A01528	----	Christian constancy crovvned by Christ A funerall sermon on Apocalyps 2.10. preached at the buriall of M. VVilliam Winter, citizen of London; together with the testimonie then giuen vnto him. By Thomas Gataker, B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1624 Approx. 93 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A01528 STC 11653 ESTC S102884 99838646 99838646 3032 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01528) Transcribed from: (Early English Books Online ; image set 3032) Images scanned from microfilm: (Early English books, 1475-1640 ; 1099:07) Christian constancy crovvned by Christ A funerall sermon on Apocalyps 2.10. preached at the buriall of M. VVilliam Winter, citizen of London; together with the testimonie then giuen vnto him. By Thomas Gataker, B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. Sibbes, Richard, 1577-1635. [8], 31, [1] p. Printed by Iohn Hauiland for William Bladen, and are to be sold at the signe of the Bible, at the great north doore of Pauls, London : 1624. Editor's dedication signed: R. Sibbs. The first leaf is blank. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Funeral sermons. 2003-08 TCP Assigned for keying and markup 2003-09 SPi Global Keyed and coded from ProQuest page images 2003-10 Olivia Bottum Sampled and proofread 2003-10 Olivia Bottum Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion CHRISTIAN CONSTANCY CROWNED BY CHRIST . A Funerall Sermon on APOCALYPS 2.10 . Preached at the buriall of M. WILLIAM WINTER , Citizen of LONDON ; Together with the Testimonie then giuen vnto Him : By THOMAS GATAKER , B. of D. and Pastor of ROTHERHITH . LONDON , Printed by IOHN HAVILAND for WILLIAM BLADEN , and are to be sold at the signe of the Bible , at the great North doore of Pauls . 1624. TO THE RIGHT WORSHIPFVLL Mr. ROBERT OFFLY MASTER of the company of Habberdashers , and the right Worshipfull Sir IOHN GARRET Knight , Mr. Alderman HAMMERSLY , Mr. Alderman WHITMORE , Mr. Alderman RANTON , and other worthy fathers and brethren of the said Company , all prosperitie in this world , and happinesse in the world to come . Right Worshipfull , ALbeit the expressions of a gracious heart by liuely voice breed deeper impressions , ( God attending his own ordinance of preaching with a more speciall blessising ) yet writing hath in this respect a prerogatiue , that holy truths thus conueyed to the world spread further , and continue longer . Those therefore deserue well of the Church that this way impart those things to publike and future vse , by which God wrought on the hearts of the hearers for the present . In which respect this funerall Sermon preached out of loue and honour of the graces of God in a poore , yet well esteemed Christian ( Master WINTER ) may gaine acceptan●● , as being not onely for matter sound , for handling cleere , but for the times seasonable . For what more necessarie in these times , wherein many are ashamed of the downeright profession of that religion by which they hope to be saued , than to presse constant faithfulnesse in known truths , vnto which all promises are intailed ? Particular points haue beene much and long vrged amongst vs , it is very needfull that constant clea●ing to all those blessed truths likewise be inforced . And from what stronger incouragement can this be , than from a crown of life here promised to the crowne of all graces , Perseuerance ? Since the fall , one dangerous disease of the soule , is vnsetlednesse in good purposes , especially when either discouragements or alluremēts are offered . But what wil not a soule break thorow , that hath in the eie of it a crowne held out to all that hold out to the end ▪ by him who hath both obtained it for vs , and keepeth it for vs , and vs for it ? There is a mutuall passage of trust between God and vs ( for thus graciously he condescendeth to vs. ) We trust him with the saluation of our soules , he trusteth vs with his truth , which if by grace we be inabled to keepe , it will keepe vs ▪ and raise vp our hearts to an expectation of all good frō our faithfull and good God , euen at that time when our soules gaspe for comfort , at the houre of death . And at the day of iudgement the sentence will passe , not according to greatnesse of parts and place , but according to faithfulnesse , Well done , not learned , wise , rich , but faithfull seruant , &c. This Sermon intreating of things thus vsefull , is presented by me , as intreated by the widow of the late deceased ( Master WINTER ) and some others whom I respect , and to you as chiefe of that Company whereof he was a poore member : and this by willing consent of the author , my reuerend & ancient friend of whom I am not willing to take this occasion to speake : his long , faithfull , learned labours in the Church haue made him sufficiently knowne . He gaue her full power of the copy for her vse . Which in her behalfe , and at her desire , I offer vnto your worships as a testimony of her respect , as likewise if there be a blessing in your hands in the behalfe of the Orphans of such as haue beene of your Company , I was not vnwilling to take this aduantage of presenting her estate to your mercifull considerations , considering she traineth vp a sonne at the Vniuersitie for the future seruice of the Church . It is a speciall blessing of God where he hath giuen power and a willing mind to do good , to offer likewise the opportunity of fit obiects that bounty be not misplaced ; which here vndoubtedly you shall haue , and the blessing of the fatherlesse and widow shall come vpon you . The Lord leade you on in a course of faithfulnes to which we are here encouraged , that in the end you may receiue the crowne of life which is here promised . Graies Inne , Ian. 2. 1623. Yours in all Christian seruice , R. Sibbs . CHRISTIAN CONSTANCIE crowned by CHRIST . APOCALYPS 2.10 . Be thou faithfull vnto death , and I will giue thee a crowne of life . IT shall be needlesse to make stay vpon any curious Analysis , either of this whole Chapter in generall , or in particular of that Epistle , whereof my Text is a parcell . It containeth an entire Sentence of it selfe , and may well therefore be handled by it selfe . They are the words of our Sauiour to the Angell or a Pastor of the Church b of Smyrna : and they diuide themselues into two parts , a precept . a promise . The precept is in those words , Be thou faithfull vnto death : The promise in those , And I will giue thee a crowne of life . There is the worke in the one ; the reward or wages in the other . In the precept we may obserue , 1. The dutie required , fidelitie or faithfulnesse : Be thou faithfull : and 2. The stint , or extent of it ; Vnto death . In the promise likewise we may consider , 1. The giuer ; Christ : I will giue thee . 2. The gift ; a Crowne ; and that of life . For the first branch , the dutie required or enioyned ; Be faithfull . The word faithfull , is ambiguous , and may be taken two waies ; and in a twofold sense is it giuen to the godly . For as the word c Faith is taken sometime for credulitie , and sometime for fidelitie ; sometime for trust , and sometime for trustinesse ; sometime for confidence in another , and sometime for faithfulnesse to another : In the former sense it is taken in those phraeses so vsuall ; d Faith in Christ , and e Faith in his Name : In the latter sense it is taken in those words of our Sauiour , f You neglect iudgement , mercy , and faith , or fidelitie ; and in those of the Apostle , g Let seruants shew all faith ( that is , faithfulnesse ) to their Masters . So Gods Saints and seruants are termed h faithfull in a twofold respect : sometime in regard of their faith ; that is , their beliefe and confidence in Christ : i Be not faithlesse , but faithfull ; saith our Sauiour to Thomas : And , k What part hath the faithfull with the Infidell ? saith the Apostle ; that is , the beleeuer with the vnbeleeuing . Sometime in regard of their fidelitie and faithfulnesse vnto Christ : l Who is a wise and a faithfull seruant ? saith our Sauiour . And , m I haue receiued mercie of God , to be faithfull ; ●aith the Apostle : which of the former n some mis-expound . In this latter sense ( as I take it ) is the word here to be taken . For so is Antipas o a little after termed p Christs faithfull Martyr : and what is here said of being faithfull to death , is in the next Epistle called , q the keeping of his workes to the end . So that the Point then of Instruction that wee obserue hence , is this ; that Fidelitie or faithfulnesse is required of all Christians . Faith in Christ must be seconded with faithfulnesse vnto Christ. As we must haue Faith in him , so we must keepe Faith to him . For r those that are with him , are s elect , called , and faithfull . And as some in this Booke are commended in this kinde for their t patience and faith : so some are said elsewhere , to be condemned , for breaking their faith , to wit , formerly plighted vnto him . Now that we may the better conceiue , and see the necessitie hereof : 1. Consider we what tearmes of relation there are betweene Christ and vs. Fidelitie and loyaltie is in more speciall manner required u in the Wife toward the Husband ; and in x the Seruant and Subiect toward his Master , his leige Lord , and his Soueraigne . But y Christ is our Husband , our Head , and euery Christian soule is his Spouse : z I haue espoused thee vnto me , saith he , in mercie and in fidelitie . Hee is a our Lord and b Master : c You call me Lord and Master ; saith he , and you say well ; for so I am . We ought therefore to beare all loialtie ▪ to shew d all fidelitie and faithfulnesse vnto him . I might adde , that as Christ is Gods , so e wee are Christs . f You are Christs , saith the Apostle , and Christ is Gods. As Christ therefore is to God , so should we be to Christ. But * Christ was faithfull in all things to God his Father : and g faithfull therefore should we bee likewise in all things to him . Hee was faithfull to God for vs : and so should we also be for him . 2. The faith that must saue vs , must be h faith vnfained . But faith seuered from fidelity , is no faith , but a meere fancie . i Faith without faithfulnesse is a false , a counterfeit faith ; like k Copper coine that hath the lustre , but not the worth of good Gold. It is l a faithlesse faith , saith Bernard ; and a trust without truth , ( * You trust in a lie ; saith Ieremie ; ) whereby men expect that God should keepe couenants with them , when they haue no care to keepe the like with him . Rabsakehs Argument against Ezekiah had beene good , if his words of Ezekiah had beene true . Little cause could Ezekiah haue m to trust in God , had he taken downe his high places , and demolished his altars . 3. When we surcease to keepe faith with God , we free him from performance of his promises to vs. For howsoeuer it be true indeed that the Apostle saith , n Though we bee vnfaithfull , or , though o we distrust , rather ; yet doth God abide faithfull ; nor can he deny himselfe . p Mans distrust or incredulitie cannot annull his fidelitie . And it is a deuillish position that the Romanists hold , and such as cutteth asunder the very si●ewes of humane societie : that q Faith is not to bee held with Heretikes . For euen r with the vnfaithfull is faith to bee held . Howsoeuer , I say , we may not s play the Creetes with Cretians ; that is , lie and dissemble , because others so doe : nor in regard of any mans wickednesse or vngodlinesse otherwise , hold our selues discharged of such t bonds and couenants as we stand obliged in vnto him . Yet where agreements betweene parties are founded and grounded on conditions or couenants ( for I stand not now on the precise distinction of Law-tearmes ) to be mutually and enterchangeably performed on either side , u he that in such case breaketh first , doth thereby free the other partie . Nor is it any vnfaithfulnesse therefore in God , ( whose promises of life and saluation are so conditionall ) to denie to make his promises good vnto those , that haue no care to keepe touch with him . x They kept not couenant with mee , and I regarded not them : saith the Lord. 4. As there is nothing among men generally more odious , than falshood in friendship ; infidelitie in those that wee are in league and amitie withall : y Thy confederates , saith the Prophet , haue dealt treacherously with thee . And , x It was not a profest enemy , saith Dauid , that did me this wrong : for then could I well haue brooked it : but it was thou , my guide , my companion , my sworne brother ; as we say . So there is nothing that God taketh to heart more , or can worse endure , than y disloialtie and breach of couenants in those that bee in league with him . z Those , saith hee , that haue violated the couenant which they solemnly made with me , when they a cut the calfe in twaine , and passed betweene the two sides of it ; I proscribe them to the famine , the sword , and the plague ; and their carkases shall lie rotting aboue ground vnburied . b Better not to make couenant with God at all , than to make , and not keepe . From hence then may wee learne how to trie and examine the sinceritie , and the soundnesse of our Faith. c Trie your selues , saith the Apostle , whether you be in the Faith : whether you bee sound or d vnsound . ( The word would not be translated reprobates , as we commonly vse that tearme . ) Here is a Touchstone to trie it by . If our Faith and Confidence in Christ be accompanied with fidelitie and faithfulnesse vnto Christ : if we be carefull as well to obserue what hee requireth of vs , as to expect what he promiseth . It is e the Nature of Faith , saith Chrysostome , to single out God ; to make him as Thomas speaketh , f My Lord , and my God : and as to single out God himselfe , so to apply his promises in particular to the faithfull partie : g Who hath loued me , saith the Apostle , and giuen himselfe for me . But wee must know withall , that true Faith is carefull as well to apply Gods * precepts , as his “ promises . h When thou saist , Seeke my face ; my soule answereth thee againe , Thy Face , Lord , will I seeke . Yea , to that end saith Chrysostome , doth the Apostle make that particular application of Gods grace and goodnesse to himselfe , * to imply thereby his owne particular engagement to God for it . And it is no true Faith that regardeth not the one as well as the other . Hence it is , that it is said of some , that g they became obedient to the faith : and of the Romanes , that h they had from the very heart obeyed the forme of Doctrine deliuered vnto them : or ( if you will ) i that they were bound vnto . Who are cōmended also more than once for their k obedience of faith , or their faithfull obedience . Which faithfull obedience is a sure note of sound faith ; nor can it be true faith where such obedience is wanting . Then may wee know our Faith to be sound and sincere , when our faith in Christ breedeth and produceth in vs a faithfulnesse vnto Christ , a carefulnesse to please him , l a willingnesse to obey him , to be guided and ruled by him . But alas , how many will bee found , to haue no true faith , who yet make profession of Faith , if they be brought to this Touchstone , if they come to this triall . Euery one is ready to say with him in the Gospell , m I beleeue , Lord. But , n All men , saith the Apostle , haue not faith . No : all haue not Faith , that make profession of Faith. How appeareth that , may some say ? Surely , because as the same Apostle saith else-where , o All obey not the Gospell : p all obserue not the rules of it . For how many professe the faith of Christ , that yet are wholly q estranged from the life of Christ ? How many thousands ( millions , I might say ) bee there , that hauing giuen vp their names vnto Christ , and made solemne vowes and couenants in Baptisme with him , neuer so much as once thinke on ( much lesse haue any care of performing or making good ) those solemne vowes and promises that then they made , the bonds they entred into in their Baptisme ? And how are they Christians that keepe no faith with Christ ? And yet will such be counted Christians as well as the best : and are readie enough to vaunt of , and presume on their Christendome , as if r in regard thereof they were sure to doe well . But , to omit that this their confidence , is like that before touched vpon of the Iewes , which s the Prophet telleth them , should neuer stand them in stead : I would gladly know of some such , what it is that maketh him a Christian. My faith , peraduenture thou wilt say , in Christ. Yea , but that Faith , as hath beene shewed , that is not accompanied with faithfulnesse , is no true , it is but a false and a counterfeit faith : Nor can a false and a counterfeit faith make ( at the best , and the most ) but a counterfeit Christian ; t a Christian in Name , but not in deed . If therefore we desire u to be counted what we are called , let vs approue the sinceritie of our faith in Christ by our fidelitie and faithfulnesse vnto Christ. If we desire to haue benefit by our faith in him , let vs be carefull to keepe our faith with him . If we looke that he should keepe couenants with vs , let vs be sure that we keepe couenant with him . x All the waies of God are mercy and truth , saith the Psalmist , but to whom ? to those that keepe his Couenant and his Testimonies . And , y The mercy of God is for euer and euer , vpon those that keepe Couenants with him , and that thinke vpon his Commandements to doe them . But it is an vnequall thing for vs , to expect that he should keepe couenants with vs , when we haue no care to keepe the like with him . An vnreasonable thing were it for z a Wife to require meanes of maintenance from her Husband , when she liueth disloially , and keepeth with another man : or for a Seruant to expect the Wages couenanted from his Master , when he keepeth no couenants at all with his Master , when he refuseth to doe his worke . Nor haue they any reason to expect Life from Christ , when they die , that haue no care to keepe Faith with Christ , while they liue . But how long must this faithfulnesse of ours be continued ? * Not for a day or two ; as some formally would seeme to obserue it , when they repaire to Gods board once a yeere ; no , nor for a yeere or two onely ; but , as in the mutuall plighting of Faith in Wedlocke it is wont to be said , a till death vs doe part ; so long as life lasteth , vnto death , * to the last gaspe : as it is afterward expounded , b vntill I come ; c vnto the end . Christian fidelitie must continue to the last . So Dauid , d I haue applied mine heart to fulfill thy statutes alwaies , euen to the end . And , e His house we are , if we hold fast the confidence , and the reioycing of hope to the end : and , f we are partakers of him , ( or , g fellow-heires with him ) if we keepe firme h the confidence begun in vs to the end . And looke what is there said of our confidence in , the same is required in our faithfulnesse vnto Christ , in i the keeping of his workes ; that must also be to the end . For euen one branch it is also of * our Faith vnto Christ , to hold fast our faith in Christ , and the profession of it , against all oppositions , and all opposites whatsoeuer . Now as the necessitie before of this fidelitie , so the necessitie of such constancie and continuance may appeare ; if we shall consider , that 1. k Not to perseuere is a curtailed sacrifice ; a maimed seruice , and such as God therefore will not accept of . l No maimed beast might be presented for sacrifice . That that was offered to God must haue both m horne and hoofe : yet it must not want so much as the taile : for n the taile-peece by name is in the sacred Rituals disposed of . It being thereby intimated , say o some of the Ancients , that no holy course of life is accepted , if it be not concluded and closed vp with a good end . 2. p Inconstancie and instabilitie is an Argument of vnsoundnesse and insinceritie . q A friend , saith Salomon , loueth for euer . And , r Hee was neuer a true Friend , saith the Heathen man , that euer ceaseth to be a Friend . In like manner , those that be true-hearted to God , will keepe constantly with him . s Nor were they euer sincere and vpright with him , that euer leaue and giue ouer their loialtie vnto him . 3. * Christ perseuered for vs ▪ and therefore ought we to perseuere for him . Such a Friend was he to vs , as Salomon describeth . t Whom he once loued , saith the Euangelist , he loued them to the last . Hee was not u the Beginner onely , but the Finisher of our saluation . He held out to the last gaspe , till x all were consummated , till all were done that was to be done for the full effecting and the finishing of it . 4. It is a Rule in the Ciuill Law , that a it is as nothing that holdeth not . Yea that , b Nothing is held done , because all that is done is as good as nothing , as not done , as long as ought remaineth to bee done . * A will vnfinished is no will : a deed , vnlesse it bee signed , sealed , and deliuered , is no deed . In a Lease made vpon condition of diuers Acts , either successiuely to be done , or yeerely to be reiterated , if all but one be done , and that onely omitted , or all be obserued for many yeeres together , but default then be once made , c that one faile , or once failing , is enough to make all the rest of no effect , and to cause a forfeiture of the whole . 5. * The former part of our life yeeldeth vnto the latter : and d the latter part of our life carrieth it away from the former . e If the wicked man , saith God , returne from his wicked courses , all his former iniquities shall be forgotten , and shall be mentioned no more . And on the other side , f If the righteous man , saith hee , giue ouer his good courses ; all the righteous deeds that hee hath done shall doe him no good ; but for the euill that then hee doth , shall he die . 6 g The end of each thing is all in all . h Marke the end of the iust man. And , i I saw the end of these men . It is that that maketh or marreth all . * Euerie thing , we say , is well , that endeth well . And indeed , k the maine end and aime of our whole life , should be this , to make a good end of our life ; to put a good conclusion to it , l that we may be found then holy and vnblameable in peace . 7. m It is perseuerance alone that carrieth away the Crowne . Vnlesse we be faithfull to death , there is * no Crowne of life for vs. n Christianitie is compared to a race . o In a race , saith the Apostle , all that runne , win not . Those onely get the Garland that get first to the Goale . But in this spirituall Race , saith Chrysostome , p not he that commeth first , but each one that holdeth out to the last , is crowned . q He that perseuereth to the end , shall be saued . r He that doth not , loseth all that hee hath done . s Comming but a foot short , may make a man misse the prize , and lose the wager he ran for . As t in iournying also , a man doth but lose all his labour , if he get not to his iournies end . 8. * God himselfe is eternall , from whom wee expect our reward : and the reward that we looke for , is it selfe also euerlasting . But what hath leuitie and inconstancie , saith Augustine , to doe with eternitie ? u Our fidelitie must therefore hold out to the last , if we desire to haue an euerlasting reward . Yea most equall it is , that we continue to the end , if we looke to enioy that x ioy and blisse in the end , that shall be without end . And , is it so then , that without such perseuerance nothing in this kinde is auaileable ? How miserable then and deplorable is the stare of those that with Ephesus , a forsake their first loue ; that with the Galatians , b run well a while , but then c giue ouer ; that d begin in the spirit , and end in the flesh ; that e put their hand to Gods plough ▪ and then looke backe againe , as f Lots Wife did toward Sodome ; that with Demas , g follow Paul a while ; but then h leaue him againe to embrace the world ; that i hauing escaped the defilements of the flesh , and the world , by the acknowledgement of our Lord and Sauiour Iesus Christ , doe afterward turne away from the holy Commandement , and returne k like Dogges to their vomit , to their former filth , and l like swine after washing to the wallowing againe in the mire ? They are not onely in as bad ca●e as before , ( and yet were m that bad enough ) but in worse case now than euer . n Their latter estate , saith St Peter , is worse than their first was . And let it admonish vs therefore o to hold fast what we haue ; p to cleaue vnto God with full purpose of heart ; and q vse all diligence , to keepe firme our assurance of hope to the end . For as it were better for vs neuer to haue entred into Couenant with God , than to make Couenants with him , and not to keepe them : So * it had beene better for vs neuer to haue made shew of obseruing them , if at any time after we cease and giue ouer the obseruation of them againe . And therefore r seeing that wee know these things , saith S. Peter ; since that we see and haue heard what s the danger of it is , let vs take heed lest we be drawne away by the error of the wicked ; and so fall from our stedfastnesse and our faithfulnesse to our Lord Christ Iesus . And because , as Gregorie saith , t it is to little purpose for vs , to be informed how dangerous it is , if wee be not taught how to preuent the danger : It shall not be amisse to adde some few Rules for the furthering of vs vnto perseuerance in those religious courses that either we are to enter , or are in some measure entred into already . Wouldst thou therefore continue faithfull to Christ thy Master , and hold out in thy Christian course to the end ? 1. Enter with resolution . a Cast vp thine accounts before hand . b Fore-cast the worst , and prepare for it . c Vnlesse a man , saith our Sauiour , leaue ( d in resolution at least ) all that euer hee hath , e father and mother , and wife , and children , and land , and liuing , and his owne life too ; he can be none of my Disciple . The want of this is that , that maketh many a one turne head and set saile backe againe , so soone as they see stormes towards , and opposition begin to be made : they neuer were minded to goe further , than they found the way cleare before them . It fareth with them as with those that goe to sea vpon pleasure , “ who no sooner see a blacke cloud rise , or finde the sea begin to worke , especially * if they begin to grow Sea-sick with it , but they are crying by and by to make backe with all haste to the shoare ; whereas the Merchant or Sea-man † that is bound for his Port , will not be driuen backe with a storme or two , ( hee looked before for it ) with a little foule weather , or a little sea-sicknesse , but goeth on through faire and foule , till hee hath made his voiage , till he haue gotten to his Port. 2. Labour for sinceritie . Endeuour to bee that inwardly , that thou makest profession of outwardly . Else there is no hope of continuance . For f nothing that is counterfeit , will last long . Counterfeit pearles may make a faire shew for some time ; but their lustre will not last . And this is one maine cause of the Apostasie of many , they were neuer but g hollow-hearted ; they were neuer sound at the heart . h The seed on the stonie ground , therefore withereth away when the heat of the yeere commeth , because it had no root . And therefore i many shall fall away , when k the dangerous daies come , that had made a goodly shew of profession before ; because they had ( when they were at the very best ) l an outward shew and semblance of godlinesse onely , but inward power of it . Yea , that is one cause why many that haue seemed very forward men in times of peace , haue in times of persecution fallen cleane away , when some others that made no such great shew before , haue stucke close to it . There was an outward blase onely in the one , that was therefore by and by blowen out : there was an inward sparke in the other , that being blowne vp by the bellowes and blast of opposition , hath broken forth , and blased out to the wonderment of those , that little looked for such things from such , as had made no greater flourish before . 3. Be carefull to keepe a good Conscience . Holding the mysterie of faith in a good conscience ; saith the Apostle ; which some casting away , haue made shipwracke of Faith. Hee compareth Conscience to a Ship or a Barke ; and Faith to Treasure therein imbarqued ; which must needs therefore miscarrie , if the Ship or Barke be castaway . And in this Barke , Sinnes against Conscience make foule breaches , which if they be not speedily repaired , ( and that is not easily done neither ) may soone vndoe all . Better it is to preuent them , than to hazzard the making of them good againe . The rather , because when they are growne frequent once , they bring a kinde of retchlesnesse with them . It is with our Conscience , as it is with our apparell . While it is fresh and faire , new , or new washt , we are very charie what wee leane against , where we sit , or what we touch with it ; but when it is once soiled or sullied , we haue no such regard of it , we little passe what we doe with it , wee care not now where we cast it . 4. Slight no sinne ; make light of no euill course . For to omit that t no sinne is light or little in it selfe . Some may seeme u motes , and bee so tearmed in comparison of some other . But there is none but may well be deemed a beame , being considered in it selfe . As the earth , though but x a center or a point to the heauens , yet is an huge bodie of it selfe , y by no art or skill of man exactly measurable . And againe , that in euery sinne , great or lesse , there is ranke poison ; there are a no sinnes that are in themselues not mortall , as the Popish sort imagine : b a deadly sting there is in euery sinne ; which c may not therefore be dallied with . Not to stand , I say , vpon these things ; euen those little sinnes , as wee reckon them , if wee giue way to them , will make way soone for greater . The Deuill vseth them ( it is the comparison of d an ancient Writer ) as Theeues , some little Boy that they put in at a window ; who though hee can doe no great matter of hurt himselfe , yet when he is once in , can open , the doores and let them in , that may both rob the house and kill all that are in it . Or e as Hunt 〈◊〉 doe their little Beagles , which they ply the D●ere withall till he be heated and blowen , and then clap they on their great Buck-hounds that may pull him downe and plucke out his throat . And indeed , in these smaller matters decay of grace first discouereth it selfe , as f the decay of a tree , appeareth first in the washie boughes or the twigs , and so by little and little goeth on further into the bigger armes , and at length pierceth into the maine bodie . And as we say , that a mans truth and honestie may be seene as well in a small matter , as in a greater : So g euen in these trifling things also , as they are commonly esteemed , as well as in weightier , may a mans vnfaithfulnesse be discouered . He hath hardly a faithfull heart vnto Christ , that counteth any thing a trifle that may tend to his dishonour ; as h all sinne , in a Christian man especially , more or lesse doth . 5. Be iealous of thine owne weaknesse ▪ trust not too much to thine owne strength . i It was Peters ouer-sight , and we know how k fouly he fell . And his example is left vpon record l to make vs the more warie . For this is the ruine of not a few ; * that they presume too much of their owne might , and so are bold to offer themselues vnto those prouocations and temptations , that proue many times their vtter ruine . They are m like sicke folkes , who when they haue had a good day or two , think that they are perfectly well againe , and make bold to cast off their sicke kerchiefe , or put on thinner apparell , or venture out into the fresh aire , and by such meanes fall into relapses , which they hardly , or neuer ( it may be ) recouer againe . 6. Shun euill occasions . n He shunneth not sinne as he should , who is not carefull to eschew the occasions of sinne , as well as the sinne it selfe . By carelesnesse in this kinde many fall into relapses . Which St Peter also intimateth , when he saith of some that o hauing escaped the defilements of the world , by the acknowledgement of Christ , that is , by the profession of Christianitie ; by being p entangled , they come to be the second time ouercome . As Dauid saith of himselfe , q In the way that I walke , haue they hid their snare for me . Satan hath his r snares and his ginnes set in all our waies for vs , in our meat , our drinke , our apparell , our recreation , our lawfull delights , our trading , our trafficke , our buying and selling , &c. In regard whereof , as those that s walke among snares , we had need t tread warily , and u walke wisely , and circumspectly , and x make straight steps to our feet . Remembring that Satan preuaileth more against those that make any conscience of their courses , by the vnlawfull , immoderate , or inordinate vsage of things in themselues lawfull , than by the practise of things meerely euill and vnlawfull in themselues . And that it is safer , and easier by much ordinarily , y to passe by the snare , than z to winde out when we are once wrought in . You know what was Eues ouerthrow . Satan suggested vnto her , that though shee were forbidden to eat of it , yet it was not vnlawfull to looke on it . And so by a gazing on it , she came to haue a liking to it , and from taking liking to it , fell to a longing after it , she had b tasted it in her heart , ere it came into her hand , and so at length by eating of it , c she tooke in that that proued the bane both of her and hers . In regard whereof , the Prophet promiseth eternall happinesse with God to that man alone , d who not onely e speaketh truly and walketh vprightly , but f shaketh his hands also from taking of gifts , and g stoppeth his eare from hearing of bloud , and h shutteth his eies from seeing of euill : shunneth those things as well that may bee occasions of euill , as the euill , whereof they may be occasions , it selfe . 7. i Bee frequent in praier vnto God for support . k Watch and pray , saith our Sauiour , that you may not enter into temptation . Watch & pray ; because l all our watching will be of no force or efficacie at all without praier . For m from God it is , that strength must bee had to stand stedfast and firme : n it is his power that must support vs. o We are vpheld by the power of God through Faith , saith the Apostle . It is the p power of God then that must enable vs to perseuer : and it is q praier that must procure this power . This holy exercise therefore we must be diligent in , if we desire thus to hold out ; praying , as Dauid doth in the Psalme ; r Lord , teach mee thy waies , that I may walke in thy pathes : O knit mine heart vnto thee , that I may feare thy Name . As on the other side wee may obserue , that when men grow negligent herein , a generall decay of grace vsually ensueth . s They are all gone aside , &c. saith the Psalmist : While they call not vpon God. And how can we hope to haue strength thus to stand , if we be not carefull to seeke it , where it is only to be had ? 8. Keepe the feare of God fresh in thy soule . t Knit mine heart vnto thee , that I may feare thee , saith the Psalmist . The feare of God , if it be fresh in vs , will make vs keepe home with him , u cleaue and cling close to him , bee afraid to stirre but an inch ( as we say ) from him , x be carefull to vse all meanes of retaining his fauour , of approuing our selues and all our courses vnto him , and y of eschewing whatsoeuer may either offend him , or sauour of any disloialtie and vnfaithfulnesse in vs towards him . z God , saith Augustine , that hath wrought on vs to bring vs home to him , must also worke in vs , that we depart not againe from him . But this he doth by meanes ; which hee pointeth at , when he saith by the Prophet , a I will put into their hearts such feare of me , that they shall neuer depart againe away from me . b Faith breedeth feare , and feare breedeth care ; and carefulnesse causeth perseuerance . The Deuill could neuer preuaile with our first Parent to withdraw her from God , till he had c wrought this Feare out of her . Nor had he euer beene able so to preuaile with her , had she beene carefull to keepe this Feare fresh in her soule . 9. Take heed of standing still . Thinke not with thy selfe , that hauing runne thus long , thou maist now stand still a while ; or hauing gotten thus far , thou maist now sit downe and breathe thee . d Take heed , saith St Peter , l●st you bee drawne aside , and fall from your stedfastnesse . And if you aske him , what you must doe to preuent it : e But grow , saith he , in grace . f If we be not growing , we are decaying : if we be not making on , wee are going amaine back . As g in rowing vp a Riuer , that runneth with a strong current , if the Oares doe but stay , the Boat falleth backward . There is no staying of our hands : h There is no standing at a stay . i Betweene mending and pairing there is no medium , saith Bernard . * That we haue will be gone , vnlesse we striue to get more . 10. k Walke in humilitie . When we haue done all this , take heed of pride : ( Remember l Vzziah ; remēber m Ezekiah : ) It is a deadly poison that spoileth and killeth all where it commeth ; so dangerous , that n of another poison is a counter-poison confected , to preserue St Paul from it . And o we are neuer more in danger of it than when we haue done most , and made greatest progresse in the profession and practise of pietie . For it is as p the spleene in the bodie , that groweth most when the other parts waste ; q it groweth fastest oft , when other euils decay , and out of the decay of them , sucketh matter to feed & foster it selfe with . This therefore must be carefully eschewed and auoided . When wee haue done well , wee must take heed , how in that regard we begin to think highly of our selues . r If we doe so , all is gone , s we are vndone . Be affected rather as Paul was . After hee had gone so farre , done so much : t I make account , that I come not short , saith he , of the very chiefe Apostles . Yea , u I haue laboured more than them all . For , x from Ierusalem round about , euen vnto Illyricum , ( that is , from Syria to Sclauonie ) haue I plentifully preached the Gospell : Yet , a I forget , saith he , what is past . I regard no more what I haue done , than as if yet I had done nothing , or had cleane forgotten what I did . And b I put on forward to what is before ; pressing on toward the high calling of God in Christ Iesus . He did as men in a race that c looke not backe to see how many they haue out-stript , or how farre they haue gotten , but haue their eies fixed on those that haue got ground of them , and on the ground before them , that they are to measure , ere they can come to the marke . Let vs d not consider so much how far we haue gone , and how many others come short of vs , but e how farre we are to goe , and how farre wee come farre short of that Christian perfection , that we should all striue and contend to attaine vnto . And as our Sauiour aduiseth vs , f When we haue done all that we can , let vs say , that we are but vnprofitable seruants ; we haue done no more , nay g farre lesse , than we ought to doe , than was our dutie to haue done . 11. Consider we the short stint of time , that this laborious course is required of vs ; it is but till death . And since that our h life here is not long ; ( it is but a point , saith the Heathen man , or lesse than so , that we liue here ) that emploiment cannot be long that must end with it . For what can be long in that , that is not long it selfe ? It is but till death onely that our Sauiour Christ requireth this of vs. It is a note of stint , as well as of extent , here . Not that our fidelitie & loialtie vnto Christ shall not last longer ; but * because after that there will be no difficultie in our loialtie , no danger of disloialtie , if till then we hold out . k All scandals , stumbling blocks and impediments being then remoued ; and all occasions of prouocation and temptation to the contrary being thē vtterly abolished . It is but for a spurt therefore , to speak of , that this is required of vs , it is but l a spurt , in comparison of that that after ensueth . And who would not for a spurt , for a short brunt endure any difficultie , any hardnesse , to liue at hearts ease for euer after ? Who would not serue , euen an hard and an vnkinde Master , and much more then so kinde and liberall a one as our Lord and Master Christ is , ( that m came to serue vs and for vs , ere he required this seruice of vs ) with all fidelitie and diligence for a day or two , that hee might after be a free man , yea an happy man for euer ? n It is not long , and it is but light , that is required of vs , in respect of that that is expected for it , and is promised thereunto . For o this light hardship that is but for an instant , saith the Apostle , procureth vnto vs an exceeding excessiue euerlasting weight of glorie . 12. Be oft * eying , and meditating on the roiall reward , that is both here and else-where propounded and promised to all those that thus perseuer . This made Moses hold out the rather , and p endure not constantly onely , but cheerefully , chusing rather to suffer hardship with the people of God , than to enioy some sinfull delights for a season ; and esteeming the reproach , that for Christs sake hee suffered , greater riches than all the Aegyptian treasures ; because he had an eie to the recompence of reward . And q therefore we faint not , saith the Apostle , though we bee straitned on euery side ; and beare about with vs in our bodie the dying of the Lord Iesus , being deliuered vp daily for him to death ; because wee looke not on the things that are seene , but on the things that are not seene : for the things that are seene , are temporall ; but the things that are not seene , are eternall . For though Gods children be r no hirelings , to serue him onely for hire sake , but out of loue , s dutie , and good-will ; yet are they animated and encouraged , the rather to doe that they doe the more cheerefully , comfortably , and constantly , when they consider what a blessed issue their l●bours , endeuours and sufferings are like , nay , are sure to haue , if they hold out in them . For , t we shall reape in due time , saith the Apostle , if we faint not : Yea , of our Sauiour himselfe it is said , whom we are will●d therein also to imitate , that u For the glorie set before him , he endured the Crosse , and set light by the shame of it , and is now seated at the right hand of God. And x cast not therefore away your confidence , saith the Apostle , nor giue ouer , say I , your fidelitie , that you owe vnto Christ ; since that it hath so great recompence of reward . Yea , consider we as well what we lose , if wee giue ouer , as what we win and gaine , if we perseuer . For the former ; a Hold fast what thou hast , saith our Sauiour , lest the Crowne be taken from thee . And it is a Question canuased to and fro among the Schoolemen , b whether is the greater euill to forgoe the ioyes of heauen , or to vndergoe the paines of Hell. But how soeuer it be , an heauy thing it will be , if we faint and faile now , hereafter to thinke , as he sometime said , who for a draught of drinke in distresse gaue vp his command ; For what a trifling matter haue wee bereft our selues of a great command , of a Crowne , of a Kingdome ? For what a toy ( to speake of ) haue we depriued our selues of eternall felicitie ? For the latter ; Bee faithfull , saith our Sauiour here , vnto death , and I will giue thee a Crowne of life . The latter clause whereof , containing a free and a large promise , annexed to the precept , which hitherto we haue handled , albeit it might well minister much matter of further Consideration , yet for the present we will consider it onely , as a Motiue , in its seuerall branches , to induce to , and enforce on vs , such constant fidelitie , and faithfull perseuerance , as we haue shewed to be here required . 1. He that promiseth , it is d Christ. I will giue . I will giue that haue power to giue ; that haue abilitie and authoritie so to doe . e I will giue thee all these , said he sometime to our Sauiour , who had no power to make good what he said : But he that speaketh it here , is able to performe what he here promiseth . f As I haue receiued power , so I will , saith he , giue them power . For g all power is giuen mee in heauen and earth . And , h To him therefore that ouercommeth , will I giue to sit with me in my Throne ; as I haue ouercome , and sit now with my Father on his Throne . Againe , I will giue , who am i Amen , True and Faithfull . He that is faithfull to me , shall finde me faithfull to him . k Let vs keepe the profession of our hope without flitting and wauering , saith the Apostle , for he that hath promised is faithfull . What he saith , he will make good : he will performe what he hath promised . He will doe it ? Yea , hee hath done it . He is not like that Antigonus , whom they vsed to call l Antigonus that would giue . He will giue ; and he hath giuen . We tread but in the steps of those that alreadie m haue inherited these promises . 3. He will giue . What hee doth , is of free gift , not of due debt . Such is his goodnesse , that though * we owe vnto him whatsoeuer we doe or can doe , n nor can wee claime ought as of right from him for all that we doe for him ; he oweth vs not so much as thankes , as o himselfe else-where sheweth , for it : yet p of his meere bountie he will not suffer vs to goe vnrewarded ; but of his free goodnesse will giue vs , what we could not otherwise require . 2. The Gift , or the thing promised , it is q a Crowne ; it is r a Kingdome . * Who would not straine hard for a Crowne ? “ Who would not endure much for a Kingdome ? Who would stay by the way , or giue ouer ere he came at it , if hee saw a Crowne at the goale , and were sure to haue it , if hee held but out , till he came there ? 3. This Crowne , it is s a Crowne of Life . It is not like the Crownes that worldly Kings weare , that cannot t free them from diseases , much lesse saue them from Death . They may die , and u doe die , for all their Crownes , and returne to their dust . But this is a Crowne that giueth life to him that hath it . It is a Crowne that keepeth him in life that weareth it . 4. The Life that this Crowne giueth ( though it be not expressed here ) is x an eternall , an euerlasting life . y They striue for a corruptible , wee for z an incorruptible Crowne , saith St Paul. It is a Crowne or a a garland of b Amarantum , or of Euerlasting , saith St Peter , alluding to a Flower , or a Tuft ra●ther , commonly so tearmed . Therefore so tearmed , because by it , as wee are now c kept vnto , so we shall hereafter be kept , and preserued in , a Kingdome d incorruptible , vntainted , that neuer withereth away , reserued for vs in the Heauens . All which laid together ; the giuer so able , so free , so faithfull ; and the gift it selfe so great ; a Crowne , of life , and euerlasting life : so glorious and excellent an estate , e that all that euer wee doe , or can endure here , is not worthy once to bee named with it ; should perswade and encourage vs with all constancie and cheerefulnesse to goe on and hold out in the faithfull seruice of our Sauiour , f whatsoeuer it should cost vs , though we should lose libertie , liuing , life by it , and all that euer wee were worth ; that so continuing faithfull vnto death , he may bestow vpon vs a Crowne of Life . Now it is , I know , expected that I should , as the manner is , say , somewhat concerning our Christian brother deceased , to whose corps we performe now g the last Christian office . It shall not be needfull to say much of him to those that knew him , as I suppose the most here did . As Bernard saith of one Humbert ; his whole life was h a reall and vitall Sermon of that , whereof you haue had a verbal and vocall one now ; to wit , of pietie and godlinesse , of fidelitie and faithfulnesse to his Lord and Master Christ Iesus . Hee had beene an ancient Professor : nor was he one ( as i too many there are ) that did staine and blemish his Christian profession , either by Vnchristian courses , or vndiscreet carriages ; but by his pious and prudent behauiour rather k graced and adorned it . It had pleased God to endow him with singular gifts and parts ( for a priuate man especially ) of vnderstanding , memorie , and speech ; which hee was not slothfull or negligent to improue and employ , to the glorie of Gods name , and l the edification of others : As the maine course of his life and conuersation , so his ordinarie speech , conference , and communication being m seasoned with salt , sauouring of sound sanctification , and such as might n minister much grace to the hearers . And albeit , God saw it good to affoord him but a meane estate for o the things of this life , ( hee will stirre vp those , I doubt not , that p out of their religious disposition and affection to him , will doe for those that hee hath left behinde him ) yet he had made him q rich in grace ; and by helpe of that grace he liued with that small pittance r more cheerefully and comfortably , than many doe with large and ample estates . Nor saw I him euer more cheerefull , than in this his last sicknesse . As Ambrose said sometime when he lay a dying to his Millainers ; s I haue not so liued among you , that I am ashamed to liue longer with you ; nor yet am I afraid to die , because we haue a good Master : And Martine of Tours being now neere his end , when his friends stood abou● him , lamenting their losse of him , t Lord , if I may doe thy people yet any seruice , I thinke not much of my paines , thy will be done : So was it one of this blessed Seruant of God his last speeches vnto me , willing to be disposed of by God , though u desirous of departure in regard of his owne good ; If God haue any more worke for me , I am well content to liue longer , though my life should be neuer so tedious vnto me : But if my worke bee at an end , I am most willing to bee gone , well knowing , though I be altogether vnworthy of ought , what hee hath in store for me . What should I say more of him , but as it is in my Text ? Hee was faithfull to Christ his Master vnto Death ; and hee hath now receiued from him a Crowne of Life . Which that we may also , in Gods due time attaine , he vouchsafe vnto vs , x who hath purchased and procured it for vs , IESVS CHRIST , y to be blessed for euer . AMEN . FINIS . Notes, typically marginal, from the original text Notes for div A01528-e190 a Frustra est 〈◊〉 Origenes , qui de Spiritibus coelestibus interpretatur 〈◊〉 Luc. h●m . 13. & 3● b Vers. 8. Parts 2. Precept . Promise . Part 1. Branches 2. 1. Dutie . 2. Stint , Extent . Part 2. Branches 2. 1. Giuer . 2. Gift . Part 1. Branch 1. Dutie . Fidelitie . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Faith twofold . Creduli●ie , Confidence . d Act. 24.25 . e Act. 3.16 . Fidelitie . Faithfulnesse . f Matth. 23.23 . g Tit. 2.10 . Faithfull two waies . In regard of Beliefe and Confidence . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i Iohn 20.27 . k 2 Cor. 6.15 . In regard of Fidelitie and Faithfulnesse . l Matth. 24.45 . m 1 Cor. 7.27 . n Non quia ●ram , sed ut essem , ne meritum fidei Dei misericordiam praeveniat . Aug. de grat . & lib. arb . c. 6. & 14. & de praedest . sanct . c. 2. & 3. De fide iustificante intelligens . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contractum ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : sicut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucius , Lucas . Ar●emidorus , Artemas . Numerius , Numas , &c. vise Var. de ●ing . Lat. l. 7. & Scalig. ad Catul. p Vers. 13. q Vers. 26. Mea●ing . Point I. r Apoc. 14.17 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t Ver. 19. C. 14.12 Necessitie of Fidelitie . Reason 1. u Prou● . 17 Ho●● . 3.3 . Ier. 3.20 . x Tit. 2.10 . y Ephes. 5.23 . z Hosh. 2.19 , 20. a 1 Cor. 8.6 . b Matth. 23.8 . c Iohn 13.13 . d 1 Cor. 4.1 , 2. 1 Pet. 4.10 . e 1 Cor. 6.19 , 20. f 1 Cor. 3.23 . * Heb. 4.2 . g Vt enim i●se fidelis est in reddendo , ita fidelem exigi● de promisso , Chrysost. nom . de fide , spe , char . Reason 2. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim. 1.5 . 2. Tim. 1.5 . i Fides enim ab eo dicitur , quia id fit quod dicitur . Ex Cicer. de repub . l. 4. offic . l. 1. & ad Tir●n . ep . 10. Nonius de propr . serm . Aug. de mend . c. 20. & ad Hieron . ep . 6. Herv . in Rom. 7. Haimo ibid. 1. & 5. Ergo ubi non fit quod dicitur , non est fides . Petr. Cāt. de ver . abbrev . c. 7. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de ●●ulat . l Infidelis quaedā fiducia . Bern. de temp . 50. * Ierem. 7.8 . m Esai 36.7 . Reason 3. n 2 Tim. 2.13 . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vide notas Piscat . p Rom. 3.3 . q Fidem cum haereticis non esse servandam . Videantur quae ex Simanch . institu● . catholic . habentur in . Thesib . Romano-Cathol . à D. Thom ▪ Mort●no editis . & in Alex . Cookes More worke for a Masse-Priest , num . 7. r Etiam infideli rectè servatur fides . Taxatq●e Cic. offi● . l. 3. Atrei illud apud Accium . Neque do infideli , neque dedi , cuiquam fidem . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. in Lysand. & Aemyl . t Gen. 21.32 . & 26.28 , 29. & 31.44 , 53. u Frustra sibi fidem quis postulat ab eo seruari , cui fidem à se praestitam servare recusat . Bonifac . PP . in 6. reglur . 75. Frangenti fidem fides frangatur eidem . Fidem frangenti l●citum est fidem frangere . Petr. Fous reg . Iur. ff . de inoffic . testam . Quanquam hoc revera non est fidem fallere . Reason 4. x Heb. 8.9 . y Viri f●●deris tui praevaricati sunt . Obad. 7. x Ps. 55.12 , 13 , 14. y Esay 24.5 . Ier. 3.20 . & 5.23 . & 11.10 , 11. z Ierem. 34.17 , 18. a Ritus , qualis ille Genes . 15.9 , 10 , 17. b Eccles. 5.5 . Vse 1. Examination . c 2 Cor. 13.5 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysostom . in 1. Cor. hom . 2. Fides Deum indiuiduat . f Iohn 20.28 . g Galat. 2.20 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Psal. 27.8 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. ad Stelech . & in Gen. hom . 34. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 6.7 . h Rom. 6.17 . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 1.5 . & 16.26 . l Rom. 8.9 , 14. Galat. 2.20 . & 5.25 . Vse 2. Conuiction . m Mark. 6.24 . n 2 Thess. 3.2 . o Rom. 10.17 . p 2 Thess. 1.8 . q Ephes. 4.18 . Philip. 3.18 , 19. Rom. 16.18 . Christum l●ngua si crepat , cum vita neget , non est fides , sed hypocrisis . Cypriani nomine de dupl . martyr . r Ita quidam omnibus fidem Christianam etiam cum mala vita tenentibus salutem promittebāt : teste Aug. de Ciuit. l. 21. c. 21. s Ierem. 7.8 . Vse 3. Admonition . t Christiani nomine , non vita , non moribus . Aug. in Psal. 30. u Aliud est enim esse quod diceris , aliud dici quod non ●s . Chrysost. n●m . de sp● , fid . char . Quid autem proderit appellari quod non es ? quid nomen prodest , ubi res non est ? Aug. in 1. Ioan. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Di●n . Chrys●st . orat . 38. x Psal. 25.10 . y Psal. 103.18 . z Hosh. 2.5 , 8 , 9. Branch 2. Extent . * Non ad annum , vel ad tempus , sed in aeternum divino te mancipasti famulatui . Bern. epist . 254. a Rom. 7.2 . 1 Cor. 7.39 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. in protraept . b Vers. 25. c Vers 26. Point 2. d Psal. 119.112 . e Hebr. 3.6 . f Heb. 3.14 . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut Cap. 1.9 . h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 8.17 . socij . consortes . Piscat . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse dicitur , cap. 11.1 . Idem . principium autem sive initium fidei , i. quam profiteri c●pimus , & qua initiati sumus fide . i Vers. 26. * Psal. 44.17 , 18. Necessitie of Perseuerance Reason 1. k Non perseuerare cultus est mutilus . Bern. epist. 24 & 165. & de temp . 56. l Leuit. 22.21 , 22. m Psal. 69.31 . n Leuit. 3.9 . o Caudam hostiae offerre praecipimur , ut omne bonum quod incepimus , etiam perse●eranti sine compleamus . Greg. mor. l. 1. c. 40. Bene immolat , qui sacrificium boni operis ad finem perducit . Idem in Euang. 25. Caput cum cauda offerri jubetur , quia sine perseuerantia nihil placet . Rad. Ardens . in 1.40 ● . p Indicium maximum est malae mentis st●ctuatio . Sen. epist. 120. q Prou. 17.17 . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. rhet . l. 2. c. 21. & Eudem . l. 7. c. 2. Non est amicus jugiter qui non amat . Amicitia quae aliquando desmere potuit , nunquam vera fuit . Martin . Dum. de morib . ex Aug. ad Iulian. Com. de poen . d. 2. Reason 2. s Psal. 78.8 , 10 , 37 , 57. Reason 3. * Christus perseveravit pro te . Tu ergò pro illo perseveres . Bern. de temp . 56. & de ●on . deser . Ibi tu figas cursus tui metam , ubi Christus posuit suam . Idem . ep . 254. t Iohn 13.1 . u Heb. 12.2 . x Consummatū est . Iohn 19.30 . Reason 4. a Factum no● dicitur , quod non perseverat . Pet. Fon● Reg. Iur. b Nihil dicitur fuisse factum , quamdiu aliquid agendum superest . Ibid. ex Cod. Iustin. Incassum bonum agitur , si ante terminum vitae deseratur . Greg. m●r . l. 2. c. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Cas. hom . 5. * Testamentum 〈◊〉 perfectum fuerit , nullum est . Gloss. ad Grat. de poen . d. 3. ex Cod. Iustin. c Nisi totum soluatur , nihil soluitur . Neque enim absolutus est debitor , qui multa reddit , sed qui omnia Greg. Mor. l. 22. c. 6. * Cedunt prima postremis . Tacit. Annal . l. 13. Vltima primis cedunt . Bern. de pass . Dom. c. 14. Reason 5. d Vita posterior priori praeiudicat . Hieron . ad Furiam . e Ezech. 18.21 , 22. f Ibid. 24. Neque enim ex praeteritis , sed ex praesentibus judicantur . Hieron . in Ezech. c. 26. vides profunda oblivione sepeliri , quae perseuerantia non insignivit . Bern. de grad . obed . Reason 6. g Terminus ad quē dat appellationem . Non quaeruntur in Christianis initia vel exord●a , sed finis & perseverantia . Paulus male co●pit , sed benè finivit . Iudas benà coepit , sed malè finivit . Ex Hieron . Bern. ad sororem . c. 20. h Psal. 37.37 . i Psal. 73.17 . * Cu●us finis bonus est , ipsum quoque bonum est . Bern. in Psal. 91. ser. 17. k H. Smith on Psal. 90.12 . Tota vita discendum est mori . Sen. de brev . vit . c. 7. l 2 Pet. 3.14 . m Perseverantia sola virtutum coronatur . Bern. epist. 32. & 109. & 129. & 353. & de 〈◊〉 . 56. & 114. * Finis , non p●gna , corona● . Id●m . de pass . Dom. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Themistocles . Plut. apoph . Reason 7. n Heb. 12.1 . o 1 Cor. 9.24 . p Non qui primus ven●●●t , sed quicunque pervenerit . Chrys. nomine de fide , spe , char . tom . 4. q Matth. 24.13 . Marke 13.13 . Non qui ●●perit , sed qui perseveraverit . Bern. de grad . 〈◊〉 . Non in hoantibus , sed p●rseverantibus praemium promittitur . Isidor . de sum . bon . l. 2. c. 7. Nec coepisse , vel facere , sed profi●ere virtutis est . Hier. Gloss. ad Matt. 10. r Galat. 3.4 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes. hom . 5. Nec ad bravium victoriae pervenit , qui in magna parte sp●ctaculi velociter currit , si juxta metas veniens , in hoc quod reliquum est , deficit . Greg. mor. l. 22. c. 6. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes. ibid. Nec ad quaelibet des●●nata loca pergentibus ●nch●●ndo pr●desset longum iter carpere , si non etiam totum valerent consummare . Greg. ibid. Reason 8. * Deus aeter●us : praemia aeterna . Quid levitati & aetern●tati ? Aug. u Aeternitatis ●maginem perseverantia prae se fert . Sola est cui aeternitas redditur . Bern. de consider . l. 5. x Gaudium in fine , sed gaudium sine fine . Id●m de divers . 19. Vse 1. Information . a Apoc. 2.4 , 5. b Galat. 5.7 . c Frusta velociter currit , qui priusquam ad metas venerit , deficit . Greg. mor. l. 2. c. 40. d Galat. 3.3 . e Luke 9.62 . Retro post aratrum aspicit , qui post exordia boni operis ad mala revertitur quae dorel ▪ quit . Gre. in Ezech. 1. hom . 6. f Luke 17.32 . Gen. 19.26 . g Coloss. 4.14 . Phil●m . 24. h 2 Tim. 4.10 . i 2 Pet. 2.20 , 21 , 22. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prou. 26.11 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ambus est , & poeticum spirat . m Ephes. 2.1 , 2 , 3. & 4.17 , 18. n 2 Pet. 2.20 . Matt. 12.45 . Vse 2. Admonition . o Vers. 25. Chap. 3.11 . p Acts 11.23 . q Hebr. 6.11 . * Ille plus delinquit , qui interruptam causam dimittit , quam qui nunquam ad illam perveni● . Bromyard in oper . trivio ex Authent . collat . 8. de Litig . r 2 Pet. 3.17 . s Ing●us praeiculum ad deteriora redeundi . Sen. ep . 72. Iohn 5.14 . Gravius aegrotant , qui cum levati morbo viderentur , in eum de integro incidunt . C●c . famil . l. 12. ep . 30. t Quid ista proderit praenosse , si non contingat evadere ? Greg in Euang. 36. Rules for Furtherance . Meanes of Perseuerance . Meanes 1. a Luke 14.28 , 29 , 30. b Et aequissimum ●●era ; & ad iniquissimum te para . Sen. ep . 24. c Luke 14.33 . d Quantum ad affectum , licet non quantum ad effectum . Ludolf . de Vit. Christ. proposito tenus . Adrian . qu●dlibet . q. 10. e Luke 14.26 . “ Nondum era● tempestas , sed ja● inclinatio maris , 〈◊〉 subinde crebrio● fluctus . Cepi guber●natorem rogare , 〈◊〉 me in aliquo litor● exponeret . Senec epist. 53. * Nausea me segni torquebat . Instit itaque gubernatori & illum , velle nollet , coegi ut l●●tus peteret . Ibid. † Cui propositum 〈◊〉 navem ▪ in portun● perducere . Idem e●pist . 85. Meanes 2. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg ▪ Naz. Nihil fictu● diuturnum . Amb● offic . l. 2. c. 22 ▪ Caduca sunt quae● cunque fucata sun● Cyprian . ad Donat ▪ g Psal. 78.37 . Hosh. 6.4 . h Mattth . 13.20 ▪ 21. Nam quod ra● dicatum est etiam ardente Sole ares● cere non potest . So●le nutritur & vi●rescit , non arescit Aug. in Psalm . 43 ▪ & in 1 Ioan. ●r . 3. i 1 Tim. 4.1 . k 2 Tim. 3.1 . l 2 Tim. 3.5 . Reade the 〈◊〉 of Sanders and ●ndleton , in 〈◊〉 Acts and Mo●●ments . Meanes 3. 1 Tim. 1.19 . ●ebr . 13.18 . 1 Tim. 3.9 . 1. Tim. 1.19 . Perkins of Conscience . Rectè itaque con●ra Papam ratio●natur Nilus ep . ●●ess . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Meanes 4. t Nihil leve quo Deus laeditur . Salvian . de provid . l. 2. u Matth. 7.3 , 4. x Terram hanc cum populis , & urbibus , fluminibus , atque ambitu maris puncti loco ponimus , ad universa referentes . Sen. ad Marc. c. 20. y Ier. 31.37 . Ambitus terrae totius , quae nobis immensa videtur , ad magnitudinem universitatis instar brevis obtinet puncti . Ammian . hist. l. 15. a Peccatum quodque in se & ex natura sua mortale esse docet Gersees de vit . spirit . lect . 1. Idemque fatetur Ioan. Fisher Roff. Ep. in re●ut . Luther . ar●ic . 32. V●dentur Vasquez . in Thom. tom . 1. disput . ●42 num . 7● . b 1 Cor. 15.55 , 56. c Pro● . 10.23 . & 14.9 . d Autor Oculi moralis . e Idem . ibid. f Easly on Esay● . 5 . g Luke 16.10 , 11. h 1 Tim. 6.1 . Tit. 2.10 . Rom. 2.24 . i Matth. 26.33 , 34 , 35. Iohn 13.37 . Praesumps●t nescio quid , quod in illo nondum erat . Aug. in Psal. 55. Pos●e se putavit , quod nondum potuit . Ber. de temp . 88. Meane 5. k Matth. 26.73 , 74. l Vt ●uina majorum si● cautela minorum . Greg. mor. l. 33. c. 15. Scr●p●ae sunt enim ruinae priorum ad cautel●m poster●erum . Rad. Ardens post Trinit . 9. 〈◊〉 naque debet reddere , non s●qu . 〈◊〉 error ali●nus . C●ssiod . Var. l. 7. ●p . 2. * Multos imp●dit a firmitate praesumptio firmitatis . Aug. de verb. D●m . 13. Infirmior is est , qui suam non considerat infirmitatem . Greg. registr . l. 6. indict . 15. ep . 4. Meanes 6. m Stella in Luc. c. 11. n Non vitat peccatum , qui non vitat occasiones peccatorum . Stell . in Luc. 11. & Melanchth . loc . commun . 22. Exponens se periculo peccati mortalis , peccat mortaliter . Gersonde vit . spirit . lect . 4. o 2 Pet. 2.20 . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Saepe familiaritas implicavit . Saepe occasio peccati voluntatem fecit peccandi . Isidor . Soliloq . l. 2. q Ps●l . 142.3 . r Omne iter istius vitae plenum laqueort mest . Ambr. de bon . mort . c. 6. s Iob 22.10 . t Prou. 4.25 , 26. u Ephes. 5.15 . x Hebr. 12.13 . y Nam vitare plagas in ●moris ne laciaris Non ita difficile est , quàm captum retibus ipsis Exire , & validos veneris perrumpere nodos . Lucret. de rer . nat . l. 4. z Non avis utiliter viscatis ef●ugit alis : Non bene de laxis cassibus ●xit aper . Saucius arrepto piscis retinetur ab ham● . Ovid. art . l. 1. a Gen. 3.7 . Oculos tendo , non manum . Non est interdictū ne videam , sed ne comedam . Bern. de humil . grad . 4. b Etsi culpa non est , culpa tamen occasio est ● & indicium est commissae , & causa commit tendae . Bern. ibid. c Hausit virus peritu●a , & perituros paritura . Ibid. d Esay 33.14 , 15. e Psal. 15.2 . f D●ut . 16.19 . Ne iniquos accepto munere , si non ●●verit , ingratus ; si foverit , i●●quus habeatur . Autor ocul . mor. c. 6. g Sep● spinis aures tuas . S●rac . h Iob 31.1 . Psal. 119.37 . Vitijs nobis in animum per o●ulos est v●a . Quint●l . declam . Itaque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. paedag . l. 3. c. 11. Meanes 7. i Luke 18.1 . Rom. 12 , 12. Coloss. 4.2 . 1 Thess. 1.17 . k Matth. 26.41 . l Psal. 127.1 . m Ephes. 6.10 , 11 , 13. n Rom. 8.37 . Phil. 4.13 . o 1 Pet. 1.5 . p Ephes. 3.16 . Colos. 1.11 . q Ephes. 6.18 . r Psal. 86.11 . s Psal. 14.3 , 4. Meanes 8. t Psal. 86.11 . u Deut. 10.20 . x Deut. 6.2 , 13. & 5.29 . Eccles. 12.13 . y Iob 1.1 . & 31.13 , 14 , 21 , 22. Nehem. 5.15 . Prou. 8.13 . & 16.6 . z Qui op●ratur ut accedamus , id●m operatur ne discedamus . Aug. de bon . persever . c. 7. a I●rem . 32.40 b Fides facit formidinem : sormido facis solicitudinem : solicitudo parit perseverantiam . Tertull . ad Marc. c Gen. 3.4 . Meanes 9. d 2 P●t . 3.17 . e Ibid. 18. f Vnum ● duobus necesse est , aut semper proficere , a●t prorsus desicere . Bern. de divers . 36. Qui non proficit , deficit ; qui non progreditur , regreditur . Nolle proficere , deficere est ▪ Idem epist. 25.4 . g Non aliter quam qui adverso●● flumine l●mbum Re●●g●s subigit , si brachia forte remisit , Atque illum in praeceps pron● rapit ●●veus amni . Virg. georg . l. 1. & Apud G●ll. noct . Attic. l. 10. c. 29. Vide Greg. mor. l. 11. c. 8. h N●hil stat , nihil sixum manet . Aug. in Ioan. 31. i Inter profectum & desectum nihil medium invenitur . Bern. ep . 254. * Damnum parata sentient , si para●e cessaveris . Pelag. ad Demetr . k Mica . 6.8 . l 2 Chron. 26.16 . m 2 Chron. 32.25 , 26. Meanes 10. n 2 Cor. 12.7 . o A●a quaecunque iniquitas in malis operibus exercetur , ut fiant : superbia verò bonis operibus insidiatur ut pereant . Aug. epist. 109. p Quod de fisco Iulianus Imper. Fiscus ut lien . Ammian . hist. l. 25. q Multis quippe vitia conculcasse , & virtutes acquisivisse fit occasio superbiae . Rad. Ardens post Trinit . 5. r Humilitas est conservatrix virtutum . Et qui sine humilitate caeteras virtutes congregat , qua●i pulverem in ventum portat . Idem . ibid. ex Greg. mor. s Qui gloriantur vitia devicisse se , ipsi devincuntur . Ardens ibid. t 2 Cor. 11.5 . u 1 Cor. 15.10 . x Rom. 15.19 . a Phil. 3.14 . b Ibid. c Instat equis auriga suos vincentibus , illum Praeteritum temnens . Horat . satyr . 1. d More viatorum nequaquam debemus aspicere quantum jam iter egimus , sed quantum superest ut peragamus : ut paulisper fiat praeteritum , quod indesinenter & timidè adhuc attenditur suturum . Greg. mor. l. 22. c. 6. Oblivis●ere omne praeteritum : & quotid●è inchoare tepu●a : ne pro praesenti die , quo debes servire Deo , praeteritum imputes . Pelag. ad Demetr . e Summun illud bonum imitari ●onemur : quod quantumvis quis in hac vita vires protenderit , neutiquam tamen consequi poterit . Stella in Luc. 1. f Luke 17.10 . Vide Chrysost. in Oziam serm . 3. g Iob 9.3 . Rom. 7.17 , 23. Galat. 5.17 . Meanes 11. h Psal. 39.4 , 5. & 89.47 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hippocr . aphor . 1. Quid tam circumcisum , tam breve , quam hominis vita longissima ? Plin. ep . 7. lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. paedag . Punctum ●st quod vivimus , & adhuc puncto minu● . Sen. ep . 49. Minorem portionem aetas nostra quam partem puncti habet , si tempori comparetur omni . Id●m ad Marc. c. 20. * ●inem dico qua vita ista finitur , in qua tantumm●do periculum est , ne cadatur . Aug. de persever . c. 1. k Matth. 13.41 . Vbi omni & hoste & peste carebimus . Aug. nom . de continent . c. 14. l Propone profundi temporis vastitatē , & universum complectere : deinde hoc , quod aetatem vocamus humanam , compara immenso ; videbimus quam exigu●m sit , quod optamus , quod extendimus . Sen. ep . 9● . Omnia humana brevia & caduca sunt , infinui temporis nullum spatium occupantia . Idem ad Marc. c. 20. m Matth. 20.28 . Philip. 2.7 . Luke 22.27 . n Vt non sit hîc necessarium Epicuri solamen illud , Si longus , levis est ; Si gravis est , brevis est . Cic. Tuscul. l. 2. Sen. epist. 24. & 30. & 78. & 94. Moras & I●lius in epigr. o 2 Cor. 4.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. de compunct . 1. * Op●s te terret , merce●e vide . Aug. de verb. Dom. 6. Meanes 12. p Heb. 11.25 , 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrystom . 8. ser. 13. q 2 Cor. 4.8 , 10 , 16 , 18. r Galat. 4.7 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gr●g . Nazianz. de Bapt. t Galat. 6.9 . u Heb. 12.2 , 3. x Heb. 10.35 . Considerations 2. Consider . 1. Losse . a Apoc. 3.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Matth. ●●m . 24. b Vide Thom. Sum. par . l a. 2 ae . q. 88. ● . 4. Dura●d . in sut . l. 2. d. 33. q. 3. Al●x . Ales sum . p 1. q. 39. m. 3. a. 4. §. 1. & p●r . 2 q. 114. m. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Matth. ●om . 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Ly●●macl● apud Plut. in ap p●●b . vel u●idem in prac . salubr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Consider . 2. Gaine . Part 2. Promise . Motiue . Branch . 1. Giuer . d Vers. 8. Point 1. Ability . e Mat●h . 4.9 . f Ap●c . 2.16 , 18. g Matth. 28.18 . Point 2. Fidelitie . h Apoc. 3.21 . i Apoc. 3.14 . k Heb. 10.23 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. in Paul. Aemyl . m Hebr. 6.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. paedag . l. 3. c. 8. Point . 3. Liberality . * Rom. 8.12 . Quicquid es , qu●cquid pot●s , d●bes creanti , d●bes redim●nti . Bern. de divers . 19. n Rom. 11.35 , 36. o Luke 17.9.10 . p O magna Dei b●nitas , cui cum pro conditione reddere d●beamus obsequia , vt servi Domino , famu●● Deo , subiecti potenti , mancipia redemptori , amicitiarum nobis praemia repromittit . Aug. de ●erb . Dom. Branch 2. Gift . Point 4. Crowne . q 2 Tim. 4.8 . r Luke 12.32 . Matth. 25.34 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid. Phoeniss . Nam si violandum est jus , regnandi gratia violandum est . C●c . offic . l. 3. “ Perpessi sunt exercitus inopiam rerum omnium , vi●erunt herbarum radicibus , & dictu foedis tulerunt famem . Haec omnia passi sunt proregno , & ( quô magis mir●ris ) alieno . Sen. op . 17. s Iam. 1.12 . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tranq . Point 5. Life . u Psal. 82.7 . & 146.3 , 4. x Matth. 26.46 . Galat. 6.8 . y 1 Cor. 9.29 . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Pet. 5.4 . b Est spica purpurea verius quam flos . Mirum in eo gaudere decerpi & laetius renasci . Mi●eque , postquam defecere cuncti flores , madefactus aqua reviviscit & hibernas coronas facit . Summa eius natura in nomine est , appellato , quoniam non marcescat . Plin. hist. nat . l. 21. c. 8. Point 6. Euerlasting . c 1 Pet. 1.4 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Conclusion . Vse . Perswasion , and Encouragement . e Rom. 8.18 . f Matth. 19 . 2● , 28. Marke 10.28 , 29 , 30. Luke 14 , 26 , 33. The Testimonie giuen to Mr ▪ William Winter deceased . g Acts 8.2 . 2. Sam. 3.31 . h Factitium vobi● sermon●m in omni forma sanctitatis Dei servus exhibuit . Bern. in obit . Humb. i Rom. 2.24 . k Tit. 2.7 , 8 , 10. l Many , I doubt not , may say of him , as Bernard of Humbert , Separavit à nobis dulcem ami●●● , prudentem consil●arium , sor●ē auxiliarium : God hath taken from vs , a sweet friend , a wise counseller , a strong helper . m Coloss. 4.8 . n Ephes. 4. ●● . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 6.4 . p 2 Sam. 9.3 , 7. q Iam. 2.5 . r Quod de Cratete Plut. lib. de tranq . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s Non sic vixi , ut ●e pud●at intervos vivere : nec mori timco . qu●a bonum Dominum hab●mus . Ambros. test● Paul ●o in vita Ambr. t Domine , si adhuc topu●o tuo sum necessarius ; non recuso laborem ; f●●t volu●tas tua . Sever . de Martin ep . 3. & Bern. serm . in fest . Mart. u As Paul , Philip. 1.25 . As Simeon , Luke 2.29 . x Apoc. 1.5 , 6. & 5.9 , 10. y Rom. 9. ● . 
A12168	----	A breathing after God. Or a Christians desire of Gods presence. By the late reverent and worthy divine Richard Sibs, Doctor in Divinity, master of Katherine Hall in Cambridge, and sometime preacher of Graies-Inne Sibbes, Richard, 1577-1635. 1639 Approx. 71 KB of XML-encoded text transcribed from 132 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A12168 STC 22477 ESTC S102403 99838188 99838188 2553 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12168) Transcribed from: (Early English Books Online ; image set 2553) Images scanned from microfilm: (Early English books, 1475-1640 ; 1082:01) A breathing after God. Or a Christians desire of Gods presence. By the late reverent and worthy divine Richard Sibs, Doctor in Divinity, master of Katherine Hall in Cambridge, and sometime preacher of Graies-Inne Sibbes, Richard, 1577-1635. [20], 240 p. : port. Printed by Iohn Dawson for R. M[abb] and are to be sold by Thomas Slater, at the Swan in Duck-lane, London : 1639. Publisher's name from STC. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Worship and love -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2004-12 Andrew Kuster Sampled and proofread 2004-12 Andrew Kuster Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion The reverend faithfull , and profitable Minister of Gods word Richard Sibbes , D : D : master of Katherine Hall in Cambridge & preacher of Grayes Inne , London . A BREATHING AFTER GOD. OR A CHRISTIANS DESIRE OF GODS PRESENCE . BY The late Reverent and worthy Divine RICHARD SIBS , Doctor in Divinity , Master of Katherine Hall in Cambridge , and sometime Preacher of Graies-Inne . Psal 42 1. As the Hart panteth after the water brooks ; so panteth my soule after thee , O God. Lam. 3. 56. Hide not thne eare at my breathing . LONDON Printed by Iohn Dawson for ● . M. and are to be sold by Thomas Slater , at the Swan in Duck lane . 1639. TO THE CHRISTIAN READER . MAN in this world ( especially since his defection from God ) standing at a distance from his happinesse in respect of full possession ; it is not the least part of his blisse to be happy in expectation . Happinesse being by all men desireable , the desire of it is naturally ingrafted in every man , and is the Center of all the searchings of his heart and turnings of his life . But the most of men , like the men of Sodome grope and finde not the right dore : onely to a true Christian ( by a supernaturall light ) is discovered both the right object , and the right way to felicitie . Vpon this discovery , finding himselfe ( while hee is here ) a stranger to his happinesse hee desires to take leave of this sublunary condition , that he may enjoy him who is The desire of all Nations . Now although God cast common blessings promiscuously upon good and bad , yet hee holds his best favours at a distance as Parents doe Cherries or Apples from their children , to whet their appetites the more after them . And indeede the best perfection of a Christian in his military condition is , in desire and expectation , and it is enough to him that , for that he hath Gods acceptation , who knowing whereof wee are made , and how unable to hold waite in the ballance of the Sanctuary , takes his best Gold with grains of allowance . The soule of man is like a Cipher , which is valued by that which is set before it : if it weary it selfe in the desire of earthly things , like the Silke-worme , it finisheth its worke with its owne destruction : but if on things above , when this earthly Tabernacle is turned to Ashes , there shall result a glorious Phoenix for immortalitie . There are no Cha racters better distinguishing a Christian , then those that are inward ( hipocrisie like sale-worke may make a faire shew outward , an hypocrite may performe external works but cannot dissemble inward affections ) and amongst them , none better discovers his temper , then the beating of the pulse of his desires , w ch this worthy Author ( who departed not without being much desired , and no lesse lamented hath most lively set forth in the ensuing Treatise , which a Christian holding as a Glasse before him , may discerne whether hee have life or no by these breathings . For the obiect here propounded , what more desirable then the chiefe good ? for the place , where can it bee more desired , then in his house , where his presence is manifested ? what better end to bee in that house , then to behold God in the beauty of holinesse ? what terme of happinesse better then for ever ? This was the desire of the holy Prophet David , and that it may be thy desire , is the desire of Thy Christian Friend , H. I. Imprimatur Tho Wykes . The Contents . Difference of things in the world . page 20 The scope of a good heart in the use of Gods ordinances , what it is . 25 Observation 1. The object of a Christians desire what , 23 Why said to be one thing 27 In respect of God , ibid In respect of the soule . 28 In respect of grace . 30 Vse . To shew the folly of worldly men in the neglect of theone thing necessary . 35 Thoughts and desires the the primitive issues of the heart . 37 How they are begotten 39 Obser. 2. The spirit of God in the hearts of his children is effectuall in stirring up holy desires . 42 Trial of desires whether true By their obiect . 44 By their fervencie . 45 By their constancie . ibid By their rise 47 By their end . 48 By their endeavours . 54 Vse . Exhortation to examine our desires . 51 Strong desires how to know when they are so . 57 Obser. 3 , Holy desires are to bee turned into prayers . 66 Reas. 1. Thereby wee maintaine acquaintance with God. ibid Reas. 2. Thereby we manifest a good conscience . 69 Obser. 4. Perseverance and importunity requisite in prayer . 70 God doth not presently answer our desires and why 78 Because he loues to heare us pray . ibid To keepe us humble . ibid To exercise our graces . 79 To make us prize his blessings . 80 To teach vs to use them better when we enjoy them ibid The having the spirit of prayer , better then the enjoyment of particular blessings . 81 Assurance before we pray to receiue what we pray for , no hinderance to prayer 84 Gods house what it is 91 Love of Gods children to good things constant . 99 Observa . 5. God is beautiful in himself 117 In his Church . 118 Especially in Christ. 121 Christ most louely in his greatest abasement . 125 The Church beautifull . In regard of the Angels 129 In regard of the ordinances . 13● The word preached . 133 The sacraments . 1●8 Discipline . 141 Ioynt service of God. 143 In regard of the Evidences of Gods loue . 146 Protection . 147 Effectuall calling . 148 Instification . 149 Sanctification . 150 Inward peace & joy . 152 The Church of God a Paradise . 157 Vse . Exhortation to bee in loue with the beauty of God and his house . 160 Carnall men see not this beauty and why . 163 True delight wherein it consists . 166 Happines of man what . 170 How to come to see the beauty of God. 172 Get spirituall life ibid Beg the spirit of revelation . 173 Labour to see our owne deformity , 176 Consider Christs relations to us . 177 A continuall necessitie of the ordinances , 183 Private duties must give way to publique . 186 Papists their error in addition . 192 There hath alway beene a Church . 198 Marks of the true Church . 199 Abuse of things takes not away their use . 200 What estate they are in that are cast out of the Church . 202 Tryals of our love to the beauty of Gods house , 206 How to come to see the beauty of Gods house . 213 Vse Gods means . ibid Come in faith . ibid Compare the excellency of Gods house with other things . 215 Desire God to reveale him . selfe in his ordinances . 225 Motives to labour to see the beauty of God himselfe , and of his house . 228 It makes us glorious . 229 Our soules are made for these things . 231 Least God remoue his ordinances . 234 A BREATHING after GOD. PSAL. 27. 4. One thing have I desired of the Lord , that I will seeke after ; that I may dwell in the house of the Lord all the dayes of my life ; to behold the beautie of the Lord , and to enquire in his Temple . THis Psalme is partly a Prophesie ; it was made after some great deliverance out of some great trouble . The blessed Prophet David , having experience of Gods goodnesse , sutable to the trouble hee was in , in the first part of this excellent Psalme , he shewes , His comfort , and His courage , and His care . His comfort it was altogether in the Lord , whom hee sets out in all the beauties , and excellencie of speech he can ; he propounds the Lord to him in borrowed termes . The Lord is my light , and my salvation , the strength of my life . So hee fetcheth comfort from God , the spring of comfort , the Father of all comfort ; hee labours to present God to him in the sweetest manner that may be , he opposeth him to every difficulty , and distresse ; In darknesse , he is my light ; in danger he is my salvation ; in weaknesse he is my strength ; in all my afflictions , and streights , he is the strength of my life . Here is the Art of faith in all perplexities whatsoever , to be able to set somewhat in God , against every maladie in our selves . And this is not simply set out , but likewise with a holy insultation , The Lord is my light and salvation , whom shall I feare ? It is a question proceeding from a holy insultation , and daring of all other things . The Lord is the strength of my life , of whom shall I be afraid ? that is one branch of his comfort . The second branch , and ground of his comfort , is the goodnesse of God , in the ruine and destruction of his enemies ; when the wicked , even mine enemies , and foes came upon me to eate up my flesh , they stumbled and fell ; he describes his enemies by their malice , and by their ruine : his enemies were cruell enemies , blood-suckers , eaters of flesh , wee call them Canibals : As indeed men that have not grace , if they have greatnes , & be oppposed , their greatnesse is inaceessible , oneman is a Devill to another : the Scripture calls them Wolves , that leave nothing till morning . As the great fishes eate up the little ones : so great men they make no more conscience of eating up other men , then oseating bread ; they make no more bones of overthrowing men , and undoing them , thenof eating bread . They eateup my people as they eatebread . But notwithstanding their cruelty , they were overthrowne , saith David , when my foes came upon me to eate up my slesh , they stumbled and fell : for , indeed , Gods Children , when they are delivered , it is usually with the confusion of their enemies ; God doth two things at once , because the speciall grievance of Gods childrē it is from inward and outward enemies ; he seldome or never delivers them , but with the confusion of their enemies ; so he sets downe his owne comfort in the Lord , by the confusion of his enemies . This will be most apparant at the day of Judgement , when Satan , and all that are lead by his spirit , all the malignant Church shall be sent to their own place , and the Church shall be for ever free from all kind of enemies . When the Church is most free , then the enemies of the Church are nearest to destruction ; like a paire of Ballance , when they are up at the one end , they are downe at the other : so when it is up with the Church downe goe the enemies , so here are the two branches of his comfort . Now his courage for the time to come , that is in the third verse : Though an Host incampe against me , my heart shall not feare : he puts the case of the greatest danger that can be , though an Host of men should incompasse me , my heart should not feare ; though warre rise against me , in this will I be confident . Here is great courage for the time to come . Experience breeds hope and confidence . David was not so couragious a man of himselfe ; but upon experience of Gods former comfort and assistance , his faith brake as fire out of the smoke , or as the Sunne out of a cloude : though I was in such , and such perplexities ; yet for the time to come , I have such confidence , and experience of Gods goodnesse , that I will not feare . He that seeth God , by a spirit of faith in his greatnesse and power ; he sees all other things below , as nothing , therefore he sayeth here , he cares not for the time to come for any opposition , no , not of an Army . If God be with us , who can be against us ? Hee saw God in his power , and then looking from God to the creature , alas , who was he ? as Michaia , when he had seene God sitting upon his Throne , What was Achab to him , when he had seen God once ? so when the Prophet David had seene God once , then though an Host incampe against me , I will not feare , &c. Thus you have his comfort in the double branch of it ; his courage also , and his confidence for the time to come . What is his care ? that is the next ( I will not analyse the Psalme farther then the Text ) after his comfort in the Lord , and in the confusion of his enemies , and his courage for the time to come , he sets downe his care , One thing have I desired of the Lord , and that will I seeke after , that I may dwell in the house of the Lord , all the dayes of my life , &c. This was his care ; he had so sweet experience of the goodnesse , and power of God being light , and salvation , and strength to him in confounding his enemies ; that he studyed with himselfe how to be thankfull to God , and this he thought fittest in the open great Congregation ; in the Church of God , among many others : therefore hee saith , one thing have I desired of the Lord , and that will I seeke after still , that I may dwell in the house of the Lord all the dayes of my life . Now in the words of the Text that I have read , there is conteined , the holy Prophets care , and desire set downe first in generall , one thing have I desired of the Lord , and that I will seeke after . And then a specification of that desire he specifies , what is that one thing hee desired , that I may dwell in the house of the Lord : with the circumstance of time , All the dayes of my life . Now after the desire in generall , set out here by the object , in generall ; the transcendent object , one thing have I desired of the Lord : and likewise by the frequency , and fervency of the desire , I will seeke after it still : I have desired it , and I will not cease : so my desire , it shall not be a flash soone kindled , and soone put out ; No , but one thing have I desired of the Lord , and that I will seeke still , I will not be quiet till my desire be accomplished , there is the generall desire , and the degrees of it . The particular is , that I may dwell in the house of the Lord. Then the grounds and ends of the particular desire , of dwelling in the house of the Lord , Because it is the house of God , there is a strong argument to moove him to dwell in the house of God , it is good dwelling where God dwells , where his Angels dwell , and where his Spirit dwells in the house of the Lord , there is one argument that moved him , I desire to dwell there , because it is the house of God , which is set out by the extent of time , that I may dwell in the house of God , all the dayes of my life , till I be housed in heaven , where I shall need none of these Ordinances that I stand in need of in this world I desire to dwell in the house of the Lord all the dayes of my life . Then the secondend is , To behold the beauty of God , that was one end of his desire , to dwell in the house of God , not to feed his eyes with speculations , and goodly sights : ( as indeed there were in the Tabernacle goodly things to be seene , ) no ; he had a more spirituall sight then that ; hee saw the inward spirituall beauty of those spirituall things , the other were but outward things , as the Apostle calls them , I desire to dwell in the house of the Lord , to behold the beauty of the Lord , the inward beauty of the Lord , especially . And then the third end of his desire is , That I may enquire in his Temple , hee desired to dwell in the house of God , because it was the house of God ; and to see the beauty of God ; the sweet alluring beauty of God , that appeared in his Ordinances : and then his desire was to dwell in the house of God , that hee might enquire more and more , of the meaning of God still , because there is an unsathomed bottome , and an endlesse depth of excel lency in divine things , that the more wee know , the more wee may , and the more wee seeke , the more we may seeke ; they are beyond our capacity , they doe not onely satisfie , but transcend it , therefore hee desires still further and further , to wade deeper into these things , to enquire in Gods Temple . Thus yee see the stateof the verse . There is a generaldesire propounded One thing have I desired of the Lord , & that wil I seek after . And then the desire specified , To dwell in the house of the Lord. And to see the beauty of the Lord , And to enquire in his Temple . These be the 3. ends . One thing have I desired of the Lord , &c. To speake first of this desire , generally propounded , One thing have I desired , &c. And then of the increase of it , in that hee saith , I will seeke after it still , he desired it , and he would seeke more and more after it . In the desire , consider , First the object , One thing . And then the desire or seeking it selfe . First the object , One thing . Was there but one thing for holy David to make the object of his desire ? was there but one thing needfull ? Alas this poor life of ours , it is a life of necessities ; how many things are needfull for our bodies ? how many things are needfull for the decencie of our condition ? how many things need we for our soules ? it is a life of necessities ; how then doth hee say , One thing have I desired ? yes ; his meaning is , comparatively , I seeke for other things in their order , and rancke , and as they may stand with the mayne : but indeed one thing principally ; all the rest will follow : Seeke yee first the Kingdome of God , and all the rest will be cast on you . The best way to have all other things , is to seeke one thing in the first place . Therefore in heavenly wisedome he saith , I desire unum uni●è , one thing after an entire manner , that I desire more then all things else . Hence we may see that , There is a difference of degrees of things . God hath established in the world degrees of things ; there are some good , & some ill by his permission , & of good , there are some that are greater goods , and some lesse , there are spirituall goods , and outward goods ; and of spirituall good , there are some that are meanes leading to that which is spiritually good , and some that are spirituall good things in their owne essence , and nature : the leading preparing things , are the meanes of salvation , the Word , and Sacraments , and being in the visible Church ; the true spirituall good , it he good that wee get by these things , faith and love , and spirituall inward strength . Now that there is degrees of things , the Prophet here insinuates when he saith , One thing have I desired , that is , of all these variety of things , hee desired the best that includes all in it . God to exercise the wisedome that hee hath given to man , hath planted adifference in the creatures , and hath given a faculty to man , to make a right choise in those differences : and then man makes a right choise , when hee chooseth as God chooseth : Now God makes choise of spirituall things to be the best things , and them he gives to his best friends ; he knowes they will make us good , and supply all outward wants whatsoever , and sanctifie all estates , and conditions to us ; and they are eternall , sutable to the spirituall nature of oursoules . God knowes this very well : therefore God hath set spirituall things , as the one only thing : & so the soule when it is made spirituall , and hath the Image of God upon it , it chooseth as God chooseth . One thing have I desired . But here it may be asked , why doth he say , One thing ? he desired not onely to live neare the Tabernacle ; but to heare and see , to have the Word read , and he desired thereupon Grace , and then nearer Communion with God by grace , to have more communion here , and fuller communion in heaven , here is more then one thing . I answere , it is all one , as a chaine that hath many linkes , yet it is but one chaine ; so all these are but one . I desire one thing ; What is that ? To live in the Church of God , to enjoy the Ordinances of God , and they will draw on faith , & feare , &c. the Spirit accompanying the Ordinances , it will be a spirit of faith , and repentance , and grace , and by those graces of faith , and the rest that accompany the Ordinances , I shall have nearer communion with God here , and eternall , and everlasting communion with God in heaven , and all these are but one ; because they are all linkes of one chaine . Therefore when he saith , One thing have I desired , he meanes that one thing that will draw on all other . That is the scope of a gracious heart , when it attends upon the meanes of salvation and lives in the Church ; not to heare that it may heare , and there an end , and to read that it may read , to performe it as a taske , and all is done : but to have the worke of the Spirit together with it , to have the Ministery of the Spirit in the Gospell , and the spirit to increase saith , and faith to increase all other graces , and so by grace to grow into nearer communion with God in Christ , that is the scope of every good hearer : therefore hee speakes to purpose , when he saith , One thing have I desired . But to speake a little more of the object , why doth he say , One thing ? First , it is from the nature of God , wee must have the whole bent , and sway of our soules to him , he will have no halting . The Devill is content with halfe , if we will sinne , because then hee is sure of all ; but God will have the whole heart , My sonne give me thy whole heart , and Thou shalt love the Lord withall thy heart , and withall thy soule ; the bent , and sway of the soule must be that way : for it is the nature of excellent things , except w● desire them in the chiefe place , they take state upon them , God takes state upon him in this case , hee will not have us serve him and Mammon , he will not have the heart divided . Then againe , it is from the nature of the soule , therefore hee saith , One thing . It is the nature of the soule , when it is upon many things , it can doe nothing well : therefore that I may be religious to purpose , One thing have I desired . A streame cut into many channels runs weakely , and is unfit to carry any thing . Babylon was so taken . They cut the River into many channels , and then hee that tooke it , easily passed over them . When the soule is divided into many channels , to many things , that it lookes after this thing , and that thing , and that with expence and intention of care , and indeavour . Alas , where is the desire of one thing necessary all the while ? For the soule cannot goe with that strength as it should except it mind one thing : the soule of man is a finite thing , therefore except it gather its strength , as a streame that riseth of many particular lesser rivers which makes it run strongly : so the soule it cannot desire one thing as it should , except it bring all other petty streames to it , and make that the mayne desire to be saved in another world , and to have communion and fellowship with God in Christ Jesus , by the Spirit of grace in this world , in the use of the meanes ; unlesse this be the maine care , the soule takes no good , when it is so much set on other things . Then thirdly hee sets downe this One thing , ( To dwell in the house of God , to grow in grace there , as a Cedar , to be a Tree planted there ) from the very nature of grace , which is to unite things to the mayne ; the Spirit of grace sets before the eye of the soule , heavenly spirituall things in their greatnesse , and excellency : and the Spirit of grace , seeing there are many usefull things in this world , it hath an uniting , knitting subordinating power , to rancke all things so , as they may agree to , and helpe the mayne . Grace confines the soule to one thing : man after his fall sought out many inventions , saith the Wise man : he was not content with his condition when he stood , but hee sought out many inventions . When man falls to the creature , he knowes not where to stay ; no creature can afford a stay , and rest , for the soule long , the soule is never quiet till it come to God againe , and that is the one thing the soule desireth . The soule being sanctified by the Spirit of God , it subordinates all things to this one thing . David desired many things besides this one thing , but not in that degree , but as they might stand with the desire of this one thing necessarie . Grace subordinates , and ranckes all things , so as that the best things have the preheminence . Therefore hee might well say , One thing , from the disposition , that grace hath to rancke all things to one . It is a promise in the Covenant of grace , saith God , I will give you one heart , as soone as a man becomes a Christian , he hath one heart , his heart before was divided , there was variety of objects it was set upon , God had the least piece , the slesh had a piece , and this delight , and that delight had a piece : but saith God , I will give you one heart , that is , a heart uniting it selfe in desire to the best things , and regulating all things , so as all shall be but one , that a man shall use the world as though hee used it not ; so as it shall helpe to the maine . As I sayd little streames they helpe the mayne streame running into it , so grace hath a subordinating power over all things in the world , as they may helpe the mayne . One thing have I desired ; and I desire other things as they may helpe the mayne ; Grace will teach us that Art , it hath a speciall Art that way . So wee see both in regard of God , and in regard of the soule being finite , and in respect of the wise disposing of grace that aymes at the mayne , and ranckes all things as they may helpe the mayne , he doth well say , One thing have I desired . This shewes the vanitie , and basenesse of every worldly man , that makes the mayne worke and labour his by-worke , and the by-worke , his mayne worke : that that is the One thing necessarie , is set after all . Indeed without grace this is so : The first worke of grace is to set the soule in order , to subdue base affections , to sanctifie the judgement : and when it hath set the soule in tune , and order , then it is fitted to set a right price on things , to rancke and order them as it should . So much shall be sufficient to unfold the object it selfe in generall , One thing . Have I desired . Now I come to the affection it selfe , set forth here by the degrees . One thing have I desired , and that I will seeke after . I have desired it , and I will desire it still , desires are the issues of the heart : thoughts , and desires are the two primitive issues of the heart : the birthes of the heart . Thoughts breed desire ; thoughts in the minde or braine , the braine strikes the heart presently . It goes from the understanding to the will , and affections ; what we thinke of that wee desire , if it be good . So thoughts and desires , they , immediatly spring from the soule . And where they are in any efficacy and strength , they stirre up motion in the outward man : the desires of the soule , being the inward motion , they stirre up outward motion , till there be an attaining of the thing desired , and then there is rest . Desire to the thing desired , is like motus ad quietem , as motionis to rest : when motion coms once to rest it is quiet : so desire which is the inward motion , it stirres up outward motion , till the thing desired be accomplished , and then the soule rests in a loving content , and enjoying of the thing desired . Now this desire it was a spituall desire One thing have I desired of the Lord. Holy desires they issue from choyce : a holy wise desire ( when it is not a meere notion ) it ariseth from a choyce of a thing that is good : for desire is nothing but the imbracing , and closing with a thing that is good . The understanding must choose the good first , before the soule imbrace it . The will is but the carryage of the soule , the furthering , and promotion of the soule , to the good things discovered : so it supposeth a choyce of good things . And choyce supposeth an esteeme of the things before we choose them . And that supposeth a deliberate judging , that workes an esteeme . So that it was no hastie sudden thing , this desire , but it rose from the sanctified judgement of David , that bred a holy esteeme of these excellent things ; the meanes of salvation , having the Spirit of God accompanying of them , containing such excellent comforts , as they doe . I say this desire supposes a right judgement , and thence an esteeme , thence a choyse upon all , choosing these things above all other contentments , and things in the world besides . For at this time he wanted in his family . the comfort of his wife and house , &c. Tush , what doe I regard these things ? if I could enjoy the sweet , and strong , and comfortable presence of God in his Ordinances , other things I could beare well enough , the want of house , and wife , and children , the pleasures , and contentments of my Country : therefore One thing have I desired . It was a desire out of a high esteeme and choyse of that one thing he speakes of . The point of Doctrine that I will observe in brief , ( because I hasten to the maine thing ) is this , that That the spirit of God , in the hearts of his children , is effectuall in stirring up holy desires . There is nothing tha charactizeth , and sets a stampe upon a Christian so much as desires , All other things may bee counterfeit , words and actions may bee counterfeit , but the desires and affections cannot , because they are the immediate issues and productions of the soule , they ate that that comes immediately from the Soule , as fire cannot bee counterfeit . A man may aske his desires what he is , according to the pulse of the desires , so is the temper of the man : desires are better then actions a great deale : for a man may doe a good action , that hee doth not love , and he may abstaine from an ill action that he hates not : but God is a Spirit , and lookes to the Spirit especially . It is a good Character of a Christian , that his desire for the most part is to good ; the tenour and sway , and bent of his desire is to good . One things have I desired : the spirit of God is effectuall in stirring up these desires . But how shall we know that these desires are the chief things to distinguish an Hypocrite from a true Christian , and whether they be true or no. To goe no farther than the Text : desires are holy , and spirituall , if they bee about holy and spirituall things , One thing have I desired saith David , what was that ? to be rich and great in the World , and to bee revenged on my enemies ? No , no , that is not the matter , I have many enemies ; GOD will take a course that they shall fall ; that that I desire , is to have neerer Communion with God , I desire to enjoy the Ordinances of God : so his desire it was set on spirituall objects , and that argued it was a holy desire . And then againe his desire , it was a fervent desire , as he saith , one thing have I desired & thatwil I seek after . It was not a blaze or flash , that was soon in , and soon out , it was not a meere veleitie , a kind of inefficacious desire : fervency shewed that his desire was sound , hee would not bee quieted without the thing accomplished . And then Constancy , when a man will not bee taken off , there is not the wickedest man in the Word , but he hath good flashes , good offers , and desires sometimes , Lord have Mercy upon me , &c. he hath good ejaculations sometimes : I but what is the bent and sway of his desires ? This was Davids constant desire : as it was about spirituall , and was a fervent , and eager desire , that he would not bee quiet , so it was constant : that that is naturall is constant , and that that is supernaturally naturall , that that is naturall in spirituall things it is constant , nature is constant . For how doth nature differ from Art ? Artificiall things are for a time : teach a creature beyond his nature , hee will shew his naturals , so let an Hypocrite act a part , if it be not his nature , he will soone turne to his naturals , and shew that he is an Hypocrite againe . Constancy and perpetuity in good things , a tenour of good desires shew that the heart is good , because it is costant . And then againe his desire here of DAVID , it was kindled from the love of God , and not out of base ends . Holy desires are kindled in the Soule from the love of God : for what saith hee here ? One thing have I desired , what was that ? To dwell in the house of the Lord , what to doe ? To behold the beauty of God : to see God in his excellency and beauty , and worthinesse . All his desire was from this , that his soule was enamoured with the beauty of Gods house . The love of God stirred up this blessed desire in the Prophet , therefore it was a holy and spirituall desire . Againe , as they spring from the love of God , so they tend to the honour of God : for what comes from heaven , goes to heaven backe againe : As waters that comes from a spring , they goe as high as the place they come from : so holy desires being kindled from heaven , from a Spirit of love , they goe to heaven againe : the love of God stirres them up , and hee seekes Gods glory , and honour , and inward communion with God in this . For a man out of a naturall desire , may desire holy things sometimes , to be free from such or such a sin , and to have such , and such a grace , not out of a desire to honour God : but if he had grace , hee sees he might escape troubles , he might be free from temporall judgements , and hee might ingraciate himselfe , and commend himselfe to this or that person , whom hee desires to benefit by , therefore hee desires as much grace as may helpe forward his intentions in the world , he joynes the world , and God together : oh no , these are not the desires that distinguish a Christian from another man : but those that spring from the love of God , that proceed inwardly from the truth of the heart , and that the things themselves please God , and that there is a lovelinesse in them , and that they tend to the honour of God especially , and our own good in a secondary place , this is a character of good desires . Thus we see , though I should goe no further then the Text , how we may distinguish holy and heavenly desires , from other desires . One thing have I desired , and that will I seeke , &c. Therefore let us examine what our desires are , what our bent is ▪ desires issue from the Will and affections , and they shew the frame of the soule , more then any thing in the world . As the springs in low places are discovered by the steames , and vapours that come out of the place : men gather that there is a spring below , because of the ascent of vapours : so the vapouring out of these desires , shew that there is a spring of Grace in the heart , they discover that there is a spring within . And let those that mourne in Sion , that have some evidence , ( though they are not so good as they would be : ) let them looke to their hearts : what is thy desire ? what is the bent of thy soule ? when a man is once converted and turned , wherein is his turning ? Especially , his minde and judgement , and esteeme of things as altered , there is a change of minde , and withall the desire , and bent of the soule is altered : that if a man aske him , and examine what the bent is of all the course of his life ; oh that God might be glorified , that his Church and cause might prosper , that others might be converted , this is the bent of his soule : not that hee might be great in the world , and ruine those that stand in his way , ( this shewes that a man is a rotten hypocrite ) the bent and sway of the soule shews what a man is . Because I would not have any deceived in the point , take one evidence and signe more with you , and that shall be in stead of all , and it is out of the Text too , One thing have I desired , and that will I seeke after ; not by prayer onely , but in the use of all meanes : as indeed hee was never quiet , till hee was setled againe in Sion ; nor then neither , till he had gotten materials for the Temple , and a place for Gods honour to dwell in . If desires be not the desires of the sluggard , there will be indeavour : as wee see in the desire of David here , One thing have I desired , and that will I seeke : he used all meanes to enjoy communion with God sweetly . The Slug gard lusts and hath nothing : so there are many spirituall sluggards that lust , and have nothing : because they shew not their desire in their indeavours : there will be indeavour , where the desire is true . For desire springs from the Will ; the Will being the appetite of the whole man , Voluntas appetitus , &c. The understanding carries not , but the Will : when the Will , will have a thing , it caryes all the parts ; hereupon when the desire is true , it stirs up all the powers and faculties to doe their dutie , to seeke to attaine the accomplishment , and possession of that that is desired . Those therefore , that pretend they have good desires to God , and yet live scandalously , and negligently , and will take no paines with their soules , alas it is the sluggards desire , if they take not paines to remoove all lets , and hindrances : for a man may know the desire of a thing is good , when hee labours to set the hindrances out of the way if hee can ; if the lets and hindrances be not impossible , hee will remove it if hee can . Therefore those that pretend this , and that , ( There is a Lion in the way ) when they might remoove it if they would , there is no true desire : for desire is with the remooving of all possible hindrances of the thing desired . But to resolve one question . How shall I know whether my desire be strong enough , and ripe enough or no , to give me comfort ? I answer ; if the desire of grace be above the desire of any earthly thing , that a man may say with David , One thing have I desired . I desire to be free from sinne , as a greater blessing to my soule , then to be free from any calamity : oh , it is a good signe . And surely a man can never have comfort of his desire , till his desires be raysed to that pitch . For none ever shall come to heaven , that doe not desire the things that tend to heaven , above all earthly things , nor none shall ever escape hell , that doe not thinke it worse , and more terrible then all earthly miseries . God brings no fooles to heaven , that cannot discerne the difference of things . Therefore let us know , that our desires are to little purpose if wee have some desire to be good , &c. but wee have a greater desire to be rich , and great in the world , to have such , and such place : if the desire of that be greater , then to be gracious with God. If we hate poverty , and disgrace , and want , and this and that more then sinne and hell , to which sinne leads , it is a signe that our judgements are rotten and corrupt , and that our desire is no pure spirituall desire : for it is not answerable to the thing desired ; there is no proportion . David saith here , One thing have I desired : his desire carryed him amaine to One thing necessary , above all other things whatsoever . Thus you see out of the Text , what are the distinguishing notes of true desires from those that are false . I need name no more , if we consider what hath beene spoken . Now for , our comfort , if we find these holy desires : oh ! let us take comfort in our selves : for God will fulfill the desires of them that feare him : holy desires , they are the birth of Gods Spirit , and there is not one of them that shall be lost : for God regards those desires , My groanings are not hid from thee ; my groanings in trouble : and desires of grace . There is not the least thing stirred up in the soule by the Spirit of God , but it prevayles with God in some degree ; answerable to the degree of worth in it : therefore if wee have holy desires stirred up by God , God promotes those desires , God will regard his owne worke , and to him that hath shall be given . Lord be mercifull to thy servants , that desire to feare thy Name , saith Ezechias . It is a plea that wee may bring to God , Lord , I desire to please thee , as it is , Isay 26. 8. The desire of our soules is to thy Name oh Lord ; Wee faile sometimes , that wee cannot performe actions , with that zeale and earnestnes , as wee should : but the desire , and bent of our soule is to thy Name . A Christian may make it his plea to God , truly our desires are towards thy Name , and wee have some sutable indeavours : and our desires are more that way , then to any thing in the world . It is a good plea , though wee be much hindred , and pulled backe by our corruptions . So much for that , the Act upon this object , One thing have I desired . Of whom doth hee desire it ? Of the Lord. One thing have I desired of the Lord. It was not a blind desire of the thing , but a desire directed to the right object , to God to fulfill it . Holy desires are such as we are not ashamed of , but dare open them to God himselfe , in prayer , and desires to God. A Christian , what he desires as a Christian , he prayes for ; and what he prayes for he desires ; he is an hypocrite else . If a man pray ( as Saint Austin in his confessions ) that God would free him from temptations , and yet is unwilling to have those loving baites from him , he prayes , but he doth not desire . There are many that pray , they say in their prayers . Lead us not in temptation ; and yet they run into Temptation ; they feed their eyes , and eares , and senses with vaine things : you know what they are well enough , their lives are nothing but a satisfying of their lusts , and yet they pray , Lead us not in temptation . And there are many persons that desire that , that they dare not pray for , they desire to be so bad . But a Christian what hee desires , he prayes for : I desire in earnest to be in the house of the Lord , I desire it of the Lord , I put up my request to him ; and what I pray to him for , I earnestly desire indeed . Learne this in a word hence , that , When wee have holy desires stirred up by God , turne them to prayers . A prayer is more then a desire ; it is a desire put up to God : let us turne our desires into prayers , that is the way to have them speed . One thing have I desired of the Lord. The reason why wee should in all our desires , make our desires knowne to God , is , to keepe our acquaintance continually with God. Wee have continuall use of desires of grace , and desires of mortification of corruptions , and of freedome from this , and that evill that is upon us : as many desires as we have , let them be so many prayers , turne our desires into prayers to God , and so maintaine our acquaintance with God. And we shall never come from God without a blessing and comfort : hee never sends any out of his presence empty , that come with a gracious heart , that know what they desire . And it brings peace with it , when wee make our desires knowne to God by our prayer , It brings peace that passeth understanding ; Ephes. 4. Put case God doth not heare our request , that he doth not grant what we aske ? The peace of God which passeth understanding , shall keepe your hearts and minds : So that when we put up our requests to God with thankefulnes for that wee have received , the soule will finde peace : Therefore I say , let us turne all our desires into prayers , to maintain perpetuall communion , and acquaintance with God : oh ! it is a gainefull and comfortable acquaintance . It is an argument , and signe of a good conscience , for a man to goe oft to God with his desires ; it is a signe that he is not in a wicked course : for then he dares not appeale to the presence of God. Sore eyes cannot endure the light : and a galled conscience cannot endure Gods presence . Therefore it is good to come oft into the presence of God : it shewes that the heart doth not regard iniquity . If I regard iniquity in my heart , God will not heare my prayers . It is an argument of a good conscience to come oft into the presence of God : but I will not enter into the common place of prayer . Wee see next his earnestnesse I have desired it of the Lord , and I will seeke after it . I will follow God still . Here is his importunity in prayer , his fervency , his uncessancy and perseverance , ( as the Apostle exhorts , ) hee persevered in prayer . I will seeke after it . In prayer , and in the use of all good meanes , I will doe what I can . So you see one qualification of prayer , it must be with perseverance , and importunity . God loves importunate suitors : though wee cannot endure to be troubled with such persons , yet God loves importunate suitors . As wee see in Luke 18. in the Parable of the Widow . God there vouch . safes to compare himselfe to an unrighteous Judge , that cared neither for God , nor man : yet the importunity of the Widow mooved him to regard her . So the poore Church of God , shee is like a Widow , with her hayre hanging about her . This is Sion , whom none regardeth : yet this Widow , the poore Church of God , and every particular member of it , they are importunate with the Judge of heaven , and earth , with God , and will not he more regard the importunity of his children whom he loves , and delights in that , Call upon him day and night ? will not he regard their petitions ; when an unrighteous Judge shall care for the importunity of a poore Widow ? Thus you see the excellent fruit of importunity in our blessed Saviour himselfe , and here in David , I will seeke after it , I will have no nay . Therefore wee are exhorted in the Scriptures , not to keep silence , to give God no rest , you that are the Lords remembrancers , keepe not silence , give him no rest : as Iacob with the Angell , wrastle with him , leave him not till wee have a blessing . As the woman of Canaan , let us follow him still , and take no nay . Oh this is a blessed violence ( beloved ) when wee can set upon God , and will have no nay , but renew suite upon suite , and desire on desire , and never leave till our petitions be answered . Can the hypocrite pray alway ? Would you know a comfortable note to distinguish an hypocrite from a true Christian ? take it hence , Will the hypocrite pray alway ? Sometimes he will pray ; but if God answere him not presently he gives over ; but Gods children pray alwayes ; if the ground be good , if they see the excellency of the thing , and the necessity , and withall joyne at the amiablenesse of it , that it may be gotten . When they see the excellency , and the necessity and usefulnesse of the thing , and the attainablenesse of it , and that it is attainable in the use of meanes , they need no more , they will never give over . That is the reason of that in the petitions , Thy Kingdome come , thy will be done in earth as it is in heaven . But can wee doe the will of God on earth as it is done in heaven ? and doth Gods glorious Kingdome of heaven come while wee are here in earth ? No , it doth not , but the soule that is guided with the spirit of prayer , it rests not in this or that degree , but prayes till it be in heaven , Thy Kingdome come , I have grace now , but I desire glory , Thy will be done , I desire to doe it as thy Saints in heaven ; though I cannot doe it : but I desire , and I will not give God rest , but pray , till all my prayers be answered in heaven ; and then I shall doe the will of God as it is done in heaven indeed . Thus we ought eagerly , and constantly to persevere in our desires , till they be fully satisfied , or else wee are but hypocrites . Let us make conscience I beseech you of this duty more then wee have done , and never give God over for grace , for strength against our corruptions ; for his Church : for the prosperity of the meanes of salvation : for those things that we have ground for ; let us never give him over till we see hee hath answered our desires . And when he hath answered our desires , let us goe on still to desire more : for this life is a life of desires , the life of accomplishment is heaven , then all our desires shall be accomplished , and all promises performed , and not before then . This is a life of desires , and we must be in a state of desires , and prayers still till we be in heaven . What is the reason that God doth not presently accomplish our desires ? There be diverse reasons . First of all he loves to heare the desires of his servants , hee loves to be sued unto : because hee knowes it is for our good . It is Musicke that best pleaseth Gods eares to heare a soule come to him to request , especially spirituall things of him which hee delights most to give , which hee knowes is most usefull , and best for us : this pleaseth him so marvellously , that he will not presently grant it , but leads us along , and along , that still he may heare more , and more from us . And then to keepe us in a perpetuall humble subjection , and dependance on him , hee grants not all at once , but leads us a long , by yeelding a little , and a little , that so hee may keepe us in a humble dependance . And then to exercise all our graces : for a spirit of prayer is a spirit of exercise of all grace , wee cannot pray , but we must exercise faith , and love to God and his Church ; and a sanctified judgement to esteeme what are the best things to be prayed for : and to exercise mortification , If I regardsinne , God will not regard my prayers . A spirit of prayer is a spirit that puts all into exercise : therefore God , to keepe us in the exercise of all grace answeres not at the first . And then hee would have us to set a high price upon what wee desire , and seeke after ; if we had it at the first , we should not set so high an esteeme and price of it . And then that , wee might better use it when we have it : then wee use things as wee should doe when wee have gotten them with much adoe , when we have won them from God with great importunity , then we keepe and preserve them as wee should . These , & the like reasons may be given , & you may easily conceive them your selves . Therefore let us not be offended with Gods gracious dispensation if he answer not our desires presently , but pray still : and if wee have the spirit of prayer continued to us , that spirit of prayer is better then the thing wee beg a great deale . Oft-times God answers us in a better kind , when he gives us a spirit of prayer : for increasing a spirit of prayer in us , he increaseth all graces in us ; what is it we would have ? This or that particular grace , but when God gives us a spirit of prayer , he answeres us better then in the thing we aske , for there is all grace . He will answer in one kind or other . But I will not be large in these points : you see then what was the affection of the holy Prophet , to that one thing . One thing have I desired . And he did not onely desire it , but turned his desire into a prayer , hee prayed to God , and hee not onely prayed once or twice , but hee seekes it still , till God vouchsafed to grant it . Well , but that that he prayed for , hee was assured of , and therefore what need hee pray for it ? hee had a promise , Psalme 23. 5 , 6. Hee shall prepare a Table before mine enemies , my Cup doth overflow . But what is that to this ? these be things of this life ? Oh! but saith he , God will be good to me in the things of another life , and all the dayes of my life too : Doubtlesse the loving kindnesse of the Lord shall follow me all the dayes of my life , and I shall dwell in the house of the Lord : hee takes in trust his dwelling in the house of God , and that the loving kindnesse of God should follow him all the dayes of his life , hee was assured of it , and yet here hee seekes it , and prayes for it . I note it , to shew that the assurance of the thing takes not away the earnestnesse of prayer . Daniel was assured Dan. 9. That God would deliver the Jewes out of Babylon : he had read Ieremies Prophesies , he knew the time was accomplished ; yet we see what an earnest prayer hee makes there . Christ knew that God heard him in all his desires , that he should have all good from God , being his onely Sonne , yet he prayed whole nights sometimes , and a whole Chapter Ioh. 17. is an excellent prayer of his : so that the assurance of the thing , takes not away prayer to God : nay it stablisheth it , for God so makes good his promises for the time to come , as that hee makes them good this way , hee will be sought to by prayer . And I may know hence that hee will make good his promises for the time to come to me , if I have a spirit of prayer for them : if I pray for perseverance to the end , that God would vouchsafe me grace to live in the Church , and to grow up as a Cedar ; God surely meanes to grant this , because hee hath given me holy , and gracious desires , which he would not have given me , but that hee meanes to give the thing . For this is an encouragement to pray , when I know I shall not loose my labour , I pray , because I have a promise to have it , and I know the promise runnes upon this ; But I will be sought unto of the house of Judah for this , Ezek. 36. For if wee have it , and have not sought it by prayer , for the most part we cannot have a comfortable use of it , unlesse we have things as the fruite of our prayers : though there be not a particular prayer for every particular thing we have of God : yet unlesse it be the fruit of the generall prayer , that wee put up daily , we cannot have comfort in it : if God give it by a generall providence as he fills the bellies of the wicked with good things . But if we will have things for our good in particular , we must receive them as the fruite of our prayers from God , you see here he seekes , and desires that that hee had a promise to have , one thing have I desired of the Lord , and that will I seeke . That I may dwell in the House of the Lord. It was generally propounded before , One thing have I desired , and that will I seeke after , with all my might , and what is that ? the specification of it is this , That I may dwell in the House of the Lord for ever . His desire is , not only to be in Gods house , but to dwell in it , to abide ; and not for a little while , but to dwell , and to dwell all the dayes of my life . The House of God then was the Tabernacle , the Sanctuary , the Temple was not yet built : he desired to be neare the Tabernacle , to dwell in the Sanctuary , the place of Gods worship . In the Tabernacle , which in those times was the House of God , there was the Arke , and the mercy-seate ; types of many glorious things in the new Testament , the Holy of holies , &c. And hee desired to dwell in the Tabernacle , to be neare the Arke , the House of God , why ? because God manifested his presence there , more then in other places . The Arke hath Gods name in diverse places of Scripture ; because God gave his answers in the Arke , in the Propitiatory , or Mercie-seate , they came there to know his meaning , what hee would have ; he gave his answers there . He is said to dwell betweene the Cherubins : there were two Cherubins upon the Mercy-seate , and God is said to dwell betweene the Cherubins : that is , there he was present to give answers to the high Priest , when hee came to aske . David knew this well enough , that God had vouchsafed a more speciall presence in the Tabernacle , then in all the places of the world , and therefore saith he , I desire to dwell in the house of the Lord all the dayes of my life . House , we take for the persons that are in it , and persons that are ordered , or else it is a confusion , and not a house , it is a company of those that are voluntary , they come , not by chance into our house , those that are members of our Society : but there is an order , there is a governour in a house , and some that are under government , and there is a voluntary conjunction , and combination . So the Church is a voluntary company of people that is orderly , some to teach , and some to be instructed , and thereupon it is called a house . And it is called the House of God , because he is present there , as a man delights to be present in his house . It is the place where God will be met withall . As a man will be found in his house , and there hee will have suitors come to him , where hee reveales his secrets ; A man rests , hee lyes , and lodgeth in his house ; where is a man so familiar as in his house ? And what other place hath he such care to protect , and provide for as his house ? And he layes up his treasures , and his jewels in his house : so God layes up all the treasures of grace and comfort in the visible Church . In the Church hee is to be spoken with as a man is in his house ; there hee gives us sweet meetings ; there are mutuall spirituall kisses . Let him kisse me with the kisses of his mouth , Cant. 1. A mans house is his Castle as we say , that hee will protect and provide for . God will be sure to protect , and provide for his Church . Therefore hee calls the Church of God , that is , the Tabernacle ( that was the Church at that time ) the house of God. If wee apply it to our times , that that answers the Tabernacle now , is particular visible Churches under particular Pastors , where the meanes of salvation are set up , particular visible Churches now are Gods Tabernacle . The Church of the Jewes was a Nationall Church : there was but one Church , but one place , and one Tabernacle : but now God hath erected particular Tabernacles , every particular Church & Congregation under one Pastor ▪ their meeting is the Church of God , a severall Church independant . Our Nationall Church , that is , the Church of England : because it is under a government Civill , which is not dependant upon any other forraine Prince , it is a particular Church from other nations . In that God calls the Church his House , it shewes the speciall respect that hee hath to his Church . God though he be present every where , yet he is present in another manner in his Church . As for instance , the soule is present in all the parts of the body : but the soule as farre as it understands , is onely in the braine , as farre as it is the fountaine of life , it is in the heart : it hath offices , and functions in all the parts : but in the speciall function , the rationall function of it , as it discourseth , and reasoneth , it is in the braine : so ( for our apprehension sake ) God is every where : but as hee sanctifies , and poures out his blessings , and opens , and manifests his secrets , so he is in his Church especially . God is every where , but hee is in another way in heaven then in other places , hee is there gloriously : so in earth hee is every where , but he is in another manner in the Church , ( the heaven upon earth ) then in other places , hee is there as in his house to protect them , & provide for them , as his family , and there hee abides by his Ordinances , and takes solace , and delight ; God delights himselfe in his Church , and Children , that attend upon his Ordinances ; where Two or three are met together , I will bee in the middest of them . When Gods people meet together in the Church , God is present among them . So you see in what respect , the Tabernacle then , and particular Churches now ( which answer it ) are called the House of God. Let us learne this for our duty as well as consider our comfort , in that the Church is the House of God , let us carry our selves as wee should , decently in the house of God. Those that are to looke to the house of God , they should purge out all uncleane corners , that God may delight to dwell in his House still , that we give him no cause to depart out of his House . That I may — Dwell in the house of the Lord , &c. The act here is , that I may dwell in the house of the Lord. Hee did not desire to be in it for a day or a little time , to salute it , and so to leave it : but to dwell in the House of the Lord , and to dwell there for ever . You see here that Christians have a constant love to the best things , a constant desire to dwell in the house of God. You may thinke it a strange desire of this holy man to dwell in the House of God : but thinke then of the continuednesse of his desire , it was even to heaven it selfe , he desired to dwell in the House of God for ever . For what end ? I desire to dwell in the House of God , that I may dwell in the love of God , and in the care of God to me in Christ for ever . I doe not desire to dwell in the House of God , as it is a meeting , and there an end : but I desire to dwell in the House of God , that I may dwell in the love and care of God , and not onely dwell in his care and love to me , and his care and esteeme of me , but that I may dwell in my love to him , that I may abide in his love , and faith in him , that I may abide in Christ. It is not onely for a man to abide in the House of God , and goe no further then so , but to abide in the love of God , and in our love , and care , and faith , and dependance upon him , to make God our house to live , and walke , and abide in , to dwell in God , as Saint Iohn saith , not onely in the House of God , but God himselfe . And the upshot of all his Notes, typically marginal, from the original text Notes for div A12168-e290 Hag. 2. 7. Notes for div A12168-e1720 Contents of the former part of the Psalme . 1 Davids comfort . 1 In Gods goodnes to himselfe . 2 Cor. 1. 4. 2 In the destruction of his enemies who are described . 1 By their malice . 2 By their ruine . 2 Davids courage . 3 His care . Division of the Text. Quest. Answ. Difference of things in the world . Quest. Answ. The scope of a good heart in the use of Gods Ordinances . The scope of a good heart , in the use of Gods Ordinances . The Prophet saith , One thing have I desired . 2 In respect of God. 2 In respect of the soule . 3 In respect of grace . Vse To shew the vanlty of wordly men . Thoughts and desires the first issues of the heart . Motion stirred up by desire . Holy desires arise 1 From Christ. 2 Esteeme . 3 Deliberate judging . Observ. The spirit stirres up holy desires , in Gods children . Quest. Answ. Desires are true . 1 By the object . 2 Fervency . 3 Constancie . 4 From Gods Love. 5 Tend to Gods honour . To examine our desires . Simile . Vsing all meanes and remooving all hinderances . Quest. Answ. How to know good desires are strong . Isay 26. 8. Object of Davids desire , God. August . Observ. To turne desires into prayers . To keepe acquaintance with God. Ephes. 4. Note of a good conscience . Davids importunity . Observ. Perseverance , and importunity requisite in prayer . Luke 18. Quest. Answ. Answ. God doth notanswer our desires presently . 1 God loves to heare our prayers . 2 To keepe us humble . 3 To exercise our graces . 4 To praise Gods blessings . 5 To use them better . A spirit of prayer better then particular lessigs . Object , Psal. 23. 5. 6. Answ. Assurance of that we pray for , no hinderance to prayer , Dan. 9. Ioh. 17. Ezech. 36. Specification of Davids desire . To dwell in the House of God. House what . House of God. Cant. 1. Gods respect to his Church . Simile . To carrie our selves decently , in Gods. House , Love of Gods children to good things constant . David desired to dwell , 1 In Gods love to him , 2 In his love to God. 
A12178	----	The Christians portion Wherein is unfolded the unsearchable riches he hath by his interest in Christ. Whom injoying hee possesseth all things else. By R. Sibbs D.D. and preacher to the honorable society of Grayes-Inne, and master of Catherine Hall in Cambridge. Published by T.G. and P.N. Sibbes, Richard, 1577-1635. 1637 Approx. 48 KB of XML-encoded text transcribed from 51 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A12178 STC 22486 ESTC S117304 99852519 99852519 17844 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12178) Transcribed from: (Early English Books Online ; image set 17844) Images scanned from microfilm: (Early English books, 1475-1640 ; 1291:33) The Christians portion Wherein is unfolded the unsearchable riches he hath by his interest in Christ. Whom injoying hee possesseth all things else. By R. Sibbs D.D. and preacher to the honorable society of Grayes-Inne, and master of Catherine Hall in Cambridge. Published by T.G. and P.N. Sibbes, Richard, 1577-1635. Goodwin, Thomas, 1600-1680. Nye, Philip, 1596?-1672. [2], 23, 23-67, [2] p. Printed by John Norton for John Rothvvell, and are to be sold at the Sunne in Pauls Church-yard, London : 1637. T.G. and P.N. = Thomas Goodwin and Philip Nye. With a final imprimatur leaf. Reproduction of the original in the Union Theological Seminary (New York, N.Y.). Library. Some print show-through. Pages 19-20 torn. Beginning to page 26 from Princeton Theological Seminary. Library copy spliced at end. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2003-01 Apex CoVantage Keyed and coded from ProQuest page images 2003-02 John Latta Sampled and proofread 2003-02 John Latta Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion THE CHRISTIANS PORTION : Wherein is unfolded the unsearchable Riches he hath by his interest in Christ. Whom injoying hee possesseth all things else . By R. Sibbs D. D. and Preacher to the Honorable Society of Grayes-Inne , and Master of Catherine Hall in Cambridge . Published by T. G. and P. N. LONDON . Printed by JOHN NORTON for JOHN ROTHVVELL , and are to be sold at the Sunne in Pauls Church-yard , 1637. 1 Cor. 3. 21 , 22 , 23. Ver. Let noe Man glory in Man for all things are yours , whether Paul , or Apollo , or Cephas , or the World , or Life , or Death , or things present , or things to come , all are yours , and you are Christs , and Christ is Gods. THe principall scope of the Apostle in this place , is to cut off faction , and over much dependance upon men , who had crept into the consciences of people , and set up themselves in steed of Christ : As that is the pride of false teachers to set up themselves in the conscience where Christ alone should be . The Apostle to prevent this , saith , let no man glory in man ; doe not glory in your teachers , they are but your servants , and Christs servants , for all things are yours , all the teachers in the World are your servants and Christs . Having set downe this generall , All things are yours , to discourage them from glorying in Man , he parcells that generall into particulars , Paul , or Apollo , or Cephas , or Life , or Death . 1 All persons are yours . 2 All things are yours . 3 All events are yours . Persons . Paul , Apollo , Cephas . Things . The World , or Life , or Death . Events , whatsoever can come for the present or for time to come . All is yours . For the persons . Paul , Apollo , Cephas are yours , therefore Peter is not the head of the Church ; he is named here in the third place , among the rest and after the rest . Whether it bee Paul , or Apollo , or Cephas , he is yours . You know who ground all their Religion on this , Peter is the head of the Church , and they are the successors of Peter but Peter : is the Churches , and therefore cannot be the head and commander . The World is yours . What world is the Churches . 1 The World naturall is the Churches , that is , the frame of Heaven and Earth , all things are made for man , and he is made for GOD. As the wise Philosopher could say , that man is the end of all things in a semi-circle , that is , all things in the World are made for him . He is made for God in whom all things end . As all things come from a point and end there againe , so all things come from God and all end in God. We are Christs , and Christ is Gods , but the World is ours , and wee are Gods , all things in the World are our servants , for they mourne in blacke , as it were , for our miseries , since the fall . And in our restoring againe they shall bee restored , they waite for the day , as it is Rom. 8. 21. For the glorious liberty of the sons of God : they have their happines and misery together with men . But there is another World that is ours , take it in the worst sense , the World of wicked men ; all their plotts and the Prince of the World are the Churches . How is this ? He and all his instruments are under the command of him that turnes all his designes contrary to his owne intention , this is a hell to Satan , and one of the cheife torments he hath , that as his malice is limited by this power , so his power is limited by Gods power , who overshootes him in his owne bow : what ever he designes against the head Christ , and against his members the Church , it is overturned for the good of the Church . In the primitive Church some were given over to Satan , that they might learne not to blaspheme . It s a strange thing that Satan should teach not to blaspheme who is the author of blasphemy . Yet by consequence hee afflicting their bodies , thereupon they came to be wise , and seemed to be moderate and sober , and to be Christianly minded , and not to blaspheme . So the Prince of the World is ours in this , by an overcommanding power , that turnes all to good against his intentions . For there is but one grand Monarch in the World. Every Kingdome is under a higher Kingdome , there is but one to whom all are subject , there is one grand Wheele that turnes all the other , and therefore Satan himselfe is serviceable to Gods end , whether hee will or noe . And then for the World of wicked men , all their designes , though for the present they seeme to bee against the Church , yet they are serviceable to the Church : for wicked men are but the Launderers of the Church ( as it were ) to wash the Church , to purge the church , to doe base services that God intends for the refyning of the Church , and all their hatred is for the good of the Church , for God suffers the World to hate his children . That his children might not love the World : for if the VVorld did not hate his , they would love the World , and it would be a dangerous love . a The Church is a strange corporation ; it is such a corporation as hath the greatest benefit by enemies : The enemies of the Church are the promoters of the greatest good of the Church : the very World is the churches , take it in the worst sense , for the wicked World that lies in mischiefe : but I will not dwell upon that . To goe on . Or Life . The life of others is the Churches . Why doth God continue the life of good Magistrates and good pastors ? For the Church : as Paul saith , It were better for me to bee with Christ , a great deale , yet for your sakes I must continue . I am content to be without the joyes of Heaven a while for your good . And therefore my life is yours , it is at your service , for you I shall continue still . And so the life of good Magistrates , it is for the benefit of the Church ; it were better for them to be in Heaven , the life of all that may be serviceable to the Church , till they have acted their part and served God in their generation , as it is said of David Acts 3. 36. Hee served GOD in his owne Generation : so every Magistrate hath his generation , a time allotted , a generation to stand up in the Church and state , and to serue God in his turne , and then God takes him away . And then the life of every particular christian is theirs , for God suffers them to injoy it so long as life may be a benefit to gather the more assurance of salvation , and to doe their worke that he hath given them to doe here , and when they have done their worke they are gathered to their Fathers : so that life is the Churches . And indeede life is a speciall benefit , Because bythe advantage of life we further our reckonings , a good christian , the longer he lives , the larlarger good accounts hee hath , all his sinnes are wiped away , they shall not be laide to his charge , all his deeds , to a cup of cold water , shall be set on the score , And he shall be rewarded : there is not a sigh , not a teare , but it is regestred : the longer a man liveth , if hee should live Methushelah his days , the richer he should be in good workes , and the more rich he is in good workes , the more he shall have his part and share in glory after , and therefore Life is yours . The longer he lives the happier , the time in which he lives is for his good , and he makes the time happy , and it is happier for himselfe : the more rich he is in good workes , the more rich hee shall be in glory after . These things being so , we should be very thankefull that God yeelds to us this life , for besides an advantage of doing good , It is a preparative to a better . This life is ( as it were ) the seminary of Heaven ; Heaven indeede is the true Paradice of all the Plants of God , but they must have a seminary to be planted-in first , and therefore the Church is called the Kingdome of Heaven , because wee are first planted here . Now this life is an advantage , we are planted here in the Church , to grow a while untill we be taken from your semina ry the Paradice of the Church , to the Paradice in Heaven . So Life is ours for that end . I will not further inlarge the point , it is cleare . Or Death . As life is ours , So death is ours . It is astrange thing that death should be ours , that is a destroying hostile thing to nature , The King of feares as the Scripture calls it a and that terrible of all terribles , as the Philosopher , the last enemy u as Paul saith ; that death should be ours . Death is ours many wayes , you see here it is a peice of our joynture , for these words containe the joynture of the Church . The Church is Christs Spouse , all things are Christs , and therefore all things are the Spouses : and among other particular gifts given to the Church , death is ours . It is a strange thing that death should be given to the Church , and yet so it is , and we shall see this , if we consider how death in the Gospell is turned into another thing , it is a harmelesse thing in the Gospell the sting is pulled out , it hath lost all its venome in Christ. now death is a passage to another World , it is the gate of glory , death nothing but divests us of these rayments that we have here on our bodies , and puts us into garments of glory , it puts off these ragges , and puts us into a better condition , that is all the hurt it doth , it ends all that is ill , and all is determined in death , it is the last evill , and it is the beginning of all that is good , that is everlastingly good , that is spiritually good & eternally good , for by death we are freed , both from the labour of sin which is a labour irkesome to Gods people , by reason of a principle of corruption which they have in them , that accompanyes them till they be in their grave : death is the accomplishment of mortification , in death there is an end of the labour of sinne , and of all other labours whatsoever , for death is a sleepe , and all labours end in sleepe : & as after sleepe the spiritts are refreshed , so after death we shall be more refresht , then we can conceive now : so death is ours , It ends all labours of sinne , and all labours of the body , and it frees us from all contagion of wicked men , and from all greife from wicked men , and it sets us cleare out of Satans reach ; Satan hath nothing todoe with us when we are dead once ; because here the World is the Kingdome of Satan , but when we are gone hence , Satan hath nothing to doe with us ; and that is a great priveledge , so death is ours , it frees us from all that is evill , our death is our birth-daie : indeede we never live till wedie , for what is your life ? alas it is a dying life . Every day we live , a part of our life is taken away , we die every day ▪ a The more we have lived the lesse of our life we have to live , this is but a dying life . There are three degrees of life . The life in ▪ 1. The Mothers Wombe . 2. The World. 3. Heaven . The life in Heaven begins at death ; death is the birth-day of that life . Deaths day is the birth-day of imimmortality . VVhen Christ came to die to purchase life , he came not to die , to purchase a sorry life on earth : but he came to die to purchase immortall glory , that is the life that Christ came to die for , and to purchase . The day of death is the first birth-day of that life ; and for our bodies , they are but refined by death , and fitted as Vessells cast into the fire to be moulded and fashioned to be most glorious Vessells after , so our bodies are fitted by the grave , till body and soule be for ever happy at the day of Resurrection , so that death is ours , and here upon it is that the Wiseman saith , that The day of death is better , then the day of birth , a When we are borne we come into miserie , When we die we goe out of misery : It is better to goe out of miserie then to come into misery . If the day of death be better then the day of birth to a Christian , certainly then death is theirs , and blessed are those that die in the Lord saith the Spirit : u A voyce from Heaven saith so , and therefore write , saith hee , it may be written ; if the Spirit saith it , it is testimony and argument enough ; Blessed are those that die in the Lord , they rest from their labours , and their reward followes them . They rest from all that is evill and their reward followes them ; all that is good , their workes follow them , so that if all evill cease and all good follows , I hope death may well be said to be ours . Death is ours , it is our preferment : why should we be afraid of that , that is a part of our portion ? as the Apostle saith here . Death is yours . I beseech you therefore , let us lay up this against those darke times wherein death will be represented to us as an uglie and grimme thing , it is so to nature indeede , but to faith death is my friend , it is become amyable : indeede there is nothing in the world that doth us so much good as death , for its the best Physitian , it cures all deseases whatsoever of soule & body , it frees us from all . And indeede ( to shut up all this point ) death is the Death of death , it is the destruction of it selfe , forafter death there is noe more death , so it consumes it selfe ; by death , we overcome death . Wee can never die more , wee are freed from all death ; to be afraid of death is to be afraid of life , to be afraid of victory : For we never overcome death , till we die . Lay up these considerations against the time of neede , the diseases of the body , the guilt of sin , the losse of imployment , the stripping of us of all earthly comforts , they will all meete in a cen ter , in a point , at death ; a man had neede to gather the greater comfort against that houre , and can we have a greater comfort then this that now it is become our friend , that it is ours ? now Blessed bee GOD , for Iesus Christ , that hath made in him , even death the bitterest thing of all to bee sweete unto us . Or things present . Whatsoever is present serves us , whatsoever it be ; good or evill , all is yours but the most difficult is in Things to come . For what assurance have we of things to come ? Things to come are ours , whether they be Good , or Evill . For good ; Death is to come , and that is ours ; and for judgement , that is ours , for our Head , our Saviour , and our husband he shall be our judge : And at the Day of judgement , wee shall judge the World , and thenafter judgement , Heaven is ours , immortality is ours , happines is ours , all is ours then . Indeede the best is to come , this is the best part of the portion , for if wee had nothing but what we have in this World , we were of all men most miserable , alas what have we , if things present only are ours ? but things to come also are ours , and the best is behind , that for which CHRIST came into the World , is behinde , that which he injoyes in Heaven is ours , he will take his Spouse where Himselfe is , into his owne House , and he will finish the marriage , which is begun in contract , and then we shall be for ever with the Lord. The things to come are the maine things , that which our Faith layes hold of , that which we raise our selves and comfort our selves by ; are especially things to come , neyther eye hath seene , nor eare hath heard , nor hath ever entred into the hart of man to conceive those things that GOD hath prepared for his children , indeede it s a part of Heaven to know them , and therefore the full knowledge of them is deferred for that time . The very judgement of the wicked and the eternall sentence of them , it is the Churches , why ? It adds a luster to Gods mercy in advancing his owne , as it is Rom. 9. 23. God magnifies his mercy to the Vessells of mercy by this , by punishing a company of Reprobates in whom he hath noe delight , by reason of their sins ; his mercy much appeares by that , even by the eternall sentence and punishment of wicked men . So all serves to set out the glory and excellency of Gods people . St. Paul in Rom. 8. ( that Heavenly discourse of his ) towards the later end of the Chapter saith triumphantly , Nothing shall separate us from Christ , neyther Life , nor Death , nor things present , nor things to come , It s a great comfort that nothing to come can doe us hurt , but this is a degree of comfort higher , that all things to come are ours , so then this Text affords an exuberancy of comfort above that , it is excellent comfort that nothing shall separate , noe not Death it selfe : but this is more , death is ours , and in being so , it shall not onely not separate us from Christ , though it separate soule and body , but joyne us to him , I beseech you take it as a Notion that may heple against the terror of that separation that is a meanes of conjunction , the dolefull separation of soule and body . Two old friends joyne better friends together , the soule and Christ , so things to come are ours , even all things taken in the largest sense , the bitterest of all things , even death it selfe , is ours . There are severall Vses but the grand Vse which the Apostle manely intends , is . That a Christian is as sure of the time to come , as of the time past , or present : we are sure of what we have had , and what we have , but a Christian is in soe firme a condition and state ; that he may be as sure of what is to come , as of what he hath , because God and Christ are not onely Alpha but Omega also . Christ is not only hee was , and is , but is to come , he is Jehova , the same for ever . u And therfore as things past could not hurt us from being elected and called , and things present cannot hurt us , but they are ours , so are things to come , because God and Christ who is the Mediator under GOD hath the command of all things to come , and therefore we may be as sure of things to come as of things present ; what comfort is this to a Christian ; what should become of me if times of trouble and publique calamity should come , or personall to my selfe ? what idle forecasts are these , why things to come ? come what will come , all shall be for the best , all things to come are ours even all things to come are ours whatsoever . The Apostle goes on and wrappes up all ( as it is the manner of inductions ) to save labour ; for it is in vayne in that manner of reasoning that we call inductions , to goe over all particulers , because there is the same reason in all ; as if he should say Paul , and the World , and all things are yours ; what should I say more ? I should but trouble you and my selfe to name particulars All things are yours . But yet we must understand this with some limitts , wee must therefore unloose some knotts , and answer some cases of conscience , first , It may seeme there is no distinction of propertyes , if all be a Christians , and if every Christian may say , all is mine , then what is one mans , is anothers , and there will bee noe proprietie . I answer , undoubtedlie there is a distinction of properties in the things of this life , though all bee ours , because it is spoken of in another sense , all is ours , to helpe us to Heaven ; all is ours in an order to comfort and happinesse , but for propriety , so all things are not ours ; for you know the distinction , some things are common jure naturae by the Law of nature , as the Sunne and ayre , and many such like things , and some jure gentium , by the Law of nations , it is but some things are common jure gentium , but then there are some that by particular municipall Lawes are proper . The distinction is established both by the Law of God , and the Law of man ; Now not to stand long in answering this question , though there be some franticke people that are a little troubled with those things , Anabaptists and the like , we see in Scripture a distinction of estates . Religion takes not away the distinction of Master and Servant , and therefore it takes not away distinction of goods which is lesse . It is a great burden to be a servant , but the Scripture stablisheth the distinction of Master and Servant , and therefore it establisheth distinction of goods . The Scripture stablisheth Bounty and Almes , If there be not a distinction of property where were Almes ? Saloman sayth , the Rich , and Poore meete together , God is the maker of both , Pro. 22 , 2. Vers. He meanes not , as men , but as Poore and Rich. If Riches be of God , then distinction of properties is of God ; for what is Riches but a distinction of properties , if God make Poore , and Rich , then there must bee Poore and Rich. The Poore you have alwayes with you , Mat. 26 , 11. Therefore the meaning is all is yours , that is all , that we possesse , and all that we neede to helpe us , is ours , in that order and carriage of things that may helpe us , to Heaven , And so the want of things is ours , as well as the having of them ; the very things which a Christian wants , are his , not onely the grace of contentment to want but when God takes away those things that are hurtfull for him , that may hinder him in his course to Heaven , that is his ; it is his , a part of his Fortion , not to have things if God see it good ; the want of things is a part of this Law. That which is commonly alleadged to the contrary is that in the Acts 2. 44. All things were common . To which I answer , first , it was partly upon necessity , if all things had not then been common , they had all been taken from them . And then it was , secondly , arbitrary also , was it thine owne ? sayth Peter Acts 5. 4 Thou mightest not have parted with it if thou wouldst , it was arbitrary , though it was common . And then , thirdly , all things were not common , some good men kept their houses , Acts 12. Mary had her House , Acts 12. 12. Vers. And then fourthly , all things were common , but How ? to distribute as they needed , not to catch who would and who can ; but they were so common , as they had a care to distribute to every one that which they needed Another case is this , All is the Churches ; all is good peoples , and therefore if a man bee naught , nothing is his . There is a great point of Popery grounded upon this mistake . For therefore if Kings be naught , say the Jesuited Papists , the Pope may excommunicate Princes in order to spirituall things , he is the Lord and Monarch of all , because they are evill governours , and all is the Churches . But we must know , that politicall government is not founded upon Religion , that if a Prince be not religious he is no King : but it is founded upon nature , so that the Heathen that have noe Religion , yet they may have a Lawfull government , and governors ; because it is not so built upon Religion , but where that is not , yet this may be , and Gods appoyntment to uphold the World , so that let the King be any thing or nothing for Religion , he is a lawfull King. But it s further objected , That they succeede Christ. &c. and he was the Lord of the World , and they are the Vicars of CHRIST , and therefore they may dispossesse and invest whom they will. But you must know Christ as man had no government at all , but Christ as God-man , Mediator , and so hee hath noe successor . That is incommunicable to the creature : CHRIST as man had noe Kingdome at all , for hee sayth my Kingdome is not of this World , and S t Austin sayth well , surely hee was not King that feared he should be a King , for When they came to make him King hee withdrew himselfe and went away , Iohn 6. 15. undoutedly hee was noe temporall King that fled away , because he would be noe King. And now Christ governes ●ll Kings in the Church ; How ? as God mediator , as god-man , not as man , in which respect he hath substitutes ; but not as God-man , so he hath none . They are all vayne impudent allegations , as if all were theyrs , because all is the Churches to dispose , and the Pope takes himselfe virtually to be the whole Church . All are ours , doeth not this hinder bounty ? It is mine and therefore I doe not owe any bounty to others , it is mine owne . Noe , all things that we possesse in this World are ours for the service of the Church , and when Christ calls for any thing that is ours , we must give it : and if we were not lyable to humane Lawes , if we doe not , yet we are lyable to Gods Law ; and Almes , mercy , is Justice in Gods account , for we ought to be mercifull to Christs . And in the Royall Law , the workes of love and Mercy are Justice , and we with hold good from the owners , if we bee not mercifull ; for in Religion the poore that by GODS providence are cast on us to provide for , they have a right , though not in Law to challenge it , yet in Religion : that which we detayne from them is theirs , we with-hold good from the owners , when wee give not : And therefore as Ambrose sayeth very well , if thou hast not nourished one , howsoever in the Law thou art not a murderer , yet before GOD thou art , it is a breach of the Law thou shalt not steale . Not to relieve , the very denyall of comfortable Almes , is stealth in Gods esteeme . And therefore though all be ours , yet it is so ours , as that we must be ready to part with it , when Christ in his members calls for it ; for then it is not ours . Againe here is another question , If all bee ours , we may use a liberty in all things , what and how we list , because all is ours . I answer , the following are good consectaries hence , all is ours , and therefore with thankefullnes we may use any good Creature of God. All is ours , and therefore wee should not bee scrupulous in the creatures , we should not superstitiously single out one creature from another , as if one were holier then another . All is ours , and therefore with a good conscience we may use Gods bounty ; but hereupon we must not take upon us to use things as wee list , because all is ours , there is difference betweene right and the use of that right . And Gods children have right to that which God gives them , but they have not the use of that right at all times , at least it may bee suspended . As for example , in case the Lawes forbid the use of this , or that which wee have a right to , and so in case of scandall a man hath right to eate or not to eate , but if his eating offend his brother , he must suspend the use of his right . 1 Cor. 10. 9. So all things are ours in right , not in the use of that right , for then it is oft-times a scandall to the weake brethren , there is an excellent place for this in the first Epistle to the Corinthians , where he gives directions . Whatsoever is sold in the Shambles that eate asking noe question , that is , freely take all the creatures of God without scruple , for the Earth is the Lords and the fullnes thereof . Psal. 24. 1. GOD out of his bounty spreads a Table for all creatures , for men especially , the eyes of all things looke up unto thee , and thou givest them Meate in due season , Psalme 145. 15 , 16. The Earth is the Lords and the fullnes thereof , make noe scruple therefore : but marke in Verse 28. He restraynes the Vse of that liberty upon the same Text of Scripture Psalme 24. But if any man say this is offered to an Idoll , and take offence , eate not for his sake that shewed it , and for conscience sake , till he be better satisfyed , for the Earth is the Lords and the fullnes thereof . Can the same reasons be for contraries ? Yes , that is for thy selfe , when thou art alone , take all things boldly , God envies not thy liberty , take any refreshment , yet needst thou not to eate to offend thy brother ; GOD having given thee variety of creatures even in abundance , and hath not limited thee , or that creature , so that the same reason answereth both . The Earth is the LORDS and the fullnes thereof , Vse it then alone , and not to the scandall of thy Brother , for the Earth is the Lords and the fullnes thereof , why shouldst thou use this creature as if there were noe more but this ? and therefore in case of scandall and offence , we should suspend our liberty , though all be ours . Againe though all bee ours , yet notwithstanding wee have not a sanctifyed Vse , but by the Word and Prayer , as it is . 1 Tim. 4. 4. Every Creature of GOD is good , &c. his meaning is this , though wee have a right to all things to our comfort , to helpe us to Heaven , to cheere us in our way , to bee , as it were , Chariotts to carry us , yet in the use of that right wee must sanctify all by Prayer ; wee must doe it in fayth that wee may apprehend our right , that wee doe not use them with a scrupulous conscience , and then wee must sanctify it with Prayer , wee must take it with GODS leave , for though wee have a right in the use of it , we must take it at his hand . And for instance . A father gives all to his sonne that hee needs , and promiseth his sonne that hee shall want nothing , but hee will have his Sonne write a Latter before hee have a particular right to any thing , hee will have his Sonne acknowledge his homage : you shall have all , but I will heare from you first , you shall have all but I will reach it to you from my hand : soe GOD deales with his children , they have a right to all , but hee reacheth it to them in the use of the meanes , wee must have a civill right by labour or by conctract , &c. And then wee must have a religious right sanctifyed by Prayer ; we must not pull GODS blessings out of his Hands , for though he gives us a right in the thing , yet in the use of that right , he will have us holy men . If you aske what is the reason that good men oft fall to decay , and have a great many crosses in the World. VVhy surely ( not to enter into Gods Mysteries , what the secret cause of this may be ) one among many is , when they have Gods blessings , they sanctifie them not with Prayer , they pray not for a blessing , they use them not religiously and holily , and they venture upon their right with scandall and offence to others . Well thus we see how all things are ours , with Answers to such Objections as might bee moved , all things are ours , that is , howsoever we have a right to the thing yet we must have also a right in the thing . To make some use of all , and so an end of this Point All things are ours , in regard of right to all things , if it bee for our good , whether Paul , or Apollo , or Cephas ; here wee see then the Rich joynture of a Christian , that all things are his , that is , they are so farre his as shall further his journey to GOD ; for though hee have a Jus , as I sayd before , to allthings , hee shall have in particular nothing conueyed to him , but that , that may helpe him to Heaven , if a man say , why have I not the use of such things , GOD in Wisedome sees that it is not fit to bring him to Heaven . If poverty be good , I shall have it . If disgrace be good , I shall have it . If the order of evill things will helpe me to Heaven , I shall have them . If crosse winds will blow me to Heaven , I shall have them . For I sayd before , the World and the miseries of the World , the persecutions and afflictions all are ours , that is the worst things are commanded to serve for our maine good . And is not this a wonderfull prerogative that a Christian hath ; that turne him to what condition you will , kill him or spare his life , you hurt him nothing eyther wayes ? If you spare his life , life is his , GOD sees his life is good for the Church ; if you kill him , Death is his ; kill him , save him , inrich him , beggar him , his happines is not at your command ; there is a commanding Power to rule all things , for the good of Gods people that is not at the devotion of any creature in the World , eyther divells or men . And therefore let us comfort our selves in this , in regard of the large joynture that wee have , wee have all things to be ours . And therefore when a Christian comes to bee religious , to be a true Christian indeede , a Member of CHRIST , what doth he loose , he looseth nothing , all things are his , because Christ is his . But to goe on , in the second Branch sayth he . You are Christs . There is the Tenure we hold all things by , because wee are Christs , whatsoever the tenure in capite bee amongst men ( which you are better acquainted with then my selfe ) I know not , I am sure it is the best tenure in Religion . All is ours , because wee are Christs , we hold all in that tenure , if wee be not Christs , nothing is ours comfortably , we are Christs and therefore all is ours . Those that are not Christs are not the things theirs that they have , because they are not Christs ? have not wicked men title to what they have ? I answer they have , and it is rigour in some , that say wicked men are usurpers of that they have , they have a Title , both a civill Title , and a Title before God. God gave Nebuchadonessar Tirus as a reward , and God gives wicked men a Title of that they have , and they shall never bee called to account at the day of judgement for possessing of what they had , but for abusing that possession , and therefore properly they are not usurpers in regard of possession , but they shall render an account of the abuse of that bounty . It is in this , as it is in the Kings carriage to a Traitor : when a King gives a Traitor his life , he gives him meate and drinke that may maintayne his life by the same right that hee gives him his life ; GOD will have wicked men to live so long , to doe so much service to the Church ; for all are not extremely wicked that are not CHRISTS Members , that goe to Hell , but there are many of excellent parts , and indowments that God hath appointed to doe him great service , though they have an evill eye , and intend not his service , but to raise themselves in the World , yet GOD intends their service for much purpose , and he gives them incouragement in the World , as hee will not be behind with the worst men , If they doe him service , they shall have their reward in that kinde , Psalme 62. 12. If it be in policy of state , they shall have it in that , and they shall have commendations and applause of men ; if they looke for that : and if he give them not Heaven , they can not complayne , for they cared not for that , they did it not with an eye for that ; now if God use the labour , and the industry , and the parts , and indowments of wicked men for excellent purposes , he will give them their reward for outward thinges , Verily you have your reward , sayth Christ , Math. 6. 2. when he gives them life he gives them outward liberties , and therefore they are noe usurpers in that regard , yet those have not so full a Title as a Christian hath , to that they have . Now to come more directly to the Second Branch and to shew ; how wee are Christs . I have unfolded that Poynt upon another Text , and therefore I will but touch it here , because there bee divers here that did not heare the unfolding of that Text. My beloved is mine and I am his , Can. 6. 3. Not to speake of creation , he made all things , but we are Christs by his redemption and purchase , he purchased his Church with his owne blood , Acts 20. 28. And secondly , wee are Christs by spirituall marriage , for we are his , and Christ is ours , in all sweete relations he is ours , he hath purchased us to be his in all the sweete termes of relation , name what you will , we are Christs ; we are his subjects , as he is a King ; we are his servants , as he is a Lord , we are his Schollers , as he is a Prophet ; we are his Spouse , as he is a husband ; we are Members , as he is an Head ; you cannot name any degree of subjection , if it be a sweete subjection and subordination , but we are that to Christ , and Christ is that to us , so that Christ is ours , and we are Christs in all the sweete relations that can be , we are his Members , we are his Spouse , we are his Children , for he is the everlasting Father Isa. 9. 6. He is all that can be to us , and we are all that can be to him that is lovely and good , we are Christs , and therefore all things are ours , because we are Christs , so that we see from this , that Christ comes in betweene GOD and us . GOD is a pure and holy GOD , A consuming fire , and we as chaffe and dust , and therefore CHRIST comes betweene , you are Christs . Why ? Because God is a consuming fire of himselfe , there must be a Mediator , to come betweene , who is a friend to both sides , to us as man , to him as GOD , So must bee a meanes of conveying all things from GOD ; all things come originally from the Fountaine of all , God , they are Gods , and in God you know the three Persons meete in one nature , in GOD the Father , Sonne , and holy Ghost , I but the holy GOD in three Persons doth not convey immediately good things to us , but by the mediation of Christ , Mediator . All things are ours , and therefore we are Christs , and Christ is Gods ; for GOD would have it thus since the fall , that having lost all wee should recover all againe by the second Adam , that should bee a publike person ; a Mediatour betweene Him and Vs , and so through CHRIST wee should have accesse , and entrance to the Father by Him , and that by Him we should have boldnes , and that God againe downe-ward might doe all things with due satisfaction to his justice , because we are as stuble , and God a consuming fire , were not Christ in the middle what entercourse could there be betweene the Lord and us ? noe other than betweene the fire , and the stuble , Majesty on his side , and Misery and sinne on ours , there must be a Mediator , to bring these two contraries together . And therefore all is ours , because we are Christs , and Christ is Gods ; so all comes downeward through Christ , from God to us , God doth all in Christ to us , he chooseth us in Christ and sanctifyes us in Christ , he bestowes all spirituall blessings on us in Christ , as Members of Christ , he conveyes all through Christ. To Christ first , he hath put fullnes in him , and of his fulnesse we receive grace for grace , for Christ is compleat , and in him we are compleat . Now all things come downeward from GOD through Christ , so from us to God upward , all is ours , and we are Christs , and Christ is Gods , and therefore we have noe entercourse with that great God , who is a consuming fire , if we be to deale with him in himselfe , but through Christ , and therefore we aske all in Christs name . Whatsoever you aske the Father in my Name , &c. Joh. 14. 13 , 14. and doe all in the Name of Christ. Col. 3. 17. For it were presumptious arrogance and fruitlesse , if we should goe to God in our owne name ; but we goe in the name of Christ , considering that he is the midle that knitts God and us together , and therefore Lord we come not to thee in our owne name , and in our owne worth , and in our owne desert , which is none at all , we come to thee in the merits of Christ , in the mediation of Christ , in that love thou bearest him , and that , for his sake , thou bearest to us , that are his Members , that is the way of entercourse betweene God and us , not to thinke of God absolutely out of Christ , that is a terrible thought , nothing more terrible than to thinke of God out of the Mediatour , but to thinke of God in Christ nothing more sweete , for now the nature of GOD is lovely comming to us in Christ , and the majesty and justice of God are lovely comming to us from Christ. As the waters of the Sea , though they be salt of themselves , when they are strayned through the Earth are sweete in the rivers , so though the justice of God be a terrible thing , yet when it comes through Christ to be satisfyed , it is sweete , for Lord thou wilt not punish the same sin twice , and the Majesty and greatnes of God is comfortable , whatsoever is Gods is ours , because Christ is ours , God in his greatnes , in his justice , in his power , all things being derived and passing through Christ are sweete , and comfortable to us : and therefore from excellent Wisedome , the Apostle inserts the Mediator betweene All things are yours , and you are Christs , and Christs is Gods. FINIS . Imprimatur Tho. Wykes R. P. Epis. Londi . Capell . Domest . Notes, typically marginal, from the original text Notes for div A12178-e190 The Apostles scope in these words ▪ The division of the Text. An inferencefrom the first particular . 2 Particular . The naturall world is the Churches . Rom. 8. 21. The world of wicked men is also the Churches . And therein first the good of this world 1 Tim. 1. 20 2 All wicked men . Simile . Iames 4 4. a A consectary from the former particulars 3 Particular . 3 Particulars how Life is the Churches . 1 The life of Ministers . Philip. 1. 23 , & 24. 2 The life of Magistrats . 3 The life of every particular Christian. The benefit of longer life Vse of this particular . Thankfullnes for life . 4 Particular how death is the Churches . a Ioh. 15. 26. u 1 Cor. 15 , 26. 1. Death by the Gospell is ●ours , a Snake without a sting . 2. It s the passage ●●●n all ●ill to all good . 3 Death is the beginning of eternall life . a 1 Cor. 15. 31. 3 Degrees of life . a Eccle. 7. 1. u Revel . 14. Vse . Rom 6. 1 Cor. 15. 54. 5 Particulars how things to come are ours . 1 All good things . 1 Cor. 62. 1 Cor. 2. 9. 2 All evill Rom. 9. 23. Rom. 8. 38. 38. A Christian sure of the future . Rev. 1. 8. u Heb. 13 ● . Limitations and resolutions of some cases and questions . 1. Concerning propriety . Ob. Ans. How all is ours , and not ours . Read Iud 11. from . 12 , vers . to 20. Ans. 1. 2. 3. 4. The 2. case concerning the right of evill men . Ob. In ordine ad spiritualia . Ans. Ob. Ans. 3. cas . Ans. 4 Case . Ans. 1 Cor. 10 25. Qu. Ans. Simi . Qu. Ans. Vse . The largnesse of the Churches Ioynture . Singular consolation For all true Christians Qu. Ans. Ezek. 29 18 19. How wee are Christs . Cant. 6. 3. 1. By his Redemption . 2. By marriage in al sweete relations . Christ is our Mediator , and Why. All good comes to us from God through Christ. All must be returned to God through Christ. 
A12170	----	The brides longing for her bride-groomes second comming A sermon preached at the funerall of the right worshipfull, Sir Thomas Crevv, knight, sergeant at law to his maiestie. By the late learned and reverend divine, Rich. Sibs. Sibbes, Richard, 1577-1635. 1638 Approx. 99 KB of XML-encoded text transcribed from 81 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A12170 STC 22478B ESTC S113744 99848974 99848974 14099 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12170) Transcribed from: (Early English Books Online ; image set 14099) Images scanned from microfilm: (Early English books, 1475-1640 ; 1464:08) The brides longing for her bride-groomes second comming A sermon preached at the funerall of the right worshipfull, Sir Thomas Crevv, knight, sergeant at law to his maiestie. By the late learned and reverend divine, Rich. Sibs. Sibbes, Richard, 1577-1635. Hughes, George, 1603-1667, attributed name. [22], 138 p. Printed by E. P[urslow] for E. Langham, in Bambury, London : 1638. Epistle signed: G.H., i.e. George Hughes?. Signatures: A-F¹² G (-A1, blank?). Printer's name from STC. Reproduction of the original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Sermons, English -- 17th century. 2002-11 TCP Assigned for keying and markup 2003-01 Apex CoVantage Keyed and coded from ProQuest page images 2003-02 Judith Siefring Sampled and proofread 2003-02 Judith Siefring Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion THE BRIDES Longing for her BRIDE-GROOMES second comming . A Sermon preached at the funerall of the right Worshipfull , Sir THOMAS CREVV , Knight , Sergeant at Law to his MAIESTIE . By The late learned and reverend Divine ' RICH. SIBS . REV. 22. 17. The Spirit and the Bride say , Come , and let him that heareth , say , come . LONDON : Printed by E. P. for E. Langham , in Bambury . 1638. To the Reader . Loving Readers : LOe here the verifying of that ancient adage , quod differtur , non aufertur , for long look't for comes at last . That which before a Solemne and sad assembly , was publikely preached and committed to the eares of some , is now printed and committed to the eyes of all that have a minde to reade it ; which thing hath with a long and longing desire bin wished and waited for by sundry . This Funeral sermon bespake your receiving and respecting of it in a double consideration , each of which , in my opinion , hath an important , rare , and singular ponderation . Behold , first the Man ; secondly , the matter . The Man by whom , and the man for whom , it was made : the one that worthy Divine , Dr Sibs , who in his life time intended and approoved it for the presse , as it now comes forth ; the other that Worshipful Serjeant , Sir Thomas Crew , men of more then ordinary worth and goodnesse ; whom to name is enough , to those that knew them : for if I should enter into a particular discourse , and discovery of their deserved worth , I feare I should more dishonour my undertakings , and wrong your expectation , then in any proportion answer the excellency of two such worthy Theames . Secondly , for the matter , as the occasion & mens expectations were extraordinary , so shal you finde his preparation ; Read , & then judge . It sweetly , and to the life sets forth the duty , desire , and disposition of the Church , & Spouse of Christ , Ecchoing a faithful and prayerful Amen , to all the truths of God , especially to the precious promises , and chiefly to that promise of promises , Christs second comming ; which in cold bloud , undauntedly to desire , is an unfallible marke of a true and through cōvert : which that we may doe , wee must make sure our espousall to Christ here , and get to be clad with the wedding garment of faith , and repentance , teaching us to ponder & pray much , and then admirable shall be our confident standing before God ; our rich hope , our quietnesse and hearts ease , our joy , as if wee had one foot in heaven already . Wee shall bee able with S. Paul , to cast downe our gantlet , and bid defiance to Divels , to men , to height , to depth , to things present , and things to come . If all the hearts in the world were one Heart , it could not comprehend those rich blessings , wherewith true Christians are richly indowed , and those spirituall ioyes and comforts which shall rain upon them in sweet showers from heaven : rich they are in hand , but richer in hope : rich in possession , but richer in reversion . For what ravishing Ioy , what inexplicable sweetnesse shal then everlasting possesse our soules ? when as wee who have bin a long time contracted to our Lord & husband , shall see that blessed time come , when we shall have that glorious marriage between him and us , really and Royally solemnized , in the presence of God , and his holy Angels , and shall have the fruition of him and all his happinesse , and enioy such heavenly fellowship , familiarity & acquaintance with him , transcendantly above all the sweetest relations here below , I say with him who is The Prince of Peace , the King of glory , yea the very glory of Heaven and Earth , the expresse image of his Fathers person , in whom those things which are invisible are seene , the brightnesse of everlasting light , the undefiled mirrour of the Maiesty of God ; and the desire of all Nations . Blessed are they which are called to the marriage supper of the Lamb , Rev. 19. 9 Wherunto that you may be admitted as a welcome guest , you must both know and practice , what in this Treatise is contained . To conclude , I am bold therefore in the cause of Gods honour , and your salvation , to intreat you ( as ever you would have interest in Christs blood and bles sednesse , sufferings and satisfactions ; as you meane to have any Fellowship or communion in Heaven , with the Blessed Saints and Angels ; as you intend to have any part in that Kingdome , which the Lord Iesus hath purchased with his owne bloud ) that you would up , and bee doing , that which the wife of the Lambe is said to have done ; Rev. 19. 7. make your s●lves ready , which if you doe , his speedy accesse , shall bring to you speeding successe : which that you may doe , you shall not want his constant , and instant prayers , who is Your christian and cordiall wel-wisher , G. H. The CONTENTS . THe Churches happines consummate in Heaven . page 2 Of the word Amen . p. 9 Doct. 1. The hearts of Gods Children are plyable to all divine truths ; more to the promises , above all , to the promises of Christs second comming . p. 12 Rea. 1. There is a sutablenesse betweene a sanctified heart , and sanctified Truths . p. ibid. Rea. 2. There is a spirituall taste infused to relish those truths . 13 Rea. 3. The Churches will is not her owne , but Christs . 14 Rea. 4. There is a spirituall contract betweene Christ and the soule . ibid. Rea. 5. It is a seale of effectuall calling 15 What effectuall calling is 16 Use 1. If wee find an unpliablenesse on our part , to begge the performance of the Covenant of grace . 17 Motives to give our Amen . Mot. 1. God honours us in having our consent . 19 Mot. 2. Wee honour God in sealing to his truth . 20 Use 2. A reproofe of 2. sorts . 1. Those which have no Amen for God. 21 2. Those which have a false Amen . 23 The desires of the Spirit , the true Characters of a Christian. 28 Desires resembled to a Streame , in sundry particulars . 1. They come from a good Spring . 29 2. They carry all before them . 30 3. They swell by opposition . ibid. 4. They are restlesse till they are emptied . ibid. 5. They increase in running . 31 6. They rest in their proper place . 32 7. They constantly send up vapours . 33 5. Observations making way to the main point . 1. There will be a second coming of Christ , more glorious then the former . 34 2. A Christian that hath true Faith in the times to come , will have answerable desires and prayers . ibid. 3. Agracious heart turnes promises into desires and prayers . 38 4. The more assured one is of any thing , the more effectuall it makes him pray . 40 5. Gods promises have graduall performances . 43 The sixt and maine point . 6 It is the duty and disposition of a gracious heart to desire the glorious comming of Christ ; and all his other commings , in way and order to this , as they make way for his last comming . 48 Rea. 1. The Church is in want till then . 49 Rea. 2. Our life is hid with Christ in God. ibid Rea 3. Christ is in some sort imperfect till then . 50 Rea. 4. Where the treasure is , there will the heart be . 51 Rea. 5. The members are carried to union with the head . 52 Rea. 6. By comparing it with glory here in sundry particulars . 56 Rea. 7. From the state of the Church at the best in this World , in regard of troubles without , 64. and corruptions within . 68 Tryalls of our desires for the second comming of Christ. Tryall 1. By seeing what benefit we have by the first comming of Christ. 70 Tryall 2. By our preparing for it . 73 Tryall 3. Whether our hearts be the Kingdome of Christ now . 74 Tryall 4. By our holy exercises . 77 Directions inabling us to utter this desire and prayer . Direct . 1. 1. Labour to be reconciled to God. 81 2. Labour to grow in the new Creature . 83 3. Be sure to do what you doe throughly and quickly . 85 4. Take all advantages to helpe this desire , and prayer , from crosses and Satan . 92 Two objections answered . 1. Object . I find I am not so desirous of the comming of Christ as I ought . 9● 2. Object . But I desire to live still . 97 A pressing exhortation , to long for the second comming of Christ , and from thence also to quicken our selves in our Christian work . 98 A conclusion , Upon the particular occasion . 111 THE BRIDEGROOMES PROMISE : And , The BRIDES Prayer . REVEL . 22. 20. Hee which testifieth these things , saith , Surely , I come quickly ; Amen , Even so come Lord Iesus . AS the Church of God , being the weakest and the most shiftlesse part of mankind , is never without trouble in this world ; so God would never have it to be without comfort . And therefore , God reveales unto Christ in this Booke , and Christ unto the Angel , and the Angel unto Iohn , things to come , from the Ascension of Christ unto his second comming ; that so , in all conditions of the Church , the Church might have recourse unto this Booke , to see what the issue of all would be . This is their comfort , that howsoever things may be carryed in this world in a seeming confusion , in a cloud , and in a Mysterie ; yet in conclusion , all shall end well on the Churches side : their trouble , shall end in Peace ; their abasement , in Glory ; and their conflict , in a Crowne . This we may see here verified . This Revelation doth end in the description of the glorious condition of the Church . In the two last Chapters ( as I take it ) the Evangelist Saint Iohn sets downe the glorious estate of the Church of God , even in this world ; yet so , as it shall end and be consummate in perfect glory , in the world to come . For , the soule of a Christian , like Noahs Dove , cannot rest in any glory here , till it returne to the Arke , till it come to the enjoyment of perfect glory , and have blissefull communion with Christ for ever and ever in Heaven . And therefore , Christ doth terminate and end the sweetnesse of his Promises , in Heaven , and at his last comming ; and the Church likewise stretcheth and rayseth up her desires to that . Howsoever there shall be glorious times and things here ; yet these are but as the first fruits to the whole Harvest , and as a drop unto the Ocean . Therefore , when you reade of a glorious estate of the Church to be here upon Earth , your mindes must have recourse to the upshot and consummation of all , in Heaven ; Ierusalem , which is from above , must lead us to Ierusalem which is above . Now , because that mans unbeleeving heart is too prone to thinke , that these things are too good to be true , and too great to be performed , seeing such an immeasurable disproportion betweene his owne unworthinesse , and the excellencie of the things promised ; hereupon the mercie of our blessed Saviour is such , that he confirmes this his second glorious comming , by all kind of Witnesses that may be : Here is the Angel , Verse 6. Christ himselfe , Verse 7. The Spouse , and the Spirit in the Spouse , Verse 17. And Christ himselfe againe in the words before the Text ; Behold , I come quickly : then you have the Spouses answer ; Amen , even so come Lord Iesus . Beloved , Faith is a supernaturall thing : it hath no friend within us ; it hath no helpe , no cause in the world , except God himselfe : therefore , it hath need of all confirmation . God knowes us , and our needs , better then we doe our selves ; and you see , he useth confirmation , to helpe our unbeleefe . And besides the Witnesses , the thing it selfe is repeated againe and againe three or foure times in this Chapter , Vers. 7 , 12 , 20. Behold , I come quickly ; And , behold , I come quickly ; and , Surely , I come quickly . By every repetition , Christ seekes to gaine upon our mis-giving soules . Behold , I come . Now because our spirit is exceeding short , and we are readie to crie out , as it is in the fixt of this Booke ; How long , Lord , holy and true ? How long ? Why he answers ; Behold , I come quickly . You shall also finde in the Prophesies of the Old Testament , the same Promises delivered and repeated againe and againe , because of our unbeleefe ; which ariseth from an inward guilt , that cleaves to our Consciences ; because we are subject to failings , and are not so strict as we should be . But such are the yerning bowels of our blessed Saviour , that it grieves him to see his tender Church afflicted and troubled in mind : therefore he helpes all that he can . Observe then , I beseech you , in the words the sweet entercourse that is betweene Christ , and his Spouse : Christ promiseth againe and againe , Behold , I come quickly ; and the Church saith , Come : Amen ; Even so , come Lord Iesus . There is no entercourse in the world so sweet , as is that betweene Christ , and his Church . But wee will come unto the wordes themselves ; Amen , Even so , come Lord Iesus . In these wordes , you have , first , the assent of the Church ; secondly , the consent : her assent , to the Truth ; her consent , to the goodnesse of the Truth . Amen ; It is so : Nay , Amen ; It shall be so : Nay , Amen ; Be it so ; or , Let it be so : There is a wishing included in it ; All these are wrought by the Spirit : The Spirit convinceth us both of the Truth , and of the goodnesse of the Truth . And besides that , in the next wordes , the same Spirit stirres up a desire , and prayer ; Even so , come Lord Iesus . Holy desires , are turned into fervent prayers . Amen is a short word , but marvelously pregnant ; full of sense , full of spirit . It is a word that seales all the Truths of God , that seales every particular Promise of God. And it is never likely to arise in the soule , unlesse there be first an Almightie power from Heaven , to seize on the powers of the soule , to subdue them , and make it say , Amen . There is such an inward rising of the heart , and an innate rebellion against the blessed Truth of God , that unlesse God by his strong Arme bring the heart downe , it never will nor can say , Amen . But now the heart will not be pent in , or restrayned ; the Spirit is an enlarging thing : and therefore , besides Amen , ( though Amen includes that which followes ) the Spirit breaks forth , and saith ; Amen , Even so come Lord Iesus . A little of Amen . Christ is said , in the beginning of this Booke , to be Amen , the true and faithfull Witnesse , Revel . 3. 14. And all the Promises are said , in Christ Iesus , to be Yea , and Amen , 2 Cor. 1. 20. that is , they are made for his sake , and performed for his sake : They are made in him , and for him ; and they are performed in him , and for him . And when AMEN , that is , Christ himselfe , shall say his Amen to any thing ; is it so much for us , to give our Amen ? The point I meane to rayse out of this word Amen , is this : That the hearts of the Children of God are plyable to Divine Truths , to yeeld to the whole Word of God , especially to the good Word of God , viz. the Promises ; and of all Promises , to the Promise of Promises , the second comming of Christ. They say Amen to that ; and that , for these Reasons . Because there is a sutablenesse of disposition , and a kind of connaturalnesse betweene a sanctified heart and sanctified Truths , betweene an holy heart and holy things : insomuch , that if an holy Truth , never heard of before , be heard by an holy heart , it will yeeld present assent ; for his heart is subdued so , that he hath an Amen for it presently . There is a sweet relish in all Divine Truths , and sutable to the sweetnesse in them ; there is a spirituall taste , which the Spirit of God puts into the soule of his children . Though there be never so much sweetnesse in things , if there be not a sutable taste , there is no relish in them . Therefore , the Spirit of God in his children works a taste of the sweetnesse that is in the Word of God. And that is a maine ground why they say Amen , especially to comfortable Truths . Againe , when the soule is once contracted unto God , it hath no will of its owne , but it yeelds up his will to Gods will. The Spouse hath no will of her owne , but her Husbands will is her will. So , if Christ say , Amen , I come quickly ; the Spouse of Christ saith Amen too . God deales with his children likewise by way of a covenant , and a contract . And above all other covenants , the covenant of a contract , is the sweetest covenant . Now in it , there must be a consent on our part : and therefore it is , that the Spirit alwayes stirres up an Amen on our parts too . When he saith , Amen , it shall be so ; then the soule saith , Amen , Lord , let it be so . As in civill Marriage , there is a contract ; so here , in the spirituall : and seeing there is a contract , there is also an assent to the second comming of Christ ; the contracted Spouse must needes say Amen , to the Marriage-day . Lastly , the Spirit of God in the hearts of his children stirres up in them this Amen , as a seale of their effectuall calling . If you should aske me , what effectuall calling is ; I answer , It is nothing else but the hearts Eccho , and answer to Gods speech . God calls , and we answer . This is by S. Peter called , The answer of a good Conscience . There must be in the soule the answer of a good Conscience , to all Divine Truths . Doest thou beleeve ? I doe beleeve . Doest thou repent ? I doe repent . Seeke ye my face . Thy face , Lord , will I seeke . Returne ye back-sliding children , and I will heale your back-slidings . Behold , we come unto thee ; for thou art the Lord our God. Unlesse there be thus the answer of a good Conscience , there is no effectuall calling . Our calling is then effectuall , when the Spirit stirres up in the heart an answer unto it . Therefore you see , there must needes be an Amen wrought in the hearts of the children of God. Beloved , if this be so , I beseech you , let us begge of God , if we finde any stubbornnesse or renitencie in our soules to Divine Truths , the performance of the covenant of grace . Lord , thou hast promised fleshy and sensible hearts , tender and yeelding affections ; oh , now grant them , and worke them . For , beloved , this you must know ; howsoever God deales with us by way of covenant , yet when he comes to performe the covenant , hee workes in a manner our part and his owne too . In effect , hee makes a Testament , and not a covenant . In a Testament we bequeath , we doe not covenant and condition . So , that though God deales with his people by way of covenant , ( as , if you repent , if you beleeve , if you obey ) yet he gives by way of Testament the grace that he bestowes . Therefore begge of God , that as he requires this condition , that wee should assent and be plyable unto his Word ; so that he would make his covenant a Testament and a Will ; I meane , that he would effectually worke it , and make us to doe it . This should be our desire of God. And so much the rather ; first , because God honours us by it , in having our consent . Is not this a great honour to us , that he will not performe things without our consent ? For indeed , hee will not accomplish the worke of our everlasting salvation , without it . But then , if we set our Seales to Gods Seale , and we consent once , we even binde God himselfe : when he seales to us , and we to him , we binde God Almightie ; and by that power of Faith , subdue Hell , and all our opposite enemies . When we seale to the Truth of God , and cry Amen , it is a word that fills Heaven and Earth ; there is not a joyfuller word in the world , then when whole Congregations can say and shout Amen . When God sayes Amen in Heaven , if we presently can say Amen to his Truth upon Earth , he will say Amen to our Salvation . Thus God honours us by it , when hee comes for our consent : Wee honour God againe , by our sealing to his Truth . Faith is that , which seales to Gods Truth ; and Amen , is the very voyce of Faith. It is a pittifull thing , but common in the world , that GOD should have no more credit with us . Poore distressed Soules will say Amen to the Lyes of their owne hearts ; and presumptuous persons will say Amen to a Lyar , to a Murtherer , to an Enemie , to Satan : but God hath so little credit with us , that if hee command , wee will not say Amen ; if hee pro mise , wee have no Amen for him ; if hee threaten , wee blesse our selves , saying , Wee shall doe well enough ; Wee shall have peace , though wee walke after the imagination of our owne hearts , adding drunkennesse unto thirst . When the Spirit of God sayth , Hee will stirre up a fire in his anger , and his wrath shall burne unto the lowest Hell , against all such as goe on in their sinfull courses ; yet they will flatter themselves . Well ( beloved ) wee may shake off Gods Word in the Ministerie , as prophane persons doe ; but , when God comes in the execution of his Threatnings , then his wrath shall burne to Hell , and not be quenched . Who can avoid or abide that dreadfull Sentence ; Goe ye cursed into everlasting fire , prepared for the Devill and his Angels ? Gods words are not as Winde : Indeed , they are such a Winde , as will blow downe all impenitent sinners to Hell. Wee must have a Legall Amen to the Threatnings of God , as well as an Evangelicall Amen to the sweet Promises . S. Iohn here , by the Spirit of God saith Amen to the Promises of the time to come ; to wit , for the confusion of Antichrist , for the conversion of the Iewes , and for the glorious times to come , though he sees no evidence thereof , for the present ; and so must we to all Divine Truths . But wee have another kind and companie of men that must be taxed , that have indeed an Amen , and a Seale , but it is to a blank : They are presumptuous persons , and such ( which is worse ) as will have God to say Amen to their courses . They will be naught , and sinfull , and then studie and strive to bring Gods Word to stand bent to their bow ; and so in their lying conceit , make God say Amen to their Lusts. They account it not sufficient to have their will , but they will have God to be of their mind too ; and they will alwayes get some daubers , that shall say , Goe on , and prosper . An Ahab will alwayes have his false Prophets . What a wicked thing is this , that wee should make an Idoll of God , and transforme him into the likenesse of Satan , his Enemie ? To make him like that , which he hates most ? We will continue in our sinfull courses , and make as though we had the Word of God for us ; and , oh , we have the judgement of such , and such : and thus boulster up our selves , by building upon such sandie foundations . When wee should bring up our soules , and resigne them to God , and his Spirit ; wee will bring God downe to our bent , and make him to say this and that , agreeable to our carnall reason and corrupt affections . But I must not enlarge my selfe in this . In a word therefore , to conclude this point : As there is a sweet harmonie in Gods Truth , so let there be a harmonie in our hearts thereunto . Gods Truth alwayes agrees with it selfe ; oh , let our hearts agree with it . When we heare a Threatning , a Precept , or a Promise , oh , let us say Amen . It is the sweetest harmonie in the world , when we can bring our hearts to close with God and his Word , with his Spirit and Truth , when we can be delivered into that forme of Doctrine , which is delivered unto us . But now I goe on : Even so come Lord Iesus . Wee come from the assent unto the consent ; yeelding unto that which Christ said , as true and good . We come unto the desire and prayer of the Church ; Even so come Lord Iesus . Amen is an Hebrew word ; and it is still retained , to shew the consent of the Christian Church with the Iewish , both with that which was before , and with that which shall be afterward . And it is expressed and opened here , by a word following ; Yea , or , Even so , come Lord Iesus . You see the Church desires , and out of her desire prayes , Come Lord Iesus . Now this desire of the Church , shewes the gracious disposition of the Church . These desires , are the breathings and motions of the Spirit in the soule , tending to further union . Even as motion tends to rest , so desires tend to the uniting unto the thing desired . The Churches desires here , are the immediate issue of the soule , and therefore undissembled ; and they shew the true character of a Christian soule . We may dissemble words and actions , but we cannot dissemble our desires and affections : we may paint fire , but we cannot paint heat . Therefore , God judgeth us more by our desires and affections , then by our words and actions . Now you may know , that our desires are holy and good , if so be that they be heavenly ; for , then it is a signe that they come downe from Heaven : even as a Spring will arise and ascend as high as the Spring Head , whence it comes . If our desires rise to Heaven ( as the Churches here doe ) then it is a signe they come downe from Heaven . Our desires are as a streame ; which I will shew you , by prosecuting that metaphor , and allusion , in sundry particulars . A good Streame hath a good Spring ; so must our desires . The Spring of the Churches desires here , is Love ; shee loves Christ , and therefore desires him to come quickly . A Streame , you know , carryes all before it ; so our desires are an holy Streame , issuing from a good Spring , and carrying all before them . They are efficacious ; not a meere velleitie , as they say , a bare wishing and woulding . A Streame , if it be stopped , will swell till it breake downe all opposition , and carry all before it ; so let a good desire be stopt , and it will swell more and more , and grow bigger and bigger , till it makes way for it selfe . A Streame is restlesse , and incessant , till it meet with the Ocean , and emptie it selfe into the Sea ; so , true and holy desires be restlesse , and alwayes in motion . They are not like a standing Poole , that rests ; but they are in motion still , till they have emptied themselves into the boundlesse and bottomelesse Ocean of endlesse pleasure . As true Streames that arise from a Fountaine , doe waxe bigger and bigger , the neerer they come to the Ocean , because other Rivers joyne with them , and so they take advantage and augmentation by other streames that run into them : so , if our desires be true , they are growing desires ; they encrease bigger and bigger still , till they come to Heaven . At length , we see the Streames emptie themselves into the Sea ; they are swallowed up there , where they have a more constant being , then in themselves , namely , of the Ocean , the true element and proper place of all waters : and so our desires , if they be holy , as they are restlesse and growing , so at last they emptie themselves into Christ , and joynes with God and happinesse for the time to come : for , there is a greater happinesse for the soules of men , in God , in Christ , and in Heaven , then there is in themselves ; and there they are swallowed up . Lastly , we may trie our desires by this . Vapours in a low place , doe shew that there is a Spring there : you know , that the Springs are there , where there are most Vapours constantly ; so , where there be breathings of the soule upward ( as there is here of the Church ) surely , there is a Spring of Love , that yeelds these Vapours , and whence these desires flow . But I come more particularly unto this particular desire of the Church , Come Lord Iesus . I shall make way by some propositions which I shall praemise , before I come to the maine thing which I shall stand upon at this time . First , we must take it for granted ; That there will be a second glorious comming of Christ , that will be farre more glorious then the former . The best times and things are to come for Christians , every way ; every day they rise , they are neerer to their happinesse . Againe , we must know this ; That a Christian , if he hath true Faith in the times to come , he will have answerable desires , and correspondent prayers . For ( beloved ) there is alwayes an harmonie betweene the heart and the braine , betweene the understanding , and the will and affections : What we assent to as true , and consent to as good , that we shall both desire and pray for . Therefore , if you know there will be a glorious comming of Christ , and if you assent to it , that the best times are yet to come , surely , there will be this prayer too . There is alway a sweet agreement and harmonie betweene a sound convinced knowledge and gracious affections . Hence it is , that in Scripture what we doe not wish and affect , we are said , not to know . We see not things in their proper light , when wee know and affect them not ; but we have received them onely by tradition , & from others . But when we see proper things with a proper light , spirituall things with a spirituall light ; then there will be alwayes prayers & desires accordingly . As the Church here , after Amen , Even so , there is the desire ; Come Lord Iesus , there is her prayer . And therefore , we may know whether our knowledge be spirituall , or not , by this , if the heart be subdued to yeeld unto it : Otherwise , the heart will swell when it comes to petition , and to particular Truths ; what ? shall I yeeld to this ? No : I have heard of this by the hearing of the eare , but I know not whether it be true , or not ; I have heard much talke of the Scriptures : but when the Scripture comes to crosse a man in this or that particular lust ; then if his knowledge be not spirituall , his heart will rise and swell against it , and begin to call into question , and doubt ; yea , and to thinke it folly , and a base thing , for a man to yeeld to it : I am sure of my pleasures , I am sure of my profits , but I am not sure whether this be true , or no : And thus the heart of an Atheist comes to stand out , because his knowledge is not spirituall . But if it be , then it carryes an assent to it , with it , and a desire drawne into a prayer . Againe , you must know this , before we come unto the maine point ; That a gracious heart turneth promises into desires and prayers . The Promise was , I come quickly : Here Faith claspes about the Promise , as a Vine about the Elme , and saith , Come Lord Iesw ; Faith puts the Promise into suit presently : Christ had no sooner said , I come quickly ; but the Spirit of Faith saith , Nay , come Lord Iesus . But then we must be sure , that we have a Promise out of the Word of God ; Faith hath no Amen for the word of a man , or for any thing else , but the Word of God : and when it fastens upon that , as it doth here , you see it turnes it into a holy desire and prayer , Come Lord Iesus . Beloved , wee beleeve not the Promises as wee should doe , else wee would doe so . Wee have rich , exceeding great and precious Promises ; but where is our rich , exceeding great and precious Faith , to lay hold upon them , and to turne them presently into suites , desires , and prayers ? Thus if wee would doe , wee should binde God with his owne Word ; hee cannot denie himselfe , or falsifie his Truth . You see againe , That the more assured one is of any thing , the more effectually it will make him to pray . An Atheisticall heart would say thus : Such a thing will be ; Christ will come , whether I pray , or no ; what need I pray then ? Nay , therefore pray , because he will come . I come quickly : Therefore , Even so come Lord Iesus . Christ himselfe was fully assured , that his Father would grant him all that he prayed for ; I know that thou hearest me alwayes , saith he : yet you see what an heavenly prayer he makes , Iohn 17. Nay , God bids him doe it ; Aske of me , and I will give thee the Heathen for thine inheritance , &c. Christ himselfe must aske , before God will give him the uttermost parts of the Earth for his possession . So Ezek. 36. where you have the Covenant of Grace it selfe , with many Promises attending it ; to all which , it is added , Vers. 37. Yet for all these things , will I be enquired of by the House of Israel , saith the Lord. Though hee had made great Promises to his Church , yet he must be prayed to , for the performance of them . He will have things received as fruits of our prayer , as well as of his Promise and providence . We cannot be so thankefull for things that come onely as fruits of his providence , as when wee looke upon them as fruits of our prayers . David was a King , of prayers ; but Saul came by providence onely , and by the peoples importunitie : whether was the more blessed ? Oh then ( my brethren ) though wee be never so much assured of things to come , yet let us joyne prayer thereto : for , the assurance of the end , will stirre us up to the carefull use of the meanes . None are so carefull of the latter , as they who are most assured of the former ; witnesse the Church here . The next thing I shall premise , as making way for that , that I meane more fully to speake of , is this : That Gods Promises have graduall performances . They are made good , by degrees . God goes by many steps to the performance of his great Promises : As here , the Promise of Christs second glorious comming , hath many degrees to the accomplishment thereof . So , God promises a new Heaven , and a new Earth : That was one degree of the performance hereof , when the Iewes came out of Captivitie . It had a second degree of performance , when Christ came in the flesh : Then all things were new ; there was a new Priest , a new Sabbath , a new Nation . So , when the Gentiles were called , and came in , it had a third gra'duall performance . When the Iewes shall be called , when there shall be a resurrection from the dead , as it were , then all things shall be new ; that was a fourth . And the last and full performance shall be , when all things shall be new indeed , that is , when there shall be a new Heaven , and a new Earth . So this Promise here , Come Lord Iesus , it hath a latitude and bredth of performance : Come Lord into our hearts first , and set up thy Kingdome and Scepter there ; subdue all therein unto thy selfe , throw downe all lusts , thrust out Satan , take thine owne interest in us . And then , come into thy Church , as you have it , Mark. 9. 1. There is a powerfull comming of Christ , in the Gospel ; therein , the Kingdome of God comes with Power : Come thus in the Ministerie of thy Word . When Christ was bodily ascended up into Heaven , hee came spiritually in his Ordinances . And thus come thou by thy Spirit . And then , come to blast Antichrist , and to consume that Man of Sinne ; and so make way for the other degree of thy comming : Come in the fulnesse of the Gentiles , come in the conversion of thy people of the Iewes , that their Riches may be an encrease of our Riches , that there may be golden times indeed ; as surely then they will be . And then , because there is a certaine number of the Elect of God , which must bee accomplished , and fulfilled ; and Christ will delay his last comming , till that be done : Therefore , Come and accomplish the number of thine Elect ; as you have it , Revel . 6. 11. And white Robes were given to everie one of them , and it was said unto them , that they should rest yet for a little season , untill their fellow servants also , and their brethren , that should be killed as they were , should be fulfilled . They must stay , till the rest come in : As they that have invited a companie of Strangers to a Feast , doe stay till the last be come ; so there will not be a glorious comming of Christ , untill all the Elect be gathered into one Body . And then shall be the Comming of all Commings ; which is the glorious comming of Christ , to take us to himselfe , and to make us sit with him , to judge the World , as so many Kings and Judges of the World , and to be with him for ever . As the Apostle saith , Then shall we be ever with the Lord. And that is a comfort indeed . As hee addes there ; Wherefore comfort one another with these words . And so you see the graduall performance thereof . Now I come unto the last , and that which I meane most to stand upon , being a blessed Truth , most suteable to this occasion . That as it is the dutie , so it is the disposition of a gracious heart , to aesire the glorious comming of Christ Iesus ; and to desire all his other commings in way and order to this , as they make way for his last comming . In the unfoulding of this , I shall shew you the grounds and reasons why the Church doth so ; and then make some tryals , whether we doe so or no ; and then give you some few directions to help us therein . Why doth the Church desire so much this second and glorious comming of Christ ? Because the Church is in want till that time , and the ground of all desire is want . Wee want our bodies , wee want many of our friends , &c. But then there shall be a supply of all . Because our life is hid with Christ in God ; and when Christ , who is our life , shall appeare , then shall wee also appeare with him in Glory . Col. 3. 3 , 4. Our glorious head is there already ; when he shall be revealed , then our glory shall be revealed , for Hee shall come to be glorified in his Saints , and to be admired in all those that doe believe . In regard of Christ himselfe : Christ is in some sort imperfect till the latter day , till his second comming : for the mysticall body of Christ is his fulnesse ; Christ is our fulnesse , and wee are his fulnesse : now Christs fulnesse is made up , when all the members of his mystical body are gathered and united together : the head and the members make but one naturall body ; so Christ and the Church but one mysticall . 1 Cor. 12. 12. As the body is one , and hath many members , and all the members of that one body being many , are one body , so also is Christ. Hence it is that the Saints are called , the glory of Christ , Christ in this sense is not fully glorious therefore till that time . The church desires therfore that Christ may bee glorious in himselfe , & glorious in them , that hee may come to bee glorious in his Saints . Because , where the treasure is , there will the heart be also ; now where is the Churches treasure but in Christ ? Our spirits are supernaturall , and carried to the best of Spirits ; and who is the best of spirits but Christ himselfe ? Because the members are carried to union with the head . The happinesse of the Soule is in union with the fountaine of happinesse ; and the neerer the fountaine of happinesse , the more happy : what is it that makes the blessed body of Christ more happy , then all the Angels and men , but because it is hypostatically united to the second Person of the Trinity , and so to the fountaine of the God-head ? the neerer to God , the happier , the fuller of grace and glory ; because he is the God of all grace and glory ; therefore the neerer to Christ , the more happy . Now after the resurrection we shall be nearer both in soule and body ; wee may see this by the contrary . What is it that makes Hell so horrible ? because there is an utter and eternall separation from the chiefest and choicest good , God himselfe . Here the wicked men of the world have the presence of God in the creatures ; they taste the sweetnesse of Gods goodnesse in them ; but in Hell they shall have none to all eternity , there shal be an utter separation betweene Christ and them . But now the joyning to God , the fountaine of all good , in Heaven , makes Heaven to bee Heaven indeed : if Christ was not there , Heaven would bee no Heaven ; therfore Paul saith , I desire to be dissolved , and to bee with Christ : and so the Church here , Come LORD JESUS : then we shall be neare , not in soul onely , but also in body and soule , and in both we shall be for ever joyned to the fountaine of all good . It is that which the Church desires here : and in the Canticles , what is it that the Church prayes for in the beginning ? Let him kisse me with the kisses of his lips , &c. There she desires the first comming of Christ : but you have it afterwards in the conclusion of the booke , make haste my beloved , and be thou like to the young Hart or Roe , upon the mountaine of Spices . Such is the disposition of the Church , that before Christ was come , good people were knowne by the desire of his comming . And therefore it was the description of holy men , that they waited for the consolation of Israel . Oh Lord come quickly , come in the flesh . But now the first comming is past , they desire as much his second comming , and therefore they are described in the Epistle of Saint Paul , to be such as love and long for the appearing of Christ ; a Crowne of Righteousnesse is laid up for all those that love his appearance . Therefore if wee had the Spirit of the Church , we would Eccho to Christ , when he saith I come quickly , and say , make haste my beloved , &c. As the Church saith in the latter end of the Canticles . Beloved , doe but compare the glory of that time , with the glory which we have here ; and and that wil shew another Reason . I will shew it by way of comparison a little , why the Church should bee desirous of the second comming of Christ. If the good things that we have by grace here , are such , as eye hath not seene , or eare heard , neither have entred into the heart of man to consider of , ( for the place is meant of grace especially , that is the naturall , and immediate meaning ) how transcendantly then unutterable , and unconceivable are those things that are reserved against that time ? If the first fruits are so sweet , what is the full harvest ? If the earnest bee so comfortable , what is the whole bargaine ? If this Ioy be unspeakeable and full of Glory , and this peace , passe all understanding , what will the fulnesse of Ioy , peace and pleasures which are at Gods right hand for evermore , and which shall bee then , doe ? If the Angels wonder at the wisedome of God , in the governement of his Church here , in the middest of confusion , how shall they bee put into a new and greater wonderment , when they shall see Christ glorious in his Saints . If when Christ was born in his abasement , they sang , Glory to God on high , peace on earth , good will towards men , how joyful will those blessed spirits bee , when Christ and all his members , shall be joyned together in one body in Heaven ? If Abraham rejoyced to foresee , by the eye of Faith , the first comming of Christ in the flesh , how should we joy by Faith to see the second comming of Christ ? If Iohn Baptist leaped in the wombe for joy , at the presence of Mary , the Mother of our Lord , how will our hearts dance when we shall see the Lord himselfe in the great glory and Majesty of Heaven ? If Peter was so ravished with a little droppe and glimpse of Heaven , when hee saw the transfiguration of Christ in the mount , so that hee even lost and forgac himselfe , and wist not what he said ; how shall we be affected , think you , when wee shall see Christ , not in his transfiguration , but in his glorification for ever ? If old Simeon , when he saw Christ in his infancy , embraced him in his arms and said , Now Lord lettest thou thy servant depart in peace according to thy word , for mine eyes have seene thy salvation : How shall wee bee transported with joy and admiration , to see Christ , not in his swadling cloathes , nor in his infancy , but in heaven , all glorious ? If the sight of Christ in his Ordinances , in his Word and Sacraments , doth so affect a Christians heart , as to transforme him into the Image of them ; what will it doe to see Christ face to face , without these Glasses ? If the promises doe so quicken us , as you have it in the Psalmes , Thy word hath quickned mee ; what will the full performance of them doe ? If the communion of Saints here , be so sweet , even an Heaven upon earth ; what will it bee , when all the blessed soules that have bin from the beginning of the World ; unto the end , shall be all together , and they altogether freed from all corruptions and infirmities , what a blessed sight will that be ? If so bee that things prepared by men , bee so glorious , as the temple of Solomon was , what is that glory which was prepared before the World was , and is in preparing still for the Church ? If rest from labour bee so sweet , what is the glorious liberty of the Sonnes of God ? A little liberty from corruption , a little freedome and enlargement of Spirit here , how sweet is that ? when we are set at liberty to serve God , when we have the liberty of the Spirit , to goe boldly to God , and to the Throne of Grace , how pleasant is that ? But , oh the liberty of glory ! that is true liberty indeed . Beloved , these things deserve and desire admiration , rather then expression ; therefore I leave them to your wondering , and admiring , rather then I wil study long to expresse them . Oh yee blessed soules , stand still a little , and consider by the eye of Faith , these glorious things and times to come . You see then by this , the Church hath great reason to say , Come Lord Iesus . Besides , do but consider the estate of the Church here in this world : even at the best , while wee are present in the body , we are absent from the Lord. But for the most part , the Church is in this world , as Daniel in the Lions den , as sheepe in the midst of ravening wolves , as a Ship in the midst of the waves , and as a Lily among thornes . All the birds of prey doe seize on the poore Turtle-Dove of Chrict , and they beare a speciall and implacable malice against Gods Church and Children . Yea oftentimes , those that professe religion in the forme of it , doe let out the h●art blood of it in deed , and deny the power thereof . Wee see it hath bin for ever since Christs comming , and it will bee so to the end of the World. Satan abuseth the great Ordinances of God , and makes them serviceable to his owne ends , so that there is nothing free from Sathans defilement , no , not the best Ordinances of God. We see how boisterously and roughly the poore church of God is handled . Are there not oftentimes in the Church within it selfe , prejudices , surmises , jealousies , one against another , that the company of one another is not so sweet , and delightfull ? And Woe to the world because of offences . Are there not scandals and offences in the Church , that hinders the comfort of it , and many times do cause the falling out of those , that are otherwise truly good ? So that in regard of Christians themselves , there is not such a sweet complacency and delight one in another , as there should be ; and as there shall bee then . Where there is a different sight , and a different light , there will be different judgements , and affections . Now al Christians in this life , have both a different light and sight ; one sees things cleerer than another , and so their judgements differ a little , and therefore their affections too : those promises of the Lion and the Lambe , dwelling together , shall not exactly bee performed untill this his second comming ; but there shall be something of the Lion , and of the Wolfe , in the best Christians : but then it shall be fully satisfied , then all Woolvish and Lionish dispositions shall be subdued , then there shall bee no infirmity in others to displease us , nor any in us , to give distaste to them ; but then we shall have an eternall communion together . Therfore is there not in regard of our selves , good reason for Christians to say , Amen , even so come Lord Iesus ? Then in regard of every one in his own particular : doth not every one finde that true in himselfe , that Paul saith of himselfe , that we carry about with us a body of sin , and a body of death ? our corruptions that we carry about with us , are like a dead body tied unto a living body , now what an odious and loathsome thing is it for a man to carry about with him a dead body ? Thus we doe , and the more wee grow in grace , the more noysome it will bee to us : for the more we grow in grace , the more life wee have , and therefore the more Antipathy against sinne . The more wee grow in grace , the more light wee have to discerne the bad ; and the more will our love to grace encrease ; now the more light , and life , and love , the more shall wee bee annoyed , carrying about with us , this body of sinne , and the thorne in the flesh . Some corruptions are as grievous to us as a Thorne , that rends the flesh . And this is the disposition of the best in this life . Therefore in regard of the Church , and the enemies of it , in regard of our selves , and every particular Christian , in regard of their conflicting , and afflicted condition , have wee not cause to say , Amen , come Lord Iesus ? Thus wee see the grounds , which the Church hath to say so . Let us now come to the second point , to try whether wee can indeed expresse this desire , that the spirit of God makes . ( For it is onely the Spirit in the Spouse that saith , Come Lord Iesus . ) Let us see whether the Spirit sayes so in us . We shall not say much : it may be knowne by that which hath bin said in the beginning , and it is evident also besides : therefore in a word or two . Let us try our selves by this : what benefit have we by the first comming of Christ , by his death , and the shedding of his blood ? Doth that pardon our sinnes ? Are our Consciences besprinkled by that from dead workes , to serve the everliving God ? Are our hearts set at liberty to goe to the Throne of grace ? Have we thus any benefit by his first comming ? Then wee cannot but with a long and longing expectation looke for his second . But on the contrary , he that hath no good by the first , cannot truely desire nor comfortably expect the second comming of Christ : for why ? the second comming is but to make good what is begun here . The first is to redeeme our soules , the second is to glorifie our bodies : If our soules bee not redeemed , never look for the redemption of our bodies . The first and second comming of Christ , are of so neere connexion , that oftentimes they are comprised together , as the regeneration of our soules , & the regeneration of our bodies , the Adoption of our soules , and the Adoption of our bodies , the redemption of our soules , and the Redemption of our bodies ; to shew , that wheresoever there is the true redemption and Adoption of the Soule , there the Redemption and Adoption of the body will follow , and an expectation thereof also : Christ will be redemption to us when he hath bin redemption to our foules first , in the assurance of the pardon of our sinnes . Looke then to that first . If we desire the second comming of Christ , wee will prepare for it . If a man sayes , he desires to goe to some great person , and yet never thinks of any preparation for it , it is but a pretended desire , if hee doth not put on his best cloathes , and fit himselfe for it , as Ioseph did for Pharoh : so if a man hope for this comming of Christ , he will purifie himselfe for it , even as hee is pure . He will not appeare in his foule cloathes , but will put off the old man , and put on the new . He will fit himselfe as the Bride , for the comming of the Bridegroome . Beloved if the thoughts of Christs second comming , bee not efficatious to worke in the soule , a great care to fit and prepare for it , it is but a false conceit and lying fancy , it is no holy desire : examine it by this : Whether your heats bee the Kingdome of Christ , whether hee rule in your hearts here : Do we think to rule with him in Heaven , in his Kingdome , if wee will not yeeld up our Hearts to bee his Kingdome upon earth ? No , he will come into our hearts , before wee shall come to him , he will come to rule in us here , before we shall ever thinke to come to rule with him in heaven . Therefore all they that stand out against the Ordinances of God , and will live in sinne against their knowledge and conscience , doe they spend any thoughts or wishes on Christs second comming ? He will come indeed , but it will be a day of darknesse and gloominesse unto them . Such persons cannot say , Come Lord Iesus , come quickly , but , Mountaines come , and Rocks come , come quickly : Fall upon us and hide us from the presence of him that sitteth upon the Throne , and from the wrath of the Lambe . Nothing will be more terrible to such , then that Day : Fire is the most comfortable thing , and the most terrible : and so God is most comfortable to his , and yet most terrible to such , that doe not prepare for his comming . Who amongst us , ( saith the Prophet ) shall dwell winh the devouring fire ? Who amongst us shall dwell with everlasting burnings ? Who shall appeare before Christ ? To them then that live in their sinnes , in this glorious light of the Gospel , there is a most terrible threatning , even from the comming of Christ. If any man love not the LORD JESUS , when he is discovered cleerely in the Gospell , Let him be Anathema , Maranatha , which is a more terrible curse then any is in the Law. As the greatest blessings are from the comming of Christ ; so from the same is the most terrible threatning . There is not such a terrible curse in all the Scriptures againe , as that is in the Corinthians . So that , The Lord shall come in flaming fire , rendering vengeance to all them that know him not , and that obey not the Gospel : therefore take heed of this . Try it againe by holy exercises . They that desire indeed the comming of Christ they exercise themselves much in holinesse : they exercise themselves in the beginning of Heaven here upon earth , in reading and hearing the Word , in the communion of Saints , in praying , and acquainting themselves with God , &c. In what else shall we be employed , when we come to Heaven ? There shall bee the perfection of these graces , and exercises begun here upon earth . Many a prophane wretches heart swells when he coms to prayer , or any divine exercise ; hee is proudly brought up , and his heart is not subdued to holy exercises here . Heaven will not brooke such , and such will not brooke Heaven . There is nothing but praising God continually . now if you will not endure these holy exercises here , what should you doe in Heaven ? Therefore let us not deceive our own souls , I beseech you . If we say this truly , Come Lord Iesus , undoubtedly it will have an influence into our lives , it will stirre up all graces in the soule ; as Faith , to lay hold upon it ; hope , to expect it ; love , to embrace it ; patience , to endure any thing for it ; heavenly-mindednesse , to fit and prepare for it ; faithfulnesse in our callings , that wee may make up our accoūts before that time , &c. There is not a grace of the spirit , but it is stirred up and quickned thereby . Therfore be not deceived : It is impossible that wee should have dead and dull and cold hearts , and yet believe this , that there is such a glorious time to come , undoubtedly it wil inspire and cause strength and comfort in all our sufferings , and in all our doings , if our hearts doe thinke with the Spirit , and thought of Faith , of this glorious appearing of Christ : therfore we should shame our selves : what ? can I heare of these things , and bee no more affected with them then I am ? thus we should complane of the deadnesse and dulnesse of our hearts , and labour to worke our hearts to an admiration of the excellencies that shall be revealed then . But I goe on , and come in the last place to some few directions , how wee should come to frame our selves to this , to bee able to utter this desire and prayer . Labour to bee reconciled to God. Maintaine and preserve thy peace and reconciliation with God , and then all things will be reconciled unto us , that are betweene us and the second comming of Christ. Nay , all shall be ours ; life ours , death ours , devil ours , to help us to heaven : when we are at peace with God , all shall be at peace with us ; and then we may have comfortable thoughts of that day ; then wee can thinke of death and not be troubled ; of hell and Godswrath , and not bee disquieted . Therefore above all , let us get the assurance of the grand point of justification , of being clothed with the righteousnesse of Christ ; Let us be sure to bee found in that , and appeare in it , to understand that point wel . Saint Paul was wonderfull carefull hereof . He desires to have it as a seale of the righteousnesse of Faith , and to be found in him , not having his owne righteousnesse , &c. As if hee were tender , to touch upon Christs glory . If wee be cloathed with the Garments of Christs righteousnesse , wee may goe through the wrath of God : for , that alone is wrath-proofe ; that will pacifie God , and pacifie the Conscience too . It is a righteousnesse of Gods owne providing , and accepting . Be sure that you understand it well ; that you appeare not in your owne , but in his : and then may you thinke of that day with comfort . If wee would thinke of the blessed times that are to come with comfort , then let us labour to grow in the New creature ; to be more and more filled with the fulnesse of God ; to strive to have more of Christ in us still : The more wee have of Christ in us , the more shall wee desire his comming to us . Let us desire and labour to have all the corners of the heart filled up with the Spirit of Christ ; our understandings , with knowledge ; our affections , with love and delight ; and our wills , with obedience . The Scripture calls it , being filled with all the fullnesse of God. Now , the more wee enter into the Kingdome of Heaven , by growth in grace here , the fitter shall wee be for it , and the more shall wee desire it . The more suteablenesse there is betweene us and Heaven , and the glorious condition to come , the more shall wee long after it , and rejoyce in the thoughts of it . Be sure to doe what you doe quickly , and throughly . Satan is so wise , that hee knowes his time is but short ; and therefore layes about him with great wrath and furie . Oh , let us be so wise , as to know that our time is but short ! God himselfe tells us , that it is so . Our time is a little spot of time , cut out betweene two Eternities ; before , and after : then , let us doe our worke quickly . Wee may bee suddenly surprized , before wee be aware : and , as the Tree falleth , so it lyes ; as a man lives , so hee dies ; as Death leaves us , so Judgement , and the second comming of Christ , shall finde us . Wee should therefore ( as the Apostle saith ) worke out our owne salvation with feare , and trembling . Manie men , when they come to die , are troubled about this : Oh , I have not done so ; I should have done this and that , and have not ; but I have done amisse , I have not throughly repented ; something is not done , that should have beene ; I have not made mine Evidences sound , I have not made my Calling and Election sure : Oh , my Conscience is troubled , and my soule cannot finde that peace in God , &c. Oh , doe you take warning by them , and now worke out your salvation with feare , and trembling : and that upon this ground , because the time is short , and uncertaine . Beloved , it is a great errour in us ; wee thinke of reaping , as soone as wee begin to sowe ; nay , wee begin to sowe then , when wee should reape : Then wee begin to thinke of God , and goodnesse , when wee lye a dying : That should be a time of reaping the comfort of all our former life , and to thinke of the time to come , with joy . Oh , what a comfortable thing would it be , if wee can with S. Paul , looke backward , and say ; I have fought the good fight , I have finished my course , I have kept the Faith ? &c. Hee lookes backe with comfort , and therefore hee lookes forward with comfort too : From henceforth there is layd up for me a Crowne of Righteousnesse , which the Lord , the righteous Iudge , shall give me at that day , &c. When a Christian man hath done the will of God , and lookes back-ward , and saith : I had a Race to runne , and I have runne it ; I had a Faith to keepe , and I have kept it ; I had a fight to fight , and I have fought it : and then lookes forward , and sees a Crowne of eternall Glory before his eyes ; what a comfort and ravishing joy will this affoord ? Whether hee lookes backward , or forward , all is glorious . But if wee be carelesse , and negligent , and will not worke out our salvation ; then wee cannot with Hezekiah , looke backe with comfort , and say to God : Lord , remember how I have walked before thee in truth and uprightnesse of heart , and have done that which was right in thy sight : Neither can wee with S. Paul , looke forward with any comfort . Beloved , Heaven is a pure place , and requires a great deale of puritie in those that come thither : And Christ is holy , and glorious . Therefore , wee must set no measure and pitch to any holinesse in this life ; but grow still more and more heavenly , till wee come to Heaven . Therefore , the Apostle sets it downe by way of wonderment , in the last of S. Peter : Seeing all these things shall be dissolved , saith hee : What saith hee to that ? He cannot tell what to say ; therefore hee sayes nothing in particular , but in generall ; what manner of persons ought wee to be , in all holy conversation and godlinesse ? Some men will set a measure and stint to themselves ; and if any goe beyond their measure , then they are such and such , curious , nice , and precise , &c. Why ? what measure of holinesse should be set to them , that looke for the second comming of Christ ? What manner of persons ought wee to be ? Hee cannot tell what to say in particular ; and therefore leaveth it to admiration . Wee must not then set up our staffe , and put any measure to any perfection here in this world ; but still grow in grace and godlinesse , looking for and hasting unto the comming of the Day of the Lord. Let us take all advantages , to helpe us in this desire and prayer for the second comming of Christ , from all the crosses of this life , and from all the businesses of Satan . Satan was shut out of Paradise , but hee is still creeping into the Paradise of the Church . But in Heaven , hee shall never come . Hee was once there , and was cast downe from thence , never to come there againe . But in the Church hee is alwayes stirring . Hee is never so bound up , but hee hath some mischiefe to doe . Now , let the consideration of Satan and his instruments , that are alwayes some way or other molesting of the Church , and are as thornes in their sides , stirre us up to desire the second comming of Christ. So , from all particular losses and crosses let us helpe our selves . If wee have lost a friend , let us fill our hearts with comfort from the second comming of Christ ; and from the consideration of that , that then the time will come , when all friends shall meet together . Doe wee leave any thing in this world behind us ? wee shall meet with better there ; better friends , a better place , better imployment ; all better . Therefore , let us take advantage from every thing , to help forward that desire . In a word , I beseech you ( because there be many things that might be spoken to this purpose ) let it be your maine care , to fit your selves for that time . It is a time of longing here , while wee live . It is the time between the Contract and the Marriage ; let us labour to be fitted and prepared for that time . But you shall have many a good soule crie out ; Oh , I am not so desirous of the comming of Christ , as I ought . True ; it may be so , because of thy wants , because thou hast not prepared thy selfe , because thou art not spirituall , because thou art not mortified . This ariseth further , as from other causes , so from this . Thou art ignorant of the Covenant of Grace , that God is thy Father , and that hee hath bound himselfe as a Father to pardon the sinnes of his children . Therefore , if thy sinnes be but infirmities , that thou strivest against , thou mayest be comforted . Marke what the Apostle saith ; Wee our selves , which have the first fruits of the Spirit , even wee our selve , doe groane within our selves , waiting for the adoption , even the redemption of our bodies . If wee labour against our corruptions , it should be so farre from hindering our desire of Christs comming , that wee should desire it the rather , because wee labour under them ; for then wee shall be fully rid of them . Labour to understand the Covenant of Grace more fully . Christ is a Mediatour and Intercessour ; for whom ? for perfect men ? no ; but for them that unwillingly runne into debt with God every day . Therefore wee say , in the Lords Prayer ; Give us this day our dayly bread , and forgive us our debts , &c. The ignorance of Evangelicall points makes us so cold , so dead and dull , as we are oftentimes . But you will say ; I desire to live still . Those that desire the second comming of Christ , desire that he would come and fetch them out of the World , when they have done their worke . May not I doe so ? Yes , you may ; but it must be with a reservation , that you may bring to Heaven as many as you can , that you may get further evidence of your salvation : and so in other respects , you may desire to live , so it may be that God may honour himselfe by our lives . But simply , and as the thing is in it selfe , we ought to be of S. Pauls mind , to desire to be dissolved , and to be with Christ , which is farre better . Therefore , when the time of our dissolution comes , wee are to be willing to resigne up our soules unto God , not onely patiently , but cheerefully . For why ? The day of death is a day of Iubile , a day of Coronation , a day of Marriage , a day of Harvest , a day of Triumph . Wee are to bee ashamed of the disproportion of our desires to earthly things , and to heavenly . Is the Labourer loth to thinke of a Sabbath , or a day of Rest ? Is a Souldier loth to thinke of a day of Victorie , and Triumph ? Is a contracted person loth to thinke of the day of Marriage ? or a King , of the day of his Coronation ? They are all desirous of these things ; and why should not wee be of that time , when all these things shall indeed and really be performed ? All those things are but shadowes , and scarce that , of things to come ; and yet how earnestly desirous are men of them ? Have not wee then just cause to take occasion , to shame and blame our selves , for the disproportion of our desires to earthly and heavenly things ? But now , when wee have finished our worke ; when God hath beene served by us , in our generations ; as it was said of David , that bee served God in his owne generation , by the will of God ; and after that , fell on sleepe : then God will take off our desire , of living any longer ; then hee will make us even willing to die . As Saint Paul , in the last Epistle that ever hee made , when hee had runne his race , and fought his fight , and finished his course ; then , nothing but a Crowne : Henceforth there is layd up for me a Crowne of Righteousnesse , &c. And in the same Chapter afterward ; The Lord shall deliver me from every evill worke , and preserve me unto his heavenly Kingdome . So saith Christ : I have glorified thee on the Earth , I have finished the worke which thou gavest me to doe ; and now , O Father , glorifie thou me with thine owne selfe . So , when the Children of God have an Item from the Spirit of God , that they have done all that God would have them for to doe , then they will be most willing to goe hence . In the meane time , they must run with patience the race that is set before them ; they must fight the fight that God hath pitched for them , and keepe the Faith , they must be willing to doe all that God would have them , in an humble submission to his will : But when they have done all , then their hearts will be enlarged , to desire the comming of Christ ; that hee would come , and call them home . So then , this doubt is sufficiently answered . In a word , I will end with this . When you finde your hearts dull , and cold , and unactive to good , then fetch fire from hence , to inflame them ; from the second comming of Christ , from the love of God in Christ , from the love of his appearance . Oh , rouze up and quicken your hearts with such considerations : Doe you conflict with any enemies , either without or within ? Remember what the Apostle saith ; Fight the good fight of Faith , lay hold on eternall life . What is the way , to fight the good fight of Faith ? why , lay hold on eternall life ; that will make a man fight indeed . Are you in any disconsolate condition ? If you be , see what the Apostle Paul saith to the The ssalonians ; Wherefore , comfort yee one another with these words : With what words ? Why , wee shall be ever with the Lord. Oh , these words will comfort indeed . Consider , when you have lost your friends , your estate , or any thing , it shall be all fully made up there : Doe you , as it were , make it up before-hand , with comforts of a higher nature . They bee things that will comfort indeed . And so when you finde your selves dull in doing the worke of the Lord , thinke upon the second comming of Christ , and that hee will not then come emptie-handed , but hee will bring his reward with him . Consider what Saint Paul said to Timothie : I charge thee therefore before God , and the Lord Iesus Christ , who shall judge the quicke and dead at his appearing , and his Kingdome , &c. The holy Apostle had no greater a conjuration , to move Timothie to be diligent , and to quicken him in his Ministerie , then by the comming of our Lord Jesus . So let us stirre up our selves , and comfort our selves hereby . Beloved , the Soule is never in such a tune , as when the thoughts of these glorious Times have raysed the Affections to the highest pitch , and pegge ; then the Soule is never uncomfortable ; and so long as it is so affected , it cannot sinne : for wee loose our frame , wee let downe the Soule in base desires , wee let loose our thoughts from closing with Christ , and with the time to come , when wee sinne : when wee let them loose , then they sinke downe to earthly things ; and that is the cause of all sinne , and of all discomfort . So long then , as wee keepe our hearts in a blessed frame of Faith , and in a love of the appearing of Christ , they are impregnable ; Satan cannot come betweene us and our Faith : but hee labours to loosen our Faith and Love , and to distract us with the businesses of the World , that wee shall have very seldome thoughts of these things . Alas , that wee who are borne againe to an Inheritance incorruptible and undefiled , and that fadeth not away , reserved in Heaven for us , should have so little and so light thoughts of our Inheritance ! If a man were to goe a Journey by Sea a yeare hence , hee would be thin king every day upon his Journey , what hee should have to carry with him , and what will doe him good when hee comes there . Wee have all of us a long Journey to goe , from Earth to Heaven ; and wee should be thinking of it every day in the yeare . But wee have a companie of men in the World , all whose happinesse is , in putting off all thoughts in that kind ; in deferring the day of their death , and putting the evill day farre away from them ; not thinking upon them : that so they may drowne themselves in pleasure , and voluptuousnesse . Ah! what a pittifull case hath Satan and our owne sinfull dispositions brought us unto ; that wee should place our happinesse , safetie , and comfort , in putting off the thoughts of death ? in going on presumptuously in sinne , and never thinking upon that great Day ? Alas ! they cannot thinke of it , but as Felix did ; who , when hee heard Paul dispute and reason of Righteousnesse , and Temperance , and Iudgement to come , trembled . Why , let , Felix tremble , and let the World tremble ; but let every Christian , that hath made his peace with God , rejoice . Even as poore Birds doe sing , when the Spring time is returned againe ; for it warmes them , and puts life and spirit into them , and they entertaine the light and heat of the Sunne with singing and melodie : so let us , in our thoughts , entertaine Christs comming with joy and comfort , having made our peace substantially and solidely with God. Let us looke up , and lift up our heads with joy , for our Redemption draweth nigh , Luke 21. 28. Now I come to the particular occasion . IT is well knowne , that the particular occasion of this Meeting , is , to celebrate and solemnize the Funerall of that worthy man , Sir THOMAS CREW , one of the Kings Serjeants : in regard of whom , I made choise of this Text. If I wanted matter to speake of him , hee had many naturall excellent parts , which did commend him . I might speake of the quicknesse of his wit , of the firmenesse of his memorie , of the readinesse of his expressions , of the clearenesse and soliditie of his judgement , able to penetrate into the depth of things , &c. And for his abilitie in his particular calling , I might say many things . Hee was a man very eminent in his calling ; hee was one of the Oracles of the Law , in his time ; one , that had gathered very long and large experience , and wonderfull great dexteritie in that Profession . And surely , ( Beloved ) these things are not to be neglected by us , though to God-ward they are not much regarded . For naturall parts , the Devil excells , and hath more then any man ; but yet to men-ward , they are to be esteemed ; for they vindicate men from the reproach and obloquie of the World. They will say , Such a man was a religious man , but hee had no skill in his calling ; a good man , but unlearned . Now then it takes away reproach and disgrace from Religion , when it can be said , This was an excellent man in his Profession ; and withall , a very excellent good Christian . It is the guise and fashion of prowd Prophanenesse , to lay Religion as low as they can ; they will take away or diminish all parts from religious persons , as neere as they can , that Religion it selfe may seeme vile and contemptible . For , if Religion once should winne credit , then their basenesse would appeare the more ; and that their pride will not endure . Wherefore , if these things be to be regarded , in regard of men ; wee ought to thanke God for it , when Grace is graced with excellent parts . Therefore , God sometimes vouchsafeth to men that are truly religious , excellencie of parts ; otherwise , Grace is lovely in it selfe : But as a precious Stone and Pearle set in Gold , is more precious and glorious ; so Religion , set in the stemme of Nature , and excellent parts , hath more lustre and beautie , and the larger improvement . You have a companie of prophane wretches in the World , even in these glorious Times of the Gospel , that doe glory onely in their excellent parts ; that will seeke even to the Devill himselfe , so they may out-bragge others , and gaine to themselves a reputation of wit : and some will vilely adventure upon sinne against their Conscience ; thinking , that they should lose all reputation of wit and parts , if they should become religious once . But you see , that God oftentimes adornes religious men with excellent parts of Nature . Religion indeed cuts off the froth , the exuberancie and redundancie of parts ; but it encreaseth the soliditie of parts , and spiritualizeth them , and directs them to their right end , to the glorie of God , and good of mankind . Therefore , they may stand well enough together . Now , in this worthy man , there was a concentrating and joyning together of the parts of Nature , and the parts of Industrie , and likewise of the parts of Grace . And that which did steere his conversation , and rule all aright , was indeed the true feare of God ; which caused him to set the stampe of Religion on all his courses , in his whole conversation . For the Lords day , it may a little be discerned by that : Hee had a wonderfull care , to keepe it holy . Hee was as eminent as any in his Profession , for that . Hee would not entermeddle with the businesses of his calling , on that day . Hee did not thinke it enough , to heare the Sermon , and Divine Service , and then to goe to the workes of his calling . And in this hee is to be commended . For whose good hath God appointed the Lords day ? Is it not for our owne ? Should not wee grow base , and earthly minded , if one day in seven wee should not be heavenly minded , and thinke upon our ever-lasting condition in another World ? Shall wee thinke much then of that which God appoints for us ? But to returne ; besides his care of the Lords day , ( for hee did not limit his Religion to a day ) hee was carefull in his Family of having Morning and Evening prayers ; yea , and private also , twice in a day at the least . And this , as it did bring strength to his Soule , and put a beautie upon it ; so it did also sanctifie his labours , and prosper his businesses , and bring them to a good issue : Hee lost nothing by it . And seeing it is almost impossible , in these prophane times , but that such courses as these are , should meet with envie and scorne from some ; therefore hee had learned with Moses , to beare the reproach of Christ. Hee did account nothing more glorious , then the profession of Religion . And truly , Religion is a glorious thing , it puts a glorie and beautie upon the Soule . But there are many men in these dayes , that will not owne Christ , in his Cause : How will such looke him in the face another day , when hee hath said ; Whosoever shall be ashamed of me , and of my words , in this adulterous and sinfull generation , of him also shall the sonne of man be ashamed , when he commeth in the glory of his Father , with the holy Angels ? But this worthy man , I say , what hee judiciously undertooke , hee constantly went through withall . Hee would not be scorned , or turned out of his course by any man ; hee was a Child of Wisedome , able to justifie what hee did , against the spirit of grosse and proud prophanenesse , and against an emptie , formall , dead , cold profession . Hee had not onely the Word of God to backe him , but his owne excellencies , and the sweetnesse that hee felt and found in his Christian course , to defend him . And this should all wee labour for . Hee was moreover , a man exceeding conscionable . Hee had a very tender Conscience , being willing in all doubtfull things to be directed , and resolved ; which was an excellent thing . Hee knew , and so should all you , that the time would come ere long , that a man would give a great deale , to have a good Conscience : and this was in him . For his conversation in his Family , hee was very milde and gentle at all times : not as some , who being sweetned with a Fee , are wonderfull milde and calme to their Clients , but are Lions in their owne Houses ; his carriage was not such . For his conversation with other kind of men , it was sweet and loving , and very usefull . Hee was full of goodnesse , and offices of love . Hee did not beare himselfe bigge upon his Offices , or Place ; but was , as David saith of himselfe , as a weaned Childe : Though his parts did raise him up , and advance him above the ordinarie sort of men ; yet his grace levelled him , that hee made himselfe equall to the lower sort ; and yet in such sort , that hee had wisedome to understand and know himselfe in his place : and , so grace will teach a man to doe . Hee was a marvellous great encourager of honest , laborious , religious Ministers , for their Masters sake , and for their workes sake : and hee lost nothing by it ; hee had a Prophets reward , the prayers of all good men , that were acquainted with him . And I hope , that that commendations will not die with him , but that it will live in those that hee lives in . For his disposition toward the poore , hee was very mercifull , and compassionate . Hee was the poore mans Lawyer : insomuch , that the last Cause that ever hee pleaded , was sub formá pauperis , for a poore man , and a Minister ; as it was publikely showne to the greatest and most judicious Magistrates in the Kingdome . Hee was a foot to the lame , and eyes to the blinde , as Iob saith , hee was ; and , hee made the Widowes to rejoyce . Hee was a helpefull and fruitfull man ; a Tree of Righteousnesse , full of good fruit . Hee made the times and places better , where hee lived . H●e was a great lover of his Countrey , even in some degree , to the prejudice of himselfe . It pleased King Iames , of famous memorie , to chuse him , with some other Commissioners , to goe into Ireland , about publique Employment ; which hee performed with such care and Conscience , that when hee returned home againe , hee was made the Kings Serjeant ; and after that , Speaker in the Parliament , and the Mouth of the Commons . Hee was fortie yeeres a Practitioner in his calling : In which time , God blessed him with a great encrease of his Estate . God sometimes doth delight to make good his temporall Promises , to a religious , industrious , and faithfull man , and that in the eyes of the World. Sometimes God carryes things in a Cloud , and in a Mysterie ; wee cannot see how such and such men should goe backward in the World. This will appeare to us another day , in the Day of Revelation . But , because God would encourage Religion , faithfulnesse , and industrie , hee makes good his temporall Promises to such faithfull men as hee was . Such was his faithfulnesse , such was his dexteritie and quicknesse , in dispatching mens Causes , and Businesses , that men were willing to put their Causes and Estates into his hands . Therefore it is no wonder , if in so long a time , as fortie yeeres practise , God blessed him with so great an Estate . But , some may object his going to London of late times , when his infirmities grew upon him . But thus much I know ; That the exigencie and urgencie of other mens occasions , did importune , and in part , draw him to it . And then againe , his staying at home , was verie tedious to him . It is death to an industrious man , that hath beene in employment , to be idle ; as it is death to an idle man , to be employed . Hee was a man of an active spirit ; and one , that was not hindered by his Journeyes . Neyther would it have holpen or eased him , to have stayed at home . Therefore , you must judge charitably of that . But I come in a word , to the time of his sicknesse , and so to the houre of his death . For these later yeeres , hee had two severall fevere churlish Monitours , that did put him in mind of his end ; namely , the Stone , and the Strangurie . In these sore Diseases , hee carryed himselfe with wonderfull great patience : None did ever heare any words fall from him , that witnessed any impatience . Toward his end , hee considered , that hee was now for another , and a better place . Therefore , when hee was invited to Dinner , in the House of which hee was , in Grayes Inne ; Saith hee , I must Dine in another place . When his Sicknesse did seize upon him more sharpely , though the paine thereof tooke away a great part of the powers of his Soule ; yet hee did manifest a great deale of strength of Faith , by divers words that fell from him : As the Hart brayes after the Rivers of Water , so panteth my Soule after thee , O God : And as the Church doth here ; Come Lord Iesus , come quickly : And , Lord now lettest thou thy servant depart in peace , according to thy word . Hee was displeased with them about him , that out of their love to him , did recall him by Cordialls out of a Swoone ; and so protracted his life longer then hee would have had it : You keepe me too long from Christ , saith hee ; God is mercifull to me , but you are not ; with many the like . And when they heaved up his body , his spirit was so strong in him , as if hee desired to meet Christ , before his time . And thus , at length , this blessed man meekely yeelded up his blessed Soule into the hands of his blessed Saviour ; that had so dearely bought it , sanctified it , and sealed it by his holy and blessed Spirit . Beloved , I thinke there were but few men of later times , of whom wee had more , and a more generall losse , then of this worthy man. His Servants lost a kind and loving Master ; his Children lost a most tender and carefull Father ; his Friends , a true , cordiall , and hearty friend ; the Professours of the Law , a speciall Ornament of it ; the Ministers especially , a sweet encourager ; the poore Clients , a loving Patron ; the richer sort , a grave , wise , and judicious Counsellour ; Religion and Justice , a great Supporter ; the Countrey , where hee lived , a faithfull Magistrate : So that here is the losse of many . But what hath hee lost ? Hee hath attained to that which hee desired so earnestly ; hee hath joyned himselfe to Christ , and left behind him a Monument of Mortalitie , the sad remembrance and remainder of him , his dead Body . Hee hath made an happie change ; of Earth , for Heaven ; of the companie of men , for the companie of perfect Soules and Angels in Heaven ; of troublesome imployments here , for glorious imployments for ever . So that hee is no loser . Hee hath left behind him likewise another sweet memoriall , and remembrance of him ; as sweet as the Ointment of the Apothecarie , unto the Church and people of God. Hee lived ( to end all ) in the best times that have beene in the Church since the Apostles times , all his dayes . Hee was borne under the Gospel , and lived under the Gospel . Hee began to savour the best things , even from his youth . And God lengthened his dayes very long , for the good of us . Therefore God miraculously , almost , preserved his weake worne body . It was much , that such a spirit should endure in such a body so long , under such Diseases . But , at length , being full of dayes , and full of honour with all good people , God having blessed him in his Children , ( for his Childrens Children inherite his Blessing ) in the comfort and assurance of an happie change , hee yeelded up his blessed Soule , and triumphant Spirit , into the hands of God , whom hee had loved ; whose Cause hee had owned here in the World , in the midst of this sinfull generation ; and whom hee professed , even unto death ; whose comming , hee desired so earnestly : where , and with whom , wee now leave him . And for you ( Beloved ) that fully know ( as the Apostle Paul saith ) his purpose , his manner of life , his Faith , his long suffering , his Charitie , Patience , &c. I beseech you , let not his memorie die with him ; but let those Vertues that were in him , live in you , so long as you live . If there be any thing prayse-worthie , or of good report , ( as indeed there was much in him ) thinke on these things . If there were any infirmities in him , ( as , I thinke , there were as few in him as in any man ) Love hath a Mantle , to cover them . Hee was a gracious man every way ; one , that adorned the Doctrine and Gospel of Christ , in everie thing . Therefore , I beseech you , as the Apostle saith , be followers of him , as hee was of Christ. Wee must one day give an account to God , not onely for what Sermons wee have heard , but for the examples of those amongst whom wee have lived ; how wee have profited by the Lights that God hath set before us in the World , whether wee have imitated their examples , or no. Wee must give an account for all the good wee might have received , not onely by the meanes of salvation , but also by the Presidents of worthie persons , set before us . I beseech you , in the bowels of the Lord Jesus , thinke on these things ; and the Peace of God be with you . FINIS . Imprimatur , THO. WYKES . Feb. 13. 1637. Notes, typically marginal, from the original text Notes for div A12170-e1440 Rev. 6. 10. Note . Note . Note . Rev. 3. 14. 2 Cor. 1. 20. Doct. 1. Reas. 1. Reas. 2. Reas. 3. Reas. 4. Reas. 5. 1 Pet. 3. 21. Psal. 27. 8. Ier. 3. 22. Vse . Note . Mot. 1. Mot. 2. Vse 2. Reproofe of two sorts . Deut. 29. 19. Deut. 32. 22. Matth. 25. 41. 2 Rom. 6. 17. Note . 2 3 4 5 6 7 Obser. 1. Obser. 2. Obser. 3. 2 Pet. 1. 4. Obser. 4 Ioh. 11. 42. Psal. 2. 8. Obser. 5. Isa. 66. 22. Rom. 11. 15. 2 Thess. 2. 3. 1 Cor. 6. 2. 1 Thess 4. 17 , 18. Obser. 6 Reason 1. Reason 2. Reas. 3. 1 Cor. 12. 12 2 Cor. 8. 23. 2 Thes. 1. 10. Reas. 4. Mat. 6. 21 Reason 5. Phil. 1. 21. Cant. 1. 2. Cant. 8. 14. Luke 2. 25. 2 Tim. 4. 8. Reason 6. 1 Cor. 29. Rom. 8. 23 Eph. 1. 14. 2 Cor. 5. 5. 1 Pet. 1. 8. Phil 4. ● . Psi. 16. 11. 2 Thes. 1. 10. Luke 2. 14. Ioh. 8. 59. Luke 1. 44. Math. 17. 4 Luk. 2. 29. 2 Cor. 3. 18. 1 Cor. 13. 12 Psal. 119. 1 Ioh. 1. 3. Rom. 8. 21. Heb. 4. 16. Reas. 7. 2 Cor. 5. 6 Mat. 18. 7. Isai. 11. 6. Rom. 7. 24 2 Cor. 127. Tryal 1. Heb. 9. 14. Rom. 8. 23. Tryal 2. Gon. 41. 14. 1 Ioh. 3. 3. Eph. 4. 22 , 24. Tryal 3. Ioel. 2. 2. Rev. 6. 16. Isa 33. 14. 1 Cor. 16. 22. 2 Thess. 1. Tryal 4 Direct . 1. Iob. 5. 23. Hos. 2. 18. Phil. 3. 9. Direct . 2. Eph. 3. 19. Direct . 3. Rev. 12. 12. 1 Cor. 7. 29. Phil. 2. 12. 2 Pet. 1. 10. 2 Tim. 4. 7 , 8. 2 Pet. 3. 11. Direct . 4. Obiect . Answ. Rom. 8. 23. Matth 6. 11 , 12. Object . Answ. Phil. 1. 23. Act. 13. 36. 2 Tim. 4. 8. Vers. 18. Iob. 17. 45. Heb. 12. 1 ▪ 1 Tim. 6. 12. 1 Thess. 4. 18 Rev. 22. 12. 2 Tim 4. 1. 1 Pet. 1. 4. Act. 24. 25. Heb. 11. 26. Mar. 8. 38. Object . Answ. Psal. 42. 1. 2 Tim. 3. 11 Phil. 4. 8. 
A12194	----	The saints priuiledge or A Christians constant advocate Containing a short, but most sweet direction for every true Christian to vvalke comfortably through the valley of teares. By the faithfull and reverend divine, R. Sibs, D.D. and sometimes preacher to the honourable society of Grayes Inne. Sibbes, Richard, 1577-1635. 1638 Approx. 39 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A12194 STC 22505 ESTC S114823 99850046 99850046 15229 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12194) Transcribed from: (Early English Books Online ; image set 15229) Images scanned from microfilm: (Early English books, 1475-1640 ; 1585:12) The saints priuiledge or A Christians constant advocate Containing a short, but most sweet direction for every true Christian to vvalke comfortably through the valley of teares. By the faithfull and reverend divine, R. Sibs, D.D. and sometimes preacher to the honourable society of Grayes Inne. Sibbes, Richard, 1577-1635. [12], 47, [1] p. Printed by G. M[iller] for George Edwards dwelling in Green-Arbour at the signe of the Angell, London : 1638. Printer's name from STC. Includes engraved frontispiece. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 Olivia Bottum Sampled and proofread 2003-01 Olivia Bottum Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion The reverend , faithfull , and profitable Minister of Gods word Richard Sibbes , D : D : master of Katherine Hall in Cambridge , & preacher of Grayes Inne , London . Wil Marshalls●● THE SAINTS PRIVILEDGE OR A Christians constant Advocate : Containing a short , but most sweet direction for every true Christian to walke comfortably through this valley of teares . By the faithfull and Reverend Divine , R. SIBS , D. D. and sometime Preacher to the Honourable Society of Grayes-Inne . LONDON , Printed by G M for George Edwards dwelling in Green-Arbour at the signe of the Angell , 1638 A Table of the severall Heads contained in this Treatise . 1. COnviction of sinne how necessarie it is to salvation . Page 4. 2. What this Convincing of sinne is . Page 5 , 6. 3. A particular Convincing of sinne . Page 7. How wee shall know the common Conviction of conscience from this of the Spirit . P. 8 , 9 , 10. The use of all this how the Spirit Convinces . Page 11 , 12 , &c. Secondly , Conviction of Righteousnesse . P. 15. What the Conviction of Righteousnesse is . P. 16. First , ther 's a fourefold Gradation of Conviction . 1. There must be a Righteousnesse . P. 17. 2. That it is not in any creature . P. 18. 3. That this Righteousnes is to be had in Christ. P. 19 4. The Spirit Convinces that this belongs to all beleevers . P. 20. 1. Question How the Holy Ghost doth convince me of the righteousnesse of Christ. P. 21 , 22. 2. Question Why is the sending of the Spirit necessary for the convincing of this righteousnesse . P. 23. For these reasons , 1. Because it is above the conceit of man. P. 23. 2. Reason why the Holy Ghost is necessary for this conviction , P. 24. 3. Reason because flesh and bloud is full of pride , P. 26 , 27 Objection . Alas I am not convinced of the Spirit that Christ is my righteousnesse , therefore what case am I in . The full answer of this very comfortable , P. 28. The use of all this , P. 30. In which is shewen the priviledges and prerogatives of a man that is convinced in all temptations , P. 30. 1. When God himselfe seemes to bee our enemie , P. 31 2. Against Satan , P. 32. 3. Against our owne consciences , P. 33 How we may know whether we bee convinced of this righteousnesse . The answer to this , P. 33 Secondly , but how shall I know that the Holy Ghost hath convinced me enough of sinne , so that I may without presumption apply the righteousnesse of Christ. 1. If the Holy Ghost have discovered my sinnefull condition , P , 34 2. By the worke of the Spirit , P , 35 3. By inward peace and great joy , P , 36 , 37 4. Where this is it answers all objections , P , 37 , 38 The use . How we should live by faith , P , 38 2 How every day to make use of the righteousnesse of Christ , P , 39 Wherefore did Christ goe to the Father . 1. To make application of what hee had wrought , P , 41 2. To send the Spirit , P , 41 3. To stop Satans mouth , P , 41 , 42 4. To make the Father our Father , P , 42 5. Sweet comforts at the hower of death , P , 42 , 43 The use . Great comfort in the hower of death . P , 45 , 46 April 10. 1638. Imprimatur THO : WYKES . THE SAINTS Priviledge . JOHN 16.8 , 9 , 10. When he is come , he shall reproove the world of sin , righteousnesse and Iudgement . Of sin , because they beleeve not in me ; Of righteousnesse , because I goe to my Father ; Of Iudgement , because the Prince of this world is judged . Especially the 10. verse . Of righteousnesse , because I goe to my Father and you shall see me no more . OVR blessed Saviour descending from Heaven to Earth for the Redemption of man : after hee had accomplished that great worke , he ascended thither againe . And knowing his Disciples would take his departure very heavily , he labours to arme them against the assaults of all griefe and sorrow that might otherwise oppresse them , and that by many arguments . Among the rest , this is not the least , that when he is gone away , he will send the Comforter unto them . God never takes away any thing from his children but hee sends them a better . And this Comforter whom hee promised to send shall beare them through in all their Ministery , all function , and in effect he thus bespeakes them . You my Disciples are to encounter with the world , Be of good comfort , my Spirit shall goe along with you , and hee shall reproove the world of sinne , righteousnesse , and judgement . Of your selves you are too weake , but the Spirit shall strengthen you , and make way into the hearts of those that shall be saved , by convincing them of sinne , righteousnesse , and judgement ; So that be not discouraged , the Spirit shall breath courage into you and make way for your doctrine . When the Comforter is came , he shall reproove , the world of sinne , and of righteousnesse , and judgement : Of sinne , because they beleeve not in me ; Of righteousnesse , because I goe to the Father ; Of judgement , because the Prince of this world is judged . There are three maine parts of salvation . Knowledge of our misery , knowledge of our deliverance , and a life answerable . The Holy Ghost shall worke all these , hee shall Convince the world of their owne sinne , of righteousnesse by a Mediator , and of a reformation of life : So that the Holy Ghost shall goe along with you in the carriage of the whole businesse of mans salvation . Where hee begins , hee makes an end . Where he Convinces of sin , hee Convinces of righteousnesse , and then of a necessity of a reformation , hee beares all afore him , and he doth it in a spirituall order . 1 First , hee Convinces the world of sinne , then of righteousnesse , then of judgement , because it were in vaine to Convince of the righteousnesse of Christ , unlesse he hath before Convinced of sinne ; For who cares for balme that is not wounded ? who cares for a pardon that is not condemned ? therefore hee Convinces of sinne first . I have spoken heretofore of Convincing of sinne . Here is a threefold Convincing , of sinne , of righteousnesse , and of judgement , and every one of these hath a reason added thereto . Of sinne , because they beleeve not in me ; Of righteousnesse , because I goe to my Father ; Of judgement , because the Prince of this world is judged . The Holy Ghost begins with Convincing of sinne ; What is this Convincing ? It is a cleare and infallible demonstration of our condition , It brings a commanding light into the soule , It sets downe the soule and takes away all cavills , all turnings and windings . To Convince is to make a man as the Psalmists phrase is , lay his hand upon his mouth . Light is a convincing thing , now wee see the Sun we see it is day , though ten thousand men should say it is not day , wee would not beleeve them , because the convincing hereof is undeniable , that he must bee an unreasonable man that gainesayes it . So then , the Spirit of God brings a commanding light into the soule undeniable ; thou art thus and thus , here no shifting , no winding and turning will serve the turne , when the Holy Ghost comes with this light . I do but plainely unfold this . This Conviction of the Holy Ghost is not in generall onely , that all men are sinners , but particular and strong , thou art a sinner , and thou art in danger of damnation ; And it is universall , taking in sinnes of nature , sinnes of life , sinnes of the understanding , will , and affections , and it is not of sinne onely , but of the misery by sinne , of the danger , folly , and madnesse of sinne , and of the aggravations that greaten sinne : as of stifling so many good motions , withstanding so many meanes , abusing so many mercies . The Holy Ghost Convinces us throughly , that wee can have nothing to reply . Because I have spoken of this before , I am short . Beloved , unlesse the Holy Ghost Convince , there will be no Convincing , our deceitfull hearts have so many windings and turnings ; proud nature armes it selfe with defences , as a hedge-hogg winds himselfe round and defends himselfe by his prickes . So you have many cloath themselves with strong words , ill translations upon others , frivolous mitigations , the way of the multitude , as with a coate of male to keepe out this Conviction , that did not the Holy Ghost strike in hard with their consciences , Thou art the man ; this worke would never bee done . But you will aske me this Question , how shall we know common Conviction of conscience from this of the Spirit ? for carnall men that goe to Hell are Convinced by a common conviction , what is this saving Conviction ? I answer , Common Conviction by the light of Nature is a weake Conviction , a little sparke will shew a little light , but it will not inlighten a roome , it must be the worke of some greater light , as the Sun ; the Spirit is a strong light , stronger then naturall conscience . Naturall conscience and common light is of some breaches of the second Table . Naturall conscience never Convinces of corrupt nature , but the Spirit doth most of all , as you may see in David , Psal. 51. He resolves all into this , as if hee should say , what should I tell you of my murther and Adultery , in sin did my mother conceive me , so a true Christian doth not look to the branches so much as to the root . Then againe , a naturall conscience when it Convinceth a man , it is against his will , it makes him not the better man , he mends not upon it , but hee is tortured and tormented ; But a man that is convinced by the Holy Ghost , he takes Gods part against himselfe , he is willing to be laid open that hee may find the greater mercy ; So that there is a grand difference betweene common conviction of nature , and the Conviction of the Spirit . The Conviction of the Spirit is the light of the Spirit , which is of a higher nature then that of naturall conscience , I will send the Comforter , when hee comes hee will greatly inlighten and over-power the soule . Againe , the Conviction of the Spirit sticks by a man , it never leaves the soule : But that of an ordinary conscience it is but for a flash , and after they are worse then they were before . I must cut off these these things , because the time is alwaies past upon these occasions before we begin . Come we therfore to make some Use. The Spirit doth Convince of sin . But how ? by the Ministery ordinarily , though not alone by the Ministery . Therefore we must labour willingly to submit to the Ministery Convincing of sin . Conscience will Convince first or last . Is it not better to have a saving Conviction now to purpose , then to have a bare desperate Conviction in Hell. O beloved all the admonitions we heare , if wee regard them not now , we shall hereafter , therefore labour to make good use of this Sword of the Spirit of God , and it is an argument of a good heart to wish , O that the Ministery might meet with my corruption , that it may be discovered to me to the full . A true heart thinkes sinne the greatest enemy , and of all other miseries it desires to be freed from the thraldome thereof ; For that defiles Heaven and Earth and separates God from his creature . It s that that threw Angels out of Heaven , Adam out of Paradice . What imbitters blessings and puts a sting into all afflictions but sinne ? if it were not for sinne wee would take up any crosse , and beare any affliction more quietly then we doe . Therefore as we desire to be saved , and to stand with comfort before God at the day of judgement , let us desire and endeavour to bee throughly Convinced of sin . Take heed of resisting the Spirit of God in the Ministery : why are so many led captive of their lusts , but because they hate the Ministery of the Word , they looke upon it as Ahab did upon Elias , Hast thou found me , O my Enemy . They naturally are in love with their sinnes , and there is none so much hated as those that present themselves to themselves . A man take him in his pure naturalls , is a foolish creature , his heart rises against Conviction . You see the Pharisees Wise men , Learned men being convinced they hated Christ to the death ; why ? because he did untombe them and discover the dead mens bones within . So many now a daies that are convinced , hate any that by life or speech discover their sinne unto them , if it were possible and in their power to the death . Thus the Holy Ghost convinces of sin . But before I leave this point , let me add this from the reason or ground of this Conviction [ because they beleeve not in me ] That unbeleefe makes all other sinnes damnable , no sinne is damnable if we could beleeve and repent . Therefore we are convinced of sin , because we doe not beleeve : as we say of a man that is condemned , because hee cannot reade , therefore hee is condemned , he should escape if he could reade being for no great fault ; so it is here , it is not beleeving in Christ and repenting makes all other sinnes deadly . The differing of one man from another is their faith and repentance , some there bee whose sinnes are greater then others , yet by the Spirit of God and faith , they worke them out every day . It is faith in the brazen Serpent that takes away the sting of the fiery Serpents . I have done with the conviction of sinne . Let us now come to speake of the conviction of Righteousnesse . Of righteousnesse , 2 because I goe to my Father and you shall see mee no more ; It is a fit time for the Holy Ghost to convince Gods people of righteousnesse when they are convinced of sinne before , then they can relish Christ : Balme is balme indeed when the wound is discovered and felt , O then a pardon is welcome when the party is condemned . The reason of this conviction of righteousnesse is , because I goe to my Father and you shall see me no more . The Holy Ghost as he sets on sin upon the conscience , so he takes off sinne by applying to the conscience the righteousnesse of Christ , this is his office , first , to convince the world of sin , and then to convince of righteousnesse , whereby we stand righteous before God. And this righteousnesse here is not our owne inherent , but the righteousnesse of Christ a Mediator , God and man. The Holy Ghost convinces of righteousnesse in this order of a fourefold gradation . First , that there must be a righteousnesse , and a full righteousnesse . The second is this , that there is no such righteousnesse in the creature . Thirdly , that this is to bee had in Christ the Mediator . Fourthly , that this righteousnesse is our righteousnesse . First , 1 there must be a righteousnesse , for we have to deale with a God who is righteousnesse it selfe ; and no uncleane thing shall come into Heaven , unlesse we have a righteousnesse , how shall wee looke God in the face , or how can we escape hell . 2 Now for the second , that it is not in any creature men or Angels ; we have not a righteousnesse of our owne ; for there are divers things to bee satisfied , God himselfe , and the Law , and our owne consciences , and the world . Perhaps we may have a righteousnesse to satisfie the world , because we live civilly ; O but that will not satisfie conscience ; And then there must be a satisfaction to the Law , which is a large thing that condemnes our thoughts , desires , but God is the most perfect of all . Put case wee have a righteousnesse of a good carriage among men , this will not satisfie God , and the Law , it will not satisfie conscience ; men they are our fellow-prisoners , conscience will not be contented but with that which will content God , when conscience sees there is such a righteousnesse found out by the wisedome of God that contents him : else conscience will be alwaies in doubts and feares . Thirdly , 3 this righteousnesse is to be had in Christ. What is the righteousnesse of Christ ? The righteousnesse of Christ is that righteousnesse that is founded upon his obedience , active fulfilling the Law , and passive discharging all our debts , satisfying Gods Justice ; the meritoriousnesse of both of them is founded upon the purity of his Nature , all his sufferings and doings had their excellency from the personall Union of God and Man , in reference to which Union we may without blasphemy averre that God performed the Law , God died for us . 4 Fourthly and lastly , this righteousnesse is our righteousnesse , the Spirit convinces that this belongs to all beleevers , for it is better then Adam had , his righteousnesse was the righteousnesse of a man ; This righteousnesse is the righteousnesse of a Mediator ; And it is such a righteousnesse , that when we are cloathed with it , we may goe through the Justice of God , We may have accesse with boldnesse to the throne of grace , and say , Lord I come in the righteousnesse of Christ that hath appeased thy wrath and satisfied thy justice : this the Holy Ghost convinces of . But you will aske me , how doth the Holy Ghost convince me of the righteousnesse of Christ ? I answer , First , the Holy Ghost presents to the soule the knowledge of this excellent righteousnesse , and then creates a hand of faith to imbrace it being proposed ; you that are humble and broken-hearted sinners , here is Christ for you . The Spirit of God doth not onely reveale the excellency of Christ , but that this belongs to me , that Christ is given for me , and that revelation of the Spirit doth sway the soule , when the Spirit doth not tell in generall only , that Christ is an excellent Saviour , but shall relate to a Christian soule God gave Christ for thee : this swayes the heart to rest upon Christ , whereupon the marriage is made up betweene the soule and Christ , the soule saies I am Christs , and I give my selfe to Christ , and to whatsoever accompanies Christ : and then as it is in marriage , the persons by vertue of that relation have interest into each others substance & estate . So when this mystical marriage is made up betweene Christ and us , we have a right unto Christ by all rights , by titles of purchase and redemption ; He hath purchased Heaven for us , and us for Heaven ; all that Christ hath is ours , all his good is ours , our sinnes his , and his righteousnesse ours ; So when the Holy Ghost convinces mee of Christs righteousnesse , and gives me faith to imbrace it , then Christ is mine with all he hath . By this I have spoken you may see how the Spirit convinces , doe but imagine what a blessed condition the soule is in when this match is made . But you will aske me why is the sending of the Spirit necessary for the convincing of this righteousnesse ? I answer , for divers reasons . First , because it is above the conceit of man , that there should bee such a righteousnesse of God-Man ; therefore it is discovered by the Spirit , and when it is discovered , the Spirit must open the eyes of the soule to see , els we shall have a naturall knowledge of supernaturall things ; for a man by a naturall knowledge may understand them , so as to be able to discourse of them , therefore to change the soule , there must be a supernaturall sight to see supernaturall things . A divell incarnate may know all things and yet want to see , onely the Holy Ghost gives inward fight , inward eyes , and workes faith to see Christ as mine . Againe , the sending of the Holy Ghost is necessary for this conviction , because hee alone must set downe the soule and make the conscience quiet , who is greater then the conscience . Conscience will clamour thou art a sinner , the Holy Ghost convinces , in Christ thou art righteous . The Holy Ghost onely knowes what is in the heart of God the Father , and in the heart of every man : Hee onely knowes the intent of the Father to every Christian , and can answer all inward Objections and Cavils of flesh and blood raised up against the soule ; therfore the convincing of the Holy Ghost is necessary . Howsoever Christ hath purchased our peace , yet the Holy Ghost must apply it : For the conscience is so full of clamours , that unlesse the Holy Ghost apply what Christ hath done , conscience will not be satisfied : God the Father hath appointed Christ , and Christ hath wrought it , but the third person must apply it to the soule , to assure us , that this belongs to us . The application of all good things to the soule that Christ the Sonne hath wrought , is the proper office of the third person . In civill Contracts here there must not only be a purchase but a Seale , though Christ hath wrought righteousnesse for us , the Spirit must Seale it to every soule , this righteousnesse belongs to you , Christ is yours with all that is his . Againe , it must needs bee a worke of the Spirit , because flesh and blood is full of pride and would faine have some righteousnesse of their owne , the Jewes were of this temper , and it hath beene the greatest question from the beginning of the world till this day ; what is that righteousnesse whereby we must stand before God , but Gods Spirit answers all obiections . Beloved , the best of us though in an estate of grace , if the Holy Ghost doe not convince us , wee shall be in darkenesse and call all into question , therefore we must not bee convinced onely at the first , but in a continued course of Christianity : unlesse the Holy Ghost doth this , we shall fall into a dungeon of darkenesse , therefore the convincing of the Holy Ghost is necessary . Beloved this should make us take heed how wee heare , and how we reade , even to beg this convincing of the Spirit in every Ordinance . O Lord vouch safe the Spirit of revelation , and take the scales off mine eyes , that as these are truths of themselves , so they may bee truths to me . Sway my soule that I may cast my selfe upon thy mercy in Christ , &c. I must answer some Cases that many a poore soule is troubled withall . Alas I am not convinced by the Spirit , that Christ is my righteousnes therfore what case am I in ? I answer , some are more strongly convinced , and some lesse . Let a man be carelesse of holy duties , and he is lesse convinced , but let him be constant therein , and hee shall finde the Holy Ghost convincing him more strongly , that the righteousnesse of Christ is his ; there are many presumptuous persons that turne the grace of God into wantonnesse , who because through the Enthusiasmes of Satan they never question their estate , but conceit themselves to bee good men and in the estate of grace , think this to bee the convincing of the Holy Ghost : whereas this is a generall rule , Spirituall convincing is not totall but alwaies leaves in the heart some drugs of doubting , as a ship that rides at anchor , though it may reele too and fro , yet is it safe for the maine . So it is with the soule that is truly convinced , it is safe for the maine , yet it is tumbled and tossed with many doubts and feares , but their Anchor is in Heaven . Take this for a ground of comfort subscribed unto in the experience of all beleevers , that the Spirit of God so farre convinces them of Christs righteousnesse , as preserves in them such a power of grace as to cast themselves upon the mercy of God in Christ ; and God will not quench that sparke , though there be little or no light , yet there will bee heate ; God will send his Spirit into the heart , so farre as it shall not betray it selfe to despaire , and let such a beame into the soule , as all the power in hell shall not be able to keepe out ; but it is our owne neglect that we are not more strongly convinced , so as to break through all . This is the priviledge of a constant carefull Christian , to be strongly convinced of the righteousnesse of Christ. Thus we see how the Holy Ghost convinceth us of righteousnesse , other things I must omit . If this be so , I beseech you let us not loose our priviledges & prerogatives , doth God give grace , and give Christ with all his righteousnesse , and shal not we improove them ? Let us use this righteousnesse in all temptations . Let us pleade it to God himselfe , when hee seemes to be our enemy . Lord thou hast ordained a righteousnesse , the righteousnesse of Christ , that hath given full satisfaction to thy justice , and he hath given me a title to Heaven : howsoever my soule be in darknesse , yet Lord I come unto thee in the name of my Saviour , that thou wouldest perswade my soule of that righteousnesse . I would glorifie thy Name . Wherein wilt thou be glorified ? In mercy or justice ? O in mercy above all . I cannot glorifie thee in thy mercy , unlesse thou perswade me of the righteousnesse of Christ. Can I love thee except thou love me first ? Canst thou have any free and voluntary obedience from me , unlesse I be convinced that Christ is mine ? Now Lord I beseech thee , let me be such as thou maist take delight in . Beloved , since we have meanes of such a gift , let us never rest till we have it . If Satan set upon us , hold this out , if hee tell thee thou art a sinner , tell him I have a greater righteousnesse then my owne , even the righteousnesse of God-Man , I have a righteousnesse above all my unrighteousnesse . Satan saith God is displeased with me , I but he is more pleased with me in Christ , then displeased with me in my selfe . Satan saith I have sinned against God , I but not against the remedy , send Satan to Christ. O but thou hast a corrupt nature that makes thee run into this sin and that sin ; but there is a spring of mercy in God , and an over-running fountaine of righteousnesse in Christ , an overflowing sea of the blood of Christ. Therfore let us labour to improove this righteousnesse of Christ to God and Satan and against all temptations , yea against our own consciences ; I am thus and thus , yet God is thus and thus ; all his Attributes are conveyed to me in Christ. Let us exalt God and Christ , and set up Christ above our sinnes , above any thing in the world , as S. Paul , who counted all things dung and drosse for the excellent knowledge of Christ. You will aske me , How shall wee know whether we be convinced of this righteousnesse or no ? I answer , we may know by the Method Christ uses in convincing ; First , he convinces of sinne and then of righteousnesse ; for a man to catch at righteousnesse before he be convinced of sinne , it is but an usurpation ; for the Holy Ghost first convinces of sin . Therefore you have many perish because they never were abased enough . Beloved people are not lost enough , and not miserable enough for Christ , and not broken enough for him , and therefore they go without him . But how shall I know that the Holy Ghost hath convinced me enough of sinne , so that I may without presumption apply the righteousnesse of Christ unto my selfe ? Onely thus , if the Holy Ghost have discovered my sinfull condition of nature and life , so as to worke in me an hatred of sinne , and to alter my bent another way , and so make Christ sweet unto me , then I am sufficiently convinced of sinne . This in answer to that Question by the way . To returne in the next place , I may know I am convinced throughly of the righteousnesse of Christ by the witnesse and worke of the Spirit . The Spirit brings light , and faith , the worke of the Spirit hath a light of its owne , as I know I beleeve , when I beleeve , but sometimes we have not the reflect act of faith whereby to evidence our owne graces to our selves , but ever he that is convinced of the Spirit of God , his heart will be wrought to beare marveilous love to God ; upon this apprehension , that God is mine , and Christ is mine , the soule is constrained to love , whereupon ensues an enlargement of heart & a prevalency of comfort above all discomfort , for love casteth out feare . This one comfort that our sinnes are forgiven and that we have right and title to Heaven , when the soule is convinced of this it is in a blessed condition , then what is poverty and what is imprisonment ? not worthy to be reckoned in respect of the glory that shall be revealed . Againe , where the Holy Ghost convinces enough , there is inward peace and great joy sutable to the righteousnesse . As the righteousnesse is an excellent righteousnesse of God-Man , so that peace and joy that comes from it is unspeakeable peace and joy : So that then the heart sees it selfe instated in'peace and joy , as you have it , Rom. 5. Being justified by faith wee have peace towards God , not onely inward peace and joy , but a peace that will shew it selfe abroad , a glorious peace , a peace that will make us glory , verse 3. We glory in tribulation . A hard matter to glory in abasement : not onely so , but we glory in God , God is ours , and Christs righteousnesse ours ; when Christ hath satisfied Gods wrath , then wee may make our boast of God. Againe , where this conviction of righteousnesse is , it answers all objections , the doubting heart will object this and that , but the Spirit of God shewes an . All-sufficiency in Christs obedience , and that sets the soule downe quietly in all crosses , and calmes it in all stormes in some degree . Where the soule is convinced of the righteousnesse of Christ , there the conscience demands boldly : It is God that justifies , who shall condemne ? It is Christ that is dead and risen againe and sits at the right hand of God ; Who shall lay any thing to the charge of Gods chosen . So that a convinced conscience dares all creatures in Heaven and Earth , it works strongly and boldly . I shall not need to inlarge this , you know whether you are convinced . To end the point , I beseech you labour to live by this faith , heere is an evidence if we can live by it ; How is that ? Every day to make use of the righteousnes of Christ , as every day we run into sinne . Be sure we have our consciences sprinkled with the blood of Christ , that as we increase new guilt , so we may have a new pardon , therefore every day labour to see God as reconciled , and Christ as our Advocate with the Father . Christ is now in Heaven , if we sinne , make use of him , this should be the life of a Christian , to make use of Christs righteousnesse ; when you finde nature polluted , goe to God , and say , Lord my nature though fowle in it selfe , yet is holy and pure in Christ , Hee tooke the weakenesse of the humane nature unto him that hee might communicate the worth and efficacy of his divine nature unto me , and for my actions I am a sinner , but Christ hath fully discharged all my debts , and is now in Heaven , hee hath performed all righteousnesse for me . Look not upon me as in my selfe , but looke upon me in Christ , He and I am one . This should be every daies exercise to see our selves in Christ , and so see him and our selves one . I should inlarge the point further , but I will speake a word of the reason . What is the reason ? why the Comforter may and shall convince of righteousnesse ? Because I goe to the Father ; what strength is there in that reason ? why this , Christ took upon him to be our surety , and hee must acquit us of all our sinnes ere he can goe to his Father ? If one sinne had beene unsatisfied for he could not have gone to his Father , but now he is gone to his Father , therefore all our sinnes are satisfied for , so that now the Ascention of Christ is a sufficient pledge to me that my person is accepted , and my sinnes pardoned , because he is gone to his Father to appeare before the Father for us , which he could not have done , had he not fulfilled all righteousnesse . But wherefore did he go to the Father ? why , to make applicatiō of what he had wrought . If Christ should not have gone to the Father , hee could not have sent the Holy Ghost to us . Therefore there is great use of this going to his Father . Satan pleads before God wee are such and such , I but saith Christ I have shed my blood for them , and there hee perfumes all our weake prayers ; if wee were not imperfect what need we a Mediator in Heaven . Therefore he is gone to Heaven to disanull all Satans accusations , and to provide a place for us , die when wee will , our place is readie . Then againe hee is gone to the Father , to cloath us with a sweet relation , to make the Father our Father . For he saith , Iohn 12.17 . I goe to my Father and to your Father ; So that he is not ashamed to call us Brethren , by vertue of this we may goe to God and call him Father , & when we die we may without presumption say , Father into thy hands I commend my spirit , for the Father loves us as hee loved Christ , with one and the same love , though in a farre different degree . What a comfort is this , that when we die , we goe to our Father that is better then any earthly Father ; Therefore it should joy us when the time of our departure comes : We see old Iacob when hee saw the Chariots come out of Aegypt , how his heart leaped because he should go to see his Sonne Ioseph : So when death is sent to transport us to Christ , to Heaven , had wee a strong faith we should be exceeding glad . And let us learne here the art of faith from Christ , I goe to the Father saith hee , there was a great deale of time yet to passe no lesse then forty daies after his Resurrection before he went to the Father , yet he saith , I goe to the Father , to shew that faith presents things future as present ; faith sees Heaven as present , and the day of judgement as present , and doth affect the soule as if they were now existent . If we had a Spirit of faith it would thus present things farre off as nigh at hand . Therefore when we meet with any thing that may make our way to Heaven seeme long or troublesome , exercise your faith , and make your terme present to your spirits though remote from sence , say I go to the Father , what though I goe through blood and a shamefull death , yea perhaps a tormentfull death : yet I goe to the Father ; when a man is once perswaded that God is his Father in Christ , it will make him walke to Heaven before his time . Let us make Use of this point of Christs going to the Father . Beloved , there is not a point of Religion but hath a wonderfull spring of comfort , and it is want of faith that we doe not draw more comfort from them . When therefore we part with our friends by death , thinke they are gone to their Father . If ye loved mee saith Christ , yee would rejoyce , because I said I goe to the Father . If wee love our friends , wee should rejoyce when they die ; Beloved , this should comfort us , Christ is gone to his Father , O what welcome was there of Christ when he came into Heaven , the same welcome will there be when we goe to the Father ? How joyfull intertainement shall we have of the Father and the Sonne ? Therefore death should not be troublesome to us , say Christs righteousnesse is mine , therefore I know I shall goe to the Father , what care I then what kind of paines I goe through . If a man be going to a desired place , howsoever the way be troublesome , the sweetnesse of the end will make him forget the discouragements of his passage . Perhaps we must wade to Heaven through a Sea of blood , it matters not , the end will recompence all , though wee lose our limbes by the way : It is better to limpe to Heaven , then dance to Hell. FINIS . Notes, typically marginal, from the original text Notes for div A12194-e1670 1 Convincing of sin What is this convincing . Quest. Answ. 1 Difference . Psal. 51. 2 Difference . Vse 1. 2 Conviction of Righteousnesse . A fourefold gradation of conviction of righteousnesse . 1 Gradation . 2 Gradation . 3 Gradation . 4 Gradation . Quest. Answ. Reas. 1. Reas. 2. Reas. 3. Ob. Answ. Vse . Quest. Answ. Quest. Answ. Vse . Vse . 
A12177	----	The Christians end. Or, The sweet soveraignty of Christ, over his members in life and death VVherein is contained the whole scope of the godly mans life, with divers rules, motives and incouragements, to live and die to Iesus Christ. Being the substance of five sermons preached to the honorable society of Grayes Inne, by that learned and faithfull minister of Gods Word, Richard Sibbes, D.D. and sometimes preacher to that honorable societie. Sibbes, Richard, 1577-1635. 1639 Approx. 134 KB of XML-encoded text transcribed from 69 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A12177 STC 22485 ESTC S117259 99852474 99852474 17798 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12177) Transcribed from: (Early English Books Online ; image set 17798) Images scanned from microfilm: (Early English books, 1475-1640 ; 1082:3) The Christians end. Or, The sweet soveraignty of Christ, over his members in life and death VVherein is contained the whole scope of the godly mans life, with divers rules, motives and incouragements, to live and die to Iesus Christ. Being the substance of five sermons preached to the honorable society of Grayes Inne, by that learned and faithfull minister of Gods Word, Richard Sibbes, D.D. and sometimes preacher to that honorable societie. Sibbes, Richard, 1577-1635. [2], 63, [1], 49-111, [1] p. Printed by Thomas Harper [and Eliot's Court Press], for Lawrence Chapman, and are to be sold at his shop at Chancery lane end next Holborne, London : 1639. "Eliot's Court Press pr[inted]. sermons 4 and 5"--STC. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2002-11 TCP Assigned for keying and markup 2002-12 Aptara Keyed and coded from ProQuest page images 2003-01 Olivia Bottum Sampled and proofread 2003-01 Olivia Bottum Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion THE CHRISTIANS END . OR , The sweet Soveraignty of CHRIST over his members in life and death . VVherein is contained the whole scope of the godly MANS life , with divers Rules , Motives and Incouragements , to live and die to IESUS CHRIST . Being the substance of five SERMONS preached to the Honorable Society of Grayes Inne , by that Learned and faithfull Minister of Gods Word , RICHARD SIBBES D. D. and sometimes Preacher to that Honorable Societie . 1. COR. 6. 20. Yee are bought with a price , &c. HEB. 11. 4. He being dead , yet speaketh . LONDON , Printed by Thomas Harper , for Lawrence Chapman , and are to be sold at his shop at Chancery lane end next Holborne , 1639. THE FIRST SERMON . ROM . 14. 7 , 8. None of us liveth to himself , and none of us dyeth to himself , for whether we live , we live unto the Lord , and whether we die , we die unto the Lord : Whether we live , therefore , or die , we are the Lords . THe sc●pe of the Chapter in ●he former part of it , is to discover to the Romans , and in them , to us all ; how to carry our selves to others in matters of indifferency . As there is difference of things in the world , some good , some ill , and some of a middle nature ; so there are different affections in men , about these things of a middle nature , some are strong , and they are prone to despise the weaker ; for they know their liberty . Some more weak , and they are prone to censure , and complain of them that be strong : as all weaknesse is full of impatience . Thus it was with the Romans , the strong despised the weaker , as ignorant ; the weaker censured , and in their hearts condemned the strong , as too adventurous The Apostle sheweth here an excellent peaceable spirit , hating contention , as an evill thing in a Church . In a Fa●ily , when children fall together by the eares , the father taketh up the quarrell , by beating them both , So in a Church while people fall a contending , and breaking the bonds of love , God taketh them in hand . And therefore the Apostle taketh them off from this danger , of despising one another ; and presseth it by a reason in the fourth Verse drawn . First , from their relations . Who art thou that judgest another mans servant ? Secondly , from their aimes . They doe it both out of religious respects . Hee that eateth , eateth to the Lord , he that eateth not , eateth not to the Lord ; hee that regardeth not a day , regardeth it not to the Lord ; he that doth it , doth it to the Lord. And therfore if both have a Religious respect , censure may be forborn . There is that force in a good aime , that in some actions of an indifferent nature , they may be done , or not be done , & God may beare with both , though hee allow not of eithers carelesness in searching out the truth ; Till the ●ime of growth , God beareth with them , so their aimes be gracious , their fault being simple ignorance , not malicious pertinacy . When S. Paul saw the hypocriticall aimes of the Galathians , in things of indifferent natures , he would not yield a whit to them . But the defect of the Romans was in their knowledge , not in their wils : they did it with respect to the Lord. And therefore as in Acts 13. 18. God is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( an excellent word ) to beare with their manners in the VVildernesse , dispencing with many things , as putting away of wives , &c. not that hee liked that course , but hee would set up a meek kinde of government , not taking advantage to cast them off . So he dealt with the Romans . Now shall God be mercifull , and indulgent , and man severe ? In the text you have a generall reason , why they that did it , or did it not , did , or did it not , to the Lord. For none liveth to himselfe , or dieth to himselfe , but whether we live or die , we are the Lords . In this reason here is first a generall negative None of us liveth to himselfe , none of us dieth to himselfe , a figurative speech , and Rhetoricall expression , beginning and ending alike . Secondly , there is a generall affirmative , when hee hath taken them off from themselves , hee assigneth them to a true Lord. Whether we live , we live to the Lord whether wee die , wee die to the Lord. And this is set downe with a disjunction , wee neither live to our selves , nor die to our selves . And , thirdly , a generall ground that wrappeth ●p all , Whether we live or die , we are the Lords . And therfore in reason wee should live to him , and die to him . Fourthly , there is the ground of all , in that , that followeth , For to this end Christ died , and rose againe , that bee might be Lord of life and death . So here is reason upon reason , and ground upon ground . The summe of all is , wee cannot certainly conclude of life or death : For wee live but for a while , and when wee have acted our part upon the Stage , we die , and go to another world . Of life and death we can make no reckoning . Assoone as wee begin to live , we begin to die . For some part of our life is taken away daily , as it is with sum , the more you take away , the lesse remayneth . But certaine it is , living and dying , we are the Lords . VVee ought therfore to have a conjunctive consideration . I now live , yet that is not my comfort , but sure I am , Whether I live or die , I am the Lords . He riseth from a generall to a particular , which may teach us this point of wisdome . First , that to have good generall truths is an excellent point of wisdome , for they have affluence into all particulars . A comprehension of principles is the ground of prudence for direction in particular cases . There is no art , but hath some generall maxims , as in Law , in Physick , and in the Mathematicks . There be canons or principles ( call them what you will ) that have influence into all particulars . So Religion hath general rules , which should be deposited in memory at all times ; that on all occasions wee may see how particulars spring from , and agree to the generals . Therefore wee should labour to treasure up in our memory good principles , for men worke in all things according to their principles . If they have good principles , or general truths , they work answerably . And the reason of any errour in a Christians life , is from false principles . Men of a bad conscience , whose synteresis ( being the part of the soul that preserveth principles ) is corrupt , they think they do God good service in killing of men , from an abominable principle . As in Popery which is grounded upon false principles , making mens traditions a rule of faith . Therefore it is good to have generall true grounds : Marke how the Scripture is frequent this way . What an excellent generall rule is that of Christ ? Seeke the kingdome of God and his righteousnesse , and all other things shall be cast upon you . Carry that along , and what a light doth it give into all our actions . VVhat need wee by indirect courses seeke to bee great in the world , if we take Christs method ▪ Again , our Saviour Christ in his ordinary speech delivered it , a generall rule , It is better to give , then to receive . VVhich containeth a direction to men to be publike and liberall , Saint Pauls ordinary course was so , Knowing therfore the terrour of the Lord , wee perswade men , &c. VVhat an influence hath this into our conversations , That I must do , as I must give account at the day of judgment . And so what use made hee of the glorious state to come in that house , and building of God , not made with hands , not seen but apprehended onely by faith . It inabled him to do , and suffer all things that became a Christian to do and suffer . If a man have that principle , and mindeth it , that all things worke together for the best , to them that love God , what can discourage him ? he knoweth in the issue all sh●●l be for the best , and God will not fail him , nor forsake him in his way , but giveth his Angels● charge over him So Christs direction . One thing is necessary , how may it rectifie us ? when we trouble our selves about many impertinencies . If these generalists were always present , upon sollicitations to sin , or discomfort . It shall goe well with the righteous , and it shall not go well with the wicked , if wee take good courses it shall be well , if ill courses , sinne will be bitter : it would be a marvailous helpe and advantage in all particulars of our lives . The second general observation is this . That as we must get good principles , laid up in store upon all occasions ; so we must specially have gracious aimes . Men are as their aimes are ; Noble spirits have noble aimes : Christians are of an higher ranke then ordinary men , and therfore they have higher aimes . Religion giveth command to all other particulars , and prescribeth to them a general end ; it taketh a man off from a false end , and pitcheth him upon a true end . It taketh him from himselfe , th● great Idoll that Man naturally sette●h up above God ; and above Christ ▪ and above Heaven and Happinesse , and telleth him that the true end of all , is to live to Christ , and that on good grounds , for we are his , and his by good title , hee died for us , that he might be Lord both of quick and dead . As in state Policy , those that are Governours in a state , they prescribe ends of Trades , and reduce them to a serviceablenesse of state . If they finde any thing hurtful , they look to it , as it stands in reference to the common good : So Religion considereth of all particulars as they have reference to Christ , and the mayn end , taking us off from false ends , and prescribing the last , and best end , and directing all particulars to that end . But wee shall see this better in the unfolding of the words . The first thing hee begins in the general is , to take us off from false ends , None of us liveth to himselfe . First , to live to our selves , is not altogether to be taken in a civil sense . A man liveth to himself , when he liveth privatly , or retiredly , Benè vixit , qui bonè latuit . So a man may do in some things , especially in times of persecution , but this ordinarily is not good . A man is a creature for communion , & God hath fitted him for communion by speech & other endowm●nts , that there may be preserved a communion of Saints . But because a retired life is sometimes good , it is not here maynly aymed at . Again , secondly , VVe live to our selves , when we minde our selves altogether , and not one another . VVhen we have more respect to our selves , then to God , or to our Christian brother . And this is even contrary to nature , wee see in nature , that a particular nature wil in some cases yield to a general , and thwart it self . The fire is a light body , and in the natural motion of it , mounteth upward , yet this body wil go downwards to preserve whole the uniuersal nature from a vacuum from emptinesse , that the fulnesse and solidity in nature may not be disturbed . And we see heavy bodies goe upward for the same end . As a man wil venture the hand to save his head , and to save his body ; so it should be in society and government , particular men should venture themselves for the Prince or State , for the head or for the bodie . But in a more large and religious sense . To live to a mans self is , to make himselfe his last end ; his Terminus reductivus to reduce all to himself : and make Religion & every thing serviceable to himself . When a man will serve himself of God for base ends , because his service will advance him . As the Sichemites were circumcised for Dinah . And to die to our selves is much like it . A man dyeth to himselfe , when he regardeth himself in death , and is regarded much of no body else . Persons that have an absolute being of themselves , that have no kindred , not much acquaintance , or have been little fruitful in their lives , die to themselves in a civil sense . That is , no man mourneth for them , saying , Ah my brother , They were of little use in their lives , and so little mist in their deaths . And usually they that live thus to themselves , they die to themselves , little regarded , little lamented . Onely this often times , they do most good when they die , as we say of Swine , They are never good till dead . But this is meant in a theological higher sence , No Christian dieth to himselfe , that is dieth unregarded of God , and of good men . As hee liveth not to himselfe but to Christ , so he dieth not to himselfe , Precious to the Lord is the death of all his Saints . He is not Despotos , without Lord and Master , but whether he liveth or dieth he is the Lords ▪ So much for the negative part which wee see may be taken both actively and passively . But this clause w●l be better understood by adding the other . Whether wee live , wee live to the Lord : Or whether we die , we die to the Lord. What is it to live to the Lord ? First , to acknowledge the Lord in all our wayes , to be our Lord , to whom we owe our selves . And secondly , Therupon to resigne our selves to the Lord in our whole carriage , so as to obey him , to give up our selves to be disposed of him , and directed by him , as hee pleaseth . And then Thirdly , to refer all things to his glory as our last end , and to endevour that God and Christ may be known , and magnified in the VVorld . VVhen wee labour to practise what we pray for , according to that first Petition , ( hallowed be thy name ) his Religion and truth ; and whatsoever else is Gods , may be advanced , set high , published and inlarged , that he may be known and worshipped , that he may be to us , what he is in himselfe , the great God , Lord of quick and dead . So by our giving respect to him , sutable to our knowledge of him . Fourthly , and lastly , He that liveth to the Lord , comfor●eth himself , in this , that the Lord taketh notice of him in every thing . For it is a phrase impor●ing a direction to a duty . And likewise to confirme , and comfort us in this , that we do our duty . VVee doe not serve a dead Master , but one that taketh notice of us , living and dying . So to die to the Lord , is to acknowledge Christ to be the Lord of life , and the Lord of death of death , as well as of life . Hee hath the keyes of Hell and of Death , and the disposing of both . Therefore wee must resigne up our selves to him in death . And then study to honour him by death in any kinde , yea , by Martyrdome , if he shal cal us to seale ; the truth of Religion with bloud . And then to acknowledge him to be owner of us , and one that wil receive us dying . As he took notice of us living . And so the words are a privilege , as well as a duty . As it is sealed up in the last words . Whether wee live or die , wee are the Lords . Thus I have unfolded the text . Hee first promiseth the general negative . No man liveth to himself , no man dieth to himselfe . You must apply this to Christians onely , that are true Professors , and members of Christ. For other men that are not in Christ , & have not the spirit of Christ , they live to themselves , and die to themselves , and ayme at themselves in all things , and therefore they are not the Lords . Therfore it is a fearful condition to live , and die to our selves . Yet you have some kinde of men , not onely in their particular persons , but in their callings are all for themselves , but why should I call it , calling ? for there is no calling , but it is for publike good . As an Vsurer , ( for whose good is he ? ) Let all sink or swim , what careth hee , so times hold , and moneths , and yeeres continue , hee wil have his returns . And such are they , that live in a cours● of oppression , that live by the ruine and spoyle of others . But there is a more subtile living to a mans selfe , as all men doe , that have not the spirit of Christ , they live within that circle selfe ▪ the Devil keepeth them that they goe not out of it : so that s●lfe doth run through all their actions , their civill a & ions , yea , their religious actions ; which are all tainted with self-respects . Ever since the fall , it is so Man withdraweth himself from Gods government , and setteth up himselfe instead of God ; & thought to have a secured happines from God , in eating the forbidden fruit , and therfore would not depend upon God to be happy . He saw another way to be like God. God hath highest place in our heart , by order of Creation , and according to the degrees of excellency in things , should our esteeme of them be , every thing being beautifull in his place . But where God is put down , ( as he is in all men , till they be in Christ ) something self-love sets up in the heart above God. Hence commeth the necessity of this method of taking us off from our selves , before wee can live to Christ , because self-love is an impediment , and blocke in the way betweene us and Christ , heaven end happines . And therfore Christ begins the Gospel with self-denial . Whosoever will be my Disciple , let him take up his Crosse , and follow mee . Now there be foure degrees of selfe . There is 1. Naturall 2. Civill 3. Sinfull 4. Religious Selfe . First , naturall selfe , is the state wee are in , as men . Secondly , Civill , as we are poor , or rich , or honourable , according to our severall places in the Common-wealth . Thirdly , sinfull selfe is , as we are carried to sinfull lusts , and the Cr●ature . Fourthly , Religious self is our Condition in Christ , when we are ingreaffed into him , and made new Creatures . Now we must not live to our selves . First , not to our naturall selfe . VVe must not live , onely , to live . For as all other Creatures are to serve us , so wee are to serve something else , that is better . For that , that is not of it selfe , cannot be for it self . Now we have not beings from our selves , but from God ; he giveth us beings , and a being in that ranke of Creatures , wherin we are . Therfore our naturall self must be to a higher end . A man is not the end of things , there is another end then he ; and that is God , who is of himselfe , & hath made all other things for himselfe . And therfore riches and honours , and the like : wee should not live to our civill selfe . Nature teacheth us that having spirits , we are not for any thing meaner then our selves . We do not live here to be rich , to be great , to command others ; for these things do not answer the soule of man. First , Nothing that hath an end , can be a chief end . That , that hath ●inem consummatum , cannot be finis consummans . That , that hath an end , consuming it self , cānot be an end , perfecting it self . We have a journy beyond all things ▪ and that cannot be our end , that leaveth us in the way . Riches and honour are determined in death . Let our preferments be never so great , thogh to the Monarchy of the whole World : yet we have a being beyond them They have consumptions in themselves . And then they be inferiour . No truth in them , can fill up the understanding , no good in them , can fill up the will. But the understanding can pierce through them . And the will in rellishing , and tasting the good of them , can looke on them as cast commodities . It can quickly suck out all the sweet that is in them . Therfore they cannot be a mans end : because hee hath larger parts then they can fill . That , that must be mans end , must be larger then the soule , and that wherin hee can rest , it must be some universall good , fit for all turns and purposes . Now there is nothing in the VVorld that hath more then a particular service , for mens particular service , for mens particular ends . Honour can doe something , but not all things . Riches cannot command health , they cannot cure a fit of an ague : they be for a particular good onely . They can command many things , but not al things Men consider what they can do , & therfore desire them . But they consider not what they cannot do , and therefore they rest in them . That which is a mans last end , must be a satisfying general , universal good , an immortal good , of equal co●tinu●ance with hi● ; as nothing in the world is . It must be such a good , as hee cannot offend , or be defiled with all . Such as hee cannot misuse . And what is there in the World , but Christ , and the best things , but a man is prone to defile himselfe in ? Knowledge is the best thing , but that worketh like leaven , it swels as the Apostle saith , Knowledge puffeth up . Therfore wee must live to no worldly thing . And much lesse must we live to sinfull selfe . Some things are to be denied in way of competition , and in opposition , but somthings are to be denied absolutly . Absolutely , a man must not owne , or live to a base lust , pride , or sensuality . Hee ow●th nothing to these , but mortification . We are not debters to the slesh ; saith the Apostle . Therefore when a proud vindictive motion ariseth , say I owe no suite , or service to the flesh . VVhat should these doe in a heart dedicated to God , consecrated to Christ ? I am not mine owne , much lesse Satans , or lusts : which be objects of mortification , but no way worthy of my service . Absolute deniall is required here . Of other things , a deniall is required onely as they stand in competition with Christ. In that case , a man must sacrifice Isaac , not onely his sinful selfe , but natural self also , his life , and bodily liberty , the dearest thing in the world , and whatsoever is sweet for Christ. He having taken us off from our selves , assigneth us to a true Lord. Wee live to the Lord , and die to the Lord. It had not beene enough to say , Wee ought not to live to our selves , or die to our selves , if he had not told , whom we must live to , and die to . For naturally man will never leave any thing ; though but an apparāt good , til he knoweth something better . A man wil not part with a bad Master , til he hath a better service . Therefore he sheweth where to bestow our selves : namely , upon Christ , who hath care of us both in life and death . This is to be laid down for a ground ; had we not a better being in Christ , then in our selves , hee would never take us from our selves ; for God never biddeth us to our losse . We have a better condition in Christ , then we can have in the VVorld . It is our gaine , and advantage to live , and die to Christ : though it be to the losse of naturall self , of civill selfe , and whatsoever else ; yet it is our advantage . It is Mercatorium , not a losse , but a trading . VVee have a better for worse . No man ever parted with any thing for Religion , or a publike good , but God made it up in a better kind . Though God should not make it up in this world , in the same kinde : yet in Religion , there be all things better then in the world . If we lose honour here , wee have honour from God. If wee lose riches , wee have them made up in grace here , in glory hereafter . If wee lose liberty , we have it in the inlargment of a good conscience . If wee lose friends , wee get a God for a friend , who can make our enemies fried̄s . If we lose life , wee are put into possession of eternal life , and therfore wee need not stand at the bargain . Wee have a better being in Christ , then in our selves . VVater is not lost , when it emptieth it self into the Sea ; for there it is in its proper element . A Christian is not lost , when he loseth himselfe , in his God , in his Saviour . For in him he hath a better being , then in himselfe . Hee is brought neerer the fountain , I desire to depart , and to be with Christ , which is the best of all , saith the Apostle , Religion is a most excellent condition ; for as hee that saveth his life , shall lose it , so hee that loseth his life , shall save it . All our comforts have a better being in Christ , then in● our selves : and therfore wee should labour to have communion with him , and to strengthen our faith in Christ , and be in love with our happy condition in him ; which yieldeth comfort in life and death . And all by vertue of the death of Christ , and the resurrection of Christ. As he saith afterward , Christ both died and rose again , that hee might be Lord both of the dead and of the living . The resurrection of Christ is the consummation of all . If Christ had not risen again , where had our comfort bin ? But the very thought of it that we are ingraffed in one , who hath not only purchased us by his death ( for we are the price of his bloud ) but to make it cleer that it is so , is now in heaven as our head , having overcome death , and intending to bring al his body where he is ; as it was his will , That where hee is , wee should be also ; is a glorious thought . The glory of Christian Religion is in the resurrection of Christ , and to consider that we that are creeping here on earth , shal be members of him , that is glorious in Heaven , Lord of heaven and earth , who not onely died for us , but is risen againe ; and wil make us all ( both in body and soule ) conformable to his glorious selfe ; ( as the Apostle saith to the Philippians ) cannot but infuse life and vigour into all our actions , estates , and conditions , be they never so mean. And have a wonderfull influence into the whole life of a Christian. THE SECOND SERMON . ROM . 14. 7 , 8. None of us liveth to himself , and none of us dyeth to himself , for whether we live , we live unto the Lord , and whether we die , we die unto the Lord : Whether we live , therefore , or die , we are the Lords . FIrst , the general scope of the Apostle is , to take us off from our false ends , None of us liveth to himselfe , &c. Secondly , to assigne us to the true object , to whom wee ought to dedicate our selves : that is , to the Lord. Thirdly , the ground of all , Whether wee live or die , we are the Lords . And then fourthly , the spring of all ; Christ both died , and rose againe , that hee might be Lord both of quick and dead . There is a conca●enation , and knitting together of divine truths . They following one another by a necessity of cōsequence . As from the body of the Sunne , there is a naturall issue of beames . And as in plants derivation from the root into the branch , so there is from Christ into all truths . Grant him to be the second Adam , and grant him Lord of the Living , and of the Dead , and it will follow , wee ought to live to him . If we grant , we ought to live to Christ , then wee must grant , wee ought not to live to our selves . For wee ought to live to Christ. Why to Christ ? because hee is Lord both of life and death . Why is he Lord ? because hee hath purchased it by his bloud . How doe wee know hee hath purchased it by his death satisfactorily ? because hee is risen againe , and sitteth at the right hand of God to make all good for us . Things are best to us , when they are digested and made our own , by the presence of good principles . But here is the mischief . Sin is ready , and good principles are not ingraffed into us ; but if divine truths were as neere as corruption is , then wee could withstand , and repell all temptations . As Travellers have the end of their journy in their thoughts habitually , though not actually , for every step they take is in vertue of their end . So wee should consider that we are all Travellers in the way to Heaven , and every step of our life should be to that end . The ignorance of this maketh the life of most men , to be but a digression from the mayne . As if they were brought into the world , onely to satisfie base lusts , and to seek themselves , to serve Satan and sin , the professed enemies of God , which are not onely digressions , but motives to hell , and eternall destruction . VVhat a pitifull thing is it , that Creatures should come into the world and live , some twenty , some forty , some moe yeers , and go out of the world again , not knowing wherfore they lived . Good reason it is wee should live to Christ , acknowledge him in all our ways , live answerable to our knowledge , resigne up our selves to his government , and seek his glory in all things ; that wee may make Christ known in the VVorld . That all , that see us may see Christ in us , and perceive our love to him , That hath called us out of darknesse , into his marvellous light . And also to acknowledge him to be Lord of our life , and in death to resigne our selves to him , as a faithfull Creatour ; knowing that hee taketh care of us in life and death . For we are not our own , Wee are bought with a price , as the Apostle saith . Again , Our selves are our greatest enemies . ●here is no such flatterer , as the bosome flatterer . That enemy , selfe , that we have in our bosomes betrayeth us to Satan ; else all the Devils in hell could not hurt us . Self is our own enemy , and Gods enemy . Nay , enemy is too easie , too good a word ; the best thing in us , is enmity it self against God. By wofull experiment wee finde that which hath brought all the misery , that the world ever felt , hath beene self-will . Men will be turned upside down , rather than their wils shal be crossed ; but doth not this provoke God ? Shall a piece of earth strive against him ? and will not hee break it to powder ? Surely God will set us as a mark to shoot at , and will triumph and get himselfe victory and glory over those creatures , that will have their wils . Hell is fit for such , God will be sure to have his will of them : when the creature shall set his wil against Gods wil ; when an earthen pot shall set it self against a mace of brasse ; which will have the worst , think you ? If we live to our selves , we lie open to Satan . But on the contrary part a man that liveth to God , is fit for any gracious motions whatsoever they be . Hee is fit for God , and a blessed communion of Saints . Man is a reasonable creature , made for God. And if you grant there is a God , you must grant that man is to doe service to that God. God is the Creditour , and man the Debtor , and of necessity there must be an obligaiion . Now to shew the nature of this living to Christ. First , it imports a vitall operation , an exercise , that proceeds from life . Now as naturall life springeth from union of the body with the soule , so the union of the soule with Christ bringeth into the soule true principles of an holy and spirituall life : For Christ and the soule cannot touch one another , but presently hee infuseth a living principle . All artificiall motions proceed from something without . And such are the self-seeking Christians , that do only act a part in Religion ; but these tha● truly live to God and Christ , they have an inward instinct that enclines them to holinesse . Secondly , there is intyrenesse in a Christian course , so that he liveth to none , but Christ. Life is not onely taken for the space of his being in the world , but for the improving of all the furtherances of our life to Christ. As to bestow our selves upon him , in all the civill relations wee have in the World , by being obedient to him , and to others in him , and for him , & in whatsoever callings we are , not onely in our naturall life , but also in our civill life ; to go on in a constant tenour all the whole course of our lives aiming at Christ ; not to set our selves in our callings to get riches , ( for those shal be cast in by the way ) God alloweth us riches , but not to be our ends ) but that wee may serve him and honour him . There is no time to sinne , but a time for every thing else . Thirdly , In our living to Christ there must be evennesse and uniformity , wee must not live to Christ for a fit , but constantly not to doe , now and then a good action , but to make it our course , our trade to live to Christ intirely , constantly , uniformly . Fourthly , and then living to the Lord implye●h , that all Christians counsel and advice is how to live to Christ. Heaven is alwayes before him , because his way is to God , and to Christ. Other men will rage , and swel , though the know wel enough , they are out of the way , when they be put in minde of it . But a gracious man is glad to have any Scripture opened that may give him more light either by a discovery of a sin or duty , because hee now knoweth an enemy and friend , which before hee knew not ▪ and hath learned a duty which before hee was ignorant of , for it is his scope and endevour to set himself in the way of living to Christ. Firftly , Hee that liveth to Christ , hath likewise this quality . He is not carried on his course by false windes , hee doth not sail by a false cōpasse . Though the world incourageth or discourageth him , all is one , hee regardeth it not ; his care is wholy taken up in the service of his God. And with Ioshuah , think the world what it wil , He and his house will serve the Lord , and with holy David will resolve to be yet more vile for Gods glory . And though hee getteth disgrace in the world , he regardeth it not , but is willing to suffer it , so that his God may be honoured , knowing , he shall not be a looser by the bargaine . Other men if so be they are disgraced , they are so shallow in Religion , that they are quickly taken off , because the truth hath no root in them , like the bad and naughty ground : and not only so , but they will speake contrary to the truth in their consciences ; b●t , alas , one day they shall know , that God accounteth them as his enemies : Sixtly , again , a true Christian will live to the Church of Christ , for we are members of Christ , we ought to labour for the advancement of the truth of his Religion , the Kingdome of Christ , and to be of the same spirit with good Nehemiah , that all may be well with us , when the Church of God prospereth , and groweth up in the world , getting victory over all her enemies . Now carnall men live not at all to Christ , they care not whether Religion sinketh or swimmeth . Tel them of heavenly matters , tush , they are not for them , but God doth hate such persons , for as they regard not to serve God , or to owne Christ in their lives : so hee wil not owne them at their deaths . As in prosperity they are not on his side , neither wil owne his part , ( which one day wil prove the best ) so in times of trouble , they cannot expect or looke for any favour , or mercy from him . And to adde one thing more , though it must be our chief aime to looke to Christ , yet God allows us to look also to our own salvation , how to be saved , and happy in another world God hath joined these two together , as one chief end and good . The one , that he might be glorified , the other that wee might be happy , and both these are attained by honouring and serving him . And this is no self-love , for wee cannot seek our salvation , but in honouring God , and yielding the means that he hath sanctified for us , which is to cast our selves on him for our salvation in his way . Thus our happinesse and Gods chiefe end agree together . As when there be two lines a●bout a Centre , one drawne within the other , a third Line cannot be drawne from the utmost Line to the Centre without cutting the Line within ; because it is included within the other . So our salvation and happines is within the glory of God , and we live to Christ , not onely in serving him , but in seeking our owne soules ; and what a sweetnesse is this in God , that in seeking our own good , wee should glorifie him ? This likewise teacheth us to live to Christ in a way of humility and self-deniall . God will not deny to teach the humble and lowly soule his ways . And thus a gracious man is fit for all the counsel● of God , as a carnal heart is fit for al the services of the Devil . Therfore le●us dedicate our selves & services to God , for happy are they that can lose themselves in God , and be swallowed up in the love of Christ. Certainly , there is never better finding of our selves , then when wee are thus lost . And therfore I beseech you , whatsoever our corruptions have been heretofore ; let us now know it is heavenly wisdome to seeke Christs glory in the use of the blessed means fanctified for that end . Surely , we have all been baptized , and what is our baptisme , but the renouncing of the world , the flesh and the Devit . Our life is for nothing , but to live unto God. And having entred into covenant in Baptisme , in the name of the Father , Sonne , and holy Ghost , that wee intend seriously to lead a new life . Wee must not trifle with God , he wil not be dallied with . It is not onely sufficient that we have spent our precious time amisse , but more then sufficient : For time wil come , if we belong to Christ , in which wee shal lament for spending our time in the pursuite of our owne vanities . For if wee live according to our owne lusts , we are but Rebels under Gods livery . Wee are but traitors fighting under his Banner . And how can wee give account at the day of judgment of our lives , that have been nothing else but a constant service for Christs enemies under the colour of Religion . This would seriously be thought upon . Therfore , as wee know a great deale , and are beholding to God for living in times , and places where there is abundance of the truth revealed , so wee ought to make it our life and course to honour him , to be vigorous in his service , and to stirre up the grace of God in us , to awaken our selves , and to live to Christ , and to put this quaere to our soules ; whom doe I serve ? my self ? or Christ ? him ? or his enemies ? Out of the Text you may see that a Christian will learne how to carry himselfe , not onely to himselfe but to Christ. His carriage to himselfe is to live as a Christian exercised in his duty and calling . His carriage to Christ is , to live to him , and die to him . And for this end he taketh this course , to search out himselfe , what is unsound , and corrupt in him ; and when hee hath found himself , then he abhorreth himselfe , and judgeth himselfe . And having found out corruption in his heart , he not onely loatheth it , but crucifieth it , and this is the course that a Christian taketh with himself , in the searching and ●iscovery of his sins . And this being done , hee setteth up Christ in the place of selfe , ( which ruleth in all men , till they be Christians indeed , eyther by way of admission , or covenant . ) But when Grace hath once taken place in the heart , then the soule begins to live to Christ ; and that conscionably , intyrely , and uniformly ; consulting with all things how to helpe , and further that life . Other men consult how they may keepe their honours and reputations in the VVorld . But a Christian having other aymes , deviseth not onely ways to live to Christ , but how to be better , more and more , how to get into Christ , and how to grow up in him ; knowing that by living to Christ here , he shall live with him for ever hereafter . This is the course of a true Christian , that looketh to have benefit by Christ. THE THIRD SERMON . ROM . 14. 7 , 8. None of us liveth to himself , and none of us dyeth to himself , for whether we live , we live unto the Lord , and whether we die , we die unto the Lord : Whether we live , therefore , or die , we are the Lords . WE have heard from the Apostles generall negative , that selfe must be removed out of the way , before we can live , or die to Christ. Selfe indeed will come in every thing till the spirit of Christ be all in all in us . It is lke Esau that came first out of the wombe , it will appeare first in all consultations . And therfore it is the method of our blessed Saviour . Whosoever will be my Disciple , let him deny himselfe , and take up my crosse . And it wil be easie so to doe , when we have denyed our selves . From the Apostles general affirmative wee have shewed that to live to the Lord , is to acknowledge our selves to be his , & him to be ours , and answerably to doe him service ; to resigne up our selves to him , to seeke his glory and honour , and credit in all things , and to be wel perswaded , that hee wil stick to us . So that it is a comfort , as wel as a duty . To die to the Lord , is to be willing to give up our selves to him , when the time commeth● , and to submit to him for the manner of our death , whether hee will call us home to himselfe by a quiet , or troublesome death , by a bloudy or dry death , with confidence that he wil receive our soules . That we may be directed to pitch upon a right end . VVe may know by the principles of nature . A man is not for himself , and from the order that God hath placed him in : all things below are for him , but he is for somthing above himself : he is not of himselfe , and therfore not to himselfe . God onely is of himself , by himself , and to himselfe . Every thing under God is of God , and by God , and therfore to God. As Saint Augustine saith , Thou hast made us for thee , and our hearts rest not till wee come to thee . As the Rivers never r●st till they discharge themselves into the Ocean . And being not his owne end , it is his wisdome and understanding to look principally , to that which is his last and best , and mayn end which is GOD and Vnion , and Communion with God in Christ , who is God in our nature ; God-man , the best of all , and therfore it is fit hee should be the last . Hee communicateth all good to them , that be his , and preserveth all the good he communicateth . Hee is for ever with them , and cannot faile to doe them good , as long as hee fails not to be good . Hee is the originall caus● , and the communicating cause , and the maynt●yning cause of all good . Now it is the nature of the utmost , and farthest end to stirre up to every action , leading to that end ; for every deliberate rationall action that is done with advertisement , and observation and is not an action of fancy , or common nature , must fall under the consideration of an end ; or else we cannot give account for it , as wee must for every word , desire , and thought . Now the end stirreth us up to all means leading to that end , either immediatly as they are the services of God properly , or else remotely . As things that help reason , and furtherances therunto , as the Apostle willeth that whether wee eat or drink , or whatsoever wee doe , all should be done to the glory of God because these mayntayn us in health , and strength , and that health , and strength inable us to Gods service . And in this sence every action , a Christian doth , is a service of God , for the end doth advance it and rayse it above it selfe : and make it spirituall , as recreation to cheere him to diligence in his calling , the serving of his brother , and the like . Some actions are holy in the stuffe , and matter of them , others are such for the end to which they are directed , for the meanest action becomes holy , if an holy end be put upon it . And therfore the actions of the second Table , are the service of God , as well as the first , as they doe all agree in the end . No man violateth a Magistrate in the second Table , but he wrongeth God in the first . No man stealeth or committeth adultery , or disgraceth his neighbour by false witnesse , which is prohibited in the second , but it is for want of fear of God commanded in the first . Duties of the second , rightly performed are in vertue of the Commandements of the first . When they are done , not onely from humane and lower grounds , as things good in themselves , but also because God and Christ have commanded them , and that is included in the generall words of living to the Lord , for to live is comprehensive , and includeth all our actions , from the beginning to the end , and closing up of our days . Whatsoever actions fall within the term of life , ought to be referr'd to God as the last end . The Reason is Christ hath redeemed , our persons , and our times , and all that we are , or have , or can do , all our ability , our whole posse , is Christ's , and not our own . I must be fill'd up with actions sutable to Christ , therefore if I could doe a thousand times more then I do , it were all due to him , my self , my time , my advantages , my calling , and all are his . Againe , as the end stirs up to actions of all kinds , so it prescribeth a measure to those actions to doethem , so farre as shall be advantagious to that end . As hee that hath a race to runne , will measure his dyet suitable to that end . So hee that hath an ayme to live to Christ , will use all things here as may serve that turne . Hee will use the world , as if he used it not , will buy as if hee possessed not , will marry , as if hee married not . Not that he will be slight , or superficiall in these things . But he will do them no further then may be advantagious to the enjoying of Christ here , as comfortably as he can , and for ever hereafter . Indeed no man can set measures to his desire of happinesse , that being a vast Ocean : his mayn end cannot be desired too much . For as it is his good and happines , it is larger then himself , yea his thoughts , and desires are too short to reach it . But though a man desires not health too much , yet hee may desire too much physick . The measure must be in our pursuite of inferiou● things , because therin we are apt to exceed . And that advantage a Christian hath in setting a right end . Hee will not be drowned in the world , nor live to recreations , but to a farther ayme , and which prescribes a measure and duration to all things else . The end likewise maketh every thing that tendeth to the end lovely . It maketh the Crosse lovely , for by it we grow better , and get more in large communion with Christ. Welcome is poverty or disgrace , or whatsoever that maketh a man live more to Christ , and die to himselfe . Men call for Physick , though in it self distastfull , as it is in order to health , an end , which we desire without end . So it is the disposition of a gracious soule , it Christ bestow himself on him , communicated his gracious spirit , peace of conscience , joy in the holy Ghost , increase of the Image of God. Let God lay upon us what he will , yet it will appeare lovely . It prescribeth likewise a right order to every duty , for as the end sets one thing above another . So a wiseman that looketh to his best end , will doe the mayne work first , and otherthings in the second place , according to our Saviours counsell . Seeke first seek the kingdome of God and his righteousnes , and all other things shall be cast upon you . Some indeed love to be all in by-works , and in the mean time neglect and slight the mayn . But our care should be so to use the world , that we may not lose Christ , or communion with him in better things . So to look to things temporall , as that wee lose not things eternall . For as things are in themselves , so they should be to us . Now as some thing is better then another , so wee should conceive of them , and affect them as better , then another , and labour to do them before another , as deserving the first place . And that is the reason the Saints have so prized & entertained communion with God & Christ , one thing I de●ire saith the Prophet , That is , to dwell in the house of the Lord for ever . And one thing is necessary , saith Christ , other things be necessary in their order , but to have communion with God , is the mayn thing necessary . Let us therefore often consider of the end of our life in this world . And take shame to our selves , that wee have let so much water run besides the Mill. That wee have let so much precious time and strength , and dear advantages be lost , too much strength hath beene spent in the service of sin and our base lusts which wee can give no account of . How many scandalous , blasphemous words are many guilty of , which help onely to advantage their destruction , if God be not mercifull . Now a little to shew the guise of the world , and the difference of it from the actions of Gods children , for these words imploy a restraint to Gods people , as well as an extension . The Christians whole life is onely to Christ , but what is the life of a man out of Christ ? His first aimes being corrupt , God is not in all his thoughts ( as the Psalmist speakes ) neither to have communion with him here in grace , nor in glory hereafter . Therefore whatsoever good hee doth , a false end poysoneth it . If a man misunderstanding of a thing be from a false principle , he misunderstands it grosly . As if an house be built upon a weake foundation , such is all the fabrick● : though otherwise never so costly , if the principles be naught , the conclusions drawn from thence must needs be naught also , As in Physick if the first concoction be naught , the second can never be good . So if a mans ends are nought , if hee seek himself , or doth things onely from forreigne motives out of terrour of conscience , or for vain glory , or to be seen of men , his corrupt ayme spoyleth all his actions ; yea , hee reduceth Religion to himselfe , because he will enjoy his pleasures the better , hee wil act some part of Religion , lest conscience should bark , and clamour against him . This self will moderate Religion , and restrain it to such a measure , as may stand with his lusts and sinfull customes . If he loveth others it is in order to himselfe , because he hath use of them , as they comply with him in wicked courses , and so help to bear him out the better . And if any man stands in the wayes of his ends of honour , or riches , he removeth them by disgrace , though it amounteth to slandering , as undermyning , and rising by others ruines , because selfe his Idoll , and mayn end must not be crossed . He desireth to be some body in the flesh , all things must be measured by that ; yea , Religion and acquaintaince , and all , and whatsoever stands in the way , it cryeth downe with them , but however it killeth them in the esteeme of others , that they themselves might be thought something , and thus all is turned cleane contrary , upside down . But a gracious mans end and ayme is to get out of himselfe , and his corrupt nature , and to order all his actions in reference to that and all his acquaintance , and communion with others , as may help his communion with God. And whatsoever is an impediment to that , he laboureth to remove . But to give you some directions , how to live not to our selves , but to live and die to the Lord. First , we must have a spirituall life from him , for life is but the issue of life . We must live by faith , from union with Christ by faith , and then live to Christ. And againe , wee must do it constantly , and uniformly , no part of our lives must be alienated from Christ , all must be done in order to him , even our recreations must have some good aymes in them . Now do but consider wee are his , wee are not our own but his , and therfore wee ought to live to him , bringing in all our strength , all our advantages , our callings , that we may do service to him in our places , wee are redeemed even from our selves . A world of people thinke they be redeemed to live as they list . But because God is mercifull , and Christ a Saviour , may you therfore live like libertines ? No , you are redeemed from your selves , not to your selves . And to former rules delivered let me adde , that this living to Christ , ( though naturally we count it bondage , because it is the acknowledging of a superiour ) is the most perfect liberty , Deo servire , est regnare . For he that serveth that which is better and larger then himselfe , that hath more goodnesse and ability then himselfe , hee doth advance himselfe by his service , and freeth himselfe from the service of all inferiours . For the more dependant any man is on CHRIST in his service , and in expectation of reward from him , the more independant is hee , upon the VVorld . And indeed who is free in his thoughts , and desires from base ingagements to the creature , but hee that sets up Christ highest in his soule . And suffers him to prescribe rules to him in his life , which is freer in the world , then they that have hearts freed from overmuch love of earthly things , overmuch feare of earthly things , overmuch delight in earthly things . Hee useth them as helps to the mayne , but is not ingaged , or inthralled to any , Quanto subjectior , tanto liberior . The more subject , the more free , is Saint Augustines rule . And it is undoubtedly so , you shal finde by experience that the soul is never at a more gracious liberty , then when Christ is all in all . Wee see it in the example of Zacheus , when once he believed in Christ , presently , Halfe my goods I give to the poore . Saint Paul , that was all for the world and vain glory , can say now , My life is not deare to me , so I may finish my course with joy . In comparison of Christ all is dounge . VVhen Moses had seen God that was invisible , hee was freed from all base dependance on the favour of Pharaob : nay , he esteemed the reproches of Christ , better then all the riches of Egypt . And that makes mens stomacks inwardly to rise against Christians , because they be not men to serve times and turns , they will not prostitute their consciences and Religion for any mans pleasure , wheras other men , though naturally never so stout and strong in parts , yet having base aymes , and hearts fastned to the world , will debase their very natures . And when their end commeth in competition with honesty , they love it more then goodnes . As Christ telleth the Pharisies , You cannot believe , that seek honour one of another . This is it , that maketh a Christian better then his neighbour , because he hath a better ayme . All other men have narrow spirits , whose hearts are not filled , with the inlarging spirit of grace , and of Christ. But the course of the Children of God , is a course contrary to the streame of the VVorld . Let others take what course they will , it matters not ; they will looke to themselves . It is good for them to draw neer to God ; and to be guided by his spirit . A Christian seeks communion with him that is all in all , with an infinite good with God in Christ , and Christ God Man , and happinesse . Another man is straightned in his affections to some particular good , that is meaner then himselfe , which mamaketh him a base spirited man. Hee that inlargeth his heart to seek out a condition , that is larger and better then himselfe , is both wise and happy . One would require no more to Christianity , but to have sanctified judgements , that God is God , and Christ is Christ , and the Word is the Word , ●nd rules , that cannot be denyed , are true , unlesse hee will be an atheisticall beast below himselfe . And therefore Lactantius saith well , Religion is the true wisdome . Let a man be judicious , and he must needs be a Christian ; the necessity and excellency of it standing upon such undenyable grounds . O but I shall ●ose my reputation , saith the doubtfull heart of man , and be counted a foole . I shall lose my friends and contentment , if I come to be religious and serious indeed . These be idle objections , as if there were not in this kinde better in Religion , then in the world , as if God did bid us to our losse , as if Christ should bid us follow him , to our disadvantage , surely , no Hee is Lord of Heaven and earth , and can recompence us in this world . But what is all ple●sure here , to the pleasure of a good conscience ? What is friendship here to communion with God , and friendship with Christ , and the protection of Angels ? VVhat are riches to him , that is the fountain of all riches ? Did not Moses know what hee did , when he forsook Pharoahs Court ? or Paul , when he said , to be with Christ is best of all ? Did not Abraham know what hee did , when hee left his fathers house , and followed God , though to the giving up of Isaak , whom he knew God could raise up again , he being alsufficient ? Perhaps I lo●e a friend , or pettypleasure , or contentment , but that was but a particular good , serving for a particular turne onely , but in stead therof I have God that is alsufficient for all turnes , that is neer to mee , and never neerer then when I deny any thing for his sake . A man hath never more of GOD then when hee denyeth himself most for God , for in what measure we empty our selves of love to any creature , in that measure God fils the soul with contentments of an higher kinde . VVe have within that particular good , which wee parted with , and wee have peace and grace , which is incomparably above it . Think of that , and it wil be an infinite incouragement to live to Christ. And therfore take these rules . Seek the end in the meanes ? I can have Christ my end , in riches , pleasures , friends , it is well . But if I cannot have my end with these things , away with them . When they be gone , the end will remayne : Christ will continue , though they leave us . VVe may enjoy any thing here ▪ if the mayn end can be enjoyed with them , if not let us be willingly stript of all ( for we shall be stript of them by death ) God hath enough , he hath all things at command , and hath wisdome enough a thousand ways to provide , that we shall not be losers by him , no , not in this life . Consider then what it is to give our selves to the Lord. VVhen we give our selves , wee give all things else with our selves . They gave themselves to the Lord , and then they would easily part with their goods , as the Apostle saith . But wee will never give our selves to the Lord , till we consider what he hath done for us . He hath given himself wholly for us , left heaven for us , denyed himself for us , made himself of no reputation for us , became a worme and no man , a curse for us . And in way of requitall wee should answer him , with giving our selves and all wee have to him , this is to be a Christian to purpose . Christ hath given himselfe to mee , and therfore I will give my goods , my self , my life to Christ , that is in affection and preparation of spirit , though not in action . And in action too , when he calleth for them , I am not mine own , he hath my selfe : And fructus sequ●tur fundum . Hee shall have whatsoever is mine . If he call me to suffer losses , crosses ▪ disgrace , or death it selfe , welcome all , I am his , and therfore whatsoever is mine , is his . And it is no more then he hath done for mee . Hee went so low , that hee could not be lower , and be God. He hath advanced my nature as high as my nature could be advanced by union with his person , and he will advance my person to heaven . And therfore the Martyrs were willing to part with their lives . They loved not their lives to death , as Christs phrase is : Hee that loveth his life , shall lose his life , My life is not deare to me , saith Saint Paul , so ready was hee to resigne all for Christ. The reason is ( which I desire may not he forgotten ) wee have a better being in God then in our selves . If wee lose our naturall life , we have in him a better life . If wee lose our riches , wee have them in heavenly treasures . The water is not lost that runneth into the Sea , it is in the Ocean still , it s better receptacle . It was Saint Pauls desire to be dissolved and to be with Christ , which is best of all . But if hee will have mee to serve the Church here , and enjoy my life longer , his will be done . So hee liveth to the Lord , and dieth to the Lord , and whatsoever commeth , Hee is in 〈◊〉 paratus , VVhether he liveth and dieth , hee is the Lords . THE FOVRTH SERMON . ROM . 14. 7. 8. 7 For none of us liveth to himselfe , and no man dieth to himselfe . 8 For whether we live , we live unto the Lord : and whether we dye , we dye unto the Lord : whether we live therefore , or dye , we are the Lords . IN these words the Apostle taketh us off from our selves , and assigneth us to a true end . As the first thing that grace doth , is to set God and Christ in his owne place , the Heart : so in the second place it begets a regard of our selves , such as may stand with the love of Christ. For till Christ hath a place in the heart , by our comming to some degrees of selfe-deniall , selfe hindereth us in all our whole course both of believing and doing . For wee have naturally contrary principles to all articles of faith , and contrary motions to all the commands of God. It hinders us in the duties to God , to others , to our selves . And therefore to what I formerly sayd , I may adde this consideration , That it is no easie thing to bee a Christian. If wee were required to renounce any thing else , we might obtaine it of our selves , sooner than deny our selves : for what is nearer to our selves , than our selves ? Thousand Rivers of Oyle , the first fruits of the body , would be given for the sin of the soule . That outward mortification so much magnified in Popery , is nothing to the renouncing of a lust . But if we would be Christians to purpose , wee must bee stript of our selves , ( as they say of the serpent , he must part with the old Slough ) we must have an higher principle than our selves , before we can doe it . A Christian is above himselfe , and better than himselfe , and stronger than himselfe , because hee hath a better selfe than himselfe . And by vertue of that better selfe , which is grace in his heart , hee is able to bring under all his other selfe , not onely his sinfull selfe , but his naturall selfe ; neither his life , nor any thing is deare unto him , in comparison of Christ. Therefore we must not have conceits of religion , as easie : indeed if wee had sanctified judgements , and hearts set at liberty , it were an easie thing : if we had judgements to see , that we are never more our selves , than when wee are not our selves ; that wee have a better being in Christ than in our selves , that our selves are our worst enemies : If the judgement were thus posse●t , and the will , and affections made answerable to this judgement , it were easie to deny ourselves . But selfe hinders the knowledge of it selfe all it can . Peccatum impedit sui cognitionem : sinne naturally hinders the knowledge of its owne foulenesse . That which should discerne sinne is clouded , and that which should hate sinne is ingaged to sinne . So that under the use of meanes we must labour to know our condition , and the foulenesse and danger of that condition . And that is the excellency of Gods ordinances and divine truthes , that by them we come to know our selves : But I will not inlarge my selfe in that . What it is to live , and di● to the Lord wee have declared . That it is to make Christ his chiefe aime , and end , and doe all in vertue of that end . Then is a Christian in his right temper , when Gods end , Christs end , and his end have the same centre . A qualification very excellent . That , that makes God delight in his children so much , is that they have the same end , the same God , the same spirit with Christ. It is so excellent to prefixe a right end to ail our actions , that it spirituallizeth common actions . As Saint Paul saith of servants . They serve the Lord in serving their masters . Whatsoever the stuffe of our actions be , yet in that aime , and spirit , in which they bee done , they may be services of the Lord. Now life implyeth the whole course of our actions , all our actions should be to the Lord immediately , and directly , or mediately , and reductively , as they are quickened by the Spirit of God. And that is the excellency of a christian ▪ hee considers of every thing , as it helpeth his last end . As on the other side , a base worldling , considers Religion , and all things else , as they sute to his worldly aimes , but to speake of the next point . Whether wee live or dye , wee are the Lords . This is the inference drawne from the former two generals , negative and affirmative . None of us liveth to our selves , or dyeth to our selves . And from thence it is inferred : whether we live , or dye , wee are the Lords . And as it is an inference raised from the former ; So wee may consider it , as a cause , why we must live to the Lord , and dye to the Lord : for whether we live , or dye , we are the Lords . The words are a certaine bottome , and foundation for a christians comfort in the uncertainty of his condition here , being between life , & death . Sure he is of death , as of life : but when to dye , and how long to live , he is uncertaine . But be that as it will be , this is certaine , living and dying , he is the Lords . So that take the whole condition of a christian , take him in all estates of life or death , ( which two divide the whole condition of man , for all men may be ranked into these two orders of quick and dead . ) I say consider a christian in either of them , Christ is Lord of both ; take him in a condition of life , while he liveth , he is the Lords . When hee giveth up his breath , he is the Lords . So that come of him what will , in this uncertaine condition , this is certaine , and sure , he is the Lords . Now a Lord is he , that hath Dominium in rem & personam , right to persons and things , and the disposing of them , pro arbitrio , as it pleaseth himselfe , and so Christ is Lord both of life and death . First in generall , as he is Lord of all creatures by Creation , ( God having given all power into his hands both in heaven and in earth . Secondly in a more particular manner and right , Hee is Lord of all those that bee his , by a peculiar gift from all eternity , God hath given us to Christ in his eternall electing love . Thine they were , and thou gavest them me , saith Christ. Thirdly , and then we are Christs by his owne purchase , we are the price of his bloud , wee are bought with a price , not of Gold , or Silver , but with his precious bloud , by that price Gods justice is satisfied . God so gave us to Christ , that he gave him to redeem , and shed his bloud for us , that his iustice might be no looser . Fourthly , wee are his by Conquest : For he being so excellent a person , as God-man , hath rescued us from all our enemies , Sin , Sathan , Death , Hell , and whatsoever else ; what have they to doe with us , when Gods iustice is once satisfied ? Fifthly , those that are true believers , are his in regard of a peculiar interest between him and them . They give themselves over to him by a contract of marriage , and covenant , and therefore hee is Lord of them , by their yeelding of themselves to him , as a Lord : they take him for a Lord , as well as for a Saviour , and that is the foundation of the spirituall marriage , and the covenant of grace on both sides . Christ giveth himselfe to us , and wee by the spirit of Christ have grace to give our selves back againe to him . By our owne voluntary Contract , wee have given up our selves to him in our effectuall calling , which is our answer to Gods call , when hee calleth on us to be●lieve , to take him , and the soule answers , Lord , I believe , and accept thee . This by S. Peter , is termed the answer of a good conscience , 1 Pet. 3. and is , when we can say , I am thine , thou art mine , and I yeeld my selfe to thee , to be disposed of by thee . No Christian can claime Christ , hi Lord , but this contract hath passed between his soule , and Christ. So that if ●ou looke to God the Father , we are Christs by donation : if you re●gard Christ himselfe , wee are his by purchase : if wee regard the enemies we have , we are Christs by conquest : if wee regard our selves , we are his by voluntary acceptance of the covenant of grace , and by contract past between him and us : yea , and Christ is so our Lord , as that hee is our Husband ; our Lord , as our King ; our Lord , as our Head. We owe to him a subjection , as subjects ; a subjection , as his Spouse ; a subjection , as his disciples , to be taught by him our Lord and Master . Now the tearm of Lord , is usually given to Christ , rather than to God the Father , both in the new testament , & the old too . And if there were no other reason for it , it is enough that God so stileth him . But secondly , God in the second person hath done those things that make him our Lord , more than the Father , or holy Ghost : For hee in the second person hath taken our nature , and died and rose againe for us , and hath conquered all our enemies . Hee hath in the second person made us his Spouse , his Members , and in all degrees of nearnesse to him . And because God in the second person hath done all , therefore in the second person he ismore termed Lord , than God the Father , or the holy Ghost . And therefore Acts 2. 36. God the father hath made him Lord and Christ. This is a poynt of wonderfull comfort , and not onely a comfort , but a direction how to carry ourselves It is not onely a poynt of dignitie and prerogative , but a dutie . First , it is agrand cōfort , we are the Lords , and the Lords in a peculiar manner , as before . The Divel is the Lords ; the Earth is the Lords , All is the Lords ; but wee are the Lords by eternal donatiō , by purchase , by conquest , by voluntary yeelding to him . And therefore it is a most excellent condition . What is the Lord ? If we be Christs , we have him for Lord , that is , Lord of life , Lord of glory , Lord of grace , that is , Lord of Lords , King of Kings . He is an independent Lord , none is above him , the Father and he agreeing together : if you know one , you know both . Hee is an absolute Lord , a free Lord , he hath no dependance at all upon any creature whatsoever . An eternall Lord , we have an eternall being in him ; for wee are , when we are dead . And therfore the Apostle divideth it , Whether we live or dye , wee are the Lords . We have a substance when we be dead : and a Lord of equall continuance with our selves : a king for ever . Therefore it is a poynt of wonderfull comfort . But you will say , Freedome is a sweet thing , especially freedome from government , so as to have no Lord to controule us : therfore how can this be so excellent estate to have Christ our Lord ? Beloved , wee are creatures , wee are neither of our selves , nor by our selves , nor ●or ourselves . Besides , wee have enemies greater than our selves , the powers of hell : and therefore if we had not a better above us , what would become of us ? but to bee totally subjected under the power of enemies It is the happines of the inferior to be in subjection to be the superior . It is the happines of beasts to be under man , that they may be kept from destruction . It is the happines of the the weak to have tutors & governers It is the perfection of inferiors to yeeld a gracious subjection to that that is better than themselves . For every thing is perfected by being subject to that which is better . And therfore we especially in our lapsed condition , seeing wee are our owne greatest enemies . God in love will not trust us with our selves since the fall , but wil have our hapnes to be dependent & subject to another , to a God in our nature , an excellent Lord : and therefore an excellent Lord , because ( besides what I spake before ) Christ hath all the authority in heaven & earth committed to him , not only over us , but over our enemies , that they shall not doe us harme . And indeed he cannot bee Lord of the Chruch , but he must be Lord of all creatures in heaven and earth , that no creature may prejudice his Church . Hee hath universall authoritie over all things , and all for the Chruches cause . And then he hath all the good qualities of a Lord , not only authority , but wisdome , and strength , & power , & bounty , and goodnesse , and whatsoever may make him a gracious Lord. And therefore it is our perfection to be in subjection to this Lord. To set forth a little the excellencie of this Lord. He hath the sweetnesse of all superiours whatsoever ; as he hath taken the name of all superiority , that is sweet , and lovely , so he hath the affections of all , and eminently more than all ; hee is a Lord , as a Husband ; hee loveth more than any husband can doe . Hee is a Lord , as a King , he can do more for us than any king , He hath all power in heaven , and earth , and hell , over the divels themselves . All knees bow to him , of things in heaven and in earth , and under the earth . And he is Lord , as an Head. Whatsoever Superiority is neare & deare , that hee is to his Church . He requires service . I but hee is such a Lord as enableth us to serve him , helpeth our infirmities by his Spirit : without him we can doe nothing , but in him wee can doe all . And as hee enableth us to performe service , so doth hee reward every service , every good thought , nothing is lost that is done for Christ● , sake , not a cup of cold water . Hee giveth strength to per●orme , accepteth it as a worke of his Spirit , and then rewardeth it . He is so a Lord , as he standeth for his ; so a Lord , as he appeareth for us now in heaven , against all accusations of Sathan . Who shall lay any thing to the charge of Gods people ? for Christ maketh intercession for them . He stood for his Disciples here on earth , and upon any occasion was ready to defend them ; and hee is as ready in heaven to stand for his subjects and servants , and will answer all accusations of a malitious world , against his Chruch and children , and will bring forth their righteousnesse to light , as the noone day ; hee standeth for their credit , and ingageth himselfe for the defence and protection of his Mount Sion , his Church . And to adde one thing more out of the text , concerning the excellencie of this Lord , he is an unchangeable Lord , his love is as himselfe , and his care as himselfe , Eternall : For whether we live or dye , we are his . What other people that are under a government , can say so ? For all their governours love and care endeth in death . In the meane time their mindes are variable , their affections may dye before themselves : as how many have beene cast off in their old dayes ? But God will not do so . Forsake me not in my gray haires , sayth David . Hee is our Lord while wee live , and he leaveth us not when wee leave to live ; but is our God to death , in death , and after death , and for ever . It is a relation that holds for eternitie . As our Saviour Christ sayth of Abraham , Isaac and Iacob . He is the God of Abraham . Abraham is dead , Isaac and Iacob rotten in their graves . I but their soules are in heaven : and because he is their whole God , their bodies shall be raised againe , and united with their soules , and bee for ever with the Lord. In all the vicissitude and entercourse of things in this world , wee need something to sticke to : and this the Christian hath to sticke to , that never faileth him , He is the Lords , and the Lord is his : hee is Christs , and Christ is his . Christ hath a love that is as himselfe , unchangeable , Whom the Lord loveth , he loveth to the end . The promises made in Christ , are as Christ , the promises of grace here , and glory hereafter certain : as his nature and love is unchangeable , so the fruit of his love in his gracious promises , is alwaies certain . They are the everlasting portion of the Church . The good things promised , are everlasting likewise , we may build upon them ; wee cannot build on riches here , or life here , but we may build on eternall life , eternall glory and happinesse . So that cast a Christian into what condition you will , he hath God and Christ in covenant with him , and the love of Christ , and all the gracious promises , and the things promised . And these doe not vary , life varieth . We may live now , dye to morrow ; but whether we live or dye , these foure things mentioned , are certainly ours . A Christian cannot say of any thing here , that it will be his long ; his estate is his now , and many wayes there are to take it away : his friends are his now , but their friendship may decline : any thing in the world may bee so ours to day , as not ours to morrow . And therefore were it not that in this varietie of conditions we had something that is afterward , ●here were our comfort ? wee may out-live all com●orts here , but wee cannot out-live our happinesse in Christ , For whether wee live or dye , wee are the Lords . To speake of this a little , as it yeeldeth comfort in death ; wee are the Lords not onely while we live , but when wee dye . Why ? because we have a being in Christ when we dye . Christ is a living root ; because I live , you shall live also . This Lord is the Lord of life : and therefore whosoever is one with the Lord of life , hee can indeed never dye . Death is only a change of a naturall graccious life here , to a glorious life in another world : from the Church warfaring here , to the Church triumphant in heaven ▪ It is not properly death ; for misery dyeth , Death it selfe dyeth , wee doe not dye ; Death overthroweth it selfe , but a Christians life is hid with Christ , and when he dyeth , he dyeth to live , and is found in Christ at the day of judgement , and shall bee for ever with Christ. Therefore it is no great matter what kinde of death a Christian dyeth , because he dyeth in the Lord. Blessed are they that dye in the Lord. Hee sayth not , them that dye a faire death : A wretch , an opposer , an hypocrite may doe so , and goe to hell . But blessed are they that dye in the Lord , because Christ is their Lord in death , and so sayth the Apostle , Heb. 11. All these dyed in faith . Hee sayth not , they all dyed a faire death , for they did not , but many of them dyed a bloudy death ; yet they all dyed in faith , and so they dyed in the Lord. And therefore when wee read in the Histories of the Church , that some were torne in pieces with wilde beasts , that they gave the bodies of the Saints to the Fowles of Heaven , as David hath it ( which may discourage some to bee Christians ) let us not thinke that any matter , they died in faith . And as the Psalmist sayth , Pretious to the Lord is the death of all his Saints . For he taketh notice of them in their lives , not onely in their lives , but the haires of their head , they being all numbred . Hee taketh notice of the teares ▪ that fall from their eyes , and will not hee take notice of their bloud ? Hee taketh notice of their persons , their haires , their teares , and will hee part with their lives for nothing ? No , hee will be payd for the lives of his children , when hee parts with them , his enemies shall bee sure to pay for it . Hee will bee avenged on them for it , as the bloud of Naboth was on Ahab : so hee will bee revenged on all the persecutours of his Church , and take a strict account of every droppe of bloud that hath beene shed : for their persons are pretious , God taketh speciall notice of them , they are his members , his Spouse , and neare unto him . And then hee will not have them dye , till they have done their worke . Hee taketh speciall notice of them all their life : And when they have done what they came for ( as Christ sayth of himselfe , I have done the worke thou gavest mee to doe : Then hee sendeth for them home . They dye not at adventure , but under the care of one , that knoweth them well both in life and death . And therfore it is that God so revenged the Persecutors of his Church , for the bloud of his Saints , from the bloud of Abel unto this day . And as the death of his Saints are pretious , so are all the things the Saints have , their credit is pretious , their goods are pretious : God taketh notice of everie thing they part with for his sake . As he , and all his , is ours , himselfe , his happines , his spirit , his priviledges : so when wee are his , all ours are his ; hee taketh care of our lives , of our deaths , of our credits , of our riches , of our estates : wee part with nothing for him , but he considers it , and will reward it aboundantly . Hee that dyeth in the Lord , is a blessed man , so sayth the spirit , the flesh will not say so , but rather will inferre , who would bee so religious ? for such venture their lives ▪ and are counted as the off-scowring of the world . The Divell will teach this Lesson , and the world . As they have lived in the flesh , and will sell all to bee some body in the World , though they goe to hell when they have done . But saith the Spirit , blessed are they who not onely die for the Lord , as Martyrs , but that die in the Lord , whether to seale the truth of God with their blood , or other wise , they die happily ▪ & so this is a ground of speciall comfort . And as it is a ground of speciall comfort ; so it is a ground of direction . Whether we live , or die , we are the Lords ▪ Therfore it may bee a foundation of living to the Lord. If we be the Lords , surely we ought to live to him . I● we be his , all our endeavours , whatsoever is ours , are his . Fructus and Fundus , goe together , the fruit and the soile , and therefore if we be the Lords in life & death , we must not live to our selvs , as our own : but give our selvs to him , & not to anything else : we are not our owne , nor mans , but the Lords . And therefore wee ought not to yield up our selves to our selfe-wils , selfe-wit , self-love , to be at or owne disposing ▪ and to live as we list . We are redeemed from our selves , yea from all our vaine conversations . Some thinke Christ dyed , and therefore they may be vaine , especially at the solemn time of Christs nativitie . The divell hath so prevailed with the world , and will , till there bee a new face of the Church : they never honour the Divell more , than when they seeme to honour Christ. For say they , Christ came to set us at libertie . Did hee so ? But it was to deliver us from wickednesse ; yea , from vaine conversations , and not to purchase us liberty to live as wee list . Our tongues are our owne , say they in the Psalmes . I but Christ sayth , they are not your owne , they are his . And if they bee not Christs , they are the Divels . Our thoughts are not our owne , but all should bee dedicated to Christ. Therefore wee should bee content that Christ should set up a regiment in our soules , that hee may rule our thoughts , ●desires , our language , and members , that they may be all weapons of righteousnesse . Wee have nothing our owne , much lesse ●inne , from which we are redeemed . And not onely from grosse sinnes , but from such conversations as are vaine in themselves , and will be vaine to thee . And when wee are redeemed from sin , and from vaine conversations , we are redeemed from our selves , from the world , from the Divell , whom now hath a man to serve ? none but this Lord. Wee have renounced all other in Baptisme : and we are revolters , and rebels , and renounce out covenant in baptisme , if we renounce not the world , and the lusts of it in our lives . Our selves we must not serve : for we are redeemed from our selves ; and not onely from our carnall selves , but naturall selves : Christ is Lord of our natures . And a Christian ought to say , Lord , of thee I had this body , of thee I had this life of mine , these goods of mine , this credit of mine , this reputation and place in the world . As I had all from thee , so I returne all to thee againe . And as we are not our owne , we must not bee other mens , we are not servants of men , as the Apostle sayth : wee must not take upon trust the opinions ▪ that others would put upon us , or what wee list our selves in religion ; wee must not have mens pesons in admiration , for advantage , we must not Idol●ze any creature ; for as we are not our owne , so we are not any others , but we are the Lords . The happinesse of a Christian is to bee independent on the creatures ; hee may use them as subordinate helpes , but hee is to depend onely on this Lord , what to believe , what to speake ; and not to take up this or that opinion , to please this or that man , thereby to rise to greatnesse . It is a base thing to say , I believe as my pa●ents believe : are you your parents ▪ your parents are the servants of this great Lord , whose you are , and to whom it is your dutie to yeeld your selves . And therefore in sollicitation to any sin , make that use of it , that the holy Apostle doth in that grosse sin , that reignes ●o m●ch in the world , and brings many to h●ll , Defile●ent of body . Saith hee , Our bodies are bought with a price , And shall I take the members of Christ , and make them members of an 〈◊〉 ? So when wee are tempted by corruption , and Satan joyning with it ; reason thus : Shall I de●●le this body of mine ? my body is not mi●e , it is th● Lords ; my members are not mine , they bee dedicated and consecrated to him . What should such base abhominable 〈…〉 to Christ ? I am his , my thoughts his , my desires should bee his . Let those that bee given to swea●ing , and blasphe●ing , a●d idle ●alke , consider that their tongues are not their owne : and yet for whom doe they imploy their tongues as an instrument , but for Sa●●● ? So when wee come to dye , make use of it , not onely for comfort , but for duty ; We are Christs , and therefore if hee doth call us by any kinde of death , if hee sends for us by a bloudy death , goe to Christ that way , because he is Lord , and disposeth of whatsoever befalleth us , and determineth by what death wee shall glorifie him . Bee of Saint Pauls resolution , to glorifie God both living & dying . He knew God should be glorified , by his death , as well as by his life . So wee may glorifie Christ by any death ; bee content to yeeld our selves any kind of way to him . There bee two vertues wee ought specially to exercise in the houre of death , Assurance of faith that wee are Christs . And a resignation to his will ; that in faith , and in obedience , wee may commit our selves to him , as to a faithfull Creatour and Redeemer . This is our dutie . And it is no easie a matter to do this . Many bequeath themselves to God ; but alas , they have alienated themselves before to the world They have given their bodies to wine , to women , as the Scripture phrase is . Or they have given their spirits to the world . As wee use to say in our common speech , of some men , They are given to the world . But when they have given their strength to the flesh before , and doe at time of death bequeath their spirits to the Lord , will hee owne them ? Alas , they are alienated before , and so put out of their owne disposing . And therefore ordinarily ( unlesse the Lord worke a miracle ) it is impossible to dye in the Lord● If a man have not lived to the Lord before ; which may teach us to give our selves really to him in our life time ; that our lives being a service to Christ , wee may comfortably die to him , and have our soules to dispose of . The like subjection must bee shewed in all conditions whatsoever . If God will have mee to honour him in a meane calling , I am not mine owne , I am his , my life , and all my condition of life , are onely to him . My calling , my estate , it may bee is low , that my pride may bee humbled . But God hath set mee in my calling , he will have mee to honour him in it . In the meanest calling , a man shall have enough to give an account of , and therfore there is no reason to be ashamed of our calling . I am the Lords , in my life , in all the passages of it , in my calling , in all the troubles of it , I am to looke for support , and protection , and provision , and direction from God. I am here by his appointment . And therefore he that hath set me in this place , will provide for me , protect me , guide mee by his Spirit , what to doe in my place . And so it is a ground of contentation in all conditions . You see then there is great reason why wee should not live to our selves , but to the Lord : that wee should not dye to our selves , but to the Lord. For it is a great comfort , & a speciall duty : and therfore in a word ▪ We cannot have a more comfortable experiment in all divine truths ▪ than this , That God in Christ hath passed over himselfe to be ours , and wee have passed over our selves to him , i● wee have grace to doe i● . And then to plead , and improve it , when it is done ▪ there is not a comfort of greater comprehension : and therefore the Apostle dwelleth on the poynt . No man liveth to himselfe , no man dyeth to ●●●selfe ; but we live to the Lord , and dye to the Lord. To what end is all this ? but that we should settle it as a bottome , & ground of comfort and contentment , and happinesse , that wee are not our owne , but the Lords . Think therefore of this one thing , that wee are his , that hath a command in heaven and earth , to whom all knees bow with subjection ; his , that is Lord of Lords , King of Kings , that is Lord Paramount , who will not suffer any thing to befall his Church , or any particular Christian , that shall not bee for their good : for he hath all power in heaven and earth for that purpose , and for ever . What a comfort is it in life , and death , in the middest of oppositions here , or from the powers of hell , that we have a Lord , that is commander of all , Lord of life or death ? He hath the keyes of hell and death . Himselfe hath conquered all , and hee will conquer all in us by little and little . What happinesse is it , Isay , to be under such a Lord ? The end of the fourth Sermon ▪ THE FIFTH SERMON . ROM . 14. 7. 8. 7 For none of us liveth to himselfe , and no man dieth to himselfe . 8 For whether we live , we live unto the Lord : and whether we dye , we dye unto the Lord : whether we live therefore , or dye , we are the Lords . THere is nothing more availeable to the living of a Christians life , then to have the eye of the soule on his maine end , and scope . And then , to be furnished with some maximes , and principles , to direct our lives to that scope . Where the parts are most noble , and large , there the aime , and scope , is most excellent . Now a true Christian being raised above others , hath an end and scope above other men ; And that indeed maketh him a Christian in good earnest . When God by his Spirit discovers an higher excellency , then the world can affoord , and setteth our hearts towards it . Now the Apostle setteth downe the scope of out whole condition both of life , and death ▪ First Negatively ▪ No man liveth to himselfe . No man dieth to himselfe . Then Affirmatively , Wee live to the Lord , and dye to the Lord. And hee giveth the ground of both , Whether we live , or dye , we are the Lords . If we live to the Lord , we shall have a being after life . A Christian is , when hee is not ; when he is not here , he hath a being in heaven ; and ●uitably to his severall conditions he hath a Lord to owne him in all . Now hee liveth , yet cannot build on life , nor any thing below , because life is short and uncertaine . But this he may build on . Whether he liveth , or dyeth , he is the Lords . Now Christ is said in Scripture , to bee Lord oftener then God , because God in the second person hath appeared in our Nature , overcome all our enemies , hath triumphed , and is now in heaven in our Nature . and because Lord is a word of authority and soveraignty . And God hath made him governour of quicke and dead . He is a Lord in regard of God the father , by Donation , God hath given the elect to him before all worlds . He is a Lord in regard of himselfe , by conquest over the enemies of our salvation . And then by Ransome . He hath paid a price to divine justice for us . For though God gave Christ to us from all eternity , and us to Christ , yet on these tearmes , that he should ransome us . God will not have his justice a looser , therefore Christ must pay a price to divine justice , such was his mercy , and the glory of his mercy to find out such a way to satisfie justice , that God should dye . No attribute of God must be a looser , he must have the honour of all his attributes ; and therefore of his justice , and here is the glory of his wisedome , in contriving a way that mercy may triumph , and justice may be satisfied . And then he is Lord , by our voluntary submission to him ; for we set a crowne upon his head , when wee subject our s●lves to him . He is our Lord in all estates , living , or dying . At all times , without limitation . In all conditions , whether it bee a life of prosperity , or adversity , let us dy by what manner of death soever . And so I shewed , wee are the Lords in a double sence , In regard of our carriage to him , and in regard of his care over us , both must be included . Wee are not the Lords onely for that hee taketh care of us , and without our service , nor that wee doe him service without his care of us ; but hee is so our Lord , that wee have grace to acknowledge him , and he hath grace , and love , and mercie to protect , and acknowledge us both in life and death . It is no prejudice to a Christians estate , that hee is anothers , it is the happinesse of the weake , to be under a stronger ; of those that bee deficient , to bee under fulnesse . Now there is all-sufficiencie in Christ , therefore to bee under him is our happinesse . Give mee leave to illustrate this ; Every thing is beautifull in its owne place : things that are highest , it is fit they should bee highest ; things that are lowest , it is fit they should bee lowest . If the head were not in its owne place , there would bee deformitie in the body . And so it is fit Christ should be our Lord , being God-man , and the glory of our nature . And it is our happines , our beauty & comelines , our safety & perfection , to bee under Christ , and to be onely under him . Hee is onely larger than the soule , he is of equall continuance with the soule ; hee is onely suitable to the soule , being a Spirit , he only is eternall : and therefore being every way so aboundantly satisfactory to the soule , it is the happinesse of the soule to have him for its Lord ; especially considering what a Lord he is : a Lord independant , Lord of Lords , that hath all other Lords at command , a bountifull and gracious Lord. And we are not onely the Lords while we live , but when we come to dye : therfore wee should bee willing to dye , when our time cometh , yea to dye any kinde of death , because hee is Lord of quicke and dead . We should be like David , and Moses , who were very fruitful towards their ends . And as we are not ashamed to live so so good a Lord , so we should not be afraid to dye to him , as one sayd of himselfe . This word Lord , implyeth , there bee some dut●●s owing by us : wee are the Lords in our soules , in our bodies , in our conditions ; and therefore wee should wholly give up our selves to him , and 〈◊〉 no thoughts to dishonour him , give way to no ●isings , no desires , which become not the subjects and servants of the Lord : believe no●hing that wee ●ake up of our selves , keepe the chasti●y of our ●aith , and underst●●ding , not to believe lies , and untruths . But submit our very understandings , and faith to God. Wee must not bee servants of men , in our judgements , or soules , no ma●cipium alien● 〈◊〉 , as the Philosopher ●ayth . But consider what Christ hath revealed , and let us submit to that . And therefore it is a grand errour in the Church of Rome , who would have people to belie●e as ●he Church believeth , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first lye that leadeth them into all those erro●●s , ●o believe Christ and Scripture , no further than the Church discovers 〈◊〉 . And so they overturne all . For they believe God because men say so . It is a dangerous errour that runneth into practise . If the Church say , treason must bee done , wee must bee traytors . It is no matter what the Scripture sayth , the Pope hee is the head of the Church , and hee can dispense with what he pleaseth . But my sheep , saith Christ , heare my voyce . And it is our duty to heare what the Lord of our ●aith saith , which is onely Christ. If he be our Lord , then let our wils bee brought into subjection to his will : nothing is more out of order than this will of ours ; if that were once subiect to Christ , all controversie betweene God and us were taken away . All the st●ife is , whether we shall have our wills , or he his will. The Spouse hath no will of her owne , but it is resigned to her Husband . So must wee submit our wills to Christs desire . And then againe , wee ought not in any thing to regard the humours of men . Christ is Lord of our affections , we must hate what hee will have us hate , and love what hee loveth : our whole soules must be conformable to Christ. And our bodies are wholly his too , and therefore wee must be content that our bodies should bee used as they used his body . He gave his body for us , he tooke our nature , and in that nature went about doing good , suffering hardship , hee was hungry and thirsty , hee was crucified in our nature , suffered in our nature : and so should we be content our natures should be used as he would have them , to take much pains in doing good , to suffer hunger , thirst , restraint , yea death it selfe for Christ , because wee are Christs ? it is no more than hee did for us ; hee being our Lord , was abased for us in his blessed body , and flesh , and therefore shall not wee suffer for him ? So our conditions are his , suffer him therfore to cut us out a portion , to allot us any condition . The word implyeth more particularly an application to our selves , wee are the Lords , and the Lord is ours . And likewise a renunciation and severing from all others , we are the Lords , and none else : the Lords , and none but the Lords : if we are any bodies else , it is in the Lord , and for the Lord. Here is likewise a resignation , wee are the Lords , and therefore wee will give up our selves to him , with a resting in him , and high estimation of him , and glorying in our condition through him . And then heere is an improvement of this implyed , wee are the Lords , therefore we ought to improve it on our parts , by serving him ; and on his part , by believing that he will have care of us . We are the Lords first by particular application , which is wrought by degrees . First , God by his Spirit revealeth himselfe to be ours , not fully , but by letting in so much light into the soule , as may carry the soule to him , and makes us yeeld to him , trust in him , and cast our selves upon him , and by doing so , wee grow into farther acquaintance with him ; and hee honours our faith with a farther sence & assurance , that he is ours , and we are his . There is a great deale of distance and bredth betweene the first act of faith , by which we cast our selves on Christ , and a confident perswasion that Christ is ours , and wee are his , that is a fruit of faith , and there needeth a great deale of growth before we come to that . And therefore if you aske , what doth the soule first to make Christ his owne ? It is this , In the use of meanes ( wherewith God pleaseth to be effectuall ) a light is by the Spirit let into the soule , wherby the heart is perswaded , that hee hath a good meaning towards it : that he is a gracious Lord , and wil forgive the sinnes of all that relye upon him . And with the acknowledging of these truths , together with the offer of mercie in Christ , there is so much sweetnesse let into the soule , as carrieth the soule backe againe to Christ , to rest upon him . For unlesse Christ begin in some degree to make love to the soule , and giveth a taste of his sweetnesse , wee cannot relye upon him , nor love him , not onely because we are creatures , and hee is first , and must begin to us ; but , because it is the nature of a guilty soul , when it is under terrour , and awakened , to forecast such doubts , that till Christ letteth in some glimpse of his love , the soule dare not looke Christ in the face . Now in the unfolding of these divine truths of the Gospell , some intimations are given , That Christ is mine , and I am Christs , which afterward becommeth the claime of an experienced Christian. This therefore directeth what course they shall take , to get Christ , that want him . They must attend upon the blessed meanes of salvation , and then consider how farre forth they may lay claime to Christ. For first , all that live in the Church , are Christs in some degree . God hath prevented men with his love , in admitting them to the visible Church : and there is an ob●igation on them to thinke well of Christ for that , because hee had care of them , before they had care of themselves , by vouchsafing them the seale of Baptisme , and making them members of the visible Church . Secondly , unlesse they labour , being come to yeares of discretion , to feele a farther assurance , that Christ is theirs , they disanull and deny their baptisme : and therefore it is good for such soules as are touched with sight of sinne , to gather upon Christ , and to winde about all helps they can , to worke on Christ ; as the vine gathereth on the tree , it windeth about . I am born in the Church , I have been baptised , lived in times of the Gospell , have opportunities to heare the blessed truths , and therefore I wil have good conceits o● Christ , that he meaneth well to my soule . Indeed a company of wretches , that rest in their baptisme , being prophane swearers , vile persons , abusers of their calling , or any thing , can say , are not wee baptized ? and doe not wee come to Church ? but they forget that this is an obligation on them to be good , & no excuse for them to be evil . It tieth thee to renounce that thou livest in , else thou deniest thy baptisme . We must know , beloved , that Christ loved us , not as we love a goodly Pillar , or other curious piece of Art , that cannot love us againe : but the intercourse between God and man , is mutuall . If he say , he is ours , wee say againe , I am thine Lord , and give my selfe to thee , and the claime is mutuall . He claimeth us for his , and we claime him for ours : for he deales with reasonable creatures , that can enter into covenant with him as friends . Wee must therefore give up all to God. If God bee God , let us owne him . And as wee cannot serve Christ and sinne , Wee cannot serve Christ and Antichrist , we cannot comply with Christ & his enemies . Those that have the mark of the beast , absolutely cannot bee Christs , nor have communion with him , but are enemies to Christ , though under pretence of religion . But where a man is truly Christs , hee is none but Christs ; Satan is content with any part , but Christ must have the whol heart . Gods children have something in them , that usurpeth , some corruption in them , which is not absolutely removed ; but it is but a rebell , and they have an enemies minde to it , all that is contrary to Christ , is renounced , whereas in them that bee carnall , sin is as a Lord ; but in Gods children , it is as a thiefe , hee is there , yet they owne him not , but get strength against him : he ruleth not there , but as a Tyrant ; there is a renunciation of Lordship , and dominion of sin : though they have inclinations to this and that sin ; yet they have no liking to that liking , no inclinations as spiritual , to that inclination , as carnall : but make it an object of mortification . They renounce all other Lords , when all other men ( that have not the spirit of Christ ) are under the dominion of some reigning lusts . And as it implyeth a possession , so likewise an estimation : as God esteemeth us , so we esteem him above all : And therfore God calleth his Church , his Portion , his Iewel , and we call Christ our portion , our treasure , our pearle , our all . S. Paul counts all dung and drosse in comparison of the excellent knowledge of Christ. And all that belongeth to Christ , he esteemeth . And therefore the Church glorieth that God is their God , and makes claime to him as S. Paul , I live by the faith of the Sonne of God , who loved mee , and gave himselfe for mee . And as Thomas , My Lord & my God. This is the best evidence of a true Christian , whose estate is no way knowne better , than by his estimation . Whom have I in heaven but thee , or in ●arth in comparison of thee ? sayth David . It implieth likewise a duty of resignation to Christ in life and death , because we are not our owne , and therefore are in all things to bee at his disposing , to bee led what way hee pleaseth , and to pursue his directions , though to the crossing of our corrupt nature , to be content to goe to heaven , as he will lead us , by faire wayes , or foule wayes ; by faire death , or bloudy death , if by any meanes wee may attain to the resurrection of the dead , as S. Paul sayth it . Besides this , wee must have a care to implead this , and to improve it , as the Apostle doth here , Whether wee live or dye , we are the Lords . He will have care of us , and therefore we ought to serve him . It is a speciall after-part to bee able to make it good to God , in all troubles and conditions whatsoever , I am thine , Lord save me ; I am thine , Lord teach mee ; I am thine , Lord protect me . Avouch and make it good against the temptations of Satan , ( urging thee to distrust ) I am not my owne , I am Gods , and Christs ; and therefore , if thou hast any thing to say to mee , goe to him that hath paid my debt . Thus plead the goodnesse and graciousnesse of God. Plead it against temptation to sin . I am not mine owne , I am bought with a price . My body is not for uncleannesse , but for the Lord. Plead it against our own Consciences in times of desertion , search narrowly wha● we have of Christs in us , and doe not cavill against our selves too much in times of temptation . If wee have but desires of the soule to God , lose not any thing that is good : if I renounce my interest in Christ , I am where the Divell would have me ; then hee can doe any thing with us . And therefore plead it against our owne distastfull hearts , in times of darknesse . I give my selfe to him , and my desires are to him , my faith is little , but yet something , my love is litle , but yet I love the Lord , I believe , help my unbeli●f . We must take notice of any thing Christ hath wrought in our spirits , that we may implead our interest on all occasions : for if wee yeeld to despairing hearts in times of temptations , we are gone . Therefore say with Ioh , If thou kill me , I wil trust thee . Lye at Christs feet ; if thou wilt damne me , so it is , I will lye here , and wait here . For if I have not present audience , I shall have it , God wai●eth to doe them good that wait for him . Hee will try our spirits whether wee will take a seeming repulse : therfore we must ( as the woman of Samaria ) grow on Christ , and catch at his words . And as the servants of Benhadad , who retorted on Ahab presently , Thy servant Benhadad . And as we must implead our interest , so we must improve it in the whole course of our life , and in all conditions what soever , if we have any losse , or crosses , yet the soul can say , Christ is mine , and I am Christs . Though a man taking a journey lose things of lesse value , yet if he hath a pearl left him , he is content : for hee hath that that will make him a man. And therefore be not much disconsolate for any crosses . They cannot take away my Christ , my promises , the comforts of the Spirit , I have a Christ , and in him all that shall be for my good . Improve it in all opposition of flesh and bloud : hell , and the instruments of hell , Satan and wicked men , they are mine e●nemies ; but it Christ be my friend , it matters not , Christ can make our enemies our friends . And all things are ours , if we be Christs , we have a general charter ; things to come are ours , life ours , death ours : and therefore if wee be Christs , make use of him . As it is basenesse of spirit , to rest in any thing in the world but Christ , so it is basenesse of spirit for us that are Christs , to bee dejected for any thing in the world : wee have the treasure , wee have the Mine , wee have the Sunne , what if we lose a beame ? we have a spring , what if the streame bee dried up ? It Christ giveth us himselfe , it is no matter what we lose . But we are sure of him , For in life and death , wee are the Lords . And therefore let us hence answere all objections . Oh that we should have such grounds of comfort and stabilitie , and yet make no more use of them ! I● these things were fresh in our thoughts , nothing would ●iscourage us . If you ask● , how shal we know in particular , that it is so indeed , that wee are Ch●●st● ? I answer , if we have given our selves to him by a contract of our owne , if wee bee married to him , you know mariage must have consent of both parties . Those that give not themselves up to Christ , to bee his , they are not his . They that live under the power of any sin against conscience , as their Lord , that love any thing better than Christ , and will not part with it for Christs sake , Christ is not theirs , for they bee ingaged another away . Againe , if we live to Christ , we are sure wee are his : if wee ●oe not live to Christ , we are not his . If Christ be ours , as the life which we live is his , so our course of living will bee to him : wee shall direct all our courses to him , making him our last end ▪ and therefore if we will know whether we be Christs , what is the scope of our lives ? what is our aim ? if so be that Christ may be glorified by me , I am content to part with any thing , with life it selfe , I may know that I am Christs . He that will not deny all , that hateth not father and mother for my sake , is not worthy of mee , sayth Christ. Self-deniall , and ha●red of all things in cōparison of Christ , argueth an interest in him . Therfore it is a great deale of grace , and the soule is much subdued , before it can say , I am Christs , and Christ is mine . For when sin , and other withdrawings from Christ , are to be di●●erted , first there is much adoe in the understanding , with reason . Have I reason to doe this ? well if my judgement say it is good , yet my wil saith it is better to have my will , than to yeeld to God , though I hazard the ruine of my selfe . Oh this is a fatall naughty disposition , and a signe of ruine : yet the reputed happinesse of many men , consisteth in their chiefe misery . Again , good things first coming to the judgement , are there repulsed . But if they come to the will , there they be more opposed . And then the affections make a stirre , and bu●sle , love and hatred , and ingagements to worldly things , and all to hinder our claime and interest to C●rist . But hee must bee set up in place of selfe-love , before hee can say , Christ is mine , and I am Christs , and that is an hard matter . Therefore let us consider what our aime and scope is . In a word , if we be Christs , undoubtedly we will side with Christ , Who is on my side , who ? sayth Iehu ? In ill , and doubtfull times , Christs calls are for a partie , and calleth our , where is my party ? who standeth for me ? who owneth Christ and his truth , and doctrine , and good wayes , honesty and religion ? who is on my side , sayth Christ ? Why I am for the Lord ( as in the Prophet Isaia● , sayth the soule , that can owne Christ. It Christ will owne us , we shall own him : if we be ashamed of him , he will bee ashamed of us , at the day of judgement . They that for hope of preferment , and to be some body in the world , can crosse their own consciences , & Christ in their consciences , by doing that which by his spirit he telleth them is naught ; are they Christs , when they set up selfe as an Idoll above Christ , and side with the world , and the flesh against Christ ? Againe , he that can say in truth of heart , Christ is his , and he is Christs , he will solace himselfe , delight himself , and live upon this comfort : it is a rich claime , and there will bee spirituall wisedome , where there is this interest to implead and improve it : it is not given to lye dormant , but grace is given with it , to improve it , and live upon it . All that is Christs , will please him that hath Christ , his truth is sweet to him , the Lords day , the Lords work , the Lords servants , the Lords ordinances , whatsoever hath the stampe of the Lord , it is sweet to him ; because he is the Lords , and the Lord is his . This is contrary to the disposition of that generation that can cunningly despi●e persons , and causes , if they see any thing in them opposite to their own base courses and lusts . But above all , where Christ is any mans in truth , the Spirit of Christ is in that mans heart , a witnessing Spirit , and a sancti●ying Spirit . The Spirit will witnesse an interest , and fit and sanctifie the soule , as a gracious vessell for Christs service here , and for glory hereafter . And though the Spirit witnesse not so lowd , that hee is Christs , yet he may know by the worke of the Spirit , that Christ is his : for the spirit frameth him 〈◊〉 a connaturall disposition to Christ , and all that is Christs . They love his wayes , and government . A gracious man would not bee under another government than Christs , if hee were to choose . He hath made his choyce indecd ; but if hee were to choose , hee would have Christs government , because he findeth a sweetnes in it , and a suitablenesse to the dignitie of it . A man never findeth himsel●e more himselfe , than when he is most gracious . Carnall men , though they submit to ourward meanes , yet they cast away the bond of Christ , they cannot endure the yoke ; but they that are Christs , have a connaturall disposition to the government of Christ. And they complaine to Christ of other Lords . Other Lords rule me : this lust reignes in me , Lord subdue it , claime thine owne interest , let nothing rule in me , but thy Spirit . I am weary of my inclinations to this and that lust . And so there is a conflict ever maintained . To stirre us up in a word to labour to be more under the government of Christ , and to get assurance of it , let us consider if we be not Christs , who●e are we ? There is but two kingdomes , if Christ rules us not , the Divel and the world must rule us . And what kinde of subjection is it , to bee subject to our owne lusts ? to a damned world , and to Satan ? is it not to bee ruled by our enemies ? and base enemies . Our lusts are baser than the divel himsel● . For the Divel is a substance , and ruleth by them . Now who would bee willing to serve an enemy ? nay to bee aservant of servants , to bee under these tyrannicall enemies , restlesse enemies , that do incroach upon us more and more : and all the fruits wee have by their service , is shame , and griefe , at the best , and shall wee serve those that will pay no better wages ? yet this is the condition of all that have not Christ for their Lord : they serve some base lust , and Satan , a tyrannicall Lord , that in stead of better rewards , punisheth them with eternall destruction ▪ so that they serve him with the price of their owne soules . I beseech you seriously consider of it , and put this qu●re to your soules ; I have lived in such and such a sin , but what is the fruit of it ? The best is shame , if I am not ashamed here , it will end in eternall shame . So that it is a sweet thing to be under the government of Christ. It is utile dominium , a dominion for our good . And lest we should be discouraged , take heed of all temp●ations , that withdraw us from the love of Christs government , because our nature is opposite to this yoke . If they seaze upon us , wee shall be great losers by them in our reputation , and in much of that comfort , which otherwise we might have gotten . Beloved , you shall lose nothing by Christ. What we lose for his sake , we shall gaine in peace of conscience , in grace , and in this world too , if hee seeth it good . No man ever lost by the service of Christ. let a man lay beginning ●nd end together , and tell me , if he hath gotten any thing by serving his lusts : for God payeth him home here , in much terrour of conscience and crosses , and losses at the end , besides hell hereafter , though at first hee enjoy some seeming comfort . And therefore lay it as a Principle , That Gods service is the best and most profitable service . I but it appeareth to the view of the world , that they that sticke close to Christ , and will disclaime all for a good conscience , fall into this and that misery , First , the reason is , because they bee not good enough , it may be they be negligent in the service of Christ , and therfore God will purge them , and make them better , and will try their graces , that they may know themselves the better , Secondly , one maine end is , indeed Christ will suffer his to bee exercised with this and that affliction , that hee may have glory in his servants , that the world may see he hath some th●● are content to lose something for his sake , that will part with any thing , and breake with any man that they may please the Lord. Thirdly , if wee serve Christ , hee will speake to our consciences , that it is not in vaine to serve him , howsoever things fall out in the world ▪ I confesse there is a mystery in Christs government , which we must take notice of ; wee can give no reason why his enemies should so reigne , & his church be put under hatches . Only in generall we know , that all this in conclusion shal serve for the Churches good . And all shall worke for the best to them that love God. God is all this while a working the Churches good , and the enemies ruine , though wee see not the mysterie of Christs kingdome . I beseech you labour to make a good use of this , get under Christs government , and when flesh and bloud shall put up a pe●ition , or suggest any thing , give it a Non-placet , deny the petition , say I am Christs , and I owe n●thing to any but to Christ ; therefore not to sinne , or my selfe . All my debt is to the Spirit , and to Christ , therefore I will sow to the Spirit , not to the flesh . I am bought with a price , my libertie cost Christ deare , therefore I will dye honorably , rather than prostitute my selfe to any base courses . Thus wee should have high thoughts of our selves . And upon all temptations suggested to us , make use of this consideration , That wee are not our owne , but Christs . FINIS . Notes, typically marginal, from the original text Notes for div A12177-e180 Conclusion . The first generall observation , or doctrine . The second generall observation . Quaest. Answ. Revel . 1. 18 The actions of wicked men end in self . Deniall for Christ. Our condition in Christ is better then in our selves . All our losse is made up in Cheist . Tobe in Christ is better then in our selves . Christs resurrection is our onely comfort . Notes for div A12177-e2190 Simile . Self-will breeds our misery . Every thing is to be improved to our last end . The whole life of a Christian is to Christ. Hee regards not the incouragement or discouragement of the world . A true Christian liveth to the Church of the Christ. Carnall men live not at all to Christ. Christs glory and our salvation is joyned together . Simile . They finde themselves with joy , that lose themselves in God. A Christian learneth how to carry himselfe not onely to himselfe , but to Christ. Notes for div A12177-e3440 To live to Christ is to seeke his ho. nour in all things . A man is neither for , or to himselfe . The heart is not quiet till it resteth in God its Centre . 1. Cor. 10. 31. God looks not at parts but holinesse in duties . 1. Reason . Christians aimes end in Christ. Simile . Mat. 6. 33. Psal. 27. 4. Luke 10. 4● Vse . Object . Answ. Simile . Selfe ends hindreth dutie . Motives . Object . Answ. Reason . Notes for div A12177-e5050 Doctrine . Micha . 6. 7. Sin cloudeth the eye of the Soule . How to live to Christ. Common actions by the spirit are made holy . Inference . A Christian is Christs in life & death . Iohn 17. Wee are Christs by Covenant . Beliefe the answer of a good consciscience . Reason . It is our comfort to have Christ our Lord. Question . Answer . Christ ●ur Lor● before and after death . Obj●ct . Answer . Phil. 2. 10. Christ answereth all Satans accusations in defence of his children . Chr●sts love 〈◊〉 and eternall . Christ is ours , and wee are his . A Christian is happy in all condition , Our happines in Christ is everlasting . Ground of● comfort . A Christian dieth not . Psal. 116. God noteth every thing done to his children . They shall do their work for which they came . Whatsoever they have , is pretious to the Lord. Of direction to give our selves to Christ. Object . Answer . Psal. 12. 4. Nothing our● . We must not be regulated by others opions in religion without ground . Vse . Nothing our owne . 2 Vse . Phil. 3. We must bee subject to God in all conditions . It is our chiefest comfort that God is ours , and we are his , and to improve it . Notes for div A12177-e8120 Negative . Affirmative . Ground of both . Christ our Lord as the second person . Lord by donation . Lord by conquest . Lord by ransome . Lord by satisfaction to divine justice . Lord by our submission to him . Lord in all conditions . Lord by his care over us . Illustration . The last end of a Christian is most fruitfull . Primum mendacium . Popish errour . Will , the ground of controversie between God and us . We are the Lords by particular application . Assurance a fruit of faith . How the soule maketh Christ his , & the course it is to take . Vngodly men deny their baptisme . All assigned to God. Sinne in the children of God is as a rebell ; in the wicked as a Lord. Phil. 3. 8. A Christians duty in time of desertion . 1 King● 20● 33. Grieve for nothing but the losse of Christ. Hee that hath Christ hath all things . Question . Answer . How to know our selves to bee in Christ. Selfe-deniall argueth the subjection of our hearts to Christ. 2 Kings 9. 32. Who denieth Christ here , shall bee denied by him in heaven . A note of a true Christian . The Spirit witnesseth our interest in Christ. A gracious man most of all enjoyeth himselfe . Psalm . 2. Though sin be in a Christian , yet it reigneth not . The Divell ruleth by sin . Caveat to avoyd temptation . Object . Answer . Complaints arise from our owne negligence . Christs government is mysticall . Vse of exhortation to get under Christs government . 
A12180	----	Christs exaltation purchast by humiliation Wherein you may see mercy and misery meete together. Very vsefull I. For instructing the ignorant. II. For comforting the weake. III. For confirming the strong. By R. Sibbs D.D. and preacher of Grayes-Inne, London. Published by T.G. and P.N. Sibbes, Richard, 1577-1635. 1639 Approx. 121 KB of XML-encoded text transcribed from 104 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A12180 STC 22488 ESTC S117302 99852517 99852517 17842 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12180) Transcribed from: (Early English Books Online ; image set 17842) Images scanned from microfilm: (Early English books, 1475-1640 ; 1117:2) Christs exaltation purchast by humiliation Wherein you may see mercy and misery meete together. Very vsefull I. For instructing the ignorant. II. For comforting the weake. III. For confirming the strong. By R. Sibbs D.D. and preacher of Grayes-Inne, London. Published by T.G. and P.N. Sibbes, Richard, 1577-1635. Goodwin, Thomas, 1600-1680. Nye, Philip, 1596?-1672. [8], 196 p. Printed by Tho. Cotes, and are to be sold by Iohn Bartlet at his shop, at the signe of the guilt Cup, neere S. Austins gate, London : 1639. T.G. and P.N. = Thomas Goodwin and Philip Nye. Three sermons on Romans XIV, 9. Reproduction of the original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2002-11 TCP Assigned for keying and markup 2002-12 Apex CoVantage Keyed and coded from ProQuest page images 2003-01 Emma (Leeson) Huber Sampled and proofread 2003-01 Emma (Leeson) Huber Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion CHRISTS EXALTATION PVRCHAST BY HVMILIATION . Wherein you may see Mercy and Misery meete together . Very Usefull I. For Instructing the Ignorant . II. For Comforting the Weake . III. For Confirming the Strong . By R. Sibbs D. D. and Preacher of Grayes-Inne , London . Published by T. G. and P. N. 1 Cor. 15. 45. The first man Adam was made a Living Soule , the last Adam was made a Quickning Spirit . LONDON Printed by Tho. Cotes , and are to be sold by Iohn Bartlet at his shop , at the Signe of the guilt Cup , neere S. Austins gate . 1639. The Contents . THe Coherence of the Text. p. 1. 2. &c. The Text divided . p. 6. 7 Christs death was voluntary . 10. 11 That Christ should dye is Admirable . 14. 15 That Christ rose againe as a publicke person . 16 What became of those that rose with him . 18 The Spirit in heaven will supply all wants . 22 Iustice must be satisfied . 25 Why we are the Lords . 26 Excellent inferences from Christs Resurrection . 27. 28. &c. What a Lord Christ is . 32. &c. ad 40. He is a Lord both of quicke and dead . 41 God doth all to some good Ends. 42 Divine truths depend on one another . 46 Christs Lordship full of security and comfort . 50. 51. &c. In the Lords Supper we have to deale with the Christ the Lord. 64 A Christian mans aime good . 68 Christ rose to be Lord of the living . 72. 73 He dyed to be Lord of his Church . 74. &c. And to be Lord of his Enemies . 76 And to make good what by death he got . 78. His Lordship eternall both over the living and the dead . 80 How great a happinesse to be under the Lord Christ. 82. 83 Comforts against the feare of death . 84 We must looke to Christ in life and death . 86. 90 When we live to Christ. 88. 92. &c. Directions for our ayming at Christ in all things . 96. 97 Helpes to live to Christ. 100. 101. Diverse desire him as Iesus , but not as Christ. 103. 104. 105. What it is to dye to Christ. 106. 107. Christs dying implies duty in us . 110 Abilities to doe duties , part of the covenant . 113 A signe to know who is under Christs goverment . 116. 117. Christs Lordship , assurance of our perseverance , 118. &c. What will make us willing to dye . 122. There is more than an exemplary good in Christs death . 132 The scope of Christs humiliation and exaltation . 134 The studdy of this scope is good . 138 By what title Christ is Lord 141 Diverse comforts from this title of Christs Lordship . 142. 143. &c. ad 152 An honour to bee under Christs Lordship . 153 It is great security to be under it . 158 Christs Lordship a Spring of duties and that 1. One to another . 2. To those that are not Christians . 3. To Christ himselfe . 160. 161. We must give up our selves to this Lord. 166. &c. Christs Lordship a stoppe against Sinne. 170. 171. It is also a comfort in affliction . 172. &c. Whether Christ by dying , merited for himselfe . 178. 179. Christians must be alwayes projecting for his glory . 188. &c. Christs Lordship comfortable in the houre of death . 190. 191. CHRISTS EXALTATION PVRCHAST BY HV MILIATION . ROM . 14. 9. For , for this end Christ both dyed , and rose , and revived , that he might be Lord both of the dead and of the living . THe dependance of these words upon the former I take to be this ; the scope of the Apostle in this Chapter , is to stay the ridged censures of other , concerning weaker Christians , especially about matters of indifferency , or at the least of a lesse nature , In the 6. verse , saith he , He that regards not a day , regards it not to the Lord , he that eates , eates to the Lord , and he that eates not to the Lord ; he eates not , and gives God thankes , &c. His reason is this , they that in eating or in not eating , doe it with a religious respect to the Lord : if they eate , it is to the Lord , if they eate not , it is to the Lord , that is , in obedience to the Lord , they are to be borne withall , because they doe it with religious respects , though perhaps there may be a little errour in the matter , yet there be some things of such indifferencie that they not give denomination to the action , if it be to the Lord , howsoever the action bee not altogether to be excused , yet the person is to be excused , and is not to bee hardly censured : therefore considering that they that doe it , and they that doe it not , doe it to the Lord , be not hasty in your censures . Quest. How doth hee proove that these holy Christians did eate , or not eate to the Lord ? Answ. From this because they were the Lords they that are the Lords , they live to him , and dye to him , and therefore they doe particular actions to him , No man , verse 7. lives to himselfe , nor no man dyeth to himselfe , which includes all particular actions , Whether we live , we live to the Lord , or whether we dye we dye to the Lord ; whether we live therefore or dye , we are the Lords , he proves therefore that they doe eate , or not eate to the Lord , if they bee good Christians , because they are the Lords . Those that are the Lords , live to the Lord , and doe all particular actions to the Lord , such must not be harshly censured , because they are the servants of the Lord. In the third placē how doth he prove , that they are the Lords that live , and dye to him ? He prooves it from the maine ground in the text , For , for this end Christ both dyed and rose , and revived , that he might be Lord both of the dead and of the living . So you see the dependance of the reason , they eate , or eate not to the Lord : why ? because they are the Lords . But how is it they are the Lords ? It is the end of the three actions of Christ here , Christ dyed , and rose againe , and revived , for this end that hee might be Lord of the dead and of the living : so you see the connexion of these words with the former . In the words you have argumentum & argumenti ratio , the argument , and the reasoning from the argument , the ground and the inference from the ground , the ground is , Christ dyed and rose againe and revived ; what is the inference from that ? that he might be Lord , of the dead and of the living . In the words therefore wee will consider the argument it selfe , the ground it selfe , and then the inference . For , for this end Christ both dyed , and rose , and revived . There are three branches of the ground . Christ Dyed . Rose . Revived . Of the inference wee will speake afterwards , and shew how these grounds inforce that inference , that he should be Lord both of the dead and of the living . Christ dyed . First of all you must know that Christ dyed here as a publicke person , or else the inference were not good , Christ tooke upon him the person of no man , but the nature , for this end that he might be a publicke person ; If Christ had taken the person of any body , there had beene two persons of Christ , he had dyed in one person and not in another ; now having the nature that is common to all men , and not the person of Peter or Iames , &c. when he dyed the person dyed in that nature , wherein he might dye , so when it is sayd Christ dyed , wee must consider Christ as a publicke person , not taking the particular person of any man , but the generall nature of man into union with the second person , Christ dyed as a publicke person . Secondly , Christ dyed as the second Adam ; the spring of all misery and death was from the first Adam , but the second Adam was a quickning Spirit , he dyed as a publicke person , and the second Adam . We must know moreover that he dyed as the great high Priest of the Church , offering to God the Father a sacrifice that made him Lord over all , as we shall see after : hee dyed as a Priest , as indeed he that was fore-signifyed by all the Sacrifices , and Priests , hee was both Priest and Sacrifice , Heb. 9. 14. By the eternall Spirit the Godhead , he offered himselfe to his Father . Againe he dyed a voluntary death : for else he had not dyed in obedience , his death was violent in regard of them that forced it , but it was voluntary in regard of them that he offered himselfe for , as a sweete Sacrifice to his Father , that voluntarinesse made his death a sweete sacrifice : for whatsoever the Father did to him , he joyned with the Father in it , the Father gave him , he gave himselfe , the Father appointed him to bee so and so , and he joyned with the Father in all things , No man takes away my life from me saith hee himselfe . It was a voluntary death , in regard of his freedome , nay hee thirsted after it , as you have it in the Gospell , he longed after it , upon higher considerations , howsoever in a lower consideration , as it was a tormenting thing , and a bitter cup , hee had a desire that it might passe , but it was upon lower respects , upon hi her respects the will of his Father , and the Salvation of mankinde , hee thirsted to drinke of that cup. A man may will , and nill the same thing upon presenting of different objects , and respects , and reasons , that which a man may decline as wee say , in this respect , looking to a particular end , that a man may desire looking to a higher end ; because man is framed so , to yeeld to the stronger reason alway . Thereupon that is no objection , he seemed sometime a little unwilling ? It was , looking upon something presented to him , that made him in that respect unwilling : but looking upon other respects , he gave himselfe willingly , the Father and he joyned together . And therefore by the way , when they talke of the active and passive obedience ; there was action , in all his passion ; chiefly in his passion there was action ; for if it had beene meere suffering without voluntary obedience , what obedience had that beene ? a beast may so suffer , but against his will , but his voluntary obedience was the chiefe , in all his passion , He humbled himselfe to the death of the Crosse , as it is Phil. 2. Yet further , as he dyed voluntarily , so he dyed as our surety , therefore hee dyed a cursed death due to us , Hee was made a curse for us , that hee might remove the curse from us , these , and such like conclusions must be observed in this , that the Apostle saith , to this end Christ dyed , because wee shall have use of them afterwards . Here we might stay and admire , that life should dye ! that glory should become shame for us : And that hee that is the Authour of all blessing should become a curse ! Indeed it is a great mystery , that Christ being God , should stoupe so low that hee could joyne together the infinite Majesty of God , and that low degree of abasement , that he did condescend unto . Domine quo descendis , &c. Lord how farre goest thou ? he could not goe lower , and be God. God to shew his love to us , shewed himselfe God in this , that he could be God , and goe so low as to dye , and not onely to dye , but to dye a shameful and cursed death for us , but I passe to the particulars : For this end Christ both dyed and rose , &c. He rose againe , and indeed , it was impossible , but hee should rise againe , because he is the Lord of life . Now the Lord of life , and life it selfe could not long dye , it was but by dispensation that hee dyed , viz. to worke our salvation , but he could not be detained any longer by the sorrowes of death , he dyed therefore , and rose , he rose , even as he dyed , he rose a publicke person , and as a second Adam , to give and infuse spirituall life into all his branches , he rose as our surety in our roome , he rose in spight of the Iewes , that laboured to keepe him downe , all they could : By the way , this shewes that he will rise in his Church , and in his children , in his Religion , and in his cause , let the world , and all the devils in hell lay a stone upon Christ , upon his cause , and Church , and children , they will rise againe , even as his blessed body did , in spight of all the watchfullnesse of the Iewes . Againe , as he rose , so he rose with many , not alone to shew ( as I said before ) that he rose as a publicke person , another man riseth as himselfe , the rest rise not with him , as caused by his rising . But Christ rose as a publicke person : Therefore , many rose with him , the graves were opened , to shew that he rose as a publicke person , as our surety , as a spirituall head , and as the second Adam , who could infuse life into others . What became of those bodyes that rose with him after ? the Scripture saith nothing of it , nor what became of Moses body . They rose to doe God a service , and Christ an honour , which when they had done , they were content to be disposed of by God againe , and it is likely , to returne from whence they came : for if the head of the Church , himselfe was content to come from heaven into the Virgins wombe , and from thence to the crosse , and from thence to the grave , and to be abased for us , those that have the Spirit of Christ those blessed soules in heaven might well be content for a time to be abased , to take bodies , to doe a service for their Lord and master ; who was content to foregoe heaven thirty foure yeares , and the glory due to him . Therefore by the way , if God will use us ( though we be never so great ) for a particular service to the Church , shall wee stand upon it , when the blessed Saints in heaven , those blissefull soules were content to come , and take bodies for a time , to doe God service , and then to sleepe againe ? Againe , he rose on that day , which was ever after , and well may still be called the Lords day : for a new world beganne with his rising , therefore a new Sabbath ; Saint Iohn saith , I was in the Spirit upon the Lords day . If a man be ever in the Spirit , it is upon the Lords day , when the Lord of the day doth honour his people , giving them to enjoy his Ordinances , and joyning effectually with them , maketh them full of the Spirit , and raiseth up our dead hearts after him . And revived . Why is this added to rising againe ? Hee revived ? To shew that hee rose never to dye againe , and that indeede hee never meant to lay aside that body againe , as once he had , to dye for us . Consonant hereunto is that , Revel . 1. 18. Behold , I was dead , and am alive , and I live for evermore , I have the keyes of death , and of hell . Hee lives for evermore , as Heb. 7. Hee sits for evermore at the right hand of God , there making intercession for us . He dies no more . Againe , this ( revived ) is added , to shew the kind of his life , differing from that life hee lived before , that life he lived , before he dyed , was supported with meate , and drinke , and refreshings : even as our poore lives are . It was a life subject to death , that he dyed in , but after his Resurrection , except it were for a particular dispensation to confirme the faith of his Disciples , he needed no more to eate , or drinke , or sleepe , or any naturall supports , and helpes , for he was enlivened immediately by the Spirit of God which flowed into him , he was full of the Spirit , and that did supply all other things whatsoever . Even as in heaven , God shall be all in all , that is , hee shall be so immediately to us , to supply all , as we shall neither eate , nor drinke , nor sleepe , nor have magistrates , nor ministers , but the Spirit of God will be all in all , so it was with this life of our blessed Saviour , when he revived , the Spirit supplyed the absence of all other supports whatsoever , that he used before he dyed . And indeed our Saviour Christ came to bestow that life upon us , that he lived after his Resurrection , not this naturall life of ours , that needes meate , and drinke , and refreshing , this is not that life , that Christ specially aimed at , when he came to dye , but that spirituall and eternall life , that he lived after the Resurrection , a life not subject to death , a spirituall life , not needing any created support whatsoever . You see the grounds , the inference from these grounds , follow in these words , That he might bee Lord both of the dead and of the living . The ground hath three branches , death resurrection , and reviving , how all these doe flow , and give strength to this inference , I will touch in the particulars . First , then Christ dyed that hee might be Lord of the dead , and of the living . Christ dyed , 1 Pet. 3. to offer himselfe a sacrifice to redeeme us by his precious blood , wee are not redeemed with Gold or Silver , but with the blood of Christ : hee could not be our Lord till hee had bought us , now his death was the price of our redemption , I say redemption , not emption , a thing may be bought , that was never sold away before : now we were sold to Sathan , and under a contrary government , now Christ satisfying divine justice , redeemes us , he buyes us againe , wee had subjected our selves to the devill , and put our selves under his regiment , till we were ransomed by Christ , now Christ shall have no right to us , till the price be paid to divine justice ; for mercy must have justice satisfied , the attributes of God must not fight one against another . Christ therefore is Lord of us , because by death , he gave full content to divine justice , so that now notwithstanding justice , yet we are Christs , and are saved , nay now the justice of God helpes us , the most terrible attribute justice , is a ground of comfort : for it stands not with justice to have the same debt paid twice . For God is just and faithfull , saith the Apostle , so then you see there is a ground from death , why wee are the Lords , we are Christs because we cost him deare hee hath paid a price for us , that is worth more then the whole world . Now God shewed his love in nothing more then in this , that he parted with that that is next himselfe , the greatest , his Sonne , who being God , yet dyed in that nature , that could dye to redeeme us , and hereupon becommeth Lord. Secondly , Hee rose againe , therefore he is Lord of the quicke and dead . First , because his rising againe , was a manifestation that his death was a ful satisfaction to divine justice , or else our sinnes should have kept him in the grave still , hee being our surety : but our surety being out of prison , it is a signe hee hath fully discharged all our debt , and the price is paid . If the surety and the creditor be agreed , we know the debt is paid . Secondly , in that hee rose againe , he is Lord : because in rising againe , he entred into the possession , and exercise of that Lordship , that he had purchased . The right is one thing , and the use and possession of the right is another . Christ was Lord of us before he dyed , he was Lord of us when he dyed : but hee did not enter into possession of this Lordship till he rose againe . Therefore he saith , All power is given to me , both in heaven and earth ; when hee was ready to goe up to heaven , to shew that by his resurrection , the right hee had by death , was manifest . Lastly , because his rising againe ; shewed that the father was fully pacified , he obtained the gift of the Spirit , which next Christ himselfe , is the greatest gift , God gave his Sonne first ; and then the Spirit that comes from the Father and the Sonne . The Spirit was not given till his resurrection and ascension , as it is Iohn 7. Why ? because , till all enemies were fully subdued by his death , and witnessed to be subdued , by his resurrection , the Spirit could not be so fully given , the Spirit being a declaration of the good will of God that sent it . Now when the enemies of Christ were tryumphed over , and God had shewed by the raising of his Sonne againe , that he was fully satisfied . Then the Spirit comes , as the Son of Gods favour , which Spirit doth enable us to be subject to Christ , and makes us come under Christs Kingdome , which is a spirituall government . Wherefore , because he obtained the Spirit for his members upon his resurrection , thereupon is the inference good , he rose againe , therefore he is Lord of the quicke and of the dead . Thirdly , Hee revived , therefore he is Lord of the quicke and of the dead ? reviving and taking such a life , as is not subject to death any more : hee is now in heaven , to make good that he purchased on earth . He revived I say , to be a King , Priest , and Prophet , at the right hand of God for ever , there to rule his Church , and to overrule all the enemies of it , till he hath subdued all , till hee hath gathered all the Elect , and brought his Church out of the world , and made his enemies his footestoole . You see then the ground is good , and the inference is good . Christ dyed , and rose , and revived , that he might be Lord of the quicke and dead . I come now to the thing proved . That he might be Lord both of the dead , and of the living . Christ is Lord , both of the dead and of the living , for the better clearing of the point , let us see what is Lordship ? Lordship properly is Ius in rem & personas , it is a right , and where it is ful , it is a right with possession , either in things or persons . But what manner of Lordship is this ? Christ is an universall Lord of and over all , over all the world , both over all the dead , and all the living , but more especially , and in a peculiar manner , he is Lord of his Church ; even as a husband is Lord over his wife , which is a Lordship with sweetenes : So Christs government is with unspeakeable , with unconceiveable sweetenesse . He is Lord , as the elder brother , as the first begotten is over the rest , for he is the first begotten among the dead , this likewise is a sweete governement . It is indeed a Lordship , of a King over his subjects , as his Lordship is a branch of his Kingly office , but it is such a Lordship as is for the good of his Subjects , It is not a derived happinesse , they injoy the head , and the subjects ; Christ accounts himselfe happy in his Church , which is his fullnesse , the Church is the fulnesse of him that filleth all things . Ephe. 1. And more especially is the Church most happy in this governement , it is such a Lordship , as is indeed altogether for the good of the Subjects . To us a Childe is borne , to us a Sonne is given . He dyed , and rose , and revived , and all is for us , a Christian may say of Christ , that he is totus in meos usus expensus , as one well said , he is all mine , hee is all expended for my use and profit . It is such a Lordship , as makes all his subjects Kings , therefore it is said , Rev. 1. He loved us , and gave himselfe for us , to purge his Church , as it is Ephe. 5. and likewise to make us Kings and Priests ; where note , Christ hath a notable attendance upon him ; he is served with none but Kings : All Gods children are Kings , even the meanest servant that is any where in the world , in spirituall respects is a King , what a Lord and King is this , that makes all his servants Kings . You see therefore , as Christ is an universall Lord , and also he is a peculiar Lord over his Church . Againe , hee is an independant Lord , onely his Father joynes with him in all , he is subordinate to his Father as mediator , but hee is independant in respect of all humane authority whatsoever , all humane authority is derived from him , By me Princes raigne , &c. His government in regard of all those governements , is altogether independant , therefore hee is called the Lord of Lords , and King of Kings , hee is Lord Paramount as we say , over all , and they all are , or should be dependant upon him . And likewise he is a Lord of the whole man , body and soule , he is a Spirituall Lord : He commands not the body onely , but the Soule , he sits in the throne of conscience especially , and there he subdues the conscience and the soule to him ; there he prescribes lawes to the conscience , and pacifies the conscience , and stablisheth conscience , and settles it against all feares and terrours whatsoever , he is Lord of body and soule , especially of the soule , he bowes the necke of the inward man , and brings it wholly to be subject to him , he layes his command upon the very soule it selfe . And he is an eternall Lord , you see here he is Lord of the quicke and of the dead , all other Lords have nothing to doe with men , when they are dead they can doe them no more harme , they have some power indeed over their dead bodies , but alas that is senselesse ; their government ends in death , because they are Lords over the outward man onely : but Christs Lordship is when we are gone hence , and then more especially ; for then wee are more immediately with him , wee are nearer the fountaine , when our soules are gone to him , that gave them : I desire ( saith S. Paul ) to be dissolved and to be with Christ , which is best of all , especially then hee is Lord , when wee are gone hence . In a word , he is an excellent Lord , for he hath all things that a Lord should have : a Lord should have three things , authority , sutable vertues and abilities , power and strength answerable to all : Now the Lord Christ hath all these ; and first he hath authority , for God the Father gave him power over all , hee purchased it , and his Father gave it him , he gave him the heathen for his possession , and All power is given to me , in heaven and earth ; and hee hath full authority , as it is Iohn 17. Thou hast given me power over all flesh , hee hath then authority . Secondly he hath all graces and vertues fit for a Lord and governour , hee hath Righteousnesse , Wisedome , bounty , affections , &c. we neede not make doubt of it , for he is the spring of all these in others ; his scepter is a Scepter of righteousnesse . Thirdly , hee hath strength answerable to his authority , for he is a Lord that is God ; sometimes among men authority wants power , or other qualifications , but in Christ is all : the utmost , and greatest fulnesse of all : These things premised , let us make some use of all . But first let us see why it s sayd He is Lord both of the dead and of the living , prefixing the dead before the living ? To shew I conceive that Christ is Lord of those that were dead before , as well as of those that are alive now . Christ is the Lord of all from the beginning of the world , from Adam to the last man that shall stand upon the face of the earth ; therefore he is Lord of those that were dead before , as well as of those that are alive now , and that shall dye after , he is Lord of the dead , and of the living : Now for use , first where he saith , For this end . It is a point wondrous pregnant , and full of very comfortable use : first shewing that the grounds of a Christians faith and comfort , are very strong , ( as you see how the holy Ghost dwells upon the argument ) For this end ( saith he ) Christ dyed and rose againe , and revived , that he might be Lord of the quicke and of the dead . God doth all to ends , it being a point of wisedome to prefixe an end , and worke to it : If God hath an end , and providence in the haires that fall from our heads , hath he not a farre greater in disposing of things for the good of the Church ? His Sonne is given to death and raysed againe , it is for the greatest end in the world , being the greatest worke , the greatest worke hath the greatest end , such was this end , the Lordship of the Church ; For this end ( saith he ) Christ dyed , and rose againe , that hee might be Lord of the dead , and of the living which is his Church . And is this Christs end to be Lord of the living and of the dead , we must have it then our end too , to serve Christ , to live and dye to him , for being under him , our ends must be answerable to his , as wee shall see after . For this end . Againe where it is sayd he dyed , and rose , and revived , that he might be Lord of the dead and of the living . It is a profitable course ( I speake it onely in generall ) when wee thinke of the abasement of Christ , to thinke of the end why ; so of his exaltation , its good to keepe these together to avoyd scandall , that might arise in our minds from either , though of by it selfe , that God should stoupe so low , least the thoughts of Christ dying and stouping so low should offend us , it s good also to thinke of the end that he might bee Lord of quicke and dead , and if that dazell thee againe , to thinke of our Saviour now in glory , full of majesty in heaven , and how shalt thou have accesse to so glorious majesty : oh come downe againe ! and thinke of God incarnate , God going up and downe in our flesh , of God dying , dying a cursed death , & rising againe , thus in your meditations inter . weave these thoughts to avoyd scandall , thinke of his glory , and that you may not be amazed at the glory , so as to be deterred from going boldly to him , thinke of bone of our bone , and flesh of our flesh , God dying in our nature , joyne these two together , For this end the Sonne of God both dyed , and rose , and revived , that he might be Lord both of the dead , and of the living . Againe you see here in generall that the grand principall points of religion , have an influence into all the particulars , and there is a homogeniall deduction , ( as we call it ) of divine truths one from another , all depend one upon another , and all divinity : for howsoever divine truth bee contrary to carnall reason sometimes , yet there is strong reason in all divine truth , for one is the cause of another , and one depends upon another , as here , Christ dyed , and rose , and revived , one followes another : what from all this : to be Lord of quicke and dead , how then prooves he that he is Lord of all ? because he dyed , and rose , and revived , one riseth from another , so that though carnall reason be one thing , and all divinity be another , yet there is reason , and deduction , issuing of one thing from another , in divinity most wisely and holily , and it is a part of wisedome to observe , how conclusions rise from principles , as branches and buds doe from rootes : indeede if we would enter into serious considerations of the grounds of religion , how they give life and rise unto their particulars , they would have an influence into the whole course of our life , as perhaps wee shall see in the particulars more clearely . For this end , &c. Againe in generall , when he saith Christ is Lord of the quicke and of the dead , we see thence the truth of the Catholike Church , from the first man living to the end of the Church , under one head Christ : Christ is the Saviour of those that were before the Law , under the Law , under the Gospell , Christ was the Saviour of all , he is the Saviour of the dead as well as of the living , all come under one head , which hath no further use than to informe us , in that one point of doctrine , to shew that Christ is yesterday as well as to day , to Morrow , and for ever , all that were saved before , that are saved now , and that shall be for ever , are saved by Christ , there is no other name under heaven , whereby wee can be saved , he is the Lord of the dead and of the living : Now therefore to come more particularly , Christ is Lord both of the dead and of the living , what a Lord we heard before ? This is a point of wondrous comfort , and likewise a point informing us of our duty , and withall shewing us that Christ will worke that duty in us , because he is a Lord , not onely that should rule over us , that we should be subject to him , but to make us subject to him , it is a point of wondrous comfort , and of duty , and of this issue that we under the covenant of grace , shall bee inabled to performe that duty to our Lord. And then it is a point of wondrous security , in life , in death , as alas , sometime one thing amazeth us , sometime another , sometime wee are willing to dye , Elias was afraid to live , sometime wee are afrayd of-death , as we are all naturally : why , come life , or death , come what will come , we are under a Lord that is Lord of the dead , and of the living , so it is a point of wondrous security and quiet to a Christian in all passages , hee somtimes lives , and sometimes dyes , but his salvation is not at that hazzard to be off and on , but whether he live or dye , hee is sure to be saved , for he is under the Lord of the living , and the dead . But to speake a little of the first ; it is intended for comfort , as well as direction , to duty , and to be subject , to submit to the Lord , it is a comfort that we have a Lord that rules us for our good , while we are living , and when wee are dead , and for ever : and indeed wee cannot have a greater comfort beloved than this , that we are not our owne , but that wee are bought with a price , that we are under Christ , why what a comfort is this , will you say ? homo non est natus , &c. as the naturall man sayd , a man is not borne to subjection but to honour , and governement , what comfort is this , to be under Christ , to be under a governour ? Oh beloved know that it is the greatest comfort , as the rule is , every thing is perfect if it be weake , by that whereby it is subject to a higher , the vine is perfect by leaning to the Elme , it would lye on the ground else , and be spoyled : the perfection of the weake creature the sheepe , is to have a shepheard , the perfection of a weake nature is to have a ruler for their good ; the perfection of the ship , is the Pylate , it would dash on every rocke , and bee tossed with every wave else , and so it is our perfection that we are under a Lord , such a Lord as this is , cui servire regnare est , &c. to whom to serve is to reigne , for all his servants are so many Kings , it is our perfection to bee subject to him , therefore it is a wondrous comfort that Christ is become Lord of the living and of the dead : I beseech you therefore think of it in your meditations , all the Scripture aimes at this end to comfort , whatsoever is written , is written for our comfort , and this is a principle of divinity among the rest , that a Christian is not his owne man now but he is under Christ , and this is a comfort both in life , and death at all times , as the Psalmist saith , My times are in thy hands Lord , hee saith not my time , but my times are in thy hand ; so wee may say our times are in Christs hands , our time of being borne , our time of living and dying , and when wee are dead , our time of rising againe ; our time , the whole current of our time is in thy hands , not in the devills hands , not in our enemies hands , beloved , for they would make short worke with us then , but our times are in our Lords hands , Christ is the Lord of our times , the Lord of our life , and death , and when we are dead he is a Lord for ever , for he lives for ever , and therefore hee is for ever a Lord. Beloved wee doe not live and dye , at the devotion , and good pleasure of any man whatsoever , they cannot stirre so much as a hayre from our head without the will of this Lord , all the devills in hell cannot stirre a haire of our head , I say nor all men that are acted by the Spirit of the devill , they may threaten punishment , but alas they can doe no more , then this Lord of Lords , will give them leave , therefore it is a point of wondrous comfort . Oh but will a poore soule say , Christ indeed is Lord of the living , and of the dead , but I finde a great deale of corruption in me , &c. and I am a sinner . Why he is Lord over thee , hee hath a sweete Lordship over thee , as well as a commanding Lordship , he is not onely a King but a husband as it is Ephes. 5. He gave him . selfe to purge his Church , and to make his Church fit by little and little , thou hast sinne and corruption , but thou hast a mercifull husband that will beare with the weaker vessell , doth he command others to doe that , and will hee not practise that that hee enjoynes others ? undoubtedly he will , and therefore it is a comfort , it is a sweete government and subjection , as of the husband over the wife , Christ purgeth , and clenseth his Church , hee doth not cast it away . For I beseech you consider , he that dyed for his Church and children , when they were enemies , will he cast them away now they are poore friends , and desire to please him ? as Saint Paul divinely reasoneth , Rom. 5. Much more shall wee be saved by his life , If he saved us by his death , much more now by his life , being in heaven , consider he rose and lives for ever , therefore will he cast us away for some imperfections , that dyed for us when we were enemies ? hee that will not quench the smoaking flaxe , nor break the brused reede , will hee cast away his poore children that strive against their corruptions ? hee will not , nay he hath promised where he hath begunne a good worke , hee will finish it to the day of the Lord , though it goe but slowly forward , yet that beginning is a pledge of proceeding , God will never remove his hand from his owne worke , till he have brought it to perfection ; therefore let any soule comfort it selfe , that will come under this Lord in a word what greater comfort can wee have than this , that he is such a Lord over us , as is Lord over all things in the world besides : for hee could not be Lord of his Church , except hee were Lord over hell , and all power were subject to him , now being so hee is such a Lord of the Church as can restraine the power of all other creatures whatsoever , because else they might annoy the Church , and affront him in his government by opposition , if he were not Lord of all things , else as well as of the church , but this is the comfort of a Christian , hee is under a Lord , that is Lord of of all the enemies of the Church , and he is so Lord over them till by little and little , hee make them his footestoole , that that is begun in this world , shall bee consumate hereafter by that Lordship , nay he will make all the enterprizes of the very enemies of his Church whatsoever serviceable , to his poore Church , for as the Apostle saith , All things are yours because yee are Christs , he is such a Lord , as that besides himselfe , being ours , hee makes all the world ours , yea the devill is ours , for in spight of him whatsoever he doth , it is ordained to the salvation of the Church , the Churches enemies are the servants of the Church , the unvoluntary servants , for they waken the Church , and scoure it , God ray seth them up for the exercise of the Church , and when he hath done , you know what course he takes with them , so then he is Lord , not only over all , but hee over-rules their actions , for the good of the Church , whatsoever they are , and hee makes all the indeavours , and plots of the enemy for the Churches good , all is yours , life , and death , though it bee death by tyrants , all kinde of death whatsoever , it is yours , what a comfort is this , that wee are under such a Lord as this ? Especially , what a comfort is this at the houre of death , when Christ ; that hath ruled us all our life time before , will take then the government and possession , of that Iewell that he hath bought with such a price , our precious soule , that when wee must part with friends , and part with this sweete body , that the soule so much loved , and with the world , and all things in the world , then Christ wil owneus for his , when the world wil owne us no longer . Therefore mee thinkes Christians should be at a poynt , for life or death , hee never goes out of the dominion of Christ , nay hee is nearer Christ , hee is more Christs , if there bee any comparison to bee made , when hee is dead , then when hee is alive , Blessed are those that dye in the Lord. To apply this a little to the present occasion , here in this Sacrament we are to have Communion with this Lord , of his death and resurrection . For what is the Sacrament but are presentation of his body broken , and of his blood powred out for us , that hee might be Lord over us ? The more communion and fellowship you have with Christ , the more assurance you shall have that you are his , which is indeed the grand comfort of all , that wee are Christs , that Christ is ours , for then heaven and earth is ours , all is ours . Now God hath ordained these Sacraments for this end , the word is the Scepter of his Kingdome , whereby hee rules , the Sacrament is the seale of the word , therefore all good subjects that submit themselves to the Kingdome of Christ , must submit themselves to this sweet ordinance of Christ , that he hath ordained for our good , the word , and Sacraments , thereby we shall finde the effectuall working of his Spirit in us , subjecting the whole inward man to his graciovs governement , but having spoken of this subject at large heretofore , I only desire you to raise up your thoughts , to consider whom you have to deale with , with him that is Lord of the quicke , and of the dead , we have to deale with the mighty Monarch of heaven , and earth , Christ ; therefore come , as with faith , because he hath ordained these things to strengthen faith , so come with reverence , knowing with whom wee are to feast , and to deale , consider of these things , and then I hope that God will vouchsafe a blessing answerable to the intendment of his ordinance . THE SECOND SERMON ON ROM . 14. 9. For to this end Christ both dyed , and rose , and revived , that he might be the Lord , both of the dead and of the living . I Shewed the dependance in the forenoone , a Christian by the Spirit of God in him , hee hath a blessed aime at all times , howsoever hee may faile in particulars , yet his ayme is right . This doubt rose from difference of aymes , whether he should please God or man ? his doubt rose in pleasing of God , what might please him most , and because hee sees not alwaies what might please him , therefore he carries this honesty , that whatsoever he doth , he will doe it to the Lord , and whatsoever he doth not , he will not doe it to the Lord , his ayme is for good at all times . Now this is proved from the generall disposition of Christians , they live , and dye to the Lord , therefore their particular actions must be to the Lord , if their whole life and death , bee to the Lord , their actions must bee to him . Now hee proves their whole life , and death are to the Lord , because they are the Lords , how doth he prove that they are the Lords ? that is Iesus Christs , because the Text saith here , For this end Christ both dyed , and revived , that he might bee Lord both of the dead , and of the living . And surely he is Lord , he will not misse of his end ; God never misseth of his end , because hee can remove all impediments betweene him and his end : Now it being Christs end to be Lord of the quicke , and of the dead , hee is Lord , if he be Lord , then those that are under him , and led by his Spirit , aime both in life and death , to glorifie him in all things . This in a word be spoken , for the inference of the words . To this end Christ both dyed , and rose , and revived . Here you have a ground and an inference : An argument and a reasoning from it . The argument or ground is , Christ dyed , and rose , and revived . That that riseth thence is , that he might be Lord both of the dead of of the living . In thē ground it selfe , I told you how Christ dyed as a publicke person , as the second Adam , &c. and now here you are to take notice likewise that hee rose againe as a publicke person , as the second Adam , &c. And likewise hee rēvived , not to dye againe , as in his first life , when hee beganne to live , hee beganne to dye , but when hee revived he did not dye againe , he lives for ever to make intercession for us in heaven , Christ never dyes againe , Rom. 6. he rose to a life that shall never end , for the divine nature doth flow into his humane nature , and doth immediately inspire such a spirituall life into it , as it lives for ever , by vertue of the Spirit of Christ , actuating , and stirring and moving him , as his naturall life did here , when hee was upon the earth . Christ dyed , and rose , and revived . To what end is all this , what is grounded hence , that Christ therefore is Lord of quicke , and dead , this is inferred from all three . Christ dyed , that hee might reconcile us to God by his death , satisfying justice , and so justice being fully satisfyed , hee might have his end in being Lord of his Church , hee had a minde to marry us , but he could not till hee had rescued us , therefore to rescue us out of divine justice , and from the tyranny of Sathan , Gods gaoler , he made satisfaction to divine justice . As for Sathan hee brought us out of his kingdome by strong hand , and so doth continually by the power of his Spirit . Now hereupon it must needes bee that hee must be Lord of that hee paid so deare a price for . And then he rose againe , for this end that he might be Lord , because , howsoever hee had a title to be Lord of the Church by the union of the humane nature with the divine , he was Lord alway , yet in regard of the exercise of his Lordship , it was deferred till his glorious resurrection , and ascention , then that that lay hid before Christs divine power , majesty and Lordship , that appeared , and manifested it selfe , as it is Rom. 1. He was mightily declared to be the Sonne of God by the resurrection from the dead , he was the Sonne of God before , but then it was a kinde of begetting , because it was then manifest : things are sayd in Scripture and Divinity , to be when they are apparent to be , so this day of the resurrection , Christ was begotten , because it was apparent then by raising himselfe from the dead , that he was the onely begotten Sonne of God , now that made way for his Lordship , for after his resurrection God gave him power over all things in heaven and earth , and then upon the resurrection he had the Spirit in more aboundance , having conquered all enemies betweene God and us , therefore he was fit to be Lord by that , because he could give the Spirit to them over whom hee meant to rule . But then in his owne person he rising , triumphed over all opposite enemies whatsoever , over death the last enemie , and over Sathan , sinne , and the Law , having cancelled all , surely he hath over-ruled all for himselfe , he will over-rule all for his Church and people , and therefore hee rose againe , to bee Lord of quicke and dead : and he may well be , because he is Lord of quicke and dead in his owne person , hee is Lord over all in his owne person ; and therefore he is Lord over the Church , and all the enemies of the Church , so farre as the enemies seized upon his person , so farre hee overcame them all , he hath as much care of his misticall person the Church , as he had on his owne body , and more too , for he gave that for the other . And then he revived to be Lord over all , that is , he lives for ever to make good what hee hath gotten by his death , hee will not lose the price of his owne blood , he is in heaven to appeare before God , and sits at the right hand of God , and rules there till he have made all his enemies his footestoole , till he draw his Church home to heaven , to himselfe , he lives for ever as the Apostle saith , to make intercession , hereupon it must needes bee that by living for ever he is fitly qualified to bee Lord over all the quicke : now I proceede . That he might be Lord both of quicke and dead . Christ is Lord both of the dead and of the living , you see upon what ground he is Lord of all , as well as of his Church , he is an eternall Lord over the dead and the living , he is a transcendent Lord , above all other Lords whatsoever , and he is independant , he is not obnoxious to any , all have power from him , and in some sort indeed Christ hath redeemed even all other creatures , they are Christs , and in some sort even proud wicked men , that live in the Church , that have perhaps some parts ( which are the occasion of their damnation , because of and by them , they are proud and insolent , ) they are redeemed by Christ , thus farre to be serviceable to his Church to use their parts to his owne ends , they goe a great way in salvation , that so by their parts , they may be fit to doe service to the Church , so he is Lord , not onely over the Church , but of others for the service of the Church . Now this point , that Christ is Lord of the dead and of the living , it yeelds many comfortable uses , I spake of some things in generall , and then wee came to some particulars , as First , seeing Christ is Lord of the quicke and of the dead , wee may comfort our selves under the Soveraignty of Christ : To be Solomons servant , was accounted a great happynesse , those that did observe the governement of Solomon , did thinke so , as the Queene of Sheba : Alas , what shall we thinke of those that are under Christ , who is greater then Solomon ? A most great , a most wise , a most loving , a most gracious and powerfull Lord over all , therefore it is a most comfortable condition , here in this life , ( to adde a little to that point ) however it be service , it is against the nature of man to serve a man , yet not to serve a more noble , to serve God is to reigne . Besides while we live here , such is our disposition , such is the weakenesse of base sinners , that they must be ruled by another , and indeede our happinesse and security consists in being ruled by another higher than our selves , we are not fit to bee our owne governours , S. Paul saith to the Galatians , an heire in his none-age differeth little from a servant , so it is with Christians till they be in heaven , they differ little from servants , and therefore they must bee under tutors , and government . And as it is a comfortable , so it is an honourable condition , for Christs Servants are so many Kings , Christ is served of none but Kings , and such Kings as doe not rule over slaves , but such Kings as in Christ rule over the greatest , and terriblest enemies of all , a Christian can thinke with comfort and incouragement upon those enemies , that make the greatest tyrants of the world to quake ; he can thinke of death , of sinne , of damnation , of judgement , of the Law , of all these things : Christs Kingdome is another manner of Kingdome than the Kingdomes of the world , they are poore Kingdomes , their Monarchs heads must lye as low as the basest subject they have , they know not how soone , and perhaps have a more terrible account to give , than any other under them : it is not so in Christs Kingdome . Therefore those Christians that are afraid of death , they forget their dignity , they forget him on whom they depend ; for Christ is Lord both of the quick and of the dead , if so be Christ be their Lord when they dye , what neede they feare to dye , and therefore let us comfort our selves when God calls for us , he is our Lord as well when wee dye , as while we live , and more too : for then our soules have more immediate communion with him , can there bee more comfort than this , that we have a Lord ever , that dyed for us , that rose for us , and lives for ever , and doth immortalize his subjects too ? joyne these together , an ever-living Lord , and ever-living subjects , coexistent I meane for the time to come , we indeed have a beginning , ( Christ had none as God ) but we have an eternall state to be for ever , and an eternall Lord to rule us for ever , and to make us happy forever , what comfort is more than this , that howsoever there be varietie of conditions in this world , wee live , wee dye , we are in prosperity , we are in misery , yet there is no varietie in the state of Salvation , Christ is not a Lord to day and none to morrow , but yesterday , to day , and the same for ever . Againe as it is a point of comfort , so it is also of duty , if Christ be our Lord in life and death , our duty is to looke to him in life and death , to live and dye to him : for our ayme must answere his ayme if we ever intend to come to heaven : for we are understanding creatures , and have a communion with him in a poore measure ; therefore what he will make his end must be our end , his end was that whether we live or dye , hee might rule over us , our end should be in life and death to bee ruled by him . How shall we live to Christ ? We live to Christ , ( this is a ground of all other duties that follow ) when we know , and acknowledge Christ hath a full interest in us , by being our head , by being our husband , by being our King , our elder brother , he hath all the sweete interest to us , that any relation can inright him to , for all other relations among men are but shaddowes of that grand relation , there onely is the realty of things , he is a true head , a true King , a true elder brother , a true husband of his Church , all ours are but , poore representations of those glorious things , then know and acknowledge so much , that is the ground of all living to him . Vpon knowing and acknowledging , issues all other obedience in our life to Christ , those that thus acknowledge Christ , they must be directed by his will , and not their owne , as a servant as farre as he is a servant , and a wife so farre as she is a wife , they have no will of their owne ; so he that lives to Christ , and acknowledgeth him to be a Lord , he must have no will of his owne , but hee must live according to the will of Christ , as you have it excellently set downe , 1 Pet. 4. Christ suffered for us in the flesh , let us arme our selves therefore with the same mind : for he that suffered in the flesh , hath ceased from sinne that he should no longer live the rest of his time in the flesh , to the lusts of men , but to the will of God : It is a comment upon this place , Christ dyed and rose and revived , that he might be Lord of the quicke and of the dead , that is , that we might live according to his will , and not after our owne , doe you thinke our Saviour Christ would so farre deny himselfe , to leave heaven , to take upon him our base nature , and be so farre abased in it , to let us live as wee list ? oh no , we must live the rest of our dayes , not according to the lusts of men , or our owne lusts , but according to the wil of God ; and therefore as the Apostle admonisheth , Rom. 12. we must search what is the acceptable will of God in all things : what is the end of our hearing Sermons , of our reading , and all the paines wee take in the meanes of Salvation ? not onely to know what God will doe to us , but what he will have of us , he will have the directing of our lives , and therefore if wee will live to Christ , we must labour to know his good pleasure to us , what he meanes to doe for us , and so his good pleasure with us , what he will have us doe againe by way of thankefulnesse , Christ squared his life immediately according to his fathers will ( It is written , in the volumne of thy booke that I should doe thy will oh God ) so all that are Christs must have the same Spirit , to direct all their lives according to his will ; now the most grand things of his will ( for his will is in the Scriptures ) are that we repent , he commands all to repent : his will is that we beleeve in him , his will is our sanctification , as it is 1 Thes. 4. his will is that we suffer , and in suffering submit our selves to him , and the Scripture is expresse in many other particulars , but these especially are named , to shew something , wherein wee must direct our selves according to his will , but ( not to insist upon particulars ) in all things wee must labour to direct our lives according to his will. Secondly , that we may live to God , we must aime at the glory of Christ in all things , and at the credite of religion , not at our owne credit ; if Christ be Lord of the quicke , and dead , while we live wee must not seeke our owne glory but his : the contrary to this the Apostle complaines of , All seeke their owne , saith he , and not the things that are of the Lord Iesus Christ , we must consider what is for the credite of religion , and the honour of Christ , and not what is for our owne advantage : is it not good reason that wee should seeke the glory of him that is Lord over us , naturally proud man is lead with a Spirit of selfe-love , and he seekes himselfe in all things , even in his religion , so farre as it stands with his owne lusts he will be religious and no further , so long as Gods will is not contrary to his , he will doe God Service , but if it crosse his will once , then hee will give God leave to seeke him a servant . Thus man makes himselfe an Idoll , he sets up himselfe in the roome of God , he doth all things , as from himselfe , so for himselfe , nor indeede can he doe otherwise , ( till hee put off himselfe wholly , and deny himselfe ) a man cannot goe beyond himselfe but by grace , that ray seth a man above himselfe , it makes him have an eye to some excellency , out of himselfe , conformity whereto , and interest whereinto will make him happy . Now that we may aime at Christ in all things , it is good to call our selves to account for our aymes , wherfore we live , & wherfore wee have are , or doe any thing , either in grace or nature , it is or should be , not onely that we may be saved our selves , but that Christ in all may bee glorified , wee neede not sever these , for Christ joynes them both together , and he that seekes his owne Salvation , seekes the glory of God , because God will be glorified in saving us , the end hath a maine influence into all actions , and as it differenceth man , from other creatures , that though he doth the same action as a beast , he eates , and drinkes and sleepes , all for another end , for an end beyond himselfe , because he is a reasonable creature , whereas other creatures rest in themselves , so it differenceth betweene naturall men , and Christians , they differ in their aymes not in their actions , both doe the same thing , one doth it for base ends of his owne , keepes within the circle of those ends , the other having a light discovering excellencies better than the world can afford , and having another Spirituall life above , hee is thereby directed to further aymes in all , yea even in his civill actions . Saint Paul gives a rule , that Whether we eate or drinke , or whatsoever wee doe , we should doe all to the glory of God : though the action bee common and civill not tending directly to the glory of God , as eating , &c. yet our ayme should be in it , at Christ and at God , that the body thereby being refreshed may bee fit to serve God. And indeed there is not the commonest action of this life , but we may shew that we have a good end in it , and therein glorifie God , therefore in Scripture , it is put as a kinde of limitation , Obey in the Lord , marry in the Lord , doe all things in the Lord , that is in Christ , he shewes that wee should doe all such things , intimating that as we must goe about such enterprizes with invocation of the name of the Lord , &c. so chiefely we should doe them so farre and no farther , as they may stand with the favour and glory of Christ : In subordinate things , the rule of subordinate things is to doe them so farre as they may helpe to the maine end : Now the Service of all other is subordinate to the Service of Christ , and all other bonds are serviceable to the maine bond in marriage , or whatsoever we may not prejudice the bond of marriage in the Lord , marry not rich , nor honourable , but in the Lord , all things must have their limitation to bee done in the Lord , that is , so farre as they may stand with pleasing the Lord , thus we see what it is to live to the Lord with his good pleasure and likening . Now an assistant helpe ( of living to the Lord ) is a perpetuall selfe-deniall of our owne wisedome , will , and affections in all things , else wee shall live to our selves , and to the Lord we shall never attaine . But you will say this is a hard saying ; True , but consider this one thing , that we are the greatest enemies to our selves of all , and wee carry in our selves a cursed enmity to all that is divine , and supernaturall , naturally we are trained up to our owne will , therefore we cannot indure the yoake of Christ without : supernaturall strength . Againe divine things perpetually crosse the liking of the soule , whereupon there is an antypathy betweene us and Christ , and divine things , therefore there must bee selfe-deniall of necessity . Now the knowledge of this will bee a good meanes to inable us to the duty . Another helpe to this , of living to Christ , is to complaine of our selves to Christ , as Saint Paul Rom. 7. Oh wretched man that I am , who shall deliver me , &c. To informe against our rebellions , that we live too much to the flesh , and too little to the Spirit ; too much to our selves , and too little to Christ , by reason of that principle of flesh and blood , and to desire him to captivate all , and bring all in subjection by his Spirit , this is alway a signe , of a man lead by the Spirit , that it directs him to Christ , the Spirit as it comes from Christ , and the father , so it directs to Christ to the pleasing of the Father , and of Christ in all things . Here I might take just occasion , to reproove a company of men that live under the Gospell , that will bee saved by Christ forsooth , but will not have Christ a Lord to rule over them , they will be ruled by rules of state , or rules of flesh , and blood , and their owne lusts , by the rules of hell sometimes , so that they may have their owne aimes , their owne ambition satisfied and raisethemselves , to their owne pitch a disposition cursed , and opposite to that religion which they professe , for our life should be a living to Christ , and under Christ a living to the Church and state : But say they Let us breake their bonds , and cast their coards from us , what doe they thinke wee will be awed with a company of poore preachers , away with them , we will have our wills , let us breake their bonds in sunder . Christ sits in heaven , and laughes them all to scorne , Psal. 2. they shall know at length hee will be no Saviour , where he is no Lord , if he may not rule them by his Spirit and holy directions while they live , he will not owne them when they dye , for you see the text joynes both here , he dyed , and he is Lord , when hee dyed there came water and blood out of his side , to shew that hee came not onely to shed his blood , to dye , and to satisfie divine justice , but by water to clense us , and to fit us to be subject to his government , therefore those that take him as a Priest to dye and will not have him as a Lord they rent his offices , I doe but touch these now . We see what it is to live to Christ , let us see : what is it to dye to the Lord ? To dye to the Lord is to know and acknowledge that Christ hath power over us when wee dye , thereupon to submit our selves to him , and not to murmure and fret , when he comes to call for our life and soule , as if we were unwilling to part with them . Then againe to dye to Christ is when upon any good occasion , he calls for our lives , in standing for a good cause , for the Church or state , to be ready to lay it downe ; there is not the least tittle of truth , but it is better than a mans life , a man may not onely dye , in case of martyrdome , but in case of justice and truth , and so he must be willing to doe , if he will dye to Christ. Againe wee dye to the Lord when we carry our selves so when death comes , as wee may expresse some graces to glorifie God , even in our very death , when wee studdy to doe all the good we can , that wee may dye fruitefully , out of this consideration , my time is short , I will labour to bee sowing to the Spirit , as much as I can , not to dye like fooles but wisely , knowing that there is no further opportunity , here is the time of seede , hereafter will bee the time of reaping : therefore there is no Christian , that is master of himselfe at the houre of death , if some disease disable him not , but he studdies how to shew himselfe as fruitfull as he can at that time ; as you see our Saviour when he was to dye , what long chapters there are three together , of his demeanour how hee strengthned his Disciples , what an excellent prayer he made to God , see Moses how hee carryed himselfe at his death , what excellent admonitions hee gives ; and good Iacob what an excellent Will he made , and S. Peter knowing he must put of his earthly tabernacle , he labours to put them in minde to glorifie God as Saint Paul saith . A Christian ought to end his dayes in faith , and obedience ; in faith that God will take his soule , when he commits it to him , and he shall reigne for ever in heaven : In obedience thereupon , because he beleeves , he dyes in faith , he will dye in obedience , I even offer my selfe to thee , because I beleeve thou wilt care for mee when I am gone hence , for thou art the Lord of life and death and thou art the Lord of mee when I live , and when I am dead . Well , as it implies duty , so it implies a gracious effect , that wee shall be inabled to this duty , he indeed in himselfe is a Lord , wee ought to acknowledge him so , nay , we shall have the Spirit if wee be his , to cause us to acknowledge him , you have a notable place , 2 Cor. 5. 15. to this purpose , The love of Christ constraines us , because wee thus judge , If one dyed for all , then we are all dead , if hee dyed to redeeme us from death , to what end did he dye ? he dyed for all , that they that live , might not live to themselves , but to him that dyed , and rose againe : It is nothing but this in the Text , we should live to him . Now this that wee should live to him , it is not an aime of ours onely , but an effect that hee workes in us , he dyed that we might live to him , for he dyed , and rose , that he might obtaine the Spirit ; by this Spirit hee inableth us to live , and dye to God , as you have it , Rom. 8. at large proved , those that are Christs , have the Spirit of Christ , and are led with it . Beloved , it is a part of the new Covenant , that whatsoever ourduty is , we shall have ability to performe it , by the Spirit of Christ , for all the gracious promises of the Gospell , are not onely promises upon condition , and so a covenant , but likewise the covenant of grace is a te stament , and a will , a will is made without conditions , a covenant with conditions , that as hee hath made a covenant what he would have us to doe , so his testament is , that wee shall have grace to doe so , he will put his Spirit into us , and circumcise our hearts , or else beloved , there would bee no more strength of the covenant of grace , then there was of that of nature in Adam , why did Adam fall ? he had not the Spirit to uphold him , nor had he the promise of it , to keepe him that hee should not fall , therefore the covenant of workes was frustrate , but now the covenant of grace is this , that whatsoever God requires , he will give his Spirit , to inable us to doe it , that the covenant may not bee frustrate , if God shold not make good our part as well as his , we shold not be saved . Therefore , now in the covenant of grace , wee may boldly goe to God , and Christ , and alleadge unto him , when any duty is pressed upon us , and when wee are about to performe any duty , and finde want of strength , Lord thou knowest I have no strength of my selfe , I am a barren wildernesse , but thou hast entred into a covenant of grace with me , which covenant now is a testament , a free will , that thou wilt give what thou requirest Lord , in the use of meanes that thou hast ordained , in attending upon thee , and looking up to thee , I desire that thou wouldst give me strength to submit to thee , to live , and dye to thee , to direct my course , as I should , this should be the course of a Christian , and not to set upon things in his owne strength , but when duty is discovered , looke to the promise of grace , and of the Spirit , and put them into suite , and alleadge them to Christ , in the use of sanctified meanes , as reading , hearing , holy conference and the like , and hee will enable us to doe that that is our duty . Therefore a man may know , who is indeed under Christs governement , by this , for he that is actually under Christs government , and acknowledgeth him to bee his Lord , hee hath ability to live , and dye to him , in some comfortable measure , to deny himselfe , to goe out of himselfe , to live and to dye to the glory of God. The Spirit of God hath given him this victory , and tryumph over his owne heart . Last of all , if this be so , here see the wondrous secure state of a Christian , Beloved , that as Christ is his Lord , both in life and death , and it is his duty to subject himselfe , so Christ wil give him grace , so to direct his life . Therefore let us doe our duty , attend upon the meanes , and lift up our hearts to God , let God and Christ alone with all the rest , let Christ alone with ruling us , and with inabling us to be ruled by him ; hee is Lord not onely over us , but in us , by his Spirit . But theSpirit breatheth where it listeth , there must bee waiting upon God in his Ordinances , till we finde ability to holy duties , and those that have so much patience to honour God and Christ , so farre as to attend in the use of good meanes , till the good houre come , till the Spirit come to subject their spirits to duty , no doubt but God intends well to them , but those that are so short spirited , that if they finde not ability to deny themselves , and to live to God , and to breake off their course of sinne , but give over in a kinde of base dispaire , it is just with God to leave them to themselves , that they shall even live and die to themselves , that is , they shall live without respect to Christ , and dye without respect to Christ at all , as if there were no Christ to take care for them . Now out of this branch of holy security , upon the care & power , and Lordship that Christ hath over us , for the time to come , it riseth that a Christian may be assured of his salvation , of his perseverance because Christ is Lord of all , he is Lord of his heart , hee is Lord not onely of the things without us , but of our spirits within us , and hee will inable us to subject our selves to him , that neither things present , nor things to come , or any thing , shall ever be able to separate us from the love of God in Christ , not onely from Gods love to us , but from our love to God. Beloved , let this incourage us , to come under the governement of Christ : There is no security or safety , but in his governement , wee are sure of nothing in this world , but we are sure of this , that Christ , if he be our Lord , is our Lord for ever , and that nothing in the world shall ever be able to separate us from him . I will close with this , you see Christ is ours , whether wee live or dye , hee is Lord of quicke and dead , let us labour to live to him , that hee may rule over us while we live , else when wee come to dye , though we never so much ( perhaps out of principles of selfe love ) desire him to be ours , it is to no purpose : while we live , therefore let us submit to his government , and if we live to him , we shall easily dye to him : if we doe not inure our selves by daily selfe deny all , and practising of the duties of obedience to live to him , how shall wee come to dye to him ? our life may bee snatched from us against our wills , wee may dye with a kinde of fretting and indignation , that we can live no longer , that wee can enjoy our pleasures no longer , but to dye meekely , and quietly , as to a Lord , submitting our selves to him that is the Lord of life and death , a man can never doe it , that hath not lived to the Lord Therefore I beseech you every day be acquainted with the actions of living to the Lord , whatsoever you doe to men , doe it as to the Lord , in the Lords strength , to please him , and as it may stand with his favour and no further : And especially take the advantage of your younger yeares , to roote out lusts , that will grow to that head else , that God in his judgement , giving you up to your selves , ( after long rebellion ) you shal never bee able to deny your selves to live to Christ , and when death comes to dye to Christ , therefore let us inure our selves , to deny our selves , in the practice of every holy duty , as to the Lord betimes , that so we may get the upper hand of our flesh , in these holy performances , that they may be easie and sweete to us , as indeed the yoke of Christ is after it is worne a while , the subjection of Christ is the sweetest subjection in the world , it breedes the greatest peace , and joy , and love , and contentment to the soule , and which is more then all , a blessed hope , for the time to come , he that is life , is inured to holy duties , and hath overcome the rebellions of his base flesh , when he comes to dye , he can say with Simeon , Lord now let thy servant depart in peace , that is , thou Lord of life , now thou wilt have me dye , I am even content to dye , to resigne my selfe to thee , who can say so , but he that makes Christ his Lord , all his life time ? then when death comes , he is content to yeeld unto him as a Lord , else it will be just in the houre of death for Christ , to say as it is Iudg. 10. doe you come to mee , and commend your soules to me ? goe to the lords you have served , you have served the humours of such a one , you have alliena'ed your soules to such a one , you have given your soules to sinne , and to such men as are instruments of the devill , you have denyed your honesty , your faith , your religion , goe to him , goe to the gods you have served , they are your lords , I am not your Lord , I was not al your life time , though these speeches be not uttered , the effect of them will , the soule will conclude , I have served mine owne lusts , and the humours of others all my life time , how can I looke that the Lord should take my Soule , therefore let it be our daily practise , to live to the Lord , to have the chiefe aime of our life in our eye , to direct our actions so , as they may be serviceable to the maine , else not to performe them . Herein consists the maine happines of a Christian , that whether hee lives or dies hee is not his owne , but hee is his , that can dispose of him , better then ever he could of himselfe , for if wee had the disposing of our selves , as Adam had , what would become of us ? what became of Adam , when he was master of himselfe ? he lost himselfe , and all . The second Adam hath bought us with his blood , and life , to rule us for ever , will hee then suffer us to bee disposed off by our selves ? No , whether wee live or dye , wee are his , if we yeeld our selves sweetely to his governement , in life and death . THE THIRD SERMON ON ROM . 14. 9. For to this end Christ both dyed , and rose , and revived , that he might be the Lord , both of the dead and of the living . IN these words , as you heard heretofore at large , the Apostle labours to stay the thoughts , and affections of men , concerning the things of indifferency , that they should not be hasty to censure anothers Servant , who stands or falls to his owne Master , as you have it in Verse . 4. The reason is , because whatsoever they do , they doe it to the Lord , He that regards a day , regards it to the Lord , hee that regards not a day , regards it not to the Lord. Some things are of that nature , that the right aime puts a qualification upon the actions , a good end cannot qualifie many actions , but some actions are of that nature , that a good aime doth not altogether justifie it , but it frees the person from some censure , he doth it to God , some upon some conceite , may abstaine from a thing for religious ends , and are not to bee censured , some againe performe it , and are not to be censured , because they doe it to the Lord , that is , out of religious respects . How doth he prove that they doe it to the Lord ? he proves it more generally , ver . 7. None of us live to our selves , nor none of us dye to our selves , which I spake of before . Then he proves that we are the Lords , because it was the end of Christs dying , and rising , and reviving , that hee might be Lord both of the dead and of the living , and if he be the Lord , then we ought to live , to this Lord of the quicke and dead . We see Saint Paul here makes use of a generall truth , of a grand principle , that we are the Lords , and therefore live to him , and dye to him , and doe particular actions to him , or not doe them to him , to shew that wee should have in minde , information of sound general truths , that are the ground of all particular practise , as we shall see after . For to this end Christ both dyed , rose , and revived , &c. The words , they are Christs universall government of the dead , and of the living , inferred from the end of his death , reviving , and rising againe , a comfortable inference , from a strong ground . We considered the particulars , Christs death , rising , and reviving . Christ dyed as a second Adam , as a publicke person , in whom dying all dyed , when other men dyed , particular men dyed , when Paul was dead , Paul dyed , and there was an end , onely there was an exemplary good , in his death , but there is more then an exemplary good , in the death of Christ , Christ dyed alone , and singular in this respect , because in him dying , all dyed that were his , that the Father gave him to dye for , for they goe parallell , Gods gift , and Christs death , hee did all by commission , and hee would not transgresse his commission , and he dyed a violent and cursed death , because otherwise hee could not have saved us , that were under a curse , so as a second Adam , hee rose , and as a publike person , therefore wee see in the resurrection of Christ , many rose , it is like enough they dyed againe , it was for a particular dispensation , to shew that Christ rose as a publicke person ; and it is not strange to thinke so , that to honour God they should be content to live a w●●●e , when Christ himselfe that was God , was content to bee man , and to be abased to death , that grand mystery makes all other things credible , he rose therefore as a publicke person , to give life to all that he dyed for . So hee revived , that is more than to rise againe , never againe to lay downe his life , as you have it excellently set downe among other places , Revel . 1. 18. I am he that liveth and was dead , and behold I live for ever more , amen , and he seales it too , I have the keyes of hell and of death , that is , the dominion of hell and death , for inde●●●hrist is life it selfe , and life cannot dye , as God he could not dye , and therefore he tooke upon him that nature , wherein he might dye for us , and now having done that dispensation , that office , there is a perpetuall influence of life , from the fountaine of life , his Godhead , to his humanity , so he never dyes any more ; then here followes the scope and end of all , That he might be Lord of the dead and of the living . The three offices of Christ they have this order , in regard of manifestation . First , he was a Prophet to instruct , and teach his in himselfe , and likewise by his ministery : And then a Priest to dye for those that are his , to make intercession now for ever in heaven ; and then a King : first a Prophet , then a Priest , and then a King : He was all at once , the very union invested him in all these , but in regard of manifestation , he was first a Prophet to in struct us of the end of his comming into the world , and then a Priest to doe that grand office , that we have most comfort by , and then a King to rule us , he could not be otherwise , for if he had manifested himselfe a King , and a Lord in his glory , where had beene his abasement , if they had knowne him to be the Lord of glory they would never have curcified him ; onely some sparkles of his God. head , and Lordship , and Kingdome , and royalty over all flesh , brake out in his miracles , yea in his greatest abasement there were some sparkles I say , even when he lay in the manger , Kings came to adore him , when he payd tribute , he had it out of a fish , by a command , by majesty , when he was on the crosse hee converted the good theese ; so somewhat brake out of him , that he was a person more than ordinary , but that was for speciall ends , ordinarily hee went on in a course of abasement , and all that he might performe the great worke of redemption , therefore hee made a stoppe of his glory and Kingly office , that hee might not manifest himselfe , in that relation and office ; that he might doe the office of a Priest to dye for us : therefore you have it here in the due order ; Christ dyed and rose againe , as the high Priest of his Church , that hee might he Lord of the dead and of the living , he was so before , but he was not manifest before : therefore he is sayd to be manifest to be God by the resurrection , Rom. 1. 4. he was God from ēternity , but he was borne then , This day have I begotten thee , it is spoken of the resurrection , so you see here Christs offices , the state , and condition of his humiliation , and of his exaltation , and the use and end of all , That he might be Lord of the dead and of the living . And if we be any thing offended with that abasement , that God should dye , looke to his rising , and reviving , and Lordship over all , both quicke and dead , and if we bee dazelled with his glory , looke backe againe to God in our flesh , and God in our flesh abased , even to the death of the crosse ; oh it is a sweete meditation beloved , to thinke that our flesh is now in heaven , at the right hand of God , and that flesh that was borne of the Virgin , that was layd in the manger , that went up and downe doing good , that was made a curse for us , and humbled to death , and lay under the bondage of death three dayes , that this flesh is now glorious in heaven , that this person is Lord over the living and the dead , it is an excellent booke to studdy this , beloved studdy Christ in the state of humiliation and exaltation . That he might be Lord of the dead &c. How is Christ Lord ? He is Lord of the dead , those that dyed before he was borne ; and of the living those that are since , he is yesterday , that is , to those that were before he was , and to day , that is , when he was , and to morrow and for ever the same , therefore he saith of the dead and of the living , of the dead , that is , in reference to former times , Christ is the Lambe of God slaine from the beginning of the world . By what title is hee Lord ? By a title beloved , not as God , but by a title of conquest as a redeemer : for he dyed that he might be Lord , we are a bloody spouse to Christ , we are the price of his blood , he dyed that he might bee Lord , he must winne us before he could have us ; thereupon dying and purchasing us , now hee is Lord of his Church and Children by marriage , before he could marry us he must bee borne in our nature , for the husband and wife must be of one nature : and being in bondage to a contrary King , to Sathan ; hee must redeeme and purchase us out of Sathans hands , so he is a Lord by conquest , and then he is a Lord in a nearer relation , hee is a Lord as a husband , He is Lord both of the dead and of the living . But the point is sweetest in the use of it , onely know for a ground that Christ is Lord of the dead and of the living , as mediator God-man , not as God , but as God man , God in our nature , and hereupon wee have diverse sweete comforts : as for example . First of all it shewes what we may expect from Christ , what Christ will doe to us , and what wee ought to returne to him againe , for relations are bonds , especially when they are so founded , as this of Christs is , to bee Lord over us both in life and death , it is founded upon redemption , and upon our Spirituall marriage , relations are bonds , and therefore they tye on his part to shew what wee may expect from him , he is Lord of the living , and of the dead , wee may expect on his part , all that a gracious Lord should doe , to provide for his Church and children , we may expect that from him , that ( wee can from none else that ) hee should not onely be Lord over us , but that he should make us subject that hee should flow in to us by his holy Spirit : for here is the prerogative of Christ , that he is such a head as quickeneth dead members , he is such a husband as makes his spouse beautifull , he puts glory upon her , no other husband can doe it , Moses married a blacke woman , but hee could not alter her hue , much lesse her disposition , it is not in the power of any man , a King cannot alter his subjects , but he is such a King as alters the nature of his subjects , he makes them subject , he takes them out of a contrary kingdome , as being not borne his subjects , but borne anew by the Spirit , he doth all provision , protection , the changing of our natures , the beginning of a good worke , and where this Lord begins a good work , hee finisheth it to his owne day : for beloved know this for a ground , that now in the second covenant , we are not left as Adam was , in the hands of our owne free will , to stand or fall , but now in the second covenant that is founded upon Christs death , and satisfaction for us , Christ gives grace , he gives his holy Spirit to bring us within , the compasse , and performes both our part and his too ; he makes good his owne to be a gracious Saviour to us , and he performes our part too , or else the second covenant , the covenant of grace should be frustrate as the first was , if it were left to our freedome , therefore that is that that we may expect from this Lordship of Christ , the performance of the covenant of grace , in writing his law in our hearts , other Kings give lawes and write them in tables , but they cannot write them in the hearts of their subjects , but hee is such a Law giver as writes his owne will in the heart , he teacheth the very heart obedience , we are taught of God to love one another , I will write my law in their bowels , and in their inward parts , that is , they shall not onely know what they should doe , but they shall know the doing , the affecting , and performing of the things ; they shall be able to doe the things , so Christ is a Lord over us , not onely teaching us what we should do , and injoyning us in a kinde of superiority , this is your duty , and not this , but inabling us to doe that that he commands , he gives us the very doing , the affections and loving , he teacheth our hearts to love . I say this we may expect from him , in the use of meanes , and subjecting to his ordinances , which is a wondrous prerogative to those that will submit to his law . We may expect againe from this Lord advancement , he is such a Lord as makes all his subjects kings , the meanest man that is a subject to Christ that hath the Spirit of Christ is a King : Now he is a King over that that all others are slaves to , that are not Christians , they rule over others , but they are in thraldome , to their owne lusts , but he is a spirituall King , a King over hell , and death , and those things , that the very greatest of men are afrayd off ; as who feares death most ? and hell most ? those that deserve it most , by reason of their great place , sinke most in sin and rebellion against God , and contract more guilt than other men that that they are afraid of a true Christian as a Christian , is most triumphant over , he is a King over those things , for every subject of this Prince is a King. Christs manner of government is hid now , there is more reallity in this , then can be expressed therefore wonder not : In a word Christ as our Lord binds himselfe to bring us to glory , never to leave us till hee hath brought us to that place that he is in himselfe , Father I will that where I am they be also , and hee purgeth his Church , Ephes. 5. That he may make it a glorious Church , he takes upon him not onely to dye , to redeeme us from hell , and damnation , and to set us in a state of favour with his father , but to goē on in a course of fitting us till he have brought us to the glorions condition that he is in , it lyes upon him to doe it , therefore let us doe our duty , as wee shall see after , and let him alone with that that belongs to him ▪ For our selves beloved this is our honour , that we are under such a King , such a Lord both living and dying ; it was the honour of those that lived in Solomons time , that they were under such a wise Prince , the Queene of Sheba judged it so , but what an honour is it to a Christian now , that he is under such a blessed Prince as Christ is : It is a great honour to be the Spouse of such a husband , to be the subject of such a King , to be members of such a head : and therefore we should oft thinke of it , to put honourable thoughts into us , and I know no greater way to keepe us from sinne , from base courses , than to have our thoughts strayned to this high point , to thinke of the dignity of a Christian , what a condition he is now brought unto in Christ , and what hee shall bee brought unto ere long , this should make him honourable to himselfe , to make him in a holy state , to thinke himselfe too good to defile his soule , or body , that is so dearely bought , and so highly advanced shall such a man as I flee ? saith Nehemiah , oh looke to that , shall such a man as I flee . It is the honour beloved of a Christian , that hee is Christs living and dying . But you will say an honour , it is an honour to be free , the subject is bound , non sumus nati , &c. as the heathen man sayd , we are not borne to slavery , but to honour and liberty , and it is an appetite ingrafted in man , to desire freedome above all things . It is true , In regno nati sumus Deo , &c. wee are borne in a Kingdome , and to serve Christ is to reigne , for where there is a subordination , it is a prerogative to be under a better : as for the body being baser than the soule , it is for the good of it to be under the soule , because it is more excellent , it hath life , and wisedome , the body is a loathsome dead thing of it selfe : the sheepe being a weake simple creature , shiftlesse , to bee guided by a sheepeherd , who is of a superiour nature , and wise to defend it , it is its security and safety , for the Vine that is a weak plant of it selfe , to have support , it is for the good of it , for man that is in a subordination to a higher nature to God , for him to be under the government of Christ God man , of God in our nature , it is a great honour : as they could say in the Schooles , every thing hath its perfection , by being subject to a superiour , except the highest of all , which is not subordinate , but independant , whatsoever is dependant hath its perfection by dependance , therefore it is an honour that we bee under Christ , the greatest honour in the world , especially if wee consider what manner of government Christs is , it is a rationall government agreeable to our principles : for he guides us as a Prophet , he is not onely a King but a Prophet , to teach us , he saith not you shall doe this , he stands not upon tearmes of will , no he is a Prophet to teach us , what wee should obey , he convinceth us , and then useth us , that we would not but be der such a government : and then when hee rules our will , he doth it sweetly , he drawes it with the cords of a man as the Prophet speakes , that is , by allurements , he brings us to heaven by way of love and intisements , what greater rewards can there be thought of than those that Christ leades us by , and drawes us to subjection by , and therefore hee workes upon our will sweetely , by perswading us by allurements in that kinde . In a word , he is such a King as is a husband , would you have a milder governement then that of a husband , which though it be not a parity , yet it comes as neare as can be , such a governement is Christs , as hee is a King , so hee is a husband , hee knowes how to beare with the infirmities of his Church , he that bids the husband to favour the wife as the weaker vessell , doth not hee practise his owne principles ? will not he favour his owne spouse as the weaker vessell think you ? that hath promised not to quench the smoking flax , and breake the bruised reed , undoubtedly he will : Therefore it is an honour to bee under the governement of Christ , so rationally , and sweetely hee drawes us with the cords of a man , it is the government of a husband , and of a wise husband , I doe but give a taste , you may inlarge them in your owne meditations . And as it is our honour , so it is our security , and safety to bee under him , why ? because when wee come sweetely under Christs governement , we need feare nothing , he that feares Christ , all things feare him , since Christ hath taken our nature upon him , the devill himselfe is afraid of mans nature , he trembles to think God hath appeared in our nature , now hee is afraid of a Christian , God hath taken this nature . Then hee is such a King as wee may be secure under him , as a universall King over all things , that he may be King over his Church ; for hee hath all power in heaven and earth , Mat. 28. All power is given to mee in heaven and earth , and all for the governement of his Church , it is our security to bee under him that governes al things for the good of the Church , he saith Iohn 17. Thou hast given mee power over all flesh . Christ hath all power given to him , in relation to his Church , therefore hee hath power over the devill , over hell , and over all wicked men , and all Monarches , and opposite power is subject to him , that they shall serve the Church , when they doe scourge the Church , they are but Christs rod , they are but instrumentall to Christ , they doe but his worke , therefore it is a great security , and we need to feare none , if we be under Christ. Againe , to goe on , as it is our honour and security , so it is a Spring of duty , Christ is our Lord , he is Lord of all . Therefore it teacheth us our duty every way . Our duty One to another . To those that are not Christians . To Christ himselfe . It teacheth us in all standings , how to carry our selves . To give a taste of this , the Apostle presseth it oft , that Christ is our Lord , and will bee our judge . Therefore , for others we ought not to be hasty in judging or censuring , wee ought to love them , because wee have all one Lord , this must force love : We have all one Lord , one baptisme , &c. We are many in our severals , but we are all one under this bond , being all under one Lord. Then againe , it teacheth us how to carry our selves to men , otherwise affected not to be servants to the humours of men , Christ rules over us , both living and dying , therefore bee not the servants of men , but according to the scriptures limitation , Marry in the Lord , obey in the Lord , walke in the Lord , doe all in the Lord , that is , so farre as it may stand in the will and pleasure of him , that is the Lord of Lords : For when the authority of any superiour doth countermand against the will of this Lord , it ceaseth to bind , when they command any thing in subordination , that may stand with the pleasure of the Lord , then the authority is divine , wee obey Christ , in obeying them . As Christ said to his owne mother , when shee commanded things , that shee had no authority to doe , hee cals her mother no longer , but Woman , shee stretching then beyond her compasse . Againe , to goe on , this should teach us , in that Christ is the Lord of the living and of the dead , to account our selves not our owne , it should teach us perfect selfe denyall in matters of religion , especially not to be overwhelmed of our owne conceites , in the great mysteries , that Saint Paul cryes out of , Oh the depth , you have many that quarrell with those things , and would bring them to reason , they will goe no further in religion then they can see reason , whereas one saith , I beleeve , because it is impossible , and too farre above reason , therefore I the rather beleeve it , it is oft times good to stand at a stay in God , as if wee were at a nonplus , to admire at him in the mysteries of Christs governing the Church , why hee suffers some part of the Church , that perhaps is better then other parts , ( that are quiet and exempt from the crosse ) to be exercised , with afflictions , and others not , not to scandall at this , and to be overbusie , in searching out the reason of this , Christ is our Lord and he is infinite in wisedome , and it is his prerogative to doe such things , as hee is not lyable to give a reason of to us , so God will have mercy , upon whom hee will have mercy . In great mysteries , remember the soveraignty of this our Lord he is Lord of quicke and dead , let this stoppe our judgements , and teach us to deny our selves , when wee cannot give a reason of them , in a holy admiration , say with Saint Paul , Oh the depth . And so for our will , he is Lord of quick and dead , we say of a wife , she hath no will , and a servant is not a distinct person , as it were in law , he is anothers wee are Christs servants , his subjects , & his spouse , and when wee beginne to be Christs , wee have lost our owne wills , we resigne them up to Christ , thy will shall bee mine in all things , if thou wilt have me doe this , I will doe it , if thou wilt have me suffer , I will suffer , if thou wilt honour thy selfe with my goods , and with my life , thou shalt have them : Of thee I had this body , this soule , this state , this reputation ; I have whatsoever I have from thee , it is maintained by thee , thou art mine , and I am thine ; therefore I give up all to thee backe againe , it is a ground of perfect resignation , that Christ is Lord of the quicke and of the dead , therefore stand not upon tearmes with Christ , when hee calls for any thing , in case of suffering and sealing the truth , let him have it , it is not lost , wee have a better foundation in him , then we have in our selves , when wee give any thing to him , life , or state , or credit , or whatsoever , wee have a better life , a better state and condition in him , because all is more eminently in him , the primitive fountaine , then in the derivation , and beames from him , when we lose any thing , it is but a beame from the Sunne , and whatsoever wee lose in particulars , we have in the whole , in the fountaine , againe , in Christ , therefore faith would helpe all this ; in case of suffering , and tryall , what , is the cause good , or no ? then I will resigne my selfe , and all that I have , and am to Christ , hee is Lord both of the quicke and of the dead . Wee must know beloved that we are redeemed from our selves , and therefore make this use of it , when wee are tempted to any sinne , Christ is my Lord , I am redeemed from my base lusts , what have I to doe with this anger ? what have I to doe with this ambition ? I am no debter to the flesh , I am under Christ , I am under grace , he hath redeemed mee from my vaine conversation , I owe it nothing but mortification , and deny all , therefore in all solicitations of corruption , learne this lesson , fetch arguments hence , Christ hath done great matters for me , he lived and dyed , and lives for ever , that is Lord of me living and dying , there is no greater slave , then he that is a slave to his owne flesh , and to his owne lusts , therefore when we are stirred to any thing by our base nature , which must dye , or else wee shall never live eternally , we must kill it more and more daily , and death is the summe and accomplishment of mortification , when wee are stirred to any thing , go to Christ and complaine to him , blessed Saviour , thou didst dye , and rise , and revive , that thou mightst be Lord of the living and of the dead , I beseech thee claim thine owne interest in me , bring all into captivity , to thine owne Spirit , what hath this base affection to doe with me ? what have I to doe with it ? I am freed from it , I am redeemed from my selfe , what have I to doe with my selfe , but deny all ? I am thine altogether , therefore take thine owne interest in me , possesse me , fill me with thy Spirit , be all in all in mee , let pride , and ambition , and such things have no footing in me . It is good powring out the soule to God , to that purpose , to complaine to Christ , when it is thus with us , because it is his office to rule us . Now Lord Iesus do thine office , thy office is to be King , to rule in me , other lords would faine rule in mee , pride , and lust , and base covetousnesse would faine rule , as the Prophet saith , but what hath other lords to doe with me ? thou art my Lord , and hast right to me , living and dying . It is a point of wondrous comfort likewise to us , in all afflictions whatsoever , especially such , as concerne the state of the Church , we are now in ill times , if wee looke about us , however God continues better to us then we deserve , wee are as the three young men in the fiery furnace , untouched , when all is in a combustion round about us , where is Christs ruling now ? his poore Church is thus used , and trampled upon in France , in the Palatinate , in Bohemia , and the Princes of Germany . Beloved , it is our faults , perhaps wee waken not Christ , as the Disciples , they awaked Christ , when there was a mighty storm , and moved him to rebuke the winds , and the waves , and there followed a calme , so should we . Christ loves to bee awaked by our prayers , and if the Church would joyne in forces , one Church with another , altogether they might worke wonders , let us offer a holy violence to Christ by prayer , and the use of holy meanes ; he is Lord still of the Church , and take things at the worst as they are , hee is but carrying things to his owne ends . Beloved , if we consider things aright , it can hardly bee otherwise with the Church then it is , if wee consider the former security , and dullnesse , and want of prizing the great things of Christ , the ministery of the word , and the Sacraments , we live under the Gospell , in such deadnesse and such sinnes , as a Turke would scarce commit , we are no more affected with it , then a Iew , or a Turke , that hath not the meanes , will Christ indure this that wee should come to bee carelesse whether wee have the Gospell , the blessed truth of God , or no ? and grow sinfull , and have lesse conscience then a Turke or a Iew , will Christ continue his blessed prerogatives , and priviledges to such ? Therefore , if we doe but looke to the ordinary dispositions of most men , a man would thinke it impossible , but that judgement should come , will there be a reformation of these men without a Spirit of fire , without some purging flame . Then againe , Christ is humbling his Church for the advancement of it , and suffers the enemies to triumph for their further abasement , hee is compassing a blessed worke , there is a great wheele a going , but wee doe not see the issue of things , al this great wheele the Lord rules and governes and moves , you shall see at length what it will drive to , wee see in a clocke there are many wheeles one contrary to another , but all helpes the clocke to strik , all joyne in that , so there is a stroke , there is somewhat that will come out of all these troubles , that seeme contrary one to another , some up , and some downe , but all these wheeles , will helpe to bring out some stroake , some glorious thing , that posterity perhaps may see that is now a working . Therefore let none take scandall , Christ rules now in the middest of his enemies . We must not catch at peeces of Christs workmanship , as in a poem , we judge not by a peece , but looke to the Catastrophe , wee looke to the upshot , and closure of all though all was in a combustion , there wee see all things brought to an excellent and wise issue : Therefore I beseech you suspend your judgements a while , and then you shal see with a spirit of faith , all the enemies overthrowne , even as if we did see it with our eyes of sence , and in the meane time perswade our selves , that Christ is about a blessed worke , as hee is King of his Church . One question the Papists moove upon such Texts as this , that I will assoyle briefely , because it may trouble some , though it bee of no great moment : It is said here that Christ dyed , and rose againe , and revived , that hee might be Lord of the dead , and of the living . Hence , not onely Papists , but some others , moove this question , which I will give a little light unto . Whether Christ by his dying and abasement did merit any thing for himselfe ? because it is said here ; he did this that hee might bee Lord of the dead , &c. Hee abased himselfe to the death of the crosse . Therefore , God gave him a name above all names , Phil. 2. The Papists they fall upon Calvin , that saith , he did not , ( and that makes me the rather to touch it ) Calvin , as hee was a very holy man , so out of his holinesse , hee avoyded curious questions , as much as he might , therefore gives an excellent answer , saith he , whether he did or no , it is curious to search , it is rash to define . For satisfaction , take these grounds and all is well . First of all , that Christ is perfectly glorious now in heaven , both body and soule , there is no question of that , and that he came to this glory , both of body and soule , and the manifestation of it , after his abasement by his humiliation , first , he must dye , and suffer , and then enter into glory . Againe remember this for a ground that Christ as man merited not the grace of Vnion or unction , for how could he merit before he was ? could Christ merit to be united to the second person , that was the greatest grace that ever was ? No , nor the grace of unction , habituall grace in Christ whereby the humane nature was filled with all grace , it was upon unction , presently they follow one another , there was no meriting of that thing , because from the beginning of his incarnation it was by union of his nature , these things being thought upon , for other things they are not materiall , onely it is best and safest , to thinke that he did not for himself merit any thing : for if so be all glory was due to him by vertue of union , which he had by grace , and by vertue of unction , if he had dyed presently , he might have gone to heaven presently indeed without dying if there had not beene a dispensation layd upon him to dye for us , and therefore by vertue of union and unction that was free , heaven was due to him presently , and all that glory that hee had afterward . Why was there a stop of that glory ? that his body being united to the divine nature , was not presently glorified , as now it is in heaven , so that hee lived in abasement , and dyed a most cursed death . Beloved all this was for us , and then after the dispensation was finished for us , after Gods justice was satisfied for us , there was no more stoppe or stay of his glory , but then his divine nature did flow into his humane nature , and then his humane nature became glorious , so glorious as it was capable of what hee did was for us , Therefore it is good to thinke of the love of Christ , that he considered us and not himselfe , in that his abasement as the Scripture runs in that straine , To us a Sonne is given , for us a childe is borne , he dyed for us , hee gave himselfe for us , he rose for us , hee ascended for us , he sits at the right hand of God for us , himselfe indeede hath glory , but together with us , and therefore when wee thinke of the glory of Christ , thinke of us in him , when we see him borne , thinke he was borne for me , when wee see him dye , thinke wee dye with him , when wee see him buried , thinke our selves buried with him ; so in the state of exaltation , when wee see him rise , and sit at the right hand of God , thinke he is there to prepare a place for me , whatsoever hee hath , or whatsoever he did , he regards us in all ; therefore it somewhat obscures the glory and the love of Christ to us , to conceive that he had a selfe-respect in these things , when he saith in the text , For this end Christ dyed , and rose , and revived , that he might be Lord of quicke and dead , I beseech you consider whose good he respects , in this Lordship : is it not a profitable Lordship for us ? is it not for our good , that he is our Lord in life and in death ? & not only our Lord , but the Lord of Sathan , of death , and of all our enemies , he is Lord over all saith the Apostle , God over all , blessed for ever therfore he is Lord over sinne , over death , over hell , over all that we neede to feare , it is for us , therefore our good is intended , though there be a redundance of glory in Christ , in all these things , yet thinke hee respects our good , the best meditation of Christ , is to thinke , all is for us . Beloved is it not a great mercy , that hee should stop the issue , and the beames of glory that should otherwise have come upon his humane nature , that he should be content to be in the shape of a servant ? and bee eclipsed , in regard of manifestation , and abase himselfe to the death of the crosse , and all for our redemption , when he might have gone to glory another way ? but as one of the ancients saith well , if he had gone to heaven another way , hee might have come thither himselfe , but hee could not have helped us that way , therefore he would goe to heaven by way of abasement , and concealement , and stopping that of his glory , that he might helpe us , and pay the price to God for us , and reconcile us : I beseech you let us see his love to us in all this ; enough for that question , which I would not have mentioned , but that it hath a speciall use and comfort , and may be an incentive , to kindle love to Christ , regarding us in his birth , and life , and death in his resurrection ; in his ascention , in his glory , in all . To draw to a conclusion therefore , Christ is our Lord both in life and death , it is for ever , oh beloved therefore I beseech you , let us project for his glory for ever as much as we can , he is our Lord , when we are dead , he is the Lord of our soules , of our happines , we are nearer him then , than we are now , hee that is my Lord both living and dying , and for ever , shall not I labour that when I am dead there may be a Church here ? that when I am dead posterity may serve him ? and be subject to him , shall he for ever be Lord for my good , and shall not I as much as lyeth in me , lay a foundation for ever in his service ? that when I can serve him no longer my selfe , then posterity may serve him . It was a cursed wish of a Pagan Emperour , when I am dead let heaven and earth be mingled if they will : but a Christian thinkes Christ is mine , and for my good both living and dying , nay I have more good by him when I am dead than alive , therefore I will labour that he may have glory in his Church by me and mine , and all my counsels , and projects shall be , that it may be for ever and ever world without end , therefore they desire that God may be served and glorified in the Church for ever , as he is their Lord living and dying . And let it be our comfort in the houre of death ( that may bee nearer us then we are aware off ) that he is not onely Lord of the living but of those that are dead , he hath the keyes both of hell and death , that is , he hath the government of death , and therefore shall I be afraid to commit my soule to Christ ? what a ground is this , comfortably to yeeld our soules to Christ , Lord take the soule , thatthou dyedst to purchase , that thou didst rise againe-to justifie , that thou dost live now in heaven to make intercession for , that thou hast given thy holy Spirit , in some measure to sanctifie , take this soule to thee , it is thy soule as much and more than mine I am not mine owne , nor my soule is not my owne , Into thy hands I commend even thy Spirit , for thou hast redeemed me oh Lord of truth , thou hast redeemed this soule of mine , therefore now take this soule , that thou by thy Spirit hast wrought in some poore measure , to desire to please thee , that soule that thou hast sprinkled with thy owne blood , take that soule , for thou art Lord both living and dying , and what a comfort is it when death shall close up our eyes , that we can looke forward and see then our selves nearer Christ , for then we goe to Christ our husband , as Paul saith , I desire to be dissolved and to bee with Christ , which is best of all , when a Christian thinkes at death : now I am changing for the better , Christ will not leave me at the houre of death , neither dying nor living , butwill watch over my dust , my dead body is a member of Christ , death may separate body and soule , but it cannot separate soule or body from him , therefore take no thought for body , or soule for my soule I know hee will receive it , and my body as a good depositum is layd up in the dust , hee watches over all the dust and ashes , and every thing and will make the earth faithfull in giving up that depositum , he is Lord of me dying as well as living , shall I be afrayd to dye , when in death I commend my soule to such a sweete Lord , and goe to my husband and to my King ? And that is the end of the Sacrament , for the Word and Sacrament are parts of the regiment of Christ , whereby he rules his Church , hee rules his Church outwardly by the Word and Sacraments , and inwardly by his Spirit , his holy Spirit makes good his owne good meanes , and therefore as the subjects of Christ , I beseech you let us come to the ordinance of Christ , he is such a Lord as doth great things by despised meanes , bread and wine , poore meanes , but consider what a mighty Lord useth them for our soules good , and it is his glory to magnifie himselfe by base and weake meanes , hee goes contrary to the course of the world , that stands all upon outward excellency , therefore let no man stumble at the meannesse of the meanes , but consider what great things he workes , by the foolishnesse of Preaching , and the meannesse of his Ordinances the Sacraments , he beates downe strong holds , he builds us up in Christ to Salvation , hee communicates himselfe and all his benefits to us , therefore I beseech you come with faith , come with this perswasion Christ will blesse his own Ordinance , and come with comfort , Christ communicates himselfe to us , the nearer we come to the fountaine , the more wee draw . And come with preparation , know with whom wee have to deale , with him that is Lord of quicke and dead , come with reverence ; but these things I have oft upon this occasion stood upon : so much for this Text. FJNJS . Notes, typically marginal, from the original text Notes for div A12180-e820 Quest. Ans. 2. Independantly . 3. Lord in the whole man 4. An Eternall Lord. 5. An Excellent Lord. Why the dead are put before the living . Vse 2. Answ. Simil. Object . Answ. Notes for div A12180-e3960 Object . Answ. 
A12187	----	A miracle of miracles or Christ in our nature Wherein is contained the vvonderfull conception, birth, and life of Christ, who in the fulnesse of time became man to satisfie divine iustice, and to make reconciliation betweene God and man. Preached to the honourable society of Grayes Inne, by that godly and faithfull minister of Iesus Christ, Richard Sibbes. D.D. Sibbes, Richard, 1577-1635. 1638 Approx. 77 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A12187 STC 22499 ESTC S117264 99852479 99852479 17803 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12187) Transcribed from: (Early English Books Online ; image set 17803) Images scanned from microfilm: (Early English books, 1475-1640 ; 1082:9) A miracle of miracles or Christ in our nature Wherein is contained the vvonderfull conception, birth, and life of Christ, who in the fulnesse of time became man to satisfie divine iustice, and to make reconciliation betweene God and man. Preached to the honourable society of Grayes Inne, by that godly and faithfull minister of Iesus Christ, Richard Sibbes. D.D. Sibbes, Richard, 1577-1635. [2], 25, [1], 27, [1] p. Printed by E[dward] G[riffin, and John Norton?] for Iohn Rothwell at the signe of the Sunne in Pauls Church yard, London : 1638. Printers' names from STC; "Norton app[arently]. pr[inted]. quires F-I". "The second sermon" (caption title) begins new pagination; register is continuous. Running title reads: Emanuell God with us. The title page and [E]1 were originally conjugate. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Sermons -- Early works to 1800. Sermons, English -- 17th century. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 Olivia Bottum Sampled and proofread 2003-01 Olivia Bottum Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion A MIRACLE OF MIRACLES OR Christ in our nature . Wherein is contained The Wonderfull Conception , Birth , and Life of Christ , who in the fulnesse of time became man to satisfie divine Iustice , and to make reconciliation betweene God and man. Preached To the honourable Society of Grayes Inne , by that godly and faithfull minister of Iesus Christ , Richard Sibbes . D.D. Phil. 2.5 . Hee made himselfe of no reputation and tooke upon him the forme of a servant , and was made in the likenesse of men . LONDON Printed by E. G. for Iohn Rothwell at the signe of the Sunne in Pauls Church yard , 1638. THE FIRST SERMON . Isaiah 7.14 . The Lord himselfe shall give a signe , Behold a virgin shall conceive and bare a Sonne , and shall call his name Imanuell . THe Jewes at this time were in a distressed condition by reason of the siege of two kings , Resin , and Pekah ; the one the king of Syria , the other the king of Israel . Whereupon the Prophet labours to comfort them , and tels them that these two kings were but as two fire-brands , that should waste and consume themselves , and then goe out . For confirmation thereof ( because he saw the heart both of King and people astonished , ) He biddeth them aske a signe of things in heaven or earth . No saith king Ahaz , I will not tempt God , and making Religion his pretence against Religion , ( being a most willfull and wicked man ) would not . For He had framed an altar according to the altar which he had seen at Damascus , neglecting Gods Altar at Jerusalem , as too plaine and homely . Man unsubdued by the spirit of God , admires the devices of men , and the fabricke of his owne braine . And though this king was so fearefull that his heart , and the rest of their hearts , were as the leaves in the forrest , shaking and trembling and quaking at the presence of their enemies , and though hee was surprized with feare and horrour , seeing God his enemy , and himselfe Gods enemy , and that God intended him no good , yet hee would goe on in his owne superstitious course , having some secret confidence in league and affinity with other Kings , that were superstitious like himselfe . This by the way . We may learne by this wretched King , That those that are least fearefull before danger , are most basely fearefull in danger . Hee that was so confident and willfull out of danger , in danger his heart was as the leaves of the forrest . For a wicked man in danger hath no hope from God , and therefore is uncapeable of any entercourse with him . Hee will trust the devill and his instruments , led with a superstitious spirit rather then God. As this King had more confidence in the King of Syria , that was his enemy , and so shewed himselfe after , then in God. It is the nature of flesh and bloud ( being not sanctified by God ) to trust in this meanes and that meanes : this carnall help , and that carnall helpe : a reed of Egypt , yea the devill , and lies , rather then to God himselfe . The Prophet in an holy indignation for the refusing of a signe , to confirme his faith that these Kings should not doe the Church harme , breaketh forth thus . Know O house of David , is it a smal thing for you to weary men , but will you weary my God also ? God offers you a signe out of his love , and you dislike and contemne his blessed bounty . Therefore the Lord himselfe shall give you a signe . What is that ? A virgin shall conceive and beare a Sonne , and shall call his name Emanuell . From the inference , wee may see the conflict betweene the Infinite goodnesse of God , and the inflexible stubbornnesse of Man. Gods goodnesse striving with mans badnesse : when they would have no signe , yet God will give them a signe : his goodnesse overcommeth , and outwrastleth in the contention mans sinfull strivings : his mercie prevailes against mans malice . To come to the text it selfe . Behold a virgin shall conceive and beare a Sonne , and they shall call his name Emanuell . It was not so much a signe for the present , as a promise of a miraculous benefit , which was to bee presented almost eight hundred yeares after the prophet spake these words . Even the incarnation of Christ , a miracle of miracles , a benefit of benefits , and the cause of all benefits . He fetcheth comfort against the present distresse , from a benefit to come . And to shew how this can be a ground of comfort , at this time of distresse , That a virgin shall conceive ; We must know , That Christ was the Lambe slaine from the beginning of the world . All the godly of the Iewes knew it well enough , the Messias being all their comfort , they knew that he was yesterday and to day , and shall be the same for ever . The church had in all times comfort from Christ. Profuit antequam fuit ; Hee did good before he was exhibited in the world . And thus the Prophet applyes the comfort to the house of David , a virgin shall conceive and beare a sonne . And they shall call his name Emanuell . Who shall be of the family of David . And therefore the house of David shall not be extinct and dissolved . The reason is strong : you of the house of David are in feare that your Kingdome and nation shall be destroyed ; but know that the Messias must come of a virgin , and of the house of David . And considering this must certainely come to passe , Why doe ye feare , ye house of David ? Againe it hath force of a reason thus . The promise of our Messias is the grand promise of all , and the cause of all promises , for all promises made to the church , are either promises of Christ himselfe , or promises in him , and for his sake , because hee takes all promises from God and conveyeth them , and maketh them good to us . God maketh them and performeth them in Christ , and for Christ. Now the reason stands thus , if God will give a Messias , that shall bee the sonne of a virgin , and Emanuell , certainely hee will give you deliverance . Hee that will doe the greater , will doe the lesse ; what is the deliverance you desire , to the promised deliverance from hell , and damnation , and to the benefit by the Messias , which you professe to hope for , and believe ? The Apostle himselfe Rom. 2.8 . reasons thus : God that spared not his owne Sonne , but gave him to death for us all , how shall not hee with him give us all things ? If God will give Christ to bee Emanuell and incarnate , he will not stand upon any other inferiour promises or mercies whatsoever . But you will say , this promise was to come , and how could this confirme their faith , for the present , that they should not bee destroyed ? I answer , in regard of his taking our nature , hee was to come , yet Christ was alwayes with his Church before . They understood him in the Manna , he was the Angel of the covenant : They that were spiritually wise amongst the Iewes , understood that he was the Rocke , that went before them . And againe it is usuall in Scripture to give signes from things to come , as 37. Isaiah . The next yeare thou shalt eate that which groweth of it selfe , &c. because where faith is , it maketh things to come all one as if they were present . And so wee should make this use of the Grand promises of Christ to comfort us against all petty matters and wants whatsoever . And to reason with the holy Apostle , God spared not his only begotten sonne , but gave him to death . He hath given Christ , and will he not give all things needfull ? Hath he given the greater , and will he stand with thee for the lesse ? This is a blessed kinde of reasoning ; And so to reason from other Grand things promised . God shall raise my body out of the dust , and the grave , and cannot he raise my body out of sicknesse ? and my state out of trouble ? cannot hee raise the Church out of misery ? So saith Saint Paul , 2 Cor. 1. God that raised Christ , restored me againe , that had received the sentence of death : when we receive sentence of death in our persons , looke to him that raised Christ from the dead , and to the grand promises to come . They before Christ comforted themselves in times of all distresse by the grand promise of Christ to come . But , now the Messias is come . And ( which may much more strengthen our faith , ) he hath suffered and given his body to death for us , and therefore why doubt we of Gods good will in any petty matters whatsoever ? To come to the words more particularly . Behold a Virgin shall conceive and beare a Sonne , &c. You have divers articles of our faith in these few words . As Christs conception by the holy Ghost , his being borne of the virgin Mary , &c. you have here the humane nature of Christ. A virgin shall conceive , and bare a sonne . And the divine nature of Christ ; his name shall bee called Emanuell , which signifieth also his office , God with us by nature , and God with us by office , to set God and us at one . So you have diverse points of divinity couched in the words which I will onely open sutable to the occasion . Behold . This is the usuall Becon , set up , the usuall Harbinger to require our attendance , in all matters concerning Christ. And it hath a threefold force here . Behold , as being a thing presented to the eye of faith , He mounteth over all the interim betweene the promise and the accomplishment ; for faith knoweth no difference of times . And then it is to raise attention , behold it is a matter of great concernement . And not onely attention , but likewise admiration , behold a strange and admirable thing . For what stranger thing is there , then that a virgin should conceive , that a virgin should be a mother : and that God should become man. We had need of strong grace to apprehend these strange things . And therefore God hath provided a grace suitable , above reason , and above nature , and that is faith . Reason mocketh at this . The devill knoweth it and envyeth it . The Angels know , and wonder at it . The soule it selfe without a grace sutable to the admirablenesse of the thing , can never apprehend it . And therefore well may it be said , Behold , a virgin shall conceive and beare a sonne . Behold a virgin shall conceive and beare . and why a virgin ? When God is to be borne , it is fit for a virgin to bee the mother . Christ was not to come by the ordinary way of propagation ; he was to come from Adam , but not by Adam , for he was to be sanctified by the holy Ghost . Because he was indeed to be a Saviour and a Sacrifice , and hee must be without spot , or sinne himselfe , that was to offer himselfe for the sinnes of others ; Therefore the foundation , and ground of his nature must bee pure , and cleane , and that is the foundation of all the purity of his life , and conversation , and therefore a virgin . This was typified in Aarous rod which budded though it had no root . No Iuice could come from a dry sticke , yet by an Almighty power the rod did bud . And so Moses bush , It burnt and did not consume ; And that God that caused those things , caused a virgin to be a mother . He enters into the wombe of a virgin , without any defilement at all , considering the holy Ghost , from the Father and the Son , did purge and purifie , and sanctifie that masse , whereof the blessed body of our Saviour was made . The virgin afforded the matter , but the wise Framer was the holy Ghost . She was passive , the holy Ghost was the Agent . Now when did the virgin conceive ? when upon the Angels comming to her , and telling her , That she was greatly beloved , and that shee should conceive , she assented , be it so , as the Lord hath spoken . When shee assented to the word , presently Christ was conceived : her faith , and her wombe conceived together . When her heart did conceive the truth of the promise , and yeelded assent thereunto , her womb conceived at the same time also . From hence learne something for our selves , It had beene to little purpose , though a virgin conceived Christ , unlesse Christ had beene conceived likewise in her heart . And there is no benefit , by virtue of this conception to others , but to such as conceive Christ in their hearts also . To which end our hearts must bee in some measure made virgin hearts , pure hearts , hearts fit to receive Christ. We must assent to promises of pardon , and of life everlasting , bee it as the Lord saith . A Christian is a Christian , and Christ liveth in his heart , at the time of the assenting to the promise . So that if you aske , when doth Christ first live in a Christians heart ? I answer then , when the heart yeeldeth a firme assent to the gracious promises made in Christ for the pardoning of sinnes , and acceptation to the favour of God , and title , and interest to life everlasting . For faith is the birth of the heart . Christ was conceived in the wombe of an humble and believing virgin . So that heart that will conceive Christ aright , must bee a humble , and believing heart , humble , to deny himselfe in all things . And believing , to goe out of it selfe , to the promises of God in Christ. When God by his spirit hath brought our hearts to be humble , and believing , to goe out of themselves , and believe in him , rest upon him , and his promises , then Christ is conceived in our hearts . Behold a virgin shall conceive and beare a sonne . Here is the birth of Christ , as well as the conception . Christ must not onely be conceived in the wombe , but also brought forth , because God must be manifested in the flesh . As Saint Paul saith , Great is the mystery of Godlinesse , God manifested in the flesh . If hee had onely beene conceived , and not brought forth , he had not beene manifested , hee was to doe all things that befitted a Mediatour . And therefore hee went along with us in all the passages of our lives . Hee was conceived as we are , remayned in the wombe , so many moneths , borne as we are borne , brought into the light as we are . Away therefore with idle monkish devices , and fond conceipts , that affirme the contrary . He was like to us in all things , sinne excepted , conceived , brought forth , hung upon the brest as we , an infant as we , hungry and thirsty , and suffered as we . And as he was in all things like to us , so in every thing that was in him , there was something extraordinary ; as hee was a man like to us , so hee was an extraordinary man. Hee was conceived , but of a virgin , which is extraordinary : hee was borne , as we are , but there his starre appeared , and the wise men came to adore and worship him . He was poore , as wee are , but there were beames of his Godhead appeared ; when hee was poore , he could command a fish to furnish him : hee dyed as we dye , but he made the earth to quake , the vaile of the temple to rend , when hee tryumphed on the crosse . All which declared hee was more then an ordinary person . And so wee must all conceive Christ , and beare Christ in our words , and actions , it must appeare that Christ liveth in us . It must appeare outwardly to man , what we are inwardly to God. Our whole outward life must bee nothing but a discovery of Christ living in us . I live , yet not I , but Christ liveth in me , saith Saint Paul , which should appeare , by word , conversation and action . Our lives should bee nothing , but an acting of Christ , living in our soules . This is not a meere analogicall truth , but it floweth naturally : whosoever are to have the benefit of his birth , and conception , Christ sendeth into their heart , the same spirit that sanctified the masse , whereof hee was made , and so frameth a disposition suitable to himselfe , he sets his owne stampe upon the heart : as the vnion of his humane nature to the divine , was the cause of all other graces of his humane nature , so the spirit of God uniting us to Christ , is the cause of all grace in us . If we have not the spirit of Christ , wee are none of his . And shalt call his name Emanuel . Many things might bee observed concerning the ordinary reading of the words . Some read , shee shall call his name Emanuel , because hee had no father . Others , his name shall be called Emanuel : but they be doubtfull , therefore I leave them . But Iesus was his name . Therefore how is it said , he shall be called Emanuel ? The meaning is , he shall be Emanuel , and shall bee accounted and believed to bee so , he shall be God with us indeed , and shall shew himselfe to be so . For in the Hebrew phrase , the meaning of a thing imports the being of the thing . The like phrase is in Isaiah 9.6 . To us a childe is borne , to us a sonne is given , and his name shall be called wonderfull , Counsellour , the Everlasting father , the Prince of peace . That is , hee shall bee believed to bee so , and shall shew himselfe to bee so , and shall bee so indeed . The like you have , ( because it is an answer to the cavill of the Iewes , ) which object he was not called Emanuell , Iudah shall bee saved , Israel shall dwell safely , and this is his name , whereby he shall be called , The Lord our Righteousnesse . For indeed he is Iehovah our righteousnesse , and we have no righteousnesse to stand before God with , but his : divers other places of Scripture there be of the same nature , but these two are pregnant ; and therefore , I name them for all the rest . Besides the conception and birth of Christ , you have here likewise , the divine nature of Christ , and the offices of Christ , for Emanuell is a name both of nature and office . It is a name of his nature , God , and man , and of his office , which is to reconcile God and man : we could not be with God , but God must first be Man with us . We were once with God in Adam , before hee fell ; but there being a breach made , we cannot be recovered againe , till God be with us : he must take our natures , that he may reconcile our persons . Now Christ is Emanuell , first in regard of nature , God with us , or God in our nature . The pure nature of God , and the base nature of man : that were strangers ever since the fall , are knit together in Christ. What can be in a greater degree of strangenesse ( except the devils ) then mens unholinesse , and Gods pure nature ? Yet the nature of man and of God , being so severed before , are met together in one Christ. So that in this one word Emanuell , there is heaven and earth , God and man , infinite and finite : therefore we may well prefix , Behold . A true Saviour of the world must bee God with man. Whether wee consider the greatnesse of the good we are to have by a Saviour , or the greatnesse of the evil we are to be freed from by a Saviour : both which doe inforce , that he must be Emanuell , God with us . First , the greatnesse of the good which we are to have , for he is to bee God and man together , to satisfie the wrath of God , to undergoe a punishment due to sinne , as our surety : hee must give us title to heaven , and bring us thither , and who can doe this but God ? Besides , Secondly hee must know our hearts , our wants , our griefes , our infirmities , hee must bee every where to relieve us . And who can doe this but God ? So Thirdly , in regard of evil , which we are to be freed from . He is to defend us in the middest of the enemies : and who is above the devill , and sinne , and the wrath of God , and all the oppositions , that stand betweene us and heaven , but God. So in regard of the good , in regard of the evill , and in regard of the preservation , to an Eternall good estate , and freedome from eternall evill , he must be Emanuell , God with us . These grand principles are enough to satisfie in this point . And Secondly , as he must be God , so there was a necessity of his being Man. Man had sinned , and man must suffer for sin , and without bloud there was no remission ; and then , that he might be a mercifull , and pittifull Saviour , he must take that nature on him , that he meaneth to save , there must be a sutablenesse , and sympathy . Sutablenesse , that the head , and the members . The sanctified , and the Sanctifier , may bee both of one nature . And a Sumpathy , that he might be touched with humane infirmities . Thirdly , this God and man must bee one person . For if there were two persons , God one distinct person , and man another : then there were two Christs , and so the actions of the one , could not bee attributed to the other . As man dyed and shed his bloud , it could not have beene said that God dyed . But because there was but one person , God is truely said to dye , though hee dyed in mans nature , for hee tooke mans nature into unity with his person : and whatsoever either nature did , the whole person is said to doe , and therefore Christ is a Saviour according to both natures , as God , and as Man : for he was to suffer , and hee was to overcome and satisfie in suffering , he was not onely to heare our prayers , but to answer them . Both natures had an ingredience into all the worke of mediation . God dyed , and God suffered , and supported the manhood , that it might uphold the burden of the wrath of God , that it might not sinke under it . And so in all his actions , there was concurrence of divinity and humanity . The meaner workes being done by the Manhood , the greater workes by the Godhead , so making one , Emanuel God with us . For God must bring us to heaven , by a way sutable to his holinesse , and therefore by way of satisfaction , and that cannot be but by God equall with himselfe . And that is the reason , why the Apostle joynes together , without Christ , without God. That is , they that know not Christ God-man , to reconcile God and man , have nothing to doe with God. For the pure nature of God , what hath it to doe with the unpure nature of man , without Emanuel , without him that is God man , to make satisfaction ? But now that Christ hath taken our nature , it is become pure in him , and beloved of God in him . And God in him is become lovely , because hee is in our nature , yea in Christ , God is become a father I goe to my father , and your father ; his nature , is sweet to us in Christ , our nature is sweet to him in Christ , God loveth not our nature , but first in him , in whom it is pure . And then he loveth our nature in us , because by the spirit of Christ , hee will make our natures like to Christs : and therefore wee may conceive of God as Emanuell , God well pleased with us , and we well pleased with him . Out of Christ wee are angry with God , and hee angry with us . Wee could wish there were no God , and choose rather to submit to the devill , to bee led by his spirit , to all prophanenesse and licentiousnesse . Wee have a rising against God , and his Image , and what ever comes from God , the proud unmortified heart of man swelleth against it . But when the heart once believeth , that Christ Emanuell God with us , hath satisfied Gods justice ; now God is taken by the believing heart to bee a father reconciled in Iesus Christ. And we are taught to bee his sonnes . And our nature is more and more purified and cleansed , and made like the pure nature of Christ , and so by little and little , the termes betweene God and us are more sweet , till we get to heaven , where our nature shal be absolutely perfect and purged by the holy spirit . So that he is Emanuell God with us , to make God and us friends , which is two waies . First by satisfaction taking away the wrath of God. And then secondly , by the spirit : for God sendeth his Spirit into our harts , to fit us for frindship , & cōmunion with him , when we have something of God in us . From hence many things may bee spoken , partly for instruction , and comfort . I will name a few . First of all , it is to be wondred at , and wee cannot wonder enough ( though we were Angels , and had natures larger then they are ) at the marvellous mercies and love of God , that would stoope so low , as that God in the second person should take our nature and become one with us . It is marvellous love that he would be one with us , by such a meanes as his owne sonne , to make peace betweene him and us . It is a marvellous condescending , and stooping in the sonne to take our nature ; when there bee better creatures above us , that hee would let passe all above us , and take our nature that is dust , into unity of his person , that earth , flesh and bloud , should bee taken into one person with the Godhead , it is wonderfull and marvellous . He tooke not the nature of Angels : so that wee bee above Angels , by the incarnation of Christ. Because hee tooke not the Angels nature , they are not the spouse of Christ : but every believing Christian is the spouse of Christ ; he is marryed to Christ , he is the head , wee the members : he is the husband , wee the spouse , and therefore wee may stand in admiration of the Love of God , in taking our natures on him . It requires hearts wounded by the spirit of God , to thinke of , and admire these things answerable to their natures . The Angels when Christ was borne could not containe , but breake out , Glory to God on high , on earth peace , good will towards men : because there was then peace , peace betweene God and us , and by consequence with all the creatures , which doe but take part with God and revenge his quarrell . These things be matters of admiration , and we shall spend eternity , in admiration thereof in another world , though here our narrow hearts can hardly conceive it . But what wee cannot believe by understanding ( as things above nature , ) let us labour to understand them by believing , desire God wee may believe them , and then we shall understand them to our comfort . Emanuel , God with us . If God bee with us in our nature , then hee is with us in his love . And if God be with us , who shall be against us ? For this Emanuel hath taken our nature for ever : hee hath taken it into heaven with him ; God and wee shall bee for ever in good termes , because God in our nature is for ever in heaven , as an Intercessour appearing for us . There is no feare of a breach now ; for our brother is in heaven , our Husband is in heaven , to preserve an everlasting union and amitie betweene God and us . Now wee may insult in an holy maner over all oppositions whatsoever . For if God be with us in our nature , and by consequence in favour , who shall bee against us ? and therefore with the Apostle , let us triumph , Rom. 8. Let us make use of this Emanuel in all troubles whatsoever , whether of the Church , or of our owne persons . In troubles of the Church , the Church hath enemies , hell , and the world , and Satans factors , but wee have one , Emanuel God with us , and therefore wee need not feare : you know whose ensigne it is , whose Motto ; Deus nobiscum , is better than Sancta Maria . Sancta Maria will downe , when Deus nobiscum shall stand . I beseech you therefore let us comfort our selves in regard of the Church , as the Prophet in the next chapt . vers . 7. comforts the Church in distresse , He shall passe through Iudah , he shall over-flow and go over , he shall reach even to the necke , and the stretching out of his wings , shall fill the bredth of thy * land , O Emanuel . It may seeme a kinde of complaint . The enemy stretcheth out their wings over thy land , O Emanuel : which may teach us in the person of the Church , to goe to Emanuel , Remember the enemies of thy Church spread their wings over thy land , and people , O Emanuel , thou seest the malice of the enemy , the malice of Antichrist and his supporters . He is the true Michael that stands for his Church . And then in the tenth verse , Take counsell together , and it shall come to nought , speake the word , and it shall not stand for God is with us . And as the Church before Christ came in the flesh , much more may we now hee is come in the flesh , insult over all . Let all the enemies consult together , this king and that power ; there is a counsell in heaven will disturbe and dash all their counsells . Emanuel in heaven laugheth them to scorne . And as Luther sayd , shall wee weepe and cry , when God laugheth ? He seeth a company of idolatrous wretches , that conspire together to root out all Protestants from the earth , if it lay in their power . They that are inspired with Jesuiticall spirits , the incendiaries of the world , have devoured all Israel , and Christendome in their hopes : but the Church , which is Emanuels land , and freehold , sees it , and laughs them to scorne . God can dash all their treacherous counsels . And so in all personal trouble whatsoever , Emanuel , God with us , is fitted to be a mercifull Saviour ; he was poore , that he might be with the poor ; he took not on him an impassable nature , but he tooke our poverty , our miserable nature . Hee is poore with the poore , afflicted with the afflicted , persecuted with the persecuted , he is deserted with them that be deserted , My God , My God , why hast thou forsaken me ? He suffers with them that suffer , he hath gone throgh al the passages of our lives . In the beginning of it he was conceived and borne , and he hath gone along with us , and is able to pitty and succour us in our poverty , in prison , in bonds , in disgrace , in our conflict with God , in our terrour of conscience , in all our temptations and assaults by Sathan ; he was tempted himselfe by Sathan , for this purpose , that Emanuel might in all these be mercifull . Let us not lose the comforts of this sweet Name , in which you have couched so many comforts . In the houre of death , when wee are to dye , thinke of Emanuel . When Iacob was to goe into Egypt , sayth God , Feare not Iacob , goe , I will goe with thee , and bring thee back againe , and he did bring him back to be buried in Canaan . So , feare not to dye , feare not to goe to the grave , Emanuel hath been there , he will goe into the grave , hee will bring us out of the dust againe : for Emanuel is God with us , who is God over death , over sinne , over the wrath of God ; God over all , blest for evermore , and hath triumphed over all , so that what shall separate us from the love of God in Christ Iesus ? He is not onely God with us in our nature , but he is God for us in heaven at this time ; he is God in us by his spirit : hee is God amongst us in our meetings , Where two or three be gathered together in my name , I will be in the midst of them . He is God for us to defend us , he is for us in earth , for us in heaven , and wheresoever we be , specially in good causes . And therefore enlarge our comforts as much as we can . And shall not wee then labour to bee with him , as much as we can ? All spirits that have any comfort by this Emanuel they are touched on by his Spirit , to have desires to bee nearer and nearer to him . How shall I know hee is my Emanuel , not onely God with us , but God with me ? If by the same Spirit of his , that sanctified his humane nature , I have desires to bee nearer and nearer to him , to be liker and liker him . If I am on his side , if I be neare him in my affections , desires , and understanding ; if I side not against the Church , nor joyne in opposition against the Gospell . If I finde inwardly a desire to bee more and more with him , and like to him ; if outwardly ( in the place where I live ) I side with him , and take part with his cause , it is a signe I have interest in him . And therefore let us labour to bee more and more with Christ , and with God , in love , and affections , in faith , in our whole inward man , because he is with us . Wee must know this Emanuel doth trust us with his cause , to speak a good word for him now and then , to speak a word for his Church ; & he takes it ill if we neglect him . Curse ye Meroz , because hee came not out to helpe the Lord. God trusteth us to see , if wee will bee on his side , and calles to us , as Iehu did , Who is on my side , who ? Now , if wee have not a word for the Church , not so much as a prayer for the Church , how can wee say , God with us ? when we are not used to speake to God by way of prayer , nor to man but by way of opposition and contestation ? By this therefore examine the truth of our interest in Christ. Those that intend to receive the communion , must thinke , Now I am to be neare unto Christ , and to feast with him . Christ is with us in his Word , in the Sacrament ; there is a neare relation betweene the bread and the wine , and body and bloud of Christ. Now the true childe of God is glad of this most speciall presence of Christ. All true receivers come with joy to the Sacrament . Oh I shall have communion with Emanuel , who left heaven , tooke my nature into a most neare hypostaticall union , the nearest union of all , and shal not I desire the nearest union with him againe that can be possible ? Oh I am glad of the occasion , that I can heare his word , pray to him , receive the Sacrament . Thus let us come with joy , that we may have communion with this Emanuel , who hath such sweet communion with our nature . That our hearts may bee as the virgins wombe was to conceive Christ ; I beseech you inlarge these things in your meditations . And because wee know not how long wee may live here , some of us be sicke and weake , and all of us may fall into danger , wee know not how soone , let it be our comfort , that God is Emanuell , hee left heaven , and tooke our nature to bring us thither , where himselfe is . When times of dissolution come , consider , I am now going to him to heaven , that came downe from thence , to bring me to that eternall mansion of rest and glory . And shall not I desire an everlasting communion with him . God became man , that hee might make man like God , pertaking of his divine nature , in grace here , and glory hereafter . Shall not I goe to him that suffered so much for me ? Therefore saith Saint Paul , I desire to be dissolved and to bee with Christ , which is the effect of Christs prayer , Father saith he , my will is , that where I am , they may be also . And in this God heareth Christ , that all that beleive in him shall bee where Christ is ; as he came from heaven to be where wee are . Lay up these things in your hearts , that so you may receive benefit by them . FINIS . Page 19. line 6. for wounded , read warmed . THE SECOND SERMON ISAIAH . 7.14 . Behold a Virgin shall conceive and beare a Sonne , and shall call his name Emanuell . THe occasion of these words we have heard . The Church was in great distresse under two mighty Kings , that threatned great matters ; but indeed were but two smoaking fire-brands , that went out of themselves . Ahaz being a wicked King , ( and wickednes being alwayes full of feares , fearfull in trouble , though not before trouble , for they that bee least fearfull of trouble , be most fearefull in trouble ) and GOD intending comfort to the Church , the Prophet bids him aske a signe . Ahaz out of guiltinesse of conscience , and stubbournes together would aske none . GOD intended to strengthen his faith , and he would not make advantage of the offer . And therefore the Prophet promiseth a signe , the grand signe , The signe of all signes , the miracle of all miracles , the Incarnation of the Messias . By the way I beseech you let me observe this . It is Atheisticall profanesse to despice any helpe , that God in his wisdome thinketh necessary to proppe and shoare our weake faith withall . And therefore when many out of confidence of their owne graces , and parts refuse the Sacrament ( God knowing better then our selves , wee need it ) unlesse it bee at one time of the yeare , and refuse the other ordinance of preaching , which God hath sanctifyed , they seeme to know themselves better then God , who out of knowledge of our weaknes , hath set apart these meanes for the strengthning of our graces . And as Ahaz refusing Gods helpe , provoked God by it , so these must know , they shall not escape without judgment , for it is a tempting of God , and proceedeth from a bad spirit of pride and stubbornes . How this promise of the Messias could be a signe to them to comfort them , we spake at large , wee will now deliver some thing by way of addition and explication . The house of David was affraid they should be extinct , by these two great enemies of the Church , but saith hee , A Virgin of the house of David shall conceive a Sonne , and how then can the house of David bee extinct ? Secondly , Heaven hath said it , earth can not disanull it . God hath said it , and all the Creatures in the World can not annihilate it . It was the promise made to Adam , when he was fallen , it runne along to Abraham , and afterward to the Patriarkes , so that it must needs be so . It was the custome of the men of God , ledde by the Spirit of God , in these times , in any distresse to have recourse to the promise of the Messias , as for other ends , so for this , to raise themselves up by an argument drawne from the greater to the lesse . God will give the Messias , GOD will become man. A virgin shall conceive a Sonne . And therefore he will give you lesse mercies . I note this by the way for this end to teach us a sanctified manner of reasoning . Was it a strong argument before Christs comming . The Messias shall come , and therefore wee may expect inferiour blessings . And shall not we make use of the same reason now ? Christ is come in the flesh , and is triumphant in Heaven , God having given Christ , will hee not give all things necessary whatsoever ? Shall the reasonings before Christs comming be of more force , then these bee , now Christ is come , and is in glory , appearing in Heaven for us ? Beloved , it should be a shame to us , that wee should not have the sanctified art of reasoning , to argue from the gift of Christ , to the giving of all things needfull for us ? The ground of this reason is this , All other promises whatsoever they are , are secundary to the grand Fundamentall promise of CHRIST . All promises issue from a Covenant founded in God man. Now covenants come from love , and love is founded in the first person , loved , and the foundation of all love . Therefore if God giveth Christ the foundation of love , and out of love makes a covenant , and as branches of the covenant giveth many promises : Then having made good the maine promise of all , ( Iesus Christ ) will hee not make good all the rest ? And therefore we should have often in our hearts , and thoughts , the accomplishment of all promises in Christ , and from thence make use of the expectation of all inferiour promises . For they issue from that love of God in Christ , which is fully manifested already . Wee have spoken of the Preface , Behold , which is a word usually prefixed before all the passages of Christ , his Birth , his Resurrection , his comming againe . And great reason . For what doe wee usually behold with earnestnes ? rare things , new things , great things , especially if they be great to admiration , and that concerne us neerely ; usefull things , especially if they bee present . And is any thing rarer then that , A Virgin shall conceive , and beare a sonne ? then the Incarnation of Christ ? never was the like in nature , never the like in Heaven , or earth , that God , and man , should bee in one person . It is a rare thing , a new thing , it is great to wonderment ; and therefore in the 9. Chapter of this prophesie , His name shall bee called wonderfull , as in many other respects , so wonderfull in his Conception and Birth . And then all is for us . To us a Child is borne , to us a Sonne is given , in the same Chapter . For us , and for us men , hee came downe from Heaven . And then to the eye of Faith , all these things are present : Faith knoweth no difference of time . Christ is present to the eye of faith now . We see him sacrificed in the Sacrament and in the word ; faith knoweth no distance of place as well as no distance of time : we see him in heaven , as St. Stephen sitting at the right hand of God for the good of his Church , and therefore behold . If ever any thing were , or shall be great from the beginning of the world , to eternity , this is great , this is wonderfull . And if any thing in the world be fit for us , if any thing dignifieth the soule , and raiseth the soule above it selfe , it is this wonderfull object . We out of our weaknes , wonder at poore pety things , as the Disciples at the building of the Temple , What stones are these ? we wonder at the greatnesse of birth and place , but alas , what is fit for the soule being a large and capable thing to stand in admiration of ? Here is that , that transcendeth admiration it selfe . Behold a Virgin shall conceive a Sonne . And therefore attend to the great matter in hand : this I thought good to adde , to what , I formerly delivered in that particular . A Virgin shall conceive a Sonne &c. You need not goe farther then the text for wonders . For here are 2 great ones a Virgin , a Mother , and Godman . So in the words , you have the conception and the birth of Christ his humane nature , his divine nature , and his office to reconcile God and us in one . As he is God in our nature ( hee tooke our nature into communion of person ) so his office is to bring God and man together , his two natures is to fit him for his office ; God and man were at much distant tearmes as could be , unlesse betwene the Devill , and God. And therefore God man in one person must performe the great office , of bringing such as were in such opposite tearmes together . Of his conception by the Virgin Mary , wee spake sufficiently , onely wee will adde this for farther explication . A further type of this was in the birth of Isaack . Isaack you know was borne of a dead wombe . Christ was conceived of a Virgin , and in a manner farre more improbable then the other . Isaack was the Sonne of the promise . Christ was the promised seed , both in some sort miraculously borne . For indeed it was a true wonder , that Isaack should be borne of a dead wombe . And here that a Virgin should conceive . Sara had nothing to supply moisture and juyce to the fruit . And so here was nothing of a man to further Christs conception . I will shew why there must be this kind of conception of Christ , which will helpe our faith exceedingly . First Christ must be without all sinne of necessity ; for else when hee tooke our nature , stubble , and fire had joyned together . God is a consuming fire , and therefore the nature must be purified , and sanctified by the holy Ghost in the wombe of the Virgin. And then againe in the conception , there must be a foundation of all obedience active and passive , and of all that was afterwards excellent in Christ. If there had beene any blemish in the foundation , which was his conception ; if he had not beene pure , there had beene defect in all that issued from him , his active obedience and passive obedience , for every thing savours of the principle from whence it commeth . And therefore it was Gods great worke in this strange conception that sinne might be stop't in the roote and beginning , nature might be sanctified in the foundation of it . And so that he might persue sin from the beginnning to the end , both in his life by living without sinne , and also in his death by making satisfaction for sinne . And therefore ground our faith on this , That our salvation is laid on one that is mighty , God man ; and on one , that is pure and holy . And therefore in his obedience active , holy ; and in his obedience passive , holy . Againe he came to be a surety for us , and therefore hee must pay our whole debt , hee must pay the debt of obedience , he must pay the debt of punishment . Now obedience must come from a pure nature , and his death must extend to the satisfying of an infinite Iustice. And therefore he must be conceived of the holy Ghost in the wombe of a pure Virgin. And wee must know that in this conception of Christ , there were 2. or 3. things wherin there was a maine difference betweene Christ , and us . Christ was in his humane nature altogether without sin , we are sinfull in our nature . Again Christs humane nature had alwaies subsistence in the divine , and it was never out of the divine nature . As soone as his body and soule were united , it was the body , and soule of God ; now our natures are not so . And then in manner of propagation : his was extraordinary altogether . Adam was of the earth , neither of man , nor woman . Eve of man without a woman . All other of Adam , and Eve. Christ of a Virgin , and without a man. But setting aside his subsistence in the second person , and extraordinary meanes of propagation , Christ and we are all one , hee had a true humane body , and soule , and all things like our selves , sin , and the former differences excepted . Why Christ must be man , we have already heard . He became man to be sutable to us in our nature , and to sympathize in all our troubles . And shall call his name Emanuell . He shall call his name Emanuel , saith the new Testament . That is , he shall be Emanuell indeed , and shall be knowne to bee , and published to be so . Whatsoever hath a name is apparent . Christ was before hee tooke our flesh ; but he was not called Emanuell . It did not openly appeare that he was God in our nature , hee was not conceived in the wombe of a Virgin. They before Christ knew that hee should come , but when he was conceived and borne , hee was then called Emanuell . There were divers presences of Christ , before hee came . He was in the bush as a signe of his presence , he was in the Arke as a signe of his presence , he was in the Prophets and Kings as a type of his presence . He tooke upon him the shape of man as a representation of his presence , when he talked with Abraham and the Patriarkes , but all this was not God with us , in our nature ; he tooke it on him for a time , and laid it aside againe . But when hee was Emanuell , and was called , and declared so to be , he tooke on him our nature , never to lay it aside againe . He was borne in our nature , brought forth in our nature , lived in our nature , dyed in our nature , was crucified in our nature , became a Curse for us in our nature , buried in our nature , rose in our nature , is in heaven in our nature , and for ever will abide there in our nature . All their faith before hee came in the flesh was in confidence that he should take our flesh in the fullnes of time . Now came the time , when hee was called Emanuell , and then the word became flesh , and tooke our nature on him . From hence that God tooke our nature upon him in the second person , come divers things considerable . For first it appeares , that he hath dignified and raised our nature above Angells , because he hath taken the seed of Abraham , and not of the Angells , a wonderfull advancement of our nature for God to bee with us , to marry such a poore nature , as ours is ; for the great God of heaven and earth to take dust into the unity of his person . If this may not have a behould , before it , I know not what may . To joyne alltogether ▪ 2 For the great God of heaven and earth before whom the Angells cover their faces , the mountaines tremble , and the earth quakes , to take our flesh , and dust into unity of his person , and for such ends to save sinfull man , and from such misery , & eternall misery , from such great enemies ; And then to advance him to such great happinesse , as we are advanced . to take Christ Emanuell in the whole passage of his mediation , and there is ground of admiration indeed . 3 But consider it specially in the raising and advancing of our natures to bee one with God. Shall God bee God with us in our nature in heaven , and shall wee defile our natures that GOD hath so dignified ? Shall we livelike beasts whom God hath raised above Angells Let swearers , beastly persons , and profane hypocrites , either alter their courses , or else say they beleeve not these truths . Shall a man beleeve , God hath taken his nature into unity of his person , and hath raised it above all Angells , and can he turne beast , yea devill incarnate in opposition of CHRIST , and his cause ? What a shame is this ? can this bee , where these things are beleeved ? A Christian should have high thoughts of himselfe , what shall I defile the nature , that God hath taken into unity of his person ? And as hee hath dignified , and raised , and advanced our nature so highly : 4 so likewise hee hath infused , and put all the riches of grace into our nature . For all grace is in CHRIST , that a finite nature can bee capable of . For CHRIST is neerest the fountaine . Now the humane nature being so neere the fountaine of all good , that is God , it must needs bee as rich as nature can possibly be capable of : And is not this for our good ? are not all his Riches for our use ? And therefore seeing our nature is dignified by Emanuell , and inriched exceedingly by his graces next to infinite . ( For our humane nature is not turned to God , as some are conceited . It is not deified , and so made infinite ) yet as much as the creature can bee capable of , there is in Christ-man , and so shall wee defile that nature ? And from hence that our nature is ingrafted into the God-head , 5 it followeth that what was done in our nature , was of wonderfull extention , force , and dignity , because it was done , when our nature was knit to the God head , and therefore it maketh up all objections . As. How could the death of one man satisfie for the deaths of many millions . Secondly it was the death of Christ , whose humane nature was ingrafted into the second person of the Trinity . For ( because they were but one person ) whatsoever the humane nature did or suffered , God did it . If they had beene 2. Persons God had not dyed , God had not suffered , God had not redeemed his Church . And therefore the Scripture runneth comfortably on this ; God hath redeemed the Church with his owne bloud : hath GOD blood ? No , but the nature that GOD tooke into unity of persons hath blood , and so being one person with God , God , shed his blood . It is God that purchased a Church with his blood , it is God that dyed . The Virgin Mary was Mother of GOD , because shee is the Mother of that nature which was taken into unity with God. Hereupon comes the dignity of whatsoever Christ did , and suffered . Though hee did it in our nature , yet the God-head gave it its worth , and not onely worth , but God put some activity , some vigour , and force into all that Christ did . It doth advance Christ Mediatour according to both natures , And from hence ariseth Communication of properties , as Divines call it , which I will not now speake of . It is sufficient to see that whatsoever was done by Christ , was done by God hee being Emanuell , and therefore had its worth and dignity to prevaile with God. Hence commeth a forcible reason . That God must satisfie Divine Justice , because it was the action of a God-man . His great sufferings were the sufferings of the second person , in our nature . And hereupon from satisfaction , and merit , comes reconciliation betweene Ged , and us . God being satisfied by Christ , God , and we are at tearmes of peace : our peace is well founded , if it bee founded in God the Father , by God the Sonne , taking our nature into unity of his person . These things must have influence into our comforts , and into our lives , and conversations , being the grand Articles of Faith. And therefore wee ought to thinke often of them . Wee must fetch principles of comfort , and holines from hence , as from the greatest arguments that can be , therefore I desire to bee so punctuall in them . God is Emanuell , especially to make God , and us one . Christ is our Friend in taking our nature to make God , and us friends againe . But how doth friendshippe betweene God and us arise from hence ? that Christ is God in our nature . I will give 2. or 3. Reasons of it . First it is good reason , that God should bee at peace with us , because sinne , ( the cause of division ) is taken away , It is sinne , ( the cause of division ) is taken away . It is sinne that separateth betweene God , and us ; and if sinne bee taken away , God is mercy it selfe , and mercy will have a current . What stoppeth mercy but sinne ? Secondly , take away sinne , it runneth amaine . Christ therefore became Emanuell God with us . Because hee is the Lambe of God that taketh away the sinnes of the World. Before Adam had sinned , there was sweet agreement and communion betweene Adam and God , but sinne that devided betweene God and the creature ; now Christ haveing made satisfaction for all our sins there can be nothing but mercy . Againe Christ is a fit person to knit God and us together , because our nature is pure in Christ ; and therefore in Christ , God loveth us . After satisfaction God lookes on our nature in Christ , and seeth it pure in him , Christ is the glory of our nature . Now if our nature bee pure in our head , ( which is the glory of our nature ) God is reconciled to us , and loveth us in him that is pure , out of whom GOD can not love us . As Christ is pure , and our nature in him , so he will make us pure at length . Thirdly , Christ being our head of influence , conveyeth the same spirit that is in him , to all his members , and by little and little , by that spirit purgeth his Church , and maketh her fit for Communion with himselfe , for he maketh us partakers of the Divine nature ; he tooke our fraile humane nature , that wee might partake of his Divine nature , this is , of his Divine qualities , to be holy , pure , humble , and obedient , as hee was . And thus Christ being a head not onely of eminence to rule , and governe , but of influence to flow by his spirit into all his members , is fit to bee a reconciler to bring God , and us together ; partly because our nature is in him , and partly because hee doth communicate the same spirit to us , that is in himselfe , and by little and little maketh us holy like himselfe . I hasten to the maine use of all . Then God the father , and wee are in good tearmes , for the second person is God , in our nature , for this end to make God , and us friends . There is a notable place , of Scripture which I note for the expressions sake hee speaking there of a Days man. There is no Dayes-man betweene us that might lay his hand on us both , that is , a middle person to lay his hand on the one , and the other . Now CHRIST is the middle person , as the second person in Trinity . And then hee is God , and man , and therefore hee is fit to bee Mediatour , to lay his hand on both sides , on man as man , on God as God. And CHRIST is a friend to both , to GOD as GOD , to man as man ; and therefore hee is fit to bee an Vmpire , to be a Dayes-man , to bee a Mediatour . And hee hath done it to purpose , making that good in Heaven , that hee did on earth . And therefore labour to make a gracious use of all this . I know nothing in the VVorld more usefull , no point of Divinity more pregnant , no greater spring of sanctifying duty , then that God and man were one , to make GOD , and us one . He marry'd our nature , that hee might marrie our persons . And if it bee so that God and man are brought to tearmes of reconciliation on such a foundation as God-man , then ought not wee to improve this comfort ? have wee such a foundation of comfort , and shall not wee make use of it ? Shall we have wisdome in the things of this World , and not make use of the grand comforts , that concerne our soules ? But how shall wee improve it ? In all our necessities and wantes goe to God : how ? through Christ , God-man , who is in Heaven making intercession and appearing for us by virtue of his satisfaction made on earth , and therefore wee may goe bouldly to the Throne of grace , to God being reconciled by God. God , hath God at his right hand , appearing for us , and shall wee bee affraid to goe to the Throne of grace ? When wee want strength , comforts , or any thing , goe to God , in the mediation of Emanuell , and then God can deny nothing to us , that we aske with the spirit of Faith in the name of Christ. I beseech you therefore , let this bee the maine use , continually to improve the gratious priviledges wee have by Emanuell . Our nature is now acceptable to God in Christ , because hee hath purified it in himselfe , and Gods nature is lovely to us , because hee hath taken our nature . If God loved his owne Sonne , hee will love our nature as joyned to his Sonne , and Gods Nature is lovely to us , He tooke our flesh upon him , and made himselfe Bone of our Bone. And shall not wee like , and affect that , which was so gratiously procured by Emanuell . Consider of it , and let it bee ground of reverent and bould prayer , in all our wants to goe to God , in Emanuell . Let us make use of it likewise in behalfe of the Church . The Church is Emanuells Land as yee have it in the next Chapter , Verse 8. The stretching out of his wings , shall bee the breath of thy land , O Emanuell . The Church of the Iewes was Emanuells land , but then it was impaled within the pale of the Iewes : but now the Gentiles are taken in ; The Church is scattered , and spread abroad over the whole earth . And there . fore goe to God in behalfe of the Church . Thou tookest our nature into unity of thy person , that thou mightest bee a gracious , and a mercifull head . And therefore looke in mercy on thine owne mysticall body , the Church . They before Christ came in the flesh , who had the spirit of Faith , knew the Church of the Iewes could not bee extinct , because Emanuell was to come of it . And wee may know , the Church shall never bee destroyed , till the second comming of CHRIST because those things are not yet performed , that God hath promised , and must bee performed . And therefore wee may goe as bouldly to Christ , and spread the cause of the Church before him now , as they spread the cause of the Iewes before him then : looke upon thy Land , looke upon thy Church O Emanuell . That there must bee a Church , wee must beleeve , and wee can not beleeve a Non ens . We must have ground for our faith , and therefore never feare that heresy shall overspread the face of the Church ; Emanuells land shall bee preserved by some way or other , though perhaps not by the way wee expect . God must have a Church to the end of the world , the Gospell must get ground , Antichrist must fall . God hath said it , and man can not unsay it . And therefore in all estates of the Church spread its cause before Emanuell . When Emanuell came once , the Church of the Iewes wasted . Therefore if you will have good arguments against the Iewes , this is a good one to convince them that Christ is come in the flesh . The Church of the Iewes was to continue till Emanuell , but the Church of the Iewes hath ceased to continue and is now no Church , there is now no family of David , and therefore Emanuell is come . And for a further use let us haue thoughts of the second coming of Emanuell as they had thoughts of the the first . Christ was called the consolation of Israell , at his first coming and in the new Testament , it is every where expressed a signe of a gracious man to looke for the appearing of Iesus Christ , and to love it . Now let us comfort our selves that this Emanuell will appeare in our flesh ere long let us wait for the consolation of Israell . Emanuell came downe to us , to take our nature upon him and to satisfie Gods wrath , that hee might take us to heaven with himselfe , and that we might bee for ever with him in glory . And therefore let us ( if wee would make a true use of Emanuell , ) desire to bee with him . Christ delighted before hee came in the flesh to bee with the sonnes of men , and hee is with us now by his spirit , and so will be with his Church to the end of the world ; and shall not wee bee with him as much as wee may ? Indeed he loved our nature so much , that hee descended from the height of Majestie , to take our misery and businesse upon him , and shall not wee desire to bee with him in glory ? There bee divers evidences whether wee have any ground of comfort in this Emanuell or no. This shall be one . 1 Wee may know wee have benefit by the first comming of Emanuell , if wee have a serious desire of the second comming ; if wee have desire to bee with him . If as he came to us in love . Wee have desires to bee with him in his Ordinances as much as may be , and in humble resignation at the houre of death ; how shall wee be with him here ? bee with him in thoughts , in meditation , in faith , and Prayer , meet with him wheresoever hee is , hee is in the congregation ; where two or three are gathered together in his name , he is amongst them , be with them in all things where he vouchsafeth his gracious presence . It is the nature of love to desire perfect union , and therefore the Christian soule touched with the spirit of God will desire to bee dissolved and to be with Christ , as best of all . Come Lord Iesus come quickly , and therefore in the houre of death is willing to resigne himselfe ro God that hee may goe to Emanuell , and inioy his presence , that left the presence of his Father , to take our nature , and to bee with us on earth . But the maine thing I desire you to observe , 2 is matter of comfort from this Emanuell That now hee having taken our nature upon him , that he might take our persons into unity of his mysticall body , wee might have comfort in all conditions . For hee tooke our nature upon him , ( beside his other ends ) that hee might take our persons to make up mysticall Christ : hee married our nature , to marry our persons . And therefore if hee did it for this end , that wee might bee neere him as our nature is neere him , shall not wee make it a ground of comfort ? that our persons shall bee neere Christ as well as our natures . As CHRIST hath two natures in one person , so many persons make up one mysticall CHRIST , so that our persons are wonderfully neere to Christ. The wife is not neerer the husband , the members are not neerer the head , the building is not neerer the foundation , then Christ and his Church are . And therefore comfort our selues in this . Christ is Emanuell , God with us in our nature . And will hee suffer his Church to want , that hee hath taken so neere to himselfe ? can the members want influence , when the head hath it ? can the wife be poore , when the husband is rich ? whatsoever Christ did to his owne body , to his humane nature taken into the unity of his person , that hee will doe in some proportion to his mysticall body . I will shew you some particulars . Hee sanctified his naturall body , by the Holy Ghost , and hee will sanctifie us by the same spirit . For there is the same spirit in head , and members . He loveth his naturall body , and so , as never to lay it aside to eternity . And loveth his mysticall body now in some sort more , for hee gave his naturall body to death , for his mysticall body . And therefore as hee will never lay aside his naturall body , hee will never lay aside his Church , nor any member of his Church : for with the same love , that hee loved his naturall body , hee loveth now his mysticall members . As hee rose to glory in his naturall body , and ascended to Heaven : so hee will raise his mysticall body , that it shall ascend as hee ascended . I beseech you therefore consider what a ground of comfort this is , God tooke our nature on him , ( besides the grand end of satisfaction ) that hee might make us like himselfe in glory , that hee might draw us neere to himselfe . And therefore now Christ being in Heaven , having commission , and authority over all things put into his hand ; hee having a Name above all names in Heaven , and earth , that at the Name of Iesus every knee should bow , that is , every subjection should bee given ; will he suffer any member of his body to suffer more then hee thinkes fit ? No , seeing hee is in Heaven , and glory , for his Churches good . For all that he hath done and suffered is for the Church , and the Churches use . To conclude all , Let us consider , what wee are , let not a Christian bee base minded , let him not bee dastardly in any cause that is good , or Gods ; Let him be on Gods side . Who is on his side ? a Christian is an impregnable person , hee is a person that can never bee conquered . Emanuell became man to make the Church , and every Christian to be one with him . Christs nature is out of danger of all that is hurtfull . The Sun shall not shine , the wind shall not blow , to the Churches hurt . For the Churches head ruleth over all things , and hath all things in subjection , Angells in heaven , men on earth , Devills in hell , all bow to Christ ; and shall any thing befall them that he loveth , unlesse for their greater good ? Therefore though they may kill a Christian and imprison him , yet hurt him they can not . If God bee on our side , who can bee against us ? but God is on our side , and on what grounds ? God-man hath procured him to be our friend , hee hath satisfied God ; and therfore if we beleeve , we be one with Christ , and so one with God. Wee have many against us , the Devils are against us , the world is against us to take away the favour of God , to hinder accesse to him in prayer , to stoppe the Churches communion with God , and hinder the sweet issue of all things that befall us as farre as they can ; but their malice is greater , then their power . If God should let them loose , and give the chaine into their owne hand , though they seeme to hurt , yet hurt they cannot in the issue . And shall not we make use of these things in times of distresse ? wherefore serve they but to comfort us in all conflicts with Satan , and in all doubtings that arise from our sinfull hearts ? Answer all with this . If God be with us , who can bee against us ? If any bee against us name them , if not , be satisfied . And therefore come life , come death , Christ is our surety , he layeth up our dust , keepeth our ashes in the grave , and will Christ loose any member ? Feare not Iacob to goe into Egypt . For I will bring thee backe againe . So feare not to goe into the grave . The spirit of God will watch over our dust , and bring us to heaven . Therefore feare nothing ; God will be with us in life , and death , yea for ever ; and we shall be for ever with the Lord , as the Apostle saith in the Thessalonians . And that issue of all that Emanuell hath done , Christ was one in our nature , that hee might bring God and us into favour , that wee may be for ever with him in heaven , that we may be for ever with the Lord , which is the accomplishment of all the promises . FINIS . Imprimatur Tho. Wykes . Octob. 26. 1638. Notes, typically marginal, from the original text Notes for div A12187-e140 The scope of the Text. Wicked men admire their owne devices . Those that brag out of danger , are most cowardly in danger . Infinite mercy in God and stubbornnesse in man conflicting . Meaning of the Text. Reason . He that will doe the greater he will doe the lesser . Object . How this can confirme their faith for present . Answ. Make use of the Grand promises to comfort us in petty crosses . Divers Articles of faith . Nothing more strange then a virgin to be a mother , and God a man. Christ conceived not by ordinary Propagation . The Masse wherof Christ was made , was sanctified by the holy Ghost . Christ conceived , upon Maries assent to the message by the holy Ghost . Observ. Quest. Answ. Christ is conceived in our hearts when we rest upon him onely . 1 Tim. 3. Christs conception , birth and life like ours . In every thing in Christ , something extraordinary . Christ conceived , borne , lived , and dyed , eswe . To shew sorth Christ in all our actions . Vnion with Christ the cause of all grace . Ier. 2.3 . Emanuel , a name of nature and office . Christ Emanuell in regard of our nature . Without the blood of Christ , noe remission . Meaner workes acted by the manhood greater by the Godhead . Ephes 5. God our father . Christ Emanuell to make God and us friends . By satisfaction . By the Spirit fitting us for communion with God. Gods love and mercy to man , to be wondred at . Man above Angels by Christs incarnation . What we cannot believe by vnderstanding , let us labour to understand by believing . Our nature in heaven . * Church No counsell against God shall stand . Christ with us in poverty and bond . Christ God in us , and for us . How to know Emanuel to bee ours . Christs cause to be maintained , Christ with us in his Word and Sacraments . Communion with Christ is sweet . Notes for div A12187-e3920 Doctrine . Grace refused is turned into wrath What God saith man cannot disanull . Men of God , of ould had recourse to the promises of the Messiah . How to reason with our selves in a sanctified manner . All promises founded in Christ. Is. 9 6. Christs conception and incarnation marvellous and rare Christ is with us here by faith . Man out of weaknes wonders at poore things . Isaacks birth a type of Christs . Why Christ must be without sin . No blemish or defect of purity in the conception of Christ. Faith to be grounded on Christ , God man. Christ our surety . Christ without sinne . His humane nature had alwaies subsistence in the divine . In manner of propagation . Christ became man for our sakes . Christ by divers signes shewed himselfe before exhibited in the flesh . First things considerable . 2 Consideration . 3 Considerations to defile our natures that God hath dignified . 4 Consideration . 5 Consideration . Obiection answered . Question . Answer . What is done to by Christ , is done by God Reason . Quest. 1. Reason . 2. Reason . 3. Reason . Job 9 3.2 . Use. Use. Improved . Vse of improving our priviledges by Emanuell . Use. In the behalfe of the Church Isa. 8.8 Gods Church shal 〈◊〉 the end of the world . At Christ comeing the Iews Church wasted . 1 Evidence of comfort in Christ. Question . Answer . Revel . 22.20 2 Evidence of comfort . 〈◊〉 of comfort . As the humane 〈…〉 . Psal. 2 ▪ 9 , 10 ▪ Conclus : to consider what w●e are . The Devill and the world our enemies . 
A60193	----	A consolatory letter to an afflicted conscience full of pious admonitions and divine instructions / written by that famous divine, Doctor Sibes ... Sibbes, Richard, 1577-1635. This text is an enriched version of the TCP digital transcription A60193 of text R9187 in the English Short Title Catalog (Wing S3733). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 10 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A60193 Wing S3733 ESTC R9187 12589879 ocm 12589879 63866 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60193) Transcribed from: (Early English Books Online ; image set 63866) Images scanned from microfilm: (Early English books, 1641-1700 ; 250:E137, no 25) A consolatory letter to an afflicted conscience full of pious admonitions and divine instructions / written by that famous divine, Doctor Sibes ... Sibbes, Richard, 1577-1635. [2], 6 p. Printed for Francis Coules, London : 1641. Reproduction of original in Thomason Collection, British Library. eng A60193 R9187 (Wing S3733). civilwar no A consolatory letter to an afflicted conscience: full of pious admonitions and divine instructions. Written by that famous divine, Doctor Si Sibbes, Richard 1642 1925 3 0 0 0 0 0 16 C The rate of 16 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 Mona Logarbo Sampled and proofread 2003-01 Mona Logarbo Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion A CONSOLATORY LETTER To an afflicted Conscience : Full of pious admonitions and Divine Instructions . Written by that famous Divine , Doctor SIBBS : and now published for the common good and edification of the Church . Ecclesiastes 6.18 . Be not thou just overmuch , neither make thy selfe overwise : wherefore shouldest thou be desolate ? AEtat : Sûae 58 LONDON , Printed for Francis Coules . 1641. A Consolatory Letter to an afflicted Conscience , Grace and Peace . Deare Sir , I Understand by your Letter , that you have many and great tryals ; some externall and bodily , some internall and spirituall : as the deprivall of inward comfort , the buffetings ( and that in more then ordinary manner ) of your soule , with Satans temptations : and ( which makes all those inward and outward , the more heavy and insupportable ) that you have wanted Christian society with the Saints of God , to whom you might make knowne your griefes , and by whom you might receive comfort from the Lord , and incouragement in your Christian course . Now that which I earnestly desire in your behalfe , and hope likewise you doe in your owne , is that you may draw nearer to God , and be more conformable to his command by these afflictions ; for if our afflictions be not sanctified , that is , if we make not an holy use of them by purging out the old leaven of our ingenerate corruptions , they are but judgments to us , and makes way for greater plagues : Ioh. 5.14 . And therefore the chiefe end and ayme of God in all the afflictions which he sends to his children in love , is , that they may be partakers of his holinesse , and so their afflictions may conduce to their spirituall advantage and profit , Heb. 12.10 . The Lord aymes not at himselfe in any calamities he layes on us , ( for God is so infinitely all-sufficient ▪ that we can adde nothing to him by all our doings or sufferings ) but his maine ayme is at our Melioration and Sanctification in and by them . And therefore our duty in every affliction and pressure , is thus to thinke with our selves : How shall we carry and behave our selves under this crosse , that our soules may reap profit by it ? This ( in one word ) is done by our returning and drawing nearer to the Lord , as his holy Apostle exhorts us . This in all calamities the Lord hath a speciall eye unto , and is exceeding wroth if he finde it not . The Prophet declares That his anger was not turned from Israel , because they turned not to him that 〈◊〉 them . Now it is impossible that a man should draw nigh to God , and turne to him , if he turne not from his evill wayes : for in every conversion there is Terminus à quo , something to be turned from , as well as Terminus ad quod , something to be turned to . Now , that we must turne to , is God ; and that we must turne from , is sinne ; as being diametrally opposite to God , and that which separates betweene God and us . To this purpose we must search and try our hearts and wayes , and see what sinnes there be that keepe us from God , and separate us from his gracious favour : and chiefly we must weed out our speciall bosom-sins . This the ancient Church of God counsels each other to doe in the time of their anguish and affliction , Lament . 3.39 , 40. Let us search and try our wayes , and turne againe to the Lord : for though sinne make not a finall divorce betwixt God and his chosen people , yet it may make a dangerous rupture by taking away sense of comfort , and suspending the sweet influence of his favour , and the effectuall operation of his grace . And therefore ( deare Sir ) my earnest suit and desire is , that you would di●igently peruse the booke of your conscience , enter into a thorow search and examination of your heart and life ; and every day before you goe to bed , take a time of recollection and meditation , ( as holy * Isaac did in his private walkes ) holding a privy Session in your soule , and indicting your selfe for all the sins , in thought , word , or act committed , & all the good duties you have omitted . This self-examination , if it be so strict and rigid as it ought to be , will soone shew you the sins whereto you are most inclinable , ( the chiefe cause of all your sorrowes ) and consequently , it will ( by Gods assistance ) effectually instruct you to fly from those venemous and fiery serpents , which have so stung you . And though you have ( as you say ) committed many grievous sinnes , as abusing Gods gracious ordinances , and neglecting the golden opportunities of grace : the originall , as you conceive of all your troubles ; yet I must tell you , there is another Coloquintida in the pot , another grand enormity ( though you perceive it not ) and that is your separation from Gods Saints and Servants in the Acts of his publike Service and worship . This you may clearly discern by the affliction it selfe , for God is methodicall in his corrections , and doth ( many times ) so suite the crosse to the sinne , that you may reade the sin in the crosse . You confesse that your maine affliction , and that which made the other more bitter , is , that God tooke away those to whom you might make your complaint ; and from whom you might receive comfort in your distresse . And is not this just with God , that when you wilfully separate your selfe from others , he should separate others from you ? Certainly , when we undervalue mercy , especially so great a one as the communion of Saints is , commonly the Lord takes it away from us , till we learne to prize it to the full value . Consider well therefore the haynousnesse of this sin , which that you may the better conceive , First , consider it is against Gods expresse Precept , charging us not to forsake the assemblies of the Saints , Heb. 10.20.25 . Again , it is against our own greatest good and spirituall folace , for by discommunicating & excommunicating our selves from that blessed society , we deprive our selves of the benefit of their holy conference , their godly instructions , their divine consolations , brotherly admonitions , and charitable reprehensions ; and what an inestimable losse is this ? Neither can we partake such profit by their prayers as otherwise we might : for as the soule in the naturall body conveyes life and strength to every member , as they are compacted and joyned together , and not as dis-severed ; so Christ conveyes spirituall life and vigour to Christians , not as they are disjoyned from , but as they are united to the mysticall body , the Church . But you will say England is not a true Church , and therefore you separate ; adhere to the true Church . I answer , our Church is easily proved to be a true Church of Christ : First , because it hath all the essentialls , necessary to the constitution of a true Church ; as sound preaching of the Gospell , right dispensation of the Sacraments , Prayer religiously performed , and evill persons justly punisht ( though not in that measure as some criminals and malefactors deserve : ) and therefore a true Church . 2. Because it hath begot many spirituall children to the Lord , which for soundnesse of judgement , and holinesse of life , are not inferiour to any in other Reformed Churches . Yea , many of the Separation , if ever they were converted , it was here with us : ( which a false and adulterous Church communicated . ) But I heare you reply , our Church is corrupted with Ceremonies , and pestered with prophane Persons . What then ? must we therefore separate for Ceremonies , which many think may be lawfully used : But admit they be evils , must we make a tent in the Church for Ceremonious Rites , for circumstantiall evils ? That were a remedy worse then the disease . Besides , had not all the true Churches of Christ their blemishes and deformities , as you may see in seaven Asian Churches ? Revel. 2. and 3. And though you may finde some Churches beyond Sea free from Ceremonies , yet notwithstanding they are more corrupt in Preachers , ( which is the maine ) as in prophanation of the Lords day , &c. As for wicked and prophane Persons amongst us , though we are to labour by all good meanes to purge them out , yet are we not to separate because of this residence with us : for , there will bee a miscellany and mixture in the visible Church , as long as the world endures , as our Saviour shewes by many parables : Matth. 13. If therefore we should be so over-just as to abandon all Churches for the intermixture of wicked Persons , we must saile to the Antipodes , or rather goe out of the world , as the Apostle speaks : it is agreed by all that Noahs Arke was a type and embleme of the Church . Now as it had beene no lesse then selfe-murder for Noah , Sem , or Iaphet , to have leapt out of the Arke ▪ because of that ungracious Gains company ; so it is no better then soule-murder for a man to cast himselfe out of the Church , either for reall or imaginall corruptions . To conclude , as the Angell injoyned Hagar to returne , and submit to her Mistris Sarah , so let me admonish you to returne your selfe from these extravagant courses , and submissively to render your selfe to the sacred communion of this truly Evangelicall Church of England . I beseech you therefore , as you respect Gods glory and your owne eternall salvation , as There is but one body and one spirit , one Lord , one Baptisms , one God and Father of all , who is above all , and through all , and in 〈◊〉 all ; so endeavour to keep the unity of the spirit in the bond of peace , as the Apostle sweetly invites you . So shall the peace of God ever establish you , and the God of peace ever preserve you ; which is the prayer of Your remembrance at the Throne of Grace R. SIBS . FINIS . Notes, typically marginal, from the original text Notes for div A60193e-150 Iames 4.8 . Isay 1.4 , 5. * See Gen. 24.63 . Ephes. 4. 
A12202	----	The spirituall favorite at the throne of grace. By the late learned, and reverend divine Richard Sibbs Doctor in Divinity. Published by the authors owne appointment, subscribed with his hand; to prevent unperfect copies Sibbes, Richard, 1577-1635. This text is an enriched version of the TCP digital transcription A12202 of text S103004 in the English Short Title Catalog (STC 22512). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 62 KB of XML-encoded text transcribed from 53 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A12202 STC 22512 ESTC S103004 99838763 99838763 3151 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12202) Transcribed from: (Early English Books Online ; image set 3151) Images scanned from microfilm: (Early English books, 1475-1640 ; 1156:13) The spirituall favorite at the throne of grace. By the late learned, and reverend divine Richard Sibbs Doctor in Divinity. Published by the authors owne appointment, subscribed with his hand; to prevent unperfect copies Sibbes, Richard, 1577-1635. [2], 101, [1] p. Printed by Thomas Paine, for Ralph Mabb, London : 1640. Reproduction of the original in the Cmabridge University Library. eng Christian life -- Early works to 1800. A12202 S103004 (STC 22512). civilwar no The spirituall favorite at the throne of grace. By the late learned, and reverend divine Richard Sibbs Doctor in Divinity. Published by the Sibbes, Richard 1640 11813 11 0 0 0 0 0 9 B The rate of 9 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2002-11 TCP Assigned for keying and markup 2002-12 Aptara Keyed and coded from ProQuest page images 2003-01 Emma (Leeson) Huber Sampled and proofread 2003-01 Emma (Leeson) Huber Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion THE SPIRITVALL FAVORITE AT THE THRONE OF GRACE . By the late learned , and reverend Divine RICHARD SIBBS Doctor in Divinity . Published by the Authors owne appointment , subscribed with his hand ; to prevent unperfect Copies . Proverbs 29. 26. Many seeke the Rulers favour , but every mans judgement commeth from the Lord . LONDON , Printed by Thomas Paine , for Ralph Mabb . 1640. THE SPIRITVALL FAUORITE AT THE THRONE OF GRACE . NEHEMIAH I. II. O Lord I beseech thee , let now thine eare bee attentive to the prayer of thy servant , and to the prayer of thy servants who desire to feare thy name : and prosper I pray thee thy servant this day , and grant him mercy in the sight of this Man . IN the ninth ver. the holy man minds God of his promise made to his people , that if they should turne unto him , and keepe his Commandements and do them : though they were cast out to the utmost parts of Heaven , yet he would gather them thence , &c. I will touch a little on them two verses , and then come to that I meane to dwell on , from the words read . If you turne unto me , and keepe my Commandements . There is no promise of mercy , but to those that turne , the Scripture is peremptorie in deniall of mercy to such as goe on in their sins : Heaven could not brooke the Angels themselves having sinned , and neither such , nor such shall enter into the Kingdom of Heaven . Yet how many are there that blesse themselves , that it shall go well with them , though they cast off all Gods yoakes , and Divine bonds , that might bow them to better courses , as if words were but wind ; when we see here God made his word good against his owne deare people , If yee sinne I will scatter you to the farthest parts of the world , wee see in the former verse . A proud , presumptuous sinful disposition , may slight God , & the messengers of the word and all ; now when wee come to threaten : but when God comes to execute , will he shake it off then ? will swearers , and blasphemers , and filthy persons shake off the execution as they can the threatnings ? God sayth none that are such shal enter into heavē , but his wrath shall smoake against them , and shall be as a fire that shall burne to hell , against such persons as blesse themselves in wicked courses ; and when God comes to the execution , they desire the mountaines to fall upon them . There are none more presumptuous against the threatnings , & none more base and fearefull when it comes to execution . As wee see in presumptuous , prophane Belteshazer , that was quaffing in the boules of the Temple , and scorning Religion , and God ; when there comes a hand-writing on the wall , his knees knocke together , and his joynts tremble : so let there be any evidence of execution ; and wee see all the Tyrants in the booke of God , and that have beene in the world that have trifled at religion , of all men they are most disconsolate and fearefull , as wee see in Belteshazer and others . I beseech you therfore take heede : God will seale all his threatnings with executions in due time , as he did to his owne people , what is the reason wee should promise our selves more immunitie then they had ? If yee turne and keepe my Commandements , and doe them . Here are three conditions . Though you were were cast to the utmost parts of the world , I will gather you thence . If you turne . The holy man Nehemiah , puts God in mind of his promise , and his argument is from the like , and indeed from the lesse to the greater : Because , God would rather of both performe his promises then his threatnings ; because mercy is his owne proper worke . Now , as he had beene just in punishing his people , so he would be mercifull in restoring of them againe ; therefore he saith , Returne and keepe my Commandements and doe them , and though yee were scattered to the utmost parts of the earth , yet I will gather you thence . And hee did gather them thence upon their repentance , he did performe his promise at length . Beloved , the full accomplishment of this yet remaines ; for this people to this day , since the death of Christ , since they drew the guilt of that sacred blood on them , they are scattered about the earth to every Nation , and have not a foot of land of their owne , but are the scorne and hissing of Nations : notwithstanding this promise will bee performed upon their repentance , God will bring them againe , as Saint Paul calls it a kind of a resurrection , the conversion of the Jewes . So it is true of us all , though we were scattered as dust , as wee shall be , in the grave ere long turned to dust , God will gather the ashes , hee will gather all those parts of ours : even as his power gathered his people together , so his power at length will gather us all ; we have his promise for the one , as well as the other . Therfore let us comfort our selves with the performance of this promise , for the performance of the grand promise of the resurrection . Indeede the grand promise of the resurrection , is the ground of the performance of all other promises . As you have it in Ezekiel , concerning the dry bones : saith God , I will cloathe these dead bones with flesh and skin , &c. therefore I will restore you againe . God that will restore our dust , and bring our bodies together , that were scattered here and there , he will restore us out of sicknes and trouble , if it stand with his glory and our good . Now , after the argument that he useth to perswade God from his word of threatning and promise , he comes to the argument from their relation . These are thy Servants . THough sinfull servants , yet they are thy servants : These are thy people , thou hast no other people in the world but these , and thou art their God : He pleads from former favours . Thou hast redeemed them by thy great power and strong hand . It is a good argument to plead with God by former favors : Because there is no shaddow of change in him ; he is alway like himselfe , hee is never drawne dry . And it is a great honour to go to him for new favours upon former ; because hee hath an infinite supply . We may draw so much from men , as they have not afterwards to make good , but wee cannot honour God more , then to goe to him with a large faith , to fetch large favours from him : the more hee gives , the more he can give , and the more he is willing to give , To him that hath shall be given . We cannot honour God more , then to goe to him upon former favours , and with inlarged desires , thou hast redeemed us and beene gracious to us before . Wee may much more take this argument in our mouthes , and presse the Majesty of God : Thou hast redeemed us , not out of Egypt or Babylon , the land of the North , but with the blood of thy Sonne , from hell and damnation ; and therefore thou canst redeeme us from this petty misery , from these enemies : we may allege that grand favour to all other petty redemptions , whatsoever they are . Hee that hath given us Christ , that hath not spared his owne Son , but gave him to death for us all , how shall he not with him give us all things else ? Rom. 8. He that hath been so large and bountifull as to give us his own Sonne , that gift to admiration , So , God loved the world , how cannot we plead with him for all other favours whatsoever , whether they concerne the life of grace or glory , or our present condition while we live in this world ? Wee may pleade it much more I say , Thou hast redeemed us . But these things I will not presse further now . In the eleventh verse he comes to presse it still , and repeates that which hee had said before , Lord I beseech thee , let thine eare bee attentive to the prayer of thy servant , and of thy servants that desire to feare thy Name . Let thine eare be attentive to the prayer of thy servants . It is a prayer , and thou art a God hearing prayer . They be thy servants , and thou regardest thy servants . Here are but a few petitions in this large request : remember , be attentive , and give me favour . The most of the prayer is spent in a preparative considering the Attributes of God , and in confession , & strong reasons from the Word , of promises and threatnings , and from their relation ; and then he makes good the relation , Wee are thy servants , because wee desire to feare thy Name . To shew that indeed : It is an excellent skill and art in Prayer , to have strong Arguments . THen the suit comes off easily : As in Psal. 90. It is a prayer of Moses the man of God , and yet the least part of the Psalme is prayer : Teach us to number our dayes , &c. That is all the petition , though the petition be short , yet it is efficacious when the heart is warmed and strengthened with strong reasons before ; when the heart is elevated and raised with the consideration of the Majesty and the truth of God ; and when the heart is strengthned with strong convincing reasons , that God will heare , when wee presse him with his word : I say , when the heart is thus raised and warmed , all the petitions come easily off . Therefore it is an excellent thing , Beloved , to study the Scriptures , and to study all the arguments whereby holy men have prevailed with God in Scripture , and to see in what case those Arguments were used ; they are of use and force to prevaile with God . It is a pittifull thing now , for Christians under the glorious light of the Gospel , to come to God only with bare neked petitions ( if they come from a true heart , they have their force that GOD should regard them ) and have not reasons to presse God out of his own word , they cannot bind God with his own promise , nor with Arguments that hee hath been bound with before . Let a child but cry to the father or mother , there is reliefe presently for the very cry : but if it bee not one that is a child but is of growne yeares , the Father lookes for arguments that are mooving to presse him with : So here , Nehemiah he presseth God with moving & strong arguments , and hee repeates and forceth them ; hee doth not onely alleadge them , but inforceth them , Oh Lord I beseech thee let thine eare he attent to the prayer of thy servant , and of thy servants that desire to feare thy name . He desireth God to bee attentive . Hee presseth God , and indeede he doth it to warm his owne heart : forwhen we have humbled our heart low enough , and broken it with the consideration of our own unworthinesse ; and then warmed it with the consideration of Gods goodnesse , and strengthened it with the consideration of Gods promise and truth ; then wee are sure of a gracious successe . Let thine eare bee attent to the prayer of thy servant , and of thy servants . How did they know that they were thine ? Because there was no other people in the world that knew God but they . And hee knew that the Saints where ever they were had a spirit of prayer , and would remember the case of the Church ; therefore he saith remember my prayer , and the prayer of thy servants : For if the prayer of one righteous man prevaile much , much more the prayer of many . If there had beene but ten righteous in Sodome , Sodome had beene preserved . Now this hee aleageth to God , remember the prayer of thy servant , of mine , and the prayer of thy servants . As Tertullian an anciant Father saith very well , when men joyne together , they offer a holy kind of violence to God : prayer is a kinde of wrastling , and contending with God , a striving with him . Let me alone saith God to Moses . It is a binding of him with arguments , and promises of his owne ; and it is so forcible that he desires ( as it were ) to bee let alone : Now if the prayer of one , be a wrestling , and striving and forcing of him , as it were against his will , ( that he said , Let me alone ; as if he could doe nothing except he gave over praying ) What are the prayers of many , when there is a multitude of them ? Therfore we may looke for a comfortable issue of our prayers , and humiliation , that is performed at this time . The desires of so many Christian soules touched with the spirit of God , and with the case of the Church ( which God doth tender ) cannot bee unefectuall , it must needs draw plenty of blessings from heaven . I will not enter into the common place of prayer , having spoken of it upon another occasion : but surely you see the holy man Nehemiah stood so much upon it , that hee hoped to speede , because hee , and others prayed ; ( holy Daniel , and others with him ) It was such a gracious messenger to send to heaven for helpe and for all good , that Daniel , though it cost him his life , that he should be cast into the Lyons den , hee would not omit it for his life . Take away prayer , and take away the life and breath of the soule ; Take away breath , and the man dies : as soone as the soule of a Christian beginnes to live he prayes . As soone as Saul was converted , behold hee prayeth . A child as soone as hee is borne , hee cryes ; and a Christian will not loose his prayer for his life , as we see in holy Daniell . For what is all the comfort that he hath , but that that is derived from God ? and God will be sued unto for all the favours hee bestowes : Whatsoever is from his favour it comes as a fruit of prayer ( for the most part ) though he goe beyond our desires many times : yet ordinarily what we have if we bee his children , we have it as a fruit of prayer . Therefore I beseech you let us be stirred up to this dutie , as we see Nehemiah here , remomber the prayer of thy servant , &c. And when wee pray to God , let us presse him , as we see here , bee attentive , verse 6. and here againe , be attentive , he presseth upon God . It is no sinfull tautologie to come againe and againe . God loves to heare the same song againe and againe ; this musicke is nottedious , but pleasing to him . And this pressing is for us to warme our hearts , perhaps one petition will not warme them , and when they are warmed by a second , let us labour to warme them more and more , and never give over till we have thoroughly warmed our hearts , Be attentive , be attentive to my prayer , and if mine will not prevaile , be attentive to the prayers of others , let the praiers of al prevaile , The prayer of thy servant , and of thy servants . But how doth he make it good , they are thy servants ? They desire to feare thy name . EMptie relations have no comforts in them : To professe ones self a servant , and not to make it good that he is a servant . Wee must make good the relatiō we stand in to God , before wee can claime interest in the favor of God by our relation . Servants and Christians , and professors ; here are glorious titles , but if they be emptie titles , if wee cannot make them good when we come to God with them : we cannot say we have any interest in God from emptie titles , it is rather an aggravation of our sin . God will be honored in all those that come neare him , either in their obedience , or in their confusion : therefore here , the holy man did not thinke it enough to say , Thy servant , and thy servants , but who desire to feare thy name . He goes to make it good that he was the servant of God , not from any outward thing , but from his inward disposition , the feare of God , which I will not now stand to speake largely of . God requires the heart , and Religion is most in managing and tuning the affections , for they are the wind that carries the soule to every dutie . A man is like the dead sea without affections : Religion is most in them . The Devil hath braine enough , hee knowes enough ; more then any of us all ; but then he hates God , hee hath no love to God , nor no feare of God , but onely a slavish feare , he hath not this reverentiall feare , child-like feare . Therefore let us make it good that wee are the servants of God , especially by our affections , and chiefely by this of feare , which is put for all the worship of God : it is put in stead of those conditions spoken of ver. the 9 If you turne to me ; and keepe my Commandements and doe them , then I will make good my promise : Now ( saith hee ) taking up the same strength of argumēt ; We desire to feare thy name . As if hee should have said , we turne to thee , and obey thy Commandements , & desire to doe them ; it is all one , wee desire to feare thy name : for those that feare God , will turne to him , and to desire to obey his Commandements and to doe them , it is all one as to doe them . If a man should doe them and not from the feare of God , all were nothing but a carkasse of obedience . I will not stand longer on that . How doth hee make it good , that hee feared the name of God ? He makes it good from this , that hee had good desires , Wee desire to feare thy name . We desire it for the present , and for the time to come ; whence we will observe two or three things shortly , as may be vsefull to us . First of all out of this , that this desire to feare the name of God , is brought as an argument to prevaile in prayer , We may observe that , Those that will prevaile with God in prayer , must look to the bent of their soules for the time to come , and for the present . REgard thy servants that desire to feare thy name : For to come to God without such a f●ame of soule as this , to desire to please God in all things for the presēt , & for the time to come , it is to come as Gods enēy ; & wil God regard his enemies ? When one comes with a purpose to live in any sin , without a desire for the time to come , to regard all Gods Commandements , he comes as Gods enemie : hee comes as it were with his dagge to shoote at God , hee comes with his weapon . Who will regard the petition of a man that comes to wound him at the same time ? Whe● a man comes to God with a purpose to sinne , he comes to wound God at the same time as an enemie , and is hee like to speede ? For what are our sinnes , but that that makes us enemies to God ? they are oposite to him as can be , they make us hateful to God . Therfore we must be able to say with good Nehemiah , when we come to God to make it good that wee are servants indeede , We desire to feare thy name . As Ieremias tells them , Ier. 7. Will you steale and oppresse and commit adultery , and yet stand before me ? will you doe this and this villany , and stand before me ? What hast thou to doe ( saith God ) Psalme 50. to take my name into thy mouth and hatest to be reformed ? If we hate to be reformed , and do not desire to serve God for the time to come , what have wee to doe to take his name into our mouthes , especially in the holy exercise of prayer ? Psalme 66. If I regard iniquitie in my heart , the Lord will not heare my prayer . If a man doe but regard to live in iniquitie for the time to come , the Lord will not heare his prayer . Therefore if wee will bee able to prevaile with God in our petitions , we must say with holy Nehemiah , Wee desire for the time to come to feare thy name . I beseech you let us remember it . And then ( to omit other things ) Wee desire to feare thy name , we see that REligion , especially is in holy desires . The greatest part of Christianity is to desire to bee a sound Christian with all his heart . Religion is more in the affections of the soule , then in the effects and operations : It is more in the resolutions , and purpose of the soule , then in any effects wee can yeeld to God . There is much desire in al our performances : therefore saith the holy man here , We desire to feare thy holy name . Why are desires , such trialls of the truth of Grace ? Because they are the immediate issues of the soule : desires , & thoughts and such like ▪ they are produced immediately from the soule without any help of the body , or without any outward manifestation , they shew the temper and frame of the soule . Thereupon God judgeth a man by his desires ; and that which he desires , if it bee a true desire , hee shall have and be partakers of . The godly man desires to serve God all the dayes of his life ; and for ever hee shall doe it : a wicked man desires to offend God if he might live everlastingly : God lookes upon him as his desire is , he shall not alway sinne here : but because hee hath an infinite desire of sin , he shall bee punished , in hell eternally ; God lookes upon him as he desires , God values men by their desires . But how are the truth of these desires knowne ? I will name a few signes . The truth of those desires may be tryed thus , if they be constant desires , and not flashes : for then they come from a new nature . Nature is strong and firme : Art is for a turne , to serve a turne : when men personate a thing they doe it not long ; creatures that are forced to doe so and so , they returne to their own nature quickly : but when a man doth a thing naturally , he doth it constantly . So constant desires argue a sanctified frame of soule and a new creature ; they argue that the image of God is stamped upon the soule . Therupon wee may know that they are holy desires , that that they spring from a holy soule , if they be constant , if they be perpetuall desires , and not as a torrent that is vented for the present on a sudden , and then comes to nothing after : they are constant . And likewise , if these desires be hearty strong desires , and not onely strong but growing desires ; desire upon desire ; desire fed with desire still , never satisfied till they be satisfied . Strong and growing desires argue the truth of desires : as indeede a childe of God hath never grace enough , never faith enough , never love enough , or comfort enough , till he come to heaven . They are growing desires more & more : the Spirit of God that is the spring in him , springs up still further and further , till it spring to everlasting life , till it end in heaven , where all desires shall be accomplished , and all promises performed , and all imperfections removed , till then they are growing desires still . Wee desire to feare thy Name , and to please thee in all things . Againe , true desires , they are not onely of the favour of God , but of graces for the altring of our nature : as Nehemiah here , he desires not the favor of God so much , as he desires to feare Gods Name . Now when desire is of graces , it is a holy desire . You have not the worst men , but would desire with Balaam , to dye the death of the righteous , &c. that they might injoy the portion of Gods people : but to desire grace , that is opposite to corrupt nature , as fire and water , this is an argument of a holy principle of grace in us , whence this desire springs , when we desire that , that is a counter poyson to corrupt nature , that hath an antitipathy to corruption . Therefore , when a man from the bottome of his heart can desire , oh ! that I could serve God better , that I had more liberty to serve him , that I had a heart more inlarged , more mortified , more weaned from the world ; Oh! that I could feare God more . And of all graces , if it be a true desire , it is of such graces as may curbe us of our sinfull delights , and restraine us of our carnall liberty , and knit us neere to God , and make us more heavenly minded : the desire of these graces shew a true temper of soule indeed . True desire is carried to grace as well as glory , and the desire of heaven it selfe . A true spirit , that is touched with grace , with the Spirit of God ; it desireth not heaven it self so much for the glory , and peace , and abundance of all contentments , as it desires it , that it is a place where it shall be freed from sinne , and where the heart shall be inlarged to love God , to serve God , & to cleave to God for ever : and as it is a condition wherein he shall have the image and resemblance of Iesus Christ perfectly upon his soule : Therefore wee pray Thy Kingdome come , that is , we desire that thou wouldest rule more and more largly in our soules , and subdue all opposite power in us , and bring into captivity all our desires and affections , and let thy Kingdome come more and more . Let thy will be done by us , and in us more and more , In earth as it is in heaven . Here is a sweet prayer now serving to the first petition , the hallowing of Gods name , when we desire more to honour God , and to that purpose that he may rule in us more , and make us better : these desires argue an excellent frame of soul , as we see in Nehemiah , our desire is to feare thy Name . True desires are likewise to the meanes of salvation ▪ and to the meanes of salvation as they convay grace , as sincere milke ; as you have it 1 Pet. 2. As new borne babes , desire the sincere milke of the Word . Where a man hath holy desires of any grace , and hath them in truth , hee will desire those meanes , whereby those graces may most effectually bee wrought in his heart : therefore hee will heare the word , as the word of God ; hee comes not to heare the Word because of the eloquence of the man that delivers it , that mingles it with his owne parts , hee comes not to heare it as the tongue of man : but he sees God in it ; it is the powerfull Word of God , because there goes the efficacie of the Spirit with it , to worke the graces he desires . Therefore a man may know by his tast of divine truth , whether he desire grace : hee that desires grace , desires the meanes that may convay grace , and especially so farre as they convay grace . As new borne babes desire the sincere milke of the Word . You cannot still a childe with any thing but milke , he desires no blending or mixing , but onely milke : so a true Christian desires divine truthes most ; because the Spirit of God is effectuall by them , to worke grace and comfort in him . I will not inlarge my selfe in the point . The comfortable observation hence is this , that weak Christians , that finde a debilitie , and faintnesse , and feeblenesse in their performances ; hence they may comfort themselves , by their desire to feare God , and to worship God , and to serve him : if their desires bee true . Therefore in Isaiah 26. the Church alledgeth it to God , in the way of thy judgements have we sought thee , &c. The desire of our soules is towards thy Name : they bring it as a prevailing argument to God . So when we come to God , The desire of our soules is toward thy Name . Lord our indeavours are weake and feeble , but the desire of our soules is to thy name , and thou wilt not quench the smoaking flax : therefore wee come to thee with these weake and poore desires that we have : The Lord will fulfill the desires of them that feare him , Psal. 145. If they be but desires , if they be true , and growing , and constant desires , and desires of grace as well as of happinesse , as I shewed before . The reason why God accepts them , is partly because they spring from his owne spirit : these desires they are the breathings of the spirit . For even as it is in places where fountaines and springs are digged up , they are knowne and discovered by vapors , the vapors shew that there is some water there , some spring , if it were digged up : so these desires , these breathings to God for grace and comfort , these spirituall breathings , they shew that there is a spring within , and spirit within , whence these vapors and desires come ; therefore they are accepted of God , because they spring from his owne Spirit . And because they are pointed to heaven-ward , to shew that a man is turned ; for it is put here instead of turning , Turne yee to me , saith the Lord ; and he answereth here instead of turning , My desire is to feare thy name . Because , when the desire is altered , then the frame of the soule is altered , a man is turned another way ; the desire is the weight of the soule . What carries the soule , but desire ? Now when the soule is carried another way then before , it argues an alteration of the frame , therefore it pleaseth God to accept of thē . I beseech you let us often enter into our owne soules , and examine what our desires are , which way the bent of our soules is ; what cause we would have to flourish and prevaile in the world , Christs , or Antichrists , for God esteemes us by the frame of our desires : Who desire to feare thy Name . And prosper I pray thee thy servant this day . NOw he comes to his petition , Prosper I pray thee thy servant this day . Hee doth not capitulate with God for particular matters much , ( for he knew hee had to deale with an all-wise God ) but hee commends his petition in generall , Prosper I pray thee thy servant , &c. He was to attend the King , and he was in his attendance to mind the state of the Church , for the re-edifying the walls and gates of Ierusalem : now saith he in generall , Prosper thy servant , he leaves it to God , how , and in what manner , being to deale ( as I said ) with an infinite wise God : onely he prayes in generall , prosper thy servant this day . He comes againe with his relation of servant , to teach us alway when wee come to God , to looke in what relation we stand to him , whether we be true servants or no : what work we doe for him , in what reference we doe what we doe , whether we doe it to please him as servants , or no . I said something of the relation of servant before : I will adde a little here , because he repeates it foure or five times in this short prayer . In all our services wee should looke to God : for our ayme in our workes shew what they are , whether they come from servants , or no . As the stamp upon a token makes it , if there be a good stamp on it , it is not the matter that makes it current . A stamp on silver makes it current as well as gold , though the metall of gold be better . So when things are done , because God commands them , to please God , as a service to him : this makes it good that we are servants indeed , that the relation is good . When we goe about the service of the Church or Country , or place we live in , to thinke I doe God service here , and doe it as a service to God , who will be honoured and served in our service to others : herein I am a good servant , though the matter of my service be a common , base , and meane matter ; yet it hath a stamp upon it , it is Gods will , God hath placed and planted mee here , and he will be served of me in this condition at this time , though the matter of it bee an ordinarie thing . I know it may helpe the good of the Church : it hath reference to the will of God , and the good of the Church . Thus if wee doe what wee doe with an eye to God in the place where hee hath set vs , that wee doe it as to him , we are Gods servants whatsoever the worke is . And let us remember oft to thinke of it , to bring it in our prayers : Master ( say they when they were ready to be drowned ) dost thou not care that we perish ? They put him in minde of the relation they were in to him . So when we can put God in minde of our relation , Father , we are thy children , Lord , we are thy servants ; it will strengthen our faith and hope of all good . Will a Master suffer his servant to miscarrie in his service ? surely God will never turne away true hearted servants , that have served him a long time . It puts us in minde of our duty , and serves to strengthen our faith : for as it is a word of service on our part , so it is a promising word of all good from God . Doth he expect , that Masters should bee good to their servants because they have a Master in heaven , and will not the great Master of Heaven be good to his servants ? you see how he followes the relation . Prosper thy servant this day . WHat is included in this word prosper ? It includes not onely successe , ( which is the maine upshot of all , but all that tends to good successe : prosper thy servant this day ; that is , direct thy servant this day how to doe , and to carry himself . And likewise assist thy servant ; when thou shalt direct him , assist him by thy strength , direct him by thy wisedome , prosper him with thy grace , give him good successe in all . It includes direction , and assistance , and good successe ; in that he saith , prosper thy servant , it includes these things . First of all , that in our selves , there is neither direction nor wisedome , nor abilitie enough for successe : we have not power in our selves to bring things to a comfortable issue : so it inforceth selfe deniall ; which is a good disposition when we come to God in prayer . And then againe to attribute to God all , both wisedome , and strength , and goodnesse and all : here is a giving to God the glory of all , when hee saith , prosper thy servant this day . Then in the third place , here is a dependance upon God ; not onely acknowledging these things to be in God ; but it implies a dependance upon God for these , Prosper me Lord , I cannot prosper my selfe ; & thou who art the Creator , hast wisedome and strength , and goodnesse enough : therefore I depend upon thee ; upon thy wisedome for direction , and upon thy strength for assistance , I depend upon thy goodnesse , and all for a blessed issue , here is dependance . Againe in the fourth place , here is a recommendation of all by prayer : a recommendation of his inward dependance upon God for all . Now Lord prosper thy servant . So that when we come to God for any prosperity and good successe , let us remember that wee bring selfe-deniall , and an acknowledgement of all excellencie to be in God ▪ to guide and direct and assist , and blesse us . And remember to depend upon him , to cast our selves on him : to bring our soules to close with the strong and wise , and gracious God , that God and our soules may close together . And then commend all by prayer to cast our selves and our affaires , and to roll our selves ( as the Scripture saith ) and all upon God : and then wee shall doe as the holy man Nehemiah did here , we shall desire to good purpose that God would prosper us . Indeed it is not in man to guide and direct his owne way . Wee are darke creatures , and we have not wisedome enough : and we are weake creatures , wee have no strength : we are nothing in our owne strength . And for successe , alas a thousand things may hinder us from it ; for successe is nothing but the application of all things to a fit issue ; and foreseeing all things that may hinder , and a removing of them ; now who can do this but God ? One maine circumstance that besiegeth and besets a businesse , may hinder an excellent businesse : who can see all things that beset a businesse ? all circumstances that stand about a businesse ? who can see all circumstances of time , and place and persons , that are hindrances , or furtherances ? it must bee an infinite wisedome that must foresee them , man cannot see them . And when men doe see them , are there not sudden passions that come up in men that robbe them of the use of their knowlege ? that though they know them before : yet some sudden passion of feare or anger may hinder the knowledge of a man , that he is in a mist , when hee comes to particulars : whē hee comes to apply the knowledge that he had before , he knowes not what to doe . So that unlesse God in a particular busines give successe , ( who is infinitely wise and powerfull to remove al hindrances ) there will be no successe . As it is in the frame of the body , it stands upon many joynts , and if any be out of tune , the whole body is sicke . And as it is in a clocke , all the wheels must be kept cleane and in order : so it is in the frame of a businesse , there must all the wheeles be set a going , if one be hindred there is a stop in all . It is so with us in the affaires of this world , when wee deale with Kings and States , if all the wheeles be not kept as they should there will be no successe or prosperity . Nehemiah knew this well enough , prosper thou therefore . He meant not to be idle when he said this , prosper thou : for he after joyned his owne diligence , and waited . Therefore joyne that , if we would have our prayers to God , and our dependance upon him effectuall for prosperity and successe , be carefully to use the meanes , as he did , he stands before the King , and observed how he carried himselfe to see what words would come from the King ; and then hee meant after to put in execution , whatsoever God should discover . It should teach us ( to make this use of it ) when we deale in any matter , to goe to God to prosper it , and give successe , and direction , and assistance , and a blessed issue . For God , that we may alway depend upon him , he keepes one part in heaven still : when he gives us al likelihood of things upon earth , yet he reserves still the blessing , till the thing be done , till there be a consummation of the businesse , he keepes some part in heaven : because he would have us sue to him , and be beholding to him , he will have us go up to heaven . Therefore when we have daily bread , we must pray for daily bread ; because the blessing comes from him . Our bread may choake us else , we may dye with it in our mouthes , as the Israelites did : but when we have things , we must depend on him for a blessing , all is to no purpose else . Let us learne by this a direction to piety and holy walking with God : in all things to pray to God for a blessing . And to that purpose we must be in such a condition of spirit , as we may desire God to prosper us : that is , we must not be under the guilt of sin when we come to God to prosper us . And we must be humble , God will not prosper a businesse till we be humble . As in the case of the Benjamites , when they came , they were denyed , the first , second , and third time , till they prayed and fasted , and were thorowly humbled , they had their suit denyed : If the cause be never so good , till wee be humbled , God will not prosper it : because we are not in frame for the blessing ; if we had it we would be proud . God , in preventing mercy and care will grant nothing till we be humbled . Therefore let us see that we be humble ; and see that the matter be good that wee beg God to blesse and prosper us in , or else we make a horrible idoll of God , we make ( with reverence be it spoken ) a divell of God . Doe wee thinke that God will give strength to an ill businesse ? This is to make him a factor for mischiefe , for the Divels worke : Wee must not come with such strange fire before God , to transforme God , to the contrary to that he is : but come with humble affections , with repentant soules for our former sinnes . And let the thing it selfe be good , that we may come without tempting of him ▪ let the cause be such that we may desire Gods assistance without tempting of him , as we do when it is good and when we come disposed . Then com with a purpose to referre all to his service . Lord , if thou wilt blesse me in this businesse , the strength and incouragement I have by it , I will referre it to thy further service . Let me have this token of love from thee , that I have a good ayme in all , and then I am sure to speed well . Prosper now thy Servant . IT is an excellent poynt , if I had ●ime to stand on it . I beseech you let it have some impression upon your hearts . What is the reason that God blasts , and brings to nothing many excellent endeavours , and projects ? men set upon the busines of God , and of their callings in confidence of their wit and pride of their owne parts , they carrie things in the pride , and strength of their parts . Men come as Gods to a businesse , as if they had no dependance upon him for wisedome or direction , or strength ; they carry things in a carnall manner , in a humane manner with humane spirits : therefore they never find either successe , or not good successe . Let us therfore commend all to God , prosper thy servant . Before hee went about the businesse , holy Nehemiah , he sowed prayers in Gods bosome , and watered the seede with mourning ; as it is in this chapter hee mourned and prayed : when this businesse was sowne with prayers , and watered with teares , how could hee but hope for good successe , he mourned and prayed to God , heare thy servant . Now when wee deale with things in a holy manner , wee may without tempting God trust him . That which is set upon in carnall confidence and pride , it ends in shame : when men thinke to conceive things in witt , I , and in faction , and humane affections , God will not be glorified this way , God will bee glorified by humble dependant creatures , that when they have done the businesse will ascribe all to him ; Not unto us , but to thy name give the prayse . The direction and assistance and blessing was thine . Sayth God in Isay 50. towards the end , Goe too now ye that kindle a fire , walke in the light of your owne fire : but bee sure you shall end in sorrow . You will kindle a fire of your owne devises , and walke in the light of your fire , you will have projects of your owne , and be your owne caruers , but be sure you shall lie downe in darkenes and discomfort ; you shall lie downe in sorrow . A proud unbroken heart accounts these courses poore courses : it is but a course of weak and poore spirits to pray and fast , and humble themselves to God , and to feare God : alasse what are these ? these are weake courses : I hope wee have stronger parts , and meanes to carrie things . So they have a Kingdom in their braine . What is the issue of these vaine men , when God discovers all their courses to be vaine at length , to be winde , and come to nothing . Prosper now thy servant , saith he . Let us learne this lesson likewise . If wee come to God in a particular businesse , that wee are not so confident in , to be pleasing to God : yet in generall to submit our selves , Lord prosper thy servant , goe before thy servant , let me deale in nothing against thy will , direct mee what is for thy glory ; and not to prescribe or limit God . Prosper thy servant this day . And grant him mercy in the sight of this man . HEE comes more particularly to his request , Grant me mercy in the sight of this man . We see that A King is a great organ or instrument to convay good things from God ( the King of Kings ) to men . Therefore hee prayes that God would give him favour in the sight of the King . For a King is the first wheele that mooves all other wheeles , and as it were the sunne of the common wealth ; or the first moover that mooves all inferiour orbes : therefore in heavenly wisedome he desires God to give him favour with him . For if he had that , the King could turne all the inferiour orbes to his pleasure . Indeede it were a point worthy enlarging ; but that it is not so seasonable for this time , the time being already spent . You see what great good God conveyes by Kings and Princes . And when God meanes to doe good to a Church or state , hee raiseth up nursing fathers and nursing mothers , he wil raise up both Kings , and subordinate Nehemiah's , excellent men , when hee hath excellent things to doe . But the maine thing here intended , which I will but touch , is , That considering they stand in such a subordination to God , as to be instruments to convey so much good , or so much ill , as they may as it is said of Ieroboam ; they either cause others to sinne , or to worshippe God . Therfore we should doe as good Nehemiah , hee prayes that he might finde favour in his sight . A wise and holy prayer , hee begins at the head , he goes to the spring of all good . Prayer is the messenger , or ambassador of the soule ; beeing the ambassadour of the soule , it goes to the highest , to the King of Kings first , to the Lord of Lords first ; it goes to the highest moover of all : and then desires him to moove the next immediate subordinate moover , that is , the King , that hee may moove other orbes under him , that things may bee carried by a gracious sweet course to a blessed issue . Therefore the observation hence is this . That when we have to do any thing with great men , with Kings , &c. how ever beginne with the King of Kings , and doe all in heaven , before wee doe it in earth : for heaven makes the lawes , that earth is governed by . Let earth conclude what it will , there will be conclusions in heaven that will overthrow al their conclusions . Therfore in our prayers wee should beginne with God , and desire him with earnest and fervent intreaties , that hee would set al a going , that hee would set in frame these inferiour causes . And when wee have gotten what wee would in heaven , it is easie to get in earth . Let us win what wee desire in heaven at Gods hands , and then what an easie thing is it to worke with Princes , and other governours in state , when we have gotten God once ? hath not hee the hearts of Kings in his hand as the rivers of waters : to turne this way or that thē way ? As a skilfull man derives water by this chanell or by that , as he opens a vent for the water . So God opens a way to vent the deliberations , and determinations of Kings and Princes to runne this way or that to this good or to that , as hee pleaseth Therfore considering that there is an absolute dependance of all inferiour things from God , when we have to do with Kings or great men , let us alwaies beginne with prayer . As Iacob when hee was to deale with Esau , hee falls down and prayes first , and when hee had gotten of God by prayer , God , that makes even of enemies friends , hee turned Esaus heart , of an enemie to bee a friend . And God put into Iacobs heart a wise course to effect this , as to offer a present , and to give him titles , My Lord Esau , &c. God , when he will effect a thing amongst men , & heare the prayers that are made to him for the favour of men , he will put into their hearts such waies whereby they shall prevaile with men , as Iacob did with Esau . So Hester , before she goes to Ahasueros , she gate in heaven first by prayer , when shee had obtained of God by prayer● , how placable and sweet was Ahasueros to her ? So we see in other places of Scripture ; when holy men have beene to deale with men , they began with God . I beseech you therefore learne this point of Christian wisedome ; if you would speede well ( as we all desire to speede well in our businesse ) especially those that have publike imployments , that they would pray to God , that hath the hearts of Kings and Princes in his government and guidance , that he would make them favorable . And not to thinke to carry things in a violent course ; for then God doth not usually give that good successe : but to carry things in a Religious course to the King of heaven , and then to know in what termes to stand in all inferiour things , as may stand with the will of God in heaven . If so be there bee a dependance of all inferiours to God ; then we must not offend God , and goe against conscience for any : because hee is King of Kings , and Lord of Lords . He doth not set up authoritie against himselfe , to disarme and disable himselfe : he never went to set up Gods under him , to make him a Cypher , that hee should make them Gods , and God a man , or no bodie ; to alter all the frame of things . He never meant to set up any ordinance to nullifie and make himselfe nobodie . Therefore I say wee ought to pray to God for Kings , that so in our obedience we may be sure to doe nothing against conscience for any creature ; we must do all things that possible can be , that may procure the favour and ingraciate us , because it is in vaine to pray , unlesse wee use all possible meanes to winne their favour : but if it cannot be upō good tearmes , Then whether to obey God or man judge ye . And as the three young men , wee take no thought to answer in this matter ; our God can def●nd us if he will . And as Hester said , If I perish , I perish . When things are cleare , we are to be resolute . Yet reserving due respect to Gods ordinance , and to his lieftenant upon earth , I say alwaies reserving due respect , and using meanes to win favour , and also to use prayer . Holy Nehemiah , hee prayes here , and together with that he attends upon the King ; as good Iacob observed Esau : so all good meanes must bee used , or else God will not blesse our proceedings . Remember , that all inferiour gouernours whatsoever , they are subordinate and dependant , and therefore they must bee regulated by a superior . They are limited , they are dependant , they are derivative : they are dependant upon God , they are derived from him . Therfore as the Apostle saith that servants must obey their masters in the Lord . So wee must obey , & do all in the Lord ; that limitation must be alwaies added : but reserving that , it is a good thing to pray that there may be favour from the King : because it is of much consequence to bring businesse to a good issue . And with prayer there must be a using meanes to get favour , alwaies with this liberty , to doe it so farre as we can with preserving a good conscience . As they have a distinction among civilians , there is a parting with a thing Cumulativé and privativé . Cumulativé , that is , when wee part with a thing so , as that we reserve the proprietie : privativé , when wee give away the proprietie and all . Now so GOD parts with nothing below , as to strip himselfe , but cumulativé , hee derives authority to others , but reserves the propriety to himselfe . Therefore we must obey them in him , and with this limitation as it may stand with his favour . To draw to a conclusion , in a word . You see here that any good Christian may be a good statesman in one good sence ; what is that ? A good Christian hath credit in Heaven , and he hath a spirit of prayer , and his prayer can set God on worke , and God can set the King on worke , and hee can set his subjects on worke . Now he that can prevaile with God , to prevaile with the Gods upon earth here : surely such a man is a profitable man in the state . And you know God , he can alter all matters , and mould all things : it is but a word of his mouth . And what God can doe , prayer can doe ; for prayer bindes God , because it is the prayer of faith : and faith ( as it were ) overcomes God . Now prayer is the flame of faith ; the vent of faith , & faith is a victorious triumphant grace with God himselfe . If it bee any , it is Christians that can prevaile with God for a blessing upon a State ; then certainely there is no good Christian but is of excellent service in the state , though in particular perhaps he hath not pollicie , and wisedom and government : yet hee hath Gods eare to heare him , and hee can pray to God , that God would make the King , and other subordinate Magistrates , favorable . You see what great good , a good man may doe in a State . The Innocent man delivers the Iland , as it is in Iob. And the poor wise man delivers the citie , as it is in Eclesiastes . A few holy gracious men , that have grace and credit in Heaven above , they may moove God to set all things in a blessed frame below . And surely if this holy meanes were used , things would bee better then they are : and till this be used , we can never look for the good successe and issue of things that otherwise we may hope for . Diverse things might be spoken of the doctrinal part , I will give you but a word of it . That God hath our hearts in his governement more then we our selves . I speake it to informe our judgement in a point of doctrine , whether God foresee and determine of things below upon foresight which way they shall goe ; or whether hee foreordaine , that they shall goe this way , because hee directs them thus ; that is to make God , God indeede : Hee determines that these things shall be , because he determines in the series , and order of causes to bring things to passe , and to guide Kings and Princes and Magistrates , and all this way . Againe , whether God hath set all men at liberty ( in matters of Grace especially ) that they may apply grace at their liberty , which way they wil , and in fore-sight which way they will apply their liberty to determine thus , or thus of them . This is to make every mans will a God , and to divest God of his honour , as if God could foresee the inclination of the creature without foresight that hee meant to incline it this way , or that way . Can God foresee any entitie , and thing that hath a beeing in nature , or grace without foresight to direct it this way or that way ? he cannot , this is to make him no God . Wee see God hath the hearts of Kings in his power , and that is the ground of prayer for grace to them . Why should we pray for them , if they could apply their own will which way they would ? Why should wee give thankes for that wee have liberty to doe this way , or that way ? It stopps devotion , and petition , and thankesgiving , to say that the creature hath libertie to apply it selfe , and God seeing it would applie it selfe thus , determined so . Oh , no ; wee must goe to God , he hath set down an order & course of meanes , and in the use of those meanes desire him to guide us by his good spirit , to enlighten our understandings , to guide our wills and affections by his holy spirit , because our hearts are in his governement more then our owne . If it were needfull to prove it , I could prove it at large : if there had beene such aliberty , good Nehemiah would never have made this prayer . But God doth strangely put thoughts and guide all , even of himselfe : as we may see excellently in the storie of Hester ) I will give you but that example and instance ▪ ) what a strange thing was it that Ahasueros could not sleep , and when hee could not sleepe to call for the book , and then that hee should reade of Mordecay ; and therupon to advance Mordecay : all this tended to the good of the Church ; it was a strange thing . And so in other things . It is a strange thing that God should put little thoughts and desires into great persons , and then follow it with this circumstance , and that , & so bring things to passe : all this is from God Except we hold this , that God rules al without , and especially the hearts of men , where it is his especiall prerogative to set up his throne : we shall never pray heartily , or give thankes . And if wee doe pray and give thankes , he will put thoughts into governours mindes , strange thoughts and resolutions for the good of the Church , that we could never have thought off : nor could come otherwise but from the great God of heaven and earth . We shall see a strange providence concurre to the good of al . But I must leave the enlargement of these things to your own thoughts and meditations . FINIS . Imprimatur . Thomas Wykes . August 24. 1639. Notes, typically marginal, from the original text Notes for div A12202e-120 No promise of mercy , but to those that re . +turne . It is a good Argument to plead with God for former favours . It is an an excellent skill and art in prayer to havestrong argumēts . Simile . Tertul. Empty relations have no comforts in them . Religion most seene in the affections . Simile . Those that will prevaile in prayer must look to the bent of their affections . Christianity consists especially in holy desires . Holy desires the imediate issues of the soule . Tryall of desires whether true . If constant If strong and growing . If for grace as well as mercy . If more for holinesse then happines in heaven . If accompanied with desire after the means that convey grace . 1 Pet. 2. Vse . Comfort for weake christians . Psal. 145. Why God accepts of desires . Because they are the breathings of his Spirit . Simile . Because they manifest the change of the soule . The true knowledg of our relation to God a meanes to strengthen faith in prayer . Simile . What is included in the word prosper . In our Petitions to God for any prosperitie or good successe , wee must bring selfe deniall . Simile ▪ With our prayer for successe , wee must use the meanes . Vse . In what condition of soule wee may expect prosperity from God The King a great instrument to convey good things frō God to men . Observ. In busines with great men looke first to God . A good Christian , is a good Statesman God hath our hearts in his government more then wee our selves . 
A12181	----	Divine meditations and holy contemplations. By that reverende divine R. Sibbes D.D. Master of Catherine Hall in Cambridge, and sometimes preacher of Grayes Inne in London Sibbes, Richard, 1577-1635. 1638 Approx. 185 KB of XML-encoded text transcribed from 175 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A12181 STC 22490 ESTC S112642 99847888 99847888 12951 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12181) Transcribed from: (Early English Books Online ; image set 12951) Images scanned from microfilm: (Early English books, 1475-1640 ; 1610:12) Divine meditations and holy contemplations. By that reverende divine R. Sibbes D.D. Master of Catherine Hall in Cambridge, and sometimes preacher of Grayes Inne in London Sibbes, Richard, 1577-1635. Culverwell, Ezekiel, 1553 or 4-1631. [24], 271, [2], 272-274 p. Printed by Tho. Cotes for Iohn Crooke and Richard Sergier and are to be sold at the signe of the Gray-hound in Pauls Church-yard, London : 1638. Preface "To the Reader" signed: E.C., i.e., Ezekiel Culverwell. Has added engraved title page. The two pages between pages 271 and 272 are numbered 254 and 259. Imperfect; lacks leaf G9. Reproduction of the original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng 2002-11 TCP Assigned for keying and markup 2002-12 Apex CoVantage Keyed and coded from ProQuest page images 2003-01 Judith Siefring Sampled and proofread 2003-01 Judith Siefring Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion DIVINE MEDITATIONS AND HOLY CONTEMPLATIONS . BY That reverend Divine R. Sibbes D. D. Master of Catherine Hall in Cambridge , and sometimes Preacher of Grayes Inne , LONDON . LONDON Printed for Iohn Crooke and Richard Sergier in Pau● Chur● yard . 1638 DIVINE MEDITATIONS AND HOLY CONTEMPLATIONS . BY That reverend Divine R. Sibbes D. D. Master of Catherine Hall in Cambridge , and sometimes Preacher of Grayes Inne in LONDON . LONDON Printed by Tho. Cotes for Iohn Crooke and Richard Sergier and are to be sold at the signe of the Gray-hound in Pauls Church-yard . 1638. TO THE CHRISTIAN READER . COurteous Reader , thou hast here Meditation upon Meditation offered to thy consideration , as a helpe to thee when thou art privately alone . As sweete spices yeeld small savour , untill they are beaten to powder , so the wonderfull workes of God are either , not at all , or very slightly smelt in the nostrils of man , who is of a dull sense , unlesse they be rubbed and chased in the minde , through a fervent affection , and singled out with a particuler view , like them which tell money , who looke not confusedly at the whole heape , but at the valew of every parcell : So then a true Christian must endeavour himselfe to deliver not in grosse , but by retaile the millions of Gods mercy to his soule , in secret thoughts , chewing the cud of every Circumstance , with continuall Contemplation . And as a thriftie Gardi ner , which is loath to see one Rose leafe to fall from the stalke without stilling ; so the Christian soule is unwilling to passe , or to stifle the beds of spices in the Garden of Christ , without gathering some fruit , Cant. 6. which containe a mystery and hidden vertue , and our Champhire clusters in the Vineyards , of Engedie , Cant. 1. must bere solved into droppes , by the Still of Meditation , or else they may be noted for weedes in the Herball of men , which hath his full of all kindes , but some are slightly passed over , as the watery herbes of vanity , which grow on every wall of carnall mens hearts , and yeeldbut a slight taste how good the Lord is , or should be to their soules : It therefore behoveth us first to mind the tokens of his mercy and love , and afterwards for the helping os our weake digestion to champe and chew by an often revolution every part and parcell thereof before we let it downe into our stomackes , that by that meanes it may effectually nourish every veine and living artery of our soule , and fill them full with the pure blood of Christs body , the least drop wherof refresheth , & chereth the soule and body of him which is in a swound through his sinne , and maketh him apt to walke and talke , as one who is now living in Christ. By this sweete Meditation , the soule taketh the key where all her evidences lie , and peruses the bills and articles of Covenant agreed and condescended unto , betweene God and man ; there shee seeth the great grant and pardon of her sins , subscribed unto , by God himselfe , and sealed with the blood of Christ. There hee beholdeth his unspeakable mercy to a prisoner condemned to die , without which at the last , in a desperate case he is led and haled unto execution , by the cursed crue of hellish furies . Here she learneth how the holy land is intailed and retaileth by discourse , the descent from Adam , unto Abraham & his son Isaac , and so forward unto all the seede of the faithfull ; by Meditation the soule prieth into the soule , and wit ha reciprocall judgement , examineth her selfe , and every faculty thereof , what she hath , what shee wanteth , where she dwelleth , where she removeth , and where shee shall be . By this shee feeleth the pulses of Gods Spirit beating in her , the suggestions of Sathan , the corruptions of her owne affections , who like a cruell steppe-Dame mingleth poysons and pestilent things to murther the Spirit , to repell every good motion , and to be in the end the lamentable ruine of the whole man. Here she standeth , as it were , with Saul upon the mountaines , beholding the combat betweene David and Goliah , botweene the Spirit , and the uncircumcised raging of the Flesh , the stratagems of Sathan , the bootlesse attempts of the world . Here appeare her owne infirmities , her relapses into sinne , her selfe astoned by the buffets of Sathan , her Fort shrewdly battered by carnall and fleshly lusts , her Colours and prosession darkened and dimmed through the smoke of affliction , her faith hidden because of such massacres and and treasons , her hope banished with her mistrust , her selfe ho vering ready to take flight from the sinceritie of her profession . Here she may discerne , as from the toppe of a Mast an armie comming , whose Captaine is the Spirit garded with all his graces ; the bloody armes of Christ by him displaied , the Trum. pets sound , Sathan vanquished , the world conquered , the flesh subdued , the soule recvived , profession bettered , and each thing restored to his former integritie . The consideration hereof made Isaac goe meditating in the evening , Gen. 24. This caused Hezekiah to mourne like a Dove , and chatter like a Pye in his heart , in deepe silence , Esa. 58. This forced David to meditate in the morning , nay , all the day long , Psal. 63. and 119. 148. ver . as also by night in secret thoughts , Psal. 16. This caused Paul to give Timothy this lesson to meditate , 1 Tim. 4. And God himselfe commanded Ioshua when hee was elected Governor , that hee should meditate upon the Law of Moses both day and night , to the end hee might performe the things written therein , Ioshu 1. And Moses addeth this clause teaching the whole Law from God himselfe These words must remaine in thy heart , thou must meditate upon them , both at home and abroad , when thou goest to bed , and when thou risest in the morning , Deut. 6. This meditation is not a passion of melancholy , nor a fit of fiery love , nor covetous care , nor senselesse dumps , but a serious act of the Spirit in the inwards of the soule , whose object is spirituall , whose affection is a provoked appetite to practise holy things , a kindling in us of the love of God , a zeale towards his truth , a healing our benummed hearts , according to that speech of the Prophet , My heart did waxe hot within me , and fire did kindle in my meditations , Psal. 39. Tho want whereof caused Adam to fall , yea and all the earth into utter desolation , for there is no man considereth deepely in his heart , Ier. 12. If Caine had considered the curse of God , and his heavie hand against that grievous and crying sinne , he would not have slaine his owne brother ; if Pharaoh would have set his heart to ponder of the mighty hand of God , by the plagves already past , hee should have prevented those which followed , and have foreslowed his haste in making pursuite with the destruction of himselfe and his whole Army . If Nadad and Abihu had regarded the fire they put in their Censers , they might have beene safe from the fire of heaven . To conclude , the want of meditation hath beene the cause of so many fearefull events , strange massacres , and tragicall deaths , which have from time to time pursued the drowsie heart , and carelesse minde ; and in these our dayes is the butchery of all the mischiefes which have already chanced unto our Countrimen ; for whilst Gods judgements are masked , and not presented to the view of the minde , by the serious worke of the same , though they are keene and sharpe , it being sheathed , they seeme dull , and of no edge unto us , which causeth us to pricke up the feathers of pride and insolency , and to make no reckoning of the fearefull and finall rekoning , which most assu redly must be made , will wee , nill wee before Gods Tribunall . Hence it commeth to passe that our English Gentlewomen doe brave it with such out-landish manners , as though they could dash God out of countenance , or roist it in heaven as they carve it here , so that thousands are carried to hell out of their sweete perfumed chambers , where they thought to have lived , and are snatched presently from their pleasant and odoriferous Arbours , daintie dishes , and silken company to take up their roome in the dungeon and lake of hell , which burneth perpetually with fire and brimstone . And for the want of this , Gods children goe limping in their knowledge , and carrie the fire of zeale in a flintie heart , which unlesse it be hammered , will not yeeld a sparke to warme and cheere their benummed and frozen affections towards the worship and service of God , and the heartie embracing of his truth . By this Gods Workes of Creation are slipped over , even from the Cedar , to the Hyssope that groweth on the wall . The Sunne , the Moone , the Starres , shine without admiration , the sea and the earth , the foules , fishes , beasts , and man himselfe , are all esteemed as common matters in Nature ; thus God worketh those strange creatures , without that glory performed which is due , and his children receive not that comfort by the secret meditation of Gods creation as they might . Hence it proceedeth that they are often in their dumps , fearing , as though they enjoyed not the light ; whereas if they would meditate and judge aright of their estates , they might finde theey are the Sons of God , & heires of that rich kingdome most apparantly knowne , and established in heaven , and shall suddenly possesse the same , even then most likely , when their flesh thinketh it farthest off ; as the Heire being within a moneth of his age , maketh such a reckoning of his lands , that no carefull distresse can trouble him ; but this consideration being partly through Sathans , and partly through their owne dulnesse and over-stupidnesse , they fare like men in aswound , and as it were bereaved of the very life of the Spirit , staggering under the burthen of affliction , stammering in their godly profession , and cleaving sometimes unto the world ; through this they carry Christs promises like comforts in a boxe , or as the Chirurgion his salves in his bosome . Meditation applieth , Meditation healeth , Medditation instructeth ; if thou lovest wisedome and blessednesse , meditate in the Law of the Lord day and night , and so make use of these meditations to quicken thee up to duty , and to sweeten thy heart in thy way to the heavenly Ierusalem , Farewell . E. C. DIVINE Meditations . THat man hath made a good progressein Religion , that hath a high esteeme of the Ordinances of God ; and though perhappes he find himselfe dead and dull , yet the best things have left such a taste and rellish in his soule , that hee cannot be long without them . This is a signe of a good temper . A Wife when shee marries a Husband , gives up her will to him ; So doth every Christian when hee is married to Christ , hee gives up his will , and all that hee hath to him , and saith Lord , I have nothing but if thou callest for it , thou shalt have it againe . When wee come to Religion , wee loose not our sweetnesse , but translate it ; perhapps before wee fed upon prophane Authors , now wee feede upon holy truths . A Christian never knowes what comfort is in Religion till hee come to bee downe-right , as Austin saith , Lord I have wanted of thy sweetnesse over long , all my former life was nothing but huskes . God takes care of poore weake Christians that are strugling with temptations and corruptions , Christ carries them in his armes . All Christs sheepe are diseased , and therefore hee will have a tender care of them ; Esay 40. 11. Whatsoever is good for Gods Children , they shall have it , for all is theirs to further them to heaven ; therefore if poverty be good they shall have it , if disgrace be good , they shall have it , if crosses be good they shall have them , if misery be good they shall have it , for all is ours to serve for our maine good . Gods Children have these outward things with God himselfe , they are as Conduits to convey his favour to us , and the same love that moved God to give us heaven and happinesse , the same love moves him to give us daily bread . The whole life of a Christian should bee nothing but praises and thankes to God ; we should neither eate , nor drinke , nor sleepe , but eate to God , and sleepe to God , and worke to God , and talke to God , doe all to his glory and praise . Though God deliver not out of trouble , yet hee delivers from the ill in trouble , from despaire in trouble , by supporting the Spirit : Nay he delivers by trouble , for hee sanctifies the trouble to cure the soule , and by lesse troubles hee delivers from greater . What are we but a Modell of Gods favours , what doe wee see , or what doe wee taste , but matter of the mercyes of God , the miseries of others should bee matter of praise to us , the sinnes of others should make us praise God , and say , Lord , it might have beene my case , it might have befallen me . God pitties our weakenesse in all our troubles and afflictions , he will not stay too long , least wee out of weakenesse put our hands to some shifts , hee will not suffer the rodde of the wicked to rest upon the lot of the righteous , Psal. 125. 3. Is it not an unreasonable speech , for a man at midnight , to say it will never be day , and so it is an unreasonable thing , for a man that is in trouble , to say , O Lord , I shall never get out of this , it will alwayes be thus with me . Doe the wicked thinke to shame or feare good men ? No , a Spirit of grace and glory shall rest upon them , they shall not onely have a Spirit of Grace rest upon them , but a Spirit of Glory . So that their countenances shall shine as Stephens did , when hee was stoned , Act. 6. 15. If God hides his face from us , what shall become of our foules : wee are like the poore flower that opens and shuts with the Sunne . If God shines upon the heart of a man , it opens , but if hee withdrawes himselfe , we hang downe our heads , Thou turn ' dst away thy face , and I was troubled , Psal. 30. 7. When wee have given up our selves to God , let us comfort our soules , that God is our God , when riches and treasures , and men , & our lives faile , yet God is ours , we are now Gods Davids , and Gods Pauls , and Gods Abrahams , wee have an everlasting being in him . A speciall cause of too much dejection , is want of resolution in good things , when wee hault in Religion ; for as haulting is a deformed and troublesome gesture : so in Religion , haulting is alwayes joyned with trouble and disquiet . God hath made the poorest man that , is a governour of himselfe , and hath set judgement to rule against passion , and conscience against sinne , therefore Reason should not be a slave to Passion . It is the peculiar wisedome of a Christian to picke Arguments out of his worst condition , to make him thankefull , and if hee be thankefull , hee will be joyfull , and so long as he is joyfull , he cannot be miserable . God hath made himselfe ours , and therefore it is no presumption to challenge him to be our God , when once wee have interest in God , he thinkes nothing too good for us , hee is not satisfied in giving us the blessings of this life , but he gives himselfe unto us . As wee receive all from God , so wee should lay all at his feete , and fay , I will not live in a course of sinne that will not stand with the favour of my God , for hee will not lodge in the heart that hath a purpose to sinne . Gods people have sweete intercourse with God in their callings ; when wee looke for comfort , we shall finde it either in Hearing , Reading , or Praying , &c. or else in our Callings . We glorifie God when we exalt him in our soules above all creatures in the world , when we give him the highest place in our love and in our joy , when all our affections are set upon him , as the chiefest good . This is seene also by opposition , when wee will not offend God for any creature . When wee can aske our affections , Whom have I in heaven but thee ? There is no true zeale to Gods glory , but it is joyned with true love to men ; therefore let men that are violent , injurious , and insolent , never talke of glorifying God , so long as they despise poore men . If wee doe not finde our selves , the people of Gods delight , let us attend upon the meanes of salvation , and waite Gods good time , and stand not disputing , perhappes God hath not a purpose to save mee , but fall to obedience , casting thy selfe into the Armes of Christ , and say if I perish , I will perish here . The love of God in CHRIST is not barren kindnesse , it is a love that reaches from everlasting to everlasting from love in choosing us , unto love in glorifying of us . In all the miseries of the world , one beame of this loving kindnesse of the Lord will scatter all . Our desires are holy , if they be exercised about spirituall things : David desires not to be great , to be rich in the world , or to have power to be revenged upon his enemies , but that hee may dwell in the House of the Lord and enjoy his Ordinances , Psal. 27. 4. Desires shew the frame of the soule more than any thing , as where there is a Spring , it discovers it selfe by vapours that arise : so the breathing of these desires shew , that there is a Spring of Grace in the heart . Desires spring from the will , and the will being as the whole man ; it moves all other powers to doe their dutie , and to see for the accomplishing of that it desires . Those therefore that pretend they have good desires , and yet neglect all meanes , and live scandalously , this is but a sluggish desire . An Hypocrite will not pray alwayes , but a child of God never gives over , because hee sees an excellencie , a necessitie , and a possibilitie of obtaining that hee desires , hee hath a promise for it , The Lord will fulfill the desires of them that feare him , Psal. 145. 19. Prayer doth exercise all the graces of the Spirit , wee cannot pray , but our faith is exercised , our love our patience which makes us set a high price upon that wee seeke after , and to use it well . God takes it unkindly if we weepe too much , and over-grieve for losse of wife , child , or friend , or for any crosse in the things of this life , for it is a signe wee fetch not that comfort from him , which we should and may doe : Nay though our weeping be for our sinnes , we must keepe a moderation in that : wee must with one eye looke upon our sinnes , and with the other eye looke upon Gods mercy in Christ , and therefore if the best griefe must be moderated , what must the other . The religious affections of Gods people are mixed , for they mingle their joy with weeping , and their weeping with joy , whereas a carnall man is all simple , if hee joy hee is mad , if hee be sorrowfull ( unlesse it be restrained ) it sinks him , but grace alwayes tempers the joy and sorrow of a Christian , because hee hath alwayes something to joy in , and something to grieve for . Wee are members of two worlds ; now whilest wee live here , wee must use this world , for how many things doth this poore life of ours neede ; wee are passing away , and in this passage of ours , we must have necessaries , but yet we must use the world as if wee used it not , for there is a danger , least our affections cleave to the things of this life . It is a poorenesse of spirit in a Christian to be over-joyfull , or over-grieved for things worse than our selves , if a man hath any Grace , all the world is inferiour to him , and therefore what a poorenesse of spirit is it to be over-joyfull , or overmuch grieved , when all things are fading & vanish away : Let us therefore beare continually in our mindes , that all things here below are subordinate . A sincere heart that is burdened with sinne , desires not heaven so much , as the place where he shall be free from sinne , and to have the Image of God and Christ perfected in his soule , and therefore a sincere spirit comes to heare the Word , not so much because an eloquent man preacheth , as to heare divine truths , because the evidence of Spirit goes with it , to worke those graces . You cannot still a child with any thing but the Breast , so you cannot still the desires of a Christian , but with divine Truths , as Esay 26. 8. The desires of our soules is to thy name and to the remembrance of thee . There is a thousand things that may hinder good successe in our affaires , What man can apply all things to a fit issue , and remove all things that may hinder ? Who can observe Persons , Times , Places , Advantages , and Disadvantages , and when wee see these things there is naturally a passion , that it robbes us of our knowledge ; as when a man sees any danger , there is such a feare or anger , that hee is in a mist. So that unlesse God give a particular successe , there is none . As it is in the frame of a mans body , it stands upon many joynts , if any of these be out of frame it hinders all the rest . If we will hold out , because the errour is in want of deepe apprehension of the miseries wee are in by nature , let us labour therefore to have our hearts broken more and more . Vpon this fault it was that the stony ground spoken of in the Gospell wants rooting : therefore it is Christian pollicie to suffer our soules to be humbled , as deepe as possible may be , that there may be mould enough , otherwise there may be a great joy in divine Truths , and they may be comfortable , but all will be sucked up like dew when persecution comes , if it be not rooted . What is the reason that Gods children sinke not to hell when troubles are upon them , because they have an inward presence strengthening them , for the holy Ghost helpes our infirmities , not onely to pray , but to beare crosses , sweetening them with some glympes of his gracious countenance ; for what supports our faith in prayer , but inward strength from God. In prosperitie , or after some deliverance its the fittest time for praise , because then our spirits are raised up and cheared in the evidence of Gods favour , for the greater the crosse is from which wee have beene delivered , the more will the spirit be enlarged to praise God. When ever we receive any good to our soules , or to our bodies , who ever is the instrument let us looke to the principall , as in the gifts wee receive , wee looke not to the Bringer but to the Sender . Take heede of Satans policie , that God hath forgotten mee , because I am in extremitie ; nay rather God will then shew mercie , for now is the speciall time of mercy ; therefore beat backe Satan with his owne weapons . Whatsoever God takes away from his children , he either supplies it with a great earthly favour , or else with strength to beare it , God gives charge to others to take a care of the fatherlesse and widdow , and will he neglect them himselfe . That is spirituall knowledge , which alters the taste and relish of the soule , for wee must know there is a bitter Antithesis in our nature , against all saving Truthes , there is a contrarietie betweene our nature , and that Doctrine , which teacheth us , that wee must deny our selves , and be saved by another . Therefore the soule must first be brought to relish , before it can digest ; there must be first an holy Harmony betweene our nature and truth . If we will walke aright in Gods wayes let us have heaven daily in our Eye , and the day of judgement , and times to come , and this will sterne the course of our lives , and breed love in the use of the meanes , and patience to undergoe all conditions ; let us have our eye with Moses upon him that is invisible . A man may know , that hee loves the world , if he be more carefull to get than to use : for we are but Stewards , and wee should consider , I must be as carefull in distributing , as in getting , for when wee are all in getting , and nothing in distributing ; this man is a worldling , though hee be moderate in getting without wronging any man , yet the world hath gotten his heart , because hee makes not that use of it he should . It is a sottish conceit to thinke that wee can fit our selves for Grace , as if a child in the wombe could forward its naturall birth : If God hath made us men , let us not make our selves Gods. As naturall life preserves it selfe by repelling that ( which is contrary to it ; So where the life of Grace is , there is a principle of skill , of power , and strength to repell that which is contrary . It is the nature of the soule , that when it sees a succession of better things , it makes the world seeme cheape , when it sees another condition , not liable to change , then it hath a sanctified judgement to esteeme of things as they are , and so it overcomes the world . In the Covenant of Grace , God intends the glory of his Grace above all . Now faith is fit for it , because it hath an uniting Vertue to knit us to the Mediator , and to lay hold of a thing out of it selfe ; it empties the soule of all conceit of worth or strength , or excellencie in the creature , and so it gives all the glory to God and Christ. What wee are afraid to speake before men , and to doe for feare of danger , let us be afraid to thinke before God , therefore wee should stifle all ill conceits in the very conception , in their very rising ; let them be used as Rebells and Traytors , smoothered at the first . The heart of man , till he be a Beleever , is in a wavering condition , its never at quiet , and therefore it s the happinesse of the creature to be satisfied , and to have rest , for perplexitie makes a man miserable ; if a man have but a little scruple in his conscience , hee is like a shippe in the sea , tossed with contrary windes and cannot come to the Haven . The righteousnesse of Workes leaves the soule in perplexitie , that righteousnesse which comes by any other meanes than by Christ , leaves the soule unsetled , because the Law of God promiseth life onely upon absolute and personall performance . Now the heart of man tells him , that this he hath not done , and such duties he hath omitted , and this breeds perplexitie , because the heart hath not whereon to stay it selfe . Glory followes afflictions , not as the day followes the night , but as the Spring followes Winter , for the Winter prepares the earth for the Spring , so doth afflictions sanctified prepare the soule for glory . This life is not a life for the body but for the soule ; and therefore the soule should speake to the body , and say , stay body , for if thou movest mee to fulfill thy desires now , thou wilt lose mee and thy selfe hereafter . But if the body be given up to Christ , then the soule will speake a good word for it in heaven , as if it should say , Lord , there is a body of mine in the earth , that did fast for me , and pray with me : it will speake for it as Pharaohs Butler to the King for Ioseph . Afflictions makes a divorce and separation betweene the soule and sinne ; it is not a small thing that will worke sinne out of the soule , it must be the Spirit of burning , the fire of afflictions sanctified ; heaven is for holinesse , and all that 's contrary to holinesse , afflictions workes out , and so frames the soule to a further communion with God. When the soule admires spirituall things , it s then a holy frame , and so long it will not stoope to any base comfort . Wee should therefore labour to keepe our soules in an estate of holy admiration . All those whom Christ saves by vertue of his merit and paiment , to those hee discovers their wretched condition , and instead thereof a better to be attained ; hee shewes by whom wee are redeemed , and from what , and unto what condition : the Spirit informing us throughly , that God enters into covenant with us . Spirituall duties are as opposite t●● flesh and blood , as Fire to Water ; but as anointing makes the members nimble and strong , and chearefull ; so where the Spirit of God is in any man , it makes him nimble and strong , and chearefull to good duties , but when wee are drawne to them as a Beare to the stake , for feare , or an inbred naturall custome , this is not from the Spirit , for where the Spirit is , there duties are performed without force , feare , or hopes . A child needes no extrinsecall motion to make him please his father , because its inbred and naturall to him . As the weights of a Clocke makes all the wheelesto goe , so artificiall Christians are moved with things without them , for they want this inward principle to make them doe good things freely ; but where the Spirit of God is , it workes a kind of naturall freedome . As the woman in the Law , when she was forced by any man , if shee cried out shee was blamelesse , so if wee unfainedly crie unto Christ , and complaine of our corruptions , that they are too strong for us ; this will witnesse to our hearts that wee are not Hypocrites . Good duties come from unsound Christians as fire out of the flint ; but they floow from a childe of God , as water out of a Spring , yet because there is flesh in them as well as spirit , therefore every dutie must be gotten out of the fire . And yet there is a libertie , because there is a principle in them that resists the flesh . Gods children are hindred in good duties by an inevitable weakenesse in nature , as after labour with drowsinesse , therefore the Spirit may be willing when the flesh is weake . If wee strive therefore against this deadnesse and dulnesse , Christ is ready to make excuse for us , if the heart be right , as hee did for his Disciples . A child of God is the greatest Freeman , and the best Servant , even as Christ was the best Servant , yet none so free , and the greater portion that any man hath of his Spirit , the freer disposition hee hath to serve every one in love . Sight is the most noblest sence , its quicke , it can see from earth to heaven in a moment , its large , it can see the Hemispheare of the heavens with one view , its sure and certaine , for in hearing wee may be deceived ; and lastly , it s the most affecting Sence : Even so is Faith the quickest , the largest , the most certaine , and most affecting : it s like an Eagle in the cloudes ; at one view it sees Christ in heaven , and lookes downe into the world , it sees backward and forwards , it sees things past , present , and to come ; and therefore it is , that Faith is expressed by beholding . A Vaile or Covering had two uses amongst the Iewes , one was Subjection , and therefore the women were vailed ; another was Obscuritie , and therefore was the Vaile on Moses face . Both these are now taken away in Christ ; for wee serve God as sons , and as a Spouse her husband ; we are still in subjection , but not servile , and now also with open face , we behold the glory of the Lord , wee behold the things themselves , they are now cleerely laid open , the Vaile is taken away . Our happinesse consists in our subordination and conformitie to Christ , and therefore let us labour to carry our selves , as hee did to his Father , to his friends , to his enemies . In the dayes of his flesh hee prayed whole nights to his Father . How holy and heavenly minded was he , that tooke occasion from Vines , and Stones , and Sheepe , to be heavenly minded ; and when he rose from the dead , his talke was onely of things concerning the Kingdome of God : for his carriage to his friends , Hee would not quench the smoaking flaxe , nor breake the bruised reede ; hee did not cast Peter in the teeth with his Deniall ; Hee was of a winning and gaining disposition to all : for his carriage to his enemies , Hee did not call for fire from heaven to destroy them , but shed many teares for them that shed his blood , O Ierusalem , &c. and upon the Crosse , Father forgive them , for they know not what they doe : So that if wee will be minded like unto Christ , consider how hee carried himselfe to his Father , to his Friends , to his Enemies , yea to the devill himselfe , when hee comes to us in wife , children , friends , &c. we must doe as Christ did , bid avoid Satan , and when wee have to deale with those that have the spirit of the devill in them , wee must not render reproach for reproach , but answer them , It is Written . When wee finde any grace wrought in us , wee should have a holy esteeme of our selves , as when wee are tempted to sinne : What ? I that am an heire of Heaven , a King , a Conqueror , the Sonne of God , a Freeman , shall I staine my selfe , God hath put a Crowne upon my soule , and shall I cast my Crowne into the dirt ? No , I will be more honorable ; these are no proud thoughts , but the befitting our estate . Those that are besotted with the false lustre of the world , doe want spirituall light , Christ himselfe when Hee was here upon the earth , Hee lived a concealed life , onely at certaine times some beames broke out . So let it comfort us that our glory is hid in Christ , now it is clouded with the malice of wicked men , and with our owne infirmities : but let us comfort our selves with this , that we are glorious in the eyes of God and his Angells . As men after a fit of sicknesse grow much ; so Gods children grow , especially after their falls , sometimes in humility , sometimes in patience ; as wee may observe in Plants and Herbes , they grow at the roote in Winter , in the leafe in Summer , and in the seede in Autumne : so Christians appeare , sometimes humble , sometimes spirituall and joyfull , and sometimes they grow in spirituall courage . That which wee drew from the first Adam , was the displeasing of God , but we draw from the second Adam the favour of God , from the first Adam wee drew corruption , from the second Adam we drew Grace ; from the first Adam wee drew misery and death , and all the miseries that follow death ; wee draw from the second Adam , life and happinesse ; whatsoever wee had from the first Adam , wee have it repaired more abundantly in the second . Grace makes us glorious , because it puts glory upon the soule ; it carries the soule above all earthly things ; it tramples the world under her feete , it prevailes against corruptions that foyle ordinary men . A man is not more above beasts , than a Christian that hath grace is above other men . It is an evidence that wee are gracious men , if wee can looke upon the lives of others that are better than we ; and love and esteeme them glorious . A man may see Grace in others with a malignant eye , for naturall men are so vaine-glorious , that when they see the lives of other men outshine theirs , instead of imitation , they darken , what grace they will not imitate , they will defame : therefore those that can see grace in others , & honour it in them , it is a signe they have grace themselves . Men can indure good in Books , and to heare good of men that are dead , but they cannot indure good in the lives of others to be in their eyes , especially , when they come to compare themselves with them , they love not to be out-sh ined . As the Sunne goes his course , though we cannot see it goe ; and as plants and herbes grow , though we cannot perceive them : even so it followes not that a Christian growes not because hee cannot see himselfe grow ; but if they decay in their first love , or in some other grace , it is that some other grace may grow and increase , as their humilitie , their broken heartednesse , sometimes they grow not in extention , that they may grow at the roote , upon a checke grace breakes out more ; as wee say after a hard Winter , usually there followes a glorious Spring . Gods children never hate corruption more , than when they have bin overcome by corruption : the best men living have some corruptions which they see not till they breake out by temptations . Now when corruptiōs are made knowne to us , it stirres up our hatred , and hatred stirs up endeavour , and endeavour revenge , so that Gods children should not be discouraged for their falls . When the truth of grace is wrought in a Christian , his desires goe beyond his strength , and his prayers are answerable to his desires . Whereupon it is that young Christians often times call their estate in question ; because they cannot bring heaven upon earth , because they cannot be perfect , but God will have us depend upon him for increase of Grace , in a daily expectation . Christ is our Patterne , whom wee must strive to imitate , its necessary that our Patterne should be exact , that so wee might see our imperfections , and be humbled for them , and live by faith in our sanctification . Consider Christ upon the Crosse , as a publique person , that when he was crucified , and when hee died , hee died for my sins : and this knowledge of Christ will be a crucifying knowledge , this will stirre up my heart ●o use my corruptions , as my sinnes used Christ , as hee hated my sinne , so it will worke the same disposition in mee , to hate this body of death , and to use it as it used Christ , answerably ; as we see this clearely , it will transforme us . With our Contemplation , let us joyne this kind of reasoning ; God so hated pride , that hee became humble to the death of the Crosse to redeeme mee from it , and shall I be proud ? and when wee are stirred up to revenge , consider that Christ prayed for his enemies ; when we are tempted to disobedience , thinke God in my nature was obedient to the death , and shall I stand upon termes : and when wee grow hard hearted , consider Christ became man , that he might shew bowels of his mercy : let us reason thus when we are tempted to any sinne , and it will be a meanes to transforme us from our owne cursed likenesse into the likenesse of Christ. When wee see God blasphemed , or the like , let us ▪ thinke how would Christ stand affected , if he were here ; when hee was here upon earth , how zealous was hee against prophanenesse , and shall I be so cold ? when hee saw the multitude wander as sheepe without a Shepheard , his bowells yearned ; and shall wee see so many poore soules live in darkenesse , and our bowells not yearne . Wee must looke upon Christ , not onely for healing , but as a perfect patterne to imitate , for wherefore else did hee live so long upon the earth , but to shew us an example . And let us know that wee shall be countable for those good examples which we have from others ; there is not an example of an humble , holy and industrious life , but shall be laid to our charge , for God doth purposely let them shine in our eyes , that we might take example by them . As the spirits in the arteries quickens the blood in the veines , so the Spirit of God goes along with the Word , and makes it worke . Saint Paul speakes to Lydia , but the Spirit speakes to her heart . As it was with Christ himselfe , so it is with his members ; Hee was conceived by the Spirit , anointed by the Spirit , sealed by the Spirit ; hee was led into the Wildernesse by the Spirit , he offered up himselfe by the Spirit , and by the Spirit hee was raised from the dead : even so the members of Christ doe answer unto Christ himselfe , all is by the Spirit , we are conceived by the Spirit ; the same Spirit that sanctified him sanctifies us : but first wee receive the Spirit by way of Vnion , and then Vnction followes after , when we are knit to Christ by the Spirit , then it workes the same in us , as it did in him . When a proud wit , and supernaturall truths meete together , such a man will have some thing of his owne ; therefore in reading and studying of heavenly Truths , especially the Gospell , wee must come to God for his Spirit , and not venture upon conceits of our owne parts , for God will curse such proud attempts . Many men thinke that the knowledge of divine Truths , will make them divine , whereas it is the holy Ghost onely that gives a taste and rellish , for without the Spirit their hearts will rise , when the Word comes to them in particular , and tells them you must denie your selfe , and venture your life for his truth . When men understand the Scriptures , and yet are proud and malicious ; wee must not take scandall at it , for their hearts were never subdued , they understand supernaturall things by humane reason , and not by divine light . Those that measure lands , are very exact in every thing , but the poore man whose it is , knowes the use of the ground better and delights in it more , because it is his owne ; so it is with those Ministers ; that can exactly speake of heavenly truths , yet have no share in them ; but the poore soule that heares them rejoyceth , and saith , these things are mine . This life is a life of Faith , for God will trie the truth of our faith , that the world may see that God hath such servants as will depend upon his bare Word ; it were nothing to be a Christian , if wee should see all here ; but God will have his children to live by Faith , and take the promises upon his Word . The nature of Hope is to expect that which Faith beleeves ; what could the joyes of heaven availe us if it were not for our Hope , it is the Anchor of the soule , which being cast in heaven it stills the soule in all troubles , combustions and confusions that we daily meete withall . It is too much curiositie to search into particulars , as what shall be the glory of the soule , and what shall be the glory of the body ; rather study to make a gracious use of them , and in humility say , Lord , what is sinfull man , that thou should'st so advance him : The consideration of this , should make us abase our selves , and in humilitie give thankes afore hand , as Peter did , 1 Pet. 1. 1. when hee thought of an inheritance immortall and undefiled , and that fadeth not , hee gives thankes , Blessed be God the Father of our Lord Iesus Christ , which according to his abundant mercy , hath begotten us , &c. When wee see men looke bigge and swell with the things of this life , let us in a holy kinde of st ate thinke of our happinesse in heaven , and carry our selves accordingly . If wee see any thing in this world , le ts say to our soules , this is not that I looke for , or when wee heare of any thing that is good , let us say I can heare this , & therefore this is not that I looke for , or when wee understand any thing here below , this is not the thing I looke for ; but for things that cye hath not seene , nor eare heard , nor that ever entred into the heart of man. There are foure things observeable in the nature oflove ; first , an estimation of the Partie beloved , secondly ; a Desire to be joyned to him ; thirdly , a Setled contentment ; fourthly , a desire to please the Partie in all things : So there is first in every Christian an high estimation of God and of Christ ; he makes choice of him above all things , and speakes largely in his commendations : secondly , hee desires to be united to him , and where this desire is , there is an entercourse , hee will open his minde to him by Prayer , and goe to him in all his consultations for his counsell : thirdly , hee places contentment in him alone , because in his worst conditions hee is at peace and quiet if hee may have his countenance shine upon him : fourthly , hee seekes to please him , because hee labours to be in such a condition , that God may delight in him , his love stirres up his soule to remove all things distastfull ; it seekes out , as David did , Is there never a one left of the house of Saul , to whom I may doe good for Ionathans sake . Infirmities in Gods children , preserves their grace : therefore it is that in Gods Scripture where God honours the Saints ; their weakenesses are made knowne : Iacob wrestled with God and prevailed , but hee halted ; and Peter , Vpon this Rocke will I build my Church ; yet get thee behind me Satan . Paul was exalted above measure with Revelations ; but hee had the messenger of Satan to buffet him . It is the poysonfull nature of man to quench a great deale of good for a little ill , but Christ cherishes a little grace , though there be a great deale of corruption , which yet is as offensive to him as smoake , therefore wee should labour to gaine all wee can by love and meekenesse . Christians find their corruptions more offensive to them , than when they were in the state of nature ; and therefore it is that they thinke their estate is not good ; but then corruption boyles more because it is restrained . The more will , the more sinne , when wee venture upon sinfull courses , upon deliberation , it exceeding ly wasts our comfort : when wee fall into sinne against conscience , and abuse our Christian liberty ; God fetches us againe by some severe affliction ; there shall be a cloud betweene Gods face and us ; and hee will suspend his comforts for a long time ; therefore let no man venture upon sinne , for God will take a course with him that shall be little to his ease . The reason why meane Christians have more loving soules , than men of greater parts , is because great men have corruptions answerable to their parts ; great gifts , great doubts ; they are intangled with arguments , and study to informe their braines , when others are heated with affection . A poore Christian cares not for cold disputes , in stead of that hee loves , and that 's the reason why a poore soule goes to heaven with more joy , whilest others are intangled . Many men are troubled with cold affections , and then they thinke to worke love out of their owne hearts ; which are like a barren Wildernesse , but wee must begge of God the Spirit of Love ; wee must not bring love to God , but fetch love from him . When wee love things baser than our selves , it s like a sweete streame that runnes into a sinke : as our love therefore is the best thing wee have , and none deserves it more than God , so let him have our love , yea the strength of our love , that we may love him with all our soules , and with all our mind , and with all our strength . As the Sunne , when it hath gotten to any height , it scatters the clouds : so a Christian is then in his excellencie , when hee can scatter doubts and feares , when in distresse hee can doe as David did , comfort himselfe in the Lord his God. Many men would be in Canaan as soone as they are out of Egypt , they would be at the highest pitch presently ; but God will leade us through the wildernesse of temptations and afflictions , till we come to heaven ; and it is a part of our Christian meekenesse to submit to God , and not to murmure , because wee are not as we would be ; but let us rather magnifie the mercies of God that workes in us any love of good things , and that hee vouch safes us any beginnings . As noble mens children have Tutors to guide them , so Gods Children have the Spirit telling them , this you should doe , and that you should not doe : the Spirit not onely changeth , but leades forward unto holinesse : wicked men have the Spirit knocking , and faine would enter , but they will not heare ; but Gods children have the Spirit dwelling in them . A Christian is now in his Nonage , and therefore not fit to have all that hee hath a title to , but yet so much is allotted to him , as will conduct him , and give him passage to heaven : If therefore hee be in want , hee hath contentment , and in suffering hee hath patience , &c. All things are his , as well what he wants , as what he hath . The Word of God is then in our hearts when it rules in the soule , when it rules our thoughts , affections , and conversations , so that wee dare not doe any thing contrary but wee shall be checked ; who shall get out that which Gods finger hath written in our hearts ; no Fire nor Faggot , no temptation whatsoever . Wee shall never be satisfied to our comfort , that the Scripture i● the Word of God , unlesse we know it from it selfe by its owne light , and it shewes it selfe abundantly to a Beleever in casting downe the soule , and altering the minde and conversation ; when the Word is onely in the braine , if there come a temptation stronger than our faith , then we despaire : the Word is farre off from those that can onely discourse and talke of it , when they see it onely as a naturall truth , when they looke upon holy things , not in a divine , but in a humane manner . When the Word dwels as a familiar in the heart to direct counsell and comfort , then its a signe it is there ; the devill knowes good and hates it , therfore knowledge alone is nothing but when the promise doth alter the temper of the heart it selfe , then it is ingrafted . God excepts against none , if wee doe not except our selves : therefore thou , and thou , whosoever thou art , if thou beest a man or a woman , and wilt come and take Christ upon his owne termes , for thy Lord and Husband , for better for worse , with persecutions , afflictions , crosses , &c. Take Christ thus , and take him for ever , and then thou shalt be saved . When wee beleeve divine truths by the Spirit , they worke upon the heart and draw the affections after them , therefore if wee spiritually beleeve the story of the Gospell , wee shall have our soules carried to love and imbrance it with joy and comfort . Wee may be brought very low , but we shall not be confounded , yet wee shall be brought as neare confusion as may be , to shew us the vanity of the creature ; in the judgement of the world wee may be confounded , but a hand of mercy shall fetch us up againe , let the depth of misery and disconsolation be what it will be , we shall not be ashamed . The reason why Gods children doe oftentimes with great perplexitie doubt of their salvation , is because they have a principle of nature in them , as well as of grace , corruption will breed doubtings , as rotten wood breedes Wormes ; and as Vermine comes out of putrefaction , so doubtings and feares come from the remainder of corruption For want of watchfulnesse , God oftentimes gives us up to such a perplexed estate , that wee shall not know that we are in Grace , and though wee may have a principle of Grace in us , yet wee shall not see it , but may goe out of the world in darkenesse . Wee ought not at any time to deny the Truth , nor yet at all times to confesse it , for good actions and graces are like Princes that come forth attended with Circumstances , and if Circumstances in Confession be wanting , the action is marred . It s true of actions as of words : A word spoken in season ; is like Apples of gold , with pictures of silver , therefore direction must be our guide , for speech is then onely good , when it is better than silence . It is not lawfull for any weake one to be present at the Masse ; Dinah ventured abroad and came crackt home ; its just with God , that those that dally with these things should be caught , as many idle Travellers are , its pittie but those should perish in danger , that love danger . Hee that will not now denie himselfe in a lust , in a lawlesse desire , will not deny himselfe in matter of life in time of triall . Hee that hath not learned the mortification of the flesh in time of peace , will hardly be brought to it in time of trouble . Wee must not onely stand for the truth , but we must stand for it in a holy manner , and not swagger for it , as proud persons doe , we must observe that in the first of Peter 2. 15. to doe it in meekenesse and feare ; wee must not bring passion to Gods cause , nor must our lives give our tongues the lie . There is such a distance betweene corrupt nature and grace , that wee must have a great deale of preparation ; and though there be nothing in preparation , to bring the soule to have Grace , yet it brings the soule to a nearer distance , than those that are wilde persons . Nature cannot worke above its owne powers , as vapours cannot ascend higher than the Sunne drawes them , our hearts are naturally shut , and God doth open them by his Spirit in the use of the meanes : The children of Israel in the Wildernesse saw wonders upon wonders , and yet when they came to be proved , they could not beleeve . Its Gods free love that hath cast us into these happy times of the Gospell ; and it s his further love , that makes choise of some and refuses others . This should therefore teach us sound humility , cōfidering that God must open , ro else we are eternally shut . Seeing Grace is not of our owne getting , therefore this should teach us patience towards those that are under us , waiting , if God at any time will give them repentance ; though God worke not the first time , nor the second time , yet wee must waite , as the man that lay at the poole of Bethesda for the moving of the water . Hee that attends to the Word of God , doth not onely know the words ( which are but the shell ) but he knowes the things , he hath spirituall light , to know what Faith and Repentance is ; there is at that time a spirituall Eccho in the soule , as Psal. 27. 8. When thou saidst , seeke yee my face , my heart answered , thy face Lord will I seeke : and therefore must men judge of their profiting by the Word , not by their carrying of it in their memories , but by how much they are made able by it to beare a crosse ; and how they are made able to resist temptation , &c. There should not be intimate familiaritie , but where we judge men faithfull , and those whom upon good grounds we judge faithfull , we must be gentle towards them , and easie to be intreated ; and wee wrong them if wee show our selves strange unto them . True faith workes love , and then it workes by love when it hath wrought that holy affection , it works by it ; as when the Plant is ingrafted and takes , it growes presently , and shewes the growth in the fruits . The Word of God is ancienter than the Scripture ; for the first word of the Scripture was the Promise , The seede of the Woman should breake the head of the Serpent . The Scripture is but that Modus , that manner of conveying the Word of God ; this Scripture is the Rule whereby wee must walke , and the Iudge also of all controversies of Religion , and in spite of the Church of Rome , it will judge them . S. Augustine hath an excellent Discourse , When there is contention betwixt brethren , witnesses are brought , but in the end , the Words , the Will of the dead man is brought forth , and these Words determine : Now shall the words of a dead man be of force , and shall not the Word of Christ determine , therefore looke to the Scripture . All Idolaters shall be ashamed that worship Images , that trust to broken Cesternes . Let those be ashamed that trust to their wits and policies ; all those shall be ashamed that beare themselves bigge upon any earthly thing , for these crutches will be taken away , and then they fall ; these false reports shall make them all ashamed . The way to bring faith into the heart , is , first , there must be a judicious convincing knowledge of the vanitie of all things within us and without us , that seemes to yeeld any support to the soule , and then the soule is carried to lay hold . on Christ ; as David saith , I have seene an end of all perfection . Secondly , the soule must be convinced of an excellencie in Religion above all things in the world , or else it will not rest , for the heart of man would chuse the best , and when it is perswaded , that the gaine in Religion is above the world , then it yeelds . And thirdly , a consideration of the firmenesse of the ground , whereupon the Promise is built , put God to it therefore , either to make his Promise good , or to disappoint us , and he will be sure to make it good in our forgivenesse of sinne , proceeding in Grace , and strength , against temptations in time of trouble . Man is naturally of a short spirit , so that if hee have not what hee would , and when he would , hee gives up , and shakes off all : there is not a greater difference betweene a child of God , and one that wants faith , then to be hastie ; such men though they may be civill ; yet they are of this minde ; they will labour to be sure of some thing here ; they must have present pleasures , and present profits , if God will save them in that way , so , if not , they will put it to a venture . There be many things to hinder this Grace of waiting , there is a great deale oftedious time , and many crosses wee meete with , as the scorne and reproach of this world , and many other trialls , God seemes also to doe nothing lesse than to performe his promise ; but le ts comfort our selves with this , that hee waites to doe them good that waite on him . Wee should labour to agree mutually in love , for that wherein any Christian differs from another , it is but in petty things , grace knowes no differēce ; the Wormes know no difference , the day of judgement knowes no difference . In the worst things wee are all alike base ; and in the best things wee are all alike happy , onely in this world ; God will have distinctions for order sake , but else there is no difference . Christians are like to many men of great meanes , that know not how to make use of them ; we live not like our selves ; bring large Faith , and wee shall have large Grace and comfort : wee are scanted in our owne bowells , therefore labour to have a large Faith answerable to our large● Riches : And though Christians be low enough in outward things , and often times poorer than other men , yet they are rich , for Christ is rich unto them , in their crosses , and abasements ; that which they want in this world , shall be made up in grace and glory hereafter . Wee ought daily to imitate Christ in our places , to be good to all , as the Apostle saith , be abundant alwayes in the workes of the Lord ; le ts labour to have large hearts , that we may doe it seasonably and abundantly and unweariably ; the love of Christ will breede in us the same impression that was in him . None come to God without Christ , none come to Christ without Faith , none come to Faith without the meanes , none enjoy the meanes , but where God hath sent it ; therefore where there was no meanes of salvation before the comming of Christ , there was no visible intendment of God ordinarily to save them . Preventing mercy is the greatest , how many favours doth God prevent us with ? Wee never asked for our being , nor for that tender love which our Parents bore towards us in our tender yeares ; we never asked for our Baptisme and ingrafting into Christ : What a motive therefore is that to stirre us up , that when we come to yeares , wee may pleade with the Lord , and say , Thou hadst a care of mee before I had a being , and therefore much more wilt thou now have a care of mee ( whom thou hast reconciled unto thy selfe ) and remember me in mercie for time to come . If Gods mercy might be overcome with our sinnes , wee should overcome it every day ; it must be a rich mercy that must satisfie ; and therefore the Apostle never speakes of it without the extensions of love , the height and depth , wee want words , we want thoughts to conceive of it : wee should therefore labour to frame our soules to have rich and large conceits and apprehensions of so large mercie . God is rich in mercy , not onely to our soules , but in providing all wee stand in neede of , Hee keepes us from ill , and so hee is called a Buckler ; He gives us all good things , and so he is called a Sunne , Hee keepes us in good estate , and advanceth us higher , so farre as our nature shall be capable . The Sunne shines on the Moone and Starres , and they shine upon the earth ; so doth God shine in goodnesse upon us , that we might shine in our extentions of goodnesse unto others , especially unto them of the houshold of Faith. Wee are stiled in Scripture to be good and righteous , because our understandings , our wills and affections are our owne ; but so farre as they are holy , they are the holy Ghosts : we are the principle in our actions , as they are actions ; but the holy Ghost is principle of the holinesse of the action ; the gracious governement of the new creature is from the Spirit , if the holy Ghost take away his Governement , and doe not guide and assist us in every holy action , wee are at a stand , and can goe no further . Every man naturally is a God unto himselfe , not onely in reflecting all upon himselfe , but in setting upon divine things in his owne strength , as if hee were principall in his owne actions , comming to them in the strength of his owne wit , and in the strength of his owne reason , this seed is in all men by nature , untill God have turned a man out of himselfe , by the power of the holy Ghost . Those that care not for the Word , they are strangers from the Spirit , and those that care not for the Spirit , never make right use of the word ; the word is nothing without the Spirit , it is animated and quickned by the Spirit ; the Spirit and the Word are like the veines and arteries in the body , that give quickning and life to the whole body , and therefore where the Word is most revealed there is most Spirit , but where Christ is not opened in the Gospell , there the Spirit is not at all visible . When Christ comes into the soule by the Spirit , then hee carrie● himselfe fami●iarly , discovering the secrets of God the Father , and shewing what love there is in God towards us , it teacheth us how to carry our selves in all neglects , and when we are at a losse , it opens a way for us , it resolves our doubts , it comforts us in our discouragements , and makes us goe boldly to God in all our wants . As wee may know who dwells in a house , by observing who goes in , and them that come out , so we may know that the Spirit dwells in us , by observing what sanctified speeches hee sends forth , and what delight hee hath wrought in us to things that are speciall , and what price wee set upon them , whereas a carnall man pulls downe the price of spirituall things , because his soule cleaves to some thing that hee joyes in more ; and this is the cause why hee slights the directions and comforts of the Word ; but those in whom the Spirit dwells , they will consult with it , and not regard what flesh and blood saith , but will follow the directions of the Word and Spirit . A Christian will not doe common things , but first hee sanctifies them , and dedicates himselfe , his person , and his actions to God , and so sees God in all things ; whereas a carnall man sees reason onely in all that hee doth , but a Christian sees God in crosses to humble him , and every thing hee makes spirituall ; yet because there is a double principle in him , there will be some stirring of the flesh in his actions , and sometimes the worser part will appeare most , but here is the excellencie of a Christians estate , that the Spirit will worke it out at the last ; it will never let his heart and conscience alone till it be wrought out by little and little . The Spirit of God may be knowne to be in weake Christians , as the soule is knowne to be in the body by the pulses ; even so the Spirit discovers it selfe in them by pulses , by groaning , sighing , complaining , that it is so with them , and that they are no better ; so that they are out of love with themselves , this is a good signe that the Spirit is there in some measure . Where the Spirit dwells largely in any man , there is boldnesse in Gods cause , a contempt of the world , Hee can doe all things through Christ that strengthens him , his minde is content and setled ; he can beare with the infirmities of others , and not be offended ( for it is the weake in the Spirit that are offended ) he is ready in his desires to say , Come Lord Iesus come quickly , but where corruption beares sway , there is , O stay a little that I may recover my strength , that is , stay awhile that I may repent : For the soule is not fit to appeare before God , but where the Spirit dwells in Grace and comfort . When wee are young , carnall delights lead us , and when wee are old covetousnesse drownes us ; so that if our knowledge be not spirituall , wee shall never hold out : & the reason why at the houre of death so many despaire , is because they had knowledge without the Spirit . God gives comforts in the exercise and practise of Grace ; wee must not therefore snatch comforts before we be fit for them , when wee performe precepts , then God performes comforts . If wee will make it good indeed that wee love God , wee must keepe his Commandements , wee must not keepe one but all ; it must be universall obedience fetched from , the heart roote , and that out of love . It is a true rule in Divinitie , that God never takes away any blessing from his people , but he gives them a better , when Eliah was taken from Elisha into heaven , God doubled his Spirit upon Elisha ; if God take away wife or children , hee gives better things for them ; the Disciples parted with Christ bodily presence , but hee sent them the Holy Ghost . God will be knowne of us in those things wherein it is our comfort to know him : In all our devotions , the whole counsells of heaven comforts us joyntly ; the second Person prayes to the Father , and he sends the third ; and as they have severall titles , so they all agree in their love and care to comfort . In trouble we are prone to forget all that we have heard and read , that makes for our comfort . Now what is the reason that a man comes to thinke of that , which otherwise hee should never have called to minde ; the holy Ghost brings it to his remembrance , he is a Comforter bringing to minde usefull things at such times when we have most need of the. Those that care not for the Word of God , reject their comfort ; all comfort must be drawne out of the Scriptures , which are the breasts of consolation : many are bred up by education that they know the truth , and are able to discourse of it ; but they want the Spirit of Truth , & that is the reason why all their knowledge vanisheth away in time of triall and temptation . No man is a true Divine but the child of God , hee onely knowes holy things by a holy light and life ; other men , though they speake of these things , yet they know them not . Take the mysticallest points in religion , as Iustification , Adoption , peace of Conscience , Ioy in the holy Ghost , the sweet benefit of Communion of Saints , the excellent estate of a Christian in extremity , to know what is to be done upon all occasions ; inward sight , and sorrow for sinne , they know not what those things meane ; for howsoever they may discourse of them , yet the things themselves are Mysteries , Repentance is a Mystery , Ioy in the holy Ghost is a Mystery ; no naturall man , though hee be never so great a Scholler , knowes these things experimentally , but he knowes them as Physitians know Physicke by their Bookes ; but not as a sicke man by experience . It is a great scandall to Religion , that men of great learning and parts are wicked men ; hereupon the world comes to thinke that Religion is nothing but an emptie name : so that without this inward anointing , they never see spirituall things experimentally , but though they know these things in the braine , yet secretly intheir hearts they make a scorn e of conversion , & mortification ; and though for his calling hee may speake of these things excellently ; and with admiration , yet in particular he hath no power of thē in his heart . It is good and comfortable to compare our condition with the condition of the men of the world ; for howsoever they may excell in riches and learning , yet we have cause to blesse God , as Christ saith in the 11. of Saint Matthew , 25. I thanke thee O Father , Lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them unto babes . It is good in all outward discouragements , when things goe not well with us , thus to reason with our selves , wilt thou change thy estate with the men of the world ? God hath advanced thee to a higher Order : Let them have their greatnesse , alas they are miserable creatures notwithstanding all that they doe enjoy . If wee desire to have the Spirit , wee must waite in doing good , as the Apostles waited many dayes before the Comforter came ; we must also emptie our soules of selfe-love , and the love of the things of the world , and willingly entertaine those crosses , that bring our soules out of love with them . The children of Israel in the Wildernesse had no Manna , till they had spent their Onyons and Garlicke , so this world must be out of request with us , before we can be spirituall : let us therefore labour to see the excellency of spirituall things , and how cheape and poore all the glory of the world is to those : these things thought and considered on , will make us more and more spirituall . The holy Ghost would not come till Christ by his Death , had reconciled his Father , and after that as an argument of full satisfaction had risen againe , because the holy Ghost is the best gift of God , and whatsoever grace or comfort was received before ; was by vertue of this , so that the sending of the holy Ghost is the best fruit of Gods reconciliation . Let a particular judgement come upon any man , presently his conscience recalls backe , what sinnes have beene committed by him ; so that this wakeing of conscience shewes that wee are sinnefull creatures . Every man by nature , though the wisest , till hee be in Christ is a slave to the devill , who abuses his wits and parts , and makes him worke out his owne damnation : this is not the condition of a few fooles ; but the greatest and wisest in the world , Satan leades them to honours and voluptuousnesse , as a sheepe is led by a greene bough , he goes with the streame of mans nature and so is never discerned . As a man that is called before a Iudgement Seat , being guiltie of many crimes , yet the Iudge offers him his Booke , as meaning to save him by that meanes , but hee cannot read ; now hee is condemned , partly for his former faults ; but especially because he cannot read , and therefore cannot have the benefit of the Law : So a wicked man not beleeving in Christ , because the remedy is prepared , and hee takes no hold of it . In this sense ( as some Divines speake ) no finne , but infidelity condemnes a man , for if a man could beleeve and repent , no sinne should be prejudiciall to his salvation ; wee had neede therefore to looke to our faith , when want of beleefe seales a man up under sinne ; a man is imprisoned in his conscience , untill he come to Christ , and his conscience is his Iaylor ; his conscience enlightened by the Law , tells him , that hee is guiltie of such and such sinnes ; and hereupon keepes him to further judgement . There is a miserable cousenage in finne , naturally men will deny sinne , or else mince it , as Adam did , and as Saul , when Samuel came to convince him , I have , saith he , done the Commandement of the Lord ; and when hee was driven from that , then he did but spare them for sacrifice , but when nothing could satisfie ; then I pray thee honour mee before the people : things that we cannot justifie , yet wee will excuse them , unlesse God come by his Spirit , we are ready to shift them off ; but when the Spirit comes , and takes away all these figge-leaves , then it convinces him of his miserable condition , not onely in generall , but the Spirit working together with the Word , brings him to confesse I am the man. The affections of griefe and sorrow follow upon the discovery of sinne , by the Ministery of the Word , where the judgement is convinced , the affections are stirred up with hatred against that sinne , and where this is not , there is no convincing : when a man cries for mercy , as for life , this is an argument of sound condition : Hee that is truely convinced , will be as glad of a Pardon , as a Malefactor that stands at the Barre condemned . It is the policie of the devill to labour to make us sleight the gracious worke of conviction ; for hee knowes that whatsoever is built upon a false foundation will come to nothing , and therefore hee makes us sleight the work of selfe examining and searching of our selves ; but sleight this and sleight all ; for if thou beest sleight in searching and examining thy selfe , though wilt also be sleight in thy repentance and obedience . Naturally men labour to put out all checks of cōscience by sensuality ; men are loath to know themselves to be as they are ; they are of the devills minde , they would not be tormented before their time ; such men when they are alone , are afraid of themselves ; as the Elephant will not come neare the waters , because hee hath an ill shape ; hee would not see himselfe : So men by nature will not come neere the light , least they should see their ill deformities , for nature is so foule ; that when a man sees himselfe , unlesse hee be set in a better condition it will drive him to despaire . We ought to have especiall high conceits of the Lordship of Christ , as Lord Paramount over all our enemies , the feare of death , and wrath of God , yea whatsoever is terrible indeede ; hee hath freed us from the feare of it . No sinne is so great , but the satisfaction of Christ and his mercy is greater : it s beyond comparison of Father or Mother , they are but beames and traines to lead us up to the mercy of God in Christ. The greatest spite of a carnall man , is that he cannot goe to heaven with his full swinge , that he cannot enjoy his full libertie , and therefore hee labours to suppresse all the Ordinances of God as much as hee can . The quintessence and the spirits of the things wee aske in prayer , are in God , as joy , and peace , and contentednesse , for without this joy and peace , what are all the things in the world , and in the want of these outward things ; if wee have him , wee have all , because the spirits of all is in him . Prayer is a venting of our desires to God , from the sense of our owne wants , and hee that is sensible of his owne wants is emptie ; a poore man speakes supplications . It is not so easie a matter to pray , as men thinke , and that in regard of the unspiritualnesse of our nature , compared with the dutie it selfe , which is to draw neere to a holy God , wee cannot indure to sever our selves from our lusts ; there is also a great rebellion in our hearts against any thing that is good , Satan also is a speciall enemy ; for when we goe to God by prayer , he knowes wee goe to fetch helpe and strength against him ; and therefore hee opposeth all hee can ; but though many men doe mumble over a few prayers , yet ( indeed ) no man can pray as he ought , but he that is within the covenant of Grace . A child of God may pray and not be heard , because at that time hee may be a child of anger : if any sinne lie unrepented of , we are not in a case fit to pray , will a King regard the petition of a Traytor , that purposeth to goe on in his rebellion . Therefore when wee come to God , we should renew our purposes of better pleasing him , and then remember the Scripture , and search all the Promises as part of our best riches , and when wee have them , we should challenge God with his promise , and this will make us strong and faithfull in our prayers , when we know we never pray to him in vaine . When we pray ; God oftentimes refuseth to give us comfort , because we are not in good termes with him , therefore wee should still looke backe to our life past , perhappes God sees thee running to this or that sinne , and before hee will heare thee , thou must renew thy repentance for that sinne : for our nature is such , that it will knocke at every doore , and seeke every corner before wee will come to God , as the woman in the Gospell , shee sold all before shee came to Christ. So that God will not heare before wee forsake all helpes , and all false dependance upon the creature , and then he get the greatest glory , and we have the greatest sweetnesse to our soules : th● water that comes from the Fountaine is the sweetest ; and so divine comforts are the sweetest , when we see nothing in the creature ; and hee is the best discerner of the fittest time , when to give us comfort . When God meanes to bestow any blessing on his Church or children , hee will power upon them the Spirit of Prayer ; and as all pray for every one , so every one prayes for all ; this is a great comfort to weake Christians ; when they cannot pray , the prayers of others shall prevaile for them . A fooles eye is in every corner , and fooles afflictions are scattered . The onely object of the soule , Is that one thing needfull , and this will fill all the corners of it ; when a man hath sucked out the pleasure of worldly contentments they are then but dead things , but grace is ever fresh , & alwaies yeelds fresh and full satisfaction . Desires are the spirituall pulse of the soule , alwayes beating to and fro , and shewing the temper of it ; they are therefore the Characters of a Christian , and shew more truly what he is , than his actions doe . In the Arke there was Manna , which was a Type of our Sacraments , and the Testament , which was a Type of the Word preached , and the rod of Aaron was a Type of governement ; wheresoever therefore there is spirituall Manna , and the Word preached , and the rod of Aaron in the governement , there is a true Church , though there bee manie personall corruptions . The bitterest things in Religion are sweete ; there is a sweetnesse in reproofes , when God meetes with our corruptions , and whispers to us , that those , and those things are dangerous ; and that if we cherish them , they will bring us to hell : the Word of God is sweete to a Christian , that hath his heart touched , Is not Pardon sweete to a condemned man , and riches sweete to a poore man , and favour sweete to a man in disgrace , and liberty sweete to a man in captivitie : so all that comes from God is sweete to a Christian , that hath his heart touched with the sense of sinne . It is not happinesse to see , but sight with enjoyment , and interest : there are but two powers of the soule , Vnderstanding and Will , when both these have their perfection ; that is happinesse when the Vnderstanding sees , and the Will drawes the Affections ; so there are these things concurre to make up our everlasting happinesse ; the excellencie of the thing with the sight of it , and interest in it . Wee see by experience that there is a succession of love ; Hee that loves for beauty will despise when hee sees a better : so it is in the soule , betweene heavenly and earthly things ; when the soule sees more excellencie , and more fruitfulnesse in heavenly things , then the love of earthly things falls downe in his heart , as Saint Paul saith , Phil. 3. I account all things arosse and dung in comparison of Christ. In prayer wee tempt God , if wee aske that which we labour not for ; our endeavor must second our devotion , for to aske maintenance , and not put our hands to the work , it is as to knocke at the doore , and yet pull the doore unto us that it open not : in this case , if wee pray for Grace , and neglect the Spring from whence it comes , how can we speed : It was a rule in the ancient time ( Lay thy hand on the Plough and then pray ) No man should pray without ploughing , nor plough without praying . Wisedome is gotten by experience in varietie of estates ; hee that is carried on in one condition , hee hath no wisedome to judge of anothers estate , or how to carry himselfe to a Christian in another condition , because he was never abased himselfe , hee lookes very bigge at him . And therefore that wee may carry our selves as Christians , meekely , lovingly , and tenderly to others ; God will have us goe to heaven in variety , not in one uniforme condition in regard of outward things . There is no condition , but a Christian picks good matter out of it , as a good Arts-man sometimes will make a good peece of worke of an ill peece of matter , to shew his skill ; a gracious man is not dejected over-much with abasement , nor lifted up over-much with abundance , but hee carries himselfe in an uniforme manner , becomming a Christian in all conditions , where as those that have not beene brought up in Christs Schoole , nor trained up in variety of conditions , they learne to doe nothing , if they abound , they are proud if they be cast downe , they murmure and fret , and are dejected , as if there were no providence to rule the world . There is a venome and a vanitie in every thing without Grace , wherewith we are tainted , but when Grace comes , it takes out the sting of all ill , and then it finds a good in the worst . Christianity is a busie trade ; if wee looke up to God , what a world of things are required in a Christian , to carry himselfe as hee should doe ; a spirit of faith , a spirit of love , a spirit of joy and delight in him above all ; and if wee looke to men , there are duties for a Christian to his Superiors , a spirit of subjection ; to Equalls he must carry a spirit of love ; and to Inferiors , a spirit of pitty and bounty ; if wee looke to Satan , we have a commandement to resist him , and to watch against the Tempter ; if we looke to the World , it is full of snares , there must be a great deale of spirituall watchfulnesse , that wee be not surprised ; if wee looke to our selves , there are required many duties to carrie our vessells in honour , and to walke within the compasse of the holy Ghost , to preserve the peace of our consciences , to walke answerable to our worth , as being the sonnes of God , and coheires with Christ ; hee must dispense with himselfe in no sinne , hee must be a vessell prepared for every good worke , he must baulke in no service that God calls him unto , and therefore the life of a Christian is a busie trade . Sincerity is the perfecti on of Christians , Let not Satan therefore abuse us , we do all things , when we endevour to do all things , & purpose to do all things , & are grieved whē we cannot do better , than in some measure we doe all things . A Christian is able to doe great matters , but it is in Christ that strengthens him ; the Vnderstanding is ours , the Affections are ours , the will is ours ; but the sanctifying of these , and the carrying of these supernaturally , to doe them spiritually , that is not ours but it is Christs . We have not onely the life of Grace from Christ at the first , and then a spirituall power answerable to that againe , whereby our powers are renewed , so as wee are able to doe something in our will ; but we have the Deed it selfe , the doing is from Christ , hee strengtheneth us for the performance of all good . God preserves his owne Worke by his Spirit : first , he moves ' us to doe , and then hee preserves us in doing , and armes us against the impediments . Though Christ be a Head of influence that flowes into every member , yet he is a voluntary Head , according to his owne good pleasure , and the exigents of his members , sometimes we have neede of more Grace , and then it flowes into us from him accordingly ; sometimes wee have neede to know our owne weakenesse , and then hee leaves us to our selves , that wee may know that without him we cannot stand ; and we may know the necessitie of his guidance to heaven in the sense of our imperfections , that wee may see our weakenesse and corruptions , that wee had thought wee had not had in us , as Moses , by Gods permission , was tempted to murmure , a meeke man , and David to crueltie , a milde man that thought they had not had those corruptions in them . God is forced to mortifie sinnes by afflictions , because wee mortifie them not by the Spirit ; and in the use of holy meanes God doth us favours from his owne bowells ; but corrections and judgements are alwayes forced . Wee may for the most part read the cause of any judgement , in the judgement it selfe , as if the judgement be shame , then the cause was pride , if the judgement be want , then our sinne was in abundance ; wee did not learne to abound , as wee should when we had it . As we say of those that make bold with their bodies , to use them hardly to rush upon this thing and that thing ; in their youth they may be are it out , but it will be owing them after , they shall finde it in their bones when they are old : so a man may say of those that are venturous persons , that make no conscience of running into sinne , these things will be owing to them another day ; they shall heare of these in time of sicknes , or in the houre of death ; and therefore take heede of sinning upon vaine hope , that thou shalt weare it out , for one time or other it will sticke by thee . When God visits with sicknesse we should thinke our worke is more in heaven with God than with men , or physicke ; when David dealt directly and plainely with God , and confessed his sinnes , then God forgave him them , and healed his body too , Psal. 32. It were a thousand times better for many persons to be cast on the bed of sicknesse , and to be God prisoners , than so scandalously and unfruitfully to use the health that they have . It is an art wherein wee should labour to be expert to consider Gods gracious dealing in the midst of his corrections , that in the middest of them we might have thankfull and cheerefull , and fruitfull hearts , which wee shall not have , unlesse we have some mat ter of thankefulnesse : consider therefore , doth God make mee weake , hee might have strooke mee with death , or if not , taken away my mortall life , yet he might have given mee up to a spirituall death , to an hard heart , to desperation . In this latter age of the world , God doth not use the same dispensation , He doth not alwayes outwardly visite for sinne , for his governement is now more inward , therefore wee should take the more heede , for he may give us up to blindnesse , to deadnesse , to securitie , which are the greatest judgements that can befall us . Wee should labour to judge our selves for those things , that the world takes no notice of , for spirituall , for inward things : as for stirring of pride , of worldlinesse , of revenge , of security , unthankefulnesse , and such like unkindnesse towards God , barrennesse in good duties , that the world cannot see ; let these humble our hearts , for when we make not conscience of spirituall sinnes ; God gives us up to open breaches that staine and blemish our profession . Many men put off the power of Grace , and rest in common civill things , in outward performances , but when wee regard not the manner , God regards not the matter of the things wee doe , and therefore oftentimes hee punishes for the performance of good duties , as wee see in 1 Cor. 11. 30 , 31. Our whole life under the Gospell , should be nothing but thankefulnesse , and fruitfulnesse , take heed therefore of turning the grace of God to wanton nesse : the state of the Gospell requires , that wee should deny all ungodlinesse , and worldly lust , and live righteously and soberly , and godly in this present world &c. Therefore when we finde our selves otherwise , we should thinke , Oh this is not the life of a Christian under the Gospell ; the Gospell requires a more fruitfull , a more zealous carriage , more love to Christ , &c. If any man be so uncivill , when a man shewes him a spot on his garment , that he growes chollerick , will we not judge him an unreasonable man ; and so when a man shall be told , this will hinder your comfort another day , if men were not spir●tually besotted , would they swell and be angry against such a man ; therefore take the benefit of the judgement of others among whom we live : this was Davids disposition , when hee was told of the danger , going to kill Nabal and his house hold , so wee should blesse God , and blesse them that labour by their good counsell , and advise to hinder us from any sinnefull course whatsoever it is . Those that trusse up the loynes of their soules , and are carefull of their wayes , they are the onely sound Christians , they are the only comfortable Christians , that can thinke of all conditions , and of all estates comfortably . It is an ill time to get grace when we should use grace , and therefore that we may have the lesse to do , when we shall have enough to struggle with sicknesse : and that we may have no thing else to doe when wee die , but to die , and comfortably to yeeld up our soules to God , let us be exact in our accounts every day . God takes a safe course with his children , that they may not be condēned with the world , he makes the world to condemne them , that they may not love the world , he makes the world to hate them , that they may not love the world , but be crucified to the world , he makes the world to be crucified to them , therefore they meete with crosses , and abuses , and wrongs in the world , because he will not have them perish with the world ; he sends them afflictions in the world , and by the world . If God should not meete with us with seasonable correction , wee should shame Religion , and shame Christ , and therefore God in mercy corrects us with Fatherly correction . In the governing of a Christian life , wee are carried naturally to second causes , whereas they are all but as rods in Gods hands : looke therefore to the hand that smites , looke to God in all , hee chastiseth us , as David saith in the matter of Shimei , and as Iob saith , It is the Lord that hath given , and the Lord hath taken away . Wee have oftentimes occasion to blesse God more for crosses than for comforts , there is a blessing hidden in the worst things to Gods children , as there is a crosse in the best things to the wicked : there is a blessing in death , a blessing in sicknesse , a blessing in the hatred of our enemies , a blessing in all losses whatsoever ; and therefore in our afflictions we should not onely justifie God , but glorifie and magnifie him for his mercie , that rather than wee should be condemned with the world ; hee will take this course with us . Though our salvation be sure , and that wee shall not be condemned with the world , yet the knowledge of this doth not make us secure ; for though God doth not damne us with the world , yet hee will sharpely correct us here ; and by a carefull sober life we might obtaine many blessings , and prevent many judgements , and make our pilgrimage more comfortable : therefore it argues neither grace nor wit , that because God will save mee , therefore I will take libertie ; no , though God will save thee , yet he will take such a course with thee , thou shalt indure such sharpenesse for thy sinne , that it shall be more bitter , than the sweetest of it was pleasant . Gracious persons in times of peace and quiet , doe often underprize themselves , and the graces of God in them , thinking that they want faith , patience and love , who yet when God calleth them out to the crosse , shine forth in the eyes of others , in the example of a meeke and quiet subjection . God oftentimes maketh wicked men friends to his children , without changing their disposition , by putting into their hearts some conceit for the time , which inclineth them to favour , as Nehemiah ▪ 2. 8. God put it into the Kings heart to favour his people ; so Gen. 33. 4. Esau was not changed , onely God for the time changed his affe ctions to favour Iacob , so God puts into the hearts of many groundedly naught , to favour the best persons . Vsually in what measure we in the times of our peace and liberty , inordinately let loose our affections , in that measure are we cast downe , or more deepely in discomfort : when our adulterous hearts cleaves to things more than become chaste hearts , it makes the crosse more sharpe and extreame . A man indeede is never overcome ( let him be never so vexed in the world by any ) till his conscience be crackt : If his conscience and his cause stand upright , he doth conquer , and is more than a conquerer . Partiall obedience , is no obedience at all ; to single out casie things that doe not oppose our lusts , which are not against our reputation , therein some will doe more than they neede ; but our obedience must be universall to all Gods Commandements , and that because he commands us . In every evill worke that we are tempted unto , wee neede delivering grace , as to every good worke assisting grace . That Christian who is privie to his owne soule , of good intentions to abstaine from all ill , hee may presume that God will assist him , against all ill workes for the time to come . Wee should watch and labour daily to continue in prayer , strengthening and backing them with arguments from the Word and Promises , and marking how our prayers speede ; when wee shoote an Arrow , wee looke to the fall of it ; when wee send a shippe to sea , wee looke for the returne of it ; and when wee sow seede , wee looke for a harvest ; and so when we sow our prayers into Gods bosome , shall wee not looke for an answer , and observe how we speed ; it is a seede of Atheisme to pray , and not to looke how we speed , but a sincere Christian will pray , and waite , and strengthen his heart with promises out of the Word , and never leave till God doe give him a gracious answer . Take a Christian , and whatsoever hee doth , hee doth it in feare ; if hee call God Father , it is in feare , hee eates and drinkes in feare , as Saint Iudc speakes of them that eate without feare : the true servant of God hath feare accompanying him in all his actions , in his speeches and recreations , in his meate and drinke ; but hee that hath not this feare , how bold is he in wicked courses , and loose in all his carriages ? But marke a true Christian , and you shall alwayes see in him some expressions of an holy feare . The relation of servant is of great consequence to put us in minde of our dutie ; if wee will be Gods Servants wee must make it good by obedience , wee must resolve to come under his governement , and be at his command , or else hee will say to us , as to them in the 10. of Iudges , Goe to the gods whom you have served . Therefore emptie relations are nothing to purpose ; if wee professe our selves Gods servants , and not shew it by our obedience , it s but an emptie title ; therefore let us make our relations good , at least in our affections , that wee may be able to say , I desire to feare thy name . In reading of the Scriptures , let us compare Experiments with Rules , Nehemiah 1. 8 , 9. If you sin you shall be scattered , and if you returne againe I will be mercifull : wee should practise this in our lives , to see how God hath made good his threatnings in our corrections , and his Promises in our comforts . Those that have had a sweete communion with God ; when they have lost it , doe count every day tenne thousand till they have recovered it againe : and when Christ leaves his Spouse , he forsakes her not altogether , but leaves something on the heart that maketh her to long after him , He absents himselfe that hee may enlarge the desires of the soule , and after the soule hath him againe , it will not let him goe , hee comes for our good , and leaves us for our good , wee should therefore judge rightly of our estates , and not thinke wee are forsaken of God , when we are in a desertion . When men can finde no comfort , yet when they set themselves to teach weaker Christians by way of reflection , they receive comfort themselves ; so doth God reward the conscionable performance of this dutie of discourse , that those things wee did not so sweetly understand before , by discourse wee understand them better : this should teach us to be in love with holy conference , for besides the good wee doe to others , we are much bettered our selves . We may use Gods creatures , but not scrupulously , nor superstitiously , singling out one creature from another , nor yet may wee use them as wee list : there is a difference betweene right , and the use of right : the Magistrate may restraine the use of our right , and so may our weake brother in case of scandall ; so that all things be ours , yet in the use of them wee must be sober , not eating nor drinking immoderately , nor using any thing uncharitably , whereby others may take offence : for albeit wee have a right to Gods bountie , yet our right and use must be sanctified by the Word and Prayer . Many men fall to questioning , Oh that I had assurance of my salvation , Oh that I were the childe of God ; why ( man ) fall to obedience ; I but I cannot , for it is the Spirit that enables , but yet come to holy Exercises , though wee have not the Spirit , for many times in the middest of holy Exercises God gives the Spirit ; and therefore attend upon the meanes , untill wee have strength to obey ; waite upon Gods Ordinances till hee stirres in thy soule ; all that love your soules , attend upon the meanes , and have a care to sanctifie the Lords Day , Revel . 1. 10. Iohn was ravished in the Spirit on the Lords Day . God takes nothing away from his children , but instead thereof hee gives them that which is better ; happy is that selfe-deniall that is made up with joy in God , Happy is that povertie that is made up with Grace and comfort : Therefore let us not feare any thing that God shall call us unto in this world : It is hard to perswade flesh and bloud hereunto , but those that finde the experience of this as Christians doe finde withall perticular comforts flowing from the presence of Christs Spirit , Saint Paul would not have wanted his whippings to have missed his comforts . Christ doth chiefely manifest himselfe unto the Christian soule in times of affliction , because then the soule unites it selfe most to Christ : for the soule in time of prosperitie , scatters and looseth it selfe in the creature , but there is an uniting power in afflictions to make the soule gather it selfe to God. Christ tooke upon him our nature , and in that nature suffered hunger , and was subject to all infirmities ; therefore when wee are put to paines in our callings , to troubles for a good conscience , or to any hardshippe in the world , wee must labour for contentment , because we are hardly made conformable unto Christ. There is not any thing , or any condition that befalls a Christian in this life , but there is a generall Rule in the Scripture for it , and this Rule is quickned by Example because it is a practicall knowledge , God doth not onely write his Law in naked Commandements , but hee enlivens these with the practise of some one or other of his servants , who can read Davids Psalmes , but hee shall read himselfe in them ? He cannot be in any trouble , but David is in the same , &c. As children in the wombe have eyes and eares , not for that place , but for a civill life afterwards among men , where they shall have use of all members ; even so our life here , is not for this world onely , but for another ; we have large capacities , large memories , large affections , large expectations , God doth not give us large capacities , and large affections for this world , but for heaven and heavenly things . Take a Christian that hath studied mortification , you shall see the life of Iesus in his sicknesse , in a great deale of patience , and heavenly mindednesse , when his condition is above his power , his strength above his condition . As men doe cherish young plants at first , and doe fence them about with hedges and other things , to keepe them from hurt ; but when they are growne , they remove them , and then leave them to the winde and weather ; so God be sets his children first with proppes of inward comforts , but afterwards he exposes them to stormes and windes , because they are better able to beare it . Therefore let no man thinke himselfe the better , because hee is free from troubles , it is because God sees him not fit to beare greater . When wee read the Scriptures , we should read to take out some thing for our selves ; as when wee read any Promise , this is mine , when wee read any ▪ Prerogative , this is mine , it was written for me ; as the Apostle saith , What soever was written aforetime , was written for our learning , &c. As the Spirit is necessary to worke faith at the first , so is it necessary also to every act of Faith , for Faith cannot act upon occasion , but by the Spirit , and therefore wee should not attempt to doe , or to suffer any thing rashly , but begge the Spirit of God , and waite for the assistance , because according to the increase of our troubles must our Faith be increased , for the life of a Christian is not onely to have the Spirit worke Faith at first , but upon all occasions to raise up our former graces , for Faith stirres up all other graces , and holds every grace to the Word ; and so long as Faith continues , we keepe all other graces in exercise . There is no true Christian , but hath a publike spirit to seeke the good of others , because as soone as he is a Christian , hee labours for selfe ▪ deniall , he knowes hee must give up himselfe and all to God , so that his spirit is inlarged in measure unto God , and to the Church , and therefore the greater portion a man hath of the Spirit of Christ , the more he seekes the good of others . If we would have hearts to praise God , we must labour to see every thing we receive from God to be of Grace , and abundance of Grace answerable to the degrees of good , whatsoever wee have more than nature , is abundant Grace ; whatsoever wee have as Christians , though poore and distressed in our passage to heaven is abundant Grace . There are three maine parts of our salvation ; first , a true knowledge of our misery ; and secondly , the knowledge of our deliverance ; and then to live a life answerable . The holy Ghost can onely worke these , he onely convinceth of sinne , and where hee truly convinceth of sinne , there also of righteousnesse , and then of judgements . That wee may be convinced of sinne , the Spirit must worke a cleare and commanding demonstration of our conditionin nature : It takes away therefore all cavills , turnings , and windings ; even as when wee see the Sunne shine , wee know it is day ; the Spirit not onely convinceth in generalls that wee are all sinners , but in particulars , and that strongly , Thou art the man : this convincing is also vniversall , of sinnes of nature , of sinnes of life , sinnes of the Vnderstanding , of the Will , and of the Affections , of the misery of sinne , of the danger of sinne , of the solly and madnesse of sinne , of sinnes against so many motives , so many favours : proud Nature armes it selfe with deftnesse , strong translations , strong mitigations . It s necessary therefore , that the holy Ghost should joyne with mens consciences to make them confesse , I am the man. The convincing of the Spirit may be knowne from common conviction of conscience by this , that naturall conviction is weake like a little Sparke , and convinceth onely of breaches of the second Table , and not of Evangelicall sinnes : Againe , common conviction is against a mans will , it makes him not the better man , onely he is tortured and tormented , but a man that is convinced by the Spirit , hee joynes with the Spirit against himselfe , hee accuseth himselfe , hee takes Gods part against himselfe , hee is willing to be laid open , that hee may finde the greater mercie . It is not enough to know that there is a righteousnesse of Christ , but the Spirit must open the eyes of the soule to see , else we shall have a naturall knowledge of supernaturall things : It s necessary to have a supernaturall sight to see supernaturall things , so as to change the soule ; and therefore the Spirit onely workes Faith to see Christ is mine . Further , onely the Spirit can worke the conscience to be quiet , because he is greater than the conscience , and can answer all inward objections and cavills of flesh and blood , unlesse therefore the holy Ghost apply what Christ hath done , the conscience will not be satisfied . The best men in the estate of Grace , would be in darkenesse , and call their state into question , if the holy Ghost did not convince them , and answer all cavills for them , and therefore we must not onely be convinced at the first by the Spirit , but in our continued course of Christianity . This therefore should make us to come to Gods Ordinances with a holy devotion ; Oh Lord vouch safe the Spirit of Revelation , and take the scales from mine eyes , that as these are truths , so they may be truths to me , doe thou sway my soule , that I may cast my selfe upon thy mercy in Christ. Spirituall convincing is not totall in this life , but alwayes leaves in the heart some dregges of doubting , though the soule be safe for the maine ; as a shippe that rides at anchor is tossed and troubled , but the anchor holds it , so it is with the soule , that is convinced weakely , it is sure of the maine , yet it is tossed with many doubts and feares , but the anchor is in heaven . The Spirit of God doth so farre convince every Christian of the Righteousnesse of Christ , as preserves in him such a power of Grace as to cast himselfe upon the mercy of God , God will send his Spirit so farre into the heart , as it shall not betray it selfe to despaire ; he will let such a beame into the soule , as all the powers of hell shall not quench . When we neglect prayer , and set upon duties in our owne strength , and in confidence of our owne parts ; if we belong to God we shall be sure to miscarrie , though another man perhappes may prosper ; and therefore wee should be continually dependant upon God for his direction , and for his blessing in whatsoever wee goe about . As many women , because they will not endure the paine of childbirth , doe kill their children in the wombe ; so many men , who will not be troubled with holy actions doe stifle holy motions , therefore let us take hee de of murdering the motions of the holy Spirit , but let us entertaine them , that when they are kindled they may turne to resolution , and resolution into practise . This is a common Rule , that wee cannot converse with company , that are not spirituall , but if they vexe us not , they will taint us , unlesse we be put upon them in our callings : wee should therefore make speciall choise of our company , and walke in a continuall watchfulnesse . It is rebellion against God , for a man to make away himselfe ; the very Heathens could say that we must not goe out of our station till wee be called : It is the voyce of Satan , Cast thy self down , but what saith S. Paul to the Iaylor , Do thy self no harme , for we are all here . Wee should so carry our selves , that wee may be content to stay here till God hath done that worke he hath to doe in us and by us ; and then he will call us hence in the best time . He is a valiant man that can command himselfe to be miserable , and hee that cannot command himselfe to endure some bondage and disgrace in the world , it argues weakenesse ; Christ could have come downe from the Crosse ; but he shewed his strength and power by enduring their reproaches and torments . The reason why many Christians stagger , and are so full of doubts , is because they are idle , and labour not to grow in grace , therefore we should labour to grow in knowledge and mortification , for in that way wee come to assurance . Whatsoever good is in a naturall man , is depraved by a selfe-end , selfe-love rules all his actions , hee keepes within himselfe , and makes for himselfe , he is a god to himselfe , God is but his Idoll . This is true of all naturall men in the world , they make themselves their last end ; and where the end is depraved , the whole course is corrupted . The sense of assured hope cannot be maintained without a great deale of paines , diligence and watchfulnesse , 2 Pet. 1. 10. Give all diligence to make your calling & election sure ; Insinuating that it will not be had without it ; it is the diligent and watchfull Christian that hath this assurance , otherwise the holy Ghost will suffer us to be in a dampe , and under a cloud , if wee stirre not up the Graces of the Spirit ; It is grace in the Exercise , and love in the Exercise , that 's an earnest , and so Faith and Hope in the Exercise is an earnest : I● Grace be asleepe , you may have Grace , and not know it ; therefore wee should labour to put our graces into exercise . Those that have assurance of their salvation , have oftentimes troublesome distractions , because they doe not alwayes stand upon their guard : sometimes they are lifted up to heaven , and sometimes cast downe even to hell ; yet alwayes in the worst condition , there is something left in the soule , that suggests to it , that it is not utterly cast off . He to whom this pilgrimage is over-sweete , loves not his country , yet the pleasures of this life are so sutable to our nature , that we should sit by them , but that God followes us with severall crosses , therefore let us take in good part any crosse , because it is out of heavenly love that we are exercised , least we should surfet upon things here below . In melancholy distempers , especially when there goes guilt of Spirit with it , we can see nothing but darkenesse , in wife , children , friends , estate , &c. Here is a pittifull darkenesse when body , and soule , and conscience , and all are distempered ; now let a Christian see God in his Nature and Promises , and though he cannot live by sight in such a distemper , yet let him then live by Faith. Though God doe personate an enemy , yet faith sees a Fatherly nature in him , it apprehends some beames of comfort : Though there be no sense and feeling , yet the Spirit workes a power in the heart , whereby the soule is able to claspe with God , and to alledge his Word , and Nature against himselfe . The reason why the world seeth not the happy condition of Gods children , is because their bodies are subject to the same infirmities with the worst of men ; nor are they exempted from troubles ; they are also subject to fall into grosse sinnes , and therefore worldly men thinke ; Are these the men that are happier than wee ? They see their crosses , but not their crownes ; they see their infirmities , but not their graces , they see their miseries , but not their inward joy , and peace of conscience . To walke by Faith , is to be active in our walking , not to doe as wee list , but it is a stirring by rule . Since the fall , we have lost our hold of God ; and wee must be brought againe to God by the same way wee fell from him ; wee fell by infidelity , and we must be brought againe by Faith , and lead our lives upon such grounds as Faith affords : We must walke by Faith , looking upon Gods Promise , and Gods Call , and Gods Commandements , and not live by Opinion , Example , and Reason . In the exercise of our callings , when wee thinke wee shall doe no good , but all things seeme contrary ; yet Faith ( faith God ) hath set me here , I will cast in my net at thy Commande ment : Let us looke upon God , and see what hee commands , and then cast our selves upon him . A Christian hath sense & experience of Goes love , together with his faith ; it is not a naked faith without any rellish , but that sense and experience wee have here is given to strengthen faith for time to come ; and therefore when wee have any sweete feelings we must not rest in them , but remember that they are given to incourage us in our way , and to looke for fulnesse in another world . There is a double Act of Faith : First , the direct act whereby I cast my selfe upon Christ ; and there is a reflect Act , whereby I know that I am in an estate of Grace by the fruits of the Spirit ; it is by the first act that wee are saved , feelings are oftentimes divided from the first act , for God may enable a man to cast himselfe upon Christ , and yet for some ends he shall not know it , because hee will humble him , God gives the reflect act ( which is assured hope ) as a reward of exact walking , but wee must trust to that closing act of Faith , as to that which saveth us ; wee ought to live by this direct act of Faith till wee come to heaven ; but adde this , that there is no man walkes by Faith that wants comfort . God oftentimes deferres to helpe his children , untill they be in extremity , till they be at their wits end , because he will have them live by Faith , and not by sight , as good Iehosaphat , Wee know not what to doe , but our eyes are towards thee : So Saint Paul received the sentence of death in himselfe , that he might trust in the living God. This is the cause of Divine desertions , why God leaves his children in desperate plunges , seeming to be an enemy to them , because hee will have us live by Faith , and when wee live by it , then hee rewards it . Howsoever things are in fight , yet wee should give God the honour to trust to his Promises , though his dealings towards us seeme to be , as to Reprobates , yet let us beleeve his Word , he cannot deny it , say , Lord remember thy Promise to thy servant wherein thou hast cause me to trust . Therefore wrestle with God , for thereby hee doth convey secret strength to his children , that they may be able to overcome him . The reason why many men at the houre of death are full of feares and doubts , and their hearts are full of misgivings , is , because in their life time , they have not beene exercised in living by Faith. Confidence doth then arise from Faith , when troubles makes it the stronger ; therefore it is a true evidence , when confidence increaseth with opposition , great troubles breeding great confidence ; Againe , it s a signe a mans confidence is well bred , when a man can carry himselfe equall in all conditions , when he hath learned to want , and to abound ; he needes a strong braine that drinkes much strong water : now when a man hath an even Spirit to be content in all conditions , it argues a well grounded confidence . None can be truely confident , but Gods children , other mens confidence is like a mad mans strength ; he may have the strength of two or three for a time , but it is a false strength ; and it is when they are lifted up upon the wings of ambition and favour of men ; but these men in the time of triall sinke ; The hope of the Hypocrite shall perish . Wicked men depart out of this world like malefactors , that are unwilling to goe out of prison ; but Gods children when they die , they die in obedience , Lord now let thy servant depart in peace according to thy Word . To be in the body is a good condition , because we live by Faith ; but it is better to be with the Lord , because then wee shall live by sight . An Ambitious man is an undermider of others ; and if any stand in his way , he will make way through blood ; he will tread upon his friends to get to honour ; so a soule that is graciously ambitious , considers what stands in his way , he hates Father and Mother , nay his owne life ; he pulls out his right eye ; he cuts off his right hand , he offers violence to every thing that stands betwixt him and his God. Wee should study the Scriptures , that wee may finde what is acceptable to God and Christ. Now that which most pleaseth God is holinesse ; so doth Grace and Mercy ; therefore wee should study to be holy , and gracious , and mercifull : This is the Will of God , saith the Apostle , 1 Thes. 4. even your sanctification , that is to be holy as God is holy . Those that will be acceptable to God , must be good in private , in their Closet , because sinceritie supposeth that God sees all ; they must be humbled for the rising of sinne , because these things are seene of Christ with griefe and hatred . If in our Recreations , or other lawfull things , wee be so religious as wee should , wee will then have Christ in our eye , and see how this may further mee in his Service , or how this may hinder me , for the most glorious Actions of Religion , are no service at all , if not done in faith , and with respect to Christ. Let no man be discou raged in the doing of good actions , ( though otherwise they may be bad men , having no interest in Christ ) for so farre as any outward action is outwardly good , it shall be rewarded : The Scribes and Pharisees had the promise of men for their reward ; the Romanes were straight in their civill governement ; and God so blessed them for it , that their Common-wealth flourished for many hundred yeares . Let the people be what they will ( if civill ) they shall have their reward sutable to that good they doe ; as for heaven and happinesse in another world , they care not for it , yet every man shall have his penny . It is a great art in Faith to apprehend Christ suteable to our present condition ; as when we are fallen into sinne , thinke of the terrours of the Law , but when we are broken hearted ; then present him as a sweete saviour , inviting all to come unto him ; and thus neither shall Christ be dishonoured , nor our soules wronged . It is much to be desired , that there were that love in all men , to teach what they know ; and that humility in others to be instructed in what they know not ; God humbles great persons , to learne of meaner ; and it s our dutie to imbrace the truth whosoever brings it : and oftentimes meane persons , are instruments of comfort to greater than themselves ; as Aquiia and Prisilla instructed Apollo , Acts 18. ver . 26. He that seekes us before wee sought him , will he refuse us when wee seeke after him ? Let no man therefore despaire , or be discouraged ; if there be in thee the height , and depth , and length , and bredth of sinne ; there is also much more the height , and depth , and length and bredth of mercy in God ; and though we have played the Harlot with many lovers , yet returne againe , Ier. 3. 1. For his thoughts are not as ours , and his mercies are the mercies of a reconciled God. When wee are under a cloud of temptations ; let us take heede of opposing our comforts ; for it wrongs Christs intention , who would not have us at any time to be uncomfortable ; and besides , whil'st wee are in such a condition ; wee are unfit to glorifie God , for feare doth binde up the soule , and makes it in a palsie temper , wee are not fit to doe any thing as we ought without some love , and some joy ; and though we be at present under a cloud , yet the Sunne is alwayes the same ; wee may therefore for a time want the light of his gracious countenance , but never his sweete influence . Most men if they could , they would alwayes live here , but whosoever is partaker of Christs . Resurrection , his minde doth presently ascend ; and here we are alwayes inlarging our desires , because wee are under a state of imperfection . Many men that make a profession , are like Kytes , which ascend high , but looke low ; but those that looke high , as they ascend high , are risen with Christ : for a Christian being once in the estate of Grace , hee forgets what is behinde and lookes upon ascending higher and higher , till hee be in his place of happinesse ; and as at Christs rising there was an earth-quake ; so such as are risen with him doe finde a commotion and division betweene the flesh and the spirit . Christ hath an especiall care of his children , when by reason of the guilt of sinne , they have most cause to be disconsolate ; and therefore where the heart of any man is upright towards God ; it is not to be expressed what indulgence there is in him towards such a poore sinner : for though Peter had denied him , yet in Marke 16. 7. Goe tell his Disciples , and tell Peter : so that Christ tooke great care to secure him of his love , though he had most shamefully denied him . God hath not in vaine taken upon him the name of a Father , and hee fills it up to the full : It is a name of Indulgence , a name of Hope , a name of Provision , a name of Protection ; it argues the mitigation of punishment ; a little is enough from a Father : therefore in all temptations , it should teach us by prayer , to flie under the wings of our heavenly Father , and to expect from him all that a father should doe for his child , as Provision , Protection , Indulgence , yea and seasonable corrections also ( which are as necessary for us as our daily bread ) and when we die we may expect our inheritance , because hee is our Father ; but yet wee must understand also , that the name of a Father is a word of Relation , something also he expects from us ; we must therefore reverence him as a Father , which consists in feare and love ; He is a great God , and therefore we ought to feare him ; he is also mercifull , yea hath bowells of mercy , and therefore wee ought to love him : if wee tremble at him , wee know not that hee is loving , and if wee be over bold , wee forget that hee is a great God ; therefore we should goe boldly to him with reverence and godly feare . Those that are at peace in their owne consciences , will be peaceable towards others . A busie contentious quarrelous disposition argues it never felt peace from God ; and though many men thinke it commendable to cēsure the infirmities of others , yet it argues their owne weakenes , for it is a signe of strength , where wee see in men any good to beare with their weaknesses ; who wasmore indulgent than Christ , hee bore with the infirmities of his Disciples from time to time ; therefore we should labour to carry our selves lovingly towards them that are weake , and know that nothing should raise us so high in our esteeme above others , so as to forget them to be brethren , in as much , as those infirmities we see in them shall be buried with them . Many men will make much of eminent persons , and men of excellent parts , but there may be a great deale of hypocrisie in that ; and therefore the truth of our love is tried in this ; if wee beare a sincere affection to all the Saints , Eph. 6. 18. Wee must take heede of comming to God in our owne persons or worthinesse , but in all things looke at God in Christ ; if we looke at God as a Father , wee must see him Christs Father first ; if wee see our selves acquitted from our sinnes ; let us looke at Christ risen first , if we thinke of glorification in heaven , let us see Christ glorified first , and when wee consider of any spirituall blessing , consider of it in Christ first ; all the Promises are made to Christ , he takes them first from God the Father , and derives them to us by his Spirit : the first fulnesse is in God , and then he empties himselfe into Christ ; And of his fulnesse wee all receive grace , &c. God is said to be our God , or to be a God unto us , when as he applies for the good of his creature , that all-sufficiencie that is in himselfe , God is our God by covenant , because hee hath made over himselfe unto us , every beleeving Christian hath the title passed over to him , so that God is his portion , and his inheritance . There is more comfort in this , that God is our God , than the heart of man can conceive ; it s larger than his heart ; and therefore though we cannot say that riches , or honours , or friends , &c. are ours , yet if we be able to say by the Spirit of Faith , that God is ours , then wee have all in him , his wisedome is ours to finde out a way to doe us good ; if wee be in danger , his power is ours to bring us out ; if under the guilt of sinne , his mercie is ours to forgive us ; if any want , his all-sufficiencie is ours to supply , or to make it good ; if God be ours , then whatsoever God can doe is ours , and whatsoever God hath is ours . God is the God and Father of all the Elect , and hee is also a God and a Father unto every one of the Elect : God is every Saints Solidum , even as the Sunne is wholly every mans ; so is God , he cares for all as one , and for every one , as if he had but one . There is not onely a mystery , but a depth in the mystery , as of Election and Reprobation , so of Providence : there is no reason can be given , why some of Gods children are in quiet and others are vexed ; why one should be poore and another rich : In Psal. 97. 2. Clouds and darkenesse are round about him ; you cannot see him hee is hid in a cloud ; I but Righteousnesse and Iudgement are the foundation of his Throne , howsoever he wrappe himselfe in a thicke cloud , that none can see him , yet hee is just and righteous : therefore when any thing befalls us , for which wee can see no reason , yet we must reverence him and adore his Counsells , and thinke him wiser than we . When wee are diligent in our calling , keeping a good conscience and labouring for a carriage answerable ; when these three meete together , Calling , and Standing , and wise Carriage ; then whatsoever befalls us , wee may with comfort say , The will of the Lord be done ; wee are now in his way ; & may then expect a guard of Angells without , and a guard of his Spirit within . All the contention betweene the flesh and the spirit lies in this , whether God shall have his Will , or wee ours ; now Gods Will is straight , but ours is crooked : and therefore if God will have us offer up our Isaac , we must submit to him , and even drowne our selves in the will of God ; and then the more wee are emptied of our selves ; the freer wee are , by how much we are made subject to God ; for in what measure wee part with any thing for him , wee shall receive even in this world an hundred fold in joy and peace , &c. Whatsoever outward good things we have , wee should use them in a reverent manner , knowing that the libertie we have to enjoy them , is purchased with the blood of Christ , as David when he thirsted for the waters of Bethlehem , would not drinke it , because it was as the blood of his three Worthies ; so though we have a free use of the creatures ; yet wee must be carefull to use them with moderation and reverence . There is nothing of God can please the world , because the best things are presented to the heart of a carnall man , as foolishnesse , mans nature above all things would avoid the imputation of folly , and rather than hee will be counted a foole , hee will slander the wayes of God to be foolishnesse . Now the Law of Christ constraines us , and makes us doe many things , for which the world doth thinke us out of our wits : and therefore wee should labour to quit our hearts , and account of it a greater favour from God ; when the Michals of this world scoffe at us for our goodnesse : for when they are offended at us , God is delighted with us . To discerne of our estate in Grace , let us chiefely looke to our affections , for they are intrinsicall , and not subject to hypocrisie : men of great parts know much , and so doth the devill , but hee wants love ; in fire all things may be painted but the heate : so all good actions may be done by an Hypocrite , but there is a heat of love , which hee hath not : wee should therefore chiefly examine the truth and sinceritie of our affections . We may apprehend the love of God , but we cannot comprehend it ; all the fruits of his love passes our common understanding , and therefore we have the holy Spirit given to us to take away the vayle , and to make report of it to the soule ; and then assoone as this love of Christ is apprehended , it constraines us to all holy duties , not as fire out of a Flint , but as water out of a Spring : the love of a wife to her husband may beginne from the supply of her necessities , but afterwards she may love him also for the sweetenesse of his person ; so the soule doth first love Christ for salvation , but when shee is brought to him , and finds that sweetenesse that is in him , then shee loves him for himselfe . It should be our continuall care to manifest the sinceritie of our hearts to God in our severall places and callings , & this is done when we looke at God in every action , and indeavour to yeeld our whole soule to the whole Will of God , serving him in our spirits , and performing the workes of our callings by his Spirit , according to his Word , and unto his Glorie : and if we thus labour to approve our selves to him , whatsoever be the issue , wee shall be indued with a holy boldnesse , with inward peace and comfort , having carried our selves as in the sight of God. That a man may be fit to perswade others , hee must have love to their persons , a cleare knowledge of the cause , and grace that he may be able to speake in wisedome to their soules and consciences : as wee are saved by love , so we are perswaded by the arguments of love which is most agreeable to the nature of man , that is led by perswasion , not by compulsion : men may be compelled to the use of the meanes , but not to Faith : many men labour onely to unfold the Scriptures , for the increasing of their knowledge , that they may be able to discourse ; whereas the speciall intent of the Ministery , is to worke upon the heart and affections . As we must approve our selves to God and to our owne consciences , so also to the consciences of others ( not to their humours & fancies ) that they may witnesse for us , that we love them and deale faithfully with them ; We should labour to do all the good we can , especially to the soules of men that are redeemed with the blood of Christ : if wee deserve well of them , they will give evidence for us ; but if wee walke scandalously , they will evidence , that wee by our ill courses and examples drew them to ill courses , and hardened them in evill : it should be our care therefore to approve our selves to the consciences of men , that we may have them to witnesse for us , that such men of whō we have deserved well may be our crowne at the last day . A man doth then keepe a good conscience in relation to others , when hee makes it appeare that hee can deny himselfe to doe them good , when the consciences of other men shall thinke thus : such a man regards my good more than his owne , hee seekes no advantage to himselfe , he lives so , as that the world may see , he is in good earnest , hee speakes so , as that he makes it good by his life ; now if our care be to walke thus , wee shall approve our selves to the consciences of men . There are many that will give some way to divine truths , but they have a reservation of some sinne , When Herodias is once touched , then Iohn Baptists head must off ; such truths as come neare makes them fret , because their conscience tels them they cannot yeeld obedience to all ; the lust of some sinnes hath gotten such domination over their affections , that the conscience saith I cannot doe this ; and then that hatred that should be turned upon the sinne , is turned upon the Word and the Minister , like unto some vermine , that when they are driven to a stand , they will flie in a mans face ; so these men when they see they must yeeld , they grow malicious , so that what they will not follow , that they will reproach : therefore it should be our care at all times to yeeld obedience , according to what wee know . There is a generation of churlish people , such as watch for offences , because they would goe to hell with some reason , they will not see who are weake , and who are hypocrites , but they cast reproach upon all ; and therefore oftentimes God in justice to them , suffers good men to fall , that such men may take scandall at them to their ruine . A man may know that the Word hath wrought upon his conscience , when hee comes to it , that hee may heare and learne , and reforme . A man that hath a heart without guile , is glad to heare the sharpest reproofes , because he knowes that sinne is his greatest enemy : but if we live in a course , that wee are loath should be touched , it is a signe our hearts are full of guile ; corrupt men they mould their Teachers , and fashion them to their lusts , but a good and upright heart is willing that Divine truths should have their full authoritie in the soule , giving way to our dutie , though never so contrary to flesh and blood . It is the duty of Ministers to labour to prevent objections that may arise in the hearts of the people , so as to hinder the passage of their Doctrine , and that truths may more readily come into the heart ; wee should labour to rellish the person , for secret surmises are stones to stumble at ; therefore both Ministers and people should be carefull to remove them . A man ought not to commend himselfe , but in some speciall cases ; first , because pride and envie in others will not indure it : secondly , it toucheth upon Gods glory , and therefore we should take heed : thirdly it deprives us of comfort , and hinders the Apologie of others : The Heathens could say , that the praising of a mans selfe is a burdensome hearing : Le ts take heede therefore that wee snatch not our right out of Gods hand ; but now on the contrary in some cases , wee may praise and commend our selves , as when we have a just calling to make an A pologie in way of defence , and for the conviction of them that unjustly speake evill of us : secondly , wee may speake well of our selves in way of example to others , as Parents to their children , and this doth well become them , because it is not out of pride or vaine-glory , because the end is discovered to be out of love unto them . It s the dutie of those that are Gods children when they have just occasion , to take the defence of others upon them : and thus did the blind man , Iohn 6. He defended Christ against the Pharisees ; and Ionathan spoke to his Father in the behalfe of David , though hee was called the sonne of a rebellious woman , yet he knew that hee ought this unto the truth ; God hath a cause in the world that must be owned , and therefore when the cause of Religion is brought upon the stage , then God seemes to say as Iehu did , Who is on my side , who ? God commends his cause and his children to us : And therefore curse yee Meroz ( said the Angell of the Lord ) curse yee bitterly the Inhabitants thereof , because they came not to the helpe of the Lord , to the helpe of the Lord against the mightie : so a curse lies upon those , that when the truth suffers , have not a word to defend it . Vsually the defamers of others are proud vaine-glorious persons ; if a man will search for the spirit of the devill in men , let him looke for it amongst vaine-glorious Teachers , Heriticks , and superstitious persons ; the ground of it is from the neerenesse of two contraries , there the opposition is the strongest , as fire and water when they are neere make the strongest opposition ; and who are so neere Gods children , as vaine-glorious Teachers that are of the same profession ; Pilat a Heathen shewed more favour to Christ than the Pharisees : and this use we should make of it , not to take scandall when we see one Divine deprave another , for it hath beene so , and will be so to the end of the world . All things out of God , are but grasse ; when wee joy in any thing out of God , it is a childish joy , as if wee joyed in Flowers , that after we have drawne out the sweetnesse , we cast them away , all outward things are cōmon to Castawayes as well as to us ; and without Grace they will provesnares ; at the houre of death what comfort can wee have in them , further than we have had humilitie and love to use them well : Therefore if wee would have our hearts seasoned with true joy , le ts labour to be faithfull in our places , and endeavour according to the gifts wee have to glorifie God. To glorie in any thing whatsoever , is Idolatry , because the minde sets up a thing to glory in , which is not God ; secondly , its spirituall adultery to cleave to any thing more than God : thirdly , its false witnesse bearing to ascribe excellency where there is none , wee have a prohibition ; Let not the wise man glory in his wisedome , nor the strong man in his strength , nor the rich man in his riches : God will not give his glorie to another ; and therefore when men will be medling with glory , which belongs to God alone , he blasts them , and sets them afide , as broken vessells , and disdaines to use them . A Christian joyes aright , when it proceedes from right principles , from Iudgement and Conscience , not from Fancie and Imagination ; when Iudgement and Conscience will beare him out ; when there is good termes betweene God and him ; for our joy must spring from peace , Rom. 5. Being justified by Faith , wee have peace towards God. The Apostles beginne their Epistles with Mercy , Grace and Peace ; Mercy in forgivenesse , Grace to renew our natures , and Peace of conscience here : these are things to be gloried in , if wee finde our sinnes pardoned , our persons accepted , and our natures altered ; then we may comfort our selves in any thing , in health , in wealth , in wife , in children , in any thing , because all come from the favour of God ; we may joy in afflictions , because there is a blessing in the worst things , to further our eternall happinesse , and though we cannot joy in affliction it self , as being a contrary to our nature , yet wee may joy in the issue , so that we may joyaright , when having interest in God , wee glory in the testimony of a good conscience ; when looking inward we finde all at peace ; when wee can say upon good grounds , that God is mine , and therefore all is mine , both life and death and all things , so farre as they may serve for good . The hearts of men , yea of good men , are apt to be taken up with outward things ; when the weake Disciples had cast out devils , they were ready to be proud ; but Christ quickly spies it , and admonishes them , not to rejoyce that the devils were subject to them , but that their names were written in the Booke of life . Therefore when wee finde the least stirrings to glory in any thing , wee must checke our selves , and consider what Grace wee have to temper them , what love wee have to turne these things to the common good ; for whatsoever a man hath , if hee have not withall , humilitie , and love to use it aright , it will turne to his bane . It hath beene an old imputation to lay distractednesse upon men of the greatest wisedome and sobrietie : Iohn the Baptist was accused to have a devill , and Christ to be besides himselfe ; and the Apostles to be full of new wine , and Paul to be madde : and the reason of this is , because as Religion is a mysticall and spirituall thing , so the Tenents of it seeme Paradoxes to carnall men : as first , that a Christian is the onely Free-man , and other men are slaves ; that hee is the onely Rich-man , though never so meane in the world ; that he is the onely Beautifull man , though ( outwardly ) never so deformed ; that hee is the onely happy man in the middest of all his miseries . Now these things though never so true in themselves seeme strange to naturall men ; and then again when they see men earnest against sinne , or making conscience of sinne , they wonder at this commotion for trifles , as if we made Tragadies of toyes ; but these men goe on in a course of their owne , and make that the measure of all , those that are below them are prophane , and those that are above them are indiscreete : by fancies and affections , they create excellencies , and then cry downe spirituall things as folly ; they have principles of their owne ; to love themselves , and to love others onely for themselves , and to hold on the strongest side , and by no meanes to expose a mans selfe to danger : But now when men beginne to be religious , they deny all their owne aimes ; and that makes their course seeme madnesse to the world ; and therefore they labour to breed an ill conceit of them , as if they were mad men and fooles . Gods children are neither mad men nor fooles , as they are accounted ; it is but a scandall cast upon them by the mad men of the world : They are the onely wise men , if it be well considered ; for first , they make the highest end their aime , which is to be a Childe of God here , and a Saint hereafter in heaven ; secondly , they aime to be found wise men at their death , and therefore are alwayes making their accounts ready : thirdly , they labour to live answerable to their rules ; they observe the rule of the Word to bee governed according to the same : fourthly , they improve all advantages to advance their end , they labour to grow better by blessings and crosses , and to make a sanctified use of every thing : fiftly , they swimme against the streame of the times , and though they eate , and drinke , and sleepe , as others doe , yet ( like the Starres ) they have a secret course and carriage of their owne , which the world cannot discerne , and therefore a man must be changed and set in a higher ranke , before he can have a sanctified judgement of the wayes of God. Those that lay the imputation of folly and madnesse on Gods children , will be found to be fooles and madde men themselves : Is not he a foole that cannot make a right choice of things ; and how doe carnall men make their choice , when they imbrace perishing things for the best : secondly , a carnall man hath not parts to apprehend spirituall things aright ; hee cannot see things invisible : thirdly , in his heart he accounts it a vaine thing to serve the Lord : fourthly , he judges his enemies to be his best friends ; and his best friends to be his worst enemies : fiftly , the principles of all his actions are rotten , because they are not directed to the right object , therfore all his affections are madde ; as his joy , his love , his delight ; his love is but lust , his anger vexation , for his confidence hee calls Gods love into question ; but if a false suggestion comes from the devill , that hee imbraces , and therefore is hee not now a mad man ? And this is the condition of all naturall men in the world . True freedome is when the heart is inlarged , and made subordinate to God in Christ. A man is then in a sweete frame of soule when his heart is made subject to God , for he being larger than the soule , sets it at libertie , God will have us make his glory our aime , that hee may bestow himselfe upon us . When the love of Christ is manifested to mee , and my love againe to Christ is wrought by the Spirit ; this causes an admiration to the soule ; when it considers what wonderfull love is in Christ ; and the Spirit shall witnesse that this love of Christ is set upon me , from hence it begins to admire ; Lord , where fore wilt thou shew thy selfe to us , and not to the world ? what is the reason thou lovest mee and not others ? when the soule hath beene with God in the Mount , and when it is turned from earthly things , then it sees nothing but love and mercie ; and this constraines us to doe all things out of love to God and men . When Ioshua cursed the man that should build the walles of Iericho , hee was not in commotion and fury , but in a peaceabletemper . So that when cursing comes from such a one , he is a declaratory instrumēt , and the conveigher of Gods curse : Therefore every man must not take upon him to curse , for men oftentimes curse where they should blesse , which is an arrow shot upright , that falls downe upon his owne head ; but those that come in the name of the Lord , and are qualified for that purpose , their cursings or blessings are to be esteemed , for they are a meanes oftentimes to conveigh Gods blessings or his cursings upon us . It is over-curious to exact the first beginnings of Grace , because it falls by degrees , like the dew undiscernably : and further , there is a great deale of wisedome as well as power in the working of Grace ; God offers no violence to the soule but workes sweetely , yet strongly ; and strongly , yet sweetely ; he goes so farre with our nature , that wee shall freely delight in Grace ; so that now he sees great reason why hee should alter his course ; God doth not overthrow ▪ Nature , the streame is but changed , the man is the same . Where the soule desires the forgivenesse of sinne , and not Grace to lead a new life , that desire is hypocriticall , for a true Christian desires power against sinne , as well as pardon for it ; if we have not sanctifying Grace , wee have not pardoning Grace ; Christ came as well by water to Regenerate , as by blood to Iustifie : It should therefore be our continuall care and indeavour to grow and increase in Grace , because without it wee shall never come to heaven , without this endeavour our sacrifices are not accepted ; without this wee cannot withstand our enemies , or beare any crosse , withou● it we cannot goe on comfortably in our course ; without this wee cannot doe any thing acceptable and pleasing to God. God will be as the dew unto Israel , and hee shall grow as the Lilly , and cast forth his rootes as Lebanon , Hos. 14. 5. These are not words wastfully spent ; for wee have great need of such promises , especially in a distressed estate , for then our spirits are apt to sinke , and our hearts to faint , and therefore wee have neede to have the same comforts often repeated . Prophane hearts thinke what neede all this ; but if ever thou beest touched in conscience for thy sinnes , thou wilt then be farre from finding fault ; when God useth all the secrets in the booke of Nature , and translates them to assure us of his mercy and love . Gods children are strengthened by their falls , they learne to stand by their falls ; like tall Ce ▪ dars , the more they are blowen , the deeper they are rooted : that which men thinke , is the overthrow of Gods children , doth but roote them deeper ; so that afrer all outward stormes , and inward declinings , this is the issue , They take roote downeward , and bring forth fruit upwards . A Christian in his right temper , is compared to the best of every thing ; if to a Lilly , the fairest ; if to a Cedar , the tallest ; if to an Olive tree , the most fruitfull , And his smell shall be as Lebanon : Wee should therefore make use of all naturall things , and apply them to spirituall , if we see a Lilly , thinke of Gods Promise , and our dutie , wee shall grow as Lillies ; when see see a tall tree , thinke I must grow higher in Grace ; and when we see a Vine , thinke I must grow in fruitfulnesse ; when wee goe into our Orchards or Gardens , let the sight of these things raise our thoughts higher unto a consideration of what 's required of us . As its the glory of the Olive tree to be fruitfull , so it s the glory of a Christian to be fruitfull in his place and calling , and the way to be fruitfull is to esteeme fruitfulnesse a glory , it s a gracious sight to see a Christian answer his profession , and flourish in his owne standing , to be fruitfull and shine in good workes , when abilitie and opportunity , and a heart answerable doe all meete for doing good , this is glorious . When wee goe about any action or businesse , let us alwayes aske our soules this question , Is this sutable to my calling , to my hopes ? but if not , Why doe I doe it ? I that am a King to rule over my lusts , doth this agree with my condition ? this base act , this base Company ; shall such a man as I doe this ? When a man brings his heart to reason thus with himselfe , it will breede Ephraims resolution , What have I any more to doe with Idolls , and in walking thus circumspectly , wee shall finde a heate of comfort , accompanying every good action , and a sweete rellish upon the conscience , with humilitie and thankefulnesse , acknowledging all the strength wee have , to be from the dew of his Grace . In times of calamitie , God will have a care of his fruitfull trees , as in the 20. of Deute . 19. The Israelites were commanded ; that they should not destroy the trees that bare fruit ; so though Gods Iudgemēts come amongst us , yet God will have a speciall care of his children that be fruitfull , but the Iudgements of God will light heavy upon barren trees , And howsoever God may indure barrennesse in the want of meanes , yet hee will not in the use of meanes , It were better for a bramble to be in the wildernesse than in an Orchard , nothing will beare us out , but fruitfulnesse . It may be observed that old men ( seeme not to grow , nor to be so zealous as many young Christians ; but the reason is , because there is in young Christians a greater strength of naturall parts , and that shewes it selfe , and makes a great expression , but aged men they grow in strength and stablenesse , and are more refined , their knowledge is more cleere , their actions more pure , their zeale more refined , and not mingled with wild-fire ; and therefore though old Christians be not carried with a full streame , yet they are more stable and judicious , more heavenly minded , more mortified , they grow in humility out of a clearer sight of their owne corruptions . In true conversion the soule is changed to be of the same minde with Christ , that as hee is affected , so the soule of such a one is affected , and as hee loathes all ill , so upon this ground , there must be a loathing of whatsoever is evill ; but a carnall man is like a Wolfe driven from the Sheepe , that yet retaines his wolvish nature ; so these men that are driven from their sinnes , onely out of terrour of conscience , they are afrighted with sinne , but they doe not hate it ; therefore a loathing of evill is required as well as the leaving of it . If wee would make it evident , that our conversion is sound ; we must loath and hate sinne from the heart : now a man shall know his hatred of evill to be true : first , if it be universall : Hee that hates sinne truely hates all sinne : secondly , where there is true hatred it is unappeaseable , there is no appeasing of it , but by abolishing the thing it hates : thirdly , hatred is a more rooted affection than anger , anger may be appeased , but hatred is against the whole kinde : fourthly , if our hatred be true , it hates all ill in our selves first , and then in others ; he that hates a toad , hates it most in his owne bosome : Many like Iuda are severe in censuring of others , but are partiall to themselves ; fiftly , he that hates sinne truely , hates the greatest sinne in the greatest measure , he hates it in a just proportion : sixtly , our hatred is right , if wee can endure admonition & reproofe for sin , & not be in rage with him that tells us of it ; therefore those that swell against reproofe , hate not sinne ; onely with this caution ; It may be done with such indiscretion and self-love , that a man may hate the proud manner ; therefore in discovering our hatred of sinne in others ; we must consider our calling ; it must be done in a sweete temper , with reserving due respect of those to whom wee shew our dislike , that it may be done out of true zeale , and not out of wild-fire . All love and associations that are not begun on good termes , will end in hatred , wee should take heede whom we joyne in league and amitie withall : before wee plant our affections ; consider the persons what they are ; if wee see any signes of Grace , then it is good , but if not , there will be a rent . Throughout our whole life this ought to be our Rule , we should labour in all companies , either to doe good , or receive good , and where we can neither doe nor receive good , wee should take heede of such acquaintance : Let men therefore consider and take heede , how they stand in combination with wicked persons . Whosoever will live godly in Christ Iesus , must suffer persecution , hee must have his nature changed , and carry his hatred against all opposite courses ; and therefore to frame a Religion that hath no trouble with it , is to frame an Idoll : but Neuters in Religion are like unto Batts , that men can scarce distinguish from Myce , or flying foule , because they have a resemblance of both ; take heede therefore of neutralitie in Religion ; after the first heate many become luke-warme , and from that they fall to coldnesse ; let us therefore looke to our beginnings , pure affection in Religion must also be zealous . Wisemen will doe nothing without great ends ; and the more wise , the greater are their ends ; shall wee attribute this to men , and not to the wisecome of God ? Christ would never have appeared in our nature , and suffered death , but for some great end ; shall we thinke that this Mystery of Gods taking flesh upon him , was for a slight purpose . Now the end of his comming was to save sinners , 1 Tim. 1. 15. He came to bring us to God , 1 Pet. 3. 18 But he that will save us must first bring us out of Sathans bondage ; therefore Christ came to destroy the workes of the devill , 1 Ioh. 3. 8. It must needes follow therefore , that the salvation of our soules is of great consequence , seeing for this onely end , Christ tooke our nature upon him and suffered for us . Christ came to destroy the workes of the devill in us , but yet hee makes us Kings under him , to fight his battels : and as by his Spirit in us , hee destroyes the workes of the devill ; so he doth it in the exercise of all the powers , and parts of soule and body , and by exercising the Graces of his Spirit in us : Hee hath made us Kings and Priests , not that wee should doe nothing , but that wee should fight , and in fighting overcome : The chiefest grace that God doth exercise in overcomming our corruptions is faith ; we fell by Infidelitie and Disobedience ; now Christ comes and displants Infidelity , and instead thereof hee plants Faith , which unites us to him , and then by a divine skill , it drawes a particular strength from Christ to fight his battells against corruption . Temptations at first are like Elias cloud , no bigger than a mans hand , but if we give way to them , they overspread the whole soule ; Sathan nestles himselfe , when wee dwell upon the thoughts of sinne , we cannot withstand suddaine risings , but by grace we may keepe them , that they doe not abide there long ; let us therefore labour as much as wee can , to be in good companie and good courses , for as the holy Ghost workes by these advantages , so we should wisely observe them . It s hard to discerne the working of Sathan from our owne corruptions , because for the most part hee goes secretly along with them ; he is like a Pirat at sea , hee sets upon us with our owne ▪ Colours , hee comes as a friend ; and therefore it is hard to discerne , but it s partly seene by the eagernesse of our lusts , when they are suddaine , strong and strange , so strange sometimes , that even nature it selfe abhorres them : the Spirit of God leads sweetly , but the devill hurries a man like a Tempest , that hee will heare no reason , as we see in Ammon for his sister Tamar . Againe when we shake off motions of Gods Spirit , and mislike his Government , and give way to passion , then the devill enters ; Let a man be unadvisedly angry , and the devill will make him envious and seeke revenge ; when passions are let loose , they are Chariots in which the devill rides ; some by nature are prone to distrust , and some to be too confident , now the devill hee joynes with them , and so drawes them on further , hee broods upon our corruptions ; hee lies ( as it were ) upon the soules of men , and there broods and hatches all sinne whatsoever : All the devills in hell cannot force us to sinne , he workes by suggestions , stirring up humors and fancies , but hee cannot worke upon the will : wee betray our selves by yeelding before hee can doe us any harme , yet hee ripens sinne There are some sinnes , that 's let Sathan loose upon us : as first pride ; wee see it in Paul , 2 Cor. 12. 7. Secondly , conceitednesse and presumption , as we may see in Peter , Matth. 26. 33. Thirdly , securitie , which is alwayes the fore runner of some great punishment , or great sinne ( which also is a punishment ) as we see in David ; fourthly , Idlenesse , it s the houre of temptation , when a man is out of Gods businesse : fifthly , Intemperance , either in loosenesse of Diet , or otherwise ; therefore Christ commands us to be sober and watch , , and looke to sobrietie in the use of the creatures : sixtly , there is a more subtill intemperance of passion , for in what degree we give way to wrath and revenge and covetousnesse ; in that degree Sathan hath advantage against us : seventhly , when a man will not beleeve and submit to truths revealed , ( though but a naturall truth ) therefore God gave them up to vile affections , Rom. 1. 26. because they would not cherish the light of nature ; much more when we doe not cherish the light of Grace . As Christ wrought our salvation in an estate of basenesse ; so in our way to glory wee must be conformable to our head , and passe through an estate of basenesse ; wee are chosen to a portion of afflictions , as well as to Grace and Glory : God sees it needfull also , because we cannot easily digest a flourishing condition , wee are naturally given to affect outward excellencies , when we are trusted with great matters , we are apt to forget God and our dutie to others : This should therefore teach us to justifie God , when wee are any wayes abased in the world . There are a world of poore , who yet are exceeding proud ; but God sanctifies outward povertie unto his children , so as it makes way for poverty of Spirit , that as they are poore , so they have a meane esteeme of themselves , it makes them inwardly more humble , and more tractable . Therefore when wee are under any crosse ; observe how it workes , see whether wee joyne with God or no , when hee afflicts us outwardly , whether inwardly wee be more humble ; when hee humbles us and makes us poore , whether we be also poore in spirit : When God goes about to take us downe , we should labour to take downe our selves . Poverty of spirit should accompany us all our life long ; to let us see that we have no righteousnesse of our owne to sanctification , that all the grace we have is out of ourselves , even for the performance of every holy duty ; for though wee have grace , yet wee cannot bring that grace in to Act , without new grace , even as there is a fitnesse in trees to beare fruit , but without the influence of heaven they cannot . That which oftentimes makes us miscarry in the actions of our callings , is , because wee thinke wee have strength and wisedome enough ; and then what is begunne in selfe-confidence , is ended in shame ; wee set upon duties in our owne pride , and strength of parts , and finde successe accordingly ; therefore it s a signe that God will blesse our indeavours , when out of the sense of our owne weakenesse wee water our businesse with prayer and teares . It is not sufficient for a Christian to have habituall grace ; there is no Vine can bring forth fruit without the influence of heaven , though it be rooted ; so wee cannot bring forth fruit , unlesse God blow upon us , our former strength will not serve , when a new temptation comes : it is not enough to have grace , but we must use it , we must exercise our faith , love , patience , humility ; and for this purpose God hath furnished us with the Spirit of all Grace : Let us therefore remember when we have any dutie to doe , to pray unto Christ to blow upon us with his Spirit . God doth not so much looke at our infirmities , as at our uprightnesse and sinceritie ; and therefore when we are out of temptations , wee should consider and examine what God hath wrought in us ; and then though there be infirmities and failings , yet if our hearts be upright God will pardon them ; as wee finde that David and others were accounted upright , and yet had many imperfections . Watching is an exercising of all the graces of the soule , and these are given to keepe our soules awake ; we have enemies about us that are not asleepe , and our worst enemy is within us , and so much the worse , because so neere ; we live also in a world full of temptations , and wicked men are full of malice , wee are passing through our enemies Countrey , and therefore had neede to have our wits about us ; the devill also is at one end of every good action , and therefore we had neede to keepe all our graces in perpetuall exercise : we should watch in feare of jealousie , taking heede of a spirit of drowsinesse , labouring also to keepe our selve unspotted of the world . It may be asked , how we shall know the Scripture to be the Word of God. For answer , Doe but grant first , that there is a God , it will follow then that he must be worshipped and served ; and that this service must be discovered to us , that wee may know what hee doth require : and then let it be compared what Word of God can come neare to be the same with this . Besides God hath blessed the superstition of the Iewes , who were very strickt this way , to preserve it for us ; and the Heretickes since the Primitive Church have so observed one another , that there can be no other to this Word . But now wee must further know , that we must have some thing in our soules , suitable to the truthes contained in it , before we can truely and savingly beleeve it to be the Word of God , as that we finde it to have a power in working upon our hearts and affections , Luke 24. 32. Did not our hearts burne within us , when he opened to us the Scriptures . Againe , it hath a divine operation to warme and pacifie the soule , and a power to make a Felix tremble ; it hath a searching quality to divide betweene the marrow and the bone ; we doe not therefore onely beleeve the Scriptures to be the word of God , because any man saith so , or because the Church saith so ; but also and principally because I finde it by experience working the same effects in me that it speakes of it selfe ; and therefore let us never rest , till when we heare a promise , wee may have some thing in us by the sanctifying Spirit , that may be suitable to it , and so assuring of us , that it is that Word alone that informes us of the good pleasure of God to us , and our duty to him . There is in God a fatherly anger , after conversion he retaines that ; and this Fatherly anger is also turned away , when in sinceritie we humble our selves : There is one saith well ; A child of anger , and a child under anger : Gods children are not children of wrath ; but sometimes they are under wrath ; when they doe not carry themselves as sonnes ; when they venture on sinnes against conscience , &c. but if they humble themselves and reforme , and flie to God for mercie , then they come into favour againe , and recover the right of sonnes . Wee may know that God loves us , when by his Spirit , he speakes friendly to our soules , and wee by prayer speake friendly to him againe ; when wee have communion and familiaritie with him whom God loves , to them hee discovers his secrets , even such secrets as the soule never knew before : Hee reveales them to us when our hearts are wrought to an ingenuous confession of sinne ; and when we have no comfort but from heaven ; even as a father discovers his bowells most to his child when it is sicke ; so God reserves the discoverie of his love , especially , untill such a time , when wee renounce all carnall confidence : therefore if wee can assure our soules that God loves us , let us then be at a point for any thing that shall happen to us in this world , whether it be disgrace or contempt , or whatsoever , because we may fetch patience and contentednesse from hence , that Gods love supplies all wants whatsoever . After a gracious pardon for sinne , there are two things remaining in us , Infirmities , and Weakenesses ; Infirmities are corruptions stirred up , which hinders us from good , and puts us forward to evill ; but yet they are so farre resisted and subdued , that they breake not forth into action . Weakenesse , is when we suffer an infirmitie , to breake out for want of watchfulnesse , as if a man be subject to passion , when this is working disturbance in the minde , it is infirmitie ; but when for want of watchfulnesse , it breakes forth into action , then it is weakenesse , and these diseases are suffered in us , to put us in minde of the bitter roote of sinne , for if we should not sometimes breake forth into sinne , wee should thinke that our nature were cured : Who would have thought that Moses so meeke a man , could have so broken out into passion ; we see it also in David , and Peter , and others : and this is to shew that the corruption of nature in them , was not fully healed ; but there is this difference betweene the slippes and falls of Gods children , and of other men ; when other men fall , it setles them in their dregges ; but when Gods children falls , they see their weakenesses , they see the bitter roote of sinne , and hate it the more , and are never at quiet till it be cast out by the strength of Grace and Repentance : Therefore let no man be too much cast downe by his infirmities , so long as they are resisted , for from hence comes a fresh hatred of corruption ; and God lookes not upon any sinne , but sinne ungrieved for , unresisted , otherwise God hath a holy end in suffering sinne to be in us , to keepe us from worse things . There is none that out of sinceritie , doe give themselves to holy conference , but are gainers by it : Many men aske questions , and are inquisitive to know ; but not that they might put in practise ; this is but a proud desire to taste of the tree of knowledge ; but the desire of true affected Christians is to know that they might seeke Christ ; we gaine oftentimes by discourse with those that are punies in Religion : Saint Paul desires to meete with the Romanes ( though they were his converts ) that he might be strengthened by their mutuall faith , Rom. 1. 12. When once the Spirit doth fasten the wrath of God upon the conscience of one whom he meanes to save , then there followes these afflicting affections of griefe and shame ; and from hence comes a dislike and hate of sinne , hence beginnes a divorce betweene the soule and the beloved sinne , so that whereas there was before a Scepter of sinne in the soule ; now God beginnes to dispossesse that strong man , and then followes a strong desire to be better , and a holy deseparation , that if God in Christ benot mercifull , then the soule saith what shall become of me ; and as the Spirit lets in some terrours , so he lets in also some hopes ; as , What shall I doe to be saved , implying are signation of the will totake any course , so he may be saved , and then all the world for one droppe of mercy . Christ never comes into any heart but where hee is valued and esteemed , yet he delights not to hide himselfe from his poore creature ; but when we are fit , when wee truely judge our selves unworthy of any savour ; then hee receives us : Here is comfort therefore for the worst of men , if they will come in and submit to Gods Ordinances , they will be effectuall to subdue our corruptions , and when once God hath taken up the heart of man for his Temple , hee will then bring into it all his Treasures ▪ there will be a mutuall fellowship betweene God and the soule , when we are once subdued . God is so powerfull an Agent , that hee can overthrow all , hee can overthrow the carnall principles of reason , which everie naturall man hath in the Fort of his soule ; He presents to men the condition they are in by nature ; and le ts in a taste of his vengeance ; when God in his Ordinances shewes grea ter reasons for goodnesse , than Sathan can in his carnall courses , then all falls downe : Those therefore that are not fully subdued , yet let them come to the Ordicances ; for then they are within Gods reach : when the Word of God discovers the basenesse , vilenesse , and danger of sinne , then the soule stoopes ; therefore let none despaire , for though thy heart be stone , yet God can worke powerfully , nothing is difficult to infirmities , but it s a divine worke to pull downe a wicked sinner . However we take paines in our callings , yet the abitie and blessing comes from God : Wee pray for daily Bread , and yet hee gives it , though we labour for it ; there is a gift of successe , which unlesse it be given us from above , wee shall with the Disciples catch nothing . Gifts are for Grace , and Grace for Glory ; Gifts are peculier to some men , but Grace is common to all Christians : Gifts are peculier to many , and com mon to such as are not good : Gifts are joyned with great sinnes ; but Grace hath love and humilitie to take downe the soule ; the devill hath lost little of his accutenesse , but yet hee remaines mischeivous ; so many men have great parts , but they have also a divellish spirit ; Grace comes from more speciall love , and yet men had rather be accounted devills than fooles ; account them men of parts , and then count them what you will. It is a hard matter to finde out the least measure of Grace , and the greatest degree of formalitie , for as Painting oftentimes exceedes the thing , so doth an Hypocrite oftentimes make a greater shew , but the least measure of saving Grace is from desires ; and these are knowne to be saving , if they proceede from a taste of the thing , and not meerely from the Object , and therefore we must distinguish betweene affections stirred up , and the inward frame , for those that are suddenly stirred up , doe presently returne ; the waters in the Bath have a naturall hotnesse , but water when it is heated will returne to its former coldnesse . Though wee be sure of victory over our spirituall enemies , yet we must fight : The conquered Kings must be fought with all ; Christ that fights for us , fights with us , and in us , and crownes us when all is done , and the time will come ere long , when wee shall say of our enemies , as Moses said of the Egyptians , Those enemies that wee now see , wee shall see them no more for ever . Be strong therefore in the Lord , and in the power of his might , Ephe. 6. FINIS . Notes, typically marginal, from the original text Notes for div A12181-e870 Iudg. 5. 23. 
A12209	----	Two sermons: preached by that faithfull and reverend divine, Richard Sibbes, D.D. and sometimes preacher to the honorable society of Grayes Inne; and master of Katherine Hall in Cambridge Sibbes, Richard, 1577-1635. 1639 Approx. 62 KB of XML-encoded text transcribed from 47 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A12209 STC 22520 ESTC S114825 99850048 99850048 15231 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12209) Transcribed from: (Early English Books Online ; image set 15231) Images scanned from microfilm: (Early English books, 1475-1640 ; 1585:13) Two sermons: preached by that faithfull and reverend divine, Richard Sibbes, D.D. and sometimes preacher to the honorable society of Grayes Inne; and master of Katherine Hall in Cambridge Sibbes, Richard, 1577-1635. [6], 87, [1] p. By T. Cotes, for Andr. Kembe, & are to be sold at his Shop at S. Margarits Hall in Southwarke, Printed at London : 1639. On Canticles i.2; Coloss. iii.1. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2002-11 TCP Assigned for keying and markup 2003-01 Apex CoVantage Keyed and coded from ProQuest page images 2003-02 John Latta Sampled and proofread 2003-02 John Latta Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion TWO SERMONS : PREACHED By that Faithfull and Reverend Divine , RICHARD SIBBES , D. D. and sometimes Preacher to the Honorable Society of Grayes Inne ; And Master of Katherine Hall in CAMBRIDGE . Printed at London by T. Cotes , for Andr. Kembe , & are to be sold at his Shop at S. Margarets Hill in Southwarke . 1639. Imprimatur Tho. Wykes . Aprill 12. 1638. TO THE RIGHT WORSHIPFVLL Sir John Howland , Knight . SIR , THese two Sermons were brought unto me for the Sermons of that learned and religious Divine , whose name they beare : and , so farre as I am able to judge , the stile and spiritualtie of the matter argue no lesse . Being earnestly requested to peruse them , I thought fit to commend them to the world under your name , because I know that you so well affected the Author . Now my request unto you is , that you would be pleased to accept the Dedication of them as a testimony of his sincere affection , who labours , and prayes for your good in the best things , Your Worships to be commanded in all Christian service ; R. T. THE SPOVSE , HER Earnest desire after Christ her Husband . OR , A Sermon preached on CANT . 1. Vers. ● . By that Faithfull and Reverend Divine , Richard Sibbes , D. D. and sometimes Preacher to the Honorable Societie of Grayes-Inne : And Master of Katherine Hall in Cambridge . PSAL. 73. 25. Whom have I in Heaven but thee ? and there is none upon earth that I desire besides thee . THE SPOVSE , Her earnest desire after Christ. CANT . 1. ● . Let him kisse mee with the kisses of his mouth , for thy love is better then wine . THE HOLY Ghost is pleased here to cōdescend to our infirmities , and that wee might helpe our selves , in our spirituall estate , by our bodily ; hee speaketh here of heavenly things after an earthly manner , and in a comfortable mystery . As in other places the Holy Ghost sets out the joyes of Heaven by a sweet Ban quet : so here hee sets out the union that wee have with Christ , by the union of the Husband with the wife . And that wee might the better understand what this union is , hee condescends to our weake capacities , that wee might see that in a glasse of resemblance which wee ( through our corruptions ) cannot discerne in the owne nature . This booke therefore is nothing else but a shadowed demonstration and setting forth of the love of Christ to his Church , and of the love of the Church to Christ under certaine earthly similitudes so familiarly and naturally , that the Iewes tooke , and doe take great scandall at it , and therefore would not have any to reade it , till they should come ( at least ) to the age of thirty yeares ; and this , least they thereby should be tempted to wantonnesse and foule incontinency ; where in they should seeme wiser then God himselfe , and teach the holy Ghost to speake . But the Holy Ghost is pleased thus by corporall , to set out spirituall things , which are of a higher straine , that by some deeper thoughts , and more then a taste of the one , they might bee made to transpose their affections ( which in your youthfull age are most strong ) from the heate of naturall love to a flame of spirituall desires , and to the things of God. All therefore who are spiritually minded , ( for whom chiefly the Scriptures , and this holy booke of Scripture were written ) must indeavour out of this shell , to take out the sweete kernell of our blessed Communion with Christ , howsoever others ( otherwise minded ) take offence hereat ; for here , the union betweene Christ and his Spouse is so familiarly and to the life pensilled out by that union which is betweene the Husband and the Wife , that though ungodly men may stumble here , as at some stone of offence , yet the godly may by a better hand receive instruction and much bettering from the same . To come to the words themselves , they are the words of the Spouse to Christ , containing in them two particulars . First , an earnest desire in these words , Let him kisse mee with the kisses of his mouth . In which note 3. things further ; as , First the person desiring , the Church . Secondly , the person desired , Christ. Thirdly , the thing desired , A familiar kisse of his mouth . Secondly , the ground of the desire , fetelit from the excellency of the thing desired , in these words , For thy love is sweeter then wine . From the whole in generall ; observe a spirituall contract betweene Christ and his Church . There is a civill contract betweene man and wife ; answerable to w ch the spirituall betweene Christ and his Chuch holds fit resemblance . 1. That this civill contract may hold ; both parties must consent . So it is betweene Christ and his Spouse ; hee was so in love with mankind that he hath taken our nature upon him , and this his incarnation is the ground of all this union of ours with him . For first , his incarnation is the cause or ground of our union with him in grace here : and secondly , our union in grace is the ground of our union with him in glory . And now that we may be a Spouse to him , he gives us his Spirit to testifie his love to us , that we might give our consent in love to him againe ; and that wee might be made a fit Spouse for him . 2. Likewise in marriage there is a communicating of all good things ; and so it is here . Christ here in this spirituall contract gives himselfe , and with himselfe all good things unto us . The Spirit therefore is the Churches ; his happinesse the Churches , his graces are the Churches , his righteousnesse the Churches ; In a word , all his priviledges and prerogatives are the Churches ; as saith the Apostle , all things are Christs , and Christ is yours ; and the reason is given for all are Christs , and all that are Christs are yours by this spirituall symbolizing contract . This excellency is spoken of by the Prophet Hosea ; where speaking of this spirituall contract betweene Christ and his Church he saith ; In that day when he shall marry her unto himselfe in faithfulnesse , he will make a covenant for her with all creatures ; with the beasts of the field , the foules of heaven , and all that creepeth upon the earth : so that upon this contract commeth in a traine of familiaritie , or league of close union between the Church and all the creatures . All that he hath done , all that hee hath suffered , by this contract is made ours , and we have the benefit of all , by being his members , and of his body . Object . But what have wee to bestow upon him againe ? Sol. Nothing at all , neither portion nor proportion ; neither beauty nor riches ; but a miserable and base condition that he took upon him . For use : This is a welspring of much comfort , & a ground of many duties . For our comfort . Christ condescended so farre unto us , and into such a neare aquaintance tooke us as to make us his Spouse , he who did so hath al things at his command : and then what can wee want at the fountaine ? Wee can want no protection ; for that is the covering of this Well : we can want no good thing , for all goodnesse is in this Well of life ; we have free accesse unto Christ as the wife hath to her hus band , for who should have free accesse to the husband but the wife ; or who so free as shee ? So , who hath free accesse to Christ , but the Spouse , or so as shee hath . Yea , but we have infirmities , and are by them a wife too farre unfit for such a husband ? True indeede : but shall man beare with his wife , because shee is the weaker vessell , and will not Christ much more with his Spouse ? But this union of man with wife is but for a short time ; death cuts that wife , but here ( which is our chiefest comfort ) this contract is not for a time but for ever . I have married thee unto my selfe for ever saith the Lord. And therefore wee shall never want potection or direction , or good thing while we are his ; and his wee shall hee ever . And thus stands the case betweene Christ and us Now for the duty on our part it is to love him againe with a mutuall and obedient love , to honour him as Sarah did Abraham , when shee called him Lord ; and to manifest it by doing what hee would have us to doe , and by suffering what he would have us to beare for his sake . But to come to particulars . First , we have the person desiring , Let him kisse me ; Secondly the person desired , let Him ; Thirdly , the things , the kisses of his mouth . For the first ; Me , it is here the speech of the whole Church , and so of every particular member , every of which is the Spouse of Christ. The point from hence is : All Christian savours belong to all Christians alike ; wee ( all alike ) have one Faith , one Baptisme , one Spirit , and every Christian may say mee : so saith the whole Church ; and every Christian as well as it may so say : for all Christian priviledges belong to all alike . Herein take comfort then , that who soever belongs to the Church in generall , belongs to thee as a particular of the whole . I name but this . Now secondly , this teaches us by steps of reason to ascend from one spirituall priviledge to another , as thus ; Abraham beleeved , and it was counted to him for righteousnesse ; and therefore if I beleeve , I shall be counted righteous . David sinned ; and David sinning repented and found mercy , and therefore if I repent I shall finde mercy . And thus all priviledges belong alike to all Christians . Every Christian soule is the Spouse of Christ as well as the whole Church . Therefore Saint Paul thus propoun's himselfe an example to all that would beleeve in Christ , 1 Tim. 1. 16. God had mercy on me . Where therefore hee encourageth all to come unto Christ , by his owne experience , videlicet , that hee will have mercy on thee , as he had on him . Whatsoeever then is promised to the whole Church , that apply to thy owne soule in particular ; and whatsoever is required of the whole Church , that know to bee required of thee in thy particular by Christ , if thou be a member of his body , and beest in his service . But though in spirituall favours all have alike portion and proportion ; yet it is not so in outward things . For here some are rich , some poore , some honorable , and some base , and all with some difference : but in the best priviledges and best gifts there is an equall extension to all ; to the poore Christian as much and as soone as to the rich : to him that is base in the eye of the world , as well and ( perhaps ) sooner then to him that is honorable . And now secondly , for the person desired ; Let him . Many make love to this Spouse ; the divell , the world and the flesh . The divell and carnall persons make love to the soule to draw her away from Christ , but shee will not turne aside , but lookes to Christ still , Let him kisse me . Shee goes not ( as Papists doe ) to Peter and Paul , or any Saint ; but to Christ , and to him onely . Saith shee , he is my welbeloved and I am his , hee is my inclosure , and I am his peculiar ; none have I in heaven but him , and there is none that I desire in comparison of him . Hee hath singled out me , and I him ; Let Him kisse me , saith the Spouse , and I will kisse none but him . For the third thing , the thing desired ; Let Him kisse me , &c. The thing desired here , is a kisse . There are divers sorts of kisses spoken of in Scripture : there is a kisse of superiours to inferiours , and of inferiours to superiours . Also there is an holy a kisse , and an hypocriticall kisse , as b Ioabs was to Amasa , and as c Iudas kisse to Christ. There are kisses of love , so d Ionathan kissed David ; there are kisses of subjection ; and here what is sayd , may well bee taken in sence as there , e kisse yee the Sonne , &c. But this kisse is of a superiour to an inferiour ; Let Him kisse me with the kisses of His mouth : that is , let him shew me a further testimony of his love by his presence ; and let mee enjoy a further communion with him : or let him further assure me of his love . Consider the Churches meaning here : the Church , however shee had good interest in this spirituall joynture at the marriage making ; yet shee , ( according to the different degrees of time ) had different degrees of desires to bee further and further assured . From Solomons time , and before , even from the beginning , there was ever a desire in the Church to these kisses of Christs mouth ; which is , that hee would come in our nature ; and that he would manifest by little and little , and clearer and clearer , his comming in the flesh ; which accordingly he did by degrees , and with open countenance at last . As first in Paradise ; a The seede of the woman shall breake the Serpents head ; then to Abraham , b In thy seede shall all the families of the earth be blessed ; aftēr that , to one Tribe , the Tribe of c Iuda ; then to one Family of that Tribe , the house of David ; and sweetly to his Prophet Esay , d A Virgin shall conceive ; and after with the finger of the Baptist , Iohn pointing to Christ ; e Behold the Lambe of God that takes away the sinnes of the world ; and so you see how Christ did reveale himselfe often , and by degrees unto his Church ; answerable to which were the desires of the Church for the comming of Christ ; as the Prophet Isaiah , where hee saith , Oh that thou wouldst breake the heavens and come downe . Where hee prophesied of those that should waite for the consummation of Israel : And thus before Christ came in the flesh ; the Church had a great longing after his incarnation ; as here : Let him kisse me with the kisses of his mouth . But this is not all , and shee was not ignorant that this could not bee till the last time of dayes ; therefore she desireth some further meanes of aquaintance with Christ , & knowledge of him ; desiring that hee would manifest himselfe more and more by his word , by his graces , and by his Spirit . As therefore then the desire of the Church was for the comming of Christ , so now that which Christians should desire and long after , is not that Christ might come to them , but that they might goe to him , and that they might bee with him in glory . They love his appearance ; but because this cannot be yet ; ( though the Church be still in expectation ) therefore he desireth to heare his words , or that hee would kisse her with his mouth in his Word . And yet that is not all neither ; but that shee might finde his Spirit now walking with her here ; and further that he would kisse her with his mouth , by encreasing his good graces in her , and by manifesting his love unto her : this is the desire of her soule . This is the whole suit of the Christian Church , and of every Christian soule : namely that Christ would thus kisse her , and that he would reveale himselfe every day more and more unto her , in his Word , in his Sacraments , by his Spirit , and by increase of graces with a plentifull addition . This I say , is the desire of the Church ; and it is the desire also of every Christian faithfull soule , even that Christ would thus breath upon her with the holy kisses of his lippes . And now wee come to the ground of this desire taken from the excellency of the love of Christ , which is here sayd by an experience of the whole of Christianitie , and by the particular of every Christian soule , to bee sweeter then wine . From hence wee note two things . First , that every Christian soule and the Spouse in generall hath a sweete taste of the love of Christ , even in this life . 2. That after this contract and taste of this love , shee hath ever springing up in her a further desire of the encrease and manifestation thereof . For the first ; As after the contract there is a more and more evident manifestation of love then was before ; yet not so full as after the marriage : so Christ , though hee doe give his Spouse a taste of his love here , and sends certaine love tokens unto her from heaven , some graces whereby his love is made more manifest then before it was , ( as Isaack sent to Rebecka some Iewels and Bracelets to manifest his love to her : ) yet his love is not fully manifested in this life , but is kept close untill the day of the great solemnitie . But because Christ cannot delight in his Spouse , unlesse she be decked with some of his graces here ; therefore here hee gives hee some hand sells of them , which are not onely a taste of his favours but the fruite of his love . The reasons are divers . The first reason is because hee would minister to her some solace after the long time of her absence from him , and that shee might not faint , but having some sweet taste of his love here , might stay her stomacke upon that , somewhat in hand , till the day wherein the Lord Christ will fully manifest his love unto her . The Lord seeth that his children are apt to bee opprest with heavinesse here ; and therefore he gives them a taste as the earnest of the bargaine , till the whole come ; that is , somewhat to comfort them till that come that will wipe away all teares , and shut out sorrow ; when there shall be no woe . Secondly , the Lord gives his children a sweet taste of his love here , that by weaknesse and frailty they might not fall away and so lose their first love ( but if they should slip ) that then they might recover their first grounds , and say with the Church ; wee will goe and returne to our first husband ; for it was better with us then , then now , Hos. 2. 7. so strong was that love , and so sweet that wee had from him . Thirdly , and this is because the manifestation of this his love doth wonderfully strengthen a Christian , causing him to goe lightly through the heaviest affliction : for when Christ assures a Christian of his love , then no affliction will seeme grievous , but hee 'l through all , hee 'l suffer whatsoever shall be fall him for Christs sake with joy . Lastly , Christ gives his Church , and so every Christian a taste of his love in this life , because he knowes we have many temptations in this world which are ready to steale away our affections , and , to rob God of his part in us ; as carnall pleasures , riches , honours , and the like . Now that these might not draw away our affections ; he gives us a taste of his love , which is better then all these , and all things else ; sweeter then the sweetest wine , or best thing that can bee desired . I say God gives us the first fruits of his love here ; and it is that our affections might be preserved chast to him , and wee kept from wandering in the love of a stranger . And so hee gives us a sweet taste of his love in this life ; that neither afflictions , on our left hand , might too much presse us downe or discomfort us ; nor the pleasures and delights of this life on our right steale us from God. The use is to teach us to admire at the goodnesse of God in this , that he is pleased so to provide for us , that is , so sufficiently as to keepe us from being too much overcome with heavinesse , through the multitude of temptations and afflictions , which in this life wee are subject unto , and to expell the bitternesse there of with the sweetnesse of his love , as with Sugar in the cup ; and all to have us fast unto himselfe , and our affections proper unto him . And so wee come to the second Doctrine , which is this : That the Church ( and so every Christian ) after this contract and first taste of Christs love , and evermore springing up in him , an insa . tiable desire after a further taste and deeper pledge of that love . The reasons why are two . The first may bee taken from the nature of true love , which is never satisfied . And hence it is that though Christ give his Spouse a taste of his love in his word , by sending his Embassadours , his Ministers with his love-letters , unto her in the Gospell , giving her therein a large volume of his love ; as also in the seale of his Spirit , and Sacramēnts ( those love-tokens ) and in many other worthy influences ; yet all this cannot satisfie her thirsty and more desiring soule ; but Christ , having thus manifested his love unto her , in the first fruits , shee must have more of the same , and still longs to have a further assurance . The second reason may bee drawne from Christs infinite riches , who ( therefore ) is so infinite in his gifts and glory , in his power , in his bountie , in his pleasures , joyes , and the like , that we know no end thereof . He hath all things , All power is given him in heaven and in earth ; every way infinite in himselfe and in his bounties infinitely magnificent , and how ( then ) can the Spouse but have an infinite desire to a further and still further taste of his love , and of a nearer communion with him ? And so whether we regard the nature of love , which is never satisfied ; or whether wee consider Christs infinite riches manifest in his truth ; there must be an in satiable mind of desire in a Christian , to bee further filled with , and more fully assured of the love of Christ. Where grace is , there is a further desire of growing in grace ; and it is an higher degree of love to desire an enjoying of the presence of Christ , then to desire to enjoy heaven it selfe , which cannot be yet . Therefore here let us try our love by our labouring , for that sight of Christ w ch we may have of him in this life below ; and here lot us desire often and much to see him in his ordinances , where hee manifests himselfe in a speciall manner . Therefore I say , art thou sicke and in prison , or so lame of thy limbes that thon canst not come to the assembly ? and is it therefore thy greatest trouble , and the great greefe of thy soule that thou art thus shut out from the presence of Christ and the Angells in his ordinances , and from the congregation of the Saints , where he by familiar kisses useth to manifest his love to thee and to them ? and if so , it is well . But here I cannot but wonder how some persons dare to take upon them the name of Christianitie ; and yet thinke the men too holy , and the course too strict that lookes that way . Surely such want the true Character of a right Christian , which is to have a further and further desire of the manifestation of Christs love . Many of these neglect the ordinances of God , or if they come where they may bee had , never desire by them a further increase , as it were the inward kisses of Christs mouth : but content themselves with the outward ; even the barke of those ordinances . When the Spirit should witnesse and seale up this love , the love of Christ to their soules by an inward kisse , they content themselves with the outward , the bare hearing of the word : But mark what I say ; where this further desire of familiaritie with Christ is not , there is but a barren soile and soule of a Christian : there is no true taste of Christs love ; for if there were , there would be a further desire of growth in that affection . There are some that make a faire profession like unto many that marry to cloake their adultery ; for so , such professe Christ to cover their strong covetousnesse and other strong faults , that they may have more libertie to commit sin . But Christians , truly religious must not content themselves with outwardnesse in these kisses , but give , as the outward man , so the sacrifice of the inwaid ( the soule ) unto God. Let those that finde ( after such tryall ) these desires springing up in them ; comfort themselves in this , that they are Christs , and that Christ will manifest his love more and more unto them . For he hath promised to grant the desires of the righteous . Hast thou then a longing desire to have a further taste of the love of Christ ? Vse the meanes conscionably , and then be sure that Christ this Ioseph will open himselfe further and further unto thee , and thy soule shall know it . This for one use ; Another is for exhortation and spirituall direction , as how wee shall come to a further assurance , signe , and fruit of this love of Christ. My beloved if we desire it ; wee must labour to have ; first , chast judgements , and secondly , chast affections . A chast judgement from errour , heresie , and schisme ; and affections chast from the world , from pleasures and the like : for Christ is wonderfull jealous both of our judgements , and of our love . Therefore Paul desires to present the Corinths a pure Virgin unto Christ. And further as we must affect goodnesse , so wee must professe truth ; wee must have chast judgements , as well as chast affections : the Spouse of Christ as shee is pure in affections , so shee is is pure in judgement ; shee heares his voyce and followes him . Whatsoever comes not from the Word she receives not but rejects it . And as her judgement is right set , so her affections are pure and holy . Now therefore labour for these ; that is , for chast affections . Christ will not have us to divide our affections ; some for him , and some for the world ; or partly for pleasures , and partly for him ; no , hee will not have it so : for , a fire divided hath lesse heat . Hee will have the whole heart and the whole of our affections , or he will have neither heart nor affection . If wee give our hearts to the world or to the pleasures of the world , ( the love of which is enmity with God ) then have wee an adulterous heart : which to doe is a double sinne , as it is for a wife to commit whoredome ; for in her whoredome there is a breach of chastitie , and breach of the marriage band . And indeed to embrace the world after we are contracted unto Christ , what is it lesse then whoredome , and a breach of covenant in our spirituall contract with Christ ? therefore , beware of worldly-mindednesse , which as glew will tie all thy affections so fast to the earth , that thou shalt not be able to lift any to Christ. Take heede of the pleasures of the world , least they drowne thy soule in perdition and destruction , as the Apostle saith , 1 Tim. 6. 9. for many soules hath this Sea covered , even of those that have professed with the best , and have gone for good Christians . But thirdly , if wee will grow in the assurance of the love of Christ , and have more familiar kisses of his mouth ; then labour we to get an humble heart , by searching out our owne great unworthinesse , in respect of what wee are , or were by nature . Indeed , we may disparage our credits by abasing our selves in respect of men , but never can wee be too much humbled to our Saviour , in acknowledging our selves unworthy of all that wee have . There is no danger in debasing our selves to our Saviour ; nay 't is for our greater honour with God : for , those that thus honour him , hee will honour and grace with his blessings , who giveth grace to the humble . In such a Spirit he delights to dwell as a man at home , Esay 66. 3. Let us with all humilitie ( then ) acknowledge all to bee from his free grace ; and with Iacob , that we our selves are lesse then the least of his mercies . Againe fourthly , if wee will grow in the assurance of the love of Christ ; let us give Christ no peace , nor take any nay of him till hee hath given us the sweet kisses of his love . Many times he delayes the manifesting of his love ; but what though ? yet waite thou his pleasure ; he hath waited long upon thee . We see Mary Magdalen , what a doe shee made when shee could not finde Christ ; at last he manifested himselfe unto her , and called her by her name , demanding for what shee wept , and whom she sought ; but it was some time first . Doe thou as she , give him no rest , take no deniall of him , nor give off till he answer thee : for , hee will doe it first or last . What did the woman of Canaan ? shee gave Christ no rest till hee did encline unto her . So Iacob wrestled with God , & would not let him goe till he had assured him of his love and favour ; he I say , who hath promised to grant the desires of the righteous . O then hath he given thee any the like strong desire after him ? continue constant , importuning him by earnest and fervent prayer , and not taking off , till he incline unto thee . Hee cannot stand out with thee long , hee cannot deny thee though he differ for some time and cause best knowne to himselfe ; the assurance will come , and though it tarry , doe thou waite , Hab. 2. 3. Fiftly , and againe , take every thing for thine advantage , and improve thy former experience as what former love , and favour , & power and fidelitie and stabilitie thou hast had , and make thy benefit of them all to thy best helpe , and till hee answer thee as hee will at last , and as hee did the woman of Canaan ; plead hard for thy selfe ( as shee ) till then . Christ accounts her a Dog , Matth. 15. 26. I am indeed so , saith shee ; but , meane time , takes good advantage of his words , and thereby pleades strongly for herselfe : no otherwise then the servants of Benhadad , who watched the words of Ahab , and drew comfort from them , 1 King. 20. 33. So here , make thou thy plea strong by thine owne experience , and take all advantages . God hath beene thus and thus good unto thee for many yeares ; these and these meanes hee hath given thee , and thus and thus they have wrought for thy good ; therefore say then : I will for this follow him still , and untill hee assure mee of his love in a further degree , and further doe for me . Sixtly , but see thou bee modest in thy desires of this kind . Desire no great matter at the first , that is , not so full an assurance of this love of Christ , at the beginning of thy desires , but with observation and attendance fitting . And here observe the degrees of these kisses , and manifestation of this love . The theefe on the Crosse desired but to bee remembred of Christ when hee came into his Kingdome no more but to bee remembred , and so no great matter . So doe thou ; doe but desire a taste of his love , though never so little . For so the deare children of God have done . They have first desired the pardon of their sinnes ; which obtained , they have proceeded to more , as humbly to beg such and such graces of the Spirit as seales to assure them further and further to seale up his love unto them with his nearer communion . But this communion is not alway felt . I answer , if Christ be strange to us , the fault is our owne not his ; for he is all love . And so it is eyther because our loose hearts runne after some carnall contents ; and what marvell then that Christ should shew himself strange unto us who runne from him ? and that wee should goe mourning all the day long without any sense of his love ? Or else it is because we will not seeke for these his kisses ; that is , for a further taste of his love as wee should in his ordinances ; or because we doe not exercise those graces that wee have as is required by our attending upon them , and by resting by Faith upon Gods promise for a blessing : Or because wee are negligent to stir up those graces of God in us by private duties : or because wee trust our selves to bad companies , and to persons led about with evill desires , or possessed with an evill Spirit : Or because God would exercise and try our Faith , and so let us see our selves ; that is in our owne naturall state of weakenesse . For thus hee left Peter . Otherwise it is Christs nature to manifest himselfe and his love unto his by the familiar kisses of his mouth . Now search into your hearts , and you shall finde that these or such like as these are the causes why Christ is strange unto you , and why you are so sencelesse of your communion with him . Consider yet againe when it is , and at what time that we have Christs sweetest kisses , and are most refreshed with his loving countenance . It is not when wee lay our strength ( all of it ) upon good meanes ? and so when wee strive with God in prayer , and labour in all humility , rightly , and profitably to use all his holy ordinances ? Marke these well , as the meanes to preserve and encrease the assurance of Christs love in you . And further consider by what meanes and how you may fall into this deadnesse of heart , and what were the causes of it . Secondly , observe how you may come to have most communion with Christ , and at what time , and after what performances : as to be able to say , I was thus and thus dead and sencelesse of Christs love ; but now I am thus and thus comforted and refreshed with it , I was strong for my pleasures ; now I am strongly bent to please God , and my selfe no way with his dishonour ; I was all for my selfe , now I am the least part of my selfe , so God may have all : I denyed my selfe nothing , now I pull in all things , and resigne up my selfe and all to Gods will. If thus wee deny our selves in every thing and serve God in all , and this because wee will breake away from all impediments in heavenly courses , God will be sure to recompence us in spirituall things abundantly , yea and in temporall also , so farre as he shall see them to be good for us . Adde yet this consideration more , that when thou wast afflicted and hadst none to comfort thee , that then , and even then the Lord was most sweet unto thee , that then he refreshed thy soule with the balsome of his love . Consider this and thou canst not but know what mouth hath kissed thee . These may helpe us much in getting a further assurance of Christs love ; ●●e stirred up therefore to a desire to be where Christ is , and to have the kisses of his love in his ordinances , so often as wee have a tender of them : So shall we get more store , and further testimonie of his favour , and so shall wee more encrease in grace , and communion with Christ. So shall wee never want good assurance for a good estate in heaven , or comfort in any other estate . For cast such a man into a Dungeon , hee hath a Paradise there . And why there ? Because Christ comes to him . Further , if wee have this cōmunion with Christ , then though we are compassed about with death , death shall not affright us , because the great God is with us . Doe with such a man what you will ; cast him into hell if it were possible ; hee having a sweet communion with Christ would be joyfull even in that prison of the damned . And take this with you : the more sence you have of the love of Christ , the lesse you will regard the pleasures , the riches or contempts of the world . And indeed what joy can bee compared with this , that the soule hath communion with Christ ? All the world is nothing to this . And now seeing you cannot require this love of Christ , yet shew your love to him as you may , and as you may manifest your love to his members , and kisse them with the kisses of your love . Doe good to the poore ; especially to those poore that have the Church of God in their Families . As the woman powred her oyle on the head of Christ ; so doe you powre some of yours upon the feete of Christ. That which yee would doe to him if hee were here , that doe to his members , in whom he is after a sort present with you . Thereby you may further your communion with him , and make him your debter ; then , as one saith well : hee can be no loser , that makes God his debter . THE POWER OF Christs Resurrection . COLOS. 3. 1. If yee he risen with Christ , seeke those things which are above , where Christ sitteth at the right hand of God. THis Verse hath dependance on the second Chapter before , the twelve and thirteen Verses of that Chapter ; where the Apostle tells the Colossians , that they were risen with Christ from the dead by Faith , and quickned by the Spirit that raised him : hereupon followes this inference ; If therefore yee be risen with Christ , shew it by seeking after those things which are in heaven , or are heavenly . The Apostle had much adoe to roote out those dangerous seedes of conceit which false teachers had sowen upon these Colossians , touching some legall ceremonies ; as touch not , taste not , handle not ; he tells them that these dead things have no life of use now , and that therefore , if they be risen with Christ they must fall to other matter , seeking those things that are above . These ceremonies were indeede appointed by God at the first , but now being ended and brought to their grave , they must be buried , there never to rise againe . And therefore no more to be revived as being not dead onely , but deadly . As I sayd , the Apostle finding their hearts tainted with this false doctrine , having first sought by purging to drive it out of their hearts and liking ; he now begins to season them with that truth which is after godlinesse , that is , with heavenly and other truths and doctrines , not of men , such as were those of these false Apostles , but of God , where hee begins with generall instructions , and then proceeds to particular callings ; as of husbands and wives , of parents and masters , of children and servan's . Now because the well managing of the particular duties of these particular callings depends on a good principle ; that is , that they bee sound in Christianitie , which is the generall : Therefore hee begins first to season their hearts with that grace of their generall callings ; knowing that it is so much the easier to bee good in their particular callings , when they are first good in the generall . But if not good in the generall , then never good in the particular . If a good man , then a good husband , a good father , and a good master , fit for any good service ; but if not a good man , then good for nothing . So a woman , if a good woman , then a good wife , and good in any calling . So for children and servants , if good in the generall , then good in the particular also . But to come to the order of these words : they containe first a ground , and then an inference upon that ground . If you be risen with Christ , there is the ground : then seeke the things that are above , there is the inference . From the ground observe two things ; First , that Christ is risen himselfe ; Secondly , that wee therefore shall rise . For the first , It is an Article of our Faith , and the Holy Ghost hath taken a great deale of paines to prove it . It is the confidence of Christians ; it is the maine , or free hold that wee have ; for wee hold all by the resurrection of Christ , as of fee ; and wee have sixteene apparitions of him to prove this . Besides , it was impossible that hee should bee held of the bonds of death . Impossible I say , being invested with these three offices of King , Priest and Prophet . Impossible as hee was King ; for how then could hee have triumphed over his enemies here and in hell ? Impossible as hee was Priest ; for , if hee had not risen , how could hee have made daily intercession for us as he doth ? And lastly , impossible as he was a Prophet , for else how could he have instructed his people in doctrines of salvation ? But when rose hee ? wee say with the Scriptures and our Creede , the third day . Now as Christ rose , and rose the third day , ( manifesting thereby that he was dead ) and this after so great basenesse , for his greater glory . So it is to teach us , that as it was with him ; so it is with all his members : never nearer helpe then when at the worst ; nor more glorious then when basest for Christ , for then it appeares to bee Gods owne worke , who therefore will raise them to glory , that he may be glorified in and by them . When therefore wee are in any distresse , voyd of the helpe of man , then God will come in and raise us up , whether in our credit , estate or persons , &c. onely therefore let us have patience for a while and waite his comming . But as Christ is risen so we shall rise . Hee is the meritorious cause of our resurrection ; hee hath deserved that wee should rise . Also he is the worker of it ; and by that same power whereby he rose againe ; by the same will he raise up us at the last day . He is every way the cause of our rising , ( and hereupon ) we are risen with him : As hee was a publick person in his death ; and as upon the Crosse hee stood in the place of all the elect ; so as all their sinnes ( committed , or foreseene to be committed ) were layd upon him , and hee bare the iniquitie of us all : so after and now he freed himselfe and us by his Resurrection . First , he freed himselfe of his suretiship , our bond was taken up , and our debt payd ; where justice lost not a penny by us . So wee were freed in him , and for him , and therefore he rising wee are to rise with him . for what should hold us in the grave , now that deaths bands are loosed , or shal the head be above water , and the members perish in it ? But further to speake of the Resurrection . This Resurrection of Christ is twofold ; spirituall and corporall : spirituall , when wee take life from Christ ; and , ( being quickned by him ) begin to rise with him ; corporall when our bodies shall bee raised at the last day . When wee beleeve that Christ is dead for our sinnes ; our sinnes are then in their grave , and Christ is then crucified to us : and when wee beleeve that hee ( that was dead ) is now risen from death , and dies no more : we beleeve that our graves also shall be opened , and that we shall rise ( as he rose ) to immortalitie of life . Hence every true Christian may draw water of life to comfort him in all his distresses . For Christ hath conquered all his spirituall enemies ; and the resurrection of Christ is an evidence of his most certaine conquest of them all . For if he had not so conquered , hee could not have risen : and therefore when he rose the third day , hee bad his Disciples not to feare , Matth. 28. 10. as much as to say ; feare not death , for I have overcome death with the power of my resurrection from death . Feare not sin , for I have satisfied for sin ; nor the divell , for I by my resurrection have layd him flat upon his backe , bruised his head , and led him in triumph openly . Feare not this evill world ; for I have overcome it . And what shall I say more ? I have trod upon the neckes of all your spirituall enemies , I have conquered them all . So then , what cause of feare ? therefore , feare not ; for if you bee risen with Christ , you are begotten to a lively hope ; where spirituall Resurrection is , there is hope of life , as the Apostle doth soundly reason , 1 Pet. 1. 3. A ground therefore of precious comfort to every true Christian. Now in that wee are raised by the same power to a spirituall life , whereby Christ rose from the grave ; it teacheth us how wee should conceive of the work of the new birth ; also of the Image of God in us ; and of the new creature . The worke of grace in a Christian , is not a slight worke ( a word and away , as many thinke ) but it is a powerfull worke ; as appeares in that there are so many hinderances to keepe a man ( dead in sinne ) from rising out of it : many more then there were to keepe Christ from rising out of the grave of the earth . Yet in his resurrection did the power of God mightily appeare , as Ephe. 1. 19 , 20. Now as Christ was killed and had a stone rolled over his Tombe : So he , that is dead in sinne , hath the stone of long custome rolled upon his heart ; which to remove requireth as great a worke of Gods power as was required to raise Christ. Wherefore let those that finde a change in their hearts ( the stone removed ) breake forth into the praise of God for an inestimable favour such as this is , which is the powerfull worke of God , more powerfull then the making of the world of nothing ; for there are many adversaries . For another use : Consider this rightly , eyther to provoke unto thankefulnesse if you have beene wrought upon ; or to prayer if not ; seeking unto God for this in the use of the meanes , who onely is able to work this change in you , and will in his good time . But to cut off many things that might here be spoken of ; wee will ( to bee short ) now speak of the inference ; If you be risen , and risen with Christ by his power , then seeke those things which are above . The inference or reason is thus much : they that are thus risen have a new life , ( for every resurrection notes a new kind of being ) if spirituall then a spirituall being , if bodily then a glorious life . This life is sutable to our Resurrection ; as if the Apostle had sayd , you are risen with Christ from the death of sinne , therefore manifest your Resurrection by the life of righteousnesse : more specially by actions proportionable and cohaerent with your new estate . This is the meaning , from whence wee note this Doctrine ; That every life and state of life requireth answerable actions ; If you be risen with Christ , and so have a spirituall life as you professe to have , then carry your selves answerably , and seeke those things that are above ; that is , such things as may maintaine , and are sutable to that life of yours . This is the Apostles manner of reasoning in this place . And this is so in nature , yea and so in corrupt nature ; it is so in grace , and shall bee so in glory . For the first , it appeareth plainely ; for even those creatures that are in the water , delight in it , because it is their proper element , and they cannot live without it . Secondly , it is so in corrupt nature , he that is covetous , the very conceit that hee hath of his riches doth as it were feede him , he cannot live without them . So he that lives a carnall life here , dies if hee be taken from it ; then hee is as a Fish upon dry ground . Take a Fish out of his element , and he cannot live : So for this man , take his wealth and take his life ; it is so in grace , and shall bee so in glory , when the body is risen glorious . There is a forsaking of all communion with sinfull men , and there wee shall have communion with God and Christ , and Christ shall be all in all unto us . Then that which all creatures supply to us here , Christ will there . Then our songs will be holy , and our actions holy , fitting such a glorious condition . And this heaven is begun here , or it will never be . Grace is therefore called heaven , because heaven is begunne where grace enters : and because glory , that is , heaven cannot begin but where grace is . So then a Christian that is risen with Christ , must have nothing to doe with carnall men ; nothing I say further then he is thrust upō them , or that he may convert them . They must not familiarly company with men of a contrary spirit ; they must seeke by all meanes to act godlinesse in their conversation . And thus should the life of a Christian bee set , sutable to his new estate and holy calling . But if wee should try all by this rule : how few would be sound to be risen with Christ ? for how few would delight in heavenly company , or in heavenly actions ; as to praise God , or to commune with God in prayer ? This is a death to most men , and to be so , is to bee out of the world ; also to have such company , and to bee so exercised is a dead life in their fleshly opinions . And now againe to the Apostle ; the Apostle saith here , Wee must seeke those things which are above with Christ. Seeking implyeth first a want ; a man will never seeke for that which ( he knowes ) he hath . Secondly , it implyeth a valuation and esteeme of the excellency of that thing which we seeke . Thirdly , it implyeth hope to get it ; else who would seeke it , but leave it rather as a thing desperate ? Fourthly , it doth imply meanes , and the use of meanes to attaine to that wee seeke through want or other wayes , with hope of finding it . Lastly , he that wants a thing which he doth highly esteeme , and may attaine unto in the use of the meanes ; will by all meanes avoyd all contraries that may disappoint his hope of speeding . And here consider what this thing is that wee must seek for . Briefly & in short , it is Christ Iesus the joy of all hearts ; in whom are hid all the treasures of knowledge and wisedome . Him we seeke in capite , and together with him all those things which are above , and whatsoever tends to true blessednesse . And indeede all the excellency which wee have , or can hope to have is from above . Our full happinesse and glorious inheritance is kept for us in the Heavens . All our priviledges are from above ; our kingdome is in heaven ; and qualification for this happy estate spoken of there . Our holinesse and heavenly mindednesse is from above ; fulnesse of grace is from thence , and all graces that lead to perfection are there . Power to enable us to any holy duty is from above , yea the meanes are from above ; as the ordinances , the word and Sacraments . To summe up all ; thus much the words import , seeke for a nearer communion with Christ ; for a further assurance of heaven ; for a further qualification for heaven , and so as you may bee more and more in heaven while you are below on the earth , by enjoying through faith , your heavenly priviledges , prerogatives and excellencies : seeke for further increase of holinesse , for a greater measure of grace ; and for grace to bring you to the fruition of whatsoever is from above . And here attend upon the Word of God , upon the Sacraments , upon holy conferences where Christ is present in a speciall manner ; and by holy actions seeke for glory in the use of the meanes . Reach not too high , nor above your pitch , which is arrogancy , pride and high mindednesse ; but seeke for heavenly things by heavenly meanes , and in humble manner . Againe , where wee must seeke the things above , because wee are risen with Christ , ( the Resurrection of Christ being an article and ground of Religion ; ) wee learne , That heavenly duties have their spring from the articles and grounds of Religion . The reason is ; The ground of our faith is the cause of holy duties ; and therefore corrupt in faith , corrupt in obedience in that degree . Evill opinions breed an evill life ; and a sound understanding an holy conversation . The use is to admonish us to labour to understand the maine grounds of Religion , with like labour , to digest them : So as to see the truth of them in the regularitie of our lives . And here labour with God by prayer to write them in your hearts with the pen of his holy Spirit . Againe , in that the Apostle willeth them to seeke heavenly graces , and that because they are risen with Christ ; note further this inference ; That as a Christian ought to be heavenly minded , that is , minded to seeke heaven ly graces ; so hee must doe it for this reason , viz. because hee is in an estate fitting for it . Therefore let none say , he cannot for outward troubles or businesse ; unlesse he will deny himselfe to be a Christian , by denying to have any leasure for holy businesse . He that will bee a Christian must pretend to no impossibilities this way . For , art thou risen with Christ ? then thou must finde time to seeke those things that are above , and to bee heavenly minded . A Christian that is risen with Christ will ; God here doth not as Pharoah ; bid us to doe our worke , and to gather the straw our selves : but he bids us doe upon a power given us , and by quickning us with his Spirit , and enabling us to doe what he requireth to be done . He fits us for such actions as hee taskes us unto , and gives us the power of doeing them . Againe , so farre as a Christian is raised by Christ , so farre hee cannot but seeke those things that are above . Wee neede not teach a bird to fly , for shee is taught of her nature so to doe ; flight is naturall to her . So a Christian cannot but doe the things answerable to his Christian nature . Hee is of a new nature , and therefore cannot but bee heavenly minded ; hee cannot prophane the Lords day , hee cannot sweare , hee cannot lye , hee cannot blaspheme , he cannot delight in carnall courses , he cannot doe these things , so farre as hee is a Christian. And it is in this sense that the Apostle saith , He that is borne of God sinneth not , that is , so farre as he is borne againe . Againe , as hee is a Christian hee may doe it , and ought to doe it , and cannot but doe it . But I adde further , and for a further point , Hee glories in it . To bee heavenly minded , and exercised in spirituall duties , is his happinesse , and his joy . Hee is never so well , never so much himselfe , as when he is most possessed of a heavenly mindednesse , & most frequent , or not often exercised in spirituall duties : so farre forth as hee is a Christian and enlarged by the Spirit of Christ , so far forth he glories in holy actions & in heavenly mindednesse . Is this in all true Christians , if such ? what then may we thinke of the most part of the world , that professe religion but from the teeth outward ? Surely they are still in the grave of old nature , they are not risen with Christ. Such is the ambitious man , the covetous man , the voluptuous man , for they savour not the things that are above , the truth is , they have no new nature in them : for if they had , it would lead them higher then these underfoot things , or things below . They that live in the defilements of the flesh , shew too well that they have none of this new mould in them ; for if they had , they would get strength against them ; at least they would have a continuall conflict , and wrastling in themselves to overcome them . Another use may bee for tryall of thy estate ; and here see what power there is of the Spirit of God in thee to make thee heavenly minded , to joy in things hat are above , more then in all the world againe . If thou finde this power in thee , then thou art a Christian indeede ; thou canst then speake by experience , what is the worke of the Spirit , and thou knowest well what is the vertue of the Resurrection of Christ. Then thou canst say with Saint Paul , that thou art still striving to finde the vertue of Christ more and more in thee , to make thy selfe more fully assured of thy part in Christ , and to finde the power of his Spirit mastering the power of corruption in thee in an excellent degree . Let us therefore labour for this power ; for this is to seeke the things that are above ; and here let us labour to finde the want of it , and to greeve that wee have not so much of it as we have neede of . And further let us labour to know the excellency of this power , esteeming more of it then of any power else , and better then of all powers of darkenesse in this flattering world , for when all other things leave us ; the things above will comfort us , and ( for our comfort ) goe with us . Let us therefore labour to see some hope of growing in them . Thou hast a promise ( using the meanes ) to attaine unto them ; for the same Spirit is set over by assurance unto thee that raised up Christ from the dead : use therefore all sanctified meanes for the attaining of these spirituall good things , use heavenly wayes for thy way to heavenly things : attend upon the ordinances of God : labour with him in prayer to make thee such a one as hee may delight in , and fit thee for that estate that he hath provided for thee . Labour to encrease in vertuous actions , and fly all contrary courses ; as worldly mindednesse , and the pleasures of this present world . Beware that none of these draw away thy heart , and with it , thy selfe from an earnest seeking of heavenly things , ( so ) as thou shouldst . We are all seekers , wee are a generation of seekers , as the Psalmist saith ; We seeke while wee are here , our possession is hereafter . Labour therefore to see the want of heavenly graces , and to esteeme of them aright , and to see hope to attaine them , and hope to attaine them , and use the meanes , and avoid all contrary courses . Doing thus you shall finde the vertue of Christs Resurrection raising you up more and more to seeke after heaven and heavenly things , even those things that are above . FINIS . Notes, typically marginal, from the original text Notes for div A12209-e400 Loquitur ad modum nostrum , agit ad modum suum , Augustin . 1. Doct. Generall . 1 Cor. 3. 21. Hos 2. 19. &c. Vse . Twofold . First of comfort . Object . Sol. 1 Pet. 3. 6. Doct. Vse 1. Vse 2. Cant. 2 16. a Rom. 16. 16. b 2 Sam. 20 10. c Mat. 26. 49. 1 Cor. 16. 20 , &c. d 1 Sam. 20 41. e Psal. 2. 12. a Gen. 3. 15. b Gen. 12. 3 c Gen. 49. 10. Heb. 7. 14. Rom. 5. 5. d Esa. 7. 14. e Ioh. 1. 29. Esa. 64. 1. Doct. 1. Doct. 2. Doct. 1. Gen. 24. Rea. 1. Reas. 2. Reas. 3. Reas. 4. Use. Doct. 2. Reas. 1. Reas. 2. Mat. 28. 18 Vse 1. Psal. 37. 4. Use 2. 2 Cor. 11. 2. Iam. 4. 4. 3. Gen. 32. 10. 4. Luk. 7. 47. Mat. 15. 22. Gen. 32. 24 Psal. 37. 4. 6. Luk. 23. 42. Object . Sol. 1. 2. 3. 7. Psal. 23 4. Use. 3. Notes for div A12209-e2560 Coherence . Non solum mortuae sed mortifera . Divis. 2. Parts . Doct From the first part . 1. 2. Doct. 1. F id●ia Christiana , Tertullian deresurrect . cap. 1. Doct. 2. Doct. 3. Vse 1. Use 2. Vse 3. Rom. 6. Doct. Generall . Tanquam picis in arido , Col. 3. 11. Use 1. Use. 2. Expl. 1. What is meant by seeking . 2. 3. 4. 5. 2. What we must seeke . Vse . Doct. 2. Vse Doct. 3. 1 Ioh. 3. 9. Doct. 4. Vse 1. Psal. 3. 9. 10. Psal. 2 4. 
A12203	----	The spirituall-mans aime guiding a Christian in his affections and actions, through the sundry passages of this life, so that Gods glory, and his owne salvation may be the maine end of all / by the faithfull and reverend divine, R. Sibbes ... ; published by T.G. and P.N. Sibbes, Richard, 1577-1635. 1637 Approx. 76 KB of XML-encoded text transcribed from 48 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A12203 STC 22513 ESTC S1655 21348552 ocm 21348552 23926 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12203) Transcribed from: (Early English Books Online ; image set 23926) Images scanned from microfilm: (Early English books, 1475-1640 ; 1715:5) The spirituall-mans aime guiding a Christian in his affections and actions, through the sundry passages of this life, so that Gods glory, and his owne salvation may be the maine end of all / by the faithfull and reverend divine, R. Sibbes ... ; published by T.G. and P.N. Sibbes, Richard, 1577-1635. [2], 84, [8] p. Printed by Iohn Norton, for Iohn Rothwell, and are to be sold at the Sunne in Pauls church-yard, London : 1637. Title in double line border. Signatures: A-D¹² (last leaf blank). Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. Conduct of life. 2002-11 TCP Assigned for keying and markup 2002-12 Aptara Keyed and coded from ProQuest page images 2003-01 Olivia Bottum Sampled and proofread 2003-01 Olivia Bottum Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion THE SPIRITVALL-MANS AIME . Guiding a Christian in his Affections and Actions , through the sundry passages of this life . So that Gods glory , and his owne Salvation may be the maine end of all . By the faithfull and Reverend Divine , R. SIBBES . D. D. and somtime Preacher to the Honourable Societie of Graies Inne . Published by T. G. and P. N. LONDON , Printed by IOHN NORTON , for Iohn Rothwell , and are to be sold at the Sunne in Pauls Church-yard . 1637. The Spirituall-mans aime . 1. Cor. Chap. 7. ver . 29 , 30. 31. It remaineth brethren , the time is short , let those that have wives , be as if they had none . 2. And they that weep , as though they wept not , and they that reioyce as though they reioyced not , and they that buy as though they possessed not . 3. And they that use this world as not abusing it , for the fashion of this world passeth away . The blessed Apostle in the former part of the Chapter , had given direction in Cases of cōscience , being a man that had the Tongue of the Learned to speak a word in season to the wearie : whereupon ( as having in his eye greater matters than particularities ) as his use is almost in every Epistle , he calls them from particular Cases , that they should not overmuch trouble themselves about them , but the maine , The time is short , Let those that are married , be as if they were not , &c. But First he gives satisfaction to the particular Cases , for as it is in travelling , it is not enough to know that a mans way lies East , or West , or North , or South , but he must know the turnings and windings , the particularities of the way : So in Religion it is not enough to know that we must serve God above all , and love our Neighbour as our selfe , &c. Those generalities that Atheists pretend to shake-off all studie of Religion by , if they know a few generalls . Our knowledge stands in clearing particular Cases , which being cleared the way is smother to heaven-ward ; yet notwithstanding we must not dwell too much upon particulars , for here you see the Apostle calls them off , Finally my Brethren , the time is short , it remaines that we looke to the maine , &c. For the fashion of this World passeth away ; wherein we considered two points in generall , which I will name , and hasten to that : inlarging of that that I thinke sitting for this time . The first was this , that A very good way to satisfie Cases of Conscience in particular , is to have in our minde the maine ▪ For there be many that puzzle themselves all their life , about this and that particular , and forget the maine in the mean time , let a man looke to the maine , and he will soone resolve whether it be good to redeeme time to heare a Sermon now and then : he will doe it , and not make a Case of it , for it helpes the maine , I came into the world to save my soule , &c. And so for sanctifying the Lords-Day entirely , many have scruples and keepe adoe , but if they had the love of God in their soules , and did looke to the maine , they would cut off that idle question : why doe I trifle about this and that idle question , how stands it with the maine ? And so for conversing with company , are they such as are comfortable and cheerefull ? are they such as may helpe to the main ? no : why do I intangle my selfe in that which hinders the maine ? So we see Paul when he had resolved the particulars , he calls them to the maine , Brethren the time is short ; and therefore be in these things as if yee were not , ( as we shall see anone in the particulars ) For the fashion of this World passeth away . To adde a little in this point , This is the reason why none but a true Christian can carry himselfe moderately in the things of this world , why ? because none but a sound Christian hath a maine , and a chiefe end that swaies the sterne of his whole life , hee lookes to heaven and happines , and how it shall be with him afterwards , and he considers particulars thereafter , when another man of necessitie must erre in particulars , because he hath not a gracious ayme : you have no man but a Christian , but he looseth himselfe in the things of this world . Well , the second thing is this , you see that Religion meddles with all matters With the World , with Marriage , with buying and possessing , as we shall see afterwards . Saith an Athiest ( that stomackes it , that his waies should be hindred from that commanding skill of Religion which hath to doe in all things ) What hath the Minister to doe with our Callings , with Lawyers , with Trades-men , or States-men ? What hath the Minister to doe with these things ? It is true not with the materials , with the particular matters of those , that is left to those that are Artists , that have skill in the particulars ; but a minister and a Christian , and Religion in any man hath to deale with these things , as they helpe to further the maine ; for Religion is a skill that fits a man for a further end , for his last end , that fits him for heaven . Now being such a skil it must direct every thing so farre as it helps or hinders that , The heathen Philosopher could say , State knowledge is a commanding knowledge , why ? because it meddles with all trades . How ? hath a States-man skil in this or that trade ? No , not in the particular mystery , but he hath skill so far as he sees what may serve for the publicke good . Let the safety of the Common-wealth be the law of all trades . The State knowledge is the supream knowledg which is for the good of the whole , therefore he cuts of particulars if they be mischievous to the whole : so all trades wee must tell them of their faults , as they are blemishes to Religion , for wee must not bee so in this or that trade , as that we forget we are Christians , and therefore we must heare meekly the word of God , when it meets with our particular callings , we see Paul medleth with buying and selling , with marriage , &c. How ? As farre as they might hinder the main . Finally my brethren , the time is short , and the fashion of this World passeth away . Therefore be not over-much in these things . It is an antient rule , ( summa ratio , &c. ) it is the maine reason that makes for Religion , as I said before of State-knowledge : it is ( summa Lex ) though that be the Supreame in regard of inferiours , yet there is one above that , that is the chiefe Law of all that makes for Religion : that is the chiefe reason of all that makes for Religion , there be many particular reasons that make for this and that , I , but Religion faith the contrary , and that must rule , that is the ( summa ratio . ) Now I come to unfold the particulars , but to hasten to the maine . The Apostle heere stands upon five directions and bounds ; those five directions with three reasons . Let those that are married , be as if they were not . Those that weepe , as if they wept not . Those that reioyce , as if they reioyced not . And they that buy , as though they possessed not . And they that use this world , as not abusing it . How are these five directions inforced ? They are inforced from three reasons . The first is in the front of the Text. The time is short . Therefore be moderate in all things here . The second is in the shutting-up of the Text , For the fashion of this World passeth away . The third reason is a maine reason too : that is from their state and condition in Christ : why Brethren , faith hee , Partakers of the heavenly Calling , as he saith in another place , Partakers of better things , and by being Brethren , Brethren in Christ , members of Christ ; he is the knot of the Brotherhood , being Borne againe Sonnes of God , Brethren of Christ , Brethren partakers of the heavenly Calling , not Brethren onely among your selves , but Brethren in Christ , and so Sonnes of God and Heires of heaven . What , for you to be immoderate in the things of the World ; Paul wraps up a moving reason , not onely to insinuate into them to gain their affection , Oh! my Brethren : but to adde a force of reason likewise . Brethren , The time is short . And Brethren , the fashion of this world passeth away . So adde these three reasons to the five directions , and wee see how strougly Paul backes his directions . Indeed it was needfull for Paul so to do ; we are so desperatly set on the things of this world , we are so hardly taken off , that there must be reason upon reason ; for the Holy-Ghost , the Holy Spirit of God , loves not wast of reasons , to spend them where there is no use . And therefore wee must thinke it is a weightie point & of great equity , that we give eare to these directions that have so strong reasons . But to come to say somewhat of the particulars . We must remember ( to make way to what is to bee spoken of these things ) that every one of these reasons have a force in every direction : you that have Wives , be as if you had none , for the Time is short , and the fashion of the world passeth away . And so you that weep , as if you wept not , for the time is short , and the fashion of the world passeth away . And you are Brethren , you that use the world as not abusing it , for The time is short , and the fashion of the world passeth away . So that all these reasons must bee thought on in every particular direction , that I speake of , only in generall ; J will speake a little of the first reason , The time is short . What time ? The time of the world ; there is but a little time before the day of iudgment ; Christ is at hand to iudge the quicke and the dead . The time betweene this and that is short , it was short then , it is shorter now , The time is short , wee are fallen into the latter end of the world : but that is not all . Our time is short of our little world , our particular iudgment is neere at hand : it shall bee with us at the latter day , as it is when we dye , our time is short , the time of our particular life is short , and that is more forcible to perswade us , The time is short . The season of the time , which is the prime time : The season and opportunity of time is shorter then the time of life : for we have not opportunity of time all our life . The time is short : that is , the advantage of doing good , and of taking good is short . All the yeare is not harvest or seed-time , it is not alwayes Tyde , it is not alwayes sun-shine , and as it is in nature , so it is in the spirituall state of thinges : we have not alwayes advantages and opportunities , wee have not alwayes gales . Opportunitie therefore is shorter then time , as our time is shorter then the time of the world . The time is short . The opportunitie and season of time is shorter : well I will not dwell vpon this poynt , though it bee a great inforcement , It is short , I , and vncertaine , we cannot tell how short . If it were told any of us heere , that within two dayes you shall dye , it would startle vs , the best of vs all ; it would make vs looke about vs : but who of us all , knowes certainly that we shall live two houres . The time as it is short , so it is vncertaine , and heere is the wondrous folly of our nature , that we will take so much time to come , in trust , as though we should live so long and make a covenant with death , but one party cannot make a covenant , God and the time to come make no covenant with us . Therefore it is extremity of Folly to say , I shall live so long , & so long . Thou foole , faith God , when he proiected for a long time , and had treasure laid up for many yeares , Thou foole , this night they shall take thy soule . A man is a foole when he makes account of continuing of that he hath no promise of . And therefore the time being short , and uncertaine too , Take it while wee may catch hold of it , especially the opportunity of time . And then in the third place it is irrecoverable , when it is gon , there is no recalling back of time when it is past . In all these respects we must be good husbands of time , wee must be thrifty of our time , and not take care how to drive away that , that flyes away of it selfe to fast : it is a precious thing , precious for great purpose . What is this little time given us for ? To provide for eternitie world without end : and wee trifle it a way about this thing and that thing to no purpose , we fill it up with vanity , and with sinne , which is worse . In this little time we do that , that in a long time after , we cannot undoe againe , that is our madnes and folly , therefore The time being short , let us take heed what we doe in it , we may do that in a little time , that wee may rue for eternity , we may do that good , and get that good in a little time , that may stand by us world without end ; those that have but a little plot of ground , oh ! they will husband it so , that they will not lose a handfull of it , so those that have but a little time , oh ! let them husband it well , sow that little time well , sow that seed that may breed a harvest , that may benefit us after that wee may say , Oh! it was a great blessing , that God gave me a little time to get into Christ , to repent of my sins . &c. Beloved there are three maine parts of this little time . Past , Present , To come . The Time that is gone , let us repent of it , if it have not bin spent well , that is the best use we can make of the time past ; for there is nothing to be done in the time that is past . But if things have been done ill , repent The Time present is to doe good in , and for the Time to come , it is out of our power ; and therefore even for the present we must worke . The Time past , the best use we can make of it , is to comfort our selves , as Hezekias , in our sinceritie , or to repent if any thing have been done amisse ; but looke to the present , put not off , do the worke , for which we came into the World , presently , The time is short , the busines is great , the iourney is long , it is a great iourney from earth to heaven , it is a great matter to get from earth to heaven . Now having such businesse to heaven , let us , I beseech you , consider the weight of the businesse , and give our eyes no sleepe , nor our eye-lids slumber , till we are gotten into such a state and condition , as is not lyable to time , let us make this speciall use of precious time . Those that are young let them bee advised to take Time along with them , ( which is to be esteemed farre above Gold ) and consecrate the prime and the flower of their time to God , and to the best things , especially considering , that wee have no assurance of this Time. And those that are old , that through age are going into the grave , let them not neglect their Time. A young man ( as wee say ) may die soone , an old man cannot live long . And therefore let those that are stricken in yeares be put in minde to thinke that their time is shorter then others . All mens times are short , old mens shortest . Let those therefore that are in years thinke of this , The Time is short . Our folly is this , we make it shorter then it is , by our Vanity Vanity . it were well if it were onely vanity , by many sinnefull actions many shorten their dayes by intemperate courses , and so are fellons upon themselues , or by their wickednes , they give God occasion to shorten their dayes . A blood-thirstie and crvell man shall not live out halfe his dayes . God meets with him , so The time is short , and we make it shorter , we are guiltie of the shortnes of our time our selues , let us take heed of that . But I have bin over long in this point , only because it is the prime reason , set before all the particulars , I beseech you consider . The time is short . If we doe not make use of it , we are worse then the Divell himselfe , he makes use of the shortnes of his time , what doth hee ? Because the time is short , he doth all the mischiefe he can . Hee fills up his time to increase his kingdome , he doth all the mischiefe he can , for this reason ; because his time is short : let us learne some what of the worst of spirits , but that which it serves for in particular heere , let us thinke of it in that respect , having many things to doe , and the time being short ; let us bee sure wee doe the maine thing that we come for , and other things as they help the maine , and not hinder it . The time is short , and we have many businesses to doe , let us be sure that we doe all our busines , so as that wee leave not the maine undone , that is the maine hee aimes at here ; The time is short . It remains that those that have wives , bee as if they had none . That is the first particular ; for before they had asked him Cases of Conscience about marriage , and that makes him speak of it . All the particulars have dependance one upon another . Those that mary wil have occasion to weep , that is next , for there will be cause : There will be losse of Husband , or wife , or childe , and there is somewhat alwaies family-crosses attend upon Marriage . And therefore hee addes weeping after Marriage . And then ioy , because there is ioy . A woman brings forth in sorrow , but shee Joyes when a man childe is borne , as Christ speakes . There is ioy in children , and there is mutuall ioy in that sweet coniugall friendship , there is much ioy : and therefore as there is weeping , so there is ioy in Marriage . And those that buy , as if they possessed not . There must be buying where there is wife and children there must be looking to posteritie : and then all this enforceth , Vsing of the World. And men when they enter into to that estate , they enter into the world , as wee use to say , they beginne the world anew , they enter into the world : for there are many things necessarie to maintaine that societie . Therefore wee see one thing depends upon another : hee ioynes all together , ayming especially at one thing , at that kinde of life especially . Now in every one of these particulars , hee gives a liberty to doe the thing , you may Marry , you may Weepe , you may joy , you may buy , you may use the World ; but as there is a libertie , so there is a danger , you may , but you may goe too farre . And therefore with a liberty , hee gives a restraint . There is a danger , and a restraint upon the danger ; doe them , but take heed you overdoe them not . And this restraint is backed with reason , he hath reason for his restraint . The time is short : and therefore there is danger , lest you shoot your selves too farre , lest you passe too deepe into these things , And the fashion of this world passeth away , all things here passe away . Therefore it is in vaine for you to be overmuch in those things , that are passing things . And then you are Brethren , called to greater matters , so there is a libertie , a danger , and a restraint upon the danger , and likewise a reason to back it in every particular . The libertie . We may Marry . I will not stand upon that : I had occasion heretofore to speake of it , it is not questioned this liberty . There is not onely a liberty , but it is an honourable estate , and necessary ; honoured in Paradice , honoured by Christs presence . There is no question of the liberty of that by which the Church is maintayned , by which the Church is brought into the world , for heaven . There is no question of that , and it was the Divell that brought in a base esteeme of that honourable Condition in Popery , wherein they would bee rather the members of an Harlot , then the head of a wife . It was the Divell that brought in those abhominable opinions and writings to disparage that honourable Condition , and so it must be thought . But there is a danger , and that is the maine thing . You that have wives be as if you had none . There is a great danger in adouble respect . A danger in the things , and a perill if wee goe too farre in them . That is , there is a great hazzard , that we shall goe over-farre in that condition , and a danger that it tends to . For instance , Those that have wives , have they not beene drawne away by their wives , as Solomon was to Idolatrie ? Is there not a danger of being drawne away ? And is there not a danger in being drawne away to hazzard our Soules ? There is a danger to be hurt , and a danger in being hurt , did not sinne come in that way ? Was not Adam led away by his wife ? and how many men perish by being too Vxorious , by being too flexible in that kinde ? If they had remembred the Apostles precept to marry , as if they had not , they would not have been so drawne away . Therefore there is a danger , and a restraint upon that danger , Let those that have wives , be as though they had none . What to use them as if they had none ? to care for them , as if they had none ? No , that is not the meaning ; but to be as if they had none . That is , Let them be as resolute for Gods Truth , as if they had no wives to hinder them ; Let them bee as willing to suffer crosses , if God call them , as if they had none . Let them bee as readie to good Duties if it fall within their Calling , as if they had none . Let them avoyde distracting Cares , and worldly Incumbrances ; as if they had none . Let them not pretend their Marriage to their basenesse , and worldlinesse , and for avoyding of Crosses and aflictions when God is pleased to call them unto them . Let them not pretend Marriage for their doubling in Religion and dissembling , I shall undoe my wife and children , Let them bee as if they had none : for Christ hath given us direction to hate all in respect of Christ. A man is not worthy of Christ and of Religion , that undervalues not wife and children , and all for the Gospell . If things stand in question : whether he shall stick to them , or to Christ , his chiefe husband : then we must sticke to him . The reason is , the bond of Religion is above all bonds . And the bond that bindes us to Christ , it abides when all bonds cease ; for all bonds betweene husband and wife , betweene father and children , they end in death : but the bond of Christ is eternall . And therefore every bond must serve the maine bond : and therefore we must not pretend this and that to wrong Christ and Religion , which is the maine bond : Wee must so labour to please others , that we displease not our chiefe husband . For the time will bee , when wee shall neither marry nor give in Marriage : but we shall bee as the Angells : and that time shall be without bounds and limites , for Eternitie , and wee must looke to that . And therefore those that marrie , Let them be as if they were not married . You know how it fared with him in the Gospell , that pretended this , for his not coming to Christ : hee that was married , saith , I cannot come , he could not , his excuse was more peremptory then the rest ; he couldnot . Could this excuse him ? And will pretending this excuse men when they are called to duties ? There is that disproportion , so much between Christ our chiefe Husband and any other , though it be the wife of our bosome , or the children of our loines ( the one having redeemed us , and is our best husband , a husband for Eternitie in heaven ) that no excuse will serve the turne for a man to wrong the bond of Religion for any bond whatsoever . And therefore you know the peremptorie answer to him that pretended that excuse , You shall never taste of my feast . But I have beene too long in this point , intending other matters . And those that weepe , as though they wept not . It is lawfull to weepe , not onely for sinne ( that should be the main ) but likewise to weep for the miseries of the time and state we live in . There is a libertie here , Oh! that my head were a fountaine of teares , saith Ieremiah ; he thought he could not weepe enough : and therefore he wisheth that his head were a Fountaine , hee thought his teares would soone be dry , Oh! that my head were a fountaine , so that there is a liberty to weepe . Nay men are bound to weepe . There are teares of sympathy , for the miserie of the State and time we live in . And so for familie-losses and crosses , wee are flesh , and not spirit , and God hath made us men , and hath given us sensible apprehensions of griefe ; and it is a cursed temper to bee without Naturall affection . Wee may weep , and we may grieve , nay , we ought to grieve . Now griefe is as it were the cloud from whence the showre of teares comes , and weeping is but a distillation of that vapour . Now if wee may grieve and ought to grieve for the times , and it is a stupid temper , not to apprehend the miseries of the state , & times we live in , if we may grieve , we may weep , that is put for the Spring whence weeping comes . For griefe it selfe , there is a liberty no question of that , wee may weepe , but we must weepe , as if wee wept not . For there is a danger in weeping over much for any crosses . Here is a danger for wee may flatter our griefe too much , for wives , or children . God takes it ill , he takes it unkindely , that when Christ himselfe is a perpetuall husband , and God is an Everlasting Father , that we should weepe and grieve too much ; for the losse of father , or of wife , or of childe . For is not God worth all ? So there is a danger , that naturally we are prone to over grieve , when wee doe grieve , as we are to over-joy when we doe joy , for our Nature can hardly keepe bounds ; and God takes it unkindely when we doe so , when wee over-grieve , for it is a signe wee fetch not that comfort from him that is the Spring and Fountaine , that wee should doe . And therefore let those that weepe , be as if they wept not . That is , not over-much . For the time is short , doest thou loose any friend , or any thing , The time is short , we shall meet againe . There is but a little time betweene this and the latter Judgement , And the fashion of this world passeth away . There will be a new World , a new heaven , and a new earth . And then wee shall live for ever with the Lord. And then my Brethren . Why ? Brethren should not be without hope of the Resurrection , as the Gentiles are . They may weepe that never thinke to see one another againe . But a Christian , a brother , that hath hope of meeting againe , let not him weepe as without hope , so let us weepe , as if wee wept not : So hee layes a restraint upon that , nay though our weeping bee for sinne , there must be a moderation in that , for wee may over-grieve , for wee are bound to Ioy in the Lord , and alway to reioyce . And therefore wee must weepe for sinne , so as wee must remember to Ioy. Wee must with one eye looke upon our sinnes to humble us , and to worke upon our hearts to grieve ; but with the other Eye , wee must looke upon Gods mercie in Christ to comfort us againe . The best griefe of all must bee moderate , much more griefe for any earthly thing . Now when we are tempted to over-grieve , for any earthly thing , the best way is diversion . Doe I grieve for these ? I , but is my soule as it should be ? Let me weepe over my dead soule , as Christ wept over Lazarus , when he was dead Let mee weepe over my dull soule , let me weepe over that . As Physitians , when the bloud runnes too much one way , they give an issue another way : so let us turne our griefe the right way , if wee weepe for other things , How is it with us , is the life of Grace there ? Is reckonings eaven betweene God and my soule ? Am I fit to end my dayes ? Am I in a state fit for heaven ? then we shall weepe for something . It is pitty such pearles as tears should be lost ; God hath no bottles for teares that are shed over-much for the things of the world . But if they be for our sinnes , and the sinnes of the time wee live in , and for the ils and miseries of the State that are on us , and hang over our heads , then let us weepe to purpose , turne our griefe the right way , and then let us grieve amaine , if we will , so our griefe runne in that channell . Those that Ioy as if they did not . Ioy we may , and we ought , for God envies not our Ioy , hee hath given us wherewith in this life to Ioy , abundance of comforts of all sorts , for all our senses Flowers , and Colors , &c. Wee have nothing in soule or body , but it hath obiects to delight in , God hath made himselfe for the soule to delight in , and there is somewhat to delight us in every Creature , so sweet is God ; wee may , and ought to reioyce . God gives us wife and children to reioyce in , Reioyce in the wife of thy youth . There is no question of a libertie in these things . But then there is a danger : especially in the sweet affections . There is danger , because wee are like to over-ioy . And poyson is the subtillest , conveyed in sweet things . Wee are proane to over-Joy . There is a danger , therefore , there must bee a restraint . We must Ioy as if we reioyced not : that is , so ioy , in any thing here , as considering that the time is short , I cannot enioy it long . Shall I ioy in that that I cannot inioy ? The time is short , I cannot enioy them . If a man cannot enioy a thing long , he cannot joy . The time is short you must goe . The things must goe , and both must goe : And the fashion of this world passeth away . All the frame of things passe away ; Marriage passeth away ; and Callings passe away ▪ and friendes passe away , and all passe away . And therefore Ioy , as if you ioyed not . I beseech you let us leame to Ioy , as if wee reioyced not . The Prophet calls Nineveh a reioycing Citie . And wee live in a Ioviall age . Men eate and drinke as they did in the dayes of the Old World , In Noahs time , they marry , and give in Marriage . Wee live in Joviall times ; and therefore wee had need to lay some restraint upon our ioy : especially when God calls us to mourning as well as Ioy , as hee doth if wee looke round about us ▪ If wee looke upon the time , we should see cause to Ioy as if wee did not . Wee must not alway bee on the merry pinne , as wee say , but wee must temper and qualifie our Ioy. Now considering that the Apostle addes , weeping , grieving and Ioy , you see that Religion is especially in moderating the affections . Religion is in purging the affections from the evill that is in them , and moderating them , if they bee lawfull and good . And therefore thinke not that you are Religious enough , if you know a great deale , as many Christians are verie greedie of knowing . And yet if you looke to their lives , their griefe , and their Ioy is intemperate , they have not learned to bridle and to schoole their affections . You see that Religion is in moderating of griefe and Ioy in earthly things : Let us see men shew the power of Religionin bearing of crosses , so that they weepe as if they wept not : and in bearing prosperitie so as they can learne to abound , to Ioy , as if not . That man hath learned Religion to purpose : for Religion is especially about the affections : for wee are good if wee Joy well , and grieve well , but not , if wee know much . The Divell doth that better than wee : Therefore especially labour , that God would vouchsafe Grace to governe the affections , that wee may know how to Grieve and how to Ioy , as naturally indeed we doe not . And then wee see here another point ( which now I adde ) that The Affections of Gods people are mixed . They so weepe as that it is mingled with Ioy , and their Ioy is mingled with Weeping . They weepe as if they wept not , They Ioy as if they Ioyed not . A carnall man is in simples altogether ; If he Ioy he thrusts the house out of the window , ( as wee say ) If hee be merry hee is mad , he hath no bounds . If he be sorrowfull , if somewhat restraine him not , hee sinkes like a beast under his sorrow , as Nabal did , for he hath no grace to temper his sorrow , and to temper his Ioy. And therefore hee is over sorrowfull , or over Iocund . Ah! but Grace ( considering that wee have obiects of both ) doth temper the affections . A Christian when hee Ioyes , he doth not over-Ioy , for hee hath cause at that time to mourne for somewhat : and when he grieves , he doth not over-grieve : for hee hath somewhat then to Ioy in ; for Christ is his , and heaven is his , and the Providence of God to direct all for good , is his still , hee hath somewhat to Ioy in at the worst . And therefore all his affections are tempered and qualified . So much for that point . And they that buy , as if they possessed not . It is lawfull to buy , because it is lawfull to make contracts ; and proprietie is lawfull : every man ought to have his owne , or else there were no thest , if there were no propriety ; nor there could be no workes of mercie . Now if proprietie and dominion of things be lawfull , that we may possesse things as our owne , then buying is lawfull , that is one way of contract , of making things our owne , there is no danger in that . But there is a danger in the manner of buying . Men buy to perpetuat them selves , They call their lands after their names , such a house of such a one , Enoch of Enochs , and they thinke to continue for ever . God makes fooles of them , for how few have you that goe beyond the third generation ? how few houses have you , that the childe , or the Grand-childe can say , this was my Grand-fathers , and my Great Grand-fathers ? How few houses have you , that are now in them can say , My Ancestour dwelt here , and these were his Lands ? Goe over a whole Countrey it is hardly so . Men when they build together with building in the earth , they build Castles in the aire , they have conceits : Now I build for my childe , and for my childes childe . God crosses them , either they have no posteritie , or by a thousand things that fall out in the world , that it falls out otherwise . The time is short , And the fashion of this world passeth away . That is , The buildings passe away , the owning passeth away , al things here passe away : and therefore buy as if you possessed not , buy so as wee neglect not the best possession in heaven , and so pos . sesse these things , as being not possessed and commanded of them . In Levit. 25. There you see the yeare of Iubile in the 50 yeare war , that all possessions might returne againe , if men would . God trained them up by this , to teach them that they should not thinke of inheriting things long , that they bought ; for it returned in the yeare of Iubile , in the fiftieth yeare : so wee must learne that we cannot possesse things long . Though we possesse them our selves , wee may bee thrust out by fraud or tyranny . Therefore Let those that buy , be as though they did not possesse . Ier. 22. 23. he saith , Thou makest thy nest in the Cedars , and thinkest it shall be thus and thus with thee . Oh! Beloved , let not us build and dwell in our hopes and assurance upon that which will yeeld no certaine hope and assurance in this world , For the fashion of this world ( as we shal see after ) passeth away . And then for Brethren , that have an inheritance in heaven , for them to buy as if they should live here for ever . Brethren , that is a reason to take them off , Brethren buy as if you possessed not . Thus you see , I have gone over the foure Directions . They that use the world , as not abusing it . Wee may use the world , while wee are here in it , for we cannot want the things of this life . We are members of two worlds , while we are here . Wee are Members of this world , and wee are heires of a better , wee have relation to two worlds . Now while wee live in this world , wee must use the things of this world . How many things doth this poore life need while wee are in this world ? While we are passengers , wee must have things to helpe us in the way to heaven . Passengers must have recessaries , there is no question of that . And therfore we must use the world many waies , it is a point of Nature : and therefore I will not spend time in that . But then , Vse the world , As not abusing it . There is danger in using the world , there is a danger of cleaving in our affections to the things of this world , so much as that wee forget a better world : and therefore wee should use it as not abusing it . How should we use it ? VVhy use this world as laying a foundation for a better World. VVhile wee live here , use the world as wee may further our reckonings for a better . Vse the things of the world as wee may expresse some grace in the using of it . Vse the world as that the using of it may comfort us when the thing passeth . The world passeth . But let us use the world , as that the grace that wee expresse in the use of it may continue . Use the world to the honour of God , to the good of others , to the increase of our reckoning : abuse it not to the dishonour of God : fight not against God with his own blessings , that is to abuse the world : Forget not God the Giver . Were it not an unkinde thing if a man should invite strangers , if they should turne their kinde friend that had invited them , out of dores ? And so it is to use the things of the world so , as to turne God out of our hearts that gives all . Turne not the things of this world against God , or against others , to make them weapons of iniustice , to be great to ruine others . Abuse them not to wrong , and to pierce our owne soules ( as the Apostle saith ) with Cares and the like : This is to abuse the world when wee dishonour God and wrong others , or to pierce our owne soules : God hath not given us the things of this world for this end , to hurt our selves with them . And therefore together with the things let us desire a gracious use of all things ; for a gracious use of them , is better than the thing it selfe . Labour to use them as not abusing them ( as we shall ) if wee have not grace to use them well , ( as one saith ) Many men have the gifts of God without God ; because they have not his grace . When we have the gifts of God , desire Grace to mannage them well . To his children God gives this with the other : hee never gives them any thing , but hee gives them Grace to make a sanctified use of it . They are sanctified to all thinges , and all things are sanctified unto them , Vse the world as not abusing of it . The reason is strong , The time is short , why should wee bee overmuch in using the things of this world ( for that is one way of abusing of the things of this world ) The time is short , wee must bee pulled from them whether wee will or no. And therefore let us weane our selves , For the time is short . And then The fashion of this world passeth away . Why should wee dote upon a perishing fashion ? All things here passe away , the things of the world passe away , and a new fashion comes after And then you , Brethren , that are heires of a better world , use this World , as not abusing it ; Brethren , hee puts them in minde of a higher calling . And so I come to the last . For the fashion of this world passeth away . That is the second reason , The Schema , that is , the Apparition of this world , the outward fashion , the outward view and hew of the things of this world passe away . It is a notable diminishing word in the Originall , as if the world were not a substance , but a fashion , Schema . As wee say in Philosophy , in the Aire there are Apparitions and substances , as there are flying-horses sometimes , and fighting-men in the aire : These are not substances , but Apparitions of things ; it is but Phasis , but an Apparition , or Shape . The substance and true Realtie of these things is another matter : so whatsoever is in the world , it is but an apparition : When the Divell shewed Christ all the kingdomes of the world , hee shewed him but an apparition , but a shew of things . There is a diminishing in the word , Shew . And then in the word , fadeth away . The fashion of this world passeth away ; or as some translate it , Deceives , and turnes us aside : And so it doth indeed from better things . The fashion of this world passeth away . That Translation is fit enough . It passeth away . Now shall wee be immoderate in any thing that passeth away ? It is but an Apparition , but a shew , but a Pageant . The word is partly taken from a Pageant , or a shew that hath a resemblance of this and that . But there is no realtie or substance in a Pageant . From this , That the thinges of this world are but an Apparition or Pageant , Learne to conceive aright of the things of this life , that there is no realtie in them to speake of . They have a kinde of realtie : Riches are in some sort riches : and Beautie is in some sort Beautie : and Nobilitie is in some sort Nobilitie and so Possessions are in some sort Possessions . But all this is but a Pageant as it were , as a man that acts in a Pageant , or in a Play , hee is in some sort a King , or a Beggar for the time : But wee value him not as hee is then , but as hee is when he is off the Stage . And while wee live here , wee act the part , some of a Rich-man , some of a Nobleman , some of a Beggar or poore man , all is but an acting of a part . And there is a lesse proportion betweene the acting of a part in this life , than there is betweene our life and eternitie . All is but the acting of a part . VVee are not rich in the grave more than others . The King is as poore in the Grave , as the base Peasant , his Riches follow him not . The worme and the grave know no difference , when wee goe to that house there is no difference : all acting , and all differences end in the Grave . And therefore considering , that this world is but an Apparition , but the acting of a part , why should wee thinke our selves the better for any thing here ? Doth hee that acts the part of a Nobleman upon the Stage think himselfe better than another , that acts the part of a Poore man ? No. Hee knowes hee shall goe off in short time , and then hee shall bee as hee was before : why are wee not thus wise in better things : It is not hee that acts ; the greatest part , but hee that acts well , he that acts the part of a poore man may bee better than hee that acts the part of a rich man : it is not the greatnesse of the part , but the well acting of it : all is but an Apparition . If a meane man honour God in his condition , and bee faithfull in a meane estate , hee is a thousand times better then a great man that makes his greatnesse an instrument of iniustice , as if all the world were to serve his turne , and to make men Idolize him , such a man is a wretched man , and will bee when hee is turned off , the Stage . It is no matter how long hee hath lived , or how great a part hee hath Acted , but how well . VVee value not men as they are when they are acting , but as they are after . If they were bad before , they are bad after : and they are praised after , if they doe it well . So it is no matter what a man acts , if hee doe it well , hee is for ever happie . If hee doe it ill , hee is forever miserable : all here is but a Pageant . If you talke of realtie , it is in the things of Religion . If you talke of true Nobilitie , it is to bee the Childe of God. If you talke of true Riches , they are those that wee carrie to our death-bed , those that wee carrie to Heaven ; those that comfort the soule ; those that inrich the soule with Grace , and Comfort , and Peace , that is true Riches . If you talke of true Beautie , it is to have the Image of God stamped upon our soules , to bee like Christ , to be new Creatures . If wee talke of true Strength , it is to stand against Temptations , to be able to serve God , and to goe through the world without polluting our soules , to beare Crosses as wee should , that is the true realtie . The things of this life are all but Apparitions and Pageants . The greatest man in the world will say so when he lyes a dying , as that great Emperour said , I have runne through all things , and now nothing doth mee good . The realtie was gone that hee thought of , and now there was nothing but a shew and Apparition ; when the realtie was gone , nothing doth mee good . Come to a man that is gasping out his life , and aske him , what doth honours doe you good ? What doth riches doe you good ? what doth possessions doe you good ? Solomon a wise man , wise by the Spirit of God , wise by experience , because hee was a King : wise by a speciall gift of God , and the spirit of God , and experience together with the spirit of God and a gift of Wisedome , hee had all to inable him to give a true sentence ; hee that had runne through the varietie of all good things , what doth hee pronounce , but Vanity of Vanities ? he cannot expresse himselfe , Vanity of vanities sayth Wise , Holy , experienced Solomon , he that had all abilities that no man was able to say it so well as hee , yet hee saith Vanitie of Vanities , and that which is worse Vexation of Spirit , if a man have not especiall grace to mannage them a right . And therefore I beseech you Brethren , doe but represent the things of this life , even under the notion here , they are but Apparitions , they are but Pageants . If wee be to buy any thing in this world : wee pull off the trappings , wee pull off the Masque , or else wee may bee couzened in the thing : So if we would iudge of the things of this world as they are ; What is within Riches ? is there not a great deale of care ? What is within government ? What is within the things of this life ? There is a goodly shew and Apparition : what is within ? Pull of the Masque , and then you shal see the things of this World : The more you pierce into them , and the more you know them , the worse you will like them . Like a picture that seemes goodly stuffe afar-off , but neere-hand it seems baser so if you come neer these things there is emptinesse , and not onely so , but Vexation But in the things of heaven , the nearer you are , the more you will love them , the more you will admire them : the more a man knowes God , the more hee may know him : the more a man knowes Christ and loves Christ , the more hee may : there is a height , and bredth , and depth , there all dimensions in the love of God in Christ , and in the ioyes of heaven , they are beyond comprehension . The things that wee have in Christ , they are larger than the soule , wee cannot comprehend them . There is nothing here , but wee may compasse it , it is inferiour to our knowledge and affections ; our affections and our knowledge are larger than any thin here ; the things of a better life are beyond all . Shall wee stand upon apparitions , that the more wee know them , the more wee shall undervalew them ? And the fashion of this world passeth away . It is a fashion , it is but a fashion , and then it passeth away . Indeed they doe passe away , experience sheweth that they passe even like a river . As we see the Thames , or any river , the water passeth away , it goes and goes along , but it never comes : so the things of this world , they passe away , but they never come againe , they vanish away , and wee passe away with them too . Even as men in a ship , whether they eat or drinke , or sleepe , or walke , the ship goeth , and they goe in it . So it is in this world , whether wee eate or drinke , or sleepe , wee passe away to death . Every day takes a part of our life away : and every day wee live , wee live a day lesse , it is gone and past , and never returnes againe , as water , which it is gone : and whether wee walke or doe any thing , the time passeth . While you heare , and while I speake , the time passeth , and never returnes againe : so the fashion of this world passeth away . All thinges are passing here . VVhat is the ground of this , that all things are thus passing ? Goods that are not stable , we say they are moveables , and indeed those things that wee call immoveables are moveables : All passe away , heaven and earth will passe away ere long . And there will bee a new heaven and a new earth . Kingdomes passe away , and Kings passe away , and States passe away . VVhat is become of Rome ? VVhat is become of Ierusalem ? VVhat is become of Babylon , and all those goodly Cities ? All are passed away , they are all gone . This experience speakes as well as Divinitie . Now the ground of all this is , not onely the Nature of things , taken from the Nature of all things that are made of nothing ; and therefore subject to fall to their first principles againe . That is the fundamentall reason , why things may bee moove-able and passe away . But that they are so , it is not a sufficient reason , for GOD might have suspended the mutabilitie of things , if hee would , as the heavenly Angels are mutable , because they are Created , but God hath suspended there mutability world without end ; And therfore it is not sufficient that all things are of nothing , it shewes that of themselves , they may turne to nothing indeed . But there is another reason behinde , that now since the fall of man , there is a curse upon all things . There is a sentence of mutability and change , and a sentence of passing is passed upon all this , that all things that have a beginning , shal have an end , and that this world shal be a Stage of changes and alteration : There is a sentence of Vanitie upon the Creature , ( as Saint Paul saith Divinely ) The Creature is subject to Vanitie , not of his owne will , but because God hath subdued it to Vanitie . Rom. 8. Man committed Treason , and therefore the Creatures which are mans servants , all mourne for their masters fall ; they all mourne in blacke , as it were . All the Creatures are subiect to Vanitie , all the Creatures under the Sunne , are subiect to mutabilitie and change : but we may thanke our selves , wee are the grand-traitors that brought this miserie upon the Creature ; that is the true reason why all things passe away , and so why our selves have the sentence of death upon us , wee passe away , and the things passe away , and wee in the use of them . Thus you see the ground of this , why things passe away in the sentence of mutabilitie and vanitie that God hath passed upon them . If this be so , beloved , let us learne not to passe much for things that will passe away , not to passe for them : learne all the former directions . The fashion of this world passeth away . Shall wee grieve much for the losse of that that wee cannot hold ? Wee say if a glasse be broke , is a man much angrie ? a frayle thing is broken . If a friend bee dead , shall a man bee therefore angry ? The fashion of this world passeth away . A sentence is passed upon them . Shall I be moved at that that God hath set downe a Law for , that one generation shall goe , and another shall follow after : and there is a succession as in the streames of water ? Shall I oppose Cods sentence ? God hath made all things fraile , and it is but the common condition of all since the fall . So it should be a use of comfort and contentment with any thing in this world , place , or Riches , or honour , I must leave them , I know not how soone : and this will breed a disposition of contentment . It is enough for him that must leave all , I know not how soone , have I little or much , I must leave all : here is enough for him that must leave all : and therefore leave worldly things to worldly men : leave all these vaine things to vaine men : shall I build a fixed hope on vaine things ? Oh! no , that should not be so . As we must learne contentment , so it should take us off from the hopes of this world , and from promising our selves that which we have no promise in the world for , nor experience . VVho promised thee thou shouldest enioy thy wise long , that thou shouldest enjoy thy children long , thy place long : haste thou a promise for this ? The nature of things fight against thee . The things of the world are variable . Have wee not experience of former times ? And have wee not Scriptures to shew that all is Vanitie ? Why should wee promise our selves that which the Word doth not promise us , or that wee cannot see experience of in the world ? Why would wee have a condition severed from all men ? The seeing of things in a condition of fading , as it should teach us contentment in the use of all things , so it should teach us moderation and wisedome , that Wee should not promise our selves any thing in this world . And it should teach us to provide for stable , for certaine things in changes and alterations : Looke to somewhat that may stand by us , when all these things are gone : will all these things leave me , and must I leave them ? How is it with me for world without end ? Shall I not therefore looke for those comforts and those graces , and for that condition , that will abide when I am gone hence ? what desperate folly were it ? Let us labour for a sanctifyed use of the passing away of these things , that wee may provide for that which is not subiect to alteration and change . The favour of God. in Christ is for everlasting . The Graces of Gods Spirit are for Everlasting . The condition of Gods Children is for everlasting . And therefore why should we looke after perishing things , and neglect better ? For a Christian hath the realtie of things , hee hath a Husband for ever . Hee hath matter of ioy for ever , he hath a possession for ever ▪ & then there will be a new world . All these things are but Shews : the Christian hath the realty of al , that never passes away : and therefore considering that all things else passe away , but the things that belong to a Christian as a Christian ; let Christians learne to make most of their best calling , and value themselves as they are Christians , and value others as they are Christians , not as they are rich , or as they are poore as they are noble , or as they are great . The fashion of this world passeth away ; value them by that they have of eternitie , what of the Spirit is in them ? what of the Image of God is in them ? What Grace is in them ? are they new borne ? are they truely noble ? are they new Creatures ? value them by that , and labour to get that stamped upon our children , and upon our friends . Labour to have Communion so with those that wee love , that wee may have eternall Communion in heaven with them . Labour so to enioy our friends , that our friendship may continue in heaven , considering , that The fashion of this world passeth away . All friendship , all Bonds , all Possessions and all that we dote of , and are desperatly mad on , all passeth away . The fashion of this world passeth away . It is a strange thing ( Beloved ) That a man capeable of high thoughts , of excellent thoughts , should spend the marrow of his soule , and the strength of his spirits , about these things , that he should tyre his spirits , that hee should cracke his Conscience , that hee should weare out his Life about thinges vvhich he cannot tell how long he shal inioy them , and neglect these things that abide for ever : for a man this is ill , but for Brethren , as he saith , for Brethren to doe so , that have an inheritance immortall , for them to bee cast off the hookes for everie Crosse , for everie losse , that are the children of God , and heires of heaven . What a shame is this , that Christians are so much in ioy , and so much in sorrow for these things . It comes from 2 or 3 grounds . First , they doe not consider and looke upon things as past : they looke not with the eye of Faith upon things , these things will passe : but they looke upon things in passing , and they see no alteration for the present : they should consider , I , but what sentence is upon them ? These are as good as past , they will bee gone ere long , looke upon things in the world , see all things are passed . We are dead , our friends are dead , and the world is gone . Faith saith this , wee consider not this Eye , and so we are carried away with them : wee looke upon things passing , and there wee see little alteration . A man that lookes upon the shadow passing , hee cannot see it : but if hee come two or three houres after , hee shall see it past . Let us looke upon things as gone , though they bee not for the present gone , see them in the Eye of Faith , and that will make us consider them as passing away . Againe , wee are deceived hence in the passing of the things of this life , that wee compare them not with Eternitie . VVee thinke it a great matter to enioy things twenty or fortie yeares . VVhat is this point of time to eternitie ? Compare this short time here , of health and strength , of honour and place , and friends , what is this to Eternitie ? what desperate follie is it to venture the losse of Eternitie , for the enioying of these things ? Compare these things with world without end , and that will keepe us from being deceived , with these passing things : we are deceived , because wee laie them not in the ballance with things that are for ever . And then the third ground is wee are forgetfull , wee are not mindefull of our best condition , wee make not that use of our knowledge that wee might . When a Christian is all in passion , all in Ioy , all in feares , or in griefe : why , what is the matter at that time ? What thoughts hath hee of his Eternall estate , of the fading condition of these things ? he is forgetfull and mindelesse . And therefore let us labour oft to keepe our soules in a heavenly frame . And to draw to a conclusion , let us leame to value our selves above all things below : if we be Christians , as we al pro felse our selues to be , value our selves above all things below . It is a poorenesse of spirit for a Christian , for to over-ioy or to over-grieve for any thing that is worse than himselfe . Are not all things so that are here , if we be Christians indeed ? if were not Christians the very toads and serpents are better then blaspheming and filthy Creatures , that are opposers of Gods Ordinances , they are better than such wretches , as many among us , the Divell is almost as good as they such are next the Divell . The earth they treade on is better than they : but if a man have grace in him , all the world is inferiour to him . What weakenesse of spirit is it therefore , and emptinesse to bee put off with overmuch cause of griefe and forrow for any thing below , that is meaner than our selves , for any thing that is fading , when wee have a condition that is not subject to fade ? And therefore oft thinke of our dignitie in Christ ; thinke of this motive here ( Brethren ) thinke of that as well as of the fading condition here . If wee would weane our selves from these things , oft thinke of the eternall estate of a Christian , that our thoughts may runne upon that much : and then upon the fraile condition of all things below , that wee may be taken off from them ; for two things mortifie a man. The taking off of his affections from that they are set on , And to set them upon that that will fill them , and satisfie them to the full . If a man doe that , hee doth that that a mortified man should doe , that is in this world , passing to a better . To conclude all with this . All things here in this world are subordinate to a further end . And let us consider therefore that wee use them , as that wee loose not the maine , All the contentments of a Traveller , are subordinate to helpe him to his iourneyes end . If things come amisse in his Inne , will hee quarrell with Host , that hee hath not a soft bed ? Hee will thinke , I am going , I shall have better at home ; and these lead me homeward , so all things below are subordinate helpes to better : Shall wee make them the maine ? Shall wee make all things subordinate to them , as worldlings doe , subordinate Religion to worldly things , and make all things contrary ? They do not grieve as though they grieved not ; but they heare , as if they heard not . They receive the Sacrament , as if they received it not . They pray , as if they prayed not . They speake of Holy things , and do them , as if they did them not . All things in Religion , as if not , but for other things , they are drowned in them : This is the policie of Sathan , that labours to bring Religion to bee subordinate . So that if men can bee religious , and have the favour of such a one : If hee can be Religious and bee great in the world , hee will : but if Religion it selfe , and the standing for it hinder their aimes away with it , they will rather bee hollow , then stand for a good cause , because they have not learned to subordinate things to the maine end ; and the reason is , because they have not Grace and heavenly VVisedome to teach them in what place things should bee valued ; what is the maine , and what attends upon the maine , and therefore they take by-things for the maine , and the maine for the by . Indeed no man is wise , but a sound Christian , and hee is wise for his soule , and hee is wise for Eternitie . But what is this for the Sacrament ? To cut off other things , it is this . Are all things perishing food , such as we must leave , vaine and emptie things ? Will not this therefore make us seek the maine , the food that indures to everlasting life , and labour to bee in Christ more and more , labour to cherish Communion with Christ , that Everlasting Bond ? VVhat is the Sacrament , but the Food of our Soules , our Everlasting Manna , that will continue for ever , and make us continue for ever ? Christ , if we have him hee continues for ever , and hee makes us continue for ever too . And therefore considering that all things else are vaine . I beseech you let the consideration of that that hath beene spoken , bee as sowre herbes to make the Passeover , to make Christ relish the better . Oh! Are all things vaine , and shall I not labour to have my part in that that shall never die in him that is my Husband for ever , and my Lord for ever ? Shall I not labour to strengthen mine Interest in him that hath all good things in him ? What if all the earth should fayle ? If I have Communion with Christ I have all . If I marry Christ , I have all with him . All is my Ioynture , if I have Christ once , All things are yours , if you are Christs . If I have Christ what can I want , when I receive the Sacrament , having Communion with Christ ? Let this strengthen my desire to come to the Sacrament , in this that I have spoken : that all other things fayle , our communion with Christ is Everlasting . Therefore looke to that . Christ is the food of the soule : all other food the sweetnesse of it is gone within a quarter of an houre : The sweetnesse is gone presently , and the strength within a day or two , of all other food that wee take : but this food Christ , the food of the Soule . Christ offering himselfe unto death , and shedding out his bloud , and giving his bodie to bee crucified for us : This food feedes our soules to everlasting life . VVee cherish our Faith in the assurance of the favour of God to everlasting : the sweetnesse , the strength , and the comfort of this food indures for ever . And therefore considering that all other things are food that perisheth ; labour for that that will feed us to everlasting life . And then wee shall make a right use of the alteration and change of all things . A heathen man can say this Text , all ▪ that I have , set ( Brethren ) aside : a heathen man could tell you , The time is short , And the fashion of things passe away . Hee sees them , and thereupon could inferre the Negative part : therfore wee should not be worldly for the Negative part : by the light of Nature , a man that hath no Religion may bee sound in that , and therefore not to care much for earthly things , considering that wee must bee gone . A Heathen man could speake very sweetly this way , as Plutarch , and Seneca , and the rest : what fine speeches had they this way . Oh! but the Positive part , that is , when we see all things here are vaine and fading , to know what wee must cleave too , that is proper to religion to know Christ , & the good we have by Christ , when we have him ▪ we have al , he is the of our soules : these things are proper to Religion : and therefore let us arise from the consideration of the Vanitie of all things to the positive part , to interest our selves in that that is better then all things . Which if we have , we have all ; and then we shall make a right use of this . FINIS . A Table of the severall Heads contained in this Booke . WE must know Particulars in our journey to Heaven . pag. 2 1. Doctrine . A very good way to satisfie cases of Conscience in particular , is to have in our minde the maine . p. 3. Reason , why none but a sound Christian can carry himselfe moderatly in the things of this world p. 5. 2. Doctrine . Religion meddles with all matters . p. 6 Religion is a skill that fits a man for a further end . p. 7. Religion guides all to the maine . p. 7. Time is short . 13. The world is short . Our life is short . Opportunitie is short . Time uncertaine 14 Time irrecoverable p. 15. Time hath three maine parts . p. 17. Time past in ill , repent . ibid. Time present doe good . ibid , Time to come get into such an estate , as is not lyable to time . p. 18. Advice to youth , to age . p. 19. Neglect of time makes us worse than the Divell . p. 20. Marriage lawfull . p. 21. A liberty to marry p. 24. Who brought in a base esteeme of Marriage . p. 25. A danger in Marriage . p. 25. Those that have Wives to be as if they had none , how understood . p. 27. Bonds in Religion , above all bonds . p. 28. Weeping lawfull . p 30 For what wee are bound to weep . p. 31. Wee ought to grieve . p. 31. Danger in weeping overmuch for crosses . p. 32. God takes it vnkindely , when wee over-grieve for the losse of worldly comforts . ibid. Though our weeping be for sinne there must bee a moderation . p. 34 What to doe when we are tempted to overgrieve for any earthly thing . p. 35. Ioy lawfull . p. 36 Danger in over-joying . p. 37. Religion is seene , especially , in moderating the affections . p. 39. Many Christians intemperate in their griefe and joy , not having learned to schoole their affections . ib. Affections of Christians mixed . p. 41 A carnall man is in simples if merry , hee is mad . ibid. Grace tempers the Affections in a godly man. ibid. Buying is lawfull , and why . 42. Danger in buying . 43. Buy so as not to neglect the best possession . p. 44. Vsing the world lawfull . p. 46. Danger in using the word . p. 47 , What it is to abuse the world . p. 49 Labour to use it , as not abusing it . ibid. The world is a fashion or a shew . p. 51. Things of this life are a shew . p. 53 Things in Religion reall . p. 56 The world passeth away . 61 Reasons why it passeth away . 1. Because they were made of nothing . p. 63. 2. Because there is a sentence of mutabilitie passed on it . p. 64 Not to grieve for the losse of things below . p. 65 Learne to bee content with little . p. 66. Be moderate in desires . p. 67. Prouide for better things after all these things are gone . p. 68. The world to low for a Christians thoughts . p. 71. Why Christians are excessive in outward things , the grounds . p. 72. 1. They looke not on them as past . ibid. 2 They compare them not with Eternitie . p. 74. 3 They forget their better condition p. 74. Reason why men aime not at the maine . p. 79. Application to the Sacrament . p. 80. How wee ought to labour for things certaine , and not fading . p. 82. Perlegi hanc Concionem , dignamque iudico quae Typis mandetur . THO. WEEKES . R. P. Ep. Lond. Cap. Domest . Notes, typically marginal, from the original text Notes for div A12203-e190 We must know particulars in our journey to heaven . Doct 1. Looking to the maine helps particulars ▪ Doct. 2. Religion reacheth to other callings . Religion guides all to the maine . The five particular directions The time is short . 1. Of the World. 2 Of our life 2. Of opportunity 1. Time is short . 2 Time is uncertain . 3. It is irrecoverable . 1 : Repent the time past in ill . 2. For time present do good . 3. For time to come get into such a state as is not lyable to time . Advice to youth A memorandum to old age . Our neglect of time makes us worse than the Divel Marriage lawfull . 1 A liberty to marry . 2. Danger . Those that have wives to be as if they had none how to be understood . Bonds in Religion , above all other . Weeping lawfull Weeping excessive dangerous Excessive griefe argues want of trust in God. Moderation in griefe for sin . Ioy lawfull . Danger in Ioy. Religion in the affections chiefely Affections of Christians mixed . Buying lawfull . Danger in buying . Vsing the world lawfull . Danger in vsing the world . The world a shew . Vse Things of this life shewes . Things in religion , reall . It passeth away . 1 Reason , because they were made of nothing . 2. They are accursed . Rom. 8. Vse . Not to grieve for the losse of them . 2. Vse . To be content with little . 3. To be moderate in desires . 4. To provide for better things The world too low for a Christians thoughte . Why Christians are excessive in outward things . 1. They looke not upon them as past . 2. We compare not with eternitie . 3. We forget our better condition . Simile . The reason why men aime not at the maine . Application to the Sacrament 
A12205	----	Tvvo sermons vpon the first words of Christs last sermon Iohn XIIII. I. Being also the last sermons of Richard Sibbs D.D. Preached to the honourable society of Grayes Inne, Iune the 21. and 28. 1635. Who the next Lords day follwing, died, and rested from all his labours Sibbes, Richard, 1577-1635. 1636 Approx. 70 KB of XML-encoded text transcribed from 39 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A12205 STC 22515 ESTC S102407 99838192 99838192 2557 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12205) Transcribed from: (Early English Books Online ; image set 2557) Images scanned from microfilm: (Early English books, 1475-1640 ; 1083:03) Tvvo sermons vpon the first words of Christs last sermon Iohn XIIII. I. Being also the last sermons of Richard Sibbs D.D. Preached to the honourable society of Grayes Inne, Iune the 21. and 28. 1635. Who the next Lords day follwing, died, and rested from all his labours Sibbes, Richard, 1577-1635. Goodwin, Thomas, 1600-1680. Nye, Philip, 1596?-1672. [4], 69, [1] p. Printed by Thomas Harper, for Lawrence Chapman, and are to be sold at his shop in Holbourne, at Chancery lane end, London : 1636. Edited by Thomas Goodwin and Philip Nye--STC. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2002-11 TCP Assigned for keying and markup 2002-12 Aptara Keyed and coded from ProQuest page images 2003-01 Olivia Bottum Sampled and proofread 2003-01 Olivia Bottum Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion TVVO SERMONS VPON THE FIRST words of Christs last Sermon IOHN XIIII . I. Being also the last Sermons of RICHARDS SIBBS D. D. Preached to the honourable society of Grayes Inne , Iune the 21. and 28. 1635. Who the next Lords day following , died , and rested from all his labours . 2. Sam. 23. 1. These are the last words of the sweet singer of Israel . LONDON , Printed by Thomas Harper , for Lawrence Chapman , and are to be sold at his shop in Holborne , at Chancery lane end . 1636. HONORATISSIMO DOMINO , DOMINO ROBERTO COMITI WARVVICENSI , HAS MELLITISSIMI THEOLOGI RICHARDI SIBBS , S. THEOL . DOCTORIS ( QUEM Percharum habuit , cuiusque concionantis auditor erat assiduus , unà cum nobilissima Familia ) CYGNEAS CONCIONES , IN ●ENTISSIMI AVTHORIS AFFECTVS , NEC NON IPSORVM SINGVLARIS OBSEQVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. D. D. THOMAS GOODVVIN . PHILIPPUS NYE . Imprimatur , Tho. Weekes , R. P. EP. Lond. Capel . Domest . The first SERMON . lOHN 14. chap. 1 verse . Let not your hearts be troubled , ye beleeve in God , beleeve also in me . HOly men as they be trees os righteousnesse , and desire to be fruitfull at all times , so most especially towards their end , having but a short time to live in the world , they be willing to leave the world with a good savour ; so it was with Iacob ; so with Moses , as appeares in his excellent Song made before his death ; you may see it in King Salomon and David before their deaths , but especially in our Saviour . The nearer to heaven , the more heavenly minded , when grace and glory are ready to joyne , the one to be swallowed up of the other , then grace is most glorious . All the passages of Christ are comfortable , but none more comfortable then those Sermons of his , that were delivered a little before his death ; of all words that come from loving men to those they love , such are most remarkable as be spoken when they be ready to die , because then men are most serious , they being about the most serious businesse : then they bee wisest , and best able to judge : for the consideration of their end makes them wise . And therefore sayth God , Oh that my people were wise to consider their latter end . And , Teach mee to number my dayes , that I may apply my heart to wisedome , sayth Moses . And indeed there is no wisedome to that : for it teacheth men to passe a right judgement upon all things in the world : they be no longer drunke with the prosperity of the world , they be no longer swayed with opinion , but they passe an estimation of things as they are . Besides , love at that time is especially set on worke . Therefore our blessed Saviour being now to offer himselfe a sacrifice on the Crosse , he sweetly delivereth these words before his departure , Let not your hearts be troubled : Let us heare them therefore , as the dying words of our Saviour , to his Disciples , and in his Disciples to us all , as in the 17 of Saint Iohn , I pray not for them onely , but for all such as shall beleeve in me , through their word , for his comforts concerne us all , as his prayers did . This Chapter is sweetly mixt of comforts , counsels , and gratious promises , but especially it affords matter of comfort : mark who it is that gives this comfort , our blessed Saviour ; And at what time , when he was to sacrifice himselfe . What admirable love , and care , and pitie is in this mercifull high Priest of ours , that should so thinke of comforting his disciples , as to forget hemselfe , and his owne approaching death ; It is the nature of love so to do , and we should imitate our blessed Saviour in it : you see how he laboureth to strengthen them ; especially towards his end , he knew they would then need it most , and therfore he endeavoureth by all means to strengthen them both by counsell , as here by the Passeover , and by a newly instituted Sacrament . But what need we wonder at this in our blessed Saviour who so regarded us , as he left heaven , took our nature , became man ; put himselfe under the Law , became sinne . The words containe a disswasion from over-much trouble ; and then a direction to beleeve in God , and Christ , comforts must be founded on strong reasons ; For we are reasonable and understanding creatures , and God works on us answerably to our principles . He stayes our spirits by reasons stronger then the grievance . For what is comfort , but that which establisheth and upholds the soule against that evill which is feared or felt , from a greater strength of reason which overmastreth the evill . If the grievance bee but even with the comfort , then the consolation workes not ; but Christs comforts are of an higher nature , then any trouble can be , for hee not onely disswades from trouble , but also perswades to confidence , Be of good comfort , I have overcome the world . The occasion of this comforting them , and of remooving their discouragements was this : In the former Chapter , hee had told them , that he should leave them , and that they should leave him , the best of them all , even Peter should take offence at him , and denie him , and that all the rest should leave him : From whence they might gather , that the approaching trouble should be great , That should cause Peter to deny him , and them all to forsake him : And thence must needes arise great scandalls . Our Saviour saw by the power of his Godhead , into their hearts , and like enough , in their lookeshee saw a spirit of discouragement seyzing on them , for his departure , and Peters fall , their forsaking of him , and the persecutions that would follow . And therefore Christ discerning this dejection of their spirits , he rayseth them by this , Let not your hearts be troubled . The heavenly Physition of our soules applieth then the remedy when it is the fittest season . There was some good in their trouble , something naturally , and something spiritually good . There was ground of naturall trouble at the departure of such a friend , at the hearing of such persecutions : For wee are flesh , not steele , and in that sence , Christ was troubled himselfe to shew the truth of his manhood : nay trouble is the seasoning of all heavenly comforts , so as there were no comforts if there were no trouble : and therefore this naturall trouble was not disallowed by Christ. There was likewise something spiritually good , in this trouble , they loved their Master , who they saw was going away ; And they knew it was a shamefull thing for them to forsake him : there was love in them towards him all this while , Christ could discerne gold in ●oare , some good in a great deale of ill ; and therefore loved them againe , and manifested it by comforting them , Let not your beares be troubled : They were right in this principle , that all comfort depends on the presence of Christ. And so the maine ground of the sorrow was good . For as all heavenly light , and heat , and influence comes from the Sunne , it being all gathered into that body : so all heavenly comfort is gathered into Christ , and therefore must come to us from Christs presence , bodily or spiritually . Their errour was in tying all comfort to a bodily , a corporall presence . As if it were necessary for the Sun to come downe and abide upon the earth , to bestow its heat and influence ; and therefore he tels them , that though he was to goe away , yet he would send another comforter , the holy Ghost . And then they were overcome by an opinion , that it would go worse with them when Christ was gone : therefore Christ telleth them that it should bee better for them , and indeed it was better : Christ did not take away his blessed presence for their disadvantage , but for their good , God never takes any thing from his children , but he maketh it up in a better kinde . If Christ takes away his bodily presence , he leaveth his spirituall presence , and more abundantly . So that though they were led with sensible things and what they saw not , they could hardly beleeve , yet Christ lookes to what is good in them , and accepts it : hee saw what was naught in them , with a purpose to purge it , what was naturally weak in them to strengthen it , and therefore hee counsels them , Let not your hearts bee troubled . The thing that I will first observe out of the words , is , That the best Christians are subject to be troubled , to be pensive , and dejected more then should be . Indeed our Saviour Christ himself was troubled , but his trouble was like the shaking of cleare water in a christall glasse . There was no mudde in the bottome ; but our trouble is of another kinde , and apt to be inordinate . We may carry this truth through the whole Scripture , and shew how Hannah was in bitternesse of spirit which exceeded so , that Eli a good man mistakes her , supposing that she was overcome with drinke . Hezekiah a good King , was in such bitternesse , that like a crane or swallow he did chatter . And David complained that his spirit was over-whelmed within him ; And Ionah cries out , that he was in the bellie of hell . And God will have it so , partly for conformity to our head ; and partly that we may be known to our selves , that we may discerne where our weaknesse lyeth ; and so be better instructed to seeke to him in whom our strength lyeth . He suffers us likewise to be troubled for the preventing of spirituall sinnes , pride , and security , and the like . And partly in regard of others , that we may be pittifull ; Christ was man for this end that he might be a merciful high Priest , and we have much more need to know and feele the infirmities that are in our selves , that we may be mercifull to others ; that we may not be harsh and censorious upon the troubles of others ; from want of which consideration proceeded Elies rashnesse in passing that censure upon Hannah . But how shall we know we know that our hearts are more troubled then they should be ? For I lay this for a ground : That we may sinne in being over-much troubled , at things for which it is a sinne not to be troubled ; If they had not beene at all affected with the absence of Christ ; it had beene a sinne , and no lesse then stupidity ; yet it was their sinne to be over much troubled . In a word therefore for answer ; a trouble is sinfull , when it hinders us in dutie , or from duty ; when it hinders us in duties to God , or to others . Or from duty , that is , when the soule is disturbed by it , and like an Instrument out of tune , made fit for nothing , or like a limbe out of joynt , that moves , not onely uncomelily , but painfully , & becomes unfit for action : when we finde this in our trouble . we may know it is not as it should be . There be some affections especially that are causes of over much trouble , feare of evils to come , sorrow for evils that are present seize on us . Now when these do hinder us from duty , or trouble us in dutie , they be exorbitant and irregular . Naturally affections should be helps to duty , they being the winde that carry the soule on , and the spirituall wings of the soule : so that a man without affections is like the dead sea , that moves not at all . But then they must be regulated , and ordered , they must be raised up , and laid downe , at the command of a spirituall understanding : when they be raised up of themselves , by shallow and false conceits , and opinions , they be irregular , when they be raised up by a right judgement of things , and laid downe againe when they ought to be , then they are right and orderly . Now besides the hurt that is in such affections themselves , Sathan loves to fish in these troubled waters . The affections are never stirred and raised up irregularly , and exorbitantly , but Sathan joynes with them . And therefore we have need keep our affections of griefe and feare within their due bounds : Sathan is a curious observer of any excesse in our passions , and in just correction ( to speake the mildest of it ) God lets loose Sathan to ioyne with that excesse . And therefore the Apostle saith wisely , Let not the Sunne go downe upon your wrath , neither give place to the Devill , because as soone as ever we give way to any excesse of affection , Sathan fishes in these waters , and ioynes with that excesse . He being a spirit of darknesse , loves to dwell in the soule when it is in darknesse . And therefore when it is clouded by passion ( as all passions beyond their due measure are as clouds that darken the soule ) Sathan that works in darknesse , then seizes on the soule presently . That was Sauls case , he was envious at David being of a proud and haughty spirit , that could not endure competition : and Sathan took his time to work on him , And therefore it is said he was troubled with an evill spirit . But trouble of Spirit is too large an Argument , I will not now stand upon it , onely I will shew that we should not yeeld to excesse of trouble any way . And the reasons are : First , we wrong our owne selves when we give way to griefe and sorrow that is immoderate and inordinate : The soule is as it were put out of joynt by it ; we make actions difficult unto us , the wheeles of the soule are thereby taken off ; joy and comfort are as it were oyle to the soule . And therefore Nehemiah saith , The joy of the Lord is your strength ; when therefore we give way to feare , and griefe , and such passions , it weakeneth the soule in action . And then againe they are as it were a cloud betwixt Gods love , and us , and so the soule is hindered of much comfort and enlargement : ioy enlargeth the soule , but griefe strengtheneth it : comfort raiseth up the soule , griefe and sorrow weigh downe the soule . A Christian should be of a straight , upright . and enlarged spirit . When therefore the spirit is streightened . when it is prest downe and deiected , a Christian is not in his right minde , in his due and proper frame . Besides , if we regard God himselfe , we should take heed that the soule be not thus distempered : for by over much sorrow and griefe what a great deale of dishonour do we to God , it proceeding from a mistake of his goodnesse and providence ? And with over much feare and sorrow , there is alwayes ioyned murmuring and discontent , and a spirit unsubdued to God , and his Spirit . There is a wronging as of his care in providence , so of his gratiousnesse in his promises . There is a grieving of his good Spirit , a questioning of his government , as if he did not dispose of things as he should , when we will have it one way , and God will have it another way . There is likewise a great deale of pride in dejections and discontent . The most discontented spirit in the world is the Devill , and none prouder . It argues a great deale of pride , and sullennesse to be affectedly sad , and deiected , as if such worthy and excellent persons as we should not be so afflicted : Or there were greater cause for us to be deiected then raised up . Whereas if we ballance our grounds of comfort ( being Christians ) as we should do , they would appeare incomparably above the grounds of our discouragements : so it is a wrong to God , and his truth , and his gracious sweet government to yeeld to a dejected sullen disposition . It is likewise a wrong to others : for it maketh us unfit for any office of love to them , when we plodde and pore so much upon our discontentments , and drink up our spirits , and eate up our hearts , it disables the soule , taking away not onely the strength , but also the willingnesse of the soule . Besides the scandal that it brings on Religion , and the best wayes , as if there were not enough in Religion to comfort the soule . But you will say , Religion breeds a great deale of trouble , and pensivenesse . It is indeed the speech of the shallow people of the world , Religion makes men sad . And it is true that as our Saviour Christ here had made his Disciples sad , by telling them that they would leave him , and that a great scandall would be taken at his Crosse , and shamefull suffering ; but yet withall bids them not be troubled , and gives you grounds of comfort ; so Religion will make men sadde ; For it discovers truths , and sad truths . I but the same Religion will cheare them up againe , yea it casts them down , that it may raise them up . The uSnne in the morning raiseth clouds , but when it hath strength it scatters them . God intending solid . and substantiall comfort . doth first beget troubles , and discovers true grounds of trouble : he lets us see that all is not well , but still as Religion brings any trouble , so it brings with it greater remedies against thse troubles : and that God that raiseth a soule to see just matter of griefe , will by his spirit shew its due , and right portion in comfort . Thus to be sorrowfull and sad in some measure is from Religion , but that which will prevent the excesse and over measure of it , is from Religion likewise . So that it is a scandall to Religion to be over much dejected . Besides , though we should be troubled for sinne , yet to be over much troubled for sinne is a dishonour to Christ , and to the love of God , in Christ : for it is as if we had not in him a sufficient remedy for that great maladie . As be it griefe for the troubles of the Church : as not to be troubled at the affliction of Ioseph is branded for a sinne . So to be too much cast downe , as if Christ had cast off the government from his shoulders , or had not the name of the Church on his breast in heaven ( as the high Priest had the names of the 12 Tribes ) in his breast plate , to be so cast downe as to be taken off from prayer , and from the use of all good meanes to helpe the Church , this is sinfull . So also when griefe for sinne makes us forget the mercies of God in Christ , to forget the healing vertue of him our brazen Serpent , to neglect to search our grounds of comforts , and to yeeld to Sathan , to temptation . Even over much sadnesse , though it be for sinne , or for the Church , it is hurtfull and scandalous . Iosuah was much cast downe when he saw it went not well with Israel : but get thee up Iosuah , saith God , what doest thou lying here ? up and do thy duty ; consider what is amisse : There is an Achan in the Campe : and so when things go not well , let not your thoughts be conversant about the matters of trouble , so much as about your duty . So we see it is incident to Gods people to be over much troubled , and we see also the reasons why it should not be so , because it is injurious to God , to our selves , and others every way . And after all this there is much reason in this that Christ hath forbidden it , let not your hearts be troubled . But Christ could as well have cured it being God , as easily as forbidden it . It is true , but he cures it by forbidding it : with the words , there went forth a spirit of comfort into their hearts , an influence of grace , accompanied his commands , for the word , and Spirit God , together , Christ deales with men by men . The spirit of comfort is a spirit of truth , and therefore God comforts by truths . He gives us sanctified understandings , and affections , and then works on them by sanctified truths . And sometimes Christ cures it by reall comforts , for comforts are either rationall , which are fetched frō grounds , which faith ministers , or reall from the presence of any thing which comforts ; as the sight of friends , or the accommodating of us in any thing wherein we see the love of God conveighed : how many reall comforts doth God bestow , when he fitteth us with conveniencies in our way to heaven , so that we may teade the love of God in them ? God doth not onely comfort us by his gracious promise , by his Word and Sacraments , administring heavenly comforts by them , but also by the conveighing of himselfe , and his love by outward comforts that we enjoy in the world : howsoever carnall men abuse them , making all things to work for the worst : yet that love that intends heaven , sweetens all things in the passage to heaven to his children , because they see the love of God in the least comfort . Againe , observe from this here , let not your hearts be troubled , what is the seat of comfort , the heart , the seat of comfort is the fear of griese : There must be an application of comfort suitable to the griefe , and the heart must be comforted . And therefore in Isa. 40. 1 , 2. Comfort ye , comfort ye my people , speake to the heart . As the griefe sinks and soakes to the root of the heart : so do Christs comforts , like true cordials indeed , that go as deepe as the grievance . If the griefe goes to the heart , the comfort must go as deepe . Now God the Father of spirits , and the holy Ghost the Comforter , knows and searches our spirits ; they know all the corners of the heart , they can banish feare , and sorrow , out of every cranny ; and bring light , heat , and influence into every part of the soule . And therefore Christ saith , Let not your hearts be troubled . Now for the wayes whereby we must labour to comfort our hearts ( amongst many that I might speak of ) I will name a few . First of all , there must be a due search into the heart , of the grounds of our trouble ; for oftentimes Christians are troubled , they cannot tell wherefore : As children that Will complaine they know not why . I speake not of hypocrites that will complaine of that which is not a true griefe to them ; like some Birds that make greatest noyse , when they be furthest from their nests : But of some poore Christians that are troubled , but distinctly know not the ground of it . But search the heart ingenuously , and truly to the bottome of it , and see if there be not some Achan in the Camp , some sinne in the heart ( for sinne is like winde when it gets into the veines , it will have vent , and a troublesome one : and so will sinne . if it get into the soule ) it is that indeed which causeth all trouble . And therefore search your hearts throughly , what sinne lyeth there unrepented of , and for which you have not beene humbled . And when you have found out your sinne , give it vent by confession of it to God , and in some cases to others . And when we have done so , consider what promises , and comforts , in the word of God are fitted to that condition ; for we can be in no condition , but there are comforts for it , and promises fitted to yeeld comforts for every malady . And it will be the wisedome of a Christian to accommodate the remedy to the sore of his heart . And therefore we ought to be skilfull and well seene , in the word of God , that we may sore up comforts before-hand . Our Saviour Christ tels them before-hand of the scandall of the Crosse , and of Peters deniall , that they might lay up strength and spirituall armour against the day of tryall . Those comforts do not ( for the most part ) hold out in the day of adversity , which were not procured in the day of prosperitie . It is not wisedome to be to learne Religion when we should use it : and therefore let us be spirituall good husbands for our soules , by storing up comforts out of the Word of God , and then we shall have no more to do , then to remember the comforts that we did before-hand know . And there be some promise of more generall use , that are Catholica , fitted for all sorts of grievances : and of these wee must make use , when we cannot think of particular ones . As the promises that concerne forgivenesse of sinnes . Thinke of Gods mercy in pardoning sinne with admiration ; because sinne will be presented us in such terrible colours , that if God be not presented in as gracious colours , wee shall sinke : and therefore set out Christ in his mercies , and all sufficiencie , when sinne is aggravated to be in its hainousnesse , and out of measure sinfulnesse : as the Prophet Michah doth , Who is a God like our God , that pardoneth iniquitie , transgression , and sinne , &c. Likewise how many promises and comforts are there in that one promise , Luk. 11. He will give his spirit to them that aske him . And here our Saviour promiseth to send the Comforter : all graces and all comforts are included in the Spirit of grace , and comfort ; his Spirit is a Spirit of all grace : and therefore our Saviour thought that the promised enough when be said he would send them the Comforter : And so what a world of comfort is in that promise . All things shall worke together for the best to them that love God : yea those things that are worst shall work together ; though they be hostile , and opposite one to another : yet they joyne issue in this , they be all for the good of Gods people . As in a clocke the wheels go severall wayes , but all joyne to make the Clocke strike : And so in the carriage , and ordering of things , one passage crosses another , but in the issue , we shall be able to say , all things worke together for the best , I found God turning all things for my good . And I could not have beene without such a crosse , such an affliction . And so for present assistance in your callings or straits , remember that promise made to Iosuab , which is repeated in the 13 of the Hebrews , I will not faile thee , nor for sake thee : a promise which is five times renewed in Scripture ; and how much comfort is in that , that he will vouchsafe by his spirit a gracious presence in all conditions whatsoever . And likewise that of David , Psalme 23. Though I walke in the valley of the shadow of death , yet will I feare no ill , for thou art with me . It was a terrible supposition made , that though he should walke in the valley of the shadow of death , yet he would feare no evill , These promises well digested , will arme the soule with confidence , that it shall be able to put any case of trouble : As in the 27. Psalme , David puts cases , The Lord is my strength , the Lord is the light of my countenance , of whom shall I be afraid ? Though thousands shall rise against me , yet in this I will be confident . If our hearts be established by the word of God setled in the truth of such promises , by the Spirit of God , we may set God , and his truth , against all troubles that can arise from Sathan , and hell , and the instruments of Sathan , or our owne hearts . And therefore it is a great wrong to God , and his truth , if we know not our portion of comfort , and use it , as occasion serves . More particulars I omit , leaving them to your owne industry , the Scripture being full of them . When we have these promises , let us labour to understand them throughly , to understand the grounds of our comfort in them , and to beleeve the truth of them , which are as true as God , who is truth it selfe . And then to love them , and digest them in our affections , and so make them our owne , and then to walk in the strength and comfort of them . Labour likewise to have them fresh in memory : it is a great defect of Christians , they forget their consolation , as it is in the Hebrews : though we know many things , yet we have the benefit of our comfort from no more then we remember . But above all , if we will keep our hearts from trouble , let us labour to keepe unspotred consciences . Innocencie and diligence are marvellous preservers of comfort . And therefore if the conscience be sported , and uncleane , wash it in the bloud of Christ , which is first purging , and then purifying . It first purgeth the soule being set aworke to search our sinnes , and confesse them , which maketh us see our need of Christ , who dyed to satisfie divine justice . Then God sprinkles our heart with this bloud , which was shed for all penitent sinners : by which when the heart is purged , the conscience will be soone satisfied also , by Christs bloud . And when it is purged , and pacified , then keep it cleane , for a foule soule is alwayes a troubled soule ; and though it may be quiet , yet it is sure to break out afterwards . And because there can be no more comfort , then there is care of duty : therefore together with innocencie , let us be carefull of all duties , in all our severall relations : let us consider in what relations we stand , and what duties we owe , and be carefull to satisfie them all . Neglect of duty is a debt , and debts are troublesome , when the soule reflects upon the omission of a necessarie duty . I owe such a duty to such a person , I should have done such a thing , in such a relation , but I have omitted it , it is a disquietment , and that upon good grounds , and if you have beene negligent , there must be an actuall renewing of the Covenant , and a setting upon the duty with fresh endeavours to make amends for former negligences , or else the soule shall have no comfort . nor will God suffer it to admit of comfort . And therefore work out your salvation with feare , and trembling . The reason that men do still tremble , and are troubled with this doubt , and that feare , is , because their salvation is not wrought out , something is left undone , and their consciences tels them so . But above all , that we may receive comfort , let us labour for a spirit of faith . Therefore here it is said , You beleeve in God , beleeve also in me . Christ brings them to faith for comfort . And he sets downe a a double object of faith , God , that is , the Father , Sonne , and holy Ghost : and Christ , considered as Mediator ; and Christ brings them to himselfe , ( Beleeve also in me ) because he would fense them against the future scandal of his suffering . As if he should say , You will hereafter when you see me so handled , and upon the Crosse , doubt , and call in question , whether I am God , and the Messiah of the world , or no. But if you beleeve in God , beleeve in me . For howsoever in love to you , and mankinde , I tooke mans nature on me , and am abased , yet in my greatest abasement , remember this , that I am God. And surely there is nothing can stay the soule more , especially when it is deeply humbled , then to consider God in the second person incarnate , and abased , and crucified , and made a curse , and sinne for us , to see the great God of heaven , and earth , whose excellencies we cannot comprehend , to take our nature , and in our nature to suffer for us those things which he did endure . This will establish the soule indeed . Can the the soule thinke that this was done for any small , or to little purpose ? Or can there be any griefe , or sinne , that should hinder comfort , or perswasion of the possibilitie of pardon , when the great God became man , on purpose to dye for sinne ? We may set this against all discouragements whatsoever . And therefore , beleeve in God , beleeve also in me . Howsoever you see me abased , yet you may have comfort in my abasement , for it is for you . And therefore saith Paul , Irejoyce to know nothing , but Iesus Christ , and him crucified . That which proud , and Atheisticall Heathens tooke scandall at , that he rejoyceth in , God forbid that I should glory in anything but in the Crosse of Christ , Peace of conscience , joy in the holy Ghost , reconciliation , and title to happinesse is all founded upon Christ crucified . And then againe you see he joynes both together ( Ye beleeve in God , beleeve also in me ) to shew the distinction of persons in the Trinitie , God the Father , Sonne , and holy Ghost ; all our faith is resolved at length into one God , but yet withall into three persons in that Divine nature , because as there is God the Father offended , so there must be a God to satisfie that God , and there must be a God to reveale , and apply that satisfaction . The soule is so full of doubtings , that nothing can set it downe , but that which is above the soule , and above the devill . And therefore for our salvation , and to give us comfort , there is a necessitie of three persons in the Godhead . The Father is offended , God in the second person must satisfie offended justice ; and God in the third person must reveale , and apply the Sonne for comfort . And therefore he names them distinctly ( Ye beleeve in God , &c. ) And because we cannot beleeve in God the Father , but by beleeving in Christ , therefore he joynes them together ( ye beleeve in God , ye beleeve also in me , ) No man comes to the Father , but by the Sonne . God the Father dwels in the light that no mortall eye can approach unto , onely he hath manifested himselfe in his Sonne , who is the ingraven Image of his person ; God shines in the face of Christ , and as he comes down , and makes himselfe knowne to us in his Sonne , so we must go up to him in his Sonne , as he saith afterwards : I am the way , the truth , and the life . There is no going to the Father but by me : nothing is more terrible then to conceive of God , out of Christ , for so he is a consuming fire : therefore thinke of God as ours in Christ , carry Christ our elder Brother with us , and desire God to looke upon us in his Sonne . Now now doth faith in Christ ease the soule in trouble ? Many wayes : I will name a few . Faith in Christ banisheth troubles , and bringeth in comfort . Because it is an emptying grace ; it emptieth us of our selves , and so makes us cleane to another , and thereby becomes a grace of union . It is such a grace as brings the soule , and Christ together . Now Christ being the fountaine of comfort , God having treasured all comfort in him ; for the fulnesse of the Godhead dwels in Christ , and faith causeth Christ to dwell in us , brings the soule and Christ together , and so must needs make way for comfort , for it makes us one with the fountain of comfort . And by its repeated acts derives fresh comfort . Again , faith establisheth the heart . Now to establish the soule , there must be a solid Basis , as in building there must be a foundation , and a planting upon that foundation . Now here is a foundation , God and Christ , and there must be a grace to found , and bottome the soule thereupon , and that is faith , and so the soule is established . The chaine and connexion of causes herein is this . God the Father in Christ , and by the holy Ghost conveighs comforts , through the word laid hold upon by faith . It is not the word alone , for that is but as the veins and atteries , that conveigh the bloud , and spirits . So the Spirit being conveighed by the promises , helpeth the soule to lay it selfe upon Christ by faith , which is a grace of union , by which union with him the foule is established . And then againe faith stirreth up such graces , as do comfort the soule , as hope in all good things promised . And therefore in the next Verse he addes to comfort them , In my Fathers house are many mansions ; and faith is the grace that apprehends the joyes thereof , and hope expects that which faith beleeves , and that hope becomes an anchor to the soule , that stayeth the soule in all the waves and troubels of the world ; and what is the ground of that hope but faith ? Faith stirreth up hope , and hope pitcheth on the promise , especially of life everlasting . And thus faith becomes a quieting and a stilling grace , because it raiseth the soule by representing and making reall to it , better things then the world can give or take , as it doth also at other times present heavier things then the world can threaten : faith makes things present to the soule ; and because it layes hold on divine things , greater then any thing here below , therefore it overcomes the world , and all things in the world , yea hell it self , because it layes hold on heaven and happinesse ; upon the power of God , and the mercy of God in Christ , and upon those rich promises : What is in the world , or in the rank of good things , but faith out-bids it by setting heaven against it : and what evill is there but faith overcomes the feare of it by setting hell against it . I shall have such a good , if I yeeld to such a lust : I , but what is that to heaven , saith Faith ? For faith being the Hypostasis the substance of things to come , makes them substantiall , and evident to the soule , as if they were alreadie subsistent , being looked upon in the certaintie of the word ; and so it affects the soul deeply , and upholds it strongly , even as if the things themselves were present and so it banisheth and dispels all discomforts , the 11. Chapter to the Hebrews is a Comment upon this truth in the example of Moses , and many others . What greater object of feare might be presented to a man then the angry face and countenance of a terrible Tyrant ? Yet when by the eye of faith , he saw him that was invisible , and then looked upon Pharaoh , what was Pharaoh , to God ? When Micaiah had seene God sitting on his Throne , what was Ahab to him ? And when the soule hath entred into the vaile , and sees the glorious things of heaven , and happinesse , what are all things below ? Faith sets the Soule on a Rocke , above the reach of waves , upon the love of God in Christ. And therefore set the grace of Faith on worke , keepe it on the wing , preserve it on exercise , and faith exercised will be able to comfort the most dejected soule in the world , and to raise it above all the troubels that can be imagined , or befall us . The Second SERMON IOHN Ch. 14. Ver. 1 Let not your hearts be tronbled : ye beleeve in God , beleeve also in me . THe words of dying men departing out of the world , as being most serious , and weighty , are most to be regarded . The children of God the neerer they are to heaven , the more suteable they are to their heavenly condition . So was our Saviour Christ , and therefore he labours to furnish his Disciples ( and in them us ) with good counsell to establish their hearts against the troubles , and scandals to come . If you consider the time when he spake these words , it was when he himself was to be troubled more then ever was any creature : yet ye forgets himselfe , and his future troubles , and thinks how to raise up and comfort them . He foresaw that Peter would deny him , that the rest would leave him ; he foresaw that they would be dejected , when he was gone : yet let not your hearts be troubled . Oh what a blessed , and sweet Saviour have we , that thinks more of us , then of himselfe ; that he forgets his own troubles , and sufferings , and extremities , and thinks of the supporting and upholding of his Disciples . This came from the same love that drew him from heaven to earth , which moved him to take our nature , and in that nature to dye for us : and what may we not expect from that sweet and large love ? out of the same bowels of pittie , and compassion , was it ( that they should not be over much dejected ) that he saith , Let not your hearts be troubled . He knew his Disciples were in the state of grace already : yet he foresaw they were such as would sinne . Nay , that Peter would deny him . Yet the foresight of Peters and their unkindnesse , did not take away his love , and pittie , and compassion towards them : Yet notwithstanding he gives them sweet counsell ; nay after they had dealt unkindly with him , and denyed and forsooke him . Indeed , he took no advantage of their weaknesse . He knew they had a secret love to him , that they had in them a root of affection , and he was so farre from taking advantage for it , that presently after , he saith , Tell my brethren that I ascend to my God , and their God , yea and tell Peter so too , that hath dealt most unkindly of all with me . What a gracious and mercifull Saviour have we , that foresees what ill we will do ; and when we have done it , takes no advantage against us , but is carefull to keepe us from too much dejection , though he knew we would deale so unkindly by him : and indeed he did of purpose take our nature , that he might be a mercifull high Priest. Christians must distinguish bewixt dejection and griefe : It had beene a sinne for them not to have grieved , as well as it was a sinne for them to be over much troubled . None are more sensible then a Christian : Sentit dum vincit , he feels troubles whiles he overcomes them . Christ speakes to the heart , because the heart is the seat of trouble : Let not your hearts be troubled . Christ could speake to the eares and heart at once , his words were operative , and conveighed comfort with them . Together with his words , he let in his holy Spirit , that comforted them . Gods commands in the ministery of his word , suppose not that we have any abilitie to execute them , but together with his word there comes forth a power . As when Christ said , Lazarus arise : there went forth a power that caused Lazarus to arise . As in the Creation he said , Let there be light ; for the Word , and the Spirit go together . Having taken them off from trouble , he shews a way how to raise them , which is by faith , Ye beleeve in God , beleeve also in me . The object in beleeving is God , and Christ Mediator : we must have both to found our faith upon . We cannot beleeve in God , except we beleeve in Christ : for God must be satisfied by God , and by him that is God must that satisfaction be applied , the Spirit of God , by working faith in the heart , and for the raising of it up when it is dejected , all is supernaturall in faith . The things we beleeve are above nature , the promises are above nature , the worker of it the holy Ghost is above nature , and every thing in faith is above nature , there must be a God in whom we beleeve , and a God through whom : if God had not satisfied God , the conscience would never have beene satisfied , there would still have beene misdoubtings . And yet if the holy Ghost sets not downe the heart , and convinceth it throughly of the all-sufficiencie of that satisfaction , it would never beleeve neither . And therefore as ye beleeve in God , beleeve also in me , for I am God too . We may know that Christ is God , not onely by that which Christ hath done : the Miracles , which none could do but God , but also by what is done to him . And two things are done to him , which shew that he is God , that is , Faith , and Prayer , we must beleeve onely in God , and pray onely to God. But Christ is the object of both these , here he is set forth as the object of Faith , and of Prayer in that of Saint Stephen , Lord Iesus receive my spirit . And therefore he is God , for that is done unto him which is proper and peculiar onely to God. That which I shall now touch upon is this ▪ we must remember what a strong foundation , what bottome , and basis our faith hath ; there is God the Father , Sonne , and holy Ghost , and Christ the Mediator , that our faith may be supported , we have him to beleeve on , who supports heaven and earth . As in 1. Hebr. and Colos. 1. he created all things as well as the Father ; he is honoured of all as well as the Father ; he that supports the pillars of heaven , and earth , is able to support the pillars of thy soule . But how doth faith in Christ ease the soule of trouble ? In a word , as it carrieth the soule out of it selfe unto God in Christ , and unto Christ uniting , and making us one with him , and so sets the soule above all trouble whatsoever : for being one with Christ , we are already with him in heaven . And againe , faith is a grace that presents things to come , as present , and so establisheth the soule . It is the hypostasis of things , it gives subsistance to them in the promise , and it doth never leave to do it till the things subsist indeed . It is grace that accompanieth the soule to heaven , looking upon things in the word of him that is truth it selfe , and so giving a kinde of being to them throughout all the way to heaven , till they have a being indeed . And then faith is out of office , yeelding it up to sight , and the full enjoyment of all . But did not the Disciples beleeve already ? Yes they did , but they had need to renew their faith , as occasions were renewed , and as troubles were to increase . Beleeve in me : it is as he should have said , Now there is occasion for you to use your faith , I must be taken out of your sight , you must see me suffer , and you had need of an extraordinarie measure of faith to see me in such abasement , and yet to beleeve that I am God. We must grow from faith to faith , we may live by it continually , and we must increase with the encrease of God , that as our difficulties do encrease , our strength to go through them may encrease also : as they prayed , Lord encrease our faith . I gave some directions how we might not be troubled . And first , we must labour to have our part and portion in Christ , else there is nothing belongs to us but trouble . There are two sorts of men in the Church , some that usurpe a peace and exemption from trouble , as if joy and comfort were their portion . Sathan is wise enough not to trouble them , and they take an order with their consciences , that they shall not trouble them till needs must , till the houre of death , or some dismall accident : the onely way for such is to be troubled , that their trouble may be a foundation of their comfort . For to such as live in their sinnes against conscience apparantly , so that every man may see it , and yet are not troubled , they have no interest in comfort , nothing but wo and misery belongs to them . Indeed Christ came to save sinners , but it is broken-hearted sinners , penitent sinners , that are wearie , and heavy laden under the burthen of sin . And therefore though these speake peace to themselves , yet we dare not speake any comfort to them from Christ : As Iehu said to Ioram , What hast thou to do with peace , as long as the whoredomes of thy mother lezebel are so many ? Dost thou talke of peace as long as thou art a sweater , a prophane liver , a malitious person , against all that are truly good , what hast thou to do with peace ? Now in the visible Church there is another sort that Sathan laboureth to trouble ; since he cannot keepe them in the state of nature but they breake from him , Christ pulling them out of Sathans kingdome by the power of his ordinances , and holy Spirit , he labours to trouble them in their peace all he can ; because they be in the world , above the world , he enjoyes their condition , that they should enjoy that paradise which he left , the comforts that he once had , and therefore he labours to disturbe them in their comforts . The estate of such is mixt , here in this world : they have that in them , and without them , which will alwayes be a cause and occasion of trouble . They have corruption in them not altogether subdued : and they have without them Sathan taking advantage against them : and the world opposing them . These although they have something in them that must be subdued , yet something also that must be cherished and strengthened ▪ And therefore these are the persons to whom comfort properly belongs . In heaven we shall have no need of being comforted , for there our peace shall be to have no enemies at all : our peace here is to have comfort in the midst of discomfort , and an heart inlarged in troubles . He speaks this to them here who were beleevers already : Ye beleeve in God , who he knew should not be troubled , Let not your hearts be troubled So that to the end we may be subjects capable of comfort , we must be such as by faith are one with Christ , and so reconciled to God. All motion ends in rest , and all the rest of the soul ends in God , the center of the soule . And therefore before the soule can settle it selfe , it must be brought to God , through Christ , that must be laid as a ground . Now there is a threefold malady that troubleth us , and there must be a threefold peace , and ground of comfort against them . First , it is a trouble to the soule ( when once it is awakened ) that God , and it should be in ill termes when the soule looks upon God as angry , and is displeased with it . Againe the soule is troubled , when it looks upon it selfe , and sees nothing but turmoiles and seditions there . Thirdly , when it looks upon the affaires of the world , and accidents here below , it is full of confusion for the present ; and it is full of feares for time to come , that things will be worse and worse . Thus the soule whilest it is in the world , is troubled about its peace with God , and with its selfe , and about this evill world . Now before the soule can yeeld to any quiet , all these quarrels must be taken up . 1 A peace must be made betwixt God & us , by the great peace-maker , who is also called our peace , and when we be justified and acquitted from our sins by the bloud of Christ sprinkled on our souls by faith , that bloud of Christ speaks peace to the soule in the pardon of sinne : being justified by faith , we have peace with God , through Iesus Christ our Lord. Then secondly , there must be another peace setled in some degree , and that is the peace of government in the soule ; grace must be above corruption . They will be together in the soule whilest we are here , but sinne must not have the dominion . This is such a peace , not , as will admit of no conflict , but a peace wherein grace may get the better ; and where grace gets the better , it will keepe corruption under , and God gives his Spirit to whom he gives his Sonne : that as we be in good termes with God , so our natures may be like his : That we may love , and delight in what he loves and delights in , and so may be as friends , enjoying acquaintance and communion together . I but thirdly , there is confusion in the world , and many accidents may fall out , that may disquiet us for time to come . Now before the soule can be at peace in that respect , it must know , that being once in Christ , reconciled to God , and having the Spirit of God , it is under a gracious government and providence , that disposeth all things to good , and maketh every thing peaceable . Tranquillus Deus tranquillat omnia : When God is at peace , all is at peace , yea so farre at peace , that they have a blessing in them . The curse and venome is taken out of them by Christ , who took the curse on himselfe , and satisfied the wrath of God , and now they be not onely harmelesse , but medicinall , and helpfull , so that they be all ours , and made in some sort serviceable to further our spirituall good . When our husband hath all things committed unto him in heaven or earth , wil he suffer any thing to befall his dearly beloved Spouse , that shall be disadvantagious , and prejudiciall to the maine . No , no , he will not suffer any thing to befall her , which he will not rule , and order , and over-rule for the good of the Church , and so there comes to be that third peace . And for the time to come a Christian knows , that whom Christ loves , he loves to the end , and the good work begun shall be perfected to the day of the Lord. He knoweth he is in heaven already in his head : He that beleeves in Christ hath everlasting life , and is triumphing in glory in his head . And therefore nothing can dismay a Christian that is truly in Christ ; grant the first , grant all , stand upon good termes with Christ , be reconciled to God , and nothing can do thee hurt . But when we at any time come to comfort such as have comfort for their portion , it sticks here ; if I were a childe of God indeed , or if I did beleeve , it were something . These be good comforts indeed , and certaine , and true , for they be the word of God : but what is this to me ? I finde universally , that comfort sticks there , and therefore we must labour to remove that objection . First of all therfore labour to have a good judgement of maine truths , that these comforts are the comforts of the holy Ghost , and that the word is the word of God , by a generall knowledge of the truth of the promises ; thou shalt be better able to apply them . If thou sticke in the principles , so as not to know them , nor to beleeve them ; there is no talking of the application of faith upon them ; we must make that our owne in particular , which we beleeve first in generall . And therefore Christians must first be well seene in the Scriptures , and in the promises there ; that they may know what belongs to them , and apply them to themselues . I but my faith is weake ? I answer : The office of faith is to know Christ , and the weakest faith will do that , as well as the strongest : And when we are once one with Christ , then our perfection is to be found in him . It is the office of Faith to bring us to Christ , and then looke to him for all perfections , and for thy title to him in heaven , and not in thy faith . And true faith is faith even in the least degree of it . As we say of the elements , every drop of water is water , and every sparke of fire is fire . And therefore the argument will not hold , if we have not much faith , we have no faith ; or if we have no feeling , we have no faith . There are many common errours which we must remove , that they may not hinder us in the application of Christ , by distinguishing betweene strong grace , and true grace ; and above all , labour to know and understand the covenant of grace . The tenor of which requireth no set measures of grace , but if we beleeve , we shall not perish , but have everlasting life , under so gracious and mercifull a covenant are we . 2 But this is not sufficient to satisfie the soule . The very cleaving to Christ is indeed a sufficient ground of comfort , but yet to obtaine actuall comfort , there must be a knowledge that we do cleave to Christ , and beleeve . There may be adherence without evidence : and there must be an act of reflexion to cause faith of evidence , it must appeare to our selves that we do beleeve before we can have comfort , though we may be true Christians , and go to heaven without it . Therefore let us labour to make our calling and election sure : that is , in our selves , and in our owne apprehension : though it be never so sure in it selfe , and in Gods breast , yet we must labour to make it sure in our owne breasts , that sinne may be pardoned in our owne consciences , that all may be reconciled in our owne hearts , that what is done in heaven , may be done in our hearts also , being cleared to our owne assurance . You see what advise the Apostle gives , Give all diligence : it is not got without diligence , nor without all diligence : to make our calling and election sure , that is , to make our election sure , by our calling , and to that end to adde grace to grace . It is the growing Christian , that is the assured Christian. Whilest we are yet adding to every heape , we shall get more abundant entrance , and further into the kingdome of Iesus Christ , as the Apostle there speaks . 3 And when we have attained any evidence of true faith , labour to keepe that our evidence cleare , let it not be spotted or defiled by any sinfull acts : you have many a good evidence that is so blurred with negligences , and daily errours in speeches and conversation , that when they reflect upon themselves they conclude , Can such a wretch as I , that have so loose a tongue , that have no more watchfulnesse over my heart , have any faith at all . And thus God doth suspend their comforts so , that though they may be in a good estate for the maine , yet they shall not know it , and all because they are not carefull to keepe their evidence which we should preserve cleare and bright , that it might be seene and read upon all occasions . And we should so keepe them bright , that our consciences may witnesse with us , and that the Spirit and the Word may joyne their witnesse with our consciences . The Word saith , That he that loves the brethren is translated to life , and he that heares the word , as the word , is Christs sheepe . Now doth thy conscience tell thee , that though in weake measure , yet I do so ? Then here is the word , and thy conscience for thee : and doth the spirit witnesse with thy conscience that it is so indeed ? then it is well , thou keepest thy Evidence to purpose . 4 And when we have done this , let us make conscience not to yeeld to any base doubts , and feares , and objections of Sathan , and our owne hearts . When we finde any worke of grace , deny not the worke of God , lest we grieve the Spirit of God. As some melancholy Christians , that though every man may see the worke of God in them , yet yeeld so slavishly to the misguidings of their hearts , and the temptations of Sathan , that they conclude they have no faith , no love : though other Christians that can reade their evidence better , see that they have these in them ; what dishonour is this to God and his Spirit , when a darke humour shall prevaile more then the Word , the truth it selfe ? this is a great bondage which Sathan brings the soule into : that when there is evidence of faith in the fruits of it , yet men will beleeve a peevish humour , before the word and testimony of conscience , enlightned by the spirit . Take heed of it as a great pride in the heart , when we yeeld more to a sturdy , darke , unsubdued humour , then to Evidence it selfe . Therefore in such cases hearken not to what feare sayes , or humour saith , or Sathan saith , or what the world saith , but hearken what truth it selfe saith , and what conscience saith , when it is enlightened by the Spirit , as in good times when we are at the best . True Christians , though more remisse , shall have so much comfort as shall support them from falling into despaire , yet not so much as shall strengthen them , and carry them into a vigorous life , fit for Christians . 5 When we have found any worke of grace , and thereupon that our faith is true , we ought to comfort our selves , and to maintaine our comfort by all meanes . Everie grace is but faith exercised : when our Saviour saith , Ye beleeve in God , beleeve also in me , he might have said also in particular , Be patient , be contented , be comforted . But he names the root of all , Faith , wherein all graces are radically , which is therefore discerned in the fruits of it , so that if any grace be found , as love to the brethren , hope of life everlasting , or the like , there is faith . For the root and branches be together , though the root is not alwayes discerned . And therefore when we discover any true faith in the fruit of it , let us support and comfort our selves with it . For when a man is in Christ , and by Christ an heire of heaven , and a childe of God , what in the world can befall him , that should deject over much , and cast him downe ? What losse , what crosse , what want of friends , hath he not all in God , and in Christ , and in the promise ? Do not the promises weigh downe all discouragements whatsoever ? Surely they do . And therefore we must strive against dejection . For besides what I spake the last day , it is a dishonour to the profession of Religion , which is in it selfe so glorious , what a dishonour to God , and to Christ , when we have such glorious prerogatives , and priviledges , which the Angles themselves admire ; yet every petty crosse and losse that we meet withall in the world should cast us downe , we should take heed exceedingly of this , and should labour every day to have a more and more cleare sight of the promises that belong unto us , and to know the priviledges of Christianity , and renew our faith in them continually , that they may be fresh to us in all temptations , and occasions whatsoever . I beseech you do but consider any one grand promise , which if it be rooted in the soule , how it is able to support the soule , against all troubles whatsoever . As that , Feare not little flocke , for it is your Fathers good pleasure to give you the kingdome . Or that other : If God spared not his Sonne for us ; how will he not with him give us all things else ? Labour to have these things fresh in memory , together with the priviledges belonging to Christians . Thinke what is it to be a childe of God , and an heire of heaven . We must not looke onely to the blinde and darke side of our condition . Christians have two sides , one to heaven ward , and God-ward ; and that is full of glory , certaine , and immoveable . Another towards the world , and that is oftentimes full of abasement , full of disgrace , and dejection . That is moveable , sometimes better , sometimes worse , as God pleaseth to dispense his government in the Church . Let us looke to the grace , to the comforts that belong to that grace , to the promises , the best side , and not to be carried away with the darknesse of the other . It is a terrible sight to looke upon sinne , and miserie , and hell , and judgement to come ; but what are these to a Christian that is in Christ , that seeth them all subdued , and overcome to him ? The afflictions of the world , and the crosses of the world , what are they to a soule , that is alreadie in heaven by faith , and seeth them all overcome in his head Christ ? Be of good comfort , I have overcome the world . And therefore we must not be so malignant , as to looke all upon one part of a Christian , and that the worser part which is the object of sence ; for shame , live not by sence : but if we be Christians , let us live by faith , looke to the best part : looke , upwards and forwards to that which is eternall . 5 And withall labour to keepe the grace of the Spirit in continuall exercise upon all occasions . For grace exercised brings certaine comfort : it may be with a Christian in his feelings as with the worst man living ; but he may thanke his owne negligence , his owne dulnesse ; his not stirring up of the graces of God in him . For therefore it is that he hangs the wing , upon every pettie crosse , on every occasion : Labour to have an heart ready to exercise grace suteable to that occasion ; for then grace will reflect sweetly , where there is sinceritie and grace in exercise . Sinceritie alone will not comfort a man , unlesse it grow up to fruitfulnesse : and fruitfulnesse which springs from the exercise of grace , hath a sweet reflection upon the soule . Remember Lord how I have walked before thee , in truth , and with a perfect heart , saith Hezekiah . He stood then most in need of comfort , and this comforted him , this his reflection upon his former sinceritie . So when a man can appeale unto God as Peter did , Lord thou knowest I love thee ▪ so much sincerity , so much boldnesse with God. And therefore let us keep grace in exercise , that we may be fruitfull in our lives and conversations , and then we shal be alwaies comfortable . And to adde a little , there is no grace in a Christian , but if it be exercised , there is a suteable comfort upon it even here in this world . There is a Praemium ante praemium , A reward before a reward . Nay , the Heathen men , Socrates , and the best of them , so farre as they exercised the naturall goodnesse that was in them ; their consciences reflected peace so farre as they were good , and did good , they had peace , much more peace then bad men had . God gave even them some rewards , upon discharge of their duties : he will not be beholden to any man , that exerciseth any degree of goodnesse that is in him . Much more therefore shall a childe of God enjoy it , when he exerciseth his graces in any temptation , when he overcomes any uncleane , earthly , vaine-glorious vindictive , or any other base lust , he shall finde peace of conscience suteable : and the more he grows in strength , and resolution for the time to come , the more he groweth in inward peace . Righteousnesse and peace go together , not onely the righteousnesse of Christ , and our reconciliation before God ; but also the righteousnesse of an holy life , and peace in our own consciences . The righteousnesse of Christ entitles to heaven , and the righteousnesse of an holy life sheweth my title unto comfort . As faith in Christs righteousnesse brings peace , so sanctification also : Christ is first King of righteousnesse , and then King of peace . And therfore where there is no righteousnesse , there is no peace . But on the contrary , as heat followeth the fire , and as the beames have an emanation from the Sunne , so doth comfort arise from grace , especially from grace exercised . Therefore they that would have inward peace , let them labour to be gratious , and that not onely in the inward frame of the heart , but in the exercise of grace upon all occasions . For they that walke according to this rule , that is , of the new creature , peace be to them , and the whole Israel of God. Gal. 15 ▪ 16 ▪ an exact and carefull life will bring constant peace . Therefore let us labour first for interest in Christs righteousnesse , and then for the righteousnesse of an holy life ; for a conscience to justifie us , that we have no purpose to live in any sinne , and a not accusing conscience will be a justifying conscience . What a blessed condition shall we be in , to be in Christ , and to know that we are so ? Oh the heaven on earth of such a man , as is in that condition ! For which way soever he looks , he finds matter of comfort . If he looks backward , to the government of the spirit that hath ruled him in the former part of his life , he may say with Saint Paul , I have fought a good fight , I have runne the race that God hath set before me . And what a sweet reflection is this ? he is not afraid to looke backe to his life past as other men . If he looks forward , he seeth a place prepared for him in heaven , and there he sees himselfe already in Christ : hence forth there is laid up for me a crowne of righteousnesse , which the righteous judge shall give me at that day : and all that love his appearing , saith he , there . When there comes ill tydings of the Church abroad , and at home , it doth not much dismay him , his heart is fixed , he beleeveth in God , and in Christ , and that keepes him from being like a reed shaken with every winde . For reproaches , and disgraces that he meets withall in the world , he weares them as his crowne , if they be for Religion and goodnesse sake . For his witnesse is in heaven , and in his owne conscience . And God in heaven , and his conscience within , do acquit him , and if he suffer for his deserts , yet in all afflictions God dealeth with him as a correcting father , he knoweth he hath deserved them ; but he lookes on them as coming from a father in covenant with him : And what can come from a father but what is sweet ? He sees it moderated and sweetened , and in the issue tending to make him more holy . The sting is taken out , and a blessing is upon it , to make him better . And therefore what can make a Christian uncomfortable when he hath the Spirit of Christ , and faith the root of grace ? These comforts being warmed with meditation , will sticke close to the heart : comforts that are digested , are they that worke . Let them therefore not onely enter into the braine and fleete there , but let them sinke into the heart by often consideration of Gods love in Christ , and the priviledges of Christians here , and in heaven , where our head is , and where we shall be ere long ▪ Warme the heart with these , and see if any petty thing can cast thee downe . FINIS . Notes, typically marginal, from the original text Notes for div A12205-e270 Psal. 90. Chap. 8. 10. Ob. Ans. Non durant in adversis quae non in pace quaesita . Heb. 12. 5. Quest. Answ. Notes for div A12205-e1690 Quest. Answ. 2. Pet. 1. Heb. 7. 1. 2. Tim. 4. 7. 
A12171	----	The bruised reede, and smoaking flax Some sermons contracted out of the 12. of Matth. 20. At the desire, and for the good of weaker Christians. By R. Sibbes. D.D. Sibbes, Richard, 1577-1635. 1630 Approx. 243 KB of XML-encoded text transcribed from 212 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A12171 STC 22479 ESTC S102404 99838189 99838189 2554 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12171) Transcribed from: (Early English Books Online ; image set 2554) Images scanned from microfilm: (Early English books, 1475-1640 ; 1082:02) The bruised reede, and smoaking flax Some sermons contracted out of the 12. of Matth. 20. At the desire, and for the good of weaker Christians. By R. Sibbes. D.D. Sibbes, Richard, 1577-1635. [50], 347 [i.e. 357], [1] p. Printed [by M. Flesher] for R. Dawlman, dwelling at the signe of the Brazen Serpent in Pauls Church-yard, London : 1630. Printer's name from STC. Page numbers 63-72 are repeated in page numbering. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2002-11 TCP Assigned for keying and markup 2003-01 Apex CoVantage Keyed and coded from ProQuest page images 2003-02 Judith Siefring Sampled and proofread 2003-02 Judith Siefring Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion THE BRVISED REEDE , AND SMOAKING FLAX . Some Sermons contracted out of the 12 : of Matth. 20. At the desire , and for the good of weaker Christians . By R. SIBBES . D. D. ZACH. 4. 10. Who hath despised the day of small things ? LONDON , Printed for R. Dawlman , dwelling at the signe of the Brazen Serpent in Pauls Church-yard , 1630. TO THE RIGHT Honourable , Sir Horatio Veere Knight , Lord Veere of Tilbury , and Generall of the English Forces under the High and mighty Lords the States generall of the united Provinces in the Netherlands . And to his pious Consort , the Lady Mary Veere , increase of grace , &c. Right Honourable , SOuldiers that carie their lives in their hands , had need above all others to carie grace in their hearts , that so having made peace with God , they may bee fit to encounter with men . And having by faith in Christ disarmed death before they dye , they may sacrifice their lives with the more courage and comfort : which to neglect being a matter of eternity , is not valour but desperate madnesse , because in this businesse as in oversights of war , there is no place for a second repentance , the first error being unrecoverable . In evills above the strength of man to prevaile and his patience to endure , there God hath planted the affection of feare , which might stirre us up to avoyd the danger by flying to him in Christ who being our friend it is no matter who is our enemy : wee may be killed , but cannot be hurt ; so safe it is to be under his command that hath command over Death , Hell , Iudgment , and all that wee most feare . Yet such is our nature that by familiarity with danger , wee grow by degrees insensibly to be hardened against it , and to looke no further then death , as if to die were onely to give up the ghost , and then an end of all . And hereupon it is that they that follow the warres are generally taken to be men not most religious . The more respect those of that profession deserve , that have learned upon what tearmes to live and dye , that are sure of a better life before they leave this , that have layd up their life in Christ ; Amongst whom ( right Honourable ) the world hath a long time taken notice of you , in whom both religion , and military imploymēt , meeknesse of spirit , with height of courage , humility with honor , by a rare and happy combination have met together . Whereby you have much vindicated your profession from common imputation , and shewed that Piety can enter into Tents , & follow after camps . and that God hath his Iosuas , & his Corneliuses in all ages . But I will not use many words of your selfe to your selfe , because though you have done much that may and will bee spoken of , yet you love not to heare or speake of what you have done . I may seeme to some unbefitting to offer a discourse of a bruised reede , to such a strong and flourishing Cedar . But experience sheweth , that the strongest plants in Gods house are exposed sometimes to strong windes of temptation , and thereupon meet vvith bruisings ; that they may the better know by whose strength they stand , and that the greatest may learne to goe out of themselves to the same common rocke and fountaine of strength with the meanest . DAVID was a valiant man , yet upon experience of his oft failings and recoveries , he became towards God as a weaned child . Lowlinesse of mind to God-ward , and greatnesse of spirit against his enemies may well stand together , for the way to bee above all other things , is to submit to God first . Besides ; this Text speaketh of the prevailing government of Christ in his Church and in his Children , which may bee an incouragement to your Lordship still not only to owne the c●…use of Christ in these times wherein men are ashamed of what they should glory in , and glory in their shame ; but likewise to fight the Lords battels ( whē called to it ) and helpe him against the mightie , for victory attendeth Christs side in the end . Though God to revenge the quarrell of his Covenant , suffers his enemies , to prevaile yet for a time , to harden them the more , yet they have undertaken a damned cause , and howsoever the Church hath justly provoked God , yet the cause shall stand impregnable against all created power of Devills and men . We naturally desire victorie , and many desire it more then truth o●… goodnesse , which onely are victorious , and so out of a depraved judgement they crosse their owne desires , seeking to overcome in that wherein it were safer for them to be overcome , they then are sure to meet with shame in the conclusion in stead of victory ; or else we must deny Christ to be King of his Church , and Iudge of the world . Proceed on still ( honorable Lord ) to stand for Christ both in Peace and Warre , and this shall be found to your Honour , when Christ shall come to bee glorious in his Saints , that he thought you worthy to honour himselfe by , when others that oppose or betray the cause of Christ for base ends , shall not dare to hold up their ha ds . I would not divide you from your Honorable Lady , being obliged to both , and both being one as in other bands , so in that above nature , in love to the best things : both exemplary in all religious courses , both in your places likewise having been imployed in great services for the common good , so that not onely this , but forraign States are bound to bless God for you both . Going on in these waies you will finde God making his promise good of honoring them that honour him . I doe not so farre over-value this poore worke , as to thinke it worthy of your Honors , but thus I thought meet to witnesse my deserved respect to you both . If I bee to blame for suffring these Sermons long since preached , thus to come forth , others must divide the fault with me , who had brought it to that passe , that it was almost necessary for mee to take this course . The Lord continue to bless your Honours with all your branches , and to maintaine his grace in you , untill hee hath brought forth judgement unto victory . Your Honors to command in the Lord , Richard Sibbes . To the Christian READER . TO prevent a further inconvenience , I was drawne to let these notes passe with some review ; Considering there was an intendmēt of publishing them , by some who had not perfectly taken them . And these first , as being next at hand , and having had occasion lately of some fresh thoughts concerning this argumēt , by dealing with some the chiefe groūd of whose trouble , was the want of cōsidering of the gracious nature and office of Christ. The right conc●…ipt of which is the spring of all service to Christ , and comfort from him . God hath laid up all grace and comfort in Christ for us , and planted a wonderfull sweetnesse of pitty and love in his heart towards us . As God his Father hath fitted him with a body , so with a heart to be a mercifull Redeemer . What doth the Scriptures speake but Christs love and tender care over those that are humbled : and besides the mercy that resteth in his owne brest , hee workes the l●…ke impression in his Ministers and others , to comfort the feeble minded , and to beare with the weake . Ministers by their calling are friends of the Bride , and to bring Christ and his Spouse together , and therefore ought upon all good occasions to lay open al the excellencies of Christ , and amongst others , as that hee is highly borne , mighty , one in whom all the treasures of wisedome are hid , &c , so likewise gentle , and of a good nature , and of a gracious d●…sposition . It cannot but cheere the heart of the spouse , to consider in all her infirmities and miseries she is subject unto , that shee hath a husband of a k●…nd disposition , that knowes how to give the honour of milde usage to the weaker vessell . That will be so farre frō rejecting her , because she is weake , that he will pity her the more . And as hee is kinde at all times , so especially when it is most seasonable , he will speake to her heart , especially in the wildernesse . The more glory to God , and the more comfort to a Christian soule ariseth from the beliefe and application of these things , the more the enemy of Gods glory & mans comfort , labours to breed misperswasions of them , that if hee cannot keepe men from heaven , and bring them into that cursed condition he is in himselfe , yet he may trouble them in their passage . Some and none of the worst , Sathan prevailes withall so farre , as to neglect the meanes , upon feare they should ( being so sinfull ) dishonour God and increase their sins : & so they lie smothering under this temptation as it were bound hand and foote by Sathan , not daring to make out to Christ , and yet are secretly upheld by a spirit of faith , shewing it selfe in hidden sighes and groanes unto God. These are abused by false representations of Christ ; all whose waies to such , being wayes of mercy and all his thoughts , thoughts of love . The more Sathan is malicious in keeping the soule in darknesse , the more care is to be had of establishing the soule upon that which will stay it . Amongst other grounds to build our faith on , as the free offer of grace to all that will receive it ; the gracious invitation of all that are weary and heauy lad●…n , those that have nothing to buy withall ; The command binding to beleeve , the danger of not beleeving , being shut up prisoners thereby under the guilt of all other sinnes , the sweet intreatie to beleeve , and ordayning Embassadours to desire peace , putting tender affections into them answerable to their calling , ordaining Sacraments for the sealing of the covenant . Besides these ( I say ) and such moving inducements , this is one infusing vigor and strength into all the rest , that they proceed from Christ , a person authorized , and from those bowels that moved him not only to become a mā , but a curse for us , hence it is that hee will not quench the smoaking wick or flax . It addes strength to faith , to consider that al expressions of love issue frō nature in Christ , which is constant . God knowes that as wee are prone to sinne , so when conscience is throughly awaked , wee are as prone to despaire for sinne ; and therefore hee would have us know that hee setteth himselfe in the Covenant of grace to triumph in CHRIST over the greatest evills and enemies we feare , and that his thoughts are not as our thoughts are , that he is God and not man , that there is heights , and depths , and breadths of mercy in him above all the depths of our sin and misery ; that wee should never bee in such a forlorne condition , wherein there should be ground of despaire , considering our sinnes bee the sins of men , his mercy the mercy of an infinite GOD. But though it be a truth cleerer then the Sunne beames , that a broken hearted sinner ought to embrace mercy so strongly enforced : yet there is no truth that the heart shutteth it selfe more against , then this , especially in sense of misery , when the soule is fittest for mercy , untill the Holy spirit sprinkleth the conscience with the blood of Christ , and sheddeth his love into the heart , that so the blood of Christ in the conscience may cry lowder then the guilt of sinne ; for onely Gods Spirit can raise the conscience with comfort above guilt ; because he is only greater then the conscience . Men may speake comfort , but it is Christs Spirit that can onely comfort . Peace is the fruit of the lips , but yet created to bee so . No creature can take off wrath from the conscience , but he that set it on , though all the prevailing arguments be used that can bee brought forth , till the Holy Ghost effectually perswadeth by a divine kinde of rhetoricke , which ought to raise up our hearts to him who is the comforter of his people , that he would seale thē to our soules . Now God dealing with mē as understanding creatures , the manner which he useth in this powerfull worke upon their consciences , is by way of friendly entercourse , as intreaty , and perswasion , and discovery of his love in Christ , and Christs gracious inclination thus even to the weakest and lowest of men . And therefore because hee is pleased by such like motives to enter into the heart , and settle a peace there , we ought with reverence to regard all such sanctified helpes , and among the rest this of making use of this comfortable description of Christ by God the Father , in going boldly in all necessities to the throne of grace . But wee must know this comfort is onely the portion of those that give up themselves to Christs government , that are willing in all things to be disposed of by him . For here we see in this Scripture both joyned together , mercy to bruised reedes , and yet government prevailing by degrees over corruptions . Christ so favoureth weake ones , as that he frameth their soules to a better condition then they are in . Neither can it be otherwise , but that a soule looking for mercy should submit it selfe at the same time to be guided . Those relations of husband , head , shepheard , &c. imply not onely meeknesse and mercy , but government likewise . When we become Christ ans to purpose , we live not exempt from all service , but onely wee change our Lord. Therefore if any in an ill course of life snatch comforts before they are reached out unto them , let them know they doe it at their owne perills . It is as if some ignorant man should come into an Apothecaries shop stored with varietie of medicines of all sorts , & shold take what comes next to hād , poyson perhaps in stead of Physicke . There is no word of comfort in the whole booke of God intended for such as regard iniquity in their hearts , though they doe not act it in their lives . Their onely comfort is that the sentence of damnation is not executed , and thereupon there is yet opportunity of safer thoughts and resolutions , otherwise they stand not onely convicted , but condemned by the Word , and Christ that rideth on the White horse will spend all his arrowes upon them , and wound them to death . If any shall blesse himselfe in an ill way , Gods wrath shall burne to hell against such . There is no more comfort to bee expected from Christ , then there is care to please him . Otherwise to make him an abetter of a lawlesse and loose life , is to transforme him into a phansie , nay into the likenesse of him whose workes hee came to destroy , which is the most detestable Idolatry of all . One way whereby the Spirit of Christ prevaileth in his , is to preserve them from such thoughts ; yet wee see people will frame a divinity to themselves , pleasing to the flesh , sutable to their own ends , which being vaine in the substance , will prove likewise vaine in the fruit , and as a building upon the sand . The maine scope of all , is , to allure us to the entertainment of Christs milde , safe , wise , victorious government , and to leave men naked of all pretences , why they will not have Christ to rule over them , when we see salvation not onely strongly wrought , but sweetly dispensed by him . His government is not for his owne pleasure , but for our good . We are saved by a way of love , that love might be kindled by this way in us to God againe , because this affection melteth the soule , and mouldeth it to all dutie and acceptable manner of performance of dutie . It is love in duties that God regards more then duties themselves . This is the true and Euangelicall disposition arising from Christs love to us , and our love to him againe ; and not to feare to come to him as if wee were to take an Elephant by the tooth . It is almost a fundamentall mistake , to think that God delights in slavish feares , when as the fruits of Christs Kingdome are peace , and joy in the Holy Ghost , for from this mistake come weake , slavish , superstitious conceits . Two things trouble the peace of Christians verie much , their weaknesses hanging upon them , and feare of holding out for time to come . A remedy against both is in this Text , for Christ is set out here as a milde Saviour to weake ones ; and for time to come , his powerfull care and love is never interrupted , untill hee bring forth judgement to victory . And thereupon it is that both the meanes of salvation and grace wrought by meanes , and glory the perfection of grace , come all under one name of the KINGDOME of GOD so oft ; because whom by meanes he brings to grace , he will by grace bring to glory . This maketh the thoughts of the latter Iudgement comfortable unto us , that he who is then to be our Iudge , cannot but judge for them who ●…ve beene ruled by him here , for whom hee gu●…des by his counsell , those he brings to glory . If our saith were but as firme as our state in Christ is secure and glorious , what manner of men should we be ? If I had gone about to affect writing in a high straine , I should have missed of mine end , and crossed the argument in hand . For shall we that are servants quench those weake sparkes which our Lord himselfe is pleased to cherish ? I had rather hazard the censure of some , then hinder the good of others ; which if it be any wayes furthered by these few observations , I have what I aymed at . I intended not a treatise , but opening of a Text , what I shall be drawne to doe in this kind must bee by degrees , as leisure in the midst of many interruptions will permit : The Lord guide our hearts , tongues , and pennes , for his glory , and the good of his people . R. SIBBES . A TABLE OF the Contents . I. Part. Christ will not breake the bruised Reed . THose that Christ hath to deale withall are bruised . Bruising is necessary . 1 , Before conversion . 10 2 , After conversion . 16 Vse . Not to be rash in iudging such . 18 Christ will not breake the bruised Reed . 19 Confirmed from his borrowed titles . 20 Relations . 21 Offices . ibid. Vse . 1. Goe boldly to the throne of grace . 25 Vse . 2. Despaire not in thy bruisings . 27 Vse . 3. See the contrary to this in Sathan . 28 1 Signes of bruisings . 30 2 M●…anes of bruisings . 33 3 Measure of bruisings . 39 4 Comfort to the bruised . 43 II. Part. Nor quench the smoaking flaxe . ¶ Grace is little at the first . 46 Vse . Not to be discouraged at small beginnings . 49 ¶ Grace is mingled with corruption 52 Vse . Hence wee iudge so variously of our selves . 56 ¶ Christ will not quench small and w●…ake beginnings . 58 Because it is from him 58 for him ibid. Vse . No more should we ; therefore 1 Let all men in generall cary themselves with moderation . 61 ( Yet with wisedome to discerne those that are not such ) 67 And tendernesse towards beginners . 70 2 In particular to admonish of this 1 The Church . 76 2 Ministers . i●…id . 3 Magistrates . 77 4 Private Christians : that they quench not good things in others by their 1 Example . 81 2 Slanderings . 82 3 Censuring and iudging them 1 For matters indifferent . 83 2 For weaknesses . 85 Use. 2. Examine whether wee be such as Christ will not quench ; 1 Rules how to examine our selves 91 2 Signes whereby to examine our selves 101 Some scruples of heart answered , that keepe us from the comfort of our examination . 122 Vse . 3. We are incouraged to set upon duties notwithstanding our weaknesses and disabilities . 130 A case about indisposition to dutie resolved . 139 Two doubts of acceptance , either 1 From scruples about duties . 149 2 Ignorance of our condition in Christ. 151 Weaknesses what , 153 How to recover lost peace . 157 Vse . 4. Let us frame our conceits accordingly , and not beleeve Sathans representations of Christ to us . 160 Or of us unto our selves . ibid Vse . 5. Reproofe of such as sinne against this mercifull disposition in Christ , as those doe , 1 That goe on in ill courses , either from despaire , 175 or presumption , 177 or a wilfull purpose to quench the light that is in them . ibid. 2 Neglect good courses from hopes to have comfort , because Christ is thus mercifull . 182 3 That ill require so gracious a Saviour as Christ is , 1 By neglecting his Mediatorship . 2 Or by being cruell to him in his 1 Members 195 2 Name 195 3 By divisions in opinion . 197 4 That walke contrary to Christ in their dealing with the tender , for their owne gaine , 202 5 That 〈◊〉 and stumble at this low stooping of Christ. ibid. III. Part. Vntill hee send forth judgment unto Uictorie . Explanation of the words . 208 The spirituall government of Christ is joyned with judgement and wisedome . 215 Vse . 1. Spirituall wisedome and iudgement is excellent , and in what respects . 217 Why Sathan envies and spighteth it . 221 It is most necessary for the mannaging of a Christians course . 224 Where true wisedome and iudgment is , there Christ sets up his government , 230 The best method for practice . 236 Use. 2. There is no true iudgement where the life is ill governed . 238 Christs government is victorious . 239 1 In eve●…y private Christian. 240 2 In the Church in generall . 248 Why the victory seemes sometimes to goe on the contrary side . 250 Vse . 1. Confort to weake Christians , the least sparke in them if it be right will prevaile . 257 1 Signes whether there bee any such grace in us as will bee victorious . 260 2 Meanes to bee used that it may bee so . 268 Use. 2. To admonish , 1 Nations and States . 2 Families . 3 Every one in particular , 1 For himselfe , to side w th Christ , & to imbrace his government 286 2 His friends , to side w th Christ , & to imbrace his government 286 Vse . 3. To informe us that then Popery must downe . 290 ¶ Grace shall be glory . 291 Vse . Deceit and error shall be shame and confusion . 297 ¶ This government is advanced and set up by Christ alone . 304 In all spirituall Essayes looke for strength from Christ , and not from thy selfe . 307 ¶ This prevailing and victory will not be without opposition , 316 Because it is , 1 government , 2 spirituall government , 3 government with iudgement , 319 , 321. Use. It is no signe of a good condition to find all quiet . 323 Wheresoever Christ commeth there will be divisions . 324 Miserable are those men that stand out against him , and are still under Sathans government . 325 Conclusion and generall Application of all this third part . 328 To incourage Christians to goe on comfortably and cheerfully , with confidence of prevailing , both in respect of our selves , although beset with corruption ; and the Church , although compassed with enemies . 337 THE Bruised Reed , and Smoaking Flax. MATT. 12. 20. A bruised Reed shall be not breake , and smoking Flax shall he not quench , till he send forth judgement into victorie . THE Prophet Esay being lifted up , and caried with the wing of propheticall spirit , passeth over all the time betweene him , and the appearing of IESVS CHRIST in the flesh , and seeth with the eye of prophesie , and with the eye of faith , CHRIST as present , and presenteth him in the name of GOD to the spirituall eye of others , in these words , Behold my servant whom I have chosen , &c. which place is alledged by Saint Matthew , as fulfilled now in CHRIST . Wherein is propounded , First , The calling of CHRIST to his office : Secondly , The execution of it . For his Calling : GOD stileth him here his righteous servant , &c. CHRIST was GODS servant in the greatest piece of service that ever was ; a chosen , and a choice servant : hee did and suffered all by commission from the Father : Wherein we may see the sweet love of GOD to us , that counts the work of our salvation by Christ his greatest service . And that he will put his onely beloved Son to that service . He might well prefixe [ Behold ] to raise up our thoughts to the highest pitch of attention and admiration . In time of temptation , misgiving consciences looke so much to the present trouble they are in , that they need bee rouzed up to behold him in whom they may finde rest for their distressed soules : In temptations it is safest to behold nothing but CHRIST , the true brazen Serpent , the true Lambe of God that taketh away the sinnes of the World : this saving object hath a speciall influence of comfort into the soule , especially if we looke not onely on CHRIST , but upon the Fathers authority and love in him . For in all that CHRIST did and suffered as Mediator , wee must see GOD in him reconciling the World unto himselfe . What a support to our Faith is this ; That GOD the Father , the party offended by our sinnes , is so well pleased with the worke of Redemption ? And what a comfort is this , that seeing GODS love resteth on CHRIST , as well pleased in him ; we may gather that hee is as well pleased with us , if we be in Christ. For his love resteth in whole CHRIST , in Christ mysticall , as well as Christ naturall , because hee loveth him and us with one love . Let us therefore imbrace CHRIST , and in him GODS love , and build our faith safely on such a Saviour , that is furnished with so high a Commission . See here ( for our comfort ) a sweet agreement of all three persons : The Father giveth a cōmission to Christ : The Spirit furnisheth , and sanctifieth to it : CHRIST himselfe executeth the office of a Mediatour . Our Redemption is founded upon the joynt agreement of all three persons of the Trinitie . For the execution of this his calling , it is set downe here to be modest , without making a noise , or raising dust by any pōpous comming , as Princes use to doe : [ his voyce shall not be heard : ] his voyce indeed was heard , but what voyce ? Come vnto me all yee , that are weary and heavy laden &c , he cryed , but how ? H●… every one that thirsteth , come &c. And as his comming was modest , so it was mild , which is set downe in these words The bruised Reed shall he not breake , &c. wherein wee may observe these three things . First , the condition of those that CHRIST had to deale withall . 1 , They were bruised Reedes . 2 , smoaking Flax. Secondly , CHRISTS carriage towards them he brake not the bruised Reed , nor quenched the smoaking Flax : where more is meant , them spoken ; sor hee will not onely not breake the bruised Reed , nor quench &c. But hee will cherish them . Thirdly , the constancie and progresse of this his tender care , untill Iudgement come to victory , that is , untill the sanctified frame of grace begunne in their hearts , be brought to that perfection , that it prevaileth over all opposite corruption . For the first , the condition of men , whom hee was to deale withall , is that they were bruised Reeds , and smoaking Flax , not Trees , but Reeds ; and not whole but bruised Reeds . The Church is compared to weake things ; to a Dove amongst the fowles ; to a Vine amongst the Plants ; to Sheepe amongst the beasts ; to a Woman , which is the weaker vessell : and here GODS Children are compared to bruised Reeds , and smoaking Flax. And first we will speake of them as they are bruised Reeds , and then as smoaking flax . They are bruised reeds before their conversion , and often times after : Before Conversion all ( except such as being bred up in the Church , GOD hath delighted to shew himselfe gracious vnto from their Child-hood ) yet in different degrees , as GOD seeth meete ; and as difference is in regard of temper , parts , manner of life , &c. so GODS intendment of imployment for the time to come : for usually hee empties such of themselves , and makes them nothing , before hee will use them in any great services . This bruised reed is a man , that for the most part is in some miserie , as those were , that came to Christ for help , and 2 , by miserie , brought to see sinne the cause of it ; for whatsoever pretences sinne maketh , yet bruising or breaking is the end of it : 3 , hee is sensible of sinne , and miserie , even unto bruising , and 4 , seeing no helpe in himselfe , is carried with restlesse desire to have supplie from another with some hope , which a little raiseth him out of himselfe to Christ ; though hee dareth not claime any present interest of mercy . This sparke of hope being opposed by doubtings , and feares rising from Corruption , maketh him , as smoaking flax , so that both these together , A bruised reed and smoaking flax , make up the state of a poore distressed man , such an one , our Saviour Christ termeth Poore in spirit , Math. 5. who seeth a want , & withall seeth himselfe indebted to divine Iustice , & no meanes of ●…uppie frō himselfe or the Creature , and thereupon mournes , and upon some hope of mercy from the promise , & exāples of those that have obtained mercy is stirred up to hunger , & thirst after it . This bruising is required before conuersion , that so the spirit may make way for it selfe into the heart , by levelling all proud high thoughts , and that wee may understand our selves to be , what indeed we are by nature : we love to wander from our selves , and to be strangers at home , till GOD bruiseth us by one Crosse , or other , and then wee bethinke our selves , and come home to our selves with the Prodigall . A marvellous hard thing it is , to bring a dull , and a shifting heart to cry with feeling for mercy . Our hearts ( like malefactors ) untill they be beaten from all shifts , never cry for the mercy of the Iudge . Againe , this bruising maketh us set a high price upon CHRIST , the Gospell is the Gospell indeed then , then the fig-leaves of morality will doe us no good : and it maketh us more thankefull , and from thankefulnesse more fruitfull in our lives ; For what maketh many so cold , and barren , but that bruising for sinne never indeered Gods Grace unto them . Likewise this dealing of God doth establish us the more in his wayes , having had knockes and bruisings in our owne wayes . This is the cause oft , of relapses , & apostasies , because men never smarted for sinne at the first , they were not long enough under the lash of the Law. Hence this inferiour work of the Spirit , in bringing downe high thoughts , is necessary before conversion . And for the most part , the Holy Spirit to further the worke of conviction , ioyneth some afflictiō , which sanctified , hath a healing purging power . Nay , after Conversion wee neede bruising , that reedes may know themselves to be reedes , & not Oakes ; Even Reedes need bruising by reason of the remainder of pride in our nature , and to let us see , that we live by mercy , and that weaker Christians may not be too much discouraged , when they see stronger shaken and bruised . Thus Peter was bruised , when he wept bitterly ; This Reed , til he met with this bruise , had more wind in him , then pith . Though all forsake thee , I will not , &c. The people of God cannot be without these examples . The Heroicall deeds of those great worthies comfort the Church not so much , as their falls and bruises doe . Thus David was bruised , until he came to a free confession without guile of spirit : nay , his sorrowes did rise in his owne feeling , unto the exquisite paine of breaking of bones , Psalm . 51. Thus Hezekiah complaines , that God had broken his bones as a Lion. Thus the Chosen vessell S. Paul needed the messenger of Satan to buffet him , lest hee should bee lifted up above measure . Hence wee learne , that wee must not passe too harsh judgment upon our selves , or others , when God doth exercise us with bruising upon bruising ; There must bee a conformitie to our head Christ , who was bruised for us ; that wee may know how much wee are bound unto him . Profane spirits ignorant of Gods wayes in bringing his children to Heaven , censure broken hearted Christians for desperate persons , when as GOD is about a gratious good worke with them . It is no easie matter to bring a man from Nature to Grace , and from Grace to Glory ; so unyeelding , and untractable are our hearts . The second point is , That Christ will not breake the bruised Reed ; Physitians , though they put their Patients to much paine , yet they will not destroy nature , but raise it up by degrees ; Surgeons will launce and cut , but not dismember ; A mother that hath a sicke , and froward Child , will not therfore cast it away ; and shall there bee more mercy in the streame , then in the spring ? shall wee thinke there is more mercy in our selves , then in GOD , who planteth the affection of mercy in us ? But for further declaration of Christs mercy to all bruised Reedes : Consider the comfortable relations hee hath taken upon him of Husband , Shepherd , Brother , &c. which hee will discharge to the utmost ; for shall others by his grace fulfill what hee calleth them unto , and not he that out of his love hath taken upon him these relations , so throughly founded upon his fathers assignement , and his owne voluntary undertaking ? Consider his borrowed Names from the mildest Creatures , as Lambe , Henne , &c. to shew his tender care : Consider his very name Iesus , a Saviour , givē him by GOD himselfe : Consider his Office , answerable to his name ; which is that he should heale the broken hearted , Esay . 61. 1. At his Baptisme the Holy Ghost sate on him in the shape of a Dove , to shew that he should be a Dove-like gentle Mediator . See the gracious manner of executing his Offices , as a Prophet , he came with blessing in his mouth , Blessed be the poore in spirit , &c. and invited those to come to him , whose hearts suggested most exceptions against themselves , Come unto me , all yee that are weary , and heavy laden : how did his boweis yearne , when hee saw the people as sheepe without a Sheepherd ? he never turned any backe againe , that came unto him , though some went away of themselves . Hee came to dye as a Priest for his enemies : In the dayes of his flesh hee dictated a forme of prayer unto his Disciples , and put Petitions unto GOD into their mouthes , and his Spirit to intercede in their hearts , and now makes intercession in heaven for weake Christians , standing betweene Gods anger , and them ; and shed teares for those that shed his blood : so he is a meeke King , he will admit mourners into his presence , a King of poore , and afflicted persons : as hee hath beames of Majesty , so hee hath bowels of mercies & compassion : A Prince of peace ; Why was hee tempted , but that hee might succour those that are tempted ? What mercy may we not expect from so gracious a Mediatour , that tooke our nature vpon him , that hee might bee gracious ; hee is a Phisitian good at all diseases , especially at the binding up of a broken heart , that hee might heale our soules with a plaster of his owne blood , and by that death save us , which we were the procurers of , our selves , by our owne sinnes , and hath he not the same bowels in heaven ? Saul , Saul , why persecutest thou me , cryed the Head in heaven , when the foot was trodden on , on earth . His advancement hath not made him forget his owne flesh : though it hath freed him from passion , yet not from compassion towards us . The Lion of the Tribe of Iudah will onely teare in pieces those that will not have him rule over them . Hee will not shew his strength against those that prostrate themselves before him . What should we learn from hence , but to come boldly to the throne of Grace in all our grievances ? Shal our sinnes discourage us , when hee appeares there onely for sinners ? Art thou bruised ? Be of good comfort , he calleth thee ; concoale not thy wounds , open all before him , keep not Satans counsell . Go to Christ though trembling ( as the poore woman ) if wee can but touch the h●…m of his garment , we shall be healed , and have a gracious answer : Goe boldly to God in our flesh ; for this end that wee might goe boldly to him , he is flesh of our flesh , and bone of our bone . Never feare to go to God since we have such a Mediatour with him , that is not onely our friend , but our brother , and husband . Well might the Angells proclame from Heaven , Behold , we bring you tidings of joy : well might the Apostle stir us up to rejoice in the Lord againe and againe : he was well advised vpon what grounds he did it : peace and joy are two maine fruits of his Kingdome . Let the world be as it will , if we cannot rejoyce in the world , yet wee may rejoyce in the Lord. His presence maketh any condition comfortable . Bee not afraid ( saith hee to his Disciples when they were afraid as if they had seene a Ghost ) it is I ; as if there were no cause of feare where he is present . Let this stay us , when wee feele our selves bruised ; Christ his course is first to wound , then to heale ; No sound whole soule shall ever enter into heaven : think in temptation , CHRIST was tempted for mee , according to my tryalls will be my Graces , and Comforts . If CHRIST bee so mercifull as not to break me , I will not breake my selfe by despaire , nor yeeld my selfe over to the roaring Lyon Satan to break me in pieces . Thirdly , see the contrary disposition of CHRIST and Satan , and his instruments . Satan setteth upon us when we are weakest , as Simeon and Levi upon the Si●…hemites , when they were sore ; But CHRIST will make up in us all the breaches sinne and Satan have made , hee bindes up the broaken hearted , and as a mother tendreth most the most diseased , and weakest childe ; so doth CHRIST most mercifully incline to the weakest : and likewise putteth an instinct into the weakest things to rely upon something stronger than themselves for support . The Vine stayeth it selfe upon the Elme : and the weakest creatures have oft the strongest shelters . The consciousnesse of the churches weaknesse makes her willing to leane on her beloved , and to hide her selfe under his wing . But how shall we know whether wee are such as those that may expect mercy ? By bruising here is not meant those that are brought low onely by crosles , but such as by thē are brought to see their sinne , which bruiseth most of all . When conscience is under the guilt of sinne , then every judgement brings a report of GODS anger to the soule , and all lesser troubles runne into this great trouble of conscience for sinne : As all corrupt humours runne to the diseased , and bruised part of the body : And as every Creditor falls upon the Debtor , when hee is once arrested ; so when conscience is once awaked all former sinnes , and present crosses joyne together to make the bruise the more painfull : Now he that is thus bruised will be content with nothing , but w th mercy frō him that hath bruised him , he hath wounded , and he must heale . 2. Againe , a man truly bruised , judgeth sinne the greatest evill , and the favour of God the greatest good . 3. Hee had rather heare of mercy , than of a kingdome . 4. Hee hath meane conceits of himselfe , and thinketh hee is not worth the earth hee treads on . 5. Towards others , he is not censorious , as being taken up at home , but is full of sympathy and compassion to those that are under GODS hand , 6. He thinketh those that walke in the comforts of GODS Spirit the happiest men of the world . 7. He trembleth at the word of God , and honoureth the very feet of those blessed instruments that bring peace unto him . 8. Hee is more taken up with the inward exercises of a broken heart , than with formality , and yet carefull to use all sanctifyed meanes to convey comfort . But how shall we come to have this temper ? First , we must conceive of bruising either as a state into which God bringeth us , or as a duty to be performed by us : both are here meant , we must joyn with GOD in bruising of our selves ; when hee humbles us let us humble our selves , and not stand out against him , for then hee will redouble his strokes ; and let us justifie CHRIST in all his chastisements , knowing that all his dealing towards us is to cause us to returne into our owne hearts ; his work in bruising , tendeth to our worke in bruising our selves . Let us lament our owne untowardnesse , and say , Lord , what an heart have I , that needs all this , that none of this could bee spared ? Wee must lay siege to the hardnesse of our owne hearts , and aggravate sinne all we can : wee must looke on CHRIST , who was bruised for us , looke on him whom wee have pierced with our sinnes . But all directions will not prevaile , unlesse GOD by his Spirit convinceth us deeply , setting our sinnes before us , and driving us to a stand . Then we wil make out for mercy . Conviction will breed contrition , and this humiliation . Therefore desire GOD , that hee would bring a cleere and a strong light into all the corners of our soules , and accompany it with a spirit of power to lay our hearts low . A set measure of bruising our selves , cannot be prescribed , yet it must be so farre , as we may prize CHRIST above all , and see that a Saviour must be had : And secondly , untill we reform that which is amisse , though it be to the cutting off our right hand , or pulling out our right eye . There is a dangerous slighting of the worke of humiliation ; some alledging this for a pretence for their overly dealing with their owne hearts , that CHRIST will not breake the bruised Reed ; But such must know that every sudden terrour and short griefe is not that which makes us bruised Reeds ; not a little hanging downe our heads like a Bulrush , but a working our hearts to such a griefe , as will make sinne more odious unto us , than punishment . Vntill we offer an holy violence against it : else favouring our selves , we make work for GOD to bruise us , and for sharpe repentance afterwards . It is dangerous ( I confesse ) in some cases with some spirits , to press too much , and too long this bruising ; because they may die under the wound and burthen , before they be raised up againe . Therfore it is good in mixt assemblies to mingle comforts , that every soule may have its due portion . But if wee lay this for a ground , that there is more mercy in CHRIST , than sinne in us , there can be no danger in through dealing . It is better to goe bruised to heaven , than sound to Hell. Therefore let us not take off our selves too soone , nor pull off the plaister , before the cure be wrought , but keep our selves under this work till sinne bee the sowrest , and CHRIST the sweetest of all things . And when GODS hand is upon us in any kinde , it is good to divert our sorrow , for other things , to the root of all , which is sin : let our griefe runne most in that channell , that as sin bred griefe , so griefe may consume sinne . But are we not bruised unlesse wee grieve more for sinne , than we doe for punishment ? Sometimes our griefe , from outward grievances may lye heavier upon the soule , than griefe for Gods displeasure ; because in such cases the griefe workes upon the whole man , both outward and inward , and hath nothing to stay it , but a little sparke of faith : which by reason of the violent impression of the grievance is suspended in the exercises of it : and this is most felt in sudden distresses which come upon the soule as a torrent or land flood , and especially in bodily distempers , which by reason of the sympathy betweene the soule and the body , worke upon the soule so farre , as they hinder not onely the spirituall , but often the naturall acts . Hereupon S. Iames wisheth in affliction to pray , our selves , but in case of sicknesse to send for the Elders ; that may , as those in the Gospell , offer up the sick person to GOD in their prayers , being unable to present their owne case . Hereupon GOD admitteth of such a plea frō the sharpnesse and bitternesse of the grievance , as in David , Psal. 6. &c. the Lord knoweth whereof we are made . Psal. 103. he remembreth wee are but dust , that our strength is not the strength of steele . It is a branch of his faithfulnesse unto us as his creatures , whence he is called a faithfull Creator , God is faithfull , who will not suffer us to bee tempted above that wee are able . There were certain Commandements which the Iewes called the hedges of the Law : as to fence men off from cruelty , hee commanded they should not take the dam●… with the young , nor seeth the Kid in the mothers milke , nor muzzle the mouth of the Oxe : Hath GOD care of beasts , and not of his more noble creature ? and therefore we ought to judge charitably of the complaints of Gods people , which are wrung from them in such cases : Iob had the esteeme with GOD of a patient man , notwithstanding those passionate complaints ; faith overborne for the present , will get ground againe ; and griefe for sin , although it come short of griefe for misery in violence , yet it goeth beyond it in constancy ; as 〈◊〉 running stream fed with 〈◊〉 spring holdeth out , when a sudden swelling brooke faileth . For the concluding of this point , and our incouragement to a thorow worke of bruising , and patience under Gods bruising of us , let all know that none are fitter for comfort than those that thinke themselves furthest off . Men ( for the most part ) are not lost enough in their owne feeling , for a Saviour . A holy despaire sin our selves is the ground of true hope . In GOD , the fatherlesse finde mercie : if men were more fatherless , they should feele more Gods fatherly affection from heaven : For GOD that dwelleth in highest heavens , dwelleth likewise in the lowest soule . Christs sheepe are weake Sheepe , and wanting in something or other ; hee therefore applyeth himselfe to the necessities of every Sheepe . Ez. 34. he seeks that which was lost , and brings againe than which was driven out of the way , and bindes up that which was broken and strengthens the weak●… his tēderst care is over the weakest . The Lambs he ca●…ieth in his bosome : Peter , ●…eed my Lambs . Hee was most familiar and open to ●…he troubled soules . How carefull was he that Peter & the rest of the Apostles should not bee too much dejected after his resurrection , Goe tell the Disciples , and tell Peter . Christ knew that guilt of their unkindnesse in leaving of him , had dejected their spirits . How gently did hee indure Thomas his unbeleefe ? & stooped so far into his weaknesse , as to suffer him to thrust his ●…and into his side . For the second branch , GOD will not quench the smoaking flax , or wieke , but will blow it up till it flameth . In smoaking flax there is but a little light , & that weake , as being not able to flame , and this little mixed with smoake . The observations hence are first , That in GODS Children , especially in their first conversiō , there is but a little measure of grace , and that little mixt with much corruption , which as smoake is offensive . Secondly , that Christ will not quench this smoaking Flax. For the first . Grace is little at the first . There are severall Ages in Christians , some Babes , some young men : Grace is as a graine of Mustard-seed . Nothing so little as grace at first , and nothing more glorious afterward : things of greatest perfection are longest in comming to their growth . Man , the perfectest creature , comes to perfection by little and little ; Worthlesse things , as Mushromes , and the like , like Ionas Gourd , soon spring up , and soone vanish . A new creature is the most excellent frame in all the world , therefore it groweth up by degrees . Wosee in Nature , that a mighty Oake riseth of an Akorne . It is with a Christian as it was with Christ , who sprang out of the dead stocke of Iesse , out of Davids family , when it was at the lowest , but hee grew up higher than the heavens . It is not with the trees of righteousnesse , as it was with the trees of Paradise , which were created all perfect at the first . The seeds of all the creatures in this goodly frame of the world , were hid in the Chaos , in that confused Mass at the first , out of which GOD did command all creatures to arise ; in the small seeds of plants lye hid both bulke and branches , bud and fruit . In a few principles lye hid all comfortable conclusions of holy truth . All those glorious fire-workes of zeale and holinesse in the Saints , had their beginning from a few sparkes . Let us not therefore be discouraged at the small beginnings of Grace , but looke on our selves , as elected to bee blamelesse ; and without spot . Let us onely look on our imperfect beginning , to inforce further strife to perfection , and to keepe us in a low conceit . Otherwise , in case of discouragement , we must consider our selves , as CHRIST doth , who looks on us , as such as he intendeth to fit for himselfe . CHRIST valueth us by what we shall bee , and by that we are elected unto . Wee call a little Plant a Tree , because it is growing up to be so . Who is hee that despiseth the day of little things ? Zach. 4. CHRIST would not have us despise little things . The glorious Angells disdaine not attendance on little ones : little in their owne eyes , and little in the eyes of the world . Grace , though little in quantity , yet is much in vigour and worth . It is CHRIST that raiseth the worth of little and meane places and persons . Bethlem the least , and yet not the least ; the least in it selfe , not the least in respect CHRIST was born there . The second Temple came short of the outward magnificence of the former : yet more glorious than the first , because CHRIST came into it . The Lord of the Temple came in to his owne Temple . The pupill of the eye is very little , yet seeth a great part of the heaven at once . A pearle , though little , yet is of much esteeme . Nothing in the world of so good use , as the least dram of graces . But Grace is not onely little , but mingled with corruption ; whereof it is that a Christian is said to be smoaking flax : whence we see , that Grace doth not waste corruption all at once , but some is left to conflict withall . The purest actions of the purest men need CHRIST to performe them , and so is his office . When we pray , we need to pray again for CHRIST to pardon the defects of them . See some instances of this smoaking flax . Moses at the red Sea being in a great perplexity , and knowing not what to say , or which way to turn him , groaned to GOD : no doubt , this was a great conflict in him . In great distresses we know not what to pray , but the Spirit makes request with sighes that cannot bee expressed . Broken hearts can yeeld but broken prayers . When David was before the King of Gath , and dis-figured himselfe in an uncomely manner , in that smoake there was some fire also ; you may see what an excellent Psalme he makes upon that occasion , Psalme 34. Wherein upon experience , vers . 18. he saith , the Lord is neare unto them that are of a contrite spirit , Psal. 31. 22. I said in my haste , I am cast out of thy sight , there is smoake ; Yet thou heardest the voice of my prayer , there is fire . 〈◊〉 , carest thou not that we perish ? ( cry the Disciples , ) here is smoake of infidelity , yet so much light of faith , as stirred them up to pray to Christ : Lord I beleeve , there is light ; But help my unbeliefe , there is smoake . Ionas 2. 4. cryes , I am cast out of thy sight , there is smoake ; yet will I looke againe to thy holy Temple , there is light . O miserable man that I am , ( saith Saint Paul upon sense of his corruption ; ) but yet breakes out into thanks to God through Iesus Christ our Lord. I sleepe ( saith the Church in the Canticles ) but my heart wakes . In the seven Churches , which for their light are called seven golden Candlestickes , most of them had much smoke with their light . The ground of this mixture is , that we carie about us a double principle , Grace and Nature . The end of it is especially to preserve us from those two dangerous Rockes our Natures are prone to dash upon , Security and Pride , and to force us to pitch our rest on Iustification , not sanctification , which besides imperfection hath some soile . Our spirituall fire , is like our ordinary fire here below ( mixt . ) But fire is most pure in its owne Element , above : So shall all our graces be , when we are where we would bee , in Heaven , which is our proper element . From this mixture it is that the people of GOD have so different judgements of themselves , looking sometime at the work of grace , sometimes at the remainder of corruption ; and when they look upon that , then they think they have no grace : though they love CHRIST in his ordinances , and children ; yet dare not challenge so neer acquaintance as to be his . Even as a Candle in the socket sometimes sheweth its light , and sometimes the shew of light is lost : so sometimes well perswaded they are of themselves , sometimes at a losse . Now for the second observation , Christ will not quench the smoaking Flax : First , because this sparke is from heaven , it is his owne , it is kindled by his owne Spirit . And secondly , that tendeth to the glory of his powerfull grace in his children , that he preserveth light in the middest of darknesse , a sparke in the middest of the swelling waters of corruption . There is an especiall blessing in that little spark Isay 56. 8. When Wine is found in a cluster , one saith , Destroy it not , for there is a blessing in it . We see how our Saviour CHRIST bore with Thomas in his doubting : with the two Disciples that went to Emaus , who staggered , whether he came to redeeme Israel or no : hee quencheth not that little light in Peter , which was smothered : Peter denyed him , but he denyed not Peter . If thou wilt , thou canst , said one poore man in the Gospell : Lord if thou canst , said another ; both were this smoking flax , neither of both were quenched . If Christ had stood upon his owne greatnesse , he would have rejected him that came with his [ if , ] but CHRIST answers his [ if ] with a gracious and absolute grant , I will , be thou cleane . The woman that was diseased with an issue , did but touch , and with a trembling hand , and but the hem of his garment , and yet went away both healed and comforted . In the seven Churches wee see he acknowledgeth and cherisheth any thing that was good in them . Because the Disciples slept of infirmity , being oppressed with griefe , our Saviour CHRIST frameth a comfortable excuse for them , The spirit is willing , but the flesh is weake . If CHRIST should not be mercifull he would misse of his owne ends ; There is mercy with thee that thou maist be feared . Now all are willing to come under that banner of love which hee spreadeth over his . Therefore to thee shall all flesh come . Hee useth moderation and care , lest the spirit should faile before him , and the soules which he hath made . CHRISTS heart yerned , the Text saith , when hee saw them without meat , lest they should faint : Much more will hee have regard for the preventing of our spirituall faintings . Here see the opposite disposition betweene the holy nature of CHRIST , and the impure nature of Man. Man for a little smoake will quench the light : CHRIST ever wee see cherisheth even the least beginnings . How bare hee with the many imperfections of his poor Disciples ? If he did sharply checke them , it was in love , and that they might shine the brighter . Can we have a better patterne to follow than this of him by whom we hope to bee saved ? Rom. 15. 1. We that are strong ought to beare with the infirmities of them that are weak . I become all things to all men , that I may winne some . O that this gaining and winning disposition were more in many ! Many ( so farre as in us lyeth ) are lost for want of incouragement . See how that faithfull fisher of men S. Paul , labours to catch his Iudge , I know thou beleevest the Prophets ; and then wisheth all saving good , but not bonds ; hee might have added them too , but he would not discourage one that made but an offer , hee would therefore wish Agrippa only that which was good in Religion . How carefull was our blessed Saviour of little ones that they might not bee offended ? How doth he defend his Disciples from malitious imputations of the Pharises ? How carefull not to put new wine into old vessels , not to alienate new beginners with the austerities of Religion ( as some indiscreetly . ) O ( saith hee ) they shal have time to fast when I am gone , and strength to fast when the Holy Ghost is come upon them . It is not the best way to fall foule presently with young beginners for some lesser vanities , but shew them a more excellent way , and breed them up in positive grounds , and other things wil be quickly out of credit with them . It is not amisse to conceale their wants , to excuse some failings , to commend their performances , to cherish their towardnesse , to remove all rubs out of their way , to helpe them every way to beare the yoake of Religion with greater ease , to bring them in love with God and his service , lest they distaste it before they know it . For the most part we see CHRIST planteth in young beginners a love , which we call the first love , to cary them through their profession with more delight , and doth not expose them to crosses , before they have gathered strength , as wee breed up young plants , and fence them from the weather , untill they bee well rooted . Mercy to others should move us to deny our selves in our lawfull liberties oftentimes , in case of offence of weake ones , it is the little ones that are offended . The weakest are aptest to think themselves despised , therfore wee should bee most carefull to give them content . It were a good strife amongst Christians , one to labour to give no offence , and the other to labour to take none . The best men are severe to themselves , tender over others . Yet people should not tyre and weare out the patience of others : Nor should the weaker so farre exact moderation from others , as to beare out themselves upon their indulgence , and so to rest in their owne infirmities , with danger to their own soules , and scandall to the Church . The Church suffereth much from weake ones , therefore wee may challenge liberty to deale with them , as mildly , so oftentimes directly . The scope of true love , is to make the party better , which by concealment oftentimes is hindred : with some a spirit of meeknesse prevaileth most , but with some a rod. Some must be pulled out of the fire with violence , and they will blesse God for us in the day of their visitation . Wee see our Saviour multiplyes woe upon woe , when hee was to deale with hard-hearted Hypocrites ; For Hypocrites doe neede stronger conviction than grosse sinners , because their will is naught , and thereupon usually their conversion is violent . An hard knot must have an answerable wedge , else in a cruell pity wee betray their soules . A sharpe reproofe sometimes is a precious pearle , and a sweet balme . The wounds of secure sinners will not bee healed with sweet words . The Holy Ghost came as well in fiery tongues , as in the likenesse of a Dove , and the same holy Spirit will vouchsafe a spirit of prudence and discretion , ( which is the salt to season all our words and actions ) And such wisedome will teach us to speake a word in season both to the weary and likewise to the secure soule . And indeed he had need have the tongue of the learned that shall either raise up , or cast downe : But in this place I speake of mildness towards those that are weake , and are sensible of it : These wee must bring on gently , and drive softly , as Iacob did his Cattell , according to the pace , and as his children were able to endure . Weake Christians are like glasses which are hurt with the least violent usage , otherwise if gently handled will continue a long time . This honour of gentle use we are to give to the weaker vessells , by which we shall both preserve them , and likewise make them usefull to the Church and our selves . In uncleane bodies if all ill humours be purged out , you shall purge life and all away . Therefore though GOD saith , Zach. 13. 9. that he will fine them as silver is fined . Yet Esay 48. 10. he saith , He hath fined them , but not as silver , that is , so exactly as that no drosse remaineth , for hee hath respect to our weaknesse . Perfect refining is for another world , for the world of the soules of perfect men . Divines had need to take heed therefore how they deale with these in divers particulars : as first , let them be carefull they straine not things too hie , making those generall and necessary evidences of grace which agree not to the experience of many a good Christian , and lay salvation and damnation upon those things that are not fit to beare so great a waight , whereupon men are groundlesly cast down lower by them , than they can hastily be raised up againe by themselves or others . The Ambassadors of so gentle a Saviour should not bee over masterly , setting up themselves in the hearts of people , where CHRIST alone should sit as in his owne Temple . How carefull was Saint Paul in cases of conscience not to lay a snare upon any weak conscience ! They should take heed likewise that they hide not their meaning in darke speeches , speaking in the clouds . Truth feareth nothing so much as concealement , and desireth nothing so much as cleerely to bee laid open to the view of all : When it is most naked , it is most lovely and powerfull . Our blessed Saviour as he tooke our nature upon him , so he took upon him our familiar manner of speech , which was part of his voluntary abasement . Saint Paul was a profound man , yet became as a nurse to the weaker sort . That spirit of mercy that was in CHRIST should move his servants to bee content to abase themselves for the good of the meanest . What made the Kingdome of heaven suffer violence after Iohn the Baptists time , but that comfortable truths were with that plainnesse and evidence layd open , that the people were so affected with them , as they offered a holy violence to them ? CHRIST chose those to preach mercy , which had felt most meroy , as S. Peter , and S. Paul : that they might bee examples of what they taught . Saint Paul became all things to all men , stooping unto them for their good : CHRIST came downe from heaven and emptied himselfe of majesty in tender love to soules : shall not we come downe from our high conceits , to doe any poore soule good ? shall man be proud , after GOD hath beene humble ? Wee see the ministers of Satan turn themselves into all shapes to make proselytes . A Iesuite will be every man. We see ambitious men study accommodation of themselves to the humours of those by whom they hope to raise themselves : and shall not wee study application of our selves to CHRIST , by whom wee hope to be advanced ; nay , are already sitting with him in heavenly places ? After wee are gained to CHRIST our selves , wee should labour to gaine others to CHRIST . Holy ambition and covetousnesse will move us to put upon our selves the disposition of CHRIST ; but we must put off our selves first . Wee should not thirdly racke their wits with curious or doubtfull disputes , for so wee shall distract and tire them , and give occasion to make them cast off the care of all . That age of the church which was most fertile in nice questions , was most barren in Religion . For it makes people thinke Religion to be onely a matter of wit , in tying and untying of knots , the braines of men given that wayes are hotter usually than their hearts . Yet not withstanding , when we are cast into times and places wherein doubts are raised about maine points , here people ought to labour to be established . God suffer questions oftentimes to arise for tryall of our love , and exercise of our parts . Nothing is so certaine as that which is certaine after doubts . Shaking settles and roots . In a contentious age , it is a witty thing to be a Christian and to know what to pitch their soules upon : It is an office of love here to take away the stones , and to smooth the way to heaven . Therefore wee must take heed that under pretence of avoydance of disputes , wee doe not suffer an adverse party to get ground upon the truth : For thus may we easily betray both the truth of God , and soules of men . And likewise those are failing that by over much austerity drive backe troubled soules from having comfort by them , for by this cariage many smother their temptations , and burne inwardly because they have none , into whose bosome they may vent their griefe , and ease their soules . We must neither binde where GOD loseth , nor lose where GOD bindeth , nor open where GOD shutteth , nor shut where God openeth ; the right use of the Keyes is alwayes successfull . In personall application there must be great heed taken : for a man may bee a false Prophet , and yet speake the truth , if it bee not a truth to the person to whom he speaketh : if hee grieve those whom God hath not grieved , by unseasonable truths , or by comforts in an ill way , the hearts of the wicked may bee strengthned . One mans meat , may bee anothers bane . If we looke to the generall temper of these times , rouzing and waking Scriptures are fittest : yet there be many broken spirits , need soft and oily words . Even in the worst time the Prophets mingled sweet comfort for the hidden remnant of faithfull people . GOD hath comfort comfort ye my people , as well as lift up thy voyce as a Trumpet . And here likewise there needs a caveat . Mercy doth not rob us of our right judgement , as that we should take smoaking firebrands for smoaking flax : none will claime mercy more of others , than those whose portion is due severity . This example doth not countenance lukewarmnesse , nor too much indulgence to those that need quickning . Cold diseases must have hot remedies . It made for the just commendatiōs of the Church of Ephesus , that it could not beare them which are evill . We should so beare with others , as wee discover withall a dislike of evill . Our Saviour CHRIST would not forbeare sharp reproofe , where hee saw dangerous infirmities , in his most beloved Disciples . It bringeth under a curse to doe the worke of the Lord negligently : Even where it is a worke of just severity : As when it is sheathing the sword in the bowels of the enemy . And those whom we suffer to be betraid by their worst enemies their sinnes wil have just cause to curse us another day . It is hard to preserve just bounds of mercy and severity , without a spirit above our owne : which we ought to desire to bee led withall , in all things . That wisedome which dwelleth with prudence will guide us in these particulars , without which virtue is not virtue , truth not truth : the rule and the case must bee laid together : for if there be not a narrow insight , seeming likenesse in conditions wil be the breeder of errours in our opinions of them . Those fiery , tempestuous , and dist●…ctive spirits in Popery , that seeke to promote their Religion by cruelty , shew that they are strangers to that wisedome which is from above , which maketh men gentle , peaceable , and ready to shew that mercy they have felt before , thēselves . It is a way of prevailing , as agreeable to CHRIST , so likewise to mans nature , to prevaile by some forbearance and moderation . And yet oft wee see a false spirit in those that call for moderation , it is but to carry their owne projects with the greater strength ; and if they prove of the prevailing hand , they will hardly shew that moderation to others , they now call for from others . And there is a proud kind of moderation likewise , when men will take upon thē to censure either party , as if they were wiser than both , though if the spirit be right , a looker on may see more than those that are in conflict . So in the censures of the Church , it is more sutable to the Spirit of CHRIST to incline to the milder part ; and not to kill a flye on the forehead with a beetle ; nor shut men out of heaven for a trifle . The very snuffers of the Tabernacle were made of pure gold , to shew the purity of those censures , whereby the light of the Church is kept bright . That power that is given to the Church , is given for edification , not destruction . How carefull was Saint Paul that the incestuous Corinthian repenting , should not bee swallowed up with too much griefe ? As for civill Magistrates , they for civill exigences and reasons of State , must let the Law have its course : yet thus farre they should imitate this milde King , as not to mingle bitternesse and passion with authority derived from GOD. Authority is a beam of Gods Majesty , and prevaileth most where there is least mixture of that which is mans . It requireth more than ordinary wisedome to manage it aright . This string must not bee too much strained up , nor too much let loose . Iustice is an harmonicall thing . Herbs hot or cold beyond a certaine degree kill . We see even contrary Elements preserved in one body by a wise contemperation . Iustice in rigour is oft extreame injustice , where some considerable circumstances should incline to moderation , and the reckoning wil be easier for bending rather to moderation than rigor . Insolent cariage toward miserable persons , if humbled , is unseemly in any who look for mercy themselves . Misery should bee a Loadstone of mercy , not a footstoole for Pride to trample on . Sometimes it falleth out that those that are under the government of others are most injurious by way wardnesse and harsh censures , herein disparaging and discouraging the endeavours of Superiours for publike good . In so great weaknesse of mans nature , and especially in this crazie age of the world , wee ought to take in good part , any moderate happinesse wee injoy by government ; and not be altogether as a nayle in the wound , exasperating things by misconstruction . Here , Love should have a mantle to cast upon lesser errors of those above us . Oft-times the poore man is the oppressor by unjust clamours : we should labour to give the best interpretations to the actions of Governours , that the nature of the actions will possibly beare . In the last place , there is some thing for private Christians , even for all of us in our common relations , to take notice of : we are debtors to the weake in many things . 1. Let us be watchfull in the use of our libertie , and labour to be in offensive in our cariage , that our example compell them not . There is a commanding force in an example , as Peter , Gal. 2. A loosnesse of life is crueltie to our selves , and to the soules of others , though wee cannot keepe them frō perishing , which will perish , in regard of the event ; yet if wee doe that which is apt of it selfe to destroy the soules of others , their ruine is imputable to us . 2 Let men take heede of taking up Sathans office , in deprauing the good actions of others , as he did Iobs , Doth hee serve God for nought ? or slandering their persons , judging of them according to the wickednes that is in their owne hearts . The Devill getteth more by such discouragements , and these reproaches , that are east upon religion , then by fire and faggot . These ( as unseasonable frosts ) nip all gratious offers in the bud , and as much as in them lyeth , with Herod labour to kill Christ in yong professors . A Christian is a hallowed and a sacred thing , CHRISTS Temple , and hee that destroyeth his Temple , him will CHRIST destroy . 3 Amongst the things that are to be taken heede of , there is amongst private Christians a bold usurpation of censure , not considering their temptations . Some will vnchurch & unbrother in a passion , But distempers do not alter true relations , though the child in a fit shold disclaime the mother , yet the mother will not disclaime the child . There is therefore in these iudging times good ground of S. Iames his Caveat , that there should not be too many masters ; that we should not smite one another , by hasty censures especially in things of an indifferent nature : some things are as the minde of him is , that doth them , or doth them not ; for both may be unto the Lord. A holy ayme in things of a middle nature , makes the judgements of men , although seemingly contrary , yet not so much blameable . Christ , for the good aymes hee seeth in us , over-looketh any ill in them , so farre as not to lay it to our charge . Men must not bee too curious in prying into the weaknesses of others ; we should labor rather to see what they have that is for eternitie , to incline our heart to love them , then into that weaknesse which the Spirit of GOD will in time consume , to estrange us : some thinke it strength of grace to endure nothing in the weaker , wheras the strongest are readiest to beare with the infirmities of the weake , Where most holinesse is , there is most moderation , where it may be without prejudice of pietie to God and the good of others , wee see in Christ a marvellous temper of absolute holinesse , with great moderation in this Text. What had become of our Salvation if he had stood upon termes and not stooped thus low , unto us ! We need not affect to be more holy then Christ , it is no flatterie to doe as he doth , so it bee to edification . The Holy Ghost is content to dwell in smoakie offensive soules , Oh that , that spirit would breath into our Spirits the like mercifull disposition ? We indure the bitternesse of Wormwood , and other distastfull plants , & herbs , onely because wee have some experience of some wholsome qualitie in thē ; and why should we reject men of usefull parts , and graces , onely for some harshnesse of disposition , which as it is offensive to us , so grieveth themselves ? Grace whilest wee live here is in soules , which as they are unperfectly renewed , so they dwell in bodies subject to severall humours , which will incline the soule sometimes to excesse in one passion , sometimes to excesse in another . Bucer was a deepe , and a moderate Divine . Vpon long experience resolved to refuse none , in whom hee saw ( aliquid Christi ) something of Christ. The best Christians in this state of imperfection , are like Gold that is a little too light , which needs some graines of allowance to make it passe . You must grant the best their allowance . We must supply out of our love & mercy , that which wee see wanting in them . The Church of Christ is a common Hospitall , in all are in some measure sicke of some spirituall disease , or other ; that we should all have ground of exercising mutually the spirit of wisedome and meeknesse . This that wee may the better doe , let us put upon our selves the spirit of CHRIST : The spirit of GOD caryeth a majestie with it . Corruption will hardly yeeld to eorruption . In another , Pride is intolerable to pride . The weapons of this warfare must not bee carnall . The great Apostles would not set upon the worke of the Ministerie , untill they were cloathed , as it were , with power from on high . The Spirit will only work with his owne tooles . And we should think what affection Christ would cary to the party in this case . That great Physitian , as he had a quicke eie , and a healing tongue , so had he a gentle hand and a tender heart . And secondly , put upon us the cōdition of him , whom wee deale withall , wee are , or have beene , or may bee such : make the case our owne , and withall consider in what neere relation a Christian standeth unto us , even as a brother , a fellow-member , heire of the same salvation . And therefore let us take upon our selves , a tender care of them every way : and especially in cherishing the peace of their consciences . Conscience is a tender and delicate thing , and so must be used . It is like a Locke , if the Wards bee troubled , it will be troublesome to open . For tryall , to let vs see whether wee be this smoking Flax , which Christ will not quench . In this Tryall remember these Rules . 1 Wee must have two eyes , one to see imperfections in our selves and others ; the other to see what is good . I am blacke , saith the Church , but yet comely . Those ever want comfort , that are much in quarrelling with themselves , and through their infirmities are prone to feede upon such bitter things , as will most nourish that distemper they are sicke of . These delight to be looking on the dark side of the cloud onely . 2. We must not judge of our selves alwayes according to present feeling : for in temptations wee shall see nothing but smoake of distrustfull thoughts . Fire may be raked up in the ashes , though not seene ; life in the winter is hid in the root . 3 Take heede of false reasoning ; As because our fire doth not blaze out , as others , therefore we have no fire at all , and by false conclusions come to sinne against the Commandement in bearing false witnesse against our selves . The Prodigall would not say hee was no sonne , but that hee was not worthy to be called a sonne . Wee must neither trust to false evidence , nor deny true ; for so wee should dishonour the worke of Gods Spirit in us , and lose the help of that evidence which would cherish our love to Christ , and arme us against Sathans discouragements . Some are so faulty this way , as if they had beene hyred by Sathan the Accuser of the Brethren , to plead for him , in accusing themselves . 4 Know ( for a ground of this ) that in the Covenant of Grace , GOD requires the truth of Grace , not any certaine measure , and a sparke of fire is fire as well as the whole Element . Therefore wee must look to Grace in the spark as well as in the flame . All have not the like strong , yet the like pretious Faith , whereby they lay hold , & put on the perfect righteousnesse of Christ. A weak hand may receive a rich Iewell ; a few grapes will shew that the Plant is a Vine , and not a Thorne . It is one thing to be wanting in Grace , and another thing to want Grace altogether . GOD knoweth wee have nothing of our selves , therfore in the Covenant of Grace he requireth no more then hee giveth , and giveth what hee requireth , and accepteth what hee giveth ; Hee that hath not a Lambe , may bring a paire of Turtle Doves . What is the Gospell it selfe but a mercifull moderation , in which Christs obedience is esteemed ours , and our sinnes laid upon him ; and wherein GOD of a Iudge becommeth a Father pardoning our sinnes , and accepting our obediēce though feeble and blemished . Wee are now brought to heaven under the Covenant of Grace , by a way of love and mercy . It will prove a speciall help to know distinctly the difference betweene the Covenant of workes , and the Covenant of Grace ; betweene Moses and Christ : Moses without all mercy breaketh all bruised Reedes , and quencheth all smoaking Flax. For the Law requireth , 1 , personal , 2 , perpetuall , 3 , perfect obedience , 4 , and from a perfect heart ; and that under a most terrible curse , and giveth no strength , a severe Taske-master , like Pharaohs , requireth the whole tale , and yet giveth no straw . CHRIST commeth with blessing after blessing , even upō those whom Moses had cursed , and with healing Balme for those wounds which Moses had made . The same duties are required in both Covenāts ; as to love the Lord with all our harts , with all our soules , &c. In this Covenant of workes , this must bee taken in the rigour : but under the Covenāt of Grace , as it is a syncere endevour proportionable to grace received : and so it must be understood of Iosias , and others , whē it is said , they loved GOD with all their hearts , &c. It must have an Euangelicall mitigation . The Law is sweetned by the Gospel and becommeth delightful to the inner man. Vnder this gratious Covenant synceritie is perfection . This is the Death in the pot in the Romane Religion , that they confound two Covenāts : and it deads the comfort of drooping ones , that they cannot distinguish them . And thus they suffer themselves to be held under bondage , when Christ hath set them free ; and stay themselves in the prison , when Christ hath set open the doores before them . 5 Grace sometimes is so little , as is undiscernable to us : the Spirit sometimes hath secret operations in us , which we know not for the present ; but Christ knoweth . Sometimes in bitternes of temptation , when the Spirit struggles with sense of Gods anger , wee are apt to thinke GOD an enemy ; and a troubled soule is like troubled waters , wee can see nothing in it ; and so farre as it is not cleansed , it will cast up mire and dirt . It is full of objections against it selfe , yet for the most part we may discern something of this hidden life , and of these smothered sparkes . In a gloomy day there is so much light whereby wee may know it to bee day , and not night : so there is something in a Christian under a cloud , whereby hee may be discerned to be a true Beleever , and not an Hypocrite . There is no meere darknesse in the state of Grace , but some beame of light , whereby the kingdome of darknesse wholy prevaileth not . These things premised , let us know for a Tryall . First , if there bee any holy fire in us , it is kindled from heaven by the Father of lights , who commanded light to shine out of darknesse . As it is kindled in the use of meanes , so it is fed . The light in us , and the light in the word spring one frō the other , and both from one Holy Spirit : and therfore those that regard not the word , it is because there is no light in them . Heavenly truths must have a heavenly light to discerne them . Naturall men see heavenly things , but not in their own proper light , but by an inferiour light . GOD in every converted man putteth a light into the eye of his soule , proportionable to the light of truths revealed unto thē . A carnall eye will never see spirituall things . Secondly , the least divine light hath heate with it in some measure : Light in the understanding breedeth heate of love in the affections . In what measure the sanctified understanding seeth a thing to be true , or good , in that measure the will imbraces it . Weake light breedes weake inclinations : a strōg light , strong inclinations . A little spirituall light is of strength enough to answer strong objections of flesh and blood ; and to looke thorow all earthly allurements , and all opposing hinderances , presenting them as farr inferiour to those heavenly objects it eyeth . All light that is not spirituall , because it wanteth the strength of sanctifying grace , it yeeldeth to every little temptation , especially when it is fitted and suted to personall inclinations . This is the reason why Christians that have light little for quantitie , but yet heavenly for qualitie , hold out , when men of larger apprehensions sinke . This prevailing of light in the soule , is , because together with the spirit of Illumination , there goeth in the godly ) a spirit of ●…ower , to subdue the heart ●…o truth revealed , and to ●…ut a taste and relish into ●…he will , sutable to the sweetnes of the truths , else 〈◊〉 meere naturall Will , will rise against supernaturall truths , as having an antipathy and enmitie against them . In the godly , ●…oly truths are conveyed by way of a taste , gratious men have a spiritual pallat as well as a spirituall eye . Grace altereth the relish . Thirdly , where this heavenly light is kindled , it directeth in the right way . For it is given for that use , to shew us the best way , and to guide in the particular passages of life : if otherwise , it is but commō light , given onely for the good of others . Some have light of Knowledge , yet follow not that light , but are guided by carnall reason and policie : such as the Prophet speakes of , All you that kindle 〈◊〉 fire , walke in the light of your owne fire , and in the sparkes that you have kindled , but this you shall have of mine hand , yee shall lye downe in sorrow . GOD delights to confound carnall wisedome , as enmitie to him , and robbing him of his prerogative , who is God onely wise . We must therefore walke by his ●…ight , and not the blaze of our owne fire . God must light our candle , Psal. 18. 28 or else we are like to abide in darknesse . Those sparkes that are not kindled from heaven , are not strong enough to keepe us from ●…ying downe in sorrow , though they make a greater blaze and shew then the light from above , as mad men doe greater things then sober , but by 〈◊〉 false strength : so the excesse of these mens ioy ariseth from a false light , The candle of the wicked shal ●…e put out . The light that some m●… have , it is like lightning , which after a sudden fla●… leaveth thē more in darknesse . They can love th●… light as it shines , but hat●… it as it discovers , and directs . A little holy ligh●… will inable to keepe th●… word , and not to betray Religion , & deny Christs name , as CHRIST speaketh of the Church of Philadelphia , Rev. 3. 8. Fourthly , where thi●… fire is , it will sever thing●… of divers natures , & shew a difference between●… things , as gold and drosse . It will sever betweene flesh and spirit , and shew this is of Nature , this of Grace . All is not ill in a bad action , or good in a good action . There is gold in oare , which God and his Spirit in us can distinguish . A carnall mans hart is like a dungeon , wherein is nothing to be seene but horrour and confusion : this light maketh us judicious , and humble , upon clearer sight of Gods puritie , and our owne uncleannes : and maketh us able to discerne of the worke of the Spirit in another . Fiftly , so farre as a man is spirituall , so far is light delightfull unto him , as willing to see any thing amisse , that he may reform , and any further service discovered that hee may performe : because he truly hateth ill and loveth good : if hee goeth against light discovered , hee will soone bee reclaimed , because light hath a friendly party within him . Whereupon , at a little sight of his errour , hee is soone counsellable , as David in his intendment to kill Nabal , and blesseth God afterwards when hee is stopped in an ill way . In a carnal man the light breakes in upon him , but he labours to shut the passages , hee hath no delight to ●…ome to the light . It is impossible before the spirit of grace hath subdued the hart , but that it should sin against the light , either by resisting of it , or keeping it prisoner under base lusts , burying it as it were in the earth ; or perverting of it , and so making it an agent and factour for the flesh , in searching out arguments to plead for it , or abusing that little measure of light they have , to keep out a greater , higher , and more heavenly light , and so at length make that light they have , a misleading guide to utter darknesse . And the reason is that it hath no friend within , the soule is in a contrary frame , and light alwayes hindreth that sinfull peace that men are willing to speake to themselves , whence we see it oft inrage men the more : as the Sunne in the Spring breedeth agui●…h distempers , because it stirreth humours , and doth not wast them . There is nothing in the world more unquiet , than the heart of a wicked man , that sitteth under meanes of knowledge , untill like a thiefe hee hath put out the candle that he may sinne with the lesse check . Spirituall light is distinct , it seeth spirituall good , with application to our selves ; but common light is confused , and le ts sin lye quiet . Where fire is in any degree , it will fight against the contrary matter●… : GOD hath put irreconciliable hatred betweene light and darknesse at first , so betweene good and ill , flesh and spirit . Grace will never joyne with sinne , no more than fire with water . Fire will mingle with no contrary , but preserveth its owne purity , and is never corrupted as other Elements are . Therefore those that plead and plot for liberties of the flesh , shew themselves strangers from the life of God. Vpon this strife gracious men oft cōplaine that they have no grace , but they contradict themselves in their complaints : as if a man that seeth , should complaine he cannot see , or complain that he is asleepe , when the very complaint springing from a displeasure against sinne , sheweth that there is something in him opposite to sinne . Can a dead man complaine ? Some things , though bad in themselves , yet discover good ; as smoake discovers some fire . Breaking out in the body shews strength of Nature . Some infirmities discover more good than some seeming beautifull actions ; excesse of passion in opposing evil , ( though not to bee justified ) yet sheweth a better spirit , than a calme temper , when there is just cause of being moved . Better it is , that the water should runne something muddily , than not at all . Iob had more grace in his distempers , thā his friends in their seeming wise cariage . Actions soiled with some weaknesses , are more accepted than complementall performances . Fire , where it is in the least measure , is in some degree active ; so the least measure of grace is working , as springing from the Spirit of GOD , which from the working nature of it , is compared to fire . Nay , in sinnes , when there seemeth nothing active , but corruption , yet there is a contrarie principle , which breaks the force of sinne , so that it is not out of measure sinfull , as in those that are carnall . Fire maketh metalls pliable and malliable , so doth Grace , where it is begunne , it worketh the heart to bee plyable and ready for all good impressions . Vntractable spirits shew that they are not so much as smoaking flax . Fire turneth all , as much as it can , to fire ; so grace maketh a gracious use even of naturall and civill things , & doth spiritualize them , what another man doth onely civilly , a gracious man will doe holily . Sparkes by nature flye . upwards : so the spirit of Grace carrieth the soule Heaven-ward , and setteth before us holy and heavenly aimes , as it was kindled from heaven , so it caries us back to heaven . The part followeth the whole : Fire mounteth upward , so every spark to its owne element . Where the aime and bent of the soule is God-wards , there is grace though opposed . The least measure of it is holy desires springing from faith and love , for we cannot desire any thing which we doe not beleeve first to be , and the desire of it issues from love . Hence desires are counted a part of the thing desired in some measure , but then they must bee , First , constant , for constancy shews that they are supernaturally naturall , and not inforced : Secondly , they must bee caried to spirituall things , as to beleeve , to love GOD , &c. not out of a speciall exigent , because if now they had grace , they thinke they might escape some danger , but as a loving heart is caried to the thing loved for some-excellency in it selfe : And thirdly , with desire there is griefe when it is hindred , which stirres up to prayer : Oh that my wayes were so directed , that I might keepe thy Statutes , Psal. 119. 5. O miserable man that I am , who shall deliver ? &c. Fourthly , desires put us onward still , O that I might serve GOD with more liberty ; O that I were more free from these offensive , unsavoury , noysome lusts . Fire worketh it selfe ( if it hath any matter to feed on ) into a larger compass , and mounteth higher and higher , and the higher it riseth , the purer is the flame : So where true grace is , it groweth in measure and purity . Smoking flax will grow to a flame , and as it encreaseth , so it worketh out the contrary , and refineth it selfe more & more . Therefore it argueth a false hart to set our selves a measure in grace , and to rest in beginnings ; alledging , that CHRIST will not quench the smoaking flax . But this mercifull disposition in CHRIST is joyned with perfect holinesse , shewed in perfect hatred to sinne : for rather than sin should not have its deserved punishment , himselfe became a sacrifice for sinne , wherein his Fathers holinesse and his owne mo●… of all shined . And besides this , in the worke of sanctification , though hee favours his worke in us , yet favours he not sin in us ; for he will never take his hand from his worke , untill hee hath taken away sin even in its very being from our natures : the same Spirit that purified that blessed Masse whereof hee was made , clenseth us by degrees to bee sutable to so holy a Head , and frameth the judgement and affection of all to whom hee sheweth mercy , to concur with his owne , in labouring to further his ends , in abolishing of sinne out of our nature . From the meditations of these rules and signes , much comfort may bee brought into the soules of the weakest ; which that it may bee in the more abundance , let mee adde something for the helping them over some few ordinary objections , and secret thoughts against thēselves , which getting within the heart , oftentimes keepeth them under . Some thinke they have no faith at all , because they have no full assurance , when as the fairest fire that can be will have some smoake . The best actions will smell of the smoak . The morter wherin Garlicke hath beene stamped will alwayes smell of it : So all our actions will savour something of the old man. In weaknesse of body some thinke grace dyeth , because their performances are feeble , their spirits being the instruments of the soules actions , being wasted , not considering that GOD regards those hidden sighes of those that want abilities to expresse them outwardly ; he that pronounceth them blessed that consider the poore , will have a mercifull consideration of such himselfe . Some againe are haunted with hideous representations to their fantasies , and with vile and unworthy thoughts of GOD , of CHRIST , of the word , &c. which as busie flyes disquiet and molest their peace ; these are cast in like wilde-fire by Satan , as may be discerned by the 1 strangenesse , 2 strength and violence , 3 horriblenesse of them even unto nature corrupt . A pious soule is no more guilty of them , than Benjamin of Iosephs cup put into his sack . Amongst other helps prescribed by godly Writers ( as abomination of them , and diversion from them to other things , &c. ) let this be one , to complaine unto CHRIST against them , and to flye under the wings of his protection , and to desire him to take our part against his and our enemie . Shall every sinne and blasphemy of man be forgiven , and not these blasphemous thoughts , which have the Devill for their father ? When CHRIST himselfe was therefore molested in this kinde , that he might succour all poore soules in the like case ? Some thinke , when they beginne once to bee troubled with the smoake of corruption more than they were before , therefore they are worse than they were . It is true , that corruptions appeare now more than before , but they are lesse . For first , sinne the more it is seene , the more it is hated , and thereupon is the lesse . Moats are in a roome before the Sun shines , but they then onely appeare . Secondly , Contraries , the nearer they are one to another , the sharper is the conflict betwixt them : now of all enemies the spirit and the flesh are nearest one to another , being both in the soule of a regenerate man , and in all faculties of the soule , and in every action that springeth from those faculties , and therefore it is no marvell the soule ( the seat of this battell ) thus divided in it selfe , be as smoaking Flax. Thirdly , the more grace , the more spirituall life , and the more spirituall life , the more antipathy to the contrary , whence none are so sensible of corruption , as those that have the most living soules . And fourthly , when men give themselves to carnall liberties , their corruptions trouble thē not , as not being bounded and tyed up . But when once grace suppresseth their extravagant and licentious excesses , then the flesh boyleth , ( as disdaining to be confined ) yet they are better now than they were before . That matter which yeelds smoake , was in the Torch before it was lighted , but it is not offensive till the Torch beginnes to burne . Let such know , that if the smoake bee once offensive to them , it is a signe that there is light . It is better to injoy the benefit of light , though with smoake , than to be altogether in the darke . Neither is smoake so offensive , as light is comfortable to us , it yeelding an evidence of truth of grace in the heart , therefore though it be combersome in the conflict , yet it is comfortable in the evidence . It is better , corruption should offend us now , than by giving way to it to redeeme a little peace with losse of comfort afterwards . Let such therefore as are at variance and oddes with their corruptions , looke upon this Text , as their portion of comfort . Here is an use of incouragement to duty , That CHRIST will not quench the smoaking flax , but blow it up . Some are loath to performe good duties , because they feele their hearts rebelling , and duties come off untowardly . Wee should not avoid good actions for the infirmities cleaving unto them : CHRIST looketh more at the good in them that hee meaneth to cherish , than the ill in them that he meaneth to abolish . A sicke man though in eating he something increaseth the disease , yet he will eate , that nature may get strength against the disease : So though sin cleaveth to what we doe , yet let us doe it , since wee have to deal with so good a Lord , and the more strife we meet withall , the more acceptance : Christ loveth to tast of the good fruits that come from us , although they will alwaies rellish of the old stock . A Christian complaineth hee cannot pray ; O●… am troubled with so many distracting thoughts , and never more than now . But hath he put into thine heart a desire to pray ? he will heare the desires of his ; owne Spirit in thee . Rom. 8. 26. Wee know not what to pray as we ought , ( nor doe any thing else as wee ought ) but the Spirit helpeth our infirmities , with unexpressible sighes and grones , which are not hid from GOD. My groanings are not hid from thee ; GOD can picke sense out of a confused prayer . These desires cry louder in his eares , than thy sinnes . Sometimes a Christian hath such confused thoughts , hee can say nothing , but as a childe cryeth , O Father , not able to shew what it needs , as Moses at the Red sea . These stirrings of spirit touch the bowels of GOD , and melt him into compassion towards us , when they come from the spirit of adoption , and from a striving to be better . Oh but is it possible ( thinketh the misgiving heart ) that so holy a GOD shold accept such a praier ? Yes , hee will accept that which is his owne , and pardon that which is ours . Ionas prayed in the Whales belly , being burdened with the guilt of sin , yet GOD heareth him : Let not therefore infirmities discourage us . Saint Iames taketh away this objection , Cap. 5. 17. Some might object , If I were as holy as Elias , then my prayers might be regarded : But ( saith he ) Elias was a man of like passions to us , he had his passions as well as we ; For doe we think that GOD heard him because he was without fault ? No surely . But looke we to the promises . Psal. 50. 15. Call upon me in the day of trouble , and I will heare thee . Matt. 7. 7. Aske and ye shall receive , and such like : GOD accepteth our prayers though weake , first , because wee are his owne children , they come from his owne Spirit . Secondly , because they are according to his owne will. Thirdly , because they are offered in Christs mediation , and hee takes them , and mingleth them with his own odours . There is never a holy sigh , never a teare we shed , lost . And as every Grace increaseth by exercise of it selfe , so doth the grace of prayer ; by prayer wee learne to pray . So likewise wee should take heed of a spirit of discouragement in all other holy duties , since we have so gracious a Saviour . Pray as wee are able , heare as we are able , strive as we are able , do●… as we are able , according to the measure of Grac●… received ; GOD i●… CHRIST will cast a gracious eye upon that which is his owne . Would S. Paul doe nothing , because he could not doe the good hee would ? Yes , hee pressed to the marke . Let us not bee cruell to our selves , when CHRIST , is thus gracious . There is a certain meeknesse of spirit , whereby we yeeld thankes , to God for any ability at all , and rest quiet with the measure of Grace received , seeing it is GODS good pleasure it should bee so , who giveth the will and the deed ; yet so , as we rest not from further endeavours . But , when upon faithfull endeavor we come short of that we would be , and short of that others are , then know for our comfort , CHRIST will no●… quench the smoaking flax , and that sincerity & truth ( as before was said ) with endeavour of growth , is our perfection . It is comfortable what GOD saith , 1 King : 14. 13. He only shall goe to his grave in peace , because there is some goodnesse ; though but some goodnesse : Lord I beleeve with a weake faith , yet with ●…aith ; love thee with a faint love , yet with love ; endeavor in a feeble manner , yet indeavour ; a little fire is fire , though it smoaketh . Since thou hast taken mee into thy Covenant to be thine of an enemie , wilt thou cast me off for these infirmities , which as they displease thee , so are they the griefe of my owne heart ? Frō what hath bin spokē , ( with some ▪ little additiō ) it wil not be difficult to resolve that case which some require helpe in , namely , whether we ought to performe duties , our hearts being altogether indisposed . For satisfaction , we must know , I , our hearts of themselves doe linger after liberty , & are hardly brought under the yoake of duty : & the more spirituall the duty is , the more is their unto wardnes . Corruptiō getteth ground for the most part , in every neglect , it is as in rowing against the tyde , one stroke neglected will not be gained in three , and therefore it is good to keepe our hearts close to duty , and not to he a rken unto the excuses they are ready to frame . In the setting upō dutie , God strengthneth his owne partie that hee hath in us : wee finde a warmenesse of heart , and increase of strength , the Spirit going along with us , and raising us up by degrees , untill it leaveth us as it were in heaven . God often delighteth to take the aduantage of our indisposition , that hee may manifest his worke the more clearely : and all the glory of the worke may be his , whose all the strength is . Obedience is most direct , when there is nothing else to sweeten the action , although the sacrifice bee imperfect , yet the obedience , with which it is offred , hath acceptance . 4. That which is wonne as a spoile from our corruptions , will have such a degree of comfort afterwards , as for the present it hath of comber . Feeling and freenesse of spirit is oft reserued untill duty be discharged : reward followeth worke . In and after dutie , wee finde that experience of Gods presence , which without obedience wee may long wait for , and yet go without . This hindreth not the Spirits freedome in blowing upon our soules when it listeth . For wee speake onely of such a state of soule , as is becalmed , and must row ( as it were ) against the streame . As in sailing , the hand must bee to the sterne , and the eye to the starre : so here , put forth that little strength we have to dutie , & looke up for assistance . Yet in these duties that require as well the body as the soule , there may bee a cessation till strēgth be repaired : whetting doth not lett but fit . 〈◊〉 . In sudden passions there should be a time to compose and calme the soule , and to put the strings in tune . The Prophet would haue a Minstrell to bring his soule into frame . So likewise we are subject to discouragements in sufferings , by reason of impatiency in us : Alas , I shal never get through such a crosse . But if God bring us into the crosse , hee will be with us in the crosse , and at length bring us out more refined . Wee shall lose nothing , but drosse , as in Zach. 13. 9. Of our own strength wee cannot beare the least trouble , and by the Spirits assistance wee can beare the greatest , the Spirit wil joyne his shoulders to help us to beare our infirmities . The Lord will put his hand to heave us up . You have heard of the patience of Iob ; ( saith ●…ames ) wee have heard likewise of his impatiency too . But it pleased God mercifully to over-looke that . It yeelds us comfort also in desolate conditions , as contagious sicknesses , and the like , wherein wee are more immediately under Gods hand . Then Christ hath a throne of Mercy at our beds side , and numbers our teares and our groanes . And to come to the matter we are now about . The Sacrament it was ordained not for Angels , but for Men , and not for perfect men , but for weake men , and not for Christ , who is truth it self , to binde him , but because we are ready by reason of our guilty & unbeleeving hearts to call truth it selfe into questions . Therefore it was not enough for his goodnesse to leave us many pretious promises , but he giveth us seales to strengthen us : and what though we are not so prepared as we should , yet let us pray as Hezekias did , The Lord pardon every one that prepareth his heart to seeke the Lord God of his fathers , if hee be not cleansed according to the purification of the Sanctuary . Then wee come comfortably , to this holy Sacrament , & with much fruit . This should cary us through all duties , with much chearefulnesse , That if we hate our corruptions and strive against them , they shall not be counted ours . It is not I ( saith Saint Paul ) but sinne that dwelleth in me , for what displeaseth us , shall never hurt us , and we shall bee esteemed of GOD to be that we love , and desire , and labour to be . What wee desire to be , we shall be , and what wee desire truely to conquer , wee shall conquer ; for God will fulfill the desire of them that feare him . The desire is an earnest of the thing . How little incouragement will cary us to the affaires of this life ? and yet all the helps GOD offers will hardly prevaile with our backward natures . Whence are then discouragements ? not from the Father , for hee hath bound himselfe in Covenant to pitty us as a father pittieth his children , and to accept as a father , our weake indeavors , and what is wanting in the strength of duty , he giveth us leave to take up in his gratious indulgēce , wherby wee shall honour that grace wherein hee delighteth as much as in more perfect performances . 2. Not from Christ , for he by office will not quēch the smoaking flaxe . 3. Not from the Spirit , he helpes our infirmities , and by office is a Comforter . Discouragements then must come from our selues and Satan , who labours to fasten on us a loathing of duty , and among other causes of discouragement , some are much vexed with scruples , ( even against the best duties ) partly by distemper of body , helped by Satans malice , casting dust in their eyes , in their way to heaven : and partly from some remainder of ignorance , which like darkness breedeth feares : and as ignorance of other things , so especially of this mercifull disposition in Christ. The perswasion of which would easily banish false fears ; they cōceive of him as one sitting at a catch for all advantages against thē , wherein they may see how they wrong not onely thēselves but his goodness This scrupulosity for the most part is a signe of a godly soule , as some weedes are of a good soile : therefore are they the more to be pitied , for it is a heavy affliction , and the ground of it in most is not so much from trouble of cōscience as frō sicknes of fātasy : the end of Christs comming was to free us from all such groundlesse seares . 2. There is still in some such ignorance of that comfortable condition wee are in under the Covenant of Grace , as by it they are much discouraged . Therefore we must know , that weaknesses do not breake covenant with GOD : they doe not betweene husband and wife ; and shall wee make our selves more pitifull then Christ ? who maketh himselfe a patterne of love to all other husbands . 2. Weaknesses do not debarre us from mercie , nay they incline GOD the more . Psal. 78. 39. Mercy is a part of the Churches joynture , CHRIST marrics her in mercie . The husbands be bound to beare with the wife , as being the weaker vessell , and shall wee thinke hee will exempt himselfe from his owne rule , and not beare with his weake Spouse . 3. If CHRIST should not bee mercifull to our infirmities , hee should not haue a people to serve him . Put case therefore wee bee very weake , yet so long as wee are not found amongst malicious opposers , and underminers of GODS truth , let us not give way to despairing thoughts , wee have a mercifull Saviour . But lest we flatter our selves without groūd , we must know that weaknesses are accounted either 1. imperfections cleaving to our best actions , or 2. such actions , as proceed from want of age in CHRIST , whilest we are Babes ; or 3. from wāt of strength , where there hath beene little meanes , or 4. they are sudden indeliberate breakings out , contrary to our generall bent and purpose , whilest our judgement is overcast with the cloud of a sudden temptation . After which , 1 we are sensible of our infirmity , 2 we grieve or it , 3 , and from griefe complaine , and with complaining strive , and labour to reforme , and in labouring get some ground of our corruption . There be some ( almost ) invincible infirmities , as forgetfulnesse , heavinesse of spirit , sudden passiōs , feares , &c. which though naturall , yet are for the most part tainted with sinne , of these we are weary , and would faine shake them off , as a Sickman his Ague ; otherwise it is not to bee esteemed weaknesse , so much as wilfulnesse , and the more will , the more sinne : and little sins when God shall awake the conscience , and set them in order before us , will prove great burthens , and not onely bruise a Reed , but shake a Cedar . Yet GODS children never sinne with full will , because there is a contrary Law of the minde , whereby the Dominion of sinne is broken , which alwaies hath some secret working against the Law of sinne . Yet there may bee so much will in a sinfull action , as may wonderfully waste our comfort afterward , and keepe us long upon the racke of a disquieted Conscience , GOD in his fatherly dispensation suspending the sense of his love . So much as we give way to our wils in sinning , in such a measure of distance we set our selves from comfort . Sin against conscience is as a theefe in the Candle , which wasteth our joy , and thereby weakneth our strength . We must know therefore , that wilfull breaches in Sanctificatiō , wil much hinder the sense of our Iustification . What course shall such take to recover their peace ? Such must give a sharp sentence against them selves , and yet cast themselves upon GODS mercy in CHRIST , as at their first conversion . And now they had need to claspe about CHRIST the faster , as they see more need in themselves , and let them remember the mildnesse of CHRIST here , that will not quench the smoaking flaxe . Oft-times wee see that after a deepe humiliation , Christ speakes more peace , then before , to witnesse the truth of this reconciliation , because he knowes Satans enterprizes in casting downe such lower ; and because such are most abased in themselves , and are ashamed to looke Christ in the face , by reason of their unkindnesse . We see GOD did not onely pardon David , but after much bruising , gave him wise Salomon to succeed him in the Kingdome . We see in the Canticles , that the Church after she had beene humbled , ( for her slighting of Christ ) Christ sweetly entertaines her againe , and falleth into commendation of her Beauty , Cant. 6. We must know for our comfort , that CHRIST was not annointed to this great worke of the Mediatour for lesser sinnes onely , but for the greatest , if there be but a sparke of true faith to lay hold on him . Therefore if there bee any bruised Reed , let him not except himselfe , when Christ doth not except him ; Come unto me all ye , that are weary , and heavy laden , &c. Why should we not make use of so gracious a disposition ; we are onely therefore poore , because wee know not our riches in CHRIST . In time of temptation rather beleeve CHRIST , then the Devill , beleeve truth from Truth it selfe , hearken not to a lyar , an enemy , and a murtherer . Since CHRIST is thus comfortably set out unto us , let us not beleeve Sarans representations of him . When we are troubled in conscience for our sinnes , his manner is then to present him to the afflicted soule as a most severe Iudge armed with Iustice against us . But then let us present him to our soules , as thus offered to our view by GOD himselfe , as holding out a Scepter of mercy , and spreading his armes to receive us . When we thinke of Ioseph , Daniel , Iohn the Evangelist , &c. we frame conceipts of thē with delight as of milde & sweet persons , much more when we thinke of CHRIST , wee should conceive of him as a mirrour of all meekness . If the sweetnesse of all flowers were in one , how sweet must that flower needs be ? In CHRIST all perfections of mercy and love meete , how great then must that mercy be that lodgeth in so gracious a heart ? Whatsoever tendernesse is scattered in , husband , father , brother , head , all is but a beame from him , it is in him in the most eminent manner . We are weake , but we are his ; we are deformed , but yet carry his Image vpon us . A father lookes not so much at the blemishes of his child , as at his owne nature in him ; so Christ findes matter of love from that which is his owne in us . Hee sees his owne nature in us , wee are diseased , but yet his members ; who ever neglected his owne members because they were sicke or weake : none ever hated his owne flesh . Can the head forget the members ? Can CHRIST forget himselfe ? we are his fulnesse as he is ours . He was Love it selfe clothed with mans nature , which hee united so neere to himselfe , that hee might communicate his goodnes the more freely unto us . And tooke not our nature when it was at the best , but when it was abased , with all naturall and common infirmities it was subiect unto . Let us therefore abhorre all suspicious thoughts , as either cast in , or cherished by that damned spirit , who as he laboured to divide betweene the Father and the Sonne by jealousies , If thou beest the Sonne of God , &c. So his daily s●…udy is to divide betwixt the Sonne and us , by breeding misperswasions in us of CHRIST , as if there were not such tender love in him to such as we are . It was his art from the beginning , to discredit God with man , by calling Gods love into question , with our first Father Adam : his successe then makes him ready at that weapon still . But for all this , I feele not CHRIST so to me ( saith the smoaking flaxe ) but rather the cleane contrary , he seemeth to be an enemy unto me , I see and feele evidences ▪ of his just displeasure ? CHRIST may act the part of an enemy a little while as Ioseph did , but it is to make way for acting his own part of mercy in a more seasonable time ; hee cannot hold in his bowells long , he seemeth to wrastle with us , as with Iacob , but hee supplyes us with hidden strength , at length to get the better . Faith pulls off the vizard from his face , and sees a loving heart under contrary appearances . At first he answers the woman of Canaan crying after him , not a word ; 2. then gives her a deniall ; 3. gives an answer tending to her reproach , calling her dogge , as being without the Covenant ; yet she would not be so beaten off ; for shee considered the end of his comming . As his Father was never neerer him in strength to support him , then when he was furthest off in sense of favour to comfort him ; So CHRIST is never neerer us in power to uphold us , then when he seemeth most to hide his presence from us . The influence of the Sun of righteousnesse pierceth deeper then his light . In such cases , whatsoever CHRISTS present cariage is towards us , let us oppose his nature and office against it , hee cannot deny himselfe , he cannot but discharge the office his Father hath laid upon him . Wee see here the Father hath undertaken that hee shall not quench the smoaking flaxe ; and CHRIST againe undertaken for us to the Father , appearing before him for us ; untill he presents us blamelesse before him . The Father hath given us to Christ , and Christ giveth us back againe to the Father . This were good comfort , if I were but as smoaking flaxe . It is well that thy objection pincheth upon thy selfe , and not upon Christ , it is well thou givest him the honour of his mercy towards others , though not to thy selfe : but yet doe not wrong the worke of his Spirit in thy heart . Sathan as he slaundereth CHRIST to us , so hee slandereth us to our selves . If thou beest not so much as smoaking flax , thē why doest thou not renounce thy interest in Christ , and disclame the Covenant , of grace ? this thou darest not do ; why dost thou not give up thy selfe wholly to other contents ? this thy spirit will not suffer thee . Whece comes these restlesse groanings and complaints ? Lay this thy present estate , together with this office of CHRIST to such , and doe not despise the consolation of the Almighty , nor refuse thy owne mercy . Cast thy selfe into the Armes of CHRIST , and if thou perishest , perish there ; if thou dost not , thou art sure to perish . If mercy be to be 〈◊〉 any where ▪ it is there , herein appeares Christs care to thee , that hee hath given thee a heart , in some degree sensible : he might have given thee up to hardnes , security , and prophanenesse of heart , of all spirituall judgements the greatest . Hee that dyed for his enemies , will hee refuse those the desire of whose soule is towards him ? hee that by his messengers desires us to bee reconciled , will hee put us off when wee earnestly seeke it at his hand ? No , doutblesse , when hee prevents us by kindling holy desires in us , hee is ready to meete us in his owne wayes . When the Prodigall set himselfe to returne to his father , his father stayes not for him , but meets him in the way . When hee prepares the heart to seeke , he will cause his eare to heare . He cannot finde in his heart to hide himselfe long from us . If God should bring us into such a darke condition , as that wee should see no light from himselfe , or the creature , then let us remember what he saith by the Prophet Esay , Hee that is in darknesse , and seeth no light , no light of comfort , no light of Gods countenance , yet let him trust in the name of the Lord. Wee can never bee in such a condition , wherin there will be just cause of utter despaire ; therfore let us doe as Marriners doe , cast Anker in the darke . CHRIST knows how to pitty us in this case ; Looke what comfort he felt from his Father in his breakings , the like wee shall feele from himselfe in our bruising . The sighes of a bruised heart , carry in them some report , as of our affection to CHRIST , so of his care to us . The eyes of our soules cannot be towards him , but that he hath cast a gracious looke upon us first ; The least love wee have to him , is but a re●…ion of his love first shining upon us . As Christ did in his example whatsoever hee gives us in charge to doe , so he suffered in his owne person whatsoever hee calleth us to suffer , that he might the better learne to relieve and pitty us in our sufferings . In his desertion in the Garden , and upon the Crosse , he was content to want that unspeakable solace in the presence of his father , both to beare the wrath of the Lord for a time for us , and likewise to know the better how to comfort us in our greatest extremities ; GOD seeth it fit we should taste of that cup of which his Sonne dranke so deepe , that we should feele a little what sinne is , and what his Sonnes love was ; but our comfort is , that Christ dranke the dreggs of the cup for us , and will succour us , that our spirits utterly faile not under that little taste of his displeasure which wee may feele . He became not onely a man , but a curse , a man of sorrowes for us . Hee was broken , that wee should not be broken ; he was troubled , that wee should not be desperately troubled : he became a curse , that wee should not be accursed . Whatsoever may bee wished for in an all-sufficient Comforter is all to be found in Christ. 1 , Authoritie , from the Father all power was given him : 2 , Strength in himselfe , as having his name The mighty GOD : 3 , Wisedome , and that from his owne experience how and when to helpe : 4 , Willingnesse , as being flesh of our flesh , & bone of our bone . Wee are now to take notice of diuers sorts of men that offend deeply against this mercifull disposition of Christ : As , 1. Such as goe on in ill courses of life upon this conceit , as if it were in vaine to goe to CHRIST their lives have beene so ill ; when as so soone , as wee looke to heaven , all incouragements are ready to meet us , and draw us forward . Amongst others this is one allurement , that CHRIST is ready to welcome us , and leade us further . None are damned in the Church , but those that will. Such as either enforce upon themselves hard conceits of CHRIST , that they may have some shew of reason to fetch contentment from other things : as that unprofitable servant , that would needs take up a conceit , that his Master was a hard man ; hereby to flatter himselfe in his unfruitfull courses , in not improving that talent which he had . 2. Such as take up a hope of their owne , that Christ will suffer them to walke in the wayes to hell , & yet bring them to heaven : whereas all cōsort should draw us nearer to Christ , else it is a lying comfort , eyther in it selfe , or in our application of it . And 3. those that will east water themselves upon those sparkes , which Christ labours to kindle in them ; because they will not be troubled with the light of them . Such must know , that the Lambe can be angry , and they that will not come under his Scepter of Mercy , shall be crushed in pieces by his Scepter of Power . Though he will gratiously tender , and maintaine the least sparke of true grace , yet where hee findeth not a sparke of Grace , but opposition to his Spirit striving with them , his wrath once kindled shall burne to hell . There is no juster provocation , then when kindnesse is churlishly refused . When God would have cured Babylon , and she would not be cured , then , she was given up to destruction . When Ierusalem would not bee gathered under the wing of Christ , then their habitation is left desolate . When Wisedome stretcheth out her hand and men refuse , then Wisedome will laugh at mens destruction . Salvation it selfe will not save those that spill the potion , and cast away the plaister . A pitifull case , when this mercifull Saviour shall delight in Destruction : when hee that made men , shall have no mercy on them . Oh say the Rebels of the time , God hath not made usto damne us . Yes , if you will not meet Christ in the wayes of his mercy , it is fit you should eate the fruit of your owne wayes , and be filled with your owne devices . This wil be the hel of hel whén men shal thinke that they have loved their sins , more then their soules : when they shall thinke , what love and mercy hath beene almost inforced upon them , and yet they would perish . The more accessory wee are in pulling a judgment upon our selves , the more the conscience wil be confounded in it selfe , when they shall acknowledge Christ to be without all blame , themselves without excuse . If men appeale to their owne consciences , they will tell them , the Holy Spirit hath often knockt at their hearts , as willing to have kindled some holy desires in them . How else can they be said to resist the Holy Ghost , but that the Spirit was readier to draw them to a further degree of goodnes , then stood with their owne wills ? whereupon those in the Church that are damned , are selfe-condemned before . So that here we need not to rise to higher causes , when men carry sufficient cause of their owne damnation in their owne bosomes . 4 And the best of us all may offend against this mercifull disposition , if wee bee not watchfull against that liberty our carnall dispositions will bee ready to take frō it . Thus we reason . If Christ will not quench the smoaking Flax , what need we feare that any neglect of our part can bring us under a comfortlesse condition ? If Christ will not doe it , what can ? Ans. You know the Apostles prohibition notwithstanding 1 Thess. 5. quench not the Spirit . These cautions of not quenching are sanctified by the Spirit as meanes of not quenching . CHRIST performeth his office in not quenching , by stirring up sutable endeavours in us , and none more sollicitous in the use of the meanes , than those that are most certaine of the good successe : the ground is this , the meanes that GOD hath set apart for the effecting of any thing , fall under the same purpose that he hath to bring that thing to passe ; and this is a principle taken for granted even in civill matters : as who if he knew before it would bee a fruitfull yeare , would therefore hang up his plough and neglect tillage . Hence the Apostle stirres up from the certain expectation of a blessing , and this incouragement here from the good issue of finall victory is intended to stirre us up , and not to take us off , if we bee negligent in the exercise of grace received , and use of meanes prescribed , suffering our spirits to bee oppressed with multitudes and variety of cares of this life , and take not heed of the damps of the times , for such miscariage GOD in his wise care suffereth us oft to fall into a worse condition for feeling , than those that were never so much inlightned . Yet in mercy hee will not suffer us to be so farre enemies to our selves , as wholly to neglect these sparkes once kindled , were it possible that wee should be given up to give over all endeavour wholy , then wee could looke for no other issue but quenching . But CHRIST will tend this sparke , and cherish this small seed so as hee will preserve in the soule alwayes some degree of care . If we would make a comfortable use of this , we must consider all those meanes whereby CHRIST doth preserve grace begun , as first , holy communion whereby one Christian heateth another : Two are better than one , &c. Did not our hearts burne , said the Disciples ? Secondly , Much more communion with GOD in holy duties , as Meditation and Prayer , which doth not onely kindle , but addeth a lustre to the soule . Thirdly , wee feele by experience the breath of the spirit to goe along with the ministeriall breath , whereupon the Apostle knits these two together , Quench not the Spirit , Despise not Prophesies . Nathan by a few words blew up the decaying sparkes in David . Rather than God will suffer his fire in us to dye , hee will send some Nathan or other , and some thing alwayes is left in us to joyne with the word , as connaturall to it as a coale that hath fire in it will quickly catch more to it : smoaking flaxe will easily take fire . Fourthly , grace is strengthned by the exercise of it , Vp and be doing , and the Lord bee with thee , saith David to his son Salomon . Stirre up the grace that is in thee , for so holy motions turne to resolutions , resolutions to practice , and practice to a prepared readinesse to every good worke . Yet let us know that grace is increased in the exercise of it , not by vertue of the exercise it selfe , but as CHRIST by his Spirit floweth into the soule , and bringeth us nearer unto himselfe the fountaine , and in●…illeth such comfort in the act whereby the heart is further inlarged . The heart of a Christian is Christs Garden , and his Graces are as so many sweet spices and flowers , which his Spirit blowing upon maketh them to send forth a sweet savour : therefore keepe the soule open for entertainment of the Holy Ghost , for he will bring in continually fresh forces to subdue corruption , and this most of all on the Lords day . Iohn was in the Spirit on the Lords day , even in Pathmos , the place of his banishment , then the gales of the Spirit blow more strongly and sweetly . As we looke therefore for the comfort of this doctrine , let us not favour our naturall sloth , but exercise our selves to god linesse , and labour to keep this fire alwayes burning upon the Altar of our hearts , and dresse our Lamps daily , and put in fresh oyle ; and winde up our soules higher and higher still : resting in a good condition , is contrary to grace , which cannot but promote it selfe to a further measure : Let none turne this grace into wantonnesse . Infirmities are a ground of humility , not a plea for negligence , not an incouragement to presumption . We should bee so farre from being ill , because CHRIST is good , as that those coales of love should melt us , therefore those may well suspect themselves in whom the consideratiō of this mildnesse of CHRIST doth not work that way . Surely where grace is , corruption is as Smoake to their eies , and vineger to their teeth . And therefore they will labour in regard of their owne comfort , as likewise for the credit of Religion , and the glory of GOD , that their light may break forth . If a sparke of faith or love bee so precious , what an honour will it be to be rich in faith ! Who would not rather wa●…e in the light , and in the comforts of the Holy Ghost , than to live in a darke perplexed estate ? and not rather bee caried with full saile to heaven , than bee tossed alwayes with feares and doubts ? The present trouble in conflict against a sinne is not so much as that disquiet which any corruption favoured , will bring upon us afterwards : True peace is in conquering , not in yeelding . The comfort in this Text intended is for those that would faine doe better , but sinde their corruptiōs clog them , that are in such a mist , that oft times they cannot tell what to thinke of themselves ; that faine would beleeve , and yet oft feare they doe not beleeve , and thinke that it cannot bee that GOD should be so good to such sinfull wretches as they are , and yet they allow not themselves in these feares and doubts . And among others . How doe they wrong themselves and him , that will have other Mediators to GOD for them than he : are any more pitifull than he , who became man to that end , that hee might be pitifull to his owne flesh ? let all at all times repaire to this meek Saviour , and put up al our suits in his prevailing name . What need wee knock at any other doore ? can any bee more tender over us than CHRIST ? What incouragement have we to commend the state of the Church in generall , or of any broken hearted Christian , unto him by our prayers ? Of whom we may speake unto CHRIST as they of Lazarus , Lord , the Church which thou lovest , and gavest thy selfe for , is in distresse : Lord , this poore Christian for whom thou wert bruised , is bruised and brought very low . It cannot but touch his bowells when the misery of his owne deare bowells is spred before him . Againe , considering this gracious nature in CHRIST , let us thinke with our selves thus , when he is so kinde unto us , shall we be cruell against him , in his name , in his truth , in his children ? how shall those that delight to be so terrible to the meeke of the earth , hope to looke so gracious a Saviour in the face : they that are so boysterous towards his Spouse , shall know one day they had to deale with himselfe in his Church . So it cannot but cut the heart of those that have felt this love of CHRIST , to heare him wounded who is the life of their lives , and the foule of their soules : this maketh those that have selt mercy weepe over CHRIST whom they have pierced with their finnes ; there cannot but be a mutuall and quicke sympathie betweene the Head and the Members . When wee are tempted to any sinne , if we will not pitie our selves , yet we should spare CHRIST in not putting him to new torments . The Apostle could not finde out a more heart-breaking argument to ensorce a sacrificing our selves to GOD , than to conjure us by the mercies of GOD in CHRIST . This mercy of CHRIST likewise should moove us to commiserate the estate of the poore Church torne by enemies without , and renting it selfe by divisions at home . It cānot but work upon any soule that ever felt cōfort frō Christ , to consider what an affectionate intreaty the Apostle useth to mutuall agreement in judgement & affection , If any consolation in Christ , if any comfort of love , if any fellowship of the Spirit , any bowells and mercies , fulfill my joy , be like minded . As if he should say , unlesse you will disclaime all consolation in Christ , &c. labour to maintaine the unity of the Spirit in the bond of peace : What a joyfull spectacle is this to Satan and his faction , to see those that are separated from the world , fall in pieces among themselves . Our discord is our enemies melody . The more to blame those that for private aims affect differences from others , and will not suffer the wounds of the Church to close and meet together . Which must not be understood as if men should dissemble their judgement in any truth , where there is just cause of expressing themselves , for the least truth is Christs and not ours , and therefore we are not to take liberty to affirme or deny at our pleasures : there is a due in a peny , as well as in a pound , therefore wee must bee faithfull in the least truth , when season calleth for it , then our words are like Apples of gold with pictures of silver . One word spoken in season will doe more good , than a thousand out of season . In some cases peace by keeping our faith to our selves , is of more consequence , than the open discovery of some things we take to be true , considering the weaknesse of mans nature is such that there can hardly be a discovery of any difference in opinion , without some estrangement of affection . So farre as men are not of one minde , they will hardly be of one heart , except where grace and the peace of God beare great rule in the heart , therefore open shew of difference is never good but when it is necessary ; howsoever some from a desire to bee some body , turne into by-waies , and yeeld to a spirit of cōtradiction in themselves ; yet if Saint Paul may bee Iudge , Are they not carnall ? if it bee wisedome , it is wisedome from beneath ; for the wisedome from above , as it is pure , so it is peaceable . Our blessed Saviour when hee was to leave the world , what doth hee presse upon his Disciples more than peace and love . And in his last prayer with what earnestnesse did he beg of his Father that They might be one as he and the Father were one . But what hee prayed for on earth , we shall onely enjoy perfectly in heaven . Let this make the meditation of that time the more sweet unto us . And further to lay open offenders in this kinde , what spirit shall we think them to be of , that take advantages of the bruisednesse and infirmities of mens spirits , to relieve them with false peace for their owne worldly ends . A wounded spirit will part with any thing . Most of the gainfull points of Popery , as confession , sasatisfaction , merit , Purgatory , &c. spring from hence , but they are Physitians of no value , or rather tormentors than Physitians at all . It is a greater blessing to bee delivered from the sting of these Scorpions , then wee are thankfull for . Spirituall tyranny is the greatest tyranny , and then especially when it is where most mercy should be shewed , yet even there some like cruell surgeons , delight in making long cures , to serve themselves upon the misery of others . It bringeth men under a terrible curse : When they will not remember to shew mercy , but persecute the poore and needy man , that they might even slay the broken in heart . Likewise to such as raise temporall advantage to thēselves out of the spirituall misery of others , join such as raise estates by betraying the Church , and are unfaithfull in the trust committed unto them : when the children shall cry for the bread of life , and there is none to give them , bringing thus upon the people of GOD that heavie judgement of a spirituall famine , starving CHRIST in his members . Shall we so requite so good a Savior , who counteth the love and mercie shewed in feeding his Lambs , as shewed to himselfe . Last of all , they carie themselves very unkindly towards CHRIST , who ●…umble at this his low stooping unto us in his government and ordinances , that are ashamed of the simplicity of the Gospell , that count Preaching foolishness . They out of the pride of their heart thinke they may do well enough without the helpe of the Word and Sacraments ; and think CHRIST tooke not state enough upon him , and therefore they will mend the matter with their own devises , whereby they may give the better content to flesh and blood , as in Popery . What greater unthankfulnesse can there bee , then to dispise any helpe that CHRIST in mercy hath provided for us . In the dayes of his flesh , the proud Pharisees tooke offence at his familiar conversing with sinfull men , who onely did so , as a Physitian to heale their soules . What defences was Saint Paul driven to make for himselfe , for his plainnesse in unfolding the Gospell ? The more CHRIST in himselfe , and in his servants shall descēd to exalt us , the more we should with all humility and readinesse entertaine that love , and magnifie the goodnesse of GOD that hath put the great worke of our salvation , and laid the government upon so gentle a Saviour , that will carry himselfe so mildely in all things wherein hee is to deale betwixt GOD and us , and us and GOD ; The lower CHRIST comes downe to us , the higher let us lift him up in our harts : so will all those doe that have ever found the experience of CHRISTS work in their heart . We come to the third part , the constant progress of CHRISTS gracious power , untill hee hath set up such an absolute government in us , which shal prevaile over all corruption . It is said here , he will cherish his Beginnings of Grace in us , untill he bring forth judgement unto victorie . By judgement here is meant the Kingdome of Grace in us ; that Government , whereby CHRIST sets up a Throne in our hearts . Governors among the Iewes were first called Iudges , then Kings , whence this inward rule is called Iudgement : as likewise , because it agrees unto the judgement of the word , which the Psalmi●…ft calleth judgement , because it agreeth to Gods judgement : Men may read their doome in GODS : word , what it judgeth of them , GOD judgeth of them . By this judgement set up in us , good is discerned , allowed , and performed ; sinne is judged , condemned and e●…ecuted . O●… spirit being under the Spirit of CHRIST , is governed by him , and so far as it is governed by Christ it governes us graciously . CHRIST and wee are of one judgement , and of one will , he hath his will in us , and his judgmēts are so invested into us , as that they are turned into our judgement , we carrying his Law in our hearts , written by his Spirit : and the law in the inner man , and the law written answer as counter pa●…es each other . The meaning then is , that the gracious frame of holines set up in our hearts by the Spirit of CHRIST shall goe forward untill all contrary power ●…ee brought under . The spirit of judgement will be a spirit of burning , to consume whatsoever opposed corruption like rust eats into the soule . If GODS builders fall into errors and build stubble upon a good foundation , GODS Spirit as a spirituall fire will reveale this in time , and wast it : they shall by a spirit of judgement condemne their owne errours and courses . The whole worke of grace in us is set out under the name of judgement , and somtimes wisedome , because judgement is the chiefe and leading part in grace ; whereupon that gracious worke of repentance is called a change of the minde , and an after ▪ wisedome . As on the other side in the learned languages , the words that expresse wisdome , implie likewise the generall relish and savour of the whole soule : and rather more the judgement of taste , then of ●…ight , or any other sense , because Taste is the most necessary sense , and requireth the neerest application of the obiect of all other ▪ senses . So in spirituall life , it is most necessary that the spirit should alter the taste of the soule , so as that it might savour the things of the spirit so deepely , that all other things shold be out of rellish . And as it is true of every particular Christian , that CHRISTS judgement in him shall be victorious , so likewise of the whole body of Christians , the Church . The government of CHRIST and his truth whereby hee ruleth as by a Scepter , shall at length bee victorious in spight of Satan , Antichrist , and all Enemies . CHRIST ryding on his white horse , hath a Bow and goeth forth conquering in the ministery , that hee may overcome either to conversion or to confusion . But yet I take Iudgement , for CHRISTS Kingdome and governement within us , principallie . 1 , Because GOD especially requireth the subjection of the soule and conscience as his proper Throne . 2 , Because if judgment should prevaile in all others about us , and not in our owne hearts it would not yeeld comfort to us ; hereupon , it is the first thing that wee desire when we pray , Thy Kingdome come , that CHRIST would come and rule in our hearts : The Kingdome of CHRIST in his ordinances serve but to bring CHRIST home into his owne place , our hearts . The words being thus explained , that judgement here includeth the governmēt of both mind , will , and affections , there are divers conclusions that naturally doe spring from them . First , that CHRISTS government in his Church and in his children , is a wise and well ordered government , because it is called Iudgement , and Iudgment is the life and soule of wisedome . Of this Conclusion there are two branches ; 1 , that the spirituall government of CHRIST in us is joyned with judgement and wisedome . 2 , Wheresoever true ●…spirituall wisedome and judgment is , there likewise the Spirit of CHRIST bringeth in his gracious government . For the first , a well guided life by the rules of CHRIST , standeth with the strongest and highest reason of all ; and therfore holy men are called the children of wisedome , and are able to justifie both by reason and experience all the wayes of wisedome . Opposite courses are solly and madnesse . Hereupon Saint Paul saith , that a spiritual man judgeth all things that appertaine to him , & i●… judged of none that are of an inferiour ranke , because they want spirituall light and sight to judge ; yet this sort of men will bee judging , and speaking ill of what they know not , they steppe from ignorance to prejudice and rash censure , without taking right judgement in their way , and therefore their judgement comes to nothing . But the judgement of a spirituall man , so far forth as he is spirituall shal stād , because it is agreeable to the nature of things : as things are in themselves , so they are in his judgement . As GOD is in himselfe infinite in goodnesse and majesty , &c. so he is to him , he ascribes to GOD in his heart his divinity and all his excellencies . As CHRIST is in himselfe the onely mediatour , and All in All in the Church , so he is to him , by making CHRIST so in his heart . As all things are dung in comparison of CHRIST , so they are to Paul a sanctified man. As the very worst thing in religion , the reproch of Christ is better then the pleasure of sin for a season , so it is to Moses a man of a right esteeme , A●… one day in the Courts of God is better then a thousand elsewhere , so it is to David a man of a reformed judgement . There is a conformity of a good mans judgment to things as they are in themselves , and according to the difference , or agreement put by GOD in things , so doth his judgment differ or agree . Truth is truth , and error error , and that which is unlawfull , is unlawfull whether men thinke so or no. GOD hath put an eternall difference betwixt light and darknesse , good and ill , which no creatures conceipt can alter , and therefore no mans judgement is the measure of things further then it agrees to truth stamped upon things themselves by GOD. Hereupon because a wise mans judgement agrees to the truth of things , a wise man may in some sense bee said to bee the measure of things ; and the judgement of one holy wise man , to bee preferred before a thousand others . Such men usually are immoveable as the Sun in its course , because they thinke , and speake , and live by rule . A Iosuah and his house will serve God whatsoever others doe , and will run a course contrary to the world , because their judgements leads them a contrary way . Hence it is that Sathan hath a spite at the eye of the soule , the judgement , to put out that by ignorance and false reason , for he cannot rule in any , untill either hee hath taken away or perverted judgement : he is a Prince of darknesse , and ruleth in darkeness of the understanding . Therefore he must first be cast out of the understanding by the prevailing of truth , and planting it in the soule . Those therefore 〈…〉 ●…ledge , helpe Sathan and Antichrist ( whose Kingdome like Satans is a kingdome of darkness ) to erect their throne . Hence it is promised by CHRIST that the holy Ghost shall convince the world of judgment , that is , that he is resolved to set up a Throne of governmēt , because the great lord of misrule Sathan the Prince of the world is judged by the Gospel , and the Spirit accompanying it , his impostures are discovered , his enterprizes layd open ; therefore when the Gospel was spred , the Oracles ceased . Sathan fell fr●…m heaven like lig●…g , men were translated out of his Kingdome into Christs . Where prevailing is by lyes , there discovery is victory : they shall proceed no further , for their ●…lly shall be manifest to all . So that manifestation of error giveth a stop to it , for none wil willingly be deceived ▪ Let truth have full soope without check or restraint , and let sathan & his instruments do their worst , they shall not prevaile ; as Ierom saith of the Pelagians in his time , The discovery of your opinions is the vanquishing of them , your basphemies appeare at the first blush . Hence we learne the necessity that the understanding bee principled with supernaturall knowledge for the well managing of a Christian conversation . There must bee light to discover a further end then nature , for which wee are Christians , and a rule sutable directing to that end , which is the will of GOD in CHRIST , discovering his good pleasure towards us , and our duty towards him , and in vertue of this discovery , we doe all that we doe that any way may further our reckoning : the eye must first be single , and then the whole body and frame of our conversation will bee light : otherwise both we and our course of life are nothing but darknesse ; The whole conversation of a Christian is nothing else but knowledge digested into will , affection , and practice . If the first 〈◊〉 in the stomach be not good , that in the liver cannot be good : so if there bee errour in the judgement it marres the whole practice , as an error in the foundation doth the building : GOD will have no blind sacrifices , no unreasonable services , but will have us to love him with all our minde , that is , with our understanding part , as well as with all our hearts , that is , the affecting part of the soule . This order of Christs government by judgment , is agreeable unto the soule , and GOD delighteth to preserve the manner of working peculiar unto man , that is , to doe what he doth out of judgemente as grace supposeth nature as founded upon it , so the frame of grace preserveth the frame of nature in man. And therfore Christ bringeth all that is good in the soule through judgment , and that so sweetly that many out of a dangerous error thinke , that that good which is in them and issueth from them , is from thēselves , & not from the powerfull worke of grace . As in evill the devill so subtlely leadeth us according to the streame of our owne nature , that men thinke that Sathan had no hand in their sinne : but here a mistake is with little perill , because wee are il of ourselves , & the devil doth but promote what ill he findeth in us . But there are no seeds of supernaturall goodnesse at all in us , GOD findeth nothing in us but enmity , onely hee hath ingraven this in our nature to incline in generall to that which we judge to be good . Now when he shall cleerly discover what is good in particular , wee are caried to it , and when convincingly he shal discover that which is ill , we abhorre it as freely as we imbraced it before . From whence we may know when we worke as we should doe or no , that is , when we doe what we doe , out of inward principles , when we fall not upon that which is good only because we are so bred , or because such ; or such whom we respect doe so ; or because wee will maintaine a side , so making religion a faction : but out of judgement , when what wee doe that is good , wee first judge it in our selves so to be : and what wee abstaine from that is ill , we first judge it to bee ill from an inward judgement . A sound Christian as hee injoyeth the better part , so hath first made choice of it with Mary , he establisheth all his thoughts by counsell . GOD indeed useth carnall men to very good service , but wthout a thorow altering , & conviction of their judgements . He worketh by them , but not in them , therefore they doe neither approve the good they doe , nor hate the evill they abstaine from . The 2 branch , is that wheresoever true wisdom and judgement is , there Christ sets up his government , because where wisedome is , it directs us not only to understand , but to order our waies aright ; where Christ by his Spirit as a Prophet teacheth , he like wise as a King by his Spirit subdueth the heart to obedience of what is taught . This is that teaching which is promised of GOD , when not onely the braine , but the heart it selfe is taught . When men doe not onely know what they should doe , but are taught the very doing of it , they are not only taught that they should love , feare , and obey , but they are taught , love it selfe , and feare , and obedience it selfe . CHRIST sets up his chaire in the very heart and alters the frame of that , and makes his subjects good , together with teaching of them to bee good . Other Princes can make good Lawes , but they cannot write them in their peoples hearts . This is CHRISTS Prerogative ; He infuseth into his subjects his owne Spirit , upon him there doth not onely rest the spirit of wisedome and understanding , but likewise the spirit of the feare of the Lord. The knowledge which wee have of him frō himselfe is a transforming knowledge . The same spirit that inlighteneth the mind , inspireth gracious inclinations into the will and affections , and infuseth strength into the whole man. As a gracious man judgeth as he should , so he affecteth and doth as hee judgeth , his life is a commentary of his inward man ; there is a sweet harmony betwixt GODS truth , his judgment , and his whole conversation . The heart of a Christian is like Ierusalem when it was at the best , a City compact within it selfe ; where are set up the thrones of judgement . Iudgement should have a throne in the heart of every Christian. Not that judgement alone will work a change , there must be grace to alter the bent and sway of the will before it will yeeld to bee wrought upon by the understanding ; GOD hath so joyned these together as that whēsoeuer he doth savingly shine upon the understanding , he giveth a soft and plyable heart , for without a worke upon the hart by the Spirit of God , it will follow its owne inclination to that which it affecteth whatsoever the judgement shall say to the contrary : there is no connaturall proportion betwixt an unsanctified hart and a sanctified judgment . For the heart unaltered will not give leave to the judgement , coldly and so berly to conclude what is best , as the sick man whilst his aguish distemper corrupteth his taste , he is rather desirous to please that , then to hearken what the Physitian shall speake . judgment hath not power over it selfe , where the wil is unsubdued , for the will and affections bribe it to give sentence for them when any profit or pleasure shall come in competition with that which the judgement in generall only shall thinke to be good , and therefore it is for the most part in the power of the heart , what the understanding shall judge and determine in particular things . Where grace hath brought the heart under , there unruly passions doe not cast such a mist before the understanding but that in particular it seeth that which is best ; and base respects , springing from selfe-love doe not alter the case and byas the judgment into a contrary way , but that which is good in it selfe , shall be good unto us , although it crosse our particular worldly interests . The right conceiving of this hath an influence into practice , which hath drawne me to a more full explanation : this will teach us the right method of godlinesse , to begin with judgement , and then to begge of GOD together with illumination , holy inclinations of our will and affections , that so a perfect government may be set up in our hearts , and that our knowledge may bee with al judgment , that is , w th experience and feeling : when the judgement of CHRIST is set up in our judgements , and thence by the Spirit of CHRIST brought into our hearts , then it is in its proper place and throne , and untill then truth doth us no good , but helpeth to condemne us . The life of a●… Christiā is a regular life , & . he that walketh by the rule of the new creature , peace shall be upon him , he that despiseth his way , & loveth to live at large seeking all liberty to the flesh shall dye . And it is made good by Saint Paul , If we live after the flesh we shall dye . VVe learne likewise that men of an ill governed life have no true judgement : no wicked man can bee a wise man. And that without CHRISTS Spirit the soule is in confusion , without beauty and form , as all things were in the Chaos before the creatiō . The whole soule is out of joynt till it be set in againe by him whose office is to restore all things . The baser part of the soule which should bee subject , ruleth all , and keepeth under that little truth that is in the understanding , holding it captive to base affections , and Sathan by corruption getteth al the holds of the soule , till CHRIST stronger then he commeth , and driveth him out , and taketh possession of all the powers and parts of soule and body , to be weapons of righteousnes , to serve him , and then , new Lords , new Lawes , CHRIST as a new Conquerour changeth the fundamentall lawes of old Adam , and establisheth a government of his owne . The second Conclusion is , that this government is victorious . The reasons are : 1 , Because CHRIST hath conquered all in his owne person first , and hee is GOD over all blessed for evermore ; and therefore over Sinne , Death , Hell , Sathan , the world , &c. And as he hath overcome them in himselfe , so he overcomes them in our hearts and consciences . Wee use to say , Conscience maketh a man a King or a caitife , because it is planted in us to judge for GOD , either with us , or against us . Now if naturall conscience bee so forcible , what will it be when besides it owne light it hath the light of divine truth put into it ? It will undoubtedly prevaile , either to make us hold up our heads with boldnesse , or abase us beneath our selves . If it subject it selfe by grace to CHRISTS truth , then it boldly overlookes Death , Hell , Iudgement , and all spirituall enemies , because then Christ sets up his Kingdome in the conscience , and makes it a kind of Paradise . The sharpest conflict which the soule hath is betweene the conscience and GODS Iustice : now if the conscience sprinkled with the blood of Christ hath prevailed over assaults fetcht from the justice of GOD as now satisfied by CHRIST , it will prevaile over al other opposition whatsoever . 2 We are to encounter with accursed and damned enemies ; therefore if they begin to fall before the spirit in us , they shall fall : if they rise up againe , it is to have the greater fall . 3 The spirit of truth to whose tuition CHRIST hath cōmitted his Church : and the truth of the spirit which is the Scepter of CHRIST , abide for ever ; therefore the soule begotten by the immortal feed of this spirit , and this truth , must not onely live for ever , but likewise prevaile over all that oppose it , for both the word and spirit are mighty in operation ; and if the ill spirit be never idle in those whom GOD delivereth up to him , we cannot thinke that the Holy Spirit will bee idle in those whose leading and government is committed to him . No , as he dwelleth in them , so he will drive out all that rise up against him , untill hee be all in all . What is spirituall is eternall ; truth is a beame of CHRISTS Spirit both in it selfe , and as it is ingrafted into the soule , there fore it , and the grace ( though little ) wrought by it , will prevaile ; a little thing in the hand of a Gyant will do great matters . A little faith strengthned by CHRIST will worke wonders . 4 To him that hath shall be given , the victory over any corruption or temptation is a pledge of finall victory . As Ioshua said when he set his foot upon the five Kings which hee conquered ; Thus God shall doe with all our enemies ; heaven is ours already , onely we strive till we have full possession . 5 CHRIST as King , brings in a commanding light into the soule , and bowes the necke , and softens the Iron sinew of the inner man , and where he begins to rule , he rules for ever , his Kingdome hath no end . 6 The end of CHRISTS , comming was to destroy the workes of the Devill , both for us and in us . And the end of the resurrection , was as to seale unto us the assurance of his victorie ; So I , to quicken our soules from death in sinne , 2 , to free our soules from such snares and sorrowes of spirituall death as accompany the guilt of sin , 3 , to raise them up more comfortable , as the Sunne breakes forth more gloriously out of a thick cloud , 4 , to raise us out of particular slippes , and failings , stronger ; 5 , to raise us out of all troublesome and darke conditions of this life : And 6 , at length to raise our bodies out of the dust . For the same power that the Spirit shewed in raising CHRIST our Head , from the sorrowes of death , and the lowest degree of his abasement ; The same power obtained by the death of CHRIST from GOD now appeased by that sacrifice , will the Spirit shew in the Church which is his body , and in every particular member thereof . And this power is conveyed by faith , whereby after union with CHRIST in both his estates of humiliation and exaltation , we see our selves not only dead with Christ , but risen and sitting together with him in heavenly places . Now we apprehending our selves to be dead , and risen , and thereupon victorious over all our enemies in our Head. And apprehending that his scope in all this is to conforme us to himself , wee are by this faith changed into his likenesse , and so become conquerors over all our spirituall enemies as he is , by that power which we derive frō him who is the storehouse of all spirituall strength for all his . CHRIST at length will have his end in us , and faith resteth assured of it , and this assurance is very operative , stirring us up to joyne with CHRIST in his ends . And so for the Church in generall , by CHRIST it will have its victorie : CHRIST is that little stone cut out of the mountaine without hands , that breaketh in peeces that goodly Image , that is , all opposite government ; untill it become a great mountaine , and filleth the whole earth . So that the stone that was cut out of the mountaine ; becomes a mountaine it selfe at length ; who art thou then O mountaine , that thinkest to stand up against this mountaine : all shall lie flat and levell before it . Hee will bring downe all mountainous high-exalted thoughts and lay the pride of all flesh low . When chaffe strives against the winde , stubble against the fire , when the heele kickes against the prickes , when the potsheard strives with the potter ; when man strives against GOD , it is easie to know on which side the victorie will goe . The winds may tosse the ship wherin CHRIST is , but not overturne it . The waves may dash against the rock , but they doe but breake themselves against it . If this bee so , why is it thus with the Church of GOD , and with many a gracious Christian : the victorie seemeth to goe with the enemie . For answer , remember , I , GODS children usually in their troubles overcome by suffering , here Lambes overcome Lyons , & Doves Eagles by suffering , that herein they may be conformable to Christ , who conquered most , whē he suffered most , together with Christs kingdome of patience , there was a Kingdome of power . 2 This victory is by degrees , and therefore they are too hasty spirited , that would conquer so soone as they strike the first stroke , and be at the end of their race at the first setting forth : the Isra●…ites were sure of victory in their voyage to Canaan , yet they must fight it out . GOD would not have us presently forget what cruell enemies CHRIST hath overcome for us , destory them not , lest the people forget it ( saith the Psalmist ) That so by the experience of that anoyance wee have by them , we might be kept in feare to come under the power of them . 3 That GOD often worketh by contraries , when hee meanes to give victory , he will suffer us to bee foyled first , when hee meanes to comfort , he wil terrifie first , when hee meanes to justifie , hee will condemne us first , whom he meanes to make glorious , he will a base first . A Christian conquers even when hee is conquered ; when hee is conquered by some sins , he gets victory over others more dangerous , as spirituall Pride , security , &c. 4 , That CHRISTS worke both in the Church and in the hearts of Christians often goeth backward , that it may goe the better forward : As seed rotts in the ground in the Winter time , but after comes better up , and the harder the Winter , the more flourishing the Spring , so wee learne to stand by falls , and get strength by weaknesse discovered , we take deeper root by shaking ; and as torches , flame brighter by mooving . Thus it pleaseth CHRIST out of his freedome , in this manner to maintaine his government in us . Let us herein labour to exercise our Faith , that it may answer Christs manner of cariage towards us , when we are foyled , let us beleeve wee shall overcome , when wee are fallen let us beleeve we shall rise againe . Iacob after he had a blow upon which he halted , yet would not give over wrastling till hee had gotten the blessing , so let us never give over , but in our thoughts knitt the beginning , progress , and end together , and then we shal see our selves in , heaven out of the reach of all enemies . Let us assure our selves that GODS grace even in this imperfect estate , is stronger then mans free will in the state of first perfectiō , and it is founded now in CHRIST , who as he is the author , so will be the finisher of our faith , we are under a more gracious covenant . Here upon it followeth , that weaknesse may stand with the assurance of salvation ; the disciples notwithstanding , all their weaknesses , are bidden to rejoyce that their names are written in heaven . Failings ( with conflict ) in sanctification should not weaken the peace of our justification and assurance of salvation . It mattereth not so much , what ill is in us , as what good , not what corruptions , but how we stād affected to them : not what our particular failings bee so much , as what is the thred and tenor of our lives : for CHRISTS mislike of that which is ami●…e in us redounds not to the hatred of our person , but to the victorious subduing of al our infirmities . Some have after conflict wondered at the goodnesse of GOD , that so little and shaking faith should have upheld them in so great Combats , when Sathan had almost catched them . And indeed it is to be wondred , how much a little grace will prevaile with GOD for acceptance , and over our enemies for victory , if the heart be upright . Such is the goodness of our sweet Saviour , that hee delighteth still to shew his strēgth in our weaknesse . First therefore for the great consolatiō of poore and weake Christians , let them know , that a sparke frō heavē though kindled under greene wood that sobbes and smoakes , yet it will consume all at last , Love once kindled is strong as death , much water cannot quench it , and therefore it is called a vehemēt flame , or flame of GOD , kindled in the heart by the Holy Ghost . That little that is in us , is fed w th an everlasting spring . As the fire that came downe from heaven in Elias his time , licked up all the water , to shew that it came from GOD , so will this fire spend all our corruption , no afflictiō without , or corruption within shall quench it . In the morning we see oft clouds gather about the Sun , as if they would hide it , but the Sunne wasteth them by little and little , till it come to its full strength . At the first , feares and doubts hinder the breaking out of this fire , untill at length it gets above them all , and CHRIST prevailes ; and then hee backes his owne graces in us . Grace conquers us first , and we by it conquer all things else , whether it be corruptions within us , or temptations without us . The Church of CHRIST begotten by the word of truth , hath the doctrine of the Apostles for her crowne , and tramples the Moone , that is , the world , and all worldly things under her feet ; Every one that is borne of God overcomes the world . Faith whereby especially CHRIST rules , sets the soule so high , that it overlookes all other things as farre below , as having represented to it , by the Spirit of CHRIST , riches , honour , beauty , pleasures of a higher nature . Now that we may not come short of the comfort intended ; there are two things especially to bee taken notice of by us , I , whether there bee such a judgement , or government set up in us , to which this promise of victory is made . 2 , Some rules or directions how we are to cary our selves , that the judgement of Christ in us may indeed bee victorious . The evidences whereby wee may come to know , that CHRISTS judgement in us , is such as will be victorious , are , 1 , If we bee able from experience to justifie all CHRISTS wayes ; let flesh and bloud say what it can to the contrary ; and can willingly subscribe to that course which GOD hath taken in CHRIST , to bring us to heaven , and still approve a further measure of grace then we have attained unto , and project and forecast for it . No other men can justifie their courses when their conscience is awaked . 2 , When reasons of religion , be the strongest reasons with us , and prevaile more ▪ then rea : sons fetcht from worldly policy . 3. When wee are so true to our ends and fast to our rule , as no hopes or feares can sway us anothe●… way , but still we are looking what agrees , or differs from our rule . 4 , When wee can doe nothing against the truth , but for the truth , as being dearer to us then our lives , truth hath not this soveraignty : in the heart of any carnall man. 5 , When , if we had libertie to choose under whose Government wee would live , yet out of a delight in the inner man to Christs government , wee would make choyce of him only , to rule us before any other , for this argues that wee are like minded to CHRIST . A free and a voluntarie people , and not compelled unto Christs service , otherwise then by the sweet constraint of love . When we are so far in liking with the government of CHRISTS Spirit , that wee are willing to resigne up our selves to him in all things , for then his kingdome is come into us , when our wills are brought to his will ; it is the bent of our wils that maketh us good or ill . 6 , A well ordered uniforme life , not by sits or starts , shewes a well ordered heart , as in a clocke when the hammer strikes well , and the hand of the Dyall points well , it is a signe that the wheeles are right set . 7 , When Christs will commeth in competition with any earthly losse or gaine , yet if then in that particular case the heart will stoope to CHRIST , it is a true signe ; for●… the truest tryall of the power of grace is in such particular cases which ●…ch us neerest , for there our corruption maketh the greatest head ; when CHRIST came neere home to the yong man in the Gospell , hee lost a disciple of him . 8 , When we can practise duties pleasing to Christ , though contrary to flesh , and the course of the world . And when we can overcome our selves in that evill , to which our nature is proane , and standeth so much inclined unto , and which agreeth to the sway of the times , and which others lie inthralled under , as desire of revenge , hatred of enemies private ends , &c. then it appeares that grace is in us above nature , heaven above earth , and will have the victory . For the further clearing of this , and helping of us in our tryall ; wee must know there bee three degrees of victory . 1 , When we resist though we bee foyled . 2 , When Grace gets the better though with conflict . 3 , When all corruption is perfectly subdued . Now when wee have strength but onely to resist , yet wee may know CHRISTS government in us will bee victorious , because what is said of the Devill , is said of all our spirituall enemies ; If we resist , they shall in time flye from us : because stronger is hee that is in us , that taketh part with his owne Grace , than hee that is in the world . And if wee may hope for victory upon bare resistance , what may wee not hope for when the Spirit hath gotten the upper hand ? For the second , that is , directions . Wee must know , though Christ hath under-taken this victorie , yet hee accomplisheth it by training us up to fight his battells ; hee overcommeth in us , by making us wise to salvation : and in what degree we beleeve Christ will conquer , in that degree wee will endevour by his grace that wee may conquer : for Faith is an obedient and a wise grace : Christ maketh us wise to ponder & weigh things , and thereupon to ranke and order them so , as we may make the fitter choise of what is best . Some Rules to helpe us in judging are these . To judge of things as they help or hinder the maine : as they surther or hinder our reckoning : as they make us more or lesse spirituall , and so bring us neerer to the fountaine of Goodnes , GOD himselfe : as they bring us peace or sorrow at the last : as they commend us more or lesse to GOD , and wherein we shall approve our selves to him most : Likewise to judge of things now , as we shall doe hereafter , when the soule shall be best able to judge , as when wee are under any publike calamitie , or at the houre of death , when the soule gathereth it selfe from all other things to it self . Looke backe to former experience , see what is most agreeable unto it ; what was best in our worst times . If Grace is or was best then , it is best now . And labour to judge of things as hee doth , who must judge us , & as holy men judge , who are led by his Spirit : more particularly , what those judge , that have no interest in any benefit that may come by the thing which is in question : for outward things blinde the eies even of the wise ; we see Papists are most corrupt in those things , where their honor , ease or profit is ingaged , but in the doctrine of the Trinitie , which doth not touch upon these things , they are found . But it is not sufficient that judgment be right , but likewise readie and strong . Where Christ establisheth this government , he inspireth care to keepe the Iudgement cleare & fresh , for whilst the Iudgement standeth straight & firme , the whole frame of the soule continueth strong & impregnable . True Iudgement in us advancet●… Christ , and Christ will advance it . All sinne is eyther from false principles or ignorance , or mindlesnesse , or unbeleefe of true . By inconsideration , and weaknesse of assent Eve lost her hold at first . It is good therefore to store up true principles in our harts , and to refresh them often , that in vertue of them our affections and actions may be more vigorous . When Iudgement is fortified , evill findes no entrance , but good things have a side within us , to entertaine them . Whilest true convincing light continueth , wee will not doe the least ill of sinne , for the greatest ill of punishment . In vaine is the ●…et spread in the eyes of that which hath wings . Whilest the soule is kept aloft , there is little danger of snares below : we lose our high estimation of things , before wee can be drawne to any sinne . And because knowledge and affection mutually helpe one another ▪ it is good to keepe up our affections of love and delight by all sweet inducements , & divine incouragements , for what the heart liketh best , the minde studyeth most . Those that can bring their hearts to delight in Christ , know most of his wayes . Wisedome loveth them that love her . Love is the best entertainer of truth , and when it is not entertained in the love of it , ( being so lovely as it is ) it leaveth the heart , and will stay no longer . It hath beene a prevailing way to beginne by with-drawing the love , to corrupt the Iudgement ; because as we love so wee use to judge : and therefore it is hard to be affectionate and wise in earthly things , but in heavenly things , where there hath been a right information of the judgement before , the more our affections grow , the better and clearer our judgement s will be , because our affections though strong , can never rise high enough to the excellencie of the things . Wee see in the Martyrs , when the sweet doctrine of Christ had once gotten their hearts , it could not be gotten out againe by all the torments the wit of crueltie could devise . If Christ hath once possessed the affections , there is no dispossessing of him again . A fire in the heart overcommeth all fires without . 3 , Wisedome likewise teacheth us , wherein our weaknesse lyeth , and our enemies strength , wherby a jealous feare is stirred up in us , whereby we are preserved . For out of this godly jealousie wee keepe those provocations which are active and working from that which is passive & catching in us , as we keep fire from powder . They that will hinder the generation of noysome creatures , will hinder the conception first , by keeping male and female asunder . This jealousie wil be much furthered by observing strictly what hath helped or hindered a gratious tēper in us : and it will make us take heed that wee consult not with flesh and blood in our selves or others . How else can wee thinke that Christ will lead us out to victorie , when we take counsell of his and our enemies . 4 , Christ maketh us likewise carefull to attend all meanes , whereby fresh thoughts and affections may be stirred up and preserved in us . Christ so honoureth the use of meanes , and the care he putteth into us , that hee ascribeth both preservation and victory unto our care of keeping our selves . Hee that is begotten of God , keepeth himselfe ; but not by himselfe , but by the Lord , in dependance : on him in the use of meanes . We are no longer safe , then wife to present our selves to all good advantages of acquaintance , &c. By going out of Gods walkes , we goe out of his government , and so lose our frame , and finde our selves over-spread quickly with a cōtráry disposition . When wee draw neere to Christ in his ordinances , he drawes neere to us . 5 Keepe grace in exercise : it is not sleepy habits but Gracein exercise that preserveth us . Whilest the soule is in some civill or sacred imployment , corruptions within us , are much suppressed , and Sathans passages stopped , and the spirit hath a way open to inlarge●… it selfe in us , and likewise the guard of Angells then most neerly attend us ; which course often prevailes more against our spirituall enemies then direct oppo sition . It stands upon Christs honor to maintaine those that are in his worke . Sixthly , in all directiōs we must look up to Christ the quickning spirit , and resolve in his strength , though wee are exhorted to cleave to the Lord with full purpose of heart , yet we must pray ▪ with David , Lord for ever keepe it in the thoughts of our hearts , and prepare our hearts unto thee : our hearts are of themselves very loose and unsetled , Lord unite our hearts unto thee to feare thy name , or else without him our best purposes will fall to the ground . It is a pleasing request out of love to GOD , to beg such a frame of soule from him , wherein hee may take delight ; and therefore in the use of all the meanes , wee must send up our desires and complaints to heaven to him for strength and help , and then we may bee sure , that he will bring forth judgment into victory . Lastly , it furthers the state of the soule , to know what frame it should bee in , that so wee may order our soules accordingly ; we should alwayes bee fit for communion with GOD , and bee heavenly minded in earthly busines , and be willing to be taken off from them , to redeem time for better things ; we should bee ready at all times to depart hence , and to live in such a condition , as we would be content to dye in : wee should have hearts prepared for every good duty , open to all good occasions , and shut to al temptations , keeping our watch , and being alwayes ready armed : so farre as we come short of these things , so farre wee have just cause to be humbled , and yet presse forward that wee may gaine more upon our selves , and make these things more familiar and lovely unto us , and when wee finde our soules any wayes falling downewards , it is best to raise them up presently by some waking meditatiōs ; as of the presence of God , of the strict reckoning we are to make , of the infinite love of GOD in CHRIST , and the fruits of it , of the excellency of a Christians calling , of the short and uncertaine time of this life : how little good all those things that steale away our hearts , will doe us ere long ; and how it shall bee for ever with us thereafter as we spend this little time well , or ill , &c. the more we give way for such consideratiōs to sink into our hearts , the more we shall rise neerer to that state of soule which wee shall enjoy in Heaven . When wee grow regardlesse of keeping our soules , then GOD recovers our taste of good things again , by sharpe crosses , thus David , Salomon , Sampson , &c. were recovered : it is much easier kept then recovered . But notwithstanding my striving , I seeme to stand at a stay . Grace ( as the seed in the Parable ) growes we know not how , yet at length when GOD seeth fittest wee shall see that all our indeavour hath not beene in vaine , the tree falleth upon the last stroke , yet all the former strokes help it forward . Sometimes victory is suspended , because some Achan is not found out , or because wee are not humble enough : as Israel had the worst against the Benjamites till they fasted and prayed , or because wee betray our helps , & stand not upon our guard , and yeeld not presently to the motions of the Spirit , which mindeth us alwayes of the best things , if wee would regard it . Our owne consciences will tell us , if wee give them leave to speake , that some sinfull favouring of our selves is the cause . The way in this case to prevaile , is I , to get the victory over the pride of our owne nature , by taking shame to our selves , in humble confession 〈◊〉 GOD ; and then ●…23 to overcome the unbeliefe of our hearts by yeelding to the promise of pardon , and then 3 , in confidence of CHRISTS assistance to set our selves against those sins which have prevailed over us ; and then prevailing over our selves we shall easily prevhile over all other enemies , and conquer all conditions we shall be brought into . If Christ will have the victory , then it is the best way for Nations & States to kisse the Sonne , and to imbrace Christ & his religiō ; to side with Christ , and to own his cause in the world , his side wil prove the strōgest side at last , happy are we if Christ honour us so much as to use our helpe to fight his battell against the mighty . True religion in a State , is as the maine piller of a house , & staffe of a tēt that upholds all : 2 so for families let CHRIST be the chiefe Governor of the family ; & 3 , let cuery one be as a house for CHRIST to dwell familiarly in , and to rule ; where CHRIST is , all happinesse must follow . If Christ goeth , all will goe ; where Christs governmēt in his ordinances , and his spirit is , there all subordinate government wil prosper : Religiō inspireth life & grace into al other things , all other vertues without it are but as a faire picture without a head . Where Christs lawes are writtē in the heart , there all other good lawes are best obeyed , none despise mās law , but those that despise Christs first . Of all persons a man guided by Christ is the best , and of all creatures in the world , a man guided by will & affection ( next the devil ) is the worst . The happiness of weaker things stands in being ruled by stronger : it is best for a blind man to bee guided by him that hath sight ; it it best for sheepe and such like shiftlesse creatures to bee guided by mā ; & it is happiest for man to be guided by CHRIST , because his government is so victorious that it frees us from the feare and danger of our greatest enemies , and tends to bring us to the greatest happinesse that our nature is capable of . This should make us to joy when CHRIST reigneth in us . When Salomon was crowned the people shouted , so that the earth rang ; much more should we rejoyce in CHRIST our King. And likewise for those , whose soules are deere unto us , that Christ may raigne in them also , that they may bee baptized by CHRIST with this fire , that these sparkes may be kindled in them . Men labour to cherish : the spirit and metall ( as they terme it ) of those they traine up , because they thinke they wil have use of it in the manifold affaires and troubles of this life . Oh , but let us cherish the ▪ sparkes of Grace in them : sor a naturall spirit in great troubles will faile , but these sparkes will make them conquerors over the greatest evills . If CHRISTS , judgement sall bee victorious , then Popery being an opposite frame , set up by the wit of man●… maintaine stately ●…enesse , must fall . And it is falne already in the hearts of those upon whom CHRIST . hath shined . It is a lye , and founded upon a lye , upon the infallible judgement of a man subject to sin and error : When that whi●…h is taken for a principle of truth , becomes a principle of error , the more relying upon it , the more danger . It is not only said , judgment shall bee victorious , but that CHRIST will bring it openly forth to victorie . Whence we observe that Grace shall bee glory , and runne into the eyes of all . Now CHRIST doth conquer and hath his owne ends , but it is in some sort invisibly : his enemies within and without us seeme to have the better . But he will bring forth judgement into victory , to the view of all . The wicked that now shut their eyes shall see it to their torment . It shall not be in the power of subtile men to see or not see what they would , CHRIST will have power over their hearts , and as his wrath shall immediately seize upon their soules against their wills ; so will he have power over the eyes of their soules to see and know what will increase their misery ; Griefe shall be fastned to all their senses , and their senses to griefe . Then all the false glosses which they put upon things shall bee wiped away . Men are desirous to have the reputation of good , and yet the sweetnesse of ill ; nothing so cordially opposed by them , as that truth which layeth them open to themselves , and to the eyes of others ; their chiefe care being how to daube with the world and their owne consciences . But the time will come when they shall be driven out of this fooles paradise , and the more subtile their conveyance of things hath beene , the more shall be their shame . CHRIST whom GOD hath chosen to set forth the chiefe glory of his excellencies , is now veyled in regard of his body the Church , but will come ere long to bee glorious in his Saints ; and not lose the cleere manifestation of any ofhis attributes , and will declare to all the world what he is . When there shall be no glory but that of CHRIST and his Spouse , Those that are as smoaking flaxe now , shall then shine as the Sun in the firmament , and their righteousnesse breake forth as the noone day . Th●… Image of GOD in Adam had a commanding majestie in it , so that all creatures r●…vereneed him , much mo●…e shall the Image of GOD in the perfection of it ; command respectin all . Even now there is a 〈◊〉 awe put into the hoasts of the greatest , towards those in whō they ▪ see any grace to shine ▪ from whence it was that Herod ●…eared ●…ohn Baptist , but what will this bee in their day of bringing forth , which is called the day of the revelation of the son●…es of God. There will bee more glorious times , when the Kingdomes of the earth shall be the Lord Iesus Christs ; and hee shall raigne for ever : then shall judgment and truth have its victory : Then CHRIST will plead his owne cause , truth shall no longer bee called heresie , and schisme , nor heresie catholike doctrine , wickednesse shall no longer goe masqued and disguised , goodnesse shall appeare in its owne lustre , and shine in its owne beames , things shall bee what they are , nothing is hidden but shall be laid open . Iniquity shall not be caried in a mystery any longer . Deepe dissemblers that thinke to hide their counsells from the Lord shall walke no longer invisible as in the clouds . If this were beleeved , men would make more account of sincerity , which will onely give us boldnesse , and not seeke for covershames ; the confidence whereof as it maketh men now more presumptuous , so it wil expose them hereafter to the greater shame . If judgement shall bee brought forth to victory , then those that have been ruled by their own deceitfull hearts , and a spirit of errour , shall bee brought forth to disgrace : That GOD that hath joyned grace and truth with honour , hath joyned sin and shame together at the last ; all the wit and power of man can never bee able to sever what God hath coupled . Truth and piety may bee trampled upon for a time , but as the two witnesses after they were slaine rose againe and stood upon their feet ; so whatsoever is of GOD shall at length stand upon its owne bottome . There shall bee a resurrection not onely of bodies but of credits . Can wee thinke that hee that throw the Angells out of heaven , will suffer dust and wormes meat to runne a contrary course , and to cary it alwayes so ; No , as verily as CHRIST is King of Kings , and Lord of Lords , so will hee dash all those peeces of earth which rise up against him , as a p●…tters vessell . Was there ever any fierce against God and , prospered ? No doubtlesse , the rage of man shall turne to CHRISTS praise : What was said of Pharaoh shall bee said of all headdy enemies , who had rather lose their soules , then their wills , that they are but raised up for CHRIST to get himselfe glory in their confusion . Let us then take heed that wee follow not the wayes of those men , whose ends we shall tremble at : There is not a more fearefull judgement can befall the nature of man , then to bee given up to a reprobate judgement of persons and things , because it commeth under a w●…e , to call ill good , and good ill . How will they be laden with curses another day that abuse the judgement of others by sophistry and flattery , deceivers , and being deceived ? Then the complaint of our first mother Eve will be taken up , but fruitlesly ; The serpent hath deceived me , Sathan in such and such hath deceived me . Sinne hath deceived me , a foolish heart hath deceived mee . It is one of the highest points of wisedome , to consider upon what grounds wee venture our soules . Happy men will they bee who have by CHRISTS light , a right judgement of things , and suffer that judgement to prevaile over their hearts . The soule of most men is drowned in their senses , and caried away with weake opinions , raysed from vulgar mistakes and shadowes of things . And Satan is ready to inlarge the imagination of outward good , and outward ill , and make it greater then it is , and spirituall things lesse , presenting them through false glasses . And so men trusting in vanity , vanish themselves in their owne apprehensions . A wofull condition , when both wee and that which wee highly esteeme shall vanish together , which will be as truly as Christs judgement shall come to victory ; and in what measure the vaine heart of man hath beene inlarged to conceive a greater good in things of this world then there is , by so much the soule shall be inlarged or be more sensible of misery when it sees its error . This is the difference betwixt a godly wise man , and a deluded worldling ; that which the one doth more judge to be vain , the other shal hereafter feel to be so , when it is too late . But this is the vanity of our natures , that though we shun above all things to be deceived and mistakē in present things ; yet in the greatest matters of all we are willingly ignorant and mis-led . The fourth conclusion is , That this government is set up and advanced by Christ alone . He bringeth judgement to victory . We both fight & prevail in the power of his might , we overcome by the Spirit obtained by the blood of the Lambe . It is he alone that teacheth our hands to warre , and fingers to fight . Nature ( as corrupted ) favors its owne being , and will maintaine it selfe against CHRISTS government . Nature ( simply considered ) cannot raise it selfe above it selfe to actions spirituall of a higher order and nature , therfore the divine power of CHRIST is necessary to cary us above all our own strength , especially in duties wherin we meet with greater opposition ; for there , not onely nature will faile us , but ordinarie grace , unlesse there bee a stronger and a new supply . In taking up a burthen that is waightier then ordinary , if there bee not a greater proportion of strength then weight , the undertaker will lye under it . So to every strong encounter there must bee a new supply of strength : as in Peter when he was assaulted with a stronger temptation , being not upheld and shored up with a mightier hand , notwithstanding former strength foully fell . And being falne , in our raisings up againe it is CHRIST that must doe the worke , 1 , by removing , or 2 , weakning , or 3 , suspending opposite hindrances , 4 , & by advancing the power of his grace in us to a further degree then wee had before wee fell ; therefore when we are fallen , and by falls have gotten a bruise , let us goe to Christ presently to binde us up againe . Let us know therefore that it is dangerous to look for that from our selves , which we must have ●…om CHRIST . Since the fall , all our strength lyes in him as Sampsons in his haire , we are but subordinate agents moving as we are moved , and working as we are first wrought upon , free so far forth as wee are freed , no wiser nor stronger then he makes us to be for the present in any thing wee undertake . It is his Spirit that actuates and inliveneth and applyeth that knowledge and strength we have , or else it saileth and lyeth as uselesse in us ; we worke when we worke upon a present strength . therefore dependant spirits , are the wisest and the ablest . Nothing is stronger then humility , that goeth out of it selfe ; or weaker then pride that resteth upon its owne bottome : and this should the rather bee observed , because naturally we affect a kinde of Divinity , in setting upon actions in the strength of our owne parts ; whereas CHRIST saith , without me you can doe nothing , he doth not say you can doe a little , but nothing ; therefore in all ( especially difficult encounters ) let us lift up our hearts to CHRIST , who hath spirit enough for us all , in all our exigences ; and say with good Iehosaphat , Lord wee know not what to doe , but our eyes are towards thee ; The battell we fight is thine , and the strength whereby wee fight must be thine . If thou goest not out with us , wee are sure to be foiled . Sathan knowes nothing can prevaile against CHRIST , or those that relye upon his power ; therefore his study is , how to keepe us in our selves , and in the creature : but we must cary alwayes in our minds , that that which is begun in self-confidence will end in shame . The manner of Christs bringing forth judgement to victory , is by letting us see a necessity of dependance upon him : hence proceed those spirituall desertions , wherein he often leaveth us to our selves , both in regard of grace and comfort , that we may know the Spring-head of these to be out of our selves . Hence it is that in the Mount , that is , in extremities , God is most seen . Hence it is that we are saved by the grace of faith , that carieth us out of our selves to relye upon another ; and that faith worketh best alone , when it hath least outward support . Hence it is that wee often faile in lesser conflicts , and stand out in greater , because in lesse we rest more in our selves ; in greater wee fly to the rock of our salvation which is higher then we . Hence likewise it is , that wee are stronger after foyles , because hidden corruption undiscerned before , is now discovered , and thence wee are brought to make use of mercy pardoning , and power supporting : One maine ground of this dispensation , is , that wee should know it is Christ that giveth both the will , and the deed : and that as a voluntary worker , according to his owne good pleasure . And therefore we should workout our salvation in a jealous feare and trembling , lost by unreverent and presumptuous walking , wee give him cause to suspend his gracious influence , and to leave us to the darknesse of our owne heart . Those that are under CHRISTS governmēt , have the spirit of Revelation whereby they see and feel a divine power sweetly & strongly inabling thē for to preserve faith when they feele the contrary , & hope in a state hopelesse , and love to GOD under signes of his displeasure , and heavenly mindedness in the midst of worldly affaires & alluremets drawing a contrary way ; they feel a power preserving patience , nay joy in the midst of causes of mourning , inward peace in the midst of assaults . To make so little grace so victorious over so great a masse of corruption , this requireth a spirit more then humane ; this is as to preserve fire ▪ in the sea , and a part of heaven even as it were in hell . Here wee know where to have this power , and to whom to returne the praise of it . And it is our happinesse , that it is so safely hid in CHRIST for us , in one so neere unto GOD and us . Since the fall , GOD will not trust us with our owne salvation , but it is both purchased and kept by CHRIST for us , & we for it through faith , wrought by the power of GOD , and laying hold of the same : which power is gloriously set forth by Saint Paul , I , to be a great power , 2 , an exceeding power , 3 , a working and a mighty power , 4 , such a power as was wrought in raising Christ from the dead . That grace which is but a perswasive offer , and in our pleasure to receive or refuse , is not that grace which brings us to heaven ; but Gods people feel a powerfull work of the Spirit not onely revealing unto us our misery , and deliverance through Christ , but emptying us of our selves as being redeemed from our selves , and infusing new life into us , and after strengthning us and quickning of us when we droop and hang the wing , and never leaving us till perfect conquest . The fift conclusion is , that this prevailing Government shall not bee without fighting ; there can be no victory where there is no combate ; in Esay it is said , hee shall bring judgment in truth : here it is said , he shall send forth judgment into victory . The word send forth hath a stronger sense in the originall , to send forth with force , to shew , that where his government is in truth , it will be opposed , untill he getteth the upper hand . Nothing is so opposed , as CHRIST and his government both with in us , and without us . And within us most in our first conversion , though corruptiō prevailes not so farre as to make voyd the powerfull worke of grace , yet there is not onely a possibility of opposing , but a proannesse to oppose , and not onely a proanness , but an actuall withstanding the working of CHRISTS Spirit , and that in every action , but yet no prevailing resistance , so far as to make void the worke of grace , but corruption in the issue yeelds to grace . There is much : adoc to bring CHRIST into the heart , and to settle a Tribunall for him to judge there , there is an army of lusts mutiny against him . The utmost strength of most mens indeavours and parts , is to keepe CHRIST from ruling in the soule , the flesh still laboureth to maintaine its owne regency , and therefore it cryes downe the credit of whatsoever crosseth it , as Gods blessed ordinances , &c. and highly prizeth any thing , though never so dead and empty , if it give way to the liberty of the flesh . And no marvaile if the spirituall government of CHRIST be so opposed , 1 , because it is governmēt , & that limits the course of the will , and casteth a bridle upon its wanderings , every thing naturally resists what opposeth it ; so corrupt will labours to beare downe all Lawes , and counteth it a generous thing not to be awed , and an argument of a low spirit to feare any , even GOD himselfe , untill unavoydable danger seizeth on men , and then those that feared least out of danger , feare most in danger , as we see in Balthazar . 2 , It is spiritual government , and therefore the lesse will flesh indure it : Christs government bringeth the very thoughts & desires which are the most immediate and free issue of the soule into obedience , though a man were of so composed a cariage that his whole life were free from outward offensive breaches , yet with Christ , to bee carnally or worldly mindeded is death , he looketh on a worldly mind with greater detestation then any one particular offence . But Christs Spirit is in those who are in some degree earthly minded ? True it is , but not as an allower and maintainer , but as an opposer , subduer , and in the end as a Conquerour : Carnall men would faine bring Christ and the flesh together and could bee content with some reservation to submit to Christ , but Christ will be no underling to any base affection ; and therfore where there is allowance of our selves in any sinsull lust , it is a signe the Keyes were never given up to Christ to rule us . 3 , Because it is judgement , and men love not to be judged and censured . Now Christ in his truth arraigneth them , giveth sentence against them , and bindeth them over to the latter judgement of the great day . And therefore they take upon them to judge that truth that must judge them , but truth will bee too good for them ; Man hath a day now , which Saint Paul calls mans day , wherein hee getteth upon his bench , and usurpeth a judgement over Christ and his wayes ; but GOD hath a day , wherein he will set all straight , and his judgement shall stand . And the Saints shall have their time , when they shall sit in judgment upon them that judge them now . In the meane time CHRIST will rule in the middest of his enemies , in the midst of our hearts . It is therefore no signe of a good condition , to ●…nde all quiet and nothing at oddes . For can we think that corruption which is the elder in us , and sathan the strong man , that keepeth many holds in us , will yeeld possession quietly : No , there is not so much as a thought of goodnesse discovered by him , but he joyneth with corruption to kill it in the birth . And as Pharaohs cruelty was especially against the male children ; so Sathans malice is especially against the most religious and manly resolutions . This then wee are alwayes to expect , that wheresoever Christ commeth , there will be opposition : when Christ was borne all Ierusalem was troubled ; so when Christ is borne in any man , the soule is in an uproare , and all because the heart is unwilling to yeeld up it selfe to Christ to rule it . Wheresoever Christ commeth , he breedeth division , not only I , between man and himselfe , but 2 , betweene man and man , and 3 , betweene Church and Church : Of which disturbance Christ is no more the cause , they Physicke is of trouble in a distempered body , of which noysome humors are the proper cause , for the end of Physicke is the peace of humors . But Christ thinketh it fit that the thoughts of mens hearts should bee discovered : and hee is as well for the falling , as the rising of many in Israel . Thus the desperate madnesse of men is layd open , that they had rather bee under the guidance of their owne lusts , and by consequent of Satan himselfe to their endlesse destruction , then put their feet into Christs setters , and their neckes under his yoake ; whereas indeed Christs service is the only true libertie , his yoake an easie yoake , his burden but as the burden of wings to a bird , that maketh her flie the higher . Sathans government is rather a bondage then a government , unto which Christ giveth up those that shake off his owne , for then hee giveth Sathan and his factors power over them , since they will not receive the truth in love , take him Iesuite , take him Sathan , blind him , and binde him , & lead him to perdition . Those that take the most liberty to sinne , are the most perfect slaves , because most voluntarie slaves , the will in everie thing is either the best or the worst , the further men goe on in a wilfull course , the deeper they sincke in rebellion ; and the more they crosse CHRIST , doing what they will , the more they shall one day suffer what they would not . In the meane time they are prisoners in their owne soules , bound over in their consciences to the judgement of him after death , whose judgement they would none of in their lives . And is it not equall that they should feele him a severe Iudge to condemne them , whom they would not have a milde Iudge to rule them . For Conclusion and generall application of all that hath beene spoken , unto our selves . We see the conflicting , but yet sure and hopefull state of Gods people . The victory lyeth not upon us , but upon CHRIST who hath taken upon him as to conquer for us , so to conquer in us . The victory lyeth neither in our own strēgth to get , nor in our enemies to defeat it . If it lay upon us wee might justly feare . But CHRIST will maintaine his owne government in us , and take our part against our corruptions ; they are his Enemies as well as ours . Let us therefore bee strong in the Lord , and in the power of his might ; Let us not looke so much who are our enemies , as who is our Iudge , and Captaine ; not what they threaten , but what he promiseth ; wee have more for us , then against us . What coward would not fight , when he is sure of victory ; none are here overcome , but he that will not sight . Therefore , when any base fainting seizeth upon us , let us lay the blame where it is to bee layd . Wee see here what wee may looke for from heaven . O beloved it is a comfortable thing to conceive of CHRIST aright , to know what love , mercy , strength we have layed up for us in the brest of CHRIST . A good conceit of the Physitian ( we say ) is halfe the cure ; Let us not suffer Sathan to transforme Christ unto us , to bee otherwise then he is to those that are his . Let us make use of this his mercy and power everie day , in our daily combats : CHRIST will not leave us , till he hath made us like himselfe , all glorious within and without , and presented us blamelesse before his Father . What a comfort is this in our conflicts with our unruly hearts , that it shall not alwaies be thus ; let us strive a little while , and we shall bee happy for ever . Let us thinke when wee are troubled with our sinnes , that CHRIST hath this in charge of his Father , That he shall not quench the smoaking slaxe , untill hee hath subdued all . This putteth a sheild into our hands to beat backe all the fiery darts of Sathan : he will object , thou art a great sinner ; we may answer , CHRIST is a strong Saviour : but he will object , thou hast no faith , no love ? Yes a sparke of faith and love : but CHRIST will not regard that ? Yes , he will not quench the smoaking flaxe . But this is so little and weake , that it will vanish , and come to nought ? Nay , but CHRIST will cherish it untill hee hath brought judgment to victory . And thus much for our comfort we have already , that even when we first beleeved we overcame God himself ( as it were ) by beleeving the pardon of all our sinnes ; notwithstanding the guilt of our owne consciences , and his absolute justice . Now having beene prevailers with GOD , what shall stand against us if we can learne to make use of our faith ? O what a confusion is this to Sathan , that hee should labour to blow out a poore sparke , and yet should not bee able to quench it ; that a graine of Mustard seed should bee stronger then the gates of Hell ; that it should be able to remove mountaines of oppositions and temptations cast up by Sathan and our rebellious hearts between GOD and us . Abimelech could not indure that it should bee said a Woman had slaine him , and it must needs be a Torment to Sathan , that a weake childe , a woman , and decrepit old man should by a spirit of faith put him to flight . Since there is such comfort , where there is a little truth of grace , that it will be so victorious , Let us oft try what : GOD hath wrought in us , search our good , as well as our ill , and be thankfull to GOD for the least measure of grace , more then for any outward thing , it wil be of more use and comfort then al this world which passeth away & comes to nothing . Yea let us be thankfull sor that promised and assured victory , which we may relie on without presumption , as Saint Paul doth ; Thankes bee to GOD , that hath given us victorie in Iesu Christ. See a slame in a spark , a tree in a seed ; see great things in little beginnings ; Looke not so much to the beginning , as to the perfection , and so we shall bee in some degree joyfull in our selves , and thankfull unto Christ. And let all this that hath beene spoken , allure those that are not yet in state of grace , to come under CHRISTS sweet and victorious government , for though wee shall have much opposition , yet if we strive , hee will helpe us , if we faile , he wil cherish us , if wee bee guided by him , we shall overcome , If we overcome , wee are sure to be crowned . And for the presēt state of the Church we see now how forlorne it is , yet let us comfort our selves , that CHRISTS cause shall prevaile , Christ will rule , till he hath made his enemies his footstoole , not onely to trample up on : but to helpe him up to mount higher in glory . Babylon shall fall , for strong is the Lord who hath condemned her , Rev. 18. 8. Christs judgement not onely in his children , but also against his enemies shall be victorious , for hee is King of Kings , and Lord of Lords . GOD will not suffer Antichrist and his supports to revell and ruffle in the Church as they doe . If we looke to the present state of the Church of CHRIST , it is as Daniel in the midst of Lyons , as a Lilly amongst thornes . As a ship not onely tossed , but almost covered , with waves . It is so low , that the enemies thinke they have buried CHRIST in regard of his Gospel , in the grave , and there they thinke to keepe him from rising : but CHRIST as he rose in his person , so hee will roule away all stones , & rise again in his church : how little support hath the Church and cause of CHRIST at this day ▪ how strong a conspiracie is against it . The spirit of Antichrist is now lifted up , and marcheth furiously ; things seeme to hang on a small and invisible thread . But our comfort is that CHRIST liveth and raigneth , and standeth on Mount Sion in defence of them that stand for him ; and when States and Kingdomes shall dash one against another ; CHRIST will have care of his owne Children and cause , seeing there is nothing else in the world that he much esteemeth . At this very time the delivery of his Church , and the ruine of his enemies is in working : we see not things in motion till CHRIST hath done his worke , and then wee shall see that the Lord raigneth . CHRIST and his Church when they are at the lowest , are neerest rising : his enemies at the highest are neerest a downefall . The Iewes are not yet come in under CHRISTS banner , but GOD that hath perswaded Iaphet to come into the Tents of Shem , will perswade Shem to come into the Tents of Iaphet . The fulnesse of the Gentiles is not yet come in , but CHRIST that hath the utmost parts of the earth given him for his possession , will gather all the sheepe his Father hath given him into one fold , that there may bee one sheepfold , and one shepheard . The faithfull Iewes rejoyced to thinke of the calling of the Gentiles : and why should not we joy to thinke of the calling of the Iewes ? The Gospels course hath hitherto been as that of the Sun from East to West , and so in GODS time may proceed yet further West . No creature can hinder the course of the Sun , nor stop the influence of heaven , nor hinder the blowing of the winde , much lesse hinder the prevailing power of divine truth , untill CHRIST hath brought all under one head , and then he will present all to his Father ; these are they thou hast given unto me ; these are they that have taken mee for their Lord and King , that have suffered with mee . My will is that they bee where I am , and raigne with mee . And then hee will deliver up the Kingdome even to his Father , and put downe all other rule , and authority , and power . Let us then bring our hearts to holy resolutions , and set our selves upon that which is good , and against that which is ill , in our selves or others , according to our callings : upon this incouragement , that CHRISTS grace and power shall goe along with us . What had become of that great worke of Reformation of Religion in the latter Spring of the Gospel , if men had not beene armed with invincible courage to out-stride all lets , upon this faith that the cause was CHRISTS , and that he would not be wanting to his owne cause . Luther ingenuosly confessed , that he caried matters often inconsiderately , and with mixture of passion , but upon acknowledgement , GOD tooke not advantage of his errors , but the cause being GODS , and his aymes being holy , to promote the truth , and being a mighty man in prayer , and strong in faith , GOD by him kindled that fire , which all the world shall never bee able to quench . According to our faith so is our incouragement to all duties , therefore let us strengthen faith that it may strengthen all other graces . This very beliefe , that faith shall bee victorious , is a meanes to make it so indeed . Beleeve it therefore , that though it bee often as smoaking flax , yet it shall preuaile . If it prevaile with GOD himselfe in tryalls , shall it not prevaile over all other opposition ? Let us waite a while , and we shall see the salvation of the Lord. The Lord reveale himselfe more and more unto us in the face of his Sonne Iesus CHRIST , and magnifie the power of his grace in cherishing those beginnings of grace in the middest of our corruptions ; and sanctifie the consideration of our owne infirmities to humble us , and of his tender mercy to incourage us : And perswade us that since he hath taken us into the covenant of grace , hee will not cast us off for those corruptions ; which as they grieve his Spirit ; so they make us vile in our owne eyes . And because Sathan labours to obscure the glory●… of his mercy , and hinder our comfort by discouragements . The Lord adde this to the rest of his mercies , that since he is so gracious to those that yeeld to his goverment , we may make the right use of this grace , and not lose any portion of comfort that is layd up for us in CHRIST . And hee vouchsafe to let the prevailing power of his Spirit in us , bee an evidence of the truth of grace begun , and a pledge of finall victory , at that time when he will be all in all , in all his for all eternity . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A12171-e340 Heb. 10. 7. 1 Th. s. 5 14 Hosea 2. 24. Rev. 22. 17. M●… . 11. 28 Esay 53. 1. 1 Ioh. 3. 23. Ioh. 16. 9. 2 Cor. 3. 20. Es. 5. 8. Hos. 11. 9. Eph. 3. 18. Es. 57. 19 Loquitur Deus ad 〈◊〉 nostrum , agi●… ad modum suum . Psal. 66. 18. Rev. 6. 2. 1. 2. Psal 73. 24. Notes for div A12171-e2270 Division . 1. 2. Matth. 11. Isai. 55. 1. 2. 3. 1. The condition of such Christ had to deale with . The Church likened to weake things . Bruised Reed wha●… . 1. 2. 3. 4. 1. Why bruising is requisite , 1. Before conversion . 2. 3. 4. 5. 2. After conversion . 1. 2. Mat 26. Psal. 32. Psal. 51. Isai. 38. 13. 2 Cor. 12. Isa. 53. 2 , Point . Isa. 53. Matth. 5. Mat. 11. 25. Mat. 9. 36. Act. 19. Vse 1. Incouragement to the bruised Luke 2. Phil. 4. Vse 2. Vse 3. Gen. 34. Object . Answ. Isa. 66. Rom. 10. Quest. Ans. Meanes of bruising . Isa. 58. 5. Quest. Answ. Iam. 5. 14. Psal. 6. Ps. 103. 14. 1 Pe. 4. 19 1 Cor. 10. 13 Hosea 14. 〈◊〉 . Isa. 66. 2. Ez. 34. 16. Es. 40. 11. Mar. 16. 7. The secōd branch . Observ. Jsa . 53. 2. Ephes. 1. Observ. Instances . Rom. 8. 1 Sam. 21. Ps. 34. 18. Ps. 31. 22. David . Matth. 8. M●…r . 9. 24. Ionas . Rom. 7. 24. Cant. 5. 3. Rev. 2. & 3. Vse . Doct. Ioh. 20. 27. Luke 24. Matth. 26. Matth. 8. Rev. 2. & 3 Matth. 26. Psal. 65. Esay 57. 1 Cor. 9. Act. 26. Mat. 121 & 23. Mat. 9. Mat. 23. Gen. 33. 14. Vse for Ministers . 2 Darke speches . 1 Thes. 2. 7. 3 Doubtfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A caveat . Nil tam certum quàm quod ex dubio certum . 4. Austerity . A caveat . Rev. 2. 2. Pro. 8. 12. 2. For the Church in censures . As Pari●…entis . 3. For civil Magistrates . 4. For private Christians . evill examples . Slandring . Censuring and Iudging . 1 For the vse of indifferent things . 2. For weaknesses Nemo curiosus qui non malevolus . How to attain a right spirit to deale with infirmities . 1. Luke 24. 49 Aug. in 6. Gal. Nil sic spiritualem virum indicat quam alient peccati tractatio . 2. 〈◊〉 Nil magis ad misericordiam inclinat quam propry periculi cogitatio . Aug. Vse 2. For tryall . 1. 2. 3. 4. Rom. 7. 5. 2. Particular trials to know if we be smoaking Flax. 1. 2. Charitas in intellectu parit ardorem in affectu . 3. Isa. 50. ●…1 . 4 5 6. 7. 8. 9. Desires . Psal. 119. 5. Rom. 7. 24. Ignis qu●… magis l●…cet , eo minus fumat . Vse . 1. 2. 3. Vellem servari Domine , sed cogitationes non pa●…iuntur . 4. 1. 2. 3. 4. Incouragements . Psal. 38. 9. Object . Answ. Why first God accepteth of weake Prayers . 2. Revel . 8. Phil. 3. 14. The effect of Christian meeknesse , contentation . A case about indisposition to duty . 2. 3. Caution . Discouragement from impatience in suffering Psal. 37. 24. This was preached at the Sacrament . 2 Chron. 30. 19 Rom. 7. 17. Quod non pl. cet , non nocet . When sin is our sorrow , it shall not be our ruine . Ps. 145. 19. Discouragements whence ? 1. Psal. 103. 3. Iohn 16. Discouragement from scruples . Discouragement from ignorace of our condition in Christ. Hos. 2. 19. Possibilitas tua mensuratus . Weaknesses what ? A necessitatibus meis libera me Domaine . Aug. Quest. Answ. The way to recover our lost peace . Mat. 4. 6. Object . Answ. Fides Christo 〈◊〉 detra●…t . Iohn 17. Object . Answ. Psa. 10 , 17. Es●… . ●…0 . 10. Es. 53. 5. Esay 9. Es. 9. 6. Psal. 2. 9. Ier. 51. 9. Matth. 23. Prov. 16. Es. 17. 11. Pro. 1. 3. 1 Cor. 15. 〈◊〉 Helps of not quenching . 1. 2. 3. 4. Caution . Revel . 1. 1 Tim. 4 7. Iud. 4. 5. Esay 53. 6. Rom. 12 , 1. 7. Philip. 2. 1. Rom. 14. 22 c●…loss . 3. 15. 1 Cor. 3. 3. Iam. 3. 17 Iohn 17. 8. Revel . 9. 5. Ps. 109. 16. The third part . Iudgements Victorie . Psal. 72. 7. Es●…y 4. 4. 1 Cor. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●…pere . Revel . 6. 2. Rev. 19. 11. 1. Conclusiō . It hath 2. Bra●…ches . 1. 1 Cor. 2. 15. Philip 3. Heb. 11. 2 Tim. 3. 9. Sententi●… vestras pr●…didisse , 〈◊〉 perasse est . Hier. i●… Epist. ad Tessep●… . primae f●…nte apparent blasphemi●… . Vse . The necessity of knowledge 2. Branch . Esay 11. 2 , 3 Psal. 122. 3. Vse . Phil. 1. 9. Gal. 6. Pro. 19 : 16. Rom. 8. 13. 2. Conclu●… . The reasons why Christs government in victorious . 1. Rom. 9. 5. 2. 3. 1 Pet. 1. 23. Heb. 4. 12. 4. Mat. 25. 29. Jos. 10. 25 : 5. Luk. 1. 33. 6. 1 Iohn 3. 8. Da●… . 2 , 35. Object . Answ. 1. 2. Psal. 59. 11. 3. 4. Virtutis custos infirmitas . Luke 10. 20 Vse 1. Cant. 8. 6. Rev. 12. 1. 1 Joh. 5. 4. Triall to know whether this judgement in us is such as will be victorious . 1. 2. 3. 4. 2 Cor. 13. 8. 5. 6. 7. 8. Iames 47. Iohn 4. 4. Directions Rules whereby we may better judge . 1. 2. 3. 4. 5. 6. 7. 8. 9. Further directions for judgement . 1. Prov. 1. 17. 2. Prov. 8. 27. 2 Thess. 2. 3. 4. 1 Iohn 3. 1●… . 5. 6. Act. 11. 23 1 Chron. 29. 1●… . Ps 86. 11. 7. Object . Answ. 1. Ans. 2 Iudg. 20. 26. Vse 2. Nemo huma●…m authoritatem 〈◊〉 , nisi qui divinam pri●…s contemps●… . Mat. 3. 11. Vse . 3. 6 Corclusiō . Rev. 11. Vse . Psal. 2. I●…b 9. 4. Psa. 76. 10. Conclusi●… 4. Ps●…l . 144 1. Vse . Sic s●… 〈◊〉 : ●…ortalium cord a quae scimus , 〈◊〉 necesse non est , in necessitate 〈◊〉 mus . Ber●… ▪ de cons●… . 〈◊〉 ●…ititur qui non 〈◊〉 . Ass●…llalie di●…initatis . Iob. 15. 2 Chro●… . 20 ▪ 2. Gen. 22. 13. Psal. 61. 〈◊〉 . Phil. 2. 〈◊〉 Ephes 5. 19. 5 Conclusion . Esay 42. 3. Reasons why Christs government is opposed . 1. Dan 5. 6. 2. Rom 8 6 G●…atius est , peccatum diligere quā perpetrare &c. Greg. Moral lib. 25. cap. 11. Object . Ans. 3. 1 Cor. 4. 3. 1 Cor. 〈◊〉 . 2. Psal. 110. Vse . 2 Thes 2. 20. Eph. 6. 10. ●…hes . 6 16. 1. 2. 3. 4. Iudg. 9. 54. 1 C●… . 25. 57. 〈◊〉 . 110. 1. Re●… . 1 4. 1. Gen. 9. 27. Rom. 11. 25. Psal. 2. 8. Ioh. 10. 16. 1 C●… . 15. 14. 
A09999	----	The saints daily exercise A treatise concerning the whole dutie of prayer. Delivered in fiue sermons vpon I Thess. 5.17. By the late faithfull and worthy minister of Iesus Christ, Iohn Preston, Dr. in Divinity, chaplaine in ordinary to his Maiesty, Master of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolnes Inne. Preston, John, 1587-1628. 1629 Approx. 244 KB of XML-encoded text transcribed from 91 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A09999 STC 20251 ESTC S105990 99841715 99841715 6314 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Prayer -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2003-01 Apex CoVantage Keyed and coded from ProQuest page images 2003-02 John Latta Sampled and proofread 2003-02 John Latta Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion THE SAINTS DAILY EXERCISE . A Treatise concerning the whole dutie of prayer . Delivered In fiue Sermons vpon 1 Thess. 5. 17. By the late faithfull and worthy Minister of Iesus Christ , IOHN PRESTON , Dr. in Divinity , Chaplaine in ordinary to his Maiesty , Master of Emmanuel Colledge in Cambridge , and sometimes Preacher of Lincolnes Inne . IAMES 5. 16. The effectuall fervent prayer of a righteous man availeth much . PSAL. 66. 18. If I regard iniquity in my heart , the Lord will not heare my prayer . LONDON , Printed by W. I. and are to bee sold by Nicholas Bourne , at the South Entrance of the Royall Exchange . 1629. TO THE READER . Courteous Reader . TO discourse largely of the necessity and vse of this peece of spirituall armour , after so many learned and vsefull Treatises , vpon this subiect , may seeme super fluous , especially considering that there is much spoken to this purpose , for thy satisfaction , in the insuing Treatise ; wherein , besides the vnfolding of the nature of this dutie , ( which is the Saints daily exercise ) and strong inforcement to it , there is an endeavour to giue satisfaction in the most incident cases , want of clearing whereof is vsually an hindrance to the chearefull , and ready performance thereof . In all which , what hath beene done by this Reverend and worthy man , we had rather should appeare in the Treatise it selfe , to thy indifferent iudgement , then to bee much in setting downe our owne opinion . This we doubt not of , that , by reason of the spirituall , and convincing manner of handling this Argument , it will winne acceptance with many , especially considering , that it is of that nature , wherein , though much haue beene spoken , yet much more may be said with good relish to those that haue anie spirituall sense : for it is the most spirituall action , wherein wee haue nearer communion with God , then in anie other holie performance , and whereby it pleaseth God to conveigh all good to vs , to the performance whereof Christians finde most backwardnesse , and indisposedness , and from thence most deiection of spirit ; which also in these times , is most necessarie , wherein , unlesse wee fetch helpe from heaven , this way , wee see the Church and Cause of God like to be trampled vnder feete . Onelie , remember that we let these Sermons passe forth as they were delivered by himselfe , in publicke , without taking that libertie of adding or detracting , which , perhaps , some would haue thought meete : for wee thought it best that his owne meaning should be expressed in his owne words and manner , especially considering there is little which perhaps may seeme superfluous ●o some , but may , by Gods blessing , be vsefull to others . It would be a good prevention of manie inconveniences , in this kinde , if able men would bee perswaded to publish their owne works in their life time , yet wee thinke it a good service to the Church , when that defect is supplied by giving some life to those things , which otherwise would haue died of themselues . The blessing of these labours of his we commend vnto God , & the benefit of them vnto thee , resting Thine in our Lord Iesus Christ , RICHARD SIEES . IOHN DAVENPORT . THE SAINTS DAYLY EXERCISE . THE FIRST SERMON . 1. THES . 5. 17. Pray continually . THe Apostle here , in the latter end of this Epistle , heape●… vp many precepts together , and therefore , we shall not need to seeke out the dependance of these words vpon those that go before , or those that follow after . Reioyce evermore ( ●…aith he ) Pray 〈◊〉 , in all things gi●… thankes : for this is the will of God in Christ Iesus to you wards . Wee are 〈◊〉 〈◊〉 〈◊〉 this Text ▪ 〈◊〉 this duty of of prayer 〈◊〉 co●… ended to vs , and it is a commend from God himselfe delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be with our any great premises ▪ and reasons , and indeed , having therefore the more authority in it . Pray Continually . IN the handling of which we will do these three things . First , we will shew you what Prayer is . Secondly , why the Lord requires this at our hands ; for a man might obiect , The Lord knowes my wants well enough , he knowes my mind , and how I am affected ▪ I , but yet the Lord will haue vs to pray , and to aske before hee will bestow it upon vs. And lastly , what it is to pray continually . For the first . If we should define prayer in generall to you , I would giue you no more but this description of it . It is an expression of the mind to the Lord ; Sometimes by words , sometimes without words , but yet there must 〈◊〉 〈◊〉 〈◊〉 , and some opening of the will to him ; I 〈◊〉 is the generall . But now to know what a rig●… 〈◊〉 is , what such a prayer is , as God accepts ; 〈◊〉 〈◊〉 haue another 〈◊〉 which must haue 〈◊〉 ingredient●… into 〈◊〉 , and so , Prayer is , nothing else but an 〈◊〉 , 〈◊〉 ●…ering of th●…se holy , ●…d good dispositions to God , that ●…rise 〈◊〉 ▪ 〈◊〉 spirit ; 〈◊〉 the ●…generate part , in the 〈◊〉 of 〈◊〉 Christ ▪ Where you are to obserue this ; That the prayers , that wee make , a●…e divided into one of these two sorts : First : Some are such prayers 〈◊〉 are the expression of our owne spirits , the voice of our owne spirits , and there i●… nothing but flesh in them ; such prayers as any naturall m●…n may make to the Lord. And these the Lord regards not , hee knowes not the meaning of them , that is he do●…h not accept them . Secondly , There are prayers that are the voice of Gods own Spirit , that is , such as arise from the regenerate part which is within vs , which is quickened and inlarged to pray from the immediate helpe of the holy Ghost ; These prayers are onely accepted ; And of these it is said , he knowes the meaning of the Spirit ▪ That is , hee so knowes it , and sees it , that also he accepts it . Therefore you shall see in Hosea 7. 14. when they prayed , and prayed earnestly , yea they set a day a part for prayer , they called a solemne Assembly . And kept a fast , yet , saith the Lord plainly , yee did not call vpon me when you howled vpon your bedd●… ; for ( saith he you assembled your selues for corne , and for mine , which any naturall man may doe ; And therefore , ( saith he ) ●…t is but a ●…wling . It is the voice of beasts to seeke for wine , and oile , and 〈◊〉 , but he saith plainely , you called not vpon ●…e ; when , notwithstanding , they spent a whole day in prayer : But the meaning is ; that the Lord regard●… this as no prayer a●… all . And therefore ●…o open a little this description vnto you : for it is one 〈◊〉 〈◊〉 〈◊〉 wee haue to doe , in the handling of this Text , to describe to you the meaning of this precept what the nature of prayer is , that you may know what kind of prayer it is , that prevailes with God. I say , it is an expre●… of holy and good 〈◊〉 . I vse that expression , rather of dispositions then desores , because the●…e is some part of prayer that stands in thanksgiving when you desire nothing at Gods hands , but giue thanks for that you haue receiued ; mark , first , that they must be holy , & good the desires & dispositions must be good : for that i●… 〈◊〉 rule ; all the affections and desire●… are good , or evill , according 〈◊〉 their obiects 〈◊〉 〈◊〉 these that 〈◊〉 fixed vpon good 〈◊〉 ▪ 〈◊〉 good desires . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ what are the good things 〈◊〉 〈◊〉 the desi●…s , and dispositions of the 〈◊〉 good : They are temporall things and spiritual both . A man may pray for temporall thing●… in a spirituall manner , and the desire may be good ; And 〈◊〉 he may pray for spirituall things in a carnall manner , and the desire may bee naught . Therefore that must be observed withall , that it is not simply the obiect , but there is a certaine manner of 〈◊〉 . For example , if a man pray for 〈◊〉 things , for o●… 〈◊〉 comforts , 〈◊〉 things 〈◊〉 belong to the present 〈◊〉 of his body 〈◊〉 : If he pray for them with these condi tions , that he prayeth for that which is convenient for him , he prays for such a measure a●… God se●… to be 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 with 〈◊〉 〈◊〉 for me , This prayer is good . Bu●… ( if a●… 1. Tim. 6. If any 〈◊〉 will be rich ) it is an inordinate desire when men wil haue excesse of these outward things , and more then is 〈◊〉 for them . And agai●… , if you desire that which is conveient , and spend it vpon your 〈◊〉 ; If you desire health ▪ and long life , that you may liue more pleasantly ; If you desire wealth , that you may liue more deliciously , and not simply that which the creature may desire , and ●…o the ●…nd that you may hee the more enabled to se●…e the Lord in these things , your desire is not good . So I say , first it must bee for that which is convenient ; secondly , you must not spend 〈◊〉 vpon your 〈◊〉 , but in Gods service . And lastly , wee must pray for them in a right method , First the Kingdome of God , and 〈◊〉 other things , that is , set a price on them , as you ought , not too high a price , but value them aright . We should so pray for outward things as our prayers may be spirituall . On the other side , a man may pray for spirituall things in a carnall manner , as for temporall things in a spirituall manner . A naturall man may pray●…rnestly ●…rnestly for saith and for grace , and repentance , not out of any beautie that he sees in them , not out of any taste and relish ▪ that he hath of them , but because hee thinkes them a bridge to leade him to heaven and that hee cannot come thither with out them : when he considers in his heart that hee cannot be ●…ved without these things , I say , then hee may desire th●…m , and desire t●…em 〈◊〉 〈◊〉 . It was the 〈◊〉 〈◊〉 〈◊〉 , who cryed so earnestly for grace , that hee might haue but a d●…p of it , because he could not be saved without it , bee giues the reason himselfe , he said withall , hee saw no excellencie in it , he desired it not for it selfe ; and therefore he thought his prayers should not bee heard . Thus you see that prayer is an expression of holy and good desires , and it is an offering them vp to the Lord. I will not stand vpon that ( you are well enough instructed in it ) that whatsoever petition is made to the creature , it is not a prayer , they must 〈◊〉 be offered vp to the Lord. Then I adde , they a●… such as 〈◊〉 are so from the regenerate part , this is , looke how much there is of the 〈◊〉 part in a prayer , look how much 〈◊〉 holy Spirit hath to doe in it , looke how much 〈◊〉 from that which is called the 〈◊〉 〈◊〉 ; so 〈◊〉 as it is sanctified , so farre that prayer is accepted and no further . But , that wee may open this a little more fully , wee will shew you it by some other expressions of prayer , that we finde in the Scriptures . It is called a l●…ft 〈◊〉 of the ●…eart to God , a po●…ring forth of the soule to the Lord , 1. Sam. 1. 15. A 〈◊〉 of him i●… spirit , so Paul calleth it . Now if we open these p●…rases vnto you a little , you shall know more fully wherein the nature of right praying to God co●…s . That phrase the Apostle ●…seth , who●… 〈◊〉 i●… my spirit ( it is the same 〈◊〉 〈◊〉 the original that 〈◊〉 〈◊〉 fo●… fasting and 〈◊〉 ) Now what i●… that to pray to God in the spirit ; for a man may say , 〈◊〉 cannot make a prayer , but there is an act o●… hi●… mind goes to it , ( and everie man what service soever he performe , his spirit must needes haue a hand in it , so it cannot be performed without the mind . I take this to be the meaning of it , the Apostle his scope , is to distinguish the true and holy services of God from those that are but shadowes , and counterfeit , that are but the body and carcasse of right service . Therefore , when he saith . I serue the Lord in my spirit , or I pray in the spirit . The meaning is this , when the prayer of a man is not onely that which the vnderstanding dictates to him , but when the whole soule , the will and affection●… goe together with his petition , and whatsoever the petition is , a mans heart is affected accordingly . As , for example , if a man come to confesse his sinnes , and yet sleights them inwardly in his heart ; If a man pray for reconciliation with God , and yet haue no longing and sighing in his heart after it , if hee earnestly aske grace , and the ●…ortification of sinfull lusts , when the heart doth not inwardly seek it , now he praies not in the spirit . To pray in the spirit is as that in Iohn 4. 24. He will be worshipped in spirit and in truth . The m●…ning is , so to pray , that the heart goe together with our petition , also , this is the meaning of th●…t 〈◊〉 〈◊〉 ●…owreth forth his soule before the Lord. So 〈◊〉 saith of her selfe ; I am a woman troubled , &c. And po●…re ●…t my soule before the Lord. That is when a man deliuers to God that which the vnderstanding and mind ha●… devised ( for prayer is not a worke of 〈◊〉 , or of memory , ) but when a man powteth foorth his whole soule ( that is ) his will , and affections , when they goe together , when there is no reservation in his mind ; but when all within him is opened and explicate , and exposed to the view of the Lord , not as 〈◊〉 saith of himselfe , when hee came to pray for the mortifying of his lusts , saith he , I had a secret inward desire that it should not bee done . Therefore when the soule is po●…red ●…rth , the meaning is , that all ●…e opened to him ; so that when a man wi●… make an acceptable prayer , hee must make this accompt , hee must then call in all 〈◊〉 thoughts and affections , and ●…collect them together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , o●… 〈◊〉 the s●…ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●…nd that makes prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; wheras otherwise , it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thing that hath no strength 〈◊〉 〈◊〉 〈◊〉 it . Now with all , this you must know , that when wee say the whole soule must goe together with the petition , the meaning 〈◊〉 , that not onely the will , and affections be imployed ( 〈◊〉 i●… 〈◊〉 naturall man , in his desire of health , when hee is sicke , or w●…th assistance , ●…d guidance in difficult cases , not onely the vnderstanding , but the will and affections are 〈◊〉 ●…gh , it is likelie ) and therefore we adde 〈◊〉 〈◊〉 , that 〈◊〉 which is called the spirit , which is 〈◊〉 in the whole 〈◊〉 , that 〈◊〉 be s●… a work in the performance of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whensoever we seek to him in prayer . For this you know , that there are two things in a regenerate man ( for that you must take for granted by the way that no naturall man is able to make a prayer acceptable to God , seeing there is no spirit in him , but in the regenerate man ) there is I say flesh and spirit , now when we come to powre forth our hearts to the Lord , that which lyes vppermost will be ready to be powred forth first ; and that which is spirituall , it may be , lyes in the bottome , and that is kept in , and so a man may make a carnall prayer , though he be a holy man ; that is , when the flesh hath gotten the vpper hand ; as in some fits it may , when the mind is filled with worldly sorrow and wordly reioycing , and worldly desires , and these would bee expressed to the Lord ; it is a prayer that the Lord regards not , though the man bee holy , from whence it comes , but right prayer is this , when the regenerate part is acted and stirred vp , and the flesh that hinders , is remooved . For you must know this , that wheresoeuer there is a regenerate part in any man , there is a regenerate aptnesse in that to call vpon God ; and it cannot bee disioyned from it , but that is not alwayes in act . As we see a fountaine , it hath alwayes an aptnes to powre forth water , it is ready to breake into a current , but , if it be stopped with stones & mud , and other impediments , it cannot breake out , so he that is a regenerate man , that hath a holy part in him , there is an aptnesse to prayer . Which is that which our Saviour saith , Math. 26. 41. The spirit is willing , that is , there is alwayes a willing nesse that followes the spirit , or the regenerate part in a holy man , but saith he , The flesh is backeward , that is , it stops this fountaine , and therefore Rom. 8. 27. The spirit is said there to helpe our infirmities , and to make requests for vs ; that is , even as a man remooues stones from a ●…ountaine with his hands , and when he hath done that , it breaks out into a current , so the holy Ghost removes this flesh , that stops vp the current , the spirit takes away those carnal impediments that are in vs. And not onely so , but stirreth vp the regenerate part , and when that is done , we are able to make a spirituall prayer to God in Christ Iesus ; So that is the thing , that you are now to obserue , That the spirit must h●…lpe our infirmities , when we come to call vpon God , and our prayers bee so farre acceptable as they bee the fruits of the regenerate part ; now we want but one thing to adde in the definition . They are such prayers as are offered to God in the name of Iesus Christ. This is a thing that you all know , that those prayers that are not offered vp in Christ , are not acceptable , because the person is not regarded . It was the sinne of Vzzi●… in the 2. Chron. 26. he would goe to the Temple himselfe being a King on the throne , and hee would offer incense without a Priest. Wee doe the very selfe-same thing , whensoever we goe to offer vp any prayer to God without Christ Iesus ▪ In the old 〈◊〉 men might bring their sacrifices , but still the Priest must off●… them ; so must w●…e here ▪ and the reason is given , Reu. 8. because the prayers that come from vs ●…auour of the flesh , from which they come , and the Angell of the Couenant mingleth much incense with them , and makes them sweet and acceptable to God , with much incense , that is , as the flesh is more , so there needes more incense , that they may be made acceptable to God the Father . So that we haue indeed a double intercessour : one is , the spirit that helpes our infirmities , that helpes vs to make our petitions , that quickens , and enlargeth our hearts to prayer : The other is the intercessor to make them acceptable to God , that he may receiue them , and not refuse & reiect them . So much shal serue for the first thing , to shew you what the duty is , what a right , true , and acceptable prayer is . Now for the second , Why we must pray ( for that obi●…ction a man may make ) the Lord knowes my minde well enough , and what needes such an expression of it by prayer ? The reasons briefly why the Lord will haue vs to pray are taken : Partly from himselfe . And partly from vs. 1. From himselfe , though he be willing to bestow mercies vpon vs , yet he will haue vs aske his leaue before he doth it . As , you know ▪ fathers doe with their children , though they intend to bestow such things vpon them , as are needfull , yet they will haue their children to aske it ; & as it is a common thing among men , though they be willing a man should passe through their ground yet they will haue leaue asked , because by that meanes the propertie is acknowledged , otherwise it would be taken as a common high way , so the Lord will haue his servants come and aske , that they may acknowledge the propertie he hath in those gifts he bestowes vpon them : Indeede , otherwise we would forgetin what tenure we hold these blessings wee enioy , and what service wee owe to the Lord , as you know , there is a homage due to the Lord , that the Lord might bee acknowledged ; so the Lord will haue this duty of prayer performed that we may acknowledge him , that we hold a●…l of him , and that we might remember the service that we ought to doe to him , to rise and goe at his command , that is , to doe his service , which we would be ready to forget , if wee were not accustomed to the duty of calling on him . Likewise he will haue it done for his honours sake , hee will hauen en call vpon him , that they may learne to reuerence him , and likewise that oothers might be s●…irred vp to reverence him , and to honour him , and to feare him . The servants of a Prince doing honour and reverence to their Lord , they stirre vp those that are lookers on : And as the Schoolemen say of glory . Glory is properly this , not when a man hath an excellencie in him , ( fo●… that hee may ha●…e and yet bee without glorie ) but glory is an ostentation , a shewing out of that excellencie . It is the phrase that is vsed in the Sacrament ; you shall celebrate the Sacrament , that you may shew forth the Lords death ; so the Lord will haue vs come and call vpon his name to shew forth the duty of prayer , and that we may shew forth his glory . This is for the Lord himselfe . Now for our selues , we are to doe it , partly , that the graces of his spirit may bee increased in vs : for prayer exerciseth our graces ; every grace is exercised in prayer , and they being exercised are increased . See an excellent place for this in Iude 20. That you beloved edifie your selues in the holy faith praying in the holy Ghost , as if hee should say , The way to edifie your selues , and build vp your selues is to pray in the holy Ghost ; that is , spirituall prayer made through the power , and assistance , and strength of the holy Ghost . Every such prayer it builds vs vp , it increaseth . Every grace in vs , faith , and repentance , and loue , and obedience , and feare , all are increased by prayer . Partly , because they are exercised and set a worke in prayer : for the very exercise increaseth them . And partly also , because prayer brings vs to Communion with God. Now , if good company increase grace , how much more will Communion with the Lord himselfe quicken and increase it . Moreouer , this duty is required , that we may be acquainted with God : for there is a strangene , betweene the Lord and vs , when wee doe not call vpon his name . It is the command which you sh●…l finde i●… Iob 22. 21. Acquaint thy selfe with the Lord 〈◊〉 th●… ma●…st haue peace with him , and th●…u shalt haue prosperitie . Now , you know how acq●…intance growes amongst men ; it is by conversing together , by speaking one to another . On the other side ; wee say when that is broken off , when they salute not , when they speake not together , a strangenes growe●… ; so it is in this : when wee come to the Lord ; and are frequent , and ●…ervent in this du●…y of calling vpon him , we grow acquainted with him , and without it wee grow strangers , and the Lord dwells a●…arre off , we are not able to behold him , except we be accustomed to it , and the more wee come into his presence , the more we are acquainted vvith hi●… . Therefore that is another reason why wee should vse this , that wee may get acquaintance with the Lord. Likewise , that vve may learne to be thankfull to him for those ●…ercies vve haue received from hi●… ; for , if 〈◊〉 should bestow mercies vpon vs , vna●…ked , we vvould forget them , his hand would not be acknowledged in them , and vvee would not see his providence in disposing those blessings that vve doe enioy , but vvhen vve come to aske every thing before him , vve are then readie to see his hand more , and to prize it more , and vve are disposed to more thankefulnesse . So that it is a ●…ure rule commonly ▪ vvhat vv●…e vvinne vvith prayer , that vvee vve●…re vvith thankefulnesse , and that vvhich vvee get vvithout praier , vvee spend , and vse without any lifting vp of the heart to God , in praising him , and acknowledging 〈◊〉 hand , in b●…wing it vpon vs , ●…o you see what 〈◊〉 duty is . And , Secondly , why the Lord will haue this duty performed . Novv , thirdly ( in a vvord ) vvhat is it to pray continually , The word in the originall signifieth , such a performance of this duty , that you doe not cease to doe it , at such times as God requires it at your hands . Compare this vvith that in 2. Tim. 1. 3. The Apostle saith there , that hee hath him in continuall remembrance , praying for him night and day , vvhence the same vvord is vsed that is here . Novv vve cannot thinke that the Apostle had Timot●…y in continuall remembrance , that he vvas never out of his thought , but the meaning is , vvhen he did call vpon God , from day to day , he still remembred him . So that to pray continually , is to pray very much , to pray at those times vvhen God requires vs to pray . For it is the definition that Philosophers giue of idlenesse . a man is then said to bee idle when hee doth not that which he●… ought , in the time when it is required of him . Hee is an idle man that workes not , when hee ought to worke ; So hee is sayde not to pray continually that prayes not when hee ought to pray . So that I conceive this to bee the meaning of the Apostle , R●…ioyce ●…rmore ( sayth hee ) but when hee comes to this exhortation of prayer , hee contents not himselfe to say pray very often , but pray continually , as wee vse 〈◊〉 expresse ourselues when wee would haue a thing frequently done , wee say , see that you be alwayes doing of this . So the 〈◊〉 is to shew that it should be exceeding often , and that it should be very much done . Hence we gather this by the way , that we are bound to keepe our constant course of calling vpon God ; at the least twise a day , whatsoever we doe more . But you will say what ground haue you for that , why doe you instance in that twice a day . The ground of it is this , when the Apostle bids vs pray continually , doe it exceeding much , doe it very often , the least we can doe it is twice a day , we may doe it oftner , but that , I say , is the least . When wee haue such a command 〈◊〉 this , when we haue such a precept as this , Pray continually , and this rule illustrated by such examples as we t●…ue in the scriptures , why is it recorded , if it be not true of euery example in that kind that is said of the generall example , 1 Cor. 10. They are written for our learning ? when it is said that David prayed oft , and Daniel expresly in the 6. Dan. 3. He prayed three times a day , that was his constant course . I say , we may thinke we are bound to doe it at the least twice a day . Consider a little , the reason of it why we are bound to doe it . In the ( Temple , you know , the Lord was worshipped twise a day , there was 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 sacrifice . What was the ground of that commandement●… there was no reason of it , but that the Lord might be worshipped , and that was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it done 〈◊〉 a day , morning and evening : but besides that , it vvas not onely that the Lord might be vvorshipped , ( wherein we should follow that example of worshipping him morning and evening . ) But likewise our occasions are such , that that is the least we can doe to call vpon him constantly morning and evening : for there is no day but we vse many blessings , and vve take many of his creatures . Now vvee may not take any of them without his leaue ; so that thou art bound to aske for them before thou take them , and pray for a blessing vpon them ; or else thou hast no right to them , thou hast no lawfull vse of them , that place is plaine , 1. Tim. 4. Everie Creature of God is good , and ought not to bee refused , if it be receiued with thanksgiuing : for it is sanctified by prayer . So that , if you take common blessings euery day , and doe not seeke them at the Lords hands before you take them , they are not sanctified vnto you , you haue not a lawfull vse of them , you haue no right vnto them . Besides , my beloued , It is that which the Lord commands in every thing , Make your requests knowne in every thing , that is , vvhensoever you need any thing , make your requests knowne ; so in every thing giue thankes . And therfore the least we can doe vvhen vve have received , and do need so many mercies , is to give thankes , and to seek to him so often , from day to day . Moreover , doe not our hearts need it , are they not ready to goe out of order , are they not ready to contract hardnesse , are they not ready to goe from the Lord , and to bee hardned from Gods feare . Therefore this duty is needfull , in that regard , to compose them , and bring them backe againe into order . More ouer , doe not the sinnes we commit daily , put a necessity vpon vs , of doing this , that they may be forgiuen , and done away , and that wee may be reconciled to God againe ? Therefore do not thinke that it is an arbitrary thing to call vpon God twice a day , because there is no particular expresse command ; for , if you consider these places that I haue named , and the reasons , wee shall see there is a necessitie lyes vpon vs to doe it . So much shall serue for that , I come novv to make some vse of this that hath beene deliuered . First , in that such prayers , as the Lord accepts , are an expression of holy desires , such desires as rise from the regenerate part of a man ; Hence then we see that all natural men are in a miserable condition , when times of extreamitie come ; and when the day of death comes , when there is no helpe in the world , but seeking to the Lord , when all the creatures forsake them , and are not able to helpe them ; and there is no way to goe to the Lord but by prayer ; if prayer bee an effect , and fruit of the regenerate part of a man , a carnal man is not able to helpe himselfe , hee is in a miserable condition . Therefore let men consider this that put all off to times of extreamitie . Put the case , thou hast warning enough , at such a time . Put the case thou hast the vse of thy vnderstanding , yet thou art not able to doe any good without this : For , if there be not grace in the heart , thou art not able to make a spirituall prayer to the Lord , that the Lord accepts . Therefore take heede of deferring , and putting off . Labour to bee regenerate , to haue your hearts renewed , while you haue time , and if thou bee not able to call vpon God in the time of health , how wilt thou doe it when thy wits , and thy spirit are spent , and lost , and in the times of sicknes and extreamity : therfore let that be considered , which we do but touch by the way briefly . Secondly , if the Lord command this , if it bee the command of God : Pray continually : Then take heed of neglecting this duty , rather bee exhorted to be frequent and servent in it , to continue therein , and watch there to with all perseuerance . It is a common fault amongst vs , either wee are ready to omit it , or to come to it vnwillingly , or else we performe it in a carelesse , and negligent manner , not considering , what a command lyeth vpon the sonnes of men to performe it constantly and conscionably . I beseech you consider this , that it is a priviledge purchased by the blood of Iesus Christ , Christ dyed for this end , it cost him the shedding of his blood , That wee through him , might haue entrance to the throne of grace , and will you let such a priviledge as this lie still ? If you doe , so farre as is in you , you cause his blood to be shed in vaine : for , if you neglect the priviledges gotten by that blood , so farre you neglect the blood , that procured them ; but to neglect this duty is to neglect that . Besides , if wee aske you the reason ; why you abstaine from other sins , why you steale not , why you commit not adulterie , and murther ; The reason that you giue , i●… , because the Lord hath commanded you . Hath not the Lord commanded you to pray constantly , at all times ? If you make conscience of one commandemēt , why doe you not of another ? consider Daniel in this case , Dan. 6. hee would not omit a constant course of prayer , he did it 3. times a dayes , & that was his ordinary custome . If he would not omit it to spare his life , if he would not omit it in such a case of danger as that , why will you omit it for businesse , for a little aduantage , for a little gaine , for a little wealth or pelie , or pompe or pleasure , or whatsoever may draw you from that duty ? doe but consider what an vnreasonable , and how vnequall a thing it is , that when the Lord giues vs meate and drinke , and cloathes , from day to day , when he giues vs sleepe , euerie night , when hee prouides for vs such comforts , as wee haue neede of ( as there is not the least creature that doth vs any service , but as farre as he sets it a worke to doe that service ) for vs to forget him , and not to giue him thankes , and not to ask these things at his hands , not to seeke vnto him , but to liue as without God in the world , as we do , when we neglect this duty . I say , it is a profession of living without God in the world ; wee are strangers to him , it is open rebellion against him . Therefore take heed of omitting it , take heed of neglecting it . Besides all this , wee should doe it for our owne sakes , if wee consider what vse we haue of this duty for our selues . Is it not the key that openeth all Gods treasures ? when heaven was shut vp , was not this the key that opened ? when the wombes were shut vp , was not this it that opened ? you know , Eliah prayed for raine , so wee may say for every other blessing . All Gods treasures are lockt vp , to those that doe not call vpon his name , this opens the doore to them all , whatsoever they be that we haue occasion to vse , this is effectuall ; it doth it better then any thing besides . If a man be sicke , I will be bold to say it , a faithfull prayer is more able to heale his disease then the best medicine , The prayer of faith shall heale the sicke . Iam 5. you know , the woman that had the bloody issue , when she had spent al vpon Phisitians , and could doe no good ; Then shee comes to Christ , and offered faithfull prayer to him , that did it , when so many years phisick could not do it , beloued , if there be a Prince or a great man , whose mindwe would haue turned towards vs , a faithfull prayer will doe it sooner then the best friends . So it was with Nehemiah ; you know his request , That the Lord would giue him favor in the fight of the man , if we be in any strait , as it was in Iosephs case , if we haue any difficult matter to bring to passe , this prayer and seeking to the Lord will expedite , and set vs at libertie sooner , it will finde a way to bring it about more then all the wittes in the world ; because it set●… God on work . You haue no power to do any Certainely a praying Christian that is prevalent and potent with God ( that seekes to him ) hee is able to doe more then all the riches in the world , they set the diuell a worke ; but prayer sets God a worke , it sets him a worke to doe vs good ; and to heale vs , and to deliuer vs out of extremities , and therefore , I say for our owne sakes , even out or selfe . loue ; and for common comforts , you haue need to vse this . Certainely , if these things were beleeved ( but you heare them , you giue vs the hearing for the time ; but if they were beleeved , ) many would be more frequent in this duty , they would not be so negligent in it , or come in so carelesse a manner to it . Besides this , I beseech you to consider this , every man desires ioy , and comfort , & commonly one thing that keepes vs off from this duty , is sports and pleasures , one thing or other , that we take delight in , which dampe and hinder vs in these things , in spirituall performances , Prayer is the best way of al other to fil thy heart with ioy , as we see in Ioh. 16. 24. he saith there , In my name you haue asked nothing hitherto , but now aske that your ioy may be full . This is one motiue that Christ vseth to exhort vs to bee frequent in this duty , that our ioy may be ful : that I take to be the meaning of that of Iames the 5. If any be sad , let him pray ; not onely because prayer is ●…eable to such a disposition , but likewise it wil cheere him vp , it is the way to get comfort , if any be sad , let him pray . So it is in the 4th to the 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 make your requests known : and the peace of God 〈◊〉 keepe you in the Communion of Iesus Christ. That is it , that brings peace , and quietnes ; and therefore there is much reason , why we should be constant in this duty , it is that which quickens vs , it is that which fills vs with ioy , and comfort , and with peace , which is that that euery one desires . Moreouer , consider it is thy buckler , prayer is the helmet that keeps thee safe : when a man neglects it , when he ceaseth to go to God by prayer , when he once shewes himselfe to be a stranger to the Lord by neglecting this duty , then he is out of the pales of his protection , like the conies that goe out of their burrowes : for so is the Lord to those that pray , The Lord is a protection to those that call vpon his name . The very calling vpon his name is a running vnder Gods wings , as it were , that is a putting our selues vnder his shadow , but when thou neglectest that , thou wandrest abroad from him . Now do we not need protection from outward dangers , from day to day ? doe wee not need to be kept from the inward danger of sinne and temptation ? surely prayer is one part of the spirituall Armor , as we see in the 6. of the Ephes. In the compleat armour of God , prayer is reckoned vp the last , as that that buckles vp all the rest , saith the Apostle , Continue in prayer , and watch to it with perseuerance . And you haue the more reason to doe it , because it is not only a part of this armor , but it inables you to vse all the rest , To vse the word , and to vse faith : for prayer stirs them vp all . What is it to haue Armour , and not to haue it ready ? now prayer makes it ready . Therfore you see Christ prescribes the same rule in the 26. 〈◊〉 4. Pray that ye enter not into tentation , as if that were the way to secure vs , and to shelter vs , and to keepe vs safe from falling in to temptation . It is a thing I would advise you to , to pray and to seeke to the Lord continually . Therefore , if wee should vse onely this reason to you , to bee constant in this duty , because it is for your safetie , it were sufficient . You know when a man is as a Citty whose walls are broken downe , when hee lies exposed to temptation , he is in a dangerous case . So I may vse this Dilema , to you if you haue a good disposition , if you thinke thus I hope I am well enough ; I hope my heart is in a temper good enough , I am not now exposed to any temptation , I feare nothing , make this argument against thy selfe ; why doe I neglect so good a gale , if my heart be so well disposed to pray , why doe I then omit it ? Againe , if there be an indisposition in me , why do I hazard my selfe ? what if Sathan should set vpon thee , what if the world should set vpon thee , what if a sutable temptation agreeable to thy lusts be offered , art thou not in danger ? and therefore a constant course should be kept in it , we should take heed of being negligent in it . And will a man now professe that hee hopes he is the servant of God , and in a good estate , although he do not pray so much as others , ( we speake not of frequency simply , but of such a performance as is required ) I say , to professe that thou art a servant of Christ , and that thou louest 〈◊〉 , and that he is thy husband , and that thou art his servant , and yet thou callest not upon him from day to day , this is an idle thing , it is impossible ; if thou didst loue him , thou wouldst express thy self in calling vpō his name . Shal a friend that is but an acquaintance to vs , in whom we delight come to vs , and we are willing to spend many houres with him , and shall we professe our selues to be friends of God , and him to be a friend to vs , and that we delight in him , and yet neglect this duty ? this is a common thing amongst you , when you see a man that meditates all his matters himselfe , or , if he doe open his mind , and tell them to somebody else , it must be such a one as professeth to be a friend to him , now if this friend should never heare from him , nor hee should never speake to him , or if he doe , it is in such a negligent manner , as it may appeare , hee doth not trust him , he doth not regard what hee can doe for him , and he doth it so shortly , that hee can scarsely tell what the businesse is , I say , in such a case , would you not reckon his profession of friendship to be an idle , and emptie profession ? now apply it to thy selfe , those that say they haue communion with God , and they hope their estate is good enough , they stand in good tearms with him , but yet , if they ●…e in any necessitie , for all the matters and occasions that fall out from day to day , either they thinke of them in themselues , or they are apt enough to declare them to man , or if they goe to God , they doe it negligently , they post ouer the matter , so as they haue scarce leisure to expresse themselues and their doings ; doe you thinke hee will take such for friends ? and do you thinke , that this is a true sound and hearty profession ? Therefore ( to end this ) I beseech you consider it , and take heede of being remisse , and negligent in it , you see it is a command from the Lord , Pray continually . And so much for this time . FINIS . THE SECOND SERMON . 1. THES . 5. 17. Pray continually . NOt to repeate what hath beene delivered , but to presse this point on vs a little further ( for what is more necessarie , then that wee should keepe a constant course in this duty , since the very life of Religion consists in it ? ) I adde this to all I prest in the morning , that if you doe neglect it , it exposeth you to great disadvantage , both for the outward man , and for the inward man , and there are but these two that you need to care for . For the outward man , it deprives you of the blessing ; put the case , you haue never so good successe in your enterprizes ; put the case you haue outward comforts in abundance , yet still the blessing is wanting , and not onely so , but it vncovers the roofe , as it were , and the curse is rayned downe vpon your tables , vpon your meat and drinke , vpon all the endeavours , and all the enterprizes you take in hand . We consider not what we doe , when we neglect this duty , what dangers we expose our selues vnto from day to day : for it is one thing to haue outward comforts , and another thing to haue the blessing with them . Besides , consider what losse you suffer in the inward man , when you neglect this duty at any time : for that is ready to be distempered ; and to goe out of order , it is ready to contract hardnesse , to contract soile , spirituall grace is ready to decay . It falls out with mans heart , as it doth with a garden that is neglected ; it will quickly be overcome with weedes , if you looke not diligently to it , and the way to looke to it is constancy in this duty . That is a notable place : Iob 154. when Eliphaz observed some distēper in Iobs affections ( as he apprehended it ) he tels him that the speech he vsed was not comely , but vaine and sinnefull , and what then ? surely Iob ( saith he ) thou restrainest prayer from the Lord , as if he should say , it is impossible , Iob that thou shouldest fall into these distempers , if thou did de●… keepe thy course constantly in this duty , therefore surely , saith he , thou restrainest prayer from the Lord ; So it is with vs , let vs restraine prayer from God , and distempers will arise quickly in our spirits , worldly mindednesse will bee ready to grow vpon vs , wee shall be apt to be carnall , we shall forget God , and forget our selues , and forget the good purposes , and desires wee had ; and therefore , that you may keepe your hearts in order , you must keepe a constant course in this duty : for if you doe ( though your peace be interrupted ) this will repaire it againe , it will make vp the breaches againe ; though there bee some distempered affections , that grow vpon vs , yet prayer will compose all . As sleepe composeth drunkennesse : so prayer will compose the affections , a man may pray himselfe sober againe , nothing doth it sooner , nothing doth it more effectually ; and this you shall finde , that as you , eyther omit it , or slight it over ; so you shall finde a proportionable weaknesse growing vpon the inward man , as the body feeles , when it neglecteth either sleepe , or diet , or exercise : therefore , to end this exhortation , let vs bee constant in it . Onely remember this ( when wee exhort you thus to keepe a constant course , for which you heard so many reasons in the morning , I say , remember this caution ) that if it be performed in a formall , or in a customary , and overly manner , you were as good to omit it altogether : for the Lord takes not our prayers by number , but by waight : when it is an outward picture , a dead carcasse of prayer , when there is no life , no servencie in it , hee regards it not , be not deceiued in this , it is a very vsuall deceipt , it may bee a mans conscience would bee vpon him , if hee should omit it altogether , and therefore when hee doth something , his heart is satisfied , and so hee growes worse and worse , therefore , consider , that the very doing of the dutie , is not that which the Lord heedes , but hee will haue it so performed ; that the end may be obtained , and that the thing may bee effected , for which you pray . If a man send his servant to goe to such a place , it is not his going to and fro that he regards , but hee would haue him to dispatch the businesse ; so in all other workes , hee cares not for the formalitie of performance , but would haue the thing so done , that it may bee of vse to him ; if you set a servant to make a fire for you , and he goe , and lay some greene wood together , and perhaps put a few coales vnder , this is not to make a fire for you , but hee must , either get dry wood , or he must blow till it burne , and be fit for vse ; so when your hearts are vnfit , when they are like greene wood , when you come to warme them , and to quicken them by prayer to God , it may be , you post over this dutie , and leaue your hearts as cold , and as distempered as they were before : My beloved , this is not to performe this dutie . The dutie is effectuallie performed , when your hearts are wrought vpon by it , & when they are brought to a better tune , and to a better temper then they were before . If you find sinnefull lusts , there your businesse is to worke them out by praier , to reason the matter , to expostulate the thing before the Lord , and not to glue over , till you haue set all the wheeles of your soule right , till you haue made your hearts perfect with God ; and if you finde your hearts too much cleaving to the world , you must wean them , and take them off ; if you finde a deadnes , and vnaptnes , and indisposition in you , you must lift vp your soules to the Lord , and not give over till you bee quickened , and this is to performe the dutie in such a manner , as the Lord accepts , otherwise it is an hypocriticall performance : for this is hypocrisie , when a man is not willing to let the dutie goe altogether , nor yet is willing to performe it serventlie , and in a quicke , and zealous manner : for hee that omits it altogether is a profane person ; and hee that performes it zealoussie , and to purpose is a holy man : but an hypocrite goes betweene both , hee would doe something at it , but hee will not doe it throughlie . And therefore , if thou finde thou hast●…●…ubbered over this dutie from day to day , that thou performest it in a negligent manner , and perfunctorilie , know that it is an hypocriticall performance , and therefore when wee spend so much time in exhorting you to a constant course in this dutie , still remember , that you must performe it in such a manner , that it may haue heate , and life in it , that it may be acceptable to God , and do good to your own hearts , to bring them to a more holie frame of grace , and to a better temper , then , it may bee you found them in , when you went about the dutie . And if you obiect now , I , but it will cost vs much time to doe this ? Indeed , one common cause , amongst the rest , that keeps vs off from the through performance of this dutie is this : but ( to speake to that in a word ) remember this , that the time that is spent in calling vpon God hinders you not in your businesse , though it seem to hinder you , and though it takes so much from the heape , yet indeed it increaseth the heape , as it is said of tithes and offerings , bring them in , and thinke not , that because you ●…en the heape , that you are poorer men , no , saith the Lord , it will increase your store , I will open the windowes of heauen , and you shall haue so much the more for it ; so it is true in this case . In other things you see it well enough . You know , the ba●…ting of the horse , hinders not the iourney , and the oyling of the wheele , and the whetting of the sithe , though there bee a stop in the work for a time , yet , as our 〈◊〉 saying is , a whet is no let , and the doing of this is no impediment . Secondly , put the case it were , yet is it not the greater businesse ? what is it that you g●… by all your labours , and trauailes ? if it bee riches , it comes not into any comparison with grace , and holinesse , with that riches wherewith prayer makes you rich . But , say it bee some●… 〈◊〉 noble then that , as learning , and knowledge , yet , what is that to the renewing of Gods image in vs ? were it not better to spend time to get grace to make vs rich to God ; to make vs to get strength in the inward man , to passe through all varieties of afflictions , in getting that which is the chiefest excellencie of all others : for is not that the best excellencie ? When Adam was in Paradise , the having of Gods Image , you know , it excelled all other excellencies in the world and so it doth still , and the more you pray , the more you get of this image : for a man of much praier is alwaies a man of much grace , it much increaseth those spirituall gifts , which are better then al the outward things you can get by your imploiment and diligence in them : therefore , I say , though it doe spend you much time ; yet know ( as Christ said to Mary ) he that praies much , though he be a great looser in other things , yet he chooseth the better part . Last of all consider this , when thou commest to offer sacrifice to God , wouldest thou offer that which cost thee nothing ? if thy continuing in prayer , and spending much time in it should cost thee some disadvantage in thy affairs , and should loose thee that which another gaines , that thou gettest not so much knowledge , as another man doth , thou doest not so much in thy trade , in thy businesse , thou doest not set things in order , as thou mightest haue done ; yet know this , that it is great wisedome to make our service to God costlie to vs ; you know , Dauids choise : Shall I offer to the Lord that which cost me nothing , and therfore he would needes giue the worth to 〈◊〉 the lebusue for that which he bought , and therefore since it is to a good master , that sees what you doe , that knowes what it costeth , and what losse you are at , and withall , that is willing and able to recompence it , why should you shorten this businesse , and post it over , because of other occasions , and other businesse that you haue to doe ? Oh , but , a man will say further , I am willing to doe it , but I am vnfit for it , and it may be the longer I striue , the more vnfit I grow . To this I answer , first , in generall , if thou doe it as well as thou canst , though thou do it not so well as thou wouldest , in this case , God accepts the will for the deed , when a man puts his strength to it , when there is no indiligence in him , when there is no lazinesse ( for in that case he will not accept the will for the deed , but ) when a man doth his vtmost , as those that would haue giuen more , and could not , their will was accepted for the deed , in 2. Cor. 8. 12. I say , when thou doest what thou canst , when thou sparest no labour to get thy heart vpon the wing , to raise and quicken it , and to inlarge it in this dutie : there God accepts it . But againe , I adde further , there is an vnskilfulnesse in going about this dutie : many times when we are not fit , we thinke to make our selues fitter , by spending time in thoughts , and meditations before , which I denie not but they may be profitable , but yet this I will propound to you that the best way to fit our selues to this duty , when we finde an indisposition vnto it , is , not to stay till we haue prepared our selues by meditation , but to fall presently vpon the dutie , ( I will giue you the reason of it ) because , though a preparation is required for the performance of eues rie spirituall dutie , yet , the remote preparation is that which is intended , and meant , when we say we must prepare : for , if we speake of that which is immediate , the very doing of the dutie is the first preparation to it . For example , if a man were to runne a race , if he were to doe any bodily exercise , there must be strength of bodie , hee must be fed well , that he may haue abilitie , but the vse of the very exercise it selfe , the very particular act , that is of the same kind with the exercise , is the best to fit him for it ▪ so in this duty of prayer , it is true , to be strong in the inward man , to haue much knowledge , to haue much grace , makes a man able , and fit for the dutie ; but , if you speake of the immediate preparation for it , I say , the best way to prepare vs , is the very dutie it selfe ; as all actions , of the same kinde , increase the habits , so prayer makes vs fit for prayer ; and that is a rule , the way to godlinesse is in the compasse of godlinesse it selfe , that is , the way to grow in any grace is the exercise of that grace . It is a point that Luther pressed , and hee pressed it out of his owne experience , and this reason he vseth ; in this case , saith he , when a man goes about to fit himselfe , by working on his owne thoughts , now he goes about to overcome himselfe by his owne strength , and to contend with Sathan alone , but when a man feeleth an indisposition , and goes to God by prayer , & rests on God to fit him , he takes Gods strength to oppose the indisposition , and deadnes of his flesh , & the temptations of Sathan , that hinder him , and resists him . Therefore you shall find this to be the best way to fit your selues for prayer , namely , to performe the duty . If you seeke to expedite , and devolue your selues , out of your vnfitnes , by the working of your own thoughts , commonly , you involue your selues farther into those labyrinths , and are caught more and more . But this I speake by the way concerning matters of vnfitnes . The maine answer to this obiection is that , which I gaue you before , that if a man doe what hee can , and do it faithfully , and in sinceritie , that indisposition shall not hinder him , but still remember , it must be done , it is not an excuse to vs , at any time , nor ought to be , that wee should omit the duty wholy , vnder pretence of an vnfitnes . Thirdly , a man is ready to say againe , but I find many difficulties , how shall I doe to remove them ? The best way hereunto , is the very naming of the difficulties to you , that you may know them , and make account of them ; therefore you must consider this in generall , that , indeede , it is not an easie thing to call vpon God constantly : our misprision of the dutie , our reckoning of it , that it is a more facile , and easie thing , then it is , makes vs more to slight it , and causeth vs not to goe about it with that intention , which otherwise we would , but consider a little what it is . The dutie is very spirituall , and our hearts are carnall , and it is no easie thing to bring spirituall duties , and carnall hearts together . Besides , our natures are very backward to come into the Lords presence , partly by reason of his great glory , by reasō of his M ty , who dwels in light 〈◊〉 , and our weake eyes are apt to be dazled with it , and partly out of an accustomednes , we are not vsed to it , and therefore wee are ready to flye from him , as beasts that are wilde , and are not tamed to our hands , are ready to fly from vs , so backward is our nature to come into his presence . Again , the variety of occasions hinders vs , euery thing keepes vs back ; if a mans heart be cheerfull , it is apt to delight in other things ; if a mans heart be sad , on the other side ; if it bee a slight sadnes , men are ready to driue it away with company , and with sports , and with doing other things , and if the sadnesse be great , we are swallowed vp with anguish of spirit , and then any thing is easier then to pray , as you may see by Iudas , it was easier for him to dispatch himselfe , then to goe and call vpon God ; so it is with men , when they haue excessiue griefe , when their an guish of heart is exceeding great : so that , whether a man hath a cheerefull disposition , or a sad , whether the sadnes bee great or small , still you shall finde a difficultie . If we be idle , & haue nothing to doe , our hearts will be possest with vaine thoughts , and , if we bee full of businesse , that distracts vs also , and indisposeth vs , on the other side : so still there are impediments . But there is one great impediment , among the rest , and most common , which is worldly cares , and worldly-mindednes ; worldly cares hinder spirituall prayer , and spirituall conference , and the holy performance , almost , of euery duty , and therefore , if you finde a difficultie in it , looke narrowly , if that be not the cause . Againe , another great cause of this difficultie in prayer , of such backwardnesse to it , of such indisposition to it , is , because we doe not well consider the nature of God , we want faith in his power , and in his prouidence we doe not consider , that he hath that disposing hand , which he hath in euery thing , that belongs to vs , in health , in sicknesse , in pouertie , in riches , in good successe , and ill successe : for , if we did see the prouidence of God , and acknowledge it more ; we should be ready to call vpon him , but this want of faith in his providence , that the Lord is not seene in his greatnesse , and in his mightie power , this causeth men to be backward to seeke him , but very forward to seeke to the creatures . When we haue any thing to doe , of any consequence , we are ready to post from this man to that man , and from this meanes to that meanes , but very backward , and negligent to goe to God , in prayer , to haue the thing brought to passe , that wee desire , and this ariseth from want of faith , and from ignorance of God , and our not consideration of him . Besides , Sathan hinders vs exceedingly in this duty : for he knowes of what moment it is , and of what consequence , and therefore he doth as the Aramites did , hee fights not against small nor great , but against the King , he knowes it is this duty which quickens euery grace , it is the greatest enemy , which he hath , and if he can keepe vs from prayer , hee hath the vpper hand of vs , hee hath wrested the weapon out of our hands , hee hath disarmed vs , as it were , and then he may do what he will with vs. Likewise the sins we commit , especially grosse sinnes , they are a great hinderance to this duty , and keepe from the spirituall , and cheerefull performance of it : for sinne wounds the conscience , it disioynteth , and dismembers the soule , and a disioynted member , you know , is vnfit to doe any businesse ; yea , when the sinne is healed , and forgiven , yet there is a sorenesse left in the heart , though some assurance of pardon should follow , vpon the commission of a great sin , so that , that is another impediment . I must not stand to reckon vp many , we shall find enough by continuall experience . Onely this vse we must make of it , that , if the impediments bee so many , and the difficulties that keepe vs from a constant course in prayer , and from the performance of it to purpose , so great , then we must put on a resolution to breake through all , and lay it , as an inviolable law vpon our selues , that we will not alter . Let vs thinke with our selues that the thing is difficult , and will cost all the care , and all the intention that may be ; yea , when thou hast ouercome the difficulties at one time , it may be , the next day , thou shalt meet with nevv conflicts , new distempers , new affections , new strength of lust●… , & a new dis position of mind will be on them , and therefore he that will bee constant in this duty , must put on a strong resolution ; as it was the saying of a holy man , one of the holiest men , that these latter times had , that he never went to pray to God , but he found so many impediments , that except he bound himselfe by an vnalterable resolution , that he resolued not to breake vpon any occasion , he could neuer haue kept a constant course in it , or , if he had , hee should neuer haue kept himselfe from a formall , customary performance of it . But I will adde no more , to presse this vpon you , there hath beene enough said , I beseech you consider it . Now that which I promised in the morning to doe , which is , that , that doth exceedingly strengthen vs to the performance of this duty of calling vpon 〈◊〉 , of praying continually ( which we are here commanded to doe ) is to remooue certaine obiections , which are in the mindes of men , that secretly weaken the estimation of this truth , and insensible takes vs off , when we marke them not : for , beloved , when we are so negligent in it , surely there is somethin●… that is the cause of it , and if wee could finde the cause , and remoove it , wee could not spend an houre better . The obiections , that are commonly in the hearts of men , are many , I will name to you but these 4 briefly . First , a man is ready to say , what need I spend so much time , and bee so large in the expression of my wants to God , when he knowes them ? I cannot make them better knowne to him , hee knowes them well enough already , and therfore what needeth it ? To this I answer ( in a word , because it is an obiection that hath not much weight in it ) that it is true ; the Lord knowes thy wants , but withall , he will haue thee to know them ; because , otherwise , thou wilt not seeke to him , thou wilt not set a price vpon the things , that hee bestowes on thee , thou wilt not be thankefull to him , when he hath granted them , and therefore you shall finde , our Saviour Christ vseth this very argument , as a meanes to quicken vs to prayer , saying , Your heavenly Father knowes what you haue neede of , what then ? shall we not therfore pray ? yes , saith he , therefore pray ye the more earnestly , and the more importunately to him : for since he knowes your wants , he will be more ready to heare your requests . I , but , it will be said againe , that hee doth not only know them , but he also means , & purposeth to bestow them : for hee hath made a promise to vs , and his promise i●… firme , and sure , and God is iust , and ●…ust keepe his promise , and when he hath fully purposed it , what needs so much praying to bring it to passe ? I answer , the promises of God are to bee vnderstood with this secret condition annexed , I will doe such and such a thing for you , if you pray , though it be not expressed : and therefore , we see when God promised things in particular , yet still they prayed , and prayed earnestly . When he promised Elish that it should raine , yet , wee see , he prayed and contended much in his prayer , when he made a promise to David , that hee would make him a house , yet you know David went to the house of the Lord , and sat before him , and made earnest prayer , as is recorded in the 2. of Sam. so Daniel had particular promise , and yet he prayed , and prayed long . The example of our Saviour Christ is without exception , who had all the promises sure to him , yet , you see , he prayed , yea , he spent whole nights in prayer , and therefore you must so vnderstand it , that though you haue a promise made , though the thing be neuer so sure to you ; yet it is to be vnderstood with that if you call vpon God. And why the Lord would haue you doe it . I shewed you many reasons in the morning , wee will adde this to it . What , if the Lord will haue thee call vpon him , though hee purpose to doe the thing , even for this end , that thou maist worship him ▪ for , what is it to worship the Lord ? you shall finde this vsuall in the old Testament , The people ●…owed themselues and worshipped , or , they 〈◊〉 vpon them 〈◊〉 and worshipped . The meaning is this , to worship God is nothing else , but to acknowledge the worthinesse that is in him . As when you doe worship to a man , you doe vse so much outward demeanor & observance to him , as may acknovvledge a vvorth in him aboue another man : outvvard gesture , that is the outward vvorshipping of God , the invvard vvorship is invvardly to acknovvledge his attributes . Novv , you shall see , prayer giues an acknowledgment of his attributes most of any thing : for hee that prayes to God , he doth , in so doing , acknowledge his omnipresence , and his omniscience ; that hee heares that , which the Idols of the Gentils could not doe , that hee knowes the secrets of mens hearts , that neither men , nor Angels can doe : Againe , it acknowledgeth his Almightie power , that hee is able to doe anie thing ; for that is presupposed , when wee come , and seeke to him . Againe , it acknowledgeth his mercie , and his goodnes ; that he is not onely able , but exceeding willing to helpe . Againe , it acknowledgeth his truth , that as he hath promised , so , I make account , hee will performe it , when I go , and s●…e to him , in a word , all the attributes of God are acknowledged in prayer . Therefore therein you worship him in a speciall manner , when you goe , and seek to him , and pray to him , in so doing , you acknowledge him , yea you acknowledge him to be a Lord , and a father , as when we see a childe run to a man , and aske him blessing , when we see him ask him foode , and rayment , wee say , surely such a man is his father ; so this very praying to God , is a worshipping of him , because it acknowledgeth his attributes , and his relation to vs , and ours to him . But againe . Thirdlie , it will bee obiected , I but , al●…s , what can the endeavours or the prai e●…s of a weake man doe ? can they change the purpose of Almightie God , if he doe not intend ●…o doe this thing for ●…oe , shall I hope to alter him ? For answere to this , I say this , in bein ●…e , that when you doe call vpon God , hee is not changed by your prayers , but the change is wrought in you , as wee haue said to you heretofore , when a Physiti●… is sought vnto by his patient , the patient desires him earnestl●…e to giue him such a cordiall , and such 〈◊〉 Physicke , that is pleasing to him ; the Phisition denies him long , yet in the end , he yeelds vnto it . Why ? not because there is anie change in the Phisitian , but because there is a change in the patient , he is now fitted for this , before hee was not : so then the Phisition yeelds now , whereas before he refused , and yet the change is in the patient , and not in the phisitian , and therefore , beloved , when 〈◊〉 about to striue with God in prayer , when you contend , and wrastle with him ( for so we ought to doe ) when you vse manie reasons to perswade him , you alter not him , but your selues 〈◊〉 〈◊〉 those arguments that you vse , are not so much to perswade him to be ●…e you , as to perswade your hearts to more faith , to more loue , to more obedience , to more humilitie , and thankfulnesse , and that indeed is the reason , why prayer prevailes with God , not that the verie sending vp is that , that prevailes with him , but because a faithfull , and a spirituall prayer puts the heart in a better disposition , so that a man is now made readie to receiue a blessing at Gods hands , that before hee vvas not . So that , when you thinke you draw God to you , with your arguments , in truth , you draw your selues neerer to him ; as when a man in a ship pluckes a rocke , it seemeth as as if he plucked the rocke neerer to the shippe , when as the shippe is plucked neerer the rocke : so , I say , wee draw our selues neerer to the Lord , and when wee draw neerer to the Lord , in prayer , and there is a spirituall disposition wrought in our hearts , by the exercise of this dutie , then indeede the Lord drawes neere to vs , to send vs helpe , and to grant our requests , that wee put vp to him , and therefore that you should marke by the way , that any prayer , as it hath a higher pitch of holinesse in affection , and as it hath stronger arguments in it ; so it is a better prayer ; not because this prayer shall prevayle with God more , or , that the excellencie of this prayer should moove him , but because this pitch of holie affection , and strength of argument workes vpon your hearts : for the strength of arguments mooues your vnderstanding , and the holinesse of affection puts your will in a frame , and so disposeth your hearts , and fits you as the 〈◊〉 , we spake of before , is 〈◊〉 when the Physition is willing to giue the thing hee desired . But the last obiection , which indeed is more then all the rest , is this . A man is ready to say , we see there are many men , that doe not call vpon God , and yet enioy many mercies : it may be , a man can say with himselfe , when he did not vse to pray , hee had health , and sleepe , and protection ? Againe , on the other side , he hath prayed for such and such things , and yet they haue not bin granted ? so this obiection hath two parts , that a man hath obtained blessings , without prayer , and againe he hath prayed , and yet hath not obtained the blessings he sought for , at the Lords hands . For answer to the first , that men doe obtaine many blessings that doe not pray ( as how many young men are there , and old men too , that haue health , and wealth , and peace , and libertie , and abundance of all things , and yet , eyther they 〈◊〉 not to God , or , if they doe , yet not in a holy and spirituall manner ) and therefore this obiection had need to be answered , and therfore I answer brieflie . First , though they haue these blessings , yet they haue them 〈◊〉 , they haue no promise of them , they cannot build vpon them , whereas they are sure mercies to the righteous man , he can build vpon these blessings : for hee hath a father to goe too , whose loue he knowes , and hee hath sure promises to build on ; the other , though he hath them , yet he is in a slipperie place , when hee inioyes them ; it is an accidentall thing , he hath them from the hand of an enemie , and he knowes not how long he shall enioy them . But I answer again ( which is the chiefe answer to this obiection ) that there is a great deale of difference betweene hauing blessings , through the providence of God , and betweene hauing them from the mercie of God , and by vertue of his promise , and out of his loue to vs in Christ Iesus . A naturall man may haue many blessings of God , ( so God said that he made Ieroboam a King , he gaue him a Kingdome , and many such passages we shall find , when men come vniustly to them , as he did to the Kingdome , yet God , saith he , did it , that is , it was by his providence ) and yet he hath them not in mercie : for if thou hast these blessings , health , and sleepe , and successe in the enterprises , from day to day , and yet thy hart tells thee within , that thou hast not sought them at the Lords hands , as thou oughtest , I say to such a man ( and marke it ) it were better for him that he should want them : for certainely , when hee hath them , in this manner , he hath them without a blessing ; yea he hath them with a curse , and so were better be without them ; as it had been better for Ab●b to haue been without his vineyard , and as it had beene better for 〈◊〉 to haue gone without his reward , that hee had of N●●man the 〈◊〉 ( for you know hee had the ●…eprosie with it ) it had beene better for the children of Israel to haue gone without their 〈◊〉 : for you know the curse that followed , death wet along with them ; so when a man shal haue peace and prosperiti●… , and abundance of all things , without seeking them at the Lords hand●… , from day to day , I say , he were better to haue wanted them : for there goes death together with them . It is said plainely , that case 〈◊〉 the 〈◊〉 ( that is to say ) this very prosperitie , this ●…riuing ( notwithstanding a neglecting of prayer , and of holy duties ) I say , it carries death along with it , as the obtaining of the vineyard , brought death to Achab , the getting of the Kingdome was the destruction of I●…roboam ; and therefore men haue little cause to comfort themselues with this , that they enioy many blessings , and neuer pray for them . But , to answer this point more fully , I say many blessings are bestowed vpon men , not for their owne sakes , but for the Churches sake . A man may haue strength of bodie , hee may haue great gifts of mind , he may haue great successe i●… vsing those gifts , he may bring great enterprizes to passe , so that you may truely say , the hand of God is with him , all this may bee done not for his sake , but for the sake of the Church , and glory of God some other way , that hee might doe some service ; as you see , it is plaine lie said of Cyrus , Isa. 45. 4. speaking there of Cyrus , saith the Lord there , For 〈◊〉 my seruants sake , and for Israel mine elect sake I haue called thee by name , and haue giue 〈◊〉 thee this great power , and all this great successe although then thy selfe haue not knowne me . ( Marke ) Cyrus was a most prosperous man , Gods hand was mightie with him , and yet all this was not for his owne sake , but for the Churches sake : so you may thinke it is , when men prosper , many times , it is not for their owne sakes , but to fulfill some other end of Gods providence , and therefore , marke this and keepe it for a rule , if thou prosper in thy enterprizes , if thou inioy wealth , and peace & aboundance of all things , and know that thou doest not seek to God , from day to day , that thou keepest not thy heart right and strait , and perfect before him , thou doest not call vpon him , in a holie , and spirituall manner , certainely it is for one of those causes , thou hast it without a blessing , and with a curse , thou hast it for other ends , and not for good to thy selfe ; and therfore thou hast it very vncertainelie , it may bee tooke from thee , thou knowest not how soone ; yea , and this thou shalt be sure of , that it shall bee taken from thee then , when , of all other times , it will be vnfittest for thee : as a theefe comes at a time when men least looke for him ; so destruction comes suddenly vpon these men ; God cuts them as a man , when he would haue trees to die , hee lops them in that season , that of all others is the vnfittest , when the sappt is in the tree , when the lopping will cause them to vvither , so the Lord vvill strike them in such a season . It is quite contrary with the Saints , hee cuts them in due season , he lopps them in due time that they may grow the better for it , it is good for them . But now for the other part of the obiection it may be , many among you now are ready to say , I haue prayed for such and such things , and I haue beene earnest , and yet the Lord hath denied me : my Beloved , if we can satisfie this obiection , we shall then take this impediment away , that we propound in this obiection , that hath these two parts . Therefore to this I answere . First , if thou hast not beene heard in thy prayer , consider , if thou hast not prayed amisse ; it is a common fault among vs , when wee haue spent much time in prayer , & , it may be , we haue spent time in fasting , & praying & the thing is not granted ; we presently lay it vpon the Lord , that hee hath not heard , when many times , the cause is our not praying , as we ought , it may be thou hast been very earnest , and therfore thou hopest thou hast done very well : I tell thee , thou maist be very earnest , and importunate with the Lord , when it may be no more but a naturall desire , when a man hath neede ●…o bee directed in a difficult case , that much concernes him ; when hee hath neede to bee extricated , and taken out of such a difficultie , and strait , wherein he is involved , when hee hath neede of successe , in such an enterprise , or any thing of that nature ; I say , a man may bee earnest with the Lord in such a case , and yet his prayer may bee amisse , it may not be a spirituall prayer , it may not bee an expression of holie desires to the Lord ; for they onely prevaile with him , not that the naturall are excluded ( that is not my meaning ) for they may adde vvindes to the sayles , though holinesse may guide the rudder , and keepe the course , and make the sterage , yet naturall desires may make vs more importunate , and may adde much to it : therefore , I say , consider thy prayer . Consider againe , when thou hast sought so earnestly to God , whether it be not to bestow it vpō thy lusts , as the Apostle speakes , Iam. 4. 3. when thou hast a businesse to be performed , it may be , thou art earnest vvith God , but hast thou not an eye to thy owne glorie , to thine own praise and credit in it ? when thou wast earnest for health , was it not that thou mightest liue more deliciously ? when thou desirest vvealth , and successe in thine enterprizes , that tend to mend thy state , is it not out of some ambition ? you know , that desire is condemned , if any man will be rich : is it not a desire of greatnesse ? would you not bee somebodie in your place , and set vp your house and family ; such things indeed God bestowes vpon men , but to haue our desires pitched vpon them ; and to pray in that sense for them , is amisse ; and my rule for it is in the first to Timothy , the sixt chapter , the ninth verse : If any man will bee rich , &c. that is , when a man desireth excessiuely , when he desireth more then food , and rayment convenient for him ; now the naturall affection is degenerate into a lust : for when anie affection exceedes , it ceaseth to bee an affection , and begins to be a lust , and therfore where it is said , If any man will be rich &c. it is said after , it is a lust . But , you will say , how shall a man know , when he prayeth to bestow that , which he prayeth for , vpon his lusts ? I answer , if a man consult with his owne heart , & deale impartially with himselfe , he may know vvhat his ends are ; but , if you cannot find it out , that way , you may know it by the effect , you may know it by the bills you bring in . What is the expenc●… of the things God hath bestowed on you , when hee hath put a price into your hands ; consider , how you bestow it . If a steward haue a great summe of mony , that his master hath trusted him vvith , and his bills be , that he hath bestowed so much in riot , so much in fine apparrell , &c , but there hath beene but so much bestowed for his masters advantage , it is an argument hee hath spent it ill : so , when we see , there hath been so much health spent , so much time , and so much strength , in following our owne plots , and our owne worldlie businesse , without respect to God , not serving God , and men in our calling , as vvee should doe , and that there hath beene little time bestowed in praier , in reading , in making our hearts perfect with God , in taking paines vvith them , from day to day , I say , if wee looke vpon this bill of expenc●… , and consider how vvee haue bestowed our time , our health , our strength , our wits , from day to day ; and our speech ( for that is one price , that we haue in our hands , by vvhich we may doe good , it is as a bucket by which wee may draw from others , and likewise it is a spring , and fountaine , wherewith we may feede others , with the waters of life ) consider , how wee haue laied out all these things , and by that wee may know , how we are disposed to vse the blessings , we seek for at Gods hands , whether we seek them to bestow them vpon our lusts , or to spend those gifts to our masters advantage ; and , if we find we doe it for our owne lusts , in this case , I say to you go and amend your praiers , and God will amend your speeding . Wee must doe in this case , as an angler doth , when he hath throwne the bait into the river , if it stay long , and catch nothing , hee takes vp the baite , and amends it , and when hee sees it is well , he then continues , and waites : so we must doe in this case , if thou praie , and praie long , and haue not obtained the thing thou praiest for , looke diligentlie to thy praiers ; see whether they be right or no , if they bee not , amend thy praiers , and God will amend his readinesse to heare thee ; if thou finde , they bee sincere and heartie , mingled with holie desires , and not with carnall , and corrupt affections , then , let the baite lie still , that is , continue to praie , and to vvaite , and the Lord vvill come in due time . But this is not all , though that bee one thing , when thou art not heard , consider , if thou hast not praied amisse ; it is a common fault amongst vs , when we succeede not in anie thing , we attribute it to many other things , but not to our remisnesse , and carelesnesse in seeking to God : if a man want sleepe , if he finde sicknesse , and weaknesse , and distemper of body , he thinkes that he hath eaten amisse , and considers not whether he hath prayed amisse ; if a man haue miscarried in his businesse , he begins to thinke , whether hee haue not beene improvident , whether he hath not dealt foolishly ; whether hee hath not omitted such and such meanes , as hee might haue vsed , hee neuer thinkes whether he haue prayed amisse ; and that indeede , is the cause of our miscarrying , and not commonly the thing , which we attribute it vnto : for though God be not the immediat cause , you know hee is the great cause ; There is no ill , that he hath notdone ; and that which moues him is alway grace , and sinne ; that which moues him to doe vs good , is our obedience to him , that which moues him on the contrary , is neglect on our part . But , to answere further , suppose thy prayers bee right , yet , thou must consider this , that , when thou thinkest thou art not heard , thou art oft times deceiued , and therefore , you must rectifie that misconceit . As for example , sometimes , when we would haue the thing in one fashion , God bestowes the same thing vpon vs in another ; and therefore thou maist be deceiued in that : it may be a 〈◊〉 prayes earnestly , that he may haue a strong ●…dy , to do God service withall , it may be , that sicknesse of body makes him doe him better service , because it keepes him in more awe , it weanes him more from the world , and makes him more heauenly minded : you know the case of Paul , hee would faine haue had that lust taken away that is spoken of 2 Cor. 12. 9. and why ? surely the thing hee would haue had , was to haue his heart in a holy , and right frame of grace ; now , though Paul had it not that way , that hee looked for it , yet he had it another way , the Lord increased in him the grace of humility by it ; hee saw his owne weaknesse , and the power of Christ the more ; and when this was discovered vnto him hee was content . It is all one , whether a man bee preserved from the blow of an enemie , or haue a helmet given him to keepe it off ; it may be a man prayes for money , and for estate : if God provide meate and drinke , and cloathes immediately , in stead of this , is it not all one ? It may be another would haue a greater degree of conveniencie , for his dwelling house , and many other things : if God giue him a body able to endure that , which is more course , all is one ; as if hee were provided for more delicately : it is all one , whether a phisitian quench the thirst of his patient by giving him beere , and drinke , that is comfortable vnto him , or by giving him barberries , or somewhat else , that will doe the thing as well . It is all one , whether the Lord keepe an enemie from doing vs hurt , 〈◊〉 ●…at hee giues vs a strong helmet , a buckler , to keepe off the iniury from wounding of vs●… I might giue you more instances , though the Lord give thee not the thing in the verie manner that thou vvouldest haue it , yet hee vvill doe it in another manner . Secondlie , as wee are deceived in the manner , so we are deceiued in the meanes oft-times , in seeking to God. When a man praies , he pitcheth vpon such a particular meanes , and thinkes verily that this is the , way , or none ; it may bee , the Lord will finde out another way , that thou diddest neuer dreame of ; Paul prayed to haue a prosperous iourney to Rome , hee little thought , that when he was bound at Ierusalem , and posted vp and downe from one prison to another , God was now sending him to Rome , yet he sent him , and sent him verie safe with a great companie attending vpon him , he sent him it may bee in a better manner then hee himselfe would haue gone , and yet it was by such a meanes , as hee could neuer dreame of ; also you know , 〈◊〉 the A●…rian , he had pitched vpon a particular meanes , he thought the Prophet would haue surely , come forth and haue laied his hands vpon him , but to goe and wash in 〈◊〉 , he thought his labour al lost , and the request which hee made to the Prophet to no purpose ; for it was a thing that hee never thought of , it was a weake and poore meanes that hee made no account of , yet that was the meanes that God ●…ded : so I say , wee o●…t deceiue our selues , ●…itch vpon such particular wayes , and when these faile vs , and when wee haue prayed , that these meanes might be vsed , and God doth not vse them , we thinke presently , we are deceived . Ioseph thought verily Pharaohs steward should haue beene the meanes to bring the promise to passe , and after that , Pharaohs butler , he vsed as a meanes , hee desired him to remember him , & yet all this was not the meanes , but another , which he never thought of , which was a dreame of Pharaohs : the like was in the ●…se of Mordecai , deliverance came a strange way , a way that Mordecai never imagined . Abraham thought verily , that Ismael had beene the sonne of the promise , but God tells him he was deceived , Isaac was the sonne , in whom hee would make good the promise . So the Israelites thought that Moses should haue delivered them ; that it should haue beene presently true , that the yoake of bondage should haue presently beene taken off from them , but we see , God went another way to worke , he sent Moses away , into a farre Countrey , and the bondage was exceedingly increased vpon them . So that they thought they were further off now then ever they were before ; but , in truth , they were nearer : for the increase of the bondage , increased Pharaohs sinne , and made him ripe for destruction : againe , it increased the peoples humility , it made them to pray harder , and to cry more servently to God for deliverance , and so it made them more fit for it ; and at the last , Moses was more fitted to be a deliverer , after hee was so long trained vp , and was so much humbled ; so that when God seemes to goe a cleane contrary way , yet it is the next way , to bring it to passe . 〈◊〉 , it is a common thing with vs , we pitch vpon a certaine particular meanes , we thing such a man must doe it , or such a course must doe it , when the Lord intends nothing lesse . And the reason often is , because , if we should haue deliverance , many times , by such meanes , by such men , and by such wayes , we would attribute too much to the meanes : therefore , we see , when 〈◊〉 had a great army , the Lord would not doe it , it was too great for him , and therefore we see to what a small number he brought it : so , oft times , men thinke , oh if I had such a mans helpe ▪ or if I had such a meanes , it would doe the thing , it vvould bring the enterprise to passe : when we make too much account of it , the Lord , it may be , casts away that , which seemed most probable , and ( even as hee doth most of his workes , as he builds his owne Kingdome by the most foolish , and improbable meanes of all other , so ) often hee doth our businesse by such meanes , that we least dreame of : therefore be not discouraged . Suppose we pray , that such a great Prince should raise the Churches , that such a wa●…e , that such an enterprise , and proiect may doe it ; put the case the Lord will not doe it so ; are vvee then presently vndone ? and is there no helpe , because such a battaile is overthrowne , because such a King did not succeede , because such a Generall had not successe , acc●…ng to our expectation ? It may be , that is not the way , the Lord will helpe the Church after another manner , that vvee dreame not of ; and so for a mans selfe , hee hath businesse to bee done , or hee is in distresse , and would haue deliverance , and hee thinkes , this is the vvay or none , and therefore hee is earnest to haue it done : novv it is good , in this case , to leaue it to the Lord , to make our requests knowne to him ; and , when wee haue done that , to bee no further carefull , but leaue it to the Lord , to doe it his owne way : he is skilfull . If you take a skilfull workeman , and say no more to him but thus : Sir , I pray you , doe mee such a thing , if it were the bringing of water , or the setting vp of a building , it may bee , hee will goe away to worke , that thou knowest not what it meanes , and yet thou wilt trust him : why then wilt thou not trust God , and suffer him to goe his owne way ? and , when thou art crossed in that thing , wherein , it may be , of all others , thou wouldest not bee crossed , it may bee , it is the best way of all other to bring the thing to passe , that thou desirest . Againe , as wee are deceived in the manner , and the meanes , so likewise wee mistake the time : it may bee the Lord is willing to doe the thing , but not in that time , that thou wouldest haue him : when a man prayes to bee delivered from such a trouble , and such a distresse , and affliction , hee thinkes the time very long , and saith , he●… is not heard , because hee is not delivered presently ; wee would all haue the smarting plaister presently tooke off : but the Lord is wiser then wee , ( as the phisitian knowes what belongs to the patient better then himselfe , ) though hee doe it not presently , yet hee will doe it : therefore say not , thou art not heard , thou must take heede of taking delayes for denialls ; the Lord will deferre to doe the thing , yet hee will doe it , and doe it in the best season : for this is a generall rule , Gods time is the best time . When thou commest to pray for a thing , thou wouldest haue it done presently , and thou thinkest it is the best time , all the controversie betweene God , and thee is , which is the fittest time to haue it done ; thou thinkest , it may bee , presently ; God , it may bee , will doe it a yeare hence , surely hee is the best chooser , and wee shall finde it so : and therefore bee content to waite his leisure ; hee hath many ends , in deferring it , it may bee , to trie thy faith , ( as hee did the faith of the Canaanite ) and therefore hee would not heare ; it may bee to increase thy holinesse , to put thy heart into a better temper , and therefore hee deferres longer : hee meant to doe that for Iacob , that hee did , yet he suffered Iacob to wrastle all night , and yet he would not doe it , till the instant of the morning appeared : so it was with Daniel , the answere went forth when hee began to pray , yet hee would 〈◊〉 him instant , and continue in prayer ; so , I say , the Lord hath many ends why hee deferres , let vs bee content to take his owne time . Last of all , consider this , when thou seekest to the Lord , to haue any thing done , it is possible , that it may crosse some other passage of his providence ; and in this case thou shouldest be content to bee denied . But , you will say , why may not both bee accommodated ? I answere , so they shall , though thou se●… not how ; it is not with God , as it is with man : if a man doe a good turne to one , if two become petitioners , hee must needes doe an ill turne to another , but God composeth all for the best . As for example , David desired much to build a Temple , the Lord had another end , hee had resolved in his providence , to make Salomon the builder of it ; indeede this was much better for David : for what more had David gotten , if hee had done it ? the Lord gaue him as full a reward , as if hee had done it : for hee tells him , that for that purpose of building him a house , hee would build him a house : so●… David hath his end , to the full , though Salomon built the Temple . So for Israel , the Lord kept the Canaanites among them , but it was for their profit : there are some passages of Gods providence , that if wee knew , wee would yeeld to this , that it were better , that it should bee so , then otherwise , and therefore it is better , in some case , that wee should bee denied . ' And so I conclude for this time . FINIS THE THIRD SERMON . 1. THES . 5. 17. Pray continually . NOvv vvee proceede to that vvhich remaines , something more vvee might adde , for the ansvvering of this , for the time of Gods granting our petitions , and for the measure , vvee touched it the last day a little . For the time , wee are deceived ; in that vvee thinke , vvhen God deferrs , he denies ; for many times God deferrs for speciall reasons , and yet he grants the request , in the fittest time for vs , as the phisitian knovveth the fittest time to giue the patient phisick of one kinde or another ; and in this wee must yeeld to God ; as hee doth all his workes in the fittest time , so he grants our petitions in the fittest time ; there is an appointed time for any deliverance to be granted , for any blessing , for any comfort , that wee neede , and haue at his hands . Now , if our selues were iudges , wee would haue things done for vs in the most convenient time , we would haue the smarting plaister pulled off , before the wound bee healed , whereas it is i●… best for vs to haue it kept on : Bel●…ved , you shall finde , that God divides betweene Sathan , and vs , in this case , as we see Rev. 2. 10. Sathan shall cast some of you into prison , and you shall be there for ten dayes : it was not so long as Sathan would haue had it , it may be , he would haue had it ten and ten too ; nor againe , it was not so short , as they would haue had it , but God sets downe the time betweene them both , and therefore we must rest vpon him , and thinke that many times there is great reason , why we should be deferred when wee aske things at his hands , and you shall finde hee deferres for one of these causes , for the most part , Sometimes , for the tryall of our faith ; as , wee see , he deferred to grant to the woman of Canaan , although he did meane to grant her request , yet he deferred long , that hee might put her to the triall ; and , you see , shee was no looser by it , but when she held out in her prayers , she had her request granted to the full . Sometimes , he deferres to grant it , that wee may be more humbled : as you know , Paul prayed earnestly , but God tolde him , that he would deferre him , because he needed more humility : so he deferred to grant the request , that the men of Beniamin put vp to him , when the cause was iust , and God intended to helpe them , yet they fell before their enemies twice , though they fa●…ed , and prayed , his end was , as we see in the text , that they might be more humbled , that their hearts might be more broken , that they might be more fitted to receiue it . Againe , sometimes God deferrs , that we might bee more able to vse those blessings that hee meanes to bestow vpon vs : so hee deferred to raise Ioseph to preferment : so he deferred to bring David to the Kingdome , that those afflictions that they indured might the better fit them to enioy so great prosperity , as he had provided for them afterwards . And lastly , he deferrs that he might set a higher price vpon his blessings , that hee might inhaunce the price of them ; as the fisher drawes away the bait , that the fish might follow it the more ; so God withholds blessings , that we might haue a greater edge set vpon our desires , that we might pray harder for them , that we might prize them more , when wee haue obtained them . Now , as he doth thus for the time , and as we are often deceived in the time , in taking delayes for denialls ; so likewise wee are often deceived in the measure ; many times God grants the things that wee would haue , but , because wee haue not so large a measure as we expect ; therefore we thinke we haue not it at all , and that the Lord hath denied vs our prayers , when indeede he hath not : for a lesser measure , many times , may serue as well as a greater ; as God saith to Paul , my grace is sufficient for thee ; though the temptation doe abide vpon vs , if there be sufficient grace to keepe vs in a continuall conflict , and warre against it , if there be sufficient grace to obtaine pardon , to vphold , and to comfort vs in it , it is sufficient , it may bring vs to heaven , we haue a deliverance from it , even when wee seeme not to be delivered ; though we haue not so full a victory , as we would haue , yet that grace may be sufficient . You shall see this almost in all the things we haue occasion to request , at Gods hands , that a lesser measure may serue as well as a greater . Take it first in outward things . A little wealth may serue , as well as great revenues : as in Psal. 38. 16. A little that the righteous hath is as much as great revenues to the wicked ; because a little , when God shall fill it with his blessings , it shall serue the turne as well ; but , if a man hath great revenues , and God blowes vpon them , and leaues an emptinesse in them ; if a man haue great revenues , if he haue great outward comforts , yet , if there be an emptinesse , if there be a vanity in them , if they be as the husk , without the graine , as the shell , without the kernell , as they are often ; though there be a great bulke , and they seeme very fit to comfort vs , yet they will doe vs little good ; whereas a little , on the other side , will doe much good : for in this case it is as it was with Manna , those that had little , yet they had sufficient , and those that gathered over , yet they had never a whit ●…he more , that is , for their vse and comfort ; you know , the little , that Daniel had , it nourished , and strengthened him , as much as the great portion of the Kings meat , that others had ; and therefore a little , in this kinde , may serue as well as much . And so likewise , a little grace may be so vsed , and improved , that it may inable you to doe much , it may preserue you from sinning against God , as well as a great measure : for the confirmation of this looke to Rev. 3. 8. which is a notable place for this purpose , it is said there to the Church of Philladelphia , thou hast a little strength , they had but a little strength , and yet you see there what that little strength did : thou hast but a little strength , and yet thou hast kept my word , and hast not denied my name : there were but two things for them to doe , to keepe his word , and to be kept from running out to the denial of his name , and other sinnes : now the little strength they had , was sufficient for these ends : so that , we see , hee findes no fault with that Church ; other Churches , that had more strength , it may bee , they fell into greater sinne●… : but this is a rule which is true , you will finde it true in all observation , through the Scriptures , that , sometimes , those that haue great grace , yet they may fall into great sinnes , that they may be subiect to some strong prevailing lust ; as David , you know , had great grace , and yet , we see , hee was subiect to great sinnes together with it . And againe , a man may haue but a little grace , and yet that little grace may bee so ordered , and husbanded , and improved , that that little grace may keepe him from sinne , more then the other : this must bee warily vnderstood , not but that great grace enables a man to doe greater workes , then the other ; it enables a man , in the ordinary course , to resist greater temptations , more then lesse grace , but yet , ( I say for our comfort , that ) though a man haue but a little strength , yet , a●… it is said there in the same place , Rev. 3. in that little strength , I haue set a doore open to thee , it opened the doore of heaven wide enough , so that no man could shut it . And as we say for grace , so like wise for gifts , smaller gifts , meaner gifts may serue the turne , many times , as well as greater gifts : for , you know , a little finger , a small hand may serue to thread a needle , as well as a greater , and , it may be , will doe it better ; for , in the Church there are varieties of operations , and variety of functions , and meaner gifts may serue for the discharge of some operations , of some services for the Church , as well as greater . And therefore , as there are variety of functions , so there are variety of members , some stronger , some weaker , and the weaker may serue , in some cases , as well as the stronger ; a little barke may doe better in a small river , then a greater ship ; so a man that hath but meane gifts may serue meane capacities , as well as greater , and better : and therefore thinke not that things are denied . when the thing is granted , not in such a measure . And lastly , to bee faithfull in a little gift will bring as great a reward , as to be faithfull in greater : thou hast beene faithfull in little , may make a man ruler over much , and may bring a great increase of the talents after . Therefore let not a man be discouraged , if he haue not so great a measure as others haue : so likewise if a man desire patience , and strength to goe through all variety of conditions , through all the troubles hee meetes with : sometimes the Lord layes a great burthen . vpon a mans shoulders , and giues him great strength to beare it ; sometimes againe he giues but a little strength , but then hee proportions the burthen to it ; and is it not all one , whether the burthen be great , and the strength answerable , or the burthen be lesse , and the strength little ? sometimes he takes away calamity , sometimes he layes it vpon a man , and giues him as much strength as will beare it , and that is as good , as if it were removed ; else , what is the meaning of that , you shall haue an hundred fold with persecution , but that you shall haue so much ioy , and strength in persecution , that it shall be all one as if you wanted it ? so we see Heb. 5. 7. when Christ prayed for deliverance , in that great houre of triall , the text saith , he was heard in the things hee feared , and yet , we see , the cup did not passe from him , because hee was strengthened to beare it , and so it is in this case ; and so much shall serue for a full answere to that , that we be not mistaken in iudging our prayers not to be heard when they are heard . And now , Beloved , what remaines , but that we set out selues to the duty , to doe that we are exhorted vnto here , namely , to pray continually , that is , to pray very much , to keepe , at least , a constant course in it ; for , if we doe neglect it , we doe but ●…ob God of his mercies , wee take them without his leaue . Againe , we are guilty of the sin of vnthankfulnesse : for we ought to giue thankes in all things : againe , we neglect his worship ; for you know prayer is a part of his worship , and the neglect of it from day to day , or at any time , when we omit it , is a neglect of that worship , and seruice we owe vnto him . Againe , we suffer sin ●…o lie vnforgiven , which is very dangerous , we depriue our selues o●… blessings , and bring a curse vpon our selues , and we suffer our hearts to grow hard , and to be distempered : for , from our neglect of prayer comes that deadnesse of spirit , that worldly-mindednesse , and vnapt●…esse to pray , to heare the word , and ●…o keepe the sabboth ; what else is the reason of it , why those that haue bee me forward , and zealous professours , in former times , haue lost their light , and are fallen from their place ; I say what is the reason of it , when they were sometime servent in spirit serving the Lord ? That fire was not kept aliue with the fuell of prayer ; and when they declined from that pitch , from that degree of faith , which they had obtained , you shall finde it commonly to arise from remisnesse in this duty : therefore we say to such , repent and amend , and doe your first workes ; that is , vse your former diligence , renew that , and that will renew grace , and strength againe : therefore take heede of being negligent , and remisse in this duty . We haue great cause to be incouraged to it , for there is not a faithfull prayer that wee make shal be lost , but they come vp into remembrance ; and therefore you must consider with your selues , not onely what you doe for the present , but what stock of prayers you haue layed vp ; you know a man may haue much , in bils , and bonds , as well as in present money ; so there is a certaine stocke of prayer , a certaine treasure layed vp , that shall not be forgotten . The husbandman lookes not onely vpon the graine that hee hath in his garner , but he lookes vpon that which is sowne , though it be out of his hands , yea he reckons that the better of the two ; so those prayers that haue beene sowed , it may be , many yeares agoe , are such as will bring in a sure increase : therefore let vs be exhorted to be constant in this duty , to be frequent therein , to continue in it , watching thereto with perseverance . And now we haue dispatched this , wee will come to answere some cases of conscience that fall out in the performance of this duty , which are divers . First , this is one ; what shall a man iudge of his prayers , when they are accompanied with wandring thoughts , whether those prayers are such as God wholly refuseth , or what he is to doe in such a case , when he is subiect to wandring thoughts , to vanity of minde , and distemper in the performance of that duty ? To this I answere , that wee must distinguish of the cause whence these wandring thoughts a rise . Sometimetimes they arise , not so much from our owne neglect , as from weaknesse , from temptation : and in such a case , God layes them not so much to our charge : as , for example , one that aymes at a marke , and doth his best to hit the marke , yet , if hee hath a hand , or an arme , that hath the palsey in it , or if one iogg him while he is about it , the fault was not so much in him , it was not want of good will to doe it , nor want of diligence ; but , either it is his weaknesse , or it is an impediment cast in by another : so it is in this case , this wandring of minde proceeds from a naturall infirmity , and imbecillity that hangs vpon the nature of man , which is not so able to keepe it selfe close to such a spirituall businesse ; and thy God considers : for he is wise , and kno●…es that we are but flesh . When a weake servant goes about a businesse , though hee doe it not so well as a stronger , yet a man is wise to consider , that the servant is but weake : the Lord considers the naturall weaknesse that we are subiect vnto ; and he deales mercifully with vs , in such a case : for herein a man is as one that hath a bow in his hand , but he hath a palsey arme , and therefore he cannot keep it steddy , though he haue a min●… to doe it . But the other case is , when he is iogged in his shooting by another , that is , when Sathan interrupts him , when he is diligent to hinder him in such a dutie ; in this case , God chargeth it not vpō him , and doth not cast vs off , nor reiect our pray ers , because of that : but , on the other side , when this wandring of minde shall rise from meere negligence , on our part , from profanesse , from want of reverence , because we doe not intend holy duties as we ought , we come not to them with that conscionablenesse , with that carefulnesse as we should doe ; in this case now , it is a great sinne , this moues the Lord to anger , when we performe the duty in that manner , when we doe not so much as set our selues about it with our strength , but suffer our mindes to wander without any resistance . Or secondly , when we our selues be the cause of it by admitting of loose thoughts , by suffering our selues to be worldly minded , by suffering an indisposition to grow vpon vs , and not labouring to resist it , and cast it off againe . You know , when an instrument is out of tune , if the lesson be never so good , that is played vpon it , yet it is vnpleasant because the instrument is out of tune ; and whose fault is that ? so , when thou commest to God , and sufferest thy heart to be distempered before and doest not looke to keepe it in order ; that i●… thy sinno , as well as thy profanes , and neglect in the very time of the performance : and , by this you may 〈◊〉 , how to iudge of wandring thoughts in the performance of this duty , and likewise you may see how to prevent them : the way to prevent them , is to keepe our hearts in tune before , to haue them ready , as , the wise man hath his heart at his right hand , that is , he hath it ready when he hath it to vse . When a man is to vse his horse , he doth not suffer him to runne vp and downe in the pastures wildly , but will haue him vnder bridle ; so we should keepe our hearts in frame , that they may be ready to doe vs service in such a holy dutie , when wee haue neede of them . Secondly , we must be diligent , when we come to performe the duty , that , though our mindes doe wander , yet we may be ready to recall them presently , to set our selues to it with all diligence : so much for answering of this first case . The second case is , what a man is to doe , when hee findes a great indisposition to prayer , such a dulnesse , and deadnesse in him , that hee knowes not how to goe about the duty , and hee thinkes , if hee doe it , it were as good bee vndone . To this I answere briefly , that in all such cases , a man is bound notwithstanding to performe it , let his heart bee never so much out of temper , let there be never so great a dulnesse , and deadnesse of spirit vpon him , yet hee is bound to doe it . But you wil say , why , but I am altogether vnfit . I answere , that a man by setting himselfe vpon the worke , shall gather a fitnesse , though he were vnfit at the first : you know , members , that are benummed , yet by vsing them , they get life , and heate , and come , in the end , to bee nimble enough ; so it is with the heart , in this case , when it is benummed , the very vsing of it makes it fit for the duty : You know , wood , though it bee greene , yet , if it be long blowed , at the length , it will be dry , and take fire ; so it is with the heart , a man may be long about getting it on the wing , yet , with much adoe , he may doe it , and therefore he ought to doe this duty in such a case ; yea , so much the rather , because there is never more neede of calling vpon God , then at such a time : for then a man lyes most exposed to temptation , then , if any sinne come , he is ready to bee overtaken with it , he is vnfit for any thing ; and therefore , if ever he haue neede to call vpon God it is at that time . But you will say , it may be , God will not accept it ? I answere briefly , if a mans heart be so indisposed , that , when he hath done all he can , yet hee can get no life , hee can get no heate in the performance of such a duty , yet God may accept that prayer , as well as that which is most servent : And that you may vnderstand this aright , you must take it with this distinction : This dulnesse , and deadnesse in prayer , it comes from one of these two causes . One is , when God withdrawes his owne spirit , that is , withdrawes not his spirit altogether ; ( for there may be a helpe , when we perceiue it not ) , but when hee withdrawes the liuelinesse , and quicknesse of his spirit , and in this case , if wee doe our dutie , if wee doe the best wee can , the Lord doth accept it , though hee hath not vouchsafed such inlargement of our hearts , though hee haue not powred out his spirit vpon vs , in the performance of the dutie , as at other times , but he giues a secret helpe , that perhaps we feele not , nor perhaps is so great as at other times ; yet I say , when it ariseth from his owne withdrawing of that fitnesse , & we are not negligent , but we doe our best , in this case , God accepts the will for the 〈◊〉 , as wee haue often said to you : that rule alway holds good , when the impediment is such as we cannot remoue , when the dulnesse of spirit is such as it is not in our power to remoue , when wee haue vsed our vtmost diligence , in that case it is no hindrance : and therefore it is a great comfort vnto vs , that we haue vsed our diligence in this duty , when we haue vsed our best to quicken our hearts , though it be not done , yet God accepts our prayers , as well as if they were performed in a more liuely and fervent manner . The next case is what a man is to doe after ▪ he hath committed some great sinne , after he hath wounded his conscience , whether then , not withstanding , he must come , & keep his constāt course in prayer , morning , & evening , whether he shall be so bold , as to come into Gods presence afte●… he hath so exceedingly offended him . To this I answere , that a man is bound , ( notwithstanding any sinne that he hath committed , be it what it will be ) to keepe his course constantly in prayer , and not to omit it , not to keepe off , not to deferre it . And my ground for it is , because this is a duty , it is a charge that God hath layed vpon all , to pray continually ; that is , at the least twice a day , as we shewed before , to keepe a constant course in it : now , it is certaine , our failing in one thing , must not excuse vs in another . When the dute lyes on vs , wee haue no dispensation to be negligent in it ; and therefore we are bound to doe it . Againe , consider this , that a particular offence doth not offend so much , as if we grow strangers to God : as if we grow to a generall rebellion against him . As , put the case , a childe commits a great offence against his father , yet , if hee runne away from his fathers house , and grow a stranger to him , that is more then the particular offence : for a generall rebellion must needs be more then the particular , and to giue over calling vpon God , to breake off that course , to grow a stranger to him , to runne away from his house , and ( as it were ) to be ready to giue over all his ordinances , & a constant course of obedience to him , this is a generall rebellion , & is worse then the particular ; yea such carriage , after sin committed , moues God to anger more then the sin it selfe ; as , many times , the contemptuous , negligent , rebellious carriage , after an offence , moues a mast●…r , a husband , or a parent more , then the particular failing though it were exceeding great . Besides , consider , when a man commits a great finne , he makes a great gap in his conscience , he makes a great breach there , and will you haue that breach lye open ? is not that very dangerous ? is not that the way to bring in more ●…in , and to suffer those good things that are in the heart to steale out ? I will giue you but one instance for this : You see , St. Peter , when he had committed a great sinne , in denying his master , and forswearing of him too , yet , because he came in presently , and repented , and sought pardon , ( as you know hee did ) you see , hee was preserved from running into further arrerages : for hee made vp the gappe , hee made vp the breach . We see , on the other side , when David had committed that sinne with Batb●…eba , and did not come vnto God , as he should haue done , to keepe his constant course in sacrificing vnto him , in repenting , and renewing his repentance , and praying to him , you know , how many sinnes he fell into : and likewise , that was the case of Salomon , you know , to what a height hee grew , by not comming vnto God , at his first failing : and therefore , I say , there is reason , that wee should doe it , though the sinne bee great , wee ought to come in , and to keepe our course constantly . But may I not stay till I bee more fitted , till my heart bee more softened , and more humbled ? Beloved , to st●…y in this case is dangero●… ; for the heart commonly growes more hard in continuance ; the conscience is more tender , immediately after the sinne is committed , then it is afterwards ; and when thou stayest for more humility , thou findest lesse ; and therefore , while the wound is greene , and when the fire hath taken newly holde , it is then best to quench it , before the wound be festered , before it hath continued long ; for the heart will grow worse , and worse , as it is Heb : 3. 12. Take heede that you be not hardened through the deceitfulnesse of sinne ; the meaning is this , when thou committest a sinne , you thinke , if you stay a weeke , or a fortnight , or a moneth , you shall come in as well as at the first ; no , saith the Apostle , while it is to day , come in , that is , doe it presently , for sinne will deceiue you , it will harden your heart before you bee aware , it will make a distance betweene God , and you , it will take you off from him , it will leade you further on ; and therefore take heede , that your hearts bee not hardened through the deceitfulnesse of sinne , that sinne doe not deceiue you , and it will doe it before you thinke of it : and therefore in this case you should doe as you doe with waters , when waters breake out a little , it is best to stop them presently ; if you suffer them , they will make the breach greater , till at length , you be vnable to stop them ; so in this case , when you have committed a great sin , come in speedily . But you will say , what shall a man come into Gods presence , who is most holy , after he hath defiled himselfe with some great sinne , is not this an vnreuerent thing ? I answer briefly , it is very true , if thou be bolde to come into Gods presence with the same d●…sposition , wherewith the sinne was committed , with a minde so fashioned , and so framed , in that case thou doest exceedingly provoke him , this is a very high degree of pro●…unesse : and therefore , when we say , thou must come in , and keepe a constant course in prayer notwithstanding , the meaning is , you must come in with a disposition turned aside from your sinnes , and brought home to God , with a minde to abhorre that which is evill , and to cleaue to that which is good ; there must bee this conversation of the minde to him , thou must not come in with the same disposition , that must be altered . So much shall serue sor the answere to this case . Another case is whether wee may vse a set forme of prayer ? and likewise whether it bee sufficient ? I need not say much to you ; for I thinke there is none here that doubt of it , but that a set forme of prayer may be vsed : you know , Christ prescribed a forme , you know , there were certaine Psalmes that were prayers that were vsed constantly ; and therefore there is no doubt but that ▪ a set for me may be vsed , wee haue that example for it : And in the Church , at all times , in the primatiue times of the Church , and all along to the beginning of the reformed ti●…es , to Luther , and Calvins 〈◊〉 , ●…till , in all times , the Church had set formes they vsed , and I know no obiection against it of weight . One maine obiection is this : That in stinted prayer the spirit is streightned , when a man is tyed to a forme , then he shall haue his spirit , as it were , bounden , and limited , that he cannot goe beyond that , which is prescribed ; and therefore , say they , it is reason a man should be left to more libertie , ( as he is in conceived prayers ) and not tyed to a strict forme ? To this I answere , even those men , that are against this , and that vse this reason , they doe the same thing daily in the congregation : for when another prayes , that is a set forme to him , that heares it , I say , it is a forme to him : for put that case , that he that is a hearer , that heares another pray , suppose that his spirit bee more inlarged , it is a straightning to him , hee hath no libertie to goe out : he is bound to keepe his minde intent vpon it ; and therefore , if that were a sufficient reason , that a man might not vse a set forme , because the spirit is streightned , a man should not heare another pray , ( though it be a conceived prayer ) because , in that case , his spirit is limited , it may be , the hearer hath a larger heart , a great deale , then he that speakes and prayes ; so that there is a bounding , and streightning , and a limiting of the spirit . And therefore that reason cannot be good . Againe , I answere , though the spirit bee limited , at that time , yet he ha●…h a libertie , at other times , to pray as freely a●… hee will in private ; and there●…ore he is not so tied , but , though , at that time , he be , yet it is no generall tie ; at another time , or immediately after , he may be as free as he will in secret . Aga●…ne , I answere , it is not a tye , and a restraint of the spirit , because there is a tye of words ; for the largenesse of the heart stands not so muc●… in the multitude and variety of expressions , as in the extent of the affection : now then the heart may be very large , for all that ; though he be tyed in words , yet there is not a tye vpon the affection , that may be extended more , in putting vp the same petition , when another mans is more streightened ; therefore there i●… no tye , and limit vpon that . And this is enough to satisfie that , that a set for me of prayer must be vsed . But now , if you aske ; whether that be sufficient ? whether a man may thinke , if hee haue beene present at publique prayer , ( which is a commendable thing to vse it constantly ) I say , whether that be sufficient ? My Beloved , this is a matter of some moment , to consider what we ought to doe in this case ; for we may be deceived in it , and I answer plainly , it is not sufficient : a man that i●… diligent in publique prayers , that keeps them morning and evening ; if he thinkes now hee hath discharged his duty , he is in a very great error : and this is the reason , because they are not sufficient . Indeed , they are to be vsed ; for God is worshipped in them , and it is a more publ●…que worship ; and when God is honoured before many , as a man , when there are many spectators , more honour is done to him , it is a greater honour ; so it is when men ioyne in this worship . And many other reasons there be , but that is not the thing , I am now vpon , to commend it to you ; but , I say , it is not sufficient , although it ought to bee done , because there are many particular sinnes , which cannot be confessed in publique prayer , there are many particular wants , which in publique prayer you cannot vnfold , and open , and expresse vnto the Lord. Againe , the end of a set forme of prayer is to be a helpe for the private , ( for the publique it is another case ) a helpe that one may vse that is yet exceeding weake : a childe , that cannot goe , may haue such a proppe , but we must not alway bee children , we must not alway vse that helpe . Besides , we must consider this , that there is no man , that hath any worke of grace in his heart , but he is inabled in some measure to pray , without a set forme of prayer , hee is able to expresse his desires to God in private , one way , or another : there was never any man , in any extreame want , but he knew how to expresse himselfe , where he had libertie to speake : so it is in this case . Besides , the spirit of a man hath greater libertie in private ; there a man may powre forth his soule to the Lord , as Ha●…a saith , 1 Sam. 1. which in publique , he cannot doe freely : there are many particular mercies , which he hath cause to be thankfull to God for . Besides , there is a particular paines that a man is to take with his heart , from day to day , which , in the publike common petitions , he is not able to doe : for , Beloved , know this , that the prayer , that is required from day to day , is not so much the performance of the dutie , the doing of the taske , but the end is to keepe the heart in order ; for , if sinfull lust grow vpon it , and 〈◊〉 , and worldly mindednesse , the end of this duty is to worke them out againe , to renew repentance againe ; and , when there is a forgetfulnesse of the covenant , when grace growes weake , when good desires begin to languish , to renew , and recover them , to put fewell to them : and this is not done by the performance of the publ●…ke onely ; and therefore , I say , though you performe it in your families , and meete in the congregation , you must not thinke that this is enough , you are bound to a private performance of this duty . Againe , this is another case , what a man is to doe in the private performance of this duty , whether he be bound alwayes to vse his voice ? whether he be bound alwayes to vse such a kinde of gesture ? I answer this briefly , ( for there is no great difficulty in these things , and therefore I p●…sse them over ) for the gesture in publike , there is more heede to be taken of that ; because it is a publike and open worship of God ; and therefore in publike the g●…ture is alway to be reverent . You know how often it is repeated , ( in the olde testament especially ) that they bowed downe , and worshipped still , Christ looked vp to heaven , Paul kneeled downe , and the rest with him , and prayed ; and many such like expressions you haue mentioned in the Scriptures : where you haue prayer mentioned in publike , still you shall finde an expression of some reverend gesture , and when we appeare before the Lord in the publike performance of this dutie , especiall care must bee taken hereunto in the private , the case is different ; there variety of gestures may be vsed . I doe not see , but all variety of gestures may be vsed ; there are many examples for walking , and lying , and sitting ; onely this is to be taken heede to , that , even in private , as farre as may be , the gesture be such , as may both expresse the inward reverence in the heart , and of the outward man ; but there i●… a libertie in that : I thinke this is the best rule in private , that the gesture bee vsed , that doth most quicken , and doth helpe the duty most . Some gesture may bring a dulnesse , and in disposition , when another may quicken the body , and make it more ●…it for prayer : sometimes lying is inconvenient , and sometimes more convenient ; and therefore , in this case , the best rule is , to vse that ge●…ure , which quickens most , which helpes most the duty : some gesture may breede a wearinesse in the body , some may breede a dulnesse , some are painfull to the body , all this is a hindrance to the duty , when the change of it may quicken and helpe . Now for the voice , I say , for that ( as for the sture ) it is not simply required : for God is a spirit , and he will be worshipped in spirit : men , that haue eares , and bodies , they must haue men speak to them , but God , that is a spirit , delights in that , which is like himselfe ; and therefore all his eye is vpon the inward behaviour of the spirit . Besides , the spirit may speake to God , when the voice doth not ; as , you know , the Angels speake to God , and they speake one to another . The Schoolemen haue great disputes about the speech of Angels , but this they agree in , that one Angel speakes to another after this manner ; when any one hath a conceit , in his minde , of any thing , with a will that another should vnderstand it , and that God should vnderstand it , that is enough for the expression of it ; so it is with the spirit of a man , when he hath such a petition in his heart , in his minde , and there is a desire in his will , that God should vnderstand that petition ; that is an offering it vp to the Lord , it is as true a speaking to the Lord , as when you deliver it by an outward voice : for the spirit agrees with the Angels ; as it is a speech , and as they speake one to another , and to the Lord ; so doth the spirit of man ; though , indeede , the tongue be to be vsed , as it is Iam. 3. 9. there with blesse 〈◊〉 God ; and therewith should we pray among others , and before others ; and speake before others : but when there is any cause to vse the voice , in private , it is this , as farre as it may quicken the heart , ( as I said of gesture ) and as farre as thereby wee may keepe our thoughts from wandring . If the voice were not vsed , perhaps , thoughts would be subiect to more wandring , and we should not be ready to take notice of them ; but they would slip before we are aware ; & therfore , when the voice is vsed , it must be to keepe in the thoughts . In some cases , to omit the voice , is more convenient when it may draw any other inconvenience , but that is left to every mans particular case ; as 〈◊〉 shall finde the vse of it to ●…inder him , or further him . And so much shall serue for this Case . FINIS THE FOVRTH SERMON . 1. THRS . 5. 17. Pray continually . ANother case of Conscience ( in the businesse of prayer , is ) wha●… a man is to doe , when hee is in streight of time ; by reason of som●… w●…ighty b●…nesse , that requires a 〈◊〉 and sudden dispatch , and giues him not the leisure and liberty , that otherwise he might haue had ? To this I answer , you shall find , that i●… Scriptures , the prayers of Saints haue beene sometimes larger , and sometimes shorter . Our Saviour Christ , you know , sometimes spent a whole night in prayer ; Surely he did not take so much time alwayes , and , no doubt , wee haue libertie sometimes to be larger , sometimes shorter , according as our occasions will permit . But yet this you must remember , that though the businesse be great , yet that businesse , that concernes the salvation of ou●… soules , and the worship of God , is greater : And therefore , except it bee a true strait , this is still to be preferred ; for it is a businesse of greater moment ; and therefore you must giue a iust weight to your businesse , and not to suffer every small businesse that ▪ comes in to thrust out this dutie : for here you keepe not the due proportion , but neglect the greater , and take the lesse . Besides , doe you not say , when you haue great businesse in hand , that a man must haue a dining time , and a sleeping time , & c ? Why may wee not say as wel●… ? A man must haue a praying time ; is it not as necessary ? You know what Iob saith ▪ you know the course that ●…e kept in reading the word , ( for that is cleerely meant in that place ) It was more precious ●…o him then his appointed food : that is , he had rather omit his vsual●… meale●… , ( for that he meanes by his appointed food ) then to omit a constant course in performing those holy duties : Therefore , I say , it ought carefully to be tooke heede of , that we omit it not , except it be a very great streight ; if it be , we may be short in it , ●…od tyes vs not so exactly : you see therein are not rules set downe in the Scriptures , wherein we are tyed precisely to such an houre , to such a time , but God , in mercie , and in wisedome , hath left it to our liberty : onely , you see , this is the command , Pray continually , doe it exceeding much , at the least , keepe a constant course in it , as wee heard before , but you may bee shorter in it . Now let these foure Cautions be observed . First , take heede that this straightning come not from your ill husbandry , that is , from your ill husbanding of time ; For , if a man were carefull to redeeme time before , it may be , he neede not be put to such a strait , as he is at that time , when he is to performe this duty : suppose you haue a iourney to goe , that requires so much time , and you must be gone early , you may so husband the time before , that you may get time for your iourney . And for the performance of this duty , and so for other businesse , as I said in the morning , when you should sequester your selues to performe this duty of prayer , take heed that you be good steward of your time , that you husband it well . And likewise , this is another part of husbanding your time , that you let not that , which is very pretious , goe for things of small moment , for that is ill husbandry . You should redeeme the time , and buy it with the losse of something . You haue time to bestow in the waighty businesse of your calling , in things that belong to the good of man , much more should you in this that belongs to the worship of God : And therefore , if it may be , redeeme it with some losse ; so you ought to husband it , otherwise you redeeme not time as you ought . This is the first Caution that ought to be observed , to husband and redeeme the time well . The second is , if we bee straitned at any time , recompence it an another time : for if it be not a feigned excuse and pretence , if you be straitned , when you haue libertie , you will bee carefull to spend mo●e time in it ; by that you shall know your sinceritie in it , that it is true , and that it is not an excuse , and a putting off . Moreover , another Caution to be observed is , that you take not too much businesse vpon you : if you be straitned with businesse , and therefore cannot be so large in the performance of this duty , as otherwise you would , if you take not too much vpon you , your selues are the cause of it : And therefore , he that takes lesse , he that spends more time in the things that belong to salvation , he hath made the better choise ; As Mary made a better choise then Martha , though her imployment were good . Likewise , as you must not pester your selues with too much businesse , so likewise you must take care , that your mindes be not too much intent vpon them ; for too much intention of mind vpon businesse , causeth distraction in prayer , and causeth vs post over over the dutie , as well as too much businesse : when a mans minde shootes it selfe too farre in businesse , when it is too much occupied about it , when it is too much intent , when the soule cleaues too fast vpon the busines , and cannot loose it selfe to the performance of spirituall duties , which require freedome . The last Caution is , that the strait rise not from diffidence in God , and confidence in the vse of the meanes ; for , it falls out oft times when wee haue businesse of moment in hand , there is a turning , and posting from one creature to another , from the vse of one meanes to another , that we cannot get time in prayer , not so much for want of time simply , but because we minde the meanes too much , we intend them too much , we doe not trust God enough with the businesse , if wee did , wee might spend lesse time in them , and more in seeking to him . So much for that case . Another case of Conscience in this businesse of calling vpon God is , what a man is to doe for the vse of the meanes , for when we are bid to pray and seeke to God , that is the ordinarie question ; But may wee not vse the meanes too ? To this I answere , That prayer is so farre from excluding the meanes , that it includes them ; for , if the desire be servent , when we desire any things at Gods hands , it will make vs diligent in the vse of the meanes , to vse a convenient diligence ; as it will make you earnest in seeking to God , and in putting vp your requests to him : for , if a man shall pray , and bee negligent in the vse of the meanes , I will be bolde to say it , it is but like the desire of the sluggard , that is a languishing , ●…ting desire : He desires , but his soule hath nothing ; hee desires , but hee putts his hand into his bosome ; The desires , which you expresse , when you pray , they are not servent , they are not earnest , if you bee remisse in the vse of the meanes . Hee that desires grace , desires strength , against sinfull lusts , and temptations , and yet is remisse in the vse of the meanes , by which grace should be increased , and strength gained , to resist those corruptions , and temptations ; Certainly those desires are but vaine desires . Besides , it is an an argument that wee trust not in God , That wee make not accompt of our prayers , except wee bee diligent in the vse of the meanes ; therefore wee are farre from excluding them : for , if you seeke to God , and trust to your prayers , and thinke that they will prevaile with him , it will worke this effect , That you will bee carefull to vse such meanes , as God hath ordeined to bring the thing to passe . Even as , if a man seeke to a Phisitian , to such a Phisitian , that hee trust ▪ to , into whose hands hee would put his life ; When this Phisitian prescribes such a course , such a dyet , and such a thing to bee taken at such a time , the more hee rests vpon the Phisitian , the more carefull hee will bee to obserue his prescription , and rules : And so , in this case , the more you rest on God , the more carefull you will be to vse such meanes , as hee hath appointed , when hee hath said , these , and these meanes are to bee vsed . In this case , I say , it is a signe your prayers are more to purpose , when you are diligent in the vse of them , when you dare not sleight nor neglect them . Againe , you must consider this , that , when we pray , at anie time , wee doe not pray to haue any thing done without meanes , but we pray to haue a blessing vpon the meanes , but we pray , to haue a blessing vpon the meanes , and , if we pray for a blessing vpon the meanes , our minde is not that they should bee omitted ; for , you see , God doth all things by second causes , he saues us not without our selues , that is , he vseth vs as instruments , he doth everie thing by men , and by creatures , and by meanes , and the end of our praiers is , not to haue them done without meanes , but to haue a blessing vpon them . But that that is chieflie to be observed to cleare this point to you is this ; That praier is not the onelie meanes , it is but part of the meanes to bring anie things to passe . There are two things to effect a businesse , that is , praier and meanes both : we doe not say praier is the onelie meanes ; indeed , then the other were excluded , but since it is but a part , and the other makes vp the totall meanes of bringing any thing to passe , it doth not exclude them , but they may bee both ioyned together , praier , and the vse of the meanes . This is enough to shew that we may vse means , we may pray , & lay our hand on the plowe , wee maie seeke to God , and bee diligent , and as diligent 〈◊〉 〈◊〉 bodie else ; But now these three Cautions are to bee observed .. The first is , That , if wee doe vse meanes , wee vse those that are right ; for , if you trust God , and depend vpon him , you will not step out to anie inordinate meanes , nor vse lawfull meanes in an inordinate manner : If you doe so , it is an argument your praiers are of no value in your owne esteeme , you doe not rest on God ; for , if you did , you would not vse other meanes , then hee hath appointed . Secondly , though you vse the meanes , and pray both , yet you must so vse the meanes , that your confidence be in your praiers : for it is one thing to vse the meanes , and it is another thing to haue confidence in them . And therefore wee say to you in this case , that you must doe as hee that vseth the light of the Sunne ; he so vseth the light , that he hath an eye vpon the Sunne from whom that light co●…nes ; for , he knowes , that if the Sunne were set , the light would be gone . Or as he that takes water in a Cesterne , or River , he so takes it , as that he hath an eye to the fountaine , he knowes if the fountaine were stopped , the River would bee quickly dried vp : So you should thinke with your selues , if I use any meanes , any creature , any instrument to bring things to passe , mine eye must be vpon God : for all the helpe that we haue from the creature , it is but as a beame to the helpe that comes from God himselfe . And therefore you must doe , in this case , as Phisitians are wont to doe , they put many ingredients into a thing , but it is one principall ingredient , amongst the rest , that hee makes account will cure the disease : So doe , in this case , make vse , both of the prayer , and of the meanes , yet you must know , that prayer is the principall effecter of the thing , and the principall meanes , it is that , wherein your confidence is to bee : for , indeede , it is God that doth bring every thing to passe : There is no good in the Citty , nor no evill , but he doth it ; you know he takes all to himselfe . All the meanes , by which Good , and Ill is conveyed to you , they doe not doe the thing , they are but the v●…ls , they are but the Instruments , as the beere , and the wine , wherein the ph●…sicke is taken , but it is the phisicke , the medicine that cures : So all the meanes cannot doe it , it is the helpe , and the power of God , the efficacie , that comes from him , that brings things to passe ; therefore , that must bee remembred , vse the meanes , that you vse , with dependance vpon God , with an eye vpon him , that your hearts rest not vpon them : for , if they doe , it is an inordinate vse of them . Lastly , you must take heede of sticking in any particular meanes ; for , if you doe , it is a signe trust not God , as you ought to doe . It is a fault commonly , we pitch vpon such a particular way , and we thinke that must doe it , or nothing : Now , if God be trusted to , hee hath more wayes to the wood then one , he hath more meanes to bring a thing to passe then one : And therefore we must leaue it to him , who often doth it best by another meanes , then we dreamed of . As for example , David had a promise of the Kingdome ; Now , when he had the Kingdome of Iudah , yet you know , the Kingdome of Israel stood out : for Ishbosheth had the Kingdome , and Abner was his chiefe Captaine : besides , in his comming into his Kingdome of Iudah , we see how God wrought the businesse , without device , by a meanes , that he never thought of , in that battaile , when Saul was killed , and so many of his sonnes , there was so much way made for him , when himselfe vsed no meanes to bring it to passe . Afterward when the Kingdome of Israel was kept from him , and he had onely Iudah , we see , God caused a division between Ishbosheth , and Abner his chiefe Captain ; vpon that comes Abner , and offers to David the whole Kingdome , but yet he was but a reconciled enemie ; and what Abner might haue done , he knew not . Therefore , God by his providence , though Ioab sinned in it , caused Abner to bee taken away by Ioab ; when this was done , yet Ishbosheth was aliue still ; then were there two men set by the providence of God , ( though it were a great sinne in them ) to take away his head , and so the Kingdome came wholly to David : for , there were but two sonnes , Mephibosheth , that was lame of his seete , and Ishbosheth , that was lame in his minde , a weake man vnable to mannage so great , and weighty a businesse , to purpose : So God brought the businesse to passe by a way , that David thought not off . Therefore , though wee may vse means , yet , after the vse of them , wee must depend vpon God , and leaue it to God to take one meanes , or other . We must doe , in this case , as we doe when wee goe to a man , that is very skilfull to doe a worke for vs : If we goe to a Carpenter , and tell him we haue such a thing to bee done ; or , if we goe to those that we call 〈◊〉 , that bring water from place to place , we tell him , this is our desire , but how he will worke , and which way he will bring it to passe , we know not , and yet we trust such a one : for , we say , he is an honest man of his word , and if hee haue vndertaken it , it is enough . Why will you not trust God , that goes so much beyond vs , that hath an infinite wisedome , and an infinite power ? And therefore we should so vse the meanes , that withall we keep our dependance vpon him , that we leaue it to him to vse this , or that meanes , as it pleaseth him . For sometimes , it may be , he ta●…s away that which we are about , sometimes he leaues vs partly destitute , and findes●… way of his owne , that we might trust to him , and consider his power , and his wisdome , what he is able to doe . So much likewise shall serue for this Case . Another Case is , what it is to pray in faith ? You know that is required . Now there is a common errour in this point : for a man may say , if I pray for the salvation of another , I ●…ue no promise , how can I pray in faith ? when a man prayes to bee guided in such a businesse , to haue ▪ such an enterprise to bee brought to p●…sse , to h●…ue 〈◊〉 from suc●… a tro●…ble , facts 〈◊〉 〈◊〉 nesse , from such a calamity , that he lyes vnder , he findes no particular promise , and , for ought he knowes , it shall never be granted : How can hee bee said to pray in faith ? for to pray in faith , is to beleeue , that the thing shall bee done . I answere , that to pray in faith is to goe as farre as the promise goes . Now no particular man hath any particular promise , that hee shall haue such a deliverance , that he shall haue such a particular mercie granted him ; and therefore it is not required to belieue that particular thing should be done . But you will say ; what faith is it then that is required ? I say , it is enough to beleeue that God is a father , that hee is readie to heare , and not onely that hee is readie to heare , but that hee is readie to doe that which is best for mee , in such a particular : for both are required , that you beleeue him to bee well affected towards you , as a father , as one that tenders your good , and not onely so , but that hee will doe that , in that particular , that shall bee most for his owne glory , and for your good : and , if you doe so , you pray in faith ; though , for the particular , you know not , whether it shall be granted , or no. Indeed , if we had a particular promise , as Elias had that it should not raine , &c. in that case , we were bound to beleeue in particular , but not having that , wee are not tyed vnto it : for the promise is the obiect of faith , and the habit is not to worke beyond the obiect ; for the obiect is the rule , and the limit of the habit ; therefore you may pray in faith , when yet you haue no ground to belieue , and to thinke , that that particular thing should be granted . For example , if a father pray , that his sonne may haue grace wrought in his heart , that his soule may be saved , it may be the Lord will never doe it ; or , if one friend pray for another to the same purpose , though the thing be not done , yet the prayer returnes into his bosome , hee is no looser by it , there is a reward belongs to him , for seeking to God in sinceritie , it is his duty , that he should doe so . The like I may say for every particular case . And this incouragement you may haue , that there is never any particular prayer put vp , wherein you seeke things , that are not granted , but you mistake in it : for , if you believe thus farre , as I said to you , be sure , that your prayers are accepted , God will doe that , which is best for you , and your prayers shall not be lost . So much also for that . The last case is , how shall a man know whether his prayer be heard , or not . For answere to this we will giue you this one rule , ( and that is as farre as wee can goe ) that those prayers that are made by the ●…ssistance of Gods holy spirit , it is certaine , they are alwayes heard . If you finde , that at any time , you neede make no question , but that God heares it , and will doe the thing , observing the Cautions , that we haue gives you ●…ofore , that is , for the meanes , the manner , the time , and the measure : for it cannot be , but that , when the heart is inlarged by Gods owne spirit , that the prayer is an expression of holy desires , the Lord alwayes heares : that place is cleere for it , Rom. 8. 27. that hee knowes the meaning of the spirit , that is , hee so knowes it , that he hearkeneth to it , that hee alwayes accepts of it ; and therefore , when you come in such a case , at any time , that your hearts are inlarged in a speciall manner : Marke , I say , when your hearts are inlarged in a speciall manner , and that , with holy desires , certainely , then God meanes to grant our requests : he would not send his spirit to be an intercessor in your hearts , if he did not meane to doe it : for , in that case , hee withholds his spirit , hee giues vs not that inlargement of heart : onely this distinction must be carefully remembred ; you may be sometime very earnest , ( the Parent may bee very earnest for his childe , as David was for his , And Moses , for ought we see , was earnest to haue gone into the land of Canaan , they were things that they desired ) and yet that may be an expression of naturall desires . In that case , a man may bee very earnest , and yet hee cannot build vpon it , to say , my heart is much inlarged in prayer , and therefore I shall be heard ; but take in this , when the heart is inlarged with holy desires , and that in a speciall manner , somewhat more then ordinary , as that , you see , it is the worke of the spirit of God , quickning your heart , opening it wide , strengthening , and inlarging it , and sh●…pening grace , and holinesse in you , in those requests , you put vp to 〈◊〉 , in this case , build vpon it , your prayers are heard from that ground , we haue given you , bee knowes the meaning of the Spirit . So much shall serue for those cases of Conscience in this spirituall duty of calling vpon God. Now the last thing wee propounded was this . What the qualification is that is required in our prayers : for , now we haue said so much of prayer , it is a necessary thing , that wee know , what conditions are required , that it may be acceptable . And the first ( wee will commend to you , that which is the ground and first in order before all the rest ) is , that the person be right . The prayer of the righteous prevailes much , Iames 5. 16. The ground of it is this , A man must first haue Christ , before he can haue any thing else , be hath given vs all things else with Christ. if 〈◊〉 haue all things else , if we haue not him , it is nothing . All the promises , you know , are Yea , 〈◊〉 Amen , but it is in him ; so that wee must 〈◊〉 haue him . And besides , the generall Covenant must goe before the particular : for the ground o●… all prayer i●…this , or that particular promise , but you , 〈◊〉 fir●… be 〈◊〉 the Covenant , you 〈◊〉 〈◊〉 haue the generall Covenant belonging to you , before you can haue the particular branches or it ; & therfoe a man must be within the Covenant , his person must be first righteous , and be 〈◊〉 〈◊〉 , & therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this 〈◊〉 , to thinke thus with himselfe , he hopes his heart is sincere , and his prayer is right , and his ends are good : for , though all this were true , yet if his person be not right , God regards it not . You know , the blood of a sheep , & the blood of a swine , they are both alike , it may be ; the blood of the swine is better then the other ; yet the blood of the swine was not to be offered , because it was the blood of a swine . So , in this case , the praier of an vnregenerate man may be as wel framed , for the petitions , for every thing that is required immediately to a praier , but the heart , from whence it comes , the person , from whence it proceeds , that is it that makes the difference , and therefore that must be observed . See the person bee right . And therefore you shall finde Psalme 4. 3. David makes that the ground , why his praier should be heard , saith hee , be yee sure that God hath chosen for himselfe the godly man. And when I call vpon him , I shall be heard : for that is the ground that hee takes to himselfe , that hee shall be heard , that God hath chosen to himselfe , the godly man. As if he should say , I am of the number ; and therefore , you that are my enemies , and thinke to prevaile against me , I feare you not : for I pray to a God that will d●…nd me , I am a godly man , and , vpon that ground I beleeue that my praier is heard : beloved , otherwise , though wee pray , and pray hard , yet out ●…anes c●…y lowder , then our prayers , they ●…y downe 〈◊〉 ▪ prayers , they make a greater noise then the 〈◊〉 : that the noise that our 〈◊〉 make is like ant noise of a Thunder , when the noise of our prayers is but like the cr●…ckling of thornes , that it cannot be heard for the noise that sin makes in the eares of the Lord. Thus it is , in this case , when we come before God in our sinnes , when a man comes into his presence , in his vnregeneracie . But this is not all , bee likewise , a man that is within the Convenant , may haue a particular sin , ( as you heard heretofore ) that may intercept his prayers , and that may hinder the blessing So that , that sinne must be removed before his prayers can be heard . It is true , the sonne abides in the house for ever , but yet the sonne may commit such 〈◊〉 offence , that his father may vse him as a servant , hee may deny his requests , and refuse them , when hee comes to seeks any thing at his hands . And therefore , there must be a particular reconciliation , a particular repentance , that sinne must be removed , and done away , that stands in the way . And therefore , this Method the Saints haue kept in calling upon God : See in Denel , and Eare , all of them . for the most part , when they make any compleat prayer , we see , still they begin with humil●…tion , and confession of sinnes . And the reason of it is , that their persons might be cleare , and innocent , that those 〈◊〉 might be removed , which would st●…d in their way , and likewise , that is a ground of that in the 〈◊〉 Tim. 〈◊〉 , 8. saith the Apostle there , I will , th●… pr●…ers b●… made in all places , that you life vp p●… 〈◊〉 without 〈◊〉 and 〈◊〉 : The meaning i●… this , not onely , that a man be within the Co●… , b●… that he be clensed from all particular sinnes , that might cleaue to him , and hang vpon him . As , for example , when thou wouldest be accepted of God , if there be any particular sin hang on thee , that musty be removed by renewing thy repentance , and besides that , see what the Scripture takes notice of , when a man comes to pray , his heart must be cleansed from pride , ( for God resists the proud ) his heart must be brought to an humble disposition ; likewise it must be cleansed from wrath , hee must list vp pure hands without wrath ; this is oft required . Matth. 5. Leaue thine offering , and go and make peace with thy brother . So likewise from vnthankfulnesse ; our praiers are not accepted , except we be thankfull for mercies received . The like wee may say of every particular case : we must bee carefull to cleanse our selues from all sinfull lusts , and corrupt affections , that they haue not dominion in our hearts ; but that we lift vp pure hearts , and innocent hands , and that is the first thing that is required ; that the person bee right , that is , not onelie that hee bee within the Covenant , but likewise that those particular sinnes be removed , that may be an impediment to his prayers . The second thing required is faith ; List vp pure hands without wrath and doubting . You know that in Iames , Let him aske of God , let him aske in faith and waver not . So that , though praier bee the key to open Gods treasures , yet faith is the hand , that turnes the key , without which it will doe no good . Now the Lord requires faith ; partly , for his owne sake , he would not otherwise be acknow ledged , if you did not trust him , when you come to seeke him , if you did not rest vpon him . Besides , he should loose his glorie : for in this wee glorifie him , when we trust him , and wee dishonour him , when we distrust him ; when we come , and seeke to him , and doe not rest vpon him , we dishonour him . Besides in regard of vs hee requires saith , and will not heare vs without it ; because , as it is , Iames 1. 6. in the same place , where faith is required , there is good reason why it is required ; for , saith the Apostle there , hee that beleeues not , or bee that wavers , he is like the waue of the Sea : that is , sometimes in his prayer , hee is very earnest as a waue that swells high , sometimes againe , he will be nothing at all ; yea , saith the Apostle , hee is not onely vneven in the businesse in praier , sometimes earnest and forward , and sometimes giving over againe , off and on , but such a man is vnstable in all his wayes ; for he that trusts in God , will be carefull , not onely in prayer , but to keepe all his wayes right , but hee that trusts him not , wavers in every thing ; hee is ( it may be ) diligent in prayer , he will looke to his wayes for a time , but he rests not vpon God , he rests vpon other things ; He is like a wave , he is not constant , and therefore faith is required Now , when I say , faith is required , know this , that there is a double faith required in our prayers to God. The one is a faith in the providence of God , the other is a faith in his promise . First , I say , faith in the providence , which is a thing of much moment , and we are apt to forget it . We see it cleerely , Psal. 146. Blessed is hee that trusts in the God of Iacob , &c. who made heaven , and earth , and the sea , who keepes Covenant , and mercie for ever ; you see faith there required in the providence , he made heaven and earth , and the Sea , is he such a God , who is able to bring any thing to passe ; for he made heaven , and earth ; and is he not able to doe any thing besides ? Secondly , there must be a faith in the promises , as is expressed in the other words , hee keepeth Covenant for ever . So likewise , to expresse the defect of it : You see when Martha , and Marie came to Christ to raise Lazirus , they believed hee was readie enough to doe it , ( there was faith in his willingnesse ) but they wanted faith in his providence : for Martha comes to him , & tels him , Lord saith she , he hath beene in the graue foure dayes ; as if she had said , surely now it cannot be done , if thou hadst come sooner , it might haue beene brought to passe ; so she beleeved him to be willing , but there wanted faith in the providence . Againe , as here faith in the providence was wanting , so , we see , in the leper , there was faith in the providence , ( it may be , the other was wanting , but that is not expressed , it is more probable he had both ) Lord , if thou wilt , thou canst make me whole . Here was an evidence of faith in the providence , he acknowledgeth his power , if thou wilt , thou caust make mee whole ; but because Christ did answere him , it is likely hee had faith in the promise too ; So , I say , there must be a faith , first , in the providence ; secondly , there must be a faith also in the promise of God : you haue ground enough for that , you haue his sure word for it , he hath said , aske and yee shall haue , seeke and you shall finde , knocke , and it shall be opened to you ; and whatsoever you aske , if it be according to his will , is shall be done to you So that is the thing we are chiefliy to looke vnto , to consider this faith in Gods promise ; for men are ready to say , I doubt not but God is able , but all the question is , whether he be willing or no : And therefore , if wee will haue our prayers strong , and prevalent , we must be carefull to strengthen our faith in his promise : for , as that is strong , so our prayers doe more prevaile with God. It is a matter of much moment , and therefore wee will shew briefly how your faith may be strengthened , and likewise how you may know it . First , you shall strengthen your faith , if you consider the nature of God. Beloved , this is a great cause why wee beleeve not the promise of God , and his readinesse to helpe vs in difficult cases ; because wee are ignorant of the nature of God , of the Attributes of God , or , at least , we doe not consider them . For example , ( that I may open it to you a little , and shew you the way of making vse of the Attributes of God , in calling vpon him , and strengthning our faith from them ) consider , first , the Iustice of God , ( I will giue you examples , how the Saints haue still strengthned their faith from Gods Attributes ) David vsed this Argument , Lord , thou art Iust , I am Innocent ; when he telleth God of his Iustice , and withall expresseth his owne innocencie , it is a strong Argument . David , you see , vseth it oft , ( I neede not to name particulars . Lord reward mee according to mine Innocencie , &c. ) thou knowest I am righteous , and mine enemies haue done mee thus , and thus much wrong , and thou art Iust : God cannot denie this ; for it is a strong argument , that is taken from such an attribute . So againe , the goodnesse of God ; Lord thou art full of mercie ; on the other side , I am full of miserie : and when these are put together , it is a great meanes to strengthen our faith . And therefore , we see , David often expresseth his owne calamitie , his disease , how he was oppressed by enemies , and slandered , &c. and Gods mercie , that is the ground of it , God is full of compassion ; as if he should say , thou art full of goodnesse , and I am in calamitie , and miserie , at this time , and that was an argument whereby he strengthened his faith . So againe , another Attribute of God is , his glory ; when we make the Argument thus , Lord , thou hah an eye to thy glorie , and I aime at thy glory : In such a request , it is a strong prevailing argument with him . You know , Moses prevailed with him , when hee sought the saving of the whole people of Israel , Lord , saith hee , thy name will be polluted , what will the Heathen say ? and since I aime at thy glory in it , deny me not . And likewise Ezekias , and David , they vse the same Argu●…nt to God , shall the ●…st praise thee ? shall any glory be given thee in the graue ▪ shall we be able to doe any thing for thy honour , when we are dead ? So that the Arguments that are taken from Gods glorie , and our aime at his glorie , is another meanes to strengthen our faith . Moreover , the power of God , that is another Attribute , whereby wee may conceiue the same Argument , as before , when wee goe to God , and expresse our weaknesse , and his power ; Lord , we are weake , we are able to doe nothing , Lord , thou art almighty , thou madest heaven and earth , it is 〈◊〉 strong argument to prevaile with him . So , wee see , Asa prevailed with God , 2 Cron. 14. Oh Lord , saith he , it is all one with thee to helpe with many or few , and we rest vpon thee : as if hee should say , we are exceeding few , we are exceeding weake , we are able to doe nothing , but thou art able to doe it , with a few , as well as with a great multitude : there he puts them together . And the like we haue of Iehosaph●…t , Lord , we haue no strength , to stand before our enemies , but our eyes are to thee . As if he should say , thou hast strength , and power enough , thou art able to doe it , though we are vnable . This is another Argument taken from the power of God. Againe , the vnchangeable●…esse of God. When one comes to the Lord , and shall say to him , Lord , thou hast done thus , and thus in former times for thy servants , Lord , thou hast done thus , and t●… for me , in another case ; and thou art vnchangeable , thou art the same ●…od : this i●… a gre●…t meanes to strengthen our faith : as , you know , it is in your Law suits ; when you haue a president , it addes strength to the cause , and when we haue presidents for this , it will adde strength to vs , and that strength is taken from Gods vnchangeablenesse : if we put them together , Lord , thou art vnchangeable , Lord , thou hast done it to other men , in the like case , thou hast done it to mee also in the like case , it is a strong argument , and an argument , that David vseth : You see ho●… he is stayed by it , Psal. 22. 4. Lord , our fathers trusted in thee , an●… were delivered , they trust●…d in thee , and were not confounded . As if hee should say , Lord , thou art vnchangeable , thou heardest them in the same case , when they trusted in thee ; now , it is my case , and therefore I beseech thee to helpe me in my distresse . Againe , the faithfulnesse of God , the fidelitie of God , that is another of his attributes : and when we make our argument thus , Lord , thou art faithfull , and I trust in thee , it is a strong argument , you know , it is an argument that prevailes much with men . A man is ready to say , hee trusts me , I must not deceiue him : Now the Lord keeps Covenant , and mercie for ever . When we come , and vse this to him , Lord , thou art faithfull , thou hast said , thou wilt keep Covenant , and mercy for ever , thou canst not doe otherwise , it is thy nature , thou canst not deny thy selfe , and I rest on thee , I depend on thee , in such a case , it cannot be , that the Lord should faile vs ; I●… a man will not faile one that trusts in him , certainly the Lord will not , and that is an argument that is vsed oft , thou never failest them that trust thee . Then , besides the absolute attributes of God , consider his relatiue attributes : he is a father , and a Master : it is a strong argument , that is taken from these . If we goe to the Lord , and say , Lord , thou art a father , thou art a Master , thou art a husband , whither should the children goe , but to their father ? whither should the wife goe , but to their father ? whither should the wife goe , but to her husband ? whither should the servants goe , but to their Master , to their Lord ? Lord , thou hast commanded vs to provide for our owne , and he is worse then an Infidel that provides not for his owne . Lord , wee belong to thee , wee are thine . We see , David vseth this Argument , that God hath made him . You haue it oft in the Psalmes , that God hath made him , not onely his Creature , but had made him againe , hee was his servant , I am thy Servant , he oft vseth this Relatiue , that God was his God , and that hee was Gods servant , one that did belong to him , and that did depend vpon him . And surely ( my Beloved ) dependance , and seeking to God , is a great meanes to winne him to vs. When wee see an other depend vpon vs , one that is our●… , that is an effectuall motiue with men : the same is as prevalent with God , and therefore may strengthen our faith . Now , when I say these Arguments prevaile with God , the meaning is indeed , that they prevaile with vs , they strengthen our faith , they enable vs to beleeue , that God is readie to helpe vs , and , when wee beleeue it , and trust vpon him , then indeede God is readie to second it ; because , then wee are prepared , weo can then put up our desires in the prayer of faith ; otherwise , they are put vp with doubting , and that makes them vnacceptable to God , and vneffectuall . And now , as I haue shewed you the way , so likewise , in a word , we will shew you , when wee doe pray in faith , ( for , that is a thing that is very vsefull ) you shall know it by this ( for I adde that , because I see the Scripture requires it , as such a maine condition , without which a man cannot be accepted , bee it done to thee according to thy faith , it is every where inculcated ) you shall know it by the quietnesse of your minde , and your securitie . When a man calls vpon God , and his minde is quiet in it , it is a signe that hee beleeues , and trusts in him , it is a prayer of faith . 〈◊〉 , you know , in that case , she looked no more sad , because she trusted in God ; she believed the thing should be done : and therefore , if you finde solicitude , and perplexitie in your mindes , it is a signe that your prayers want so much faith ; for if you did rest vpon God , you would bee quiet , and secure in him . Secondly , if you doe beleeue , you will continue in prayer . You know , it was an argument of the faith of the woman of Canaan , that she continued , that she would take no deniall ; though the Lord denied her , and put her off , yet she held out : and what was the reason of it ? because she beleeved that he was the sonne of David , that hee was mercifull , and that hee would heare in the end . So that continuance in prayer , is an argument we doe beleeue the Lord. As a man that beleeues , that such a man is within the house whom he desires to speake with , hee is content to waite long . Or one , that hath a suite , and hee knowes that he shall haue an end of it , at this time , hee will never giue over : So it is in this case , if we beleeue , we will be content to waite , ●…e t●…at beleeues , will 〈◊〉 make ●…ste ; because he trusts in God , and depends vpon him . Likewise , an argument of faith is a diligent vse of those meanes , that God hath prescribed , and no other . And so , wee haue shewed you , two things , that are required in prayer : That the person must be righteous , and within the Covenant ; Secondly , faith is required , and likewise , how this faith is wrought , both in his providence , and in his promises , and likewise how wee shall know , whether our prayers , be the prayers of faith , or no. FINIS THE FIFTH SERMON . 1. TH●…S . 5. 17. Pray continually . THE next condition required in praier is feruency ; you know the place , the prayer of the righteous prevailes much , if it bee fervent . The Lord requires this qualification in praier ; because it puts the heart into a holy , and spirituall disposition : for it is not simply the making of the request , that God lookes for at our hands , but such a working vpon our hearts by prayer , such a bringing of them to a good frame of grace , by that duty , that thereby we are more fitted to receiue the mercy , that before we were not . When a man is servent in prayer , it sets all the wheeles of the soule the right way , it puts the heart into a holy , and spirituall disposition , and temper ; so that the Lord sees it now fit to bestow mercie vpon such a man that before was vnfit , by reason of his vntowardnesse , and stubbornesse of heart , by reason of that vncleane and vnholy disposition , that he saw in him . And therefore hee will haue prayer servent , not so much , because the very fervencie of prayer it selfe i●…●…espected , but because , by vertue of tha●… fe●…vencie , the 〈◊〉 is made better : when a man comes to God with a request , like the request of the patient to the phisitian ; it may be the phisitian denies long , when the patient a ●…es things that are pleasant , and agreeable to him ; not because he is vnwilling to giu●… them , but because his body must bee brought into another temper ; he must take a vomi●… , o●… a purge , that perhaps is grievous to him , but this must be done before he be fit to receiue such cordialls : so the Lord doth with his servants , though bee be willing to bestow such mercies on them , yet , because they are not fitted , hee 〈◊〉 continuance in prayer , and fervencie in it . Therefore , we say , in prayer all the graces of Gods spirit are set on work●… , and the more servent the prayer is , the more they are intended , the more they are acted , the more they are increased , and therefore the Lord is moved by this fervencie , to bestow a mercie on vs , that otherwise hee would not doe . But , now , al the question i●… what thi●… fervency is ? You shall find it vsually expressed in the Scriptures by such metaphor●… as these , crying to the Lord , wrestling with the Lord , striving with him , and giving him no rest , wherein these two things are to be marked . First , a man is said then to bee servent , when he puts all his strength to prayer , when he is very earnest , and importunate with the Lord , when he strives , and contends with him , though hee finde many difficulties , and impediments , yet he breakes through all , this is to be fervent in prayer , to be Importunate with the Lord. For example , when a man comes to pray , and findes many discouragements , and findes himselfe guilty of many sinnes , and findes little holinesse , he hath but feeble faith to his owne sense , hee findes much deadnesse of spirit , yet hee continues instant notwithstanding , and when likewise hee doth , not onely finde these impediments in himselfe , but he findes the Lord exceeding backward to the thing , either giving no answere , turning the deafe eare to him , or , it may be , giving a contrary answer , as to the woman of Canaan . As for example , when a man comes to pray for health , it may be , his sicknes increaseth vpon him more : when he praye●… to overcome such a lust or temptation , it may bee , it is doubled vpon him ; when hee prayes for such a deliverance , it may bee , the oppression growes more , and more , as it was vpon the Israelites , when they sought for deliverance , the oppression grew greater : now to holde out , notwithstanding this , and to continue in prayer , and to 〈◊〉 God i●… it , though ●…e see●…e backward to the request , this is to be fervent in prayer . Secondly , fervencie is , not onely loud praying , but continuall knocking , when a men is not onely importu●…e with the Lord , but ●…ee continues long , he will not giue over , till he haue got the ble●…ing . You know , 〈◊〉 fervency w●… seene in that , that he 〈◊〉 all night , he wrestled 〈◊〉 the Lord. What was the reason that he wrestled ? he would not let him goe , till he had got the blessing , till he had obteined the thing he sought for . So , I say , this earnestnesse , and continuance in prayer , the breaking through all difficulties , this is to wrastle with the Lord : for all wrastling , and striving , you know , supposeth some opposition on the other part . Indeed , if there were no opposition , it were a small thing ; but , I say , when the Lord is most backward , when the thing is most improbable , when there is much difficultie , that you know not how it should be brought to passe , yet you continue 〈◊〉 , and giue the Lord no rest , you will not giue over , this i●… fervency in prayer , and this i●… a condition that the Lord requires . Onely these two 〈◊〉 must bee remembred , that wee mistake not this fervencie . First , remember , fervencie , if it bee right , it must be a fruit of faith : for there is a fervencie , that co●…es not from faith , but from a 〈◊〉 feare of 〈◊〉 , when a 〈◊〉 i●… indeede 〈◊〉 〈◊〉 ●…wine that is pin●…ed , which , you know , will cry exceeding loud , not because it lookes for helpe , but because it is pinched : so any creature , or man naturally will vse importunity , when he wants any thing , he will be earnest in his requests ; such fervencie the Lord regards not , because there is no more but a meere expression of naturall desires , there is no holinesse in it , there is no fire of the spirit , but , when this is added to it , that there is , not onely a sense of the thing we want , but also a hope of mercie , a ground to beleeue that I shall haue the thing granted , and , out of this ground , I am earnest and importunate ; now earnestnesse is a fruit of faith . When Iesus Christ lived vpon earth , when men came and cryed earnestly vnto him , and were exceeding importunate , some to be healed of their diseases , some to haue devils cast out , &c. we see , his answere was still to them , be it to thee , ( how ? ) not according to their importunity , and fervencie , but according to their faith : as if he should say , I heede not , I regard not all this clamor , and earnestnesse , if they bee onely expressions of such wants , if they be onely in the sense of such neede , and no more ; but if they proceede from faith , and that faith set you a worke to call vpon me , Bee it vnto th●… according to that . For indeede , these two things make vp fervencie in prayer , sense of neede , and hope of mercie , when a man hath faith , and hope to increase his fervency ; and it ariseth from that ground , as well as out of the other , ( not that I exclude the other , for it is a very great helpe , and that which puts sticks on the fire , as it were , to make our fervencie the more ) I say from sense of our need , when we consider seriously what want we haue , and then adde this hope , and faith , when these two shall set you a worke , this fervencie is a fruite of faith . This is one caution that must be remembred . Another caution is this , that your fervencie be ioyned with sinceritie ; for a man may be fervent to obt●…ine such , and such blessings , as he may begg at ●…ds hand , very earnestly , hee may as●…e credit , he may aske to haue guidance in such a businesse , hee may aske wisdome to bring such an enterprise to passe , hee may aske health , and continuance of life , but to what end ? if it be that he may bestow it vpon his lusts , if it be that he may liue more deliciously , that he may be some body more in the world , that he may haue outward conveniences , such as his flesh desires , if this be all , here this fervencie is ●…ot regarded : not , that these things are excluded , for the Lord giues vs leaue to seeke out owne comforts , and you may be earne●… , and 〈◊〉 , even for the comfort it selfe , but yet all these , if they be not capable of a further vse , if that be not intended , but the abuse of them , and an intent to vse the●… another way , the Lor●… 〈◊〉 〈◊〉 〈◊〉 , it is no tr●…e fervency : and therefore 〈◊〉 〈◊〉 . 12. 1●… . it is the exhortation of the Apo●…e , be fer●… i●… spirit serving the Lord : whe●… we m●…ny 〈◊〉 i●… may be , are fervent in spirit ●…ving our sel●… we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a●…d 〈◊〉 〈◊〉 〈◊〉 of ends of our owne , as , when a man desires able gifts , high gifts , to get glory , and to get wealth to himselfe , and not to serue his master , this is to aske the talent , not for the masters vse , but for his owne vse : doe you thinke the Lord will heare such prayers ? can you expect it at his hands ? You shall see t●… contrary disposition in the Saints ; when they were earnest with the Lord for any thing , sti●…l they expresse that to him , and say , Lord , we desire not thi●… for our selues , but for thy glorie , that wee may vse it , for some good purpose , &c. David , when he was earnest for life , when he was in sicknesse , and doubted of his recoverie , what argument doth he vse ? Lord , saith he , shalt thou haue glorie from the graue ? As if he should say , if thou giue me life , I will giue it thee againe , I will improue it , and husband it , to thy advantage , and not to mine owne . And so Hannah , when she was earnest for a sonne , she makes this promise to the Lord , that he shall be for him , and his advantage ; shee would dedicate him to his vse , and consecrate him to his service . So Iacob , when hee was earnest with the Lord to giue him meate , drinke , and clothes , &c. Lord , saith hee , if thou doe , I will giue the tenth part to thee againe . I say , when the heart is thus disposed , in our fervencie , in our importunity , when we aske any thing at the Lords hands , that our conscience tells vs within , that if wee had it , wee would bestow it vpon the Lord , we would not abuse it , we would not spend it on our lusts , it should not be to serue our selves , but to serue the Lord withall ; then our 〈◊〉 is rightly ordered . The next condition required , is humility , as lames 4. The Lord giues grace to the humble : and 2 Chron. 7. 14. If my people humble themselues , and call vpon my name , then will I heare in heaven , and grant their requests . And throughout the Scriptures , you see , that , that is a condition that the Lord puts in every where : hee hath respect to the low estate , Is●… 66. 2. saith the Lord , all these things haue my hands made , looking vpon all the creatures , the whole frame of them , they are al good , and I haue respect vnto them , but , saith he , I regard not all these in comparison of an humble heart , to him will I looke , that is of an humble , and contritespirit ; when the Lord lookes vpon our prayers , if they come not from a broken heart , they want that condition , that he lookes for : for he gives grace to the humble ; because such a man is little in his owne eyes , and fit to be exalted , fit to receiue a mercie at Gods hands . You know , it is a rule , that the Lord keepes for those that are humble and low , such hee exalts ; those that exalt themselues he puts downe . Now when a man is little in his owne eyes , that parvity , that sense of his owne vnworthinesse is a prevailing argument with him ; and therefore Gen. 32. Iacob vseth that argument , when hee comes to put up that petition , to bee delivered from Esa●… : Lord , I am lesse then all thy merties ▪ that is , take any of thy mercies , and put them in one end of the ballance , and p●…t me in the other , and I am lesse then it , and 〈◊〉 then it , take●… the worth that is in me , it is not heavie enough for the least mercio . Now , when hee was thus humbled , and little , and vile in his owne eyes , the Lord bestowed that mercie on him , hee was now fit to receiue it . For , David , when the Lord sends him word by Natha●… , that he would build him a house for ever , ( you see how he expressed himselfe ) hee went into the house of the Lord , and sate before him , and said , Lord , what am I , and what is my fathers house ? As if he should say , I was taken out of the dust , I was one of the meanest men of Israel , and a man of no account , of no worth , and yet thou hast had respect vnto ●…e , thus far , not onely to make me King over thy people , but to build my Kingdome , and my house , to make me a constant house for ever . I say , this sense of our owne vnworthinesse , it makes vs more fit to receiue the mercy , to bee exalted by receiving such a request , as wee put vp to the Lord , and therefore hee regards the prayer of the humble . Moreover , God giues grace to the humble , that is , he shewes favour to them , when they come and aske any thing at his hands , because an humble man will be readie to doe whatsoever he will : it is an expression vsed of David , in Acts 2. 22. hee will doe whatsoever I will : that may be said of every humble man , he is exceeding pliable to the Lords will , hee is ready to doe whatsoever hee knowes to be his pleasure , hee resists him in nothing . Now , when a man will doe whatsoever God will , the Lord will be readie to doe whatsoever be will , he will be readie to say to him , as hee did to the 〈◊〉 , Oh woman , bee it to thee as thou wils . When a man , on the other side , refists the Lord , ( as every proud man doth saith the text ) the Lord resists him the Lord resists the proud and giues grace to the humble . A refisting spirit causeth the Lord to resist our prayers , and therefore it is , that the Lord is ready to the humble man , because he yeelds to the Lord in all things , and when a man yeelds to the Lord , ( take that for a rule ) in obeying Goas commandements , God will yeeld to vsin granting our petitions . Besides , when the heart is humbled , and broken , and contrite , it is an acceptable sacrifice to the Lord , which winnes it at his hands : he smells a sweete savour from such a sacrifice aboue all other ; yea it is that which sets a high price vpon every sacrifice , that we offer ; the best prayers , the best workes , that proceede not from an humble heart , he regards them not : as Psal. 51. Lord , saith he , if 〈◊〉 sacrifice , then will not regard it , but the sacrifices of a contrite , and humble spirit , those thou regardest , and those sactifices that proceede from it ; when we come to make a petition to the Lord , ( it was the manner in the old law not to come empty handed ) a proud person comes empty-handed , but an humble person comes with a sacrifice , and the best sacrifice ; because he facrificeth himselfe , and his owne will , that is , he empties himselfe of himselfe , he opens a d●…re to the Lord 〈◊〉 come , and dwell in him , when a proud man 〈◊〉 him out , such a sacrifice the Lord is well pleased with , and such a sacrifice speakes for one , it makes way for his requests , and therefore the Lord hearkens to it . Lastly , the Lord is ready to heare those that are humble ; because , whatsoever they receiue , they take it as of grace , and not as debt : whereas a proud man , a man that hath a good conceit of himselfe , a man that is list vp in his owne opinion , thinkes it to be due , he thinkes there is some correspondence betweene his works , and the wages . You know what is said of the Pharise , that the publican went away instified , rather then he . Why so ? Because the Publican thought himselfe worthy of nothing . And therefore Ezek. 36. 31. when the Lord promiseth those great mercies to his people , he requires this condition of them , that they should acknowledge themselues worthy to bee destroyed . When a man hath a sense of his owne vnworthinesse , and so comes to the Lord , and askes it as of meere grace and mercy ; that is a great motiue to prevaile with him : for he is very carefull of that ; you know , in Deut. 8. 11. how wary the Lord was in giving this rule to them ; take beede when thou commest into that good land , thinke not to say with thy selfe , the Lord hath done this for my owne righteousnesse : no , saith hee , I haue not done it for that , but for my Covenant which I made with Abraham , Isaac , and laceh , that is , for my owne names sake , for my mercies sake , for the covenant , that I confirmed with them , that is the covenant in Iesus Christ , therefore I haue done it , & not for your own righteousnes . So you see , that this is a condition the Lord will haue observed in our calling vpon him , that our hearts be humbled , that a man be little , and vile in his owne eyes , that he come with a broken , and contrite heart , pliable to him in all things , ready to obey him ; when the heart is so disposed , hee giues grace , that is , he shewes favour , hee is ready to grant our requests . The next condition , required in prayer , is that wee sanctifie the Lord in our hearts . You know , when Nadab , and Abih●… drew neere vnto him with a common fire , ( when they should haue brought such fire as came from heaven , holy fire ) the Lord destroyed them , and he giues this reason ; for I will be sanctified 〈◊〉 〈◊〉 that draw ●…eere to me . When we come to call vpon the Lord , we know , then we come neere to him , and in such dra●…ing neere , 〈◊〉 must sanctifie him in our ●…earts , that is , we must co●…ceiue him ●…o be , as he is , most holy : now , if the Lord be mo●… holy , if he that is vncleane and impure , and vnholy shall come neere him , he sanctif not the Lord God , ( that is ) hee comes not to him as to a mo●… holy God , but he lookes vpon him , 〈◊〉 if he were a common person ; and therefore whensoever they came to offer a sacrifice , in the old law , they were first purified ; if any man were ●…cleane , and should off●… a sacrifice , he was to be cut off from his people . Therefore , to sanctifie the Lord in our hear●… , is to come with holy hearts , as in the first of T●… . 2. 8. i●… is the charge that the Apo●… giues the●… , 〈◊〉 p●…re 〈◊〉 w●… 〈◊〉 〈◊〉 〈◊〉 or doubting ; lift vp pure hearts , and innocent hands , without wrath , or doubting . You will say vnto me what is this holinesse ? Beloved , it is nothing but a sequestring , or seperating of any thing from a common vse , and appropriating it to God alone , that is holinesse . You know , whatsoever was holy to the Lord , in the Temple , or otherwise , whether it were holy vessels , or holy men , as the Priests , it was seperated from all other vses , and made particular to him , and to his service . Now , the heart of a man is holy then , when it is withdrawne from all things else , and particular to the Lord alone . As a chast wife is to her husband , whose affections are bestowed vpon him , and no other person else ; so when the heart is to the Lord alone , when all the affections are intent vpon him , and bestowed vpon him , and vpon none else , this is to haue the heart holy to him . So that , now he that will haue an eye vpon credit , vpon vaine glory , vpon wealth , vpon his lusts , vpon any thing besides the Lord , that the heart is wedded to it , that hee bestowes any part of that coniugall affection vpon it , that should be wholly the Lords , this man is an vnholy man , his heart is not holy : ●…or it is not sequestred from other things , and consecrated to him alone : for that is to be holy . And as the heart must be holy , so must the prayer be holy . When a man prayes to the Lord with respect vnto him , and hath an eye vpon him , and nothing else comes in to take away part of this prayer ; if by respect , and worldly , and carnall thoughts come in , and set you on work to pray , now , these haue a portion , and interest in your prayers , they make your prayers pro●…e , and common , they are not peculiar to the Lord , they are vnholy . So that is the holinesse then , in seeking the Lord , when we are knit , and wedded to him , when one takes this resolution to him selfe , I am the Lords servant , and him will I serue , I am not the servant of man , nor of any creature , I am married to the Lord , and his , will I be alone , I will withdraw my heart from all things else . So likewise when a man prayes , so that his soule is intent vpon the Lord , and vpon nothing besides , when the whole streame of his affections are carried to him , this is to seeke to him i●… holinesse , this is to sanctifie the Lord in our hearts . And lastly , if there be any conscience of 〈◊〉 , ( that phrase I finde vsed in Heb. 10 ) that is , if there be an evill conscience , if a man be conscious to himselfe , of any sinne , that is vnrepented of , such a man cannot pray , that makes him vnholy ; if there be any sinfull lust yet living in him , that is , vnmortified in him , which is not washed away , such a man is vnholy : yea , my Beloved , the Saints themselues , when they sin against God , as you heard heretofore , they are suspended from the covenant : though they be within the covenant , yet they are suspended from receiving the benefit by it , that otherwise they might have : till that sinne be washed away , they are not holy . A priest , or one that was holy , if hee touched any uncleane thing , he remained vnholy , till he was washed , though otherwise he were holy habitualy , vvholy dedicated to Gods service ; so it may be with those , that are within the covenant , though thou be a holy ●…an , yet , if thou touch pitch , that is , if thy heart be polluted with any sinne , of one kinde or other , as long as that remaines , thou art vnholy . If thou come now , and seeke to the Lord , you know wha●… the iudgement was in the olde law , such a one was to be cut off from his people . And therefore , you shall finde , this was the constant practise of the Saints ; when they sought the Lord for any speciall mercie , they began with taking paines with their owne hearts , with humbling themselues for their owne sinnes , and the sinnes of the people : as , we know , Daniel , and Ezra , and Davia , in their prayers , ( I neede not stand to giue you instances ) and indeed so should we alwayes , when we come with any request , and petition to the Lord. First , let a man examine his heart and his life diligently , looke backe to all his former wayes , consider , and goe through all the particulars ; see if there be any thing amisse , if there bee any tincture of vncleannesse yet lying vpon him , that is not yet washed away , if there be any pollution , any defilement of flesh , or spirit , and let him know that it is but labour lost , it is but a provoking of the Lord , to come as a man vnprepared , to draw neere to him , except hee be cleansed . But you will say , how shall we be clensed ? I answere , you are clensed by renewing your repentance , and sprinkling the blood of Christ : when a man humbles himselfe for his sinne , and entreth into covenant with God , not to returne vnto it , when hee makes his heart perfect , and sincere with the Lord in that particular . And secondly , when he shall w●…thall belieue , that it i●… forgiven through Christ , when hee is sprinkled in his blood to wash ●…t away ▪ though thy sinne be great , yet this will make thee pure , now thou art washed , as it is in the 1 Cor. 6. 9. Now you are washed , now you are sanctified , now you are iustified : therefore let a man not be d●…scouraged in this case : for , I confesse , there is nothing that giues such a checke to our prayers , that giues so many stabb●…o them ( as it were ) that hinders vs in that duty , as the conscience of sinne , when a man remembers such , and such a sinne he hath committed : yet be not discouraged ; for the blood of Iesus Christ is able to wash them away . Though a mans face be very fowle , yet , you know , a basen of cleare water will wash it cleane , and all the filth is gone : now the blood of Christ is more effectuall to rench thy conscience , and to purge it from dead workes , to take away , both the guilt of sinne , and likewise the power , and staine of it . And therefore , if thou haue any sinne , labour to be washed from that , that then thou maist come to the Lord , having thy heart sprinkled from an evill conscience , and thy body washed in pure water , as it is Heb. 10. 22. Let vs draw neere , saith the Apostle , in assurance of faith : but how ? having our hearts sprinkled from an evill conscience : as if he should say , otherwise your drawing neere vvill be to no purpose , you shall but provoke the Lord in dravving neere , except you bee thus sprinkled , and thus washed , and thus purified . I , but you will say to me , if this be required , who shall be heard in his prayers ? for who can say his heart is pure , and his hands are innocent ? and if this be required , that we must lift vp holy , and pure hearts , or else we shall not be accepted ; what comfort shall we haue in calling vpon the Lord , at any time ? To this I answere , that to haue a pure heart , is not to be free from sin , and from da●…y failings , ( for so indeed none should haue a pure heart ) but purenesse of heart , holinesse of heart is , to haue our hearts sprinkled from ●…n evill conscience , and to haue our bo●…tes wash●…d with pure water , that is , to be purified before the Lord , is nothing else , but to haue such an habituall disposition , which makes a man ready to wash himselfe still , though hee be still spotted with sinne . So that this is , the disposition of a holy man , if a man that drawes neere to the Lord with a pure heart ; though hee bee still spotted , and polluted , and defiled , yet hee hath an habituall disposition , hee hath a principle within , hee hath a new nature within , that is still working out that impurity , and washing it away ; though still he he●…e opposed , and assaulted , & tempted , and sometimes foiled , yet still hee resists it , and fights against it ; as the Israelites had a charge never to make peace with Amalek ; such a disposition is in such a man , he never makes peace with any sinne ; though he be led captiue sometimes by it , yet he yeelds not to that captivity . This is to haue a pure heart , though his heart be defiled sometimes , as a vessell will be fowle , yet hee washeth , and renseth his heart , he never suffers it to continue muddy , and vncleane , and in a filthy disposition , but he hath a fountaine , a spring of grace within , that will worke out all impurity , as a spring workes out mudde : he that thus purifies himselfe still , though the fountaine be muddy , though there be many iniections , many temptations , many lusts , and sinnes , yet , if he be purified himselfe , that hee will suffer no sinne to mingle with his heart ( as it were ) to rest there , and to abide , and dwell there , to lye , and continue there , such a man hath a pure heart . We say that is pure , that is full of it selfe , and will haue no heterogenea , no other thing mingled with it , such a thing is pure , as pure oyle is nothing else but oyle . Now hee that hath a pure heart , is not he that hath simply nothing else , that hath no sinne mingled , that hath no drosse mingled with his wine , but hee that suffers it not to rest there ; but as oyle and water , when you iumble them together , ( as you know , when they are shaken together , they mingle ) yet the oyle workes out , & puifies it selfe , it will not suffer it selfe to abide with the water : a man , that is regenerate , a man that is borne of God , hath a seed remaining in him , though he doe sin , yet , saith the Apostle , he cannot sin , that is , he doth not agree , hee doth not mingle with that sinne , it hath no rest in his heart , but he workes it out , in a passion ; when he is shaken ( as it were ) when he is transported , when he is not himselfe , there may be a mixture , and the fountaine , & the spring may be made muddy , yet let him come to himselfe , still he workes it out ; that is to haue a pure heart . So that a man thus affected may come with boldnesse to the throne of grace , and not be discouraged ; what though thy sinnes be many , and very great , and often repeated ? yet , if thou finde in thy selfe such a disposition of purenesse , and holinesse , still to clense thy selfe , though thou be still polluted and defiled , I can assure thee , thy heart is pure , thou maist go with confidence to the throne of grace . But now you will say this to me , ( that may be obiected ) why ? but may not any carnall man say as much , hee sinnes against God , and comes and askes mercie , he comes , and cries for forgiuenes , and saith , he will sin no more ; and yet he sinnes againe the next day , and addes drunkennesse to thirst ; that is , his sinne and his repentance , they runne in a circle , as drunkennes , and thirst ? how shall wee distinguish then betweene these two , that purifying disposition in the Saints , and those vanishing purposes , that carnall men may haue , that never had experience of the worke of grace , of that purity of heart , that wee speake of . To this I answer briefly , you shall know the difference by this , 〈◊〉 godly man , when hee falls into sinne , and is defiled with it , hee washeth himselfe from day to day ; you shall find alwayes this , that he gets ground of the sinne , of the lust , that manifests it selfe in any actuall transgression , still it looseth by it , it gathers not strength , but looseth strength : in a carnall man it is quite contrary , his sinne still increaseth , and intends the habit , and the lust growes stronger and stronger , it gets ground of him , and those good things that he hath , they are more and more worne out , and so they grow worse and worse from day to day , and that is the property of an evill man , of vnregeneracie wheresoever , it is apt to grow worse and worse , and the more fal●…s they haue , the more sinne gets ground , and the more they lose ; but it is not so w●…th a holy man , the more hee falls , the more strength he gathers , hee is the more holy by it , the more wary and watchfull , and the more hee is emptied of himselfe , and drawes neerer to the Lord , and is the more inflamed with loue to him , hee is strengthened in faith , and repentance , and in every grace : so that here the rule now hold●… not true , that acts increase habits , but the contrary , acts lessen the habits , which is a paradox i●… philosophy , but here it is so . If you aske how it can be ? I 〈◊〉 , in its owne nature every act intends 〈◊〉 habit , as well in 〈◊〉 ●…odly 〈◊〉 , 〈◊〉 〈◊〉 man , but it comes to passe by accident , as 〈◊〉 say , because ●…he grace in him 〈◊〉 stirred vp ▪ 〈◊〉 those foiles , and slipps , and those falls , and infirmities , to which he is subiect : I say , grace is stirred vp in him more and more , and more , and receiues more vigour , and strength . As we say of true valour , it is increased more by opposition ; so it comes to passe , that the more the childe of God falls into sinne , the more grace is intended , Sathan gets lesse ground , as Hez●…kiah , when hee fell into pride , the pride of his heart was lessened more by it , then when he shewed his treasure to the Ambassadour of the King of Babell , he knew not before the pride of his heart , that sinne , that fall did manifest his corruption , which hee did not see before . So that , when the heart is sincere , when it is pure , when there is a right principle within ▪ grace is set more on worke to resist sinne . So David , when he had numbred the people , that made him more humble , and therefore the Lord shewed him more mercy afterwards , then ever he did before , hee shewed him where the Temple should bee built , and vsed him in that worke , and never shewed him such mercie , and kindnesse before . ( I cannot stand to expresse particulars ) so it is with all the Saints ; their hearts are never better , nor in more holy temper , nor more fearefull to offend , and in a more gratious disposition , then after their falls ; and therefore consider that , that thou bee not deceived , that thou maist distinguish betweene this falling into sinne , and washing your selues , and that relapse to which evill men are subiect ; and keepe that for a rule , that wheresoever there is true grace , still it stirres it selfe more and more , as it findes more resistance , even as the winde and the water , and the fire doth , you know , the water , when it findes a stop , it growes more vio lent , and so the winde : of the same nature is grace , where it findes a stop , and findes resistance , it growes more strong , and intent . The heathen had a little glimpse of this truth , when they said of vertue , that it growes more fresh and vigrous by being wounded ; that is , true of grace and holinesse , the true vertue , the more it is opposed , the more it growes : even as you see in opposition in the disputes of schollers , and all kind of contentions in law , or any thing else ; the stronger the ob●…ection is , where there is ability in the partie , it produceth new notions , and new answers , and puts them more to it ; so these assaults , and temptations , when there is truth of heart within , it drawes out more holinesse to God , and more strength , it multiplies the graces of God within : so that the graces receive increase , the more they are exercised , and intended , and sinfull lusts decrease , the minde is more emptied forth ; the ch●…e that is in v●… and the drosse is more wi●…nowed out , and the heart is more clensed from it . So much 〈◊〉 serue for this , that whosoever will come to the Lord in prayer must sanctifie him in his heart , that is , he must come with a holy , and with a pure heart . We haue shewed what this holinesse , and purenesse is , where is it consists , and likewise how the obiection is answered , that might deceiue vs. So much for that property . I must adde another , you shall find it Phil. 4. 6 whensoever you come to make your requests to the Lord , this is another condition , that he requires , to be thankfull for the mercies you haue received received already : in all things , saith he , let your requests bee made knowne to the Lord , with thanksgiving : as if he should say , take heede of this , that whensoever you come to put vp any petition to the Lord , you forget not the duty of thankfulnesse , but still , when you come to a●…ke any thing , that you want , remember , that you giue thankes for that you haue . Beloved , this condition must not be omitted : you see the Lord himselfe puts it in very carefully , let your requests be made knowne with prayer , and supplication , and with thanksgiving . There is much reason why our petitions , and requests should bee accompanied with thanksgiving to the Lord : for is it not reason when you come to aske somewhat for your selues , that you should doe that also that is acceptable to God ? will a man serue himselfe altogether , to come meerely to aske the thing hee wants ? this a man man may doe out of loue to himselfe , out of respect to himselfe ; but you must remember to do something that is pl●…asing and acceptable to the Lord. And therefore you shall finde in the old law , they were commanded still to come with peace offerings , that is , ●…fferings , wherein they expressed thankfulnes , whensoever they had any speciall request to the Lord : you shall find that was the manner in Levit. & other places , that such a mā as came to request any thing at the Lords hands , might not come empty ha●…ded ; and what should he bring with him ? a peace offering : what was that ? thankfu●…nesse for that peace he had enioyed , that was a peace offering : for peace is a generall word comprehending all kinde of mercies . For what is our health , but the peace of our humours within ? what is our cheerefulnesse , and ioy , but the peace of conscience within ? all the comfort wee haue in our name , and ●…ate , it is peace in the particular , &c , so I say , whensoever thou com●…est with a petition , forget not to come with a peace offering , that is , forget not to come with thanksgiving to the Lord , for that which thou hast received : doe somewhat that is acceptable to him , as well as seeke for that which is vsefull for thy selfe . Beloved , there is much reason for it : because , if a man be poring on his wants still , if it be 〈◊〉 his mind , when he comes to call vpon God , it wi●… indispose him , for 〈◊〉 performance , it will beget murmuring , and low●…enesse , and discontent , it will imbitte●… his spirit : when as a man remembers many mercie●… , t●…at he hath received , when he makes a c●…talogue of them , and innumerates them , it sweeten●… 〈◊〉 spirit , it makes him more gracious , it acts those graces that are in him , it drawes hi●… nearer to the Lord , it quickens him , it makes him more content●…d with his condition , that he is in : whereas , o●… the other side , forgetfulnesse of mercies , when a man is onely intent vpon his petition to haue the thing done , ●…e ●…kes in many times into that 〈◊〉 of disposition , that we finde in children , that , when they cannot haue all that they would , they throw away that which they haue ; so that is our fault many times , when wee come and seeke to the Lord for any thing that we neede , we are so intent vpon that , that we forget all the mercies we haue received , as if they were nothing : the Lord would not haue it so , but will haue vs remember what we receiue , that wee may be content to want , that our hea●…ts may be brought to pati ence and contentment , vnder the crosse , and to want what it sh●…ll please him , for a time , to deny vs , as Iob reasoneth , saith he , I haue received good from the Lords hands , it is his answere to his wife , and shall I not receiue ●…ll ; so , if a good man bee thankfull for mercies , it will make him ready to doe so , it will make him content with that present want : for he lookes to that which hee hath had in hand . When a man saith thus with him selfe , thus , and thus much good I haue received , at the Lords hands , what though I want such a thing ? what though I be prest with such an affliction , and calamitie ? I will be content to beare it , I say , the Lord lookes for this , expostulating with him , and murmuring against him , is not a meeke manner of asking things at his hands , but , when a man so askes that , withall he is content to be denied , if his good pleasure bee so . Now , thankfulnesse for mercie , makes vs ready to be so affected , to be willing to be denied , to be content to resigne our selues to the Lord , and therefore he will haue thankfulnesse to goe with it , whensoever wee come to aske any thing at his hands . And therefore obserue , that whensoever you come to seeke the Lord , you bee thankefull for the mercies you haue had , remember them ; for it is a great meanes to prevaile in our requests . Thankfulnesse is , as it were , the insense , that perfumes your petitions , that makes them acceptable , and prevalent with the Lord , so much the sooner . Prayer goes vp without incense , when wee offer vp our petitions without thankfulnesse ; because that is a sacrifice , as you know it is called the cal●…s of our lips , and ever , when you ioyne thankfulnesse with your petitions , it is like a sacrifice mingled with it , that helpes to prevaile for you . The next condition is , and it must not be forgotten , of all the rest , that we come to the Lord , in the name of Iesus Christ. This is a thing commonly knowne , you will say , who knowes not that , except we come in the name of Christ , no petition can be acceptable ? Beloved , I say to you in that case , a●… t●…e Apostle Iames spea●… , Ia●… . 4. where hee giues this rule that wee should say , if the Lord will wee will doe such and such a thing to morrow , &c. and when the answere would bee ready , who knowes not this ? saith hee , if you know the will of the Lord , and doe it not , your iudgement shall be greater ; so I say , if any doe not practise this , ( and it is a thing we are exceeding ready to forget , or wee are ready to doe it in a for●…ll , and in a 〈◊〉 〈◊〉 , but to doe it in good 〈◊〉 , 〈◊〉 〈◊〉 ought to doe it , therein commonly wee come short ) you know how great a sinne it was , in the olde law , to offer without a Priest ; in the 17 of Leviticus it is said there , if any man brought his sacrifice , though it were the best sacrifice and the choise , yet , saith the text , ●…f he did not bring it to the priest , and to the Altar , but ●…ay his sacrifice else where , without a Priest , such a man was guilty of blood , and was to be cut off from his people ; that is , hee was to be cut off by the Priest , by excommunication , and after , by the civill Magistrate . You know , it was Vzziahs fault to offer incense , when it was proper to the Priest to doe it ? the same sinne wee commit when wee come to the Lord , and thinke , because wee haue repented , and prayed fervently , because , wee thinke , our hearts and spirits are in a good disposition , because wee know no sinne , of which wee are conscious , for this cause wee thinke that wee shall bee heard . It is true , the Lord requires these quallifications , in the partie , when hee prayes , but take heede of thinking to bee heard for this , this is to offer without a Priest. You must come thus to the Lord , and say vnto him , Lord , I confesse ( notwithstanding all this ) I am vnvnworthy , I haue nothing in mee , why thou shouldest regard mee , it cannot bee , that either I , or my prayer should be acceptable , but I beseech thee , take them at the hands of Christ , our High Priest , hee , that is entred into the vaile , he , that takes the prayers of the Saints , and mingles them 〈◊〉 〈◊〉 〈◊〉 when a 〈◊〉 can really doe this , wit●… dependance vpon Christ , and come boldly in his name , that is to offer a sacrifice to him , and this we must carefully remember ; and therefore we see an excellent expression of this in Levit. 5. where this is made cleare to you , that it is not any excellency in the person , not any fervencie in the prayer , not any purenesse , or holinesse that is found in him , nothing that come●… from man , that causeth his prayer to to be acceptable , but it is th●… priest , in that place from verse 〈◊〉 . to the 11. you shall finde there the law was , that he that came to sacrifice , must bring a sheepe , or a she goate , but if he were not so rich as to doe so , he was able enough to bring two ●…tle doues ; if yet he were not able to doe that , thē , saith the text , hee shall bring the tenth part of an Epha of fine flowre , ( a very small thing ) and , saith he , let him giue this to the priest , and he shall make an attonement for him , and his sin shall be forgiven . Whence I obserue this , that it is not the goodnesse of the sacrifice , the price , nor the 〈◊〉 , nor the excellency of that , when they came with a thousand ●…ammes , ●…nd so many sheepe , and bullocks , ( as you reade of many great sacrifices , that were offered by the Kings ) yet the tenth part of an Epha of fine flower , which was exceeding little , this prevailed fully as much ; it shewes evidently , that it is not in the sacrifice , but the poorest , and the 〈◊〉 , and the meanest sacrifice will prev●… with God , as well as the richest , and the greatest . What is the reason ? for , saith he , it is the priest , that must offer it , he makes it acceptable ; so in this case , let the sacrifice bee never so meane , yet , if it be Christ , that offers the sacrifice , if it be commended to the priest , and he offers it , the Lord will accept it . You shall finde that rule , Levit. 5. 11. He that brings a sacrifice , ( this caution was given ) he must put no incense 〈◊〉 it , neither oyle . But , should the sacrifice be offered without incense ? no , you shall finde in Levit . 16. that , alwayes the priest , when hee entred into the holie of holies , hee burnt incense , that the cloud of that incense might cover the Mercy seat : the meaning is this , that when any man comes to offer a prayer to the Lord , he can put no incense to it , the priest onely hee must put in incense , that is , Iesus Christ only must offer the sacrifice , wherein the Lord smells a savour of rest : for the Lord expresseth himselfe in this manner , as if he were disquieted for sinne , and can take no rest ; now , when Iesus Christ offers a sacrifice , hee smells a savour of rest ; because it comes from him , in whom he is well pleased : so , I say , wee must be carefull , t●…at wee remember wee come in the name of Christ. But , you will say , every man doth so , and how shall we know it ? You shall know it by this , if you haue boldnesse , and confidence ▪ that is an argument that you looke not vpon your selues , but vpon Christ. When a man i●… so exce●…ding ti●…erous , and doubting , and fearefull , that 〈◊〉 dares not come to the throne of grace , or , if hee doe , yet hee makes a great question , whether he shall be heard or no , this is too much looking to himselfe , here the high priest is forgotten . If thou come in his name , there is enough to carry th●t out , it will breede boldnesse in thee , it will breede confidence : if thou come in the name of Christ , and offer vp thy prayers through him , it will cause thee , in every petition thou puttest vp , to thinke thy selfe so much beholding to Christ , that thou wilt be ready to say , in thy heart , whensoever any petition is granted thee , I may thanke Iesus Christ for this . When a man , I say , shall bee so much put vpon his score , it will make him so much indebted to the Lord Iesus for his sinne that is remitted , and this petition that he hath granted , that his heart shall be more inlarged to thankfulnesse , when he is able to consider the benefit of redemption , and is ready to say with himselfe , if Iesus Christ had not died , if I had not had such an high Priest , that hath entred into the very heavens , as the Apostle saith Hebr. 9. 1● make intercession for mee , I had lost this benefit , I had never come to haue put vp a prayer to the Lord , or , if I had , it should not haue beene heard . But , you will say to mee , if wee be heard for Christ , then , though a man be sinful , and though hee haue none of the precedent conditions , though he haue not that holinesse that is required , if the Priest make him acceptable , why may he not hope as well as the most holy man. I answer briefly , though the Priest giue all acceptance to the sacrifice , and our prayers are accepted through him , yet that is not all , there are two things besides required , that the person , that brings the sacrifice , be cleane ; no impure person was to bring a sacrifice : secondly , that the sacrifice be without blemish , he that hath a male , and bring●… a female , is cursed : So this is required , that the person be righteous , and that the prayer be servent , such as is indited by the helpe of Gods spirit , that it may be a sacrifice fit for the Lord. But now , that we haue from Christ , is this , that though the person bee so , and the prayer thus qualified , and haue those forenoted conditions in it , yet it is not acceptable , without the Priest. And therefore this should incourage you , when you consider the glorious God , his holinesse , that great distance betweene him and you , and your selues , on the other side , how vile and sinfull you are , and vnfit to come and put vp your requests to him ; now , when you thinke of a Mediator , of an high Priest , who is entred into heaven , who is gone thither , and sits at the right ●…and of Maiesty , making intercession for you , when you consider there is one high Priest , who is able to prevaile , not like the Priests in the law , but one , that i●… ouer the house of God , one that is the very sonne , that is not entred in through the blood of B●…lls , and Goates , but with his owne blood ; when out of this you shall receiue confide 〈◊〉 , and come ●…eere him with boldnesse , this is to ●…ake vse of Christ , and to offer sacrifice in hi●… . There is no more rem●…ining now , but 〈◊〉 , when you haue considered all the conditions mentioned , and ●…tted your prayers according to the●… , that you b●… confide●…t , and expect much , that when you haue prayed , you may say thus , Lord , I expect now the granting of them , thou canst not now deny them , Lord , I wi●…l waite now . And this is our fault , when we haue prayed , and the thing comes not presently , wee are readie to giue over , we are not willing to waite . Beloved , that is one thing specially to bee remembred , w●… must so farre magnify our prayers , we must set a price vpon them so farre and so esteeme them , and thinke them of that worth , that they will bring the thing to passe . If a man take a 〈◊〉 , or a medicine , or an herbe , and vs●… i●… 〈◊〉 〈◊〉 wound , or a disease , once , or twice , or thrice , and , if he see it doth no good , he will ●…ay it aside , and take another medicine : for , saith he , I haue tryed it , and it will doe m●… no good ; so a 〈◊〉 doth with hi●… prayers , ●…e sai●…h , I haue sought to the Lord , I haue prayed for this thing twice , or thrice , and it is not granted ●…e ; and therefore he is ready to lay it aside , as if it were not effectuall , and to take another meanes , this neglect of prayer is not to know the force of the medicine . You must know therefore , of what efficacie prayer is , and trust i●… , and not giue over ( f●… it is effectuall ●…o bring the thing to passe ) and not make 〈◊〉 , but ●…ay , and 〈◊〉 ; it was 〈◊〉 〈◊〉 when 〈◊〉 and shee sought to the 〈◊〉 for a 〈◊〉 , shee made ●…o much 〈◊〉 to giue 〈◊〉 to 〈◊〉 , when they should haue stayed till the Lord had do●… it , his own●… way ▪ So Rebeccah , there was a promise , and no doubt , Iacob , and shee prayed for the fulfilling of that promise , but she made too much hast , she tooke a wrong way to get the blessing by lying , this was not waiting , but a stepping out to another meanes ; because they thought prayer , and dependance vpon God would not doe it . So Saul would not waite vpon God , but he would offer sacrifice , this was to make hast . And so it is , when a man is discouraged ; David , when the thing was not presently granted , he was ready to giue over , and falls to a desperate complaint , saying , one day I shall fall by the hands of Saul . Take heede of this , and when wee offer our prayers thus , learne to know what they are , learne to trust them , and to depend , and waite vpon God , say certainly , I shall not be denied , the thing shall surely be granted . So much for this time , and this text ▪ FINIS Notes, typically marginal, from the original text Notes for div A09999-e320 3 Things considerable , for opening of the wordes . 〈◊〉 What prayer is 〈◊〉 In generall : 〈◊〉 In speciall : Division of prayers into 2 : 〈◊〉 . 1 Note ▪ Rom : 8 : 27 : 2 Hosca ▪ 7. 14 : The 〈◊〉 of the descriptio●… opened . 1 Why ●…ee vseth the word disposition●… ) rather , then desires When the de●… 〈◊〉 dis●… of 〈◊〉 good Que●… . A●…s . 〈◊〉 temporal rhings may be desired i●… a 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 things i●… a spi●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how . Prov. 31. 〈◊〉 Tim. 6 9. To God. Arising from the spirit or regenerate part 1 Sam : 15 : 1 : A●…t : 13 ▪ 2 : Iohn 4. 14 Si●…le . Simile . Mat●… 26. 41. Rom. 8 : 27. Offered vp in the name of Iesus Christ : 2 Chron : 26. Rev. 8 : 2 Why the Lord ▪ will haue vs to pray . 1 In respect of himselfe . 1. Simile . 2. Simile . 3. Simile . 2 ▪ Simile . Glory what . 〈◊〉 In respect of our selues . 1 Iude 20. 2 3 4 Iob 22. 2●… . Simil●… ▪ 5 Note . 3. What it is to pray contin●…ally . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Tim. 1●…3 . Idlenes , what . Obs. A constant course of prayer , at least twice a day as a duty : Quest Answ. The grounds of it . 1 From the text 2 From examples : Dan. 6 : 3. 3 From reasons 2 1 Tim : 4 : 3 5 Vse 1. Vse 2. Eph. 6 : Motiues to prayer : Mot. 1. Mot. 2. Dan : 6 : Eph : 2 : 3. Mot. Iames 5 : Nehem : : 12 : 4 Mot. Iohn ●…6 : 24 : Iames 5 , 13 : Phil : 4 : 6 : 5. Mot. Eph : 6 : Mat : 26 : 4●… : Note this . 6. Mot. The omission of it doth disadvantage men : 1 In the outward man. 2 In the inward man. Simile . Iob ●…5 〈◊〉 Simile . No●… . Simile . Simile . Hypocrisie what . 1 Obiect . Answ. Threefold : 1. Ans. Mal. 3. Simile . 2. Answ. 3. Ans. Obiect . 1. Answ. 1. 2 Cor. 8 : 12 , 13 Ans. 2. How to fit a mans selfe to prayer . Simile . Note . Note this expression of Luther . 3 Obiect . Ans. 7 impediments of prayer , that makes it difficult . 1 Note that . 2 Simile . 3 4 5 6 1 King. 22. 31. 7 Vse . What course is to be taken against these impediments . Note this well . 4 Obiecti●… against prayer . 1 Obiect . Ans. Mat. 6. 2 Obiect . Answ. 1. 1 Kin 18. 41 , 42 2 Sam. 7. 11. 2 Sam. 7. 18. Dan 9. Ans. 2. To worship God , w●… 3 Obiect . Ans. Simile . Simile . Obiect . 4. Twofold . 1 2 Ans. 1 Answ. to the first part of the obiection . Answ. 1. Answ. 2. Difference between hauing of blessings through the prouidence of God , & from the loue of God. 3. Ans. Isa. 45. 4. Note this . Simile . Answ : to 2. part of obiect . Answ. 1. Our prayers oft times are amisse in one of these three respects . First , in respect of the principle whence they ●…ovv , vvhen they are but naturall desires . Iam : 4. 3. Secondly , in respect of the end , when they are for the satisfaction of our lusts . 1 Tim : 6. 9. Quest. Ans. Simile . Simile . 2 In respect of the manner , when they are vttered carelesly : Answ. 2. God grants our prayers oft times , yet , First , not in that manner as vve desire 2 Cor : 12. 9. Simile . Simile . 2. Not by those meanes , which we prop●…d . Simile . Thirdly , or not in our time . Simile . Note . Note . 3. Ans. Obiect . Ans. Simile . Rev : 2 10. Foure Reasons of Gods deserring to grant our requests . 2 3 4 Simile . Concerning the measure , if God giue vs not so much as wee aske . A lesse measure may serue as well as a greater . Cleared in instances . 1. Wealth . Psal : 〈◊〉 . 16. 2. Instance in Grace . Reu : 3 8. Note . Note in what sense this is to be taken . Rev : 3. 3 Instance in gifts . Simile . Simile . 4 Instance , in crosses , and afflictions . Simile . Heb : 5. 7. Dangers by omitting , or neglecting prayer . 1 2 3 4 5 6 Benefit of frequency and diligence in prayer . A stock will be laid vp . Simile . Simile . Case 1 About wandring thoughts in prayer . Ans. 1 The cause of them is weaknesse . Simile . Simile . Simile . 2. Temptation . 3. Negligence 4. Voluntary admitting vaine thoughts Simile . Hovv to prevent wandring thoughts in p●…ayer . Simile . Case 2 About indisposednesse , and dulnesse , and vnap●…nesse to prayer . Answ. 1. Obiect . Answ. Simile . Simile . Note . Obiect . Answ. 2. Causes of dulnesse . 1. Desertion . 2. When there is some neglect on our part . Case . 3. About praying after a man hath committed some gross●… sinne . Ans. In this case prayer is not to be neglected . Note . 2. Reas. Simile . Reas. 3. Quest. Ans. Heb : 3 12. Simile . Obiect . Answ. Case 4. About a set forme of prayer . Answ. Obiect . Answ. 1. Answ. 2. Answ. 3. Quest. Answ. Publick prayer not sufficient . Simile . 1. Reas. 2. Reas. 3. Reas. 4. Reas. 1 Sam. 1. ●…eas . 5. Case 5. About vsing the voice , and about the ge●…ture in secret prayer . Ans. Note . Iohn 4. 24. Case 6 About want of leisure to pray by reason of present businesses to bee speedily dispatched . Answ. Note . Cautions about shortnes of prayer in such straits . 1 Caution . 2 Caution . 3 Caution . 4 Caution . 5 Caution . Case 7 About vse of the meanes . Answ. Reasons why meanes must be vsed . 1 2. Reas. Simile . 3. Reas. 4. Reas. Cautions about the vse of meanes 1 Caution . 2 Caution . Simile . Simile . Simile . Simile . 3 Caution . Simile . Case 8 About praying in faith , when a man wants a particular promise , that the thing which he asketh shall be granted . Answ. Obiect . What faith is , required Ans. Case 9. About a man●… knowledge that his prayer is heard . Ans. Rom : 8. 27. Note . Qualifications or conditions required inthat praier that shal be accepted . 1 Condition That the person be right Iames 5 , 16 Simile . Psal , 4 , 3 〈◊〉 Tim. 〈◊〉 . 8. Mat : 5. 23. 24 2 Requisite or condition is faith Iames 1. 5 , 6 Simile . Why the Lord requireth faith in prayer . 1 2 Iames 1 : 6. Atwofold faith required in our prayers . Psal : 146. 5. 6. M●…t : 7. 7 How saith may be strengthened in prayer . From Gods Attributes . Which are of two sorts 1 Absolute : 1 Iustice : 2 M●…y 3 Glory 4. Power . 2 Chron : 14. 11 2 Chron. 10. 12 5. Vnchangeable●…esse . Psal. 22. 4. 6. Faithfulnesse How we may know that we pray in faith . 2 Simile . 3 3. Condition required in prayer is fervencie . Iames 5. 16. Simile . Obiect . Answ. When a man is said to be ser vent . 1 Mat : 〈◊〉 . 2 Gen : 〈◊〉 . Cautio●… about fervency . 1 That it bee a fruit of faith . Simile . 2 Caution . That it be mingled with sincerity . Note . Rom. 12. ●…1 . 4. Condition required in prayer is humilitie . lames 4. 2 Chron : 7. 14. Isa 66. 2. Reasons why humility is required in prayer . 1 Gen. 32. 10. 1 Sa●… 7. 2 Acts 2. 22. Mat. 22. Note . 3 Psal. 51. 4. Luke 18. Ezck. 36. 31. Deut. 8. 11. 5. Condition required in prayer , is , to sanctifie the Lord in our hearts . 1 Tim. 2. 〈◊〉 . Quest. Answ. Holines what . Simile . Heb. 10. Ans. 2. Meanes of clensing a mans selfe . 1 2 1 Cor. 6. 9. Heb. 10. 22. Obiect . Ans What is i●… to haue a pure heart . Simile . Obiect . Answ. Difference between the godly and others in falling into sinne . Quest. Answ. Note . Simile . Simile . 6. Condition required in prayer , is Thankfulnesse Phil. 4. 6. Simile . 7. Condition required in prayer , is , to come in the name of the Lord Iesus Christ. Iam : 4. Levit : 17. Levit 5. 11. Levit. 5. 11. Levit. 16. 12 , 13 Obiect . Answ. Heb : 9. Obiect . Ans. 
A12191	----	The riches of mercie In two treatises: 1 Lydia's conversion. 2. A rescue from death. By the late learned, and reverend divine, Richard Sibbs, Doctor in Divinitie. Published by the authors own appointment, and subscribed with his owne hand to prevent imperfect copies. Sibbes, Richard, 1577-1635. 1638 Approx. 170 KB of XML-encoded text transcribed from 137 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A12191 STC 22501 ESTC S100975 99836802 99836802 1090 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12191) Transcribed from: (Early English Books Online ; image set 1090) Images scanned from microfilm: (Early English books, 1475-1640 ; 1188:9) The riches of mercie In two treatises: 1 Lydia's conversion. 2. A rescue from death. By the late learned, and reverend divine, Richard Sibbs, Doctor in Divinitie. Published by the authors own appointment, and subscribed with his owne hand to prevent imperfect copies. Sibbes, Richard, 1577-1635. [2], 108, [16]; 146, [2] p. Printed by I[ohn] D[awson] for Francis Eglesfeild, and are to be sold by him at the signe of the Marigold in Pauls Church-yard, London : 1638. Printer's name from STC. "A rescue from death" (caption title) has separate pagination beginning on ² B1. Includes index. With a final imprimatur leaf. Reproduction of the original in the Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Mercy -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 Emma (Leeson) Huber Sampled and proofread 2003-01 Emma (Leeson) Huber Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion THE RICHES OF MERCIE . In two Treatises ; 1 Lydia's Conversion . 2. A Rescue from death . By the late learned , and reverend Divine , RICHARD SIBBS , Doctor in Divinitie . Published by the Authors own appointment , and subscribed with his owne hand to prevent imperfect Copies . 1 SAM . 2.6 . The Lord killeth , and maketh alive ; hee bringeth downe to the Grave , and bringeth up . LONDON Printed by I. D. for Francis Eglesfeild , and are to be sold by him at the signe of the Marigold in Pauls Church-yard . 1638. LYDIAS Conversion . ACT. 16.14 . And a certaine woman named Lydia , a seller of Purple , of the Citie of Thyatira , that worshipped God , whose heart the Lord opened , that shee attended to the things that were spoken of Paul. And when , &c. THE holy Apostle Saint Paula vessell of mercie , having found mercie himselfe of God , was a fit instrument to preach mercy to others . Hereupon he was appointed to be a preacher to the Gentiles . Among the rest of the Gentiles , he was called to preach to them of Macedonia , and it was by a vision , as we see in the former part of the Chapter . A man of Macedonia , appeared to Paul by night and sayd Come to Macedonia ▪ and helpe us . Indeed the state of the people of Macedonia called for help , as now the state of many people doth : though there be not such a vision as a man of Macedonia , yet their wretched estate ( being under the Kingdome of Satan ) cries Come and help us , though they doe not crie with their mouthes , yet their estate cries . The Apostle upon this vision , takes his journey to come toward Macedonia , and he stayed there a good while ; Hee abode certaine dayes . Though God called him to Macedonia : yet God did not giue him great incouragement for the present . This is the manner of Gods carriage , not to discouer at the present what he wil doe , but leads people on by gentle incouragements : and to humble them the more with little fruit at the first , hee abode there certaine dayes , without any great fruit . Afterwards he goes out to Philippi ( the cheife City in Macedonia , and on the Sabbath day , the people were gathered together : a company of women were resorted together , and there he preached to them : As indeed holy communion is never without a blessing ; they met together on a good day , the Sabbath , and for a good end they were met together ; Now Paul tooke the advantage of their meeting together on the Sabbath day , he cast his net , and he catcheth one with her family , namely Lydia . The Gospell was a sweete savour of salvation to her . Hereupon there is a discourse of Lydia , a short story of Lydia , a story worthy to bee thought of , which is in the words of my text . A certaine woman named Lydia , &c. SHee is described First by her person , and sex , a certaine woman . By her name Lydia . By her calling a seller of purple . By her citie Thiatira . By her pious disposition , shee worshipped God. And then her conversion is set downe , by the cause of it . God opened her heart . And what followed upon that opening of her heart , shee attended to the things that were spoken by Paul , and likewise shee was baptised with all her household . And then the sweet fruit that this conversion of her with all her household had presently shee shewed the loue ( that shee felt from God in converting her ) to the blessed Apostle and his company , shee besought them saying , If yee haue judged mee faithfull to the Lord , Come to my house , &c. which words I shall vnfold as I come to them . And a certaine woman named Lydia , a seller of purple , &c. FIRST here-is a description of her person , and sexe , and name , and calling , and city , and disposition . God takes notice of all the particulars of those that are his , he delights to speake of them , those that haue their names written in the booke of life , hee knowes their names , and callings , and persons , they are as Iewels in his eye , they are written on the palmes of his hands , hee takes more speciall notice of them then of the rest of the world : Therefore the Apostle is very punctuall in the description of all particulars . For her person I will be very short , I will giue but a note or two , and so come to that I mainly ayme at , her conversion . A certaine woman named Lydia . FOR her sex , shee , and the rest were women that were gathered together , as wee see in the former verse . In Christ Iesus there is neither male nor female . Sin came in by a woman , and the meanes of salvation was by a woman too , here were a company of women gathered together . For the most part women haue sweet affections to religion , and therein they oft goe beyond men . The reason is , Religion is especially seated in the affections : and they haue sweet and strong affections . Likewise they are subiect to weakenesse , and God delights to shew his strength in weaknesse . And thirdly , especially Child bearing-women , bring others into this life with danger of their own , therefore they are forced to a nearer communion with God , because so many children as they bring forth , they are in perill of their liues . Therefore the Apostle here mentions a company of women that were gathered together , and among the rest , a Certaine woman named Lydia . What! a woman to bee the foundation of the Church of Macedonia , a poore woman , and then a Gaoler afterward , a rugged rough Gaoler : for these to be the foundation of so famous a Church as Philippi and other Churches in Macedonia ! Oh! yes ; the Kingdome of heauen is as a graine of mustard seed small in the beginning . It is so in regard of the Church it selfe ; and in regard of the grace , that euery particular member hath , it is little and weake beginnings Christians are not as the Angels were , perfect at the first : The Church growes by little , and little . Therefore we should not be discouraged when the plantation of the Gospell hath poore successe at the beginning : We see in the Church of Macedonia , there was little successe at the first : A woman and a rough Gaoler , a Gaoler that both by calling , and disposition , and custome was a man , hard and hardned too : yet these two were the foundation of a great Church . Was it not so among our selues ? The Church of latter times , in the time of reformation , how began it ? By a child , and a woman , King Edward the sixt , and Queene Elizabeth of famous memory ▪ Therfore as the Prophet sayth , Who art thou that despisest the day of little things ? despise not little things . There is nothing lesse then grace at the first : But as Christ the stocke of Iesse , rose from the dead and rose up to heaven , and overspreads the world now so euery Christian riseth of meane beginnings : and so doth the Church it selfe . A certaine woman named Lydia , shee was the foundation of a famous Church . Then shee is set downe by her calling . A Seller of Purple . GOD allowes callings . The calling of Christianity is shewed in particular callings , which are sanctified by God to subdue the excesse of corruptions . Men without callings are exceeding vicious , as some Gentlemen , and beggars , in this I may ranke them together : those that haue no callings , nor fit themselues for a calling , and that are out of a calling lawfull . Callings are lawfull . And so this calling of commerce , and trade , A seller of purple : Though for the most part men gather a great deale of soile , and corruption , by commixture of manners with those they deale with : yet there must be commerce , and this particular commerce of selling of Purple . The body of man needs many callings , there is not a part of mans body , not one member , but it sets a particular calling on work Therefore this life is a life of many necessities ? and there must be callings and trading , and this particular trading , selling of purple . It may seeme superfluous , but it is not altogether : for Garments are for 3. ends . For Necessity . Ornament . Distinction . Now purple , howeuer it be not for necessity , it is for ornament , and distinction , for Magistrats , and the like , persons of great quality . How-ever the pride of the times hath bred a confusion , that one will goe as well as another yet God that allowes distinction of callings , and persons , allowes distinction of habit , and attire Therefore selling of purple is lawfull and the wearing of rich attire . Kings daughters went in such , as it is sayd of Davids daughters . So there bee not over much delicacie : for delicacie in this , in these times is fatall as there be many in the City , and in the countries that are given to over-much nicitie , and sumptuousnes in this kind ; it is a fore runner of ruine . Otherwise it is lawfull ( for those that may , ) to weare purple , as it is lawfull to sell Purple , so that ( as he sayd to the great Emperour ) they doe not consider the purple so much , as that the purple couers dust , and base flesh that must turne to dust and ashes , and rottennesse ere long , so that people bee not lift up in that , that is borrowed from the poore creature , from wormes . It is a strange thing that men should be so sicke in their fancie , as to thinke themselues the better for that they beg of the poor creature : so a man take heed of fancie and pride , it is lawfull to use purple , Shee was a seller of Purple , So much for her calling . Shee worshipped God. SHEE was perhaps a Iew , and looked for a Messias . There were 3. sorts of people before Christ. The Iewes and those that we call prose lites ; and Religious persons fearing God. Shee might be one of the three it is not certaine what shee was . Certainely shee was one that feared God ▪ She had some religion in her , though yet shee was not ripened in the true Religion , shee was a woman that feared God. From such kind of places as this , we haue occasion to speake of workes of preparation . Saint Paul was sent to her , shee was a woman that feared God. To speak a little of works of preparation . It is true , God usually prepares those that hee meanes to convert : as we plow before we sow , wee doe not sow among the thornes , and we dig deep to lay a foundation , wee purge before Cordialls . It is usuall in nature , and in grace preparations : therfore preparations are necessary . There is such a distance betweene the nature , and corruption of man , and grace , that there must be a great deale of preparation , many degrees to rise by before a man come to that condition hee should bee in , therefore preparations we allow , and the necessity of them . But we allow this , that all preparations are from God , wee cannot prepare our selues , or deserue future things by our preparations ; for the preparations themselues are of God. And thirdly , though we grant preparations yet we grant no force of a meritorious cause in preparations to produce such an effect as conversion is : No ; only preparation is to remooue the hindrances , and to fit the soule for conversion that there may not be so great a distance beetweene the soule , and conversion , as without preparation there would be . But when is preparation sufficient ? When the soul is so farre cast downe , as it sets a high price on Christ , and on grace aboue all things in the world , it accounts grace the onely pearle , and the Gospel to be the Kingdome of heaven : when a man sets a high price on grace more then all the world besides then a man is sufficiently prepared , Some poore soules think they are neuer prepared enough : but let them looke to the end that God will haue preparation for that is , that a high price be set upon the best things , and value all things but grace meanely in their owne ranke , when a man is brought to that pitch that by the light of the spirit , hee esteemes all nothing but Christ , and that hee must be had , and he must haue sauing grace let him neuer talke whether hee bee prepared or no. This disposition shewes that he is prepared enough , at least to bring him to conversion . Now , God in preparation for the most part Civilizeth people , and then Christianizeth them as I may say : for the spirit of GOD will not be effectuall in a rude wild , and barbarous soule , in men that are not men ; Therefore they must bee brought to Civilitie , and not only to civilitie , but there must be a worke of the law , to cast them downe , and then they are brought to Christianitie thereupon . Therefore they take a good course that labour to breake them from their naturall rudenesse , and feircenesse : as by nature every man is like a wild asse-Colt , there cannot be more significant words a Colt , an asse Colt , and wild . Now ther is no sowing in the sand or on the water : there is no forcing of grace on a soule so farre indisposed that is not brought to Civilitie , rude , and barbarous soules therefore Gods manner is to bring them in the compasse of Civilitie , and then seeing what their estate is in the corruption of nature to deject them and then to bring them to Christianity as we see here in Lydia . For howeuer there is no force of a meritorious cause in preparations to grace , to raise up the soule to grace : for alas that cannot be ! it is not in it , to produce such a blessed effect : yet notwithstanding it brings a man to a lesse distance then other wild creatures that come not within the compasse of the means . Therefore vsually to those that use the talents of their vnderstanding and will , that they haue well , God after discovers himselfe more , and more . Therfore let all be incouraged to grow more , and more to courses of civility , and Religion , and wait the good time , till God shine on them in mercy : For though those courses can neuer produce religion , yet it brings men to a proximity , and nearenesse to God , and Christ , more then those that stand further off . But I will not force this point further at this time - Shee was a woman that feared , and worshipped God. Shee was faithfull in that light shee had , and to him that hath shal be given . Shee worspipped God. NOT in any sight of her owne , she had the grace of God from the spirit of God. All feare comes from the spirit of God , initiall feare , and ripened feare , all feare is from God , but I will not conflict with adversaries at this time . You see the person , a woman , her calling ; A seller of purple , and her pious disposition , shee was such a one as worshipped God ; And she heard Paul. The sweete providence of God , brings those that belong to Election , vnder the compasse of the means at one time or other . Let the divell , and the instruments of the Divell , rage and oppose , and doe what they can ; those that belong to God , God will haue a time to bring them within the compasse of his calling , and effectually call them by his spirit . As here Lydia , there was a sweete preventing providence that shee never thought of , God brought an Apostle for the saluation of her soule , shee heard Paul and was converted . To come to the description of her conversion in the next words . Whose heart the Lord opened to attend to the things that were spoken of Paul. GOD opened her heart . To what purpose ? To attend to the things spoken of Paul. God by the word preached opens the heart ; to attend to the word : by the word , we are fitted to the word . The spirit and the word draw us to themselues : The spirit , and the word draw us to regard the word , by the word her heart was opened to attend to the word . First I will speake of the opening her heart : And then of her attending upon the word preached by Paul. God opened her heart . Shee was a religious woman yet her heart was shut before God opened it . Shee was religious in her kind , yet her heart must be further opened before shee could bee saved . There is no staying in preparations in this or that degree : as many abortiues in our times that make many offers ; they haue the spirit of bondage , and are cast downe : but there they stick and neuer come to proofe . But those that will attaine to salvation , must not rest in religious dispositions , in good affections , and gracious offers , they must goe on further and further , as wee see here , God opened her heart . Obserue then in the opening of the heart these things . 1 First the heart is naturally shut , and closed up as indeed it is to spirituall things : it is open enough to the world , and to base contentments here , but it is shut to heauen and heauenly things , naturally it is cleane locked up . Partly in its owne nature , being corrupt , and earthly , partly because Sathan he beseigeth all the senses , and shuts up all . There is a spirit of deafenesse , and blindnesse , and a spirit of darknes , and deafnesse in people , before God hath brought them by the powerfull worke of the Gospell , from the Kingdome of Satan , that poffesseth every man naturally . Naturally therefore our hearts are not open , but locked and shut up ( that is supposed here ) so that except God be mercifull to breake the prison as it were , whereby by vnbeleife , and the wickednesse of our nature we are shutt up , there is no hope of salvation at all . God opens the heart . The second thing is this , that as our hearts are shut and closed up naturally : 2 so God , and God alone opens the heart , by his spirit in the use of the means , God opened Lydia's heart . God hath many keyes , he hath the key of heauen , to cōmand the raine to come downe , he hath the key of the wombe , the key of hell , and the graue , and the key of the heart , especially , He opens , and no man shuts , and shuts and no men opens . He hath the key of the heart , to open the vnderstanding , the memory , the will , and affections . God , and God only hath the key of the heart to open that , it is his prerogatiue . He made the heart , and he onely hath to doe with the heart , he can vnmake it , and make it new againe , as those that make locks can doe . And if the heart be in ill temper , hee can take it in peices , and bring it to nothing as it were ( as it must be before conversion ) and he can make it a new heart againe . It is God that opens the heart , and God only . All the Angels in heauen cannot giue one grace , not the least grace ; Grace comes meerly from God : it is meerly from God : All the creatures in the world cannot open the heart , but God only by his holy spirit : For nature cannot doe aboue its sphere ( as we say ) aboue its owne power . Naturall things can doe but naturall things . For nature to raise it selfe up to beleeue heavenly things it cannot be . Therefore as you see vapours goe as high as the sunne drawes them up and no higher : so the soule of man is lift up to heauenly th●ngs by the power of Gods spirit : God drawes us and then we follow : God I say onely openeth the heart . Because there is not only want of strength in the soule , 1 to open it selfe : but likewise there is enmity , and poyson in the heart , ●o shut it selfe , and shut out all goodnesse . A man hath no senses to spirituall things ; no eyes , no eares , no taft , no life . Nay there is an opposition to all . 2 A naturall man perceiveth not the things of God , neither can he , he wants senses : and those senses hee hath are set against goodnesse , as the Apostle saith he esteemeth them foolishnesse . I need not bee much in so easie an argument , that you are well enough acquainted with . Naturally the heart is shut , and God only must open it . This should teach us patience , when we can do little good with those that are under us by all our instructions , and corrections wait the due time . Grace is not of thy giving , the heart is not of thy opening , or of any mans opening : therefore as it is 2 Tim. 2. waite , and beare with patience men of contrarie minds , waiting when God in due time giue them grace to repent . Grace is Gods creature it is none of our owne . Therefore take heed that we be not short , & angry spirited , if we cannot haue all we would haue of those that are under us , children , or servants , let us waite Gods time , he opens the heart in his time . And if wee find not grace wrought in our owne hearts at the first , or second or third sermon Let us doe as hee at the Poole of Bethesda , lie there till the Angell stirre the water , till God bee effectuall by his spirit . God doth it and he only doth it , only we must waite , he will doe it in his good time , be not ouer short-spirited . This we ought to obserue out of these words God opened the heart of Lydia . The heart is put for the whole soule , he opened her understanding to conceiue : for all things beegin with heauenly light of the understanding all grace comes into the soule by the understanding . There is no sanctifying grace in the affections but it comes by enlightning the understanding , we see the grounds of it in the understanding first : God opens the understanding , and then he opens the memory to retaine . That the memory may bee as the pot of Mannah to hold heauenly things : he opens and strengthens it with retention to keepe them , and he opens the will to close with holy things , and the affections to joy and delight in them . So the heart is the whole inward man , he not only enlightens the understanding , but infuseth grace into the will , and affections , into the whole inward man. We must take it in that extent for else if God should only open the understanding , and not through the understanding flow into the will by the power of his spirit , the will would alway rebell : as indeed it is a poysonfull thing ; there is nothing so malicious next the divell , as the will of man. God will haue one way , and it will haue another : Therefore God doth not only open the vnderstanding to conceiue , but he opens the will to close with , and to imbrace that that is good ; or else it will take head , and take armes against the understanding in that that is good , and neuer come to the worke of grace : Therefore take it so , he opened the will and affections as well as the understanding : though what-soeuer is in the will , and affections , comes through the understāding , as well as heate comes through light . God opened her heart , to what end ? To attend to the things that were spoken of Paul. THe word signifies , to applie , and set her mind to the things that Paul said , to joyne and fasten the mind , to what Paul sayd . First you see then , here is the opening of the heart before there is attending , before there can bee any attending , and applying of the mind , the mind must be sanctified , and strengthened : the soule must be sanctified before it can attend . The reason is ; nothing can flow but from a sutable facultie , and ability to attend is a power and act of the soule , it must come from a sanctified power of the soule , the heart must first bee opened , and then the heart attends . God sayth , he will circumcise the heart , and then we shall loue him , he sanctifies the heart , and then it loues him . God changeth and altereth the frame of the soule , and then holy actions come from it . First , grace begins with the abilities and powers of the soule , the heart is opened , and then come holy actions sutable . There is no proportion betweene holy actions , and an vnsanctified soule , the heart must first be opened , and then it attends . Whose heart the Lord opened that shee attended , &c. YOU see then in the next place , that God opening the heart of any Christian , it is to carrie the attention to the word . God by grace carries the heart to the word , shee attended to what Paul spake . Where true grace is wrought it carries not to speculation or to practise this or that idle dreame , but where the heart is open , grace carries to attend to the word , especially to the good word the Gospell of Christ. As grace is wrought by the word : so it carries the soule to the word . And therefore it may be a use of tryall to know whether wee haue our hearts wrought on by the grace of God or no , whether GOD by his spirit haue opened our hearts or no ? if our hearts be carried to the blessed word of God to rellish that . If they be , God hath opened our hearts to attend to the word . And there is no better evidence of a child of God , then that that is fetched from the affection that hee carries to the word and blessed truth of God : Oh! he rellisheth it as his appointed food , he cannot be without it , take away that , and you take away his life . My Sheepe heare my voyce , you are none of mine because you heare not my word . A delight in the blessed truth of God is an argument that God hath first opened the heart . Therefore poore soules when they want good evidence , when they doubt whether their estate be good or no ? Let them consider what rellish they have of diuine truths . Whether it be connaturall to the word or no ? whether it be savourie or no ? whether they could be without the meanes of salvation or no ? and let them judge of themselves by their delight in Gods truth , her heart was opened to attend to the word . Shee attended to the things which were spoken of Paul. WHich were the blessed truths of salvation . The forgiuenesse of sinnes , The free mercy of God in Christ. The particulars are not set downe , but it was the Gospell , and shee beleeued upon it , therefore it must needes be the word of faith : We see heere then , that The seed and ground of faith is the Gospell . Her heart was opened to attend to that , that Paul spake which was the Gospell . And indeed so it is . The foundation of faith , the word of faith is the Gospell : nothing can breed faith but the word of God : for how can wee hope for heauen , and happinesse , but by the mind of God discovered ? Can we looke for any thing but GOD must discover his mind to bestow it ? and where haue wee the mind and bosome of God opened to us , is it not from the scriptures the word of God , from the good word especially ? It is called the word of grace , and the word of the Kingdome , and of glory ; The word of life : because by it all these blessed things are conveyed to us . Now it is not the word simply here , but the word spoken by Paul , that is , the word preached by an authorized minister , is the usuall meanes of faith , her heart was opened to attend to what was spoken by Paul an authorized minister , so the word preached is the ordinary though not the sole foundation of faith . Therefore the Apostle saith , that God by that converted the world , by the foolishnesse of preaching , And in the ladder of heauen in Rom. 10. How shall they call on him of whom they haue not heard and how shall they preach except they bee sent : so there is no faith without teaching . The point is playne , you heare it oft : The word is the ground of faith , and the word especially as it is preached by a Paul , by a Minister unfolding it . Therefore be stirred up as yee fauour the soules of Gods people , to pray to God to send labourers into his harvest , and to pray that the Gospell and the preaching of it may haue a free passage , that God would set vp lights in all the darke corners of the kingdome , and every where to those that are in darkenesse , and in the shadow of death : And blessed are their indeauour that labour , that the Gospell may be preached in euery part of the Kingdom . For we see here , it is the word unfolded , the unsearchable riches of Christ spread open , the Tapestry laid open , that usually beget faith . The mine must be digged : people must see it familiarly layd open . Therfore saith he here , Lydia's heart was opened , and shee attended to the word spoken by Paul. Let this teach us to set a price upon the ordinance of God : doth God set up an ordinance ; and will he not giue vertue , and power to it ? Yes : there is a majesty , and a power in the word of God to pul people out of the Kingdome of Sathan , to the blessed light of Gods Kingdome . It was the word , and the word opened by the ministery of Paul. But it was the word , and the word opened , and attended to , shee mixed it with her attention and her heart closed with it . There are these 3. goe together . The word , and the word preached , and then attending to the word preachedth at was the ground of her faith , these 3. meeting together . There are these foure things must alwayes be in the senses of our body . 4 If wee will see there must be an object to see , we must see something ; and a facultie to see , our eye ; and then a light whereby wee see we cannot see in the dark And then there must bee an application of the eye to see the object by that light . So in spirituall things there is the blessed truth of God , the mercie of God in Iesus Christ : that wee may see these things , wee must haue a light by which we may see them . And there must be a power to see which is the sanctified opened understanding , when the understanding is opened , then there is an application of the soule to attend to the word of God , by the light of the word . So that there must be application , and attention to the word : before the word can doe us good , it must be applyed to the object , the tast to the thing tasted , and so in all the other senses . Attention is a speciall thing : how many sermons are lost in this Citie , that are as seed drowned , that never come to fruite ? I thinke there is no place in the world where there is so much preaching , and no place , where there are so many sermons lost ; why ; because people want a retaining power , and facultie to attend , and retaine and keepe what wee heare shee attended to the word preached . To giue a little direction in this poynt of attending , and applying the mind , not to speake much I will name two or three principall things that I thinke fit at this time . If we would come , 1 as we should , to the word preached : let us search our wants before wee come , and all the occasions wee shall have to encounter with , all temptations , that we are like to encounter with , let us fore-cast by presenting to our soules . I am weake in knowledge , and I want such graces . I am like to encounter with such temptations , I am too weake for it ; I shall meete with such adversaries , I know not how to answer them , I am plunged in such businesses , I shall be lost in them without grace : then the soule comes with a mind to be supplied , and then it will attend , and wll pray for the preacher ! Oh Lord direct him that he may speak fitly to me , somewhat for my understanding , somewhat for my affections , somewhat to helpe me against such , & such a temptation : this is wanting , and therfore we profit no more by the word then we doe . Then when we come to heare the word , 2 let us heare it with all spirituall subjection , as that Word that hath power to Command the conscience . This is the word of God : the Minister of God speaks in the place of God to me . I must give an account of it . I will subject my conscience to it : It is spoken with evidence , and proved , I will stoupe to it . Thus we should come with subjection of soule and conscience to whatsoever is taught ; and not come to judge , and censure , or to delight in it as musique , as if wee came to a play , to heare some prettie sentences : but come to heare God , as to the ordinance of God , come as to that Word that shall judge our soules at the latter day ; that is the way to attend . Then againe , if we would attend , when we have heard the word of God , 3 let us labour by all meanes to bring it neare to us ; that it may be an ingrafted Word , that the soule may be leavened by it , that it may be so ingrafted in the understanding , and affections that we may thinke the better , in the vertue of it , and love , and speake , and doe the better as a Sience savours of the pla●● it is put into . Let us labour that the word of God may be written in our soules in the tables of our hearts : that the truth of God may be neare us , as any temptation shall be neare us , or any corruption neare us . What is the reason wee yeeld to corruptions and temptations ? They are neare , and the Word is farre off , We never attended to the Word to bring it neare home . If the word were as neare as corruptions , and temptations , that it were ingrafted , and in vested into the soule , we should have the word readie for every temptation : there should not ●e a temptation offered , nor a corruption arise , but wee should subdue it , and beat it downe with the blessed truth of God , accompanied with the spirit . Let us labour to get it neare us ; that the reasons of the word and our reason , that the judgment of God , and our iudgement , that the wil of God , & our own wil may be all one : and so to have it incorporated , and naturalized into our hearts , that we may speake and thinke , and doe nothing but that which is Divine : that is , to have the word written in our hearts , our attention should be to that end . Therefore when we heare , we should doe as nature doth with the meate we eate , it suckes out a strength sutable for every part , every part hath a power to draw out nourishment what is sutable to it selfe : so when wee heare the word of God , we should be able to say this is good for such , and such an end , and never leave thinking of the word of God when wee have heard it , till we have turned the word into our soules , till we have it fixed in our understandings , that we can say , Now I know it ; till we have subdued our hearts to it , and we be molded , and delivered up to it , that we can say , Now I have it ; now the word is mine . Let us never leave the truth wee heare till we be brought to that : alas to what purpose is it to heare except we make it our owne , as nature makes the meate our owne that we eate ! There is a second or third digestion , that goes before digestion be perfectly made , and the meate turned into it . It is ruminating , and meditating , and altering of that wee heare , and working on it that makes spirituall nourishment : thus wee should doe to attend to purpose . And that we may doe it let us adde some meditations to these practises . 4 Consider first of all whose word it is . It is the word of the great God , and the word of God for my good It is the good word of God , and the word of God that brings me much good , eternall salvation if I obey it , it is the word of God that brings eternall damnation if I obey it not . It is the word of the great King , a Proclamation , a Law whereby I shall be judged , and perhaps that word that I shall not heare another time , perhaps the spirit may worke more now then at another time : therefore I will be wise , & give way to the spirit of God , and not beate it backe , perhaps I shal never have such a gale of the spirit offered againe , it may be the last Sermon I shall heare while I live : we should have such meditatiōs , we that speak ; as if it were the last time we should speake ; and you that heare , as if they should be the last things that ever you should heare : for how doe wee know but it may be so ? It is another manner of matter to heare , then we take it . Take heed how yee heare saith our blessed Saviour : We heare nothing but it sets us forward in the way of Grace to heaven , or forward to hell , we are helped by it to heaven , or else hardened by it further to hell . We had need to take heed how we heare , we must be judged by that wee heare : and that that wee heare now negligently , and carelesly , God will make good at the day of judgement . We may shake off ( as prophane spirits doe ) the Ministers exhortations : but will you shake off depart ye Cursed at the latter day ? Will you shake off that sentence , you would not heare me , and I will not heare you ? Oh! no : Therefore shake not that off now , that will be made good then . If thou entertaine the Gospell now , God will make it good then ; if thou receive mercie now , he will shew that thou art acquitted then before Divels , and Angells , and Men. Let us regard this , and let it make us heare the word with attention as this good woman here . God opened her heart , and shee attended to the things that were spoken of Paul. But you will aske , how shall I know a man whose heart is opened , and attends better then another man doth ? I will give two or three briefe rules of discerning . He that by the spirit of God attends to the good word of God to purpose , 1 with an opened underding , he not only knowes the words , and the shell in preaching the word of God , but the things : he knowes not only what faith and repentance is in the words : but he hath a spirituall light to know what the things are , what repentance is , and faith , and love , and hope , and patience , hee knowes the things . And likewise he that hath attended to purpose he can do the things : he not only knowes what he should doe : but by the grace of the spirit , and attending upon the word of God , he knowes how to doe them . Grace teacheth him not onely that hee should denie himselfe , and live soberly , and righteously , and Godly , but it teacheth him how to live soberly and righteously , and Godly . Grace , when we attend upon the word as wee should , teacheth us to doe the things ; not only that we should repent , and pray &c. but to doe them it opens the things , and gives abilitie to doe them . And in the next place , 2 those that attend as they should doe , there is a spirituall eccho in their soules to every thing that is taught : that is , when they are exhorted to beleeve , they answer , Lord I will beleeve ; Lord I will heare , I will repent , and I will take heed of such sins by thy grace ; when God saith seeke my face ; Lord thy face will I seeke . This is the answer of a good conscience , this eccho , where there is attention to the word of God by the spirit , there is an eccho to that the spirit speaks , Lord it is good , and it is good for me , if I yeeld to this , if I doe not , it is naught for me to put off repentance till another day ; I desire to yeeld now , and oh ! that my heart were directed ; if it be rebellious , and not yeelding , there is a desire that the heart may be brought into subjection to every truth revealed , there is a gracious eccho in them that attend to purpose . Then againe those that doe attend from a sanctifing grace , 3 they see things by another light , by a spirit of their owne , by a heauenly light , by a species in their owne kind , spirituall things with a spirituall light . Many come , and heare sermons , and can discourse , and wrangle , and maintaine janglings of their owne , and all this out of naturall parts , and out of pride of heart : but a gracious holy man , sees spirituall things by a spirituall light , in their owne kind . A man that is borne in a dungeon , and neuer saw the light , when he heares discourse of the Sun , and stars , and earth , and flowers , and plants , he that Imaginations what they should be , but he fancies other things : so a man that neuer had spirituall eye-sight , to see spirituall things in their kinde ; he fancies them to bee this and that , but he sees them not by their owne light , many speake and talke of good things , but it is by the spirit of other men , out of books , and hearing and not by a spirit of their owne . He that attends by grace speakes out of a spirit of his owne , and not out of other mens spirits , he sees spirituall things in their owne colours . Thus wee see how to discerne spirituall attention . And he that knowes what this meanes , what is it to haue his heart opened to attend , when he goes from hearing the word , he judgeth of his profiting by it not by what he can say by heart ; but by how much the meeker hee is , how much more patient , how much more able to beare the crosse , to resist temptations , and to haue communion with God , so hee values his attending upon the meanes and hearing the word by the growth of his grace , and the decay of his corruptions . Shee attended to the things that were spoken of Paul. And shee was baptized , and her houshold . SHEE had the meanes of salvation , and shee had the seale likewise , which is baptisme . We haue all need of seales , wee haue need to hane our faith strengthened : God knowes it betthen wee our selues , We thinke Baptisme , and the Communion small matters but God knowes how prone wee are to stagger , hee knowes that all seales are little enough ; therefore it is sayd here , shee was baptized , and all her houshold . Baptisme is a solemne thing , it is the seale of the Covenant of grace : you are well enough acquainted , I imagine , with the thing , therfore I will not enter into the common place , it is needlesse . As the whole trinitie was at the Baptisme of Christ , so euery infant that is baptized , is the Child of Christ. And it is a speciall thing that we should meditate of . We slight our baptisme and thinke it needlesse you see the holy woman here would bee baptized presently ; shee would haue the seale of the covenant . There are many that are not booke-learned , that cannot read , at least they haue no leasure to read ; I would they would read their booke in their Baptisme : and if they would consider what it ministers to them upon all ocasions they would be farre better Christians then they are . Thinke of thy Baptisme when thou goest to God , especially when hee seemes angrie , it is the seale of the covenant ; bring the promise , Lord it is the seale of thy Covenant , thou hast prevented mee by thy grace , thou brough test mee into the Covenant before I knew my right hand from my left . So when we goe to Church to offer our seruice to God , thinke , by baptisme wee were consecrated , and dedicated to God , we not only receiue grace from God but we giue our selues to God. Therefore it is sacriledge for persons baptized to yeeld to temptations to sinne , we are dedicated to God in baptisme . When we are tempted to despaire , let us thinke of our baptisme : wee are in the Covenant of Grace , and haue receiued the seale of the Covenant , baptisme . The divell is an vncircumcised , damned , cursed spirit , hee is out of the Covenant : but I am in the Covenant : Christ is mine , the holy Ghost is mine , and God is mine , therefore let us stand against all the temptations of that vncircumcised , vnbaptized damned spirit . The thinking of our baptisme thus , will help us to resist the Devill , he is a coward , if hee bee resisted he will flee : and what will better resist him then the Covenant of grace , and the seale of it ? When we are tempted to sinne , let us thinke , what haue I to doe with sinne ? by baptisme I haue union with the death of Christ ; he died to take away sin , and my end must be his . I must abolish sin in my nature ? Shall I yeild to that : that in baptisme I haue sworne against ? And then if we bee tempted to despaire for sin let us call to mind the promises of grace , and forgiuenesse of sins , and the seale of forgiuenesse of sinnes , which is baptisme : For as water in baptisme washeth the body , so the blood of Christ washeth the soule : Let us make that use of our baptisme in temptations not to despaire for sin . And in conversing among men ; let us labor to maintaine the vnitie of the spirit in the bond of peace , to live peaceably . Christians must not fall to jarre , why ? There is one faith , and one Baptisme , have wee not all one father ? one inheritance , one baptisme , one Religion , and shall wee breake one with another for trifles , they forget their Baptisme that are so in quarrells . Thus if wee would thinke of it , it is such a booke as would be readie at hand for all services . And then for our children ▪ those that God hath committed to us , let us make use of baptisme , do they die in their infancie ? make this use of it , I have assured hope that my child is gone to God , he was borne in the Covenant , and had the seale of the Covenant , baptisme , why should I doubt of the salvation of my child ? If they live to yeares of discretion , then be of good comfort , he is Gods Child more then mine , I have dedicate him to God , and to Christ , he was baptized in the name of Christ , Christ will care for him as well , as for me . If I leave my Children behind me they are Gods , and Christs children , they have received , the seale of the Covenant ; baptisme , Christ will provide for them : and he that provides heaven for them , will provide all things in the way to heaven necessarie . God hath said , I will be the God of thee , and of thy children , they are in Covenant , thine they were Lord. A man may commit his Children to God on his death-bed ; thou gavest them me , and I commit them to thee againe , as before I did by baptisme . All this wee have by thinking of our baptisme . If we looke no further ( as prophane spirits doe not ) then the water , and the elements , we can have no comfort by these things : but wee should consider Gods blessed institution , and ordinance , to strengthen our faith . And to our children when they come to yeares , baptisme is an obligation to beleeve ; because they have received the seale before hand , and it is a meanes to beleeve . Shee was Baptized And her houshold . SO good is God where the governour of the familie is good , he gives all the familie good : because he makes conscience in governing , and instructing them ; God crownes their indeavours with successe that they shall be all good . As we see Abraham , and his houshold ; the Gaoler , and his houshold , Zacheus , and his houshold . Oh! it is a a blessed thing to be a good governour in a familie ; he brings a blessing upon his house : the Church of God is in his house . There cannot be a more honorable title to any house , then to say it is the Church of God : that the Governour of the familie brings all in subjection to God ; that as he will have all serve him , so he will have all serve God ; that he will not have a servant but he shall be the servant of God , nor a child but he shall be the child of God ; and he labours to make his wife the Spouse of Christ. Thus it should be said of every Christian familie , and then they are Churches . Alas ! in many places now they are hells because there is little regard had of instructing of them . Beloved , many poore soules have had occasion to blesse God forever , that they haue bin grafted into such good families . And put case sometimes , thou hast instructed them , and taken paines and there is no good done . When thou art dead ; & twenty yeares after , it may come to their minds , all those instructions , when they are in worse families . Oh! in such a place , with such a Master I had such instructions , but I had no grace to take good by them : but now I call them to mind : so the seed that was sowen long before may take effect then . This should incourage those that are Governours of families to be good . Lydia was baptized , and her houshold . And she besought them saying , if you have judged me faithfull to the Lord come to my house and abide there . HEre is the fruit of Lydia's conversion , when shee was converted , and baptized , shee intreated the Apostles to come to her house , and abide there , and she prevailed , shee constrained them by a morrall kind of violence they suffered themselves to be overcome . If you have judged mee faithfull &c. Come to my house and abide there . Here is her invitation ; and the argument that she forceth it by . If you have judged me faithfull to Christ , then come to my house . To speake a little of her argument , whereby shee forced the blessed Apostle , and the rest to her house . If yee have judged me faithfull . IT is a most binding argument . If you judge me faithfull , you must judge me a child of God , an heire of heaven , the Spouse of Christ , you must judge mee all these , and the like . If you have judged mee faithfull come to my house . And if you judge me so , can you denie me this courtesie . It is a conjuring , wondrous forcible argument . If you have judged mee faithfull . It implies that S. Paul , and holy men would be more strange else . And so there should not be intimate familiaritie ( converse there may be , but not familaritie ) with those that are not faithfull . Indifferent carriage to all alike shewes a rotten heart : those that make no difference betweene good Christians and formall hypocrites , No ; but if you have judged me faithfull come to my house . As if she had said , I know your spirits are such , that except you judge me faithfull , you will not take this courtesie at my hands . Againe she supposed if Paul judged her faithfull he would not denie her that courtesie . Those that upon good grounds wee judge faithfull , we should be gentle to them , and easie to be intreated . The wisedome that is from above is so . Grace Sweetnes the Carriage , and alters a mans disposition . Those that have felt pittie from God , are mercifull to others . Therefore if you have judged mee faithfull , &c. It was an argument of a great-deale of sinceritie , to appeale to their knowledge and judgement , If you have judged me faithfull . If she had not beene sincere she would not have done so : but sinceritie makes a man bold to appeale to God himselfe . Lord thou knowest that I love thee saith S. Peter , and If there be any iniquitie in my heart saith David , they dare appeale to God and to Gods people , if yee have judged me faithfull . In this speech likewise shee desires to have confirmation of her estate from the Apostles . And indeed it is a great confirmation of weake Christians to have the judgement of strong Christians that they are good , If you have judged mee faithfull , doe me this courtesie . And would it not comfort her soule to have the judgement of so strong a man as Paul ? It is a great strengthening not onely to have the spirit of God witnesse for us , but the spirit of God in others . And sometimes in temptations , the judgment of others will doe us more good then our owne , in a darke state : Therefore wee should appeale to those that feare God to judge us faithfull ; though we be in a mist , and in darkenesse sometimes : that we are not able to judge of our owne condition . And indeed when we judge the people to be truly good , and true hearted to God , we owe them this dutie ? to thinke them good people , and to shew it , it is a debt : we wrong good persons , when wee take wrong conceits of them . Shall wee not affect and loue them that God loues ? It is as if shee had sayd , God hath taken me into his family , and will admit mee to heauen , and will not you come to my house ? when Christ shall take men to be members of his body , shall not we take them into our company . It is a wrong to good people to be strange to them : sometimes there may by way of censure , in some sin , be a little strangenesse : but ordinary stangnesse becomes not Christians , it becomes not that sweet bond the Communion of Saints . If you haue judged me faithfull . That is the bond . Her invitation is , Come to my house , and and abide there . YOU see many sweet graces presently after shee beleived , here is a loving heart ? Why did shee desire them to come to her house ? To expresse the loue she did beare to them for their works sake , shee felt the loue of Christ by their ministery and now she desired to expresse the fruit of her loue in maintaining them . And not onely so but she desired to be edified by them : shee was yongly planted , and shee desired to bee watered from them . Shee knew Paul would drop heauenly things , and giue her that that might stablish her , therefore she desired that they would stay at her house , that she might haue benefit by their heauenly discourse , and be built vp , and edified further , and further . So you see these two graces especially upon beleeuing , a bountifull louing heart , shee intreated them not onely to come to her house , but to abide there a good while , as they did . And here was her desire to bee edified . And a boldnesse to appeare to owne Christ , and his ministers in dangerous times : for in those times it was a dangerous thing to appeare to be a Christian ; they were worse hated then the Iewes were , though both were hated : yet Christians were , aboue all : Therefore false Christians would be circumcised , they would be Iewes , to auoid the Crosse that they might not bee accounted Christians . You see in Generall , true faith that works loue and workes by loue : It workes loue in the heart , and by loue it works all duties of hospitallity , and bounty by loue . When it hath wrought that holy affection , it works by that holy affection ? You see here it is neuer without fruit , presently faith brings forth fruit , as soone as shee was baptized . shee shewes her loue , to the Apostles , and their company , and her bounty and her boldnesse in the cause of Christ. We say of a graft , it is grafted to purpose , if it take , and bring forth fruite , so shee being a new sience graft into Christ , shee tooke presently as soone as she was baptized into Christ , here is the fruite of loue and bounty , and boldnesse in the cause of Christ. Zacheus as soone as euer he beleeved , halfe my goods I giue to the poore . So wee see the Gaoler afterwards presently upon beleeving , he entertained the Apostles with a feast and washed their wounds . Take heed of a barren dead faith , it is a false faith if thou beleeue indeed faith will worke loue , and worke by loue , as it did in this blessed woman , her faith knit her to Christ in heauen , her loue was as the branches of the tree , her faith knit her to the roote : but loue as the branches reached to others , her branches reached fruit to the Apostle and his company . So it is the nature of faith that knits us to Christ , the same spirit of loue knits us to others , and reacheth forth fruit to all wee converse with . As wee desire to haue evidence of the soundnes of our faith , let us see what spirit of loue we haue , especially loue to these three things , 1 loue to Christ to whom wee are ingrafted , and loue to the ministers of Christ. We cannot shew kindnesse to Christ , he is in heauen : but his ministers , 2 and his poore are upon the earth when wee can buy ointment to poure on Christs feete his poore members , and his Ministers ; and loue to the word of God , 3 they are the three issues of a gracious beleeuing heart , and where they are not , there is no faith at all . I beseech you let us imitate this blessed woman . You see here the name of Lydia , is precious in the Church : the name of Lydia , ( as it is sayd of Iosiah ) it is as a boxe of oyntment powred out : the name of Lydia cannot bee named in the Church , but there is a sweete sauour with it . As soone as shee beleeued ; the Holy Ghost , the spirit of GOD blowing upon the garden of her heart , where the spice of Grace was sowed , stirred vp a sweete sent of faith and of bountie and liberalitie in the cause of Christ. Let not this bee in vaine to us : but euery one of us labour to bee like Lydia : you see what loadestone drew PAVL heere to goe unto her house : shee had Faith , and shee expressed it in loue . Let us labour to haue faith , and to expresse it in loue to GOD vnto CHRIST , to his people , and word , and ordinances that haue his stampe on them , and let us boldly owne the cause of CHRIST : let us not regard the censures of vaine men that say thus and thus . Faith and loue forget danger , it is bold . Shee forgot all the danger that shee was in by countenancing Paul and such men . Let us labour for faith and loue and wee shall not say this and that . There is a Lion in the way , but wee shall goe on boldly vntill wee doe receiue the end of our faith and loue , the salvation of our soules . FINIS . The Table . A. Abasement . part . page . CHrists word powerfull in his abasement . 2.92 Affections . Affections ▪ to Religion strong in women . 1.9 Affliction . Affliction , why sent of God. 2.58 Prayer a remedy in affliction . 2.60 Angels . Praise , a duty fit for Angels . 2.108 Appetite . To blesse God for appetite , 2.46 Spiritual appetite how recovered . 2.140 Attend , Attention . God opens the heart to attend . 1.46 Attention necessary . 1.54 Directions to attend on the Word . 1.57 . Trials of attending aright , 1.69 Attire . Selling , and wearing rich Attire lawfull . 1.17 Atheisme , see Nature . B. Baptisme . Baptisme , a seale of salvation . 1.76 . How to thinke of our Baptisme . 1.78 Beginning . Great things from small beginnings . 1.11 Boldnesse , see Sinceritie . C. Callings . Callings , allowed of God , 1.14 Censure . Censure of wicked men not to be regarded . 2.24 Command . Command of God over all things . 2.84 Commerce . Commerce lawfull . 1.15 Confirme . Approbation of strong Christians confirmes the weak . 1.95 Crie . Gods children crie in afflictions . 2.57 D. Death . Gates of death what . 2.49 Death how to disarme it . 2.53 Deferre . God why hee deferres helpe . 2.81 Dishonour . Only wicked men dishonour God. 2.104 . displease . To take heed of displeasing God. 2.87 Distemper . What to doe in spirituall distempers . 2.141 Divinitie . Divinitie transcends other Arts. 2.37 E. End. Fooles forget their End , 2.17 Epicures . Happinesse of Epicures unstable . 2.45 Extremitie , see Crie . F Faith. Faith , trialls of it . 1.104 Fooles , Folly. Wicked men , fooles . 2.9 Why they are fooles 2.10 Folly in Gods children . 2.25 Fruitfull . True faith fruitfull . 1.101 G. Garments . Garments , the use of them , 1.16 Gates , see Death . God. God to bee sought in trouble . 2.35 Gospell . Gospell , the ground of faith . 1.50 H. Heathen . God heares the prayers of the Heathen . 2.21 Heart . Heart opened by God , 1.32.34 Heart what meant by it , 1.40 Humiliation . Ground of humiliation of wicked men . 2.21 I. Iesting . Iesting with sinne a signe of folly . 2.16 Invitation . Lydia's invitation . 1.99 Iustifie . To justifie God in his judgements . 2.33 L. Labourers . Labourers to be prayed for in Gods harvest . 1.52 Love. Trials of faith by love , 1.104 M. Meanes . God brings the elect under meanes . 1.29 Mind . The mind must be sanctified to attend to the Word . 1.43 Miserie . Miserie of wicked men , 2.50 Why God suffers men to fall into great miserie . 2.55 Murmuring . Murmuring in trouble , the cause of it . 2.39 N. Nature . Atheisme against nature , 2.57 Notice . God takes particular notice of his . 1.7 O. Open. Trials whether the heart bee open . 1.46 See heart . Passion . Wicked men fooles for their passion . 2.12 Passion , how it presents things . 2.13 Patience . Patience to others , the ground of it . 1.38 Patience in our selves . 2.34 People . People of three sorts before Christ. 1.19 Pestilence . To praise God for deliverance from the pestilence , 2.129 . Physitian . God the best Physitian , 1.71 Power , Powerfull . Gods word Powerfull . 2.83 Incouragements to pray from Gods power . 2.89 See Abasement . Poyson . Sinne as poyson . 2.41 Prayer . What state we are fit to pray in . 2.62 Prayer to God successefull , 2.73 See affliction . Praise . All men to praise God , 2.99 Other creatures how they prayse God. 2.102 Prayse the end of all we doe , 2.109 Helps , and meanes to prayse God , 2.113 Preached . The Word preached , the usuall meanes of faith . 1.51 Preaching how to be prized , 1.54 Preparation . Workes of preparation necessary . 1.20 Preparation from God , 1.21 Preparations remove hindrances . 1.22 Progresse of preparation , 1.24 Preparations not to bee rested in . 1.31 Providence . Instances of Gods providence . 2.3 R. Rod. Sinne puts a rod into Gods hand . 2.40 S. Sicknesse . Sinne , the cause of sicknesse , 2.32 Sicknesse how from God , 2.38 Extremitie of sicknesse , 2.43 Naturall cause of sicknesse , 2.44 How to converse with the sicke . 2.47 To have recourse to God in sicknesse . 2.73 . Sight . Foure things requisite to sight . 1.55 Sinne. Aggravation of sinne . 2.22 Vnhappy succession of sinne , 2.31 Beginnings of sinne to bee avoided . Ibid. Particular sinnes to be searçhed out 2.34 What sinnes hinder prayer , 2.82 Sinceritie . The boldnesse of sinceritie , 1.95 Soule . God by his Word heales the soule . 1.137 T. Table . Whence the breach of the second Table comes . 2.27 W. Waiting . Waiting after prayer necessarie . 2.79 Weake . How to judge of weake Christians . 1.77 Wisdome . Spirituall Wisdome to bee begged . 2.23 Wittie . Wicked men wittie in their Generation . 2.18 Women , See Affections . Word , See Power . Worldling . The course of Worldlings , 2.35 Wound . Fooles wound themselves , 2.20 FINIS . A Rescue from DEATH , with a Returne of Praise . PSAL. 107.17 . &c. Fooles because of their transgressions , and because of their iniquities are afflicted , &c. THis Psalme containeth some passages concerning Gods particular sweete Providence , not onely to the Church , but to other men : for Hee that created all things even the meanest creature , must haue a providence over all things , his providence must extend it selfe as large as his creation : for what is providence but a continuance of creation , a preservation of those things in being that God hath given to have a being . The Prophet here of purpose opposeth the profane conceits of them , that thinke God sits in heaven , and lets things goe on earth as if he cared not for them , it was the fault of the best Philosophers to ascribe too much to second causes . The Psalmist here shewes that God hath a most particular providence in every thing . First hee sets it downe in generall , and then hee brancheth it out into particulars , especially foure , wherein hee specifieth Gods providence . The first instance is of those that wander in the wildernes hungrie and thirstie , vers . 4. They cry and God regards them . The second is in verse 10. They that sit in darkenesse and in the shadow of death , bound in iron , They cry and the Lord heareth them . The third is in the words of the text , Fooles for their transgressions are afflicted , their soule abhorreth all manner of meate , him instanceth in sicknesse the most ordinary affliction , and shewes that God hath a most particular providence even in that . The fourth is in vers . 23 Those that goe downe into the Sea , they see experiments of Gods particular providence . Since the fall , the life of man is subject to a wondrous many inconveniences , which wee have brought on us by our sins , now in this varietie it is a comfortable thing to know Gods care of us in our wandrings , and imprisonments , in our sicknesse &c. But to omit the other 3. and to come to that , that is proper to the place , that is , the instance of Gods providence in sicknesse . Fooles because of their transgressions , and because of their iniquities are afflicted , &c. In these words you have ; First the cause of this visitation , and of all the greivance he speaks of , Transgression , and iniquitie . And then the kind of this visitation , sicknesse . And the extremitie in two branches ; Their soule abhorreth all manner of meate , and secondly , They draw neere to the gates death . And then the carriage of the affected and sicke parties , They cry unto the Lord in their distresse . And the remedie of the vniversall and great Physitian , He saves them out of their distresse . And the manner of this remedie , Hee sent his word and healed them , his operative , and commanding word , so as it workes with his command . Lastly , the fee that this high Commander askes for , all the tribute or reward that he expects , is Praise , and Thankesgiving . Oh that men would therefore praise the Lord for his goodnesse , and his wondrous workes for the children of men , &c. So you see this Scripture conteines several passages betweene God , and man , in misery , and in deliverance . In misery , God afflicts man for his sinne , the passage of man to God is , hee cryes to God , Gods passage backe againe , is his deliverance : and then his returne backe againe must bee Thankesgiving . So here is a double visitation , in justice , God correcting sinne , and then a visitation in mercie upon their crying and praying , God restores them ; and then mans dutie , Thankesgiving : But to proceed in order . Fooles because of their transgressions , &c. HERE you have first the qualitie of the persons set downe . Fooles . Wee must understand by fooles , wicked fooles , not such fooles as are to be begged as we say , that are defective in their naturals ; but the wise fooles of the world , they are the cheife of fooles , how ever in the Courts of men they be not found fooles , yet they are fooles in Gods esteeme , who is Wisedome it selfe , those that thinke themselves wise , that are conceitedly wise , they are these fooles here . In the phrase of Scripture , and the language of the Holy Ghost , every sinner is a foole . It were a disgracefull terme if any man should give it , but let no man stumble at it , it comes from the wise God , that knowes what wisedome is , and what is folly . If a foole shall call a man foole , hee doth not regard it , but if a wiseman , especially the God of wisedome call a man foole , hee hath reason to regard it , who can judge better of wisedome then God , who is onely wise ? Why are wicked men fooles , and Gods children , so farre as they yeeld to their lusts ? In divers respects . 1 First , For lacke of discerning in all the carriage , and passages of their lives . You know a foole is such a one as cannot discerne the difference of things , that is defective in his judgement ; discerning , and judgement , that especially tries a foole : when he cannot discerne betweene pearles and pebbles between Iewels , and ordinary base things , so wicked men are defectiue in their judgments they cannot discerne aright betweene spirituall and heavenly things , and other things , all your worldly fooles he hunts after and placeth his happinesse in things meaner then himselfe , hee takes shadowes for substances . A foole is led with his humour , 2 and his lust even as the beast , so there is no wicked man that shakes of the feare of God , ( which is true wisedome , ) but hee is led with his humour , and passion , and affection to some earthly thing . Now a man can never bee wise , and passionate unlesse in one case , when the good is so exceeding that no passion can be answerable as in zeale , in divine matters , that will excuse all exorbitant carriage otherwise . When David danced before the Arke , a man would thinke it had beene a foolish matter except it had been in a divine businesse , when the matter is wondrous great that it deserues any pitch of affection then a man may be eager , and wise : but for the things of this life , for a man to disquiet himselfe and others , to hunt after a vaine shadow , ( as the Psalmist saith ) after riches and honour ; and to negl●ct the mayne end of a mans life , it is extreame folly a man that is passionate in this respect cannot be wise , all fooles are passionate , and wicked men have their affections set deeply on somewhat else besides God. Because passion presents things in a false glasse , as when a man sees the sunne through a cloud he seems bigger , when men looke not on things in the judgment of the scripture , and the spirit of God , and right reason , but through affection , things appeare to them otherwise then they are and themselues afterwards see themselues fo●les : Take a worldling on his death bed , or in hell , hee sees himselfe a foole then , when his drunkennesse is past , when hee is come to himselfe , and is sober , he sees that he hath catched all his lifetime after shadowes , wicked men that are carried with their lusts to earthly things , they cannot be wise , therfore the rich man in the Gospell , is called a foole , and in Ier. 17. hee speaks of a man that labors all his life time , and in the end is a foole ; Is not he a foole that will carrie a burthen , and load himselfe in his journey more then hee needs , and is not hee a spirituall foole , that loads himselfe with thick clay ( as the Prophet calls it ) and makes his pilgrimage more cumbersome then hee needs ? Is not hee a foole that layes the heaviest weight on the weakest : that puts off the heaviest burthen of repentance , to the time of sicknesse , and trouble , and death , when all his troubles meete in a center as it were , and hee hath enough to doe to conflict with his sicknes . Againe , hee is a foole that will play with edge-tooles , 3 that makes a sport of sinne , hee is a foole that provokes his betters , that shootes up arrowes , and casts up stones , that shall fall on his owne head , hee that darts out oathes , and blasphemies against God , that shall returne backe upon his owne pate , many such fooles there are , God will not hold them guiltlesse . He is a foole that knowes not , or forgets his end , 4 every wicked man forgets the end wherfore he liues in the world , hee comes here into the world , and liues , and is turned out of the world againe , and never considers the worke that he hath to doe here , but is carried like a foole , with affections , and passions to earthly things , as if hee had been borne only for them . A wiseman hath an end prefixed in all that hee doth , and hee works to that end . Now there is no man , but a sound sanctified Christian that hath a right end , and that works to that end , other men pretend they haue an end , and they would serue God , &c. They pretend heaven , but they worke to the earth-ward , like moles , they digge in the earth , they work not to the end they pretend to fixe to themselues : All men how wittie soeuer they are otherwise in worldly respects , they are but fooles . As we say of owles , they can see , but it is by night so wicked men are wittie but it is in the workes of darkenesse they are wise in their owne generation , among men like themselues but this is not the life wherein follie , and wisedome can be discerned so well , it will appeare at the houre of death , and the day of judgement , then those will be found wise , that are wise for eternity , that have provided how it shall goe with them , when all earthly things shall fayle them , and those will bee fooles that haue only a particular wit for the particular passages of this life , to contriue particular ends , and neglect the mayne they are penny wise , and pound foolish . Achitophel a wittie wiseman , his counsell was an oracle , yet he was not wise to prevent his owne destruction . He is a madman , a foole that hurts and wounds himselfe , 5 none else will doe so , wicked carnall men , they wound , and hurt , and stab their owne consciences , oh if any man should doe them but the thousandth part of the harme that they doe themselves every day , they would not indure it , they gall , and load their consciences with many sins , and they doe it to themselves ; therefore it is a deserved title that is given them . God meetes with the pride of men in this terme of folly : for a wicked man above all things is carefull to avoid this imputation of foole , account him what you will , so you account him , a shrewd man withall , that can over-reach others , that he is craftie and wise , he glories in the reputation of wisedome , though God account him a foole , and hee shall bee found so afterward , and to abate the pride of men , Hee brings a disgracefull terme over their wit and learning , and calls them fooles . This should abase any man that is not a right and sound Christian , that the God of wisedome , and the Scripture that is GODS word esteemes of all wicked men , bee they what they will , to be fooles , and that in their owne judgements if they bee not Atheists , if they will grant the principles they pretend to beleeve . Let this therefore bee an aggravation in your thoughts when you are tempted to commit any sinne , Oh! besides that it is a transgression and rebellion against Gods commandement , it is follie in Israel , and this will bee bitternesse in the end . 2 Is hee not a foole , that will doe that in an instant , that hee may repent many yeeres after ? Is hee not a foolish man ( in matter of dyet ) that will take that , that he shall complaine of a long time after ? None will bee so foolish in outward things . So when we are tempted to sinne , thinke , is it not follie to doe this , when the time will come that I shall wish it undone againe , with the losse of a world if I had it to giue ? And begge of God the wisedome of the holy Ghost , 3 to judge aright of things , the eye salve of the Spirit of God , to discerne of things that differ : to judge spirituall riches to be best , and spirituall nobilitie and excellencie to be best , and to judge , of sinfull courses to be base , how ever otherwise gainfull let us labour for grace , The feare of the Lord is the beginning of wisedome , those that doe not feare the Lord they haue no wisedome . 4 And passe not for the vaine censures of wicked men , thou art hindred from the practise of religious duties and from a conscionable course of life , why ? Perhaps thou shalt be accounted a foole by whom ? By those that are fooles indeed , in the judgement of him who is wisedome indeed , God himselfe : who would care to be accounted a foole of a foole ? We see the scripture judgeth wicked men here to be fooles . Wee must not extend it only to wicked men , but euen likewise Gods children when they yeeld to their corruptions , and passions they are foolish for the time , in Psa. 38.5 . My wounds stinke and are corrupt because of my foolishnesse , and in Psa. 73. So foolish was I and ignorant , &c. Therefore when any base thought of Gods providence comes in our mind , or any temptation to sin let us thinke it folly and when we are overtaken with any sin , let us be-foole our selues , and judge it as God doth to bee foolishnesse , this is the ground and foundation of repentance : So much for the quality of the person here described , Fooles . I come to the Cause . Because of their transgressions and because of their iniquities . Transgression , especially hath reference to rebellion against God , and his ordinances in the first table , Iniquity , hath reference to the breach of the second table against men , and both these have their rise from folly , for want of wisedome causeth rebellion against God , and iniquity against men , all breaches of Gods will come from spirituall folly . Why doth hee begin with transgressions against the first table , and then iniquities the breach of the second ? Because all breaches of the second table issue from the breach of the first a man is never vniust to his neighbours , that doth not rebell against Gods will in the first table , and the foundation of obedience , & dutie to man , it riseth from mans obedience to God. Therefore the second table is like the first that is , our loue to our neighbour is like to our loue of God , not only like it but it springs from it : for all comes from the loue of God , therfore the first command of the first table runs through all the Commandements , Thou shalt honour God ; and honour man , because we honour God. A man never denies obedience to his superiour to the magistrate , &c. but he denies it to God first , a man never wrongs man , but he disobeys God first , Therefore the Apostles lay the duties of the second table in the Scriptures vpon the first , Saint Paul alway begins his Epistles , with the duties to God , and religion and when he hath discharged that he comes to parents , and masters , and children , and servants , and such particular duties , because the spring of our duty to man , is our duty to God , and the first justice is the justice of religion to God , when we are not just to giue God his due : thereupon come all breaches in our civill conversation , and commerce with men , for want of the feare of God , men doe this , as Ioseph sayd , how shall I doe this and offend God ? and Abraham he had a conceit they would abuse his wife , Surely the feare of God is not here , therefore he thought they would not bee afraid to doe any thing , he that feares not God if opportunitie serue , he will not be afraid to violate the second table hee that feares God hee will reason , how shall I doe this , to wrong another in his name , and reputation , or in his estate , & sin against God ? for I cannot sinne against man , but I must first sin against God , that is the reason he sets it downe thus , transgressions and iniquities . See an vnhappy succession of sinne , that where there is transgression there will be iniquitie , when a man yeelds to lust once presently he breaks upon Gods due , and then upon mans , one sin drawes on another , as wee see David giving way to one sin , it brought another , so the giving way to transgression , neglecting the word of God , and duties of religion presently another followes neglect of dutie to men . Take heed of the beginnings of sinne , there are degrees in Sathans schoole from ill to worse till we come to worst of all , and there is no staying it is like the descent down a steepe hill , let us stop in the beginning by any meanes , as we would avoid iniquitie , let us take heed of transgression . Are afflicted . HEE meanes especially that affliction of sicknesse as appeares by the words following . Sin is the cause of all sicknesse . Fooles for their transgressions , and iniquities are afflicted : for Gods quarrell is especially against the soule , and to the body because of the soule , I will not dwell on this point having spoken of it , at large on another text . The Use that I will make of it now shall bee , First of all , If sinne be the cause of all sicknesse , Let us justifie God , and condemne our selues , complaine of our selues , and not of God ; Wherfore doth the living man complaine , and murmure , and fret , Man suffereth for his sinne , Iustifie God and judge our selues . I wil beare the wrath the Lord because I have sinned against him , judge our selues and we shall not bee judged . 2 Then againe is sin the cause of sicknes , it should teach us patience , I held my tongue because thou Lord diddest it , Shall not a man be patient in that he hath procured by his owne evill and sin ? 3 And search our selues , for usually ▪ it is for some particular sin , which conscience will tell a man of , and sometimes the kind of the punishment will tell a man , for sins of the body , God punisheth in the body he payes men home , in their owne coyne , what measure a man measureth to others shall bee measured to him againe . If a man have beene cruell to others , God will stirre vp those that shall be so to him , therefore we should labour to part with our particular transgressions and iniquities . It is a generall truth for all ills whatsoeuer as well as this of sicknesse . Therefore we should first of all goe to God by confession of sinne . It is a preposterous course that the athesticall carelesse world takes , where the Physitian ends , there the divine begins ▪ when they know not what to doe . If diseases come from sinne then make vse of the divine first to certifie the conscience , and to acquaint a man with his owne mercy . First to search them , and let them see the guilt of their sins and then to speake comfort to them , and to set accounts straite betweene God , & them , as in Ps. 32. ( an excellent place . David roared , his moysture was turned into the drought of summer , what course doth hee take ? he doth not run to the Physitian presently but goes to God. Then sayd I it was an inward resolution , and speech of the mind , then I concluded with my selfe , I will confesse my sinne to God , and thou for gavest my iniquities and sinne , so body , and soule were healed at once . Divinity herein transcends all other Arts , not onely corrupt nature , and corrupt courses but all other : For the Phisitian hee looks to the cause of the sicknesse out of a man or in a man , out of a man and then especially in contagious sicknesse , hee looks to the influence of the heavens , in such a yeare , such conjunctions , and such eclipses haue beene , he lookes to the infection of the Ayre to subordinate causes , to contagious company , and to diet , &c. And then in a man to the distemper of the humours , and of the spirits , when the instrument of nature is out of tune it is the cause of sicknesse . But the divine , and every Christian ( that should be a divine in this respect ) goes higher and sees all the discord betweene God , and vs , there is not that sweet harmony there , and so all the jarres in second causes come from God as the cause inflicting , from sin , as the cause demeriting : The Divine considers those two alway : The Phisitian lookes to the inward distemper and the outward contagion , and this is well , and may be done without sin , but men must ioyne this too , to looke into conscience , and looke vp to God together with looking for helpe to the Physitian , because we haue especially to deale with God. I would this were considered that wee might carry our selues more Christian-like vnder any affliction whatsoever , what is the reason that people murmure , & struggle , and striue as a bull in a net as the Prophet speakes , when God hampers them in some judgement ? They looke to the second causes , and neuer looke to cleare the conscience , of sinne , nor never looke to God , when indeed the ground of all is God offended by sinne , Fooles for their transgressions are afflicted . We by our sins put a rod into Gods hand , A rod for the fooles backe as Salomon saith , and when wee will be fooles wee must needs indure the scourge and rod in one kind or other : those that will sin must looke for a rod , it is the best reward of wicked , and vaine fooles that make a jest of sinne , ( as the wiseman saith ) They cast firebrands , and say am I not in jest ? That raile and scorne at good things , that sweare , and carrie themselues in a loose , ridiculous scandalous fashion , as if God did not eye their carriage , and yet am I not injest ? Well , it is no jesting matter , sinne is like a secret poyson , perhaps it doth not worke presently , as there are some kind of subtile poysons made in these dayes ( wherein the Devill hath whetted mens wits ) that will worke perhaps a yeare after , so sinne if it be once committed perhaps it doth not kill presently , but there is death in the Pot , thou art a child of death , as soone as euer thou hast committed sinne , as Salvian saith well , thou perishest before thou perish , the sentence is upon thee , thou art a dead man , God to wait for thy repentance prolongs thy dayes , but as soone as thou hast sinned without repentance , thou art a child of death , and as Poyson that workes secretly a while , yet in time it appeares , so at last the fruit of sinne will bee death , Sin and death came in together : take heed of all sinne , it is no dallying matter . Their soule abhorres all manner of meate . THIS is one branch of the extremitie of the sicknesse , the loathing of meate , for God hath put a correspondencie , betweene food that is necesary for man , and mans relish : for man being in this world to be supported , the naturall moysture being to be supplied , and repayred by nourishment as it is spent by the naturall heate which feeds upon it , therefore God hath put a sweetnesse into meate that man might delight to doe that which is necessary : for who would care for meate if it were not necessary ? Therefore being necessary God hath put delightfull tasts in meates to draw men to the use of them , to preserve their being for the serving of him . Now when these things savour not , when the relish of a man is distempered that he cannot judge aright of meats , when the palate is viciated , there must needs follow sicknesse , for a man cannot doe that that should maintaine his strength , he cannot feed on the creature , therefore the Palmist setting downe the extremity of sicknesse , he sayth their soule abhorreth all manner of meate , This the great Phisitian of heaven and earth , sets downe as a symptome of a sick state when one cannot relish and digest meat , experience seales this truth and prooues it to be true . You see then the happines of Epicures how vnstable and vaine it is , whose chiefe good is in the creature , God by sicknesse can make them dis-relish all manner of meate , and where is the summum bonum then of all your belly-gods , your sensuall persons Againe in that he saith , Their soule abhorreth all manner of meate , it should teach us to blesse God , not only for meate but for stomacks to eate , it is a blessing common , and therefore forgotten . It is a double blessing when God provides dayly for our outward man and then gives a stomack to relish his goodnesse in the creature , sometimes a poore man wants meate , and hath a stomacke : sometimes a rich man wants a stomacke , when hee hath meate , they that haue both haue cause to blesse God , because it is a judgment when God takes away the appetite that men abhorre and loath all manner of meate . Therefore if we would maintaine thankfulnesse to God , labour to thanke God for common blessings , what if God should take away a mans stomacke , we see his state here he is at the gates of death , therefore thanke God that he maintaines us with comforts in our pilgrimage , and withall that he gives us strength to take the comfort of the creature . Wee fee here againe one rule how to converse with them that are sicke , blessed is hee that understands the estate of the afflicted and sicke , not to take it ill to see them wayward , it comes not from the mind , but from the distemper of the body : as wee beare with children , so we must beare with men in those distempers , if they have foode , and yet loath it , you see how 't is with men in that case , Their soule abhorreth all manner of meate , It should teach us to sympathize with those that are sicke , if we see them in these distempers . The next branch of the extremitie is ; They draw neere the gates of death . DEATH is a great Commander , a great Tyrant , and hath gates to sit in , as Iudges and Magistrates used to sit in the gates . There are things implyed in this phrase . First , They draw neere to the gates of death , that is , they were neere to death , as he that drawes neere the gates of a Citie , is neere the Citie , because the gates enter into the Citie . 2 Secondly , gates are applyed to death for authoritie , they were almost in deaths jurisdiction ; death is a great Tyrant , hee rules over all the men in the world , over Kings , and Potentates , over meane men , and the greatest men feare death most : hee is the King of feares as Iob calls him , I , and the feare of Kings . Yet death that is thus feared in this life by wicked men , at the day of judgement , of all things in the world they shall desire death most , according to that in the Apocalips , They shall desire death , and it shall not come to them , they shall subsist to eternall myserie ; that , that men are most affraid of in this life , that they shall wish most to come to them in the world to come , Oh that I might die ! What a pittifull state are wicked men in ? therefore it is called the Gate of death , it rules and over-rules all mankinde : therefore it is sayd to reigne , Rom. 5. Death and sinne came in together , sinne was the gate that let in death , and ever since death raigned , and will , till Christ perfectly tryumph over it , who is the King of that Lord and Commander , and hath the key of hell and death : To wicked men ( I say ) hee is a Tyrant , and hath a gate , and when they goe through the gate of death , they goe to a worse , to a lower place , to hell , it is the trappe-doore to Hell. 3 Thirdly , by the gate of death is meant not onely the authority , but the power of death , as in the Gospell , The gates of hell shall not prevaile against it that is , the power , and strength of hell , so here it implies the strength of death , which is very great for it subdues all , it is the executioner of Gods justice . If death have such a Iurisdiction , and power , and strength , let us labour to disarme it before hand , it is in our power to make death stinglesse , and toothlesse , and harm lesse : nay wee may make it advantagious , for the gate of death may become the gate of happinesse : let us labour to have our part , and portion in Christ , who hath the key of hell and death , who hath overcome and conquered this tyrant , Oh death where is thy sting ? oh grave where is thy victory ? 1 Cor. 15. Thanks bee vnto Ged who hath given vs victory through Iesus Christ our Lord , that now wee need not feare death , that though death have a gate , yet it is a gate , to let us into heaven , as it is a doore to let the wicked into hell ; So much for that . In the next place wee come to their carriage in their extremity . They Cryed to God in their trouble . THIS is the carriage of man in extreame ills ; if hee haue any feare of God in him , to pray and then prayers are cries they are darted out of the heart as it were to heaven . It is sayd , Christ made strong cryes , in extremity prayers are cries hence I observe breifly these things . That God suffers men to fall into extreame ills even to the gates , of death , that there is but a step betweene them and death . Why ? To weane them perfectly from the world . To make them more thankfull when they recover : for what is the reason that men are so sleight in thanksgiving ? Usually the reason is they did not conceive that they were in such extreame danger as they were . Likewise he suffers men to fall into extreame sicknesse that he may have all the glory , for it was his doing , there was no second cause to helpe here , for their soule abhorred all manner of meate , and they were even at the Gates of death , Now when all second causes fayle , then God is exalted therfore he suffers men to fall into extreamity , the greater the maladie , the more is the glory of the Physitian . The second thing is this , as God brings his children into extremity , So ; Gods children in extremity they cry to him . EXtremity of afflictions doth force prayers , In their affliction , they will seeke me early : When all second causes faile then we goe to God , nature therfore is against atheisme ( as one observes ) that naturally men run to God in extremity ; Lord helpe mee , Lord succour me , so especially in the Church in extremitie , Gods people cry to God , and as afflictions , so p●rticularly this of sicknesse of body , drives men to God. God should not heare of us ( many times ) unlesse he should come neere us by afflictions , and deepe afflictions : Out of the deepe haue I cryed , God brings us to the deepe , and then we crie . Our nature is so naught , that God should not heare of us , ( as I sayd ) unlesse he send some messenger after us , some affliction to bring us home as Absalom dealt by Ioab , when hee fired his corne . In the Gospel , Christ had never heard of many people , had it not beene for some infirmity : but blessed are those sicknesses , and infirmities that occasion us to goe to God , that makes us crie to God. It was the speech of a Heathen , we are best when we are weakest , why ? as hee saith very well , who is ambitious , voluptuous , or covetous for the world when he is sick , when he sees the vanity of these things ? This should make us submit more meekly vnto GOD , when wee are vnder his hand when we are his prisoners by sicknesse , when he casts us on our sicke beds , because GOD is working our good , hee is drawing us neerer to him . Then they cryed to him . So we see then that prayer it is a remedie in a remedilesse estate , when there is no other remedy and this one difference betweene a child of GOD and another ; In extremitie a carnall man that hath not grace , he hath not a spirit of prayer to goe to GOD , but a child of GOD , he cries to GOD , hee had acquaintance with God in the time of health , therefore he goes boldly to GOD as a father in the time of extremity . Gods children can answer Gods dealing ; for as he brings his children to extremitie , when there is no second cause to help , so they answer him by faith , in extremitie when there is nothing to trust unto , they trust him . when there is no physick in the world that can-charme the disease , they have a spirit of faith to answere Gods dealing , in the greatest misery , as Iob faith , though he kill me yet will I trust in him . For GOD is not tyed to second causes , and therefore if hee have delight in us , and if he have any service for us to doe he can recover vs from the gates of death , Nay from death it selfe , as we see Christ in the Gospell raysed from the dead , and at the resurrection he will rayse us from death much more can he rayse vs from the gates of death when wee are neere death . Therefore considering that pra●er is a remedy in all maladies , in a remedilesse estate , Let us labour to haue a spirit of prayer , and to be in such a state as we may pray . 1 What state is that ? First take heed of being in league with any sinne , If I regard iniquitie in my heart , God will not heare my prayer , nay he will not heare others prayers for us , oh what a pittiful state is it when God will not heare us nor others for us ! Pray not for this people ( saith God to Ieremiah ) and if Noah , Daniel , and Iob stood before mee they should but deliver their owne soules . If a man be in a peremptory course of sinne , and will not be reclaymed , but is like the deafe Adder that will not bee charmed , God will not heare prayers for him : will God heare a rebell when he comes to him for mercie , and is in a course opposite to Gods will ? As if a Traitor should come to sue for pardon with a dagger in his hand ; which were to increase the treason : So when a man comes to God and cryes to him and yet purposeth to live in sinne , and his conscience tells him that hee offers violence to GOD by his sins , and lives in rebellious courses , GOD will not heare his prayers . 2 Againe if we would bee in such a state as God may accept us when wee come to him , let us heare GOD when hee cryes to us , hee cryes to us in the ministrie of the word , Wisedome hath lift up her voyce , and this is GODS course , hee will heare us when wee heare him , Hee that turnes his eare from hearing of the Law , his prayer shall bee abhominable . Those that doe not attend upon Gods ordinances , that will have a kind of devotion private to themselves , & avoid the publike ordinance , that feare perhaps they shall heare somwhat that would awaken their conscience , and they would not bee tormented before their time , Let them consider ( it is a terrible speech of Salomon ) Hee that turnes his eare from hearing the Law , his prayer shall be abhominable . Let us take heed , it is a fearefull thing to bee in such an estate , that neither our owne prayers , nor others shall bee regarded for us , and let any man judge , if wee will not heare GOD speake to us , is it fit that hee should heare us speaking to him ? And before I leave the point , let mee presse it a little further , at this time wee have cause to blesse GOD for the deliverance of the Citie : Oh! but let all that have the spirit of prayer , that have any familiaritie with GOD , improve all their interest in heaven at this time , doe wee not conceive what danger wee are in ? What enemies wee have provoked ? What if wee be free from the sicknesse , are we not in great danger of worse matters th●n the sicknesse ? Is it not worse to fall into the hands of our enemies ? Have wee not great , provoked , cruell Idolatrous enemies ? therfore let us joyntly now all cry to GOD , and importune him , that hee would bee good to the State , that as he hath given us a pledg of his favour in delivering us from the plague , so hee would not bee weary of doing good unto us , but that hee would still make it a token of further favours , and deliverances hereafter : That as Hee delivered us in former times , in 88 , and magnified his mercie to us , so now Hee would not expose us to the crueltie of Idolatrous enemies , whose mercies are cruell . Let us stirre up our selves ; Securitie and carelesnesse alway fore-runnes one destruction or other . Prayer will doe a great deale more good , now , then when trouble hath overtaken us , for now it is a signe it comes from a religious seeking of God , then it comes from selfe-love . There is a great deale of difference , when a malefactor seeks to the judge before the time of the Assises , and when hee seeks to him at the present time , for then it is meerly out of selfe respect and not respect to him . If wee seeke to God now hee will single , and marke out those that mourne for the sins of the time , and poure out their spirits to him in prayer that hee would still dwell and continue the meanes of salvation amongst us , when God I say comes to gather his Iewells Mal. 3. He will single , and cull out them as peculiar to himselfe . Therefore let us in all our prayers put in the Church , things doe more then speake , they cry to us to cry to GOD earnestly , put case wee bee not in trouble our selves , our prayers will bee the more acceptable : before trouble come it is the onely way to prevent it , as it is the only way to rescue us when we are in trouble . I come now to the remedie . Hee saved them out of their distresse . GOD is a Physitian good at all manner of sicknesses , it is no matter what the disease bee , if GOD bee the Physitian , though they bee as these at the gates of death , hee can fetch them backe ; herein GOD differs from all other Physitians . First of all hee is a generall Physitian , hee can heale a Land , a whole Kingdome of sicknesse , of pestilence and as it is in , 2 Chro. 7.14 . Then he is a Physitian of body , and soule , of both parts ; And then he is not tyed to meanes . Other Physitions can cure , but they must haue meanes . Other Physitians cannot cure all manner of diseases , nor in all places , but GOD can cure all . He saved them out of their distresse . Other physitians cannot bee alway present but God is so to euery one of his patients he is a compassionate tender present Physitian . Which should incourage vs in any extremity ( especially in sicknesse of body ) to haue recourse to God , and never to despaire though wee bee brought never so low , he that can rayse the dead bodies , can rayse vs out of any sicknesse ; therefore let vs use the meanes , and when there is no meanes trust God : for hee can worke beyond meanes , and without meanes . They cryed to the Lord , and he saved them out of their distresse ; It was the fruit of their prayers . There was never any prayer from the beginning of the world made to God successelesly . What should I speake of prayer , our very breathings are known to God when wee cannot speake our sighs , as it is Psal. 38. My groanes and sighs are not hid from thee . God hath a bottle for our teares , and preserves our sighes and groanes , there is nothing that is spirituall in us , but God regards , as in Rom. 8. We know not what to aske , but the spirit of God stirreth vp in us sighs and groanes that cannot be expressed , And God heares the voyce of the sighs of his owne spirit . Let us also bee exhorted from this issue , to cry vnto the Lord : for there was never any man did , sow prayers in the breast and bosome of God , but he received the fruit of it , he is a God hearing prayer , hee will not loose his attribute . Nay , further ( marke ) the instances in this Psalme , are not made onely of men in the Church , but likewise of men out of the Church , of men that have not the true religion , they pray to GOD , as creatures to the Creator , and though GOD have not their soules , yet hee will not bee beholding to any man for duties , if Ahab do but hypocritically fast , Ahab shall haue outward deliverance for his outward humiliation , and these men mentioned in the text , if they call to GOD but as creatures , and not to Idols , GOD will regard them in outward things , and deliver them . GOD will not be in any mans debt for any service to him though it bee outward . And doe we think that he that regards dogges out of the Church , will neglect his children in the Church ? Hee that regards heathen men when they pray to him in their extremity , and delivers them to shew his over-flowing bounty , and goodnesse , will hee not regard his owne children , that haue the spirit of Adoption , of supplication , and prayer , that put vp their suits , and supplications , in the mediation , and sweete name of Christ ? will he not regard the name , and intercession of his sonne and of his spirit , the Holy Ghost stirring vp prayers in them , and the state of his children , being his by adoption , since he regards the very heathen . Nay more then so , God heares the very young ravens , and spreads a table for euery living thing , and will not suffer them to die for hunger , but provides for them , because they are his creatures , and will hee not for his children , those that he hath taken to be so neere him to be heires of heaven , & happinesse ? Let us I say , be incouraged to cry unto the Lord upon all occasions , if God bee so good as to deliver sinfull men ( that haue nothing in them but the principles of nature ) when they flye to God in praier , as the author and preserver of nature , much more will hee heare his owne children , he will giue his spirit to them that aske him , Luke 11. But here may an objection be made , I haue cried long , I am hoarse with crying , I haue wayted a longtime , I have bin a long time sick , or annoyed with some particular trouble , & God seemes as it were to stop his ears , to harden his heart against me , to shut up his bowels of compassion , and pitty , therefore I were as good giue ouer as continue still crying , and not be heard . I answer , there is no one duty almost more pressed in scripture then waiting & watching to prayer , waite still , hath not God waited thy leasure long enough , and wilt not thou waite on him ? A patient when he feeles his body distempered with Physicke , oh hee cries out partly for the Physick , and partly for the sicknes , that trouble him both together , and make civill warre in his body , yet notwithstanding the Physitian wisely lets it worke he ; shall haue no cordiall , nor nothing to hinder it , he lets it goe on till the Physicke have wrought well , & carried away the malignant matter , that he may be the better for it , and that hee is a loving and tender Physitian , yet so God when we are in trouble it is as Physick we cry but God he turnes the glasse as the Physitians doe ; nay this time shall be expired it shall work so long , till thy pride be taken away , thou shalt be humbled throughly , till thou be weaned from thy former wicked pleasures , till thou be prepared to receiue further blessings ; therefore they crie , and crie , and God deferres to heare the voyce of his children , in the meane time he loues to heare the cry of his children , and their prayer is as sweet incense , yet he deferres stil , but all is for the patients good , be not weary of waiting , it is a great mercy that Hee makes thee able to continue crying that thou hast the spirit of Prayer , that thou canst poure out thy soule to God , it is a great mercy and so account of it . Perhaps thou hast not cast out thy Ionas , thy Achan , that there is some particular sinne , vnrepented of , and thou cryest and cryest but thy sinne cries louder , thy pride , or thy oppression cries , thy wicked course cries , thou cryest unto God , and there is another thing cries in thee , that cries vengeance as thou doest for mercie , therefore search out thy Achan , cast out thy beloued sinne , see if thou regard iniquity in thy heart , if thou regard any pleasing , or profitable , or gainfull sin , and never thinke that God will heare thee till that bee out , for it will out-cry thy prayers . The next thing is the manner of Gods cure . Hee sent his word and healed them . WHAT word ? His secret commaund , his will. Let such a thing be , as in the creation . Let there bee light , &c. Besides his word written , there is his word creating , and preserving things created , and so here restoring them that were sicke , Hee sent his word and healed them , and so at the resurrection , his Word , his voyce shall raise our bodies againe . It is a strange manner of cure for GOD to cure by his word , by his commaund . It shewes that GOD hath an universall commaund of all things in the world , in heaven , and earth , over divells , and over sicknesses , as it is said in the Gospell , Hee rebuked the sicknesses , Hee can rebuke the agues , the plague , and the pestilence , and they shall bee gone by his word , as the Centurion sayd , I am a man that have servants under mee , and I say to one come , and hee commeth , and to another goe , and he goeth , so thou hast all things under thee , thou art GOD , and if Thou say to a disease , Come , it commeth , if Thou say goe , it goeth , GOD sent his word of command and healed them . It is but a word of God to heale , but a word of God , to strike , Hee is the Lord of Hostes , If Hee doe but hisse ( as the Prophet saith ) for the flie of Egypt ; If Hee doe but call for an Enemie , they come at his word , as wee see in Pharaohs plagues , the Flies , and Frogs , all things obey his word . There is a s●cret obedience in all things to God , when his will is that they shall doe this or that : why doth the Sea keepe his bounds , when as the nature and position of the Sea is to bee above the earth ? It is the command of GOD that hath sayd , Let it bee there , and hither shall thy proud waues goe , and no further . I might give many instances how GOD doth all by his word ; The Divells are at his word , the whales , the Sea , when Christ rebukes it obeyes . It should teach us not to displease this GOD , that can strike us in the middest of our sinnes even with a word . Let us feare this GOD , put case we had no enemie in the world , God can arme a mans humours against him , he can raise the spirit , and soule against it selfe , and make it fight against it selfe by desperate thoughts , hee needed not forreine forces for Achitophel ▪ and Saul , he could arme their owne soules against themselves . And when hee will take downe the greatest Gyant in the world , he needs not forreine forces , it is but working of a disease , but giving way to a humour , but inflaming the spirits , and the soule shall abhorre all manner of meat . Againe , he gives a command , a rebuke , and they are gone presently , therefore let us not offend this great God , that is commander of heaven , and earth ; let us labour to please him , and it is no matter who else wee displease : for hee hath all things at his command , even the hearts of kings as the rivers of water , when Esau sought for Iacob to hurt him , there was a secret command God set upon him to love him ; therefore we should feare him , and all other things shall feare us , we need feare nothing ( so we have a care to feare God ) further then in God , and for God ; but not so to feare them , as to doe evill for them , and offend the great God that can with a word command sicknesse to come or bid it be gone . Againe , in that God when all second causes faile can heale by his word , therefore , let us never bee discouraged from praying though wee see a hurly-burly , and tumult in the Church , though we see all Europe in combustion , and the Church driven into a narrow corner , let us not give over prayer ; for Christ , that with a word commanded the waves to bee still , and the divels to be gone , and they presently obeyed him ; he can still the waves of the Church ? hee can pt a hooke into the nostrils of his enemies , and draw them which way hee please , he can still all with his word ; therefore howsoever things seeme to run contrary , and opposite to our desires , yet let us not give over , hee that sees no ground of hope in carnall fleshly reason , let him despaire of nothing , despaire shuts the gate , and doore of mercy and hope , as it were : you see here when all meanes faile , when they were at the very gates , and entrie of death , God fetcheth them backe againe ; how ? with physick ? no , hee is not tyed to physicke , there is difference betweene God , and betweene nature and art ; nature and art can doe nothing without meanes , but the God of nature and art can doe it with his word . How made hee this heaven , and earth , this glorious fabrick ? with his word ; Let there be light , and there was light , &c. And how shall hee restore all againe ? with his mightie commanding word , how doth hee preserve things ? by his word , how are things multiplyed ? by his word , increase and multiplie , a word of blessing , he doth all things with his word . So hee can confound his enemies with a word , Nay Christ in his greatest abasement when they came with ●taves , and armes to take him ; Whom seeke ye , Saith hee ? that word struck downe all the Officers of the Scribes and Pharisees , they fell flat on the ground . Could he in his humiliation ( before his great abasement on the crosse ) strike downe his enemies with his word , what shall he doe at the day of judgement when all flesh shall appeare before him ? And what can he doe now at the right hand of God in heaven ? Let us never despaire , what state soever we be in , in our owne persons , or in respect of the Church or common wealth ; Let us yet pray , yet solicite God , and wrastle with him , for wee see here when they were at the gates of death , he fetcheth them againe with his word , hee can fetch things againe when they are at destruction , as it were , when mans wit is at a losse , that he knoweth not what course to take , God with a word can turne all things againe . Oh that men would therefore prayse the Lord for his goodnesse , and for his wondrous works to the children of men ! Let them sacrifice the sacrifice of Thansgiving and declare his workes with rejoycing . YOU see that God the great Physitian , he is good at all disseases , hee is never set at any thing for he can create helps , and remedies of nothing if there be none in nature , hee can create peace to the soule , in the the middest of trouble of conscience , God can make things out of nothing , nay out of contraries , you see here , what this great Physitian hath done hee fetched them from the gates of death when their soule abhorred all manner of meate , and what doth he require for all this great cure ? surely the text tells us he looks for nothing but prayse . Oh that men would therefore prayse the Lord for his goodnesse , &c. In which words you haue these circumstances considerable , together with the substance of the duty . First the persons , who must prayse God , Oh that men would prayse the Lord ; And then the duty they are to performe , to prayse God , to sacrifice to God , to declare his works , one main duty expressed by three termes . The third is , for what they should prayse him ; For his goodnesse , It is the spring of all : for all particular actions of God doe come from his nature , his nature is goodnesse it selfe and indeed all other attributes are founded on goodnesse , why is he gracious , and mercifull and long-suffering ? because he is good , this is the primitiue attribute . And then another thing for which we must praise him , For his wondrous workes for the children of men . Fourthly the manner how this should be done with rejoycing , and singing as the word signifies , declare his workes with rejoycing . For as all holy actions must be done joyfully , and chearefully , so especially prayse , God loveth a chearefull giver , much more a chearefull thanksgiver : for chearfulnesse is the very nature of thankesgiving , it is a dead sacrifice of thanksgiving it is a dead sacrifice else these are the mayne things considerable in these words , First of all of the persons . Oh that men would prayse the Lord. THE blessed Psalmist whosoever he were , ( directed by the spirit of God , ) hee would haue all men to prayse God , not onely those that participate and haue interest in the favour but the beholders also of the goodnesse of God to others , for here hee that was not interressed in these favours for his owne particular , yet hee prayseth God for the blessings to others , and hee wisheth that God might haue praise from them . For we are all of one societie , of one family , wee are all brethren , therefore wee must prayse God for his blessings , and benefits on others , and not onely our selues but we must wish that all would do so , and specially wee must prayse God for our selues , when we haue part of the benefit : for shall others prayse God for us , and shal notwe for our selues ? Shall the Churches of God abroad prayse God , for his great deliverance of this citie , ( as there is no Church in the world that heares of it , but is thankfull for it ) and shall not wee for our selues ? Shall the angels in heaven prayse God , and sing for the redemption of the Church by the blood of Christ , Glory to God on high peace on earth , good will to men , and shall not we that haue interest in the worke of redemption : For Christ is not a mediator of redemption to Angels hee hath relation to them in another respect , yet they out of loue to God , and the Church , and a desire to glorifie God , hey prayse God for this , and shall not wee much more for our selues ? wee must prayse God our selues and desire that all would doe so , as he saith here , Oh that men would prayse the Lord , &c. and in some other Psalmes , he stirs up ' all the creatures hayle , and snow , and winde and all to prayse God. How can these praise God ? They doe it by our mouthes by giving vs occasion to prayse him . And they praise him in themselues : for as the creature groaneth , Rom. 8. That none knowes but God , and it selfe , they groane for the corruption , and abuse that they are subject unto , and God knowes those groanes , so the creature hath a kind of voyce likewise in praysing of God , they declare in their nature the goodnesse of God , and minister occasion to us to praise GOD , therefore the Psalmist being desirous that GOD might be praysed , for his goodnesse and mercy , hee stirres vp every creature , Psal. 103. even the very Angels , insinuating that it is a worke fit for Angels . The children of God , haue such a loue , and zeale to the glory of GOD , that they are not content only to prayse GOD themselues , but they stirre vp all : they need not to wish Angels to doe it , but only to shew their desire , oh the blessed disposition of those that loue God in Christ ! What shall wee thinke then of those wretched persons that greiue that the word of God should run and haue free passage , and be glorious , and that there should be a free use of the sacraments and the blessed meanes of salvation ? they envie the glory of God , and the salvation of peoples soules . What shall we say to those that desire to heare God dishonoured , that perhaps sweare , and blaspheme themselues , or if they doe not yet they are not touched in their hearts for the dishonour of God by others , ? this is far from the disposition of a Christian , he desires that all creatures may trumpet ou● the prayse of God , from the highest Angell to the lowest creature , from the Sunne , and starres to the meanest shrub , only divellish spirited carnal men take delight to blaspheme God , ( that can strike them with his word and send them to their owne place to hell , without repentance ) and can heare him dishonoured without any touch of spirit , a child of God desires God to be glorified from his very heart roote , and is greived when God is dishonoured any kind of way , so much breifly for the first , Now what is the dutie this holy man wishes ? That men would prayse God. And sacrifice the sacrifice of thankesgiving , and declare his workes . OUT of the largenesse of his heart he expresseth the same thing in many words , therefore I shall not need to make any scruple in particularizing of them , because there is not so much heed to bee given in the expressions of a large heart as to be punctuall in every thing . First he begins with prayse . Oh t●at men would therefore praise the Lord , &c. It is a duty as I said before fit for Angels , fit ? nay it is performed by them : For it is all the worke they doe , it is the onely worke that was religious , that Adam did in Paradise , and that we shall doe in heaven with God , therefore we are never more in Heaven , then when we take all occasions of blessing , and praising God , wee are never in a more happie estate . It is a duty therefore we should ayme at , and the rather , because it is the fruite , and end of all other duties whatsoeuer ; what is the end of all the good we doe , but to shew our thankfulnesse to God ? the end of our fruitfulnesse in our place , that others may take occasion to glorifie God. What is the end of our hearing ? To get knowledge , and grace , that wee may be the better able to prayse God , in our mouths , and in our lives . What is the end of receiving the sacrament ? nay , what is the duty it selfe ? a thanksgiving ? what is the end of prayer ? to begge graces , and strength that so we may carry our selues in our places , as is fit , that so wee may not want those things without which we cannot so well glorifie God , so the end of all is to glorifie God. It is the end that God intended in all , he framed all things to his owne prayse , in the creation . Why hath God given man reason here upon the stage of the world ? to behold the creatures , Rom. 1. that seeing in the creature , the wisedome of God , in ordering of things , the goodnesse of God in the vse of things , and the power of God in the greatnesse of things , the huge , vast heaven , and earth , hee might take occasion to glorifie , and magnifie this God , to thinke highly of him , to exalt him in our thoughts , that his creatures heaven , and earth , be so beautifull , and excellent , what excellencie is in God himselfe ? And as the end of creation so in redemption , all is for his glory , and prayse , in Ephesians 1. how sweetly doth Saint Paul set forth the end of it . To the glory of his rich mercie and grace To bee mercifull to sinners to giue his owne sonne , for God to be come man , not for man in that estate as Adam was in innocencie but for sinners for God to triumph ouer sin , by his infinite mercy here is the glory of his grace shining in the Gospell , all is for the glory , and prayse of God there . And for particular deliverances in Psal. 50. Call upon me in the day of trouble . I will deliver thee , and thou shalt glorifie me , his deliverances of us in the passages of our life is that we may glorifie him , by taking notice in imminent dangers of some of his attributes : when there is no meanes of deliverance , of his power and goodnes , &c. In Revel . 4. The Elders are brought in praysing God for the work of creation , and then in the fifth for redemption , Thou art worthy , for thou hast redeemed vs , so indeed the worke of creation , redemption , and the particular passages of Gods providence , and protection , and preservation , they are matter of prayse in heaven , and earth among Gods people . Now to name a few helpes , and meanes , to performe this duty the better . If we would stirre up our selues to prayse God let us consider our owne vnworthinesse ? As in prayer , there must be a humble heart , for a man will not seeke abroad , if hee haue somewhat at home , poverty of spirit and humilitie of heart , makes a man pray : so it is the humble soule that praiseth God , that sees no desert in it selfe , this is one way to help us to prayse God , to see nothing in our selues , why God should so regard us , as to giue us our lives for a prey , to set his loue on us , and to follow us with good , nay we haue deserved the contrary , that God should leave us , and expose us to misery , rather then to watch over us by his providence : what is in vs ? It is he that hath made vs , and not wee our selves , & he made us again , when we were sinners when wee were worse then naught , therefore to humble us , we must consider our owne vnworthinesse , hee that knowes himselfe vnworthy of any favour , hee will bee thankfull even for the least , as we see in Iacob , I am lesse then the least of all thy favours , therefore he was thankfull for the least : so wee see here in the text , these men are stirred vp to prayse God , they saw no other helpe , no worthinesse in themselues , they were at the gates of death , in a desperate estate , O that such men would praise God , indeed such men are fittest to praise God , that can ascribe help to nothing but to God , to no second causes . 2 Therfore in the next place ( as a branch of the former ) if we would praise God , dwel not on the second causes , if God use second causes in any favour he bestowes on vs , either in keeping us from any ill or bestowing any good cōsider it as a means that God might dispence with , that he might use if he would , or not vse : See God in the second causes , rise from them to him : Art thou healed by Physick ? Use Physicke as a meanes , but see God in it , but if God hath cured thee without Physick , without ordinary meanes , then see him more immediatly doing good to thee without the helpe of second causes , that is one way to helpe us to prayse God to see him in every favour , and deliverance , for what could second causes doe , if hee should not giue a blessing ? especially prayse him when he hath immediately done it , as he can , did not he make light before there was a sunne ? he is not tyed to giue light by the sunne , and hee made waters before hee made the clouds ; hee is not tied to the clouds , therefore especially prayse God , when wee haue deliverance we know not how , without meanes , immediatly from the goodnes , and strength of God. Againe if wee would praise God for any favour , consider the necessitie , and vse of the favour wee pray for , as these men here , they were at Deaths doore , and loathed all manner of meate , alas they had died if God had not helped them , If thou wouldest blesse God , consider what a miserable stare thou should be in , if thou hadst not that favour to praise God for : If thou be to blesse God for thy sences , put case thou shouldest want thy sight , what a miserable case thou shouldest be in : so for any of the sences that a man wants , whereby hee should glorifie God , and take the comfort of the Creature , put case a man should want his tast , as these men here , their soule abhorred all manner of meate , alas what a miserable case is it to want a relish , and tast of the comfort that God hath put into the creatures , put case we should want the meanest benefite wee enjoy , how uncomfortable would our lives be ? This sparke of reason that God hath given us , that wee have understanding to conceive things , which is the engine whereby we doe all things as men , and are capable of the grace of God , what a miserable thing were it , if God should take away our wits , or suspend the use of them ? But especially in matters of grace , if God had not sent Christ to redeeme the world , what a cursed condition had we lyen in ? next to Divels . Againe if wee would praise God , 4 let us every day keepe a Diary of his favours , and blessings ; what good hee doth us privately , what positive blessings he bestowes upon vs , and what dangers hee frees us from , and continues , and renewes his mercies every day , and publikly what benefit wee have by the state we live in , Oh what a happie state is it that we live in peace , that wee enjoy such lawes , that every man may fit under his owne vine , and under his owne figtree and enjoy the comforts of this life , when all the world about us are , and have beene in combustion ! We should keepe a Register of Gods blessings , Oh , that wee could learne to have such exact lives ! it would breed a world of comfort , and wee should have a lesse account to make , when wee die . Every day labour to be humbled for our sinnes specially such as break the peace of our consciences , and never give our bodies rest till our hearts have rest in the favour of God , and together with matter of humiliation dayly observe how God bestowes new favours , or else continues the old , that notwith withstanding our provocation , and forgetfulnesse of him , hee strives with us by his goodnesse , this is a blessed duty that we should labour to performe . And then when we have done this let us rouse up all that wee are , and all that wee have within us to praise God , Psalme 103. My soule praise the Lord , and all that is within me praise his holy Name . What have wee within us to praise God ? Let us praise God with our understanding , to conceive , and have a right judgement of Gods favours , of the worthinesse of them , and our owne un worthinesse , and then a sanctified Memory , forget not all his benefites ; forgetfulnesse is the grave of Gods blessings it buries all . And then there is in us the affection of joy , and love to God to tast him largely , and then all within us will be large in the praising of God. And our tongue likewise though that be not within us , it is called our glory ; let us make it our glory in this , to Trumpet our Gods praise upon all occasions , all that is within us , and all that we are , or have , or can do , let it be all to the glory , and praise of God. To draw to a conclusion with some generall application , of all that hath beene spoken , and then in particular to the present occasion . You know how God hath dealt of late with this Citie , and with our selves indeed , for we are all of one body politike , and however God visited them , yet it was our sinnes also that provoked him , we brought stickes to the common fire . A Physitian lets the arme blood , but the whole body is distempered , God let the Citie blood , but the whole kingdome was in a distemper , so that it was for our sins as well as theirs wee , all brought ( I say ) some thing to the common flame , and God afflicted us , even in them : God hath now stayd the sicknesse almost as Miraculously as hee sent it : It was a wonder that so many should be swept away in so short a time , it is almost as great a wonder that God should stay it so soone . And what may we impute it unto ? Surely as it is in the text . They cried unto the Lord , God put it into the hearts of the Governours of the state to appoint humiliation and crying to God , and therefore since God hath beene so mercifull upon our humiliation it is religiously , and worthily done of the state that there should be a time to blesse God Againe , God did it with a word , with a command , it was both in the inflicting and delivery ( as it were ) without meanes : for what could the Physitians doe in staying the Plague ? Alas all the skill in the world is at a losse in these kinds of sicknesses ! it comes with Gods command , it is Gods arrow more especially then other sicknesses , God sent it by his Command , first to humble us for our sin , and now hee hath stayd it with a word of command that from above 5000. a weeke , it is come to three persons , God hath sent his word and healed us . It was a pittifull state wee were in before : for indeed it was not onely a sicknesse upon the Citie but a civill sicknesse : the whole state w●s distempered : for as there is sicknesse in the body when there is obstruction , when there is not a passage for the spirits and the blood from the liver , & from the heart , and from the head these obstructions cause weakenesse , and faintings , and consumption , So was there not an obstruction in the state of late ? were not the veynes of the kingdome stopped ? Was not civill commerce stayed ? the affliction of this great Citie , it was as the affliction of the head or of the heart or of the liver ; if the maine vitall part be sick , the whole is sicke , so the whole kingdome not only by way of sympathy , but it was civilly sicke in regard that all trading , and intercourse was stopped , it was a heavy visitation . And wee have much cause to blesse God that now the wayes of this Sion of ours mourne not , that-there is free commerce , and intercourse as before , that we can meete thus peaceably , and quietly at Gods ordinances , and about our ordinarie callings , those that have an apprehension of the thing cannot chuse but breake out in thanksgiving to God , in divers respects . 1 First of all , have not we matter to praise God that he would correct us at all ? hee might have suffred us to have gone on and beene damned with the wicked world as it is 1 Cor. 11.33 . We are therfore chastened of the Lord that wee should not be damned with the world : it is his mercy that hee would take us into his hands as children , that he would visite us at all . Another ground of thankesgiving is this that since he would correct us , 2 he would use this kind of correction , that he would take us into his owne hands ; might he not have suffred a furious , bloody darke spirited , divellish spirited enemy to have invaded us , to have fallen into the hard hands of men acted with divel●ish malice ? David thought this a favour , even that God would single him out to punish him with the Plague of pestilence that he might not fal before his enemies . The mercies of God are wondrous great when we fall into his hands hee is a mercifull God , hee hath tender bowels fu●ll of pitty and compassion : but The very mercies of wicked Idolaters are cruell , there was a mercie therefore in that , that God would take us into his owne hands . 3 In the third place , we see when he had taken us into his own hands , how he hath stopped the raging of the pestilence , and hath inhibited the destroying Angell , even in a wondrous manner , that the Plague when it was so raging that it should come to decrease upon a sudden ; God was wondrous in this worke , is not here matter of praise ? 4 Then againe , it is a mercy to us all here that he should give us our lives for a prey as God sai●h in Ieremiah to Baruch , Wheresoever thou goest thou shalt have thy life for a prey , might not Gods arrow have followed us wheresoever wee went ? Whither can a man goe from this arrow , but that God being every where might smite him with the pestilence ? now in that hee hath watched over us , and kept us from this noysome contagious sicknes , and hath brought us altogether here quietly and freely , that so there may bee entercourse betweene man and man in trading , and other callings , this is the fourth ground of praysing of God. And that it did not rage in other parts : 5 in former time God scattered the pestilence more ouer the kingdome : It is a great matter to blesse God for . I beseech you let us say with the same spirit , as this holy man h●re , Oh that men therefore would prayse the Lord for his goodnes , and for the wonders that he doth for the children of men ! For his goodnesse , that hee would rather correct us here then damne us , for his goodnesse , that hee would not giue us up to our enemies , For his goodnesse , that he stayd the infection so suddenly , and that he stayd the spreading of it further , For his goodnesse vnto us in particular that hee hath kept us all safe . What shall wee doe now but consecrate , and dedicate these liues of ours for he giues us our liues more then once , at the beginning , there is neuer a one heere but can say by experience , GOD hath given me my life , at such a time , and such a time , let us give these lives againe to God , labour to reforme our former courses , and enter into a new covenant with God , this is one part of thanksgiving to renew our covenant with God , to please him better , and indeed in every thanksgiving , that should bee one ingredient . Now Lord I intend ; and resolue to please thee better , whatsoeuer my faults haue formerly beene , I resolue by thy grace , and assistance to breake them off , without this all the other is but a dead performance . Now breifly by way of analogie , and proportion , to rayse some meditations from that that hath hath beene delivered concerning the body to the soule , for God is the Physitian both to soule , and body . If God with his word can heale our bodies as the Psalmist sayth here , much more can hee with his word heale our Soule . There are many that their bodies are well ( thanks be to God ) but how is it with their soules ? here you haue some symptomes to know their spirituall state and oh that people were apprehensiue of it ! haue you not many that their soule loatheth all manner of meate , and they draw neere the gates of death , their soules are in a desperate state , they are deeply sick , how shall wee know it ? their soule abhorreth all manner of wholsome meate : how many are there that relish Poets , and history , any trifle that doth but feed their vaine fancie and yet cannot relish the blessed truth , and ordinances of God ? Where is spirituall life , when this spirituall sence is gone : when men cannot relish holy things ? if they relish the ordinance of God , it is not the spirituall part of it , so farre as the spirit toucheth the conscience , but something that ( it may be ) is sutable to their conceit expressions , or phrases or the like , but it is a symptom and signe of a fearefull declining state , when men doe not relish the spirituall ordinances of God , which should be ( as it were ) their appointed food , when they doe not delight to acquaint themselues with God in hearing of the word , and reading , and the like , let such therefore , as delight not in spirituall things know that their soules lye gasping they are at the gates of spirituall death , all is not well there is some fearfull obstruction upon the soule , that takes away the appetite , the soule runnes into the world ouermuch , they cloy themselues with the world , when men cānot relish heavenly things they are eate vp with the delight and joy of other things pleasures and profits . Let them search the cause , and labour for purging sharpe things that may procure an appetite Let them judge themselues , and see what is the matter that they doe not delight more in heauenly things ; let them purge themselues by confession to God , and consideration of their sins , and labour to recover their appetite , for it is almost a desperate estate , They are at the gates of death . Especially now when we come to the communion , what doe we heere if we cannot relish the food of our soules ? let us examine if we desire to tast the loue of God , and to be acquainted with God here if not , What shall wee doe in these spirituall distempers ? Desire of God , cry to God , that he would forgiue our sinnes , and heale our soules by his holy Spirit , that hee would make us more spirituall to relish heavenly things , better then we haue done before , that as the things , that are heauenly , are better in their kind then other things are ; so they may be better to our tast . A man may know the judgement of his state , when hee answereth not the difference of things : what the difference is between the food of life , and ordinary food , what the difference is between the comforts of the holy Ghost , and other comforts , betweene the riches , and pelfe of the world , and the riches of the spirit , the graces of God that will cause a man to liue and die with comfort , the true riches that make the soule rich to eternity , there is no comparison : beg of God , this spi●ituall relish to discerne of things that differ , that we may recouer our appetite God by his word , and spirit can doe it , not only the word written , but the in ward spirituall word written in our hearts , desire God to joyne his spirit with his word , and sacraments , and that will recover our tast and make us spirituall that we shall relish him that is both the feast-maker , and the feast it selfe , he is both the meat and the provider of the banquet . For whence is it that all other things are sweet to vs ? Deliverance from troble , and sicknesse ? because it is a pledge of our spirituall deliverance in Christ , the deliverance from hell and damnation , what comfort can a man haue that knowes not his state in grace , in the enjoying of his health , when hee shall think he is but as a sheepe kept for the slaughter ? hee knows not whether hee be in the favour of God or no ? Therefore let vs come , and renew our faith in the forgiuenesse of our sinnes through the blood of Christ , of whom we are made partakers in the Sacrament . For if we beleiue our deliverance from hell , and damnation by the body of Christ broken , and his bloodshed , then every thing will be sweet , when we know God loues us to life everlasting , then every thing in the way to life everlasting euen day●● bread will be sweete , because the same loue that giues heauen , giues dayly food , and the same loue that redeemes us from hell redeemes us from sicknes , therefore let us labour to strengthen our faith in the maine , that wee may bee thankfull for the lesse . And as we enter into new couenant with God ; so labour to keepe it : in Levit. 26. euery thing auengeth the breaking of Gods couenant when we make couenant to serue him better for the time to come , and yet breake it , God is forced to send his messenger he sends sicknesse to avenge his Covenant , considering that he hath lately so auenged it , let it make us so much the more circumspect in our carriage . So much for this time , and text . FINIS . Imprimatur . Thomas Wykes . May 11 1638. Notes, typically marginal, from the original text Notes for div A12191-e150 Vers. 9● Parts of the text . God takes particular notice of his . Womens affections to religion strong . Reas. 1. 2 3 Great things in religion from small beginnings Callings allowed by God. Commerce lawfull . Vse of garments . The selling and wearing rich attire lawfull . Object , 3. Sorts of people before Christ Workes of preparation necessary to conversion . Preparations are from God. Preparations remooue hindrances . Quest. Answ. Progresse of preparation . God brings his elect under means . Preparations not to be rested in . God opens the heart . 1 The heart naturally shut . 2 God alone opens the heart . 1 There is want of ability in the soule . 2 There is an opposition . Vse Patience to others . 2 Tim. 2. Thankfulnesse . What ment by heart . The mind must bee sanctified to attend to the word . God opens the heart to attend . Vse . Triall whether our hearts be opened . The Gospell the Ground of faith : The word preached the usuall meanes of faith . Rom. 10. Vse . To pray ●or labou●●ers in Gods har●est . To prize the ordinance of preaching . Attention necessarie . 4 Things requisite to ●ight . Directions to attend on the word . 1 Search our wants . 2 Come with subjection . 3 To get the word ingrafted . 4 Meditation . Quest. How to know we attend aright . Answ. 1 When wee know not the word , but the things . 2 The soule ecchoes to the word . 3 They see things in their owne light . They judge according to their profit . Baptisme the seale of salvation . How to thinke of our Baptisme . Honour of good governours of families . Good instructions may be effectuall long after . Christians easie to be intreated . Approbation of strong Christians confirmes the weake . To judge well of Christians . Lydias invitation . To shew her loue . To be further inst●●cted . Faith fruitfull . Triall of faith by love 1 To Christ. 2 To his members . 3 To his Word . Notes for div A12191-e10940 The scope of the Psalme . 4 Instance of Gods providence vers . 4. vers . 10. vers . 17. Verse 23 Division o● the text . Who ment by fooles . Why wicked men are termed fooles . 1 For lack of discerning . 2 For passion Passion presents things falsely . 3 Iesting with sinne . 4 Forgetfulnesse of his end . Wicked men wittie in their generation . 5 He wounds himselfe . Vse 1. To humble wicked men . 2 Aggravation of sinne . 3 Begge spirituall wisdome . 4 Not to passe for the censures of the wicked Folly in Gods children . Psa. 38.5 . Psal. 73. The breach of the second table comes from the breach of the first . ●nhappy succession of sin . Vse . Take heed of beginnings of sinne . Doct. Sinne the cause of sicknesse . 1 Cor. 11.31 . Vse 1. To justifie God. 2 To be patient . 3 Search out our particular sin . To seeke God in trouble . The course of worldlings Psal. 32. Divinity transcends other arts . Sicknesse how from God , how from sin . The cause of murmuring in trouble . Sin puts a rod in Gods hand Sin a poyson . Salvian Extremity of sicknes . Naturall cause of sicknesse : Happines of Epicures vnstable . To blesse God for appetite . How to converse with the sicke . Gates of death . Death it selfe . 2 Authority of death . Misery of wicked men . Rom. 5. 3 Power of death . Vse . To disarme death . 2 Cor. 15. Doct. God suffers men to fall to great misery . Reas. 1. 3. Gods children cry to him in affliction . Atheisme against nature . Why God sendeth affliction . To submit to God patiently . Prayer a speciall remedie in affliction . To be in a state fit to pray . 1 Take heed of knowne sinne . 2 Heare God calling on us . Exhortation to prayer . Prayer best before affliction . Mal. 3 : Remember the Church in our prayers . God the best Physitian . 2 Chron. 7.14 . Vse . To haue recourse to God in sicknes . Doct. Prayer to God successefull Psal. 38. Rom. 8. God hears heathens . Much more his children Luke 11. Object . Answ. Wayting after prayer necessary . God deferres for our good . Beloved sins hinder prayer . Gods powerful word ▪ Gods command over all things . Vse . Take heed of displeasing God. Jncouragement to pray from Gods power . Christs word in his abasement powerfull . All men praise Go● To praise God for others . Especially for our selues . Luke 2 . 1● 14. Creatures prayse God bow . Rom. 8. Psal. 103. Wicked men only dishonour God. Prayse a duty fit for Angels . Prayse the fruit , and end of all we doe . Of hearing . Of the Sacrament . Praysing God the end of the creation , Rom. 1. It is the end of redemption . Ephes. 1. Psal. 50. Jt is the end of our particular deliverances . Rev. 4. Rev. 5. Helps and meanes to praise God. Consider our owne vnworthinesse . 2 Not to rest on second causes . The necessity and use of the blessing . 4 Dayly register Gods favours . To prayse God with that which is in us . Psal. 103. Our vnderstaning . Memory . Ioy. Tongue . In the great visitation . 1625. Simile . Concerning deliverance from the plague , to blesse God. 1 That hee would correct . 1 Cor. 11.33 . 2 That hee would do it himselfe . 3 That he stayed the Pestilence . 4 That our lives were spared . 5 That it spread not farre . God by his Word heales the soule . Symptome of a sicke soule . To recover spirituall appetite . What to do in spirituall distempers , Levit. 26. 
A12185	----	A glance of Heaven, or, A pretious taste of a glorious feast wherein thou mayst taste and see those things which God hath prepared for them that love him / By R. Sibs ... Sibbes, Richard, 1577-1635. 1638 Approx. 202 KB of XML-encoded text transcribed from 149 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A12185 STC 22497 ESTC S5102 38160626 ocm 38160626 29272 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12185) Transcribed from: (Early English Books Online ; image set 29272) Images scanned from microfilm: (Early English books, 1475-1640 ; 1933:13) A glance of Heaven, or, A pretious taste of a glorious feast wherein thou mayst taste and see those things which God hath prepared for them that love him / By R. Sibs ... Sibbes, Richard, 1577-1635. Seaman, Lazarus, d. 1675. [23], 211, 59 p. : front. Printed by E. G. for Iohn Rothwell, at the Sun in Pauls Church-yard, London : 1638. Numerous errors in paging. "To the Christian reader" signed: L. Seaman. Imperfect: stained, tightly bound and with print show-through. Signatures: A-M¹², N⁶. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Heaven. Christian life. 2002-11 TCP Assigned for keying and markup 2002-12 Aptara Keyed and coded from ProQuest page images 2003-01 Olivia Bottum Sampled and proofread 2003-01 Olivia Bottum Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion A GLANCE OF HEAVEN . OR , A PRETIOVS TASTE of a glorious Feast . Wherein thou mayst taste and see those things which God hath prepared for them that love him . The secrets of the Lord are with them that feare him , &c. Psal 23.14 By R. SIBS D. D. Master of Katherine Hall , and preacher of Grays Inne London . LONDON Printed by E. G. for Iohn Rothwell , at the Sun in Pauls Church-yard . 1638 To the Christian Reader . Beloved , IT 's growne a custome , that every booke , whose soever , or of whatsoever subject , must be presented to you in state , with some prescript purposely . Were it not that Custome is a Tyrant , this labour might now be spared . Such matter , from such an Elder as here followes , needs no epistle of recommendation . The Reverend Au●hours ▪ is wel approved to be a man of God , a Seer in Israel , by those things which without controule , have already passed the presse . Might I have my with , it should bee no more but a double portion of that Spirit of God which was in him . The divine light , which radiated into his breast , displaies it selfe in many other of his labours , but yet is no where more condens'd than in this following . It 's truly sayd of Moses , by faith hee saw him that was invisible , Heb. 11. 27. And S. Paul prayes for the Ephesians , that they might know the love of that which passeth knowledge , Eph 3. 19. These things imply a contradiction ; yet in like phrase I feare not to say of this Father & Brother , he saw those things which eye hath not seen , spake those things which eare hath not heard , and uttered those things which have not entred into the heart of man to conceive . This knot needs no cutting : hee that rightly understands the text , will easily looke through this mystery , without the helpe of an Hyperbole . His scope was to stirre us up to love God : his motive to perswade , is taken from the excellencie of those things which God hath prepared for them who love him . That excellencie is expressed in a strange manner . By intimating it cannot be expressed , no nor so much as comprehended by any naturall abilitie of the body or minde ; yet it is expressed in the doctrine of the Godpell sufficiently . So as herein , as in a glasse , we may behold the glory of God , and in beholding , bee changed from glory to glory . What duty more necessary than to love God ? what motive more effectuall than the Gospell ? for what is the Gospell but a revelation of such things as naturall men could never invent ? Such things , that is , so pretious , so useful , so comfortable to us ; so divine , admirable , and transcendent in themselves . Many of us are like the Angell of Ephesue , Wee have lost our first love . Rev. 2. 4. yea as our Saviour prophesied , Matth. 24. 12. The love of many maxes cold . One reason may bee , because to see to , wee reape so little fruit of our love . Were it so , that we had nothing in hand , no present pay , that we served God altogether upon trust without so much as an earnest : yet there is something prepared . Let us believe that , and our hearts cannot but bee warmed , wee shall then bee fervent in spirit , serving the Lord. Be we perswaded of that , God is not unrighteous , to forget your worke , and labour of love , which you h●ve she●ed to wards his name , Heb. 6. 10. and then wee may triumphantly insult with Paul , Who shall separate us from the love of Christ ? Rom. 8. 38. There is this difference between natural sight and spirituall . The one requires some nearnesse of the object : the other perceives things at greatest distance As Faith makes future things present , so it makes remote things near , & things prepared to affect as if they were enjoyed . But what hath God prepared ? If I could answer this , it might not onely ●atisfie , but in●briate . Such as eye hath not seene , &c. It seemes to bee a proverbial forme of speech , whereby the rich plenty of the divine blessings and benefits which God intendeth to us in and by Christ , according to the Gospel is shadowed forth . The words are to see to , as a riddle ; but here is one of a thousand an Interpreter , at hand to unfold them : I could say much to invite you , but that the matter it selfe is as a Loadstone . My testimony will adde little weight ; yet having some care committed to me by Mr. P. N. whom this businesse chiefly concerned , I could doe no lesse then let you understand , here is one rich piece of Spirituall Workmanship , wrought by a Master-builder , very usefull for the building up , and beautifying of Gods Temples . The blessing of God Almightie bee with it , and upon the whole Israel of God. So prayes L. SEAMAN . A Table of the Contents of this Booke . THe Coherence . pag. 1 The best Ministers will not shun to bee tryed by the best judgements . p. 3. The scope of the words and explication . p. 5. The mystery of the Gospell hid from naturall men . p. 6 The excellency of the Gospell declared by way of negation . 7. What is meant by those things that eye hath not seene . p. 11. Doct. God hath a company of beloved Children in the world that he meanes a speciall good unto . p. 12. Doct. That God hath prepared great matters for them idem , obj . If these excellent things in the Gospell bee secret , how come we to know them ? p. 14. Three degrees of revelation . p. 18. The Gospell is hid without the Spirit , discover the mind of God. p. 21. Vse . of instruction to shew there is no principle at all of the Gospell in nature . 23 Why so many heresies have sprung out of the Gospell . 24 2 Vse . In Divine truths above nature wee are not too much to trust to Beason . p. 26. 3 Vse . How to study and read Divine truthes . p. 28. Ths course that God takes to shew his children these mysteries . p. 32 Supernaturall ●objects require Supernatur all senses . p. 34 Knowledge joyned with feeling p. 37. Of spirituall sight . p. 40 Nature cannot shew divine mysteries . p. 41 Vse . value things as they are in another world . p. 42 It is the best wisdome to be wise to salvation . p. 47 A ground of the Martyrs patience . p. 50 A godly man suffers those things in his senses for those things that are above his senses . p. 51 What Popery is . 52 Merit hath no proportion with Glory . 53 We cannot be too exact in holy duties . 54 Wisedome of God hid from wise men . 65 Wicked men talke of repentance , but do not repent . p. 61. A holy man feels sin heavy . p 62. Carnall men have the light . pag. 63. They know them but by a common light . p. 64. What true riches and beauty is . p. 69. Gods people have a tast of heaven before they come there . p. 71. What peace in heaven is . p. 72. How to come to know the things of heaven , reason from the lesse to the greater . p. 74. Ioyes of heaven are pure . p. 76. Heaven on earth . p. 77 Reasons why God hath prepared such great things in heaven . p. 80. We are not capable of the joyes of heaven here . p. 87. Meditation of heaven steeres a Christians life here . p. 88. Faith sets heaven in our eye , by it conquers the world . p. 89. The nature of hope . id . What inforceth to keepe a good conscience . p. 91. Vse . How to abase our selves . p. 93. Vse . Of thankefulnesse . p. 94 Every petty crosse will not cast downe a believer . p. 97. Vse . Comfort our selves against the slightings of the world . p. 98. Why men are drowned in the world . p. 100. How to get the conquest in any temptation . p. 104. Religion not an empty thing . p. 106. What are the greatest ils . 109. They that desire to growbetter , they shall grow to perfection . p. 113. Rejoyce in beginnings of grace 112 Admire at those things that eye hath not , &c. 113 To know whether these things are prepared for us , or no. 116 Labour to know thine inheritance more and more . ibid. God prepares them for grea● matters for whom they are prepared . 117 For whom all these things are prepared . 120 Faith a hidden grace . 120 Obs. God doth qualifie all those in this world , that hee hath prepared happinesse for in an other wo●ld . 125 A natural man cannot see heaven , nor desire it as holy . 126 Take heed of vaine hopes . 128 Look within thee for thy evidences . 131 Look to thy affection . 132 God prepared happinesse before all eternitie . 136 That happinesse which the world shewes , is not the true happinesse , because it can be seene . 141 It 's base to be too much in love with the world 144 Try thy selfe by this love . 145 Wee may know heaven to bee ours by the disposition of our hearts . 147 God hath not ordained heaven for his enemies . 149 Merit confuted . 151 There goes somewhat of ours , and somewhat of Gods together , to witnes to us what God doth . 153 Love a commanding affection . 154 Our actions are but still-borne without affection . 157 Begin not first with election , but see if God hath taught thee to love God. p. 159. What it is to love God. p. 160. Foure things in this sweet affection of Love observeable . p. 162. When a man puts God in stead of himselfe . p. 166 How to know we have a sanctified judgement . p. 168 If we esteeme God we shall part with any thing besides . 172. where is true love , there is a desire of union . p. 175 Try whether wee have this branch of love . p. 178 Where wee love wee shall consult . p. 181. Where union , there is a desire of death it selfe . p. 182 God able to fill our soule . p. 188 Whither to fly , if a confusion of all things should come . p. 190 In losses and crosses thou wilt fetch what thou loosest out of the love of God. p. 192. Provide that for God that hee loves . p. 194. Love will purge your heart . 196 Love from faith wounds Christ 198 Men under the Gospell live unworthy of it 202 Those that love God love his members . 204 If wee love God wee shall love whatever is divine . 205 Love wil make us please God in all things . 207 Love to God studies how to please God. 207 Study in thy place how to put out the best of thy endeavour 209 In heaven all promises are fulfilled indeed . p. 2. 3 God gives his a taste aforehand . 2. 4 A Christians knowledge of his title to heaven , makes him work . 2. 5 Love the fittest grace to describe a Christian. 2. 7 What the affection , passion , Grace of love is . 2. 8 Vse of examination , how our affections are byassed . 2. 11 Ob. May we not love the creatures at all ? 2. 12 Ob. How shall I know I love God ? 2. 14 Ob. My love to God is saint , how to be maintained and cherished . 2. 17 Ob. Why mean poore Christians have more tender love to God than great schollers . 2. 19 How to love God with all our might . 2. 25 God expects more love in a Magistrate , than other● . 2. 26 The may to love God , is to see our misery . 2. 27 Another way , consider Gods mercie ▪ goodnesse . 2. 31 Hee feedes our soules with his owne son . 2. 32 Benefites will worke on a beast . 2. 35 Consider with what love those of old loved the law , when we have Gospell , and yet love not . 2. 39 Converse much with those that love God. 2. 39 Get a new nature , & then thou wilt love without provocation . 2. 40 Dwell on the meditation of the love of God. 2. 43 Love will carry us through all duties and difficulties 2. 48 Love increaseth by suffering . 2. 50 Consider the vanitie of our affections being set on any thing else . 2. 54 Be ashamed of the want of love to God , when thou hast such meanes to kindle it . 2. 57 HIDDEN SECRETS Revealed by the GOSPEL . 2 COR. 2. 9. But as it is written , Eye hath not seen , nor Eare heard , neither have entred into the heart of Man , the things which God hath prepared for them that love him . THE holy Apostle St. Paul , ( the Trumpet of the Gospell , the vessell of election ) was ordained to bee a messenger of reconciliation , and to spread the sweet savour of the Gospell every where : And answerably to his calling , hee makes way for the excellencie of his Ambassage into the hearts of those he had to deale with . This he doth by the commendation of his function . And that he might the better prevaile , hee removes all objections to the contrary . There were some that would debase his Office , saying , that the Gospell he taught ( Christ crucified ) was no such great matter : Therefore in the 6. verse of this chapter , hee shewes , that the Gospell is Wisedome , and that among them that are perfect ; among the best and ablest to judge . St. Paul did not build as the Papists doe now , upon the blindnesse of the people . But it were not Poperie , if they did not infatuate the people . St. Paul sayth to this effect : Wee dare appeale to those that are the best , and of the best judgement , let them judge whether it be wisedome or no : the more perfect men are , the more able they are to judge of our wisedome . It might bee objected again , You see who ●ares for your wisedome , neither Herod , nor Pilate , nor the greatmen and Potentates , the Scribes , and Pharisees , great , learned men , and withall , men of innocent lives , notable for carriage . Therefore , sayth he , Wee speak not the wisedome of this world , or the Princes of this world , that come to nought . Doe not tell us of such mens wisedome , they and their wisedome will come to nought too . Wee teach wisedome of things that are eternall , to make men eternall . As for the Princes of the world , they and all that they know , their thoughts , and all their plots and devises perish . But wee speake the wisedome of God in a mysterie , That is the wisedome of Gods revealing , a deepe wisedome , a mysterie , that God or dained before the world . Ancient wisedom , not a yesterdayes knowledge , tho lately discovered : the preaching of the Gospell is the discovery of that wisdome that was hidden before the world was . And to invite you , and make you more in love with it , it is a wisedome To your glory . God hath a delight to shew himselfe wise in devising a plot to glorifie poore wretched man. As for the words themselves , they are a proofe of what he had sayd before , why none of the Princes of the world knew this great mysterie . If so be that the eye of any man hath not seene , nor the eare of any man hath heard , nor the heart of any man hath conceived , what doe you tell us of the wise men , which were not all , nay what should I speake of men ? the very Angels ( as we know by other places ) are excluded from a full knowledge of these mysteries . Therefore it is no mervaile , though none of the Princes of this world knew them . They are universally hidden from all naturall men . This I take to be the sence of the words . They are taken out of Isaiah : S. Paul delights to prove things by the Prophets : but here it is not so much a proofe as an allusion ; which we must observe to understand many such places . For Isaiah there speakes of the great things God had done for his Church , such as Eye had not seene , nor Ea e heard : And the Apostle alludes to it here , and addes somewhat , This clause ( nor hath entred into the heart of man ) is not in that place : but it is necessarily understood : for if the eye doe not see , and the eare heare , it never enters into the heart of man. For whatsoever enters into the heart of man , it must be by those passages and windowes , the gates of the soule , the sences . And whereas St. Paul sayth , For them that love him , It is for them that expect him , as in Isaiah . The sence is all one : Whosoever love God , they expect and wait for him , where there is no expectation , there is no love . This is the Apostles drift , If God did doe such great matters for his Church , as eye hath not seen , nor ●are heard , according to the Prophet Isuiah , what shall we thinke he will do in the kingdome of grace here , and of glory hereafter . The words then as wee see , containe the excellencie of the mysteries of the Gospell , described first by the hiddennesse of it to men at first . Secondly , by the goodnesse of the things revealed , such as neither eye hath seene , &c. The hiddennesse and excellency of the Gospell in that respect , is set forth by way of negation , Eye hath not seen , nor Eare heard , nor Heart conceived . And indeed this is the way to set forth excellent Divine things . God himselfe is set out by way of deniall ; by removing imperfections , he is invisible , immortall , &c. And so heaven , that is neare to God , as being prepared by him , it is set out by way of deniall , as S. Peter sayth , It is an inheritance immortall , undefiled , &c. 1. Pet. 1. So here , positive words could not be found sufficient to set out the excellencie of the things that God hath prepared . As for the Knowledge of the mysterie of salvation in Jesus Christ , we neither can come to it by naturall invention , nor by naturall discipline . All the things that we know naturally , we know by one of these two wayes , but divine things are knowne neither way . Where could there have been any knowledge of Christ , if God had not opened his breast in the Gospell , and come forth of his hidden light , and shewed himselfe in Christ , God-man , and in publishing the Gospell , established an ordinance of preaching for this purpose , where had the knowledge of salvation in Christ been ? To prove this , wee have here a gradation : the eye sees many things ; but wee heare more things than we see , yet neither Eye hath seen , nor eare hea●d : I but the conceits of the heart , are larger than the sight of the eye , or the hearing of the eare ; yet neither eye hath seen , nor eare hath heard , nor hath entred into the heart of man to conceive , &c. The Philosopher sayth , there is nothing in the understanding , but it came into the sences before : and therefore it cannnot enter into the heart of man , if it enter not by the eye , or by the eare . The things here spoken of , be especially the graces , and comforts , and priviledges to bee enjoyed in this life , and the consummation , and perfection of them in heaven . Christ brings peace , and joy , justification , & sanctification , &c. the like . And even in this life ; the perfection of these is in heaven , where the soul and the body shall be both glorified , in a glorious place , together with glorious , company , The Father , Sonne , and holy Ghost , innumerable Angels and justmen . These are those things that eye hath not seen , &c. The beginnings here , and the perfection and consummation of them hereafter . Having thus farre unfolded the words , I come to the poynts considerable . First , God hath a company of beloved children in the world , that he means a speciall good unto . The second , God hath prepared great matters for them . If great persons prepare great things for those whom they greatly affect , shall we not thinke that the great God will prepare great things for those that hee hath affection to , and that have affection to him ? If God be a friend to the llect , & they be his friends , surely he wil answer friendship to the utmost : answerable to the great love he beares his children , he hath provided great things for them . If that bee excellent that is long in preparing , then those things which belong to Gods children , must needs be excellent : for they were preparing even before the world was . Salomons Temple was an excellent Fabrick , it had long preparation . Ahasueros made a feast to 127. Provinces , it was long in preparing : great things have great preparation . Now these things that God intends his children , have been preparing even from everlasting , and they are from everlasting to everlasting : they must needs bee excellent . But before I dwell on any particular poyn● , here is a question to be answered . If the things that God hath prepared for his children , be secret and excellent , how then come we to know them at all ? We come to know them 1. by Divine Revelation . God must reveale them first , as it is in the next vers . God hath revealed them by his spirit ▪ The Spirit reveales them by way of negation , and indefinitely , as also by way of eminence . Whatsoever is excellent in the world , God borrowes it , to set out the excellencie of the things that hee hath provided for his Children in grace , and glory . A feast is a comfortable things they are called a Feast . A Kingdome is a glorious thing ; they are called a Kingdome . Marriage is a sweet thing ; they are set forth by that , by an inheritance , and adoption of children , and such like : So that all these things are taken to ●e shadowes of those things . And indeed they are but shadows , the realitie is the heavenly kingdome of grace and glory : the heavenly riches , the heavenly inheritance , the heavenly sonship : when all these things vanish , and come to nothing : then comes in the true Kingdome , Sonship , and Inheritance . Againe , 2. wee know them in this world by way of taste : for the things of the life to come , there are few of them , but Gods children have some experimentall taste of them in this world : God reserves not all for the life to come , but he gives a grape of Canaan in this wildernesse . Thirdly , by arguing from the lesse to the greater : If peace of conscience bee so sweet here ; what is eternall peace ? If a litle joy here bee so pleasant and comfortable , that it makes us forget our selves , what will bee that eternall joy there ? If the delights of a kingdome bee such , that they fill mens hearts so full of contentment , that oft-times they know not themselves , what shall we think of that excellent kingdom ? So by way of taste and rellish , we may rise from these pettie things , to those excellent things , which indeed are scarce a beame , scarce a drop of those excellencies . If Peter and Iohn when they were in the mountain , were not their owne men , when they saw but a glimpse , but a little glorie of Christ manifested in the mount , what shal we think , when there is the fulnesse of that glorious revelation , at the right hand of God , where there is fulnesse of pleasures for ever ? How shall our soules be filled at that time ? Thus by way of rising from the lesser to the greater , by tasting , feeling , and by divine revelation , wee may know in some measure the excellencie of those things prepared for us . Now to cleare this thing more fully , know that there are three degrees of revelation . First there must bee a revelation of the things themselves , by word , and writing , or speech , and the like , as we know not the minde of a man , but either by speech , or writing : so there must bee a revelation of these things ; or else the wit of Angels could never have devised , how to reconcile Justice and Mercie , by infinite wisedome ; by sending a Mediator to procure peace , God-man , to worke our salvation . Therefore wee could not know them without a revelation , and discoverie outward : this is the first degree that wee may call Revelation by scripture , or by the doctrine of the Gospel . Who could discover those things that are meerly supernaturall , but God himselfe ? Then againe 2. when they are revealed by the word of God , and by men that have a function to unfold the unsearchable riches of Christ , by the ministerie of the Gospell , yet notwithstanding they are hidden riddles still , to a company of carnall men . Put case the vaile be taken off from the things themselves ; yet if the vaile bee over the soule , the understanding , will , and affections , there is no apprehension of them : therefore there must bee a second revelation , that is , by the Spirit of God. Ofnecessitie this must bee : for even as the Apostle sayth in this Chapter , None knoweth the minde of Man , but the spirit that is in Man : so none knoweth the mind of God , but the Spirit of God. What is the Gospel without the Spirit of Christ , to discover the minde of God to us ? We know not the good meaning of God to us in particular : wee know in generall that such things are revealed in scripture : but what is that to us , if Christ bee not our Saviour , and God our Father ? unlesse we can say as S. Paul sayth , He loved me , and gave himselfe for mee . Therefore you see a necessitie of revelation by the Spirit . But this is not all that is here meant , there is 3ly a higher discovery , and that is in heaven ▪ that that is revealed here , is but in part . and thereupon if wee believe , wee believe but in part , and wee love but in part , If our knowledge , which is the ground of all other graces and affections , be imperfect , all that followes must needs bee imperfect also . Therefore St. Iohn sayth , We know that wee are the Sonnes of God , but it appeares not what we shall bee . What we shall be in heaven it doth not appeare now ; there must bee a further revelation , and that will bee hereafter , when our soules shall bee united together with our bodies : and then indeed our eyes shall see , our ears heare , and hearts shall conceive those things that while wee are here in the wombe of the Church , wee neither can see nor heare , nor understand , more than the childe in the wombe of the mother can conceive the excellencies in this civill life . Thus we see these truths a little more unfolded . I will now adde somewhat to make use of what hath been spoken . First of all therefore for matter of instruction , if it be so , that the things of the Gospell bee such , as that without a revelation from God , they could not bee knowen , then we see , that there is no principle at all of the Gospel in nature . There is not a sparke of light , or any inclination to the Gospell but it is meerly above nature : for hee removes here , all naturall wayes of knowing the Gospell , eye , eare , & understanding : therfore the knowledge of it is meerly supernaturall . For if God had not revealed it , who could ever have devised it ? And when hee revealed it , to discover it by his Spirit , it is supernatural : but in heaven much more , which is the third degree I spake of . Therfore ( by the way ) you may know the reason why so many heresies have sprung out of the Gospel , more than out of he Law , & the misunderstāding of it . There are few or no heresies from that , because the principles of the Law are writtē in the heart : men naturally know that whoredome , and adulterie , and filthy living , &c. are sins ; men have not so quenched nature , but that they know that those things are naught : therefore there have been excellent Law-makers amōg the heathens . But the Gospel is a meere mystery discoured out of the breast of God , without all principles of nature : there are thousands of errors that are not to be reckoned , about the nature , the person & the benefits of Christ , about justification , and sanctification , and free will and grace , and such things , what a world of heresies , have proud wits continually started up ? This would never have beene but that the Gospell is a thing above nature . Therefore when a proud wit , and supernaturall knowledge revealed meete together : the proude heart stormes , and loves to struggle , and deviseth this thing and that thing to commend it selfe , and hereupon comes heresies , the mingling of naturall wit with divine truthes . If men had had passive wits to submit to divine truthes , and to worke nothing out of themselves , as the spider out of her own bowells , there had not beene such heresies in the Church , but their hearts meeting with supernaturall truthes , their proud hearts mingling with it , they have devised these errours that I note in the first place . Then againe if the things that wee have in the Gospell be such divine truthes above nature altogether : Then we must not stand to looke for reason too much , nor trust the reason or wit of any man , but divine authority her● especially . For if divine authority cease in the Gospel , what were it ? nothing ; the law is written in mens hearts : but we must trust divine authoritie in the Gospel above al other portions of scripture , and not to the wit of any man whatsoever . The Church of Rome that is possest with a Spirit of pride , and Ignorance and tyranny ; they will force knowledge on them that be under them , from their sole authoritie ; the Church , saith so ; and wee are the Church , and it is not for you to know , &c. and scriptures are so and so ; but is the Gospell a supernaturall mysterie above the capacitie of any man ? and shall we build upon the authoritie of the Church for these truthes ? oh no! there must bee no forcing of Evangelicall truthes from the authority or parts of any man. But these are not things that wee stand in so much need of , therefore I hasten to that which is more usefull . Eye hath not seene , nor eare heard , &c. Here then we have an use of direction how to carrie our selves in reading , and studying holy truths , especially the sacred mysteries of the Gospel , how shall we study them ? Wee thinke to breake into them with the engine of our wit , and to understand them , and never come to God for his spirit : God will curse such proud attempts . Who ●nowes the things of man but the spirit of a man ? and who knowes the things of God , but the spirit of God ? Therefore in studying the Gospell , let us come with a spirit of faith , and a spirit of humility , and meeknesse there is no breaking into these things with the strength of parts ; That hath been the ground of so many heresies as have beene in the Church . Only Christ 〈◊〉 the key of David that shutteth and no man openeth , and openeth and no man shutteth , he hath the key of the Scripture , and the key to open the understanding . And to presse this poynt a little ; if eye hath not seene , nor eare heard , nor hath entred into the heart of man to conceive , the things of the Gospell without the revelation of the spirit ; then we must come with this mind , when wee come to heare the things of the Gospell : Lord , without thy holy spirit they are all as a clasped booke , they are hidden mysteries to mee , though they be revealed in the Gospell . If my heart be shut to them , they are all hidden to me . Wee see men of excellent parts are enemies to that they teach themselves , opposing the power of the Gospell : whence is all this ? because they thinke only the opening of these things makes them divines , wheras without the holy Ghost sanctifying , and altering the heart in some measure , to tast , and rellish these things , that as they are divine in themselves , so to have some what divine in the heart to tast these things , it is impossible but that the heart should rise against them ; and so it doth : for when it comes to particulars , you must deny your selfe in this honour , in this pleasure , & cōmoditie , now you must venture the displeasure ▪ of man for this , and that truth : the heart riseth in scorn , and loathing of divine truth : when it comes to particulars they know nothing as they should . For when is truth knowne , but when in particulars wee stand for it , and will neither betray it , nor do any thing that doth not benefit a Christian ? If we have not the spirit of God to relish truthes in particular , they will doe us no good . And except the spirit sanctifie the heart of man first by these truthes , the truth will never be understood by the proud , naturall heart of man. Therefore the course that God takes with his children is this ; those that he meanes to have ; he first inspires into their hearts some desire to come to heare , and attend upon the meanes of salvation , to understand the Gospell , and then under the means of salvation , he shines into the understanding by a heavenly light ; and inspires into the will and affections some heavenly inclination to this truth of the Gospell , to justification , sanctification , selfe-denyall , and the like : and workes a new life , and new sences , and upon them wrought under the meanes comes the soul to relish , and to understand these mysteries , and then the eares , and the eies are open to see these things , and never before . A holy man that hath his heart subdued by the spirit of God in the use of the meanes , oh , he relisheth the point of forgivenesse of sins , hee relisheth the point of sanctification , he studies it daily more , and more , and nearer communion with God , hee relisheth peace of conscience , and joy in the holy Ghost , they are sweete things , and all the duties of Christianity , because hee makes it his maine busines to adorne his pro●ession : and to live here , so , as hee may live for ever hereafter . And this must be of necessitie : for marke out of the text ; If the naturall eye , and eare , and heart can never see nor heare , nor conceive the things of God , must there not be a supernaturall eare , and eye , and heart put into the soule ? must not the heart , and all be new molded againe ? If the former frame bee not sufficient for these things , of necessitie it must be so . From hence learne to arme your selves against all scandalls : when ye see men of parts , and account , ( and such there may be ) men of deepe apprehensions , and understanding in the Scripture for matter of notion , and for the language of the Scripture exquisite , and yet to be proud , malicious , haters of sanctity , next to divells , none greater ; consider what is the reason : either they have proud spirits that despise , and neglect the meanes of salvation altogether ; or if they doe come , they come as Iudges , they will not submit their proud hearts to the sweet motions of the Spirit : stumble not at it , if such men bee both enemies to that they teach themselves , and those that practise it , the reason is , because their proud hearts were never subdued by the Spirit to understand the things they speake of . For such a teacher understands supernaturall things by a naturall light , and by humane reason ; that is , to talk , and discourse , &c. but hee sees not Supernaturall things by a supernaturall light , divine things by a divine light . Therefore a poore soule that heares the things published by him , understands them better by the helpe of the Spirit , than he that speakes them : better indeed for his use , and comfort . As we see , there are some that can measure land exactly ; but the man that oweth the land measured , he knowes the use of the ground , and delights in it as his owne : the other can tell , here is so much ground , &c. So some Divines , they can tell there are such poynts , and so they are raysed ; and they can bee exquisite in this : but what profite have they by it ? The poore soule that heares these things , by the helpe of the Spirit , hee can say , these are mine , as the man for whom the ground is measured . As it is with those that come to a Feast , the Physitian comes , and sayes , this is wholsome , and good ; and this is good for this and that , but eates nothing : others that know not these things , they eare the meate , and are nourished in the meane time : so when such men discourse of this and that , a poore man that hath the Spirit , he relisheth these things , as his owne ; the other goes away , onely discourseth as a Philosopher of the meate , and eates nothing . And therfore when you read & heare these things , content not your selves with the first degree of revelation : no , that is not enough ; when you have done that , desire of God to joyne his Spirit , to give you spirituall eyes , and hearts , that you may close with Divine truths , and be divine as the truths are ; that there may bee a consent of the heart with the truth : then the word of God will be sweet indeed . Againe , here we see this divine truth , That a man when he hath the Spirit of God , knowes things otherwise than hee did know them before , though he did not know them by outward revelation of hearing and reading , &c. And hee believes them otherwise than he did before : he sees them by a new light . It is not the same knowledge that an unregenerate man hath , with that he hath after , when God workes upon his heart : for then it is a divine supernatural knowledge . And it is not the same faith , and beliefe : the Spirit of God raiseth a man up in a degree of creatures above other men , as other men are above beasts : hee gives new eyes , new ears , & a new heart ; he moulds him anew every way . Therefore you have good men , somtimes wonder at themselves ( when God hath touched their hearts ) that they have had such shallow conceits of this and that truth before . Now they see that they were in the darke , that they were in a dampe before , that they conceived things to be so and so , and thought themselves some body ; but when God opens their eyes , and takes away the skales , and lets them see things in their proper light , heavenly things , by a heavenly light , and with a heavenly eye ; they wonder at their former foolishnesse in divinity , especially so farre as concernes the Gospell : for there is more in the Scripture then pure supernaturall divinity , there are many other arts in the Scripture . The Gospell I say is a knowledge not of naturall men , or great wits , but of holy sanctified men . Therefore we must not think that these things may be known by nature , &c. It is a sacred knowledge so much as will bring us to heaven , it is a knowledge of holy men , that have their hearts brought to love and tast , and relish that they know . Therefore it is no wonder though a company of men of great partes live naughtily , they are no true divines , because they have no true knowledge . The divell is no divine , nor a wicked man properly ; though hee can discourse of such things , yet he is not properly a divine : because he knowes not things by a divine light , or heavenly things by a heavenly light . The knowledge of the Gospell , it is a knowledge of sanctified , holy men : but to come neerer to our practise . If eye hath not seene , nor eare heard , nor hath entered into the heart of man , to conceive those things that God hath prepared for his : Then let us make this the rule of our esteeme of any thing that is good , or any thing that is ill , make it a rule of valuation . The Apostle here you see , hath a ranke of things above the sight of the eye , or the hearing of the eare , or the conceiving of the heart of man : if there be such a ranke of things above this ; then the greatest ills are those that eye hath not seene , nor eare heard , nor hath entred into the heart of man : and indeed they are so . Wee grieve at the Ague , and at the Stone , and the Goute , they are grievous things indeed ; oh ! but what bee these things that wee feele , and see , to those in another world , that wee cannot apprehend for the greatnesse of them ? The torments of hell wee cannot conceive , and understand them here : for it is indeed to bee in hell it selfe , to conceive what hell is : and therfore when God enlargeth mens spirits to see them , they make away themselves . And so for the greatest good ; these goods here , this outward glory , we can see through it . Christ could see through all the glory in the world , that the Divell shewed him . And these are things that wee can heare of , and here the utmost that can be spoken of them : therefore surely they are not the greatest good , there are more excellent things than they , because the eye sees them , the eare heares of them , and the understanding can conceive of them ; but there be things that the eye hath not seene , nor eare heard , not the soule conceived ; and those bee the joyes of heaven . And thereupon ( to descend to practise ) if this bee a rule to value things , that the best things are transcendent , beyond sence and comprehension : then shall I for those things that I can see , & can heare , and feele , and understand , shall I lose those excellent good things , tha● neither eye hath seen , nor eare heard ? &c. Is not this desperate folly , to venture the losse of the best things , of the most transcendent things , that are above the capacitie of the greatest reaches of the world ? shall I lose all for pettie poore things , that are within my owne reach and compasse ? How foolish therefore are those that are given to pleasures ! they feele the pleasure indeed ; but the sting comes after . They delight in those ill things that they can heare , and heare al that can be spoken of them , and never thinke of the excellent things that eye hath not seen , nor eare heard , &c. Let this make us in love with divine truthes in the Scripture , with the Gospel , that part of the Scripture that promiseth salvation by Christ , and all the graces , and priviledges of Christianity , they are above our reach . Wee study other things , we can reach them , we can reach the mysteries of the Law by long study , and the mysteries of physicke , and to the mysteries of trades by understanding , & when men have done all , they may be fooles in the maine ; Solomons fooles : they may do al these things , and be wise for particular things , by particular reaches of that which eie hath seen , and eare heard , &c. and then for the best things that are above the capacitie of men , they may die empty of all , and goe to the place o● the damned . To bee wise to Salvation is the best wisdome . What a pittifull case is this , that God should give us our understandings for better things then wee can see or heare in this world , yet we imploy thē in things of the world wholly ? Let us not doe as some shallow , proud heads , that regard not divine things ; the holy Scriptures they will not vouchsafe to read once a day , perhaps not once a weeke ; nay , some scarce have a Bible in their studies . For shame , shall we be so Atheisticall ? when God hath provided such excellent things conteined in this booke of God , the Testament , shall wee slight these excellent things for knowledge that shall perish with us ? as St. Paul saith before the Text : the knowledge of all other things is perishing , knowledge of perishing men . Learne on earth that that will abide in heaven , sayth S. Austin . If wee bee wise , let us know those things on earth , that the comfort of them may abide with us in heaven . Therefore let us be stirred up to value the Scriptures , the mysteries of salvation in the Gospel , they are things that Eye hath not seene , nor Eare heard , &c. Nay , I say more , that little that wee have here , by hearing truths unfolded , whereby the Spirit of God slides into our hearts , and workes with them : there is that peace that a man hath in his heart , in the unfolding of the poynt of Iustification , or Adoption , or any divine comfort , that it breeds such inward peace and joy as is unspeakable and glorious . All that we have in the world is not worth those little beginings that are wrought by the hearing of the word of God here . If the first fruits here be joy oftimes unspeakable , and glorious , if the first fruits be peace that passeth understanding ; what will the consūmation , and perfection of these things be at that day ? Againe here you see a ground of the wonderfull patience of the Martyrs . You wonder that they would suffer their bodies to be torne , and have their soules severed so violently from their bodies : Alas ; cease to wonder ; when they had a sence wrought in them by the spirit of God of the things that eye hath not seene , nor eare heard . If a man should have asked them why they wold suffer their bodies to be misused thus when they might have redeemed all this with a little quiet ? oh ! they would have answered presently , as some of them have done ; wee suffer these things in our bodies , and in our sences , for those that are above our sences , wee know there are things layd up for us that eye hath not seene , nor eare heard , &c. What doe you tell us of this torment , and that torment ? we shall have more glory in heaven then wee can have misery here : for wee can see this , and there is an end of it ▪ but wee shall have joy that eye hath not seene , nor eare heard , &c. As St. Paul most Divinely in diverse places in Rom. 8. the things that wee suffer here are not Worthy of the glory that shall be revealed . Therefore let us not wonder so much at their patience as to lay up this ground of patience against an evill day when we may be drawne to seale the truth with our blood . By the way learne what Popery is , they thinke to merit by their doing , but especially by their sufferings , though they be ill doers , and suffer for their demerits ; this is their glory . Shall those stayned good workes ( put case they were good workes , they be defiled , and stayned , and as menstruous cloathes , as it is Isaiah 64. ) shall they merit the glory to bee revealed , that is so great that eye hath not seene , &c. What proportion is there ? In merit there must be a proportion betweene the deed done , and the glory : what proportion is there betweene stayned imperfect defiled workes , and the glory to bee revealed ? Should not our lives be almost angecall ? What manner of men should wee be in all holy conversation , Considering what things are layd up in heavē , & we have the first fruits of them here ? Can men be too holy and exact in their lives , that looke for things , that eye hath not seene , nor eare heard , &c. I wonder at the stupiditie , and hellish pride , and malice of mens hearts , that thinke any man can be too exact in the maine duties of Christianity , in the expression of their love to God , in the obedience of their lives , in abstinence from the filthinesse of the world , and the like . Can a man that lookes for these excellent transcendent things , be too careful of his life ? I beseech you your selves be Judges . The end of the first Sermon . HIDDEN SECRETS Revealed by the GOSPEL . The second Sermon . I. COR. 2. 9. As it is written , Eye hath not seene nor eare heard , &c. THE Apostle sets out the Gospell here with all the commendations that any skill in the world can be commended by . From the authour of it , God. From the depth of it , it is Wisedome , in a mystery , hidden wisedome . From the antiquity of it , it was ordained before the world was . From the benefite and use of it , for our glory . God is content his wisedome should be honoured in glorifying us , such is his love . And then when it was revealed , that none of the Princes of the world ( he meanes not onely commanding Potentates , but he being a scholar himself , esteemed Philosophers , Pharisees , and learned men to be Princes : because the excellencie of a man is in the refined part of man his soul ) none of these Princes of the world , for all their skill and knowledge , knew this . In this verse hee shewes the reason why Eye hath not seene , nor eare heard , &c. He removes knowledge , by removing the way and means of knowledge . The meanes of knowledge in this world is by the passage and entrance of the sences : Now this heavenly mystery of the Gospell , it is such a knowledge as doth not enter into the soule by the sences . The poynts we propounded , were these , I That God hath a people in the world , whom he favours in a speciall manner . Then secondly , For these that he accounts his friends he hath prepared great matters . Kings prepare great matters for those they meane to advance : what shall wee thinke then God will doe for his friends ? Now these things prepared , they are great matters indeed , for in the third place they are such as Eye hath not seene , nor eare heard , &c. And then in the fourth place the disposition , and qualification of those for whom God hath prepared such great matters , it is for those that love him , not for his enemies , or for all men indifferently , but for those that love him . Of the first , and second I spake in the former , and I wil not now stand to speake of them , but enlarge my selfe in the two last . The things that God hath prepared for them that love him , are such excellent things , as neither eye hath seene , nor eare heard , &c. He meanes the naturall eye , and eare , and understanding or heart of man. There bee 3. degrees of discovery of heavenly things . First in the doctrine of them , and so they are hid to them that are out of the Church . And then secondly , in the spirituall meaning of them , and so they are hid to carnall men in the Church . And then thirdly , in regard of the full comprehension of them , as they are indeed , and so they are reserved for heaven : wee have but a little glimpse of them , a little light into them in this world . Now in this place is meant the things that are discovered in the Gospell , especially as they are apprehended by the Spirit , together with the consummation of them in heaven . For they differ onely in degree , the discovery of the heavenly things in the Gospell here the priviledges , and graces , and comforts of Gods children , and the consummation of them in heaven . And wee may reason from the lesser to the greater , if so be that a naturall man , ( though hee have naturall eyes , and eares , and wits about him ) cannot conceive the hidden mysteries of the Gospell , spiritually with application : much more unable is he , and much lesse can hee conceive those things of a better life . Now the things of the Gospell , the priviledges , the graces and comforts which Christ the spring and head of them all , in whom all are , and whence we have all , cannot be comprehended by a naturall man , he can discourse of them as far as his natural wit conceives them ; but not understand heavenly things in their owne light as heavenly things , as the things of the Gospell . They can talke of repentance ( that wee commonly speake of , which is a mystery ) but notwithstanding who knowes repentance by the light proper to it , but he that by the spirit of God hath sinne discovered to him in its owne colours ? H● knowes what it is to grieve for sin . The sicke man knowes what it is to bee sicke : the Phisitian knows it by definition , by books , and so he can inlarge it : but if he be not sicke , the sicke patient will speake to better purpose . So there is a mysteryin the common things of the Gospell ; repentance , and griefe for sinne . A holy man feels it another matter because he feeles sinne discovered by the Spirit of God : and so in faith , in the love of God , and every grace of the Gospell is a mystery . If one come to the schoolemen , they will tell you of faith , and dispute learnedly of it , and deduce this from that : but when he comes to be in extremitie ? when the terrours of the Lord are upon him , when he comes to use it , he is a meere stranger to it : to cast himselfe being a sinfull creature into the armes of Gods mercy , hee cannot doe it without a further light of the Spirit discovering the hidden love of GOD to him in particular ; and so for other graces . Therefore they do but speake of these things , ( men that are unsanctified ) as a blind man doth of colours , they inwardly scorne the truth they speake of : and those to whom they speake , if by the power of Gods Spirit they come to profit by the things they teach , if themselves be carnall , they hate them . A carnall man believes not a whit of what hee sayth : hee hath onely a common light for the good of others : a common illumination to understand and discover things , and a doctrinall gift to unfold things for other , and not for themselves : for themselves they scorne them in their hearts , and in their lives & conversations ; and they will speake as much , when it comes to selfe-deniall in preferment , in pleasures , in anything that is gainfull : tush tell him what hee hath taught , or what hee knowes out of the booke of God , he cares not , hee knowes them onely by a common light : but for a particular heavenly light with application , and taste to himself , springing from an alteration by the Spirit , hee never knowes them so . Therefore content not thy selfe with a common light : for together with our understanding , God alters the taste of the whole soule : he gives a new eye , a new eare , to see and heare to purpose , and a new heart to conceive things in another manner than he did before . But you will aske , How can a godly man know them at all , seeing eye hath not seen , nor eare heard , &c. I answer : First , the things of another life ( as wee see here ) are knowne by negation , as God is , by way of removing imperfections . The naturall eye sees them not , nor the naturall eare heares them not , &c. no , nor the spirituall eye , nor eare , in a full measure : so things transcendent , that are above the reach of man , are described in the Scriptures by the way of denial , which is one good way of knowledge . That yee may know the love of God that is above knowledge , sayth the Apostle , Ephes. 3. that yee may know it more and more : but it is above all knowledge in regard of the perfection of it . As a man may see the sea , but hee cannot comprehend the sea : hee may be much delighted in seeing the sea , but hee sees neither the bottome nor the bankes , he cannot comprehend such a vaste body : he may see the heavens , but hee cannot comprehend them . So a man may know the things when they are revealed , but hee cannot comprehend them : apprehension is one thing , and comprehension is another ; there may be apprehension in a poore degree , sutable to the capacitie of the soule here : but alas it is farre from the comprehension that we shall have in heaven . That is one way of knowing them by way of negation , and deniall of imperfections to them . And then secondly , they are knowne ( as wee call it ) by way of eminence ; that is , by comparing them with other things , and preferring them before all other excellencies whatsoever ; as wee may see the sunne in water by resemblance : for God borrowes from nature termes to set out grace , and glory , because God will speake in our language , for they are called a Kingdome and a feast , and a crowne by way of comparison . Shallow men thinke there is a great deale in a kingdome ; and indeed so there is , if there were no other . There is great matters in a crowne , in the feasts of kings , and the like : but alas these be shaddowes , and there is no Rhetoricke or Amplification in this , to say they be shaddowes ; a shaddow is as much in proportion to the body , as these are to eternall good things ; the true reality of things , are in the things of another world , for eternity . If wee talke of a Kingdome , let us talke of that in heaven . If of a crowne , of that wherewith the Saints are crowned in heaven . If we talke of riches , they are those that make a man eternally rich , that hee shall carrie with him when he goes out of the world , what riches are those , that a man shall out live , and die a begger , and not have a drop to comfort him , as we see Dives in hell had not ? here are riches indeed . So if we talke of beauty , it is the Image of God that sets a beauty on the soule , that makes a man lovely in the eye of God. True beauty is to be like God. And to bee borne a new to that glorious condition , is the birth and inheritance . All these poore things , are but acting a part upon a stage for a while , as the proudest creature of all that is invested in them will judge ere long ; none better judges then they . This is one way of knowing the things of the Gospell , by naming of them in our owne language . As if a man go into a forraine country , he must learn that language , or else hold his peace : so God is forced to speake in our owne language , to tell us of glory , and happinesse to come under the name of crownes , and kingdomes , and riches here . If God should set them out in their owne lustre , wee could not conceive of them . But thirdly , the most comfortable way , whereby Gods people know the things of heaven , and of the life to come , is in regard of some tast , for there is nothing in heaven but Gods Children have a tast of it before they come there , in some measure : they have a taste of the communion that is in heaven in the communion they have on earth : they have a taste of that eternall Sabbath , by some relish they have of holy exercises in these Christian Sabbaths . A Christian is as much in heaven , as he can be , when hee sanctifies the holy Sabbath , speaking to God in the Congregation by prayer , and hearing God speake to him in the preaching of the word . That peace that wee shall have in heaven , which is a peace uninterrupted , without any disturbance , it is understood by that sweet peace of conscience here that passeth all understanding . We may know therefore what the sight of Christ face to face will be , by the sight wee have of Christ now in the word and promises : if it so transforme and affect us , that sight that we have by knowledge and faith here ; what will those sights doe ? So that by a grape wee may know what Canaan is : as the spies , they brought of the grapes of Canaan into the desart : we may know by this little taste , what those excellent things are . The fourth way is by authoritie , and discoverie . St. Paul was wrapped up in the third heaven , he sayth , they were such things that he saw , that could not bee spoken of , strange things . And Christ tels us of a kingdome . Christ knew what they were , and the word tells us what they are : our faith lookes to the authoritie of the word . If wee had not the first fruits , nor any other discoverie . God that hath prepared them , hee sayth so in his word , and we must rest in his authoritie . And there are some that have been in heaven : Christ our blessed Saviour that hath taken into a perpetual union , the man-hood with the second person , which he hath knit unto it , he knowes what is there , and by this meanes wee come to have some kind of knowledge of the things to come . Againe by a kind of reasoning likewise from the lesser to the greater , we may come to know not only the things , but the greatnesse of them . As , is there not cōfort now in a litle glimpse , when God shines upon a Christians soule , when he is as it were in heaven ? is there such contenment in holy company●here ? what shall there be in heaven ? Is there such contentment in the delights of this world , that are the delights of our pilgrimage ? they are no better , our houses are houses of our pilgrimage , our contentments are contentments of passengers , if the way , the gallery that leads to heaven , bee so spread with comforts , what bee those that are reserved in another world ? A man may know by raysing his soule from the lesser to the greater . And if the things that God hath provided in common for his enemies as wel as his friends : ( as all the comforts of this world ; all the delicacies , and all the objects of the sences , they are comforts that are common to the enemies of God , as well as his friends ) if these things be so excellent , that men venture their soules for them , and lose all to bee drowned in these things : oh ! what peculiar things are they that God hath reserved for his owne Children , for those that love him ? when those that are common with his enemies , are so glorious and excellent ! These kind of wayes we may come to know them by the helpe of the spirit . Those unmixed joyes , those pure joyes , that are full of themselves , and have no tincture in heaven , are understood by those joyes we feele on earth , the joy of the holy Ghost , which is after conflict with temptations , or after afflictions , or after hearing , and meditating on good things : the heavenly joyes that flow into the soule , they give us a taste of that full joy that we shall have at the right hand of God for evermore . That comfort that we shall have in heaven , in the presence of God , and of Christ , and his holy Angels , is understood in some little way by the comfortable presence of God to the soule of a Christian , when hee findes the Spirit of God raising him , and chearing him up , and witnessing his presence : as oft-times to the comfort of Gods people , the holy Ghost witnesseth a presence , that now the soule can say , God is present with me , he smiles on me , and strengtheneth mee , and leads mee along . This comfortable way Gods children have to understand the things of heaven , by the first fruits they have here : for God is so farre in love with his children here on earth , and so tender over them , that hee purposes not to reserve all for another world ; but gives them some taste before hand , to make them better in love with the things there ; and better to beare the troubles of this world . But alas , what is it to that that they shall know ? as it is 1 Ioh. 3. Now wee are the sonnes of God , but it appeares not what we shall bee : That shall bee so great in comparison of that we are , that it is sayd not to appeare at all : it appeares in the first fruits in a little beginnings ; but alas , what is that to that glory that shall bee ? Our life is hid with Christ in God. It is hid , there is no man knowes it in regard of the full manifestation : because here it is covered with so many infirmities , & afflictions , and so many scornes of the world are cast upon the beautie of a Christian life : it is hid in our head Christ. It is not altogether hid : for there is a life that comes from the root , from the head Christ to the members , that quickens them ; but in regard of the glory that shall be , it is a hidden life . Let us consider the reasons why God will have it thus ( to make it cleare ) before I goe further : We must be modest in reasons when we speake of Gods counsels and courses . I will onely name them to open our understandings a little . First , It is enough that God will have it so : a modest Christian will be satisfied with that , that God will have a difference betweene heaven and earth , Gods dispensation may satisfie them . 2. God wil have a difference betweene the warring Church , and the triumphing Church . This life is a life of Faith , and not of sight . We walke and live by faith . Why ? partly to try the truth of our faith , and partly for the glory of God , that he hath such servants inn the world here , that will depend upon him , upon termes of faith , upon his bare word , that can say , there are such things reserved in heaven for me , I have enough : what a glory is it to God , that he hath those that will trust him upon his bare word ? It were no commendation for a Christian to live here in a beautifull glorious manner , if hee should see all , and live by sight . If he should see hell open , & the terrours there , for him then to abstraine from sinne , what glory were it ? the sight would force abstinence . If he should see heaven open , and the joyes of it present , it were no thanks to be a good man : for sight would force it . The second Reason is this , that God will have a known difference , between hypocrites , and the true Children of God. If heaven were upon earth , and nothing reserved in faith , and in promise , every one would be a Christian : but now the greatest things being laid up in promises , wee must excercise our faith to waite for them ; now there are none that will honour God in his word , but the true Christian : that there are such excellent things reserved in another world , in comparison of which all these are base : there is none but a true Christian that will honour God upon his word , that will venter the losse of these things here for them in heaven , that wil not lose those things that they have in reversion and promise for the present delights of sinne for a season ? Wheras the common sort , they heare say of a heaven , and happinesse , and a day of judgement , &c. But in the meane time they will not deny their base pleasures and their Rebellious dispositions , they wil crosse themselves in nothing : doe wee thinke that God hath prepared heaven for such wretches as these ? oh , let us never thinke of it . God therefore hath reserved the best excellencies for the time to come , in promises , and in his word , if we have grace to depend upon his word : and in the meane time goe on , and crosse our corruptions , it is an excellent condition to be so , it shewes the difference that God will have between us , and other men . Againe thirdly , our vessells could not containe it : Wee are uncapable , our braine is not strong enough for these things : as weake braines cannot digest hote liquors : so we cannot digest a large revelation of these things . As wee see St. Peter was not himselfe in the transfiguration , hee forgot himselfe ; and was spiritually drunke with joy , with that hee saw in the mount ; hee wote not what hee said as the Scripture saith , when hee said , Master let us make three Tabernacles , &c. Nay Saint Paul himself , the great Apostle , when hee saw things in heaven , above expression , that could not , nor might not be uttered , could not digest them . They were so great , that if he had not had somewhat to weigh him downe , to ballance him , hee had been overturned with pride : therefore there was a pricke in the flesh sent to Paul himselfe to humble him . Are wee greater than Paul and Peter , the great Apostles of the Jewes and Gentiles ? when these grand Apostles could not containe themselves , when they see these heavenly things , and but a glimpse of them , the one did not know what he said , and the other was humbled by way of prevention , with a pricke in the flesh ; and shal we think to conceive of these things ? No , we cannot : for that is to be in heaven before our time . These and the like reasons wee may have to satisfie us in this , why wee cannot conceive of the things to come as they are in their proper nature . God sayth to Moses , when Moses would have a fairer manifestation of God , No man can see me and live . If we would see God as he is , we must die . If we would see heaven , and the joyes of it as it is , wee must die first . No man can see the things that the Apostle here speakes of , in their proper light and excellencie , but he must die first . They are not proportionable to our condition here : for God hath resolved that this life shall bee a life of imperfection , and that that shall be a perfect estate of perfect glory . Alas , our capacities now are not capable , our affections wil not containe those excellent things ; therefore God traines us up by little , and little , to the full fruition , and enjoying of it . Thus we see how wee come to have some knowledge of them , and why we have not a full knowledge of them here . Well , to leave this , and goe on ; If this be so , then let us oft thinke of these things . The life of a Christian is wondrously ruled in this world , by the consideratiō , and meditation of the life of another world , nothing more steeres the life of a Christian here , then the consideration of the life hereafter : not only by way of comfort , that the consideration of immortal life , & glory , is the comfort of this mortall base life : but likewise by way of disposition , and framing a man to all courses that are good . There is no grace of the spirit ( in a manner ) but it is set on worke by the consideration of the estate that is to come , no not one . What is the worke of faith ? It is the evidence of things not seene . It sets the things of another world present before the eye of the soule , and in that respect it is victorious , it conquers the world ; because it sets a better world in the eye . Where were the exercise of faith , if it were not for hope of such an estate which feeds faith ? the excellencie of faith is , that it is about things not seene : it makes things that are not seene to be seene ; it hath a kind of omnipotent power : it gives a being to things that have none , but in the promise of the speaker . And for hope , the very nature of hope is to expect those things that faith believes . Were it not for the joyes of heaven , where were hope ? It is the helmet of the soule , to keepe it from blowes , and temptations . It is the Anchor of the soule , that being cast within the vaile into heaven , stayes the soule in all the waves and troubles in this world : the consideration of the things to come , exerciseth this grace of hope ; we looke within the vaile , and cast anchor there upward , and not downeward , and there wee stay our selves in all combustions , and confusions by the exercise of hope . And where were patience ? If it were not for a better estate in another world , a Christian of all men were most miserable . Who would endure any thing for Christ , if it were not for a better estate afterwards ? And so for sobrietie ; what forceth a moderate use of all things here ? the consideration of future judgement , that made even Felix to tremble . The consideration of the estate to come , causes that we surfet not with the cares of the world , and excesse , but doe all that may make way for such a glorious condition . What enforceth the keeping of a good conscience in all things ? St. Paul looked to the resurrection of the just and of the unjust ; and this made him exercise himselfe to keepe a good conscience . And so puritie and holinesse , that we take heed of all defilements in the world , that we bee not led away with the errour of the wicked : but keepe our selves unspotted . What forceth this , but the consideration of a glorious condition in another world ? He that hath this hope , purgeth himselfe . There is a purgative power in hope , a cleansing efficacie , that a man cannot hope for this excellent condition , but it will frame and fit the soule for that condition . Can a man hope to appeare before a great person , and not fit himselfe in his deportment and attire before hand , to please the person before whom hee appeares ? So whosoever hopes to appeare before Christ , and God , of necessitie that hope will force him to purge himselfe . Let us not stand to search curiously into particulars , what the glory of the soule or of the body shall bee , ( the Apostle discovers it in generall , we shall bee conformed to Christ our head in soule and body ) but rather study how to make good use of them : for therefore they are revealed before hand in generall . And with all to humble our selves , and to say with the Psalmist , Lord what is Man , that thon so farre considerest him ? Sinfull man , that hath lost his first condition , and hath betrayed himselfe to thine , and his enemy , to advance him to that estate , that neither eye hath seene , nor eare heard , &c. This consideration will make us base in our owne eyes . Shall not wee presently disdaine any proud conceits ? shall wee talke of merit ? what can come from a Creature that shall deserve things that eie hath not seen nor eare heard ; that such proud conceits should enter into the heart of man ? surely grace never entred into that mans heart that hath such a conceite to entertaine merit . Shall a man thinke by a penny to merit a thousand pound , by a little performance to merit things that are above the conceit of men and Angels ? but a word is enough that way . And with humiliation , take that which alwayes goes with humiliation , thankefulnesse , even before hand . When the Apostle S. Peter thought of the inheritance immortall , and undefiled , &c. he begins , Blessed be God , the Father of our Lord Iesus Christ , &c. Hee could not think of these things without thankfulnesse to God. For wee should begin the life of heaven , upon earth , as much as may bee ; and what is that , but a blessing and praising of God ? Now we cannot more effectually and feelingly praise God , than by the cōsideration of what great things are reserved for us : for faith sets them before the soule as present , as invested into them . Now if we were in heaven already , we : should praise God , and do nothing else ; therfore faith making them sure to the soule , as if we had them , sets the soule on worke to praise God , as in Ephes. 1. and in Pet. 1. Saint Peter and Paul , they could never have enough of this . Thus wee should doe , and cheare and joy our hearts in the consideration of these things in all conflicts , & desolations : wee little thinke of these things , and that is our fault : wee are like little children that are born to great matters , notwithstanding not knowing of them , they carry not themselves answerable to their hopes : but the more the children grow into yeares , the more they grow in spirit and conceits , and carriage sitting the estates they hope for . So it is with Christians at the first , when they are weake , they are troubled with this temptation , and with that , with this losse , and with that crosse : but when a Christian growes to a full stature in Christ , every petty crosse doth not cast him downe : hee thinkes , what shall I be dejected with this losse , that have heaven reserved for mee ? shall I bee cast downe with this crosse , that have things that eye hath not seene , nor eare heard , &c. Prepared for me ? He will not ; he makes use of his faith to fetch comfort from these things that are reserved for him , that are unexpressible , and unconceiveable . And let us comfort our selves in all the slightings of the World. A man that hath great hopes in his own coūtry , if he be slighted abroad , he thinkes with himselfe , I have other matters reserved elsewhere , and I shall have another manner of respect when I come home . The world it knowes not God , nor Christ , nor us : shall not we be content to go up and downe as unknowne men here , when God the father , and Christ our Saviour are unknowne ? There are better things reserved at home for us : therfore let us digest all the slightings and abusage of carnal men . And let us not envy them their condition that is but for terme of life , use it as well as they will ; that hath a date that will bee out wee know not how soone ? Alas all their happinesse it is but a measured happinesse , it is within their understandings , their eyes can see it , and their eares can heare it : and when they can neither see nor conceive more in this world , then there is an end of all their sensible happinesse . Shall we envie when they shall shortly be turned naked out of this world to the place of torment ? We should present them to us as objects of pitie , even the greatest men in the world , if wee see by their carriage they be void of grace ; but not envy any condition in this world . But what affection is due and suiting to the estate of a Christian ? If we would have the true affection , it is admiration , and wonderment . What is wonderment ? It is the state , and disposition of the soule toward things that are new , and rare , and strange , that we can give no reason of , that are beyond our reach . For wise men wonder not , because they see a reason , they can compass things : But a Christian cannot but wōder : because the things prepared , are above his reach : yea when he is in heaven , he shall not be able to conceive the glory of it : he shall enter into it , it shall bee above him , he shall have more joy , and peace then he can comprehend , the joy that hee hath there , it is beyond his ability , and capacity , beyond his power ; he shall not be able to compasse all . It shall be a matter of wonder , even in heaven it selfe ; much more should it bee here below . Therefore the holy Apostles when they speake in the Scriptures of these things , it is with termes of admiration and wonderment , joy unspeakeable & glorious , & peace that passeth understanding , & when they speake of our deliverance , out of the state of darknesse into the state of grace , they call it a being brought out of darknesse into his mervailous light . And so God loved the world , he cannot expresse how , I Ioh. 3. Behold what love hath the Father shewed us , that we should bee called the sonnes of God ? To be called , and to be , is all one with God , both beyond expression . Againe , if this be so , that God hath provided such things as neither eye hath seen , nor eare hath heard , &c. Begge of God first , the Spirit of grace to conceive of them as the Scripture reveals them : and then begge of God a further degree of revelation , that hee would more and more reveale to us by his Spirit those excellent things . For the soule is never in a better frame , than when it is lift up above earthly things . When shall a man use the world , as though hee used it not ? when he goes about his businesse in a commanding manner , as seeing all things under him , when he is raysed up to conceive the things that are reserved for him above the world : that keepes a man from being drowned in the world : what makes men drowned in the world ? to be earth-wormes : they think of no other heaven but this , they have no other thing in their eye . Now by the Spirit discovering these things to the● that have weaned soules , it makes them goe about the things of the world in another manner , they will doe them , and doe them exactly , with conscience , and care , considering that they must give an account of all : but they wil doe them with reserved affections to better thing . Therefore let us oft thinke of this , and labour to have a spirit of faith to believe them , that they are so , that there are such great things ; and then upon believing , the meditation of such excellent things will keepe the soule in such a frame , as it will bee fit for any thing without defiling of it selfe . A man that hath first faith , that these things are so : and then that hath faith exercised to thinke , and meditate what these things are , he may bee turned loose to any temptation whatsoever : For first of all , if there be any solicitation to any base sin , what will he thinke ? shall I for the pleasures of sin for a season , if not lose the joyes of heaven and happinesse , that eye hath not seene , &c. yet surely I shall lose the comfort and assurance of them . A man cannot enjoy the comfort of heaven upon earth , without self-deniall , and mortification : shall I lose peace of conscience , and joy in the holy Ghost for these things ? When Sathan comes with any bait , let us thinke hee comes to rob us of better than he can give : his bait is some present pleasure , or preferment , or contentment here ; but what doth he take from us ? that which eye hath not seene , nor eare heard , &c. Hee gives Adam an Apple , and takes away Paradise : therefore in all temptations consider not what he offers , but what we shall lose ; at least the comfort of what we shall lose ; we shall lose the comfort of heaven , and bring our selves to terrours of conscience . Religion is not so empty a thing , as that wee need to be beholding to the Divell for any preferment , or riches , or contentment , or pleasure . Hath God set up a profession of Religion , and doe wee thinke that we must bee beholding to his , and our enemy for any base contentments ? No ; it is a disparagment to our religion , to our profession and calling , and to our Lord and Master we serve , to thinke that hee will not provide richly for his : you see here he hath prepared things that eye hath not seene , &c. And by this likwise wee may judge of the difference of excellencies , the difference of degrees of excellencies may bee fetched from hence . The things that the eye can see , they may be excellent good things ; but if the eye can see them , there is no great matters in them . The thing that the eare heares by reports , are more than the eye sees ; wee may heare much that we never saw : yet if we can heare them , and conceive of them upon the hearing , they are no great matters : for the soule is larger than they . We conceive more than wee can heare ; the conceit is beyond sight , and hearing , if we can conceive the compasse , and latitude of any thing it is no great matter : for it is within the reach , and module , and apprehension of mans braine , it is no wondrous matter . I but then the things that are most excellent of all , they are above sight , and beholding , and hearing : and conceite , that the soule cannot wholly compasse , and reach them , those are the excellent things of a●l . The rule of excellencie is to know what wee can conceive , and what is beyond our comprehension : The wit of man can conceive all things under the heavens . All the knowledge we have comes within the braine of man , the government of states , and the like . Oh! but the things that God hath provided for his , never came wholly within the braine of man ; and therefore they are the most excellent . And so by way of contraries for ills , what are the greatest ills ? those that the eye can see , that wee can feele , and heare of , and conceive ? Oh! no , the greatest ills are those torments that never eye saw , that eare never heard of , it is to be in hell to know these things ; they are beyond our conceit , the worme that dies not , fire unquenchable , the things above our apprehension are the most terrible things . It is not the gout , or the stone ; men feel these things , and yet suffer them with some patience : these are not the greatest ills , but those of another world that are reserved for Gods enemies , as the best things are those that are reserved for his friends . Therefore let us make use of our understandings in laying things together , and make use of Gods discovery of the state of Christianitie , the excellencies of religion . Why doth God reveale these things in the word ? that wee should oft meditate of them , and study them , that we may bee heavenly minded : for there are none that come to heaven , but they must have a taste of these before hand ; there are none ever enjoy them in perfection ; when the day of revelation shall come ( the Gospell now is the time of revelation , but ) the day of revelation is the time of judgement , then we shall wee be revealed what we are . But in the meane time there is a revelation by the spirit in some beginnings of these things , or else we shall never come to have the perfection of them in heaven . If wee know not what peace , and joy , and comfort , and the communion of the Saints , and the change of nature is here in sanctification , wee shall never know in heaven the fulfilling of it . And those that have the first fruits here , if they bee in a state of growth , that they desire to grow better continually , they shall no question come to the perfection : for God will not lose his beginnings : where hee gives earnest , he will make up the bargaine . Therefore let us all that know a little what these things are by the revelation of the Spirit , let us be glad of our portion : for God that hath begun , hee will surely make an end . The affection , and bent , and frame of soule due to these things is admiration , and not only simple hearing . If these things in their beginnings here , be set out by words of admiration , peace that passeth understanding , and joy unspeakable , and glorious : what affection , and frame of Spirit is sutable to the hearing of those things that are kept for us in another world ? If the light that wee are brought into here bee admirable , great , wee are brought out of darknesse , into admirable wonderfull light : If the light of grace bee so wonderfull to a man that comes out of the state of Nature , as it is indeed ; a man comes out of a dampe into a wonderfull cleare light ; what then is the light of glory ? Therefore let us often think of it . Those that are borne in a prison , they heare great talke of the light , and of the Sunne , of such a glorious Creature ; but being borne in prison they know not what it is in it selfe : so those that are in the prison of Nature , they know not what the light of grace is : they heare talke of glorious things , and have conceits of them . And those that here know not the glory that shall bee after , when they are revealed , that affection that is due to them is admiration and wonderment . So God loved the world , that he gave his only begotten Sonne ; and behold what love the Father hath shewed to us , that wee should bee called the sonnes of God! what love ! he could not tell what , it is so admirable , and to know the love of God that is above all knowledge ! Who can comprehend the love of God , that gave his sonne ? who can comprehend the excellency of Christs gift ? the joyes of heaven by Christ , and the misery of hell , from which wee are delivered , and redeemed by Christ ? These things come from the Gospell , and the spring from whence they come , is the large , and infinite , and incomprehensible love of God. And if it bee so , what affection is answerable but admiration ? Behold what love ! If God have so loved flesh , and blood , poore dust & ashes ; so as to be heires of heaven , and of such glory as eye seesnot , nor cannot in this world , nor eare heares not , nor hath entred into the heart of man , till we come fully to possesse them ; let us labour to admire the love of God herein . And labour to know more and more our inheritance , as we grow in yeares , as children doe , they search into the great matters their parents leave them , and the nearer they come to enjoy them , the more skill they have to talke of them : so should wee , the more wee grow in Christianity , and in knowledge , the more we should bee inquisitive after those great things that our father hath provided in another world : but to goe on . How shall we know whether these things be prepared for us or no ? whether wee bee capable of these things or no ? God hath prepared them , and he hath prepared them for those that love him ; but how shall wee know that God hath prepared them for us ? In a word , whom God hath prepared great matters for , hee prepares them for great matters : we may know by Gods preparing of us , whether he hath prepared for us . God prepared Paradise before Adam was created : so God prepares paradise , he prepares heaven before wee come there ; and wee may know that wee shall come to possesse that , if we be prepared for it . What preparation ? If we be prepared by a spirit of sanctification ; and have holy desires , and longing after those excellent things : for certainly there is preparation on both sides . It is prepared for us , and us for it ; it is kept for us , and wee are kept for it : whom God keepes heaven for , he keeps them for heaven in a course of pietie and obedience . We may know it by Gods preparing of us , by loosing us from the world , and sanctifying us to himselfe . Thus a man may know whether those great things bee prepared for him , or no. But the especiall thing to know whether they be provided for us , or no , is love . God hath prepared them for them that love him : not for his enemies : hee hath prepared another place , and other things for them , those torments that eye hath not seene , nor eare heard , nor hath entred into the heart of man , for those that are his enemies , that would not come under his government : but these things are prepared for those that love him . For those that love him : especially that love is all in all , in the disposition of a holy man : all graces are one in the spring , which is love : they are severall in the branches , but they are one in the root . Thus you have heard the use we are to make of this , that there is a reservation of a glorious condition for the people of GOD , so great , that neither eye hath seene , &c. But who bee the parties , that God hath prepared these things for ? For them that love him . This is the fourth part , the disposition of the parties for whom , for them that love him . Why not for those that God hath elected ? Why doth he not goe to the root of all ? the great things that God hath prepared for those that he hath chosen to salvation ? No , that is out of our reach ; hee would not have us goe to heaven , but rather goe to our owne hearts ; wee must search f●r our election not above our selves , but within our selves . Why doth he not say , to them that believe in h●m ? Because Faith is the radical grace from whence the rest spring . But faith is a hidden grace many times , and the Apostles scope is to poynt to such a disposition , that every one may know , that is more familiar . Somtimes faith is hidden in the root , and it is shewed in the effect more th●n in it selfe , in Love. A poore Christian that is in the state of grace , that sayth , Oh! I cannot b●lieve , aske him if hee love God ; Oh , yes , he loves the preaching of the word , hee loves good people , and good bookes , and the like : when hee cannot discover his faith , hee can his love ; therefore the holy Ghost sets it out by the more familiar disposition , by love , rather than faith . Why doth hee not say , For those that God loves ? Gods love is the cause of our love . Because Gods love is manifested more familiarly by our love to him : for that is alwaies supposed ; wheresoever there is love to God , and good things , there is Gods love first . For our love to God is but a reflexion of that love hee beares to us : First , hee shines on us , and then the beames of our love reflect upon him ; therefore hee need not say , whom God loves ( though that be the cause of all ) but who love God , and know thereby that hee loves them . But why for them that love him , more than for any other thing ? Because all can love , therefore hee sets downe this affection : there is no man living , not the poorest Lazar in the world , that hath a heart , and affections , but he can love . He doth not say , that are prepared for this great Christian , and that learned Rabbi ; no , but for all that love him , bee they poore or rich , great or small , all those that love him . Therefore hee sets down that to cut off all excuses : yea , and all that love him , bee they never so many , are sure to have these great things prepared for them . God hath prepared these things for those that love him . To come therefore to some observations . The first generall thing is this , that God d●th qualifie all those in this world , that he hath prepared heaven and happinesse for in another world . The cause of it is his free love : but if you aske mee what qualification the persons must have ? They are such as love him . This is not the proper cause why , but t●e qualification of the persons ●on ●hom these things are . There must bee an inward disposition and qualification , before wee come to heaven : all those that hope for heaven without presumption , must have this qualification , they must bee such as love him . Why ? The Scripture is plaine , 1. No uncleane thing shall enter into heaven : No whoremonger , or drunkard , or filthy person : bee not deceived sayth the Apostle , you thi●ke God is merciful , and Christ died , &c. but neither such , nor such as you are , ( and your consciences tell you so ) shall ever enter into heaven . We must not think to come è coeno in coelum , out of the mire and dirt of sin , into heaven : there is no such sudden getting into heaven ; but there must be an alteration of our dispositions , wrought by the Spirit of God , fitting us for heaven . 2. Another is that that I touched before , that heaven and earth differ but in degrees : therefore what is there in perfection , must be begun here . Then againe thirdly , It is impossible for a man if he be not truly altered , to desire or wish heaven as it is holy . He may wish for it under the notion of a Kingdome , of pleasure , and the like : but as heaven containes a state of perfect holinesse , and freedome from sinne , hee cares not for it . A man that is out of relish with heavenly things , and can taste onely his base sinnes , whereon his affections are set and exercised , cannot rellish heaven it selfe . A common base sinner , his desires are not there . There must bee some proportion between the thing desired , and the desire ; but here is none , hee is not fit for that place , being an unholy wretch . Therefore his own heart tells him , I had rather have this pleasure and honour that my heart stands to , than to have heaven , while hee is in that frame of desire : therefore there is no man that can desire heaven , that is not disposed aright to heaven before . Beetles love dunghils better than oyntments , and swine love mud better than a garden ; they are in their element in these things : so take a swinish base creature , he loves to wallow in this world : tell him of heaven , hee hath no eyes to see it , no eares to heare it , except hee may have that in heaven , that his heart stands too ( which hee shall never have ) he hath no desire of heaven . Therfore in these , and the like respects , of necessitie there must be a disposition wrought before wee come there . These things are prepared for those that love God. If this be so , let us not feed our selves with vaine hopes : there are none of us , but we desire , at least wee pretend that we desire heaven ; but most men conceive it onely as a place free from trouble and annoyance , and there are goodly things they heare of , kingdomes , crownes , and the like ; but except thou have a holy , gracious heart , and desir●st heaven that thou mayest be free from si●ne , and to have communion with Christ , and his Saints , to have the image of God , the divine nature perfect in thee , thou art an hypocrite , thou carriest a presumptuous conceit of these things , thy hope will delude thee , it is a false hope . Every one that hath this hope , purgeth hims●lfe : Every one , hee excludes none . Doest thou defile thy selfe , and live in sinful courses , and hast thou this hope ? Thou hast a hope , but it is not this hope : for every one that hath this hope , purgeth himselfe . No , no , how ever in time of peace , and pleasure , and contentment that God followes thee with in this world , thou hast a vaine hope ; yet in a little trouble , or sicknesse , &c. thy owne conscience will tell thee another place is provided for thee , a place of torment , that neither eye hath seene , nor eare heard , nor hath entred into the heart of man to conceive the misery of it . There is not the greatest man living , when hee is troubled , if he be a sinfull man , whose greatnesse can content him : all his honour , and friends , cannot pacifie that poore conscience of his ; but Death , the King of Feares , wil affright him : he thinks , I have some trouble in this world , but there is worse that rem●ines , things that he is not able to conceive of . Let us not therfore delude our selves , there is nothing will stand out but the new creature , that we finde a change wrought by the Spirit of God ; then wee may without presumption , hope for the good things which neither eye hath seene , &c. Againe , we see in the second place , Gods mercie to us , the qualification is within us , that we need not goe farre to know what our evidence is . Sathan abuseth many poore Christians ; oh , I am not elected , I am not the Childe of God. Whither goest thou man ? doest thou breake into heaven ? when thou carriest a soule in thy breast , and in that soule the affection of love , how is that set ? whither is thy love carried , and thy delight , and joy , those affections that spring from love ? Thy evidence is in thine own heart , our title is by faith in Christ ; his righteousnesse gives us title to heaven : but how knowest thou that thou pretendest a just title ? Thou hast the evidence in thy heart . What is the bent of thy soule ? whither is the poynt of it set ? which way goes that ? doest thou love God , and divine things , and delight in them ? then thou mayst assure thy selfe that those things belong to thee , as verily as the Scriptures are the word of God , and God a God of truth . When thou findest the love of God in thy heart , that thy heart is taught by his Spirit to love him , then surely thou mayst say , Oh , blessed be God that hath kindled this holy fire in my heart . Now I know that neither eye hath seene , nor eare heard , nor hath ent●ed into the heart of man , those excellent things that are layd up for me . The end of the second Sermon . HIDDEN SECRETS Revealed by the GOSPEL . The third Sermon . 1. COR. 2. 9. Eye hath not seene , &c. SAINT Paul as we heard before , gives a reason in these words , why the princes of this world , ( not onely the great men , that oft-times are not the greatest Clerkes , but the learned men of the world , Princes for knowledge ) why they were ignorant of the mysteries of the Gospell . Now the fourth is the disposition of those for whom he doth all this , the qualitie hee infuseth into them ; they are such as love him . 1. He hath prepared them before all eternitie , he prepared happinesse for us before we were ; nay , before the world was . As hee prepared for Adam a Paradise before he was ; hee created him , and then brought him into Paradise : so hee prepared for us a kingdome with hims●lfe in heaven , a blessed estate before wee were : i. e. in election , before the heavens were . And then in creation , hee prepapared the blessed place of the happy soules of happy persons hereafter , where he himselfe is ; he prepared it for himselfe , and for all those that he meanes to set his love upon from the beginning to the end . And then secondly , hee prepared them more effectually in time , he prepared these things when Christ came in the flesh , and wrought all things for us , in whom we have all . Of these things thus prepared , he sayth , Eye hath not seene , nor eare heard them , &c. In what sence it is meant , wee heard before . Now take the whole of the matter , the meaning is , the matters of grace , the kingdome of grace , and the Kingdome of Glory , they are but one . For ( to adde this by the way ) the kingdome of heaven in the Gospell , includes three thing . First , the doctrine of the Gospell , the publishing of it . And then secondly , grace by that doctrine . And thirdly , glory upon grace , the consummation of all . So the mysteries of salvation , is first the doctrine it selfe , that is the first degree of the kingdome . The doctrine it selfe is a mysterie to all those that never heard of it : for what creature could ever conceive how to reconcile Iustiee and Mercie , by devising such a way , as for God to become Man , to reconcile God and man together ? that Emmanuel , hee that is God with us , should make God and us one in love : this could bee no more thought of , than Adam could thinke of himselfe to bee made a man ▪ when hee was dust of the earth . Could man when he was worse then dust , in a lost damned estate , think of redemption ? It is impossible for a man that cannot tell the forme , and the quintessence , that cannot enter into the depth of the flowers , or the grasse that hee tramples on with his feet , that hee should have the wit to enter into the deepe things of God , that have been concealed even from the Angels themselves , till God discover them . I adde this , to illustrate what I sayd before : therefore the doctrine it selfe , till God discover it out of his owne breast , was concealed to the Angels themselves ; and since the discovery , they are students in it , and looke and pry into it . But where the doctrine is no mysterie , but is discovered : there the application , and spirituall understanding , to those that have not the light of the Spirit , is such a thing , as eye hath not seene , nor eare heard ; and therfore we must have a new light , a new eye , a new eare , and a new heart , before wee can apprehend the Gospell , though we understand it for the literall truth . As for the things of glory , wee have no conceit of them fully , but by a glimpse , and weak apprehension ; as a childe conceives of the things of a man , by some poore , weake resemblances . As St. Paul sayth , When I was a childe , I spake as a childe , I thought as a childe : so when we are now children , in comparison of that perfect estate wee shall attaine in heaven , we think and speake as children , of these holy and heavenly things that shall be accomplished in another world . And observe this too , that when wee would understand any thing of heaven , and see any thing , say , This is not that happinesse I look for , I can see this , but that is not to be seene . And when we heare of any thing that is excellent , I can heare this , it is not my happinesse : and when we comprehend any thing , I can comprehend this , therefore it is not the happinesse I looke for : but those things that are above my comprehension , that are unutterable , and unexpressible . Moreover , Let us bee stirred up to thinke it a base thing for a Christian to lose the comfort and assurance hee hath of these thing : that eye hath not seene , nor eare heard , for any earthly thing whatsoever . Wee account it a poore thing of Esau , to sell his Birth-right for a messe of pottage . And we all smart for Adams ill bargaine that hee made , to sell paradise for an Apple . And it was a cursed sale that Iudas made , that sold Christ himselfe for 30 pieces of silver : surely it is that that every carnall man doth , and howsoever wee cannot lose heaven , yet it should be our indeavour to enjoy heaven upon earth , to enjoy the assurance of this condition . When we doe any thing to weaken our assurance , and to weaken our comfort , what do we but with Adam lose heaven for an Apple , and with Esau , part with our birth-right , as much as the assurance , and comfort of it is , for a messe of pottage ? Therefore let us account it a base thing to bee overmuch in love with any earthly thing , whereby we may weaken , though wee could lose the comfort , and assurance of this happy condition , which is so transcendent . All wicked men , and indeed all men , whether good or bad , as farre as they fall into sinne , are fooles ; the Scripture termes them so . There is none wise indeed but the true Christian , and that Christian that preserves the sence and feeling , and assurance of his happy condition . For those that love him . The disposition of the parties is , they are such as love God. He sayth not , such as are elected , because that is a thing out of our reach to know ; but by going upward , by going backward , to goe from our grace to our calling ; & from thence , to election . Nor such as believe , because that is lesse discernable than love . Nor the love of God to us : for that is supposed when wee love him ; our hearts being cold , they cannot be warme in love to him , but his love must warme them first . Love is such an affection as commands all other things , therefore hee names that above all . And love is such a thing as every one may try himself by : if he had named either giving , or doing of this or that , men might have sayd , I cannot doe it , or I cannot part with it ; but when he names love , there is none but they may love . The poynt considered was , that There must be a qualification of those that heaven is provided for . They must bee such as love God , such as are altered and changed , and sanctified to love him ; Because no uncleane thing shall enter in thither ; Because wee cannot so much as desire heaven without a change ; we cannot have communion there with Christ , and those blessed soules , without likenesse to them , which must be by a spirit of love : our natures must bee altered : Therefore it is a vaine presumption for any man to thinke of heaven , unlesse he finde his disposition altered . For wee may read our eternall condition in heaven , by our disposition upon earth . The Apostle Peter sayth , 1 Pet. 1. Blessed bee God , the Father of our Lord Iesus Christ , that hath begotten us to a lively hope of an inheritance immortall , and undefiled ▪ reserved in heaven . So that the inheritance in heaven , wee are begotten to it , wee must be new borne , we must have a new birth before wee can inherit it , hee hath begotten us to an inheritance immortall , &c. Hee that is not a childe , may not thinke of an inheritance . Put case there bee never so many glorious things in heaven , that eye hath never seene , nor eare ever heard , &c. if our names be not in Christs will , that we are not his , and prove our selves to be his , by the alteration of our dispositions , what are all those good things to us , when our names are not contained there ? It is called a hope of life , a lively hope ; because hee that hath this hope , purgeth himselfe , it makes him vigorous and active in good : if his hope of life make him not lively , he hath no hope of life at all . Therefore those that will looke for heaven , that Sathan abuse them not by false confidence , let them looke whether God have altered their hearts , that the worke of grace be wrought in some measure . For God hath not ordained these great things for his enemies , for blasphemers , that take Gods name in vaine , that run on in courses contrary to his will , and word , that live in sinnes against the light of nature ; do you thinke he hath provided these great matters for them ? he hath another place for them . Therefore let us not be abused by our owne false hearts , to thinke of such a happy condition : unlesse we finde our selves changed , unlesse we be new borne , we shall never enter into heaven . Lord , Lord , say they , Christ brings them in pleading so , Lord , Lord ; not that they shall say so then , that is not the meaning : but now they cherish such a confidence ; Oh , we can speake well , and we can pray wel , Lord , Lord. Oh , thou vaine confident person , thy confession , and profession , Lord , Lord , shall doe thee no good . I will not so much as owne thee , Away hence thou worker of iniquitie , thy heart tels thee , thou livest in sinnes against conscience ; away , avaunt , I will none of thee . God in mercie to us will have the triall of the truth of our evidence in us . The ground of all our salvation is his grace , his free favour , and mercie , in his owne heart ; but we cannot goe thither , he would have us to search within our selves , and there we shall finde Love. — God hath prepared for those that love him . In particular therefore , Those that God hath provided so excellent things for , they are such as love him . They are such first of all that are beloved of him ; and shew that they are beloved of him , by their love to him . Therefore when the Papists meet with such phrases , they think of merit : he hath provided heaven for them that love him , and shew their love in good workes . But we must know , that this is not brought in as a cause why , but as a qualification of the persons who ; who shall inherit heaven , and who shall have these great things ? It is idle for them to thinke , that these things are prepared for those , whom God foresees would doe such and such good workes : it is as if we should thinke hee hath provided these happy things for those that are his enemies . For how could he look for love from us in a state of corruption , when the best thing in us was enmitie to him ? Is it not a vaine thing to looke for light from darknesse ? to look for love from enmity and hatred ? therefore how could God foresee any thing in us , when he could see nothing but enmity and darknesse in our dispositions by nature ? And then ( as we shall see afterward ) this love in us , it must bee with all our heart , and soule , and might , it is required and commanded ; and when wee doe all this , wee doe but what wee are bound to doe . But they abuse such places upon so shallow ground , that indeed it deserves not so much as to be mentioned . To come then to the poynt it selfe , the disposition of those that shal come to heaven then , is , they must be such as love God. Now hee names this , because these two goe alwayes together : there goes somewhat of ours together with somewhat of Gods to witnesse to us what God doth . There goes our choyce of God , with his chusing of us ; our knowing of God , with his knowledge of us ; our love to him , with his love to us ▪ therefore because these are so connexed , and knit together , hee takes the one for the other ; and to make it familiar to us , hee takes that which is most familiar to us , our love to him . Now hee names this above all other affections ; because love is the commanding affection of the soule , it is that affection that rules all other affections , hatred , and anger , and joy , and delight , and desire ; they all spring from love : & because all duties spring from love both to God and man , therefore both Tables are included in love . And when the Apostle would set downe the qualification of those that shall enjoy these things , he sayth , they are for those that love him . Because it stirres up to all dutie , and addes a sweet qualification to every duty , and makes it acceptable , and to rellish with God ; it stirres up to doe , and qualifies the actions that come from love , to bee accepted . All duties to man , spring from love to man ; and love to man from love to God : it is the affection that stirres up the dutie , and stirres up the affection fit for the dutie : it stirres up to doe the thing , and to do all in love . Whatsoever wee doe to God , or man , it must bee in love ; all that God doth to us , it is in love , hee chuseth us in love , and doth every thing in love ; and all that wee doe to God , it must be in love . Therfore he names no other affection but this , because it is the ground , the first borne affection of the soule : Therefore Christ sayth , it is the great commandement to love God ; it is the great commanding commandement , that commands all other duties whatsoever , it is the first wheele that turnes the whole soule about . Againe , it is such an affection as cannot bee dissembled : a man may paint fire , but hee cannot paint heat ; a man may dissemble actions in religion , but he cannot affections : love is the very best affection of truth : a man may counterterfeit actions ; but there is none that can love but the childe of God. God hath prepared these things for those that love him . Then againe , without this , all that we doe is nothing , and wee are nothing : wee are nothing but an emptie Cymball : whatsoever we doe is nothing ; all is emptie without love . My sonne , give me thy heart , that is , if thou wilt give mee any thing , give mee thy affections , or else they are still-borne actions , that have no life in them . If wee doe any thing to God , and doe it not in love , hee regards it not ; that is the reason why hee mentions love in stead of all : It is so sweet an affection , and so easie , what is more easie than to love ? It is comfortable to us to consider that God hath made this a qualification of those that hee brings to heaven , they are such as love him . But why doth he set down any qualification at all , and not say , for Christians ? Because profession must have expression : when God sets down a professor of religion , hee sets him downe by some character that shall discover him to be as hee is termed . How doest tho● know thou art good ? Doest thou love God ? or call upon God ? as it is in other places , To all those that call upon his name . To let us know that religion and holinesse is a matter of power , Wouldst thou know what thou art in religion ? Doest thou love God ? or call upon God ? It is not to be tolerated , to be Christians , to professe as Demas : oh no ; but they must bee such , as from the heart root are good , such as love God. Therefore darke disputes of election & predestination , at the first especially , let them go : how standest thou affected to God , and to good things ? look to thy heart , whether God have taught it to love or no , and to relish heavenly things : if he hath , thy state is good ; and then thou mayest ascend to those great matters of predestination , and election : but begin not with those , but goe first to thine owne heart , and then to those deep mysteries afterward . If a man love God , hee may looke back to election , and forward to glorification , to the things that eye hath not seene , nor eare heard , &c. But see first what God hath wrought in thy heart , what affection to heavenly things ; & thence from thy affections to goe backward to election , and forward to glorification , there is no danger in it . To come therfore to expresse more particularly this affection of love , which is the disposition that God requires and workes in all those that hee intends heaven to . Let us search into the nature of this love to God. What it is to love , we need not bee taught , for all men know it well enough ; it is better knowne indeed by the affection , than by discourse ; what it is to love , is knowne by those that love , better than by any books or treatises whatsoever : for it is the affection that is in all men . Naturall love , it is in those that have no grace at all ; and civill love , in those that are evill men . They know what it is to love , by reason of that wilde fire , that carnall love that is in them , that transports them . A man may see the nature of it in those , as well as in any : for set aside the extravagant nature of it , in such kinde of persons , we may see the nature of it : therefore I wil not meddle with that poynt , it is needlesse . I come therefore to this love of God , to shew how this streame of affection shold be caried in the right chanel to God the right object of it , who onely can make us happy by loving of him . Other things by loving of them , they make us worse , if they bee worse than our selves : for such as we love , such we are . Indeed our understandings make us not good or ill , but our love doth . By loving God , & heavenly things , wee become good : our affections shew what we are in religion . There bee foure things in this sweet affection , in true naturall love . There is an estimation & valuing of some good thing , especially when the love is to a better , when it is not between equals . Now there is a great distance betweene God and us . There is a high esteeme in common love , love will not stoope to nothing : there cannot be love maintained , but upon sight of a supposed excellencie : love will not stoope , but where it sees somewhat worth the valuing : therefore there is a high esteeme of somewhat as the spring of it . And that is the reason that wee say a man cannot bee wise , and love , in earthly things : because love will make a man too much to value those things that hee that apprehends better would not . In the second place , there is a desire to be joyned to it , that we cal the desire of union In the third place , upon union , and joyning to it , there is a resting , a complacencie , and contentment in the thing to which wee are united : for what is happinesse it selfe , but fully to enjoy what we love ? when we love upon judgement , and a right esteeme , to enjoy , that is happinesse , and contentment indeed . In the fourth place , where this true affection is , there is a desire of contentment to the party loved , to please him , to approve our selves to him , to displease him in nothing . Every one knowes that these things are in that affection by nature . Look to carnal self-love , a man may know what it is to love : the affection is all one in both . Take a man when hee makes himselfe his Idoll , as till a man love God , hee loves himselfe above all , hee is the Idoll , and the Idolater : hee hath a high esteeme of himselfe ; and those that doe not highly esteeme him , hee swels against them . Againe selfe-love makes a man desire to enjoy himselfe , and to enjoy his content , to procure all things that may serve for his contentment . Now when the Spirit of God hath purged our hearts of this carnall Idolatry of selfe-love , and selfe-seeking , and sufficiencie , & contentment ; in himselfe ; then a man puts God in stead of himselfe , grace , and the Spirit doth so ; and in stead of highly esteeming of himselfe , hee esteemes highly of GOD , and of CHRIST , and religion : then in stead of placing a sufficiencie in himselfe , and the things of this life , and resting in them , there is a placing of sufficiencie in GOD All-sufficient : And in stead of seeking his owne will , and content in all things . Mens mihi pro regno . My minde is to mee a Kingdome : then a man seeks to give contentment to GOD in all things , and to bee a foole , that hee may be wise ; and to have no will , and no delight in any thing that cannot stand with the pleasure of , and obedience to God. Thus a man by knowing what his owne naturall corruption is , he may know what his affection is to better things . First of all , there must bee an estimation , an esteeme of God , and Christ ; for to avoyd misconceit , wee take both these to bee one , God our Father in Christ , and Christ. Whatsoever Christ did for us in love , hee did it from the love of the Father , who gave him : And when we speake of the love of God , wee speake of the love of Christ to us . Therfore there must bee a high esteeming , and valuing , and prizing of God above all things in the world , and of his love . Now this must needs be so : for where grace is , it gives a sanctified judgment ; a sanctified judgement values and esteemes things as they are . Now the judgement apprehending God and his love to bee the best thing to make us happy , prizeth it above all , Whom have I in heaven but thee ? Psal. 73. and what have I in earth in comparison of thee ● he prizeth God and his love above all things in the world . Now if we would know if we have this judgement , wee may know it by our choyce ; this valuing it is known by choyce : for what a man esteemes and values highly , hee makes choyce of above all things in the world . What men make choyce of , is seene by their courses : we see it in holy Moses , Heb. 11. hee had a high esteeme of the estate of Gods people that afflicted people : as afflicted as they were , yet hee saw they were Gods people , in covenant with him , and more regarded of him , than all the people in the world besides : and upon his estimation hee made a choyce , hee chose rather to suffer afflictions with the people of God , than to enjoy the pleasures of sinne for a season His choyce followed his esteeme : so if we value and esteeme God , and religion , and love God above all things , we wil make choice of the Lord. As Saint Peter sayth , Iohn 6. when Christ asked them , Will you also forsake me ? sayth hee , Lord , whither shall wee goe ? Wee have made choyce of thee , whither shall wee goe ? thou hast the words of eternall life . Let us doe that in truth , that hee for a time failed to doe , when hee sayd , Though all forsake thee , yet will not I. If wee make this choyce of Christ , from the truth of our hearts , this shewes our esteeme . What is thy choyce ? Is it Religious wayes , and religious company ? is it the feare of God above all things ? One thing have I desired , that I may dwell in the house of GOD for ever , and visit his Temple . Psalm . 27. Hast thou with Mary , made choyce of the better part ? Doest thou value thy selfe as a member of Christ , and an heire of Heaven , as a Christian above all conditions in this world ? ( for what a man esteemes , hee values himselfe by ) then thou art a true lover , thou hast this love planted in thy heart ; because thou hast a true esteeme ? You see Paul accounted all dung and drosse in comparison of the excellent knowledge of Christ. Oh! that wee could come to that excellent affection of Saint Paul , to undervalue all things to Christ , and the good things by Christ , and Religion . Certainly it is universally true , where Christ is loved , and God in Christ , the price of all things else fall in the soule : For when we welcome Christ , then farewell all that cannot stand with Christ. Againe , our esteeme is knowne by our willing parting with any thing for that that we esteeme , as a wise Merchant doth sell all for the Pearle . Wee may know therefore that wee esteeme GOD , and his truth : for they goe together , God , and his truth , and religion ; wee must take God with all that hee is cloathed with , wherein he shewes himselfe unto us . If wee sell all for the truth of God , and part with all , & deny all for the love , and obedience of it , it is a signe wee have an esteeme answerable to his worth , and that we love him . Those therfore that will part with nothing for God , nor for Religion , and the Truth , when they are called to it , doe they talke of love to GOD ? they have no esteeme , they value not GOD ; if they did esteeme him , they would sell all for the pearl . Therefore those that halt in religion , that care not which way religion and the truth goes , so they may have honour , and pleasures in this world , where is their esteeme of the Gospell , and of the truth of Christ , and of God ? they have no love , because they have no estimation . Againe , what we esteem highly of , wee speake largely of . A man is alwayes eloquent in that hee esteemes : it will put him to the extent of his abilities , to bee as eloquent as possible hee can bee : you never knew a man want words for that hee prized , to set it out . Therefore when wee want words to prayse God , and to set out the value of the best things , it is an argument wee have poore esteeme of them . All goe together , GOD , and the things of GOD : What doe wee talke of loving GOD , and despise Christians , and Religion ? they are never severed . If a man esteeme the best things , hee will be often speaking of them . If a man set his affections upon a thing , it will suggest words at will. Therefore those that are cleane out of their Theame , when they speake of good things , are to seeke . Alas , where is the affection of love ? where is esteeme ? esteeme it makes a readinesse to speake . Esteeme likewise carries our thoughts : Wouldest thou know what thou esteemest highly ? What doest thou thinke of most , and highest ? thou mayest know it by that . Wee see the first branch , how wee may know we love GOD , if wee have a high esteeme , and valuing of GOD , by these signes . Secondly , where there is true love , and affection , there is a desire of union , of knitting and coupling with the thing loved , of necessi●tie it must be so : for love is such a kinde of affection , it drawes the soule all it can to the thing loved ; it hath a magneticall force , the force of a Load-stone . Every one knowes what this meanes . This affection of love makes us one with that wee love . If a man love the world , hee is a worldling ; a man of the world ; because affection breeds union : though a man bee never so base in choosing , whatsoever a man loves , he desires union with it , and being so , hee hath his name from that hee loves : hee that loves the world , is a worldling , an earth-worm . Now if there be the love of God , as in covenant , as a father in Christ , for so we must conceive of GOD , there will bee a desire of fellowship and communion with him by all meanes , in the Word and Sacrament , &c. If a man desire strangenesse , that he cares not how seldome hee receive the Sacrament , or come into Gods presence , is here love ? how can love and strangenesse stand together ? thou art a strange person from God , and the things of God , thou hast no joy in his presence , where thou mayest enjoy his presence here in holy things in this world , if thou delight not in his presence , and in union with him , how canst thou say , thou lovest him ? Can a man say he loves him , whose company hee cares not for ? Thou carest not for Gods company , thou mayest meete him in the Word and Sacraments , and in good company , Where two or three are gathered together , I will be in the middest . Doest thou pretend thou lovest GOD , if thou carest not for these ? thou hast no fellowship in this businesse : all that rellish not heavenly things , they doe not love . Now to try whether we have this branch of love , that is , a desire of union . Where therefore there is a desire of union with the partie loved , of uniting to that person ( for we speake of persons ) there wil bee a desire of communion ▪ a desire of Vnion will breed a desire of Communion ; that is , there will be a course taken to open our mindes : if we have a desire of communion with GOD , wee will open our soules often to him in prayer ; and we will desire that hee will open himselfe in speaking to our hearts by his Spirit : And wee will desire that he will open his minde to us in his Word : wee will bee carefull to heare his Word , and so maintain that sweet and heavenly Commerce betweene him and our soules , by this entercourse of hearing him , and speaking to him . Where two or three are gathered together , I will bee in the midst . Therefore th●se that make no conscience either of hearing the word , or of prayer publicke and private , a●d of using the glorious libertie wee have in Christ , of free accesse to the Throne of Grace , that doe not use this prerogative and priviledge to cherish that union and communion they may have with God , they love not God , and Christ ▪ Strangenesse is opposite to love , and it dissolves , and disunites affections ; therefore when wee are strange to God , that we can goe from one end of the weeke to the other , and from the beginning of the day , to the end of it , & not be acquainted with God , and not open our soules to him , it is a signe wee have no love , because there is no desire of union , and communion with him . Againe , where wee love , we consult and advise , and rest in that advice , as comming from a loving person ; especially if he bee as wise as loving : so in all our consultations , wee will goe to God , and take his counsell ; and when wee have it , wee will account it the counsell of one that is wise and loving . Those therefore that trust to their owne wits , to policie , and such like , what doe they speake of love , when they make not use of that Covenant that is betweene God and them ? they consult not with him , they make not his word , the man of their counsell ; they goe not to him by prayer for advice , they commit not their wayes to him , as the Psalmist speaketh . And this distinguisheth a good Christian from another man. A good Christian hee is such a one as acquaints himselfe with his God , and wil not loose that entercourse hee hath with God , for all the world . As Daniel , hee would not but pray , they could not get him from it with the hazard of his life . Againe , where this desire of union , and joyning is , there is a desire even of death it selfe , that there may be a fuller union , and a desire of the consummation of all things . Therefore so farre as wee are afraid of death , and tremble at it , so farre we want love . When the contract is once made betweene Christ and the soule of a Christian , for him to feare the making up of the mariage , when wee are now absent from the Lord , to feare the sweet , eternal communion wee shall have in heaven , where we shall have all things in greater excellencie , and abundance , it is from want of faith and love . Therefore we should bee ashamed of our selves , when wee finde such thoughts rising in our hearts ( as they will naturally ) to bee basely and distrustfully afrayd of death . Saint Paul sayth , I desire to be dissolved , and to bee with Christ , that is good , nay it is much better for mee ; nay , it is best of all to bee with Christ : therefore you see it stirred up his desire , I desire to bee dissolved , and to bee with Christ. Come Lord Iesus , come quickly , sayth the Church , Revel . 22. and the spirit in the Spouse , stirres up this desire likewise , Come , the Spirit and the Spouse say , Come . And wee should rejoyce to thinke there are happier times to come , wherein there will bee an eternall meeting together that nothing shall dissolve , as the Apostle sayth , 1 Thessal . 4. 17. when wee shall bee for ever with the LORD . Oh! those times cheare up the heart of a Christian before hand . Now where these things possesse not the soule , how can wee say , that wee love God ? In Cant. 1. the Church beginnes , Let him kisse mee with the kisses of his mouth : shee desires a familiar communion with Christ in his word and ordinances , Let him kisse me , &c. Let him speake by his Spirit to my heart . In this world Christ kisseth his Church with the kisses of his mouth . But in the latter end of the Canticles , Make haste my beloved ; she desires his second coming : thinks it not enough to have the kisses of his mouth , Make haste my beloved , and bee as the young Roes upon the mountaines of Spices , that is , come hastily from heaven , the mountaine of Spices , and let us meet together my beloved . These things be somwhat strange to our carnall dispositions : but if wee hope ever to attaine to the comfort of what I say , wee must labour that our hearts may bee brought to this excellent condition , to desire the presence of Christ ; that is , the second propertie of love . The third is to rest pleased and contented in the thing when wee are joyned with it , so farre as wee are joyned with it , to place our contentment in it , and it is in the nature of that affection to place contentment in the thing wee desire to have , whenwe have it once . Now wee may know this our contentment , whether wee rest in GOD , or no , by the in ward quiet and peace of the soule in all conditions ; when whatsoever our condition be in this world , yet wee know wee have the light of GODS countenance , and can rest , and bee content in it , more than worldly men in their corne , and wine , and oyle , as David sayth , Psalm . 4. I rejoyce more in the light of thy countenance , than when they have their corne , and wine , and oyle . When wee can joy , and solace our selves with the assurance of Gods favour , and love in Jesus Christ. Being justified by faith , we have peace with God , and rejoyce in God , as it is Rom. 5. wee rejoyce in God as ours . Therfore those that goe to outward contentments , that run out to them , as if there were not enough in God , and divine things , to content their soules , but they must be beholding to the divell , a●d to the flesh , for contentments ; this is not to rest in God. Hee is over-covetous whom God cannot content . If we be in covenant with him , hee is able to fill our soule , and all the corners of it : hee is able to satisfie all the delights and desires of it : hee is a gracious father in Christ. Whither should wee goe from him for contentment ? why should wee goe out of religion to content our selves in ●vain recreations & pleasures of sinne for a season , when wee have abundance in God ? And where there is contentment , there will be trusting in him , and relying upon him . A man will not rely upon riches , or friends , or any thing : for where we place our contentment , we place our trust . So farre as we love God , so farre wee repose affiance and trust in him ; he will be our rock , & castle & strength ▪ Wouldest thou know whether , thou restest in him or no ? In the time of danger , whither doth thy soule run ? to thy purse , if thou bee a rich man ? or to thy friends if thou bee a worldly minded man ? Every man hath his Castle to flye to . But the Name of the Lord is a strong Tower : hee that is a childe of God , flieth thither for refuge , and there hee covereth himselfe , and is safe . He enters into those chambers of divine providence , and goodnesse , and there he rests in all troubles . Therefore aske thy affections whither thou wouldest runne , if there should come a confusion of all things : when men are apt to say , Oh! what will become of us ? and they think of this and that : A good Christian hath God to rest in ; he hath God reconciled in Christ , and in his love he plants himselfe in life and death . He makes God his habitation and his Castle , as it is Psalm . 18. I love the Lord dearly , my Rock and my Fortresse . And Moses in Psalm . 90. for his Psalme it is , Thou hast been our habitation from everlasting to everlasting . Wee dwell in thee ; though in the world we are tossed up and downe , and live and die , yet wee alway dwell with thee . So a Christian hath his contentment , and his habitation in God , he is his house he dwells in , his rocke , his resting place , his centre in which he rests , Come unto mee , and yee shall finde rest to your soules . When a man is beat out of all contentments he may know by this , whether he love God , or no : As David when hee was beat out of all , and they were ready to stone him ; but hee trusted in the Lord his God. So in losses , and crosses , hast thou contentment in God , thou wilt fetch what thou losest out of the love of God ; and what thou art crossed in , thou wilt fetch out of Gods love : thou wilt say , this and that is taken from mee , but God is mine , I can fetch more good by faith from him , than I can lose in the world . A soule that is acquainted with God , when hee loseth any thing in the world , he can fetch it out of the ●cuntain and spring . He is taught to love God , he is skilfull this way , to pitch his hope and affiance in God , where he hath enough for all crosses . Let us labour to bring our souls more and more to this , and then wee shal know what it is to love God , by this placing of our contentment in him . Take all from me , sayth holy A●stin , so thou leave mee thy selfe : So a Christian can say , take all from mee , so I have God. Indeed where shall a man have comfort in many passages of his life , if he finde it not in religion ? What will become of a man in this uncertaine world , if hee have not somewhat where hee may place his content ? Oh! he will finde before hee die , that hee is a wretched man , hee knowes not where to finde rest , and contentment before he die ; hee will bee beat out of all his holds here , either by sicknesse , or one thing or other . The fourth and last is , where the true affection of love to God is , it stirs up the soule to give all contentment to God , to doe all things that may please him . This is the nature of love , it stirs up to please the partie loved . Isaacks sons saw that their father loved Venison , therfore they provided venison for him . Those that know what God loves , will provide what they can , that that God may delight in . He loves a humble , and a believing heart . Thou hast wounded me with one of thine eyes . The eye of faith , when the soule can trust in the word , & humbly go out of it self : his delight is in a broken yeelding heart , that hardnes not it selfe against his instructions , but yeelds . A broken heart that lies low , & heares all that God saith , Oh , it is a sacrifice that God is much delighted in : a humble spirit is such a spirit as God dwels in . He that dwels in the highest heavens , dwels in a humble spirit . Doth God delight in a meeke , broken , humble spirit ? Oh , then it will be the desire of a Christian to have such a spirit as God may delight in . A meeke soule is much esteemed , the hidden man of the heart is much prized ; search in Gods word what hee delights in , and let us labour to bring our selves to such a condition as God may delight in us , and we in him , & then it is a signe wee love him , when wee labour to procure all things that may give him content . You know that love where it is , it stirres up the affections of the partie to remove all things that are distastfull to the partie it loves . Therefore it is a neat affection ; for it will make those neat , that otherwise are not so , because it will not offend : much more this divine heavenly affection , when it is set on a right object , upon God , it is a neat , cleanly affection , it will purge the soule , it will worke upon the soule a desire to bee cleane , as much as can bee , because God is a pure , holy God , and it will have no fellowship with the workes of darknesse . Therfore as much as humane frailtie will permit , the soule that loves God , it will studie puritie , to keep it selfe unspotted of the world . It will not willingly cherish any sinne that may offend the Spirit . Those therefore that are carelesse of their wayes , and carriage , and affections , that make nothing of polluting , and defiling their affectictions , and their wayes , there is not the love of God in their hearts . It stirres up shame to be offensive , in the eyes of such a one , especially if they be great , there is both love and respect meet together , where it is a reverentiall love with respect , there is a shame to bee in a base , filthy , displeasing cōdition . God hates pride and idolatry , &c. therefore a man that loves God , will hate Idols , and all false doctrine , and worship that tends this way : his heart will rise against them ; because hee knows God hates it , and all that take that course ; he observes what is most offensive to God , and hee will avoyd it , and seeke what is pleasing to him . God and Christ are wondrously pleased with faith . Thou ha●t wounded mee with one of thine eyes . Faith , and love from faith wounds the breast of Christ : therefore let us labour for faith . Oh woman , great is thy faith . It it is such a grace , as bindes and overcomes God , it honours him so much . Let us ther●fore labour for faith , and in believing for all graces : they are things that God loves , therefore let us labour to be furnished with all things that he loves , especially those graces that have some excellencie set upon them in the Scripture , wee should most esteeme . Isaac when he was to marry Rebecca , he sends her jewels beforehand , that having them , shee might bee more lovely in his eye . So Christ , the husband of his Church , that hee might take more delight and content in his Church , hee sends her Iewels before hand , that is , hee enricheth his Church with the spirit of faith , meeknes , humilitie and love , and all graces , that he may delight , and take content in his Spouse . Those that have not somwhat that God may d●light in them , they have not the spirit of love . Those therfore that rebell in stead of giving God content , that resist the Spirit , and the motions of it , in the ministery , and in reprehension , and the like : those that live in sinnes directly against Gods command , that are common swearers , and filthy persons , neglecters of holy things , prophane , godlesse persons ; doe they talke of the love of God , and of heaven ? you may see the filthinesse of their hearts , by the filthiness that issues from them . God keepes not such excellencies for such persons : the love of God , and living in sinnes against conscience , will not stand together . A demonstration of love is , exhibitio operis , the exhibition of somewhat to pleas● God. Shew me in thy course what thou doest to please God. If thou live in courses that are condem red , never talke of love . It is a pittifull thing , to see in the boso●e of the Church , under the glorious revelation of divine Truth , that men should live apparantly , and impudently in sins against conscience , that glory in in theirshame . It is a strange thing that they should glory in their prophanenesse , and swaggering , that they should glory in a kinde of Atheistical carriage : as they have beene bred , so they will bee still . Many are marred in that , they are either poysoned in their first breeding , or neglected in it . To see under the glorious Gospel of Christ , that those that thinke they have soules eternall , that they should live in impudēt base courses , voyd of religion and humanitie , onely to satisfie their owne lu●ts , in stead of satisfying and obeying GOD ; men that live in the bosome of the Church , as beasts , and yet hope to be saved as well as the best : Oh! but the hope of the hypocrite , the hope of such persons will deceive them . Oh! let us labour therefore to have this affection of love planted in our hearts ; that God by his spi●it would teach us to love him , and to love one another . This affection of love must bee taught by God , it is not a matter of the braine to teach that , but a matter of the heart . God only is the great Schoolmast●r and teacher of the heart , he must not onely command us to love , but teach our affections by his holy Spirit , to enable our affections to love him . Where love is in this regard likewise to give content , there will bee love of all those whom the partie we approve our selves to , loves . Is there any of Ionathans posterity , saith David , that I may doe good to them for his sake . The soule that loves God , and Christ , sayth , Is there any good people , any that carry the image of God , and Christ ? it will bee sure to love them , it will doe good to Ionathans posteritie . Those that hate them that carry the image of God , and Christ , that their stomacke riseth against good men ; how do they love him that begets when they love not him that is begotten ? There cannot be the love of God in such a man : undoubtedly if we love God , wee shall love his children , and any thing that hath Gods stamp upon it : wee shall lov● his truth , and his cause , and religion , and , whatsoever is divine , and toucheth upon God , wee shall love it , because it is his . It is such an affection as sets the soule on worke to thinke , wherein may I give content to such a person ? It is full of devices & inventions to please : therefore ●t thinkes , can I give consent in loving such , and such ? as Christ sayth , he that respects these little ones it is to me , it is accountable on my part , I will see it answered . If the love of Christ be in us , wee will regard this because wee will thinke , Christ will regard me for the good I doe for his sake , and in his name , to this and that partie . Thus we see how we may try this sweet aff●ction , and not deceive our owne soules . And therefore where there is a desire of giving content , there will bee a zeale against all things , to remove all things in our places , and callings , that may offend : it will carry us through all difficulties , to please him , it will make us willing to suffer . I will please him , by suffering some indignitie for his cause . I will doe it , that I may ingage his affection to mee . Therefore the Disciples gloried in this , when they were thought worthy to suffer for Christs sake . Where there is a desire to please God , it is so farre from being ashamed , or afraid to suffer , that it joyes in this : Oh! now there is , occasion given to shew that God respects me more , if I , for his sake , stand out in his quarrel , and breake through all difficulties . It will make us please him in all things that wee are capable , in all things that we can doe any way in our standings ; as Christ describes it out of Moses , to love God with all our minde , with all our soule , and with all our strength , where love is , it sets all on worke to please , and give content . It sets the minde on worke to studie , wherein shall I please God ? and it will study Gods truth , and not serve him by our owne inventions : wee must serve and love GOD after his minde ; that is , as hee hath commanded . It will set the wits on work to understand how he will be served , and to love him with all our soule , & with all our heart , that is with all our heart , that is with the marrow and strength of our affections , with all my strength , bee a man what hee will be ; if hee bee a Magistrate , with the strength of his magistracy , if he be a minister , with the strength of his ministeriall calling : in any ●●ndition I must love him , with al that that condition inableth me to . For it is a commanding affection , and being so it commands all within and without to give content to the person loved : it commands the wit to devise , and the memorie to retaine good things ; it commands joy , and delight , it commands anger to remove hindrances : and so all outward actions , love commands the doing of all things , it sets all on worke . It is a most active affection , it is like to fire , it is compared to it , it sets all on worke and commands all that man is able to doe . Therefore those that studie not in all their indeavours according to their callings and places according to every thing that God hath intrusted them with , to please God , and to honour him in their conditions , they love not God. What a shame is it , that when God hath given us such a sweet affection as love , that hee should not have our love againe ? when wee make our selves happy in loving him . He is happy in his owne love , the father , Sonne , and holy Ghost , but when hee intends to make us happy , it is a shame that wee should not bestow our affections upon him . Much might bee sayd to this purpose for the triall of our selves whether we love God , or no. Let us not then forget these things : for it is the command both of the old and new Testament , they run both upon love . I give you a new Command , sayth Christ , and yet it is no new command , but old and ordinarie . But it is commanded now in the Gospell ; that is , it is renewed by new experiments of Gods love in Christ , that we should love him , as hee hath loved us , which is wonderfully ; that wee should love him , and love one another . And all this is in this affection , as we see when the holy Ghost would set out the disposition and qualification of such , as those great things are prepared for , that neither eye hath seen , nor care heard , nor hath entred into the heart of man , hee sets it downe by this , They are for those that love him . FINIS . SERMON the fourth . 1 COR. 2. 9. As it is written eye hath not seene , nore care heard , nor hath entred into the heart of man , the things that God hath prepared for them that love him . THat which hath already been sayd should force us to begge the Spirit of God to teach the heart , to teach us the things themselves the inside of them : for a spirituall holy man hath a spirituall knowledge of outward things , of the creatures , hee fees another manner of thing in the creature then other men doe . As another man hath a naturall knowledge of spirituall things , so a holy man hath a spirituall knowledge even of the ordinary Workes of God , and rayseth , and extracts a quintessence out of them , that a worldly man cannot see to glorifie God , and to buyld up his faith in the sense of Gods favour , &c. This I adde by the way to that . But the highest performance of this that there are things provided for Gods people , that neither eye hath seene , nor eare hath heard , &c. It is reserved for another World : for the promises of the Gospell have then their fulfilling indeed . These words are true of the state of the Gospell here now : but they have their accomplishment in Heaven , for whatsoever is begun here , is ended there : peace , begun here , is ended there ; joy that is begunne here , it shal bee ended there ; Communion of Saints that is begun here , it shall be ended there ; Sanctification that is begun here , it shall be ended there : so all graces shall be perfect , and all promises performed then . That is the time indeed when God shall discover things that neither eye hath seene , nor eare heard &c. In the meane time , let us learne to beleive them , and to live by faith in them , that the●e are such things . And GOD resetves not all ●or another World , but gives his Children a tast of those things before hand to comfort th●m in their distresses in this world ; as indeed there is nothing in this world of greater use , and comfort to rayse them , then the beginnings of Heaven upon earth : a little peace , & joy in the holy ghost will make a man swallow all the discontents in the world . Now God is so far good to us , as that he lets us have som● drops of these things before . hand to rayse up our spirits , that by a tast we may know what great things hee hath reserved for us : but of these things , and the use of them I spake before . We came then to speake of the qualificatiō of the persons For them that love him . Not that we love God first , and then God prepares these things for us : but God prepares them , and acquaints us what he meanes to doe with us , and then we love him . A christian knowes before , what title he hath in Christ to Heaven , and then he works : he knowes Christ hath wrought salvation for him , and then he workes out his salvation in a course tending to salvation in a course tending to salvation : for there must be working in a course tending to the possession of salvation , that CHRIST hath purchased , wee must not worke , and thinke by it to merit Heaven : wee know wee have Heaven , and those great things in the Title of Christ , and then wee fall on loving , and working . There is a cleane contrary order , betweene us , and those mercinaries , they invert the order of God , for , for whom God hath prepared these things , hee discovers them to the eye of faith , and then faith works by love : this I adde by the way . Now he sets downe this description of those persons for whom these excellent things are prepared , by this affection of love , by this grace of love , as being the fittest for that purpose to describe a Christian. Faith is not so fit , because it is not so discernable ; we may know our love , when wee cannot know our Faith. Oft times those that are excellent Christians , they doubt whether they beleive or no : but aske them , whether they love God , and his truth , and children or no ? oh yes ! they doe . Now God intending to comfort us , sets out such an affection , as , a Christian may best discerne : for of all affections , we can discerne best of our love . But to come to the affection it selfe , there are 3. things in love . There is the Affection , Passion , Grace , of love wee speake of the grace here . The affection is naturall . The passion is the excesse of the naturall affection , when it over flowes its bound . Grace is the rectifying of the naturall affection , and the elevating , and raysing it up to a higher object then nature can pitch on . The Spirit of God turnes nature into grace , and workes corruption , and passion out of nature , and passion out of nature , and elevates , and rayseth that , which is naturally good , the affection of love , to be a grace of love , hee rayseth it up to love GOD ( which nature cannot discover ) by spiritualizing of it , hee makes it the most excellent grace of all . So that while I speake of the love of God , thinke not that I speake of the meet aff●ction , but of the affection that hath a stamp of grace upon it : for affections are graces , when they are sa●ctified . And indeed all graces ( set illu●ination a side which is in the understanding ) spring from this . What is true grace , but joy , and love and delight in the best things , and all others spring from love ? What doe wee hate , but what is opposite to that we love ? and when are we angry , but when that we love is opposed , and wronged ? Then there is a ho●y zeale : so that indeed all grace is in the aff●ctions , and all affections are in this one primitive affection , this first borne , and bred affection , love . I speake of it then as a speciall grace . Now the way of discerning of it wee heard partly before . The way to discerne of this sanctified affection , this grace , is to know what wee esteeme : for love it is from an estimation . And likewise in the second place esteeme breeds a desire of union . And desire of union breeds content in the thing , when wee have it . And contentment in the person breeds desire of contenting backe againe . These things I stood on , and will not presse further . Let us examine , and trie our selves oft by our affections , how they stand biassed , and poynted , whether to God , and heaven whether to God , and heaven ward , or to the world : for we are , as we love . For what wee love , we ( as it were ) marry ; and if wee joyne our love to baser things , we marry baser things and so debase our selves : if wee joyne in our affections to things above our selves , to God , and spirituall things , we become spirituall as they are . So that a man stands in the World betweene two goods , somewhat that is better then himselfe , and something that is meaner ; and thereafter as hee joynes in his affections , thereafter hee is : for the affection of love to God , and to the best things makes him exellent ; and his affection to baser things make him base . Let a man be never so great in the World , if his affections to base , he is a base person : therefore wee have the more need ●o trie our affections . But to answere some cases breifly . It will be objected , may we not love any thing but God , and holy things ? may we not love the Creatures , because it is here specified as a note of those , that these things are prepared for those that love God ? Yes ; we may love them , as we see somewhat of God in them ; as every creature hath somewhat of GOD in them ; whereupon GOD hath the style of every creature that hath good in it . Hee is called a Fountaine , a Rocke , a Shield , every thing that is good : to shew that the Creatures , every one hath somewhat of GOD ; hee would not have taken the style of the Creature else . We may love the Creature as it hath somewhat of GOD in it , a being , or comfortable being , or somewhat , and as it conveyes the love of God to us , and leads us back againe to God. There is no Creature , but it convey●s , some love , and beames , & excellency of God to us , in some kinde , and leads us to God : so we may love other things . We may love men and love GOD in them , and love them for God , to bring them to God , to leave a holy impression in them , to bee like God , there is no question of this : but the love of God that is the spring of all . But it will bee sayd by some weake conscience , how shall I know I love God , when I love the world , and worldly things ? I love my children , and other things ( perhaps that are not ill ) I feare I love them more then God. We must know for this , that when two streames run in one channell , they runne stronger then one streame , when a man loves other good things ; nature goes with grace , so nature going with grace , the streame is strong : but when a man loves God and Christ , and heavenly things , there is grace only , nature yeilds nothing to that . When a man loves his children or his intimate friends , &c. Nature going with grace , it is no wonder , if the streame bee stronger when two streames runne in one . So corruption in ill actions oft times carry the affections strong . As in many of our loves there is somewhat naturall , that is good , yet there is some corruption , as to love a man for ill ; here nature , and corruption is strong : but in supernaturall things grace goes alone . Then againe we must not judge by an indeliberate passion , by what our affection is carried suddenly , and indeliberately to : for so wee may joy more in a sudden thing , then in the best things of all , as in the sight of a friend there may bee a sudden affection : but the love of GOD it is a constant streame , it is not a Torrent but a Current , that runnes all our life-time : therefore those affections to GOD , and heavenly things in a Christian they are perpetuall ; they make no great noyse perhaps , but they are perpetuall in the hear● of a Christian : a sudden Torrent , and passion ●nay transport a man , but yet he may have a holy and heavenly heart . I speake this for comfort . I , but my love to God is faint and little . Well , but it is a heavenly sparke , and hath divinity in it ; it is from Heaven , and is growing , and vigorous and efficacious : and a little heavenly love , will wast all carnall love at length , it is of so vigorous , and constant a nature . It is fed still by the spirit ; and a little that is fedde , and maintained , that is growing , that hath a blessing in it , ( as the love of God in the hearts of his hath : for God continually cherrisheth his owne beginning ) that little shall never be quenched , but shall overgrow nature at length ; and eate out corruption , and all contrary love whatsoever . Though for the present wee see corruption over-power , and oppresse grace : yet the love of God being a divine sparke , and therefore being more powerfull ( though it bee little ) then the contrary , it hath a blessing in it to grow till at length it consume all . For love is like fire ; as in other properties so in this , it wasts , and consumes the contrary ; and rayseth up to Heaven , and quickens , and enlivens the persons , as fire doth : and it makes lightsome dead bodies , it transformes them all into fire like it selfe . So the love of God by little and little transformes us all to bee fiery , it transformes us to be lovers . These cases needed a little touching to satisfie some , that are good , and growing christians , and must have some satisfaction . But it may bee asked againe , ( as indeed wee see it is true , ) what is the reason that sometime meaner Christians have more loving soules , then great Schollers , men of great parts ? one would thinke that knowledge should increase love , and affection . So it doth if it be a cleare knowledge ; but great wits and pates and great Schollers busie themselves about questions , and intricacies , and so they are not so much about the affections A poore Christian oft times takes those things for granted , that they study , and dispute , and canvasse , and question : there is a heavenly light in his soule that God is my Father in Christ , and Christ God and man is my Mediator hee takes it for granted , and so his affections are not troubled ; whereas the other having corruption answerable to his parts , great wit , and great corruption , he is tangled with doubts , and arguments ; he studies to informe his brayne , the other to be heated in his affections . A poore Christian , cares not for cold nicities that heate not the heart , and affections ; he takes these for granted if they be propounded in the Scripture ; instead of disputing , h●e beleives , and loves , and obeys ; and that is the reason that many a po●re soule goes to Heaven with a great deale of joy , when others are tangled , and wrapped in their owne doubts : so much for satisfying of these things . To goe on therefore to give a few directions how to have this heavenly fire kindled in us , to love God , considering such great things are provided for those that love God , It is a matter of consequence , as we desire Heaven we must desire this holy fire to bee kindled in us . Let us know for a ground ( as it were ) that it is our duty to aime at the highest pitch of love that wee can , and not to rest in the lowest . The lowest pitch of loving GOD , is to love GOD because he is good to us , that is good , the Scriptures stoupes so low as to allow that , God would have us love him , and holy things for the benefit wee have by them : but that is mercinarie if we rest there : but God stoupes to allure us by promises , and favours , though wee must not rest there But we must love God , not for our selves , but labour to rise to this pitch , to love our selves in God ; and to see that we have happinesse in God , and not in our selves ; our being is in him , we must love our selves in him , and be content to be lost in God : that is , so to love God , that if he should cast us away ( his kindnesse is better then life ) doe others what they will we will love him , and our selves for his excellencies , and because we see our selves in him , and are his children , we must labour to rise to that , and that is the highest pitch that we can attaine to , we must know that for a ground . And know this for another , that when we speake of the love of God , we speake of love incorporate into our conversations , and actions , not of an abstracted love and affection ; but of love in our places , and callings , and standings , love invested into action . Therefore the Scripture sayth wee must love God , with all our minde with all our heart , with all our power , and strength , that is , in our particular places . To make it cleare . When we speake of love to God , we speake of love to him in our particular callings . He loves God that is a Magistra●e , and executes justic● for Gods Sake ; and he that is a Minister , and teacheth the people conscionably for Gods Sake , and shewes them the way to Heaven . He loves God as a man in the common Wealth , a states man , &c. That in that place seekes the glory of GOD , and the good of the Church , and Religion . Shall men talke of love to GOD , and their affections are stirred up I know not whereabout ? No , it is an affection that is discovered in actions . How can wee love God with all our might , except as farre as our might extends our love extends ? How farre doth thy activitie , thy power , thy sphere , that thou canst doe any thing , stretch ? so farre must thy love , and thou must shew thy love in all the powers , and abilities that God hath furnished thee with . For a man that hath great place , and opportunity to doe good , and to thinke it enough onely to love God in his Closet , &c. This is not the love wee speake of . A man must love God with all his might , as hee stands invested in relation this way or that way . The love of God in a private man , will not serve for a Magistrate , or a publik man : hee must shew hi love in his place by standing in the gappe , to hinder all the ill , and to doe all the good hee can , every man must doe so , but such a one more especially , because God hath tru●●ed him with more ; Well , these things premised , to come to some directions how to come to love God ? First of all , the way to love God is to have a heavenly light , to discover what wee are in our selves , and our emptinesse : for being as we are , we can never love God till wee see in what need wee stand of his favour , and grace , that wee are damned Creatures else . Now when we come to have our eyes opened to see our sinfulnesse , and emptinesse , we will make out to God , and make out to his mercy in CHRIST above all things . Indeed the first love is the love of dependance before we come to a love of friendship , and complacency with God : a love to goe out to him , and to depend upon him for mercy , and grace , and all . A love that riseth from the sense of our misery , and goes to him for supply . There is a sweet concurrence of misery , and mercie ; of emptinesse , and fulnesse ; of beggery , and riches . Now when wee see our owne misery , and beggery , and sinfulnesse , and then a fulnesse in God to supply , of riches to enrich us every way , then this breeds a love ; this is the way to all other loves that follow . And where this is not premised , and goes before , a man will never delight in God. In Luke 7. That good woman she loved much , why ? much was forgiven her , many sinnes were forgiven her . So when the soule shall see what need it hath of forgiving mercy , of pardoning mercy , and how many great debts GOD hath forgiven us in CHRIST , there will bee a great deal of love because there is a great deal forgiven . And we must begin indeed with seeing the infinite mercy of GOD before any other attribute of God , and then we shall love him after . This is the first thing . There is no soule that ever loves God so , as the poore soule that hath been abased with the sense of sinne , and its emptinesse ●●at it is empty of all goodnesse , and then sees a supply in the mercy of GOD in Christ ; those soules love GOD above all . Another way to love God , is to consider of his wonderfull goodnesse , to meditate , and thinke of it , he is good , and doth good , it is a Communicative goodnesse . Let us thinke of his goodnesse , and the streaming of it our to the Creature . The whole Earth is full of the goodnesse of the Lord. What are all the Creatures , but Gods goodnesse ? Wee can see nothing but the goodnesse of God , what is all the Creatures but Deus explicatus , God unfolded to our senses ? he offers himselfe to our bodies , and soules , all is Gods goodnesse . And then see this goodnesse fitted to us , it is a fit goodnesse that comes from God , he is good , and doth good , and so fitly , he proportions his goodnesse : for hee hath fitted every part of us , soule , and body with goodnesse , all the senses with goodnesse : what doe we see but goodnesse in colours ? What doe we heare but his good in those delights that come that way ? We tast , and feele his goodnesse , against the cold we have cloathing in hunger , wee have food , in all necessities in all exigences wee have fit considerations of God for all necessities whatsoever outward . But then for our soules , what food hath he for that ? the death of CHRIST his owne sonne to feed our soules . The soule is a spirituall substance , and hee thought nothing good enough to feed it but his own sonne ; wee feed on Gods love in giving CHRIST to death , and on CHRISTS love in giving himselfe to death . The soule being continually troubled with the guilt of some sinne or other , it feeds on this , it is nourished with CHRIST every day more , and more , especially at the Sacrament . Thus we see how GOD hath fitted his goodnesse to us . And then in particular dangers , how hee fits us with severall deliverances , so seasonably , as we may see Gods love in it . Then as GODS goodnesse is great , and fit , so it is neare us ; it is not a goodnesse a farre off , but GOD followes us with his goodnesse in whatsoever condition wee bee : hee applies himselfe to us , and hee hath taken upon him neare relations , that hee might bee neare us in goodnesse , hee is a Father , and every where ▪ to maintaine us . Hee is a Husband , and every where to helpe ; hee is a friend , and every where to comfort , and counsell : so his love it is a neare love : therefore hee hath taken upon him the nearest relations , that we may never want God , and the testimonies of his love . And then againe this goodnesse of God which is the object of love , it is a free goodnesse meerely from himselfe , and an overflowing goodnesse , and an everlasting goodnesse , it is never drawn drie , hee loves us unto life everlasting : he loves us in this World , and followes us with signes of his love in all the parts of us , in body , and soule , till hee hath brought body , and soule to Heaven to enjoy himselfe for ever there . These , and such like considerations may serve to stirre us up to love God , and direct us how to love God. Benefits will worke upon a beast as it is Isaiah ● . Heare oh Heavens , and hearken oh earth , the Oxe knoweth his owner , and the Asse his Masters Cribbe : but my people have forgotten mee . Proud men become ba●er , and more brute then the very brutes : benefits will moove the very brute Creatures . So I say these favours to us in particuler should moove us , except wee will bee more brute , then the brutes themselves . Especially to moove us all , consider some particularities of favours to us more then to others : for specialties doe much increase love , and respect . Consider how God hath followed thee with goodnesse outwardly , when others have beene neglected . Thou hast a place in the World , and Riches , and Friends , when many other excellent persons want all these . There are some common favours to all Christians : as the favour wee have in CHRIST , forgivenesse of sins , Sanctification , and such other favours . But there bee some specialties of Devine providence , whereby it appeares that GODS providence hath watched over us in some particulars more then others , those bee speciall ingagements . And is there any of us that cannot say that GOD hath dealt specially in giveing them some mercie more then to others ? I adde this therefore to the rest . Againe to help● us to stirre up this grace of love , consider those examples of loveing , of those that have then lived in former times : take David , and Paul , and other holy men . David wonders at his owne love . Lord how doe I love thy Law ? And have wee not more cause comparing the grounds of our affection , when wee have more then they in those times ? What , did hee wonder at his love of GODS Law , when the Canon was so short ? they had onely Moses , and some few Bookes ; and wee have the Canon inlarged , wee have both the old , and new Testament : shall not wee say much more , how doe I love thy Law , thy Gospell , and Divine truthes ? This should shame us , when they in darke times so loved the truth of GOD , and wee see all cleare and open , and yet are cold ? Likewise it is good in this case to converse with those , that are affectionate : as face answereth face , so spirit answers spirit , as Iron sharpneth Iron , so one sharpens another . Conversation with cold ones will make one cold . For the abundance of iniquitie , the love of many shall wax cold . Conversing with sinfull cold people casts a dampe upon us : but let us labour , if we will bee wise for our soules , when wee finde any coldnesse of affection , to converse with those that have sweete , and heavenly affections , it will mervaylously worke upon our hearts . I might say much this way to stirre us up , and direct us how to love God. But indeed nothing will so much inable us to love God , as a new nature : nature will love without provocation : the fire will burne , because it is fire ; and the water will moysten , because it is water ; and a holy man will love holy things , because hee is holy : a spirituall soule will love spirituall things , because hee is spirituall : therefore besides all , adde this that our natures bee changed more , and more , that they be sanctified , and circumcised as God hath promised , I will circumcise your hearts , that yee may love me . There must bee a circumcised heart to love God , wee must bee sanctified to love God : for if nature bee not renewed , there cannot bee this new Commandement of love ; Why is love called a new Commandement , and an old Commandement ? It is called old for the Letter , because it was a command in Moses time , thou shalt love the Lord with all thy soule . But now it is a new Commandement : because there is abundance of spirit given by CHRIST , and the spirit sanctifies us , and writes this affection in our hearts . It was written in stone before : but now it is written in our hearts by the spirit . And now there are new incentives , and motives to love , since CHRIST came , and gave himselfe for us , new incouragments , and provocations to love , therefore it is a new Commandement , from new grounds , and motions that are more a great deale then before Christ. But there must be a new heart to obey this new command of love ; the old heart will never love . Therefore we must with all the meanes that may be used , begge the spirit of sanctification , especially , beg the discovery of Gods love to us : for our love is but a reflection of Gods love : we cannot love God except he love us first : now our love being a reflection of Gods love , we must desire that he would give us his spirit , to reveale his love : that the spirit being a witnesse of Gods love to us , may thereupon be a spirit of love , and sanctification in us . And let us labour to grow more in the assurance of Gods love , and all the evidences of it , let us dwell long in the meditation of these things , the dwelling in the meditation of Gods love , it will make us to love him againe : as many beames in a burning glasse , meeting together they cause a fire many thoughts of the many fruites of Gods love in this World , and what hee intends us in the World to come , our hearts dwelling on them , these beames will kindle a holy fire in our hearts . Many are troubled with cold affections , and wish oh ! that they could love ! they forget the way how to love , they will not meditate ; and if they doe meditate they thinke to worke love out of their owne hearts , They may as well worke fire out of a Flint , and water out of a stone : our hearts are a barren Wildernesse . Therefore let us begge the spirit that God would alter our hearts , with meditation and all other helpes : that God would sanctifie us , and discover his love to us , and that hee would give us his spirit ( for hee doth the one where he doth the other , ) when God doth so , then wee shall bee enabled to love him . Wee must not thinke to bring love to God , but we must fetch love from God , wee must light our Candle at his fire : thinke of his love to us , and begge the spirit of love from him , love is a fruit of the spirit That is the course wee ought to take , for GOD will teach our hearts to love . Now to stirre us up the more , to adde some motives , and incouragments to labour more to get this affection . Let us consider seriously that without this love or God we are dead , and whatsoever comes from us it is still-borne , it is dead : without love wee are nothing , without love all that comes from us is nothing , without love I am as a tinkling Cymball sayth Paul. For a man to be nothing in Religion , and all that comes from him to be dead , and still-borne , to bee abortive actions who would bee in such a cafe ? Therefore let us labour before we doe any thing that is good to have our hearts kindled with the love of God , and then we shall be somebody , and that that we doe will be acceptable , for love sweetens all performances . It is not the action , but the love in the action : as from God it is not the dead favour that comes from him that comforts the soule of a Christian so much , as the love , and sweetnesse of God in the favour , that is better then the thing it selfe , when we have favour from God in outward favours ; Consider the sweetnesse tast and see how gracious the Lord is Psal. 34. The tast of the love and favour of God in the blessing is better then the thing is selfe , for it is but a dead thing . And so from us back againe to God , what are the things wee performe to him ? they are dead : but when they are sweetned with the affection of love , done to him as a father in Christ , he tasts our performances as sweet ; love makes all wee doe to have a relish , and all that he doth to us : therefore wee should labour for this sweet affection . And with all consider , that we may be called to doe many things in this World ; surely there are none of us but wee have many holy actions to performe , wee have many things to suffer , and indure in the World , many temptations to resist ; what shall , or will carry us through all ? Nothing , but love ; if we have loving , and gracious hearts , this affection will carry us through all good actions , through all oppositions and temptations : for love is strong as death . Considering therefore that there are so many things that will require this affection , this blessed wing , and winde of the soul , to carry us along in spight of all that is contrary , through all opposition , let us labour for love , and that affection will carry us through all . Indeed if we have that , it is no matter what a man suffers : a man can never be miserable that hath this affection of love ; if this heavenly fire be kindled in him , he cannot be miserable , take him in what condition you will , take him upon the wrack . S. Paul in the dungen sung at midnight in the dungeon , in the stocks , at an uncomfortable time , and place , when he had been misused , his heart was inlarged to sing to God out of love . Nay every thing increaseth it ; the things we suffer , increaseth this flame : let a man love God , whatsoever he suffers in a good cause it increaseth his love , hee shall find his love increased with it ; the more hee loves the more he can suffer , and the more he suffers the more he loves God , and the more he increaseth in a joyfull expectation of the times to come : and love is alway with joy & hope , and other sweet affections ; it drawes joy with it alwayes , and hope of better things ; and as joy increaseth , and hope increaseth , so a mans happinesse increaseth in this World. Therefore it is no matter what a man suffers that hath a gracious , and loving heart , enlarged by the Spirit of God : let him never thinke of what he suffereth of paine , of losses , and crosses , if God discover his fatherly breast , and shine on him in Christ , and he looke on God reconciled , and tast of the joyes of Heaven before hand : if you tell him of sufferings , you tell him of that that incourageth him . It is an argument I might be long in , and to great purpose : for if we get this holy fire kindled once , we shall need little exhortation to other duties , it would set us on worke to all , and like the fire of the Sanctuary that never went out : so it is such an affection , that if it bee once kindled in the heart it will never out . It is a kinde of miracle in ill when we love other things besides God , baser then our selves ; it is as much as if a River should turne backward . For man that is an excellent Creature , to be carried with the streame of his affection to things worse then himselfe , it is a kind of monster for a man to abuse his understanding so . What a base thing is it for a man to suffer such a sweete streame as love a holy current to run into a sinke ? who would turne a sweete streame into a sinke , and not rather into a garden ? into a sweet place , to refresh that ? Our love is the best thing in the World , and who deserves it better then God , and Christ ? we can never returne any thing , but this affection of love , wee may againe . And can wee place it better then upon devine things , whereby we are made better our selves ? doth God require our affections for himselfe ? No ; it is to make us happy . It advanceth our affection to love him , it is the turning of it into the right streame . It is the making of us happy that God requires it . For consider all things that may deserve this affection . It will keepe us from all sin : what is any sin , but the abuse of love ? for the crookednesse of this affection turnes us to present things that is the cause of all sinne . For what is all sin , but pleasure , and honours , and profits the 3. Idolls of the World ? all sin , is about them . And what are all good actions but love well place● ? the well ordering of this affection is the well ordering of our lives , and the misplacing of this affection is the cause of all sinne . And to make us the more carefull this way , consider that when wee place our affections upon any thing else , consider the vanity of it ; we loose our love , and the thing , and our selves . For whatsoever else wee love , if we love not God in it , and love it for God ; it will perish , and come to nothing ere long . The affection perisheth with the thing , we loose our affections , and the thing , and loose our selves too misplaceing of it . These are forcible considerations with understanding persons . And if we would use our understanding , and consideration , and meditation , and our soules , as wee should , to consider of the grounds , and incouragments we have to love God , and the best things whereby we may be dignified above our selves , it would not be as it is : we should not bee so devoyd of grace , and comfort . It was a miracle that the 3. yong men should bee in the middest of the furnace , and bee there as if they were in another place , no hotter . And it is a miracle that men should be in the middest of all incouragements that we have to love God : as there is not the like reasons for any thing in the World to keepe our soules in a perpetuall heat , of affection to love God ; no motives , or arguments , or incentives , all are nothing to the multitude of arguments , we have to inflame our affections : and yet to be cold in the middest of the fire , it is a kind of a miracle , to have darke understandings , and dead affections : that notwithstanding all the heavenly meanes we have to keepe a perpetuall flame of love to God , yet to be cold , and darke in our soules : let us bewayle it , and be ashamed of it . What doe we professe our selves ? Christians , heires of Heaven , so beloved of God as that he gave his owne Sonne to deliver us , being rebells , and enemies , in so cursed a state , as we are all in by nature : poore Creatures , inferiour to the Angells that fell , that he should love man ; sinfull dust , and ashes so much as to give his owne Son to free us from so great misery , and to advance us to so great happinesse , to set us in heavenly places with Christ , and to have perpetuall communion with him in Heaven , to have such incouragements , and to be cold , and dead hear●ed : nay wilfully opposite in our affections , to bee enemies to the goodnesse of God and grace , having such arguments to love God. And yet how many spirits edged by the Divell , oppose all that is good , and will not give way to Gods Spirit ? God would have them Temples , they will be styes , God would marry them , nay , they will be harlots . GOD would have them happy here , and here after : no , they will not , they will have their owne lusts and affections . Let us bee affrayd of these things , as we love our owne soules , and ourselv●s : and consider what incouragments wee have to love God for which such great things are reserved as , neyther Eye hath seen , nor Eare heard , nor hath entred into the heart of man to conceive . FINIS . Imprimatur Tho. Wykes . Aug. 1638. Notes, typically marginal, from the original text Notes for div A12185-e1770 The coherence . The best Ministers will not shun to be tried by the best judgments Scope of the words , and explication . The mysteries of the Gospell hidden from naturall men . Isai. 64. 4 ▪ The way to set forth divine things . 1. Pet. 1. What is meant by those things the eye hath not seen . D●●trines A question God reveals secret things that are excellent to his children . Three degrees of revelation . Vers. 11. The Gospell is hid , without the Spirit to discover the minde of God. 1 Iohn 3. 2. 1. Vse . Instruction Why so many heresies touching the Gospel . 2. Instruction . In d●vine truths above nature , wee are not to trust to reason too much . An use of direction . How to study and read divine truths GODS course with his children to shew them these mysteries . Supernaturall objects require supernatural senses . Simile . Of knowledge joyned with feeling . 1 Cor. ● . 14. 15. Concerning spirituall sight . It is not in nature to shew us these divine mysteries . Another use of In●struction . A rule to value things by . I● is the best wisedome to be wise to salvation . Augustine . Value the Scriptures Ground of the Martyrs patience . A godly man suffers these things in his senses for those that are above his senses . Rom. 8. What Popery is . Isai. 64. Merit hath no proportion with glory . We cannot be too exact in holy duties . Notes for div A12185-e3320 The scop● coherence & division , more cleared . The wisedom of God h●d from wise men . 1 Point . Observation . Naturall wits conceive not the Gospel Wicked men talk of repentance , but do not rerepent . A holy man feeles sin heavy . Carnall men hate the light . They know them but by a common light An objection answered for explicatiō . 1. Answ. Ephes 3. By way of negation . By way of eminence . What tho we should have of the world ? What true r●ches are . What true beautie is . Gods children have a taste of heaven before they come there . What peace in heaven is . Heaven on earth . 1 Ioh. 3. Reasons . 1 Reason . 2 Reason . 3 Reason . If wee would see God as he is , we must die . Use. I. The meditation of the life hereafter , steeres a Christians life here . 2 Vse . 3 Vse . Ephes. 1. 1 Pet. 1. Every petty crosse will not cast downe a believer . 4 Vse . Hee comforts himselfe with his hopes of heaven , against the slightings of the world . Envie not wicked men , but pitty them joy unspe● 1 Ioh. 3. To be called a son of God , is to be so . Vse . Why men are drowned in the world . How to get the conquest of any temptation . The fourth particular . Some questions answered for explication . 2 Quest. Answ. F●ith a hidden grace . Quest. Answ. 4 Quest. Answ. For whom these are prepared . Observ. R●asons . No gett●ng to heaven , without change of our natures . A carnall man-wants eyes to see heaven . Vse . Take heed of vaine hope . G●eatnesse nor hono●s can pacifie conscience 2 Vse . Look within thee for the evidences . Looke to thy affections . Notes for div A12185-e5810 A briefe recapitulation of some former things with addition . God prepared happinesse for us before all eternitie . It is a base thing to be too much in love with any earthly thing . Try thy selfe by thy love . Wee may know heaven to bee ours by the disposition of our hearts . 1 Pet. 1. God hath not ordained heaven for his enemies . Observ. Merit confuted . Love a commanding affection . Our actions are but still-born with●out affections . When a man puts God in stead of himselfe . There must be an esteeme of God and Christ. Psal 73. Heb. 11. Ioh. 6. Psal. 27. If we esteeme God , wee shall part with any thing besides . 2 Where there is true love , there is a desire of union . Strangenesse is opposite to lov● . Psal. ●7 . Where thi● u●ion is , there is a desire of death it selfe . Revel . 22. 1 Thess. 4. 17. Cant. 1. Desire the presence of Christ. Psal. 4. Rom. 5. God can fill our soules . Psal. 18. Psal. 90. Augustine ▪ Se● what God loves , delight in that , and provide it for him . Isai. 65. Love● will purge your heart . Love from faith woundeth the breast of Christ. If we love God , wee shall love whatever is divine , or toucheth on God. Love to God , studies how to please God. Studie in thy place how to put forth the best of ●hy indevours to please God. Notes for div A12185-e8200 〈◊〉 1. Psal. 34. 
A68733	----	A fountain sealed: or, The duty of the sealed to the Spirit, and the worke of the Spirit in sealing Wherein many things are handled about the Holy Spirit, and grieving of it: as also of assurance and sealing what it is, the priviledges and degrees of it, with the signes to discerne, and meanes to preserve it. Being the substance of divers sermons preached at Grayes Inne. By that reverend divine, Richard Sibbes, D.D. and sometimes preacher to that honourable society. Sibbes, Richard, 1577-1635. 1637 Approx. 200 KB of XML-encoded text transcribed from 146 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A68733 STC 22495 ESTC S117375 99852589 99852589 17917 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A68733) Transcribed from: (Early English Books Online ; image set 17917) Images scanned from microfilm: (Early English books, 1475-1640 ; 1082:6, 1495:15) A fountain sealed: or, The duty of the sealed to the Spirit, and the worke of the Spirit in sealing Wherein many things are handled about the Holy Spirit, and grieving of it: as also of assurance and sealing what it is, the priviledges and degrees of it, with the signes to discerne, and meanes to preserve it. Being the substance of divers sermons preached at Grayes Inne. By that reverend divine, Richard Sibbes, D.D. and sometimes preacher to that honourable society. Sibbes, Richard, 1577-1635. Goodwin, Thomas, 1600-1680. Nye, Philip, 1596?-1672. Marshall, William, fl. 1617-1650, engraver. [24], 251, [1] p. Printed by Thomas Harper, for Lawrence Chapman, and are to be sold at his shop at Chancery lane end, in Holborne, London : 1637. Editors' dedication signed: Tho. Goodwin. Philip Nye. With an additional title page, engraved, "A fountaine sealed. .. the 2d. edition.", signed: Will: Marshall. sculpsit. 1637. Identified as STC 22494 on UMI microfilm reel 1082. Reproductions of the originals in the British Library and Cambridge University Library. Appears at reel 1082 (British Library copy) and at reel 1495 (Cambridge University Library copy). Reel 1495: some print faded and show-through. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Holy Spirit -- Early works to 1800. 2007-02 TCP Assigned for keying and markup 2007-02 Aptara Keyed and coded from ProQuest page images 2007-03 Pip Willcox Sampled and proofread 2007-03 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A FOUNTAINE SEALED , OR The Dutie of the sealed to the SPIRIT And the worke of the Spirit in Sealing . BY Rich. Sibbes D. D. the 2 d Edition . Printed for L : Chapman & are to be sould at his shope at Chancery Lane end in Holborne . Will Marshall sculpsit . 1637. A FOUNTAIN SEALED : OR , The duty of the sealed to the Spirit , and the worke of the Spirit in Sealing . Wherein Many things are handled about the Holy Spirit , and grieving of it : As also Of assurance and sealing what it is , the priviledges and degrees of it , with the signes to discerne , and meanes to preserve it . Being The substance of divers Sermons preached at Grayes Inne . By that Reverend Divine , RICHARD SIBBES , D. D. and sometimes Preacher to that Honourable Society . LONDON , Printed by Thomas Harper , for Lawrence Chapman , and are to be sold at his shop at Chancery lane end , in Holborne , 1637. TO The truely Noble , and much honoured Lady , the Lady Elizabeth Brooke , Wife to Sir Robert Brooke . Madame : BEsides that deserved interest your Ladyship held in the fections and esteem of this worthy man more then any friend alive , which might intitle you to all that may call him . Authour . This small piece of his acknowledgeth a more speciall propriety unto your Ladyship . For though his tongue was as the Pen of a ready Writer in the hand of Christ who guided him , yet your Ladyships hand and Pen was in this his scribe and Amanuensis whilest hee dictated a first draught of it in private , with intention for the publique . In which labour both of humility and love , your Ladyship did that honour unto him which Baruch ( thogh great and Noble ) did but receive in the like , transcribing the words of Ieremiah from his mouth : wherin yet your Ladyship did indeed , but write the story of your owne life , which hath beene long exactly framed to the rules herein prescribed . We therefore that are intrusted in the publishing of it , deeme it but an act of Justice in us to return it thus to your Ladyship , unto whom it owes , even its first Birth : that so where ever this little Treatise shall come , there also this that you have done , may bee told and recorded for a memoriall of you . And we could not but esteeme it also an addition of honour to the worke , that no lesse then a Ladies hand ( so pious & so much honoured ) brought it forth into the world , although in it selfe it deserveth as much as any other this blessed wombe did beare . The Lord in way of recompence , write all the holy Contents of it , yet more fully and abundantly in your Ladyships heart , and all the lineaments of the Image of Iesus Christ and seale up all unto you by his blessed spirit , with joy and peace to the day of Redemption . Madame , we are your Ladyships devoted , THO. GOODWIN . PHILIP NYE . THE CONTENTS . GRieve not the holy Spirit of God. The Holy Ghost why called a Spirit , page 3 Why holy , page 5 From the Apostles disswasion , these foure presupposed truths . 1 That the holy Ghost is in us , page 8 2 And is as a guide to us , page 12 3 The best of us are apt to grieve him , page 13 4 Therefore wee should bee carefull of it , page 14 § 1 Of grieving the Spirit . I What it is to grieve the Spirit , page 16. how the Spirit worketh in us , page 20 II Wherein doe we especially grieve the Spirit . 1 In our selves , and that in these particulars . 1 In walking contrary to , and in neglecting of its motions , page 25. and comforts , page 27. seeking comfort from the flesh , page 28 2 By unkindenesse , page 29. the sinnes of Professors , and those that have most acquaintance with the Spirit , grieve most , page 30 3 By presumptuous sinnes , page 33 , sinnes against knowledge of two sorts . ibid. why voluntary sinnes are so great , and grieve the Spirit so much , page 36 , the reason why sinnes of the second Table grieve most , page 39 , upon divers respects the same sort of sinnes may grieve more and lesse , page 44 4 By worldlinesse and paying tribute to the flesh , page 45 5 Abusing spirituall things to our owne ends , page 48 , and fathering the workes of the flesh upon the spirit , page 49 6 By sins against the Gospell , page 49 , slighting ordinances , page 51 7 Sinnes plotted and contrived , page 57 8 By false judgement of things , page 55 9. By not using the helpes we have , page 58 10 Cavilling against the truth , page 59 11 By doing duty in our own strength , page 61 12 Thrusting our selves into over-much worldly imployment , page 61 , whence , 13 Omission or slight performance of duty , page 63 2 In others many wayes , as , 1 Neglecting the grace in them , page 65 2 Sharpe censures , page 65 3 Superiours by unjust commands , page 66 4 Inferiours by untractablenesse , 5 By evill examples , page 68 III How we may know when we have grieved the spirit , page 69 and what is the danger of it , page 71 How farre a childe of God may grieve the Spirit . page 76 Of the sinne against the Holy Ghost , page 81 , and a twofold miscarriage about it in censuring , page 82 IIII What course we should take to prevent grieving the Spirit , page 84 , in divers rules . 1 Give your selfe up to the government of it , page 84 2 Subject constantly to the Spirits motions : they are knowne from other motions . 1 By a speciall strength in them , by which they are raised to higher ends , page 87 2 By their constancy , page 88 3 They proceed from a changed heart , page 89 4 They are seasonable , ibid. 5 A selfe evidēce in thē , page 90 6 Orderly , in respect of both Tables of the law , ibid. 7 Dependant upon God , page 91 3 Ioyne and co-operate with the Spirit , page 92 4 Turne motions into resolutions , page 94 , and resolutions into practise , page 95 5 Depend on ordinances , and get a heart suteable to them , page 96 6 Observe the Spirits first withdrawing , and search the cause , page 100 7 Take heed of such sinnes as we terme little ones , page 102 , and looke upon all sinne in the rise and root of it , page 104 8 Get spirituall wisedome to know what is pleasing and displeasing to the Spirit , page 105 9 Vpon breaches , renew repentance , page 108 10 Avoyd corrupt communication , page 109 Whereby you are sealed . § 2 Of the sealing of the Spirit . 1 Christ is sealed , page 122 2 So are Christians . page 125 I What this sealing is , and how it is wrought , page 125 II The privileges of it . A seale serveth for 1 Confirmation , page 131 2 Distinction , page 132 3 Appropriation , page 139 4 Estimation , page 141 5 Secrecy , page 144 6 Security , page 146 III Degrees of sealing . 1 The worke of faith , page 149 2 Sanctification , page 150. yet not without a new act of the Spirit , page 153. the reasons , page 155 3 Ioy , page 156. which hath its degrees also , page 158 , being from the spirit , page 159 Of the three witnesses on earth 160 , their order , page 164 Of the witnesse of the Spirit immediately from it selfe , which is the highest , and that which bringeth most joy , page 166 Of such joyes and raptures of the Spirit , and how they are knowne from illusions , page 169. as 1 By what goes before them : as 1 The word imbraced by faith , page 171 2 Deep humiliation , page 172 3 Selfe-denyall , page 174 4 Comfort & victory , page 175 5 Spirituall strength put forth in duty , page 176 2 By what accompanieth them : as , 1 Pryzing ordinances , page 177 2 Liberty & boldnesse with God , page 179 3 And for the most part Sathans malice , page 180 3 By what followeth them , 1 More humility , page 180 2 Increase of spirituall strength , page 181 3 A joyfull expectation of Christ , page 183 4 Other degrees of sealing from the divers degrees of revelation , page 185 Vnto the day of Redēption . § 3 Of the day of Redemption . 191 From the consideration of what formerly hath beene spoken , some generall conclusions are collected , page 202 I Concl. Wee may attaine to the knowledge that wee are in the state of grace , page 203 All that have faith , have not assurance , page 209 II Concl. Vpon knowledge of our state of grace for the present , we may be assured of our future full redemption , page 215 Why we pray for forgivenesse of sinnes notwithstanding , page 218 This assurance we have , page 221 that , first , God may be glorified , 222 , secondly , our soules comforted , page 223 III Concl. This assured knowledge is wrought by the Spirit , page 224 IIII Concl. The sealing of the Spirit unto salvation , should bee a prevailing argument not to grieve the Spirit , page 228 1 To those that are not as yet sealed , page 230 2 To those that are sealed either in a lower , page 233. or higher worke of sealing , page 236 , and that from 1 Ingenuity , page 237 2 Benefit received from the Spirit , page 239 3 A kinde of necessity , page 240 4 The nature of love , page 241 5 And other graces , as faith and hope , that worke by assimilation . page 242 The doctrine of assurance is no doctrine of liberty , page 243 But of deepe and sweet ingagement , page 244 Therefore we should preserve the worke . page 247 FINIS . Ephes . 4. 30. And grieve not the holy Spirit of God , whereby ye are ●ealed unto the day of redem●tion . WHether the words bee a Command ensuing from authority or , counsell , from wisedome , or a caveat from Gods care of our soules , it is not materiall : considering both Counsell and Caveats of the great God , have both force of a Command , with some mixture of the sweetnesse of love : the Apostle as his manner is , from the largenesse of his Spirit , riseth from a particular disswasive from corrupt communication , in the verse before , to this generall advise of not grieving Gods Spirit by sinne ; especially against conscience inlightened : and this disswasive from evill , is inforced from a dangerous effect of grieving the spirit of God ; and the danger of grieving ariseth from this , that it is the Spirit of God , and God himselfe whom we grieve , and a holy Spirit , holy in himselfe , and holy as the cause of all holinesse in us ; and hee that after he hath wrought holinesse in us , sealeth and confirmeth us in that act of grace , untill the day of our glorious redemption : so that the grounds of not grieving , are from the greatnesse and goodnesse of the person whom we grieve , and from the greatnesse and constancie of the benefits we have by him . To speake something of the person , the holy Spirit is called a Spirit , not onely by nature , as being a spirituall essence , but in regard of his person and office , he is both breathed from the Father and the Sonne , as proceeding from them both ; and by office , breatheth into all that God hath given Christ to redeeme , and him to sanctifie ; he is so the spirit of God in proceeding from God , as that he is God , which who so denieth , deny their own Baptisme ; being as well Baptized into the name of the Holy Ghost , as into the Father and the Sonne ; and no lesse a person , then God , is needfull to assure our soules of Gods love , and to change our nature , being in an opposite frame : who can reveale to us the minde of God , but the Spirit of God ? and herein we may see the joynt forwardnesse both of the Father and Son and holy Ghost ; when both Father and Sonne joyne in willingnesse to send so great a person to apply unto us , and to assure us of that great good the Father hath decreed , and the Son performed for us . That attribute the Spirit delights in , is that of holinesse , which our corrupt nature least delights in , and most opposeth : holinesse is the glory and crown of all other excellencie ; without which they are neither good in themselves , no● comfortable to us . It implies a freedome from all impuritie , and a perfect hatred of it ; an absolute perfection of all that is excellent . What is it then to grieve such an holy Spirit , before whom the heavens themselves are impure , and not onely the Divels tremble , but the Angels cover their faces ? what shall wee thinke then of them which doe not onely neglect , but despise , yea oppose this holinesse , and indure any thing else ? what is hated in the world with keene and perfect hatred ; but holynesse , without which yet , we shall never see God , nor enter into that pure place , into which , we all professe a desire to enter ? There was planted in man by nature , a desire of holinesse , and a desire of happinesse : the desire of happinesse is left still in us , but for holinesse which is the perfection of the image of God in us , is both lost , and the desire of it extinguished : and that men might the better drive it out of the world under a forme and shew of it ; they oppose the truth of it , and that with the greater successe , because under that great colour the Divell and his Vicar , carry all their divellish policies under a shew of holinesse . We see in Popery , every thing is holy with them , but that which should be holy , the truth of God , and the expression of it . The man of sinne himselfe must have no worse title , then his Holinesse : a shew of devised holinesse pleaseth mans anture well enough ; as being glorious for appearance , and usefull for ends . But the truth of it being crosse to the whole corrupt nature of man , will never be entertained , untill nature be new moulded by his holy Spirit in the use of holy meanes , sanctified by himselfe for that end : it is this that makes a man a Saint , and civill vertues to be graces , which rayseth things that are ( otherwise ) common , to an higher degree of excellency : this is that to a Christian which reason is to a man : it gives him a being , and a beauty different from all other : it makes every action we doe in obedience to God a service , and puts a religious respect upon all our actions , directing them to the highest end . Now that which the Apostle disswades from , is from grieving so holy a Spirit . These truths , are presupposed : First , that the holy Ghost is not in us personally as the second Person is in Christ man ; for then the holy Ghost , and we should make one person : nor is the holy Ghost in us essentially only : for so he is in all creatures : nor yet is in us onely by stirring up holy motions , but he is in us mystically , and as Temples dedicated to himselfe : Christs humane nature is the first temple , wherein the Spirit dwels ; and then we become temples by union with him . The difference betwixt his being in Christ & us , is , that the Spirit dwels in Christ in a fuller measure ; by reason that as a head he is to conveigh spirit into all his members . Secondly , the Spirit is in Christ intirely without any thing to oppose : the Spirit alwayes findes something in us , that is not his owne , but readie to crosse him . Thirdly , the Spirit is in us derivatively from Christ , as a fountaine we receive grace at second hand , answerable to grace in him . The holy Ghost was in Adam before his fall , immediately ; but now hee is in Christ , first , and then for Christ in us , as members of that bodie , whereof Christ is the head : & it is well for us that he dwels first in Christ , and then in us : for from this it is that his communion with us is inseparable , as it is from Christ himselfe , with whom the Spirit makes us one . The holy Spirit dwels in those that are Christs after another manner then in others in whom he is in , in some sort by common gifts ; but in his owne , he is in them as holy , and as making them holy , as the soule is in the whole body in regard of divers operations ; but in the head onely as it understandeth , and from thence ruleth the whole bodie : so the holy Ghost is in his , in regard of more noble operations , and his person is together with his working , though not personally ; and though the whole man be the temple of the holy Ghost , yet the soule especially , and in the soule the very Spirit of our minds , as most suteable to him being a Spirit . Whence the Apostle wishes the grace of Christ to be with our Spirits , the best of spirits delight most in the best of us , which is our spirits : in the Temple the further they went , all was more holy , till they came to the holy of holiest . So in a Christian the most inward part the spirit is , as it were the holie of holies , where incense is offered to God continually . What a mercy is this that he that hath the heaven of heavens to dwell in , will make a dungeon to be a temple ; a prison to be a paradise ; yea an hell to bee an heaven ? Next to the love of Christ in taking our nature , and dwelling in it ; we may wonder at the love of the holy Ghost , that will take up his residence in such defiled soules . The second thing presupposed , is that the holy Spirit being in us after hee hath prepared us for an house for himselfe to dwell in , and to take up his rest and delight in , he doth also become unto us a Counsellour in all our doubts , a Comforter in all distresses , a Solicitor to all dutie , a guide in the whole course of our life , untill we dwell with him for ever in heaven : unto which his dwelling here in us doth tend : he goeth before us as Christ did in the pillar of the cloud and fire before the Israelites into Canaan : being a defence by day , and a direction by night . When we sinne , what doe we else but grieve this guide ? The third ground is , that we , the best of us , are prone to grieve this holy Spirit : what use were there else of this caveat● we carrie too good a proofe of this in our owne hearts : we have that which is enmitie to the spirit within us , sinne ; and an adversarie to the spirit & us , Sathan : These joyning together , and having intelligence , and holding correspondencie , one with another , stirre us up to that which grieves this good Spirit . The fourth thing presupposed , is , that we may and ought by Christian care and circumspection , so to walke in an even and pleasing course , that we shall not grievously offend the spirit , or grieve our owne spirits . We may avoid many lashes and blowes , and many an heavy day which we may thanke our selves for , and God delighteth in the prosperity of his children , and would have us walk in the comforts of the holy Ghost , and is grieved when we grieve him : that then hee must grieve us to prevent worse griefe . The due and proper act of a Christian in this life is to please Christ , and to bee comfortable in himselfe , and so to be fitted for all services . These things premised , it is easie to conceive the equitie of the Apostles disswasive from grieving the holy spirit . For the better unfolding of which , we wil unfold these foure points . First , what it is to grieve the Spirit . Secondly , is wherein we specially grieve the Spirit . Thirdly , how we may know when wee have grieved the Spirit . Fourthly , what course we should take to prevent this griefe . For the first : The holy Ghost cannot properly be grieved in his own person , because griefe implyes a defect of happinesse in suffering that we wish removed . It implyes a defect in foresight , to prevent that which may grieve . It implyes passion , which is soon raised up , and soone laid downe : GOD is not subject to change ; it implyes some want of power to remove that which we feele to be a grievance : and therefore it is not beseeming the Majestie of the Spirit thus to bee grieved . Wee must there●ore conceive of it as befit●ing the Majestie of God , ●emoving in our thoughts ●ll imperfections . First then we are sayd to grieve God , when we doe that which is apt of it selfe to grieve : as we are said to destroy our weake brother , when wee do that which he taking offence at , is apt to misleade him , and so to destroy him . Secondly , we grieve the Spirit , when wee doe that whereupon the Spirit doth that which grieved persons doe ; that is , retireth and sheweth dislike , and returns griefe againe . Thirdly , though the passion of griefe be not in the holy Ghost , yet there is in his holy nature a pure displicence and hatred of sinne , with such a degree of abhomination as though it tend not to the destruction of the offender , yet to sharpe correction : so that griefe is eminently in the hatred of God in such a manner as becomes him . Fourthly , wee may conceive of the Spirit as hee is in himselfe in heaven , and as hee dwels and workes in us ; as wee may conceive of God the Father , as hidden in himselfe , and as revealed in his Son , and in his word ; and as we may conceive of Christ as the secōd persō , & as incarnate : so likewise of the holy Ghost as in himselfe , and as in us , God , in the person of his Sonne : and his Sonne as man , and as Minister of Circumcision , was grieved at the rebellion and destruction of his owne people . The holy Spirit , as in us grieveth with us , witnesseth with us , rejoyceth in us , and with us ; and the spirit in himselfe , and as he worketh in us hath the same name , as the gifts and graces , and the comforts of the Spirit are called the spirit ; even as the beames of the Sunne shining on the earth are called the Sunne : and when we let them in , or shut them out , wee are said to let in or shut out the Sunne . We may grieve the spirit , when we grieve him , as working grace , and offering comfort to us : the graces of the Spirit have the name of the Spirit whence they come , as the Spirit of love and wisdome . Again , our owne spirits , so farre as sanctified , are said to be the Spirit of God : So the Spirit of God , not in it self , but in Noah did strive with the old world ; and so we grieve the Spirit , when we grieve our owne or other mens spirits , so farre as they are sanctified by the Spirit . Now the spirit as in us worketh in us , according to the principles of mans nature , as understanding and free creatures , and preserveth the free manner of working proper to man ; and doth not alwaies put forth an absolute prerogative power , but dealeth with us by way of gentle and sweet motions and perswasions ; and leaveth it in our freedome to imbrace or refuse these inferiour workes of the Spirit : and our hearts tell us it is in our power to entertaine or reject the motions : which when we doe in our owne apprehension , we churlishly offend the spirit , as willing to draw us to better waies ; and wee cannot otherwaies judge of this , but as grieving . God in his dealing with men , puts his cause into our hāds , that by our prayers and otherwise , wee may helpe or hinder him against the mighty . And Christ puts himselfe into our hands in his Ministers , and in the poore ; counts himselfe regarded or neglected in them : so the holy Spirit puts as it were his delight and contentment in our power , and counts when we entertaine his motions of grace or comfort , we entertain him ; and when we refuse them , wee grieve him . And the holy Ghost will have us interpret our refusing of his motion , to be a refusing of him ; and not onely a refusing of him , but of the Son , and of the Father , whose spirit he is . Oh , if we did but consider how high the slighting of a gracious motion reaches , even to the slighting of God himselfe : it would move us to give more regard unto them . As we use these motions , so would wee use the Spirit himselfe , if he were in our ●ower . They are not only ●●e Ambassadors , but the ●oyal off-spring of the spirit 〈◊〉 us , and when we offer ●iolence to them , we kill as ●uch as in us lyeth , the roy●ll seed of the Spirit . Ob. It may be objected , when we doe any thing amisse , we intend not the grieving of the Spirit ? It is true , unlesse we were divels incarnate , we will not purposely and directly grieve the Spirit ; but when we sinne , we will the grieving of him in the Cause . No man hates his owne soule , or is in love with death , yet men will willingly doe that , which if they hated their own souls , and loved death , they could not doe worse . Why will you perish , you house of Israel ? saith God , they intended no such matter as perishing : Gods meaning is , why will you go on in such destructive courses , as will ēd in perishing ? if we could hate hell in the cause of it , and way to it , as we hate it in it selfe , we would never come there . For the second point , wherein wee especially grieve the Spirit : griefe ariseth either from antipathy and cōtrariety , or from disunion of things naturally joyned together . In greater persons especially , griefe ariseth from any indignity offered from neglect or disrespect , and most of all from unkindnesse after favour shewed . Thus the holy Ghost is grieved by us : what more contrary to holinesse , then sinne , which is the thing , and the onely thing that God abhominates , yea , in the divell himself ? But then adde to the contrarietie in sinne , the aggravations from unkindenesse ; and this makes it more sinfull . What greater indignity can wee offer to the holy Spirit , than to prefer base dust before his motions ? leading us to holinesse and happinesse ? what greater unkindnesse , yea , treachery to leave directions of a friend to follow the counsaile of an enemy ? such as when they know Gods will , yet will consent with flesh and bloud , like Balaam , who was swayed by his profit against a cleere discovery of Gods will. We cannot but make the Spirit of God in us in some sort ashamed to thinke of our folly ; in leaving the Fountaine , and digging Cisternes : in leaving a true guide , and following the Pirate : men are grieved especially , when they are disrespected in their place and office . It is the office of the Spirit to enlighten , to soften , to quicken , and to sanctifie ; when wee give content to Sathan , it puts the holy Ghost out of office . The office of the holy Ghost is likewise to bee a comforter : it cannot therefore but grieve the holy Spirit , when the consolations of the Almightie are either forgotten , or seeme nothing unto us in the perishnesse of our spirits ; when with Rachel wee will not bee comforted . Who in stead of wrastling with God by prayer , wrangle with him by cavelling objections : They take pleasure to move objections , instead of a holy submission to higher reasons that might raise them to comfort : and take Satans part against the holy Spirit , and their owne spirit : and against arguments that are ministred , by those that are more skilfull in the wayes of salvation , then themselves . How little beholding is the holy Spirit to such , who please themselves in a spirit of opposition ? and yet so sweet is this holy Spirit , that after long patience , hee overcomes many of these with his goodnesse : and makes them at length with shame , lay their hands upon their mouthes , and bee silent . Yet that is one reason they sticke so long in temptations , and are kept so long under the Spirit of bondage . Those likewise cannot but grieve the Comforter , that leave his comforts , and seeke for other Comforters : that thinke there is not comfort enough in Religion , but will bowe downe to the world , such as linger after the liberties of the flesh , after stolne waters ; as if God kept house not good enough for them . It is a great disparagement to preferre huskes before the provision of our fathers house , and to die ( like fish out of their proper element ) if wee want carnall comforts . But above all , they grieve the Spirit most , that have had deepest acquaintance with the Spirit ; and have received greatest favours from the Spirit . When the holy Ghost comes in love , and wee have given way to him to enlighten our understandings , and when in our affections , wee have tasted of the good things of God , that the promises are sweet , and the Gospell is good . When we have given such way to the Spirit , then to use him unkindly ; this grieves the Spirit . Where the holy ghost hath not only set up a light , but given a tast of heavenly things , and yet we upon false allurements will grow to a distast , it cannot but grieve the Spirit . And this makes the sinne against the holy Ghost so desperat , because there hath beene a strong conviction and illumination . Therfore of all sinnes , the sinnes of Professors of Religion , grieve the Spirit most ; and of all Professors those that have most means of knowledge : because their obligations are dee-per , and their ingagements greater . The deeper the affection hath entred , the greater the griefe must needs be in unloosing . The offence of friends , grieves more than the injuries of enemies . And therefore the sinnes that offend God most , are committed within the Church ; where is the greatest sinne of all , the sin against the holy Ghost committed , but within the Church ? and where there is the greatest light , and the greatest meanes . Sinnes against knowledg grieve most , especially , if there be a malicious opposing : for there can be nothing to excuse it . The malice of the will maketh the sinne of the deeper die , and it is contrarie to the spirit , as it is a Spirit of goodnes , & hence is it , that presūptuous sins so much grieve the spirit , for by such sins we abuse the sweetest Attribute of Gods Spirit , his Goodnesse , and be therefore evill because he is good , and turne his grace into wantonnesse , the sin of this age . Sins against knowledge are either such as are 1. Directly against knowledge , as when we will not understand what we should doe , because wee will not doe what we understand : such put out the candle , that they may sinne with the more freedome . This kind of ignorance doth not free from sinne , but increaseth it : some men will not heare the Word , nor reade good Bookes , lest their consciences should bee awaked : this affected ignorance increaseth the voluntarinesse . Againe , when we maintaine untruths for any advantage , knowing them to be untruths ; as many learned Papists cannot but doe . What a great indignity is it to the Spirit of GOD to sell the truth , which we should buy , yea with the losse of our lives : and to prefer the pleasing of a base man , or some gaine to our selves before a glorious beame of GOD ? Other sinnes if wee know them to be sinnes , are sins against knowledge , not so directly , but collaterally : yet this will bee the chiefe aggravation , when our consciences are once awaked , not so much that we have sinned , as that we have sinned against the light , when the will hath nothing to plead for it selfe , but it selfe ; it would , because it would , though it knew the contrary . Involuntarinesse , takes away something of the hainousnesse of sinne : when there is ignorance , perturbation , or passion , there is lesse sinne , and lesse grieving of the Spirit : but when there are none of these , but a man will sinne , because he will ; accounting it a kinde of soveraignty to have his will , this will prove the most miserable condition , for not to have the will regulated by him that is the chiefest good , is the greatest perversenesse , and will end in desperation . Qu. Why are voluntary sinnes so great , and so much grieve the Spirit of God ? Answ . When there is passion , there is some colour for sinne ; as profit , pleasure , feare to displease , &c. When there is ignorance , there is a want of that that might helpe the understanding ; but when there are none of these , and a man willingly sinnes , he is more directly carried against the command and will of God : there is nothing puts him on : yet hee accounts it so small a matter ; that hee will do it without any provocation , out of a slight esteeme of the good pleasure and will of God. As common ●wearers , can they plead ignorance ? they know the Commandement , God will not hold them guiltlesse , that take his name in vaine : can they plead perturbation ? They doe it oft in a bravery , when they are not urged : there is no ingagement in that sin of profit or pleasure , but a voluntary superfluity of pride . They would have you to know , that they are men that care not for God himselfe , let God and his Ministers take it as they will , though I have no pleasure or profit by it , yet I will have my liberty . The heart that hath been thus wicked , will hardly admit of comfort , when it stands in need of it . We are not said to be ill , because we know ill , but because we will and consent to ill ; it is the will that makes up the bargain , sin were not sinne else . God hath given us the custody of our owne soules , and as long as wee keepe the keyes faithfully , and betray not our soules to Sathan , so long we possesse , our owne soules , and our comfort : but when hee fuggests ; doe this , or speake this , and wee consent ; hee takes full and free possession of us , as much as in us lies ; and God in judgement saith Amen to it . God saith take him Sathan : since hee will not have my Spirit to rule him , it is fit he should have a worse . The more willingnesse , the more sinfulnesse , and the lesse defence ; and Gods justice cannot better be satisfied , than by punishing them most against their wils , who sinned most with their will. The clearer the light is , and the more advantages it hath , the more we sinne . In this respect it is , that sinnes against the second Table grieve more then sinnes against the first ; because here the conscience is more awaked . These be sins against a multiplied light , against the light of nature , light of the Word and Spirit : and such sinnes are contrary to humane society , they dissolve those bonds that nature , even by the common reliques it hath left , studies to maintaine . Though corrupt nature hath no good in it , for we deserved to be like divels ; yet God intending to have civill society , out of which he usually gathers his Church : preserveth in mans nature , an hatred of sinnes that overthrow society : such sins therefore being committed against more light , wound more : as in case of murther , notorious perjury , theft , &c. Therefore God oft gives up men , upon breach of the first Table , to breaches of the second , that so they may come to more griefe , and shame , as being the breakers of both Tables : Men never fall into the breach of the second Table , but upon breach of the first : No man despiseth mans Law , but he despiseth Gods law first ; No man breakes the law of nature , but he despiseth the God of nature Prophane Atheisticall persons that glory in the breach of the third Commandement by swearing ; GOD meets with them by giving them over to grosse abhominable sinnes of the second Table ; which vexeth them more ( though they should not ) than sins against the first Table , exposing them , besides inward griefe , to open shame ; then God opens Conscience to tell them , not onely that they are too blame for their grosse sinnes , but for the root of them ; Atheisme , prophanenesse , loosenesse , which are sinnes against the first Table . This is an aggravation of sinnes against knowledge , when our knowledge hath beene holpen and strengthened by education , by example of others running into our eyes , which is a more familiar ●eaching than that of Rule , ●nd strengthened also by observation and experience ●f our selves ; and the for●er strength we have had , ● against the sinne we now commit : and sweetnesse we have found in the resisting of it . None are worse than ●hose that have been good , and are naught , and might be good , and will be naught . When there is more deliberation and fore-knowledge of the dangerous issue , and this also joyned with the warning of others . As Reuben said unto the rest of his brethren , Spake I not vnto you , & c ? So may Gods Spirit , and conscience , say to men , Did not I acquaint you with the danger of sin ? You are now in misery , and terrours of conscience , but did you not sleight former admonitions , and helps , and meanes ? Conscience is an inferior light of the Spirit : to do things against conscience , is to do them against the Spirit . God spake to me , and I heeded him not , how doth God speake ? When conscience speakes , and saith this is good , this is bad : then God speakes , conscience hath somewhat divine in it : it is a petty god , it speakes from God ; especially when the Spirit joynes with conscience , then God speakes indeed , then there is light upon light . Vpon divers respects some sin may grieve more or lesse than another . As the ●oly Ghost is a Spirit , so ●pirituall sinnes grieve most ; ●s pride , envy ; imprinting ●pon the soule as it were , a ●haracter of the contrary ill ●●irit . Carnell sinnes , whereby the soule is drowned in ●elight of the body , may ●●ore grieve the spirit in a●other respect ; as defiling ●●is Temple , and as taking away so much of the soule ; ●ove and delight , carry the soule with them , and the more deeply such sinnes enter into the creature , besides the defilement , the lesse strength it hath to spirituall duties : grace is sca●ed in the powers of nature , now carnall sinnes disable nature● and so sets us in a greate● distance from grace , as taking away the heart , Hos . 4. Hereupon the Apostle sets being filled with wine , contrary to being filled with the Spirit . And hence it is the Apostle forbids , in the former words , uncleane communication : the holy Spirit is a Spirit of truth , hates hypocrites ; being painted sepulchers ; but as a spirit● of purity , hates foule ●ivers , and foule-mouth'd speakers , as open sepulchers . They cannot therefore but much grieve the spirit , that feed corrupt lusts , and studie to give contentment , and pay tribute , to the flesh ; to which they owe no ●ervice and are no debters : ●nd by sowing to the flesh from which we can reape nothing but corruption . When our thoughts are exercised to content the out●ard man , to contrive for ●●e things of the world one●● ; this is to pay tribute of ●●e strength and vigor of our affections to the utter enemy of Gods Spirit , and our owne soules : when our thoughts runne deeply into ●arthly things , we become ●ne with them . Who will thinke himselfe well entertained into an house , when there shall be entertainement given to his greatest enemy with him ? ●nd shall see more regard had , and better countenance shewed to his enemy , than to him ? when the motions of corrupt nature are mor● regarded , then the motions of the Spirit . The wisedome of the Spirit which is from above , is first pure , and maketh us so , and rayseth the soule upward to things above . Christians indeed , have their failings ; but if a true Christian examine himselfe , his heart will say , that every day he intends the glory of God , and the good of the state he lives in : he hath a larger heart than a base worldling , that keeps within the sphere of himselfe ; spending all his thoughts there , and consults onely with flesh and bloud , with profit and pleasure , to heare what they say . Such basenesse cannot but grieve the Spirit , as cōtrary to our hopes , and heavenly calling , which are glorious . It is a dangerous grieving of the Spirit , when instead of drawing our selves to the spirit , we will labour to ●raw the spirit to us , and ●●udy the Scriptures , to countenance us in some corrupt course ; and labour to make God of our mind , that wee may go on with the greater libertie . When men get to themselves teachers after their owne lusts , as many do ( especially if they be in place ) Ahab shall not want his 400 false Prophets . When men cut the rule and standard to fit themselves , and not fit themselves to it . You have some that are resolved what to do , and yet will bee asking counsell , and if they have an answer to their minds , then they rest ; if not , then their answer is : This is your judgment , but others are of a contrary opinion : and thus they labour to make the Spirit of God in his Ministers to serve their turne , so did the Iewes in Ieremies time . Some will father those sinfull affections that arise from the flesh , and are strengthened by Sathan , upon the holy Spirit , counting wrath that is kindled from hell to be fire of holy zeale comming from heaven . Thus the enemies of Religion thinke they doe God service in their massacres ; such are those that wickedly oppose the wayes of God , and yet are ready to say , Glory be to the Lord ; such men study holinesse in the shew , that they may overthrow it in the power ; and will countenance an ill course , by Religion . Such also are faulty who lay the blame of an uncomfortable life upon Religion , when men are therefore uncomfortable , because they are not religious enough . The wayes of wisedome are the wayes of pleasure . In these times , being the second spring of the Gospell , we must take heed of sinnes against the Gospell . Benefits , the greater they are , being neglected , or abused , bring the greater judgement . The office of the holy Spirit is , by the Ministery , to lay open the riches of Christ , and the glory of Gods grace in him : by neglecting so great salvation , and by thinking this favour of God to be a common favour ; we sinne against , both Father , Sonne , and holy Ghost , and in that they desire most to be glorified . Such therefore as say to the clouds , Drop not , and to the winds , blow not ; and to the Prophets , prophesie not ; that study to keepe out the light and sin against it , as discovering them , and awakening them , and hindering them from taking that solace in carnall courses of the world : as pe●ing the eyes of others to know them further than they would be known , and so to lose that respect they would have in the hearts of men . This cannot but grieve ●he Spirit of God ; and move ●im to take away that truth ●hat we are so far from ●hinking a blessing , that we 〈◊〉 weary of it , and fret against it . The office of the Spirit is to set out Christ , and the favour , and mercy of God in Christ : when we slight Christ in the Gospell , the ordinance , & organ of working good in us , the holy Ghost is slighted , and grieved . Bad is our condition by nature , and what a deale of misery doe we adde to this bad condition ? Are we not all the children of wrath ? And have we not since we were borne added sinne unto sinne ? Do we not grow in sinne as we do in yeares ? Is not God just ? and hell terrible ? Now God out of infinite mercy having proviced a way to free us from the danger of sinne ; and not onely so , but to advance us to life everlasting ; and that we should not be ignorant of that he hath done for us , he hath set up an ordinance wherin the holy Ghost discovers his love . When we sleight this , and account it but an ordinary favour , nay , rather a burthen , and thinke 〈…〉 divine my●●●● 〈…〉 may be 〈…〉 is too 〈…〉 what 〈…〉 needs all this adoe ? This grieves the Spirit , whose office is to lay open the unsearchable riches of Christ , the infinite and glorious mercy , and goodnesse of God in Christ , wherein God hath set himselfe , in all his attributes , to triumph , and be glorified . We grieve all the sacred Trinity : God the Father is grieved , to see his mercy slighted : God the Sonne , to see his bloud accounted common ; and God the holy Ghost , whose office it is to discover these things . This is the common sinne of the times , and kingdome , which threatneth judgement more than any thing else . When the Gospell , the blessed truth of salvation is published , The axe is layd to the root of the tree , the instrument of de●●ruction : if men slight the mercies of God , entertaine not Christ , walke not worthy of the Gospell , they shall feele the stroke of his sharpe anger . The bloud-red horse followeth the white horse , Revel . 6. 4. The white horse is , the publishing of the Gospell : when God sets himselfe to glorifie himselfe , in mercy , in the greatest benefits , and we account them nothing , or but common favours , God removes the Candlesticke ; the red horse of bloud , and destruction , followes . And indeed what man will endure his greatest favours and kindnesses to be sleighted ? Now a degree in grieving the Spirit this way , is , when men will not be thorowly convinced of their owne sinfull condition , and of the infinite love and mercy of God in Christ , in the pardoning of them . If God by his Spirit in the Ministery , or in a particular reproofe come to men , and discover their naturall condition , and tell them they are worse than they take themselves to be : they will oppose it , and study revenge , as Saint Paul saith , Am I become your enemie , because I tell you the truth ? this must needs grieve the Spirit . Againe , the holy Spirit is grieved , when ye have a corrupt judgement of things , not weighing them in the right ballance , nor value them according to their worth . When wee esteeme any knowledge rather than divine knowledge , any truths but truths that concerne Christ , when men look upon grace as contemptible , and prefer other things above it , make a tush at holinesse , give us ( say they ) gifts and parts . Alas , what are all gifts and parts without a gracious heart ? Have not the divels greater parts than any man ? Are t●ey not called Daemones , from the largenesse of their understanding ? If parts and gifts were best , the divels were better than wee . What an indignity is this to the holy Spirit , to thinke it better to be accounted witty , and politicke , then to be holy , and gracious ? Again , those sins wherein there is plotting , and contriving , exceedingly grieve the Spirit : because they are done in cold bloud . David deeply wounded his conscience , & grieved the Spirit , in plotting the death of Vriah , which was the diminution of the credit of David : that the Scripture saith , he was good in all things , except in the matter of Vriah : why ? because therein he grieved the Spirit most , in plotting , and contriving the cruell murther of so good a man. How can they thinke they have the Spirit of God , that plot , and undermine mens estates , to have their wils in unjust courses ; or if they have the spirit , can this be without grieving it ; for the Spirit will perpetually suggest the contrary . Againe , we grieve the holy Spirit , when we commit such sinnes , as we might avoid , such sinnes as we have some helps against , and least provocation unto . It is a generall rule , Quanto major facilitas , &c. The more the facility of not sinning , the greater the sinne . Therefore when we are tempted to sin , consider what conscience saith : I have been an hearer of the word , what hath the Spirit of God revealed and discovered unto me ? He hath shewed that this is a sinne : whom do I grieve , by the commission of it ? The Spirit of God , and wound my owne conscience : and then consider , will that , that I sinne for , countervaile this ? Doe I not buy my sin too deare ? Sinnes are dearly bought , with the grieving of the Spirit of God : therefore wisely thinke before hand what sinne will cost . Men grieve the Spirit , by cavilling against the truth . The heathen mā could say , It is an ill custome to be cavilling against Religion , whether in good earnest , or in jest : yet wee have a sect , a generation of men , that are of all religions , of no religion , men of a contradictory spirit , that alwayes take the opposite part ; that cavill at the truth to shew their parts : this is too ordinary among the wits of the world . This grieves the holy Spirit also , when men take the office of the Spirit from him , that is , when we will doe things in our owne strength , and by our owne light , as if we were gods to our selves . Man naturally aff●cts a kinde of divinity ( it was the fault of Adam ) and ●ill God drive him out of himselfe by his Spirit , and by afflictions , he sets much by his owne parts , and wit , and thereupon neglects prayer , and dependance on God , as if the Spirit had nothing to doe with his regiment . When men set upon actions in the strength of naturall parts , perhaps they may goe on in their course as civill men , but never as Christians , to have comfort of their actions , because they will be guides , and gods to themselves . If a man belong to God , God will crosse him in such wayes , wherein he refuseth to honour God , and to give him his due place : he shall miscarry , when , perhaps , other men shall have successe , though it be to harden them to destruction . This is a subtle way , by which Sathan abuseth men . The life of a Christian is dependant on an higher principle than himselfe , to rule and guide him . Another way whereby we commonly grieve the Spirit of God is , when the minde is troubled with a multitude of busines ; when the soule is like a mill , where one cannot heare another : the noise is such as takes away all entercourse : It diminisheth of our respect to the holy Spirit , when wee give way to a multitude of businesse : for multitude of businesse , begets multitudes of pasfions and distractions ; that when Gods Spirit dictates the best things , that tend to our comfort , and peace , we have no time to heed what the Spirit adviseth . Therefore we should so moderate our occasions , and affaires , that we may be alwaies ready for good suggestions . If a man will be lost , let him lose himselfe in Christ , and in the things of heaven : for if we be drowned in the world , it will breed discomfort . Lastly , omission , or slight performance of duties , grieve the Spirit : the Spirit as he comes from the Father , and the Sonne , from God , so he is great in himselfe being God ; Offer this to thy King , saith Malachy , when hee saw them come negligently and carelesly to the worship of God ; when people heare drowsily , and receive the Sacrament unpreparedly : this grieves the Spirit , because it comes from irreverence and disrespect . And the reason why so many are dead hearted , is because they make no conscience of omissions , of drowsinesse , of negligent cold performances . Such Christians what doe they differ from carnall men in duties , for they will heare , pray , receive Sacraments . He is the best Christian that is the most reverend Christian , the most carefull Christian , most jealous over his owne heart . Vsually those are the richest in grace . Even amongst good men , those that are most carefull , and watchfull over themselves : they goe away inriched with the greatest blessing . Therefore let us heare , and so heare , let us receive , and receive Thus , So let us eate of this bread , &c. The Scripture fixeth a reverend respect before duty , sutable to the Majestie of the great God , whose businesse we are about . Besides grieving Gods Spirit in our selves , there is an heavy guilt lyes upon us for grieving the Spirit in others , which is done many wayes . First , by neglecting the grace of God in them , or despising them for some infirmities , which love should cover . Contempt is a thing which the nature of man is more impatient of , then of any injury ; those that are given this way to wrong others , are punished with the common hatred of all . We likewise grieve the spirit of others , by sharpe censures : and the greater our authority is , the deeper is the griefe , a censure inflicteth : many weake spirits cannot enjoy quiet , while they are exercised with such sharpenesse . They thinke themselves excommunicated out of the hearts of those , in whose good liking they desire to dwell . Againe , those that are above others , grieve the spirits of those under them by unjust commands : as when Masters presse their Servants to that which their conscience cannot digest , and so make them sinne , and offer violence to that tender part . Againe , we grieve the Spirit of others when those that are inferiour , shew themselves untractable to those above them in magistracie or ministerie . When they make them spend their strength in vaine : thus the Spirit of God in Noah strove with the old world : our duty is therefore , to walke wisely in regard of others : and if it bee a dutie to please men in all things lawfull in the way of humanity , much more ought we to please Christians in those things wherein wee doe not displease God ; as being joyned in communion with them in the same spirit . Yet here we must remember that it is one thing to crosse the humour , and offend the pride of another ; and another to grieve the Spirit in him : no cures can bee wrought without griefe in that kinde , and if we grieve not their spirits , when such humours prevaile in them , we shall grieve our owne for neglect of duty . And in the last place this causeth another griefe , when those that are good watch not over their waies : the Spirit is grieved for the reproches of religion that come from the wicked : for what say they ? doth religion and the Spirit teach you this ? thus Christians make the name of God to be ill spoken of ; and this grieves the Spirit , and will grieve them if they belong to God. Oh wretch that I am , that I should open the mouthes of others and grieve the spirit of God , not only in my selfe , but in others , because he is grieved by mee ! Scandalous courses : either by unreasonable use of our liberty ; without respect to the weakenesse of others ; or by actions that are in themselves evill , or of ill report ; by such actions wee grieve the spirits of others . An ill example alwaies either grieveth or infecteth . The spirit of Lot was grieved for the uncleane conversation of the Sodomites , which no question hastened their ruine . How shall we know when we grieve the Spirit ? wee may know that by the sins before mentioned , as the cause of griefe . Againe , the Spirit will bring report of its owne griefe : wee may know we have offended a friend when he leaves our company ; so we may know we have discontented the Spirit by spirituall desertions , both in respect of assistance in the performance of duties , & resisting temptations , and bearing afflictions ; as also in respect of comfort , as when we finde a strangenesse and dulnesse of disposition ; unlesse it be from some naturall distemper of body , we may feare all is not well . When we finde a pronenesse to divert to other comforts , and to hold correspondency with carnall persons : and delight not as formerly in the communion of Saints , but finde an indifferency for any acquaintance . When we drive hardly , and our wheeles fall off ; when conscience will not let us omit good duties , and yet we want the oyle of the Spirit to make us strong and nimble in the performance of them : whereupon they come not off with that acceptance to God or our owne spirits . These indispositions shew we have not used the Spirit well , whom otherwise we should finde a Spirit of strength , a Spirit of comfort , a quickening Spirit . The issues of grieving the Spirit , will prove very dangerous : for the Spirit may justly leave us to our owne spirits and deceitfull hearts ; which as they are arch-Flatterers , so will prove arch-Traitors to us , and so let in a worse guest into our soules . The ill Spirit is alwayes ready , presently to take possession ; who by joyning with the streame of our corruptions , may please us for a time , but will destroy us for ever . When we grieve the good Spirit of God , and cause him to leave us ; our soule is left as a hell : for what is hell but the absence of God , in his favour and mercy ? Againe , we cannot grieve the Spirit of God in doing any thing against it , but it will grieve vs againe , and being a spirit , may sill our spirits with that griefe that may make our conditions a kinde of hell upon earth . Few reprobates feele those terrours here , that the godly oft doe by their bold adventures : for besides the terrours of the naturall conscience , they have the Spirit to set them on ; and that spirit , that had so well deserved of them before : which cannot but increase the horrour and shame . In hell it selfe , this will be the bitterest torment , to thinke of refusing mercy , mercy pressed , and offered with all love . A carelesse spirit oft proves a wounded spirit , and that , who can beare ? untill hee that woundeth , healeth againe by giving grace to afflict our selves , and wait his good time to take pitty of us : that which wee say of conscience , is true ; it is our best friend , and our worst enemy . If a mans conscience bee his friend , it will make all friendly to him : it will make God his friend , affliction his friend , nothing can sit at the heart to grieve him . But if a mans conscience turne his enemy , there need no other enemies be sought out , he hath enow in his owne heart , his owne tormenting conscience tearing it selfe . This may be as truely said of the Spirit of God , who is above Conscience : if wee make him not our best friend , we are sure to have him our worst enemy , that sets all other enemies upon us . Displeasure is as the person is : it is a fearefull thing to fall into the hands of the living God , who knowes the power of his wrath ? it is a powerfull wrath , no creature hath power over the Spirit immediately , but this Spirit of spirits , who can fill the soule , the whole soule , and every corner of it , being adaequate to the soule , as large as the soule , and larger , he can fill it with wrath , that shall burne to hell , and who shall take off the wrath of God , when the Spirit of God sets it on once ? Qu. Whence is it that we grieve the Spirit ? Answ . Because there is a cursed principle in us , alwaies active , which is not perfectly subdued in this life . Death is the accomplishment of mortification : but while we are here , this corruption in us will alway be working . The flesh lusteth against the Spirit : the flesh is an active busie thing , it bestirs it self : now when cōtraries are so neare , as the flesh and Spirit , in the same soule : they must needs thwart and grieve one another continually . It may be demanded how farre forth a childe of God may grieve the Spirit , and yet remaine the childe of God ? In Answer to this , know , that we must not judge of sinne by the matter in which , but by the Spirit , from which sinne is committed . There is no sinne so grosse , but the Saints of God may fall into it , but yet the childe of God is h●ndered by a contrary law of the Spirit , from yeelding full consent before , or taking full delight in a sinne , or allowing or persisting after . And though in regard of ingratitude , the sinne of a godly man admits of a greater aggravation , than the sinne of others : yet setting that aside , the sinne it selfe of a godly man is lesse , for his temptations be stronger , and Sathans malice more eager against him , and his resistance of sinne greater ; all which doth abate the hainousnesse of the guilt . The more resistance from within , argues a stronger party from within , in the godly , the force of sinne is broken from within : take a godly man at the worst , there is some worke of the Spirit in him , that in some measure is answerable to the counsels and motions of the Spirit without him : the holy Spirit hath some hold in him , by which he doth recover him . A wicked man proceeds from grieving to quenching , and from quenching to resisting . The Spirit hath no party , no side in him , and therefore when the Spirit is gone , farewell he glad they are , that then they can follow their pleasures and sinnes without checke . Sometimes God leades his children to heaven through some foule way , by which he lets them see what need they have of washing by the bloud and Spirit of Christ ; which otherwise perhaps they would not so much value , when they grieve the Spirit , and the Spirit thereupon grieves them , and that griefe proves medicinall ; the griefe which sinne breeds , consumes the sinne that bred it . We are in covenant with so wise and powerfull a God , that over-rules even sinne it selfe , to serve his purpose in bringing his to heaven . They have that in them whereby they hate the sinne they doe , and love the goodnesse they doe not : whereas others hate the good in some respects they doe , and love the ill which they dare not commit . Howsoever they are drawn into sinne , yet they will never breake their conjugall bond betwixt Christ and their soules , so farre as that sinne should raigne in them as a commanding Lord : they will not forsake their oath of allegeance to serve willingly a contrary King. They may presume sometimes upon Christ , thinking they have a Balme ready to cure the wound againe , ( as some to shew the vertue of their oyles , doe make wounds in themselves ) the deceitfulnesse of sinne seducing them : but God ever chastiseth this boldnesse , and taketh such a course with them , that it ends in taking the greater shame to themselves ; and by so much , as they have beene more presumptuous . The losse of comfort , and the sence of sorrow they feele , makes them say from experience : that there is nothing gotten by sinne , and that it proves bitternesse in the end . Againe , though they are not kept from sinnes ( in some sence ) presumptuous , yet they are alwaies kept from that great offence . Though they may commit a sin against the holy Ghost , yet they can never commit the sinne against the holy Spirit , because this is a sinne of malice after strong conviction : expressed in words dipt in malice by a tongue set on fire by hell , and in actions comming from an opposite spirit , and tending to opposition , and to bitter persecution , if their malice bee not greater then their power . And it ends alwaies in impenitencie , by reason they despise that grace , and cast away that potion whereby they should recover : their pride will not stoope to Gods way . Thirdly , after such fearfull relapses , darkenesse in the understanding , and rebellion in the will increaseth , sinne growes stronger , and they weaker & weaker to resist . Fourthly , Sathan being once cast out by some degree of illumination and reformation , brings seven divels after , worse than himselfe : when they see their former courses stand not with their lusts and hopes , they take a contrary course , and so fall to bitternesse in the end . There is a double miscarriage about this sinne : some are too head-long in their censures of others , whereas the greater the sin is , the greater caution should bee in fastening it upon any , especially whose spirits we are not thorowly acquainted withall ; considering so many things must meet in this sinne . The second miscarriage is , in an ungrounded censure of our selves : there be three things that feare frees us from the danger of . First , feare lest the time of our conversion be past , because we have so often grieved the Spirit : whereas if their time were past , they would be given up to a carelesse security . A second is feare of some judgement 〈◊〉 which God stirres up in the heart to 〈…〉 we feare , because feare stirs up care , and care stirres up diligence to avoid what we feare : a third is feare , lest we have committed the sinne against the holy Ghost , which shewes we have not committed that sinne ; it is never committed but without feare , and with delight . In these cases we need feare them least , that feare themselves most . The fourth point is , what course wee should take to prevent this grieving of the Spirit ? Let us give up the government of our soules to the Spirit of God ; it is for our safety so to doe , as being wiser then our selves , who are unable to direct our owne way : it is our libertie to bee under a wisedome and goodnesse larger then our owne . Let the Spirit thinke in us , desire in us , pray in us , live in us , doe all in us : labour ever to be in such a frame as we may be fit for the Spirit to worke upon ; as Nazianzen saith of himselfe , Lord I am an instrument for thee to touch . A musicall instrument though in tune soundeth nothing , unlesse it be touched ; let us lay our selves open to the Spirits touch . Thus Saint Paul liued not , but Christ lived in him : this requires a great deale of selfe-deniall , to put our selves thus upon the guidance of the Spirit : but if we knew what enemies wee are to our selves , it would be no such hard matter . Secondly , study to walke perfectly in obeying the Spirit in all things , which requires much circumspection in knowing and regarding our wayes : and then we shall finde the Spirit ready to close with us , and tell us , This is the way , walke in it : and upon obedience wee shall finde the Spirit incouraging us by a secret intimation , that this or that is well done . Thus Paul was said to be bound in Spirit , the Spirit so put him on , that he could not withstand the motions untill the execution of it . We must take especiall heed of slighting any motion , as being the Spirits messenger : they are Gods Ambassadour 〈…〉 for God into our hearts , therefore give them entertainement . Many men rather then they will be troubled with holy motions , stifle them in the birth , as harlots , that to avoid the paine of childe-birth , kill their fruit in the wombe : let us take heed of murthering these births of the Spirit . But seeing Sathan will oft interrupt good motions by good motions , that he may hinder both : How shall we know from whence the motions come ? When two good motions arise , seeming divers , the Spirit of God carries strong to one , ( and that is from God ) more then to the other . Good motions are either raised up in us , or sent unto us , by the Spirit , both these if they bee raised by the Spirit , will carry us to God : they will rise as high as the Spring is whence they come : what ariseth from our selves , endeth in our selves . Those motions that the Spirit stirs up from within , come from sanctified judgement and estimation of what they are moved to , other motions , are hasty , and gone before they have their errand : holy motions are constant , ( as strengthened from constant grace within ) till they see the issue of what they are moved to : other motions are like lightening , and sudden flashes , that leave the soule more darke and amazed then before . Holy motions are answerable to the duties of our calling : other motions oft leade us out of the compasse of our calling . The Spirit moveth in the godly , first by a dwelling in them , and working in them gracious abilities , and then drawes forth those abilities to good actions . But the Spirit dwelleth not in others , nor produceth any sanctified abilities in them , but onely moveth them sometimes to good actions , without changing of them . The holy Spirits motions are seasonable : other motions oft presse upon us , to disturbe an holy duty . The breath of the Spirit in us is suteable to the Spirits breathing in the Scriptures : the same Spirit doth not breath contrary motions . Motions of the Spirit when they come in favour , carry their owne evidence with thē , as light doth . The motions of the Spirit are sweet and milde , and leade us gently on ; they are not ordinarily violent raptures . Removing the soule from it self , but leave in the soule a judgement of them , and of other things . Againe , the Spirit moveth us so to duties of Religion , as agree with civill honesty , and charity to our neighbours . Those therefore know not what spirit they are of , who under a pretence of zeale , will be uncivill , and cruell , shewing they are not led by that spirit that appeared in the shape of a dove . Both Tables in this are one , that they come from one spirit : and the second is like the first , and require love . And because all graces and duties come from the same spirit , therefore one duty never crosses another ; but the wisedome of the Spirit moves to all holy duties in their severall and suteable places . Motions for the matter good , yet may be carnall , in regard of selfe-confidence from whence they come . That which Peter resolved upon was good , but confidence in himselfe marred it : those motions which the Spirit stirres up , are carryed along in relying upon assisting grace . So much for that question . Againe , if we would not grieve the Spirit , let us take heed of being wanting to the Spirits direction . The flesh here will make a froward objection , We can doe no more then we can ? Answ . The Spirit is alwayes before hand with us , preventing us with some knowledge , and some ability , which if we joyne with the spirit in putting forth , the spirit is ready to concurre with us , and leade us further . And our conscience will tell us so much , that if we doe otherwise ; it is not for want of present assistance , or privitie , that the Spirit will deny us strength if we put our selves upon it : our own hearts , though deceitfull , will tell us , that we doe what we doe out of willingnesse ; preferring some seeming good before the motion of the Spirit . Herein wee carry in our conscience , that which will quit God , and condemne our selves . There is not the worst man , whose heart runnes away from God , but God followes him a great while with sweet motions , though such be the invincible stubbornesse of the heart , that it will not yeeld : this will take away all excuse , as Saint Austin argues well . If I had knowne ( saith a wicked man ) I would not have done thus : saith hee , the pride of thy heart suggests that , hadst thou not motions and admonitions that told thee the danger of it ? if the Spirit even in the worst actions , concurre so farre as they are actions and motions ; may we not thinke that he is much more ready to concurre with holy motions , stir'd up first by himselfe ? if the Spirit be willing to concurre in naturall actions , much more in spirituall , whereunto it selfe is the first mover ; the Spirit leaves not us , till wee leave the Spirit . When the Spirit suggests good motions , turne them presently into holy resolutions . Is this my duty , and that which tends to my comfort ? certainely I will doe it . Let not these motions dye in us . How many holy motions are kindled in hearing the Word , and receiving the Sacraments , &c. which dye as soone as they are kindled , for want of resolution ? therefore let us not give over till these motions be turned into purposes ; and those good purposes ripened to holy actions , that they be not nipped in the blossome , but may bring forth perfect fruit . Let us labour to improve these talents , to the end for which they are sent : are they motions of comfort ? let us use them for comfort : are they motions tending to duty ? let us make conscience to doe our duty : let not our despairing hearts crosse the Spirit in his comforts , nor stand out stubbornely as enemies against our duty , for that is to crosse God , and to nip his motions in the bud . Let the Spirit have full scope both in the ordinances and in the motions stirred up by the ordinances , this is the way to make the ordinances and the times glorious ; but the liberties of the Gospell are contrary to the liberties of the flesh : it turneth all things upside downe , and men out of themselves . Hence is it that there is nothing so much opposed by the spirit of the world , as the purity and power of the Gospel , which is a sufficient prejudice of an ill condition that all such men are in . But there is another spirit in gracious men , they are the children of light , and love it . If wee would not grieve the Spirit , we must be willing to bring our selves under all advantages of the Spirits working : as conversing with those that are spirituall , and especially attending on those ordinances wherein the Spirit breatheth : wherein we may meet the Spirit . The walkes of Gods Spirit are , in the meanes of salvation , hearing the Word preached , and holy communion one with another : the Word & Spirit go together , therefore if we will have the comforts of the Spirit , we must attend upon the Word . Men grieve the Spirit by neglecting the Word , and holy conference , &c. It is with the Word and Spirit , as with the veynes and arteries : the veynes have arteries , that as the veyns carry the bloud , the arteries carry the spirits to quicken the bloud . The Word is dead without the Spirit , and therefore attend on the Word ; and then wait on the Spirit to quicken the Word ; that both Word and Spirit may guide us to life everlasting . Motions of this kinde come from the Spirit : as it is said of old Simeon , that he came by the motion of the Spirit into the Temple . Iohn was in the Spirit on the Lords day : our Manna fals most then , Christs Spirit and Word dwell together in the heart : therefore the Apostle useth the dwelling of Christ in us , and the Word , indefinitely . Faith wrought by the Word , layes hold upon Christ , and brings him into the soule , and keepes him there . It is a blessed thing , when the Spi●it in the ordinance , and the Spirit in our hearts meet together : this is the way to feed and cherish the Spirit in us , and to put oyle as it were into the Lampe ; because the Spirit as it is in us , is thus nourished , even as the fire , though in its own element , feedeth upon nothing , yet with us here below , it is maintained with fuell , otherwise dyeth and goeth out . Take heed of slighting any helpe of faith , that God affords us , as wicked Achaz : GOD offered him for the strengthening of his faith , a signe from heaven , or from earth , or any other creature : oh no , he would not tempt God : hee seemed a pious man , hee would not tempt God ; but what saith the Prophet ? Is it little for you to despise mee , but you will grieve God ? insinuating , that when we despise those helpes God hath given , we grieve the Spirit of God. Those that neglect the Word and Sacrament , what doe they despise , a poore Minister ? and neglect bread and wine ? no , they despise God himselfe , who knowes better then our selves what need wee have of these helpes . Againe , when we finde the Spirit , not assisting and comforting as in former 〈◊〉 it is fit to search the cause , which we shall finde ; some slighting of holy motions , or the meanes of breeding of them , or yeelding to some corruption which we are more especially addicted unto , or some sinne unrepented of , which we take no notice of . It is good therefore to search our soules to the bottome : there may be some hidden corruption lying in the soule , which may undermine our grace & comfort : there may be a privy thiefe that robs us of all . And besides beloved and secret sinnes : it is good to bethinke our selves of old sinnes , which perhaps hitherto wee have but outwardly thought of : and God is willing by some deadnesse and trouble of spirit , to minde us of renewing of sorrow for them : for want of strict accounting with our selves , God cals us to these arrerages and backe reckonings as we see in Iosephs Brethren . If we finde not that sweetnesse of communion with the Spirit , that formerly we enjoyed , bethink our selves when and wherein we lost it , that we may meet the Spirit againe in these waies wherein we found him before we lost him , and take heed of those courses , in the entrance of which we found the Spirit leaving us . Againe , take heed of little sinnes , which we count lesser sinnes perhaps than God doth . We weigh sinne in our owne ballance , and not in his , whereas no sinne is to be accounted little : for if it were once set upon the conscience , and the wrath opened due unto it ; It would take all comfort from us . And therefore we must judge of sinne , as the Spirit doth if we would not grieve the Spirit ; as the communion of the Spirit , is of all the sweetest , so the preserving of it , requires most exact watchfulnesse , and through understanding of our selves . Take heed of the beginning of sin , when any lust ariseth , pray it downe presently , say nay to it , let it have no consent , be presently humbled , otherwise we are indangered by yeelding to grieve , by grieving to resist , by resisting to quench , by quenching , maliciously to oppose the Spirit : sin hath no bounds , but those which the Spirit puts , whom therfore we should not grieve . And let us look to the head and spring of sinnes , whereby we grieve the Spirit of God , not to the sinne so much , as to the root . Wee are angry with our selves for being passionate , but what is the cause of passion ? It comes from pride . Ionas was a passionate man , in that measure that he was passionate , he was proud : he was loth to be shamed when he had said , Niniveh shall bee destroyed , he thought upon the sparing of them , he should be discredited ; and he preferred his credit before the destruction of a populous Citie . So there is much depraving , and detraction in the world , and therupon brawles , and breaches . What is the cause ? a spirit of envy , and oft times a spirit of pride . So men runne into the danger of others , by wronging them , what is the cause ? worldlinesse , base earthly-mindednesse . Men thinke not of the root of sinne , but dwell upon the act done , we should be led from the remote streames , to the Spring , and sourse of all , and bewayle that especially . This care will be helped by spirituall wisedome , whereby we may discerne both wherein we have grieved the Spirit , and wherein for the time to come we may . We cannot maintaine friendship in perfect and sweet termes with any , whose disposition we know not , what will please or displease them ; therefore we should study the nature and delight of the Spirit , and wherein we are prone both to forget our selves and the Spirit . We esteeme not much the friendship of those who are so much friends to themselves , as they passe not much whether friends be contented or discontented . The Spirit dwels most largely in that heart that hath emptied it selfe of it selfe : the Israelites felt not the sweetnesse of Manna , till they had spent their flesh pots and other provision of Egypt . The nature of Gods Spirit is holy ; as it is holy , so delighteth onely in holy Temples : those therefore that set up any Idoll of jealousie in their soules against God , that do not preserve their vessels in holinesse , cannot thinke of any communion with the Spirit . The Spirit is jealous of our affections , and will have nothing set up in the heart above God ; though the Spirit stoopes to dwell in us , yet we must not forget the respect due to so great a Superiour , but reverently entertaine what ever comes from him . Reverence and obedience is the carriage due to a superiour , and where this distance is not kept , a breach will follow . We should reverence our selves for the spirits sake , and thinke our selves too good for any base lust to lodge in ; that heart that the Spirit hath taken for it selfe , should turne off all contrary motions with abhomination : what should pride , and envy , and passion doe in an heart consecrated to the spirit of meeknesse and holinesse ? Vpon any breach , wee must first looke by renewing repentance , and faith in Christ , to renew our peace with God , before wee can expect the grace and comfort of the Spirit . For as the Spirit commeth from the Father and the Sonne , and is procured by the death and satisfaction of the Son to the Father , without which , we could never have expected the gift of the Spirit : so still we must have an eye to this satisfaction by Christ , and reconciliation through it , before we can recover communion with the Spirit , as being the best fruit of the love of God reconciled through Christ . We see David in the 51. Psalme , first importunes God for mercy againe and againe , and then for the Spirit , and for the joy of salvation . And take heed that nothing come in , nor goe out of our soules that may grieve the Spirit of God : some things come in to us that grieve the Spirit ; the corruptions wee receive from others : some things come out of our hearts that grieves Gods Spirit , as corrupt thoughts , & speeches , that indeed is the scope of this place , Let no corrupt communication come out of your mouthes , &c. and then follows , And grieve not the holy Spirit of God. And after againe he saith , Let all bitternesse , and wrath , and clamour be laid aside ; insinuating that one way of grieving the Spirit , is by ill and corrupt language . We can never talke with company that is not spirituall , but they will either vexe , and grieve us , or taint , and defile us ; unlesse it be in such exigences of our calling as requires our converse with them . But I speake of a voluntary choyce of such as savour not good things . Many men to please their owne carnall spirits , and the carnall spirits of others , they vent that that is against conscience , and against that that is higher then conscience , a more divine principle , the holy Spirit of God : loose carnall speakers , are people voyd of the power of Religion . Let no man say , Here is ado indeed , duty upon duty , this will make our life troublesome . The life of a Christian is an honourable , a comfortable , sweet life : indeed it requires the most care , and watchfulnesse of any life in the world , being the best life , it is begun here , and accomplished in an everlasting life in heaven . Nothing in this world , neither our estates , nor our favour with great persons , can be preserved without watchfulnesse : and shall we thinke to preserve the chiefe happinesse of our soules without it , having so many enemies without and within , that labour to draw us into a cursed condition ? Therefore to stirre us up to the practise of these duties , that we may give contentment to so sweet a guest , consider what reason we have , to regard the Spirit , and his motions , from the good we have by them . The holy Spirit of God is our guide : who will displease his guide ? A sweet comfortable guide that leades us through the wildernesse of this world ; as the cloud before the Israelites , by day , and the pillar of fire by night : so he conducts us to the heavenly Canaan ; if we grieve our guide , we cause him to leave us to our selves . The Israelites would not goe a steppe further then God by his Angell went before them . It is in vaine for us to make toward heaven without our blessed guide ; we cannot doe , nor speake , nor thinke any thing that is holy and good , without him : whatsoever is holy , and pious , it growes not in our garden , in our nature , but it is planted by the Spirit . There is nothing in the world so great and sweet a friend that will doe us so much good as the Spirit , if we give him entertainment . Indeed he must rule , he will have the keyes delivered to him , we must submit to his government . And when he is in the heart , he will subdue by little and little all high thoughts , rebellious risings , and despairing fears . This shall be our happinesse in heaven , when we shall be wholly spirituall , that God shall be all in all ; wee shall be perfectly obedient to the Spirit in our understandings , wils , and affections . The Spirit will then dwell largely in us , and will make the roome where he dwelleth , sweet , and lightsome , and free , subduing whatsoever is contrary ; and bring fulnesse of peace , and joy , and comfort . And in the meane time in what condition soever we are , we shall have suteable helpe from the Spirit . We are partly flesh , and partly spirit , God is not all in all , the flesh hath a part in us , we are often in afflictions , and under clouds . Let us therefore prize our fellowship with the Spirit . For are we in darkenesse ? he is a Spirit of light : Are we in deadnesse of spirit ? he is a Spirit of life : Are we in a disconsolate estate ? he is a Spirit of consolation : Are we in perplexity , and know not what to do ? he is a Spirit of wisedome : Are wee troubled with corruptions ? He is a sanctifying , a subduing , a mortifying Spirit : in what condition soever we are , he will never leave us , till he hath raised us from the grave , and taken full possession of body and soule in heaven ; he will prove a comforter , when neither friends , nor riches , nor any thing in the world can comfort us . How carefull should we be to give contentment to this sweet Spirit of God ? No Christian is so happy as the watchfull Christian that is carefull of his duty , and to preserve his communion with the holy Spirit of God : for by entertaining him , he is sure to have communion with the Father and the Sonne . It is the happiest condition in the world , when the soule is the Temple of the holy Spirit ; when the heart is as the holy of holies , where there be prayers , and prayses offered to GOD. The soule is as it were an holy Arke , the memory like the pot of Mannah preserving heavenly truths . It is an heavenly condition , a man prospers to heavenward , when the Spirit of God is with him . You know Obed-Edom , when the Arke was in his house , all thrived with him : so while the Spirit and his motions are entertained by us , we shall be happy in life , happy in death , happy to eternity . For it is he By which you are sealed to the day of redemption . The Apostle sealeth this grave admonition by an argument taken from the Spirits sealing of them to the day of redemption . We are all by nature in bondage to sinne and corruption : we all are redeemed from sinne by the first comming of Christ , and are to be redeemed from corruption by the second . There is a day appointed for this glorious worke . In the meane time GOD would have us assured of it aforehand . This assurance is by sealing . And this sealing is by the Spirit , none else need do it , no meaner person can doe it . And what respect is due to the Spirit , for doing so gracious a worke , that wee grieve him not ; and not onely so , but that we indevour so to please him , as he may with delight goe on with this blessed work that it hath pleased him to take upon him . As the dutie is spirituall , so the arguments that inforce it are spirituall ; and the argument here is fetched from that which hath a most constraining force , love expressed in the sweetest fruit of it , and the stability of it sealing , and sealing to the day of redemption , as if the Apostle should reason thus ; God the Father hath ordained you to salvation by the redemption of Christ his Sonne , and that you might have the comfort of it in the way to it against all discouragements you may meet with ; the holy Ghost hath assured you of it , and set his seale upon you , as those that are set apart for so great salvation : that the sence of this love might breed love in you againe , and love breed a care out of ingenuity , not to offend so gracious a Spirit . The holy Spirit by which you are sealed . THe holy Ghost delighteth to speake in our owne language : we cannot rise to him , therefore he stoopeth to us . This sealing is either sealing of persons , or of good things intended to the persons . Sealing is not onely a witnessing to us , but a work upon us , and in us , carrying the Image of him that sealeth us , whereby we are not onely assured of the good promised to us , but fitted for the receiving of it . God prepareth no good for any but whom he prepares and fits for that good . There is not only an outward authorising of the great grants we have by promise , oath , and Sacrament ; but an inward , by the spirit : perswading of our interest in them , and working that which doth authorise us to lay claime unto them after the use of a seale , both in confirmation and representation , and resemblance of him that sealed . The persons sealed are first Christ , and then those that are given to Christ . Christ is sealed , 1 By the Father , Christ was ordained by him to be a Saviour in our nature , predestinate to be the head of the Church . Wherefore he often saith he came to do his Fathers will. Him hath the Father sealed . Ioh. 6. 27. anointing him , calling him , setting him forth , sanctifying him by the spirit , and every way fitting him with all grace to be a Saviour . 2 He was sealed , by the fulnesse of the Godhead dwelling in flesh , abased , and exalted for us , so as his flesh is the flesh of the Son of God , and his bloud the bloud of God. 3 Sealed by a testimony from heaven of all three Persons : by the Father , This is my welbeloved Son : by the Holy Spirit descending like a dove , by himselfe , to his humane nature dwelling in all fulnesse in it . Christ is sealed by miracles done upon him , and by him , by his baptizing and installing into his office , and by giving himself up to shed his bloud for sinne , by which bloud the Covenant is established and sealed . 4 In being justified in the spirit , being raised from the dead , and declared thereby to be the Sonne of God mightily with power , and then advanced him to the right hand of God , that through him our faith and trust might be in God , 1 Pet. 1. 14. and appearing there for ever for us , sheweth not onely his habilitie and willingnesse to save us , but that it is done already : Wee may see all what ever wee can looke for to our selves performed in our head , to our comfort . As Christ was sealed and fitted for us , so we are sealed and fitted for Christ . There is a privy seale in predestination , this is knowne onely to God himselfe : The Lord knoweth who are his . And this knowledge of God of us , is carried secret , as a River under ground , untill his calling of , and separating us from the rest of men . When first by his Spirit hee convinceth us of what wee are in our selves , and of our cursed condition ; and thereby layeth us low by sorrow and humiliation for sinne , as the greatest evill . And then a pardon is more to us then a Crowne ; then we will wait for mercy , and continue so , and begge for mercy , and that upon Christs own condition , by denying and renouncing any thing of our owne , then Christ is Christ unto us . Indeed after this , it pleaseth Christ by his Spirit to open a doore of hope , and give some hints of mercy , and to let in some beames of love ; and withall , to raise up the soule by a spirit of faith , to close with particular mercy opened and offered by the Spirit , whereby the soule sealeth to the truth of the promise , Ioh. 3. Hee that beleeveth hath set to his seale that God is true . It is strange , that GOD should stoop so low as to receive ( as it were ) confirmation by our beleefe : but thus GOD condescends in the phrase of Scripture ; As we are said to helpe God , curse ye Meroz , because they came not to helpe the Lord , &c. God stoopes to be helped by us , and to have his truth , and power , and goodnesse ratified , and confirmed by us , when we beleeve the promise of God in Christ ( though it be by the helpe of the Spirit ) we seale Gods truth . And then God honoureth that sealing of ours , by the sealing of his Spirit ; After you beleeved , you were sealed , saith the Apostle ; that is , the gracious love of Christ was further confirmed to them . GOD honours no grace so much as faith ; Why ? because it honours God most of all others ; it gives GOD the honour of his mercie , and goodnesse , and wisedome , and power , and of his truth ; especially he that beleeves in God , by beleeving seales that God is true , and God honours that soule againe by sealing it to the day of redemption : God hath promised , Those that honour me , I will honour . Therefore , Hee that beleeveth hath the witnesse in himselfe , that grace promised , belongeth to him , for he carries in his heart the counterpaine of the promises ; he that confesseth and beleeveth shall have mercie . I beleeve , saith the soule , therefore the promise belongs to me , my faith answering Gods love in the promise , witneseth so much to me . The Spirit not onely revealeth Christ , and the promises in generall , but in attending upon the ordinances by an heavenly light : the spirit discovers to us our interest in particular , and saith to the soule , God is thy salvation ; and inableth the soule to say , I am Gods : I am my beloveds , and my beloved is mine . Christ loved me , and gave himselfe for me . Whence came this voyce of Saint Paul ? It was the still voyce of the Spirit of God ; that , together with the generall truth in the Gospell , discovered in particular Christs love to him . It is not a generall faith that will bring to heaven , but there is a speciall worke of the Spirit ( in the use of meanes ) discovering and sealing the good will of God to us , that he intends good unto us ; and thereupon our hearts are perswaded to beleeve in ●od , and to love God as our God , and Christ as our Christ . This is excellently set downe in the sweet communion of marriage , the Spirit is the paranymph●s , the procurer of the marriage , betweene Christ and the foule . Now it is not sufficient to know that God and Christ beare good will to all beleevers ( though that be the ground , and generall foundation of all , and a great preparative to the speciall sealing of the Spirit ) but then the Spirit comes , and saith , Christ hath a speciall good will to me , and stirres up in mee a liking to him againe , to take him upon his owne conditions , with conflict of corruptions , with the scornes of the world , &c. Whereupon the mutuall marriage is made up betweene Christ and us : this worke is the sealing of the Spirit . Many are the privileges of a Christian from this his sealing , as the use of a seale in mans affaires is manifold . 1 Seales serve for confirmation and allowance , to that purpose measurss are sealed : God is said to seale instruction . Iob 33. 16. Confirmation is either by giving strength , or by the authority of such as are able to make good what they promise ; and also willing , which they shew by putting to their seale , which hath as much strength to confirme him to whom the promise is made , as he hath will and power to make it good that hath ingaged himselfe . Amongst men , there is the writing , and the seale to the writing ; when the seale is , added to the writing , there is a perfect ratification : So there are abundance of gracious promises in the Scriptures ; now when the Spirit comes and seales them to the soule , then they are sure to us ; the Spirit puts the seale to the promises . 2 The use of it likewise is for distinction , from others that carry not that mark . So the sealing of the Spirit distinguisheth a Christian from all other men . There is a distinction betweene men , in Gods eternall purpose , but that concerns not us to meddle with , further then to know it in generall . God knoweth who are his , and who are not his : but in time the holy Spirit distinguisheth , and rankes men , as they were distinguished before all worlds , and as they shall be at the day of judgement : the beginning of that distinction that shall bee afterward is in this life . A seale maketh the impression of an Image ; the Princes Image useth to be in his seale : so is Gods Image in his , which destroyeth the old Image and print that was in us before . Holy and good men by this worke of the Spirit are distinguished , 1 From civill men by the worke of holinesse , which meere civill men have not at all , but despise . And secondly , from seeming good men , by the depth of that worke , the Spirit of God workes a new nature in them , whereby they are distinguished . Now nature in every creature is carried to one thing more then to another . There is a distinct propension in a good man , to God , to grace and goodnesse , his aymes , and bent are distinct : and thereupon he hath a greater inlargement of heart sutable to his great aymes ; hee looks above the world and worldly men ; they are narrow , low , base spirited men , the best of them . Againe , things by nature worke from within : Herein painted hypocrites are distinguished from a true substantial Christian : he workes from a principle within , another man is moved as the Automata , things of motion , Clockes , and the like , engines of wit , that move from a weight without that poyseth them : if they doe any good , it is from somewhat without that swayeth their aymes and ends , and not from an inward principle : nature workes from an inward principle ; light things goe upward , and heavie things downeward , naturally : artificiall things are forced . Thus good men are distinguished from those that are seemingly holy ; there is a new nature wrought in them . Againe , nature is constant , what is done naturally , is done constantly : heavie bodies goe alwayes downward , and light bodies upward : every creature works according to his nature ; an holy man is exercised in holinesse constantly , because he doth it from an inward principle , from a worke and stampe within . Different things may seeme the same ; as wilde hearbs may have the colour and forme of those that are planted in the garden ; but there is difference in the vertue of them : the seeming graces and actions of an hypocrite , they have no vertue in them : as there are some drugges without vertue , dead things . But there is a distinguishing vertue in the faith of a Christian , wherby he overcomes the world and his lusts , whereby he doth all duties , prayes , and heares , and is fruitfull in his conversation , in all his graces , there is a cōforting strengthening vertue . True gold hath the vertue to comfort and strengthen the heatt , that Alchymy gold hath not . True grace hath a working comforting vertue . Another mans formall artificiall actions have no vertue in them , neither is it intended , they being only put on to serve a turne . Two men may doe the same things , and yet there bee a grand difference ; the one doing them from the seale of the Spirit , from a deeper dye and stamp of the Spirit : the other if from the Spirit , yet it is but from a common work at the best . Some dyes cannot beare the weather , but alter colour presently ; but there are others that having something that give a deeper tincture will hold . The graces of a true Christian , hold out in all kinde of weathers , in winter and summer , prosperity and adversity ; when superficiall counterfeit holinesse , will give out : thus we see the seale of the Spirit , serves for distinction . The use of a seale is likewise for appropriation . Merchants use to seale their wares they would not have others have any right unto . A Christian is Gods in a more peculiar manner than others ; there is not onely a witnesse of the Spirit that God is his , but the Spirit workes in him an assent to take God againe : there is a mutuall appropriation , I am my beloveds , and my beloved is mine ; when the soule can say , thou art my God , it is not frustrate ; because God saith before , I am thy salvation : where the Spirit seales , God appropriates : GOD chooseth the righteous man to himselfe . And wee may know this appropriation by appropriating God againe ; Whom have I in heaven but thee , and what have I in earth in comparison of thee ? There is no action that God works upon the soule , but there is a reflect action by the Spirit to God againe . If God chuse and love us , we chuse and love him againe . God appropriates us first : we are his , and wee are Christs ; we are Gods , because hee hath given Christ for us ; we are Christs , because hee hath given himselfe for us ; we are , as the Apostle saith , a people of acquisition , A people purchased , purchased at a deare rate by the bloud of CHRIST ; those that are Christs , the Spirit appropriates them : this appropriation is by sealing . Againe , we use to set our seale onely upon that wee have some estimation of ; set mee as a seale , saith the Church in the Canticles , upon thy right hand , have mee in thy eye and minde , as a speciall thing thou valuest . The witnesse and worke of the Spirit , shews Gods estimation of us : the Scripture is abundant in setting forth the great price that God sets on his children ; they are his Children , his Spouse , his Friends , his Portion , his Treasure , his Coyne , he sets his marke , his likenesse on them ; they are things hallowed and consecrated , they are first-fruits . Israel is a holy thing ; their titles shew the esteeme that God hath of them ; he values them more than all the world besides , which are as chaffe and drosse . The righteous man is more excellent than his neighbour . As there is a difference of excellency betweene pretious stones , and other common stores , betweene fruitfull , and barren trees ; so there is amongst men : and in this regard , God sets a high●● esteeme upon some , and thence it is that they have those honourable and glorious titles in Scripture , of Sonnes , Heires , Kings , and co-heyres with Christ : when others are termed drosse and dung , and thornes , and have all the base termes that may be . Now this estimation , by sealing is knowne to us by the grace God workes in us : common gifts and priviledges , and favours of the world , are no seale of Gods estimation . If God should give a man kingdomes , and great Monarchies , it seales not Gods love to him , at all ; but when God makes a man a spirituall King to rule over his base lusts , this is a seal● of Gods valuing him above other men . Therefore we should learne how to value others , and our selves ; not by common things that cast-awayes may have , but by the stampe of God set on us by the Spirit , which is an argument that God intends to lay us up as coyne for another treasury , for heaven . It is the common grand errour of the times , to be led with false evidences . Many thinke God loves them , because hee spares them , and followes them with long patience , and makes them thrive in the world . Alas , are these fruits of Gods speciall love ? What grace hath hee wrought in thy heart by his Spirit ? he gives his Spirit to them that pray ; insinuating , that next the gift of his Sonne , the greatest gift is the Spirit , to fashion and fit us to bee members of his Sonne : this is an argument of Gods love and esteeme . Seales likewise are used for secresie , as in Letters , &c. so this seale of the Spirit is a secret worke , GOD knoweth who are his , they are onely knowne to him , and to their owne hearts ; The white stone is onely known to him that hath it , and the hidden Mannah : none so infallibly can know the state in grace , as those that have the gracious worke themselves . Holy men in some degree are knowne one to another , to make the communion of Saints the sweeter : there is a great deale of spirituall likenesse in Christians , face answereth to face ; that one hath strong confidence of the salvation of another : but the undoubted certainty of a mans estate is knowne onely to God , and his owne soule : nay , sometimes it is hidden from a mans selfe ; there are so many infirmities , and abasements , and troubles in the world , that this life is called a hidden life in Scripture : our life is hidde with Christ in God : it is unknowne to the Saints themselves sometimes , and the world alway ; they neither know him that begets , nor them that are begotten . Hence likewise the use of a seale , is to shew that things should be kept inviolable : hereupon the Church is as a sealed fountain ; sealing shewes a care of preservation from common annoyance : hereupon likewise it is , that sealing is the securing of persons or things sealed from hurt . No man will violate a Letter , because it is sealed : the Tombe where Christ was buried , was sealed , and the Prison doores upon Daniel , that none might meddle with them : so the Spirit of God by this worke of sealing , secures Gods children , as the bloud sprinckled upon the posts of the doores of the Israelites , secured them from the destroying Angell . In Ezek. 9. there was a marke set upon those that were to be preserved , that secured them ; and in Revel . 7. the sealed ones must not be hurt . So where this seale of the Spirit is , it is an argument that God meanes to preserve such a one from eternall destruction , and from prevailing dangers in this world . They are Gods sealed ones , no man can hurt them without wrong to God himselfe , Touch not mine anointed , and doe my Prophets no harme : And likewise from devouring sinnes , and dangerous apostasie : a man that is truely sealed by the Spirit of GOD , hee never becomes a member of Antichrist , a stigmatized Papist ( for Antichrist hath his seale too ) hee is kept from soule-murthering errors , he hath this security upon him by the work and witnesse of Gods Spirit . Whatsoever the use is , or can be , of a seale in mans affaires , that God will have us make use of in his heavenly intercourse betwixt him and us . Whereby you are sealed . Now there are divers degrees of the Spirits sealing . 1 Faith : Hee that beleeves hath the witnesse in himselfe . 1 Ioh. 5. 10. he carries in his heart the counterpane of all the promises . This grace is first planted in the heart , and answereth to Gods love and purpose towards us of giving eternall life : the seale and first discovery of election is manifested to us in our beleeving , Act. 13. 48. As many as were ordained to eternall life beleeved . This beleeving is also a seale to us , in that it is of those gifts that accompany salvation , of which God never repents him by calling back againe , it is a seed that abideth for ever . 2 The worke of sanctifying grace upon the heart , is a seale , whom the spirit sanctifieth , hee saveth . The Lord knoweth who are his : but how shall we know it ? By this seale , Let every one that nameth the name of the Lord , depart from iniquitie : not onely in heart and affection , but in conversation , and that shall bee a seale of his Sonneship to him : none are children of God by adoption , but those that are children also by regeneration : none are heires of heaven , but they are new-borne to it . Blessed be God the Father of our Lord Iesus Christ , who hath begotten us a new to an inheritance immortall , &c. This seale of sanctification leaves upon the soule the likenesse of Iesus Christ , even grace for grace . But because in time of desertion and temptation we are in a mist , and cannot reade our owne faith , and our owne graces , it pleaseth Christ after some triall and exercise to shine upon his owne graces in the heart , whereby we may know we beleeve , and know we love : untill which time the heart sees nothing that is good , and seemes to be nothing but all objections , and doubtings . Wee may be sometimes in such a state as Paul and his company was in the ship , Act. 27. 20. when they saw neither Sunne nor starres many dayes together , almost past all hope . So a Christian may for many dayes together , see neither Sunne nor starre , neither light in GODS countenance , nor light in his owne heart , no grace issuing from God , no grace carrying the soule to God , though even at that time GOD darts some beame through those clouds upon the soule : the soule againe by a Spirit of faith , sees some light through those thickest clouds , enough to keepe the soule from utter despaire , though not to settle it in peace . In this darke condition , if they doe as Saint Paul and his companie did , cast Anchor even in the dark night of temptation , and pray still for day ; God will appeare , and all shall cleere up , we shall see light without , and light within : the day-starre will arise in their hearts . Though by reflecting upon our soules we are able to discerne a spirit of faith , GOD may hide himselfe from the soule in regard of comfort : Nay , a Christian may know himselfe to bee in the state of grace , and yet bee in an afflicted condition . As in Iobs case , hee knew his Redeemer lived , and he resolved to trust in him even though he killed him : hee knew he was no hypocrite , he knew his graces were true : and for all the imputations of his friends , they could not dispute him out of his sincerity ; you shall not take my uprightnesse from me . Yet for the present hee saw no light from heaven , till it pleased GOD to reveale himselfe in speciall favour to him . There is alwayes peace and joy in beleeving , yet not in that degree which gives the soule content , untill by honouring God in beleeving and waiting still his good time , hee honoureth us with further sence of his favour , and powreth forth his Spirit to us , manifesting his speciall love towards us : and this is a further degree of sealing of us , confirming us more strongly then before . The reason why we can neither have grace to beleeve , nor know wee beleeve ; nor when we know we beleeve , enjoy comfort without a fresh new act of the Spirit , is because the whole carriage of a soule to heaven is above nature , where the Spirit makes a stand , we stand and can goe no further ; we cannot conclude from right grounds without some helpe of the Spirit , some doubts , some feares will hinder the application to our selves , even as those that live in some damnable sinne cannot but grant that those that live in such a sinne shall never inherit heaven : and their conscience tels them they live in such a sinne , yet selfe-love blindes them so , that they will not conclude against themselves that they shall be damned ; so true beleevers cannot conclude for themselves without divine light and helpe . It pleaseth God thus to keepe every degree and act of sealing in his owne hand , to keepe us in a perpetuall dependance upon him , and to awe us , that wee should not grieve the Spirit of grace , and cause him to suspend either act of grace or comfort . Ioy and strong comfort come from a superadded seale of the Spirit . The works of the Spirit are of a double kinde : either in us by imprinting sanctifying grace ; or upon us , by shining upon our soules in sweet feelings of joy : what the Spirit worketh in us is more constant , as a new nature which is alwayes like it selfe , and worketh uniformely : but comfort and joy are of the nature of such priviledges as God vouchsafe that one time , and not another , to some , and not to others . This degree of sealing in regard of joy hath its degrees likewise : sometimes it is so cleare and strong , that the soule questioneth not its state in grace ever after , but passeth on in a triumphant manner to that glory it lookes for . Sometimes after this sealing , there may be interrupting of comfortable communion so farre as to question our condition : yet this calling into question comes not from the Spirit , which where it once witnesseth for us , never witnesseth against us , but it is a fruit of the flesh not fully subdued , it is a sinne it selfe , and usually a fruit of some former sinne . For howsoever wee should not doubt after a former witnesse of the Spirit , yet there will bee so much weakening the sence of our assurance , at there is yeelding to any lust . The knowledge of our estate in grace and comfort thereupon , though it may bee weakened by neglect of our watchfulnesse , yet still it hath the force of an argument to assure us when the Spirit pleaseth to direct us to make use of it , because Gods love varies not as our feeling doth , and a fit doth not alter a state . The childe in the wombe stirres not alwayes , yet it lives , and that may be gathered from the former stirrings . This degree of sealing by way of witnesse and comfort , is appropriated to the holy Spirit : every person in the blessed Trinitie hath their severall worke ; the Father chuseth us , and passeth a decree upon the whole ground-work of our salvation . The Sonne executeth it to the full . The Spirit applyeth it , and witnesseth our interest in it by leading our soules to lay hold upon him , and by raising up our soules in the assurance of it , and by breeding and cherishing sweet communion with Father and Son , who both of them seale us likewise by the Spirit . This joy & comfort is so appropriated to the Spirit , as it carrieth the very name of the Spirit , and is one of the three Witnesses on earth , that witnesseth not onely Christ to bee a Saviour , but our Saviour . The three witnesses on earth are the Spirit , water , and bloud : for the better conceiving of which place , wee must know that the great worke of Christ of redemption and justification was typified in the old Testament by bloud ; and the great worke of our sanctification typified by their washing : To answer which types , when Christs side was pierced , there came forth both bloud and water , shewing that Christ came not onely by bloud to justifie us , but by water to sanctifie us . Hereupon bloud and watar have the power to bee witnesses . The bloud of Christ being sprinkled on the heart by the Spirit doth pacifie the conscience in assuring it that God is pacified by bloud , as being offered by the eternall Spirit : this quieting power sheweth that it was the bloud of God , and shed for me in particular . The witnesse of water is from the power the Spirit hath to cleanse our nature ; which no creature can doe but the Spirit of GOD ; change of nature is peculiar to the Author of nature . If wee feele therefore our natures altered , and of uncleane become holy , in some measure wee may know we are the children of God , as being begotten by the Spirit of Christ , conforming us to his owne holinesse : our spirit as sanctified can witnesse to us that we are Christs . But oft it fals out , that our owne spirits , though sanctified , cannot stand against a subtill temptation strongly inforced , God super-addes his owne Spirit : guilt often prevailes over the testimony of bloud , that of water by reason of stirring corruptions runneth troubled . Therefore the third the immediate testimony of the Spirit is necessary to witnesse the Fathers love to us , to us in particular , saying , I am thy salvation , thy sinnes are pardoned . And this testimony the Word ecchoeth unto , and the heart is stirred up , and comforted with joy unexpresseable . So that both our spirits and consciences , and the Spirit of Christ joyning in one strongly , witnesse our condition in grace , that wee are the sonnes of God. In this threefold testimony the order is this ; bloud begets water : satisfaction by bloud procures the Spirit from God , as a witnesse of Gods love ; and by feeling the power of bloud and water , we come to have the Spirit witnessing , and sealing our adoption unto us to establish us in the state of grace against stormes of temptation to the contrary . The Spirit perswadeth to looke unto bloud , convinceth the heart of the efficacie of it , and then quieteth the soule , which giveth it selfe up to Christ wholly , and to whole Christ : and thence feeles his heart established against carnall reason , so as he can and doth oppose Christs bloud to all the guilt that doth arise . And this witnesse of the Spirit comforting the soule is the most familiar , and affects most . If we feele it not ( as oft we do not ) then rise upward from want of this joy of spirit to water , and see what worke we finde of the spirit in clensing our soules , and if wee finde these waters not to runne so clearely as to discerne our condition in them ; then goe to the witnesse of bloud , and let us bathe our soules in it , and then we shall finde peace in free grace procured by bloud : for oft times a Christian is driven to that passe , that nothing can comfort him , within , or without him , in heaven or earth , but the free and infinite mercy of GOD , in the bloud of Christ , whereon the soule relyeth when it feeles no comfort , nor joy , of the Spirit , nor sees no worke of sanctification : then it must rest on the satisfaction wrought by the bloud of Christ , when the soule can go to God , and say , If we confesse our sinnes , thou art just to forgive them , and the bloud of Christ shall cleanse us from all sinne . Therefore though I feele not inward peace , nor the worke of the Spirit , yet I will cast my selfe upon thy mercy in Christ . Hereupon we shall in Gods time come to have the witnesse of water and the Spirit more evidently made cleare unto us . The Spirit it is that witnesses with bloud , and witnesses with water , and by water , whatsoever of Christs is applyed unto us , by the Spirit , but besides witnessing with these witnesses , the Spirit hath a distinct witnesse by way of inlarging the soule : which joy in the apprehension of Gods fatherly love : and Christs setting the soule at libertie . The Spirit doth not alwayes witnesse unto us our condition by force of argument from sanctification , but sometimes immediately by way of presence ; as the sight of a friend comforts without helpe of discourse : the very joy from sight prevents the use of discourse . This testimony of the Spirit containeth in it the force of all , word , promise , oath , seale , &c. this is greater then the promise , as a seale is more then our hand ; & as an oath is more then a mans bare word . The same that is said of Gods oath in comparison with his bare promise , may bee said of this sealing in comparison of other testimonies . That as God was willing more abundantly to cleare to the heires of promise their salvation , hee added on oath , Hebr. 6. 18. So for the same end he added this his Spirit as a seale to the promise , and to the other testimonies . Our owne graces indeed if we were watchfull enough , would satisfie us : The fountaine is open as to Hagar , but shee seeth it not , &c. howsoever the Spirit , if that commeth , it subdueth all doubts . As God in his oath and swearing joyneth none to himselfe , but sweareth by himselfe : so in this witn●sse he taketh in no other testimony to confirme it , but witnesseth by himselfe . And hence ariseth joy unspeakeable , and glorious , and peace which passeth all understanding ; for it is an extract of heaven when we see our being in the state of grace , not in the effect onely , but as in the breast and bosome of God. But how shall wee know this witnesse from an enthusiasticall fancie and illusion ? This witnesse of the Spirit is knowne from the strong conviction it bringeth with it , which wayeth and over-powers the soule to give credit unto it . But there be , you will say , strong illusions ? True , bring them therefore to some rules of discerning . Bring all your joy , and peace , and confidence to the Word , they goe both together , as a paire of Indentures , one answers another . In Christs transfiguration upon the Mount , Moses and Elias appeared together with Christ . In whatsoever transfiguration and ravishment wee cannot finde Moses , and Elias , and Ch●ist to meet , that is , if what we finde in us be not agreeable to the Scriptures , we may well suspect it as an illusion . That you may know the voyce of the Spirit of God from the carnall confidence of our owne spirits , inquire , 1 What went before . 2 What accompanieth it . 3 What followeth after this ravishing joy . 1 The Word must goe before it , in being assented unto by faith , and submitted unto by answ●rable obedience . In whom after you beleeved the word of promise , you were sealed . So that if there be not first a beleeving of the word of promise , there is no sealing , The God of peace give you joy i● beleeving . There must be a beleeving , a walking according to Rule , or else no joy nor peace will bee unto us . If we cannot bring the Word and our hearts together , it is not Gods , but Sathans sealing , a groundlesse presumption , and it will end in despaire : as Christ came by water and bloud , so doth this testimony , it commeth after the other two . First the heart is carried to bloud , and from thence hath quiet : then followeth water , and our nature is washed , and changed , and then commeth this of the Spirit ; though it be not grounded on their testimonie , but is above theirs , yet they goe before . Where we thus finde the worke , wee may know it to be right by the order of it . It commeth after deepe humiliation , and abasement : though we know our selves to be the children of God in some such measure , as wee would not change our condition for all the world ; yet wee would have more evidence , we would have further manifestation of Gods countenance towards us , we are not satisfied , but waite : After wee have long fasted , and our hearts melted , and softened , then God powreth water upon the dry wildernesse , and then it comes to passe , through his goodnesse and mercy , that hee comforts , and satisfies the desires of the hungry soule ; GOD will not suffer the spirit of his children to faile . 3 Likewise after selfe-denyall in that which is pleasing to us , it is made up with inward comfort : 〈◊〉 this selfe-denyall bee from a desire of nearer communion with God , God will not faile them in what they desire . There are wretches in the world that will deny their sinfull nature nothing , if they have a disposition to pride , they will bee proud ; if they have a lust to be rich , to live in pleasures , to follow the vanities of the times , they will doe so , they will not say nay to corrupt nature in any thing : will God vouchsafe to give any true joy or comfort of spirit to such ones ? No : those that se● loose their natures without a checke , shall never taste of this hidden Manna . But when we deny our selves , deny to beare or see that which may feed corruption . When we deny●● take delight in that , that wee might if we would 〈…〉 course of the world , there is a proportionable measure of joy , and peace 〈◊〉 co●fort in a higher 〈◊〉 made good to the 〈◊〉 God is so good , wee 〈◊〉 lose nothing for par●ing with any thing for 〈◊〉 sake . 4 It is usually found after conflict and victory , as a reward . To him that overcommeth , will I give to eate of the hidden Manna . Gods children after strong confl●ct with some temptation or inward corruption , especially , that which accompanieth their disposition and temper , when they have so conflicted as that at last they get the better , they finde by experience sweet inlargement of spirit : to strive against them , is a signe of grace ; but to get victory over them , even to subdue our enemies under us that rise up against us , this bringeth true peace and joy . 5 After wee have put forth our spirituall strength in holy duties , God crownes our indeavours with increase of comfort . A Christian that takes paines with his heart , and will not serve God with that which cost him nothing , enjoys that which the spi●ituall sluggard wishes for , and goes without . God is so just that those men which have striven to live according to principles of nature , have found a contentment proportionable to their indeavours ; some degree of pleasure attends every good action , as a reward before a reward . Besides these things that goe before this joy and testimony , there are secondly some things that doe accompany it , if it bee right : as , 1 This spirituall comfort inlargeth our hearts to a desire after an high prising the ordinances , so farre is it from taking us off from a dependance upon them . In the Word and other meanes it found comfort from GOD , therefore delights to be meeting GOD still in his owne wayes . The eye of the soule is strengthened to see further into truths , and is inabled more spiritually to understand the things it knew before : as in many of the same truths that wise men understand , they understood them when they were yong , as when they were old , but then more clearly . So all truths are more clearely knowne by this ; the Spirit by which we are sealed , is the Spirit of illumination , not that it reveales any thing different from the Word , but giveth a more large understanding , and inward knowledge of the same truths as were knowne before . 2 A libertie and boldnesse with GOD : for where the Spirit is , there is a gratious libertie , that is , further inlargements from the law , guilt of sinne , and the feare of the wrath of GOD , that wee can come with some boldnes to his throne , and to him as our Father , a freedome to open our soules in prayer before him . This stands not so much in multitude of words , or formes of expressions , but a sonne-like boldnesse in our approaches in prayer . The Hypocrite especially in extremity , cannot pray , his Conscience stoppes his mouth : but where the Spirit sealeth , it giveth this liberty , freely to open and spread our case before him , and call upon him , yea under the evidence of some displeasure . 3 There doth likewise ordinarily accompany this sealing of the Spirit , Sathans malice and opposition ; who being cast from heaven himselfe , envies this Heaven upon earth in a creature of meaner ranke by creation then himselfe : wee must not thinke to enjoy pure joy here without molestation . If there bee danger of exalting above measure , we must looke for some messenger of Sathan . After this witnesse it leaves the soule more humble : none more abased in themselves , then those that have neerest communion with God ; as we see in the Angels that stand before God , and cover their faces : so Isa . 6. Iob after God had manifested himselfe unto him , abhorred himselfe in dust and ashes . It brings with it a greater desire of sanctification and heavenly-mindednesse . As Elias ascended up into heaven , his cloake fell by degrees from him : the higher our spirits are raised , the more we put off affections to earthly things . 2 Againe , the end of this further manifestation of the Spirit being incouragement to dutie , or suffering in a good cause , the soule by this witnesse of the Spirit findes increase of spirituall mettle , it finces it selfe steel'd against opposition . 〈…〉 this winde filleth 〈…〉 , they are carried on a maine , and are frighted with nothing that stands in their way . See how the beleevers triumph upon the Spirits witnessing to their spirits , that they are the sonnes of God. Rom. 8. God usually reserveth such comforts for the worst times , Give wine to those that bee of heavy hearts : Pro. 31. The sence of this love of Christ is better then wine . This refreshing Paul had in the dungeon , and hee sung at mid-night . After this witnessing therefore looke for some piece of service to doe , or tryall to undergoe . Much must bee left to Gods fatherly wisedome in this , who knowes whom to cheare up , and when , and in what degree , and to what purpose and service , and remember alwayes , that these inlargements of spirit are as occasionall refreshings in the way , not daily food to live upon : we maintaine our life by faith , not by sight or feeling . Feasting is not for every day , except that Feast of a good conscience which is continuall , but I speake of grand dayes , and high feasts : these are disposed , as God seeth cause . 3 Where this sealing of the Spirit is , there followeth also upon it a lifting up of the head , in thinking of our latter end ; it makes one thinke of the times to come with joy , as the holy Ghost here mentioneth the day of redemption , as a motive to them to take heed that they did not grieve the Spirit : intimating , they should thinke of the day of redemption with a great deale of joy and comfort . The Saints are described in Scripture to be those that looke for the appearing of Christ : they are Christs , and in him their reckonings and accounts are even . And therefore with delight they can often think and meditate upon the blessed times that are to come . There be divers degrees of sealing , arising from divers degrees of revelation . God first reveales his good will in his promises to all beleevers ; this is the privilege of the Church , especially in these latter times : then by his Spirit reveales those saving truths to those that are his by a divine light . So that by argument drawne from the power , they feele from truths in searching secrets , in casting downe , in raising up , in staying the soule , they can seale to them that they are divine . The same Spirit that reveales the power of the Word to mee , reveales in particular mine owne interest in all those truths upon hearing them . Whereupon they are written in my heart , as if they had beene made in particular to me : the comfortable truths in the Word are transcribed into my heart answerable to the Word ; as that God in Christ is mine , forgivenesse mine , grace mine : whereupon adoption in Christ is sealed ; which God still sealeth further to my soule by increase of comfort , as hee seeth cause for incouragement . The same Spirit that manifeste● in me the word , I he●●e and reade to be the truth of God , from the 〈…〉 efficacie of it : the same Spirit teacheth to a●ply it , and in applying of it , sealeth me . Therefore wee ought to desire to bee sealed by the Spirit , in regard of an holy impression ; and then that the holy Spirit would shine upon his owne graces , so as we may clearly see what is wrought in us above nature , and because this is furthered by revealing his love in Christ in adoption to us , wee must desire of G●D to vouchsafe the Spirit of Revelation , to reveale the mysteries of his truth unto us ; and our portion in them in parti●ular ; and so our adoption : and in the meane ti●e to wait and attend his good pleasure in the use of all good meanes . Thus wee waiting , God will so farre reveale himselfe in love to us , as shall assure us of his love , and stirre up love againe : and the same Spirit that is a Spirit of Revelation , will be a Spirit of sanctification , and so adoption . Dignitie , and fitting qualities suteable to dignity , go both together . In that grand inquirie about our condition , there is a great miscarriage , when men will begin with the first worke of the Father in election , then passe to redemption by Christ : I am Gods , and Christ hath redeemed mee ; and never thinke of the action of the third person in sanctification , which is the neerest action upon the foule , as the third person himselfe is nearest unto us . And so fetch their first rise where they should set up their last rest . Whereas wee should begin our inquirie in the worke of the third person , which is next unto us : and then upon good grounds we may know our redemption and election . The holy Spirit is both a Spirit of Revelation , and of Sanctification together , as hath beene said : for together with opening the love of the Father , and the Son , hee fitteth us by grace for communication with them . People out of selfe-love will have conceits of the Fathers and Sonnes love severed from the worke of the Spirit upon their hearts which will prove a dangerous illusion . Although the whole worke of grace by the Spirit arise from the Fathers and Sonnes love , witnessed by the Spirit , yet the proofe of the Fathers love to us in particular , ariseth from some knowledge of the worke of the Spirit : the errour is not in thinking of the Fathers and Sonnes love , but in a strengthening themselves by a pleasing powerlesse thought of it against the worke of grace by the Spirit , which their corruption withstands . So they will carve out of the worke of the Trinitie what they thinke agreeable to their lusts , whereas otherwise if their heart were upright , they would for this very end thinke of Gods love , and Christs , to quicken them to duty , and to arme them against corruption . To the day of Redemption . There is a double redemption : redemption of the soul by the first cōming of Christ , to shed his bloud for us ; redemption of our bodies from corruption , by his second comming . Wee have not the perfect consummation and accomplishment of that which Christ wrought in his first comming , till his second comming , then there shall be a totall redemption of our soules and bodies , and conditions . There is a double redemption , as there is a double cōming of Christ ; the first , and the second ; the one to redeeme our soules from sinne and Sathan , and to give us title to heaven ; the other to redeeme our bodies from corruption , when Christ shall come to be glorious in his Saints . As likewise there is a double resurrection , the first and the second , and a double regeneration of soule and body . In sicknesse & weaknes of body , or when age hath overtaken us , that we cannot live long here , and the horrour of the grave , the house of darkenesse , is presented to us . Oh let us thinke , there , will bee a redemption of our bodies , as well as of our soules ! Christ will redeem our bodies from corruption , as he came to work the redemption of our soules from sinne and death ; and he that will redeeme our bodies out of the grave , he will redeem his Church out of misery , he will call the Iewes ; he that will doe the greater , will doe the inferiour . When we heare of this , let us thinke with comfort of all the promises that are yet unperformed . Secondly , full redemption is not yet . What need I bring Scripture to prove it ? It is a point that every mans experience teacheth . Alas , let our bodies speake , we are not free from sicknesse and diseases : nay , what is our life but a going to corruption ? the sentence is passed upon us , earth returneth to earth ; till death we are going to death , so besides sicknesse and weakenesse here , we must dye , and after death bee subject to corruption . The Apostle in this respect calleth our body , a vile body . As for our soules , though they bee freed from the guilt and damnation of sinne , yet there are remainders of corruption that breed feare and terrour ; and though they be freed from the rule of Sathan , yet not from his molestation and vexations by temptations . In a word , our whole state and condition in this world , is a state and condition of misery ; we are followed with many afflictions , so that there is not yet perfect redemption ; whether we look to body , soule , or state ; the body being subject to diseases , the soule to infirmities , the state to misery . But there is a day appointed for it . By a day wee are not to understand the time measured by the course of the Sunne in 24. houres , but in the Scriptures meaning , a day is a set time of mercy or judgement . As there was a solemne day , the fulnesse of time , for the working of the first redemption , so there is a solemn time set for the second redemption , when all the children of God shall bee gathered ; those that lye in the dust shall be raised ; and for ever glorified . It is the day of all dayes : that day that by way of excellency , is called THAT day in the Scriptures , and the day of the Lord. The day that we should thinke of every day ; especially in sicknesse and trouble , and crosses , and molestations , from the wicked world , and in sense of the remainders of corruption . There is a day of redemption to come , that will make amends for all . The frequent thoughts of that day would comfort us , and keepe us from shrinking in any affliction and trouble , it would move us to a carriage and conversation answerable to our hopes , and also it would helpe to fit us ; it would infuse a desire of qualification to be prepared for that great day . But how little of our time is spent in thoughts this way ? If we could oft thinke of the day of redemption , our lives would be otherwise , both in regard of gracious , as also of cōfortable carriage ; should we be disconsolate at every losse and crosse , at sicknesses , and the thought of death , when wee shall be turned into our first principle , the earth ? if wee did thinke of the day of redemption , when all shall be restored againe , all the decayes of nature and the Image of God be perfectly stamped : the thought of this would make us goe willingly to our graves , knowing that all this is but a preparation for the great day of redemption . The first day of redemption , when Christ came to redeeme our soules , and to give us title to heaven ; It was in the expectation of all good people before Christ ; they are said to wait for the consolation of Israel ; that was the character to know those blessed people by . And what should be the distinguishing character of gracious soules now , but to bee such as wait for the comming of Christ ? how oft in the Epistles of Saint Paul is it ? There is a Crowne of righteousnesse for mee , and for all that wait for the appearing of Christ . There was a yeare of Iubile among the Iewes every fifty yeares ; then all that were in bondage were set at liberty . So at this blessed Iubile , this glorious day of redemption , all that are in bondage of death , and under corruption , shall be set at everlasting liberty . No question but the poore servants that were vexed with hard masters , they thought of the Iubile , and those that had their possessions tooke away , they thought of the Iubile , the day of recovering all . So let us oft thinke of this everlasting Iubile , when we shall recover all that we lost , for ever to keepe it , and never to lose it againe as we did in the first creation . Let us oft thinke of this day , it will infuse vigour and strength into all our conversa●ion . Indeed to the ungodly , it is not a day of redemption , but a day of judgement , and the revelation of the just wrath of God , when their sins shall be laid open , and receive a sentence answerable . Alas , there is such a deale of Atheisme in the world , ( and the seeds of it in the best , unlesse it be wrought out daily ) that we forget the God of vengeance , and the day of vengeance . Would men goe on in sinnes against conscience , if they thought of this last day ? It is impossible such cou●ses come frō this abhominable root o● Atheisme , and unbeliefe ; fo● had they but a slight faith it would be effectuall to alter their course in some measure : therefore the Scripture gives them the name of fooles ( though they would be thought to be the onely wise men . ) The foole hath said in his heart , there is no God : and what followes ? Corrupt are they , and abhominable . The cause of all is , the foole hath said in his heart , he will needs force it upon his heart ; that there is no God , hell nor heaven , nor judgement ; thence come abhominable courses . Grieve not the holy Spirit of God whereby ye are sealed unto the day of Redemption . FRom the consideration of all that hath beene formerly spoken of , the sealing of the spirit to the day of Redemption , there ariseth these foure conclusions . First , that we may attaine unto a knowledge that we are in that state of grace . Secondly , that upon knowledge of our state in grace for the present , we may be assured of our future full Redemption . Thirdly , that this assured knowledge is wrought by the Spirit . Fourthly , that the consideration of this assurance wrought by the Spirit , is an effectuall argument to disswade from grieving the Spirit . For the first , wee may know wee are in the state of grace : first , because the Apostle would not have used an argument moving , not to grieve the Spirit , from a thing unknowne or guessed at ; it is an ill manner of reasoning to argue from a thing unknowne . 2 Again , sealing of us by the Spirit , is not in regard of God , but our selves . God knoweth who are his , but we know not that we are his , but by sealing . 3 The scope of the Scriptures indited by the Spirit , is for comfort , the Apostle saith so directly , and what comfort in an uncertaine condition , wherein a man knowes not but he may be a reprobate ? Wherefore came our Saviour into the world , and tooke our nature upon him ; why became he a curse for us , why hath he carried our nature into heaven , and there appeares for us till he hath brought us home to himselfe , but that he would have us out of all doubt of his love after o●ce by faith we have received him whence proc●●ded those Commandements to beleeve , those checks of unbeleevers , the commendation of them that did beleeve , those upbraidings of doubting , as springing from unbeliefe : to what use are the Sacraments , but to seale unto us the benefits of Christ ? if upon all this we should still doubt of GODS love , especially when besides the seali●g of the promises to us , we are sealed our selves by the Spirit of promise . Object . This is true if wee know we doe beleeve : Answer . It is the office of the Spirit , as to worke faith and other graces , so to reveale them to us : every grace of GOD is a light of it selfe , comming from the Father of lights : and it is the property of light , not onely to discover ot●er things , but it sel●e too ; and it is the office of the Spirit to give further light to this light by shining upon his owne grace in us : an excellent place for this is the 1 Cor. 2. 12. Wee have received the Spirit that is of God , that wee might know the things that are freely given to us of God , in the mouth of two or three witnesses shall every thing bee confirmed : one witnesse is the Spirit of man which knowes the things that are in man ; the other witnesse is the Spirit of God , witnessing to our spirits that we are the children of God. Here is light added to light , witnesse added to witnesse , the greater witnesse of the Spirit to the lesse of our Spirits : the Apostle joynes them both together , My conscience bears me witnesse through the holy Ghost . Obje . Mans heart is deceitfull . Answ . But the spirit of God in mans heart is not deceitfull , it is too holy to deceive , and too wise to be deceived in this point of assurance : wee plow with the Spirits Heifer , or else we could not finde out this Riddle : where there is an object to be seene , and an eye to see , and light to discover the object to the eye , sight must needs follow . In a true beleever , after he is inlightened , as there is grace to be seene , and an eye of faith to see , so there is a light of the Spirit discovering that grace to that inward sight : in the bottome of a cleare River , a cleare eye sight may see any thing ; where nothing is , nothing can be seene ; it is an evidence that the Patrons of doubtings have little grace in them , and much boldnesse in making themselves a measure for others . Those that are b●se borne , know their mothers better than their fathers the Church of Rome is all for the mother , but the babes of Christ know their father ; the remainder of corruption will indeed be still breeding doubts , but it is the office of the Spirit of faith to quell them as they arise . We are too ready in time of temptation to doubt , we need not helpe the tempter , by holding it a duty to doubt ; this is to light a candle before the divell as we use to speake . Question . May not there be doubtings where there is true faith , may not a true beleever be without assurance ? Answ . There be three rankes of Christians : first , some that are yet under the spirit of bondage , that like little children doe all for feare . Secondly , those that are under the spirit of adoption , and doe many things well , but yet are not altogether free from feare ; these are like those children that are moved with reverence to obey their Parents , and yet finde their commands somewhat irkesome unto them . The third are such as by the love of God shed into their hearts by the Spirit of adoption , are carried with large Spirits to obey their father , and herein like unto those children , that not onely obey , but take a delight in it upon a judgement that both obedience and the thing wherein they obey is good ; this we ought to labour for , but we finde many Christians in the second ranke , many truely beleeve in Christ by some light let into their hearts by the Spirit of adoption , who are not yet fully assured of the love of Christ . There is the act of faith , and the fruit of faith ; the act of faith is to cast our selves upon Gods mercy in Christ , the fruit of faith is in beleeving to be assured of this : we must know that faith is one thing , assurance another , they may have faith , and yet want a double assurance : first , assurance of their faith , being not able to judge at all times of their owne act , likewise , secondly , assurance of their state in grace , as in time of desertion and temptation : a soule at such a time casts it selfe upon Christ , as knowing comfort is there to be had , though hee be not sure of it for himselfe : and this the soule doth out of obedience , though not out of feeling , as the poore man in the Gospell , Lord I beleeve , helpe my unbeliefe : the soule often times out of the deepe , cryes , and in the darke trusts in GOD and this is the bold adventure of faith , the first object whereof is Christ held out in a promise ; and not assurance ; which springeth from the first act when it pleaseth God to shine upon the soule , and is a reward of glorifying Gods mercy in Christ by casting the soule upon his truth and goodnesse . Assurance is GODS seale , faith is our seale , when we set to our seale by beleeving , he sets to his seale , assuring us of our condition : we yeeld first the consent and the assent of faith and then God puts his seale to the contract : there must be a good title before a confirmation , a planting before a rooting and establishing , the bargaine before the earnest . Some would have faith to be an over-powring light of the soule , wherby undoubtedly they beleeve themselves to be Christ , and Christ to be theirs : which stumbleth many a weake , yet true Christian , for this is rather the fruit of a strong faith , then the act of a weake , which struggleth with doubting , untill it hath gotten the upper hand . True it is , there must be so much light let in to the soule , as the soule may relye upon Christ , and this light must be discovered by the Spirit , and such a light as shewes a speciall love of Christ to the soule . And againe , it is true that we are not to take up our rest in the light , untill the heart be further subdued : as many are too hasty to conclude of a good condition upon uncertaine signes , before they have attained unto fuller assurance , but yet we must not deny faith where this strong assurance is wanting , so farre as to conclude against our selves ; if there be desires , putting on , to endeavour with conflict against the rising of unbeliefe , with a high prising of the favour of God in Christ , so as to value it above all things . Degrees doe not varie the kinde , weakenesse may stand with truth ; but where truth is , there will be an uncessant desire of future sealing . The second conclusion : We may upon the knowledge of our present estate in grace bee assured for the time to come : for this sealing is to the day of Redemption ; that is , till we be put into full possession of what we now beleeve , and besides , sealing is for securing for the time to come , and our Saviours promise is , that though He departed from them , yet the Comforter should abide with them for ever , Iohn 14. And why are we certaine of the favour of God to our comfort for the present , but that wee doubt not of it for the time to come ? Faith and love , and these graces , they never faile finally , therefore when the Scripture speakes of Faith , it speakes of salvation by it for the present : as if a man should be in heaven presently so soone as hee beleeves . Wee are saved by faith , say the Scriptures . we are not yet saved ; but the meaning is , we are set by faith into a state of salvation . Being put into Christ by faith , we are risen with Christ , and sit in hea●venly places with him . Faith makes the things to come , present : and faith beleeves , that , neither things present , nor things to come , shall bee able to separate us from the love of God in Christ So that our assurance is not onely for the present , but for the time to come . We are sealed to the day of Redemption , and who can reverse Gods seale , or Gods act and deed ? Grace is the earnest penny of glory : God hath made a covenant , and given earnest , he will not lose it , the earnest is never taken away , but filled up ; if wee be assured of grace for the present , we may be sure it shall be made up full in glory hereafter . If the spirit of Christ be in us , the same spirit that raised Christ from the dead , will raise us up likewise , and not leave us untill we be in full redemption , we shall awake , filled with his image . No opposition shall prevaile , God hath set us as a seale on his right hand to keep us , I and on his breast ( as the high Priest had the twelve Tribes ) to love us , and on his shoulder to support us . The marked and sealed ones in Ezech. 9. and Rev. 7. were secured from all destruction . If we be in Christ our Rocke , temptations and oppositions are but as waves , they may dash upon us , but they breake themselves . Quest . Why then do we pray for the forgivenesse of sinnes ? Answer . We pray for a clearer evidence of what we have : secondly , as the end is ordained , so the meanes must be used : God doth and will pardon sinne , and therefore we must pray for pardon , as a meanes ordained . Thirdly , prayer doth not prejudice the certainty of a thing : Christ prayeth for that hee was most sure of , Ioh. 17. I pray for them which thou hast given me , for they are thine . Pregnant for the proofe of this point , is that of Peter , Wee are begotten againe to a lively hope , a hope of that life which maketh lively . Oh but we are weake ! true , but wee are kept by the power of GOD : an inheritance is not onely kept for us , but we are kept for it . Ob. But Sathan is strong , and his malice is more than his strength ? Answ . True , but we are kept as by a Garison , wee have a guard about us . Ob. All this is true , while faith holdeth out ; but that may faile ? Answ . No , we are kept by the power of GOD through faith ; God keepeth our faith , and us by faith . Ob. But the time is long betweene us and salvation , and many dangers may fall out ? Answ . Be it so that the time is long , yet wee are kept unto salvation , even untill the day of redemption : for the Spirit by vertue of the Covenant , puts the feare of GOD into our hearts , that we shall never 〈◊〉 from 〈◊〉 : GOD doth no● pr●mise what we shall doe of our selves , but what he will doe in us , and by us . Thus the Holy Ghost putteth a shield into our hands to ward off all objections ; and helpes us to subdue the reasonings that are apt to rise within us against this blessed hope . So that this happy condition is not onely sure to us , but God hath assured us of it . Gods gracious indulgence is such , he sees here wee goe through a wildernesse , and are molested every way , therefore hee would have us assured of a blessed condition to come . So good is God , hee doth not onely finde out a glorious way of Redemption by the bloud of his Sonne God-Man , but hee acquaints us with it in the dayes of our pilgrimage . Partly , that we may glorifie him , that he may have the praise before hand of what good hee intends us : for assurance of that blessed condition will stirre up our spirits to blesse God. What the thing it selfe would worke , faith workes the same in some measure . Therefore Saint Peter , 1 Pet. 1. Blessed be God ( saith he ) who hath begotten us againe to a lively hope of an inheritance immortall , undefiled , that fadeth not away , reserved in the heavens . Why doth he blesse God before we have it ? because we are as sure of it as if we had it : what is revealed before hand , is praised for before hand . GOD would have us assured , that he may have glory . Partly to comfort us : for faith is effectuall to worke that comfort that the thing present would doe in some measure . What comfort would the soule have , if it should see heaven open , and it selfe entring into it , if redemption were at hand ? The same faith workes in some measure . What is more sure then the thing it selfe ? What more comfortable then faith in it ? When the Israelites were in the wildernesse going to Canaan , they had many promises that they should come to Canaan , and many extraordinary helpes to leade them thither ; the pillar , and cloud , and Angell : and God out of indulgence condescending to their weaknesse , gave them some grapes of Canaan : hee put it into the minde of the spies to bring of the fruits . So God gives us some work of his blessed Spirit , whereby he would have us assured , and sealed to the day of redemption . The third conclusion is this , that the spirit doth seale us . This cannot be otherwise , for who can establish us in the love of God , but he that knowes the minde of God towards us ; and who knowes the minde of God , but the spirit of God ? Then am I sealed , when I doe not onely beleeve , but by a reflecting act of the soule , know I doe beleeve : and this reflection though it be by Reason , yet it is by Reason inabled by the spirit ; our spirits by the Spirit onely can discerne of spirituall acts : it is not for us to know things above nature , without a cause above nature . None can know the meaning of our broken desires , so as to helpe us in our infirmities , but that Spirit that stirred up those desires . Againe , none knowes the grievances of our spirits , but our owne spirits , and the Spirit of God , who knowes all the turnings and corners of the soule . Who can mortifie those strong corruptions , that would hinder us in the way to heaven , but the Spirit cloathing our spirit with power from above ? who purifieth the cōscience , but he that is above cōscience ? Who can raise our spirits above all temptations and troubles , but that Spirit of power that is above all ? The strength and vigour of any creature is from the spirits and the strength of the spirits of all flesh is from this Spirit , whose office is to put spirit into our spirit . As GOD redeemed us with his bloud , so GOD must apply this bloud , that conscience may bee quieted . He onely can subdue the rebellion of our spirits , and soften our hearts , and make them fit for sealing . The Spirit onely can so repo●t the mercy of God to our soules , as to perswade and worke our hearts to this assurance , otherwise we would never yeeld . For partly the greatnesse of the state is such , that none but God can assure : and partly the misgiving and unbeliefe of our heart is such , that none but God can subdue it . The thing being so great , and our deservings so little , being unworthy of the things of this life , much more of that eternall happinesse ; this cannot be done without the high and glorious Spirit of God. How earnest and desirous then is both the Father and the Sonne to save us , that pleased to send such an Orator and Embassador as is equall with themselves to perswade us , to assure us , to fit us for salvation ? and how gracious is the Spirit that will vouchsafe to have such communion with such poore sinfull spirits as ours ? And should not this worke upon our hearts a care not to grieve the holy Spirit ? and so we come to the fourth conclusion . The fourth conclusion is , that the sealing of the spirit unto salvation , should be a strong prevailing argument not to grieve the Spirit , that is , not to sinne : for sinne onely grieves the Spirit . The grace of God ( saith Paul to Titus ) that bringeth salvation , Christ appeared : and what is Christ but grace ? Christ appeared , and the free favour of GOD in Christ , whereby wee are assured of salvation : which teacheth us , what to doe ? to deny all ungodlinesse and worldly lusts , and to live soberly , righteously , and godly in this present world . Even the consideration of the benefits of Christ , that are past ; such as came with Christs first comming : but that is not all , Verse 13. Looking for that blessed hope , and the glorious appearing of the great God and our Saviour Iesus Christ . The second comming of Christ enforceth likewise the same care of holinesse . Our conversation is in heaven , and not as theirs ( spoken of in the former Verse ) whose end is damnation , whose belly is their GOD , who minde earthly things : no , we minde heavenly things , and these heavenly desires from whence sprung they , but from the certaine expectation of our Saviour the Lord Iesus Christ , who shall change our vile bodies , &c. that is , shall redeeme us fully even our bodies as well as our soules . It is an argument of force , whether we be not yet sealed , or be sealed : if not sealed , then grieve not him whose onely office it is to seale , entertaine his motions , give way to him , that he may have scope and liberty of working . Set no reasons against his reasons , hearken to no counsell against his counsell , stand not out his perswasions any longer , but yeeld up your spirits to him , lest he put a period to his patience : he is long suffering , but not alwayes suffering : if he give us up to our own spirits , we shall only be witty to worke out our owne damnation : wee are not given up to our owne spirits , but after many repulses of this holy Spirit : and at length , what now will not serve for an argument to perswade us , shall bee used hereafter as an argument to torment us . The Spirit will helpe our spirits to repeate and recall all the motions to our owne good , that wee formerly put backe . We should thinke when conscience speakes in us , God speakes , and when the Spirit moves us , it is God that moves us , and that all excuse will be cut off : answere will be , did not I tell you of this by conscience , my deputy ? did not I move you to this good by mine owne Spirit ? Take heed of keeping out any light , for light , where it doth not come in and soften , hardens : none so hard hearted , as those upon whom the light hath shined : there is more to be hoped from a man , that hath onely a naturall conscience , then from him , whose heart and spirit hath beene long beaten on : there is more to be hoped from a heathen Pilate , than a proud Pharisee . Those that will not be sealed to their salvation , it is just with God that they should be sealed up to their destruction ; the soule without the spirit is darkenesse and confusion , full of selfe accusing and selfe tormenting thoughts : if we let the Spirit come in , it will scatter all , and settle the soule in a sweet quiet . For those that have been sealed by the Spirit , and yet not so fully , as to silence all doubts , about their estate : those should out of that beginning of comfort which they feele , studie to be pliable to the Spirit , for further increase . The Spirit scaleth by degrees : as our care of pleasing the Spirit increaseth , so our comfort increaseth ; our light will increase as the morning light unto the perfect day . Yeelding to the Spirit in one holy motion , will cause him to leade us to another , and so on forwards untill wee be more deepely acquainted with the whole counsell of God concerning our salvation : otherwise if we give way to any contrary lust , darkenesse will grow upon our Spirits unawares , and we shall be left in an unsetled condition , as those that travaile in the twilight , that cannot perfectly finde out their way . Wee shall be on and off , not daring to yeeld wholly to our lusts , because of a worke of grace begun : nor yeeld wholly to the Spirit , because we have let some unruly affection get too much strength in us ; and so our spirits are without comfort , and our profession without glory . We shall lye open to Sathan , if he be let loose to winnow our faith : for if our state come to be questioned , wee have nothing to alledge but the truth of our graces : and if we have not used the Spirit well , we shall not have power to alledge them , nor to looke upon any grace wrought in us , but upon those lusts and sinnes whereby wee have grieved the Spirit ; they will bee set in order before us , and so stare us in the face , that wee cannot but fixe our thoughts upon them . And Sathan will not lose such an advantage , but will tempt us to call the worke of grace in question : which though it bee a true worke , yet for want of light of the Spirit to discerne it , wee cannot see it to our comfort . Whereas if the Spirit would witnesse unto us the truth of our state , and the sincerity of our graces ; we shall bee able to hold our owne , and those temptations will vanish . For those that the holy Spirit hath set a clearer and stronger stampe upon , that doe not question their condition , they of all others should not grieve the Spirit . A Spirit of ingenuity will hinder them , and stirre up a shame in them to requite so ill , such a friend . Nothing so ingenuous as grace : what is commendable in nature , is in greater perfection in grace . How doth the conscience of unkindenesse to a friend that hath deserved well of us , trouble our spirits , that we know not with what face to looke upon him ? And will not unkindenesse to the Spirit make us ashamed to lift up our face to heaven ? Benefits are bonds , and the greater favour , the stronger obligation ; now what greater favour is there , then for the Spirit to renew us according to the Image of God our glorious Saviour : who carried the Image of Sathan before ? And by this to appropriate us unto GOD , to be laid up in his treasure , as carrying his stampe , and by this to bee separated from the vile condition of the world , although we carry in us the seeds of the same corruption that the worst doth , differing nothing from them but in GODS free grace and the fruits of it . For God to esteeme so of us , that have no worthinesse of our owne , but altogether persons not worthy to bee beloved : as to make our unworthinesse a foile , to set out the freenesse of his love ; in making us worthy , whom he found not so . For the Spirit by sealing of us to secure us in the midst of all spirituall dangers : and to hide us as his secret ones , that that evill one should not touch us to hurt us . These , as they are favours of an high nature , the more eare they require to walke worthy of them . We cannot but forget our selves , before wee yeeld to any thing against that dignity the Spirit hath sealed us to . Nature helped with ordinary education , moveth every man to carry himselfe answerable to his condition : a Magistrate as a Magistrate , a Subject as a Subject , a Childe as a Childe ; and we thinke it disgracefull to doe otherwise : and shall that which is disgracefull to nature , not be much more disgracefull to nature renewed , and advanced by the Spirit ? And indeed as wee should not , so wee cannot grieve the Spirit so farre forth as wee are renewed . Our new nature will not suffer us to dissemble , to be worldly , to bee carnall , as the world is , wee cannot but study holinesse , we cannot but be for GOD and his truth , wee cannot but expresse what we are , and whose we are . It is impossible a man should care for heaven , that doth not care for the beginnings of heaven : hee cannot bee said to care for full redemption and glory , that doth not care for the spirit of grace : fulnesse of grace is the best thing in glory ; other things , as peace and joy , and the like , they are but the shinings forth of this fulnesse of grace in glory . Againe , when the Spirit assureth us of Gods love in the greatest fruits of it , as it doth when it assureth this redemption : That love kindles love againe , and love constraines us , by a sweet necessitie to yeeld cheerefull and willing obedience in all things : there is nothing more active and fuller of invention , than love , and there is nothing that love studies more than how to please , there is nothing that it feares more than to discontent . It is a neate affection , and will indure nothing offensive , either to it selfe , or the spirit of such as we love : and this love the Spirit teaches the heart , and love teaches us not onely our duty , but to doe it in a loving and acceptable manner . It carries out the whole streame of the soule with it , and rules all , whilest it rules , and will not suffer the soule to divert to by-things , much lesse to contrary . Againe , these graces that are conversant about that condition which the Spirit assureth us of , as faith and hope , are purging and purifying graces , working a suteablenesse in the soule , to the things beleeved , and hoped for : and the excellency of the things beleeved and hoped for , have such a working upon the soule , that it will not suffer the soule to defile it selfe . Our hopes on high , will leade us to wayes on high , therefore whilest these graces are exercised about these objects , the soule cannot but be in a pleasing frame . It hath beene an old cavill , that certainty of salvation breeds security and loosenesse of life . And what is there that an ill disposed soule cannot sucke poyson out of ? A man may as truely say , the Sea burnes , or the Fire cooles : there is nothing quickens a soule more to cheerefull obedience , than assurance of Gods love , and that our labour should not be in vaine in the Lord ; this is the Scriptures Logicke and Retoricke to inforce and perswade a holy life from knowledge of our present estate in grace . I beseech you by the mercies of God , saith Saint Paul : what mercies ? such as he had spoken of before . Iustification , Sanctification , Assurance that all shall worke together for good , that nothing shall bee able to separate us from the love of God in Christ : all duties tend to assurance , or spring from assurance . Gods intendment is to bring us to heaven by a way of love , and cheerefulnesse ; as all his wayes towards us in our salvation , are in love . And this is the scope of the covenant of grace ; and for this end he sends the Spirit of adoption into our hearts , that we may have a childe-like liberty with God in all our addresses to him . When he offers himselfe to us as a father , it is fit we should offer our selves to him as children ; nature teaches a child , the more he desires his fathers love , the more hee feares to displease him . And hee is judged to be gracelesse , that will therefore venture to offend his father , because he knowes he neither can , or will disinherit him . Certaine it is , the more surely we know God h●th begotten us to so glorious an inherit●nce , the more it will worke upon our bowels , to take all to heart that may any way touch him : this wrought upon David , when the Prophet told him , God hath done this & this for thee , and would have done more , if that had beene too little , it melted him presently into an humble confession . Those that have felt the power of the Spirit of adoption on their hearts , will both by a divine instinct , as also by strength of reason , be carried to all those courses wherein they shall approve themselves to their father . Instinct of nature strengthened with grounds , will move strongly . To conclude this discourse , let Christians therefore he carefull to preserve and ch●●ish the worke of assurance and sealing in them . 2 What God doth for us , he doth by grace in us , he wil preserve us that we shall not fall from him by putting the grace of feare into us , Ier. Hee will keepe us , but by what meanes ? The peace of God which passeth all understanding , shall guard our hearts . God maketh our Calling and Election sure in us , by stirring our hearts up to be diligently exercised in adding one grace unto another , and in growing in every grace , as 2 Pet. 1. Therefore wee must attend upon all spirituall meanes of growth and quickening : so shall you have a further entrance into the kingdome of Iesus Christ : that is , you shall have more evident knowledge of your entrance into the kingdome of grace here , and likewise into the kingdome of glory hereafter . Those that doe not so , shall have no comfort either from the time past , for they shall forget they were purged from their sinnes , or from thoughts of the time to come , for they shall not be able to see things farre off . 2 If assurance be in a lesser degree , yet yeeld not to temptations and carnall reasonings : if our evidences be not so faire , yet wee will not part with our inheritance . Coynes , as old groates , that have little of the stampe left , yet are currant . We lose our comfort many times , because wee yeeld so easily , because we have not such a strong and cleare seale of salvation as we would , to be born down that we have none at all , is a great weakenesse : exercise therefore the little faith thou hast in striving against such objections , and it will be a meanes to preserve the seale of the Spirit . 3 Because this sealing is graduall , we should pray as Paul , Ephes . 1. for a spirit of revelation , that wee may be more sealed : ( the Ephesians were sealed , for whom Paul prayes , and so the Colossians ; yet ) that GOD would reveale to their spirits , more their excellent condition . There are riches of assurance ; the Apostle would have them to labour not onely for assurance , but for the riches of it ; that will bring rich comfort , and joy and peace . Times of temptations and tryall may come , and such as , if wee have not strong assurance , we may be sorely troubled , and call all into question . This may be the sad condition of Gods own children , and from this , that in times of peace , they contented themselves with a lesser degree of this assurance and sealing . 4 Lastly , bee watchfull over your owne hearts and wayes , that according to what you have now learned , you grieve not the spirit , for by it you are sealed ; intimating , that if in any thing wee withstand and grieve the spirit , we shall in so doing , prejudice our selves , and suffer in the comfort and evidence of our sealing . FINIS . Notes, typically marginal, from the original text Notes for div A68733-e3600 Scope of the words . Holy Ghost called Spirit , why . Holy Spirirt Holinesse not onely an attribute in God , but the excellency of all h●s attributes . He is holy in mercy , in iustice , in goodnesse , &c. Two desires in man by nature . Foure things presupposed . The spirit in us . Differēce of the Spirits being in Christ , and in us . How the Spirit was in Adam in innocency . How in carnall men . The holy Ghost dwels not in us as in ordinary houses , but as Temples . The holy spirit makes all holy , where ever he comes . The spirit a Counsellor and Comforter . We are prone to grieve the Spirit . We should be carefull of grieving it . Foure points observed . What it is to grieve the Spirit . Spirit grieved how . Spirit considered as in himselfe , as in us . How the Spirit worketh in us . Ob. We intend not in sin , to grieve the Spirit . An. We doe it in the cause . Wherein we grieve the Spirit . We grieve the Spiri● by unkindnesse . Ier. Aggravation of sinnes of Professors . Sins against knowledg are such either , 1 Directly . 2 Indirectly . Why voluntary sins grieve the Spirit so much . Exod. 20. Sinnes against the second Table in what respect they grieve most . Gods method in dealing with sinners . Some sins grieve more than other . Eph. 5. 18. Gal. 6. Jer. 42. The Spirit is grieved by sinnes against the Gospell . Slighting ordinances . The sinne of these times . By false judgment of things . When wee plot and contrive sinne , the Spirit is grieved . And sinne having helpes to 〈◊〉 ●he 〈◊〉 . By caveling against the truth . Neglect of prayer and dependance . Overmuch worldly businesse . Omission of duties . The Spirit grieved in others , is grieved by Neglects . Contempt Censures . By superiours . By inferiours . By ill example the Spirit is grieved . How it may be knowne when the Spirtt is grieved . Issues of grieving the Spirit . Leaving us to our selves . Grieving our spirits . Quest . How far a childe of God may grieve the Spirit . Answ . Gods children commit not the sin against the holy Ghost . Sinne against the holy Ghost , what ? Miscariage concerning the sin against the holy Ghost . Concerning others . Concerning themselves . Feare frees from three things . How to prevent grieving the Spirit . Give up our selves to the guidance of the Spirit . Gal. 2. To obey him perfectly . Quest . Answ . How to know the motions of the Spirit . They raise higher . Are constant . They change the heart . Are seasonable . Evidence themselves . Orderly . Dependant on God. To concurre with the spirits motions . Cherish holy motions . Give the Spirit scope in his ordinances . Isay 7. If the Spirit 〈…〉 . Take heed of lesser sinnes . Looke to the first rise of sins . Renew repentance . Avoyd corrupt communication . Object . Answ . Motives not to grieve the Spirit . Notes for div A68733-e6840 The sealing of Christ . Act. 20. 28 Rom. 1. 4. Christians are sealed . Similie . For confirmation . Distinction . 1 Tim. 2. Simile . Similie . Similie . Appropriation . Can. 6. Psal . 4. Psal . 73. Estimation . Ier. 2. 3. Secresie . Revel . 3. Security . Degrees of sealing . Faith. Sanctification . Quest . Answ . What goeth before this witnesse of the Spirit . Gal. 6. Revel . 2. What accompanieth , &c. What followeth after this witnessing of the Spirit . Rom. 8. 16 33 &c. Pro. 31. 6. Redemption double . Full redemption not yet . A day of Redemption . The day of Redemption ought to be thought on . Day of vengeance to wicked . The first conclusion . Rom. 9. Ioh. 1. The second conclusion . Col. 1. Rom. 8. Rom. 8. 11 Psal . Why we pray for forgivenesse of sinnes . 1 Pet. 1. 3 , 4 , 5. Why God assureth us of our salvation . For his glory . For our comfort . The third conclusion The fou●th conclusion T●t . 2. 11. 12. Phil. 3. ●● It is an argument to them that are 1 Not sealed . 2 Those that are sealed either in a 1 Lesser degree . Those that are sealed in a higher degree . 1 Ioh. 3. Rom. 12. 2 Sam. ●1 . 1. Meanes . Phil. 3. 2 Pet. 1. 2 Meanes . 3 Meanes . Col. 2. 2. 4 Meanes . 
A12210	----	Yea and amen: or, pretious promises, and priviledges Spiritually unfolded in their nature and vse. Driving at the assurance and establishing of weak beleevers. By R. Sibbs D.D. master of Katherine Hall in Cambridge, and preacher of Grayes Inne London. Reviewed by himselfe in his life time, and since perused by T.G. and P.N. Sibbes, Richard, 1577-1635. 1638 Approx. 277 KB of XML-encoded text transcribed from 223 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A12210 STC 22521 ESTC S102402 99838187 99838187 2552 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12210) Transcribed from: (Early English Books Online ; image set 2552) Images scanned from microfilm: (Early English books, 1475-1640 ; 1083:04) Yea and amen: or, pretious promises, and priviledges Spiritually unfolded in their nature and vse. Driving at the assurance and establishing of weak beleevers. By R. Sibbs D.D. master of Katherine Hall in Cambridge, and preacher of Grayes Inne London. Reviewed by himselfe in his life time, and since perused by T.G. and P.N. Sibbes, Richard, 1577-1635. Goodwin, Thomas, 1600-1680. Nye, Philip, 1596?-1672. [2], 429 [1] p. Printed by R. Bishop for R. Dawlman and are to be sold by Humphrey Mosley at the Princes Armes in Pauls Church-yard, London : 1638. T.G. and P.N. = Thomas Goodwin and Philip Nye. Numerous mispaginations; pagination deduced from signature collation. 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Theology, Doctrinal -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2003-01 Apex CoVantage Keyed and coded from ProQuest page images 2003-02 Judith Siefring Sampled and proofread 2003-02 Judith Siefring Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion YEA and AMEN : OR , PRETIOUS PROMISES , AND PRIVILEDGES . Spiritually unfolded in their Nature and Vse . Driving at the assurance and establishing of weak Beleevers . By R. SIBBS D. D. Master of Katherine Hall in Cambridge , and Preacher of Grayes Inne London . Reviewed by himselfe in his life time , and since perused by T. G. and P. N. LONDON , Printed by R. Bishop for R Dawlman and are to be sold by Humphrey Mosley at the Princes Armes in Pauls Church-yard . 1638. YEA and AMEN . OR , PRETIOVS PROMISES , Layd open out of 2 COR. 1. 19 , 20 , 21 , 22 , 23. But as God is true , our word towards you was not yea and nay ; for the Sonne of God , Iesus Christ , who was preached among you by us , was not yea and nay , but in him was yea . For all the promises of God are in him yea , and in him Amen , unto the glory of God by us . THE blessed Apostle , that he might have the better place in the hearts of his hearers , endeavours here with all diligence to wipe off any imputation , which they might have against him , that so his doctrine might come home to their soules , and have the freer accesse to worke upon their consciences . We have therefore in these words S. Pauls Apologie , for not comming unto the Chorinthians according to his promise . Wherein hee alledgeth that it was not from any inconstancy in him ; but indeed from corruption in manners among them . verse 23. I call God to record , that to spare you I came not . The Apostle as a man , and as a holy man , might promise many things common to this life , and might lawfully vary afterwards , upon the appearance of reall impediments . But the things which he promiseth , and speakes of as an Apostle , they admit of no such uncertainty . Therefore his care is to decline all thoughts of wavering therein , and to maintaine the credit of the Gospell , which hee had taught to the uttermost : knowing well , how ready false teachers would be to perswade the people , that Paul was as light in his preaching , as he was in keeping his word with them , therefore our Word is true , as God is true , saith he . There is the same ground of the certainty of Evangelicall truths , as there is of God himselfe . Iesus Christ whom I preached among you was not yea and nay , saith the Apostle , but yesterday and to day , and the same for ever . Whence may bee observed : That the object of preaching now in the time of the Gospell , is especially Iesus Christ. This is the Rock upon which the Church is built . Christ should be the subject matter of our teaching , in his Nature , Offices , and Benefits , in the duties which we owe to him , and the instrument whereby we receive all from him , which is faith . If wee preach the Law , and discover mens corruption , it is but to make way for the Gospels freer passage into their soules . And if we presse holy duties , it is to make you walke worthy of the Lord Jesus . All teaching is reductive to the Gospell of Christ , either to make way as Iohn Baptist did , to levell all proud thoughts , and make us stoop to him , or to make us walk worthy of the grace wee receive from him . The Bread of life must be broken , the Sacrifice must bee anatomized and layed open ; the riches of Christ , even his unsearchable riches , must bee unfolded . The Sonne of God must be preached to all , and therefore God who hath appointed us to bee saved by Christ , hath also ordained preaching , to lay open the Lord Iesus , with the heavenly treasures of his grace and glory . But to go forward . Iesus Christ who was preached among you , by me , and Sylvanus , and Tymotheus , was not yea and nay . Here observe : That the consent of Preachers in the mysteries of salvation , is an excellent meanes to strengthen faith in their hearers : not in regard of the truth it selfe , but in regard of men . So it pleaseth God to condescend to our weaknesse , in adding Sacraments and Oath unto his promises , thereby to shew the more stablenesse of his counsell towards us . By yea here is meant Certaine , Constant , Vnvariable . The times vary , but not the faith of the times . The same fundamentall truth is in all ages . Sometimes indeed it is more explicated , and unfolded ; as we have in the the New Testament divers truths more cleerely revealed than in the Old. There is not a new faith , but a larger explication of the old faith . Divine truth is alwayes the same . If there hath beene a Church alwayes , there hath ever beene a Divine truth . Now it is an Article of our faith in all times to beleeve a Catholike Church , certainly then there must bee a Catholike truth , to be the seed of this Church . Therfore we should search out , what was that yea , that positive Doctrine in those Apostolicall times of the Churches purity before it was corrupted . The Church was not long a Virgin , yet some there were that held the truth of Christ in all ages . Our present Church holds the same positive truths , with the Apostles before us . Therefore we say , Our Church was before Luther , because our Doctrine is Apostolicall , as also is our Church that is continued thereby , because it is built upon Apostolicall doctrine . Put the case we cannot shew the men as they rediculously urge ; what is that to the purpose ? From an ignorance of particular men , will they conclude us to be ignorant of the Church of Christ , which hath ever beene . Hence the true Church may easily be discerned : the points of Religion wherein our adversaries differ from us , be but patcheries of their owne , they were not yea . In the Apostles times , their Purgatory , Invocation of Saints , and Sacraments , of divers kindes were devised by themselves afterwards . And indeed for a thousand yeeres after Christ , many of the differences betwixt us and the Papists were never heard of ; neither were they ever established by any Counsell , till the Counsell of Trent . Our positive points are grounded upon the holy Scriptures ; we seek the Old way , and the best way , as Ieremy adviseth us . There was no popish trash in Abrahams time , among the blessed Patriarches , nor in Christs time . No , nor many hundred yeares after ; they came in by little and little , by humane invention , for their owne advantage ; a meere policy to get money and abuse the people . Indeed they hold many of our truths , but they adde something of their owne to them ; they adde necessity of tradition to the Scriptures , merits to faith ; they adde Saints to Christ in Divine Worship : they have seven Sacraments to our two . They may safelier therefore come to us , than we to them ; we hold all that they should hold , onely their owne additions wee hold not , we leave them to themselves . So much for that . To touch only another point , that borders a little upon it . Divine truth is of an inflexible nature ; this crosseth another rule of theirs ; for they hold , they may give what sense of Scripture they will : and that the current of the present Church , must judge of all former counsels . What ? Doth the truth vary according to mens judgements ? must we bring the strait Rule to the crooked Timber for to be measured ? Shall the judgement of any man , be the rule of Gods unerring truth ? Shall present men interpret it thus , and say , it is so now ? And shall others that succeed after say , what ever it was then , now it is thus : and must we beleeve all ? God forbid . This declareth , That no man can dispence with Gods Law : this written Word is alike in all : truth is truth , and errour errour , whether men think it to be so or no. Reason is reason , in Turkes , as well as amongst us . The light of nature , is the light of nature , in any Countrey as well as here . Principles of nature vary not as Languages doe : they are inbred things . And if Principles of nature be inviolable , and indispensable , much more is Divinity . Filth is filth wee all confesse : opinion ought not to bee the rule of things , but the nature of the thing it selfe . Therefore what is against nature , none can dispence withall . God cannot deny himselfe . What is naught in one age , is naught in another , and for ever naught . There is no Monarch in the World can dispence with the Law of nature , or with the Divine Law of God. For the opinion of any man in the World , is not the rule which hee may comfortably live by , but the undoubted light of Christs written Word . I speake this the rather to crosse their base practices , who when God cals them to stand for his cause and truth , they will bend and bow the sacred truth , which is alwayes Yea and Amen , to their owne by ends and base respects . As if the opinion of any man in the world were the rule of their faith and obedience . This is to make God no God. Is not right , right ? Is not the Law the Law ? Is not the Word of Christ a word that alters not , but remaines stedfast to all eternity ? Assure your selves there is a truth of God , that we must maintaine to the death , not onely in opposing Heresie , but resisting of impiety wheresoever we meet it . Iohn Baptist was a Martyr when hee stood out against Herod and said , Thou must not have thy Brother Philips Wife . He would not be meale-mouth'd in reprooving his sinne , but cried out against the unlawfulnesse of it , though it cost him his life . Men ought to suffer for the truth , and not for base ends deny the least word of God , because it is a divine sparkle from himselfe . For all the promises of God , in him are yea , and in him are Amen . This comes in after this manner : the word that I preached ( saith Paul ) is unvariable , because Christ himselfe is alwayes yea , and I have preached nothing but Jesus Christ among you ; my preaching then must needs be a certain and immutable truth . There are divers readings of the words , but the most materiall is ( as this Translation and the best Expositors have it ) All the promises of God in Christ are yea , ( that is , ) they are certaine and constant in him . And then they are Amen , that is , in Christ they are fulfilled . In him they are made , and in him they are accomplished . The whole carriage of the promises are in Christ : for his sake they were first given , and in him they shall be performed . As Christ himselfe was yesterday , and to day , and the same for ever : so are all Gods promises made in him , undoubtedly , eternally , and unchangably true to all posterities . Here are divers truths which offer themselves to our consideration . First take notice , that since the fall of man , it hath pleased our good God to establish a Covenant of grace in Jesus Christ , and to make him a second Adam , by whom we might be restored to a better estate , than ever wee had in the first Adam . In which happy condition there can be no intercourse betwixt God and man , without some promise in his Christ : so that God now deales all by promises with us . The reason is this , how can poore dust and ashes dare to challenge any thing of the great Majesty of Heaven , without a warrant from himselfe ? How can the Conscience be satisfied ? ( Conscience you know is a knowledge together with God. ) How can that rest quiet in any thing , but in what it is assured comes from God ? And therefore for any good I hope for from God , it behooves me to have some promise , and word of his mouth for it , this being his constant course of dispensation to his people . While we live in this world we are alwayes under hope . We rejoyce in hope of the glory of God. Now hope lookes still to the promise , whereof some part is unperformed . How doth Heaven differ from Earth ? but in this : Heaven is a place all for performances : here we have some performances to encourage us , but are alwayes under some promise not yet accomplished . And therefore the manner of our apprehension of God in this world , exceedingly differs from that in Heaven . Here it is by faith and hope , there it is by vision : vision is fit for performance . Faith and Hope looke alwayes to a word revealed : God therefore rules his Church in this manner for their greater good . Alas what can we have from God , but by the manifestation of hiis own good will ? May we look for favour from God for any thing in our selves ? It is a fond conceit . Againe , God will have his Church ruled by promises in all ages , to exercise the faithfull in prayer and dependance upon him . God will see of what credit is amongst men , whether they will rely upon his bare promise or no. He might doe us good , and give us no promise ; but he will try his graces in us , by arming us against all difficulties and discouragements till the thing promised be performed to us . Promises are ( as it were ) the stay of the soule in an imperfect condition , and so is faith in them , untill our hopes shall end in full possession : and wee must know , that Divine Promises are better than earthly performances . Let God give man never so much in the world , if hee have not a promise of better things , all will come to nothing at the last . And therefore God supports the spirits of his servants against all temptations , both on the right hand and on the left by sweet promises . Hee will have them live by faith , which alwayes hath relation to a Promise . This is a generall ground then , that God now in Christ Jesus hath appointed to governe his Church by way of promises . But what is a Promise ? A Promise is nothing but a manifestation of love ; an intendment of bestowing some good , and removing some evill from us . A declaring of a mans free engagement in this kinde , is a Promise ; it alwayes comes from love in the party promising , and conveighs goodnesse to the beleeving soule . Now what love can there be in God to us ( since the fall , ) which must not be grounded on a better foundation than our selves ? If God love us , it must be in one that is , first beloved ; hereupon comes the ground of the promises to be in Jesus Christ : all intercourse between God and us must be in him that is able to satisfie God for us . The Almighty Creator will have our debts discharged before he enters into a covenant of peace with us . Now this Christ hath perfectly done , and thereby reconciled lost sinners ; hereupon the promise immediately issues ( from Gods love in Christ ) to beleeving soules : He must first receive all good for us , and we must have it at the second hand from him . The promises in Christ are as the spirits in the body , they runne through al the ages of the Church ; without him there is no mercy nor comfort to be had . God cannot look on this cursed nature of ours out of Christ ; and therefore whosoever apprehends any mercy from God , he must apprehend it in Christ the promised seed . To make it clearer ; our nature since the fall is odious to God , ( a sinfull cursed nature remaines in the best of us ) and therefore that God may looke peaceably upon it , he must looke upon it in him that hath it undefiled , & in him whom he loves , even his only Son , like unto himselfe , that hath taken our nature upon him . Now our nature in Christ must needs be lovely and acceptable ; and if ever God love us , it is for Christ alone , who was predestinated before all worlds , to be a Sacrifice for us , to be the Head of his Church : he was ordained to doe us good , before we our selves were ordained . Christ is the first Beloved , and then we : God loves us in his beloved one : This is my beloved Sonne in whom I am well pleased . As if the Lord had said , I am pleased in him , and in all his , in his whole mysticall body . Christ is the Son of God by nature , we by adoption ; what ever good is in us , is first & principally in him . God conveighs all by the naturall Son to the adopted sonnes : therefore all the promises are made to us in Christ , he takes them from God for us . He himselfe is the first Promise , and all are Yea and Amen in him : they are not directed to us , abstracted from him ; but we are elected in Christ , sanctified in him , acquitted frō sin through him : by his stripes we are healed . If Christ had not satisfied the wrath of God , by bearing our iniquities upon the crosse , wee had beene liable every moment to condemnation . If he had not been free from our sins , we had for ever lyen under the burthen of them . You are yet in your sinnes ( saith Saint Paul ) if Christ be not risen . We are freed from our debts , because Christ our surety is out of prison ; he is in Heaven , and therefore we are at liberty . The Promises are a deed of gift , which wee have from and by Christ , who is the first object of all the respect that God hath to us . Why are the Angels attendants on us ? Because they attend upon Iacobs Ladder , ( that is , ) upon Christ , that knits Heaven and Earth together . So that the Angels because they attend upon Christ first , become likewise our attendants : we have a promise of eternall life : but this life is in his Son ; God blesseth us with all spirituall blessings in him , and makes us sons in him the naturall Sonne : whatsoever prerogative we enjoy , it is in Christ first , and so belongs to us , but no further than we by faith are made one with him . How darest thou think of God who is a Consuming fire ? and not think of him as he is pleased and pacified with thy person in Christ , who tooke thy nature upon him , to be a foundation of comfort , and a second Adam ; a publique person satisfying Divine Justice for all that are members of his body ? Wee may think upon God with comfort , when wee see him appeased in his Christ. As long as hee loves Christ , hee cannot but love us . Never think to have grace , or salvation , or any thing without Christ. Doth God love mee , doth hee doe good to my soule for my owne sake ( abstracted from his Sonne ? ) no surely : then should I flie from his presence . But he looks upon me in his beloved , and in him accepts of my person , therefore our Saviour prayeth , I desire thee bles sed Father , that the love wherewith thou lovest mee , may be in them , and I in them . This should direct us in our dealing with God , not to goe directly to him , but by a Promise , And when wee have a Promise , look to Christ in whom it is performed ; If we ask any thing of God in Christs name , he will give it us ; If wee thank God for any thing , thank him in Christ , that wee have it in him . What a comfort is this , that wee may goe to God in Christ , and claime the Promises boldly ? because he loves us with the same love he beares to his only beloved Sonne . If we get fast hold on Christ , and cleave there , God can assoone alter his love to him , as alter his love to us ; his love is every whit as unchangeable to a beleeving member , as to Christ the head of the body . The Promises are as sure as the love of God in Christ is , upon which they are founded , and from which nothing can separate us . For Promises being the fruit of Gods love , and Gods love being founded first upon Christ : it must needs follow , that all the Promises are both made , and made good to us through him . If a Prince should love a man , and his love should be founded upon the love he beares to his own Son ; surely such a one may have comfort , that love will never faile him : because it is an affection naturall , and therefore unalterable , he will alwayes love his Sonne , and therefore will alwayes delight in him , in whom his Son delighteth . Now Christ is the everlasting Sonne of the Father ; his deare and only Sonne , in whom hee is ever well pleased , and through whom he cannot be offended with those that are his . So surely as God loves Christ , so surely hee loves all that are united to him . There is nothing in the world can separate his love from his owne Sonne , neither is there any thing able to separate his love from us that are one with him . God loves Christs mysticall body , as well as his naturall body ; hee hath advanced that to glory at his right hand in heaven , and will hee ( think you ) leave his mysticall body the Church in a state of abasement here on earth ? No certainly : God loves every member of his Son ; for as he gave us to Christ , so Him hath he sealed and annointed to be a Saviour for his people . This is the reason why God looks upon us with a forbearing eye ( notwithstanding the continuall matter of displeasure hee finds in us ) hee looks on us in his Sonne , his love to us is grounded on his love to Christ. And hereupon comes our boldnesse with God the Father , that wee can goe to him in all distresses with comfort , & say , Lord look on thy Son whō thou hast given for us , and in him behold his poore members now before thee : In our selves we have dread , but in thy dearly beloved wee have joy in thy presence . If we come in the garments of our Elder brother , wee are sure to get a blessing , but in our selves God cannot endure to behold us : If we bring Benjamin to our Father ; if wee carry Christ along with us , then come and welcome . Upon what unchangeable grounds is the love of God and the faith of a Christian builded ? How can the gates of hell prevaile against the faith of a true beleever , when it is carried to the promise , and from the promise to Gods love ? the love of God to Christ shall as soone faile , as the faith of a sincere Christian shal be shaken . The promises else should bee of no effect , they should be Yea and Nay , and not Yea & Amen . If the promises could bee shaken , the love of God and Christ should be uncertain . Overturn heaven and earth , if we overturne the faith of a true persevering Christian. There is nothing in the world of that firmnesse as a beleeving soule is , the ground hee stands upon makes him unmoveable . Our union with the Lord Jesus makes us like Mount Sinai , that cannot be shaken . But wee must know there are three degrees or steps of love , whereof a promise is the last . 1. Inward love . 2. Reall performance . 3. A manifestation of performance intended before it bee done . Love concealed doth not cōfort in the interim ; therfore God who is love , doth not only affect us for the present , and intend us mercy hereafter : but because hee will have us rest sweetly in his bosome , and settle our selves on his gracious purposes , hee gives us in the mean time many rich and pretious promises . Hee not only loves us , and shewes the same in deeds now , but he expresseth his future care of us , that wee may build on him , as surely as if we had the thing performed already . By this wee see how God loves us , he hath not only an inward liking and good wil to us in his brest , but manifests the same by word ; hee reveales the tendernesse of his bowells towards us , that wee may have the comfort of it before-hand : God would have us live by faith , and establish our selves in hope , because these graces fit us for the promise . If there were no Promises , there could bee no faith nor hope . What is Hope , but the expectation of those things that the word saith ? And what is faith , but a building on the promise of God ? Faith looks to the word of the thing , Hope to the thing in the word . Faith looks to the thing promised , Hope to the possession and performance of it . Faith is the evidence of good not seene , ( making that which is absent as present to us ) Hope waits for the accomplishment of that good contained in the word ; if we had nothing promised , what need hope ? and where were the foundation of faith ? But God being willing to satisfie both , ( that wee may bee heavenly-wise , in relying upon a firme foundation ; and not as fooles , trust in vanity ) in mercy gives us promises , and seales them with an oath for our greater supportment . That love which ingaged the Almighty to bind himself to us in pretious promises , will furnish us likewise with grace needfull , till wee be possessed of them . He will give us leave to depend upon him , both for happinesse and all quieting graces which may support the soule till it come to its perfect rest in himselfe . Now these gratious expressions of our good God may be reduced into divers rankes . I will but touch some few particulars , and shew how wee should carry our selves to make a comfortable use of them . First , there are some universall Promises for the good of all mankinde , as that God would never destroy the World againe , &c. Secondly , there are other Promises that more particularly concerne the Church , and these are Promises . 1. Either of outward things . 2. Or of spirituall and eternall things of Grace . and Glory . In the manner of promising , they admit of this distinction . All the Promises of God are made to us , either Absolutely , without any condition ; so was the Promise of sending Christ into the world , and his glorious comming againe to judgement : let the world be as it will , yet Christ did come , and will come againe with thousands of Angels , to judge us at the last . Or 2. conditionall . As the Promise of Grace and Glory to Gods children that he will forgive their sinnes , if they repent , &c. God deales with men ( as wee doe by way of commerce one with another ) propounding mercy by covenant and condition : yet his covenant of grace is alwayes a gratious covenant . For he not onely gives the good things , but helpes us in performing the condition by his Spirit , he workes our hearts to beleeve and to repent . Thus all Promises for outward things are conditionall : as thus , God hath promised protection from contagious sicknesse , and from trouble and warre , that he will be an hiding place , and a Deliverer of his people in time of danger , that he will doe this and that good for them . But these are conditionall , so far forth as in his wise providence he sees they may helpe to preserve spiritual good things in them , and advance the graces of the inward man. For God takes liberty in our outward estate , to afflict us or doe us good , as may best further our soules welfare . Because do what we can with these bodies , they will turn to dust and vanity ere long . We must , leave the world behinde us ; therefore he lookes to our main estate in Christ , to the new creature ; and so farre as outward blessings may cherish and increase that , so farre hee grants them , or else he denies them to his dearest ones . For we cannot still enjoy the blessings of this life , but our corrupt nature is such , that ( except we have somewhat to season the same ) we shall surfet , and not digest them ; therefore they are all given with exception of the Crosse , as Christ saith , hee that doth for him any thing , shall have a hundred fold here , but with Persecution , be sure of that , whatsoever else he hath : let Christians looke for crosses , to season those good things they enjoy in this life . To come now to some use of the point . Are all the Promises of what kind soever , whether spirituall and outward , temporall or eternall , are they all made to us in Jesus Christ ? And are they certainly true , Yea and Amen in him ? Then I beseech you get into Christ betimes , strengthen your intrest in him by all meanes , out of whom we have nothing that is savingly good : rest not in any thing abstracted from him , so as to be accepted with God. But you will say , doth not God doe many good things to them that are out of Christ ? doth not the Sunne shine , and the raine fall , upon the just and the unjust , upon the evill , as well as the good ? doth he not cloath , and feed , and protect wicked men daily ? He doth indeed , it cannot bee denied ; but are they blessings ? are these favours to them ? No , but as God saith by Moses , if thou sin against me , Cursed shalt thou be in thy Basket , and thy store . Cursed shall be the fruit of thy body and the fruit of thy Land , the increase of thy Kine , and the flocks of thy Sheep : cursed at home , cursed abroad : they are cursed in their very blessings . A gracelesse brutish person , though hee swim with worldly pleasures , and have never such revennewes , and commings in to maintaine his bravery , is yet an accursed creature in the midst of all . For what are we made for , think you ? To live here only ? Oh no : then we were of all others the most miserable : there is an eternity of time a comming , wherein ( after a few dayes spent in the flesh ) we shall live either in perpetuall blisse , or unspeakable torment . The very best things beneath have a snare in them , they rather hinder , than further our eternall welfare . How doth that appeare ? Because for the most part they make men secure and carelesse in the worship of God , so as to despise the power of godlinesse , and follow iniquity with greedinesse ; wee may see by mens conversations that outward things are snares to them . They are not Promises in Christ for then they would come out of Gods love only , which alone makes mercies to be indeed●o ●o us , and without which , ●he best of blessings will prove but a curse in the end . If I have any thing in this world ( any deliverance from evill , or any positive good thing ) I may know it is for my benefit , when my heart is made more spirituall therby , so as to value grace & holinesse at the highest rate , I esteeming my being in Christ above all transitory things whatsoever ; above riches and honour , and the favour of great persons , which at the best is fading . Our intrest in him will stand by us , when all these things are withered and shrunk to nothing , Christ is a Fountaine never drawne dry , his comforts are permanent : the good in the creature soone vanisheth , and leaveth the soule empty ; therefore get into Christ speedily , it concernes thee neerely . For this purpose attend upon the meanes of salvation , and beg of God that he would make his owne ordinances ( by his Spirit accompanying the same ) effectuall to thy soule , that he would open the excellencies of Christ to thee , and draw thy affections to close with him . How are we in Christ ? When by knowing of him , our knowledge carries our hearts unto him ; when our wils cleave to that which we know to be excellent and necessary for us : when I firmely adhere to Christ , as the only good for me , then I love him , then I rest on him , then I have peace in him . I may discerne that I am in Christ , if upon my knowledge of him , my heart is united to him , and I find peace of conscience in him . Faith hath a quieting and establishing power . If I be in Christ , my soule will be cheered and satisfied with him alone . I know all is Yea and Amen in him , therefore my soule rests securely here . How ever our outward condition bee various and perplexed , yet our estate in Christ is firme and constant . What is a man out of Christ ? As a man in a storme that hath no clothes to hide his nakednesse , or to shelter his body from the violence of the weather . As one in a tempest , that hath not house nor harbour to cover him . As a stone out of the foundation , set light by , and scattered up and downe here and there . As a branch out of the root ; what sap is there is such a thing ? it being good for nothing but to be cast into the fire . A man that is not built up in Christ , planted in him , nor clothed with him , is the most destitute , despicable creature in all the world ; and if we look with a single eye , we shall so discerne him : such a mans case is deepely to be bewailed : had wee but hearts to judge righteously , we would preferre the meanest condition of Gods childe , before the greatest estate of any earthly Monarch , be their flourishing felicity never so resplendant . Oh the miserable and wofull plight that all prophane wretches are in , who neglect grace and the mysteries of Christ to gratifie their base lusts : such an one , there is but a step betweene him and Hell , he hath no portion in the Lord Jesus . I ac count all dung and drosse ( saith St Paul ) in comparison of Christ to be found in him , not having on mine owne righteousnesse . Happy is that man at the day of judgement , who thus appeares . Againe , if so be that all promises are Yea , and Amen in Christ , then here take notice of the stability of a Christian , that hath promises to uphold him . Compare him with a man that hath present things only , with an Esau that abounds with worldly goods , and how great is the difference ? God gives them their portion here as he saith to Dives , thou hadst thy good things , that thou chiefly caredst for , thou hadst them here , but Lazarus had paine , misery , and poverty : Now therefore the case is altered , he is advanced , and thou art tormented . A beleeving Christian enjoyes the sweetnesse of many promises in this life ( for God is still delivering , comforting , and perfecting of him ; renuing of his spirit , and supplying him with inward peace ) but the greatest part is yet to be accomplished ; perfection of grace and glory is to come , he is a Child , he is a Sonne , the promise here is his chiefe estate . Another man hath present payment , and that is all he cares for , hee hath something in hand , and fwells with a conceit of happinesse thereby ; Alas , what are we the better to have a great deale of nothing ? Solomon that had tryed all the world , resolves it to vanity and vexation of spirit . All things below are uncertaine , and wee are uncertaine in the use of them ; if we have no better a life than a natural one , eternal joy appertaines not to us . Take a Christian and strip him in your thoughts , frō all the good things in the world , he is yet a happier man than the greatest worldly favourite out of Christ , for the one hath nothing but present things , with a great deale of addition of miserie , which his ease and contentment , makes him more sensible of , as being more tender and apprehensive of an evill than other men . The other though hee want many comforts of this life , and enjoyes not present performances , yet hee is rich in bills and bonds , God is bound to him who hath promised hee will never forsake him , but be his por tion for ever . Hee hath a title to every communicable good , Godlinesse hath the promise of this life , and that which is to come . A happy man ; what ever is most usefull for his safe conduct to heaven , he is sure to have it ; He that will give us a Kingdome , will not denie us daily bread ; hee that hath prepared a Country for us , will certainly preserve us safe , till we come there . Besides that wee have here in performance , wee have many excellent promises of a greater good in expectation , which in Christ are all Yea & Amen . They are certaine , though our life be uncertaine , and the comforts of our life ( lesse then life it selfe ) mutable and perishing ; If life the foundation of outward comforts bee but a vapour , what are all the comforts themselves think you ? It is a Christians rejoycing in the midst of all changes beneath , that hee hath promises invested into him from above , that are lodged in his heart , and made his owne by faith , which have a wondrous peculiarizing vertue , to make that a mans owne , that is otherwise generally propounded in the Gospell ; A Christian , take him at all uncertainties , he hath somwhat to build on , that is Yea and Amen , undoubtedly sure that wil stick by him . I speak this to commend the estate of a beleeving Christian , to make you in love with it , seeing in all the changes and varieties of this world , hee hath somewhat to take to . In all the dangers of this life , he hath a Rock , and chamber of Providence to goe unto , as it is Esay 26. God hath secret roomes to hide his children in , in times of publike disturbance , when there is a confusion of all things . God hath a safe abiding place for thee : I have many troubles ( saith David ) but God is my defence continually . Hee i● my shield and strong Tower , whatsoever I want , I have it in him . What a comfort is this ? A Christian knowes either hee shall be safe here or in heaven , and therefore rests securely . He that dwells in the secret place of the most High , shall abide under the shadow of the Almighty ( that is ) in the love and protection of God above ; As Moses saith , Lord thou hast binour habitation from everlasting to everlasting ( that is ) thou art our sure help in the greatest extremity that can befall us in any age of the world . Therefore build on his promise : for God and his Word are all one . If wee have nothing to take to when troubles come , woe unto us : In our selves considered , wee are even as grasse , and as a tale that is told , soone vanishing . But our estate in God is durable ; wee have here no continuing Citie , sicknesse may come , and death may environ us the next moment , happy are they that have God for their habitation , wee dwell in him , when we are dead ; when we leave this world , wee shall live with God for ever : The righteous is not troubled for evill tydings , hee is not shaken from his Rock and stay , he feares no danger , because his heart is fixed . What a blessed estate is it to be in Christ ? to have promises in him to be protected , and preserved , not onely whilest wee are in this vale of teares , but when this earthly tabernacle shall bee dissolved , even to all eternity . If our hearts be fixed on God , let us heare evill tydings of Warre , or Famine , or Pestilence , let it be what it will , blessed men are wee . Every word of God is tryed as silver in the fire ( saith the Psalmist ) the promises are tried promises ; wee may safely rest upon them : But if we have nothing to take to when troubles arise , we are as a naked man in a storme without any shelter , incompassed round with distresse and misery . The promises are our inheritance , yea our best inheritance in this life ; though the Lord should strip us naked , and take away all things else , yet if the promises remain ours , wee are rich men ; and may say with the Psalmist , My lot is fallen into a good ground , thy testimonies are better unto me , than thousands of gold and silver . For the promises are as so many obligations , whereby God is bound to his poore creature ; And if wretched men think themselves as rich as they have bonds ( though they have never a peny in their purses ) much more may a true Christian , who hath the promises of Christ for his security , esteeme himselfe a wealthy person , as having many bonds whereby ( not man but ) God is engaged to him , & that not only for temporall good things , but for heavenly favours and spirituall blessings , for all which hee may sue God at his pleasure , and desire him to make good his word of truth . There is little difference betwixt a poore Christian , and him that abounds in this worlds riches , onely this , the one hath wealth in his owne possession , the other hath it in Gods bond , the one hath it in hand , the other in trust . As for the worldling , he hath but a cisterne when he hath most , wheras every faithfull soule hath the Spring head , even God himselfe to flye unto in all distresses , who will never faile him , but be a Sunne and a Shield , to defend us from all evill , and preserve us in all goodnesse all our dayes . But I go on . Now he which stablisheth us with you in Christ , and hath also anointed us , is God. Here observe , That the Christian needs not onely converting but establishing grace : he that hath begun any good worke in us must perfect it : the God of strength must give us his promise to support our weaknesse , without which we cannot stand . Peter was in the state of grace , and yet when God did not stablish him , wee see how he fell . The weakest beleever with the establishing grace of God will stand : and the strongest Christian , without Divine assistance , wil sink and fall away . Whence this may bee further considered , That the life of a Christian is a perpetuall dependant life : he not only lives by faith in his first conversion , but ever after : hee depends upon God for protection and strength throughout his whole course . God doth establish us in Christ ; the ignorance of this makes men subject to backsliding For when we trust to grace received , and seek not for new supply , we are straight of Peters condition , Though all for sake thee , yet will not I , which occasioned his shamefull fall ; he had too much confidence in grace received . God is therefore faine to humble his children to teach them dependance . And usually , where any speciall grace is bestowed upon sinners , God joynes something therewith to put them in minde that they do not stand by their own strength . Peter makes a glorious confession , Thou art Christ the Sonne of the living God ; and Christ honoured him exceedingly , saying , Vpon this Rock will I build my Church ; but yet by and by , we see he cals him , Satan , get thee behind me ; to teach us that wee stand not by our owne power : when wee are strong it is of God , and when we are weake , it is of our selves . Iacob Wrest led with the Almighty , and was a prevailer , but he was fain to halt for it ; though he had the victory , and overcame at last , yet he was stricken with lamenesse all his dayes . God did this to mind him , that he had that strength whereby he prevailed out of himselfe . A Christian then should set upon nothing in his owne strength : Hannah saith comfortably , No man shall bee strong in his owne might , God is all our sufficiency : man naturally affects a kinde of divinity , and will set upon things in confidence of his owne abilities , without prayer and seeking of Gods help ; hee thinkes to compasse great matters , and bring things to a good issue by his owne wit and discretion . Oh delude not your selves , this cannot be . Acknowledge God in all thy wayes , and hee shall direct thy paths : seeke unto the Lord in every enterprize thou goest about ; acknowledge him in the beginning , progresse , and issue of all thy employments : what doe we but make our selves gods , when wee set upon businesse without invocation and dependance ? A Christian is wondrous weake , even vanity of himselfe ; but take him as he is built upon the Promises , and as he is in God , and then he is a kind of almighty person ; ●e can doe all things through Christ that strengthens him . A Christian is in sort omnipotent , whilst hee commits his wayes to God , and depends upon the Promise ; otherwise he is weaknesse it selfe , the most impotent creature in the World. Let God therefore have al the glory of our establi shing , and depend on him by prayer for the same . As all comes of his meere grace , so let all returne to his meere glory ; Not to us Lord , not to us , but to thy Name he given the praise ; it is the song of the Church militant on Earth , and it is the song of the Church triumphant in Heaven ; that all glory is to God in the whole carriage of our salvation . The Promises are in him ; hee only made the covenant , and he must performe it to us : without him we can doe nothing , labour therefore to be wise in his wisdome , strong in his strength , to be all in all in Christ Jesus . How shall wee know that a man hath establishing grace ? His assurance is firme , when his temptations are great , and his strength to resist , little , and yet notwithstanding he prevailes over them : Sathan is strong and subtill , now if we can stand against his snares , it is a cleere evidence of greater strength than is in our selves . In great afflictions , when Go● seemes an enemy , and clouds appeare betweene him and us , if then a mans faith can break through all , and in the midst of darknesse see God shining in Christ upon him , and resolve , Though thou kill me , yet I will trust in thee ; here is a strong establishing . In the times of martyrdome , there was fire and faggot , and the frownes of bloudy men ; but who were the persons suffering ? Even many Children , Old men , and Women , the weakest of creatures : notwithstanding the Spirit of God was so strong in these feeble ones , as their lives were not pretious to them ; but the torments and threatnings of their cruell Persecutors were cheerfully undergone by them , as Heb. 11. Here was Gods power in mans infirmity . If we have not something above nature , how is it possible wee should hold out in great trials ? Meanes to obtaine stablishing grace . By what meanes may a Christian obtaine this stablishing grace . First , labour for fundamentall graces : if the root be strengthened , the Tree will stand fast . Humiliation is a speciall radicall grace ; the foundation of Religion is very low ; abasement of spirit is in all the parts of holinesse : every grace hath a mixture of humility , because they are all dependances on God. Humility is an emptying grace , and acknowledgeth that in our selves there is nothing . If God withhold his influence , I am gone ; if he withdraw his grace , I shall be like another man , as Sampson was when his haire was cutoff . Selfe-emptinesse prepares for spirituall fulnesse : When I am weak ( saith blessed Paul ) then I am strong ; that is , when I feele and acknowledge my weaknesse , then my strength encreases ; otherwise a man is not strong when he is weake , but when he is sensible and groanes under the burthen of his infirmities , then is he inwardly strong . Another fundamentall grace , is dependance upon God ; for considering our owne insufficiency , and that faith is a grace that goes out of our selves , and layes hold of the righteousnes of another to justi fie us , nothing can be more necessary to quiet the soule : Beleeve and you shall be established : as the Promises are sure in themselves , so should we repose firme confidence in them . But how doth God establish us by faith ? By working sound knowledge in us ; This is life eternall to know thee , Iohn 17. When we know the truth of Gods word aright , we have a firme ground to depend on : for the more a man knowes God in Covenant , the more hee knowes Christ and the promises , the more he will trust and rely upon them . They that know thy name will trust in thee ; saith the Prophet . Therefore labour for certainty of knowledge , that thou maist have a certainty of faith : What is the reason our faith is weak ? Because wee are carelesse to increase in knowledge . The more wee know of God , the morewe shall trust in him . The more we know of a man that he is able and just of his word , the more safely we put confidence in him . So the more our security is in Gods promises , as his bonds encrease , so our trust will be strengthened . Thirdly , if thou wouldst have stablishing grace , beg it earnestly of God. Our strength in him is altogether by prayer , bind him therefore with his owne promise ; beseech him to do unto thee according to his good Word , he is the God of strength , desire of him the spirit of strength ; alledg to him thy own weaknesse and in ability without him , & that if he helps not , thou shalt soone be overcome : lay open thy wants in Gods presence , shew him how unable thou art of thy selfe , to withstand temptations , to beare crosses , to performe duties , to doe or suffer any thing aright , turne his gracious promises into prayers , desire God that hee would stablish thee by his grace , that he would prop and uphold thy soule in all extremities . What is the reason that Christians are so daunted and flie off in time of danger ? They have no faith in the promise . The righteous is as Mount Sinah that shall not be moved , hee builds on a foundation that can never be shaken , for the heart is never drawne to any sinfull vanity , or frighted with any terrour of trouble , till faith lets goe its hold , out of God , there is nothing for the soule safely to stay it selfe upon . No marvell to see men fall that rest on a broken Reed : Alas ! whatsoever is besides God , is but a creature , and can the creature be other than changeable ? The comfort that we have in God never fadeth , it is an abiding lasting comfort , such as contents the soule , and satisfies all the wants and desires of it , which things beneath can never accōplish . Wee see that the heavens continue , and the earth ( without any other foundation ) hangs in the midst of the world by the bare word of the Almighty , therefore well may the soule stay it selfe on that , when it hath nothing else in sight to rely upon . In this case Christians should look , 1. That their principles and foundations be good : And secondly , builded strongly upon them , for the soule is as that which it relies on ; if upon empty things , it selfe becomes poore and empty ; which the Devil knowing , strives to unloose our hearts from our Maker , and draw us to rely upon false objects . Hee sees full well , that whilest our soules cleave close to God , there is no prevailing against us by any malice , or subtilty of men or devils . The Saints in him , are bold , and undaunted in the midst of troubles and torments ; Indeed the sweetest cōmunion with God is , when we are beaten off from other helps ; Though misery upon misery encounters us below , yet there is still succour issuing from above to a beleeving soule ; If God hath it in heaven , faith will fetch it downe , and enjoy the sweetnesse of it here . That man can never doe amisse , that hath his dependancie upon the Almighty , there being no communion like that of a faithfull heart with the Lord. It is the office of faith to quiet our soules in all distresses , for it relies upon God for heaven it self , and all necessary provision , till we come thither ; strengthen faith therefore and you strengthen all ; what can daunt that soul , which in the sorest affliction hath the great God for his friend ? Such a spirit dares bid defiance to all the powers of darknes : Sathan may for a time exercise , but hee can never wholly depresse a gracious heart . True beleevers can triumph over that which others are slaves unto ; they can set upon spirituall conflicts , and endure fiery tryalls , which others tremble to think of ; they can put off themselves , and be content to be nothing , so their God may appeare the greater , and dare undertake or undergoe any thing for the glory of their Maker ; considering they are not their owne , but have given up themselves unto Christ , they count not their lives , or any thing that is theirs deare for him . Hee that stablisheth us with you , is God , who hath annointed us , &c. Messias signifies annointed ; our nature is enriched in Christ with all graces . Hee is annointed with the oyle of gladnesse above his fellowes , for us , that wee might have a spring of grace in our owne nature , that God and Christ being one , and we being in the Lord Jesus , might have all our annointing of the first annointed , for of his fulnesse we receive grace for grace . What are those graces which wee receive from Christs fulnesse ? First , the grace of favour and acceptance , for the same love that God beares to Christ , he beares to all his , though not in so high a degree . Secondly , the Grace of sanctification answerable to the grace of sanctification in him ; every renued work in us comes from Christ. Thirdly , the rich priviledges and prerogatives , that issue to persons sanctified ; wee have dignity for dignity , favour for favour , gracious qualifications for gracious qualifications in Christ. God annoints us all in his Sonne , As the oyntment that was powred upon Aaron , ran downe to the skirts of his garment ; so the weakest Christian is stablished with grace by Christ , grace runnes from the Head to poorest member , the hem of the garment ; every one that doth but touch Christ , drawes vertue and strength from him . Why is it called here an annointing ? Because as the Holy annointing , Exod. 30. was not to be applied to prophane uses , so neither are the graces of the spirit , God being the Author of them , to be slighted and undervalued by the Professors of them . What are the vertues of this oyntment ? First , it hath a cherishing power , it revives the drooping soule , and cheares a fainting spirit , when men are ready to sink under the burthen of their sins : this easeth them . 2. Annointing hath a strengthening power , it makes our limbs vigorous , so doth grace fortifie the soule , nothing more . Our life is a combating life wi●h Sathan , and temptations of all sorts , therefore wee need continuall annointing to make us nimble , and active in resisting our enemie ; Oyle hath a suppling quality , so the Spirit of God makes pliable the joynts of the soule , it supports us with hidden strength , and enables us to encounter great oppositions , & to be victorious through Christ over all . Grace is little in quantity , but it is mighty in operation , it carries the soule through difficulties , nothing can stand in the way of a gracious man , no not the Gates of Hell. The spirit of grace that is in a Christian , is stronger than he that is in the world , A graine of Mustard seed , the very least measure of true Holinesse , is stronger than the greatest measure of opposition . A Christians strength lies out of himselfe : he never overcomes by his owne power , hee can doe all things through Christ assisting him , otherwise hee is a most impotent creature , unable to doe or suffer any thing , ready to give over at the least trouble , and sink under every pressure of affliction . Againe , ointment doth exceedingly delight and refresh ourspirits ; as wee see the Box in the Gospel , when it was opened , the whole House smelt of it . So grace is a wondrous sweet thing . Before wee are anointed with the Spirit of Christ , with stablishing grace , what are we but a company of nasty abominable persons in the eyes of God ? All things are accursed to us , and we are accursed in what ever we doe . God cannot look on us but as loathsome creatures , as the Prophet saith , I would not so much as looke on thee , if it were not for Iehoshaphats sake . That which makes a man , sweet is grace ; this makes our nature that is noisome and offensive in the nostrils of the Almighty , in it selfe , to become pleasant and amiable . A wicked man is a vile man , an ulcerous deformed creature : grace is of a healing nature wheresoever it is : this cures our spiritual distempers , beautifying the inner man , and making the whole frame of a Christians carriage , sweet and delectable . First to God , who loves the sent of his own grace wheresoever he finds it . Secondly to Angels ; the conversion of sinners rejoyceth them , when our custody is committed to their charge , how are they delighted with the beauty of holinesse shining in us ? The graces of God in his Saints are a Feast to them : the very name of a godly and gratious man , is as a sweet ointment every where . Holy men when they are read of in Stories , what a savour doe they cast in the Church : so far as a Christian is a New Creature it makes him in love with himselfe , scorning to be so undervalued as to defile himselfe with base services : so farre as a man is gratious , he gives himselfe to honourable imployments ; being a vessell of grace he improves his abilities to glorious uses , esteeming things below too meane for him . Grace is a wondrous pleasant thing , offensive to none , but to wicked men , that have no savour of God or goodnesse , it sweetens the soule , makes it delectable for Christ & his holy Spirit to lodge in , as in a Garden of spices ▪ A gracious man that hath subdued his corruptions , is wondrous amiable both to himselfe , and to the Communion of Saints ; his heart is as fine silver , every thing is sweet that comes from him : grace is full of comfort to a mans own conscience , the sense of which enlargeth the soule to all holy services . Fourthly , an ointment hath another property , it consecrates persons to holy uses ? Anointed persons are raised above the ordinary ranke . The graces of Gods spirit elevate men above the condition of others with whom they live . Anointed persons are sacred persons , they are inviolable . Touch not mine anointed , and doe my Prophets no harme : we wrong the apple of Gods eye , we offer indignity to Christ himselfe , if we hurt these . Indeed nothing can hurt them , but God by his over ruling power turnes all for their good . Lastly , an ointment is a royall liquor , it will bee above all ; so the graces of Gods Spirit where they are , will be uppermost , they will guide and governe all . As if a man have excellent parts , grace will rule these , and make them serviceable to Christ , his truth and members . If we have weaknesse and corruption , grace will subdue it by little and little , and never leave conflicting till it hath got the victory . What are our souls without Gods anointing ? Dead stinking , offensive to God , to good men , and to our selves : we cannot see with peace the visage of our owne soules : who can reflect seriously into his heart and life without horror , that hath no grace ? A man that sees his conscience awakened without this anointing , what is he ? surely as the body without the soule : it is not all the excellencies of the soule laid upon a dead body , or all the goodly ornaments that bedeckt it , can keep it from stinking and being a loathsome object , because it wants the soule to quicken and enliven it to good imployments : of it selfe it is but a peece of earth : all the vigor and life that the body hath , is communicated from the soule , they are beholding to our soules for many things . Put the richest ornaments whatsoever upon the body , and not the Spirit of grace upon the soule ( to cherish and refresh the same that it may appeare lovely in Gods sight ) all is to no purpose . Likewise this anointing hath relation to the persons anointed , Kings , Priests , and Prophets . Christ is primarily anointed , and all our grace is derived from him ; hee teacheth us divine things by a Divine light . The poorest Christian in the world ( whose heart is right with God ) sees good things with such convincing love , that he imbraces them , and ill things with such a convincing hatred , that he abhors them . A man that lives without God in the world , may talke , but he cannot doe ; he may speak of death , but he dares not die , he trembles to thinke of the last tribunall , and of resigning his soule into the hands of his Maker : such an one may discourse of suffring , but when it comes to the point , his heart failes him : oh how he shrinkes when danger approacheth , what indirect courses will hee take to save his skin ? how hardly is corrupt selfe brought under ? how heavily doe men come off in this point , of doing and suffering for Christ , laying downe all at his feet , and resolving to be disposed of at his pleasure in every thing ? Men speak much of patience , and selfe-deniall , but they do not practise them , these vertues shine not forth in their conversation , which is the shame of Religion : only a true Christian hath the right knowledge of the doing of things , and is able to speak a word in due season , to reprove , to admonish , to comfort every member in the communion of Saints , hath some qualification for the good of the whole body . A faithfull man is likewise spiritually anointed a Priest , to stand before God Almighty , he poures out his soul for himself & for others , having Gods eare open at all times to his suits Every sincere Christi an is a favourite in heaven , he hath much credit there which hee improves for the welfare of the Church here below . And hee keepes himselfe as a Priest unspotted of the world : a true Christian is taught of God , and knowes the meaning of that Law of his which prohibiteth Priests so much as to touch defiled things ; therefore he studies innocency , he runs not after the course of the multitude , neither is carried away with the streames of the times : he will not converse familiarly with those that may staine him , ( but so farre as his calling leads him ) lest he should therby contaminate his spirit . A Christian Priest hath his heart alwayes to the Holy of Holies , that so he may offer up thankes and praise to God , and offer up himselfe a sacrifice to him ; his endeavour is to kill and slay those beasts ( those lusts ) that lurk in his heart , contrary to the Almighty . Lastly , he that is anointed by the Spirit , is a King , in regard of his great possessions , for all are ours , things present , and things to come , life and death , prosperity , and adversity , all help us to Heaven . Evill things are ours in advantage and successe , though in disposition they be not ours , but have a hostil disposition in thē . God over-powers the evil of things , and gives a Christian a living principle of grace , to suck sweet out of sowre , & draw good out of evill . What a King is this , that even the most terrible things are at his command and work for the best unto him ? He conquers and brings under his greatest enemies , and feares neither death or judgement , nor the vengeance to come , knowing God in Christ to bee his reconciled Father , he rests assured , all things else will be will be at peace with him . Others have Kingdomes out of themselves , but in thēselves they are slaves , Every lust leads them away Captive : A Christian is such a King , as hath a Kingdome within himselfe , hee hath peace , and joy , and rest from base allurements , and terrours of conscience , hee walks by rule , and therfore knowes how to governe all ? the glory of his Maker is the chiefe thing hee eyes , and to that hee referres every action . Who hath annointed us , and sealed us . Annointing and sealing goe together , the same God annoints us , doth also seale us . Both are to secure us of our happy condition . Now Christ is the first sealed , Iohn 6. Him hath God the Father sealed : God hath set Christ a part from others , hath distinguished him , and set a stamp upon him to be the Messiah , by the graces of the spirit , whereof he was richly beautified ; and by many miracles , whereby he shewed that he was the Sonne of God ; by his resurrection from the dead : by his calling of the Gen tiles , and many other things . Christ being sealed himselfe , he sealed all that he did for our Redemption with his bloud , and hath added for the strengthening of our faith , outward seales , the Sacraments to secure his love more firmly to us . But in this place another manner of sealing is to be understood . For here is not meant the sealing of Christ , but the sealing of us that have communion with him . The same spirit that seales the Redeemer , seales the redeemed . What is the manner of our sealing by the spirit ? Sealing we know hath divers uses . First of all , It doth imprint a likenesse of him that doth seale : when the Kings Image is stamped upon the wax , every thing in the wax answers to that in the seale , face to face , eye to eye , body to body . So wee are said to be sealed , when we carrie in our soules , the Image of the Lord Jesus , for the spirit sets the stamp of Christ upon every true Convert , there is the likenesse of Christ in all things to be found in him : As the Child answers the Father , foot for foot , finger for finger in proportion , but not in quantity . So it is in the sealing of a beleever , there is a likenesse in the soule that is sealed by the spirit to the Lord Jesus , there is understanding of the same heavenly supernaturall truthes ; there is a judging of things as Christ judgeth , a loving of that which he loves , and a hating of that which hee hates , a rejoycing to doe that which he delights in , and a griefe to commit any thing that displeaseth his Majestie ; every affection of the soul is carried that way , that the affections of our blessed Saviour are carried in proportion , every thing in the soule is answerable to him in its degree . There is no grace in Christ , but there is the like in every Christian in some measure : The obedience of Christ to his Father , even to the death , is to be found in every true Christian . The humility whereby Christ abased himselfe , it is in every renued heart . Christ works in the soule that receives him , a conformity to himselfe . The soule that beleeve ; that Christ hath loved him ; and done such great things for him , is ambitious to expresse Christ in all his wayes . Being once in Christ , we shall delight to be transformed more and more into him . To beare the Image of the second Adam upon our breasts , to make it appeare that Jesus Christ lives in us , and that wee live not to our selves , but to him that died for us , to be meeke and heavenly minded as hee was , talking and discoursing of spirituall things , going about doing good every where , active for God , fruitfull in holinesse , doing & receiving all the good we are able , drawing others from this world to meditate of a better estate , labouring for the advancement of Gods Kingdome , and approving our selves to him ; this is one use of sealing , to imprint a likenesse . A second use of a Seale is distinction ; Sealing is a stamp upon one thing among many , it distinguisheth christians from others , as we shall see after . Againe , it serves for appropriation ; men seale those things that are their owne ; Merchants we see set their stamp on those Wares which they have , or meane to have a right unto : It pleaseth God thus to condiscend unto us , by applying himselfe to humane contracts . Hee appropriates his own , to shew that hee hath chosen and singled them out , for himselfe to delight in . Sealing further serves to make things authenticall , to give authority and excellencie : The Seale of the Prince , is the authority of the Prince : This gives validity to things answerable to the dignity and esteeme of him that seales . These are the foure principall uses of sealing . And God by his spirit doth al theseto his . 1. He stamps his own Image upon us , he distinguisheth us from others , even from the great refuse of the world . God by his spirit appropriates us to himselfe , hee makes us to be his , and shewes that we are his , hee likewise authorizethus , and puts an excellencie upon us , to secure us against all temptations ; when wee have Gods seale on us , we stand firme in the greatest triall : who shall seperate us from the love of God ? wee dare defie all objections of Sathan , and accusations of conscience whatsoever . A man that hath Gods seale , stands impregnable in the most tempestuous season . For it is given for our assu rance , and not for Gods , the Lord knowes who are his , hee seales not because he is ignorant , but for our comfort and establishment . Whether is the spirit it selfe this seale , or the work of the spirit , and the graces thereof wrought in us ? I answer , the Spirit of God where it is , is a sufficient seale that God hath set us out for himselfe , for whosoever hath the Spirit of Christ , the same is his . He is the Author of our sealing , so that except you take the Spirit for that which is wrought by the Spirit , you have not the comprehension of sealing , for , that which the Spirit worketh , is the seale ; the spirit goes alwayes with his owne mark and impression ; Other seales when they are removed from the stamp , the stamp remaines still ; but the Spirit of God dwells , and keepes a perpetuall residence in the heart of a Christian , guiding him , moving him , enlightning him , governing him , comforting him , doing all offices of a seale in his heart , till hee hath brought him to heaven . The Holy Ghost never leaves us , it is the sweetest inhabitant that ever lodging was given to ; he doth all the saving good that is done to the soule , and is perpetually with his own work in joy and comfort ; though he seeme sometimes to be in a corner of the heart , and is not easily discerned , yet he alwayes dwels in his sealed ones . What is that stamp , that the Spirit seales us withall ? The Spirit works in this order for the most part ; First of all , the Spirit doth together with the Word ( which is the instrument , and the Chariot wherein it is carried ) convince us of the ill that is in us , and the misery attending on us for the same . It convinceth us of sinne , and the fearefull estate we are in by that , and abaseth us thereupon , therefore it is called the Spirit of bondage , because it makes a man tremble and quake , till he see his peace made up in Christ. When hee hath done this , then he convinceth us of righteousnesse , by a sweet light discovering the excellencies of the Lord Jesus , and the remedy in him provided for sinners . God opens the eye of the soul , to see the all-sufficiency of his Sons sanct●fication , and inclines the heart to cast it selfe by faith upon him . When we are throughly convinced of the ill that is in us , and of the good that is in Christ , and are moved by the Holy Ghost , to go out of our selves and imbrace reconciliation in the Lord Jesus , then a superadded worke is vouchsafed unto us ; for the Spirit daily perfecteth his owne work ; he addes therefore after all , his Seale , to confirme us ; which Seale is not faith : for the Apostle saith , After you beleeved , you were sealed , where we see the work of faith and sealing distinguished : first the soul is set in a good estate , and then followes assurance and stablishment . But what needs confirmation when we beleeve ? Is not faith confirmation enough ? when a man may know by a private reflect act of the soule , that he is in the state of grace ? This act of ours in beleeving is oft terribly shaken ; and God is wondrous desirous that we should bee secure of his love ; hee knowes hee can have no glory , nor we any solid peace else : therfore when we by faith have sealed to his truth , he sees that wee need further sealing that our faith be currant and good ; for all is little enough in the time of temptation , the single witnesse of our soul is not strong enough in great assaults . For sometimes the Spirit is so tossed and disquieted with temptations , that we cannot reflect aright on our selves , nor discerne what is in our own brests without much adoe ; therefore God first workes faith to apply the promise , Whosoever beleeves in Christ shall be saved . I beleeve in Christ , therefore I shall be saved , and then sealeth this beleefe with an addition of his holy Spirit ; for this sealing is a work upon beleeving , an honouring of faith with a superadded confirmation . How shall wee know that there is such a spirituall sealing in us ? I answer , when we truly beleeve , the Spirit of adoption , reveales unto us that we are the sonnes of God , by a secret whispering , and intimation to the soule , ( which the beleeving heart feeles better than I am able to expresse ) saying , be of good comfort , thy sins are forgiven ; there is a sweet kisse , vouchsafed to the soule : the Lord refresheth it with the light of his countenance , and assures it , that all enmity is now slaine : I am thy salvation , thou art for ever mine , and I am thine ; because thou beleevest , behold thou art honoured to be my child . Againe the Spirit of adoption quickens and fils the soule with heavenly ejaculations to God , it stirs up servent supplications to cry Abba Father . The soule when it truly beleeves , hath a bold and familiar speech to God. There are two things in the prayer of a Christian that are incompetible with a carnall man : there is first an inward confidence , and secondly , an carnestnesse in the soule , whereby he goes to God as a Child to his loving Father , not considering his owne worthinesse or meanes , but the constant love that is bore to him . This spirituall speech of God to the soule , and of the soule to God , is an evident demonstration of our truth in grace , because we can do that which no Hypocrite in the world can attaine to . Thirdly , this sealing of the Spirit after wee beleeve , is knowne by the worke of Sanctification which it effecteth in us ; the holy Spirit seales our spirits , by stamping the likenesse of Christ upon us ; so as when a man finds in his soule , some lineaments of the heavenly Image , he may know therby , that hee is translated from death to life ; when he finds his heart subdued to humility and obedience , to such a holy and gratious frame as Christs was ; he may cleerely discerne that he hath something more than the Old man in him : when a man can say , naturally I am proud , but now I can abase my selfe ; naturally , I am full of malice , now I can love , and pray heartily for my enemies ; naturally I am lumpish & dead-hearted , now I can joy in the Holy Ghost ; naturally , I am apt to distrust the Lord , and be discontented with my condition , now I can rest securely upon his Promise and Providence : sin hath been my delight , now it is my sorrow and heart-breaking , I finde somewhat contrary to corruption in me . I carry the Image of the second Adam about me now : I say , whosoever hath this blessed change , may rest assured of his right to happinesse . Know you not that Christ is in you , except you be reprobates , saith the Apostle . A Christian that upon a through search finds something of Christ alwayes in his soule , can never want a sweet evidence that he is sealed to the day of redemption . The fourth way is by the joy of the Spirit , which is the beginning of Heaven as it were , and a possessing of glory before our time ; there are few of Gods children , but in the cours of their pilgrimage , first or last , have this divine impression wrought in them , enlarging and ravishing their soules to joy in the Almighty . Yet this is especially seene after conflict , when the soule hath combated with some strong corruption or temptation , To him that overcomes wll I give of the hidden Mannah , saith Christ , and a white stone which none can reade but he that hath it , that is , hee shall have assurance that he is in the state of grace , and the sweet savour of goodnesse it selfe shall be his portion ; usually God gives comfort after wee have conflicted with some sinfull disposition and have got the victory , as we see in Iob , after God had exercised that Champion a long time , at the last hee discovered himself in a glorious manner to him . In the midst of afflictions , when a Christian is under great crosses , and God sees hee must bee supported with spirituall strength , or else he sinks , then he puts in with supply from above : when the creature cannot help us , the Creator of all things will. Thus Paul in the midst of the Dungeon being sealed with the Spirit , sang at midnight when he was in the Stocks : and so David in the midst of persecution : Daniel in a Lions Den : the three Children in the fiery furnace , &c. God doth as Parents , smile on their little ones when they are sick and dejected : hee reserves his choisest comforts for the greatest exigents : when God hath a great worke for his children to doe , or some sharpe suffering for them to undergoe , as an incouragement before-hand , hee oft enlargeth their spirits that they may be able to go through all . As our Saviour Christ had Iames and Iohn with him upon the Mountaine , to strengthen thē against his ensuing suffering . Let us then examine our selves by that which hath beene delivered : hath God spoken to thy soule and said , I am thy salvation , thy sinnes are remitted , and thy person received into my favour : doth God stirre up thy spirit to call upon him , ( especially in extremity ) and to go with boldnesse and earrestnesse to his Throne ? Surely this is an evidence of the seale of the Spirit , for who ever wants this , cannot look God in the face , when distresse is upon him : Saul in this case goes to the Witch , and Achitophel to desperate conclusions : Iudas in extremity , we see what becomes of him ? So every one that hath not this sealing of the Spirit , ( to whom God speakes not peace by shedding abroad the love of Christ in his heart ) must needs sinck as Lead in the bottome of the Sea , which hath no consistence , till it come to the Center , to Hell. Did you ever feele the joy of the Spirit in holy duties , after inward striving against your lusts , and getting ground of them ; this is a certaine signe that God hath sealed you . But you will say , How can that be a seale ? A seale continues with the thing , but the joy of the Spirit comes after the work of the Spirit , and abides not with us ? I answer , though wee have not alwayes the joy of the Spirit , yet we have the Spirit of joy , which though it be not knowne by joy , yet may be discerned by its operation and working . A Christian may have a gracious work of the Spirit in him , and yet want the delight and joy of the Spirit ; therefore when that failes , look to thy sanctification , and see what resemblance of Christ is formed in thee . See 〈◊〉 〈◊〉 heart be humble and broken , if thou have a heavenly disposition like to thy Saviour ; when the joy of the Spirit ceaseth , goe to the work of the Spirit , and from the work of the Spirit , to the voyce of the Spirit ; Canst thou cry to God with strong supplications ? or if thou canst not pray with distinct words , canst thou mourne and groane ? The Spirit helps our infirmities , when wee know not what to ask . This sighing & groaning is the voyce of Gods Spirit , which hee will regard wheresoever he finds it . This made Iob in his distresse , to swim above water . If one be in the midst of extremity , and can seriously seek to God , it is an undoubted signe that such a one is sealed , especially when the corruption of his soule joynes with Sathans temptations the more to afflict him ; for a sinner in the midst of stormes & clouds of darknesse , then to cast anchor , and quiet his soule in Christ , argues great faith : So when a temptation closes with our corruption , and affliction yeelds ground to further the temptation , then to pray and rely securely upon God , is a gracious signe ; for Sathan useth the afflictions we are in , as temptations to shake our faith ; as thus , Canst thou be a child of God , and be so exercised ? so vilified , so persecuted ? Didst thou belong to Christ , would ever these crosses , & losses , and miseries have befallen thee ? deceive not thy selfe : Thus affliction is a weapon to temptation , for Sathan to help his fiery darts with , he having such a dangerous party in us ( as our own corruption ) doth us the more harme continually . How shall a man know whether God hath a part in him ? I answer . If he can run against the streame ; if he find his soule resisting Sathans temptations , & raising him above afflictions , standing out , and combating with corruptions to the uttermost ; whē he can check his carnal heart that drawes him downwards , saying : Why art thou cast downe , O my soule , and why art thou disquieted within me : it is a good signe . David found inward corruptions , and outward afflictions joyning with Sathans temptations , to depresse his spirit , hereupon he chides his owne soule . Why is it thus with thee , why art thou dejected in this manner ? and then he layes a charge upon it , Trust in God. Whatsoever hardship wee meet with in the world , yet there is hope in God still ; though we can find little comfort below , yet there are rivers of consolation above ; it argues a gracious heart to quiet ones selfe in God in the worst times . I beseech you let us labour to have our soules sealed with the Spirit of God , to have further and clearer evidence of our estate in grace ; it is a blessed thing to have Christ live in us , the enemies of our salvation are exceeding many , and how soone death or judgement may ceaze us , wee know not , God will set none at his right hand , but his Sheep , those that have his owne Image on them ; his best Sheep have no outward mark , but an inward ; the world sees not their beautie , The Kings daughter is all glorious within . How comfortably will the soule commend it self to Christ , when it finds it selfe stamped with the Spirit of Christ ? when he can chearefully say , Lord Jesus receive my soule ; thou that hast redeemed me by thy bloud , and sealed me by thy Spirit , acknowledge thine owne likenesse in me , though it be not as it should be , yet there is somwhat of thine in me . Beloved , wee must not give false evidence of our selves , as wee must not against others ; what a comfort hath a sealed soul in the houre of death , and in all extremities ? what a difference is there betweene such a soule , and others in the time of affliction , as in the time of pestilence , warre , and persecution for Christ ? The soul that is sealed knowes that hee is marked out for happinesse in the world to come . Whatsoever befalls him in this life , hee knowes that God in all confusion of times knows his own Seale ▪ and that his destroying Angell shal spare and passe over those that are marked , Ezech. 9. And though our bodies escape not , yet our soules shall . Iosias wee see was taken away from the evill to come , and Lot was delivered from the judgement of the Sodomites . If wee partake not of the sinnes of the wicked , wee shall never partake of their plagues ; God hath a speciall care of his little ones in this life , and if hee take them away , yet their death is pretious in his sight ; hee will not part with them but upon speciall consideration : he sees if they live it will be worse for them , their pretious soules are in continuall danger ; hee sees it is best for them to be gathered to God , and the soules of perfect ones in heaven , therefore hee provides a shelter to free them from all stormes on earth . And as hee hath an eye over them in regard of outward miseries ; so in respect of spirituall corruption and infection ; as Revel . 7. Gods holy ones were sealed , so many of such a Tribe , and so many of such a Tribe , to signifie , that God hath alwayes some that hee will keepe and preserve from the leaprous contagion of sinne , and Antichrist ; even in evill times God hath his little flock still . In the obscure ages of the Church , 900 yeares after Christ , when there was little learning and goodnesse in the world , and Egyptian darknes had over-spred the earth . God had alwayes sealed ones , marked out for himselfe , whom he preserved from the danger of dark times ; why then should wee be afraid of evill tidings ? Let any affliction or death it selfe come , Christ will know his own stamp in us , he hath a book of remembrance , for those that are his , and when hee gathers his jewells , they will bee highly set by . God in common calamities suffers his luggage , ( wicked men ) to goe to wrack , but he will secure his jewels , his darlings , what ever come of it ; labour therefore to bee a sealed person . But you will say , what shall I account of my self , if there bee but a little signe of grace in me ? Be not discouraged , you know in wax , though the stamp be almost out , yet it is currant in Law notwithstanding . Put the case the stamp of the Prince be an old Coyne , is it not currant though it bee crackt ? Suppose the mark of the Spirit , should bee dim and blurred , scarce discernable in us , ( this ought to bee our shame and griefe ) yet some evidences of grace are still remaining ; there are some sighes and groanes against corruption , which may continually support us : if we mourne in our spirits , and doe not joyne with our lusts , nor allow our selves in them , this is a divine impression , though it bee ( as it were ) almost worne out : the more comfort wee desire , the fresher she should keepe this seale of comfort . And labour to grow in faith and obedience , that we may reade our evidence cleerely , that it be not over-growne with the dust of the world , so as we cannot see it . Sometimes Gods children have the graces of the Spirit in them , yet they yeeld so much to feares and doubtings , that they can read nothing but their corruption . When we bid them puruse their evidences , they can see nothing but worldlinesse , nothing but pride and envie , because they grieve the holy Spirit by their negligence and distrust . Though there be a stamp in them , yet God holds the soule from it , and gives men up to mistake their estates , for not stirring up the graces of his Spirit in them . Honour God by beleeving , and he will honour thee by stamping his Spirit more cleerely on thee , what a comfort is it to have the evidence of a gratious soule at all times . When a man carries about him the marke of the Spirit , what in the world can discourage such a soule ? On the contrary , if a man have not something above nature in him , when death & judgement comes , how miserable is his condition ? If a man be a King or an Emperour of the World , and have not an interest in Christs righteousnesse , ere long he shall be stripped of all , and adjudged to eternall torments . Oh the excellency of mans soule , a Jewell more to be prized then a Princes Diadem . It is the solly of the times to set up curious Pictures , but what a poore delight is this in comparison of the ambition of a true Christian , to see the Image of Christ stamped in his soule , to finde the joy of the Spirit , and God speaking peace to his inner man. The transforming of our selves into the image of Christ , is the best Picture in the world ; therefore we should labour for the new creature , that as we grow downeward one way , we may grow up towards Heaven another ; that as the life of nature decayes , so the spirituall life may bee more active and working . It should be our daily study while we live in this world to attain that holinesse , without which no man shall ever see God. There is besides the common broad Seale of God , his privie Seal . What is the reason that many proud hearted persons are damned ? the truth is , they are all for externall contentments , and despise the ordinances of GOD : for though they stand upon their admission into the Church , upon the common seales and prerogatives ( which in themselves are excellent ) yet relying on these things overmuch betrayes many soules to the Devill in the time of distresse . It is an other manner of seale than the outward seale in the Sacrament , that must settle peace in the conscience . When once the beginnings of faith are wrought in us , then wee may with comfort thinke upon our receiving of the Communion , but the speciall thing to be eyed , is the hidden seale . If the externall meanes work no inward sanctificatiō in our hearts , we shall be the worse rather than the better for them : yet we must not be so prophane as to think slightly of Gods Ordinances , they are of great consequence . For when Satan shakes the confidence of a Christian , and saith , Thou art an Hypocrite , God doth not love thee ; these help us to hold out : why saith the soule , I can speak by experience that I have found the contrary ; the Lord hath removed my feares , he hath pardoned my sinne and accepted my person , he hath given me many Pretious Promises to support my spirit . Here is the excellency of the Sacrament , it comes more home to me , it seales the generall Promises of God particularly to my selfe : for finding the inward worke of the Spirit in my heart , and God having strengthned my faith by the outward seale , I can defie Satan with all his accusations , and look death in the face with comfort . We should labour therefore to observe Gods sealing dayes , when he uses to manifest himselfe to his people ; which though it may be every day ( if wee be spiritually exercised ) yet it is in the Lords day more especially , for then his ordinance and his Spirit go together . Now there is a sealing of persons , and of truths , besides the sealing of our estates , that we are the children of God ; there is a sealing of every particular truth to a Christian. For where there is grace to beleeve the truth , God seales those truths firmely to that soule by the comforts of his Spirit . For example , this is a truth , Whosoever beleeves in Christ , shall not perish but have everlasting life . Now the same Spirit that stirs up the soule to beleeve this , seales it fast upon the conscience even to death ; there is no promise , but upon our beleeving the same , it is sealed by God upon us : for those truths only abide firme in the soule which the Holy Ghost sets on . What is the reason that many forget their consolations , the reason is they heare much but the Spirit settles nothing on their hearts . What is the reason that lettered men many times stand out in their profession to blood , whereas those that are more able and learned , yeeld to any thing . The reason is , the knowledge of the one is set fast upon the soule ; the Spirit brings his seale and this mans knowledge close together : whereas the learning and abilities of the other , is only a discoursive thing swimming in the braine without any sollid foundation ; their knowledge of truths is not spiritual : they see not heavenly things by heavenly , but by a naturall light . Those that would not apostatize , must have a knowledge sutable to the things they know ; they must see spirituall things by the Spirit of GOD. Therefore when we come to heare the Word , wee should not come with strong conceits of our owne , to bring all to our wits , but with reverent dispositions and dependance upon God , that he would teach us together with his Ministers , and close with his Ordinances so as to fasten truths upon our soules , else shall wee never hold out : for that which must stablish and quiet the soule , must bee greater than the soule . In time of tentations when the terrours of the Almighty encompasse us , when God layes open our conscience , and writes bitter things against us , those truths that most satisfie the soule at such a time , must be above the naturall capacity of the soule , therefore saith the Apostle , It is God that establishes , and God by his Spirit that seales us up unto the day of redemption , because divine truths of themselves in the bare letter , cannot stirre up the heart ; it is only the blessed Spirit , which is above our spirits , that must quiet the conscience in all perplexities ; the Lord can soone still the soule when he settles spirituall truths upon it : therefore go to him in thy distresse and trouble of minde ; send up ejaculations to God , that hee would seale the comfort revealed in his word to thy soule , that as it is true in it selfe , so it may be true to thee likewise . This is a necessary observation for us all . Oh we desire in the houre of death to finde some comforts , that bee standing comforts , that may uphold us against Hell and judgement . Know that nothing will do this but spirituall truths spiritually knowne , but holy truths set on by the Holy Ghost upon the soule . Oft therfore enter into thine heart and examine upon what grounds and motives thou beleevest ; Consider well what it is thou beleevest , and upon what evidences , and withwhat light , otherwise expect not to find sollid peace . What course may a Christian generally take when hee wants comfort and inward refreshing . There are in 1 Iohn 5. three witnesses in heaven , & three in earth , to secure us of our estate in grace : The three witnesses in heaven are , the Father , the Word , and the Holy Ghost : And the three witnesses in earth are , the Spirit , the Water , and Bloud : and these three on earth , and those three in heaven agree in one . Now by the Spirit here is meant the feelings and sweet motions thereof , the water may well be the Laver of Sanctification , & by bloud is understood the sufferings of Christ for our justification . When therefore wee find that extraordinarie seale I spake of before ( the joyes of the Spirit of God ) that it is not in us . What shall we doe ? shall wee despaire then ? No , then goe to the water ; when the witnesse of the Spirit is silent , goe to the work of the Spirit , see what gracious dispositions are found in thee . I , but what shall we do if the waters be troubled in the soule , as some times there is such a confusion , that we cannot see the Image of God upon it in sanctification . Then goe to the bloud , there is alwayes comfort ; goe to the fountaine set open for Iudah and Ierusalem to wash in , that is never dry . If we find much sinne upon our consciences , and no peace in our hearts ; apply the bloud of sprinkling , that will give rest . When thou findest nothing but corruption and filthinesse in thy soule , when thou seest neither joy nor sanctification of Spirit , goe to the Lord Jesus , and hee will purge thee from all guilt , and wash thee with clean water . But to goe on . Who hath sealed us , and given us the earnest of his Spirit in our hearts . This is the third word , borrowed from humane Contracts , to set forth Gods gracious work in the soule : Annointing wee had before & sealing ; now here is earnest . The variety of expression shewes , there is a great remainder of unbeliefe in the soule of man , which causeth the blessed Spirit to use so many words to manifest Gods mind , and assure the soule of salvation , stablishing , annointing , sealing , and earnest . And indeed so it is , howsoever we in the time of prosperity ( when all things goe well with us ) are apt to presume our estate is good , yet in the houre of death when conscience is awaked , we are prone to nothing so much as to call all in question , and beleeve the lies and doubts and feares of our owne deceitfull hearts , more than the undoubted truth and promise of God. Therefore the Lord takes all courses to establish us , he gives us rich and pretious promises , hee gives us the holy Spirit to confirme us in those promises , he seales us with that Spirit , and gives us a comfortable earnest thereof , and all to settle these wretched & unbeleeving hearts of ours . So desirous is God that wee should be well conceited of him , that hee loves us better than wee love our selves ; Hee prizeth our love so much , that he labours by all meanes to secure us of our eternall welfare ; as knowing , that except we apprehend his love to us , wee can never love him againe , nor delight in him as we ought to doe . Now the Spirit is an earnest of our inheritance in heaven , wee are sonnes here indeed ; but wee are not heires invested into the blessed estate we have title to ; God doth notkeep all our happinesse till another world , but gives us somewhat to comfort us in our absence from our husband ; hee gives us the Holy Ghost in our hearts , as a pledge of that glorious condition , which wee shall one day have eternally with him ; this is the meaning of the words . But to shew you more particularly , In what regard the Spirit is called an earnest . First of all , you know an earnest is used , for security of a Contract . So the holy Spirit doth secure us of the blessed estate , we shall have in heaven for ever . Secondly , an earnest is part of the bargaine , a part of the whole which is secured , though it be a very little part , yet it is a part ; So it is with the Spirit of God , in its gracious work upon our hearts , the joy of the Spirit is a part of that full joy and happinesse , which shall bee revealed hereafter to us . Thirdly , an earnest is little in comparison of the whole ; So the Spirit in the work and graces therof , is little in regard of that fulnesse which wee shall have in heaven ; But though an earnest be smal in it selfe , yet it is great in security ; A shilling secures a bargaine of a thousand pound we see ; Wee value an earnest not for its owne worth , so much as ( for that which it is a pledge of ) for the excellent bargaine and rich possession which it doth interest us unto : So the Spirit of God with its blessed effects in the soule , the joy and peace of the Spirit , chearing and reviving perplexed sinners ; this earnest , I say , though it be little in it selfe , yet it is great to us in respect of the assurance that we have by it . Againe , it hath the terme of an earnest , because an arnest is given rather for the security of the party that receives it , than in regard of him that gives it ; So God gives us the earnest of his Spirit , grace and comfort in this life , not so much for God , for hee meanes to give us heaven and happinesse , when wee are dissolved : As he hath passed his promise , so hee will undoubtedly performe the same ; Hee is Lord and Master of his word , Hee is Jehovah that gives a being to his word , as well as to every other thing : But notwithstanding having to doe with mistrustfull , unbeleeving men , hee is pleased to condiscend to our weaknesse , hee stoops to the lowest capacity , and frames his speech to the understanding of the simplest soule ; for which purpose this terme of earnest is here borrowed . In these respects the Spirit of God together with the graces of it , and the comforts it brings ( for they are not divided ) is called an earnest . And thus having cleared the point , we will observe this doctrine for our further instruction . That a Christian ought to be , and may be assured of his interest in God , because ( as I said before ) an earnest is given not so much for Gods sake , as for our sakes ; this then must needs follow from hence , Either none have this earnest , or else those that have it , may be assured of their comfortable condition . Otherwise God is fickle , and playes fast and loose with his children , which is blasphemy to affirme . Besides , if none have this earnest , then the Apostle speaks false , when he saith , God hath stablished us , and given us the earnest of his Spirit , which is horrible impiety once to conceive . If this be so , then either such as have this seale and earnest of the Spirit , may be assured of their estate in grace or not ; And if not , where is the fault ? Will not God really and truly vouchsafe unto his people this earnest of the Spirit in their hearts ? Vndoubtedly he will , he is desirous that wee should be perswaded of his love in all things , and therefore we may and ought to bee assured of his favour towards us : S. Iohns whole Epistle containes little else , but sundry markes & evidences how we may know that wee are the children of God : wherefore was Christ himselfe sealed of the Father to the Office of Mediatour ? wherefore did he die and rise againe ? and wherefore doth hee still make intercession for us in Heaven ? that wee should doubt of Gods love ? ( when as he hath given us that which is greater than salvation , yea greater than al the world , even his owne Sonne . ) no certainly ; can we desire a more ample testimony of his favour , than he hath already bestowed upon us ? Is it not the errand of all Gods mercies to bring us neerer to him selfe ? that we should not doubt of his love , but rest securely upon him : why then doe we distrust the Almighty , who is truth it selfe , and never failed any ? Yet we must know that Christians have not at all times alike assurance of their interest , for there is an infancy of grace , where in we are ignorant of our own condition . And there is a time of desertion , when as God to make us looke better to our footing , leaves us a little , as if he would forsake us quite , when indeed hee onely withdrawes his assistance for a while to make us cleave the closer to him . There be also certain seasons , wherin though we are assured of Gods favor , yet we have no feeling or apprehension of the same which differeth in Christians much , according as they are more or lesse sensible of their estates . Some againe use not that care and diligence in the use of meanes which God requires , whereupon they are justly deprived of that inward peace and comfort which others enjoy . There is a difference likewise in growth and continuance in Christianity , some are strong Christians , and some weak , answerable whereunto is the difference of assurance of Gods love usually in the hearts of his people . Nay , it s possible that for a long time , the Lords Iewels ( his redeemed ones ) may want this blessed comfort . For wee must conceive there is a double act of faith . First , an act , whereby a poore distressed sinner casts himselfe upon God as reconciled to him in Christ. Secondly , there is a reflect act , whereby knowing that wee rely upon the truth and promise of the Almighty , we have assurance of his favour . Now a man may performe the one act , and not the other : many of the Saints sometimes can hardly say that they have any assurance , but yet notwithstanding , they will daily cast themselves upon the rich mercy and free grace of God in Jesus Christ. Besides , there are many things which may hinder this act of assurance , because ( together with beleeving ) God may present such things to my minde as may so damp and disquiet my soule , that I cannot have any definitive thoughts , about that which God would especially have mee to thinke upon . As when God will humble a man , he takes not away the Spirit of faith wholly from him , but sets before such a sinfull creature , his anger and sore displeasure , together with the hellish torments and paines of the damned , as due to his soule ; which makes him for the present to be in an estate little differing from the Reprobate : so that he is far from saying , he hath any assurance at that time : yet notwithstanding he doth not leave off nor renounce his confidence , but casts himselfe upon Gods mercy still ; Though the Lord kill him , yet will he trust in him , although he sees nothing but terror & wrath before him . This God doth to tame our presumption , and prepare us for the enjoyment of his future glory . If we feele not sense of assurance , it is good to blesse God for what we have . Wee cannot denie but God offers himselfe in mercy to us , and that hee intends our good thereby : for so we ought to construe his mercifull dealing towards us , and not have him in jealousie without ground . Had wee but willing hearts to praise God , for that which we cannot but acknowledge comes from him , he will bee ready in his time to shew himself more cleerely to us . We taste of his goodnesse many wayes , & it is accompanied with much patience : and these in their natures should leade us , not only to repentance , but to neerer dependance on him : we ought to follow that which God leads us unto , though he hath not yet acquainted us with his secrets . These things we must observe , that we give not a false evidence against our selves , though wee have not such assurance as wee have had , yet alwayes there is some ground in us whereupon we may bee comforted , that wee are Gods children , could we but search into it . Let us not then be negligent in labouring for the same , and in the Lords good time we shall certainly obtaine it : it is the prophanenesse of the world that they improve not those helpes which God hath afforded for this purpose . Nay they had rather stagger and take contentment in their own wayes , saying ; If God will love mee in a loose licentious course , so it is , but I will not give diligence to make my calling and election sure : I will never barre my selfe of such profits and delights , nor forsake all , chiefly to minde spirituall things . Whereas wee ought constantly to endeavour for assurance of grace , that God may have honour from us , and we the more comfort from him againe ; that we may live in the world above the world , and passe cheerefully through the manifold troubles and temptations which hefail us in our pilgrimage . A man in his pure natu rals will swell against this doctrine , because he feeles no such thing , and thinks what is above his measure , is hypocrisie . He makes himselfe the rule of other Christians to walke by , and therefore values and esteemes others by his uncertaine condition : but the heart of a Christian hath a light in it , the Spirit of God in his soule makes him discerne what estate he is in . In a naturall man all is dark , hee sees nothing because his heart is in a Dungeon , his eye being dark , the whole man must needs be in blindnesse . All is alike to him , he sees no difference betweene flesh and spirit , and therefore holds on in a doubting hope ; in a confused disposition and temper of soule to his dying-day . But a Christian that labours to walk in the comforts of the holy Ghost , cannot rest in such an unsetled estate ; he dares not venture his eternall welfare upon such infirme grounds : What ? to depart this life , and be tossed in uncertainty , whether a man goes to Heaven or to Hell ! What a miserable perplexity must such a soule needs be in ? Therefore he is still working out his salvation , and storing up of grace against the evill day . And well may this condition challenge all our diligence in labouring for it : because it is neither attained nor maintained without the strength and prime of our care , for the sense of Gods favour will not bee kept , without keeping him in our best affections , above all things else in the world besides ; without keeping of our hearts constantly close and neere to him , which can never bee done without keeping a most narrow watch over our loose spirits , which are ever ready to stray from him , and fall to the creature . It cannot be kept without exact walking , and serious selfe-deniall . But what of that ? Can wee spend our labours to better purpose ? One sweet beame of Gods countenance will requite all abundantly . A Christian indeed undergoes more trouble and paines ( especially with his own heart ) than others do , but what is that to his gaines ? One day spent in communion with God , is sweeter than a thousand without it . What comforts so great as those that are fetched from the Fountaine ? Oh woe to him that savours not these heavenly , but lingers after carnall comforts . It cannot but grieve the holy Spirit , when the consolations of the Almighty are either forgotten , or seem nothing to us . But why doth the Spirit thus establish and seale us , and conveigh grace to our soules ? why doth that doe all ? Because since the fall we have no principles of supernaturall good in us ; and there must be a principle above nature to work grace in our barren hearts . Againe there is still remaining in us an utter aversnesse to that which is spiritually good in the best , therefore there must bee somewhat to over-power their corrupt disposition . But why the Spirit rather than the Father or the Sonne ? Hee comes from both , and therefore is fit to witnesse the love of both ; the Holy Ghost is in the breast of the Father and the Sonne , hee knowes their secret affection towards us . A mans spirit is acquainted with his in most thoughts : the blessed Spirit is privie to the hidden love of God , and of Jesus Christ to us poore creatures , which we are strangers unto , therefore none so fit to cheere and revive us . Indeed the love originally is from the Father , but in regard of application of what is wrought by the Sonne , all proceeds from the Holy Ghost ; he receives grace from Christ for us . It must needs be so , because no lesse than the Spirit of God can quiet our perplexed spirits in time of tentation . For when the conscience of a guilty person is affrighted , what man can allay its feares ? That which must settle a troubled spirit , must be a spirit above our owne . It being no easie thing to bring the soule and God together after peace is broken : we have both wind and tide against us in this businesse , grace being but weak , and corruption strong in the best of us . We should labour therfore for heavenly spirits , & get somthing more than a man in us . There can never be any true peace attained , till the Spirit from above settle it in our souls . An unsanctified heart is an unpacified heart . If there be a neglect of holinesse , the soule can never bee soundlyquiet ; where there is not a cleare conscience , there cannot be a calm cōscience , that is a generall rule . Sinne like Ionas in the ship will raise continuall stormes both within and without a man. Take away God once , and farewell all true tranquillity . Spirituall comforts flow immediatly from the Spirit of Comfort , who hath his office designed for that purpose . But how shall we know that we have the Spirit ? How may a man know that hee hath a soule ? by living and moving , by actions vitall , &c. Even so may a man know hee hath the Spirit of God by its blessed effects and operations : it is not idle in us , but as the soule quickens the body , so doth the Spirit the soule . Every saving grace is a signe that the Spirit is in us . Wheresoever the Spirit dwells , hee transformes the soule , & changes the party ( like himselfe ) to be holy , and gracious , this is an undoubted symptome of the Spirits habitation . Secondly , all spirituall graces are with conflict , for that which is true , is with a great deale of resistance of that which is counterfeit ; the flesh still lusts against the spirit , and Satan cannot endure to see any man walk cōfortably to heaven . What , thinks hee , such a base creature as this is to have the earnest of salvation , to live here as if hee were in heaven already , and to defie all opposite powers ; sure hee shall have little peace this way , I will disquiet and vex his spirit ; if he will goe to heaven , hee shall go mourning thither . This is the reasoning of the cursed spirit , whereupon hee labours to shake our assurance , and follow us with perplexities . The grace and comfort of a Christian , is with much conflict and tentations , not only with Satan , but with his owne heart ; which so long as guilt remaines , wil ever be misgiving and casting of doubts ; there must therfore be a higher power , than the soule of man to quiet and allay its owne troubles . Thirdly , the Spirit enables us to the practise of those duties , which by nature wee are averse unto , as to love an enemie , to overcome our revenge , to be humble in prosperity , and contented with any estate . It drawes our affection heavenward , and makes us delight in God above all , as our best portion . Hee that hath the Spirit , joyes in spirituall company and imployment ; he hates sinne as being contrary to that blessed earnest which hee hath received . He looks on things as God doth , and approves of the same , as hee is made more or lesse spirituall thereby , and so is brought neerer to that fountaine of Goodnesse , God himselfe ; by them he esteemes his best being to be in Christ , and therefore labours more & more to be transformed into his likenesse . He values nothing in the world further than it conduceth to his spirituall welfare . If all be well for that , hee accounts himselfe happy whatsoever else befalls him . Indeed where the Spirit hath taken up his firme abode , that soul will little set by any outward change . Nothing can be very ill with a man that hath all well within him . But that I may not distract your thoughts , you shall find divers properties of the Spirit of God in Romans 8. which I will briefly touch . First , it is said that the Spirit where it is , dwells in that heart , as in an house , it rules where ever it comes . The Holy Ghost will not be an underling to our lusts , it repaires and makes up all our inward breaches . The Spirit prepares his owne dwelling , he begets knowledge and acquaintance of God within us ; hee is not in us as hee is in the wicked , hee onely knocks at their hearts , but hath not his abode there . Secondly , when the Spirit comes into a man , hee subdues whatsoever is cōtrary to it , and makes way for it self by pulling down all strong holds which oppose it ; therefore wee are said to mortifie the deeds of the flesh , by the Spirit , ver 13. Those that by help of the Spirit have got the victory of sinne , can in no wise be led as slaves by the flesh : as on the contrary , he that cherishes corruption , and crucifies it not ( by spirituall reasons , but out of civill respects to be freed from aspersions , and to uphold his reputation or the like ) is a meere stranger to the Holy Ghosts working . Thirdly , as many as are led by the Spirit of God are the Sonnes of God. As the Angell went before the Israelites from Egypt into Canaan ; so the Spirit of God goes along with his in all their wayes , remooving all lets , and strengthening against all impediments in their Christian race . It conducts us sweetly , not ( violently ) as the Devill doth those that are possessed with the Spirit ; wee are led strongly indeed , because it is against corruption within us , and opposition from without us , but yet sweetly to preserve the liberty and freedome of the soule still . We are all by nature like children or blinde men , wee cannot lead our selves , the Spirit must be our conduct , or wee shall wander and goe aside presently . Those therefore that enjoy the same , submit themselves to its guidance , and direction in all things . Again , the Spirit stirres up sighes and groanes , that cannot be expressed . When we are not able to pray , or lay open the griefes of our soules , if wee can but send out sighes & groanes to heaven , they shall bee accepted ; for God will heare the voyce of his own Spirit , from whence these sobs & complaints come . How should wee be overwhelmed with despaire , did not the Spirit support us ? Those therefore that in extremity have nothing to comfort them , yet are able to send forth holy desires to the Lord , may certainly conclude that the Spirit is in them . Again , the Spirit makes us mourne , and wait for the adoption of sonnes , the same Spirit that sanctifies a sinner , witnesses to his soule , that God is his . Worldlings grieve not for their absence from Christ , neither at all long they for his blessed appearing , because their heaven is here . They mourne not for the hidden distempers , and secret impersections of their soules , whereas the godly are much in condemning thēselves , for that which no creature can tax them of ; Want of cōmunion with their Maker , straitnesse of spirit , distraction in dutie , that they cannot obey as they would ; these exceedingly deject them , yet wait they will without despaire , till God have finished their course ; there is such a divine power in faith , as a very little beam of it , having no other help than a naked promise , will uphold the soule against the greatest discouragements , and keepe it from utter sinking . Indeed , waiting is a difficult duty , both in regard of the long day , which God usually takes before he performes his promise , as also by reason of the untowardnesse of our natures , being ready to be put off by the least frown , did not God by a Spirit of constancie preserve the soule immoveable in all conditions , whether present or to come , so as it failes not before him ; and why ? because it knowes full well , that God in whom it rests , is unchangably good . Alas , we are at the best but light and vaine creatures , till the divine Spirit fix and settle us : the firmer our Union is here , the surer will be our standing in all danger ; for what can daunt that soul , which in the greatest troubles hath made the great good to bee his owne ? Such a person dares chearefully encounter any opposition , as having a Spirit higher than the world about him ; and seeing all ( but God ) farre beneath him ; Though I might name more , what a many sweet evidences are here to manifest a soule truly ●●ted ▪ and led by the Spirit of God ? How may a man obtaine this blessed guest to lodge in his soule and rule over him ? First attend upon the teaching of the Gospell . Received ye the Spirit , by the hearing of the Law , or of faith preached ? saith the Apostle ; The Spirit it usually given , with a cleare unfolding of Christ. Secondly , omit likewise no meanes wherein the Spirit is effectuall , for as a man walking in a Garden ( though he think not of it ) drawes a sweet sent of the flowers . So the word of God being dictated by the Spirit , leaves a heavenly favour in such as converse with it . The spirit of a man is like water that runnes through Mineralls . Wee see Baths have their warmth from Mineralls that they runne thorough . So it is with the soule in its holy imployments . When it hath to deale with good books and good company , it draweth a spirituall tincture from these things , and is bettered by them . Withall , take heed that thou grieve not the holy Ghost , for that will cause an estrangement of his presence in thy soule . How is that done ? By cherishing contrary affections and lusts to his blessed motions , as when we heare the Word , but resolve never to obey it ; When God knocks at our hearts for entrance , oh how readily should wee set open those everlasting doores to receive him ? If Christ be willing to give us his Spirit , it must needs be our owne fault if wee remain carnall . There being nothing in a manner required to bee spirituall , but not to resist the Spirit ; What greater indignity can we offer to the blessed Comforter , than to preferre our base lusts before his motions , leading to happinesse ? What greater unkindnesse can a man doe his friend , than to slight his loving direction , and embrace the counsell of a professed ene mie ? The Holy Ghost presses such forcible reasons upon us of heavenly n indednesse , and de spising earthly things , that it is more than evident , none are damned in the bosone of the Church , but those that set a bar against the Spirit of God in their hearts ; such are damned , because they will bee damned , that ( say the Preacher what hee will ) think it better to bee as they are , than to entertaine such a guest as will marre , and alter all that was there before . Take heed therefore of resisting the Spirit in the least kind , sad not his blessed motions , but make much of the same by yeelding subjection thereunto ; lay thy soule often before the spirit , suffer thy selfe to be moulded and fashioned by his gracious working ; Oh consider how high the slighting of a gracious motion reaches , even to the contemning of God himselfe ; certainly as we use these , so would we use the Spirit himselfe were he visible to us . And converse not with carnall company , for what wilt thou gaine there but sorrow to thine heart , if thou belongest to God : and as holy Lot vex thy righteous soule with the uncleane conversation of these Sodomites , it is an undoubted signe of a man destitute of grace , not to care at all what company he frequents . Fourthly , seeing the Holy Ghost is promised to them that aske it , beg earnestly for it at Gods hands ; this is the good th-ing that GOD gives . Christ seemes to insinuate as much , saying , What can I give you better than the Holy Ghost ? Yet this will I bestow on them that ask it : for indeed that is the seed of all grace and comfort . A world of promises are included in the promise of giving the Spirit . Labour therefore above all gettings to obtaine this high prerogative : the comforts of the Spirit are above al earthly comfort , and the graces of the Spirit enable to incounter the greatest tentations whatsoever . A man that hath this , stands impregnable . God may withdraw his favour for a time to humble us , but to quench the worke of the Spirit ( once wrought in the soule ) all the power of all the Devils in Hell cannot stirre it . This will carry us through all oppositions and difficulties in our Christian race . Let a man never baulk or decline a good cause for any thing that hee shall suffer : for the seale and earnest of the Spirit is never more strong than when we are deprived of all other comforts save that alone . What makes a man differ from himself and frō other men , but this ? Take a Christian that hath the earnest of the Spirit , you shall have him defie Death , Satan , the World , and all : take another that is carelesse to increase his earnest , how weak and feeble will you finde him , ready to be overcome by every tentation , and sinck under the least burthen . The Apostle Peter before the Holy Ghost came upon him , was astonished with the voice of a weak Damosell , but after , how forward was he to suffer any thing . Labour not then to bee strengthned in things below , neither value thy selfe by outward dependances . Alas all things here are perishing . If thou hast grace , thou hast that which will stand by thee when these faile , the Comforter shal never be taken away . What are all friends in the world to the Holy Ghost ? This will speake to God for us when no creature dares looke him in the face . The Spirit will make requests with sighes and groanes in our behalfe , and wee may be sure we shall bee heard , when that intercedes for us . What Prison can shut up the Spirit of God ? Oh gaine this what ever thou losest , preferre it to thy chiefe treasure . The very earnest of the Spirit is far more pretious , than the creatures full quint essence . If the Promises layd hold on by faith , quicken and cheare the soule , what shall the accomplishment of them doe ? If the giving a taste of Heaven so lift our souls above all earthly discouragements , how glorious shall we shine forth , when the Spirit shall be all in all in us ? This will make us more or lesse fruitfull , more or lesse glorious in our profession , and resolute in obedience through our whole course . If we want this we can never be thankfull for any thing , for it is the love of God that sweetens every mercy to us , ( and indeed is more to be valued than any blessing we enjoy besides ) which if we eye not or are ignorant of , what can we expect but wrath and displeasure in all that befals us ? Oh it is sweet to see favours and benefits issuing from grace and love : they doe not alwayes proove mercies which men oft times esteeme to be so . We can have no sollid comfort in any condition , further than God smiles upon us in it . What a fearefull case must that then be , wherein a man cannot be thankfull for what he hath . Every condition and place we are in , should indeed be a witnesse of our thankfulnesse to God ; we must not think life was given onely to live in . Our life should not be the end of it selfe , but the praise of the giver thereof . It is but fit that we should refer all that is good to his glory , who hath joyned his glory to our best good , in being glorified in our salvation , which while we question and doubt of , it is impossible ever to bee cheerfull towards him . Besides , how can a man suffer willingly , that knowes not that God hath begun any good work in him ? How lumpish and dead is he under the crosse without this assurance ? It is worth the considering , to see two men of equall parts under the same afliction , how quietly and calmly the one that hath interest in Christ will beare his grievances , whereas the other rages as a foole , and is more beaten . A man will endure any thing comfortably when he considers it proceeds from his Fathers good pleasure . This breeds a holy resigning of our selves to God in al estates ; as Eli , the wil of the Lord be done ; his will is a wise will , and ever conduceth to his peoples good . Fearest thou danger , cry unto God , I am thine , Lord save me ; I am the price of thy Sons blood , let me not be lost , thou hast given me the earnest of thy Spirit , and set thy seale upon me for thine owne , let mee neither lose my bargaine nor thou thine . Hence it is , that Gods childe can so easily deny himselfe in tentations and allurements which others sinck under . Oh saith he , the Holy Ghost hath sealed me up to the day of redemption , shall I grieve and quench the same for this base lust ? It is a great disparagement to preferre husks before the provision of our Fathers House : when we give content to Sathan and a wretched heart , wee put the Holy Ghost out of his Office . Againe , without this we can never comfortably depart this life : hee that hath the earnest of the Spirit in his heart , may laugh Sathan in the face and rejoyce at deaths ap proaching , as knowing there will be an accomplishment then of all the bargaine ; then the Marriage will bee perfectly consummate , then shall be the great yeare of Iubilee , the Sabbath of rest for ever : hee that lives much by faith will finde it no hard matter to die in it . But let a man stagger and doubt whether hee belong to God or no , what a miserable case will he be in at the time of dissolution ? Death ( with the eternity of torment after it ) who can looke it in the face without the assurance of a happy change ? This makes men that see no greater pleasure than the following of their lusts , resolve of swimming in worldly delights still . Alas say they , I had as good take this pleasure as have none at all : what shall become of me hereafter , who knowes ? FINIS . THE PRIVILEDGES OF THE FAITHFVLL . ROM . 8. 28. Also wee knew that all things work together for the best to them that love God , even to them that are called of his purpose . THere are three things especially that trouble the life of a Christian , or at least should trouble the same . The first whereof is sin , with the guilt and punishment thereof . The second , is , the corruption of Nature , which still abidesin him , even after his vocation and conversion to Christ. The third , is , the miseries and crosses of this life , which doe follow and ensue both upon sinne , and the evill thereof , as also by reason of that corruption of Nature still remaining in him , after his recovered estate in grace . For the first , The guilt of sinne , which doth bind men over to death and damnation , that is forgiven to all beleevers in Christ Jesus the second Adam . The second , which is the corruption of Nature , which cleaves so fast to us , that is daily mortified and crucified in the Saints by the Word and Spirit of God. For the third , which is the grievous crosses and afflictions , which doe accompany and follow the guilt of sinne and the corruption of nature still remaining in Gods children , however they are not taken away , yet they are made to have an excellent issue , For all things work together for the best unto them that love God : So that these words of the Apostle do afford us . 1. A ground of Patience . 2. A ground of Comfort In the former part of this Chapter , the Apostle had told us , That we know not how to pray as we ought , but that the Spirit it selfe doth teach us how to pray , and makes requests for us with sighes that cannot be expressed . And therefore how ever our corruptions and miseries in this life , are not quite taken away , yet the evill of those evils is removed : God teaching and directing us by his Spirit , to seek by prayer unto him , for grace to profit by them . And this is the co-herence of these words with the former . The parts here to bee handled may be these . An excellent prerogative . All things work together for the best . Secondly , the persons to whom this prerogative belongs . To them that love God , and whom hee doth call . Thirdly , the main cause of this blessed Prerogative . Those that love God have this priviledge , belonging to them , because they are effectually called by his Word , according to his purpose . We know ( saith the Apostle ) that all things work together for the best to these ; He doth not say , We hope , or wee conjecture , but wee know it assuredly . We have the Scriptures of God for it , David saith , that it was good for him that he was afflicted , for therby he had learned to reform his wayes : hee knew by observation that all things would tend to his future happinesse . For hee had seen in the example of Iob , that notwithstanding his sore afflictions , yet he had a blessed issue out of all ; he knew this many wayes , he knew it by faith , as also by experience , that every thing should further the Saints wel-being . We know , that is , we only know it , who are led and taught of God , and none but wee can be assured hereof , which excludes the wicked , who shall never know any such thing ; but what is it that Paul is confident of here ? Namely , that all things work together for the best , to them that love God. And this may serve to be a prevention of a question , which weak Christians might move in their troubles , and say , Never was any more afflicted than I am ? Why , saith the Apostle , bee it so ? yet neverthelesse all things whatsoever , all thy crosses , vexations , and 〈◊〉 shall work together , and joyne issue ; though they bee averse one to the other , and opposite to the good of Gods children , as Herod and Pilat were ; yet all things thus contrary notwithstanding , shall work for the best unto them ; there is 1. A good of Quality . 2. A good of Estate . Now therefore what kind of Good is this the Apostle meaneth ? He doth not here mean the naturall or civill good estate of them that love God , but their spirituall condition in grace , and their glorious estate for the life to come ; for the furthering whereof , whatsoever befalls them in this life , shall help forward still . And thus much for the words themselves . The first point to bee spoken of , is , The excellent priviledge of Gods children , That all things shall work together for the best ; both good and evill shall turne to their happinesse . The reason stands thus ; All things shal work together for the best to them that love God. Therfore all afflictions , crosses , and vexations , whatsoever that betide such persons , shall work together for their good ; and for this cause all Gods servants must learne patiently to beare , and cheerefully to undergoe , poverty , or riches , honour , or dishonour , in this world . That all good things do work for the best to Gods servants , is most apparent by daily proofe and experience . To begin with the first chiefe good of all ; which is God the Father , who is goodnesse it selfe , and unspeakably comfortable to all his : Doe not all Gods attributes conduce to our eternall welfare ? Is hee not set forth in Scripture , under the sweet name of a Father ; of a Shield and Buckler , of a Tower of Defence , of an All-sufficient & Almighty God , just , wise , provident , mercifull , full of boundlesse compassion , and all to support his poore creatures from failing before him ? As he is our Father , he is carefull of us above the care of earthly parents to their children ; As he is a Shield , so he shelters us from all wrongs ; As he is God Almighty , and All-sufficient , so his power and bounty serve to sustaine us in this world , and reserve us for ever safe in the world to come ; His wisdome makes us wise to prevent the politick plots of the Devill or wicked men ; His justice and providence , they serve to defend us in our right ; to provide for us in all our wants , and prevent the evills of the ungodly intended against us ; His power is ours to keep us , his providence , to dispose all things for our advantage ; Every thing in God shall co-work to provide and fore-see all good for us , and mercifully to impart and bestow whatsoever is behoovefull upon us ; So that God being our Father , we have right and title to his lov , emercy , power , justice , truth , faithfulnesse , providence , wisedome , and all-sufficiencie . All which shall ever work together for the best , to them that love his appearing . So for Iesus Christ , the eternall Sonne of God. All his glorious titles and attributes , serve like wise for the everlasting comfort of his poore Saints on earth : Hee is called the Husband of his Church , to cherish and maintaine the same . His love unto his Church is farre above the love of any husband to his wife ; Hee is called the Saviour of the World , because hee so loved the world , that hee gave his life for it , and hath promised , that whosoever beleeveth on him , shall not perish : He is called the Fountaine of life , the Well of life , the Water of life , the Bread of life , the Way , the Truth , and the Life , because that in him is our life , and by him wee are fed and nourished to eternall life ; here in him wee obtain the life of Grace , and in the World to come , shall for ever enjoy the life of Glory . So likewise for the Holy Ghost ; what heavenly attributes are ascribed to him in the Scriptures ? He is called the Comforter of Gods servants ; The Sealer of the Redemption of Gods children in their hearts ; he teacheth the Elect to call God Father ; hee beareth witnesse with their spirits , that they are the Sons and Daughters of God ; he teacheth them to pray , as they ought , hee fills them with peace that passeth all understanding ; And refreshes their spirits with such unspeakable joy , as eye hath not seene , nor eare heard the like . He that is instructed by the Spirit , knoweth the things of God , which a naturall man is ignorant of ; The holy Ghost doth call to rememberance the doctrine of God taught unto his servants , & writes the same in their hearts ; so that the operations of the blessed Spirit , are all appropriated to them that love God , and they alone have their right in them ; The direction , comfort , teaching , and guiding of the Spirit of God , doe serve entirely and peculiarly , to order and work all things together for the best to the Godly . Yea , the Angels themselves are called Messengers and ministring Spirits , appointed by God to attend and wait upon his servants , Hee gives his Angells charge over these , to serve them in all their wayes , and to pitch their tents round about them ; whensoever God pleaseth to call any of his out of this world , the Angels are a safe conduct , to carry their soules into Abrahams bosome ; And at the last judgement , the Lord shall send forth his Angells to gather his Elect , from one end of the world to the other , that they may fully enjoy that which they have long waited for , even eternall blisse and glory . Vnder the Angels all other creatures are likewise made serviceable for his peoples good . Princes in authority , are called in Scripture nursing Fathers and nursing Mothers unto the Church of Christ : the end of all magistracy being , that we might live religiously and peaceably in all the wayes of God. Ministers also are stiled in the Word by the names of Watchmen and Seeds-men , and spirituall Fathers , to beget men againe to the kingdome of Heaven ; they are called Gods Husbandmen to manure and till his ground . They are called Gods lights , and the Salt of the Earth , both to enlighten the Church with the light of the glorious Gospell whereof they are Ministers : and to season them with such savoury and sweet instructions , as may make them wise to salvation ; this being the very end of all Gods giving gifts to men , that they might build up the Church of Christ here below . So also the Word of God is called the savour of life , & the power of God unto salvation : It is the seed of God , which being sown in the hearts of Gods children , springeth up in them to everlasting happinesse : Gods Word is a light and a Lanthorne to guide and direct us in all his wayes : it is the Sword of the Spirit , to arme us against sin , and to maintaine us in grace . The Sacraments likewise are the Seales of life , and pledges of our salvation in Christ : and Ex communication though it bee rough , and the extreamest censure of the Church ▪ ( and therefore ought to be undertaken upon weighty grounds ) yet the end of it is , to save the soules of Gods people , and to make them by repentance turne unto him . So all outward gifts , as beauty , strength , riches and honours ; these are given by God to serve for the good of his children . As the beauty of Hester was an instrument of her preferment , whereby she became a preservation to Gods children , and an overthrow of her and their enemies : Iosephs outward honours and wealth were made by Gods disposing hand , a meanes of the preservation & nourishment of the Israelites in the time of their great extremity and famine : the like may be said of learning and other naturall acquirements , all which do often tend to generall and publike advantages . Yea , the outward gists of God which are bestowed upon reprobates , are still for the good of his : for they who had skill and knowledge to build Noahs Ark , though they themselves were not saved therein , yet were they the meanes of Noahs preservation : and so it many times falleth out , that men of excellent parts and great abilities without grace , though themselves are not profited thereby , yet God so useth them as their gifts much conduce , to further and build up the Church of Christ. Even outward favour of Princes , oft tend to Gods servants good . A just man ( as the Heathens could say ) is a common benefit . And so a true Christian , whatsoever good he hath it is communicable to all the faithfull : and therfore S. Paul saith of him selfe , that he was a debtor to all men , both Iewes and Gentiles , and that hee became all things to all men , that he migh twin some . But here the maine question will be , and the difficulty arises , how all ill things can work together for the best to Gods children ? I shall therefore demonstrate , 1 The truth of this , how it can be so ? 2 The reasons , why it is so . 3 Observe a caution , that it be not abused . 4 Let us see the sweet and comfortable use of this Doctrine . That this may the better appear , we must know that all evill things are either 1 Spirituall evill things . 2 Outward evill things . And for spirituall evill things , they are either First , Sinne. Secondly , That which hath a reference to Sinne , as being evils following after sinne . The first sin of all which hath gone over whole mankinde , and is spread abroad in every one of us , this by Gods mercy and our repentance , prooves to al beleevers a transcendent good : for the fall and sin of the first Adam , caused the birth and death of the second Adam , Christ Jesus ; who notwitstanding he was God , took upon him the nature of man , and hath made us by his comming , farre more happy than if we had neverfallen : neither would God have suffered Adam to have fallen , but for his owne further glory , in the manifestation of his justice and mercy , and for the greater felicity of his servants in Christ their Mediatour . The next spirituall evill is , the corruption of nature remaining in all mankinde , howsoever broken and subdued in the Lords deere ones , this worketh for the best to them after this manner . First it serveth to make us see and know we are kept by God , how that we are not the keepers of our owne selves , but are kept by his power through faith unto salvation . For were it not that God upholds and sustaines us , our corruptions would soone overturn us : but the sight of corruption being sanctified to the soule , causeth us to ground our comfort out of our selves in Christ , and no whit to rely on any thing that is in us . Our corruptions are also good , to abase the pride of our natures , and let us see the naughtinesse of our spirits that we may be humbled before GOD. And it is good we should have something within us to make us weary of the world ; else , when wee have run out our race , we shal be unwilling to depart hence . Now our bondage to this naturall corruption serves exceedingly to make us mourne for our sinfull disposition , and hunger after our God to be joyned with him , as we see in S. Pauls exam ple , Rom. 17. where finding the rebellion of his nature , and the strise that was in him , the flesh lusting against the spirit , and the spirit against the flesh , he cryes out , saying , Oh wretched man that I am , who shall deliver me from this body of death , and seeketh to God in Christ for mercy strait . Sometimes God suffers corruption to break out of us , that we mayknow our selves the better : and because corruption is weakned , not only by smothering , but many times by having a vent , whereupon grace stirs up in the soule , a fresh hatred and revenge against it , and lets us see a necessity of having whole Christ ; not only to pardon sinne , but to purge and cleanse our defiled natures . But yet that which is ill it selfe , must not be done for the good that comes by it by accident ; this must be a comfort after our surprizals , not an encouragement before . It is our great consolation , that our nature is perfect in Christ , who hath taken our nature upon him , and satisfied Divine justice , not only for the sinne of our lives , but for the sin of our natures , who will finish his owne worke in us , and never give over , till by his Spirit he hath made our natures holy and pure as his owne ; till he hath taken away , not only the reigne , but the very life and being of sinne out of our hearts . To which end he leaves his Spirit and truth in the Church to the end of the world , that the seed of the Spirit may subdue the seed of the Serpent in us , and that the Spirit may be a never failing spring of al holy thoughts , desires , and endeavours , in us , and dry up the contrary issue and spring of corrupt nature . Lastly , it is good that corruption should still remaine in us , that the glory of God may the more appeare , when as Satan that great and strong enemy of mankinde , shall be foiled and overturned by a weak and poore Christian , who is full of corruptions , and that through the strength of faith , though mixed with much distrust : for a Christian in the state of sinne and corruption to overcome the great adversary of mankinde , what a wonderment is it ? It tendeth much to the shame and dishonour of that fiery Dragon , that weake and sinfull man should be his conquerour . Oh how it confounds him to think , that a graine of Mustardseed should bee stronger than the Gates of Hell , that it should be able to remove Mountaines of oppositions and temptations , cast up by Satan and our rebellious hearts betweene God and us . Abi meleck could not endure that it should be said , a Woman had slaine him : and it must needs be a torment to Sathan , that a weake Child , a decrepid old man , should by a spirit of faith put him to flight . A third kinde of spirituall ill ●f sin , are the things that issue out of this cursed stock , and those are either inward , or outward . For inward sins , they are eithers errours or doubt ings , or pride , or wrath , or such like . And first for doubtings of the truth : this makes Gods servants often more resolute to seek and search out the same , and to stand afterwards more firme and couragious for it . For if wee doubted not of things , we should not afterwards bee put out of doubt , nor seek to be better grounded and instructed in them . The Corinthians doubted once of the Resurrection , but were ever after better resolved in that Doctrine , the benefit whereof hath much redounded to the Churches good ever since . Thomas had the like wavering disposition , but this doubting more manifested the truth . Luther being a Monk at the first , and not fully grounded in the Doctrine of the Gospell , did therefore suspect himselfe the more , and wished all men after him to reade his writings warily . The Doctrine of the Trinity hath formerly been much doubted of , and therefore hath bin with the greater paines and study of worthy men ( then living in the Church ) more evidently prooved . And when the Pelagians grew into Heresies , they were by S. Augustine gainesayd , and very strongly withstood . So the doctrine of the Church of Rome , being branched into divers erronious opinions , and broached to the great hurt and prejudice of Christians , hath occasioned the truth of God against them to bee the more excellently cleered and made knowne . For when Religion is oppugned , it is time then to hold fast , as the Apostle S. Iude saith , with both hands , the Word , and to fight for the faith : that so wee may know both what to hold , and upon what ground we oppose Heresie . Now for inward sinnes . as anger , covetousnesse , distrust , and such like ; these often proove advantagious to the Saints : their corruptions are a meanes of their humiliation : Paul and Barnabas having a breach betweene them , were so exasperated , that they forsook each others company , by which means it came to passe , that the Church was more instructed than before . And hence wee may see what the best men are in themselves . If Luther had had no infirmities , how would men have attributed to him above measure ? as we see , they were ready to sacrifice to Paul and Barnabas , which shewes us , that even the distempers and weaknesses of Gods servants , are disposed by Divine Providence to their eternall welfare . Yea , God often suffereth his children , to fall into some outward grosse sinnes , that by meanes thereof they might bee humbled and abased , and in the end be cured of that provoking sinne of being proud in spirit . The falling of Gods children doth much deject them and bring them upon their knees with shame . It makes them gentle and meek in the reprehension of their brethren ; for having slipped out of the way themselvs , and being by repentance recovered , they learne to restore others with the spirit of meeknesse , as the Apostle speakes . A man humbledby experience of sinne in himselfe , will soone relent at the fall of others . Those often times prove the most excellent instruments in the Church who have formerly beene overtaken with some grosse sinne , by meanes where of they have ever after beene much abased in their owne eyes . We see David , Paul , and Peter , fell grievously , but being afterwards raised againe , and finding comfort themselves , they were a great meanes of strengthning others : for he which teacheth out of his owne experience and feeling , is the fittest and best teacher of all . So it was with Ionah , when by casting him into the Sea , God had humbled him , he was fit to preach repentance to Niniveh . This is a most certaine truth , that never any of Gods elect fell grievously , but he was the better all the dayes of his life for his fall . David having beene thorowly humbled for sinne , when Shimei his subject cursed him to his face , how patiently did hee beare the same ? So Peter having denied his Master , and afterwards recovering himself again , we see how zealous he was for his Lord Christ , & suffered death for him . Furthermore , not only the sins of Gods children which they themselves commit , do work for their best , but also the sinnes of others of the Saints , with whom they converse and live , doe much tend to their good and welfare . Do not the fals of David Peter , Manasses , and Paul , comfort the distressed and despairing soules of such as languish , and are ready to faint under the burthen of their sins ? And do not the registry of their sins in Scripture , give hope to us that God will be mercifull to our sins also : we may not think it is Gods will , to set upon perpetuall Record , the sinnes of his servants for their shame , disgrace , and punishment , but for our comfort , who live and remaine to the end of the world . And the faults of the Saints have two excellent uses , whereof the one is for comfort , the other for instruction . The use in regard of comfort , is this : God hath shewed mercy to David , Paul , Peter , and others , sinning grievously against him , and repenting of the same ; Therefore if I also shall sinne , and truly repent as they did , surely God is where he was , as full of mercy and readinesse to forgive , now as ever . The second use for instruction is this ; If such excellent and eminent Saints by sinne have fallen grievously ? how then much more are we poore weak soules subject to fall , if wee neglect watchfulnesse over our selves ? If a weak Christian oft assaulted with tentations , should not see the falls & slips of Gods worthier servants , he would be in a wonderfull desperation , and cry out of himselfe , saying , Alas , what shall I doe , never was any so assaulted and tempted , so cast downe , and overcome in temptations as I am ; and therefore my case is more fearesull , and worse than ever was any ; But when hee considereth the grievous falls of Gods speciall servants , how they have stepped aside foulely , and yet obtained mercy ; by their examples hee beginneth to be revived , and receive inward comfort ; wherby it is evident , that all sinnes whatsoever of Gods Elect , as vile and as loathsome as they are , doe by Gods providence , and our owne serious repentance turne to their good , and the good of those with whom they live . The next spirituall Evill , is that which followeth after sinne committed , viz. Gods desertion , or forsaking of us , when he seemes to hide his favour from men , after they have sinned against him ; when God manifests himselfe as an enemie to his people , this grieves them more than any thing else in the world beside ; wee see David how hee calls upon God , not to rebuke him in his wrath , nor forsake him in his displeasure , where hee sheweth how grievously he was afflicted with the anger of the Almighty . But albeit that God doth seeme sometimes to forsake his servants , it is not for their confusion , but for their consolation ; for by this meanes they come to be poore in spirit , and wonderfully emptied of themselves . And it is very observable , that when such as are thorowly wounded , and afflicted inwardly , come to recover strength and peace againe , they often prove the most cōfortable Christians of all others ; walking with more care to avoid offence all their lives after . Christ Jesus himselfe , though hee never sinned , but onely stood ( as a surety ) in our roome to pay the ransome of our debts , seemed to be forsaken of God his Father ; and because hee was thus thus humbled , therefore hee was after most highly exalted above all , both in heaven and in earth . So Iob seemed to be forsaken , and doth grievously bemoane his miseries , but this was not because hee had sinned against God , more grievously than others had done , but for the triall of his faith and patience , to give him experience of Gods love to him in the crosse , that he might cleave the closer to his Maker all his time after . Another Evill arising from the guiltinesse of sin , is anguish of mind , and a wounded spirit , which ( saith Salomon ) who can beare ? But for all this , griefe for sinne , is an happy griefe ; yea , a griefe never to bee grieved for . This wound in spirit breedeth afterwards a sound spirit ; Repentance is good , & Faith in Christ is good ; But what doth prepare us to these happy graces ? Is it not a wounded spirit ? Who would ever repent of his sinnes , and lay hold on Christ for remission of the same , if hee were not pricked and pierced in the sence thereof ; Christ professeth himselfe to bee a Physitian ; but to whom ? To the lost Sheepe of Israel . He promiseth ease and refreshment , but to whom ? To them that are weary , and laden with the burthen of their sinnes ; The Spirit of the Lord was upon him , that he might preach the Gospell to the poore , and hee was sent to heale the broken hearted , that hee might preach deliverance to the Captives , and recovering of sight to the blind , and set at liberty them that are bruised . Againe , divers Christians doe walk very heavily and uncomfortably , by reason of inward tentations ▪ & blasphemous imaginations , which oft are suggested , & enter into their minds ; but these sinnes which so vex the soules of poore Christians , are a meanes of their humiliation , causing them to sue more earnestly to God for pardon . And these sinfull corruptions doe further serve for a testimony to themselves , that they are not under the power of Sathan , but live in the Kingdome of grace ; for if they were captived to the Devill , and under his government , then would he never molest & vex them , but suffer them quietly to live and die in their sins , but because they are from under his rule and jurisdiction , therefore hee perplexeth & troubleth them all he can : By which it is evident , that all sinnes by Gods mercy and our repentance , do work together for the best unto us . Yea , the circumstances of sin as continuance therin , which much agravates the sinne ; when such a one truly repents , and is restored to Christ , it maketh him more zealous , and watchfull ever after ; as wee see in Paul , and the Thiefe on the Crosse , who finding favour , acknowledgeth his worthinesse of punishment , reprehendeth his fellow on the Crosse , & justifieth Christ to have done all things well , and so giving glory unto God , and crying for mercy , receiveth a comfortable promise of an heavenly Kingdome . All things are possible to God. We can never be so ill , as he is powerfull and good , God can bring contrary out of contrary . He hath promised to poure cleane water upon us , which faith sues out , and remembers , that Christ hath taken upon him to purge his Spouse , and make her fit for himselfe . Further , the very relapses and back-slidings of Gods servants into sinne , doe not argue no repentance , but a weak repentance , and therefore when they are againe rebuked and turned from sin , their relapses doe make them set upon the service of God more strongly , and runne more constantly in his wayes . Where true grace is , sinne looses strength , by every new fall ; for hence issues deeper humility , stronger hatred of evill , fresh indignation against our selves , more experience of the deceitfulnesse of our hearts , and renued resolutions till sinne bee brought under . Adam lost all by once sinning , but we are under a better covenant ( a covenant of mercy ) and are encouraged to go to God every day , for the sins of that day . For it is not with God as it is with men , who being offended will scarce be reconciled , but God offended still offereth mercy . He is not only ready to receive us when we returne , but perswades , and intreates us to come unto him : yea , after backsliding and false dealing with him , wherein he allowes no mercy to bee shewed by man , yet he wil take liberty to shew mercy himselfe , as in Ieremiah , If a man have an adulterous Wife , and shall put her away , and shee become another mans , he will not receive her any more to him . But saith the Lord , thou hast played the Harlot with many Lovers , yet turne againe unto mee , for I am mercifull , and my wrath shall not fall upon you : I will not alwayes keepe mine anger , though your sinnes be as Crimson , they shall bee white as Snow , and though they were red like Skarlet , they shall bee as white as Wooll ; if yee will turne to me , and wash ye , and make ye cleane , and cease to doe evill , and learne to do well . So Revel . 2. Christ speaking to the Church of Ephesus , saith , She hath fallen from her first love , but saith he , Remember from whence thou art fallen , and repent , and doe thy first works , and I will receive thee to favour ; by which wee see , that the relapses of Gods elect , as they doe not finally hinder mercy from their soules , so notwithstanding the same , they are still encouraged to return to God , to renew their covenant by faith and repentance , and cleave more strongly to him . As for outward evils , they are , First , evils of estate , as want and poverty , which oft fals out to be the portion of Gods children , yet are they not any whit the worse hereby , but rather the better in their inner man : for the lesse they have in this world , the greater and larger happinesse shall they partake of in another world . What they lose one way , is supplied another . Whatsoever comfort we have in goods or friends below , it is all conveyed from God above , who still remaines , though these be taken away . The Saints see , that if to preserve the deerest thing in the world , they break with God , he can make it a dead contentment , and a torment to them : wheras if we care to preserve communion with God , we shall be sure to finde in him , whatsoever we deny for him , honour , riches , pleasures , friends , all ; so much the sweeter , by how much we have them more immediately from the Spring-head . Our riches , and friends , and life it selfe may soon depart . But God never loseth his right in us , nor we our interest in him . Every thing beneath , teaches us by the vanity and vexation we finde in them , that our happinesse is not there ; they send us to God , they may make us worse , but better they cannot : our nature is above them , and ordained for a greater good : they can but go along with us for a while , and their end swallowes up all the comfort of their beginning . Besides , none have that experience of Gods goodnesse and faithfulnesse , as those that are in want and misery : God in his wisdome foreseeing what is best for his servants , knowes , that the more worldly wealth they doe abound in , the lesse their estimation would be of heavenly things : he sees how apt the poore creature is to be carried away with present comfort , and to have his love drawne to the world from better contentments . The poorer they are in worldly riches , the more they seek to bee rich in grace , in knowledge , faith , and repentance , which heavenly treasures incomparably surmount the most transcendent excellency which the creature can yeeld . As for the evill of losing a good name , a thing oft befalling the children of God , to be slandered and evill spoken of . They upon every small disgrace take occasion to enter into themselves and try , whether they be guilty of such hard imputations as are flung upon them . And if upon a serious consideration hee finde himself disgraced for good things , he weares it as a Crowne , and as a Garland upon his head , Rejoycing that he is accounted worthy to suffer for the Lord Iesus , esteeming the rebukes of Christ grea ter treasure than the riches of Egypt . A true beleever resignes his good name , and all that hee hath to God. He is assured that no man can take away that from him , which God will give him , and keepe for him . It is not in mans power to make others conceive what they please of us . For the evils of Body , such as sicknesse , and diseases of all sorts , which daily attend our houses of Clay : God by meanes hereof acquaints his children with their fraile condition , and shewes them what a little time they have to provide for eternity , thereby driving them to search their evidences , & to make all straight betwixt him and them : outward weaknesses are oft a meanes to restraine men from inward evils . God usually sanctifies the pains and griefs of his servants to make them better . The time of sicknesse is a time of purging from that defilement we gathered in our health . We should not be cast down so much for any bodily distemper , as for sinne , that procures and invenomes the same . That is a good sicknesse which tends to the health of the soule : Naaman the Assyrian , if he had not had a leprousie in his body had continued a Leper , both in body and soule all his dayes : his outward grievances made him inwardly sound . The very heathen could say , that we are then best in soule when we are weakest in body , for then we are most in heavenly resolutions , and seeking after God. Yea then it appeares what good proficients we have beene in time of health . Oh how happy were our conditions , if we were as good when wee are well and in health , as we usually are when we are sick and ill . Even death it self which is the end of all , though it be fearefull and irksome to nature , yet it is to Gods servants a bed of Downe , easing them of all their miseries and putting them in possession of an heavenly kingdome , therefore saith Solomon , the day of death is better than the day of birth . God will be the God of his , not only unto death , but in death : Death is the death of it selfe , and not of us ; it is a disarmed and conquered enemy to all the faithfull : for which cause S. Paul desired to be dissolved and to be with Christ , which is best of all . Death , albeit it seemes terrible and dreadfull , yet the sting thereof being taken away ( by the death of Christ ) it brings everlasting joy along with it ; and is only as a Groom-Porter to let us in to a stately Pallace . Whether tend all the troubles we meet with in this world ? but only to fit us for a better condition hereafter , and to assure the soule that when earth can hold it no longer , Heaven shall . Yea , when friends forsake us , and are false unto us , God is a sure helpe in time of need , he is our refuge from one generation to another ; do we not see that in the decay of worldly comforts , God then manifests himselfe most comfortably to his people : doth he not stile himselfe the Comforter of the comfortlesse , and the helpe of them that are in distresses ; and doe not with him the fatherlesse finde mercy ; if men were more fatherlesse they would find more mercy at Gods hands . As Christ makes us al to him , so should we make him all in all to our selves . If all comforts in the world were dead , we have them still in the living Lord. How many friends have we in him alone ? who rather than we shall want friends , can make our enemies our friends . Thus it appeares that all miseries are a triall of us to God , and to the world , what we are ; they are a cure of sin past , and a preparation to endure further crosses , they have many excellent uses and ends , and all for the best to Gods servants . It is good we should be exercised with present crosses , to put us in minde of the evils we have done long agoe , that so we may repent of them : Iosephs brethren being afflicted and imprisoned , called to minde how hardly they had dealt with their brother long before . It should be our wisdome while we remaine here , to consider our warfaring condition , how we are daily invironed with enemies , and therefore ought to stand continually upon our guard against Satan , and the Powers of darknesse , and as Pilgrims and Strangers go on in our journey to Heaven : not starting at the barking of every Dog , nor intangling our selves in worldly things whereby we should be stopped in our way . It is for our best not to bee condemned with the world . Afflictions serve for this very end , to make us more prize God , & deny the creature with all its excellencies : are our crosses great here ? let us not be daunted , but beare them patiently , our comfort shall be the greater afterwards . It is not only good for us , that wee should have crosses , but that they should be continued upon us , that wee may the better know our selves ; If all were well with a man wounded , and the sore clean healed , the plaister would fall off it selfe ; So , were wee thorowly cured of our spirituall wants , and in a continuall resistance of every evill way : These afflictions which are the plaisters of our soules , would soone cease and leave us . Furthermore , Sathan himselfe and all his instruments , when they most set themselves against Gods people , and seek their overthrow , then are they working their chief good , The Devill when hee thought to make an end of Christ by putting him to death , even then , by that very thing , was vanquished himselfe , and the Church of God fully ransomed from hell and damnation ; God suffers many heretiques to be in the world , but why ? not that the truth should be held in darknesse , but that it might thereby bee more manifested and knowne . It is Sathans continuall trade , to seeke his rest in our disquiet . When hee sees men will to heaven , and that they have good title to it , then he followes them with all tentations and discomforts that hee can . Hee cannot endure that a creature of meaner rank than himselfe , should enjoy a happinesse beyond him ; but our comfort is , that Christ was tempted , that hee might succour all poore soules in the like case . Wee are kept by his power through faith unto salvation . Now the causes why all things doe work together for the best to them that love God , are these . viz. 1. It is Gods Decree . 2. It is Gods manner of working . 3. It is Gods blessed Covenant . 4. It is the foundation of the covenant , Christ Iesus . Gods decree and purpose is , of bringing all his Elect unto eternall salvation , and therefore all things in heaven and earth must conduce to bring his servants unto glory . The reason is this , God is infinitely wise , and infinitely strong , provident , and good , therefore by his infinite wisedome , power , providence , and mercie , hee turneth all things to the best for his ; whatsoever is in heaven , earth , or hell , is ordered by God ; neither is there any thing without him ; therefore nothing can hinder his Decree ; Sathan himselfe with all his instruments , yea the worst of creatures , all must serve Gods purpose contrary to their natures , for the good of his children ; The Prophet saith , God hath commanded salvation , and he hath commanded deliverance to Iacob ; When God hath determined to save any man , all things must needs serve him , that over-rules all things . As it was said of Christ when he stilled the Seas , Who is this that the very wind and Seas obey him ? God commanded the Whale to serve at his beck to save Ionah , and it obeyed . All creatures in the earth are at his disposing , and serve to accomplish his pleasure . The second cause why all works together for the best to beleevers ; Is the manner of God working in things , which is by contraries ; he bringeth light out of darknesse , glory out of shame , and life out of death ; Wee fell by pride to hell and destruction , and must be restored by humiliation to life and salvation ; Christ humbled himselfe being God , to become man for us ; and by his death restored us to life ; When our sinnes had brought us to greatest extremities , even then were we nearest to eternal happinesse . Therefore saith the Apostle , When wee are weak , then are we strong in the Lord. When wee are abased , then are wee readiest to be exalted ; when we are poore , then are we most rich ; and when we are dead , then doe wee live : For God worketh all by contraries , hee lets men see his greatnesse and his goodnesse , that so they may admire his works , and give more glory to him ; he worketh without means , and above meanes , and against meanes ; out of misery hee bringeth happinesse , and by hell bringeth men to heaven . Which as it manifesteth Gods glory to his creatures , so it serveth for the confusion of mans pride , that hee may discern he is nothing in himselfe , but is all that he is in the Lord. The third cause why all things work for the best to them that feare God , Is Gods covenant with his Church ; when once this gracious covenant is made , that hee will be their God , and they shall be his people : that he will bee their Father and Protectour , must not all things then needs serve for their good ? When as God tells Abraham , I am thy God. All-sufficient , only walk before me , & be thou perfect : Doth not this engage him to set his power & mercy , his wisedome , and providence , all on work for the happy estate of Abraham ? When once God by his promise is become our God , there is a covenant betwixt us and the creatures , yea , and the stones in the street , that nothing shall wrong us , but all conduce to our good . The Angels are ours , their service is for our protection , safety , & welfare ; Heaven and earth is ours , and all things in them for our behoofe ; Christ himselfe , and , together with him , all things else are become ours ; in him we are heires of all . What a wondrous comfort is this , that God hath put himselfe over to be ours ? whom to enjoy , is to possesse all things , and to want , is misery unexpressable . Had we all the world without God , it would prove a curse , and no blessing to us : whereas if we have nothing , and enjoy God , we have happinesse it selfe for our portion . If we have no better portion here than these things , wee are like to have hell for our portion hereafter . Let God be in any condition though never so ill , yet it is comfortable . He is goodnesse it selfe . And indeed , nothing is so much a Christians , as God is his , because by his being ours in covenant , all other things become ours , and therefore they cannot but cooperate for our good . When thou art in the fire , and water , I am with thee , saith God : And Thou art my Buckler , my Glory , and Shield , therefore I will not be afraid , though ten thousand of people shall be set me round about , saith David , for salvation belongeth unto the Lord. And if God be on our side , who can bee against us ? If God justifie us , who shall condemne us ? Can any thing hurt us , when hee is become our loving Father ? Neither death , nor life , nor things present , nor things to come , nor principalities , nor powers , nor any thing whatsoever , can separate us from his love toward us . A fourth ground , why all things fall out for the best to the Saints , is : The foundation of this covenant of God with his Church , which is Christ Iesus , who by his bloud hath purchased our peace , hee being God became man , and is the sole Author of all our comfort ; Without Christ God is a consuming fire ; but in him a most loving Father , and ever well pleased . God promiseth in Christ his Sonne to marry his people unto himselfe for ever , Yea ( saith he ) I will marry thee unto me in righteousnesse and in judgement , and in mercie , and everlasting cōpassion . Now upon this blessed contract made in Christ to his Church ; what followeth ? In that day ( saith the Lord ) I will heare the heavens , and they shall heare the earth , and the earth shall heare the Corne , and the Wine , and the Oyle , and they shall heare Israel , and I will have mercy upon her , that was not pittied ; And I will say unto them which were not my people ; thou art my people , And they shall say , thou art my God. Where wee see , what is the reason of all their happinesse , even this , that God will marry them to himselfe . So that this marriage worketh all our blisse ; our conjunction with Christ , and reconciliation through his death , is the cause of all our comfort , in him wee have the adoption of Sonnes . Hence it is , that we are at peace with God , and have freedom from all harmes . Christ in his greatest reproach , and deepest humiliation , had his greatest triumph and exaltation ; In his death on the Crosse he vanquished Death , and entred into eternall life : When Christ came into the world , and took upon him our nature , even then the greatest Monarch in the world , Augustus Caesar , was at his command , whom he so ordered , as that by his causing all the world to bee taxed . Christ was manifested to be borne at Bethlehem in Iury. How commeth it to passe , that death which is fearefull in it selfe , cannot hurt us ? The reason is , Death is swallowed up in victory by his death . It is Christ that sanctifieth all crosses , afflictions , and disgraces to the Saints advantage . The evill of them all is taken away by him , and turned to his peoples good . How commeth it to passe that the Law cannot hurt us , which pronounceth a curse against every one , that abideth not in all things written therein , to do them ? The reason is , Christ was made a curse for us , he was made under the Law , that hee might redeeme us who were under the Law : and thus is Christ a meritorious and deserving cause of procuring all good to us , and removing all ill from us . He doth not only overcome evill for us , but also overcommeth evill in us , and gives us his Spirit , which unites us to himselfe ; whereby wee have ground to expect good out of every ill , as knowing , that whatsoever Christ wrought for the good of mankinde , he did it for us in particular . In Outward favours , grace makes us acknowledge all the blessings wee have to be the free gifts of God , and invites us to returne the glory to him . Gods servants take all occasions and opportunities of doing good by those gifts and abilities wherewith they are endowed . When Hester was advanced to great honor , Mordechay told her , that God had conferred that dignity upon her for his peoples welfare , that she might be a means of their safety . Whereas on the contrary , a proud heart destitute of the Spirit of Christ , ascribes all to it selfe , waxeth more haughty , and growes worse and worse , the more good he enjoyes . A gratious soule upon the sight of the evill of sin in it selfe , is more deeply humbled before God , and with S. Paul , crieth out of his wretchednesse . A heavenly minded man being smitten for his wickednesse , laboureth for subjection under the hand of the Almighty , and saith , I will patiently abide and endure thy correction , because thou Lord hast done it . When the gracious man is held under the crosse , and suffereth bitter things , he saith , It is good for me that I am afflicted , for thereby I am taught to know thee . In all troubles that befall him , hee professeth that it is good for him to cleave unto God. And the lesse outward wealth he hath , the more he seeks for inward grace , making a holy use of all things . Vpon these instructions hence delivered , let us take a view of ourselves , and try whether we in our afflictions are such as cleave to God , and are drawne neerer to him thereby ; call to mind the crosses wherewith God hath exercised thee , and the blessings which at any time he hath bestowed upon thee , and see how in both thou hast beene bettered , see what profitable use thou hast made thereof for thy soules comfort . Let us see how we have followed the providence of God in his dealing with us : for if we have an interest in his goodnesse , then will wee bee carefull , as God turnes all things for our good , so to follow the same ( together with him ) for the good of our souls . Now because things do not alwayes conduce to the good of Gods children , as outward Peace and prosperity , oftentimes make them worse ; therefore some may object , how can this be true which here the Apostle saith , That all things doe worke together for the best to them that love God ? The answer hereunto is , that for the most part the children of God doe take the good of the blessings which God bestowes on them , and avoid the snares of evill which accompany the same ; Iob saith , The things I feared are come upon me . By which we see , that Iob in the midst of his prosperity did feare , and was jealous over himselfe . But a more plainer answer of the objection is , that if the good things of God , as Peace , Plenty , and Prosperity , doe fall out at the first to their ill , yet neverthelesse they shall prove in the end a great gaine unto them ; for whereas by occasion of these , they formerly fell ( having too high an estimation of the creature , and overprizing the same ) they see now more into their nature , and learne to contemne them . Againe the outward good things of this life shew the weaknesse of Gods servants , and serve to try what is in them ; and therefore we read of Hezekias that God left him , to try what was in him , the outward treasure which he had was a meanes to make knowne to himselfe and others , the pride and vanity of his minde ; the plenty & prosperity of the Saints are greater triers of them , than adversities and wants . For many that have comfortably gone through a low condition , have yet foully failed in a full estate ; their corruptions breaking forth to the view of others : prosperity teaches men themselves ; it tries their spirits , and layes them open to the world . Therefore it seemeth good to God , to strip his servants of these outward things . They can acknowledge with patience his righteous dealing , knowing that mans happinesse consists not in abundance of these things , but that the blessing of God is riches enough . But some may object and say , I have beene long afflicted , and have had many crosses upon me , and little good doe I finde by them , I am never the better , but rather the worse for all . This may be true thou sayst , but stay a little , and consider the event ; howsoever by reason of the bitternesse and continuance of the crosse , hitherto thou findest little good thereby : yet know that God is all this while but in hammering and working of thy unruly heart , thy good will follow afterwards . We see by experience that sick persons while they are in their physick , are made sicker and sicker , but after that hath done working , then the party is far better than before . It is a folly to think that we should have physick and health both at once : it is impossible that a man should sow and reap both together . We must of necessity endure the working of Gods Physick . If trouble bee lengthned , lengthen thy patience : when the sick humour is carried away and purged , then we shall enjoy desired health . God promiseth forgivenesse of sinne , but thou findest the burthen of it daily on thee . Cheere up thy selfe , when the morning is darkest then comes day : after a fight , victory will appeare . Gods time is best , therefore wait cheerefully . Oft times Gods servants under his crosse are so sore wrought upon , that they have hardly leisure of making a good use of the same , being distracted and dejected for the present , so as they burst out rather into further evill than before . But afterwards when their afflictions are thorowly digested , then they begin to finde the fruit of patience , humiliation , and obedience , and are better for the same ever after : therefore wait contentedly God 's leisure , thou shalt surely finde a sweet calme after the storme is over : though we finde little benefit by afflictions for the present , yet let us not conclude all is naught with us ; for tentations being bitter , will not suffer men in them to lift up their hearts strait : after the extremity & vexation thereof is laid , then ensueth the quiet fruit of righteousnesse . But if all things ( yea sin it selfe ) shall turne to the best to those that love God , what need we then care for the committing of sinne ? The Apostle S. Paul , ▪ was in his dayes troubled with the like question , therefore observe with what detestation he answers , saying , God forbid , the damnation of such men is just . But to answer more fully and plainly for the satisfaction of weak Christians . True it is , that al things , even the sinnes of Gods servants shall by Gods mercy turn to their good ; yet never the lesse the rule of Gods Word must be ever regarded , which is this we may not doe evill that good may come thereof . That which is evill in it selfe must not be done ; no , though for the doing thereof we might gaine the greatest good , or avoide the greatest evill whatsoever : as if it were to winne a World , wee might not tell a lye , because it is a breach of Gods Law ; Christ saith to the Devill , It is written , thou shalt not tempt the Lord thy God. Wee may not therefore by sinne tempt God , so to see his goodnesse in working good out of our wickednesse . If therefore upon this ground of Doctrine ( that all things shall turn to the good of Gods children , yea even their sins themselves ) any of us shal commit wickednesse and displease his Majesty , to try what mercy and wisdome is in him , to draw good out of our evill ; this is a provoking of Gods goodnes , and those who thus doe , turne the truth of Gods Word into poyson , and make even that their destruction , which should build them up in grace and holinesse . If we sin through weaknesse and frailty of our flesh , and through strength of tentation , upon repentance we may find grace , but if presuming that God will turne all things to our good , we break his Law , what else do we but first of all make God the cause of our evill ; and secondly , vex and scandall the Saints on earth : thirdly , we sad the blessed Angels in Heaven ; and fourthly rejoyce the Devils and damned spirits in Hell ; putting Darts and deadly weapons into their hands to work our ruine and overthrow : nay fifthly , wee grieve the good Spirit of God , who continually putteth us in minde of better things ( if wee would hearken to him ) and by whom wee are sealed up unto the day of redemption : sixthly , we slacken grace in our hearts , and whereas we should grow forward in vertue and holinesse , wee weaken the power of godlinesse exceedingly in us : seventhly , all willing sins do abate our affiance in God , and the seeling of his favour towards us : yea , often times by so sinning , many of his deere children have walked heavily without spirituall joy all the dayes of their lives ; for howsoever in regard the Lord hath elected us , wee shall never finally fall away and perish , yet wee may want the sweet sence of his favour , and remaine afflicted in spirit all our life long . And then wee shall know that the griefe and trouble which we here undergoe to avoid sinne and subdue it , will be nothing so much as the mischiefe and sosrow ; That sin once committed and yeelded too , will bring on the soule . Yea , there is no child of God , but by experience shall one day feele , that howsoever God by his wisedome and mercy , can turne every sinne to our good , yet it will prove bitter as Wormwood in the end , the pleasure will never answer the smart and vexation that attends it . The contrition and breaking of thy heart for thy sinnes committed ( if thou be Gods ) will more disquiet and trouble thee , than possibly it can bee a trouble to resist and forsake sinne . Nay , oftentimes God doth punish the very want of reverence in his servants to him , as also their slacknesse and unfitnesse in good duties , so , as they may easily discerne hee is offended with them for the same . As we may see by the example of the Corinthians , who comming unpreparedly to the Lords Supper , for this very cause were so punished , that some of them were sick , and some weake , and some were struck by Death . Davids numbring of the people , & Hezekias shewing of his treasures to the Princes of Babell ; howsoever , by some they may be thought small sinnes , yet God scourged them for the same very sharply ; And it is good that Gods servants should a little know what it is to offend their Maker , for if they will bee so negligent and carelesse in walking with him , it is fit they should reape the fruit of their owne devices . It causeth much relapsing , and backsliding from God , when men have never truly smarted for their sinne . Having had knocks in our own wayes , it establisheth us in Gods wayes . For we love to wander from our selves , and bite strangers at home , till God by one crosse or other brings us to himselfe , and then wee think of returning to him . Nay , it is better for them a thousand fold , that God should so schoole them , then that they should be let alone , and so goe on without controulement from sin to sin till they come to desperation . Howsoever therefore that God can , and will turn the sinnes of his servants to their best advantage ; yet better it were for them they had never sinned at all , Doe wee not think that David wished hee had never fallen into that sin of Adultery ? And would not Peter have bin glad , that hee had never denied his Master ? The sin of David cost him many a cry for pardon , Mercy Lord , mercy , against thee have I sinned , forgive mee this haynous crime . And it cost Peter many a bitter salt teare too ; Howsoever both David and Peter after their recovery by repentance , were the better for it , to their dying day . As for all such as persist in sinne , that God may turne all things to their best , Let them know that all things shall work together for their bane and utter destruction for ever , which I now come to shew . First of all God himselfe , and his blessed Angels , are at enmity with them : And therfore , 2 All the creatures both in heaven and earth are against them . In Pharaohs tenne Plagues , wee see the creatures were all readie to execute the pleasure of the Almighty against him . And the Beares out of the Forrest were armed by God to devour those scoffing children : This is one part of the burthen , under which the creatures of God do groane , that they serve God against wicked men , and are his Armies to punish the rebellious world . 3. Even the good gifts of God are turned to the bane of the wicked . Absoloms glory , his goodly long locks , were his halter to hang him up by : Achitophels wit and policie , brought him to that fearefull end , of being his own hangman . Hamans honor , what good did it to him , but only brought him to greater shame ? his greatnesse made him swell in pride , and his pride had a suddaine fall : What became of Herods high mind in taking to himselfe the glory of God ? which when foolish people ascribed it to him , was hee not presently smitten , so as the wormes consumed him , and hee dyed a lothsome death ? What became of Dives his riches ? did not his abuse thereof plunge him deeper into hell ? Wicked men though they abound in this world , yet not being in covenant with God , they have nothing with a blessing . The wicked are but as traytors before God ; And oft it is seene , that great Traytors who are by the Prince kept in prison , are nourished very liberally , untill their time of Execution come : So it is with all gracelesse persons , how ever for the present they have great allowances , yet as Traytors ( in the conclusion ) they shall have an hard account to make unto God for all those things they have sinfully enjoyed . And not only so , but they abuse the very truth of God , as shall appeare in divers particulars . First , for the comfortable doctrine of justification by faith alone , they pervert the same to their owne destruction ; saying , Wee are justified by faith only , what need wee then care for doing of good works ? Alas , they profit us nothing to our salvation . Therefore it is to no end to strive to do good . Againe , for the Doctrine of Christian liberty , God having given us lawfull recreations , and plentifull use of his creatures , they turne all into licentiousnesse ; and in stead of moderate refreshment , they make a daily occupation of sports and games ; In stead of a lawfull use of the creatures , they runne into all excesse of ryot , in meat , drink , apparell , buildings , and delights . And for the Doctrine of mortality , how do wicked men abuse it , saying , Let us eat , drink , and bee merry , for to morrow wee shall die : that which should put thē in mind of spending of their time well , encreaseth their sin . Whereas the long suffering of God should lead men to repentance ; the wicked by means of Gods patience , runne more securely on in sinne ; treasuring up to themselves , wrath against the day of wrath , and the declaration of Gods just judgement , which one day shall ceaze upon them . Because hee doth not speedily execute his displeasure , therefore they grow worse & worse . Never considering the lamentable condition that sinne brings men into , which did they throughly weigh , they would give the whole world if they were possessours of it , to have their spirits at freedome from this bondage and feare . God will take a course , that his grace shall not bee turned into wantonnesse . First or last , thou shalt find ( who ever thou art ) at what rare thou buyest the pleasure of sin . Those that have enjoyed long the sweet of sinne , may expect the bitterest sorrow , and heart-breaking sor it . Nay , the greater good things they have , the greater evill they receive thereby by abuse of the same ; the more they are illuminated by the Word , their hearts become more rebellious against it ; and the greater authority , wealth , and health they enjoy , the more mischiefe they do with them . Those heavenly Doctrines , which should build up a good heart unto holinesse , doe they abuse to bring their soules deeper into wickednesse ; shewing themselves like to their Father the Devill , whose children they indeed are : God hath said , Hee would give his Angels charge over thee , which is a most comfortable place to a good heart : But how doth Sathan abuse this to Christ ; That he should fling himselfe headlong from the Pinnacle of the Temple ; and as the Devill , so every wicked man by all instructions of the Word , takes occasion to tempt God the more ; turning both grace it selfe , and the Doctrine of Grace , into wantonnesse . Are there not many ●hat heare the Word , and know Gods mind , who yet profit nothing to amendment of life ? were it not better for these never to enjoy such meanes of heavenly wisedome , Than now having the light still to live in darknesse ; their knowledge onely makes their damnation the greater if they continue in sin ; what a lamentable condition is that man in , whose knowledge is only sufficient to damne his owne soule ? But let us see further how all evill things work together for the worst to ungodly persons . And to begin with spirituall ill things , as Heresies and errours they serve but to ensnare the wicked ; for instead of making them cautelous , and diligent to search out the truth , they are carried away with every wind of Doctrine . So for the ill of good men their fals and sins , the wicked of the world reap no benefit there by , but incourage and hearten themselves the more in a sinfull way , rejoycing thereat , and making it their daily talke : neither doe their owne daily sinnings any whit better them , but are as so many punishments of their former transgressions : God in his justice suffering them still to runne on to the fulfilling of the measure of their iniquities . And for outward evils in this life , those that doe turn to a good mans happinesse , fall out continually to their destruction . Pharaohs tenne Plagues ( which might have humbled his soule ) made him but worse and worse : therfore saith God , Why should I smite you any more ? for even since I punished you ye revolted still . The wicked are like to the Smiths-Anvill , which by often beating is made harder and harder ; so the more they are corrected , the stubborner and stiffer in sinne they grow . Their crosses are laid upon them from an angry God , and are sorerunners of his eternall wrath , which shall seaze upon their soules in hell , where the more they are tormented , the more they shall blaspheme ; and the more they shall blaspheme , and the more they shall blaspheme , the more they shall be tormented without cessation . The cause of all this evil upon the wicked is , first , Gods infinite justice , which will not be unsatisfied . Secondly , their owne vile hearts , which like a sick man having an ill stomack , digests nothing , but turnes all to poyson . Therfore saith the Apostle , To the uncleane , all things are uncleane . As poysonsome Plants put into a fertile place , doe invenome the ground whereinto they are removed . So the same crosses that turne unto a good mans welfare , prove a bad mans ruine by reason of the corruption within him . Another cause is , the Devils malicious working by it . He makes wicked men abuse all their parts , both inward and outward to Gods dishonour , and their own confusion , endeavouring to conforme them to himselfe . None hath greater knowledge and understanding in the Word of God than the Devill . Yet he turnes all his knowledge unto the sin against the Holy Ghost : but yet the Devill cannot sorce men to wickednesse ; it is their owne sinfull hearts which betray them into his hands . Whence we learne that all wicked men in the midst of their happinesse are most unhappy , because they turne the sweetest blessings into bitter poyson ; for all the gifts of God without his speciall gift of using them well , are turned into a curse . As Balaam had good parts , but they not being sanctified proved his bane . We see further , that outward prosperity is no mark of the true Church . Abundance of temporall blessings is no signe that we are in Gods favour : neither are learning and knowledge , evidences of spirituall grace : for the Devill hath greater understanding and parts than any man : howbeit , sight of sin preserves us from falling into it : and such as shut their eyes against the light , plunge themselves into deeper the misery . Now to proceed to further instructions : doe all things work together for the best to Gods servants ; then hence we may learne the certainty of the salvation of Gods elect . I take my reason from the Text it selfe , after this manner . That which nothing can hinder , that is certaine , but the salvation of Gods children cannot be hindred , therefore the salvation of Gods children is most certaine . If any thing do or can hinder the Saints recovery or perseverance , it is sin : but to such as are united unto Christ by faith , sinne is so farre from hindring their happinesse , that by Gods over-ruling providence it turnes to their best good . The second thing which wee may ground here for the information of our judgement , is this , That as we know , the providence of God is the cause why all things work together for the best to his children : so wee should eye this very particular providence in all that we enjoy , turning the same to our good : there is a working hand of God in every thing towards us , as wee may see in the examples of Iob , Ioseph , and David , with other of his servants , whose present sorrow and humiliation , was but a meanes of their future glory & exaltation . There is nothing so bad , but hee can draw good out of it when any evill is intended . God either puts barres and lets to the execution of it against us : or else limiteth and boundeth the same , both in regard of time and measure . The God of spirits hath an influence into the spirits of all men , & knowes how to take them off from doing us harme . All the strength of the creature , rests in the great Creator of all things , who if hee denies concourse , the arme of their power soon withereth . It cannot but bring strong consolation to the soule , to know that in all variety of changes , and intercourse of good and bad things , our loving God hath a disposing hand . So as all blessings and crosses , all ordinances and graces , nay our very fals , yea , Satan himselfe , with all his instruments , being over mastred & ruled by God , have this injunction upon them , to further Gods good intendment to us , and in no wise hurt us , which should move us to see his disposing hand in all that befals us . We owe God this respect , to observe his providence in the particular passages of our lives ; considering hee is our Soveraigne , and his will is the rule , and we are to be accountable to him as our Iudge . We should question our hearts for questioning his care in the least kinde . So long as God sits at the Sterne and rules all , wee may bee sure no evill shall betyde us that hee can hinder . Thirdly , hence we may learne , that there is not two , but one Soveraigne head over the whole World , which is plainly proved by this Text of Scripture . For all things work together for the best to them that love God : and things which in themselves are contraries , agree together to procure their good ; therefore all things whatsoever , are over ruled by the sole power of the Almighty . The Devill himselfe although he be called the God of this World , yet he is at Christs beck , and could not enter into a few Swine , without leave first obtained : hee raiseth up hideous storms and tempests against the Saints , but perisheth himselfe in the waves at last ; persecutions and perils may follow us , but they are all limited in the doing of hurt , which plainly demonstrates that there is but one main worker and wise disposer of all things . Further , hence observe , that there is nothing in the world , that to Gods servants is absolutely evill ; because nothing is so ill , but some good may bee raised out of it , not as it is an evill , but as it is governed and mastred by a supreme cause . Sinne is of all evils the greatest , and yet sinfull actions may produce gratious effects , through Gods ordering and guiding the same . Againe observe , that a childe of God is truly happy in the midst of all misery . To prove this , I reason thus ; In what estate soever the childe of God is , it shall turn to his good : therefore no affliction can make him truly miserable . The proofe of this the Apostle sets downe in his owne example , hee was poore , yet made many rich ; he sorrowed , yet alwayes rejoyeed ; he had nothing , yet possessed all things ; he was chastned , and yet not killed : Gods children , although to the world they may seeme to be miserable , yet having communion and fellowship with him , they are alwayes happy : the very worst day of Gods childe , ●is better than the very best day of the wicked . The worst day of S. Paul was better to him , than the best day of Nero was to him ; for the wicked , in the midst of their happinesse are accursed ; whereas the godly , in the midst of their miseries are blessed . This Doctrine is a ground of understanding divers other places of Scripture : as Psalme 91. The Lord promiseth that hee will deliver his from the snare of the Hunter , and from the noisome pestilence : and yet oft times his deere servants are in the hands of the wicked , and taken away by the stroke of his judgements : this truth neverthelesse remaining firme , that all worketh together for their best . So God teacheth us in his Word , that he doth make a league betweene his servants and the creatures ; but all such expressions of his love we must bring to this Text , and then they are true , else they may seeme to bee false ; The plague shall not come neere thy dwelling place ; but only so far forth as it is for thy benefit . The good Prophet was torne in pieces by a Lion ; and sundry holy men have received hurt by wilde Beasts , whose eternall welfare were furthered thereby . Therefore this phrase of Scripture ( that the creatures are in league ) is to bee understood , not that they have put off their hostile nature . But that they have the same issue , as those that are at peace with us . Here likewise is a direction for us , how to pray for earthly blessings , and the removall of temporall judgements ; often times worldly honours and riches are snares unto Gods children , and temporall chastisements ( which wee so earnestly pray against ) work much good unto us . And therefore it falleth out , that when wee pray against temporall calamities , wee pray against our owne good . Being therfore afflicted , we should desire not absolutely that God would remove our troubles , but that hee would work his owne good pleasure upon us therby . Our prayers for temporall blessings , and removall of temporall crosses , must alwayes be conditionall ; for what good will it bee for us to come out of the fire worse than we were , when wee went into it ? If therefore God in his wisdome see it good for us to have affliction , we should not desire him absolutely to remove the same , till it have done us good ; And then Lord deale with us as seemes best in thine own eyes . As for such as affect neither God , nor goodnesse , let them know , that if all things work for the best to the Saints , then they may forbeare their successesse endeavours , which they daily enterprize against them ; in going about to hurt the godly , they doe them most good ; for God will benefit them by their malice : Their wicked practises shall not only bee made frustrate , but dangerous to themselves ; after the chastisement of his servants for their good , God will cast the rod into the fire . Men may know whether they are vessells of mercy or no , by the use they are put to . The basest of people , are fit enough to be executioners . It is a miserable wisedome , when men are wise to work their owne ruine . Do not many spin a fine thred , and weave a faire web , when by their turnings and devices they turne themselves into hell ? What ever wee get by sinne for the present , it will one day prove the heaviest businesse that ever wee undertook . God is the onely Monarch of the world , and makes all things and persons whatsoever , service able to his owne end , and his Churches good . He is higher than the highest : Sathan with all his instruments , are but slaves to the Almighty , executioners of his will. Can we think that Gods children who are so neere & deare to him , shall alwayes bee trampled upon by the powers of darknesse . No certainly , hee is interessed in all their quarells , and takes their injuries as don to himselfe . When wee can bee more subtill than the Devill , or more strong than God , wee may think to thrive against them . He is a wall of fire round about his Church , not only to defend and preserve it , but to consume all the Adversaries thereof ; God doth great matters for his servants ; hee rebukes Kings and Princes , and ruinates Empires for their fakes : For the bringing home back againe of the Iewes , hee translated the Babylonish Empire to the Persians ; and therefore the wicked must take heed of attempting any thing against Gods Church ; because the harme thereof will redound upon their owne heads . God delights to take the oppressed parties part , and serves himselfe of all his enemies for his peoples good . They practise against the righteous , and he laughes them to scorne . Wicked men cannot do Gods children a greater pleasure , than to oppose them , for by this meanes they help exceedingly to advance them . Sathan and all his instruments , what get they by their cruelty to the Saints ? they doe but encrease their own torment , and doe them the more good ? but this is both against , their knowledge and wills . Therefore if they be loath to doe them any good , let them take hee how they attempt any evill against them . And here let all such be admonished how they provoke Gods children to cry in their prayers against them : For it is better for the wicked , that they had all the creatures in heaven & earth against them , than the poore Saints ; for a few of these wil more prejudice them , than all the world besides . Come wee now to the grounds of practise hence to be observed . Againe , doth God order all for the best , to them that love him ? Let us not then except against any evill that shall befall us , for this our present crosse shall turne to our future comfort . It is the Saints happinesse , That their best is in working still , till they be compleat in heaven : But the wicked and men of the world , their worst is alwayes in contriving ; their life is bad , their death is worse , and after death it is worst of all with them . God himselfe , and all under him , work continually for the good of his children , their best is last , their light groweth on clearer and clearer as the light , untill the noone day . But the worldly grow worser and worser every moment : To them that feare God , sinne and sorrow , their very worst , is by Gods mercies best for them ; whereas all the best of the wicked by abuse turnes to their worst . Observe here the excellencie of the Saints comfort , above all other comforts whatsoever : The nature of it is this ; It must be stronger than the grievance of which it is a cordiall : And the reason of spirituall comfort must be more forcible , than any carnall reason can bee to undermine it . Now what stronger consolation can a man have than to be assured , that all things ( without exception ) shall work together for his good ; but this is not all . What a sweet refreshment is it , when the soule can say , God will either stop mee from falling into sin , outwardly by afflictions , or else subdue my corruptions inwardly by his Spirit , that I shall not bee overthrown by them ; hee will never suffer mee to rot in my sinnes ; but when I do fall , will raise me up again : It beares up a Christians heart , that rather than we shall continue in an evill way , God will send some Nathan or other to rouse us out of our security . Therefore to all thy comforts adde this ; That God will not onely save thee at last , but turne all things to the best whilest thou art here . This is the highest straine of consolation . It is farre stronger to refresh and quicken us , than any grievance can be to afflict us ; It maketh evill things ( in comparison ) to seeme good , As Moses counted the rebukes of Christ greater riches than the treasures of Egipt ; he made more choice of affliction , than he did of the worlds glory . If God bee with us , who can be against us : If he be our Shepheard , we are sure to lack nothing . There is such a force of comfort in salvation , that we will rather choose outward evills , than to enjoy outward good things . Moses by faith seeing that outward affliction and shame were knit to salvation , chose these , and refused dignity and ease . How ought this to stay the soule under all its heavie pressures ? Why should not I be patient in sicknesse , in poverty , in dis graces , or why should I despaire at the houre of death ? Am I not under the hand of my God , working my good out of every evill ? It is the subtilty of our arch-enemie to drive us to a stand , that we may doubt of our conditions , and say with Gideon , If the Lord be with mee , and that I am his child , why is it thus with me ? How is it that all this sorrow and misery hath befallen mee , and lieth so heavie upon my soule ? But our comfort here , is , that God who turneth all things to our best , is stronger than Sathan . Againe , considering all things conduce unto our good , though in appearance never so opposite ; this comfort ariseth , That if God doe so work this or that , then I must beleeve against beliefe , I must stand firme against contraries ; my faith must answer his manner of working , and beleeve that God can bring me to honour by shame , and to Heaven by Hell gates : for if it be his course of dealing , first to cast downe , and then to lift up , by disgrace to bring his servants to glory ; then in all my extremities I must rest upon God , who is never neerer unto his to succour them , than when hee seemes to bee furthest off . When ●hee meanes to give victory , he suffer us to be foiled first ; and when hee intends to justifie a poore sinner , he will condemne him first . Let us therefore hope against hope , and desire God in our distresses to open our eyes , that wee may see our consolations . Hagar had a Well by her when she was ready to perish for thrist , and yet she saw it not : and Elisha's man had Angels to defend him when the Aramites compassed him about , but perceived not the same : so the Angell of the Lord continually pitcheth his tent about the godly though they are not aware of it ; yea , God is then neerest to us when we are in most straights . Cordials are kept for faintings . When Christ went to cast the Devill out of a child , he then most raged and tare him : So likewise Satan and wicked men , most rage when they are neerest to their end and destruction . In thy greatest danger never rest on thy friends , but on the Lord , who never standeth neerer and firmer to us , than when we are most perplexed and know not what to doe . A distressed soule seeth oft no comfort in outward things , and therefore retireth unto God , in whom it findes whatsoever may make it happy . Our strength may faile , and our heart may faile , but God is our portion for ever . When we are weake , then wee are strong ; and when we are most cast downe in our selves , we are neerest to Gods helping hand . This carriage of the Almighty ought to establish our faith . In all cases of extremity we should have a double eye , one to look upon our grievances and troubles , and another to look upon the issue and event of them . Why do men in time of dangerous sicknesse take bitter Physick , which is almost death unto them ? Why doe they then undergo such things as they loath at other times ? Is it not because they rest upon the skill of the Physitian ? And shall we then in our distresses dist rust God for our souls , when we will trust a weak and mortall man with our bodies ? If conceit be so strong in earthly things , as indeed it is , then faith is much stronger , when it grounds it selfe upon the truth of the Word . When God exercises us with poverty , or other afflictions , this should teach us submission to his providence in any condition , saying , Lord do with me what thou wilt , only let this poore soule be pretious in thine eyes . Thou hast promised , that howsoever these afflictions lie heavie upon me , yet in the end al shall turn to my good , therefore dispose of thy servant at thine owne pleasure , I resigne all to thee . Here is the rejoycing of a Christian , which makes him cheerefully passe through any affliction ; he knowes that good is intended in all that befals him : with what alacrity did Ioseph say unto his brethren , Ye sold me hither , but God hath turned it to the best , that I should preserve and nourish you all , and save much people alive , who otherwise were like to have perished with famine : This made Iob so patiently to say , The Lord giveth & the Lord taketh , blessed be the name of the Lord. This is the ground of all true contentation , I have learned , ( saith S. Paul ) in all estates to be content , to be rich , and to be poore , to abound , and to be in want , and why so ? Whatsoever his estate and condition was , God turned it to the best : shall any man dare to mislike of Gods allowlowance ? Doth not hee know better what is good for us , than we can possibly imagine what is good for our selves ? This likewise should teach us not to take offence at the reproach and disgrace which is cast upon Gods children ; for mark the righteous , ( saith David ) and behold the upright , the end of that man is peace . The issue of their trouble is ever quietnesse : take not one peece of a Christian mans life by it selfe , but take it altogether ; and then thou shalt see the truth of this Doctrine . To see Ioseph in the Dungeon and in his irons , we haply may bee offended , and call Gods providence in question : but beholding him in his honour and advancement , we cannot but conclude him a happy man. So if we look on Iob sitting with sores on the Dunghill , there is matter of offence , but to see him restored againe , and blessed with a greater estate than he had before , this is matter of praising God. If we consider of Christ abased , & hanging upon a Crosse , so there will be scandall , but looke on him exalted to glory far above all Dignities and Powers , and then the scandall is soone taken away . Let us theresore lay one thing to another , when we eye Gods people , and we shall see a blessing under their greatest curse . Those things which are contrived by mans wit , may argue great folly , if one part be not annexed to the other ; therefore looke to the whole work towards his servants , and then thou shalt never be offended at their condition . This also is a ground of Christian boldnesse in holy courses , when a man is fully resolved , that come what will come , God will turne all to his good ; it encourages him cheersully to go through any difficulty : what is the reason of the fearesulnesse and dastardnesse of most men , but only this , that if wee doe this or that duty , or abstaine not from this or that good action ; then this crosse and this displeasure by such and such a person will bee brought upon me . The Wise man saith , That the feare of man bringeth a snare , but hee that trusteth in the Lord shall be exalted . Let us not ( regarding the feare of man ) neglect our duty to God , for he can turne the hearts of the Kings on the Earth , to seek the welfare of his poorest creature , and make thy very enemies to be thy friends . He that for sinister ends will offend his Maker , may well be excluded to the gods whom they have served . Go to the Great men , whose persons you have obeyed for advantage ; to your riches , to your pleasures , which you have loved more than God or goodnesse . You would not lose a base custome , a superfluity for me , therefore I will not owne you now . Such men are more impudent than the Devill himselfe , that will claime acquaintance with God at last , when they have carried themselves as his enemies all their dayes . God wants not means to maintaine his , without being beholding to the Devill . He hath all helpe hid in himselfe , and will then shew it , when it shall make most for his owne glory . He deserves not to live under the protection of a King , that will displease him for feare of a Subject . The three Children in Daniel said , Know O King , that our God can deliver us out of thy hands ; but if he will not , yet neverthelesse we will not fall down and worship thine Image . The righteous are bold as a Lion ( saith the Wise man ) the Lord is his strong Tower . What need we feare any creature , when wee have him on our side , who hath both Men and Devils at his beck ? And if God turne all things whatsoever to our good , should not wee through the whole carriage of our lives , chiefly aime at his honour ? God writes our names in his Book , he numbers our hairs , and bottles up our teares : he hath a speciall care of us , every good deed wee doe he writeth downe to eternity ; yea , if we give but a cup of cold water in his name , he taketh notice of it : and shall not wee then take speciall occasion to magnifie him in all things ? We pray daily , Hallowed be thy name , therfore ought accordingly to observe Gods dealing with us . How is it possible that we should give him the glory of his mercies , if we never observe them ? A wicked man considers , this makes for my advantage , and this for my profit , this tends to my ease and wealth , &c. studying how to make friends , and please persons in place above him ; not respecting Gods honour and glory in the least kind : whereas the sincere Chri stian lookes on all things as they tend to his best happinesse , and therfore , fore-cast thus : If I do this or that good , then I shall grow in grace , & wisdom . and knowledge , but if I neglect it , and be carelesse of well doing , I shall hurt and wound my soule , and break the peace of my conscience : by this company and good acquaintance I shall be furthered in holinesse , become wiser and better in heavenly understanding ; if I fall , they may raise me up , and helpe maintaine a gratious frame within me . Where true holinesse is , the soule is sensible of all advantages and disadvantages of good . An indifferency for any company or imployment , shewes a dead heart . This is a main difference to distinguish a childe of God from a prophane wretch that only lives to himselfe , his heart is taken up wholy with the world and matters below ; wheras the godly are all for thriving in grace and increase of godlinesse . The wicked man considers of things as they serve to satisfie his lust ; and if wee have better thoughts at any time , it is but for a start . But a godly mans aimes are alwayes holy , and the strength of his soul is put forth that way . He values himselfe as hee stands in relation to God and a better life ; and esteemes all other things more or lesse , as they further or hinder his spiritual growth , and bring peace and sorrow at the last unto him . But I hasten to the second part of the Text , The persons to whom this priviledge belongs , that is , to them that love God. And why to them that love God ? because the Apostle speaketh of afflictions ; and wee know that the grace which is most conversant in the Saints sufferings , is patience , which floweth from love . Also , for that of all other graces is the first and sweetest : it is the first , for whom wee love wee are sorry to offend ; and hate whatsoever is contrary to that we affect : we rejoyce in that we love , & grieve in the absence thereof . It is the commanding affection of all others , and setteth the whole man sweetly a work to attaine its defire . Love makes us forward and zealous Christians ; all the inward worship of God is in the affections . As thou shalt rejoyce in no God but me , and feare no God but me . All the Commandements of God are brought by Christ to this duty . Againe , love hath a speciall part in this priviledge , of bringing all things to work for our good . For when we love God , wee will make the best use of every thing which we suffer or do . If we love God and eye his glory therein . Love makes any burthen easie : it makes us studious of pleasing the party loved ; as we say in the Proverb , Love me , and doe with me what you will. Love is full of inventions , it studies complacencie , and sets the soule a work to honour God in all things . In that the Apostle saith , To them that love God , and not to the children or servants of God. Wee may observe , That Christianity is not a bare title , but it requireth some qualification . Therefore the Scriptures when they describe a Saint on earth , doe not usually say the child of God , but they set him forth by some holy affections or actions wrought in him ; As such as love God , or feare God , and walks in his wayes . Hereby shewing that Religion is not a matter of complement , but a reall and holy endeavour to please the Lord ; and although the Scriptures do name but some one particular affection , yet it is all one as if they had named all , for where one is in truth , there all followes . Again , in that the Apostle here ascribes priviledges to those only that are thus qualified , wee must take heed in applying the promises of God , and these sweet consolations , that we be such persons to whom of right they doe belong ; for all things work for the best , not to every one , but to such as love God : We must not therefore preach comfort to all , but must first labour to make men capable of it : To this end . 1. First , wee will shew the Nature of this love . 2. Secondly , the exercises of it , and directions unto it . 3. Thirdly , some incitements to this holy affection . The ground of Love is a considering of God as our owne God , in the covenant of Grace , and an acknowledging of our selves , to bee his peculiar children in Christ Jesus : when wee can say as the Spouse in the Canticles , I am my beloveds , and my beloved is mine , this is a loving of God ; not as the God of Nature only , but as ours peculiar by Grace . This union of love , which knits us to Christ , impileth another union by faith first ; which is a cleaving to God as my God , and to Christ as my Christ , whence issues a second conjunction , or cleaving to him in love , as my Saviour , my Husband , and my Head. To come to the nature of this Grace , and then to the working of it . The Nature of Love is seene in foure things : 1. In admiring of some secret good in the thing beloved , which stirres up the soule to make out for it . 2. In a studiousnesse of the contentation of the person beloved . 3. In a desire of union and fellowship with the person we affect 4. In a resting , and solacing of our selves , in the thing wee love . By these let us examine our selves whether we have the true love of God or no ; For it concernes us much to have this grace , it will distinguish us from all others , who feare him not : First , our love to Christ commeth from the high esteem of the good things wee see in him : But how shall wee know whether that wee have this admiring of the good things we see in God , and in his word and children ? Wee shal know it by our choice , and our choice followes our judgement : Would wee know whether our judgement be good ? See what do we choose ( especially ) when things of the world and God come together . And here we want not examples to guide us : The question was , whether that Moses should still choose to live in Pharaohs Court , and hee accounted his sonne in law , or else depart , and suffer adversity with Gods children : Now Moses by sound judgement , had an high esteeme of the excellencie and priviledges of the Saints , And therfore chose rather to endure afflictions , than to enjoy the pleasures of sinne for a season . Let us then see whether wee can be contented to part with our preferment , or pleasure for God or no. And whether we do esteeme the rebukes of Christ greater riches than the treasures of the world ; whether we can lay down our lives and liberties at Christs feet , and gladly want all , so we may enjoy him ; If it be so with us , our estate is good . Againe , let us see whether wee have a right prizing of the good things in God. Doe wee delight to speak much and often of Christ , and the benefits we receive by him ? How was Saint Pauls heart enlarged , and his tongue full of heavenly eloquence , in setting sorth the unspeakable mercies of God , which wee have by Christ Jesus our Lord ? If God be on our side , who can be against us , ( saith he ) What shall separate us from the love of Christ : Shall tribulation , shall anguish and affliction ? I am perswaded that neither death , nor life , nor any other thing can doe it . Another signe to know whether we have a secret admiration of the good things wee see in God , is this , If we doe undrvalue all things else for Christ. Worldly men are ever admiring of the things below , accounting such men happy and blessed that abound most therein : Therefore there is nothing that doth more truly try a man than this : The soul that sees a vanity in the things beneath , and can rejoyce in God only as his true riches , is in a good condition : Where there is a true judgement of God and Religion , the soule of that man will never stoop to the creature ; the soule so rejoyceth in God , as that it will not yeeld it selfe to any other . Adam and Eve in their innocencie , were both naked , and were not ashamed ; one reason might be , because their thoughts were taken up with higher matters : In heaven we shall not bee ashamed , of things wee now are ashamed of . A Christian soule is so ravished with the enjoying of God , that it mindeth almost nothing but him . The second branch in love , is a desire to doe all things , to the content of the party beloved ; Our love to God will frame us to the obedience of his will : Obedience is the proofe of love ; If ye love mee , saith Christ , keepe my commandements : If wee love God , wee will pray for the enlarging of his Kingdome ; Where love is kindled in any heart , there is a care to bee approved of him whom we so love . This makes our obedience generall , to all Gods commandements , in all places and all things whatsoever . It makes us give our inwards to God , serving him with the soul and spirit . Those therefore that nourish uncleane hearts within them , and think it enough to abstaine from the outward act of evill , love not the Lord sincerely . The Devill himselfe will doe outward things as readily as you , hee will confesse Christ to bee the Sonne of God ; and say , Why art thou come to torment me before my time ? So that if thou dost outwardly only confesse God , what dost thou more than the Devill ? In outward duties without sincerity there is no love ; You will pray , the Devill will doe as much ; The Devill hath a bad end in good actions : so there are many that come to Church , & make shew of Religion to cloke their evill courses . But such poore wretches , how ever they are pleased with shaddowes , are little better than Satan himselfe . Againe , if wee be desirous to content him whō wee love , then will , wee suffer any thing for his sake ; Therefore the Apostles went away rejoycing , and accounted it their glory , that they were esteemed worthy to suffer hardship for Christ : And David for dancing before the Ark , being by Michal mockt , saith : I wil yet be more vile for my God. He cared not for any reproach that could happen to him in a good way : Yea , this will make us zealous in his truth ; hee that hath no zeale , hath no love ; If our hearts rise not when God is dishonoured , what love have we to him ? Is Gods glory and the Churches welfare deare to us ? it is a signe we love him : But can we see those things goe backward , and have no zeale , nor be any thing affected therewith , surely then we have no love . Againe , if wee have a true love to God , then have we a desire of union and cōmunion with him ; we will be much in meditating of him , in speaking to him , and conferring with him . Those therefore that goe on from day to day , without private speeches with God , or solacing of their soules in him , what affection have they to him ? Love is communicative ; and what desire of communion can that soule have , that lives a stranger to his Maker ? Can wee say we love one with whom wee never conferre , or speak to any purpose . Againe , if wee love a man , we will advise with him , especially in matters of moment : so if wee love God , wee will take counsell of him in his Word , for the guidance of our lives , and stablishing our consciences : If we advise not with God , it is a signe that we either think hee doth not regard us , or else that we count him not worthy to be counselled by . Another signe is , To examine what desire wee have to be dissolved , and to be with Christ : Doe wee love his appearing to judgement ? and are wee now fit for his comming ? surely then it is a plaine signe , that our love is fixed and set upon him : So much as wee doe faile of this desire , so much wee faile in love to Christ : What was the reason that the people under the Law , were so much afraid at the appearing of an Angell unto them ? was it not this , that they were not fitted and prepared for God ? A man may bee a good Christian , and yet not at all times willing to die : for as eyes that are sore , cannot alwayes endure the light ; so a soule galled with sinne desires not to heare of the day of jadgement , yet ought wee to thirst after it . Another signe of this grace , is our eager and hungry desire after God , when with David we can say , Oh God my heart panteth after thee , as the Hart panteth after the Brookes of waters . When a soule is never at rest til he injoyes his Maker , but cryes out still , Oh when shall I appeare in his presence , it is a good signe . The last branch or property is a resting and quieting our selves in the love of God above all things whatsoever , saying with David , Whom have I in Heaven or in earth besides thee , or what doe I esteeme in comparison of thee ; let me enjoy but the light of thy countenance , and it suffices me : demand therefore of thine owne heart , what the things are that trouble thee most ? and what is the cause of thy sorrow and disquietments , whether it be for losses or crosses outwardly , or for want of Gods love and the sense and feeling of his favour inwardly . They which grieve chiefly for outward evils , are most carried in their affections that wayes : but if in the confluence of all worldly blessings , wee can grieve for our spirituall wants , it is a comfortable evidence . When a man reckons not his happinesse to stand in the possession of the creature , but in the fruition of the Creator , and desires his favour above any thing , it is a gratious signe . David had an abundance , yea , he had a Kingdome , yet nothing would satisfie him but the mercies of God. And when hec was in want , what course did he take , but stil comforted himselfe in the Lord his God : That which a man sorroweth most for when he wanteth it , that he rejoyceth most in when he hath it : can we in our crosses rejoyce that God is ours ? This is an excellent signe , and plainly discovers , that we place our contentation more in him than in any thing else : can we delight more in the solace of his favour , than in outward prosperity ? it is a heavenly testimony of a renewed condition . When David was in his greatest distresses ; what desires had he then most in him ? why , hee longed after the House of God : when the people were ready to stone him , wherein did he trust , but in the Lord his strong ●ower ? In the last place would we know whether we can rest in God or no. Let us examine our selves then what endeavours we have every day to cleanse our soules from sinne ; that so God may take pleasure in us , and we againe may delight in him ? Let us see how we restraine our affections from running riot after the World and sinful pleasures . And how we set our joy upon God , and frame our selves to do his will ; I beseech you let us deale faithfully with our owne soules in this particular . And if we find that our hearts tell us , ( as Peters told him ) Lord thou knowest that I love thee , I desire ô Lord to please thee above all things , I have set mine heart upon thee , and I joy in thee and in thy love , more than in all things else in the world . If thus I say we can in the integrity of our spirits appeale to God , who only knowes and searches our wayes , and say , truly Lord thou knowest that I love thee ; it is a certaine and infallible signe unto us that we are his , and all things shall work for the best unto us . But take we heed how wee deceive our selves in these things ; by love we are Christians , therefore labour for sincerity of affection . A Reprobate or a Castaway may go far in these four signes of love . He may admire and wonder at the good things of God , but he doth it not from any thing within him , but from the outward beholding of them ; he can admire and talk of them , but yet such men are without any rellish or sweet taste of the thing they speak of . So likewise an Hypocrite may desire to please God in many things , but not in all things : as we see in Herod , he heard Iohn Baptist willingly , and obeyed in some things , but not in all ; he could not be crossed in his beloved sinne which abode in him , that must not bee touched . Then farwell God , and farwell Christ and all . So a Castaway may desire to be in Heaven , as being a place good for him : and hee may have some little taste of those joyes above , as is mentioned in the Hebrewes : but hee hath no rellish of them from the love of God , but only from the love of himselfe . And his desire is not such as will draw him on to the use of means for spiritual growth and progresse thereunto : as we see in Balaam , hee had a desire to die the death of the righteous , but this could not make him leave his covetous disposition , and find a contentment in God alone . A Reprobate may bee content with religion and with Gods wayes , so long as peace doth accompany the same , ( as now in this our Countrey , Christ commeth amongst us with plenty and prosperity , therefore Christ is a good Christ ) but if the Gospell and Religion should bee professed with perfecution , and danger , and disgrace , it would soone appeare where mens contentments were . There is a resting not in the truth , because it is truth , but in regard of the good things which follow it . If we desire to approve our selves to God , let us examine our selves about this affection and every branch of it . The deceit is both common and deadly ; and the profession of Religion in many Christians is not for Religion it selfe , but for by ends and sinister respects . To which end consider further these particulars . Where there is true love , there will bee a dedesire of union to the beloved object ; so where the love of God is , there will be a desire of the accomplishment of the marriage betweene God and the soule . He that loves a Harlot , saith the wise man , is one with her : so he that affects the Lord , desires to be one with him ; therefore men have their names from what they love ; if they love the world , they are called worldlings ; if they love Christ , they are called Christians ; how canst thou say that thou lovest the Lord , and doest not desire his presence in his Ordinances ? Can we say wee love such a man when we care not for his company ? God observes not so much what we do , as from what affection our duties proceed . Againe , if we love ; there will bee a desire to give content to the party beloved ; this appeares even in carnall selfe-love : for take a man that loves himselfe , he makes himselfe his utmost aime and end in all his actions : but when once God hath plucked this fleshly love out of our soules , then our affections will be carried to Christ only : this made the Prophet David say , I love the Lord deerly , He is my rock , my fortresse , my deliverer : a Christian hath his contentment in God alone ; he findes an all-sufficiency in the Almighty , and therfore makes him his resting place . In all his trouble he will make God his deliverer , and finde more true comfort in him , than in all the things of the world besides : therefore if God should take all other things from us , yet if hee leave us Himselfe , a Christian is well contented be cause he knowes his best being is in God. But how shall I know whether I doe esteeme rightly of God or no ? If we highly esteeme any thing , whether it be of this or a better life , we will be often speaking of them ; it is a signe men undervalue heavenly truths when they discourse little about them ; they much set light by God that have him not in all their thoughts . Againe , what we esteeme of , we will choose above other things : it appeares we have a pretious esteem of God when we choose him , and him alone for our portion ; as David when he said , One thing have I desired of the Lord , that I may dwell in his courts for ever : where God is truly loved , there will be a fall of all earthly things in that mans estimation : so he may gaine Christ , he counts all else but drosse and dung . Lastly , if thou lovest God , thou wilt be afraid to offend him , and carefull to please him in all things : God delights not in a proud and haughty spirit , but in an humble and meek soule ; these then should be thy delight . God is wonderfull well pleased with faith , for it is that which bindes him to performe his promise , therefore seek it earnestly : whatsoever God approves ; a Christian should take pleasure in : every grace is an ornament to a Christian , and God delights to see his owne graces in us . Isaac before hee took Rebecka to wife , sent her Jewels to adorne her ; so Christ sends rich Jewels to his children , even the graces of his Holy Spirit , to make us love him , and fit us the more for him . Those that live in sinnes against conscience , think we that these love God ? No certainly ; if they did they would love that which he loves , and hate that which he hates : what a pittifull thing is it to see men glorying in that which is their shame , in swearing and prophanenesse , and yet for all this say they love God. Is it possible that the love of God and the love of sinne shold ever stand together ? Proceed wee now to some reasons and directions , for the attaining of this grace . And first let us not rest in an inferiour degree of this affection , but rise up therin , and labour that it may have full assent . There are degrees of assent , as when we love God because we love our selves : a naturall man may doe so , but this is not enough , for if wee love God for our selves , we make our selves our God. Where the heart is truly set upon God , it delights in him only for himselfe , and takes comfort in no condition further than he sees God in it . He never affected Christ in truth , that is more taken with the benefits and priviledges that come by him , than with the excellency of his person . What friend will bee content , that a man should only love him because he doth him good ? We must love our selves and all other things in and for God. Moses and Paul rejoyced to honour the Lord , though themselves were accurfed and deprived of happinesse ; and if wee could so love Christ , as not to desire heaven it selfe if Christ were not there . This were truly to affect him : for indeed if Christ were not there , heaven should not be heaven unto us . Wee must love our happinesse , no further than we can have with it Gods good leave and liking . Againe , we shall know our love to God whether it be sincere or no , by our abstaining from sinne ; If wee avoid evill for feare of punishment , or hope of reward only , our love is unsound , but when we so love God that wee will not doe any thing contrary to his spirit : it is a speciall signe . Such a man if there were no hell to punish him , nor place of blisse to receive him , yet would not breake with God upon any termes . For the meanes to attaine this love , we must in the first place labour for an humble & empty soule ; Blessed are the poore in Spirit ( saith Christ ) for such only apprehend their misery without Christ , and their need of him ; which occasions an holy rejoycing in the Lord , and unfained love to him ; What is the reason that some are so ravished with the favours of the Almighty ? Is it not for that they were so formerly stung with the sight and feeling of their sinnes ? the more loving Christian ever the more humble Christian. Mark it when you will , and you shall find this disposition manifest in every true convert , they are daily humbling themselves for the least offence . A second direction is to tast of the love of God in Christ. When the beams of his favour once shine into our hearts , we cannot but reflect upon him againe ; We love him ( saith the Apostle ) because he loved us first ; Mary therefore loved much , because shee had experience of Gods love , in forgiving her many sinnes : When a broken humble soule truly savoureth the goodnesse of the Lord , it cannot but be enflamed with desire after him : A Christian after hee hath had a taste of the love of God , hath another manner of judgement of justification than before . Taste and see ( saith David ) how good and gracious the Lord is . A man that rellishes the sweetnesse of a thing , can better judge of it than hee which never tasted it . A third direction is , to see what motives and reasons wee have from the love of God in Christ , to exercise our understanding this way . Wee know heat commeth from light ; and there is a sympathie betweene the braine and the heart ; the braine must make a report to the heart , before that can bee enflamed with affection ; therefore seriously search into the grounds of thy affection . The first ground is goodnesse in God , God is goodnesse it self ; in whom all good is involved : if therefore wee love other things for the goodnesse which wee see in them , Why doe wee not love God in whom is all goodnesse ? All other things are but sparks of that fire , and drops of that Sea ; seest thou any good in the creature , remember there is much more in the Creator : leave therefore the streames , and goe to the well-head of comfort . Another reason of love , is our affinity with God , our Father and friend ; who is unto us in all degrees of neerenesse , both our head and our husband ; were not the Sonne ours , what fellowship could we have with the Father : having such a Mediator with God , that is bone of our bone , and flesh of our flesh , why should we feare to go unto him ? He hath taken upon him these comfortable relations of Shepheard and Brother , to possesse us of his acquaintance with our infirmities , and readinesse to releeve us . For shall others by his grace fulfill what hee calls them unto , and not he that ( out of his love ) hath taken upon him these relations , so throughly founded upon his Fathers assignment , and his owne voluntary undertaking ? How doth the tender Mother sympathize in the anguish of her child , notwithstanding all its froward aversenesse ; and shall we think there is more bowells in our selves than in God ? can there be more sweetnesse in the streame , than in the spring ? If the well of consolation be alwayes open , and the fountaine of living water , bee never shut up , let us teach our hearts to suck and draw comfort from these rivers of refreshing : What a shame is it , that men should hunger at such a feast ? Consider likewise the benefits which wee have bestowed upon us , and the end why God vouchsafes us so much favour . Benefits win love even from bruit creatures ; therfore wee are worse than beasts , if we love not God for his benefits ; The Oxe knowes his owner , and the Asse his Masters Crib ; what are wee indeed but an heap of Gods benefits ? All our faculties of soule and body are the blessings of God ; Whatsoever wee have or hope to have , is from him . Our breath , life , and being , subsists in God , who hath promised , that heaven and earth , men and Devils , crosses and blessings , sinne and death , all shall be turned by his over-ruling power to our good . Consider what now we are , & what a happy condition God hath made us capable of hereafter ; Is it a small matter that wee should be regarded above the Angels that fell ? And that he who knew no sin , should be made sinne for us ? nay , become a curse to free us from the curse ? It was strange that the three Children being cast into the hot fiery Furnace , should not burne . So likewise it is a wonder that Christians being in the midst of the flame of Gods love , should be so cold and dead hearted : it is not only the guilt of sin that we are freed from , but the unsupportable vengeance of the Almighty due for the same : and is this a small matter ? If we regard the manner of bestowing his benefits , it will much advance Gods goodnesse towards us , and raise up our spirits to love him againe . Doth not he love us first of all ? and prevent us with his favours ? Is not his love full and overflowing ? so as he never leaves us untill he make an end : where he sreeth a man from danger he set ▪ leth him in a good estate , never ceasing till he possesse him of glory ; as it is 2 Tim. 4. The Lord hath freed me out of the mouth of the Lion , and hee will preserve me to his everla sting kingdome . He delivers us srom spirituall evill , and gives us spirituall good . The meditation of these things will warme our hearts . The next meanes is to ●oyne feare with our love to God : whom we love throughly , we will do nothing that shall displease . The feare of God whom we love , will cause us to make conscience of the least sinne against him ; for there is no sinne be it never so little , but it will weaken our affection to goodnesse . When we venture upon any thing against conscience , is there not a decay of our love to God ? and of our sense of his favour towards us : surely sin is the only make-bate in our soules , and weakner of all our comforts . Those therefore are the lovingest soules towards God , that are most conscientious in their wayes . Carelesse Christians have not that feeling of Gods love , which humble fruitfull Christians have : neither doe they live or die with that comfort as these do . We are the Spouse of Christ , and he is jealous of our love . Our betrothed Husband cannot abide that we should set our affections upon strangers . Take heed therefore of adulterous and false affections ; the more we love earthly things the lesse we shall esteeme of heavenly ; and as our affection towards the creature increaseth , so our heat towards Christ abateth . The next direction to stir up our love unto God is , to exercise the same daily . For true love is not an abstractive affection , but an affection in practise , and we know every thing doth increase by exercise : exercise it therefore in fighting against the love of the world , and all selfe love ; for as there are contrary commands , so there are contrary desires in a Christian : as there is the old man and the new man , the flesh and the Spirit , so there are contrary affections , one setting it selfe against another in him . When we see a poore Christian , the love of God will say unto us , now shew thy love unto Christ in succouring one of his members . No saith fl●sh and blood , charity begins at home , thou mayst want thy selfe another day . In doing good likewise wee should say , here is now an occasion offered me of honouring God , and I will imbrace it . Oh but saith selfe-love , there is time enough hereafter ; hereby you may run into poverty and disgrace , be not too forward . Therefore there must be a perpetuall deniall of our selvs against our whole thwart nature . Those that are Christians know experimentally what belongs to these things : but take a carnall man or woman , and they are led altogether by their sensuall lusts as bruit Beasts : whatsoever ease and selfe-love wils , that swayes their hearts any wayes . And indeed the most sincere Christian hath the motions of these carnall and worldly respects , but his love unto God constrains him to deny all , and listen to what Christ whispereth in his heart . Consider wee a little what may stirre us up to exercise our selves herein . Love it is the light of our life ; love we must something , and he lives not that loves not : seeing then we cannot but love , and that the misplacing of our affectiō is the cause of all sin and misery ; what can we doe better than attend to directions , how to love as we should ? To come therefore to the foure things before mentioned being the branches of love . First , We must admire God above all things . And can wee admire any thing with wisdome but God alone ? It is commonly said , that wee cannot be wise and love together , for that this affection is blinde , except it be in God. Againe , is there any thing more comfortable then that we give content to God ? Is any service comparable to the service of a Prince ? We must serve the Lord only , and others in and for him , or else all we do is naught . All other services are bondage , this a perfect freedome . Againe , is there any thing more worthy our soules , than to be united to God ? Can we have a greater happinesse than to be made one with Christ ? By loving a thing we come to be like to it . Is there any thing that may or ought to challenge our love but Christ ? Is it not a base thing to unite our soules ( which are the best things under Heaven ) to earthly contentments , than which we shall one day find nothing to be worse ? The love of God planted in our hearts , maketh Christ and us one . As a Pearle in a Ring makes the Ring more pretious and valuable ; so the soule united unto Christ , commeth to bee more gracious and heavenly . The more excellent the soule is , the more loving it will be to God. The holiest Saints have ever burned with most affection to Christ , as Moses and Paul. Can any thing satisfie us more than God ? Know wee not that all things here shall perish ? Therefore when wee place our love and joy in the world , do we not lose them too ? We shall leave behinde us the things of this life , our sins only we carry away , which cleave fast unto us , and staine our consciences world with out end : what might more content us than the love of God , which wil endure for ever , and accompany us to Heaven when all other loves perish ? Consider that every thing thou dost without love , is dead and empty ; love is the life of all actions ; as we say of a gift , the love of the giver , is better than the gift it selfe ; not only our performance is nothing without love , but we our selves are nothing without it ; every acceptable service we doe must proceed from this heavenly flame ; Though wee speak with the tongues of men and Angels , and have not love , we are like to a sounding brasse and tinckling Symball . Have wee not much to do and suffer in this life ? and what is it that makes us constant in duty , & carries us through so many oppositions as we meet withall , is it not love ? doth not love sweeten our hearts , and take away every difficulty in our way to Heaven . Whilest we live here , we must of necessity suffer ill things , and go on in well doing ; neither of which can be performed without love ; this rules our whole lives . Beg therefore of God to quicken thee in all cheerefull and willing obedience : pray that the Sunne of righteousnesse would enlighten thy heart : wee cannot serve God without God , nor have any holy affection , except by his Spirit he work the same in us . FINIS . Notes, typically marginal, from the original text Notes for div A12210-e190 Doct. 1. Observ. Doct. Doct. 4. Conscience , what . Why God rules his Church by promises . Reas. 2. The excellencie of Divine Promises . Definition of a promise . 1 Pet. 1. 10 Mark 1. 11 1 Cor. 15. 17. Rom. 8. Faith and Hope what they are , and of what use . Heb. 11. 1. Division of the Promises . Temporal promises conditionall . Mark 10. 20. Vse . Object . Answ. Deut 28. 16. Quest. Answ. How to get in Christ. Quest. Answ. Iohn 17. 3 Quest. Answ. Phil. 3. 8. Phil. 3. 8. The stability of a Christian having promises . Heb. 13. 5. 1 Tim. 4. 8 Psal. 88. 4. Psal. 91. Psal. 112. 7 Psal. 12. Psal. 119. Obser. 1. A Christian needs stablishing grace . Obser. 2. The life of a Christian fullof dependancy . Mar. 16. 17 , 18 , 19 ▪ Vse . 1 Sam. 2. 9. Prov. 3. Psal. 115. Object . Answ. How to discerne establishing grace . Helpes to obt●ine confirming grace . Object . Answ. Psal. 9. 10. Sue the Promises in Prayer . Quest. Answ. Why troubles are so irksome . Quest. Answ. Quest. Answ. Quest. Answ. Psal. 105. 15 The Spirits sealing . Quest. Answ. What our sealing is , and the use of it . Quest. Answ. Quest. Answ. Ephes. 1. 13. Answ. Quest. Quest. Answ. Quest. Quest. Answ. Quest. Answ. Psal. 42. 13 Vse . Psal. 45. Psal. 116. Quest. Answ. Quest. Answ. Quest. Answ. In want of comfort what is to be done . Quest. Answ. Why the Spirit is called an earnest . Quest. Answ. God meanes truly in giving his earnest . Assurance of our estates not alwayes alike . A double act of faith to work assurance . Things hindring our assurance . Sense of Gods love how preserved . Quest. Answ. Quest. Quest. Answ. Symptomes of the Spirits inhabitation , out of Rom. 8. Quest. Answ. Quest. Answ. How the Spirit is grieved . Notes for div A12210-e10920 Parts of the Text. Psal. 119. Quest. Answ. Doct. All good things . 1 God the Father . 2 God the Sonne . 3 God the Holy Ghost . 4 Angells . Psal. 34. 5 Magistrates . 6 Ministers . 7 The Word . 8 Sacraments . 9 Outward gifts . 10 Outward gifts of Reprobates . 11 Favour of Princes . 1 Sinne. 2 Corruption of nature . 3 Inward and outward grosse sins 1. Doubtings . 2 Anger , covetousnesse , &c. 3 〈◊〉 sinnes . 4 Carnall sinnes . Gal. 6. 6. 5 Sins of others of Gods children . Vse . Vse . 4 Desertions . Psal. 6. 5 Wounded Spirit . Luke 4. 1. 6 Blasphemous thoughts . 7 Continuance in sinne . 8 Outward evils . 9 Slanders . 10 Evils of body . 11 Death . 12 Death of friends . Afflictions 14 Devil and Hereticks . Causes why all things work together for the best . 1 Gods Decree . 2 Gods maner of working . 3 Gods covenant . 4 Foundation of the covenant . Gal. 4. Object . Answ. Iob 3. 25. 2 Chron. 31. 33. Object . Answ. Simile . Object . Answ. Evils not to be done , that good may come thereof . Matth. 4. 4 Danger of wilfull sinning . Note . 1 God. 2 Creatures . 3 Good gifts . 4 Truth of God. 1 Iustification . 2 Ch●istian liberty . 3 Mor ality . 1 Cor. 4 Gods patience . 5 The Word Evill things . 1 Spirituall ill things . 2 Outward evils and crosses . Causes Vse . Vse . Obser. 1. Salvation certaine . Obser. 2. Gods particular providence to be observed . Obser. 3. Observ. 4 Observ. 5 2 Cor. 6. A ground of understanding the promises . A direction to pray for temporall blessings . Vse 1. Vse 2. Vse 3. Psal. 34. Psal. 24. Double eye . A Christians joy . And contentment . Vse . 5. Holy boldnesse . Prov. 29. Prov. 28. 1 Vse 6. 2 Persons to whom this prviledge belongs . Excellency of love . Christianity , not a b●re title only . Comfort not to be preached to all . Ground of love . Nature of the love of God. 1 Branch . Triall whether we have made a right choice . 2 Triall . Rom 8. 3 Triall . 2 Branch . Desire to please the beloved . True love rejoyeeth in suffering . 3 Branch . Love covets union 2 It adviseth with the party loved . 3 And fits it selfe for his appearing . And hungers after God. Psal. 4● . 4 Branch . Psal. 77. Psal. 4. Psal. 51. Psal. 18. Psal. 71. Quest. Answ. Psal. 26. Directions unto love . 2 Direction . Meanes to attaine the love of God. Psal. 34. 1 Grounds of our love to God. Motives to stir up exercise in the love of God. 
A12184	----	An exposition of the third chapter of the Epistle of St. Paul to the Philippians also two sermons of Christian watchfulnesse. The first upon Luke 12 37. The second upon Revel. 16.15. An exposition of part of the second chapter of the Epistle to the Philipp. A sermon upon Mal. 4. 2.3. By the late reverend divine Richard Sibbes, D.D. master of Katherine Hall in Cambridge, and sometimes preacher at Grayes-Inne. Sibbes, Richard, 1577-1635. 1639 Approx. 377 KB of XML-encoded text transcribed from 139 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A12184 STC 22493 ESTC S117268 99852483 99852483 17807 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12184) Transcribed from: (Early English Books Online ; image set 17807) Images scanned from microfilm: (Early English books, 1475-1640 ; 1082:5) An exposition of the third chapter of the Epistle of St. Paul to the Philippians also two sermons of Christian watchfulnesse. The first upon Luke 12 37. The second upon Revel. 16.15. An exposition of part of the second chapter of the Epistle to the Philipp. A sermon upon Mal. 4. 2.3. By the late reverend divine Richard Sibbes, D.D. master of Katherine Hall in Cambridge, and sometimes preacher at Grayes-Inne. Sibbes, Richard, 1577-1635. [20], 32, 41-256, 204 p. Printed by T. Cotes [and John Dawson] for Peter Cole, and are to be sold at the Glove & Lyon in Corne-hill, neare the Royall Exchange, London : 1639. The words "two sermons .. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Philippians III -- Commentaries -- Early works to 1800. Sermons, English -- 17th century. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 Olivia Bottum Sampled and proofread 2003-01 Olivia Bottum Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion AN EXPOSITION OF THE THIRD CHAPTER OF THE EPISTLE OF St. Paul to the PHILIPPIANS : Also Two Sermons of Christian watchfulnesse . The first upon Luke 12 37. The Second upon Revel . 16.15 . An Exposition of part of the second Chapter of the Epistle to the Philipp . A Sermon upon Mal. 4.2.3 . By the late Reverend Divine Richard Sibbes , D.D. Master of Katherine Hall in Cambridge , and sometimes Preacher at Grayes-Inne . 1 TIM . 4.8 . But godlinesse is profitable , having promise of the life that now is , and of that which is to come . LONDON , Printed by T. Cotes for Peter Cole , and are to be sold at the Glove & Lyon in Corne-hill , neare the Royall Exchange , 1639. TO THE RIGHT HONORABLE Sr. MAVRICE ABBOT KNIGHT , now Lord Maior of the Honorable Citie of London . Right Honorable , MY respects unto you ( being your Honours ingaged many wayes ) have put me upon a designe or project for you ; the God of Heaven graciously prosper it in my hand . The tenour of it is briefly this : to encrease your honour , and to ease the burden of that laborious government , which now lyeth upon your shoulder . To mention your name before the glorious labour of so great and worthy an agent in the factorage of Heaven ( as the Author of this piece was ) and to make you a Protector of them : cannot ( I conceive ) in sober interpretation , but be conceived , to adde honour unto him that hath , and cause him to have more abundantly . Blessed is the wing that is spread over any of the things of Iesus Christ to shelter them . Againe , to put into your hand , and from your hand into your heart , the remembrance of that God , that will gloriously recompence your faithfulnesse in that great trust committed to you , cannot but ( by the blessing of him to whom blessing belongeth ) be a cordiall meanes to strengthen your heart in the pange of government , and cause you to travaile and bring forth with more ease . There is no labour , nor travaile , nor sorrow , nor difficultie , nor danger , nor death that hath any evill or bitternesse in it , when Heaven is before us , and the truth and faithfulnesse of the living God embracing us . If I have miscaried in point of good manners , or otherwise in this Dedication , your Honour shall doe but justice to charge your owne courtesie and respects alwayes shewed unto mee , ( at least in part ) with the blame of it . Had not there beene the tempter , doubtlesse in this case I had not beene the transgressour . The God of peace prosper the government of this great Cittie in your hand ; and make it a glorious rise and advantage unto you of your greater glory in the Heavens . And your Honour may assure your selfe that so it shall come to passe , unlesse that God that heareth prayer shall reject the prayer of , Your honour to command in the Lord ; I. G. To the Reader . GOod Reader , to discourse the worth or commendations of the Author , ( especially the pens of others having done sacrifice unto him in that kind ) I judge it but an impertinencie : and make no question , but that if I should exchange thoughts or judgements with thee herein , I should have but mine owne againe . The booke it selfe , judiciously interpreted is a volume of his commendation : and those though from his owne mouth , without any touch or tincture of vanitie or selfe affectation . The best sight of a man is to heare him speake , the tongue being a voluntary and pleasant rack to the heart , to make it confesse its treasure whether it bee good or evill . The diligence and care of those , that have interposed for the preserving of what came from him in this way from perishing , have made the Christian world debtors unto them , and great pitty it had beene , that what he spake in publicke , should have dyed in secret , and not be made seven time● more publicke , then speaking could doe . The sparkes of such fires as he kindled , would have beene ill quenched , till the world had beene further serv'd with the light and heat of them . It is true , heapes of bookes is one of the oppressions of the world , and the invention of the Presse hath beene the exaltation of weakenesse and vanitie amongst men as well as of learning and knowledge . Yet know I no way better to reteine the oppressed in this kind , then for men of worth and growne judgements and learning , to appeare in bookes also among the multitude . The time was , when there were ( as the Apostle speaketh ) Gods many , and Lords many in the world , when the world was pestred with Devills of all sorts , in stead of Gods : but the onely meanes of discharging the world of them , was the setting forth and preaching of the one true God , and Lord Iesus Christ : so the furnishing the world with such bookes , as are bookes indeed , that breathe spirit and life , and are strong of heaven , speaking with authoritie and power to the consciences of men , is the onely way to affamish the multitude of Idoll books , and to have them desolate without a reader . It is ( questionlesse ) with men in respect of bookes , as it is in respect of men themselves ( and indeede how there should be any difference betweene men and bookes I know not , the booke being but the minde of a man , and the minde of a man being the man himselfe ) Homo homini Deus , homo homini Lupus . There are men that are Gods to men , and there are men that are Wolves to men ; and the more men-wolves there are in the world , the more men-gods there had neede to bee ; otherwise the darkenesse would overcome the light , and make the earth as the shadow of death . So there are bookes that are laden with divine and true treasure , that will recompence the Reader , his labour and paines seven fold into his bosome , that will open his mouth and enlarge his heart to blesse God , that hath given gifts unto men : Againe there are bookes also that will deale cruelly and deceitfully with men , consuming their pretious time & opportunities , taking their mony for that which is not bread . Now the more dreamers of dreames there are , there had neede be the more that see visions . The more weake , hungry , loose and emptie discourses the world is overlayed and encumbred with all , the more neede it hath , by way of a counter recompence , of a full provision of solid and masculine writings , that may make men , men ; and not alwayes children in understanding . But I must remember , that prefacing Authors with long Epistles is no imployment of any sovereigne necessitie . Therefore I will no longer separate betweene thee , and that which I desire to recommend unto thee more then any thing of mine owne . The blessing of him that giveth the increase be upon the labour of him that planted and watred much in the courts of the house of his God ; that though hee be dead , hee may yet speake to the edification of thine and of many soules . Thine with a single heart and multiplied affections in the Lord. I.G. AN EXPOSITION OF THE THIRD Chapter of the Epistle of St. Paul to the Philippians . PHILIP . 3.1 . Finally my Brethren , rejoyce in the Lord. THIS Chapter containes a general Exhortation to severall duties : In this Verse you have the manner of doing them , all must bee done in rejoycing . From thence he proceeds to backe other particular Exhortations , with reasons and examples of himselfe , which we will speake of particularly when we come at them . Now in this Verse I wil speake first of the Compellation , Brethren : then of the Exhortation , Rejoyce : and lastly of the Limitation , In the Lord. 1 [ Brethren . ] By this loving Compellation hee labours to enter into their hearts and affections ; well knowing , That exhortations are of the more force , being directed to those that are perswaded of the good affection of the speaker . If exhortation comes from the pride of a man , the pride of man in the hearers will beat it back , and give no entertainment thereunto . But why are Christians Brethren ? First , they have the same beginning of life from the same Father : as also they have the same common Brother , that is , Christ. They have the same wombe , the Church ; the same food , the Word of God. They have the same promises : they are all heires , all borne to an Inheritance . Furthermore , the word Brother is a word of equality and of dignitiy : of equality , though in personall Callings one is superior to other , yet this takes not away the common Brotherhood . This should fill up the vallies of mens hearts dejected here , in regard of their meane estates ; as also pull downe the mountaines of the proud hearts of men , lifted up through these outward things . Kings must not lift up themselves in disdaine of others , because all these personall respects end in death , we carry them not to Heaven ; and in those respects that we agree in here , as in Grace and Goodnesse , we shall continue united for ever . And yet must we honour such as are in eminencie , and acknowledge them as men worthy of all respect , and give them dignity according to their places . But further , this is a name of Dignitie , it argues that we are not basely borne , that we are sonnes of God , and heires of Heaven : Christ after his resurrection , the first terme he gives his Disciples , tell my Brethren ( saith he ) I go to my Father and their Father . This word is also a word of love , and therewith the Apostle insinuates the affections of the Philippians . Examine therefore thy affections towards the sonnes of God. If we love and respect them as our own Brethren , good is our estate : if we hate them , our estate cannot be good . And in the second place , Let not this word be appropriated to some , and not to others , which are notwithstanding of the same number . For one brother cannot make another no brother : for it is one and the same Father that makes Brethren . So long therefore as thou seest any thing of Christ in any , breake not off thy affection , and disdaine not the name of brother to such : for where the spirit is , it workes in us a resemblance of God ; and where it stamps his Image , it makes them Brethren . [ Rejoyce . 2 ] It is not only an affection , but a dutie that we are injoyned . Wherein first observe , It is a Christians dutie to rejoyce . It is commanded here : Ministers are injoyned to speak comfort to such , Isa. 40. Comfort yee , Comfort yee my people ; and Christ came to binde up the broken in heart , and the Ministers sent to shew men their unrighteousnesse . Iob. 33.23 . The spirit that is in such is the spirit of joy : and therefore joy is reckoned as a fruit of the spirit Gal. 5.22 . And why should not Christians rejoyce ? they are free from the spirituall Egypt , from greatest miseries . Nay why should not we sing as the Israelites did after their deliverance ? our enemies , and deliverance , is farre greater than theirs . And we have the greatest prerogatives ; we have here an assured hope of eternall perfect happinesse hereafter , we have peace with God. Rom. 5.1 . We have free accesse in all our wants to the throne of grace , and wee have a God ready to heare all our prayers , and to helpe us ; we have many gift , already received , Christ is already given us , we are in a state of regeneration ; and for the time to come , wee have promises from God , the God of truth , that nothing shall separate us from Christ : surely these are great causes of joy in us : and having such things as these , wee dishonour them , the giver of them , and our selves , and our profession , if we rejoyce not in them . In the second place observe , That it belongs only to Christians to rejoyce . Others have neither cause of joy , nor commandement to rejoyce : the Ministers and Prophets are bidden to bid such howle and lament , to shew them their miserable estate . And indeed what ground can a condemned person have of joy ? for the wicked , till they have remission of sins , they are in a damned estate , and though they will snatch this to themselves , and say that they are sure to be saved , yet is salvation not their portion . They joy indeed , but it is in sinne ; in seeing , or doing evill to others . Or if sometimes they joy in the Gospell , ( for a wicked man may doe so ) it is but a forced joy : and much like hot waters to a cold fit of an Ague , it brings heate , and expulses cold for the present , but it burnes them after . So this joy seemes to comfort them now , but when triall comes it failes him , and makes him more disconsolate to see himselfe thus beguiled . Fitter it were for such to bee first humbled , and brought to the sight of their estate , than to administer comfort to them , to speake peace where none belongs is to undoe men . It is the broken that must be healed , and the wearie that must come to Christ. 3 In the third place observe , 3 The limitation of this joy ; it must be in the Lord ; That is , in Christ , who in the new Testament is often called Lord , and he is our Lord : First by gift , God hath given us all to Christ. Secondly , by Conquest , he hath gotten victory of Sathan . And thirdly by marriage . And therefore we may well call him Lord , and rejoyce in him , because he is our Lord : for by him we come to conquer all our enemies , by him wee have peace , Rom. 5. he makes us Kings and Priests , and brings us to heaven . Now for the practise of this dutie of rejoycing in the Lord , that we may be incouraged , let us consider how it is a meanes not onely of adherence to God , but also of obedience to his Lawes . 1 Ioy , if it bee sound , knits us firme to God , so as we rest contented in him as our only and sufficient joy , seeking for no other joy in any other thing . To us Christ is made all in all ; That we should solace our selves in his fulnesse , which if we truely doe , we will count all other things as despised , assuring our selves , they cannot minister , or adde , any jote of sound comfort at all , and therefore will not indure any thought of mixture of other things with Christ , thereby to make him more sufficient and compleate for our joy to rest on . Obedience to his lawes : for joy stirres up chearfulnesse to every duty , and makes all duties acceptable to God and man : for the want hereof many are dead , and dull in good duties ; and where a large portion of this joy is , it will remove all lets and delayes to dutie . It doth not only inable us to , but in dutie . Cain no doubt came cheerfully to a good duty , to sacrifice : but for want of this cheerfull , and joyfull spirit , what was his behaviour in the performance thereof ? His countenance was cast downe : this God espies sodainly , and so hee doth in all our dull performances : for he looks things should be done cheerfully , and reason too , for he hath left us a treasure of excellent promises to incourage us . We see it in men , they love when a thing is done cheerfully , they know it betokens love in the partie that doth it : and can we then thinke it strange that God requires it . Againe , if we can fashion our selves to this dutie , God hath promised to increase our joy more abundantly : And he performed it to Hezekiah , 2. Chron. 29. end . He will give delight as a reward to him that delighteth in his worke . And therefore we ought to labour to bring our selves to this dutie ; to the obtaining of which , observe these directions . First , consider , that joy comes from Faith. For it is the sense of our reconciliation with Christ , that makes us rejoyce , Rom 5. and 1 Pet. 1.6 . Now therefore whatsoever strengthens Faith , strengthens also our joy ; and contrarily what weakens the one , must of necessitie weaken the other . Furthermore , joy comes from peace . Whatsoever therefore disturbs our peace , must needs disturbe our joy . Therefore Sathan to despoile us of our joy , he spoiles our faith through our sinnes , and by them he weakens our hope and our comfort . What is to be done then ? Surely repaire to the fountaine of health , the well of joy , the Word of God , Isa. 12.3 . And from thence must we draw all our comfort . Use therefore the ordinances of God , but use them as in the Lord , in obedience to his commandement , and expect the issue with patience . Many there are that use the meanes , but take no joy at all in them : why ? they doe it not as in obedience to Gods command , but they rest in the deed done , and they thinke God is bound to give them joy : God justly denies such that which they presume of . In the second place ; Pray that your joy may bee full . See this in most of Davids Psalmes , at the first he complaines for the want of Gods presence of Gods wrath and anger , but comes off with a large portion of comfort ▪ Depart from me yee wicked , for the Lord hath heard my prayer , Psal. 6. In the use of all meanes therefore joyne prayer : pray for faith , for hope , and such graces as may bring joy . Though at first thou findest thy selfe to bee cold , to have little or no comfort at all , yet give not over , thou shalt at length find plentie thereof . Remember the woman of Canaan : at the first despised and called dogge , but what did her constancy gaine ? A gracious answer , O woman , great is thy faith , bee it to thee as thou desirest . In the third place ; Remember former times as David did , Psal. 77.6 . hee was so oppressed , his sore ranne in the night , and ceased not , ( as hee saith . ) But then , I remembred the daies of old , &c. Consider thou also in thy deepest affliction , times were once when thou hadst the cleare , and comfortable light of Gods spirit present with thee : he will not leave thee , his nature is unchangeable , &c. In the fourth place : Have societie with the Saints , and keepe company with those that are good , and as the two Disciples hearts did burne when they talkt with Christ ; so verily thou shalt finde this heate of comfort , by little and little to increase : For God blesses the communion of Saints , and such as are discerning Christians , can tell us more , and opportunely bring things to mind which thou thy selfe remembrest not , and can informe our judgments when they are blinded with griefe and melancholly . Use therefore the company of the good , when thou findest doubts arise , and make thy griefs knowne to some wise and judicious Christian , for the divell is too strong for any one alone , hee will prevaile against thee , thou wilt be too weake too wrestle with him hand to hand . It is no wonder therefore that Melancholy persons are so destitute of comfort . Q. It will be asked : May we not rejoyce in friends societie , deliverance from dangers , and the like good things of this world ? A. I answer yes : and yet joy in the Lord also , for when as whatsoever we have , we receive it as a token of Gods particular love to us in Christ who both gives us our daily bread , and the word of life ; comforts both heavenly and earthly , These outward things then , I say , doe strengthen the faith of a Christian , and thereby our joy is strengthened : wherefore wee may thus joy in them , nay it is our duty to do it . The wicked they indeed receive them , but onely as from Gods care of the generall good of the world , or race of mankinde : And therefore can take no joy truely from them as the child of God doth : who in the right use of them , first rejoyceth that he is the child of God , and is reconciled to him in Christ , that Christ is his ; and then that he having the field , hath also the pearle ; all blessings belonging to this life and a better are in Christ made his , and he so rejoyces in them , as he referres the comfort , and strength that he receiveth from them to the honour of God. Gods children receiving good things from him , are threatned for not rejoycing in them , Deut. 28.47 . in the 45. verse he saith : The curses shall be upon thee , for that thou servest not the Lord thy God , with joyfulnesse , and gladnesse of heart , for the abundance of all things . And it is expresly commanded , Deut. 26.11 . Thou shalt rejoyce in everie good thing , which the Lord thy God hath given thee , and thine house . Q. But it may be questioned . Why ( if this be true ) are Gods children so disconsolate , none are so much troubled in conscience , as they ? I answer , Their sorrow proceeds not from their good estate , in that they are Christians , but from the want of the perfections to make them absolute Christians indeed . 2 They either doe not know themselves , or if they doe , because they glorifie not God , nor adorne their profession , God justly suffers his joy to be hid , by ●iding the comfortable presence of his spirit . 3 Gods childrens joy , though it be great , yet is not discerned of the world , it is a hidden joy : the feast is kept in the conscience , it is not seene of the world , which discernes all things carnally : carnall joy is alwayes outward , and easie to expresse . 4 While Gods children live here , they have ever a mixture of the two affections of joy , and griefe , to temper one another : for fulnesse of joy is onely in Heaven , this life will not indure perfect joy , but ever when there is cause given of joy , we have something to humble us ; and to keepe us from being exalted above measure . As Paul had some base temptation , which he cals the pricke of the flesh , who therefore bids us to feare and tremble , that we lose not the sense of Gods spirit , by the prevailing of our corruptions . But it will be objected , that the Christian is fuller of sorrow than joy . To which I answer , it arises either from ignorance of the grounds of comfort , or from want of application of them . When a man is a you●g Christian , newly begun , he knowes not , nor understands , what grounds he hath of joy ; they are as children , that know not their inheritance at the first , nor their fathers love : especially if he correct them , they thinke he loves them not . Even those that are growne Christians , faile too often in this , either by mis-applying the grounds , and mis-judging of their estate ; or sometimes through the distemper of their body through melancholly . These judge of Grace by the measure , when they should judge by the truth of it , be it never so little . For it is not the measure , that is the evidence of the childe of God , but truth of grace . For there are degrees of grace , in some more , in some lesse , and in one more in one time , than in another . Take therefore a Christian in his right estate , one that is a growne Christian , whom neither melancholy , nor temptation doth trouble , take him I say , as he should be , he doth rejoyce more soundly with true ioy , and hearty , than any one can , being an ungodly man , be he never so merry . How ever , this we may be sure of , a Christian hath the greatest cause to reioyce , and , as I sayd before , hee ought to stirre it up in him by all meanes . And therefore how ever undisposed he be thereto , he ought to search what good things God hath wrought in him : if he doth not know his estate he cannot praise God as he should . He must meditate also of the vanitie of all worldly things , they vanish , and they that put their trust in them ever failed of any true joy , it never comes to the heart of a man , they are not deep enough to comfort men that meet with afflictions : they only touch the fancie , as the fancie of a beast may be delighted . Let him also compare all discomforts that can come with this ioy in the Lord : and hee shall finde that it countervailes a world of sorrow : this has no end , they are momentany , they last but for a night ; this is in the Lord , in whom is fulnesse of ioy . This made the Saints of God so resolute , that they set light by all afflictions whatsoever : and therefore in their greatest afflictions they have the sweetest ioy and greatest comforts . And let him also consider , that by this he avoides the reproach of religion , and shewes the force , and efficacie thereof to be such , as is formerly declared . And let him take heed of the hinderances of this joy . As first of all ; of sinne committed and not repented : let him repent betimes , else it keeps a man dead , and dull , and backward : so long as this Achan is unfound , it will keep him in discomfort . Let him take heed of secret purposes either to sinne , or to favour himselfe in any one sinne ( how small soever ) for time to come . This will robbe him utterly of comfort , for joy cannot lodge in such a heart . If I regard iniquitie in my heart the Lord will not heare me , ( saith David Psal. 66. ) Furthermore , let him take heed of negligence in good duties . For it is not enough to doe them , but he ought to stirre up the graces of God in him , to doe them thorowly ; and he must strive against his corruptions . For Christians have never so much joy , as when they have laboured with their endeavours to overcome their imperfections in good actions . Lastly , let him take heed of casting himselfe into dull or dead acquaintance . It is true , we cannot avoid conversing with them , but we must have no secret and inward acquaintance but with the best : a companion of fooles shall be beaten , and the wise with the wise will learne wisedome . We are all travellers to Heaven ; let us therefore chuse such company , as may ( as it were ) be a chariot to carry us thither , with their good example and discourses : And with the Prophet David , thinke it a great griefe when we have not such society as may doe us good . Woe is me that I am constrained to dwell in the tents of Meshech . And therefore if heretofore any of us , have beene faulty , let us take warning of this hereafter . VERS . 1. To write the same things to you , to me indeed is not greevous , but for you it is safe . ALthough the Apostle had formerly bidden them to rejoyce , in the former chapter , 18. and 28. verses ; Yet notwithstanding he bids them rejoyce againe , saying ; that it is safe for them to heare the same thing● often , and it is not grievous to him , to write the same things twice . Besides , he doth also bid them , to beware of such as may hinder their joy , as Dogges , and those of the Concision . Preventing thereby secret objections , which they might make against repeating the same things . Whence we may in generall observe , The wisedome of the Word and spirit of God , to know secret objections that might bee made , and to prevent them ; turning away thereby whatsoever might hinder the force of the Word . And in the second place , it teaches us ; That it is the dutie of those , that meane to prevaile by instruction , to know the secret dispositions of those they deale withall . For when their mindes are not quieted or cleered from doubts and hindrances , they are not fit to entertaine any good counsell at all . And Thirdly , ( for I cannot stand on these things ) it shewes our disposition by nature , to count repetition of the same things to bee tedious and irksome . For since the fall of man , we wander in our thoughts , affections , and intentions , and it is a part of our losse to lose our constancie , and setled disposition . Wherefore we find it noted of the Israelites , that they were weary of one kinde of food , although it is called Angels food . In the fourth place ( which I intend more to stand upon ) observe with me , That dwelling on the same things is necessarie , even for the best Christians . And the reasons are First , Because truth is supernaturall , and our mindes are carnall , and that which must change these our mindes must be assiduous , or else our mindes will 〈◊〉 into their first estate . Wee are naturally changeable , and therefore had ne●d to have the truth ( as at the first to change us , ) even so to be continually presented to our soules , to keep us perpetually in this spirituall change . And a Second reason may be : Because we often regard not the truth at the first , second , or third time urged , and taught unto us . Wherefore Iob. 33.14 . It is said , God speaketh once or twice , yet man perceives not . Therefore , if the caution and point be necessary , the repetition must needs be necessarie also . In the third place , There is such a breadth , and depth in the points delivered out of the Word of God , that although wee heare often the same thing , yet we never come to understand the full extent of them . Our soules are narrow , wee cannot at the first so soundly , and deeply consider of them , neither can wee understand so many particulars as otherwise we should : for in every Christian truth there is milke for children , and strong meate which requires digestion , and likewise repetition . A fourth reason may be , Because our corruptions daily increase and grow upon us , and varietie of occasion and worldly businesse ( being naturall to us , and therefore more delightfull ) are too powerfull , and doe thrust out the consideration of divine truths which are commonly against the haire . And wee cannot have varietie of two things in our mindes at the same time in strength . Whence it comes to passe that the better is ever more subject to bee thrust out : and therefore had need to bee hammered in with often repetition , and insisting upon againe and againe . A fifth Reason may be , Because we worke as wee understand , weakly , or strongly . When we worke well , we must have things present , strongly in the understanding ; as when we tell men of Gods justice , omnipresence , of the day of judgement , of death and the like : the lively , and present remembrance of these things , keeps the minde of man so in frame , as it cannot will any evill , no more than a lewd person will offend in the presence of the Iudge . And this lively remembrance of things , is wrought chiefly by repetition , and often inforcing the same things ; and it makes the minde to be wholly taken up therewith . And therefore it is a good way when we would doe any good action well , to be taken up with reading , or hearing of good , by way of preparation thereunto . And the want of the presence of good things in our minde , layes us open , and makes us fit for all companies and occasions of sinne . In the sixt and last place : Our memories are very weake to remember , and to reteine any thing that is good . Since the fall , they are broken , and good things sinke through them , as water through a sieve , and therefore hath great need of remembrancers . And after this manner hath God dealt with man : as in the promise of the blessed seed ; how often is it reiterated , and typified : and to Abraham is it renewed seven times . So God to David , often renewed his promise concerning the Kingdome : as also , the promise concerning the deliverance of the people of Israel from captivitie , in Esay is often repeated . This also did Christ the great Doctour of his Church in his Parables , in one Chapter argueth one principall metter with foure Parables one after another , although with some varietie ; teaching Ministers thereby , to doe the like to avoid tediousnesse . Repetition in Scripture serves to divers ends . Sometimes for the stronger averring of the certaintie thereof . Wherefore it was , that Pharoahs dreame was doubled : Sometime for Emphasis sake , as Christ did often , Amen , Amen : and in dying , thou shalt die , and the like phrases . But the maine end is , to stirre up us and our affections , and to keepe them in life and action when they are stirred up . Therefore , 2 Pet. 1.12 . Because they knew they could not bee over-sure of salvation , nor grow too much in grace : he sayes , so long as he lives hee will put them in minde of such things . Let it not therefore bee grievous to Ministers to doe what is for the safetie of Gods children . They must doe it till they see practise come to perfection , and they must cast , and cast again ; Peter hee cast often and got nothing , yet at Christs word hee cast againe . So must Ministers : God that blesseth not every cast , may blesse the last cast to the catching of many , and therefore a Minister had need of a father-like affection to his hearers , as St. Paul had , 2 Thes. 2.11 . A second use , may be for our selves : If we heare the same things repeated , heare them as an impression : which may carry force , and work upon our hearts more strongly than before : and know that God may worke on us , by one meanes , at one time , which he did not at another : as a dart pierces deeper , being cast by one , than by another . And therefore , Let us not be weary of attendance on Gods ordinances , for our corruptions daily increase , as our age doth ; our minding of things is but slight , and our memory very brittle . And we must know that the word teaches doing , and practising , as well as knowing . And therefore to conceive a necessitie of a continuall Ministrie to perfect a Church as well as to begin it . The Sacraments are necessary : receive them often , the Primitive Church had them every Lords day . Till we come to the holy Land of that heavenly Canaan , let us submit our selves to this Manna . It is Angels food , and they desire to looke into these mysteries . And therefore , take heed of fulnesse , or loathing ; for when we come to that passe that we must have Novum , or Nihil , God takes away this Manna thus loathed . Thus did he with the Greeke Churches , they gave themselves not to the plaine , sincere truth , but mans inventions , whereby God gave them over to strange opinions : and indeed it is a rule ; None absents himselfe from Gods word , but he is given over ( and that justly ) to beleeve toyes , to attribute all praise and delight to this or that idle Authour , which it may be is Heathenish , or Popish . The Greek Churches affecting Novelties , were justly given over to Mahomet ; but to a true Christian heart , there cannot be more delight than in the experimentall knowledge of Christs death and office , of perseverance in grace : these are standing dishes in this Christian banquet . It is a signe God meanes to plague that person , or nation , that is delighted in such ill sawces , he will make them come out of our nosthrils , we shall have our fill of them , and never hunger after the sincere milke of the Word . VERS . 2. Beware of Dogges . IN this generall exhortation , Consider first the persons to whom it is directed ; To all the Philippians , not only to the Pastor , but even to the common Christians , They must beware of false Teachers . Is it so ? Then surely they ought to take notice of them , and to know them , and therefore they ought to have rules to discerne them by . Christs sheepe they discerne between a wolfe , and a shepherd , Ioh. 10.45 . His sheepe discerne an Heretike , or false-teacher , from those that are true shepherds in the maine points of Christian Religion , and therefore , 1 Ioh. 4.1 . He bids all in generall , to try the spirits : and the Apostle , 1 Thes. 5.21 . bids them prove all things , and hold fast the good : if they were then all of them bound to try , and prove , they were no doubt bound to know the rules , by which they were to try , which rules are only laid downe in the word of God. But some Popish heart may aske : How common people should know the Word , to be the word of God ? For answer , I would aske such an one , How they know the Popes Canons , or any Booke of his Constitutions to be the Popes ? they will say , their teachers brings them in the Popes name , and they beleeve their teachers . So say wee , We beleeve our Teachers and Ministers , who tell us this is the Word of God. But they object and say , that wee make every one a Iudge . I answer , there is a three-fold manner of judging . First , a judging whereby we discerne of anything , and this every Christian must have , so as it cannot be any plea to him at the day of judgment , I to say , my Teacher did mislead me . No , both the leader and he that is led , if they be blind , shall fall into the ditch , Matth. 15. Then there is a second kinde of judging , II which is by way of direction , this is required principally in the Pastor , to direct his flocke . And there is a third kinde , that is of jurisdiction ; III this belongs to the Church and the Magistrate : yet every one must have a judgment to discern the good from the bad . For hee that knowes not his Masters will shall be beaten . In the second place : Not onely the young ordinary Christians but euen the best setled Christians had need to beware also . The Philippians were a Church established in the truth : Eve was seduced , being in her innocent estate ▪ but I need not stand on this at this time . I proceed ; To the dutie : which is to beware . Which word signifies ; First , to discerne of , then to avoid : and because those that are aware of evill , by nature will avoid it . therfore beware , here intends both discerning and avoiding of evil . For the Church of God in this world is ever subject to danger , and God suffers it to be so : First , to try who be true , and who false . And secondly , to try them that are good , and to be as an evidence to them of their owne estates , so as where such triall , and danger is , it is true , ingeniosum est esse Christianum . But concerning the words : Dogges , Concision , Evill workers , they all signifie the same thing , and he repeats the word beware , thrice : to shew the necessitie thereof , take heed of them that urge workes of the law with Doctrines of faith , especially of Pastors . Nay take heed of these ( for so the word in the originall is ) these Dogges . By Concision , he meanes those that urged Circumcision , when it was out of date , and when it was dangerous to be admitted of ; But observe the terme , the Holy Ghost calls these Dogges , a strange terme , and such an one as I should not have dared to have given them , had not the holy Spirit led the way thereunto : and therefore since it is so , let us not be more modest than he is ; but boldly affirme , that wicked men are Dogges . Now wicked men , are eyther without the Church , or within . Without the Church , all are Dogges . Matth. 15.26 . It s not meet to take the childrens bread and to cast it to Dogges . Of this number are all Turkes , and Iewes , who were Filii , Children , but are Canes , Dogges . We were Canes , bu● now through Gods mercy are come to be Filii . All therefore , that are without the Church are Dogges . But there are also Dogges within the Church , and therefore the Philippians were bidden beware of them , which St. Paul needed not to have done , if they had not beene troubled with them . And those Dogges he describes , in that they joyne workes of the law , and Christ together , in matter of salvation ; these are in St. Pauls esteeme Dogges . And the reason hereof , may be grounded on Gods esteeme , on their behaviour towards other men , and in regard of themselves . For Gods esteeme , we may see it in Esay 66.3 . he detests them as dogges . For their behaviour towards men , whom they goe about to seduce , they fawne on them , and use all manner of inticing , flattering , and false alluring words , Rom. 16.18 . See the picture of a Iesuited Papist , a pleasing , humane , fawning nature , they creepe into houses , and when these dogges cannot prevaile by flatterie , then they snarle , and barke against them , by false calumnies , and slanders , and railings , and bitter scoffes , and the like ; and this they doe when they cannot bite . But having gotten power in their hand , they persecute with fire and sword , and the most exquisite torments that they can devise . In regard of themselves also they are Dogges , rotten in nature , corrupt in life , filthie in their owne Courts : devouring their owne vomit , and God justly punishing them , by suffering of them to heape up wrath in store , 2 Pet. 2.22 . and to returne with the sow that was washed , to wallow in the mire of corrupt courses . Hence wee may observe , and see , what a man is now brought to by sinne : he that would be like to God , is justly compared to the beasts that perish . Now all by nature are no better than dogges , who are all for their bellies , for present contentments , an envious and currish disposition against any that shall indeavour to crosse them in their unlawfull lusts : and that rule of reason which should over-rule him , and amend him , he so abuses it , as thereby he is made more like a Divell than a Dogge . Would wee be then changed , let us attend on that word , that is able of Lions to make Lambes , it can cleanse us throughout . Ioh. 15.3 . It sanctifies and alters us . Morall precepts may restraine and alter outward practises ; the Word that alters the condition and nature of men , it is the word of him that workes all with his spirit . And therefore take heed of them , and deale not more with them than thou must needs . They will fawne , they will not be dogged at the first , but till Religion altereth him , assuredly hee hath a currish nature . But to proceed . Hee saith not onely , beware of Dogges in generall ; But beware of these Dogges , of the Concision , and these also ought we to beware of , for there is a perpetuall l●t●er of them : though those that the Apostle spake of are gone , yet the same spirit is now a dayes in many ; fawners they are , and flatterers , yet doe they barke at Protestants : and of this sort are our Iesuited Papists and Seminaries . Our Fathers were troubled with them : let these take heed , for were these men dogges that presse Circumcision with Christ ; and shall not such be also , that presse merits with Christ , Saints with Christ , and equall traditions with the Word of God. The dogges in St. Pauls time , had some excuse : Circumcision they urged , but it was first founded by God ; but these men out of their owne braine endeavour to establish fancies : and where they cannot prevaile by conference , they by scattering of Bookes seeke to accomplish their intents . Magistrates therefore in their place ought to looke to them , and every private person looke to their owne salvation . We ought also to take heed of Neuters , such as are , or would be mediatours , and will be of every Religion , or rather of none , who jumble Religions , mixing truth and falshood , light and darknesse together . But hee that made distinction between the seed of the woman , and the seed of the serpent , made also eternall distinction betweene Religion and irreligion : though Iudas thought he might keepe faire quarter with the Pharisees and his master , yet his fawning kisse could not keepe him , but desperation overtooke him . So these Neuters , let them fawn never so much , let them halt betweene two opinions never so long , they shall at length know that they have betrayed their Religion , & desperation shall at length assuredly overtake them , as it overtook Spira . Take heed of them , there hath beene a continuall brood of them in the Emperours time : the Iewes had some liberty granted to them , because their ceremonies carried a shew of a reverend antiquitie . The Christians they were Ludibrium humani generis , there were even then ( as St. Paul found ) such Christians , as finding they were scorned , because they would be scorned of neither , took part with either . But some will say : What a great matter doe you make of this ? is it not policy , and wisedome for us thus to avoid reproach , and to get the good will of all ? Remember what ●hrist saies , he that denies me before men , I will deny him before my Father . True say they , I yet may inwardly be sound in my heart , I may honour Christ , though outwardly , I may please others . What place is left for profession ? with the mouth man confesses to salvation , and such as are ashamed to confesse Christ before men , Christ may justly denie to acknowledge them in that fearfull day of judgement . For shall we try all things to be sure of our temporall estate ? and shall not we much more seeke to assure our spirituall and eternall estate unto us ? God forbid . In the next place , Let us not be discouraged , or hindered in a good course , though these dogges barke never so much ; yet they are but like the dogges who barke against the Moone ; though we meet with many changes , let us keep our course still constantly , without turning aside . For thou must looke to be barked at before hand ; thou art , or shouldst be a stranger to this world , and then assuredly the Dogges will take notice of thee . And comfort thy selfe , thou shalt be admitted into thine own Country , when these Dogges shall be kept out ; as it is in the last of the Revelations . And though we cannot have too harsh a conceit of them in regard of their estate ; yet are we to respect the Image of God they carry about with them , and to esteeme of them as of such as may become Lambes . And thus did St. Paul respect , and reverence Agrippa : Yet see how sharpe he is , not to those that are Heathen ; but to those that making a profession of Christianitie , did adde Circumcision to Christ , where in we may observe his zeale for Christs honour . VERS . 2. Beware of Evill workers . BEware of such , as in generall were bad , and in this particular especially , they were evill workers , thereby seducing men from Christ. Seducers therefore are evill workers , and Magistrates ought to looke to them . They are the keepers of the two Tables , and are to looke to the soules of men , as well as to their bodies . Let also private men looke to themselves , lest they be seduced by them . Neither is it likely , that these were onely seducers by false doctrine , but were also ill men and wicked livers : for God justly gives such up to wickednesse in life , that are seduced in judgment . And thus dealt he with the Scribes and Pharises , Doe not after their workes , ( saith Christ. ) Some thinke , if they so live as none can lay any grosse sinne to their charge , they are good enough , it s no matter what the heart is , how ignorant , how dark , God wil beare with them . Alas poor ignorant men , is not the understanding Gods , as well as the outward parts ? Thou shalt love the Lord thy God with all thy minde : the understanding is ( sponsa veritatis . ) And know , God lookes to purity of judgement ; he cannot indure his children should be ignorant , for it is a dishonour to God for his children to conceit of things ( in Religion especially ) otherwise than is fitting , yea otherwise than they are . VERS . 2. Beware of the Concision . THat is ( as I formerly said ) Circumcision ; Called here by the name of Concision , because it tended to cut & make a division and s●ct in the Church , with a naturall and proper elegance , not affected , describing , and naming it by the effect . Its Gods use to call things from the event and effect of them . Why will you perish ? That is , why will you doe those things that will lead you to destruction ? the end of them is death , and those that neglect wisedome hate themselves . As it was also said to the Iewes , that neglected the Gospell ; they judged themselves unworthy of salvation , because in effect , they hated themselves , and deprived themselves of salvation . Circumcision formerly had beene an honourable Ceremonie , serving for a partition between Iew and Gentile ; and for a seale of the Covenant of grace ; but the Ceremonie was to cease , it not having a continuall promise , it was to last till Christ came , & when he died , it , and all other died also . St. Paul , and Christ , and Timothy , were circumcised ; but after the time came that Christ had broken downe the partition wall by his suffering , they did not only die ; but were also deadly to all such as would maintaine the observancie of them : the use of them was prejudiciall to Christs honour , and therefore Paul bids us beware of them . And now adayes , this instruction by proportion is of good use . For are there not those that teach Concision ? and that urge merits , as the Papists doe ? take heed of them , they say wee are the Concision , we have cut our selves from the true mother Church of Rome . I answer , We have suffered a Concision , we have made none . And again , we acknowledge we have separated from these Romans , not from those that were in Pauls time , it s they that have made a Concision , and cut themselves from the mother Church . But to passe from these , we have a Concision among us ; and that in a contrary extreame , that thinke every Ceremonie , and thing that suits not with their opinion , to be Antichristian and Concision . Not considering , that there be many things urged , as fitting for order , being no parts of Gods worship ; yet even for these things , they make a Concision , cutting themselves off from our Church , and unchurching us : It s dangerous for such ; for when the member is cut from the body , it must necessarily die , and how can we receive grace from Christ as our head , but by union of our selves to the bodie , whereof Christ is the head . It must be our dutie to beware of all manner of seducers , and to this end let us First , get fundamentall truthes into our hearts , affect and love truth : for want hereof the Easterne Churches were given up to Mahomet , and Antichrist ruled over many in these Westerne Churches , because they loved not the truth . 2. Thes. 2.10 . For none are seduced that are not cold in love . Secondly , let us labour to practice that wee know , and God will give us a fuller measure of knowledge , whereby we shall learn to finde and know seducers . Ioh. 7.17 - If any man will doe his will , he shall know . Thirdly , Pray to God for wisedome to discern of Schismes and Heresies , and ill disposed persons : God hath promised us any thing that is necessary for our strengthening and bringing us to Heaven , God will not deny us so necessary an aide as this is . Fourthly , let us looke that we keepe in us a holy feare , and reverence of God. Psal. 15.12 . What man is he that feareth the Lord ? him shall he teach in the way he shall chuse . And those things are we duly to observe , the rather because we shall ever finde seducers , it will ever be a hard matter for men to finde the way to Heaven . And though the doctrine and profession of Religion , be not ever in all places opposed , yet shall we ever finde the practisers thereof maligned : As it is in these dayes , where none are accounted of to be Protestants , that are not loose libertines , and thus instead of Concision from Religion , they joyne that with it which is quite contrary to the power thereof . Beware also of such ; for their courses of life are as pernicious , as fundamentall errors , for none shall be saved for his knowledge . VERS . 3. For wee are the Circumcision . IN these words , and those that follow , our Apostle describes , who are truely circumcised . We are the true Israel , the circumcised Sonnes of Abraham , who are members of Christ. The Philippians , they were not circumcised outwardly , yet were they truely circumcised , they had the truth of it ; even as they that were under the cloud and in the Sea , were said to be truely baptized in the Cloud , and in the Sea. The Sacraments therefore , before and after Christ , were in substance all one , as the Church was one and the same , they may be said to be baptized , as we , and we circumcised as they : the difference was only in the outward Ceremony and shew , which the Church being then young had need of . It is the same Religion , cloathed diversly . Bellarmin saith , that their government was carnall , & the promises to them were carnall , but it is carnally spoken of him . Heb. 11. The Fathers before Christ , had respect to the recompence of reward : and in vers . 35. they accepted not deliverance , that they might obtaine a better resurrection : are these carnall promises ? The Anabaptists , they presse rebaptizing , not considering that the same Covenant was before Christ , and after , in substance . So as every true Christian is spiritually circumcised , being once regenerate : before indeed he is uncircumcised , and a spirituall leprosie over spreads all his frame of body , and minde , which must be washed , pared , and cut off . Wee must part with uncircumcised hearts , eares , and lippes : that is , such eares as doe delight themselves to heare corrupt lewd discourse , such a tongue and lippes , as delight to u●ter , and let out words savouring of a rotten and uncircumcised heart : such eyes as doe delight th●mselves , in the beholding of lustfull and sinfull ●bjects , whereby the heart is kindled in●o vaine d●sires . I say , a Christian must circumcise himselfe , his heart , and those parts that are uncircumcised , before hee can ever thinke to goe to Heaven , whither nothing that is corrupt , or uncleane entreth . Religion therefore is no easie thing . Circumcision is painfull and bloody . Mortification is very hard , corruption it must be cut off , though the blood follow , else it will kill thee at length . Wherefore , wee are also to labour for circumcised hearts to understand Gods truth , his will and commandements ; Cut off all extravagant desires , who by lit●le and little , take away comfort , and communion with God , it s no mercy therefore to spare them . Circumcise thy eyes , pray with David , Turne away mine eyes from regarding vanity . Stoppe thy ●ares at the charming of such objects as may infect thy soule : we can never injoy that beatificall vision hereafter , if we weane not our selves from the liking of these things . And though we cannot while we are in this house of clay come to that perfection we should ; yet indeavour to it earnestly , and God will accept our very indeavours , and will further them ; yea , we shall get the victory at length . If sinne begins to fall , it shall surely fall : the house of David in us shall grow stronger , and the house of Saul shall dayly be weakened . The meanes to this dutie , are First , know thy sinne , and thy particular sinne : by thy checks of conscience , and by the checks we receive from our enemies , who will spie what they can in us , thereby to scandalize us . As also , observe what thy thoughts worke most upon ; what is the maine thing , that generally takes up your cogitations . When thou hast found out thy sinne , Make it as odious as thou canst : For Circumcision implies a thing that is odious , and superfluous : now all sinnes that be cherisht in us , may well be odious to us , for that it hinders us from all good , and clothes us with all evill , and makes all outward things evill to us ; who otherwise , are no further ill , than as they strengthen our corruptions . It hinders us from all good duties , pride of heart and corruption doe dogge us : this made Paul cry , not of temporall bonds , but of the bonds of sinne and of death ; Who shall deliver me , wretched man that I am , saith he ? Rom. 7.23.24 . Thirdly , having found out thy sinnes , and the abominablenesse of them : Complaine of them to God , as Hezekiah did of the blasphemous letter that Senacherib wrote , and challenge the fruit of Gods promise . For hee that bids us circumcise , Deut. 10.16 . Promised that he himselfe will doe it , Deut. 30.6 . Faith in the promises is an effectuall meanes to attain to them . Men come with doubtings , they see a great deale of corruption , they think their labour is vaine , they cannot be releeved against them , they are deceived . Touch but thou the hemme of Christs garment , flie to God in his name , and thou shalt finde this issue of sinne , though not wholly dried up , yet much abated . And here is the excellencie of Faith , that assures us of all the promises , concerning sanctification here , as concerning glory hereafter . VERS . 3. Which worship God. THe Apostle places ●ircumcision before worship : for unlesse there bee a cutting off , we cannot bring our corruption to performe duties of Gods worship aright . 1 The words containe , a description of a Christian by his proper act , Worship , and by the proper object thereof , God ; and by his most proper part , in spirit . And the word Worship , is taken for the inward worship of God , commanded in the first Commandement ; also , comprehending our feare , love of God , and joy in him : issuing from the knowledge of the true God. All our obedience , issuing herefrom , is worship of God ▪ including our duties to man , in obedience and relation to Gods Commandement . The ground of this obedience and worship , is the relation betweene God and the re●sonable creature ▪ being the Image of God ▪ now this image being lost in the fall of our first parents , wee must worship him , not onely as our creator and maker , but as reconciled to us in Christ , as he hath made us anew . 2 Secondly , we are to worship him , as the well-spring of all grace , goodnesse , excellencie , and greatnesse . 3 Thirdly , As he doth communicate all unto us , he is ours , Christ is ours , all is ours : this should carry our soules to love him , be his , as he is ours : especially , to be his in Spirit . By which is meant the reasonable soule , understanding , will , and affections . And Secondly , with sanctified understanding , sanctified will , and sanctified affections . Thirdly , with all our strength , spirit , life , and chearfull readinesse . Wherefore , God is the proper object of spirituall worship . Trust on him , love him , joy in him , invoke and pray to him , and to him onely ; not to the Virgin Mary , Saints , or Images , as the Papists doe . Mat. 4.10 . Him onely shalt thou serve , as Christ saith , because our commandement is onely from him , and extends onely to him . The promises are onely from him , he onely is present , in all places , he onely supplies our wants , and he onely knowes , what our wants are ; and how to helpe . Saints are not present in all places , they cannot heare many at once , nay they cannot heare our prayers unlesse they be present , they are finite creatures , they have no infinite properties . Christ , he bids us , invites us to come to him , he hath promised to heare us , and to ease us . And further , God knowes the secret wants , which the Saints cannot know , no , wee our selves know them not , and therefore are we to goe onely to God in all our necessities : because it is most gainfull for us to goe to him that can helpe us , nay we owe him this honour , by going to him , to acknowledge his omnipresence , his willingnesse and ability to doe good . VERS . 3. In Spirit . THe Apostle in these words , shewes the manner of true worship , by the most proper , and fit part of a Christian ; to wit , his Spirit , that is , as soule truely sanctified , lively , and cheerfully , with a willing and ready mind , fitly disposed . Contrary to outward , false , and hypocriticall worship . And the reason is , Because God is a Spirit , and therefore must be worshipped in spirit . Secondly , it is the best part of a man ; and God who challenges all , and that justly , looks especially that he hath the best part . Thirdly , the Spirit hath a being of it selfe , and praiseth , love●h , and rejoyceth in God , when it s out of the body ; and the body is stirred up to this du●y onely by the spirit , it being of it selfe senselesse as a blocke : and outward worship without inward , is but the carkasse of worship . The Prayer of a wicked man is abominable , because he regards iniquitie in his heart , Psal. 66.18 . And this spirit of ours without the spirit of God , cannot worship him : and therefore every one that is not changed , makes God an Idoll . This may deprive all such of comfort , as care not for this spirituall worship , thinking they have done enough , if they have mumbled a few idle words over : God accepts it no more than if they had sacrificed a dogges head , as he saith , Esay 66.3 . And verily , what other is Poperie , but a bodie without a soule ? when they worship in blinde sacrifices , in a strange language . Is this a spirituall worship ? when they neither know what they doe nor say ? Let us shew that we are not of their number : Come we with love , and with the intention of all our affections , and this will sway the whole man , body and soule ; and so shall we worship him in truth , and not in hypocrisie as many doe , that bring their Idols with them ; their mindes are on their pleasures and riches , though their body be present before God. And it hath ever been an error in the world , this limiting and tying Gods worship to outward worship of the body , with a kinde of ceremonious gesture : and it is very much liked for such like Reasons as these are . First , the outward gesture : as holding up hands , bending the knee , casting up the eyes , they are things that may easily be done . Secondly , they make a glorious shew in the eyes of the world ▪ its a commendable and good quality to be religious , especially if they bee observed so to be . Thirdly , its beneficiall to men : when as hereby they are knowne to be no Atheists , and therefore not that way uncapable of preferment , or the like . Fourthly , outward worship satisfies conscience a little : men know they must worship God , and go● to Church , that these are means to save men , and th●y thinke that in doing so , they stoppe the cryes of their consciences . Alas ! Alas ! these sleepie , blinded consciences of theirs , will ●t length awake , and will accuse them , for the outward ceremonious hypocriticall worship of him , that requires the spirit to worship him with . But some men may say , how shall we know whether we serve God in spirit , or no ? I answer , observe these properties . First , W●ether thou lamentest thy defects in the best actions thou dost , and art not puffed up with conceit of the sufficiencie of thy performances . Paul found this in him ; for although he lived , being a Pharisee , as concerning the Law unrebukable : yet when he was converted , he saw much corruption which before he knew not , and laments and bewailes it , Rom. 7. Secondly , Exami●e thy selfe , whether thou makest conscience of private closet duties ? Of prayer in thy studie when none sees thee ? Of thy very thoughts ? Dost thou serve God with thy affections ? and thy very soule ? Dost thou weepe in secret for sinnes ? yea for thy secret sinnes . Dost not thou doe good duties to be seene of men , as the Pharisees did ? Contrariwise , wil● thou omit no place nor time , but alwaies and in all places thou wilt worship God. This must be done , for God is alwayes and for ever God and he is in all places , in private as well as publike ▪ and therefore a Christians heart must be the Sanctum Sanctorum , where God must remaine present continually , and therefore he makes conscience of , and is humbled for the least sinnes , yea those that the world esteemes not of , and counts them as niceties , and that in as great a measure as ordinarily men are , for the greatest sinnes they commit . Thirdly , Canst thou indure the search of thy selfe ? and thy infirmities by all meanes , by thy selfe , by others , by the word , by private friends ? Nay , canst thou desire this search , that thou maist know thy ●inne more and more ? for this end , that thou mayst truely hate it , with a more perfect hatred ? Canst thou truely appeale to God , as Peter did to Christ , thou knowest that I love and preferre thee above all ? It is a sure signe of thy sinceritie which the world cannot have : and therefore when they see their sinnes laid open , they spurne at the ordinances , and spite the Minister and their true friends , that put them in minde of their faults , accounting them as their onely enemies . Surely they shall never be able to indure the search of God hereafter , and the last day when he shall lay them open , they shall be overcome with shame . A fourth signe is , That at the houre of thy death , this spiritual worshipping of God will give thee content , when nothing else can : Thou mayst say with comfort as Hezekiah did ; Lord remember how I have walked before thee in sinceritie . When down-right affliction comes , outward verball profession vanisheth , with all the comforts thereof , then perisheth the hope of the hypocrite . Two things upheld Iob in comfort , in his great extremity : he was first assured , that his redeemer lived : and secondly , he knew his innocency in those things that his friends charged him with : and such times will fall on us all , either at the time of death , or before , when nothing but innocencie , and sincerity shall be able to uphold us . Labour therefore for sincerity and spirituall worship , Worship God in spirit , but let it be done outwardly also . But first , bring thy heart and intention to what thou dost , and that will stirre up the outward man to its duty , and for the performance hereof , follow these directions . First , learne to know God aright : For worship is answerable to knowledge , for how can we reverence God aright , when we know neither his goodnesse , nor his greatnesse ? how can we trust on God , when we see not his truth in the performance of his promises , in the Scriptures , and in our owne experience : those that doe not these , know not God , for as the heart affects according to knowledge . So also its true in divinitie , as we know his justice wee shall feare , as we know his mercy wee shall love him , and as we know his truth we shall trust on him . Psal. 9.10 . They that know thy name shall trust in thee : and in other places of the said Psalme , the Lord is knowne in the judgement he executeth , vers . 16. Secondly , know God to be the first mover and cause of all : men ordinarily feare the creature , attributing that to it , which belongs to the Creator . But God , he is the giver of all , and Christians looke on the secondary means , as to the first author and ground of all the rest , they behold the Magistrate as in God : feare them no otherwise , but in the Lord. Atheists they will not sticke at any sinne whatsoever , to get the love of those , that may bring them any worldly commodity . A Christian , hee pleases , and seekes the love of him that can make enemies friends , when he lists , and when it s for our good ; he knowes , in him we live , move , and have our being . Thirdly , make much of spirituall meanes : God he works by meanes , by his word , attend to it : it works love , feare , joy , and reverence in us : and therefore , no marvaile if those that neglect these meanes , are not acquainted with these graces of Gods spirit . 4 Fourthly , Lift up thy heart to Christ , the quickening spirit , 1 Cor. 15. Our hearts naturally are dead : Christ is our life , when thou art most especially called to love , to feare , to humilitie , pray to him to move thee , and yeeld thy selfe to him , and then shalt thou pray in spirit : as it is said in Iude 20. heare in spirit , doe all in spirit : doe outward workes of thy calling in spirit , for a true worshipper will out of spirituall grounds doe all outward works of his particular calling ; as well as the workes of his generall Christian vocation . Let us therefore doe all things from our hearts to God , and to our neighbour : else will not God accept of our workes . It is the Iew inwardly , who shall have praise of God. The want of this sincerity , hath extinguished the light of many a glorious professour , and thereby hath brought a great scandall upon the true worshippers of God in spirit . VERS . 3. And rejoyce in Christ. THe word rejoyce , implyes a boasting , or glorying of the heart , manifesting it selfe in outward countenance and gesture ; as also , in speech , it also implies a resting on , and contenting in , the thing we glory in : proceeding from an assurance , that we glory in a thing worthy of glory , for they are fooles that delight in bables . Observe hence therefore , That those that will worship Christ aright , must glorie in him : For the worship of Christ is a thing that requires incouragement , and nothing can worke this incouragement like the glorying in Christ : and therefore Paul in the first part of his Epistle to the Romans , having shewed that God had elected them freely , and had begun the worke of sanctification in their hearts : he comes in the 12. Chapter : I beseech you ( saith he ) present your selves as a holy , living , and acceptable sacrifice , to God. And in Tit. 2.11 . The grace of God teacheth , by incouraging us to deny ungodlines , & to walk unblameably , soberly , righteously , and godlily , in this present world . And therefore , whensoever wee grow dull or dead , think of the great benefits that we have by Christ , and it will quicken us , and all our performances . In the next place observe : That Christ is the matter , and subject of true glory and rejoycing , and onely Christ : for they well goe together , a full , and large affection , with a full and large object : boasting is a full affection , the object is every way as full . First , as he is God and man , he is God full of all things , he is man full of all grace , and void of all sinne , he is Christ anointed to performe all his offices , he is a Prophet all-sufficient in all wisedome , in him are the treasures of wisedome : he teaches us , not onely how to doe , but he teaches the very deed : he is our High-priest , he is the sacrifice , the altar , and the Priest , and he is our eternall Priest in Heaven , and on earth : on earth as suffering for us ; in Heaven as mediating for our peace . Who shall condemne us , it is Christ that dyeth ? yea rather that is risen againe , who is even at the right hand of God , who also maketh intercession for us , Rom. 8.34 . He is also our King , he is King of all : King of kings , and Lord of lords , a King for ever , and at all times , subduing all rebellions within us , and all enemies without us ; and he is all these so , as none is like him : and therefore is worthy of our glory . Secondly , Christ is communicative in all these : he is Prophet , Priest , King for us , he is God , man , he is Christ for us : he sought not his owne , it was his communicative goodnesse that drew him from Heaven , to take our nature . Thirdly , he is present , and ready to doe all good for us . he is present with us to the end of the world : nay , Fourthly , we are his members , he is in us : we are his wife ; nay we are him . Saul , why persecutest thou me ? 1 Cor. 12. We are all one body with Christ. Fifthly , We are even , whiles we are here , glorified with Christ : he is our husband , if hee be honoured , we his spouse also are advanced : if he be our King , we are his Queene : if the head be crowned , the body is honoured : and Sixthly , all this is from God , and freely comes from him : Christ is anointed by the spirit , and sent from the father . 1 Cor. 1.30 . He is made of God , wisedome , righteousnesse , sanctification , and redemption to us . And Ioh. 6.44 . No man can come to me , except the Father who hath sent me draw him : and it is further said that God sealed him . So that we may rejoyce in Christ , because that thereby we come to joy in God , for he reconciles us to God , who called him to this office , which was witnessed at his baptisme , when as the whole Trinity bare witnesse thereof . But it may be questioned . What ? may wee not joy in any other thing else but in Christ. I answer , there may be two causes of our joy . One principall ; the other lesse principall . We must onely rejoyce in Christ , as the maine and principall cause of our happinesse . But we may rejoyce in creatures , so farre forth as they are testimonies of Christs love , and in peace of conscience , as comming from Christ : and in the word of God , as it is the Gospell of the revelation of Christ to us . For use . We may observe this doctrine , as a ground of the necessitie of particular faith . For none can boast , but the boasting must arise from a particular faith , which onely is the true ground of every mans particular assurance . Secondly , let it serve as a direction to every Christian that will rejoyce , let him goe out of himselfe and rejoyce in Christ , his King , his Priest , and his Prophet : let him observe what he hath done for him , and what he will doe for him , and thereby see himselfe perfectly happy , and In the third place , Let us first boast , that we have Christ , and then in his benefits and blessings that follo● him . First , rejoyce that we have the field , then rejoyce in the pearle . And therefore the Apo●tle sayes not , rejoyce in faith , or in obedience , but in Christ : who being once mine , how shall I not have all things with him ? Those that are burdened with sorrow for their sinne , let them consider . Why doe they grieve ? doe their sinnes trouble them ? Christ , hee came to dye for sinne , he is their high-Priest , he came to save sinners . Doth the devill accuse them ? let them know Christ chose them , he pleades for them , who can lay any thing to their charge , Christ he is dead , risen ; nay he is ascended into Heaven . Are they troubled with crosses ? That is the best time to rejoyce in Christ. We joy in tribulation , Rom. 5.3 . When nothing comforts us , then hath Christ sweetest communion with our hearts . St. Steven , when the stones ●lew about him , and Paul in the dungeon had the most sweet consolation , and comfortable presence of Gods spirit that upheld them . Nay in death , wee may glory most of all : it lets us into that state , into that sweet society with our Saviour and the Saints , the very hope whereof , doth now sustaine us , and cause us to glory here : as in Rom. 5.2 . And death now is but a droane , the sting is gone , all enemies are conquered . In the fifth place , See wherein the glory of a man , of a nation , of a kingdome consists : it is in Christ , and that which exhibites Christ. What made the Iewes rejoyce ? marke the prerogatives they had . Rom. 9.3 . Adoption , covenant , promises , and Christ. What made the house of Iuda so famous ? and Mary so blesse her selfe ? All generations shall call me blessed : Christ that vouchsafed to proceed out of her loynes , and from that stocke . Abraham rejoyced to see Christs day , though he saw it a farre off by the eye of faith . And what should we glory in above the Iewes ? above other nations ? but in this ; the vaile is taken away , Christ shines , and we have the Gospell in its puritie . This the Apostle lookes for in the Corinthians , 2 Cor. 2.3 . Having confidence that my joy is the joy of you all . Now what was Pauls joy ? God forbid ( saith he ) that I should rejoyce , but in the crosse of Christ , Gal. 6.14 . Let us not therefore rejoyce in peace , or plenty , fortified places , or the like . No , if we had not Christ to rejoyce in , we were no better than Turkes . Happy is the people whose God is the Lord ; for in him shall we have fulnesse of joy and comfort : make use of this in time of temptation . When the divell would robbe us of our joy , fly to Christ , oppose him against all : oppose the second Adam against the first , he came to doe what ever the other did undoe . Learne to see the subtilty of the divell , and thine owne heart , and fill thy heart with the Scriptures , and with meditations of the promises , and they will cause our love to be so fervent , as all our service of God will seeme to be easie to us . As the time that Iacob served seemed nothing , for the love he bare to Rachel . But how shall wee know whether wee rejoyce in Christ , or not ? I answer ▪ by these signes : First , when we glorie , see the ground whence it arises , whether from God reconciled to us or not . If otherwise : remember that of Ier. 9.23 . Let not the wise man glory in his wisedome , nor the strong man in his strength , all such rejoycing is evill . But let him that glorieth , glory in this , that he understandeth , and knoweth me that I am the Lord. Secondly , If we glory in the Lord , it will stirre us up to thankes : What we joy in we will praise : if we joy in Christ , we shall like the Spouse in Canticles , ever be setting forth the praises of our beloved . Thus did Paul , Ephes. 1.3 . and Peter , 1 Pet. 1.3 . and therefore where deadnesse , and dulnesse is , it shewes no true Christian joy . Thirdly , Our glorying will be seene in dutie : delight ever implies the intention to doe any good worke , and diligence . Fourthly , if we glory in Christ aright , we shall not indure any addition to Christ ; and therefore we shall abhorre that Popish Tenent , which puts so many additions to Christ , in the meritorious worke of our salvation . A true rejoycer in Christ , sees such all-sufficiency in Christs merits , and worke , that he abhorres purgatorie and such trash : and so much the more , by how much his glorying in Christ , is the more fervent and sincere . Christ is our husband , we are his spouse : if we cleave to any other , than to Christ , we are adulterers . No , let him kisse us with the kisses of his mouth , and none but he . Fifthly , this joy where it is , it will breed content in all estates : Paul could want and abound , and so can a true rejoycer : in Christ he hath all , he cares not for earthly wants , so he wants no heavenly comfort ; if he be poore , he is rich in heaven ; nay what he most complaines of are good for him , life or death , all 's one with him , Christ is his , and in him all things . But it may be said : There are many Christians are not in this happy condition ? I answer . It s their owne fault , to yeeld to the divels policie , and their owne weaknesse , that will not labour to breake through these clouds , and challenge the promises . VERS . 3. And have no confidence in the flesh . THese words are in truth included in the former : for he that glories in Christ , will have no confidence in the flesh . But the Apostle notes this as a plaine demonstration and evidence of the glorying in Christ. For by the copulative conjoyning of them , it is all one as if he had said : what a man trusts to , he glories in , and what he glories in he trusts to , and is confident of . If in wit his glorying be , he trusts to it though it be to his ruine ; as it fell out with Achitophel . If in eloquence of speech , hee trusts to it , and it brings shame , as it did to Herod . If in honour , hee trusts to it , and brings himselfe to dishonour , as Haman did . By flesh , is meant outward things , as prerogatives , priviledges , actions of a mans owne doing , and particularly , he aimes at Circumcision , which he calls outward , and that of the flesh . So as the observation that wee may gather is : That confidence in Christ , takes away confidence in outward things . The reason is : if Christ be fully all sufficient , what need is there of any outward thing to put confidence in ? For these are two opposite things , and one overthrows the other . The second instruction is , That naturally men have confidence in outward things : for having not hearts filled with grace , they relish not Christ , but flye to ceremonious outward actions as their refuge . Nay , in the Church , till we be converted , we naturally flie to outward fleshly confidence . We have the Word taught to us , we come to heare it twice on the Lords day : alas what is this if thou be not transformed , and inwardly and outwardly conformed in obedience ? Hast thou the Sacraments ? dost thou uncover thy head , or bow the knee ? these are good , and they seeme faire : but where is the heart ? how is that prepared ? hast thou an earnest desire to leave off thy course of sinning ? and dost thou resolve hereafter to amend thy life ? O here is the hard spirituall worke . So , in outward fasting , and abstinence , it s an easie matter , the Pharisee did it often : but this is the fast that God hath commanded , to loose the bands of wickednesse , Esay 59.6 . to fast from sinne . The suffering of the flesh , if it be separated from spirituall use , and almes , they profit nothing , 1 Cor. 13.3 . All Pauls prerogatives , which were many , 2 Cor. 11 , and 12. chapters . Yet were they in his account but drosse and dung , in comparison of Christ. Most men are like Ephraim , Hosea 10.11 . as heifer● , who serve to tread out corne , and to plow : Ephraim loved to tread corne where hee might eate his belly full ; for by the law of Moses , the mouth of the Oxe that treadeth out the corne , was not to bee musled : men , they are delighted in the performance of slight duties , but to put their necke under the yoke , to plow its a hard worke , who can beare it ? But some will say , O what doe you condemne outward duties , and use of them ? I answer , wee may consider religious duties two wayes . First , as they are outward meanes to salvation , for so they are . Secondly , as they are expressions of inward truth , and so out of a sincere intire affection wee beare to them , and out of a desire to bee wrought upon by them , we doe them ; thus they are commended that use them : but let them want but an inch of this , all is abominable , all is flesh . The Iewes , they boasted in the name of holy people , in their law , in the Temple , in the Holy land : yet for all these ( saith God ) you shall goe into captivity : against such Christ preached ; Woe to you Scribes and Pharisees , you tithe mint , but let passe justice and judgement . And Paul , bee not high minded , but feare . And the reasons , why men are taken up with this fleshly confidence , are . First , outward things are easie , and men cannot bend themselves to performe the hard matters of the law . Secondly , they are glorious , and men desire to be observed . Thirdly , men have a foolish conceit that God is delighted with the outward act , when the inward sinceritie is wanting . Fourthly , men want knowledge of themselves ; want the inward change , want sense of their owne unworthinesse , and Christs worthinesse . Fifthly , God followeth such with prosperitie in this world ; thereby they thinke God is well pleased with them , til the houre of death come , and then they finde all but froth . How shall we know whether our confidence is fleshly or not ? I answer , where this fleshly confidence is , there is bitternesse of spirit against sinceritie : the Pharisees , the Doctours of the law , sate in Moses chaire , yet who more opposed Christ than they ? Nay , they wholly and onely , in their whole course , sought to persecute him , and made it their trade . Secondly , where this fleshly confidence is , there is also a secret blessing of our selves , in our performance of good duties , without humiliation of our defects . Hypocrites think that God is beholding to them , and therefore doe blesse themselves in the deed done . In the fourth verse , hee comes to an argument taken from himselfe against those of the Concision . VERS . 4. Though I might also have confidence in the flesh , if any other man thinketh , that he hath whereof he might trust in the flesh , I more . AS if he had said : if any other man may glory in the flesh , then may I much more . But I doe not thinke , that I have cause sufficient to glory in the flesh ; therefore have not they , or may not they , glory in the flesh . And the reason , or ground of this proposition , is taken from his many prerogatives he had , which he comes to in the 5. and 6. verses following . Circumcision was the first prerogative before conversion , and it was not before the eighth day , to the end , that the childe might gather some strength to beare , and indure the ceremony , for it was of it selfe grievous , and a bloudy ceremonie . Wherefore it was that Moses his wife called him a bloudy husband : and this ceremony was not to be respited above eight dayes , that the parents might not be delayed in their comfort . Whence we may gather , that dying before baptisme is no necessary impediment to the salvation of the childe : for the same covenant is annexed to circumcision , that is , to baptisme : and the Papists that hold , that the death of children before baptisme hindreth the salvation of the infant , may as wel hold , that all the children that dyed before the eight day ( being the day of circumcision ) were damned . Secondly , observe this ; that children , though infants , may , nay must bee baptized , if it may be with conveniencie ; for children were circumcised , nay they were injoyned circumcision on the eighth day . Now seeing the covenant is the same , and given to children , now as then : why may not the seale therof be now given in their infancie , as then ? VERS . 5. Of the stocke of Israel . IAcob had his name changed of his wrestling with the Angell , and prevailed : St. Paul sayes , he was of that stocke of Israel that prevailed with God. VERS . 5. Of the Tribe of Benjamin . THere were two Tribes of especiall credit : Iuda and Benjamin , they were Kingly Tribes . Benjamin was honoured with the first King , Saul the sonne of Kish , who though he were a cast-away , yet it s a matter of great joy in the flesh , to have great men , personages , and learned men of their linage . VERS . 5. An Hebrew of the Hebrewes . MOre ancient than an Israelite : for Abraham was an Hebrew , before Iacob was an Israelite : and he was an Hebrew borne , no proselyte , or converted Iew. VERS . 5. As touching the Law , a Pharisee . BEfore Christs time , there were divers sects among the Iewes ; as Pharisees , Scribes , Herodians , and Essaei ; but the Pharisees were the greatest sect of all : and as the word signifies , so they did separate themselves as better than other Iewes whatsoever . And St. Paul layes downe this , as one especiall carnall thing , wherein hee might glory ; hee was no common Iew , but a zealous Iew : so as thence we may observe : That there is a fire and zeale that is not kindled by heaven : but , as St. Iames saith of the tongue , is set on fire of hell , out of ignorance , blind zeale therefore is a ground of destruction : we are therefore to take heed ; for unlesse our zeale have an eye , nothing is more tempestuous and troublesome , than that man is whom it possesses . VERS . 6. Concerning zeale , persecuting the Church . WHere zeale is , if it be meant in the largest sense , it is very hot against all opposites , it hath the name from fire , separating Heterogenies , and gathering things Homogeneall : our Apostle was none of those drowsie professours , that would be content to mingle Religions : so as , where there is no opposition there is no zeale : and therefore those that would reconcile religions , false and true , they have not a sparke of zeale , but are key-cold . Againe , Paul well joynes persecution and a Pharisee together ▪ for there was never hypocrite but he was a persecutor . For he , making and grounding his profession on pride , and a desire to be counted holy , when a downe right person esteemes him not , but by his integrity puts the others outward profession out of countenance , presently hee falleth a persecuting ; especially if his hypocrisie brings any profit , or gaine . As it was with Demetrius in the Acts. And as it is now with the Romish Church , whose chiefe end is profit , as appeares by their Purgatorie , Indulgences , Pardons , Dispensations , and the like : you shall have as much Masse as you will , and as little preaching . We may observe further , That carnall zeale is persecuting zeale , and the persecuting Church is the false Church . Christs flock never persecutes wolves , it will not indeed indure to bee neare them ; but it s not cruell against them . The Papists indeed they speake much of their mildnesse and meeknesse , but what is the reason ? their hands are bound , Solve leonem , & senties leonem , loose the Lion , and then shall you find he is a Lion. VERS . 6. Touching the righteousnesse which is in the law blamelesse . THis was a great prerogative . But how can he be said to be blamelesse as concerning the law , when he was without the law ? Rom. 7 9. I answer , its true he was without the law , in respect of the inward man , in respect of sanctified knowledge , love , and feare ▪ but in regard of his outward course of life , no man could blame him . Let this be observed by carnall civill men ; they may bee blamelesse as concerning outward conversation , and yet without the law . But if he was blamelesse as concerning the law , how could hee blame himselfe so as hee did ? Rom. 7.15 . I answer ; St. Paul then had a new esteeme and judgement , hee had a new light which shewed him much corruption , where before he saw none . This meets with weake Christians , that thinke themselves unconverted , and cast-awayes , because they see a great deale of sinne in them . Paul was without blame , now miserable man who shall deliver me . Christians therefore are to bee comforted : and to know that they are not the worse , because they see themselves sinfull daily more and more , but that they are better , as to whom God does dayly bestow the light of his holy spirit , to make them see more clearly into their estates . We know that we see onely the moates where the Sunne shineth , yet cannot we deny but all the ayre is as full as that part which the Sunne inlighteneth . Let not such therefore be discouraged , but let them know , where there is any opposition , there is spirit as well as flesh , and that at length the spirit will have the victory . VERS . 7. But what things were gaine to me , those I count losse for Christ. THose things and priviledges , that formerly hee counted gaine , now hee counts them losse . It is good therefore to teach by examples : as St. Paul does here inforce rules by his owne experience and example . It is also expedient sometimes , to speake of prerogatives , and priviledges that a man hath in himselfe , and it s not universall that wee must not speake of any thing , that might concerne our owne praise . For we may doe it as St. Paul does here , to beat downe the pride of others , that are vaine glorious ; or wee may as Paul does , lift up our selves to abase and beat down our selves the lower . In the third place , when God vouchsafes his children any outward priviledges , he doth it for the good and helpe of others , though we see it not at the first . Paul had these priviledges , that hee might beate down the pride of the Iewes more powerfully . And Solomon had all abundance of wisedome , riches , and the like ; why ? But only that he might without controule judge of all , as of vanitie and vexation of spirit : and make it to bee beleeved more firmely . For had an ordinary man said it , men would have thought its easie for him to say so : but if he had tried thē , he would have been otherwise minded . In these latter times , our best teachers were at the first Papists , and of the more zealous sort : As Bucer and Luther , being also learned men ; as also Peter Martyr and Zanchius , was brought up in Italy , and all this , that they seeing once their blindnesse , might be the more able to confound them , as being not a whit inferiour to them in any outward respect whatsoever , when they were of their beleefe . In the fourth place , God ( having to deale with men of a desperate condition ) suffers great and famous men to be in ignorance , nay to be persecutors , that after their conversion they might comfort weake Christians : and therefore let them comfort themselves , doe they finde that their sinnes are many , and great ? Paul was a Pharisee , a persecuting Pharisee , and continued so a long while Nay , after his conversion , he complaines of a body of sinne , and yet found mercie , and therefore doe not despaire . But to proceed , wee see what St. Paul was , and what now he is , how his judgement is quite contrary to that it was ; for where grace is , it makes men opposite to themselves : and therefore this re-creation , is called a new creature . Paul quite contrary to Saul , and yet both one person . Out of which we may gather ; First , That a man before conversion , hath ever that which is his gaine : for wee are prone to thinke too highly of naturall things , and our esteeme shall be grounded upon probabilities , rather than we will lose our esteeme of them . For we know this outward gaine is easily gotten , the duties are easily performed ; faire outwardly , and will procure praise from men , which is all we naturally looke for . Secondly observe hence ; That , that which we before conversion thought gaine , is indeed losse and unprofitable , nay it is dangerous : for things may in use be good , but in abuse dangerous . Riches are good in use , but in abuse mammon and thornes , as Christ termes them . Circumcision , and Sacrifices , and Baptisme , in themselves were good , and many things are still good : yet when we trust in them , and neglect inward graces , sacrifice is no more acceptable than a dogges head . Good workes are in their proper nature good , yet if wee relye on them , they stoppe the way to Christ. So as it is our wicked and abusing affections , that hath brought an ill report on the good creatures of God , so as to us they are drosse , and dung , nay losse : these termes doth the holy spirit give to alienate our affections from these earthly things ; an outward , civill , and conformable life , are , by our too high esteeme of them , stoppes , staying many from Heaven : for while they tell themselves they live honestly and justly , doing no wrong , they suppose themselves to be very Saints , and looke no further . But every true Christian knowes his infirmity , and the more he is inlightened , the more hee sees his darknesse : he knowes these things cannot be gaine to him . For first , he knowes they are meaner than the soule : these are earthly , the soule is from heaven ; these are outward , the soule is spirituall ; and therefore is onely satisfied with spirituall and heavenly comforts . Secondly , A Christian sees these things are fading ▪ arising of nothing , and tending to nothing ; contrarily , he knowes his soule is eternall , and requires comforts that may last with it for ever . For those that joy in these outward things , when they leave him , or he leave them , as of necessitie he must ; its true they vanish to nothing : but he cannot , but must continue comfortlesse for ever , and undergoe the just wrath of God. Furthermore , a Christian doth not only know these things to be no gaine , but he also knowes them to be losse . For that 's losse which a man findes by experience to be losse , when his understanding is awakened . But all things outward , what ever they bee , whether that a man is a Christian by profession , or that hee is a Preacher , who hath good utterance , and is imbraced of the people , and approved of , or what priviledge else soever : when the conscience is awakened , they breed more horrour ; at the houre of death when we are to give an account of them , and they set us further off from Christ. A prophane person is nearer conversion than a proud Pharisee : as Christ saith ; the publican , and harlots , goe before you into the Kingdome of God : the reason is , because they that are thus outwardly affected , sing peace to their soules ; whē as the prophane man hath no starting holes of excuse , his vilenesse being more manifest . Secondly , God detests such boasters , more than those that are outwardly prophane : and therefore Christ inveighes against such ever . Woe to you Pharisees , Hypocrites , and often threatens such with the punishment that is provided for hypocrites , as if those were the men which his soule ab●orred , and for which onely hell was prepared . But how shall we be qualified , that outward things may not be hinderers of us ? First , looke to the foundation of all conversion ▪ consider the nature of God , and his law : by them we shall see a further degree of holinesse , than the best of us can attaine to . The excellencie of Gods nature is such , as Gods children have beene ashamed to be in his presence : As Iob when God spake abhorred himselfe . Peter when he saw the power of Christ , said ; Depart from me Lord , for I am a sinfull man. We are therefore to thinke often of the presence of God , before whom ere long we must all appeare . Secondly , Bring thy selfe to the spirituall meaning of the law ; as Paul did . Rom. 7. See into thy thoughts , and behold the uncleannesse of thy heart . Thirdly , converse with those that are better than thy selfe , and compare thy selfe with them . Not as the Pharisees , who compared themselves with the Publicans : and herein are many deceived , and by undervalewing others , they over-valew themselves . For things compared with lesse , they seeme somewhat ; but with bigger , seeme nothing : it ought not to be so with us , let us compare our selves to that rule that we live by ; and to such examples as we are to follow . Compare we our selves with Christ , our righteousnesse with his , and then shall we see our wants . Fourthly , Practise that which Christ so much beates on , that is , selfe-deniall : hate father , mother , world , nay thy selfe , or never thinke to come to Christ ; they will be losse to thee , unlesse thou account them losse : the young rich mans wealth made him a loser : the love of the praise of men , kept the Pharisees that they could not beleeve . Whosoever nourisheth any lust , it will rule him and his affections , that he shall make it his gaine , be it never so vile in it selfe . But St. Paul being guided by another spirit , casts away all , and so must we ; if we will not lose Christ , and suffer shipwracke , cast away these commodities that loade us and hinder us in our course . Neither is it meant here of an actuall casting away of our goods , thereby to establish the foolish vow of povertie ; But herein is meant a judicious discerning of the true worth of these things in comparison of Christ , and from thence a preparation , and ar● solved minde , to part with all that may hinder us from the injoyment of peace of conscience , and the love of Christ. For a man may have a weaned soule , in the middest of abundance : and he may live in the world , though not to the world , which is a dutie easily spoken of , yet not easily performed : neither was it easily wrought in our Apostle , who being a persecutor of the Church , was powerfully altered and changed from Heaven : and thus doth God deale with his children , whom hee doth first cast downe and afflict , that they may finde by experience , that these outward things can stand us in no stead ▪ it may be hee suffers them to fall into some grievous scandalous sinne , that they might see the bodie of sinne that lies in them , and seeing no good , nor help in themselves , their desires are stirred up to the imbracing of some better thing , wherein they may finde comfort : then doth God reveale Christ to us , to whom he will have us to flie , and say : Lord what wilt thou have mee to doe ? So as this power of changing our selves , is not in our selves , but it is an almightie power . If we thinke therefore that wee are selfe-lovers , goe to God , present thy selfe in the meanes , and then our eyes shall be opened to see and discerne good and evill : For God hath promised to annex his spirit to the use of the meanes , if that wee in obedience submit our selves to them . VERS . 8. Yea doubtlesse and I count all things but losse . THe words containe a kinde of correction ; as if in few words he had said : All things , whatsoever I formerly boasted in , nay my very priviledges , I count them not onely dung , but I doe count them to be losse to me : nay , I have suffered the losse of them all , in comparison and for Christ my ●ord . Yea , I desire to expresse the earnest intention of my affections , by my desire to win him , to know h●m , to be found in him , and to formable to his death . In generall observe : The Apostles resolution , and zeale , his assured certainty , his large heart being not able to expresse his affection ( but by many words ) viz. his love of Christ , and hate of all outward things whatsoever . Therefore we also in maine fundamentall points must be resolute , carrying a full saile ; as in the truth of the thing there is a certainty , so in us there must be an assured perswasion thereof . For even from these uncertaine irresolute hearts comes Apostacie , men being not grounded , are carried about with every winde of doctrine : and hence also comes different measures of grace in Christians ; some say with Paul , Doubtlesse : others are of doubting hearts . But the end of the word is to settle us . Ephes. 4.13 . And though it be never so true , yet if we not beleeve it ; though the foundation be sure , yet if we not build on it ; the tru hand force of it , is not good unto us . In the second place , f●om the Apostles example : We are to learne in fundamentall truthes to be zealous . The Apostle speaking of any thing that ●e●kes competition with Christ for value , how doth he vilisie it ? that he hath not words sufficient to e●pr●sse his fervent hatred thereof . For zeale is such an affection as causes a constant hatred against any thing that opposes that which we intirely love : even such a hatred , as will cause us not to indure to heare of it : And God therefore promiseth Ephraim he shall so abhorre Idols , as he shall not have to doe with them . And indeed a jealous God , and a zealous heart doe well agree ; when wee have to doe with any one that opposes God in his ●ruth , we are not to be cold , but to be zealously affected . In the third place : Wee are to learne to bee large hearted , in expressing our affection wee beare to the truth : and therefore we are to bee ashamed of our shortnesse of breath , in speaking or meditating of Gods honour , and glory , and his truth . But particularly from our Apostles esteeme , wee may learne : That Gods children have sanctified and regenerate thoughts and esteemes . For with new soules , they have new eyes , new senses , new affections , and judgements ; what they saw before to be gaine , they see now to be losse . Beasts we know conceive not of mens matters , neither doe weake simple men of state matters : that which weake silly men admire , the Apostle scornes and contemnes . Moses accounted of the afflictions with the children of God , more than of the pleasure of Egypt . We may observe this as a marke to know our estates by : what is high in thy esteeme ? is honour , riches , pleasure , or the like ? thou art not yet throughly sanctified ; for if thou wert , thou wouldst have a sanctified judgement . But some may say , did Paul esteem all things to be losse , yea his good workes ? I answer , good workes in their own nature are good : but weighing them with Christ , as Paul did , they are also drosse , and dung . Secondly , it teaches us , that wee are not righteous , or justified , by any workes ceremoniall , or morall , either before or after our conversion . The Papists alledge works as meritorious , we contrarily doe disclaime them . As to that purpose : I ( say they ) you meane ceremoniall works : we say no , we meane also morall . For Paul was unblameable as concerning the works of the law , and yet counts them dung . O ( say they ) St. Paul meaned those works before his conversion , and not those after his conversion . I answer , yes ; all things in respect of Christ , I doe now account them as drosse , and losse . To prove this the fuller ; If nothing after conversion bee perfect , then cannot they intitle us to heaven , but all our best works , in state of regeneration are imperfect : to prove this ; See the examples of David , a man after Gods owne heart , Psal. 143.2 . None righteous in thy sight , and who can say his heart is cleane . And Esay 64.6 . Wee are all as an uncleane thing , and all our righteousnesse as filthie ragges . O but Bellarmine sayes , the Prophet speakes this in the person of the wicked . I hope he will not put the Prophet into that number ; for he saith , wee , and our , and our righteousnesse ; not our ill deeds ; and all our righteousnesse . Nay of himselfe in particular : Esay , saith as much in Esay 6.5 . And besides , the wicked doe not use to pray , as the whole Chapter is to that end . And Daniel also includes himselfe in his confession , Dan. 9.20 . And to prove this by reason ; We know that weake and corrupt principles , must needs produce imperfect effects : now the principles of all our motions , are evilly affected ; our understandings , memomories , affections , all are corrupt and weake . Corruptions make combates in all parts of the soule and body : in whatsoever therefore we doe , there is flesh and spirit ; and their owne Authours agree hereunto : as Ferus , and Catharen a Cardinall of their owne , sayes there is donatajustitia , and inhaerens . When the question is what we must leane to , it must be onely on Christ and his righteousnesse , wherewith from him we are indowed . And a Pope of theirs , Adrian the fourth , saith that all our righteousnesse is as the reed of Egypt , which will not onely faile us if we rest on it , but will pierce our sides . St. Cyprian saith also , that he is either Superbus , or Stultus , that sayes or thinkes he is perfect . And good reason , for that which shines in the eyes of m●n , in Gods esteeme is base . In thy sight shall no flesh be justified : Now there are divers degrees of judgements ; in Gods judgement none sh●ll be justified , nor in judgement of l●w , for in many things we offend all : and for the judgement of the world , what is it if it cleare us ? can that ●cquit us , if God and the law condemns us ? & for the judgment of our owne consciences , if they be cleared they will condemne us . Yea the Papists are not satisfied in their own consciences for this point . For if there may be a perfect fulfilling of the law in this life , by a mans owne inherent righteousnesse , why doe they teach the doctrine of Doubting , as necessary to salvation ? But how ever they may br●bble in schooles to maintaine this their assertion , yet when death comes , they must flye those shifts , and lay hold onely on Gods love . Some will say : what are the graces of Gods spirit ? are the sacrifices , the sweet odours , and ornaments of the spouse , are these dung ? I answer , Things admit of one esteeme simply considered , and of another comparatively ; starres in the day are not seene , yet in the night are great lights . So workes in regard of Christs workes , are not visible , are nothing , but in themselves are good . Secondly , I say there are two courts , one of justification , another of sanctification : in the Court of justification merits are nothing worth , insufficient : but in the Court of sanctification , as they are ensignes of a sanctified course , so they are jewels and ornaments . But the ignorant Papist objects against us , saying that we discourage men from good workes , because we doe so basely esteeme of them . I answer . A sick man cannot eate meat , but it breeds humours that strengthens the disease : shall he therfore forbeare all manner of meats ? No , for meat strengthens nature , and makes it able to overcome the power of the disease . So by reason of our corruption we have within us , we halt in every good worke we put our hand to : shall we not therefore worke at all ? Yes , for notwithstanding our weaknesse , though we merit not any good , yet God he over-lookes the ill-nesse of our workes , and accepts and rewards the good that is in them , giving us comfort and assurance of our justification , by the sanctified fruites , which though imperfect , yet are true . To conclude , Seeing we cannot have Christ , putting any confidence in outward things : Let us labour to get an esteeme of the weaknesse and imperfections that are in them , as also in our persons , and actions : that wee may hunger after Christ. To this end , dayly renew we our repentance , and examination of our hearts , and when we doe any good , Examine what weaknesse , want of zeale , want of affection or attention hath possessed us in our performances ( of praying , hearing , reading the Word , and the like ) and want of watchfulnesse in our courses , and then shall we be of St. Pauls mind , all will be naught . And take heed of spirituall pride , and conceit of any good in us , for it hinders spirituall comfort from us . Let us meditate of the greatnesse of Gods love to us , and the infinite reward , and it will make us ashamed of our weake requitance of Gods love to us . Consider the multitude of our sinnes , before the time we were called : and consider of our pronenesse to spirituall pride , let us by all meanes abase our selves . For those that God loves , he will have them vile in their owne esteeme : for it is his method ; First , to beate downe , then to raise up . And therefore Iohn he comes thundering , Hypocrites , generation of vipers . Then comes Christ ; Blessed are the poore , those that hunger and thirst after righteousnesse : as if onely they were blessed that feele their wants . We must disdaine any other titles to any good , but onely in Gods mercy , and accordingly give the glory of all to him . Thus did the Church militant , Not to us , not unto us Lord , but to thy Name : and thus doe the Church triumphant , Rev. 7.12 . Honour , glory , and power , bee to the Lambe ; those that doe not thus , are no members of the Church . Last of all , Let us take heed of extenuating sinne : the Papists tell us of divers sins that are veniall , such are surreptitious thoughts , taking of pinnes , stealing of points , and the like ; these they call veniall . But we must know , ( to admit , that sinne , as a sinne , to be veniall , is a contradiction , though God doe pardon it , for that is out of his free mercy ) these surreptitious stealing motions , that unawares doe creepe into us , though the Papists doe make them of small account , God may punish with his fierce indignation . Moses , his anger kept him out of Canaan . Adam , his apple , cast him out of paradice , every sinne is a breach of the law , the least sinne soiles us , we must give account of idle words : and the wages of any sinne ( though never so small ) is death . VERS . 8. For the excellencie of the knowledge of Christ Iesus . THat is , either all things are losse to me , that hinder me from the knowledge of Christ Iesus ; or , all things are losse in comparison of Christ Iesus . Wherefore , before wee can know Christ as we ought , wee must know all other things to be losse : for when we learne to know Christ aright , we then cast those things out of our affections , which would else keepe Christ out of our heart . Wherefore it s no wonder that great Schollers , should bee erronious in many points of Religion : for looke to their lives , and we shall see them envious , and ambitious ; they maintaine Idols in their hearts , they account not those things losse , which must be losse , or else they must account Christ losse . Secondly , This knowledge of Christ is an excellent knowledge , better than the Iewes , who had all their knowledge shadowed out in ceremonies : but this is unvailed , and therefore Christ said , Blessed are the eyes that see those things that you see . And as the estate of the Church growes more excellent now , than before Christs comming , and shall be most excellent hereafter in heaven : even so our knowledge doth , and shall grow in its excellent perfection . It s better also than humane arts and sciences : not in regard of the Authour , for all knowledge is from God ; but First , in regard of the manner of revealing therof : for whereas we come to the other by the light of nature and reason , this is inspired into us by the spirit . Secondly , In regard of the matter of this knowledge : which is farre beyond the other , for this teaches the natures and person of Christ , God and man in one person , which may swallow up the thoughts of man. Great is the misterie of godlinesse . In the next place , It teaches us his offices : that he is a King to rule over us , and deliver us , a Priest to make us acceptable to God , a Prophet to teach and instruct us . And thirdly , it teaches us the benefit of his offices : exercising them in his state of humiliation , and exaltation . Fourthly , It teaches us to know our duties : to entertaine him , rest on him , glory in him only , and that all other things are losse in comparison of him . This knowledge is better than other knowledge , in the effects it hath : it being a transforming knowledge , 2 Cor. 3.18 . It makes glorious , happy , full of comfort , carrying the spirit with it , which changes us into his similitude , and therefore is it called the word of the spirit . In the fourth place , it s better than other knowledge , In regard of the depth of the knowledge : and therefore called , The manifold wisedome of God , Ephes. 3.10 . That a virgin is a mother , God is become man , this is farre above naturall reach , and therefore Christ may well be called wonderfull , Esay 9.6 . who being God , should be also man , die , rise , and ascend farre above all power . Fifthly , This knowledge is a sweet knowledge : and therefore excellent . It telles us who were miserable , and lost ; it telles us also of redemption , of a kingdome , of a Saviour . How sweet are thy testimonies to my mouth , Psal. 119.103 . And if the promises here bee so sweet to us , what shall then the accomplishment of them be to us hereafter . This knowledge , furthermore is excellent , In regard of the continuance thereof : the knowledge of other things dies with the things ; the world must perish , and what use is there then of our skill in the nature thereof : onely this knowledge abideth for ever , working grace , love , heavenly mindednesse , and brings us t is to glorie . In the seventh place , This knowledge of Christ , teacheth us to know God aright : his justice in punishing sinne his wisedome and mercie in reconciling us to him , and in willing that Christ should become man , and dye for us . Neither could we know these things , but by knowing Christ , who is the ingraved image of his father . Furthermore , It teaches us to know our selves : our filthinesse , our ignorance , in esteeming tri●lingly of sinnes , counting them veniall : But great surely must the sore be , that necessarily requires such a salve , and such a Physitian as Christ , and his blood to be shed for the curing thereof . In the next place , This knowledge is altogether sufficient in it self without all other knowledge ; and none without this to make a man wise to salvation , both of soule and body ; and all men without this , are but fooles . For Use hereof . This improves the shallow conceit men have of Divinitie : that the knowledge is but shallow , that every man may know it , and that any man may soone have enough thereof . But alas , St. Paul had a large heart , and had more in●ight into the deepe mysteries of this knowledge than such , how ever they boast , and yet he desires more , and could not pierce to the depth therof , for none ever could doe it but Christ Iesus onely . Nay , the very Angels they desire to pry , and look into , and to know more of these deepe mysteries , 1 Pet. 1.12 . It s therefore no shallow knowledge . In the second place , This ought to put us in minde to put apart times , to meditate of the excellencie of this knowledge : and to this end , we are to emptie our selves of whatsoever fills us . Especially , we are to emptie us of sinne , and of care for the world , and the vanities thereof , and the knowledge of them : because both it , and they shall all perish ; make no excuses of venturing displeasure , or suffering discommodity : true love pretends no delayes , nor will indure them . Behold Lord , halfe of my goods I doe give to the poore , and I doe restore to every man his owne , said Zacheus . In the next place , We must call upon God to open our eyes : that we may see and know his nature , his offices , his benefits , and our duties , to know more distinctly , effectually , and setledly , to see the wonders of his law : that we may be even ravished , when we behold his fulnesse . We In the fourth place , are to frequent places , where we shall have a fuller knowledge of Christ : such places where the commerce is betweene Christ , and the Church , in the 5. Cant. 1. vers . Christ had made love to his Church , and woed her by his gracious promises : she in the 2. ver . being drowsie , pretends excuses . Hereupon Christ goes away , but leaves a gracious scent of his quickening spirit , enough to stirre her up to seek after her well-beloved that was gone ( to the 8. vers . ) who asking after her well beloved , those whom she enquired of , enquired of her who he was ? and upon her description of him , are enamoured with him , and stirred up to seeke him also : ( where by the way marke the benefit of conference ) Cant. 6.1 . and are told that he is gone into his garden to the beds of spices : that is , into the congregation and assembly of his Saints . If we will know Christ therefore , wee must goe into these gardens , where hee is ever present , and there will he teach us . And then shall we be stirred up to magnifie Gods goodnesse , and mercie , that hath reserved us to these times of knowledge : and this marvailous light , wherein we are more blessed than Iohn , who was the greatest of those borne of women , we see ( more than he saw ) Christ our Saviour , already ascended , to bee our eternall high-priest . VERS . 8. My Lord. THis is the end of all our knowledge , to know Christ to be our Lord , for else the Divels knew Christ Paul I know , and Christ I know , said he to those Conjurers , but he could not know Christ to be his Lord. My Lord. Not onely for his title that he hath in me , but My Lord , for the title I have in him : My Beloved is mine , and I am his . Mine he is , for he made himselfe mine , by redeeming me and paying the price for me . My head , from whom I receive force and vigour , my husband , my head of eminenci● : briefly , my Lord , making me his , and stirring up in me , a love and desire to make him mine , and to rest upon him by faith . In the Covenant of grace therefore , there is a mutuall consent betweene God and us : he is ours , we are his by faith to trust on him , and by love to imbrace him , which stirres up the whole man to obedience ; we may not think that this proceeded from a spirituall pride in the Apostle , as though he thought himselfe the onely darling of Christ ; no , they are the words of a particular faith , and love , in the Apostle ; not excluding others from the like , for every Christian must labour for this faith , that we may know Christ to be our Iesus , our Saviour which we shall be assured of ; for if he makes us his , hee will make us to love him , and to say from our hearts , my Lord , and my head : his love of us , is the cause of our love to him ; we love him , because he loved us first , hi● knowl●dge is the cause of ours , he chose us , and therefore we chuse him , and if he loved me when I hated him , surely now I love him , he must needs love me . Againe , we shall know that we are Christs : for then there will be a likenesse of Christ wrought in our hearts . For that spirit that stirres us up to own Christ , doth ever worke the Image of Christ in our soules , as a seale it imprin●s on our soule the image of Christ , in all graces , of love , meeknesse , heavenly mindedn●sse , and goodnesse : if we be the spouse of Christ , we shall represent and shew forth his glory , for the woman is the glory of the man. Else what ere we boast , wee are therein but hypocrites : wee must forsake all in regard of Christ. VERS . 8. For whom I have suffered the losse of all things . HEre St. Paul confirmes his resolution and judgement of the value of Christ above all other things : first , he said he accompted him gaine , and all other things losse : lest men should thinke these were but brags , he inferres he had suffered the losse of all for him , and therefore did so highly esteeme of him : and then it was he was for Christs sake stripped of all , he was in want , hungry , naked , went in danger of his death often , nay he willingly suffered the losse of his priviledges , he was an Apostle , yet not worthy of the name , as he sayes : and for his care in his office , though he were very diligent , yet by it did hee not looke to merit : he suffered the losse of all willingly , he wrought this on his heart , to lose all for Christ : which is the dutie that a Christian must learne , not to be onely a patient , but willingly to lose , to part with all : and therefore wee are bidden to examine our selves , to judge and condemn our selves ; and though the Lord hath not called us to the losse of all , yet winne thus much of thy minde , as to be prepared for to lose all when we shall be called thereunto , and that in regard thereof , we may say we have parted with all , for in that we part with themin our affections , God beholdes it , and takes notice thereof , and likes it , and lookes for it , and therefore he bids us leave all and follow him , and if we forsake not all , honour , credit , yea our lives , we cannot be his Disciples . VERS . 8. And doe count them but dung . SHewing his lothing of them , and that he could not in dure the thought of them , but did abhorre it as dogges vomit or dogges meat , accounting it fit meat for none but such dogges as he spake before of : if therefore we love Christ , there will bee a detestation of those things that crosse the power of Christs merits , in the same degree that we love Christ , and we will expresse our degree of love of him , by expressing the degree of hatred we beare to other things in comparison of him . But why doth the Apostle so often inculcate these words ? To shew the expression of the largenesse of his owne heart , and thereby to worke an impression thereof in the hearts of the Philippians . Secondly , to shew the power of the spirit , that where it once leades , it leades further and further to a higher degree of love of Christ , that the longer he is loved , the greater will love grow , and more fervent , so as the spirit constraines the person where it rules , that he cannot but speake , Acts 4.20 . Thirdly , to shew the excellencie of the subject , he dwels upon it , that we should thinke highly of it : Also Fourthly , to shew the necessitie thereof , without which we cannot looke for salvation . Fifthly , to shew the difficultie of comming to this esteeme of Christ , and to subdue our proud imaginations of our owne selves , which however it will prove a hard and difficult matter . Lastly , in regard of the Philippians , he knew it would be a difficult matter for them , and therefore he sought out fit words to expresse the nature of the subject , and the truth of his esteeme , thus did the wise man , Eccles. 12.10 , 11. who knew that the words of the wise man are as goades : it s our dutie to take notice hereof therefore , and to learne in what respect these outward things are good , and to ranke them in their right places . VERS . 8. That I may winne Christ. TO winne Christ , in this place , is to get a more neere Communion with Christ , a fuller assurance of him , and a larger portion in him : for St. Paul had Christ already , and that made him desire a fuller injoyment of him , though his heart was not large enough to entertaine all Christ , yet he desired to be satisfied with his fulnesse . First , then , it is here to be granted that Christ is gaine , else why should the Apostle desire to winne him : He is gaine I say , both in himselfe considered , and having respect to us : In himselfe considered , for no jewell is comparable to God-man , to a Mediator , he was inriched with all graces that the manhood was capable of . But much more in regard of us ; for first , he is our ransome from the wrath of God , now we know a ransome must bee a gainfull thing , and of no small price that must satisfie Gods wrath . Secondly , He is not only our ransome , but our purchase , purchasing Gods favour and heaven to us . Thirdly , he is our treasure : for all things for this present life , as also for a better , in him are the treasures of heavenly wisedome , and of his fulnesse we all receive grace for grace : he is our comfort in trouble , and direction in all our perplexities . Fourthly , he is of that precious vertue , as he turnes all to gold : all things are sanctified to us , death , grave , crosses , all which though we be not freed from , yet he turnes them all to worke our good . Fifthly , by him we are made heires , and have title to all things : he is our Lord , and hee that hath given Christ to us , how shall he not with him give us all things , so as in all our wants we may boldly come to the throne of grace . Sixthly , We by Christ gaine such offices as he himselfe had : we are Kings , we are Priests , we are over the greatest of our enemies , no more thrals to lust , or to the world , we may freely offer sacrifice for ourselves and others , in the name of this our high-priest . Seventhly , we have communion with all that are good , the Angels , the Saints , the Ministers , they are all ours to defend and pray for us had the yong rich man this spirit of St. Paul , he would have thought it the best bargain that ever he made , though hee had parted with all , if he had gotten Christ. But it may be said , true , Christ is gaine , but what hope is there for us to attaine hereunto , it may be as Paradise in it selfe , yet kept from us by a flaming sword . I answer , no , this gaine may be gotten ; which is the thing I propound to speake of : Christ is a treasure in a field , if any one will seek he may finde , we had a Saviour before we were borne , he was elected thereunto , and we to gaine heaven through him ; and he was manifested in the flesh in the fulnesse of time to incourage us , and Christ our gaine calles us to buy without mony , and invites us that are loaden with sinne to come to him : Isa. 55.1 . 2 Cor. 5.20 . To this end , he appoints men to lay open his riches to allure us . Secondly , we have the spirit , by which we lay hold on this gaine ▪ if wee depend on God by prayer for his spirit , and when we have gotten but a little portion of this gaine , it makes our gaines increase ; to this end hee gives us the Word and Sacraments : and this condemnes those that live in the field where this pearle is , and have the ministerie to shew them it , and yet they doe neglect this so great a jewell ; and this ought to stirre us up to magnifie Gods goodnesse to us , who hath recovered us that were the lost sonnes of a lost father , and keeps us from returning back into our former natural estate . Thirdly , this gaine is not to be gotten but at a price , it must begotten by parting with all outward things : so farre , as to make them gaine to us ? Ah , but is God thus hard to us , that he will not allow us the injoyment of the comforts of this life , but we must for them lose Christ ? I answer , God denies us not our worldly comforts , for Paul had them . But when they come in competition with Christ , for excellencie and superiority in esteeme ; as also , when thou art called forth for the confession of the truth , then bee at a point to count all , yea thy life , drosse and dung : wee must therefore resolve and fore-cast the worst , and leave not till thou workest this minde within thee , to indure the worst rather than lose peace of conscience . And therefore we may well conclude from hence , that confidence in Christ and in outward things cannot stand together : wee cannot love God and Mammon , and therefore if wee part not with the world , looke to part with Christ ; which we may note against the politicians of our times , that thinke themselves the onely wise men , in their esteeme Paul was but a weake man , and knew not how to esteem things , they can trust in God they hope , and yet provide against the worst ; the time will come , when they will finde they have been made fooles indeed , when God will say he knowes them not , and their riches shall take their wings and leave them , without hope of comfort . And therefore let us acquaint our selves with Christs value , with the vanity of outward things , and meditate hereon , and at length thou shalt finde the same minde in thee , that was in St. Paul. In the last place we may hence observe , who they be that have not gained Christ : for are there not many that will not part with a sinne , no though it be a sin that brings no profit or pleasure at all with it , as swearing and blaspheming Gods name , nay are there not those that ( Iudas like ) sell Christ for 30. peeces of money , nay , it may be for lesse . A goodly price to set heaven , happinesse , and their owne soules at , let any man tell them hereof , they will sweare you do them open wrong , and be ready to cut your throat for saying so , how farre are these from true grace ? The fourth and last generall observation is , that when we have parted with all , we are to know that we are gainers : For Christ in Mark. 10.30 . saith , ( whose promises are yea and amen ) That he shall have a hundred fold in this life ● that is , so much content as shall be worth an hundred fold : for when a mans conscience can tell him , these and these things I parted with , onely to obtaine peace of conscience , that peace of conscience shall give him more content , than the whole world can bring to him , and what can a man desire above content and comfort , it s all we seeke for here , which if we have not , all is nothing . Secondly , he that hath Christ can bee no loser ; for in him all things are , Eminently and Fundamentally : for he is Lord of all , and what I lose for his sake ( if it be good for me ) he hath said I shall have it . Hence we may see therefore , the wisest man , and the noblest spirit , who is the wisest man ? He that makes the best choyce , its judgement makes a man : not hee that hath confused notions swimming in his braine : Now a Christian considers things , layes them together , judges of them duly ; he therefore is the wise man. The wicked man he is a foole , he parts with an invaluable pearle , for his present delight in a few idle , vaine , childish bables and toyes . Who is also the most truly noble minded ? An advised true Christian , he is able to set at nought that for which the world forget God , heaven , soule and all for ; hee can despise the pleasures of a Court and of a countrie , his eye is on his soule , on heaven , on the innumerable companie of Angels , on that presence where is fulnesse of joy : a wicked man routs in the durt of this world , see what manner of stones and building are here , that is their delight , to admire the stage of this world : But had they knowne this gift of God , this peace of conscience , and the comfort thereof , they would looke after another citie and foundation , whose builder onely is God. But how shall we know whether wee have made this choyce , or not ? I answer , by these signes ; First , if a man accompts of any thing , his eye and minde will be on it : if we account Christ as our gaine , our hearts will be set on him continually ; if he be our treasure , our hearts will be on him . Secondly , if we have made choyce of him , our hearts will joy in him above all things : as he that found the jewell , went away rejoycing . Shew me the light of thy countenance , for therein doe I delight , saith David ; where true beleefe is there is joy : Zacheus , the Iaylor , and the Eunuch , after they were converted they rejoyced . This makes a covetous man not regard at all what men say of him , for hee hath that which they would be glad of ; so ought it to be with us , let us be taunted , mocked , flouted at , if we have chosen Christ , ●ll's one , wee have other things to comfort us , and our eyes will be upon them . The third note is , if we can part with any thing for Christ , and indure any hard measure for the sense and assurance we have in Christ Iesus : many are so farre herefrom , as they will not part with the least earthly pleasure for Christ ; such as these , though they say they have peace of conscience , they lye , for they can have no more peace of conscience , than they have love to Christ , nor more love , than they have an esteeme of him above all things . Fourthly , hee that hath made this choice , must part with all things what ever he loves , yea his dearest affections & lusts : for a bird catched , though but by a wing , yet is she as surely the fowlers , as if her whole body were bound ; so if we favour , or like and imbrace but one sinne , though we thinke not thereof , there is a floud of sinne comes in at that gate , he that is guiltie of one sinne , is guiltie of all . But the weake Christian will object , are wee not ( yea the best of us ) troubled with our personall secret infirmities , what shall then become of us ? I answer , feare not : for its true , though the best child of God be thus troubled , yet hee pleades against it , he hates it , he undermines it , and strives against it , and thus opposing it , it is not accounted to him by God. But if hee forsakes all sinne in heart but one , the devill will suffer it , and indure it well enough , for he knows he is sure enough . The fifth note is , That such an one can be content to be at some cost , yea losse and paines for the Word , for the field wherein this pearle is hid : hee that is not of this minde cares not for the word . It is not that men can speake well and commend it , for many will doe so , yet afterward make a mocke of it , especially being in some company : but he that esteemes it once will ever esteeme it , and in all company wil extoll it . Herod a very reprobate , may seeme well affected , where there is no temptation , or while the word is preached , can this be a plea to God at the last day , who searcheth and knowes thy heart , many dream they have this , when indeed they have naught but the shell . How few can say in truth , I have denied this or that commodity , and refused my profit for Christs sake : Those that have done this , let them know they have a most rich gaine , and the best gain of all others ; they have an universall gaine , that will comfort at all times , riches and honours cannot cure the troubled minde , neither can they deliver in the day of wrath . Then in the next place , let them know they have an everlasting gaine , that will comfort us for ever and ever . In the last place , such as have won●e Christ , they have such a gaine as makes them that have him , truly rich , and noble , and good : other riches without grace , doe corrupt us , the Image of God is the true and intrinsecall worth : Let this incourage us to labour to get Christ , to attend the meanes that lay his riches open ; and thereby shall our love bee so stirred up , and our judgement so sanctified , as wee shall bee of St. Pauls minde , to account all other things losse in regard of him : and therefore it s no wonder that those that have not the benefit of the meanes , want this esteeme . VERS . 9. And be found in him . SOme reade the words actively , th●● may finde Christ ; but the phra●e is in the originall varying from the former , and therefore it is better translated as we have it , passively ; But when is it that St. Paul desireth to be found in Christ ? Ever no doubt , but especially at the houre of death , and day of judgement . The Phrase implies , first that there is an estate in Christ ; Secondly , an abiding in it ; and Thirdly , to be found abiding in him . For the handling whereof , wee will first explaine the phrase ; Secondly , we will shew what doctrines it doth cleere , then we will come to some instructions arising therefrom . The phrase , to be in Christ , is taken from plants which are grafted into stocks , or from the branches which are said to be in the tree , thus are we in the vine ; it s Christs owne comparison , and of this union with Christ , there are three degrees . First , we are in Christ , and in God , first loving us , and so wee were in him before wee were , he chose us from all eternitie . Secondly , when Christ died , then we were in him as a publike person . Thirdly , we are said most properly to be in him , now when we beleeve in him , and thus principally is the sense understood in this place : and thus we are in Christ , not as the manhood is in Christ , but mystically ; not as friends in one another by love , but by faith wee are ingrafted ; as truly as the branches are in the vine , so are we one . But Christ is in heaven , wee are on earth , how can we be united to him that is so farre distant from us ? I answer , if a tree did reach to heaven , and have its roote in the earth , doth this hinder that the branches and the roote are not united ? In no wise . So Christ he is in heaven , and we on earth , yet are we united to him by his spirit , and receiving influence from him of all grace and goodnesse . Now le ts see what doctrines are cleared hereby : first , it cleares the point of justification by Christ : For if the question be , how wee are saved by Christs righteousnesse ? I answer , Christ and we are both one , doth not the eye see for the bodie , are not the riches of the husband and wife all one ? yes , and even also whatsoever Christ hath is ours , he is our husband , he is our head . In the second place , it cleares the matter of the sacrament : the Papists would have the bread transubstantiated into the bodie of Christ , that it may be united to us . I answer , how is the foot in the head , is it not by spirituall vigour passing to and fro through the body , but chiefly in the head : it is not therefore necessary that there should bee any corporall union . Nay , Christ comforted his Disciples more by his spirit when he departed from them , than he did by his corporall presence . We say also , that the mysticall body of Christ is invisible , because the spirit whereby we are made one is invisible . This should comfort us at all times , and in all estates : before we were in Christ , we were in an estate of horrour , in an estate of damnation , now to be reduced to Christ : ( what comfort is it to be one of a politique body it s but for life , or to be in any mans favour it s but at will ) this is a most excellent , glorious , and eternall being , that mans nature should be so highly advanced as to be unit●d to the Godhead , yea our persons are mystically united to Christ. Secondly , In all crosses or losses , what though we lose other states , here is a state cannot bee shaken . Thirdly , in the houre of death wee are in Christ : and blessed are they that dye in the Lord ; death that separates the soule from the body , cannot separate eyther from Christ. Fourthly , after death can it go hard with me that am in Christ , that am his spouse , I am in him in whom is fulnesse of comfort . Fifthly , in all wants here , I have him to supply all , hee will give what is necessarie ; if we should have fulnesse of grace here , we should not desire to be in heaven hereafter . Sixthly , in persecution all my hurt redounds to him : Saul , Saul , why persecutest thou me ? that which thou dost to my members thou doest to me ? In the fourth place , let us consider how this being in Christ , is a ground of doing of all dutie . I say therfore , it will direct us in duties to God , towards men , and to our selves . First , in duties towards God , how thankfull ought we to be to him : for taking us to himself , for being Emmanuel God with us , so that wee are become bone of his bone● what need wee now Saints or Angels to intercede for us , who should Christ heare above his owne flesh ? For duties towards men , this ought to stirre us to duties of peace and unitie , shall wee be so unnaturall as to fall out with the members of our owne body , Non est concors cum Christo ubi est discors cum Christiano . Secondly , it ought to stirre us up to duties of respect to each other : considering they are members of Christ as we are , and shall so be found in him ere long . Thirdly , this should stirre us up to charitie to the poore members of Christ : they being his members are fellow members , and in loving them and doing them good , we sh●w our love to Christ himselfe . And in the last place , towards our selves we are to carry our selves with more respect : and not to prostitute our selves to every base pleasure : consider in whom am I , & to what I am redeemed , and with what price ; shall I make my bodie the member of an harlot , who am the member of Christ , this pride and high esteeme of our selves above base pleasures and lusts , this is commendable ; and therefore the Apostle had good reason thus to account of these earthly things to bee drosse and dung . In the second place , this will teach us to see our residence in Christ , and growth in him : for if we be in Christ , wee will have an especiall eye to our conversation , that we be not feet of iron and clay under a golden head , as many base licentious drunkards and filthie persons esteeme of themselves : will Christ owne such members as these , think we ? no , those that are in Christ Christ will be in them , discovering himselfe by ruling in them ; his house is holy , if we bee of his house , we will not desire , grieve , nor affect , but by the sway of his spirit . In the last place , How shall we come to be found in Christ ? I answer , we must first come where he is ; we shall finde him in the Temple , teaching and strengthening our faith , and love , and so in our judgements and affections we shall bee in him . Secondly , we must separate our selves from the contrary to Christ , as a loyall wife will from all doubtful acquaintance ; we must depart from Antichrist , our owne corruptions and lusts , and dayly we must labour to get ground of them . And from the words this wee may learne ; First , that a Christian is continually under Christs wing , till he be in heaven : else how could the Apostle desire to be found in him at the day of judgement . Secondly , we learne that there is such a time when God will , as it were with a Candle , search men out , and lay them open as they are . This is not thought upon , men now shuffle it off , I shall be saved as well as any other , and this and that good company I am acquainted withall : trust not , I say , to good acquaintance , there is a time of separation , when thou shalt bee found out as thou art in thine owne colours . Thirdly , hence we learne that the foundation of future happinesse must be laid now : before we can be with Christ in the Kingdome of glorie , we must be his members in the Kingdome of grace : dost thou live therfore a corrupt and carnall life here , never thinke to be found in him hereafter . And therefore let the uncertainty of this life be a spurre to thee , to watch over thy wayes , so as thou be such at this and all other times , as you would be willing to bee found at that day : many boast hereof , but their lives savour nothing hereof , but are knit altogether to their lusts or to Antichrist ; woe to such , they shall goe on the left hand . But snch as Christ findes in him , it must needs go well with them , Christ will not judge them for whom he died , but shall set them on his right hand for ever more . VERS . 9. Not having mine owne righteousnesse which is of the Law. IN these words and those following , the Apostle , layes downe summarily his desire ; fi●st negatively in these words , he desired not to be found in Christ trusting to his own righteousnesse , implying a difference and distinction betweene his righteousnesse by the Law , and that by Christ : the righteousnesse by the Law he disclaimes ( as any way meritorious ) and that as well habituall , wrought by God in him , or actuall righteousnesse , consisting in the outward workes that he did , and that with good reason : for first mans righteousnesse is but finite , and therefore unfit to worke or deserve infinitely , and impossible to deserve heaven and the joyes thereof . Secondly , this righteousnesse is imperfect and stayned as a menstruous cloth and unable to quiet or satisfie our owne consciences , much lesse God , who is greater than our owne consciences : and therefore the Saints prayed , Enter not into judgement with thy servants Lord , for in thy sight shall no flesh be justified . But the Papists answer , the worke of God is perfect , but our righteousnesse is the worke of God , and therefore perfect . We say , that the workes of God are within us or without us , the works of God without us are perfect , but those that are within us are imperfect , still savouring of our polution and corruption , by reason that the old man in us perverteth all that is good in us , and therefore partus sequitur ventrem . Secondly , it is true that the workes of God within us are so farre perfect , as tend to the end hee workes them for in us , but our righteousnesse was never ordained of God to that end , as to save us by them , and therfore they cannot accomplish that end ; but God workes this righteousnesse in us , to convince us of our owne weaknesse , and to be a testimonie of the presence of his spirit in us : Paul therefore sayes not , I will not have mine owne righteousnesse , but I desire not to be found in my righteousnesse ; so as to merit salvation thereby . VERS . 9. But that which is through the faith of Christ , the righteousnesse which is of God by faith , that I may know him and the power of his Resurrection . THat is , that righteousnesse which is in Christ , but laid hold on of me , and apprehended by faith , and all that righteousnesse that he had , both active and passive as Mediatour , but especially his passive , for he was born obedience , lived and dyed for us : and this is that which St. Paul desired to be found in , and this is that which we must trust to . But how can this righteousnesse performed wholly by him , be mine ? I answer , by faith it s made ours , for if Christ be ours , all his righteousnesse must consequently be made ours . But how can this righteousnesse performed by Christ be sufficient for us ? I answer , first because God ordained it to that purpose : 1 Cor. 1.30 . Christ by God is made to us wisedome , righteousnesse , sanctification and redemption : and to this end , God the father sealed him , Ioh. 6.27 . Secondly , I say Christ is a second Adam , and a publick person , and became ours , wee then being in his loynes , so the righteousnesse of Christ is made ours , wee being borne in Christ by faith , and found in him : hee being our head , we have a spirituall life descending upon us ; he being our husband , all his goods are ours also . This point is the soule of the Church , and the golden key which opens heaven for us : if we joyne any other thing to it , it opens hell to us , as God will reveale at that great day . It s true the Papists doe acknowledge now that their good workes are not of themselves , but from God : but thus did the Pharisee , he thanked God that he was not as other men , nor as the Publican ; but the poore Publican disclaiming all such goodnesse , went away justified rather than the other : let it bee our wisedome therefore to relye onely on Christ , whose obedience and righteousnesse is so all-sufficient , as nothing may bee added thereto , and say with the Apostle , not I , but the grace of God in me . VERS . 10. And the fellowship of his Sufferings . THe Apostle having shewed his desire of Christs righteousnesse , now comes to shew his desire also of having communion with Christ in his sufferings ; shewing that whosoever brags of justification , he must shew it in his sanctification : he must shew that he hath his part in the fellowship of his sufferings , if hee meaneth to shew he hath his part in the power of his resurrection , water is not alone , but water and blood must goe together . Now Christs sufferings are either for us as mediatour , or with us , as being our head , and we his members : As mediatour he suffered death , which was onely for our good , we can have no trust in our death , as to deserve any thing thereby as he did : for by his death he appeased Gods wrath , and got his favour to us which we lost , and by it he sanctifies our sufferings , and puls out the sting of all our afflictions ▪ as it is with the Vnicorne , who having put his horn into the water , discharges all poison thereout , so as the beasts may freely drinke without hurt : so it is with us wee may suffer and indure afflictions without hurt , seeing Christ hath purged them of all poisonous nature that was in them . But there are other sufferings , that wee and Christ suffer joyntly , he as our head suffering with us his members ; for as if the foot be grieved , the head is grieved , so the Christians sufferings are called Christs sufferings : and a Christian must looke to suffer , if he be a lively member of the body of Christ. Yet is not every suffering of affliction Christs suffering , for a man may suffer justly for his deserts , notwithstanding even then when a man suffers for his faults , after repentance Christ may bee said to suffer with him : and therefore the Fathers called the death of the repentant Thiefe , a martyrdome . For in all our sufferings Christ is in us , teaching and helping us to beare them with patience , and as a sanctifier of all of them to a blessed end , and as one that frames us to beare all of them , even as he himselfe did . This ought to teach us to conceive aright of the estate of a Christian , that hee is not alone when he seemes to bee alone : Christ leaves them not in miserie , no for in miserie he is most neare and present . It is therefore a good estate ( though miserie in it selfe be not desirable ) for Christ desired to die , and not to die ; and so we in severall respects may doe : for if wee regard death as a destroyer of nature , so is it not to be desired , but considering it as the will of God my father , so are we to desire it , and yeeld our selves to it : and accordingly wee desire not afflictions for their proper naturall good , yet in regard they are a meanes to prepare and fit us for heaven , we say with David its good for us to be afflicted . In the second place , this will teach us that we are not to feare any thing that we shall suffer ; because there are more with us than against us . Ioseph in the dungeon , Israel in Egypt , Daniel among the Lions , the three children in the fire , Paul in prison , feared not danger : for what cared they , so long as they knew God was with them , and therefore they rejoyced ; if we have Christ we have all , if we want Christ we want all . Thirdly , this may serve to daunt Christs enemies , they cannot hurt the least of his little ones but they hurt him , Saul , why persecutest thou mee ? Fourthly , this should teach us to take part with Gods children ; what though they suffer affliction ? Moses chose the better part , that did chuse to bee with the afflicted people of God , before the Court of Pharaoh ; wicked men may bite and kicke , but they can doe no hurt , lingua malorum est lima bonorum . VERS . 10. Being made conformable to his death . THis conformitie here meant , is not in regard of the end , that as Christ dyed for sinne , so should we ; but in the manner of suffering as he did suffer and die , so must wee suffer and desire death . Secondly , as he died patiently and meekely , so must we suffer patiently and meekely . Thirdly , as he had , so must wee have sweet comforts to sustaine and support us , and Fourthly , as he had , so must wee indeavour to obtaine the same issue of our afflictions , that is , eternall glorie ; briefly , we are to bee conformable to Christ in grace , in suffering , and in glorie , all these are unevitably linked together , and our head having led us an example , we are to follow . Every Christian must therefore die to sinne , as Christ died for sinne . But how shall we know whether wee die to sinne or not ? A dead man does no harme , hath no power ; contrarily are we strong to commit sinne , and doe we earnestly intend it ? surely wee are not mortified . Secondly , dead mens senses are not delighted with faire and sinfull objects , if we be dead with Christ , let the sinfull objects bee never so delightfull , they will not move us or affect us one whit , nay , they will be distastfull to us . Most are of a contrary minde , offer them good discourse and occasions , they cannot away with them ; offer any fleshly pleasure , ( like tinder ) they are soone set on fire , such as these , as they have no heart to suffer for righteousnesse , so if for vaine glory they would : neither would God honour them so much as to suffer them . For grounds of this doctrine : First , its honourable to bee like Christ our Captaine , our head , our husband . Secondly , it s not proportionable for the head to be crowned with thornes , and the members to bee clad delicately : that the naturall sonne in whom is no blemish should suffer , and the adopted sonnes who are the causes of all offence should goe free . It is equitie that we having taken Christ for our husband , he should bee accompanied by us in sicknesse and in health , in dishonour as in honour . Thirdly , it is long agoe decreed of God , and predestinated : and therefore cannot bee avoyded . Rom. 8. ● . 9 . Whom hee did fore-know , them he predestinated to be conformed to the Image of his Sonne . Fourthly , its equall that if hee were conformed to us , we should be conformable to him : now he was conformed to us , in that hee suffered that which wee should have suffered , and did that for us which we were to do and could not : he having drunke deepe of the cup prepared for us , let us therefore at the least taste of it . Yea , let us suffer any thing with an undaunted courage , when we are called thereto for Christ he will come with comforts , he is not emptie , he will make us like him , hee will prepare us hereby for glorie , feare not therefore , God will turne all thy troubles to thy good . And thus we doe fill up the measures of the afflictions of Christ in our flesh . Col. 1.24 . And are made partakers of Christs sufferings . 1 Pet. 4.13 . We have the like exhortations hereunto , 1 Pet. 2.21 . 1 Pet. 3.14 . to 18. Thus did Paul 2 Cor. 4.10 . hee carryed the dying of Christ about with him . Let no Christian therefore promise to himselfe immunitie from crosses , he that will be a Christian , must be conformable to Christ , and he that will be like to him in glorie , he must be like to him in drinking the Cup hee dranke of , while hee was here in the flesh . VERS . 10. If by any meanes I might attaine to the Resurrection of the dead . BY Resurrection of the dead , he meanes the glorious estate after this life , whereas the resurrection is but the beginning : and the words sound as much in effect , as if the Apostle had said ; I know I shall be happie at length , but betweene this time and that , I know I shall meet with troubles , with many crosses ; yet let the way be never so difficult , I passe not by any meanes to come to such an excellent end , as the resurrection of the dead is : in which words wee will First , consider that there is a happie estate reserved hereafter , which begins with the resurrection of the bodie , whereby wee are farre more happie than the Angels that fell , and also more happie than we were in our first estate in Adam , which we lost : and therefore our hearts should be inlarged with thankes to God , that respects us above the Angels whom hee hath left without hope of recoverie . In the next place , consider that the beginning of our blessed estate hereafter , is at the resurrection : which is called the day of restoring of all things , and a time of refreshing , Acts 3.19 . It s a day when all good shall be perfected , and all evill shall cease , all griefe of minde , all trouble of body , and death it selfe , shall be swallowed up into victorie . But why are we not happie before our resurrection ? I answer , because our bodies and soules are partakers of miserie and sinne here , and therefore cannot partake of fulnesse of happinesse , before they be united together again . God will have us to stay while all his familie of blessed Saints shall meet together , as well us that are now alive , as our seed and posteritie after us . In the third place observe , that the Apostle makes resurrection of the dead the last thing : establishing thereby an order , that there must be meanes to the resurrection , and then the resurrection it selfe . Ought not Christ to suffer these things , and so to enter into his glorie : Math. 28. And if we suffer with him , we shall also reigne with him : the second resurrection must begin with the first , we are sonnes and Saints hereafter , but so we must also be here , onely a difference there will be in degree of holinesse : this resurrection doth not follow every manner of life , although men ordinarily expect a crowne without crosses , and never looke for justification and sanctification , but thinke they shall be in heaven at an instant without them . But we must suffer with Christ in Mount Calvarie , before wee come with him to the Mount Olivet . In the fourth place , wee may likewise note , that its hard to come to heaven : because of this order established by God , not in comparison of the end , for that surmounteth in excellencie the hardnesse of the meanes , but in respect of the meanes , some by faire death , with many crosses in their life , some not by many outward crosses , yet have store of inward troubles of the minde , by reason of their inward corruption that doth trouble them : others by violent deathes and by martyrdome : the wayes are so many , and the meanes so diverse , as there is no certainty which way wee shall passe . As St. Paul knew not the meanes , so he cared not what the means were , for he was content to go thither by any meanes : let the cup of affliction be never so bitter , the glorie insuing will sweeten all . Away therefore with all idle and secure thoughts of sparing our selves : Pitie thy selfe , said Peter to Christ , but was answered sharpely , get thee behinde me sathan : no , the way is very hard , we must come to health by physick , the end is so amiable , as it will sweeten all sowre meanes , and therefore its good for us to be afflicted ; crosses bring at length the sweetest comforts . Denie wee our selves therefore , in Christs cause , know no bodie , looke upon God and Christs promises , and promise wee ourselves no more than God promises , it s beyond our knowledge what God will doe with us , he promises no immunitie from crosses . Nay , the Saints and the Apostles chose crosses and afflictions , rather than the pleasures of sinne , who were wise , and had triall of both kindes , and yet accounts these momentanie afflictions , not worthy of comparison with the glory that shall bee revealed , they were but light ; 2 Cor. 4.17 . Rom. 8.18 . And if wee would truly beleeve this , it would be easie for us to be resolved as St. Paul was , to come to heaven by all assurances , and to come to all manner of assurances , by any meanes : for no worldly thing can bring content , like these heavenly assurances , of the presence of the light of Gods love , which the children of God will by no meanes lose . Secondly , in all crosses let us not looke into the state we are in , so much as that we are going into : we are going to a Pallace , let us not bee dejected in the consideration of the narrownesse of the way that leadeth thereto . God will not suffer this fierie triall to consume any thing but drosse , and therefore let us with Christ suffer the crosse , and despise the shame , Heb. 12. Thirdly , labour for a right esteeme of the things of this world : they are but momentarie and fading , yea our lives they are given to us by God , what if we part with them , if it be for his cause , he will bring us to a better life , which shall not be taken away from us , and this life we must part with ere long : and thus we ought to worke on our selves by often meditating of them , as the Saints have done . In the fourth place , we are to labour to strengthen three graces in us especially : Faith , to assure us that wee are the children of God , and that we have heaven and all things belonging thereto , laid up for us ; and we are to labour to see more and more into the valew of them : and then we are to strengthen our Hope , which makes us cheerfully to undergoe , and doe any thing for Gods cause , through our expectation of that which faith beleeves . Lastly , let us cherish our love of Christ ; this made St. Paul desire to be dissolved , and to bee with Christ : which was best of all . And this love comes from Faith and Hope , and these together will breed a largenesse of heart , that cares for no worldly thing , and will bee daunted with no affliction or crosses what ever . But how farre are we here from ? did St. Paul part with life ? It pertaines not to us , no not to leave a new fangled fashion , nor an oath whereby wee teare Gods name dayly : alas , where is faith , what corruption is here overcome , which of us will ever be of Paul or Davids minde , to become vile or base for Gods cause ? where is he that will indure a scoffe or scorne for religion ? let us beg of God this large spirit , and large affections , the children of heaven have a free spirit , basely esteeming all worldly things : Zacheus when hee is called cares not for his goods , nor Paul for his priviledges . The Stoicks commend this resolution in men , to be willing and readie to die : alas , crosses and afflictions Paul esteemed not , so as he might attaine to the resurrection of the dead : these are the things that the Stoicks feared most , and it was the feare of these made them so willing and readie to die , together with a base servitude to pride : but a Christian heart is more noble , it not only feares not these , but it contemnes them ; yea cares not for life without afflictions , but with joy can undergoe all manner of torments . Let us therefore take heed how wee quiet our selves in our earthly dwellings here , supposing our estate to be happie , surely it is the maine ground of Apostacie ; wee shall never come to see the price of religion , nor the excellencie of a peaceable conscience , nor the vanitie of these things , so long as we blesse our selves in them . And contrarily , let us exercise our graces in the dayly trials we meet with here : doth favour of great men , doth pleasure , profit , or honour , crosse and oppose thy conscience , let the peace thereof be preferred above all evermore ; else shalt thou never come to Pauls holy resolution . And dreame not of a vaine emptie faith , thou hast no more than thou dost practise , it s not Lord , Lord , that will prevaile at the day of judgement , but Christ will be ashamed of them at the day of judgement , that made no more account of him while they lived , than to preferre every vaine , idle , wanton delight and pleasure , before his honour . VERS . 12. Not as though I had already attained , either were already perfect . IT is a correction of the Apostle ; hee formerly spake of his desire , choice , and esteeme of Christs death and resurrection , and the force thereof hee found in him : Now lest secret insinuating proud conceits might arise , either in himselfe or in them , concerning his holinesse , hee crosses them with a Not as , shewing that the best estate of Gods children in this world is imperfect : there is ever some thing to doe or suffer , some lust to conquer , or some grace to strengthen . There is no absolute perfection but onely in God himselfe , yet in Christians there is a kind of derivative spirituall perfection , which consisteth chiefly in the parts : a Christian hath this perfection , he hath all grace in some measure ; we have no other perfection , no not so much as perfectio viae , though the Papists say they have it , indeed we are so far from it , that never could Christian keepe the rules of nature ; much lesse can we attaine to the perfection of obedience to the law , for by it we are all cursed : nay in Christ none attaines to evangelicall perfection of grace so as thereby wee can be justified , as by a worke of our owne , for our righteousnesse is but in part ; and this perfectio viae , which they boast of so much , differs not from their perfectio finis , no more than love to a man raised by good report of him , differeth from love caused by the good I finde in him , by personall communicating with him ; and this is onely in degrees in nature , they are the same love . But why , or how is it that there is no perfection of grace in this life ? Because , there is and ever shall be in us , during this life , a perpetuall combate betweene the flesh and spirit , so as one weakens and hinders the other . Paul at the best found a law in his members warring against the law of his minde , Rom. 7.23 . the flesh continually lusting against the spirit . Gal. 5.23 . Hindering us from doing good , or in doing good , or in doing thereof , from doing it in a right manner . But the Papists object , love is the fulfilling of the law , we may love : ergo , we may fulfill the law , and consequently be perfect . I answer , love , in the abstract being perfect , is the fulfilling of the law , but in this or that subject it s not perfect : Pauls love , nor Peters love was not the fulfilling of the law . They urge further , all Gods workes are perfect : ergo , the grace that is in us . It s true Gods workes are perfect , but in their times when they are finished ; grace at length shall be perfect in us . Secondly , all Gods workes without us are perfect , as justification and glorification they are perfect , for we are perfectly justified even now , but his workes within us , such as are his sanctifying graces , are not perfected till our time of glorification : for he suffers the old Adam to be within us for divers reasons , so long as we live in this earthly Tabernacle . For use hereof , observe this as a ground for justification by faith . Paul , Rom. 5.9 . proves , that even now he was justified , and in this place he denies and disclaims absolute perfection , and therefore could not be justified by it ; and therefore must needs be justified by faith : if it were his case , it is much more ours , who come not to that measure of the fulnesse of grace that hee attained to . Secondly , this may serve to comfort Christians that finde themselves burthened with diverse wants , with dulnesse and frowardnesse of spirit , and with manifold corruptions , and are induced thereby to call in question their Christian estate , let them looke upon a better patterne than themselves , they may bee growne Christians , and yet complaine with Paul of corruptions . Nay , the most strong Christians see most deeply and cleerely into their corruptions , and finde most opposition . There is in all men by nature , a spring of Poperie , they would faine deserve heaven by a perfect and holy life , without blot ; and God to humble them , suffers corruption to checke them , and to keepe them under , who else would bee lifted up through good conceipt and esteeme of themselves . Thirdly , it may serve as a caution to many , who being reproved justly for their faults , what ( say they ) we are not Angels : you have your owne imperfections as well as I. And stirre them up to any good dutie , they are presently so good , as those that are better than they , are too precise and too nice : St. Paul contrarily rests in no degree of goodnesse , but strives on to perfection : and it s the devils sophistrie to turne that to a plea for negligence , which should stirre us up to be more diligent , watchfull , and carefull . VERS . 12. But I follow after , if that I may apprehend that , for which I also an apprehended of Christ Iesus . THe word that is translated , I follow after , signifies properly to labour with earnest intention of the heart and affections : and the lesson that we may hence learne is , That the life of a Christian is a laborious and painfull life : for in what proportion the things we labour for , are more excellent than these worldly things , so much greater our desire and labour should bee in the obtaining of them , than in the obtaining this worlds goods : and to this end , the Scripture ever inforceth this dutie with words sutable to our worke ; Labour for the meat that perisheth not , strive to enter in at the straight gate , give all diligence to make your calling and election sure . Those that will take no paines , it s a sure signe they finde no sweetnesse in the thing , and therefore in such there can bee no true goodnesse ; and hence we may observe a difference between the desires of men , some are effectuall , some uneffectuall ; those that are uneffectuall commonly desire and delight in the thing they desire , but will none of the meanes : let me die the death of the righteous , sayes the wicked man , glory and happinesse is excellent , but the gate is narrow , the way is tedious and full of trouble , he will none of that ; we will laugh at one that shall wish his work and jorney were done , when as he will sit downe and never goe about it ; why should wee not much more laugh at such sluggards that wish dayly , O that they might bee saved , when as they doe not onely not further , but hinder their salvation . But where true desire of grace is , there will will be joyned thereto an indeavour , with jealousie over our corruptions , with griefe and shame for them , and for our backwardnesse and want of goodnesse , for else hell itself is full of good wishes and desires : if we meane to be better , we must use all meanes , undertake all paines and travaile with vehemencie , even as those that pursue gains with delight , they follow through thicke and thin , especially if the gaine bee in the eye , and those that goe for companie , they are soone tired ; and thus did Paul , hee went through fire and water , through all manner of dangers , good and ill report , his gaine is still in his eye , hee lookes not after the way , if by any meanes hee may attaine his desired marke . But how shall we come to this grace ? I answer , get first Faith , for by it the weake are made strong , Heb. 11. Get assurance that Heaven is thine , and God hath promised thee grace sufficient , and this is Pauls argument ; be yee constant and unmoveable , alwayes abounding in the worke of the Lord , knowing you labour shall not be in vain : where hope of reward is in the use of the meanes , it will stir us up to a constant use of the meanes 1 Cor. 15. last . Secondly , get a fervent love , for it is a strong affection if lust so prevaile with us , as we will omit no meanes to accomplish it ; then a love in it selfe is much more powerfull , nothing being too hard for it , it hath an enlarging knitting and cōmunicating power : it makes a man bestow all , and rejoyce more in doing good , by much then in receiving . It s a grace cōprehends a number under it , and therfore Christ comprehended all the law under love of God , and our neighbour . Thirdly , cut off all superfluities , men thinke they are happy , when they have much to doe , when indeed they were happie if they had lesse to doe then they have . Sathan he does as Cyrus did with the waters of Babylon , hee diverts and separates our affections , that hee might passe over . As Nurses , they hurt themselves and the children too , when they keep over many : so doe men hurt themselves with overmuch businesse . The Lord hath not made us all for the world , but hath reserved one day in Seven for his service . For shame le ts shew we have some respect of Religion and goodnesse , seeing God requires but one in seven ; let us not bee so unjust , as to denie him his service on that day . Well , let those that professe themselves of another world , by all meanes pursue it . In Nature , every thing tends to his center and place , heavie things goe downward , light things ascend upward , in handicrafts and arts every one lookes after excellencie , shall it bee thus with them , shall mediocritie in other arts merit dispraise , and is it onely praise-worthy in Religion ? The wicked they labour for hell , venturing losse of credit , strength , and estate , and is there not better gain in goodnesse ? have we such rich promises and doe we esteeme of them no more , are not the afflictions wee shall meet with many and great , and doe wee thinke to undergoe them with ordinarie grace , gotten without labour and watchfulnesse ? But le ts goe on to the next words ; That I may apprehend . Whence we may observe , that the maine scope of a Christian is to apprehend Christ here by revellation , that we may apprehend him hereafter by vision : many there are that may follow good things , and use good meanes , yet wanting these apprehending graces of faith and love , ( which makes us have communion with Christ ) they perish notwithstanding : humane knowledge is commendable , yet is it no other than as a scaffold in this building , it helpes , but the building once done , it s for little use ; apprehend we therefore him by knowledge of his truth , relye on him by faith , and imbrace him by love : and then if we be chased by him , we may as Ioab , lay hold on the hornes of the Altar Christ Iesus , and there live and die , and as we have dayly breaches , even so get more and more hold on him , and this will make us desire with Simeon ; Lord let me now depart in peace , for mine eyes have seen thy salvation . Let us therefore dayly learne to see our owne foulnesse , and goe to him the rock of our refuge . O but some will say , Christ is in heaven , and we on earth , wee cannot goe to him when wee please . I answer , yes ; for the armes of faith are large , it takes hold of things past and to come , no height is out of the reach thereof : and besides , Christ he is present with us , he is in his word , in the Sacraments , in the Communion of Saints ; where two or three are gathered together in my name , I will be in the middest of of them , it s his owne promise . For which I am apprehended of Christ : Christ he apprehends us , and that in severall degrees . First , as he is God : In his eternall love wee had a being before we had any being here , God conceived us in his eternall affection , and imbraced us . Secondly , Christ apprehends us in his effectuall calling of us : Paul he was posting another way , when Christ called him , Saul , Saul ; others hee calles from their mothers wombe , some by afflictions and powerfull crosses , as he did the Iaylor , others by more gentle meanes , as Lydia . Thirdly , there is an apprehending in all our actions , courses , and estates , directing us continually in them , never leaving us ; none can plucke us out of his hands , hee is stronger than our corruptions , he will not let us goe till he hath drawne us up to heaven , and placed us with himselfe ; for the use of this doctrine more shall be said in the next doctrine , which is taken from the order . Christ he first apprehends us , then we apprehend him : he apprehends us that we may apprehend him , and because hee hath apprehended us , therefore is it that we apprehend him : for in him it is that we live , and move , and have our being ; and therefore much more our best being : he it is that gives us the will and the deed , to us it is given by him to beleeve , and suffer with him . For use hereof , it would teach us in all our actions to beg ability and strength of him , and get a perswasion that his spirit doth apprehend us in love , and that he will direct us , and remove all impediments , and stand by us in all our crosses , that we are able to doe nothing but by reflection from him , that though wee are naturally dead and dull , yet he will quicken us by shining on our hearts with the sun-shine of his grace . Secondly , give him the praise of all the good thou doest , for the deed is his : those that doe not , doe apprehend , and are apprehended of themselves : and therefore it may serve as a marke to discerne of our estate , whither doe wee runne ? and what doe wee apprehend in our trouble ? is it Christ who is our present help in time of trouble ? then there is a blessed change in us , but doe we seeke to our owne devices , to our owne policies and inventions ? surely wee have not apprehended Christ as wee ought to doe , and therefore wee are to stirre up the graces in us , and beg increase of grace from him that is the fountaine of all grace . In the next place , it should comfort us , by the consideration of the certaintie of our estate , without falling away , if we hold fast unto the end : if it were ourselves that did apprehend us wee could not long continue , but it being Christ that holdeth us , our comfort is he will not forsake us ; it s the mother that holds the childe , the childe cannot lay hold on the mother , but is subject to falling every houre : Christ hee holding us , hath promised to love us to the end , and to put his feare in our hearts , that we shall not fall or depart from him : this being dayly considered , will greatly comfort a weake Christian , Christ may seeme to let him fall by suffering him to fall into some great sinne , but it is onely to humble him , and to teach him not to trust to his owne strength , which will soone faile him , but upon his mercie and grace : And therefore , In the next place , it teacheth us to hold fast unto him , and relye on him , and to pray to him that he would hold us fast . and then we fall not from God , but to God , hee hath delivered us , and will deliver us and keepe us to his heavenly kingdome : if we fall into sinne , let us repent and goe to God , there is mercie in Israel concerning this and with him is plenteous redemption , his right hand is under us ever to hold us up , that we cannot fall so deeply but hee will lift us up againe . In the next place , this may be a comfort to us in all our troubles and afflictions of this life : Are troubles neare ? God is not far off ( Psal. 22. and Psal. 118. ) But full of comforts for such : we have an invisible wall about us , the wall of Angels , and God fights for us , there is more with us than against us , God will not suffer us to be tried above that we are able to beare : let us therefore pray , forsake me not Lord , lest I forsake thee : if wee pray to him he will bee found of us . Paul prayed for this . Christ also that knew he was apprehended , yet prayed all night ; and this are we to doe : he hath promised , to heare us . And therefore let us goe in faith and assurance to him , in all our troubles . VERS . 13. Brethren , I count not my selfe to have apprehended . THe holy Apostle dwels upon the point , that hee might presse it the more , and its good to presse matter of waight : the Apostle shewing that conceipt of perfection to be dangerous , againe tells the Philippians , that he had not that which they boasted of . This pride of our selves , and conceipt , is a sinne that climbes up to heaven , and enters on Gods prerogative , and a sinne that God doth directly set himselfe against : of this compellation , Brethren , I have formerly spoken . I might also touch that doctrine , that the Kingdome of heaven is not perfected in us here , but that it growes by degrees : it s at the first , as a graine of mustard seed , there are babes in Christianitie , and old men growne Christians . And the ground hereof , may be partly in the subject , partly in the object . In regard of the subject , for that graces are imperfect in us , the more the soule hath , the more it desires . In regard of the object , for that Christ is so full , that we are not able to receive all his fulnesse : so as there is imperfection in us , and superabundant perfection in him . Paul had a large affection , yet came farre short , this possibilitie of the soule to receive more will bee in us , till we be in heaven , where we shall bee full ; and therefore while we are here , wee pray still , thy will bee done , on earth as it is in heaven , and thy Kingdome come , more and more : it s a strange conceipt therefore , for any to thinke he may be too good , yet doe these dayly ( or should doe ) pray for more and more perfection here on earth , although they say they know not what . And another reason why we apprehend Christ not so fully here as wee shall doe hereafter , is , because the manner of making Christ knowne to us , is by revelation . 1 Cor 13. We behold him here but as it were in a glasse , in the glasse of his Word and Sacraments , which cannot represent him to our understanding so cleerely , as hereafter we shall behold him in the beatificall vision . Take heed therefore of a selfe conceipt of perfection : when we begin to be unwilling to grow better , we begin to waxe worse , there is no stay in Christianitie . It is the sight of our imperfection , that makes us strive to perfection , and the more we see into our miserie , the more earnestly we strive on to be freed from it . VERS . 13. But this one thing I doe , forgetting those things which are behinde , and reaching forth to those things that are before . SEe what is the Apostles unum necessarium , to grow more and more to the fulnesse of the knowledge of Christ. All other things he counts as dung and losse . So as we may hence observe , that the spirit of God in a Christian heart , subjects all things to one Christ. One thing have I desired of the Lord ( said David ) Make this therefore a rule to difference our estates by . What is the thing wee intend chiefly , is it riches , or pleasures , or honours ? this one thing will be the utter overthrow of all religion in us ; Christ will be supream , or he will not be : He that loves father or mother more than me , is not worthy of mee , saith Christ of himselfe . There is none so wicked but would be religious , till religion comes to crosse that one thing , their darling sinne . And thus have they base limitations , which must needs prejudice their grow●h in religion , for where religion is , it will crosse their base affections and lusts . Therefore , whosoever we are that intend to be true Christians indeed , resolve first to preferre the peace of conscience and the fruite of of religion above all , and resolve to abhorre all things that will crosse this one thing of St. Paul. VERS . 14. I presse towards the marke . BEhold an excellent description of a Christian course , borrowed from the exercise of running a race , being a man-like and commendable exercise , fitting men and inabling them for warre . The very heathen herein condemne us , whose ordinary chiefe exercises , what are they but good company ( as wee call them ) continuall lying at T●vernes , to the impoverishing of our estates , and weakning our bodies : the kinde I condemne not , but the excesse is such , as the Heathen would be ashamed of , for which they shall even rise up in judgement against us , and condemne us . But from the similie , wee may gather thus much ; That Christianitie is a race , the beginning of this race is at the beginning of our conversion , it should begin at our baptisme : the first thing we should know ought to bee God , the race is the performance of good duties , concerning our generall calling , and concerning our particular . For the length of our races , some are longer , some shorter , but the end of every mans race is the end of his life : some mens wayes are plainer , some rougher , the prize is fulnesse of joy ; the lookers on , are heaven , earth , and hell , God is the instituter of this race , and the rewarder ; the helpers , are Christ , good Angels , and the Church , which helpes by prayer ; the hinderers are the devill and his instruments , who hinder us by slanders , persecutions , and the like . For ground of this race in us , we are to know that man is created with understanding , directing him to doe things to a good end and scope , other creatures are carried to their end , as the shaft out of a bow , only man fore-seeing his end , apprehends meanes thereto : his end is to receive reconciliation and union with God , to which hee aymes by doing some things , suffering others , and resisting others . And this race is also ordered by lawes , for every runner is not crowned , there is a running ill , that shall never procure the prize . The lawes hereof concerne either preparation , or the action it selfe ; for preparation , First we are to know , that there is a dieting requisite , as those that runne in a race , have a care hereof , to use such diet as did strengthen not cloy , and such apparell as might cover them , not clog them ; so ought it to bee in our spirituall race , we must cast aside all heavie loads , every weight and sinne , which doth so easily beset us ; as it is Heb. 12.1 . If God cast on us any place or riches , let us use them for a good end , but not make them our end , and therefore with them take up dayly examination of our selves , how we behave our selves towards these worldly things . It were a madnesse in a runner , in his race to take up a burthen , and not to thinke it will be a sore trouble to him , and why doe we not think thus in our spirituall race ? Cast we off therefore originall corruption , and the corruption of our place , time , and calling , which in time will grow unsupportable to us . Let us desire no more than God gives , and what afflictions God sends us , let us take , assuring our selves they are for our good . A second law is , to consider the wayes that we are to runne in , what dangers wee are like to meet with , forecast and resolve against the worst , and withall promise we our selves God 's assured protection in our worst estate , the want of this is the seminarie and ground of all Apostacie , when men promise to themselves in Christianitie , such things as God never promised . Christ therefore promiseth , and sheweth the worst first : but the devill to deceive us keepes the worst out of our eyes , and shewes a sort of vaine delights and pleasures , but the sting of them ( through his subtiltie and craft ) he suffers us to feele before we see it . A third law is , that we enter the race betimes , it s the devils tricke to put off the care of this , telling us , we need not yet enter , we are but yong and have many yeares to live , as they did that hindered the building of the Temple , but consider wee the uncertainty of our life , that wee may die suddainly , and that its just with God to take us away after that manner , if wee neglect our selves and him ; and we must know also , we shall lose no pleasure nor delight , but we shall finde such sweet delights in those wayes , as we shall with St. Augustine be greeved that we enjoyed them no sooner . And besides , those that begin betimes get a great advantage of others , and through continuall custome , come at length to a habit of Religion . In the next place , we are to take heed of hinderances of us in our preparation ▪ as First of all , hope of long life , whereby we are besotted , thinking life and death is in our command that we shall have time enough , and need not so soone enter upon good duties . Secondly , a conceit that when wee have once given up our names to Christ , that presently we bid adieu to all delight , mirth , and pleasure , when alas we are farre deceived ; God denies not pleasure to us , but will give us whatsoever is good for us , we shall delight and rejoyce , but with a joy spirituall , and wee shall see nothing in this world , that may any way deserve our delight therein . A third hinderance , is a dispaire of ever going through this race ; this settles upon some strangely making them cast away all care , and desperately trust to Christs mercie . This made Cyprian to complaine of his corruptions , saying , they were bred and brought up with him , and therefore feared they would hardly give place to grace , being but a stranger ; while men consider how great and powerfull their corruption is , they with the Israelites despaire of ever entring into the land of Canaan , these sons of Anak doe so terrifie them . But consider we withall , that God is above all our corruptions , that he can make of a Lion a Lambe , and that if wee will trust upon him , in his time he will helpe us , and wee shall overcome these Giant-like corruptions , Christ he hath conquered them already , and though while we live wee cannot wholly overco●e them , yet Davids house shall grow stronger and stronger , and Sauls house weaker , we shall have grace sufficient for us : God will sweeten Religion to us , that wee shall delight therein , and Christ will not leade us into temptation , till he hath fitted us to it by his grace , and then we shall rejoyce as the Apostles did Acts 5. that we are accounted worthy to suffer . Contrary to this humour , some thinke it so easie a matter to runne this race , as they thinke they cannot be out of it , or tired therein , when as indeed they never set foot therein ; let such looke to themselves if they be in this race , they shall finde it no easie matter . But thus much concerning rules or lawes for preparation to this race , now there are lawes to be observed of those that are in the race , as First , they must resolve to hold on without discontinuance of their course of good duties , for some by omitting good duties , now and then upon slight occasions , do come through Gods just sufferance to leave them off , and never take them up againe , and thereby whiles they are not getting ground by continuing their course , they doe lose thereby , even as water-men rowing against the streame , if they doe not row but rest never so little , the streame carries them backe againe , and they cannot recover themselves , but with great difficultie : so it is in this Christian race , a little interruption of dutie , causes thrice so much paines to recover our former estate ; therefore we are to take up a holy resolution , not to be interrupted in good duties . The next law is , that wee must looke to gaine ground still to grow from grace to grace . It s the Apostles ayme still to grow better than himselfe , contrary to this many forsake their first love , they thinke themselves wise but are fooles , such as the Lord will spew out of his mouth , as he threatens the Church of Laodicea . And indeed the most men at the best are but civill , and doe but provide for their owne ease , and can indure any mixture of religion or company , and the ground of this coldnesse is a selfe-conceit , whereby men thinke well of themselves , and their estate ; Paul he was of another spirit , ever pressing forward . A third law is , that we doe things with all our might , that we runne this race with all our earnest indeavour , there is no bodily exercise that profiteth , but it must be with putting forth of our strength ; so our Christian actions should shew even outwardly , that we doe things as if we intended thereby to honour God indeed , and to this end wee are to depend on God by prayer , that he would give us strength , and mindes to put forth our strength , for gaining most honour to his Majestie , and this will bring great assurance and comfort to us in time of need . A fourth rule is , that wee are to runne this race with a cheerfull and speedie course : a dead performance of duties , is no part of our race , yea as many goe to hell by ill performance of good duties , as by committing sinnes that are scandalously evill ; for this resting in the work done , is the cause of hardnesse of heart , and there by of despaire , and at the best never brings any sound comfort at all to us : and therfore we are injoyned to doe good duties , and to doe them in a good manner , Let a man examine himselfe and so let him eate of this bread , and drinke of this cup , and so runne that you may obtaine . It s no lingring , we know not how long we shall live , how soone we shall die , and therefore let us make haste to doe our worke , before God takes away time from us , by taking us out of the world . And those especially are to look to this , that have lived long in their owne courses , and are but lately reclaimed , they are much behinde , and had need make haste , the journey is long , their time but short . And to this end , looke we not what wee have done , and how farre we have gone , but looke what remaines to be done , and know we have done nothing , till we have done all . But it will be asked , what may wee not thinke of duties that are past ? I answer , we may thinke of them by way of defence , and to give God the glorie , and also to incourage us on , but not to rest , or solace our selves on them till we have done all . But men may say , what is there no pause , is there no Sabboth ? I answer , yes when we are dead . Blessed are the dead in the Lord , it s they that rest from their labours , heaven is a sufficient reward for all the paines we can any way take here , besides the comforts that wee have here are many , which none knowes but them that injoy them . And God hath promised the continuall assistance of his blessed spirit , that shal incourage us and leade us into all truth , alas what comfort have we of all that we have done , if we continue not , but sit down and take up our rests here ? what good got they that came out of Egypt and died in the wildernesse , it may be even in the border of the land of promise , yet never saw it ? It will assuredly fall out with us , as it did with them , if wee harbour any infidelitie in our hearts , we shall be cast out , that we shall never see this good land , the spirituall Canaan . In the next place , take we heed of such hinderances , as may make us eyther slacke , or intermit this race of ours . As first , wee must take heed of idle scruples and temptations : these are no other than as dust cast in the eyes of the runners , and as stones that gaule their feet , interpret them to bee the subtilties of the devill , and therefore shake them off , and intend thy dutie thou art about , and pray for wisedome to discerne aright of things ; regard not the golden apples of the profits and pleasures of this life , that lye in thy way to divert thy steps , and sweepe off evermore the dirt of these worldly cares , which we gather in our race , and by little and little grow to clog us . In the second place , beware of sinnes against conscience : they take away joy , and make our hearts dead , there are many that seeing diverse of their sinnes before them , concerning which they finde no peace in themselves , are soone out of breath , and quite out of heart , and so by little and little runne into despaire , and without hope ever to attaine the price . Thirdly , take we heed of ill and dull companie , that are cold in religion , that cannot away with good religious duties ; for as it is in our ordinary travels good companie makes time and way passe away speedily and with comfort , so is it in this race , good and gracious company by exhortation and example , doe wonderfully incourage us , and ill companie contrarily doe dishearten us , disswade us , and clog us , and draw us backe from every good dutie we take in hand . But many mens conceits are , they need not all this adoe , they are well enough though they be not thus holy , all cannot come to the high pitch of mortification ▪ surely there is hardly any beginning of grace in such , who allow themselves in a dead course , for where the love of God is , it will constraine men to shew their thankfull and loving hearts to him , in walking before the Lord with all their might . In the fourth place , take heed how we suffer our mindes to wander in this race : let us not looke at the lookers on ; the world , and the devill , and wicked men , passe not for their censures , we may assure our selves before we enter this race , we shall have no applause from them , let a slow dull jade come by ( like Dogges ) they let him passe , none regards , but if another comes by a pace , every man runnes barking , and slandering , and backbiting after him , and if they can , they will bite too ; shall a man care for such as these ? no wee must resolve before hand to have the world , the devill , and all the enemies he can make to bee against us , let us therefore set our eyes onely on him that has our reward in his hand , that observes us and is ready to crowne us , and let us beg courage and strength from him , and spirituall wisedome ; how we should performe every action , with what intention or remission of heart and affection , how to sanctifie his name in the performance of the duties of our callings , how to make every action , yea our recreations , a furtherance in this our Christian race . Secondly , let us dayly search and trie our hearts and wayes , see how we profit or go back , how we grow like or unlike Christ : particularly , examine we how the pompe of the world seemes to us ? whether base and contemptible ? if so , then the further wee are runne in this Christian race : for as in objects of sight , the further we are from them , the lesse they seeme to us , and the nearer we are to them , they appeare the greater ; so it is in the object of our mindes : doth heaven appeare full and beautifull to us , it s a signe we are neare to it , and wee are come a good way in our race : but contrarily , if it be mean and of no esteem or account , it s farre from us , we are at the most but comming towards it . Secondly , examine what doth take up dayly the powers of our soules and affections : doe wee delight in the best things ? and with Marie chuse the better part , which shall not be taken away from us ? or contrarily , are our delights here below , and our rest set up here , then we have our reward here , and the price is not prepared for us , but God will spew us out for our coldnesse : and therefore , if we finde coldnesse creeping on us , let us take heed of it , it is a dangerous estate , God cannot indure it ; for while we allow of good things , but shew not intention of spirit in the performance of them , wee do even judge them , and tell the world they be things not worthy of our paines and indeavours : let us therefore not allow of this coldnesse , though it be in us , b●t strive against it , meditate of such things as may inflame us , and pray against it . VERS . 14. For the price of the high calling of God in Christ Iesus . I Presse forth . It s a word of vehemencie , signifying to set forth his utmost bent and indeavour , both of the inward man and of the outward and all is to heaven , so as a Christians ayme is alwayes to Ierusalem , his lookes is that way , his tongue speakes the language thereof , his carriage will tell he seekes another Citie , Heb. 11. But for these words , observe there is first a price . Secondly , it s a price of a calling . Thirdly , this calling is high . Fourthly , this calling we have here in part . Concerning this word price , it s a metaphor taken from the reward of victory , gotten in some exercise . God hereby brings heaven downe to us . Because wee cannot goe to it , he insinuates into our affections by pleasing things , and teaches faith by sense . And therefore , we must not rest in these borrowed words , but ever know that the thing that is described , goes beyond the description by any earthly similitude . From the thing observe , that God hath reserved a happie estate for such Christians as are elected to runne in this race , that are fitted to it , and that are preserved to it . And this should teach us , to magnifie Gods goodnesse : that whereas by nature , death with his pale horse , and hell should follow us , now the course is altered ; a holy life in Gods commandements is given to us here , and then glory shall be heaped upon us . God hath begotten us to a lively hope , but hath passed by the Angels , and left them without hope of recoverie . Secondly observe , this happie price is to bee given , after running : God keepes this order , to exercise his graces in us , that we might bee a meanes to gaine others , and that wee might value happinesse the more . If we did not suffer here , we could not taste heaven so sweetly after labour , sleepe and rest is sweet . And its fitting that we should be followers of Christ , to fill up the measure of his sufferings ; hee did first runne , and then was crowned , and this order we must keepe , if we meane ever to be with him . And let us bee comforted herein , though the race be long and painfull , yet there is an end : it will not continue for ever , and with the end , there comes a price . The world runnes in a mase here and there , they have their reward , and their happinesse will end soone , but a Christians happinesse will never end . In the next place observe , that it is expedient and usefull to have an eye to this price● : it made Paul , and it will make us runne cheerfully , and God tells us of it , to the end wee may fixe the eyes of our mindes upon it , Colos. 3.23 . Whatsoever we doe , doe it heartily , as to the Lord , knowing of the Lord we shall receive the reward of the inheritance . But some may say , if it bee an inheritance to us , how is it then propounded as a price to us ? I answer , it s both a reward , and an inheritance , it s an inheritance because it s given to adopted sonnes , it s a reward after labour , not for labour ; so as running is the way to a crown , not the cause of it . But the Papists say , we have it by faith , why then is it a price or reward ? why or how can it be a price or reward , and yet ours by beleefe ? I answer , incouragement and this price are not given to workes , as workes , but as workes by faith , for by it wee runne and overcome all trials and troubles : reward is due to perseverance , but perseverance cannot bee without faith . But for the matter in hand ; I say its expedient to looke to the price ; that we be not carried away with temptations on the right hand , or on the left , and therefore let us not looke on them . Moses eye was so fixed on this price , as he set light by all the pleasures of this life ; the eye of faith in a Christian , is stronger than that of sense , yet let us take these cautions . First , that we know ourselves sonnes , and that wee come to this price by inheritance . And secondly , that we love not God so much for his goodnesse to us , as for that goodnesse which is in him : for a Christian aymes first at Gods glorie , then at his owne good ; and so hee loves God for being goodnesse it selfe , then for being good to him . And yet a Christian in order , comes first to see Gods goodnesse to him , and therefore loves him , and then he arises higher to the love of God , even for that he is goodnesse , and thenceforth admires and adores his fulnesse , for else to love God because God loves us , is mercenarie . Wee are therefore to thinke of this happie estate : and as children , though at the first wee know not what belongs to inheritances and rewards , yet the elder wee grow in Christianitie , the more let us search into these things , and see what is laid up for us . It is an unvaluable price that will free us from all evill , of companie of enemies , of Sathans anoyances , of hinderances , of sinne , from all occasions without us , and inclinations within us , from sicknesse of body and troubles of minde : it s a Saboth after sixe dayes worke . It is beyond all earthly crownes , the runners have envie not one another , nay they helpe and further one another , and are glad of one anothers forwardnesse : all are heires , all happie , all shall be crowned , and with an incorruptible crowne , an inheritance that fadeth not , but is undefiled ; and such an one as is kept for us , 1 Pet. 1.4 . It s not like the crownes of leaves that soone fade ; no , we shall ever bee in the presence of the sonne of Righteousnesse , where we shall have a continuall spring . But to proceed in the next place , this is a price of calling , we must be called to it : who can take a calling on him , unlesse God calles him ? and who can be inabled but those that hee inables ? This calling of his , is the beginning of his golden chaine of salvation , hee calles us from a cursed estate , to a happy communion ; from death and bondage under the devill , to be Kings and Princes . And this is done by outward meanes , and inward worke of the spirit , this calling is a powerfull calling , inabling them to come that are called . And hereby we may try , whether wee have any title to heaven or not ; For first , if wee be effectually called , it supposeth we are chosen , called and singled out from others of the world : and therefore all swearers , and those that are given to drunkennesse and profanenesse , they are not called nor singled , they remaine as they were , for this singling out , is the first part of the execution of Gods decree of election . And whom God calles , he qualifies , Princes they may call men to places , but they cannot qualifie them . But God when he calles Saul to be a King , hee gives him a Kings heart , so if we be called to this heavenly kingdome , we shall have holy and Kingly hearts and mindes given us . Secondly , mens tongues will shew what calling they are of , in their discourse . A Christian will remember he is a Christian , and will walke worthy of his calling , and with Nehemiah hee will reason , shall such a man as I doe thus ? speake thus ? thinke such vile sinfull thoughts ? and those that are not of this carriage , shew no great religion in them . And just it is with God , to give such over to a great measure in sinne . Thirdly , this calling is to glorie ; and therefore he that is called , he will thinke of heaven , and magnifie and admire Gods goodnesse to him , what thing is man Lord , that thou shouldst bee mindfull of him ? and therefore those that admire the pompe and glory of this world , it s a signe their calling is worldly , and that they are called by the world . Fourthly ; if a man be called by God , hee shall finde a spirituall answering within himselfe to Gods call . If God say , thou art my sonne , the heart answereth , thou art my God. Behold I come quickly , ( saith Christ ) even so come Lord Iesus , saith the Christian heart . And therefore a rebellious disposition , shewes that Gods spirit is not there . Thirdly , this calling of ours is a high calling : it s from heaven , to heaven ; it s from a heavenly spirit , by spirituall meanes to Christ in heaven , to Saints , to spirituall imployments and priviledges . Hence therefore wee may learne who are the greatest men : sensuall men thinke those in outward place the greatest men of all other ▪ alas they are nothing to a Prince of heaven , hee is a spouse to Christ , shall judge all the world , and triumph over Sathan . All other callings end in the dust with our bodies ; Kings shall rise as Pesants , and it may bee in a worse estate than many of the meanest , there is no difference in death . All other callings are by men , from men , to men , to earthly purposes ; let us make therefore a difference , and know whence our calling is , that we may be thankfull , and whether it is , that we may be joyfull . We may also in the next place hence gather , who are of the highest spirits ? its a Christian and onely he , he overlookes all these base things , his way , his minde , is ever upwards , and with Paul , he thinkes ●ll drosse and dung that is here . It is the disposition of the world to minde high matters , here in religion are the true aspiring thoughts ; as if men will be covetous of honour , here 's the right honour and these are the honourable persons . Who honour me , I will honour , ( saith God ) onely a Christian is partaker of his desire , other men desire high matters , God knowes to what end , but they leave them in the dust ; but when a Christian dyes , hee is then partaker of his desires in fulnesse . But it will be questioned , does a Christian ever know he is called ? . I answer , sometimes a Christian staggers a little , either being not an experienced Christian , or through sight of corruptions and temptations : but setting these aside , a Christian knowes his calling , and will live by his rules , for it is not onely a calling , but it workes a dis●position ; and therefore if we finde it not , attend we on the meanes of the Gospell , which is called the Kingdome of heaven , and it will bring us into a good estate , and shew us our estate also , which being once made knowne to us , wee may assure our selves it will remaine with us for ever , which also may bee gathered from this , that its a high calling , for nothing can breake any one linke of that chaine made by God , and demonstrated in the 8. of the Rom. But to proceed , this is the calling of God ▪ for by nature we are dead , and it can bee none but God that revives the dead ; God together with the voice of his Ministers , sends his quickening spirit , giving eares to heare , and understandings to understand . Againe , wee are not onely dead , but in thraldome under the devill : it must needs bee one that is stronger than this strong man , that must dispossesse us of him . This calling is Gods calling in Christ , and that is first as our head : God lookes on us as we are in him , and he elects us as in Chri●t . For from eternitie he appointed so many to be members of Christ , as he meant to save : we are called , and justified in Christ , he must be ours , before his obedience be ours : we are sanctified in Christ , we mu●● be in him as branches in the vine , partaking in the quickning sap and juyce of his grace , and when we are glorified , we must be glorified as being of his members . Then wee are called by Christ , who is the Authour of this holy calling : and lastly , we are called through Christ as our mediatour ; and thus chiefly is it meant here , not through workes , as the Papists will have it : no , Christ is the author and finisher of our faith , in him are we crown●d , as the body i● said to bee crowned when the head is ; let us therefore che●ish this communion with Christ , by all meanes , for thereby wee shall communicate with him of his fulnesse . VERS . 15. Let us therefore , as many as bee perfect , bee thus minded . ST . Paul hee proceeds to others ; If any of you be perfect as I am , bee you also thus minded as I am ; perfection in this place , is not meant of that perfection wee shall have hereafter , or should have now , or legall perfection ; but he is said to bee perfect , that is in his growing estate , increasing more in grace , righteousnesse , and sinceritie , or it may bee meant of perfection in regard of degrees comparatively , whereby one out-goes another that is but a novice in Religion : such are those that can rule their affections , and can live in a setled course of holinesse , called in Heb. 5.14 . men of full age : for there are children in Religion , new entered into Christsschoole , then those that are come to full age , surely are exercised to discern good and evill , and then those that are come to their full pitch in heaven ; betweene whom and the former , there is no more comparison , than is betweene the Sunne and a starre for light , so as in regard of the Saints in heaven , the best here are imperfect , yet in regard of the beginners , they may be said to be perfect : however , wee may safely gather this . That in Christianitie there are degrees of holinesse : divers grounds , some bring 30. fold , some 60. Let this comfort those , that discomfort themselves in regard of their imperfections , grace must be at the first as a grain of mustard seed , and therfore let such with patience attend the meanes , and trust God for the issue . Secondly , we may observe , that there is a kinde of perfection attainable in this life : which we ought to strive to , the reason is , that in all things God hath ordained a set pitch , beyond which they cannot come , and to which they all tend ; and as it s in nature , so in grace , though he hath appointed to every one his severall portion and measure of grace here , yet a pitch he also hath set to all , which wee are to ayme at , to grow better still , though in this life we cannot attain to it , and the reason is because we know not how God wil exercise us : he doth exercise all his children , but some with greater trials than others ; besides wee have a perfect God , and a perfect word , that is able to make the man of God perfect to every good worke : and these are not given to us for nought , and therefore it s a shame for a Christian to sit down at any degree , upon pretence of imperfection : we see plants in nature desire growth , that they may be able to stand in , and withstand storms . And where this spirituall nature is , and this new creature , there will bee indeavour to increase in strength , to undergoe and overcome all temptations and hinderances whatsoever And to know whether wee have this perfection or not . There will ever be a base esteeme of these outward earthly priviledges and honours : nay of the good indowments of our mindes , counting them losse in comparison of Christ , and this will worke a sure setled hope in Christ evermore . Againe , there will be a perfection of holinesse a neglect of things passed , and an earnest indeavouring to things before , to presse to the price . Thirdly , a perfect Christian desires the comming of Christ : but the weake one ever cries , let me O Lord recover my selfe before I goe from hence , hee has not that assurance of his good estate , that a well growne Christian hath . Fourthly , a perfect Christian hath sweet communion with Christ , and can goe to God with boldnesse , without feare of judgement , or terrour of his presence , where as the weakest are driven to God by feare , others by hope , this man comes to God , being moved by a sweet disposition of love . Fifthly , a strong Christian is not moved with any change , either of prosperitie or adversitie : weake braines are soon overturned with strong waters , so weake Christians are soone drunken with prosperitie . But a strong Christian in any prosperitie , is pliable and fit for any thing : David in the middest of all his royalty , saw a greater blessednesse than honour , and riches ; Blessed is the man to whom the Lord imputeth not sin , and in whose lippes is no guile . Psal. 32. In adversitie also , a sound Christian will not shrink , knowing God cānot be changed , though his estate may alter , and therefore he can want , as well as abound ; growing strong in patience as in other Christian graces . But it is contrary with the weake Christian , for every crosse strikes at his heart , and at the foundation of his faith , making him presently doubt of Gods love and favour to him . Sixthly , A growne Christian he is experienced to finde out Sathans devises and plots : and can put a difference betweene the motions of the flesh and the spirit , and therefore knowes what corruption to weaken , and what grace to strengthen ; when as new beginners , for want of practice and experience , sees not these things , and therefore ere hee is aware , runnes into many offences , and lookes for no remedie . Seventhly , A well grounded Christian can withstand the bitter blasts and oppositions of this world : nothing could move Paul nor separate him from the love of God , but a weake Christian either is blowne away , or at the least shaken , with every blast ; as it is in yong trees newly planted . Eightly , A grounded Christian beares with the infirmities he sees in others he pities them , and helpes them if he can ; but judges not of them as those that are weake , who for the most part are captious ; you that are spirituall must restore ( saith the Apostle ) those that are weake with the spirit of meeknesse . Gal. 6.1 . So as it is the weake ones that are scandalized , and as they are soone offended , so doe they soone give occasion of offence to others , by their ill example ; but the growne Christian indeavours to live free from offence , in the least things hee is watchfull against Satans wiles . Ninthly , a perfect man doth most of all others see into his particular wants , and lookes hence after a further degree of grace : and therefore the Apostle bids such as are perfect , to forget things past , not to looke on those that are behinde , but to see what is yet before , to bee attained unto , and to presse forward thereunto . Tenthly , A strong Christian is of abilitie and indeavour , still to beget other Christians : It s the propertie of a growne creature , to beget its like , a weake Christian hath enough to doe to looke to himselfe ; there may be many more signes named , but these will suffice . Le ts come to the meanes whereby we may grow to this strength and perfection . And first of all , we must know there must bee an order ; we are to grow in fundamentall graces in the first place , for we water not the leaves but the root of our plants , and the graces that are the foundation of all workes being gotten , and diligently cherished , the workes , which are but as leaves , will soone put forth . The maine fundamentall grace of all is faith : which we are principally to looke after . First , in getting assurance of our salvation ; to this end walke holily , for many live in sinnes against conscience , and so can have no assurance of the pardon of their sinnes , and how dead and blockish are they ? David , though a man after Gods own heart , yet losing the comfortable assurance ( by his sinning against conscience ) of the pardon of sinne , thought Gods holy spirit had quite forsaken him , therefore he prayes ; Take not thy holy spirit from mee , Psal. 51.11 . Therefore labour for assurance of pardon of sinne , for where the soule is wounded with the guilt of sinne , it cannot inlarge it selfe in love , but is possest with a fearfull expectation of judgement , but when the soule is assured of the pardon of its sinnes , it breeds love to Christ ; and there it s said of Marie , shee loved much for many sins were forgiven her . In the next place , we are to labour for faith in the promises of the forgivenesse of sinne , and Gods goodnesse to us : that hee will give grace and glorie , and that wee shall want nothing , this will put courage into us . And as we are to labour for faith , so also for love : which is cherished by meditation of Gods mercies , and his love to us , and this will set us on fire in all good workes , and so much of this grace as wee have in us , with so much strength and intention of spirit shall wee indeavour to please God in all things : and this argument the Apostle used to stirre up the Corinthians , 1 Cor : 7.1 . Having these promises , le ts clense our selves from all filthinesse , perfecting holinesse in the feare of God. In the next place , Whatsoever wee doe , le ts labour to doe it with the best advantage : labouring to practice and exercise as much grace , and as many as we can ; as in giving , give in zeale to Gods honour , in love to mercie towards our brother that is in need , and in regard of justice , we owe it to him ; God hath commanded us to give him , and he will reward it , for we lend to the Lord , when wee give to the poore . If we are to abstaine from any evill , we are to abstaine from it with a perfect hatred thereof , and consider how it will offend , it will breake peace of conscience , and dishonour religion , scandalize those that are weake , dishonour God , and bring shame to our selves : yea , wee must remember that the talents that God gives us do increase , in the use of them , the more we strive to doe things exactly , the more perfection we shall attaine to , in the use of performances . Thirdly , Let us not neglect litle things either ingood or ill : omit no occasion of doing good , and take heed of the least beginnings of ill , abst●ine from all occasions and appearance of evill , for though in comparison they seeme small , they are of great consequence . Fourthly , Wee must keepe our affections to holy exercises and meanes : for God workes by meanes ; neglect none , for so much perfection thou losest thereby , and consider what meanes will fit our disposition when we are indisposed ; are we dull in prayer ? then reade ; if that will not be endured , then use the communion of Saints , and still remember that we be not wearied with prayer , for God sends not his away emptie , and that those things may be the more effectuall , observe some motives to stirre us up . And to this end , consider the priviledge of a perfect Christian ; He is as Mount Sion , which cannot be moved : if wee tell him of death , it s his hearts desire , tell him of afflictions he is resolute , he lookes for them , he knowes he lives Gods childe , and so he shall die : when a weak professor , feares afflictions , feares ill tidings , feares death , and when it comes , seekes for comfort , and hardly findes it . Secondly , a perfect Christian is a beautifull example , and makes others in love with Religion , he is throughly exercised and practised : the weakling is scandalous , makes men offended at Religion , soone takes offence , soone stumbles , and gets many knockes , so as his life is bitter . Thirdly , the perfect man honours God , and gets him much glorie , by hearing ▪ reading , praying , and such duties ; now as parents love those children best that are most like unto them , so those whom the Lord findes like unto him , hee will make them more nee●e to him in likenesse . Fourthly , the perfecter a man is , the more neere communion he hath with Christ , and hath the greater fruit of Christs love , and findeth peace of conscience , and joy in the holy spirit : to such as these , Christ hath promised to come and sup , and feast , and refresh with his graces , for even to this end Christ came , to make us holy and pure , that he might present us to himselfe a glorious Church , Ephes. 5.26.27 . and therefore that Christ may attaine to his end in us , let us indeavour unto perfection . Fifthly , our estate hereafter should move us hereunto : we looke for a new heaven , and a new earth , and we desire to be ever with the Lord , in that heaven wherein dwelleth righteousnesse , and therefore we ought to be diligent that we may bee found in him in peace , without spot and blamelesse . It is the Apostle Peters argument , 2 Pet. 3.13.14 . and therefore as many of us as be perfect , let us be thus minded , that we cannot goe farre enough , we must strive still on to perfection . VERS . 15. And if in any thing yee bee otherwise minded , God shall reveale even this unto you . ST . Panl aymes at the comfort of those that are weake , implying that every Christian stood not in this pitch of disposition with the Apostle , and yet they were not to be discouraged , God will reveale the same minde to them also in his time . In which words we may observe ; first , that some Christians see not so farre as others , neither at some times so well as at other times : but are like the man in the Gospell , they see at the first men walke like trees , and after see things more plainly . The way of the righteous shineth more and more , unto the perfect day as the light doth : ( saith the Wise man , Prov. 4.18 . ) And as the Church grew to knowledge by degrees , so do we , for we first know things in generall ; at the first , Peter knew not that the Gentiles should be called , Acts 10. And the Disciples were at the first weake , and subject to many infirmities , and therefore we must take heed of judging and censuring others , and also that we discourage not our selves , by reason of our weaknesse , God willin his time strengthen us , and it may be call them . Secondly , observe it is God reveales this unto such . It is God that must take away the vaile first , the vaile of the thing , opening our understandings by reading and hearing , and thus the thing it selfe is made fit to be knowne , then he opens the vaile of the heart and affections , to imbrace and love the things . It s God that opened the heart of Lydia , let us therefore beare with the ignorant , though Gods time is not yet come , it may hereafter . Secondly , Ministers when they come to preach , must pray that God would take away the vaile from the peoples eares and hearts : and people when they come , let them pray that God would open their hearts : and not come in the strength of their owne wit , knowing that God openeth and shutteth , none can open or shut till hee doth it . In the third place , wee may observe , that God in mercie will doe this for us : hee will open our hearts ; he will reveale , though not every particular truth , yet all necessarie truthes according to our estates : some stand in need of more than others , as Ministers ought to have more than people , and Governours are to have a larger spirit than other inferiours , yet all shall have sufficient . Therefore for our necessities , let us goe to God , he hath promised to leade us , and with David pray ; Lord open thou mine eyes , that I may see the wonders of thy Law : he hath promised to anoint our eyes with eye salve , and it s his office to guide us , he is our Prophet to instruct us . In the next place , observe that if any man belong to God , he must at one time or other bee thus minded as Paul was : to hate all things as vaine , to strive on to perfection , to make conscience of the least offences , yea , of idle thoughts and words , of loose wanton behaviour , to know he is not perfect enough , vigilant enough , to look how farre hee is short of that pitch of perfection he ought to attaine unto , not to content himselfe that he hath out-gone others : these things they shall know either here in time of triall and temptation , or at the houre of death , when no man ever repented of his goodnesse or forwardnesse in Religion , nor of his care or constancie in good courses . And therefore let us be stirred up to bee of the same minde now , and if any man shall think with himselfe , because God will reveale this , therefore he will neglect meanes , and stay till God inspires this minde into him ; let such take heed , if they love goodnesse , they will set about it presently , but if they quench the good motions of Gods spirit , God will take his spirit from such . Beg that God would now change thee , for thou art not master of thy thoughts : if we now put off God till we die , its just with God to suffer us to forget our selves : let us bee well affected for the present , and though wee see not so cleerly as wee should doe , let us attend the meanes , and though we cannot grow in religion , yet let us not thinke it a shame , but allow and uphold such courses , else is our estate desperate . Observe further , this speech as its a discoverie of a moderate spirit in the Apostle , there are some graces that seeme in shew to crosse one another , as zeale and moderation , but they doe not , for zeale when it meets with a fit subject for moderation , can bee moderate : Paul condemnes not , but hopes ; and it s an example for our imitation , love beares all , and hopes all : whiles God suffers , why should not wee suffer ? Christs spirit will not breake the bruised reed , in whomsoever it is : God hath a time for such as we condemne , even as he had a time for us , and therefore wee must use all meanes , wayting if at any time God will give us repentance . 2 Tim. 2.25 . Ministers must not be harsh with weake Christians , its Gods worke to bow affections , and not mans . And secondly , when wee have used all the meanes we can , wee must depend on Gods providence : and therefore we are to fetch grounds of toleration and patience towards others , from Gods love and wisedome , who reveales the seed sometimes long after . The Papists , they checke us for want of meanes to reduce men into unitie , and to compound controversies , they brag of the Popes power this way , but it s but a brag , for why doe they not conclude their owne ? They are farre more happie than the Church was in Christs time ; hee sayes , offences must come . Paul sees there must be errors , hee could not compose all , God must reveale it in his time . But how doe they compose differences ? by excommunication , imprisonment , and death , and this by the censure of an ignorant man perhaps , which is brutish and unfit for the Church of God. For our part , we want no meanes , but the effect or successe we must leave to God , we are not to force men tyrannically to our opinions in lesser matters , but leave them to Gods time of revelation . And lastly , as this hope of revelation is promised , so are wee to expect it and waite for it : for to him that hath , more shall be given ; and therefore let them that have beginnings of grace , bee comforted to walke on , and for those that are not entred , let them not be discouraged , God will reveale : But upon what condition , it followes : VERS . 16. Neverthelesse , whereto wee have already attained , let us walke by the same rule . THe word Neverthelesse , some reade it Onely , as if it were a condition ; but it implyes both a precept and a condition , shewing that those that looke for revelation of further knowledge and goodnesse , they must walke according to that measure of knowledge they have . The word Rule , implyes in generall the Scripture ; more particularly , a company of sound truthes , concerning faith , love , and hope There is a great Bible which is the whole Word of God , the little Bible is the grounds of Religion , and these are not onely to be understood in the Booke , but comprehended and invested in our understanding and affections , and according to these we must walke . Truth is no guide to us being onely in the Booke , but as it is seated in the heart . But le ts come to some observations ; first , we may learne that God out of his goodnesse , hath left to his Church a rule of faith and manners : there is a rule whereby men must walk , otherwise should we be in a labarinth of errors continually , having no other light but this torch-light of Nature , to guide us in this thick darknesse , wherein we are by nature . The properties of this rule are divers ; First , it s a fixt and unchangeable rule , and therefore we must bring all to it , not it to all . Secondly , this rule is a perspicuous and cleere rule , thy word is a lanthorne to my steps , and a light to my pathes . Thirdly , this rule is homogeneall : all things therein are spirituall , all holy , all pure , and therefore when the question is about Religion , we must have recourse thereto , as the onely absolute compleat rule . And therefore we must know this rule , and then be led by it , for the word Rule implyes , that there must bee a thing to be ruled , else what needs rule , or to what use should it serve ? an instrument is in vaine without use : its true , many men make religion and Scripture , but a meere object of discourse . But their example ought to be no rule to us , if we looke to be saved , it must be by walking according to this rule , and therefore a Christian life is no licentious life , though hee be freed from the law , yet must he serve God day and night : therefore it is that the Christian prospers not , nor thrives in this world , because he will not lie , nor sweare , nor have a broad conscience , as the children of this world have , that take all occasion and scope to bee rich : but a Christian lives by rule , he hath little , and it is blest to him , for he lookes at riches and profits of another kinde . In the second place , wee may observe that a Christian walketh by this rule : he thinkes it not sufficient to take a step , but keeps a right course stedfastly onward . But how may this bee done ? may some men say . I answer , let us use the meanes ; as first , let us treasure up the word in our consciences : let us get the rule within us , get the articles of faith , and assurance of the promises : and let this bee betimes whiles we are yong : it s the ordinarie cry the Scriptures are hard , they cannot understand them . But what 's the reason ? they are bred up in earthly businesses , and are stuffed with them , so as they finde no place for the Word , and its a miracle to see men thus brought up , to live by this rule . Secondly , when wee have once treasured up the knowledge of these things , wee must learne to apply them upon severall occasions : for where no practice is , there knowledge is idle , and makes us worthy of more stripes , many have generall truthes in their mindes , but comming to apply them , they finde a great want . David knew adulterie was a sinne , and Peter knew it was dangerous for a man to relye on himselfe , yet how foulely did they fall ? Thirdly , let us compare our experience with our rule , wee shall finde there is nothing therein but is fulfilled , that there is no suffering but for some sinne or other , and that besides heaven hereafter , God rewards particular obedience here , with particular rewards , and particular sin with particular corrections , we shall know that his judgements are not scarcrowes , the worke of the wicked is accursed , but it shall goe well with the righteous ▪ and by this meanes we shall bee incouraged to good , and scared from bad courses . Fourthly , bee inquisitive and watchfull over our particular steps , take and heare admonitions and instructions , and bee inquisitive after them ; those that are otherwise minded , no marvaile if they ( like libertines ) spurne against all instruction and advice , and accordingly feele the smart of their wayes before they see it . Fifthly , get a wonderfull jealousie over our hearts : wee often offend in thoughts and desires , which God the searcher of the heart lookes into , and we must therefore be jealous of idle thoughts and words , not only of othes , for so an hypocrite may be . But loose persons will say , O this is an unpleasant course , we must bid all joy farewell , when we come to this . I answer no , the wayes of wisedome are wayes of comfort and pleasure , God approves of them , and our consciences will tell us so , and thereby will fit us for life or death , and will so settle us , that no estate shall bee unwelcome to us : and as Psal. 50.23 . To such as order their conversation aright , God will shew his saluation : and as in the text fore-going , God will reveale himselfe more and more , so as if we be faithfull and conscionable in little , wee shall have greater matters revealed to us ; and and contrarily , if we be unfaithfully and carelesse , God will take from us the key of knowledge , and the use thereof , and will give us up to foule vices , even sinnes against nature , as he punished the Gentiles , and to beleeve lyes , as Paul sayes 2 Thes. 2.11 . And will answer us as he did the Idolaters , even according to their multitude of Idols , Ezek. 14.4 . So as would we have favour in our sinnes , and teachers that shall bolster us up in them , and not crosse our vaine courses ? God will let us have our hearts desire , but we must know this is an unevitable way to a desperate estate , and therefore marvaile not so much at the loose liver because of his good breeding , for as they desire the ill , so they have and are justly punished therewith . VERS . 16. Let us minde the same thing . OBserve here , that wee are not only to walke sutable to others , but wee must minde the same thing that others of our profession doe : So as this is a direction to concord , shewing that a Christian is a member of Christ as his head , and of the mysticall bodie the Church : faith ties him to Christ , love ties him to the body , so as he must walke with Christ , and also with the body , hee must looke to himselfe first , and then to the body : the ground of this union is laid downe here , to bee first an union of minde and affection , and this must bee in good , or else wee are brethren in evill . It s no marvaile the world complains of want of love , when there is no agreement in the rule of our love ; when there is no agreement in the objects of our love , it s not riotous fellowship , but fellowship in the gospell that unites us , let us minde this same thing , and then we shall affect one another ; and because our knowledge doth not extend to every particular alike , let us agree in the maine points , and let not lesse things breake us off one from another . If wee did walke according to our measure of knowledge in those things wherein wee agree , betweene us and the Lutherans , would not bee that bitternesse of spirit that there is , all censures and distempers would cease , and its a ●ault in manie Christians , though bred up well in knowledge , yet being of a harsh spirit and nature , while hee walkes not according to the same rule , and mindes not the same things in the maine as hee should doe , he growes to be bitter , as for those that would be sincere , they must indeavour to bee united in one , as they have one God , one faith , one baptisme , for a Christian loves not to goe to heaven alone ; and when he is there , he knowes he shall be one with Christ , and one with the holy Saints , and therefore will indeavour to be in perfect unitie here , considering there is no good he hath , but he injoyes it as being a member of the body of Christ , he knowes its a horrible thing , that members of the same bodie should fall out one with another , and therefore what shall separate or divide us ? shall infirmities ? Alas , we are all sicke of this disease , veniam petimus damusque : are they too hot , we are too cold , why should we not stoope and yeeld ? Christ he stooped from heaven to us . Shall errors ? why the time will come , God will reveale himselfe more fully . Shall sinne ? Wee know what the Apostle saith , Gal. 6.1 . those that are spiri●uall must restore such with the spirit of meeknesse , wee must not cut off members for every sore . Shall injuries ? It s the honour of a man to passe by such , doe wee looke Christ should forgive us , when wee will not forgive others ? consider it is the practice of all holy men ; Paul became all things to all men , if by any meanes hee might winne some . Peter received reproofe of him , yet fell not out with him : some there are of such a perverse spirit , as if they see in any one any infirmitie , presently they breake out into these or the like words . I will not be of that mans profession ; thus forsaking all the good in the holy profession , because of some weaknesse in the professors . If they will needs be separating , let them separate from the world , from scandalous , carelesse , riotous persons ▪ else Sathan rules in division , he knowes hee is best able to deale with them that are alone , and therefore drawes Eve from Adam , and one Christian from another , and so quickly overcomes them . If in companie one fall , another may helpe him up , if hee be cold , another may warme him by exhortation and example . Consider therefore who are best minded , and minde the best things with them : if we finde we have attained to a greater degree in grace than others , indeavour to bring them to us , the Communion of Saints is an Article of our faith , every one beleeves it , but few knowes what it meanes , and therefore no marvaile they desire it not . VERS . 17. Brethren be followers together of mee . THese words containe another exhortation , with a friendly compellation , which I passe over , having heretofore had often occasion to speake of it : the exhortation is to imitation of the Apostle , follow me . And because I cannot ever be with you , therefore follow those among you , that walke as I doe . Whence wee lear●● , that together with the rules of religion , wee must propound Gods graces in us , as examples for others to imitate : and this arises not from pride , but from confidence of truth and holinesse in our owne hearts , and conversations , and religion maketh this a vertue and dutie , without which it were boasting : and so it doth make many things ( of themselves not seemely ) very fitting . Davids dance was in worldly esteeme counted but folly , yet having respect to Gods glory is commendable ; and therefore we must not be captious , when we see such things in others , that men ordinarily count indiscretion , but mark their ground , and by it esteeme of them , and accordingly follow such . Bee yee followers of mee , saith St. Paul , that is , observe what my doctrine is , and what I doe and acknowledge , follow and imitate me . The Apostles doctrine consists chiefly of three heads ; whereof the first , concerneth our naturall condition , as Rom. 1 , 2 , 3. chapters , and Ephes. 2. And the second , concerneth our remedy by Christ Iesus , God and man being King , Priest , and Prophet , as in the Heb. And the third , the māner how Christ is become ours by imputation , and is laid hold on by faith , which is given to us by God , who being unchangeable and true , we persevere in this rule and course of obedience , by the mercies of God , though with many combatings and strivings , even to fulnesse of glorie . The Apostles example see in part in this chapter , in holinesse of life , and death 〈◊〉 sinne , and esteeme of the goods of this world as base . In the Acts see his paines in the Ministerie , his calling , his heavenly and holy mind in the next verse . And therefore , let us reade these often , and consider them : they are an excellent glasse , that will transforme us into an holy forme and fashion ; many things there are in him that are extraordinarie , and not immitable , he wrought in another calling for his living , he was an Apostle , had extraordinarie gifts by revelation , and indeed not so much by studie , as the Miniters of the Gospell now , to whom God gives guifts , but in the faithfull and painfull use of the meanes , and therefore are they not bound to imitate the Apostle in this thing , as in other things which he did as an Apostle . But to proceed to particulars ; imitation implyes foure things : First , a doing that which another doth . Second , a doing it in the same manner . Third , a doing thereof grounded upon the same affections : not as in a stage play , where hee that acteth the person of a King , is often a varlet , but it implies such an imitation as is in a childe , that indeavoureth to be like the father in disposition , as well of minde as of bodie . Fourth , it implies a doing , studio imitandi , with an earnest desire to be like him , for he that doth that which God commands , and not as expressing his desire of imitation , he is no follower , and therefore in all our actions wee ought to desire to be like God , and indeavour to expresse in action , what we desire , and to this end wee are to search for examples and patternes in the Scripture , for those that are more excellent ; for the most excellent in all kindes , are the best rules for others : and because in many things we offend all , let us follow the examples of men no further than they follow Christ , 1 Cor. 11.1 . And it was one end of Christs incarnation , that he might bee an example unto us . As I your Lord and Master have washed your feet , so yee ought to wash one anothers feet , and learne of me , for I am meek . Hence we may gather , the ground why we have not only rules in Scripture to live by , but also examples . For first , they shew that the things commanded are possible to bee done . Then they shew us the way and meanes more plainly , how to doe them . Thirdly , they shew how gracefull & acceptable they are when they are done . So as the Scriptures are not penned altogether in a commanding fashion , but have mingled sweet alluring examples : for there are foure wayes of teaching ; rule , reason , similitudes , and examples . The two former injoynes , but workes not on the affections , similitudes are but slight , onely examples conformes us in a most sweet alluring manner . And therefore wee ought to be exemplarie , as to follow others , and especially those that are above other : they should be burning and shining lights , as starres giving light to passengers in the darknesse of this world ; to this end observe some meanes . And First , reverence not onely the eye of God , but of weake Christians , Maxima debetur puero reverentia . We are to be awfull of our carriage , that we may give no ill example to them : and to this end we are to know that wee shall give account for those sinnes , that wee either cause or suffer others to fall into , if wee may hinder them ; give therefore no offence or scandall to the little ones . Secondly , Labour to denie our selves in liberties : especially when we are in the presence of such as will take scandall , and to this end labour for the grace of love , which will cause us to indure much , and put up many things which we count injuries . Thirdly , in our carriage wee are so to demeane our selves , that wee shew wee value , esteeme , and respect those with whom wee converse : for else our actions being visible to others , they will seeme to be done out of a selfe respect , and so will not affect or worke on them . Grace will teach us to honour the meanest , as those that may bee deerely beloved of God , who also may excell us in many excellent qualities , and in some kinde of grace may also goe beyond us . Secondly , if wee be bound to give good example , then woe to the world for offences ; what shall become of those who wound and vexe continually the hearts of those with whom they converse ? Many are in hell , propter alienum peccatum . In the eyes of God , who knowes the heart and intentions , sinne is committed before it be acted : and therefore it s all one , whether thou committest it or not . But it s not thus before men , for when it is committed it turnes to scandall , and opens the enemies mouthes , and grieves the spirit of God in his children , the Prophets complaine hereof , and wee may observe God correct his children most , to keepe them from scand●lizing others , and that others may beware of scandall : so Davids sinne was pardoned , yet because hee gave scandall the childe died . Thirdly , as wee must give good example , so wee must indeavour to take good from others example : and to this end ; First , wee must eye them , and prie into their actions ; for this end hath God left us a continuall succession of examples . Secondly , we must eye them not to observe their weaknesses , to uncover their shame ; for this is a poysonous disposition , proceeding even from the divell : neyther are wee to observe them , thereby to take libertie , to the flesh from their ill example ; but wee are to eye them as we view glasses , to deck and adorn our selves by them , and to compose our selves in a good course . Thirdly , in imitation we are to observe the best , and the best of the best , and not to compare our selves with those that are inferiour to us : for he that thinks himself good by comparison , he is not good , as a runner will not conclude he runnes swiftly , beeause he hath out-runne a lame man. And therefore St. Paul sayes else where , Brethren follow mee , as I follow Christ : propounding to himselfe the most excellent patterne of all , Christ Iesus . Contrariwise he blames the Corinthians , because they measured themselves by themselves , 2 Cor. 10.12 . Fourthly , wee must learne truthes before wee practice , for the best have their blemishes : so that wee must learne to know how to avoid them . The Papists urge us with the succession and universalitie of their Church . No say we , it is the doctrine that must trie the Church , whether it be true or false ; for men are Mensura mensurata , it s the doctrine is Mensura mensurans , the measure measuring , whereby our actions ought to be squared and framed aright . The Papists urge us with an implicite faith . Alas , what example ? what imitation can there be , when they know not what to imitate ? they know not what the Church beleeves , and and yet they must beleeve as the Church beleeveth . Fifthly , wee must labour to have soft hearts , sanctified with grace and molified , for a stonie hard heart will receive no impression , and to this end are wee to use the meanes , to imbrace the word , to receive the Sacraments , and to pray that God would open our eyes , and soften our stonie hearts . Sixthly , wee are to looke to everie one that hath any good thing worthy of imitation : as those that delight in gardens , where they heare of any choise flowers , they will have a slip for their owne garden : thus it should bee with us , where we see any flower of any grace , get that and place it in our owne gardens ; in every Christian there is something immitable , and something that may further us : and therefore this Apostle longed to see the Romans , that hee might be comforted by their faith , 1 Rom. 12. It is with the Church as with the firmament , ever some are rising and some are fitting , let us looke to the starres of our time , and walke by their light . It s not enough that wee can commend the Martyrs , for that is ordinarie , as it was with the Iewes in Matth. 23.29 . though they builded the sepulchres of the Prophets , if they had beene alive , together with them , they would have persecuted them , and therefore Christ saith , they killed the Prophets . And the ground of it is , bec●use its a dishonour to God , not to take notice of his goodnesse and glorious graces in others , and therefore if the starres doe praise him , surely these starres must much more set forth his glorie , that being of themselves sinfull wretched men , by his power are made glorious lights for others to walke by . And in the seventh place , in things whereof there is no certaine rule to direct us , wee ought to imitate the example and custome of the most holy and sober sort . As in apparell much question is what sort , what fashion is most to be imitated , let the most sober and moderate of thine owne ranke be guide unto thee . It s singularitie to differ from such , with a desire to be noted , and it savours of pride , and such shall be condemned by their examples , even as Noah condemned the old world . For use of all this , learne hence what is the best succession , that is the best and surest note of succession , which is both in doctrine and example ; locall succession is nothing , they are the children of Abraham , that doe the workes of Abraham ; they are Iewes which are Iewes inwardly in the spirit : the Papists they cry out against us we have no succession ; but it is they have no succession , their doctrine every where crosses the doctrine of the ancient Church of Rome , their practice is without president , what president have they for rebellion ? for their equivocation ? and the like ; they follow indeed , but as corruption doth generation . VERS . 18. For many walke , of whom I have told you often . THese wo●●s containe , a reason of Pauls exhortation ; and from the connexion wee may observe , that where truth is , error is : where wheat is , there are tares ; walke as I doe , for there are many with whom yee converse , that walke as enemies to the crosse of Christ. Our enemies tell us , because of our errors wee are not the true Church , they may better conclude contrarily , that because we have some few errors , therefore there is a true Church amongst us , where truth is there will be opposers ; and therefore we are not to be scandalized hereat : the skill and courage of a Christian , is seen most where truth is in danger , as the goodnesse of a Pilate is seene specially in a tempest . The Papists will not have the Word read in the vulgar tongue . why ? because they say many errors will thence arise , while the common people understand it not . They may as well argue , because there is much deceipt , therefore I will not buy nor sell. St. Paul was of another minde , he would preach at Ephesus , for a great dore and effectuall was opened , though he knew there were many adversaries . 1 Cor. 16.9 . In the next place , observe he saith many there were , meaning of the better and more eminent sort , that is of teachers : a pitifull thing , that in the golden times of the Church , the chiefe leaders of the Church should be mislead , and therefore we are not to wonder that we should finde it thus , and therefor● wee must not bee scandalized by the multitude , one Micaiah is better than 400. false Prophets , and therefore we must not number the followers , but weigh them aright , To proceed ; he saith there are many , he nameth none in particular , yet no doubt but noted scandalous persons , may and ought to bee particularly named , that others may take notice and heed of them ; yet this must bee warily done . The Apostle curses the Copper-smith , but onely names Demas . Those that are weake , must be gently touched , those that are obstinate and scandalous , must bee plainely made knowne , and this draweth some of our writers particularly to lay open the vices and falshoods of those that are obdurate , and therefore we must not take scandall thereat , it arising from a zealous care of Gods Church , not of malice . In the next place , he saith he told them often , the Apostle was affectionately bent for their good ▪ and therefore to write the same things often to them , it was not greevous to him , seeing to them it was safe ; for the nature of man is very dull in conceiving of things that belong to salvation , and their memories are but brittle . If therefore we doe often inculcate and lay open the danger of that whorish Religion , long since condemned , it must be well taken in these times , especially wherein men are so secure , daring to venter on any thing , yea to goe to their Masses , upon pretence of their strength , that they c●n come away without being defiled . VERS . 18. And now tell you weeping . AS if he should have said , if nothing else will make you beware , yet let my teares move , my teares proceeding from griefe , and compassion of the miserable estate of such Teachers , and of such as are led by them . Affections therefore are lawfull , yea necessarie in Gods children : all actions in Gods worship are esteemed according to the affections that they are done with : we are as we love , not as we know , what is the life of a Christian , but the performance of things with courage , delight and joy ? and therefore the strongest Christians have strongest affections ; for Religion doth not harden the heart , but molifies it , and regeneration doth not take affections away but restores them sanctified and pure . But to come particularly to the matter here ; he is compassionate , and so compassionate , as his naturall constitution will admit , hee expresseth this with teares : which ariseth from griefe for something within our selves , or by reason of sympathie with others , for some danger that they are in , or like to fall into . The reasons hereof are , because they are led by the spirit of Christ , who was all made of compassion : for he wept for his friends , for Lazarus , and for his enemies . O Ierusalem , Ierusalem , how often would I have gathered you , and you would not : hee was tender in bearing the infirmities of his weake Disciples , and of weak women , his compassion was such , as drew him to the lowest degree of humiliation to free us from danger . Secondly , the Saints have cleere sanctified judgements , to apprehend true causes of remorse : they know what danger is , as Paul saw here that the Sheepe were in danger of wolves , and saw the danger so much the greater , by how much they saw not the danger they were in . Thirdly , the Saints have their hearts broken with sense and feeling of Christs compassion in their hearts , and so are molified , expressing it outwardly towards their brethren : contrarily , the wicked never felt any remorse or pitie of Christ in them , and therefore know not what compassion meanes , so as their mercies are cruelties . Use this as a note , whereby we may discerne of our Christian estate , for surely where there is no compassion , there can be no excellent estate . Againe , from the Apostles object of compassion and weeping , observe ; that spirituall evill and danger is the most proper object of Christian compassion . Paul he pities not himselfe because of his fetters he was in , but it was the bonds of sinne made him cry , Oh wretched man that I am , who shall deliver me from the bodie of this death ? and good reason , for these spirituall evils of errour in judgement , hardnesse of heart , securitie , seared conscience , and the like , they leade us the assured way to damnation , as it is said in the words following , whose end is damnation . Contrarily , outward crosses being sanctified to us , they bring us to heaven , as it is 1 Cor. 11.32 . Wee are chastened of the Lord , that we should not bee condemned with the world . For those crosses are occasions of good affections , purging the heart from deadnesse and fleshly trust , they draw us to God ; and therefore spirituall danger , is the proper object of pitie . It is otherwise with us , wee lament Christian bloud-shed ; but how many soules are carried into error dayly , turned to Poperie , and no remorse , no pitie . There is great need thereof both in the Magistrate and the Minister , that they should bee moved to provide remedies against such mischiefes . And let us be farre from envying such as are in ill courses , let their outward pompe be never so great , rather lament their miserie : alas poore soules , how are they hurried , nay doe willingly runne to destruction , while they are blinded with those idle shewes of vanitie . But much more miserable is their estate that draw on others to mischiefe , that are brethren in evill : what other end can they looke for , but to bee as tares bound up , and cast into the depth of hell , being guiltie of as many mens deathes , as they are of ill examples in their passed life ? But for our selves , let not our soules come into their secrets , le ts mourne at the lewdnesse of some , and the danger of all : and to this end , let us consider duly of the afflictions of Ioseph , taking heed of sensualitie , which as Hosea saith , taketh away the heart . Hos. 4.11 . Moses saw the miserie of his brethren , and pitied them ; so should we consider of the danger of Popery , of Schisme and rebellion , and this will breake our hearts , and cause us with Ieremie to mourne in secret for the sins of the times . Ier. 13.17 . VERS . 18. They are the enemies of the Crosse of Christ. IN these and the following words , is a description of these in ordinate walkers , which the Apostle speaketh of , they are described by their disposition : First outwardly , that they are enemies to Christs death . Then inwardly , their bellie is their God , they glorie in their shame , and they minde earthly things . Then by their end , which is damnation . They are pointed out and described to us , to the end wee might take notice of them : by the Crosse is not meant the signe of the crosse , as the Papists fondly imagine , but Christs death on the crosse , whereby was made satisfaction , and redemption , and reconciliation . The enemies of this crosse are ; first , such as added thereto the ceremoniall obedience to the law , and their owne satisfactorie workes . Secondly , such as are carnall , denying the power of Christs crucifying , in not crucifying their affections . Thirdly , such as could not indure , of suffer for the testmonie of Christs crucifying , and therefoe to avoid persecution , they pressed circumcision with Christ , and so were enemies to his crosse : Gal. 6.12 . Such were the enemies thereof then , and such have wee now of the Papists , let them brag never so much of their esteeme and reverence they give to the signe thereof , while they seem to kisse it , they betray it Iudas ▪ like . For while they teach merits , satisfaction in purgatory , indulgences , & the like ; they make the crosse of Christ of none effect , whic his onely and wholly sufficient in it selfe . And whereas they say they doe adde , they take nothing from the sufficiencie of Christ ; I answer , circumcision was added here by these , who are notwithstanding condemned : for as to joyne poyson with wholesome meate takes away the nourishment of the meate , so if we be circūcised , Christ shall profitus nothing , and grace is no grace , where there is merit . Rom. 11.6 . Againe , consider the equitie thereof in naturall reason ; can it be thought likely , that God should become man , to doe any thing which lies in the power of man to patch up and make good or else its unsufficient ? shall finite corrupt man be able to make an infinite worke perfect ? no , God will not give his glorie to another , and will he part with his glorie in this great worke ? which propounds his glorie as the maine end thereof ? Ephes. the 1.6 . and 12. verses . Fourthly , there are another sort of enemies , such as cast not themselves on the merits of Christs crosse , those whose consciences were never convict of sinne : abundance there are , who glorie in their proud presumptious swaggering courses , shewing that they are either blinde or starke mad ; they wilfully runne to perditiō , they wil not heare nor be controuled . Others that see their fore-passed life how wicked it hath bin , they are so far from casting themselves on Christs merits , as they despair , & grow more & more obstinate therein , even to their own destruction , either by not seeing the merits of Christ , or through want of confidence on thē , though they see his righteousnesse to be above their sins : and some are so detestably wicked , as because they see no salve for them , they run desperatly into a custome of sin , & continue therin to their death . As we would desite to avoid this fearfull estate and condition , so let us take heed of custome of sinning , for that wil make us senselesse , and will move God to give us over . And therefore let us take heed that we receive no the grace of God in vaine , it being so freely proffered to us . And to this end , know that so far as we suffer our lusts to over rule us & we not crucifie them so far we are enemies . For while we know and consider Christ , as crucified for our sins , it will make us ( if we have any grace ) think of sin as of a thing that deserves to be crucified , and hate that , that caused the death of our deere Savious , for they were the cruell tormenters of Christ. And if we embrace Christ , we shal have the same affectiō to sin that Christ had , for Christ wil not lodg but in a hart humbled for sin . And the estate of those men is miserable , that are so farre from crucifying lusts , as they thrust themselves upon all occasions of temptation and sinne , and esteeme them as their onely enemies , that tell them of their unchristian courses : Surely , however they may daube for a time , yet their outward profession will never administer sound comfort to them , but they shall finde bitternesse at their latter end . There are yet another sort of enemies ; namely , such as will indure nothing for Christ : who notwithstanding bore his crosse , and bids us take up our crosse of reproach for religion : some will indure any paine , travaile , danger and watchings for riches or ambition , but dare not speake a word , or appeare in Christs cause , are not these enemies ? Shall Christ out of his love come from heaven to the basest abasement for us , and shall not wee indure for a while here , seeing it is also for our owne good , and we are gainers thereby , and considering that Christ called us to suffer ? for while wee live here , and imbrace true religion , there will ever be a crosse and shame in the world , accompanying the profession thereof , if it bee sincere . Preachers therfore that preach not Christ plainly , and boldly , and hearers that come to the hearing of the Word rather for Rhetoricall flourishes , wittie sentences fit onely for discourse sake , even thus farre they are enemies . For if Christ bee not preached mainly and chiefly to this end , to amend the lives of men , to winne soules to Christ. And if men ( comming to heare ) come not even for this end mainly , to be bettered in their salvation , to bee strengthened in grace , they shall be damned as enemies for this ; that the meanes of salvation they prophane and despise . And therefore , let us abase our selves for our sinnes , and magnifie Gods goodnesse , in affording meanes of salvation . Labour also to shew how wee profit by suffering for the Gospell , and count it an honour , and rejoyce that wee are worthie to suffer for Christ , labour to overcome the world and our lusts , and to honour Christ even in his meanest children : If the love of Christ will not constraine us , no motives will draw us . VERS . 19. Whose end is destruction . THe word signifies a rew●rd , and is translated , and taken often for an end ; because reward is given at the end of the worke : and thus is salvation called a reward for goodnesse , because it is given at the end of a holy life . The other word signifies damnation or destruction , which implyes all things tending to , or accompanying the punishment of a wicked life : and the connexion of these words with the former , may be thus framed ; hee that is an enemie to the cause of life , is an enemie to life , but those that are enemies to the crosse of Christ , are enemies to the cause of life , and to that which saves them ; and therefore they must needs be destroyed : this made the Apostle judge of them thus , and withall be saw they were void of grace , and were incorrigible : and from hence we may inferie , That wee may in some sort judge of the spirituall estate of men , even while they are alive ▪ for as Astronomers can judge of eclipses , and statesmen of the continuance or danger of the state , and Physitians of the event of diseases , by the course of naturall causes ; so in religion , there are predictions on good grounds , what will follow of ill courses , tending to dam nation . But more particularly , there is a three-fold judgement . First , one by Faith , which ( concerning our selves ) brings certainty , and so wee are able to judge of our selves . Secondly , there is a judgement by fruits ; comparing mens disposition and state , with their fruits , and so wee say , if men walke riotously , we can inferre , surely he is in no good estate : by their fruits shall you know them , saith Christ. Thirdly , there is a particular revelation of Gods spirit , this the Prophets and Apostles had , but now we have no such rule ; yet by the fruits and course of men , it s an easie matter to judge , what the end of those men will be , following those courses ; for Gods word is the same now that it was then . Indeed , when wee judge men in things indifferent this is rash , and condemned by the Apostle . Rom. 14. For Use hereof , let us learne to judge our selves , and know if wee breake wilfully the knowne rules of salvation , we are in a fearfull estate . And we should also submit to the judgement of Gods ministers while we are here , and amend , for else looke assuredly for the sentence of death hereafter , from God himselfe , when there will be no revoking thereof . For though punishment may be deferred a while , yet assuredly it sh●ll not goe well with the wicked ( Eccles. 8.13 . ) at the last . In the next place observe , There is an end to every way : for it is taken for granted that they have an end , and surely wee will not , nor cannot be alwayes as we are , wee are labourers , and there is a time of payment of our wages . And therefore wee should looke whether our wayes doe tend , there will bee an end of this life , but damnation shall be without end . We should also bee inquisitive to see if wee be out of this way , that we may be reformed , for these worldly pleasures must end in eternall vengeance , and this life is but a way to that end . And in the third place learne to bee patient , when wee see the wicked runne on in a broad high way , what though they be admired here , and lifted up , they are but condemned persons : and therefore envie them not , seeing we would be loath , upon serious deliberation , to change estates with them . Observe wee further from these words , that God will judge eternally , not onely for grosse scandalous sinnes , in the course of our life , but even for errors in judgement . For wee must judge aright , as well as affect aright , and God hath no service from corrupt judgements . Those that joyne mans merits with Christs merits , they cannot relye on God alone , neither can they rejoyce in Christ , Christ hath but halfe of them : therefore let us keepe the virginitie of our judgements , prostitute them not to lyes , but reserve them chaste and pure to Christ. And secondly , take we heed how wee converse with such as are of corrupt judgements , they are Gods , and Christs enemies , and will labour to bring us into their wayes , and then assuredly let us looke for their end . It s reason that those with whom we converse here , wee should converse withall hereafter . VERS . 19. Whose God is their belly . THese words , doe partly shew the inward disposition of these m●n , by Bellie , in this place hee meanes in generall all contentments , and worldly pleasures , whereof these Teachers being satisfied , they lived at large , and at ease . But how may they be said , to make their bellie their God ? I answer we may be said to make any thing our God. First , when we count it one , as some of the Papists have esteemed of the Pope , as of an essence betweene man and God , and some Emperours have required themselves to be so esteemed , and adored as a Dietie . Secondly , when wee give such affections to it , as are onely due and proper to God , as to trust in it , to repose content in it , to joy in it , and so is that sentence true , amor tuus , Deus tuus . Thirdly , when wee use actions of invocation and adoration thereto : and thus the Papists make Saints their God , attributing such power in working to them , as is onely proper to God. Fourthly , when wee bestow all labour to giv● satisfaction thereunto : for explication , these men gave the intention of their most inward affections , to procure content to their lusts , all their labour was to this end , and so quieted themselves in the injoyment of them , and as they made their bellie their God , so their belly acted the part of a god , in giving them lawes , bidding them to doe , proiect , devise this or that , undermine such , and grounding them in this first fundamentall law . Thou canst not live long , neither wilt thou live well therefore while thou livest live for thy pleasure , take thy ease , and from thence inioynes them to use all meanes thereto , take all acquaintance , undermine all that crosse thee : and all to this end , that thou maist have thy ease . As it was then , so now is it with the Papists their successors : all the differences in Religion betweene them and us , are by them grounded on the bellie , that is the Monarchie of the Pope , and worldly pompe , and Masses invented for idle Priests , latine prayers , little or no preaching , onely that the people being ignorant , they might more easily command them . If their errors were not invested in gaine , wee should soone accord , their worship , especially the manner thereof , onely to delight the sense . And among our selves , many are not wanting that make profession of religion , but denie the power thereof : so long as religion and outward content doe meet , and when Religion brings preferment , all will be religious , for they live by no rules . but those that their lusts prescribes , morning and evening taking care for the flesh , how to bee rich , how to live at ease , and for this will sell their birthright in happinesse , refusing the Word , refusing good companie , yea heaven it selfe . And this justly comes as a iudgement for mans first rebellion , when men will not serve God as they should , they are iustly given over to the service of those that are no Gods. But it may be asked , may wee not seeke to content our flesh ? I answer , wee may respect our bodies , and there is a due honour that belongs to the outward man , but we must so seeke for them , as in the first place and principally we seeke the Kingdome of heaven , and is righteousnesse , and then God hath promised to cast these things upon us . But when wee breake order and measure , being first and principally carefull for our lusts , the divell knowing our haunts offers baites fitting for our humours , and wee like filthi● swine devoure our owne destruction . And therefore to avoid this , let us set the feare of God and damnation before our eyes , and if we use not these things moderatly and soberly , let that in Rom. 8.13 . be as a flaming sword to keepe us from the way to destruction . If we live according to the lusts of the flesh , we shall die : and therefore , as strangers and Pilgrims let us abstaine from fleshly lusts , which fight against the soule : against our comfort here , and our happie estate hereafter . Secondly , let us avoid the companie of condemned persons , but looke on them with a kinde of horrour , and detestation of them , and and passe not for their wicked censures , their end is damnation , and their bellie is their God. But because the best are drawne away by these pleasures , let us observe some directions ; And first , let us see the reasons why we are thus inveagled with them . First , these earthly contentments are present to our sense : the other onely are present to faith , which the carnall man lookes not after , neither cares for . Secondly , wee nusle up our selves in an opinion of the necessitie of these things , seeing the present use of them , and wee see no present use of those better things . Thirdly , these things are bred up with us , and wee are acquainted with them from our infancie : and so they pleade prescription , and when we are thus taken up before , Religion comes after , and very hard it must needs be , to keepe our mindes lifted up , and yet is it most necessarie to be , for lusts doe drowne men in perdition , 1 Tim. 6.9 . But for helpes in this estate of ours , observe first , with due consideration , the nature , dignitie , and excellencie of the soule : that it is a spirit of an excellent beautie , adorned with understanding and judgement , not made to cast off the crowne , submitting it selfe to the rule of every base lust , which indeed is the onely happinesse of the beasts , nay if happinesse consist in pleasing the senses , beasts are more happie than we , for they have neither s●●me without , nor conscience within , to disquiet them in the injoyment of their pleasures . And know also that this bodie of ours , being of that excellent temper , is a fabricke which was not made onely for to be a strainer for meate to passe through : The qualitie of the braine in man , the structure of the eve , doe testifie man was made for divine meditation , to contemplate of the workes of God , which it doth behold with the eye , as through a glasse . Secondly , wee must know , by giving our affections to these things , we are made like the things we affect : for the soule is placed in the middest , as it were betweene heaven and earth , and as it affects the one or the other , so is it fashioned ; if we love the flesh we are flesh , if wee follow the spirit , wee are transformed to its likenesse . Thirdly , consider that God is better than the worshipper , else is hee mad that will worship it ; but the bellie is baser than our selves : reason teacheth us the pleasures of this life end in death , when our soules must still continue after all : now to seeke such pleasures as cannot continue with us is madnesse , as appeares even by the light of reason : and therefore are of more power with naturall men , than pure religious truthes , but for those that are called ; The Scripture puts them in minde of the last day of judgement , and telles them that they are made for heaven : and such are therefore to set their mindes on things which are above , where Christ sitteth on the right hand of God ; Col. 3.1 . and when they begin to grow worldly , and to follow their belly , it calles them backe with a but know for all this , God will bring thee to judgement : which duly pondered , cannot but be as a hooke in our jawes , to bring us back to a more diligent watch over our wayes . VERS . 19. And whose glorie is in their shame . A Second part of the inward disposition shewing , that they glorie in that which brought shame to them for circumcision was a ceremonie given to the Church when it was but in the infancie , and for them that were borne in the strength of the Church , being well growne , to glorie in such beggerly rudiments was shamefull ; in the words , first consider the affection , second the object or end : for the word implyes both : and in the first consider the sinne , then the cure . The sinne that is reproved in them , is vaine-glorie ; that is , glorying in a thing not to bee gloried in , and it is grounded upon pride , which is a desire of excellencie in vaine things , and it is for the most part in vaine injuditious men , who ordinarily doe glorie in things that tend to shame . These Philippians saw that Paul was now committed , the doctrine hee taught they thought was not good enough , they would be wiser than he , and of deeper reach . And thus even within the p●le of the Church , what a scandall is it that men should glorie in a gracelesse grace of swearing ? filling up rotten discourse , with new devised othes . And others glorie in their foolish ( conceipted ) gallant apparell , which was for no other end , but principally to cover shame , is not this to glorie in shame ? And much more those , that blaming ( as it were God ) for making them no fairer , will mend the workmanship of God by painting : these while they seeke to keepe outward blemishes from the eyes of men , doe discover to the whole world , that they have a spotted rotten heart within them . And indeed , it s too common for men ill-bred up , to thinke admirably of themselves , when all their courses are meere vanitie : He is the onely man of accompt , that cannot put up a crosse word without bloud : is not this to glorie in shame ? when as its the glory of a man to passe by an offence , and they are the best men , that can overcome themselves . And as helpers on of this vaine boasting , we have a generation of ignorant unsetled understandings , that admire at such shamelesse boasters , and so are causes of strengthening such in their vain-glory , such are flatterers of great men : let them remember what is denounced against such , woe be to them that call evill good , and good evill . In the next place , shame is not onely the object of vaine glorie , but the end : they that are vaine-glorious , shall bee brought to shame at length : thus is it sayd of Babylon in Esay , and mysticall Babylon in the Revelations : Though she say I sit as a Queene , and shall seen● mourning , yet stall her plagues come in one day , death , and destruction , and mournlng . Isa. 47.9 . & 51.19 . Revel . 18.8 . For God hath knit vaine-glory and shame , a punishment proportionable and fitting to the sinne , and striking the offender most neere even to the heart and thus did God meete with Achitophel , Absalom & Haman they sought vain-glory , and their ends were shamefull , & such shall be the end of all such , as boast that they can doe mischiefe like Doeg : Psa. 52. And the righteous shall see , and feare , & laugh at them . For use to our selves , therefore let us take heed of this sinne . For by nature , the best of us are subject to it , we are all inclinable either to glory in such things as we should not , or to receive glory from such things as wee ought not , or else to glorie after an inordinate manner , and in that measure we glorie amisse , in that measure wee consult shame to our selves : glory we may , but it must bee well grounded , and in a right manner . And to the attaining thereto , we must first labour for a sound knowledge of God , and for a sound dependance upon him in all things , and also labour for to see our owne estate , and our many wants . for wanting this knowledge , men glorie in merits while they live , but when they die they grow ashamed of their courses , and blinde judgement , for while they live , they judge of themselves by their owne conceipt of themselves , which is grounded either by comparing of themselves with those that are worse than themselves , as the Pharisee , that thanked God he was not as the Publican : or else upon the conceipt that shallow persons have of them . But these are not rules for us to follow , look rather what sayes the humbled conscience , what sayes Gods Word and his Iustice , and take example of the Apostles and holy men of God , that gloried in the Lord reconciled to us in Christ , who is made to us wisedome , sanctification , and redemption . 1 Cor. 30.31 . Rejoyce that our names are written in heaven . Luke 10.20 . Rejoyce that we understand and know God to be ●ust and mercifull . Ier. 9.23.24 . Glorie in the testimonie of a good conscience , that we are true Christians , though but weake : 2 Cor. 1.12 . Secondly , we should be content with the judgement and approbation of God , and hearken to the admonitions of his Ministers , and care not for the censures of the world . Thirdly , take wee heed of the first beginnings and motions of sinne : at the first they are ever modest , the worst man that ever was , was not shamelesse in sinne at the beginning , but giving way to sinne by little and little , loses all shame , and causes at last corruption in judgement , and justifying a mans selfe in wicked courses ; pleasures , riches , and such things , they are like a vizard , onely an outside of beautie , or like one that vaunteth himselfe hee can act the person of a King , but is in himselfe a bondslave : they act their parts here on this worldly Stage for an houre , and leave all their followers in eternall bondage forever . Therefore let us not bee ashamed for Christs cause , but stand out , labour for sinceritie now , and wee shall have glorie hereafter , which as the light , shall increase , when as the candle of the wicked shall be put out . VERS . 19. Who minde earthly things . TO Minde , in this place is taken largely , to thinke upon , remember , desire , joy , and to have all the soule exercised . Earthly things , that is lusts of the flesh , lusts of the eyes , pride of life , pleasures , and profits , and honours : which are therefore called earthly , because they are conversant about earthly things , and because they make their followers earthly minded : and lastly , they are called earthly , in opposition to those that are heavenly : and thus in particular , those that minde honour are ambitious ; those that minde riches are covetous , if pleasure then they are voluptuous , and all of them are earthly . For as the Ocean is but one , and yet divers parts thereof have severall names , so worldlinesse is but one sinne , yet having many kindes , it hath also divers names . The observation that hence we may gather , is , that the earthly disposition and minde , is the temper of that man , who is in the estate of damnation : for the minde of such doe shew a dead soule , estranged from the life of God : to be carnally minded is death , saith the Apostle , Rom. 8.6 . For a man lives as hee mindes and loves . Secondly , earthly disposition is opposite to God , so Rom. 8.7 . The carnall minde is enmitie against God. Observe we further , the Apostle describes not these by any notorious grosse scandalous sinne , but by the inward disposition of the heart ▪ for outward actions are onely effects and rivers flowing from the spring of corruption in our hearts . Whence we may note , that God lookes to the inward frame of the soule in men : and therefore though in the eyes of men , a man may be without spot , yet is his corruption that is within , open and manifest to the all-seeing eye of God. And therefore , from hence we are to be stirred up , to humble our selves before God , by examining our hearts , and laying open our most secret corruptions . And secondly , this ought to comfort us , that though in our dayly practice we often fall , yet God in his goodnesse lookes at the inward frame of the soule , and accepts of it . Thirdly , this justly layes open the folly of mens censures : if a man breake not out into open outragious sinnes , they esteeme and commend such for good men , though it may bee his soule is full stuffed with Atheisme , revenge , and all manner of villanie . Fourthly , this should teach us to condemne our selves , even for our sinfull thoughts : for know , though thou livest without danger of mans law , thou maist have a rebellious minde opposite to the divine law of God , by which thou shalt be judged . Yet seeing for this present life , wee stand in need of earthly things , and are not to cast off all care of them , let us hearken to some directions in the use of them : For riches and other necessaries , God sends them unto us to be as meanes to sweeten our pilgrimage here . In the using them , take heed they doe not possesse and take up our whole heart , immoderately labouring after them , and before any spirituall grace : This the Apostle blames in these men , he saw they made religion to bee subordinate , and to give place to their worldly lusts , and that as he cared not , if by any meanes he could attaine to the resurrection of the dead : so they contrarily cared not , if by any meanes , through any crosse or losse whatsoever , they could attaine to riches , honour , or the like ; yea , if religion stood in their way , though it were with the losse of Religion and a good conscience . Secondly , we must take heed that wee use these earthly things so , as to draw good out of them , and to imploy them to good ; labour we to see God in pleasure , in rich●s , and in our abundance , knowing and esteeming of them , as a beame of the bright Sun-shine of Gods favour to us , and thus to be lifted up , to admire and praise his goodnesse . Thirdly , make them instruments of mercie and bountie : it s an excellent way to further our accompts , so receive the good as wee avoide the snare , the way is not to hide our talents in a napkin , to enter into a Monasterie , to live idle ; but to occupie , use , and imploy them in the service of God , and of our neighbours . To conclude , let us so use them , as they be helpers of us to a better life , not binderers : for wee are in an estate betweene two , in a warring and conflicting estate , even as a peece of iron betweene two loadstones , and know not which way to leane , and yet may offend in the excesse of either side . And therefore let us observe some signes , whereby we may know whether we bee right or not . And first of all , this affection of love being the primarie and principall part , is knowne by other affections . If therefore our love bee set on the world , we shall greeve and vexe our selves for worldly losses , and fret and be chafed when wee are crossed in them : and this made Ahab so lumpish , as nothing could comfort him but Naboths vineyard . Secondly , let us observe whether our labours and indeavours are carried : what wee talke of most , what thinke we or meditate wee on , first and last , morning and evening , if wee observe our carriage , it will discover our minde . Such , are also opposite to any religious good course : he that is rich , bitterly opposeth goodnesse , and therefore it is that Christ said , Yee cannot serve God , and Mammon , and concludeth ; It is harder for a rich man to get into heaven , than for a Camell to passe through a needles eye . But to cure this sore , Let us fetch arguments from the nature of the soule of man , and the nature of these things , and consider the incongruitie betweene the soule , a pure heavenly spirituall essence , and base earthly corrupt things , dust was made meate for the serpent by a curse , and not for man. And remember , The God of truth hath threatned vengeance against his dearest children , that doe not mortifie their carnall lusts . Abhorre we therefore , the first thoughts of this sinne , and divert our soules to higher thoughts , and bee humbled , shaming our selves for debasing our soules in that manner , else will God take us in hand , for he will not suffer his children to surfeit on the world , but will bring them backe , that they shall see and know , all is but vanitie and vexation of spirit . VERS . 20. For our conversation is in Heaven . T●e word translated here For , in the former translation is But , and so it depends on the fore going words , some walke as enemies to the crosse of Christ , &c. But our conversation is in heaven . If it be as it is here translated , For , then doth it follow the 17. ver . Mark them that walke as ye have us for an example , for our conversation is in heaven : Shewing the reason why he was so confident in propounding his example to bee imitated : which way it be taken it is not much materiall , onely from the opposition between those examples he speakes of immediately going before , and is propounded in this verse . Note that in the Church , there are alwayes men of divers dispositions ▪ some ever goe with the current into Mare mortuum , and others ever against the streame , like the starres that are carried with a secret motion of their owne : notwithstanding that in this world , they seeme to be carried by the violent motion of the common course of men . And this was first , in Gods eternall decree , that their should be perpetuall enmitie between the seed of the woman , and of the serpent . Secondly , There is a difference in calling ▪ some onely outwardly , some inwardly by his spirit . Many are called , but few are chosen . Thirdly , they differ in their rulers : one are governed by the Divell , and led captive to doe his will , others by God. Fourthly , in regard of their conversation : some are heavenly minded , others are altogether earthly . Fifthly , their ends are different : the way of one is upwards to heaven , the way of the other is downward , tending to the gates of death , even to hell . But to come to the words ; The Apostle saith , not my conversation , but our conversation ; implying , that those that meane not to bee of the number of those that have their end in damnation , they must bee of the number of those of a holy conversation . The word in the originall , signifies most properly a freedome , or a Burgership : So as from the metaphour , we may gather thus much . That Heaven is a Citie , and all true Christians are Citizens , and inhabitants of this Citie : for as it is in the Citie of this world , so may it be said comparatively of this Citie and the inhabitants . First , it s under a governour , who is the Lord Christ. Secondly , it s governed by law , which is Gods law . Thirdly , it hath a store-house of all good things , as of food , and of other of the like sort , which is heaven , for it hath bread of life , it hath rich and plenteous treasure . Fourthly , it hath liberties , they are free from Sathans tyrannie , free from the lawes curse , and condemning power , and are all Kings , and shall all raigne , they shall bee free from all weaknesse , from ill comp●nie , from temptation , the lambe shall be all in all , glorious things are spoken of thee thou Citie of God. Fifthly , they speake one language , the language of Canaan , the language of the beast they abhorre . And lastly , their carriage is alike : grave like Citizens of heaven , their faces are still as they were going to Ierusalem , their continuing and abiding Citie , for while they are in this life , they are still as it were in the Suburbs . Hence , we may gather divers grounds , that while we live in this world , a Christian is but a Pilgrim and stranger : heaven is his home , and this life is but a way , and he a passenger . And thus David accompt●d of himselfe , though a King , yet but a stranger , both himselfe and his fathers : and therefore , as a passenger , hee provides for his journey , he stands not for ill usage , cares not to looke after delights in the way , but uses them as advantagious to his journey . And secondly , hee is inquisitive after the way : fearing he should goe amisse , and furnisheth himselfe with cordials , to cheere him and strengthen him in his journey , he inquires after the guide of Gods spirit , to be as the pillar of fire to guide him in the darknesse of this world . Thirdly , Hee is well provided of weapons , against such enemies as hee shall meet with in the way : he hath the shield of faith , and the sword of the spirit , which is the word of God. The second ground that arises hence , is that a Christians indeavours are of a high nature : his looke is high , his soule and minde are ever upward , casting all burthens of earthly cares and delights from him , that hee may freely mount up in the presence of his maker . Thirdly , this carriage of a Christian is not by fits , but it is his trade , his conversation , and course of life , in all things he lookes to heaven , his course is by rule , and by law : whatsoever he does , he does as in obedience to God chiefly , with all his power , as approving himselfe to God , in whose sight he ever sets himselfe : briefly , hee doth all things as a Citizen of heaven . Fourthly , we may also ground hence , that a Christian may have his conversation in heaven , even while he is here alive : for hee is borne anew , having received the life of grace , God requires not impossibilities , but alwayes gives abilitie to the discharge of that which hee injoynes . But in particular , how may a Christian bee said to be in heaven , or to have his conversation in heaven . I answer , a Christian may be said to bee in heaven ; first , as in his head Christ Iesus , who is in heaven already , beeing gone to prepare a place for us . Secondly , he is there by faith : which makes things absent as present : and so it is that Abraham saw Christs day , and was glad ; and therefore is faith called , The evidence of things not seene , Heb. 11. Thirdly , a Christian is in heaven by his hopes . Fourthly , he is there by his desires , animus est ubi amat . Fifthly , a Christian is in heaven , when as his meditations are there : when his thoughts are thereon continually busied , as St. Paul was , when in admiration of those joyes he crieth out , O the depth both of the riches and wisedome of God! Rom. 11.33 . Sixthly , hee is there , when by continuall prayers to God , he hath an inward admittance to the throne of grace , where hee may freely open his heart to his God , and therefore it is that those that are Christians indeed , are often in this dutie . Fifthly , hence we may gather , that the glorious estate in heaven , is of the same kinde with this life of grace , onely differing in degrees of happinesse : both estates are free ; there onely a freedome of glory , here a freedome of grace , both are estates of redemption : there wee are redeemed from sinne , and death , and the divell , here we are onely redeemed from the power of them ; there have we the full harvest , here we have the first fruits , here wee are heires by faith , there by full possession ; to all of us Christ is all in all , onely there hee rules immediately , here he rules by meanes , by his deputies . There they have communion with the Saints , here we also have communion , though we live amongst the wicked . There they praise God continually , here we indeavour it continually . There they have communion with the beatificall vision , here wee have communion with the ordinances which will bring us to it . And therefore , let such as intend to be Saints hereafter , be Saints here , and live by the lawes that are given us from heaven , and that they live by in heaven : for the kingdome is in such sort one and the same , the kingdome of grace , the preaching of the word , is called the kingdome of heaven , as well as the kingdome of glorie ; and men doe thinke in vaine ever to enter into glorie , without comming in at the gates of grace , as appeareth out of the Apostles argument , 2 Pet. 1.10 , 11. Give diligence to make your calling and election sure , for so an entrance shall be ministred unto you abundantly , into the everlasting kingdome of our Lord and Saviour Iesus Christ. And to this end , amongst many other , observe with me these following directions . First , for a preparation , heare the word of God , for by this wee are in heaven in part already , for where the word is preached , there is the presence of the blessed Trinitie , and the holy Angels bringing downe heaven it selfe to us , teaching us in the lawes of that Kingdome . Vse reading also , for even thereby wee talke with the Saints , who wrote those things for our instruction , and that spirit that guided them in writing , will also guide thee in reading . Receive the Sacraments often , for these ordinances are the heavenly Manna to us , and and strengthen us in our way , to the spirituall Canaan . Secondly , Rejoyce in often communicating with the Saints : these earth moles that are delighted in Coeno , not in Coelo , all companie is alike to them , but a Christian will here converse with such , as hee shall be with hereafter , and the Saints have found much helpe this way , even Saul in the companie of Prophets , became a Prophet , and the most earthly man that is amongst good men , in good discourse , will sute himselfe to them , and indeed good discourse is of much availe this way , if it bee frequent as it should be . I inforce it not as a dutie to be done at all times , but it should be oftner than it is . Thirdly , Vse such meanes as are of force to subdue the hinderances of this disposition : such as are lusts of youth , which ought to be tamed by fasts , and such watchfulnesse that may make us at the length wise , for so ●acre as wee overcome our lusts , so farre we have our conversation in heaven , and therefore wee must often in private watch , and in private pray ; as the Scripture saith , we must watch unto prayer . Fourthly , Vse much meditation : bee ever setting our mindes something to this end , that our affections may bee wrought upon , to forsake the world with detestation , and to love and imbrace heaven , and for this dutie wee ought to redeeme some time continually . Thus principally Enoch walked with God , and David , though a King , meditated in Gods law day and night . And from this dutie , let us bee brought to a holy use of soliloquies : checking and shaming our selves for following these pleasures , for unthankfulnesse , and want of cheerefulnesse , as David why art thou cast down O my soule , why art thou so disquieted ? By these recollections a Christian is indeed himselfe , and for the present , even seated in heaven . In the last place besides ejaculations , use dayly a set prayer : for thereby wee ascend into heaven , and are fitted thereby to be more and more heavenly , it s the trade of Citizens that make them rich , this is our trade , to trade by prayer , with that heavenly Citie , where our treasure is , and by it wee shall grow dayly in riches . Thus is our soule strengthened , and our affections stirred up to converse with God , and thus come wee to set our faith in heaven , together with our love , where our father is , where Angels and Saints , our Citie , and eternall happinesse is , thus is our hope strengthened , which carries us through all afflictions undauntedly , and so is a heaven to us before hea●ven : and thus are our ●esires in heaven , to be at rest , to bee with Christ , which is best of all . But some will say , wee cannot alwayes intend such things as these , we have our callings , and are busied about earthly matters and cares ? I answer true it is , yet in the use of these things , wee may bee heavenly minded , for God in mercie appoints us callings , to busie our mindes about , which else would bee delving in the idle pleasures of sinne , onely he requires , that we in the first place seeke for heaven , we shall not continue here , but wee are travelling still , and therefore it is good for us ever to redeeme some time for heaven , that wee may come with more speed to our journeyes end . Secondly , as a helpe to us , hee hath left us his Saboths , in pitie to our soules , which else would altogether be rooting in the earth : Let us have a care of the well spending of them : for by this we pay homage to heaven , and are put in minde thereof . Thirdly , everie day redeeme sometime for meditation of the vanitie of this world , hereby will our untunable soules be still set in tune , and for our callings , every day sanctifie them by prayer , and then all is cleane . Fourthly , goe about them as in obedience to God , knowing that God hath placed us in these callings , and he looks for service in imploying those talents bestowed on us , and in our serving one another . And let us indeavour to shew what our religion is , in avoiding the corruptions of our callings . Labour also to see God in every thing , in crossing us , in incouraging and assisting us , and this will stirre us up accordingly to pray continually , & in al things to give thanks , and it will make us feare alwayes , for the same care and love of God that brings us to heaven , doth guide us in our particular actions and callings . And in other matters use our selves so , as we by these things raise our mindes on high , for there is a double use of the creatures . First , temporall , and from thence a spirituall use is raised ; thus did Christ , by considering water , he was raised to think of spirituall regeneration and washing : and thus we should doe , labour to see God in his creatures , and thus shall wee helpe our soules by our bodies , God will have it thus ; and therefore setteth downe heavenly things in earthly comparisons . Lastly , wee must indeavour to make a spirituall use of all things as God doth : doth God send crosses on us ? then before they leave us beg a blessing , that they may worke his intended effect in bettering us . Doth God blesse us with prosperitie ? pray that God would sanctifie it to incourage us on to good duties : so as in all estates wee may have our conversation in heaven . Let no man therefore make pretence that he is poore , that he hath no time for this ; no , grace workes matter out of every thing , poore Paul , nay Paul a prisoner , see how he is busied . And the truth is , that worldly prosperitie is the greatest enemie to a heavenly minde that can bee . But the weake Christian will complaine , that he cannot finde this in him , but he is still carried away with worldly matters , though hee strive against it never so much , yet the world goes away with him . To such I answer , strength of grace this way is not in every Christian , neither is it at the first . Paul had his destractions , Rom. 7. from 15. to 24. yet must our labours and indeavors be that way : the sinne that is in us cannot hurt us , if we strive against it . God suffers his children to see their weaknesse , as he did deale with Solomon , to humble us , and make us learne his lesson , that all is vanitie and vexation of spirit . Let not such therefore bee discouraged , but cheerefully goe on in a good course , wherein the more we labour and strive , the more wee beautifie Religion , and credit our Citie , and draw on others to bee fellow Citizens with us . And thus shall we free our selves from terrors of conscience , and from the snares of the divell , even as birds when they soare aloft need feare no snares . Thus also shall wee get a portion here , for its the promise of the God of truth , that if we first seek the Kingdome of heaven , al these things shal be cast upon us . Thus also shall wee be sure of Gods gracious and faithfull protection : who hath said hee will keepe us in our wayes . And lastly , thus shall wee end our dayes with comfort , woe bee to him that dies not to the world , before hee goes hence : but to him that hath his soule in heaven , even while it is in his bodie , this life is but a pilgrimage , and death is advantage . VERS . 20. From whence wee also looke for the Saviour , the Lord Iesus Christ. THese words lay downe such an estate of a Christian , as is both a cause , and a signe , of heavenly conversation , and in them we may consider : First , that Christ is in heaven . Secondly , that there is a second comming of Christ. Thirdly , that Christians expect it . Fourthly , that this expectation is a cause of heavenly carriage . For the first , that Christ is in heaven , wee have the Scripture to warrant it : but the text is pregnant herein , we looke for him from heaven , ergo , he is in heaven . And therefore it s a grosse conceipt of the Papists , that dreame that his bodie is every where in the bread , or with the bread , as the Lutherans would h●ve it : the scripture determines that the heavens must contain him , that he sitteth now on the right hand of God , that he shall hereafter come to judge , and therefore he is not now here ; nay because he is not here , he sent us the comforter , the spirit , that shall leade us into all truth , as he himselfe expresly saith Secondly , hence wee may observe , that there is another comming of Christ , which yet is not fulfilled ; there is a two-fold comming of ●hrist , one whereby he comes in the fl●sh , this was his first comming : the second comming is in triumph , when he shall perfect our salvation . This appeareth by the desires of the creature , Rom. 8. Secondly , by the faithfull desires of his children , which cannot be in vaine . Thirdly , to this end he tooke our flesh to draw us after him . Fourthly , to this end he left his spirit with us to testifie it . Lastly , he hath left us his promises , and prophecies thereof , witnessed by the Angels , Acts 1. This Iesus shall so come , even as you have seene him goe into heaven . Thirdly , that Christians doe expect this comming of Christ , is evident out of the words from whence we looke for the Saviour , saith the Text : the word looke signifies an earnest expectation , implying faith , hope , and patience ; faith is a ground of hope , supposing the promises which are grounded on an almightie God of truth ; now patience comes from hope , so as the word implyes thus much : wee hope , we beleeve , we patiently waite for the second comming of Christ. This is the disposition of every sound Christian , and it begins with the beginning of our new birth : for so ( 1 Pet. 1.3 . ) it is said , we are begotten to a lively hope : and ( Titus 2.13 . ) the grace of God once appearing , teacheth to looke for the blessed hope . For as in nature , the seed desires growth , every thing desires perfection , so much more in grace ; where once it is setled , it continually desireth a more perfect estate , untill the comming of Christ , when it commeth to the top and pitch thereof . Secondly , there is such a relation betwixt Christ and us , wee being contracted to him here , as there is a continuall longing for the consummation of this marriage , even as the time betweene the contract and the marriage is a continuall longing . Thirdly , our estate here is a warring and laborious estate , and a painfull service , and therefore what marvaile if a Saboth , a peaceable , victorious , and triumphant estate bee sweet , and to be desired . Hence we may learne , that the estate of the children of God here is imperfect , for they are under hope of a better estate ; before Christs time , they expected the first comming of Christ : so it is said of Abraham , that he longed to see Christs day . Now after Christs first comming , we looke after his second comming when we shall be perfected ; and thus the soules in heaven , are in expectation of a further happinesse . And this is the reason of the contrarieties of estate that are in a Christian. Hee rejoyces because he is under hope , but he sorrowes because he hath not already obtained the thing he hopeth for ; he rejoyceth because of his assurance , but sorroweth because of the crosses hee dayly meets with ; rejoyceth in the communion of Saints , but woe is me that I dwell in Meshek . We are Kings , but over rebels ; Prophets , but have much ignorance , for we see but in part ; Priests , but daily polluted with the soile of this world , and therefore doe stand in need of continuall washing . Thirdly , this expectation is not onely a worke of ours , but a grace wrought in us by Christ , by vertue of the covenant , for God fits us with graces that have reference to our future happinesse , and it arises from love and patience , grounded upon assurance of an end and glorious issue , Christ knew wee were to meet with enemies , and therefore gives us hope as an helmet and an anchor to keepe us from shipwracke , for hee is a Saviour as well in saving us here from despaire , as hereafter from hell . This lastly , may serve for a triall of our estates , for many that thinke themselves to be good Christians , thinke with Peter it is good being here , its good for them to bee in this world , they feare the comming of Christ , the very thought thereof destroyes all their mirth , it is to them like the hand writing on the wall to Balthasar . The childe of God is of another disposition , hee is begotten to this hope , his desire is accordingly , his indeavour and labour is by any meanes to attaine to the resurrection of the dead . But it will bee said , that it s often seene that good Christians doe not alwayes desire the comming of Christ. To which I answer , it is true ; but it is caused by their carelesse carriage , and yet ever there is a spirit in them , to indeavour to doe something that may prepare for his comming : but a strong Christian hath ever this desire , and if hee bee a mortified and growing Christian hee never wants this hope , and comfort , and earnest longing , and therefore his prayer ever is ; Come Lord Iesus . Fourthly , we may observe out of the words ; where this hope is , and this expectation , it stirres up and quickens the soule to a holy conversation , it is propounded here as a ground of the Apostles holy conversation . For it stirres us up to be pure , even as hee is pure , as it is ( 1 Ioh. 3.3 . ) For wee are a holy Spouse , and there will shortly come the marriage day , and fitting it is that wee prepare our selves fitting for such a husband . Thus it was with the concubines of Akashuerosh , though a temporall and earthly King , yet the custome was , they should bee twelve monthes before they came to the King : and much more should it be our dutie , ever more to bee prepared to come into the presence of our eternall heavenly King to meet with the bridegroome , because we know not how soone it may be , that he will come and send his Angels for us , to appeare before him in glory , to call us to the wedding . Secondly , this hope will stirre us up to doe all good duties , and to right performance of good duties , to doe all things sincerely , as in the presence of God our judge : And therfore not only the duty of preaching is urged upon Timothy , but the manner , 2 Tim. 4. Who is charged by the Lord Iesus Christ , who shall judge all at his appearing , that he should preach the Word , bee instant in season , out of season , reprove , rebuke , exhort , with all long sufferance . And the Apostle Peter having declared the second comming of Christ , thence inferres ; what manner of men ought wee to be in all godly conversation ? 2 Pet. 3.11 . ) And indeed , meditation of the principles of Religion , will informe us well in the manner of our duties , as in the nature of them , and thus shall we be fruitfull in particulars , according as our meditations are directed though the principle matters and objects of our meditation are but few . Thirdly , this hope and expectation will stirre us up to pray for the consummation and bringing to passe the performance of all those promises which are to be performed before the comming of Christ : as that the Gospell should bee preached in all places , that the conversion of the Iewes might be hastened , and the downefall of Antichrist might speedily come to passe . And this hope will also incourage us and put us forward , that in our severall callings and standings , we should helpe on the performance of them , as much as is in our power to performe , by helping on the building of the Church , and the inlargement of Christs kingdome , and the confusion of his enemies . Lastly , this hope will worke in us a sweet and comfortable carriage in all estates and conditions , carrying us through all impediments with courage . For yet a little while , and hee that shall come will come , and will not tarrie , and hee will come full handed . My reward is with me , ( saith Christ ) and lest we should thinke it long before he comes , hee told us long agoe , that those were the latter dayes , and that the ends of the world were then come upon them . Doe men then molest us , persecute and vexe us ? let us be comforted , hee comes that will tread all our enemies under our feet . Do we find that we have but short spirits , that our graces are but weake ? let us not dishearten our selves , hee that keepes heaven for us , will give us necessarie graces to bring us thither : if we want , goe to the God of faith and love , hee hath promised to give us his spirit , to make all grace abound in us , never to leave us nor forsake us , till he hath perfected his worke , in setting us with him in glorie . But to proceed to the object of this expectation , it is Christ who is described unto us by the Saviour , whom hee calles also Iesus , which signifies a Saviour : and this he doth , to impresse it the deeper into his affections . But some may say , Christ hath saved us already , what need is there therefore of his second comming ? I answer , it is to perfect our salvation : for redemption of our bodies , and glorious libertie are reserved to his second comming , wee looke not that he should die any more , but appeare as a Lord of glorie in glorie , without humiliation for sinne , having already gotten victorie of it . The observation is , that Christ is a Saviour , and the Saviour by way of excellencie : he saves all that are of his mysticall body , from all evill , and preserves them to all good , hee saves their bodies and their soules now from the power of all evill , and hereafter hee will free them from all evill , he is the everlasting Saviour , while we live here his bloud runnes continually , this is the fountaine opened for the house of Iudah , for sinne and uncleannesse , in it are we cleansed from the guilt and damnation of sinne , what would wee have more ? Wee are kept by faith to salvation , 1 Pet. 1.5 . Let this raise up our soules Are wee swallowed up with the sense of any miserie ? Let us know that we trust a Saviour that is every way absolute , that invites those that are sicke with sinne , to come unto him : and how can wee escape , if wee neglect so great salvation . Heb. 2.3 . Away therefore with all ●opish conceipts of meriting by our works . All glorie must bee given onely to his mercie , all that hee did for us was to the glorie of his grace , Ephes. 1.6 . Lastly , this should comfort us when wee thinke of the last day , to thinke withall , that he shall be our judge that is our Saviour , and therefore should cast away all terrour from us , knowing that our head will not destroy his members , but that hee our husband being a great King , will also crowne us his spouse with a glorious crowne , therefore when wee see the fore-going signes come to passe , let us lift up our heads , knowing our redemption draweth neere . To goe on in the next place , Christ is not only our Saviour , but he is our Lord : wherein we may see the Apostles Christian wisedome , hee useth such titles as may most of all strengthen his faith and affection of the present meditation , which being a point of the resurrection , a thing seeming contrarie to reason , to flesh and bloud : hee strengthens himselfe in this consideration , that he is the Lord , who ha●h all power and authority committed to him , Math. 28.18 . Secondly , he is Lord by title of redemption ▪ so as we are no more our owne but his , for he hath bought us with a price . Thirdly , he is Lord of the world , and of the divell by conquest , Heb. 2.14 . Fourthly , hee is Lord over his Church by marriage , hee is our husband , governing his Church with sweetnesse and love . He is also the Lord by way of excellencie above others , depending on no creature , hee is Lord of Lords . Secondly , he is Lord of body and soule , and conscience , punishing with terrors here , and damnation hereafter . Thirdly , he is Lord eternall , hee indures for ever and cannot die . Fourthly , he is such a Lord , as cannot abuse his authority , he cannot tyrannize , his grace and vertue , are of equall extent with his power . Fifthly , he is a holy Lord , holy , holy , holy , Lord God of Sabboth , that is Lord of hosts . In all these , hee is farre above any earthly man , yea above all creatures . And therefore , it s a sweet estate , to bee under government and rule . They then that are Lords here on earth , must consider though they rule and are above others , yet are they under the Lord : thus did Ioseph . Therefore they must rule , but in the Lord , it is his will , that must rule their wils . Secondly , this should comfort Christians : that they have such a Lord , as is Lord of Angels , at whom the divells tremble : whom stormes , windes , seas , sicknesse , death , and all creatures doe obey . Yet wee cannot challenge this comfort , but upon condition of our obedience : the Apostle joynes Lord and Saviour together , to shew that he is a Saviour onely to those that take him for their Lord , to governe and rule them ; as he is our Priest , he must also be our King , he comes by water to purge and wash us , as well as by bloud to suffer for us . The wicked they will not have this man rule over them , but they shall not say nay , God wil be a Lord over them , ruling by his power , with a rod of iron hee will bruise them in peeces , none shall deliver them . If we will avoid this miserable estate , let us make him Lord in us : thus shall we crowne him , and then he will crowne us with himselfe . VERS . 21. Who shall change our vile bodie . THe words are plaine , and shall need no exposition : therefore wee will briefly come to the doctrines . And first , we may observe hence That our bodies are base : and thus are the bodies not onely of wicked prophane men , but of the servants and dearest children of God , all are vile , and that in these respects . First , in life our originall is base , wee are dust , and to dust wee must returne , and our continuance is full of change , subject to diversitie of estates , sicknesse , health , paine , ease , hunger , fulnesse . And base wee are , because wee are upheld by inferiour creatures . We enter into the world by one way , but goe out by divers deaths , some violent , some more naturall , and by divers sicknesses lothsome to the eyes , to the nosthrils , and especially when wee are nearest our end , when as our countenance is pale , our members tremble , all our beautie is gone . But after wee are departed , so lothsome is this our carcasse , it must bee had out of sight : yea though it bee the body of the Patriarch Abraham , Gen. 23.4 . For as the bodie of man is the best temper , so the corruption thereof is the most vile , the best countenances of the greatest personages are the most ugly gastly objects of all others , by so much the more , by how much they were the more excellent , so much the greater is their change . And yet are wee not to conceive of this bodie , so as though there were no glorie belonging to it : for first , its Gods workmanship , therefore excellent , and so excellent , as the heathen man Galen being stricken into admiration at the admirable frame thereof , breakes out into a hymne in praise of the maker . And David could not expresse it , but sayes , I am wonderfully made . God made this his last worke , as an Epitomie of all the rest . Secondly , we are told that we owe glorie to our bodies : and therefore we are bidden that wee should not wrong our bodies , and the Scripture speakes infamously of selfe-murtherers , as of Iudas , Saul , Achitophel , they are branded with a note of shame and reproach . And God to shew the respect we owe to our bodies , hath provided to every sense pleasing recreations , as flowers for the smell , light for the eyes , musicke for the eare , to be briefe , hee made all things for the bodily use of man. Thirdly , these bodies of ours are members of Christ , redeemed and sanctified Temples of the holy Ghost , as well as our soules : And therefore we must take heed when wee read of the base termes that are given to the bodie , that we doe not mistake . For it is true , in regard it keepes the soule from heaven , it is the grave of the soule , but indeed it is the house , the temple and instrument of the soule , but being misused it proves an unto ward darke house , an unweldie instrument . Wee are to take heed therefore , of the error of those who afflict it by writing and declaiming against it , or by whipping of it , when alasse it is the sinne of the soule , the unruly lusts and affections that are the causes of all rebellions in us , and if the body doth rebell , as often it doth come to passe since the fall , this proceeds from the corruption of the soule , yeelding to the bodie ayde to serve the lusts , and God hath appointed a religious abstinence as a meanes to tame such lusts and weaken them , which it were to be wished were used oftener than it is . But it will be said , are the bodies of Christians base , for whom Christ shed his most precious bloud ? I answer , while we live here we are in no better condition than others , as concerning our bodies . Hezekiah is sicke , Lazarus hath his sores , David and Iob troubled with lothsome diseases , and thus its fitting it should fare with us . For first , Christ laid us this example , he tooke our base ragged nature on him , hee hungred and thirsted , was pained , and death had a little power over him , and shall we desire a better estate than our master , our head had ? or doe we ever thinke to partake with him in happinesse , that will not partake with him in his mean estate ? the decree of God is , that to dust wee must , as all the rest of our fellow Saints and servants shall . Secondly , hereby God doth exercise our faith and hope : causing us to looke and expect a better resurrection , and by this meanes are our desires edged to a better life , for else would we set up our rest here , and make this our Paradise . Thirdly , as yet there is sinne in us , from the danger whereof though wee be deliuered , yet there is a corruption that remaineth behinde in us , and by this hee will teach us the contagion of sinne , and teach us to see how the divell hath deceived us , by the effects thereof bringing paine , torment , and lothsomnesse . Forthly , it shewes Gods wisedome in vanquishing sinne by death , which is the childe of sinne , for by it shall we be purged from sinne , from corruption both of bodie and minde , and thus is our base estate made a way to our excellent estate hereafter . Wee must therefore moderate our affections to the best things of this life : health is changeable and will not continue , beautie is a flower of a stalke , the flower quickly fades away and perisheth , the stalke that is more base continues longest , flesh is grasse either cut downe by violent deart , or if by age , the longer it lives the baser it is , and increases continually therein till death , when as it is most base . It is therefore foolish for any to swell because of beautie or strength , which at the best , are but curious excellencies of a base bodie : and farre more sottish are they , that thinke to resist old age and Gods decree , by trimming up and painting a withered stocke , this is not the way to conquer vilenesse . But if we will be rid thereof , labour for the meat that perisheth not , Ioh. 6.27 . But that which maketh us indure to everlasting life , is with Marie to chuse the better part , that shall not be taken away : meat for the belly , and the belly for meate , but God shall destroy both the one and the other . And let this be as a cooler , to quench the base wild-fire of love , and con●ider what is it wee so affect , it s but beautifull dust , a painted sepulchre , a body that after death will bee vilenesse it selfe , that while it breathes its full of rottennesse , the matter of wormes , supported it may be , by a carrion soule , that whether it willeth or nilleth , must leave it and goe into a farre worse place . And contrarily , in the last place , it should teach us to be at a point , cheerefully to honour God by sacrificing our selves to him when hee calles for us : count it no shame with David to be vile in the eyes of men for Gods cause , if the worst could be imagined ( which cannot be ) we had as good perish with usage aswith rust . But this is the onely way to be glorious , to avoid vilenesse , even to sacrifice our bodies and all in a good cause : what though the world esteem vilely of us , as good for nothing but the shambles , Rom. 8.36 . shall wee feare them ? no , feare him that can destroy both body and soule : it s better to goe to heaven without a limbe , than to goe to hell with a sound healthfull bodie , therefore men temptation of the world doe begin to provoke thee , say to thy flesh with Bernard , stay thy time : ( the time is not yet to be happie . ) And therefore conclude , our soule is but a stranger here , wee must entertaine it well into this house of our bodie : it s but a guest , use it not basely , it s no ill guest , it gives us sight , taste , speech , motion , when it goes away , our body is but a dumbe , dull , base lumpe of earth . Nay , when it is gone whilst the body is in the ground the soule having a most vehement and earnest desire to be knit to it again , puts God continually in minde of raising it up at the last day of the generall resurrection , and of glorifying it in a holy , eternall , and happy estate . Secondly , out of the words wee may observe ; That these vile bodies of ours shall bee changed : this we receive as anarticle of our faith , and yet were it beleeved truely as it ought , it would worke a strange alteration in the mindes and manners of men , contrary to that they are now , and howsoever it is not imbraced , yet it remaines a grounded truth , that these bodies of ours sowne in corruption , shall rise incorruptible , 1 Cor. 1.15 . It was foretold in way of consequence in Paradice , for the head of the serpent could not bee broken but by conquering death , which is the last enemie : it was figured out unto us in Aarons dead seare rod that budded , and Ionahs deliverance out of the bellie of the fish , where he had beene 3. dayes and three nights . It was beleeved of all the fathers , Heb. 12. And for securitie before the floud Enoch , and after the floud Elias , were taken up in their bodies . And besides , it is not contrarie to reason , ( I doe not say that reason can reach unto it ) for Christ he is alive still , the dust whereof we are made , and whether we goe is preserved , it is not annihilated , and why cannot Christ raise a body out of the dust , as at the first make it out of dust ? why should he not be as able to quicken dust now as at the first ? and especially , seeing the soule is reserved in heaven to this end , till the day of his second comming . Nay it is not contrarie to the course of nature : we see every yeere summer comes out of winter , day out of night , youth out of infancie , mans age out of youth : And the Apostle in the Corinthians , Thou foole , the corne is not quickned , except it die : nay wee see what strange changes are dayly wrought by Art , and shall wee thinke Gods almighty power cannot worke farre more strange effects ? The use therefore , is to instruct us if we beleeve that Christ shall change these vile bodies , Then sure the same bodies shall rise that died , for change is of qualities , it abolisheth not substances : and therfore Iobs confidence herein is remarkable , Iob. 19. Whom I shall see for my selfe , and mine eyes shall behold , speaking of Christ , so is it , 2 Cor. 15.53 . This corruptible must put on incorruption , and this mortall must put on immortalitie , and the ancient Creeds had , credore surrectionem carnis hujus . Secondly , it s very unequall that one body should honour or defile it selfe , and another bodie should be honoured or damned : its comfortable therefore to us that love our bodies and honor them , that they shall rise againe , and wee shall injoy them for ever . Thirdly , Christ our surety hee raised the same body that was crucified , and therefore the same bodies here that fulfill the measure of the sufferings of Christ here , shall partake of his fulnesse in glorie . A second use is for comfort ; is this a life of changes , let it not daunt us , but know they are all to end in glorie , and they all tend to bring us thither , we ever change for the better , and the last change of all is the best of all , and therefore let us indure these changes with a light heart . In the third place , who is the Authour of this change in us , the Text saith that Christ shall change us , Iob. 6.39 . and 40. I will raise them up at the last day , saith Christ of those that know him and beleeve on him : Hee is furthermore our head , now wee know the body must be conformable to the head , if it bee crowned the body is crowned : and therefore ( Rom. 8.11 . ) the Apostle saith , that if the spirit dwell in us that did dwell in him , the spirit that raised him up , will raise us up also . Thirdly , Christ is a whole Saviour , he therefore will raise up our bodies as well our soules , for he is the Saviour of both , he hath delivered both from hell , hee will raise up both to heaven . Fourthly , he is the second Adam , as wee did beare the image of the first Adam in corruption , so must we beare the image of the second Adam in glorie . Fifthly , hee is the seed of the wowan : that must breake the serpents head , and therefore hee must worke this change . Sixthly , Christ changed his owne bodie , being burthened with all our sinnes , and therefore as an exemplarie cause , shall much more raise us up , for sinne being once overcome , which is the sting of death , what can keepe us in the grave ? Let this strengthen our faith , in the consideration that wee have such a strong Saviour , that nothing shall bee able to separate us from his love , nor to take us out of his hande . Secondly , make it a ground how to direct us how to honour our bodies , not making them instruments of sinne against him , but so to use them , that we may with comfort and joy expect and desire his comming , to change these our vile bodies . Thirdly , let us labour to assure our selves of our parts in this change , in this resurrection . This we shall know if we finde Christs spirit in us , the same spirit that raised up him , if it bee in us , will raise us up also . Rom. 8. for the first resurrection is an argument of the second , and he that findes his understanding in lightned , his will pliable , his affections set upon right objects , will easily beleeve the second resurrection of his bodie . Secondly , if wee hope for this change , and so hope that we are stirred up thereby to fit our selves for it , to cleanse our selves . Thirdly , if wee grow in grace , 2 Pet. 1.11 . it is a si●ne that wee have an entrance into Christs kingdome , for God doth ever honour growth , with assurance of a blessed estate . Fourthly , this should comfort us in time of death , considering wee lose nothing but basenesse , and our bodies are but sowne in the earth , and this depositum which God committeth to the fire , ayre , earth , and the water , they must render up againe pure and changed by Christ , and therefore it was a foolish conceipt of the heathen , to burne the Martyrs bodies , and to cast their ashes into the water , thereby to put them out of hope of their resurrection , not knowing God is as able to raise them out of fire and water , as out of earth . Fifthly , this ought to administer comfort to us at the death and departure of our friends out of this life , knowing that they are not lost , that the earth is but a house , and a hiding place for them to sleepe in , and that at length God will not forget to raise them up , with the residue of his Saints , hee will change them , and make them like his glorious bodie , and this was the use made by the Apostle , 1 Thes. 4.18 . And lastly , pray to God to teach us to number our dayes , so as we may apply our hearts to wisedome . But when is the time of this blessed change ? It is not laid downe , onely it is implyed by the word ( Shall ) that the time is to come , but out of all question it is meant at the last day and not before . First , because all are to bee gathered together , even those that were baried 4000. yeers agone , must stay till the number bee fulfilled , and it will make for Gods glorie that we should all meet together to attend on him , with multitude of Angels , so as they cannot be perfected without or before us , and wee shall not prevent those that are asleepe . Secondly , it is for the comfort of Christians that are weake , that the Martyrs and constant professors of Christ , should be pledges of their rising , who continually cry , how long Lord ? Thirdly , God wils that things should now bee carried as in a cloud : and that the last day should bee a day of revelation , which could not be , if before there should be this change . For use , this must teach us to desire that day , and pray for the hastening thereof ▪ till when , the soules in heaven are not perfectly happy , for all must be brought in , before they can be made perfect : and therefore they desire and hope for , and pray for to be united to those bodies again , that they lived withall , and so deerely loved . But who are these that shall be thus changed ? The Text saith , our bodies , that is our bodies that have had our conversation in heaven : and therefore those that have had no part in the first resurrection , they shall have no p●rt in the second : the Baker and Butler of Pharaoh all shall arise and be lifted out of prison , but some to the resurrection of life , and others to the resurrection of condemnation : But to proceed . VERS . 21. That wee may bee fashioned like unto his glorious bodie . SO that Christ shall be the exemplary cause , as well as the efficient cause of our resurrection , for he is our head and our husband , and it is reason we should bee sutable to him , and be ruled by him , he came not to make himselfe like us , but us like him ; he first must be a King , blessed and anointed , and a sonne , the head makes us like to him , Kings , blessed and glorious , and sonnes : Enoch and Elias , though before his reall incarnation , yet they ascended by vertue of his resurrection , and so shall we , they are glorious like to him , so shall wee in his good time and pleasure . But how ? I answer , in these particulars : First , as he is immortall never to die againe , so shall we , we shall bee freed from all sinne , and so consequently from all mortalitie . Secondly , we shall be uncorruptible , wee shall have no corruption whithin us or without us ; as it is 1 Cor. 15.53 . We shall be embalmed with the spirit , that shall cause us to remaine for ever incorruptible . Thirdly , we shall be unchangeable : alwayes the same , without sicknesse of bodie , or indisposednesse of minde . Then in the fourth place , wee shall bee in perfect strength , here we contract to our selves weaknesse by every little thing , as alteration of ●ire , study , and the like ; there the body shall be inabled to every thing , but here we are weak unfit , and soone wearie of any dutie , soone tired in prayer , wearie of hearing , so as even Moses his armes must be supported . Fifthly , we shall have beautie and comelinesse , the most lovely complexion and proportion of parts , there shall be no dregges in our body , all shall be spent by death , farre better than after Physicke , which notwithstanding brings the body into a quiet repose , all wants shall be supplyed , what is misplaced shall be reduced into right order : and therefore , what though we lose limbes for Christs ●ake , he will not be indepted to us , none shall goe thither maimed . But some will say , Christ himselfe retained wounds after his resurrection , and therefore much more shall we be imperfect . I answer , this was a voluntarie dispensation , he suffered them to appeare for the faith of Thomas , not of necessitie . Sixthly , these bodies of ours shall be spirituall , as it is 1 Cor. 15. a naturall bodie is upheld by naturall meanes , as meate , drinke , Physicke , but then shall there be no need of such things , Christ shall be al in all to us ; and again , our body shal obey the spirit , now the body keeps the spirit in slavery , but thē shal it readily ye●ld to everie motion of the spirit . The Vbiquitaries when they speak of the spiritualitie of Christs body , they would have it in all places . But they may as well conclude , because wee shall have spirituall bodies , therefore our bodies also shall be in all places like to Christs bodie . The ground of the glorie of these our bodies , shall be the beatificall vision , and our union with Christ : if our beholding him here in his ordinances bee of such a power as to transforme us from glory to glory , 2 Cor. 3.18 . What a change shall be wrought in us , when we shall see him as he is ? and if his first comming had that power to make all things new ( 2 Cor. 5.17 . ) much more when hee commeth the second time in glory , shall he make all things new and glorious . This therefore in the first place , should incourage us , in all causes of dismay and trouble , rather than wee will offend God to lose our bodies , knowing that wee give them to God , and shall receive them againe with advantage . Secondly , labour wee to make our bodies instruments of his honour , that honours us , and let us honour our bodies wherein are the seeds of immortalitie , and glory in so using them , as that they bee carried to the grave with honour . Let us also honour the bodies of the deceased Saints of God , and the places of their sepulture : as Cabinets wherein the precions dust of the holy Saints are laid up in keeping . And let us not be like them without faith , that thinke the bodies are lost for ever , that are cast into the grave ; like children that seeing the silver cast into the furnace , thinke it utterly cast away , till they see it come out againe a pure vessell . And when wee die , let us not trouble our mindes with the discomfortable thoughts of wormes , rottennesse , darknesse , and the like ; but with the eye of faith let us looke beyond these , on the haven whether wee are going , this made Iob though covered all over with ulcers , to say with a cheerfull heart , My redeemer liveth , though after my skinne , wormes consume this flesh . If wee want limbes to our bodies , comfort our selves , the resurrection will restore all things . Furthermore , let us serve here with our best indeavours , it is but a while and it shall not be in vaine : is it not better thus to doe and partake of this blessed change , than to spare this vile body , and pamper it by sacrificing all , or to imploy all our time in the serving and pleasing others , and to that end not to care to prostitute our selves to all manner of filthinesse ? what shall we get by these courses ? but at the resurrection of the just when wee should lift up our heads because our redemption draweth nigh , then shall we be overcome with shame , griefe , terror , and horror of conscience . But happie are we therefore , if in a good course wee can so resigne up our selves , so as to bee resolute with Hester , If I perish I perish , if I live I live to Christ , if I die I die to him : : what I have committed to him , he will keepe I am assured thereof , and therefore I will not offend him for any pleasure or profit whatsoever : these resolutions had the Patriarches , and Gods Saints , and these made them die with comfort . VERS . 21. According to the working , whereby he is able even to subdue all things to Himselfe . THe word that is translated working , may and doth signifie power , and so it was translated heretofore , and is to be meant . But the words being plaine , we will come to some observations . And first of all observe , That Christ hath a power able to subdue all things to himselfe : and this hee hath by vertue of his office of Mediatorship , and this in respect of God to reconcile and appease him . Secondly , in respect of opposite powers to overcome all of them . Thirdly in respect of the persons to be saved , that he might free them from all ill , and raise them to all happinesse , and these things requires a power , that must be above all created powers , for God could not bee appeased but by an infinite price , the bloud of one that is God : and wee could not bee defended from sinne and hell ( whose power is the greatest of all finite power ) but by a power beyond it , and such a power as must regenerate and renew us notwithstanding the opposite power of the divell , and our corruptions within us , which is a greater worke than the worke of our creation . And all this he hath done , he hath subdued him that had the power of death , the Divell . Heb. 2.14 . He hath subdued diseases and windes with a word , and with a word he smote his enemies to the ground , he hath subdued all ill of the body and minde , forgiving sinnes , opening our hearts , subduing our corruptions , and death hath yeelded to his power . O death , I will bee thy death . In the next place , as Christ hath this power , so he will use this power for the good of his Saints . and this hee will doe , because what ever Christ is , he is for the good of his Church , hee is powerful , merciful and loving , for his Churches sake . And secondly , because our bodies doe require it : for it must be an infinite power that makes the body of dust : and therefore though Christ was the sonne of God , declared from the beginning , yet it was said hee was mightily declared to be the son of God by his resurrection from the dead , for from a privation to a habit , there can be no regression by a naturall course , and therefore for our bodies to returne from dust , must be by a supernaturall infinite power of one that is God. Let those that are enemies to Christ his members consider this , against whom doe ye strive ? even against the Almighty , who in his humiliation , was able with a word to strike his enemies to the ground , and now being in glory , how fearfull and terrible should his power be to such ? who should learn betimes to kisse the sonne , before they perish in the mid-way . And for his children , let them comfort themselves that are under the government of so powerfull a majesty , for he will bruise all their enemies under them . Nay they are already all conquered , and let them consider of all his promises , and apply them to his power . It is a powerfull Saviour that said , Come to me all you that are heavie laden , I will raise you up , it is he that is able to subdue all things to himselfe , that promises my grace shal be sufficient for you , he is a Prophet to instruct fully , a Priest to satisfie Gods wrath to the utmost , a King to subdue all their corruptions . Thirdly , let this incourage us to set our selves against our corruptions : some there are that having a little strove with their lusts , and finding not that they have gotten any sensible ground against them , they as out of hope and heart , sit down with this opinion , as good never a whit as not the better ; and so yeeld up the bucklers : what a distrustfull incredulous estate is this ? is not he God that hath promised ? is hee not truth it selfe ? hath he said , and shall it not come to passe ? feare not these Anakims nor Cananites , depend on God in the use of the meanes , and let him alone with the performāce of his promises . Fourthly , despaire of none though never so weake , so long as they use the meanes , for Christ hath created all by his word , hee will raise us up by his word , and will change us by his word , and by this word he is able to change others , though never so obstinate ; for so long as they are under the word and meanes , they are under the armes of an almighty power , and therefore if any be in our power , or if wee wish well to any , we should perswade them to prize the word , and to use the meanes . In the next place , this is a ground of triall of our estates : would we know whether we are of the number of those that shall bee raised up hereafter and changed , then examine whether we have found this power changing us , and bringing us to grace here , for Eph. 1.19 , 20. the same power worketh in us to beleeve , that raised up Christ , doe wee then finde our understandings inlightned , our wils conformable to his wil ? do we finde the strong holds of sin in us rased , and new spirits , new thoughts , new desires in us ? O these are blessed evidences of Christs almighty power in us , that will raise us up at the last day . By this meanes also wee may try our profession : doe we come by faith and religion , with pleasure and ease ? alas this is no signe of any powerfull strong worke in us , it s easie to goe to Church , to heare the word , or reade it , to receive the sacraments , contrarily if we finde an inward change that our hearts are so altered as we can over rule our members contrary to our lusts , and contrary to occasions , then stronger is he that ruleth in us , than hee that ruleth in the world , 1 Ioh. 4.4 . it is easie to resist a temptation where none is , the mightie power of Christ is seene , when being invironed with temptations , we are inabled to resist : I pray saith Christ , that thou should keepe them from evill in the world , and not that thou shouldst take them out of the world , Ioh , 17.15 . If we be under crosses , if this spirit and power of Christ be in us , it will enable us to beare all patiently , it will keepe us from murmuring and fretting . It will also convince us of our naturall estate , so as wee shall see evident necessitie of Gods almighty power to change us ; this made the Apostle Paul and the Iaylor to looke about them for helpe , Lord what wouldest thou have me to doe ? and thus it will make us never to give God rest , nor Christ respite , till that power that shall raise up our bodies , doe raise up also our soules , and he shine in us by his spirit , that did bring light out of darknes , and fashion us as in his wisedome shall be most meet . In the next place , the consideration of Gods Almightie power , should teach us not to be dejected or cast downe , at the reports of the afflicted state of the Church abroad , it should bring us rather to God , to rely upon his goodnes and power , for God is ever God almighty , and the same mercifull God that ever he was , and therfore we should pray for the Church the more instantly , that God would give them beautie instead of ashes , wee should urge him with his promise of building up and defending of his Church , and destroying of Antichrist , and let us make the resurrection of the body a ground to strengthen us in the beleefe thereof , as the returne of the children of Israel from Babylon , was sealed by the resurrection of the dry bones , Ezek. 37. as also the Apostle from the resurrection of the dead , gathereth that God by that power , hath and will deliver him . 2 Cor. 1.9 , 10. Furthermore , when wee are oppressed with any extremitie , though never so great , by continuall meditation of his promises , wee should strengthen our selves , and apply them to our present estate and condition , knowing that he that raised us out of dust , will not suffer us to bee buried in miserie , but will with the triall give us a gracious issue at the last , by raising up our bodies at the last day by his almighty power , which made also the Patriarch Abraham to hope above hope : what though our helpes be few ? its no matter what the instrument is , so as Christ is the chief worker . In the next place , This should incourage us , to stand out sted fast in a good cause for the truth ; do not think with our selves , alas I am but one , and a weake sillie man ; what can I doe against a multitude ? let not such thoughts discourage thee : thinke of Luther a poore Monke , who alone set himselfe against the whole world , and wrought that effect , that wee have all cause at this day to honour the memorie of him : it is not thou , but God in thee , that is able to confound all thine enemies , and therefore with Moses , behold him that is invisible . Yet further , this should bee observed by a Christian , as a ground of his perseverance to the end : for when wee know we are Christians , what can bereave us of our blessings ? what can make our faith faile ? its Gods power that will keepe us to salvation , and he that beleeveth shall have life , and shall not come into condemnation , Ioh. 6.39 , 40.44.47 . and many other places ; and Christ by his almighty power swayes all our life , to our building up to salvation , and therefore in contraries we should beleeve contraries , that death will worke life , miserie happinesse , corruption incorruption , and this vilenesse glorie ; for its Gods order to worke by contraries , that his power might the more appeare . And at the houre of death then behold him that is thus able and all-sufficient ; that shall presently glorifie our soule , and at length will raise up our bodie also , and unite it to our soule , to partake with it in glorie and happinesse , that will then quit us of all sinne , corruption , death , change , all our enemies shall bee troden under our foote , and all this by his almightie power , whereby he is able to doe farre above that wee are able to think ; and therefore let us with a holy admiration thereof , say with the Apostle , ( Ephes. 3.20 . ) To him be glorie for evermore . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A12184-e430 Lo●uere ut videa ? 1 Cor. 8.5 . Animus ●ujusque is est quisque● . Notes for div A12184-e600 1 The Appellation . 2 Exhortation . 3 Limitation . Meanes to get Ioy. Answ. 1. Ob. Answ. Psal. 120.5 Doctr. 1. Doct. 2. Note . 3. Doct. 4. Reason . 1. Reason . 2. Reason . 3. Reason . 4. Reason . 5. Reason . 6. Vse . 1. Vse . 2. Rev. 1. and 2 , 3. Doctr. 1. 1 John 4.1 . Quest. Answ. Ob. Answ. A threefold judgment , to wit ; I Of Discretion . II Of Directi●n . III Of Jurisdiction Doctrine . Quest. Answ. Rev. 22.15 . Remedies against seducers . Remedy 1. Remedy 2. Remedy 3. Remedy 4. Meanes and waies to mortifie sinne . Three parts ▪ viz. 1 The Act , Worship . 2 The Object , God. 3 The most part , viz. in Spirit . Reasons why God must be worshipped in Spirit . Vse , Reasons why outward worship is so well liked and loved . Ob. Answ. Signes of spirituall worshippers . Helps unto spiritual worship . Doctr. 1. Doct. 2. Reason . 2. Reason . 3. Reason . 4. Reason . 5. Reason . 6. Quest. Answ. Causes of true joy . Vse . 1. Vse . 2. Vse . 3. Vse . 4. Vse . 5. Answ. Signes of true Christian joy . 1 , Signe . 2. Signe . 3. Signe . 4. Signe . 5. Signe . Quest. Answ. Doctrine ▪ Ob. Answ. Reason . 1. Reason . 2. Reason . 3. Reason . 4 , Reason . 5. Quest. Answ. Signes of fleshly confidence . St. Pauls prerogatives . Obj. Quest. Answ. Obj. Answ. Wherein , and how the knowledge of Christ exceeds humane knowledge . Vse . 1. Vse . 2. Vse 3. Vse . 4. Vse ▪ 5. Quest. Answ. Obj. Answ. Quest. Answ. Quest. Answ. Signes of the choice of Christ. Quest. Answ. Obj. Answ. Answ. The meanes how to be united to Christ. Vse . 1. Signes of mortification . Quest. Answ. Obj. 1. Obj. 2. Ob. Answ. Doctrine . Vse . 1. 1. Direct . 2. 3. 2. Hind . 3. Hind . Direct . 1. Quest. Answ. Quest. Answ. 1. 2. 3. Hind . 4. Hind . Doctrine . Vse . Doct. Vse . 2. Doctr. Vse . Doctr. Quest. Answ. Quest. Answ. Vse . 1. 1 , Signe . 2. Signe . 3. Signe . 4. Signe . Vse 2. Quest. Answ. Doctrine . Doct. 1. Signe . 2 , Signe . 3. Signe . 4. Signe . 5. Signe . 6. Signe . 7. Signe . 9 , Signe . 10. Signe . Meanes unto perfection . Motives to the use of the meanes , and unto perfection . Doctrine . How to walk according to the Rule . Ob. Answ. Doct. Wherein imitation consists . Why examples are laid downe in Scripture . Vse . 1. 1. Dir. 2. Dir. 3. Dir. Vse . 2. Vse 3. Vse . Reason . 1. Reason . 2. Reason . 3. Who were enemies to Christs crosse Gal. 5.4 . A threefold judgment . Quest. Answ. Quest. Answ. Reason . 1. Helpes . Remedies against vaine-glory . Rules . Signes . Doctr. Quest. Answ. 1. Dir. 2. Dir. 3. Dir. 4. Direct . 5. Dir. 6. Dir. Obj. Answ. 7. Dir. Ob. Answ. Reason . 1. Reason . 2. Reason . 3. Vs● : Object . Answ. Quest. Answ. Doctrine . Doctr. 1. Quest. Answ. Vse . Vse . 1. Vse . 2. Vse . 3. Vse . Qu●st . Answ. Obj. Answ. Vse . 1. Vse . 2. Vse . 3. Vse . 4. Vse : 5. Vse . 6. Vse . 7. Doctrine . 1. 
A12183	----	The excellencie of the Gospell above the law Wherein the liberty of the sonnes of God is shewed. With the image of their graces here, and glory hereafter. Which affords much comfort and great incouragement, to all such as begin timely, and continue constantly in the wayes of God. By R. Sibbs, D.D. Mr. of Katherin Hall Cambridge, and preacher of Grayes-Inne, London. Begun in his life time, and published by T.G. and P.N. Sibbes, Richard, 1577-1635. 1639 Approx. 440 KB of XML-encoded text transcribed from 334 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A12183 STC 22492 ESTC S117300 99852515 99852515 17840 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12183) Transcribed from: (Early English Books Online ; image set 17840) Images scanned from microfilm: (Early English books, 1475-1640 ; 1082:4) The excellencie of the Gospell above the law Wherein the liberty of the sonnes of God is shewed. With the image of their graces here, and glory hereafter. Which affords much comfort and great incouragement, to all such as begin timely, and continue constantly in the wayes of God. By R. Sibbs, D.D. Mr. of Katherin Hall Cambridge, and preacher of Grayes-Inne, London. Begun in his life time, and published by T.G. and P.N. Sibbes, Richard, 1577-1635. Goodwin, Thomas, 1600-1680. Nye, Philip, 1596?-1672. [20], 650, [2] p. Printed by Tho. Cotes [and John Dawson], and are to be sold by Iohn Bartlet, at his shop, at the signe of the guilt Cup, neere S. Austins gate, London : 1639. T.G. and P.N. = Thomas Goodwin and Philip Nye. Dawson's name from STC. The last leaf is blank. Reproduction of the original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng 2002-11 TCP Assigned for keying and markup 2002-12 Aptara Keyed and coded from ProQuest page images 2003-01 Rina Kor Sampled and proofread 2006-10 Aptara Rekeyed and resubmitted 2008-12 John Latta Sampled and proofread 2008-12 John Latta Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion THE EXCELLENCIE OF THE GOSPELL above the LAW . Wherein the Liberty of the Sonnes of God is shewed . With the Image of their Graces here , and Glory hereafter . Which affords much Comfort and great Incouragement , to all such as Begin Timely , and Continue Constantly in the wayes of God. By R. Sibbs , D. D. Mr. of Katherin Hall Cambridge , and Preacher of Grayes-Inne , London . Begun in his life time , and published by T. G. and P. N. LONDON Printed by Tho. Cotes , and are to be sold b● Iohn Bartlet , at his shop , at the Signe of the gui●● Cup , neere S. Austins gate . 1639. The Contents . VVHat 's meant by Spirit . 15. Christ. † . 1. Hath the Spirit . 16. 1. In himselfe . ib. 2. In greater measure than any other . 17. Quest. When was the fullest measure of the Spirit in Christ ? 24. † . 2. Giveth the Spirit . 25. 1. To Ordinances . 25. 2. To Persons . 27. He worketh all by the Spirit . 28. He communicates the Spirit to us diverse wayes . 34. Influence . ib. Merit . 35. Example . 37. Quest. Why the Spirit was given in greatest abundance after the resurrection . 38. Vse 1. How to recon●ile Scriptures . 44. Vse 2. Why the Ordinances are no more effectuall . 45. Vse 3. Of comfort from the exaltation of our nature in Christ. Formality is the sinne of this age . 50 Vse 4. Comfort that Christ hath fulnesse of the Spirit . 52. Why Christians are so darke spirited . 54 Vse . 5. We must labour to be in Christ that we may get the Spirit . 57. Motives to get it . 57. 58. &c. The Spirit is the Soule of the Soule . 63. How to know if we have the Spirit . ib. &c. The Spirit compared to fire . 65. 66 It convinceth and what it is to convince . 67. 68 It makes us like unto Christ. 69 Directions how to get the Spirit . 70. 71 , &c. 1. The knowledge of Christ makes all things comfortable . 73 , 74 2. We must not trust to any performance without Christ. 75 3. We must be carefull of the meanes . 76 , 77 The Spirit workes Liberty . 78 And Liberty is desired of all men . 79 There is Liberty 1. Christian. 81 2. Evangelicall . 82 We are in bondage without the Spirit . 89 The more Liberty without Christ the more Slavery . 85 Liberty wrought by Christ , applyed by the Spirit . 89 How the Spirit worketh Liberty . 89 , 90 As 1. By Correction . 90 2. By Faith. ib. 3. By Love. ib. Christ redeemeth a wayes , 1. By Price . 91 2. By strong hand . 92 All that Christ redeemes , he frees by his Spirit . 93 The reasons are foure . 1. Because wee are saved as Men. 91 2. We are freed to be friends with God. 93 3. Else we cannot love God. 95 4. Else wee cannot be fitted for heaven . 96. The Spirit sets us at liberty in all the course of Salvation , from the beginning to the end . 96 Instances hereof 1. In our Vocation . 97 2. In our justification . 102 3. In our Sanctification . 110 4. In our Glorification . No benefit by Christ without Vnion . 103 The heart is full of feares without the Spirit . 106 Why men of great parts , without the Spirit are in great feares . 108 , 109. Sanctification springs from Iustification . 110 Sanctified Christians esteeme basely of all things but Christ. 113. The Liberty of Sanctification is not a liberty of freedome from all conflicts . 116 Comforts against the dullnesse of flesh . 117. Christians are Kings over their lusts . 122 As appeares 1. By their freedome from the consequents of sinne . 124 2. By their freedome in good 4. Witnesse . 236 Pretty short , but sweete uses of these . 237 , &c. Why men are enemies to Gods free grace . 240 , &c. The glory of God greater in the Gospell then in 1. Adam . 242 , 243 , &c. 2. It is above that in Creation . 244 3. Than to Angels . 245 The Vses of it . 249 , 250 , &c. 257 , &c 262 , &c. How to thinke of mercy in temptation . 264 Often offences exclude not mercy . 266 The Gospel discovers Christs mind to us . 271. and his love . 274 , 275 We cannot see divine things but in a glasse , that is darkely . 280 How our soules are helped by our senses . 289 The Sacraments are Gods glasses to see Gods love in Christ. 290 , 291 , &c. Wee see God diverse wayes : 1. In his creatures . 297 2. In his word . ibid. 3. In Christ in the flesh . 298 4. By faith . 299 Faith compared to sight foure wayes . 1. As the noblest sense . 301 2. As the largest . ibid. 3. As the surest . 302 4. As the most working . 303 How to keepe the eye of the Soule cle●re . 305 What the vai●es are , that hinder our beholding of Christ. 314 , 315 A twofold use of a Vayle . 1. Of subjection ; 2. Of obscurity . 316 Wee have boldnesse in the Gospel . 319 , &c. 321 , &c. How to recover boldnesse with God. 326 , 327 The Church inlarged by Christs comming . 332 A necessity of our change . 338 , &c. And why ? 340 , 341 , &c. This change twofold , 1. Reall , ● . Graduall . 345 Christ the patterne of this change . 358 And why ? 362 , &c. Christians musts study Christ 372 , &c. How to reade the life of Christ in the Gospell . 38● The more we are like Christ , the more wee are beloved of God. 389 How to become like Christ. 391 Three things comfortable to us in Christs death . 395 How to know that wee are changed to Christs Image 401 , &c. Motives to stir us up to get Christs Image . 406 , 407 Christ in this change is all in all . 414 , 415 Every good thing in man , is in Christ first . 418 The excellencie of the glasse of the Gospell . Three sights most efficacious and comfortable . 1. To see God in Christ. 2. Christ to see us in God. 3. Wee to see our selves in Christ. 430 , &c. How to know that we see the glory of God as we ought . 434 Love works imitation . 436 No saving knowledge without a change . 440 The glory of a Christian very large . 444 Foure degrees of it . 445 Christs Image is grace and glory . 452 The glorious condition of a Christian enlarged . 451. 460. 472. 476 Why the world despiseth those that are gracious . 465 , 466 , &c , We must labour for grace , that we may be glorious . 474 Why men maligne those that are good . 479 , 480 , &c. Wee must not blemish our grace by sinning against conscience . 481 Grace will cheere us against the disparagements of the world . 483 , &c. The esteeme of grace , a note of grace . 486 Grace and Glory goe both under one name . 490 , &c. Grace is of a growing condition . 498 , 499. 503. 518. No change in Heaven . 531 &c. There be degrees in the glory of a Christian. 536 T is a part of Heaven to know the glory of it . 541 Growth in grace notes the truth of grace . 542 Its growth insensible . 548 Christians compared to the best things . 558 A wicked man cannot desire heaven . 560 Comforts against death and reproaches . 559. 565 Christians must thanke God for glory to come . 568 , 569 , &c. All good in us by the Spirit . 574 , &c. Notes wherby we may know that we have the Spirit . 609 , 6●0 , &c. All good in us from the Spirit . 624 Hence learne to give the Spirit his due . 633 , 634 , &c. FINIS . Excellency of the GOSPEL above the LAVV. 2 COR. 3. 17 , 18. Now the Lord is that Spirit , and where the Spirit of the Lord is , there is liberty . But wee all with open face beholding as in a glasse the glory of the Lord , are changed into the same Image , from glory to glory , even as by the spirit of the Lord. THe Apostle beginneth this Chapter with the commendation of his Ministry , having beene put upon it by their undervaluing of him ; yet so , as together with himselfe he commendeth them as his best and onely Testimoni●l , and Letters of commendation , vers . 2. and so maketh way for himselfe to fal into a more set and large commendation of the glorious Gospell it selfe , whereof God hath made him so able a Minister to them , vers . 6. And because the excellency of any thing is best commended by comparing and setting by it something else that excels , in it selfe , and yet is exceeded by it ; therefore he carrieth along his commendation of the Ministery of the Gospell through the whole Chapter ▪ by comparing it with the Law , and the Ministery of the Old Testament . This comparison is made by the Apostle , First , more briefly , in laying down some distinct properties and prerogatives of the Gospell wherein it excelleth the Law , vers . 6. as , 1. that this was the Min●stery of the New Testament , that of the Law of the Old : 2. and not of the letter , as the Law was ; but of the Spirit : 3. nor of death , for the Letter killeth : but of life , for the Spirit qaickeneth . And then , by Inferences drawne from these properties thus briefly summed up , the Apostle more largely illustrates the transcendent Glory of the Gospell and howfarre it exceedeth the glory of the Law , although it be granted the Law be glorious . As 1. if that which was but a ministration of the Letter written and ingraven in s●ones was glorious , verse the seventh ; that is , if the litterall notions and bare knowledge of the Law , which ( like so many dead words or Characters ) maketh no a●●eration at all , but leaueth their hearts hard and stony , like the Tables on which the law was written , which remained stones still . If this was glorious , even the litterall ●●owledge of the Law. as 〈◊〉 was , both in the Jewes own account of themselves , and in the judgement of the Nations amongst whom they liued : How shall not the ministration of the Spirit bee rather glorious ? verse the eighth : the meaning whereof is largely explained in the third Verse ; where the Corinthians are said to be an Epistle written not with inke , or dead Letters , but with the Spirit of the living God ; which kind of writing leaveth not the heart a heart of stone , as the dead writing of the Law did , but changeth it into a heart of flesh , and maketh such a through alteration in the wholeman , as the writing within , in the Tables of their hearts , is knowne and read of all men : so that their lives and conversations being answerable to that spirituall and gracious writing of Christ in their hearts , they are manifestly declared to be the Epistle of Christ : and therefore such a Ministry as this is , by which the Spirit of the living God is received , ( and no by the Law , Gal. 3. 2. ) which is a Spirit of glory , and worketh gloriousthings both in the hearts and lives of men , must needs be rather glorious . 2. Another Inference wee have in the 9. verse ; if the ministration of condemnation be glorious ; that is , if that word which concluded men under sinne , and pronounced the sentence of death upon them bee glorious ; much more doth the ministration of righteousnesse exceed in glory : For it is more glorious to pardon than to condemne ; to give life , than to destroy . It is the glory of a man to passe over an offence , Prov. 19. and in God it is called the riches of his glory , Rom. 9. 23 The Law , which was made glorious , in terrifying , condemning , and stopping the mouthes of men , in so much as they had not a word to say for themselves , hath no glory , by reason of the glory of the Gospell that excelleth , even in this respect that it bringeth such a righteousnesse , as by the merit whereof , and satisfaction given by it , we are justified and have peace towards God , notwithstanding the utmost rigour of the Law. 3. The Apostle argueth further , verse the eleventh , if that which is done away was glorious , as the old Covenant is , which was made old by the comming of the New , Heb. 8. and by it removed as a thing growne weake and shaken , Heb. 12. much more that which remaineth , which is the New Covenant which cannot bee shaken but shall remaine , and is the everlasting Gospell , Rev. 14. is more glorious : as Gods last works exceed the former , and taketh away the remembrance of them in comparison ; as when hee createth New heavens , and a New earth , the former shall not be remembred nor come into minde . Esa. 65. 4. There is another excellency of the Gospell above the Law , which the Apostle addeth , and insisteth upon it more largely then upon all the rest ; and that is , the comfortable plainnesse and perspicuity of the Doctrine and Ministry of it , verse the twelfth ; Seeing we have such hope , wee use great plainnesse of Speech . In which it excelled the Ministry of Moses , which was in much difficulty and obscurity , and that in a threefold respect layd downe in the 13 , 14 , and 15 verses . 1. The Matter of it was terrible , tending to the shame , confusion of face , and condemnation of the hearers ; insomuch as they were notable to stand before him nor stedfastly to behold his face , it was such a dazling and amazing light that shined in his Ministry . 2. The Manner of delivery was in obscure and darke expressions , that the Children of Israel could not see to the end of that which is abolished : that is , they could not see the drift and scope of his Ministery , by reason of the Types and Shadowes , which was the vaile hee put upon his face . 3. Their minds were blinded , there was a vaile upon their hearts , which is evident by experience in the Jewes at this day ; who so cleave in their affections to Moses , and to the Shadowes and Ceremonies of his Ministry , that they reject the scope and end of it , which is Jesus Christ crucified . And they can doe no other ; for although the vaile that was upon Moses face by removed , as it is by the doctrine of the Gospell , which sheweth us in all possible plainnesse what the drift and meaning of Moses was in all those Types and Ceremonies , yet untill the Gospel in the Spirit and efficacy of it commeth home to their hearts , and taketh off the vayle that is upon their hearts also : that is , untill their naturall blindnesse and obstinacy be taken away , which cannot be ( but is rather increased ) by the Law , ( for although Moses bee read , yet untill this day remaineth the same vayle untaken away , ) the Jewes will unavoydably abide in their Ignorance and bondage . Now in opposition to this darknesse and obscurity of the Law in all those respects , the Apostle exalteth the Gospell in this high and excellent privilege of it , That it is plaine , and evident , and full of demonstration ; and that the light of it is not terrifying and amazing , but sweet and comfortable ; so that wee may with much liberty and boldnesse of Spirit looke constantly upon the great & glorious things set before us in it , although it be no other but the glory of the Lord Jesus Christ. And there is moreover such an efficacy and working power in this Ministery of the Gospell , as it will not suffer men to remaine the same without alteration , as they did under Moses Ministery , though hee was read daily ; but it will change them even into the Image of Jesus Christ , and the carry them on still in that Image and likenesse from one degree of glory to another , after a most admirable and spirituall manner of working . This speciall excellency and prerogative of the Gospell is laid downe in the two last verses of this Chapter , which are the words upon which wee shall more largely insist in the following discourse . Vers. 17. Now the Lord is that Spirit , and where the Spirit of the Lord is , there is liberty . The Lord is that Spirit that takes away the vaile , that is spoken of before . Hee sets downe what Christ is , by what he doth ; Christ is that Spirit , because he gives the Spirit . And then a sweet effect of the Spirit of Christ , Where the Spirit of Christis , there is liberty . The Spirit here is not taken for the person of God ; as if the Holy Ghost had said , The Lord is a Spirit , and not a bodily thing , though that be a truth . And as it is not meant naturally , so not personally , Christ is that Spirit , as if Christ were the holy Ghost , that were a confusion of persons ; nor as restrained to the third person ; the holly Ghost is the Spirit . Neither ( as some heretofore would have it ) to shew that the Spirit is Iehovah , God : It is neither to shew that Christ is God , nor that the Spirit is God , nor that Christ is the holy Ghost : But it is meant in regard of a speciall dispensation , The Lord is that Spirit ; that is , the Lord Iesus Christ , who is the Lord of his Church by marriage , office , &c. is that Spirit ; that is , hee 1. hath the Spirit in himselfe eminently ; and , 2. dispenseth and giveth the Spirit unto others ; all receiving the Spirit from him as the common root and fountaine of all spirituall gifts . First , he was that Spirit , as having the holy Ghost in himselfe as man , the holy Ghost filled the Humane Nature , and made it spirituall : The Spirit is all in all in the Humane nature of Christ , and whatsoever hee doth , he doth , as it were , being full of the Spirit , in himselfe . He gives the Spirit as God , and receives it as man ; so hee both gives and receives : the Spirit proceedeth from the Father and the Sonne as God , but the Spirit sanctified Christ as man , as it did in the Virgins womb ; the holy Ghost sanctified that blessed masse of his body ; it sanctified him , and filled him with all graces and gifts ; whereupon it is said he received the Spirit without measure ; that is , in ●bundance : Christ hath the Spirit in himselfe in a more eminent excellent manner than all others ; and it must needs be so for these reasons : 1. From the neere union betweene the Humane na●ure and the Divine , they ●re one person ; therefore ●here is more Spirit in Christ than in all creatures , ●ut them together ; then in all the Angels , and all men , because the Divine nature is nearer to Christ , then it is to the Angels , or to any creature . 2. Christ hath the Spirit without measure , both in regard of extention and intention ( as we say , ) he hath all graces in all degrees , even next to an infinite ; all others have it in their measure and proportion . 3. The Spirit doth rest upon Christ invariably ; in other men that have the Spirit it ebbes and flowes , it is sometimes more , and sometimes lesse ; there be spirituall desertions , not onely in regard of comfort , but in regard of grace ( though not totally ; ) but the Spirit rests ●n Christ eternally in a full ●easure : and therefore you have it thus in Esa. 11. 2. The Spirit of the Lord shall rest upon him , the Spirit of Wisedome and Vnder standing , the Spirit of Counsell and might , &c. 4. By reason of his place or offices in relation to the Church , as Head , Husband , King , Priest , Prophet , &c. the Head is made by nature the seat of the more noble faculties ; as of Seeing , Hearing , Understanding , Iudgeing ; and is furnished accordingly with greater plenty of spirits , for the ruling and governing the whole body ; so Christ is the head of the Church , and the governement of all the world is laid upon him , and all excellencies are derived from him unto all his members , as from the Root life is derived unto all the branches ; and therefore he must needs have the Spirit in greatest abundance : his fulnesse of the Spirit is as the fulnesse of the fountaine , ours is but as the fulnesse of the Cister●● ; hee hath grace in the Spring , wee have it but in the Conduit ; his graces are primitive , ours derivative ; we have nothing but what wee have received ; therefore it is sayd , hee hath the oyle of gladnesse powred upon him above his fellowes . Hee hath his name from Annoynting , Christ. Hee was annoynted ; that is , separated and ordained to the office of Media●orship , by annoynting , not properly , that is , with any materiall oyle , but with the Spirit ; this was in regard of his Humane nature onely , but it was above his fellowes ; that is , above all Kings and Priests , for they are his fellowes in regard of titles ; hee was above them all , for all have their annoynting from him , therefore he is the King of Kings , and the Prophet of Prophets &c. Also above all his fellowes ; as we take his fellowes ; for Christians , they are his fellowes ; I goe to my God , and your God , &c. he is the first borne amongst them , and in all things hee hath the preeminence . 5 Hee is to be as the patterne , we are to follow him ▪ wee are predestinated to be conformed to ●im , and to grow up to that fulnesse which is in him ; and in thi● respect there is cause why hee should have the Spirit and all the graces of it is greater abundance , that hee might exceed all , even Christians of greatest growth and perfection : hee is to bee a patterne and example to all , to the strongest as wel as to the weake . Eve● Paul himselfe , who was 〈◊〉 Leader to others , for the excellency of the grace 〈◊〉 Christ that was in him , 〈◊〉 a follower of Christ ; Be 〈◊〉 followers of mee , as I am of Christ. Q. When did this fulnesse of the Spirit come upon Christ , when had hee it ? Ans. There was a fulnesse of the Spirit powred out upon Christ in the union of the Humane nature with the Divine ; Vnion and Vnction went together : there was annoynting of the Spirit , together with the union of the Spirit . 2. There was a more full manifestation of the Spirit in his Baptisme ; when the holy Ghost fell on him in the shape of a Dove , then he received the Spirit , hee was to enter into the Minist●ry of the Gospell ; the Spirit of the Lord God was upon him , because hee had anoynted him to Preach good tidings unto the meek , &c. Esa. 61. 1. 3. But the fullest degree of declaration and manifestation of the Spirit upon Christ , was after his Resurrection : after he had satisfied fully for our salvation , then the stop of his glory was taken away : For to worke our salvation , there was a keeping backe of the glory of Christ from his Humane nature , that hee might bee abased to suffer for us ; when hee had fully suffered for us , that stay of his glory , his abasement was taken away , and then nothing appeared but all glory and Spirit in Christ. All things were put under his feet , and he was set upon his Throne as a glorious King : His Priestly Office appeared in his death ; his Propheticall Office , before his death ; but then hee appeared to be King , and Lord of all in the Resurrection . Thus wee see how Christ is that Spirit ; that is , hee is full of the Spirit in regard of himselfe . Secondly , he is that Spirit in regard of his dispensations towards his Church and Children : The Lord is that Spirit ; that is , 1. of all truths , and 2. of all persons , to give life and quickning to them . First of truths : what is the scope of the whole scriptures , but Christ ? from the first Promise of the blessed Seed , The Seed of the woman shall break the Serpents head , to the end of the book ? What is all the Scriptures without Christ ? The Law is a dead letter , yea and so is the Gospell too without Christ , hee is that Spirit which gives life unto all the Scriptures ; Moses without Christ is but a shadow without a body , or a body without a soule . Take away Christ , what was the Brazen Serpent ? What was the Arke ? What were the Sacrifices ? What is all ? Is not Christ all in all these ? The Kings , and Pr●ests , and 〈◊〉 they were types of Christ , all the Promises they were made and fulfilled in Christ , the Law Ceremoniall aymed at Christ , the Law Morall is to drive us to Christ , Christ is the Spirit of all ; and the Scripture without Christ , it is but a meere dead thing , it is but a shell without a kernell , as it is to the Iewes at this day . 2. Christ is that Spirit , in regard of persons , quickning them ; hee is an universall Principle of spirituall life , infusing it into al his Church and Children : Christ is alwayes with his Church from the beginning of the world , and will bee to the end . It was no losse to the Church that Christ in his bodily presence l●ft it , for hee left them the Comforter , his Spirit , by which he wrought greater workes after his Ascension than hee did before . He is annoynted with the oyle of gladnesse and grace , above his fellowes , but all was for his fellowes ; whatsoever he is , or hath , all is for his Church and Children ; for us he was borne , for us he was given ; hee is a King , a Priest , a Prophet for us : he dyed for us , he rose againe for us . And he doth all he doth toward the Church , as hee hath the Spirit , and by the Spirit . The Father is the first in the Trinity , from whom all comes ; and the Son by whom all things are ; but the holy Ghost is the immediat worker of all things , next the creature ; all things are applied from God the Father , through the Sonne , by the Spirit : what Christ wrought , and what the Father in wisdome devised , was applyed by the Spirit : and so the framing of us to be fit for such a glorious condition as wee have by Christ , is also by the Spirit . And this is the reason why Christ giveth the Spirit to those to whom hee purposeth to give faith or love , or to worke any gracious worke . For where Christ saveth he doth it not onely by merit and satisfying the wrath of God for us , but also by san●tifying and effectuall working in us , that he might be a perfect Saviour . Now the Essentiall vigour and operative Principle in all things , either wrought by or from the Father or the Sonne , is the Spirit . As in Man there is his will from which he resolveth and purposeth , there is wisedome and understanding by which hee proceedeth , and then there is a vigorous power in man by which he executeth and doth all : so is it in this working of God ; the Father plotteth and determineth of what is to be done ; the Sonne , who is the wisdome of the Father , dispenseth what the Father willeth ; the holy Spirit , the power of both , finisheth and worketh all upon us , and therefore hee is called the power of the highest , Luk. 1. 35. Whatsoever works come from God to the creature in generall , and are wrought in the world as works of Creation and providence , are immediately by the holy Spirit , nakedly considered , as the third person comming from the Father and the Sonne . And in those speciall workes , wrought in his Church and on his Children , all things commeth from the holy Ghost , but not simply considered as the third person , but as hee is the Spirit of Christ ; that is , first sanctifying and filling the Humane Nature of Christ , and then sanctifying and filling us ; Christ could not give the holy Ghost immediately to us , wee being in enmity with God , and separated from him through our sinnes , but he must first take it to himselfe , who having by his death and sufferings reconciled us to his Father , and purchased the Spirit for us , may now dispense and give forth his Spirit to us . If we had stood in Adam , wee should not have received grace so as now we doe ; for we should have received it from the first Adam but as from a man ; now wee receive it not from meere man , but ( which is much more ) from the second Adam , who is God-man : nay , Adam himselfe received not his grace after so glorious a manner as we doe , for he received it from the Spirit nakedly considered as the third person in the Trinity , and as all other creatures received their excellencies : but wee receive it from the holy Spirit , which doth not onely proceed from the Father and the Son , but commeth , as it were , through our owne nature ( which was marvellously united to God the Sonne , and made one with him ) unto us , and worketh in us . The first Adam was a living soule , the last Adam was a quickning Spirit : he quickened himselfe when he was dead , and hee quicke●s all his members too : first , hee receives the Spirit himselfe , and the same Spirit that filled and sanctified his humane nature , the sam● Spirit sanctifieth his Church which hee loves even as himselfe , as he loveth that his owne humane nature , which the holy Ghost sanctified , so doth he love his owne mysticall body , his Church , being mystically united to him , and sanctifieth it by the same Spirit . Christ dispenseth his Spirit unto us , as Head of his Church ; and this he doth in divers respects . 1. As he is God , by way of immediate influence ; he powreth it out upon us as the prime and pricipall cause ; and this he doth as God , not as man , for the Man-hood cannot worke above it selfe , it cannot doe the worke of God , it cannot worke grace or give the Spirit . 2. As he is Man , ( considered as joyned together with the God-head ) by way of merit and satisfaction , he procureth the Spirit to bee given & powred out , which is done by the Father and the Sonne on all those who are beloved in the Sonne ; so that the Spirit is given by Christ , with the Father , as Mediator , Meritoriously : for hee by suffering and satisfying , procured the gift . Christ himselfe is the first gift , yea the greatest that ever was given , the giving of Christ to dye , to satisfie the wrath of God , and to obtaine eternall life : Next to 〈◊〉 maine gift is the gift of the Spirit , in which is the seed of all gifts and graces ; and this we have by his Merit and Mediatorship . Yet this wee must likewise remember , that although Christ be sayd to give the Spirit , as he doth , yet the holy Spirit giveth it selfe too ; for there is such an unity in the Trinity of consent and nature , that though the Father and the Sonne send the Spirit , yet the Spirit comes of his owne selfe ; though the Father and the Sonne give the Spirit , yet the Spirit giveth himselfe . 3. Wee have the Spirit from Christ not onely by way of Merit , but in some kind by way of Example ; hee is the exemplary cause of all graces in us ; looking to whom , wee are transformed ( as wee shall see afterwards ) from glory to glory : For when wee consider that Christ hath done so much for us , as to save us , and redeeme us , and dye for us , this begetteth a love in us to Christ , and makes us often to thinke of him , and desirous to imitate him , as wee usually doe such as we love and highly esteeme of . The dispensation of the Spirit is in most abundance after the resurrection of Christ , as hee appeared in himselfe then to bee most spirituall and glorious after he rose againe , so then being as the Sun in its full height and perfect beauty , casteth his beames most plentifully abroad , and that for these reasons : 1. Because then hee having finished the worke of Redemption , and satisfied the wrath of God fully , and given contentment to Divine Justice , and accomplished all by his death , there was nothing to hinder the blessed gift of the Spirit . It is sayd , that before , the holy Ghost was not given , because Christ was not glorified : The gift of the holy Ghost especially depends upon the glorifying of Christ , when he had fulfilled the worke of Redemption , and was raised to glory , God being pacified , gave the holy Ghost as a gift of his favour . 2. Then againe after his Resurrection and Ascension he did give the holy Ghost more abundantly than before to his Church , because now hee is in heaven , and hath the advantage of the place , being exalted on high : As that glorious creature the Sunne , by the advantage it hath , being placed in the heavens above us , is able to shine upon the greatest part of the earth at all times ; and wee need not call the Sunne downe from its place to come into our houses , or fields , or gardens ; no , where it is seated in its proper place or orbe , it hath the best opportunity in most abundance and largest extent to send downe heat , and light , and influence to inferiour things : So Christ doth his Church more good now he is in heaven , from whence he sends the Spirit , then hee could doe if hee were below ; because though his Humane nature be confined in heaven , his person is every where : and being ascended now farre above all heavens , he giveth gifts more liberally and plentifully , insomuch as he filleth all things , Eph. 4. hee enlargeth the tents of his Gospel , and hath taken in a greater people to himselfe . We see in Winter when the Sunne is low and neare the earth , all things are dead , and cold ; but when the Sunne in the Spring commeth to over-top us , to bee in a higher point above us , wee see how all things put a new garment upon them , there is a new vigour and freshnesse in them ; so there was more abundant vigour of the Spirit when Christ came in the Flesh , his vertue appeared much more every way then before . But when this blessed Sonne of righteousnesse was advanced , and seated at the right hand of his Father , where his Nature was perfectly inriched , and perfectly adorned with all kind of graces whatsoever in the highest glory of them ; his influence of light and heat now beginneth to be increased , and the efficacy and working of it to bee felt every where . The glorious beams of the Sunne beganne to be scattered , and the light of the Gospel to shine to a greater number of people ; now there was no respect of persons , whether Jew or Gentile , bond or free , male or female , all was one , the Commission was enlarged to all ; Mark. 16. Goe preach the Gospell to every Creature ; and with the Word the Spirit went , and was received , and those that were added to the Church , even such as should be saved , were many thousands . Thus have wee opened the meaning of the words , and shewed how Christ is that Spirit , both in respect of the Spirits being eminently in him , and his giving of it , and spirituall gifts by it ; all the vigour , and life , and influence we have , that is spirituall and supernaturall , and above the ordinary course , is from the Spirit ▪ and whatsoever the Spirit hath , or doth for us , is done as sent from Christ , in whom the Spirit is in all fulnesse : Now wee shall shew how many wayes the consideration of these truths will be profitable and usefull to us in the course o● our lives , and for the comfort of our spirits . Vse . Christ is the Spirit of the Scriptures , of all Truths of all Ordinances . Wee may be this bee able to reconcile the Scriptures , one place with another , where they s●eme to contradict : The Law is said to be a 〈…〉 , a ministr ation of condemnation , &c. 2. Cor. ● . but in the 19. Psal. there it is sayd , The Law of the Lord is perfect , converting the soule , &c. These places are thus reconciled : The Law is said to be dead , so it is without Christ , without the Spirit which quickneth , and so is ●he Gospell too , even a savour of death ; and so are the Sacraments also as well as the Word , dead Ordinances if Christ be not in them . The Law is sayd to be perfect , and to convert the soule ; so it doth when the Spirit goeth along with ●t , as it did ordinarily before Christ came in the flesh , as in Davids time ; but after Christ was come , who was the substance of those shadowes , they became beggerly Rudiments , as in Pauls time ; and the Spirit did not worke with them , but with the Gospel , the hearing of Faith , Gal. 3. 2. Vse . And we may understand likewise from hence , what the reason is that an Ordinance at one time differeth so much from it selfe at another time in respect of the life and comfort of it , as we often find even in our owne experience ; as also why the same Ordinance ( be it the Word or Sacrament , &c. ) at the same time is profitable to one , and another hath no benefit at all by it : This is from the presence or absence of Christ , who is that Spirit . What is the reason that Wine , or Aqua-vitae , doth more refresh and strengthen then common water ? It is of the same substance , of the same colour that other water is ? but there is more spirit in it ; all things worke answerable to the spirits that is in them So what is the reason that ●he reading or hearing of ●he same thing affecteth one , ●nd not another at all ? the ●ubstance of the thing is the ●ame , but the spirit is not ●he same ; the spirit goeth with the one , and not with ●he other . Wee grant that our negligence in preparation and attention , our pride and earthly-mindednesse , our want of faith to mingle with the Word ; these , or ●he like , may be causes why wee are many times sent ●mpty away : yet this still ●ust be observed as a most ●vident truth , that all the efficacy and fruit of any Or●inance dependeth upon Christs being present in it who is that Spirit that quickneth . 〈◊〉 most powerfull meanes that ever was ordayned for our good , will be dead and heartlesse if hee be not there , by his Spirit to put life into it : It may seem● strange what Iohn saith , chap. 6. The flesh profiteth nothing . The flesh of Christ , our nature which Christ tooke , and in which so much was wrought for us , which is the greatest Ordinance o● 〈…〉 this flesh profiteth not nor will there be any benefit of it , if it be not applied unto us spi●●●ually ; for it is not the flesh simply considered , but as by it , and with it we receive the Spirit of Christ ; which Spirit quickneth and maketh the fl●sh o● Christ meat indeed . As i● is with the flesh of Christ , 〈◊〉 with all other ordinan●es , the Scriptures profit ●othing , preaching profit●th nothing , the Sacra●ents will profit nothing , ●●here is none of these will 〈◊〉 meate indeede , unlesse 〈◊〉 spirit of Christ quic●●en them . Therefore we ought to 〈◊〉 with all the ordi●●nces of God , a desire ●●at Christ would joyne ●●is spirit , and make them ●ffectuall : wee ought to ●ome to the ordinances in 〈◊〉 dependance upon Christ ●or a blessing upon them , 〈◊〉 for his presence in ●●em , who is the life and ●cope of all , and then wee ●hould not finde such dul●esse , and deadnesse in them . It is the sinne o● this age this formality , it is the sinne of those tha● have any thing in them ( set desperate drunkard● and roarers and such wretches a side , as plainely discover themselves to be acted by the spirit o● the Devill ) take them tha● conforme themselves i● any fashion to religion , the killing sinne that they ly● under is this same dea● formality ; they will heare a Sermon now and then , looke on a booke , and i● may be pray morning and evening ; but never looke up to the living and quickning spirit Iesus Christ , so that all they doe is dead and loathsome , like sal● that hath no savour . What is the best liquor if it hath lost its life and spirit , but flat and unsavory ? and blood when the spirits are out of it , what is it but loathsome goare , so are all their performances , even like sacrifices that had no fire in them , the Lord loathed such sacrifices as he did Cains , and so hee doth all our flat and livelesse services , yea and our persons too , being as Iude saith , fleshly , and not having the spirit . Vse . 3 What neede is there , that we should sanctifie all we take in hand by prayer , when we goe to heare a Sermon , when wee take up the Bible to reade a Chapter alone by our selves , or in our families , we should lift up our eyes and hearts , and voyces to heaven , we should say to Christ , Lord joyne thy Spirit , be present with us , without thee thy Word is dead , our hearts are dead , and will harden under the meanes , and darken in the light , and we shall fall under the heavie condemnation of these secure and formall times , if thou leavest us . Vse 4 Christ is sayd to be that spirit , to send the spirit as God , and to receive it as man , in fulnesse , and that for our sakes , it is a point of much comfort , that there is such abundance of Spirit in our nature in Christ , and for the behalfe of the Church , that wee have a fulnesse to receive of : It was a comfort to Iosephs brethren , and that family , that Ioseph was full of honour , and rules the second in the kingdome , therefore they should want nothing that was good in Egypt ; is it not a comfort for Christians to know that Christ is the spirit , that he hath the spirit to give , the spirit of wisedome in all straights , the spirit of truth to keepe us from all errours , the spirit of strength for all services , the spirit of comfort for all afflictions , hee that is their Lord , hath abundance of spirit in him , and for them ; therefore when we want any grace , or gift of the spirit , wee should goe to Christ , for God doth all by Christ , Christ doth all by the spirit , desire Christ that hee would vouchsafe his spirit to rule us , counsell us , comfort us , and strengthen us . Therefore in our emptinesse , ( as indeede we are empty creatures of our selves ) let us goe to Christ for the spirit , he hath received that fulnesse for us , desire him that out of his fulnesse , he would vouchsafe to give unto us . It is the reason why Christians are so dead , and so dull , and so darke in their spirits , they doe not first consider themselves , and then goe to Christ , we should all , in all exigents whatsoever , make use of this our great high Treasurer , the great high Steward of heaven and earth , of this our Ioseph , the second Person in heaven , he is at the right hand of God , and all to fill his Church with his spirit , our comfort is now that our strength and comfort lyes hid in Christ , that is neere to us as man , and neere to God as God , he is betweene the Father and us , he is neere the Father as being of the same nature with him , hee is neere us as being of the same nature with us , so being a Mediatour in office , and being so fit for a Mediator in nature what a comfort is this . Indeed there is no comming to God , no entercourse betweene God and us immediately , but betweene God-man and God and us , who is the Mediatour betweene God and us , hee comes betweene , in Christ we goe to God , in our flesh in our nature , and in Christ , and from Christ , and by Christ , we have all grace and comfort ; from Christ we have all as God , together with the holy Ghost , and the Father , and wee have all in Christ as a head and husband , and we have all through Christ , as mediator by his merit , therefore wee should goe to Christ every way . Vse 5 Let us labour to bee in Christ that we may get the Spirit it is of great necessity that wee should have it . Above all things next to redemption by Christ , labour for the spirit of Christ. Christ is our Saviour , not onely by merit and satisfaction , but by efficacy and grace , that is , as hee hath purchased us for his people by his blood ; so hee will subdue our corruptions , and rule us by his Spirit . For first , Hee that hath not the Spirit of Christ , is none of his ; those that have not the efficacy of the spirit in them to rule them , shall not have benefit by his death to reconcile them , for these goe alway together , Christ as a King to rule , and as a Priest to dye , He came by blood and by water ; to satisfie , and to sanctifie . Secondly , there is a necessity of the Spirit , that we may be new Creatures : it was the Spirits brooding upon the Chaos that brought forth all , so the Spirit must sit upon our soules before any change will be made : Now there is a necessity that wee bee changed , and that wee bee new , or else wee can never bee inhabitants of the new heavens and the new earth , we must have the Spirit of God : therefore Zech. 4. 6. as in the materiall Temple , It s not by might or by power , but by the Spirit ; So in rearing up spirituall Temples , it is not by strength of wit or parts , but by the Spirit ; therefore the Spirit is necessary for us , even as our being in grace is necessary . The holy Apostles wee know till the Spirit came more abundantly upon them ; what darke creatures they were ? but when the holy Ghost was come upon them , how full of life , and light , and courage they were , that the more they suffered , the more they might suffer : So it will bee with Christians , the more spirituall they grow , the more lightsome and couragious , the more strong , the more lively and vigrous to all duties : the holy Ghost is the substantiall vigour of all creatures what soever ; all the spirituall vigour of every thing , comes from the holy Spirit , and the holy Spirit from Christ. For nothing can worke above it selfe , nature cannot worke above nature ; That which elevates nature above it selfe , and sets a spirituall stampe , and puts divine qualities upon it , is the Spirit of God. That divine quality is called Spirit : There is the flesh , and the spirit ; all in us is flesh by nature , and what soever is spirituall and divine , commeth from the Spirit , and therefore it is called Spirit ; you see therefore a necessity of the working of the Spirit , even as there is a necessity to bee new creatures , and to bee spirituall . If we will be spirituall , wee must have it from him , that is first spirituall , the Spirit himselfe , that is the principle and fountaine of all that is spirituall . Thirdly , wee are called oft times to doe , and suffer such things as are above nature , and therefore wee must have a spirit above nature , when wee feele sin , to beleeve the forgivenesse of sinnes ; when wee see death , to beleeve life everlasting ; and when wee are in extremity , to beleeve God present with us to deliver us ; to beleeve contraries in contraries , is a strange almighty worke of faith , by the works of the Spirit . It is above the work of nature to dye , to end out dayes with comfort , and to resigne up our soules ; for nature sees nothing but darknesse , and desolation in the grave and destruction 〈◊〉 nothing can make a man comfortable in death , but that which rayseth him above nature , the Spirit of God. Now these things and many such like , we must do and suffer , if we be Christians , and therefore wee must have the Spirit to enable us to doe all . The spirit is to the soule , as the soule is to the body ; what is the body without the soule ? a ca●k●ss● , a loathsome dead thing ; what is the soule without the spirit ? a Caos of darknesse and confusion . Well , how shall we know whether we have the spirit of Christ or no ? We may know it partly by that I sayd before . The Spirit is a vigorous working thing , and therefore all three persons , take up●n them the name of Spirit , but the Holy Ghost especially , because he is the spirituall vigour . The Spirit is an operative thing , the spirits are the quintessence , and extraction of things , that is nothing but operation , God that is nothing but a pure act is said to be a spirit , those that have the spirit of God , are full of act , and vigour , the spirits of dull creatures , are active , when they are ex●racted , shall the spirits of bodies bee vigrous , and shall not the Holy Ghost be vigrous , that is a substantial vigour ? therefore , if a man have the Spirit of God in him , it will worke in him , it is very operative . Therefore it is compared to fire , in diverse respects , for , first , Fire it is of a working nature , it is the instrument of nature , if we had not fire , what could we worke ? all Fabrickes and all things , are done by Fire , especially mettalls , they are framed , and made mallyable by fire . So the Holy Ghost , it is a working thing and softneth the heart , and makes us mallyable , it makes us fit for the impression of all good . Secondly Fire , againe , though bodies be darke , it makes them lightsome like it selfe , Iron is a darke body , but if the fire penetrate it , it makes it lightsom : We are darke creatures of our selves , if we have the Spirit it makes us light . Againe , Fire it mak●s chearefull , and it ascends upward ; if a man have the Spirit of God , his conversation will be upward , his conversation will bee heavenly , he minds the things of God , he doth not grovel here below , so in diverse such respects , the Holy Ghost is compared to Fire , and hath such effects in us , in some sort wee finde our understandings enlightned , and our selves quickened , and carryed up to be above nature , in holy and heavenly actions , and then it is a good signe that we have the Spirit of Christ. A part will follow the whole , as we see a part of the earth , it falls to the center , because all the earth is heavy , all the whole earth fals down to the Center , and therefore every little clod will doe it , so Christ our head that hath abundance of the Spirit is in Heaven , and if we have the spirit , we will follow him , and minde the things where Christ is . Where the Spirit of Christ is likewise , it convinceth , as it is Iohn 16. that is , it brings a cleare evident conviction with it , that the truth of God , is the truth of God : It is no doubtfull thing , therfore when a man st●ggers in the truth , in this and that course , whether he should doe this , or that , it is a signe , hee hath not the spirit , or that he hath it in a very little measure , because the Spirit is a convincing thing , as light it convinceth a man , he doth not doubt of that that he seeth at noone day , so that that a man seeth by the Spirit , he is convinced of , when a man doubts , and wavers , whether hee should take a good course or a bad , and wavers , it is a signe , he is carnall , and hath not the Spirit of God , for if hee had the Spirit it would convince him , and set him downe , you must take this course , if you will bee saved , That is said to convince , that saith more for a thing then any thing can say against it . Now when a man hath the Spirit of God , he can say more for God and for good things , and good wayes then all the devils in hell , by discouragement can say against them . Therefore , when a man cannot say any thing for God , and for good causes to purpose , he hath not the spirit of God , the spirit of God would so convince him , that hee should answer all cavils , and objections . The argument is wondrous large , I give you but a tast to know whether the Spirit of Christ be in you or no. In a word , if Christ bee that spirit , and have infused the spirit into us , it will make us like him , it will transforme us into his likenesse , it will make us holy and humble , and obedien● as hee was , even to the death ; these things , migh● bee largely followed , bu● we have occasion to spea● of these , in other portio●● of Scripture , therfore that yee may get the Spirit of God , take these directions . We must goe to Christ , studdy Christ , if wee will have the Spirit , studdy the Gospell of Christ , what is the reason that before Christ , there was so little spirit in comparison ? there was but a little measure of the knowledge of Christ , the more Christ is discovered , the more is the spirit given , and according to the manifestation of Christ what he hath done for us , and what hee hath , the more the riches of Christ is unfolded in the Church , the more the Spirit goes along with them ▪ The more the free grace , and love of God in Christ alone is made knowne to the Church , the more Spirit there is , and againe backe againe , the more spirit , the more knowledge of Christ ; for there is a reciprocall going of these two , the knowledge of Christ , and the Spirit : What is the reason , that in Popery , the Schoolemen that were witty to distinguish , that there was little spirit in them ? they savoured not the Gospell , they were wondrous quick in distinctions , but they savoured not the matters of grace , and of Christ , it was not fully discovered to them , but they attributed it to satisfaction , and to merits , and to the Pope , the head of the Church , &c. They divided Christ , they knew him not , and dividing Christ , they wanted the Spirit of Christ , and wanting that spirit , they taught not Christ as they should , they were darke times , as themselves confessed , especially about nine hundred , and a thousand yeares after Christ , because Christ was vayled then in a world of idle ceremonies ( to darken the Gospell and the victory of Christ ) that the Pope made , who was the Vicare of Sathan , these were the Doctors of the Church then , and Christ was hid , and wrapped , in a company of idle traditions , and ceremonies of men , and that was the reason that things were obscure . Now when Christ , and all good things by Christ , and by Christ onely are discovered , the vaile is taken off : now of late for these hundred yeares , in the time of reformation , there hath beene more spirit , and more light somenesse and comfort , Christians have lived , and dyed more comfortably , why ? because Christ hath beene more knowne ; and as it is with the Church , so it is with particular Christians , the more they studdy Christ , and the fulnesse that is in Christ , and all comfort in him alone to be had , Wisedome , Righteousnesse , Sanctification , and redemption , the more men grow up in the knowledge of Christ , the more they grow spirituall , and the more spirituall they grow , the more they grow in the knowledge of Christ , therefore if wee would have the spirit , let us come neere to Christ , and labour to know him more , who is the fountaine of all that is spirituall . Then againe if wee would be spirituall , let us take heed we trust not too much to dead things , without Christ , to have a kinde of Popery in the worke done , to thinke that reading , and hearing , and receiving the Sacrament , and that the government of the Church will doe it , as if it were as man would have it , put case there were all these , ( which are excellent good things , ) but what are all these without the spirit of Christ , a man may bee dead with all these , though he heare never so much , and receive the Sacrament never so often , if a man goe not to Christ the quickning spirit in this manner ; Lord these , and my soule too , are dead things without thy spirit , therefore quicken me , joyn Christ with all our performances , without which all is nothing , and then he will be spirituall to us . And when wee goe to Christ , for the spirit ( as we must beg it , if wee will have it , ( God will give the holy Ghost to them that aske him ) remember that we use the meanes carefully , reading , and hearing , and holy communion of Saints , because though these without the spirit ▪ can doe nothing , yet the spirit is not given but by these , these are the golden conduites of the spirit of Christ : no man is ever spirituall but they are readers , and hearers , and conferrers of good things , and attenders upon the meanes of Salvation , because God will worke by his owne tooles , and instruments ; therefore it is sayd , Revel . 1. That Iohn was full of the spirit upon the Lords day , Let a Christian sanctifie the Sabbath , as he should doe , he will be in the Spirit on the Lords day , more than on other dayes : Why ? Because then he is reading , and hearing , and conferring , and in some spirituall course , and the more a man on the Lords day is in a spirituall course , the more he is in the spirit ; Iohn was in the Spirit on the Lords day , so much for those words , The Lord is that Spirit . And where the Spirit of the Lord is , there is Liberty . VVE see here what the Spirit works where it is ; Where the Spirit of the Lord is , there is Liberty , I will name , the instance that I gave before , that I may the better goe on , we say the sunne is heate , and influence ; not that it is so , for they bee accidents , but the sunne appeares to us for our comfort in heate and influence , therefore we call it by that name , we say of a man , he is all spirit , so Christ is all spirit , the sunne is all light , and where the light and heate of the sunne is , there is fruitfulnesse , so Christ is all spirit , and where the spirit of Christ is , there is spirituall liberty . It were expense of time to no purpose , to tell you of the divers kinds of liberty ; in a word , liberty is that that all desire , but our miscarriage is in the meanes of it , the way to attaine to it , here we see whence to have it , from the spirit of Christ : liberty is a sweete thing , especially liberty from the greatest enemies of all , if outward liberty be such a sweete thing , liberty from tyranny and base servitude , it is a thing that mans nature delights in , and the contrary man , as a man abhorres , and hee hath not the nature of a man , that doth not abhorre it , what shall we thinke then of the liberty of the spirit , from the great enemies that daunt the greatest Monarches in the world ? liberty from the anger of the great God , and liberty from Sathan Gods executioner , liberty from the terrour of conscience , from the feare of death , and hell , and judgement ; what shall wee thinke of liberty in these respects ? therefore we speake of great matters here , beloved when wee speake of liberty . Now liberty is either Christian or Evangelicall . You may thinke this a nice difference , but there is some realty in it . Christian liberty , is that that belongs to all , even to those before Christ , though they have not the terme of Christians , yet they were members of Christ , Christ was head of the Church , Yesterday , and to day , and for ever . Evangelicall liberty is that that is more appropriated to the times of the Gospell since the comming of Christ , now the liberty that belongs to Christians as Christians , is perpetuall from those grand enemies , the greatest enemies of all spirituall and inward liberty . In Evangelicall liberty besides that , there is another outward liberty , from the ceremoniall and morrall law , and such like and a liberty from the restraint of the law : the Iewes were under many restraints , that under the Gospell in this time wee are not ; I speake therefore of liberty as it runnes through all ages of the Church , not of Evangelicall meerely since the time of Christ , where the spirit is , both these liberties are now since the comming of Christ : now in that the holy Ghost saith here , where the spirit of Christ is there is liberty ; it supposeth that We are in bondage before wee have the spirit of Christ. That is a supposed ground and truth , and indeed so it is : for out of Christ wee are slaves , the best of us all are slaves ; in Christ , the meanest of all , is a free man , and a King , out of Christ , there is nothing but thraldome , wee are under the kingdome of the devill , when he cals us we come wee are in thraldome under the wrath of God , under the feare of death , and damnation , and all those spiritual enemies , that I neede not mention , they are well enough knowne to you , by often-repetition , there is no man but he is a slave , till hee be in Christ , and the more free a man thinks himselfe to be , and labours to be , the more slave hee is : for take a man that labours to have his liberty , to doe what he list , he thinkes it the happyest condition in the world , and others thinke it the best condition , to have liberty not to be tyrannized over by others , It is the disposition of mans nature without grace , they account it a happinesse to have their wils over all other , but the more liberty in this , the more slavery . Why ? The more liberty that a man hath to doe lawlessely what he wil , contrary to justice & equity , the more he sins : the more he sinnes the more he is inthrawled to sinne , the more he is inthrawled to sin , the more he is in bondage to the devill , and becomes the enemy of God , therefore if a man would picke out the wretchedest man in the world , I would picke out the greatest man in the world if he be naught , that hath most under him , hee hath most liberty , and seekes most liberty , and accounts it his happinesse that hee may have his liberty , this is the greatest thraldome , and it will prove when he dyes , and comes to answer for it , the greatest thraldome of all , therefore the point needes not much proofe , that if wee be not in Christ , wee are slaves , as Augustine saith in his Booke , De , civit . Dei , hee is a slave though he domineere , and rule . A man till he be in Christ is a slave , not of one man or of one lord over him , but he hath so many lords , as hee hath so many lusts . There are but two Kingdomes that the Scripture speaks of , that is , the kingdome of Sathan , and darknesse , and the Kingdome of Christ , all therefore that are not in the Kingdome of Christ , in that blessed liberty , they must needes be shoaled under the other kingdome of Sathan . This is a ground , therefore I speake shortly of it , as an insentive , and provocation , to stirre us up , to get into Christ , to get the Spirit of Christ , that we may have this spirituall liberty , or else we are al slaves , notwithstanding all our civill liberties whatsoever they be . Now where the Spirit of Christ is , there is liberty , there is freedome from that bondage , that we are in by nature , and which is strengthened by a wicked course of life , for though we be all slaves by nature , borne slaves , yet notwithstanding by a wicked course of life , we put our selves into bonds and tangle our selves , so many sins and so many repetitions of sinne , so many cords , the longer a man lives , the greater slave he is ; Now when the Spirit of Christ comes , it frees us from all ; both from the naturall , and from the customary slavery . Now this liberty is wrought by Christ , and applyed by the Spirit , what Christ workes , hee makes it ours by his Spirit , which takes all from Christ , as Christ doth all by the Spirit , so the Spirit takes all from Christ , all the comfort it hath , is from reasons taken from Christ , from grounds from Christ , and doctrines from Christ , but yet both have their efficacy , Christ , as the meritorious cause , and the Spirit , as the applying cause ; The spirit discovers the state of bondage we are in by nature , and it discovers withall a more excellent condition , and as it discovers , so likewise the spirit of God brings us to this state , by working faith , in that that Christ hath done for us , Christ hath freed us by his death from the curse of the Law , from the wrath of God , from death and damnation , and the like : Now whatsoever Christ hath done , the Spirit workes faith , to make this our own by uniting us to Christ ; when Christ and wee are one , his sufferings are ours , and his victory is ours , all is ours , then the Spirit perswading us of the love of God , and Christ redeeming us from that cursed slavery wee were in , that Spirit , it workes love in us , and other graces whereby the dominion of sinne is broken more , and more , and wee are set at liberty by the Spirit . Now the Spirit doth not worke liberty properly , originally , but Christ is the grand redeemer , but Christ redeemeth two wayes . He redeemes us by paying the price , and so he only redeemeth , for he payed the price to divine justice , wee are in bondage to the wrath of God under his justice , and so there must be satisfaction to justice , before wee can bee free . Then we are in bondage to Sathan , as Gods Executioner , and Iaylor , now from him we are freed by strong hand , so Christ free●eth us by his holy Spirit , working such graces in us , as makes us see the loathsomenes of that bondage , working likewise grace in us to be in love with a better condition , that the Spirit discovers to us , so that the Spirit brings us out by discovery , and by power . All that Christ freeth by vertue of redemption , paying the price for all those hee frees likewise by his Spirit , discovering to them their bondage , and the blessed condition , whereunto they are to bee brought to a state of freedome ; which freedome hee perfects by little and little , till he bring them to a glorious freedome in heaven . And the reason of this , that where Christ doth free by way of redemption , to dye , and satisfie Gods justice for any , to those hee gives his Spirit , by which Spirit they are set at liberty , the reasons are manifold , to name one or two : Christ doth save all that hee doth save answerable to the nature of the party saved , hee saves them as reasonable persons , for he saves us that he may make us friends , hee saves us as men , and redeemes us as men , he doth not only pay a price for us as wee buy a thing that is dead , but likewise he frees us , so as wee may understand to what , and by whom wee are freed , and what condition wee are freed from , therefore there must be a spirit joyned with the worke of Christ , to informe us throughly , being creatures fit to bee informed . And God intending to come into covenant with us , that we may be friends with him , ( which is our glory , and happinesse ) he acquaints us as frends with all the favours and blessings , that hee hath done for us , hee acquaints us what misery hee brings us out of , and what happinesse he brings us unto , and what is our duty , this is the worke of the spirit to shew us what he hath done for us , that we may be friends . And then it is a ground to love God , God saveth us by a way of love , in the covenant of grace , his desire is , that wee may love him againe , and maintaine love ; Now how can this bee without the Spirit of God , discover what God in Christ hath done for us , therefore there must bee the Spirit , to shew to the eye of the soule , and to tell us this Christ hath done for us . Then againe there must be a fitting for Heaven , for that glory that God intends us in election , now this fitting must be altogether by the Spirit , the same Spirit that sanctifyed Christ in the wombe , the same Spirit that annointed Christ , annoints all those that are Christs , that they may be fit for so glorious a head , so there must bee the Spirit as well as Christ in the worke of redemption and liberty . Now this Spirit of God doth set us at liberty , in all the course , and whole carriage of Salvation , from the beginning to the end . Hee sets us at liberty at the first in calling us . He sets us at liberty when we are justified . Hee sets us at liberty , when he sanctifieth us . And hee sets us then at liberty fully in glorification . First of all the Spirit of God is a Spirit of liberty , when we are first called powerfully and effectually : For living in the Church , sets us not at liberty , unlesse the spirit stir us up to answere a divine call : for many are called , but few are chosen . In the Church , there is Hagar and Ishmael , as well as Isaack , there are hypocrites as well as sound Christians , there is outward baptisme as well as inward , there is outward circumcision of the flesh , as well as inward of the Spirit , a man may have all these outward priviledges , and yet notwithstanding be a slave in the bosome of the Church ; for Ishmael was a bondslave , though he were in the house of Abraham ▪ therefore the first beginning of spirituall liberty is when the spirit of God in the ordinances , in the meanes of Salvation , stirres up the heart to answere Gods call as it were , when we are exhorted to beleeve , and repent , the Spirit gives power to Eccho to God , Lord I beleeve , helpe thou my unbeleefe ; Lord I repent , and desire to repent more , and more ; when the spirit of God in the ordinance saith , seeke my face , Thy face Lord will I seeke , be thou mine Lord , and I will be thine , this spirituall Eccho , and answere of the soule , comes from the Spirit of God in calling , and it is the first degree of liberty . Now this answere of the soule , by the power of the spirit , overpowring our corruptions , is together with the obedience of the inward man , to goe out , for man answereth the call , not onely by the speech of the heart , Lord I doe it , but he doth it indeede , therefore when by the power of the Spirit , we come out of the world , and out of our corruptions and walke more freely in the wayes of God , then we are set at spirituall liberty , now the Spirit doth all this : for if it were not the Spirit that perswaded the soule , when the Minister speakes , alas all ministeriall perswasions are to no purpose , if the Spirit doe not stirre up the soule to answere , all speech is to no purpose from men ; but this the Spirit doth , in the first place he openeth the eyes with spirituall eye salve , to see our naturall bondage , he openeth our eyes to see , I must come out of this condition , if I will be saved of necessity , or else I am miserable for ever , and it is enough for the soule of a miserable man if he be convinced to see his misery , and bondage what he is by nature , for let us be convinced of that once , and all the rest of the linkes of the golden chaine of Salvation will follow ; let a m●n be convinced that he is as the Scripture saith he is , and as hereafter he shall finde to his cost , you shall not neede to bid him come out of his conversation , and condition , and worldly course , that he is in , all this will follow where there is conviction of Spirit , therefore the first worke of the Spirit in Spirituall liberty is to convince us of sinne and misery , and then to worke as I sayd an answere of the soule , and an obedience of the whole man , this I will not bee long in , being a cleare point . Where the Spirit is , there is liberty : againe in matter of justification , there is a liberty and freedome of conscience from sinne , and the curse of sinne , and all the danger that followes upon sinne by the Spirit . Object . But you will say the liberty of justification is wrought by Christ , wee are justified by the obedience of Christ , and the righteousnesse of Christ is imputed to us . Answ. It is true , Christ is our righteousnesse , but what is that to us except wee have something to put it on ? except we be united to Christ what good have wee by Christ , if Christ bee not ours ? if there be not a spirituall marriage , what benefit have we by him , if we have not him to pay our debt , for his riches to bee ours , and our debt to bee his , there must be a union first . Now this union is wrought by the Spirit , it is begun in effectuall calling , from this union there comes to bee a change , his righteousnesse is mine , as if I had obeyed , and done it by my selfe , and my debts , and sinnes are his , this is by the Spirit , because the union betweene Christ and mee is by the Spirit : for whatsoever Christ hath done ; it is nothing to me till there be a Vnion , and then freedome is by the Spirit likewise , because the Spirit of God workes faith in me , not onely to unite and knit me to Christ , but faith to perswade me , that Christ is mine , and that all his is mine , and that my debts are his ; this supernaturall hand of faith the Spirit workes , to lay hold upon Christ , and then to perswade me ; for the Spirit is a lightsome thing , and together with the graces it tells mee the graces it workes : As reason , besides reason , it tells me that I use reason when I doe , it hath a reflex act , so the Spirit of Christ , it hath a reflex act upon it selfe , for being above reason , it doth not onely lay hold upon Christ , it doth not onely doe the worke , but it tels me that I doe so when I doe ; therefore it not onely tells me that Christ is mine , when I beleeve , but it assures mee that I doe beleeve , it carries a light of its owne ; I know the light by the light , and reason by reason , and faith by faith , together with the reflex act joyning with it ; so that the reflect act joyning with it , so that the Spirit is the cause of liberty in justification in that respect , as it is a meanes of union , whereupon there is a passage of all that is Christs to be mine , and mine to be Christs : and likewise it assures me that I doe beleeve , when I doe beleeve without errour , for the Spirit is given me to know the things that I have by Christ , not onely to know the priviledges by Christ , but the graces of Christ. And beloved unlesse the Spirit should doe it , it would never be done : for the soule of man is so full of terrours , and feares , and jelousies that except the Spirit of God witnesse to my spirit , that God is reconciled in Christ , and that Christs righteousnesse is mine , I could never be perswaded of it , for the soule it alway thinkes , God is holinesse it selfe , and I am a masse of sinne , what reason have I to thinke that God will bee so favourable to such a wretch , to such a lumpe of sinne as I am ? were it not that God the Sonne hath satisfied God the Father , God hath satisfied God , and the Spirit certifies my conscience , so the Spirit that searcheth the deepe things of God , that knows wh●● love is in the brest of God , and therefore he searcheth the heart , hee searcheth the heart of God , and he searcheth my spirit , except the Spirit should tell me that God the Sonne hath satisfied , and God the Father will accept of the satisfaction of God the Sonne , I should never bleeve it , therefore God must stablish the heart in a gracious liberty of justification , as well as that God the Sonne hath wrought it . It is no wonder that men of great parts without grace are full of terrours and despaire , for the more parts and wit a man hath , without the Spirit of God , the more hee disputes against himselfe , and entangles himselfe with desperate thoughts , but when the Spirit is brought to speake peace to the soule in Christ , and makes the soule to cast it selfe on him for salvation , then Gods Spirit is above the conscience , though conscience be above all things else , yet God is above conscience , and can still the conscience , and the Spirit tells us that God the Father is reconciled by the death of God the Sonne , and when God witnesseth what God hath wrought , then conscience is at peace . Thus we see how the Spirit sets us at liberty in the great matter of justification . So likewise in the matter of holy life , in the whole course of a holy life , Where the Spirit of Christ is , there is liberty ; and freedome , from the slavery of sinne , for there the understanding is freed from the bondage of ignorance , and there the will is freed from the bondage of rebellion , there the affections likewise , and the whole inward , and outward man is freed , but this liberty of holinesse , inherent liberty , it doth spring from the liberty that wee have by justification , by the righteousnesse of Christ , whereby we are perfectly righteous , and freed from all the title that Sathan hath in us , wee are freed from the curse of God , from the Law , are inabled in a course of Sanctification , to goe on from grace to grace ; the Spirit of Christ comes after justification ; for whom God gives forgivenesse unto , hee gives his Spirit to sanctifie them , the same Spirit that assures mee of the pardon of my sinne , sanctifies my nature ; where the Spirit is of sanctification it breakes the ruling power of sinne , before then the whole life is nothing but a continuall sinning , & offending of God : but now there is a gracious liberty of disposition , a largenesse of heart which followes the liberty of condition , when a man is free in state and law , from wrath , and from the sentence of damnation , then he hath a free and volentary disposition wrought to serve God freely without feare , or constraint . When a man is under the bondage of the Law , when he is under the feare of death , being armed with a sting , whatsoever he doth , he doth it with a slavish minde , where the Spirit of God is , there is the Spirit of adoption , the Spirit of Sonnes which is a free Spirit : the sonne doth not duties to his father out of constraint , and feare , but out of nature ; the spirit alters our nature and disposition , it makes us sonnes , and then we doe all freely ; God doth inlarge the hearts of his children , they can deny themselves in a good worke , they are zealous of good workes ; it is the end of their redemption , as it is Tit. 2. We are redeemed to be a peculiar people , zealous of good workes : for then we have a base esteeme of all things that hinder us from freenesse in Gods service , as worldlinesse , &c. what doth a Christian when hee seeth his gracious liberty in Chrst ? the love of the world and worldly things , he is ready to part with all for the service of God , he is so free hearted that hee can part with life it selfe , Paul saith of himselfe , My life is not deare to me , so I may finish my course with joy : as we see in the Martyres and others , how free they were ; even of their very blood . What shall wee thinke of those therefore , that if we get any thing of them , it must bee as a sparkle out of the flint : duties come from Christians as water out of a spring , they are naturall , and not forced to issue so farre forth as they are spirituall . I confesse that there is remainders of bondage , where the Spirit sets at liberty , for there is a double principle in us , while we live in this world , of nature and grace , therefore there will be conflict in every holy duty , the flesh will draw backe , when the spirit would be liberall , the flesh will say , oh but I may want ? When the Spirit would bee most couragious , the flesh will say , but there is danger in it , so that there is nothing that we can doe but it must be gotten out of the fire , we must resist , yet notwithstanding here is liberty to doe good , because here is a principle that resists the backewardnesse of the flesh . In a wicked man there is nothing but flesh , and therefore there is no resistance and we must understand the nature of this Spirituall liberty in sanctification , it is not a liberty freeing us altogether from conflict , and deadnesse , and dulnesse , and the like , but it is a liberty inabling us to combate , not freeing us from combate ; it is a liberty to fight the battells of the Lord against our owne corruptions , not freeing us from it , that is the liberty of glory in heaven , when there shall be no enemie within , or without . Therefore let not Christians be discouraged with the backwardnesse , and untowardnesse of the flesh , to good duties , if we have a principle in us to fight against it , to inable us to fight against our corruptions , and to get good duties out of it , in spight of it , it is an argument of a new nature , God will perfect his owne beginnings , and subdue the flesh more and more , by the power of his spirit : We see our blessed Saviour , what a sweete excuse hee makes for his Disciples , when they were dead hearted and drowsie , when they should have comforted him in the garden , oh saith he , The spirit is willing , but the flesh is weake . Indeede there is a double hinderance in Gods people , when they are about holy duties , sometimes from their very mould , & nature , considered not as corrupted , the very mould without the consideration . And then consider it as it is made more heavie and dull be the flesh , and corruptions in them ▪ as there be invincible infirmities and weakenesses in nature , sometimes deadnesse after labour , and expense of spirits , creepes in invincibly that a man cannot overcome those necessities of nature , so that the spirit may be willing , and the flesh weake , the flesh without any great corruption ; God lookes upon our necessities , as the father saith free me from my necessities , as we see Christ made an excuse for them : It was not so much corruption , though that were an ingredient in it , as nature in it selfe ; Christ saw a great deale of gold in the Oare , therefore wee see how he excuseth them : therefore when wee are dull let us strive , Christ is ready to make excuse for us , if our hearts bee right , The spirit is willing but the flesh is weake , I speake this for the comfort of the best sort of Christians , that thinke they are not set at liberty by the Spirit , be-because they finde some heavinesse , and dulnesse in good duties , as I said , there is sinne in us while we live here , but it reignes not after a man hath the Spirit of Christ , the Spirit of Christ maintaines a perpetuall combate , and conflict against sinne ; it could subdue sinne all at once , if God saw it good , but God will humble us while wee live here , and exercise us with spirituall conflicts , therefore God sees it sufficient to bring us to heaven , to set up a combate in us , that we are able by the helpe of the Spirit to fight Gods battles , against the flesh , so that the dominion of sinne , may be broken in us , and excellently saith Paul , Rom. 8. 2. The law of the spirit of life , in Christ Iesus hath freed me from the law of sinne , and of death . The law of the Spirit of life , that is , the commanding power of the Spirit of Christ , that commands as a law in the hearts of Gods people , it frees us from the law , that is , from the commanding power of sinne , and death , so that the dominion and tyranny of sinne is broken by the Spirit of Christ , and so we are set at a gracious liberty , in some respects wee are under grace , therefore sinne shall not have dominion over us , as the Apostle speakes . Againe by the Spirit of Christ in Sanctification we are made Kings , to rule over our owne lusts , in some measure , not Kings , to be freed altogether from them , but Kings to strive against them : It is a liberty to fight , and in fighting to overcome at last : When the Israelites had a promise that God would give their enemies into their hands , the meaning was not that hee would give them , without fighting a blow , but I will give them into your hands , you shall fight and be of good comfort , in fighting you shall overcome , so this liberty of Sanctification , it is not a liberty that we should have no combate with our corruptions , but a gracious liberty to keepe them under , till by subduing them by little and little , we get a perfect victory ; what greater incouragement can a man have , to fight against his enemie , then when he is sure of the victory , before he fights of finall victory , you see then how the Spirit brings a liberty into the soule , it brings us out of that cursed kingdome of Sathan and sinne , it brings us out of the curse of God , and the law in justification , and it brings us from the dominion and tyrannie of sinne , by a Spirit of Sanctification . But this is not all that is in liberty , for the Spirit doth not onely free ●s from all that is ill , from sinne , but from that that followes it , there is some ill that followes , as feare and terrours of conscience , &c. they follow sinne and death and wrath , and such like , the subjection to these : now where the Spirit of God is , it frees from the ill consequents , from the tayle that followes sinne ; where the Spirit is , it frees us from feare , for the same Spirit that tells us in justification that God is appeased , the same Spirit frees us from the feare of damnation , and death and judgement , from the terrours of an evill conscience , being sprinkled with the blood of Christ , we are freed from feare . And it frees not onely from the feare of ill things , but it shewes immunity , and freedome to good , liberty implies here two things , a freedome from ill , from a cursed condition , and likewise a liberty to a better , a liberty from ill , and to good , we must take it in the just latitude , because the benefits of Christ are compleate , not onely privative but positive , not onely to free us from ill , but to conferre all good to us , as much as our nature is capable of , as much as these soules of ours are capable of , they shall be made free and glorious and happy in heaven , God will leave no part of the soule unfilled , no corner of the soule empty , by little and little he doth it , as we shall see in the next verse , when we are called out of Sathans kingdome we are not onely called out of that cursed state , but we are made free of a better kingdome , we are mede the members of Christ , we are infranchised , and so in justification we are not onely freed from damnation , from the justice and wrath of God , but likewise wee can implead our righteousnesse whereby we have title to heaven which is a blessed priviledge , and prerogative , we are not onely free from the curse of the law , but likewise wee have other gracious prerogatives and priviledges , we are not onely freed from the dominion of sinne , but we are likewise set at liberty by the spirit , to doe that that is good , wee have a voluntary free spirit to serve God with as great chearefulnesse as we served our lusts before , and as we are freed from the rigour and curse of the law , so we have prerogatives to good answerable , we are now by the Spirit set at liberty to delight in the law , to make the law our councellour , to make the Word of God our councellour , that that terrified and affrighted us before , now it is our direction , even as he that was a severe Schoolemaster to one in his under yeares , after when hee comes to yeares , becomes a wise Tutor to guide and direct him , so the law that terrified and whipped us when we were in bondage , till we be in Christ , it scares us to Christ , that law after comes to bee a Tutor , to tell us this we shall doe , to councell us , and say this is the best way , and wee come to delight in those truthes , when they are discovered to us in the inward man ; and the more we know , the more wee would know , because wee would please God every day better , so that besides freedome from that that is ill , and the consequents of ill , there is a blessed immunity , and prerogative , and priviledge , that is meant here by liberty . For Gods workes are compleate , we must know when he delivers from ill he advanceth to good , his workes are full workes alwayes , he doth not things by halves , therefore wee have through Christ , and by the Spirit , not onely freedome from that that is ill , but advancement to all that is comfortable , and graciously good . And one thing give me leave to touch , which though it bee more subtile , yet it is usefull , that the text puts mee to speake of , Where the Spirit of God is , there is liberty of the inward man , liberty of judgement , and liberty of will , where the Spirit of God is not there is no liberty , no free will , a little to touch upon that . That which we call free will , it is either taken for a naturall power and indowment that God hath put upon the soule , and so the will is alway free in earth , and in hell : the divils will is free so , free to evill , there is the naturall freedome , for freedome it is a dowrie upon the will , invested upon the will , that God never takes from it , to doe it freely , that is upon reason that it sees , be it good or evill ; so I meane not freedome , but I take freedome for ability and strength to that that is good : for any liberty , and ability to that that is good , is onely from the spirit ; and the defence of Luthers , and others that wrote of this freedome is sound , and good , that the will of man is slavish altogether , without the Spirit of God , Where the Spirit is there is liberty . Liberty as it is taken for power and ability to doe good . In a word , there is alway a liberty of the subject , of the person , a liberty of the understanding , but not of the object , to this or that thing , a liberty to supernaturall objects comes from supernaturall principles , nothing moves above its owne spheare , nothing is acted above its owne activity , that God hath put into it : now a naturall man can doe nothing but naturally , for nothing can worke above it selfe , by its owne strength , no more than a beast can worke according to the principles of a man , therefore the soule of man hath no liberty at all to that which is spiritually good , without a supernaturall principle , that rayseth it above it selfe , and put it into the ranke of supernaturall things . First the Spirit of God puts a new life into the soule of a man , and then when hee hath done that , it preserves that life against all opposition , and together with preserving that life , it applyes that inward life and power it hath put into it , to particular workes , for when wee have a new life , yet wee cannot doe particular actions without the exciting power , of the Spirit of God , the Spirit stirres up to every particular thing , when the soule would be quiet of it selfe , the moving comes from the Spirit of God , as every particular moving in the body , comes from the soule , so the Spirit it puts a new life , it applyes that life , it applyes the soule to every action . Where the Spirit of God therefore is not , there is no liberty to any supernaturall action , but where the Spirit of God is , there is liberty , It followes both the negatively , and affirmatively ; there is a liberty of will to that that is good , so then this riseth from hence , againe that where the Spirit of God is efficatious , and effectuall in his working , there it robbes not the soule of liberty but perfects that liberty . You have some Divines ( too many indeede ) that hold that the holy Ghost , onely workes by way of perswasion upon the soule , and by way of mooving as it were without , but he doth not enter into the soule nor alter and change the soule , hee doth not worke upon the soule as an inward worker , but onely as an outward intreater , and perswader , and allurer , propounding objects , and with objects perswasions , and allurements ; this is too shallow a conceite for so deepe a businesse as this , for the Spirit works more deepely than so , it puts a new life into the soule , it takes away the stony heart , and gives a fleshly heart ; those phrases of Scripture are too weighty , to fasten such a shallow sence upon them , onely as to intreate them to be converted , as a man would intreate a stone to be warme , and to come out of its place , he might intreate long enough , but the Spirit with that speech , it puts a new life and power , and then acts and stirres that power to all that is good . Object . Oh say they , ( which is their maine objection ) here is a prejudice to the liberty of the will , this is to overthrow the nature of man ? Answ. Oh by no meanes , this is no prejudice to the liberty of the will ; for the Spirit of God is so wise an agent that he workes upon the soule , preserving the principles of a man , it alters the judgement by presenting greater reasons , and further light than it saw before , and then it alters the will , that we Will contrary to that wee did before , by presenting to the will greater reasons to be good , than ever it had to be ill before : then the soule chooseth freely of its owne will any thing when it doth it upon discovery of light , and reason , with advisement and reason , then the soule doth things freely , when i● doth them upon the designment of reason , when judgement tells me this is good . Now when the Spirit changeth the soule , it presents such strong reasons to come out of that cursed estate I am in , and to come to the blessed estate in Christ , that the will presently followes that that the understanding presents as the chiefe good of all , here the freedome is preserved , because the will is so stirred by the holy Ghost , as that it stirres it selfe , being stirred by the holy Ghost , and upon this ground , it sees a better good . So that grace takes not away liberty no ; it stablisheth liberty : though we hold that in effectuall grace the Spiri● of God workes upon the soule throughly , yet notwithstanding wee preserve liberty , because we say that the soule works of its owne principles , notwi●hstanding grace , because the Spirit of God acts , and leades the soule according to the nature of the soule , the Spirit of God preserves things in the manner of doing of things , it is the manner of doing of the reasonable creature , to doe things freely , therefore the Spirit working upon the soule it preserves that Modus , though it worke effectually upon the soule , and the more effectually it workes upon the soule , the more free the soule is , because it seeth reason to doe good ; therefore the more we give to the Spirit in the question of grace , and nature , the more we stablish liberty and prejudice it not : Where these three or foure rules are observed , there liberty is preserved , though there be a mighty working of the holy Spirit , As. First , where the will chooseth , and makes choise , and inclines to a thing with the advisement of reason , alway that must be , or else it is not a humane action , now when the Spirit of God sets the will at liberty , a man doth that he doth with full advisement of reason , for though God worke upon the will it is with inlightning of the understanding at the same time , and all grace in the will comes through the understanding as all heate upon inferiour things it comes with light , so that though heate ch●rish the earth , it comes with light , so all the worke upon the soule , is by the heate of the Spirit , but it comes from the light of the understanding so the freedome of the soule is preserved , because it is with light . Againe , where freedome is , there is a power to apprehend other things , as well as that it doth , to reason on both sides , I may doe this or that , for that power to reason on both sides , is proper to the soule alway : now grace takes not alway that power to reason on both sides , for when a man is set at liberty from the base slavery of ill , to doe good , he can reason with himselfe , I might have done this , and that if I would be damned , so that the judgement is not bound to one thing onely but the judgement tells him , hee might have done otherwise , if he would , but he sees hee must doe this if hee will not bee damned . Againe , where there is liberty , and freedome there is an enla●gement to understand more things then one , or else there were no freedome , and though the soule bee determined to chuse one thing , and not many , yet of it selfe it hath power to choose many things : to make this cleere a little , some creatures are confined to one thing , out of the narrownesse of the parts they have , some are confined to one thing out of the largenesse of parts , these seeme contrary , but thus , I will give this instance to make it cleere ; the creature that is unreasonable , is alway confined to one manner of working , because they want understanding to worke in a diverse manner ; birds make their nests , and Bees make their hives alwayes after one manner , because of their narrownesse , that they have not choyse . Now when the Spirit sets a man at liberty to holy things , he is confined to good , especiall this is in heaven , this is out of largenesse of understanding , apprehending many goods , and many ills , and that good that hee conceives to be the best good out of a large understanding he is determined , to that one , so that though the Spirit of God take away as it were that present liberty that a man cannot doe ill , it will not suffer him to be so bad as he was , yet it leaves him in a state of good to doe a multitude of good things . And then though it confine him to a state of happinesse , that he cannot will the contrary , yet here is no liberty taken a way , because it is done out of strength of knowledge , not out of narrownesse , because there is no more things for him to judge , but out of largenesse , telling him this is the best of all , and carries all the soule after it , the glory of heaven robbes not a man of is power . What is the reason , they are determined eternally to that that is good ? Is it for want of understanding that the Angels choose not ill ? No , they know what ill is by speculation , but there is a strength of understanding to know that that is good , and the understanding where it hath a full light , it carries the will to choose , therefore where the Spirit of the Lord is , there is liberty , notwithstanding all objections to the contrary , the Spirit takes not away , nay it strengthneth , the liberty of the soule : it is an idle objection and a great stay of many that are willing to be deceived : oh if grace confine a man , determine him , as the word is , sway him one way perpetually , that hee holds on to the end , and leaves him not at liberty to his will , this confining and swaying one way , it is an abridging him of his liberty , &c. No , for it comes not from weakenesse of understanding , but from strength of understanding , and it is perfect liberty to doe well : therefore on the contrary , it is so farre from abridgeing the liberty of the soule that it cannot doe ill , or that it cannot but persevere , to doe good , that ●t is the strength of liberty . For I would know whether the first Adams liberty , were greater or the liberty in heaven the second Adams liberty ? our liberty in grace , or that in glory ? the liberty of the first man was , that he might not sinne , if hee would ? the liberty of Christ , was that he could not sinne at all : which thinke you was the chiefe , he that could not or hee that might sinne , if hee would ? was there not a more gracious , and blessed liberty in Christ , than in Adam , when he might not sinne if he would . Is this a worse liberty then when a man cannot sinne , so when the Spirit of God beares that sway over the soule , and takes away that potentiallity , and possibility to sinne , that a man cannot sinne , because hee will not , his will is so carried by the strength of judgement : this is the greatest good , I will not moove out of this circle , if I goe out of this I shall be unhappy , and this is the greatest liberty of all . What doe we pray in the Lords prayer but for this liberty ? Thy will bee done , that is , take me out of my owne will more , and more , conforme my will to thine in all things , the more I doe so , the more liberty I have , the strength of that petition is , that we may have perfect liberty in serving God. The greatest , and sweetest liberty is , when wee have no liberty to sinne at all , when we cannot sinne , it is greater chastity not to have power to resist to be impregnable in continence , and sobriety , when there is such a measure of these graces , as they are not to bee overcome , it is greater strength than when they may be prevailed over , so men mistake to thinke this the greatest liberty to have power to good or evill , that is , the imperfection of the creature ; man was at the first created free to either good or evill of himselfe , that he might fall of himselfe , this was not strength , but a thing that followed the creature , that came out of nothing , and that was subject to fall to his owne principles againe , but to have the soule stablished that it shall not have freedome to ill , it is so stablished in good , it hath the understanding so englightned , and the will so con●irmed and strengthned , that it is without danger of temptation , that is properly glorious liberty , and that is the better endowment of both , so that we see it cleerely , that grace takes not away liberty , but establisheth it . Now besides this inward spirituall liberty , that we have by the Spirit , there is an outward preserving liberty that must bee a little touched , and that is two fold . A liberty of preaching the Gospell , and a liberty of discipline as well call it , of government , that is in the Church of God , and should be ( at least ) in all places , because wee are men , and must have such helpes . Now these are liberties that the Spirit bestowes upon the Church , wheresoever there is an inward spirituall liberty men are brought into the Church by the liberty of the Gospell , and preserved by government : there must be a subjection to Pastors , there must be teaching , and some discipline , or else all will be in a confusion . Now this inward liberty is wrought by the liberty of the Gospell ? Quest. What is the liberty of the Gospell ? Ans. When there is a blessed liberty in the Church , to have true liberty opened , the Charter of our liberty . Quest. What is the Charter of our liberty ? Answ. The Word of God , when the Charter , and Patent of our liberty is layd open , in laying it open , we come to have interest in those liberties , therefore , the liberty of the Temple , the liberty of the Church , of the Word and Sacraments , and some order in the Church with it , it brings in spirituall liberty and preserves it , it is as it were the bonds , and sinewes of the Church : Now where the Spirit of God is with the Gospell , there is this liberty of the Gospell , there are the doores of the Temple and Sanctuary set open , as blessed be God , this kingdome hath had , with the Spirituall liberty , there is an outward liberty of the Tabernacle of God , and the house of God , that wee can all meete to heare the Word of God , and to receive the Sacraments , that we can all meete to call upon God in Spirit , and in truth , and these outward liberties beloved are blessed liberties ? for where God gives these outward liberties , hee intends to bestow , and to convey Spirituall liberty : how shall we come to Spirituall liberty without unfolding the Charter , the Word of God ? therefore Christ hath established a ministery , Apostles , and Doctors , and Pastors to edifie the Church , to the end of the world ; and therefore wee see where there is no outward liberty of unfolding the Word , where there is no outword liberty of the ministery , there wants this inward liberty : for God by the preaching of the Gospell , sets us at liberty . Againe when Christ preached the Gospell first , it was the yeere of Iubile . Now in the yeare of Iubile , all servants were set at liberty , and those that had not sold their inheritances might recover them againe , if they would : this Iubile was a type of the Spirituall liberty that the Gospel sets us at : those that have served sinne , and Sathan before , if they will regard the gracious promises of the Gospell , they may of slaves of sinne and Sathan , become the free men of Iesus Christ. But in those times some would be servants still , and would not be set at liberty , their eares were boared for perpetuall slaves , and it is pitty but their eares should be boared for everlasting slaves , that now in the glorious Iubile of the Gospell , resolve still to be slaves . When a Proclamation of liberty was made to come out of Babylon all that would , many would sticke there still ; so many are in love with Egypt and Babylon , and slavery , it is pitty but they should bee slaves : but those that have more noble spirits , as they desire liberty , so they should desire spirituall liberty especially , and here you see how to come by it , Where the Spirit of the Lord is , there is liberty , and where the ordinance of God is , that is , the ministery of the Spirit , there is the Spirit , where these outward liberties are , it is a signe that God hath an intendment to set men at Spirituall liberty . Those therefore that are enemies of the dispensation of the Gospell , in the ministery , they are enemies to spirit●all liberty , and it is an argument that a man is in bondage to Sathan , when hee is an enemy any way of the unfolding of the Word of God , for it is an argument that he is licentious , that he will not be called to Spirituall liberty , but live according to the flesh , when he will not heare of the liberty of the Spirit , as you have some kinde of men , that account it a bondage ; Let us breake their bonds , and cast away their coards , why should we be tyed with the Word , and with these holy things ? it is better that wee have no preaching , no order at all , but live every man as he would , though they speake not so in words , yet their lives and prophane carrige , shew that they regard not outward liberties , and that argueth that they are in spirituall bondage , and that they have no interest in spirituall liberty , because they are enemies of that whereby spirituall liberty is preserved . Therefore the Gospell is set out by that phrase , The Kingdome of God , not onely the Kingdome of God set up in our hearts , the Kingdome of the Spirit , but likewise where the Gospell is preached , there is the Kingdome of God , why ? because with the dispensation of divine truth , Christ comes to rule in the heart , by the outward kingdome comes the spirituall kingdome , they come under one name . Therefore those that would have the spirituall kingdome of God , by grace and peace to rule in their hearts , till they reigne for ever in heaven , they must come by this doore , by the ministery , by the outward ordinance , the ordinance brings them to grace , and grace to glory , and it is a good and a sweete signe of a man spiritually set at liberty , brought out of the kingdome of Sathan , and freed from the guilt of sinne , and from the dominion of sinne , which is broken in Sanctification , when we can meekely and cheerefully submit to the ordinance of God , with a desire to have his spirituall thraldome discovered , and to have spirituall duties unfolded , and the riches of Christ layd open , when hee heares these things , with a tast , and relish , and a love , it is a signe God loves his soule , and that he hath interest in spirituall liberty , because he can improve the Charter of his soule so well , Where the Spirit of the Lord is , there is liberty . And besides this liberty in this world , there is a liberty of glory , called the liberty of the Sonnes of God ; The liberty of our bodies from corruption , the glorious liberty in heaven , when we shall be perfectly free ; for alas in this world we are free to fight , not free from fight , and we are free not from misery , but free from thraldome to misery , but then we shall be free from the encounter and incombrance , all teares shall be wiped from our eyes , wee shall be free from all hurt of body , in sickenesse and the like , and free from all the remainders of sinne in our soules , that is perfect liberty , perfect redemption and perfect adoption , both of body and soule : And that we have by the spirit too , for where the Spirit of God is , there is that to in this world , in the beginnings of it : for beloved what is peace of conscience , and joy in the holy Ghost ? is it not the beginnings of heaven ? is it not a Grape of the heavenly Canaan ? is not the Spirit that wee have here , an earnest of that inheritance ? an earnest penny , and an earnest is a peece of the bargaine , it is never taken away , but is made up with the bargaine , therefore when by the Spirit , we have the beginnings of grace , and comfort , we have the beginnings of that glorious liberty , and it assures us of that glorious liberty as sure as we have the earnest ; for God never repents of his bargaine that he makes with his children ; grace in some sort is glory , as we see in the next verse ; because grace is the beginning of glory , it frees the soule from terrour , and subjection to sinne , from the thraldome of sinne , so the life of glory is begunne in grace , we have the life of glory begunne by the Spirit , this glorious life . Vse . 1 If we have all these blessed liberties in this world and in that to come ▪ by the Spirit , then we should labour to have the Spirit of Christ , or else we have no liberty at all , and labour every day more , and more to get this spirituall liberty in our consciences , to have our consciences assured by the Spirit that our sinnes are forgiven , and to feele in our consciences a power , to bring under sinne , that hath tyrannized over us before , let us every day more and more labour to finde this spirituall liberty , and prize dayly more the ordinances of God , sanctified to set us at liberty , attend upon spirituall meanes , that God hath sanctified wherin he will convey the Spirit , there were certaine times wherein the Angell came to stirre the waters of the poole , so the Spirit of God stirres the waters of the Word , and Ordinances , and makes them effectuall , attend upon the ordinances of God , the Communion of Saints , &c. and the Spirit of God will slide into our soules in the use of holy meanes , there is no man but hee findes experience of it , he findes himselfe raysed above himselfe in the use of holy meanes . The more we know the Gospell , the more we have of the Spirit , and the more Spirit we have , the more liberty we enjoy : If we prize and value outward liberty as indeede we doe , and wee are naturally moved to doe it , how should wee prize the Charter of our spirituall liberty , the Word of God ? and the promises of Salvation , whereby wee come to know all our liberty , where we have all the promises opened to us ; the promise of forgivenesse of sinnes , of necessary grace , the promise of comfort in all conditions whatsoever : therefore let us every day labour to grow farther and farther both in the knowledge , and in the taste , and feeling of this Spirituall liberty . Vse 2 Oh beloved what a blessed condition it is , to have this spirituall liberty , doe but see the blessed use , and comfort of it , in all conditions ; for if a man hath the Spirit of God , to set him at Spirituall liberty in all temptations , either to sinne , he hath the Spirit of God to free him from temptation ; or if temptation catch hold on him for sinne , he hath the Spirit of God to flye too , the blood of Christ , to shew that if he confesse his sinnes , and lay hold on Christ , he hath pardon of sinne , and the blood of Christ speakes better things , than the blood of Abel , it speakes mercy and peace , if hee by faith sprinkle it upon his soule , if he know the liberty of justification , and make use of it ; what a blessed liberty is this , when wee have sinned ? In restraint of the outward man , if ever God restraine us to humble us , what a blessed thing is this , that the Spirit is at liberty ? and that is the best part of a man ; a man may have a free conscience , and minde in a restrayned condition , and a man may be restrayned in a free state , in the guilt of sinne , bound over to the wrath of God , and bound over to another evill day , a man in the greatest thraldome , may have liberty , what a blessed condition is this ? So in sickenesse to consider that there is a glorious liberty of the Sonnes of God , and a redemption of body , as well as of soule , that this base body of mine shall bee like Christs glorious body , that there is a resurrection to glory , the resurrection will make amends for all these sicknesses , and ills of body , what a comfort is it to thinke of the resurrection to glory . And to when death comes to know that by the blood of Christ , there is a liberty to enter into heaven , that Christ by his blood hath opened a passage to heaven . And so in all necessities to thinke I have a liberty to the Throne of Grace , I am free of heaven , I am free of the company of Saints in earth , and in heaven too , I am free to have Communion with God , I have a freedome in all the promises , what a sweet thing is this , in all wants , and necessities to use a spirituall liberty , to have the eare of God , as a favourite in heaven , not onely to be free from the wrath of God , but to have his favour , to have his eare in all our necessities , what a blessed liberty is this ? that a man may goe with boldnesse to the throne of grace , by the Spirit of Christ ? Beloved it is invalluable , there is not the least branch of this spirituall liberty , but it is worth a thousand worlds , how should we value it ? and blesse God for giving Christ to wroke this blessed liberty , and for giving his spirit to apply it to us more and more , and to set us more and more at spirituall liberty , for both the Father , and the Sonne , and the holy Ghost , all joyne in this Spirituall liberty ; the Father gives the Sonne , and he gives the Spirit , and all to set us free : It is a comfortable and blessed condition . Vse . 3 But how shall we know whether we be set at liberty or no ? because all will pretend a liberty from the law , and from the curse of God , and his wrath in justifica●ion , and though it be the foundation of all , I will not speake of that , but of that that alwayes accompanies i● , a liberty of holinesse , a liberty to serve God , a liberty from bondage , to lusts , and to Sathan . Therefore , Wheresoever the Spirit of God is , there is a liberty of holinesse , to free us from the dominion of any one sinne , we are freed to serve him in holinesse all the dayes of our lives , where the Spirit therefore is it will free a man from thraldome to sinne , even to any one sinne : for the Spirit discovers to the soule , the odiousnesse of the bondage , for a man to be a slave to Sathan , who is his enemy , a cruell enemie , what an odious thing is this ? Now whosoever is in thralled to any lust , is in thraldome to Sathan by that lust , therefore where this liberty is , there cannot be slavery to any one lust ; Sathan therefore cares not how many sinnes one leaves , if he live in any one sinne , for hee hath them in one sinne , and can pull them in by one sinne , as children when they have a bird they can give it leave to flye , so it bee in a string , to pull it backe againe , so Sathan hath men in a string , if they live in any one sinne , the Spirit of Christ is not there , but Sathans Spirit , and he can pull them in when hee will. The beast that runnes away with a coard about him , he is catched by the coard againe , so when we leave many sinnes , and yet notwithstanding carry his coards about us , hee can pull us in when hee lists , such are prisoners at liberty more than others , but notwithstanding they are slaves to Sathan by that , and where Sathan keepes possession by one sinne , and rules there , there is no liberty : for the Spirit of Sanctification where it is , is a counterpoyson to the corruption of nature , and it is opposite to it , in all the powers of the soule , if suffers no corruption to get head . Againe where this liberty from the Spirit is , there is not onely a freedome from all grosse sinnes , but likewise a blessed freedome to all duties , an inlargement of heart to duties , Gods people are a voluntary people , those that are under grace , they are annointed by the Spirit , and the Spirituall annoyntment makes them nimble , Christian is nothing but annointed ; now he that is truely annoynted by the Spirit , is nimble and quicke , and active in that that is good in some degree , and proportion , one use of annoynting is to make the members nimble , and agile , and strong , so the Spirit of God is a Spirit of chearefulnesse , and strength where it is , therefore those that finde some chearefulnes , and strength to preforme holy services , to heare the Word , to pray to God , and to performe holy duties , it is a signe that this comes from the Spirit of God , the Spirit sets them at this liberty , because otherwise spirituall duties , are as opposite to flesh , and blood , as fire and water . When we are drawne therefore to duties , as a Beare to stake , as we say with forraigne motives , for feare , or out of custome , with extrinsicall motives , and not from a new nature , this is not from the Spirit , this performance is not from the true liberty of the Spirit ; for the liberty of the Spirit is , when actions come off naturally without force of f●are or hope , or any extrinsicall motive ; a childe needes not extrinsicall motives , to please his father , when hee knowes he is the child of a loving father , it is naturall , so there is a new nature in those that have the Spirit of God to stirre them up to duty , though Gods motives may helpe as the sweete incouragements and rewards , but the principall is to doe things naturally , not for feare , or for giving content to this or that man. Artificiall things move from a principle without them , therefore they are artificiall : clockes and such things have weights that stirre all the wheeles they goe by ▪ and that moove them , so it is with an artificiall Christian , that composeth himselfe to a course of religion , he moves with weights without him , he hath not an inward principle of the Spirit to make things naturall to him , and to excite and make him doe things na●urally , and sweetely , Where the Spirit of God is , there is freedome , that is , a kinde of naturall freedome not forced , nor moved by any sorraigne extrinsicall motive . Againe where the freedome of Spirit is , there is a kinde of courage against all opposition whatsoever joyned with a kinde of light , and strength of faith breaking through all opposi●ions , a consideration of the excellent state I am in , of the vilenesse of the state we are mooved to by opposition , when the Spirit discovers these things with a kinde of conviction , what is all opposition , to a Spirituall man ? it addes but courage , and strength to him to resist , the more opposition the more courage he hath , in Acts , 4. When they had the Spirit of God , they opposed opposition , and the more they were opposed , the more they grew , they were cast in prison , and rejoyced , and the more they were imprisoned the more couragious they were still , there is no setting against this winde , nor no quenching of this fire , by any humane power , where it is true ; for the Spirit of God where it sets a man at liberty indeed , it gathers strength by opposition . See how the Spirit triumphed in the Martyres over all opposition , fire , and imprisonment and all , the Spirit in them set them at liberty , from such base feares , that it prevailes in them over all . The Spirit of God where it is , is a victorious Spirit , it frees the soule from base feares of any creature , If God be on our side who shall bee against us ? It is sayd of Saint Stephen , that they could not withstand the Spirit by which he spake , and Christ promiseth a Spirit , that all the enemies shall not bee able to withstand , so those that are Gods children , in the time of opposition , when they understand themselves , and that to which they stand , God gives them a Spirit , against which all their enemies cannot stand , the Spirit of Christ in Stephen put such a glory upon him , that he looked as if he had beene an Angell , so the Spirit of liberty where it is , it is with boldnes , and strength and courage , against opposition : Those therefore that are awed with every petty thing for standing in a good cause , they have not the Spirit of Christ , for where that is , if frees men from these base feares , especially if the cause be Gods. Againe , where the Spirit of liberty is , it gives boldnesse with God himselfe , and thus it is knowne especially where it is , where the Spirit is , there is liberty , what to doe ? even to goe to God himselfe , that otherwise is a consuming fire ; for the Spirit of Christ goes through the mediation of Christ to God , Christ by his Spirit leades us to God , he that hath not the Spirit of God cannot goe to God with a spirit of boldnesse , therefore when a man is in affliction , in the time of temptation , or great affliction , especially when there is opposition , hee may best judge what hee is in truth , when a man is in temptation , or opposition from the world , within or without , and can goe boldly to God and powre out his soule to God freely , and boldly as to a father , this comes from the Spirit of liberty : where the Spirit of Christ is not though the parts be never so strong , or never so great , it will never doe thus , take another man in the time of extremity , he sinkes , but take a child of God in extremity , yet he hath a Spirit to goe to God , and to cry Abba Father , to goe in a familiar manner to God , Saul was a mighty man , when he was in anguish ; hee could not goe to God ; Caine could not goe to God ; Iudas a man of great knowledge , hee could not goe to God , his heart was naught , hee had not the Spirit of Christ , but the spirit of the devill , and the spirit of bondage , bound him over for his treason , to hell , and destruction , because he had not the Spirit to go to God , but accounted him his enemy , he had betrayed Christ , if he had said as much to God , as he did to the Scribes , and Pharisees . he might have had mercy , in the force of the thing . I speake not of the decree of God , but in the nature of the thing it selfe , if hee had said so much to Christ and to God , he might have found mercy , so let a man be never so great a sinner , if he can goe to God , and spread his soule , and lay open his sinnes , with any remorse , if hee can come , and open his soule in confession , and in petition , and begge mercy of God , in Christ , to shine as a Father upon his soule , this Spirit of liberty to goe to God , it argues that the Spirit of Christ is there , because there is liberty to goe to God ; in Rom. 8. speaking there of comfort in afflictions , this is one among the rest , that the children of God have the Spirit of God , to stirre up sighes , and groanes . Now where the Spirit of God stirres up sighes , and groanes , God understands the meaning of his owne Spirit , there is the spirit of liberty , and there is the Spirit of Sons , for a spirit of liberty is the Spirit of a Sonne , a man may know that hee is the Sonne of God , and a member of Christ , and that he hath the spirit of Liberty in him , if he can in affliction , and trouble , sigh and groane to God in the name and mediation of Christ , for the Spirit stirres up groanes , and sighes , they come from the Spirit . That familiar boldnesse whereby wee cry , Abba , Father , it comes from Sonnes , they onely can cry so , this comes from the Spirit , if we be Sonnes , then wee have the Spirit , whereby we cry Abba Father , so if wee can goe to God with a sweete familiarity , Father have mercy upon mee , forgive mee , looke in the bowels of pitty upon mee , this sweete boldnesse , and familiarity , it comes from the Spirit of Liberty , and shewes that wee are Sonnes , and not bastards . Your strong , rebellious , sturdy hearted persons , that thinke to worke out their misery , out of the strength of parts , and friends , &c. they dye in despaire , their sorrowes are too good for them , but when a broken Soule goes to God in Christ with bo●●nesse , this opening of the Soule to God , it is a signe of Liberty , and of the Liberty of Sonnes , for this liberty here , is the liberty of Sonnes , of a Spouse , of Kings , of members of Christ , the sweetest liberty that can be imagined , it is the liberty that those sweete relations breede of a wife to the husband , and of loving Subjects to their Prince , and of Children to their Father , here is a sweet liberty , and where the Spirit of God is , there is all this sweete Liberty . There are three degrees that a man is in , that is in the way to Heaven . The state of nature , when he cares neith●● for heaven nor hell , in a manner , so he may have sensuall nature pleased , and goe on without feare or wit , without grace , nay without the principles of nature , so hee may satisfie himselfe in a course of sin , that is the worst state , the state of nature . But God , if hee belong to him , will not suffer him to bee in this sottish , and bruitish condition long , but brings him under the Law , that is , hee sets his owne corrupt nature before him , he shewes him the course of his life , and then hee is afraid of God , Depart from me , I am a sinner , as Adam , hee ranne from God when hee had sinned , that was sweete to him before , so a bruite man , when he is awakened with conscience of sinne , considering that there is but a step betweene him & hel , & considering what a God hee hath to deale with , and that after death , there is eternall damnation , when the Spirit of God hath convinced him of this , then hee is in a state of feare , and when hee is in this state , hee is unfit to have liberty to runne to God , he useth all his power , to shift from God all he can , and hates God , and wisheth there were no God , and trembles at the very thought of God , and of death , &c. Oh , but if a man belong to God , God wil not leave him in this condition , ( and though this be better then the first , it is better that a man were out of his wits almost , then to bee senselesse as a blocke ) there is another condition spoken of here , that is , of liberty when God by his Spirit discover● to him in Christ , 〈◊〉 of sinnes , the gracious face of God , ready to receive him , Come unto me all ye that are weary , and heavy laden , faith Christ , and where sinne hath abounded , grace more abounds , when a man heares this still sweet voyce of the Gospell , hee begins then to take comfort to himselfe , then hee goes to God freely : Now all in this state of freedome , take them at the worst , they have boldnes to goe to God ; David in his extremity , hee runnes to God , David trusted in the Lord his God , when he was at his wits end , what doth Saul in his extremity ? he runs to his swords point , take a man under nature , or under the Law , in extremity , the greater wit he hath , the more hee intangleth himselfe , his wit serves to intangle him , to weave a web of his owne despaire ; but take a gracious man , that is acquainted with God in Christ , in such a man there is a liberty to goe to God , at the lowest , for hee hath the Spirit of Christ in him , what did the Spirit in Christ himselfe direct him to doe , at the lowest ? Oh my God , my God , In the deepest discertion , yet my God , there was a liberty to goe to God , so take a Christian that hath the same spirit in him , as indeed he hath My God still , he ownes God , and knows him in all extremity . Many are discovered hence , to have no spirit of God in them , In trouble , whether goe they ? to their purse , to their friends to any thing , they labour to overcome their troubles one way or other , by Phisicke and the like , but never to goe with boldnesse and comfort , and a kind of familiarity to God , they have no familiarity with God , therefore they have not a Spirit of liberty . Againe , where this spirit of liberty is , as there is a freedome to goe to God , so in regard of the creature , and the things here below , there is a freedome from popular , vulgar conceites , from the errors of the times , and the slavish courses of the times . There are alway two sorts of wicked persons in the world ; The one who accounts it their heaven , and happinesse , to domineere over others , to bring them into subjection , and to rule over their consciences if they can , and sell all to please them , conscience , and all : Another sort againe , so they may gaine , they will sell their liberty , their reason , and all , if it be but for a poore thing , so they may get any thing that they value in the world , to make them beasts , as if they had no reasonable understanding soules , much lesse grace , betweene those two , some domineering , and others beastly serving ; A few that goe upon tearmes of Christianity , are of sound judgement , now where the Spirit of God is , there is liberty , that is , a freedome not to inthrall our judgements to any man , much lesse conscience . The judgement of man enlightned by reason , is above any creature , for reason is a beame of God , and al the persons in the world ought not to think to have power over a man , to say any thing against his knowledge , it is to say against God , if it be but in civill matters , be it what it will , judgement is the sparke of God , nature is but Gods candle , it is a light of the same light that grace is of , but inferiour , for a man to speake against his conscience to please men , where is liberty ? for a man to inthrall his conscience to please another man , no man that hath the spirit of a man will be so pharisaicall , to say as another man saith , and to judge as another man judgeth , and to doe all , as an other man doth , without seeing some reason himselfe , going upon the principles of a man himselfe . It is true of a man , as a man unlesse he will unman himselfe . It is much more true of a Christian man , he will not for base feares , and ingagements , inthrall his conscience , and sell heaven and happinesse , and his comfort , for this and that , and those that doe it though they talke of liberty , they are slaves , though they domineere in the world , the curse of Caine is upon them , they are slaves of slaves . Therefore , where the Spirit of Christ is , there is an independant liberty , a man is independant upon any other man , further then he sees it agrees wi●h the rules of Religion , and he is dependant onely upon God ▪ and upon divine principles and grounds . The Apostle saith , The Spirituall man judgeth all things , and is judged of none : so farre as a man is led with the Spirit , he discernes things in the light of the Spirit , hee judgeth all things to be as they are , in the light of the Spirit , and is judged of none , his meaning is not , that none will usurpe judgement of him , for that they will do , the emptyest men are most rash , and censorious , but he is judged of none aright , it is a fooles bolt , but the Spirituall man indeed , passeth a right verdict , upon persons , and things , as farre as he is spirituall ; And that is the reason that carnall men , especially hate spirituall men above all things ; they hate men that have a naturall conscience , that judge according to the light of reason , for that is above any creature , when a man will not say white is blacke , that good is evill , to please any man in the world , a man that hath a naturall conscience will not doe this , and this is very distastefull , where men Idolize themselves they love not such , but such as are slaves to them , but much more when a man is spirituall he j●dgeth all things , and censureth them , and their courses , for he is above all , and seeth all beneath him , therefore the greatest men in the world are holy men , they are above all other men , and without usurpation , they passe a censure upon the course and state of other men , though they be never so great ( howsoever the Image of God is upon them , in regard of their authority , and the like : ) yet in their dispositions they are base , and slaves to their corruptions , and to Sathan , they are not out of the base rancke of nature , Now a man that is a child of God , hee is taken into a better condition , and hath a spirituall liberty in him ; hee judgeth all things , and is judged of none , they may call him this and that , it is but malice , and a spice of the sinne against the holy Ghost , but their hearts tells them he is otherwise , he shall judge them ere long , for The Saints shall judge the world , therefore Christians should know , and take notice of their excellency , where the Spirit of God is , there is liberty to judge all things as farre as they come within their reach and calling , to judge aright of all things ; therefore we should know how to maintaine the credite of a Christian , that is , to maintaine a liberty independant upon all but God , and other things with reservation , as farre as they agree with conscience and religion : thus we see , how we may judge of this liberty ; Where the Spirit of the Lord is , there is liberty . He doth not say licenciousnesse to shake off all governement : for by too much licenciousnesse , all liberty is lost , but where the Spirit of God is , there is liberty : for a true Christian is the greatest servant , and the greatest freeman in the world , for he hath a Spirit that will yeeld to none , in things Spirituall he reserves a liberty for his judgement , yet for outward conformity of life and conversation , he is a servant to all , to doe them good , love makes him a servant . Christ was the greatest servant that ever was , he was both the servant of God , and our servant : and there is none so free , the greater portion of the Spirit , the more inward and Spirituall freedome ; and the more freedome , the more disposition to serve one another in love , and to doe all things , that a man should doe outwardly : all things that are lawfull , we must take heede of that , mistake not this Spirituall liberty , it stands with conformity , to all good lawes , and all good orders , and there is a great mistake of carnall men for want of this , they thinke it liberty to doe as men list ; it is true , if a man have a strong and a holy understanding , to be a good leader to it , but it is the greatest bondage in the world , to have most freedome in i●l , as I sayd before , those that are most free in ill , are most slaves of all , for their corruptions will not suffer them to heare good things , to bee where good things are spo●en , to accompany with those that are good , their corruptions hath them in so narrow a custodie , some kinde of men their corruptions are so malignant and binding , that they will not suffer them , to be in any opportunity , wherein their corruptions may be restrayned at all , but they hate the very sight of persons that may restraine them , and all lawes that might restraine them . Now this is the greatest slavery in the world , for a man to have no acquaintance , with that that is contrary to his corrupt disposition . Well , new Lords new Lawes , as soone as ever a man is in Christ , and hath Christs Spirit , he hath another law in his soule to rule him , contrary to that that there was before , before he was ruled by the law of his lusts , that carried him whither he would , but now in Christ he hath a new Lord , and a new law , and that rules him according to the regiment of the Spirit , The Law of the Spirit of life in Christ , hath freed me from the Law of sinne and of death . Vse . 4 Againe , seeing where the Spirit of God is , there is this sweete and glorious liberty , let us take heede by all meanes that we doe not grieve the Spirit , when wee finde the holy Ghost , in the use of any good meanes to touch upon our soules , oh give him entrance , and way to come into his owne chamber , as it were to provide a roome for himselfe , as Cyprian saith , Consecra habitaculum , &c. enter into thy bed chamber , consecrate a habitation for thy selfe , so let us give him way to come into our soules , when hee knockes by his sweete motions . Wee that live in the Church , there is none of us all but our hearts tell us that we have of●en re●isted the holy Ghost , we● might have beene saved , if we had not beene rebellious , and opposite ; Grieve not the Spirit by any meanes . Quest. How is the Spirit grieved ? Ans. Especially these two or three wayes . Answ. The Spirit being a Spirit of holinesse , is grieved with uncleane courses , with uncleane motions , and words , and actions , he is called the holy Spirit , and he stirres up in the soule holy motions like himselfe , he breathes into us holy motions , and hee breathes out of us good , and holy , and savory words , and stirres us up to holy actions . Now when we give liberty to our mouthes , to speake rottenly , to sweare , ( I am ashamed almost to name that word ) when we give liberty to such filthinesse , is not this a grieving of the Spirit , if we have the Spirit at all ? If wee have not a care to grieve our selves , doe we not grieve all about us , therefore take heed of all filthy unholy words , thoughts , or carriages , it grieves the Spirit . Then the Spirit is a Spirit of love , take heede of cankor , and malice , wee grieve the Spirit of God by cherishing cankor , and malice , one against another , it drives away the sweete spirit of love , therefore make conscience of grieving the Spirit , he will not rest in a malicious heart , who is the Spirit of love . Againe , the Spirit of Christ , wheresoever it is , it is joyned with a spirit of humility , God gives grace to the humble , it empties the soule , that it may fill it , it empties it of what is in it of windy vanity , and fills it with it selfe , therefore those that are filled with vaine , high , proud conceites , they grieve and keepe out the good Spirit of God ; for wee should empty our soules , that the Spirit of God may have a large dwelling there , or else we grieve the Spirit ; in a word , any sinne against conscience , grieves the Spirit of God , and hinders spirituall liberty , because Where the Spirit of God is , there is liberty ; would we preserve liberty ? we must preserve the Spirit , if we sinne against conscience , wee hinder liberty every way , we hinder our liberty to good duties , when a man sinnes against conscience , hee is dead to good actions , conscience tells him , why doe you goe about it , you have done this and that ? he is shackled in his performances , he cannot goe so naturally to prayer , and to hearing , conscience layes a clogge upon him , hee is shackled , in prayer especially he hath not liberty to the throne of grace , how dares hee looke to heaven , when hee hath grieved the Spirit of God and broken the peace of his conscience ? what communion hath he with God , so it hinders peace with God , a man cannot looke Christ in the face , as a man when hee hath wronged another man , he is ashamed to looke on him , so the soule when it hath runne into sinnes against conscience it is ashamed to looke on Christ , and to goe to God againe , therefore any sinne against conscience grieves the Spirit , and hinders all sweete liberty that was before , it takes away the degree of it . It hinders boldnesse with men : for what makes a man couragious in his dealings with men ? a cleere conscience ; let it be the stoutest man in the world , let him maintaine any lust against conscience it will make him so farre a slave , for when it comes to the crossing of that lust once , then you shall see he will even betray all his former stoutnesse , and strength , if a man be covetous , and ambitious , he may be stout for a time , but when he comes to bee crossed it will take away all liberty , that a man hath to cherish any sinne . In a word , to preserve this liberty , let us goe to Christ , from whom wee have this liberty , complaine to him , when wee finde any corruption stirring , goe to the Lord in the words of S. Austine and say , Now Lord free me from my necessities , I cannot serve thee as I should doe , nor as I would doe , I am inthralled to sinne , but I would doe better , I cannot doe so well as I would , free mee from my necessities : complaine of our corruptions to God ; as the woman in the Law , when ●he complayned , if she were assaulted , she saved her life by complaying , so let us complaine to Christ , if we finde violence offered to us by our corruptions , I cannot by my owne strength set my selfe at liberty from this corruption , Lord give mee thy Spirit to doe it , set me more and more at liberty , from my former bondage , and from this that hath inthralled me , so complaine to Christ , and desire him to doe his office ; Lord thy office is To dissolve the workes of the devill : And goe to the Spirit , it is the office of the holy Ghost to free us , to be a Spirit of liberty : now desire Christ and the holy Ghost to doe their office of setting us at Spirituall liberty : and this we must doe in the use of meanes , and avoyding of occasions , and then it will be efficatious to preserve that Spirituall liberty , as will tell our consciences that wee are no hypocrites , and that will end in a glorious liberty in the life to come . And let this be a comfort to all poore strugling , and striving Christians , that are not yet set at perfect liberty from their lusts and corruptions ; that it is the office of the Spir●t of Christ , as the King of the Church , it is his office by his Spirit to purge the Church perfectly , to make it a glorious spouse ; at last he will doe his owne office , and besides this liberty of grace joyned with conflict in this world there is another liberty of glory , when I shall bee freed from all oppositions without , and from all conflict and corruption within ▪ It is called The liberty of the Sonnes of God , Rom. 8 and those that looke not more and more , for the gracious liberty to be free from passions , and corruptions here , they must not looke for the glorious liberty in heaven , but those that live a conflicting life , and pray to Christ more and more for the Spirit of liberty , to set up a liberty in us , these may looke for the liberty of the Sonne of God , 〈◊〉 will be ere long , when wee shall be out of reach , and free from corruption , when the Spirit of God shall be all in all . Now our lusts will not suffer the Spirit to bee all in all , but in heaven he shall , there shall be nothing to rise against him : This that hath beene spoken shall suffice for that 17. verse , The Lord is the Spirit , and where the Spirit of the Lord is there is 〈◊〉 : I proceede to the next verse , which I purpose to dwell more on . VERSE . XVIII . But we all as in a glass , with open face behold the glory of the Lord , and are changed into the same Image , from glory to glory , as by the Spirit of the Lord. AS the Sunne riseth by degrees , till he come to shine in glory , so it was with the Sonne of righteousnesse , hee discovered himselfe in the Church by little and little : the latter times now are more glorious than the former ▪ and because comparisons give lustre , the blessed ▪ Apostle to set forth the excellency of the administration of the covenant of grace under the Gospell , he compares it with the administration of the same covenant in the time of the law , and in the comparison prefers that administration under the Gospell , is more excellent . Now besides other differences in the Chapter , he insists upon three especially , they differ in Generality . Evidence . Efficacie . First in regard of the generalitie We all now with open face &c. Moses onely beheld the glory of the Lord in the Mount , but We all , not all men , but all sound Christians that have their eyes opened , all sorts of beleevers , behold this glory : In Spirituall things there is no envie , every one may be partaker in solidum , intirely of all . Envie is in the things of this life , where the more one hath , the lesse another hath , it is a matter of glory , and excellencie , the more are partakers of Spirituall things : the Iewes rejoyced that the Gentiles should be called , and wee now rejoyce in hope , and should rejoyce mervelously , if we could see it effected , that the Iewes should be taken in againe ; the more the better , Wee all . And then for evidence , We behold with open face , that is , with freedome , and boldnesse , which was not in the time of the law , for they were affraid to looke upon Moyses , when hee came downe from the Mount , his cou●●enance was so majesticall and ●●●rible , but We all with open face , freely , boldly , and cheer●fully , looke , upon the glory of God in the Gospell ; the light of the Gospell is an alluring com●●rting light , the light of the law was dazelling and terrifying . As in , a Glasse , they beheld God in a glasse , but it was not so cleere a glasse , they beheld him as it were in the water , wee behold him , in Christ●ll , we see God in the glasse of the Word , and Sacraments , but they in a wor●● of Ceremonies , Chris● was to them swadled , and wrapped up in a great many types . And then for the power and efficacie , the Gospell is beyond the law , the law had not power to convert , to change into its owne likenesse , but now the Gospell , which is the ministry of the Spirit ; it hath a transforming , changing power , into the likenesse of Christ , whom it preacheth , we are changed From glory to glory ▪ it is a graduall change , not all at once , but from glory to glory , from one degree of grace to another , for grace is here called glory , we are changed from the state of grace , till he come to heaven the state of glory . And then the cause of all , It is by the Spirit of the Lord ; The Spirit runnes through all , it is by the Spirit of the Lord , that we behold , it is the Spirit of the Lord that takes away the vayle , it is by the Spirit , that we are changed from glory to glory . Thus you see how many wayes the administration of the covenant of grace now , is more excellent than the administration of the Covenant of grace was then : In a word i● hath foure excellencies especially as , First , liberty and freedome , from the bondage of ceremonies , and of the law , in a great part they had little Gospell , and a great deale of Law mingled with it , we have much Gospell , and little Law , wee have more freedome , and liberty . And thereupon we have more clearenesse , wee see Christ more clearely , with open face wee behold the glory of the Lord. And thirdly , there is more intenti●n of grace , the spirit workes more strongly now , even to a change , the ministery of the Gospell hath the Spirit with it , whereby wee are changed from the hear●roote inwardly , and thorowly . And l●stly , in the extension , it is more large , Wee all , Gentiles , as well as Iewes , Behold , &c. Hence , let us seriously and fruitfully consider , in what excellent times the Lord hath cast us , that we may answer it with thankfullnesse , and obedience , God hath reserved us to these glorious times , better then ever our forefathers saw . There are three m●ine parts of the Text , our communion and fellowship with God in Christ , wee all now in a glasse , Behold the glory of the Lord. And then our conformity thereupon , by beholding , we are changed into the same Image . The third is the cause of both , the cause why wee b●hold the glory of God , and why by beholding we are changed from glory to glory , it is the Spirit of God. This Text hath many theames of glory , all is glorious in it ; there is the glorious mercy of God in Christ , who is the Lord of glory , the Gospel in which wee see the grace of God , and of Christ , The glorious Gospell , the change by which wee are changed ▪ a glorious change , from glory to glory , and by a glorious power , by the Spirit of 〈◊〉 , Lord , all here is glorious . Therefore blessed be God , and blessed be Christ , and blessed be the Spirit , and blessed be the Gospell , and wee blessed that live in these blessed and glorious times , but to come to the words . But we all as in a glasse , &c. The happinesse of man consists especially in two things , In Communion with In Conformity to God. The meanes how to attaine them , both , are laid downe in this Verse . I shall speake of them in order . First , of our communion with the chiefe good : And then of the conformity wr●ught upon that communion . And in the Communion first of Gods discovering of himselfe by his Spirit . And then of our apprehension of him , by beholding . We all with open face , behold the glory of the Lord , &c. In the glasse of the Gospell , we see Christ , and in Christ the glory of God shining , especially of his mercy . The point then here is , that , The grace and free mercy of God is his glory , Now in our falne estate , the glory of God is especially his mercy shining in Iesus Christ. What is glory ? Glory implyeth these things . First excellency , nothing is glorious but that that is excellent . Secondly , evidence and manifestation , for nothing is glorious , ( though it be excellent ) if it appeare not so , therefore Light is said to bee glorious , because the rayes of it appeare , and runne into the eyes of all as it were , and therefore we call things that are glorious by the name of Light , illustrissimus , and Clarissimus , tearmes taken from light , because where glory is , there must be manifestation , thus light , it is a creature of God that manifests it selfe and other things . Thirdly , victoriousnesse , in glory there is such a degree of excellency , as is victorious , and convincing that it is so indeed : conquering the contrary , that opposeth it , Light causeth darkenesse to vanish presently , when the Sunne which is a glorious creature appeares , where are the Starres ? And where are meaner men in the appearance of a glorious Prince ? they are hid , the meaner things are shaddowed by glory . Againe , usually glory hath with it the suffrage , and approbation of others or else it hath not its right end , that is , why doth God create such glory in nature as Light , and such like ? but that men may behold the Light ? and why are Kings , and great men glorious at certaine times , but that there bee beholders ? if there were no beholders there would bee no glory Now to apply this to the point in hand , The glory of the Lord , That is , his attributes , especially that of grace , mercy , and love in Christ , that especially is his excellency . And there is an evidence and manifestation of it , it appeares to us in Christ , The grace of God hath appeared , Christ is called grace , hee is the grace of God invested , and cloathed with mans nature , when Christ appeared , the grace , and mercy , and love of God appeared . Then againe it is victorious , shining to victory , over all that is contrary : For alasse beloved , what would become of us ? if there were not grace above sinne , and mercy above misery , and power in Christ Iesus , above all the power in Sathan , and death . And then they have a testimony of all that belong to God , for they have their eyes opened to behold this glory , and by beholding are transformed from glory to glory , as we shall see after . So that whatsoever may be said of glory , may bee said of this glory , whence all other glory indeed is derived . The glory of the Lord. By the glory of the Lord then is meant especially the glory of his mercy , and love , in Iesus Christ. The severall attributes of God shine upon severall occasions , they have as it were severall theaters whereon to discover their glory . In Creation there was power most of all , in governing the world , wise providence ; In hell , justice in punishing sinners . But now to man in a lapsed estate , what attribute shines most , and is most glorious ? Oh it is mercy , and free grace . If grace and mercy were hid , our state being as it is , since the fall , what were all other attributes but matter of terrour ? to thinke of the wisedome , and power , and justice of God , would adde aggravations , hee is the more wise , and powerfull to take revenge on us , &c. grace is the glorious attribute , whereby God doth as it were set himselfe to triumph over the greatest ill that can be over sinne , that that is worse than the devill himselfe , cannot prevaile over his grace : There is a greater height , and depth , and breadth , there are greater dimensions , in love and mercy in Christ , then there is in our sinnes , and miseries , and all this is gloriously discovered in the gospell . Doe you wonder then why the grace of God hath found such enemies as it hath done alway : Especially in Popery , where they mingle their workes with grace ; For the opposite heart of man being in a frame of enmity to God , sets it selfe most against that that God will be glorified in , therefore we should labour to vindicate nothing so much as grace . We have a dangerous incroaching Sect risen up , enemies to the grace of God , that palliate , and cover their plot cunningly and closely , but they set nature against grace , let us vindicate that upon all occasions ; for we live by grace , and we must dye by grace , and stand at the day of judgement by grace ; not in our owne righteousnesse , but in the righteousnesse of Christ , being found in him ; but because it is a sweete point and may serve us all in steed , to consider that God will honour himselfe gloriously in this sweete attribute , let us see a little how the glory of God shines in Christ more then otherwise , parallell it with other things a little . The glory of God was in Adam , for Adam had the Image of God upon him , and had communion and fellowship with God , but there is greater glory now shining in the Gospell , in Iesus Christ to poore sinners ; for when man stood in innocency , God did good to a good man , and God was amiable and friendly to a friend ; Adam was the friend of God then . Now to doe good to him that is good , and to maintaine sweete communion with a friend , this is good indeede , and it was a great glory of Gods mercy that he would raise such a creature as man hereto . But now in Iesus Christ there is a further glory of mercy , for here God doth good to ill men , and the goodnesse of God is victorious , and triumphant over the greatest misery , and the greatest ill of man. Now in the Gospell God doth good to his greatest enemies , herein as it is Rom. 5. God set forth , and commended gloriously his love , that When we were enemies , he gave his Sonne for us , therefore here is greater glory of mercy , and love , shining forth to fallen man in Christ , than to Adam in innocency . The glory of God shines in the heavens , The heavens declare the glory of God , and the firmament sheweth his handy Worke : Every creature hath a beame of Gods glory in it , the whole world is a Theater of the glory of God , but what is the glory of Creation , of preservation , and governing of the world , to the glory of his mercy , and compassion that shines in Christ ? The glory of the creature is nothing to this , for all the Creatures were made of nothing , but here the glory of mercy is such in Christ , that God became a Creature himselfe . Nay to goe higher to the Angels themselves , it is not Philangelia , but Philanthropia that out-shines all , God is not called the lover of Angels , he tooke not upon him , the nature of Angels , but the nature of man , and man is the spouse of Christ , the member of Christ , Angels are not so , they are but ministring Spirits for the good of them that shall be saved , Christ as it is Eph. 1. when he rose againe , he was advanced above all principalities , and powers , therefore above the Angelicall nature : now Christ and the Church are all one , they make but one misticall body , the Church is the Queene , and Christ is the King , therefore Christ misticall the Church , is above all Angelicall nature whatsoever , the Angells are not the Queene and Spouse of Christ , so the glory of Gods goodnesse is more to man , to sinfull man , after he beleeves and is made one with Christ , than to any creature whatsoever , thus God hath dignified and advanced our nature in Iesus Christ , comparisons give lustre , therefore this shewes plainely unto us Christians that the glory of the mercy , and love , and kindnesse , of God to man in Christ , shines more than his glory , and mercy , and kindnesse , to all the creatures in the world besides , therefore here is a glory with an excell●ncie . On the other side nothing more terrible than to consider of God , out of Christ , what is he but a consuming fire , but to consider of his mercy , his glorious mercy in Iesus Christ , nothing is more sweete : for in Iesus Christ God hath taken upon him , that sweete relation of a Father , The Father of mercy , and God of all Comfort , so that the nature of God is lovely in Christ , and our nature in Christ is lovely to him ; and this made the Angels , who though they have not increase of grace by Christ , yet having increase of comfort and glory , when Christ was borne to sing from heaven , Glory to God on high , &c. what glory ? why the glory of his mercy , of his love , of his grace to sinfull men . Indeede there is a glory of wisedome to reconcile justice , and mercy together , and a glory of truth to fulfill the promise , but that that sets all attributes for our Salvation on work , was mercy and grace , therefore that is the glory of God especially here meant , for as wee say in morallity , that is the greatest vertue , that other vertues serve , so in Divinity , that attribute which others serve , is the greatest of all ; in our salvation wisedome , yea and justice it selfe , serves mercy : for God by his wisedome devised away to content justice , by sending his Sonne to take our nature , and in that nature , to give satisfaction to justice , that there might be a harmonie among the a●tributes : to make some use of this . Vse . 1 Doth God manifest his glory ? ( I will not speake at large of glory being an endlesse argument , but confine it to the glory of grace , and mercy in the Gospell , which therefore is called the glory of the Gospell ) I say doth God shew such glorious mercy in Christ ? then I beseech you let us justifie God , and justifie this course that God hath taken to glorifie his mercy in Iesus Christ , by imbracing Christ : It is sayd of the proud Pharisees , they despised the counsell of God ; God hath powred out mercy bowels of mercy , in Christ crucified , therefore in embracing Christ we justifie the counsell of God concerning our salvation . Doe but consider what a loving God wee have , who would not bee so farre in love with his onely Sonne , as to keepe him to himselfe , when we had neede of him ; a God that accounts himselfe most glorious in those attributes that are most for our comfort , he accounts not himselfe so glorious for his wisedome , for his power , or for his justice , as for his mercy and grace , for his Philanthropia , his love of man ; shall not we therefore even be in flamed with a desire of gratifying him , who hath j●yned his glory with our salvation , that accounts himselfe glorious in his mercy , above all other attributes ? shall the Angels that have not that benefit by Christ as wee have , shall they in our behalfe , out of love to us , and zeale to Gods glory , sing from heaven , Glory to God on high , and shall wee be so dead , and frozen hearted that reape the crope , as not to acknowledge this glory of God , breaking out in the Gospell ? the glory of his mercy and rich grace ; the Apostle is so full when he falls upon this Theame , that hee cannot speake without words of amplification , and enlargement , one while he calls it rich grace , another while hee stands in admiration , Oh the depth of the Love of God , What deserves admiration but glorious things , the best testimony that can be given of glorious things , is when wee admire them ; now if wee would admire , is there any thing so admirable that wee can say , oh the height , and depth , as we may of the love of God in Christ ? there are all the dimensions of unparalleld glory , height , and breadth , and depth : therefore I beseech you let us often even stand in admiration of the love of God to us in Christ ; So God loved the world , the Scripture leads to this admiration , by phrases that cannot have a podesis , a redition backe againe , So , how ? we cannot tell how , so as is beyond all expression , the Scripture it selfe is at a stand for words , Oh base nature , that wee are dazled with any thing , but that that wee should most admire . How few of us spend our thoughts this way to consider Gods wonderfull and admirable mercy , and grace in Christ , when yet there is no object in the world so sweete and comfortable as this is , that the very Angels pry into , they desire to pry into the mystery of our Salvation by Christ , they are students therein , the Cherubins , they were set upon the mercy seate , having a counterview , one upon another , implying a kinde of admiration , they pry into the secrets of Gods love in governing his people , and bringing them to Heaven , shall they doe it , and shal not we study , and admire these things that God may have the glory , God made all for his glory beloved , and the wicked for the day of wrath , as Solomon saith , and hath he not new made all for his glory ? is not the new creature more for his glory then the old creature ? therefore if we will make it good , that wee are new creatures , let us seeke to glorifie God every way , not in word alone , but in heart , admiring him , and in life , conversing with him . And that we may glorifie God in deed , let us glory in Gods love , for wee must glory in this glory , nature beloved is glorious of it selfe , and vaine-glorious , but would you glory without vanity ? go out of your selves , and see what you are in Christ , in the grace , and mercy , and free love of God , culling us out from the rest of mankinde , and there you may glory safely over sin , and death , and hell , for being justified freely from our sinnes , you can thinke of death , of the damnation of others , of hell without feare , God forbid saith Saint Paul , that I should glory in any thing , but in the crosse of Christ , that is , in the mercy of God appointing such a meanes for satisfaction . Let not the wise man glory in his wisedome , nor the strong man glory in his strength , &c. There is danger in such glorying , it is subject to a curse , but if a man will glory , let him glory in the Lord. Vse . 2 Againe , if God account his mercy , and love in Christ , especially his glory , shall wee thinke that God will admit of any partner with Christ , in the matter of salvation , If as the Psalmist saith , He made us , and not wee our selves . shall wee thinke that wee have a hand in making our selves againe . Will God suffer his glory to be touched upon , by intercessions of Saints merits , and satisfactions , and free will , grace is not glorious , if we adde the least thing of our owne to it , cannot wee make a haire of our head , or the grasse that we trample upon , but there must be a glory and power of God in it ? and can wee bring our selves to Heaven , therefore , away with that , Hayle Mary full of grace . Hayle Mary freely beloved , is the right interpretation , and they that attribute matter of power and grace , and favour to her , as in that , Oh beseech thy Sonne , &c. they take away that wherein God , and Christ will bee glorified , and attribute it to his Mother , and other creatur●s . I doe but touch this to bring us into loathing , and abomination of that Religion , that sets somewhat of the creature , against that wherein God will bee glorifyed above all . Againe , let us stay our selves when wee walke in darkenesse , with the consideration of the gloriousnesse of Gods mercy in Iesus Christ , here called , The glory of the Lord. It is no lesse mercy , then glorious mercy , that will satisfie us , when wee are in distresse of conscience , and if this will not , what will , let Sathan aggravate our sinnes as much as may be , and joyne with conscience in this businesse , y● set this glorious mercy against all our sinnes , make the most of them , they are the sinnes of a finite creature , but here is infinite mercy triumphing , and rejoycing over justice , having gotten the victory over it , Oh beloved , when the time of temptation comes , and the houre of death , and conflict with conscience , and a confluence , and concurrence of all that may discourage , Sathan will bestirre himselfe , and he is a cunning Rethoritian to set all the colours upon sinne , especially in the time of despaire , bee as cunning to set all colours upon mercy , glorious mercy . If God were glorious in all other attributes , and not it mercy , what would become of us ? The glory of other attributes without mercy , tends to despaire , glorious in wisedome to find us out , glorious in justice , to deale with us in rigour , these affright , but that that sweetneth all other attributes , is his mercy . What a comfort is this to sinfull man , that in casting himself upon Christ , and upon Gods mercy in Christ , hee yeelds glory to God ? that God hath joyned his glory with our speciall good , that here is a sweete concurrence , betweene the Summus finis , and the Summum Bonum of man. The last end of man of all , is the glory of God , for that is as it were the point of the circle from which all came : ( for he made all for his glory ) and in which all ends , so is the chiefe good , therefore by the way , it is a vaine conceite for some to thinke , Oh wee must not looke to our owne Salvation so much , this is selfe-love . It is true to severe the consideration of the glory of Gods mercy , and goodnesse in it , but see both these wrapped , and knit together indissolvable , our Salvation , and Gods glory , wee hinder Gods glory if we beleeve not his mercy in Christ to us , so at once , we wrong our selves and him , and wee wrong him not in a meane attribute , but in his mercy and goodnesse , wherein hee hath appointed to glorifie himselfe most of all , and therefore I beseech you let us yeeld to him the glory of his mercy , and let us thinke that when wee sinne , wee cannot glorifie him more , then to have recourse to his mercy , when Sathan tempts us to runne from God , and discourageth us , as hee will doe at such times , then have but this in your thoughts , God hath set himselfe to bee glorious in mercy , above all other attributes , and this is the first moving attribute that stirres up all the rest , and therfore God will account himselfe honoured , if I have recourse to him , let this thought therefore be as a City of refuge , when the avenger of blood followes thee , flee presently to this sanctuary , thinke thus , let not mee deny my selfe comfort and God glory at once , Where sinne abounds , grace abounds much more . Though sinnes after conversion staine our profession , more then sinnes before conversion , yet notwithstanding goe to the glorious mercy of God still , to seventy times seventy times , there is yet mercy for these : we beseech you bee reconciled , saith Saint Paul to the Corinthians , when they were in the state of grace , and had their pardon before , let us never be discouraged from going to Christ. Oh but I haue offended often , and grievously ? What saith the Prophet ? My thoughts are not as your thoughts , but as high as the Heavens are above the earth , &c. Therefore , howsoever amongst men , oft offences breed an eternall allyenation , yet notwithstanding , with God it is not so , but so oft as we can have Spirit to goe to God for mercy , and spread our sinnes before him , with broken and humble hearts , so often we may take out our pardon , Compare Exod. 33. with Exod. 34. Moses , in Chap. 33. had desired to see the face of God , there was some little curiosity perhaps in it , God told him that none could see him , and live , to see the face of God in himselfe , must be reserved for heaven , we are not proportioned for that sight . But in the next Chapter , there he shewes himselfe to Moses , and how doth he shew himselfe , and his glory to Moses ? The Lord , the Lord , gracious , mercifull , long suffering , cloathed all in sweete attributes , he will be knowne by those names , now , then if wee would know the name of God , and see God as hee is pleased , and delighted to discover himselfe to us , let us know him by those names that he proclaimes there , shewing that the glory of the Lord , in the Gospell especially shines in mercy , and as I said before , it must bee glorious mercy , that can satisfie a distressed conscience , how soever , in the time of ease and peace , we thinke a little mercy will serve the turne , but when conscience is once awaked , it must be glorious , and infinite mercy must allay it . And therefore those that finde their consciences any thing wounded with any sinne , stand not out any longer with God , come , and yeeld , lay downe your weapons , there is mercy ready , the Lord is glorious in his mercy in Iesus Christ , it is a victorious triumphing mercy , over all sinne and unworthinesse whatsoever . Looke upon God , in the face of Iesus Christ , as you have it in , 2 Cor. 4. 6. God who commanded Light to shine out of darkenesse , hath shined in our hearts , to give us the Light of the knowledg of God , in the face of Iesus Christ. In the face of Christ , God is lovely , lovelinesse and excellency is in the face above all the parts of the body . The Glory of God. Wee are never in such a condition as we ought to be , except grace be glory to us , and when is grace glory to a sinner ? Oh when he feeles the weight and burthen of his sinne , and languishing desires . Oh that I might have a droppe of mercy , then grace is glory , not onely in Gods esteeme , but in the eye of the sinner , indeed we are never soundly humbled , till grace in our esteeme be glory , that is , till it appeare excellent and victorious , I beseech you remember it , we may have use of it , in the time of desertion . How is this grace of God in Christ , conveyed to us yet nearer ? By the Gospell . As in a glasse . The Gospell is the good Word of God , Heb. 6. It reveales the good God to us , and the good Christ , it is a sweete word : for Christ could doe us no good without the word , if there were not an obligation , a covenant made betweene God and us , the foundation of which covenant , is the satisfaction of Christ , if there were not promises built upon the covenant of grace , whereby God hath made himselfe a debtor , what claime could a sinfull soule have to Christ , and to Gods mercy ? but God hath bound himselfe in his word , therefore the grace of God shines in Christ , and all that is in Christ , is conveyed to us , by the word , by the promise . The Gospell then is a sweete word . You know that breeding promise of all others , Gen. 3. The seed of the woman , that repealed and conveyed the mercy of God in Christ to Adam : So the continuance of that and all the sweet and gracious promises , bud from that , all meete in Christ , as in a cen●er , all are made for him , and in him , he is the summe of all the promises , all the good things wee have , are parsels of Christ , Christ , he is the word of the Father , that discovers all from the bosome of his Father , therefore he is named the Word , the Gospell is the word frō him . Christ was discovered to the Apostles , and from the Apostles to us , to the end of the world by his Spirit accompanying the ordinance , so the Myrrour wherein , we see the glorious mercy of God , is first Christ , God shines in him , and then there is another glasse wherein Christ is discovered , the glasse of the Gospell , thus it pleaseth God to condiscend , to stoope to us poore sinners , to reveale his glory , the glory of his mercy , fitly , and sutable in a Saviour , God-man , God incarnate , God our Brother , God our Kinsman , and to doe it all yet more familiarly to discover it in a word : and then to ordaine a Ministery , together with the Word , to lay open the riches of Christ , for it is not the Gospell , considered nakedly , but the Gospell unfolded by the Ministery . Christ is he great Ordinance of God , for our Salvation , the Gospell is the great Ordinance of God , to lay open the unsearchable riches of Christ , the casket of this Iewell , the treasury of his treasure , the grace and love and mercy of God , are treasured in Christ , and Christ and all good things are treasured in the Gospell , that is the rich Myne , and the Ministery of the Gospell , layes open that Myne to the people . Nay God yet goes further , hee gives his holy Spirit with the Ministery , it is the Ministery of the Spirit , that howsoever there are many that are not called , and converted in the Gospell , yet the Spirit of God is before hand with them . There are none under the Gospell , but the Spirit gives them sweete motions , hee knockes at their hearts , he allures and perswades them , and if they yeeld not , it is because of the rebellion of their hearts , there is more grace of the Spirit offered , then is entertained so that the mouthes of men shall bee stopped , thus God descends , and Christ , and grace , the Gospell , the Ministery , the Spirit , all in way of love to us , that we may doe all in a way of love to God againe , it should therefore worke us to doe all with ingenious hearts to him againe . The Gospel is the glasse , wherein wee see this glory . Christ indeed in some sort is the glasse , for wee cannot see God out of Christ , but he is a terrifying sight , but in the glasse Christ , wee can see God , as we see the Sunne in the water : If we cannot see the Sunne in his glory that is but a creature , how can we see God himselfe , but in some glasse ? therefore we must see him in Christ , and so his sight is comfortable . And in the dispensing of the Gospell , especially in the Preaching and unfolding of the word , the riches of God in Christ are unfolded and not onely unfolded , but the Spirit in unfolding , conveyes the sence , assurance , and perswasion thereof unto us . There is such a connexion , betweene the Evangelicall truth of God , and Iesus Christ , that they have both one name , to insinuate to us that as wee wil be partakers of Christ , so it must bee of Christ , as hee is revealed in the Gospell , not in conceites of our owne , the Word is truth , and Christ is truth , they have the same name , for were there never so much mercy and love in God , if i●were concealed from us , that wee had nothing to plead , that wee had not some title to it by some discovery of it in his will , the Word and the seale of the Word , the Sacraments ( for the Sacrament is but a visible Word , they make one entyre thing , the Word and Sacraments , the one is the evidence , the other the seale ) what comfort could wee take in it ? Now his will is in the promise , wherein there is not onely a discovery of what he doth or will doe , but hee hath ingaged himselfe , If we beleeve wee shall not perish , but have life , and Come unto me , and bee refreshed saith Christ , every one that thirsts , come and be satisfied , and now wee may claime the performance of what hee hath spoken , and bind him by his owne word , he cannot deny himselfe , so now we see him comfortably in the glasse of the Word and Sacraments . These three goe together , the glory of God , Christ the foundation of all grace , in the covenant of grace , and then the Gospell of grace , the Gospell of the Kingdome , the Gospell of life , that discovers the gracious face of God shining in Christ , we have Communion with God through Christ , with Christ through the Gospell , therefore in the Gospell we behold as in a glasse the glory of God. This is sutable to our condition while we are here below , we cannot see divine things , otherwise than in a glasse , that sight of God that we shall have in heaven , immediately without the Word and Sacraments , that is of a higher nature , when our natures shall be perfect , but while we live here wee cannot see God but in Christ , and we cannot see him but in the Word and Sacraments , such is the imperfection of our sight , and such is the luster and glory of the object , the glory of God , that we cannot perfectly see it but in a glasse ; God saith to Moses , None can see me and live , his meaning is none can see me as I am , none can see me immediatly and live , if we would see God , and the glory of God immediately without a glasse , we must see it in heaven , we must dye first , we must passe through death to see God face to face as he is then , not as he is , but more familiarly than we can now , then God will represent himselfe so as shall be for our happinesse , though not simply as he is , for he is infinite , and how should finite comprehend infinite , we shall apprehend him , but not comprehend him : while we are in earth therefore , we must bee content to see him in a glasse , which is the Gospell , especially unfolded . Now in this word glasse in which we see the glory of God , is implyed both , A Perfection , And some Imperfection . Perfection , because it is as a cleare Christall glasse in regard of the glasse that was before , for those under the law saw Christ , in a glasse of Ceremonies , and as I sayd before , there is difference betweene ones seeing his face in water , and in a Christall glasse , so then this implies perfection in regard of the former state . Againe in regard of heaven it implyes imperfection , for there we shall not see in a glasse , sight in a glasse is imperfect though it be more perfect than that in water : for we know out of the principles of learning and experience that reflections weaken , and the more reflections , the more weake , when wee see a thing by reflection , we see it weakly , and when we see it by a second reflection , from that we see it more weakely , when we see the sunne on the wall , or any thing that is light , it is weaker than the light of the sunne it selfe , when a man seeth his face in a glasse , it is a weaker representation , than to see face to face , but when we see the sunne upon the wall , reflexing upon another wall , the third reflexion is weaker than the first , the more reflections the more weake , so here all sight by glasses is not so powerfull , as that sight and knowledge which is face to face , in heaven ; that is the reason that S. Iames saith , that hee that seeth his face in a glasse is subject to forget , what is the reason that a man cannot remember himselfe , when he seeth his face in a glasse so well as he can remember another mans face when he seeth it ? because he seeth himselfe onely by reflection , therefore it is a weaker presentation to him , and the memory and apprehension of it is weaker , when he seeth another face to face , hee remembers him longer , because there is a more lively representation , it is not a reflection , but face to face . So there is imperfection in this sight that wee have of God , while wee are here as in a glasse , it is nothing to that when we shall see face to face without the Word and Sacraments or any other Medium , which sight what it is , we shall know better when we are there , we cannot now discover it , it is a part of heaven to know what apprehensions we shall have of God there , but sure it is more excellent than that that is here , therefore this implyes imperfection . We consist of body and soule in this world , and our soules , are much confined and tyed to our sences , imagination propounds to the soule greater things than the sences , so God helpes the soule by outward things that worke upon the sences , sence upon the imagination , and so things passe into the soule . God frames his manner of dealing sutable to the nature he hath created us in , therefore he useth the Word , and Sacraments and such things whereby hee makes impressions , upon the very soule it selfe . And this indeed ( by the way ) makes Spirituall things so difficult as they are oft times , because wee are too much inthralled to imagination and sence , and cannot abstract and raise our minds from outward sensible things to spirituall things : therefore you have some , all the dayes of their life spend their time in the barke of the Scriptures , and they are better than some others that are all for notion , and out side , such things as frame to the imagination , and never come to know the Spirit of the Scriptures , but rest in outward things in languages and tongues , and such like , whereas these things leade further , or else they come not to their perfection , the Scripture is but a glasse , to see some other excellencies in it , We see as in a glasse . Now the use of a glasse among us , especially is two fold : It is either to helpe weakenesse of sight , against the excellencie of the object , when there is a weake sight , and an over excellent object , then a glasse is used , or some polite and cleare body , as we cannot see the sunne in it selfe , the eye is weake , and the sunne is glorious , these two meeting ; therefore together we helpe it by seeing the Sunne in water as in an eclipse , if a man would judge of an eclipse , he must not looke on the sunne , but see it in water , and there behold and discerne these things , so to see the glory of God in himselfe , it is too glorious an object , our eyes are too weake , how doth God helpe it , he helpes it by a glasse , by God manifest in the flesh , and by the Word , and Sacraments whereby we come to have Communion with Christ : to apply this more particularly . Now that we are to receive the Sacrament , conceive the Sacraments are glasses , wherein wee see the glory of the love , and mercy of God in Christ : for take the bread alone , as it doth not represent , and figure better things , and what is it ? and take the wine alone , as it doth not represent better things , and what is the wine ? but an ordinary poore creature ; Oh but take them as they are galsses , as things that convey to the soule , and represent things more excellent than themselves , so they are glorious ordinances , take a glasse , as a glasse it is a poore thing , but take the glasse as it represents a more excellent thing than it selfe , so they are of excellent use , so bread and wine must not be taken as naked elements , but as they represent and convey a more excellent thing than themselves , that is Christ and all his benefits , the love , and mercy , and grace of God in Christ , and so they are excellent glasses : therefore I beseech you now when you are to receive the Sacrament let your mindes be more occupied than your sences , when you take the bread thinke of the body of Christ broken , and when you thinke of uniting the bread into one substance , thinke of Christ and you made one , when the wine is powred out , thinke of the blood of Christ powred out for sinne , when you thinke of the refreshing by the wine , thinke of the refreshing of your spirits , and soules by the love of God in Christ , and of the love of Christ , that did not spare his blood for your soules good , how doth Christ crucified , and shedding his blood , refresh the guilty soule , as wine refresheth the weake Spirits , thus consider them as glasses , where better things are presented , and let your mindes bee occupied as well as your sences , and then you shall be fit receivers , as in a glasse . We behold , &c. God when he made the World , this glorious frame of the creatures , and all their excellencies , he created light , to discover it selfe , and all other excellencies : for light is a glorious creature , it discovers it selfe , it goes with a majesty , and discovers all other things , good and bad whatsoever ; and together with light God created sight in man , and other sences , to apprehend the excellencie of the creation , what were all this goodly frame of creatures , the sunne , and moone , and starres , and glory of the earth , if there were not light to discover , and sight to apprehend it by ? Is it so in this outward creation of the old heavens , and old earth that must be consumed with fire , and is it not much more in the new creation ? there is excellent glory , mervailous glory , wondrous grace , and Christ , &c. must there be light , and must there not be an eye to discover this ? surely there must , therefore it is sayd here We behold . God puts a Spirituall eye by his Spirit into all true beleevers , whereby they behold this excellent glory , this glorious grace , that God may have the glory , and wee the comfort , those are the two maine ends , God intends his owne glory , and our Salvation , there must be a beholding , how should he have glory , and wee comfort , unlesse all were conveyed by spirituall sight ? Well then the Spirit creates , and workes in us Spirituall sences ; with Spirituall life there are Spirituall sences , sight , and taste , and feeling , sight is here put for all ; We behold . There are many degrees of sight , it is good to know them , therefore I will name some of them . We see God in his creatures , for The heavens declare the glory of God , they are a booke in folio , there God is layd open in his creatures , that is a goodly sight , but what is this to the knowledge of him in his will to us , what he meanes to us ? the creatures discover not what he meanes to us . Besides therefore the sight of God in the creatures , there is a sight of God in his will , in his Word and promises , there we see what he is , his grace is revealed in Christ and what his good will to us is , and his will from us , what he will doe to us , and what he will have from us againe , there wee see him as a spouse sees her husband in a loving letter , which concernes her selfe , we see him as the heire sees a deed made to him with an inheritance , he sees with application , it is not a bare sight , but a sight with seeling , and discovery of a favour , so the sight in the Word and Sacraments , it is a higher sight , there was a sight of Christ when he was in the flesh , when hee was covered with the vaile of our flesh upon earth , it was a swee●e sight , Abraham desired to see it , and Simeon when he saw it , was willing to be dissolved , and to depart he had enough , but that outward sight is nothing without another inward sight of faith . There is a sight therefore of faith , and other sights are to no purpose if they be without this , a sight of God shining in Christ , and this is perfected in heaven , in the sight of glory , when we see him as hee is : Now there is a comfort in all these sights to see him in his Word and workes , it was a glorious thing to see him in his bodily presence , and by faith to see God in Christ , to see his face in Christ , oh it is a sweete and lovely sight to see God shining in Christ , oh but what is all this to the sight of him after in glory ? Now this beholding meant here especially , is the beholding of faith in the Ordinances , in the Word and Sacraments ; We all behold , as in the glasse of the Word and Sacraments , by the eye of faith ; faith is expressed by beholding , by knowledge , for indeede faith is nothing but knowledge with application , therefore faith includes knowledge , what is faith but o know God and Christ , and the promises as mine , Christ in the Sacrament as mine as verily , as the outward things are mine , knowledge , with application is faith , therefore , when I ●ay faith , I include knowledge , We behold . The knowledge of the minde is compared to the eye of the body , knowledge and faith is compa●ed to seeing , and beholding , for many reasons . First , because sight is the most g●orious , and noble sence , it is the highest in situation , and the quickest in apprehension , for in a moment , presently sight apprehends its obj●ct in the highest heavens , so it is with faith , it is the most noble sight of all , and it is quicke as sight is , for faith is that Eagle in the cloud , it breakes through all , and sees in a moment Christ in heaven , it lookes backeward , and sees Christ upon the crosse it lookes forward , and seeeth Christ to come in glory , faith is so quicke a grace , that it presents things past , things above , things to come , and all in a moment , so quicke is this Eagle-eye of Faith. Againe , it is the largest sence , for we can see , almost the whole hemisphere at one view , that a little thing in the eye shold apprehend so much in a moment , as it is quick in apprehension , so it is large in comprehension . Againe , it is the most sure sence , sight more then hearing , therefore , that divine act of knowledge is compared to seeing , beleeving is compared to beholding , when faith lookes upon God in the glasse of the word , and promises , it is as certaine as the object is certaine ; Now how certaine is the object ? the mercy , and love of God in Christ , who is truth it selfe , is most certaine . Then it is that sence , that workes most upon the soule , sight : for what the body seeth , the soule is affected and mooved with the affections of desire , and love , rise out of sight , it workes upon the affections most ; therefore the knowledge that stirres up the affections , and works upon the heart , is compared to sight , it affects us marveilously , for answerable to our faith , we love , and joy , and delight , it alters the frame of the whole man , therefore it is expressed here , by beholding , divine , spirituall knowledge , it workes upon the heart . So wee see why this beholding spirituall of the understanding , and soule is compared to outward sight , it is called beholding , because it is a most noble spirituall act of the soule , and it is most certaine and sure , faith is the evidence of things not seene , and it workes upon the heart and soule . Therefore , wee should labour to cleare this eye of the soule , that wee may behold the glory of God , in the glasse of the Gospell . Quest. How shall wee have the eye of our soules fit to behold the glory of God ? Answ. Wee must fixe the eye of the soule , fixe our mediation upon the glory of God , and the excellency of Christ ; a moving , rouling eye seeth nothing , therfore we must set some time apart to fixe our meditations upon these excellent things in the Gospell . Then againe , wee must labour to have the hinderances remooved both within , and without . Sight within , is hindred by some inward suffusion , wee must labour that the soule be cleansed and purged from all carnall passions and desires , and base humours , that wee may clearely behold this spirituall object , unlesse the soule be spirituall , it can never behold spirituall things , the bodily eye cannot apprehend rationall things , nor the rationall eye , beholds not spirituall things , therfore there must bee a spirituall eye , the soule must be purged , and sanctified by the Spirit , there must bee some proportion betweene the soule and spiritual things , before the soule can behold them , therefore as the soule must bee fixed upon this meditation , so the Spirit of God must sanctifie and purge the soule . Outward hindrances of sight , as dust in the eyes , and clouds , &c. they hinder sight , Sathan labours to hinder the sight of the soule from beholding the glory of God shining in the Gospell , with the dust of the world , as the Apostle saith in the next chapter : The God of this world blindes the eyes of men , that they behold not the glory of God shining in the Gospell , therefore if the Gospel be hid , it is hid to them that perish , that are lost , in whom the god of this world hath blinded their mindes , that they beleeve not , least the light of the glorious Gospel of Christ should shine upon them , therefore take heed of too much worldly things , of fixing our soules upon the dust of the world , upon things here below , the sight of Christ , and of God in Christ , it is not gotten by looking below , by fixing the soule upon base things below , let us looke therefore that our soules be inwardly cleansed , and fixed upon spirituall things , and then we shall the better behold the glory of God shining in the Gospell . And we should preserve this sight of faith by hearing , begets seeing in Religion , death came in by the eare at the first ; Adam hearing the Serpent , that hee should not have heard , death came in by the eare , so life comes in by the eare , we heare , and then wee see , as we have heard , so have wee seene , say they in the Psalme : It is true in Religion , most of our sight comes by hearing , which is the sence of learning , God will have it so ; therefore wee should maintaine all we can , this beholding of the glory of the Lord , in the glasse of the Word , and for that end heare much . You will aske mee , what is the best glasse of all to see and know Christ in● If you aske a Papist , he will shew you crucifixes , and such kinde of things ; Oh but to behold Christ in the glasse of the word , with a Spirit of faith , that is the best picture , and representation that can bee , it is skarce worth spending so much time , as to con fute that foolery , to have any grace wrought in the heart , by such abominable meanes as that is , as they use it , take it at the best , it is but a bastardly helpe , and bastardly meanes breed a bastardly devotion , for will God worke grace in the heart , by meanes of mans devising ? If pictures bee any teachers , they are teachers of lyes saith the Prophet , and in the Church of God , till Pastors , and Teachers became Idols , Idols never became Teachers , then came the Doctrine of Idols teaching of simple people , when Idols became teachers a thousand yeares after Christ. So that the best picture to see Christ in , is the Word , and Sacraments , and the best eye to see him with , is the eye of Faith , in the Word and Sacraments , keepe that cleare , and we need no crucifixes , no such bastardly helpes , of bastard● ly devotion , devised by proud men , that would not be beholding to God for his Ordinances : But a touch is almost too much , for such things that are so cleare to men that have spirituall eyes , in Gal. 3. See what Saint Paul saith , what his judgement was : Oh foolish Galathians , before whom Christ hath been painted and cruci●ied , how was he painted ? nothing but by the preaching of Christ crucified in the Gospell , and the riches of Christ in the Gospell , and in the Sacraments laid open , doe you thinke there were any other crucifixes in the world then ? With open face . The manner of this beholding is with open face , there must be a double vayle taken away before we can behold the glory of God ; the vayle of obscurity , and the vayle of slavery , the vayle of ignorance , and infidelity within ▪ and the vayle of the things themselves , these two vayles are both taken a way before we can with open face behold the glory of the Lord : the inward vayle is taken away by the Spirit of God illuminating our understandings , and giving us a Spirit of faith ; the outward vayle of the obscurity , of the things is taken away by the teaching , and ministery of the Gospell , having that helpe to know the meaning of the Scriptures , so that now in these glorious times of the Gospell , both the vayles are taken away , that we may behold without hinderance the glory of God shining in the Gospell , for now we enjoy the ministery of the Spirit , the Spirit is effectuall to shine in our hearts , and then we have the gifts of men , outward gifts , whereby the vayle of ignorance is ●aken away in regard of the things themselves , the things are unfolded . If the things of themselves be darke , or if they be lightsome , and there be no sight within , or if there be sight , and that sight be vayled , there can be no seeing , but now to Gods elect he takes away all these vayles , he shines in wardly , and gives outward light in the helpe of meanes , and yet not withstanding while we live here , there is alwayes some obscurity , and darknesse , for the vayle of the Scriptures is not quite tooke away , there is some darkenesse of the Scriptures , and likewise the vayle of ignorance , and infidelity is not altogether taken away , there are some remainders of ignorance , of infidelity , and hardnesse of heart , but yet in a great measure it is taken away here , and shall by little and little tooke away till wee come to see God face to face in heaven . With open face . Coverings had two uses in the Iewish state . They had a use of subjection , therefore the Women had their vayles in token of subjection . And they had a use likewise of obscurity to hinder the offensive lustre of that that is glorious , therefore Moses put a vayle on his face , when he came downe from the mount ; now in Christ Iesus in the Gospell , both these vayles are taken away in some respects , the vayle of subjection and slavery , so farre as it is a slavery is taken away , the Spirit of Christ workes liberty , as I sayd before , now wee serve God as Sonnes , and not as servants any longer , the vayle of subjection is taken away , onely there is a spouse like filiall subjection , the servile subjection we are freed from . And then the vayle that hid the things is taken away too , so now with open face , we behold the glory of the Lord ; now the things themselves , Christ and the gracious promises of grace and glory and comfort , they are clearely layd open without any vayle ; how comes it then that we see them not ? there is a vayle over our hearts , the more shame for us , that when the things are unvayled wee should have a vayle upon our hearts , of ignorance and unbeleefe , therefore if any beleeve not , it is because The god of this world hath blinded their eyes ; where the meanes of Salvation are , and Christ layd open in the meanes , if men doe not beleeve , the fault is not in the things , for they are unvayled , they are discovered and layd open , the fault is in us , there is a vayle over the hea●t , there is a cloud of ignorance and unbeleefe , that keepes the heart from beholding the glory of the mercy of God in Christ. With open face . We see the glory of God with boldnesse in the Gospell , we goe boldly to God , Christ takes us by the hand , and leades us to his Father , we have boldnesse and accesse to God through Christ by the Spirit , as S. Paul teacheth in diverse places , God is not terrible to us , now in Christ Gods nature is Fatherly and sweete to us , Christ in the Gospell is our head , therefore wee goe boldly to God in Christ , and Christ by his Spirit brings us to his Father , we may boldly lay open our soules in prayer , and all our complaints before him as to a Father , we come not as malefactors to a judge , as slaves to a Lord , but as children to a father , as a wife to her spouse , with open face in the Gospell , wee behold God , that is , with boldnesse we goe to him : the Gospell by shining upon us takes away a Spirit of feare , and bondage , the more we see Christ the lesse feare , the more love the lesse feare , the more we see the grace of God in Christ , it diminisheth a Spirit of feare , and puts into us a Spirit of love and boldnesse , for it presents to us in Christ , full satisfaction to divine justice , that when we offer Christ to the Father whom he hath sent and sealed for us , God cannot refuse a Saviour of his owne sending , and sealing and appointing to satisfie his justice , therefore wee goe boldly to the throne of grace , it is a mervailous priviledge , that wee see God clearely in the Gospell , with open face , with a Spirit of boldnesse , the vayle of ignorance being taken away , for the sight of God to a conscience that is naturall , and is not convinced of the mercy of God by the Spirit , it is a terrible sight , a guilty conscience cannot see a man but it trembles , it cannot see a judge without trembling , and will not the trembling conscience , the guilty soule , flee from the face of God a pace , that trembles at the sig●t of a man ? What is so contrary , as the nature of God , to the nature of man out of Christ ? the unholy , impure , and uncleane nature of man to the pure , holy nature of God , if Christ had not taken our nature , and sanctified it in himselfe , and satisfied justice in it , what boldnesse could this uncleane nature of ours have had to goe to the holy God● let us I beseech you be wrapped up in admiration of the singular love of God to us , especially in the dayes of the Gospell , that now we see in a glasse , in a cleare glasse the love of God in Christ , and with open face boldly we may goe to God. Sometimes when the soule is bold in sinne , it weakeneth boldnesse and faith , and makes us looke upon that object that our sinnes hath deserved , upon a wise God : for howsoever we may behold his glorious face in Christ , yet if we behold sinne against conscience , God will hide himselfe , Christ will hide his face , and hide the promises , and leave us to terrours of conscience , and the soule shall not apprehend his gracious face in Christ , but that correction that our sinne hath deserved , God hath power over the soule , and makes the soule appreh●nd what obj●ct he will , and he presents to a bold soule that runnes into sinne what it deserves , hell for the present ; there is no terrours to the terrour of a Christian that is bold in sinne , till God shine upon him in his grace againe , sinnes against conscience especially wasting sinnes , weaken fai●h , that wee cannot goe so boldly to God , therefore those that say when they sinne against conscience , that all the cause of their griefe is because they doe not conceive the free mercy of God , they are ignorant of Gods wayes , God is wise , and though hee pardon sinne , ( as sinne is pardoned in heaven , before it be pardoned in the conscience ) they shall never be pardoned in thy conscience , till God have made thy conscience smart for it , and God will let wrath into thy conscience , and thy faith shall stagger , it is a sinne for faith to stagger , it should not doe so , but it will ●remble , and quake , till wee have humbled our selves before God. What is the way , after wee have had boldnesse and sweete familiarity with God , and it hath beene interrupted by sin , how shall we recover our selves ? Surely , to apprehend our sinnes to be pardonable in Christ , and that God is an everlasting Father , and that the covenant of grace is everlasting , and that there is mercy in Isra●ll , for this thing , and the conceite of mercy , must worke our hearts to griefe and shame that is certaine : for marke in the Gospell , Come unto me all ye that are weary , and heavy laden , hee cals us when we find our consciences afflicted , and tormented , Hee came to save that which was lost : by the blessed power of the Spirit , & the blood of Christ is as a fountaine for Iudah , and Ierusalem to wash in , and the blood of Christ purgeth us from sinne , and Christ bids us for daily trespasses aske pardon , daily therefore conceive goodnesse in God still , an everlasting current of mercy , and this must work upon us griefe , and shame , and recover and strengthen our faith againe , for Gods children after breaches arise the stronger , rather then ever they were before , but this onely by ●he way , we see here how Gods glorious grace is conveyed to us , and what is wrought in us to apprehend it , a spirituall eye to see it , in the glasse of the Gospell , and with open face wee behold it , wee may goe boldly to the throne of grace . I beseech you let not this priviledge be forgotten , this priviledge of the Gospell , what is the glory of the times we live in , but Gods face discovered in Christ ? in the Gospel faith is wrought in us , to apprehend this , to see Gods face openly , and that we may come boldly with Benjamin our elder brother , come with Esaus garments , come with Christ , and wee cannot be too bold , remember alway there must be a reverent familiarity , because hee hath Majesty mixed with his bowels of mercy , both are mixed together , beames and bowels , so our carriage to him must bee loving and familiar , as he is full of bowels of mercy , but then he hath Majesty , a reverent familiarity is fit for a father , and for so gracious , and so sweete a God , therfore that phrase wee see in the Scriptures , We goe boldly , and cry Ab. ba Father ; Father is a word of reverence , that is , we goe boldly to God in Christ , & open our wants as to a Father , with love , and reverence , as it is said here , with open face , let us not forget this priviledge . We all . Here is the generality , Wee all , before , in Moses time , hee alone went into the Mount and saw God , but now , We all , ●ewes , and Gentiles , where the Gospell is Preached , Wee all . Therefore , you see here the Church is enlarged by the comming of Christ. And it was a comfort to Saint Paul , and to all good Christians , to thinke of the inlargement of the Church , by taking in the Gentiles , as it will be a comfort hereafter to thinke of the inlargeing of the Church , by taking in the lewes againe . The more the better in religion . Why is it a priviledge for many , that we all ? because in matters of grace and glory there is no envy at all , all may share without prejudice , all cannot be Kings here upon earth , nor all cannot bee great men , because the more one hath , the lesse another hath , but in Christ and in Religion , all may be gracious , God respects every one , as if there were none but them , hee respects all as one , and one , as if there were none but he , every man in solidum ( as Civillians expresse it ) entirely enjoyeth Christ , as if there were none but he , he is to all as one , and to one , as if there were none but hee , there is no envy as I said , in grace and glory , where all may share alike , and that is the reason why it is alway comfortable , to thinke of community in Religion it is joyned with comfort . And indeed so it is matter of comfort to see a communion of many in one : for what is the misticall body of Christ Iesus , but many members joyned in one body , under one gracious and glorious head ? and therefore it is a deformed sight to see fraction ; and disunion it is that the divell rules in , divide & rule , it is fit for the devill , God and Christ rule in union , the same Spirit of God that knits the members to the head by faith , knits the members one to another in love , and all grace is derived from the head to the members , as they are united to the body , if there be therefore disunion , there is no grace conveyed so farre as there is disunion , there is no grace conveyed from the head : for the body growes up as compact under one head . Therefore let us labour to cherish union , and as we hate distraction it self , so hate distraction and division , for dissipation causeth distraction , therefore by all meanes labour for union , especially now wee are to take the Communion , that is a seale of our Communion with Christ by faith , and one with another ; by love let us labor to bring our hearts to a holy Communion , none gaines by disunion , but the devill himselfe , alway his pollicy is to make the breach greater where any is , therefore let us labour by all meanes to bee united , the more joyne together in the blessed mysteries of the Gospell ; the more comfort , and the more glory when all live , and joyne together in holy things , of God , and in sweete love one to another , it is the glory of that place , and society , and state , so much for that , We all . And are changed . I shewed before , how mans happinesse stands partly in commnnion with God , and partly in his conformity , and likenesse to God. And surely whersoever there is communion , there will be conformity . This conformity is here set downe springing from communion . We all behold the glory of God , now reconciled in Iesus Christ , what doth that beholding worke ? a conformity , we are Changed into the same Image , from glory to glory . In these words we see , First , a necessity of a change , changed we must be : Then in this change , there must bee a patterne of conformity , wee are changed into the Image of Christ , who is the pretotipe , the first type , and Idea of all perfection , we are changed into the same Image . And then , how this change is wrought to the Image of Christ , it is by beholding the glory of Christ in the Gospel , there is a transforming power , in beholding the glory of Gods mercy in Christ , it is not a delighting object , onely to see the mercy of God in Christ , but it is a powerfull object that hath an influence upon the soule . And then the state of man after this change , it is a glorious condition , Wee are changed from glory . And then it is a growing condition , wee are changed from glory to glory , still till wee come to that pitch , where there can be no growth , when the soule shall bee filled with the fulnesse of God , as the Apostle speakes , when the soule shal have ( all the powers that it hath to receive , and retaine , & comprehend ) al the corners of it filled , so we grow from glory to glory till then , these things follow one another : To begin with the first . There is a necessity of a change . In the state we are , wee must bee changed , as Christ tels Nichodemus , there must bee a change , and such a change as is a new birth , it must bee all new , as a bell , if there be but a cracke in it , it must be new molded , and cast againe , it is good for nothing else , so the soule of man , if there be but a flaw , but a cracke all is naught , it must be cast , and molded againe anew , we must be set in tune againe , all is out of tune , before the soule can make any sweete harmonie in the eares of God , there must bee a change , there is no comming to Heaven without a change , what neede I presse this , it is so easie a point in religion ? except wee be borne anew , wee cannot enter into heaven . But to cleare from evidence of reason the necessity of a change in the whole man. First , because we are in a contrary state to grace , and to God , we are dead , there must be life in us before wee come to heaven , we are enemies , and of enemies wee must be made friends ; how shall we be sit for communion else with God , wherein our happinesse stands , without conformity ? communion is between friends , before those that are in an opposite condition can bee friends , there must be an alteration , and this alteration it must be on Gods part , or on our part : Now who must change , God that is unchangeable , or wee that are corrupt , and changeable ? God will not change , there is no reason hee should , hee is goodnesse it selfe , alway unchangeable , his perfection stands in an indivisible point , he cannot alter a whit , there is not a shaddow of change in God , therefore , when there is difference betweene God and us , the change must be on our part , we must be changed , as it is Rom. 12. and other places , In the Spirit of our mindes , wee must bee wholly molded anew , where there is a condition so opposite , as the frame of our hearts is to God , he being holinesse , and we a masse and lumpe of sinne , of necessity there must bee a change , God intends in the Gospell to bring us neere himself , and Christs end is to bring us to God , as it is 1 Pet. 3. 18. all the Gospell is to bring us back to God from whom wee fell , now our nature as I sayd is defiled , and unholy , and we cannot bee friends with God , till there be a likenesse in disposition to God , therefore our natures must be sutable to the sweete , and holy , and pure nature of God in some measure . We enter into a covenant with God , in the covenant of grace , and how can we maintaine the covenant of grace , without some likenesse to God and Christ ? in that regard of necessity there must be a change , and this change must be on our part , as we see in an instrument , those strings that are out of tune , are brought to them that are in , so it is we that must change and alter and not God , God is alway unchangeable like himselfe in his love , and it is our comfort that he is so unchangeable in his mercy , and holinesse , and justice , therefore I say the chang must be on our part . Flesh and blood ( as it is ) cannot enter into heaven , that is , the nature of man , as it is corrupted , we must have new judgements of things , and new desires , and new esteeme , new affections new joyes , new delights , new conversation , new company , all the frame of the soule must be new , there must be a new bent of soule , it must be turned another way , the face of the soule must looke cleane another way , whereas before it looked to the world-ward and to things below , now it must looke to God-ward and heaven ward : therefore those that are in their pure naturalls , that feele no change in themselves , what shall we thinke of them ? they are not in the state of grace , for of necessity there must be a change : There is a double change , reall , and graduall . First a reall change , from ill to good . And then a graduall change , from better to better , from glory to glory . The first change is from the state of nature to grace , at our first conversion , when God puts the first forme , and stampe upon us . And then a change in grace , from glory to glory , wee must bee changed . Then againe we all expect glory in heaven , and how can wee doe that except we befitted for it ? the Church is the fitting place for glory , we enter into heaven in the Church here , we are hewed and squared here , if we bee not holy here , wee shall never enter into heaven , there must be a change begun here if ever it bee perfected in heaven , no uncleane thing shall come there , as soone as ever Sathan an Angell of light sinned , he was tumbled out of heaven , it will brooke no uncleane thing , no uncleane thing shall ever come there againe , therefore our nature must be altered sutable to that place , and glorious condition , before we come to heaven , except we be new borne , we cannot enter into the Kingdome of God , there is direct Scripture for it : Beloved this is forgot , men trust to the grace and mercy of God , and looke not after a ch●nge , and this holds many from imbracing the Gospell in the truth of it , from knowing Christ as the truth is in him , they heare they must be changed , which they are unwilling to , they beleeve that God is mercifull , and that Christ dyed , &c. they snatch so much of the Gospell , as may serve to build them up in selfe-love , so farre they thinke all is well , but when they see such grace as must teach them to deny ungodlinesse , and worldly lusts and such grace as must change and alter them , this they cannot brooke , they are content to goe to heaven if they may have it in a way to hell , in maintaining their corruptions , being proud and covetous , and worldly , as they are , this must not be of necessity , there must be a change . Nay I say more , beside the former reasons , the soule that truely desires mercy and favour , desires alwayes power against finne , pardon and power goe together , in Gods gift and in the desire of a Christians soule , there is no Christian soule but hee desires the grace of sanctification to change him , as much as the grace of pardon , for he lookes upon corruption and sinne , as the vilest thing in the world , and upon grace , and the new creature , as the best thi●g in the world , there is no man changed but he hath those apprehensions of sanctification . Remember this against some weake conceites likewise , that would have ▪ all the change in justification , they rent Christs Offices , as if he were all Priest , and not a King to governe , as if he were righteousnesse , and not sanctification , as if he had merit to dye for us , and to give us his righteousnesse and no efficacy to change our natures , as if in the covenant of grace God did not write his law in our hearts , but onely forgive our sinnes , hee doth both in the covenant of grace , and where God makes a combination , we must not breake it , efficacy and merit , justification , and sanctification , water and blood goe together , there must bee a change : but to follow the point a little further . There must be change , because no holy action can come from an unchanged power and faculty , actions spring from powers and faculties , they are sutable to them , therefore there must bee a change in the powers , and faculties of the soule , before there be a change in the life and conversation , these three follow in nature . The forme , and living , and being of things , and powers , And action issuing from the power ; so in the life of grace and sanctification there is a power , and ability to beleeve in God , and to be holy , and to love God , and then the actions of love Spring from that power , we live and then we have a power to move in nature , being , and life , and moving goe together , so if wee have a being in grace , we have a power to move ; I beseech you therefore consider the necessity of a change , of the inward man , of the powers , & faculties of the soule , can the eye see without a power of seeing , or the eare heare without a faculty of hearing ? can the soule performe sanctified actions without a sanctified power ? it is impossible . And especially the alteration and change is in the will , which some would have untouched they would have it free , those that would have no more given to grace than needes must , but grace workes upon the will most of all , divinity rules the will especially : for the bent of the will makes a good , or a bad man , and the desires of the will carry the whole man with it , we are as the bent is of our will , we are as the choyse of our will is , if the choyse and bent , and by as be the right way , by the Spirit it is good ; if the will bee not inclined , and wrought to goe the best way , there is no worke of grace at all , though all grace come in through the understanding enlightned , that is the first , yet it goeth into the will , it passeth through the understanding into the will , and it puts a new taste , and rellish upon the will , and affections . Well you see therefore that the grace wrought in the Gospell , it is not a meere perswasion , and intreaty , &c. but a powerfull worke of the Spirit entring into the soule , and changing it , and altering and turning the bent , and inclination of the will heaven-ward , whereas by corruption of nature , turnes the soule downeward to things below , when the Spirit of God entreth into the soule , it is not onely by meere outward perswasion , to leave it to the liberty of will , but it altereth the taste of the will , the soule is carried up ▪ and is shut to things below , it useth the world as though it used it not , we must have great conceites to the worke of grace , the Scripture hath great words of it , it is an alteration , a change , a new man , a new creature , new birth , &c. we see the necessity of a change . Againe another reason is this , God where he cals and dignifies he also qualifies , Princes cannot qualifie those they rayse , but God whom he advanceth to glory he fits and qualifies for glory , where he bestowes his mercies and favours to life everlasting , he calls to great matters , and hee also changeth them . If Saul were changed when he came to bee a King , in regard of a new quality , shall wee thinke that God will call any to the participation of his glorious mercy in Christ , in pardoning their sinne , and accepting them to life eternall , but he will change them ? No , whosoever he calls to glory he changeth , and altereth their dispositions , to bee fit for so glorious a condition as a Christian is called to , there must bee a change . Proud men love not to heare of this , it is a prejudice to their former authority , what , I that was accounted ▪ a wise man , now to be a foole , I that was accounted so and so , to alter all my frame and course , and to turne the streame another way , the world will say I grow madde ? I say because grace altereth and changeth all , Old things are past away , and all things are become new , those that are carnall and proud , cannot indure a change ; because it is some prejudice to their reputation , but it must be so if they looke for salvation , thus you see that point prooved enough . Into the same Image . The patterne to which wee are changed , is the image of Christ. It is a rule , and a true rule , the first in every kinde is the measure of all the rest , it is the Idea , the patterne , and platforme of all the rest ; now Christ is the first , for hee is the first borne , the first fruites , the first beloved , therefore he is the patterne of all the rest , and the measure of all other , the nearer we come to Christ the better we are , for that that is the measure of a thing , the nearer it answereth to that the better : Now Christ is the best , and our nature in Christ is joyned to the God-head in one person , therefore we are changed to the likenesse of Christ , the second Adam , for as before we are changed we are corrupted , and depraved according to the likenesse of the first Adam after his fall , and as before his fall , if he had not fallen we had beene borne according to his likenesse that is good and righteous , so now being fallen , as soone as by faith wee are planted , and grafted into the second Adam we are changed into his likenesse : Christ as it were it Gods master-peece , that is , the excellentest worke and devise , and frame of heaven that ever was , to set up such a Mediator , to reconcile justice and mercy , in bringing God and man into one person , now Christ being Gods Master-peece the best and : most excellent frame of all , he is fit to be the patterne of all excellency whatsoever , therefore hee is the Image , the Idea , the patterne , and platforme of all our sanctification . Christ the second Adam is the Image into which we are changed , we are not changed to the Image of the first Adam by grace , but to the Image of the second Adam : There is from him a derivation of all good , opposite to all the ill wee drew from the first Adam , wee drew from the first Adam the displeasure of God ; by the second , we obtaine the favour of God by his death , and satisfafaction ; with the wrath of God , we drew corruption from the first Adam , in the second wee have grace , from the first Adam wee have death , and all the miseries that attend death , and follow it . In the second Ada● we have life and all happinesse , till it end in glory ; In a word , whatsoever ill we have in the first Adam , it is repaired abundantly in the second , when we are changed into his Image , therefore , when you read of the Image of God in the New Testament , it must be understood , of the Image of God in Iesus Christ , the second Adam . Now this Image confists in knowledge , in holinesse and righteousnesse , if we compare Col , 3. with Ephes. 4. this was perfect in Christ , who was the Image of his Father , and wee must bee like Christ , the second Adam in sanctification . Now the grounds why wee must bee conformable to the Image of the second Adam , and not to the first , are these ; Because the second Adam is farre excelling the first Adam , and as I said , we must be conformed to the best Image , as wee have borne the Image of the first , so we must beare the Image of the second , as it is in 1 Cor. 15. And then the Image of God in the second Adam , is more durable : for all excellencies , and grace is more firmely set on Christ then ever they were upon Adam , it is set upon him with such a character and stampe , as shall never bee altred , when God set his Image on the first Adam , it was raced , and decayed , and lost by the malice of the devill , because it was not set on so firmly , Adam being a man , and a good man , yet hee was a man changeable ; But Christ is God man , in one nature , God hath set such a stamp of grace on the humane nature , being eternally united to the God-head , that shall never be altred , therefore we are renewed according to the Image of God , as it is stamped on Christ , not as it was stamped on the first Adam . And that is the reason , why the state of Gods children is unalterable , why , being once gracious they are so for ever , if God set the stampe of the Spirit of Christ on them , it is firme , as it is upon Christ , it never alters in Christ , nor in those that are members of Christ , the alteration is in growth from better to better : Gods children sometimes a little deface that image by sinne , security , and the like , but as a peece of coyne that is a little defaced , yet it hath the old stampe still , and is acknowledged for good coyne , so a Christian in all desertions , in the worst state , he hath the stampe still , though it be darkened by his carelessenesse , yet after it receives a fresh stampe , it is an everlasting stampe , when once wee are Gods coyne , wee are never reprobate silver , and all is , because we are renewed according to the Image of Christ , and grace is firmely set in our nature in Christ , so sure that all the devils in hell cannot race it out , and hee is the quickening Spirit , and therefore able to transforme us to his likenesse , better then the first Adam was , therefore the Image of God is the likenesse of the second Adam , and wee are changed into that . Now the reasons why the second Adam changeth us into his owne Image are many ; First , because hee is a powerfull head that changeth all his members , a powerful roote that changeth all his branches into his owne nature , a powerful husband that changeth his owne Spouse , I say , he is a quickning Spirit , a publicke person , and the roote of all beleevers as the first Adam , was of us all , as wee are naturall men . Againe , it is meete that brethren should bee all a alike , therefore , as it is in Romanes 8. Wee are predestinate to bee conformed to Christ , hee is the first among many brethren , the chiefe brethren must bee all alike , therefore wee being predestinate to salvation , it was fit we should be predestinate to be conformable to our elder brother , that brethren might bee of one nature and disposition , it is fit that the husband and wife should be of one disposition , Christ is the husband , and wee are the Spouse , therfore by grace he alters , and cleanseth , and purgeth his Spouse , as it is , Ephe. 5. He loved his Spouse , and gave himselfe for it , that he might purge it , and make it a glorious Spouse . It is meete the wife should be the glory of the husband , as S. Paul saith , that is , that she should reflect the excellencies of her husband ; therefore that the Church might be the glory of Christ , and reflect the excellencies of Christ , she is changed to bee like Christ more and more daily , there is a kind of congruity that brethren should be like , and that the Spouse and the Husband should be alike , therefore God hath ordained that we should be like him in a threefold degree , in suffering , in grace , and in glory , whosoever will bee like him in glory , must be like him in grace , first Gods election , and ordaining must have its issue , that is , the representation of the likenesse of Christ in our natures . Againe , the end of Christs comming was to destroy the workes of the devill , to deface all Sathans workes , especially his worke in us , the image of Sathan in our dispositions , for every man by nature , carries the image of the devill on him , till the Image of Christ be stamped on , and the image of Sathan raced out : for in man there is naturally an opposition to the truth , a hatred of God , and of good things , now Christ comming to dissolve the workes of the devill , puts out this image , and sets his owne stampe and Image upon the Soule , therefore unlesse Christ change us to his owne Image , hee should misse of the end of his comming , these , and many such reasons there are to prove , that wee are restored , according to the Image of Christ Iesus , and why Christ will change us to his owne likenesse , to adde one more ; The end of Christ is , that wee should enter into a sweete communion with him , therefore he will set such a stampe upon us , as he may delight in us , and bee friends , now if hee should not change our natures , what correspondence could there be betweene Christ and us , now when he hath altred , and changed us , he lookes on us as carrying his stampe and image . Vse . 1 If this be so , that we are changed into the image of the second Adam , lesus Christ ; Then I beseech you , let us labour every day more and more to study Christ , that so by beholding Christ , wee may be transformed into his likenesse ; for the looking upon Christ is a transforming sight , therfore let us looke into his disposition , as it is set forth in the Gospell , and to his carriage , and looke to his priviledges that so wee may receive grace for grace , grace sutable to his grace , disposition sutable to his disposition , conversation sutable to his conversation , and priviledge , and prerogative sutable to his pre rogative , that wee may bee like him every way . What was his disposition , and carriage ? it were too large to unfold it to you as it is in the Gospell , but because we must be changed into the Image of Christ , it is good to looke to that picture , that wee may resemble that Image as much as may be , you see in the Gospell how he carryed himselfe To his Friends . Enemies . the Devill . Himselfe . You see how full of love he was , what drew him from heaven to earth ? and so to his crosse , and to his grave , but love to mankinde , you see how full of goodnesse he was , he went about doing all the good he could , how much good doth that speech savour of that Paul speakes of him , It is a more blessed thing to give than to receive , see how full of zeale he was , he whipped the buyers and sellers out of the Temple , he was full of goodnesse , it was his meate and drinke to doe good , it was as naturall to him as for a fountaine to streame out . And as I sayd for his carriage toward his friends to those that were good , how sweete and indulgent was he , where there was any beginnings of goodnesse he did incourage it , he never sent any backe againe , but those that went backe againe of their owne head , as the young man , Christ sent him not backe , he was so full of sweetenesse to weake Christians , nay he discovered himselfe most to the weakest , hee was never more familiar with any than with the woman of Samaria that was an adultresse , and Mary that had beene a sinner , how sweetely did hee appeare to her first ? how sweete was he to sinners when they repented , how ready to forgive and pardon ? see it in Peter , hee never cast him in the teeth with his Apostacy , he never upbrayded him with it , he never so much as tells him of it , onely he lookes upon him , and afterward Lovest thou me , &c. hee would not quench the smoaking flaxe , nor breake the bruised reede , so gentle and sweete a Saviour have we , hee was sweete to those that were good in the lowest degree of goodnesse , nay where there was but a representation of goodnesse , as in the young man , he kissed , and imbraced him , when he came and sayd , What good thing shall I do● to inherit eternall life , hee imbraced him , and made much of him ; and so to the Pharisee , Thou art not farre from the kingdome of God , he laboured to pull him further , he was of a winning , gaining disposition , those that were good he loved them , and carried himselfe so to all as much as might be , shall we not labour to be of his disposition ? not to set people further off , but to be of a gayning , winning nature . See how obedient hee was to his father , Not my Will but thine be done , both in active , and passive obedience in all things he looked to his fathers will , being ●ubordinate to him , wheresoever there is subordination there ought to be obedience ; now there is a subordination to God as our Father in Christ , therefore wee should labour to be obedient even to death as Christ was , our happinesse stands in subordination , the happinesse of the inferiour is in subjection to the superiour that may doe him good , therefore we must be obedient to God as Christ was , wee see hee prayed whole nights . For his owne particular how holy , and heavenly was he , he takes occasion of vines , of stones , of water , of sheepe , and all things to be heavenly minded , to rayse his soule upon all occasions , and when hee rose from the dead , and conversed with his disciples what was his talke ? he discoursed all of matters , of the kingdome of heaven , so his whole disposition was heavenly , and holy in himselfe ; and patient in wrongs done to him , he did not returne injury for injury , you see how meeke he was ; I give you but a touch of every particular , you may by proportion apply the rest , he was in his owne particular holy , and heavenly , and full of purity , and holinesse , and heavenlinesse . What was he to his enemies ? did he call for fire from heaven , when they wronged him , was he all on a heate ? when his poore Disciples being more flesh than Spirit , would have fire from heaven ; You know not what spirit you are of , saith he , he shed teares for those that shed his blood , Oh lerusalem , Ierusalem , &c. that afterward crucified him , and upon the crosse you see there to his very enemies , Father forgive them , they know not what they doe , so then if we will be like to Christ , consider how he carryed himselfe to God in devotion , and obedience , and how in himselfe hee was full of purity and holinesse , unspotted every way , how to his friends , to all that had any goodnesse in them , and how to his enemies , he prayed for his very enemies . And for the Devill himselfe , deale with him as Christ did , that is , have no termes with him , although he come to us in our nearest friends , hee came to Christ in Peter , Sathan avoyd , saith he , if the devill come to us in our wives , in our children , in our friends , avoyd Sathan , Sathan comes to us sometime in our friends , to give corrupt judgement to maintaine false causes , to doe this or that that may cracke our conscience , discerne the devill in our best friends , for sometime they may be the trunkes of the devill , the devill may conveigh his Spirit through Peter , let us immitate Christ , discerne betweene our friends love , and the subtilty of the devill in them , and be able to give them an avant , avoyd Sathan : wee see Christ when hee encountred Sathan , he fights not with Sathans weapons , and when he was to deale with his instruments , but with the Word of God , he gives not reproach for reproach , nor sophistrie for sophistrie , but It is written , shewing that we must encounter Sathan with Gods armorie , with weapons out of the booke of God. And then when Sathan would confesse him , and make much of him , Oh thou art the Sonne of God , he would have nothing to doe with him , so those that are manifestly led with the Spirit of Sathan , and would presse kindnesses on us , have nothing to doe with them so farre : as we say of the devill , he is not alway a lyer , but he alway cozeneth , so take those that are lead by the Spirit of the devill , that are Iesuited Papists , they lye not in all , but there is cozening in all , for all is but snaring kindnesse and gifts that will hurt more , all offers from Sathan , and those that are led with the Spirit of Sathan , wee ought to suspect , as Christ we see when Sathan offered him a kindnesse , hee saw he was to bee tooke heed of , therefore saith he away , you and your kindnesse ; so have nothing to doe with devillish men , those are best at ease , and prosper most that have least to doe with them , those that see they are alway deceivers though they be not alway lyers , those that are nearest hostility prosper best , thus you see a taste of Christs carriage to his friends , to his enemies , to Sathan : and for hypocrites hee speakes Woe to them , he hated them above all the proud Pharisees . I might spend much time in going over particulars in the Gospell , to see what expressions there are of Iesus Christ. Vse 2 I beseech you make this use of it , when in the Gospell you reade of any expression , of his love and gentlenesse , of his obedience and humility , in washing his Disciples feete ; and Learne of me for I am meeke , &c. and Come unto me all ye that are weary , and heavie laden , then thinke this is the expression of my blessed Saviour , the socond Adam , to whose Image I must bee conformed , and transformed , and changed , and therefore when you are moved and tempted to sinne , from your owne corruption , or from Sathan , reason thus with your selves , would our blessed Saviour if he were upon earth doe thus , would hee speake thus , would he not doe thus if he were here now , would he not be ready to doe this good turne ? surely he would , and I must bee changed into his Image and likenesse , therefore let me consider what my blessed Saviour would doe in the like case , surely our blessed Saviour would not staine , and defile his body , he would not make his tongue an instrument of untruth to deceive others , he would not bee covetous and injurious : Art thou a Christian or no ? If thou be a Christian thou hast the anoynting of Iesus Christ , that annoynting that was poured on him as the head , it runnes downe to thee as a member , as Arons oyntment ranne downe to his skirts , if thou be the skirt of Christ , the meanest Christian , thou hast the same grace if thou be a Christian , and therefore thou must expresse Christ , that as thou art partaker of his name , so thou must be partaker of his anoynting if thou be a Christian why doest thou thus ? doth this suite with thy profession ? dost thou carry the Image of Sathan , and dost thou thinke to bee a Christian , except it be in tytle and profession onely ? No , there is no Christian , but if he be a true Christian , he is changed into the likenesse of Christ , into his Image , therefore it is a good thought upon all occasions , every day to thinke what would my blessed Saviour say , if he were here ? and what did he in the like case , when he was upon earth ? I must be led by the Spirit of Christ , or else I am none of his , therefore let us shame our selves when we are moved by our corruptions , and temptations to doe any thing contrary to this blessed Image . And consider the more we grow into the likenesse of Christ , the more wee grow in the love of God , who delights in us as hee doth in his owne Sonne , This is my beloved Sonne , in whom I am well pleased ; now the more like we are to Christ , the more hee is pleased with us . And the more we shall grow in love one to another , for the liker pictures are to the first patterne , the liker they are one to another , so the liker wee grow to Christ , the liker we are one to another , and the more like , the more love . Who keepes Christ a live in the world , but a company of Christians that carry his resemblance , as wee say of a childe that is like his father , this man cannot dye as long as his sonne is alive , because he resembleth his father , so as long as Christians are in the world that have the Spirit of Christ , Christ cannot dye , he lives in them , and Christ is alive no otherwise in the world , than in the hearts of gracious ' Christians , that carry the picture and resemblance of Christ in them . But how are we changed into the likenesse of Christ ? how come wee to be like him ? When once we beleeve in Christ , we are graft into the similitude of his death , and into the likenesse of his resurrection ; it is a point somewhat misticall , yet it is stood upon in the Scriptures , in Rom. 6. especially at large . How come we to dye to sinne , by vertue of Christs death ? and to live to righteousnesse by the fellowship of Christs resurrection ? it is sayd we are transformed into the likenesse of Christ , the phrases of Scripture shew it , but to stand upon these phrases a little . Beloved as it was in Christs owne person , when Christ dyed , whole Christ dyed , and was crucified , but yet the death it selfe , the crucifying was terminate , in the humane nature , the humane nature dyed , and not the Godhead , yet by reason of the union , whole Christ dyed , and was Crucified , the Lord of glory was crucified , as the Scripture speaks , and as it was in Christ naturall , so it is in Christ misticall , whole Christ misticall was crucified , whole Christ misticall is risen againe , notwithstanding the crucifying was terminate in Christ the head , not in the members as his death was terminate in his humane nature it ended , and was confined in that , so this crucifying belonged to the head , and the head rose , yet whole Christ , all beleevers as soone as they are one with Christ , by reason of the misticall union , they are dead and crucified in Christ their head , and risen and sit in heavenly places , in Christ their head , so then a true beleever , when he is made one with Christ , he reasons thus , my corruption of nature , this pride of heart that naturally I have , this enmity of goodnesse , this is crucified , for I am one with Christ , when he dyed I in my head did dye , and this pride and covetousnesse , and worldlinesse , this base and filthy carnall disposition , was crucified in Christ my head , I in my head was crucified , and I in my head now am risen , and sit in heaven , therefore now I am in some sort glorious , therefore I minde things above in my head , and therefore because of the necessary conformity of the members to the head , therefore I must more and more dye to sinne , be crucified to sinne , and rise by the Spirit of Christ , and ascend with him , the more I know , and consider , and meditate of this , the more I am transformed into the likenesse of his death and resurrection ; but to goe a little further . Quest. What things in Christs death did especially discover themselves to us , ( when we once beleeve ) to our comfort ? Ans. Three things . In regard of us , wonderfull love that he dyed for for us . In regard of sinne , wonderfull hatred that hee would dye for sinne . And wonderfull holinesse and love of grace , he shewed his hatred of sinne , that hee would shed his heart blood for it , and wanting the glory of God as it were , by feeling the wrath of God for a time , even in hatred to sinne . There were these two affections pregnant in Christ upon the crosse , wondrous love for us to dye for us , and wondrous hatred of sinne to purge it , for which he dyed , and wondrous holinesse from whence hatred of sinne came ; whence doth hatred of sinne come but from wonderfull purity , and holiness , that cannot indure sinne . Thus when the soule considers it is one with Christ , it hath the same affections that Christ had , Christ in love to us dyed , can I apprehend that love of Christ when hee dyed , and was crucified , and tormented for my sinne , but out of love , I must hate sinne againe ? And when I consider how Christ stood affected to sinne upon the crosse , when hee dyed to purge it , and to satisfie for i● , c●n I have other affections , being one with him , then hee had upon the crosse ? I cannot , so whether I consider his love to me , or the hatred he bore to sinne , considering my selfe one with him , by a mysticall union , I shall have the same affection of love to him , and bee like him every way , to love what hee loves , and to hate what hee hates . I cannot but hate sinne , and hating sinne , I must act his part anew , that is , as he dyed for sinne , so I dye to sinne , as hee was crucified for it , so it is crucified in me , as he was peirced , so hee gives corruption a stabbe in me , as hee was buryed , so my corruption is buryed , and as he dyed once never to dye againe , so I follow my sinnes to the grave , to death , and consumption of old Adam , that hee never riseth againe , so I say , the consideration of my union with Christ , that I in Christ did dye , and was crucified , because my head dyed , and was crucified . And then it puts that affection into mee that was in Christ , and makes me act Christs part , to dye to sin daily more and more , these , & the like thoughts are stirred up in a christian , which Saint Paul aimes at , in Rom. 6. and other places . So by the vertue of his resurrection , I am conformable more and more , to the graces in him , for as the power of Gods Spirit raised him up , when hee was at the lowest , when he had beene three dayes in the grave , so the Spirit in every Christian , ray seth them up at the lowest to comfort , to a further degree of grace , more and more , nay , when they are fallen into any sinne , or any affliction for sinne , the same power that raised Christ when hee was in the grave ; for our sinnes in the lowest humiliation that could bee , it raiseth them from their sinnes daily , that they gather strength from their sinnes , the power that raised Christ at the lowest , raiseth a Christian at the lowest in sinne , and in affliction for sinne , for when he is tripped , and undermined by his corruptions , God by that power that raised Christ at the lowest , recovers and strengthens him , and makes him afresh revenge himselfe upon his sinne , and when hee is at the lowest , in the grave , the same power will raise him like Christ every way , so you see how we are changed to the liknesse of Christ. How shall wee know then whether we have the Image of Christ stamped upon us , or no ? If wee be changed into the likenesse of Christ , we shall be changed in our understandings , to judge of things as he did , his ayme was to please his father in all things , if we have the same ends , and the same opinion , and esteeme of things , he judged matters of grace , and of the kingdome of God above all other , for the soule is more worth then the whole world , see the judgement that he passed upon things : Seeke ye first the Kingdome of God , and all other things shall be cast upon you . We must bee changed in our judgement , if we will have his Image upon us . Wee must bee like him in our will , in our choyce , in the cleaving , and purpose , and resolution of our will , wee must have the bent of our soule , as his was , our soules must be edged , and pointed as his was , wholly for heaven , and the Kingdome of God : And so for our affections there must bee a change in them , in our love , and joy , and delight , we must love , and joy , and delight , in whatsoever he did . Now the way to stirre us up to this , is to see what Image wee naturally carry , and to see our selves in the glasse of the Law , if a man consider thus , if Christs Image be not upon me , I carry the image of the devill , this would make him labour to get another Image upon him : For beloved at the day of judgement , Christ will not owne us , if he see not his Image upon us , Caesar will owne Caesars coyne , if hee see his image upon it . Whose image and superscription is this ? Give unto Caesar , that which is Caesars . If Christ see his stampe on us , he will owne us at the day of judgment , or else not . Naturally we are all opposite to Christ , naturally wee are full of pride and mallice , of the spirit of the world , and the devill , get out this by all meanes , or else Christ will not owne us at the day of judgement , hee will not looke upon us , he cannot abide to see us , if we have not his image , wee must beare the image of the second Adam , as wee did the image of the first . Againe , the law of God that was written in Adams heart , it is expressed , and coppyed out , there see our selves , there see all the curses , there see our selves guilty of the breach of every commandement , if wee understand the law spiritually , that desire of women , and revengefull thoughts , are murther , and adultery , understand the law spiritually , and see our selves in that glasse , see our selves utterly condemned , this will make us flye to the glasse of the Gospell , that we may be changed into the Image of Christ. There is another image that we more desire to be changed into , we are transformed into the likenesse of the world , cast into the mould of the times , we labour to have those opinions that the times have , and those wayes of getting , and rising to preferment that the world hath , and to have that carriage and disposition every way that the world hath , and so frame to the spirit of the world in al things , that so wee may not be observed by others , and crossed in our pleasures , and preferments , and profits , wel , this desire to be transformed into the likenesse of the world , to have the spirit of the world , what will it come to in the end ? The world shall bee condemned , if wee will bee condemned with the world , let us labour to bee transformed into the opinion of the world , and to goe with the streame , and the errours of the time , if we desire to be damned . The world must bee condemned , it is the kingdome of Sathan wherein hee rules , therefore , there is no image or likenesse for us to be transformed into , if we will bee saved , and have comfort , but the Image of Christ , and can wee have a better likenesse to be transformed into , then the image of him , by whom wee hope to be saved ? then to be like him from whom wee hope for so great a matter as Salvation is . Againe , that wee may be changed into the likenesse of Christ , let us fix our meditations upon him , and we shall find a change we know not how , insensible , as those that stand in the Sunne , for other purposes , they find themselves lightned , and heate , so let us set our selves about holy meditations , and we shall finde a secret insensible change , our soules will be altered and changed , wee know not how , there is a vertue goes with holy meditation , a changing , transforming vertue , and indeed we can think of nothing in Christ , but it wil alter and change us to the likenesse of it selfe , because we have all from Christ , can wee thinke of his humility , and not be humble ? can wee thinke , was God humble , and shall base wo●●es be proud , shall I bee fierce , when my Saviour was meeke , can a proud fierce heart , apprehend a sweete meeke Saviour ? No ; the heart must bee sutable to the thing apprehended , it is impossible that a heart that is not meeke , and sweetened , and brought low , should apprehend a loving , and humble Saviour , there must be a sutablenesse betweene the heart and Christ : As hee was borne of a humble Virgin , so he is borne and conceived in a humble heart , Christ is borne , and conceived , and lives , and growes in every Christian , and in a humble , and lowl● heart , made like him by his Spirit , that is the wombe . The heart that is sutable , that is the heart that hee is formed in . Againe , to be changed into this image , when we are once in the state of grace , let us looke to the remainder of our corruptions , the best of us shall see , that that will make us looke after Christ , look to our world limindednes , to our passions , to our rebellions , to our darkenesse and deadnesse of spirit , and then goe to Christ ; Lord thou hast appointed Christ , to be a head , to be a full vessell , that of his grace , wee might have grace for grace , hee was annoynted with the oyle of gladnesse above his fellowes , but for his fellows , I am earthly minded , hee is heavenly , I am full of rebellions , of lusts , all is at peace in him , the Image of God is perfect in him , and hee is a head to infuse grace , a head of influence as well as of eminence , he is not onely above me , but he hath all grace for me , therefore goe to Christ , I need thy heavenly mindednesse , and some portion of thy meekenesse , of thy spirituall strength , I am weake , and darke , and dead , shine on me , thou haste fulnesse for mee , so goe to Christ , and draw upon every occasion , vertue , and life , from Christ our head , this is to know what is meant by being transformed to Christ our head . There are two conformities beloved exceeding comfortable to us , and wee must meditate on both . First , Christs conformity to us , he was transfigured into our likenesse , he became man in love to us , not onely man , but in the forme of a servant , base man , he tooke mans nature , and mans base condition , Phil. 2 , here is the ground of our comfort , that Christ tooke our forme , hee transfigured himselfe to our basenesse , and shall not we labour to be transformed , to be like him , that out of love stooped so low to bee like us ? let us but thinke of this beloved , our blessed Saviour tooke our nature on him , pure and holy by his Spirit , he followed sinne to death , he was conceived , and lived , and dyed without sinne , to satisfie for sinne , and now by his Spirit , hee cleanseth out sinne , he pursued , and chased out sinne from his conception , in all the passages of his life , so we should be like him , drive away sin , get the Spirit , that our nature in us , may be as it was in him , holy , and pure , and spirituall , shall he be conformed to us , and shall not we conforme to him , many such reasons , and considerations there bee , to moove us to be changed into the Image of Christ. Christ in this worke of changing is all in all , for first of al by Christs death and satisfaction to divine justice , we have the Spirit of God that doth all , for the Spirit is the gift of Gods love , next to Christ , the greatest : Now Christ having reconciled God , God being reconciled gives the Spirit , our sinnes being forgiven , the fruite of Gods love is the Spirit , so wee have the Spirit by the merit of Christ. Againe , we have it from Christ , as a head derived unto us , we have the Spirit for Christ , and from Christ , Christ receives the Spirit first , and then he sendsit into our hearts , so for Christs sake , and from Christ as a head , we have the Spirit . Againe , from Christ we have the patterne of all grace whatsoever , to which wee are changed , the patterne of all grace is from Christ , he begins to us in every grace . Againe , in the fourth place , the reasons inducing are all from Christ : for we are not only changed by power , but by reason , there is the greatest reasons in the world to be a christian , and to come out of the state of nature , when our understanding is enlightned to see the horrible state of nature , with the angry face of God with it , and then to have our eyes opened at the same time to see the glorious , and gracious face of God in Iesus Christ , here is the greatest wisedome in the world to come out of that cursed state to a better : now the reasons of this change are fetched from Christ , that by knowing Christ , we know by reflection the cursed state out of him , and to see the glorious benefits by Christs redemption , & glorification , these set before the eye of the soule , and then the heart wrought upon by these reasons ; if Christ gave himselfe for me , shall not I give my selfe to Christ , Paul hath his heavenly Logicke , Christ dyed for us , that we might live to him , so we have the merit of the Spirit from Christ , the derivation of the Spirit from Christ as a head and the patterne of grace from Christ , and the inducing reasons all from Christ , in this changing to his Image . Againe in that Christ is the Image to which wee are changed , let us learne if we would see any thing excellent , and comfortable in our selves , see it in Christ first , there is nothing comfortable in man but it is in Christ first , as the first Image , the first receiver of all , Christ Iesus himselfe , if wee would see the love of God see the love of God in Christ our head first , in him that is Gods beloved , if we would see the gifts that God hath blessed us with spirituall blessings , but it is in Christ , we have it from our head first , if we would see Gods favour , This is my beloved Sonne in whom I am well pleased , I am well pleased in him , and in all his , that are one misticall body with him , if we would see comfortably our ill done away , our sinnes removed , see it in Christ abased , in Christ crucified , and made a curse , see them all wiped away in the crosse of Christ : If we would see glory upon the removall of our sinnes , see it in Christ first , he is first risen , and therefore wee shall rise , he is ascended and sits in heavenly places , therefore we ascend and sit in heavenly places with him , all that we have or looke to have comfortable in us , see it in the first patterne , and platforme in Christ , the reason is cleare in Rom. 8. We are elected , and predestinate , to be conformed to the Image of his Sonne , we are predestinate to bee conformed to Christ in all things , to be loved as hee is , to bee gracious as he is , to rise to be glorious , to be freed , and justified afterward from all our sins , as he our surety was , wee are ordained to be conformable to him every way . In a word the flesh of Christ it was holy , it was a suffering flesh , and then a glorious flesh , now it is glorious , so our nature must be like this Image , it must be sanctified flesh , by the same Spirit that sanctified the masse that hee was made of in the wombe , it must be suffering flesh , in conformity to him , for the flesh that he tooke was suffering flesh , and he had a Kingdome of patience before he had a Kingdome of glory , so we must goe through a Kingdome of patience to the Kingdome of glory & then upon conformity in holinesse with Christ , comes our conformity in glory , when wee are content to be conformed to Christ in our suffering flesh , then wee shall be conformed to Christ in our glorious flesh , for our flesh must be used as his was , it must be holy and patient , and suffering , and then it shall be glorious , so in all things we must looke to Christ first , hee must have the preheminence . Beloved of all contemplations under heaven , there is no contemplation so sweete and powerfull , as to see God in Christ , and to see Christ first abased for us , and our selves abased in Christ , and crucified in Christ , and acquitted in Christ , and then rayse our thoughts a little higher , see our selves made by little and little glorious in Christ , see our selves in him rising , and ascending , and sitting at the right hand of God , in heavenly places , see our selves by a Spirit of faith , in heaven already with Christ , what a glorious sight and contemplation is this ? If wee first looke upon our selves what we are , we are as branches cut off from the tree , as a river cut off from the spring that dyes presently , what is in us but we have it by derivation from Christ , who is the first , the spring of all grace , the summe of all the beames that shine upon us , we are as branches cut off , therefore now to see Christ , and our selves in Christ , this transformes us to bee like his Image , it is the sweetest contemplation that can be . We see this change is wrought by beholding , the beholding the glory of God in the Gospell , it is a powerfull beholding , for saith he , we are changed by beholding , to the Image of Christ ; sight workes upon the imaginations in bruite creatures , as Labans sheepe , when they saw the party coloured roddes it wrought upon their imaginations , and they had lambes sutable : will sight worke upon imagination , and imagination worke a reall change in nature ? and shall not the glorious sight of Gods mercy , and love in Christ , worke a change , in our soule , is not the eye of faith more strong to alter and change than imagination naturall ? certainely the eye of faith apprehending Gods love , and mercy in Christ , it hath a power to change , the Gospell it selfe together with the Spirit , hath a power to change , wee partake by it of the divine nature . This glasse of the Gospell hath an excellencie and an eminencie above all other glasses , it is a glasse that changeth us , when wee see our selves and our corruptions in the glasse of the law , there we see our selves dead , the law findes us dead , and leaves us dead , it cannot give us any life , but when we looke into the Gospell and see the glory of God , the mercy of God , the gracious promises of the Gospell , wee are changed into the likenesse of Christ whom wee see in the Gospell : it is an excellent glasse , therefore that hath a transforming power to make beautifull , such a glasse would be much prized in this proud world , such a glasse is the Gospell . Therefore let us b●● in love with this glasse above all other glasses whatsoever , nothing can change us but the Gospel , the Gospell hath a changing power , as you have it Isay 11. there the Lyon shall feede with the Lambe , &c. For the whole earth shall be full of the knowledge of the Lord : the knowledge of Christ lesus is a changing knowledge , that changeth a man even from an untractable fierce creature , to be tractable , sweete , and familiar , so that the knowledge of God in Iesus Christ , you see it is a transforming knowledge , and changeth us into the Image of Christ to the likenesse of Christ. Especially upon this ground , that when wee looke upon Christ , and God in Christ , we see our selves there , in the love of Christ , and in the love of God , and thereupon wee are moved to be changed to Christ , not by seeing Christ alone , or by seeing God in Christ alone , but by seeing Gods love in Christ to us , and Christs love to us , for the Spirit of faith which is given together with the Gospell , it sees Christ giving himselfe for me , and sees God the Fathers love in me in Christ , and giving me to Christ , when the Spirit of faith with this appropriation seeth God mine in Christ , and seeth Christ mine , and sees my selfe in the love of God , and in the love of Christ , hereupon the soule is stirred up from a holy desire , to bee like Christ Iesus , that loved me so much , and to be conformable to God all I can : For if the person be great and glorious , and our friend too , there is a naturall desire to be like such to imitate them , and expresse them all we can . Now when wee see our selves in the love of God and Christ , out of the nature of the thing it selfe , it will stirre us up to be like so sweete , and gracious , and loving a Saviour . There are three sights that hath a wondrous efficasie , and they goe together . God sees us in Christ , and therefore loves us , as we are in Christ. Christ sees us in the love of his father , and therefore loves us as hee sees us in his fathers love . Wee see our selves in Christ , and see the love of God to us in Christ , these three sights are the foundation of all comfort , God gives us to Christ , and sees us as given to him , in his election , Christ sees us as given of the Father , as you have it Iohn 17. And loves us as wee are loved of the Father , and then sees us as his owne members , and wee by a Spirit of Faith see Christ , and see our selves in Christ , and given to Christ by the Father , hereupon comes a desire of imitation and expression of Iesus Christ , when we see our selves in Christ God lookes upon us in Christ , and we looke upon our selves in Christ , and when we looke upon the mercy of God in Christ , it kindleth love , and love kindleth love , as fire kindleth fire : Fire hath that quality , that it turnes all to it selfe . Now the meditation of the glorious love of God in Christ it workes love , and love is an affection of changing , love transformes as fire doth , the love of God warmes us , and wee are fit for all impressions , as things that are warme , Iron is a dull and heavy thing , yet when it is warmed it is bright , and plyable , and hath as much as may be , of the nature of fire imprinted upon it , so our dead , and dull , and unflexible , and unyeelding soules become mallyable , and flexible by the love of Christ shining upon them , his love transformes them , and kindles them , so here is the way , how the glory of Gods love in Christ transformes us , because the discovery of the bowels of mercy in God towards us , kindles love to him , and that being kindled it workes likenesse , for love to greatnesse transformes us , it workes a desire to be like those that are great , where there is dependance , there is a desire to be like , even among men , much more considering that God so loves our nature in Christ , and that our nature is so full of grace in Christ as it is , the love of God in Christ , that hath done so much for us , it breedes a desire to be like Christ in our disposition , all wee can . By looking to the glory of God in Christ , wee see Christ , as our husband , and that breedes a disposition in us , to have the affections of a Spouse , wee see Christ as our head , and that breedes a disposition in us , to be members like him . Quest. How shall wee know then that wee see God in Christ , and the glory of God in the Gospell comfortably ? Answ. Hath this sight a transforming power in thee , to the Image of Christ ? to make thee like him ; if it have not a transforming power , it is a barren empty contemplation , that hath no efficacy or comfort at all , so farre as the sight of Gods love in Christ , breedes conformity to Christ , so farre it is graciour and comfortable , see therefore whether thou art transformed to the Image of Christ , if there be not a change , there is no beholding of Christ to speake off , no man ever sees the mercy of God in Christ by the eye of faith , but he is changed . For beloved , as there must be a change , so it is in this order , from beholding the mercy of God in Christ , for can you imagine that any soule can see it selfe in the glasse of Gods love in Iesus Christ , that it should see in the Gospell Christ , and in him , God reconciled unto him in particular , but that soule out of the apprehension of Gods love in Christ , will love God againe , and be altered and changed ? It is impossible such a sight therefore , whereby we see our selves in this glasse , as when we looke in a glasse and see our owne Image , we see our owne selves in Christ , and the love of God , such a sight altereth and changeth alway , it works love , and love is the worker of imitaiton : for what doth make one labour to expresse another , in their disposition , carriage , and conversation ? Oh it is love , as children imitate their Parents , love is full of invention , and of this kinde of invention , that it studdies to please the person loved , as much as it can every way , hereupon we come to be desirous to be like Christ , because we see the glory of Gods mercy shining in Christ. The adversaries of the grace of God , they fall foule upon us , because we preach justification by the free mercy , and love of God in Christ ; Oh say they , this is to dead the spirits of men , that they have no care of good workes . Beloved , can there bee any greater insentive , and motive in the world , to sanctification , to expresse Christ , and to studdy Christ , then to consider what favour and mercy wee have in Christ ? how we are justified , and freed by him , by the glorious mercy of God in Christ ? there cannot be a greater , therfore we see here , they depend one upon another , by seeing in the glasse of the Gospell , the glory of God , we are transformed from glory to glory : An excellent glasse the Gospell is , by seeing Gods love in it , wee are changed : The Law is a glasse too , but such a glasse as Saint Iames speakes of , that when a man lookes into it , and sees his duty , he goes away , and forgets all , the Law discovers our sinne and misery . Indeed it is a true glasse , if wee looke there , wee shall see the true picture of old Adam , and of corruption , but it is such a glasse as workes nothing upon us , but when this glasse is held out by the Ministers of the word , whose office it is to hold the glasse to people , when they see the love of God in Christ , this is a changing transforming glasse , to make them that were deformed , and disfigured before , that bore upon them the image of Sathan before , now to be transformed to be like Christ , by whom they must bee saved . Is there any studdy in the world , therefore more excellent then that of the Gospell , and of the mercy of God in Christ , that transformes & changes men from one degree of grace to another , as it followes in the Text. Therefore , those that finde themselves to be the old men still that have lived in corrupt courses , and doe so still , let them not thinke to have any benefit by the Gospell , they deceive themselves , they never knew God : for hee that saith he hath communion with God , and walkes in darkenesse , hee is a lyer , Saint Iohn gives him the lye , for God is light , how can a man see himselfe in the love of God , and remaine in a darke state opposite to love , will it not alter a man ? It will not suffer him to live in sinnes against conscience , let no man that doth so , thinke he hath benefit by Christ , that knowledge is but a notionall knowledge , a speculation , a swimming knowledge , it is not a spirituall knowledge , because wheresoever the knowledge of God in Christ is to purpose , there is a change , and conversion of the whole man , there is a new judgement , and new affections , the bent and byas of them is another way then they were before , there is a change which is called a turning in the Scripture , those things that were before them before , are now behind them , and those things that were behind them , are now before them , whereas they turned their backe upon God and good things , now they turne their faces , they looke God-ward , and Heaven-ward , and to a better condition ; for this change is nothing else but a conversion : therefore a man may say as hee said , I am not I , those that have seene Christ , it makes them differ from themselves , this sight workes a change . If there were not a change it would make God forsworne , as it is Luke 1. in Zacharies song , He hath sworne that being delivered out of the hands of our enemies , wee should serve him without feare in holinesse and righteousnesse all the dayes of our lives : If any man therefore say he is delivered from his enemies , that he thinkes hee shall not be damned and goe to hell ; and yet doth not live in holinesse and righteousnesse , he makes Gods oath frustrate , for Gods oath joynes both together , He hath sworne that being delivered out of the hands of our enemies , we should serve him without feare , without slavish feare , but with a feare of reverence , in holinesse and righteousnesse , all the dayes of our life : Whosoever therefore are in a state of deliverance , have grace granted them whereby they may serve God in holinesse , and righteousnesse all the dayes of their life , they are changed into the same Image . From Glory to Glory . By glory is meant especially grace here , and that which accompanies the grace of God , the favour of God , when wee are perswaded of it by the Spirit , by which grace is wrought in us , upon grace in us there followes peace , and joy , and comfort , and many such things which the Scripture accounts to be glory . We say there are foure degrees of the glory of a Christian. First initiall glory , in his first conversion , and thereupon the knowledge of his deliverance from that cursed and damnable state that he is in , the knowledge likewise of his title to life everlasting , he comes to have friendship with God , he comes to have his nature renewed that he may be friends with God , there must be an assimulation by the Spirit like God in a holy disposition : Now upon the favour of God wee come to be friends with God , and to have our natures altred , and hereupon comes those glorious qualifications , as peace , and joy , and consolation in all conditions , and liberty , and boldnesse to the throne of grace , this is glory beloved . Is it not a glory to be friends with God , and to have God deale with us as friends , to reveale his secrets to us of his love , and grace in Christ , to discover the hidden mysteries of his love to us , that was hid from the beginning of the world ? we never know it till our effectuall calling , till our first conversion , for God to be friends with us all our life , Abraham was the friend of God , and then to have our nature renewed , to have our shame layd aside : indeed sin makes us shamefull , it is the dishonour , and abasement of the soule : The very change of our nature to bee such as God may delight in , this is glory , the Image of God is glory , therefore in Rom. 3. it is sayd we are stripped , and deprived of the glory of God since the fall , that is , of the Image of God by Adams sinne , whereby we resembled God in holinesse , so grace whereby we resemble God is the Image and likenesse of God , and that is the glory of man ; If one should aske what is the best glory of a man ? that intrinsicall glory , that charactarizeth a man indeede , it is the stampe of Christ upon him , the Image of the second Adam , in his soule to be like him . And hereupon those glorious qualifications that follow upon it , glorious peace , and glorious joy , glorious and unspeakeable comfort , above all discomforts whatsoever , as indeede the comforts of religion , are comforts triumphing , and prevayling above all discomforts , there are no comforts but those in religion ; that are above the discomforts we meete with in this world , for what can bee set against the wrath of God , against hell and damnation , but the comforts of the Gospell , now when a man is in the state of grace , and hath these glorious things following him , sweete and glorious peace that passeth understanding , that all the world , and all the devills in hell cannot shake , and joy in the holy Ghost , and comforts above all discomforts whatsoever . And then glorious liberty he hath to come into the presence of God upon all occasions , being a friend of God , are not these things glorious beloved ? and these belong to every Christian. Now as a Christian growes in assurance of his Salvation , and further friendship with God , and further peace , and joy , and comfort , there is a further degree of glory , the growth of grace is glory , therefore in 2 Pet. 1. hee followes the point at large when we adde grace to grace , he saith it gives a further entrance , into the kingdome of God : for the Kingdome of God is begun in grace here , and the further we grow in grace , the more we enter into the kingdome of grace , and the further we enter into that , the nearer we are to the Kingdome of glory . The next degree of glory is when the soule enjoyes the presence of God in heaven , then the upshot and conclusion , the closure , and consummation of all , at the day of judgement , when body and soule shall bee united againe , then is perfect glory , here it is insinuated , when hee saith we are changed from glory to glory , that is , from grace to grace , till all end in glory , which is the perfection of all in heaven , when body and soule shall bee both glorious , From glory to glory . In this is considerable , first that grace is glory ; And then that grace being glory , is growing in a continuall course till it come to perfection , wee grow from glory to glory , from one degree of grace to another . Grace whereby wee resemble Christ is glory , and indeed so it is , for the Image and likenesse of God is our glory , what was Adams glory ; but his likenesse to God ? he was created in Gods Image , and what is our glory ? to be like Christ , therefore grace is our glory . Mans perfection is his glory , but the renewing of Gods Image in grace is mans perfection , therefore it is his glory . That which makes a man terrible to all opposites whatsoever is glory , but grace makes a man terrible to the Devill , and to wicked men , both grace in one man , and grace in the Church , for the Church is Terrible like an army with banners , when the Ordinances of God are set up in glory , and there is glorious obedience to them in the Church , it is terrible to the enemies as an army with banners , for there is a luster and glory in all that is Gods , both in the persons of beleevers , and likewise in the Ordinances of God ; grace is glorious as the wise man saith , Wisedome makes a mans face to shine . Is not wisedome a glorious thing , to see a wise understanding man able to guide himselfe and others ? it puts a beauty upon a man , to be a wise , and understanding man : humility makes a man glorious , for it makes God put glory upon a man when a man is glorious , and understands it not , as Moses when his face shined , he knew not that it shined himselfe , many humble men are glorious and thinke not so , they are glorious , and they shine , though they see it not . It is not a glorious thing to be taken out of our selves , to deny our selves , to offer a holy violence to our selves , and to our corruptions , is not this a glorious thing , when others lye grovelling like slaves under their corruptions , to stand vnmoveable in all the changes of the world , and in all entercourse of troubles to stand as a rock in the middest of all unmoveable , founded upon the love of God in Christ , and the hope of glory after , not to be shaken with the winde of temptations from his standing , at least not to be shooke off his standing , this is glorious to have a constant Spirit . Is it not glorious to have admittance boldly by grace , to goe into the presence of God at all times , to be prevailer with God , faith overcomes , not onely the world but God himselfe , it bindes him with him owne promise ? is not faith a glorious grace that triumphs over the great God himselfe , binding him with his owne Word and promise ? Is not love a glorious grace , that melts one into the likenesse of Christ ? beloved get love , it is the onely artificiall worker of imitation , it melts us into the likenesse of Christ it constraines , it hath a kinde of holy violence in it , no water can quench it , wee shall glory in sufferings , for that we love , nothing can quench that holy fire that is kindled frō heaven , it is a glorious grace . Hope , what doth it ? when it casts anchor in heaven , it keepes us in all the waves , it purgeth our natures to bee like the thing hoped for , there is no grace but it is glorious , so that grace is glory , the Image of God is glory , it makes a man glorious , it makes him shine . Beloved doe but represent to your thoughts , such a one as Ioseph , of a sweete , wise , and loving Spirit , it is an excellent state , to see a man in his place , in the common wealth , what a glorious sight is it to see a Ioseph , a Nehemiah , to see a man like Paul , all on fire for the glory of God , and the good of the Church , the care of all the Churches lay upon him , the conceite of a man shining in grace , what a glorious representation in our thoughts is it . And so in men now living , when we see wisedome , and love tending to the common good , when wee see a spirit of mortification , when wee see a Spirit of love , that is not for it selfe but for other men , a Spirit of love above selfe-love , all for the good of others , as Christ went about doing good , It makes them so lovely and glorious , as that no object in the world is so glorious , as to see a man in whom the Image of Christ is , it puts a glory upon him . Besides it puts an inward glory upon a man , when it makes him rejoyce , The Spirit of glory rests upon him ; nay in imprisonments and abasements , take a good man in any condition he is glorious , his carriage is glorious , you shall not see flesh and blood , no revengefull humor , when flesh and blood is subdued , and nothing appeares in a man , but the Image of Christ , he is a glorious creature , in the greatest abasement that can be , when Paul was in the stockes , what a glorious condition was he in , when he sung at midnight when the Spirit of glory was upon him , to see the Martyres suffer without revenge , to pray for their enemies , that they had a Spirit that conquered all wrongs , and feare of death , and displeasure of men , a triumphant Spirit above all things below , to r●yse them above incouragements , and discouragements , what a glorious thing was this , to see a man in his right principles , with the Image of God upon him , he sees all things below beneath him , this is glorious to see a man that overcomes the world , that cares no more for the offers of preferment on the right hand , or for threatnings on the other hand , all is nothing to him , he breakes it as Sampson did his cords , to see such a victorions spirit , is not this glorious ? to see a glorious soule , that is above all earthly things whatsoever , that tramples the world under foote , as the Woman cloathed with the Sunne , treades the moone under her foote ; the Church cloathed with Christ , who is the glory of the Church , tramples all earthly things under feete , grace is victorious and conquering , prevayling over those corruptions that prevayle over ordinary men . A Christian as David , when he had Saul in the Cave , overcomes himselfe , it is an argument of a great deale of strength of grace . Christ overcame himselfe on the crosse , he prayed for his enemies , so when the nature of man is so subject to the power of grace , that though there be rebellions in us ( as there will be , while we are in this world ) yet they cannot overpower the principle of grace , all this while a man is a glorious Christian , because he is not subject to the common humors , and infirmities , and weakenesses of men , therefore that makes a Christian glorious , when he brings every thought , and affection , and every corruption as much as may be , to the subjection of the Spirit of glory , to the Spirit of Christ in him , though old Adam stirre in him , yet he brings him downe that hee doth not discover himselfe to the scandall of the Gospell , and profession , and to the weakening of the love of good things , in the hearts of others it shall not break out , he subjects these rising thoughts , here grace is glorious . Another man cannot doe this , he cannot love God , he cannot deny himselfe , hee cannot resist temptations not inwardly , he may forbeare an action out of feare , but a Christian can love , and feare , and delight in good things , and he can resist , and hee can enjoy the things of this life , in a subordinate manner to better things , a worldling cannot doe it , there is a glory upon a Christian , a derivative glory from Christ , for we shine in his beames , wee are changed according to his Image from glory to glory . Object . The thing is not much questionable that grace is glorious , but it may bee objected doth grace make one glorious , then how comes the world to despise such as have grace ? such as are like Christ ? I answere it is from blindnesse , Answ. from Spirituall drunkennesse , and madnesse , they cannot discerne of things , they are besotted , they see no difference ; therefore they cannot discerne things that are excellent , but take a man in his right principles , take a sober man , and he will see an excellency in a Christian above himselfe . Againe grace is not made so much of oft times in the world , because it is joyned with so many infirmities , our life is hid with Christ , it is hid under infirmities , and under afflictions oft times , and being hidden it doth not appeare so much in this world . And then againe however men force upon themselves a contempt of grace , and of the best things , yet notwithstanding it is but forced , for their conscience stoopes at it , witnesse conscience when it gives evidence on their death bed , take a man when he is himselfe , when he is sober , when he is best able to judge , when those things are taken from him , that obscured and darkened his judgement , and then you shall have him justifie all things that are good , both grac● and the meanes of grace . Againe it must be so , that we may bee conformable to Christ , the world misguideth the state of a Christian , they thinke them vile and base persons , so they did Christ the head of the Church , you see how Christ was esteemed , his glory was vayled with our nature , and with misery a while , but it sparkled out oft times in his miracles : Now this was that hee might suffer , and performe the worke of Salvation , for the devill nor the wicked world would never have done that they did to him , if his glory had broken forth to the full luster of it . So it is with the body misticall of Christ , the world misjudgeth of them , it appeares not now what they shal be hereafter , nor what they are now indeed , because God will have them conformable to Christ : If so bee that the glory of Christians were discovered in the true lustre , who would wrong a Christian if they did see him indeede to be a member of Christ , and an heire of heaven , the care of Angels , and the price of Christs death , if they did see him in his excellency , all the world would admire him , and make another man of him , then of Potentates , and Monarches ; but how then should he be conformable to his head in afflictions ? the head was to save us by death , hee must be abased , the world must take him as a strange man , and we that must be conformed to him , wee must passe as unknowne men in the world , but not so unknowne , but that grace breakes out sometimes to admiration , and imitation , and when it hath not imitation , it stirres up envy , and mallice in others , in the children of the devill , therfore , notwithstanding all objections , grace is glory , it makes us like Christ , who is glorious , who is the Lord of glory . And then it drawes glory with it glorious peace , and glorious comfort , and joy in the Holy Ghost , the attendants of grace in the hearts of Gods people , is it not as I said a glorious thing , for a man to have that peace in him that passeth all understanding , that shall settle , and quiet his soule in all tumults in the world , when all things are turned upside downe , for a Christian to stand unmooveably built upon the Rocke : Whence comes this glorious pitch , but from grace , grace , and peace , one follow another , then for a man to have inward joy and comfort in the midst of afflictions , and disconsolations in the world , it is a wonderfull and a gloriousthing , it in called joy unspeakeable , and glorious grace , therefore in regard of that that followes it , in this world it is glory . Hence it is , that the wise man saith , that the Righteous is more excellent then his neighbour , hee is more glorious then another man , as pearles are above pebbles , he is more excellent in life , in death , and after death especially , for there is a growing from glory to glory , he is glorious in life , more glorious in death , when his soule shall be put into glory in heaven , and most of all glorious , when Christ shall come to be glorious in his Saints , as it is in ● Thess. so he is excellent in life , and in death , and for ever , for another man , that is but a man , a man , said I , nay , if a man be but a man , hee is either like a devill in subtilety , or a beast in sensuallity , hee carries the image either of a beast , or of the devill , besides a man , a righteous man therefore that hath the Image of God stamped upon him , hee is better then another man every way , for hee is in a higher ranke of creatures , grace sets a man as farre above other men , as other men are above other creatures . At the first the creatures reverenced God in Adam , they came and tooke their names from him , they were subject to him , so grace is a glorious majesticall thing , wicked men , even Herod reverenced grace in Iohn Baptist , and evill men reverence it in their hearts , in Gods people , though their mouthes speake against it , a Christian is a Spirituall man , as reason lifts a man above other creatures , so the Image of God set upon a man , it lifts , & raiseth him above other men . Vse . 1 If grace , and the Image of God , and Christ , in us be glory , and make us excellent , let us all labour for grace above all things , we all as I said before , desire liberty , and as we desire liberty , so wee desire glory , but we know not the way how to come to it , in seeking liberty , wee seeke licensiousnesse , in seeking glory , we seeke it from men , that cannot give it , we seeke glory in outward things that are nothing , what is the glory of all outward things , but the shining of a rotten peece of wood , in the night time ? or as a glow-worme ? what is all this glory , but a flash ? it is nothing , if we would seek true glory indeed , as naturally all doe , let us seeke grace , thereby we resemble Christ , the Lord of glory , thereby wee are glorious in the eyes of Christ , thereby wee are glorious both without and within , though this glory for the present bee hid , thereby we are terrible to the devill , and all enemies : For ever since his head was crushed by Christ , that broke the Serpents head , he is afraid of mans nature in Christ , he is afraid of Christians , as knowing that they be better then himselfe , and hee shall bee judged by them ere long , the devill shall be judged by Christians , therefore let us studdy for this glory , a man is never glorious till he be a Christian. It is said of Antiochus that he was a vile person , what , though hee was a King ? yes ; let a man be never so great in the world , if he be a wicked man , a man that dishonoureth his tongue , that shold be his glory , that hath not the language of Canaan , that dishonors , and defiles his body , that should be the Temple of the Holy Ghost , a man that carries a malicious , and malignant Spirit , that hath the image of the devill in his soule , if hee bee never so great a person , he will be vile ere long , when all relations shall end in death , all excellencies must bee layd downe in death , therefore seeing all other excellencies cannot keepe a man from being a vile person , let us labour for that that will put a glory upon us , labour for the Image of Christ to be stamped upon our soule . There is a great humour in this age in looking to peeces of workemanship , if a man have skill to discerne a peece as they call it , it is more then ordinary : Beloved , what a vanity is this ( though these pictures be lawfull , they are a kind of mute poetry ) but what is this to the having of the glorious Image of Christ stamped upon us , to bee glorious in the eye of God and in the very judgement of carnall men ? There is nothing so excellent as grace , and nothing so base as sinne , indeed there is nothing base but sinne , and nothing excellent but grace , so that Gods children , not onely in their glorious riches , and prerogatives to be the Sonnes of God and heires of Heaven , are glorious , but they have an inward glory : The Spouse of Christ is glorious within : Insomuch that Christ is in love with his owne graces , he wonders at his owne graces in his children . Vse 2 Againe , oppose this to the scorne and hatred of the world , base minded persons that disgrace goodnesse , that their illnesse may bee the lesse discerned , they labour to make all alike , all they can by slaunders , at least that their illnesse may not appeare , oppose the judgment of Gods Spirit that esteemes grace glory a gainst all the judgement of the base world : Beloved , they shall know one day , that those that they despise shall judge them , and their hearts secretly tell them so , what makes them maligne men better then themselves ? they have a secret conceit , he is above me , The spirituall man judgeth all things , he is a man that discernes by a spirituall eye , he judgeeth and condemneth my wayes , and hereafter he will judge mee , a secret conscience in him , makes him feare a good man , though hee deprave and maligne him , yet his heart stoupes . Vse . 3 Againe , is grace glory , when God sets it on us , shall wee cast our crowne in the dirt ? shall wee defile , and blemish our glory by sinniug against conscience ? wee forget our excellency , that grace is glory , it teacheth us how to carry our selves to our selves : If there be grace is us , let us be honorable to our selves . It is a good caveat that wee should be venerable to our selves , that is , Christians should take a holy state to themselves . What ? I that am an Heire of Heaven , I that am a King , I that am a Conquerour , I that am the Sonne of God , I that am a Freeman , should I tangle my selfe with these things , shall I goe and staine my selfe ? Is it not an unsightly thing to see a golden pillar daubed with dirt ? or to see a crowne cast in the dirt ? God hath put a crowne upon me , he hath made me a King , he hath made me an Heire of Heaven , hee hath made me his Sonne , he hath put a glory upon mee , shall I abase my selfe to devillish base courses ? No , I will be more honorable in my owne eyes . Let us thinke our selves too good for the base services of Sathan , these thoughts we should take to our selves , these are not proud thoughts , but befitting our condition , when wee are tempted to any base course whatsoever it is , it is contrary to my calling . Vse 4 And let us comfort our selves in the worke of grace , though it bee wrought in never so poore a measure , in all the disparagements of the world , for those that are besotted with false vaine-glory , they have the eyes of their soules put out , and dimmed , and dazled with false glory , they cannot judge of the glory of a Christian , they want eyes , therefore let us bee content to passe in the world as hidden , Christ passed concealed in the world , onely now and then , the beames of his glory brake forth in his miracles , so wee must be content , for our glory is hid in Christ , for the most part , and it is clouded with the imputations and malice of men , and sometimes with infirmities , as it will in this world , let us comfort our selves with this , that wee are glorious howsoever , and glorious within , and this glory will breake out in a holy conversation , and it is better to be glorious in the eyes of God , and Angels , and good men , and in the consciences of ill men , then to have glory from their mouthes , mallice will not suffer them to glorify them with their mouthes , but their consciences must needes stoope to goodnesse , for God hath put a majesty into goodnesse , that any man that is a man , that is not a beast , that hath naturall principles , will reverence it , and the consciences of such men wil make them speake the truth one day , and they shall say We fooles thought these men mad , but , N●w wee see our selves fooles : therefore in the disparagements of worldly men , that know not where true glory lies , let us be content with this , that God hath made us truely glorious , by working a change in a comfortable measure , let us comfort our selves in this . Vse 5 Againe , by this wee may know whether wee have grace in us or no ; If we thinke grace to be glory , let us have tha● judgement and conceit of grace of the change of our natures , ( by the Spirit of God , and the truth of God ) as the Holy Ghost hath here , calling it glory , that very judgement shewes that there is an alteration in our affections , that we are changed , in the spirit of our minds , that we have a right conceite of heavenly things : for none but a Christian indeed can judge grace to be glory , that can truely thinke so : for if a man thinke grace to be glory truely , if hee be convinced by the power of the spirit , he will be gracious : for there is an instinct in all men by nature , to glory in something you have the gulls of the world , they glory in somthing , in swaggering , beastly courses , you have devillish men glory that they can circumvent others , rather then men will have no glory , they will glory in that that is shame indeed , man having a disposition alway to glory in something , if hee be convinced that grace is glory he will be gracious : Therefore , I beseech you enter into your owne soules , and see what conceites you have of the Image of God , of the graces of Christianity , and then certainely it will raise a holy ambition , to have that stampe set upon you . Againe , this is another evidence that a man is gracious , if he can looke upon the life of another that is better then he , with a conceite that it is glory , and loving of it as glory , many men see grace in other men , but with a maligning eye , they see it to disgrace it , for naturally this is in men , they are so vaineglorious , and ambitions , that when they see the lives of other men outshew theirs , instead of imitation , they goe to base courses , they obscure and darken that light with slanders , that they will not imitate in their courses . This is in the better sort of men , the prouder , and greater sort of men , what grace they will not imitate , they will defame , they will not be outshined by any thing ; therefore , those that can see so farre into the life of another man , as they love it , and honour the grace of God in another man , it is a signe there is some worke of glory begunne in them , men can indure good things in bookes , and by reports , and good things of men that are dead , &c. but they cannot indure good things running in their eies , especially when it comes in a kind of competition , and comparison , they love not to bee out-shined . From glory to glory . Wee see the state of Gods children here , and the state in Heaven , come both under one name , both are glory . The children of God are Kings here , they shall be Kings in Heaven , they are Saints here , as they be Saints in Heaven , there is an adoption of grace , as well as an adoption of glory , Rom. 8. There is a regeneration here , of our soules , there is a regeneration of soule and body then . We are new creatures here , and we shall be new creatures there . Quest. Why doe all come under one name , the state of glory in Heaven , and the state of grace here , is there no difference ? Answ. Yes , but the difference is in degrees , and not otherwise : for Heaven must be begunne here , if ever wee meane to enter into Heaven hereafter , we enter into the subburbs here , we must be new creatures here , we are kings here , we are Heires apparant here , we are adopted here , we are regenerate here , we are glorious here , before we be glorious hereafter , therfore beloved , we may read our future state in our present , wee must not thinke to come de scelo in celum , ( as he saith ) out of the filth of sinne to Heaven , but Heaven must be begunne here , you see both have the same name , grace and glory . Therefore , wouldst thou know , what thy condition shall be afterwards ? read it in thy present disposition , if there be not a change , and a glorious change here , never looke for a glorious change hereafter , what is not begunne in grace , shall never be accomplished in glory , both grace here , and glory hereafter , comming under the same name it forceth this . And likewise it is a ground of comfort , for why have we the same terme here , when we are in the state of grace , why are we decked and adorned with the same title , as wee shall bee in heaven ? It is partly for certainety , grace is glory as well as the perfection of it is glory , to shew that where grace is truely begun , it will end in glory ; all the powers in the world cannot interrupt Gods gracious progresse and way ; what is begun in grace , will end in glory , where the foundation is layd , God will be sure to put up the roofe , he never repents of his beginnings , Salomon saith that the righteous is like to the Sun , that growes brighter , and brighter , till hee come to his full strength , so the state of the godly growes more and more , from light to light , till hee come to full strength . The state of the wicked is cleane contrary ; the state of the wicked is like the declining day , the Sunne growes downe and downe till it bee twilight , and thence to darkenesse , and then to utter darkenesse , so they being darke in themselves , they grow from the darkenesse of misery , and terrour of conscience to eternall darkenesse , blacke dismall darkenesse in hell , but the state of the godly it is like the course of the Sunne after midnight , that is growing up , up still till it come to mid day , so the state of the godly it is alway on the mending hand , it is alwayes a growing state , it is a hopefull condition , they goe from glory to glory , and therefore let us be assured of eternall glory for the time to come , as sure as we are of the beginnings of grace here wrought , you see then a maine difference betweene the godly and others , other men grow backeward proficere in pejus as we say , they take degrees backe from worse to worse , till they end in utter desolation and destruction for ever , but the other riseth by degrees , till they come to that happinesse that can admit no further degrees , all the glory of the world ends in vanity and in nothing , but the glory of a Christian that begins in grace , you see it proceedes from glory to glory , alway growing and amending : If men were not spiritually mad , would they not rather be in a condition alway amending and growing more and more hopefull still , than to bee in a condition alway declining , and most subject to decline when it is at the toppe . There is no consistence in any humane felicity , but it is in precipite neere a downefall when it is at the highest , Gods children are neere rising when they are at the lowest , there is a Spirit of glory lights , and not onely so , but rests on them , it doth not light upon them , and then goe away , it is not as a flash or blaze of flaxe , or so , but the Spirit rests , and growes still upon them , from glory to glory ; the state of a Christian it is comfortable that is soundly converted , when he shall thinke every day brings me nearer my glory , every day I rise , I am somewhat happier than I was the day before , because I am somewhat more glorious , and nearer to eternall glory , when another wretch that lives in sinnes against conscience , may say I am somewhat nearer hell , nearer eclipsing and ebbing , and declining than before , so every day brings terrour to the one , and matter of comfort to the other . From glory to glory . Grace we see is glory , especially when it is in strength , and the more grace growes , the more glory , the more it shines the more glory : we say of fire , the more it burnes the lesse it smoakes , the lesse infirmity appeares that may disgrace it , the more grace , the more light and luster , and the lesse infirmity : glory belongs to the growth of grace in this world ; for is not a Christian , a glorious Christan , when he is a growne Christian , when he sends a luster as a pearle , when as a glorious light , he shines to the example of others ; when he is able , as Paul saith gloriously of himselfe , I can doe all in Christ that strengthneth me , to want , and to abound , cast him into any condition what you will , he is like himselfe ; cast Ioseph into prison he is Ioseph still , cast Paul in the dungeon he is Paul still , and is never more glorious , than in the middest of afflictions , so grace growing to some perfection is glorious ; Wisedome makes a mans face to shine saith Salomon , so it is true of all other graces in some perfection , they make a man shine , there is nothing in the world so glorious as a Christian that is growne to some perfection , indeed he is so glorious that the eye of the world when it is cast upon him , it stirres up envie , as carnall persons when they see a Christian man unmoveable in the middest of all motions , and unchangeable in all changes , when nothing can alter him , but he goes on , they wonder at the condition of this man , when as indeede his grounds , and resolutions are above all discouragements , or incouragements that the world can afford : David was a King , and a Prophet , and David was a holy man , and David for constitution of body was ruddy , and of a sweete complection , and David for the manner of his Kingdome , was a King of a great people , there were many excellencies of David , oh but what doth David account the prerogative of a man ? Blessed is the man whose sinnes are forgiven , in whose spirit there is no guile , that is , that is truely sanctified in Spirit , that is in the state of justification , and as a witnesse of that , of the forgivenesse of his sinnes , hath a spirit without guile , happy is that man , not that is a King or a Prophet , or a strong man , or a beautifull man , or hath this indowment or that , but happy is the man whose sinnes are forgiven , and whose spirit is sanctified . From glory to glory . We see then that there must be an increase , a growing from glory to glory , there is no stoppe nor stay to be made in religion , there must be of necessity a desire to grow better and better , for glory will grow still to glory , grace will never cease till it end in glory . Both in our dispositions that have it wrought in us , we shall desire it may increase in us the Image of God and Christ , more and more : And in Gods purpose where he beginnes hee makes an end , whether we looke to him , that will not have us , in a state of imperfection , he hath not chosen us to imperfection , but to perfection ; and he hath called us not to imperfection , but to perfection , he hath elected us to perfection , he hath chosen us to be spotlesse , not to be conflicting with our corruptions , and to bee halting alway as Iacob , we shal have perfect strength , we are called and elected to perfection , therefore there is no standing at a stay in religion , there must be a perpetuall growth , it is our disposition to desire and endeavour it still . For beloved it is that that is inbred to all things that are imperfect , to hasten to perfection , till they come to their ubi , to their pitch , we see it in graine , weake graine , till it come to the full growth , it breakes through clods , through harder things than it selfe , there is a nature in corne and seedes , that have a beginning of life in their kinde in them , till those seedes come to growth , they put out themselves with a great deale of strength against opposition , so grace is of such a strong nature , being intended by God to perfection , it will not rest in meane beginnings , but puts it selfe forward still , and breakes through opposition : I will not stand upon the common place of growth in grace , it is a large discourse , and I touched it upon many occasions , you see the necessity of it , there must be a growth from glory to glory . A growth not in parts as we say , for at the first regeneration , in the first beginning , when we are gracious , there is the beginning of a new life , and there is the seedes of all graces , but especially this growth is in intention , and extention , grace growes more and more in strength and extends , and reacheth it selfe further and further to the use of many ; grace growes I say in the intention of it selfe , and extends , and reacheth it selfe to the use of more , the more a Christian lives , when he is in a right state , and frame as a Christian should be , he is of more strength in all particular graces , and doth the more good , and shines more in his life and conversation to others . And likewise as there is a growth in intention , and extention , so there is a growth in the quality and purity of grace : for the longer a man lives , those graces that he hath grow more refined ; when a Christian is but a new Christian , he tasts much of the old stocke , as all fruite at the first will taste of the stocke , so there is no fruite of righteousnesse that comes from a man , at his first conversion , but it tasts a great deale of old Adam , it savours of the old stock , the more hee live , and growes spirituall , the more that that comes from him relisheth of the Spirit , the more refined is his wisedome , the more refined is his love , the more refined from selfelove , his joy and delight is more refined . Object . Hence we may answere an objection by the way , an old man seemes not to grow in grace , he seemes not to be so good a man , not to be so zealous , as when he was young , not so forward . Answ. Beloved , in those that are young , there is a great deale of nature joyned with a little grace , and that grace in them makes a greater expression , because it is carryed with the current of nature , but in age it is more refined , that that is , that knowledge they have is more pure , and more setled , and that love and affection is more refined , there is lesse selfe-love , and that zeale they have it is joyned with more heavenly discretion , there is lesse wild fire , there is lesse strange fire with , though there be lesse heate of nature , that it doe not worke in outward demonstrations to the eye of the world , yet it is more refined , and pure , so grace growes thus likewise in the purity and perfection of it ; Not altogether pure , for somewhat will sticke to our best performances , savouring of the worst principle in nature , for as we carry flesh and spirit alway , so that that comes from them will savour of corruption , yet lesse in a growne Christian , that is a father in Christianity than in another . From glory to glory . Grace is glory in regard of the state before , the least degree of grace is glory in regard of the state of nature ; but grace is not glory properly till it come to a growth , grace is not glorious so in comparison to other Christians , that are growne , in regard of the state of nature , grace is glory take it in the lowest , for is not this a glory for a man to be taken into the fellowship of Christ ? to be the Sonne of God , and an heire of heaven , to have Angels for his attendants , to be begotten by the glorious Gospell , the Word of God that imortall seede , whatsoever thing is about a Christian it is glorious , is not he glorious that hath God the Father , and God the Son the Lord of glory , and the holy Ghost the Spirit of glory , and the glorious Gospell , and glorious Angels for his attendants ? every thing is glorious in a Christian , in every Christian there is this , so grace is a kinde of glory , but notwithstanding wee must not content our selves with that , grace is then especially glory when it comes to growth , we must labour that grace may appeare , what is glory ? properly glory is excellency , and victory over the contrary with manifestation , excellency manifested ; Now a man is sayd to bee glorious in grace , when his grace comes to be excellent in view , and victorious over the contrary with publick manifestation . Vse . 1 Now this we ought to labour for , though grace be glory in respect of the former estate , yet in the ranke of Christians , wee ought to be glorious , that is , more and more gracious , both In regard of God , that God may have the more glory from us , the more grace , the more esteeme from him , because we resemble him , And in regard of Christ Iesus , the more glorious we are , the more wee resemble him . Let us labour to be more and more glorious , in regard likewise of the Church , whom we shall benefit more , the more we grow in grace , the more we shall prevaile with God by our prayers , who prevayled more with their prayers than Moses , and such men ? Againe when grace is glorious , that is , with victory and full manifestation , the more we are fit to give a luster , and light , that others seeing it may glorifie God , to draw others to the love of grace , when they see grace glorious ; now grace is then glorious in us , that others may be incouraged , when wee can resist strong temptations , when we are not like children carried away with the winde of every doctrine , this is a glorious thing , when a Christian can hold his owne in the worst times , when it is a witty thing to be a Christian , as Hillary sayd in a time of schisme , it required a great deale of wit to be a Christian , it requires a great deale of wit and studdy , to hold a man on in Christianity . And for a man to bee strong against temptations and the world whether it frowne or fawne , that hee cares for neither , but holds his owne , is not this a glorious thing ? when a man shall carry himselfe as a Lyon , breake through oppositions in ill times , and fall square , cast him as you will , in all conditions , here is a glorious Christian , therefore though grace be glory , that must not content us , but wee must labour to have such a measure of glory as that we may be glorious in our owne ranke : is it not a glorious thing when a man can breake through doubts , and feares , that trouble other folke too much ? as the sunne is sayd to be in glory when he is gotten on high , there are many clouds in the morning , but when the funne is gotten to his height at noone day hee scatters all , so a Christian is in his glory , and exaltation , when he can scatter doubts and feares and terrours , that trouble other weake , beginning Christians ; therefore when we are troubled with scruples , with this , and that , we should labour to get out of them , that grace may be glorious , to shew that we have gotten such a light , and such a convincing knowledge , and that wee are so rooted in fa●th , and grace , that the Spirit of Christ in us , hath broken through all these clouds , and mists , and made us glorious . From glory to glory . Our glory it is not like a torrent that runs a maine for a time , and after is dryed up for ever , grace it is a continuing , and an increasing thing , it continues still , as the streame that it is fed with is an ever-living spring , so is grace , it is fed with the grace in Christ , and he is a never-dying spring , a fountaine , for that grace in him is fed with his divinity , therefore there must be a perpetuall Spring in Christ , so where Christ hath opened a spring in the heart , hee will feede that grace perpetually . Vse 2 Let none be discouraged that have grace begun in them , God will goe on with his own grace , when hee hath begunne a good Worke , hee will finish it to the day of the Lord : Though grace be little at the first , yet it shall not stay there , it growes up we know not how , but at last it is glorious indeed , for till grace be growne , it is little discerned from other things , as betweene weeds and herbes , there i● little difference when they be green , till they be growne , grace is little at the first , as a graine of Mustardseed , Ierusalem is not built in a day , as wee say of Rome , you have some that are a weaker sort of Christians , that are good , they would faine be in Canaan , as soon as ever they are out of Egypt , and I cannot blame them , but hereupon they are discomforted , as soone as ever they have grace in them , they would have their pitch presently out of spiritual covetousnesse , Oh that I had more knowledge , and more victory , &c. these desires are good , for God puts not in vaine desires into the hearts of his children , but they must be content to be lead from glory to glory , from one degree of grace to another , Christ himselfe grew more in favour with God and man , as that little stone grew to a mountaine , Dan. 2. so we must bee content to grow from grace to grace , there is a graduall proceeding in the new creature , wee must not be presently in Canaan , God will lead us through the wildernesse , through temptations , and crosses , before wee come to Heaven , many because they see they are farre short of others , that are stronger Christians , therefore they thinke they have no grace at all . Therefore let those that are on the growing hand , though they bee short of many that are before them , let them not be discouraged with their over-little beginnings , for it is Gods Ordinance & course in this world , to bring his children by little and little through many stations , as they were led in the wildernesse from standing to standing , and from place to place , so God brings his children by many standings to Heaven , and it is one part of a Christians meekenesse , to subject to Gods wisedome in this kinde , and not to murmure , that they are not so perfect as they would be , or as they shall be , but rather to magnifie the mercy of God that there is any change , in such defiled and polluted soules , that hee hath vouchsafed any spirituall light of understanding , any love of good things , that the bent of their affections are turned to a contrary course , then they were before , that God hath vouchsafed any beginnings , rather magnifie his mercy , then quarrell with his dispensation , that he doth not this all at once , and indeed , if we enter into our owne hearts , it is our fault that wee are not more perfect , but let us labour to be meeke , and say , Lord since thou hast ordained that I shall grow from glory to glory , from one degree of grace to another , let me have grace to magnifie thy mercy , that thou hast given me any goodnesse , rather then to murmure that I have no more , and bee content in the use of meanes , and indeavour to grow further , though wee have not so much as others have : Nay wee may not be discouraged , because of the weaknesse of grace , but we may not be discouraged with a seeming interruption in our spirituall growth ; God sometimes works by contraries , hee makes men grow by their puttings backe , and to stand by their falls : sometimes , when God wil have a man grow , hee will suffer him to fall , that by his fall he may grow in a deeper hatred of sinne , and in jealousie over his owne heart , and a nearer watchfulnesse over his owne wayes , that he may grow more in love with God for pardoning of him , and grow more strong in his resolution for the time to come , that he may grow more in humility , none growes so much as those that have their growth stopped for a time : Let none be discouraged when they find a stop ; but consider that God is working grace in another kind , the Spirit appeares in one grace , when it doth not in another , it grows in one grace , when it doth not in another ; sometime the Spirit will have us grow in humility , as the juyce of the herbes runnes to the roote in the Winter , it is in the leaves in the Spring , it is in the seede in Autumne , as the life , sometime appeares in the plant in one part , and sometime in another , so the Spirit of God appeares sometime in humility , sometime in joy , sometime in spiri●uall strength and courage : Let none bee discouraged over much when they finde a stoppe , for there is no interruption of spirit altogether , and this little interruption is like a sickenesse that will make them grow and shoote up more , afterwards it spends the humours that hinders growth , there is such a mystery in the carrying of men from glory to glory , that it makes men more glorious sometimes by base sinnes , I would have no man discouraged , therfore , indeed God will worke so , that hee shall wish he had not given him occasion to shew his strength in his weakenes , his glory in his shame , but God , where hee hath begunne , he will go through with the worke , and will turne all to good . And to incourage us , here grace begunne hath the same name as grace perfect , both are glory , why doth God call them by one name ? To incourage Christians , he tels them that if it be begunne it is glory , not that it is so properly , but if it be begunne , it shall never end , till it come in Heaven , therefore God stiles grace in all the latitude from the highest , to the very beginnings , by the same name , to incourage Christians , if they be within the doore of the Temple , though they be not so farre as those that are in high and glorious places , yet they are going thither to incourage Christians to know that unavoydably , and undefesably , they shall come to perfection of glory , if it be begunne , and God lookes not on Christians , as they are in their imperfections , and beginnings , but that that in time hee meanes to bring them to , he intends to bring them to glory , therfore he gives grace the stile of glory : As in the creatures , God looked not on the seedes of trees as such , but he looked on them as seedes that he meant to make trees of , and when God lookes upon his children , he lookes not on them as they are children , but as they shall be perfect men . Doth the wisedome of God looke on the seedes of trees , as he intends to make them trees , and doth he not looke upon Christians , that are babes in grace , as he intends to make them men , to come to the perfect stature of Christ , he viewes us at once in our beginnings and perfections , all is presented at once to him , therefore he gives one name to the whole state of grace , grace and glory , all is glory , I beseech you therefore , if there be any goodnesse , any blessed change in us , let us be comforted ; for he that hath brought us to the beginnings of glory , will never faile , till hee hath brought us to perfect glory in heaven , and there our change shall rest , there is no further change there , when we are once in our element . For even as God , when he made man , he rested from all his worke upon the Sabboth , man was his excellent peece ; so the Spirit of God will rest sanctifying and altering of us , when we are once in Heaven , in that eternall Sabboth , then wee shall neede no changes from glory to glory , wee shall for ever be filled with the fulnesse of God , till which time there is no creature , in the world so changable as a Christian. For , first you see hee was made in Gods Image , and likenesse in his state of standing : After he fell there was a change , to his second state of sinne . After the state of fall , there is a change to the state of grace . After that , from one degree of grace to another in this world till hee dye , and Then the soule is more perfect and glorious , but at the last , when body and soule shall be united , there shall bee no more change , there shall bee an end of all alteration . So we see that God intends by his spirit to bring us to perfection , though by little and little , to perfection of glory as farre as our nature is capable , and this shall be at the latter day . Quest. Why not before ? why not in this world ? Ans. Beloved ; wee are not capable here of that fullnesse of glory , Saint Peter on the Mount had but a glimpse of the glory of Heaven , and he was spiritually drunke as it were , he knew not what he said , we are not capable , therefore wee must grow here from glory to glory , till we come to that perfection of glory . God that gives us the earnest , could make up the bargain here , if we were capable of it , but we are not . God will have a differ●nce betweene the millitant , and the tryumphant Church , and will traine us up here , to live the life of faith , till we come to live the life of sight , the life of vision for ever in Heaven . Doth God by his Spirit , change us by his Spirit to the liken●sse of Christ , from glory to glory , till he have brought us to perfection of glory in Heaven ; Oh let us comfort our selves in our imperfections here , we are here lame Mephibosheths , hee was a Kings Sonne , but he was lame , we are spiritually lame and defective , though we be Kings Sons , Oh but we shal grow from glory to glory , till all end in perfection in Heaven , what a comfort is this in our imperfections ? that as every day we live in this world , cuts off a day of our life : for we live so much the shorter , so every day we live , brings us nearer to Heaven , that as we decay in the life of nature every day , so we grow up another way , from glory to glory , till we come to perfect glory in Heaven , is not this a sweete comfort ? Let us comfort our selves with these things . Vse . 3 Againe , if the state of Gods people bee thus sweet and comfortable , and full of well grounded hopes , that glory shall goe further on to glory , and end in glory . Then why should we be afraid of death ? for grace will but end in glory , a meane glorious estate will but even be swallowed up of a truely glorious estate , indeed grace is swallowed up of glory , even as the Rivers are swallowed up of the Ocean , glory takes away nothing but perfects all better by death : why should wee bee afraid of death , we are afraid of our glory , and of the per●ection of our glory . There be degrees of glory , there is glory begunne here in grace , and there is the glory of the soule after death , and the glory , both of soule and body , for ever in heaven , and these make way one to another . A Christian is glorious while he lives , and hee growes in glory while he lives , he is more glorious when he dyes , for then his soule hath perfectly the image of Christ stamped upon it ; but he is most glorious at the day of resurrection , when body and soule shall be glorious , when he shall put downe the very Sunne it selfe , all glory shall be nothing to the glory of the Saints , They shall shine as the Sun in the firmament . And indeed there will be no glory but the glory of Christ , and of his Spouse , all other glory shall vanish and come to nothing , but the glory of the King of Heaven , and his Queene that hee hath chosen to himselfe , to sollace himselfe eternally with , when the spirituall marriage shal be accomplished they shall be for ever glorious together , why then should we be afraid of death ? for then there shall be a further degree of glory of the soule , and after that a further degree of body and soule , when our bodies shall be conformable to the glorious body of Christ , when they shall be spirituall , as it is in 1 Cor. 15. I beseech you therefore let us learne this to comfort our selves , against those darker times of dissolution , when we shall see an end of all other glory , all wordly glory shall end in the dust , and lie downe in the grave , when we must say that rottennesse is our Father , and the worme our Mother , we can claime no other kinne in regard of our body , yet then we shall be more glorious in regard of our soules , Christ shall put a robe of glory upon us , and then afterward wee shall be more glorious still . Therefore it is base infidelity to be afraid of our dissolution , when indeed it is not a dissolution , but a way to glory , we should rather consider the conjunction , then the dissolution , death takes in peeces body and soule , but it joynes the soule to Christ , it makes the soule more glorious then it was before , we goe from glory to glory , our Saviour Christ saith , Hee that beleeveth in mee shall never dye , What doth he meane by that ? Indeed , he shall never dye , for grace shall bee swallowed up of glory , as soone as ever the life of nature it gone , he lives the life of glory presently , so he never dies , there is but a change of the life of grace , and of nature , for the life of glory . VVhat that glory shall be at that day , it is a part of that glory to know : for indeede it is beyond expression , and beyond the comprehension of our mindes ; they cannot conceive it , nor our tongues expresse it , Peter as I sayd seeing but a glimpse of it sayd , It is good for us to be here ; he forgot all his former troubles , and afflictions : If such a little glimpse of glory could so possesse the soule of that blessed man Peter , as that it made him forget all his former miseries , and all his afflictions whatsoever , to be in love with that condition above all others , what shall the glory of heaven be then ? shall we thinke then of our former misery and basenesse , and trouble , and persecution ? oh no. Vse . 4 Againe let us be exhorted by this , to try the truth of grace in us , by our care to grow , and proceed further from glory to glory , still to be more glorious in Christianity : beloved of necessity it must be so , let us not deceive our selves in our naturall condition , doe we content our selves that we live a sicke mans life ? no , we desire health , when we have health , is that all ? no ; when we have health wee desire strength too , that we may encounter oppositions : Is it so in nature that life is not enough but health , and that is not enough but strength too , and is it not so much more in the new creature , in the new nature , in the divine nature , if there be life there will be a desire to have health , that our sicke soules may be more , and more healed , that our actions that come from our facul ies sanctified , be not sicke actions , that they be not weake languishing actions , that we may have healed soules , that God together with pardoning grace , may joyne healing grace to cure our soules dayly more and more , that we may be more able to performances , and then when we have got spirituall health , let us desire spirituall strength to encounter oppositions , and temptations to goe through afflictions , to make way through all things that stand in our way to heaven ; let us not deceive our selves , this will be so , if there be truth of grace , still a further and further desire of grace , carrying us to a further and further endeavour . The more wee grow in grace , the more God smells a sweete sacrifice from us , that that comes from us is more refined , and lesse corrupt , it yeelds better acceptance to God. And then for others , the more wee grow in grace , the more we grow in ability , in nimblenesse and cheerefulnesse to doe them good , and that that comes from us findes more acceptance with others ▪ being carryed with a strong Spirit of love , and delight , which alway is accepted in the eyes of men . The more we grow in grace , the more cheerefull we shall be in regard of our selves ; the better we are , the better we may be ; the more we doe , the more we may doe , for God further instills the oyle of grace to give us strength and cheerefulnesse in good actions , so that they come off with delight , our owne cheerefulnesse increaseth as our growth increaseth : In a word you see glory tends to glory , and that is enough to stirre us up to grow in it , seeing glory here which is grace , tends to glory in heaven , wee should never rest till wee come to that perfection , till the glory of grace , end in glory indeede ; for what is the glory of heaven but the perfection of grace , and what is the beginnings of grace here , but the beginnings of glory , grace is glory begun , and glory is grace perfected , therefore if wee would be in heaven as much as may be , and enter further and further into the Kingdome of God , as Peter saith , 2 Pet. 1. Let us be alway adding grace to grace , and one degree to another , put somewhat to the heape still , that so wee may goe from glory to glory , from knowledge to knowledge , from faith to faith , from one degree to another . Object . But it will be objected that Christians sometimes stand at a stay , sometimes they seeme to goe backe . Answ. In a word to answere that , some because they cannot see themselves in growing , they thinke they grow not at all ; it is but ignorance , for we see the Sunne mooves , though we see him not in mooving : wee know things grow , though we see them not in growing ; therefore it followes not , that because we perceive not our growth from grace to grace , that therefore wee grow not . But put the case indeed that Christians decay in their first love , and in some grace , there is a suspension of growth , it is that they may grow in some other graee ; God sees it needefull they should grow in the roote , and therefore abaseth them , in the sense of some infirmity , and then they spring out a maine againe , as after a hard winter comes a glorious spring : upon a checke , grace breakes out more gloriously ; and there is a mystery in Gods government in that kinde , that God often increaseth grace by the sight , and sense of our infirmities : God shewes his powerfull govenment in our weakenesse , for Gods children never hate their corruption more than when they have beene overcome by it , then they begin to be sensible of it , that there is some hidden corruption that they discerned not , before that it is fit they should take notice off , the best man living knowes not himselfe till he comes to temptation , that discovers himselfe to himselfe , temptation discovers corruption , and makes it knowne , and then stirres up hatred for it , as love stirres up indeavour , so hatred aversation , and loathing : It is profitable for Gods children to fall sometimes , they would never be so good as they are else , they would not wash for spots , but when they see they are foule indeede , then they goe to wash , but this is a mystery God will have it so for good ends . It checkes the disposition of some good people they thinke they have not grace , because they have but a little , this phrase shewes that we have not all at once , God carries us by degrees , from glory to glory , from one degree of grace to another , Gods children when they have truth of grace wrought in them , their desires goe beyond their endeavour and strength , their desires are wondrous large , and their prayers are answerable to their desires , therefore in the Lords prayer , what say we ? Thy Kingdome come , thy will be done in earth as it is in heaven ; can it be so in this world ? No , but we must pray till we come to it , we must pray till we come to heaven , where prayer shall cease , so the prayers , and desires of Gods people transcend their indeavours their prayers are infinite : hereupon the chiefe thing in conversion being the desire , the turning of the streame of the will , when they finde their will and desire good , and their indeavour to fall short of their purposes , they say surely I have no good , because I have not that I would have , as if they should have heaven upon earth , we must grow from glory to glory ; and thanke God for that beginning , it is Gods mercy that he would worke the least degree of grace in such rebellious hearts as all of us have , that hee would worke any goodnesse , any change , though never so little , God lookes not to the measure , so much as to truth : for he will bring truth to perfection , though it be never so little , let us be comforted in it : and it is Gods government , to bring his children to glory by little , and little that so there may bee a dependance of one Christian upon another , the weaker on the stronger , and that there may be pitty , and sweet● affections of one Christian to another , and that there may be perpetuall experience of Gods mercy in helping weake Christians , and a perpet●all experience of that which is the true ground of comfort , justification that we● must needes be justified , and stand righteous before God , by Christs absolute righteousnesse , having experience of our imperfect righteousnesse ; so a little measure of grace in us is for great purpose , therefore let none bee discouraged especially considering that God whom we desire to please , vallues us by that little good we have , and esteemes us by that condition he meanes to bring us to ere long , to perfection , so long as we take not part with our corruptions , but with the Spirit of God , and give way to him , and let him have his worke in us , so long be of good comfort in any measure of grace whatsoever . Vse 5 Againe in that grace is of a growing nature in all changes , and alterations , whatsoever we decay in let us not decay in grace , beg of God ; Lord whatsoever thou takest from me , take not thy Spirit from me , take not thy stampe from me , let mee grow in the inward man although I grow not in the world , let us labour to grow from glory to glory though wee lose otherwise , that is well lost , and parted with in the world , that is with the gaine of any grace , because grace is glory : It is a good sickenesse that gets more patience , and more humility , it is a good lo●se that makes us grow lesse worldly minded , and more humble by it , all other things , are vanity in comparison , and that grace that we get by the losse of them is well gayned , grace is glory , and the more we grow in grace , the more we grow in glory . Therefore I bese●ch you labour to thrive that way , to grow up heaven-ward , dayly more and more , in our disposition . Beloved , the more grace we get , the more glory , and the more like we are to Christ , and to God , the more we adorne our profession , and the more wee shame Sathan , and his instruments , and stop their mouthes ; the more duties come off naturally and sweetely from us , without constraint , it is good for us to be growne Christians , that we neede not be cumbred with corruptions , the more wee grow , the more nimble and cheerefull , and voluntary we shall be in duty , wee shall partake more of that annoynting that ma●es us nimble in Gods service : There is nothing in the world so glorious as a growne Christian ; therefore let us be in love with the state of Christianity , especially with growne Christians , of all things , he is compared with the best ; if he be a house , he is a temple ; if he be a plant , he is a Cedar growing up ; if hee be a flower , he is a Lilly rising , and growing fresher ; if he be a stone , he is a pearle he growes in estimation , and use more and more . Beloved if we had spirituall eyes to see the state of a Christian , of a growne Christian especially wee would labour above all things to thrive in this way , have we not many workes to doe ? have we not many enemies to resist ? have we not many graces to perfect ? are we not to dye , and to appeare before God ? are we not to enjoy the blessings of God purely , and doe not these things require a great deale of strength of grace ? oh they doe ; therefore labour above all things in the world to behold Gods love in Christ , and to behold Christ , that by this sight we may grow from glory to glory . And this will make us willing to dye , what makes a man willing to dye , but when he knowes he shall goe from glory to greater glory , after death is the perfection of glory , then we are glorious indeed , when we are in heaven , a weake sight here by faith changeth us , but a strong sight when we shall see face to face perfectly changeth us , then we shall be like him , when we shall see him face to face . A wicked man cannot desire death , he cannot desire heaven it selfe , why ? because heaven is the perfection of grace , glory is , but grace he loves not . Therefore it is a certaine evidence of future glory , for a man to love grace , and to grow , I say such a man is willing to dye , a wicked man that hates grace , that loves not Christ in his Image , in his children , or in his truth , he hates glory that is the perfection of grace , for peace , and joy , and comfort , they are but those things that issue from grace , and spring from grace , grace is the ●hiefe part of heaven , the perfection of the Image of God the perfection of all the powers , to be like Christ , but for peace , and comfort that springs from it , a wicked man loves peace and quiet , but to have his nature altered he loves not that , and if he love not grace how can hee love glory , there is no man but a Christian , that loves heaven . We are ready to drop away dayly , now to be in a state unchanged , it is a fearefull thing , unlesse we be changed by the Spirit of God , we shall be afrayd to dye , we cannot desire to be in heaven : the v●ry heaven of heavens is the perfection of grace , to see God to be all in all , and by the sight of God to be transformed into his likenesse , it is the chiefe thing in heaven , therefore I beseech you let us labour more and more , to grow in grace , set Christ before us . Let me adde this one ●hing , make use of our patternes among us , Christ is now in heaven , but there will be the Spirit of Christ in his children to the end of the world , and grace is sweetely convayed from those that we live amongst we grow up in grace by growing in a holy communion one with another , Christ will kindle lights in every generation , therefore let us labour to have the spirit of those wee live with given to us , in conversing , to be like Christ in his m●mbers , to love the Image of Christ in his children , and to converse with them , to be altred into their likenesse , this will change us to the glorious likenesse of Christ more and more . Those that care not what company they keepe those that despise the Image of Christ in those among whom they live , can they grow in grace ? We shall give account of all the good examples we have had , doth God kindle lights for nothing ? we should glorifie God for the Sunne and Moone , and Stars , and other creatures , is not a Christian more glorious than all the creatures in the world ? we should glorifie God for grace in Christians , and labour to be transformed to them that we may grow the liker to Christ , that we may grow more and more glorious , I speake this to advance the Communion of Saints more and more , as wee desire to partake more and more of this grace , and to grow from glory to glory . Vse 6 Againe , considering that God meanes to bring us by little and little , by degrees to perfect glory of body and soule , and condition in Heaven to be like Christ , let this make us be content to bee vile for Christ in this world as David said , when he was scorned , I will be yet ●ore vile , doe you thinke , I thinke much to shew my selfe thus , for the honour of God , when Michall scoffed , I will be more vile . Let us bee content to goe out of the campe , and beare the reproach of Christ , beare the reproach of Religion , let the world scorne us , for the profession of Religion , God is bringing us from glory to glory , till hee bring us to perfect glory , and shall we suffer nothing for him ? let us bee content to bee more vile , and to beare the reproach of Religion , the very worst thing in Religion , the reproach of Christ , as Moses made a wise choyse , it is better then the treasures of Egypt , the most excellent things in the world , are not so good as the worst thing in Religion , because reproach ends with assurance of comfort , that God will take away that , and give us glory after : Therefore let us not bee discouraged from a Christian course but goe through good report , and bad report , break through al , to finish our course with joy , as Saint Paul speakes of himselfe . And doth God bring us from glory to glory , til he have brought us to perfection of glory , then I be●eech you , let us before hand be thankfull to God , as we see in the Epistles of blessed Saint Paul. and Peter : Blessed be God , the Father of our Lord Iesus Christ , that hath begotten us to an inheritance immortall , undefiled , reserved in Heaven , saith Saint Peter , and so Saint Paul , let us beginne the imployment of Heaven before hand : for why doth God discover to us , that he wil bring us to glory , why doth he discover it to our faith , that excellent state ? that we might beginne Heaven on earth , as much as might be , and how shall we doe that ? by the imployment of Heaven , what is that ? Holy , holy , holy Lord God of Hosts . There is nothing but magnifying , and glorifying of God , there shall be no neede of Prayer , there are prayses alway , and so much as we are in the prayses of God , and glorifying of God for his mercy , and love in Christ , so much wee are in Heaven before our time : I beseech you , therefore be stirred up in consideration of this , that wee are leading on by degrees , from glory to glory , till wee come to perfection , let us even give God the praise of all before hand : for it is as sure as if wee had it : For one way how things to come , are present is by faith . Glory to come is present two or three wayes already , that may stirre us up to glorifie God before hand . The glory to come , is present to Christ our head , wee in our Husband are in Heaven , now he hath taken Heaven for us . And in regard of faith , that is the evidence of things not seene : it is the nature of faith , to present things to come as present , to fai●h , glory to come is present , present in Christ , and we are part of Christ , Christ misticall , and members , and we in our head , are in Heaven already , and sit there , and to faith , that makes things present that are to come , we are in heaven already . And we have the earnest of Heaven , the first fruites of the Spirit , wee have grace which is glory , the beginnings of glory , we have the first fruites and earnest : Now , an earnest is never taken away , but is made up by the bargaine with the rest , so the earnest of the Spirit of God , the first fruites , of peace , and joy , of comfort and liberty , to the throne of grace , these are the beginnings of Heaven , therefore be much in praising God , Oh that wee could be so , if wee could get into a frame and disposition to blesse God , we could never be miserable , no not in the greatest afflictions : for thankefulnesse hath joy alway , when a man is joyfull , he can never be miserable , for joy inlargeth the soule , when is a man most joyfull ? but in a state of thankfulnesse , and what makes us thankfull so much as to consider the wonderfull things that are reserved in another world , the glory that God is leading us to by little and little , from glory to glory , till wee bee perfect . Even as by the Spirit of the Lord. As , here is taken according to the phrase in the Greeke , and there is the like word in the Hebrew , it signifieth likenesse , and similitude sometimes , and sometimes otherwise , it is not here meant as if we were like the Spirit of the Lord , but this change is wrought even as by the Spirit of the Lord , that is , it is so excellent , and so strong that you may know that it is done by none but the Spirit of God. Againe , As by the Spirit of the Lord , that is , so farre as the Spirit of the Lord changeth us , it implyeth those two things , that is , it is done by the power of the Spirit , that we may know it is done by the Spirit of the Lord , and then as by him and no further , for we no further shine then he enlighteneth us , as the ayre , it is no further light , then the Sun shines into it , so we have no more glory , strength , comfort , and peace , or any thing gracious , and glorious , then the Spirit of God shines into us : Therefore he saith , As by the Spirit of the Lord. It is so glorious , and excellent , and so farre forth as he doth it , as by the Spirit of the Lord , so he expresseth the meaning of that phrase . Now you see here , the Doctrine is cleare , that all that I have spoken of before , comes from the Spirit of the Lord , and from no other cause . The beholding , the transforming , the degrees of transforming , from glory to glory , the taking away of the vayle , all is from the Spirit of the Lord : To goe over the particulars , The Holy Ghost doth open our eyes , to behold the glory of the Lord , and therefore he is called the Spirit of illumination . The Holy Ghost takes away the vaile of ignorance , and unbeleife , and thereupon hee is called the Spirit of Revelation . The Holy Ghost upon revealing the love of God to us in Christ and the love of Christ to us , and illuminating our understandings , to see these things , he breedes love to God againe , shewing the love of God to us , and thereupon he is called the Spirit of Love , now when Gods love is shed into us by the Spirit of illumination , and Revelation , then we are changed according to the Image of Christ , and thereupon the Holy Ghost , from the working of a change , is called the Spirit of sanctification , because he is not onely the holy temple of that blessed Person , but he makes us holy , and because this change is a glorious change , a change from one degree of grace to another , till we come to be perfect in Heaven , hereupon it is called a Spirit of glory , as Saint ●eter saith , the spirit of glory resteth on you , that is , the Spirit of peace , of love , of comfort , of joy , &c. The Spirit in regard of this blessed attribute , working all these , he is called the Spirit of glory ; the Spirit hath diverse names , according to the diverse operations hee workes in the Saints , and People of God , as here the Spirit of Illumination , of Revelation , of love , of sanctification , of glory , all is by the Spirit ; whatsoever is wrought in man , it is by the Spirit ; all comes from the Father as the Fountaine , and through the Sonne as Mediator , but whatsoever is wrought it is by the Holy Ghost in us , which is the substantiall vigour in the Trinity ; all the vigour , and operation in the Trinity upon the creature , it is by the Holy Ghost , the third person . As in the creation , the Spirit mooved upon the waters , and mooving there , and brooding on them , framed the whole module of the creatures , all were framed by the Holy Ghost , so the Holy Ghost upon the water of our soules frames the new creature , frames all this change , from glory to glory , all is by the Holy Spirit : Therefore it is here in the passive tearme , We are changed from glory to glory , as by the Spirit of the Lord , so in the chayne of Salvation , you have passive words in them all : Whom God foreknew he chose , and whom hee chose , hee justified , and whom he justified , he glorified , all because they come from God , and the Spirit of God , so here we are transformed from glory to glory , all is by the Spirit of God , the third person , for beloved even as from God toward us all things come through the Sonne by the Spirit , so backe againe , all things from us to God , must come by the Spirit , and through Christ , wee doe all by the Spirit , as all things are wrought in us by the Spirit . God gives us the Spirit of Prayer , and supplication , and the Spirit of Sanctification ; and we pray in the Spirit , and worke in the Spirit , and walke in the Spirit , wee doe all in the Spirit , to shew that the Spirit doth all in all , in this new creature , and worke of Sanctification , it is by no lesse then the Spirit of the Lord For beloved , as it was God that redeemed us , so it is God that must change us : as it was God that wrought our Salvation , and reconciled us , no l●sse person could doe it , so it must bee God that must perswade us of that glorious worke , and fit us for it by his holy Spirit , it is God that must knit us to our head Christ , and then by little and little transforme us to that blessed condition , that Christ hath purchased for us ; God the Sonne doth the one , and God the Spirit doth the other , you have all the three persons in this place , for wee see the glory of God the Father , Sonne , and Holy Ghost , shining in lesus Christ. Christ is the Image , according to which we are changed , the Spirit is he that changeth us , according to that Image , God shewes his mercy in Christ , we knowing , and apprehending the mercy of God in Christ by the Spirit , are changed by that Spirit , from glory to glory , so that the blessed Trinity , as they have a perfect unity in themselves , in nature , for they are all one God , so they have a most perfect unity in their love , and care , and respect to mankinde , we cannot want the worke of any one of them all , their worke is for the good of mankind . The Father in his wisedome decreed , and laid the foundation , how mercy and justice might be reconciled in the death of the mediator , Christ wrought our Salvation , the Holy Ghost assures us of it , and knits us to Christ , and changeth and fits us to be members of so glorious a head , and so translates , and transformes us more and more , from glory to glory . It is a comfortable consideration to see how our salvation , and our fitting for salvation , till wee be put in full possession of it stands upon the unity of the three glorious persons in the Trinity , that all joyne in one for the making of man happy . I will name two or three Doctrines , before I come to that which I meane to dwell on : As first that , The Spirit comes from Christ. It is said here , By the Spirit of the Lord , that is , of Christ , Because Christ doth spirare , as well as the Father : the Father doth spirare , and the Son doth breath , the Holy Ghost proceedes by way of spiration from both ; therefore the Spirit is not only the Spirit of the Father , but of the Sonne , as we see here , The Spirit of the Lord. Christ sends the Spirit , as well as the Father , I will send you the Comforter , The Holy Ghost proceedes from the Father and the Sonne , and hee doth report to us the love of the Father , and of the Sonne , and therefore , 2 Cor. 13. The shut●ing up of the Chapter , The grace of our Lord Iesus Christ , the love of God the Father , and the communion of the Holy Ghost , &c. As the Holy Ghost hath communion in proceeding from the Father and the Sonne , and knowes the secrets of both , so he reveales them to us , the love of God the Father , and the Sonne , and the communion of the the Holy Ghost , so , the Holy Ghost proceedes from the Sonne , as well as from the Father , he is called here the Spirit of the Lord. Then againe , the Spirit is a distinct person from Christ , it is said before , The Lord is that Spirit , that might trouble men how to know that The Lord is that Spirit , men might thinke that Christ is all one with the Spirit , No ; here the Spirit is said to be the Spirit of the Lord , he meanes , he is another distinct person from Christ , and the Spirit is God as well as Christ , because the Spirit hath the operations of God attributed to him , to change and transfrome , and make new , wee are changed into the same Image from glory to glory , Even as by the Spirit of the Lord , creation , and renovation of all new , is from an Almighty power , all the power in Heaven and earth cannot make that that was not to be , especially that that was contrary and opposite to be , now for a man in opposition , and enmity to Religion , to be changed to a better Image , to the Image of Christ , it argueth an Almighty power , these Doctrinall poynts I doe but onely touch , I come to that that I judge more usefull , that is , that What soever ● good in us it comes from the Spirit of God. What need I stand upon reasons , whatsoever is above nature , it must come from Gods Spirit , the Spirit is the Authour of all things above nature , grace whereby wee are like Christ , it is above nature , therefore it must bee by the Spirit of God. Besides , that which riseth of nothing , and is opposite , and hath Sathan to oppose it , it must have an Almighty power to work it . Therefore whosoever workes any thing , that is supernaturally good in us , hee must be above the devill , we cannot so much as call Iesus , with a feeling , but by the Spirit of God ; we cannot thinke a good thought , all is by the Spirit whatsoever is gracious , and comfortable in us . I should bee overtroublesome to you , to be much in so cleare a common argument as this is , therfore I wil hasten to make some use of it . Vse . 1 And therefore put out of your thoughts , I beseech you , when you look to have any grace or comfort wrought , shut out of your hearts too much relying upon any outward thing , thinke not that education can make a man good , or plodding can make a man good in bodily exercise , in hearing much , in conferring much , in custome or education or any paines of our owne , these are things that the Spirit will be effectuall in , if we use them as wee should , but without the Spirit what are they● nay , what is the body of Christ without the Spirit ? The flesh prositeth nothing , what is the Sacrament , and the Word , dead things without the Spirit of the Lord , nothing can worke upon the soule , no outward thing in the world , but the Spirit of God , and the Spirit of God workes upon the soule by the meanes of grace , by gracious habits and qualities wrought : for he doth not worke upon the soule immediately , before he alter and change the soule , the Spirit workes upon the s●ule by altering , and changing of it , and when it hath altered the soule , then it joynes with the soule , and alters and changeth it according to the Image of Christ , more and more still . I beseech you in your dayly practise all learne this , that you trust not too much to any outward performance , or taske , to make Idols of outward things , people when they would change their dispositions , and bee better , they take a great deale of p●ines in hearing , and reading , and praying , all these are things necessary , but they are dead things without the Spirit of Christ ; therefore in the use of all those outward things , whatsoever they be , looke up to ●hrist , that is , the quickning Spirit , that sends the Spirit into our hearts , the Spirit must enliven and give vigour to all these things , and then somewhat will be done in religion , in hearing , and reading , and praying , and receiving the Sacrament ; Therefore in all these looke to the Spirit first ; hee laboureth in vaine that relieth not wholly upon the Spirit of God , that trusts not to a higher strength than his owne , it must be a higher strength than our owne , that must worke any good in our soules , either grace , or comfort , or peace , and therefore in the use of all things , as the proverbe is , oculos , ad coelum , &c. let the eye bee to heaven , when the hand is at the sterne at the same time , and then we shall be transformed , and changed by the Spirit of God. Know that in all meanes alway the spirit is the principle efficient blessing , cause of all , and therefore before we set upon any thing that is good , wherein we looke for any spirituall good , desire God by his holy Spirit that hewould ●loath what shall be sayd ; words are winde without the Spirit , the Spirit must goe with the ordinances , as the Arteries goe together with the Veines . You know in the Veines in the body there are Arteries that goe with them , they convey the spirits , the veynes convey the blood , that is a dull thing without the Spirits of it selfe , if there were no Spirits in the Arteries , what would the blood in the veines be , nothing but a heavie uncomfortable humour , but the Arteries that come from the heart , the fountaine of life , being joyned , and conveying the spirits , they quicken the blood that comes from the Liver , so the veines and arteries joyne together to make the blood cheerefull : The Word and truth of God are like the blood in the veines , there is a great deale of matter in them , but there is no life at all , there must the Spirit goe along with them , to give life and quickning to the Word , to cloath those divine truthes with the Spirit , and then it workes wonders , not else : Paul spake to Lydia Ast. 16. but the holy Ghost opened her heart , the Spirit hath the key of the heart to unlocke , and open the heart , we speake to the outward man , but except the inward man be opened by the Spirit of God and unlocked , all is to no purpose , therefore let us pray for the Spirit of this changing , all is by the Spirit of the Lord. It is in mysticall Christ , even as it was in naturall Christ , all his grace was from the holy Ghost as man : for though he were conceived of the holy Ghost , he was annoynted by the h●ly Ghost , he was sealed by the holy Ghost , he was lead by the holy Ghost into the wildernesse , he offered himselfe by the Spirit , he was raysed by the Spirit , he was full of the Spirit . As it was in Christ naturall , so it is in Christ mysticall , that is , in the Church , all is by the Spirit : as he was conceived in the wombe by the Spirit , so we are conceived to be Christians by the Spirit , the same Spirit that sanctified him sanctifieth us : but first the Spirit by way of Vnion sanctifieth us , by knitting us to him the head of all , and then unction comes after union , annoynting after union , then the Spirit when he hath knit us to Christ , workes the same annoynting that he did in Christ. Therefore we are called Christians of Christ not onely partakers of the naked name , but of the annoynting of Christ , that annoynting that runnes downe the head of our spirituall Aaron , to the skirts , to every poore Christian. All change , all comfort , all peace , is from the Spirit of Christ , therefore give him the glory of all , if wee Finde any comfort in any truth , it comes not from us , but from his Spirit , and wee must goe upward to him againe , as all descends from heaven , from the Father of lights , and from the Spirit of God , so all must ascend againe , yeeld him the prayse of all . And one worke of the Spirit is to carry our soules up : for the Spirit as it comes from heaven to change us , so it carries us up againe to view , and to imitate Christ , to be where Christ is , as water when it is to be carryed up , it is carryed as high as the spring head , from whence it came , so the Spirit comming from Christ , it never leaves changing and altering of us , till it have carryed us to Christ againe , therefore as it is the work of the Spirit to carry us to Christ , so let us desire it may carry us before hand , for the good worke begun in us , in thankefulnesse that we may begin heaven upon earth , all is from the Spirit of Christ. A man now in the state of grace must looke for nothing from himselfe , for as we are saved altogether out of our selves by Christ the mediator , so the fitting for that glorious S●lvation , that we have purchased by Christ , it is by the Spirit , the working of our salvation is by God , and the assurance of it to our soules , is by the holy Ghost , by the witnesse of God sealed to us , and the fitting and preparing , and changing , and sanctifying of us it is by the holy Ghost ; all is out of us , in the covenant of grace , wherein God is a gracious Father in Christ , all is out of us in regard of the spring . The worke indeed is terminated in us , the Spirit of God alters our understanding , will , and affections , but the spring is out of us , as in Paradise those foure streames that watered Paradise , that runne through it , yet the head of them was out of Paradise , in another part of the world , so though the worke of the holy Ghost , the streames of the Spirit runne through the soule , and water it , yet the spring of those graces , the holy Ghost is out of us , and Christ the roote of Salvation is out of us , for God in the covenant of grace will not trust us , as in Adam God trusted us with grace , hee had grace in his owne keeping , if he would he might have stood , he had liberty of will , but God saw wee were all ill husbands , of grace and goodnesse , that he would not trust us againe , therefore he trusted God-man , the second Adam , with grace , and hee sends his Spirit into us , and conveyes grace from glory to glory , by degrees , and all by the Spirit of the Lord. And in the next place , this point of doctrine should mervailously comfort , and stay us , and direct us . Vse . 2 It should comfort us when we finde no goodnesse at all , nor no strength at all , nor no strength at all , in our natures , doth God expect that wee should have any thing from our selves ? who expects any thing from a barren wildernesse ? our hearts are such God knowes it well enough , there is no goodnesse in us , no more than there is moysture in a stone or a rocke , therefore he looks that we should begge the Spirit of him , and depend upon him for the Spirit of his Sonne , to open our eyes with the Spirit of illumination , to reveale his love to us , and then to sanctifie us , and to worke us more and more to glory , and to worke out all corruption by little and little , he expects that we should depend upon him for the Spirit in all things we doe . Therefore Christians are much to blame , they thinke to worke , and to hew out of their owne nature the love of God , and keepe a doe with their owne hearts , as if they had a principle of grace in themselves as of themselves , and they may long enough worke that way , but that is not the way , but acknowledgement that in our selves as of our selves ( as Saint Paul saith ) we cannot doe any thing , we cannot so much by all the power in the world as thinke a good thought : If wee should live a thousand yeares , there cannot rise out of our hearts a good desire of our selves , all is out of us from the Spirit of the Lord : Now thereupon we must not looke for it in our selves , but goe to God for his holy Sp●rit , goe to Christ for his Spirit ( for the Spirit proceeds from them both ) that hee would enlighten us , and sanctifie us as I shewed in particular before , we must not therefore presume that we can doe any thing of our selves , and so wee must not despaire , shall we despaire when once wee beleeve in Christ , when we have abundance of grace , and Spirit in our head Christ ? and he can derive his Spirit as hee pleaseth , he gives the Spirit by degrees as he pleaseth , for he is a voluntary head to dispence it as he will , he is not a naturall head , who shall despaire when he is in Christ , who is compleate ? and in him wee receive grace for grace , grace answerable for grace in him . Let none presume that he can doe any thing of himselfe : for you see how God suffered holy men to miscarry : it was folly in this case in Peter , to presume of his owne strength , Though all forsooke Christ , yet would not he , he presumed upon his owne strength , God left him to himselfe , you see how foulely he fell , so it is with us all , when wee presume upon the strength of our nature and parts . We must not come to this holy place , in the strength of our owne wit , and parts , but come with a desire that the Spirit may joyne with his ordinances , and make them efficatious for our change , all change is by the Spirit of the Lord , nothing workes above his owne sphere : It is above the pow●r of nature to worke any thing supernaturall ; therefore if we will profit by the Word , come not with presumptuous spirits , but lift up our hearts to God that his Spirit may cloath the ministery with vigour and power , that he may convey holy truthes into our hearts , and make them , effectu●ll , for the changing of the inward , and of the outward man , then we come as we should , all is by the Spirit of the Lord , blessing all meanes whatsoever , without which all meanes are dead , therefore we must open as that flower that opens and shuts as the Sunne shines on it , so must wee as Christ shines on us , and we ebbe and flow as hee flowes upon us , we shine or are darke , as hee shines on us , as the ayre is no longer light than the sunne shines , so we are no longer lightsome , and open , and flow , and are carryed to any thing , than Christ by his Spirit flowes on us : for we doe what we doe , but we are patients first to receive that power from the Spirit , we heare , and doe good workes , but the activity , and power and strength comes all from the Spirit of God. Vse . 3 Hence likewise wee may make another use of tryall , whether we have the Spirit of Christ or no , whether wee have the holy Ghost , which is called here the Spirit of the Lord ? I will not goe out of the text for tryalls : if a man have the Spirit of God , it openeth the eyes of his soule , to see in the glasse of the Word , the face of God shining on him in Christ , if a man have the Spirit he sees God as a Father , by the Spirit of ●illumination . Againē , if thou hast the Spirit of God , thou hast the Spirit of love , Gods Spirit manifesteth the hidden love of God ( that was hid in the breast of God ) to his soule : for the Spirit of God searcheth the breast of God , and the secret of God , and it searcheth my heart : Now he that hath the Spirit of God , knowes the love of God in Christ , to him it reveales the love of God , the heighth , and breadth , and depth of it , to our Spirits as in the text , we see the gracious love of God in Christ and then wee love him againe . And thereupon where the Spirit is it changeth , it is not onely a Spirit of illumination , but of sanctification , where hee dwels hee sanctifieth the house , and makes it a Temple , it is efficatious , where the Spirit is , it will worke , it is like the wind , where it is it will stirre , it will move , where it moves not it is not at all , where the Spirit alters not the condition from bad to good , and from good to better , suspect that it is not there , at least it will move , as the pulses will have a drawing in , and a sending out , by stirring , so there will be some operation of the Spirit that is discernable to a judicious eye , alway some stirring , where the Spirit of God is . The Papists slander us willingly , I thinke against many of their consciences that understand any thing● Oh say they , we will have Christians like sathan , to appeare as Angels of light and blackamores in white garments , that have their teeth white , and nothing else , so your Christians put on the garment of Christs righteousnesse , let them put on that , and then though they be not changed a whit , it is no matter , who teacheth thus ? we teach out of this Text , that : First of all , the Spirit of God opens our eyes , he takes off the vayle , and then wee see the glory of Gods mercy in Christ , pardoning our sinnes , for the righteousneffe , and obedience of Christ , and then that love warmes our hearts , so that it changeth our hearts by the Spirit , from one degree of grace to another there is a changing power that goes with the love of Christ , and with the mercy of God in Christ , this 〈◊〉 Doctrine , the same Spirit that justifieth us by applying to us the obedience of Christ , the same Spirit sanctifyeth us , therefore their allegations , and objections are to no purpose , wee see here the Spirit of the Lord changeth us . And so for your common Atheisticall professors , that professe themselves Christians , they partake of the name , but not of the annoynting of Christ , true Christians that are annoynted with the Spirit of Christ , it will inforce a change . Beloved , we cannot behold the Sunne , but wee must be enlightned , we cannot behold the Sunne of righteousnesse but we shall be changed , and enlightned . The eye of faith , though we thinke not of it , though it looke upon Christ for justification , and forgivenesse of sinnes , yet notwithstanding at the same time incensibly there is an alteration of the soule , if a man looke up for other ends , yet at the same time there is an enlightning by the Sunne , so at the same time that wee looke upon the mercy of God in Christ , at the same time there is a glory shines upon us , and wee are altred and changed , though we thinke not of it , at the very instant that we apprehend justification and forgivenesse of sinnes , in the mercy of God in Christ , at the same instant there is a glory put upon the soule , we cannot have commerse with the God of glory , but we shall be glorious : Therefore , there is no man that hath any thing to doe with God , that hath not some glory put into his soule , whatsoever he is . Therefore , let no man thinke hee hath any thing to doe in Religion , till he finde the worke of the Spirit altering and changing him : He hath the title of Holy Spirit , from the blessed worke of sanct●●ying an● changing , he 〈…〉 And when hehath changed us , he governes and guides us from glory to glory , where the Holy Ghost is , therfore he promotes the worke of grace begunne , he doth not onely move us but promove , he promotes the worke begunne , therefore those that have the Spirit of God , they rest in no degree of grace , but grow from grace to grace , from knowledge to knowledge from faith to faith , till they come to that measure of perfection that God hath appointed them in Christ , those therefore that set up their staffe , and will goe no further , that thinke all is well , they have not the Spirit of God for the Spirit stirres up to grow from one degree of grace to another , to adde grace to grace , and to enter further and further into the Kingdome of grace , and to come nearer to glory still . For this end the holy Spirit dwels in us , and guides us , as it is Rom. 8. he is a Tutor to us , where the holy Ghost is in any body , it is as a counseller , Guide mee by thy counsell , till thou bring me to glory : It is a Tutor , as Noblemens children , they have their Tutors , so Gods children are nobly borne , they have their Tutor , and Counsellor , as well as Angels to attend them , they have the Spirit of God to tell them , this doe , and that doe , and here you have done ill , they have a voyce behind them , to teach them in particular wherein they have done amisse , they that have the Spirit , finde such a sweete operation of the Spirit , the Spirit is a teacher , and a counsellour to them , they that are acquainted wi●h the government of Gods Spirit , they find i checking them presently when they doe ill , 〈◊〉 grieves them when they grieve the Spirit , so it teach●th them in particular ●usinesses , doe this , doe not that . Thus wee may know if we have the Spirit , if it guide and governe us from glory to glory , till wee come to per●ection , where the Spirit is all in all in heaven . Another evidence is this , the Spirit where it is it rests and abides , because it doth not onely change us at the first , but it leads us from glory to glory , as Saint Augustine saith , wicked men have the Spirit of God knocking , and he would saine enter , as the wickedest man , when he heares holy truthes discovered , the Spirit of God knockes at his heart , and he findes sweete motions in his poysonfull rebellious nature , but this is but the spirit knocking , that would have entrance , but Gods children have the spirit entering , and dwelling , and resting there . The spirit of God resteth on Christ , and it rests on Christs members , how can it change them , and having done so , guide and governe them from glory to glory , but hee must rest there , hee must take up his lodging and residence , a Christian is not an ordinary house , but a Temple , he is not an ordinary man , but a King , he is not an ordinary stone , but a Pearle , he is not an ordinary tree , but a Cedar , hee is an excellent person , and therefore the Spirit of God delights to dwell in him : As the excellency of the body is from the soule , so the excellency of the soule is from the spirit dwelling in him . However in particular operations , the spirit suspends his acts of comfor●ing and guiding , to humble them for their presumption , alway the Holy Ghost is in the heart though he be hid in a corner of the heart , I will send you the Comforter , and hee shall abide with you for ever , saith Christ , thus we see how we may try ourselves , whether we have the Spirit of the Lord o● no : If wee have not the Spirit , we are none of his , wee are none of Christs , Rom. 8. 13. And then whose are we , if wee bee none of Christs ? Doe but thinke of that , therefore if wee would not be men , not having the Spirit , that is , men dead , lead with a worse spirit then our own , let us labor to know whether we have the Spirit of Christ or no ? Let us see what change there is to the likenesse of Christ : for the Spirit , as it comes from the Lord ▪ so it makes us like the Lord , and wee are changed by reasons from the Lord , by reasons and considerations from Christ , and from the love of God in Christ , because the spirit takes from Christ whatsoever he hath ; Hee shall take of mine , &c. that is the comfort , hee comforts the soule with , hee fetches them from his death and blood-shed , and the love of God in him , that he takes of Christ , so there is a change wrought is us , by reasons fetched from the love of God in Christ , those conforming reasons , God hath given his Sonne , and Christ hath given himselfe , and wee feele the love of God by the Spirit , if the Spirit worke any grace , or comfort by considerations fetched from Christ , this is the true Spirit , the change and alteration that it workes in us , is according to the Image of Christ , that we may be like Christ so Christ is the beginning and the end , and Christ is all , hee workes from Christ , and to Christ. Let us examine therefore , if wee have the Spirit of Christ , whether it change us , and examine , if wee have the Spirit , from what reasons and grounds it changes us , and then wee may upon some comfortable grounds say we have the Spirit indeed . If we have not the Spirit , how shall we come to have the Spirit ? what meanes must wee use to get it ? In a word , this Chapter excellently sets out that , for the Gospell is called the Ministery of the Spirit : for the opening of the love of God in Christ , which is the Gospell , is the Mynistery of the Spirit , why ? because God hath joyned the Spirit with the publishing , and opening of these mysteries , therefore study the Gospell , and heare unfolded divine Evangelicall truthes , the more wee heare of the sweete love of God in Christ , the more the Spirit flowes into the soule together with it , the Spirit goes together with the Doctrine of the Gospell ; which is called the ministery of the Spirit : Therefore let us delight in hearing Evangelicall poynts , the love of God opened in Christ. A civill morall man , Oh he is taken mightily , if hee heare a morall witty pollitique discourse that toucheth him , and he is in his element then . What is this to the Gospell ? this hath its use , Oh but the Spirit goes with the opening of the Gospell , with Evangelicall points , and if our hearts were ever seasoned with the love of God , these points of Christ , and the benefits and priviledges by Christ , they will affect us more then any other things in the world , that is one meanes to studdy the Gospell , & to heare the truths of the Gospell opened where the Spirit workes . Againe , the Spirit of the Lord , it is given to us usually in holy community : the Holy Ghost fell upon them in the Actes , when they were gathered together ; and surely wee never finde sweeter motions of the Spirit then now , when wee are gathered at such times , about holy businesse , as this day wee never find the Spirit more effectuall , to alter , and change our soules , then at such times : Where two or three are gathered together , I will be in the midst of you , but by the Spirit , saith Christ , warming , and altering , and changing the soule : For God inf●seth al grace in communion , as we are members of the body mysticall : those that have ●ullen spirits , a spirit of separation , that scorne all meetings , they are carryed with the spirit of the devill , and of the world , they know not what belongs to the things of God. It is the mee●e spirit that subjects it selfe to the Ordinance of God , the Holy Ghost falls usually upon men when they are in holy Communion . And in Luke 11. there God will give the Holy Ghost to all that begge him ; pray for the holy Ghost as the most excellent thing in the world , he shal be given to them that begge him , as if he should say , there is nothing greater then that , and God will give him to them that aske him : Therefore , come to God , and in any thing wee have to doe , empty our selves , and beg the Spirit : for the more a man empties him , of his owne confidence , in regard of holy performance of duties , the more wee wil desire to be filled with the fullnesse of the Spirit , and this sense of our owne emptines will force prayer . Therefore , know that of our selves wee can doe nothing holily , that may further our reckoning , but by the Spirit , doe all things therefore in a sense of our owne emptinesse , and begge the Spirit . As likewise when wee are framed by the Spirit to obedience ; those that obey the motions of the Spirit , the Spirit joynes mor● and more closely with their soules , God gives his Spirit to them that obey him , those that obey the first motions of the Spirit , they have further degrees : What is the reason that men have no more Spirit in the Ordinances ? The holy Ghost knockes at their hearts , and would faine have entrance , and they resist it , as Stephen saith , now the Holy Ghost is willing to enter upon the soule , but he is resisted ; therefore if you will have him more and more , let us open our soules , that the King of glory may come in ; the Spirit is willing to enter , especially in holy assemblies ; saith Saint Iohn , I was on the Lords day , I was in the Spirit , that is , as if he were drowned in the Spirit on the Lords day : when we are about holy exercises , we are never more in the Spirit than then , let us open our soules to the Spirit , and then we shall find the Spirit joyning with our soules , the Spirit is more willing to save us , and to sanctifie us , then wee are to entertaine him , Oh that we were willing to entertaine the sweete motions of the Spirit ? our natures would not be so defiled , and we so uncomfortable as we are : there are none of us all , but wee finde comfortable motions in holy exercises , thus wee may get the Spirit of the Lord , that doth all , that illuminates , and sanctifieth , and ruleth , and rests in us . Vse . 4 And let us learne I beseech you , hence to give the third glorious person , the Holy Ghost his due , since wee have all by the Spirit , let us learne to give the Spirit his due , and learne how to make use of the worke of the Spirit , there are severall workes of the Spirit , you see here what the Spirit doth , We all , the Spirit unites us together , it is a Spirit of union , it knits all together by one faith to God , all meete in God the Father reconciled , and we all are joyned together by love , wrought by the Spirit , With open face , who takes away the vayle ? wee are all vayled by nature , the Spirit takes away the vaile from our eyes , and from the truth , what is the reason the Gospell is so obscure ? the Spirit takes not away the vaile , it teacheth not by the Ministery , or else it takes not away the vaile from the eyes , the Spirit takes away the scales from our eyes , and the Spirit in the ministery takes away the obscurity of the Scriptures , all those that wee call graces , the free gifts , the ministeriall gifts , they are the gifts and the graces of the Spirit , and they are for the graces of the Spirit , skill in tongues , and in the Scriptures , and in other learning , are given to men that they may take away the vaile from the the Scriptures , that they may be lightsome , and then when the Spirit is given , he takes away the vaile from the soule by his owne worke , and then with open face , we behold the glory of the Lord : What doth open our eyes to see , when the vaile is taken off ? the Spirit ; wee have no inward light nor sight , but by the illumination of the Spirit , all light in the things , and all sight in us , it is by the illumination of the Spirit . And then the change according to the Image of Christ , this is altoge●her by the Spirit of Christ , it is altogether from the holy Ghost . Christ baptiseth With the Holy Ghost , and with fi●e , and Christ came By blood , and by water ; by blood , to dye for us , and by water , by his Spirit to change us , and purge and cleanse us : all is by the Spirit , Christ came as well by the Spirit as by blood . This change and the graduall change from glory to glory , all is by the Spirit ; therefore wee should not thinke altogether of Christ , or God the Father , when we goe to God in prayer , but thinke of the worke of the Spirit , that the holy Ghost may have his due . Lord without thy Spirit my body is as a thing without a soule , a dead , loathsome , stiffe , unapt , carkasse , that cannot stirre a whit ; and so my soule without the operation of thy holy Spirit , it is a stiffe , dead , unmoveable thing , and therefore by thy Spirit breath upon me , as thy holy Spirit in the creation did lye upon the waters , and brood as it were all things there , lying upon the waters it fashioned this goodly creature , heaven , and earth , this Mundus , so the Spirit of God lying upon the waters of the soule , it fashions all graces , and comforts whatsoever they are , all is wrought by the Spirit in the new creature , as all in this glorious fabricke of the world was by the Spirit of God. Let the Spirit of God therefore have due acknowledgement , in all things whatsoever . And what are we to looke to mainely now ? the knowledge of God the Father , and his love to us shining in Christ , all is in Christ , and if we would have any thing wrought in us , any alteration of our natures , let us begge the Spirit that we may have the discovery of the love of God in Christ , & the Spirit attending upon the Gospell . And because we have all these aboundantly in these latter times , of the Church , in the second spring of the Gospell , in the reformation of religion , after our recovery out of Popery , there is a second spring of the Gospell , oh belovd , how much are we beholding to God ? never since the beginning of the world was there such glorious times as we enjoy . Wee see how the holy Apostle doth preferre these times , before former times , when the vayle was upon their eyes , and when all was hid in ceremonies , and types , and such things among the lewes , Now saith he , we behold the glory of God , and are changed by the Spirit from glory to glory . To conclude all , therefore consider that the glory of the times , and the glory of places , and persons , all is from the revelation of Christ by the Spirit , which hath the Spirit accompanying it : the more God in Christ is layd open , the more the times and places , and persons , are excellent . What made the second temple beyond the former ? Christ came at the second temple , therefore though it were baser in it selfe , yet the second Temple was more glorious than the first : what made Bethelem that little City glorious ? Christ was borne there : what makes the heart where Christ is borne , more glorious than other folke ? Christ is borne there , Christ makes persons and places glorious . What makes the times now more glorious than they were before Christ ? what made the least in the Kingdome of heaven , greater than Iohn Baptist ? he was greater than all that were before him , and all that are after him , are greater than he , because his head was cut off , he saw not the death and resurrection of Christ , and the giving of the holy Ghost , he saw not so much of Christ , so that the revelation of Christ , and the love of God in Christ , it is that that makes times , and persons , and places glorious , all glorious , because the vayle is taken away from our eyes , we see Christ the King of glory in the Gospell flourishing , and the love of God manifested , and by the Spirit of God the vayle is taken away inwardly as well as outwardly , now for a fuller discovery of Christ than in former times , comes the glory of the times , now there are more converted than in former times , because the Spirit goes together with the manifestation of Christ : what is the reason that this Kingdome is more glorious than any place beyond the Seas ? because Christ is here revealed more fully than there , the vayle is taken off , and here we see the glory of God with open face , which changeth many thousands from glory to glory , by the Spirit of God , that accompanies the revelation of the Gospell ; Is there any outward thing that advanceth our Kingdome , before Turkey , or Spaine ? &c. No ▪ thing , their government , and riches , and outward things , are as much as ours if not more : the glory of places and times are from the revelation of Christ , that hath the Spirit accompanying of it , that Spirit changeth us from glory to glory , our times are more glorious than they were a hundred yeeres or two before , why ? because we have a double revelation of Christ , and of Antichrist ; we see Christ revealed , and the Gospell opened , and the vayle taken off , we see Antichrist revealed that hath masked under the name of head of the Church , and hath seduced the world . Now this double revelation , challengeth acknowledgement of these blessed times : what should all this doe , but stirre us up to know the time of our visitation , & to thankfulnesse , to blesse God that hath reserved us for these places , and Countries that we live in , to cast our times to be in this glorious light of the Gospell to be borne in ; what if we had beene borne in those darke Egyptian times of Popery ? our lives had not beene so comfortable , Now we live under the Gospell , wherein with open face , we see the glory of the mercy of God in Christ , the unsearchable riches of Christ opened , and discovered to us . And together with the Gospell the ministery of the Spirit , goeth the Spirit , and those that belong to God , thousands by the blessing of God are changed from glory to glory . Certainely if we share in the good of the times we will have hearts to thanke God , and to walke answerably , that as wee have the glorious Gospell so we will walke gloriously , that we doe not by a base and fruitlesse life , dishonour so glorious a Gospell : I beseech you let us thinke of the times , else if we be not the better for the glorious times , if the vayle be not taken away , we are under a fearefull judgement , The god of this world hath blinded our eyes , doe wee live under the glorious light , and yet are darke , that wee see no glory in Christ , we see nothing in religion , but are as ready to entertaine Popery as true religion ; is this the fruite of the long preaching of the Gospell , and the vayle being taken off so long ? certainely the God of this world hath cast the dust of the world into our eyes , that we can see nothing but earthly things : wee are under the seale of Gods judgement , he hath sealed us up to a darke state , from darkenesse of judgement , to the darkenesse of hell without repentance : therefore let us take heed how we live in a dull , and dead condition , under the glorious Gospell , or else how cursed shall we be ? the more wee are exalted and lifted up above other people , in the blessings of God this way , the more we shall bee cast downe ; Woe be to Ch●razin , &c. and Heb. 2. How shall wee escape of we ●●glect● so great Salvation . I beseech you let us take heed how we tri●le away our time , these precious times and blessed opportunities , for if wee labour not to get out of the state of nature , into the state of grace , and so to be changed from glory to glory , God in justice will curse the meanes we have , that ●n hearing wee shall not heare , and seeing we shall not see , and he will secret●y and insensibly harden our hearts : it is the curse of all curses , when we are under plenty of meanes , to grow worse and duller , oh take heede of Spirituall judgements above all others , tremble at them , they belong to reprobates and cast-awayes ▪ Let us labour for hearts sencible of the mercies of God in Christ , and labour to bee transformed , and moulded into this Gospell , every day more and more ▪ That that hath beene spoken shall bee sufficient for this time , and for this whole Text. FINIS . Notes, typically marginal, from the original text Notes for div A12183-e1950 A comparison 〈…〉 the Law and the Gospell . The Explication of the words . 1. Christ hath the Spirit in himselfe Christ hath the Spiri● in greater measure than any other . When the fullest manifestation of the spirit in Christ was 2 Christ giveth the Spirit . 1. To all truths and Ordinances . 2 To all persons that are spirituall . Why Christ worketh all by the Spirit . Christ communicateth the Spirit to u● divers wayes : as , 1. Of influence 2. By way of merit 3. By way of example . Christ giveth the Spirit in greatest abundance after his Resurrection . Ephes. 4. 10. Why the Ordinances of God are no more effectuall unto us . Iohn 6. 63 Formality is the sin of this age Comfort that Christ hath ●ulnes of the Spirit . Why Christians are so dark spirited Motives to stirre us up to get the Spirit . Rom. 8. 13. The Spirit the soule of the soule . How to know if we have the Spirit . 1. It 's working . The spirit compared to fire . 1. It is active . 2. It transformes things . 3. It carries upwards . 2. It is convincing . Ioh. 16. To convince what . 3. It makes us like Christ. Directions to get the Spirit . 1. Labour to know Christ. Why there was so little spirit before Christs time . Why so little spi●rit in Popery . 1. The knowledge of Christ makes life and death comfortable . 2. Not to trust to any performance without Christ. 3. Be careful in use of meanes . The Spirit workes liberty . Liberty desired of all men . Liberty two fold . 1. Christian. 2. Evangelicall We are in bondage without the Spirit . The more liberty without Christ , the more slavery . Aug. de civit . Dei. Two kingdomes . Sins bonds . Liberty wrought by Christ applyed by the Spirit . How the Spirit workes liberty . By conviction . By Faith. By Love. Christ redeemeth two wayes , 1. By Price . 2. By strong hand . All that Christ redeemes , he frees by his Spirit . 1. Because we are saved as men . 2. We are freed to be friends with God. 3. We cannot love God ●lse . 4. Because we must be fitted for heaven . The Spirit sets us at liberty , in all the course of salvation 1. In our first calling . 1. The heart must answere Gods call . Ioh. 9. 25. Psal. 27. 2. We must practise that we answere . 2. Liberty in justification . No benefit by Christ without union . Double worke of faith . The heart fu●l of fear●s without the Spirit . Why men of great parts without grace are full of feares . 3. In Sanctification . Sanctification springs from justification . Liberty of disposition . Christians esteeme basely all things but Christ. Double principle in a Christian . Liberty in in Sanctification , to conflict not from it . Comfort against the dulnesse of the flesh . Double hindrance of good duties . Rom. 8. 2. Christians , Kings over their lusts . Freedome from the consequents of sinne . Freedome to good things . Vse of the l●w before and after we be in Christ. Liberty of judgement and will Freedome of will. Naturall . 2. Ability to good . Luther . The Spirit puts a new life in us . And then applies it to action . The Spirit in conversion doth more then perswade . The worke of the Spirit takes not away freedome . The Spirit preserves the soule in its manner of working . Rules concerning liberty . 1. When it is done with advisment of reason . All heate comes through light . 2. A power to argue on both sides . 3. There is a power to choose many things . The Angels determined to that that is good . Difference in the liberty of the two Adams . Greatest liberty not to have liberty to sinne . Imperfection to have power to good , and evill . Outward liberty . 1. Of Preaching the Gospell . 2. Of Discipliue . Spirituall liberty comes by outward liberty . Yeere of Iubile in preaching of the Gospell . Enemies of the Gospell enemies to spirituall liberty . Psal. 2. The Gospell the kingdome of God , why ? A good signe of spiritual liberty . Liberty of glory . Rom. 8. To labour for the Spirit that sets us at liberty . Attend upon the Ordinances of God. The comfort of Spirituall liberty . In outward restraint . In sickenesse . In death . In all wants . ●●gnes of Spirituall liberty . 1. Liberty from the dominion of any one sinne . One sinne inthralls as well as many . Simil. Simil. 2. Freedome to good duties . Psal. 110. Christian annointed Forced duties without liberty . Hypocrites have forraine motives . 3. Courage against opposition . The Spirit victorious . Rom. 8. 4. Boldnesse with God. Carnall men sinke in extreaminty . Abba Father , the voyce of Sonnes . Proud Rebels die desperately . Three degrees in the way to heaven . Of Nature . Vnder the Law. State of liberty . Mat. 11. 28. Difference of men in extremity . Want of boldnesse shewes want of freedome . 5. Freedome in regard of the creature . Two sorts of wicked men . 1. Such as Lord it over others . 2. That respect their private gaine . Reason an inferiour light to grace . A Christian in dependant , in respect of other men . Why carnall men hate those that are Spirituall . Christians the onely great men . Where the Spirit is there is liberty , not licentiousnesse . A Christian a free man , and a servant . What carnall men judge liberty . The tyran●● of lusts . Not to grieve the Spirit . Cyprian . The Spirit is grieved , With uncleane courses . Malice , and canckor . Pride . Sinnes against conscience , Hinder our liberty . In Prayer . It hinders boldnesse with men . Goe to Christ to free us from corruption . Avoyd ●ccasion● . The office of Christ by his Spirit . Difference betweene the Law , and the Gospell . In the number . no envy in Spirituall things . In the evidence . Efficasie . Foure excellencies in the covenant of grace since Christ. Freedome . Clearnesse . Intention . Extention . Three parts of the Text. Happinesse of man in two things . Doct. The mercie of God his glory . Glory what ? Excellency . Evidence . Victory . Witnesse . Severall attributes shine on severall occasions . All attributes terrible without mercie . Why men are enemies to Gods free grace . The glory of God in the Gospell greater than that in Adam . The glory of God in Gospell above that in Creation . Gods glory to man more than to Angels . 1 Cor. 14. The glory of Gods mercy shineth in Christ. To imbrace this mercy . God joynes our good with his glory . To admire the love of God. We may glory in Gods love without danger . Glorious mercy will satisfie conscience . Comfort from Gods mercy . How we may looke at our owne Salvation . How to thinke of mercy in temptation . Often offences exclude not from mercy . How God shewed Moses his glory . Exhortation to accept mercy . When we account grace glorious . Necessity of the Gospell . God condescends in giving the Gospell . Motions of the Spirit in men unconverted . God must be seene in some glasse . God hath ingaged himselfe by his promise . We cannot see Divine things but in a glasse . Sight , weak here , perfect in heaven . Our soules helped by our sences . What makes spirituall things difficult . Vse of a glasse . To helpe weake sight . Sacraments glasses . Degrees of sight . In the creatures . In the Word . Of Christ in the flesh . Of faith . Faith compared to sight . It is the noblest sence . It is largest It is the surest . It is most working . Vse . How to keepe the eye of the soule cleare . To ●ixe it on the object . Remoove hinderances . Inward . Outward . Spirituall sight presered by hearing . The best glasse to know Christ in . The vayle tooke away . But in part . Two fold use of a vayle . Why men see not though the Gospell be unvailed . Boldnesse in the Gospell . Feare taken away by the Gospell . Boldnesse in sinne weakneth boldnesse of faith How to ●ecov●r boldnesse with God. Comfort in community in Religion To labour for union . Necessity of a chang . Simil. Reasons why our nature m●st be changed . Because naturally we are opposite to God. Simile . Change double . We cannot ●lse be fitted for heaven . Every true Christian desires it . A change in Sanctification as well as justification . We can performe no holy action else . The change especially on the will. God qualifies whom he dignifies . All good in Christ opposite to the ill in Adam . Why the 〈◊〉 of Gods children is un●lt●rable . Why Christ changeth us into his Image . He is a powerfull head and husband . We are predestinate to his likenesse . Christs end is to destroy sathans work in us . We could have no communion with Christ else . To stu●●dy Christ. Christs carriage . Toward his friends . To weake Christians . To those that had but seeming grace To his Father . To himselfe . To his enemies . To the Devill . To Hypocrites . How to reade the life of Christ in the Gospell . The more we are like Christ the more beloved of God. And of one another . Simil. Who keepe Christ alive in the world . How we come to be like Christ. How we are dead and risen with Christ. Three things comfortable to us in Christs death . Whence hatred of sinne proceedes . How to know if we be changed to Christs Image . Most desire to be changed into the likenesse of the world . Meditate on Christ. The sight of remainder of sin . Christ all in all in changing us . The gift of the Spirit . For Christ. From Christ. The patterne of all grace from Christ. The reasons of this c●ange from Christ To see all that is good and comfortable in Christ , first This change wrought by beholding . The excellencie of the glasse of the Gospell . Vpon what ground we are changed by beholding . Three efficatious sights . How to knoW if we see the glory of God as we ought . Love workes imitation . Repentance a turning . If there were not a change , God would be forsworne . Foure degrees of the glory of a Christian. Sin makes us shamefull . Glorious comforts in religion . Growth in grace glory . The glory of the soule in heaven . Of bodie , and soule at the resurrection . Grace is glory . It is Gods image . Mans perfection . Terible to al opposites . Wisedome . Humility . Selfe denia●l . Boldnesse with God. Love. Hope . The glorious condition of a Christian. Difference betweene a Christan and another man. Why the world despise those that are gracious . From blindnesse of carnall men . From Saints infirmities . It is but a forced contempt . We must be conformed to Christ. Grace in others either imitated or envied . The excellency of Christians above others . Two sorts of carnall men . To labour for grace that we may be glorious . No man glorious but a Christian . Oppose this glory to the base esteem of carnall men . Comfort our selves in the disparagements of the world . To know whether we have grace by our esteeme of it In himselfe In others . The state of grace and glory , both goe under one name . Heaven must be begun here . Comfort , that grace and glory have the same name . Difference betweene the state of the godly and wicked . Grace glorious when it is in strength . Grace of a growing nature . From our disposition . From Gods purpose . Simil. Grace more refined in aged Christians . The least degree of grace glory in respect of the state of nature . To labour for strength of grace . Priviledges of growth in grace . Not to be discouraged in the weaknesse of grace . God leads his by degrees to heaven . It is our owne fault that we are not more perfect . Not to be discouraged in seeming interruption of spirituall growth . The least beginnings and the perfection of grace have the same name , and why . ? Simile . No change in Heaven . Why we are not brought to per●●ction here . Not to ●●are death Degrees in the glory of a Christian. A part of heaven to know the glory of it . To tr● the truth of our graces . Christians grow when they thinke they doe not . Why God brings us on by little and little . Not to decay in grace Christians compared to the best things . A ●icked man cannot desire heaven . Account must be giv●n for examples . To beare the reproach of Christ. Vse 7. To be thankfull for glory beforehand In our head . By Faith. In the first fruites . The work● of the whole Trinity in mans salvation . Doct. Doct. Not to rest too much in outward performances . The Spirit quickens all ordinances . The Word and Spirit compared to the blood and arterie● . The Spirit in Christ , naturall and mysticall . In the state of grace we must looke for nothing from our selves . Comfort in want of goodnesse in us . When men trust their owne strength they fall . Whether we have the Spirit . It openeth the eyes of the soule . It discovers Gods love . It sanctifieth . Slander of the Papists . He promotes s●nctification . The Spirit a Counsellor . It abides . It changeth by reasons from Christ How to get the Spirit . By hearing the Gospel . In holy Communion . Prayer . To give the Spirit of God his d●e . Whence the glory of times and places is . Why more are converted now than formerly . The danger of unprofitablenesse under meanes . Spirituall judgements ●errable . 
A93249	----	A heavenly conference between Christ and Mary after His resurrection. Wherein the intimate familiarity, and near relation between Christ and a believer is discovered. Sibbes, Richard, 1577-1635. 1654 Approx. 299 KB of XML-encoded text transcribed from 127 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A93249 Wing S3736A Thomason E1512_1 ESTC R209503 99868380 99868380 170043 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A93249) Transcribed from: (Early English Books Online ; image set 170043) Images scanned from microfilm: (Thomason Tracts ; 193:E1512[1]) A heavenly conference between Christ and Mary after His resurrection. Wherein the intimate familiarity, and near relation between Christ and a believer is discovered. Sibbes, Richard, 1577-1635. [12], 237, [1] p. Printed for John Rothwel, and are to be sold at the Fountain and Bear in Cheap-side, London, : 1654. Annotation on Thomason copy: "Decemb. 7.". Reproduction of the original in the British Library. By Richard Sibbes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Resurrection -- Early works to 1800. 2007-02 TCP Assigned for keying and markup 2007-02 Apex CoVantage Keyed and coded from ProQuest page images 2007-03 John Latta Sampled and proofread 2007-03 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A HEAVENLY CONFERENCE BETWEEN CHRIST AND MARY AFTER HIS RESURRECTION . WHEREIN The intimate familiarity , and near relation between Christ and a Believer is discovered . LONDON , Printed for John Rothwel , and are to be sold at the Fountain and Bear in Cheapside , 1654. TO THE READER , THe scope and business of this Epistle , is not so much to commend the Workman , ( whose name is a sweet savor in the Church , ) As to give thee a short and summary view of the generalls handled in this Treatise Though much might be said of this eminent Saint , If either detraction had fastened her venomous nails in his pretious name , or the testimony of the Subscribers of this Epistle , might give the Book a freer admission into thy hands . This only we shall crave leave to mind the Reader of , That this bright Star , who sometimes with his light refreshed the souls of many of Gods people , while he s●one in the ho●izon of our Church , set ( as we may say ) between the evening of many shadowes , and the morning of a bright hoped for Reformation , which though it be for the present overcast , yet ( being so agreeable to the mind of Jesus Christ , and ushered in with the groans and prayers of so many of his Saints ) we doubt not , but will in Gods own time break forth gloriously to the dissipating of those Clouds and foggs which at the present do eclipse and darken it . Now as it is the wisdom of God in bringing about his own designs , to raise up fit , and suitable instruments , for the work of every Generation . So it is also the gratious dispensation of God , to put seasonable words into the mouths of those his Servants , who by faith , do fix their eyes on him for the guidance of his blessed spirit , as every judicious Reader may observe in the works of this reverend Divine , who foreseeing ( as it were ) what a degeneracy of spirit Professors in his time were , falling a pace into ( that itch of Questions and Disputings like anoxious humor , beginning then to break forth among Professors , ) like a skilful Physician , applyed himself to preserve the vitalls and essentials of Religion . That the souls of his hearers being captivated with the inward beauty and glory of Christ , and being led into an experimental knowledge of heavenly truths , their spirits might not evaporate , and discharge themselves in endless gainless , soul-unedifying , and conscienceperplexing questions : For as it is in nature , a man that hath tasted the sweetness of honey , will not easily be perswaded that honey is bitter . But he that hath only taken it up upon credit , may soon be baffled out of it , because no act can go higher then its principle ; and so it is in Religion ; for those good souls that have imbraced the truths of Jesus Christ , upon a supernatural principle , and experimented not only the truth but the goodness of them , in their own souls , they are the clinched christians , the good hold-fast men ( as Mr. Fox stiles some Christians in his dayes ) they are the even and steady walkers . Whereas those that have only a form of godliness , a slight tincture , who have only out of novelty and curiosity , or pride and ambition , or other self ends , professed Religion , will prove giddy and unconstant , like Clouds carried about with every blast ; and while they promise themselves liberty , be a prey to the net of every fancy and opinion . To the sound and practical Christian that is not squeesie stomacked , will the truths in this treatise be grateful , supposing therefore , and desiring , if thou are not , thou may'st be such a one . Here is offered to thy consideration , a divine and heavenly Discourse betwixt Christ and Mary , between a soul-burthened sinner , and a burthen-removing Saviour . Thou may'st here see how diligent Mary is to seek , how ready Christ is to be found . Mary hath her heart brim full of sorrow , Christ Comes as it were leaping over the Mountains with comfort , and bowels of compassion . Mary was in a strong pang of affection ; nay her affections were wound so high , that her expressions seem broken , and her actions might seem to savor of irregularity , were it not to that excellency of the object , did warrant the height of her affection , and the compassion of Christ was large enough , not only to interpret for the best , but also to pardon and cover all her infirmities . The woman was better at her affections , then expressions . They have taken away my Lord , she speaks at random , names no body , whether Jews , or Disciples , or Souldiers . But see the strength of her faith , she is not ashamed to call him Lord , even in the lowest state of humiliation , though Christ be reproached , persecuted , despised , rejected , dead , buried , yet he shall be Maries Lord. Again , I know not where they have laid him , she dreams of a bodily asportation , and resting of Christ somewhere , and speaks with indignation , as if she looked upon it as an indignity , or incivility , nay of cruelty , Saevitum est in cadavera , saevitum est in ossa , saevitum est in cineres . Cyprian of the Roman Emperors cruelty , to remove a dead body . What was done to Christ , Mary takes it as done to her , and good heart she thinks she hath so much right to him , that he should not be stirred without her knowledge . And I know not where , &c. Now while Mary is seeking Christ , ( who is never far absent from a seeking soul ) he stands at her back . Christ is neerer to us many times then we think of . Sometimes a poor soul wants the sight of comfort , more then matter of comfort , and is like Hagar , weeping for water , when the well is hard by : seeking of Christ is the souls duty ; but Christ manifesting himself is the souls comfort . Mary turned her self , and she saw Jesus . Gerson saith the Angels rose up at the presence of Christ , which Mary seeing , made her turn about ; but omitting that conjecture , The original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used for a turning of the face ; but most frequently for a turning of the whole body : but to put it out of doubt here , it is said exegetically , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . She turned her self back . The same phrase the Steptuagint use of Lots wise looking back . Many times Christ hath his face towards us , when we have our backs upon him , and therefore if thou wouldest finde Christ , turn thy self to him . Again , here thou may'st see the true Joseph , he knowes Mary , when she knows not him , but takes him for the Gardner . Christ is alwayes before-hand with us in his grace , he loves us before we love him , and calls us before we call him . Mary travails with desires to find Christ , and Christ is full of yernings towards her : like Joseph , he could refrain no longer , and because the general manifestation of Christ wrought little , he calles her by her name Mary , and she being a sheep of Christ , knowes his voice , and answers him with a title of dignity , Rabboni , that is to say , my Master . We may see here , that discoveries of grace are not fruitless , they stir up in believers , reverence , and obedience . Let us sin because grace abounds , is the Devils application of Christs Doctrine . These and several other particulars , are with much brevity , spirituality , and perspicuity handled in this Treatise , and with that liveliness that they shew they come from one , whose own heart savored what he taught to others . The largest part of this Book is spent upon that sweet Doctrine viz. A Believers interest in God as a Father , and the comforts that flowe from that sweet relation . The foundation of our relation to God is here handled , and how God is first a Father to Christ , and in him to us . What can be more comfortable in this earthly interest shaking , disjoynting confounding age : then to clear up to our souls an interest in God : Tolle meum , & tolle Deum , as he said , it were better for me there were no God , then that he should not be my God , this will be thy comfort , that when thou canst not say , my state , my liberty , my House , my Land , my friend , my Trade , thou may'st be able to say , my Father , my God. If therefore thou savorest the things of God , this ▪ subject will be acceptable and grateful to thee , and if this Treatise may be any wayes instrumental , for putting thee upon study how to get it , or upon practice how to improve it , or in casethy soulsits in darknes , how to endeare and clear thy interest , the publishers shal have much of their aim , and thou wilt have no cause to repent thy cost in buying , or thy pains in reading . We shall adde no more but this . Blessed is that man or woman that hath an interest in him , who is the Father of Jesus Christ by eternal Generation , and of all believers in Christ by adoption and regeneration , in which inheritance and portion , that thou may'st have a share , shall be the prayer of Thy souls , and thy faiths Servants in the work of the Ministery for Jesus sake . Simeon Ash , James Nalton , Joseph Church . A heavenly Discourse between Christ and Mary after his Resurrection . JOHN 20. 16. Jesus said unto her , Mary , she turned her self and said to him , Rabboni , that is to say , Master : And Jesus said to her , touch me not , for I am not yet ascended to my Father ; but go to my Brethren , and say to them , I ascend to my Father , and your Father , to my God , and your God. THe same love of Christ that drew him from Heaven to the womb of the Virgin , from the womb of the Virgin to the Crosse , and from the Crosse to the grave : the same love of Christ moved him to discover himself after he was risen from the grave , to them that he knew did intirely and wonderfully love him . And therefore before he would ascend to Heaven , he did vouchsafe many apparitions and discoveries of himself , partly to instruct them in the certainty of his Resurrection , and partly ( but especially ) to comfort them . Those that he knew , did love him . His first apparition of all was made to Mary , the woman out of whom he had cast seven Devils . She was much beholding to him , and therefore loved much . No Sex may discourage any sinner from Christ . She expresseth her love to Christ , by her desire of finding him , by her seeking & weeping , notwithstanding all impediments before she found him . As she wept , she stooped down and looked into the Sepulchre , and there saw two Angels in white , a colour of glory , purity and joy , because it was a time of joy ; they were one at the head , and the other at the feet . As in the Law , when the Mercy-Seat was made , two Cherubims were also fram'd and placed , one at the one end , and the other at the other end thereof , with their faces looking one towards another . And when Christ was risen , there were two Angels , one at the head , another at the feet , to shew that peace was to be expected in the true propitiatory , Jesus Christ . One at the head , the other at the feet of the body of Jesus . And they sate there ; it was a time of peace ; peace was made between Heaven and Earth , God and man , and here is a posture of peace , They sate quietly . In Christ , Angels , and we are at one , God , and we , and all . There is a recapitulation , and gathering of all things in Heaven and Earth . The Angels they attended on Christ in all the passages of his life & death , till they brought him to heaven . They brought news of his birth , comforted him in his agony , they were at his resurrection , and you see here they attend . At his ascension they accompany him . And as they did to the head , so they will to the Members . In our Infancy they take charge of our tender years , in our dangers they pitch their tents about us ; in our deaths , they carry our souls to Abrahams bosome , a place of happiness . At our Resurrection their Office is to gather our bodies together . That service and attendance they afforded the head , they afford to the Members , to mysticall Christ , as well as naturall . Therefore let us comfort our selves in the service they did to Christ . Now besides the apparition of the Angells , here is the speech of the Angels Woman why weepest thou ? they knew she had no cause of weeping ; for Christ whom she sought , was ris n again . She answereth , because they have taken away my Lord , and I know not where they have laid him . If it had been as she supposed , there had been cause enough of her weeping , if her Lord had been taken away ; for when the Lord is taken away , what remaineth that is comfortable ? And if the Lord be not taken away , it matters not what is taken away ; for he is all in all . Carnall people , so they have their wealth , and friends , and comforts in the world , they care not what is taken away . But she is of another mind . They have taken away my Lord , and what comfort can I have , if my Lord be taken away . But it was but the speech of an opinion , she did but think it . And there were two things might lead her , truth and probability , which is the foundation of opinion . Probability , he is not here , therefore he is taken away . Truth Christ promised he would rise again , therefore he would take away himself . There was certain truth to ground faith , and weak probability to ground opinion ; yet such is the nature of weak persons in distress : if there be probability & certain truth , yet they will be sure to cleave to their probabilities . Oh their 's be great sins , I , but there is greater mercy for faith to lay hold upon . So the presumptuous sinner faith , God is mercifull , I , but God hath excluded thee from Heaven , thou art an adulterer , a swearer , a filthy person , thy opinion is grounded scarce upon probability . God is mercifull , but not to such sinners , as live in sins against reconciliation , as thou dost . Therefore when one hath but probability to ground opinion , and the other certain truth to ground faith , be so wise for our souls , as to take the best , and leave the other . If she had remembered his promise , to raise himself out of the grave , she needed not to have doubted . They have taken away my Lord , and I know not where they have laid him . They have taken away , she instanceth none . And when she had thus said , she turneth her back , and saw Jesus standing , and knew not that it was Jesus . The Angels hold their peace when Christ speaks , and it is their place so to do . But she knew not that it was Jesus , in respect of her passion . Her senses were held , partly by the power of God , partly by a kind of passion that was a Cloud between her and Jesus , that she knew him not at that time . What doth Jesus say to her ? Woman , why weepest thou ? whom seekest thou ? The first words that ever Christ spake after his resurrection to them he appeared to , is , woman why weepest thou ? It is a good question after Christs Resurrection , what cause of weeping , when Christ is risen ? Our sins are forgiven , because he , our head , and surety hath suffered death for us , and if Christ be risen again , why weep we ? If we be broken-hearted , humbled sinners , that have interest in his death and resurrection , we have no cause to grieve . It is therefore a good question to them that believe , why weepest thou ? whom seekest thou ? They were questions , not for satisfaction to him , he knew it well enough , but to draw out her mind , and to draw out by confession what God had hid in her heart , that he might comfort her afterwards . But she supposing him to be the Gardiner , said , Sir , if thou hast born him hence tell me , &c. She had a misconceit of Christ , as if he had been the Gardiner . Beloved , so it is with a sinner , especially in times of desolation of spirit , and disconsolate condition , they present Christ to themselves as an enemy . She in passion thinks Christ the Gardiner . Do not many when they be melancholy of body , and troubled in mind , conceive of Christ as an Austere Judge , that will undoubtedly damn such wretches as they are , who present Christ to themselves in that fashion , that the Scripture doth not ; doth not he bid all that be weary and heavy laden , come to him ? and yet they out of passion will present Christ to be an austere judge , that will take them at their disadvantage , observe all their wayes , and will surely damn them . It is a great violence that passion and opinion offers to truth , and to saving truth , and the hardest matter in the world for a distressed conscience to apprehend God aright , and to apprehend Christ aright . Secure persons apprehend God under a false notion , they apprehend God as a God all of mercy , and Christ , as if he were not judge of the world , as if he observed them not , nor their sinfull courses , and therefore they care not whether they serve him or no. And Satan presenteth Christ , all of mercy , and Satan and their hearts meeting together , the mistake is dangerous . It is a great art of faith , and an excellent skill to apprehend Christ sutable to our condition that we are in . When we be in any sin , then think him a Judge , then think of Moses , rather then of Christ , then think of Christ , as one that will judge both quick and dead , for their hard and wicked actions . But when we be humble , and broken-harted , and touched with sence of sin , present him as a sweet Saviour , inviting and alluring all to come to him . Come to me all ye , &c. Present him as a gentle Shepheard , present him in all the sweet relations he names himself by in the Scriptures , lest otherwise we do Christ dishonour , and our selves wrong . If thou have born him hence , tell me where thou hast laid him , and I will take him away . She was a likely woman indeed to take Christ away ; for a weak woman to take a heavy body away . But love thinks nothing impossible . Faith and Love agree in this , nothing is impossible . Love is strong as death . Neither love nor faith care for difficulties , they arm the soul to break through all . Tell me where thou hast laid him , and I will take him away . One would think the dead body might have frighted the woman , and the heavy body might have been above her strength ; but she was in such an extasie of love , and desire and grief , for want of her desire , that she considered not well what she said . They be words of passion , and indeed if you observe the story of Mary Magdalen , she was a woman of extremity in all conditions ; like Jonah , when he grieves , he grieves exceedingly , when he rejoyces , his joy is wound to the highest pitch . So she was full of love when she loved , and full of grief when she grieved , and full of joy when she joyed , she had large affections , all were in the highest measure , and strained to the highest pin in her , and that made her say , If thou hast &c. Jesus could not indure her longer in this perplext condition , he was too mercifull , and therefore saith , Mary ; she turned to him , and saith Rabboni , which is to say , Master . And Jesus said to her , Mary . The words are a sweet and loving intercourse between Christ and Mary ; in a seasonable time when she was in all her perplexity , and depth of sorrow for losse of her Lord. Christ seasonably at length , ( as not being able to hold any longer , but must needs discover himself , ) saith to her , Mary . You see first of all Christ beginneth , and saith , Mary , she answereth in the second place , and saith Rabboni ; and till Christ begins , no voice in the world can do any good . The Angels they spake to her , but till Christ spake nothing could comfort her . Christ began , and till Christ began nothing would comfort Mary . Christ began himself , and used but one word . It is a word , and but one word . Nothing will comfort but the word of Christ . The word that comforted her , when he spake , and it was but one word , and yet enough , ther● was such fulness of spirit , and comfort in that one word . And she answered with one word again . You may aske , why they spake but one word ? Beloved , he was full of affection , and she was full of affection also , too full to expre●s themselves in many words . As it is in grief ; Grief sometimes may be so great , that scarce any words are able to express it ; and if any words , then broken words , ( which shew fulness of affection ) rather then any distinct sense . Christ was so full , and she so full , that a word discovers . And indeed there was so much sense , and so much love , so much contained in these little words , Mary and Rabboni , that it is impossible to express them shorter , and her passion would not stay any longer discourse , it was by words , and by one word , Mary , it was by a word , which sheweth he took notice of her . Christ knowes the names of the Starres , he knowes every thing by name , he knows every thing of a man , to the very hair , he knowes their parts , and their very excrements of their parts , he knew her , and acknowledged her too ; Mary . 1. It is a word of knowledg , and familiar acquaintance , and acknowledgment . 2. It is a word of compassion , because he had held her long , and now could not longer . He pittieth the state she was in , he saw her ready to ●ink for grief , and melt for sorrow , and therefore he said , Mary . 3. As it is a word of compassion : so it is a word full of exceeding love . 4. And it is a word of peculiar appropriation ; Mary , whom I have so much respected heretofore . And a word of satisfaction on his part out of his pitty , and out of his love , and former familiarity & acquaintance . Mary , I am the man thou seekest , I know what all thy seekings tend to , thou wantest him whom thou lovest , thou wantest me , I am he , whom thou seekest . She answered him again , Rabboni , which is interpreted , Master . She returned him an answer again , she spake to him , he first began , then she follows , she found the virtue of his speech in her heart , there was an influence of it to her heart ; and his love witnessing to her heart , raised her love to him again . So it was an answer of Christs speech , and from the same affection , an answer of love , and an answer of exceeding large affection , and satisfaction to her soul . Oh my Rabboni , the soul of my soule , the life of my life , my joy , my rock , my all that can be dear to me . Rabboni , I have enough . As he desired to give her satisfaction , so she takes satisfaction in the word . And yet it was not full satisfaction ; for after she claspes about him , and would not let him go . It was an affection that stirred up much desire more and more to have communion with him , so that he was fain to check her afterward , Touch me not , for I am not yet ascended to my Father ; she had not enough , as indeed a believing affectionate soul hath never enough till it be in Heaven . And thus you see the sweet intercourse upon the apparition , and first discovery of Christ to Mary . He spake to her , and she answered him again with the same affection . And it is a word of dependance , as it is fit , Rabboni my Master , it is not only a word of honour , not any superior , but a superior in way of teaching , there was submission of conscience to the Rabboni ; as the Rabboni labouring to sit in the consciences of people . It is a Syriack word which signifieth in the originall , Multiplication of knowledge in him that speaketh , & that laboureth to breed much knowledg in him that is spoken to ; and therefore it is a word of great respect and dependance . She might well call him Rabboni ; for he was Master of Masters , Rabboni of Rabbonies , the Angel of the Covenant , the great Doctor of the Church , the great Gamaliel , at whose feet all must fit , and be taught . So ye see what sense and affections are in these little words . The fulness of heart that was in this Couple cannot be exprest , were it possible to say all that could be said . And therefore we leave the Hypothesis , and come to make application of it to our selves . First , we may learn here , that till Christ himself discovers himself , no teaching will serve the turn . No , the teaching of Angels will not serve turn , till Christ himself by his holy spirit discovers himself ; when Christ doth it , it is done . And therefore it should teach us so to attend upon the ministery , as to look up to the great Doctor , that hath his Chair in Heaven , and teacheth the heart . If he teach , it is no matter how dull the Scholar is . He is able to make any Scholar , if he instruct . I will not inlarge the point , because there be particular places , wherein they will be inlarged . The second thing I will observe is this ; That Christ when he teacheth , he doth it by words , not by Crucifixes , not by sights . We lost our salvation , and all our happiness by the ear , and we must come to it by the ear again . Adam by hearkening to Eve , and Eve to the Serpent , lost all , and we must recover salvation therefore by the ear . As we have heard , so we shall see . We must first hear , and then see . Life cometh in at the eare , as well as death . Faith ye know is the quickning of a Christian , the spirituall life of a Christian ; now faith comes by hearing . And therefore I beseech you in the bowels of Christ , set aside prejudice , and meekly attend Gods Ordinances . Do not con●ider who we are ; we are but poor Ministers , frail men as your selves . But consider the Lord that is pleased to convey life , and salvation , and grace , and whatsoever is fit to bring to Heaven this way : therefore they that despise this way , set light by salvation , as the Apostle saith , Acts 14. They judge themselves unworthy of the Kingdom of Heaven . They can read at home ; but is that the way God hath sanctified ? Did not the Manna stink , when gathered on the Sabbath day ? There is a curse upon all private industry and devotion , when it is with neglect of publick Ordinances . She could have no comfort till Christ spake . Nay the very sight of Christ could not comfort her . Let this I pray you be enough , that I may not inlarge the point any further . This is the way for comfort . We must hear him in his Ministers here , if we 〈…〉 him comfortably 〈…〉 after , Come ye blessed o● m● 〈◊〉 &c. 3. It was but one word . Mary ; and is there so much force in one word ? yea , when it is uttered by Christ . One word coming from Christ and set on the heart by the spirit of Christ , hath a mighty efficacy . The word had an efficacy in creating all things , fiat , fuit . Let it be done , it was done . Let there be light , there was light . So let there be light in the understanding , and there it shall be presently . So in all Christs cures , he said the word , and it was done . So in all spirituall cures , let him say the word , it is done . Nay a very look of Christ , if the spirit go along with it , is able to convert the soul , Respexit Christus , flevit Petrus amare , Christ lookt on Peter , he wept bitterly ; what will his word do , when his look will do so much ? It was but a word , and but one word , say but the word , saith he in the Gospel , and my Servant shall be healed . This should make us desire that Christ would speak , though but few words to the soul ; That he would cloath the words of men mightily with his word , and with his spirit , and then they will be mighty in operatio●●nd works . One word , but it was a pr●gnant word . It was full of affection , she knew it well enough . Mary . What to call her so familiarly , so sweetly by her accustomed name ; it wrought on her bowels presently . 4. But to go on , you see here again , that Christ must begin to us before we can answer him . He began to Mary , and then she said Rabbony , all the passages of salvation are done by way of Covenant , by way of commerce and entercourse , between God and man ; but God begins first . In election indeed we choose him , but he chuseth us first . And he knoweth who are his , and we know him ; but he knows us first . And in calling , we answer , I , but he calleth first , and we do but eccho to his call : in justification , forgivness of sins , we accept of justification , and submit to the righteousness of Christ , and Gods purpose of saving man that way ; but he giveth faith first , for faith is the gift of God. We glorifie him here on earth , but it is from a result of Gods glorifying us in Heaven , some earnests we have , but they are of Gods giving . All we do , is but reflexion of his love first , or his knowledge first . The Christian soul saith , thou art my God , I , but he saith first , I am thy salvation . As Augustine saith , non frustra dicit anima , Deus , salus tua , when God saith , I am thy salvation , it is ea●ie for the soul to say , thou art my God. And this may teach us in our devotions when we are to deal with God , when we are to bring to him any request , to desire him first to reveal himself to us , desire Christ to reveal hims●lf by his spirit to us . It is an errour in he case of mens devotions ; they think to bring something of their own strength , and to break in as it were upon God , without his discovery first . But Paul saith , Gal. 4. 9. We know God , or rather are known of him . We must desire , that he would make known his heart to us first , and then we shall know him again , that the would speak to us by his spirit , and then we shall answer to him again ; That he would say to our souls , he is our salvation ; and then we may lay claim to him , he is our God. Desire the spirit of revelation to reveal his bowels and love to us in Christ , by his holy spirit ; for certainly , in every return of ours to Christ , God begins to us , all in all , though not so sensibly ; but we ought to pray every day more and more for a sensible revelation , that God would reveal his love to us in Christ . And we cannot but answer , if Christ saith , Mary , Mary , cannot but answer , Rabboni . But you will say then , it is not our fault , but Christs fault if he must begin . If God begins , we shall answer . I answer briefly ; That God doth alwayes begin to us , and is before-hand with us in all dealings with our selves . He giveth us many motions , and never withdraweth himself from us ; but when he is despised , and slighted first : therefore let us take heed that we labour to answer Christs call , vvhen he doth call . If vve slight it , then in a judicious course , he ceaseth to speak further to us , if vve slight his beginnings of revelations . There be many degrees and passages to faith and assurance ; if vve do not observe the beginning , hovv God begins to reveal himself to us by little and little , speaking to us by his spirit in our hearts vvhen he begins ; then in a spirituall judgement sometimes he leaves us to our selves . And therefore let us regard all the motions of the spirit , and all the speeches of the spirit of Christ ; for he begins by little and little , else our consciences will say afterward , we are not saved , because we would not be saved . We would not yield to all the passages of salvation ; but when he was beforehand with us , and offered many sweet motions , yet we loved our sins better then our souls , and so repelled all . Therefore I beseech you do not refuse the sweet messages from Heaven , the gracious and sweet motions of the spirit of Christ , make much of them . God hath begun to you , be sure to answer . Learn it of Mary , when Christ began , she set not her heart and infidelity against it , but she opened her heart , and said , Rabboni ; learn therefore the duty of spirituall obedience , when God speaks , speak Lord , for thy Servant heareth . Do not shut your eares to the motions of Gods blessed spirit , do not harden your hearts against his voice , but open your hearts as she did ; Rabboni . Our Saviour Christ here saith , Mary , but when ? after he had concealed himself from her a long time . It is not presently , Mary , nor Rabboni . He had cōcealed himself a great while . Christ doth not usually open himself fully at first , though at first he doth in some degree ; but he observeth degrees , as in the church in generall . You see how that he discovers himself in his gracious promises by little and little , darkly at first , and at last the Sun of righteousness ariseth clearly . So the day-Starre ariseth in our hearts by degrees . It is a great while before Mary heareth the satisfying speech of Christ ; Mary . But why doth Christ thus conceal himself in regard of his fuller manifestation ? It is partly to try and exercise our faith , and other graces , and therefore God doth seem to withdraw himself in the sence of his love . 1. To see whether we can live by faith , or whether we be all together addicted to sense , as the world is , who live altogether by sense , and not by faith . 2. He would have our patience tryed to the utmost , he would have patience have its perfect work , she had much patience to indure all this ; but her patience had not a perfect work till Christ spake . 3. Christ will stir up , and quicken zeal and fervency in his Children ; and therefore he seemed to deny the woman of Cnnaan ; first he giveth no answer , but a harsh answer . A Dogge . And she works upon it , though I am a Dogge , yet Dogs have crumbs . All which denyal was only to stir up zeal and earnestness . And therefore though Christ doth not manifest himself to us at first , yet it is to stir up zeal and affection , to seek after him more earnestly . A notable passage there is of this , Cant. 3. 16. The soul sought Christ , and sought long , and sought in the use of all means ; but at length she waited , and in waiting she found him . 4. Christ doth this for to set a greater price upon his presence , when he comes to make his presence highly valued , when he doth discover hims●lf . Desiderata diu magis placent , Things long desired please more sweetly . And things , when wanted , are ingratiated to us , as warmth after cold ▪ and meat after hunger ; and so in every particular of this life . And therefore God to set a greater price on his presence , and that he would be held more strongly , when he doth reveal himself , he defers a long time . That is one reason why he did defer revealing himself to Mary , that she might have the more sweet contentment in him , when he did reveal himself , as indeed she had . Long deferring of a thing doth but inlarge the soule . Want inlargeth the desire , and capacity of the soul , so doth love . Now when we want that we love , that emptieth the soul marvellously much , it mortifieth affection . When God keeps off a long time , and we see it is God only must do it , then the affection is taken off from earthly things , and the heart inlarged to God by love , and the want of the thing we love . And therefore we set a price on the thing ; so that we are wonderfully pleasing to God. It is very beneficiall to our selves . What lost Mary by it ? so shall we lose nothing . We have it at last more abundantly ; We have it as a mighty favour . Mary taketh this as a new blessing all together . When things are kept long from us , & God only must discover . When the heart is kept from second causes , the heart is inlarged . Certainly , this comes from God , and God should have all the glory of it . God is wise , and therefore makes us to stay a long time for that we do desire . We all of us are in Maries case in a spirituall sense , sometimes or other , we misse Christ , I mean the sweet sense of Christ . Lay this down for a r●le , that Christians ought to walk in sweet communion with God and Christ , & that it ought to be the life of a Christian to maintain the Cōmunion , that Christ hath vouchsafed between us and himself . Then certainly we lose Christ wonderfully , and not against our minds , but willingly by our own slighting of him , and by our own undervaluing of him , or by our negligence , and presumption . Christ though he be low , yet he is great , and he will have us to know his greatness . There must be communion with due respect . One way or other , we deprive our selves of the sense & sweetnesse of communion with Christ . What must we do then ? we must do as this woman did , turn over every stone , use all kind of means , leave not one , till we find him ; and when all means are used , wait still . Persevere in waiting , as Peter speaks . Believers wait , hold out in waiting , for Christ in his time will come , he cannot hold long . As Joseph did suppresse his love and affection for politick ends a great while ; but his pitty towards his Brethren was such , that his bowels would not suffer him to conceal himself longer , his passion was above his policy . I am Joseph : And so let us in the use of all things , seek Christ , and the sweet sense of his love which is better then life it self . And indeed , what is all without Christ ? Christ is so full of compassion , he will not long suffer us to be prolonged ; but will at length satisfie the hungry soul : how many promises have vve to this end ? Take heed of such a temper of soul , as cares not vvhether vve find Christ , or no. Oh take heed of that , if vve vvill seek him , seek him as Mary , she sought him early in the morning , she brake her sleep , and sought him vvith tears . If any thing be to be sought vvith tears , it is Christ , and communion vvith him , she sought him instantly , and constantly , she sought him so , that no impediment could hinder her ; she vvas so full of grief and love . She sought him vvith her vvhole heart , she vvaited in seeking , that is the vvay to find Christ . Seek him early , in our younger times , in the morning of our years . Oh that we could seek Christ , as we seek our pleasures ; we should find more pleasure in Christ then in all the pleasures of the world ; if we could perswade our base hearts so much . Seek him above all other things . Awake with this resolution in our hearts to find Christ , never to be quiet , till we may say with some comfort , I am Christs , and Christ is mine . When we have him , we have all , seek him with tears ; at length we are sure to find him . He hath bound himself , that if we knock , he will open . And if we seek , we shall find . If we seek wisdom early with our whole hearts intirely , sincerely , seek Christ , for Christ , and then we shall be sure to find him as she did . Thus seek him in the word & Sacraments , wherein he discovers himself familiarly . Seek him in the , Temple . Christ was found in the Temple , and then we shall be sure to find him both here , and hereafter . Specially we shall find him in our hearts . You see how familiarly he comes to us in the word , speaks to us by a man , like our selves . And how familiarly by the Sacrament , by common bread , and common wine , sanctified to do great matters above nature , to strengthen faith . He cometh to us through our faces , into our souls in the Sacrament . He cometh to us , through our ears in hearing the word , through our sight in seeing the bread broken . He comes by familiar things , and by a familiar manner of conveying ; as if he should name every one , I come to thee , and give thee my body . Think with our selvs , now Christ cometh to me , when the Minister reacheth the bread and come to me , think of heavenly bread , & of the gift of Christ to me by means , & can he do it more familiarly ? Is it not as if he should say , Mary ? and that is the excellency of the Sacrament . It conveyeth Christ to all the Saints , and to every one in particular , as if he named every one . And what an incouragement is this to answer again , to open our hearts to receive him , together with the Elements ; to imbrace Christ , joyn with Christ , and then to keep him , when we have him ; do not lose him , he will not be so dealt withall , remember the Covenant we have made to him . I beseech you let these sweet considerations of Christ dwell in us , and work on every one of our hearts . If they do good on us here on earth , if we by faith lay hold on him , and have intercourse with him , what will it be in the day of judgement ? How comfortable will it be to hear him say to every one in particular , Come thou , and thou , stand on my right hand , sit and judge the world with me ? Doth he know our names now on earth , and giveth to every one particularly by himself , if we come worthily ? and will not he know us then ? oh that is far more worth then the worlds good , to know us then , and to call us by our names . Therefore I beseech you be acquainted with Christ . Have intercourse ( all we can ) with him in the word and Sacraments , and never rest , till we find this sweet result in the use of the means , That he is ours , and we are his . Take heed therefore in these times , desperately addicted to formality and Popery , I say take heed we do depend not upon any outward thing ; but look to Christ in all his Ordinances , look to the spirit ; all Gods children , the church of the first born , they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as are taught of God. Who can take away the opposite disposition of mans nature to goodness , but God by his spirit ? who can shine into the soul , and quicken the soul , but Christ by his spirit ? who is above the heart and conscience , but Christ by his spirit ? therefore take heed of formality , submit your hearts to the great Prophet of the Church , that Moses speaketh of , Deut. 18. who shall be the great teacher of the Church , lift up our hearts to him , that he would teach our hearts , and remove the naturall disposition that is in us , that he would take off the veil from our hearts , and teach not only what to do , but to teach the very doing of them . Teach us to hate what is ill ; teach us to believe , and to resist all Satans temptations ; who can teach this , but the great Teacher , whose Chair is in Heaven ? therefore take heed of depending on formall things . Lift your hearts to God , that he would joyn his teaching with all other teaching . This cannot be too much stood upon , I beseech you therefore take it to heart . Give me leave to add a few things more . If Christ speaketh in generall to Mary , she answereth in generall . And when he speaks aloof to her , she answereth aloof to him , a far off , and never gave him a direct answer , till he gave a direct word to her . When he said Mary , she gave him a direct answer Rabboni , not before . I beseech you therefore , let us not rest in generall promises , and the generall graces , that be so much stood on by some , That God hath a like respect to all . Trust not to that , we must not enter into his secrets ; but let us obey his precepts and Commandements . And withall remember this ; When we hear of a generall mercy and Commandement for all Nations to believe , and that Christ came to save a world of sinners , alas what is that to me , unless thou by thy holy spirit speakest to my soul , and saist in particular , I am thy salvation , and speakest familiarly to my soul . Generalls are in some degrees comfortable . But if I find not particular interest by the witness of thy holy spirit to my soul , if thou sayst not to my soul , I am thine , and thou art mine , all is to little purpose . Therefore in the desires of our souls in prayer , let us desire the Lord to reveal himself in particular . We trust too much in Generalls . God is mercifull , and Christ came to redeem the World. They be truths , and good foundations for to sound faith upon ; but they will not do the deed , till by daily prayer vve seek to the Lord , that he vvould in a particular manner reveal himself to us . This doth Paul pray for , Ephes . 1. That God would vouch safe to them the spirit of Revelation . And this is the office of the holy Spirit , his speciall office is , to reveal to every one in particular , his estate and condition to God-ward . The Holy Ghost knoweth the secrets in the brest of God , and in our own hearts . Now the Holy Ghost only can reveal the particular love that lyeth in Gods brest , to our particular souls . And therefore we should desire God , that the holy spirit may be sent to seal to us our particular salvation , and never be quiet till we be sealed in particular assurance , that we be they , whom Christ came to save . This we ought to labour for , if we labour for it , we shall have it , sometime or other ; for God loveth to be familiar with his Children . He loveth not to be strange to them , if they seek his love , but to reveal himself first or last . And few seek it , but God revealeth himself by his spirit to them , before they die ; if he doth not , they are sure of it in Heaven . And therefore they that be against particulars , they are enemies to their own salvation . Mary regarded not , while Christ spake of generalls . But when he came to particulars , then , Rabboni , and not before . Jesus saith unto her , touch me not , I am not yet ascended to my Father , &c. This verse containeth Christs Prohibition , or Christs Commission , or Charge . His prohibition . Touch me not ; and his reason , for I am not yet ascended to my Father . His Charge . Go to my Brethren . And then directeth what to say to them . I ascend to my Father , and your Father , to my God , and your God. The words be very naturall , and need no breaking up to you . But I shall handle them , as they follow one another . Jesus said to her , touch me not . Touch me not . Why ? he would have Thomas not only touch , but to put his finger into his side , that is more then touching him . But our Saviours intent is to meet with a disposition in Mary something carnall , something low and mean , in regard of this glorious occasion , Christ being now risen and glorified ; for his resurrection was the first degree of his glorification . And therefore touch me not . She came with too much a carnall mind to touch him , when we said Rabboni , it was not satisfaction enough for her to answer Rabboni ; but she runneth to him , and claspeth him , and clingeth about him , as the affection of love did dictate to her . But saith he , touch me not in such a manner , this is not a fit manner for thee to touch me in , now I am risen again . In a word , she had a thought to converse with Christ , in as familiar a manner , as before , when she powred oyntment on his head . He was the same person , but the case is altered ; that was in the dayes of his humiliation , now he was risen again , and it was the first degree of his glorification . There was another manner of converse due to him , and therefore , touch me not . Thou thinkest to touch me as thou didst before , but thou must not do it . She was too much addicted to his bodily presence . 1. It is that , that men will labour after , and have laboured for , even from the beginning of the world , to be too much addicted to present things , and to sense . They will worship Christ , but they must have a picture before them They will adore Christ ; but they must bring his body down into a peece of bread , they must have a presence . And so instead of raising their hearts to God and Christ in a heavenly manner , they pull down God and Christ to them ; this the pride , and base earthliness of man will do . And therefore saith Christ , touch me not , in that manner ; It is not with me now as it was before . We must take heed of mean and base conceits of Christ . What saith Paul , 2 Cor. 5. I know uo man now , according to the flesh , no , not Christ himself , now he is risen . Christ was of such a Tribe , Stature , had such gifts and qualities . What is that to me ? Christ is now Lord of Lords , and King of Kings . He is glorious in Heaven , and so I conceive of him . I know no man after the flesh , no , not Christ himself . I forget what he was on earth , and think of him , what he is now in Heaven . Therefore to bring him down to our base conceits , to sense , and the like , this is the humour of men , that labour to crosse the scope of the Gospel . For why are men so addicted to outward things , outward complements ? It is pride , it is satanicall pride ; they think that God is delighted with whatsoever their folly is delighted withall . Because amongst men , there must be a deal a doing : therefore they think God is well pleased with such things . God is a spitit , and though outward things be necessary , yet all must not be turned outward , as in Popery . We must not bring God down to our foolish conceits , as if he were delighted , as we are . 2. It is wonderfull easie too ; all outward things , any naughty men have them with their sins . Let a man perform a little outward complement , he may be what he will be , let him live as he will ; and be possest , that outward things will serve the turn , he is safe , his Conscience is daubed up , till God by sense of wrath awakeneth conscience , and then they shall find it another matter to deal with God then by complement . 3. There is also a great glory in outward things . There is commendations , and mens observance of them , as in the Pharisees , and in Popery . But the spirituall worship of Christ hath no observance to the eye of the world , it is between God and the soul , men naturally love those things that be glorious . It is said of Ephraim , that he loved to tread out the Corn , but not to plow ; that is , Ephraim will take that which is easie , but not that in Gods worship which is hard . There be two things in Gods service . An easie thing , which is outward complement . And an hard thing , which is , to trust him ; to deny our selves , to relie upon him , and live by faith . And that Ephraim will not do . Ephraim will tread the corn , because the Heifer may eat corn . But there be hard things in Religion which he will not practice . He will not plough . Touch me not , saith Christ . Thou hast not conceits spirituall enough to deal with me , now I am risen . But what is the reason , Touch me not , for I am not yet ascended to my Father ; That seemeth to be a strong reason . But it seemeth to be a contrary reason . Touch me not now , when my body is present , but touch me when I am gone , and removed out of sight of all flesh . Touch me not now , when thou mayst touch me , and touch me when there is an impossibility of touching me . This is seemingly strange ; But indeed there is no contrariety in it . Touch me not , for I am not yet ascended to the Father . There is a double meaning of the words . First of all , touch me not ; for I am not yet ascended , &c. Thou needest not claspe , and cling about me , as if I would stay no more with you below , I am not yet ascended to the Father , there will be time enough afterwards . For the word , touch , in the originall , doth not signifie meerly to touch ; but claspe , associate , joyn , and soder with a thing : the Scripture speaking of the evill man , you shall not touch him , that is , not make him one with him . The Devill shall not take him from Christ , and make him one with himself . It is a strange word in the originall , Thou claspest about me , thou dost more then touch me , thou clingest to me , and wilt not leave me , as if I would go presently to the Father ; but I am not yet ascended to the Father . That is one part of the meaning . But there is farther then that , I am not yet ascended to the Father , touch me not . That is , it is another manner of touch that I look for , better for thee , and in some regard for me , to touch me by the hand of faith when I am ascended to the Father , then touch me , and take thy full of touching me . But for the present I am not ascended , I have not done all . I have not manifested my self to my Disciples in full , when I am ascended , all is done , and then there is place for touch : And that I take is meant here , I am not yet ascended to the Father , thou thinkest I have done all is to be done ; but thou art deceived , I must ascend to the Father , and when I am there , I expect to be touched after another manner , after a gratious spiritual manner , which is by faith , as Augustine saith , well , send up thy faith to Heaven , and then thou touchest Christ . As he said in the Sacrament , Quid paras dentem , & ventrem , Crede , & manducasti : what dost thou prepare thy teeth and stomack for ? believe , and thou hast earen . So the best communion with Christ is to believe , till we come to Heaven to have eternall communion with him . This touch will do thee little good , and it pleaseth me as little . When I am ascended to the Father , then touch me at the full , so you see what Christ meaneth . The life of a Christian here , and the manner of the dispensation of Christ here , is by promise , and by his spirit that we should live by faith , and not by sense . The life of sight is preserved for another world , when we are fitted for it . She was not fit for a life of sense , but was to expect the Holy Ghost from Heaven , to be filled with that , and then to be filled with faith and love , and then to have an holy Communion with him in Heaven . But I am not yet ascended . Thus you see the meaning , touch me not . There be two reasons of Christs prohibition . 1. Her respects were too carnall and ordinary , considering he was in the state of glory . And then 2. for that there will be time enough : do not stand imbracing of me . There is a greater work for thee to do . Christ preferred the great work of giving notice to his Disciples of his Resurrection , before the Office of respect , and service to himself . Go about a duty , that I more regard a great deal . Go tell my Brethren , I ascend , &c. So that every part of the Text yields satisfaction to that prohition . Go ( saith he ) to my Brethren , I have another work for thee to do . Touch me not , Thou claspes about me as if thou hadst nothing to do : there is another work to do that pleaseth me better , and more fit for thee , to comfort them that are in distress , my poor Brethren and Disciples . And therefore go to my Brethren , and say unto them , so that Christ prefers a work of charity to his poor Disciples , before a work of complement to his own person . She clingeth about him , but this is not it I would have . Those poor souls are mourning and disconsolate for me , as if I ●●re clean taken away , go to them , and prevent their farther sorrow . God hath a wonderfull respect to others . It is strange that Christ should say , Go , and be reconciled to thy Brethren , and then offer thy sacrifice . As if he would have his own sacrifice neglected , rather then we should not be reconciled to others . And so a work of charity and love is preferred before an officium and complement to himself . Let us shew our love to the first Table in the second , our love to God by our love to man. Every thing hath its measure and time . Away therefore with this over-much imbracing and touching . Go thy way thou hast another work to do , Go to my Brethren ; And so you see ( as I take it ) the full meaning of the words . Observe the circumstances . Who must go ? Here is a Commission , and command . And to whom ? To the Disciples of Christ . And when doth Christ bid her go ? when he was risen , and in the first estate of glory . What is the Message ? Tell my Brethren , I am ascending to my Fath●● ▪ and your Father ; to my God , and your God. It is worth your considering a little . 1. Who is sent . A woman , a woman to be the Apostle of the Apostles , to bethe Teacher of the great Teachers of the world . Mary Magdalen vvas sent to instruct the Apostles in the great Articles of Christs Resurrection and Ascension to Heaven . By a Woman death came into the vvorld , and by a woman life was preached to the Apostles ; because indeed she was more affectionate , and affection taketh all . And that makes that sex more addicted to Religion , by the advantage of their affection ; for Religion is meerly a matter of affection : though it must have judgement shine before it , yet it is especially in the heart and affections . And she had shewed a great deal of affection , she stood out when the rest went away , John 19. 25. She was constant , and broke through all difficulties , and then God honoured her to be the first preacher of his Resurrection . Gods course is to trust secrets in earthen Vessels , that earthen Vessels should carry heavenly treasure , and therefore stick not at the Vessel ; but look to the Treasure . A woman may teach the greatest Apostle . Look not to the man , but to the Message . Elias will not refuse the meat because the Raven brought it . And a condemned man will not refuse a pardon , because a mean man bringeth it . Take off pride in spirituall respects . When God honours any man to bring news of reconciliation , stoop to him , of what condition soever he be . 2. To whom must she go ? Go , tell my Brethren the Apostles . Go to the Apostles that are disconsolate men , now Orphans , deprived of their Master and Lord. Disconsolate men , and not in vain , so not without cause ; for they had reason to be discomforted , not only for their want of Christ ; but for their own ill carriage towards Christ . One of them denyeth him , and the rest forsake him ; and yet my Brethren , go tell my Brethren . When did he speak this ? after his Resurrection in the state of glory , in the beginning of it , and when he is ascending to Heaven , and yet he owneth them as Brethren , though such Brethren , as had dealt most unbrotherly with him . But how came they to be his Brethren ? And how come we to be Christs Brother ? Christ is the first born of many Brethren ; He is the Son of God by Nature ; and all others , now , by grace and adoption . Christ is the Primo-genitus , amongst many brethren , and in Christ , we have one Father with Christ . We have one honour , we shall be all Kings , and Heirs of Heaven , as he is . If Sons , then Heirs : the Apostle makes the coherence . Now we are all in Christ , Sons of God , Heirs with him . To go to the condition of nature that he took , our nature , and therefore having our flesh , he is our Brother . The ●●ry Reprobate may say so . Yet that is a ground of comfort , that he is a man as we are , but that is not the main thing considerable . He is our Brother in a spirituall respect , in regard of adoption . He is the first Son of God , and we in him Sonnes . He is the first Heir of God , and we in him are Heirs . And therefore go to my Brethren . Beloved , It is a point of marvellous comfort , that Christ was not ashamed to call them Brethren , Psal . 22. 22. I will declare thy name amongst by brethren , saith Christ . Our Saviour Christ alludeth to that Psalm in this passage , and so it is read , 2 Heb. out of that Psalm . Christ hath taken all relations ( that are comfortable ) upon him , towards us . He is the everlasting Father , Isai . 9. The Prince of peace . He is a second Adam , and therefore a Father in that regard . The first Adam is the Father of all that perish . The second Adam is the Father of all that shall be saved . As he is our Brother , so our Husband . He could not be our Husband , except he were our Brother . He must take our nature , and be one with us , before we can be one with him . He is our friend , before this time he called them friends . As you see in John , I will call you friends . But here is a sweeter tearm Brethren . There is no relation that hath any comfort in it , but Christ hath taken it on him . He is our head , Husband , friend , Father , Brother , and whatsoever can convey comfort to us . And the truth of it is , he is these things more truly then any Relation is made true on earth . For these Relations of Husband and Wife , and Brother and Sister , and Father and Child , are but shadows of that everlasting relation that Christ hath taken upon him ; the reality and truth it self is in Christ . We think there is no Brother , but the Brother in flesh , no Father , but Father in flesh . Alas , these are but shadows , and quickly cease , the fashion of the world passeth away . Brother is another Relation whereof these are but shadows . These do but represent the best things that are in Heaven : Christ is the Father , Brother , Friend , and whatsoever is comfortable in Heaven ; therefore go , tell my brethren . I , but saith the poor soul , I that have been so sinfull , and so unworthy a wretch , shall I have comfort in this , that Christ is my Brother , and I am Christs ? I cannot do it . I profess thou canst not do it , flesh and blood must not teach it thee , thou must be taught by the spirit of Christ ; but consider how the Apostles used Christ . Thou canst not call Christ Brother , because thou hast been a sinner , and hast carried thy self unkindly to Christ . And did not the Disciples so ? did not they leave him , and one of them deny him , and that with Oaths . Therefore whatsoever our sins have been , deny not our relation to Christ . The poor Prodigal said , I am not worthy to be called a Sonne , I am not worthy to be called a Servant . He denyed not that he was a Sonne , but he was unworthy of it . And so I a● unworthy to be a spouse and brother of Christ , yet do not our unfaithfull hearts to much pleasure , as to deny our relation . The Apostles were so dignified , as to be called the Pillars of the world ; but these left him , and yet for all that in this time of their desertion of him , go tell my brethren . Therefore be not discouraged , go to Christ in our worst condition , in our greatest temptations , when our hearts misgive us most , that we have used God most unkindly , and Satan ply'd us most with desperate temptations , yet own him for our brother , who owned his Disciples , when they dealt most unkindly with him . I beseech you count it a comfort unvaluable , which no tongue is able to express , that Christ after his Resurrection , should call brethren . He might well call them brethren after the Resurrection , because then all debts were discharged by his death . He had paid their debts , and now the acquittance was due to them , because Christ , as surety , had payd all . Now I am risen , go , and tell my brethren so . If we can make use of the death and Resurrection of Christ , and say , Christ hath dyed for my sins , and rose again for my justification , I will interest my self in his death , I will claim the vertue of his Resurrection , then take the comfort of this . In Popery they had much comfort in those dark times , when a Company of proud carnall beastly men ruled the roast according to their own lusts , these Clergymen made a great pother with fraternity and brotherhood . And if they were of such a fraternity of Dominick or Francis , or meerly in a Fryars Coule ; it was not only satisfactory , but meritorious , they could not do amisse , away with these shadows . Here is the brotherhood that must comfort Christians , that Christ owned us for brethren after his Resurrection . He payd dear for it , alas , are we worth so much , that God should become man to die for us , to rise again for us , to justifie us , and make us brethren ? That infinite love , that God became man , and dyed for us , and rose again to own us for his brethren , will satisfie all doubts . Shall we doubt any thing of that love , when he out of his free love , will own us as brethren , shall not we own him ? I confesse it is a marvellous thing , in times of temptation it is difficult to make use of it . Oh , but pray with the good Apostle , Lord increase our faith ; with the poor man in the Gospel , I believe , Lord help my unbelief . So when any temptation cometh for our unworthiness , and our undeserving : then think Christ after his Resurrection call'd his Apostles brethren , and he will be content to be my brother , if I will believe , he dy'd for me , and I will cast my self upon him , therefore away with all doubts . There be many other observations out of the words . Will you have the first words in estate of glory , his first words after death ? go and tell my brethren . Think in a desperate extremity , think of the sweet message he sent by Mary Magdalen to his unworthy brethren , that he had dy'd for , and given his blood to make them his brethren . Think of his free love to you , it is not for your worthiness or unworthiness , but of his own free love that he came from Heaven to take your nature , it is his own free love that he came to die ; and therefore conceive not of worthiness , nor unworthiness ; but consider the command of God to believe , and if we perish , perish there . Cast our selves on our brother , that will own us in our worst condition , that is the grand use . 2. Again , if God owns us in his glorious condition , shall we be ashamed of the Doctrine of Christ , of the Children of God , to own them ? what saith Christ ? It is a terrible Thunderbolt ; He that is ashamed of me , and of my word before men , I will be ashamed of him before my heavenly Father . Take heed of being ashamed to stand out a good cause , in matters of Religion . Christ was not ashamed to call us brethren when we were at the worst , and he himself in a glorious condition ; he was in glory , and the Disciples drooping in consideratiof their guilt , that they had forsaken him , and yet brethren still . And shall not we own him , that owneth us in state of glory ? how shall we look that he will own us hereafter , when he tru●teth us with his cause and glory , and we betray all to pleasure such and such ? Can we look Christ in the face with comfort , if we neglect his cause , his truth and his Church ? 3. Again make this use of it , Christ is our Brother , and will not he take our parts . Absolon was a disobedient Son , yet Absolon would not let his Sister Tamar be abused , he would be revenged of that . And will Christ suffer his sister , his spouse , his Church to be abused long ? nay , will he leave his Dove , his love , his undefiled one , where he hath placed all his joy , and contentment to the malice and fury of the enemy long ? certainly he will not . Certainly he will be avenged on his enemies . If nature that he hath put into the wicked sinfull men , teach them to revenge indignities offered to their kindred , will Christ suffer his Brethren , his sister to be abused . Saul , Saul , why persecutest thou me ? now he is in Heaven , the Churches case is his own . And therefore comfort our selves with that sweet Relation , Christ hath undertaken to be our brother in state of glory ; what a comfort is it that we have a brother in Heaven ? what a comfort was it to the poor Patriarks , when they thought with themselves , we have a brother , Joseph , that is the second man in the Kingdom . And so , what a great comfort is it , for poor Christians to think , that the second in Heaven , that sitteth at Gods right hand , that is King of Kings , and Lord of Lords , and that ruleth all , is our brother . Is not this a main comfort , yea beyond all expression , if we could make use of it by faith , answerable to our trouble . Therefore go to Joseph , that hath laid up comfort for us , he hath comfort enough for us , he hath treasures of comfort , whatsoever is necessary for us ; we may have in Christ our elder brother . And therefore , go to my brethren . I beseech you , let us make a use of exhortation to be stirred up , to labor by faith to be one with Christ , and then he will be our head , our Husband , our brother , our friend , our all . Say what you can , Christ will be all in all to all his . He hath enough in him , of his fulnesse we shall receive , and grace for grace . Oh labour to be one with Christ . Do not lose such a comfort as is offered . He offereth himself first to be our Saviour and Redeemer , and then our brother , never rest therefore till we have part in Christ . And then labour to make use of in all temptations , catch fast hold of every thing that is usefull , as it is the nature of faith to do , like Benhadads Servants , who made use of that word , brother . He is my brother said the King of Israel , as common Offices make kindred He had but let passe the tearm of brother , and they would not let it go , but catcht at it , thy brother Benhadad . We see what wisdom flesh and blood can teach , to make an improvement of any comfort in the world , if by kindred , or office , or any relation in the world they make use of them . And when we be in Christ , shall not we make use of them , when we be troubled with sense of sin , or in desperate conditions ? when Christ calleth us brother , shall not we answer , I am thy brother ? Blessed be thy mercy and love that descended so low , as to make me thy brother . I beseech you let us not lose the comforts we may have in the Disciples , being called Christs Brethren , when they were in some sort enemies , but he knew their hearts were sound , and it was but their weakness : therefore let no weakness discourage thee . He will not quench the smoaking flax , nor break the bruised Reed . Is thy heartright to Christ , art not thou a false Hypocrite , a secret Traitor to Christ , and to his cause and Church ? then be of good comfort , thou mayst go to Christ , as to thy brother . Though Peter denyed him with his mouth , yet he confest him with his heart . And therefore , go tell my Disciples and Peter , he hath most guilt , and therefore hath most need of comfort . Be thy guilt never so great , if thou wilt come into Covenant with God , here is mercy for thee , and therefore make this use of it . Never forget in your worst condition , that may be , since Christ will stoop so low to own you to be brethren , to make use of it , if your hearts be right towards him . Go to my brethren ; now I come to the Commission , or Charge given to her ▪ Go to my brethren ; who is the party charged ? Mary : And what is her charge ? to go to the Apostles under the sweet tearm of brethren ; When doth he call them so ? after his Resurrection , when he was in the state of glory : what is the Message ? it is very sweet . Go , say to them , I ascend to my Father , and your Father , to my God , and your God. I ascend , that is , I presently am to ascend , in a very short time I shall ascend . It was but forty dayes between Easter and the Ascension ; and all that time Christ appeared now and then . It is the nature of faith , where it is glorious , for to present future things , as if present ; especially when they be near . I ascend , that is , I shall very shortly ascend , and it is all one , as if I ascend presently . To whom do I ascend ? I ascend to my Father . To my Father , that is not comfort enough , therefore to your Father too ; I ascend to God , that is not comfort enough : therefore to my God and your God. We shall unfold the words as we come at them . First Mary Magdalen a woman , a sinner , is used in the great work of an Apostle , to be an Apostle to the Apostles . I would there were that love in all men to teach what they know , and that humility in others to be instructed in what they know not . It were a sweet conjunction , if it were so . She was a mean person to instruct the great Apostles . But beloved , where there is a great deal of love , there they will teach what they know : and where there is humility , there they will be taught what they know not , though they be never so great . And God will humble the greatest , to learn of the meanest sometimes : therefore he sendeth Mary to the Apostles . I beseech you in matters of salvation stand not on tearms . Let us take truth from Christ , let us see God and Christ in it , see our own comfort in it , not stand upon persons . Aquila and Priscilla teach the great men knowledg . And so it is ; sometimes mean persons are honored to be instruments of great comforts to persons greater then themselves . She is to go to the Apostles under the name of Brethren , Go tell my Brethren . And she must go to the Apostles that were Christs Brethren , and owned to be so , now when he was in glory , when he was risen , and exempt from all his former abasements of the Crosse and grave , where he was held captive , three dayes under the dominion of sin ; when he was freed from all enemies of salvation , and had triumphed over all . Go tell my Brethren . So you see there is a sweet affinity and nearness between Christ and his . Christ took our nature on him for this end , he became flesh of our flesh , and bone of our bone , that we spiritually might be flesh of his flesh , and bone of his bone . It is no comfort at all , an inducing comfort it is , but no actuall present comfort , that Christ was incarnate for us ; for all the world might have comfort in that , Turks , Jews , Pagans , that had the nature of man in them . And all have some comfort in it , as their nature is dignified , and that he took not on him the nature of Angels , but the nature of man , his spouse , his Church it is , that hath the comfort of it . Therefore it is not sufficient , that he be bone of our bone , and flesh of our flesh ; but we must be bone of his bone , and flesh of his flesh . We must be ingraffed , and baptized into him by faith , and then the tearm holdeth , and never till then , so that there is a sweet nearness betwixt Christ and his . Brother is a most comfortable relation . It is comfort that he took our nature upon him , that God would take dust and ashes , earth into the unity of his person , for God to become man is a great dignifying of mans nature ; but to take not only our nature on him ; but to take our person particularly near to him , thou , and thou to be a Member of Christ , there is the honor of it . It induceth us to come to Christ that hath loved our nature so much . But the other is an actual present comfort , when we can say , I am my Beloveds , & my Beloved is mine . Our hearts are too narrow a great deal to imbrace the whole comfort that this word affords unto us . That Christ should own us as his Brother after his Resurrection ; for that sheweth a reconciliation . Brother is a tearm of friendship , nay more then a tearm of reconciliation , for a man may be reconciled to an enemy ; but it is a tearm of amity , to shew that when we believe in Christ , and are one with him , our sins are quitted , death is overcome , Satans head is crushed when God is reconciled . What have they to do with us ? they are only to serve our turns to bring us to Heaven , and fit us for it . I beseech you consider of the excellent freedom and dignity of a Christian ; his freedom , in that he is the Brother of Christ , free from all , being owned by Christ after his Resurrection , all being quit by his death , who w as our surety , else he should have been in the grave to this day . And then think of our dignity , to be Brother to him , that is King of Heaven , Lord of Lords , Ruler of the whole world , that hath all things subject to him . O that our hearts were inlarged to conceive the wonderful comfort that every Christian hath in this Relation . Go tell my Apostles under the sweet tearm of Brethren . Who art thou , will Satan say , flesh and blood a peece of earth , wretched Sot , wilt thou claim kindred of Christ ? I , saith the Christian-believing soul . It is true , if it were my own worthiness , it were another matter ; but shall I give him the lie , when he owned me for his Brother after his Resurrection , shall I deny the Relation ? therefore never believe Satans tempting words and sinful flesh ; for Satan cometh to us in our own flesh , and maketh us think God and Christ to be such and such . I but what saith Christ himself , believe him and not Satan , that cometh to thee in thy own despairing , dark , doubting flesh . Believe the word of Christ , who calleth thee Brother , if thou believest in him , and castest thy self upon him . This sheweth the dignity of a christian , when he is once in Christ , the excellent , super-excellent transcendent glory of a christian . When they told our Saviour Christ , that his Mother and Brethren were to speak with him ; saith he , they that hear my word , and do it , they are my Brother and Sister , and my Mother . This is the excellency of a christian that he is of so near a kin to Christ . When we believe Christ , it is all one , as if we conceived Christ , as if we were Brothers to Christ , as if we were of the nearest kindred to him . Nay it is more , he preferreth Mother , before Mother , Brother , before Brother ; ther ; Mother in spirit , before Mother in the flesh , and Brother in spirit , before all other Brothers . Therefore an excellent thing to be a christian . When once a Christian giveth himself to Christ , and denyeth his own doubting despairing heart , ( which is the greatest enemy he hath ; 1. Then what belongeth to him ? then God is his , and Christ is his ; he must have an inheritance , he is fellow Heir without , all are his . 2. What carrieth he in him ? He carrieth in him the spirit of the Father and the Son , and the graces of of the spirit which make him lovely to God. 3. What cometh from him ? Having the pretious graces of the Holy Ghost in him , what can come from him as a christian , but grace and comfort to others . He is a Tree of righteousness , and what can come from a good Tree , but good fruit ? so far he is so . So if you regard what belongeth to them , what is in them , the inheritance they shall have , or what cometh from a christian , that is , Brother of Christ , he is an excellent person , more excellent then his Neighbour : there is no man in the world , never so great , but is a base person in comparison of a christian . What will all be ere long ? if a man be not in Christ , these things will add to our vexation . It will be a misery to have had happiness , the greater will be the misery , when they must be parted withall . And therefore raise your hearts to consider of the excellent condition of a christian , when he is once the Brother of Christ . I confess it is an hidden dignity , as Paul saith , our life is hid with Christ in God. We have a life , a glorious life , but it is hid . It is dark , sometimes under melancholy , sometimes under temptations , sometimes under the afflictions of the world , and disgrace , and so it is an hidden excellency ; but it is a true excellency . The world knoweth us not more then they know God , and Christ ; but it is no matter , God knoweth us by name , He knew Mary by name ; as it is said in Isaiah , I have called thee by name . He is a Shepheard , that knoweth his sheep by name , and is known of them . He knoweth thee , and thee , and thee , by name , yea , and the hairs of thy head are numbred , and therefore it matters not , though thy dignities be hid with the world , yet God knoweth them , he hath written all thy members in a book , and he hath a book of remembrance of thee . And therefore it is no matter , though it be an hidden dignity , it is a true dignity to be a brother of Christ . Let us oppose this to the disgrace of the world , and to all temptations of discouragement whatsoever . What are all discouragements to this ? they fall all before this , that we are the Sons of God , and Brethren of Christ . What can discourage a man that is thus apprehensive of this Excellency upon good tearms . I will inlarge the point no further , but leave it to your own meditations , and the spirit of God work with it . Go to my Brethren . When doth he bid her go ? now after his Resurrection , when he was to ascend to Heaven . The first degree of his glory was his Resurrection , after his lowest abasement in the grave . You see that honour doth not change Christs disposition ; as it doth amongst men , when they be advanced to great places , they will not look on their old friends and acquaintance ; but Christ had no such disposition , he owneth his poor Disciples in their greatest abasements . Go tell my Brethren . Now , when he was in state of glory , ready to go to Heaven , and he giveth them a more comfortable title now , then ever before . In the Gospel he called them Servants and friends and Apostles and Disciples ; but now Brethren , a word of all sweetness , and nothing but sweetness . Go tell my brethren presently , Christ would have no delay ; for he saw they had present need . Christs love is a quickening love , and the fruits of it are very speedy . There is more then angelicall swiftness in Christ , when there is need of him . God helpeth at need , in the most seasonable time , and he knoweth the time best of all . He did but rise in the morning , and the very same day , Go tell my Brethren : ye have Cant. 2. that Christ cometh leaping upon the Mountains , when he was to help his Church , he leaped over the Mountains , as in the eight verse . The voice of my Beloved , behold he cometh leaping upon the Mountains , skipping upon the Hills . He cometh from Heaven to Earth , from the Earth to the Grave , and now he is risen , he is all in hast , he maketh no stay , because his manner of dispatch , is , to help and comfort by the Ministry of others . God quickly , do not stand imbracing of me , but go and tell my Brethren . But why then do not we find comfort sooner , that are afflicted . Answ . Beloved , where is the fault ? Is it in Christ ? you stand out at staves end with Christ , you will not imbrace comforts when they be offered , or else you be not sufficiently humbled ; for he is wise , as he is swift , he knoweth which be the best times . You see then , that Christ ( as soon as ever it is fit for him ) he will come . If he should come sooner , he would come too soon ; if afterward it would be too late . He is the best discerner of times and seasons that can be , and therefore wait his leasure . If thou want comfort , humble soul , whatsoever thou art , wait his leasure , certainly he knoweth the best time , and when the time is come , he will come . He that will come shall come , there is no question of that . Now as he sent her in all hast , preferring it before any Complement to his own person ; so it is a constant love : as it is a quick love , that God bears to his Children , so it is a constant , invincible love . They had dealt most unbrotherly with him ; for every one had forsaken him , and Peter had denyed him : yet go , tell my Brethren . One would think this water would have quenched this fire , this unkind , and unbrotherly dealing would have quenched this love in Christs breast . It is true , if it had been the meer love of man , it had been something ; but it was the love of an infinite person , that took our nature out of love , and therefore it was a constant and invincible love ; nothing could conquer it , not the thoughts of their unkind dealings , no not their denying and forsaking of him . But still , go , tell my Brethren . Love is strong as death . Death could not hold Christ in the grave , but love held him on the Crosse . When he came to the work of our Redemption , love then held him on earth ; but when he was in the grave , it brake through all there . Indeed , it was stronger then death in Christ . Why is Christs love so constant , so invincible , that nothing can alter it ? The ground of it is , it is free love . He fetcheth the ground of his love from his own heart , not from our worthiness , or unworthiness , but from his own freedom , and Gods eternal purpose . God hath purposed to save so many , and those , and no more he giveth to Christ to save . And God looketh on his own purpose , and Christs free love , and that is the ground of all . And therefore whom he loveth , he loveth to the end , because he looked on us in his election . The Lord knoweth who are his , the foundation is so sure , if once we be Gods , we are ever Gods. For Christ looks on us in Gods election : therefore if ever he sheweth his love to us , once his love , and for ever his love . If any thing in man could hinder it , it would have hindered it at our first conversion , when we were at worst , even enemies ; if nothing could hinder it then , what can hinder it afterwards ? as the Apostle reasoneth strongly , Rom. 5. 10. If we be reconciled by his death , much more will he save us by his life . If when we were enemies , we were reconciled to God by the death of his Son , now much more being reconciled , shall we be saved by his life . If when we had no goodness , but opposition , and rebellion in us , we were saved by his death , Christ is much more able to save us now by his life , triumphing over death , and being glorious in the Heavens . Oh , but saith the poor soul , I am a poor weak Creature , and ready to fall away every day . I , but Christs love is constant , whom he loveth , he loveth to the end . What saith the Apostle , Rom. 8. neither things present , nor things to come , shall be able to separate us from the love of Christ ; and therefore be strong in the Lord , and in the power of his might , do not trust to your selves , nor trouble your selves for things to come . If thou be free from guilt of former sins , never question time to come , God is unchangeable in his nature , unchangeable in his love . He is Jehovah , I am alwayes , not I was , or will be , but I am alwayes . If ever he loved thee , he will love thee for ever . You see the constancy of Christs love , go tell my Brethren ; now when they had most deeply offended him , they were Renegadoes , having all left him , and then when he had most need of their comfort , being in greatest extremity , and yet go tell my Brethren . Beloved , let us not lose the comfort of the constancy and immutability of Christs love . Let us conceive that all the sweet links of salvation are held on Gods part strong , not on ours , the firmness is on Gods part , not on ours . Election is firm on Gods part , not on ours . We chuse indeed as he chuseth us ; but the firmness is of his chusing : so he calleth us , we answer ; but the firmness is of his action . He justifieth , we are made righteous , but the firmness is of his imputation . Will he forgive sins to day , and bring us into Court , and damn us to morrow ? no , the firmnesse is of his action . We are ready to run into new debts every day ; but whom he justifieth , he will glorifie . The whole chain so holdeth , that all the Creatures in Heaven and Earth cannot break a link of it ; whom he calleth , he will justifie and glorifie : therefore never doubt of continuance , for it holds firm on Gods part , not thine , God imbraceth us in the arms of his everlasting love , not that we imbraced him first . When the Child falleth not , it is from the Mothers holding the Child , and not from the Childs holding the Mother . So it is Gods holding of us , knowing of us , imbracing of us , and justifying of us , that maketh the state firm , and not ours ; for ours is but a reflexion , and result of his , which is unvariable . The sight of the Sun varieth , but the Sun in the Firmament keepeth alwayes his constant course : so Gods love is as the Sun invariable , and for ever the same . I only touch it , as the foundation of wonderful comfort , which they undermine that hold the contrary . The next point is , that Christ chose Mary to go tell his Brethren , and under the sweet title of Brethren , to deliver this sweet message , I am going to my Father and your Father , to my God , and your God. He telleth them the sweetest words in the worst times . This point differeth from the former thus . The former was , that Christs love is constant , and alwayes the same ; but now Christ most sheweth his love when we are most cast down , in the worst times , if our casting down be with repentance . He never said Brethren before , but reserved the tearm of Brethren for the worst time of all . The sweetest discoveries of Christ are in the worst times of all to his Children . Mothers will bring out any thing to their Children that is sweet & comfortable to them in their sicknesse ; though they frowned on them before , yet the exigency of the Child requires it when there is need , any thing cometh out that may please the Child . The poor Disciples were not only in affliction , being the scorn of the world , the Shepheard being smitten , and the sheep scattered : but their inward grief was greater , they were inwardly confounded , and ashamed to see Christ come to such an end , they were full of unbelief , though Christ had told them , he would rise again , they could not believe ; and so what with fear , and what with doubt , and what with grief for their using of Christ so unkindly , and leaving him , certainly they were in a perplexed and disconsolate condition : yet now , go and tell my Brethren . We see then , that after relapses , when we be in state of grace , to deal unkindly with Christ , must needs be matter of grief and shame ; yet if we be humbled for it , and cast down , even then Christ hath a sweet message for us by his holy spirit . Go tell my Brethren . In the Canticles , The Church , the spouse of Christ , had dealt unkindly with Christ , by losing him and forsaking him . Chap. 3. 5. In the third Chapter she had lost him , and sought him on her bed , but found him not , she rose , and went to the watchmen , and then went through the City , but found him not , at length she found him , whom her soul loved . Then Christ speaks most sweetly and comfortably to her in the beginning of the fourth Chapter ; but especially in the sixth Chapter , after she had dealt most unkindly with Christ . He standeth at the door knocking and waiting , till his locks dropt with rain , in resemblance of a Lover that standeth at the door , and is not suffered to come in . Afterward he leaveth her for this unkindnesse , yet not so , but that there was some sweet relish left upon the door . God alwayes leaveth something in his Children to long after him , and at length after much longing , Christ manifesteth himself sweetly to her , Chap. 6. 4. and breaketh out . Thou art beautiful O my love as Tirzah , comely as Jerusalem , terrible as an Army with banners , turn away thine eyes from me , for they have overcome me , thy hair is as a flock of Goats , &c. and so goeth on , my Love , my Dove , my undefiled one . He could not satisfie himself in the commendations of his Church , being as it were overcome with love . And this sheweth , that after we have dealt unkindly with Christ , and our consciences are ashamed , and abashed with it , as it is fit they should , yet if we will wait awhile , and be content , not be desperate , nor yield to temptation ; if we stay but a while , Christ will manifest himself to us , and shew that he valueth , and prizeth the hidden graces , we cannot see ; he can see gold in oare . He can see hidden love , and hidden faith and grace , that we cannot see in temptations , and he will manifest all at length , and shew his love when we stand most in need of it . We see it in David , who was deeply humbled for his folly with Bathsheba ; for there was not one , but many fins , as murder and adultery , &c. yet being now humbled , God sent him , and Bathshebah , wise Solomon to succeed him in his Kingdom . He forgetteth all , and so you see our Saviour Christ forgetteth all their unkindness , he biddeth her not go tell my Renegate Disciples , that owned not me , they care not for me , I care not for them , I am above death , and all , and now will use them , as they did me ; oh no , but go tell my brethren , without mentioning any thing that they have done unkindly . What is the reason ? it is sufficient to a gracious soul , that it is thus . It is the course of God , but there be reasons to give satisfaction . First , the love of Christ to a poor disconsolate afflicted soul is most seasonable , when they have relaps'd and dealt unkindly with Christ , then Christ not only forgiveth , but forgets all , nay and calleth them under the tearm of Brethren , which is more then forgiving and forgetting . Oh now it is seasonable ; for there is a wonderful dejection of spirit after unkind usage of Christ , in a soul that knowes what Christ means . It is as a shower of rain after great drought , it falleth weighty upon the soul . Secondly , The freedom of Christs love most appeareth then , when no desert of ours can move it ; for is not that love free , when we have dealt unkindly with him , and joyned with the world , and with the flesh , and dealt slipperily with him , that then he will speak kindly to us , and make love to us . Lord , if I had had my due , what would have become of me ? If he had sent them word according to their deserts , he might have said , go tell the Apostate base people that have dealt unworthily with me , whom I will send to Hell. Oh no , but tell my Brethren ; his free love appeareth most at such times , when our souls are most dejected . Thirdly , Satan roareth then most then he most of all sheweth his horns , when we are relapsed , oh saith he , if thou hadst never found kindness it had been something ; but thou hast dealt unworthily , that hast had so many favours , and dost thou so requite the Lord of glory ? Now this love of Christ doth exceedingly confound Satan , and trouble his plots : he knoweth then , that God leaveth men , and he joyneth with a guilty conscience , and a guilty conscience maketh them to fear all they have deserved : shall I look God in the face , & Christ in the face , when I have used them thus ? shall I receive the Sacrament , and joyn with Gods people ? now Satan doth joyn with guilt of conscience , and carrieth it further , and when God seeth them dejected and humbled for this , he speaketh more comfort to them then ever before . There is none of us all , I can except none , but had need of this : have we dealt so unkindly with Christ since our conversion ? have not we dealt proudly , and unkindly , and carlesly with him ? and if we have the love of Christ in our brests , it will shame and abash us . Now if we have joyned with a temptation , Satan will say ; will you go to God , and to prayer , that have served God thus ? shall I yield to this temptation ? if we can shame our selves , and say , Lord I take all shame to my self , I have dealt most unworthily with thee ; we shall hear a voice of comfort presently . And therefore whatsoever our condition be , be invited to repentance , though thou hast fallen , and fallen again , I have dealt unkindly ; did not Peter so , and yet , go tell my Disciples , and tell Peter . The Pope will have him head of the Church , I am sure he was head in forsaking of Christ , and indeed Christ ever upbraided Peter with forsaking of him , now only he biddeth him feed , feed , feed , that he might take more notice of it ; but he was so kind , that he never cast it into his teeth . Obj. But saith the poor drooping soul , if I had never tasted of mercy , it had been something . Answ . But object not that ; for though Peters offence was great , yet his offence was great ; and though thy sins be great , yet if thy repentance and humiliation be answerable , thou shalt have most comfort of all . And therefore let no man be discouraged . If we go on in sinful desperate courses , as the fashion of the world is , speak what we can , if we speak out our lungs , many will not leave an oath , nor their prophane base courses , and filthy wayes ; ill they have been already , and ill they will be , till they come to Hell. Some such there be ; but better , we are to speak to : whosoever thou art , that are weary of thy prophane base godless courses , be humbled for them . When thou art humbled , and broken-hearted , then think of Christ as he offers himself , think of nothing but love , nothing but mercy . Satan will picture him thus and thus ; but when thou be●st humbled and broken hearted , he is readier to entertain thee , then thou art to fly to him . And therefore at such times consider how Christ offereth himself to thee . He that dyed for his enemies , and seeks them that never sought him , that is found of them that sought him not , will he refuse them that seek him ? If thou hast an heart humbled , and hast a desire of favour , will he refuse thee , that receiveth many in the world ? therefore do not despair . We as Ambassadors beseech you , saith the Apostle . Thou desirest Gods savour , and Christs love , thou desirest them , and Christ intreateth thee , and then thou art well met . Thou wouldst fain have pardon and mercy , so would Christ fain bestow it upon thee : therefore joine not to Satan , take heed of temptations in such a case as this is , take heed of refusing our own mercies ; when God offers mercy in the bowels of his compassion , r●fuse it not . Christ is ready to shew great kindnesse in our greatest unkindnesse , if we be humbled for it . But this belongeth to them that be broken hearted , that can prize and value Christ . They that go on in presumptuous courses shall find Christ in another manner of Majesty , they shall find him as a Judge , whom they despised as a Brother , and they that will not come in , and subject themselves to his mercy , they shall find his justice . If they will not come under this Scepter , they shall find his rod of Iron to crush them to pieces . And therefore let no corrupt carelesse person , that will go on , fortifie their presumption from hence . It belongeth only to them that be humbled , and abased with the sight of sin , and consideration of their unkindness , and unworthy dealings with Christ . I know such are not subject to discouragement , and Satan is most ready to close with them , in strong temptations above all . Oh but let them never despair , but consider what the Apostle saith , while sin aboundeth , grace aboundeth much more . If there be height , depth , and breadth of sin in us , there is now more height , and depth , and breadth of mercy in Christ , yea more then we can receive . I have fallen from God , saith the soul : what if thou hast ? but God is not fallen from thee . Peter denyed Christ ; but did Christ deny Pete ? no , Christ hath not denyed thee . What saith the Lord in Jeremy , VVill the Husband take the VVife when she hath been naught ? no ; yet return to me O Israel . But say , thou hast been false , and committed such and such sins , whatsoever they be , though Adultery , yet return to me . Quest . Oh but is it possible God should do it ? Resol . Yea , it is possible with him , His thoughts are not as thy thoughts , his thoughts are as far above thine , as Heaven is above Earth . Obj. Why , no man will do it ? Answ . I , but here is the mercy of a God , I am God , and not man : therefore his comforts fail not . If he were so , he would not regard one that hath been so unkind ; but he is God , and not man. Go to my Brethren , I come now to the matter of the Commission , tell them , I ascend to my Father , and your Father , to my God , and your God , which is all included in Brethren ; for if we be Gods in Christ , then God is our Father . But we must not deal in few words with disconsolate souls , but come again , and again with the same words . As how many times have you the comfort of the M●ssiah in Isaiah , and the rest of the Prophets , again , and again . Our hearts are so prone to doubt of Gods mercy , of Christs love , especially after guilt , that all is little enough ; and therefore our Saviour studieth to speak sweetly to the heart . Go tell my Brethren : that which a carnall heart , and curious head , would count Tautologie , and superfluity of words , a gracious heart thinks to be scantness ; oh more of that still , I have not enough . This is the pride of men , that will have all things to satisfie a curious ear ; but a gracious heart hath never enough . And therefore Christ addeth comfort to comfort . Go tell my Brethren , I ascend to my Father , and their Father , to my God , and their God. The Message it self is Christs ascension . The place whither , is to the Father , a common Father to him , and them ; every word hath comfort . I ascend . I ascend to the Father , and to my Father , and your Father too ; now I have quitted my self of death and sin , imputed to me as a surety , & I am going to Heaven to make an end of all there . I ascend to God , to my God , and to your God. We have all one common Father , and one common God ▪ First , for his ascension , he did not yet ascend . Why then doth he speak for the present . I ascend , that is , I am shortly so to do . And it was in his mind , it was certainly so to be ; and therefore he speaks of it in present . It is the phrase of faith , to speak of things to come , as if they were present , faith makes them so to the soul ; for it looketh on the word , and all things , as they are in that word , who will make good whatsoever he saith . And therefore it is the evidence of things that are not yet , yet they be evident to a faithfull soul . If we could learn this aright to make things to come present , what kind of people should we be ? could we think of our Resurrection and ascension , and glory to come , as present , they would be present to our faith : the things present , or sense , could not withdraw us . If we could set Hell before us , could the pleasures of Hell bewitch us ? if the time to come were present , could any thing in the world withdraw us ? it could not be . And therefore it is an excellent skill of faith to set things to come before us , as present . He ascendeth , he implyeth , that he was risen , that was past , and therefore he nameth it not . All Christs mind was on ascending . Those that are risen together with Christ , their mind is all on ascension , all on Heaven . And this is one main reason , because where any thing is imperfect , there the spirit resteth not , till it attaineth to that perfection , that it is destinated unto . When any thing hath a proper element and place , where it must rest , it resteth not till it be in its proper place and Element . The perfection of the soul is in Heaven to see Christ face to face , and God in Christ . Heaven is the Element of a Christian , it is his proper Region , he is never well till there , and there is his rest , his solace and contentment , and there all his desires are satiated to the utmost . Till we be in Heaven , we be under desires ; for we be under imperfections . All the while we are in imperfections , we are in an uncomfortable estate , and while we be so , we are not as we would be . And therefore wheresoever any are partakers of Christs Resurrection , they mind the ascension as present . Where any grace is , there the thoughts are for Heaven presently . Let us take a scantling of our dispositions from hence . There be many that think it good to be here alwayes , they never think of ascending . If they could live here alwayes , they would with all their heart ; but it is not so with a Christian , it is his desire to be where his happiness , his Saviour , his God , and Father is , where his Country and inheritance is ; and therefore he mindeth ascension , and things to come . When any thing is done , he thinks , that what is done , is not yet enough . As your great Conquerours in the world , they forget what they have conquered , and remember what they have yet to do . So Christ , having got conquest over death , he thinks now of ascension , to conquer in the eyes of all ; for it is not enough to conquer in the field , but he will conquer in the City , he will conquer to Heaven , and make shew of his Conquest . I ascend to lead captivity captive , to make a shew , as it is exprest , Colos . 2. 15. While any thing is to do , or receive , our souls should not be satisfied , but still stretched out to desire further and further still , more and more still , till we be there where our souls shall be fill'd to the uttermost , and there is no place of further de●ire , as Heaven is the place to satiate , and fill all the corners of the soul . Quest . But how shall we know whether we be risen with Christ , or no ? Resol . Partly , we may know it by our former courses . Christ , when he was risen , all the Clothes were laid together in the grave , he left him behind , and rose with an Earth-quake , there was a commotion , and after his Resurrection he minded Heaven . So if ye be risen with Christ , your former vile courses lie in the grave , your Oaths are gone , prophaness and wickedness of life gone . Tell you me , you are risen , while you carry the bonds of your sins about you ? your prophane , wretched , swearing , ungodly persons , filthy speakers , that have an heart more filthy , vile in body and soul , can they have any part in Christ ? where is that , that bound you before , you carry it about still : therefore you be in the bonds of the Devill , you be in the grave of sin , there is no rising . Resurrection is with commotion , there was an Earth-quake when Christ arose , and there is an heart-quake when the soul riseth ; can the soul rise from sin without commotion ? In the inward man there will be division between flesh and spirit , without any adoe at all ; and therefore they that find nothing to do in their spirits , where is their rising again ? But that which is proper to the occasion in hand , is the third , where grace is begun , there will be an inward proceeding and ascending with Christ . How shall I know therefore whether I ascend ? First , by minding things above , the Apostle telleth us directly , Col. 3. 1. Mind things above , be heavenly minded in some sort , live the life that Christ did , after his Resurrection ; all his discourse was , after his Resurrection of the Kingdom of Heaven , and his mind was on the place , whither he was to go , and so a true Christian indeed , that is truly risen , his thoughts and discourse is , ( when he is himself ) heavenly . Other things he useth as if he did not , as while we be in the world , we must deal with worldly things ; but we must deal with them , as that which is not our proper Element , 1 Cor. 7. 37. They used the world as if they used it not ; and they married , as if they did not ; for they knew the fashion of this world passeth away . And therefore they that affect earthly glory , carnal affections and delights , they cannot think of these things with any comfort . They be moles which grovel in the Earth . Some make a profession , and they ascend higher as Kites do ; but they look lowe : they make high professions , but their aims are low . The true Eagles that ascend to Christ , as they ascend , so they look upward , and upward still ; they do not mind things below , they do not take a high pitch , and still continued arthly minded ; but they look high , as well as ascend high : therefore let us not deceive our selves . 2. Yet more particularly , those that ascend with Christ , they that are in Heaven , and they that are on earth do the same things , though in different degrees and measure . What do they in Heaven ? there they meddle not with defilements of the world , and so though a Christian be on earth , he defileth himself not with the world , or ill Company . He will converse with them , but not defile himself with them . They that be in Heaven , are praysing of God , and so be they much in praysing of God here . They that be in Heaven , love to see the face of God , they joy in it . And they that be heavenly-minded here , joy in the presence of God , in the world , the Sacraments and his Children . If they be ascended in any degree and measure , this they will do . And then they will joy in communion with God , all they can , as they do in Heaven : you have some carnal dispositions , that are never themselves , but in carnal Company like themselves . If ever we mean to be in Heaven , we must joy in Heaven , on Earth , that is , in them that be heavenly in their dispositions . If we cannot indure them here , how shall we ever live with them in Heaven ? What was Christ to ascend for ? what is the end of his ascension ? The end of his ascension was to take possession of Heaven in his body , which had never been there before . 1. And he was to take possession of Heaven in his body , for his Church , that is , his mystical body . So he ascended to Heaven , carried his blessed body ( that he took in the Virgins womb with him . ) 2. And likewise he ascended to Heaven , to take up Heaven in behalf of his Spouse , his Church , as the Husband takes up Land in another Countrey , in behalf of his Wife : therefore he did ascend . 3. And likewise he ascended to leave us his spirit , that he might send the Comforter . He taketh away himself that was the great Comforter , while he was below . He was the Bridegroom , and while the Bride-groom was present , they had not such a measure of the spirit , Christs presence supplyed all ; but Christ ascended to Heaven , that his departure from them , might not be prejudicial to them ; but that they might have comfort through the God of comfort , the spirit of comfort , the Holy Ghost . I will send the Comforter . And though there was no losse by the ascension of Christ , they might fear by losing of Christ , that all their comfort was gone . I , but Christ telleth them , I go to prepare a place for you . He goeth to take up Heaven for his Church , and then to send his spirit . What a blessed intercourse is there now , since Christs ascension , between Heaven and Earth ? Our body is in heaven , and the spirit of God is here on earth . The flesh that he hath taken into heaven , is a pledge that all our flesh and bodies , shall be where he is ere long . In the mean time we have the spirit to comfort us , and never to leave us till we be brought to the place where Christ is . This is great comfort , and this is the main end why Christ ascended to the Father , that he might send the comforter . And comfort might well come now in more abundance , then before , because by the death of Christ all enemies were conquered , and by the Resurrection of Christ , it was discovered , that God was appeased . The Resurrection of Christ manifested to the world what was done by death , and now all enemies being conquered , and God being appeased , what remains but the sweetest gift next Christ , the Holy Ghost . And that is the reason why the holy Ghost was more abundant after Christs Resurrection , because God was fully satisfied ; and declared by the rising of Christ , to be fully satisfied , and all enemies to be conquered . 4. One end likewise of his Resurrection was , to make a shew of his Conquest . There is a double victory over the Enemy . There is a victory in the field , and triumph together with it . And then there is triumphing in Civitate Regia , a triumphing in the Kingly City . So Christ did conquer in his death , and shewed his Conquest by resurrection ; but he did not lead captivity captive , and make shew thereof till he ascended , and then he made open shew of his victorious triumph in Civitate Regia . 5. One special end likewise why he would have this Message sent , that he was to ascend , was that he might appear there in Heaven for us , as Heb. 9. He appears for ever in Heaven for us , and maketh intercession for us . When the high Priest was to enter into the holy of holies , ( which was a type of Heaven ) he carried the names of the twelve Tribes ingraven in stones upon his brest . Christ our true high Priest being entred into the true Holy of Holies , carried the names of all his Elect in his breast into Heaven , and there appeareth before God for us . He carrieth us in his heart . Christ doth fulfill that which in John 17. he prayeth for ; appearing in heaven before his Father , by virtue of his blood-shed , and that blood that speaketh better things then the blood of Abel , it speaks mercy & pardon , the blood of Abel crieth for vengeance & justice ; but the blood of Christ saith , here is one that I shed my blood for . And when we pray to God , God accepts of our prayers , and by virtue of Christs blood-shed , there is mercy and pardon , and favour procured ; which is sprinkled by faith upon the soul , God manifesting to the soul by his spirit , that Christ dyed in particular for such a soul ; which soul praying to God in the name of Christ , that blood not only in Heaven , but sprinkled upon the soul , speaketh peace there . The spirit saith that to the soul , which Christ doth in Heaven . Christ saith in Heaven , I dyed for such a soul , the spirit saith in the soul , Christ dyed for me , and the blood of Christ is sprinkled on every particular soul . As Christ in Heaven appears , and intercedeth for me , so the spirit intercedeth in mine own guilty heart , that always speaks discomfort , till it be satisfied with particular assurance . Christ dyed for me , and God is mine , and Christ is mine . Thus particular faith sprinkleth the blood of Christ upon the soul . So that now my sins are not only pardoned in Heaven , but in my soul . There is not only intercession in Heaven , but in my soul . My soul goeth to God for pardon and for mercy , and rejoyceth in all the mercies it hath , and hopeth to have . What is done in Heaven , is done in a mans soul by the spirit in some measure . 6. The last end is , that he might shew that our salvation is exactly wrought , that God is perfectly satisfied to the full , else he should never have risen , much lesse ascended to Heaven . And therefore if we once believe in Christ , for forgiveness of sins , and yet say , I doubt of salvation , it is all one , as if you should go about to pluck Christ from Heaven . The doubtful distrustful heart , till it be subdued by a spirit of faith , saith , who shall ascend to Heaven , to tell me whether I shall go to Heaven ? or who shall enter into the deep to tell me , I am freed from hell ? I am afraid , I shall be damned , saith the guilty heart ; till the spirit of God hath brought it under , and perswaded it of Gods love in Christ . Say not , who shall ascend up to Heaven ? for that is to bring Christ down from Heaven . And what an injurious thing is it to bring Christ from heaven , to suffer on the Crosse . This is a great indignity , though we think not of it , to doubt of our salvation , and not cast our selves on his mercy ? For as verily as he is there , we shall be there . He is gone to take up a place for us ; he is there in our name , as the Husband taketh a place for his spouse . And if we doubt whether we shall come there , or no , we doubt whether he be there , or no. And if we doubt of that , we doubt whether he hath wrought salvation , or no ; and so we bring him down to the Crosse again . Who shall descend to the deep ? that is , to bring Christ from the dead again : such is the danger of a distrustful heart . So that by Christs ascending into Heaven , we may know all is done and accomplished , all our enemies are subdued , God is appeased and fully satisfied , Heaven is taken up in our room , and therefore labor for a large heart answerable to the large unchangeable grounds we have , for faith to pitch and bottom it self upon . Therefore make this further use of this ascension of Christ , and thereupon his intercession in Heaven for us . He is there to plead our cause , he is there as our surety to appear for us ; and not only so , but as a Councellor to plead for us ; and not only so , but one of us , as if a Brother should plead for a Brother ; and not only so , but a favorite there too : all favorites are not so excellent at counselling perhaps ; but we have one that is favorite in Heaven , and is excellent at pleading , that can non-suit all accusations laid against us by the Devil . He is the Son of God , and he is one of us ; he appeareth not as a stranger ; for a stranger , as the Councellor is perhaps for his Clyent , but he appears as our Brother . Let us think of the comforts of it . He appears for us to plead our Cause , with acception of his person and Cause . For he , before whom he pleadeth , God the Father sent him to take our nature , die and ascend into Heaven for us , to sustain the persons of particular offenders . He must needs hear Christ , tha● sent him for that purpose . Where the Judge appoints a Councel , it is a sign he favoureth the cause . Perhaps we cannot pray , are disconsolate , and vexed with Satans temptations : the poor Clyent hath a good cause , but cannot make a good cause of it ; but if he get a skilful Lawyer , that is favourable to him , and before a favourable Judge , his comfort is , his Advocate can make his Cause good . If we would confess our sins , as that we must do , we must take shame to our selves in all our distress , and disconsolation of spirit , we must lay open our estates to God , and complain , and then desire God to look upon us , and Christ to plead our cause for us , and answer Satan ; and when Satan is very malicious and subtle , as he is a very cunning enemy to alledge all advantages against us , to make us despair : remember this , we have one in heaven , that is more skilful then he , that is the accuser of the Brethren . That accuseth us to God , and to our own souls , that accuseth every man to himself , and maketh him an enemy to himself . But we have a pleader in heaven , that will take our part against the Accuser of our Brethren , and quiet us at length in our Consciences . Perhaps we may be troubled a while to humble us ; but remember that he is in Heaven purposely to plead our Cause . It is a good plea to God , Lord , I know not what to say , my sins are more then the hairs on mine head , Satan layeth hard to me , I cannot answer one of a thousand , I confess all my sins , hear me , and hear thy Sonne for my sake , he is now at thy right hand , and pleadeth for me . And desire Christ to plead for us . We have not only all the Church to pray for us , Our Father , but we have Christ himself to plead for us , and make our cause good . If Christ saith , I shed my blood for this person , and appear now by virtue of my redemption ; and the condition of the Covenant is , if we confess our sins , he is merciful to forgive , and if we sin , we have an Advocate in Heaven , to whom we must lay claim : the party hath confest the debt , and therefore the bond must be cancelled . He hath performed the conditions on his part , and therefore , make i● good on thine own part . And being the spirit hath shamed thee for thy sins , what can the Devil say ? What saith Paul ? It is God that justifieth , who shall condemn ? If God the party offended do justifie , who shall condemn ? It is Christ that dyed , that is not enough , that is risen again , that is not enough , it is Christ that rose again , and sitteth at the right hand of God for us , and maketh intercession for us , who shall lay any thing to the charge of Gods Elect ? let the Devil accuse what he will , Christ is risen , to shew that he hath satisfied , and is now in heaven , there appearing for us . Oh that we had hearts large enough , for these comforts , then should we never yield to base temptations . It is against the pleasure of God that we should be disconsolate : therefore we wrong our own souls , and sin against our own comfort , when we let the rains loose by inordinate and extream sorrow . We lose that sweetnesse that we might injoy by giving way to discomfortable thoughts . Indeed if a man examine his life from the beginning of his conversion , to the end thereof , he may thank himself for all his trouble . The sin against the holy Gospel is a kind of rebellion against God , though we think not so , when we will not be comforted , nor imbrace grounds of comfort , when we have them . The comforts of God ought not to be of small esteem to us , the sweet comforts , large , exceeding , eternal comforts of God , we ought to esteem of them as they be , and therefore our Saviour Christ sendeth to them speedily . All Scripture is to this end , for consolation , even the Scripture that tendeth to instruction , and direction , that so men may be in a state of comfort ; for Cordials are not good , but where there is purgation before . So all Scriptures that are purging , to tell us our faults , they be to bring us into a comfortable condition . Other Scriptures that tend to instruct our judgements , and settle us in faith what is the end of all , if we walk , not comfortably towards God , and strongly in our places ? Therefore when we look not to comfort , and joy in all conditions , we abuse the intendments of God. But I beseech you make not a bad use of it ; for if you know it to be so , if it worketh not gratiously on you , and winneth you to respect God the more , and love him , that is thus indulgent and gratious ; but go on in offending conscience , and break peace off , then at length conscience will admit of no comfort . Many that have had excellent comforts , have made havock of their consciences , and will go on in spight o● Ministers , in spight of their consciences , and Gods spirit joyned with conscience , at length it is just with God to give them up to despair , wicked sinners that trample the blood of Christ under their feet ; But for all other that strive against corruption , and would be better , it is a ground of marvellous comfort . I shall come to the Message it self ; tell them , I ascend . He speaketh of that as present , which was surely to be . So we should think of our future Estate , as if we were presently to go to heaven . Faith hath this force , to make things to come , present . If we could keep it in us , and exercise it , could we live in any sin ? but that it is distant , that is the cause of sinning , we put off things in a distance , if it be at the day of judgement , that is far off , and therefore they will not leave their present pleasure for that , that shall not be , they know not when . But look on things in the word of a God , that is Jehovah , that giveth a being to all , who hath spoken of things to come , as if present , and then you will be of another mind . Faith is the priviledge of a Christian , which maketh things a far off present . No wicked man but would leave his swearing and prophaness , if he saw the joyes of Heaven , and pains of Hell ; and it were no thanks to him ; but to believe God on his word , that these things shall be , that is the commendations of a man , and the excellency of a Christian above another man. Another man doth all by sense ; but the Christian will trust God on his word . I ascend saith Christ . We must not think of the asc●nsion of Christ as a severed thing from us , but if we would have the comfort of it , we must think of it , as our selves ascending with him . Think of Christ as a publick person , and a surety for us , and then we shall have great comfort in that , that he saith , I ascend . God prepared paradise , before he made the Creature , he would have him to come into a place of honour and pleasure . And so God before ever we were born provided a place , and paradise for us in Heaven , that we might end our dayes with greater comfort . We may be streightned here , many a good Christian hath scarce where to lay his head ; but Christ is gone to prepare a place for them in Heaven . And this may comfort us in the consideration of all our sins ; for sin past , and for corruption present , and for any sin that we may commit for time to come ; for any thing that is past , if we confesse our sins to God , he will forgive them : the blood of Christ cleanseth us from all sins , even for the present corruptions that attend on us . We have one that stands between God and us as a surety , & he will give us his spirit to subdue our corruptions , and at length make us like himself , a glorious spouse . If we were perfect men , we needed not a Mediator , and this may teach us comfort , rather because we are sinners , and daily subject to offend God. We have one to make our peace ; for time to come , if we sin , we have an Advocate . When Christ taught us to pray , forgive us our daily tuespasses , he supposed we would daily run into sins . We have an Advocate in Heaven every day to stand between God and us , to answer God , to undertake that at length we should cease to offend him , and for the present , we are such as he shed his pretious blood for , and he appeareth for us by vertue of his death , which is a marvellous comfort . We think if we commit sin , there is no hope ; but what needs a Mediator , but to make peace between the parties disagreeing ? If all things were made up between God and us , what need of an intercessor ? but God knoweth well enough , we run into daily sins , by reason of a spring of corruption in us , which is never idle . And therefore we may daily go to God in the name of our Advocate , and desire God for Christs sake to pardon , and desire Christ to intercede for us ; let us therefore shame our selves . There is not a Christian but will be in himself apprehensive of being thrown into Hell every day . There is a spring of corruption in him , and should God take a forfeiture of his daily rebellions , his conscience tells him , it were just . And therefore we must every day live upon this branch of his priestly office , his mediation . We must live by faith in this branch of Christ , and make use of it continually ; for this will keep us from hell . And therefore if we sin every day , go to God , in the name of Christ , and desire him to pardon us . This is to feed on Christ , and therefore we should more willingly come to the Sacrament . When we be in heaven , we shall need a Mediator no longer ; for we shall be perfectly holy . We cannot think of these things too much , they be the life of Religion , and of comforts , and it may teach us to make a true use of Christ in all our conditions . Poor souls that are not acquainted with the Gospel , they think God will cast them into hell for every sin , and they live as if they had not an high Priest in Heaven to appear for them . The matter of the message is , Christ ascendeth to God , as a common Father , and God to him and them . He doth not say , I ascend to the Father , that were no great comfort ; for what were that to them ? or to my Father only : neither doth he say , I ascend to our Father , for that is true in the order of it ; for he is not in equal respect the God and Father of Christ , and the God and Father of us . And therefore he speaks of himself in the first place . I go to my God and your God. For he is first , and specially Christs Father , and Christs God , and then ours ; as we shall see in the particulars . We have a common Father , and a common God , with Christ . God the Father is Christs Father , by eternal generatiō , as he is God and man : we have therefore the nature of Christ , ashe is God and man. There is this difference between Gods being Christs Father , and the Father of any else . First of all , God is Christs Father from eternity , God had a being , and was a Father from all eternity . There is no man of equal standing with his Father , he is born after his Father cometh to be a man ; but Christ is of God from all eternity , his generation is eternall , and therefore there is a grand difference . Then Christ is coequal with the Father in glory and majesty every way . The Sun is not coequal with the Father , but Christ is with his Father . Again , the Son in other Generations comes of the Father , and is like the Father , taken out of his substance , but of a different substance from the Father ; but Christ and the Father , both the persons are in one substance , in one essence . The essence of the Father differeth not from the essence of the Son. We must remember this to give Christ the prerogative , and preheminency , that God is his Father in another manner then ours . He is his Father by nature , ours by adoption . What he is by nature , we are by grace : though Christ was intent upon his ascension , yet he forgetteth not this grand differrnce here , but mentioneth it . Go to my Brethren . We must not call him brother again , we may think of him as our Brother ; but my God and my Lord , as Thomas saith . If the greatest person should call us Brother , yet it is most behoveful for the inferior to say , my God , my Lord , to acknowledge Christ as a great person , and to make use of his love to strengthen our faith , not to diminish our respect to him in any way . It is his infinite mercy to tearm us Brethren ; but when we go to him , we must have other tearms . Thus we see how to conceive of Christ after his Resurrection . When he hath triumphed over all his enemies , and reconciled God by his death , then I go to my Father , and your Father . Then he is a common Father by virtue of Christs satisfaction to divine wrath and justice , and victory and triumphing over all his enemies . So we must not conceive of God as our Father ; but in reference to Christs victory over death . God is our Father by vertue of Christs satisfaction to justice , and conquest over all our enemies . The God of peace , ( saith the holy Apostle Paul , in the Epistle to the Hebrews , in the conclusion of that excellent Epistle , ) that brought you from death to life through our Lord Jesus Christ . How cometh he to be the God of peace to us , which brought us from death to life , by our Lord Jesus ? why ? the Resurrection of Christ makes him the God of peace . Who raised him ? He raised himself . But who together with himself ? The Father raised him . And could the Father raise him , if he were not reconciled ? But now he is the God of peace ; for peace is made by the Crosse and blood of Christ , the great peace-maker of heaven and earth ; now we may conceive of God under the sweet relation of a Father . Now this Relation of a Father teacheth us , as what we may expect from God , so what we ought to return to God again , and how we ought to carry our selves one towards another . 1. What we may expect from God , being a Father ? We may expect whatsoever a Child may expect from a Father . God taketh not upon him empty names . He saith , he will be a Father , not only called a Father ; but I will be your Father , and you shall be my Sonnes , 2 Cor. 6. ult . All the Fatherhood , and all the kindred in heaven and earth , that is spiritual : the comfort of it cometh from God the Father , reconciled to us in Christ . The word in the original is so strong , that we cannot express it in English . Fathers on earth are but poor Fathers , and they be but beams of the Fatherly affection that is in God. God will let us see by these beams of compassion , that is in a Father to a Child , what real compassion he beareth to us . The true reality of Fatherhood is in God. And therefore when we hear of the name of Father , think of whatsoever lieth in the bowels of a Father to a Child , and that we may expect from God our Father , and infinite more . It is a great indulgence ; as a Father pittieth his Child , Malac. 3. so God will pitty us . Will a Father cast off his Child ? Indeed he will cleanse the Child . So God will take away our abominations , and purge us when we defile our selves : it is because of an eternal relation he casteth us not off ; we may expect from him indulgence , and it is an indulgence of indulgence . God needed no Sonne , when he made us Sonnes ; yet he had his Sonne , and angels to praise himself withall . Can we pitty and pardon a Child , and will not God pardon and pitty us ? why should we conceive worse of him then of our selves ? will we give pitty to a Father ? and not pitty to the Father of all bowels and compassion ? and therefore think not that God will cast us off . God pardons us , and healeth our infirmities , and pittieth us , as a Father pittieth his own Child , Psal . 103. It is a name under which no man must despair . What ? despair under the name of a Father ? despair of mercy when we have a Father to go to ? The poor prodigal when he had spent his patrimony , his body , his good name , had lost all , and nothing left , yet he had a Father , and I will go to him . And so when we be at the last cast , and have spent all , we have a Father : therefore go to him . What saith the Church , Isaiah 63. 64. Doubtlesse , thou art our Father : when the Church was in a poor condition , Though our righteousnesse be as a menstruous Cloth , and we be defiled , yet thou art our Father , we are the Clay , thou art the Potter , &c. So that it is a name of indulgence . You have his disposition set down by the Father of the prodigal . The Sonne saith , he will go to the Father , the Father runneth to him , and meeteth him , when he was coming , God runneth to us , and is ready to meet us , when we begin to repent of sin , and are sencible of our faults . He is more ready to pardon , then we to aske pardon . I touch only some principal things , that you may remember against the evil day and hour of temptation . He taketh not on him the relation of a Father for nought , but will fill it up to the uttermost . It is no empty Relation . 2. It is a name likewise of comfort . It is the speech of a natural man , a little punishment is enough from a Father , he knoweth whereof we are made , he remembers we are but dust ; he knoweth we are not Iron , nor steel , he knoweth our making , and therefore he will deal gently with us , when he doth correct us , it is as necessary as our daily bread , to have gentle correction to wean us from the world ; yet he doth it gently . A little punishment will serve from a gratious Father . 3. It is a name likewise of provision , that we may expect from God , that he will in all our exigencies , and necessities , provide for us whatsoever shall be needful . What saith our Saviour Christ to the poor Disciples , doubting of want ? It is your Fathers good will to give you the Kingdom , what then ? fear not little flock , he that will give you a Kingdom , will not he give you daily bread ? viaticum , provision for a Journey . He that intendeth us Heaven , certainly he will provide for us here . And therefore in the Lords prayer , before all Petitions , as a ground of all , he putteth in our Father , and therefore , give us our daily bread , our Father . And therefore he will give us grace to sanctifie his name , and do his will , and forgive us our sins . Expect all from our Father , which is the ground of all . Christ had much adoe to perswade his Disciples , that they should not want necessaries , and therefore he makes whole Sermons to strengthen their faith in this , your heavenly Father knoweth what you stand in need of . The Sonne cannot aske , but the Father can interpret any sigh , any groan , and knoweth what we would have . And therefore being Gods Children , we may fetch provision from him in all conditions . 4. And with provisions , protection likewise , and therefore make this use of it ; In the temptations of Satan , lie under the wings of our Father . We have a Father to go to , make use of him , make use of his protection , that God would shield us , that he would be a Tower , as he is a Tower , and the righteous man may fly to him . Lie under his wings , he is a gratious Father , and he hath taken this sweet relation on him for this purpose , that we may have comfort in all conditions . You see then what we may expect from God , by this sweet relation he hath taken on him in Christ , to be our Father . 2. This word , it is a word of Relation , it bindeth God to us , and us to God. We are to honour him as our Father . This one word is sufficient to expresse our duty to a Father , and that is a word of reverence ; for it includeth a mixt affection of fear and love . And it is an affection of an inferior to a superior . He is great , therefore we ought to fear him . He is good , therefore we ought to love him . There is with him beams of Majesty , and bowels of compassion . As there is beams of Majesty , we ought to fear him as bowels of compassion , we ought to love him , so that fear and love mixt together , is the affection we owe to God , as our Father . If we tremble , and are afraid to go to him , we know not he is loving . If we go to him over boldly , and sawcily , we forget that he is great : therefore we must think of his greatness , that we forget not his goodness . We must so think of his goodness , that we forget not his greatness : therefore go boldly to him , with reverence to the Throne of Christ . In the word Father , there is more saving power then in ten thousand , it toucheth his very bowels , when a Child wanteth any thing , and is in distress , let it but say , Father , or Mother , and the bowels of the Parents yearn upon him . If God be our Father , go to him boldly ; but with reverence , go with affyance to his bowels . Oh it is a perswasive word . What cannot we look for from that Majesty , that hath condescended to be called Father , and to be a Father to us in all our necessities ? either we shall have what we want and lack , or else we shall have that which is better ; he is a wise Father , he answereth not alwayes according to our wills , but alwayes according to our good . He seeth it is for our good , that we are not presently cōforted . The Physitian giveth a sharp potion . O I cannot indure , & the Chyrurgion lanceth , oh I cannot indure it ; but the Chyrurgion knoweth it is not healing time : even so we would be presently taken off from under crosses ; but God is a wise Father , & knoweth how long it is fit for us to continue under the Crosse . Come to him boldly therefore , under the name of a Father , that he may move his bowels , and surely will hear us . For as in Psalm . 27. when all forsook me , my Father and Mother forsook me , but the Lord took me up : Fathers in the flesh , and Mothers die ; but the Lord taketh us up , he is an eternal Father , and therefore a ground of eternal boldnesse with God , and of everlasting comfort . He was our Father before we had a Father in the world ; and he will be our Father , when we shall cease to be in the world . They be but Instruments under God , to bring us into the world , God is our true Father . Our other Fathers are but under God , to give us a being , to fit us for Heaven . He provideth the best inheritance and paternity for us in Heaven . And therefore never be disconsolate , but remember , I go to my Father , and your Father ; which is a word of eternal comfort . He was our Father from eternity in election , he will be our Father to eternity in glorification . Can a Mother forget her Child ? yea though she should , yet can I not forget thee , thou art written in the palm of my hand . God hath us alwayes in his eye . A mother cannot alwayes think of her Child , she sleepeth sometimes ; but God is a Father , that never sleepeth . The Keeper of Israel neither slumbereth nor sleepeth . And this is our comfort in all times , and for eternity . And therefore we ought to carry our selves to God reverently , and go boldly to him , and alwayes make use of him . And this we should learn likewise to maintain a sweet frame between God and us ; shall God open such an advantage to us ? shall God be our Father , and bear the gracious eternal affection of a Father ? and shall not we by prayer and faith , fetch from our Father all we stand in need of ? As our Saviour saith , you that be earthly Fathers , when your Children ask such a thing , will you deny ? And have we a Father so rich , so loving , and shall not we have intercourse with him in all our daily necessities ? What a Trade is open to us , if we know what a comfort is laid up in the sweet relation of a Father . Your Father knoweth what we stand in need of ; and he will give thee the spring of all graces , not only a broken heart , a spirit of life , and vigor in his service ; but go to God , and he will give thee his holy spirit , which is the best thing next Christ that can be . And therefore be incouraged to make intercourse between thee and God ; considering we have a Brother in Heaven , our nature is there , and our spirit is below , we have the best things in Heaven , next Christ , on earth , and God hath our flesh in Heaven , by Christ ; and therefore why should we not be much in prayer , and much in prayses in all our necessities . Beloved , it is a comfort of that largeness , that I cannot express it ; I rather leave it to your admiration , that you may see what use to make of this sweet relation of Father . 1. But we must know , that every one cannot say , my Father ; for there are a company of men in the world , that may say in some respects , our Father ; but in other respects they cannot . As our Saviour Christ saith peremptorily , John 8. 44. You be of your Father the Devil . They bragged of God their Father , and they were of their Father the Devil . Therefore consider who is fit to take this name into their mouths . My Father , mark the disposition of the Scribes and Pharisees , and then you shall see who be fit to bragg of God as their Father . They be very formal men , look to their outward devotion , who so devout as they ? They studied it ; but what were they for the inside ? they were malitious men , they were satanical men , men opposite to the power of Religion , arrant Hypocrites , painted Sepulchres . It is no matter for Complement , or formality , an Hypocrite may have much of that in the eys of the world , yet may be a Child of the Devil for all that , and a Pharisee for all that . Thou maist be malitious against the truth , as the Pharisees sought Christs blood . A man may be like Herod , seeking the blood of Christ in his Members , persecuting Christ , as all cruel men do . They seek to devour Christ in his professors , what they can , they disparage and dishearten them , they are enemies to the power of Religion , and to the Ordinances of God ; they be the Children of the Devil , and therefore have no reason at all to bragg , that God is their Father . Indeed an inward bitter disposition against the power of Religion , though under any formality , is a Character of a satanical spirit , & such cannot say , Our Father ; If they do , it is an usurpation ; for their true Father is the Devil ● . Who then can say our Father ? those that by the spirit of the Father , and the Son , by the Holy Ghost , are ingraffed into Christ , by a spirit of adoption , and have the stamp of the Father upon them . The likeness of the Father , and of Christ , whom God begetsto his own likeness , that are ( in a word ) like Christ . Christ is the first Son , and in him , and for his sake , we are Sons . He is the natural Son , and they may say our Father , that labor to express the disposition of Christ , who is the first Son. See this disposition of Christ in the Gospel , how marvellously patient he was under the hand of his Father , obedien● to the death of his Crosse , humbled , full of love , full of goodness . He went about doing good . Do we th●n walk as Christ did ? carry we the image of the second Adam ? have we the patient , humble , meek disposition of Christ in our measure ? do we love Christ in his members , God in his Image ? do we love the Ordinances , and the power of Re●igion ? this sheweth what we are , and is our conversation sutable to our inward disposition ? do we walk in light ? do we shew by our conversation , whose Children we are ? do our speeches give a Character of the inward man. If this be in us , though in never so small a measure , with comfort we may say , our Father . But may not another man , that is not in Christ , come to God under the sweet name of our Father ? yea , he may come to him as his Father by creation and providence , or sacramentally a Father , or as brought into the Church , and having God to create him , and to provide for him . Lord thou hast shewed thy self a gracious Father thus far , though I cannot from any inward perswasion say , My Father . Thus far as I can , I say my Father , strive against our spiritual infidelity , believe God , and cast our selves on his gracious promises in Christ , God will meet us at the same time , and he will send us his spirit , to make us his Sons . And therefore let no man that hath been a wicked liver , be discouraged from going to God in the name of a Father , in that wherein he is a Father . Lord thou hast created me , and preserved me , and it is thy mercy , I am not in Hell : yet thou offer'st to be my Father in Christ , thou hast made gracious promises , and invited me ; and upon this , when the heart yieldeth to the gracious apprehensions of God as a Father , there is a spirit of faith wrought in the heart presently : therefore think of the name of a Father , and the very thoughts of it will bring the spirit of adoption . Only it speaks no comfort to the bitter malicious satanical enemies of Christ , and the power of Religion , they be Children of the Devil . But now poor souls that groan under the burden of sin , let them think that God is a Father , and of the mercies of God , though they do not see they be interested in them . By the very contemplation of the mercies of God in Christ , and his inviting them , to receive them , the spirit of God will be wrought in the soul , whereby they may have confidence to come to God ▪ as a Father . I desire you therefore to remember this , it is the first Sermon of our Saviour Christ , after his Resurrection , and therefore forget not to think of God as a Father , and Christ as a Brother . Indeed whatsoever comfort is in any relation , God and Christ have taken it on them . A Father is more comprehensive then any other Title , Christ is Father , and Husband , and Spouse . And God is our Rock and Shield , and whatsoever is comfortable , he hath taken on him ; and in Christ we may command him to be so . And if we had ten thousand Worlds , they could not be compared to the comforts that arise from hence , that we can call God Father . It is more to us , if we could improve it in our spiritual Trade for Heaven , then if we had a thousand worlds , especially in dayes of affliction , and in the hour of death . For it improveth whatsoev er is in the bowels of God for poor distressed souls . When nothing else will comfort , this will comfort , if we can say to God , Father . Though we cannot make a distinct prayer , yet if we can say , Father , God can pick matter out of our broken Language . Now Christ is ascended up to Heaven , he doth us more good then he did , when he was upon the earth . The Sun in the Firmament yieldeth us heat and comfort ; but if it were nearer , it would do us hurt , or if further off , it would not do us so much good . God hath placed it ( being a common light of the world ) high , to inlighten inferior bodies , and to convey influence by means into them . And so Christ the Son of righteousness being ascended , and advanced to Heaven , doth more good then on earth . And therefore saith he , it is for your good that I ascend . It is for our good that we have Christ in Heaven to appear there for us . I ascend to my Father , and to your Father . Father is here taken personally , not essentially , though it be true in that sense , to my Father , as the first person of the Trinity especially . Christ might well say , I ascend to my Father now ; for he was risen again , and was mightily declared to be the Son of God , by his Resurrection from the dead . Thou art my Son , this day have I begotten thee , that is , this day have I declared thee . It is said of things , fiunt , cum pate fiunt , they are done , when they be open , and declared to be done . Christ was the Son of God when he rose again , because he was discovered by his glorious Resurrection to be so indeed . And therefore Christ may well say after his Resurrection , I go to my Father , and your Father . Observe from hence , That God in Christ is our Father . We say , Relations are Minimae entitatis , they are little entities founded on others ; but they are , maximae consequentiae , of great concernment . I beseech you , before I leave the point , give me leave to go on a little further in this , to shew that wonderful mercy that admirable goodness , which the tongues and hearts of all the men in the world , and Angels in Heaven are not able to express , that love of God which is contained in the Relation he hath taken on him in Christ to be our Father . 1. Consider who , and whom . Who , the great God , that hath the Son to solace himself in ; he did not adopt us , because he wanted Sons , he had Sons of his own , and Sons of his love to sollace himself in , what need he have took Traitors , Rebels , enemies , to make them his Sons ? Oh it is a marvellous advancement of our nature , that God should in Christ become our Father . It is said , Psalm 113. God abaseth himself to behold things below ; and indeed so he doth , ( with reverence be it spoken to his great Majesty , ) he abaseth himself in regard of things below . In regard of us worms of the earth , that be enemies , yea Devils by nature . For many ye shall see the Devil in them , in their lying , and opposing of goodness . And God will alwayes have some amongst men , to shew others what they would be , if God left them to themselves . God abaseth himself to behold things below . Not , that it is a diminution of Majesty to do it ; but God in Christ hath stooped so low , that he could go no lower , and he is advanced as high in our nature as can be . How could God become a man , a curse , God in the second person with us , God in the first person to be so near to us , as a Father , and God in the second person to make him a Father , to be so low as Christ was , which is to be as low as hell it self . 2. Consider to whom this message is sent . He is your Father , even a Father to you the Disciples , now you are disconsolate . God owneth us for his Children at the worst . He took our condition notwithstanding all our infirmities . When we be pronest by a work of the spirit to condemn our selves , then God is nearest to justifie us . When the poor prodigal said , I am unworthy to be a Son , make me an Houshold Servant , you see how the Father entertaineth him . So the poor Publican dareth not lift up his eyes , and yet went away justified . David , when he could not pray , but murmur and rebell , and said in his heart , all men are lyars , yet thou heardst the voice of my prayer ; even then , when he could not pray , but groan , and sigh to God. I said , I am cast out of thy sight , yet thou regardest the voice of my prayers . When he said , out of a murmuring spirit , and rebelliousness of nature , I am cast out of thy sight . A Speech that tended to desperation , yet God heard the voice of his prayer . When Job said , I clothed my self in dust and ashes ; God said to him , I have accepted thee . When we by the spirit think our selves unworthy to be accepted , or to look to Heaven , or to tread upon the Earth , then God looketh on us , worthy in his Son ; and never more worthy , then when we acknowledg our own unworthiness . Go tell my Disciples at this time , when they had dealt so unworthily , I go to their Father . It is from his own bowels , and not any goodness in us , that he loveth us . He loveth the work of his own spirit , his own nature , that that is of his own . Though the Child hath many infirmities , yet the Father seeth the nature of the Child , and therefore loveth it . God seeth his Image of holiness in us , in some poor measure , and he loveth his own in us . And he loveth our love to him , which is in some measure . Though the Disciples had got into corners , after their unkind dealing with Christ , yet he knew they loved him . As where there is love , there will be a reflection of his love back again . And then God knoweth , if he should not shew mercy to sinners , he should have none to serve him on earth . And therefore saith the Psalmist , Psal . 130. v. 4. There is mercy with thee , that thou maist be feared ; that is , worshipped . If God were not merciful to sinners , where should he have any to worship him ? And therefore God sheweth himself to be a Father , even to sinful Creatures , even in their wickedness , he seeth his own nature in them . He seeth some love , some work of respect in them , and if he should not love them , he would have none to fear him . Beloved , live upon this . I spake before of the love of Christ . Here is the love of God the Father , who is content to be a Father , even in our sinful condition . If God be a Father to us , as to Christ , then let not our hearts be discouraged in afflictions , persecutions , temptations . God was a Father to Christ in his desertion . God leaveth us to our selves sometimes , and we fear his love . Did not he leave his own Son upon the Cross , My God , my God , why hast thou forsaken me ? & yet he ceased not to be a Father . For persecution of enemies , was not Christs whole life fill'd up with persecution , and yet a Son ? For temptations , thou art tempted , and thinkest thou art none of Gods Children . Satan did tempt our blessed Saviour , that he might be a merciful Saviour , and know how to succour thee in times of temptation : therefore be not discouraged , say not , when thou art deserted , persecuted , asflicted , tempted , God is not thy Father ; for by that reason , thou maist argue , God was none of Christs Father , God was Christs Father , notwithstanding his desertion for a time , and notwithstanding his afflictions in the world , his persecutions of all sorts of men , and notwithstanding his temptations , God was his Father still . This we must observe , Father is not a relation to day , and none to morrow . It is an eternal relation . Dum percutis pater es , Dum Castigas , pater es , saith Augustine , while thou strikest us , thou art our Father , whilst thou correctest us , thou art our Father . Parents are tender to their weakest and sick Children , and God is most tender of all to them that be weak . Go tell Peter , And therefore never be out of conceipt of God , or Christ , we cannot be in a condition wherein , on any sound grounds , we may run from God. But if this be so , let us learn of God to be indulgent . If it were to speak to Ministers , I should be large to advise them to preach the Law and the Gospel . The very Law is preached in mercy . The Lord taketh a severe course ; but it is to order us . All Gods severity is reducible to mercy , and Christ : all his afflictions , humiliations , and abasements , do they come from unfatherly affection ? no ; but to draw us home to him . And therefore never be terrible to any ; but with a bowel of compassion , but with a mind that they may see themselves , and see the comforts they have in Christ : We ought to be of his affection , the great Pastor and Bishop of the Church . And so for ordinary Christians , they should be indulgent one to another . Some are alwayes cutting in Ulcers , always wounding and tearing themselves with ill usage , and misconstruction , keeping themselves from growing up in a better life , by observing the infirmities of them that be better then themselves . Oh , but go tell my Brethren , that my Father owneth them for his Children , which may be a use of marvellous comfort to us . Shall a Child be always prowling for it self ? we think there is neither Father nor Mother , to take care for it , your heavenly Father knoweth what you need . We ought to labor for contentment in all conditions ; for God is our Father . And for others , if God be our Father , let us look to others , that be our brethren , own them , and carry our selves to them as brethren . Let the strong carythēselves lowly to the weak , it is a sign of greatest strength to be most indulgent . Many account it great commendations on their part to be censorious , and to be severe ; I but that is the greatest part of their weakness , if they have any goodness in them . For who was more indulgent to the Disciples then Christ , who saw their weakness ? He bore with all their infirmities . Where we see any goodness , let us bear with many weaknesses , we ought to be peaceable men , Beati sunt pacifici , they that be appeased in their consciences , in sense of their own pardon , are ready to shew mercy to others . Busie contentions , quarrelsom dispositions , argue , they never found comfort from God himself . If God be a Father , and we are Brethren , it is a levelling word , it bringeth Mountains down , and filleth up vallies . All are Brethren , take them in what condition you will , if they be great in the world , Brethren of an high degree , yet brother levelleth thē . If they be of low degree , yet it filleth them up , & raiseth thē to the height in this brotherhood . And therefore go tel my Brethren , tell them all ; for they be all equally Brethren . If I were to speak to persons of quality , and great parts , as I am to speak to mean , let them be put in mind of their condition . Nothing should raise us up so high , as to forget the everlasting relation of Brother . Infirmity should not so far prevail with us , as to forget that which the Children of God have to eternity . And for other persons more eminent , if he be a King , let him not so mind that , as to forget all other . For all relations determine in death , and must be laid in the dust : all must stand on equal ground before Gods Barre , and they that have most to answer for , have the highest accompt of all : and therefore it is ground of humility to all . Let them that are in greatest eminency consider this ; Paul after conversion , could say , henceforth know I no man after the flesh . There is a great deal of humanity in the World , complement is very ordinary , which is the Picture and out-side of humanity ; but Christian love , which is , a degree above humanity : the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brotherly love , that is the scorn of the world . They will own a Brother in office ; but owning them in the sweet bonds of Brotherhood , as they are the Sons of God , here is Heaven , make much of them in that kind , that is a strange thing in the world ; but we must know what it meaneth , before we come to Heaven , we must respect a Christian , be he what he will be , under all his infirmities , if he hath a good spirit in him , which God the Father seeth , and Christ seeth . We must bear love to all Saints . Some will make much of an eminent man , that hath excellent parts , because there may be some countenance from such persons ; but here is sincerity that beareth love to all Saints . He wraps them up all in the general tearm , Go tell Peter , amongst the rest , that hath offended , more then the rest . If you will know whether you be true Brethren or no , or Sons of God , or no ; make a use of tryal , by what is formerly delivered . I shall inlarge my self in that point , because all dependeth upon it . God is the Father of all by creation ; he is the Father in a general Covenant , of all that receive the Sacrament , and are baptized . But if they have no other relation to God but so , they may go to Hell , as Judas and others did : therefore we ▪ must know whether we may claim this relation of Father , on good grounds or no , else it is an usurpation . 1. Those that belong to God , the spirit of God witnesseth to them , that they are Sons . They that are adopted , have the spirit of adoption in some degree , God sendeth his spirit into their hearts , that assures them , that they be Gods Children . And howsoever this is the first , yet God giveth some intimation by his spirit , that they look to God in another familiar manner then before , and he looks on them in a Fatherly manner , so there be some intimations , and insinuations , and hints , though the spirit of adoption witnesseth not fully , and gloriously to the soul always , because we are not fitted for it ; but sometimes in great afflictions , and desertions . Where the spirit of God is , there is Communion with God in the spirit of adoption . And when the voice of the spirit of adoption speaks not lowdly , yet there is a work of the spirit : there is something in us renewed by the spirit , there is something of the new Creature . When a Christian cannot hear God say to his soul , I am thy salvation , yet a man may see a work of grace : there is a love to God , to the Ordinances , to the people of God , a mourning because he cannot mourn , a sighing , because he hath not an heart plyable . He is discordant with his condition , when he is disconsolate , so that there is a work of the spirit helpeth him in his worst condition . Besides , there is a spirit of supplication in some measure , though he cannot make set discourses to God , yet he can in a sweet manner lay open his sorrow and grief to God , and leave them in his bosom . They be broken words perhaps ; but God can pluck sense out of them . God knoweth the meaning of the sighing of his own spirit , though broken speeches . So that where there is any tongue for God in a man , there is a spirit of prayer , there is not a strangeness of God to go altogether by ; but the spirit hath a kind of acquaintance with God , and it goeth to God in a familiarity , and layeth forth grief , and putteth forth Petitions , in another manner then the World doth . Again , a Christian in the worst condition ; God not only shineth on him through the Cloud , but there is a spirit in him that sigheth , to go through all thick Clouds to God. There is a spirit of supplication , and of love in some degree , for that is promised . The spirit shall help our infirmities , when we know not how to pray : the intercourse and Communion with God is never broken off , where there is any spirit of adoption . Therefore Jonas and David , and the rest , though they could not pray , yet they sighed to God , and would not leave him . If they could not imbrace Christ , they would touch the hem of his garment . They will not yield to the stream altogether , but strive against it . And though they be carried away with the strength of the stream , and see no goodness in themselves , yet they that be with them , shall see a spirit striving to another condition , then they are in . Something of Christs , something of Gods spirit there will be in them . And take them at the worst , they will appear better then the civil man , that thinks himself a glorious man , though he hath nothing , but for shew and fashion , who would be in such a mans condition , without some brokenness of heart , some sighs ? 2. Likewise we may know it by our sympathy and Antipathy . Our sympathy with them that be good , and antipathy to that which is naught . There is a love of that which is good . So things , good things are connatural to a good man. There is a relish in good Company , and good things . As there is sweetness in the best things , so there is something in the Children of God , that is answerable to the God whom they serve . He is never so out of tast , but he findeth his chief comfort in this thing ; and he is never himself so much , as when he is conversant in these things , though in different measure , sometimes more , and sometimes lesse . There is an inward antipathy to God in a proud carnal man , that hath not his heart subdued by grace , there is a contrariety to the power of that grace , which outwardly he professeth , and a sympathy with the world , and the spirit of the world . Take a good Christian at the worst , he is better then another at the best . I beseech you therefore , examine our dispositions , how we stand affected to things of an higher nature , then the things of the world , to spiritual things , how we can relish spiritual things , Gods Ordinances , & any thing that is holy ; surely , if there be the life of God , and Christ in us , there will be a kind of cōnaturalness , & suitableness of taste to the sweetnes that is in holy things . To come to the next , mark the order here , Go to my Father , and your Father . We are the Sons of God at the second hand . God is the Father of Christ first , and then ours . He is his God first , then our God. This is a weighty point for directing of our devotion , that we may know in what order to look on God. See God in Christ , see all things in Christ first , and then in us . Look upon him as Father to Christ , and then to us . Look on him as a God to Christ first , and in Christ , a God to us . Look on him , as having elected us ; but elect in Christ first . See our selves justified ; but see Christ justified first from our sins , and his justification declared by his resurrection . See our resurrection and ascension , and glorification in Heaven , not directly ; but in Christ our head , who is in Heaven , and taketh up place for us . See God loving us ; but look on it in Christ , who is Sedes amoris . The next thing to God , is his Son , and he loveth none , but in him . When we consider of any spiritual blessing , say with the Apostle , Blessed be God who hath filled us with all spiritual blessings in Christ . Otherwise we do not know our selves , nor God. Whatsoever is derived from God to us , is through Christ : all promises are his first , they are made to him , and to our nature in him , and they are performed for his sake ; he taketh them from God the Father , and they be performed for his sake . He is the true Aaron , we are but the skirts , the Oyl that is powered upon his head , runneth down to his skirts , it runneth to the meanest Christian ; but the Oyntment of grace is first powred on his head . Of his grace we receive grace for grace , and of his fulness . The first fulness is God himself , the second receptacle of all , is Christ , God-man , the third are we ; we have it at the third hand . God emptieth himself into Christ , as Mediator . In him are the fulnesse of all riches , the treasures of all wisdom and knowledg , we are compleated in him , and in him we are full . His is not only a fulness of the Vessel as ours is ; but a fulness of the Fountain . And it is for our comfort that it is so , that Gods love is to Christ first . There is a firm foundation , when God loveth us in his Son , and we are Children in his natural Son , in whom we are adopted , then our state is firm . O●r first state in the first Adam was not firm ; but now our nature is taken into the unity of the second person , it is firm . So that the love and care , and Fatherly disposition of God towards us , it is sweet to us , because it is tender to his Son. It is eternal to us , because it is eternal to him . He can as soon cease to love his Son , as cease to love us . For with the same love he loveth all Christ mystical , head and members . There is not the least finger of Christ , the least despised member of Christ ; but God looketh on him with that sweet eternal tenderness , with which he looketh upon his Son , preserving the prerogative of the head . Oh this is a sweet comfort , that now all the excellent priviledges of a Christian are set on Christ , and then on us : and therefore we should not lose them ; for Christ will lose nothing . When the favour of a Prince is founded on his Son , whom he always loveth , the affection is unalterable on the Son ; and therefore the case is good . So Gods favour to us is fo●nded on his love to his Son , & therefore unalterable , and eternal : we should therefore look up to God in his son , put up all our Petitiōs to him in his son , expect all from him in his sonne . He is in Heaven for us , to do that that belongeth to us . Expect all from God through Christ , and do all to God through Christ , love God in Christ , and Christ in God , our selves in Christ , and our selves in the love of God. Christ is in God , and God is in Christ . God , and Christ are in us , there is a marvellous sweet relation , and communion between God and us , and Christ and us . It is a sweet communion , and mysterious to us . How sweet is the communion between the soul and the body , the soule being so spiritual , and the body a peece of earth . But what is this to the mystery of mysteries , when God takes clay and dust into unity of his person , and all this is for this union . The great and glorious union of Christ to our natures , is , that he may take us into his mystical body , and so make us one with himself , and one with the Father . He took our natures , that he might convey his Fatherly goodness and love , and spirit to us . The sweet union of the two natures of Christ , is to confirm union between the Father and us , and Christ and us . And we are never happy till we be assured , tha● we are one with Christ , which is the issue of his excellent prayer . John 17. Our blessed Saviour fetcheth the comfort of our Father from this , that God is his Father first , and so to joyn both together , That God is our God , because he is his God first . It is a point very considerable , That whatsoever comfort we look for from God , and in God , we must see it in Christ first , before we see it in our selves ; because we be but Sons by adoption , and we have all we have from God through Christ . Whatsoever we see in Christ , think this will belong to us . And whatsoever we look should belong to us , see it first in him . As verily as he ascended , we shall ascend , As verily as he rose , we shall arise . As verily as he is at Gods right hand , we shall be there too ; for by faith we sit now in heavenly places with Christ , and we shall judge the world , and be for ever with the Lord. Whatsoever we see in Christ , interest our selves in it . And therefore we must not conceive of Christ , as a severed person ; but conceive of our selves in union , and communion with Christ our head , and to conceive of Christ as our head and surety , and second Adam . And as a quickening spirit , that communicateth all to us . And therefore when we are to deal with God , be sure to go through Christ , as we expect all from God through Christ , so give all to God through Christ again . Be sure to take Benjamin with us when we go , & come cloathed with the Garments of our elder Brother , and do not doubt when we come with Christ ; for else we dishonour Christ : shall I come in the sweet name and mediation of my Saviour , that hath perfected salvation , and not be accepted of God , when God hath ordained him for that purpose ? If we stagger , and doubt to receive any thing at Gods hands , we wrong not only Gods bounty , but Christ the Mediator ; carry this therefore all along with us , do all in him , and desire God to pardon all for his sake , and God will regard us . Let us therefore make this use of it , and add this further , That if so be God is first the Father of Christ , before he is our Father , and first the God of Christ before he is our God , and that all our good is dependent upon what God is to Christ first ; then doth not this follow from hence , that we should not only thank God for our selves ; but thank God for whatsoever he hath done to Christ ; not only comfort our selves in it , but let God have the glory of it . And this the spirit of God in the holy Apostles Peter and Paul led them to . Ephes . 1. Blessed be God the Father of our Lord Jesus Christ ; what ? and nothing but so ? nay , with a reduplication , Blessed be God the Father of our Lord Jesus Christ , even because he is the Father of our Lord Jesus Christ , because out of his infinite depth of wisdom and goodness , he hath found out a way to save us in Christ , to be a Father to him , and in him a Father to us . It is said of the Virgin Mary , A● Generations shall call her blessed . Why ? because she was Mother of the person that was God : she was the Mother of Christ in humane nature , and of God , because we may not sever the persons . And shall we blesse the Virgin Mary , as Mother of God , and not God as Father of Christ ? If she be the Mother of Christ-man , then God is the Father of whole Christ , and therefore blessed be God , not only that he is our Father , and our God ; but that he might be thus with satisfaction to divine justice , he hath found out such a way to be the Father of Christ , and Christ , as man , is an object of Gods love , and predestination as well as we . We deserved nothing at Gods hands ; but he found out ●uch a way by taking the nature of man into unity of his second person , and so became a Father of Christ , and of us . And therefore blesse God , who hath predestinated Christ to ●e the Lamb of God , that hath freed him from sin , and raised him from the dead , that hath carried him into Heaven , and set him at his right hand , & ordained him to be judg of quick and dead . Are these things severed from us ? no , they be favours that be ours in Christ , his first , then ours . And therefore whensoever we think of any thing Christ hath of his glory in Heaven , as he is King of Heaven and earth , and hath all power committed to him , glorisie God for it , and think of it , this is mine ; he is mine Husband , my head , he hath taken up that glory , and whatsoever is in Heaven , and injoyeth them , he hath taken it up for me ; and therefore we should blesse God for it . So the Apostle Peter , blessed be God the Father of our Lord Jesus Christ that hath begot us again to an inheritance immortal , undefiled , that fadeth not away , reserved in the Heavens . He hath begot us to a lively hope , through the Resurrection of Christ from the dead . So it is from the Resurrection of Christ from the dead , that Christ saith , God is my Father , and your Father : since Gods justice is satisfied by my Resurrection , that is , declared to be satisfied , I ascend to my Father , and your Father , to my God , and your God. I beseech you let us not lose the comfort of these things , since our Saviour Christ intendeth them for comfort . To come to the words . First Christ saith , God was his God , and our God , because his God. In what sense is God Christs God ? As mediator as man , both in regard of his person , and in regard of his office , God is Christs God every way . See Psal . 22. which is a Psalm of Christ , David being but a type of him in it , Thou art my God from my mothers womb , and so God is Christs God in his particular person from his Mothers womb . For first , God was Christs God , when by his holy spirit he sanctified him in his Mothers womb , and brought him out into the world . Let the foolish disputes of Fryars , and dreams , and dotages of dunsical times go . But thou art my God from my Mothers womb . And 2. He is Christs God , because he saved him from the massacre of the Infants . Our Saviour Christ makes that prayer in Psal . 22. on the Crosse , My God , my God , why hast thou forsaken me ? 3. God was Christs God in protecting of him in his young time , and afterward in going along with him still to his death , and in death , my God , my God still . He would own God to be his God still , when God had deserted him to his sense and feeling , yet my God still . So God was Christs God , as Christ was●man : take Christ as mediator , God is the God of Christ ; for God the Father hath by his Authority put on Christ whatsoever he hath . The Father hath sent him into the world . The Father sealed him , the Father set him out as a propitiation for our sins . The Father hath declared him , and annointed him , and all these tearms of Authority , whereby the Father hath shewed himself to be Christs God , even in his office of Mediatorship . So in regard of the care of his person , from his Mothers womb , and for ever , and in regard of his office as Mediator , he might well say , I go to my God. In regard of the intimate familiarity , and acquaintance , maintained even on the Crosse , he might say , my God. But the comfort of it lyeth in the second clause , That as God is the God of Christ , so he is our God , because he is the God of Christ . What is it to be a God to any ? In a word to be a God , is to be all-sufficient , to any , to be sole-sufficient , and to be self-sufficient . To be a God , is to be all-sufficient for every Creature , to be all-sufficient , when nothing else can be sufficient . And to be self-sufficient , to be sufficient of himself , and therefore to reduce all back again to himself . Now God is a God of himself , for himself , and by himself . God is all-sufficient , self-sufficient , sole-sufficient ; and whatsoever the Creature hath , it hath it from him . There is ( in a word , ) in God , a sufficiency for all good and happiness , and an efficiency to apply that sufficiency for the good of the Creature . And in particular to be a God to any , is to do that for a Creature , that no Creature in the world can do but God. To make it of nothing , to free it from misery , that it is beset withall , when no other can free it , to recover it again . God is Jehovah , that hath a being of himself , giveth being to the Creatures , that can make the Creature of nothing , and being something , can make it nothing . Now , if God be a God to any , he is not only to give being to us , in a certain rank of Creatures , as we are advanced above other Creatures , as to have a being , or a life of growing , or a life of sense , or to advance us to a life of Creatures indowed with reason , whereby we are common in that fashion with Angels , and understand God himself . Alas , this were a poor priviledge , if it went no farther , then to set us in that rank of Creatures , though a great favour . But considering us in a lapsed estate , it is a poor favour to leave us here . And therefore God is said to be our God now in a state of grace , when he advanceth us to an higher being and life , then all this , to a life of grace here , and of glory hereafter . When out of his soveraignty and power , he reduceth all to help forward his main end , the salvation of his in peculiar . So God is a God in peculiar of some that he taketh out of base mankind . There is a world taken out of the world , as Augustine useth to speak . And thus he is a God not to bestow a life of grace , and supernatural being here , but a glorious condition hereafter in Heaven ; and to make all things serviceable to that , that we may say , all is ours , because we are Christs , and Christ is Gods. So that whatsoever befalleth a Christian , is serviceable , and conducible to the main and last end . And that is for God to be God indeed , to make us his in Christ Jesus , to give us a new Creation , and a new State , better then at first . Now , what is the foundation of this , that God is our God in the Covenant of grace ? we say it is founded on Christ , God is Christs God , and then our God , and that is the reason why Christ is called Emanuel , which is as much as to say , as it is expounded , God with us . Not only because when he took our nature on him , there was God and man in one person ; but the meaning of the word is , Christ is Emanuel , God with us , by being God in our nature , and satisfying divine justice in our nature , hath brought God the Father , and us together into a sweet Covenant . So that God may be our God , and our Father , notwithstanding his justice ; because all is satisfied by Christ , who took our nature to die for us . Christ is Emanuel , because he hath made God and us one . So that God is our God , and not only so , but our Father in him . Thus you see how it cometh to passe , that God is our Father by Christ , who came to bring us again to God ; as his whole office was to bring a few that had been singled out of mankind to God again , from whom they fell ; for we all had communion with God in Adam , but we lost it , and now must be brought again to God , which must be done by Christ , God and man. Thus much for the foundation of the point , That God is Christs God , and God in Christ is our God , to do all things for us , to bring us to an happy condition here , and an everlasting happy condition in Heaven . We see here , it is brought as a ground of comfort , and so indeed it is . And we may observe from hence , That now by the Resurrection of Jesus Christ , God is not only become a Father to us , but a God. This is a ground of many cōforts , go tell my Disciples , now I am risen again , & therefore justice is satisfied , and now they may have lively hope of a better condition hereafter . For God is my God , that hath raised me up , and who will raise up mine too : so that now we are copartners with Christ , sharers with him in the Fatherhood of God , and God is God in common with Christ and us . This may well be brought as a point of comfort , if there were any comfort in the world of sweeter efficacy then this , our Saviour would have sent it to his Disciples . Comfort being his main Office , and his main end , he would have the best comfort after his best Resurrection . And he picks this from amongst them all . Go tell them , I go to my Father , and their Father , to my God , and their God. And therefore it is a pregnant comfort , and indeed no heart can conceive the comfort of it , that we have interest together with Christ in God , and with the Fatherhood of God. And both these the Scripture joyneth together , 2 Cor. 2. 6. I will be your Father , and your God. To unfold the comforts more , God is said to be our God in Covenant in Christ . He is the God of Christ , and therefore of us ; because he hath made himself over to us . A thing is said to be another mans , when the Title is past to another man. Now God hath as it were , past over himself to his believing Children , and Members of Christ . He hath made over himself to them to be their God , as he was the God of Abraham , Isaac , and Jacob , and all the Patriarks , Prophets , and Apostles : so he is of every good believing Christian , to the end of the world . God maketh himself over to be theirs , and ( as the Scriptures stile is ) he is their portion and their Inheritance , a blessed portion , a blessed inheritance , more to us , then if all the world were ours , then if Heaven were ours , then if ten thousand worlds were ours ; for he is our God that can create millions of worlds more then this , if it were needful . Habet omnia , qui habet habentem omnia . He hath all things , that hath him in Covenant that hath all things . And therefore when the Scripture saith , I go to their God , it implyeth , I go to him , that is , all in all to them , that is larger then their hearts can be ; for what heart can conceive the fulnesse of the comforts arising from hence , that God is our God. Many know they need comfort of such a transcendent nature . The heart of man is so distrustful , so faithless , and the conscience is such a clamorous thing , and therefore he cannot think this is too much . I beseech you therefore , do not lose the comfort of it , that in Christ God is our God ; though we can say of nothing else it is ours , perhaps we cannot say , great houses are ours , or great friends are ours , or Inheritances ours , that is no matter , we can say , that is ours , which is infinitely more then that . We can say , God is ours in Christ . Nay , being exhorted to say by the spirit of faith , that God is ours in Christ , all things in the world are ours . As you have it in that place of Scripture , All things are yours , why ? because you are Christs , and Christ is Gods. Whether things present , or things to come , Paul , Apollos , Cephas , life , death , all is yours , you are Christs , and Christ is Gods , that is , all things must by a command from God , conspire to make us happy , affliction , or Satan , or death , or trouble of conscience , or desertion , or every thing to help us to Heaven . The curse is taken away , and there is a blessing hid in every thing that befalleth a Christian , to bring him to Heaven : therefore it is a comfort of infinite extent . All is yours , because God is yours . You shall see the extent of the comforts further by retail , as it were . If God be ours , then all is ours too ; what be they ? the Scripture telleth you , and I should spend too much time in unfolding of them . 1. If God be ours , his wisdom must needs be ours , to find out wayes to do us good ; for his infinite wisdom hath found out a way in Christ by satisfaction of his justice to bring us to Heaven . He can make us go beyond all the policy of our Neighbors ; for his wisdom is ours . 2. If we be in danger , his power is ours , to bring us out . 3. If we have sinned , his mercy is ours to forgive us . He himself being ours , his mercy must needs be ours . The whole being ours , it followeth out of the strength of reason , that the parts also must be ours . 4. In any want , his allsufficiency is ours , to supply it , or to turn it to good , and make it up in a better kind . 5. In a word , God being ours , whatsoever is in God , whatsoever God can do , whatsoever he hath is ours , because himself is ours . And therefore I beseech you , make this use of it , to get into Christ by faith , to be one with Christ , that so God may be our God. Get faith above all graces , the grace of union , and the grace of communion , that being one with Christ , we are one with him . God being ours , all is ours , yea the worst thing in the world is ours . If God be not ours , it is no matter what else is ours . Alas , all things must be taken from us , we know not how soon , and we taken from all things else . What if we ha d a Kingdom , as Saul had , if we be forsaken of God , as he was . What if we had Paradise , if we offend God , we shall be cast out ? What if we had the dignity to be Apostles , if with Judas we have not God , what will all come to ? What if a man should enjoy all the world , if out of Christ , it would yield him no comfort . As the Emperor said , I have gone through all varieties of conditions , Et nibil mihi prodit : but it hath done me no good . If we had all what is it , but vanity of vanities , and not only so , but vexation . Now when we have God to be our God , he is able to fill the soul . He is larger then the soul , and he is able to quiet the soul , he is the rest of the soul , the soul is quiet , in him is the Center , as the place of quiet . If God be ours , then the soul resteth in it ; for God filleth the soul , and quiets the soul , and hath alwayes fresh comforts for the soul , infinite still to all eternity . There is nothing in the world , but we do as it were deflorare , take away the flower of it by use , and it becometh stale . Though a man continue many thousand years in the world , yet he will be weary of all things in the world , because there is no freshness in them . It is finite , and the soul is larger then the comforts of the world . But in God is a spring of fresh comforts to everlasting . Consider the things that inable him to be our God , to fill the soul , and to be larger then the soul , to quiet , and calm the soul in all the troubles of it , and then to have fresh springs of comforts , what a comfort is this to have God , for our God ? Let it therefore raise up our souls to labor after our God , and never rest till we have some interest in this great portion of God , to be our God. When we can by faith go out of our selves to Christ , and lay a right and just claim to God to be our God : this is a comfort that reacheth from everlasting to everlasting . It giveth us forgiveness of sins , when we had lost our selves , because we are in Christ he hath forgiven us . In all extremities and troubles , when no creature can comfort us , it is his glory to shew himself a God. It reacheth to the Resurrection of the body ; God is Abrahams , and Isaacks , and Jacobs God , when dead , because he was the God of whole Abraham , Isaack and Jacob , and therefore of soul and body . And it reacheth from all favours of this world , so far as is for our good , to all eternity , being our God , he will protect us from all extremities in this world , he will speak comfort to our souls , which nothing can do but God. When we be dead , he will raise up our dust , because he is our whole God , the God of our souls and bodies , and we shall be for ever with the Lord. It is a comfort of wonderfull extent . Vse 1. Let us therefore make this use of it . Labour to make him so to us ; for as he is to us , so God by his spirit is our comforter , who being satisfied , giveth us his spirit . We must make God our God , and then he will be a God unto us . These be mutual , wheresoever they be , wheresoever God is God to any , they by the spirit obtained by Christ , have grace to make him so to themselves . What is it for us to make God a God to us ? It is this , to set up God a throne in our hearts , and to give him a Soveraignty over all things in the world , that we may say in truth of heart , God is our joy , God is our comfort , God is our rock , God is all in all to us . When we give him supremacy of affection above all the world , we esteem nothing above him , we value him above all esteem , his loving kindness is better then life it self ; for else we do not make him a God to us , and then it is no comfort to hear all the comforts spoken of before . For all to whom he is a God in the Covenant of grace , and have hearts to make him so , the spirit raiseth up their affections to make him a God to themselves . Amor tuus , Deus tuus , as it is said of old , what we love most is our God. What we joy most in is our God , what we relie and trust in most , is our God , as it was said of the wedge of gold . And therefore if any thing hath our affections more then God , or equal with God , that we make our God. It is a quaere of the greatest concernment in the world , to put to our hearts . What do I make my God ? as David putteth the quaere to himself : now Lord , what is my hope , is it not in thee ? And so put this quaere to our selves . Lord what is my joy , what is my hope , what is my trust , what is my comfort , is it not in thee ? If our hearts cannot make an answer to this in some sincerity , surely as yet we have not made God our God. Time may be , that he may be so ; but till by the spirit of God we be brought to see an emptiness , and vanity in the Creature , and a nothingnesse in all , in comparison of God , that we can say , whom have I in Heaven but thee ? We have not comfort , because we do not make him ours by a spirit of mutuallity . Where there is a Covenant of grace , there must be a mutual making of God our God , as he maketh himself to us . Alas we may be ashamed of it , the best do often forget themselves . Oh how do men value the favours of a man , and the promises of a man , the seal of a man for such , and such a benifice , and how doth it grieve them to have the frowns of flesh and blood , the frowns of greatness ; but when their Consciences tell them they are under guilt of many sins , and God is not in good tearms with them , how doth this affect them ? and when their consciences cannot say , they have promises sealed in Christ , of the favours and mercies of God here , and hereafter : alas it is dead comfort , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give me that which is present , and take you that which is to come , is the Language of both . How few can say from sincerity of heart , that they make good to be their God. And therefore it is of greater concernment then we take it . Vse 2. As it is a ground and foundation of comfort , so of all obedience to God , as it is prefixed before the Commandements , I am the Lord your God , you shall have no other Gods but me , & do all in obedience to me from this ground . But much more now ; then he was the Lord God that brought them out of Egypt . But now God may prefix , I am your Lord God in Christ , that have brought you from hell and damnation , that intend you Heaven and happiness , and therefore do so , and so . Since this is the spring of all obedience , we ought to labor to make it good , and often to examine our selves , as before , what we make our God , and what we pitch our affections on . Alas , is our soul for any thing but God ? hath not God made us for himself ? and will our hearts rest in any thing but God ? why then should we love vanity , and besot our selves ? when death comes , they may say as Saul said , The Philistins are upon me , and God hath forsaken me . Death is on me , trouble , sickness , vexation of conscience is on me , and God hath forsaken me , I have no God to go to , what a miserable estate is this ? And therefore I beseech you , let us labor to have interest in the Covenant of grace , to make it good , that God is our God in Jesus Christ . Who giveth us a being to be Christians , to have a new nature , to have a good being , but God ? who maintaineth and preserveth that being , but God ? and who keepeth and preserveth us , till we get into a glorious being in Heaven ; but God , who is all-sufficient , self-sufficient , sole-sufficient , only sufficient , this God is our God now in Christ . God is to us in a more special singular manner , then to other Creatures , because he hath raised us to a more excellent being , not only as men , we being in the highest rank of Creatures next the Angels , and so he is a God to us , more then to inferior Creatures , that have a more circumscrib'd and narrow being . Man hath a large being , a reasonable soul , and is fitted by nature to have communion with God , who is wisdom it self , and with Angels ; but all this were little comfort , unless we had higher degrees of being then this . If God be our God in Christ , we have a spiritual being , which is as much above the dignity and prerogative of our ordinary being , as our being by nature is above the basest Creature in the world . And so God setteth a stile upon us sutable to the excellency of our spirituall being : there is nothing excellent in the world , but we are learned by it . Now to let out the advancement and excellency of the dignity we have from God in a special manner , to be Sons , Jewels , his Portion , his diadem , to be whatsoever you can imagine , that is glorious and excellent . An excellent condition , though spiritual , and concealed from the world . Gods Children are concealed men , as you shall see afterward , they be hidden men , the world taketh no notice of them , because their excellency is seen with another eye , then the world hath . The God of the world blindeth the eyes of worldlings . They cannot see into the excellency of Gods Children , no more then they can know God himself , and Christ himself . So you see what it is to be a God in nature and in grace , to be all in all unto us , to have our whole subsistance , and dependence in him , in him we live and move , and have our being , and well-being . In this , our excellency consisteth , that God is our God in Christ , who was God , and that he might bring God and us to good tearms together , that he might make God our God , he was Emanuel , God with us , to make God with us in favour and love . The God-head is nearest the humane nature of Christ , of any Creature , it is nearer to Christ then to the Angels ; for God hath not taken the Angels into hypostatical union to be in the same person ; but God in Christ is so near our nature , that there is an hypostatical union , they make one person , our nature being taken into the second person . By reason of this near union of the God-head to our nature cometh that comfort and near union between God and our nature , whereby God hath sweet communion with us in Christ . God by his spirit , though not hypostatically , yet gratiously is one with us , and hath communion with us now as his Children : so that sweet entercourse between God and us now , is founded upon the nearness of the god-head to our nature in Christ , in whom it is nearest of all , in whom it is advanced above the angelical nature . And therefore our blessed Saviour might well say , I go to my God , and your God , to his God first , and then to our God. Now we may say , God is our God , and upon good grounds , because God is Christs God , and in him our God , which is a point of singular comfort , and therefore I will inlarge my self further in it . Doct. For God to be our God , especially in having that in our hearts unfolded , in regard of our spirits and best being , is the most fundamental comfort that we have . For from this , that God is our God , commeth all that we have that is good in nature and grace . Whatsoever is comfortable commeth from this spring , That God is Christ , is our God , our reconciled God. That Gods nature , and ours now , are in good tearms . Beloved , what cannot we expect from God , that is now becom our God ? what he is , what he is able to do , what he hath , all is ours , considering himself is ours . If we have the field , we have the pearl in the field . And therefore the wise Merchant in the Gospel , sold all for the field , wherein the treasure was . We have the field it self in having God , and we have all that God is , or can do for us for our good , even as we have Christ , and all that Christ is , or hath done , and suffered , and injoyeth , all is ours , because we are Christs , and Christ is Gods , as the Apostle saith , so that having God , we have all , because we have him that possesseth all , the Creator of all , and preserver of all , and disposer of all . But to clear an objection a little , if God be ours , and all things else , how comes it that we want so many things . I answer , it is our own fault for the most part , we want faith to make use of , and improve this comfort . And then again we want nothing that is for our good , want it self is for our good . And observe this , our God is so powerful a God , that he maketh the worst things we suffer , a means to convey the greatest good oftentimes to us . If God be our God and Father in Christ , why have we sins ? why vexed with the Devil ? why persecuted with men ? why streightned thus and thus and thus ? all this is for our good . God is our God by these , and in the midst of these , and is never more our God , then in the greatest extremity of all ; for then we come nearest the Fountain : there is near and sweet communion between this God and us , when we take of the fountain . When the means are drawn away , the Conduits of conveyance , and we have nothing to go to , but God immediatly : there is sweet communion , and sweetest comfort in Heaven ; we shall have God in Christ , who will be all in all unto us . We shall need no Magistracy , Ministery , food , raiment , or defence against cold , or injury ; we shall be out of the reach of Satan , and all enemies , God will be all in all immediatly . The same God is all in all to us , either by means , or immediately . When means fail he conveyeth his sweetness , and his power immediatly , but ordinarily by means ; And what sight doth in Heaven , faith doth now in some proportion ; for as sight in Heaven seeth God in Christ , all in all , and injoyeth that happy vision , so faith seeth God to be all in all , and Christ to be all in all , though in an inferior degree to sight and clearness of vision : yet for the capacity of this life , we injoy God now , as they do in Heaven . We have inward comforts when most deserted . God was never more near our blessed Saviour , then on the Crosse , when he cryed , my God , my God , &c. for then he found invincible strength , supporting him in the great undertaking under the wrath of his Father . And so God is never neerer , then in extremity . In strength , though not in sense and feeling ; and oftentimes in feeling it self , we never have sweeter comforts , then in the want of all outward comforts whatsoever , when nothing else can comfort us but the presence of God. And we must know besides that , the state of a Christian in this world , is an hidden condition ; for it is to the eye of faith , not of sense ; and therefore God is a God to his , though the world see it not ▪ There is a secret hidden influence , a secret passage between Heaven and earth , that none seeth . Who observeth the influence of the Sun , or the sweet influence of the Starres upon the earth ? light we see ; but there is a secret influence pierceth deeper then the light , to the very bowels of the earth whence metals come . Where no light comes , there is an influence , though not discerned , and much more can there be influence of strength and power , and hidden comfort , though there be no sight . Cannot God be our God , in regard of strength , supporting and supplying , though there be no visible and sensible comfort , though we see it not our selves . Certainly the soul is upheld by an invincible strength in the worst condition that can be . Therefore this is true , that God is our God in all conditions . Let us make use of this . To what use is riches and friends , if we do not use them ? to what use is God and Christ , if we use them not ? Nostrorum est , utamur nostro bon● . He is ours , let us use him for our special good on all occa●ions . Oh that we had faith answerable to our prerogative , it is a prerogative more then Heaven and earth , that God is ours , and had we faith suitable , what kind of persons should we be in grace and comfort , and whatsoever is good ? Therefore labor to make use of it ; but more of this after we have spoken of some rules of tryal , because whatsoever I may say this way may be misapplied . They be excellent comforts ; but perhaps saith the distressed soul , they belong not to me ; to whom it doth belong : perhaps it belongeth to me , faith another that is a stranger , and a carnal man , to whom it doth not belong . Therefore our Saviour giveth some notes of distinctions , to know whether God be our God or no. Not to be much in the argument , yet to be plain in it . 1. God is their God in this peculiar manner that I speak , that is in the Covenant of grace , not otherwise , and I speak not what God is by creation of man ; for so the Devil is Gods , and every Creature . But the question is , whom God is a God to in the nearest bond of the covenant of grace ? that is the only comfortable relation that can be ; for if God be not our God in that , all other comforts will be nothing . It is better we be no Creatures at all , then not Creatures in the covenant of grace . It is therefore worthy the commending to you , especially considering our naughty hearts are prone to deceive us , Sataa and melancholly , and temptations do make some refuse the comfort , and some presumptuous persons to snatch at it , when it doth not belong to them . Those to whom God is a God indeed , in a sweet relation of the Covenant of grace to be their God , as to the Patriarks , Prophets , & Christ & the Apostles , he giveth his holy spirit to witness so much to them . Though the voice of the spirit is not alwayes heard in the best Children of God , yet he giveth them the holy spirit , that though it doth not alwayes witness , yet it alwayes works something in them , which may be an evidence that they are Gods. 2. Now the spirit of adoption and Sonship is known by a spirit of supplication especially . Whom God is a God to , he vouchsafeth a spirit of prayer to go to him in all their necessities , which is an issue or branch of their faith . He giveth them faith to believe it , and prayer to make use of it ; for God will not give this great priviledge , without heart to make use of it , which is done by faith and prayer ; and prayer is nothing but the frame of faith , Acts 9. As soon as Paul was a good man , presently after his conversion , Behold he prayeth . The child cryeth , as soon as born , and the child of God is known by his praying ; as soon as he is converted , an intercourse is opened between God and the soul , which a christian soul will never neglect . If they are plac't in the worst condition , they will pray to God , or at least sigh and groan , which is a prayer that God can make sense of . Those that have any strong places of defence in trouble , they will be sure to fly to that in times of war , they will betake them to their Castle , and place of munition . And so they that be Gods in time of danger , run presently to God , he is their rock , their refuge , and place of defence , repair to him by faith and prayer . The name of the Lord is a Tower of defence , the righteous in trouble fly thither , and they are safe . A man may know what his God is , by his retyring in times of extremity . Your carnal man if he hath any place to retire to , it is to his friends , to his purse to bring him out . He will go to that , which his instinct will specially lead him to in times of trouble . As every Creature together with the nature of it , hath received an instinct from God , to go to the place of refuge , wherein it is safe , as the weakest Creature hath strongest refuge . The Conies a poor weak Creature , hide themselves most strongly , out of instinct they have their own weakness . So Gods Child being privy of his weakness , and need of support and strength , hath the strongest support that may be , and runneth to his God. Worldly men have many shifts , as the wily Fox hath ; but a Christian hath but one , but that is a great one , he goeth to his God in time of need . And therefore you may know who is in covenant with God in times of extremity , especially , by a spirit of faith , a spirit of prayer . In times of extremity , no man but a Christian can pray with any comfort , with any sweet familiarity , Abba Father ; But they be like Pharaoh : Go Moses , pray to your God. He had no such familiarity with God as to pray for himself . And so carnal men will say ; pray to your God. And many like Devils , will have no cōmunion with God in their prosperity , but their whole life is a provoking of God to emnity by swearing , loose , debauched , irregular Carriages , hateful even to moral men : their hearts tell them they be even like Satan . VVhat dost thou come to torment us before our time ? what hast thou to do with me ? what have they to do with God ? they have scarce a Bible in their Chambers . If one , it is for fashion sake . And that they may not appear to be naught , they will hold conformity in publick assemblies ; but for private familiarity they have nothing to do with it . The shew of Religion goeth under an opprobrious name ; but if they would put off the shew , it were nothing , and not make ostentation of what they are not ; but they have no communion with God in prayer . They will go for Gods people , and own him for their God , when they have no trading with him , so much as by prayer . Take heed we deceive not our selves , I beseech you , salvation dependeth upon it . 3. We may further try , whether our claim of God to be our God be a good claim , on good grounds , by our siding , by our partaking ; for those whom God is a God to in a peculiar manner , will be sure to side with God. God hath two things in the world , he prizes more then all the world , that is , his Children and Church . His cause and Religion , they that be Gods , will be sure to side with the Church , they will stand and fall with the Church , and the cause of Religion , they will live and die with it . But a carnal Polititian , that hath perhaps great parts of nature , he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Grecian calleth him , they be for all turns , they can bring themselves to any figure , like water that will receive any figure . Take it , put it into a Vessel that is square , it will be square ; put it into a round Vessel , it will be round . How can they own God for their God when they will not seek him , and they are yet to chuse their God and Religion . And because they will be sure to be safe in all times , they will own no Religion in any time . And beloved , is it possible any such should say with confidence , God is their God ; will he own them that will not own him nor his Church , nor his cause ? you know Jehu cried out , who is on my side , who ? cast her out . And so God in doubtful times of danger , cryeth out , who is on my side , who ? stand out , appear , if you be on my side , if you be on my side , own my cause , if you be not on my side , if you have no degree of goodness , it will appear . Christian wisdom is one thing , carnal policy is another thing . The wisdom of the flesh is emnity with God. Many applaud , and think themselves for some body in this kind ; but this wisdom is emnity it self against God. When a man will be wise in a distinct kind of wisdom from God , when he will have a cause severed from God , & will not side with God , he must look that God will accompt him his enemy , and make him his ; but especially in the hour of death , and deep extremity , he shall not be able to look God in the face , to whom he hath been a traitor in the Church , and in the cause of Religion . And therefore as we will be able to own God for our God , especially in doubtful and dangerous times , side with the Church , and side with Religion . It was objected to that good Jehonadab : a good man , have we any thing to do with Gods enemies ? Now there be two sorts of enemies , that we are especially to have nothing to do withall , if we side with God , enemies within us , and enemies without us . Sin within us , we must take part against our sins , take Gods part , and the spirits part against corrupt motions and affections . Divinity must begin from within , else it is faction without . It is not Religion , but faction , if the Religion begin not in our hearts , and if we hate not sin in our selves . Where there is true antipathy , the nearer any thing is that is opposite to our nature , the more hateful it is . He that hateth a Toad , hateth it in his bosom most of all . And he that hates sin , as sin , hates it in his own heart most of all . And therefore they that will pretend Religion , and be naught in their own particular , it cometh not from a true principle ; for they that will side with God , side with God in their own hearts , and be good men in their own particulars : therefore I beseech you , try your selves by this . Likewise , 〈◊〉 men est●em sinne Gods enemy w●●●esoever they see it , and so far as their authority and power reacheth , they will take Gods part in themselves against themselves , and in the world too . I will not inlarge the point , because it cometh in by way of tryal , and I cannot but touch it as a tryal . Thus you see how we may know whether we be Gods or no , by owning his cause , and siding with him : you have some expressions in Scripture to this purpose . Micah 4. 5. All people will walk every one in the name of his God , and we will walk in the name of the Lord our God for ever and ever . Every man will walk and converse in the name of his God , they will own their God , and take part with him , and we will walk in the name of our God for ever and ever , and own his cause at all times , and constantly for ever , and ever . And likewise in Esay 44. speaking of gratious times there , when men shall be bold for the Lord , as in all times some men will. One shall say I am the Lords , and another shall call himself by the name of Jacob , and another shall subscribe with his hand to the Lord , and tearm himself Israel . God shall have his tongue , his hand , and all . He shall say I am the Lords , he shall call himself by the name of God , he shall subscribe to it , and own the cause . 4. Again , if we would know whether God be our God , we must know whether we may lay just claim to our God , as a peculiar God to us , or no , and that way in which God sheweth himself to be a God in peculiar respect to us . Now how doth God shew himself a God in a peculiar respect to his Children ? He sheweth himself to have a peculiar respect to them . 1. By peculiar gifts , when he gives to them , that which he giveth to none else : shall we imagine God to be our God , by common gifts , and common graces ? no ; for thou comest to hear the word , so Herod did . Thou receivest the Sacrament , so did Judas , so did Simon Magus . Thou hearest the truth with some joy , so did the third ground . Thou hast excellent part● , so hath the Devil himself . But thou art in such a place of the Church , teachest others , so did Judas . Are these evidences to try whether we be Gods , or no ? what then is the peculiar gift , and love-token that God bestowes upon his favorites ? they be the graces of his spirit , especially in regard of God , an humble broken heart , and a believing heart , and a lowly heart , that goeth out of it self , that goeth unto God by faith , and towards man full of love , which argueth a great deal of self-denyal , when a man can love others with denyal of his own profit and ease . He that hath a humble , believing , lowly heart , hath more then all the world besides ; for he hath Gods peculiar gift . Many poor souls complain , as if God had no regard to them , and yet in the mean time , they have humble , broken hearts , which is more then if they had all the wealth and wor●h that the world hath , which have proud hearts never broken . The return of these favours will be comfort in death , and glory in Heaven . What will the fruit of a believing heart be ? he hath God and Christ , if he hath a lowly large heart to do good , he doth that which in the issue , shall further his accompt at the day of judgement , and there is the love of God shewed in his special favour . 2. So the love of God especially , shall be a special peculiar comfort , that the world is ignorant of , especially in times of extremity . Inward peace of conscience , inward joy , and inward comforts , these are signs of love , that God bestoweth upon a man when he will own him in the worst times , and speak peace to his soul , when nothing in the world will speak peace . When the Lyons roar , the great Lyons of the world roar in extremity , he hath inward peace and joy , and comforts of the holy Ghost , that inward intercourse of God with the soul , is a sign of Gods peculiar love , when God speaketh peace to the soul , when he sheweth the light of his countenance , which David in the 4th Psalm prefers before all outward comforts whatsoever . Gods revealing of himself , as the Scripture calleth it . When God revealeth himself to his , to be theirs , with peace and joy , and comfort , accompanying it , this is peculiar . 3. Again , a peculiar favour and love-token of God , as to have seasonable and sanctifying correction . To have corrections when they be seasonable , when we be in a way of straying , and God will bring us home by correction , and when we have sanctifying correction , we find by experience , that all is turned to our good . If I find any thing turn me to my God , I know I am his : if my Crosse be seasonable , and sanctified , he is my God ; for he takes that course with me , which he takes with his own people . These be singular signs of Gods love , when he bestoweth the graces of his spirit , his comforts , peace and joy , though not largely , yet so much as shall sustain the soul . And then when he seasonably meeteth us , and will not suffer us to thrive in an evil cou●se . Oh it is a judgment of judgements , to be hardned in sinful courses of life : how can it but end in desperation at length ? and therefore it is a great favour to be chastized , it sheweth , we are Sons , and not Bastard● . Thus we see how we may lay just claim to this , that God is our God in a peculiar manner . 5. To name but one more , to distinguish a spirit of presumption , from a spirit of faith and truth , that God is our God , is this . 1. If we have grace to answer his dealings towards us . When we can eccho to Gods dealings ; God hath chosen us , if we have grace to chuse him for our God. We may know he hath called us effectually , when we answer Gods call : when he biddeth us believe , he giveth us an influence of power , to be able to say , I believe , Lord help my unbelief . We may know , he loveth us when we reflect love again , and love him ; we may know he compasseth us , when we imbrace him ; we may know he delighteth in us , when we can delight in him , and his Servants . Whence is the strength of this Argument ? from hence . All good things , whatsoever we do from God , is but by reflection . God shineth on us first , God owneth us for his first , and God must do so in the order of causes . God being the spring of all goodness , he must begin , we love him because he loved us first , else we could never love him : therefore if we love him and his truth , he loveth us , that is sure . VVhat have I in Heaven but thee , and in earth in comparison of thee ? surely he owneth us , because in order of causes , we can have nothing but from him first . 2. And then again , out of the nature of conscience , if we can go boldly to him as a reconciled God , notwithstanding guilt of conscience , it is a sign he hath obtained peace of conscience , because it is the nature of conscience , if it hath not peace from God , not to dare to appear in Gods presence . So then , when there is inward peace and love , answering to Gods love , choice answerable to Gods choice , apprehending of him , answerable to his apprehension , this reflection and return , and rebounding back to God , is an invincible argument , that God hath first shined upon that soul . God sometimes will let us see things in the effect , and hide them in thecause . Perhaps he wil not perswade b● his spirit , that he loveth us , hath chosen us , and that we are his ; but he will work something in our hearts , because he will have us search our spirits , what good thing he hath wrought , what love , what choice of the best side are in any of these ; surely then God is theirs , though there be not an open voice , yet we may know , God hath loved this soul , and spoken peace to that soul , because we can return nothing to God , but he must shine on us first . Therefore beloved , let us make use of this , and let us take heed of sacrilegious usurpations , that we do not usurp upon Gods house , or God in a peculiar respect . Indeed we may come to God , as his Creatures , we are the workmanship of thy hands , and say the truth , though we be in a wicked course of life , but to say thou art my God in Christ , I am thine , thou hast chosen me for thine ; when we have not chosen him for our God , nor loved him , nor his cause , nor sided with him , nor have any stamp of him on the soul , have nothing but common favour that castawayes have , as well as we , and the Devils as well as we , ( for the Devil● go beyond all men in parts , ) and yet to usurp the prerogative of being Gods in a peculiar manner , and to be bold with the holy things of God , as if we were of his family ; this is a dangerous usurpation , take heed of it . And therefore they that live in courses of rebellion , and resolve not to mend , they take the holy things of God , as the Psalmist speaks , Psal 50. in an holy indignation , what art thou that takest my word in thy mouth , since thou hatest to be reformed . Thou art an enemy to God and goodness , and wilt be so ; thou art in a course of rebellion , and wilt be so . The Devils works you do , and will do ; can we not take the word of the Covenant into our mouths , and shall we take the seal of the Covenant ? therefore resolve to amend , else have nothing to do with God , do not add one sin to another . It is Childrens food , and not for Doggs , it belongeth to them of the family . If thou be none of the Family , what hast thou to do with them ? If thou be of the Family , whatsoever thy infirmities are , thou maist come boldly ; for the seals are to strengthen our weak faith . When the Father is Father of a Child , the Father will not cast away the Child for breaking out with deformity , or lameness ; when God hath taken us into his Family , infirmities cannot discard us . But I speak of them , that in a wilful opposite course of sin shew they never had to do with God in familiar entercourse , God never gave them a spirit to alter their natures . Propriety and proportion , and suitableness of disposition go together , propriety joyneth with suitableness ; where God owneth any man , he makes them like himself by his word and spirit , that their natures shall be even and agreeable to holy things , shall have a tast of holy things . And where there is not suitableness of holy things , there is no propriety . Will God own a man , and not make him suitable ? will God take his friend , and not give him a friendly nature ? he will not ; for he first fitteth our natures for communion with himself , else there can be no propriety . Let us not deceive our selves ; but if vve find some beginnings of grace , and can say without arrogancy , or usurpation , doubtless thou art our Father , our God , we be not worthy to be thine ; but we be thine . If we finde something that cast-awayes cannot have , some grief of heart for sin , some faith , some little measure of love , some love of truth , and inclination to the best things , then we may come boldly to increase our familiarity , and communion with God ; but otherwise it is dangerous to come to God , we approach a consuming fire , who shall dwell in everlasting burnings ? say they in Isaiah , and if God be not in covenant with us , oh he will be consuming fire , everlasting burnings , and we but stubble , & it will increase spiritual judgment in us , hardness of heart , and going on from sin , to sin , till we be accursed for sin : therefore it is a fearful thing to be given up to hardness of heart , they that do continue in sin , God giveth them up to hardness of heart , to be insensible of his dealings with them . Vse 3. If we can in any degree make it good , that God is our God , and we his people , then let us make use of it for our comfort in all times that we have a God to go to , though we have no friend in the world , yet we have him in whom all friends meet . If we have no comfort here , yet we have him in whom all comforts meet ; for all concenter in him . He hath Father and friends , and worth and grace , and peace and comfort in him , and all is in him , if we go to him , we shall find a confluence of every thing that is good , suitable to any necessity of ours . And therefore let us learn to single out of God whatsoever may help us to be in covenant with him . He having made himself over to be ours , let us learn this wisdom to single out of God whatsoever is peculiar to our present condition ; for considering he hath made himself a God to us , he is all-sufficient for every turn : therefore out of his all-sufficiency , take out whatsoever is fit for any particular exigency . Lord I am now in a straight , and want wisdom , thou in Christ hast abundance of wisdom . Christ hath in him all treasures . I now want friends , I want counsel , I want help , I want strength , God hath a fulness of all this for his Children . He hath it not only to content himself , and look on his own happiness , but for his friends that be in covenant with him , that be in covenant with him , that be so near him , that he will own him to be their God. If you aske what is Religion ? it is to know God , to have all-sufficiency in him for my good ; and then to make use of him by dependance on him for that good , and by advancing of him in giving him the due honour and thanks of it . And therefore we deserve not the names of religious persons , if we do not study what he is to his Creatures in the Covenant of grace . Then make use of it by a spirit of dependency , and alwayes giving praise and thanks . This is our whole man , and what is all else ? nothing but trouble and vanity . Get our bonds sealed , that he is our God , and then break with all the world beside , come what can come , or what will come , we are sure to be safe . It is a com●ort of wonderful large extent . The use of the Sacrament is to seal that God is our God in particular , and that Christ is ours , as verily as the Bread and Wine are ours . And let us desire the Lord to seal to every one of our souls , that are to have communion with him in particular , that he in Christ is ours . Christ with all his merits , and the fruits of them , forgiveness of sin , and life everlasting , as verily as the outward man partakes of the outward seals , and then we shall come , and go away with comfort , and be made partakers of that end and use of the Sacrament , for which our blessed Saviour instituted it . Having spoken before of common favours which Devils and Castawayes may have , as well as we , I shall inlarge my self a little in this , because it is a point of concernment . As in other sins we be like the Devil , so in this sin a man is worse then the Devil himself , if a man will be a common swearer , and opposer , and malitious against goodness , being only in love with some idle conceipt of his own , which he will have God himself stoop to , else he will not to Heaven : he will not be saved but by his own foolery . A man that hath a bitter spirit against the power of grace , that is a common blasphemer , that carrieth a spight against Religion , for him to say , God is his God , the Devil will as well say so . He will say of Paul and Sylas , these are the people of God ; but he will not say himself is . For a man to live in sins against Conscience , defend them , oppose all that opposeth his sins , and yet claim an interest , while that disposition standeth in him , it is more then satanical impudency , and it is extream hardening of the heart against all goodness ; for how many thousands in the Church perish , and sink to Hell under this presumptuous conceipt , I am Gods , and God is mine , when the title is false , and the evidence false . And therefore is is a point deserving throughly to be examined continually , what those evidences of graces be , that we venture our souls and salvation upon . I will not stand much to presse the point . But you see the necessity of it , consider therefore I beseech you wha● I have s●id . If God be ours , there will be a separation , where there is an owning of God for our God ; There will be a separation from all that is not his , as well as a gathering to them that be his . The work of Gods spirit in his Children , is like fire , which hath two properties , to sever all heterogeneal and strange stuffe and drosse , and the like , and gather all the homogeneal stuffe of one nature . And so the works of the spirit gathereth to the soul so much as is good , and refines that , and severeth that which is contrary . That spirit of God , that telleth them that they be Gods , it is is a severing spirit , and a uniting spirit , it severs contraries , and it uniteth things of the same nature , there is a joyning to what is good , and a separating of what is evil . I will add this farther , that wheresoever on good title , we can say , I am Gods , there is a reflect act of the soul to say , God is mine . God hath put a light of reason and friendship into man. Now friendship standeth in mutual office of duty and gift , where this is not , there is no friendship , no reconciliation , no owning on good tearms . The end why God saveth a company of men , and bringeth them to Heaven , the body of Christ , which we call the Church , it is , that he may have eternal communion with them in the Heavens , as he hath with the blessed Angels , and in Christ a nearer communion , then he hath with them . Now how can this communion be , unless we turn to God , unless we have something to answer Gods love . Again note , God is ours , because Christ is ours , the Covenant is first made with Christ , and then with us . Whence we see a ground of particular application of that which we call particular faith , a ground of particular application , by a spirit of faith of God to us , and Christ to us , that God in Christ is my God , and your God. The ground of this is , as God offereth himself , we must apprehend him ; but Christ offers God , and he knoweth how to offer him . He teacheth us how God is to be presented , and he presenteth him as our God , and our Father , and therefore let us entertain him , as ours . Thus you see a good ground of particular application of God the Father , and Christ to us in particular , in two respects , not only that every one in particular ought to have a particular faith , and not to think a general faith is enough to believe , as the Church believeth ; but to have a particular faith of the object , not only of the subject , but of the object , that , that is his in particular , I go to my Father and your Father . God is the Father , and the God of all the Elect , and only the Elect , and of every one of the Elect , as we say in solidum : that is said to be in solidum , when every one applieth the whole to himself , without diminution of any part . The sum is in solidum to every one that will make use of it , to inlighten every Creature that shutteth not his eyes . As a common Fountain is no mans in particular ; for no man can say this is my Fountain alone , and yet every man can say this is mine : so that every Saint can say of God , he is mine in solidum , though he were alone , he may say God is mine . If ten thousands have him , yet God is his God. god careth for all , as if there were but one , and for one , as if none but he . God offers himself , not only to his whole Church , but to every one in particular , and therefore of every one he ought to be apprehended . This is founded in all the great points and mysteries of Religion . As for instance , what is the ground of all the Petitions in the Lords Prayer ? Our Father . What interest have we to all the Petitions , and to every Article of the Creed , if there be not a particular application ? I believe God the Father to be my God , Jesus Christ my Saviour , the Holy Ghost my Sanctifier , remission of sins , and life everlasting is mine . We do no more then the Devils . Now every truth in Scripture is written for our comfort , and shall it be no more comfort to us , then to the Devils ? doth the Scripture intend us no more comfort then the Devils ? yes ; but the Devil may say for the Church , there is remission of sins , and a God and Saviour ; but not for me , and that is his torment , he cannot come to particulars . So the Sacraments are to seal a particular faith , as every one in particular taketh the bread and wine , so by a particular faith , every one may say , Christ is mine , his death is mine , blood-●hed mine , remission of sins and interest of Christ is mine . It doth not seal a general faith in the Clouds , but a particular assurance , that it belongeth to every one . And so in the words of the Catechise , the ministerial questioning of sinners , is intended , that every one that believeth , should apply it . If thou believest , and if thou believest , thou shalt be saved , and thy sins shall be forgiven thee . So that if we regard prayer and faith , if we regard the Sacraments , or the use of the Catechise , all inforce a particular faith . If we have not particular faith , we lose the vertue of all . So it is for the Commandements ; put case , no man is named in particular , yet every one ought to ply in particular , that they ought to abstain from such a sin , and perform such duty ; if they do so , they shall be glorified , if not , they shall be punished . And there is the same reason in faith , as in obedience . A man is condemn'd in Law , though not named in Law , because the general is set down here , and every man ought particularly to apply it , I ought not to have done so , and so . So that it overturneth the end of all , if a man labor not for a particular faith . To go farther . Now if I disablethis interest of particular faith of Gods love , and Christs love , ● loose the comfort of weak faith where it is true . What condition were they in now , when Christ biddeth them go ? had not some of them denyed Christ , and had they not all forsaken him ? and yet notwithstanding , go tell Peter , and tell them all , I go to their Father , and their God. So that the interest that a soul hath in Christ , who hath true faith , though a weak faith joyned with many infirmities , the interest he hath in Christ is not broke off , as you see by the example of the Apostles . And therefore I beseech you , let us comfort our selves in this , labouring for a particular faith , and then labor to maintain our interest notwithstanding our infirmities and faults , notwithstanding our sins past . Let not Satan rob us of our claim , that God is our God , and Father in Christ . Let us learn of Christ , we cannot have a better pattern . What doth Christ on the Crosse , when he had the sins of all the believing world upon him , and had there been ten thousand times more , it had been all one , to so infifinite a person God-man , he had made full satisfaction to Gods justice . But having so much upon him , did it take away his claim of God , as his God ? It did not , but still he said , my God , my God. Was it a claim that did him any good ? was it a useful claim ? yes , for it was made good by his Resurrection and Ascension , and therefore he might well say , I go to my God , and your God. I have overcome the wrath of God due for sin , and therefore when I that had all the sins of the world upon me , acknowledged God , to be my God , and underwent the burden of Gods wrath , and satisfied for all sin , you may well say my God , not only from the pattern of Christ , because he did so , but as a cause ; I may say so , now because Christ said so then ; for he hath fully satisfied his Father , who had laid that burden on him : you therefore that have particular burdens of your own sins , and have not that other ; but have a conscience troubling you , it is for good , because if you believe , that is taken away . But put case you had the guilt of your own sins , and of many sins beside , what is that to this of Christ , who had the guilt of all sin ? And therefore let no guilt hinder you from a spirit of faith , to say , my Father and my God. Is Christ ascended to Heaven , to be a mediator of intercession to appear before God ; for whom ? is it not for sinners ? what work is there in Heaven for a mediator , if we were not daily sinners ? Christ that hath satisfied for sin , biddeth us after satisfaction , to think of God as a Father , and to think of his ascension , even for this end , to appear before God for us as our High-Priest , to make daily peace for us . His blood is of everlasting efficacy . And if Abels blood cried for vengeance , the blood of Christ crieth for mercy . As the appearing of the blood of Abel spake for vengeance , so the very appearing of Christ speaks enough for mercy to the sinner . It is a comfortable clause , that in Hosea 2. 19. where God saith , He will marry them in everlasting mercy : so that mercy is part of the joynture of the Church . God will marry them in mercy ; in what mercy ? in pardoning mercy ; as the Husband is to bear with the wife , the weaker Vessel , not to put her away for infirmities . Shall we attribute mercie to men , and not to God ? Can a friend bear the infirmities of a friend , and a Huband of a Wife ? & cannot Christ bear the infirmities of his spouse ? and therefore never think that our infirmities may hinder our claim : you see it did not here . But , go to my Father , and your Father . This comfort we shall be driven to make use of sometime or other , & therefore make use of it now . But you will say , this is not comfort for common sort of Christians , it is not , and I intend it not for them . It is Childrens bread , and it must not be cast to Doggs : therefore they that have not God for their God , and live in any sin , they can lay no claim to him ; for they serve another God in their hearts , their vile courses are instead of their God , and in their affections above their God : and therefore let them not think any promise belongeth to them in that course . Let them think of God , as a consuming sire , as everlasting burnings , while they be such , and that their peace is as the peace that the soul hath when the strong man holdeth all in possession . When the conscience is speechless , and God hath given them up to hardness of heart , which is a desperate peace . This belongeth to them , that are resolved not to live in any sin , that have given themselves up to God : and yet by reason of the remainder of corruption , are driven to make use of that Petition , which Christ bids them to pray , forgive us our daily sins . Hence issueth this truth , that a Christian may be assured of his salvation in this world . For first of all grant , that we ought particularly to apply , as God offers himself to us , and that no infirmities , nor sins hinder this claim , then what followeth ? but a Christian believing , and repenting of his sins daily , may be assured that he is in the state of grace , because there be grounds of particular application , that therefore which seems to disable that interest , hinders not at all . And therefore labor to maintain that comfortable state of assurance , by all means ; the grounds of it is , particular application , notwithstanding all sins and infirmities whatsoever , because Satan envieth it most , because it is a state wherein we honor God most . I will not enter largely into the point , because I have spoken of it in other Texts ; but for as much as concerneth this time , we must labor for that , without the which we cannot go through that which God calleth us to . 1. There be many duties and dispositions that God requires , which we cannot be in , without assurance of salvation on good grounds ; what is that ? God bids us be thankful in all things , how can I know that ? unless I know God is mine , and Christ is mine , can I be thankful for that which I doubt of , and think I ought to doubt of ? therefore it is such a state , without which I cannot perform other duties , and particularly the grand duty of thankfulness . And what a pittiful state is this , that a man should not be thankful for Christ , nor Heaven , nor for the state of another world , that there should be such great matters , and yet they cannot thank God for them . 2. Again , God enjoyneth us to rejoyce . Rejoyce , and again I say , rejoyce . Can a man rejoyce , that his name is written in Heaven , and not know his name is written there ? The Disciples were very weak now , and yet notwithstanding all their infirmities , they loved Christ , they cast themselves upon him , and had not chosen another Saviour . Therefore rejoyce that your names are written in Heaven , and how can a man rejoyce , that knoweth it not to be so ? By Gods writing of the Law in a mans heart , he may know his name is written in Heaven . Can a man alwayes rejoyce , if he hath not grounds why ? 3. Again , God requires chearfulness , God loveth a chearful giver , and a chearful doer . It is the disposition , that is required in every thing , give me thy heart in every thing thou dost . Alas , how can I perform chearful service to God , when I doubt whether he be my God , and Father , or no ? shall not I labor for a heart to yield chearful obedience , doth it not come deadly off ? surely it doth . We ought to comfort our selves , and how can a man comfort himself in a condition full of uncertainties , no comforts are comfortable without this , That God is our God , and our Father , unless we know this ; comforts themselves are not comfortable unto us . None of the comforts we have , the comforts of this life , are not comforts to us , when the soul saith , perhaps God feeds me to slaughter , and perhaps I have these mercies as my portion in this world , and how can he be comfortable , when he apprehendeth not , that they issue from a spring of love , alas , comforts themselves are uncomfortable . And therefore shall not I labor for that , without which I cannot be comforted , especially it being a disposition for our good , to be thankful , and chearful , and joyful , and large hearted . 4. God requires a disposition in us that we should be full of incouragements , and strong in the Lord , and that we should be couragious for his cause , in withstanding his enemies and our enemies . How can there be courage in resisting our corruptions , Satans temptations , how can there be courage in suffering persecution , and crosses in the world , if there be not some particular interest we have in Christ , and in God , it cannot be so ? unlesse we will denie obedience to all duty injoyned , we must have this assurance which enters into all , which is the spirit that quickeneth , and enliveneth all . Therefore labor for it . 2. Else we shall take away the grounds that God inforceth good duties from in Scripture , as he doth inforce duty from this ground . As Elect , see ye put on bowels of compassion . I beseech you by the mercies of God , Rom. 12. offer your selves as a sacrifice to God Alas , I know not whether I shall have mercy or no ; why take away your ground , and overthrow your principles . And therefore shall not we labor for that state of soul wherein we are fitted to be in that disposition , and to perform duty as God would have us . I therefore beseech you labor for assurance of salvation . That we may maintain it the better , see the grounds of it . It is not in our perfection , for then the poor Disciples , where had they been ? Alas they had dealt unfaithfully with Christ ; but the ground of firmness is on Gods side , the certainty is on Gods part , not ours . Tell them I go to my Father , and my God , and their Father and their God. Though we make breaches every day , yet God breaketh not , as Mal. 3. Verily I the Lord am not changeable , and therefore you are not consumed . We change , ebbe and flowe , are to and fro , up and down every day , varying in our dispositions , though there be some root and seed of grace in us alwayes , yet there is a change in our dispositions every day , but it holdeth on Gods part ; and therefore Christ nameth not any qualification in them to build comfort on , but my God , and your God , will yet maintain the relation of a Father to you , that have not dealt as you should do , and maintaineth the relation of a God , notwithstanding your fall . So that we maintain not our assurance on any part in us , but on Gods love . Whom he loveth , he loveth to the end . Our God unchangably loveth us , in whom there is not so much as a shadow of change . And therefore in the last of the Hebrews , it is called an everlasting Covenant . The God of peace that brought again from the dead our Lord Jesus the great Shepherd of the sheep , through the blood of the everlasting Covenant . By the blood of Christ there is an everlasting Covenant , God will be our God to death , and in death , and for ever . For this relation being on Gods part , extendeth it self from forgiveness of sins to life everlasting . It is alwayes , the blood of Christ is the blood of an everlasting Covenant . I will marry thee to me for ever . It holdeth sure on Gods part . Let us therefore labor to maintain this assurance of salvation from Gods love . 2. But for our comfort , we must do our parts too , though it begin with God. It beginneth on Gods part . He loveth us first , and imbraceth us first , and we must love again , and imbrace again . We must desire of God grace to answer relation . Therefore I will prescribe some rules , how we may say , God is our God with comfort . That we may have the comfort of it , by making good our interest in him , to make it good that we are Sonnes , as well as to call him Father , that we are his people , as well as to call him our God , his spouse , as well as call him our Husband . And because this cometh from God , joyn this withall our endeavors . Lord thou must begin , I desire to shew my self as a spouse to thee , but thou must discover thy self to me . I desire to love thee , but discover thy love first , all I can do is but reflection . Thou must shine on me first , so desire God to reveal himself more and more , in Christ Jesus , and then we cannot but carry our selves to him , as we should do in our Relation . This day we must perform the relation on our sides : there be two words that go to this heavenly bargain . The Covenant consisteth of two parts . Now de●ire God , by his grace , to inable us to do our part , for he doth both . And desire him according to his promise , to teach us to love him , and to write his Law in our hearts to do what is good , and circumcise our hearts , and give his holy spirit . We aske no more , then he hath promised , and so go boldly to him . Lord , thou hast made a Covenant with us , we cannot keep it without thee , thou hast not only promised grace and gifts , but the grace to perform the Covenant on our parts must come from thee . And this God will do : therefore in the use of means attend upon him , and looking to him , we shall have grace to do our parts , and then maintain this assurance , without which we cannot live as Christians should live . That we may further maintain this Relation , that God is our God ; Let us labor to get into Christ , for it is in him that God is our Father , and to grow up in Christ , to growe more and more , to grow up in faith , and in all grace . A gratious Christian never wanteth arguments of assurance of salvation ; It is the dead-hearted Christian , the careless Christian : therefore labor , as to be in Christ , so to grow up in the knowledge of Christ . And so to know God in Christ , labor to see the face of God in Christ , for in him are all the beams of his love , as the beames of the Sun in a glasse are gathered , so the beams of all Gods love meet in Christ . So lovely is God in Christ , whatsoever we have in Christ , it is from God in Christ . And whatsoever we have from God , it is through Christ , therefore growe in the knowledge of Christ , in faith in Christ . To this end are the Sacraments , that we might growe up in him , and be fed into Christ . And then we may make right use of it , as the Ordinance that God hath sanctified for this end . And as God doth take us out & set a stamp upō us , so labor to make choyce of God more & more , & choice of God in Christ ; for there be the 2. objects of our faith & love . Chuse God for our God , & esteem him above all , and renounce all other , and resign our selves wholly to him , for all is ours , when God is ours . He setteth us apart from other men , taking us out , and appropriateth us to himself , chuseth us for his Jewels . I beseech you labor daily to chuse God to be your God. If we say , we are Gods , let us make choyce of him at the same time , and appropriate him with our choyce . He is mine in particular , there is renunciation of all others . I have served other Gods heretofore , the world , and the flesh , and the favor of man have been my God , but they shall be my God no more : If we chuse him not , and appropriate him as ours , and renounce all other , and give our selves to him , we cannot say he is our God : this we should practice every day : In the solicitation of sin , or despair for sin , make use of this choice and appropriation , and resignation : If we be tempted to any sin , why I am not mine own , I am Gods , I have chosen him to be my God , I have appropriated my self to him , I have renounced all other , I have offered my self to him , therefore what have I to do with sin , with this temptation , I have taken the Sacrament on it , that God is mine , and Christ is mine , with all his benefits , therefor e if there be any solicitatiō to sin , make this use of it ; & so we shal grow in assurance of our interest in God , when we can make use of it on all occasions . If when we be moved to any sin by Satan , or our own flesh , which is a Devil within us : this is contrary to my Covenant , this is contrary to the renewing of the Covenant , so often renewed in the Sacrament , & therefore I will not commit it . It is contrary to the State I am advanced to , and contrary to my relation , God is my Father and my God ; and therefore I must be his , and what have I to do with sin ? what hath pride to do with a heart bequeathed to God ? what hath lust and filthiness ? what hath injustice , or any thing else that is sinful , to do in a heart that hath dedicated , and consecrated it self to God , who hath given up himself , and all he can do , and to whom we have given up all we have , and shall we give our strength to sin and Satan , his enemies ? Thus we should grow in assurance , exercising the increase and knowledge of our interest . I beseech you therefore let us use these and the like things to make God our God. And if any temptation for sin be joyned , as Satan cannot but solicit to sin ; so he laboreth when we have sinned , to tempt to despair for sin ; for they be the two wayes by which Satan prevails . Now fetch comfort against both from hence . God is my God , and my Father , and Christ teacheth them to call him so ; and therefore notwithstanding sin , I may go to God , and call him Father . The Disciples , though their sin was great , yet on their humility they were to acknowledge God to be their Father , and their God. And therefore answer Satan ; I ought not to abuse and break off , and deny my interest in God , as my Father , and my God , for any sin , because the Disciples did not so ; and Christ hath taught how to make use of God , and to acknowledge him for my comfort . We cannot have a better guide then God , and therefore never think of God , but as our God and our Father , and labor to answer all Satans temptations in that kinde from hence . 3. Again , this assurance that God is our God in Christ , and our Father , is wrought by the sealing of the spirit , and sanctifying of us : therefore take heed , we grieve not the spirit of God. Gods spirit moveth our hearts often times in hearing the word , or reading or praying , when we have any good motions , or when we entertain them , and therefore do not grieve the spirit of God , whose office is to seal us to the day of redemption , to assure us God is our God , and our Father in Christ . Grieve him not , least he grieve us , by reaching and tormenting our consciences , and that is the way to maintain our interest . Take heed of crossing the spirit , especially by any sin against conscience . Conscience is Gods Deputy , grieve not the spirit , grieve not conscience , for Conscience is God Deputative , it is a li ttle God within us . And therefore if we will not alienate God from us , to whom we have given our selves , if we be true believers , do nothing against his Deputy and Agent , the spirit that sanctifieth us , and sealeth us to the day of redemption . This is the way to maintain assurance , that God is our God. For men may be led with a spirit of presumption , and say , God is my God. But if Conscience telleth them , they live in sin against Conscience , and the motions of the spirit , and suppress them and kill them , as birthes that they would not have grow in their hearts , then they cannot say , God is my God , but conscience telleth them they lie . And therefore I beseech you , labor for an holy life . That faith that maketh this claim , that God is my Father and my God , is a purifying faith . It is a faith quickening the soul , a faith purifying , a faith cleansing . Faith is wonderfully operative , especially having these promises ; what promises ? I will be your God and your Father . Having such promises , let us cleanse our selves from all filthinesse of flesh and spirit , and grow up in all holiness in the feare of the Lord. And therefore labor for that faith that layeth hold upon this priviledge . God is our Father , and our God ; make it good by this , that it be a purifying faith , an operative faith , that worketh by love , that sheweth it self in our conversation . The more we labor , and grow this way , the more we growe in assurance of salvation . Beloved , favor cannot be maintained with great persons , without much industry and respect , and observance of distance . A man , that will maintain the favor of great persons , must be well read in their dispositions , must know how to please them , and yield them all observance and respect . And shall we think then to preserve respect with God , without much industry and holiness ? It cannot be . And therefore give all diligence , ( not a little ) to make your Calling and Election sure . It requireth all diligence , it is worth your pains . We live on this , that he is our God , and will be our God to death , and in death for ever more . That God is our God to everlasting , that he is of an equal extent with the soul , he liveth to fill it , and make it happy . Our souls being of an eternal subsistance , therefore it standeth us upon to give all diligence to make our Calling and Election sure , else it will not be maintained . Why do not Christians injoy the comforts of this , that God is their God in Christ , more then they do ? the reason is , they be negligent to maintain intercourse between God and them . We must know our distances : there must be reverent cariage to God. A loose Christian can never injoy the comforts of God. He is so great , and we so mean , we ought to reverence him , we ought to love him with fear , and rejoyce with trembling . Humble thy self to walk with thy God , where there is a great deal of humility , it maintaineth friendship . We cannot walk with God , as a friend as Abraham is said to be Gods friend . We must acknowledge our selves to be dust and ashes , know him in his greatness , and our selves in our meanness , if he will maintain this to our hearts , that God is our God. If we be careful to maintain this , surely he that delighteth himself in the prosperity of his Servants , will delight to make himself more and more known to us , that we may be assured of our salvation . All that hear me , are such as have not yet made choice of God , to be their God , or have made choice . Let me speak a word to both ; for there be many that yet have their choice to make , that have other Lords , and other Gods to rule over them . Let them consider , what a fearful state it is not to be able to say , in regard of life everlasting , God is my God and my Father . They can say , they be Gods Creatures ; but what a fearful condition is it` not to be able to say , God is my Father ? will not these know , whom he is not a God to in favor , he will be a God to in vengeance . He must be friend or enemy , there is no third in God. God and the Devil divide all mankind , they share all . If thou be not Gods , and canst not say so , on good titles , thou art the Devils . Yet God is daily pulling men out of the Kingdom of the Devil , by opening their eyes to see their miserable condition ; yet all go under these two grand titles , Gods and the Devils . If thou canst not say , God is thy God , then the Devil is thy God ; and what a fearful condition is it to be under the God of the world by a worldly , carnal disposition ; and perhaps thou maist die so , if thou be not careful to get out of it . If God be not our God , he is our enemy ; and then Creatures , Angels , Devils are against us , conscience against us , word against us , all against us . If he be for us , who is against us ? If he be against us , who is for us ? a terrible condition , and therefore get out of it , I beseech you . But how shall I doe ? is there mercy for such a wretch ? yea , he offereth himself to be thy God , if thou wilt come in : wherefore serveth our Ministry , the word of grace ? but to preach life to all repentent sinners ? He that confesseth and forsaketh his sins , shall have mercy . And therefore God hath ordained Ambassadors of peace to proclaim , if you will come in . And he intreateth you to come in , and he chargeth , and commandeth you . You be Rebels , not only against him , but enemies to your own souls , if you do not . And therefore I beseech you , if you be not yet come in , adde this more , you be sacrilegious persons , if you be not Christians in earnest , have not you given your selves to God in baptisme ? and have not you in your lives given your selves to lusts , which you renounced at your baptisme ? now you have alienated your selves from God , to whom you were dedicated . Did not you ingage your selves to God in your Baptisme ? and is not he willing to receive you ? He thought of you , when you could not think of your selves . And therefore as it bindeth you over to greater punishment , if you will not come in , but continue sacrilegious persons from God , to whom you have dedicated your selves , so God preventeth you with mercy . He incourageth by the seal of election in Baptisme , to make it good by faith , without which it will do no good , being but a seal to a blank : therefore how many incouragements have you to come in ? Take Gods gracious offer , he giveth you time to make your peace , it is nothing , but wilful rebellion to stand out against God. For they that have given themselves to God , and now renewed their interest in him , by the Sacraments , let them conceive , what a word of comfort they have in this , That Christ is theirs , and God is theirs . What an ocean of comfort is it , when all things leave you , as all things will , ye● we have God , that will be a God for evermore . At the time of death , what comfort will it be to say , God is mine , Christ is mine . Life is mine no longer , world is mine no longer , friends forsake me , but I am interessed in God , and have made Covenant with God , who is a God for ever , the Covenant I have made , is an everlasting Covenant . It is of that largeness , the comfort is , that the Angels themselves admire it , the Devils envie it , and it is a matter of glory and praise in Heaven for ever . Therefore make much of such a priviledge , that is the envy of Devils , the admiration of Angels , that is the joy of a Christians heart here , and matter of glorifying God for ever , world without end . That God in Christ is become his God here , and for ever , it is a ravishing consideration . It is larger then our hearts , here be comforts larger then the capacity of our hearts . Cor vestrum soli Deo patere debet , our hearts ought all to lie open to divine things ; for they have more in them , then the heart can contain . If we will shut them , shut them to worldly things . Oh the comfort of a Christian that hath made his state sure , let him glory in the Lord. There be three degrees of glory , in all , let him glory under hope of glory , glory in afflictions , and glory in God , that is , we glory in God to be our God. That in the sharing , and dividing of all things , God hath given himself to us , and what an offer is this ? that when God divideth the world to the Children of men , you shall have this , and that , but you shall not have me . But to his Children he hath given himself , and he hath nothing better to give , and indeed there is nothing else needs ; for there is more in it , then we can speak , but that when God divideth all things , he should give such a share as himself : is not this a glory , that a poor Creature should have God to be his , and all he hath to be his , to make use of it in life and in death , it is worth all the world ; It is worth our endeavors to make our Calling and Election sure , when we may have this comfort from it . FINIS . Notes, typically marginal, from the original text Notes for div A93249-e100 Prutitus disputandi scabies ecclesiae . Sir H. VVotton . Ideo conversa est , quia angeli assurrexerunt praesentiae Christi . Gerfon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. se domum versus praeter virum suum qui subsequebatur ipsam . Junius in anal . in Gen : Notes for div A93249-e760 Exodo 25. 20 , Col. 1. 20. Ministery of Angels towards Christ . Luke 2. 9. 10. Luke 22. 4● . John 10. 12. Act. 1. 10. Heb. 1. 14. Psal . 34. 7. Luke 16. 22. Mat. 24. 31 Presence of Christ comfortable . weaknesse of faith now seen . 1 Cor. 6. 9. When Christ speaks the Angels are silent . Christs first words after his Resurrection . Misapprehensions of Christ in good men . Mat. 11. 28 Passion clouds understanding . Act. 17. 81 Mat. 11. 28. Esay 40. 11. Love , a willing grace . Cant. 8. 6. Nothing can comfort the grieved soul till it heares the voice of Christ . Ing●ntes d●lores stupent ▪ Christ takes notice of all 〈◊〉 ▪ Rabboni The believing soul is never satisfied till it comes to Heaven . Obser . 1. Cathedra● habet in caelis qui cord● d●cet Observ . 2. Necessity of hearing Note . Christ can easily comfort . God is the beginner of all saving works Object Answ . The motions of the spirit must not be slighted . Alloquenti Christ● fideles respondent . 1 Sam. 3. 10. Grace a graduall work . Quest . Reasons why God defers mercy . James 1. 4. Mat. 15. Mark 7. 27. 28. Communion with Christ is the Christians life . Directions to re ▪ injoy Christ . Gen. 45 3. Psal . 63. Caution . Mat. 28. 1. Mark 16. 9 Luk. 24. 1. Joh. 20. 1. Where to find him . Luk. 2. 46. Christ conveyeth himself to us by the ear , and by the eye , first by the word and Sacraments . The excellency of the Sacrament . ● Cor 6. 2. Caveat . The teachings of Christ by his spirit are powerful , and cannot be resisted . General promises must be particularly applied . Christ● dying for sinners , is no comfort to the soul , but by a particular application . Spiritus Dei , & Dei , & hominis secreta cognoscit . John 20. 27. Love to Christ cannot be satisfied without the injoyment of Christ . Sense much affects carnal men . Christ after his Resurrection is to be touched by faith , and not by sense . The Regenerate knoweth no man , no not Christ himself after the flesh . Joh. 4. 24. Extern● dei placere nequtunt . Hos . 10. 11. ●rduum & difficile est in fide vivere . Christ not to be touched , because not ascended . non solum significat tangere , sed ad hae●ere , cōglutinari . Esa . 52. 11. 2 Cor. 6. 17. A tabernaculo im piorum hominum recedite . Num. 16. 27. Mitte fid●m in caelum , & tetigisti . Christs care of mourning souls . Charity . Mat. 5. 24. God uses weak instruments to effect , great matters . 2 Cor. 4. 7. 1 King. 17. 4. Quest . Answ . Rom. 8. 29 Rom. 8. 17 Heb. ● . 14. Christ not ashamed to be neerly related to us . Joh. 15. 15 1 Cor. 11. 3 1 Cor. 12. 27. Ephes . 5. 23. John 2. Revel . 22. Object . Answ . Relation to Christ must not be denyed because of sin . Luk. 15. 21 Tentatio , est ad Christum eundi opportunitas , ut nobis succurrat . Vanity of Popery & Popish Orders . Mark 9. 24 Relyance on Christs comforts . The consideration of Christs free grac● and love keeps from desperation . A Christian is Confessor . Mark 8 ▪ 18 Deserting of Christ is betraying of him Comfort in that Christ is our Brother . Christ in glory owns his Churches Cause . Use of exhortation by faith to labor to be one with Christ . John 1. 16 Faiths usual work . Christs calling his Disciples brethren , adds much to our comfort . Faith presents things to come , as present . Love teacheth what it knowes . Humility will be instructed in what it knowes not . Christ ascended into glory , forgets not his people in debasement . It is the high●st honor to be a member of Christ . By faith in Christ both sin , death and hell are overcome . The freedom of a Christian . The Christians dignity . Satans Objection . The Christians Reply . Christ to be believed , and not Satan . Mother , and brother in spirit , is preferred before ▪ mother and brother in the flesh . Christians are fruitful Trees of righteousnesse . The world knowes not the excellency of Gods people , and therefore regards them not . The constancy and humility of Christ . Christ speedy in comforting . Object . Christ takes his ow● time to comfort the humble soul . Christs love constant . Question . Resol . Gods love is constant because grounded on his own eternall purpose . Fu●damenta ta●en stant inconcuss● Syo●is . Christ by death reconciles us , by his life he saves us ▪ Obj. Answ . Trusting in Christ takes off trouble . The links of salvation hold firm on Gods part . Gods love ●n Iterable . In darkest times Christ is near to comfort . Simile ▪ Note . The Churches care to find her beloved . Christs sweet and comfortab e sp●ech ●o his beloved . Christs high commendations of his spou●e Note . Reason 1 ▪ Kindnesse shewed after dejection is very seasonable . Reason 2. Christ deals not with us after our deserts . Reason 3 ▪ Satan by laying guilt to our charge labors to carry us further f●om God. Comfort to those that sh me themselves John 2● ▪ 15 , 16 , 17 We are not so ready to come as Christ is to receive . Well m● when Christ and the soul m●et together . Presumptuous sinners . The most humble Christian , most subject to be discouraged . Rom. 5. 20. Object . Answ . Jer. ● . 1. Comforts against great sins . Our comforts fail not , because he is God and not man , Note . Difference between a carnal and a gratious heart . Sin imputed to Christ as our surety . Faith makes things absent present . Saints look forward as Christ did . Till we come to Heaven , our desires are unsatisfied . Simile . Notes of our spiritual Resurrection . Heavenly mindednesse . Converse with the world , be not defiled with the world . Heaven injoyed on earth . Quaere . Reasons of Christs ascension . Our enemies conquered , and God appeased by Christs resurrection . Victory & triumph . Heb. 9. 24 ▪ Christs blood speaks mercy and pardon . The spirit h●r● , and Christ in Heaven here together . His Resurrection & ascension declares the Father to be satisfied to the utmost . Rom. 10 , 6. 7. Christs intercession . Apoc. 12. 9 Christ more skilful to save , then Satan is to destroy . The super excellent advantage of Gods people , above the world . 1 Joh. 21. Rom. 8. All Scriptures are for consolation . The flighting of the Ministry is the havock of conscience Faith makes all present . Fath the Christians priviledge . Think on Christ as ascended with him . Ephes . 5. 20. 1 Joh. 2. 1. Mat. 6. 12. Go to God for pardon of sinners in the name of Christ . To rely on Christ is to feed upon him . God is first Christs God and Father , and then our God & Father . How God is the Father of Christ . Christ coequal with his Father . Joh. 20. 28 1 Col. 20. God a Father . All comfort is from God reconciled to us in Christ . Mal. 3. 17. Father is a tearm of indulgence . Luk. 15. 18 Gods infinite love to a sinful man. Heb. 12. 6. A name of provision . Luk. 12. 32 Luk 12 ▪ 30 Father is a name of protection Pro. 18. 20 What we owe to God as a Father . Fear God for his greatness , love him for his goodness . Gods wisdom and love . God keeps the best things till the last . Esay 49. 15 , 16. Psal . 121. 4. Faith and prayer fetcheth all from God. Mat. 7. 9. 10. Mat. 6. 8. God not a Father in Christ to the wicked The Hypocrite disposition . To whom God is a Father . Christs disposition The Character of a gratious Christian . Quaere . Solution . No sin should hinder us from going to God as our Father . The name of Father speaks no comfort to the malitious enemies of Christ . Simile . Rom. 1. 4. Heb. 1. 5. Gods unexpressible and wonderful love to mankind . Psal . 113. 6. Our nature advanced in Christ , as high as can be . God a Father to his disc●nsolate Disciples . Psal . 117. 11. Job 42. 6. 8 Gods love to us is from his own bowels , not from our goodnes● . If mercy were not shewed to sinners , none could be saved . Comfort in afflictions . Mat. 27. 46 God Christs Father in all his persec●tions . The Law necessary to be teached . Contentation in all conditions to be laboured for . Humility a lesson to be learned from Brotherhood . 2 Cor. 5. 16. Love to the Saints the highest mark of sincerity . Notes of adoption . God may be our God , though we cannot alwayes , make it Even sighs & groans pierce through thick Clouds get to God. Good things connatural to good men . How to go to God in prayer . Ephes . 1. 3. 1 John 17 Mans insinite happiness by Christ . Clay and dust taken into unity of the person of God. Ephes . 2 6. All we have , or can expect to have , must be obtained through Christ . Use . Blesse God for Christ as well as for our selves . Luk. ● . ●8 . Christ as man the object of Gods love and predestination as well as we . 1 Pet. 1. 4. How God is Christs God. God our God in the state of grace . 1 Cor. 3. 22 , 23. The Covenant of grace founded on Christ . By vertue of Christs resurrection , God is not only our Father but our God. God our God in covenant with Christ . Interest in God great comfort . Even afflictions & Satan himself conspires to make us happy . Eccles . 1. 2. Eccles . 2. 17. Never rest till God be made our portion . God our joy , our comfort , our Rock , our all . Examine our hearts what we make our God. It is of eternalconcernment , to make God our God. Exo. 20. 2. Do all for God in obedience God gives us our being and wel being , and doth all for us till we come to Heaven . Humane nature nearer to Christ then the nature of the Angels Doct. What God is , wh●t he is able to do , what he hath , all is ours . Answ . Want it self is for the good of Gods people . God all in all immediatly in Heaven . Use . Simile , Pro. 18. 20 Go to God in things of extremity , by faith and prayer . Exo. 9. 28. The wicked outwardly make a shew to fea● God ; but hate him in their hearts . A carnal man professes hi● own safety before the advancement of Religion . Rom. 7. 8. The fearful condition of a wicked man at the hour of death . Who are Gods enemi●t . A Christian is a good man in his own particular . Quest . Answ . The humble man more excellent then the proud . Peace of conscience inward joy and comfort , signs of love . Mark 9. 24 Psal . 73. 25. Arguments of Gods shining upon the soul . Caution . To call God our God , when he is not so , is an usurpation full of danger . Psal . 50. 16 , 17. Simile . Propriety , by ●itting our natures for communion with God. Heb. 12. 29 Esa . 33. 14 Comfort in our interest in God. Particular exigencie supplyed by his all-sufficiency . Religion is to know God , ●nd to make use of him for good , to honor him , and to be thankful . Sacrament seals God to be ours . Man by some sins worse then the Devil . Gods spirit both a severing spirit , and an uniting spirit . Friendship in mutual office of duty . Doct. God to be apprehended as he offers himself . Particular application of Christ how grounded . Sacraments seal a particular faith . Failings do not cut u● off from Christ . If Christ hath satisfied for us notwithstanding our infirmities , we may call God our God. Heb. 12. 24. Mercy part of our mariage portion . Object . Answ . Use . Assurance . Joy springs from knowledg . Luk. 10. 20 Gods service must be performed with chearfulnesse . No worldly comforts can satisfie the soul . Assurance earnestly to be labored for . 3 Col. 12. Grounds of assurance . Assurance maintained to us on Gods part . John 13. 1. Heb. 13. 20 Hos . 2. 18. Rule● to know how God is our God. Simile . God and Christ the Objects of fai●h and love . Interest in God an argument against sin . The flesh a Devil within us . That God is our God , ●nd our Father is ground of infinite comfort . Assurance that God is our God , wrought by the sealing of the spirit , and the spirits sanctifying . Conscience is a little God within us . 1 Joh. 3. Respect with God preserved with much industry & holiness . 2 Pet. 1. 20 Psal . 2. 11. The fearful condition of those that have not God to be their God. The office of the Ministry is to pr●ach life to all repentant sinners . God preventeth us by his mercies . God our comfort in the losse of all things . 1. Glorie under hope of glory . 2. Glory in affl ctions . 3. Glory in God. 2 Pet. 1. 10 
A93248	----	The glorious feast of the Gospel. Or, Christs gracious invitation and royall entertainment of believers. Wherein amongst other things these comfortable doctrines are spiritually handled: Viz. 1. The marriage feast between Christ and his Church. 2. The vaile of ignorance and unbeliefe removed. 3. Christs conquest over death. 4. The wiping away of teares from the faces of Gods people. 5. The taking away of their reproaches. 6. The precious promises of God, and their certaine performance. 7. The divine authority of the holy scriptures. 8. The duty and comfort of waiting upon God. / Delivered in divers sermons upon Isai.25 chap.6,7,8,9 verses, by the late reverend, learned and faithfull minister of the Gospell, Richard Sibbs, D.D. Master of Katharine-Hall in Cambridge, and preacher at Grayes-Inne, London. Perused by those that were instructed to revise his writings. Sibbes, Richard, 1577-1635. 1650 Approx. 353 KB of XML-encoded text transcribed from 84 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A93248 Wing S3736 Thomason E599_13 ESTC R206386 99865546 99865546 117791 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A93248) Transcribed from: (Early English Books Online ; image set 117791) Images scanned from microfilm: (Thomason Tracts ; 92:E599[13]) The glorious feast of the Gospel. Or, Christs gracious invitation and royall entertainment of believers. Wherein amongst other things these comfortable doctrines are spiritually handled: Viz. 1. The marriage feast between Christ and his Church. 2. The vaile of ignorance and unbeliefe removed. 3. Christs conquest over death. 4. The wiping away of teares from the faces of Gods people. 5. The taking away of their reproaches. 6. The precious promises of God, and their certaine performance. 7. The divine authority of the holy scriptures. 8. The duty and comfort of waiting upon God. / Delivered in divers sermons upon Isai.25 chap.6,7,8,9 verses, by the late reverend, learned and faithfull minister of the Gospell, Richard Sibbs, D.D. Master of Katharine-Hall in Cambridge, and preacher at Grayes-Inne, London. Perused by those that were instructed to revise his writings. Sibbes, Richard, 1577-1635. [16], 156, [6] p. Printed for John Rothwell at the Sun and Fountaine in Paul's Church-yard, neare the little North-doore, London : 1650. "1. .. God." enclosed by left curly bracket on title page. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Isaiah 25, 6-9 -- Sermons -- Early works to 1800. Sermons, English -- 17th century. 2007-02 TCP Assigned for keying and markup 2007-02 Aptara Keyed and coded from ProQuest page images 2007-09 Elspeth Healey Sampled and proofread 2007-09 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE GLORIOVS FEAST OF THE GOSPEL . OR , Christ's gracious Invitation and royall Entertainment of Believers . Wherein amongst other things these comfortable Doctrines are spiritually handled : Viz. 1. The Marriage Feast between Christ and his Church . 2. The vaile of Ignorance and Vnbeliefe removed . 3. Christs Conquest over death . 4. The wiping away of teares from the faces of Gods people . 5. The taking away of their Reproaches . 6. The precious Promises of God , and their certaine performance . 7. The Divine Authority of the Holy Scriptures . 8. The Duty and comfort of waiting upon God. Delivered in divers Sermons upon Isai . 25 Chap. 6 , 7 , 8 , 9 Verses , BY The late Reverend , Learned and faithfull Minister of the Gospell ▪ RICHARD SIBBS , D. D. Master of Katharine-Hall in Cambridge , and Preacher at Grayes-Inne , London . Prov. 9. 1 , 2 , 3 , 4 , 5. Wisdome hath builded her house ; she hath hewen out her seven Pillars . She hath killed her beasts ; she hath mingled her wine ; she hath also furnished her Table . She hath sent forth her Maidens ; she cries , &c. Who so is simple let him turne in hither , &c. Come eate of my bread , and drink of my wine that I have mingled , &c. Perused by those that were intrusted to revise his Writings . London , Printed for John Rothwell at the Sun and Fountaine in Pauls Church-yard , neare the little North-doore . 1650. TO THE READER . SO much of late hath been written about the times , that Spirituall Discourses are now almost out of season . Mens mindes are so hurried up and downe , that it is to be feared , they are much discomposed to thinke seriously as they ought , of their eternall concernments : Alas ! Christians have lost much of their Communion with Christ and his Saints ; ( the heaven upon earth ) whilst they have woefully disputed away , and dispirited the life of Religion and the power of Godlinesse into dry and saplesse Controversies about Government of Church and State. To recover therefore thy spirituall Relish of savory pradicall Truths , these Sermons of that excellent man of God , of precious memory , are published : Wherein thou art presented , 1. With an invitation to a great and wonderfull Feast ; the Marriage-Feast of the Lambe . An admirable Feast indeed , wherein Jesus Christ the eternall Sonne of God is the Bridegroome , where every Beleever that hath put on the Lord Jesus , ( the wedding garment ) is not onely the Guest , but the Spouse of Christ , and the Bride at this Wedding-supper . Here Jesus Christ is the Master of the Feast , and the Chear and Provision too . He is the Lamb of God , the Ramme caught in the thicket . Hee is the fatted Calfe ; when he was sacrificed , Wisedome killed her beasts , Prov. 9. 2. At his death , the Oxen and Fatlings were killed . His flesh is meat indeed , and his bloud is drinke indeed . And that thou maist bee fully delighted at this Feast , Christ is the Rose of Sharon , the Lilly of the Valley ; he is a bundle of Mirrhe , a Cluster of Camphire , his name is an ointment poured out , and his love is better than Wine . In Christ are all things ready , for Christ is all in all . And great is the Feast that Christ makes for Believers ; for it is the Marriage Feast which the great King makes for his Sonne . The great designe and aime of the Gospel being to exalt the Lord Jesus Christ , and give him a name above every name . Great is the company that are bid , Luke 14. 6. Jews and Gentiles . God keeps open house ; Hoe every one that thirsteth , come , and whosoever wil let him come and freely take of the water of life . Great is the chear that is provided ; every Guest here hath Ashers portion , royall dainties , and bread of fatnesse . Here 's all excellent , best wine , wine upon the Lees well refined . Here 's fat things , yea fat things full of marrow . Here 's the hidden Manna , the water of life , and the fruit of the tree of life which is in the midst of the Pa●●dise of God. All that is at this Feast is of the best , yea the best of the best . Here 's variety and plenty too , here 's bread enough and to spare : Caligula and Heliogabalus their Feasts , who ransack'd the earth , aire , and sea to furnish their Tables , were nothing to this . And above all , here 's welcome for every hungry thirsty soule ; hee that bids thee come , will bid thee welcome , he will not say eate , when his heart is not with thee : the invitation is free , the preparation great , and the entertainment at this Feast , suiting the magnificence of the great King , is full and bountifull . All which is at large treated of in these excellent Sermons , which are therefore deservedly intituled , The Marriage Feast between Christ and his Church . We read of a Philosopher , that having prepared an excellent Treatise of happiness●… , and presenting it unto a great King , the K●●●… answered him , Keep your Book to your selfe , I am not now at leasure . Here is an excellent Treasure put into thy hand , doe not answer 〈◊〉 I am not now at leisure . Oh doe not let Christ stand knocking at thy heart , who will come and sup with thee , and bring his cheare with him . Oh let not a deceived heart turne thee any longer aside to feed upon Ashes , feed no longer with swine upon Husks , while thou mayst be filled and satisfied with bread in thy fathers house . But this is not all , if thou wilt bee pleased to peruse this Book , thou wilt finde there are many other usefull , seasonable , and excellent subjects handled besides the Marriage-Feast . 2. Jesus Christ hath not only provided a feast , because hee is desirous that all those for whom it is provided should come to it , ( which onely they doe that believe ) he takes away the vaile of ignorance and unbeliefe from off their hearts : and here you shall finde this skilfull Preacher hath excellently discoursed , what this vaile is , how it naturally lyes upon all , and is onely removed by the Spirit of Christ . And if the Lord hath destroyed this covering from off thy heart , we doubt not , but the truth of this heavenly Doctrine will shine comfortably into thy soule . 3. Jesus Christ to make his bounty and mercy further appeare in this Feast ; hee hath given his Guests the Bread of life , and hath secured them from the feare of death : They need not feare , there 's no Mors in ollâ , at this Feast wee may feast without feare : Jesus Christ by his tasting of death hath swallowed it up in victory . Christ doth not make his people such a feast as it is reported Dionysius the Tyrant once made for his flatterer Damocles , who set him at a Princely Table , but hang'd a drawne sword in a small thread over his head . But Christ would have us triumph over the King of Feares , who was slain by the death of Christ , and wee thereby delivered from the bondage of the feare of death . At other Feasts they were wont of old , to have a Deaths head serv'd in amongst other Dishes , to minde them in the midst of all their mirth of their mortality : ( wich practise of the Heathens condemnes the ranting jollity of some loose professors in these times . ) But here , Christ serves in Deaths head , ( as David the head of Goliah ) the head of a slaine and conquered death . Our Sampson by his owne death hath destroied Death , and hath thereby ransomed us from the hand of the grave , and hath redeemed us from Death , and the slavish feare of it : All which is at large handled in these following Sermons for thy comfort and joy , that thou maist triumph in his love through whom thou art more than Conqueror . 4. Because it is a merry heart that makes a continuall feast , and that this feast might be a Gaudy-day indeed unto thy soule , Christ doth here promise , to wipe away all tears from off the faces of his people . The Gospel hath comforts enough to make glad the hearts of the Saints and people of God : the light of Gods countenance will refresh them with joy unspeakable , and glorious in the midst of the valley of the shadow of death . A truely godly person can weep for his sinnes , though the world smile never so much upon him ; and though hee be never so much afflicted in the world , yet hee can and will rejoyce in the God of his salvation . In these Sermons thou hast this Gospel-promise sweetly opened and applyed ; wherein thou shalt finde directions when , and for what to mourne and weep , and the blessednesse of all true mourners , whose sorrow shall be turned into joy . 5. In these Sermons you shall further finde , that though Jesus Christ respect his people highly , and entertaine them bountifully , yet they have but course usage in the world , who are wont to revile them as fooles and madmen , as seditious Rebels , troublers of Israel , proud and hypocriticall persons . But blessed are they that doe not stumble at this stone of offence , that weare the reproaches of Christ as their Crowne , and by well doing put to silence the ignorance of foolish men : for let the world load them with all their revilings , yet the spirit of glory rests upon them , and in due time he will rowle away their reproach , and bring forth their judgement as the light , and their righteousnesse as the noon-day . 6. And because a Christian here hath more in hope than in hand , more in reversion than in possession , walkes by faith rather than sense , and lives by the Word of God , and not by bread alone , Thou shalt have here ( Christian Reader ) a sweet Discourse of the precious promises of Christ which hee hath left us here to stay the stomack of the soule , till wee come to that feast of feasts in heaven ; that by this glimpse , wee might in part know the greatnesse of that glory which shall be revealed , that the first fruits might be a pawne of the Harvest , and the earnest of the Spirit a pledge of that full reward wee shall have in heaven , where we shall be brim-full of those pleasures that are at Gods right hand for ever . Christ hath given us promises to uphold our faith and hope , till faith be perfected in fruition , and hope end in vision , till Jesus Christ , who is here the object of our faith , be the reward of our faith for ever . 7. Now because the comfort of the promises is grounded in the faithfulnesse of him that hath promised . This godly and learned man , hath strongly asserted the Divine Authority of the holy Scriptures , proving that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they are the very Word of God , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worthy of all acceptation , and beliefe , for their owne sakes . A truth very seasonable for these times to Antidote thee against the poysonfull errors of blasphemous Antiscripturists . 8. Lastly , because that God often takes a long day for performance of the promise , thou shalt finde herein the Doctrine of waiting upon God excellently handled . A duty which wee earnestly commend unto thy practice , as suitable to these sad times — Say , Oh say , with the Church , In the way of thy judgements , Oh Lord , we have waited for thee : and with the Prophet , I will wait upon the Lord that hideth his face from the house of Iacob , and I will look for him . And rest assured , that none of the seed of Iacob shall seeke him in vaine ; he will not disappoint their hope , nor make their faces ashamed that waite for him . Thus we have given you a short prospect of the whole , a briefe summe of that treasure which these Sermons containe . Wee need say nothing of the Author , his former labours sufficiently speak for him in the gates , his memory is highly honoured amongst the godly-learned . He that enjoyes the glory of heaven , needs not the prayses of men upon earth . If any should doubt of these Sermons , as if they should not be truely his , whose Name they beare , let him but observe the stile , and the excellent and spirituall matter herein contained , and he will wee hope be fully satisfied . Besides , there are many Eare-witnesses yet living , who can cleare them from any shadow of imposture . They come forth without any Alteration , save onely some repetitions ( which the Pulpit did well beare ) are here omitted . The Lord make these , and all other the labors of his Servants profitable to his Church : And the Lord so destroy the vaile from off thy heart , that thou maiest believe , and by faith come to this Feast , the joy and comfort whereof may swallow up all the slavish feare of death , dry up thy teares , and rowle away all reproach : and the Lord give thee a waiting heart , to stay thy soule upon the name of the Lord , to believe his Word , and his faithfull promises , that in due time thou maist rejoyce in the God of thy salvation . This is the earnest Prayer of London : Apr. 19. 1650. ARTHVR JACKSON . JAMES NALTON . WILL : TAYLOR . AN Analyticall Table of the Princicipall Contents in these Sermons , upon ISAIAH 26. 7 , 8 , 9. The TEXT . Page . Vers . 6. ANd in this Mountain shal the Lord of Hosts make unto all people a feast of fat things , a feast of wines on the Lees , of fat things full of marrow , of wines on the Lees well refined . 1 V. 7. And he will destroy in this mountaine the face of the covering cast over all People , and the vaile that is spread over all Nations . 33 V. 8. He will swallow up death in victory , and the Lord God will wipe away teares from off all faces , and the rebuke of his people shall hee take away from off all the earth , for the Lord hath spoken it . 55 , 97. V. 9. And it shall be said in that day , lo , this is our God ; We have waited for him , and he will save us : This is the Lord , we have waited for him , we will be glad and rejoyce in his salvation . 111 Coherence between the judgements threatned in the former Chapter , and the comforts promised in this Chapter . 1 , 2 The Text opened . 3 The Church is an excellent society . 3 Is a Mountaine , 1. Hath strong foundations . 4 2. Is in some measure visible . ib. Of the Marriage feast between Christ and his Church . 5 The Lord of Hosts is the founder of this feast . 6 Some of all sorts invited to this feast . 1. Iewes . 2. Gentiles . 7 Christ is the chief dish , and greatest chear at this feast . 8 Christ and his benefits fitly compared to a feast . 8 1. Because all we have in Christ is of the best things . 8 2. Much variety in Christ . 9 3. Fulnesse and sufficiency is to be had in Christ . 10 4. Because there is much company here . 11 5. There is rich attire worne at this feast . 12 This Gospel-feast was typed out 1. By the Paschall Lamb. 12 2. By Manna . 12 3. By the Rock . 14 4. By the Jewish festivall . 15 A comparison between Christ and Manna . 13 The sacrament of the Lords super is this feast specially . 15 We ought to be prepared for this feast . 1. Get large hearts . 16 2. Spirituall appetite . 16 Means to get spirituall appetite to this feast . 17 1. Sense of sinne . 17 2. Purge the soule from sinfull corruptions . 18 3. Spirituall exercise and activenesse for God. 19 4. Holy company . 20 5. Consideration of the danger of Spiritual famine . 20 We must get a spirituall taste and spirituall sences . 21 1. To relish what is good . 22 To disrelish and reject what is evill . 22 We must get a spirituall Digestion . 23 and wait in the strength of this heavenly feast . 23 Consequents of the Gospel-feast are , 24 1. Chearfulnesse . 25 2. Thankfulnesse . 25 3. Iustifying of the wayes of God and Religion . 25 Religion doth not make people melancholy . 26 A Christian at his worst condition is better than a worldlings best 27 We must labour to have a part and portion at this feast , and to honour Gods bounty . 28 , 29 We must bring empty soules unto this feast . 32 Connexion between the sixth and seventh verst . 33 Of the Vaile that is over mens hearts . 35 All men naturally have such a Vaile . 35 There is a Vaile over spirituall things , for they are hid . 35 , 36. Naturall men 1. Want spirituall sight . 36 light . 36 2. Are ignorant . 3. See not spirituall things spiritually . 38 4. Have light without heat . 39 5. Are unbelievers . 40 Ignorance and unbeliefe acts in every sinne . 41 God onely can take away this vaile . 42 Men nor Angels cannot remove it . 42 , 43 , 44 Onely Gods people have this vaile removed . 44 Where this vaile is removed there is a Feast . 45 We ought to use meanes to have this vaile taken off . 46 , 47 1. By attending upon Ordinances . 48 2. By practising what we know . 49 3. By praying unto God. 50 When the vaile is taken off from the heart , then 1. A Christian will wonder at the things of faith . 51 2. Desire more and more to know them . 51 3. This vaile hath been removed by the Word . 51 4. A Christians knowledge is a transforming knowledge , 52 Of Death , and Christs victory over Death . 55 Death is , 1. The King of Feares . 56 2. Spares none . 56 3. Is let in by sinne . 56 4. Is attended on by Hell. 56 Christ swallowes up death in victory . 1. By satisfying for sin . 57 2. By his suffering death . 59 , 60 We ought to believe that death is conquered to us . 60 We ought to be one with Christ crucified . 61 , 70 We must be thankfull unto God , 1. For victory over death . 62 2. For benefits by death . 62 The slavish feare of Death is unbecomming a Christian . 62 , 63 , 67. Death is conquered to a Beleever though he die . 63 , 64 Death is terrible to wicked men . 64 Duellists foolishly out-brave death . 65 Death to Gods children not onely a conquered enemy , but is made a friend . 66 , &c. Of Christians Teares . 72 Good men are apt to weep 1. For sinne of others . 74 , 75 2. Miseries of others . 74 , 75 We ought to weep , 74 and yet to rejoyce . 76 God will wipe away all teares . 77 , 78 God is a God of tender mercy . 79 Christians are not to bee judged by appearance , and by their sufferings . 81 Christians have a mixt condition and a mixt disposition . 82 There was no sorrow in Paradise , and shall be none in heaven . 84 Sinne is the greatest cause of sorrow . 85 Mourning accepted from them that cannot weep . 86 Then a Christians teares are right , when , 1. They spring from the love of God. 86 2. When we weep for our owne sinnes . 87 3. When they are secret . 87 4. When they are reforming . 88 Of the Rebukes and reproaches of Gods people . 89 Christ and his members subject unto reproaches . 89 , 90 Wicked reproach the godly from the enmity of 2 seeds . 91 Wee must not be scandalls to Religion — nor scandalized at the reproaches of it . 92 Christ will take away reproaches from his people : and will vindicate them . 93 Directions how to carry our selves under Reproaches . 94 1. Be patient . 94 2. Innocent . 94 3. Couragious . 95 4. Sincere . 95 5. Pray much to God. 95 6. Rejoyce and glory in them . 96 Of the Holy Scriptures . 99 God is the Author of them . 99 The scriptures sole & supreme judge of controversies . 100 The Scriptures may be knowne to be Gods VVord by 1. The Majesty of them . 101 2. Their mysteriousnesse . 101 3. From Reason . 103 4. From Experience . 101 5. From the witnesse of the Spirit . 102 6. From their efficacy . 101 1. In warning the soule . 101 2. Changing the soule . 101 3. Casting down the soule . 101 4. Searching the soule . 102 5. And comforting the soule . The holy Scriptures are and have been preserved from Corruption . 103 VVe ought to heare the word as the word of God. 104 God will make good all his promises , if we believe . 105 We must pray for the Spirit that indited the Scriptures , that so we may relish them . 106 Of Gods Promises , and the performance of them . 107 ▪ to 112 Gods Promises are full and free , and spring from his bounty , and are our greatest treasure . 111 , 112. We ought to be ashamed of infidelity in Gods promises . 105 It is somtimes long between the promise & performāce . 113 1. To exercise our faith . 113 2. To waine us from creatures . 113 3. To indeare the things promised . 114 4. And to fit us for the enjoyment . 114 Of Waiting upon God. 115 We have but a tast here of what we shall have hereaft . 115 Waiting carries with it all other graces . 116 1. Patience . 117 2. Long-suffering . 117 3. Contentment . 118 4. Silence from murmuring . 118 5. Watchfulnesse . 118 6. Faithfulnesse . 118 Want of waiting cause of much wickednesse . 119 All is overcome with waiting . 120 God will perform his word to all true waiters . 121 , 152 God keeps the time of performance in his own hands . 121 God fully performes his promises in heaven . 122 , 123 , 124 The things hoped for uphold the heart in waiting . 125 God will have his people continue waiting . 150 1. That we may live by faith and not by sight . 150 2. VVhen we are fitted for what is promised , wee shall then enjoy it . 151 3. God will have us have the best at last . 251 As there is a time of our waiting , so there will be a time of Gods performance . 152 The present grace wee have is an earnest of what wee shall have . 152 Incouragements to wait upon God. 153 1. Gods time is best , and it is set . 154 2. God will effect the thing promised , though by contraries . 154 VVhat we should doe when God hath performed promise . 1. Be thankefull to the Lord. 156 2. Be joyfull in the Lord. 158 , 159 , Interest in God is the cause of all our joy . 160 , 161 , 162 THE Marriage Feast , BETWEEN CHRIST and his CHURCH . ISAIAH 25. 6. In this Mountaine shall the Lord of Hosts make unto all people a Feast of fat things , a Feast of Wines on the Lees , of fat things full of Marrow , of Wine on the Lees well refined . IN the former Chapter the holy Prophet having spoken of the miseries , and desolation of the Church , in many heavy , sad , and dolefull expressions ; as the Vine languisheth , the earth is defiled under the Inhabitants thereof , because they have transgressed the Lawes , changed the Ordinance , and broken the everlasting Covenant , therefore the earth shall be accursed , and they that dwell therein shall not drink Wine with a Song , &c. Here you see all sweetnesse and rejoycing of heart is departed from them ; yet even in the middest of all these miseries , God ( the God of comforts ) makes sweet and gracious promises to his Church , to raise it out of its mournfull estate and condition . And therefore the Prophet in the former part of this Chapter speakes of blessing God for the destruction of his Enemies , and for his great love to his Church . And when he had spoken of the ruine of the enemie , hee presently breaks out with Thanksgiving , breathing forth abundant praises to his God ; as it is the custome of holy men ( guided by the motion of the blessed Spirit of God , upon all occasions ) ( but especially for benefits to his Church ) to praise his Name , not out of ill affection at the destruction of the Adversaries , but at the execution of Divine Justice for the fulfilling of the truth of his promise ; as in the first Verse of this Chapter ; O Lord , thou art my God , I will exalt thee , I will praise thy name , for thou hast done wonderfull things , thy Counsels of old are faithfulnesse , and truth . When the things that were promised of old were brought to passe , the Church was ever ready to give God the glory of his Truth . Therefore rejoyce not when thine enemies fall ; but when the enemies of the Lord are brought to desolation , then we may , nay , we ought to sing Hallelujah to him that liveth for ever and ever . I will now fall upon the very words of my Text. In this mountaine shall the Lord of Hosts make unto all people a Feast of fat things , &c. These words they are Propheticall , and cannot have a perfect performance all at once ; but they shall be performed gradually . The promise of a new heaven and a new earth shall be performed ; The conversion of the Jewes , and the bringing in of the fulnesse of the Gentiles shall gradually be brought to passe . All the Promises that ever God hath made , before the second comming of Christ to Judgement , shall be accomplished . God hath made his peace with us in the Gospell of peace , and when all these Promises shall be fulfilled , then all imperfection shall be done away , and wee shall never be removed from our Rock , but our joy shall then be full ; nay even in this life we have some degrees of perfection , we have grace , and the meanes of grace , the Ordinances of Christ , and a testimony of everlasting glory . In this Mountaine will the Lord of Hosts make a Feast . In these words yee have set downe a glorious and royall Feast ; and the place where this Feast is to be kept is Mount Syon ; the Feast-maker is the Lord of Hosts ; the parties invited are all people ; the issues of it , and the provision for the Feast , are fat things , and wine of the best ; a Feast of the best of the best ; a Feast of the fat , and of the Marrow , a Feast of wine on the Lees well refined . Here you may see that God doth veile heavenly things under earthly things , and condiscends so low as to enter into the inward man by the outward man ; for our apprehensions are so weak , and narrow , that we cannot bee acquainted with spirituall things , but by the inward working of the Spirit of the Almighty . This mountaine is the place where this Feast is made , even Mount Syon , which is a type and figure of the Church , called in Scripture , the holy Mountaine ; for as Mountains are raised high above the earth , so the Church of God is raised in excellency and dignity above all the sorts of man-kinde ; As much as men above Beasts , so much is the Church raised above all men . This Mountain is above all Mountaines , the Mountaine of the Lord is above all other Mountaines whatsoever ; Thou O Mountaine shalt stand immoveable , when all other Mountaines shall smoak , if they are but touched ; this is the mountaine of Mountaines : The Church of God is most excellent in glory and dignity , as ye may see in the latter end of the former Chapter , how the glory of the Church puts down all other glories whatsoever ; The Moon , saith the Prophet , shall be confounded , and the Sunne ashamed when the Lord of Hosts shall reigne in Mount Sion , and in Jerusalem , and before his Ancients gloriously : So that the brightnesse of the Church shall put downe the glory of the Sunne and of the Moon . Thus you see the Church of God is a Mountaine . Reas . First , Because God hath established it upon a stronger Foundation than all the world besides ; It is founded upon the goodnesse , and power , and truth of God. Mountaines of Brasse and Iron are not so firme as this Mountaine ; For what sustains the Church but the Word of God ? And being built upon his Word and Truth , it may very well be called a Mountaine , for it shall bee as Mount Syon , which shall never be removed ; it may be moved , but never removed . Thus in regard of the firmnesse , and stability thereof , it may rightly bee termed a Mountain . Again , we may here speak in some sort of the visibility of the Church ; but here will arise a quarrell for the Papists , who when they hear of this Mount , they presently allude it to their Church . Their Church , say they , is a Mount , so saith the Scripture . I answer . 1. Wee confesse in some sort their Church to be a Mount ( though not this Mount ) for Babylon is built on seven Hills ; but if this prove her a Church , it is the Antichristian Church . Secondly , That the Catholick Protestantiall Church had alwayes a being , though sometimes invisible . The Apostle writing to the Romans , exhorts them , not to bee high-minded , but feare , for saith hee , if God hath broken off the naturall branches , perhaps he will break off you also . And indeed for their pride and haughtinesse of minde they are at this day broken off . Christ that walks between the seven golden Candlesticks , did never say that the Church of Smyrna or Ephesus should alwaies remaine a visible Church to the eyes of the world , neither were they ; for to this very day , they lie under bondage and slavery to the Turke . The Mount hath bin alwaies visible , though not alwaies alike gloriously visible ; for there will be a time when the Church shall fly into the wildernesse , where then shall be the glorious visibility of the Church ? there is a time when all shall follow the beast ; the Papists themselves confesse that in Antichrists time the Church shall scarce be visible . The essence of a thing , and the quality of a thing may differ : The Church is a Church , and visible , but not alwaies equally , and alike gloriously visible ; yet those that had spirituall eyes , and did looke upon things with the spectacles of the Scripture , they could alwaies declare the Church was visible ; for from the beginning of the world the Church had alwaies lustre enough sufficient to delight , and draw the elect , and so shall have to the end of the world , though sometimes the Church may have a mist before it , as Austin speakes ; It is no wonder that thou canst not see a mountaine , for thou hast no eyes . But the Papists have seen this mountaine ; as they have alwaies bin bloody persecutors of the Church , they have seen enough to confound them : For we have nothing in our Church , but they have the same ; onely ours is refined , and freed from Idolatry ; Wee have two Sacraments , they have seven ; Wee have Scripture , they have traditions , which they equall with it ; Wee have Scriptures pure , they corrupt . So that our Church was in the midst of theirs , as a sound and more uncorrupt part in a corrupt body . This mountaine is the Church , Rev. 14. 1. The Lambe standeth upon Mount Sion , and with him a hundred fourty and foure thousand , having his Fathers name written in their foreheads . Christ standeth in the Church , and standing in Mount Sion , he is accompanied with those that his Father hath given to him , before the world was ; therefore those that belong to this holy Mountaine they are Christs . And in this Mountaine shall the Lord of hosts make a feast for all people . And this feast is a royall feast , a marriage feast , wherin the joy and comfort of Gods people are set down by that which is most comfortable among men . The founder of the feast is the Lord of hoasts ; It is onely he that is able to prepare a table in the wildernesse , that is mighty , and of ability to feast his Church with a spirituall , and holy banquet . We all live at his table for the feeding of our bodies , but much more in regard of our soules ; He can make a feast for the whole man , for he is Lord of the conscience : and he is to spread a table for the whole world ; nay more , ( if there were so many ) he can furnish a table for ten thousand worlds ; he is the God of all spirituall comforts , and the God of all consolation ; He is infinite , and can never be drawne dry , for he is the fountaine of eternall life . All graces and comforts in the Scripture are called the comforts and graces of the holy Spirit , because God is the giver of them by his Spirit . Who can take away the wound of a guilty conscience , but he that hath set the conscience in the hearts of men ? Hee ( if hee pleaseth ) can take away the burden of a grieved conscience , and supply it , instead thereof , with new and solid comforts . He knoweth all the windings and turnings of the soule , where all the paine and griefe lieth , and he cannot but know it because he onely is above the soule : He is therefore the fittest to make the soule a feast , he only can do it , and he will do it . In this Mountaine shall the Lord of Hoasts make a feast . Why is he called the Lord of Hoasts ? It is an usuall terme , to set forth the glory of God , to make his power , and the greatnesse of his Majesty known amongst the children of men . He shall make a feast for all people . Those that are invited to this glorious feast , are all people , none excepted , none excluded , that will come in to Christ ; some of all sorts , of all nations , of all languages ; this hath relation to the time of the Gospel . The Church at first had its being in particular families , but afterwards more inlarged . The Church at the first was of the daughters of men , and the sonnes of God ; the children of the Church mingled with a generation of corrupt persons , that would keepe in no bounds ; but after Abrahams time , there was another generation of the Church , that so it was a little more inlarged . Then there was a third generation , a divided generation , consisting of Jewes , and Gentiles ; So that when Christ came into the world , the bounds of the Church began to inlarge themselves more and more ; so that now it is in this happy condition , Come ye all unto me , all that are heavy laden ; both Jewes and Gentiles , all are invited whosoever they are , nothing is now uncleane . Act. 10. 15. Christ is come , and hath made to all people a feast of fat things , it must be a feast , and of fat things , for all the world shall be the better for it . The Jewes shall be converted , and the fullnesse of the Gentiles shall come in . And yet it is no prejudice to any particular man , because the things ye are to tast of are spirituall . Go to all the good things in the world , the more one hath of them , the lesse another must have , because they are earthly and so are finite ; but in spirituall things , all may have the whole , and every man in particular . Every man enjoyeth the light of the Sunne in particular , and all enjoy it too ; So the whole Church , and onely the Church injoyes the benefit and comfort of this feast ; but under the name of this Church , come all the elect , both Jewes and Gentiles ; and therefore it must be the Lord of Hoasts that can make such a feast as this is , a feast for all people . No other is able to doe it . This feast , is a feast of fat things , full of marrow , and of wine on the lees well refined , the best that can be imagined , the best of the best ; A feast is promised , a spirituall feast . The speciall graces and favours of God are compared to a feast made up of the best things , full of all varieties and excellencies ; and the chiefe dish ( that is all in all ) is Christ , and all the gracious benefits wee by promise can in any wise expect from him ; All other favours and blessings whatsoever they are , are but Christ dished out ( as I may so speake ) in severall offices and attributes ; he is the originall of comfort , the principle of grace and holinesse , all is included in Christ . Aske of him and yee shall obtaine , even the forgivenesse of your sinnes , peace of conscience , and communion of Saints . Aske of Christ as of one invested with all priviledges for the good of others , but yet this is by his death ; he is the feast it selfe , he is dished out into promises ; have you a promise of the pardon of sinnes , it is from Christ ; wouldst thou have peace of conscience , it is from Christ ; justification , and redemption , it is from Christ ; the love of God is derived to us by Christ , yea , and all that we have that is good , is but Christ parcelled out . Now I will shew why Christ with his benefits , prerogatives , graces , and comforts , is compared to a feast . First , in regard of the choice of the things ; In a feast all things are of the best , so are the things we have in Christ : whatsoever favours we have by Christ , they are choice ones , they are the best of every thing ; pardon for sin , is a pardon of pardon ; the title we have for heaven , through him , is a sure title ; the joy we have by him , is the joy of all joyes ; the liberty and freedom from sin , which he purchased for us by his death , is perfect freedome ; the riches of grace we have by him , are the only lasting , and durable riches ; take any thing that you can , if we have it by Christ it is of the best : All worldly excellencies and honours , are but meere shadowes to the high excellencies , and honour we have in Christ . No joy , no comfort , no peace , no riches , no inheritance to be compared with the joy , peace , and inheritance which we have in Christ ; whatsoever we have by him we have it in a glorious manner : And therefore he is compared to fat , to fat things full of marrow , to wine , to wine on the lees that preserveth the freshnesse of it ; the best wine of all , that is not changed from vessell to vessell , but keepeth its strength ; And indeed the strength and vigour of all floweth from Jesus Christ in covenant with us . The love of Christ is the best love , and he himselfe incomparably the best , and hath favours , and blessings of the choisest . Againe , as in a feast , besides choice , there is variety ; so in Christ there is variety answerable to all our wants . Are we foolish , he is wisdome ; have we guilt in our consciences , he is righteousnesse , and this righteousnesse is imputed unto us ; are we defiled , he is sanctification ; are wee in misery , he is our redemption . If there be a thousand kinds of evils in us , there is a thousand waies to remedy them by Jesus Christ ; Therefore the good things we have by Christ , are compared to all the benefits we have in this world , in Christ is choice and variety . Are we weake , he is meat to feed us , that we may be strong , he will refresh us , he is the best of meats , he is marrow ; so are our spirits faint , he is wine : thus we have in Christ to supply all our wants , he is variety . There is a plant among the Indians called by the name of Coquus , the fruit thereof serveth for meat and drinke , to comfort and refresh the body : It yeeldeth that whereof the people make apparell to cloath themselves withall ; and also that which is phisicall , very good against the distempers of the body : And if God will infuse so much vertue into a poore plant , what vertue may we expect to be in Christ himself ? He feedeth our soules to all eternity , puts upon us the roabes of righteousnesse , heales the distempers of our soules ; there is variety in him for all our wants whatsoever . He is food , physicke , and apparell to cloath us ; and when we are cloathed with him , we may with boldnesse stand before the Majesty of God ; He is all in all , He is variety , and all . There is something in Christ answerable to all the necessities of Gods people , and not only so , but to their full content in every thing . Againe , as there is variety in a Feast , so there is sufficiency , full sufficiency . We beheld the only begotten Son of God , full of grace and truth . And being full of grace , He is wise , and able to furnish this heavenly banquet , with enough of all sorts of provisions fit for the soule to feed upon . Ther 's abundance of grace , and excellency , and sufficiency in Christ ; And it must needs be , because he is a Saviour of Gods owne sending . Labour not therefore for the meate that perisheth , but for the meat that the Son of God shall give you , for him hath God the Father sealed . That is , sent forth for this purpose to feed the Church of God. As there is an all-sufficiency in God , so in Christ , who by the sacrificing of himselfe was able to give satisfaction to divine justice . Therefore ( saith he ) My flesh is meate indeed , and my bloud is drinke indeed . That is , spiritually to the soule he is food indeed , and can satisfie Gods justice . If we consider him as God alone , he is a consuming fire ; or as man alone , he can do nothing : But considered as God-man , he is meate indeed , and drinke indeed . And now the soule is content with that , which Divine justice is contented withall ; though our consciences be large , yet God is larger , and above our consciences : Therefore as there is variety of excellency , so is there sufficiency , and fulnesse in Christ ; what he did , he did to the full . He is a Saviour and he filleth up that name to the full . His pardon for sinne , is a full pardon . His merits for us are full merits . His satisfaction to divine justice , a full satisfaction . His redemption of our soules and bodies , a full redemption ; thus all he did was full . A Feast is for company , it is convivium , there is converse at it ; So Cicero preferres the name of convivium among the Latines , before the Greeke name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And this Feast is not for one , we are all invited to it ; the excellency of Christs Feast consisteth in the Communion of Saints ; for whosoever takes part of it , their spirits must agree one with another : Love is the best , and chiefest dish in this Feast ; the more wee partake of the sweetnesse of Christ , the more we love one another . Christ by his spirit so works in the hearts of the children of men , that bring a thousand together of a thousand severall nations , and within a little while you shall have them all acquainted one with another ; if they be good , there is agreement of the spirit , and a sympathy between them , there is a kindred in Christ . He is the true Isaack ; the death of Christ , and the bloud of Christ , is the ground of all union and joy and comfort whatsoever ; the bloud of Christ sprinkled upon the conscience , will procure that peace of conscience , that shall be a continuall Feast unto the soule . This Feast must needs be wonderfull comfortable , for we do not feast with those that are like our selves , but we feast with God the Father , and the Holy Spirit , sent by Christ , procured by the death of Christ ; the Angells at this Feast attend us , therefore it must needs be joyfull , no joy comparable to the joy of a Feast ; this is not every Feast , this is a marriage Feast , at which we are contracted to Christ . Now of all Feasts , marriage Feasts are most sumptuous ; this is a marriage Feast for the Kings Son , for Christ himselfe , and therefore of necessity it must be full of all choice varieties , and of the sweetest of things , of the most excellentest of things , and of the quintescence of things . Here is all joy that belongeth to a feast ; Here it is to be had with Christ ; what acquaintance can be more glorious then that which is to be had between Jesus Christ and a christian soule ? when we have hope of better things to come , then we finde the sweetnesse of this communion . No harmony in the world can be so sweet as the harmony maintained between Christ and the soule . When we have this , and are made one with God in Christ , our joy must needs then be unspeakable . When the contract is once made between the soule and Christ , there cannot but be aboundant joy ; when the soule is joyned with Christ by faith , it cannot but solace it selfe in a perpetuall jubile , and a perpetuall feast in some degrees . Againe , for a Feast ye have the choicest garments , as at the marriage of the Lambe , White and fine linnen , which is the righteousnesse of the Saints . When God seeth these robes upon us , and the spirit of Christ in us , then there is a robe of righteousnesse imputed , and a garment of sanctity whereby our soules are cloathed : so this is a Feast that must have wonderfull glorious attire ; and when this marriage shall be consummated , we are sure to have a garment of glory put upon us . This was signified in old time by the Jewes , in the Feast of the Passeover ; not to name all resemblances , but onely one or two . The Lambe for the Passeover ( you know ) was chosen out of the flocke from amongst the rest , foure daies before the time appointed for that Feast : So Christ is the true Paschall Lambe , chosen of God , before the foundation of the world was laid , to be slaine for us . Againe , Manna was a type of Christ , it came from Heaven to feed the hungry bodies of the Israelites in the wildernesse ; even so came Christ , sent from God the Father , to be the eternall food , and upholder of the soules and bodies of every one of us . Manna was white and sweet ; so is Christ , white in righteousnesse and holinesse , and also sweet to delight the soule . Manna fell upon the tents in the night ; And Christ came , when darknesse was spread over all the world . God gave Manna freely from Heaven ; so Christ was a free gift , and he freely gave himselfe to death , even to the cursed death of the crosse for us : All , both poore and rich , they gathered Manna . Christ is a common food for King and subject ; all take part of Christ , neither Jew nor Gentile are exempted , but all may come ▪ and buy freely without money . Of this Manna he that had least had enough : so here , he that hath least of Christ , though he take him with a trembling hand , yet he shall have enough , for Christ is his ; whosoever hath the least grace , if it be true and sound , hath grace enough to bring him to eternall life . The Jewes wondred at the Manna , saying what thing is this ? So it is one of Christs names to be called wonderfull , Isaiah 9. 6. Grace and favour from Christ is true spirituall Manna to the soule . Manna fell in the wildernesse , even so musst we remaine in the wildernesse of this wretched world untill we come to Heaven . Christ is Manna to us , and very sweet in the conveyance of his Word and Sacraments . When the Israelites came into the Land of Canaan , the Manna ceased , not before : so when we come to Heaven ( the Elects purchased possession ) we shall have another kind of Manna for our soules ; we shall not there feed on Christ , as in the Sacrament , no , but we shall see him face to face , and know as we are knowne . In the wildernesse of this world it is fit God should convey this Heavenly Manna to the soule whatsoever way he pleaseth . Manna could not fall untill the Israelites had spent all the provision they brought with them out of Egypt ; and we cannot tast of that heavenly Manna of our Father , untill our soules are drawne away from all worldly dependencies , and carnall delights , then indeed Manna will be sweet and precious . What is this heavenly Manna , what is Christ and his Father , what is the word and Sacraments , to a depraved vitious heart stuffed full with earthly vanities ? alas , it loatheth all these . As none tasted of Manna , but those that came out of Egypt ; so none shall taste of Christ but those that are not of the world , that are come out of Egypt , out of sinne and darknesse . Manna fell onely about the tents of Israell , and in no other part of the world , but only there , that none might have the priviledge to eate of it , but Gods peculiar chosen ones . Christ falls upon the tents of the righteous , and none shall taste of this blessed spirituall food but such as are the Israell of God , such as are of the Church , such as feele the burthen of sinne , and groane under it ; oh the very taste of this heavenly Manna is sweet to their soules , and to none but them . Thus yee see the Feast that Christ maketh for us in Mount Syon ; and that this Manna doth typifie Christ with all his benefits . Againe , the hard rocke in the wildernesse , when it was strucken with the rod of Moses , presently water gushed out in abundance , which preserved life to the Israelites : so Christ the rocke of our salvation , the strength of his Church , the rocke and fortresse of all his Saints ; when his precious side was gored with the bloudy lance upon the crosse , that the blood gushed out , and in such a manner and such abundance , that by the shedding thereof our soules are preserved alive . He is both Manna and the rocke of water ; Manna had all in it , so had the rocke , and all necessities are plentifully supplied by Christ . The Church of God hath alwaies had bread to satisfie spirituall hunger , it never wanted necessary comfots . It is said , Rev. 12. When the Church fled into the wildernesse , God fed her there ; alluding to the children of Israell , fed by Manna . The Jewes did not want in the wildernesse , nor the Church of God , never wanted comfort , though in the midst of the persecution and oppression of all her enemies . When Elias was in the wildernesse he was fed . The Church of God shall not onely be fed in her body , but in her soule , for Christ hath hidden Manna for his Elect ; this doth typifie the exceeding joy of the Church , the hidden Manna , that neither eye hath seen , nor eare heard of , neither can it enter into the heart of man to conceive of those joyes that the Church of God shall have when the marriage shall be consummated . Joy in the Holy Ghost , and peace of conscience , they are hid from the world , and sometimes from Gods people themselves , though they shall injoy them hereafter . All the former Feasts in times past were but types of this . The Feast of Tabernacles , the Feast of the Passeover , the spirituall Manna , and all other holy Feasts , were but to signifie and to shew forth this Feast by Christ . But there is this difference between the type , and the thing signified ; by the type , the Passeover Lambe was quite eaten up , but this Passeover Christ , that was slaine for sinne , can never be eaten up : We feed upon him with our soules , he cannot be consumed as the Passeover Lambe , nor as Manna , which was gone when the Sunne arose ; yea that Manna that was laid up for a remembrance before the Arke , became nothing , but Christ is in heaven for evermore for the soule to feed upon . Though these were resemblances , yet these failed , as it is fit resemblances should faile ; that is , come short of the body of the thing it selfe . Thus you see the spirituall comforts of a Christian , may well and fitly be compared to a Feast . Thus you see God provideth a Feast , and inviteth all . In the Sacrament you have a Feast , a Feast of varieties , not only bread , but wine , to shew the variety and fullnesse of comfort in Christ : He intendeth full comfort . As for our Adversaries the Papists , they have dry Feasts , they give the people the bread , but the wine they keep for themselves , but God in Christ intendeth us full comfort ; whatsoever Christ did , it was full , his merits are compleat , and his joy was full . He is fulnesse it selfe , and therefore whatsoever comes from him , must needs be as he himselfe is , both full , and sweet . He intendeth us full consolation ; Therefore we ought to be prepared to partake of this Feast , in such a manner , as that we may have ful joy , and ful comfort ; for there is in Christ enough to satisfie all the hungry soules in the world , he himselfe being present at this heavenly banquet . All fullnesse dwells in him , from which we have all received , and grace for grace . Therefore let us labour to have large hearts , for as our faith groweth more and more , so we shall carry more comfort , and more strength from this holy Feast . As the poore widdow , if her vessels had not failed , the oyle had not ceased ; if there had bin more vessels , there had been more oyle ; our soules are as these vessels , let us therefore labour , and make it our great businesse to have large soules , soules capable to drinke in this spirituall oyle of gladnesse ; for as much faith as we bring to Christ , so much comfort we shall carry from him . The favours of God in Christ being infinite , the more wee fetch from him , the more glory we give unto him ; but if they were finite , we should offend his bounty , he might soon be drawne dry , and so send us away with an uncomfortable answer , that he was not able to relieve us . But Christ is infinite , and the more we have from him , the more we may have : to him that hath shall be given ; the oftner we goe to Christ , the more honour and glory we bring unto him ; this is a banquet to the full . Wee are now come to the banquet , and Christ is the founder of it ; nay , he is the Feast it selfe , he is the Author of it , and he it is that wee feed upon . Let us labour not to be straight receivers of the Sacrament , but sucke in abundance from Christ , with a great deale of delight ; That we may come together not for the worse but the better , considering what a great deale of strength and grace is required as very necessary for the maintaining of spirituall Life . THE Second Sermon . ISAIAH 25. 6. In this Mountaine shall the Lord of Hosts make unto all people a Feast of fat things , a Feast of Wines on the Lees , of fat things full of Marrow , of Wine on the Lees well refined . I Have shewed that Christ and his benefits are compared to a Feast , and in what respects they are fitly resembled by a Feast , and have prest that we should prepare for it , first by getting large hearts . Now in the second place that we may have comfort at this Feast , we must labour for spirituall appetite ; for to what end and purpose is that man at a Feast , that hath no stomack ? I shall therefore shew what meanes we are to use , to get eager stomacks and holy appetites after this Feast . 1. The Appetite is raised with soure things , as anguish of Spirit , and mournfulnesse of heart for sinne , if we will ever relish Christ aright we must labour to have a quick apprehension of our sinnes ; we must do as the Jewes did at the Passeover , They eat it with soure Herbs , that they might thereby have the sharper stomacks : So must we , we must cast our eyes into our owne hearts , and consider what vile wretches we are , how full of sinne and vanity , and this will be as soure Herbs to the Paschall Lambe . We must joyne the sweet benefits and privileges that wee have in Christ with the consideration of our owne wretched and miserable condition , and then this heavenly ordinance cannot but be sweet and comfortable to our soules . I beseech you enter into your owne soules and consider seriously under what guilt you lie , and this will whet your appetite . A full stomack despiseth the honey comb : but in this appetite there is sense of emptines , & from that sense of emptines paine , and from pain an earnest desire of satisfaction ; thus it is in spirituall things , we want Christ and all the spirituall comforts that flow from him : There is an emptines in us , and we see a need every day to feed upon the mercies of God in Christ . There is an emptines in our souls , & there must be a sense of that emptines , and pain from that sense , which must stir up a strong endeavour to follow after that that we doe desire . Then Christ indeed is sweet , when wee finde our soules hungring and thirsting after him . Againe , if so bee wee would have that appetite of Spirit that is fit for this Feast , wee must purge our souls from the corruptions of Flesh and spirit , perfecting holinesse in the feare of God ; we must cleanse our soules from those lusts and passions that dayly cleave unto them ; all crudities must be taken away that the edge of the stomack may not be flatted : for while these earthly carnall Corruptions lye upon the soule , we can expect no spirituall appetite to heavenly things . Let us therefore examine our selves what filth lies upon our soules , and what corrupt inclinations are there , that so they may be purged , and our desires be carryed fully after Christ in the Sacrament . Another means to get appetite is to consider throughly what is required of a Christian well to maintaine the trade of Christianity . It s another manner of thing than we we take it for to entertaine Communion with God , to performe holy Duties in an holy manner , to beare the yoke as a Christian should do . Here is a great deal of strength required : And because corruptions will mix themselves amongst our best performances , there must be a great deal of mercy from God to pardon them . And whence is all this but by the death of our blessed Savior Jesus Christ ? for his sake God hath a forbearing eye . Now if we consider what a degree of spirituall strength & vigor we should have to go through with these duties , this would sharpen our stomacks and spirituall appetites , to furnish our selves with grace from Christ to go through with these holy Services . There must be an exercising of all the duties of Christianity , which is an estate , that must be maintained with a great deale of charge , and labour . A man can doe no service acceptable to God , but by grace , and grace must feed the soule with fruitfull knowledge in the power of Faith , and when the soule feeleth a necessity of grace , oh then beloved , it hungers , and earnestly thirsteth after the love of God in Christ . Wee need to every Trade a great deale of knowledge , then surely the calling of Christianity needeth a great deale . A Christian must expect much both in Prosperity , and Adversity , as the Apostle saith , I have learned to want and to abound , to bee in honour , and to bee in disgrace , and I can doe all things through Christ that strengthens me . Now because there is so much goings out for the maintenance of Christianity , wee must also bring in much grace , and faith , and love , and holinesse , or else we shall never be able to uphold this condition . Where there is an exercise of Christianity , there willl be an appetite to heaven : that is our best calling , for when that we have done all that wee can , that that wee must have comfort from , is Christianity , therefore labour with all labour , to bee holy and able Christians . All other Callings are but for this present life , but that that is for eternity , is this Calling of Christianity : And this is onely to fit us here in this world for an everlasting condition of glory in the world to come . Again , if we would have a desire and appetite to heavenly things , we must labour to get acquaintance , and constantly converse with those that are good . The old Proverb is , Company will make a man fall to , especially the company of those that are better than our selves , for very emulation men will be doing as others doe . When men live amongst those whose hearts are framed this way , they must be equall . Conversation with those that have good relish of spirituall things , and shew forth grace in their lives , setteth an appetite upon our desires , to desire the same things that they doe . Thus St. Paul writeth to the Gentiles to stirre up the emulation of the Jewes . Therefore receive this likewise for the procuring of a spirituall appetite . To goe on . The next thing that may stirre up our desires to get an appetite to the best things , is seriously to consider , That we cannot tell how long we have to live , or may enjoy the benefit of the meanes of grace . Those that sit at Table and discourse away the greatest part of Dinner time in talke , had need at last to fall to so much the faster , by how much the more negligent they had been before in eating . We cannot tell how long we may enjoy this spirituall Feast that God makes for us ; therefore be stirred up to get spirituall appetites , for we know not how long God will spread a Table for us ; we know not how long we shall enjoy our lives , and if we be surprised on the suddaine , wee may suffer a spirituall Famine , a Famine of the soule if wee have nothing to comfort us before hand : And of all Famines a spirituall Famine is most grievous , most fearfull . Therefore doe as Ioseph did , and be wise . He in the seven yeares of Plenty , gathered for seven yeares of Famine that was to come upon the Land of Egypt . Alas , if we have nothing laid up before hand , what will be our end ? we shall lie open to Gods wrath and anger ; nothing can support our soules in the evill time : wherefore as you desire at that day to have comfort of those things yee shall stand most in need of , labour to get a good appetite : for to perish and starve at a Feast is a shame ; to famish in the liberty of the Gospell , and plenty of spirituall meat is shamefull , and dishonourable . Thus you see , beloved , ( not to be large in the point ) how you may procure such an appetite , as is fit for such an holy Feast . First , by getting a sense of sinne : Secondly , by seeing a necessity of Christ : Thirdly , by purging out those Lusts that lye upon the soul : Fourthly , by conversing with those that are spiritually minded : And lastly , by considering the time to come . It is not enough to have a stomack , but we must have a spirituall disposition of soule to heavenly things , as we have to outward things . Labour to have a taste of good things , and a distinguishing taste of heavenly things from other things : God is the God of nature , and hath furnished us with five senses , and as he hath given us sense to apprehend ▪ so he hath furnished the Creature with varieties of excellencies , suitable to all our severall sences ; he will not have objects in the Creature without sense , nor sence in man without objects : Hee hath furnished man with senses , and variety of senses , and given fit and proportionable objects for those senses : The soule also hath her sense , wheresoever there is life there is sense . God having given spirituall life to the soul , he doth maintain that life with spiritual food . As in a Feast there is sight , and the eie is not only fed there with rich furniture , but with variety of dainties ; the ear likewise , & the smel is satisfied , the one with Musick , the other with sweet savors . So in this Feast there is to delight both the eare , and the smell of the soule , the one with hearing the gracious promises of Jesus Christ , and the other in receiving the sweet savour of that sacrifice , that was offered up once for all ; nothing so sweet to the soule as the blessings of Christ ; he is sweet in the word , as the vessell that conveyeth him into our soules . Thus you see in this feast all the senses , the sight , the smell , the taste , and hearing , all are satisfied : and a great care had in the provision for the Feast , that our outward man may be pleased . And shall the Lord of Hosts make a Feast , and not content the whole man ? he is for our sight , if we have spirituall eyes to see ; the eare , if we have eares to heare ; all the senses are exercised here : What is the reason why carnall men cannot relish a pardon for sinne , and justification , and sanctification , and holinesse , nor goe boldly to God ? It may be they have good sweet notions of these , but they have no spirituall taste or relish of them , and all , because they want spirituall life ; None but a Christian can have spirituall taste answerable to a spirituall life . Taste is a kind of feeling , one of the most necessary senses , and a Christian cannot be without relish and feeling ; yea it is the very beeing of a Christian to have a taste of spirituall things : Of all other senses there is a stronger application in taste ; the other senses fetch their objects afarre off , but as for taste there is a neer application in it , and therefore most necessary : every life is maintained by tast . Taste and see how good the Lord is . Now taste doth two things , it doth relish that that is good , and disrelish the contrary ; there must be a spirituall taste to discerne of differences . There can be no spirituall taste , but it must know what is good and profitable for the soule , and what is not : because God will not have our tastes to be wronged , yee see what course he takes . First the eye seeth what things we taste on , and if the eye be displeased , so also is the smell . Thus God layeth before us spirituall things , knowledge of good and bad , and giveth us many caveats , and all because he would not have us to taste things hurtfull for the soule , nor poison instead of meate . Now when we have tasted that which is good , let us take heed it be not a taste onely , lest we fall into the sinne against the holy Ghost . Againe , beside taste , there must be a disgesting of what we taste , and that throughly , in our understandings , when we apprehend a thing to be true and good it must be disgested throughly into the affections . Love to the best things , must be above all other love whatsover , yet this must be disgested . Men oftentimes have sweet notions , but alas they are but notions , they doe not disgest them into their affections . It is the last disgestion that nourisheth , and when any spirituall truths are understood throughly , then comes in spirituall strength , and hereupon the soule comes and suckes in that virtue which is for the nourishment of it , thus it is in the soule , upon disgestion , there is nourishment . Againe there must be a faculty to retaine what wee have received , that it maybe disgested ; yee have many that love to heare , but they do not disgest . If there be nothing in the soule , nothing can be extracted , and therefore we must learne to retaine necessary truths , that so upon occasion they may come from the memory into the heart ; though indeed they are not in their proper place when they are in the memory only , yet notwithstanding if they are there , they may with ease be brought down into the soule . Then we must labour to walke in the strength of spirituall things . For what is the use of this Feast , but to cherish both soule and spirit ? the use of spirituall things which we have through Christ , is to cherish and enliven . It conveyeth strength to us , that we may walke in the strength of Christ , as Elias did fourty daies in the strength of his food . And consider , though in our consciences and conditions we have variety of changes , yet in Christ we have severall comforts suitable to all our severall conditions . If so be our sinnes trouble us , wee should watch over our selves , that wee be not overmuch cast downe , but feed upon spirituall things in consideration of pardon for sinne in the bloud of Christ ; this is the grand issue of all that Christ hath traced out in the forgivenesse of sinnes . He is not , he cannot be divided ; where he pardons sinnes , he sanctifieth ; where he sanctifieth , he writes his law in their hearts , so that there is a chaine of spirituall favours , where the first linke is , all the rest follow ; where forgivenesse of sinne is , there is the spirit , and that spirit sanctifieth , and comforts , and is an earnest of everlasting life ; therefore feed especially upon the favours of God , and get forgivenesse of sinnes , and then all the rest of the chaine of grace and spirituall life will follow . Sometimes wee stand in need of present grace and comfort , and we are undone if comforts and grace are not at hand , never considering the promises that are to come ; as that promise of Christ , I will be with thee to the end of the world , feare not ; No temptation shall befall us , but we shall have an issue out of it , and it shall worke together for the good of all those that feare God. This is Aquavitae●o ●o the soule of man , therefore the gracious promises of Christ and his holy Spirit wee should ever remember to get into our soules , for when all other comforts faile , then commeth in the comforts of the Spirit , who will be with us and uphold us in all extremities ; if we had nothing in this world to comfort our spirits , yet let us rejoyce in hope of glory to come . Our life is hid with Christ , wee have the hidden Manna , in him we rejoyce in hope of glory , Rom. 5. 2. And the way to maintaine a Christian holy life , is to make use of all the privileges of christianity , and of those promises that convey these privileges to our soules . Now that we may the better do this , observe continually what it is that hinders us , that we cannot feed upon spirituall things as we should doe , whatsoever it is , we must labour constantly to remove it . Now what must follow after this Feast ? why spirituall chearefulnesse ; if we finde this in our duties of Christianity , it is a signe we have fed upon spirituall things ; the nature of a spirituall Feast is to empty the foule of sinne , and to fill it full of gracious thoughts and actions ; instead thereof it moderates all things , it makes us use the world as if we used it not : when wee can do this , we may certainly know that our soules have tasted of abundance of benefit by this Feast . A man that hath no spirituall joy , is drowned , for the most part , in the contentments of the world ; drowned in riches and honours , and these are like to strong waters immoderately taken , instead of chearing the spirits , exhaust and kill them : He that hath the joy of heaven here by faith , is mortified to all other base delights , he only mindeth the things above , where Christ is , Col. 3. 1. And therefore the exhortation , or rather command , Seeke the things that are above , hath this promise in fit method annex'd unto it , and then all other things shall be cast in upon you : Riches and honours in the world ; and if not them , yet so much as is necessary , and mortification of our sinnes , and the lusts of the flesh . Againe , if we have fed upon spirituall things for our soules , we shall be thankfull ; that man that hath tasted how good and gracious the Lord hath bin to him in this world , and how full of joy and comfort he will be to him in another world , in consideration of this , his soule cannot choose but be thankfull to God. Here we see how to make this spirituall food fit for our soules , that Christ provideth for us : And if there be such joy as we have said there is in spirituall things , what use should we make further of them , but labour from hence to justifie the wayes of godlinesse against our owne false and carnall hearts , and against the slanderous imputations of the world ; when our hearts are ready to be false to us , and hanker after the contentments of the world , and are ready to say the best contentment that they can enjoy , is in the things below : Let us answer our base and false disputing hearts , that the waies of wisdome , the waies that God directs us to , they onely are the waies of pleasure . And Religion is that that makes the hearts of the children of men joyfull , and a good conscience onely makes a continuall feast , so long as man liveth ; but especially at the houre of death , when all the comforts of the world cease , then conscience standeth our friend . But the worlds objection is , that of all kind of men in the world , those that professe Religion are the most melancholy : But if it be so , it is because they are not religious enough , their sinnes are continually before their eyes ; they have pardon for sinne , and freedome from the guilt of sinne , but know it not ; they have good things , and doe not know them . And so in regard of spirituall comforts , Gods people may have spirituall joy , and inward consolation , and yet not know of it : there may be such a time when they may be sad , and droope , and that is , when they apprehend God doth not looke pleasantly upon them ; but the true character of a Christian is to be cheerfull , & none else can be truly chearefull or joyous : Joy is usurped by others , there is no comfort in them that can be said to be reall . All the joy of a man that is a carnall man , is but as it were the joy of a Traytor , he may come to the Sacraments , and feast with the rest of Gods people , but what mirth or joy can he have so long as the Master of the Feast frownes upon him ? Where Christ is not , there God is not reconciled ; no joy like that joy of him that is assured of the love of God in Christ . A man may sometime through ignorance want that joy that belongeth to him , Rejoyce ye righteous , and be glad ; it belongeth to those that are in Christ , and to the righteous to rejoyce , for joy is all their portion : They onely can justifie the waies of God , against all reproaches whatsoever ; but the eyes of carnall men are so held in blindnesse , that they can see no joy , no comfort in this course . As it is said of Austin before his conversion , hee was afraid to turne Christian indeed , lest he should want all those joyes and pleasures that the world did then afford him ; but after he was converted , then he could cry , Lord I have stayed too long from thee , and too long delayed from comming in to tast of the sweetnesse of Jesus Christ . Take a Christian at the worst , and he is better then another man , take him at the best . The worst condition of Gods children farre surpasseth the very best condition of gracelesse persons : The issue of things shall turn to his good , that is a member of Christ , a child of God , an heire of heaven ; The evill of evils is taken away from him ; take him at the worst , he is an heire of heaven , but take the wicked at the best , he is not a child of God , he is a stranger to God , he is as a branch cut off , and as miserable a wretch as ever Belshazzer in the midst of his cups , trembling and quaking with feare and astonishment when he saw the writing on the wall . When a man apprehends the wrath of God hanging over his head , though he were at the greatest feast in the world , and amongst those that make mirth and jollity , yet seeing vengeance ready to seize upon him , it cannot but dampe all his joy and all his carnall pleasures ; and therefore only a Christian hath a true title to this feast . I beseech you let us labour earnestly to have our part and portion in the things above ; but what shall they doe , that as yet apprehend no interest in Jesus Christ ? why , let them not be discouraged , for all are compelled to come in to this Feast ; both blind and lame , the servants are sent to bring them in : The most wretched people of all , God doth invite them ; all are called to come in to this Feast , that are sensible of their sinnes ; and that God requires at our hands , or else we can have no appetite to taste of this feast . God saith , come all ; I but saith the poore sinfull soule , I have no grace at all : why but yet come , buy without money ; the feast is free , Gods thoughts are not as thy thoughts are , but as heaven is high above the earth , even so are his thoughts above thy thoughts . Poore wretch thou thinkest thou hast led a wicked life , and so thou hast ; I but now come in , God hath invited thee , and he will not alwaies be inviting thee : therefore come in , and study the excellencies of Christ . When such persons as these see they need mercy , and grace , and reconciliation , and must either have it , or else be damned for ever ; now they are earnest to study the favour and love of God in Christ ; now they bestirre themselves to get peace of conscience , and joy in the Holy Ghost ; now they see salvation to be founded onely on Christ , and all other excellencies belonging to Christianity ; and therefore he goeth constantly provided with grace and holinesse , so in this life , that he may not lose his part in glory in the life to come . Think of this and pray for it , as they in the Gospell , Lord evermore give us of that bread ; here is hope that thou maist be saved , because thou art invited to come in : to what end is the ministry of the Gospel , but to intreat thee to be reconciled ? Oh let this worke upon our soules , when we heare of the excellencies of these things , and together with them consider of the necessity that is cast upon us to obtaine them , and that we must have them or else be damned eternally : Wee must doe as the Leapers did , who said one to another , Why sit we here till we die ; if we say wee will enter into the City , why the famine is in the City , and we shall die there , and if we sit still here , wee shall also die , now what course tooke they ? They said one to another , let us enter into the campe of the Syrians , there is meat to feed us . So saith the soule , if I goe into the City of the world , there I shall be starved , if I sit still , I shall also perish ; what shall I now doe , I will venture upon Jesus Christ , he hath food that endures to eternall life , and if I perish there , I perish ; If I have not Christ I must die , the wrath of God hangeth over my head , and I cannot escape . Alas poore soule , now thou seest thy wretchednesse , cast thy selfe upon him , and come in : If thou venturest , thou canst but die , adventure therefore , put thy selfe upon Gods mercy , for he is gracious and full of compassion . Those that have given up themselves to Christ , let them study to honour God , and Christ , by taking those comforts that are allotted to them . When any man inviteth us to a Feast , he knoweth if we respect him , wee will fall too : God hath bestowed his Sonne upon us , and will he not with him give us all things ? let us not therefore dishonour the bounty of our good God , but come in , and labour to have our hearts more and more inlarged with the consideration of the excellency of these eternall comforts . The fulnesse of Christ is able to satisfie the soule , though it were a thousand times larger then it is . If it were possible that wee could get the capacity of Angels , it could not be sufficient to shew forth the fulnesse of pleasures that are provided for a Christian ; let us therefore labour with all labour to open our hearts to entertaine these joyes , for we cannot honour God more then of his bounty to receive thankfully what he freely offers . To taste plentifully in the covenant of grace , of these riches , and joy , and hope of things to come , glorious above all that we are able to thinke of : I say , this is the way to honour God under the Gospel of hope , of things that are infinite , the more we take , the more we may take , and the more we honour him that giveth . Let us therefore enter deeply into our speciall sinnes , there is no feare of despaire ; thinke of all thy wants , and of all thy sins , let them be never so many , yet there is more to be had in Christ , then there can be wanting in thee . The soule that thinkes it selfe full of wants , is the richest soule , and that that apprehendeth no want at all , no need of grace or Christ , is alwaies sent empty away ; grieve therefore for thy sinnes , and then joy that thou hast grieved , and goe to God for the supply of all thy wants . The seeds of joy and of comfort are sowne in teares , and griefe in this world , but yet we know we shall reape in joy in the world to come . Remember this , we have we know not what to goe through withall in this valley of teares . That speech of Barzillai was good and excellent , who being by David himselfe invited to the Court , answered , I am now growne old , I am not fit for the Court , for my senses are decayed and gone ; even so the time will come when our sense of relishing earthly pleasures will utterly be lost , we are sure to goe to our graves , and we know not what particular trouble we may meet with in this world , and goe through , if we live to a full age . Alas , what are all comforts here , to the comforts of eternity : when our daies are spent on earth , then comes in the eternity of pleasure , or everlasting sorrow . Oh then , if ( when we shall leave all behind us ) we have the joy of the holy Ghost in our hearts , it will advance us above all the suggestions of sinne or Satan , and bring us chearefully above to the tribunall seat of Christ . Labour therefore to have a spirituall relish of soule , to grow in grace and comforts of the holy Ghost , for the time will come when we shall wish that we had had more then we have , every one will repent of loosenes and slacknes in the waies of holinesse : Therefore let us labour earnestly to be good husbands for our soules for the time to come . THE Third Sermon . ISAIAH 25. 6 , 7. And in this Mountaine shall the Lord of Hosts make unto all people a Feast , &c. And he will destroy in this Mountaine the face of the covering cast over all people , and the vaile that is spread over all Nations . I Have heretofore spoken of the Feast that God makes to his Church , specially in the later times , which was specially performed at the first comming of Christ , when the Gentiles came in : But the consummation and perfection of all will be at the day of judgement , then God will spread a Table for his to all eternity . We have spoken heretofore at large of the resemblance of spirituall good things , by this comparison of a Feast , God sets out spirituall things by outward , because wee cannot otherwise conceive of them : the best things in grace , by the best , and sweetest things in Nature . And thus God enters into our soules by our senses , as we see in the Sacrament . But wee have spoken at large of this : Our care must be to have a speciall taste , a spirituall appetite , to relish this Feast that God provides ; naturally wee are distastfull , we relish not spirituall , and heavenly things , we savor not the things of God. And the spirit of God must alter our savor , and taste as he doth ; wheresoever there is spirituall life , there is spirituall relish of heavenly truths . Now let me adde this further , that though it be made by God , yet we must bring something to this Feast : Christ feasteth with us , as yee have Rev. 3. he sups with us , not that wee have grace from our selves , or can bring any thing , he bringeth his own provision , with him when hee suppeth with us ; But yet by the Covenant of grace whereby he enters into termes of friendship with us , we must sup with him , wee must have grace to entertaine him , though it is at his owne cost ; yet we must have something : he doth not require us to pay our debts , but he giveth us wherewith , secretly he bids us come , but giveth a secret Messenger to draw us ; he sends his spirit certainly ; certainly hee will have us bring somthing when wee come to feast , but it is of his owne giving : And that we are to bring , is humble and empty soules , ( wherein we are to delight our selves in sense of our unworthinesse , ) and the spirit of faith to believe his promises ; that pleaseth him when we can honour him with a Spirit of Faith , and then a Spirit of Love , and new Obedience , springing from a Spirit of Faith and Love : these bee the things Christ requires wee should have . Our soules must be thus furnished that Christ may delight to dwell with us : And therefore it is a good importuning of God ; Lord I desire thou shouldest dwell in mee , and prepare my soule as a fit Temple , vouchsafe me the graces thou delightest in , and delightest to dwell in . So wee may begge of God his Holy Spirit to furnish our soules , so as he may dwell , and delight in us . But we have spoken largely of the former Verse , I will now speak of the next that followeth . And I will destroy in this Mountaine the face of covering cast over all people , and the vaile spread over all nations , to swallow up death in victory , the Lord will wipe away teares from all faces , and the rebukes of his people shall be taken from the earth , for the Lord hath spoken it . These depend one upon another , being the severall Services of the Feast . He promiseth a Feast in the sixth Verse . And what be the severall Services . He will destroy in this mountaine , this Church , the face of covering cast over all people , &c. Hee will take away the vaile of Ignorance , and unbeliefe , that they may have speciall sight of heavenly things , without which they cannot relish heavenly things , they can take no joy at this Feast . And then , because there can be no Feast , where there is the greatest enemy in force and power , he swallowes up death in victorie . Death keeps us in feare all our life time , that that swalloweth up all Kings and Monarchs ; the terror of the World Death shall bee , and is swallowed up by our head , Christ , and shall be swallowed up by us in victory . In the meane time we are subject to many sorrowes which cause teares ; for teares are but drops that issue from that cloud of sorrow : And sorrow we have alwayes in this world , either from our sinnes , or miseries , or simpathy in teares of that kinde . Well , the time will come that teares shall bee wiped away , and the cause of teares ; all sorrow for our owne sinnes , for our own misery , and for simpathizing with the times wherein we live . Our time shall bee hereafter at the day of the resurrection , when all teares shall be wiped from our eyes : God will performe that office of a mother to wipe the childrens eyes , or of a Nurse to take away all cause of grief whatsoever , else it cannot be a perfect feast . I but there is reproaches cast upon Religion , and religious persons , it goeth under a vaile of reproach , and the best things are not seene in their owne colours , nor the worst things , they go under vizards here . But the time will come , that the rebukes of his people shall be taken away . The good things as they are best , so shall they be knowne to bee so : And sinne , and base courses , as they are bad , and as they are from Hell , so they shall be knowne to be ; every thing shall appear in its owne colours , things shall not goe masked any longer . And what is the seal of all this ? The seal of it is , The mouth of the Lord hath spoken it ; truth it selfe hath spoken it , and therefore it must needs be , Jehovah that can give a being to all things , he hath said it . Wee have heard why the Church is called a Mountaine . He will destroy , or swallow up , as the word may signifie , the face of covering , or the covering of the face ; the vaile which is the covering of the face , and particularly exprest in that terme , alwayes , the vaile that is spread over all Nations . God will take away the spirituall vaile that covers the Soules of his people , that is between them and divine truths . It hath allusion to that of Exodus 34 , about Moses when he came from the Mount , he had a vaile , for the people could not behold him , hee had a glory put upon his face , that they could not look upon him with a direct eye , and therefore he was faine to put a vail upon his face , to shew that the Jews could not see , as Paul interprets it , 2 Cor. 3. 15. To this day , saith hee , when Moses is read , there is a vaile put upon their hearts ; they could not see that the Law was a Schoole-master to bring to Christ , the Ceremoniall Law , and the Morall Law. God had a blessed end by the curse of it , to bring them to Christ : They rested in the vaile , their sight was terminated in the vaile , they could not see through to the end and scope of it . Neverthelesse , when they shall turne to the Lord , the vaile shall be taken away . From the words consider first of all , that naturally there is a vaile of ignorance upon the soule . Secondly , God doth take away his vaile , and God by his Spirit onely can doe it . Thirdly , that this is onely in his Church : And where this vaile of ignorance is taken off , there is feasting with God , and spirituall joy , and delight in the best order : And where it is taken off , there is none of it . First of all by nature there is a vaile of covering over all mens spirits . To understand this better , let us unfold the termes of vaile a little . There is a vaile either upon the things themselves that are to bee seen , or upon the soule which should behold them : The vaile of things themselves is when they be hidden altogether , or in part , when we know part , and are ignorant of part . And this vaile upon the things ariseth from the weak apprehension of them , when they are not represented in cleare expressions but in obscurity of words , or in types . When we see them onely in types , or obscure phrases , which hideth sometime the sight of the thing it selfe ; The manner of Speech sometimes casteth a vaile on things ; for our Saviour Christ spake in Parables , which were like the cloud darke on the one side , light on the other , darke towards the Egyptians , light towards the Israelites : So some expressions of Scripture have a light side , that onely the godly see , and a darke side , that other men good wit ( as naturall men ) see not . Againe , there is a vaile upon the Soule , and upon the Sight ; if the things be vailed , or the sight vailed , there is no sight . Now the soule is vailed , when we be ignorant , and unbeleeving , when we are ignorant of what is spoken and revealed , or when we know the termes of it , and yet beleeve it not . Now this vaile of ignorance , and unbeliefe , continueth in all unregenerate men , untill grace takes away the vaile . Besides , before a thing can be seene , the object must not onely be made cleare , and the eye-sight too , but there must be Lumen deferens , a light to carry the object to the eye : If that be not wee cannot see . As the Egyptians in the three dayes of darknesse , had their eyes , but there wanted light to represent the object ; And therefore they could not goe neare one to another ; it is the light and not sight ; if there be sight , and no light to carry and convey the object , we cannot say there is sight . That which answereth to this vaile , is the vaile of Scripture , whereby heavenly things are set out by a mistery ; a mistery is , when something is openly shewed , and something hidden . When something is concealed , as in the Sacrament , they be mysteries : we see the bread , we see the wine , but under the bread and wine other things are intended ; the breaking of the body of Christ , and the shedding of his bloud , and in that the love and mercy of God in Christ , in giving him to death for us ; and Christs love to give himself to satisfie Divine Justice : these be the things intended , which onely the soule sees and apprehendeth . And so all things in the Church indeed are mysteries , the incarnation of Christ , the union of both natures , that Christ should save the world by such a way as he did , that he should bring us to glory by shame , to life , by death , to blessing and happinesse , by being a curse for us ; it is a mystery to bring contrary out of contrary : That so glorious a person as God , should be covered with our weake and sinnefull nature : it was a mystery , the Jewes stumbled at it ; light came , and the darkenesse could not comprehend the light . And as Christ was a mystery himselfe , so the Church is a mystery , that God should so much delight in a company of poore men , the off-scowring of the world , to make them temples of his holy Spirit , and heires of heaven , men that were under the scorne of the world : this is a mystery , so all is mysticall , the head , the members , the body , the Church , and every particular point of Religion ; there is a mystery in repentance , no man knoweth what sorrow for sin is , but the true gracious person ; no man knowes what it is to believe , but he that hath an heart to believe ; no man knoweth what peace of conscience and joy of the holy Ghost is , but those that feele it ; so that is a mystery . And therefore great is the mystery of godlinesse , saith the Apostle , not onely in the points themselves , but even the practice of Religion is a mystery too . Repentance , and Faith , and new obedience , and love , and the comforts of Religion , are all mysteries ; there is a vaile upon them in all these points , that a carnall man cannot see them . You see then in what sense there is a vaile of the things , and in what sense there is a vaile on mens hearts ; that is , either the things themselves are hid , or if the things be open , they want sight , and light of knowledge , and they want faith to believe . Beloved , we live in times that the object is cleare to us , the things themselves are made cleare : as who knoweth not what Christ is , and the notion of the incarnation , and of the union with him ; wee know them notionally , they be opened and revealed to us very clearely , all the articles of faith , and misteries of Religion ; so that there is no obscurity in the object , the things are cleare , specially in these places of knowledge : But yet notwithstanding there is a vaile upon the soule . The soule of every man that is not graciously wrought upon by the spirit of God , hath a vaile of ignorance , and unbeliefe . First of all , of Ignorance . There is a vaile of ignorance in many , and in all men naturally a vaile of ignorance of spirituall things ; for unlesse they be revealed , they can never be knowne to Angels themselves : The Angels themselves know not the Gospell till it be opened , and therefore they be students in it continually ; and the best men in the world know nothing in the Gospell further then it is revealed ; but there is a vaile of ignorance upon them that know these things notionally , because they do not know them as they should know them ; they doe not know them in propria specie , spirituall and heavenly things as spirituall and heavenly things : they doe not know spirituall things as spirituall things , they have a humane knowledge of spirituall things . Those that want grace , they know the Grammer of the Scripture and Divinity , and they know how to discourse as Schoolemen doe , from one thing to another , and to argue ; they know the Logicke and Rhetoricke of the Scripture , but they sticke in the stile , there is something they are ignorant of : That is , they have not an eye of knowledge , as wee call it ; they doe not see the things themselves , but onely they see things by another bodies spirit , and they have no light of their owne : And so no man knoweth naturally but the children of God what originall sinne is , what corruption of nature is , nor knowes sinne in its owne odious colours , to be filthy , and to be dangerous as it is ; to draw the curse and vengeance of God upon it , this is not knowne , but by the spirit revealing the odiousnesse of sinne , that the soule may apprehend it , as Christ did when he suffered for it , and as God doth . A gracious man seeth it as God seeth it , because by the spirit of God hee seeth the filthinesse and odiousnesse of it , and the danger it draweth after it . And so in any points of Religion naturally , a man sees not them spiritually , as they are , and as God sees them , but he seeth them by a humane light ; hee seeth heavenly things by a humane light , notionally , and meerely to discourse of them , he seeth not intritively into the things themselves , he seeth them sub aliena specie , under another representation then their owne ; onely a godly man seeth spirituall things as the spirit of God , and seeth them as they are , knowes sinne as it is , knoweth grace to be as it is , and knoweth faith ; what it is to believe , what it is to have peace of conscience , and the pardon of sinnes : he knoweth these things in some sense intritively , though not so as he shall doe when he shall see these things in heaven , when he shall see face to face . There is a great difference in it , hee sees them intritively , in respect of the knowledge of other men , though he sees but in a glasse , in regard of the knowledge hee shall have in heaven : As Saint Paul saith , for wee see but as in a glasse ; but he that sees in a glasse seeth more life , then he that sees the dead picture of a man : So though we see but in a glasse heavenly things , yet wee see them better then those that see them in a dead notion ; though it be nothing to the knowledge wee shall have in heaven , yet it is incomparable above the knowledge of any carnall naturall man upon the earth . Againe , naturally men have vailes of ignorance upon the most divine things ; of spirituall things , such as is union , and as is the communion between Christ and us , and the mystery of regeneration in the new creature , such as is the joy in the holy Ghost , the inward peace of conscience . I will not name the particulars to insist on them , but give you onely an iustance ; though they know the notion of these things , yet they are altogether ignorant of them : their knowledge is a meere outward light , it is a light radicated in the soule ; It is not as the light of the Moone , which receiveth light from the Sunne , but it is a light radicated and incorporated into the soule , as the light of the Sunne is by the spirit , it is in the soule ; it is not onely upon the soule , but in the soule ; the heart sees and feeleth , and knoweth divine truths : there is a power and vertue in the sight and knowledge of a gracious man , there is none in the knowledge of a carnall man. The light of a candle hath a light in it , but no vertue at all goeth with it ; but the light of the Sunne , and the light of the starres , they have a speciall vertue , they have heate with them , and they have an influence in a speciall kind on inferiour bodies working together with the light ; So it is with heavenly apprehension and knowledge , it actually conveyeth light but with the light there is a blessed and gracious influence , there is heate and efficacy with that light . But though a carnall man know all the body of divinity , yet it is a meere light without heat , a light without influence : It is not experimentall . As a blind man can talke of colours , if he be a Scholler , and describe them better then he that hath his eyes , he being not a Schollar : but he that hath his eyes can can judge of colours a great deale better . Oftentimes by booke a Schollar can tell you forraigne countries , better than he that hath travelled , yet the traveller that hath bin there , can tell them more distinctly ; So he that is experienced in that kind , though a stranger , can measure another mans ground better then himselfe , he can tell you here is so many Acres ; but he that possesseth them knowes the goodnesse of them , the worth of them , and improveth them to his owne good . And so it is with many , they can measure the points of Religion , and define , and divide them ; I but the poor Christian can taste , can feele them , can relish and improve them : his knowledge is a knowledge with interest , but other mens knowledge is a knowledge with no interest or experience at all : So that there is naturally a vaile of ignorance on the heart of every naturall man. Christianity is a mystery ; till conversion there is a mystery in every point of Religion : none know what repentance is , but a repentant sinner ; all the bookes in the world cannot informe the heart what sin is , or what sorrow is . A sicke man knoweth what a disease is better then all Physicians , for he feeleth it ; no man knoweth what faith is but the true believer : there is a mystery also in love . Godlinesse is called a mystery , not onely for the notionall , but the practicall part of it ; why doe not men more solace themselves in the transcendent things of Religion , which may ravish Angels . Alas , there is a vaile over their soule , that they doe not know them , or not experimentally they have no taste or feeling of them . And so there is a vaile of unbeliefe ; there is no man without grace , that believeth truly what he knoweth , but he believeth in the generall onely , he beleeveth things so farre forth , as they crosse not his lusts . But when particular truths are inforced on a carnall man , his lusts doe overbeare all his knowledge , and he hath a secret scorne arising in his heart , whereby he derideth those truths , and goeth against them , and makes him thinke certainly these be not true , and therefore he beleeveth them not . If a man by nature beleeved the truths he saith he knoweth , he would not goe directly against them : But the ground of this is , there is a mist of sinnefull lusts that are raised out of the soule , that darkens the soule , that at the present time the soule is atheisticall , and full of unbeliefe ; for there is no sin but ignorance and unbeliefe breatheth it into the soule , and maketh way for it ; For if a man knew what he were about , and apprehended that God saw him , and the danger of it , he would never sinne . There is no sinne without an error in judgement , there is a vaile of ignorance and unbeliefe ; what creature will run into a pit when he seeth it open ? what creature will runne into the fire , the most dull creature ? Man will not run into that danger that is open to the eye of the soule , if there were not a vaile of ignorance , at least unbeliefe , at that time upon the soule . All sinne supposeth error . And this should make us hate sinne the more , whensoever we sinne , specially against our conscience ; there is atheisme in the soule at that time , and there is unbeliefe : we beleeve not truth it self ; no sinner but calleth truth into question : when he sinneth , he denieth it , or questioneth it ; and therefore there is a vaile on every man naturally over his heart by ignorance and unbeliefe . The truths themselves are cleare , God is cleare , and the Gospel is light , Mens , Lux , you know they know things in the object , but in us there is darkenesse in our understandings ; and therefore the Scripture saith not , wee are darke onely , but darknesse it selfe . The clouds that arise , are like the mists that doe interpose between our soules , and divine things , arising from our own hearts ; & the love of sinfull things raise such a cloud , that we know not , or else believe not what is spoken . To proceed , God onely can reveale and take away the vaile of ignorance , and unbeliefe from off the soule : I will speake specially of this vaile . The reason is , there is such a naturall unsuitablenesse between the soule and heavenly light , and heavenly truths , that unlesse God opens the eye of the soule , and puts a new eye into the soule , it can never know or discerne of heavenly things ; there must be an eye suitable to the light , else there will never be sight of it . Now God can create a new spirituall eye to discerne of spirituall things , which a naturall eye cannot ; who can see things invisible ? Divine things are invisible to naturall eyes , there is no suitablenesse : he that must reveale these , and take away the vaile , must create new light within , as well as a light without ; now God , and only God , that created light out of darknesse , can create light in the soule . Let there be light . Hee only can create a spirituall eye , to see the things that to nature are visible . There be four things in sight . 1. The object to be beheld . 2. The light that conveyeth it . 3. The organ that receiveth it . 4. And the light of the eye to meet the light without . So it is in the soule together with divine truths , there must be light to discover them ; for light is the first visible thing that discovers it selfe and all things else : And then there must be a light in the soule to judge of them , and this light must be suitable . A carnall base spirit judgeth of spirituall things carnally , like himselfe , because he hath not light in his owne spirit : The things are spirituall , his eye is carnall , he hath not a light in his eye suitable to the object , and therefore he cannot judge of them ; for the Scripture saith plainly , they are spiritually discerned . Therefore a carnall person hath carnall conceptions of spirituall things , as an holy man doth spiritualize things by a spirituall conception of them . There be degrees of discerning things . The highest degree is to see things face to face as they be in heaven ; The next to that is to see them in a glasse : for there I see the motion and true species of a man , though not so clearly , as when I see him face to face ; therefore We soone forget the species of it in a glasse . Wee have more fixednesse of the other , because there is more reality : We see things put into Water , and that is lesse ; but then there is a sight of man in Pictures , which is lesse than the rest , because we see not the motion . It is even so , a carnall man scarce sees the dead resemblance of things . In Moses time , they saw things in water as it were blindly , though true : but we see things in a glasse of truth , as clearly as possibly we can in this world . In heaven wee shall see face to face , shall see him as he is : And then will be the joy of this excellent Feast , and the consummation of all sweet promises , which here we can but have a taste of . So that is the first reason of it , that God is onely the taker away of the vaile , which ariseth from the unsuitablenesse between the soule , and divine Truths . There is nothing in the heart of man , but a contrariety to divine light . The very naturall knowledge , that is contrary , naturall Conscience that onely checketh for grosse sinnes , but not for spirituall sinnes : Obedience and Civill life , that makes a man full of pride , and armeth him against selfe-denyall , and against the righteousnesse of Christ , and Justification . There is nothing in the soule , but ( without grace ) riseth against the soule in divine things . Againe , there is such disproportion between the soule being full of sinne , and guiltinesse , and heavenly things , that are so great , that the heart of man will not believe , unlesse God convinceth the soule , that God is so good and gracious , though they be great and excellent , yet God will bestow them upon our soules , and therefore he sendeth the Spirit , that over-powers the soule , though it bee full of feare , and guilt , that sinne contracts . Though we be never so unworthy , he will magnifie his grace to poore sinners , and without that the soule will never believe , there is such an infinite disproportion betweene the soule and the things , between the sinfull soule and the spirit , so that God must over-power the soule to make it believe . The Scripture is full of this : As we are naturally ignorant , and full of unbeliefe : so God onely can over-power the soule , and take away the vaile of Ignorance . All the Angels in heaven , and all the Creatures in the world , the most skilfull men in the world cannot bring light into the soule , they cannot bring light into the heart ; they can speake of divine things , but they understand them little , but to bring light into the heart , that the heart may taste of them , and yield obedience to believe , that they cannot doe . And therefore all Gods children they bee Theodidactoi , taught of God ; God onely hath the privilege to teach the heart , to bend and bow the heart to believe . So that God onely by his Spirit takes away the vaile of ignorance and unbeliefe . Now the third thing is , that this is peculiar to the Church , and to the Children of God , to have the vaile taken off . In this Mountaine , saith the Scripture , the vail of all Faces shall be swallowed up , or taken away . I partly shewed in the former point , that it is peculiar to Gods Children to have the vaile taken off . There is a vailin all things , either the things be hid from them , as amongst the Gentiles , or if the things bee revealed , there is a vaile upon the heart , their lusts raise up a cloud , which untill God subdue by the holy Spirit , they bee darke , yea darknesse it selfe . Goshen was onely light , when all Egypt was in darknesse : so there is light onely in the Church , and all other parts in the world are in darknesse : And amongst men in the Church there is a darknesse upon the soule of unregenerate men , that bee not sanctified , and subdued by the Spirit of God. And all godly men are lightsome , nay they be lights in the world . As wicked men are darknesse , so gracious men by the Spirit of God , are made lights of the world from him that is the true light , Christ himselfe . It is peculiar to the Church to know the greatest good , and the greatest evill . It is no where but in the Church , who are the people of God. None but Gods Elect can know the greatest evill , that is sinne , which the Spirit of God revealeth : And the greatest good , that is Gods mercy in Christ , and sanctifying grace . The same Spirit doth both : As light doth discover foul things , as well as faire ; so the same Spirit of God discovers the loathsomenesse of sinne , and the sweetnesse of grace . Where the one is , there is never the other ; where there is not truely a deep discerning of sinne , there is never knowledge of grace ; there is none but in the Church , those that have the Spirit of illumination , they have sanctification likewise . We shall make use of all together . You see then what naturally we are , and that Gods grace must take away the vaile , and this is from all them within the Church , and in the Church those whom God is pleased to sanctifie . In the fourth place . Where this vaile is taken off from any , there is with it spirituall joy , and feasting , as here he joyneth them both together . I will make a feast of fat things , and will take away the vaile . The reason of the connexion of this , is that same Spirit , that is a Spirit of Revelations , is a Spirit of Comfort : And the same Spirit that is the Spirit of Comfort , is a Spirit of Revelation : All sweetnesse that the soule relisheth , commeth from light , and all light that is spirituall conveyeth sweetnesse both together . Beloved , there is a marvailous sweetnesse in divine Truths , in Christ is all marrow , and in Religion forgivenesse of sinnes , and inward peace , and joy , and grace , fitting us to be like to Christ , and for heaven , they be incredibly sweet , they bee all marrow . I but they are onely so to them that know them ; now Gods Spirit that revealeth these things to us , doth breed a taste in the soule . The Spirit of illumination of Gods Children is a Spirit of sanctification likewise ; and that sanctification alters the taste , and relish of the will and affections , that with discovery of these things , there is a taste , and relish of them . It is sapida Scientia , a savory knowledge they have : And therefore where he maketh a Feast , he taketh away the vaile ; and where hee takes away the vaile hee makes a Feast : what a wonderfull satisfaction hath the soule , when the vaile is taken off , to see God in Christ reconciled , to see sin pardoned , to see the beginnings of grace , which shall bee finished , and accomplished in glory , to discerne that peace which passeth understanding , &c. What a marvellous sweetnesse are in these things ? They cannot be revealed to the knowledge spiritually , but there is a Feast in the soule , wherein the soule doth solace it selfe ; so both these goe together . And therefore we should not rest in that revealing that doth not bring a savor with it to the soule ; undoubtedly , that knowledge hath no solace and comfort for the soule that is not by divine Revelation of heavenly truths . We see the dependence of these one upon another : Then let us make this Use of all . Since there is a vail over all men by nature , the work of ignorance and unbeliefe , and since God onely taketh it away by his Holy Spirit , and since that onely those that be godly and sanctified have this taken off : While this is , there is a spirituall feast , joy , and comfort , and strength ; then let us labour to have this vaile taken off , let us labour to have the eyes of our understandings enlightned to have our hearts subdued to believe , let us take notice of our naturall condition . We are drowned and inwarpt in darknesse , the best of us all : It is not having knowledge what wee are by nature , it is not any knowledge that can bring us to heaven , there must be a revelation , a taking away of the vaile . How many content themselves with common light of Education and traditionary knowledge ; so they were bred and catechized , and under such a Ministery , but for spirituall knowledge of spirituall things , how little is it cared for ; And yet this is necessary to salvation . There is great occasion to presie this , that we rest not in common knowledge . If Religion be not knowne to purpose , its like Lightning , which directs not a man in his way , but dazles him , and puts him quite out of his way . Many have flashes of knowledge that affect them a little : but this affection is soon gone , and directs them not a whit in the wayes of life ; and therefore labour that the will and affections may be subject . Beg of God a fleshy heart , an heart yeelding to the truth . We know eare-truths will harden ; as none is harder than a common formall Christian . A man had better fall into the hands of Papists , than into the hands of a formall hypocriticall Christian . Why ? they pride themselves in their profession . No Persecuters worse than the Scribes and Pharisees , that stood in their own light . They were more cruell than Pilate : And therefore if wee bee informed , but not truly transformed ; to love the truth we know , and hate the evill we know , it maketh us worse . And then it inrageth men the more : The more they know , the more they be enraged . Men when truths be prest , which they purpose not to obey , they fret against the Ordinance , and cast stones , as it were in the face of truth . When Physick doth raise humors , but is not strong enough to carry them away , they indanger the body ; And where light is not strong enough to dispell corruption when it raiseth corruption , it inrageth it . When men know Truth and are not moulded into it , they first rage against it , and then by little and little fall from it , and grow extreme enemies to it . It s a dangerous thing therefore to rest in naked knowledge . Beg then of God that he would take away the vaile of ignorance and unbeliefe , that light and life may goe together , and so wee shall be fit to feast with the Lord. Now that we may have true saving knowledge , first we must attend meekly upon Gods Ordinances , which be sanctified to this end to let in light to the soule . Will we know sinne and our state by nature , and how to come out of it , then together with this Revelation must come an heavenly strength into the soule , a heavenly taste , and relish , and therefore attend upon the Ordinances ; And labour for an humble soule , empty of our selves ; And doe not think to break into heavenly things with strength of parts , God must reveal , God must take away the vaile only by his holy Spirit in the Ordinance . The vaile is taken away from the oject , in opening of Truths ; but the vaile must bee taken away from the object , and from the heart too , there must bee knowledge of the object , as well as an object ; the object must bee sanctified , and fitted to the persons , else divine Truths will never be understood divinely , nor spirituall Truths spiritually : Labour to be emptied of your selves . In what measure we are emptied of our self-conceitednesse , and understanding , wee bee fill'd in divine things : in what measure we are emptied of our selves , we are filled with the Spirit of God , and knowledge , and grace . As a vessell in what measure it is emptied , in that measure it is fit to be fill'd with more supervenient liquor : so in what measure we grow in self-denyall , and humility , in that measure wee are filled likewise with knowledge . He will teach an humble soule that stands not in its own light , what it is to repent , to believe , to love ; what it is to be patient under the Crosse , what it is to live holily , and dye comfortably . The Spirit of God will teach an humble selfe-denying soule all these things , and therefore labour for an humble empty soule , and not to cast our selves too much into the sinnes , and fashions of the times ; As the Apostle Rom. 12. Be not conformed to this world , but be yee transformed by the renewing of your minde , &c. When a man casteth himselfe into the mould of the times , and will live as the rest doe , he shall never understand the secrets of God , and the good pleasure of God ; for the world must be condemned . The world goeth the broad way : And therefore we must not consider what others doe , but what God teacheth us to do . And adde to this ; What we know , let us labour to practise , Iohn 7. 17. But he that doth the will of my Father , shall know of every Doctrine whether it be of God or no. We must doe , and we shall know : But can wee doe , before we know ? The meaning is this , that we have first , breeding and education , and some light of the Spirit turneth it presently to practice , by obedience to that knowledge . And then you shall know more , hee that doth these things , hee shall know all : They shall know that doe practice what they know already . To him that hath shall be given ; That is , to him that hath some knowledge , and putteth in practice what he hath , God will increase the talent of his knowledge ; hee shall know more and more till God revealeth himselfe fully in the world to come : And therefore be faithfull to our selves , and true to the knowledge we have , love it , and put it into practice when divine truths are discovered , let the heart affect them , lest God giveth us up to believe lies . We have many given up to this sinne , because when truths are revealed , they give way to their owne proud scornfull hearts , they know not the love of the truth . God knoweth what a jewell the Truth is , and since they despise it , God giveth them up to believe lies : and take heed , practice what we know , and love what we know , entertaine it with a loving affection . A loving affection is the Casket of this jewell , if we entertain it not in love , it removes from us its Station , and being gone , God will remove us into darknesse . And remember it is God that taketh away the vaile of ignorance and unbeliefe : And therefore make this use of it , to make our Studies , and Closets , Oratories , not to come to Divine Truths , to out-wrastle the excellency of them with our owne wits ; but to pray to God , as you have Psal . 119. Open mine eyes , and reveale thy truth . And St. Paul prayeth for the Spirit of Revelation , 1 Ephes . 19. And so desire God to reveale , and take away the vaile from us , that he will open divine Truths to our soules ; that since he hath the Key of David , that opens , and no man shutteth , that he would open our understandings , to conceive things , and our hearts to believe . He hath the onely Key of the soule , we can shut our souls , but cannot open them againe : so we can shut our hearts to divine Truths , we can naturally doe this , but open them without the help of the Spirit we cannot : He can open our understandings , as he did the Disciples : He can open our Hearts to believe , he can doe it , and will do it . If we seek to him , he will not put back the humble desires of them that feare him ; And therefore for heavenly light and heavenly revelation , all the teaching of the men of the world cannot do it . If we know no more than wee can have by Bookes , and men that teach us , wee shall never come to Heaven ; but wee must have God teach the heart , as well as the Braine , hee must teach not onely the Truths themselves , as they bee discovered , but the love of them , the faith in them , the practice of them , and hee onely can doe this , hee only can teach the heart , hee onely can discover the bent of the heart , and Satans wiles that cast a cloud upon the understanding , the Spirit onely can doe it ; and therefore in all our endeavours labour to get knowledge , and joyne holinesse and divine grace , and pray to God that he would reveale the mystery of salvation to us . But how shall we know whether we have this heavenly light and revelation , or no ? Whether the vaile be yet upon our hearts or no ? I will not be long in the point . Wee may know it by this : The Apostle Peter●aith ●aith to expresse the vertue of Gods power , he hath called us out of darknesse to his marvelous light . The soule that hath the vaile taken from it , there is a marvelling at the goodnesse of God , a wondering at the things of faith : And the soule sets such a price upon divine things , that all is dung and drosse in comparison of the excellent knowledge of Jesus Christ . Wherefore is it that thou wilt reveale thy selfe to us , and not unto the world ? as admiring the goodnesse of God. What are we ? what am I ? that God should reveale these things to me , and not to the world ? that many perish in darkensse and shadow of death , though they heare of divine things ; yet they teaching rebellion and unbeleife , are not moulded to them , and so perish eternally . There is a secret admiration of the goodnesse of God to the poore soule , and a wonderment at spirituall things . Oh how sweet is thy law saith David . And teach me the wonders of thy law , and joy unspeakable , and glorious , and peace that passeth understanding : these things be high to the soule ; by the taste of what they have , they wonder at that little , and at that they looke for , and are carried with desire still further and further , which is a farther evidence ; they that have any spirituall knowledge , they be carried to grow more and more , and to enter further and further into the Kingdome . Where there is not a desire still till they come to the full measure that is to be had in Jesus Christ , there is no knowledge at all : certainly a gracious soule when once it sees , it desires still to feele the power and vertue of Christ in it , as Paul counted all dung in comparison of this knowledge to know my selfe in Christ , and feele the power of his death in dying to sin , and vertue of his resurrection in raising me to newnesse of life ; it was Saint Pauls study to walk still to the high price of Gods calling , and where that is not , no grace is begun . And againe , where divine light is , and the vaile taken away , it is the sanctified meanes ; for God works by his owne instruments and meanes , and they be able to justifie all courses of wisdome , Wisdome is justified of her children . By experience they be able to say the word is the word ; I have found it casting me downe , and raising me up , and searching the hidden corners of my heart . I have found Gods Ordinances powerfull , the word and Sacrament . I have found my hope , faith , strength , and spirituall comfort , and therefore I can justifie them ; for I have found , tasted , and relished of these things ; which worketh that upon the soule which Christ did on the body . I finde mine eyes , I finde my deafe eares opened . I can heare with another relish then before . I finde a life and quickning to good things , though it be weake ; I had no life at all to them before . I find a relish which I knew not before ; So that there be spirituall senses whereby I am able to justifie that these things be the things of God : So that they that have divine truths , can justifie all the ordinances of God , by their owne experience . As Peter answered when Christ asked him , will you be also gone ? be gone said Peter , Whether should we goe , thou hast the words of eternall life . I have found thy words efficacious to comfort and strengthen , and raise , and shall I depart from thee , who hast the words of eternall life ? And so take a soule that the spirit of God hath wrought upon ; aske whether they will be carelesse of meanes of salvation , not to pray , or heare , or receive the Sacrament , by these have I eternall life conveyed ; God hath let in by these , comfort and strength , and joy , and shall I leave these things ? no , I will not ; whether shall I goe , thou hast the words of eternall life ? Are we able to justifie these things by the sweetnesse wee have found in them ? then certainly God hath shined upon the soule , and together with strength and light , conveyed sweetnesse to the soule . A godly man seeth things with life , his sight worketh upon him ; it is a transforming sight , as the Apostle saith , wee all behold the glory of God and are changed . Sight of light and life goeth together with a christian ; as Christ saith , he is the light of the world , and the life of the world . First light , for life commeth with light , and light conveyeth life : All grace is dropt into the will through the understanding ; and wheresoever Christ is life , he is light , because true knowledge is a transforming knowledge ; but if religion be not knowne to purpose , it hardens and makes worse . We are now by Gods good providence come to farther businesse , to partake of these mysteries ; yet it should be the desire of our soules that our eyes may be opened , that in these divine and precious mysteries he would discover hidden love , which is not seen with the eyes of the body ; they may see and taste , and relish his love and goodnesse in Jesus Christ : that as the outward man is refreshed with the elements , so the inward man may be refreshed with his spirit , that they may be effectuall to us ; that we may justifie the course God takes so farre , as to come charitably , and joyfully to them . THE Fourth Sermon . ISAIAH 25. 7 , 8. I will destroy in this Mountaine the face of the covering cast over all people , and the vaile that is spread over all Nations . He will swallow up death in victory , &c. WE have heretofore at large spoken of the spirituall and eternall favors of God , set out in the former Verse , In this Mountain will the Lord of Hosts make a Feast of fat things . While our soule is in the body it is much guided by our fancy : spirituall things are therefore presented by outward , and conveyed to the soule that way ; onely we must remember that there is a farre greater excellency in the things themselves , than in their representation ; for what is all Banquets , fatnesse with Marrow , Wine on the Lees , to the joy and sweetnesse of Religion , begun here , and accomplished in the world to come . In Christ there is nothing but all Marrow , and sweetnesse in Religion , that may refresh a man in the lowest condition , if hee can but have a taste of it . Now because the spirituall things of Christ doe us no good , as long as they are hid , therefore the Holy Ghost setteth downe a Promise , That God will take away the covering cast on all people , and the vaile spread over all Nations . But there be some things that will dampe all mirth : Now here is security against them , that our joy may bee compleat ; and this in the next verse to which I now come ; Hee will swallow up death in victory , hee will wipe away teares from all faces . The Prophet having spoken of a great Feast before , an excellent Feast , sets forth here the services of that feast ; what is it that accompanies it . First of all there shall be light to discover the excellency of the feast , the vaile is taken away , and a knowledge given to know divine things in a spirituall manner . Then ( which will damp all feasts ) the feare of death is taken away ; He will swallow up death in victory , and wipe away all tears , that is all sorrow , the effect is put for the cause : This is an excellent promise , an excellent Service in this spirituall banquet . Suppose a man were set at a Feast furnished with all Delicates , royally attended , Cloaths suitable , and had a Sword hung over his head ready to fall upon him , it would cast such a dampe on his spirit , as would spoile the joy of this feast : So to heare of Spirituall excellencies , and yet death , and hell , and damnation comming along , alas where is the comfort you speake of ? And therefore to make the feast more perfect , there is not onely light and knowledge , but removall of it ever may dampe the feast . So this must needs come in to comfort all the rest ; He shall swallow up death in victory , and wipe away tears from all faces . Death is here represented to us under the word victory , as a Combatant , as one that we are to fight withall , a Captaine . And then here is the victory of him , Christ overcomes him , and overcomes him gloriously : It is not onely a Conquest , but a swallowing of him up . Usually God useth all sorts of enemies in their owne kinde ; he causeth them that spoile , to be spoyled ; them that swallow up , to be swallowed up : So Death the great swallower shall be swallowed up . Beloved , Death is the great King of Kings , and the Emperor of Emperors , the great Captaine , and ruling King of the world ; for no King hath such Dominion as Death hath , it spreads its government and victory over all Nations ; he is equall , though a Tyrant . As a Tyrant spares none , he is equall in this , he subdueth young and old , poore and rich , he levels Scepters and Spades together ; he levels all ; there is no difference between the dust of an Emperor and the meanest man ; he is a Tyrant that governeth over all ; And so there is this equity in him , he spares none . He hath continued from the beginning of the world to this time ; but he is a Tyrant brought in by our selves , Rom. 5. Sin let in Death , it opened the doore : death is no Creature of Gods making ; Satan brought in sin , and sinne brought in death : So that we be accessary our selves to the powerfull stroak of this prevailing Tyrant ; And therefore sinne is called the cause of death . Sinne brought in death , and armeth death ; the weapon that death fights with , and causeth great terror , it is sinne : The cause is armed with the power of the wrath of God for sinne , the feare of hell , and damnation ; So that wrath , and hell , and damnation , arming sinne , it bringeth a sting of it self , and put as venome into death . All cares , and feares , and sorrowes , and sicknesses , are lesse and petty deaths , harbingers to death it selfe ; but the attendants that follow this great King are worst of all : As Rev. 6. I saw a pale horse , and death upon it , and after him comes hell : what were death , if it were not for the Pit , and Dungeon that followeth it ? So that death is attended with hell , and hell with eternity . Therefore here is a strange kind of prevailing . There is no victory where there is no enemy , and therefore death must needs be an enemy , yea it is the worst enemy , and the last enemy : Death is not planted in the forlorne hope , but it is planted at last for the greatest advantage , and is a great enemy ; what doth death ? It depriveth us of all comfort , pleasure , communion with one another in this life , callings , or whatsoever else is comfortable . The grave is the house of oblivion ; Death is terrible of it selfe , even to nature , as Augustine saith , where it is not swallowed up of Christ : for it is an evill in it selfe , and as I said , armed with a sting of sinne , after which followes Hell. Now this death is swallowed up . When the Scripture puts a person upon death , it is not uncomly for us to speak as the Scripture doth : The Scripture puts a persouupon death , and a kind of triumphing spirit in Gods children over death : Oh death where is thy sting , oh grave where is thy victory ; death is the greatest swallower , and yet it is swallowed up by Christ ; death hath swallowed up all , and when it hath swallowed up , it keepeth them ; It keeps the dust of Kings , Subjects , great and small , to the generall day of judgement , when death shall be swallowed up of it selfe . It is therefore of the nature of those that Solomon speaks of , that cry , give , give , and yet is never satisfied , like the grave , yet this death is swallowed up in victory . But how commeth death to be swallowed up ? Christ will swallow up death in victory , for himselfe and his . First of all , because sin brought in death , our Saviour Christ became sinne , a sacrifice to his fathers justice for sinne ; he was made sinne for us , he was made a curse for us , to take away the curse due to us : and sinne being taken away , what hath death to doe with us , and hell , and damnation , the attendants on death ? nothing at all ; Therefore Coll. 2. upon the crosse Christ did naile the law , and sinne , and the devill ; there he raigned over principalities and powers , which were but executioners let loose by reason of our sinnes : And God being satisfied for sinne , the devill hath nothing to doe with us , but to exercise us , except it be for our good : So that he hath swallowed up death , because by his death he hath taken away sinne , and so the power of Satan , whose power is by sinne . And therefore it is excellently set downe Heb. 2. 14. He also tooke part of flesh and blood , that through death he might destroy him that had the power of death , that is , the devill : So Christ by death overthrew Satan , that had the power of death ; because by death he tooke away sinne , the sinnes of all , and bare our sinnes upon the crosse , and was made sinne for us that knew no sinne ; he is ours , if we believe : For then Christ is given to a particular man when hee believes . Beloved , Christ upon the crosse did triumph over all our spirituall enemies , sinne , and death , and all ; It was a kingdome of patience . You know there is a double kingdome of Christ ; a kingdome of patience , and a kingdome of power : Christ on the crosse suffering punishment due to sinne , overcame the law , and the devill , and sinne , which is the kingdome of patience ; the kingdome of power he hath in heaven . If Christ were so able in his kingdome of patience to conquer our greatest enemies , what will he doe in his kingdome of power ? As Paul reasoneth Rom. 5. If by his death we are saved , much more now he triumphs in heaven , and appeares for us , is he able to convey greater matters to us . If Christ in the daies of his flesh did conquer , how glorious will his conquest be at the day of judgement . Now Christ hath conquered all in his owne person , as our head , then he will conquer for us in his mysticall body ; what is now done in his person , shall be done in his members . In the meane time , faith is our victory , his conquest over death our victory , his victory over all our spirituall enemies , is our victory ; every one that believeth , is a conquerour of death , though he die , because he sees it conquered in Christ his head : and as it is truly conquered in him , so Christ will conquer it in all his members ; For as Christ in his naturall body is gone to heaven there to appeare in our behalfe , so shall mysticall Christ be wholly in glory ; he will not leave a finger , we shall all triumph over all our spirituall enemies ; as Christs naturall body is glorious in heaven as our head , so shall also his mysticall body be . You see then how death is swallowed up by Christ as our surety , as the second Adam upon the crosse ; and truly swallowed up in him , and by faith this victory is ours , and time will come when in our owne persons it shall be swallowed up in victory . This might be inlarged , but I haste to make use of it . Marke I beseech you how death is swallowed up by Christ in his owne person for our good , he gave a great way to death , for death seised on him upon the crosse , death severeth soule from body , death had him in his owne cabinet , his grave for three daies ; nay this great King and tyrant death , had a great conquest over Christ himselfe ; but here was the glory of this victory ; when death this great conquerour of the world had Christ upon the crosse , and in his owne dominion , in the grave , where he rules and raignes , consuming and swallowing up all , death was faine to give up all , and Satan thought to have had a great morsell when he devoured Christ ; but there was an hooke in his divine power that catched him , that when he thought to have swallowed up Christ was swallowed up himselfe , his head was then broken ; he never had such a blow , as by Christ on the crosse , when he was overcome being a scorne of the world visibly , yet invisibly in Gods acceptation of that sacrifice , and in a spirit of faith : Christ triumpheth over Satan , death was subdued even in his owne kingdome , and that makes the victory great . Death by seising on Christ without right , Christ hath freed us from the evill of death when it had right to us : Death hath lost all its right by fastening on Christ , and so is become as a Drone without a sting ; so the great swallower of all is swallowed up it selfe at last by Christ . Now for comfortable use of it . First , let us consider that God oftentimes giveth a great deale of way to his greatest enemies : God useth a stratagem of retiring , he seemes to retire and give liberty to his enemies , but it is to triumph and trample upon them with greater shame , he will tread them to dust afterward ; Christ gave death a great deale of liberty , he was crucified and tormented , then had to the grave , and there he lay : And this was to raise a greater triumph over this great prevailer , over the world and death it selfe . It is continued so in the Church : Doth not he give way to the enemies of the Church , they may come to say ahah , ahah , so would we have it . Now the poore children of God are where we would have them , but then comes suddaine destruction : God to make his victory more glorious , and more to discover their cruelty , comes upon them when they be in the top of pleasure , and the Church in the bottome of abasement ; then God swalloweth up all in victory , as Christ did death when it seemed to have bin it selfe victorious . This is a very comfortable consideration , for if death be overcome when it seem'd to overcome Christ , what need wee feare any other enemy ? Christ hath broken the net as an Eagle or great bird , and the rest escape by him . You may inlarge this in your owne meditations : hee will swallow up death in victory , this is said for the time to come , he wil swallow up death ; but Paul saith it is also past , and swallowed up already ; faith saith it is done , and so it is in our head . Were it not comfortable now to all true hearted Christians , to heare that the Church fareth better , and that the enemies were swallowed up , for they be but the instruments of this inferiour death ; let us get the spirit of faith and see them all conquered , for certainly they shall have the worst at last . He that hath swallowed up death in victory , will swallow up all that be the cause of death : And therefore the Scripture speaks of these things as past , Babilon is fallen , as a milstone cast into the bottome of the Sea. Get a spirit of faith , and wee shall never be much troubled with Babilon ; for all the enemies of Christ , and adherents to that man of sinne must downe , and partake of the judgement threatned in the Revelations ; Heaven hath concluded it , and all the policy of Rome and hell cannot disanull it : they be already swallowed up to faith , and Christ will rule till hee hath put them all under his feet ; which shall be done , not only to destroy them , but to raise himselfe higher , in giving them up to their confusion . Againe , if death be swallowed up in victory , labour to be one with Christ crucified , for union with him ; begin with union , with Christ crucified . The first union is with Christ abased , and then with Christ glorified : And therefore labour to see sinne that brought in death , subdued by the power of Christs death in some measure , and then wee shall have comfort in his death glorified . For in my holy mount death is swallowed up , that is , the true Church of Christ , labour to be members of Christ , otherwise death will come as a tyrant indeed , armed with a terrible sting , in his full force to assaile you . It is the most terrible thing to see death come armed with the wrath and anger of God , and attended with hell and damnation . Labour therefore to be one with Christ crucified , to get our sinnes crucified , and our selves partakers of his death : and then no damnation , no feare of death to them that are in Christ : they may die , but they are freed from eternall death , and they shall rise againe even as Christs body rose to glory . Get therefore into Christ and desire the power of his death subduing sinne : In what measure we grow in that , wee grow in boldnesse and joy , and whatsoever priviledges follow Christ . Againe , when wee be in Christ , true members of him , then let us be thankfull to God for this victory , thankfull to Jesus Christ that hath given us victory ; when wee thinke of death , of sinne , of judgement , of hell , of damnation , let us be framed as a Christian should . Now let him ( that hath the most terrible and fearfull things in the world as conquered enemies ) say , oh blessed be God for Christ , and blessed be Christ for dying for us , and by death disarming death of his sting ; that now wee can thinke of it in our judgements quietly ; now we can thinke of all these as conquered enemies : this is the fruit of Christs death , they are not onely enemies , but friends in Christ : Sinne , the remainder of it , the guilt of it , that bindeth over to damnation , is taken away , the remainders of it serve to humble us , make us feele the power of pardon , and to desire another world , where we shall be all spirituall ; so that death is a part of our joynture . All things are yours , life , and death ; death doth us many excellent services , it is a doore and passage to life ; death is the death of it selfe , destroyeth it selfe : Wee never truly live , till wee die , and when wee die , we are past feare of death . So that sinne dieth , misery dieth , death dieth ; though it takes us from comforts , and employments , and friends here , yet it is a change to a better place , and better company , and better employments , and better condition , to be in a glorious condition to eternity ; and therefore wee have cause to blesse God in Christ , that tooke our nature , and in our nature disarmed our greatest enemy , sinne , and so disarmed death , and freed us from the wrath of of God , and hell , and damnation . Oh we can never be thankfull enough for this . Againe , if death be swallowed up in victory , let us be ashamed of the feare of death , because Christ saith he will swallow him up , as he hath already in his own person : Shall wee be afraid of an enemy that is swallowed up in our head , and shall be swallowed up in every one of us ? If we cherish feare , we shew we looke not for an interest in this promise ; for it is a promise , that in this holy mountaine death shall be swallowed up in victory , and why should we feare a conquered enemy , none will feare an enemy that is conquered . Object . But how came Christ to feare death , and we not to fear ? Answ . Christ had to deale with death armed with a terrible sting , with sinne , and the wrath of God for sin : And therefore when he was to die , Father let this cup passe from me . But death is disarmed to us : He had to encounter with sinne and the wrath of God , and death in all its strength . But we are not so : we are to deale with death like the brazen Serpent , that hath the shape of death , but no sting at all ; It s become a drone ever since it lost its sting in Christ . ( Life tooke death , that death might take life ) as he said . The meaning is , Christs life it selfe tooke death , that wee that were so subject to death , that we were death it selfe , might take life . Oh blessed consideration , nothing comparable to the consideration of the death of Christ , it is the death of deaths . And then againe wee are sure of victory , it is conquered in our head , and shall be in us . But you say wee are to conflict with the pangs of death , and many troubles meet in death . It is true , but it is conquered to faith , and in Christ our head ; we must fight , Christ traineth us to overcome death our selves by faith , and then wee are sure of victory . Joyne these two together , it is conquered in Christ our head , and shall be conquered of us ; death keeps our dust , and must give them all againe . Obj. But in the mean time we die . Ans . 'T is so , but we are sure of victory ; he will protect us in our combate , that hath conquered for us : we fight against death and the terror of it , in the strength and faith of his victory ; joyne these three together . Hee that hath been our Saviour in life , will be so to death , and not exclusively , then to leave us but to death , and in death for ever , yea most ready to helpe us in our last conflict . Indeed to wicked men death is terrible , for he sendeth the devill to fetch them out of the world : but for these that be his , he sendeth his Angels to fetch them , and he helps them in their combat : we must not therefore feare overmuch . There is a naturall feare of death , death wrought upon Christ himselfe God-man ; not only death , but such a death , he was to be left of his Father , and lie under the sense of the wrath of God , the seperation of that soule from the body he tooke upon him was terrible ; and therefore he saith , If it be possible let this cup passe from me ; that was nature , and without it he had not bin true man. But that I say , is , that grace may be above nature ; death is a time of darknesse , it strips us of earthly comforts , friends , callings , imployments , but then comes the eye of faith to lay hold on the victory of Christ in time to come , when death shall be only swallowed up in victory , and then the glorious state to come , to which death bringeth us ; so that here faith must be above sense , and grace above nature , and therefore I beseech you let us labour for it . There be two sorts of men to whom I would speake a little . First , those that in a kind of bravery seeme to slight death ; men of base spirits as we call them , fooles , vain-glorious spirits , empty spirits . Is there any creature unlesse in Christ , able groundedly to slight so great an enemy as death , armed with a sting of sinne , and attended with hell and damnation ? The Romish and divellish spirits are terrible ; but if thy sinnes be not pardoned , it is the most terrible thing in the world to die , for there is a gulfe afterwards : what shall we say then , of single Combatants that for vain-glory are prodigall of their lives , that for a foule word , a little disgrace , will venture on this enemy , that is armed with sinne , and if they dye , they dye in sinne : And which is the miserable condition of him that dyes in sinne , his death opens the gate to another death which is eternall . They say they have repented , but there is no repentance of a sinne to be committed . Canst thou repent of a sinne before it bee committed ? that is but a mockery of God. And what saith the Scripture ? Is it not the most terrible judgement under heaven to dye in our sinnes ? A man that dyes in sinne , dyes in hell , he goeth from death to hell , and that eternall . I wonder therefore that the wisedome of flesh and bloud should take away mens wit , and faith , and grace , and all , so much as to slight death , and repentance , as if it were so easie . Now beloved , death is a terrible thing , it hath a sting , and thou shalt know it , if thou hast not grace to feele the sting of it whilst thou livest , when thou dyest the sting will revive , then thy Conscience shall awake in hell : Drunkennesse and jollity takes away sense of sinne ; but sinne will revive , and conscience will revive , God hath not put it into us for nought : death is terrible , if not disarmed before hand . And if thou goe about to dye without disarming it before , it will not be out-faced . It is not an enemy to be scorned and slighted ; and therefore be Christians in good earnest , else leave profession , and perish eternally ; for wee must all dye ; and it is a greater matter than we take it : but if we be true Christians , it is the sweetest thing in the world , an end of all misery , a beginning of true happinesse , an inlet to whatsoever is comfortable ; blessed are they that are in the Lord by faith , and them that dye in the Lord , their death is better than the day of life : Our Birth-day brings us into misery ; and therefore let me speak to true Christians , and bid them be ashamed of fearing death too much , which of an enemy is become a reconciled friend . This may in the next place yeeld great consolation to those that are in Christ Jesus , that death by Christ is swallowed up in victory ; and the rather , because the holy Ghost meaneth more than a bare victory over death : Death is not onely subdued , but is made a friend to us . As Psalme 110. it is said his enemies shall bee his footstoole . Now a footstoole is not onely trampled upon , but an helpe to rise : And so death is not onely subdued , but it advanceth Gods Children , and raiseth them higher . It is not onely an enemy , but a reconciled friend ; for he doth that which no friend in the world can doe ; It ends all our misery , and is the inlet into all happinesse for eternity : And whatsoever it strips us of here , it giveth us advantage of better in another world . It cuts off our pleasures , and profits , and Company , and Callings here ; but what is that to our blessed change afterward , to our praysing of God for ever , to the Company of blessed soules , and the profits , and pleasures at the right hand of God for evermore ? And therefore it is not onely conquered , but to shew the excellency of his power , hee hath made it a friend of an enemy , and the best friend in the world . It indeed seperates soule from body , but it joyneth the soule to Christ ; so that the conjunction wee have by it , is better than the separation , if the Conjunction makes us partake of our desire . I desire to be dissolved , saith St. Paul , but that is not well translated ; I desire to depart , and to be with Christ , which is best of all : so that it is not onely , not an enemy , but a friend ; and therefore the Apostle makes it our joyncture , part of our portion , all things are yours . Why ? you are Christs , and Christ is Gods : what are ours ? things present , things to come , life , death : And well may death be ours , because sinne is our enemy ; that remainder that is kept in our nature to exercise us , and humble us , and fit us for grace , as Austin saith , I dare be bold to say , it is profitable for some to fall , to make them more carefull and watchfull , and to prize mercy more : so that not only Death , but sinne and the devill himselfe is ours ; for his plots are for our good : God over-shooteth him in his owne Bow. Hee will give them over to Satan , saith the Apostle , that they may learne not to blaspheme : yet though they have a spirit of blasphemy by the humbling of their bodies , they be taught not to blaspheme , so that not onely death , but sinne , and hee that brought sinne into the World , the Devill , are become our friends . This being so , it may be for speciall comfort , that wee not feare the King of Feares . The Devill hath great advantage by this affection of feare , when it is set upon this object Death : Overcome death , and all troubles are overcome ; who will fear any thing that hath given up himself to God ? Skin for skin , and all that a man hath , will he give for his life . The Devill knoweth that well enough ; Therefore feare not , saith Christ , them that can kill the body : feare causeth snares , saith Solomon , snares of Conscience : But if a man hath overcome the the fear of death once , what more is to be done ? What if they take away life , they cannot take away that that is better than life , the favor of God. If we dye in the Lord , we dye in the favor of God , which is better than life ; and we shall be found in the Lord at the day of judgement , and shall bee for ever with the Lord in heaven ; and therfore this is a ground of resolution in good causes , notwithstanding all threats whatsoever , because death it selfe is swallowed up in victory . The worst the world can doe , is to take away this Nature of ours , when they have done that they have done all they can ; and when they have done that , they have done a pleasure . That is not to be feared , saith Tertullian , that frees us from all that is to be feared . What is to be feared in the world ? every sicknesse , every disgrace ; why ▪ death frees us from all . We doe see every day takes away a peece of ones life , and when death commeth it overthroweth it selfe ; for the soule goeth presently to the place of happinesse , the body sleepeth awhile , and death hath no more power . He that beleeveth in mee , saith Christ , hee shall not see death , but is past from death to life . He shall not see spirituall death ; but as he lives in Christ , shall dye in Christ , and rise againe in Christ : He that hath the life of grace begun , shall have it consummate without interruption . It s a point of wonderfull Comfort , that death is so overcome that we bee in heaven already : And it is no hard speech , but stands with the truth of other points ; for are not Christ , and we all one , his body is there , and is not he the head of his mysticall body ? hee that carried his naturall body , will not hee carry his mysticall body thither too ? will hee bee in piece-meale in heaven ? Therefore we are in heaven already the best part of us : We are represented in heaven , for Christ represents us there as the Husband doth the Wife . He hath taken up Heaven for us . Christ cannot be divided , as Austine saith ; we sit in heavenly places already with Christ . And what a comfort is this , that while wee live we are in heaven , and that death cannot hinder us from our Resurrection , which is the restoring of all things . And therefore , as the Apostle saith , Comfort one another with these things . These things indeed have much comfort in them . Let us labour then to bee comfortable , ( this use the Apostle makes of it , ) and fruitfull in our places , upon consideration of the victory we have by Christ , 1 Cor. 15. It is an excellent Chapter that largely proveth Christs victory , as the cause of our victory , because hee is the first fruit that sanctifieth all the rest . Finally my bretheren bee constant , immoveable , alwayes abound in the works of the Lord , knowing that your labour is not in vaine in the Lord. He raiseth that exhortation of fruitfulnesse and constancy , from this very ground of the victory Christ hath gotten by death : O Death where is thy Sting ? O Grave where is thy Victory ? thanks bee to God through Jesus Christ . And therefore be constant , immovable , alwayes abounding in the worke of the Lord , knowing that your labour shall not be in vaine in the Lord : Make that use the Apostle doth of fruitfulnesse to God for Christ , that we can thinke of death , and sinne , the devill , and all his malice , and not be afraid , yea thinke of them all with comfort , that we be not onely freed from their tyranny , but they bee our friends . Christ hath the Key of Hell and Death ; a saying taken from the custome of Governours that carryed the Key : he hath the Government and Command of Hell and Death . Now if Christ hath command of Death , he will not suffer Death to hurt his Members , or triumph alwayes over them , he will keep them in the grave . Our bodies are safe in the grave , the dust is fitted for a heavenly , for another manner of body than we have now , and Christ that hath the Key will let them out againe : Therefore trust awhile till times of restoring come , and then we shall have a glorious soule , and glorious body , as the Apostle saith . I beseech you think of these things , and get comfort against the evill day : And to that end , be sure to get into Christ , that wee may bee in Christ , living , and dying , and bee found in Christ : For what saith the Scripture , Blessed are they that dye in the Lord. It is an argument of blessednesse to dye for the Lord , but if it be not in the Lord , it is to no purpose . If there is granted this happinesse of dying for the Lord , it is well : but blessed are they that dye in the Lord. Why ? they rest from their labour . Death takes them off from their labours ; All their good Workes goe to heaven with them : So saith the Spirit , whatsoever the Flesh saith ; and there is no resting till that time , their life is full of troubles and combers , and therefore labour to get assurance that wee are in Christ , that wee bee in Christ , and dye in Christ , and then , there is no condemnation to them that are in Christ . How besotted are wee to put away preparation of Death till it comes ; he that forgets Christ , and getting into Christ all his life time , it is Gods just judgment that he should forget himself in death . We see how a villaine that hath no care of his owne life , may have power of another mans life . And therefore labour to bee ingraffed into Christ by faith , and that we may know it by the Spirit of Christ prevailing in us over our naturall Corruptions more and more . As the Apostle saith , There is no condemnation to them that are in Christ ; for the spirit of life , the Law of the Spirit of life which is in Christ , hath freed me from the Law of sinne and death , the condemning law of sinne . If the Law of the spirit of life which is in Christ the head be in us in any measure , it frees us from the condemning law of sinne , that it carrieth us not whither it would ; then wee may say with comfort , There is no condemnation to them that are in Christ ; for the law of the spirit of life in Christ , hath freed us from the condemning , tyrannizing law of sinne and death . Sinne hath no Law ; It is in us as a subdued Rebell , but it sets not up a Throne . Some hope to bee saved by Christ , and yet they set up sinne a Throne in the soule : Sinne biddeth them defile themselves , and they must obey it ; This is a wofull estate , how can they expect to dye in the Lord ? but such as are freed by the Law of the Spirit of life . New Lords new Lawes : When Kings Conquer , they bring fundamentall Lawes ; and when wee are taken from Satans Kingdome into the Kingdome of Christ , the fundamentall Lawes are then altered . Christ by his Spirit sets up a Law of believing , and praying , and doing good , and abstaining from evill : the Law of the Spirit of life frees us from the Law of sinne and death . I beseech you inlarge these things in your thoughts ; They bee things wee must all have use of beforehand , against the evill day . It should bee comfortable and usefull to us all , to heare that our enemy , our greatest enemy Death , is swallowed up in victory . And yet there 's more comfort in the Text. THE Fifth Sermon . ISAIAH 25. 8. And all teares shall be wiped away from all faces . NOt only death shall be swallowed up in victory , but God will wipe away all tears from all eyes ; Religion shall be religion , good things shall be good things , nothing shall go under false notions , all tears shall be wiped away ; we have now many causes of teares . In the world there is continuall raising of clouds that distill into drops of teares ; had we nothing without us to raise a vapour to be distil'd in teares , we are able to raise up mists from our owne mists , from our owne doubts and conflicts within . As we should weepe for our owne sinnes , so for the sinnes of others ; as wee may see in Jeremy , where the Prophet saith , Oh that my head were a fountaine of teares , that I might weepe continually for the sinnes of my people . * And indeed good men are easie to weepe , as the heathen man observeth ; they are easie to lament , not onely for their own sinnes , but the sinnes and misery of another . Our blessed Saviour himselfe , we never read that he laughed , wee have heard that he wept , and for his very enemies , Oh Jerusalem , Jerusalem ; He shed teares for them that shed his bloud . Teares were maine evidences of Christs sweetnesse of disposition ; as that hee would become man , and a curse , and die for us , and that he would make so much of little children , and call all to him that were weary and heavy laden ; that hee never refused any that came to him . Hee that wept specially for the miseries and afflictions ; this shewed his gracious and sweet disposition : And that in heaven , he is so full of sympathies in glory , that when Paul persecuted the Church , Why dost thou persecute me ? So though he is free from passion in heaven , he is not free from compassion , from sympathie with his Church . And so every child of God is ready , not onely to grieve for his own sinnes , and the miserie that followeth them , but the sins and miseries of others . * Mine eyes gush out with rivers of teares , saith the Prophet David , when hee saw that men brake the law of God , whom he loved . A true naturall child takes to heart the disgrace of his father ; if we be not grieved to see our father disgraced , wee are bastards , not sonnes . They that make a sport of sinne , what are they ? Alas , they have not one sparke of the spirit of adoption : they are not children , who rejoyce at that at which they should grieve . So Saint Paul , * I have told you often , and now tell you weeping , there be many enemies of the crosse of Christ ; When he saw some men preach against , and others enemies of the crosse of Christ , whose end is damnation , hee telleth them of it weeping . Wee have cause therefore to mourne for the sinnes of others , and for the miseries of others ; whether we respect God , or the Church , or our selves . First , the love of God moveth us to weepe when wee see him dishonored : If we love the Church , we should mourne for any sinnes that may prejudice their salvation . Doth it not pitty any man to see an Oxe go to slaughter ; to see a man of parts otherwise , by sinning against conscience , going to slaughter ; to see an ordinary swearer , an uncleane person , a prophane wretch , covering himselfe with pride as a garment , scorning God , and the world , and all . Can a Christian looke upon this , see flesh and blood , like himself , under the Gospell , under a cursed condition unavoidable , without serious repentance , and not be affected with it ? Can a man see a poore Asse fall under a burthen , and not helpe to take it up , and yet see man falling to hell , and not be affected with it ? Thus we see wee have cause enough of teares : And as there is cause , so we should be sensible ; we ought to take to heart the afflictions of Joseph ; hee is a dead man that hath not sense in this kinde . If wee go to the body and state , or any thing about a man , there is cause of griefe ; hath not every member many diseases ? and is not our lives a kind of hospitall , some sicke of one thing , some of another ? But as there is cause wee should bee sensible of it , wee are flesh and not stones , therefore it is a sottish opinion , to be stockish and brutish ; as if to out-face sorrow and griefe were a glory . When our Saviour was sent into the world , Christi dolor , dolor maximus , there were no patience without sensiblenesse ; away then with that iron , that flinty Phylosophy , that thinks it a vertue to be stupid : And as the Apostle saith , Romans 1. 31. without naturall affections : He counteth it the greatest judgement of God upon the soule , yet they would have it a vertue . Why should I smite them any more saith God * ? they have no sense , no feeling . The proud Phylosopher thought it was not phylosophicall to weepe ; a proud stoicall humor , but Christians desire it . And therefore we ought to labour to be more sensible , that we might make our peace , and reverence the justice of God , and be more sensible of him afterwards . It is most true , that Sapiens miser , plus miser ; the more wise any man is , the more sensible of misery : And therefore of all men , the best men have most griefe , because they have most quicke senses , they be not stupified with insensibility , and resolutenesse , to beare it bravely as the world ; but they apprehend with griefe , the cause of griefe . And as they have a more sanctified judgement than other men , so they have a more wise affection of love , and a quicker life of grace ; where life is , there is sense : and where there is a cleare sight , or cause of griefe , there is most griefe . Therefore the best men have most griefe , because they be most judicious , most loving . Then they have most grace to beare it out of all others ; therefore considering there is cause in our selves , and in others of griefe continually , wee ought to labour to be sensible of it , else it were no favour to have teares wiped away . So that there is cause of teares , and teares is a duty of Christians , sensible of the cause both of sinne and misery , upon one , and another . And as it is an unavoidable griefe , so it is good wee should grieve : we must stoope to Gods course , we must bring our hearts to it , and pray , ( that since our necessities and sins doe call for this dispensation , that we must under correction , he will make us sensible of his rod ) that he would make good his Covenant of grace , to take away our stony hearts , and give us hearts of flesh , that we may be sensible . Most of graces are founded upon affection ; and all graces are but affections sanctified : what would become of grace , if wee had not affections ? therefore as there is cause of griefe , and teares from griefe , wee ought to grieve . It is a condition , and a duty ; a condition following misery , and a duty following our condition . Take heed of that which hinders sensiblenesse of troubles and judgement , that is , hardnesse of heart , forgetfulnesse , studying to put away sorrow with sinne : For we ought to be sensible , and ought to labour to be sensible , to know the meaning of every crosse in our selves , and others . But suppose wee have crosses , and we must be sensible of them , then it followeth , God will wipe away all teares from our eyes . Is there nothing for the present , no ground of comfort ? yes . As we ought to be sensible of griefe , so we ought to be sensible of matter of joy for the present , specially if we consider the time to come . The life of a Christian is a strange kind of life ; hee ought to grieve , and he ought to joy ; hee hath occasion of both , and hee ought to entertaine both : for that that wee ought to aime at specially is joy ; and if we grieve , it is that afterwards wee might joy . We must be sensible of any affliction , that wee might joy afterwards , and wee ought to labour for it : For is not the joy of the Lord our strength ? Are not we fit to doe service , when our spirits are most inlarged ? And is it not a credit to Religion , when we walke in comfort of the holy Ghost ? Is it not a scandall , when we droope under the crosse ? Wee ought to be sensible , yet not so , as to forget matter of joy and comfort . And therefore as wee ought to grieve , so wee ought when we have grieved , to keep up the soule with consideration of joy for the present as much as wee can , yea , to picke out matter of comfort from the very crosse . That is the heart of a Christian , not onely to joy in other matters , but to picke comfort out of griefe . God suffers me to fall into this or that condition , it is a fruit of his fatherly love ; he might suffer me to runne the broad way , to be given up to a reprobate sense and hard heart , but he doth not doe so . Picke out matter of comfort from griefe . Then consider the presence of God in it ; indeed I have matter of griefe , but I finde God moderating it : It might be farre worse , it is his mercy I am not consumed : I finde God by it doing me good , I finde my selfe better by it , I cannot well be without it . Who would not labour to be sensible of a crosse , when he looketh up to Gods crosse , and justice , and mercy , he hath rather cause to joy , than to grieve in the very crosse it self . But specially marke what the holy Ghost saith here , wee ought not to be cast downe overmuch with any crosse , considering God will wipe away all teares from our eyes , that is , all naturall teares , and the miseries of this life . There shall be no more misery , no more sicknesse , no more trouble . And then all teares that arise from consideration of sinne , and misery following sinne . Death is the accomplishment of all mortification . It is a comfort wee shall not alwaies leade this conflicting life , but the warre between the flesh and spirit will be taken up ; the sense wil be removed , wee shall be out of Satans reach , and the worlds reach one day , which is a great comfort to consider : Whatsoever the cause is , the cause shall be removed ere long . If the cause be desertion , for that God leaveth us comfortlesse , wee shall be for ever hereafter with the Lord : If the cause be separation from friends , why wee shall all meet together ere long , and be for ever in heaven : If the cause be our owne sinnes , wee shall cease hereafter to offend God , and Christ will be all in all ; Now sin is almost all in all , sinne and corruption beare a great sway in us : If the matter of our griefe be the sinnes of others , and the afflictions of others ; there is no sinne in heaven , no uncleane thing shall enter there . The soules of perfect men are there , and all are of one mind , there is no opposition to goodnesse , there all shall goe one way , there ( howsoever they cannot agree here ) all shall have mutuall solace and contentment in one another ; they in us and wee in them , and that for ever ; you cannot name them , or imagine a cause of teares , but it shall be removed there : Nay , the more teares we have shed here , the more comfort wee shall have . As our troubles are increased here , our consolation shall increase : That wee suffer here , if for a good cause , will worke our eternall and exceeding weight of glory : wee say Aprill showers , bring forth May flowers ; It is a common speech from experience of common life . It is true in Religion , the more teares wee shed in the Aprill of our lives , the more sweet comfort we shall have hereafter : If no teares are to be shed here , no flowers are to be gather'd there . And therefore besides deliverance from trouble , here is comfort , God will take away all cause of griefe , and all kindes of griefe whatsoever . And therefore thus think of it . The next thing to be considered is the order . First , we must shed teares , and then they must be wiped away : After a storme , a calme ; after sowing in teares , comes reaping in joy . What is the reason of that order ? The reason is our owne necessity : we are in such a frame and condition since the fall , that we cannot be put into a good frame of grace without much paine . The truths of God must crosse us , and afflictions must joyne with them : For the sinnes contracted by pleasure , must be dissolved by paine : Repentance must cost us teares ; we may thank our selves if wee have brought our selves to a sinfull course . For the necessity of this order , a diseased person must not bee cured , till hee feele some smart of the wounds . Againe , consider it is for our increase of comfort afterwards , that God will have us shed teares ; and then to have our teares wiped away , because we be more sensible of joy , and comfort after sorrow . We cannot bee sensible of the joyes of heaven , unlesse wee feele the contrary here : And therefore of all men , heaven will be the most heaven to them that have had their portion of Crosses , and afflictions here . First therefore shed teares , and then they must be wiped away , because joy is most sensible . As it is with the wickedest of all men , they be most miserable that have been happiest , because their soule is inlarged by their happinesse , to apprehend sorrow more quickly and sensibly ; so they that have been most miserable here , shall have most joy hereafter . Now for Use : Here is not onely the mercies of God in Christ , but the tender mercy ; that whereas our life is full of teares , which we have brought upon our selves , yet God stoops so low as to wipe our eyes , like a father or mother , his mercy is a sweet and tender mercy : And as the Psalmist saith , When wee are sick he maketh our beds in our sicknesse . Christ will come , and serve them that watch and serve him ; nay hee will attend them , and sup with them . He is not only mercy and goodnesse , but there be in him bowells of mercy ; he not onely giveth matter of joy and comfort , but hee will doe like a tender hearted mother , wiping away all teares from our eyes ; we cannot apprehend the Bowells in Gods love , the pitty and mercy of God towards them that be his , and afflicted in the World , specially in a good cause : though they bee never so many , if they bee penitent teares , he will wipe them all away . And whereas wee must shed teares here , that we may be comforted hereafter , take heed that we doe not in this life judge by sight , but by faith : if we live by sight , wee are of all men most wretched . In the world the Children of God are most miserable , and of the Children of God , the best Saints . Who hath more cause of teares than the best Saints ? It is but seed time here ; while seed time continues , there be teares . The Husbandman while it is seed time cannot doe his office but with trouble : the Minister cannot doe his office , but he is forc'd to take to heart the sinnes of the times , to see his worke go backward : Governours of Families and such , they carry their seed weeping ; yea , the best men cannot doe good sometimes , but they doe it with trouble in themselves , and with conflict of corruptions . There is no good sowne here , but it is sowne in teares : yet take no scandall at this , God will wipe away all teares . The head of the Church our blessed Saviour , and all his gracious Apostles , what a life did they live ? The glorious Martyrs that sealed the truth with their bloud . And therefore as the Apostle saith , * If our happinesse were here onely , we were of all men most miserable . If we judge by sight , wee shall condemne the generation of the righteous : we live by sight ; when wee see any cast downe with sight of sinne , sense of temptation , distresse of conscience , wee thinke him forlorne ; Oh take heed of that : For those that shed teares here , God will wipe them all away . Woe to them that laugh now , for they shall mourne hereafter : Though wee weepe here , yet matter of joy enough shall spring up hereafter . Afflictions will yeeld a quiet fruit of righteousnesse to them that are exercised thereby , Heb. 12. 11. we may not see their fruits presently , but afterwards : And therefore be not discouraged for any thing we can suffer here , or for the Church , if we see her under pressure . As darknesse is sowne for the wicked , the foundation of their eternall torment is laid in their joy : so the ground and foundation of all a godly mans joy is laid in teares . * Blessed are they that mourn , for they shall be comforted . Yet for the present there is more matter of joy than griefe , if we look with both eyes : as wee ought to have double eyes , one to be sensible of our griefe as we must be , the other of our comfort , that we may not be surprized with griefe . There is a sorrow to death , an overmuch sorrow ; it is unthankfulnesse to God to forget our comforts , as it is stupidity to forget our sorrow : Take us at the worst , have not we more cause of joy then sorrow ? Marke Rom. 5. Being justified by faith , wee have peace with God , and rejoyce under hope of glory ; Nay afterwards , saith he , we rejoyce in tribulations : And why ? upon what ground ? Knowing that tribulations bring experience , and experience hope , and hope maketh not ashamed . Now we rejoyce in God reconciled in Christ : So that as we ought to looke with one eye upon the griefe , that we may have ground to exercise grace , which we are not capable of without sensiblenesse ; so we must look to grounds of joy . Our life is woven of matter of sorrow , and joy ; & as it is woven of both , affections should be sensible of both , that they may be more apprehensive of the grounds of comforts . When the day of persecution approacheth , this will make us comfortable , for our life is a valley of teares ; and shall not wee go through this valley of teares , to this mount where all teares shall be wiped away from all eyes ? When we be dejected with the losse of any friend , they say as Christ said to the woman , weepe not for me : they be happy , and all teares are wiped away from their eyes . And therefore as it is matter of comfort while we live , so ground of comfort when wee die ; for there is occasion of sorrow in death , parting with friends and comforts of this world , then teares are shed in more abundance , and then wee bethinke our selves of former sinnes , and there is renewing of repentance more then at other times ; yet then are we neer the time of joy , and neerest the accomplishment of the promise , that all teares shall be wiped away . And so you have the whole state of a christian life , an afflicted condition , I but it is a comfortable condition : The more afflictions here , the more comfort here , but specially hereafter . The life of a carnall man is all in misery ; if he falls to joy , he is all joy , if to sorrow , he is all sorrow , hee hath nothing to support him , he is like a Naball , he sinketh like a piece of lead to the bottome of the sea , like Achitophell downe he goeth ; when he is upon the merry pinne , he is nothing but joy : But a Christians state and disposition are both mixt , he hath ground of sorrow for his owne sinnes , and for the sinnes and miseries of the times ; So he hath matter of comfort for the present , in the favour of God , in the pardoning of sinnes , in the presence of God , in delivering him from trouble . He hath speciall ground of joy in hope of glory in time to come . Therefore as wee have a mixt state , labour for a mixt disposition , and labour to be in a joyfull frame , so to grieve , as out of it to raise matter of joy : And when wee would joy , grieve before , for joy is sowne in griefe . The best method of joy is for to take away all that disturbeth our joy ; search the bottome of the heart , see what sinne is unconfest , unrepented of , spread it before God , desire God to pardon it , to seale the pardon . When our soules are searched ro the bottome , then out of that sorrow springeth joy : and out of these sighs , and grones that cannot be exprest , commeth joy unspeakable , and full of glory . If a man will be joyfull , let him labour to weepe first , that the matter that interrupteth his joy may be taken away . Those that will be joyfull , and not search to the bottome , must needs with shame be brought backe to sorrow . When wee will joy to purpose , let us judge our selves , that we may not be judged of the Lord ; mourne for our sinnes , and then lay hold upon the promise , that all they that mourne for sinne shall be comforted . And blessed are they that shed teares here , for all teares shall be wiped away . Wee are subject to wrong our selves both good and bad ; for the good thinke if they be in misery they shall be ever so : the bad if they be in prosperity they shall allwaies be so , and they blesse themselves in it . Now the the joy of the hypocrites is as the crackling of thornes , and the griefe of the godly is but short ; and therefore let not the wicked foole themselves with groundlesse hopes , nor the godly vex themselves with needlesse feares ; but put off conceitednesse of the long continuance of troubles : time is but short , and ere long God will wipe away all teares from our eyes . No mists , no clouds , shall be extended to heaven ; the state in heaven shall be like the state of heaven , & there is no cloud there , but all pure , all serene . Therefore in Christianity consider not their beginning but their ends . Marke the end of the upright , for the end of the upright is peace , Psal . 37. 37. Wayes have their commendation from the terme in which they end . If by any meanes I may attaine the resurrection of the dead saith Paul , Phil. 3. 11. Through thicke and thinne , faire and foule , rugged windes , dry , or bloudy death . If by any meanes I may come to the resurrection of the dead , the first degree of glory , all is well ; it s a good way that ends well . Non qua , sed quo , consider not what way he brings us to heaven , but whither he brings bs . If he bring us to heaven through a valley of teares ; it s no matter , for in heaven all teares shall be wiped from our eyes . And therefore Christianity is called wisdome . And this wisdome is justified of her children . What is the chiefest point of wisdome ? To looke home to the end , and to direct all meanes to that end : He is wise that is wise for eternity . The wicked will have their payment here ; But woe to them that laugh , for they shall mourne saith Christ , Luke 6. 25. They will not stay for ground of joy hereafter , but will have present payment . But though the wayes of Christians be foule , and wet with teares , yet blessed are they , for God will wipe away all teares from their eyes ; comfort one another with these words . THE Sixth Sermon . ISAIAH 25. 8. And he shall swallow up death in victory , and God will wipe away teares from all faces , that the rebukes of his people may be taken away from off the earth , for the Lord hath spoken it . YOu have heard heretofore of a feast provided for Gods people , the founder of it being God himselfe , who only can indeed comfort ( that which is specially to be comforted ) the soule and the conscience , he being above the conscience . The place where the feast is kept is Mount Syon , the Church of God ; the delicacies are described by fat things , wine refined on the lees , &c. The best of the best that can be thought of , which is Christ with all his benefits ; who is bread indeed , and drinke indeed , that cherisheth and nourisheth the soule to life everlasting . And because there should be nothing to disturbe the solemnity of the feast , he promiseth to destroy the face of covering , to take away the vaile spread over all nations , the vaile of ignorance and infidelity , to shine upon the soule , and fill it full of knowledge , and heavenly comfort . And because there can be no comfort where death is feared , being the greatest enemy in this life ; therefore he will swallow up death in victory , and all that makes way for death , or attends death : and when this is taken away , all the attendants vanish with it , God will wipe away all teares from all faces . Because the best things have not the best entertainment in the world , nor the best persons , God promiseth that the rebukes of his people shall be taken away from off the earth ; what they are they shall be knowne to be . These be very great matters , and therefore there is a great confirmation , they have a seale , and what is that ? The Lord hath spoken it . The last day I shewed that Gods children shall shed teares , and that they have cause to do it . I will now inlarge it a little . It is the condition of men since the fall , in Paradise , before there was no cause of teares , nothing was out of joynt , all inframe ; there was no sinne , therefore no sorrow , therefore no apprehension of sorrow . And so in heaven there shall be no teares , because no cause of it ▪ they shall be as farre from heaven as the cause . This life is a valley of teares , a life of misery , and therefore we shed teares here : And wee want no cause of it as long as sinne is in the world , and sorrow , and misery that followeth sinne . Our own sins , and the sins of others , our owne miseries , and the miseries of others . And surely a child of God finds this the greatest cause of mourning in this world , that he hath a principle in him alwaies molesting him in the service of God , he cannot serve God with that chearfulnesse , his unfeelingnesse that he cannot be so sensible of God dishonoured by himselfe and others is his burthen ; hee is grieved that he cannot grieve enough ; he can find teares for other things , matter of this enough , as the heathen man could say . A man loseth his estate , and hath teares for them , but forceth teares for other things , which are the true ground of griefe ; a child of God hath a remainder of corruptions which puts him on to offend against God , and hinders him in his service , in the liberty and chearfullnesse of it : And this he complaines of with Paul and others , Miserable man that I am , not for his affliection though that was much ; but , who shall deliver me from this body of death . I will here adde a case . Some say they cannot weep , but they can grieve , whether then is it necessary or no to weepe ? Teares are taken for the spring of teares , griefe , all griefe shall be taken away . Teares are but the messengers of griefe ; and often times the deepest apprehension that takes things deepely , cannot expresse it in teares . In some the passages fetching the conceit to the heart are made more tender that they can weepe . Now the griefe of a Christian is a judiciall griefe , a rationall griefe , not onely sensible teares must have sensible griefe , but a Christians griefe is a sensible judiciall griefe ; hee hath a right judgement of things that cause sorrow , willeth it , and teares are onely an expression of it . But how shall I know whether griefe be right or no ? There be teares God hath no bottle for : Thou puttest my teares into thy bottle , he makes much of them , they be Vinum Angelicum as he saith , God is an Angell to his people to wipe away their teares : but some teares God hath no bottle for , hypocriticall teares , Dalilahs teares , teares of revenge and anger , Esaus teares . And therefore the true teares that God will wipe away , are such as first of all follow our condition here , our misery , God will wipe them away . If wee speake of teares from a judiciall ground ; the spring of true teares is the love of God , and of Christ , and of his Church , and the love of the state of Christianity . Teares spring from love , these teares specially . O a Christian takes to heart that God should be so ill used in the world , that Christ the Saviour of the world should finde such entertainement , that he should have any thing in him that should offend such a Saviour : this unkindnesse stingeth him to the heart , he takes it grievously that God should be abused . Laetitia habet suas lachrimas , there is not onely griefe that is the immediate cause of teares , but another cause before hand , that is love . Joy likewise hath its teares , though they be not here meant specially . Againe teares are good and sound , when wee weepe for our owne sinnes , as well as the sinnes and miseries of others ? And I will adde more , wee must weepe for the sinnes of others , as well as for our owne ; For it is a greater signe of the truth of grace to take to heart the sinnes of others , more then our owne . You will say this is a kind of paradox , for often a man may take to heart his owne sinnes , as matter of terror of conscience ; not his sinnes , as contrary to God , having antipathy to him , being opposite to the state of the soule , not as sinne is properly sinne , but to be grieved and vexed for sinne , as it hath vexation and terror of conscience . When a man can take to heart the sinnes of another , and that truly as it is an offence of his good God , and a crucifying againe of his sweet Saviour , these be true teares indeed : It is more signe of grace , then to weepe for a mans owne sinnes . Some are taken up with terrors of conscience , that let their children , family , and friends alone , their heart is eaten up with selfe love , and they be neer eaten up with their owne terrors of conscience : but here is true griefe and an hatred of sinne in a right respect , when it exerciseth it selfe upon others , as well as upon our selves . Againe teares arise from the right spring , from true griefe , when wee can weepe in secret . O saith Jeremy , if you doe so , and so , My soule shall weepe in secret for your pride ; here was a good soule indeed : many will have teares of comfort in publicke , &c. I but when they can weepe in secret for their owne sinnes , and the sinnes of others , it is an evidence of a right spring of griefe . Againe , when teares tend to reformation of what they grieve for ; for else they be Steriles lachrimae , barren teares : doe they tend to reforme what wee weepe for ? doe they tend to action ? Affections are then good when they carry to action ; as griefe , love , joy , they are all for action : when wee weepe and grieve , and reforme withall , it is a good signe . I will name no more ; you see then , that griefe is sound , when it springeth from the love of God , and is for the sinnes of others , as well as our owne , and our owne , as well as others ; when it stirres up to reformation ; when it is in secret ; and therefore let us examine our griefe by these and the like evidences , it will be a good character of a gracious soule . Then God will carry himselfe as a sweet nurse , or loving mother to her child that sheddeth teares ; God will wipe away all these teares . O the transcending love of God , his love is a tender love ; the love of a mother , the love of a nurse ! it is not love , but the bowels of love , the bowells of mercy and compassion : how low doth he stoope to wipe away the teares of his children ! God will wipe away all teares . I will propound one question more , and then proceed . But wee are bid to rejoyce alwaies ; why then is it required that we weepe and mourne ? can two contraries stand together ? I answer , very well ; for wee may grieve , as wee have matter of griefe , and are in a condition of griefe : And we may rejoyce , and ought to rejoyce , as we look to the promise that God will wipe away all teares . When we thinke of the present cause wee cannot but grieve , but when wee looke beyond all troubles , we cannot but joy , it hath influence of joy into our heart : nay for the present we may joy , and grieve , without looking to eternity sometimes . If we consider that we have offended God , done that that grieveth his spirit , that is matter of griefe : but when we consider wee have Christ at his right hand , that speaketh peace for us , and makes our peace by vertue of his mediation , that giveth comfort ; So that wee have cause of joy , and cause of griefe , about the same things at the same time . Wee are never in such a state of griefe here , but if we looke about us , looke foreward , looke upward , A Christian , that is , a good Christian , is a person that hath many things to looke after , that he may mannage his estate of Christianity wisely : He is to looke to himselfe and his sinnes , to the mercies of God in Christ , to the constancie of it , that it is answerable to the fruit of it in peace and joy here , and happinesse hereafter , which are constant too ; his grace , as himselfe is constant , the fruits of it constant : Therefore rejoyce evermore . And ( saith the Apostle : I know what I say , I am well advised ) evermore rejoyce . So that the life of a Christian is a mixed life ; nay the ground of our joy , is our sorrow , and griefe , and joy is sowne in griefe . If we will rejoyce indeed , let us mourn indeed ; true joy ariseth and springs out of sorrow . I proceed to the next . And the rebukes of his people shall be taken away from of the face off the earth . Another benefit that makes the Feast sweet and comfortable is this ; Hee will take away the rebukes of his people . And here is the same method to be used : that Gods children , his Church and people , are under rebukes , and under reproach . We need not stand to prove the truth of it . It is true , First , the head of the Church , and the Church it selfe , and every particular member , they goe under rebukes . For the head of the Church , we should spend the time to no purpose to prove it ; what was Christs life ? it was under a vaile , he appeared not to be what he was ; you know he was esteemed the chiefe of Devills , an enemy to his Prince , to Caesar . I will not spend time in cleare truths . For the Church it selfe you see in the Booke of Hester 3. There is a strange people that acknowledge no law , they be against the lawes of the Prince ; they passe under the imputation of rebells : the poore Church that had thoughts of peace , the meek Church of God , they counted as enemies of the state ; as Christ the head was . And so the Church in Babylon , under what rebukes was it ? they reproached them , By the waters of Babylon we sat downe and wept , when they said sing us one of the songs of Syon . The Church sitteth by the waters of Babylon all this life : The world is a kind of Babylon to Gods people , and then sing us one of your songs ; where is now your God , say the hearts of wretched people ? when they saw the people of God in disgrace . Tully could say of the nation of the Jewes ; It sheweth how God regardeth it , it hath bin so often overcome . Thus the heathen man could scorne the state of Gods people . You see how the Psalmist complaines in the name of particular Christians , where is his God , he trusted in him , let him save him . Oh this was daggers to Davids heart , Psal . 42. 10. It peirced to my heart , when they said where is thy God. To touch a Christian in his God , as if God had no care of him , it is more then his owne griefe and affliction . So when a child of God is rebuked and affronted , when religion must suffer by it . So that the head of the Church , the members of the Church , are under rebukes , as it may be proved , if I carry you through all stories . At this day , the Church of the Jewes you see what it is come to : the nation of the Jewes under what reproach it is . And surely this Prophecy aimeth partly at the conversion of the Jewes ; it shall be accomplished at the resurrection , when all teares shall be perfectly wiped away : But it hath relation to the conversion of the Jewes . In what state are they now ? are they not a word of reproach ? Moses speech is verified of them ; They shall be a hissing to all Nations , and is not it a proverbe ? Hated as a Jew . But what is the reason of it ? Not to stand long upon the point ; you know there be two seeds in the world , the seed of the serpent , and the seed of the woman ; and the enmity between them is the true ground , and the antipathy in the hearts of carnall men to goodnesse . There is a light shineth in the life of them that be good ; and them that be ill hate the light , as discovering themselves to themselves , and to the world , not to be that they seeme to be . There is a saltnesse in the truth ; it is savory , but it is tart , whether in the word preached , or howsoever truth layeth open , what is crosse to corruption : and hereupon pride and selfe-love in carnall men , studyeth how to overcast all they can , the names of those that be better then themselves , with a cloud of disgrace . It is the property of vile men , to make all others vile , that they may be alike : men cannot abide distinctions of one from another . The Scripture distinguisheth the righteous man , more excellent then his neighbour , but they will not have that . The hatred of distinction is the cause they make all as bad as they can : And hereupon it is that good things were never cloathed in the right habit , nor ill things neither , but doe passe under a vaile : take away the true garment of grace , and holinesse and goodnesse , and put a false vaile upon it , it passeth not under that , that it is in this world , because wicked men will not suffer it , but will raise up the credit of other things , of empty learning , or empty things , or vaine courses , and cry up the credit of worldly things , that they may seeme to be wise and not fooles , that are carried to those things . The best things had never the happinesse to passe under their owne names ; but they had other coverings . Trueth goeth alwaies with a torne and scratched face ; it is a stranger in the world , and hath strange entertainment . If this be so , wee ought to take heed of laying a scandall or reproach upon religion ; Salvian complaines in his time , that wickednes had gotten that head , that those that were good and honourable , mali esse volunt , ne a malis ▪ abhorreantur : They that were good , studied to be vile , that they might not be villified of others . Oh saith hee , how much is Christ beholding to the world , that those that owne him , and owne goodnesse , and owne his cause , should be therefore base , because they be his friends ; take heed of taking scandalls . Use 2. Wee had need be wise , that wee be not taken in this snare of Satan , to mistake error for truth , and good for evill ; Satan and his agents make things passe under contrary representations : Superstition goeth for Religion , and Religion for superstition ▪ Schisme , and Heresie . It hath alwaies bin so ; therefore seeke wisdome to discerne aright . The devill hath two properties , hee is a liar , and a murtherer ; the one makes way for the other , for he could not murther unlesse he did lie . The devill himselfe will not be an open murtherer , if he can helpe it : The fraudulent persecution is worse than the violent . If he can bring to hell by fraud , and lying , hee will never doe it by violence . Hee is a lyar , that hee may be a murtherer : for when he can raise an imputation upon the Church and children of God , that they be Rebels , enemies of state , then he may cum privilegio be a murtherer : when he hath tainted Gods people in the conceit of the world , then they finde that entertainment not which they deserve , but which they be apprehended to deserve , when the conceit of other men towards them is poyson'd . Oh this Sect is spoken against every where , say they to Paul , Acts 28. 22. Therefore wee had need be wise ; for if the instruments of Satan ▪ led with his spirit , had not hoped that slanders should take , they would never have bin so skillfull in that trade . But they know they shall finde some shallow fooles , that will believe them without searching into the depth of them , and take up persons and things under prejudice . It is enough for them , that this is said of them , they have neither wit nor judgement , nor so much patience , from following their lusts , as to examine them : And that makes them so mad as they are . Calumniare audacter aliquid haerebit , Slander stoutly , something will sticke they are sure of it . That which hath raised , and ruined many a man , is that of Hamans casting of jealousie upon those that are better then themselves . That was Hamans trick , and so will be the practice of the wicked , as it hath bin from the beginning , so to the end of the world . Thou art not Caesars friend say they , and it s enough to Pilate ; thus it hath bin and will be to the end of the world . Therefore we had need to be wise , that wee be not misled : Men will never leave to speake ill , till they have learned to speak better , till the spirit of God hath taught them . Now it is said that Christ will take away the rebukes of his people . That is the promise ; as they are , they shall be knowne to be ; he will set all in joynt againe . Harmony is a sweet thing , and order is a sweet thing : time will come when things that are now out of order to appearance , shall be all set in their due order againe : Those that are basest , shall be lowest , and those that be excellent , shall be highest ; this is a working and framing now . In this confusion we must looke to the catastrophe , the conclusion of all ; hee will take away the rebukes of all . God is the Father of truth , and truth is the daughter of time ; time will bring forth truth at last . And those that be honourable indeed , shall be honourable . It is as true as God is just ; for goodnesse and holinesse are beames of God ; and will he suffer it alwaies to passe under a falfe vaile . There is not an attribute of God , but shall shine forth gloriously ; even all his excellency and dignity : There is nothing shall be above him and his excellency ; noe , though he seemes for a a while not to rule in the world , or have power , but fers them to goe away with it , that are his enemies ; he is working another thing by suffering them , he is working the glory of his children , and confusion of his enemies . There is nothing in God but shall gloriously shine , and nothing in his children , no beames of God , but shall gloriously shine to the confusion of the world : They that are good , shall be knowne to be good , God will bring their righteousnesse to light . The Witnesses that vexed the world , and had base entertainement , they were slaine and disgraced , but they rose againe and were carried to heaven , as Elias . So there will be a resurrection of name , a resurrection of reputation : That that is good shall be good , and that that is bad shall be bad ; it shall be knowne to be as it is . This is for comfort . You hear therefore what course to take under disgrace ; what shall wee doe , when the Church passeth under disgrace ? as it is now : A Protestant is worse then a Turke or a Jew , amongst the railing Papists . Among our selves wee see under what reputation the best things goe , it is too well knowne to speake of : And the scandall taken from hence doth extreamely harden , it keepes men from religion , it draweth many from religion that have entred into it , because they have not learned so much selfe denyall , as to venture upon disgrace . And surely where no selfe-denyall is , there is no religion . Christ knew what doctrine he taught , when he taught self-denyall in this respect . What shall wee doe therefore ? Labour first of all for innocency ; that if men wil reproach , they may reproach without a cause . Then labour for a spirit of patience to serve Christ with ; great is your reward when men speake evill of you for a good cause . It is the portion of a Christian in this life , to doe well , and suffer ill . Of all , certainely they are best that out of love to goodnesse , are carried to goodnesse without looking to rewards , or disgrace , that followes , with a single eye . Labour therefore for patience , and not onely so , but for courage ; for the Moone goeth its course , and lets the dog barke : Wee have a course to runne , let us keepe our course constantly ; passe through good reports , and bad reports , be at a point , what the world thinkes , wee seeke applause at another theater then the world . Againe then , labour for sincerity under rebukes , that wee have a good aime , such an aime as Paul had : If I be mad and out of my wits ; he being earnest for his Master Christ , they count him out of his wits ; If I be out of my wits it is for Christ . If I be sober it is for you , the love of Christ constraineth me to be so . Get the love of Christ , and that will make a man care for nothing . If I goe beyond my self , it is to God : As David said , when he was mocked by Micholl : It is to the Lord , when he danced before the Arke . Bonus ludus a good dance , where Micholl scoffeth , and David danceth ; where gracious men magnifie God , and have Micholls to scoffe at them , it is bonus ludus : God will looke upon them , for it is to the Lord. Labour that our aimes be good , and it is no matter what the world judgeth of them . And when all will not doe , commend our credits to God by prayer , as wee commend our soules and conditions , so or reputations ; that he would take care of them , that hee would bring our righteousnesse to light , that it should shine out as the noone day . So David doth , hee complaines to God , and commendeth all to him , prayeth him to take part against his enemies , to right his cause ; and when wee have done that , wee have done our duty : yet with all hope for better things ; be content to passe under the world as unknowne men , and to be inwardly worthy , and passe as unknown men . Rich men if truly rich , they will applaud themselves in their bosomes , though the world disgrace them , yet at home I am thus furnish'd . And so a Christian that knoweth his worth , that he is a child of God , heire of heaven , that he is attended upon by Angels , that hee is a jewell to God in his esteem , to be absolutely the best thing in the world . Hee knoweth the worth of a Christian , and his owne worth as being a Christian ; he applauseth and comforteth himselfe , in that he knoweth he hath a hidden life , a state of glory hidden in Christ . Now it is covered with disgrace , and disrespect in the world , scorned and reproached , but what is that to him ? it is an hidden life , and for the present he knoweth his owne excellency , and therefore can passe through good report , and bad report . I care not for mans day saith Paul , there is another day to which I must stand . And thus if we do , as Peter saith , There is a spirit of glory shall rest upon us . The ground wee have of comfort under rebuke , and disgrace , there is a spirit of glory , what is that ? a large spirit inlarging our hearts , with inward comfort , inward joy , inward love of God. A spirit of glory shall rest upon you , and shall continue with you , as long as disgrace shall continue : hee opposeth this to all disgrace he meeteth with in the world . God putteth sometimes a glory and excellency upon his children under disgrace , and ill usage in the world ; that he will daunt the world , as Stephens face did shine , as the face of an Angell , which came from a spirit of glory that rested upon him , and expressed himselfe to be the servant of God , He that takes away from our good report , if we be good , he addeth to our reward : Our Saviour Christ saith as much . Blessed are you when you be ill spoken of , for great is your reward . THE Seventh Sermon . ISAIAH 25. 8. And the rebukes of his people shall he take away from all the earth : For the mouth of the Lord hath spoken it . THis is a great promise , and I pray you be comforted with it . For of all grief that Gods people suffer in the world , there is none greater than reproach , disgrace , and contumely , Movemur contumeliis plus quam injuriis : We are more moved with reproaches than injuries . Injuries come from severall causes , but disgrace from abundance of slighting . No man but thinks himselfe worthy of respect from some or other . Now slanders come from abundance of malice , or else abundance of contempt ; and therefore nothing stickes so much as reproaches , specially by reason of opinion , and fancy that raiseth them over high . Our Saviour Christ endured the Crosse and despised the shame . That shame that vaine people cast upon Religion , and the best things , they despise that , and make that a matter of patience : They knew the Crosse would not be shaken off , Persecution and Troubles must be endured , and therefore they endured the Crosse , and despised the shame . Now to bear Crosses take the counsell of the Holy Apostles , look up to him , consider Christ , and whatsoever disgrace in words or carriage wee shall endure , we are sure , ( though wee shall never know it , till wee feele it by experience ) The spirit of glory shall rest upon us , and rebuke shall be taken away . Ere long there will be no glory in heaven and earth , but the glory of Christ , and of his Spouse , for all the rest shall be in their owne place : as it was said of Judas , that he went to his place . Their proper place is not to domineere , but to be in hell , and ere long they shall bee there . Heaven is the proper element of the Saints , that is the place of Christ the head . And where should the body be , but with the head ? where the Spouse , but with the Husband ? I say this shall come to passe , that all the wicked shall be in their place , and all the godly in theirs , with Christ , and then shall the rebukes of Gods people be taken away . A great matter , and therefore it is sealed with a great confirmation , The Lord Jehovah hath spoken it ; therfore it must , and will be so : The mouth of the Lord hath spoken it . This is not in vaine added , for the Lord knoweth well enough we need it , to believe so great things that there is such a Feast provided ; And that there is such a victory over death our last enemy , and that there will be such glory , that all the glory shall bee Christs , and his Spouses , that the wicked that are now so insolent , shall be cast into their proper place with the Devill , by whose Spirit they are led : They bee great matters ; and there is great disproportion between the present condition , and that condition in heaven , and infidelity being in the soule , its hard to fasten such things on the soule , that so great things should be done ; but they are no greater than God hath said , and hee is able to make good his Word , The Lord hath said it ; and when God hath said it heaven and earth cannot unsay it ; when heaven hath concluded it , earth and hell cannot disanull it ; The mouth of the Lord hath spoken it , That is ▪ truth it selfe hath spoken it , that cannot lye . A man may lye , and be a man , and an honest man too , he may sometimes speak an untruth , it taketh not away his nature : But God who is pure truth , unchangable truth , truth it selfe , cannot lye . When we heare of great matters , as matters of Christianity be great matters , they be as large as the capacity of the soule , and larger too ; And yet the soule is large in the understanding , and affection too ; When wee heare of such large matters , wee need a great faith to believe them . Great faith needeth great grounds , and therefore its good to have all the helps we can . When we heare of great things promised , great deliverances , great glory ; to strengthen our faith , remember God hath spoken them ; He knoweth our weaknesse , our infirmity , and therefore helps us with this prop , The mouth of the Lord hath spoken it . Let us therefore remember , those great things are promised in the word of God , in the word of Jehovah , that can make them all good , that gives a being to all his promises : He is being it selfe , and gives being to whatsoever he saith ; he is able to doe it . Set God and his power against all opposition whatsoever from the creature , and all doubts that may arise from our owne unbeleeving hearts ; The mouth of the Lord hath spoken it . But yee will say , the Prophet Esay saith it , whose words they were . I answer , Isaiah was the Pen-man , God the mouth ; the head dictateth , the hand writeth ; Christ the head dictates , and his servant writeth : So that holy men write as they were inspired by the holy Ghost , a better spirit than their owne . Why doe yee look on me , saith Isaiah ? thinke not it is I that say it , I am but a man like your selves ; but the mouth of the Lord hath spoken it . VVee should not regard men , nor the Ministerie of men , but consider who speaks by men , who sendeth them , with what commission doe they come : Ambassadors are not regarded for themselves , but for them that send them . And therefore Cornelius said well ; We are here in the presence of God , to heare what thou wilt speake in the name of God , Acts 10. 33. And so people should come with that reverend expression , VVee are come in the presence of God the Father , Sonne , and Holy Ghost , in the presence of the blessed Angells , to heare what thou shalt say in the Name of God , by the Spirit of God. VVe are not to deal with men , but with God : And therefore he saith , The mouth of the Lord hath spoken it . Hence may this question be easily answered ; VVhence hath the Scripture authority ? VVhy from it selfe : it is the Word , it carryeth its owne Letters testimoniall with it . Shall God borrow Authority from men ? No , the Authority the Word hath , is from it selfe ▪ It hath a supreame authority from its selfe : And wee may answer that question , about the Judge of all controversies ; What is the supreame Judge ? the Word , the Spirit of God in the Scriptures : And who is above God ? It is a shamelesse ridiculous impudency of men , that will take upon them to be Judges of Scripture , as if man would get upon the Throne , and as a Judge there Judge . The Scriptures must judge all ere long , yea that great Antichrist . Now an ignorant man , a simple man , that perhaps never read Scriptures must judge of all controversies , yea , that that is the Judge of all , and of himselfe , the Word which is from the very mouth of God. You will aske me , how shall I know it is the Word of God , if the Church tells us not ? A Carrier sheweth us these bee Letters from such a man , but when wee open the Letter and see the hand and seale , we know them to be his . The Church knowes the Word and explaneth it , and when wee see and feele the efficacy of the Word in it selfe , then we believe it to be the Word ; for there is that in the Word , that sheweth it to bee the Word ; the Majesty that is in it , the matter that is mysterious , forgivenesse of sinnes through a mystery , forgivenesse of sinne , victory over death , life everlasting in the world to come ; great matters , which eye hath not seen , nor eare heard , nor entred into the heart of man. If it had not been revealed it could not have entred into the heart of Angels : It containeth such glorious transcending mysteries . And then againe the Word to all them that belong to God , hath the Spirit of God ▪ by which it passeth , rightly accompanying it , witnessing to the soule of man that it is so , and by a divine efficacy it is mighty in operation . What doth it in the heart ? It warmeth the heart upon the hearing , and speaking , and discoursing of it . As when the Disciples went to Emaus . It hath a heat of Spirit going with it to affect the heart with heavenly joy and delight : it hath power going with it by the Spirit to raise joy unspeakable and glorious : It hath a power to pacifie the soule amidst all troubles . When nothing will still the soule , the Spirit of God in the Word will doe it , by its divine power . Yea it will change a man from a beastly or devillish temper , to a higher , and happier estate , as you have it Isaiah 11. 6 , 7 , 8 , 9. It makes Lions Lambs , Leopards Kids ; And what is the ground of all ? In that very place , the earth shall be full of the knowledge of the Lord. The knowledge of God reconciled , is such a powerfull knowledge , that it hath a transforming vertue to alter mens dispositions . What was Paul before Conversion , and Zaccheus ? Therefore it is the Word , because it hath divine operation , to heat the soul , and raise the soule , and change the soule , and cast downe the soule , as low in a manner as hell , in sense of its owne miserie . It will make a Foelix to tremble ; a man that it doth not effectually worke upon . The Truths of it are so moving , that it will make a carnall man to quake . When Paul spake of judgement to come , of giving account of all that is done in the flesh , when a possibility of it was apprehended , it made Foelix to quake ; It makes mountains levell , and it fills up the valleyes : The Word can raise up the soule ; when man is as low as hell , and looketh for nothing but damnation , the Spirit with the Word will fetch him from thence : as the Jaylor , Acts 16. there was little between him and hell , What shall I doe to be saved ? Why believe in the Lord Jesus . And with these words there went out an efficacy ▪ he believed , and he afterward was full of joy . The first Gospell ever preached in pardon was by God himselfe : never was any creature so neare damnation as our first Father Adam , cast from the greatest happinesse ; Miserrimum est fuisse faelicem ; for he that enjoyed before communion with God and his Angells , having sinn'd , and having conscience of his sinne , considering his great parts , and apprehension of the state he had beene in , this must needs affect him deeply ; and being in this condition , the promise of the seed of the VVoman to breake the Serpents head revived him . There is a strange efficacy in the Gospell : The Roman Empire was the greatest enemy that the Church ever had . The ten Persecutions you see what they were , and yet notwithstanding the VVord grew upon them and never rested , the spreading of the Gospell , and the Spirit with it , till the Crosse got above the Crown , as it did in the time of Constantine , and so it continueth . And must not this be a divine word which hath this efficacy , to revive , comfort , change , cast downe , raise up againe , search secrets , search the ▪ heart to the bottome . A poore Ideot that comes to heare the word of God , when he heares the secrets of his heart laid open by the word , he concludes certainly b God is in you , and you are Gods Ministers . The word c divideth betweene the marrow and the bone , it arraigneth the heart before Gods Tribunall Seat. Those that are saved , it hath these effects in them that I have named . And if you ask how they know whether the word be the Word ? A man may answer , I have found it to be so , raising me up , comforting me ▪ and strengthening mee : I had perished in my affliction if the word had not raised mee . Principles are proved , you know , from experience , for they have nothing above them . There is no other Principle to prove the word , but experience from the working of it . How know you the light to be the light but by it selfe ? and that fire is hot , but by it selfe . Principles prove themselves onely by experience . And this Principle is so proved by it selfe , that there is no child of God but can say by experience , that the word is the word . If a man might goe to reason , one might bring that which could not be easily answered for the satisfaction of an Atheist . Let him but grant there is a God , hee will grant one thing in Religion or another . But let him grant there is a God and a Reasonable Creature , then there must be a service , a Religion ; and this service must bee according to some Rules prescribed ; for the superior will not be served as the inferior pleaseth : he must discover what good the superior intendeth , and what duties he expects : this must be revealed in some word ; God and the Reasonable Creature , and Religion , make a necessity of a word , and that must be the word we have , or another ; and what word in the world is probable to bee the word but this ? You will say it may be corrupt . The Jewes looked to the old Testament , that it should not be corrupted ; for they knew every sillable in it and preserved every letter . It is one part of their superstition , and God blesseth that superstition to take away all such cavills . For the New Testament the Jewes cared not for : but Hereticks on their side watch over it that there should be no corruption , they will so observe one another . But what are these reasons to those which the soule of a gracious Christian knoweth by the operation of the Word upon the heart ? And therefore let us regard it as the word of God , hear it as the word of God , read it as the word of God. A company of prophane wretches you shal have , the scums , and basest of the people , that will discourse , and to grace their Discourse , they must have Scripture phrases : but whose word is it ? it is the word of the great God. Eglon was a Heathen King , and yet when a Message came from God , hee arose up and made obeysance . Wee should never read the Word but with reverence , considering whose book it is , and that we must be judged by it another day . If it be the word , I beseech you consider what we say , and know that God will make every part of it good , there shall not a jot of it faile , nothing of it shall miscarry ; God speaketh all these words : And therefore if you be blasphemers you shall not carry it away guiltlesse , God hath said it ; if you continue not to obey you are under Gods curse , unlesse you repent you shall perish ; every threat God will make good ; you must repent and get into Christ , else perish eternally : God hath said it , and we may confirme it in the unfolding and reading of it , the time is comming for the execution of it , and then God is peremptory . Now God waiteth our leisure , and intreateth us , but if wee will not repent , wee shall have that Arrow in our sides that will never be gotten out till we dye in hell : whose sinnes are condemned in Scripture , they are condemned by God ; and whom we shut heaven to , by opening the Scriptures , God will shut heaven to . The opening of the Scriptures is the opening of heaven : If the Scripture saith , a man that liveth in such a sinne shall not be saved , heaven shall be shut to him , he is in a state of death , he is strucken , and remaineth in danger till he repenteth . How many live in sins against Conscience , that are under the guilt and danger of their sinnes , they be wounded , they be struck by the word ; there is a threat against their sinnes , although it be not executed ; and they be as much in danger of eternall death as a condemned Traytor , onely God suffers them to live , that they may make their peace , they have blessed times of visitation . O make use of it , it is the word of God , and know that God will make every part of his word good in threats , as well as in promises . Take occasion from hence likewise to shame our selves for our infidelity in the promises , when wee are in any disconsolate estate , we are in Jobs case , being in trouble the consolation of the Almighty seemed light to him ; These be the comforts of God. When we come to comfort some , though the sweet promises of the Gospell be opened , yet they doe not consider them as being the word , the consolations of the Almighty , and therefore they seem light to them . But it should not be so . Consider they be the comforts of the word , and therefore we should heare them with faith , labour to affect them , and shame our selves . Is this Gods word that giveth this direction , that giveth this comfort , and shall I not regard it ? Is it the consolation of the Almighty , and shall not I embrace it ? Therefore we should be ashamed , not to be more affected with the heavenly sweet things promised of God , than we are . A man that refuseth heavenly Comforts to imbrace comforts below , how should hee reflect upon himselfe with shame ? Hath God promised such things , God that cannot lye , and shall I lose my hope of all these glorious things , for the enjoying of the pleasures of sin for a season ? I professe my selfe to be a Christian , where is my faith ? where is my hope ? A man must acknowledge either I have no faith ; for if I had faith believing God speaking these excellent things , I would not venture my losse of them to get the enjoyment of poor temporary things here , for the good things promised in another world . Labour therefore to bring mens hearts to believe the word , and desire God to seale it to our soules , that it is so . I will give one direction : Labour for the Spirit of God that writ the word , that indited the word . Beg of God to ●eale to our soules that it is the word , and that he would sanctifie our hearts to be suitable to the word , and never rest till wee can finde God by his Spirit seasoning our hearts , so that the relish of our soules may suit to the relish of divine truths , that when wee heare them we may relish the truth in them , and may so feele the worke of Gods Spirit , that we may bee able to say , hee is our God. And when we heare of any threatning , we may tremble at it , and any sinne discovered , wee may hate it : For unlesse wee by the Spirit of God have something wrought in us suitable to the word , we shall never believe the word to bee the word . And therefore pray the Lord by his Spirit to frame our hearts to be suitable to divine Truths , and so frame them in our affections , that we may find the word in our joy , in our love , in our patience , that all may be seasoned with the word of God. When there is a relish in the word , and in the soule suitable to it , then a man is a Christian indeed to purpose ; till then men will Apostatize , turne Papist , turne Atheist , or any thing , because there is a distance betweene the soule and the word ; the word is not ingraffed into the soule , they doe not know the word to bee the word by arguments fetched from the word , and therefore they fall from the power of the word . But if we will not fall from divine truths get truth written in the heart , and our hearts so seasoned by it , and made so harmonious and suitable to it , that we may imbrace it to death , that we may live and dye in it . To goe on : In that day shall it be said , loe this is our God we have waited for him . Here is a gracious promise that shutteth up all spoken before . He spake of great things before : And now here is a promise of a day , wherein hee will make all things promised good to the soule of every believing Christian . In that day it shall be said , this is our God , wee have waited for him , he will save us . It is an excellent portion of Scripture to shew the gracious disposition that the Spirit of God will worke in all those that imbrace the gracious promises of God. The time shall come when they shall say ; Loe , this is our God , wee have waited for him , and now wee enjoy him . The points considerable are these . First of all by supposition that there bee glorious excellent things ? promised to the people of God ; Rich and precious promises of Feasting , of taking away the vaile of conquest over death by victory , of wiping away teares and removing rebukes : great things , if vve goe no farther than my Text. Secondly , these have ha● day vvhen they shall bee performed , vvhich is not presently ; for the end of a promise is to support the soule till the performance . God doth not onely reserve great things for us in another vvorld , but to comfort us in the vvay , doth reach out to us Promises to comfort us till vvee come thither . There is a time when he will performe them , and not onely a time , but there are likewise promises of performance : at that time the promises of these great things shall be performed . The next thing is , that God will stirre up in his Children a disposition suitable : That is , the Grace of waiting . As great things were promised before , so the soule hath a grace fit for it : Wee have waited for thee . And as they wait for them , while they are in performing , so they shall enjoy them : Wee have wayted for thee , and wee will bee glad in thy salvation . We shall so enjoy them , that we shall joy in them : Good things when they be enjoyed , they bee joyed in . Againe , wee shall rejoyce in our salvation ; wee shall glory in our God. After they bee a while exercised in waiting , then commeth performance , then they bee enjoyed , and they bee enjoyed with joy , in glorying in God. For that is the issue of a Christian , when hee hath what hee would enjoy , when hee enjoyeth it with joy , when the fruit of it is , that God hath his glory , and therefore the heart can rejoyce in his salvation . Then there is a day , as for the exercising of his people here by waiting : So there is a day of performing promises . In that day . That is , a day of all dayes : When that day commeth , then all Prophecies and Promises shall be accomplished to the uttermost . But before that great day , there is an intermediate performance of Promises assisted by waiting , to drop comfort to us by degrees : He reserveth not all to that day , there be lesser dayes before that great day . As at the first comming of Christ , So at the overthrow of Antichrist , the Conversion of the Jewes , there will be much joy ; but that is not that day , these dayes make way for that day . VVhensoever Prophecies shall end in Performances , then shall bee a day of joying and glorying in the God of our salvation for ever . And therefore in the Revelations where this Scripture is cited , Revelations 21. 4. is meant the Conversion of the Jewes , and the glorious estate they shall enjoy before the end of the world : We have waited for our God , and now we enjoy him . I , but what saith the Church there ? Come Lord Iesus come quickly : there is yet another come Lord , till wee be in heaven . So that though intermediate , promises bee performed here , yet there is another great day of the Lord to be performed , which is specially meant here . The last thing considerable in the words is the manner of expression : They are expressed full of life , and with repetition , to make them sure and more certaine , In that day it shall be said , this is our God , wee have waited for him , he shall save us : He bringeth them in speaking these words of affection . Indeed when wee come to enjoy the performance of Gods gracious promises , if we should live to see the fulnesse of the Gentiles come , and Jewes called , wee should speake of it againe , and againe : Affections are large , and few expressions will not serve for large affections . It will be no tautology to say , This is our God , wee have waited for him . Beloved , times are yet to come which may much affect the hearts of the Children of God. Howsoever we may not live to see the performance of these things , yet wee shall all live to see that day of Judgement , and then we shall say , This is our God , wee have waited for him . VVee now see God in the Promises , and then wee shall see him face to face whom wee have waited for in the Promises , and we shall see him in heaven for ever . Loe , this is our God , we have waited for him . VVhile we live here we are in state of waiting , wee are under Promises , and a condition under promises is a waiting condition ; a condition of performance is an enjoying condition . VVe are in a waiting condition till our bodies be raised out of the grave : for when vve dye vvee vvait for the resurrection of our bodies . VVe may say as Jacob vvhen he vvas dying , I have waited for thy salvation . VVe are in a vvaiting condition till body and soule bee joyned together at the day of judgement for ever . And therefore vve should labour to have those graces that are suitable for this condition . The things vve vvait for are of so transcending excellency , as glory to come , that they cannot bee vvaited for , but the spirit by the things vvaited for , fitteth us to vvaite for them . A man cannot vvait for glory of soule and body , but the Spirit that raiseth up faith to believe , and hope to vvait , vvill purge , and fit , and prepare him for that glorious condition . He that hath this hope purifieth himselfe , as hee is pure . Oh it is a quickning waiting , and a purging waiting ; it is efficacious by the Spirit to fit , and purifie his soule suitable to that glorious condition hee waits for . Where that is not , it is but a conceit ; a very slender apprehension of the glory to come will make men better . He that hath hope of heaven and happinesse under glory , it will make him suitable to the place hee looketh for . THE Eighth Sermon . ISAIAH 25. 8. He shall swallow up death in victory , and the Lord God will wipe away teares from off all faces , and the rebukes of his people shall he take away from off all the earth : for the Lord hath spoken it . And it shall be said in that day , loe , this is our God , wee have waited for him , and be will save us : this is the Lord , we have waited for him , we will be glad and rejoyce in his salvation . TO come closer to the particulars . It shall be said in that day , loe this is our God. The mouth of the Lord hath spoken gracious things before , hath promised a Feast , and an excellent Feast . Gods manner is first of all to give promises to his Church ; why ? his goodnesse commeth from his goodnesse , his goodnesse of grace commeth from his goodnesse of nature : He is good , and doth good . Now the same goodnesse of disposition which we call bounty , that reserveth heaven and happinesse for us in another world ; the same goodnesse will not suffer us to be without all comfort in this world : Because the knowledge and revelation of the glory to come hath much comfort in it . Therefore in mercy he not only intendeth performance of glory , but out of the same fountaine of goodnesse , he intendeth to reveale whatsoever is good for his Church in the way to glory . So that promises of good , come from the same goodnesse of God by which he intendeth heaven : For what moved God to come out of that hidden light , that no man can come into , and discover himselfe in his sonne ? The word in his promises to reveale his minde to mankinde , and make knowne what he will have us to doe , and what he will doe to us ? but onely his goodnesse is the cause of all . And therefore the end of promises in Gods intention is to comfort us in the way to heaven , that we may have something to support us ; they are promissa , quasi praemissa : They are promises and premises , and sent before the thing it selfe . Now here it commeth that the glory to come is tearmed the joy of heaven , and the glorious estate to come . You have need of patience , that you may get the promises ; heaven and happinesse is called the promises , because we have them assured in promises . The blessings of the New Testament are called promises ; as the children of the promise , yea the heires of glory ; because all is conveyed by a promise , therefore all happinesse is conveyed by a promise . Now the promises are of good things . They are for the spring of them , free , from Gods free goodnesse ; for the measure of them , full ; for the truth of them , constant , even as God himselfe that promiseth . And therefore wee may well build upon them . Before I goe any farther , I beseech you let us account the promises of the good we have to be our best treasure , our best portion , our best riches , for they be called precious promises ; not onely because they be precious in themselves , but because they are from the precious love of God in Christ to us . They are likewise for precious things , they are laid hold of by precious faith , as the Scripture calleth them , and therefore they are precious promises . Let us not onely account of our riches that wee have ; for what is that we have , to what wee speak of , to that wee have in promise . A Christian is rich in reversion , rich in bills , and obligations : Christ hath bound himselfe to him , and he can sue him out when he pleaseth . In all kinds of necessitie , he can sue God for good ; hee can goe to God and say , Remember thy promise Lord , wherein thou hast caused me thy servant to trust ; and can binde God with his own word . But I take this onely in passage as the foundation of what I am to speak . From the mouth of God you see the great promises delivered : and now we have waited for them . That which answereth promises , is expectation and waiting . The second thing therefore between the promises wherein God is a debter , and the performance , is , that there is a long time , a long day : oftentimes God takes a long day for performing of his promise , as 400 yeares Abrahams posterity went to be in Egypt . And it was 4000 yeares from the beginning of the world , till the comming of Christ , which was the promise of promises ; the promise of the seed , a great long day : And therefore Christ is said to come in the latter end of the world . Abraham had promise of a sonne , but it was not performed till he was an old man : Symeon had a promise to see Christ in the flesh , but hee was an old man , ready to yeeld up the ghost before it was performed . God taketh a long day for his promises ; long to us , not to him ; for to him a 1000 yeares are but as one day . The promises of God are long in performing ; for to exercise our faith , and our dependance to the full , to take us off from the creature , and to indeare the things promised to us , to set the greater price upon them when we have them . Many other reasons my be given , if I intended to inlarge my selfe in that point . A Christian hath a title to heaven , as soon as he is a Christian , he is an heire to heaven ; perhaps he may live here twenty , or fourty yeares more , before God takes him up to glory ; why doth he defer it so long ? The reason is , God will fit us for heaven by little and little ; and will perfume us as Esther was perfumed , before she must come to Ahasuerus : there were many weekes , and moneths of perfuming : So God will sweeten and fit us for heaven and happinesse . It is a holy place , God a holy God : Christ is that holy one ; and for us to have everlasting communion with God and Christ in so holy a place , requireth a great preparation . And God by deferring it so long , will mortifie our affections by little and little , and will have us die to all base things here in affection , before we die indeed . David had title to the Kingdom as soone as ever he was anointed ; but David was fitted to be an excellent King indeed , by deferring the performance of the promise till afterward : So in our right and title , and possession of heaven , there is a long time betweenl Our Saviour Christ was 34 yeers before he was taken up to heaven ▪ because hee was to worke our salvation : And he was willing to suspend his glory for such a time , that he might doe it ; to suspend his glory due to him , from the first moment of his conception : For by vertue of the union , glory was due to him at the first ; but because he had taken upon him to be a Mediator , out of love hee would suspend his glory due to him , that he might suffer . And so God by way of conformity , will suspend the glory due to us , that we may be conformed to Christ . Though wee have right to heaven , as soon as wee are borne , yet God will suspend the full performance of it ; because he will by correction , and by length of time subdue by little and little that which maketh us unconformable to our head . And can we complaine for any deferring of heaven when wee are but conformed to our glorious head , who was content to be without heaven so long . But to goe on . As there be gracious and rich promises , and they have long time of performance to us , and hope deferred makes the soule languish . So God vouchsafeth a spirit to fit that expectation of his , a spirit of hope and waiting : And this waiting hath something perfect in it , and something imperfect ; it is a mixt condition . There is good , because there is a promise ; for a promise is the declaration of Gods wil concerning good : But because it is a promise of a thing not performed , there is an imperfection . So there is a mixture in the promise , and a mixture in the grace , hope , and expectation , and waiting , is an imperfect grace . That there be glorious things , it is perfection of good ; that we have them not in possession , that is the imperfection . So that hope is somthing , but it is not possessed ; a promise is something , but it is not the performance . A seed is somthing ; but it is not the plant . Thus God mixeth our condition here of perfection and imperfection ; hee will have us in state of imperfection , that wee may not thinke our selves at home in our Countrey , when wee are but in our way : Therefore he will have us in a state of imperfection , that wee may long homeward ; yet hee will have it a state of good , that we may not sinke in the way . And not onely promises ; for in the way to heaven , God keeps not all for heaven , he lets in drops of comfort oftentimes in the midst of misery , hee doth reveale himselfe more glorious and sweet then at other times : there is nothing reserved for us in another world , but wee have a beginning , a taste , an earnest of it here , to support us , till wee come to the full possession of what remaineth . Wee shall have full communion of Saints there ; wee have it here , in the taste of it : Wee know what it is to be acquainted with them that be gracious spirits : Wee have praising of God for ever there ; we know the sweetnesse of it here , in the house of God , which made David desire this one thing , that hee might dwell in the house of God , to visit the beauty of God , &c. There wee shall have perfect peace ; here we have inward peace , unspeakable and glorious ; a peace that passeth understanding in the beginning of it : There we shall have joy without all mixture of contrariety ; here we have joy , and joy unspeakable and full of glory . There is nothing in heaven that is perfect , that is sweet and good , and comfortable , but we have a taste , and earnest of it here . The spirit will be all in all there , there is somthing of it in us now : more light in our understandings , more obedience in our wills , more and more love in our affections , and it is growing more and more . And therefore all is not kept for time to come : we have somthing beginning here , besides promises ; there is some little degrees of performance ; so that the state between us and heaven , is a state mixt of good , and imperfection . Now God hath fitted graces suitable to that condition , and that is expectation , or waiting , a fit grace , and a fit disposition of soule from imperfect condition , that is afterwards to be perfected ; for fruition is the condition of perfect happinesse , not of waiting : for waiting implieth imperfection . This waiting carrieth with it almost all graces , waiting for better times in glory to come , it hath to support it . It is a carriage of soule that is supported with many graces . For first we wait for that we believe , we have a spirit of faith to leade to it : And then we hope , before we waite , and hope is the anchor of the soule that stayeth the soule in all the waves and miseries of the world ; it is the helmet that keeps off all the blowes : This hope issues from faith for what we believe , we hope for the accomplishment of it . So that all graces make way for waiting , or accompany it . The graces that accompany the waiting for good things in time to come , are patience , to endure all griefes between us and the full possession of heaven . Then long suffering , which is nothing else but patience lengthned , because troubles are lengthned , and the time is lengthned : So there is patience , and patience lengthned , which we call long suffering ; and then together with patience and long suffering , there is contentment without murmuring at the dispensation of God ; something in the soule that he would have it to be so . Hee that hath a heart to rise , because hee hath not what hee would have , hee doth not wait with that grace of waiting , that issueth from a right spring . God reserveth joy for the time to come , for our home , wee should be content to have communion with God and the soules of perfect men ; and not murmure though God exerciseth us with many crosses here . And therefore the Scripture calleth it a silence , In silence and in hope shall be your strength . The soule keepeth silence to God in this waiting condition , and this silence quells all risings in the soule presently : As David , my soule kept silence unto the Lord. It will still all risings of the heart , issuing from a resignation of the soule to God , to doe as he will have us to doe : So it implieth patience and long suffering , contentment , holy silence , without murmuring and repining . And then it implies watchfulnesse over our selves , ( till wee come to the full accomplishment of the promises ) that we carry not our selves unworthily in the meane time : That wee should not spend the time of our waiting in wickednesse , to fetch sorrow from the devill , and the world to comfortus , or to be beholding to Satan . This is no waiting , but murmuring , and rebellion , when in crosses and discomforts we cannot be content , but must be beholding to the Devill : so there must bee watchfulnesse ; and not onely so , but fruitfulnesse in waiting . For he waits , that waiteth in doing good , that waiteth in observance ; hee waiteth for his Masters comming , that is , doing his duty all the time in a fruitfull course of observance and obedience ; else it is no waiting : waiting is not meerly a distance of time , but a filling up of that time with all gracious carriage , with obedience , and with silence , with long suffering and contentment , and watchfulnesse wee take not any ill course , and observance , and with fruitfulnesse , that wee may fill up times of waiting , till performance , with all the graces , that we may have communion with God. It is another manner of grace then the world thinks . What is the reason of all the wickednesse of the world , and barrennesse , and voluptuousnesse , but because they have not learned to wait ? They heare of good things , and precious things promised ; but they would have present payment , they will have somthing in hand . As Dives , sonne , sonne , thou hast had thy good things here ; they will have their good things here . And what is the reason of wickednesse , but because they will have present pleasures of sinnes . Wee must preferre the afflictions of Christ before the pleasures of sin . Now that shortnesse of spirit to have reward here , is the cause of all sinne : They have no hope , nor obedience , nor expectation to endure the continuance of diuturnity ; where then is patience , and hope , and contentment ? The character of a Christian is , that he is in a waiting condition , and hath the grace of waiting ; others will have the pleasures of sin , their profits and contentments , else they will cracke their consciences , and sell Christ , God , heaven , and all . A Christian as he hath excellent things above the world , so he hath the grace of expectation , and all the graces that store up , and maintain that expectation till the performance come . And therefore it is an hard thing to be a good Christian , another thing then the world taketh it to be : For marke I beseech you , what is between us and heaven , that wee must goe through , if ever wee will come there : Between us and heaven , the thing promised , there be many Crosses to be met withall , and they must be borne , and borne as a Christian should doe ; Through many afflictions we must enter into the kingdome of Heaven . Besides crosses , there be scandalous offences , that be enough to drive us from profession of Religion without grace . Sometimes good men by their failings , and fallings out , they fall into sinne , and fall out ; and that is a scandall to wicked men . Oh say they , who would be of this Religion , when they cannot agree among themselves : This is a great hinderance and stop . It is a scandall and rubbe in the way , not so much in themselves ; wee are full of scandall our selves , catch at any thing , that we may except against the best waies ; there is a root of scandall in the hearts of all , because men will not goe to hell without reason . Now because wee are easie to take offence , rather then wee will be damned without reason , it is not easie to hold out . Besides this , Satan plies it with his temptations from affliction , and from scandall ; he amplifies these things in the fancy : who would be a Christian ? Yee see what their profession is ; And so hee maketh the way the more difficult . And then againe , looke at our owne disposition to suffer , to hold out , to fix ; there is an unsetlednesse , which is a proper infirmity in our natures since the fall : we love variety , wee are inconstant , and cannot fix our selves upon the best things , and wee are impatient of suffering any thing . Wee are not onely indisposed to doe good , but more indisposed to suffer any ill ; the spirit must helpe us over all this , which must continue all our life long , till wee be in heaven , something or other will be in our way : now the Spirit of God must helpe us over all these afflictions . We shall never come to heaven to overcome afflictions , and scandals , and temptation , which Satan plies us here withall . And then to overcome the tediousnesse of time ; this needeth a great deale of strength : now this grace of expectance doth all . And therefore it is so oftentimes stood upon in Scripture ; in Isaiah , and in the Psalmes , how often is it repeated , Psal . 77. last , Wait on the Lord , if he tarry wait thou . The Lord will wait for them that wait for him ; and it is the character in Scripture of a Christian . Moses , he saith , such as waited for the consolation of Israell before Christ came in the flesh , such a one , is one that waiteth for the consolation of Israell . To have a gracious disposition , and a grace of waiting was the character of good people . Now since the comming of Christ , the character of the New Testament , is , to wait for Christs appearance . There is a Crowne of glory for me , and not onely for me , but for all them that love his appearance . That is an ingredient in waiting , when we love the thing we wait for . And so Titus 2. last , The grace of God that teacheth to deny ungodlinesse and worldly lusts , and to live holily , and justly , and soberly in this present evill world , looking for , and waiting for this glorious appearing of Jesus Christ . So that looking with the eye of the soule , partly on the first comming of Christ , which was to redeeme our soules , and partly upon the second , which is to redeeme our bodies from corruption , and to make both soule and body happy , it makes a man a good Christian : For the grace of God on the first , teacheth us to deny ungodlinesse ; and looking for Christs appearing , maketh us zealous of good workes . You have scarce any Epistle , but you have time described for looking for the comming of Christ ; As Jude , Preserve your selves in the love of God and wait for the comming of Christ . So that as there be gracious promises , and a long day for them , God vouchsafeth grace to wait for the accomplishment of them . Now as God giveth grace to wait , so he will performe what wee waite for ; As they say here , wee have waited , that is the speech of enjoying . God will at length make good what hee hath promised ; and what his truth hath promised , his power will performe . Goodnesse inclineth to make a promise , truth speakes it , and power performeth it . As you shall see here . Wee have waited , &c. In God there is a mouth of truth , a heart of pitty , and an hand of power ; these three meeting together , make good whatsoever is promised : Hee will fulfill the desires of them that feare him . The desires that God hath put into his Children , they be kindled from heaven ; and he will satisfie them all out of his bowells of pitty and compassion : hee will not suffer the creature to be allwaies under the racke of desire , under the racke of expectation , but hee will fulfill the desire of them that feare him . And therefore learne this for the time to come . Though wee waite , God will performe whatsoever wee waite for ; And therefore , loe , wee have waited for him . As there is a time of promising , so there is a time of performing ; as there is a seed time , so there is a time of harvest . There is a succession in nature , and a succession in grace ; as the day followeth the night , and the Sabbath the weeke , and the Jubile such a terme of yeares ; and as the triumph followeth the warre ; and as the Consummation of Marriage followeth Contract ; so it is a happy and glorious condition , above all conditions here on earth . Therefore in this text you have not onely the seed time of the Christian ; wee may sow in teares , and an expectation , as in sowing : But here is likewise the harvest of a Christian ; as there is time of sowing , so there is time of reaping ; as time of waiting , so of injoying . Wee have waited , and now loe , we have what we waited for . But why doth not the Holy Ghost set downe a certain time , but leaveth it indefinite , In that day . God keepes times and seasons in his owne power ; the point of time in generall he leaveth it , There is a day ; but the point and moment of time he keepeth in his owne power . It is enough to know there is a day , and a day that will come in the best season ; Gods times is the best time . When judgments were threatned upon the wicked , they say , Let us eate , and drinke , for to morrow wee shall die . So Saul , to morrow thou shalt die , and was he the better ? So where there is a certain time of Gods comming in judgement , godly men would not be the worse , and wicked men never the better . Thetefore God reserveth it indefinite , In that day . There is a day , and it is a glorious day , a day of all dayes , a day that never will have night , a day that we should thinke of every day ; That day , by way of excellency . And before that day there be particular dayes in this world , wherein God sheweth himselfe , and fulfills the expectation of his children , to cherish the grand expectation of life everlasting . As in times of trouble they expect of God , and wait for deliverance in Gods time , and they must be able to say , Loe , wee have waited Because it is a beginning and pledge of the great performance that shall be consummate at that great day , and of all the miseries that shall then be removed : So there is a day when the Jewes shall be converted , and the fulnesse of the Gentiles brought in , and the man of sinne discovered , and consumed by the breath of Christ . And when the Church of God seeth them , they may say , Loe , we have waited for the Lord , and loe , hee is come , that we looked for is now fulfilled : So that God reserveth not the fulfilling of all the promises to the great day of all dayes , but even in this life hee will have a that day . And it were very good for Christians in the passages of their lives , to see how God answereth their prayers , and delivereth them . Let them doe as the Saints in the Old Testament , that gave names to places where they saw God ; As Penuell hee shall see God , and Abraham , God will be seen in the Mount. So Sampson and others they gave names to places where they had deliverance , that they might be moved to bee thankfull . A Christian taketh in all the comforts of this life to believe the things of the last great day . Loe , we have waited for him . That shall be a time of sight , and fruition , of full power , and full joy , which is reserved for heaven ; then we shall say , Loe , behold this is the Lord. The more we see God here , the more wee shall see him hereafter . There be many wayes of seeing , so as to say , Loe , this is the Lord. We may say from the poorest creature , Loe this is the Lord , here are beams of his Majesty in the works of his Justice and Mercy , Loe here is the Lord. The Lord hath brought mighty things to passe , the Lord is marvailous loving to this Children . Behold and see the salvation of the Lord. We may say , Loe here , and see something of God in every creature , no creature but hath something of God. The things that have but meere being , have something of God ; but the things that have life have more of God : And so in some there is more , in some lesse of God. But in the Church of God specially , wee may see his going in the Sanctuary ; Loe this God hath done for his Church . And in the Sacraments we may say , I have seen the Lord , and felt the Lord in his Ordinance by his holy Spirit . Wee doe all this before we come to see him in heaven : but that is not meant specially . We shall say , Loe , this is the Lord , when we shall see him in heaven , all sight here leadeth to that sight . Faith hath a sight here , but it is in the Word and Sacrament , and so imperfect ; but the sight in heaven is immediate and perfect , and therefore opposed to faith . VVee live by faith , and not by sight , in heaven we shall live by sight ; not that we live not by sight here in some degree , for the lesser sight leadeth to the greater sight , But in comparison of sight in heaven , there is no sight . The Scripture speaketh of sight of God comparatively : Moses saw God , that is , more than any other : And Jacob saw God , that is , comparatively more than before , but not fully and wholly . VVee can apprehend him , but not comprehend him , as they say ; wee may see something of it , but not wholly : but in heaven we shall have another sight of God , and then wee shall say , Loe , this is the God we have waited for ; wee shall see Christ face to face . Beloved , that is the sight indeed . And if yee will aske me whether wee shall see God then or no ; Consider what I said before , this is the God wee have waited for in obedience , and fruitfully . If we shall be ravished with the sight of God , surely if we see him here we may see him there : VVe see him with the eye of faith , we see him in the Ordinance , wee have some sight of God that the world hath not , God discovereth himselfe to his children , more than to the world , And therefore they say , thou revealest thy self to us , not unto the world . A Christian wonders that God should reveale his love , and mercy , and goodnesse to him , more than to others . And therefore if wee belong to God , and shall see him hereafter , wee must see him now , as we may see him , we must have some knowledge of him : And if wee see God any way , all things in the world will be thought of no request in comparison of the Communion of God in Christ . As Isaiah 14. We have seen the Lord , and what have wee to doe with Idols ? The soule that hath seene Christ , growes in detestation of sinne , and loatheth all things in comparison . And then againe , if we shall ever see God in glory , in this glorious and triumphing manner , This is the Lord , This sight is a changing sight . There is no sight of God , but it changeth , and alters to the likenesse of God. When he calls to look up to him , and he looks on us in favour and mercy . The best fruit of his favour is grace , of peace , and joy , for these be beames that issue from him , grace , as beames from the sunne . But where-ever God lookes with any favour , there is a conformity to Christ , a gracious , humble , pittifull , mercifull , obedient disposition , which is an earnest of the Spirit of Christ . And there is a study of purity , of a refined disposition from the pollutions of the world ; The pure in heart shall see God , they that hope to see God for ever in heaven , will study that purity that may dispose , and fit them for heaven . And there is such a gracious influence in it that they that hope for heaven , the very hope must needs helpe to purifie them . As there is grace suitable to waiting , so there is an influence from the things hoped for , to give vigor to all grace : As all the graces of a Christian fit and inable him for heaven ; so hope of heaven yields life to all grace . There is a mutuall influence into these things . God vouchsafeth discovery of these glorious things , to helpe us to wait , to be patient , and fruitfull and abundant in the work of the Lord. And the more wee wait fruitfully and patiently , and silently , the more wee see of heaven . So that as in nature , the seed bringeth the tree , and the tree the seed ; so in the things of God one thing breeds another , and that breeds that againe ; so that waiting and grace fit us for heaven , and the thought of heaven puts life and vigor into all the graces that fit us for heaven . What is our faith to those glorious things we shall see hereafter ? what is patience , but for consideration of that ? what is hope , but for the excellency of the object of hope ? And what were induring of troubles , if something were not in heaven to make amends for all ? They help us to come to glory , and the lively hopefull thoughts of those things , animate and enliven all the graces that fit for heaven . If ever we shall hereafter possesse heaven , and say , Loe , this is he we have waited for , wee must see him here so , as to undervalue all things , to see him with a changing sight , for the object of glory cannot bee revealed , but it will stirre up a disposition suitable to glory ; if this bee not , never hope for a sight of him in heaven . And therefore let mee intreat , and beseech you , with the Apostle Paul , to look to the end , look to the maine chance , that can come in this world , and that shall come hereafter . It is wisedome to looke to the end . A man that buildeth an house , will thinke of the end , that is , dwelling , and habitation , that he propoundeth . We are for everlasting communion with God ; we are to be perfect , as in grace , so in glory . Heaven is our element , we rest not till then , we are in motion till then , that being our station . Then thinke often of this , never to rest in any intermediate Condition , because we are in waiting , till we come to that condition . Let us so carry our selves , that we may say , this we waited for , it is the glory wee expected . It is our wisdome often to have the end of our lives in our eyes that wee may bee helped to waite patiently , cheerefully , and comfortably , till the consummation come when all promises shall end in performance , when all that is ill , and imperfectly good shall bee removed , a consumption of ill , and a consummation of all good . Oh have that day in our eyes , that day of all dayes , and the very thoughts of it will fit us for the day . The thoughts of our end will fit and stirre us up to all meanes tending to that end . Physicke is good , if it tend to health : The very thoughts of that prescribes order , and meanes . Wee read , Seek the Kingdome of Heaven first , and all other things shall bee added to you . The thought of the end prescribes order to all meanes , and it prescribes measure , How to use the World , as though I used it not : for the thoughts of my end stirre mee up to use all courses suitable to that end . And therefore the best wisedome in Christians is often to prefixe the end , and to bee content in no grace , nor comfort , as it is in a way of imperfection , but to look upon every grace , every comfort , every good , as it tends to perfection . David desired not to dwell in the House of God for ever , because hee would terminate his desire in the house of God here , but hee aimeth at Heaven . And so when the Saints of God bound and terminate their desires and contentment , it is with reference to the last day , the rest of a Christian , beyond which they cannot goe , even communion with God himselfe . THE Ninth Sermon . ISAIAH 25. 9. And it shall be said in that day , loe , this is our God , wee have waited for him , and he will save us : this is the Lord , we have waited for him , we will be glad and rejoyce in his salvation . IN the worst age of the Church , that the Church may not be swallowed up with fear , in the worst times , God doth prepare promises for his people . It was the case of our blessed Saviour himself to his poore Disciples , that they might not be overwhelmed with sorrow . Therefore hee addeth Sacraments to Passeover , and the New Testament to the Old , and all to confirme faith , knowing that our hearts are very subject to be danted . The Lord promiseth here a feast of fat things , and all things pertaining to a Feast , the best of the best , and removall of all that may hinder joy , as taking away the vaile , which hinders them from the sight of it . And then death is swallowed up in victory , as it is already in our head , who is gloriously triumphing in heaven : And then all teares shall be wiped from all faces . There is a vicissitude of things , they are now in a valley of teares , but it will not be alwayes thus , time shall come when all teares shall be wiped away ; and the cause of all teares are sorrow . The rebukes of his people shall be taken away , the scandall that lyeth upon the best things shall be taken away . The worst things goe under a better representation , and the best things under a vaile , but one day as things are , they shall be . The God of truth will have truth to be cleare enough ; And all this is sealed up with the highest Authority that admits of no contradiction . The Lord of Hosts hath spoken it . We came the last day to these words ; Loe this is our God , &c. Wherein we may consider first of all , That God hath left to his Church rich and precious promises , such as is spoken of before . A feast , and removall of all hinderances whatsoever . He not only vouchsafeth heaven when we dye , and eternall happinesse , but in this world in our way he vouchsafes precious promises to support our faith , that we may begin heaven upon earth . What these promises are , we shewed the last day . The second observation was , in that Gods people are here in a state of expectation . It shall be said , loe we have waited for him . We are in a condition of waiting while we live in this world , because we are not at home ; our state requires waiting , heaven requires setlednesse and rest : There all appetites , all desires shall be satiated to the full : Our estate here is a passage to a better estate , and waiting is a disposition fit for such a condition . And in this there is good , and imperfection ; good , that we have something to wait for , imperfection , that we are to wait for it , that we have it not in fruition , and till we be in heaven we are in a state of waiting . In the Revelations , Come Lord Jesus , come quickly , there is a glorious state of a Church set forth , but while all is done , it hath not what it would have . We cannot be in such a state in the world , but there is place for a desire , namely immediate and eternall communion with Christ in heaven . And therefore it shall be said in that day , loe this is our God , we have waited for him . I will adde a little to this state of waiting before I goe farther . God will not have our condition presently perfect , but have us continue in a state of waiting . First of all , it is his pleasure that we should live by faith , and not by sight . We have sence and feeling of many things , he reserveth not all for heaven ; how many sweet refreshments have we in the way ? but the tenor of our life is by faith , and not by sight . God will have us in such a condition . Again , we are not fitted for sight of the glory to come here : our vessels are not capable of that glory . A few drops of that happinesse so overcame Peter in the transfiguration , that he knew not himselfe . God is so good to us that he would have us enjoy the best at the last ; the sweeter is heaven , by how much the more difficult our way thither is : Heaven is heaven , and happinesse is happinesse , after a long time of waiting ; For waiting enlargeth the capacity and desires of the soule to receive more , it commendeth the happinesse afterwards . And therefore God keepeth the best for the last , because he will never interrupt the happinesse of his children , when they be in heaven , there is a banishment of all cause of sorrow . Hee will have a distinction between the Church-militant and Triumphant : He will traine up his children here , before he bringeth them to heaven ; he will perfume his Spouse , and make her fit for an everlasting communion with him in heaven . The third thing is , that as there be promises , and these promises are not presently fulfilled , which put us in a state of waiting : so God giveth grace to uphold in waiting . Waiting is not an empty time , to wait so long , and no grace in the meane time ; but waiting is a fitting time for that we are to receive afterwards . We see in nature , In the winter , which is a dull time to the spring , and harvest , and the times are very cold ; yet it ripens and mellowes the soile , and fits it for the spring . There is a great promotion of harvest in winter , it is not a meere distance of time : so between the promise and heaven it selfe , it is not a meere waiting time , and there is an end ; but it is a time which is taken up by the spirit of God in preparing the heart in subduing all base lusts , and in taking us off from our selves , and whatsoever is contrary to heaven . The time is filled up with a great deale of that which fits us for glory in heaven . The gracious God that fits us for heaven , and heaven for us , fits us with all graces necessary for that condition . As faith to beleeve , patience to wait for , and to depend on that which he seeth not to be above sence ; a grace of hope to wait for that which he believeth to be an anchor to his soule in all conditions whatsoever : And then a grace of patience to wait meekly all the while : And then long-suffering patience lengthened out . As the tediousnesse is long between us and heaven , so there be lengthening graces . We would have all presently , How long Lord , how long . We are so short , even David and others , and therefore God giveth grace to hold out and lengthen our spirituall faith , and hope and perseverance , and constant courage to encounter with all difficulties in the way . When the spirit of a man beholds heaven , and happines , and God , it makes him constant in some sort , as the things he beholdeth , for the spirit transformeth him to the object . Now he beholds a constant Covenant : And as faith looks upon a constant God , constant happinesse , and constant promises , it frameth the soule suitable to the excellency of the object it layeth hold upon . And then the spirit of God in the way to heaven , subdueth all evill murmurings , and exceptions , in suffering us not to put forth our hands to any iniquity , though we have not what we would have , he keeps us in a good and fruitfull way ; for to wait , is not only to endure , but to endure in a good course , fitting us for happinesse , till grace end in glory . In the fourth place , God will performe all his promises in time . As the Church saith here , This is the Lord , we have waited for him . Now he hath made good whatsoever he hath said . To inlarge this point a little . As there is a time of waiting , so there will be a time when Gods people shall say , Lee this is the Lord , we have waited for him . Why God is Jehovah , a full and pregnant word , a word of comfort and stay for the soule , in this word Jehovah . He is a God that giveth a being to all things , and a being to his word , and therefore what he saith , he will make good : He is Lord of his word . Every mans word is , as his nature , and power , and abilitie is , the word of a man , or the word of an honest man , but being the word of a God , he will make all good . And then he will make all good , because he is faithfull . God , he saith it , and he will doe it , you need no more reason then pitty to his people , his bowels of compassion ; the hearts of people would faile , if he should stay too long . And therefore out of his bowels in his time , which is the best time , not only because he is faithfull , but because he is loving and pittifull , he will make good all his promises . And then he will doe it ; for what is grace , but an earnest of that fulnesse we shall have in heaven ? What is peace here , but an earnest of that peace in heaven ? And what is joy here , but an earnest of fulnesse of joy for evermore ? And wil God lose his earnest ? Therfore we shall enjoy what God hath promised , and we expect , because we have the earnest . It is not a pledge only , for a pledge may be taken away , but an earnest which is never taken away , but is made up in the full bargain . Grace is made up in glory , as beginnings are made up with perfection . Where God layeth a foundation , he will perfect it . Where God giveth the first fruits , he will give the harvest . But it will be a long time before , because he will exercise all grace to the uttermost . You see how Abraham was brought to the last . In the mountaine God provideth for a sacrifice , when the knife was ready to seise on Isaacks throat . We should answer with our faith Gods dealing , that is , if God deferre let us wait , yea wait to the uttermost , wait to death . He is our God to death , and in death , and for ever . If God performe his promise at the worst , then , till we are at the lowest we must wait . And therefore one character of a child of God from others is this . Give me the present , saith the carnall beastly man , the world , but Gods people are content to wait , he knoweth what he hath in promise is better then what he hath in possession . The gleanings of Gods people are better then the others harvest . The other cannot wait , but must have present payment : Gods child can wait , for he liveth by faith . And therefore we should learne patiently to wait for the performance of all Gods promises . And to direct a little in that , remember some rules , which every man may gather to himselfe , as Gods time is the best time . Deus est optimus arbiter opportunitatis , The best descerner of opportunities . And , in the mountain will God be seen . Though he tarry long , he will come , and not tarry over-long , and then all the strength of the enemy is with God : Robur hostium apud Deum , The strength of the enemy is in his hand , he can suspend it when he pleaseth . Then though God seemes to carry things by contrary wayes to that he promiseth , which makes waiting so difficult , yet he will bring things about at last . He promiseth happinesse , and there is nothing but misery ; he promiseth forgivenesse , and opens the conscience to cry out of sinne . I but Luthers rule is exceeding good in this case ; Summaars , the greatest art of a Christian is , credere credibilia , &c. & sperare dilata , to hope for things a long time , and to beleeve God when he seemeth contrary to himselfe in his promise . But though God doth deferre , yet in that day he doth performe , it is set downe indefinitely , for it is not fit we should not be acquainted with the particular time . And therefore he saith , in that day , he sets not downe a particular time , but in that day wherein he meaneth to be glorious in the performance of his promise . There is a time , and a set time , and there is a short time too , in regard of God , and a fit time . If the time were shorter then God hath appointed , then it were too short , if longer , too long . My times , saith David , are in thy hands . If they were in the enemies hands , we should never be out : If in our owne , we would never enter : If in our friends , their good will would be more then their ability . But my times , he saith not , my time , but my times are in thy hands , that is , my times of trouble , and times of waiting . And it is well they be in Gods hands , for he hath a day and a certaine day , and a fit day to answer the waiting of all his people . And when that day is come , you see how their hearts are inlarged , they will say , This is the Lord , we have waited for him . When God meaneth to performe his promise either in this world , or in the world to come , the world to come specially , when there shall be consummation of all promises , God shall inlarge the hearts of his people . This is the Lord , we have waited for him , This is the Lord ; he repeats it againe and againe . Our soule is very capable being a spirituall substance , and then God shall fill the soule , and make it comprehend misery , or comprehend happinesse , when every corner of the soule shall be filled , and then having bodies too , it is fit they should have a part ; so the whole man shall expresse forth the justice or mercy of God. For the nature of the thing it cannot be otherwise , every member of the body shall be fit to glorifie God. What the Psalmist saith of his tongue , Awake my glory , he may say of every member , doe thy office in glorifying the Lord , and rejoycing in the Lord : Pectus facit disertos , The heart makes a man eloquent and full : so the performance of any promise fils the heart so full of affections , the affections are so inlarged , and therefore we must not have affections to a Court-kind of expressions , as they in old time , and the like Court-eloquence , when men might not speake fully . But when joy possesseth the heart to the full , there be full expressions . This is the Lord , this is the Lord , let us rejoyce in him . And therefore there seemeth so many tautologies in the Psalmes , though they be no tautologies , but meere exuberancies of a sanctified affection . Oh beloved what a blessed time will that be , when this large heart of ours shall have that that will fill it ! When the best parts of us , our understanding , will and affections shall be carried to that which is better and larger then it selfe , and shall be as it were swallowed up in the fulnesse of God! And that is the reason of the repetition of the word , This is the Lord , this is the Lord. And it followeth , We will rejoyce and be glad in his salvation . When a gracious heart is full of joy , how doth he expresse that joy ! A wicked heart , when it is full of joy , is like a dirty river that runs over the banks , and carrieth a deale of filth with it , dirty expressions . But when a gracious heart expresseth it selfe being full of joy , it expresseth it selfe in thanks and praises , in stirring up of others : Loe this is our God , we will rejoyce and be glad in his salvation . Is any merry , saith the Apostle Saint James , Let him sing . God hath affections for any condition : Is a man in misery ? let him pray . This is a time of mourning . Doth God performe any promise , and so give cause of joy ? let him sing ; there is action for every affection , affection for every condition ; And this may stirre us up to begin the imployment in heaven , on earth here . We shall say so in heaven , Loe this is the Lord , we have waited for him . For every performance of promises , be much in thankfulnesse . Our conversation is in heaven , saith the Apostle : And what is the greatest part of a Christians conversation , but in all things to give thankes . Here the Holy Church saith , their matter of praise was too big for their soule , and therefore they brake out in this manner . And so oftentimes a child of God , his heart is so full , that it is too big for his body in the expression of matter of praise . But it is his comfort , that in heaven he shall have a large heart , answerable to the large occasion of praise . I will not inlarge my self in the common place of thanks-giveing . In this condition we can never be miserable , for it springs from joy , and joy disposeth a man to thankfulnesse , and upon thankfulnesse there is peace , and can we be miserable in peace of consceince ? Therefore saith the Apostle , in all things give thanks , and let your requests be made knowne to God , and what will follow upon that , when I have made knowne my requests and paid my tribute of thanks ? then the peace of God which passeth understanding shall guide your minde . When we have paid to God the tribute we can pay him , then the soule , as having discharged a debt , is at peace . I have prayed to God , I have laid my petition in his bosome , I am not in arrerages for former favours , therefore the peace of God which passeth all understanding shall keepe your hearts and mindes . Hanna had prayed once , went not away but prayed againe ; the happinesse of heaven followeth the actions of heaven , praisings being the maine imployment of heaven , the happinesse and comfort of heaven followeth . And howsoever these promises be fulfilled in heaven , yet they have a graduall performance on earth ; For he speaks certainly of the state of the Jewes yet to come , wherein there shall be accomplishment of all these promises . We have waited for him , he will save us . Experience of Gods performance stirs them up still to waite for him , and rejoyce in his salvation . Experience stirs up hope . The begining of a Christian , and midst , is to hope for the end ; and surely our beginning should helpe the latter end ; all a Christians life should helpe the end , all former things should come in , and helpe his latter . Beloved , we are too backward that way to treasure up the benefit of experience ; there be few of yeares , but might make stories of Gods gratious dealings with them , if all were kept ; the comforts past , and for time to come , and all little enough . It was Davids course , thou art my God from my mothers wombe , and upon thee have I hanged over since I was borne , faile me not when I am old . Goe along with Gods favours , and use them as arguments of future blessings . As former victories are helps to get the second victory . Every former favour helpeth to strengthen our faith . In the next , God is an inexhausted fountaine , and when we have to deale with an infinite God , the more we take of him , the more we offer him . It is no good plea to say , you have done courtesies , therefore do them still . But we cannot honour God more , then from former experience to looke for great things from the great God. We have have waited for him , he will save us , we have waited for him , and we will rejoyce in his salvation . That which a child of God gives thanks for , & rejoyces in , and labors for , is more & more experience of his salvation . We wil rejoyce in his salvation . There is not a stronger word in all the Scripture , nor in nature , he doth not say rejoycing in this or that benefit , but in his salvation , that is in deliverance from all evill ; we will reioyce in his perservation , when he hath delivered us , we will reioyce in his advancement of us , and we will reioyce in his salvation . And therfore when the wisedome of heaven would include all in one word , hee useth the word Jesus , all happinesse in that word , that pregnant full word , a Saviour . So that Gods carriage towards his children is Salvation . He is the God of Salvation , or a saving God. And God sent his name from heaven , and the Angels brought it , the name of JESUS . Therefore looke to the full sense of it . We have a Saviour that will answer his name , as he is Jesus , so he will save his people from their sinnes ; And therefore we will reioyce in his salvation . God dealt with us like a God , when he delivered us from all misery , from all sinnes , and advanced us to all happinesse that nature is capable of , As he said before , he will wipe away all teares from all faces , and take away the rebukes of all people . He will punish the wicked with eternall destruction . And if he advanceth a people he will be salvation , then which he can say no more . And this sheweth that the children of God rejoyce more then in any thing else in salvation , because it is the salvation of God , and because God is salvation it selfe . Heaven were not heaven , if Jesus , and God in our nature were not there ; And therefore the Apostle saith , I desire to depart , not to be dissolved , and to be with Christ , for that is better . The sight of God , specially in our nature , God the second person taking our nature , that we might be happy , will make us happy for ever . In loving God , and joying in God , and enjoying God , makes full happinesse ; but that is not the cause of joy in heaven , but the cause of all , is Gods influence into us . Here in the world happinesse is mediate , in Gods revealing of himselfe to us , by his holy spirit in the use of meanes ▪ in his dealings and deliverances , letting us see him by his grace , to see him , and joy and delight in him for ever . It is no good love that resteth in any blessings of God for themselves . It is an harlottry affection , to love the gift more then the giver : So the Saints of God they doe all desire to see him as they may , and to joy in God , and enjoy God himselfe , and to see God in our nature , and to be with him for ever . Before he spake of a feast , and if the Feast-maker be not there , what is all ? In a Funerall feast there is much cheere , but the Feast-maker is gone . In heaven there is joy , but where is God , where is Christ , he that hath done so much , suffered so much for us , that hath taken possession of heaven , and keepeth a place for us there ? What is heaven without him ? salvation severed from him is nothing . We shall say when we are there , Loe here is David , Abraham , Saint John , here the Martyrs . I but here is Christ , here is God , here is our Saviour the cause of all , and the seeing of him in them , that he will be glorious in his Saints , that maketh us rejoyce . We shall see all our friends in heaven , there we shall see the excellency of the happinesse of Christ his love , his grace , his mercy The words are expressed with a kind of glorying , Loe , this is our God. So that the joy of a Christian endeth in glory , and in the highest degree of glory . As you have it , Rom. 5. We glory also in tribulation , we glory in hope of glory , nay we glory in God as ours reconciled . And if we glory in him now as a God reconciled , what shall we doe in heaven ? Can a worlding glory in his riches , his greatnesse , his favour from such a man , as Haman did ? And shall not a Christian glory in his God ? and make his boast in his God ? And therefore in this world wee should learne to glory , before we come to that glory in heaven , specially when we be set upon by any thing that is apt to discourage us , glory then in our head ; perhaps a Christian hath no wealth , no great rents to glory in , I but he hath a God to glory in , let him glory in him . The world may take all else from him , but not his God. As the Church in Cant. 5. The virgins put the Church to describe her beloved , what is thy beloved more then another beloved ? My beloved is white and ruddy , the chiefest of 10000. Then she goeth on in particulars , my beloved is thus and thus , and if you would know what my beloved is , this is my beloved . So a Christian that hath a spirit of faith , should glory in God here , for heaven is begun here , and he should glory in Christ is Saviour , and should set Christ against all discouragements , and oppositions ; if you will know what is my beloved , this is my beloved , the chiefe among ten thousands . Psal . 115. Our God is in heaven , and doth whatsoever he pleaseth in heaven , and earth , and the deepes , yea we make our boast of God saith the Psalmist , when there is occasion ; this is the Lord , this is our God , we have waited for him ; specially in times of afflictions , and what is the reason ? This will hold out to eternity . This is our God. As in the Revelations , It is a plea , and a glory for ever ; for God is our happinesse . As the School-men say , he is our objective happinesse , and our formall happinesse , he is our happinesse , as he is ours . And he is ours , in life , and death , and for ever , so there is alwayes ground of glory , onely God doth discover himselfe to be ours , by little and little , as we are able to beare him ; he is ours in our worst times . My God my God why hast thou forsaken me ? yet my God still . He is our God to death , and hee is ours in heaven . This is our God , we will rejoyce in him . And therefore well may we boast of God , because in God is everlasting Salvation . If we boasted in any thing else , our boasting would determine with the thing it self , but if we rejoyce in God , we rejoyce in that which is of equall Continuance with our soules , and goeth along with the soule to all eternity . And therefore we should learne to rejoyce in God , and and then we shall never be ashamed . It is spoken here with a kind of exalting , a kind of triumphing over all oppositions , Loe , this is our God. Beloved , this , that God is our God , and Christs is ours , is the ground of rejoycing , and of all happinesse . All joy , all comfort is founded upon this , our interest in God ; and therefore we must make this good , while we live here , that God is our God , and that we may doe so , observe this ; Christ is called Emanuell , God with us . God in the second person , is God-man , and so God with us , and the Father in Emanuell is God with us too . So we are God the Fathers , because we are his . All things are yours saith the Apostle , whether Paul , or Apollo , things present , things to come ; why ? because you are Christs . I but what if I be Christs , Christ is Gods. So we must be Christs , and then we shall be Gods ; if Christ be ours , God is ours , for God is Emanuell in Christ , Emanuell , God is with us in Christ , who is with us . God is reconciled to us in God and man , in our nature . And therefore get by faith into Christ , and get union and get communion , by prayer open our souls to him , entertaine his speeches to us by his word , and spirit , and blessed motions , and open our spirits to him , and so maintaine a blessed entercourse . Make it good that God is our God , by dayly acquaintance . These speeches at the latter end are founded upon acquaintance before . This is our God. Grace and glory are knit together indissolubly . If God be our God here , he will be ours also in glory , if not here , not in glory . There is a Communion with God here , before communion with him in glory , and therefore make it good that God be our God here , first by union with him . And then maintaine dayly acquaintance with him , by seeing him with the eye of faith , by speaking to him , and hearing him speake to us by his spirit , joyning in his ordinances ; And then he will owne us , and be acquainted with us , in heaven we shall say , Loe , this is our God. We have had sweet acquaintance one with another , He by his spirit with me & I by my prayers with him . Our Saviour Christ will not be without us in heaven , we are part of his mysticall body , and heaven were not heaven to Christ , without us . With reverence be it spoken , we are the fullnesse of Christ , as he is the fullnesse of his Church . And if he should want us , in some sort , he were miserable , he having fixed upon us , as objects of his eternall love . In what case were he , if he should lose that object ? And therefore as we glory in him , he gloryeth in us . Who is this that cometh out of the wildernesse ? who ? his beloved . And , woman is this thy faith ? he admires the graces of the Church , as the Church admires him , This is the Lord. The Church cannot be without him , nor he without the Church . These words are spoken with a kind of admiration . Loe , this is the Lord , we will rejoyce in him . So I say , as there is thanks and joy , so their is admiration , loe , behold . This is a God worthy beholding , & so he wonders at the graces of his Children . Beloved there is nothing in the world worthy admiration . Sapientis non est admirare , It was a speech of the proud Philosopher , A wise man will not admire , for he knoweth the ground . But in heaven the parts are lifted up so high , that there is nothing but matter of admiration , things that eye hath not seen , nor ear heard , nor hath entred into the heart of man to conceive of . They be things beyond expression , and nothing is fit for them , but admiration at the great things vouchsafed to the Church . And as with admiration so with invitation , that is the nature of true thankfullnesse ; there is no envy in spirituall things , no man envyeth another the light of the Scriptures , but loe , behold with admiration , and invitation of all others , This is the Lord. Let us therefore rejoyce beforehand , at the glorious times to come , both to our selves and to others , be stiring , and exciting one another to glory , and rejoyce in God our salvation . And therefore learne all to be stirred up from hence , not to be offended with Christ , or with Religion . Be not offended , saith Austin , with the parvity of Religion . Every thing to the eyes of the world is little in Religion . A Christian is a despised person , and the Church , the meanest part of the world , in regard of outward glory , but consider with the littlenesse , and basenesse , and despisednesse of the Church , the glory to come . Time will come when we shall rejoyce , and not onely see , but boast with admiration , to the stirring up of others , Loe , this is the Lord. And therefore say with our Saviour Christ , happy is he that is not offended with me , nor with Religion , there is a time coming that will make amends for all . Who in the world can say at the houre of death , and day of judgment , Loe , this is my riches , this my honours ? alas the greatest persons must stand naked to give account , all must stand on even ground to hold up their hands at the great barre . We may say to the carnall presumptuous man , loe this is the man that put his confidence in his riches . And none but reconciled Christians can say , loe this is our God. Therefore take heed of being offended with any thing in Religion . Againe if time to come be so transcendently glorious , let us not be affraid to dye , let us not be over much cast downe , for it shall end in glory . And let us be in expectation still of good times , waite for this blessed time to come , and never be content with any condition , so as to set up our rest here . We may write upon every thing , Hic non est requies vestra ; Our rest is behind , these things are in passage . And therefore rest content with nothing here . Heaven is our centre , our element , our happinesse , and every thing is contentedly happy , and thriveth in its Element ; The birds in the aire , the fish in in the sea , beasts on the earth , they rest there as in their center : And that that is our place for ever , it is heaven , it is God. The immediat injoying of God in heaven , that is our rest , our Element , and we shall never rest till we be there . And therefore he is befooled for it , in the Gospell , that setteth up his rest here ; whosoever saith I have enough , and will now take contentment in them , he is a foole . There is a rest for Gods people , but it is not here . Neither rest in any measure of grace , or comfort . What is faith to sight ? we have hope an Anchor , and Helmet , that keepeth up many a soule , as the Cork keepeth from sinking . What is this hope to the fruition of what we hope for ? Here we have love , many love tokens from God , I , but what is love to union ? Ours is but a love of desire , we are but in motion here , we lye in motion onely , and our desires are not accomplished , what is this love to the accomplishing of the union with the thing beloved for ever ? Here we have Communion of Saints ; but what is this communion of Saints , to Communion with God for ever ? We have infirmities here as others , which breedeth jealousies and suspition ; I , but we shall have Communion in heaven , and there shall be nothing in us to distast others , but everlasting friendship ; yea our Communion shall be with perfect soules . Our Communion of Saints here is our heaven upon earth , but it is Communion with unperfect soules . Peace we have , I , but it is peace intermixt , It is peace in the midst of enemies ; There we shall have peace without enemies . Christ doth now rule in the midst of enemies ; In heaven he shall rule in the midst of his friends . So that we can imagine no condition here though never so good , but it is imperfect . And therefore rest not in any thing in the world , no not in any measure of grace , any measure of Comfort , till we be in heaven , but waite for the time to come , and rejoyce in hope by which we are saved . Wait still , and though we have not content here , yet this is not our home , this is a good refreshment by the way . As when the Children of Israel came from Babylon , they had wells by the way , as in Michae , they diged up wells . So from Babylon to Ierusalem we have many sweet refreshments ; But they be refreshments far off the way . God digs many wells , we have brests of Consolation to comfort us , I but they are but for the way . And therefore let us answer all temptations , and not take contentment with any thing here . It is good , but it is not our home . Cui dulcis peregrinatio non amat patriam . If we have eternity , love heaven , we cannot be over much taken with any thing in the way . And so for the Church , let us not be over much dejected for the desolation of the Church , but pray for a spirit of faith , which doth realize things to the soule , and presents them as present to the soule , seeth Babylon fallen , presents things in the Scripture phrase , and in the words , Babylon is fallen , for as much as all the enemies of the Church fall . Mighty is the Lord that hath spoken , and will performe it . And as the Angell saith , it is downe . So time will come ere long , when it shall be said , It is downe . The Church shall be gathered , and then , Loe , this is our God. It was the comfort of the beleeveing Jewes that the Gentiles should come . And why should it not be the comfort of the Gentiles that there be blessed times for the ancient people of God , when they shall all cry , and say , Loe , this is our God ; We have waited for him long , and he will save us . Therefore be not over much discouraged , for whatsoever present desolation the Church lyeth under . If it were not for this , we were of all men most miserable , as Paul saith . But there be times to come when we shall rejoyce , and rejoyce for ever , and make boast of the Lord , if it were not , we were of all men most miserable . Howsoever happinesse is to come , yet of all persons he is most happy , that hath Christ and heaven . The very fore-taste of happinesse is worth all the world , the inward peace of conscience , joy in the Holy Ghost , the beginings of the Image of God , and of happinesse here is worth all the injoyments of the world . Aske of any Christian whether he will hang with the greatest worldling , and be in his condition ; he would not change his place in grace , for all his glory . And therefore set heaven aside ; the very first fruits is better , then all the heaivest of the world . Let us therefore get the soul raised by faith to see her happinesse , we need it all , for till the soul get a frame raised up to see its happinesse here , specially in the world to come , it is not in a frame fit for any service , it will not stoop to any base sinne , where the affections are so possest they look upon all base courses as unworthy of their hope . What , I that hope to rejoyce for ever with God in heaven , that am heir of heaven , that have the Image of God upon me , that am in Covenant with God , to take any beastiall course , to place my happinesse in things meaner than my selfe , that have God to delight in , a God in Covenant that hath taken me into Covenant , with himselfe . So I say in all solicitations to sinne , get our selves into a frame that may stand firme , and immovable . In all troubles let us know we have a God in Covenant , that we may joy in him here , and rejoyce with him in heaven for ever hereafter . FINIS . AN ALPHABETICAL TABLE . A. APPETITE . page SPirituall Appetite how it may be gotten . 16 , 17 , 18 , 19 B. All is of the best in Christ . 8 BOUNTY . Gods Bounty cause of promises . 111 Wee should honour Gods Bounty . 29 C. Great is the Cheare at Gospell-Feast . 8 Spirituall chearefulnes . 25 CHURCH . The Church is an excellent society . 3 Compared to a mountaine . 4 Christian 's estate best . 27 Holy Company . 20 Comfort of the Scriptures . 101 Controversies judged by Word of God. 100 Scriptures are preserved from Corruption . 103 God can effect things by Contraries . 154 D. Spirituall Digestion . 23 DEATH . Death King of Feares . 56 Spares none . ib. is arm'd by sinne . ib. attended on by Hell. ib. is terrible to wicked men . 64 a friend to the godly . 66 Death of Christ hath conquered Death . 59 , 60 Death is conquered though a Believer dye . 63 , 64 Duillists their sinne and folly . 65 E. Divine Efficacy of Gods Word . 101 Emnity between two seeds 91 Emptinesse of soule fits for Christ . 32 Of spirituall Exercise . 19 Experience of Gods Word that its true . 102 F. Gospell is a Feast . 5 God is Founder of this Feast . 6 Christ in the Jewish Festivals . 15 Spirituall Famine . 20 Feare of Death unbecomes a Christian . 62 , 63 , 67 G. Guests invited to the Gospel-feast . 7 Christs righteousnesse our wedding - garment . 12 H. Largenesse of heart fit for this Feast . 16 In Heaven full performance of promises . 122 , 123 , 124 Hopes upholds the heart in wayting . 125 I. Ignorance on all men naturally . 35 Infidelity shamefull . 105 Interest in God , cause of joy . 160 , 161 , 162 Joy in God. 158 , 159 Joy and griefe consistent . 88 Wee must justifie God in all . 25 K. KNOVVLEDGE . True knowledge is transforming . 52 Desires to know more . 51 Practise what wee know . 49 L. LIGHT . Naturall men want light . 36 Naturally their light without heat . 39 M. Majestie of the Scriptures . 101 Christ compared to Manna . 13 Religion makes not melancholy . 26 Why Christians are melancholy . 26 Christians have a mixture here . 82 Church compared to a Mountaine . 4 Mysteriousnesse of Scriptures . 101 P. Plenty at the Gospell-feast . 11 Preparation for this feast . 16 Wee must purge the soule of sinne . 16 Practise of what we know . 49 Of Gods promises and their performance . 107 Promises free and full . 112 Promises long before performed , & why . 113 , 114 Promises shall bee surely performed . 121 , 152 Time of performance in Gods hand . 152 Gods time best of performmance . 154 Reason of Gods performance . 152 R. Of the Rebukes of Gods people . 89 Christ and his Members subject unto Reproaches . 90 Christ will rowle away Reproach . 93 How to carry our selves under Reproach . 94 , 15 How wee must Relish the Word . 22 Scriptures may bee proved to be the word of God by Reason . 103 Christ a Rock . 14 S. Sacrament of Lords Supper a feast . 15 Sense of sinne . 17 Soule hath her senses . 21 Men naturally want sight . 36 We must not judge by sight . 79 Scandals against Religion . 92 Holy Scriptures Word of God. 99 Are supreame Iudge . 100 Searching power of the Word . 102 Spirit indited and interprets the Word . 106 Sinne greatest cause of Sorrow . 85 No Sorrow in heaven . 84 Comfort in Sufferings . 81 Naturall men see not things spiritually . 38 Spirituall things are mysterious . 35 , 36 Church excellent society . 3 Wee must walke in the strength of Spirituall Refreshment . 23 T. Of spirituall Taste . 22 Wee have but a Taste here of what wee shall have hereafter . 115 TEARES , vide WEEP . God will wipe away Tears . 77 , 78 Signes of right Teares . 86 , 87 , 88 Thankfulnesse to God , for removing vaile . 25 for Christs Conquest over Death . 62 for accomplishment of promises . 156 Gods Time of performance set , best . 154 Types of the Gospel . 12 , 13 , 14 , 15 V. A Vaile over mens hearts . 35 Unbeliefe is that Vaile . 40 God onely can take away the Vaile . 42 , 43 Meanes to have the Vaile removed . 46 , 47 There is variety in Christ . 10 Unbeliefe in every sinne . 41 Christs victory over death . 55 , 57 W. Of — WAITING . Our duty to waite upon God. 115 It s hard to wait on God. 118 Waiting overcomes all . 119 , 120 Many graces exercised in waiting . 116 , 117 Why God will have us to wait . 150 , 151 Incouragements to waite . 153 , 154. Good men apt to weepe . 72 , 73 , 74 , 75 Though wee cannot weep , yet wee must mourne . 86 Spirit witnesses that the holy Scripture is Gods Word . 101 Gods Word is to bee heard as the Word of God. 104 God will make all his VVord good . 16 FINIS . Notes, typically marginal, from the original text Notes for div A93248-e310 The principal subjects handled in these Sermons . 1. Of the Marriage-feast between Christ & his Church . Prov. 9. 2. Matth. 22. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isai . 55. 1. Rev. 22. 17. Gen. 49. 20. Super omnia vultus accessére boni . 2. Of the vail of ignorance and unbeliefe , and the removall of it 3. Of Christs conquest over Death . Heb. 2. 14 , 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hos . 13. 14. 4. Of the Christians teares , and the wiping them away . 5. Of the Rebukes and Reproaches of Gods people , and the taking of them away . 6. Of the Promises . 7. Of the holy Scriptures , and the divine Authority of them . 8. waiting upon God. Isai . 26. 8. Isai . 8. 17. Notes for div A93248-e4010 The connexion of the Text. 1 Observ . The Church the most excellent of all societies . The Church built upon the strongest foundation . 2 Obs . Of the visibility of the Church . The Mountaine is the Church . God makes a Feast for his people . The Lord of Hoasts the founder of the Feast . This Feast is for all people . Christ the chiefe dish in the Feast . Why Christ with his benefits is compared to a Feast . 1. Because the favours we have by Christ are choice ones . 2. There is variety of favours in Christ . Christ like the Indian plant Coquus , good for all things . 3. There is sufficiency and fulnesse in Christ . 4. As a Feast for many , so Christ is a feast for the community of Saints . 5. Because we have the glorious attire of Christ , as men put on choice garments at Feasts . 6. Because he was resembled by the Paschal Lambe which was choosen foure daies before out of the flock . 2. By Manna , to which Christ answers in many particulars . Surely those that are spirituall taste Christ . 3. By the rock in the wildernesse . 4. By all the Jewish festivalls . 5. By the Sacrament of the Lords Supper . Use . Be prepared for this Feast . 1. Labour for large hearts to receive much . 2. Labour for spirituall appetite . Notes for div A93248-e5190 First means to get appetite soure herbes , sense of sin and misery . Second Means Third Means . Fourth Means , Acquaintance with those that are good . Fifth Means , We know not how long wee have to live . Wee should hold out against hunger to come . ●… . 3. Get a spirituall disposition of soul to heavenly things . The soule hath her senses . Two things in spirituall tast . Vse . 4. Wee must labour for a digestion of spirituall things . Vse . 5. Wee must walk in the strength of spirituall favour . Consequents of this Feast is spirituall chearfulnesse . 2. Thankfulnesse . 3. Justifie the waies of God against carnall slanders . Object . Religious people are melancholy . Answ . It s because they are not more religious . A man may be ignorant of his comforts . A Christian at the worst , is happier then a worldling at the best . Labour to partake of this Feast . All invited . We are sure to perish without Christ . Honour God by taking alotted comforts . Notes for div A93248-e6000 The Spirit of God must work us to a relish of spirituall things . We must bring something to the Feast , though not of our owne . Wee must bring empty soules , and a spirit of Faith , and a spirit of Love. The services of this Feast . Obs . There is a vail over all mens spirits by nature . A two-fold vaile . 1. Of the things themselves . 2 Of the souls not seeing , or not beleeving . 3 There must be a light to make things visible . All things in religion are mysterious . 1. There 's a vaile of ignorance on all naturall men . Naturall men know not spirituall things in their proper species . A godly man sees spirituall things intritively . The light of the godly is a light with influence , the light of the wicked is without it . Simile . Simile . Simile . There is a vaile of unbeliefe over the unregenerate . Ignorance and unbeliefe act in all sinnes . 2. Obser . God only can take off the vaile of ignorance and unbeliefe . Reas . Because of the unsuitablenes between the soule and spirituall things . Foure things . required in sight . Foure degrees of discerning things . Reas . 2. Reas . 3. And a disproportion also . Reas . 4. No creature , Angels or men can bring light into the soule . 3 Obs . It s peculiar to the Church to have the vaile taken away . It s peculiar to the Church to know the greatest good , and greatest evill . 4 Obs . Where the vaile is taken away , there is spirituall joy and feasting . Reason . The same Spirit is a Spirit of Revelation and consolation . Use 1. To labour to have this vaile taken off . Meanes . For this wee must attend on Ordinances . Smile . 3. Fashion not our selves after the times . 4. Be carefull to practise what we know Quest . Answ . 5 Love what we know . Use 2. Make our studies and closets Oratories for the getting of knowledge . We can shut , but not open our hearts to divine truths . Quest . How shall we know that we have heavenly light . Answ . 1. By a marvelling at the things of faith , and the goodnesse of God in revealing them to us . 2. By being carried with desire to know more and more . 3. When the vaile is taken off by sanctified meanes , which we can justifie by our owne experience of them . Fourthly , When our knowledge worketh upon us . Application of this to the Sacrament . Notes for div A93248-e7630 Death is the great King of Kings . Death spares none . Death hath continued from the beginning , let in by sin . Sin armeth Death . Hel the attendant of death . Christ swallows up death in victory , for himselfe and his . Reas . Because hee hath satisfied for sin . A double kingdome of Christ . 1. A kingdom of patience . 2. A kingdom of power . Christ conquereth for us and in us . Death was conquered by Christ when he had given way to be under the power of it . Use 1. First , we see God gives way to his enemies for a time , when he will give glorious victory . Death is already swallowed up to faith . Vse 2. Labour to be one with Christ crucified . Vse 3. Be thankfull to God for this victory in Christ . The benefits of death to a person that is in Christ . Vse 4. Let those that are in Christ be ashamed of the feare of death . Death terrible to the wicked . They are fools that in a carnall bravery contemn death before disarmed in Christ . Of Duellist . Vs Of consolation to those that are in Christ . Death is not only subdued , but made a friend . It s profitable to some to fal Satan hath advantage by our fearing death . The worst the world can doe is to take away life , and in that they doe the godly a pleasure . Christ will draw his mysticall body to him into heaven . Our comfort by Christ should make us fruitfull to Christ . It s better to dye in the Lord , than for the Lord. Prepare for death , by getting into Christ . Sin hath no Law in us to rule by . Notes for div A93248-e8940 * Good men easie to weepe . Christ in heaven not without compassion . * Psa . 119. 136 * Phil. 3. 18 , We have cause to weepe for the sinnes of others . 1. From our love to God. 2. From love to the Church , and our brethren . Simile . Vse . To condemne Stoicisme . * Isa . 1. 5. The best men aptest to grieve . Vse 2. It s good wee doe grieve . Avoid what hnders sensiblenesse . The life of a Christian is a mixture of joy and sorrow . Uses of joy in Christians . We should picke matter of comfort out of griefe . All causes of sorrow shall be removed . The more teares here , the more joy hereafter . The Order , First shed teares , and then have them wiped away . Reason 1. Our own necessity . Simile . Reason . 2. For the increase of our comfort . Simile . Use . 1. Take notice of the tender mercy of God in this , that he will wipe away teares . Judge not by sight , for the godly here mourn most . * 1 Cor. 15. 19. Be not discouraged for our own or Churches causes of griefe . * Mat. 5. 4. Christians have more cause of joy than griefe , and they ought to eye both . This is comfortable while we live and when we die . A carnall man is all joy , or all sorrow . The godly have a mixt condition , and should have a mixt disposition . Wayes are to be esteemed by their end . Mat. 11. 19. Notes for div A93248-e10020 Man since the fall subject to sorrow . No sorrow in Paradise , nor shall any be in heaven . The greatest cause of the godlies mourning , sin within him . Rom. 7. 24. 1. A case about teares . Psa . 56. 8. God hath no bottle for some teares . Marks of good teares . 1. When their spring is the love of God. 2. When wee weepe for our own sins , and sins of others . Truth of grace appeares more in grieving for others sins then our own . 3. When our teares are shed in secret . Jer. 13. 17. 4. When they tend to reformation of what they are shed for . 2. Case . How can a Christian joy and grieve together . Phil. 4. 4. Gods people here are under rebuke and reproach . Psal . 137. Psal . 22. 78. This text points at the conversion of the Jewes . Reas . There be two seeds in the world . 1. Of the Serpent . 2. Of the woman . Carnall men would have all men thought of alike . Men put a false vaile both on godlinesse , and wickednesse . Use 1. Take heed of laying scandal on religion . Use 2. To study to be wise , that wee be not misled by the misrepresentation of things . The devill a lyar , that he may be a murtherer . Why it s the course of the world to slander . Things shall be known to be as they ar● . Reason From Gods justice . Revel . 11. Use 1. To direct what course to take under disgrace and scandall . 1. Labour to be innocent . 2. To be patient . 3. To be couragious . 4 To be sincere . 2 Cor. 5. 13. 14 2 Sam. 6. 20. 21. 5. Commend our credits to God by prayer . Comfort your selfe in your own true worth . 1 Cor. 4. 3. 1 Pet. 4 14. God putteth a glory upon his children under disgrace . Mat. 5. 11. 12. Notes for div A93248-e11440 Vse 2. For comfort to the godly , their rebukes shall bee taken away . God is the author of promises . Use . Consider God in the Promises to helpe our faith . Quest . How is it the the word of God , sith Isaiah spake it . Answ . He did but write , God did dictate . Wee should not so much look on the Ministers , as from whom they speak . Quest . 2. Whence hath the Scripture authority ? Answ . From its selfe . The Spirit of God in Scriptures Judge of all controversies . Quest . 3. How may wee know it is the Word of God , but by the Chu●ch ? Answ . As wee know a Letter from a friend . Simile . The word knowne to be of ●od . 1. By its Majesty . 2. Mysteriousnesse . 3. Witnesse of the Spirit . 4. Divine efficacy . 1. In warming 2. Comforting . 3. Changing . 4. Casting down the soul . Acts 16. 31. Adam nearest damnation . 5. Searching . b 1 Cor. 14 25. c Heb 4. 12. 5. The word proved to be of God from our experience . 6. By reason . Object . The word may bee corrupted . Answ . The Jews lookt to the Old Testament . Hereticks over the new . Use 1. Let us regard , heare Scriptures as the word of God. Use 2. Know , 1. God will make every part good . Every threatning in it is ratified in heaven . Use 3. Let us take shame to our selves for our infidelity in the promises . Meanes . To regard the word , labour 〈◊〉 spirit that indited them . Relishing the word makes a man a Christian indeed . The points considerable . Notes for div A93248-e12930 Promises of God , flow from Gods goodnesse . Promises free and full . Use . Let us count promises our best treasure . God taketh a long day for performance of promises . Reas . 1. To exercise our faith . Reas . 2. To waine from the creature . Reas . 3. To indear the things promised . Reas . 4. To fit us for injoyment . Simile . Simile . A condition of waiting , is a mixt condition of imperfection , and perfection . Wee have a taste here of what we shall have hereafter to support us . Waiting is a grace whereby God sits us for an imperfect condition . Waiting carrieth with it all graces . 1. Patience . 2. Long suffering . 3. Contentment . 4. Silence from murmuring . 5. Watchfulnesse . 6. Fruitfulnes . Want of waiting the cause of wickednes . Many rubs between us and heaven . We are of unsetled dispositions . It s hard to overcome tediousnesse of time . All to be overcome by waiting . God will performe promises to them that wait . God keeps times and seasons in his own power . There is a glorious day yet for Christians . There be particular dayes of performance in this life . Good to observe what dayes of performance God gives in . A sight of God comparative here . Absolute in heaven . There 's an influence from the thing hoped for to uphold graces in waiting . Simile . Wee should look to the last end , to fit us for it . Notes for div A93248-e14580 God will have us continue in a state of waiting . Reas 1. It s his pleasure we should live by faith , not by sight . Reas . 2. We are not yet fitted for sight of Glory . Reas . 3. Because God would have us enjoy the best at last . Waiting not an empty thing . Simile . God fits heaven for us , and us for heaven . As there is a time of waiting , so there will be a time of performing . 1 Reas . God is Jehovah . Reas . 2. God is faithfull . Reas . 3. He hath bowels of compassion towards his people . Reas 4. Because the grace we have , is but an earnest of what we shall have . Our faith should answer Gods dealing . Waiting the character of Gods people . Directions to help waiting . 1 Gods time is the best time . 2 God will effect things , though by contraries . Times are in Gods hands . There 's suitable action for every affection . In performance of promises , be much in thankfulnesse . Experience of Gods performances should stir up waiting We ought to treasure up experiences . God an inexhaust fountain . Gods carriage towards his children is salvation . Our joy and happinesse is in the enjoyment of God. The joy of a Christian ends in glorying . Begin to glory in God here . Interest in God & Christ is the ground of all rejoycing . Therefore we are to make good that interest whilst we are here . 1 By Union . 2 By acquaintance with him The Church cannot be without Christ , nor Christ without the Church . In heaven nothing but in its admirable . 1 Be not offended at the meanenesse of the Church . 2 Nor offended with Religion , for there 's a glory to come . 3 Be not afraid to dye , for heaven is our rest and center . 4 Neither rest in any measure of grace or comfort here . 5 Be not overmuch dejected for the desolation of the Church . The fore taste of heaven is better than all worldly happinesse . 
A12197	----	The saints safetie in evill times Delivered at St Maries in Cambridge the fift of November, upon occasion of the Povvder-Plot. Whereunto is annexed a passion-sermon, preached at Mercers Chappel London upon Good-Friday. As also the happinesse of enjoying Christ laid open at the funerall of Mr Sherland late recorder of Northampton. Together with the most vertuous life and heavenly end of that religious gentleman. By R. Sibbes D.D. master of Katherine-Hall in Cambridge, and preacher at Grayes-Inne London. Sibbes, Richard, 1577-1635. 1634 Approx. 534 KB of XML-encoded text transcribed from 304 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A12197 STC 22507 ESTC S102406 99838191 99838191 2556 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12197) Transcribed from: (Early English Books Online ; image set 2556) Images scanned from microfilm: (Early English books, 1475-1640 ; 1083:02) The saints safetie in evill times Delivered at St Maries in Cambridge the fift of November, upon occasion of the Povvder-Plot. Whereunto is annexed a passion-sermon, preached at Mercers Chappel London upon Good-Friday. As also the happinesse of enjoying Christ laid open at the funerall of Mr Sherland late recorder of Northampton. Together with the most vertuous life and heavenly end of that religious gentleman. By R. Sibbes D.D. master of Katherine-Hall in Cambridge, and preacher at Grayes-Inne London. Sibbes, Richard, 1577-1635. [6], 75, [1], 79-302 [i.e. 320]; [2], 240, [24] p. Printed by M. Flesher for R. Dawlman at the Brazen Serpent in Pauls Church-yard, London : 1633 [i.e. 1634] Signatures: pi² [a] (-[a]8) [b]-[f] (-[f]1) [g]-[v] [x]² chi¹ (-[f]1) B-Q (*) (2*)⁴ (brackets and parentheses as printed). The first leaf and the last two leaves are blank. "The saints safetie in evill times. Shewing the nearnesse of God. .." ([a]2), "Christ is best" ([m]2), "Christs sufferings, for manns sinne" ([q]3), and "The churches visitation" (chi1, printed as [f]1) each have separate title page with imprint "London, printed by M.F. for R. Dawlman .. 1634." "The churches visitation" begins new pagination on B1. P. 320 misnumbered 302. Includes index. Reproduction of the original in the British Library. [f]1 in place. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2002-11 TCP Assigned for keying and markup 2002-12 Aptara Keyed and coded from ProQuest page images 2003-01 Olivia Bottum Sampled and proofread 2003-01 Olivia Bottum Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion THE SAINTS SAFETIE IN EVILL TIMES . Delivered at St MARIES in Cambridge the fift of November , upon occasion of the POVVDER-PLOT . Whereunto is annexed a Passion-Sermon , Preached at MERCERS CHAPPEL London upon Good-Friday . As also the Happinesse of enjoying Christ laid open at the Funerall of Mr Sherland late Recorder of Northampton . Together with the most vertuous life and Heavenly end of that Religious GENTLEMAN . BY R. SIBBES D. D. Master of Katherine-Hall in Cambridge , and Preacher at Grayes-Inne LONDON . John 3. 30. Let him increase , let me decrease . LONDON , Printed by M. FLESHER for R. Dawlman at the Brazen Serpent in Pauls Church-yard . 1633 ▪ THE SAINTS SAFETIE IN EVILL TIMES . SHEWING The nearenesse of God to such as owne his cause , stand for his truth , and walke closely with him in Well-doing . Preached at S. MARIES in Cambridge , November 5. BY R. SIBBS D. D. Master of Katherine Hall , and Preacher of Grayes-Inne . DAN . 3. 17. The God whom we serve , is able to deliver us out of your hands . LONDON , Printed by M. F. for R. Dawlman , at the Brazen Serpent in Pauls Church-yard . 1634. THE SAINTS SAFETY IN EVILL TIMES . PSAL. 7. 14. Behold , he travelleth with iniquity , and hath conceived mischiefe , and brought forth a lye . Here be the words of David ; the Title shewes the occasion , on which was , the malicious slander and cruell practices of Achit●phel or Shimei in the time of Absoloms rebellion : The words expresse the conception , birth , carriage , and miscarriage of a plot against David . In which you may consider . 1. What his enemies did . 2. What God did . 3. What we all should doe : his enemies intention , Gods prevention , and our duty : his enemies intention , be travelletb with iniquity , and conceiveth mischiefe ; Gods prevention , hee brought forth a lye , our duty , Behold . His enemies intention , or action is set out by a proportion to a bodily conception : The Holy Ghost delights to present unto us the plots of wicked men under the resemblance of a bodily conception and birth , by reason of the Analogie betweene both : the minde hath its conceptions as well as the body . The seed of this conception was some wicked thought either raised up by the heart it selfe , or cast in by Satan that envious man ; not only wicked men , but their devices are the seed of the Serpent ; the understanding was the wombe to conceive , the will to consent ; the conception was the hatching of a mischievous plott ; the quickning of it was the Resolution and taking it in hand ; the impregnation , growing bigge , and travelling of it , was the carriage of it the due time : the birth it selfe was the execution expected , but yet miscarried and still borne ; they intended the destruction of David , but brought forth their owne ruine . 1. For the conception , observe the aggravation of the sin , he conceiveth . 1. Hee was not put upon it , or forced unto it , it was voluntary ; the more liberty we have not to sinne , makes our sinne the greater ; he did not this in passion , but in cold blood ; the the lesse will , lesse sinne ; here could bee no plea , because nothing is more voluntary than plotting : where the will sets the wit a worke to devise , and the body to execute mischiefe , it shewes the spreading and largenesse of sinne in any man : for the will being the desire of the whole man , carryes the whole man with it . Besides , when a man sins voluntarily , there is lesse hope of amendment , because his will is not counsellable : if the defect were in the u●derstanding of a man , then sound direction might set it right ; but where the will is set upon a thing , and is the only reason of it selfe , ( as when a man will becaus● he wills ) there counsell will not be heard : for tell a roving person , that hee is out of the way , hee knowes it well enough already , & meanes not to take your direction , but tell an honest traveller , that ignorantly mistakes his way , and he will thanke you . So tell a Popish Atheist that he is in an error , he heeds●i●nor , because he is a papist for by-ends , not in judgement , and resolve● to be so bring what reasons you can ▪ his hope being to rise that way : though the will follow some kinde of understanding , yet it is in the power of the will what the understanding shall consult and determine of , and therefore unlesse the malice of the will bee first taken away by grace , it will always byas our judgements the wrong way . Neither was this plot onely voluntary but with delight , because it was a conception : b●rths are with more paine ; Delight carries the whole strength and marrow of the soule with it , much of the soule is where delight is . Againe , it was a spirtuall sin , the spirit of a man is the chiefe seate of Gods good Spirit , wherein he frames all holy devices and good desires : the spirit is either the best or the worst part in a man ; here Satan builds his neast , and forges all his designes , his master peeces , his powder plots : the chiefe curse or blesing of God is upon the spirits of men ; If men be raised never so high in the world , yet if they are given to a malicious and devilish spirit , they are under a most heavie judgement , carrying Sathans stampe upon them ; Diseases that seaze upon the spirits of men ( as pestilentiall diseases , &c. ) are more deadly than those that seaze upon the humours : Spirituall wickednesses are the most desper ate wickednesses : sins are more judged by the minde than by the fact . And as it was a spirituall sin , so it was artificiall , there was a great deale of art and cunning in it ; and in evill things , the more art , the worse : Art commends other things , but it makes sinne the more sinfull . When men are mitty to worke mischiefe and wise to doe evill , then they are evill in graine : It is best to bee a bungler at this occupation : Ingenous men carry their hatred open ; but this plot was spunne with so fine a thread , as could not easily be discerned . Againe , they were very diligent in it , for it was a curious webb ; And as in weaving , head and band , eye and foot , all goe together , so here they mustered up all their wits . Iudas is awake when Peter sleepes And which is worst of all , they were so well pleased with the bratt of their owne braine , that they travelled of it ; it increases guilt , when men upon view and fight of their plot , grow so far in love with it , that they long to be delivered of it ; the more the soule dwels upon and sinfull plot , the more efragement there is from God ; because the happinesse of the soule consists in cleaving to God the fountaine of all good ; the more deliberation any man takes in sinning , the more his soule is pleased with wickendnes . A heart long exercised in sinne will admit of no impression of grace ; for the spirits are so absorpt with other designes , that they are dry and dead to better things . Many thousands are in hell at this day , for suffering their spirits to thove them too farre into sinne ; Many suck out the delight of sinne before they act it , as Esau pleased himselfe by thinking the day of mourning for his father would come , wherein hee might bee revenged of his brother . Yet this sinne was not onely spirituall and imminent , but transient likewise , it reached against the second Table ; and therefore against the principles of nature , and against society , out of which God gathers a church ; there was false witnesse and murther in this finne ; In this respect it is , that the sinnes of the second Table are greater then the sinnes of the first , because they are against more cleare light ; A naturall conscience hath a cleerer eye in these things , here is light upon light ; for both grace and nature condemne these sinnes . Yet for order in sinning , the rise of all sinne against man is our sinning against God first , for none sinne against men , but they sinne against God in the first place , whereupon the breach of the first commandement is the ground of the breach of all the rest ; for if God were set up in the heart in the first place , there parents would be honoured , and all kinde of injury suppressed for conscience sake : the Scripture gives this as a cause of the notorious courses of wicked men , that God is not in all their thoughts , they forget there is a God of vengeance , and a day of reckoning : the foole would needs inforce upon his heart , that there is no God , and what followes , Corrupt they are , there is none doth good , they eate up my people as bread , &c. they make no more bones of devouring men and their estates , than they make conscience of eating a peece of bread : What a wretched condition hath sinne brought man unto , that the great God who filleth heaven and earth should yet have no place in the heart which he hath especially made for himselfe ? The sunne is not so cleare as this truth , that God is , for all things in the world are because God is ; if he were not , nothing could bee : It is from him that wicked men have that strength they have to commit sinne , therefore sinne proceeds from Atheisme ( especially these plotting sinnes ) for if God were more thought on , hee would take off the soule from sinfull contrivings , and fixe it upon himselfe . But by whom and against whom , was this plotting ? by children of the Church , not uncircumcised Philistims : Opposition is bitterest betwixt those that are neerest ; as betwixt the flesh and the spirit in the same soule , betweene hypocrites and true hearted Christians in the same wombe of the Church : Brethren they were , but strange children : Children by the Mothers side , all bred in the same Church , but had not the same father ; Children by the mothers side only , are commonly persecutors ; Popish spirits count it presumption to know who is their father which shewes them to bee bastard children ; The greatest sins of all are committed within the church , because they are committed against the greatest light ; whereupon that great sin against the Holy Ghost ( Which like lonas his whale devourous all at once ) is not committed out of the Church at all . Oh beloved , how should wee reverence the blessed truth of God , and gracious motions of his Spirit ? If it bee sinne to kill infants in the wombe , what is it to kill the breed of the blessed spirit in our hearts ? But against whom was this plot directed ? even against David , a prophet , and a King ▪ a Kingly Prophet , a man after Gods owne heart , though not according to theirs : A sacred Person , and therefore inviolable , Touch not mine Anointed , and d●● my Prophets no harme , it was a prohibition from heaven : David was a man eminent in goodnesse ; and goodnesse invested in greatnesse is a faire marke for envie to shoot at ; What men for sloth care not to doe , for weaknes cannot , or for prid● will not imitate that they maligne , sitting cursing ▪ and sretting at the 〈◊〉 o● the hill , a those which they see goe above●hem ●hem , whose life , g●●●gth witnesse again●t them ▪ When goodnes shines forth it presently meets with envy , until it come to the height to bee above envie , as the Sunne at the highest hath no shadow : Envie hathan ill eye , it cannot looke on goodnesse without griefe , the spirit that is in us lusteth after envie : pursuing of goodnesse in men , and men for goodnesse , is a sinne of a deepe dye ; because whosoever hates a man for goodnesse , hates goodnesse it selfe , and he that hates goodnesse it selfe hates it most in the fountaine , & so becomes a hater of God himselfe ; and if Christ were in such a mans power he should escape no better than his members doe , for Christ is joyned either in love or hatred with his cause and children : he and his have common friends and common enemies : Men thinke they have to deale with silly men , but they shall one day finde that they have to deale with the great Lord of heaven and earth . But what was the manner of carrying their designe ? this cruell plot was cunningly carryed , for they kill him in his good name first , and accuse him as an enemy to the State , that so their slanders may make way for violence ; Satan is a lyar first , and then a murderer , yea therefore a lyar that he may be a murtherer the better ; he is first a Serpent , then a lyar and first a lyon couchant , then a lyon rampant ; he teaches his Schollers the same method : Cruelty march●●h furiously , and under warrah● with priviledge , when it hath slander to counten●nce it . Tai●o men once in the opinion of the world and then they lye open to any usage , it is not onely 〈◊〉 but glorious to oppose 〈◊〉 , and thus Vertue comes to have the reward due to wickednesse , and passes under publike hatred : the open cause and pretence is one , and the inward moving cause another ; which perhaps lyes hid till the day of revelation of the secrets of all flesh ; as in a clock the wheeles and the hand appeare openly , but the weights that move all are out of sight . But what course took David herein ? Innocency was his best apologie , and when that would not doe , then patience ; hee saw God in the wrongs he suffered , God bad Shimei , &c. but this invites more injuries , therefore by prayer he layes upon his soule to God ; Davids prayer prevailed more in heaven , than Achitophels policy could doe on earth : Carnall men are pregnant and full of wiles and fetches to secure themselves , but godly men have one onely refuge and hiding place , ( yet that is a great one ) namely to run to God by prayer , as to their rocke and tower of defence in their distresses . From all this that hath beene said there ariseth these conclusions . First , that even the best of Gods Saints are lyable to bee the subjects of the plots of wicked men . 1. From an Antipathy betweene the two contrary seeds in them . 2. Because God will not have his children love the world , therefore he suffers the world to hate them , 3. They are strangers here , and therefore no wonder if they finde strange entertainment from them that thinke themselves at home : There hath ever beene from the beginning of the world a continuall conspiracy of Sathan and his instruments against God and goodnesse ; Emperours and Kings became Christians , but Satan never yet became a Christian , but hath alwayes bestirred himselfe to maintaine the first division , and never yet wanted a stronge faction in the world . Secondly , observe that it is the character of a man wicked in an high degree , to contrive wickednes ; the reason is , 1. because it is a disposition of such as are given up by God to a reprobate sense , and it is reckoned among other vile sinnes , that they are full of maliciousnesse , and inventers of ill , &c. A sonne of Beliall carries a froward heart and devises mischiefe . 2. It shewes that malice is so connaturall to such , that they cannot sleepe unlesse they cause some to fall ; wickednesse comes from the wicked ( as naturally and speedily ) as poyson from a spider . 3. It argues such kinde of men worke out of a vicious habit , which is a stamping of a second ill nature upon the former ; when as their hearts are exercised to doe mischiefe . 4. It shewes they are of the devills trade , whose onely worke it is , to hurt and mischiefe ( all he can ) those that are broken loose from him ; Certainly such people as these are the children of the devill in an higher degree than ordinary ; It is said when Iudas began to betray Christ , the devill entred into him ; he was the child of the devill in some degree before , but now the Devill tooke stronger possession of him : his unnatural treason did in some sort change him into the very forme of the devill . When Simon Magus sought to turne away the deputy from the faith , Saint Paul had no fitter termes for him than to style him , Thou full of all subtlety and mischiefe , and child of the devill . And indeed there is no disposition so contrary to the sweet spirit of God ( which is a spirit of love and goodnesse ) as this is . Learn● hence therefore , as you love God to abhorre this hatefull disposition : The serpent indeed was wiser then al the beasts of the field , yet when hee became an instrument of mischiefe , he was cursed above all the rest : Satan labours to serve his turne of the best wits : but what greater curse can befall a man than to serve the basest creature in the basest service , and that with our best abilities ? Men of a devilish spirit , carry Gods curse under zeale , yea they cary the devil in their braine , in all their workes of darknesse : for alas , what should the subtlety of Foxes , and fiercenes of Lyons , and malice of Devils doe in an heart dedicated to Christ ? Such men worke from a double principle , the illnesse of their owne disposition within , and Satan going with the tyde of that , whose chief labor is to make a prey of mē of the best parts , that by thē he may either snare others , or else vexe them that have so much wit or grace as not to bee catched by his baites : this is a course contrary to humanity as we are men , contrary to ingenuity as we are civil men , and contrary to Religion as we are Christian men ; and plainly argueth that such persons are lead with another spirit than their owne ; even by the Prince that ruleth in the ayre . Our care and duty therefore should be to submit our spirits to the sweet guidance and government of Gods good spirit , to be contented that every device and imagination of our hearts , should be captivated to higher and better reasons than our owne . Wee are not wise enough of our selves that our owne wils and wit should be our first movers : Every thing is perfitted by subjection to a superiour : where there should be a subordination to higher wisedome , there to withdraw our understanding and wills , is meere rebellion : That which the Prophet speakes is too true of many in these dayes Thy wisdome hath made thee to rebell , such are too wise to bee saved . Wee need not bee ashamed to learne some things of our very enemies : If they be so pragmaticall for evill , why should not wee be as active for good ? I am sure we serve a better Master : true love is ●ull of inventions , it will be devising of good things : so soone as ever our nature is changed , the streame of the soule is turned another way , the bent of it is for God ; Alas it is a small commendation to be onley passively good , and it is a poore excuse to bee onely passively ill . A good christian thinkes it not enough to see good done by others , but labours to have a hand in it himselfe ; and he that suffers evill to be done which he might have opposed and hindered , brings the guilt thereof upon his owne head : Curse you Meroz ( saith God ) for not helping the Lord against the mighty , &c. What shall wee thinke then of those that helpe the mighty against the Lord , that cast oyle to kindle where they should cast water to quench , that inflame the rage of great persons , when they should labour to reduce all to ● moderation ? Of this spirit was that Apostate which stirred up the Emperour to kill man , woman , and child of the Protestants with all their kindred and allyance , fearing left any living should revenge the others quarrell . Wee see God hath stooped so low as to commend his cause unto us , as if hee stood in neede of our helpe , and usually what good hee doth to us is conveyed by men like our selves ; therefore wee should labour to appeare on his side , and owne his cause & children : In the house of God there be vessels of al kinds , some are of more honorable use than others : some make the very times and places good where they live , by an influence of good : others ( as malignant Plannets ) threaten misery and desolation where ever they come ; these are the calamities of the times . Men may know whether they be vessels of mercy or no , by the use they are put too ; the basest of people are sit enough to be executioners ; the worst of men are good enough to be reds of Gods wrath ; how much better is it to bee full of goodnes as the Scripture speakes of Iosiah , and Hezekiah , &c. Indeed what is a man but his goodnes ? such men live desired , and dye lamented , yea their very name is as the oyntment of the Apothecary poured out , they leave a sweet favour in the Church behinde them . Now I come to their miscarriage , they brought forth a lye , a lye in regard of their expectation , their hopes deceiving them ; but a just defeating in regard of God ; it was contrary to their desire , but agreeable to Gods justice ; Neither were they disappointed onely so as to misse of what they intended , but they met with that misery they intended not , yea even with that very misery which they thought to bring upon David . This defeating ariseth by five steps , 1. They were disappointed , 2. they fell into danger , 3. they were contrivers of this danger themselves , 4. there was a p●●nall proportion , they fell into the same danger which they plot●ed for another , 5. they were a meanes of doing good to him , whom they devised evil against ; and raised him , whom they thought to pull downe : David sped the better for Shimeis : malice , and Achitophels pollicy . See all these five likewise in the example of Haman and Mordecai , 1. H●man missed of his plot ; 2. he fell into danger , 3. hee fell into the same danger which hee contrived himselfe , 4. he fell into the same danger which hee contrived for Mordecai , and 5. was the meanes of Mordecaies advancement . It had beene enough to have woven a spiders webb , which is done with a great deale of art , and yet comes to nothing , but to hatch a Cockatrices egge that brings forth a viper which stings to death , this is a double vexation ; Yet thus God delighteth to catch the wise in the imagination of their owne hearts , and to pay them in their owne coine . The wicked carry a lye in their right hand , for they trust in man which is but a lye , and ( being lyars themselves too ) no marvell if their hopes prove deceitfull , so that while they sow the winde , they reape the whirlewinde . The reason of Gods dealing in this kinde , is first in regard of himselfe ; God will not lose the glory of any of his Attributes , he will be knowne to be God onely wise , and this he will let appeare then especially when wicked men thinke to over-reach him . Secondly , in regard of his tender care over his children ; they are as the apple of his eye ; and as they are very neare , so they are very deare to him ; they cost him deare , they are his Iewels , and hee gave a Iewell of infinite price for them : he is interessed in their quarrells , and they in h●s ; If they bee in any misery , Gods bowells yearne for them , hee is alwayes awake and never slumbereth ; as we see in the parable , the Master of the house waked , while the servants slept . Gods eye is upon them for good , hee hath them written in the palmes of his hands , Christ carryest them alwayes in his breast : Christ who is the husband of his Church , is Lord of heaven and earth , and hath all p●wer committed to him , and will rule in the midst of his enemies : He is the onely Monarch of the world , and makes both all things and persons serviceable to his owne end , and his Churches good ; he is higher then the highest : Satan the God of the world is but his ( and his Churches ) slave : All things are the Churches to further its best good . Another reason is the insolency of the enemies whose fiercenesse turnes at length to Gods praise ; for as hee is a just Lord , so hee will be knowne to be so by executing of judgement ; it shall appeare , that there is a God that judgeth the earth . Againe , Gods children will give him no rest ; when he seemes to sleepe they will awake him with their prayers ; They will not let him goe without a blessing from him , they will prevaile by importunity as the widow in the Gospell . Having to deale with a just God , in a just cause , against common enemies , his as wel as theirs ; they binde him with his owne promises , and hee is content to be bound , because he hath bound himselfe first : hee will not lose that part of his title , whereby he is knowne to be a God hearing prayers . But it will be objected , that wicked men doe not onely set themselves against the people of God , but prevaile over them , even to the scorne of the beholders : Tully could say , The gods shew how much they esteeme of the Iewish nation , by suffering them so often to be conquered . Hath not Antichrist a long time prevailed ? and was it not foretold that the beast should prevaile ? where is then the bringing forth of a lye ? I answere , the enemies have power , but no more then is given them of God , ( as Christ answered Pilate ) they prevail indeed , but it is for a time , a limited time , & that a short one too , ten dayes , &c. and what is this to that vast time of their torm●nt ; the time will come when there shall be no more time for them to persecu●e in . Besides even when they doe prevaile , it is but over part onely , not over the whole , they prevaile over persons it may be , not over the cause , that stands impregnable ; they prevaile over mens lives perhaps , but not over their spirits , which is that they chiesty aime at . A true Christian conquers when hee is conquered : Steven prevailed over his enemies when they seemed to prevaile over him ; God put glory upon him , and a spirit of glory into him . The Chu●ches enemies may prevaile in some place but then ( as the sea ) they lose in another : The more they cut downe Gods people ( as Pharaoh did the Israelites ) the more they multiply ; and the more they are kept strait , the more they spread and are inlarged . God suffers the enemies of his truth to prevaile in some passages , to harden their hearts the more for destruction , as Pharaoh prevailed in oppressing the Israelites , and He rod in killing Iohn , &c. but yet lay the beginning and the end together , and then wee shall see they prevailed not ; and so farre as they did prevaile , it tended onely to hasten their owne ruine , because the present successe lifts up the heart . Wee see Antichrist prevailed ( but spiritually ) onely over those whose names were not written in the Lambes booke of life ; and outwardly over the Saints , for so it was prefixed , Revel . 18. that he should make warre with the Saints and overcome them , and this was objected as a fiery dart against the Christians in those times , that therefore they might thinke their cause naught , because they were so prevailed over : but they by helpe of the spirit of God , understood so much of the Revelation as concerned themselves ; and used this as a weapon , confessing that they were the conquered people of God , but yet the people of God still . But the chiefe stay and satisfaction of the soule herein , is to look to the day of the righteous judgment of God , when wee shall see all promises performed , all theatnings executed , and all enemies troden for ever under Christ and his Churches feete . This is a point of marvellous comfort , when Israel can say , They have afflicted mee from my youth but yet they have not prevailed over me ; the gates of hell may let themselves against the Church , but shall not prevaile : the Church is not ruled by mans counsell : Wee neither live nor dye at mans appointment : Our lives are not in our owne hands , or Satans , or our enemies , but in Gods : they can do no more , they shall doe no lesse , then God will , who is our life , and the length of our dayes . God may give way a while that the thoughts of many may be reve●led , and that his glory may shine the more in raising his children and confounding his enemies : but he will put a period in his due time , and that is the best time : There is a day of lacobs trouble when his enemies say , This is Sion , whom none regards : but God sets bounds both to the time of his childrens trouble , and to the malice of the wicked : Their rod shall not rest over-long upon the backe of the righteous : God will put a hooke into the nostrils of these Leviathans , and draw them which way hee pleaseth . Againe we see here , that mischievous attempts , are successelesse in the end : for did ever any harden themselves against God and prosper long ? Let Cain speake , let Pharaoh , Haman , Achitophel , Herod : Let the persecutors of the Church for the first 200. yeares , let all that ever bore ill will towards Sion Speake , and they will confesse they did but kick against the pricks , and dash against the rocks : The greatest torment of the damned Spirit is , that God turnes all his plots , for the good of those hee hates most : Hee tempted man to desire to become like God that so he might ●uine him , but God became man and so restored him ; God serveth himselfe of this Arch politician ; and all his instruments , they are but executioners of Gods will while they rush against it : Iosephs brethren sold him that they might not worship him , and that was the very meanes whereby they came at length to worship him . God delights to take the oppressed parties part : Wicked men cannot do Gods childrē a greater pleasure then to oppose thē , for by this means , they help to advāce thē . The ground of the miscarriage of wicked plots , is , that Satan and his maintaine a damned cause , and their plots are under a curse ; Every one that prayes thy kingdome come , prayes by consequence against them as opposers of it , and how can the men and plots of so many curses but miscarry , and prove but as the untimely fruit of a woman ? they are like the grasse on the house top , which perks above the corne in the field , but yet no man prayes for a blessing upon it ; when men come by a goodly corne field , every one is ready to say , God blesse this field , &c. Beloved it is a heavyer thing then Atheisticall spirits thinke of , to be under the curse of the Church ; for as God blesseth out of Sion , so usually the heaviest curses come out of Sion : Wo be to the Herods and Iulians of the world , when the Church either directly , or indirectly prayes against them . This is a ground of staying the soules of Gods people , in seeming confusion of things : there is an harmony in all this discord : God is ●itting his people for a better condition , even when they are at the worst ; and is hardning and preparing the wi●ked for confusion , even when they are at the best : The wicked practise against the righteous , but God laugheth them to scorne : for hee seeth all their plottings , and his day is acomming : whilest they are digging pits for others , there is a pit a digging , & a grave a making for themselves : they have a measure to make up , and a treasure to fill , which at length will be broken open . Which ( mee thinkes ) should take off them which are set upon mischiefe , from pleasing themselves in their plots ; Alas , they are but plotting their owne ruine , and building a Babell which will fall upon their owne heads . If there were any commendation in plotting , then that great plotter of plotters , that great Engineir Satan , would goe beyond us all , and take all the credit from us ? But let us not envie Satan and his in their glory , they had need of something to comfort them ▪ let them please themselves with their trade ; the day is comming wherein the Daughter of Sion shall laugh them to scorne ; there will be a time wherein it shall be said , Arise Sion , and thrash ; And usually the delivery of Gods children , is joyned with the destruction of his enemies ; Sauls death , and Davids deliverance ; the Israelites deliverance , and Egyptians drowning : The Ch●rch and her opposites , are like the scales of a ballance , when one goes up the other goes downe . Hamans wife had learned this , that if her husband began once to fall before the Jewes , hee should surely fall . Wicked men have an house , and they will be sure to take it ; and God hath his house too , and will be as sure to take that . The judgements of the wicked , are mercies to the Church ; so saith David , He flew mighty Kings , Ogg King of Basan for his mercy endureth for ever , &c. God hath but two things in the world , that he much regardeth , his Truth , and his Church begotten by his truth ; and shall we think that he will suffer long , wretched men who turne that wit and power which they have from him , against his truth & Church : No assuredly , but he will give them up by that very wit of theirs , to worke their owne destruction ; they shall serve their turne most , whom they hate most . God sits in heaven and laughes them to scorne . Shall God laugh , and we cry ? They take counsell together on earth , but God hath a counsell in heaven that will overthrow all their counsells here . Marke the bitter expressions in Scripture , Why do the heathen rage without feare or wit ? Goe to now ( saith God ) gather a counsell , &c. Beloved it goes to the heart of proud persons to be scorned , especially in the miscarriage of that which they count their Master-peece : they had rather be counted Devils then fooles : Let us worke wisely ( saith Pharaoh , ) when hee was never more foole : they usurp upon God and promise themselves great matters for the time to come ; whereas that is only Gods prerogative , and they neither know what the wombe of their counsels , nor what the wombe of to morrow may bring forth : that which they are big of may prove an abortive , or a viper to consume the wombe that bred it . Goe to now ( saith the Propher ) all yee that kindle a fire , walke in the light of your fire , but take this of me , you shall lye downe in sorrow , &c. The Scripture is full of such expostulations , and up braidings ; Man is become like one of us , saith God. When men will have a way of their owne , and think themselves wiser than God , then it stands upon Gods honour to out-wit them ; Yet God is wise , saith the Prophet ; you thinke to goe beyond God , deceive not your selves , God is wise and you shall finde him to be so ; ●e hath a way to goe beyond you : Doe not many men spinne a fine thread and weave a faire webb , when by their turnings , and devices , they turne themselves into hell ? Woe be to them that dig deep ( faith the Prophet ) and think to hide their counsels from the Lord , God hath an eye to see into the most secret & dark conveyances of businesse : God hath a key to open the closet of their hearts , let them bee never so close locked up : Oh that men would more feare this al-seeing eye of God ; & be wise for themselves , and not against themselves : It is a miserable wisedome when men are wise to worke their owne ruine : Beloved , when men have had all their plots , God hath a plot still beyond them ; he takes them failing in something or other : their devices are like a curious clock , if the least thing be out of frame all is marred ; God suffers them to spinne a ●ine thread a great while , and at length cuts the webb and there is an end : And they may thanke themselves for all this , for they carry a justification of God in their owne breasts ; they perish because they will perish : and this will be the torment of all torments to gracelesse persons , that they polled destruction upon themselves . Malice blindes the understanding in Satan and his instruments ; for if their malice were not above their wit , would they to gratifie their ill affections knowingly rush into the displeasure of God , and into such courses as will unavoidably bring their ruine ? malice drinks up the greatest part of its owne poyson . His owne iniquity shall take the wicked himselfe , ( saith Solomon ) and he shall be holden with the cords of his owne sinne . This may bee inlarged to all sinfull courses ; every sinner worketh a deceitfull worke , and bringeth forth a lye . Austin saith well , Every sinne is a lye ; Men would be happy , yet they will not live so as they may be happy ; what more deceitfull than this ? It will be the complaint of every sinner at length , that was Fvah's , The Serpent hath deceived me . It was S. Pauls complaint , and it will be the complaint of all sinfull wretches at the last day ; What hath pride profited us ? What can the favour of men ( upon whom wee beare our selves ) doe us good now ? Sinne promiseth us contentment , continuance , secrecie , full satisfaction &c. but doth it make good this ? Were ever any , when the beginning and ending was laid together , established by wickednesse ? Take it from God himselfe , ( we have a commission to speake it ) Say , it shall not goe well with the wicked , though they escape an hundred times , yet it is but a reprivall for some further service which God hath to doe by them . Be not deceived , God is not mocked . When wee can bee more subtile than the Devill , or more strong than God , we may thinke to thrive by sinne ; Can wee thinke God will alter the course of divine justice for us ? Had we not better beleeve this than finde it so hereafter ? Beloved , hell is for those to feele , that will not beleeve ; Certaine it is , that those who will sinne notwithstanding Gods justice , shal be severely punished notwithstanding his mercy . God is not more peremptory in any one thing than in this ; If any man blesse himselfe in an ill way , my wrath shall smoake against him : therefore it is a good prayer , Lord give mee not over to lying , ( that is ) not to trust in that which will lye and deceive me . This is the unhappinesse of us Ministers ; all other professions are beleeved when they discover danger , but who beleeveth our report ? Wee are mens enemies , because we tell them the truth : Wee labour to take away the sweet morsells from men , ( their Herodians ) and to divide betwixt men and their sins , which they love better than their soules ; No creature but man loves that which will bee its owne bane ; Onely wretched man seek os happinesse in the way to misery , and heaven in the way to hell . I beseech you therefore , as you would not bee deceived ( as indeed who would ) take heede of the deceitfull workes of darknesse , Satan that tempts us , is but a lying spirit , ( which hee is not ashamed to confesse ) and sinne is like unto him ; What got Ahab by his vineyard ? Iudas by his thirty peeces of silver ? What god Haman ( and so of the rest ) by their sinnes at the last ? Men are usually ashamed of an ill bargain , because the very thought thereof , upbraids them with weaknesse and folly . What ever we get by sinne for the present , it will prove the worst bargaine that ever we made ; Oh therefore let us use our wits and parts to better purpose , if wee will needs bee plotting , let us plot for eternity , that is worth the plotting for : Let us plot how to avoide Satans plot ; Our time is short , Opportunity ( the flower of time ) shorter : Our talents are many , our accounts strict our Iudge unpartiall , Let us be sowing to the spirit ; Let us labour to be like our judge , who went about doing his Fathers worke , and came to destroy the workes of the Devill ; Oh beloved , shall we build up that which Christ came to destroy ? All his miracles tended to goods ; he wrought the salvation of those that wrought his destruction : hee shed his blood for those that shed his blood ; Satan is all for mischiefe , and rather than he will not doe hurt , he is content to be set about drowning of swine : And such are all those that are led with his spirit , men witty to destroy , and acute to malice others , who take a great deale of paines to goe to hell and carry others with them : Those that are skilfull in the story of nature write of the Scorpion , that hee whets his taile often upon stones that so it may bee sharpe and ready for a mischiefe ; some crooked wits there are which make it their exercise to vexe the quiet of the land ; it is as naturall to them , as poyson to a Scorpion . But our happinesse is how to be like the Idea , the patterne of all grace and the glory of our nature , by whom we hope to bee saved : Our happinesse is to bring forth fruit and our owne fruit in due season ; to have opportunity , ability , and a heart to doe good ; how comfortable is death when it takes men so doing ? The time will be ere long , when it will comfort us above all things in the world besides , that wee have beene honoured to be instruments of doing good , and stood in the gappe to hinder evill : Beloved , we serve a good master , we shall not lose a good word for a good cause , there is a booke of remembrance for every good word and worke we doe ; When wicked men have beaten their braines , spent their spirits , and wasted their strength , what becomes of them at length ? A conscience often wounded will receive no comfort , but take Gods part against it selfe . When the other powers are wearied , then Conscience comes and doth its office ; then the eyes of the soule are opened to see what it would not see before ; then sinne that lay at the doore , ( at the going out of this life ) flyeth in our faces : pleasure and profit for which wicked men project and contrive so much , comes all to nothing ; but sinne it selfe , and the punishment of it , abides for ever ; Men ( like Popes ) will dispence with themselves , and conceit a latitude and breadth in their courses , that they may doe so and so , and yet doe well at last ; but who tells them this ? Is it not a spirit of illusion ? Indeed punishment is often deferred , it comes not like thunder and lightning all at once , yet as sure as God is true , sinne will be bitternesse in the end ; when the hony is gone , the sting will remaine . To conclude this point , when we are tempted to any hurtfull designe , let us look upon Christ and that great project for our redemption undertaken by him , and reason thus with our selves ; Hath he plotted and wrought my salvation , and shall I plot against him in his members ? I beseech you stirre up your hearts to conceive and bring forth good purposes ; Satan is an enemy to all strong resolutions and masculine conceptions indeavoring to kill them in the very birth . Alas , how many good thoughts are conceived whilest the word is hearing , which yet prove abortive and sticke in the birth ? How few actions come to their due ripenesse and perfection ? I am sure our incouragements to good , are farre more , than our incouragements to evill ; we serve a better master , and for better wages ; they may prosper for a time but nothing is more wretched than the happinesse of wicked men ; it first hardens them , and then destroyes them . Our onely way is , 1. to get into Christ the true vine , then wee shall take and beare fruit presently , and draw and sucke out of him the same disposition . 2. And then lay up good principles and looke with a single eye to the maine end of our life , and see that all the particular passages of our life tend to that : It is an arguement of a narrow heart to bewise in some particular businesse , for some particular end , and yet to bee carelesse in the maine ; Other creatures are carryed by a particular instinct to some particular thing ; A spider is witty to catch flies , a bird to build nests , &c. As man hath larger parts , so hee should have larger aimes That which we should especially labour for is , 1. to bee good in our selves , and 2. to doe all the good we can to others , even as God our father is good , & doth good ; and the further our good extends , the more we resemble our Father . Such as we are , such are our thoughts , such are our devices ; A good man wil devise of liberal things &c. Every vermine can doe mischiefe , we see some are never in their element , but when they are plotting or working mischiefe , as if they were borne for no other end but to exercise the graces of men better than themselves . It is a poore commendation to be counted a cunning person for selfe-ends : alas the heart of man ( which is deceitfull above measure ) hath abundance of turnings and windings in it , and can suggest trick enough to circumvent the best of us . I come in the third place to our duty , which is to Behold ; the ordinary beakon kindled to discover some extraordinary thing . But what is here to bee beheld ? Behold the subtlety , malice , and restlesse indeavour of the enemies of goodnesse ; Is it not a matter with griefe to be beheld that one member should teare another ? that one professing the same religion , should study to supplant and devoure another ? behold likewise their bootlesse enterprise , they bring forth a lye . But especially behold the mercy of God to his children , his wisdome in discovering , his justice in confounding the mischievous practises of their enemies , making them the workers of their owne ruine . The things which especially deserve our beholding are either , 1. things excellent , and so are all Gods works in their reason , yea Iustice it selfe : or , 2. Things rare , as comets and eclipses : or else , 3. Great things , as starres of the first magnitude &c. Even such and much more is Gods mercy to his children , and justice against his enemies ; Behold what great things hee hath done for them : Shall the heathen say so , and shall not Israel much more ? Beloved , wee ought to seek out Gods workes , and shall wee not take notice of them when they are offered to our view ? this is especially the duty of the Saints of God , All thy workes praise thee , and thy Saints blesse thee , saith David ; The workes of God praise him by our mouths & by our tongues ; Were it not for some few , that by a more divine light and spirituall eye see more of God than others doe , what glory should God have in the world ? God hath not brought us on the stage of this world to be meere gazers , but to extract something out for our owne use , and to give him the glory of his excellencies . But we are too wise to admire any thing ; it is a matter too meane for our parts to take notice of God , and his workes : you have some that can see nothing in the workes of God worth the admiring , and yet they will have mens persons in admiration , in hope of some advantage by them ; Wee are apt to admire any outward excellency , like the disciples ( before the Holy Ghost came upon them ) who stood admiring of the goodly stones of the temple ; When our mindes are thus taken up , it were good , if we heard Christ speaking to us as he did to them , Are these the things you wonder at ? Beloved , it is our duty to observe speciall occurrences , ( not out of any Athenian curiosity , but ) to begin our employment in heaven , now whilest wee are upon earth ; to take occasion from thence to blesse God ; We should compare the ru●e , and the event together , and observe what truth or attribute God makes good by that which is so fallen out ; see how God commenteth upon himselfe by his owne actions : and from observation of particulars , it is good to rise to generals , as Deborah from the destruction of one enemy ; to the destruction of all ; So let all thy enemies perish , O Lord : This was Moses song , and Hannah's , and the Virgin Maries , &c. they mounted from a consideration of their owne particular , and had their thoughts inlarged with the mercy and instice of God to others , in succeeding generations . And among all Gods works wee should more take notice of his mercy to the Church than of his iustice towards his exemies ; because his justice is ( as it were ) a foile to give lustre to his mercy ; God delighteth more in mercy ( as being his proper worke issuing from his owne bowels ) than in works of ●ustice that are occasioned by the malice of men God is wonderfull in his Saints , and more in saving them , than in destroying his enemies : Considering therefore that mercy beares the chiefe office in the great workes of God , we ought to dwell most in consideration thereof ; and feede our thoughts more with the meditation of his saving workes to his Church than of the ruine of his enemies . We pray hallowed be thy name ; unlesse wee practise what wee pray for , we mock God and deceive our owne soules : Let not God lose any glory by us ; Let not us lose such a pledge of future happinesse , as glorifying God is ; Oh that men would praise the Lord , saith David , who ( fearing lest God should lose any glory from his creatures ) stirres up Angels and all creatures to blesse the Lord : God takes it very unkindly when we do not observe ( especially the excellent peeces ) of ) his workmanship : A foole considereth not this , &c. The Lord hath done marvellous things for his Church of late whereof we should rejoyce . Wee should doe as Moses did when hee came out of the sea ; & as the Church ( in resemblance of that deliverance from Egypt ) did ; who sang the song of Moses being delivered from their spirituall Pharaoh . We see now the viall poured upon the Sunn● , we see the Prophecies against Antichrists kingdome in fulfilling , God hath vouchsafed to strengthen our saith by experience , wee have something to lay hold on , which may incourage us to expect more from God , and to look for those Halleluj●● to be sung from all creatures in heaven and earth , upon the utter confusion of Antichrist ; which whosoever labours to hinder any kinde of way , hinders the glory of God , and the joy of his people . It is good to observe how the Scripture sets out the enemies of God Church , in a double representation . 1. as terrible , terming them Lyons , Bulls , &c. 2. as Base , comparing them to chasse and dust before the winde , dung , &c. that when wee see them in their present ruffe and jollity , we should stay our selves with consideration of their future besenesse . Faith looks on things as present , because it looks upon them in the word of I●hovah who will give a being to all his promises and threatnings ; and therefore faith is called the subsistence of things not seene , because it gives a kinde of being of things to the minde and affections of man , as if they were present , therefore the beleeving of the finall deliverance of Gods people , and the ruine of his enemies , cannot but raise up the soules of good men to a marvellous degree of joy and thankfulnesse to God : Who would not feare to cleave to Antichrist if they did but present to themselves by faith the certaine ruine of that state , which the Scripture sets downe ( in a Propheticall manner ) as a thing already present , Babylon is fallen , &c. But to come to a more particular application , sutable to the present time ; the occasion and the text are as parallel as may be : Our gun-powder-plotters were as pregnant in mischiefe as ever these . For conception ; It could not but come from beneath the Vault ; there was the very qnintessence of devillishnesse in it ; Sathan emptyed all his bowells ( as it were ) in this project . If all the devills in hell were set a worke to devise the like they could hardly doe it . There was scarce from the begginning of the world , a designe more prodigious and unmercifull , of greater depth and extent of villany : Were not this Anniversary Commemoration of it , posterity would hardly beleeve that a plot so hollish could be hatched in the hearts of men , of English men , of Catholike men , as they would be termed , of men so borne withall notwithstanding their dangerous corresponcy with forraine enemies , and but halfe subject , their better parts ( their spirits ) being subject to another visible head , who can untye the bond of Allegiance at his pleasure . Neither did they onely conceive this hellish wickednesse , but were bigge of it , and kept it close many moneths , and pleased themselves in the same as monstrous and mishapen as it was ; there wanted neither wit , nor counsell , nor combination , nor secret incouragement to effect it . Nay it was an holy villany , sealed with oathes , sacrament , and all the bonds of secrecy that could be invented ; Oh horrible prophanation , to set Gods seale to Satans plot ; But God who delighteth to confound all presumptuous attempts , discovered it when it should have come to the birth , and so it proved but the untimely fruit of a woman . They brought forth a lye , for whereas they intended to have blowne up King , and Kingdome , Church-men , & Church , Statesmen , yea the whole State it selfe , all at once , without any warning to prepare themselves for another world , they not only missed of this , but brought that ruine upon themselves which they intended to others ; whereas they thought for ever to have established their ( Religion , shall I call it , or Idolatry , or ) superstition , they have by this meanes made it more odious than ever before ; As the Northerne Gentleman could say , that though he was not able to dispute , yet hee had two arguments against Popery , equivocation and the Gun-powder-treason ; But they turne it off easily ( as they thinke , ) Alas it was but the plot of a company of unfortunate gentlemen ; It was our happinesse that they were unfortunate ; whereas if it had succeeded well , they would have had other termes for it ; successefull villany goeth for vertue . Well , the net is broken , and we are delivered ; God thought of us when wee thought not of him , and awaked for us when we were asleepe ( here is a place for behold ) for what a miserable face of things would there have been if their plot had succeeded ? Now what returne shall wee make for all this ? they conceived mischiefe , let us conceive praise , and travell of holy resolutions to give up our selves to God , who hath given us our King , our State , yea our selves to our selves ; He hath given us our lives more than once every one of us in particular , especially in the last heavy visitation ; but had it not beene better for many in regard ; of their owne particular , to have beene swept away in that deluge , than to live longer to treasure up further wrath to themselves : Many are not content to goe to hell alone , but they will draw as many others as they can into their fellowship here , and torment hereafter : Oh beloved , the preservation of such , is but a reservation to further iudgement : What good got the King of Sodome by being delivered once , and then after to bee consumed with fire and brimstone from heaven ? What got Pharaoh by being delivered from ten plagues , and then to perish in the Sea ? What are all our remporall deliverances , if wee live still in sin , goe on in sinne , die in our sinnes , and so perish eternally ? Blessings , without returne of due thankes , increase the guilt of sin , and the increase of guilt causeth the increase of judgements . The most proper homogeniall way of thankes , is to stirre up our selves to a greater harred of that Religion : they would saine free it , as if it were the fault of some persons onely , but alas what can be else distilled from those dangerous points they hold , ( as that , the Pope hath te●porall jurisdiction over Princes , that he may excommunicate them ; that he may ( out of fulnesse of power ) dispence with the oath of allegiance ; that he cannot erre ; that subjection to him is a point of absolute necessity to salvation , &c. What , I say , can be distilled frō these opinions , but treason in a people that live under a Prince of a contrary Religion ? the dispositions of many of them are better then their positions . However perhaps the present Pope may be more moderate and neuter all , yet this is the infusion of their religion where ever it prevailes , and these tenents shall bee acted and in full force when they please , and it will please them when it shal be for the advantage of the Catholike cause ; This was Bellarmines tenent , If the Pope should erre in commanding vice or forbidding vertue , the Church is bound to beleeve vice to be good , and vertue to be ill , or else it should sinne against conscience ; for it is bound to beleeve what hee commands : thus they make the judgement of man the rule of truth and falsehood , good , and evill ; Whereas truth is truth , and that which is false is false , whether men think so or no ; there is an intrinsicall evill in evill which the judgement of any man cannot take away ; and the truth and goodnesse of things , stands upon eternall grounds , not flexible or alterable by the will of any creature ; otherwise it were all one as to thinke the course of the Sunne should be guided by a dyall ; Is there any hope of their comming to us , when they had rather have the rules of nature and Religion ( which are as unmoveable as a mountaine of brasse ) to vary , than bee thought to confesse that the Pope may erre ? which indeed is the grand and leading error of all . But how should wee expect our words should prevaile , when as the great workes of God prevaile not at all with them ? The efficacy of error is so strong in many , that though they should see the viall powred out upon the throne of the beast , yet will they not repent . For our selves , we cannot better shew our thankfulnesse for this deliverance by meanes wherof wee enioy our lives and our Religion , than to preserve that truth ( that is grounded upon the foundation of truth ) which hath been derived unto us from those that went before who held out the same truth ; that hath beene sealed by the blood of so many Martyrs , that hath beene established by the Authority of gracious Princes , that God hath given witnesse to by so many deliverances , that concurres with the confessions of all Reformed Churches , that God hath blessed with a constāt tenor of peace , even to the rejoycing of all Neighbour Churches , to the envie of our enemies , and to the admiration of all , &c. We see all countryes round about us in a confusion , and wee ( as it were the three young men in the fiery furnace ) safe , without so much as smoak or smell of fire ; as if we were the onely people of Gods delight ; Now what is that which God careth most for amongst us but his truth ? which if we suffer ( as much as in us lyeth ) to take any detriment , God may justly make us the spectacles of his wrath to others , as others have beene to us : Beloved , God hath a cause and a people in the world , which hee esteemeth more than all the world besides let us therefore owne Gods cause and people : his side one day will prove the better side . I beseech you consider , what hurt have wee ever had by the reformation of Religion ? hath it come naked unto us ? hath it not beene attended with peace and prosperity ? hath God beene a barren wildernesse to us ? hath not God beene a wall of fire about us ? which if hee had not beene , it is not the water that compasseth our Iland could have kept us : So long as wee keepe Christs truth , Christ will keepe us : Otherwise ( trust to it ) Christ and his truth will leave us , No nation under heaven hath so much cause to say Behold , as we have ; Men are ready upon all occasions to be sensible of civill grievances , ( as in Solomons time gold was as stones in the street ) but we should be sensible of the spiritual favours we enjoy ; If wee looke upon other kingdomes abroad , what nation under heaven hath the like cause to blesse God for Religion , for Prince , for peace , &c. as we have ? Beloved , we cannot better deserve of our King , Church , and State , than to give up our lives to God who hath thus blessed us ; The greatest enemies of a Church and State , are those that provoke the highest Majesty of heaven , by obstinate courses against the light that shineth in their owne hearts . It is seriously to bee considered what Samuel saith to the people ; and therefore , if not for love of our selves , yet for the love of our King , Religion , and State , let us take heed of provoking courses , and take heed of tyring the patience of God over-long ; To conclude all , it is prayer that gets , but thankfulnesse witnessed by obedience that keepes blessings ; and what can our thoughts devise , our tongues utter , or our lives expresse better than the praise of our good God that even loadeth us with his benefits ? that so God may delight still to shew himselfe unto us , in the wayes of his mercy , & think thoughts of love towards us , and dwell amongst us to the worlds end . FINIS . THE CHVRCHES VISITATION . DISCOVERING The many difficulties and tryalls of Gods Saints on earth : Shewing wherein the fountaine of their happinesse consists : Arming Christians how to doe , and suffer for CHRIST ; And directing them how to commit themselves , and all their wayes to God in holinesse here , and happinesse hereafter . Preached in sundry Sermons at Grayes-Inne , LONDON , BY R. S. D. D. LONDON , Printed by M. F. for R. Dawlman , at the Brazen Serpent in Pauls Church-yard . 1634. THE SAINTS SAFETY IN EVILL TIMES : Manifested by S. Paul from his experience of Gods goodnesse in greatest distresses , out of , 2 TIM . 4. 17 , 18. Notwithstanding the Lord stood with me , and strengthened me , that by me the preaching might be fully knowne , and that all the Gent les might heare : and I was delivered out of the mouth of the Lion. And the Lord shall deliver mee from every evill worke , and will preserve me unto his heavenly kingdome ; to whom be glory for ever and ever ; Amen . BLessed Saint Paul , being now an old man , and ready to sacrifice his dearest blood , for the sealing of that truth , which hee had carefully taught ; sets downe in this Chapter , what diverse entertainment hee found both from God and Man in the preaching of it . As for men hee found they dealt most unfaithfully with him , when hee stood most in need of comfort from them . Demas ( a man of great note ) in the end forsooke him : Alexander the Copper smith ( thus it pleases God torry his dearest ones with base oppositions of worthlesse persons ) did him most mischiefe : Weaker Christians forsooke him , &c. But mark the wisdome of Gods Spirit in the blessed Apostle , in regard of his different carriage towards these persons . Demas , because his fault was greater , by reason of the eminency of his Profession : him hee brands to all posterity , for looking backe to Sodom , and to the world , after hee had put his hand to the Plough : Alexanders opposing , because it sprung from extremity of malice towards the profession of godlinesse , him he curseth : The Lord reward him , &c. Weaker Christians who failed him , from want of some measure of spirit and courage , tetaining still a hidden love to the cause of Christ ; their names he conceales , with prayer , that God would not lay their sinne to their charge . But whilst Paul lived in this cold comfort on Earth , see what large encouragement had hee from Heaven ? Though all forsooke me , yet ( sayes he ) God did not for sake me , but stood by me , and I was delivered out of the mouth of the Lion. And the Lord will deliver me , &c. In the words , wee have ( in Pauls example ) an expressing of that generall Truth , set downe by himselfe , Rom. 5. 3. And not onely so , but we glory in tribulations also , knowing that tribulation worketh patience . and patience experience : and experience hope , &c. So here , affliction breeds experience of Gods mercy in our deliverance : & experience breeds hope of deliverance for the time to come : and both his Experience and Hope stirres him up to glorifie God , who was his deliverer : so that here offer unto us to be unsolded , 1. Pauls experience of Gods loving care of him , in his deliverance past . 2. His assured hope , built upon his experience , for the time to come : set downe in two Branches : 1. The Lord will deliver me frō every evill work . 2. He will preserve mee to his heavenly kingdom . 3. The issue hee maketh of both : as they flow from Gods grace , so he ascribes him the glory of both : [ To whom be glory for ever and ever : Amen . ] For the first ; I finde that most both Ancient and Moderne writers , by Lion , understand Ner● , that cruell Tyrant , thirsty of blood ; especially of Christians : Some also understand it to be a provetbiall speech ; to expresse extremitie of danger ; both which are true : but if wee take the words in the just bredth of the Apostles intent ; we may by Lion , understand the whole united company of his crull enemies ; as David in many places hath the like : and by the mouth of the Lion , the present danger he was in , by reason of their cruell malice . Whence observe , 1. That enemies of the truth , are ( oft for power , alwayes for malice ) Lions . 2. That God suffers his dearest children to fall into the mouthes of these Lions . 3. That in this extremity of danger , God delivers them . For the second ; his hope built upon his experience ; both Branches thereof hath its limitation and extent : The Lord shall deliver me ; not from evill suffering , but from evill workes : this hee could boldly build on : he could not conjecture , what he should suffer ; because that was in the power of others : but he could build upon this , what God would give him grace to doe : and so he limits his considence ; He will deliver me from evill workes , and he will preserve me ; from what ? from da●ger ? from death ? no , here is the limitation : He will preserve me to his heavenly Kingdome . He will not preserve me from death ; ( and yet he will doe that whilst I can doe his service by my life : ) but sure I am , hee will preserve me beyond death , to a state of security and happinesse : He will preserve me to his heavenly Kingdome . And then for the third : after his experience , confidence , and hope wel built ; ( as his fashion is ) when his heart was once warmed ; he breakes our into thanksgiving , in the consideration of Gods favours past , and to come : his tongue is large thereupon , and God hath the fruit of it : To whom be glory for ever : and lastly , he seales up all with the word , Amen [ I was delivered out of the mouth of the Lion , &c. ] Beloved , by nature we are all Lions and nothing will alter us , save the effectuall knowledge of Christ : Education may civilize , but not subdue : A Sound knowledge of Gods Truth , hath a changing power : for ( when the spirit becomes tender , and when the heart , which lyes in a cursed estate , under and in danger of the wrath of a iust God , whose eye cannot spare iniquity unrepented of , is cited and affrighted effectually by the spirit of bondage ) it will cast downe , and pull sorrow from the strongst spirit ; making it melting and tender . Againe , in this estate when the soule hath felt favour shining upon it ; when the eye is opened , to see the high prerogatives and exceeding riches of Christ ; when we finde ourselves that we are delivered from the Lions mouth ; wee cannot but shew that pity to others , which wee felt from God our selves . Paul thirsts as eagerly after the conversion of others now , as ever he did for their blood before . The Iaylor also , a man by nature , custome , and calling , hardened in the practice of cruelty ; yet after hee had felt the power of Gods blessed truth , shewed forth those bowels of pitie , hee felt from Christ , which were shut before . Let us then be thankfull , that God hath changed us from being Lions : and with meeknesse submit our selves unto Gods ordinances : desiring him to write his Law , not onely in our understandings , but in our very hearts and bowels ; that wee may not onely know , that we should walke harmelesse and full of good ; but be so indeed : resembling him by whom we hope to be saved , in a right serviceable plyablenesse to all duties of love . And because our impersect measure of mortification in this life , hinders us from a full content in one anothers communion ; let this make us the more willing to be translated to Gods holy Mount , where , being purged from all such lusts , as hinder our peace and love , we shall fully enioy one another , without the least falsenesse or distrust : then shall wee see totall accomplishment of these promises , which are but in part fulfilled in this life . That God suffereth his children to fall into the mouth of Lions , or into some danger proportionable , where in they shall see no helpe from him is a truth cleare as the Sunne : The History of the Church in all ages shewes as much : Was not Christ in the mouth of the Lion , so soone as borne , when Her●d sought to kill him ? Did not satan , and all the spirituall powers of Hell daily come about him , like ramping & roaring Lions ? And hath it not been thus with Gods Church from Abel to this present , as appeares by the children of Israel in Egypt , at the redsea , and in their iourney to Canaan , being invironed round about with cruell enemies , and dangers on every side , like Daniel in the midst of Lions . So farre God gave them up to the power of their enemies , that the wisest of the Heathen iudged them a forlorne people , hatefull to God and men . For particular instances ; see Iob and David , so neare , as there was but a step betweene them and death . Besides God often awakens the consciences of his children and exerciseth them with spirituall conflicts ; their sins , as so many Lions , stand up against them , ready to teare their souls : Nay , rather then those that belong to God shall want that , which will drive them unto him ; God himselfe will bee a Lion unto them , as unto Ephraim , Hosea 5. 14. which made David pray , O Lord rebuke mee not in thine anger , neither chasten me in thy het displeasure . Of all the troubles which a child of God undergoeth in his way to heaven , these bring him lowest ; when the body is vexed and spirit troubled , it is much : but when God ●rownes , when neither Heaven nor Earth yeelds comfort to a distressed soule , no evill in the world is like to this ; Imagine the horrour and straits of such a soule ( when all things seeme against it , and it selfe against it selfe ) as neare to the paines of the very damned in hell . The reasons of this dispensation of God are , 1. because we are so desperately addicted to present things , and so prone to put con●idence in the arme of flesh ; that unlesse God driveth us from these holds ( by casting us into a perplexed estate ) wee shall never know what it is to live by faith in God alone , when all other props are puld away ; and when the streame of things seeme crosse unto us . That God therefore may traine us up to live the spirituall life of the just , ( which is by faith in him , ) when all else faile ; he suffereth us to fall into the Lions mouth ; that so our prayers which are the flame of faith , may bee more ardent and peircing , rather cryes than words : Why cryest thou unto me , faith God to Moses ? when was this ? even when hee knew not what way to turne him . It was out of the depths that David cryed most earnestly unto God : and Christ in the dayes of his flesh cryed unto God with strong cryes and teares in a deepe distresse , and was also heard in that which he feared : strong troubles force from the afflicted strong cryes : even experience shewes , in prosperity , and a full estate , how faint and cold the prayers and desires of men are . 2. Besides , it is meet that the secrets of mens hearts should bee discovered : for when all is quiet , we know not the falsehood of our owne hearts . Some over-value their strength as Peter : others underprize themselves and of the gifts and graces of Gods spirit in them , thinking that they want Faith , Patience , Love , & . who yet , whē God calleth thē out to the crosse , shine forth in the eyes of others in the example of a meeke and faithfull subjection . The wisdome of God therfore judgeth it meet that there should bee times of sifting ; that both the Church and our selves may know , what good or ill is in us : what soundnesse or loosenesse remaines in our hearts . When therefore we are wanting in fanning our selves ; God in love takes the fanne into his hand . It is likewife behoovefull , that false Brethren may be discovered : Afflictions are wel called tryalls ; because then it is known what metall men are made of : whether Pure of Reprobate silver : thinke it not strange then , when our estate seemes desperate : it is but with us after the manner of Gods dearest ones ; why should we have a severed condition from them ? Remember this , that God , as he suffers his children to fall into the Lions mouth , so he delivers them out : and that hee never leaves his ( especially in extremity ) but in fit case of soule , to receive the greatest comfort , and to render him the greatest glory , for then it is knowne to be Gods worke ; our extremity is his opportunity : God will especially shew himselfe at such a time , and make it appeare that the Church stands not by mans strength : When Christians are at a losse , and know not which way to turne themselves , then is God nearest hand and careth most for them . And this the Lord doth both for the greater shame of those , that contrive mischiefe ; when they make themselves s●rest to bring their wicked plots and purposes to passe , then their designes are most frustrated . As also , to draw on others , not yet called : that they seeing Gods immediate care over his Church and children , may come in and obtaine like protection and deliverance . The manner how God delivereth his children out of the Lions mouth , is divers : 1. By suspending their malice for the time : as in Noahs Arke , the fiercenesse of the wilde creatures was stopt by Divine Power , from preying upon the tamer : so the Lions mouthes were stopt from preying upon Daniel in the Lions Den. 2. By stirring up one Lion against another ; as the Persians against the Baby lonians : Grecians against Persians : Romancs against the Grecians : and the other barbarous nations , as the Gothes and Vandals , against them : so whilst Lions spit their fury one upon another , the Sheepe are quiet . Thus the Turke , and other enemies have kept Popish Princes from raging , and tyrannizing over the Church to the height of their malice . 3. By casting something unto these Lions , to divert them another way from their intended prey ; as when a man is in danger , a Dogge is cast unto the Lion : Thus when Saul was ready to devoure David , the philistines made a breach upon him , invaded the Land , and turned his fury another way . 4. By altering and changing Lions to be Lambes : as when Paul was set upon havock and mischiefe , God , by changing his heart , gave the Churches cause to glorifie God for him ; of whom before they were most affraid . 5. God shewes himselfe a Lion to these Lions ; by breaking their teeth and Jaw-bones , striking them with sudden and fearefull judgement ; as Herod and the persecuting Emperors : and as in 88 , when God with his foure windes fought for us against the enemies of his truth , 6. By making them Lions to themselves : witnesse Achit●phel , Saul , and other such like enemies of Gods children . 7. Againe , God maketh them friends , without changing their disposition by putting into their hearts some conceit for the time , which inclineth them to favour , as in Nehemiah , God put it into the Kings heart to favour his people : Esau was not changed , onely God for the time changed his affections to favour Iacob so God puts it into the hearts of many , ( groundedly naught ) to favour the best persons . 8. Lastly , God maketh his owne children sometimes Lions to their Adversaries : for the Image of God shining in his children , hath a secret Majesty in it , and striketh an awe upon wicked men : so Pharaoh at length could not endure to see Moses and Aaron any more : and Foelix trembled whilst Paul disputed of temperance and judgement . Thus we see the Lord knows how to deliver his , and can if he will ; and will doe it in their extremities , when is most ●or his glory , his peoples comfort , and confusion of his owne and their enemies : never despaire therefore of thy selfe , or the Church of God : it shall rather than faile breed in the Lions den : Paul salutes the Philippians from the Church in Caesars house , a place ( in appearance ) little fitter for a Church , than hell it selfe : what though things seeme past recovery abroad ? when they are at the worst , then are they nearest mending . When the taske of brick was doubled by Pharaoh upon Israel ; then came Moses to worke out their deliverance : when the Iewes heard newes of their liberty to returne from captivity , they were as those that dreamed ; they could not suddenly beleeve it , it seemed so strange a thing in that their hopelesse estate . Learne wo then , from this dealing of God with his people , in the midst of all extremities to alleage unto God the extremitie we are in : Helpe Lord , for vaine is the helpe of man : is a prevailing argument . Alledge the pride of enemies ; the presumption of those that feare not God , &c. and that hee onely can give issue from death when he will : And as God brings us to heaven by contraries , so let us in one contrary beleeve another ; hope against hope ; In misery , looke for mercy : in death for life : in guiltinesse for forgivenesse . Learne to wrastle with God , when he seemeth thy enemy ; oppose unto God his former dealings , his nature , his Promise , &c. Iob had learned this , Though he kill me , yet will I trust in him . Be of Iacobs resolution , I will not leave hold of thee , untill I get a blessing : whatsoever wee are stript of , let us never forsake our owne mercy . This one word , I despaire ; takes a ●ay God , and Christ all at once : We must remember , Our sinnes are the sinnes of men , but mercy is the mercy of God. God will never leave us , but be with us whilst we are with him . The world , and all comforts in it , leave a man when they can have no more use of him , nor hee of them ; Satan leaves his sworne vassals at their wits end , when he hath brought them into danger : But blessed be for ever our gracious God ; then of all other times he is nearest to helpe us , when we stand most in need of him . He was never nearer Moses , than when Moses seemed furthest from comfort : never nearer Iacob , than when heaven was his Canopie , and a Stone his pillow : never nearer Ioseph , than when in prison . Ionas , then in the belly of the Whale , for God went downe with him : never nearer Paul , than when in the Dungeon : A Christian is not alone , when left alone : not forsaken , when forsaken : God and his Angells supply them the want of other comforts . Is it not a greater comfort that a Prince should come in Person to a subject , and cheare him up , than send a meaner man ? And whence is this to me , ( said Elizabeth ) that the mother of my Lord should come unto me ? Is it not the greatest comfort to a Christian soule , when God in want of meanes , comes immediately himselfe unto us , and comforts us by his Spirit ? for in defects of second causes comforts are ever sweetest : therefore in all extremities , let us wait and hope still for mercy : If the vision stay ( saith Habakkuk ) wait , for it will come . This is a maine difference betwixt the Child of God , and a person destitute of sound grace : for the Child of God in extremitie recovers himselfe ; as David after a great conflict gets still the upper hand : Yet my soule keepe thou silence unto God : for God is yet good to Israel : as if hee should say , Though when I look upon my present outward condition , I stagger , yet when I consider more deepely of his dealing , I am resolved ; God is good to Israel : thus after much tossing , they get up upon that rock which is higher than they But those , who are not upright-hearted , in any great extremity sinke downe with despaire , as heavy bodies to the Center of the Earth , without stop . The reason is , in their best estate they never were acquainted with relying upon God , but bore themselves up with fleshly helpes , which being taken away , they must needs fall down right : But a sincere Christian in midst of his flourishing estate acquainteth himself with God , and sets not his heart upon present things : Iob sayes , that which he feared in his best case , that ●efell unto him : Therefore they can rest upon Gods mercy , when other props are taken away . Yet there be divers degrees of upholding us when we are at a spirituall losse : for usually in what measure we , ( in the times of our peace and liberty ) inordinately let loose our affections ; in that measure are wee cast downe , or more deeply , in discomfort : when our adulterous hearts cleave to outward things more than becomes chas● hearts , it makes the crosse more sharpe and extreame : For , That which is not enjoyed with overmuch pleasure , is parted withall without overmuch griefe . But for , spirituall extremities , oftentimes the strongest feele them with quickest sense ; for God herein respects not alwayes sinnes past , or more , or lesse measure of grace , as in Iobs case , who could without much distemper of soule , endure extremities of body and estate , but when God wrote bitter things against him ; presently he begins to sinke , and but begins onely : for when hee was at worst , he stayes himselfe upon his Redeemer , to the glory of Gods Grace , and shame of the devill : Thus sometimes God makes his Children triumph , whom he sets as Champions in defiance of Satar . They in weaknesse thinke they shall utterly faile and perish , but their standing our in greatest conflicts shewes the contrary . But to come to that , which I intend chiefly to insist on ; The Lord shall deliver me from every evill worke , &c. wherein we may see ; 1. The Author of his safety ; 2. The deliverance it selfe . The Author is the Lord : No lesse then an almighty power is necessary to deliver from any evill worke . For such is our inclinablenesse to joyne with temptation ; such the malice and strength of our enemy ; so many bee the snares , and so cunningly spread in every thing we deale withall ; that whatsoever delivereth us , must bee above Satan and our owne evill hearts ; more wise , more powerfull , more gracious to preserve us ; than any adverse power can be to draw us unto evill workes : In which case , well said Moses ; when God in his wonted glorious presence refused to goe along with them O ( saith Moses ) if thou go● not with us , carry us not hence . [ Deliver ] supposeth danger possible ; or present : Beloved , Our lives are such , as stand in need of perpetuall deliverance . Our estate here is waving : The Church lives alwayes in tents , & hath never any hope of rest , untill the day of triumph : therefore , after forgivenesse of sinnes , followes , lead us not into temptation : because though sins past be forgiven , yet we are in danger to be led into temptation : let none promise a truce to himselfe , which God promiseth not ; if Satan and our corruptions joyne , we cannot be quiet : after sinnes of youth , we are in danger of sinnes of riper age ▪ for though by grace in some sort sinne be subdued , yet ( untill it be wholly mortified ) there will be some stirring up , untill that which is imperfect in us be abolished . But I hasten to that which followes : The Lord will deliver me from every evill worke . Whence ( from the forme of the argument ) observe , that , We ought to reason with God from former experience , to future ; yea it is a binding Argument with God : he loves to be sued , and pressed from former mercies , and suffers them to be bonds unto him : men will not doe so , because their fountaine is soone drawne drie ; But God is a spring that can never be emptied : as he was able to helpe in former time , so hee is also for the time to come : He is alwayes , I AM , JEHOVAH ; alwayes where he was , his Arm is not shortened ; what hee hath done heretofore , he can do now . We should therefore register Gods favours ( ●hich is the best use wee can put out memories to ) and make them so many arguments to build upon him for time to come , as David : The Lord , that delivered me ( saith he ) out of the pawe of the Lion , and out of the pawe of the Beare , will deliver me out of the hand of this Philistine . Oh were we but acquainted with this kinde of reasoning with God , how undaunted would we bee in all troubles ? we should bee as secure for the time to come , as for the time past , for all is one with God ; Wee doe exceedingly wrong out owne soules , and weaken our faith by not minding of Gods favours . How strong in faith might old men be , that have had many experiences of Gods love ; if they would take this course ? every former mercy sho●ld strengthen our faith for a new : as conquerours , whom every former victory incourageth to a new conquest : So old favours should helpe us to set upon God afresh . But what is the limitation here ? from every evill worke : which words we will first touch a little severally , and then consider more particularly of them Sometimes God speakes of duties as they issue from man ; because indeed the will is mans from whence the duty comes ; and therefore the Scripture speakes , as though the duty came from us , because the powers are ours from whence they spring . Sometimes the Scripture speakes of holy duties as they issue from a higher power ; from God : so here ( The Lord will deliver me from every evill worke ) he meanes , that God would stirre up his heart to a care to avoid evill workes . We are agents and patients in all we doe : we are agents , because the powers are ours ; we are patients ; because the Lord doth all . Now it is the language of the holy Ghost for the most part ▪ when he speakes of good duties ▪ to goe to the fountaine ; especially when faith is to bee strengthened . But how doth God deliver ? By keeping us from occasions ; or by ministring strength , if occasions be offered : by giving occasions of good ▪ and by giving a heart to entertaine those occasions . He preserves us from evill works by planting the graces of faith , and of feare in us , whereby wee are preserved ; and by peace which guards our soules from despaire ; and tumultuous thoughts ; yea hee preserves us from evill workes , through faith unto his heavenly Kingdome . In a word , God preserves his children by making them better : by weakning corruptions by his Spirit , stirring up a cleare sight and hatred of the same in them : and by withdrawing occasions which might prevaile over us , and by keeping us from betraying our selves unto them : by chayning up Satan , untill our strength be such as may incounter him ; a great mercy it is , though little thought on , that God lettet● not loose Satan upon us every moment ; how should this stirre us up with David to thankfulnesse and dependance upon God. He delivers also wicked men from dangers ; ( not out of any love to their persons , but ) because he hath some base service for them to undertake , to exercise the patience of his children , and vexe others better than themselves , which is not fit for godly men to doe : They are onely gods Rod , and their deliverance is no preservation , but a reservation to worse mischiefe ; it is not a bettering deliverance . But God delivers his , graciously , not onely from danger , but from those evill workes they are subject to fall into in their danger ; it is not ill , to suffer ill , but to doe ill . For , doing ill makes God our enemie ; suffering ill doth not : doing ill staines and defiles the soule , and blemisheth the Image of God in us ; suffering ill doth none of this : doing ill ●inders communion and acquaintance with God ; suffering ill doth not : God is more immediately acquainted with the soule in suffering ill . Doing ill is the cause of all i●s ; suffering ill , comes from doing ill : the ill of sinne , is the ill of ils , because it is evill it selfe , and the cause of all other evills whatsoever : We may thanke our ill in doing , for our ill in suffering ; and therefore the Apostle is well assured what he sayes , The Lord will deliver mee from every evill worke , not from every inward infirmity and weaknesse , but from every evill worke that is scandalous and offensive to him . It is an aggravation of ill when it is manifested ; for then it either taints orgrieves others . Indeed so soone as the resolution of the soule hath passed it , when the will resolves on such a thing , it is done , both in good and evill , before God. But in regard of the world , and of the Church we live in ; the bringing of the worke upon the stage ( as it were ) is an aggravation of evill ; because ( besides the hurt which is done to evill men ) good men are either hurt or vexed at it . Therefore the Apostle saith , The Lord will deliver me from every evill worke . This a Christian should especially labour for , that God in all things would keepe him free from sin . Yea this differenceth a Christian from another man ; take a carnall man when hee is like to fall into danger , he studies how to get out of suffering evill , not how to prevent doing evill ; hee plots , devises , and intangles himselfe in his owne wit , and makes the matter worse by equivocation , and such like sinfull courses , as we might learne from the Papists , if we had not enough from our owne breast . But Pauls care was to be delivered from evill workes : For a man indeed is never overcome ( let him be never so vexed in the world by any ) till his conscience be crackt . If his conscience and his cause stand upright , he prevailes still , In all these things wee are more than conquerors , saith the Apostle . The meaning is , sufferings cannot quell our courage , they cannot staine our conscience , they doe not hurt the cause , but it gets victory in despight of them : so that our courage is undaunted , and our conscience abides unstained : let it be our care therefore , to take heed of evill workes . Looke into the world and see what is the care of most men we converse with , oh , if they can get such a place , if they can get such an estate ! I , but it cannot be had without finful abasement , without cracking of conscience , and unlawfull engagement : O say they , it is no matter , God will pardon all , I care not so I may have my wish ; this is the heart of many gracelesse persons that are not led with heavenly respects . But take a Christian , and he had rather beg , doe any thing in the world , than doe a thing unworthy his profession , unbeseeming the Gospell , or that high calling whereunto hee is called . Shall such a man as I doe this ? hee will not , and therefore his care is to take heed of ill workes : for then he is sure to have God his friend , who hath riches and honour enough for him , because the earth is the Lords and the fulnesse thereof : this is the care of a judicious wel instructed Christian . But marke the ( Extent ) from every evill worke : Saint Pauls care is not for one or two , but that God would keepe him from every evill worke . Why so ? Because he that truly hates one sinne , will hate all the kinds of it , both come from the same love of God : he that loves God as he should , will hate whatsoever God hates : and have respect to all Gods Commandements ( as the Psalmist speakes ) partiall obedience , is indeed no obedience at all : for he that obeyes one , and not another , obeyes not simply because of the Commander to yeeld obedience unto him : but onely to satisfie his owne corrupt nature , picking and choosing what pleases himselfe , which belongs not to an inferiour , but to a superiour to doe : And therefore , such make themselves gods , in that they single out easie things that doe not oppose their lusts , which are not against their Reputation , &c. and therein perhaps they will supererogate , and doe more than they need , onely because they will have a compensation with God , that he should quit with them for other things : I have done that , and therefore he must beare with mee in this . Oh , but there is no compensation here ; a man is never so straitned but he may escape without sinne : there is no pretence will serve : but we must abstaine from every evill worke : Satan keepes many men in his snare by this , and so he hath them safe in one sinne , hee cares not : therefore he will suffer them to heare , read , and pray , &c. holding them fast in one raigning sinne , wherein hee will let them alone till the time of some great affliction , or death ; and then he will roare upon them . Oh beloved , wee cannot provide worse for our owne soules , than to cherish a purpose of living in any one sin , for that is enough for the devill to hold his possession in us by , and at the houre of death to claime us for his owne . If wee regard any iniquity in our heart , the Lord will not heare our prayers , I beseech you therefore let us labour to have cleare consciences , freeing our selves from a purpose to live in any sinne ; that in all our slips and failings we may say with an honest heart My purpose was not to do this , but to refraine from wickednesse . Againe , he speakes of this for the time to come ; the Lord will deliver me from evill : A true Christian is as carefull to avoide sinne for the time to come , as to bee freed from the guilt of sinnes past . Iudas may desire to have his conscience freed from former sinnes , but Indas cannot desire to be a good man for the time to come . Nothing argues a good conscience more than this . The most wicked wretch that breathes , may desire to have his conscience stilled , and yet never have any purpose or power to abstaine from sinne ; but like a dogge ( after he hath disgorged himselfe ) returne to his vomit againe . True Repentance is a turning from former evills , to a contrary good . Our griefe no further yeelds comfort of sound repentance , then it hath care attending for prevention of sinne ; according to that which Christ said to the woman taken in adultery , Goe , and sinne no more , and as David prayes Purge me O Lord and cleanse me ( but withall ) establish me with thy free spirit for the time to come : As if hee should say , Lord I know it is not in man to order his owne wayes , I desire not the forgivenesse of my sinnes , that there by I might with more liberty offend thy Majesty , but with pardoning grace , I begge preventing grace ; No false heart can move such a desire as this to God A gracious heart that prayes aright , prayes as well that God would preserve him from future sinne , as forgive him his former sinnes . It is a ridiculous thing of the Papists , to make confession of a sinne which they meane to commit ; as some late Traitors confessed such and such things which they were to act , & were straight absolved for it : So your cursed duelists that will pray and repent when they meane presently to fall one upon another . Is this repentance , when a man is inveigled with the sin hee meanes to commit : and cannot overcome himselfe in the case of revenge ? Doe these men thinke they repent ? No certainely , repentance is of sinnes past , and the carriage of every true Christian is to avoide evill for the time to come . Againe , it is here a perpetnated Act ; the Lord will deliver me still from every evill worke : whence you see that In every evil worke we are tempted to , we need delivering Grace , as to every good worke assisting Grace . Indeed our whole life ( if we look upwards ) is nothing but a deliverance , but if we looke to our selves , it is nothing but danger and a warfare ; and therefore wee have need of a deliverance . How little a temptation turnes over a great man ? as sometimes a little winde turnes over your mighty gallies . We see this in David and Salomon , and ( if God leave us to our selves ) even the strongest man in the world , how soone is he overturned ? in the midst of sinsull occasions , how ready are wee to joyne with them , and betray our owne soules ? But from the whole , take it as it comes from God altogether , the truth is thus much , that a Christian , who is privy to his own soule , of good intentions to abstaine from all ill for the present , may presume that God will assist him against all ill workes for the time to come . I say a Christian that hath his conscience telling him , that he meanes to be better , and is not in league with any sin , may beleeve this for the time to come , that God will keepe him from evill workes . I speak this , because many who are yet sinners , thinke it in vaine to strive ; for they shall never bee better . What doest thou talke man ? hast thou a minde to be better ? God will meet thee one time or other : is thy will at liberty ? he that gives thee the will , will also give thee the deed : is not this the Promise that God will deliver thee from every evill worke ? and therefore away with all discouragements . O but There are sonnes of Anak mighty Giants , that molest mee ; my sinnes are as so many Giants to stop my proceeding , I shall never be● better : Say not so ; nay , rather thou wilt not be better : thou art in league with some secret sinne , thy heart riseth against those that reprove thee of it , thine owne conscience tells thee that thy heart is naught : for if thou wouldst set thy selfe to obey God in truth , assuredly he would deliver thy soule . And therefore the Apostle to prevent such doubts , speakes of deliverance from evill workes , as comming from God. But some may object , we sin every day ; and if we say we have no sinne , wee deceive our selves , and the truth is not in us . You must not understand this Phrase Legally in the vigor of it ; as that God will deliver us from every ill thought , or rising in the heart , or from every outward slip and failing , &c. But by every evill worke , the Apostle meanes , every reproachfull sinne that breakes the peace of our conscience , that swallowes up a mans salvation ; from such kinde of sins that bring a staine and discredit unto a mans profession , that wound his soule , and may discourage others , the Lord will deliver his ▪ he will keepe them from greater sinnes altogether , and from being in league with lesser . You know in falls there are severall degrees , there is a slip , a falling , and a falling on all foure , ( as we say ) a flat falling : Now God will deliver his children from falling so fouly . Nay , Sometimes he will deliver them from evill workes , by not delivering them from evill workes : Hee will deliver from great ill workes , by letting them alone in losser ill workes . God delivers from evill divers wayes , he delivers from falling into ill , and he delivers out of ill when we are fallen , he delivers from ill likewise by supporting us : nay , which is more , he delivers from ill workes by ill workes . How is that ? How doe Physitians deliver from an Apoplexie ● from a Letharg●e ? Is it not by casting the sicke person into an Ague , to awaken that dull sicknesse : so God to cure the conscience of a man , when he sees him in danger of security by those soule-killing sinnes , Pride , Covetousnesse , Loosenesse , Hypocrisie , and the like , suffers him sometimes to fall into lesse offences , to awake his conscience , that being rouzed up he may fly to Gods mercy in Christ : so infinite is Gods care this way that he will deliver either from ill workes , or from the evill of ill workes ; or if hee deliver not from ill workes , yet hee will deliver us from worse workes by those ill workes : Austin saith , I dare presume to say , it is profitable for some men to fall : if a man be of a proud peremptory disposition , or of a blockish , dull , and secure nature ; it is good he should bee acquainted what sin he carryes in his breast , where his corruptions are , &c. that so he may know himselfe and his danger the better . I beseech you make use of this , to helpe your faith and thankfulnesse ; when we are delivered from evill workes , it is God that doth it : The consideration whereof mee thinkes should strengthen our faith against Satan and all his fiery darts , and incourage us to set confidently upon any corruption , that we are moved to by others , or our owne naturall inclination ; It is Gods enemy , and it is my enemy : it is opposite to Gods will , and it is an enemy to my comfort ; God will take my part against that which is opposite to him , he hath promised me to assist me against every evill worke by his holy Spirit . A Christian is a King , and hee hath the triumphing Spirit of Christ in him , which will prevaile over all sinne in time . But some poore soule may object ; Alas , I have beene assaulted by such a corruption a long time , in a grievous manner , and am not yet delivered from it . God doth by little , and little purge out corruption , as every stroke helpes the fall of the oak , the first stroke helpes forward : so every opposing of corruption ( never so little ) helpes to root it out , and it is weakned by little and little , till death accomplish more mortification : But to proceed , God doth not onely deliver from evill workes , but preserves us to his heavenly Kingdome . We must take [ preserve ] here in its full bredth he preserves us whilst he hath any worke for us to doe in this life ; and when he will have us live no longer , he will preserve us to heaven : howsoever by death he takes us away , yet even then the Lord still preserves us . Hee will preserve us in our outward estate , by himselfe , and by under-preservers , for there be many such under God : as Angels that are his ministring spirits , and Magistrates who are the shields of the earth , they may preserve under God ; and likewise Ministers that are the Chariots and horsemen of Israel ; and good Lawes , &c. but God is the first turner of the Wheele , we must see him in all other preservers whatsoever . And therefore the Apostle in the language of the holy Ghost , and of Canaan , saith here : The Lord will preserve me . And rather than a man shall miscarry when God hath any thing for him to doe , God will worke a miracle . The three men could not be burned in the fire , God so suspended the force thereof : Daniel could not bee devoured of the greedy Lions , &c. rather than Gods purpose shall faile , that a man should perish before the time that God hath allotted him , the Lions shal not devoure , and the fire shall not burn ; God hath measured our glasse and time even to a moment , and as our Saviour Christ ( out of knowledge of this heavenly truth ) saith , My time is not yet came : so let us know that till 〈◊〉 houre comes , all the Devils in hell cannot hurt one haire of our head : And this is a wondrous ground of confidence , that we should carry our selves above all threatnings , and above all feares whatsoever . Thou canst doe nothing except it were given thee ( saith Christ ) to bragging Pilate , who boasted of his power : alas , what can all the enemies of Gods people doe except God permit them ? If a King or a great man should say to an inferiour , Goe on , I will stand by thee and preserve thee , thou shalt take no harme : what an incouragement were this ? Oh but when God shall say to a Christian , walke humbly before me , keepe close to my word , be stedfast in the wayes of holinesse , feare not man , you are under my protection and safeguard , what an incouragement is this to a beleeving soule . But put case wee cannot bee preserved from death , ( for so it was here with the Apostle , hee dyed a bloody death ) Why let us observe his blessed carriage in all this , and doe likewise : I regard not that , saith hee , doe your worst , God will preserve me still . So it should be the bent of a Christians soule to come to God with this limitation , in his faith and in his prayer : Lord if thou wilt not deliver me from suffering ill , preserve me from doing ill : If thou wilt not preserve mee from death , preserve me from sinfull workes . This we may build on , that either God will preserve us in life , or if we die , he will preserve us in death to his heavenly Kingdome . And sometimes God preserves by not preserving from death : for indeed death keepes a man from all danger whatsoever ; hee is out of all gun-shot when he is once dead : death is a deliverance and a preservation of it selfe , it sends a man to heaven straite , and therefore the Apostle knew what he said , The Lord will preserve mee to his heavenly Kingdome . That is , he will preserve me til I be possest of Heaven , hee will goe along with me in all the passages of my life : he will cary me through all , and bring mee thither at last . As the Angell that strooke off Peters bolts , shined in the prison , and carryed him out into the City : So God by his Spirit , shines into our soules , and carryes us through all the passages of this life , never leaving us till he have brought us to his heavenly Kingdome . And not to open unto you things that are beyond my conceit , much more my expression ; what a state this heavenly kingdome is , unto which S. Paul hoped to be preserved : observe briefely thus much , 1. It is a Kingdome ; of all conditions the freest : 2. The most glorious : 3. The most abundant in all supplies : 4. It is a heavenly Kingdome : 5. It is an everlasting Kingdome . Things the neerer the Heavens they are , the purer they are ; 1. heaven is a most holy Kingdome , no uncleanenesse can enter there . 2. it is a large Kingdome , and 3. an everlasting Kingdome . Other mens Kingdomes determine with their persons ; perhaps they may live to out-live their glory in the world ; as Nero did ( the king that Paul was under now , when hee wrote this Epistle ) who came to a base end : But this Kingdome can never be shaken : Gods preservation shall end in eternall glory . Here is a speciall ground to Gods children of perseverance in weldoing : what , doth God undertake , even from himselfe to deliver us from evill works which might indanger our salvation , and to preserve us untill he have put us into heaven ? where is the popish doctrine of falling away then ? Oh but I may sin and so fall away : I , but God will deliver us from evill workes , he takes away that objection : Hee that keepes Heaven for us , keepes us for heaven , till he have put us into possession of it ; We are kept ( we are guarded as the word is ) by the power of God to salvation . Salvation is kept for us , and we for that ; If we indanger heaven any way , it is by ill workes , and God keepes us from them : what a most comfortable doctrine is this . But to adde a second , against that foolish , vaine , and proud point of Popish Merit ; we see what a straine they are in : first before conversion , they will have Merit of congruitie , that it befits the goodnesse of God , when we doe what we can , that we should have grace . 2. When wee are in the state of grace , they will have Merit of condignity ; but how can that be , when as free grace runnes along in all ? God preserves us from evill workes , and preserves us to his heavenly Kingdome of his meere love and mercy ; where then is the merit of man ? Indeed , wee doe good when we doe good , but God inables us : wee speake to the praise of God , but he opens our mouth : we beleeve , but God draws our heart to it : as Austin sayes , we move , but God moves us . I beseech you observe further here : How compleat Gods favours are to his : He deales like a God : that is , fully , and eternally with his children . If he deliver , it is from the greatest evill ; if he preserve , it is to the greatest good ; Who would not serve such a master ? O the basenesse of the vile heart of man , that is a slave to inferiour things , and affraid to displease men , never considering what a blessed condition it is , to be under the government of a gracious God , that will keepe us from ill ( if it be for our good ) for ever ; Outwardly from evill workes , inwardly from the terrors of an il conscience ; that will preserve us here in this world , and give us heaven when we have done . I beseech you let this compleate and full dealing of God quicken us to a holy courage and constancy in his service . And see here a point of heavenly wisdome : to looke ( when we are in any danger ) with the Apostle to the heavenly Kingdome . When we are sicke , look not at death ; Paul cared not for that , but sayes he ; The Lord will preserve me to his kingdome . Hee looked to the bank of the shore as a man that goes through a river , hath his eye stil on the shore so the Apostle had his eye fixed upon heaven stil , I beseech you therefore in all dangers and distresses whatsoever ( if you would keepe your soules without discouragements , as you should ) bee much in heaven in your thoughts , minding the things above , and conversing with God in your spirits . Look to the Crowne that is held out to us : let our mindes be in heaven before our soules . It is a wondrous helpe to our weakenesse in the time of trouble , not to thinke ; I am full of paine , I must be turned into the grave , and rot , and what shall become of me then , &c. away with this carnall reasoning it much weakens faith and damps the hearts of Christians . Againe , How doth this arme the soule with invincible courage in any trouble : God may call mee to trouble , but he will preserve me in it that I shall not staine my conscience ; What a ground of Patience is this ? Patience is too meane a word : what a ground of joy and triumphing is it ? We rejoyce under the hope of glory . Rom. 5. 2. A Christian should triumph in soule over all evills whatsoever , and be ( as the Apostle faith ) more than a Conqueror ; considering that God will be present with him all his life long and after that bring him to an everlasting kingdome : what an incouragement is this ? Heaven is holy , and shall we not fit our selves for that blessed estate . There is much holinesse required for heaven : the sinfull , wicked , malicious , poysonfull world , layes reproaches upon holinesse ; but without it no man shall see God. Doth that man beleeve he shall obtaine a heavenly kingdome , who never sits himselfe with holinesse for it ? Oh no : Faith and hope have this efficacie ( in the breast ) wheresoever they are , to frame the heart to the thing beleeved . If I beleeve a kingdome to be where righteousnes and holinesse dwelleth ; this beliefe forceth me to carry my selfe answerable to the state there . And therefore ( saith the Apostle ) Our conversation is in heaven , from whence we looke for the Savioure , &c. because he was assured of heaven , therefore he conversed as a Citizen of heaven before he came there . Hee praised God , kept himselfe undefiled of the world , and conversed with the best people ; every way he carryed himselfe ( as much as earth would suffer him ) as they do● in heaven . Certainly , He that hath the hope of a heavenly kingdome , is pure as Christ ●s pure : He endeavours and aimes to be holy as God is holy who hath called him . Faith is of efficacy to conforme a Christians carriage to the likenesse of him whom he beleeves to be so excellent . And therefore they are insidels and have no saving faith , prophane persons ; who live in sinnes that staine their consciences , and blemish their conversation : not beleeving that there is a heaven . Deceive not your selves , neither Whoremongers , nor Adulterers , nor Extortioners , &c. shall inherit the kingdome of God. Doe men who live in these sinnes ( without remorse ) thinke to come to heaven ? as though they should come out of the puddle to heaven ? no , no , away you workers of iniquity , I know you not , faith Christ. Let no man cherish presumptions of a heavenly kingdome ; except hee abstaine from all sinnes against conscience ; The Apostle when hee would urge to holiness of life , uses this argument If you be risen with Christ , seeke those things that are above , where Christ is at the right hand of the Father . Well , let us oft ( I beseech you ) present unto our soules the blessed condition to come , which will be effectuall to quicken and stirre us up to every good duty , and comfort us in all conditions whatsoever . What will a man care for crosses , and losses , and disgraces in the world , that thinkes of a heavenly Kingdome ? What will a man care for ill usage in his pilgrimage , when he knowes he is a King at home ? Wee are all strangers upon earth , now in the time of our absence from God : what if we suffer indignities , considering that we have a better estate to come , when we shall be some body ? What if wee passe unknowne in the world ? It is safe that we should doe so : God will preserve us to his heavenly kingdome , and all that we suffer and endure here , it is but a fitting for that place . David was a King annointed many yeares ere hee was actually possessed of his Kingdome ; but all that time betweene his annointing and his investing into the Kingdome ; it was a preparing of him , by humility , that he might know himselfe ; and learne fitnesse to govern aright : So wee are apointed Kings as soone as we beleeve : for when we beleeve in Christ who is a King , Priest , and Prophet , wee communicate with his offices : we have the same blessed anointing powred on our Head , and runnes downe about us . But we must be humbled by crosses , and fitted for it , wee must bee drawne more out of the world , and bee heavenly minded first . Would you know some rules of discerning whether heaven belongs to you or not ? In brief doe but remember the qualification of them that must reign : those that labour daily to purge themselves of all pride and self-confidence : that see no excellencie in the creature , in comparison of heaven : that see a vanity in all outward things , which makes them humble in the midst of all their bravery : those that see themselves empty of al , without Gods favour : The poore in spirit &c. theirs ( saith Christ ) is the Kingdome of Heaven . 2. Faith makes us Kings , because thereby wee marry the King of Heaven : the Church is the Queene of Heaven , ●and Christ is the King of Heaven . Where this grace is in . truth , happines belongs to that soule . 3. Those that are Kings have a●royall spirit ; the hopes of a yong Prince puts into him a great deale of spirit , otherwise perhaps above his disposition . So all that are Kings , have a royall spirit in some measure , which naiseth them above all earthly things , and maketh them see all other things to bee nothing in comparison of Christ , to bee but drosse and dung , as holy S. Paul saith . Those therefore that are slaves to their base justs , to riches , honour , pleasure , &c. know not what belongs to this heavenly Kingdome . What doe men thinke to reigne in heaven , when they cannot raigne over their owne hase corruptions ? Wee see David prayes to God for an inlarged spirit , that hee might bee capable of the best things ; and certainely those that have this knowledge are of a spirit above the world more excellent than their neighbours as the Wiseman saith . You cannot shake them with offers of preferment , or with feares : they will not venture their hope of eternity for this or that base earthly thing , they are of a more royall spirit than so . I beseech you therefore let us discerne of our spirits , what they are ; whether God hath stablished us with a free spirit or not : the kingdome of Heaven is begunne upon earth , the doore whereby wee must enter in , is here . Those graces must be begunne here which must fit us for happinesse hereafter , as the stones of the Temple , were first hewne and then laid upon the Temple , so wee must bee he wne and fashioned here , ere we can come thither : those that are not fitted and squared now , must never thinke to be used of God as living stones of his Temple then . A word now of Pauls use of all , and so I conclude : To whom be glory for ever and ever . When he had mentioned the heavenly kingdome , and set himselfe by faith ( as it were ) in possession of it ; hee presently beginnes the employment of heaven ; to praise and glorifie God : even whilst hee was on earth . For faith stirres us up to doe that which wee shall doe when we obtaine the thing beleeved : it is called the evidence of things not seene ; and makes them ( as it were ) present to the soule . Because when we are in heaven ( indeed ) we shall doe nothing else but praise God. Faith apprehends it , as if he were now there ( for all is sure to faith , God having said it , who will doe it ) and sets the soule upon that employment here , which it shall have eternally with God hereafter . It is therefore Christian wisdome , to fix our soules on good meditations , to have them wedded to good thoughts , to have those praeclar as cogitationes , be●itting Christians , that may lead us comfortably in our way to heaven : Let a man thinke of Gods deliverances past , and that will strengthen his faith for the future deliverances : Let him thinke of future deliverances , and that will lead him to a kingdome , to praise God : and this praising of God will stretch his soule , for●ver and for ever : as if there were no time sufficient to glorisie God , that is so excellent and glorious . What a blessed condition is this , to have Gods spirit warming our soules and perfuming our spirits with holy ejaculations , continually putting us upon the employment of heaven , till at length it hath safely brought us thither . Here then is the use of al uses : What is the former use which Paul makes of the experiēce of Gods deliverāce ? The Lord hath delivered me ; aud therefore he will deliver me : but what use doth he make of this , that God will deliver him ? To glorisie God : here is the end of all ends , to praise God ; happy wee when Gods end and our end meet together . Hee hath made all for his owne glory , and when wee with a single eye can ayme at that too , what a sweet harmony is there ? To direct us in this duty in praising God , let us with Paul ( for I goe no surther than the text leads me ) seriously meditate on Gods mercies , both past and to come ; nothing moves thankfulnesse more than this . A Christian when hee lookes backwards hath comfort ; and when he lookes forward , he sees comfort still : for preservation , and Kingdomes , and Crownes abide for him . If a man would praise God therefore , let him consider how graciously God hath dealt with him : Hee hath delivered me already by Jesus Christ , from sinne and eternall wrath ; and he will deliver mee from every evill worke to come , that may indanger my salvation . Thinke of these things , and see whether your hearts can bee cold and dead or no ; see if your spirits can be streightned . Certainely both heart and mouth will be full , thou canst not but say in the apprehension of Gods mercies : To him bee glory for ever . 2. Consider the kindes of favours thou receivest , they are either positive or privative : spirituall , or temporall . Positive , the Lord will preserve me : privative , the Lord will deliver mee from every evill worke . Temporall , the Lord in this life will keepe me : spirituall , he will deliver me from the power of sin : Eternall , Hee will preserve mee to his heavenly Kingdome . Thinke forward or backwards : outward or inward : spirituall or temporall : where ever you looke , tell me if you can doe otherwise then breake out with the holy Apostle , in the praises of so good a God. And 3. Thinke of the greatnesse of all these : the greatnesse of the deliverance from sinne , and damnation . The Apostle to make himselfe the more thankfull , saith ; he was delivered out of the mouth of the Lion : he had large apprehensions of Gods goodnesse ; So should we , beloved , consider the greatnesse of the misery we are in by nature , being slaves of Satan , in danger to slip into Hell every moment ; and when God hath secured us from this , thinke of the greatnesse of the benefit , a heavenly kingdome . When we think not only of the benefits , but of the greatnesse of them ; it is a wondrous incouragement to bee thankfull . Labour then to have a due and high esteeme of every mercy . God hath brought us out of darknesse into marvellous light , saith the Apostle ; Great is the mystery of godlinesse , and the unsearchable riches of his grace , he had not words bigge enough to expresse Gods goodnes : Oh the heighth , and bredth , and depth , and length of his love . When we consider these dimensions , our thankfulnesse must be answerable . Againe , if you would bee thankfull ; Labour to have humble spirits , to see God in all things , and then you will sacrifice to him alone ; not to thy parts , and graces , friends , abilities , &c. the meeke are fit to pray to God , Seeke the Lord yee meeke of the earth ; and an humbled meeke soule is the fittest to praise God of any other ; he that knowes he is worthy of nothing , will blesse God for any thing : he that knowes he hath nothing in himselfe , will be thankfull for the least measure of grace : an humble soule is a thankfull soule . We see it was Pauls disposition here ; he gives all to God , which makes him so breake out in praising his name . Againe , if wee would bee thankfull ( as Paul here ) and beginne Heaven upon Earth ; Labour to be assured of salvation , and perseverance in thy Christian course . The Papists that speake against Assurance and Perseverance , kill prayer and praising of God. Shall a man praise God for that which he doubts of ? I cannot tell whether God will damne me or not , perhaps I am but fitted as a sheepe to the slaughter , &c. how shall a man praise God for any blessing hee enjoyes , when these thoughts are still with him ? how shall a man praise God for salvation , when perhaps he shall not come to it ? how shall a man praise God for that which perhaps he may fall from , before hee die ? when perhaps hee is Gods to day , and may be the Devills to morrow ? How can there bee a hearty thankes , but when a man can say , The Lord will deliver me from every evill work , that by mine owne weaknesse , and Satans malice , I may occasionally fall into , betwixt this and Heaven ? Therefore if we would praise God as we should , let us worke our hearts to labour after assurance of Gods favour , let us redeeme our precious time , and every day set some time apart to strengthen our evidences for heaven , which will set us in a continuall frame to every good worke . Thus wee see out of Pauls example , how we should be disposed here , to be in heaven before our time . For , undoubtedly he who praiseth God is so much in Heaven , as he is given to thankfulnesse ; for hee is in that imployment now , which shall be there altogether . But how long doth he desire that God should have glory ? For ever and ever . A Christian should have the extent of his desires of Gods glory , carried to eternity . Upon what ground ? because God intends him glory for ever and ever : a Christian that is assured of his salvation , is assured that God will eternally glorisie him : He knowes that Christ is King for ever : He knowes that Christ is a Priest for ever : He knowes that the state and condition that he is kept for , is everlasting , It is an inheritance immortal and unde●iled , that fadeth not away : and therefore he saith , Hath God eternall thoughts of my good ? and is Christ an eternall head ? an eternall King to rule me both in lise and in death ? Surely I will extend my desires of his glory as farre as hee extends his purpose to doe me good . Now his purpose to doe mee good is for eternity , and my desire that he may have glory , shall be ●or eternity , world withont end . This is the disposition of a gracious soule , not that God may be honoured by him alone ; but of all . To whom be praise ( not by me ) but by all ; I am not sufficient enough to praise him : To him be praises in the Churches throughout all ages for ever : David had not largenesse enough in himselfe to blesse God ; and therefore hee stirres up his spirits , and all within him to praise his holy name , as if all were too little to set out the glory of Gods infinite goodnesse , mercy , wisedome , and power ; those gracious attributes , that shew themselves glorious in bringing man to salvation , and in governing the Church . Learne this duty therefore : If we will make good to our owne soules , that we are in the state of grace , we must plot for eternity , and indeavour to lay a ground and foundation , that the Church may flourish for eternitie . No man can warrant himselfe to be a good Christian , but he that labours to have the Church and Common wealth flourish ; to have a happy Kingdome , happy government , and happy lawes : not onely to have the Church in his owne Familie , but that the Church may flourish in those that stand up when we are gone the way of all flesh : and therefore to declare the minde of God , and his favours to us , and our children , that they may strengthen their experience , with their fathers experience , and say to God , Thou art the God of my Fathers , therefore be my God ; those that are called to places of dignity , should consider that it is required at their hands to labour , that there should be meanes to continue Religion , even to the worlds end ( if it may be ) and to stoppe all the breaches in this kinde . And if it were possible , it were to be wished that there were set up some lights in all the darke corners of this Kingdome , that might shine to those people that sit in darknesse , and in the shadow of death . One way is , to have a care that there be no breaches made upon the sound doctrine that is left unto us , and hath beene sealed up by the blood of so many Martyrs . Wee had it dearely , it hath beene taught by our forefathers , and sealed with their blood ; & shall we betray it ? No , let us labour to deliver it to our posterity , from hand to hand , to the comming of Christ ; and then wee shall in effect ( and not in word onely ) doe that which Paul saith here , labour to glorifie God for ever and ever , both in the Church , and in heaven . Surely those that will glorifie God in heaven , hee will have them so disposed , to glorifie him on earth . It is a dangerous thing when persons are naught ; wee see what comes of it ( especially if they be great : ) It is said of Manasseh when God had forgiven him his sinne , yet afterwards God plagued the Kingdome for the sinnes that Manasseh committed : how can this bee ? because he by his sinne ( though he repented , himselfe ) yet set the Kingdome in an evill frame . And no question but hee had naughty principles : and among people that are given to licentiousnesse , if there bee any thing in great men , it will goe to posterity after them . So that when Governours are naught , they are not onely a poison to the Church and State , while they live , but the mischiefe of it is , after and after still . And so it is in the best things , if the Governour be good , hee layes a foundation of good for the Kingdome in time to come , as well as for his owne time . How will it shame a man when he shall thinke , I doe these things now , but what will Posterity thinke of me ? what will be the remembrance of it when I am gone ? then my name will stinke . The wicked Emperour Nero , was of this resolution whē he should die : Let Heaven and Earth mingle together , saith he , when I am gone : He knew himselfe to bee so naught , and that he should be so evill spoken of , that he wished there were no posterity , but that the world might end with him . So it is the wishes of those that are wretches themselves , and that lay a foundation of wretched times after ; they wish that Heaven and Earth may mingle , that no man might censure them when they are gone . What a shamefull condition is it for men to gratifie a number of unrulie lusts , and give such sway to them , as to doe ill while they live , and to lay a foundation of misery for after-times . On the contrary , what a good thing is it ( like Iosi●● and Nehemiah ) to bee full of goodnesse while wee live ? and to lay a foundation of happinesse and prosperity to the Church and State when we are gone ? What a happy thing is it when a man is gone , to say , such a man did such a thing ? he stood stoutly for the Church , for Religion , he was a publique man ; he forgat his owne private good , for the publique ; he deserved well of the times wherein hee lived . What a blessed commendation is this ( next to Heaven ) to have a blessed report on earth ? and to carry such a conscience , as will comfort a man that he hath carryed himselfe well , and abounded in well doing . I beseech you let us thinke of this ; For ever and ever : it is not enough that we be good in our times that are circumscribed to us ; but as God hath given us immortall soules , and preserves us to immortall glory , and a crowne of immortality : so let our thoughts and desires be immortall , that God may be glorified in the Church world without end . Oh what a sweet comfort will it be when we are on our death-bed , to thinke what we have done in our life times ? then all our good actions will come and meet together , to comfort and refresh our soules . The better to incourage us to glorifie God while we are here ; and to lay a foundation to eternize his glorie for the time to come ; Consider , I. Gods gracious promise : Those that honour me I will honour . If we had inlarged hearts to honour God , God would honour us ; he hath passed his word for it . If a King should say so , O how would we be set on fire ? how much more when the King of Kings saith it . 2. Consider , that wee honour our selves , when wee honour God ; nay , the more we honour God , the more we are bound to God ; for it is from him that wee honour him : the sacrifice comes from him , as well as the matter for which we sacrifice . Hee found a Ramme for Abraham to sacrifice : hee gives the heart to be thankfull : the more wee are thankfull , the more we shall be thankfull , and the more wee ought to bee thankfull for our thankfulnesse . The more wee praise God , the more we should praise him ; for it is the gift of God : when God sees we honour him , and frame our selves that we may be such as may honour him , by emptying and disabling our selves to be sufficient to doe him any service ; he will bestow more upon us ; as men cast seed upon seed where there is fruitfull ground , but they will sow nothing upon a barren heath : So the more we set our selves to doe good in our places , the more we shall have advantage thereunto ; and the more wee doe good , the more we shall doe good . When God sees wee improve our talents so well that he trusts withall , he will trust us with more . Againe , consider ; Our glorifiing and praising God , causeth others to doe so ; which is the main end wherefore wee live in this world ; It is the imployment of Heaven , and we are so much in heaven , as wee are about this worke : and when God gives us hearts to glorifie him here , it is a good pledge that he will afterward glorifie us in heaven . Who would lose the comfort of all this , to be barren , and yeeld to his base unbeleeving dead heart ? to save a little here ? to sleepe in a whole skin ? and adventure upon no good action ? Who would not rather take a course that hath such large encouragements attending it both in life and death . I beseech you thinke of these things . Christ ere long , will come to be glorified in all those that beleeve : He will come to be glorified in his Saints . Our glory tends to his glory ; shall we not glorifie him all we can here , by setting forth his truth , by countenancing his Children and Servants , by doing good , and deserving well of ingratefull times we live in ? Let men bee as unthankfull as they will , we looke not to them , but to the honour of God , the credit of Religion , the maintenance of the truth , &c. Let men be as they will be , base , & wicked , enemies to grace and goodnesse ; we doe it not to them , but to God. Consider this , will Christ come from Heaven ere long to bee glorified in us , and shall not we labour to glorifie him , while we are here ? Hee will never come to be glorified in any hereafter , but those that glorifie him now . As we looke therefore that he should be glorified in us , and by us , let us glorifie him now : for so he condescends to vouchsafe to be glorified in us and by us , that the may also glorifie us . Saint Paul saith , The Wife is the glory of the Husband ; what meanes he by this ? That is , she reflects the graces of a good Husband ; if he be good , shee is good , she reflects his excellencies . So let every Christian soule that is marryed to Christ , be the glory of Christ , reflect his excellencies ; be holy as he is holy ; fruitsull , as he was , in doing good ; meeke and humble as he was ; every way be his glory : and then , undoubtedly when he comes to judge us , he will come to bee glorified in us , having beene before glorified by us . Beloved , these and such considerations should set us on worke how to doe Christ all the honour wee can : as David saith , is there any of Ionathans posterity alive , that I may doe good unto them for his sake ? so considering we shal beso glorified by Christ , and that hee will doe so much for us in another world ; Wee should enquire , Is there any of Christs posterity here , any of his Children in this world that I may doe good unto them ? Is there any way wherein I may shew my thankfulnesse , and I will doe it ? Let us consider that wee shall bee for and ever glorified ; the expression of it is beyond conceit , wee shall never know it til wee have it . Let this ( I beseech you ) stirre us up to study how wee may bee thankfull to God , set forth his glory , and deserve wel of the Church and times wherein wee live . God hath children , and a cause in the world which hee dearely loves , let us owne the same , and stand for it to the uttermost of our power , maugre all the spight and opposition of Satan and his wicked instruments . The Lord in mercy settle these truths upon our hearts , and incourage us in his most holy way . FINIS . CHRIST IS BEST : OR , S. PAVLS STRAIT . A SERMON PREA ched at the Funerall of Mr. Sherland , late Recorder of Northampton . BY R. SIBBS . D. D. Master of Katherine Hall in Cambridge , and Preacher of Grayes-Inne , LONDON . PSAL. 42. 2. My soule thirsteth for God , for the living God , when shall I come and appeare before God ? LONDON , Printed by M. F. for R. Dawlman , at the Brazen Serpent in Pauls Church-yard . I634 . CHRIST IS BEST . PHIL. 1. 23 , 24. For I am in a strait betweene two , having a desire to depart , and to bee with Christ which is best of all ; neverthelesse to abide in the flesh , is most needfull for you . THe Apostle Paul here , had a double desire , one in regard of himselfe , to be with Christ ; another out of his love of Gods Church and people , to abide still in the flesh , and betweene these two hee is in a great straite not knowing which to choose ; but the love of the Church of Christ tryumphed in him , above the love of his owne salvation ; so as he was content out of selfe-deniall to want the joyes of heaven for a time , that hee might yet further comfort the people of God. In the words you have , 1. S. Pauls straites , 2. his desires that caused them , as in regard of himselfe , which was to bee with Christ ; so in respect of the Church of God , which was to abide still here . 3. the reasons of both , 1. to be with Christ , is farre better for mee . 2. to abide in the flesh , more needfull for you : and 4. his resolution upon all , being willing for the Churches good still to abide here , rather than goe to heaven and enjoy his owne happinesse . S. Pauls soule was as a shippe betweene two windes , tossed up and downe , & as iron between two Loadstones drawne first one way , then another ; the one loadstone was his owne good to bee in heaven , the other was the good of Gods people to abide still in the flesh . Observe hence , that the servants of God are oftentimes in great straits ; some things are so exceeding bad , that without any deliberation or delay at all we ought presently to abominate them , as Satans temptations to sinne , to distrust , despaire , &c. some things also are so good that wee should immediately cleave unto them , as matters of Religion and pietie , there should be no delay in these holy businesses ; deliberation here argues weaknesse . Some things ( againe ) are of an ambiguous and doubtfull nature requiring our best consideration , such was Pauls strait in this place ; he had reasons swaying him on both sides , and such is the happy estate of a Christian that whatsoever hee had chosen , had beene well for him , onely God who rules our judgements will have us to make choise ; God might have determined whether Paul should live or die , , but he would not without Pauls choice ; that which is good is not good to us , but upon choice and advice ; when God hath given us abilities to discourse and examine things hee will have us make use of them , and therefore the Apostle useth reasons on both sides ; It is better to die for me , It is better to live for you , &c. Wicked men have their deliberations and their straits too , but it is with the rich man in the Gospell , What they shall doe ? how they may pull downe their barnes and build bigger ; &c. Their maine strait is at the houre of death , live they cannot , die they dare not , there is so much guilt of sinne upon their consciences , they know not which way to turn themselves ; oh what fearefull straits will sinne bring men into ? but the Apostle was straitned in an higher nature than this , whether it were better for the glory of God ( which he aimed at above all ) for him to goe to heaven and enjoy happinesse in his owne person , or to abide still for the comfort of Gods Saints on earth . The ground of this difficulty and straite , was his present desire , I have a desire . Desires are the immediate issue of the soule , the motion and stirring of the same to something that likes it ; when there is any thing set before the soule having a magneticall force , as the Loadstone to draw out the motions thereof , we call that , desire , though for the present it enjoyes it not . S. Pauls desire was , 1. spirituall , not after hapinesse so much as holinesse ; oh miserable man that I am ( saith he ) who shall deliver me from this body of death , his desire of death was to be freeed from the body of sinne more than to be taken out of the flesh , and his desire of holines to have Christs image stamped on his soule , was more than of eternall happinesse ; nature cannot doe this , it s a worke above the flesh , for that will not heare of departing , but rather bids God and Christ depart from it . 2. This desire came from a tast of sweetnesse in communion with Christ ; and those desires that most ravish the soule in apprehension of heavenly things are ever the most holy ; S. Paul knew what a sweet communion Christ was . 3. It was a constant desire , he doth not say I desire , but I have a desire , I carry the same about me , and that carryes mee to a love of Christ and his members . 4. It was efficacious , not a naked velleity , not a wish of the sluggard , I would , and I would , but a strong desire carrying him even through death it selfe to Christ : desires thus qualified are blessed desires , as where wee soe vapours arise , there are springs usually below them , so where these desires are , there is alwayes a spring of grace in that soule ; Nothing characterizeth a Christian so much as holy and blessed desires , for there is no hypocrisie in them . I desire to depart . There must be a parting and a departing ; there must be a parting in this world with all outward excellencies , from the sweet enjoyment of the creatures ; there must be a parting between soule and body , between friend and friend , and whatever is neare and deare unto us , all shall determine in death . And there must be a departing also , here we cannot stay long , away we must , we are for another place . Oh that we could make use of these common truths ! how farre are wee from making a right use of the mysteries of salvation , when we cannot make use of common truthes which wee have daily experience of ? Holy Moses considering the suddennesse of his departure hence , begged of God to teach him to number his dayes that he might apply his heart unto wisedome . Death is but a departing , which word is taken from loosing from the shore , or removing of a ship to another coast ; wee must all be unloosened from our houses of clay and bee carryed to another place , to heaven ; Paul labors to sweeten so harsh a thing as death by comfortable expressions of it , It is but a sleep , a going home , a laying aside our earthly tabernacle , to teach us this point of heavenly wisdome , that wee should looke on death as it is now in the Gospell , not as it was in the Law and by nature , for so it is a passage to hell and lets us in to all miseries whatsoever . Some things are desireable for themselves as happinesse and holinesse , some things are desirable not for themselves , but as they make way to better things , being sowre , and bitter to nature themselves , as Physicke is desired not for it selfe , but for health ; wee desire health for it selfe , and physick for health , so to be with Christ is a thing desirable of it selfe , but because we cannot come to Christ but by the darke passage of death , saith Paul , I desire to depart that so my death may be a passage to Christ , so that death was the object of S. Pauls desire so farre as it made way for better things . I desire to depart , and to bee with Christ. To be with Christ that came from heaven to be here on earth with us , and descended that we should ascend , to be with him that hath done and suffered so much for us , to be with Christ that delighted to be with us , to be with Christ that emptyed himselfe , and became of no reputation , that became poore to make us rich , to be with Christ our husband now contracted here , that all may bee made up in heaven , this was the thing Paul desired . Why doth he not say , I desire to be in heaven ? Because heaven is not heaven without Christ , it is better to be in any place with Christ than to be in heaven it selfe without him , all delicacies without Christ are but as a funerall banquet , where the master of the feast is away , there is nothing but solemnnesse : what is all , without Christ ? I say the joyes of heaven are not the joyes of heaven without Christ ; he is the very heaven of heaven . True love is carryed to the person ; It is adulterous love , to love the thing , or the gift more than the person , S. Paul loved the person of Christ , because hee felt sweet experience that Christ loved him ; his love was but a reflection of Christs love first , he loved to see Christ , to embrace him , and enjoy him , that had done so much and suffered so much for his soule , that had forgiven him so many sins , &c. The reason is , because it is best of all ; To be with Christ is to be at the spring-head of all happines , it is to be in our proper element , every creature thinkes it selfe best in its owne element , that is the place it thrives in , and enjoyes its happinesse in ; now Christ is the element of a Christian . Againe , it is farre better ; because to bee with Christ is to have the marriage consummate , is not marriage better than the contract ? is not home better than absence ? to be with Christ is to be at home ; is not triumph better than to be in conflict ? but to be with Christ is to triumph over all enemies , to be out of Satans reach ; is not perfection better than imperfection ? here all is but imper●ect , in heaven there is perfection , therefore that is much better than any good below ; for all are but shadowes here , there is reality ; What is riches ? what are the worme-eaten pleasures of the world ? What are the honours of the earth , but meere shadowes of good ? At the right hand of Christ are pleasures indeed , honours indeed , riches indeed ; then is realitie . If wee speake of grace , and good things , it is better to bee with Christ than enjoy the graces and com●orts of the holy-Ghost here ; Why ? because they are all stayned , and mixed , here our peace is interrupted with desertion , and trouble , here the joyes of the holy ghost , are mingled with sorrow , here the grace in a man is with combate of flesh , and spirit , but in heaven there is pure peace , pure joy , pure grace ; for what is glory but the perfection of grace ; grace indeed is glory here , but it is glory with conflict ; the Scripture calls grace glory sometimes , but it is glory with imperfection ; Beloved , perfection is better than imperfection , therefore to be with Christ is farre better . And is it much farre better to die , that we may be with Christ , than to live here a conflicting life ? Why should we then feare death , that is but a passage to Christ ? It is but a grimme servant that lets us into a glorious pallace , that striks off our bolts , that takes off our rags that wee may bee clothed with better robes , that ends all our misery , and is the beginning of all our happinesse , why should we therfore be affraid of death ? it is but a departure to a better condition ? It is but as Iordan to the children of Israel , by which they passed to Canaan , it is but as the red-sea by which they were going that way ; therefore we have no reason to feare death : of it selfe it is an enemy indeed , but now it is harmelesse , nay now it is become a friend , amicable to us , a sweet friend ; it is one part of the Churches joynture , death All things are yours saith the Apostle , Paul and Apollos , life and death , death is ours and for our good , it doth us more good than all the friends we have in the world , it determines and ends all our misery , and sinne ; and it is the suburbs of heaven , it lets us into those joyes above . It is a shame for Christians therefore , to bee affraid of that that Paul here makes the object of his desire . But may not a good Christian feare death ? I answer , Not ; so farre as a Christian is led with the spirit of God , and is truly spirituall : for the spirit carryes us upward ; but as farre as wee are earthly and carnall , and byassed downward to things below , wee are loath to depart hence ; In some cases Gods children are affraid to die , because their accounts are not ready , though they love Christ , and are in a good way , yet notwithstanding because they have not prepared themselves by care , as a woman that hath her husband abroad and desires his comming , but all is not prepared in the house , therfore she desires that he may stay awhile ; so the soule that is not exact , that is not in that frame that it should be in ; saith , Oh stay awhile that I may recover my strength , before I goe hence and bee no more seene ; but as farre as wee are guided by the spirit of God , sanctifying us , and are in such a condition as we should be in , so farre the thoughts of death ought not to be terrible to us , nor indeed are they . Beloved , there is none but a Christian that can desire death ; because it is the end of all comfort here , it is the end of all callings and employments , of all sweetnesse whatsoever in this world . If another man that is not a Christian , desire heaven , he desires it not ( as heaven ) or to ●e with Christ ( as Christ ) he desires it under some notion sutable to his corruption : for our desires are as our selves are , as our aymes are ; no carnall worldly man , but hath carnall worldly aymes ; a worldly man cannot goe beyond the world , it is his spheare ; a carnall man cannot goe beyond the flesh , therefore a carnall man cannot desire heaven , a man that is under the power of any lust , can desire nothing but the satisfying of that lust , heaven is no place for such ; none but a child of God can desire that : For if we consider heaven , and to bee with christ , to be perfect holines , can he desire it that hates holinesse here ? can he desire the Image of God upon him that hates it in others and in himselfe too ? can he desire the communion of Saints , that ( of all societies ) hates it the most ? can he desire to be free from sinne , that ingulfes himselfe continually in sinne ? he cannot , and therefore as long as he is under the thraldome , and dominion of any lust he may desire heaven indeed , but it is onely so farre as he may have his lusts there , his pleasures , honours , and riches there too ; if he may have heaven with that , he is contented : but alas , brethren , heaven must not be so desired , S. Paul did otherwise , he desired to be dissolved to be with Christ , hee desired it as the perfection of the Image of God , under the notion of holinesse and freedome from sin , as I said before . Which is farre better . Againe , we see that God reserves the best for the last , Gods ●a●t workes are his best workes , the new heaven and the new earth , are the best ; the second wine that Christ created himselfe was the best ; spirituall things are better than naturall ; A Christians last is his best . God will have it so for the comfort of Christians , that everyday they live , they may think , My best is behinde , my best is to come , that every day they rise , they may thinke , I am nearer heaven one day than I was before , I am nearer death , and therefore nearer to Christ , what a solace is this to a gracious heart ? A Christian is a happy man in his life , but happyer in his death , because then he goes to Christ , but happiest of all in heaven , for then hee is with Christ. How contrary to a carnall man , that lives according to the sway of his owne base lusts ? he is miserable in his life , more miserable in his death , but most miserable of all after death ; I beseech you lay this to heart , mee thinkes considering that death is but a way for us to be with Christ , which is farre better , this should sweeten the thinking of death to us , and we should comfort our selves daily that we are nearer happinesse . But how shall we attaine this sanctified sweet desire that Paul had , to die and be with Christ ? Let us carry our selves as Paul did , and then we shall have the same desires ; S. Paul ( before death ) in his life time , had his conversation in heaven , his minde was there , and his soule followed after ; there is no mans soule comes into heaven , but his minde is there first . It was an easie matter for him to desire to bee with Christ , having his conversation in heaven already ; Paul in meditation was where he was not , and he was not where he was , he was in heaven when his body was on earth . 2. Againe , S. Paul had loosed his affections from all earthly things , therefore it was an easie matter for him , to desire to be with Christ , I am cruci●ied to the world and the world is crucified to me , &c. If once a Christian comes to this passe , death will be welcome to him ; those whose hearts are fastened to the world , cannot easily desire Christ. 3. Againe , holy S. Paul laboured to keepe a good conscience in all things , herein I exercise my selfe to have a good conscience towards God and men , &c. It is easie for him to desire to be dissolved , that hath his conscience sprinkled with the blood of Christ , free from a purpose of living in any sinne ; But where there is a stained , defiled , polluted conscience , there cannot be this desire : for the heart of man naturally , as the Prophet saith , casts up myre and dirt , it casts up feares , and objections , and murmurings , and repinings : Oh beloved , wee thinke not what mischiefe sinne will do us when we suffer it sease upon our consciences ; when it is once written there with the claw of a Diamond , and with a pen of iron , who shall get it out ? Nothing but great repentance and faith , applying the blood of Christ , it is no easie matter to get it off there , and to get the conscience at peace againe ; and when conscience is not appeased , there will be all clamours within , it will feare to appeare before the judgement ●ea● ; a guilty conscience trembles at the mention of death . Therefore I wonder how men that live in swearing , in loosenesse , in filthinesse , in deboisednesse of life , that labour to satisfie their lusts and corruptions , ( ● wonder how they ) can thinke of death without trembling , considering that they are under the guilt of so many sinnes ; Oh beloved the exercising of the heart to keepe a cleare conscience , can onely breede this desire in us to depart , and to bee with Christ : you have a company of wretched persōs ( proud enough in their owne conceits , and censorious , nothing can please thē ) whose whole life is acted by satan joyning with the lusts of their flesh , and they do nothing but put stings into death every day , and arme death against themselves , which when once it appeares , their con●cience , which is a hell within them , is wakened , and where are they ? they can stay here no longer , they must appeare before the dreadfull Iudge , and then where are all their pleasures , and contentments , for which they neglected heaven , and happinesse , peace of conscience , and all : Oh therfor let us walke holily with our God , and maintaine inward peace all we can , if we desire to depart hence with comfort . 4. Againe , Paul had got assurance that he was in Christ by his union with him ; I live not saith he , but Christ lives in mee : therefore labour for assurance of salvation , that you may feele the spirit of Christ in you , sanctifying , and altering your carnall dispositions to be like his , I know whom I have trusted , saith he ; he was as sure of his salvation as if he had had it already . How few live , as if they intended any such matter as this , assurance of salvation , without which how can we ever desire to be dissolved , and to be with Christ ? will a man leave his house , though it bee never so meane , when hee knowes not whither to goe ? will a man leave the prison when he knows he shall be caryed to execution ? Oh no , he had rather bee in the dungeon still ; So when there is guilt on the soule , that it is not assured of salvation , but rather hath cause to feare the contrary : can it say , I desire to depart , and bee with Christ , & c ? No ; they had rather abide in the flesh still , if they could for ever , for all eternitie ; therefore if we would come to Pauls desire , labour to come to the frame of the holy Apostles spirit , he knew whom he had beleeved , he was assured that nothing could separate him from the love of God , neither life , nor death , nor any thing whatsoever could befall him . 5. Paul had an art of sweetning the thoughts of death , hee considered it onely as a departure from earth , to heaven , when death was presented unto him as a passage to Christ , it was a easie matter , to desire the same ; therefore it should be the Art of Christians , to present death as a passage to a better life , to labour to bring our soules into such a condition , as to thinke death not to bee a death to us , but the death of it selfe , death dyes when I die , and I beginne to live when I die ; It is a sweet passage to life , we never live till wee die . This was Pauls Art , hee had a care to looke beyond death , to heaven , and when he looked upon death he looked on it but as a passage to Christ , so let it bee our art and skill ; would we cherish a desire to die , let us looke on death as a passage to Christ , and looke beyond it to heaven : All of us must goe through this darke passage to Christ , which when we consider as Paul did , it will be an easie matter to die . I come now to the next words , Neverthelesse to abide in the flesh is more needfull for you . This is the other desire of Paul that brought him into this straite , he was troubled whether he should die , which was farre better for himselfe , or live , which was more needfull for them , but the love of Gods people did prevaile in holy S. Paul , above the desire of heaven , and the present enjoying his owne happinesse . Oh the power of grace in the hearts of Gods children , that makes them content to be without the joyes of heaven for a time , that they may doe God service , in serving his Church here upon earth . Observe hence , that the lives of worthy men ▪ especially Magistrates , and Ministers are very needful for the Church of God. The reason is , because Gods manner of dispensation is , to convey all good to men , by the meanes of men like our selves for the most part ; and this hee doth to knit us into a holy communion one with another , therfore it is needful that holy men should abide ; in regard of the Church of God ▪ their lives are very usefull . If we consider good , the great benefit , that comes by them , wee shall easily yeeld to this ; For what a deale of sinne doth a good Magistrate stoppe and ●inder ? when there were good Iudges and good Kings in Israel , see what a reformation there was : Antichrist could not come in when the Romane Empire flourished , though now the Romane Empire hinder the fall of Antichrist , because Antichrist hath given her the cup of fornication , and they are drunke with the whores cup ; but at the first it was not so . Beloved , whilest good Magistrates and good Ministers continue in a place , there is a hinderance of heresies , and sinne , &c. If they bee once removed , there is a floodgate opened for all maner of sin , and corruption to breake in at . Yea there is abundance of good comes in by gracious persons . 1. By their counsell and direction ; The lips of the righteous feed many . 2. By their reformation of abuses , by planting Gods ordinances , and good orders , whereby Gods wrath is appeased ; they stand in the gappe and stop evill , they reforme it and labour to stablish that which is pleasing to God. 3. Gracious persons , in what condition soever they are , cary the blessing of God with them ; wheresoever they are , God and his blessing goes along with them . 4. They doe a great deale of good by their patterne , and example , they are the lights of the world , that give ayme to others in the darknesse of this life . 5. They can by their prayers binde God , ( as it were ) that he shall not inflict his judgements , they doe a world of good by this way , a praying force and army is as good as a fighting army . Moses did as much good by prayer , as the soldiers in the valley when they fought with Amelek ; they are favorites with God in heaven , therefore S. Paul saith , It is needfull for you that I abide in the flesh : Gracious men are publique treasures , and store-houses wherein every man hath a share , a portion ; they are publique springs in the wildernesse of this world to refresh the soules of people ; they are trees of righteousnesse that stretch out their boughs for others to shelter under , and to gather fruit from : You have an excellent picture of this in Daniel , in the dreame of Ne●●chadnezar ; the Magistrates there are compared to a great tree , where in the birds build their nests , and the beasts shelter themselves ▪ so a good Magistrate especially if he bee in great place , is as a great tree , for comfort and shelter ; Oh beloved , the lives of good men are very usefull . A good man ( saith the Philosopher ) is a common good , because as soone as ever a man becomes gracious , hee hath a publique minde as he hath a publique place , nay , whether he hath a publick place or no , he hath a publique minde ; It is needfull therefore that there be such men alive . If this be so , then we may lament the death of worthy men , because wee lose part of our strength in the losse of such , Gods custome being to convey much good by them , and when there is scarcity of good men , we should say with Micah , Woe is mee , the good is perished from the earth : they keepe iudgements from a place , and derive a blessing upon it , howsoever the world iudgeth them , and accounts them not worthy to live yet God accounts the world unworthy of them , they are Gods Iewels , they are his treasure , and his portion , therefore we ought to lament their death and to desire their lives ; and we ought to desire our owne lives , as long as we may be usefull to the Church , and be content to want heaven for a time : Beloved , it is not for the good of Gods children that they live ; as soone as ever they are in the state of grace they have a title to heaven , but it is for others ; when once we are in Christ , we live for others not for our selves ; that a father is kept alive , it is for his childrens sake ; that good Magistrates are kept alive , it is for their subjects sake ; that a good Minister is kept alive out of the present enjoying of heaven , it is for the peoples sake , that God hath committed to him to instruct , for as Paul saith here , in regard of my owne particular , it is better for mee to bee with Christ. If God convey so much good by worthy men to us , then what wretches are they that maligne them , persecute them , &c. speake ill of those that speake to God for them ? doth the world continue for a company of wretches , a company of prophane , blasphemous , loose , disorderly livers ? Oh no , for if God had not a Church in the world , a company of good people , heaven and earth would fall in pieces , there would bee an end presently ; It is for good people ( onely ) that the world continues , they are the pillars of the tottering world , they are the stakes in the fence , they are the foundation of the building , and if they were once taken out , all would come downe , there would bee a confusion of all , therefore those that oppose and disquiet gracious and good men , are enemies to their owne good , they cut the bough which they stand on , they labour to pull downe the house that covers themselves , being blinded with malice , and a diabolicall spirit : take need of such a disposition , it comes neare to the sinne against the holy Ghost , to hate any man for goodnesse ; because perhaps his good life reproacheth us , such a one would hate Christ himselfe if he were here , how can a man desire to bee with Christ , when hee hates his image in another ? therefore if God convey so much good by other men that are good , let us make much of them , as publick persons , as instruments of our good ; take away malice , and pride , and a poisonfull spirit , and all their good is ours : what hinders that wee have no good by them ? pride , and an envious spirit , &c. A second thing that I observe hence is this ; Holy and gracious men that are led by the Spirit of God can deny themselves , and their owne best good , for the Churches benefit . They know that God hath appointed them as instruments to convey good to others , and knowing this they labour to come to Pauls spirit here , to desire to live , to have life in patience , and death in desire in regard of themselves ; for it were much better for a good man to bee in heaven out of misery , out of this conflicting condition with the devill and devilish minded men . The reason is , because a good man as soone as he is a good man , hath the spirit of love in him , and love seeketh not its owne but the good of another , and as the love of Christ and the love of God possesseth , and seizeth upon the soule , so selfe-love decayes ; what is gracious love , but a decay of selfe-love , the more selfe-love decayes , the more we deny our selves . Againe , Gods people have the spirit of Christ in them , who minded not his owne things ; If Christ had minded his owne things where had our salvation beene ? Christ was content to leave heaven , and to take our nature upon him , to be Emanu●l , God with us , that we might be with God for ever in heaven ; hee was content not onely to leave heaven , but to be borne in the wombe of a Virgin , he was content to stoope to the grave ; he stooped as low as hell , in love to us . Now where Christs spirit is , it will bring men from their altitudes , and excellencies , and make them to stoope , to serve the Church , and account it an honour to bee an instrument to doe good ; Christ was content to be accounted not onely a servant of God , but of the Churches , My righteous servant , &c. Those that have the spirit of Christ , have a spirit of selfe-deniall of their owne , we see the blessed angells are content to be Ministring spirits for us , and it is thought to bee the sinne of the devil , pride , when he scorned to stoope , to the keeping of man an inferiour creature to himself . The blessed Angells doe not scorne to attend upon a poore child , little ones : A Christian is a consecrated person , and he is none of his owne , he is a sacrifice as soone as he is a Christian , he is Christs , he gives himselfe to Christ , and as he gives himselfe so he gives his life , and all to Christ , as Paul faith of the Corinths , they gave themselves and their goods to him ; when a Christian gives himselfe to Christ , he gives all to Christ : all his labour and paines , and whatsoever hee knowes that Christ can serve himselfe of him for his Churches good , and his glory ; he knowes that Christ is wiser than he , therefore hee resignes himselfe to his disposall , resolving , if he live , he lives to the Lord ; and if he die , he dies to the Lord ; that so , whether he live or die , he may be the Lords . Oh beloved , that we had the spirit of S. Paul , and the spirit of Christ to set us a worke , to doe good while we are here , to deny our selves ; oh it would bee meate and drinke as it was to our blessed Saviour Christ , to doe good all kinde of wayes ; consider all the capacities and abilities wee have to doe good , this way , and that way , in this relation , and that relation , that we may bee trees of righteousnesse , that the more we beare , God will mend his owne trees , hee will purge them and prune them to bring forth more fruit , God cherisheth fruitfull trees : in the law of Moses , when they besieged any place , he commanded them to spare fruitful trees : God spares a fruitfull person till hee have done his worke ; we know not how much good one man may doe though he be a meane person , sometimes One poore wise man delivereth the citie , and the righteous delivereth the Iland ; Wee see for one servant Ioseph , Potiphars house was blessed . Naaman had a poore maid-servant , that was the occasion of his conversion . Grace will set any body aworke , its puts a dexterity into any though never so meane , they carry Gods blessing wheresoever they goe , and they bethinke themselves when they are in any condition to doe good , as he saith in Hester God hath called mee to this place , perhaps for this end : wee should often put this quaere to our selves , why hath God called me to this place ? for such and such a purpose . Now that wee may bee fruitfull as Paul was , let us labour to have humble spirits ; God delights in an humble spirit , and not in a proud spirit , for that takes all the glory to it selfe , God delights to use humble spirits , that are content to stoope to any service for others , that thinkes no office too meane . 2. Get loving hearts , love is full of invention , how shall I glorifie God ? how shall I doe good to others ? how shall I bring to heaven as many as I can ? love is a sweet and boundlesse affection , full of holy devices . 3. Labour to have sufficiency in our places , that you may have abilitie to doe good : oh , when these meet together , abilitie and sufficiencie , and a willing , a large , and gracious heart and a fit object to do good too : What a deale of good is done then ? 4. And when we finde opportunitie of doing any good , let us resolve upon it , resolve to honour God , and serve him in spight of flesh and blood : for we must get every good worke that we doe out of the fire , as it were ; we must get it out with travaile , and paines ; wee carry that about us that wil hinder us , let us therefore labour to have sincere aymes in that we doe to please God , and then resolve to doe all the good we can . To stirre us up to bee more and more fruitfull in our places , let us consider wee live for others , and not for our selves when wee are good Christians once . It was a good speech of that godly Palsgrave , great grandfather to him that is , ( Frederick the godly they called him ) when he was to die , satis vobis ( saith he ) I have lived hitherto for you , now let me live for my selfe ; we live here all our life for others , therefore let us think while we live how we may doe most good in the Church of God. For encouragement hereunto consider , God will undertake to recompence all the good we doe , to a cup of cold water ; we shall not lose a sigh , a groane , for the Church , God would account himselfe dishonoured if it should not be rewarded , hee hath pawned his faithfulnesse upon it ; Hee is not unfaithfull to be unmindfull of your good workes . Nay , wee have a present reward and contentment of conscience : as light accompanies fire , so peace and joy accompanie nie every good action ; All is not reserved for heaven , a Christian hath some beginnings of happinesse here , when he doth that that is contrary to flesh and blood , how full of sweet joy is a fruitfull soule ? those that are fruitfull in their places never want arguments of good assurance of salvation . It is your lazie luke-warme Christian that wants assurance . Therefore I beseech you be stirred up , to live desired in the world , and die lamented , labour to be usefull in your places all you can , to be as the Olive , and fig-tree , delighting God and man , and not to cumber the ground of the Church with barrennesse : sinnes of omission , because men were not fruitfull in their places was a ground of damnation : Cast the unprofitable servant into utter darknesse : put case hee did no harme , I , but he was unprofitable ; such was the cursed disposition of Ephraim , hee brought forth fruit to himselfe : Oh this looking to our selves , whē we make our selves the begining & the end of all the good we doe , it is an argument of a barren person , none ever came to heaven but those that denyed themselves . I see I cannot proceed in this point , you may by the spirit of God inlarge it in your thoughts and bring home what hath been said to your ownes soules , labour that you may bee such as others may make use of you , and not be the burthens and calamities of the time , as many are , that live for nothing but to doe good men good by vexing of them , that is all the good they doe , by vexing their patience they exercise their grace a contrary way ; let us not be bryers and unfruitfull plants , labouring to be great by the publique miserics : As they say , great fishes grow bigge by devouring many little ones ; as a dragon comes to be great by devouring many little serpents , so many grow great by the ruine of others ; Oh beloved , it had beene better for such that they had never beene borne . Therefore as we desire to have comfort when we die , let us labour to be fruitfull while we live . S. Paul when the time came that he should die , when hee had done his worke , you see he that was thus full of selfe-deniall , how gloriously he ended his dayes ; The second Epistle to Timothy was the last Epistle that ever he wrote , and when hee had done his worke , saith hee , I have sought a good fight , I have kept the faith , I have finished my course , from henceforth there is a crowne of righteousnesse reserved for me ; what a glorious end is here ? and indeed those that are thus carefull , and fruitfull in their lives and conversations , end their dayes full of comfort , and resigne their soules to God with full assurance of a blessed change , and onely those : For you have many , when they come to die , what hinders them ? Oh I have beene unfruitfull , I have not done that good that I might , I have not wrought out my salvation with feare and trembling . In such a thing I have done ill , such a thing I have omitted , so they are enemies to their owne comfort , inlarge this in your owne meditations , and consider what will comfort you hereafter when you shall need most comfort : So I leave the text , and come to the occasion . This holy and blessed man whose funerall now wee solemnize , was of S. Pauls spirit , hee did desire to die , & be with Christ , he had a desire while he lived to take all opportunities to doe good : I speake of that time when he lived , that is , when hee was good , for we live no longer than wee are good : let us not reckon that Life wherein we doe no good . After God had wrought upon his hea●rt , he had a publique heart to doe good . If I wanted matter to speak of , I could tell you of his allyance and birth , having two worthy Iudges of reverend esteeme , the one his grand father , the other his unckle ; the one bred him , the other cherished and promoted his studie and indeavours ; but what should I speake of these things when hee hath personall worth enough ? I need not goe abroad to commend this man , for there were those graces and gifts in him , that made him so esteemed , that verily I thinke , no man of his place and yeares , lived more desired , and dyed more lamented . For his parts of na●ure , they were pregnant and sollid , but as one said to Melancthon , his disposition and loving minde did gaine as much love from men as his parts , though they were great . His learning was good , for beside his owne prosession , hee was a generall scholler , and had good skill in that we call elegant learning , & controverted points of divinitie ; he was a good divine : Indeed in the turning of his life when he should have adventured upon a profession , he had some thoughts of being a divine , had not his friends , especially his uncle , Iudge Telverton , disposed him otherwise , by promoting his studie in the Law , and when hee tooke upon him that profession , he grew so in it , that he was a credit to the profession , for integrity , sincerity , and abilitie . For his disposition he was every way a man of an excellent sweet temper : milde , and yet resolute ; meeke , and yet bold where cause was ; discreet , yet not overdiscreet , so as not to stand out in a good cause in the defence of it ; he was humble , yet thought himselfe too good to bee instrumentall to any services other then stood with the peace of his conscience ; he was tractable and gentle , yet immoveably fixed to his principles of piety and honestie ; he was exact in his life , yet not censorious ; very conscionable and religious , but without any vaine curiositie ; indeed he was every way of a sweet temper , if he stood out in dislike of any , in any matter , he carryed it usually with evidence of such sinceritie , and deniall of selfe-seeking , that he usually prevailed where he put in . To come to his private personall cariage , it was very pious , he was wont to sequester himselfe from his imployment and labour , to bring his heart under to God , to the guidance of Gods spirit ; his study was , to study to die , for he gathered choise things out of the sermons hee heard about death , many yeares before he died , to lay up store of provision against that time . And two or three Termes before he died , he had a speciall care to enquire of nearer communion with God ; he enquired of those he conversed with , of the way to attaine the same , and was willing to heare any discourses that tended that way . For his care of the Sabbath , it was his delight , his custome was after Sermon to retyre , and ruminate upon what he had heard to turne it into his spirit : Alas , for want of this , how many sermons are lost in this great Citie ? how much seed is spilt in vaine ? What nourishment can there be without digestion ? it is the second digestion that breeds nourishment ; when wee chew things , and call them to minde againe and make them our own : This was his custome every Sabbath . For his carriage to others , he was a constant friend , and his studie was to labour to make those good he conversed withall , he conversed with few but they were the better for him , he was so fruitfull ; and hee would have intimate society with none but he would doe good or take good from them ; you have many in the society where he lived , that may blesse God al the daies of their life , that ever they knew him . For his carriage in his government of the Place where he lived , I thinke there are none that are able to judge , but will give him the testimony of a faithfull prudent govern●ur ; he was so careful of the towne where he was Recorder , that he provided for them after his death , and gave them a large legacie , 200. marke , to set the poore on worke . For the honourable societie wherein he was a governor , hee carryed himselfe with that resolution , for good order and good exercises , and was such a strict opposer of any abuse , which he judged to be so , that the house will have a speciall want of him : I feare , rather I desire from my soule that that honourable societie may so flourish as they may have no want of good Master Sherland . For his more Publick carriage , by vertue of his place at Northampton where hee was Recorder , he was called to be a member of the body representative in Parliament , wherein both his abilitie , and spirit appeared to all that knew him ; you may see by this what manner of man wee have lost . He died before he was come to the middle of his yeares , a young man to speake of , and he did a great deale of work in a little time , God had ripened him for his businesse extraordinarily ; and gave him a spirit to bestirre himselfe to doc all the good hee could : These bee wondrous ill times , beloved , to lose such men as he was , therefore we have cause to lay it to heart the more , the common-wealth wants him , the towne and countrey where hee lived will want him , the societie where hee was a governour will want him , the family where hee was a governour , will finde a misse in him ; hee went wisely in & out , hee was able for family duties , hee had more than ordinary sufficiency , he was of Iosuahs mind , Choose who you will serue , but I and my house will serve the Lord ; and to helpe him the more , hee had the happinesse to marry into a religious family , hee had a good helper . Now for the Church , though his profession was the Law , yet that will have a great want of him , hee was a heartie and true Promoter of the cause of Religion , and shewed his love to the Church , by his care of it now hee is departed , hee gave foure hundred pounds to buy in impropriations , hee gave an hundred pounds for the breeding up of Poore schollers , and there is never a good Minister round about where he lived , but had incouragement from him ; Indeed he was a man of speciall use , and service ; and as he honored God in his life , so God hath honored him in his death , as you may see by this honorable assembly of worthy people , met in love to him . His death was ( as the death of strong men useth to be ) with conflicts betweene nature , and his disease , but with a great deal of patience ; and in his sicknesse time , hee would utter Pauls disposition , Oh saith he , You keepe me from heaven , you keepe me from glorie , being displeased with those , that kept him alive with conference out of love . Hee had a large heart to doe good , for though hee were fruitfull and studied to be fruitfull , yet oft in his sicknesse in a complaining manner , hee would say , Oh , I have not beene so wise for my owne soule , as I ought to be : I have not beene provident enough in taking opportunities of doing and receiving good . Beloved , shall such a man as he was , so carefull , so fruitfull , so good , shall he complaine thus ? what shall a company of us do ? Beloved , those that have warmed their hearts at the fire of Gods love , they thinke zeale it selfe to be coldnesse , and fruitfulnesse to be barrennesse ; Love is a boundlesse affection , hee spake not this from want of care , but love knows no bounds , therefore hee tooke the more opportunities of doing good . Well , I beseech you beloved , let not this example Passe without making good use of it , God will call us to a reckoning not only for what we heare , but for what we see : he will call us to a reckoning for the examples of his people , therefore as wee see here what a holy disposition was in St. Paul , and in this blessed man now with God , so let us labour to finde the same disposition in our selves . Paul hath now his desire , hee is dissolved , and he is with Christ , that is best of all . This holy man hath his desire , he desired not to be kept from his glory and happinesse , on which his mind was set before ; let us therefore labour with God in the use of good meanes , to have the same disposition , And in this moment let us provide for eternitie : out of eternitie before , and eternitie after , issueth this little spot of time to doe good in . Let us sow to the spirit , account all time lost that either we doe not or take not good in ; opportunitie is Gods Angel ; time is short , but opportunitie is shorter ; let us catch at all opportunities ; this is the time of working , oh let us sow now : shall we goe to sowing then , when the time comes that wee should reap ? some begin to sow when they die , that is the reaping time ; while we have time let us doe all good , especially where God loves most , to those that are good . Consider the standings and places , that God hath set us in ; consider the advantages in our hands , the price that wee have ▪ consider opportunitie wil not stay long , let us therfore doe all the good wee can , and so if we doe , beloved , we shal come at length to reape that , that this blessed Saint of God , Saint Paul here in the text , and this blessed man , for whose cause we are now met doe enjoy : Therefore if wee desire to end our dayes in ioy and comfort , let us lay the foundation of a comfortable death now betimes : To die well is not a thing of that light moment as some imagine ; it is no easie matter . But to die well is a matter of every day , let us daily doe some good that may helpe us at the time of our death , every day by repentance pull out the sting of some sin , that so when death comes , we may have nothing to doe but to die ; to die well is the action of the whole life , he never dies well for the most part , that dies not daily , as Paul saith of himselfe , I die daily ; he laboured to loose his heart from the world , and worldly things : if we loose our hearts from the world and die daily , how easie will it be to die at last ? he that thinks of the vanity of the world , and of death , & of being with Christ for ever , and is dying daily , it will be easie for him to end his daies with comfort ; but the time being past , I will here make an end ; Let us desire God to make that which hath been spoken effectuall , both concerning Paul , and likewife concerning this blessed man , for whose cause we are met together . FINIS . CHRISTS SUFFERINGS , FOR MANS SINNE . Laid open in a Passion Sermon at Mercers Chappell London , vpon Good Friday . By R. SIBBS , D. D. Isay. 53. 5. He was wounded for our transgressions , and bruised for our iniquities ; the chastisement of our peace was upon him , and with his stripes are wee healed . LONDON , Printed by M. F. for R. Dawlman , at the Brazen Serpent in Pauls Church-yard . 1634. CHRISTS SVFFERINGS , FOR MANS SINNE . MATH . 27. 46. About the ninth houre Iesus cryed with a loud voyce , Ely , Ely , Lamasabac-thany ( that is to say ) My God , my God , w●y hast thou forsaken me ? TH● dying speeches of men of worth are most remarkeable ; at that time they stirre up all their spirits & abilities which remaine , that they may speake with greatest advantage to the hearts of others , and leave the deeper impression behind them . These be some of the last words of our blessed Saviours , uttered from the greatest affection , with the greatest faith , and to the greatest purpose that ever any words were spoken , and therefore deserve your best attention . In this Portion of Scripture you have Christs Compellation , My God , and his Complaint , Why hast thou forsaken me ? A compellation with an ingemination or reduplication of the words , My God , my God , to shew the strength of his affection , and desire of help at this time . A complaint by way of expos●ulation , Why hast thou forsaken me ? I will draw all that I have to say into these foure propositions . 1 That Christ was forsaken● 2 That hee was very sensible of it , even unto complaint , Why hast thou for saken me ? 3 His disposition and carriage in this extremity , his faith failed not , My God , my God , his present griefe tyed him the closer and faster to his God. 4 Neither was it onely faith , but a faith flaming in prayer , wherby hee expressed , that God was his God ; Hee not onely prayed , but cryed to him , My God , my God , &c. This is the summe of what I intend . Christ being in extremity was forsaken . Being forsaken , hee was very sensible of it , and from sensiblenesse complaines powring out his soule into the bosome of his Father . And not onely complaines , but beleeves certainly that his Father will helpe him . And to strengthen his faith the more , he puts it forth in prayer ; the fire of faith in his heart kindled into a flame of prayer ( and that not in an ordinary manner , but in strong supplications ) he cryed out , My God , my God , why hast thou for saken me ? To come to the particulars . Christ was forsaken . I will briefly touch some circumstances , and then fall upon the point it selfe , as , 1 The time wherein hee was forsaken a time of darknesse , ( the sixth houre ) in which there was a darknesse over the whole earth , and in the land of Iudea especially ; Neither had hee darknesse without onely , but within likewise ; his soule was troubled from a sense of his fathers displeasure ; two Ecclipses seazed upon him together , the one of the glorious light of the Sunne , the other of the light of his Fathers countenance ; Hee must needes be in a disconsolate estate , and doubly miserable , tha● is incompassed with such darknesse : whatsoever was done to Christ our surety , shall be done to all that are out of him : blackness● of darknesse is reserved for them . As Christ wanted the comfort of light from heaven , so those that are out of Christ , shall have no comfort from any creature at at the last ; the Sunne shall not shine upon them , the earth shall not beare them , they shall not have a drop of water to coole their tongues ; they were formerly Rebels against God , and now every creature is ready to serve the Lord against them ; when the King is displeased with a man , which of his servants dare to countenance him ? This darknesse being in Iudea , did likewise portend the miserable condition of the Iewes here , and that eternall darknesse in the the world to come , which should be their portion if they repented not . Another circumstance may be this , God was a great while ere he removed his heavy displeasure from Christ ; he was three houres in torment ; And though God delayed him long , yet hee said nothing til now by way of complaint ; wee should beware of darknesse of spirit in trouble ; God may delay helpe to his dearest children ( as here he did to his onely Son ) to perfect the worke of sanctification in them , therefore submit to his wil , rest contented with whatever hee sends , looke to thy Head and Saviour , &c. But of this more anone . 3 His greatest griefe and conflicts were towards his latter end , towards the shutting up and cloze of his life : though a little after hee saith , All is finished , yet now he cries out , My God , my God , why hast thou forsaken me ? Afflictions are sharpest toward our Ends. I speake this for prevention of discomfort , in those that finde extremities upon them : when miseries are extreame , helpe is nearest . They will either mend or end then ; the darknesse is thickest a little before the morning appeares : and Sathan raged most a little before his casting downe . As also to prevent security from seazing upon people ; take heed of deferring repentance till thy last houres ; there may be a confluence of many extreamities then upon thee , paines of body , terrours of conscience , Sathans temptations , Gods wrath , &c when all these meete together , and the poore soule in its best strength , findes enough to doe to conflict with any one of them ; what an unhappy condtion will that be ? Oh put not off your repentance to this time . But I passe these circumstances , & come to the point of forsaking it selfe . In the unfolding whereof I wil shew : 1 In what sense Christ was forsaken . 2 In what parts hee was forsaken . 3 Upon what ground . And 4 To what end all this forsaking of Christ was . For the first , forsaking is nothing else , but when God leaves the creature to it selfe , either in regard of comfort , or of grace and assistance . I will shew you how Christ was le●t of his Father , and how he was not le●t . 1 Hee was not forsaken in regard of Gods love , for my Father loveth me ( saith he ) because I give my life for my sheepe ; God never loved Christ more then now , because hee was never more obedient than at this present . 2 Nor in regard of Vnion , for there was no separation of his divine nature from the humane ; there was a suspension of vision indeed , ( hee saw no comfort for the present from God ) but there was no dissolution of Union ; for the divine nature did many things in this seeming forsaking ; that was it which supported his humane nature to su●taine the burthen of our sinnes and the wrath of God , as also that gave merit and worth of satisfaction to his sufferings . 3 Neither was this forsaking in regard of grace , as if faith , or love , or any other grace were taken from Christ ; Oh no , for hee beleeved before he said , My God , my God. Would hee have committed his dearest jewell into the hands of God , if hee had not beleeved in him ? How then was Christ forsaken ? 1 In regard of his present comfort and joy ; hee could not else have beene a sacrifice ; for as wee cannot suffer by way of conformity to Christ , unlesse there be some desertion that wee may know the bitternesse of sin ; no more could Christ have suffered for our iniquities , had there not beene a suspension of light and comfort from his gracious soule . 2 He was not onely privatively deprived of all joy and happinesse , but positively hee felt the wrath and fury of the Almighty , whose just displeasure seazed upon his soule for sinne , as our surety . All outward comforts likewise forsooke him , the Sunne withdrew his light from above , and every thing below was irksome to him ; He suffered in all the good things he had , body , soule ▪ good-name ; in his eyes , eares , hands , &c. hee was reproached proached and forsaken of all comforts about him ; Hee had not the common comfort of a man in misery , pity ; none tooke compassion upon him , hee was the very object of scorne . But in what part was Christ forsaken ? In all , both in body and soule too , as may plainly appeare . First , because hee was our Surety , and wee had stained our soules & bodies too , offending God in both ; ( but in soule especially , because that is the con●river of all sinne , the body being but the instrument . ) Some sinns we call spirituall sinnes , as pride , malice , infidelity , and the like , these ●ouch not the body , yet are the greatest sinnes of all other . Secondly , if he had not suffered in his Soule the sense of Gods displeasure , why should he thus cry out , when as the poor theeves that suffered by him made no such exclamation ? If he had suffered in body onely , the sufferings of Paul and Moses had beene more , for they wished to be separated from the joyes of heaven , out of a desire to promote Gods glory on earth , therefore it was hee saith in the Garden , My soule is heavy unto death . Some will grant that Christ suffered in soule , but ( say they ) it was by way of sympathie ; for there are sufferings of soul immediately from God , and sufferings by way of sympathie and agreement with the body , when as the soule hath a fellow feeling of th● torments thereof ; and so Chris● suffered in soule indeed . That is not all , beloved , but there were immediate sufferings , even of his soule also , which he groaned under : God the Father laid a heavy stroake upon that ; Hee was smitten of the Lord : and when God deales immediately with the soule himselfe , & fils it with his wrath ; no creature in the world is able to undergoe the same . None can inflict punishment upon the soule but GOD onely : Sathan may urge and presse arguments of discouragement , and affright us with Gods displeasure ; but the inflicting of anger upon the soule issues immediately from the hand of the Almighty . Wee must here therefore consider God as a righteous Judge , sitting in heaven in his judgement seate , taking the punishment of the sinnes of all his people upon Christ ; there was a meeting together of all the sinnes of the faithfull , ( from Adam to the last mā that shal be in the world , as it were ) in one point upon him , and the punishment of all these was laid on his blessed shoulders , who suffered for them in both body and soule . But how could Christ bee forsaken of God , ( especially so forsaken as to suffer the anger of his father ) being an innocent person ? I answer ; First , the Paschall Lambe was an innocent creature , yet if the Paschall Lambe be once made a sacrifice , it must be killed ; though Christ were never so unblameable , yet if he will stoope to the office of a surety , he must pay our debt , and doe that which we should have done . If a Princes sonne become a surety , though his father love him , and pitty him never so much , yet he will say , Now you have taken this upon you , you must discharge it . Secondly , as in naturall things the head is punished for the fault of the body ; so Christ by communicating his blessed nature with ours , made up one mysticall body , and suffered for us . But upon what ground should Christ become our surety ? 1 Because he was able to discharge our debt to the uttermost , hee was more eminent then all mankinde , having two natures in one , the manhood knit to the Godhead . 2 Christ most willingly gave himselfe a sacrifice for us . 3 He was designed and predestinated to this office , yea , he was anoynted , set out and sealed for this businesse by God himselfe , and is not this sufficient ground why he should become our surety ? especially if we consider , 4 That Christ tooke the communion of our nature upon him for this very end , that hee might bee a full surety , that his righteousnesse being derived to us , and our guilt to him , Gods wrath might be satisfied in the self-same nature that offended . You see in Societies and Cities , if some people offend , the whole City is o●tentimes punished , though perhaps many are guiltlesse in it , yet by reason of the communion all are punished ; so likewise a Traitors son that never had any hand in his fathers sinne ( but behaved himselfe as an honest subject should doe , yet ) having communion with the person of his father , ( being indeed a peece of him ) is thereupon justly dis-inherited by all Law. But how could Christ take our sinnes upon him and not be defiled therewith ? He tooke not the staine of our sinnes , but the guilt of them . Now in guilt there is two things . 1 A worthinesse and desert of punishment . 2 An obligation and binding over thereunto . Christ tooke not the desert of punishment upon him , ( from any fault in himselfe ) hee tooke whatsoever was poenall upon him , but not ●ulpable ; as hee was our surety , so hee every way discharged our debt , being bound over to all judgements and punishments for us . Now wee owe unto GOD a double debt . 1 A debt of obedience , and if that faile , 2 A debt of punishment . And both these hath Christ freed us from ; First , by obeying the will of his Father in every thing : and secondly , by suffering whatsoever was due to us for our transgressions . Some Heretickes that would shake the foundatiō of our faith , will grant Christ to be a Mediator to intercede for us , and a Redeemer to set us at liberty from slavery , &c. but not to be a surety to pay out debt , by way of satisfaction to God for us . Let such remember , that Gods pleasure to redeeme lost mankinde , is not so much by way of power and strength , as by way of justice ; and therefore Hebr. 7. 22. it is said , Christ is become o●r sarety ; and Paul when he became a Mediator to Philemon for Onesimus a fugitive servant , did it by way of surety , If hee owe thee any thing I will discharge it : And Christ Jesus our Mediatour blessed for ever , so intercedeth unto GOD for us , as that hee fully satisfies his justice for our offences . But why was Christ thus forsaken of his Father ? To satisfie God for our forsaking of him ; Christs forsaking was satisfactory for all our forsakings of God ; beloved , we all fors●oke God in Adam , and indeed what doe we else in every sinne wee commit , but forsake the Lord , and turne to the Creature ? what are all our sinnes of pleasure , profit , ambition , and the like , but a leaving of the fountaine of living waters to fetch contentment from broken Cisternes ? But Christ was chiefly forsaken , that hee might bring us home againe to God , that there might be no more a separation betwixt his blessed Majesty and us . Some shallow heretikes there are that would have Christ to be an example of patience and h●linesse in his life and death , and doe us good that way onely . Oh no , beloved , the maine comfort we receive from Christ is by way of satisfaction ; there must bee first grace , and then peace in our agreement with God. Sweetly saith Bernard , I desire indeed to follow Christ as an example of humility , patience , selfe denyall , &c. and to love him with the same affection that he hath loved mee ; but I must eat of the Passeover Lamb , ( that is ) I must chiefly feed o● Christ dying for my sinnes . So every true Christian soule desires to follow Christs obedience , humility , patience , &c. and to bee transformed into the likenesse of his blessed Saviour . Whom should I desire to be like more than him , that hath done so much for me ? But yet the main comfort I receive from Christ , is by eating his body and drinking his blood ; my soule feedes and feasts it selfe most of all upon the death of Christ , as satisfying for my sinnes . And what a comfort is it that Christ being our surety , hath made full satisfaction for all our sinnes ; surely wee shall never bee finally and wholly forsaken , because Christ was forsaken for us : Now wee may thinke of GOD without discomfort ; and of sinne without dispaire ; Now we may thinke of the law of death , the curse and all , and never be ●errified ; Why ? Christ our surety hath given full content to divine justice for wrath and law , sinne and c●rse , &c. they are all linckes of one chaine , and Christ hath dissolved them all ▪ Now sinne cea●eth , wrath ceaseth , the Law hath nothing to lay to our charge ; deaths sting is pulled out , how comfortabley therefore may wee appeare before Gods tribunall ? Oh beloved , when the soule is brought as low as hell almost , then this consideration will bee sweete , that Christ was forsaken as a surety for mee ; Christ overcame sinne , death , Gods wrath , and all for mee ; in him I triumph over all these ; what welcome newes is this to a distressed sinner ● when ever thy sou●e is truly humbled in the sense of sinne ; looke not at sinne in thy conscience , ( thy conscience is ● bed for another to lodge in ) but ●t Christ : if thou bee a broken-hearted sinner , see thy sinnes in Christ thy Saviour taken away ; see what hee hath indured and suffered for them ; see not the Law in thy conscience , but see it discharged by Christ ; see death disarmed through him , & made an entrance into a better life for thee ; whatsoever is ill see it in Christ , before thou seest it in thy self● ; and when thou beholdest it there , see not only the hurt thereof taken away , but all good made over to thee ; for , All things worke together for the best to them that love God ▪ The Devill himselfe , death , sinne , and wrath , all helpe the maine ; the poyson and mischiefe of all is taken away by Christ , and all good conveyed to us in him ; we have grace answerable to his grace ; Hee is the first seate of Gods love , and it sweetens whatever mercy wee enjoy , that it comes from the fountaine God the father , through Christ unto us . I beseech you imbrace the comfort that the Holy Ghos● affords us from these sweet considerations . Againe , in that Christ wa● forsaken ; and ( not onely so , but ) indured the displeasure and immediate wrath of God seazing upon his soul , & filling his heart with anguish at this time ; wee may learne hence . 1 In what glasse to looke upon the ugly thing sinne , to make it more ugly unto us ▪ Beloved , if we would conceive aright of sinne , let us see it in the Angels●umbled ●umbled out of heaven , and reserved in chains of darknesse for offending God ; see it in the casting of Adam out of Paradise , and all us in him ; see it in the destruction of the old world , and the Iewes carryed to captivity in the generall destruction of Ierusalem , &c. but if you would indeed see the most ugly colours of sinne , then see it in Christ upō the Crosse , see how many sigh●● and groanes it cost him , how bitter a thing it was to his righteous soule , forcing him to weep teares of blood , and send forth strong cryes to his Father , My God , my God , why hast thou forsaken mee ? If sinne but imputed to Christ our surety , so affected him that was God-man , and lay so heavy upon his soul , what will it doe to those that are not in Christ ? certainly , the wrath of God must needs burn to hell ; he wil be a consuming fire to all such . See ●inne therefore chiefly in the death of Christ , how odious it is to God , that it could bee no otherwise purged away , than by the death of his beloved Sonne . Al the Angels in heaven , and all the creatures in the world could not satisfie divine iustice for the least sinne . If all the agonies of al creatures were put into one , it were nothing to Christs Agonie ; if all their sufferings were put into one , they could not make satisfaction to Divine Justice for the least sin : Sinne is another manner of matter than we take it to be ; see the Attributes of God , his anger against it , his justice and h●linesse , &c. Beloved , men forget this , they think God is angry against sinne indeed , but yet his Justice is soone satified in Christ. Oh , we must thinke of the Almighty as a Holy GOD , separated from all staine and pollution of sinne whatsoever , and so holy that he inforced a separation of his favour from Christ , for becoming our surety , and Christ underwent a separation from his Father , because he undertooke fo● us ; so odious is sinne to the holy nature of God , that hee left his Sonne while hee strugled with his wrath for it ; and so odious was sinne to the holy nature of Christ , that hee became thus a sacrifice for the same . And so odious are the remainders of sin in the hea●ts of the Saints , that all that belong to God have the Spirit of Christ , which is as fire to consume and waste the old Adam by little and little out of them ; No uncleane thing must enter into heaven ; Those that are not in Christ by faith , that have not a shelter in him must suffer for their transgressions eternally ; Depart yee cursed into everlasting fire ; so holy is God that he can have no society and fellowship with sinners . Doe you wonder why GOD so much hates sinne , that men so little regard , not onely the lewd sort of the world , but common dead-hearted persons , that set so little by it , that they regard not spirituall sinnes at all , especially hatred , malice , pride , &c. cloathing themselves with these things as a comely garment . Certainly you would not wonder that God hates sinne , if you did but consider how sinne hates God ; what is sinne but a setting of it selfe in Gods room , a setting the devill in Gods place ? for when wee sinne wee leave God , and set up the Creature , and by consequence Sathan that brings the temptatiō to us , setting him in our hearts before God : Beloved , God is very jealous , and cannot indure that filthy thing sinne to bee in his roome ; sinne is such a thing as desires to take away God himselfe . Aske a sinner when hee is about to sinne , Could you not wish that there were no God at all , that there were no eye of heaven to take vengeance on you ? Oh I , with all my heart ; and can you then wonder that God hates sinne so , when it hates him so , as to wish the not being of God ? oh marvell not at it , but have such conceits of sinne as GOD had when hee gave his Sonne to dye for it , and such as Christ had , when in the sense of his Fathers anger hee cryed thus , My God , my God , &c. The deeper our thoughts are of the odiousnesse of sinne , the deeper our comfort and joy in Christ will bee after ; therefore I beseech you work your hearts to a serious consideration what that sinne is that we cherish so much , and will not be reproved for , and which wee leave GOD and heaven , and all to imbrace ; conceive of it as God doth that must bee a Judge , and will one day call us to a strict account for the same . If Christ cryed out thus , My God , my God , why hast thou forsaken me ? as being our surety for our sinnes , we may see what to conceive of sinne , and of GOD the better . But above all things I desire you to see often in this glasse , in this booke of Christ crucified , ( it is an excellent booke to study ) the mercy of God and the love of Christ , the heighth , and depth , and bredth of Gods love in Jesus Christ , which hath no dimensions : What set God on worke to plot this excellent worke of our salvation and redemption by such a surety ; was it not mercy ? did not that awaken wisdome to reconcile justice and mercy to Christ ? But what stirred up this wisdome of God ? Oh , bowels of compassion to man ; he would not have man perish , when the Angels did without remedy . Therefore let us desire to be inflamed with the love of God ▪ that hath loved us so much : All the favors of God in Christ tend ( next after satisfaction to justice ) to inflame our hearts to love him againe , wherefore else are the favours of creation and Providence ? How sweet is God in providing for our bodies , giving us not onely for necessity , but abundance , withholding no comfort that is good for us , &c. But chiefly in his Master-piece God would have us apprehend the greatest love of all other , because there hee hath set himselfe to glorifie his mercy more than any thing else ? therefore wee may well cry with the Apostle , Oh the height of his love , &c. I beseech you fixe your thoughts on this , think not now and then sleightly of it , but dwell on the meditation of the infinite love of God in Christ , till your hearts be inlarged and warmed and inflamed with the consideration thereof ; and then love will set you forward to all good workes ; what need we bid you be liberall to the poore , to bee good subjects , just in your dealings , & c ? all this may bee spared when there is a loving heart : And when shall we have loving hearts ? when they are kindled and fired at Gods fire , when they are perswaded of Gods love , then the apprehension of his love will breed love in our hearts againe ; and that is the reason why the Apostles are not so punctuall as heathen Authors in particularities of duties ; they force upon men especially the love of God , and the ground-points of religion , as knowing when the heart is seasoned with that once , it is ready prepared to every good duty . Thinke seriously of this , The love of Christ constraineth mee ● there is a holy violence in love , there is a spirituall kinde of tyranny and prevailing in this grace . One thing further wee may learne from this forsaking of Christ , viz. that , It is no strange thing for GODS deare children to bee forsaken . To have the apprehension of their sinnes , and the wrath of God ; to bee forsaken ( in regard of sense ) of all comfort : doe we not see it done in the naturall sonne , and shall we wonder that it is done in the adopted sonnes ? Wee see this forsaking was in the natur all branch , and shall wee wonder that it is done in the grafted branches ? It was done to the greene tree , and shal we wonder if it be done in the drie ? no certainly . The whole Church complaines Psal. 44. Of drinking Gall and Wormewood , that God was hid in a cloud , &c. both the head complaines , and the body too , as wee see in David , Iob , and other Saints ; so that there is a kinde of desertion and forsaking that the childe of God must undergoe . What is the ground and end of it ? First , Gods prerogative is such that sometimes when there is no great sinnes to provoke him to withdraw comfort , yet will he leave holy men to themselves , to shew that hee will doe as pleaseth him . Another ground is , our own estate and condition , wee are here absent from the Lord , strangers on earth ; now wee would take our pilgrimage for our Countrey , if wee had alwayes comfort and new supplies of joy . Againe , our disposition is to live by sense more than by faith , wee are as children in this , wee would have God ever smile upon us that we might walke in abundance of cōfort ; and I cannot blame Christians for desiring it , if they desire the work of grace in the first place , if they desire the worke of God in them , rather than the shining of comfort by the Spirit , ( for that is the best worke . ) Now because Christians desire rather to live by sight than by faith , wherein they might honour God more , he leaves them oftimes . Sight is reserved for another world , ( for the Church triumphant ) there wee shall have sight enough , we shall see God face to face . Sometimes Gods Children are negligent , and keepe not a holy watch over their soules , they cleave to the creature too much , and then no wonder though God forsake them , since they will have stolne waters of their owne , and fetch comfort else-where . But one maine ground is , conformity to Christ , he suffered for our sins , and God will conforme the members in some measure to their head , though Christ dranke the cup of Gods wrath to the bottome , yet wee must sip and taste a little , that we may know how much we are beholding to Christ ; and there are few that come to heaven , few that truly belong to GOD , but they know what sinne is , and what the wrath of GOD is , first or last ; the wrath of God is the best corrosive in the world to eate out sinne . A little anger of GOD felt in the conscience will make a man hate pride and malice , and all sinne whatsoever . But for what end doth GOD leave his children , as he did here our blessed Saviour ? 1 In regard of himselfe . 2 In regard of his Children . In regard of himself , he leaves them that he may comfort them more afterwards , that hee may bring more love with him , and that they may love him more than before ; there will after a little forsaking , be a mutuall reflection of love betweene GOD and a Christian : God delights to shew himselfe more abundantly after a little forsaking , and the soule inlargeth it selfe after it hath wanted the love of God ; for want inlargeth the capacity of the soule , and want makes it stretch it selfe to receive more comfort when it comes : God doth this for the increase of his love to us , and of our love to him againe ; he both drawes nigh to us , and goes away in regard of feeling for our good . That wee may bee more watchfull over our hearts for the time to come , that there may bee a more perfect divorce and separation wrought in us to the creatures , our adulterous hearts have stolne delights that GOD likes not , and therefore when wee have smarted for it in the anger and displeasure of God , a divorce will bee wrought . It is hard to work a separation from sinne , sinne and the soule being so nearely invested together , yet God therefore uses this way of spirituall desertion to effect the same . Likewise to make a Christian soule ransacke and search the ground of all the comforts that are left him by God : It wil make him rifle and search all the Scriptures ; Is there any comfort for mee poore wretch , that am troubled with sinne ? It will make him search the experience of other Christians ; Have you any word of comfort for me ? It will make him regard a gracious man as one of a thousand , it will make him stretch his heart in all the degrees of grace ; Have I any evidence that I am the Childe of God , and not a cast-away ? It will make him search his heart in regard of corruption ; Is there any sinne that I am not willing to part with ? &c. Beloved , God many times leaves us , and not only leaves us , but makes our naked conscience smart for sinne ; oh this is a quickening thing ; A child of God that is of the right stampe will not indure to be under Gods wrath long , oh it is bitter ; he knowes what it is to enjoy communion with GOD , he will not endure it ; therefore it stirres him up to all manner of diligence whatsoever . But is there no difference betweene Christs sufferings and smart for sinne , and ours . Yes , the sufferings of Christ came frō the vindictive and revenging hand of God , as a just Judge , but ours proceed from him as a loving Father , for God when wee are in Christ is changed , hee layeth aside the person of a Iudge , having received full satisfaction in Christ , he is now in the relation of a sweet father to us . Againe , there is difference in the measure , we take but a taste of the cup sweetned with some fort , and moderated ; but Christ dranke deepe of the same . 3 In the end and use , the sufferings and forsaking of Christ were satisfactory to divine Justice , but ours are not so , but only medicinall ; the nature of them is quite changed , they are not for satisfaction , for then wee should die eternally , disable the satisfaction of CHRIST , they are crosses indeed , but not curses : whatsoever we suffer in soule or body is a crosse , but not a curse unto us , because the sting is pulled out , they are all medicinall cures to fit us for heaven ; whatsoever we suffer in our inward or outward man , prepares us for glory , by mortifying the remainders of corruptions , and fitting us for that blessed estate . 4 All other mens deaths are for themselves , as Le● saith , Singula in singulis , they are single deaths for single men ; but it is therwise here , for all the Children of God were forsaken in their head , crucified in their head , and dyed in Christ their Head ; Christs death was a publike satisfaction ; no man dyeth for another , ( let the Papists say what they will , ) only Christ dyed for all , and suffered for his whole body . And thus much of the first generall , that , Christ was forsaken . The second is this , Christ was very sensible of it , even to complaint and expostulation , My God , my God , &c. Why should it be thus betweene the Father and the Sonne , betweene such a Father , and such a Sonne , a kinde loving Father to his naturall obedient , and onely Sonne : the word is strong beloved , hee was not onely forsaken , but exposed to danger , & left in it , being very sensible of the same ; every word heere expresseth some bowels ; he doth not say , The Iewes have foraken me ; or , my beloved Disciples and Apostles that I made much of have forsaken me , or Pilate would not doe the duty of a true Iudge ; my feete are pierced , my Head is wounded , my body is wracked , hanging on the Crosse , &c. he complaines of none of these ( though they were things to be complained of , and would have sunke any Creature to have felt that in his body that he did ) but that which went nearest to him , was this , Oh my God , why hast thou forsaken me ? I stand not upon others forsaking , but why hast thou forsaken me ? I stand more upon thy forsaking than the forsaking of all others ; Christ was very sensible of this , it went to his very heart . But what speciall reason was there that Christ should take this so deeply ? First of all , because the loving kindnesse of the Lord is better than life it selfe , as David the type of Christ well said ; the forsaking of God being indeed worse than death ; the loving kindness of the Lord is that that sweetneth all discomforts in the world , the want of that imbitters all comforts to us : If we be condemned traitors , what will all comfors doe to a condemned man ? The want of Gods love imbitters all good , and the pre sence thereof sweetneth all ill , death , imprisonment , & all crosses whatsoever ; therefore Christ having a sanctified judgement , in the highest degree , judgeth the losse of this to be the worst thing . 2 The sweeter the communion is with GOD the fountaine of good , the more intolerable and unsufferable is the separation on from him ; but none had ever so neare and sweet a communion with God as Christ our Mediatour had , for hee was both God and Man in one person , the beloved Sonne of his Father : now the communion before being so neare and so sweet unto him , a little want of the same must needs bee unsufferable . Things the nearer they are , the more difficult the separation will be ; as when the skinne is severed from the flesh , and the flesh from the bones , oh it is irk some to nature ; much more was Christs separation from the sense of his Fathers love . Those that love , live more in the party loved , than in themselves ; Christ was in love with the person of his father , and lived in him , now to want the sense of his love , ( considering that love desires nothing but the returne of love againe ) it must needs bee death unto him . Another ground that Christ was thus sensible , was , because hee was best able to apprehend the worth of communion with God , and best able to apprechend what the anger of God was ; hee had a large judgement , and a more capacious soule than any other , therfore being filld with the wrath of God , he was able to hold more wrath than any man else ; hee could deepest apprehend wrath that had so deepe a taste of love before . Againe , in regard of his body ; the griese of Christ both in body and soule was the greatest that ever was , for hee was in the strength of his yeares , hee had not dulled his spirits with intēperancy ; he was quick and able to apprehend paine , being of an excellent temperature . Was Christ so exceding sensible of the want of his Fathers love , though it were but a while ? I beseech you then , let us have mercifull considerations of those that suffer in conscience , and are troubled in minde ; oh it is another manner of matter than the world takes it for ; it is no easie thing to conflict with Gods anger , though but a little . It was the fault of Iobs friends , they should have judged charitably of him , but they did not : take heed therefore of making desperate conclusions against our selves or other , when the arrowes of the Almighty sticke in us , when we smart and shew our distemper in the apprehension of the terrous of the Lord seizzing upon our soules : God is about a gracious worke all this while : the more sensible men are of the anger of GOD , the more sensible they will bee of the returne of his fa●our againe . There are some insensible stupid creatures , that are neither sensible of the afflictions they s●ffer in body , nor of the manisestation of Gods anger on their soule ; notwithstanding hee followes them with his corrections , yet they are as dead flesh , unmoveable , therefore , Why should I smite them any longer , &c. saith GOD. This comes from 3 grounds . 1 From pride , when men thinke it a shame for such Romane spirits as they are to stoope . Or from hypocrisie , when they will not discover their griefe , though their conscience be out of tune . Or else out of stupid blockishnesse , ( which is worst of all ) when they are not affected with the signes of Gods wrath : It is a good thing to bee affected with the least token of Gods displeasure , when we can gather by good evidence that GOD hath a quarrell against us ; you see how sensible Christ was , and so will it with bee us if wee get not into him betimes ; we ●hal be sensible of sin one day whether we will or no ; cōscience is not put in us for nought ; you may stupifie and stifle the mouth of Conscience with this or that tricke now , but it will not bee so for ever , it will discharge its office , and lay bitter things to our charge , and stare in our faces , and drive us to despaire one day ; sinne is another matter when it is revealed to Conscience than we take it , howsoever we goe blockishly and stupidly on now ; It is sweet in the temptation and allurement , but it hath an ill farewell and sting . If wee could judge of sinne as we shall doe when it is past , especially when we come to our reckoning at the houre of death , and at the day of Judgement , then wee would bee of another minde , then wee would say that all sinners ( as the Scripture termes them ) are fooles . But to goe on . Christ we see expresseth his sensiblenesse by complaint , My God , my God , why hast thou for saken mee . Here some Cautions must bee rendred , that wee doe not mistake . Christ complaines not● of God , but to God. Was Christ ignorant of the cause of Gods forsaking him ? No , hee knew the cause , for his sufferings were intolerable , but taking our nature upon him , he takes our speech also , and expresseth himselfe like to a miserable man , having the greatest affliction that ever was upon a Creature . The divine nature of Christ stopped the excesse of any passion ; he was turbated but not perturbated , hee was moved with the sinnes of men , but not removed ; hee was as water in a cleare glasse , there is nothing but water though you stirre it never so much , if there were mudd in it , it would so●one bee uncleane ; wee cannot stirre our affections and complain but with a tincture of sinne , it was not so with Christ , hee knew when to raise and when to allay his affections ; and though there were much nature in these affections , a naturall shunning of griefe , and a naturall desire of Gods presence , yet here was grace to direct and sanctifie the same ; for nature sometimes carries grace with a stronger winde , more fully when they goe both in one current , as here : It was grace to have the love of GOD , yea , it was death to be without it , and it was sinlesse nature to desire ease , for ( without sinne ) nature may desire ease , so it bee with submission of it selfe to God. For the soule may have divers desires as there are divers objects presented to it ; when the soule apprehends releafe and ease , it rejoyces and is glad ; but when upon higher considerations and better ends there is paine presented to the soule to doe it good , the soule may desire that , and upon deliberation chuse that it refused before : A man may have his hand cut off , and cast his wares into the Sea , that hee would not willingly doe , yet when upon deliberation he considers , I shall save my life by it , hee will doe it . So Christ by a naturall desire ( without sin ) might desire release of paine , but when it was presented to him , what shall become of the salvation of man and obedience to God then ? Vpon these considerations that respected higher ends , there might be another choice ; so in things subordinate one to another , one thing may crosse another , and yet all be good too . But you must know this likewise , that ●orsaking and to bee sensible of forsaking is no sinne , especially when it is not contracted by any sinne of ours ; it is a suffering but not a sinne ; and to be sensible of it is no sinne , it is rather a sinne to bee otherwise affected . God allowes those affections that hee hath planted in us ; he hath planted feare and forrow in presenting dolorous objects . If a man doe not sorrow in objects of sorrow , he is not a man after Gods making ; GOD allowes griefe and seare in afflictions and trouble , alwayes remembring it be with submission to him , Not as I will , but as thou wilt . Againe , consider Christ was now in a conflicting condition betweene doubting and despaire , the powers of hell being round about him ; Sathan as he was busie about him at the entrance into his office , so hee was now vexing his righteous soule with temptations , God hath for saken thee , and this and that ; wee know not the malice of Sathan at such a time ; but certainly the powers of hell were all let loose then upon him . The truth is , God had a purpose to finish his sufferings presently upon his complaint , and because hee will have us all receive what wee receive ( even Christ himselfe ) by prayer and opening our desires to him , God suffers Christ to complaine , and powre out his supplication into his bosome , that presently after hee might be released of all , seeing hee had now fully satisfied for the sinnes of man. The Use of it in a word is this , That God having stooped so low to poore creatures , to be a father and a friend to them , will suffer them familiarly , ( as there is a great deale of familiarity in the spirit of adoption ) yet reverently to lay open their griefes into his bosome , and reason the case with his Maiesty without sinne , Why Lord am I thus forsaken ? what is the matter ? where are the sounding of thy bowels ? where are thy former mercies ? &c. There is another kinde of familiarity betweene God and his Children than the world takes notice of , yet withall remember , they are not murmuring complaints , but seasoned with faith and love , as here , My God , my God still : whence you see that , Christ in his greatest extremities had a spirit of faith . There is a question between the Papists and us , about Christs faith ; they will have him to bee a comprehender and a traveller , &c. indeed hee needed no justifying faith to apply any thing frō without him , because he had righteousness enough of his owne ; but yet to depend up● on God as his Father , so hee had faith , neither was he alway in the state of happinesse , for that distinction is a confusion of the abasemēt of Christ & his exaltatiō : howsoever there was the happinesse of union , ( the humane nature being alway united to the Godhead ) yet there was not alway the happinesse of visi●n ; he did not see the face of God , for thē why did he cry out , My God , my God , &c. Sight was due to him from his Incarnation in himselfe considered ( not as our s●rety , ) Now that which made a stopp of the influence of comfort to his soule , was , that he might fully suffer for our sinnes , that hee might bee humbled and ●empted , and suffer even death it selfe . Therefore in regard of the state of humiliation there was faith in him , faith of dependance ; th●re was hope in him , and he made great use therof to support himselfe . But what supported the faith of Christ in this woefull , rufull estate he was in , being forsaken of God as our Surety ? Christ presented to his faith these things . The unchangeable nature of GOD , My God , &c. Whom he once loves hee loves to the end ▪ therfore he layes claime to him , Thou hast beene my God heretofore , and so thou art st●ll . Againe , faith presented to the soule of Christ , Gods manner of dealing ; he knew well enough that God by contraries brings contraries to passe ; Hee brings to heaven by the gates of hell , hee brings to glory by shame , to life by death , and therefore resolves , notwithstanding this desertion , I will depend upon my God. Againe , Christ knew well enough that God is nearest in support when he is furthest off in feeling ; so i● is of● , where hee is neares● the inward man , to strengthen it with his love , he is furthest off in comfort to outward sense . To whom was God nearer than Christ in support and sanctifying grace ? and yet to whom was he further off in present feeling ? Christ knew that there was a secret sense of Gods love , & a sensible sense of Gods love ; he had a secret sense of God that hee was his Father , because he knew himselfe to be his Sonne , but he had it not sensibly : Faith must bee sutable to the thing beleeved ; Now Christ in saying , my God , suites his faith to the truth that was offered to him , he knew GOD in the greatest extremitie to bee nearest at hand , Be not farre off , for trouble is neare , &c. This should teach us in any extremity or trouble to set faith on worke , and seed faith with the consideration of Gods unchangeable nature , and the unchangeablenesse of his promises , which endure for ever ; we change , but the promise changeth not , and GOD changeth not , My God still , The word of the Lord indureth for ever . GOD deales with ●is people in a hidden maner , hee supports with secret , though not with sensible comfort , and will bee nearest when he seemes to be furthest off his Children . I beseech you acquaint your selves with these things , and thinke it not strange that GOD comes neare you in desertions , considering that it was so with Christ ; present to thy soule the nature of GOD , his custome and manner of dealing , so shalt thou apprehend favour in the middest of wrath , and glory in the middest of shame ; we shall see life in death , we shall see through the thickest Clouds that are betweene GOD and us ; for as God shines in the heart in his love secretly through all temptations and troubles , so there is a spirit of ●aith goes backe to him againe , My God , my God ; for faith hath a quicke eye , and seeth through contraries : There is no cloud of griefe but faith will pierce through it , and see a fathers heart under the carriage of an enemy ; Christ had a great burden upon him , the sinnes of the whole world , yet he breakes through all ; I am now sinne , I beate the guilt of the whole world , yet under this person that I sustaine I am a sonn● , and God is my God still , notwithstanding all this weight of sinne upon mee . And shall not wee beloved say , My God , in any affliction or trouble that befals us ? oh yes . In the sense of sinne which is the bitterest of all , and in the sense of Gods anger , in losses and crosses , in our families , &c. let us break through those clouds , and say , My God still . But you will say , I may apprehend a lie ; perhaps God is not my GOD , and then it is presumption to say so . Whosoever casts himselfe upō GOD out of the sense of sinne , to be ruled by God for the time to come , shall obtaine mercy . Now dost thou so ? doth thy conscience tell thee , I cast my selfe up . on God for better direction , I would be ruled as GOD and the Ministery of the Word would have mee hereafter : If so , thou hast put this question out of question : thou doubtest whether ther God be thy God ; I tell thee God is the God of all that seck him , and obey him in truth ; but thy conscience tels thee thou dost this ; certainly then , whatsoever thou wert before , God is now before hand with thee , hee offers himselfe to bee thy God , if thou trust in him , and wilt be ruled by him ; and not onely so , but he intreats us , ( we should beseech him , but he intreates us , such is his love ; nay he cōmands us to beleeve in his Sonne Jesus CHRIST . Now when I joyne with Gods intreatie , Oh Lord , thou offerest thy selfe , thou invitest mee , thou commandest me , I yeeld obedience and submit to thy good word ; then the match is stricken and made up in doing so ; God is thy God , and Christ is thy Christ , and thou must improve this claime and interest here in all the passages of thy life long , Lord thou art my God , therefore teach me , thou art my GOD , I have given my self to thee , I have set up thee in my heart above all things , tho● art in my soule above all sinne , above all profits and pleasures whatsoever , therefore save mee and deliver mee , have pitty upon me , &c. The claim is good when we have truely given our selves up to him , else Go● may say , Go● to the gods you have served ; 〈◊〉 were your gods for whom you cracked you consciences , ●●ches and pleasure were your gods , goe to them for succour . Oh beloved , it is a harder matter to say , My God , in the middest of trouble than the world takes it ; there was a great conflict in Christ when he said , My God , when he brake through all molestations and tempr●●●ons of Sathan , together with the sense of wrath , and could say notwithstanding , My God : there was a mighty strong spirit in him . But no wonder , faith is an Almighty grace wrought by the power of God , and laying hold upon that power ; it layes hold upon Omnipotency , and therefore it can doe wonders ; it overcomes the invincible God ; hee hath made a promise , and cannot deny his promise , hee cannot deny himselfe and his truth : put case his dealing be as an enemy , his promise is to bee as a friend to those that trust in him ; he is mercifull , forgiving sinnes , his nature now is such ; satisfaction to his justice makes him shew mercy . I speake this that you might beg of God the gift of faith , which will carry you through all temptations and afflictions , yea , even through the shadow of death ; as David faith , Though I walke in the valley of the shadow of death , yet will I fear no ill ; why ? because thou art with mee my God and my shepheard . Though wee be in the valley of the shadow of death , yet notwithstanding if God bee with us , if wee bee in covenant with him , and can lay just claime to his promise , by giving up our selves to him , we shall not feare ; one beame of Gods countenance when wee are in covenant with him will scatter all Clouds whatsoever . I beseech you therefore labour more and more for this precious grace of faith , and increase it by all sa●ctified means , hearing the Word , reading the Scriptures , and treasuring up promises , considering what speciall use wee have of this above all other graces . But to proceed . Christ here doth not onely beleleeve , but He vents his faith by prayer . Good workes are but faith inincarnate , faith working ; they differ not much from it ; so prayer is but faith flaming , the breath of faith , as it were ▪ for when troubles possesse the soule , it sends out its Ambassadour presently , it speeds prayer forth , and prayer stayes not till it come to heaven , and there takes hold upon GOD , and gets a message and answer from him backe to comfort the soule : faith and prayer are all one in a manner , when the soule hath any great desire of grace , or is in griefe , apprehending the displeasure of GOD , faith would ( if it could ) worke to heaven , but we are on earth , and cannot till wee dye , therefore when it cannot goe to heaven , it sends prayer , and that mounts the soule aloft , and wrastles with God , and wil give him no rest till the petition bee granted , and it can say My God. Therefore if you have any faith at all , exercise it , and make it bright by often prayer , The prayer of faith prevailes much ; How shall they call on him in whom they have not beleeved ? Indeed it is no prayer at all without faith ; great faith , great prayer ; weake faith , weake prayer , no faith , no prayer ; they both goe on in an even strength : Christ here prayes to God under this complaint , Why hast thou for saken me ? There is a hidden prayer in it , oh doe not forsake mee , deliver me out , &c. I beseech you , even as you would have comfort , ( from the ●ountaine of comfort that usually conveyes all grace and comfort to us by a spirit of prayer ) labour to be much in communion w th God in this blessed exercise , especially in troubles , Call upō me in the day of trouble : the evil day is a day of prayer ; of all da●es in the day of trouble especially , Make your request knowne to God. But perhaps GOD will not heare mee ? Yes , this fruit followes , The peace of God which passeth all understanding shall keepe your hearts and mindes ; When you have eased your soules into the bosome of God by prayer , you may goe securely , and know that he will le● you reape the fruit of your prayers in the best time . Yea , but 〈◊〉 prayed long , and have had no answer . Wait in prayer , Gods time is the best time : The Physition keepes his owne time , he turnes the glasse , and though the pa●i●● 〈◊〉 ou● , that he tormēts him , it is no matter , he knows his time . The Gold-smith will not take the metall out of the fire till it bee refined ; so God knowes what to doe ; waite his good leasure . In the meane time because wee must have all from God by prayer ; I beseech you derive all from him this way ; pray for every thing , and then we shall have it as a blessing indeed . But put the case I cannot pray , as sometimes wee are in such a case that we cannot make a large prayer to God ? Then doe as Christ did , Crie ; If thou canst not pray , groane , and sigh , for they are the groans and sighes of Gods Spirit in thee ; there is a great deal of orator● in these words . What is the use of eloquence but to perswade● and what could perswade God more than when Christ shewed how he esteemed his love , and how he was now , In the absence of it , environed with griefe before him ? Here was Rhetorick ; if Christ had not spoken , his wounds had said enough , and his pittifull ease spake sufficiently ▪ ( every thing hath a voyce to 〈◊〉 for mercy ; ) 〈◊〉 ●hee adds his voyce to all , and cries vocally , aloud , My God , my god why hast thou forsaken me ? Beloved , if you acquaint your selves with GOD in prayer , then you may goe readily to him in any extremity ; therefore in time of health and prosperity cherish communion with his blessed Majesty , make him your friend , and upon every good occasion improve this plea , Oh my God. If wee have riches , if we have a friend in the Court , wee will improve them ; if wee have any thing we will make use of it have we a GOD , and will we not improve him ? have wee a God that is our GOD , and doe wee want grace ? doe wee want comfort , and strength , and assistance , and have wee a God the Fountaine of all to goe to ? Shall we have such a prerogative as this , to have Jesus Christ to 〈◊〉 be our great peace-maker , that we may go boldly to the Thron of grace through him , and shall we not improve the same ? Wee may goe boldly to God , and welcome , because GOD is infinite , and the more wee goe and beg , the more he gives ; wee cannot exhaust that Fountaine , oh let us improve this blessed prerogative , then wee shall live the life of heaven upon earth ; especially when the Conscience is troubled with sinne ( as Christ was now with the displeasure of his Father ; ) then let us go to God , & plead with his Majesty , and we may plead lawfully with him , Lord , thy Iustice is better satified in Christ than if thou shouldest send me to hell , if thou wilt thou maist destroy me ; ( for conscience must come to a great resignation , it cannot desire mercy but it must see its own misery ) Lord , 〈◊〉 maist justly cast me to hell , but it would not bee so much for thy glory , thou art more glorious in satifying thy justice in Christ , than if thou shouldest damne mee to hell ; Why ? Because Gods justice is better satisfied in Christ. Man sinned , but God-man satisfied for sinne , man would be like God in pride , God becomes man in humilitie , the expiation of God is greater than the sinne of man ; He prayed for his persecutors , and gave his life for them ; doth not this proportion more the justice of God than the sinne of man ? The Law doth but require a nocent person , a guilty person to suffer ; Christ was innocent : The Law requires that man should suffer , Christ was GOD ; therefore Christ hath done more than satisfied the Law ; the satisfaction of Christ is more than if we had suffered ; Wee are poore men , creatures ; that was the satisfaction of God-man ; our sinnes are the sinnes of finite persons , but he is infinite ; therefore the soule may plead , Lord , I am a wretched sinner , but I should take away thee , and take away Christ if I should despaire ; I should make thee no GOD , and make Christ no Christ , if I should not accept of mercy , for Christ is given to me , and I labour to make him mine owne , by laying hold of him . Faith hath a power to make every thing it s owne that it toucheth ; particular faith ( which is the only true cōfortable faith ) makes generall things mine : when the soule can lay a particular claime to God as his GOD , by giving himselfe to him onely , then wee may plead in Christ better satisfaction to Gods justice , than if hee should cast us into hell . What a stay is this for a distressed soule to make use of ! Beloved , the Church of God ( the mysticall body of Christ ) is thus forsaken in other Countries , besides many particular humble broken-hearted Christians at home , who finde no beames of Gods love and mercy ; what shall we doe ? Let the body imitate the head , even goe to GOD in their behalfe , and powre out your complaint● before him , Lord , where are thy mercies of old ? where are thy ancient bowels to thy Church ? why should the enemy triumph ? &c. GOD delights when wee lay open the miseries of his people , and our owne particular grievances before him : If there be a spirit of faith in it , oh it workes upon his bowels . If a Child can but say , Oh father , oh mother , though hee can say not a word more , the bowels are touched , there is el●quence enough : so when wee can lay open the pittifull state of Gods poore Church , what a blessing may we obtaine for them ? It is thy CHVRCH , Lord , thine owne people , thy name is called upon them , and they call upon thy name ; though they have sinned , yet thou deservest to bee like thy selfe , and Christ hath deserved mercy for them . Thus if wee contend with GOD , and keepe not silence , and give GOD no rest , faith would work wonders . The state of the Church would not be long as it is , if wee would all improve our interest in heaven in their behalfe . Beloved , Christ strugled with the powers of darknesse , and the wrath of his father a while , but presently after , all was finished : so let us contend boldly , Fight the good fight of faith , and not yeeld to desperate suggestions ; let faith stirre up prayer , and prayer goe to GOD , and ere long it shall be said of the CHVRCH , and of all particular troubles , All is finished : then wee shall enjoy the sweet presence of GOD , Where is fulness of joy , and that for evermore ; the presence of GOD is that the Child of GOD desires above all things in the world ; it quickens and strengthens him , it puts zeale and fire into him , it doth all . What will not the presence of GOD doe when a man enjoyes his face ? Therefore let us bee content to conflict here , to bee exercised a while in faith and prayer , wee shall surely say ere long , I have finished my course , I have kept the faith , henceforth is laid up for me a Crowne of righteousnesse . I beseech you learne these lessons and instructions from our blessed Saviour ; wee cannot have a better pattern than to be like him , by whom wee all hope to bee saved another day . So much for this time . FINIS . THE CHVRCHES VISITATION . 1 PET. 4. 17 , 18 , 19. For the time is come that judgement must begin at the house of God , and if it begin at us , what shall the end be of them that obey not the Gospell ? &c. OUR nature , as it is very backeward to doe good , so likewise to suffer evill ; therefore the Blessed Apostle exhorts us at the latter end of this Chapter , Not to thinke it strange concerning the fiery tryall , but to rejoyce in as much as wee are made partakers of Christs sufferings : wherein are many grounds of patience and comfort to the children of God. 1. That the thought of troubles should not be strange but familiar to them ; Acquainting our thoughts with them , taketh away offence at them ; though it bee a fiery tryall , yet it shall consume nothing but drosse . 2. Then Christ joyneth with us in suffering ; better to be in trouble with Christ , then in peace without him . 3. The issue will be glorious , for the spirit of glory will not only support us with his presence , but rest still upon us . To other grounds of comfort , hee addeth some in the words of my text , as First , that the Church is Gods house , and therefore he will have a care of it . 2. That he will doe it in the fittest season ; Such is the exigence of the Church and people of God , that they require a sharp visitation ; and therefore such is Gods love , that he appoints out a certaine time for them . 3. From the different condition of the godly and ungodly in suffering ; both suffer , but differ much ; 1. in order , God begins with his owne house ; 2 in measure , where shall the ungodly appeare ? their judgmēt shall be most terrible & certaine , it is set downe by way of interrogation , and admiration ▪ What shall their end be● And as Pharaohs dreames we●● doubled for more certainty , 〈◊〉 here is a double question to make the matter more out of question , 1. What shall their end be that obey not the Gospell ? 2. Where shall the ungodly and sinners appeare ? Here is no unnecessary waste of words and arguments , for the spirit of God knowes that all is little enough to fortifie the soule against the evill day ; unlesse the soule be well ballaced , it will soon be overturned when stormes arise . Therefore the Apostle in these three verses sets downe , 1. some foundations of comfort , and 2. an incouragement to build upon them , wherefore let them that suffer &c. The points considerable in the 17. verse are these . 1. That Gods Church is his house . 2. That this house of his , will neede purging , it will gather soyle . 3. When God sees the exigent of it ( that it must be so ) he will be sure to visite , and judge his owne house . 4. That there is a certaine time when he will doe it , which those that are wise may easily gather ; for God comes not upon his Church on the suddaine , as a storm , or tempest , &c. but he gives them faire warning ; there is a season when God begins judgment with his owne house . Lastly . Why God begins with his owne Church and people . Of these in order . First , The Church of God , is Gods house ; God hath two houses , the Heavens which are called his house , because hee manifests his glory there , and the Church here below , wherein he manifests his grace ; yea the whole world ( in a sort ) is his house , because he manifests his power and wisedome in it ; but Heaven and his Church in a more peculiar manner , and that in these respects : 1. Because God by his grace hath residence in his Church . 2. Because by the meanes of salvation , the word , and Sacramets there administred , he doth seede his Church , as in a house . 3. A man rests and takes contentment in his house , so God takes his best contentment , in his Church , and people , they are the most beloved of all mankinde . 4. As in a house we use to lay up our jewels & precious things , so God layes up in his Church whatsoever is precious , his prayses , his graces , yea whatsoever is good , and of high esteeme that hee bestowes upon his Church and people . For the further clearing of this , wee must know that the Church and children of God are said to be his house , either 1. As a family is said to be house , or 2. As the fabrick or building is said to be the house . First , a man provides for his family , ( and hee that neglects it , is worse then an insidell ) so doth God provide for his Church ; the very Dragons and Ostriges , the worst of the creatures , al have some respect to their yong ones , much more will God provide for his owne , And as a man protects his house from all enemies , so will God protect his Church and people , and be a wall of fire , and a defence round about them . Now there is a mixture in the Church ( as in a house of good and bad vessels ; but the godly are especially Gods house , as for hypocrites and false professors , they are no more in the house , then the excrements are in the body , they are in the body , but not of the body , and therefore as Ishmael they must be cast out at length . And as in every house or building , there are some open places , and some private closets , &c. So is it here ; God hath his private chamber , and his retyring place , ( which is ) the heart of every true Christian ; Hee counts it not sufficient to dwell in his house at large , but hee will dwell in the best part of it , the heart , and the affections , therefore he knocks at the doores of our hearts for entrance , and his best children are glad he will reside in them ; they set him up in the highest place of their soules , and set a Crowne upon him ; their desire is , that God may governe and rule their whole conversation ; they have no Idoll above God in their hearts . What a wonderfull mercy is this , that wee are Gods house , that hee will vouchsafe to dwell and take up his lodging in such desiled houses as our soules are ; It is no meane favour , that God should single out us poore wretches , to have his residence and abiding place in our soules , considering there is so much ●ickednesse in the hearts of the best of us . Oh what comfort ariseth to a christian soule from the due meditation of this point ; If wee are Gods house , then God wil be our house ; Thou art our habitation ( saith Moses ) from generation to generation ; Howsoever we shuffle in the world , as they did in the wildernesse , now here , and now there , having no certaine place of abode , but are here to day , and gone to morrow , yet in God wee have an house , thou art our habitation ; he is ours , and we are his . And what a comfort is this that wee are Gods house ; Certainly God will provide for his owne house ; hee that layes this charge upon others , and hath put that affection and care of provision into others for their families , will he neglect his own ? hee that makes us love , and puts that naturall affection into us of those that belong unto us , hath hee not infinitely more in himselfe , when as that which wee have , is but a beame or ray from his infinite brightnesse ? This should then instruct us to labour that God may dwell largely and comfortably in us , to deliver up all to this keeper of our house , and suffer him to rule and raigne in us . The Romish Church is become the habitation of Devils , that which was Bethel , is now become Bethaven . Why ? because they would not suffer God to rule in his owne house , but would have coadjutors with Christ , as if he were not a sufficient head of the Church to govern it , but he must have a Vicar the Pope , who ( as if Christ were too weak ) will not suffer him to exercise his Kingly office , unlesse hee may support & help him : thus they set up the abomination of desolation in the temple of God. Oh beloved , it much concerns us , to cleanse and purifie our hearts , that so wee may entertaine Christ , and he may delight to abide and dwell with us : you know how hainously hee tooke it , when his house was made a den of theeves , and will hee not take it much worse , that our hearts should be made the very sinks and cages of all manner of uncleannes ? How should wee begge and cry to God that he would whip out these noysome lusts & corruptions out of the temple of our hearts , by any sharp correcction , or terrour of conscience whatsoever , rather then suffer them to reside there still to grieve his good Spirit . Wee should take a holy State upon us as being temples of the holy Ghost , and therefore too good to be desiled with sinne : Our hearts should be as the Holy of Holies : And therefore the Apostle exhorts us to abstaine from all filthinesse both of flesh and spirit , for this cause , that God may dwell amongst us , for , What communion ●●th light with darknes ? Are Gods people his house ? Then let the enemies of the Church take heed how they deale with them : for God will have a speciall care of his owne house : howsoever he may seem for a time to neglect his children , yet remember this , they are his house still ; and no ordinary house , but a temple , whereon on sacrifice is offered to him continually , hee that destroyeth the temple of God , him will God destroy . Here a question would bee answered , which some uncharitable spirits make , and that is this , Whether England bee the house of God , or no ? I answer . The whole Catholike militant Church is but one house of God , though there bee divers branches of the same : As there is but one maine Ocean of the Sea , yet as it washeth upon the British coast , it is called the Brittish Sea ; and as it washeth on the Germans , the German Sea , &c. It hath divers names of the divers Countries which it passeth thorow : neverthelesse there is still but one maine Sea : So it is with the house of God ; God hath but one true Church in the whole world , which spreads it selfe into divers Nations and Countries upon the face of the earth ; One branch wherof is among us at this day . How prove you that ? Doth not Christ dwell amongst us by his Ordinances , & by his Spirit working effectually in the same ? If a house be not in perfect repaire , is it not still a house ? I beseech you let us rather give God cause to delight to dwell still with us , then call in question whether hee dwelleth amongst us or no. But to proceed . Hence further wee see , that the house of God after some time will need visiting and purging , seeing it will soone gather soyle . There will abuses and disorders creepe into it , so that it will need Reformation . And this the Apostle seemes to ins●nuate , when hee saith , The time is come that judgment must begin at the house of God. The Lord saw cause for what he did : For , First , such is the weaknesse of mans nature , that evill things soone discourage us , and good things ( except wee wrastle with our spirits ) prove a snare to the best ; Even the Church of God after a long time of peace is apt to gather corruption , as water doth by standing , and as the ayre it selfe will doe , if it have not the winde to purge it ; And as it is in the bodyes of men , if they be not curiously looked unto , ( after a certaine time ) they will gather such a burthen of humors as will rise to a distemper , so that they must be lett bloud , or purged &c. So it is with the Church of God ; Such is the infirmity of mans nature , and the malice of Sathan that enemy to mankinde , that the best of Gods people will quickly gather some distemper or other , and stand in need of purging . You know a house wil gather dust of it selfe , though cleane at the first . 2. Most certaine it is that the Church of God cannot be long without some affliction , considering that it is now in a state of Pilgrimage , absent from God , in another world as it were ; Wee live in a grosse corrupt ayre , and draw in the corruption of the times , one defiling another , I am a man of polluted lips ( saith Esay ) and dwell with men of polluted lips ; ill neighbours made him the worse . This should stir us up to lament the miserable estate of mans nature , that even the best of men ( the Church and people of God ) whilest they remaine in this world stand in need of continuall purging and winnowing . Crosses are as necessary to us as our daily bread , because we carry that about us which wants them ; Wee are as much beholding to Gods corrections , as to his comforts in this world ; the Church needes keeping under for the most part ; God will not have us settle upon our dreggs . This should teach us to bewaile our condition , and to desire to be at home , where we shall need no purging , where wee shall be as free from sorrow , as from sinne the cause of it . Observe wee further , that as the Church will stand in neede of chastisements , so God will come and visite his Temple when need is ; and but when need requires neither ; for God is no ●yrant , yet he wil shew that he hates sinne , wheresoever hee finds it , even in his owne deare children and servants . If God should beare with the abuses and sinnes of his owne Church and People , it would seem that sinne was not so contrary to his holy disposition as it is . Therefore , in whomsoever hee findes sinne , hee will punish it : Our blessed Saviour found this true , when hee tooke upon him the imputation of our sinnes , and became but onely a Suertie for us ; you see how it made him cry out , My God , my God , why hast thou for saken mee ! Those glorious Creatures the very Angels themselves , when they kept not their owne standing , God would indure them no longer , but thrust them out of heaven . But why doth God chiefly afflict his owne people more then others ? Because they are of his owne family , and are called by his name : Now the disorders of the family tend to the disgrace of the Governour of it : the sinnes of the church touch God more nearly then others . And therefore judgments must beginne at the santuary first . I will be sanctified in all that come neere mee , saith God when hee smote Aarons sons , The nearer wee come to God ( if wee maintaine not the dignitie of our profession ) undoubtedly the more neare will God comes to us in judgment . Wee see the Angells , who came nearest to God of all others , when once they sinned against him , they were tumbled out of heaven , and cast into the bottomlesse pit : Heaven could then brook them no longer . Beloved , the Gospel suffers much through the sides of professors : What saith the wicked worldling ? These be your professors : see what manner of lives they lead ; what little conscience they make of their waies &c. Little doe men know how much Religion is vilified , and the wayes of God evill spoken of , through the loose cariage of Professors of the Gospell , as if there were no force in the grace and favour of God to make us love and obey him in all things ; as if Religion consisted in word onely , and not in power . What a scandall is this to the cause of Christ ? It is no marvell God begins with them first . You have I knowne above all the families of the earth , and therefore will I punish you . A man may see and passe by dirt in his grounds , but he wil not suffer it in his dining Chamber , he will not endure dust to be in his Parlour . The sinnes of Gods house admit of a greater aggravation , then the sinnes of others : For , 1. They are committed against more light ; 2. against more benefits and favours ; 3. their sinnes in a manner are sacriledge : what to make the temple of God a den of theeves ; to defile their bodies and soules that are bought with the precious blood of Jesus Christ ; Is this a small matter ? Againe , 4. their sinnes are Idolatry ; for they are not onely the house of God , but the spouse of God. Now for a spous to be false & adulterous ; this is greater then fornication , because the bond is nearor ; So the nearer any come to God in Profession , the higher is the aggravation of their sinne ; and as their sin growes , so must their punishment grow answerables , and proportionable : They therefore that knew Gods will most of all others , must looke for most stripes if they doe it now Hence therefore learne that no Priviledge can exempt us from Gods judgments , nay rather the contrary ; where God doth magnifie his rich goodnes and mercy to a people , and is notwithstanding dishonoured by them , he will at last magnifie his righteous justice in correcting such disobedient wretches . Some of the Fathers were forced to justifie God in visiting his Church more sharply then other people ; because Christians are so much worse then others , by how much they should be better . Their sins open the mouths of others to blaspheme . Wee should not beare out our selves on this , that wee are Gods house , but ●eare so much the more to offend Him , else all our priviledges will but increase our guilt not our comfort Secondly , if God begins with his owne house , let the Church besevere in punishing sinne there most of all : because Gods wrath will break out first there . What a shame is it , that the Heathen should make such sharp lawes against Adultery and other sins , and wee let them passe with a slight , or no punishment at all ? No doubt but God blesseth a state most , when sinne is discountenanced and condemned most ; for then it is the States sinne no longer , but lyeth upon particular offenders . But I hasten . As God will visit his Church , so there is a certaine time for it . God as hee hath appointed a general day to judge the world in , so hee appoints particular times of judgement in this life , hee is the wise dispenser of times . God doth not alwayes whip his Church , but his ordinary course is , to give them some respite , as Acts 9. after Pauls , conversion the Church had joy , and grew in the comforts of the holy Ghost . God hath rejoycing dayes for his people , as well as mourning dayes . fayre weather , as well as soule , and all to help them forward in the way to heaven . Beloved , God gives many happy and blessed times to encourage weak ones at their first comming on , that they may the better grow up in goodness , and not be nipped in the bud ; but after a certaine time , when through peace and encouragement they grow secure and carelesse , and scandalous in their lives , then hee takes them in hand , and corrects them . God hath scouring dayes for his vessels . What be those times wherein God will visit his Church ? I answer in generall , the time of visiting the Church of God is from Abel to the last man that shall be in the earth ; the Church beganne with bloud , continues with bloud , and shall end with bloud ; the whole dayes of the Church , are a time of persecution ; from my youth upward ( saith the Psalmist ) I have suffered ; so may the Church of God say , even from my cradle , from my infancy I have beene afflicted ; yea for thy sake we are killed all the day long , and counted as sheepe for the slaughter ; but this is not here meant . The time for the Church of God to suffer , is , when the glorious manisestation of the Gospell is more then in former times ; wee see the ten first persecutions was after that generall promulgation of the Gospell , whereby the world was more , inlightned then formely . Wee reade in the Revelation of a white horse that Christ rides on , and a pale horse of famine , and a red horse of persecution that followed after him ; So presently after the preaching of the Gospell , comes the fanne , and the axe , ( or though not very presently yet ) after a certaine time when our neede requires it ; for God will wayte a while to see how wee entertaine his glorious Gospell , and whether we walke worthy of it or not . More particularly , even now is the time of lacobs trouble , even now God hath put a cup into the Churches hand , and it must goe round ; the sword hath a commission to devoure which is not yet called in . But what be the more especiall times wherein a man may know some judgement is like to fall upon the Church of God ? The Scripture is wondrous ful in the point . 1. God usually before any heavy judgement visits a people with lesser judgements ; his foot . ●eps first appeare in some small token of his displeasure , but if that prevayles not , then he brings a greater ; this , and this have I done ( saith the Lord ) and yet yee have not returned unto mee ; There be droppings before the ruine of a house ; Lesser judgments make way for greater , as a little wedg makes way for a greater ; and therefore where lesse affilictions prevaile not , there cannot but be an expectation of greater , Why should I smite you any more ( saith God ) you fall away more and more , ( that is ) I must have a sweeping judgement to carry you cleane away . Againe , usually before some great calamity , God takes away worthy men , the Councellor , and the Captain , and the man of warre . This is a fearefull presage that God threatneth some destruction ; for they are the Pillars of the Church , and the strength of the world ; they are those that make the times and places good wherein they live ; for they keep away evill and do good , by their example and by their prayers many wayes . A good man is a common good ; the Citty thrives the better ( as Solomon saith ) for a righteous man ; therefore wee have cause to rejoyce in them , and it is an evill signe when such are removed . God usually visits a people , when some horrible crying sins raigne amongst them ; as 1. Atheisme . Beloved , God stands upon his prerogative then , when he is scarce knowne in the world ; when they say , Where is God ? God sees us not , &c. So likewise 2. when Idolatry prevailes , this is spirituall Adultery , and a breach of Covenant with God. Againe 3. when divisions grow amongst a people , union is a preserver ; where there is dissention of judgement , there will soone be dissention of affections ; and dissipation wil be the end if we take not heed ; for the most part Ecclesiasticall dissentions , end in ●ivill ; And therefore wee see before the destruction of Ierusalem what a world of Schismes and divisions were amongst the Iews , there were Pharisees , and Sadduces &c. It was the ruine of the ten Tribes at length , the rent that Ieroboam caused in Religion ; It is a fearefull signe of some great ludgement to fall upon a Church , when there is not a stopping of dissentions ; they may be easily stopped at the first , as waters in the beginning ; but when they are once gotten into the very vitall parts of the Church & Common wealth , wee may see the mischiefe , but it is hardly remedyed . Againe , when sinne goes with some evill circumstances and odious qualities which aggravate the same in the sight of God ; as when sinne growes ripe and abounds in a Land or Nation : at such a time as this a man may know there is some fearfull judgement approaching . But when is sinne ripe ? 1. When it is impudent ; when men grow bold in sinne , When sinne is ripe . making it their whole course and trade of life ; when mens wicked courses are their conversation , they cannot tell how to doe otherwise . 2. When sinne growes common , and spreads sarre ; It is an ill plea to say ; Others do so as well as I ; alas , the more sin , the more danger . 3. When there is a security in sinning , without feare or dread of the Allmighty , as if men would dare the God of Heaven to doe his worst ; Oh beloved , such persons as goe on still in their sins to provoke the Lord , doe put a sword ( as it were ) into Gods hands to destroy themselves . The old world ( you know ) was very secure ; no doubt they mocked at holy Noah when hee made the Arke , as if hee had beene a doting old man ; not with standing hee foretold them of the wrath to come ; And our Saviour Christ saith , Before the end of the world it shall be , as in the dayes of Noah ; Beloved , God hath his old worlds still , If wee have the same course and security of finning , we must looke for the same iudgements . And therefore compare times with times ; If the times now answer former times , when God judged them , wee may well expect the same fearfull judgments to fall upon us . Vnfruitfulnes threatneth a judgment upon a people ; when God hath bestowed a great deale of cost and time , hee lookes wee should answer his expectation in some measure . The figge tree in the Gospell , had some respite given it , by reason of the prayers of the vine dresser , but afterward when it brought forth no fruite , it was cut downe and cast into the fire . Beloved , who amongst us would indure a barren tree in his Garden ? That which is not fit for fruit , is most fit for fire ; wee can indure a barren tree in the Wildernesse , but not in our Orchards ; when God , the great husbandman of his Church , sees that upon so great and continual cost be stowed upon us , wee remaine yet unfruitfull , he will not suffer us long to cumber the ground of his Church . Againe , decay in our first love is a signe of judgement approaching ; God threatned the Church of Ephesus to remove his Candlestick from among them , for their decay in their first love ; that having surfetted of plenty and peace , he might recover her tast by dyeting of her ; decay in love proceeds from disesteeme in judgement ; and God cannot endure his glorious Gospel should be slighted , as not deserving the richest streyne of our love ; the Lord takes it better , where there is but little strength and a striving to be better , then when there is great meanes of grace and knowledge , and no growth answerable , but rather a declining in goodnesse . I beseech you lay these things to heart ; The Lord is much displeased , when Christians are not so zealous as they should be ; when there is not that sweet communion of Saints among them , to strengthen and incourage one another in the waies of holinesse as there might be ; when there is not a beauty in their profession to allure and draw on others to a love & liking of the best things ; when there is not a care to avoid all scandalls that may weaken respect to good things , and bring an evill report on the waies of God ; when they labour not with their whole hearts to serve the Lord in a cheerefull manner , &c. The very not serving God answerable to encouragements , is a certaine signe of ensuing danger . Therefore I beseech you let us looke about us , whether these be not the times wherein wee live , that judgement must begin at the house of God. The Lord complaines in Ieremy that the Turtle and other silly creatures knew the time of their standing , and removing but his people did not know his judgements . Doe the creatures know their times and seasons , and shall Christ complaine that we know not the day of our visitation ? what a shame is this ? I beseech you let us know and consider our times ; If wee have a time of sinning , God will have a time of punishing . And have wee not just cause to feare that judgement is not sarre from us , when wee see a great part of Gods house on fire already in our neighbouring Countryes ? wee have had lesser judgements , and they have not wrought kindly with us ; wee neede a stronger purge ; If wee looke to the carriage of men , what sinne is lesse committed now then formerly ? How few renew their covenant with God ( in sincerity of Resolution ) to walke closely with him . And , what the judgement will be , wee may probably foresee ; for usually the last judgement is the worst ; wee have had all but ( warre ) the worst of all ; for in other judgements , wee have to deale with God , but in this , wee are to deale with men , whose very mereyes are cruelti●s . The sword hath a long time been shaken over our heads , a cloud of warre hath hung over us to affright us , but we rest still secure in our sinfull courses , and thinke to morrow shall be as to day , and that no evill shall come nigh us &c. Oh the frozen hearts of Christians that thrust the evill day farre from them ; doe wee not see the whole world ( in a manner ) in a combustion round about us , and wee ( as the three young men in the fiery furnace ) untouched ? Beloved , we have out-stripped them in abhominable wickednesses ; and however the Lord is pleased that wee should onely heare a noyse and rumour of warre , yet wee in this Land have deserved to drinke as deepe of the cup of the Lords wrath , as any people under heaven . What course should we take to prevent the Judgement of God , and keepe it from us ? Labour to meete God by speedy repentance before any decree be peremptorily come forth against us ; As yet there is hope to prevaile ; For ( blessed be God ) as wee have many things to feare , so we have many things to incourage us to goe unto God with comfort ; wee have enjoyed a succession of gracious Princes that have maintained the truth of God amongst us ; wee have many godly Magistrates and Ministers ; together with the Ordinances & many other experience of Gods love vouchsafed unto us . We have yet time to seck the Lord , let us not deferre till the very time of judgement come upon us ; for that is but selfe love ; Assure thy selfe thus much , thou canst have no more comfort in troubles and afflictions when they doe come , then thou hast care to prevent them before they come ; answerable to our care in preventing now , will be our comfort then Therefore if wee would be bid in the day of Gods wrath ; if wee would have God to set his marke upon us , and write us in his booke of Remembrance , and to gather us when hee makes up his jewels ; If wee would have him to owne us then , looke to it now ; Get now into Christ ; be provided now of a sound profession of Religion , and that will be as an Arke to shelter us in the evill day ; What wee know let us doe , and then wee shall be built on a Rocke , that if waves or any thing come wee shall not be stirred . Usually God in dangerous times leaveth some ground of hope which worketh differently with men ; Such as are carnall grow presumptuous hereupon ; but the Godly are drawne neerer to God , upon any appearance of incouragement ; the good things they injoy from God , worke in them a more earnest desire to please him . It is the custome of the spirit of God , to make doubtfull , imperfect , and ( as it were ) halfe promises to keepe his people still under some hope ; whence we reade of these and such like phrases in Scripture , It may be God will shew mercy , and Who knoweth whether he will heare us ? &c. Againe , examine and try upon what ground thou professest Religion , whether it will hold water or no , and stand thee in steade when evill times shall come . Beloved , it neerely concernes us all , seriously to consider , and narrowly to search upon what grounds wee venture our lives and soules ; try graces , our knowledg , repentance , faith love , &c. of what metall they are ; those that have coyne bring it to the touchstone , and if it prove counterset they presently reject it , and will have none of it ; Oh that wee had this wisedome for matters of eternity ; If men would search and plough up their owne hearts , they would not need the plowing of Gods enemies ; wee should not neede Gods judgements , if wee would judge ourselves ; The Church complained that the enemies had made long surrowes on her backe , but if shee had plowed her selfe she had saved the enemies that labour . Before any judgement comes , let us store up the fruits of a holy life ; every day be doing something ; doe that now which may comfort thee then ; store up comforts against the euill day ; when the night is come wee cannot worke ; let us therefore walke while wee have the light ; let us looke about us , and do what good wee can , whilest wee have time as the Apostle saith . The time will come ere long , that thou wilt wish , Oh that I had that opportunity and advantage of doing good as I have had ; Oh that I had such meanes of doing good as I have had ; but then it will be too late ; then that where by thou shouldest doe good wil be in thy enemies hands ; and therefore while wee have time ; let us be doing and receiving all the good wee can . Againe , if wee would have God to shield us , and be an hiding place to us in the worst times , let us mourne for our owne sinnes , and the sinnes of the times wherein wee live . Let us keepe our selves unspotted of the sins of the world ; let us not bring sticks to the common fire ; let us not make the times worse for us , but better ; that the times and places wee live in may blesse God for us . And let us not onely mourne for the sinnes of the times , but labour also to represse them all we can , and stand in the gappe , endeavouring by our prayers and teares to stop Gods judgments . And wee should set a high price upon that Religion and the blessings of God which wee doe injoy , lest wee force God to take them from us ; and so wee come to know that by the want of it , which wee did not value when wee possessed it ; Oh let us esteeme the treasure of the Gospell at a higher rate then ever wee have done ; wee see how it is slighted by most of the world , how they shake the blessed truths of God , and call them into question , being indifferent for any Religion ; Is this our proficiency beloved ? It behooves us to store up all the sanctisied knowledge wee can , and to take heed wee yeild not to any that would either weaken our judgement in Religion , or our affections to the best things ; wee should every one in his place labour to stoppe diffentions in this kinde , and knit our heart together as one man in unity and concord ; factions have alwaies fractions going with them ; unitie makes strong , but Division weakneth any people ; Even Sathans kingdome , divided against it selfe cannot stand . What is the glory of England ? take away the Gospel , and what have wee that other Nations have not better then our selves ? Alas , if wee labour not to maintaine truth , wee may say with Elies daughter , The glory of God is departed from us . Sarah had her handmaids ; and so hath Religion beene attended with prosperite and peace , preservation , and protection amongst us , even to the admiration of other Countryes . Shall we not therefore make much of that Religion , which if we had it alone ( joyned with many crosses and sufferings yet ) were an inestimable and unvaluable blessing ? And shall wee not now much more considering it hath beene attended by God with so many mercies , cherish and maintaine the same all we can ? Doe we thinke it will goe alone when it goes , whensoever God removes it from us ? No no , therefore I beseech you let us highly esteeme of the Gospell , whilest we doe injoy it ; if wee suffer that to be shaken any way , our peace and prosperity will then leave us , and judgement upon judgement wil come upon us : If wee will not regard the truth of God which he esteemeth most , hee will take away outward prosperitie which wee esteeme most . But I come to the fifth point , that judgement must begin at the house of God. Why doth God begin with his owne Church and people ? 1. Usually because hee useth wicked men and the enemies of his Church for that base service to correct and punish them . 2. To take away all excuse from wicked men , that they seeing how severely God deales with his owne deare Children , might be stirred up to looke about them , and consider what will become of themselves at the last , if they goe on in their sinfull courses ; so many crosses as befall Gods children , so many evidences against secure carnal persons ; for if God deale thus with the greene tree , what will he do with the dry ? If he scourge his children thus with rodds , certainely the slaves shall be whipped with scorpions . 3. God begins with his own servants , that his children might be best at last ; if he should not beginne with them , they would grow deeper in rebellion against him , and attract more soyle and filth to themselves , and be more and more ingaged to error and corruption ; Gods love to his people is such , that hee regards their correction before the confusion of his e●emies . Againe , God doth this , that when hee sends them good dayes afterwards , they might have the more tast and relish of his goodnesse ▪ after an afflicted life , we are more sensible of happy times ; God deales favourably therefore with a man , when hee crosseth him in the beginning of his daies , and gives him peace in his latter end . This is a point of marvellous comfort and incouragement to the faithfull servants of God ; for 1. though God correct them sharply , yet hee shewes therby they are of his houshold ; When a man corrccts another , wee may know it is his childe or servant &c. God shewes that we are of his house and family by the care hee takes to correct us ; the vine is not hated because it is pruned , but that it may bring forth more fruit ; the ground is not hated because it is ploughed , nor the house because it is cleansed . But what is meant by judgement here ? Iudgement is correction moderated to Gods children ; Iudgment is twofold in Scripture ; the statutes of God are called judgements , and the corrections of God are called judgements ; The Statutes are called judgements , because they judge what we should doe , and what wee should not doe ; Now when wee doe not that wee should ▪ hee is forced to judge us actually with reall judgments . The reall judgements of God , are either , 1. upon the wicked , ( and so they are judgements in ●ury , for there is not the least tast of his love in them to wicked men ; they can make no sanctified use of them , becaus● they are not directed to them for their good . ) Or 2. to Gods children , and so they are moderate corrections , and therefore the Prophet so often urgeth , Correct us ô Lord in judgement &c. God alwaies moderates afflictions to his owne children , but as for the wicked , he sweepes them away as doung , as drosse , and as chaffe . &c. Againe , it is a comfort to Gods children that he beginnes with them first ; rather then God will suffer them to perish and be condemned with the world , hee beginnes with them here , they have their worst first , and the better is to come . This likewise is some comfort , that the time when God corrects his children is most seasonable & ●it for them , God pruneth his trees in the ●ittest time . A plant cut unseasonably dieth , but being cut in due time it flourishes the better ; All the works of God are beautifull in their season . Every Ch●istian may truly say God loves me better then I doe my selse , hee knowes the best time of purging and visiting his people , This is the time of lacobs trouble , &c. therefore we should lay our hands upô our mouths , kisse the rodd , and stoope under judgements , as côsidering Gods time , to be the best time , and that hee knowes better what is good for us , then wee doe our selves . Thus you see though we have cause of fearing Gods judgments , yet there is something to comfort us in the midst of all . God mingles our Comforts and Crosses together , whilest we are here ; both to keepe us in awe of offending his Majesty , and to incourage u● in well-doing ; Therefore let us alwayes looke what matter of feare , and what matter of hope wee have , for both these are operative affetions ; Oh that I could stirre up this blessed feare in you , it is that which preserves the soule , and God hath promised that hee will put his feare into our ●earts , that wee shall not depart from hi● . I beseech you plie the thron● of grace , and desire the Lord that it may bee to every one of your soules according to his good word . Labour likewise ●or i●c●ur●gement in the waies of holinesse ; ( blessed be God ) yet wee have a time of respite , God forbeares us with much patience & goodnesse . Answerable to our good courses that we take n●w , will be our comfort in the evill day . If wee carelesly goe on in sinne , & thinke it time enough to renew our covenant with God then when his judgments are abroad and ready to ceasse upon us , we doe but delude our owne soules & expose our selues to inevitable dangers . Marke what the Lord saith , Because I called and you would not heare , &c. therefore will I laugh at your destruction ; Is it not strange that the mercifull God should laugh at the calamity of his poore creatures ? yet thus it is with every wilfull sinner , that dallies with God , and puts off his repentance from time to time ; God will take pleasure in the ruine of such a man , and laug● when his feare comet● ; because those that seeke him then doe it not out of any love or liking of God and the waies of goodnes , but merely out of selfe-love and respect to their owne well-fare . THE VNGODLIES MISERY . SERMON II. And if it first beginne at us , what shall the end of those be that obey not the Gospell ! THESE words are p●opounded by way of admira●●● , as if the Apostle had beene at his wits end , & could not certainly set downe , how great the judgment should bee of those that obey not the Gospell ; it was so terrible and unavoydable . The points considerable are these . 1. That the seeming prosp●rity of the wicked shall have an end . 2. That it is wisedome to con●ider the end of gracelesse persons . 3. The description of them in these words , they are such as obey not the Gospell . It is naturally in the hearts of carnall persons , to thinke it shall be alwaies well with thē , whereas the Prophet saith , the happinesse of a wicked man , is but as a candle , that ends in ● snuffe , or like a Rose , the beauty whereof suddenly fades , and nothing remaines but the prickles . The favours of men , ( for which theyso much offend God ) shall have an end ; their strength shall end , their pleasure shall end : alas , they are but pleasures of sinne for a season ; their life it selfe ( the foundation of all their comforts ) that shall have an end ; but their sinnes , by which they have offended God , shall never have an end : See what a feareful judgmēt followes every wicked wretch ; that which he sinnes for , his honor , riches , delights , all shall vanish and come to nothing , they shall not be able to afford him one droppe or dramme of comfort at his dying day : but the sinne it self , the guilt of that , and the punishment due to the same , shall indure for ever to torment his soule , without serious repentance & turning to God in time . But secondly , if the happinesse of wicked men shall have an end , and their misery shall have no end ; let us not bee dazeled with their present happinesse , so as to im●tate their evill waies : let us tremble at their courses , whose ends we tremble at ; if we walke in the same path , shall wee not come to the same end ? All wicked men that delight in the company one of another here , are brethren in ●vill , and shall bee like a company of tares all cast into hell fire together hereafter : It is pitty they should be s●vered then that will not be severed now ; Those mens courses therefore which wee follow here , of their judgmēt wee shall participate eternally afterwards Let this admonish us to have nothing to do with sinfull persons , nor to bee troubled with their seeming prosperity ; They stand in ●lippery places ; God lets them alone for a while , but their pleasure will end in bitternesse at last ; all their riches shall end in poverty & beggery , They shall not have a drop of ●ater to coole their tongues ; All their honour and greatnesse shall end in con●usion and shame , and lie in the dust ere long . In deed we should rather pitty them if wee consider their latter ends . Alas , what shall become of them ere long ? The fall of there wretches shall bee so terrible , that peter could not set it downe , but leaves it to the admiration of the Reader , What shall the end of such be ! &c. One difference betwixt a wise man and a foole , is , that a wise man considers his end , and frames his life sutable therunto ; therefore if we would be truly wise , let us consider the end of those things in this world , which wicked men offend God for , and set so light by Heaven and everlasting happinesse for the procurement of ; Alas , whatsoever is here , shall have an end . A Christian should frame his course answerable to eternity , that when his happinesse shall end in this world , it may beginne in the world to come ; els wee may out-live our happinesse . This is the misery of wicked men , that their soules are eternall , but their happinesse is determined in this life , here that ends ; but their misery is infinite , and hath no end at all . Looke what degree of excellency any creature hath if it bee good , the same degree of misery it hath , if it be evill ; What made the Angells worse then other creatures when they sinned ? but only this , they were most excellent creatures , and therefore when they became evill , their excellencie did but help them to subsist & be more capable of punishmēt . A wise mā under ādeth his misstry ; Now the Angells when they fell became more miserable , because they were more capac●ous , and sensible of it , being Spirits . So man being sinfull and evill , his end will be more miserable then any inferiour creature , because he was more happie ; his happinesse helps him to mo●e misery ; How should this stirre up every one to looke about him , & not to prize himselfe by any outward excellency whatsoever ? The more excellent thou art , the more miserable if thou sin against God ; It is of all unhappinesses the most unhappie thing , for a man to live happyly here a while , & be eternally miserable afterwards ; for our former happinesse tends to nothing els but to make us more sensible of future miseries ; what is all the felicity of great persons when they die and leave this world ? alas , it soone comes to nothing , and serves but to make them apprehensive of more misery then meaner persons are capable of ; What shall the end of such be ! &c. From this , that the Apostle leaves the punishment of all sinfull wretches , to admiration and wonderment , rather then to expression , ( for indeed it is above expression ) wee may learne ; when wee are tempted to any sin or unalwfull course ; to cōsider thus with our selves . Shall I for a pleasure that will end , have a judgement that shall never end ? For the favour of men that will faile , shall I lose the perpetuall favour of God , whose wrath is a cōsuming fire & burnes to hell ? shall I for a little profit , lose my soule eternally ? Beloved , as the good things of a Christian ( even in this life ) are admirable beyōd expressiō , peace that passeth all understanding , and joy unspeakable and glorio●s , &c. So when God awakens our consciences , those gripes and pangs , & terrors o● foule which follow after sinne cōmitted , are unutterable , & unconceivable ; I beseech you therefore when ever you are sollicited to sinne for profit or pleasure , &c. set before your eies the fading and perishing condition of these things , and the everlastingnesse of that judgment which attends upon them . Oh that we were wise this way . I come now to the third particular : Those that obey not the Gospell ; where in wee have 1. A description of the thing . 2. And then of the Persons . The thing is the Gospell of God ; the Persons are wicked men ; God is the authour of the Gospell , it comes out his brest , sealed with authority ; Whence learne this ( by the way , ) That in refusing the blessed Gospell , ●ee have to deale with god himselfe ; It is Gods word and Gospel , therefore when you reject it , you reject God ; in receiving it , you receive God ; you deale with God himselfe when you deale with the Ministers of his word ; therfore when ever you partake of the Ordinaces , say with good Cornelius , We are now in the presēce of God to heare what hee will say . But , what is it to obey the Gospell ? To obey the Gospell is to entertaine the offers of it ; for indeed though the Gospell co●●and us to beleeve in the Sonne of God , yet withall it offers the very command unto us ; To beleeve in Christ , being in effect a commaund to receive him , which supposeth an act of giving and tendering somthing to us ; Now when wee doe not receive and intertaine with our whole heart Christ and his benefits freely offered , wee disobey the Gospell , and so procure danger to our selves . But more particularly , he obeies the Gospell that is sensible of his owne miserable and sinnefull condition , and from a sense thereof hungereth after the grace and favour offered in Jesus Christ to pardon sinne , which when hee hath once obteined , walkes answerable to that great mercy receved , Hee that receives whole Christ to justifie him , and sanctifie him too , that receives Christ as a king to rule him , as well as a Preist to save him , such a one receives the Gospell : but those that are not sensible of their misery , or if they be , will not goe to Christ , but as desperate persons fling a way the potion that should cure them , these are farre frō obeying the Gospel of God. Such likewise as pretend , Oh , Christ is welcome with the pardon of sinne , but yet live in grosse wickednesse against ●●owledge and conscience , and suffer him not to beare sway in their hearts , as if Christ came by blo●d alone , & not by water , whereas indeed he came as well by water to sanctifie us , as by bloud to die for us . Many there are that thinke they obey the Gospell , who are indeed very rebels and enenies unto it ; they welcom● the Gospell & they hate popery , &c. but notwithstanding they will bee their own Rulers , & live as they list , they wil not denie thēselves in their beloved sinnes ; they are full of Reveng● notwithstanding the Gospell saith , This is my Commandement that you love one another . That bidds them deny ungodlinesse and worldly lusts , and live soberly ; Yet they will riot , and follow their base courses still . The Gospell teacheth a man to acknowledge God in all his waies , to deale with Go● in all thing● he goes about ; now when a man lives without God in the world , saying , God is mercifull , and Christ is a Saviour , and yet persists in those waies which seeme good in his owne eies , never looking to God to guide him , or his law to rule him , How can such a one bee said to obey the Gospell ? But some others there are amongst us , that regard not Christ and his satisfaction alone , but joyne faith and workes together in justification , they will have other Preists , and other intercessors then Christ. Alas beloved , how are these men falne from Christ to another Gospell , as if Christ were not an all-sufficient Saviour , and able to deliver to the uttermost ? What is the Gospell but salvation and redemption by Christ alone ? Therefore Romes Church is an Apostate Church , and may well be stiled an Adulteresse and a Whore , because shee is fallen from her Husband Christ Jesus . And what may wee thinke of those that would bring light & darknesse , Christ and Antichrist , the Arke and Dagon together , that would reconcile us , as if it were no such great matter ? Beloved , they that joyne works with Christ in matter of j●stification , erre in the foundation , the very life and soule of Religion consists in this ; What was the reason the Iewes stumbled at this st●●bling block , and were never benefited by Christ ? why ; they set up a righteousnesse of their ●wne which could not stand , but soone failed them . So when a man sets up a righteousnesse of his owne , neglecting the righteousnes of Christ , it is impossible he should ever be saved living and dying in that errour . Therefore I beseech you take heed of disobeying the Gospell of Jesus Christ in any kinde whatsoever , for of all sinnes this is the greatest , as shall appeare by these reasons . First , b●cause sins against the Gospel are sins against those Attrib●tes , wherin God wil glorifie himself most , as his grace , mercy , loving kindnes , &c. Therfore the Gospel is called grace , because it publisheth , offers , and applies grace ; Now sinnes against ●●rcy are greater then sins against justice ; for God hath made all things for the glory of his mercy . Even among men , are not sinnes against favours the greatest sinnes ? To wrong a man whether hee deserves well or ill is an offence . But what man will have his courtesies rejected though never so meane ? Love deserves love ; Favour deserves respect againe : But now when we● obey not the Gospell , wee neglect and dispise the goodnesse and mercy of God ; Oh what excellēt blessings doth the Gospell reveale , if wee had hearts to value them ! Doth not the Gospell bring salvation ? Is it not the word of grace , the word of life , the word of the Kingdome ? Beloved , I beseech you lay these things to heart , for whensoever your refuse the Gospell of Christ , you refuse with it the word of grace , of the Kingdome of Heaven , and eternall life , and all ; therefore the sinnes of the Gospell must needs bee the greatest sinnes . Againe , sinnes against the greatest light are most sinnefull ; What makes sinne out of measure sinfull , but this , when it is committed against a great measure of light ? What makes a man fall foule ? It is not when he falls in a mist , or in a darke night ( every one will pitty him then , alas he wanted light ) but when hee falls at noone day . Beloved , had we lived in former times when the light was not powred forth so abundantly as now it is , our sinne had beene the lesse , but now in this cleare Sunshine of the Gospell for us to live in sinnes condemned by so great a light , either in our judgmēt or practice , it must needs make our sinne the greater . If I had not come and spoke to them ( saith our Saviour ) they had had some pretence for their sinnes ; but when Christ had once spokē , all excuse was takē away , they could not thē say they knew not the will of God ; and this is the reason of that speech of the Apostle , Now you are in the light , walke as children of light . And This is the condemnation that men hate light , ( not that men for want of light stumble , but ) that men love darknesse more then light . It is not the sinne it selfe , but the love & liking of sinne which aggravates mens wickednesse , when as the malice & poison of their hearts rebells against the discovery of Gods good pleasure in Christ. No people o●t of the Church are capable of this sin ; for how can they sinne by infidelity and unthankfulnesse for the Gospell , that never had it ? And therfore Negative infidelity is as it were no sin in comparison ; If I had not come among them they had had no sin , saith Christ. Negative I call that , when as men beleeve not , having no meanes , as infidells and Heathens , &c. And therefore as they sinne without the Gospell , so they shal be damned without the Gospel ; the rule of their dānation shal be the law of Nature writtē in their hearts ; for this is an undoubted truth , No man ever lived answerable to his Rule ; & therefore God hath just ground of dānation to any man , even from this that hee hath not lived answerable to the rule of his owne conscience ; so that we need not flie to reprobation , &c. Againe , an other aggravation of sinnes against the Gospell is , that they are against the better covenant ; The first covenant was , D●e this and live , ●gainst which wee all sinned , and were u●der the curse ; But now wee are under a more gracious covenant ; ( a covenant of mercy ) Beleeve in the Lord Jesus Christ and wee shall be saved ; therefore sinnes now must needs bee more heinous ; for if we sinne against the Gospell , either by presumption or despaire , or els by prophanenes , professing the Gospell but denying the power of it , &c. there is no remedy left for us ; If a man sinne against the La● , against Morall honesty and Civill Righteousnesse , there is a remedy in the Gospell for him ; but when a man sinnes against the sweet love and goodnesse of God , in rejecting the Gospel of his deare Sonne , Mercy it selfe shall not save such an one ; That must needs bee a strange sinne that makes a man worse then a sodomite , yet wee reade it shall bee easier for Sodome and Go●●rrha in that day , then for those that heare the Gospell , ( the blessed allurements and invitations to beleeve , and to lead an holy life answerable to our faith and calling ) and yet live in sins against conscience , despising the precious bloud of Christ. Herod was a wretched man , yet notwithstanding it was said , hee added this to all , he put Iohn in prison a Preacher of the Gospell : sinnes against the Gospell in a loose malignant Professor are many times worse then all the rest . Oh therefore take heed of sinning against the favour and goodnesse of God , for this will confound us a● the day of judgment , when we shal think , What , was so great mercy offered me & did I slight it in this manner ? Have I lost the favour of God , eternall life , and the glorious company of the Saints in Heaven for a base pleasure of sinne for a seas●n , to gratifie a bruitish lust ? Have I lost Christ and all the Good by him for ever , only to satisfie my sinfull disposition ? to please a carnall friend ? &c. Oh how will this lie heavy upon the soule another day ! we shall not need accus●rs , our owne hearts shall justifie the sentence of God against us bee it never so sharpe , that we have resused mercy so often tendred to us in the bloud of Christ. Marke what Saint Paul saith , The Lord Iesus shall bee revealed from heaven , in flaming fire taking vengeance upon those that know not God : and obey not his glorious Gospell ; he saith not , only on those that are swearers , and prophane persons , but ignorant sots that care not to know God , though they bee not open sinners : H● saith not , those that persecute the Gospel or oppose it shall bee punished with eternall destruction frō the presence of God , ( which is true ) but those that sin in a lesse degree , s●ch as obey not the Gospell , that value not this inestimable jewell : that sell not all to buy this pearle , unto whom all the world is not drosse and doung in respect of the glorious Gospell of Christ Jesus ; how shall they escape which neglect so great salvation ? Oh say some , this concernes not me , I thanke God there is mercy in Christ , and I hope for pardon , &c. Beloved , here is the bane of mens ●oules , they will be their owne Carvers , and take of the Gospell what they list ; Oh so much of Christ as concernes their owne good they will have , so much as concernes their pleasure and profit , so much as they may have and bee proud too , and be devilish , and evill in their life and conversation too , this they allowe of , and it is pitty he should live that regards not Christ in justification ; but so much as concernes mortification & selfe-de●yall , as crosses them in their sinful course , this they are strangers to ; But ( wee must know ) the Gospell doth not onely bring salvation , but it teacheth a man to denie ungodlines & worldly l●sts , to put off himselfe , his whole selfe , that hee might have no judgement , nor no affection contrary to God. To make this more plainly appeare , take these few instāces . The very first lesson which the Gospell injoy●eth , is to cut off our right hand , and pull out our right eye , ( that is , ) to deny our selves in those sinnes which are most useful & gainful to us ; now whē this is pressed in particular to some that live in their secret beloved sins , presently they beginne to hate this blessed truth , and the Ministry thereof ; they know so much as will damne them , but so much as without the which they cannot be saved that they oppose ; Contenting themselves with a bare forme and outside of Religion ; they come to Church , and take their Bookes and reade and heare and receive the Sacrament , &c. and in these outward performances they ▪ rest : Alas Beloved what are these ? I tell you , all the priviledges of the Gospell doe but aggravate thy damnation , if thou art not bettered by them ; for as they are in themselves invaluable priviledges and even ravish the heart of a true child of God ; so when they are not entertained to purpose , they make our sinne the more heinous ; Every man is willing to accept of Christ , but it must be upō their owne termes , & what are those ? So they may enjoy their worldly delights , so they may increase their estates by such unlawfull meanes , and not bee crossed ; so long they are content that Christ and the Gospell shall bee theirs ; but otherwise if they cannot enjoy Christ upon their owne termes , ( that is ) if they cannot goe to Heaven and to Hell too , they will rather regard their owne profits and pleasures , then regard Christ. Oh , how do these poore wretches delude their own soules ; beloved the imbracing and obeying the Gospell is a spirituall marriage betwixt Christ and the beleever . Now you know in Marriage the will is given up to the Husband ; the wife is no more her owne , but at his disposing : So when once wee are truly united unto Christ , wee take him for better for worse , wee must suffer with him , yea live and die with him , & esteeme him above all ; wee must take Christ upon his owne termes , or els hee will not bee had ; if wee love not him above Father and Mother ( yea & life it selfe ) wee are not worthy of him ; And therefore all that doe not thus obey the Gospell are rebells , and shall have the reward of rebells if they repent not in time . Were it not a comely thing ( thinke you ) for a company of Traitors that had this condition propounded to them , if you will come in and live as good subjects you shall have a pardo● , for them to go on presumptuously in their rebellion still , and thinke to have ●avour when they please ? would not ● sharpe execution be the just desert of such persons ? Againe , Christ propounds pardon and forgivenesse of sins upon this condition , that wee will come in , & live as wives& as obedient subjects to his blessed Spirit , and not in swearing ▪ filthinesse , and other abominable courses of which the Scripture saith , such shall 〈◊〉 inherite the kingdome of heaven ; yet notwithstanding Sathan hath so bewitched many poore wretches , that they thinke their case is good , and al shall goe well with them bee their lives never so loose and opposite to the wayes of God ; they blesse themselves when God doth not blesse them , but rather curse them to their faces ; the Devill himselfe is likely to bee saved as soone as such gracelesse persons as these , without repentance : No , no , if ever they expect a pardon , they must live as subjects : If they frame not themselves to bee guided by Christ , and come under his government , to be ruled according to his will ; they have nothing to doe with mercy and salvation , Those mine enemies that will not have mee rule over them , bring them hither , and slay them before me , &c. we mocke Christ if wee will not suffer him to rule us . But I cannot obey the Gospell of my selfe . It is true , we cannot no more than we can obey the Law ; nay , it is harder to obey the Gospell then to obey the Law in a mans owne strength ; for there are the seeds of the law in our nature , but there are none of the Gospell ; that is ●eerly supernaturall ; the prom●ses are above nature to apprehend them , therefore a supernaturall strength is required to plant the excellent grace of faith in our hearts . But though we be as unable to beleeve and obey the Gospell as the Law , yet here is the difference ; together with the unfolding of our miseries by the Gospell , the Spirit of God goes along to sustaine us . The Law finds us dead , and gives us no strength , but leaves a mā cursed stil ; the Gospell likewise findes us dead , but it leaves us not so , and therefore it is called the Ministry of the Spirit ; Received you the Spirit by the Law , or by the Gospell ? Gods blessed Spirit goes together with the sweet message of salvation and eternall life ; and this Spirit doth not onely open our understandings , but incline and bend our wills and aff●ctions to imbrace the truth that is offered . Seing therefore the Spirit which accompanieth the Gospell , is mighty and powerfull in operation , let none pretend impossibility ; for though they finde not the sweet blaze of the Spirit at the first or second hearing ; yet let them still attend upon Grace , waiting at wisdomes gate , and the Angell will come at lenght and stirre the waters ; God will make the m●anes effectuall first or last to those that in truth of heart seeke unto him ; for the Gospell is the Chariot of the Spirit , and the golden Conduit through which the Spirit runnes , and is convayed to us ; therefore if thou wouldest not disobey the Gospell , withstand not the Spirit of God working by the same . Now the Spirit workes with the Gospell by degrees . 1. It bringeth some to be willing to heare the Gospell , who yet presently neglect and dis-regard the the same . 2. Others are more obedient for a time ( as the stony ground ) but because they opened not their hearts to the working of the Spirit onely , but will bee ruled partly by carnall wisedome , and partly by the Spirit , it leaves them at last altogether . 3. But some there are who give up themselves wholly to the government of Christ , to be ruled in all things by his blessd Spirit ; highly esteeming the treasures of heaven , and comforts of a better life , above all the fading outward felicities which this world can afford ▪ who would not to gaine any earthly thing , hurt their consciences , or once defile themselves with unfruitfull workes of darknesse ; fearing lest they should in any thing dishonour Christ , or grive his good Spirit , and to such only hath the Gospell come in power . Therefore I beseech you seriously cōnsider of this truth if you would not disobey the Gospell , disobey not the Spirit accompanying the same ; deale faithfully with your owne soules . Which of you al hath not some time or other had his heart warmed with the sweet motions of Gods Spirit ? Oh doe not resist these holy stirrings within you , give way to the motions of the blessed Spirit of God , second them with holy resolutions to practise the same ; let them sinke deepe into your hearts , roote them there , and never give over the holy meditation of them , till you make them your owne , till you come to see Grace and the state of Christianity to be the most amiable and excellent thing in the world , & sin & carnall courses to bee the most accursed thing in the world , worse than any misery , than any beggery , tormēt , or disgrace whatsoever . Beloved til we have our spirits wrought upon to this high esteeme of good things , & to a base undervaluing of all things else , we shal rebell against Christ first or last : for untill such time as the heart of mā is overpowred with Grace , hee cannot but disobey the Gospel , either by shutting it out altogether , or by making an evill use of what he knoweth ( thereby turning the grace of God into wantonnesse ) or else by revolting from the truth received altogether : When times of temptation come , unfound Christians wil do one of these three , either despise , refuse or revolt from the truth . Therefore I beseech you let your hearts be cast into the mould and fashion of the Gospell of Christ , let it bee soundly bottomed and ingrasted in you , that so you may grow more and more obedient to the truth revealed , and so your end shal not be theirs here , which obey not the Gospell of Iesus Christ. But , how may I come to obey the Gospell ? Begge earnestly of God in the use of the meanes ( else prayer is but a tempting of God ) that thy soule may bee convinced , of what evill is in thee , and what evill is towards thee unlesse thou repent ; Labour for sound conviction ; for you shall not need to stirre up a man that is condemned to seeke out for a pardon , or a man that seeles the smart of his wound to get balme to cure it ; oh no , when our hearts are once truly humb'●d and pearced with a sight of our sinnes , then Christ will bee Christ indeed unto us ; mercy is sweet at such a time , any thing for a Saviour then , and not before . Therefore labour every day to see more and more into the venemous & filthy nature of sin , make it as odious to thy soule as possibly thou canst , hearken to the voyce of conscience , give it full scope to speake what it can , that so thou maist fly to Christ. Consider how God plagueth us in this world for sinne , how it fils us with feares and horrors , causing our consciences to torment us , and fly in our faces ; consider what threatnings are denounced against sinne and sinners , for the time to come . Consider the fearfull judgements of God upon others for sinne , how it cast Adam out of Paradise , the Angels out of heaven , being so offensive to God , that it could no otherwise bee expiated then by the death and blood shedding of the Lord Jesus . I beseech you let your hearts dwel upon these things , and consider with your selves how bitter you have found it to offend God , though now it be a time of mercy . Secondly , cōsider how the Gospell layes open Christ unto us ; this is his cōmandement , that we beleeve in the Lord Iesus ; he that cōmands us to doe no murther , not to ●teale , &c. commands us likewise to beleeve in Christ ; Hee commands us to love our owne soules so much , as to take the remedy which may cure them ; so that now it is our duty to be good to our poore soules , and wee offend God if wee bee not mercifull to our owne soules . Oh what a favour is this , that God should lay a charge upon me no●●o reject my owne mercy , as it is in Ionah , They who follow lying vanities forsake their owne mercies ; If I doe not love my owne soule , and accept of mercy offered , I make God a lyar , and offend his Majesty . Againe , consider how God allures those that might except against mercy ; Alas , I am laden with sinne , ( will some poore soule say ) why , Come unto mee all you that are heavy ●aden , and I will case you . But I have offended God , I have broken my peace , &c. yet I beseech you be reconciled to God , though you have offended , yet there is hope ; do but consider how ready God is to helpe you , how continuall his mercies are , and how he stretcheth out his hands to receive us . Consider further , what a sweet regiment it is to be under Christ as a King , and as an Husband ; will hee not provide for his owne family , for his owne Subjects ? Beloved , it is not meere dominion that Christ stands upon , he aymes at a Fatherly and Husband - like soveraignty for the good of his children and Spouse , it is their welfare he lookes after ; therefore I beseech you be in love with the government of Jesus Christ and his blessed Spirit , oh it is a sweet regiment ; the Spirit of God leades us quietly , inlightning our understandings upon judicious grounds what to doe , by strength of reason altering our natures , and bettering us every way , both in our inward and outward man ; it never leaves teaching and guiding of us till it hath brought us to heaven and happinesse . To conclude , marke what the Apostle saith here , What shall bee the end of those that obey not the Gospell ? ( he cares not what they know ) Many say , we have heard the Word , and wee have received the Sacrament , &c. it is no matter for that , how stands the bent of your soules ? what hath your obedience beene , this is that God lookes after ; every man can talke of religion , but where is the practice ? a little obedience is worth all the discourse and contemplation in the world , for that serves but to justifie Gods damning of us , if we live not answerably : value not your selves therefore by your outward profess ō , neither judge of your estate in grace , by the knowledge of good things ; nothing but the power of godlinesse expressed in our lives , will yeeld reall comfort in the day of tryall . And wee should labour that our obedience bee free and cheerfull , alwayes upon the wing , ( as we say ) for that is Euangelicall obedience ; Gods people under the Gospell are a voluntary ready people , zealo●s of good workes . Oh beloved , did we but consider what GOD hath done for us here , and what hee meanes to doe for us in another world , how would our hearts be inlarged in duty to his Majesty ? did wee but consider of his inestimable love in the Lord Christ , pardoning such wretches as wee are , and not onely so , but accepting our service , and us to life everlasting , taking us from the lowest misery to the highest happinesse ; from the lowest hell to the highest heaven , of traytors to be Sonnes , of slave● to bee heires of the Kingdome , & c ? Oh did wee but seriously consider and beleeve these things , how would they warme our hearts , and make us plyable and constant to every good worke and way ? The Apostle having tasted the sweet favour of GOD in Christ , might well use it as a motive to quicken others , ( I beseech you by the tender mercies of Christ , &c. ) He knew this was a powerfull argument , and if that wrought not upon mens hearts , nothing would . Let our obedience therefore be cheerefull , for now wee are not in the oldnesse of the letter , we have not a Legall Covenant since Christs comming , but wee serve God in the newnesse of the Spirit , ( that is ) cōsidering that the Spirit is given in more plenty since his ascention , wee should bee more spirituall and heavenly in our service of God ; considering that our Head is already entred into that high and holy place , and wee ere long shall bee present with him , having but a spot of time to passe here below , how ready and zealous should wee bee in obedience to Gods will , and not suffer a heavy lumpishnesse and deadnesse of spirit to cease upon us in holy performances : but I hasten to the second Amplification . THE DIFFICVLTY OF SALVATION . SERMON III. If the righteous scarcely be saved , where shall the wicked and ungodly appeare ? BY righteous here , is meant that Euangelicall righteousnesse which wee have in the state of the Gospell , ( namely ) the righteousnesse of Christ imputed to us ; for Christ himselfe being ours , his obedience and all that hee hath , becomes ou●s also ; and whosoever partaketh of this righteousnesse which is by faith , hath also a righteousnesse of sanctification accōpanying the same , wrought in his soule by the Spirit of God , whereby his s●nfull nature is changed and made holy : for if any man be in Christ hee is a new creature . The same Spirit that assures us of our interest in Christ , purifies and clenseth our hearts , and worketh a new life in us , opposite to our life in the first Adam , from whence flowes new workes of holinesse and obedience throughout our whole conversation : There must bee an inward inherent righteousnesse before there can bee any workes of righteousnesse ; an Instrument must bee set in tune before it will make musicke ; so the Spirit of God must first worke a holy frame and disposition of heart in us , before we can bring forth any fruits of holinesse in our lives ; for we commend not the works of grace as we doe the workes of Art , but referre them to the worker : all that flowes from the Spirit of righteousnesse , are workes of righteousnesse . When the soule submits it selfe to the spirit , and the body to the soule , then things come off kindly . Take a man that is righteous by the spirit of God , hee is righteous in all relations , he gives every one his due ; he gives God his due , spirituall worship is set up in his heart above all ; hee gives Christ his due by affiance in him ; hee gives the holy Angels their due , by considering hee is alwayes in their presence , that their eye is upon him in every action he doth , and every duty hee performes ; the poore have their due from him ; those that are in authority have their due ; if he be under any , hee gives thē reverence and obedience , &c. He will owe nothing to any man but love , hee is righteous in all his conversation , he is a vessell prepared for every good worke : I deny not but hee may erre in some particular , that is nothing to the purpose , I speake of a man as hee is in the disposition and bent of his heart to GOD and goodnesse , and so there is a thread of a righteous course , that runs along through his whole conversation ; the constant tenure of his life is righteous ; he hungers and thirsts after righteousnesse , and labors to be more and more righteous still every way , both in justification , that he may have a clearer evidence of that , as also in sanctification , that he may have more of the new creature formed in him , that so hee may serve God better and better all his dayes . Now if this man shall scarcely bee saved , where shall the sinner and ungodly appeare ? where you have two branches . 1. The righteous shall scarcely be saved . 2. The terrible end of sinners and ungodly ; Where shall they appeare , &c. Now in that the righteous man thus described by me , shall scarcely be saved , consider two things . 1. That the righteous shall be saved . 2. That they shall scarcely bee saved . What doe I say , the Righteous shall be saved ? he is saved already ; This day is salvation come to thine house , ( Iaith Christ to Zacheus ) Wee are saved by faith , and are now set in heavenly places together with him ; wee have a title & interest to happinesse already , there remaines onely a passage to the Crowne by good workes . We doe not as the Papists doe , worke to merit that wee have not , but wee doe that wee doe in thankfulnesse for what we have : because we know we are in the state of salvation , therefore wee will shew our thankfulnesse to God in the course of our lives . How can we misse of salvation when we are saved already ? Christ our Head being in heaven , will draw his body after him ; What should hinder us ? the world ? Alas , wee have that faith in us which overcometh the world ; as for the flesh , you know what the Apostle saith , Wee are not under the law , but under grace ; the spirit in us alwayes lusteth against the flesh , and subdues it by little and little ; neither can Sathan or the gates of hell prevaile against us , for the grace we have is stronger then all enemies against us . GOD the Father is our Father in Christ , and his love and gifts are without repentance ; when once we are in the state of salvation , Hee will preserve us by faith to salvation ; and wee are knit to God the Sonne , who will lose none of his members , the marriage with Christ is an everlasting union , whom he loves he loves to the end . As for God the Holy Ghost , ( saith Christ ) I will send the Comforter , and hee shall bee with you to the end : The blessed Spirit of God never departs ●here hee once takes up his lo●ging : there is no question therefore of the salvation of the righteous , they are as it were saved already . Let this teach us thus much , that in all the changes and alterations which the faith of man is subject unto , hee is sure of one thing , all the troubles , and all the enemies of the world shall not hinder his salvation ; If it bee possible the Elect should bee deceived , but it is not possible . Oh what a comfort is this , that in the midst of all the oppositions and plottings of men and Devils , yet notwithstanding some what we have that is not in the power of any enemy to take from us , nor in our owne power to lose , namely our salvation ; set this against any evill whatsoever , and it swallowes up all . Put ca●e a man were subject to an hundred deaths one after another , what are all these to salvation ? Put case a man were in such griefe that hee wept teares of blood ; alas , in the day of salvation all teares shall be wiped from his eyes . Set this ( I shall be saved ) against any misery you can imagine , and it will unspeakably comfort and revive the soule beyond all . But it is here said , hee shall scareely be saved . This is not a word of doubt , but of difficulty ; it is not a word of doubt of the event , whether hee shall be saved or no , ( there is no doubt at all of that ) but it is a word of difficulty in regard of the way and passage thither , so it is here taken , which leads mee to a second point , that the way to come to salvation is full of difficulties . Because there is much adoe to get Lot out of Sodome , to get Israel out of Egypt , it is no easie matter to get a man out of the state of corruption ; oh the sweetnesse of sinne to an unregenerate man , oh how it cuts his very heart , to thinke what pleasures and what profits , & what friends , and what esteeme amongst men he must part withall ; what a doe is there to pull him out of the kingdome of Sathan , wherein the strong man held him before ? Againe , it is hard in regard of the sin that continually cleaves to them in this world , which doth as it were shackle them , and compasse them about in all their performances , They would doe well but sinne is at hand ; ready to hinder & stop them in good courses , so that they cannot serve God with such cheerfulnesse and readinesse as they desire to doe ; Every good worke they doe , it is as it were pulled out of tho fire ; they cannot pray but the flesh resists , they cannot suffer but the flesh drawes back ; in all their doing and suffering they carry an enemy in their owne bosomes that hinders them : Beloved , this no small affliction to Gods people ; how did this humble Paul when no other affliction laid upon him ; Oh wretched man that I am , who shall deliver me from this body of death ? it was more troublesome to him than all his irons , and pressures whatsoever . Besides , it is a hard matter in regard of Sathan , for hee is a great enemy to the peace of Gods children ; when they are once pulled out of his kingdome , hee sends flouds of reproaches and persecutions after them , and presently sends hue and crie as Pharaoh after the Israelites , oh how it spights him ? What ? shall a piece of dust and clay bee so neare God , when I am tumbled out of heaven my selfe ? though I cannot hinder him from salvation , I will hinder his peace and joy , he shall not have heaven upon earth , I will make him walke as uncomfortably as I can ; thus the Devill as hee is a malignant creature , full of envy against Gods poore Saints , so hee is a bitter enemy of the peace and comfort which they enjoy , and therefore troubles them with many temptations from himselfe and his instraments , to interrupt their peace , and make the hearts of Gods people sad all he can . Thē by reason of great discouragement & il usage which they finde in the world form wi●ked men , who are the Devils pipes , ledd with his spirit to vexe and trouble the meeke of the earth ; ( for though they thinke not of it , Sathan is in their divellish natures ) hee joynes and goes along with their spirits in hating and opposing the Saints of God : for indeed , what hurt could they doe but by his instigation ? How are good men despised in the world ? How are they made the onely Butt to shoot at ? Alas beloved , wee should rather incourage men in the waies of holinesse ; wee see the number of such as truly feare God is but small , soone reckoned up , they are but as grapes after the vintage , or a few berryes after the shaking ; one of a City , two of a Tribe , they have little incouragement from any , but discouragements on all sides . Besides this , Scandall makes it a hard matter to bee saved ; to see evill courses and evill persons flourish and counten anced in the world ; Oh it goes to the heart of Gods people , & makes them slagget at Gods providence ; it is a bitter temptation and shakes the faith of holy men as wee see Psal. 73. Againe , it makes the heart of a good Chris●ian bleed within him , to see scandalls arise from professors of the Gospell , when they are not so watchfull as they should bee , but bring a reproach upon Religion by their licentious lives . Yea Gods children suffer much for their friends , whose wicked courses are layd to their charge , and sometimes , even by their friends for whilest they live here , the best of all are subject to some weakenes or other , which causeth even those that are our in●ouragers through jealousy or corruption , one way or another , to dishearten and trouble us in the way to heaven . This likewise makes the way difficult , we are too to apt to offend God daily , giving him just cause to withdraw his spirit of comfort from us ▪ Which makes us goe mourning all the day long , wanting those sweet refreshments of spirituall joy and peace wee had before ; the more comfort Gods child hath in communion with God , the more hee is grieved when hee wants it ; When Christ wanted the sweet solace of his Father upon the Crosse , how did it trouble him ? My ●od , my God , why hast thou for saken mee ? How did hee sweate water and bloud in the garden , when hee felt but a little while his Fathers displeasure for sinne ? Thus is it with all Gods children , they are of Christs minde in their spirituall desertions . And when they have gotten a little grace how difficult is it to keepe it ? to keepe our selves in the sense of Gods love ? To manage our Christian State aright ? to walke worthy of the Gospell , that God may still doe us good and delight to bee present with us ? What a great difficulty is it to bee alwaies striving against the Streame , and when wee are cast backe , to get forward still , and not bee d●scouraged till wee come to the haven ? None comes to heaven , but they know how they come there . Now God will have it thus to sweeten heaven unto us ; after a conslicting life peace is welcome , heven is heaven indeed after trouble ; wee can relish it then . Because God will discard hypocrites , in this life ; who take up so much of Religiō , as stands with their case and credit in the world , avolding every difficulty which accompanyes go●linesse , but so they may swimme two wayes at once , goe on in their lusts still and bee religious withall , this they approve of ; therefore God will have it a hard matter to bee saved to frustrate the vaine hopes of such wretches ▪ Alas , it is an easy matter to bee an hypocrite , but not to live godly . If the righteous bee saved with much adoe , then never enter upon the profession of Religion with vaine hopes of ease and pleasure , that it shall be thus and thus with thee &c. herein thou doest but delude thy owne soule , for it wil prove otherwise Forecast therefore what will fall , and gett provision of grace before hand to sustaine thee . As if a man were to goe a dangerous journey , hee provides himselfe of weapons pons and cordialls and all the incourage●ents he can least hee should faint in the way ; where . as hee that walkes for his pleasure provides nothing , hee cares not for his weapon or his cloake , because if a storme comes hee can runne under shelter or into a house &c. He that makes Religion a recreation can walke a turne or two for his pleasure , and when any difficulty arises , can retire and drawe in his hornes againe . An hypocrite hath his reservations and politike ends , and therefore what needs hee any great provision to support him when he knows how to winde out of trouble well enough , rather then to stand couragiously to any thing . But a true Christian that makes it the maine work of his life to please God , armes himself for the worst that can befall him , and will be saved through thicke or thinne , smooth or rough , whatsoever comes on it , so God will save his soule hee cares not ; but rejoyceth ( with Paul ) if by any mean●s he can attain the resurrectiō of the dead , by any meanes , it is no matter what ; Let fire and fagott meete with him , yet hee is resolved not to retire for any trouble or persecution whatsoever that standes betweene him and happinesse . Hee is purposely armed to breake through every opposition to the best things and what ever may separate his soule from the favour of God. I beseech you beloved think of these things , and let it bee your wisedome to make the way to heaven as easy as you can ; to this end begge the Spirit of Christ , you know the holy spirit is full of life and strength , it is a spirit of light and comfort and whatsoever is good ; the spirit of God is like the winde ; as it is subtle in operation and invisible , so it is strong and mighty , it beares all before it ; Oh therefore gett this blessed spirit to inlighten thee , to quicken thee , to support thee , &c. and it will carry thy soule couragiously along , above all oppositions and discouragements whatsoever in the way to happinesse . Get likewise the particular graces of the Spirit , which will much cheere thee in thy Christian course ; above all labour for a spirit of humility ; an humble man is sit to doe or suffer any thing ; a proud man is like a gouty hand , or a swelled arme , unfit for any Christian performance , he is not in a state to doe good ; but an ●ūble mā is thankfull that God will honour ●im so farre as to let him suffer for the cause of Christ ; hee is wondrous empty and vile in his owne eyes , and admires why God should reserve such infinite matters for so base a worme as hee is . When Christ would have us take his yoake upon us , he advises us to learne of him to be meeke and lowly , &c. Some might say , This yoake is heavy , it will pinch mee and gall me : No , saith our Saviour , it shall bee very light and easie ; but how shall I get it to be so ? Why , get but an humble and meeke spirit , and that will bring rest to your soules . Againe , labour for a spirit of love ; Love is strong as death ; it will carry us through all . The love of Christ in the Martyrs when the fire was kindled about them , made them despise all torm●nts what soever : this will warme our hearts , and make us goe cheerfully to worke . Let but a spirit of love be kindled in Gods childe , and it is no matter what he suffers ; cast him into the fire , cast him into the dungeon , into prison , whatsoever it bee , hee hath that kindled in his heart , which will make him digest any thing . We see the Disciples when they had the spirit of Christ within them , to warme their hearts , what cared they for whipping or Stockes , & c ? You see even base carnall love will make a man indute poverty , disgrace , what not ? and shall not this fire that comes from heavē , when it is once kindled in our hearts prevaile much more ? what will make our passage to heaven sweete if this will not ? Nothing is grievous to a person that loves . Exercise your hope likewise , set before your eyes the crowne and kingdome of heaven , those admirable things contained in the Word of GOD , which no tongue can ●xpresse ; let hope feed upon these de●cates , cast Anchor in heaven , and see if it will not make thee goe on cheerefully in a Christian course ? Faith will overcome the world , all the snares of prosperity that would hinder us on the right hand . Faith , it presents things of a higher nature to the soule , better than they ; faith likewise overcomes temptations on the left hand , all terrours and discomforts whatsoever , it considers these are nothing to the terrour of the Lord ; therefore faith is called the evidence of things not seene , because it presents things that are absent as present to the soule : If life and happinesse be once truly presented to our hearts , what can all the world doe to hinder our passage thither ? Lastly , we should much endeavor the mortifica●●ō of our lusts ; for what is it that makes the way to heaven irk some unto us : Is it not this corrupt and proud flesh of ours ? which will indure nothing , no not the waight of a straw , but is all for ease and quiet , &c. It is not duty which makes our way difficult , for it was meate and drinke to Christ to doe the will of his father . Why is it not so with us ? Because he was borne without sinne , when Sathan came he found nothing ( of his owne ) in him ; but when hee sollicites us , hee findes a correspondency betwixt our corrupt hearts and himselfe , whereby having intelligence what we haunt , & what we love , he will be sure to molest us : the lesse wee have of the workes of Sathan in us , the lesse will bee our trouble ; and the more wee doe the will of God , and strive against our corruptions , the more will make holy duties delightfull to us ; but if wee favour and cherish corruption , it will make Religion harsh ; for the wayes of wisedome are wayes of pleasure in themselves , and to the regenerate , &c. I come now to the second clause . Where shall the sinner and ungodly appeare . By sinner he meanes him that makes a trade of sinne , as wee say , a man is of such a trade , because he is daily at worke of it , and lives by it ; so a man is a trader in sinne , that lives in corrupt courses ; for it is not one act that denominates a sinner , but the constant practice of his life . Now this q●estion , Where shall the ungodly appeare , implyes a strong denyall , He shall bee able to appeare no where , especially in these three times . 1. In the day of publike calamity , when God judgements are abroad in the world ; the wicked are as Chaffe before the winde , as waxe before the Sun , as stubble before the fire : when God comes to deale with a cōpany of gracelesse wretches , how will he consume and scatter them , and sweep them away as dung from the face of the earth ? he will universally make a riddance of them all at once : where shall a Naball stand when judgement comes upon him ? alas , his heart is become a stone ; Where shall Balthazar appeare whē he sees a hand-writing upon the wall ? Oh how the wicked tremble and quake when G O D comes to judge them in this world , though they were a terrour to others before ? But where shall they stand in the houre of death ? when the world can hold them no longer , when friends shal forsake them , when GOD will not receive them , when Hell is ready to devour them , &c. And lastly , Where shall the sinner appeare at the day of judgement , that great and terrible day of account , when they shal see al the world in a combustion roūd about them , and the Lord Jesus comming in flaming fire , with his mighty Angels , to take vengeance on such as obey not the Gospell ? how will they then call for the Mountaines to cover them , and the Hills to fall upon them to hide them from the face of him that sitteth on the Throne , and from the wrath of the Lambe , &c. Beloved , I beseech you let the meditation of these things sinke deepe into your hearts , dwell upon them , remember that they are matters which neerly concerne your soule , and no vaine words touching you and your welfare . THE SAINTS SAFETY IN EVILL TIMES . SERMON IIII 1 PET. 4. 19. Wherefore let them that suffer according to the will of God commit their so●les to him in well doing , as to a faithfull Creator . THough Divinity be cleare in other differences from carnall or naturall reasons ; yet it hath hom●geniall reasons and grounds Of its owne , whence come inserences as naturall as for the tree to beare fruit , or the Sunne to shine ; so upon the former divine grounds ( for it is a matter of suffering wherein wee must have pure Divinity to support our soules ) The Aposlle comes to bring a spirituall inference sutable to the same , in the words read unto you : Wherefore concluding all to bee true that was said before , Let them that suffer , &c. Wherein consider , 1. That the state and condition of Gods children is to suffer . 2. The dispensation of that suffering , ( they suffer not at all adventures , but ) according to the will of GOD. 3. Their duty in this estate , namely , to commit the keeping of their soules to God. In the duty we have these particulars comprehended . 1. An action , To commit . 2. An object , what wee must commit , the soule . 3. The person to whom , to God. 4. The maner , in well doing . Lastly , the reason which should move us hereunto , implyed in these words , as unto a faithfull Creator . Whatsoever may support the doubting of a godly man in any trouble , and inforce upon him this duty of committing his soule to God , is briefly coprised in this , that God stands in that near relatiō of a Creator , yea , of a faithfull Creator to us ; this is the scope of the words . Observ. 1. That the state of Gods children is to suffer , yea , to suffer of God , for sometimes hee seemes to bee an enemy to his dearest servants , as unto Iob ; but chiefly they are in a militant estate and condition here . Because they live among those that they cannot but suffer from wheresoever they live : Suppose they live among Christians , yet there are many Christians in name , that are not so in deed , there hath beene secret underminers in all ages , and what else may they looke for but suffering from these ? All that ever truly ●eared GOD , and made conscience of their wayes , have found afflictions among false brethren : It was never heard of that a Sheepe should pursue a Wolfe . They must suffer also in regard of themselves , for the truth is , the best of us all have many lusts to be subdued , and a great deale of corruption to bee purged out , before wee can come to heaven , that pure and holy place , into which no uncleane thing can enter . Though a Garden he never so fruitfull , yet after a showre it will need weeding ; so after long peace the Church of God gathers Soyle , and needes clensing . But some carnall wretch will say , I thanke God I never suffered in my life , but have enjoyed peace and prosperity , and my hearts content in every thing . Then suspect thy selfe to bee in a bad estate , for every true Christian suffers in one kinde or other , either from without or within ; sometimes Gods children are troubled more with corruption than with affliction ; at other times their peace is troubled both with corruption within , and with affliction without ; at the best they have sufferings of sympathy . Shall the members of Christ suffer in other countries , and wee professe our selves to bee living members , and yet not sympathize with them ? wee must bee con●●rmable to our Head , before wee can come to heaven . But the dispensation of our suffering is according to the will of God , where note two things . 1. That its Gods will be should suffer . 2. When we suffer we suffer according to his will. To passe briefly over these , as not being the thing I ayme at . Gods will concerning our suffering is permissive in respect of those that doe us harme , but in regard of our patient enduring injuries , it is his approving and commanding will ; wee are enjoyned to suffer , and they are permitted to wrong us . It seemes then there is some excuse for those that persecute the Saints , they doe but according to Gods will , and if it bee so who dares speake against them ? It is not Gods cōmanding will , but his suffering will ; hee useth their malice for his owne ends ; God lets the rayne loose upon their neckes ; as a man is said to set a dogg upon another when he unlooseth his chaine ; so God is said to command them , when hee lets them loose to doe mischiese ; they are full of malice themselves , which God useth as Physitians doe their poyson to cure poyson ; God and they goe two contrary wayes , as a man in a shipp walkes one way , but is carryed another . In the death of Christ the will of Iudas and the rest went one way , and Gods will another ; so in all our sufferings , when God useth wicked men , their will is destructive and hostile , but Gods will is cleane otherwise , ayming at the good of his people in all this . Nebuchadnezar did the will of God in carrying the people captive , how ever he thought not so . Every sinful wretch that offers violēce to the poor Saints , imagine they do God good service in it , when as indeed they doe but execute the malice and venome of their owne hearts . In the highest heavens ( as they say in Philosophy ) the first thing moved is by a violent motion ; the Sunne is carried about the heavens violently , against its owne proper motion , which inclines to a cleane contrary course ; so GOD dealeth with wicked men , hee carries them they know not whither ; they are set to doe mischiefe , and God useth their sinfull dispositions for his owne ends , which plainly shewes , that God is without all fault , and they without all excuse . But observe further , that we never suffer but when God will ; and beloved , his will is not , that wee should alwayes suffer : ( though generally our estate be so in one kinde or other ) God is not alwayes chiding , but hath times of breathing and intermission , which hee vouchsafes his children for their good . Hee knowes if we had not some respite , some refreshment , wee should soone be consumed and brought to nothing : The Lord knowes whereof wee are made , and considers wee are but dust ; therefore he saith , Though for a season you are in heavinesse , yot rejoyce , &c. And this the Lord doth o●t of mercy to his poore creatures , that they might not sinke before him , but gather strength of grace , and bee the better fitted to beare further crosses afterwards . You know , Acts 9. after Sauls conversion , when hee was become a Paul , then the Church had rest , and increased in the comforts of the Holy Ghost ; God gives his people pauzing times , some lucida intervalla ; our time of going into trouble is in Gods hands ; our time of abiding trouble is in Gods hand , our time of comming out is in gods hands : As in our callings hee preserves our going our and our comming in , so in every trouble that befals us wee come in and tarry there , and goe out of the same when hee pleaseth . Hee brings us to the fire as the Goldsmith puts his metals , and holds them there , till he hath refined them , & purged out the drosse , and then brings them out again , Our times ( as David saith excellently ) are in thy hands , O Lord. Beloved , if our times were in our enemies hands , we should ●ever come out ; if they were in our owne hands , wee would never stay in trouble , but come out as soone as wee come in ; nay , we would not come into trouble at all if we could chuse . Beloved , every thing of a Christian is deare unto God , his health is precious , his blood is precious , especially precious to the Lord is the death of his Saints : Doe you thinke therefore he will let them suffer without his will ? No , hee will have a valuable consideration of all those that are malignant Persecutors of his people , at last ; and it is for matters better than life that God lets his children suffer here ; for alas , this life is but a shaddow , as it were nothing ; God regards us not as we are in this present world , but as strang●rs ; therefore hee suffers us to sacrifice this life , upon better termes than life , or else he would never let us suffer for his truth , and seale it with our dearest blood , as many of the Saints have done . I beseech you therefore , considering all our sufferings are by the appointment and will of God ; let us bring our soules to an holy resignation unto his Majesty , not looking so much to the grievance wee are under , as to the hand that sent it ; wee should with one eye consider the thing , with another eye the will of GOD in the same . When a man considers , I suffer now , but it is by the will of God , he puts me upon it , how cheerfully will such a one commit his soule to the Lord ? It is as hard a matter to suffer Gods will , as to doe his will ; Passive obedience is as hard as active ; in the active , we labor that what we doe may please God , in the Passive we must indeavor that what hee doth may please us ; our hearts are as untoward to the one as to the other ; therefore let us begge of GOD to bring our wils to the obedience of his blessed will in every thing : Would you have a patterne of this ? Looke upon our blessed Saviour , to whom wee must bee comformable in obedience , if ever wee will be conformable in glory : Loe I come ( saith hee ) I am ready to doe thy will O Lord ; what was the whole life of Christ , but a doing and a suffering of Gods will ? Behold , it is written in the Volume of thy Booke , that I should doe thy will ; and here I am ready prest for it . It should he therefore the disposition of all those that are led by the spirit of Christ , ( as all must bee that hope to raigne with him ) to bee willing to suffer with Christ here , and say with him , Lord , I am here ready to doe and suffer whatsoever thou requirest ; when once wee are brought to this , all the quarrell is ended betweene God and us . I come now to that which I chiefly intend , which is the Christians Duty . Let him commit his soule to God in well doing ; wherein observe . 1. The manner how hee must commit , in well doing . 2. What , his soule . 3. To whom , to God. 4. The reasons moving , implyed in these words , as unto a faithfull Creator . Now this well doing must bee distinguished into two times . 1. Before our suffering ; when a sonne of belial shall offer violence to a poore Saint of God , what a comfort is this , that hee suffers in well doing ; Oh beloved , wee should so carry our selves that none might speak evil justly against us , that none , unlesse it were wrongfully might doe us hurt ; we should be in an estate of well doing continually in our generall and particular callings , wee must not goe out of our spheare , but serve God in our standings , that if trouble comes it may finde us in a way of well pleasing , either doing workes of charity , or else the workes of our particular calling , wherein God hath set , us ; In all that befals thee looke to this , that thou suffer not as an evill doer . So likewise in suffring wee must commit our soules to God in well doing in a double regard . 1. Wee must carry our selves generally well in all our sufferings . 2. In particular , Wee must doe well to them that doe us wrong . First , I say , in affl●ction our carriage must bee generally good in respect of God , by a meeke behaviour under his hand , without murmuring against him . 2. In regard of the cause of God , that wee betray it not through feare or cowardise , through base aymes and intentions , &c. but indeavour to carry it with a good conscience in all things ; when wee make it cleare by managing any thing , that wee are led with the cause and conscience of our duty , it works mightily upon them that wrong us . 1. It winnes those that are indifferent ; and , 2. Cōfounds the obstinate , and stops their mouthes . Therefore let us carry our selves well , not onely before , but in suffering ; we may not fight against them with their owne weapons , ( that is ) be malicious as they are malicious , and raile as they raile : Beloved , this is as if a man should see another drinke poyson , and hee will drinke too for company ; he is poysoned with malice , and thou to revenge thy selfe , wilt bee poysoned too . What a preposterous course is this ? Ought wee not rather to behave our selves as befits the cause of Christ , as becomes our Christian profession , and as befits him whose children wee are . Wee should have an eye to God , and an eye to our selves , and an eye to others , and an eye to the cause in hand , so wee shall doe well . Wee must not commit our soules to God in idlenesse , doing nothing at all , nor yet in evill doing , but in well doing ; We must have a care ( if wee would suffer with comfort ) not to study how to avoid suffering by trickes , so to hurt the cause of Christ ; this is to avoid suffering , by sinne , to leape out of one danger into another . Is not the least evil of sinne worse than the greatest evill of punishment ? What doth a man get by pleasing men to displease God ? perhaps a little ease for the present . Alas , what is this to that unexpressible horrour and despaire , which will one day seise upon thy soule eternally for betraying the blessed cause and truth of Christ ? How can wee expect God should own us another day , when we will not owne him in his cause , and his members , to stand for them now ; thinke on that speech of our Saviour , Whosoever shall be ashamed of me , or of my words in this adulterous and sinfull generation , of him shall the Sonne of man be ashamed when hee commeth in the glory of his father . Therefore avoid not any suffering , by sinne ; see how blessed S. Paul carried himselfe in this case , The Lord ( saith he ) hath delivered me , and will deliver mee ; from what , from death ? no , from every evill worke . What , will God keepe him from evill sufferings ? No , for immediately after , he was put to death ; what then ? why hee will preserve mee from every evill worke , that is , from every sinfull act , which may hurt the cause of Christ , or blemish my profession ; this was it Paul chiefly regarded ; not whether hee will preserve mee from death or trouble , I leave that to him ; but this I hope and trust to , that he will preserve me frō every evill work to his heavenly kingdome . Thus should it bee with every Christian in the cause of religion , or in a cause of justice , &c. for there is not any good cause but it is worth our lives to stand in , if wee bee called to it ; It is necessary wee should be just , it is not so necessary wee should live ; A Christians main care is how to doe well , and if hee can goe on in that course , he is a happy man. But I cannot doe well , but I shall suffer ill . Labour therefore to carry thy selfe well in suffering evill ; not only in the generall , but even in particular towards those persons that doe thee wrong ; endeavour to requite their evill with good ; there is a great measure of selfe-deniall required , to bee a Christian , especially in matter of revenge , to pray for them that carseus , to doe good to them that persecute us , &c. and so heape coales of fire upon our enemies heads . How is that ? There are , 1 Coales of Conversion . 2. Coales of Confusion . You know Coales doe either melt or consume ; if they belong to God wee shall heape coales of fire to convert them , and make them better by our holy carriage in suffering : If they bee wicked gracelesse wretches , we shall heape coales of fire to consume them ; for it will aggravate their just damnation , when they doe ill to those that deserve wel of them . Some will say , Christianitie is a strange condition , that enforceth such things upon men , that are so contrary to Nature . It is so indeed , for we must be new moulded before ever wee can come to heaven ; wee must put off our whole selfe , and he is gone a great way in Religion , that hath brought his heart to this passe : None ever overcame himselfe in these matters out of religious respects , but hefound a good issue at last . It is a sweet evidence of the state of grace , ( none better ) when a man can love his very enemies , and those that have done him most wrong ; it is an argument , that such a man hath something above nature in him . What is above nature if this bee not , for a man to overcome himselfe in this sweet appetite of revenge ? Revenge is most naturall to a man , it is as Sugar , ( as the Heathen saith ) and for a man to overcome himselfe in that , it argues the power of grace and godlinesse in such a one . As Christianity is an excellent estate , an admirable advancing of a man to a higher condition , so it must not seeme strange for those that are Christians , to bee raysed to a higher pitch of soule then other men . S●e how our Saviour dealt in this particular , Father , forgive them , they know not what they doe ; and so likewise Stephen , ( being led by the same spirit of Christ ) desired God not to lay this sinne to their charge ; and so all the Martyrs in the first state of the Church , ( when the blood of Christ was warme , and the remembrance of Christ was fresh ) were wont to pray for their enemies , committing their soules to God in well doing . I beseech you let us labour by all meanes possible to bring our hearts hereunto , if any thing overcome , this will doe it , to suffer well . The Church of God is a company of men that gaine and overcome by suffering in doing good : Thus the Dove overcomes the Eagle , the Sheepe overcomes the Wolfe , the Lambe overcomes the Lyon , &c. It hath beene so from the beginning of the world , meeke Christians by suffering quietly , have at length overcome those that are malicious , and have gained evē their very enemies to the love of the truth . What shal wee thinke then of the greatest part of the world , who never thinke of suffering , ( which is the first lesson in Christianity ) but study their ease and contentment , accounting the blessed Martyrs too prodigall of their blood , &c. Others there are , who if once they come to suffer , presently fall to shifting and plotting , how to get forth againe by unlawfull meanes , oftentimes making shipwracke of a good conscience , and dishonouring the Gospell of God. I beseech you consider these things . Every man would have Christ , and bee religious , so long as they may enjoy peace and quietnesse ; but if once trouble or persecution arises , then farewel religion , they cast off their profession then . I wish this were not the case of many seeming Christians in these our dayes . But suppose a man carry himselfe ill in suffering ? There is not the least promise of comfort in Scripture to such a man , unlesse hee returne , and seeke the Lord by timely repentance , for all incouragement is to well doing : Oh what a pittifull thing is it for the soule to bee in such a state , as that it dares not commit it selfe to God ? A man in evill doing cannot goe home to his owne conscience for comfort , nor have any inward peace in the least action he performes , so long as hee doth it with false aymes , and carnall affections , &c. who would deprive himselfe of the comfort of suffering in a good cause for want of integrity ? I beseech you therefore carry your selves well in any thing you either doe or suffer , otherwise no blessing can bee expected ; for we tempt the Lord , and make him accessary to us , when we commit our soules to him in ill doing : Even as your Pirates and other Miscreants in the world , that will robbe , and steale , and doe wickedly , and yet pray to G O D to blesse them in their base courses ; what is this but to make G O D like themselves , as if hee approved their thest and horrible blasphemy ? But what must wee commit to God in well doing ? the keeping of our so●les : The soule is the more excellent part , witnesse he that purchased the same with his dearest blood ; What will it profit a man ( saith our Saviour ) to gaine the whole world and lose his owne soule ? who could know the price of a soule better than hee that gave his life for redemption of it ? yea , if the whole world were layd in one ballance and the soule in another , the soule were better than all . Therefore whatsoever estate thou art in , let thy first care be for thy soule , that it may goe well with that . You know in any danger or combustion , ( suppose the firing of an house ) that which a man chiefly lookes after is his Iewels and precious things , I have some wealth in such a place , if I could but have that I care for no more , let the rest goe : So it is with a Christian , whatsoever becomes of him in this world , hee lookes to his precious soule , that that may bee layed up safely in the hands of God. Suppose a man were robbed by the high way , and had some speciall jewell about him , though every thing else were taken a way from him , yet so long as that is lest , he thinkes himselfe a happy man , and saith , they have taken a way some luggage , but they have lest me that which I prize more than all : so it is with a Christian , let him bee stripped of all hee hath , so his soule bee not hurt , but all safe and well there , hee cares not much . But what should wee desire our soules to bee kept from in this world ? From sinne and the evill consequents thereof . Beloved , we have great neede our soules should be kept by God , for alas , what sinne is there but wee shall fall into it , unlesse God preserve us in peace and comfort , and assurance of a better estate ; what would become of our poore soules if wee had them in our owne keeping ? Achitophell had the keeping of his owne soule , and what became of him ? first , hee did runne into the sinne of Treason , and afterwards ( being a wicked Politician , and an Atheist having no delight in God ) was the executioner of himselfe . We shall bee ready ( as Iob saith ) to teare our owne soules if God hath not the keeping of them ; wee shall teare them with desperate thoughts , as Iudas , who never committed his soule to God , but kept it himselfe , and wee see what became of him . The Apostle bids us goe to God in prayer , and committing our soules to him , to keepe from sinne , despaire , distrust , and all spirituall evill whatsoever , and then the peace of God which passeth all understanding ( as the word in the Originall is ) shall guard our soules in Christ ; our soules have need of guarding , and we of our selves are not sufficient to doe it , therefore wee should commit them unto God , for except hee preserve us wee shall soone perish . I am ashamed to speake of it , and yet notwithstanding the courses of men are such , that they inforce a man to speak that which hee is even ashamed of ; What doe I speake of committing your soule● to God , when many thousands in the world live as if they had no soules at all ? I am perswaded that your common swearers , & prophane wretches , who wrong their soules to pleasure their bodies , and prostitute both body and soule , and all to their base lusts , thinke for the time that they have no soules , they thinke not that there is such an excellent immortall substance breathed into them by God , which must live for ever , in eternall happinesse or endlesse misery ; Did they beleeve this they would not wound and staine their precious soules as they doe , they would not obey every base lust out of the abūdance of prophancnes in their hearts , even for nothing , as many notorious loose persons doe : Oh could wee but get this principle into people , that they have immortall soules which must live for ever , they would soone bee better than they are ; but the Devill hath most men in such bondage , that their lives speake that they beleeve they have no soules , by their-ill usage of them . But must wee not commit our bodies and our estates to God , as well as our soules ? Yes , all wee have , for that is onely well kept , which G O D keepes , but yet in time of suffering we must be at a point with these things ; if God will have our liberty , if hee will have our wealth , if he will have our life and a●● , wee must hate all for Christs sake ; but wee must not bee at such a point with our soules , wee must keepe them close to God , and desire him to keepe them in well doing . Suppose it come to an exigent , that wee must either sinne and hurt our soules , or else lose all our outward good things . We must desire God to preserve our soules , whatsoever becomes of these ; our principall care must bee that that bee not blemished in the least kinde ; for alas , other things must bee parted with first or last , this bodie of ours , or whatsoever is deare in the world must bee stripped from us , and layed in the dust ere long . But here is our comfort , though our body be dead , yet our soules are themselves still ; dead S. Paul is Paul still : our body is but the case or tabernae le wherein our soule dwels ; especially a mans selfe is his soule , keepe that and keep all . I beseech you therefore , as things are in worth and excellency in Gods account , let our esteeme bee answerable : you have many complements in the world , how doth your body , &c. meere complements indeed , but how few will enquire how our soules doe , alas , that is in poore case ; the body perhaps is well looked unto , that is cloathed , and care taken that nothing bee wanting to it , but the poore soule is ragged and wounded , and naked ; Oh that men were sensible of that miserable condition their poore soules are in ? Beloved , the soule is the better part of a man , and if that miscarries , all miscarries ; if the so●le bee not well , the body will not continue long in a good estate . Bernard saith sweetly , Oh body , thou hast a noble guest dwelling in thee , a soule of such inestimable worth that it makes thee truly noble ; what soever goodnesse and excellency is in the body , is communicated from the soule ; when that once departs , the body is an unlovely thing , without life or sense , the very sight of it cannot bee indured of the dearest friends : What an incredible basenesse is it therefore , that so precious a thing as the soule is , should serve these vile bodies of ours ; Let the body stay its leisure ; the time of the resurrection is the time of the body ; in this life it should bee serviceable to our soules in suffering and doing whatsoever God cals us unto ; Let our bodies serve our soules now , and then body and soule shall for ever after bee happy ; whereas , if wee , to gratifie our bodies doe betray our soules , both are undone . Beloved , the Devill and devilish minded men ( acted with his spirit ) have a speciall spight to the soule : Alas , what doe they ayme at in all their wrongs and injuries to Gods children ? Doe they care to hurt the body ? indeed they will doe this rather than nothing at all ; they will rather play at small game than sit out : the Devill will enter into the Swine , rather than stand out altogether ; some mischiefe hee will doe however ; but his maine spight is at the soule , to vexe and disquiet that , and taint it with sinne all he can . Considering therefore that it is Sathans ayme to unloose our hold from God , by defiling our soules with sinne , so to put a divorse betwixt his blessed Majesty and us ; oh let it be our chiefe care to see to that which Sathan strikes at most . Hee did not so much care in Iobs trouble for his goods , or for his house , or children , &c. alas , he aymed at a ●urther mischiefe than this , his plot was how to make him blaspheme and wound his soule , that so there might be a difference betwixt God and him : Hee first tempts us to commit sinne , and afterwards to despaire for sinne . But to whom must the soule be committed ? Commit the keeping of your soules to God ; Indeed hee onely can keepe our soules ; wee cannot keepe them our selves , neither can any thing else in the world doe it . Some when they are sick will commit themselves to the Physitian , and put all their trust in him ; when they are in trouble they will commit themselves to some great friend ; when they have any bad naughty cause to mannage , they will commit themselves to their purse , and thinke that shall beare them out in any thing ; one thinkes his wit and policy shall secure him , another that his shifts may shelter him , &c. and indeed the heart of man is so full of Atheisme , that it can never light upon the right object , to trust God alone , untill it sees every thing else faile , as being insufficient to support the soule , or to yeeld any solid comfort in times of extremity and distresse . But why must wee commit our soules to God ? Because he is a faithfull Creator : Whence observe , That the soule of man being an understanding Essence , will not bee satisfied and setled without sound Reasons : Comfort is nothing else but reasons stronger than the evill which doth afflict us ; when the reasons are more forcible to case the minde , then the grievance is to trouble it : It is no difficult matter to commit our soules to God , when wee are once perswaded that hee is a faithfull Creator . A man commits himselfe to another man , & hath no other reason for it , but onely he is perswaded of his ability and credit in the world , that hee is a man of estate and power to doe him good ; so it is in this businesse of Religion , our soules are carryed to any thing strongly , when they are carryed by strong reasons ; as in this particular of trusting God with our soules , when wee see sufficiēt reasons inducing thereto , we easily resigne them into his hands : This shewes , that Popery is an uncomfortable Religion , which brings men to despaire ; they have no reason for what they maintaine : What reason can they give for their doctrine of doubting , transubstantiation , perfect obedience to the law , &c. these are unreasonable things , the soule cannot yeeld to such absurdities , it must have strong reasons to stablish it , as here , to cōsider Godas a faithful Creator , &c. there is something in God to answer all the doubts and feares of the soule , and to satisfic it in any cōdition whatsoever . This is the very foundation of Religion ; not that any worth can accrue to the Creator from the creature , but that there is an All sufficiency in the Creator to releive the poor creature . If a man consider in what order God created him , it will make him trust God ; Paradise and all in it were ready for him so soone as hee came into the world . God created us after his owne Image , that as he was Lord of all things , so wee should bee Lord of the creatures , they were all at his service , that hee might serve God ; therfore after every thing else was created hee was made , that so God might bring him as it were to a table ready furnished . And not onely in nature , but in holinesse , having an immortall and invisible soule , resembling God. We must take God here as a Creator of our whole man , body and soule , and of the new creature in us ; God made man at the first , but that was not so much as for God to bee made man , to make us new creatures : God created our bodies out of the dust , but our soules come immediately from himself , he breathed them into us ; and in this respect hee is a higher Creator thā in the other ; for whē we had marred our first making , and became more like beasts than men , ( for indeed every one that is not like God , sympathizeth with beasts or Devils one way or other ) God in Christ made us new againe ; yea , God became man , to inrich us with all grace and goodnesse , to free us from the hands of Sathan , and bring us to an eternall estate of communion with himselfe in heaven ; for all the old heaven , and the old earth shall passe away , and the old condition of creatures , and a new life shall bee given them : God that made the new heaven and the new earth , hath made us for them . Considering therefore that God gave us our first being , and when we were worse thā naught , gave us a second being , in regard of our new creation , how should it stirre us up to cōmit our soules unto him ? especially if we consider that in him wee live and move and have our being , that there is not the least thought and affection to goodnesse in us , but it comes from God , wee are what wee are by his grace . What is the reason that love descends so much ? Because a man lookes upon that which is his owne , and loves it ; now God lookes upon us , as upon those into whom hee hath infused mercy and goodnesse , and hee loves his owne worke upon us , and therefore having begun a good worke , will perfect the same : Doe not men delight to polish their owne worke ? As in the first creation God never tooke off his hand till hee had finished his worke ; so in the second creation of our soules , he will never remove his hand from the blessed worke of grace , till hee hath perfected the same ; therefore wee may well commit our soules to him . But suppose a man be in a desperate estate , and hath no way of escaping ? Remember that God is the same still , he hath not forgot his old Art of creating , but is as able to helpe now as ever , and can create comforts for thee in thy greatest troubles . As in the first creation hee made light out of darknesse , order out of confusion ; so still hee is able out of thy confused and perplexed estate , to create peace and comfort : Thou knowest not what to doe perhaps , thy minde is so troubled and disquieted ; why , commit thy soule to God , hee can raise an excellent frame out of the Chaos of thy thoughts , therefore be not dismayed , consider thou hast God in covenant with thee , and hast to deale with an Almighty Creator , who can send present helpe in time of need . Doest thou want any grace ? doest thou want spirituall life ? goe to this Creator , hee will put a new life into thee ; he that made all things of nothing can raise light out of thy darke minde , and can make fleshy thy s●ony heart , though it be as hard as a rocke ; Therefore never despaire , but frequent the meanes of grace , and still thinke of God under this relation of a Creator , and when hee hath begun any good worke of grace in thee , goe confidently to his Majesty , and desire him to promote and increase the same in thy heart and life ; Lord , I am thy poore creature , thou hast in mercy begun a blessed worke in mee , and where thou hast begun , thou hast said thou wilt make an end : When thou createdst the world , thou didst not leave it till all was done ; and when thou createdst man thou madest an end ; Now I beseech thee perfect the new creature in my soule : as thou hast begun to inlighten mine understanding and to direct my affections to the best things ; so I commit my soule unto thee for further guidance and direction to full happinesse . THE SAINTS SAFETY IN EVILL TIMES . SERMON V. 1 PET. 4. 19. Wherefore let them that suffer according to the will of God , commit their soules to him in well doing , as to a faithfull Creator . I Am now to treate of that other Attribute of GOD , which should move us to trust in him , namely , as hee is a faithfull Creator . Now God is faithfull . 1. In his nature , Hee is I AM , alwayes like himselfe , immutable and unchangeable . 2. In his word ; Hee expresseth himselfe as he is ; the word that comes from God is an expression of the faithfulnesse of his nature . 3. In his workes ; Thou art good , and doest good , as the Psal●ist saith . God being faithfull in himselfe , all must needs bee so that proceeds from him ; whatsoever Relation God takes upon him , hee is faithfull therein ; As hee is a Creator , so hee preserves and maintains his owne worke ; as hee is a Father , hee is faithfull in discharging that duty to the full , for his childrens good ; as bee is our friend , hee likewise performes all the duties of that Rel●●ion , &c. And why doth God stoope so low to take these Relations upon him , but onely to shew that hee will certainly accomplish the same to the utmost : Whence is it that men are faithfull in their Relations one towards another , that the father is faithfull to his childe ? is it not from God the chiefe Father ? That a friend should bee faithfull to his friend , is it not from God the great friend ? All his wayes are mercy and truth ; they are not onely mercifull and good and gracious , but Mercy and Truth it selfe : If he shew himselfe to bee a father , hee is a true father , a true friend , a true Creator and Protector ; ( as one saith ) Shall I cause others to feare , and bee a Tyrant my selfe ? All other faithfulnesse is but a Beame of that which is in God : Shall not hee bee most faithful that makes other things faithfull ? Now this faithfulnesse of God is here a ground of this duty of committing our selves to him , and wee may well trust him , whose word hath beene seven times tryed in the fire ; there is no drosse in it . Every word of God is a sure word , his truth is a Shield and Buckler , wee may well trust in it ; therfore whē you read of any singular promise in the New Testament , it is said , This is a faithfull saying , &c. ( that is ) this is such a speech as wee may trust to , it is the speech of a faithfull Creator . Considering therefore that God is so faithfull every way in his promises , and in his deeds , let us make especiall use of it : Treasure up all the promises we can , of the forgivenesse of sinnes , of protection and preservation , that hee will never leave us , but be our God to death , &c. and then consider withall , that hee is faithful in performing the same , when we are affrighted by his Majesty and his justice , and other Attributes , then thinke of his mercy and truth ; He hath cloathed himselfe with faithfulnesse , ( as the Psalmist saith ; ) In all the unfaithfulnesse of men whom thou trustest , depend upon this , that God is still the same , and will not deceive thee . When we have mans word ; wee have his sufficiency in minde , for mens words are as themselves are . What will not the word of a King doe ? If a man bee mighty and great , his word is answerable . This is the reason why wee should make so much of the word of God , because it is the word of Ie●ovah , a mighty Creatour , who gives a being to all things , and can onely bee Lord and Master of his word : we know Gods meaning no otherwise than by his word ; till we come to the knowledge of vision in heaven , wee must be content with the knowledge of Revelation in the Word . And in every promise single out that which best suiteth with thy present condition . If thou art in any great distresse , thinke upon the Almighty power of God. Lord , thou hast made me of nothing , and canst deliver mee out of this estate ; behold I flie unto thee for succour , &c. If thou art in perplexity for want of direction , and knowest not what to doe , single out the Attribute of Gods wisedome , and desire him to teach thee the way that thou shouldest goe . If thou art wronged , flie to his Iustice , and say , O God , to whom vēgeance belongeth , heare and helpe thy servant . If thou be surprized with distrust and staggering , then goe to his truth and faithfulnesse ; thou shalt alwayes finde in God something to support thy soule in the greatest extremity that can be fall thee ; for if there were not in God a fulnesse to supply every exigent that wee are in , he were not to bee worshipped , he were not to be trusted . Man is lighter than vanity in the Ballance ; Every man is a lyar , that is , hee is false : we may bee so and yet bee men too , but God is essentially true , hee cannot deceive and bee God too ; Therefore ever when thou art disappointed with men , retire to God and to his promises , and build upon this , that the Lord will not be wanting in any thing may doe thee good . With men there is breach of covenant , Nation with Nation , and man with man ; there is little trust to bee had in any ; but in all confusions here is comfort . A religious person may cast himselfe boldly in to the armes of the Almighty , and goe to him in any distresse , as to a faithfull Creator , that will not fortake him . Oh let us bee ashamed that we should dishonour him , who is ready to pawne his faithfulnesse and truth for us ; If wee confesse our sinnes God is faithfull to forgive them ; hee will not s●ffer us to bee tempted above that which wee are able . When we perplexe our selves with doubts and feares , whether hee will make good his promise or not , wee disable his Majesty . Doe wee not thinke God stands upon his truth and faithfulnesse ? undoubtedly hee doth , and wee cannot dishonour him more , than to distrust him , especially in his Euangelicall promises ; wee make him a lyar , and robb him of that which hee most glories in , ( his Mercy and Faithfulnesse ) if wee rest not securely upon him . See the basenesse of mans nature , God hath made all other things faithfull that are so , and wee can trust them , but are ever and anon questioning the truth of his promise . Wee may justly take up Salvians complaint in his time , Who hath made the earth faithfull to bring forth fruit ( saith he ) but God ? yet wee can trust the ground with sowing our seed ; Who makes man faithfull , ( who is by nature the most slippery and unconstant creature of all other ) but God onely ? yet wee can trust a vaine man , whose breath is in his Nostrils , and looke for great matters at his hands , before an Al-sufficient God , that changeth not : Who makes the seas and the winds faithfull that they doe not hurt us , but God ? and yet wee are apt to trust the winde and weather sooner than GOD ; as wee see many Sea-men that will thrust forth their goods into the wide Ocean , in a small Bark , to shift any way rather than trust God with them . Yea , let Sathan by his wicked Instruments draw a man to some cursed politique reasons , ( for the Devill doth not immediatly converse with the world , but in his instruments ) and hee will sooner trust him than God himselfe ; so prone are our hearts to distrust the Almighty , to call his truth in question , and to trust the lyes of our own hearts and other mens , before him . Let us therefore lament our insidelity , that having such an omnipotent and faithfull Creator to relie upon , yet we cannot bring our hearts to trust in him . There are two maine Pillars Of a Christians faith . 1. The Power of God. 2. The Goodnesse of God. These two like Aaron and Hur , hold up the armes of our prayers . Let our estate be never so desperate , yet God is a Creator still ; let our sinnes and infirmities be never so great , yet hee hath power to heale them . Oh how should this cheare up our soules , and support our drooping spirits in all our strivings and conflicts with sinne and Sathan , that wee yeeld not to the least temptation , having such an Almighty GOD to flye unto for succour . Cursed is that man which makes flesh his arme ; he that we trust in must bee no lesse than a Creator ; Cease from man whose breath is in his nostrils , ( saith God ) hee is a poore creature as thy selfe is , raised of nothing , and shall come to dust againe : If wee would beetrusting as wee needs must , ( for we are dependant persons , and want many things whilest wee are here ) let us goe to the fountaine , and not to broken Cisternes for comfort . It is no small priviledge for a Christian to have this free accesse to God in times of extremity ; be we what wee can bee , take us at our worst in regard of sinne or misery , yet we are his Creatures still ; I am the Clay , thou art the Potter , I am a sinfull wretch , yet I am the workmanship of thy hands , O Lord , thou hast framed mee , and fashioned mee , &c. No wicked person in the world can upon good ground plead in this manner , though they may say to God , I am thy creature , yet they have not the grace in their troubles to plead this unto him . Why Lord , though I bee a rebellious sonne , and am not worthy to be called thy servant , yet I am thy creature , though a sinfull one . Surely had we● faith , wee would take hold by a little . I he soule of man is like the Vine , 〈◊〉 windes about and fastens upon every little help ; faith will see day at a little hole , and where it sees any thing , it will catch at it ; as the woman of Canaan ; Christ cals her Dog ; why , be it so Lord , I am a dogg , yet I am one of the family , though I be a Dogge ; therefore have mercy on me . Oh , it is a sweet reasoning , thus to cling about God , and gather upon him ; it is a speciall art of faith . Though a carnall man may reason thus , ( as having a ground from the truth of the thing ) yet hee hath not grace to reason out of an affectiō thereunto ; though hee should say , Lord , I am thy Creature ; yet his heart tels him thus , ( if hee would hearken to it ) I am thy creature Lord , but I have made all my members that I have received from thee , instruments to sinne against thee , and I purpose not to reforme : My tongue is an instrument of swearing , lying and prophane speeches ; my hands are instruments of bribery and violence , continually working mischiefe in thy sight ; my feete carry me to such and such filthy places , and abominable courses ; mine owne heart tels mee that I fight against thee my Creator , with those very limbes and weapons which thou hast given me . Beloved , the conscience of this so stifles the voyce of a wilfull sinner , that ( not withstanding he acknowledgeth himselfe to bee Gods creature , yet ) hee cannot with any comfort plead for mercy at his hand in times of distresse . But to a right godly man this is an argument of speciall use and consequence ; in the midst of troubles he may alleage this , and it binds God to helpe him . Wee see great ones when they raise any , ( though perhaps there is little merit in them , yet ) they call them their Creatures , and this is a moving argument with such to polish their owne worke still , and not to desert them : Will it not be a prevailing argument with God then , for a Christian to pleade with him ? Lord , thou hast raised mee out of nothing , yea , out of a state worse than nothing ; I am thy poore Creature , forsake not the work of thine owne hands . We may see what a fearefull thing sinne is in Gods eye , that the works of our hands should make God depart from the worke of his hands , as hee will certainely doe at the day of judgement , Depart you cursed , &c. though we bee his creatures , yet because wee have not used those gifts and abilities which hee hath given us to serve his Majesty ; hee will not indure the sight of us in that day . But that you may the better practise this duty of committing your soules to God , take these directions . First , see that thou bee thy owne man , it is an act of persons free to covenant ; our soules must bee ours before wee can commit them to God. Naturally wee are all slaves to Sathan , the Strong man hath possession of us , and therefore our first care must bee to get out of his bondage ; to which purpose we should much eye the sweet promises and invitations of the Gospell , alluring us to accept of mercy and deliverance from sinne and death , as , Come unto mee all you that are weary and heavy laden , &c. and so cast the guilt of our soules upon God to pardon first , and then to sanctifie and cleanse , that we may no more returne to folly , but lead an unspotted life before him for the time to come . It is therefore a silly course and dangerous , which poore worldly wretches take , who think Lord have mercy upon them , will serve their turne , and that God will certainly save their soules , when as they were never yet in the state of grace or reconciliation with him , nor never had any divorce made betweene them and their sinnes , and consequently never any league betweene God and their soules to this day . Beloved , when once a man hath alienated his soule from God by sinne , hee hath then no more command of it , for the present it is quite out of his power ; Now when wee would commit our soules to God aright , wee must first commit them to him to pardon the guilt of sinne in them ; when this is done , God wil give us our soules againe , and then they may truly bee said to bee our owne , and not before . It is the happinesse of a Christian that hee is not his owne , but that whether hee live or die he is the Lords . In the second place , Wee must labour to finde our selves in Covenant with God ; that is , to finde him making good his promises to us ; and our selves making good our promises to him ; For a man cannot commit himselfe to God , unlesse hee finde a disposition in his heart to bee faithfull to him . There is a passive fidelity , and an active . 1. Passive faithfulnesse is in the things that wee give trust unto , as , such a one is a sure trusty man , therefore I will relye upon him . 2. Active faithfulnesse in the soule , is , when we cast our selves upon a man that is trusty , and depend upon him ; the more a man knowes another to be faithfull , the more faithful hee will bee in trusting of him : and thus wee must trust God if ever wee expect any good at his hands ; and our dependance on him bindes him to bee the more faithfull to us . He is counted a wicked man indeed that will deceive the trust committed to him ; Trust begets sidelity , it makes a good man the more faithfull , when hee knowes hee is trusted . Learne therefore to know thy selfe to be in covenant with God , and to trust him with all thou hast ; traine up thy selfe in a continuall dependance upon him . Hee that trusts God with his soule , will trust him every day , in every thing hee hath or doth ; hee knowes well , that whatsoever he enjoyes is not his owne but Gods , and this stirres him up to commit all his waies and doings to his protection , esteeming nothing safe but what the Lord keeps ; He sees it is not in sinfull man to direct his owne steps , and therefore resignes up his estate , his calling , his family , whatsoever is neare and deare unto him to the blessed guidance and direction of the Almighty : Oh ( thinkes he ) that I were in covenant with GOD , that hee would owne mee for his , and take the care of mee , how happy should my condition then be ? He will likewise commit the Church and State wherein hee lives , to God , and strengthens his faith daily , by observing Gods faithfull dealing with his people in every kinde . How behovefull it is for Christians thus to inure themselves to bee acquainted with God by little and little , first trusting him with smaller matters , and then with greater : how can a man trust God with his soule , that distrusts him for the petty things of this life ? They that give to the poore are said to lend unto the Lord ; and , if wee cast our bread upon the waters , wee shall finde it againe . Beloved , hee that parts with any thing to relieve a poore Saint , and will not trust God with his promise to recompence it againe , but thinkes all is gone , and hee shall never see it more , &c. exceedingly derogates from the truth and goodnesse of the Almighty , who hath promised to returne with advantage whatsoever wee give that way ; Hee hath secret wayes of his owne to doe us good , that wee know not of . A man is never the poorer for that which hee discretly gives ; It is hard to beleeve this , but it is much harder for a man to commit his soule to God , when he dyes ; with assurance , that he shall partake of mercy , and bee saved at the last day . Againe , Take heed of these evill and cursed dispositions , that hinder us from the performance of this duty ; as namely , carnall wit and policy , and carnall will , and affection , &c. There is a great deale of selfe-denyall to be learned , before wee can goe out of our selves and commit all to God , ere we can cast our selves into his armes , and lay our selves at his feet : therefore take heed that wee be not ruled , either by our owne carnall policy or others , to knit our selves to that : for I beseech you doe but think ( what is true in all Stories , not onely in the Scripture , but elsewhere ) the most infortunate mē that ever were ( otherwise wise enough ) were alwayes too confident of themselves : The greatest Swimmers you know are often drowned , because relying overmuch on their owne skill , they cast themselves into danger , and are swallowed up of the deepe ; Even confidence in wit is usually unfortunate , though it bee great ; let Salomon bee an example , you see how hee strengthened himselfe by carnall supports ; but what became of all ? alas , it soone vanished and came to nothing ; the Iewes would runne to the reed of Aegypt , and that ranne into their hands ; in stead of helping it hurt them . GOD takes delight to overthrow the ripenesse of all the carnall policy of man , that advanceth it selfe against his word and Gospell . Take heed of confidence in prosperity , in wit , in strength ; take heed of whatsoever hinders the committing of our soules to God , and alway remember , that bonestic is the best policy , and that GOD reconciled in Christ is the best sanctuary to flee unto ; The name of God is a strong Tower ( saith Salomon ) the righteous flee thereto and are safe . Let Christians therefore have nothing to doe with carnall shifts , and politique ends , for they have a strong Rocke , and a sure hold to goe to , the Almighty is their shield . Beloved , God will bee honoured by our trusting of him , and those that will bee wiser than God , and have other courses distinct and contrary to him , must looke for confusion in all their plots . A Christian should thus thinke with himselfe , Let God be●wise for me , his wisdome shall bee my direction , his will shall bee the rule of my life ; hee shall guide me and support me , I will adventure upon no course that I dare not commit my soule with comfort to God in . Oh beloved , if we tender our owne welfare , let us shun all unwarrantable courses , and adventure upon no action whatsoever , wherein we cannot upon good grounds desire the Lords protection : It is a fearfull estate for a man to undertake such courses , as that hee cannot if hee were surprized by judgement , suddenly commit him selfe to God in ; The throne of iniquity shall not abide with God , hee will not take a wicked man by the hand , nor owne him in a distressfull time . Study therefore I beseech you , to bee alwayes in such a blessed condition , as that you may ( without tempting of God ) in a holy boldnesse of faith resigne up your soules to him . A guilty conscience cannot seeke the Lord , naturally it runnes away from him ; peace is not easily gotten , nor the gapp soone made up , therefore preserve conscience cleare and unspotted , if thou wouldest have God thy refuge in time of need . Adam when hee had sinned ranne from God. Peter , ( when our Saviour discovered more than an ordinary Majesty in his miracles ) said , Lord , depart from mee , I am a sinfull man : It is the worke of flesh and blood to depart from God , but when a man goes to God , it is a signe hee hath more than flesh and blood in him , for this cannot bee done without a supernaturall worke of faith , which alone will make a sinfull conscience flie to God , and looke to him as a father in Christ , and desire him by his Almighty power , whereby hee created heaven and earth , to create faith in the soule . And when thou hast cast thy soule into the armes of the Almighty , labour to settle it there ; and to quiet thy selfe in the discharge of thy duty ; say thus , Now I have done that which belongs to mee , let God doe that which belongs to him ; I will not trouble my selfe about Gods worke , but in well doing commit my soule to him , and let him alone with the rest . Christians should not out-runne Gods Providence , and say , What shall become of me , this trouble will overwhelme mee , &c. but serve his Providence in the use of the meanes , and then leave all to his disposall . Especially this duty is needfull in the houre of death , or when some imminent danger approacheth , but then it will be an hard worke , except it be practised aforehand . Labour therefore for assurance of Gods love betimes , get infallible evidences of thy estate in grace , that thou art a renued person , and that there is a through change wrought in thy heart , that God hath set a stampe upon thee for his owne . and that thou hast something above nature in thee ; then maist thou cheerfully say , Father , into thy hands I commend my spirit ; I am thine , Lord save mee , &c. otherwise having no interest in God , how canst thou expect any favour from him ? Oh the sweet tranquility and heaven upon earth which those enjoy who have God to be their friend ! This layes a heavy prejudice upon Antichristian Religion , which maintaines a doctrine of doubting , affirming that wee ought not to labour for assurance of Gods favour . Oh beloved , what deprives a poore Christian soule of cōfort more than this ? Alas , how can a man at the houre of death commit his soule into the hands of Almighty God , that staggers whether he bee his childe or no ? and knows not whether he shall goe to heaven or hell ? Therfore it should bee our dayly indeavour , as wee would have comfort in the time of resigning and giving up our soules to God , to gather evidences of a good estate , that wee are in covenant with him , that hee is our Father , and that wee are his children in Christ Jesus . For will a man trust his Iewels with an enemy , or with a doubtfull friend ? how can the swearer commit his soule to God ? how can loose livers and your filthy uncleane wretches that live in continuall enmity against the Lord , commit themselves with any comfort unto him ? They pray , Leade us not into temptation , and yet runne daily into temptations , into vile houses and places of wickednesse , wherein they feed their corruptions , and nothing else : They say , Give us this day our daily bread , and yet use unwarrantable courses , seeking to thrive by unlawfull meanes . Beloved , a man can cōmit his soule with no more comfort to God than hee hath care to please him . If a man knowes such a one hath his Evidences & Leases , and may hurt him when hee list , how carefull will hee bee of provoking or giving offence to such a man ? Suppose wee knew a man that had the keeping of a Lyon , or some cruell beast , and could let it loose upon us at his pleasure , would wee not speake such a one faire , and give him as little cause of discontent as may bee ? Beloved , God hath D●vils and wicked men in a chaine , and can , if we offend him , set loose all the powers of darknesse upon us ; he can make Conscience flie in our faces , and cause us to despair and sinke . All our evidence and assurances of 〈◊〉 are in Gods hands 〈◊〉 can bring us into a state ●ll of discomfort and misery , and make us in a maner to 〈◊〉 the very flashes and scorchings of hell it selfe : Oh who would offend this God , much lesse live in the practice of any sinne , and yet think of committing their soules to him ! To incourage you the more to trust in God , observe the constant course of his dealing towards you . Lord , thou hast beene my God from my ●outh ( saith David ) upon thee have I h●ng ever since I was tooke out of my mothers wombe , for sake mee not in my gray baires , when my strength fa●leth mee , &c. We should gather upon God ( as it were ) frō former experience of his goodnesse , and trust him for the time to come , having formerly foūd him true . Beloved , it is good to lay up all the 〈◊〉 of Gods love we can , that ●ee may trust him at the houre of ●ath ; for all our strength then will hee little enough to uphold our fan● , whe many troubles shall me●●e in one ( as it were in a Center ) ●hen a world of feares and distra●ions will seise upon our soules the guilt of sinne past , thoughts of judgement to come ; for saking of our former lusts & delights , trouble of mind , paine of body , &c. We have need of much acquaintance with God , and assurance of his love at such a time ; Therefore let us learne daily to observe the experience of his goodnesse towards us , how when wee have committed our selves to him in youth , hee hath beene a God from time to time in such and such dangers to us . Ancient Christians should bee the best Christians , because they are inriched with most experiences : It is a shame for ancient Christians to stagger , when they yeeld up their ●oules to God , as if they had not been acquainted with him heretofore . You see how David pleads to God , Thou hast redeemed me ; hee goes to former experience of his mercy , therefore now into thy hands I commend my spirit in this extremity . This Psalme is a practice of this precept ; here is the Precept , Commit your soules to God , as to a faithfull Creator ; here is the practice of David , Into thy hands I commend my spirit , for thou hast redeemed me O Lord , God of truth , &c. Therefore I beseech you let us treasure up experience of Gods goodnesse , that so when extremities shall come , wee may goe boldly to him upon former acquaintance with his Majesty ; and being strengthened with former experience , I beseech you let us labour to practise these and the like rules prescribed , to incourage us in the performance of so necessary a duty . But will not God keepe us without wee commit our selves unto him ? I answer ; God having indued us with understanding and grace , will doe us good in the exercise of those powers and graces that hee hath given us ; hee will preserve us , but wee must pray for it ; Christ himselfe must aske before hee can have : Aske of me and I will give thee the Heathen for thine inheritance , &c. wee should therefore make it a continued act , every day of our lives to commit all wee have to the Lords disposall ; and to that end observe how he dischargeth the trust committed to him upon all occasions , how faithfull hee is in delivering his poore Church in greatest extremities , and our selves also even in our worst times ; Thou never failest those that trust in thee , ( saith David ) and , How excellent is thy loving kindnesse , O God , therefore the children of man shall trust under the shadow of thy wings ; Daily experience of Gods loving kindnesse will make us daily to trust under the shadow of his wings . It should therefore b●e our continuall course to observe the goodnesse , kindnesse , faithfulnesse and other Attributes of GOD , and often to support our soules with them . Thinke , I beseech you , how hee numbers the very bones of men , they are all written in his booke of Providence ; hee knowes every joynt , every part which he hath made ; he knows his owne workmanship ; therefore wee may well commit our soules to him . Doth God number our superfluities , and not our naturall and essentiall parts● Even our very haires are num● bred , our teares are taken notice of , and put into his Bottle ; our steps are told , our desires are knowne , our groanes are not hidd , we shall not lose a sigh for sinne , so particular is Gods providence ; hee watcheth continually over us ; there is not any of our members but they are all written in his Booke , so that bee , will not suffer a bone to bee broken : Wee should therefore daily resigne up our soules to his mercifull tuition , and binde our selves to leade unblamable lives before him , resolving against every sinfull course , wherein we would be afraid to looke his Majesty in the face ; What a comfortable life were the life of Christians , if they would exercise themselves to walke as in the presence of the Almighty ? This is that which the Scripture speakes of Enoch , and the rest , who are said to have walked with God ; that is , to have committed themselves and their soules to him , 〈…〉 faithfull Creator . It may bee objected , Here is a great deale of labour and striving against corruptions in deed , may not a man walk with God without all this adoe ? we see wicked men that never commit their soules to God● g●ow satt and lusty , and have as good successe in the world , as the strictest men that are . I answer , God many times preserves such wretches , but alas , that preservation is rather a reservation for a worse evill to come upon them ; There is a pit a digging for the wicked ; hee flourisheth and beares out all impudently , under hope of successe , D●● his 〈◊〉 is a making , and his present prosperity will but aggravate his future misery . Sometimes God preserves wicked men for other ends ; it may bee he hath some to come of their loynes , who of wicked shall bee made good . Againe , God will bee in no mans debt , those that are civilly good shall have civill prosperity , as the Romans had , they had a common wealth well governed , and they prospered many yeares together , as Chancer observes , God preserves wicked men from many calamities , hee gives them civill wisedome , good carriage , &c. and answerable to those common gifts , hee gives them preservation and protection , &c. but then there is vengeance on their soules the while . Those that commit not themselves carefully and watchfully to GOD , have dead secure soules , without any life of grace or power of godlinesse in them . I speake this to waking Christians , that would know in what case they should live , walking in the sense and assurance of Gods love ; they ( I say ) ought to practise this duty of committing the keeping of their soules to God in weldoing , as to a faithfull Creator . Neither is it so easie a matter to commit our soules to God , as many fondly imagine ; it is not the mumbling over a few prayers , saying , Lord receive my soul , &c. wil serve the turn , these are good words indeed , and soone learned , but alas who can not doe this ? Our study therfore should bee to know the depth and meaning of the same , how that wee are not onely to commit the essence of our soules to God , that hee would take them into heaven when we dye , but also to commit the affections of our soules to him , that he might owne us and governe us whilest wee live ; for how are our soules knowne , but by those active expressions in ou● affectiōs , which immediately issue from them ? when we cōmit all our thoughts , desires and affections to him , setting him highest in our soules , and making him our hope , our trust , our joy , our feare , &c. Thus I have spoken of the duty , & of the thing to be committed , our soules ; and to whom , to God ; and the manner , in weldoing ; and why , because hee is a faithfull Creator . Now I beseech you consider how nearly it concernes us all to bee throughly acquainted with the practise of this duty , God knowes what extremities wee may fall into ; certainly in what condition so ever we bee , either publike or private , whether in contagion and infection , or warre and desolation , happy are we if we have a God to goe to ; if we have Him to retire to in Heaven , & a good conscience to retire to in our selves , we may rest secure ; Though the earth be removed , and the mountaines bee carried into the midst of the s●a , yet we shall bee safe : ( that is ) Though the order of nature were confounded , yet there is a river shall refresh the house of God ; there are Chambers of divine protection , that the Christian enters into , as the Prophet saith , Enter into thy Chambers , and God is his habitation still : If a Christian had no shelter in the world , yet hee hath an abiding place in God continually ; as God dwels in him , so hee dwels in God. Sathan and all other the enemies of man must breake through God before they can come to us , when once we commit our selves to him , as to a Tower and habitation , and enter into him as into an hiding place ; the enemies must wrong him before they can hurt us ; so blessed an estate it is to bee in God , having commended our soules to him , as unto a faithfull Creator . But wee see many of Gods deare children ( that commit themselves to his care and protection ) miscarry , and goe by the worst in the world . Beloved , it is not so , for when they commit themselves to God , they are under safety , and if he keepe them not out of trouble , yet he will preserve them in trouble . I will be with thee in the ●ire , and in the water , ( saith God , ) he saith not , I will keepe you out of the fire , and out of the water , for hee brought many holy Martyrs into it , some were drowned , some burned , &c. Though God will not keepe us out of trouble , yet hee will preserve our spirits in trouble ; nay , God many times by a small trouble preserves us from a greater ; Even the sufferings of the godly are oft preservations to them ; Was not Ionah preserved by the Whale ? What had become of him if that had not swallowed him up ? A Whale that one would have thought should be a meanes to destroy him , was a meanes to carry him to the Coast , and bring him safely to land . Againe , God seemes for a time indeed to neglect his children when they commit themselves unto him , but marke the issue ; All the workes of God are beautifull in their season ; he suffers them it may be , a long time to bee in danger and trouble , till hee hath perfected the worke of mortification in their hearts , and crucified their confidence in earthly things , till he hath made them more sensible of the evill of sinne , and watchfull against it , but waite a while and you shall see , that the end of the righteous man is peace . Gods presence and assistance to support his children in trouble is invincible , they have gladnesse and comfort that wee wo●e not of ; they commit the safety of their soules to God , and hee seemes to neglect them , if we looke to their outward man , but they have a Paradise in their conscience , God preserves their soules from sinne , and their consciences from despaire , they have an invisible protection . There was a sence about Iob that the Devils saw , and a guard of Angels that Elias saw , and that his servant saw afterwards . Wicked men see not the guard of spirits that is about the children of God , ( as Christ saith ) They have meate the world knowes not of ; they feed on hidden comforts . As for carnall men that doe not commit themselves to God , they have no preservation , but rather a reservation to a further evill : Pharaoh was kept from the tenne plagues , but was drowned in the sea at last ; and Sodome was kept by Abraham , hee fought for them , but yet it was destroyed with fire and Brimstone afterwards . Let us then try our trust in God : those that intend to imbarke themselves and their estates in a shipp , will bee sure to try it first : This committing of our soules to God , must be our shippe to carry us through the waves of this troublesome world to the heavenly Canaan of rest and peace : Wee should therefore search and prove the same , whether it be indeed safe and sound , able to support our soules in the evill day , and not leake and prove insufficient for us . Those that commit themselves to God aright , are farre from tempting his Majesty ; God will bee trusted , but not tempted ; What though things fall not out according to thy expectation ; yet waite thou , and thinke God hath further ends then thou knowest of : God will doe things in the order of his Providence , therefore if wee neglect that , it is our owne fault if hee doe not helpe us . If Christ had committed his health to God , and had cast himselfe downe from the Pinnacle , what an act had this beene ? but hee would not so tempt the Almighty . Neither should wee unadvisedly runne into dangers , but serve his Providence upon all occasions ; God useth our indeavor to this very end ; He saves us not alway immediately , but by putting wisedome into our hearts to use lawfull meanes , and using those meanes hee will save us in them . A Christian therefore should bee in a continuall dependance upon God , and say , I will use these meanes , God may blesse them , if not , I will trust him ; hee is not tyed to the use of meanes , though I bee . Againe , those that commit their soules , or any thing to God , finde themselves quieted therein ; Is it not so amongst men ? If a man commit a Iewell to a trusty friend , is hee not secure presently ? Have wee not Gods Word and faithfulnesse ingaged , that hee will not leave us nor forsake us , but continue our Alsufficient God and portion to our lives end ? why then are wee disquieted ? Those that are full of cares and feares may talke their pleasure , but they never yet had any true confidence in God ; for faith is a quieting grace , it stils the soule ; Being justified by faith wee have peace with God. Those that are hurried in their life with false doubts and perplexities , What shall become of mee ? what shall I eate , and what shall I drinke , & c ? Though they use lawfull meanes , yet commit not themselves to God as they should ; for where there is a dependance upon God in the use of meanes , there is an holy silence in the party ; All stubborne and tumultuous thoughts are hushed in him ; My soule keepe silence to the Lord ( saith David ) and trust in God , why art thou so vexed within me ? still there is a quieting of the soule where there is trust . Can that man put confidence in God that prowles for himselfe , and thinkes he hath no Father in heaven to provide for him ? Doth that childe trust his father , that ( besides going to schoole ) thinkes what hee shall put on ? how he shall be provided for , and what inheritance he shall have hereafter ? Alas , this is the Fathers care , and belongs not to him ; Wheresoever these distractions are , there can be no yeelding up of the soule to God in truth . There be two affections which mightily disturbe the peace of Christians . 1. Sinfull cares , and 2. Sinfull feares ; to both which we have remedies prescribed in the Scripture . 1. Feare not little flocke ( saith Christ ) for it is your fathers will to give you a kingdome : As if he had said , Will not hee that gives you heaven , give you other things ? In nothing be carefull , ( saith the Apostle ) that is , in a distracting manner ; but doe your duty , and then let your requests bee made knowne to God , and the peace of God shall keepe you ; and therefore were we redeemed from the hands of our enemies , that wee might serve him without feare all our dayes . A Christian should keepe an inward Sabbath in his soule , and goe quietly on in doing all the good hee can : what a fearfull thing is it to see men lie groveling in the earth , and live without God in the world , troubling and ●urmoyling themselves how to compasse this thing and that thing , as if they had no God to seeke unto , nor no promise to relye upon . Againe , where this committing of a mans selfe and his soule to God is , there will bee a looking to God onely in all a man doth , not fearing any danger or opposition that may befall him from without ; as the three yong men said to Ne●uc●adnezar , Our God can keepe us if he will ; But what if hee will not ? Yet know O King , that wee will not worship nor fall downe before thy Image : So it is with a Christian foreseeing some danger , disgrace or displeasure of this or that man which may befall him , he resolveth notwithstanding in despight of all , to commit himselfe to God in doing his duty , come what will , whether God will save him or no , hee will not breake the peace of his conscience , or doe the least evill ; hee is no foole , but foresees what may befall him for well doing ; this inconvenience may come & that trouble , yet he sets light by these ; he hath an eye to heaven , and sees more good to himself in the Creator that gave him his beeing of nothing ; and more good for the time to come , ( that will make him a blessed Saint in heaven ) then there can be ill in the creature : therefore come what can come his heart is fixed to trust the Lord , and rather than hee will displease him , desert his honour and his cause , or doe any unworthy action ; he will commit himselfe to God in the greatest dangers . The ground hereof is this , A Christian is the wisest man in the world , and hee understands well enough that God is Alsufficient ; hee sees there is a greater good in God than hee can have in the Creature , and counts it madnesse to offend God to please the creature , because there is a greater evill to bee expected from God , than from the Creature , though it were the greatest Monarch in the world , considering therefore that he hath his best good in his union with God , and in keeping his peace with him , hee will not breake with him for any Creature . And thus hee doth wisely , for hee knowes , if hee lose his life he shall have a better life of God than hee hath in his body ; for God is his life , God is his soule and his comfort , and hee hath his beeing from God , hee is his Creator , and hee hath a better being in God when hee dyes than he had when he lived : for our beeing in God makes us happy , and therefore Christ saith , He that loves his life , before God and a good cause , hates it ; and hee that hates his life when Christ cals for it , loves it , for hee hath a better life in him ; wee give nothing to God , but hee returns it a thousand times better than we gave it . Let us yeeld our lives to him , wee shall have them in heaven if they be taken away on earth . Hee will give us our goods a thousand sold , we shall have more favour in God then in any Creature , and therefore a Christian out of this ground commits himselfe to God , though hee foresee never so much danger like to fall upon him . Againe , if we doe in deed and not in pretence commit our selves to God , as to a faithfull Creator , we will not limit his Majesty , as many carnall hearts doe ; oh if God will do so and so for them , then they would trust him , if they had but so much to live on a yeare , and s●ch commings in , &c. then they would depend upon God : but they must have a pawne , and so much in hand first : What a shame is it that wee should trust the vilest man in the world as farre as wee see him , and yet unlesse wee have somewhat to leane on , we will not trust God ? Beloved , when a man limits God in any thing , such a one may talke , but hee trusts him not at all . Indeed wee should indent with God , and tie him to looke to the salvation of our soules , but for other things leave them to his owne wisedome , both for the time , for the manner and measure , doe what hee will with us ; Suppose it come to the Crosse , hath hee not done greater matters for us ? why then should we distrust him in lesser ? If times come that Religion flourish or goes downward , yet relye on him still ; hath hee not given his Sonne to us , and will hee not give heaven also ? Why doe wee limit the holy One of Israel , and not cast our selves upon him , except hee will covenant to deale thus and thus with us ? A true Christian hath his eye alwayes heaven-ward , and thinkes nothing too good for God ; O Lord , ( saith he ) of thee I have received this life , this estate , this credit and reputation in the world ; I have what I have , and am what I am of thee , and therefore I yeeld all to thee backe againe : If thou wilt serve thy selfe of my wealth , of my selfe , of my strength , thou shalt have it : If thou wilt serve thy selfe of my credit and reputation , I will adventure it for thee ; If thou wilt have my life , of thee I had it , to thee I will restore it , I will not limit thy Majesty , come of it what will , I leave it to thy wisedome , use mee and mine as thou wilt , onely be gracious to my soule , that it may goe well with that , and I care not . Thus wee should wholly resigne our selves to the Lords disposall , and thereby wee shall exceedingly honour his Majesty , and cause him to honour us , and to shew his presence to us for our good , which hee will assuredly doe , if we absolutely yeeld up our selves to him . But if a man will have two strings to his Bow , and trust him so farre , but not so farre ; so hee may bee kept from this danger or that trouble , &c. this is not to deale with God as an Omnipotent Creator : For hee that doth a thing truely in obedience to God , will doe it generally to all his commands ; so farre as the reason of his obedience reaches , his trust extends ; hee that commits any thing to God , will commit all to him ; he chooseth not his Objects ; but upon the same ground that hee commits his soule to God when hee dies , hee commits his estate , liberty , and all hee hath while he lives : Hee can never relye on God for greater matters , that distrusts him in lesser . Againe , a man that truely trusts God , will commit all his wayes unto him , hee will take no course but what hee is guided in by the Lord ; hee lookes for wisedome from above , and saith , Lord , though it is not in mee to guide my owne way ; as thy Word shall leade mee , and the good counsel of thy Spirit in others direct me , so I will follow thee . Hee that commits not his wayes to God , will not commit his comforts to him ; God must bee our Counsellor as well as our Comforter . Therefore the Wise man bids us , Acknowledge God in all our wayes , and leane not to our owne wisedome . Most men looke how safe their counsels are , not how holy and agreeable to God ; is this to trust in him ? Will God save us at last , and yet suffer us to live as wee li●t now ? Deceive not your selves , hee that will have his soule saved must commit it to GOD before hand to bee sanctified . Againe , those that commit themselves aright to God , will commit their posterity to him , their wives and children , &c. Why , doe not men make their Wils and commit their goods to them ? Oh but how doe they resigne them ? how covetous and full of distrust are they ? I must leave such a childe so much , and so much , and why I pray you ? because God cannot blesse him else : Oh fearefull , Is God ●yed to mean●s , cannot heblesse with a little as well as with a great deale ? Is not the earth the Lords , and the fulnesse thereof ? Why ? must God have so much in hand or else hee cannot inrich and raise up thy Children ? Oh consider , he hath declared himselfe to bee the father of the fatherlesse , and lookes to the Widdow in a speciall manner , he doubles his Providence there ; hee provides for all , but takes speciall notice of them ; therefore quiet thy selfe , they are in covenant with God , and God is thy God , and the God of thy seed also ; therefore if thou wilt commit thy soule , why not thy Wife , Children , goods , &c. Looke into the course of Gods people in all times , those that have left but little with honest dealing , God hath blessed the same exceedingly ; whereas those that have left great matters ill gotten , in stead of a blessing have often left a curse , and a snare behinde them . Why then should men take indirect courses , and wound their consciences for worldly pel●e ? Consider , 1. thy children are Gods and not thine , hee gave them to thee at first , and he can provide hereafter when thou artgone ; thou art the father of their body , but he is the father of their soule ? 2. He provided for them before they were borne , doth not hee provide care and affection in the Mothers heart ? doth not he provide suck in the Mothers breasts , and will hee not care for them now they are borne , as well as he did before they came into the world ? it is Atheisme to thinke such a thought . Those that commit themselves to God in one thing , will doe so in all things , otherwise they deceive their owne soules , for it is a universall Act , that runnes through their whole life . Committing is an Action of trust , and there is a kinde of entercourse of trust betweene God and a Christian continually . Lastly , those that commit themselves to God wil be faithfull stewards in whatsoever hee hath trusted them withall . Thou committest thy selfe , and thy health , and estate to God , and at length thou wilt commit thy soule when thoudiest unto him ; very well ; but what doth God trust thee withall ? hath hee not trusted thee with a Body and a soule , with a portion of goods , with place , time , strength and abilities to doe good ? Hast thou not all thou hast from God as a Steward , to improve for thy Masters advantage ? If ever thou expectest the performance of what thou hast put in him , bee faithfull in that trust which hee hath committed to thee . Those that have misused their bodies , and wounded their soules in their lives , how can they commit thē to God at their deaths ? How dares the soule looke up to him , when the life hath beene nothing else but a perpetuall offending of his Majesty . I beseech you let us learne this wholesome lesson , great is our benefit thereby : Hee that trusts in the Lord shall be as Mount Sion , that cannot bee moved ; wee may be shaken but shall never be removed . The earth is shaken with Earthquakes , but the earth keepes its owne Center still : Our best peace is in God , and our chiefest safety in his protection . I laid mee downe to rest , because thou Lord watchest over me , ( saith the Prophet ) and , Returne O my soule to thy rest , for the Lord hath beene very beneficiall to thee . Is it not a good thing to have a sweete security of soule ? that whether I sleepe or wake , whether I bee at home or abroad , live or die , I have a Providence watching over mee better then mine owne ? When I yeeld my selfe up to God , his wisedome is mine , his strength is mine , whatsoever hee hath it is for me , because I am his : What a heaven upon earth is this , that a Christian out of a holy familiarity with God , can resigne up his soule to him upon all occasions ? Set heaven and salvation aside , what greater happinesse can be desired ? How sweet is a mans rest at night after he hath y●elded himselfe to God by faithfull prayer ? I beseech you let us bee acquainted with the practise of this duty , and labour to bee in such a state as God may owne us , and receive our poore soules to himselfe ; Let us keepe them pure and unde●iled , and labour to improve our Talents , that when we give any thing to God we may say , Lord , according to the grace I have received , I have kept it , and therefore now returne it to thee againe . Beloved , when trouble of conscience comes , when sicknesse and death comes , what will become of a man that hath not this sweete acquaintance with God ? hee was a stranger to God in the time of prosperitie , and God is now a stranger to him in adversitie . Saul was a prophane spirited man , hee did not acquaint himselfe with God in the time of his happinesse , and therefore in time of distresse he goes first to the Witch , and then to the sword poynt . So fareth it with all wicked wretches in their great extremities ; no sooner doth any evill be●ide them , or the least danger approach them ; let conscience never so little fli● in their faccs , &c. but presently they goe to cursed meanes , and runne upon desperate conclusions . Therefore as we desire to die even in Gods armes , & yeeld up our selves into the very hands of the Almighty with comfort ; let us daily inure our selves to this blessed course of committing our selves and all our wayes to him in doing good . Come and see , saith the Scripture ; Beloved , if you will not beleeve me ; make tryall of this course a while ; did you once taste the sweetnesse of it , how would your drooping spirits be cheared up ? Let a man continually keepe a good conscience , and hee shall bee satisfied with peace at last : Suppose hee meetes with danger and opposition in the world , this may seeme harsh at the first ; ô but he shall know afterwards what it is to part with any thing for Christs sake , to commit his cause or whatsoever hee hath unto God , as to a faithfull Creator . Then wee ●aste of God to the purpose , when wee put him to it ; for God will not be indebted to us ; wee never finde such sweete immediate comfort from him , as when wee deny our selves comfort of the Creature for his sake . Little doe wee know what times may befall us , there is much danger abroad , and wee have cause to feare , not farre from us . It may bee the clouds even now hang over our heads ; Oh if wee would be hidd in the day of the Lords wrath , & have no evill come nigh our dwellings , let us ( above all things in the world ) make sure our interest in Christ , and title to the promise ; Wee should seeke to know God more , and then wee would trust him more . They that know thy name will trust in thee , saith David : Oh the blessed estate of a Christian , that now he may bee acquainted with God , that through Christ there is a Throne of Grace to flie unto ! I beseech you improve this happy priviledge , and then come what will ; come famine , come danger of warre or pestilence , &c. God will bee a Sanctuary and an abiding place to you . A Christian carries his Rocke and sure defence about him ; I will bee unto them a little Sanctuary in all places , saith God. What a comfort is it to have a wall of fire still compassing us about ? a Sheild that our enemies must breake through before they can come at us ? Hee that trusts in God shall bee recompensed with mercy on every side ; it is no matter what dangers compasse him , though hee be in the midst of death and hell , or any trouble whatsoever , if he commits himselfe to God in obedience , out of good grounds of faith in his Word , he shall be safe in the evill day . THE TABLE . A ABsence of Gods Spirit discourageth us in the way to salvation , Part 1. Pag. 111 Affliction , necessary , 1. 16 , 17 It happens in the Sunsnine of the Gospell , 1. 25 Small ones not regarded , make way for greater , 1. 27 Our carriage therein must bee good , 1. 140 God will deliver his out of all , 2. 94 How , 2. 95 , 96 Godly afflicted more than others , and why , 1. 18 This discovers false brethren , 2. 93 Art aggravates sinne , 2. 7 Assurance of Gods love is to bee sought betimes , 1. 197 Atheisme brings judgement , 1. 28 Attributes of God are to be applyed to our selves , 1. 17● B A Christians best things are last , Part 1. Pag. 47. Part 2. Pag. 196 Brethren th●● are false discovered by affliction , 2. 93 C Calamity , in the common calamity the wicked dare not appeare , 1. 122 Christianity contrary to nature , 1. 145 Children of God are knowne by Gods correcting them , 1. 46 The Devill their enemy , 1. 107 These must be committed unto God , 1. 232 Church of God is his house , 1. 5 Why , 1. 6 He provides for it , 1. 7 Whether the English Church bee Gods house , 1. 13 Proved , 1. 14 The Church needs purging , 1. 15 God clenseth it when need is , 1. 17 It should severely punish sinne , 1. 23 It is Gods Spouse , 1. 80 Impregnable , 2. 31 Commonnesse of sinne is a signe that it is ripe , 1. 30 Conception of minde is like the body , 2. 2 Conscience , good feares not death , 2. 189 Constancy in sinne to be shunned , 2. 7 Correction shewes we are Gods Children , 1. 46 Covenant , wee must bee in Covenant with God , 1. 187 Creator , comfort from God as a Creator , 1. 168 , 180 , 184 D Death is a departing , 2. 184 How Paul desired it , 2. 186 Not to bee feared by a Christian , 2. 192 It may be desired by a wicked man , but for some by-ends , 2. 194 Our ends must be considered . 1. 58 The death of the godly to be lamented , and why , 1. 209 , 211 Their deaths a signe of judgment approaching , 1. 28. 2. 23 Deliberation in what things to bee used , 2. 179 Deliverance we have dayly from God should cause us to glorifie him , 2. 151 Desire , what , 2. 182 Despaire to be avoided , 2. 101 Devill , an enemy to Gods Children , 1. 107 Diligent , we are diligent to sinne , 2. 7 Disobedience against the Gospell the greatest sinne , why , 1. 68 How knowne , 1. 86 Division ( 1. 44 ) in a land is a forerunner of judgement , 2. 29 Doctrine , we should keepe sound that doctrine which was left us pure , 2. 162 Doubting , Romish doubting disallowed , 1. 198 E End , our end must bee considered , 1. 58 Enemies to be prayed for , 1. 146 , 147 Enemies of the Church represented two waies , 2. 68 Envy snarles at greatnesse when joyned with goodnesse , 2. 13 Eternity , our desire of Gods glory should be carried to eternity , 2. 158 Evill we must not plot to doe it , 2. 48 The difference betwixt evill done and suffered , 2. 113 Manifestation thereof aggravates it , 2. 114 Examination of the grounds of Religion a meanes to escape judgement , 1. 40 Examples of Governours prevaile much , 2. 163 Experience of Gods care and love , exprest , we may collect the future , ● . 201. 2. 1●● F Faith , it 's efficacy , 1. 119 It takes hold by a little , 1. 182 Active and Passive , 1. 188 It is strengthened by deliverance , 2. 129 It is a signe of our interest in heaven , 2. 147 Faithfulnesse of God to bee trusted to , 1. 177 He is faithfull , 1. 171 Wee must bee faithfull in what hee trusts us , 1. 233 Feare disturbs peace , 1. 220 Fruitfulnesse required , 2. 217 Meanes to attaine it , 2. 218 Future care and love in God collected by things past , 1. 207. 2. 108 G Gospell , in rejecting it wee reject God , 1. 63 , 68 To sinne against it is worse than against the Law , 1. 72 It layes open Christ , 1. 90 Disobedience there unto a great sin , 1. 68 How knowne , 1. 86 Glorifie GOD for his deliverances , 2. 151 Our desire of Gods glory should bee infinite , 2. 158 Our glorifying him makes others doe so too , 2. 168 Vide Honour . Away to glorifie God , 2. 153 God , the Church is his house , 5 And he ours , 9 Our bodies and estates must bee committed to him , 1. 156 He is faithfull , 1. 171 Wee must bee our owne , ere wee can give our selves to him , 1. 185 We must commit our selves to him , if we would have him keepe us , 1. 204 We must eye him in all that wee doe , 1. 221 , 226 Relie on him in all our courses , 1. 229 He will be known in his Attributes , 2. 28 , 29 His love to his , 2. 28 He is overcome by prayer , 2. 29 He is Author of our deliverance , 2. 106 Our glorfying him makes others doe so , 2. 168 We must bee faithfull in what hee trusts us , 1. 233 Gods Attributes are to be applyed unto our selves , 1. 175 We must be in covenant with God , 1. 187 Comfort from God as a Creator , 1. 168 , 180 , 184 He must bee glorified for his deliverances , 2. 151 Trust to Gods faithfulnesse , 1. 177 Godly afflicted more than others , why , 1. 18 Their sinnes greater than others , 1. 20 , 21 They may seeme neglected by God , but their end is peace , 1. 213 They shall not be subdued , 2. 34 Their prosperity makes way for the subversion of the wicked , 2. 39 They suffer , 2. 88 Yet differing from the wicked , 2. 102 Sometimes in straits , 2. 179 Their death how to bee lamented , 2. 209 They bring good to the place where they are , 2. 211 They can deny their best good for the benefit of the Church , 2. 213 Good men dying is a signe of ensuing judgement , 1. 28 We must be Actively good as well as passively . 2. 23 Governours , their examples availe , 2. 163 Government , it is good to bee under Christs government , 1. 92 G●aces of the Spirit make the way to heaven easie , 1. 116 Delivering gra●e requisite against temptation ▪ 2. 123 Greatnesse wh●● joyned with goodnesse , envyed at , 2. 13 G●●-powder Tr●ason , 2. 64 H Happinesse present aggravates eternall misery , 1. 59 Heart of a Christian is Gods Closet , 1. 8 Discovered in affliction , 2. 92 Heaven , how to make the way thither easie , 1. 115 Faith a signe of our interest therunto , 2. 147 Pride purged , a signe of our interest , 2. 146 Honouring God we honour our selves , 2. 167 It is a signe wee are in a good estate , 2. 160 Vide Glorifie . Hope must be exercised , 1. 119 Humility requisite to a Christian , 1. 116 I Idolatry brings judgement , 1. 29 Impudency a sign● of the ripenesse of sinne , 1. 30 Infidelitie negative is lesse than disobedience against the Gospell , 1. 71 Judgement how to know when neare , 1. 27 How to prevent it , 1. 37 It will begin at Gods house , and why , 1. 46. What it 〈◊〉 and its division , 1. 48 Wicked shall not appeare in the day of judgement , 1. 123 Consideration and examination meanes to escape judgement , 1. 40 Mourning for our owne and others sinnes , another way . 1. 42 No priviledge can exempt from judgement , 1. 22 L Love , decay therein a signe of judgement , 1. 33 Requisite for a Christian , 1. 117 It descends , why , 1. 166 Assurance of Gods love to bee sought betimes , 1. 197 Wee love things present too much , 2. 91 Law , it is a lesser sinne to offend against that , than the Gospell , 1. 72 Lyons , we are all naturally such , 2. 86 M Magistrates needfull in the Church , 2. 205 Mercy of Christ must not bee presumed on , 1. 76 Exceptions against Christs mercy refeld , 1. 91 Gods mer●y must be especially noted 2. 56 Consideration thereof is the way to glorifie him , 2. 153 Ministers , they are hardly beleeved , 2. 47 Mischiefe , to contrive mischiefe is the signe of a man notoriously wicked , 2. 18 And therefore to bee abhorred , 2. 20 Moderators Catholique , 1. 67 Mortification necessary , 1. 121 Mourning for our owne sinnes and of others is the way to avert judgment , 1. 42 N Nature and Christianity different , 1. 145 O Obedience to the Gospell what , 1. 63 Who have it not , 1. 65 'T is not of our selves , 1. 82 But wrought , 1. 88 It must be free , 1. 94 And cheerfull , 1. 95 Active and Passive , 1. 136 One good man may doe much good , 2. 217 Opposition is bitterest amongst those that are nearest , 2. 11 Others matters how to bee minded by us , 2. 214 P Peace is a signe we have committed our selves to God , 1. 218 Disturbed by cares and feares , 1. 220 Peace is the end of the godly man , 1. 213 Particulars , from particulars we must rise to generals , 2. 59 Policy , carnall to bee eschewed , 1. 191 It hinders our safety , 1. 193 Posterity must be committed to God , 1. 230 Motive , 1. 232 Pray we must e●e wee shall obtaine , 1. 204 Yea for our enemies , 1. 146 , &c. God is overcome by prayer , 2. 29 Present , we are too much addicted to things present , 2. 91 Preservation is from God , 2. 131 Vide Providence . Pride if it be purged it is a signe of our interest in heaven , 2. 146 To be avoided , 2. 215 Priviledge , none exempts from judgment , 1. 22 Prizing religion a way to avert judgement , 1. 43 Professors , their loose life wounds the Gospell , 1. 20 Providence , God will keepe us if wee commit our selves unto him , 1. 204 Eye him in all we doe , 1. 221 , 226 Rely on him in al our courses , 1. 229 Committing posterity to God , 1. 232 Vide Preservation . Prosperity , the seeming prosperity of the wicked shall have an end , 1. 55 , 208 We must not grieve at it , 1. 57 Continuall prosperity a signe of a bad estate , 1. 129 R Religion must not bee en●red on with hopes of pleasure and case , 1. 113 Reformation thereof hath brought blessings , 2. 73 Repentance is a way to turne away wrath , 1. 38 Righteous , what meant thereby , 1. 97 They are saved , 1. 101 Yet hardly , why , 1. 106 , 112 S Saints hated of wicked men , 2. 17 Salvation , certainty of salvation , 1. 104 Scandall makes it hard to bee sav●d , 1. 109 Security a marke of the ripenesse of sinne , 1. 31 Selfe-denyall required in a Christian , 2. 215 Sinne , God punisheth it wheresoever he findes it , 1. 18 When ripe , 1. 31 Sinne , against the Gospell is against Gods Attributes , 1. 68 Sinne is greatest when against the greatest light , 1. 70 The nearest must bee parted with , 1. 77 The effects , 1. 89 It is sweet , 1. 105 It stickes to all , 1. 106 Sinnes of the second Table are grounded on sins of the first , 2. 10 It is full of deceit , 2. 45 , 47 , 68 God delivers us from great ones , 2. 126 Abstinence from sinne present , is the way to be delivered from sinne to come , 2. 124 Art and diligence aggravate sinne , 2. 7 Should be severely punished by the Church , 1. 23 Constancy in sin to be avoided , 2. 7 The sins of the godly greater than others , 1. 20 , &c Sinner what , 1. 121 Slander a cloake for cruelty , 2. 15 Soule must bee committed to GOD , 1. 151 , 161 Why , 1. 162 It must be done sincerely , 1. 225 Reasons , 1. 223 Directions , 1. 185 What it is , 1. 209 How we know when wee commit it to God , 1. 216 Even in the most desperate estate , 1. 187 We must desire to have it kept from sinne , and the consequents , 1. 152 Wicked m●n thinke they have none , 1. 154 Soule must be respected above other things , 1. 157 Not satisfied but by strong reasons , 1. 162 The soule oft carried away with delight , ibid. Spirit , how it workes with the Gospell , 1. 84 Its power , 1. 116 It is the chiefest part of a man , 2. 6 It supports us in spirituall losses , 2. 104 A royall spirit is a signe of our interest in heaven , 2. 147 Spouse of Christ is the Church , 1. 80 Suffering of the godly and ungodly differ , 1. 3 It is best for Gods children so to doe , 1. 127 , 129 It comes when God will , 1. 132 We must look from whence it comes , 1. 136 Our wel-doing must be seene before our well-suffering , 1. 138 Suffering must not bee avoided by sinne , 1. 142 In well-suffering we 〈◊〉 coales of fire on our enemies , 1. 146 We overcome by suffering , 1. 147 We must not have by-respects therein , 1. 149 T Temptations , considerations against them , 1. 61 God will not be tempted , 1. 216 Grace requisite against those times , 2 , 123 Time , there is a time appointed for Gods visiting his Church , 1. 23 , 50 When that is , 1. 26 Wee must use time present in doing good against the day of judgement , 1. 41 The wicked shal not appeare in three speciall times , 1. 122 We must avoid sinne for the time to come , 2. 120 Trust , wee must not trust to flesh , 1. 180 Tryall , comfort against the fiery tryall , 1. 2 V Unfruitfulnesse a sign of ensuing judgment , 1. 32 W Weake faith how strengthened , 2. 129 Wicked , their end , 1. 56 The consideration of their torments should weane us frō the world , 1. 61 They are reserved , 1. 207 To further plagues , 1. 215 They shall not prevaile over the godly , 2. 27 Though for a time over their persons , yet not over the cause , 2. 31 They get nothing by persecuting the Church , 2. 35 In their enterprizes they are but to worke Gods will , 2. 36 Their plots against the Church miscarry , 2. 37 They are fooles , 2. 42 Will of it selfe cannot be rectified but by the understanding , 1. 4 It is Gods will that men suffer , how , 1. 130 Wilfulnesse aggravates sinne , 2. 3 Wisdome carnall is folly , 2. 20 , 27 , 41 Word of God like himselfe , 1 , 175 Workes justifie not , 1. 66 FINIS . Places of Scripture explaned and opened .   Cap. Vers. Part. Pag. GEnesis 5. 24. 1. 217 1 King. 34. 3. 2. 183 Psalme , 14. 1. 2. 10 25. 10. 1. 172 31. 5. 1. 203   15. 1. 134 36. 7. 1. 205 46. 2. 1. 211   4.   ibid. 73. 1. 2. 103 90. 1. 1. 9 129. 3. 1. 41 Prov. 1. 24. 1. 52     26.   ibid. Esay 1. 5. 1. 27   3. 2. 1. 28     3.   ibid.   43. 2. 1. 213 Ierem. 10. 24. 1. 49 Ionah 2. 8. 1. 91 Ioel 2. 14. 1. 40 Matth. 5. 30. 1. 77 Luke 3. 20. 1. 74   5. 8. 1. 196 Rom 7. 6. 1. 95   8. 37. 2. 116 1 Cor. 11. 7. 2. 171 Philip. 4. 6. 1. 220     7. 1. 154 2 Thess. 1. 7. 1● . 75     8. i● id . 1 Timoth. 1. 15. 1. 173 2. Timoth. 4. 18. 1. 143 To the Reader . REader , in this Booke there are two parts , the one begins at the Churches visitation , and goes on orderly to Page 240. and there it ends , this I call the second part . All the rest from the beginning and so forward I count the first part : therfore when thou art directed to the fourth or fift page , because thou shouldest not looke in both , nor mistake , I have set it thus : 1. 4. which is 1 Part and 4 Page ; or ● . 5. the second Part and fift Page . Notes, typically marginal, from the original text Notes for div A12197-e460 Voluntary . Quò minor necessitas peccandi , ●ò majus pecc●tum . Involuntarium minuit de ratione peccati . Voluntas appetitus totius sup●osit● . Delightfull . Spirituall . Artificiall . Doli non sunt doli , ni astucoles . Diligenec in it . Dwelling upon it . Gen. 27. 41. Psal. 14. 1. Psal. 105. 15. Obser. 1. Observ. 2. Prov. ● . ●4 . Prov. 4. 16. Lukc 22. 3. Act. 13. 10. Vse . Gen. 3. 1. Esay 47. 10. Vse Judges 5. 23. Luke 1. 51. Hosca 8. 7. 1. Reas. Psal. 9. 16. Gen. 32. 26. Luke 18. 5. Psal. 65. 2. Object . Answ. Act ▪ 7. Revel . 13. ● . Vse . 1. Psal. 129. 1. Luke 2. 35. J. ● . 30. 7. Psal. 125. 3. Vse 2. Why wicked plots 〈◊〉 . Psal. 2. 4. Micah 4. 13. Psal , 136. 20. Psal. 2. 1. Esay 8. Exod. 2. 10. Esay 51. 11. Gen. 3. 22. Hosea 9. 2 , 3. Prov. 5. 22. Rom. 7. Eccles. 8. 12. Galat. 6. 7. De●t . 29. 19 , 20. Esay 53. 1. Galat. 4. 16. 1 King , 2● . 2● . Matt. 27. Marke 5. 14. Psal. 1. Malach. 3. 16. Prov. 1. 32. J●r . 17. 9. Quest. Answ. Psal. 126. 2. Psal. 145. 10. Marke 13. 1. Judges 5. 31. Psal. 148. 2 , 3 〈◊〉 Heb. 11. 1. Revel . 16. 2. Genesis 19. Exodus 14. Revel . 16. Daniel 3. Jerem. 2. 31. Notes for div A12197-e15040 Acts 9. 22. Acts 16. 33. Jer. 31. 33. Obser. 1. Mat. 2. 13. Psal. 44. 9. Psal. 6. 1. Psal. 6. 1. Exod. 14. 15. Psal. 130. 1. Heb. 5. 7. Mat. 26. 33. Divers Waye● ho● God delivers from the Lions mouth . Daniel 6. 22. 2 Sam. 23. 27. Acts 12. 23. Nehem. 2. 8. Gen. 33. 4. Exod. 10. 28. Acts 24. 25. Use of instruction and co●solation . Philip. 4. 22. Exodus 5. 11. Psal. 126. 1 Job 13. 15. Gen. 32 26. Jonah . 2. 8 Exodus 3. 2. Gen. 28. 12. Acts 16. 26. 2 Cor. 4. 9. Luke 1. 43. Habak 2. 3. Differences of godly , and wicked . Psal. 73. 1. Job . 3. 25. Of our support in Spirituall losses . Job . I9 . 25. Exodus 33. 15. 1 Sam. 17. 37. 2 Cor. 1. 10. Vse . 1 Sam. 17. 37. Quest. Answ. Philip. 4. 7. Rom. 8. 37. Psal. 24. 1. Why S. Paul sayes from every evill worke . Psal. 119. 128 Psal. 66. 18. Object . Sol. Object . 1 John 1. 8. Answ. How God deli●ers from ill workes , by not delivering . Quest. Sol. Vse Revel 1. 6. Object . Answ. Under-preservers of the Saints . Psal. 47. 9. 2 Kings 2. ● 2. Dan. 3. 25. and 6. 12. John 19. 10. Acts 12. 7. The excellency of the heavenly Kingdome . Vse 1. Object . Sol. 1 Pet. 1. 5. Vse 2. Vs● 3. Vse 4. Vse 6. Rom. 8. 37. Heb. 12. 24. 2. Pet. 3. 13. Philip. 3. 23. 1 J●hn 3. 3. 1 Cor. 6. 9. Mat. 25. 41. Col●ff . 3. 1. 〈…〉 〈…〉 Philip. 3. 8. Ps●l . 51. 12. 1 Kings 6. 7. ●eb . 11. 1. Zeph. 2. 3. Obser. 1 Pet. 1. 4. Psal. 103. Vse . Vse . 2 Kings 24. 3. Incouragements to glorifie God. 1 Sam. 2. 3o . Gen. 22. 13. 2 Thes. 1. 10. Quest. Sol. 1. Pet. 1. 15. 2 Sam ▪ 9. 1. Notes for div A12197-e22440 Obser. Luke 12. 18. Rom. 7. Quest. Answ. 1 Cor. 3. 22. Psal. 39. Obser. Qu●●t . Ans. Phil. 3. 1. Gal. 6. 14. Acts 24. 16. Jer. 17. 1. Gal. 2. 19. Rom. 8. Obser. 1. 2 Thes. 2. Dan. 4. 21. Micah 7. Vse . Obser. Reas. 1. Es●y 53. 11● Rom. 14. 8. Vse Eccles. 9. 15. Gen. 39. 3. Heb. 6. 10. M ● . 2. 2. Tim. 4. 7. Jos. 24. 15. Notes for div A12197-e28210 Obs. 1. Math. 26. 38. How Christ was not forsaken . Quest. Answ. Quest. Ans. Object . Answ. 3. Conclus . Ans. Quest. Answ. Object . Quest. Heb. 7. 22. Philem. 18. Quest. Ans. Rom. ● . How to discerne the uglinesse of sin . Gen. 3. Mat. 25. 2 Cor. 13. Conclus . Psalm . 44. Ezek. 36. Lam. 3. Quest. Ans. Quest. Ans. Quest. Ans. 2. Conclus . Psa. 63. Vse . Esa. 1● . Ca●tion . Object . Ans. Mat. 26. 30. Mat. 4. Vse . 3. Concl●s . Quest. Ans. Object . Ans. 1 John. 3 , 23. Judg. 10. 14. Psal. 23. 4. Conclus . James 5. 15. Psal. 5● . Phil. 4. 6. Object . Answ. Object . Answ. Object . Ans. 2 Tim. 4. 7. Psal. 16. 11. 2 Tim. 4. 8. Notes for div A12197-e37090 Grounds of cōfort against the fiery triall propounded by the Apostle . The points considerable in the text . Obser. 1. That the Church of God is his own house . Reason . God provide , for his Church as his owne house . The heart of true Christians is Gods private closet . Revel . 3. 20. 〈◊〉 Psal. 90. 1. Vse 2. Luke 19. 46. 1 Cor. 7. 1 2 Cor. 6. 14 Vse 3. 1 Cor. 3. 17. Quest. Answ. That the Church of England is Gods house . Quest. Answ. Obser. 2. ●hat the house of God needs visiting and purging , and the reasons of it . Reas. 1. Reas. 2. Esay 65. Vse . Psal. 55. 19. Ict. 48. 11. Obser. 3. That God will come to visite and purge his house , when need is . Amos 〈◊〉 O● . Answ. Why God afflicts his owne people before others . Ezec. 4 6. Levit. 10. 3 〈◊〉 3. 2. The sinnes of the godly more haynous then others . Vse 1. No priviledge can exempt us from Gods judgement . Augustine . Salvian . Vse 2. obser . 4. God appoints a particular time for his visitation . Quest. Answ. What be the times of Gods visitation . Psal. 88. 15. Psal. 44. 22. The Church is afflicted when the light of the Gospel hath most clearely shined . That now is the time of the Churches affliction . quest . How wee may know when some iudgemet approacheth . 1. Signe . Amos 4. 6. 7. Esay 1. 5. 2. Signe . Esa. 3. 2. 3. Prov. 11. 10. 11. Eccl. 9. 15. 3. Signe . 4. Signe . Quest. Answ. 5. Signe . 6. Signe . Deut. 28. 47. Vse . Icrem 8. 7. Dan. 3. Quest. Answ. Of the meanes to prevent and escape Gods judgements . 1. Meanes . To meet God by speedy repentance . Note : Mal. 3. 16 2. Meanes . To examine the grounds of our Religion . Psal. 129. 3. 3. Meanes . To store up the fruits of a godly life before the judgement commeth . 4. Meanes . To moutne fo● our own sins , & the sins of the tinies . 5. Meanes . To set an high price on our Religion , and every truth of it . 2 Sam. 4. 21. Obser. That iudgemēt must begin at Gods house , & the reasons of it . Reas. 1. R●as . 2. Reas. 3. Reas. 4. Vse . 1. That God by our corrections sheweth that we are his . Quest. Answ. What is meant by judgement , and the divers kind● of it . Ierem. 10. 24. Vse 2. Vse 3. Micah . 7. Securitatis custos timor . Spes exercitat ad opus . Ierem. 32. 40. Prov. 1. 24. 26 Notes for div A12197-e45300 Three points consider●ble . The seeming prosperity of th● wicked shall have an end . Obser. 2. The happinesse of the wicked is moment●nic ▪ ●heir 〈◊〉 end les●e . Vse Psal. 37. Luke 16. Luke 16. Present happinesse aggra●vates futur● and et●rnall misery . S●piens 〈◊〉 plus miser . Observ. 3. The e●dlesse miseries of the wicked should warne us from the love of their present pleasures and profits Quest. Answ. What it is to obey the Gospell . That workes have no place in the act of just●fication . Gal. 2 ▪ Philip. 3. 10. Why disobedience against the Gospell is so great a sin . 1. Reas. B●cause sins against the Gospell , are against those attributes in which God is most glorified . 2. Reas. B●c●u●e those sins are most sinfull which are against the greatest light . Iohn . 15. 22. Ep● . 5. 8. Negative infidelity is a lesser ●in them disobedience to the Gospell . Iohn . 15. 22. 3. Reas. Because they ●in against a better cov●nant . Luk. 3. 20. 2. Thess. 1. 7 ▪ 8. 2. Ti● . 12. 1. 〈◊〉 . 10. Matth 37. 2. Instance . 1 Cor. 6. 9. Luke 19. 27. Object . Answ. Gal. 3. 5. Pro. 8. 34. How the Spirit workes with the Gosp●ll . Math. 13. 20. If we would not d●sobey the Gospell , disobey not the Spirit . Qu●st . Answ. How we may c●●● to obey the Gospell . 1 John 3. 23. Jonah 2. 8. Matth 11. 28. 2 Cor. 5. 20. Our obedience must be free . Psal. 1103. Tir. 2 ▪ 14. Rom. 12. 1. Rom. 7. 6. Notes for div A12197-e49300 What is meant here by righteous , to wit , a man indued with Euangelicall righteousnesse . Rom. 13. 8. The righteous are saved . Luke 19. 9. Eph 2. 6. 1 John 5. 4. Rom. 11. 29. 1 Pet. 1. 5. Iohn . 13. 1 Iohn 6. 14 , 16. Vse . Matth. 24. 24. Object . Answ. Observ. 1. Why the righteous shall scarcely bee saved . Rom. 7. 21. Rom. 7. 24. Mieha . 7. 1. Jer. 3. 14. Psal. 73. J●● . 12. 1. 2. Why God will have the right●ous with such difficulty saved . Vse Ph●l 3. 11. How to make the way to heaven e●sie . Matth. 11. 29 Heb. 11. 1. John 4. 34. Quest. Answ. What he mea●e● , by sinner . 1 〈◊〉 . 25. Dan. 5. 2 Thess. 1. 8. Rev. 6. 16. Notes for div A12197-e52120 Obser. 1. That the state of Gods chil●● diē is to suffer . Why Gods children must suffer here . Object . Answ. In the best estate there will bee suffering one way or other . Object . Answ. Esay . 10. Esay 10. 7. Obser. That we never suffer , but wh● God will. Psal. 103. 9. Psal , 103. 14. 1 Pet. 1. 6. Acts 9. 31. Psal. 31. 15. Psal. 116. 15. Vse . Heb. 10. 9. Vers. 7 M●rke 8. 38. Object . Answ. How in suffe●ing we heape coales of fire . Object . Answ. Luke 23. 34. Act. 7. 60. The excellent victory of ●uffering . Mar. 8. 36. Quest. Answ Phil 4. 7. Wicked men thinke that they have no soules . Object . Answ. Object , Answ. Our chiefe 〈◊〉 must bee 〈◊〉 soules . Quest. Ans. Our soules must be committed to God. Quest. Ans. Obser. Our soule is not sati fied but by strong and sound Reasons . Act 17. 28. Quest. Ans. Object . Answ. Notes for div A12197-e58300 Psal. 25. 10. Psal. 12. 1 Tim. 1. 15. Vse . Ieremy . We must not trust the creature . Directions how to commit our soules to , God. Direction 2. Jer. 10. 23. Direction 3. That Carnall Policy hinders our safety . Luke ● . ● . Direction 4. L●ke ● . 3. 46. Direction ● . Psa. 71. 6. ● . 17. 18. Ps. 315. Object . Answ. Wee must commit our soules to God if we would be preserved . Ps. 2. ● . Psal. 36. 7. Psal. 34. 20. Gen. 5. 24. Object . Of wicked mens preserving , who doe not commit their soules to God. Answ. Bs. 37. 13. 38. What it is to commit our soules to God. Psal. 46. 2●4 . Esa. 26. 20. Object . Answ. Esa. 40. Psal. 37. How to know when we trust God aright . 1. Triall . ● . Triall . Psa. 42. Phil. 4. 3. Triall . Dan. 3. Reason of trusting in God. 4. Triall ▪ 5. Triall . Prov. 3. ● ▪ Triall . Object . Sol. Co● sid . 1. 7. Triall . Vse . Exhortation . Psal 9. 
A17936	----	Tentations their nature, danger, cure. By Richard Capel. Sometimes fellow of Magdalen Colledge in Oxford. To which is added a briefe dispute, as touching restitution in the case of usury. Tentations. Part 1-2 Capel, Richard, 1586-1656. 1633 Approx. 490 KB of XML-encoded text transcribed from 251 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A17936 STC 4595 ESTC S119212 99854419 99854419 19840 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17936) Transcribed from: (Early English Books Online ; image set 19840) Images scanned from microfilm: (Early English books, 1475-1640 ; 952:02) Tentations their nature, danger, cure. By Richard Capel. Sometimes fellow of Magdalen Colledge in Oxford. To which is added a briefe dispute, as touching restitution in the case of usury. Tentations. Part 1-2 Capel, Richard, 1586-1656. Sibbes, Richard, 1577-1635. [36], 456 p. Printed by R. B[adger], London : 1633. "To the Christian reader" signed: Richard Sibbes. Parts 1 and 2. The words "nature, danger, cure" are bracketed together on the title page. Printer's name from STC. Includes index. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Temptation -- Early works to 1800. Usury -- Religious aspects -- Early works to 1800. 2006-06 TCP Assigned for keying and markup 2006-06 Aptara Keyed and coded from ProQuest page images 2007-06 Ali Jakobson Sampled and proofread 2007-06 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion TENTATIONS . Their Nature , Danger , Cure , By RICHARD CAPEL . Sometimes Fellow of Magdalen Colledge in Oxford . To which is added a Briefe Dispute , as touching Restitution in the Case of Vsury . 1 COR. 10. 13. There hath no Tentation taken you , but such as is common to man : But God is faithfull , who will not suffer you to be tempted above that you are able : but will with the Tentation , also make away to escape , that yee may be able to beare it . LONDON , Printed by R. B. 1633. TO THE RIGHT WORSHIPFVLL SIR WILLIAM GUISE Knight ; Grace and Peace from IESUS . CHRIST . SIR , THose that a honour God , God will honor , and so will godly men : God will ; for he useth not to be behind with any , neither will hee with you : You have done God much honour in setting up such Lights in our Countrey ; Ministers who both b Doe and Teach : They ( as Christ hath it ) shall be called great in the Kingdome of heaven ; and so shall you . And so will godly men honour you , both Ministers and Others : Ministers , because you have built us of our coat some Synagogues : Others ( who had it not beene for you , might have sate in the c Shadow of Darknesse and Death ) for that they now see best by their present mercie , what was their former , and what would have beene their future Misery . To save one soule fom death is noted in the d Word to be an honourable piece of service : How great is your Honour and comfort then ? to whom God hath given an Heart and meanes to set up sundrie e Lights of it for the Saving of many soules , in many Parishes . Now as God and GODS People will honour you for providing that which is f Bread g indeed : So you must conceive that Satan will not h fall downe from Heaven like lightning thus without some stirre ; You doe plucke downe his Kingdom , and he will pluck at you , and you must , and ( I hope ) doe provide for his assaults . As for your Safety , your i Name being written in Heaven ( out of Satans k walke ) you stand l sure ; The m Father holds , and the n Sonne holds , and none shall plucke you out of their hands : But as touching your inward Quiet , by GODS o Leave , Satan will take his time to winnow you ( not as Chaffe ) but as Wheat : Expect it , he will doe what he can ( and he can doe something ) to interrupt your Peace : He hath * no Peace himselfe , and so he cannot abide ( as farre as he can doe withall ) that any should have any : He durst and did set upon , and vex the Lord himselfe with the smoake of an p heavie Tentation : And will he not , Dare he not , let drive at us ? Verily , when we come to have those * true Riches about us , and to be in some spirituall strength , ( which usually is in our later and more q experienced age ) it is usuall that GOD should , and he often doth suffer Satan ; What ? to beat us ? No! But yet to r buffet us , as he did Saint Paul. Wherefore , after some great things done to GODS honour , and Satans undoing , we are then chiefest of all , to looke for the houre of Tentation , and to take the best care we can , both for our Safetie and Peace : This is to fight , not so much ſ with men , nor with t beasts , after the manner of men , as with u Principalities and Powers : His Arrowes are * firy , and have sorrow enough in them , to make the Heart of a Christian man to x stoupe : We are therefore , all of us , by all meanes to furnish our selves with such y Armes as may fit us in our several occasions . And now to helpe the weaker sort of Christians , I have here done somewhat that way , which ( what ever it be ) I doe here make bold to publish it under your Name and Countenance : To whom I wish , as Saint Iohn did to Gaius ( the z Hoste of the Church in his Time : ) a That above all things you may prosper , and be in health , even as your soule prospereth , Yours in our Lord Christ Iesus . RICHARD CAPEL . To the Christian Reader . AFter the Angels left their owne standing , they envied ours , and out of envie became both by office and practice Tempters , that they might draw man from that happy Communion with God , unto that cursed condition with themselves . And successe in this trade ; hath made them both skilfull , and diligent especially now , their time being but short . And if neither the first or second Adam could be free from their Impudent Assaults ; Who then may look for exemption ? the best must most of all looke to be set upon , as having most of Christ in them , whom Satan hates most , and as hoping by dis-heartning of them , to foile others , as great trees fall not alone ; no Age or ranke of Christians can be free : Beginners he labours to discourage ; those that have made some progresse , hee raiseth stormes against ; those that are more perfect , he labours to undermine , by spiritual pride , and above all other times he is most busie , when wee are weakest , then he doubles and multiplies his forces , when hee lookes either to have all , or lose all . His course is either to tempt to sin , or for sinne : To sinne , by presenting some seeming good , to draw us from the true good , to seeke some excellencie besides God in the creature , and to this end , he labours in the first place to shake our faith in the Word , thus he dealt with Adam , and thus he dealeth with all his posterity . And besides immediate suggestions , he commeth unto us , by our dearest friends , as unto Christ , by Peter : so many tempters , so many devils in that ill office , though neither they , or we , are oft aware of it ; the nearest friend of al , our own flesh , is the most dangerous traytour , and therefore most dangerous , because most neare , more neare to us , than the Devill himselfe , with which , if he had no intelligence , all his plots would come to nothing ; this holding correspondence with him , layeth us open to all the danger ; it is this inward bosome enemy that doth us most mischiefe . When Phocas ( like another Zimry ) had killed his Master , Mauricius the Emperour , he laboured , like Cain , to secure himselfe , with building high wals , after which , hee heard a voice telling him , that though he built his wals never so high , yet sinne , within the wals , would undermine al : It is true of every particular man , that if there were no Tempter without , he would be a Tempter to himselfe ; it is this lust within us that hath brought an ill report upon the creature : This is that which makes blessings to be snares unto us ; all the corruption which is in the world , is by lust , which lyeth in our bosome , and as an Achitophel , or Iudas , by familiaritie betrayeth us ; yea , often-times in our best affections , and actions , Nature will mingle with our Zeale , and privie pride will creepe in ▪ and taint our best performances , with some corrupt aime : Hence it is , that our life is a continual combate . A Christian , so soone as New-borne , is borne a souldier , and so continueth untill his crowne be put upon him , in the meane time , our comfort is , that ere long , wee shall bee out of the reach of all tentation , the God of peace will tread downe Satan under our feet . A carnall mans life is nothing but a strengthning and feeding of his enemie , a fighting for that , which fighteth against his soule . Since Satan hath cast this seed of the Serpent into our soules , there is no sin so prodigious , but some seed of it lurketh in our nature ; It should humble us , to heare what sins are forbidden by Moses , which if the Holy Ghost had not mentioned , we might have beene ashamed to heare of , they are so dishonourable to our nature , the very hearing of the monstrous outrages committed by men , given up of God , as it yeelds matter of thanks to God for preservation of us , so of humility , to see our common nature so abused , and abased by sinne and Satan : Nay , so catching is our Nature of sin , that the mention of it , in stead of stirring hatred of it , often kindles Fancie to a liking of it : the discovery of divellish policies and stratagems of wit , though in some respects to good purpose , yet hath no better effect in some , than to fashion their wits to the like false practises ; and the innocencie of many ariseth not from love of that which is good , but from not knowing of that which is evill . And in nothing the sinfulnesse of sin appeares more than in this , that it hindereth all it can , the knowledge of it selfe , and if it once be knowne , it studieth extenuation , and translation , upon others ; sin and shifting came into the world together , in Saint Iames his time , it seemes there were some that were not afraid to father their temptations to sinne , upon him that hateth it most , ( God himselfe ) whereas God is only said to try , not to tempt . Our Adversaries are not far from imputing this to God , who maintaine Concupiscence , the mother of all abominations , to be a condition of Nature , as first created , onely kept in , by the bridle of originall righteousnesse , that from hence , they might the better maintaine those proud opinions of perfect fulfilling the Law , and meriting therby . This moved Saint Iames to set downe the true descent and pedegree of sin ; wee our selves are both the Tempters , and the Tempted , as Tempted , wee might deserve some pity , if as Tempters wee deserve not blame , in us there is both fire and matter for fire to take hold on , Satan needs but to blow , and often times not that neither , for many , if Concupiscence stirre not up them , they will stirre up to Concupiscence . So long as the soule keepes close to God , and his truth , it is safe , so long as our way lieth above , we are free from the Snares below , all the danger first riseth , from letting our hearts loose from God by infidelity , for then presently our heart is drawn away by some seeming good , whereby we seeke a severed excellencie , and contentment out of God , in whom it is only to be had . After we have once forsaken God , God forsakes us ▪ leaving us , in some degree , to our selves , the worst guides that can be ; and thereupon , Satan joynes forces with us , setting upon us as a friend , under our owne colours ; hee cannot but miscarry that hath a Pirate for his guide . This God suffereth , to make us better knowne to our selves , for by this meanes corruption , that lay hid before , is drawne out , and the deceitfulnesse of sinne the better knowne , and so wee are put upon the daily practice of repentance and mortification , and driven to fly under the wings of Iesus Christ . Were it not for temptations , we should be concealed from our selves , our graces , as unexercised , would not bee so bright , the power of God should not appeare ; so in our weaknesse , we would not be so pitiful and tender towards others , nor so je●lous over our owne hearts , nor so skilfull of Satans method and enterprises , we should not see such a necessity of standing alwayes upon our guard ; but though , by the over-ruling power of God , they have this good issue , yet that which is ill of it selfe , is not to be ventured on , for the good that commeth by accident . The chiefe thing wherein one Christian differs from another , is watchfulnesse , which though it require most labour , yet it bringeth most safety , and the best is no farther safe , than watchfull , and not onely against sinnes , but tentations , which are the seeds of sinne , and occasions which let in tentations , the best , by rash adventures , upon occasions , have beene led into temptations , and by temptation , into the sin it selfe : whence sin and temptation come both under the same name , to shew us that we can bee no farther secure from sinne , than we be carefull to shun temptations . And in this , every one should labour so wel to understand themselves , as to know what they finde a temptation to them , that may be a temptation to one , which is not to another ; Abraham might looke upon the smoake of Sodome , though Lot might not , because that sight would worke more upon Lots heart , than Abrahams . In these cases , a wise Christian better knowes what to doe with himselfe , than any can prescribe him . And because God hath our hearts in his hand , and can either suspend or give way to temptations , it should move us especially to take heed of those sins , wherby grieving the good Spirit of God , wee give him cause to leave us to our owne spirits , but that he may rather stirre up contrary gracious lustings in us , as a contrary principle . There is nothing of greater force , to make us out of godly jealousie to feare alwayes : Thus daily working out our salvation , that God may delight to goe along with us , and be our Shield , and not to leave us naked in the hands of Satan , but second his first Grace with a further degree , as temptations shall encrease ; it is he that either removeth occasions , or shutteth our hearts against them , and giveth strength to prevaile over them , which gracious providence you cannot be too thankfull for ; it is a great mercy , when temptations are not above the supply of strength against them . This care onely taketh up the heart of those , who having the life of Christ begun in them , and his Nature stampt upon them , have felt how sweet communion and acquaintance with God in Christ , and how comfortable the daily walking with God , is : these are wary of any thing that may draw away their hearts from God , and hinder their peace . And therefore they hate temptations to sin , as sin it selfe , and sinne , as hell it selfe , and hell most of all , as being a state of eternall separation from all comfortable fellowship with God. A man that is a stranger from the life of God , cannot resist tentation to sin , as it is sin , because hee never knew the beauty of holines , but from the beauty of a civill life he may resist tentations to such sins as may weaken respect , and from love of his owne quiet , may abstaine from those sins that will affright conscience . And the cause why civil men feele lesse disturbance from temptations , is , because they are wholly under the power of temptation , til God awaken their heart . What danger they see not , they feare not , the strong man holds his possession in them , and is too wise , by rowzing them out of their sleepe to give them occasion of thoughts of escape . None more under the danger of tentation , than they that discerne it not , they are Satans stales , taken by him , at his pleasure , whom Satan useth to draw others into the same snare ; therefore Satan troubleth not them , nor himselfe about them , but a true Christian , feares a temptation in every thing , his chiefe care is , that in what condition soever hee bee , it proves not a temtation to him : Afflictions , indeed , are more ordinarily called temptations , than prosperity , because Satan by them , breedeth an impression of sorrow and feare , which affections have an especiall working upon us , in the course of our lives , making us often to for sake God , and desart his cause ; yet snares are laid in every thing we deale with which none can avoid , out those that see them , none see , but those whose eyes God opens , and God useth the ministery of his servants for this end , to open the eyes of men , to discover the net , and then ( as the Wiseman saith ) in vain is the net spred before the sight of any bird . This moved this godly Minister , ( my Christian friend ) to take paines in this usefull argument , as appeareth in this Treatise , which is written by him in a cleare , quicke , and familiar stile ; and for the matter and manner of handling , solid , judicious , and scholler-like ; and which may commend it the more , it is written by one , that besides faithfulnesse , and fruitfulnesse in his ministry , hath beene a good proficient in the schoole of temptation himselfe , and therefore the fitter , as a skilfull Watch-man , to give warning and aime to others ; for there be spirituall exercises of Ministers , more for others , than for themselves . If by this , he shall attaine , in some measure , what hee intended , God shall have the glory , thou the benefit , and he the incouragement , to make publike some other Labours . Fare-well in the Lord. R. SIBBS . Faults escaped . PAge 40. line 20. for , sinne this , reade , this sinne . p. 123. l. 7. for , who can say . r. who can say ? p. 183. l. 23. for , stake , r. slake . p. 212. l. 9. for , blame , r. flame . p. 225. l. 5. after againe , put in , who can say . p. 380. l. 22. for , manner . r. Manour . p. 416. l. 18. for , we keep , r. keep we . p. 549. l. 23. for , alienated , r. alienum . p. 203. l. 17. for , freed once , r. freedome . p. 58. l. 24. for , will , r. would . p. 65. l. 8. after not , put in , only . In the Epistle to the Reader , for desart . r. desert . p. 18. l. 20. r. armand . p. 387. l. 18. for , thoughts r. faults . p. 239. l. 21. r. sinfull affections . p. 240. l. 18. for , both , r. back . p. 238. l. 20. for , grave , r. growne . p. 190. l. 17. for , we , r. he . p. 191. l. 10. for , the sure , r. sure the. p. 136. l. 15. for , doth God , r. God doth . p. 137. l. last , for , from , r. for . p. 108. l. 21. put out , and. p. 75. l. 23. for , reproved , r. approved . p. 61. l. 18. after certaine , put in , of all sinnes . p. 138. l. 10. for , suffer , r. chuse . p. 290. l. 18. put out , Art. p. 342. l. 19. after man , put in , may . 362. l. 7. in the margent , after , they dranke , put in , they married . p. 84. l. 9 r. liking . p. 376. l. 8. r. convenient . p. 384. l. 3. put out the point at heard . p. 337. l. 7. put out , to . p. 377. l. 25. the point at not , put at will. p. ibid. l. 22. first of Timothy 5. 11. put in the margent . the first 227. must be 225. THE TABLE . A ADams first sinne from himselfe . Page 〈◊〉 How sinne came first into the Angels . 〈◊〉 Adam deprived himselfe of righteousnesse . 〈◊〉 We must keepe all our Armour about us . 〈◊〉 An Angell without God , serves not . 〈◊〉 Afflictions no proofe that God loves us not . 〈◊〉 Atheisme how tempted to it , and how cured of 〈◊〉 Satan neither is , nor can be an Atheist . 〈◊〉 Adultery a great sinne , how prevented , and how cured , 〈◊〉 B TEntations of Blasphemy , what , and how cured 270 Blasphemy against the holy Ghost . 〈◊〉 Baptisme properly no vow . ●88 Beastiality : Tentations that way , and their 〈◊〉 3●6 The Body , a great occasion of uncleannesse . 〈◊〉 Helps against such as have hurt their Bodies by the sinnes . 〈◊〉 C COnscience simply is not our Iudge . 309 Sinnes the worse or lesse , for that they trouble the Conscience , how and why . 370 D DEceits of sinne . 22 Men doe wrong the Devill . 39. 40. Wee must not lay our faults on the Devill . 44 Dispute not with sinne and Satan . 96 Desertion in it selfe no sinne . 137 Discontent is caused by sinne , not by crosses . 337 Despaire in lusts of uncleannesse , prevented . 419 F FVlnesse of sin , what , and when 75 Fly not in tentations . 97 Faith our weapon in Tentations . 100 Fight and conquer . 104 Friends to be chosen to helpe us in tentations . 188 After Fals , rise againe . 212 Feare , a meanes to prevent hurting ones selfe . G GOd to bee our God , wee must hold in Tentations . 131 H Sinne against the Holy Ghost , not in the old Testament . 40 Sinne against the Holy Ghost , a part of Originall sinne . 41 Sinners in Hell doe not demerit . 146 I INclosure , a great sinne . 27 , 28 Infirmities , what , and how knowne . 118 K KIndred must take heed one of another in the lusts of uncleannesse . 40● L LVst unconsented , forbidden in each Commandement . 17 Long-suffering , a great meanes to helpe in Tentations . 166 Love of God keepes us from relapsing . 226 M FIrst Motions to sinne , are great sins . 12 Abuse of Mercies brings Tentations . 81 Tentations of Murther , and their cure . 322 Selfe - Murther discovered , and the cure of it . 324 ●●ch as have the gift ought not to Marry . 375 Marriages are to be provided for children in due time . 375 Marriage not appointed to make men rich , but chaste . 383 Rules how to Marry , and how to order our selves in the married estate . 386 N SInnes against Nature . 53 Law of Nature , no part of originall sin . 55 How men become inclinable to sinnes against Nature . 63 O ORiginall sinne , is properly a sinne . 11 Originall sinne for bidden by the Law. 14 Originall sinne , is virtually every sinne . 38 Originall sinne equall in all men . 41 Old Christians most tempted . 51 Occasions of sinne to be avoyded . 83 The helpe of Others in tentations . 183 Avoyding Occasions of sinne , a signe of grace . 205 Old people must see they avoyd lusts of youth . 400 No Ordinary conquest against sinne , without putting away the occasions . 411 Opinion prevailes too much in judging of sins . 350 P THe Pharisies held all inward motions to bee no sinnes . 20 Spirituall Pride makes worke for tentations . 79 Pride the master sinne in all . 88 Prayer brings more than we beleeve , how . 108 Tentations of Perjury what , and how cured . 281 When Prayer for others come too late . 365 R NO true Reasons to be found for any sinne . 47 Reprobate-sense in such as are not Reprobates . Many Reprobates never committed some sinnes of are probate sense . 71 , 72 Reasons will not serve in Tentations . 106 Resisting , a great helpe in Tentations . 109 Relapses dangerous , yet curable . 214 To Repent of sinne , is as great a worke of grace , as not to sinne . 298 Relapses not usuall after Repentance in the lusts of uncleannesse . 426 S SAtan did and doth properly sinne . 5 Sinne not the cause of the first sinne . 7 A single apprehension of Sin , is not sinne . 15 Satan must have leave ere he can hurt us . 33 Satan hath no naturall affection in him . 53 Every man Subject to every sinne . 60 Security makes way for Tentations . 80 Death of Sinne , what , and how . 111 Sinne punished with sinne . Sinne the punishment , is not ever greater than the sin punished . 147 Strength from God helps us in Tentations . 161 A man after repentance may fall into the same grosse Sinne againe . 215 Not to Sinne is better than to repent . 219 Sinne is not to be made worse than it is . 2●5 Satan hurts most when he comes with holy ends . Sodomy , the tentation of it , and the Cure. 358 T SAtans Tentations . 30 Tentations comming from our selves . 38 Mixe Tentations . 43 The definition of Tentation . 46 The best that be , often Tempted . 48 Vses to be made of the Tentation . 86 Rules , after the Tentation is over . 201 Evill Thoughts , how farre subdued . 208 We are subject to the same tentation againe . 245 Theft a sore Tentation , the cure of it . 318 How to know when the lust is killed , or Satan doe onely cease to Tempt . 416 V ALL Vices properly sinnes . 11 Vnnatur all sinnes . 50 Vowes broken prove great Tentations . 289 Vprightnesse of obedience , and of repentance . 300 Vnbeleefe in Christ a great Tentation . 302 Lusts of Vncleannesse , their tentation and cure . 345 Religious men and women must beware one of another in the lust of Vncleannesse . 407 Heed must be taken of our owne servants that they infect him not in the lust of Vncleannesse . 410 Lust of Vncleannesse dangerous . 345 W SAtan himselfe cannot force the Will of man. 31 Will , not taken for the Deed in sins . 93 Watching , a great helpe in tentations . 158 Wisedome , a great helpe in tentations . 164 The Word , a chiefe weapon in tentation . 168 Women stand freer from perjury than men . 282 Widowes estates , and their danger . 399 Y YEelding hurts , not helps in Tentations . 157 How to avoyd the lust of Lust . 399 The end of the Table . TENTATIONS . Their Nature . Danger . Cure. IAMES 1. 14. But every man is tempted when hee is drawne aside of his owne lust , and entised . IT appears that we all came out of Adams loynes , in that we smell of his disease , to father our sinnes on the Lord : a common thing it is , and not so common as wicked for a man to say that hee is tempted of God , and so to make God at least a co-authour of our sins , which S. Iames finding to be up and downe in his time , cleares God , and layes the fault on man , where the root of all tentation is . He would have man to learne , that hee carries the cause of all tentations within his owne bosome ; which the Apostle findes out to be our Lust : This Lust doth worke our tentation by degrees . 1 By drawing the minde of man aside from thinking on God and goodnesse , raising up sudden thoughts in us , of that which is not good without any consultation , giving a man no time to dispute the matter with himselfe , or with his God. 2 By inticing and baiting the hart of man , as men do for fishes ; working on the will to bend towards such or such object represented by Lust , as in appearance good and pleasant ; and here though we doe repell such thoughts as draw , and withdraw , and such wishes as intice and allure , even as fast as they come to our consideration : yet S. Iames tels us here , that they are the first fruits and effects of our concupiscence . By Lust is meant our naturall and originall corruption ; the conclusion is , That all our tentations are long of our originall sin : I deny not but Satan tempts , and so doth the World ; but yet neither Satan nor the World can now hurt us , if all be well within ; they tempt , but it is by working on our own concupiscence , should they finde nothing in us , we needed not to care thus much for their tentations . Christ indeed was tempted , and had no Lust in him , and did not Satan lose his labour ? And all because nothing was found in him : fire burns not where is no matter for it to work upon ; no meere man is tempted and drawne aside , but he may thanke his owne concupiscence . The greatest quaere is of Adam in Paradice , and of the Angels in heaven . The maine answer is , that Iames speakes of Man as he is now , not as he was then . The greatest matter then is , how sin came into Adam , which must be from the liberty of his will , hee was tempted from without , and so was Eve , but no motion of Lust within could draw him to his first sinne , for then there must needs have beene in him a sin before his first sinne , and then the first sin could not have beene his first sin ; he was of such a condition , that he might fal if he would , and hee did fall , but not without any tentation simply , though without any from himselfe , for he was tempted by the Devill . Lust in Satan was the occasion of Adams fall , but the cause was his owne will ; his first sin was from Satans sin , ( sin , I say , ) for it is a weake conceit for any learned man to write that the divill hath no sin , because the Law was not given to him ▪ which proves that in forme he is not such a sinner as man is , but a sinner hee was and is , being and doing that which was contrary to the will and Law of God , laid upon him in his Creation . The holy Page is for it , in the very termes , Io. 8. 44. Hee was a murtherer from the beginning , and abode not in the truth , therefore a sinner : He is a Lier and the father of lies ; therefore a sinner , and 1 Iohn 3. 8 , The Devill sinneth from the beginning . His Lusts then that were in him , did draw him to worke upon Eves and Adams free-will to draw them aside . The Devill was an Angell , and then he had no Lust within him to draw him ; no object without , being in heaven , where was nothing but all perfection : A Deepe it is then to conceive , how sinne came first into the Angels . That one great Angell ( now Belzebub ) did first fall , and then drew after him the rest , is like enough ; but yet the question remaines , how the first sinne came into that Angell sith there was no defect within nor none without : I must first say that sin is a privation , an Obliquity , no effect but a defect , and therefore wee are not to trouble our selves to enquire after any proper and efficient cause ; God cannot bee a deficient cause , bee cause there can bee no defect in him , and therefore the defect must bee in the Angell , and wee must rest in the will of the Angel who without motion from with in , or any tentation from without , fell from his estate , abode not in the truth as Iudes Phrase is , left his habitation voluntarily and maliciously , left it because he would leave it . The first sin or Lust was a sinne then , whose cause was ( such cause as a sinne could have ) not sinne , for then the first sinne could not bee the first sinne , if there were a sinne the cause of that sin ; and againe , we are where we were ; and are left to inquire the cause of that sin , to which if wee say , sinne , to have bin the cause of that , then wee may aske after the cause of that sinne againe and so in infinitum . Here then we must stop and say , that Eves sinne and Adams sin came not from any Lust within , but from an act of their owne free will , drawne out by the tentation of the devill , and of the devils first sin , no internall Lust , no externall tempter at all , was the cause , for there was neither , but we must say that of that sin , sin was not the cause , but the will of the Angell created good , but mutable and free ; no good I confesse can be the univocall cause of any sin but an equivocal cause ; and accidentall cause of sin good may be , for the will of the Angels good in it selfe was the cause , not by working neither , but by not working . Adam then ( to come to him ) turning himselfe of himselfe from God : God then took away his assisting and actuall grace , and then Adam did put away from him his original righteousnesse , put out his owne eyes and so came in Originall sin , viz. this Lust , that ever after tempts all meere men that are tempted , by drawing them aside from good , and enti●ing them to evill . They dreame then , who say that God tooke away originall righteousnesse from Adam , and that hee by an act of his will did not thrust it away : T is safest to say that hee deprived himselfe , fell off from God , else wee come to neare to make God some kinde of author of his sinne . Thus came in this Lust , the fewell of all sinful tentations whatsoever ; What cause have wee then to looke about us , sith our righteousnesse within , in the regenerate is very weak , and exceeding imperfect , our lusts strong , a world of sins lurking up and downe in our soules . For did the Angels in heaven whose innate holinesse and righteousnesse was most perfect , in whom there was a concurrence of all grace in all perfection , did they fall ? and did Adam in whom there was no spice of sinne ? oh then , how stands it us upon to implore the continuall assistance of the actuall grace of God , and incessantly to call in for the a supply of the spirit of Iesus Christ , else we fall and sin most miserably ; we have strange lusts within ( the devils souldiers ) warring against our soules , & Satan ever blowing at the divine Candle of the spirit of God , hee never gives over by a circle and round of tentations to powre cold water on our faith ; Looke wee ever upward then for the daily ayd of Gods assisting grace , that hee would ever blow the bellowes to keepe this holy fire in ; for we see by Adam and the Angels , that it is not the perfect habit of internall grace , no , nor the absence of external tentations neither , that can keepe a man from sinne , t is onely the actuall worke of the right-hand of the most high must doe the deed ; else if Adam having no lust fell , we having little else but lust must needs be drawne aside and enticed : Say day and night , Lord lead me not into tentation . Habits of grace are like the fire of a Smith , be they never so pure and perfect , they burne not in us no longer than they bee blowne : if God withhold or withdraw his assisting hand , Lust drawes us aside presently and down we fall . CHAP. 2. Of drawing aside QVestion is made , whether this first drawing of lust be sin , I say it is ; for if lust be sin , then the effect of it must needs be sin . Evill may come out of good by accident , but out of sinne comes nothing but sinne : Lust is sin and cause of sin , and of nothing but sin . Let it goe for a weake opinion of the Iesuites , who tell us of vicious things that are no sin : for Becanus ( no babe ) doth confesse , that God doth hate this concupisence with a true hatred , but ( forsooth ) not redounding on the person in whom this lust is , as though that were not sin ; and all that sin , which God hateth , God can hate nothing but what is against his nature and will , and whatever is against his nature and will is sin . Originall sin is properly sinne , and to make it a sin it is enough that it is voluntary in the will of Adam so a Bonaventure ; Besides , as soone as ever wee come to have the power to do it , we doe all give a full and a free consent to that sin and the motions of it , which after-consent makes the sin in the guilt of it the more ours : wee then have no excuse left but to cry peccavi , and to fetch all from the sin ( as David did ) in which we were conceived , In originall sin lies a tacite consent ( eminently ) to all sin . 2 Iames makes this drawing aside to be a fruit of sin , 2. to be a sin , 3. to be a cause of sin ; therfore these drawings aside are sins . 3. They bee sins whether wee like them or mislike them , because they are against the Law of God. For that which is urged that there is no consent : I think there is some consent : as the offers of the understanding are quicke , so the Acts of the will are quicke and sudden . I rather say that there is some sudden inchoate imperfect consent given to all motions that arise : that an actuall sin should bee without all consent I cannot conceive ; Paul did sin against his Iudgement I confesse ; for so he meanes when hee saith , he did that hee would not : but to speake in proper tearmes , he neither did , no , nor could sinne , either without or against all motion , or any inclination of his will : Paul did sin this sinne with his will , for else hee would not do it , it was an act of his will , and it is impossible to coact and force the will of man ; though the consent makes it not properly a sin , but rather our sin to be imputed to us , yet I thinke ther is no motiō , no first thought that riseth out of our Lust , but as the thought is , so the consent is sudden , short , quicke , and almost insensible : a consent such as it is then , ever goes with our desires , and motions ; but say that they were unconsented to , yet being against the Law of God , sins they are , and for sins they must goe . For if concupiscence it selfe , and Originall lust be sin , because it is against the Law of God , then all the operations of it must also be of the same kind . By the way then they are deceived , who would faine say , that original sin is not forbidden by the Law ; Directly indeed and immediately it is not ; but forbidden it is , because it is condemned by Gods Lawes . Now the Law doth curse none but such as breake it : Originall sinners the law doth curse , and ( if not in CHRIST , ) God will damne ; therefore they doe against the Law , and the Law then is given to them . Directly the Law forbids actions of sinne , by consequence the Law forbids the habits of sin : But to return , the Law of God is so pure and perfect , that it doth binde the most sudden thoughts that arise , for thoughts being acts of a man , the whole man being bound , those must needs stand bound ; there sin begins , and our thoughts are not free ; thoughts of sinne arising out of our Lusts are sinfull thoughts : Consent or not consent , doth not make an act to bee simply a sin or not a sin : Sin is not defined to be a thing done with or against our assent , but against Gods Law , and Gods Law doth bind our very first and originall thoughts . A meere and single apprehension or cogitation of a sin suggested by another , is not straight a sin , for this was or I know might have beene in Christ ; and Adam before his fall might dutifully have thought of the thing forbidden him without sin , but the difference is , that in him they could not have risen , as they doe in us on such a sudden , the sudden moving of the thinking power , proves that they come from an evill fume and are not right : besides in Adam there must have bin a perfect meditation of the naughtinesse of them , and lastly a true affection of perfect hatred of them , where as in the naturall man now , there is no hatred at all ; in the most regenerate the hatred that is , is but in part ; it commeth in nature ever , in time most an end after the motion : or if with it , yet that is not sufficient , in Adam it would have beene antecedent to the thought of his minde . These drawings aside , ( moving the powers of our soules out of the right place , ) dislike wee them as much as we can , they are sins forbidden in all the Commandements of God ; for looke in what Commandement the finished sin is forbidden , in the same Commandement is the first motion of that sin forbidden also . Neither in my minde doe they distinguish the Cōmandements aright , who reserve these kind of sins to the last Commandement . The Lust St. Iames speakes of , is forbidden , in all the ten Commandements ; but these unconsented motions ( as many cal them ) are the drawings aside of this lust , and therefore forbidden in every Commandement as Lust is . All desires to a sinne are forbidden , where the sin it selfe is forbidden , the only argument for that opinion worth the while is out of Rom. 7. 7. I had not known Lust ( saith Paul , ) except the Law had said thou shalt not Lust ; that by Lust Paul here meanes , a Lust forbidden in one single Commandement cannot be proved : but as the Law , that is the whole body and context of the Law , saith , thou shalt not Lust , that is , thou shalt not sin , sin and Lust being synonimaes : the word Lust is as broad in extent as the word sin . The reason by which many thinke to carry it , is in my opinion very weake ; Paul ( say they ) did know when he was a Pharisie , that Lusts consented unto were sins ; for the Philosophers and heathens as blind as they were , saw so much , But here Paul speakes of such a Lusting which Paul had not known , had he not knowne the Law , and therfore Paul takes the Law to forbid Lust without consent . Grant all this , and much is not made of it . That Paul did not know those first motions ( before his conversion ) to be sin is a truth , and that by the Law too , such Lusts are forbidden is as true . Doth it follow then , that by the Law forbidding such Lusts , must be meant the tenth or one distinct Commandement ? Why may not the sense run thus , that Paul did not know that in any of the Cōmandements such Lusts were forbidden at all ; but now being made a Convert , his eyes were so opened , that hee now saw such lusts to be forbidden in every Commandement ; as the first rising to Idolatry in the first Commandement , & sic in caeteris . But now to answer all ; I say that it is disputable , whether the Philosophers and Heathens did confesse Lusts consented unto , to be sin : if of all Lusts that Gods Law doth forbid , I flatly deny ; many went with them for vertues , as to Lust after the hurt of an enemy , is commended by the wisest and purest of the heathens ; and so in a world of Instances , as a man may see , in Aristotle , Plato , Seneca , and the rest . If of any Lusts and desires that goe no further than a meere inward consent of the minde and will ; Philosophers doe rather deny such motions & affections to be vices , except they swel and rage , putting still a difference betwixt passions and vices . But for Pauls case , it is not the like , hee was no morall Philosopher but a Pharisie , and I affirme it , that Paul did hold that in ward motions consented unto ever so much were no sins at all . T is too late to say that nature morallized and generally inlightened , is able to finde out such consented Lusts to bee sins , for Paul was otherwise doctrinated , his judgment was carried another way ; it being the constant Tenet of the Schoole of the Pharisies to hold , that the Law of God did only forbid the outward action , without having to doe at all with any inward motion and affections whatsoever . This hee learn'd at the feet of Gamaliel : He was a Zelot among the Pharisies ; and this was a Case among the Pharises , received and beleeved by them all : that the inward desires stood free and no way obligated by the Law of the Decalogue , give a man , what assent and consent to them in the motions thereof he would . This to have bin the generall and constant opinion of the Pharises is made so plaine by Doctor Raynolds out of the fifth of Mathew , that there is no denying of it ; and therefore it was Pauls religion to hold , that deeds and acts onely where sins and not affections : And so wee conclude , that Paul had not knowne any inward Lust whatsoever ( albeit consented unto with a free consent , and liked of with a full delight ) to have bin sin , had not the Law said , thou shalt not Lust ; and so for all this place of Paul , our assertion stands good , that in every commandement where the act of sin is forbidden , there the motion of the same sin is forbidden ; aye the first motion , this drawing aside spoken of by the Apostle S. Iames. CHAP. 3. Of the enticing of Lust . AFter Lust hath drawn us aside from God , it doth entice us and wooe us ; the word signifies baiting us , as men doe bait for fishes , coozening sometimes the eye , sometimes the of the silly fish , so doth sin use us puts on guises and maskes , making the sin to appeare in an other colour than it is . Thus our own Lust doth nibble at us with some delight , proposeth it to us under tearmes of pleasure , profit , honour ; alluring us with the seeming sweetnesse , that to our sancies and senses do appeare to be in several sins , and all to bring us to accept of the motion to finish sin , and to finish it , is to act it indeed ; so meanes S. Iames. Lust I know doth worke by force , but nothing so much as by enticing . Man is a creature guided by his will , and where will is , there constraint and violence prevailes little , wee love not to be forced , and therefore our Lust doth goe most an end the other way to worke , to bring us on to sin by licorish courses , sawcing us with a proposall of some seeming sweetnesse to bee found in the doing of sin , for then is sin like to breake out into act , when it hath gained consent within ; and enticing is the likeliest way to wooe us to consent and assent to sinne the sin in question ; sin useth not to come against the haire , but when wee are caught with the spiced pleasures of sin , then we goe a maine downe the streame , and wee give too free consent and allowance to sinne , when wee are besotted with the deceits of sin . T is very often that wee read in the Word of the deceitsulnesse of sinne : and I doe desire all Christians to beware , lest that their owne hearts , that is their owne lusts doe not goe beyond them with cunning , and get within them by some enticing sleight . For Lust is such an enticing harlot , as will undoe the party enveagled for ever , and leave him nothing but shame and misery , loocheth him from his right master , and makes him a slave of slaves , even to delight in his slavery ; robs a man of his liberty , honesty , comfort , salvation and all . Goe to GOD then , that hee would bee pleased to stand betwixt us and this Coozener , that our concupisence having great advantage , in that it is within us , may not cheate us with golden mountaines , and leave us in the suds at last . I meane not to enter into the description of the particular veynes that sinne hath to entice us ; Bookes are full of admirable matter about the deceitfulnesse of sin ; shewing , how the heart first deceives us with colours , and when we are once a doting after sin , then wee joyne and deceive our hearts ; using fallacious and specious Sophismes , to make our selues thinke that to be lawfull to day , which we our selves held to be unlawfull but yesterday . Lye therefore day and night at God for wisdome to prevent the stratagems of sinne ; by nature our imaginations are vaine , our hearts are foolish , and willing to be deceived by sin , little suspecting to find a Serpent and a Snake in the grasse of sin . Lust would allure us to pleasure it in the tents of Meshecke , God will perswade and allure his to dwel in the tents of Sem : Only I must cōmend to the honest Christian , the two maine treacheries of Lust to goe beyond us . 1. Lust sits upon our upper part ; and by probable reasons to see to , strives to win our judgements , and in case a man looke not well to the matter ; Lust will so bleare his understanding with mysts , that he shall think he hath reason to bee mad , and that there is great sence in sinning ▪ Man being a reasonable creature is apt to be caried by reason ; and if lust can once bring us over w th pretended reasons , why then the will is glad of the motion , the affections wait on the will , as on their Queen and Mistris , and the sin is like to be finished and bring forth death . Against this we are to set the Word , and sith sin can shew no reasō out of the Word ; say my reason is corrupt and I am onely for the Word . 2. Lust works on our inferiour parts , and slatters our affections with pausible perswasions ; and a man is soone taken by faire offers to satisfie his affections : they be quick and sudden , and it is hard to hold them in ; & when the fume of sin hath wound it self into the affections , it quickly creeps up into the very judgment and eates out all faculty of discerning , and then good goes for evill , and evill for good . Wat●h we over our selves both wayes before hand , in making head at the very first against these entisings of lust , lest both our reason and affections go after sin ; a world of difficulties will come in , when we are not onely to bring in our affections , but our judgement too : That Fort lost is not had againe with a song ; remember that we have not a novice in hand , but are to deale with an old man which is corrupt according to the deceitfull lusts , so Paul ▪ Most dangerous of all is the deceit of lust , when it seemes to carry with it our reason : because then it is next to an impossible thing , to keepe out of the snare and clutches of sin ; an instance or two , and then an end . Why is it past the power of our Divines with their pens and tongues to cry downe vsury ? the cause is , because most men doe thinke that they have reason to make the most of their money , and as yet they will see no reason against it ; there is an unanimous consent I thinke amongst all the Divines ; that to inclose is an oppressio of an high degree , and yet many of our Gentry inclose more and more every day , and that they doe it with an high hand is too plain , else they would not have us in derision as they have ; and dare proclaime that they will inclose , say all the Preachers in the world the contrary . A proud word , and well might they , if GOD did not say the contrary , as hee doth ; the best is , God is not mocked : for we see that the posterity of the great inclosers , would be right glad with all their harts to feed a poore beast in some common and cannot . Thus the Lord doth laugh at their calamity , and mocke when their feare commeth : but why are men so set in that sin ? Because they thinke that they have reason to inclose . Thus when Lust hath enticed and bewitched our reason : wise men grow to desperate resolutions ; all I say , is in a word . He that keepes from sinne because reason is against it , and not because the Word of GOD is against it ; that man obeyes reason and not GOD. CHAP. 4. Of our being tempted by our lust . GOD I know is often said to tempt us , but never to sin ; we speake not of his tempting us for our triall , but of our tempting our selves : His tentation meant often for our good wee abuse , and take occasion thence to sin , and so wee turne it in the event to be our owne . As for our tempting our selves it is a reflect act , wee are the tempters , we are the tempted : t is not hard for a man to make himselfe a worse sinner than hee is . And is not Sathan said to tempt us ? hee is ; hee is the Grand tempter ; he brought sin into mankind first , and he is still by tentations keeping of it in , and increasing of it : sometimes , though seldome , Satan tempts us and we joyne not with him : sometimes , and but seldome , neither we tempt our selves , and Satan doth not joyne with us ; but most times our tentations are mixt , hee and we concurre and make one act of tempting ; the sin finished is his and ours too . SECT . I. Of Satans Tentations . SAtan at first sinned without a Tempter ; for hee had no lust in him to draw him or intice him : having sinned without a tentation , and without any remedy , he sets upon man , & by his beguiling , he wrought upon that power he had in his will and man was overcome . As the case stands with us , Satan could not hurt us , were it not for our lust . He did set upon Christ , but found no matter in him , he had no power over him not simply , because in Christ there was no sin , but because hee was also so supported by the eternall Spirit , that Satan had not to doe with him . Eve had no sin : yet his tentations went beyond her , and her first listening to him and his Syren song , was a sinne in her ; his first tempting her to the first sinne could not possible presuppose a former sinne in her to worke with and upon . T is onely the power of God , not of our will , that doth keepe us from the fiery darts of the Divell : how farre Satan can goe I cannot set downe ; onely I say that hee cannot goe so farre , as to force the wil of man by plain violence : will were no will , if it could be compulsed or constrained by any . It is held to be the priviledge of God alone , immediately to inflow into the worke upon that noble part , the soule of man ; much lesse is any created power able directly to turne and winde the will of man ; it is beyond the sphere of Satan , and quite out of his element to reach so farre : but to trouble the spirits pote●tly , to raise the humours , to proceed by presenting matter immediately to the phantasie of man , is within his reach ; that the divell can doe , and therefore ( having leave ) hee is able to put those acts into a man , and to worke with power in the children of disobedience . In the phrase of the Scripture it is said : Hee put it into the hart of Iudas to betray his Lord and Master : He filled the heart of Ananias to lye to the holy Ghost . The best is Satan hath no kinde of command over , nor power in us to force us , and therefore the care of a Christian is to resist him , and not to feare him : he is a coward and trembles all over ; fly not but stand , and he will fly : for Satan must have a double leave ere he can say or doe any thing unto us . 1. Hee must have leave of God , as we see in Iob ; hee was faine to come morning after morning to have his Commission renewed : GOD must bid him goe and doe , or else we need not care ( thus much ) for all his power ; hold in with God , and then let Satan doe his worst : hee doth of himselfe wish us all evill , but for the effect how farre hee shall goe ; it is in the hands of God , not of Satan ; according as we read , Luke 22. 31. Satan hath desired to have you to winnow you , as a challenger desireth to have one of the other side to combate with , so did Goliah . So we see Satan must desire leave of God to harme us ; our prayer then is , that God would not lead us into temptation : what a matter of comfort is this ? that our case is in the hands of Christ , who is our head . 2. So he must have leave of us ; I meane we must give way to his Tentation , else his Tentation will be frustrate , so Acts 5. 3. Why hath Satan filled thy heart ? hee doth there expostulate the matter with Ananias , not with Satan ; and askes him what he meant to give Satan occasion to fill his heart with such wickednesse , wee must then thanke our selves if the Divell snare us : he had a consent from our first Parents , hee did wooe them to it , and hee must winne us to yeeld , else the sinne is his , not ours : I am perswaded that many men do discourage themselves over and above , by reason of the too much feare they have of Sathan ; I would wee would feare God more and Satan lesse , and then the divell and we should be lesse accquainted ; wee yeeld often out of a base feare : feare of yeelding occasions us to yeeld , when it is too much . Many dispute it , how to find out the point of difference ; betwixt tentations that are ours , and such as are wholly diabolicall ; I thinke hee doth best who doth study how to resist them , rather than to difference them . That there is a difference I know ; but where the indivisible point of the difference doth stand , I know not : some tell us that a man may finde them out by their suddennesse , and because they are independent and not consequent of any former occasion : but to say that our lust doth not push out as sudden or as independent motions and suggestions is hard . Besides for a man to determine the difference betwixt the independency and suddennesse of Satans tentations , and our corrupt flying motions , I conceive to be a worke to hard for most men . And for the other note commonly produced , that they bee unnaturall and terrible it satisfies not : in that originall sin worketh unnaturally , and violently , and terribly , deny it who can , and where the act of our sinne ends , and Satans begins , who can tell ? What needs all this if we reject them , whether they come from him or us : in the matter of justification wherein lies our salvation and our peace ; they are not imputed to us , no more being ours than we accept and assent unto . In a naturall corrupt motion : Paul saith , When I doe that I would not , it is no more I that doe it : therefore no more is imputed by God , than is seene and allowed by us ; wee shall doe well then not to perplex our selves with needlesse queries which be Satans , and which be ours : sith that we all find that the act of our owne minde , the motion of our fancy , the wishes of our owne will in those things wee have no reason to suspect Satan hath any thing to doe ; I say , wee finde them to goe and come , to be in and our very suddenly , and without any coherence at all ; and the rage of our Lust is terrible and violent of it selfe , and therfore passe that ; and be sure come the tentation which way it will , wee doe reject it and then wee are safe , it is not set on our score : if it come from Satan it is no sinne of of ours at all : if from our lust , sin it is materially , but not formally , for the guilt is done away , in that we doe not allow it but abhorre it , as some are of opinion . SECT . II. Of Tentations which come from our selves . I Confesse it is but now and then , that Satan if he may bee suffered doth not joyne issue with us when wee doe deceive and tempt our selves : but yet the thing I urge is , that there is no sin that is committed , but might bee committed if Satan were dead and buried . Could one kill the Divell ? Yet you cannot name the sinne , that Originall lust would not draw and entice a man unto . It is agreed on , that Originall sin is ( virtually ) every sinne ; neither would God have forbidden all sins to man , if mans nature had not in it seminally sinnes of all sorts and sizes , and so much we have from Christs own mouth , Out of the heart proceeds evill thoughts , murthers , adulteries , &c. That , is all evill thoughts , what sinne worse than murther and adultery ? and may we not think that the holy Ghost saith not murther but murthers , not adultery but adulteries ? to shew that all sorts , and so the worst sorts of murthers came out of the heart of man , yea , selfe murthers and all . Neither stands our heart , that is , our lust , free from highest impieties against God ; and therefore those blasphemies , that is , all sorts , kinds , and degrees of blaspheming are said to proceed out of the heart ; Sathan need not put them in , there they are , though he draw them not out thence , they will spout out of themselves ; so that though the divell did not owe men a spight , yet the lust of man may marre all , and will make some sinne all manner of sins whatsoever . I thinke the divell hath great wrong done him , when men to excuse themselves derive their sins from him ; when perhaps , Satan hath not to doe in the provoking them to sin those things . He is not truly acquainted with the depth of Originall sinne , nor soundly humbled , who thinkes he had never done those faults , except the divell had tempted him ; for a man hath in him all sins that be , ( at least potentially : ) Indeed we read not of any mention made in the old Testament of the sinne against the holy Ghost not that original sin had not this sinne hid in it then , but I think there was not the occasion then of finishing and acting this sin ; for sin this supposeth greater light , as touching CHRIST IESUS in the Gospell , than was set a foot under the Old Testament , and therefore I say that in lust then it was , but it was not drawne forth . How can it come into the heart now , if it were not there from the very first ? Is there a new Originall sin ? or a new kind and species added unto it ? was not the heart of man onely evill and prone to all evill ever since the fall ? Out of the heart saith Christ proceedeth blasphemies : What ? some , or all , if not all ; which are excepted ? and why those rather than these ? if all , as truth is : then blasphemies against the holy Ghost , comes out of the motions of mans heart ; all this is to shew that there is no new sinne which hath not ever bin radically in our lust and nature , else we are more in Adam than ever all men have bin ; but all have equally sinned in Adam , and therefore Originall lust is equall in all ; perhaps by our default we doe ad new strength to Originall sin in us , but for the kindes of it , Originall sin is equall in all , and there is no sin but lust had it in ever ; and my conclusion is , that a man doth carry fire in his bosome , which hath enough in it to kindle any sin , though the divell should stand by and say nothing . We all read that the heart of man is deceitfull above all things , yea , above the divell , why ? Because Satan doth not so know the thoughts of our hearts as wee our selves doe : as also for that Satan cannot come within us to deceive us , except ( as I have said ) our hearts doe give some way unto him ; how true is that then , that every one is tempted when hee is drawne aside , and enticed by his owne Concupiscence . SECT . III. Of mixt Tentations wherein Satan joynes with us , and wee with him . THE next are such Tentations , wherein either Satan begins to us , and wee pledge him , or wee begin to him and hee joynes with us ; when wee by discontent , or other inward motion , as by offering our selves to some outward occasion , expose our selves ; then wee doe light a candle to the divel , then we begin : but when Satan doth make the offer , by moving the fancie with thoughts within , or by proposing some object without , and wee entertaine him , then he doth begin to us : these waies are ordinary , and it is but rare that the divell will not interpose . Hee dogs us up and downe , and waites upon his opportunities , by sin to devoure us ; and now because we sin few sins where Satan hath not a hand , and Satan seldome sets upon us indeed , but more or lesse wee hearken unto him : therefore understand , all that follow to-bee meant of those Tentations where lust and Satan joyne hands , the cheefe hand is from our selves , the principall lyes in our owne lust ; without us Satan could not have his desire ; but wee may and doe finish many sins without Satan : the cause of those sins is in us , whereof the occasion is from him , and so we finde that people of God in the confession of sins ( we have in the word ) doe never so much as touch upon the divell , as knowing that to bee but a bare excuse . Indeed Eve who had not then her heart wrought upon , put off all upon the Serpent , but the Saints charg all on themselves . David was by very importunity of the divell wonne to number the people ; the Text saith , Satan provoked him : but yet we see when hee comes , to confesse , not a word of Satan ▪ but al is his own , I have sinned greatly , I have done very foolishly , Lord forgive the iniquity of thy servant . When the Saints were to speake of the sins of others , it is often found , that for their encouragement they make Satan an agent : he is not then left out : as Christ rebuking Peter , get thee behind me Satan , because Christ saw , Satan was too hard for Peter , and wrought him to it : and so Paul , lest Satan tempt you for your incontinency . But when men are on their owne sins , all is laid on their owne con-nate lust , nothing said of Satan : he perswades us we yeeld , the amends is in our owne hands . Now the better briefly to unfold the nature of these tentations , I meane to deliver my selfe in these short Questions . 1. What a Tentation is . A tentation is the moving of a man to some sin , either by or without the senses with a reason to enforce it : it is when lust and Satan doe suggest , perswade and instigate a man to the committing of some sinne , with some shew of reason . Every thing is as it is received , that is , a reason which is so taken , else sin can have no true reason for it : who can imagine that there is any reason in it , for a man to doe that which in its nature and desert casts away his soule and body for ever : but yet the tentation would never take , except man , a reasonable creature were brought over by some reason in appearance . Paul cals sinners absurd and unreasonable men : neither can they give a reason for any sin they commit , but because our apprehension is corrupt , and the ●●culty of discerning is lost , therefore Satan may with ease put fallacies upon us : and under a colour of dealing wisely , leade us into a fooles paradise . Our onely way is then to beleeve , that there can bee no reason given for sin ; and that it is nothing but very skill in our great adversary to let in his poyson . Come and let us reason with GOD , and not with the divell : and then wee shall soone espie the folly , that is in reasoning with lust and Satan . Sometimes wee are tempted to sin , and when wee once yeeld then we are tempted for sin to doe this , or that , because wee have thus sinned : when a man is once in a sin , then we are apt to fall into tentation of discouragement or worse : that now it is impossible to get out , I might have kept my selfe when I was well , but now there is no hope it is in vaine now to strive , and so the tentation is made a snare , or else to find some end by some other wicked course and fearefull enterprise , to breake out of sin by some other sin , and this indeed is all the reason that is for sinning . Who are subject to be tempted . No man free , our Apostle saith , [ Every man is tempted being drawne aside , and entised by his owne lust . ] The best men are often tempted , and that when they are at the best : Satan was neither ashamed nor afraid to set on the LORD IESUS himselfe ; his malice is mighty towards the godly , and if hee can but get one of them downe , he is made , he hath enough by the end to weaken the hearts of weaker Christians , to discredit the Gospell ; and the best men are apt to be lifted up and carried away with some pangs of spirituall pride , and then they are in a foule way for one tentation or other , there is as Satan thinks something to be had thence . Theeves rob not out-houses where there is nothing but dung or straw , the godly have in them the riches of the spirit , gold and silver , and that makes the divell to carry an evill eye to them , and he is ever sicke to ruine such a Christian ; and God who sits Moderator in all our tentations , orders all according to his holy wisdome ; if he suffer such to be tempted , it is for their good , to let them bloud to purge their choler , to fit them for himselfe . Pyrats set not on an empty Vessell , but on Merchants laden as deepe as they can swimme . Doe not dreame that any perfection shal priviledge thee frō being tempted : thou that art a spirituall man , consider with thy selfe lest thou be also tempted , and so tempted as overcome ; that must be the Apostles meaning , No man can say when he is tempted that hee shall not bee overcome , in and by the tentation : He then is wisest that doth keep off tentations all hee can ; and that way goes S. Pauls exhortation : Hee that thinkes that hee is so good that hee ought not to bee tempted , or so strong , that hee need not feare to bee tempted , hath need of a tentation , that by experience in himselfe hee may prove what hee ought to have found in the word , that of our selves wee have no strength , that our goodnesse is not our owne . Watch and pray saith Christ , lest yea fall into tentation . Leade me not , must every Christian say , into tentation ; of our selves and of others , wee must not Iudg rashly , as though either wee or they were not good , because frequently and greevously tempted ; every man whilst hee hath lust in him and divels about him , must bee in his armour , have all in a readinesse , ere he be a day elder ; a storme may come : Ship-men when in a calme , or at an haven , use to looke to their tacklings , make all sure against a tempest : no grace , no place can exempt any living wight : wee must take our turnes and it is our best to bee arming and preparing ; what ever is past , all is not past , a thousand to one the fits will come againe . He went away from Christ but for a season , and after a season hee came to him , and will to us : the elder wee grow because wee have most faith , the more ( usually ) and the stronger are our tentations ; when we are seasoned wee heare of those tentations which we had no acquaintance w th when we were green ; we shall not have more , but we shall have as much as wee can beare , we must bee put to it to the very backe , and after some greater matter done , either for us or by us : it is common for to heare of Satan , as in a Iehosophat , he fell ; so did b Asa after God had done great things for them ; and when Peter made that c noble confession , d Satan begins to be both bold and busie with him presently . Make a stand then ; as we may and must fly from the outward occasions yet from our lusts within , or our spirituall enemy without ; wee neither may , nor can fly , except we flye to heaven . How Tentations to unnaturall sinnes , may bee said to come from our owne lusts . A man is to expect if hee live out his daies , to be urged to all sinnes : to the breach of every branch of every one of the ten Commandements , he is like to runne thorow them all , more or lesse ; and for his faith , Lust and Satan cannot abide faith , and we must arme our selves for all assaults that way , wee shall bee put to it , in respect of every Article of our Creede : Satan and our owne lust will try , whether they can bring us , to question all the Articles concerning God , concerning Christ , or concerning the Church . But for sinne against nature , it is not so easie to see how our owne lust may bee said to move , and to entice us to them : I may say , that all our tentations if they may be let runne , will become unnaturall , they will end there in something , which is unnatural touching God ; as Atheisme and Blasphemy ; or touching men , as others or our our selves , as unnaturall killings , selfe murthers , pollutions against nature , passions of dishonour and the like : Satan hath no naturall affection in him , nor lust ( as lust ) hath none neither : Satan hath no naturality in him , for he lost all in his fall : the law of nature was not given to him , hee was not to hold order and termes of civillity and humanity amongst men , and therefore there was not use of any such law to bee given to him . All wee can say of him , is , that Satan is kept under , held in awe by God , restrained by feare within , and ordered by Gods providence without ; it is awe , not naturall law that keepes Satan within bounds . Man hath indeed in him naturalnesse , but lust which is our Originall sin , hath no naturall affection in it : some sins then are called unnaturall , because they are against the law of nature in us , which law of nature is no part of Originall sin ; for in it selfe it is good and the very unwritten law of God , which law of nature as it is now in us , doth neither see nor greeve at all sinnes , but only at some greater sins , which sins are therefore called unnaturall . In every man there are two things ; the law of nature is one , Originall sin the other ; for the law of nature some say it is a relique of the old Image left in Adam , I thinke not : for then man in Adam lost not all the Image of God , then in man by nature there is some peece of goodnesse , but the frame of mans heart is onely evill . There is none that doth good , no not one , wee are all together become filthy . Then it would follow that man brings w th him of his own into the world , the seeds of vertue , some roots of goodnesse , which is Pelagianisme , and condemned by the Church of God. The seeds of vertue are not ( saith Prosper ) in the soule of man , because they are utterly lost in the first sin of Adam , neither can wee come by them , except GOD who first gave them , restore them againe ; I thinke rather to say , that in things usefull to hold in the wild lusts that be in man , GOD presently after all was lost by the fall , ( all and every peece of the Image of God ) I say to maintaine discipline amongst men , GOD planted in the heart of all mankinde , an inward law , checking many sins against God , but more against men ; and accordingly GOD hath made a fuller and greater revelatiō to nature in the things of the second Table , than in the first : and what else is meant by the phrase , where speaking of the power of nature , to see into the booke of the creature , it is said , God shewed it unto them , viz. by the law and light of nature which God hath given to all men , as men ; they shewed it not to themselves , God is said to shew it unto them . Now then to come home to ou● point Sins against nature are such , as are against the law of nature : lust hath in it all sins ; and when it is so great and breaketh out so grossely that nature cries shame of it , why then wee call that sin an unnaturall lust a sinne against nature ; which sinnes have their roote in Original sin , and would shew themselves and appeare were there no divell , albeit herhaps not in that manner and measure : as wee see some men who cannot bee said to bee haled to it by the divell , but onely by their owne wicked lusts , who when their lusts are in , care no more for wife , children , friends , brother , father , than they doe for a dog ; are moved no more with the teares of their owne bowels , than with the whinening of a pigge . Let lust alone , and without any help from Satan , it will make a man give over to bee a man : shake off all humanity , go beyond all shame , all sense , put off all naturall affection , deliver a man up to obdurate heart , not discerning betwixt good and evill , either in morall or naturall respects , as Paul shewes ; how some men put off all manhood , become dogs , yea worse than dogges ; for dogge with dogge useth not to commit filthinesse , and some women shaketh off all woman-hood also : for there is no who with lust , for were it not for the watching providence of God over us , and the restraining power of God with us , and the law of nature in us ; men would fling out into all kind of wickednesse , there would bee no being , no living amongst men ; we would all bee such fooles as to thinke with our hearts , and say with our mouthes there is no God. Originall sin , hath all Atheisme in it : there will bee nothing but murther amongst us : Husband would kill the wife ; and wife the husband , father son , sonne the father ; brother , brother , Caine , Abel , our houses and townes , would bee full of parracides , and fratricides , and men would doe execution on themselves as common as might be : oh the bottomlesse depth of Originall sin ! Our own lust is a fearefull murtherer , it comes immediately from Satan at the first , and he is a murtherer from the beginning . Men would bee Wolues , Beares , Tygers , Divels , one to another : neither would any shame keepe men and women from monstrous adulteries , most infamous uncleanenesse , Incests , Rapes , Beastiality , what not ? Looke wee what is in any man , that is by nature in the heart and lust of every man , were it not for God restraining , and natures law curbing : should our Originall sinne be drawne forth and let out , we should all doe as Caine did , as Absalom did , as Ammon did , as the Sodomites did ; for what sin soever is forbidden in the Word , and hath bin ever practised in the world , that sin every man carries in his bosome : there is no man but is of himselfe a dead dogge ; for why should God forbid that in the word to all , if the nature of all were not subject to it ? Bestiality ( the foulest sin ) is forbidden to thee as well as to any other ; therefore it is in thy corrupt nature , as well as in the nature of any other : Besides wee are cut all out of the same cloth , we are al alike in the guilt of Adams sinne , one man hath not sinned more in Adam than another , and therefore our Originall sin being the penalty of Adams sin , must needs bee one and the same in all ; where the cause is just the same , there the effect must needs bee the same , Originall sin then by nature is no more , no worse , in one than in another ; it differs not so much as Magis & minus : In some what by reason of the tempter of the body , education , occasion , tentations , influences of Gods providence , and chiefly by reason of the liberty of mans will , ( man having his will at some command to sin , ) I say by reason of that and other things , lust is drawne forth more in one than in another , and more to one sinne than another , and that breakes out in the life of one , which doth not in another : but as the plot of all diseases lyes in the humours of the body , so for certaine in the lust of the soule : there is in all a kinde of pronesse , a very aptitude to the worst of sinnes . I know that the power of man is finite , and no way able to runne upon divers horrible impieties in all extremitie at once , chiefly sith many sinnes in the act doe crosse one another , ( though all concurre in the Roote as in a Common Center ) but yet now one then another : there is no sinne under heaven , but man is subject unto , by turnes chiefly ; should the LORD give Satan leave to blow the fire , and to baite our lust , man would presently shew himselfe in his colours , and sinne many divelish sins : That which is said is true , that there is no sin , so bad , so base , so unnaturall , but mans nature is , if no enclinable to it , yet capable of it : If the sin bee but so , so , an ordinary crime , that then our nature is inclinable to it : but if most unnaturall and most abhorrent from the principles of nature , yet wee are capable of it in some degrees : Lust is of it selfe past shame and past sense ; I may adde that though at first sin against nature sit not with us , tast not of our nature by reason of that law and light that is in us ; yet after a little space , when lust hath overcome the law of nature , a man is as sicke after sins against nature , as hee was after common sins and worse , for the greater and fowler a sin is , the more headlong is our lust after it , wee being by Originall sin , most eager after those transgressions which are worst : an ordinary stomacke is most ( of it selfe ) earnest after usuall dyet that is wholesome ; but wee see a custome brings children to eate coales , and an humour in the stomacke , makes young women eate leather to choose , and what more usuall , than for breeding women to lust after such things which would make the stomacke of another to rise : so I may say , that as long as our lust is kept in , and held downe , it is for ordinary faults , while the law of nature can rule it against the force and cunning of Originall sinne , such unnaturall , passions seeme to finde some Antipathy in us ; but when by custome , occasion , or tentation , lust shewes it self and the light of nature can doe little , why then man is not onely capable of unnaturall sins , but inclinable to them , and more impudent and impotent that way than after other sinnes . As wee see Ammon is sick after his owne Sister , an unnaturall crime , and hungers more after her than ordinary ; and Caine had rather kill his owne brother than any man else in the world had there bin any . Many are more mad after Hee lusts , who care not for Shee lusts : as in Sodome we see Lots daughters were not worth the looking after , they must know the men ; they went after strange flesh saith Iude , strange in their Sex and kinde , so Paul saith Rom. 1. 26. that women ( more shamefast and modest by nature than men ) did not care for the naturall use which they had lawfully , but changed it into that which is against nature ; thus we see delights against nature are ( when Originall lust is let out ) more looked after than naturall ; our corrupt affections are not more capable of , but more inclinable at last to unnaturall sins , which they did stare at at the first : as long as the law of nature doth fight it out against Originall sin and can carry it , we love not to heare these sins named , but when nature in the Law of it is suppressed and our lust rules all , no sinne in such request as some unnaturall sinne or other , these passions of fedity and dishonour doe then burne , as it is in Saint Pauls English : Wee reade much of Ganimedes , and the jest went of Nero and his Sporus ; that it had beene well for the world , if Domitius Neros father had had no other wife : In a word , a man whose Originall sinne is kept in order , doth but hunger after sins of ordinary quality : but when nature is out of office and lust doth all , men will then long after unnaturall lusts : Passions worke more strongly the wrong way , and the streame is most swift , when it is not in the right channell . And in the other passion of bloud , how men do put off all naturall affection wee see it ; for men are more cruell ( when they take ) to their own children , their owne parents , than to any enemies , aye the fire of a mans unnaturall sins are not satisfied , but with a mans owne bloud ; and many thinke to lay this divell by killing themselves , who have not a thought of murthering any body else . Oh that men could once come within sight of the depth of their owne lust ! Man would then learne not to bee so bold with occasions of sin against nature ; what if at first nature doth even spit at them ? yet if once they fire and take , they worke strongly and come with a greater swing of delights than naturall sinnes doe , and therefore I would we could learne as to be humble for our Originall sinne ; so to thanke GOD for keeping us and ours , that those unnaturall courses have not bin , and broken forth in our persons or houses to our shame and scandall , as have bin done in houses and families of better than our selves : And to pray that God would keepe us , as from all other , so from taking after unnaturall passions . What if wee have grace ? yet sith these sinnes are not sins against the holy Ghost , t is possible for good people to bee infected with them : as long as we have Originall sin , we want but occasion , and a tentation , and Gods permission , and then we fall ; sith Originall sin is the same it was , and was at first the same it is now : there bee perhaps new actuall sins , because never drawne out into practise before , but no new Originall sin , Originall sin is but one , and it is the selfe same in kind and degree , in all persons and at all times : It may and doth in some beare new fruites ; but it never had , nor hath , nor shall have new rootes : it ever had in it the rootes of all sins , and it can never have but the rootes of all . Wee must ever stand bound to the goodnesse of our God , who hath so kept us hitherto that we have not broken forth into more and into worse sins than we have . There is no abhomination so prodigious , but our Originall sinne would quickly water at it ; it is his meere favour alone , who hath kept us and our families from occasions of such sins , or such occasions from us . Blesse God then , that Caine hath not killed Abel in our houses : that Ammon hath not defloured our Tamar , that our Absalom , hath not been the death of his brother Ammon ; 〈◊〉 , that our brother Absalom hath not sought our lives also ; that Reuben hath not gone up to his fathers Couch . What are we ? what are our fathers houses , that we have beene preserved in our houses from such scandalous sins ? are we better ? are wee so good as these fathers were ? Should God sit still , and the law of nature stand still and looke on , and let our Originall sin , our lust within shew it selfe ? the next would be sin upon sin ; against Scripture , against Nature , no Bonds , no Bounds , would hold us worse and worse still ; with greatest violence we should long after the greatest sins , and the end would be a reprobate sense , from the which good Lord deliver us . The Summe is , that the cause why wee feele not such pronenesse to the sin against nature is , not because Originall lust is not as prone in it selfe ( if not more prone ) to those sins as to others , but because there is by God for necessary causes a law of nature superadded to Originall sin in all mankinde , holding us off from such unnaturall passions , which law of nature doth suffer when such sins are committed , and therefore the Apostle fitly cals them Passions ; as water suffers when it is made hot , and therfore as long as the law of nature is not suppressed , a man is not patient about such lusts : But when our lust hath gotten the better of natures law , then to what sins are such men more eager , than to those ? Therefore such lusts are by the Apostle stiled , the lusts of their a owne hearts . We said with St. Paul that God doth deliver men into a reprobate sense , and then they fall into such lusts . Here a doubt may arise , whether such sins are done onely by those who are Reprobates , sith one would thinke , that this Reprobate sense were onely in Reprobates , and therefore so named . This is I confesse out of my way , yet because I would not stumble any mans conscience , I am bold to speak a word to the point , and the thing I affirme is , that unnaturall sinnes are done sometimes by such as are no Reprobates : and I thinke there are many reprobates , who nein all their lives committed and acted these sins . It is a fearfull estate to be cast by God into a reprobate sense ; and the danger is so much , that hee is not himselfe , who dares to venture on such rocks because some onely escape . There is no sin ( except the sin against the holy Ghost ) but an elect person may commit , all sins else may stand with the grace of Election , but this reprobate sense , is not that sin against the holy Ghost what ever it bee ; what ever a man may repent of may stand with our estate in Christ . Now to say that this is a condition which admits not of repentance is hard , neither can it be proved , and 1 Cor. 6. Instance is given in one of the worst of all unnaturall sins , and yet the Apostle saith , Such were some of you , and they were Elect , repented , and are now in heaven : GOD forbid then , that we should bee so s●uer to the conscience of man , as to thinke that all those Rom. 1. and all others like to those who are in Gods Iustice for a time given up to a reprobate minde , are past all hope of reconciliation and salvation . There is a sacrifice for those sins , some have gotten out of that estate and others may . It is then called a Reprobate minde ; not because it is the minde of none but Reprobates ; but because such have in regard of their present condition , a mind ( as one saith ) rejected , disallowed , abhorred of God ; yet not a mind past all hope of cure and recovery , or if you will a minde as another speakes worthy of reprobation , making choice of matters reprobated : Wee have a phrase in St. Paul , That Christ is in you , except you bee reprobates : but such are in such an estate , that except they get Christ into them , it is all one with them as with Reprobates ; they are ( as it were ) for the pre●ent in the state of reprobation for any goodnesse that is in them , but Reprobates they are not , and as Beza notes , the scope and dispute of the Apostle will not beare this sense , sith hence hee proves that no man can be justified by the law of nature , because it is in all men to breake the law of nature , and that the Apostle proves by this , that all men , except GOD stay them , all run on to a reprobate minde , by a reprobate minde then he will have meant a mind , going against the dictates of conscience , and the principles of Nature , out of which estate it pleaseth GOD to call some to grace : God doth call in some that are cast farre behind hand by their sins ; and therefore we must not say that there is such a point of sinning , that no man doth ever come backe from it againe , for no man goes so far but hee might have done worse and gone farther ; and therefore when and where can one fix the measure to rest , that a man going so farre can never come to good againe ? There is a fullnesse I know of sinning which some must come unto , ere the Iudgement can come on them ; but that all who fill up sinne or sins to the height are Reprobates , or that none are reprobates , but such as make up the extremity of sinning I deny : for the conscience must have some where to rest , and to pitch a degree of sinning , that hee that comes not to that degree may repent , and returne : hee that comes to that degree of sinning and may not returne , would trouble the wit of the acutest Disputer in all the world . Neither doth indeed the Greeke word properly carry the sense of one cast away , but of one reproved ; not as contrary to the word Elect , but as contrary to the word reproved : so Paul useth it , 1 Corin. 9. 27. Lest I my selfe be a Reprobate , that is , reproved ; for Paul knew full well by confession of all Papists , that hee neither was nor could be a Reprobate , and the learned Borgius expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reprobates minde to be a minde , that no man hath cause to glory in , but rather to be much ashamed of , which is indeed the right and full sense of the Greeke word . Roffensis therefore is in an uncomfortable errour ; who writes , that when a man is hardened as Pharaoh was , or given up to a Reprobate sense , as those of whom Saint Paul speakes , were ; that God doth cast them off for ever without ever tendring to them the offer of his grace again : that God doth forsake some such is true , but that hee doth forsake all such ( which is his assertion ) is false . And sundry learned amongst the Papists have a dreame ; that when a man comes to such a number , and such a measure of sinnes , then God is bound in Iustice , not onely not to give him ( though that were too much ) but to deny him favour and grace ever after , aud so ( saith Abulensis ) it is all one as though such a man were already actually in hell . This unsound and unsafe opinion is also confessed to be held by great Divines amongst them , as by Tapper in art . To cast all into a briefe ; I say that God is not bound to give place of repentance unto dispisers and breakers of his covenant . 2. Hee may in Iustice absolutely deny it them , and many times doth : as to Caine , Gen. 4. 11. to Esau , Heb. 11. 17. to Corah and his complices , Num. 16. 27. to Ananas and Zaphira , Acts 5. 5. and infinite others , 〈◊〉 saith Aquinas , God ( if he will ) may doe it , for no sin , but for to punish Originall sinne onely . 3. God doth give place and time , and the grace of repentance to most indurate sinners , and to such as for the just guerdon of some former sins have bin given up to a reprobate minde , and albeit such bee farre spent , yet they are not past cure , the disease doth admit of a remedy , the sin is not the sin against the holy Ghost , it is pardonable by a kinde of violent worke of the Law and Gospell , by a strong and compacted force of the Spirit of God , such hurts are sometimes cured , and such sinnes are healed ; and therefore to avoide the blow of Satans tentations that we are in a reprobate mind and therefore past all remedy : Let us say , yet there is hope in Israel concerning this sin ; repent wee and returne and God will shew us mercy . For though God may leave such a man utterly in his sins , yet that he must and will give men up , when their sins are come to such or such a passe : is a Doctrine fit for none to teach but Papists , whose religion was and is , as Luther once noted , a Slaughter-house of the conscience of man. Quest . What be the remedies against tentation . They are either Generall , or else Particular , for some certaine cases , as for the Generall , there are Rules to be observed ; some before , some in , others after the tentation . Generall Rules and Remedies for prevention before . All I cannot , neither would I if I could , the chiefe are : 1. Beware of spirituall pride , the disease of such as have something to be proud of : for when men grow into a big conceite of themselves , then there needs a tentation to pricke the bladder . Swelling in the body is a dangerous Symptome , t is no lesse ominous to the soule : for if once wee come to please our selves with our well doing , the heart presently swels up into a puffe of spirituall pride , which is the greatest enemy to the free grace of God , that is ; which spirituall pride is usually cured w th a spirituall fall . See in the stories of the Saints in the blessed Bible , and we shall finde that their pride of spirit hath ever likely had a fall ; it was for the pride of wit that those Rom. 1. were given over to passions of dishonour : walke humbly with thy GOD and feare nothing . What was in Adam , is rife in us still ; yee shall bee as gods was his disease and it is ours ever after . 2. The next thing wee must see to is , Security , and here the precept is , Watch : When men thinke there is least danger , then the danger is greatest ; sin and Satan are ever watching their oportunities , which is , when we watch not : and is it not fit sin and Satan should bee let loose upon us , to feare us out of our security , and chiefly such lusts as fire the conscience . A man in a swoone must wee know bee rubbed and chafed , and some staring lusts which will trouble the spirits of a man and chafe his very soule , are a fit of burning fever to cure this spirituall Lethargie . Security will rust us , undoe us , and eate out all that good is out of us , and if the word will not doe it , nor a crosse will not worke it ; then comes a sharpe tentation to see what that will doe , and if any thing will first awake , and then humble the drowsie and sleepy heart of a man , it is some vexing sin or other . 3. Wee must not abuse any mercy what ever it be , for that bringes in a tentation : hee that will not use lawfull things lawfully , it is just with God that hee should , and ten to one hee shal fal into the unlawfull act of the thing abused . Bee it Wife , or Name , or Goods , or any mercy , if wee abuse it and doe not use it aright : the next is to bee set upon with some act of sin in the matter it selfe . What ever wee enjoy , if we enjoy it not holily and thankefully , we shall bee sore tempted about it , in one sinfull veine or other . 4. Looke not disdainefully on any sin in another , bee the sin what it will , bee the sinner who he will , our nature stands not free from the same , we are subject to that very malady and to punish us for looking upon the fals and faults of others with scornes ; first or last wee are like to bee tempted to and with the same offence , that we may learne to know our selves , and to bee more mercifull to others , against another time . A common thing for a man out of passion , not compassion , to let flye at anothers sins to day , and to fall , or bee ready to fall into the selfe same sin to morrow . We find that we are sollicited to a sinne , that we never yet from our youth felt any motion too till now ; to let us see , that we beare about us not only the rootes of those sins which our complexion hath enclined us unto , but also of those sinnes wee never thought of , nor dream'd of , that so wee may learn to consider others in their corruptions with meekenesse to day , sith it may bee our case to take their turne to morrow . 5. Keepe off from us , and our selves off from all occasions of any sinne , to rush into harmes way , is to tempt our selves , and to tempt Satan to tempt us . He that will dare to runne into the mouth of any sin , he doth conceit that hee is free from that sinne , and the next newes hee heares is , to heare of that very sin , that he may know by experience what a creature man is ; keepe and doth not he who ventures on occasions of sin , take himself free from the danger of that sin ? whereas the very deed is , that the man who doth dare to venture on the occasion of sinne , shewes that there was in the heart an implicite likening of that sinne , though hee neither thinke it nor feele it , but rather dreame the contrary ; for when the occasion is once afoot , then presently comes in mighty provocations to that sin , and then the hidden corruption opens and manifests it selfe : it is our wisdome as we would shun sin to avoid all occasions of all sins whatsoever : For if wee will not keepe our selves from the occasion , God will not keepe us from the sin ; and if God do not keep us , we cannot be kept , we cannot , we will not choose but fall . 6. Keep all our armour about us , and put sin and Satan out of hope : the divell is wiser , than usually to tempt where he hath no hope to speed . Iudah went about an honest businesse : yet because hee tooke not his armour with him in the morning , he fell ere night : we must carry our Antidotes about us , because wee walke in places that are infectious ; and chiefly we must see to our matters in sins wee are given unto , if to pride , then goe not where fashions are , without a commission and weapon ; if wee be apt to quarrell , goe without a sword , and when we have not our weapon about us , wee shall not bee so tempted to brawle ; if to the lust of unelcannesse , come not neere the doores of her house , and that will keepe our hearts free , having our hearts still an end full of serious meditation of the presence of God Almighty ; sith our nature is so apt to be tempted by our lust , and we are so soone afoot after every sin , that like children wee had rather be in the dirt than in the cleane : have wee not cause to looke after these directions , and such as these are , that we may not be lead into tentation ; that our lust may not draw us aside frō God , and entise unto evill . 2. Rules for the remedy in the Tentation . To him that would know what hee is best to doe , when the tentation is come or comming , we prescribe him to follow this order . 1. To make a right use of it . 2. To get by good meanes out of it . For the use to be made of the Tentation , doe thus . 1. Know that the tentation is suffered to come upon us by God for our humbling , whether it bee to commit a sin , or , to despaire for some sin committed , when it is to some fault , as in this case most times it is , which is against our mindes and to the trouble of our soules : God he knowes that if any thing under heaven will humble us , this will doe it ; what else will so gaule and cut the heart of a Christian man ? what else will so set us a praying , a whining , a watching , a fasting ? this hee see , will even vile a man in his owne eyes , and make him base to himselfe : this will season and fit us for Gods building , and the use wee are to make of it , is ; to see our selves what we are , and to looke up to Christ Iesus : God sees and wee must see : that wee cannot well come to heaven without such a purge and therefore wee must joyne with God , make his end , our end : hee doth it to breake us and humble us , and wee must humble our selves : humbly our selves saith St. Iames , and God will exalt us ; it is to humble us and doe us good , when ? In the latter end saith the Text : this is not done in a day ; and therefore we must waite Gods time : It is a plaster and it must lye on some time , if God meane us any good , the tentation shall not over straight , but hover and hang about us some long time , some good space . GOD doth drive out one naile with another , Pride with a tentation of Lust , but this is not done in an houre , if it be somewhat long a doing , yet it is worth our while . Let us stay and waite upon God from whom commeth our humiliation : the cause of a tentation is pride , the use of the tentation is to take away our pride : there is great dispute which is , and which is the way to finde out our master-sin , but when all is done , pride is the master-sin in all . Wee all hold of Adam in Capite , pride was the first and and great sin in Adam , and so it is in all his see , wee had our lust from him ; He his from the Angels ; the sinne of sins in the Angels was pride ; it gave them their fall ; so it was in Adam , it gave him his fall , and so it is in us . There is we say in trees a master-roote , and that roote in Originall sinne is no other than pride ; indeed there is in most some other particular streame and vaine , which carries , one , one way , another , another ; arising from Complexion , Education , Condition and other causes and occasions , which often varies as the temper of our bodies , and the order of our estate doth change ; and this yeere it is one sin , seven yeere henc ( as every seven yeere there is a sensible change in the humour of the body ) it is another , when poore it is one , when rich it is another sin ; but that sin of all sins which goes thorow all the race of man kinde is pride , the universall and general Captaine , Sin , in all the world : Vnbeleefe may have that name and be well called our master-sin , in respect of our Iustification , instrumentally taken , because it hinders our union with Christ : but the chiefe sin , which is our greatest morall vice , and carries the greatest straine and power with it in respect of sanctification , is this same sin of Pride , and spirituall pride is the pride of all prides , all other sins doe a kind of homage to pride , as to their king and Lord. Austine hath it , that the Romans did forbeare many vices that carried shame with them , and did many commendable acts , and all to serve their sin of of vaine-glory : and a Scipio by name and b others , did abstaine from that which their nature would have beene right willing to have enjoyed , and all to keepe their name , and to maintaine their credit , and outward reputation amongst men : so that all other sins doe as it were vaile to this , and therefore God may bee said to resist all other sins , but this sin he resists afarre off ; he cannot abide the sight of it , and so wee say that God doth use to give us up for some time , in some measure , to some base tentations , he lets out some vile corruptions and why ? but all to take down this sin of pride ; it is say wee all little enough to humble us : affliction without the true sight and sound feeling of some of our corruptions will not doe it : a man is then humble , when hee is humbled before his Originall sin , and amonst all the bitter fruites of that cursed lust , pride is chiefe , and doth play the Rex amongst the rest : other sins that wee ( speaking from feeling ) doe call our master-sin or sins , our predominant lusts are but made use of by God to humble us , and to eate out this dangerous sinne of pride ; and therefore it cleares it selfe , my thinkes to say , that this sinne of pride is in every man his cheefest sin , sith other beloved sins are let to have their swing in men , all to master , this Master of sins , our pride . The use then that wee are to put our tentations unto when they come , is : to humble our hearts , to abase us , to pluck away the feathers of our pride . 2. The next use wee are to make of our tentation , is ; that we see a mercy in it whatsoever it be , if wee feele nothing but what is common to man , and others have had and have the like , we must learne to beare it with a kinde of impatient patience ; why should not wee beare what others beare , what are wee ? is our nature better than others ? here must bee a kinde of content , else it is like it will be worse yet , else as yet , we are neither truly nor sufficiently humble : it must teach us to thinke better of others , than of our selves ; and wee must learne to render thanks to God , considering what our deserts are , and what our nature is ; that we are no worse , that wee are broken out no more . 3. The last use is , that we must consider a providence in it , in that we are kept from sinning , by being tempted for sin , God doth suffer us to fall into the thoughts and affections , that so we might not fall into the outward deed and action of sinne : better have a motion in the wil , than the will and the deed too ; the will is taken for the deed in good things , but not in sinne , for that Gods accepting and rewarding our good deeds , comes out of his grace and favour ; it is a matter of mercy & drawes out of the merits of Christ , and therefore God may , and doth many times take the hearty will and desire for the deed : but in sin it is not so , for there the punishment is according to the desert , and merit of the sin , it is more or lesse , as the desert of the sin is more or lesse ; now there is more guilt in the act and will too , than is in the will alone : evill workes really deserve punishment , and the punishment is never more than the guilt that is in the sin , and therefore the will is not so bad as the deed : There be more degrees of malice and evilnesse in the act , than in the purpose alone , and therefore of the two , it is better to have it in the affection within , than in the act without , too chiefly when the thoughts be such as we cannot abide , doe not allow , but abhor ; we fall soonest into the outward act of that sin , which thrusts in upon us on a sudden whereof wee felt not the drawing tentation first within : had David bin haunted with pestilent and violent suggestions & motions to adultery and murther , he had then felt those corruptions to have beene strong in his flesh ; his care then would have been , to have beene earnest with God by prayer , to be pardoned , healed and preserved ; and so hee had found such strength , that hee would not , nor should not have done those faults : what if we finde that wee doe loath such lusts when they begin to fire ? yet we must not stay there as though it were impossible that wee should ever fall into the sinnes themselves : David would have taken it in as much scorne as another , had one spoken before to him as touching adultery and murther ; our disliking the inward motion , is not thorow enough , except it bring us on our knees and beg of God , that it proceed no further , and so we see by accident , it is a mercy to be held under some such profitable tentations , and wee must make this mercy of it : that the tentation drive us to God , to keepe us from finishing the sin it selfe : our tentation must bee a meanes of our prevention , we must take it as a warning peece to arme us against falling into the foule fault it selfe . The second maine branch , is , how we should get the tentation off , and draw our selves out of the snare , and here we are to show what wee must not doe , and then what we must doe . 1. We must not dispute with sin nor Satan : Satan when they came to arguing ; was too hard for our first parents in their innocency , when they had wit at will , and their reason , at command , and now that wee are as we are , we loose all if once wee begin to enter into disputation with such an old Sophister and crafty fox as Satan is ; and our owne lust is the greatest , both deceiver and distembler in the world . He ( as one saith ) shootes with Satan in his owne Bow , who thinkes by disputing and reasoning to put off Satan , our reason is corrupt , and on his side , and it will betray us into his hands . 2. Wee must not flye away from Satan , a run-away never makes a good conclusion of his tentations from Idolatry : and from Adultery and Fornication wee must flye : such sins are best conquered by flying , and we are to hold our selves from all occasions of all sins whatsoever , when and where we may doe it without offending of God ; but from the divell it is neither possible nor lawfull to flye from him ; not possible because the divels are exceeding many , and they are spirits and there can bee no flying from them ; nor lawfull , because wee are bid to resist him , and therefore forbid to flye from him , and then againe , because it is a kinde of service done to Satan , a yeelding to him some kinde of worship , sith that it is to feare him ; and we are commanded to feare GOD , and not the divell . A feare there is granted , so as to send us to God , and to the use of Gods meanes : but such a feare as to make us run , ( a fainting feare ) is unlawfull and dangerous ; and after a sort a serving of Satan the deadly enemy of the Lord Iehovah . Make the case thus , a man is on just occasion alone , by himselfe , aye in the darke too , and hath reason so to be : now sinne and Satan let flye at him with their fiery bloudy dartes ; here wee must not runne , not avoid the place , it is a kind of serving Satan , and a yeelding to the divell , God is angry with it , and it is often the way to great danger ; what if by this shifting the roome , we finde ease for the present , yet it is but his skill , like a lightening before death , it leades us securely into the hands of the same or some other tentation ? what must wee doe ? Even stand it out , hold there , as we have a calling to be there , what if wee quake ? better quake , than serve Satan , better tremble every veine than sin , better dye in the place , than flye from the place , because it is a flying from Satan , and hee that in this sense flyes from Satan for feare , seemes to distrust Gods providence on him , for that particular . Thus far for what wee must not doe ; now next is , what we must do , and here we have many things , the heads are these . 1. The first thing is beleeving ; get faith ( saith Paul and then wee shall quench all the fiery darts of the Divell . Our faith will doe wonders if wee apply the victory , that Christ hath made over Satan for us ; what if wee bee Cowards , yet Christ did not play the Coward ; His victory Mat. 4. was ours , and for us : Hee stood in our place , plaid our prize , beate Satan to our hands : His glorious triumph over Satan , is a kinde of satisfaction for all our yeelding so much , aye , too too much to the divell : what if Satan beate mee may a Christian , say , yet I passe not ; sith my Christ in my stead , for my part hath beaten Satan all to peeces : In him my head , I have long since beaten satan hand to hand , hee is then to mee in him ( my Captaine ) a very vanquished enemy : thus faith makes his victory as touching the price of it ours , as though we our selves had in our own proper persons , conquered Satan , and beate the Divell . The next thing that we must doe by our faith , is , to take Christ Iesus , and set him against the Tempter , why ? Because there is scarce any tentation wherein Satan is not : the divell hath put some of you in prison : Get thee behind mee Satan ; the divell is usually in it then : We are then by faith to set Christ against Satan : wee are not of our selves so weake in the hands of Satan , as Satan in the hands of Christ ; turne him then over to CHRIST , and let Christ alone with him ; faith will be satisfied with none else , nothing but Christ ; and faith is said to be our victory , which neither hope nor charity are said to be , because it doth make Christ ours , who is our victory over sin and Satan both . Faith is not content with the presence and assistance of an Angell neither , except the Lord Iesus be there himselfe : for God did promise to send an Angell with his people , and to drive out the Canaanite and the rest of that Crue , but hee himselfe would not goe : the people of GOD were no way content with an Angell , they tooke no comfort in this ; this was saith the Text , evill tydings , they mourned and put on blacks , like a loving wife ; shee must have her husband ; what do you tell her of sending a trusty servant along with her , nothing will content her but her husband . So when our faith is set on worke , it makes us but sicke to tell us of an Angell , except we may have Christ Iesus also , him or none ; and therefore wee are not safe except we doe and can by faith lay fast hold on Christ Iesus , and set up him and his power against the gates of hell and powers of darkenesse . Say an Angel bring strength with him yet an Angell brings no merits , nor that authority with him . Faith must have one to side it with us against Satan , who hath absolute command over Satan , and merits to make amends and payment to God for all our sins , ( that way ) now these concurre in none but Christ , and so we finde that no substitute , no not an Angell will serve , but Christ must bee ours by faith and by a living faith wee must take him , and make him our Buckler and sword against the Divell and his Angels : If Christ doe but say the word , the Divell himselfe is said , his tentations dye . To him then who is our refuge and our strength , no creature is to be our refuge , because none can be our strength , but if wee rest on them , say , on the Angels themselves , they will prove our weakenesse ; but Christ Iesus the Lord our righteousnesse , he will be sure to be our strength . Say I of my selfe , am as weake as water , but in Christ , made mine by faith , I am strong , can doe all things , can , and shall , and will beate downe Satan himselfe ; like lightening from heaven , and treade downe the divell under my feet : but when ? Shortly , Through whom ? Through the God of peace , so saith St. Paul. Let the divell and his angels be unto us as a Kite ; yet as long as wee may succour our selves under the wings of the Lord Iesus Christ , wee are safe , wee are sure . The last remedy that wee have by faith , is , to learne us to rely on that promise , that if we fight wee shall conquer . The promise is , that if we resist Satan stedfast in the faith , he will flye . Beleeve then that we shal overcome ; and we shall overcome : we are more than Conquerers , as the Greeke is : We doe over-come ; other fighters fight first , and then conquer ; but we through faith in Christ are said to overcome before we fight , and so we are more than Conquerors ; this is to be more than a Conqueror , to be sure of the victory before one fight . Beleeve , and prosper ; doe , but by faith say it shall be so , and it shall be so . A man shall not presently conquer : a man he is to fight with , though he doth beleeve that he shall conquer him , because there is no promise made by GOD that hee shall , there is no covenant past betwixt God and us to that end . But now GOD hath said the word , wee have him fast in a Bond ; that if wee fight against Satan wee shall conquer Satan , resist him and he shall flye ; war against sin , and sin shall dye : I speake not of presumption , but faith , when a man hath grounds for it , useth GODS meanes in Gods sight . Have wee not a command to pray ? Lead us not into tentation : If a command , then it is attended with a promise ; that he that prayes not to bee lead , shall not bee lead into the tentation ; wee are bound then to beleeve , that following Gods wayes , wee shall not bee lead into tentation : Faith is our victory , and nothing but faith , because it is not hope , but faith which apprehends and applyes the promise . Wee see then that Saint Paul speakes to great purpose , when he cals upon the Ephesians above all things , to get faith and the use of faith , to quench not some , but all the fiery darts of Satan : reason can do nothing ; as it is naturall , it is in vaine , and doth no good ; the tentation is a spirituall thing , reason , a naturall weapon : now a naturall thing , can have neither strok nor force against a spirituall , and therefore reason is a false weapon ; and as our reason is carnall , it is a secret friend to Satan , takes part with him against us , good stuffe for a man to thinke to conquer the divell , with a wisdome which the Apostle saith is divelish : How divelish ? Because it hath the divell for its damme ; wee must not then consult with flesh and bloud ; downe with reason , away with our owne wit , let faith doe all , else faith will do nothing ; faith never workes so well , as when it workes alone : And is it no more , but beleeve the promise , and is Sathan gone ? No , no more : and must wee have all we beleeve ? all and more too . All , for it is with us according to our faith , as Christ said to the beleeving woman of Canaan ; a beleever shall have what he will. More than , we beleeve , because wee shall have beyond our faith ; above what wee are able to aske or thinke , and that abundantly too . How so ? must we not have a promise and faith for all ? I answer and say , wee have more than wee have faith for , in the particulars ; a world of matters ther be that come to our hand , that we did not know of nor thinke of in the particular ; yet nothing but what wee have faith for , one way or other , if not in the particular , yet in the generall , viz. we beleeve that wee shall conquer all the tentations we see , and all others wee neither see nor feele , such as we doe know and those wee does not know of , wherein a kinde of implicite faith is sufficient , thus and then wee aske nothing , but what wee have faith for , one way or other . In the generall , we aske in the general , and we have many things whereof wee have no faith for in the particulars . Vp then and bee doing , worke it out by having and using our faith ; Satan flyes at the sight of faith , there is such an Antipathy betwixt Satan and the faith of a Christian , that faith no sooner comes in place , but Satan is gone : Other graces have their use , and place to resist the impulsions of the divell ; some one , some another , but faith as Paul showes , doth quench all ; I say , all the fiery darts of the divell , because it doth take in Christ Iesus with all his merits , Value , Virtue and Power . And thus much for the first meanes to get out of tentations which is by Beleeving . 2. The second is by Resisting . Resist saith Peter , how resist ? Stedfastly , how stedfastly ? In the faith , and what then ? why then Satan will flye . The Apostle showes us in another phrase : Stand , saith hee , and then Sathan hee fals . It is not here saith Chrysostome , as it fares w th wrastlers ; for there except we cast down our adversity , we conquer not : here wee conquer Satan , if hee cast not us down , we are then ( in acceptation ) as though we did cast him down : alas Satan is quelled , and as it were cast downe and killed already ; he is too far in hell ever to come out againe ; Satan can looke for no crowne , hee is in perdition , his aime is to cast us downe into the same destruction he himselfe is in ; so that if we doe resist and but keepe our Stand , this is our conquest : we must not looke for a greater victory than is to bee had in this world . That which troubles some with discomfort , is , because no sooner doe they begin to resist , but it is rather worse with them , than it was before , these consider not that it will be thus : for if we will let sin and Satan alone , they will let us alone , sleepe in sinne , and spare not , we may have quiet enough , and come by degrees to be past feeling : but resist wee sin and Satan , and the divell will play his part , to hold his hold : hee is a strong man , and will not out except hee be forced ; now possession by force , wee know is with some stir , struggle ; sin will , and must , when we labour to cast the old man off : ( it will ) because it is now a dying ; and all dying things , that dye by peeces , as sin doth reluct and struggle , and stirre for life ( it must , ) because else a godly man would not so well discerne the going out of sin : the Candle blazeth most , & stinketh worst when it burnes in the Socket ; and so it fares with sin , when it is towards it's last . There is a double death of sin : one in respect of the guilt of sinne , which then is killed when we have our pardon , this is in Iustification ; and when we beginne to get our pardon , the Conscience is more out of quiet , greater stirs being there , than when wee sate still and did nothing that way : But when the pardon is had once , then the conscience is alive , sin is dead , and our hearts are at quiet ; being justified by faith , wee have peace with God. The other death of sin , is in respect of the power of sin , and this is in our sanctification , and this wee meane chiefest here : when a godly man sets about it to kill up and dry up this running disease ; the plucking out of the weapon , the removing of the guilt of sin , is done on a sudden ; but the healing of the wound , the mending of the languor , is done gradualy , now a little , and then a little : and when a man is come to abhor his lusts ; then he hath given his sin it 's deaths wound as touching the power of it , & so on ; now some , & then some , sinne doth dye more and more . Now when a man can once come to resist sinne , hee is dead to sin both wayes ; to the guilt of it , and to the power of it : for had hee not the pardon of it , he could not resist it : had hee not some power against it , hee could not resist it : Now looke how much power we get to resist it , so much power sin loseth . And now because sin will not give ground , and lose the Field , without fighting and some opposition ; hence it is , that when wee begin to resist , sin and Satan make ( to feele to ) the greater head , and wee take our case to bee the worse , wee cannot sleepe in a quiet skinne here , except wee will sit downe here by Satans fire , for if wee once goe about to get off from him , hee will not lose us so , but some stir he will make ; but we must live by faith , and know that Satan is going , and sin is a dying . When the divell went of out of the mans body , he tare him and puld him miserably ; he would not take his far-well , but he should feele it : so when wee doe by prayer conjure and charm him out of our soules he will make all the hurly burly he can , when he is going out ; but bee of good heart , our faith doth assure us , that there is never a prayer we make , nor act of resisting that we doe use , but gives Satan a knock , and sin a mortifying blow : when ones hands do ake for cold , yet when wee come first to the fire , the fingers ends ake worse ; which makes children cry when they first come to the fire ; the cause is , because the heat doth draw out the cold , to the utmost parts and ends of every finger : like to this it is that our sinnes doe make us ake worse ; when first wee bring our selves to the enlightning and healing ordinances of God , our sinnes then are drawne out more , therefore they vex more ; wee doe stirre them more , and therefore they stinke worse ; wee see them more then , and are troubled at the sight of them I confesse . But yet , so as a man is at the sight of many huge enemies , whom yet hee knowes that through the helpe of his Captaine , by fighting , he shall beate and conquer : by resisting and fighting what ever we see and feele at first , wee doe and shall conquer sin and the lusts thereof , and save our selves from the tentation of the divell . Some questions may here come in by the way . Quest. 1. When lust is sufficiently resisted . Ans . Some kind of faint resisting may bee made by generall and common graces ; and some againe , against some sins by the law of nature ; but for the resisting that proves effectuall and is against all sin , as sin is against the written Word and Law of God , it is done by faith and saving grace , and by the Spirit of GOD giving lust such a wound , that let Satan lick it all hee can , it never recovers nor comes to it selfe againe . Should we take the word ( sufficiently ) in a legall sense ; then while we breath we neither do , nor can resist sin , but it may be , and it ought to be , more and better resisted still : but if we take it in an Evangelicall sense , so as to be sure that our sin is dead at the heart , ( as some trees be that yet carry boughs ) that we may bee sure that wee are in Christ : here I say , that a man hath sufficiently resisted sin and Satan , when he doth not allow the sin , when he doth no way consent to the tentation . Some expresse it by a distinction , and say , that if a man doe not allow infirmities , and doe not live in the practise of grosse sinnes , then all is well and there is comfort enough to bee had , to stay our thoughts against the day of refreshing : as a little will stay the stomacke for a time ; so will an assurance that wee have broken the heart of sinne , binde in our hearts from despaire . The answer which is made hath this sense in it : that if we allow not infirmities . 2. If wee doe not practise grosse sins , then there is sufficient resisting as touching the maine : That there is a difference betwixt infirmities , and presumpuous sins is not to be denied ; it is expresly in the holy scripture . Papists say that the man who doth a mortal sin , is not in the state of grace : But for venials a man may commit ( in their Divinity ) who can tell how many of them , and yet be in Christ for all that : I hope there is no such meaning in any of our Divines as to tye up mens consciences , to hang on such a distinction of sins , sith it is beyond the wit of man , to set downe a distinct point betwixt mortall and veniall sins ; now when it is an impossible matter punctually to set downe to the understanding of man ; which is , and which is not a veniall sin ; they must pardon mee from giving the least way to such Divinity , as must needs leave the conscience of man in a maze and Labyrinth . I finde that the nature of infirmities doth so depend upon circumstances , that , that is an infirmity in one man , which is a grosse sin in another ; and some men pleade for themselves , that the things they doe are but infirmities : He that will sin , and when hee hath done will say ( not to comfort his soule against Satan ) but to flatter himselfe in his sin that it is but an infirmity , for ought I know , he may goe to hell for his infirmities : Besides , if that be good , that a man who is in grace may doe infirmities , but not practise grosse sinnes ; Then I would I could see a man that would undertake to finde us out some Rule out of the word ; by which a sinner may finde by his sin , when hee is in Christ , and when out of Christ ; at what degrees of sinning , where lies the Mathematicall point and stop , that a man may say , thus far I may goe and yet bee in grace , but if I step a step farther , then I am none of Christs . Wee all know that sinnes have their latitude : and for a man to hang his conscience on such a distinction , as hath no rule to define where the difference lyes , is not safe Divinity . The conscience on the racke will not be layd , and said with formes and quiddities ; the best and neerest way to quiet the heart of man , is to say that be the sinne a sinne of infirmity when we strive and strive ; but yeeld at last ; or , of precipitancy , when we be taken in haste , as he was , who said in his haste , all men are lyers ; or , a meere grosse sin in the matter : aye , say it be a presumptuous sin , yet if we allow it not , it hinders not , but wee are in Christ : though wee doe with reluctancie , act and commit it ; and I say that we doe resist it , if wee doe not allow it : For let us not goe about to deny , that a godly man during his being , a godly man , may commit grosse and presumptuous sins ; and for infirmities , if wee allow them and like them , that we know to be sinnes , then wee doe not resist them ; and such a man , who allowes himselfe in one , is guilty of all , and is none of Christs as yet : bee the sinne what it will , Iames makes no distinction , and where the law distinguisheth not , there wee must not distinguish . I speake not of doing a sin , but allowing ; for a man may doe it , and yet allow it not : as in Paul , that which I would not , that I doe , and hee that allowes not sinne , doth resist it , therefore a man may resist it , and yet doe it , all the difference that I know is this . 1. That a man may live after his conversion all his dayes , and yet never fall into a grosse sin : by grosse I meane presumptuous sinnes , so Psal . 19. David saith ; not cleanse , but keep back thy servant from presumptuous sins : we may then be kept from them ; I speake not that all are , but some be , and therefore in it selfe all might be . 2. For lesser sinnes , secret faults , we cannot live without them , they are of dayly and almost hourely incursion , but yet wee must bee clensed from them , as David speakes : dayly get your pardon ; and there is a pardon of course for them , and they doe not usually distract and plunge the conscience , but yet we must not see them , and allow them ; if we do , our case is to be pittied wee are none of Christs as yet . 3. Great staring sins , a man cannot usually and commonly practise them , but hee shall allow them . So Ps . 19. 13. Keepe back thy servant from presumptuous sins , let them not have dominion over mee : Implying , that except wee be kept back from them , they will have dominion over us : it followes , then shall I be upright . So that the man , in whom presumptuous sinne or sins have no dominion , he is an upright man. To practise a sin is one thing , to live in the practise is another : how farre a man being and remaining in grace , may goe in the committing of great sinnes , is past my skill to determine : The case of Salomon and others , proves that a man may goe farre ; tentations may hang long , if a day , a week , if a weeke , a yeere , if a yeere , many yeeres ; and how many ? Who can say , a man lives in a sin when he loves it , though he doe not practise it at all ; as hee is a Drunkard , who is never ●●unke , if hee love drinke ; and he Covetous , who loves money , though he have not a penny in his purse . So , say a man never act the sin , yet if hee love it , if hee doe not hate it , hee lives in it . As in the Body , a man is said to have his health , albeit he hath usuall infirmities which make no let , but that hee eate , drinke , sleepe , work ; but if a man have great diseases , which take away his stomacke and strength , then we say he is sickly , and in danger . In the soule , usuall scapes and ordinary infirmities , wee cannot live without , yet they do not interrupt our peace nor destroy the strength of our soules ; wee pray , reade , heare , neverthelesse . But great sinnes doe distract , and disturbe , doe weaken , & threaten the worst ; and as it is hard I confesse , for a man to practise them , but hee will bee a lover and an allower of them , a consenter to them , yet when at the worst ; I say 〈◊〉 godly man doth not make a trade of them , his heart is not on them , his minde is another way all the while : thus then wee must resist lesser lusts , by dissenting and striving to weaken them , to lessen them ; but do we our best , we cannot possibly be free from them : and for greater sins , a godly man may be kept from them , live and dye without them . But yet we must grant , that a man may bee good in the heart , and yet for a time ( and how long who can say ? ) be drawn to practise them too , albeit not to allow them . It is enough for either sort to assure a man that hee is a resister of thē ; if he pray , or sigh , or groan against them : for the raigne of sin , is when we love them : now he that strives , loves not sin , it being not possible for the heart of man , to be against that which it loves ; sufficient resistance is made , in point of justification ; when a man doth disalow them in his judgement , and hates them with his heart , though he cannot shake off the practise of them . It is not easie to put off ones old companions : but in the point of Sanctification , there is not sufficient resistance made , so as to have our peace of sanctification , till we be able so to resist : that for greater sinnes , grosser , and more presumptuous faults , we doe not practise them at all , and for lesser , that wee doe dayly weaken them , lessen them , when our Iudgement doth carry a command over our wils , our wils over our affections , our affections , over our actions . Quest. 2 What order are we to observe in making our Resistance . Ans . Order is of great use , to Resist , is to fight , and the enemies wee are to fight with , are many and mighty , and therefore as in Battels , so here : Array and Order , is all in all ; the Particulars are these . 1. Wee must set against and resist the motion that comes from us ; and the suggestion that comes from Sathan at the very first , ere they meete and come together , if we can possibly , be it never so unlikely and so absurd , yet we must tremble at it in respect of our owne weaknesse , so as to pray against them , at the very first sight of the tentation : the affection is suffered to come to humble us , that so wee may walke in feare , use the meanes , and not fall into the action . Doe not say it is unlikely I shall never doe it , this is the way to grow secure , and then farewell . Sometimes wee are set upon with tentations , likely , that is , such as our particular nature is most given unto : for we are many times soonest overtaken with those tentations that our humour doth itch after , and anon againe , wee are urged to those lusts we never had much minde unto , that that so we may be taken secure , and ere we are aware , and then we are gone : Sith then our enemy never sleepeth ; wee must watch , and wake , and bee in a readinesse , to oberre all the motions of our devouring adversary : if wee resist at first comming , the work is halfe downe , we shall finde Satan a coward ; if wee resist not , wee shall feele him as a Lion : wee must trust neither our selves nor Sathan with any tentation : Wee see the tempter changeth hands , a man so prodigal , that he wastes all , when young , when old , quite another way : his life is in his riches ; aye , one way to day , to morrow , the winde sits in a quite contrary point , and therefore wee must be provided for all assaies , while the tentation is greene and young : and what if we can make no great matter of it as yet , to our thinking ? Wee must hold out still , for all that , play the man still : God meanes to make a sound cure , and it may be , hee will suffer us to bee held to it somewhat with the longest ; the venome and poyson must out from the very bottome , wee must have patience , what ? Patience at motions to sin : yes , such a patience as this is , to thank God it is no worse , and to bee content to wait the Lords leasure , dayes , moneths , yeares , and thanke-yee too , if we may have it at last , impatient at the lust ; but yet a patient and long suffering minde , that we be not tired out . Begin as soone as the tentation begins to peepe , bee at it to day , to morrow , every day , and after a time , the fits will and shall breake away . Some Agues a●●●ured by striving and resisting : All tentatiions I am sure are . Hee that will drive away his sorry Partner by wrestling , must doe it at the beginning before the Ague be setled in the bloud and spirits , and in like sort it is soonest done , to drive away this divell by striving and resisting , to doe it at the first , while it is young , and not strong , ere it get into an habit , and creepe into the bones , and which is more inward into the marrow ; I meane ere it can get any great hand over the spirit of our mind , the bosome and bottome of our soules . 2. Wee must begin where Satan begins , and goe on as hee goes on : wee are to observe his motions ; if hee begin with a lesser sin , we must not despise small things , a little leake drownes all in time , and the prick of a pinne , le ts out all the winde 〈◊〉 bladder , and therefore wee must make up against Sathan , even then , when hee comes with the smallest sins ; and if hee turne to greater and fouler faults , we must of all , bee very carefull to keepe off the pikes of more damnable errors and sinnes : They make fowle holes in the consciences ; and as theeves doe , such g●shes let in other sins , greater and greater still ; when it first comes , it appeares great , doe but yeeld to it once or twice and then we begin to thinke it to be , not so great a matter : the ordinary and common tentation , that Satan useth to make the foundation of , and to give entry to all the rest , is to beare us downe in it that wee are not the children of God , and that wee are not in Gods bookes ; give him but this , and then we doe in a manner yeeld him all the rest ; for if once we conclude , that God is not our father in Christ , then Satan hath us where he would , and hee may leade us into despaire , or presumption which he pleaseth , and therefore what ever we doe , we must hold our owne , and keep in this perswasion , to dye for it , that wee are the children God. Say we have ever so many afflictions , desertions , corruptions ; yet that ought not to shake us out of our assurance , for David had as many afflictions as any of us , and more : and for desertions , wee finde him all over the Psalmes , making heavy complaints that way : He that runs , may reade all over that Book , many a dolefull song , and for corruptions , and such corruptions too , as use to pay us home : sins , great sins , I meane committed after his calling and conversion : hee laid hands on another mans wife , hee defiled her , her husband loving David , as his own soule , and then fell upon an horrid plot of murther : he did art it with hellish skill , and shed the bloud of sundry , that hee might be the death of one : and did hee not number the people against all reason , and stood it out too , say all the Captaines what they could ? And yet I hope David added not this sin to all the rest , to wit , to question it ; whether God were his God or not . I have ( saith hee ) done foolishly , I have sinned and that greatly ; Lord forgive , what ? The infirmity : No , the iniquity ; of whom ? Of thy Servant . He holds this fast , that for all his sins , his great sinnes , yet hee was Gods servant still ; let go this , and though our sins were but a few or but ordinary , yet Satan will sinke us , with one tentation or other : but now keepe wee our ground in this point , never deny the conclusion that God is our God : and say our corruptions were more , were worse than they are , well may Sathan shake his chaine at us , but we stand on a rock , and the flouds of his tentations cannot come , so much as at our feet : For we know that our sins are but the sinnes of a creature , his mercies are the mercies of an infinite Creator , without either banke or bottome : keepe wee the maine chance , that he is our father , and then , well may our sins humble us , but Satan with all his setting on , shall never be able to discourage us : we know that Christ died for sinners , and for the chiefe of sinners : no man was ever kept out of heaven for his confessed badnesse , but many are for their supposed goodnesse : In a word , this only point , that hee is our father , kept up in our consciences , will make us fit , and able to dash , and blow off , al the powers of darknes , and push away all the darts of the divell ; therefore sith it is his method to lay all upon this point , hold this fast , and wee hold all fast : If the Enemy assault one way , and the Garrison defend another way , the Towne is lost , the Enemy will carry the strongest peece . We must not bee taken up about other matters , and lye open here ; here Satan will try his skill , and doe his utmost to bring us out of conceit with God , and to make us think that God hath no love unto us , no care of us , and then we are gone . Live and dye then with this in thy heart , and mouth ; Hee is my God , and I am his servant , and so we shall bee able to lay all the divels in hell . Say , God hath confirmed his love to mee so much , so often , that now I hope I shall never call that matter into question againe : And next for afflictions , we must frame a new Bible , ere we can with any colour finde any thing out of Gods afflicting us , to prove that hee doth not love us ; of the two , abundance , and plenty , and outward peace , would yeeld matter to say , that God doth not care for us ; and yet it would be long , ere a Christian will come to a Minister , and say , I have such a deale of wealth , of health , and so many friends , and so much friendship , that I feare mee I am not in the right : but when afflictions comes and stormes arise , then wee come and make a pitious moane : sure God is not my father , I am not his child , and grow we doe into hard conceits concerning God , and heavy thought as touching our selves : now all this comes out of our fancy who doe so highly prize the things of this life , that sure if God did love us we should not bee in such and such wants . A very foolery , the Text is cleere : he correcth every son , whom he receiveth ; let the word bee heard , speake , and then we may conclude the contrary , and say thus , doth God afflict me , and hee doth withall make mee to make a right use of his afflictions , ( say but of one ) and by this I am sure , that he is mine , and I am his : for affliction is a part of the curse in its owne nature , and God doth never chang the nature of it , and turne it to a mercy but onely to those hee loves , it should , it would hurt me , I finde it did me , doth mee good , and therefore I am a son of his love : And lastly for desertion , that is , but a mist before our eyes . Desertion is in it selfe no sin : for Christ was without sense , aye , he was so deepe in it , that when he dyed , he said , why hast thou forsaken me ? A totall , a finall desertion , ours is not partiall : the best have had and have ; GOD turnes away his face , David himselfe is troubled : The just doth live by faith , and not by feeling : and in that very Psalme , where hee complaines that his spirit was over-whelmed within him , and that his very heart within him was desolate : I say in that selfesame Psalme , David saith ; Thou art my God : I passe not whether this Desertion bee for sinne or from sin , a chastisement of sin , or an effect of sin , all comes to one for our dispute ; it hath , is , and may bee , the case of a right godly man. Looke up then , and if from want of sight and feeling wee doe say , Why hast thou forsaken me ? yet then let us by faith withall say , my God , my God , and we are safe . Sith then this is the order Satan useth to follow us in his tentations , to make us to distrust our being in Christ ; and our standing in grace , we must make that our method too , and rather suffer to dye at Gods feet , than to suffer our assurance to be taken away from us : Lose this and lose all our comfort , hold this and all is ours , let Satan say , and doe his worst . I confesse it is a heavy hand , when a man is put to it , to walke without his feeling . David was a man for naturall and spirituall cheerefulnesse both , above men , yet hee had his heart full : and say his case were ours , that for very sorrow of heart , arising from the absence of the light of his countenance , wee be like a bottle in the smoak , we doe shrim away to nothing , become a very Sceleton , a bagge of bones , an Anatomie of a man , yet then our faith must shew it selfe , and we must hold up our heads above water : no great thankes to swim , when God doth hold us up by the chin , w th comfortable feeling : But he is a man of faith that can then say , God is my God , my King , when hee sees nothing but the promise ; Oh , Blessed is the man , who beleeves and sees not : for want of sense their song once was ; mine 1. eyes failes , my 2. flesh failes , my heart faile , my 2. knees faile , my all failes ; but my faith which never failes ; well then , though a mans marrow be consumed like the drought in Summer , say , not onely ones flesh be pined , which after sicknesse will come againe ; but ones very bones be consumed , which when once dried they say , never come to themselves againe , aye , and ones juice ( whithin the bones ) do wast away , yet there wee must hope against hope , and set faith against sense ; when wee cannot see one shine in the face of God , yet we may fetch support out of the promise : Gods countenance doth change and turne away , but the promise is ever the same , and al in al is in the promise ; we are 1 childern , of what ? of the promise ; 2 heires , of what ? of the promise : sight and sense , lookes onely on the face of God , but our faith lookes onely on the promise ; and it is the Evidence of thing● not seene , it gives a being to that which in existence is not , and thus living by faith , a Christian on all occasions may say , God is mine , and so mine , as though hee were nones but mine , he is all mine ; and what we speake out of feeling , a tentation may make us unspeake it againe ; but what we say by faith once , wee say it ever , and all the tentations Satan can devise , cannot make us unsay it againe . I mourne , Blessed ( not shall be ) but are those that mourne , why ? They shall be ( not are ) comforted . He then is a blessed man , who mournes though hee be without present comfort . 3. We must keepe this order , as to begin with the right end , and the right end , is then to finde out what the sin is , that is chastise or punised , when the tentation to a lust is a punishment for some other sin : it is all in vaine , and meere lost labour for a man to thinke , to get off the sin , which is the punishment , when we let the sin punished alone : hence it is that we doe finde many a good man strive and strive , even his very heart out to master a lust , and are where they were or rather worse , and why ? But because that vexing sin , is a correction for some other sin , which wee over-see and say nothing unto , and thus men run upon flats of discomfort , as though they were none of Gods , and all because they cannot conquer a sin ; which is not , because they are not Gods , nor for want of faith neither , but for want of art and method . The effect cannot bee taken away untill such time the cause be removed : now wee must know , that one sin is the cause of another , two wayes : 1. First , by effecting and producing by a very efficiency another sin , as Covetousnesse is a very Caust working oppression , Vsury , rapine , buying and selling for dayes and enclosure , now I confesse it is hard to bee convinced ; that that which is an effect of a former sin , is a sin till we be convinced ; that the sin which is the cause , is a sin , as hee that knowes not what covetousnesse is , or is not convinced , that covetousnesse is a sin cannot bee cured of Vsury , Enclosure , hoarding up of Corne , &c. and therefore the sin which is the cause , must bee pardoned and healed first . So pride of life is the cause why men doe follow fashions ; to follow that which was a fashion is no sinne , but to bee in that which is the fashion , whilst it is called the fashion is a sin , else there is no such sin , as following of fashions , which a Scripture , and b Nature , have condemed for a sin . I say , this sin comes out of pride , as out of a working cause ; and t is not possible for a man to bee mended in one , except hee dig out the other : So Passion springs out of pride of heart , as out of his very next cause , and so doth Envy too : many are troubled with their Passions and disquieted with Envy , and make a great marvell of it , that they cannot get the victory all this while , I will tell you the reason ; they pray against passion , but not against the cause , not against pride ; they stop at the streame , but choake not up the spring , they lop the boughs , and it growes thicker after , and pluck not up the roote . Therefore if we meane to cast out of our heart and life such a sinne , as is an effect of a former sin , wee must first begin with the causing sin ; or else he doth wash a stone , and Satan will hold him where he was , doe what he can ; and what a weary hand is this , for a man to pray , to reade , to heare , to fast against a sinne , and yet to make nothing of it . 2. By meriting , which Schoole Divines call demeriting ; and deserving to bee cast into some sin by God , as a just Iudge for some other offence , and this as it comes from God , is a Good of justice : thinke not that wee meane it , as though God did infuse , or put into a man , the matter or forme of the punishing sin ; it needs not , there is matter enough in our hearts already : God cannot breath sin in the minde or breast of any man , but by letting lust out , and setting Satan loose upon us , we are punished and corrected by one sin for another . Some say , it ought not to be said , that God doth punish sin with sin , why ? ( then say they , ) that sin which is the punishment doth deserve more punishment , and so it doth : What ( say they ) and doth that deserve another ? no , for albeit God may and doth punish sin with sin , it followes not , that the second sin ( must ) bee punished with another sin , but with some other punishment it must : and what if in some cases , sins in a row be punished with sins ; yet there is no processus in Infinitum , because as the Schooles have agreed , when once it comes to hell , there is no demerit : sinnes on earth merit further punishment , but sins in hell doe not , because there is satisfaction given , and so full a point put to the Iustice of God. Besides , the damned are in actuall possession of their last punishment , and therefore there is in them no demerit of more or further torment : God in justice then doth and may punish one sinne with another here , some say with a greater ; that is not alwaies so : for hee punisheth Idolatry with Fornication , yet Fornication must not bee held to bee a greater sin than Idolatry ; it is sufficient , that the sin which is made the punishment , be a more vexing sin , bringing more shame , and more inward or outward distresse , that so the sinner may be made the more detestable to himselfe or others : the greatest sins doe not alwayes vex ; they should I know , but they doe not . To come to our point : Wee say that sin doth cause sin , by way of desert , when GOD doth by Permission , Desertion , and Tradition , give a man up to some sinne , of shame or inward biting sorrow , to judge him for some other sin : bare permission it is not ; for so we sin all sins we commit , I hope wee cannot sin any sin , except he suffer , and his power doe permit : yet wee finde , that Pharaoh had his heart hardened worse for manner and measure , than other common sinners had ; but all sinners are sinners by permission , therefore there was a delivering up , an act of justice and power in hardening the heart of Pharaoh , and so it is , when God doth plague one sin with another : the thing I educe is this , that it is impossible with all our whining to get off the sin merited , except we first deale with the sin meriting : we cannot affront the justice and power of God , when he doth inflict and lay it on for some other fault : it is out of our element to take it off , till first wee have removed and done away the guilt and power of the former sin : when sin doth worke and produce another sin by its own force , then it comes from the power of sin : when sin doth demerit , to have another sin made a punishment of it , that comes out of the guilt of sinne and justice of God , therefore we must make our peace for the sinne which is is the cause , and subdue that ere wee can possibly make any hand with the other sin , which is the punishment . That then wee may cleere our selves of some tentations , wee must looke & see what brought it , if wee try and try and can make nothing of it , then wee may see it is for some other sin ; which sin wee must finde out and then cast out that corruption , and the worke is done : we finde some what to the purpose in Ionas , a good old Prophet ; he fled away from God , was found out , throwen into the Sea , swallowed by a Whale , and God in his goodnesse did deliver him , and yet after hee fell into the like sin againe : no doubt he did aske God forgivenesse in the Whale for his first sin , yet hee after fell into the same way againe , and did chafe , because Ninive was not destroyed : now see here the roote of sinne was not moared up ; he did at first flye out of pride , because hee would not bee thought to preach the destruction of so famous a place , hee thought none would be well pleased w th such a message , and therefore do it whose would for Ionas . This fact hee was sorry for , but saw not the cause of all , to be pride ; and therefore after , when hee saw that Ninive was not destroyed , what a chafe was hee in ? and was not this horrible pride too ? that so many must be destroyed , rather than Ionas should bee thought to misse in denouncing a judgment which should not come : had he found out the Canker at the first and killed it , he had not fallen this second fall . T is certaine , that as in diseases in the body , if one disease bee caused by another , that is more in the spirits and humours of a man : the disease causing must bee done away , ere the disease caused can be remitted , it may be eased for a time , but it will returne again , as long as the sicke matter is there to feed it : and therefore wise Physitians strike alwayes at the roote ; so must wee , and when Satan is upon us with some vexing lust , and we cannot with all our power put it off : Let us say , sure it is for some other sinne , that must bee killed , ere this will bee cured , and so we must cast out the mother-lust : we must not say that we cannot find what it is , what the sin is for which we are vexed , with these or those afflictions ; for the Word and the Spirit will show it , if wee aske it at the hands of God , the Lord will point it out unto us : so David , Psal . 139. 24. See ( saith he ) if there be any wicked way in mee , and leade me into the way everlasting . See if there be any wicked way in mee , see it , and show it unto me ; it being the office of the Spirit , to convince a man of his sins , it followes that the Spirit ( if we secke it in sincerity with a desire to be healed ) will finde out our sinnes for us , and shew them unto us ; and when by the line of the Word and Spirit , we have found out that Nest , we are to turne our griefe upon those lusts rather than upon the present tentation : the matter is , that when wee are thus haunted and dogged with such tentations as are corrections , say , it is rather for some sins , either : 1. Past , So some when maried are tempted , but not brought to adultery , because when single , they were uncleane one way or other , and thought to mend all by marying without repentance ; and so when once maried , they grow secure , and lay all on the Physick , and not on God ; as Asa did in another case : and then when they feele that sinne urgeth , and Satan tempteth ; as much , and perhaps , more after , than before , because the sinne is worse ; men faint and sing many a heavy song , and hang up their sword , and say , as good not at all , as never the better : Now here the right and ready way to heale all , is to repent truly and thorowly of former uncleannesses & lusts , and then the Coasts will cleere , first doe that , and then marry ; bring not old sins to the mariage bed , and when the knot is knit , tentations as many , as strong , perhaps more , perhaps greater may come , but they shall not overcome ; and therefore they must not say better , not marry at all if it be so ; I say he that hath the gift let him not marry : but hee who hath not the gift , as all have not , hee were best marry , or he must , and will doe worse : Resolve the case thus ; such a man if hee marry not , use what helpes , naturall , morall , spirituall , he can , yet he burnes still , and the more he opposeth , the more strong his affections grow ; a man maried cannot say , that hee shall not bee tempted , to defile the bed ; but this I say , that using all GODS meanes , and calling in for Gods blessing on the ordinance , hee shal not fal , his soule will heale . Now in case one finde that for all his care , his lusts grow exorbitant and violent ; look back and humble , for what are past before , this is to pluck us by the eares for what we were before we were maried , make all that well , compound with God for old matters , and then ease and peace will come . 2. Present , As say a worldly man to bee told and convinced of his sin , and yet will not mend ; as wee see a man may see a sin to be a sin , and yet goe on in it : witnesse that young Gentleman , who went away like one well beaten , when it came to selling all . Now many times in such a case , God will have such an one to be tempted by Satan , as his Instrument , with strong passions to adultery , which usually of all sins he could never abide , and this goes to the heart of him : He whines and wrings his hands , teares his haire , is weary of himselfe , knowes not what to doe , and is even angry with God , because he cannot finde ease , and is often upon the point to despaire : here I say it will not off , the tentation will not away till it hath done its cure ; till , I meane , we finde out , that all that is for our covetousnesse , by which sin wee vex and anger God ; and therefore hee doth order Satan to follow us with wave upon wave , in that sinne of uncleannesse which God sees will vex us : Hee would not have us sit and rest quiet in that sinne of earthlinesse , the worst of the two , and for that it is , that wee are terrified with those or some other passions of shame & dishonour . 3. To come ( so we are tempted ) to some sins , we thought our hearts till now had no minde unto : now in this case we must know , that it is a mercy , and so to be taken , to let us see and feele that by tentation , when we might justly be suffered to fall into the action it self , that we may know , that it was neither in our worth nor in our strength , but onely in the preventing grace of God , that wee have stood cleere all this while , and that it must bee , by the same supporting grace of God , that wee must stand firme for the time to come . Looke what is past , present , forward , backward , every way to see what it is for , that wee may remove the cause for which wee are thus tempted , and then the tentation will away , even of it selfe , when that is once cured : of all wee must beware of Sathans Sophistry , when hee would needs perswade us to ease our selves of the vexation by yeelding once or twice , or so , to the sinne in hand , and then no more ; now this is quite against Reason and Experience ; against Reason , for in all morall acts , whether vertuous and vicious ( chiefly vicious , because our nature is so strong that way ) this is certaine ; when we once commit it , it doth leave a wonderfull pronenesse to doe it againe : When then Satan saith , doe it once , and then no more ; no Satan , must we say , should I commit it once , I should be more earnest to commit it the second time than ever I was the first . Against Experience , for wee doe finde , that when wee once sin a sin , the power of grace and faith doth decay , we have not that heart to pray against it , and so wee are ready to turne that way againe ; as , put fewell to the fire it burnes the more , so doth hee , who thinkes to satisfie the motion to a sinne , by sinning the sin , the onely way to satisfie a lust , is not to satisfie it . 3. The third Generall Rule is , to make use of the Ordinances , to put off the tentation , and they are chiefly two . 1. Prayer : Watch and Pray ; Watching is but a preparation to , and a fortification of Prayer : Prayer is a turning of our selves to God , and so a turning of us from the tentation ; some turne to some other sin , as to thinke of the world when they are tempted to some unpleasing Passions : some to that which is lawfull in it selfe , and here they finde some kinde of respite , but the cure is not done except we doe by prayer come to God , and call unto him , for favour and succour . A man is never overcome in and by the tentation , as long as one can pray against it ; the tentation prevailes not till it please , it pleaseth not as long as we can pray in earnest against it ▪ Some for forme doe pray , as ( Augustine saith ) once hee did against the lust , but would not for any thing part with the profit or pleasure of them as yet , this is to say , rather than to pray a prayer ▪ delight in prayer and in the Lord , and then the tentation doth not delight ; wee cannot promise that you shall pray away the suggestion , but the consent and delight you shall : But you will say , I pray , and yet I finde some delight in the sin : what of that ? This is the delight of the flesh , which Paul instancing in himselfe , dates call it a serving the law of sin with his flesh ; but the matter is , whether we doe take delight in that delight , which way the delight of our inward man is carried , as long as wee finde that our delighting in the lust , doth grive and trouble us more , than the lust it selfe doth . Our case is good , and our prayer is of force , and what if for all that , sinne bee there , yet it raignes not there ? and what if worse haunted than when I set my selfe against it then before ? It is common to bee worse sick when we first take our Physick ; we thinke of the sinne and the circumstances of it most , when in our prayers we set our selves to aggravate it ; and out of that Satan picks matter to delight us with , and when we oppose the lust , the lust then doth most oppose , us and Satan will come upon us then with his greatest impressions , to see if now hee can allure us with some fleshly delight , then hee cals upon us to give over prayer , that sure our prayer is naught , that wee are naught , that God hath no mind to us , that sin hath dominion in us , sith it stirres and pricks most , even then when at prayer : but wee must beleeve that sith , we aske according to his will , hee heareth us , wee know that we have the petitions wee desire of him , what ever wee feele , say our prayers prove an occasion to ripen a disease , when it must ripen ere it will cure ; all is to drive us out of all selfe confidence and then the malady will heale . Go then on in praying with perseverance , all manner of prayer , and the end will be , that if we doe not give over to pray , Satan must , and will give over to tempt . The three maine matters I could wish Christians to sue for in their prayers are , 1. Strength to conquer satan when he sets upon us , w th main force , and plaine violence , and seidge ; I know hee cannot compell us , for then the sinne were his , not ours ; but yet forall that he can and doth w th a strong hand drive and make us to consent , & bringeth us to yeeld , and in that sense we cannot of our selves stand in his hands , when hee comes against us with his power : no standing against him and his tentation , except we bee underlaid by the power of God ; he wil wrest a consent from us , and worke us to a delight , doe we what wee can ( for wee can doe nothing of our selves , ) it is out of our hands to bee able to gaine say him , when he comes with his authority , and frights us with his power , wee must then pray in the power of God , and when wee see Satan come roaring like a Lion , cry out and say , helpe , helpe , though it bee as much as ever wee can doe to speake . If a woman cry shee is faultlesse , simply faultlesse ; we are , if we cry as soone as the Satanical impulsion doth appeare , but in the tentations of the flesh which are sins in themselves , there some secret consent goes with them as far as they move and goe ; a woman may , but the will of a man cannot be ravished , because it cannot possibly bee forced , Satan must by his strength and terrifying draw a consent from us , else wee are free and the sin cannot be done , and that he will doe , except we do bespeake by prayer the power of God : But now sith that we have by reason of Gods promise the power of God at command , it is in our selves , if wee want his strength in our soules , it is , because wee will not doe so much as aske for it : if wee find that he hath given the Wil , he will give the Deed , though not ever answerable to our wil ; as we see in Paul , to will , is present with me , but how to performe that which is good , I finde not ; that is not answerable to my desire , simply then he doth not deny us all performance , nor such as shall be accepted to our comfort , pray then for strength and Sathan will prove but weake , either God will weaken him , or else he will further strengthen us . 2. The next thing we must pray for , is Wisdome , that we may not bee ignorant of his wiles , which if we be , he will coozen and cheate us : Sathan comes not ever as a Lion , but rather most an end , like a Serpent , a Fox , with all his art and skill that hee may circumvent us , and bring his ends together , by reason of our simplicity and folly : we must up , to the onely wise God by prayer , that he would enrich us , with the wisdome that commeth from aboue : if any man saith Iames want : What ? Wisdome , Let him aske of God : but he will not give me , yes , he giveth to all : and what if our wants that way bee great ? why , hee gives liberally : and say we have bin great sinners , are as unworthy as they that are most , if followes ; ( he upbraideth no man ) hee will not hit us in the teeth with old matters : all want wisdome , but he that is sensible of his want , let him aske and hee shall have wit enough , to prevent the Stratagems of the divell : the Lord God is too wise for Satan ; hee will make children of us , if we set to him hand to hand , our wit to his will come to nothing : looke how a crafty pate , may coozen a child of all that he hath for an apple , or so ; In like manner , Satan with a toy , will deceive us of our soules , and beguile us of our peace ; there is then neither wit nor grace in it , for a man to venture on him without prayer to God , for the spirit of wisdome , and in particular , with a speciall straine of spirituall understanding to be able to wind out of the pollicies of the divell . What with his naturall wit , Age , Time , Experience ; Satan is full of depths and profundities , we cannot hold our owne , if wee have no better skill to plead with him than our owne ; Prayer will make us wise to salvation , and helpe us to that understanding in the Mysteries of his iniquity , that wee shall soone finde him out , and save our selves . 3. The third thing wee are to aske for , is Long-suffering ; for when Satan cannot have his will by Violence , by Craft , then he will see what he can doe by Continuance and meere Importunity : I cannot expresse my selfe better , than in the words of Martin Luther : when the divell ( saith he ) cannot by force overcome those that he tempteth ; then seeketh hee to overcome them by long continuance , for he knoweth that wee bee earthen vessels which cannot long endure , and hold out many knockes and violent strokes ; therefore with long-continuance of tentations , hee overcommeth many and therefore long-suffering is needfull to wait for the end of those tentations , which the divell raiseth up against us . So he , how long wee shall bee put to it to waite , I know not ; the best is , if we dye while we are waiting we goe to heaven , for such are happy and blessed ; but usually and commonly , God gives us an issue here , first or last : wee must then pray that it may bee , and waite with patience till it shall bee , which will bee , and shall be in Gods time : hee never comes too soone , nor never stayes too long : We say , Lord how long ; but GOD saith , in the appointed time ; therefore waite and pray : and in some cases where single prayer will not doe , as in some , it will not , there helpe it with a fast . 2. The next Weapon , is the word , Read , Heard , Meditated ; Paul cals it , the sword of the Spirit ; a fit instrument for a man to enter into the Combate with : for Satan being a Spirit , our weapons must not be carnall , but spirituall , & the Word of GOD is the sword of the Spirit , which being had and used , kils up all the lusts of the flesh , and hee that kils sin , doth in a sort kill the divell . A man that is to ride where Theeves way lay him , will bee sure to have his sword : Wee are to passe up and downe where we shall light upon the divell , and sinfull occasions at every turne ; he is still at the hedge corner as we travell , hee is at home , hee is at Church , hee misseth not a Sermon , hee is the god of this world , under the great GOD of Heaven and Earth as he shall give way , and there is no place priviledged from him ; we cannot take Sanctuary any where under Heaven , and therefore we must ever have the sword of the Spirit about us , in all readinesse ; wee must not onely have it , but we must have the heart to draw it , and the skill to use it , wee must bee able to fence with this weapon of proofe , and then the divel will be gone , this two-edged sword will make him run . Wee finde that Christ , Mat. 4. being at it with the divell , did not make use of his authority or power , to command or to force him away , but to sanctifie the use of this weapon to us , stops his mouth with ( thus it is written , Satan doth vow and sweare our death , therefore it stands us upon to looke to our heads , and we must not thinke with a few big words of our own to make this mighty and crafty foe to flye the field , it must bee done by the word of God which is mighty through God ; Sathan comes with his Bible too , as wee see Mat. 4. but hee doth corrupt and falsifie the Text ; the word used aright sets him going , it hath to back it , the Almighty power of God , and Satan cannot stand before this breath of the Lords nostrils : we deceive o●r selves , if we thinke that Reason is of any force , that Inconveniences will hold against Satan ; to say , shame will follow , danger will come , I shall but create trouble to my selfe ; should I kil , or whore , or steale , Satan will come within us , for all these ; hee will set such a glosse on the matter , that wee shall thinke wee have greater reason to sin the sinne , than we can show to the contrary : Reason was never appointed or sanctified to this use : dispute but with Satan and hee will so befoole us , that we shall think we cannot live , no , nor scarce goe to heaven neither , except wee sin some sins for a time , or so . Beware then of going that way to worke , wee have a better course , that is , to runne to the Word ; the Word will doe it , ( it is written ) will pack him away : but what if he come againe and againe with the selfe-same tentation , as Satan both may and doth , why , the same places of the word will doe the deed againe ; Satan is not afraid of big lookes and words ; circles and holy water are but toyes to him , but it is the word of GOD which makes him avoid : Christ wee see , did not pray ; hee could have prai'd , I hope , none the like ; but onely the word is his defence , being thus to grapple and enter into duell with the divell ; I speake not , that prayer is not of great use , I have set downe my mind of that already , but that with our prayer must be joyned ; the word ; and the word will doe it , and of these two , if both by strictnes of time cannot be used , bee we sure to make use of the Word of God : the words and experience of Luther , are just to our purpose , when ( saith he ) the motions of the flesh doe rage ; the onely remedy is to take to us the sword of the Spirit , that is , the word of salvation , and to fight against them , which if wee doe , let us not doubt but we shall obtaine the victory , although so long as the battell endureth , wee feele quite the contrary : but set the Word out of sight and there is no help nor counsell remaining ; of this that ( I say ) I my selfe have good experience ; I have suffered many great passions , and the same also very great and vehement , but so soone as I ●aid hold of any place of Scripture , and staid my selfe upon it , as upon my chiefe Anchor-hold , strait-wayes my tentation did vanish away , which without the word it had beene impossible for me to endure any little space , and much lesse to overcome them . Thus Luther ; A brave speech , and fitting the Author of it : Learne of him , to have our Bible at command , and Satan dares not stay . I speake not , as though we were to turne the Text of Scripture into a charme , as though to repeate a place by rote , and in a heartlesse manner , would prove a bug-beare to Satan . No , no , Satan hath gotten much amongst the superstitious and ignorant by that conceit ; but the Word must bee held out by faith : it was not so much Scanderbegs sword as his arme that held it , which gave him such victories ; it is the hand of faith , and of the spirit by which the word of God is held out , which doth the deed ; wherefore we see what reason we have , sith wee have such an adversary , who is ( though not simply every where ) yet in every place where we be , hee is , or some of his Angels are : great reason I say there is , that we should bee expert in the word of righteousnesse , to have places at our fingers ends ready to draw out as occasions shall require , that we may have a fit & a pat place to meet with the severall impulsions of the flesh , and objections of the divell : there is neither sin or tentation , neither inward corruption nor outward motion , but the word hath a soveraigne remedy for it , to be fitted in a peculiar sort to the nature of the disease ; it is not for nothing , that we are commanded to search the Scriptures , and as Chrysostome often notes , as men doe in Mynes for gold , and the rather , because here is all gold and no drosse ; and as there is an art in mining for gold ; so there is an holy skill to finde out golden places fit for our present purpose : and thus a godly wise Christian , say hee bee often in the fire , yet he is like the burning bush , never consumed ; and why ? because one place or other of the word comes in to his succour ; the particulars that wee are to follow are three . 1. We must have ready the precept , and statute of God forbidding the sinne to which we are solicited , as say , it be to Sabbath breaking , then say , it is written , thou shalt keepe holy the Sabbath day ; or to murther ones selfe or some other , say , it is written , thou shalt not kill ; or to uncleannesse , urge the place , avoid Satan , it is written , thou shalt not commit adultery , and so , thou shalt not steale , and the like , in the speciall branches of every Commandement . 2. Wee must have at hand , the promise too , that in case we consent and obey not , and refuse the divels offer , wee shall have comfort here , and heaven hereafter . The divell will come with his hands full of glorious proffers , but we must out of the Word , set against him the faire and certaine , and goodly promises of the Word , as there is no sinne but we shall finde one promise or other made in plain termes to us , if we resist it ; resist the divell and GOD will draw neere to you : hee offers the kingdoms of the world , and the glory of them ; God offers the kingdome of heaven and the glory of it . 3. The threatning , that if we yeeld , we endāger al , that we do subject our selves to the curse of God ; say we doe beleeve the Commandement , yet except wee doe beleeve the threatning , and doe set the commination against the tentation , wee are not like , nor sure to hold ; here Eve lost her selfe ; in whose losse we all lose our selves ; the commandement shee did hold , that shee was not to eate of the for bidden fruit ; but now for the threatning , that in the day shee did eate thereof she should dye the death , there she came short and so yeelded : that shee was quick and strict in the precept , it is plaine by the words of the Text ; for whereas it is in the charge of the Lord , of the tree of knowledge , of good and evill , Thou shalt not eate of it ; Eve having occasion to urge this divine prohibition , doth not onely say , that God said , Ye shall not eate of it , but to shew her pious minde to the mandat of the Lord , she saith more and addeth , yee shall not touch it ; which words wee finde not in the letter of that law , but when it came to the commination , ye shall dye the death : Satan was too hard for her , and put her off from that , and so she fell ; perhaps she halted in adding to the Lords words , for IEHOVAH had forbid them to eate it , but hee did no where forbid them to touch it , yet this shewes , that therein she was strict , and more strict than the words wil beare ; but for the theatning , where God said , yee shall dye , she falters , and hath it thus , least yee dye : and for certaine , when we doe not keep to the threatning , wee shall not hold our selves to the commandement : it goes with us as it did with our first fathers , a want of holding the threatning fast did cast them downe ; and if we be short there , and doe not oppose the threatning , wee cannot stand : as soone as ever Satan is at us to yeeld to our lust , say no , it is forbidden by God : let it be to Adultery ; answer , it is written , thou shalt not commit adultery ; then adde to the prohibition the commination , Adulterers and Fornicators God will judge . I must not , I am forbidden , I dare not yeeld , if I do , I shall dye the death , I shall damne , and so Satan hath his answer . The last generall Rule wee propose , is to aske helpe of other men , and the directions which come in here to bee set downe are these . 1. Never to let any man know what the matter is , if by any meanes we can have comfort from GOD , acquaint no man with it ; if we can get him to doe the cure in ordinary matters , see what the use of ordinary prayer will doe ; in cases extraordinary , stretch our strength to the most , that our prayers may bee strong and long , let us wing them with faith , and with a fast , that they must up to the bosome of the father ; to say , I have prayed and can finde no ease , and therefore I will make use of a friend is well enough ; but I have prayed , fasted , and waited too , as long as ever . I can , and yet it will not come , then we must , but til then till we have tried the utmost , I could wish men to secret their tentations from the world : God will not take himselfe to be wel used , for us to goe to others , when wee may have it for the comming at his hands , with comfort and encouragement . A father loves not a child shold run to neighbours for physick , when hee may have it of him ; besides , it is sweetest , when we have it immediately from the hands of God our father : when a child is sick , the same cordiall or sweet meat sent by a servant , is not so accepted when father or mother brings it and gives it with their owne hands ; we see many must have mother give it , else they will not take it : so it is with us , it cannot but be best welcome , when God doth give us our comforts with his owne hands , and tell us good tydings of peace and mercy with his owne mouth ; and then againe , we do not conceive , how it wil wound out hearts , that we have let any man know our state and case , when wee are to come to our selves againe ; if so be then wee finde and conceive that all might have beene well , and the cure done betwixt God and our selves , without the knowledge of any man , the trouble that way many times , wounds more than ever the tentation did , and some have even wished them dead and fairely buried , to whom in times of their heavinesse they have broken their mindes , and therefore the counsell I give is , first , to try all meanes , to use all patience , to watch , to pray , to fast , to waite , and if God at any time will come in with comfort , let him doe all , and have all the praise , we hiding our grifes from all the world , in great inward sorrowes wee are too apt to open our selves more than needs , therefore this counsell is in season . 2. See whether we can cure our selves ( as thus ) what would I say to , or think of another , should he come to me with my sore complaint , the same , say wee to our selves , and see what that will do . 3. When all will not doe , and we finde that GOD doth look straying yet ; and wee can hold no longer , then wee must know , that GOD doth call us to vent and open our griefe to some one or other ; now the griefe must be opened , God doth call us to a free discovery of our selves to another , and without wee doe breake open the matter , the end is not like to be good . So Iames , Confesse your sinnes one to another , and pray one for another , and there shall bee an healing ; and in this case , without this mutuall and reciprocall confession , there shall not be an healing ; I know God could make all well without this , but he will not : there is a naturall reason , why we find ease by this venting , because it doth open the sore , and make it as it were runne , and so there comes some ease , but the spirituall cause is it , which carries it , and it is because God will have acommunion of Saints amongst us ; he will not have us straying one to another , and hee knowes that by curing another , we cure our selves , & upon that it is , that the pain of the foule in this case doth not nor shall not stake , till we have acquainted one or other with our case ; so wee see , that tho the party to whom we confesse , say no more to us than wee knew before , yet the very venting brings some ease : Satan I know cannot abide this , for few ever open all , but there is a remedy , and his tentation is at an end , and therefore hee urgeth hard upon the point , to hinder us by all meanes from telling any body : What ( saith he ) it will all the Country over ; hee will tell his friend , and that friend another friend , and out it will , and thou art either shamed or undone for ever . Indeed , when God doth not call us to this , it is dangerous to tell our veriest friend ; for though he be our friend , yet commonly we are not his confident friend , but he bath some other , and hee must know it under benedicite , and then he is sick , til his friend knowes it too ; who is commonly some third man , and so there is great danger that it will abroad ; wherefore if wee can doe up our matters by telling God alone , let no man know : but now when wee have tried and it will not be , then say , God hath called mee to out with it , and out with it I must , and will live by faith , that God will make them keepe my counsell ; or if they doe not , yet shame mee no shames , I will follow God , and confesse I will , what ever comes of it : and here we must know ; that when we find a great disposition in us , to keep it from all the world ; that then Satan meanes us some great danger , and therefore hee will fill our heads , with a thousand proclamations of shames and dangers , and all to make us keepe all close to our owne undoing and ruine , say then , I know by this , that great hurt comes by my hiding , and great good is to be had by my confessing , in that I finde my selfe so unwilling to confesse it to men , and therefore because I finde my selfe so loth , I will sure confesse , I see , I must tell it some body , else all will bee naught , there lies danger , else Sathan would not keepe such adoe at mee to hide it , and by no meanes to disclose it to any man living . I thinke I may say it , that never any who disclosed all to some godly friend did ever yet miscarry ; but many who , out of some conceits , or of the power of Satan , cannot be brought to open the veine , after long languishing , have made away themselves ; when then we find a great unwillingnesse ( after we have bin with God ) to let any man know our minde , say , there is a mischiefe meant to mee by Satan ; I know by this , in that , it is so sore against my will to disclose , and therefore to prevent the worst , I will breake thorow , and out of hand confesse to some friend ; and in our confessing , we must confesse all that paines our soules , in telling Physicians wee must leave nothing materiall as touching our disease , that will endanger all ; so wee must not tell some peeces onely , but for the substance and circumstances , all that is to the purpose we must discover , else a naile , a stub left in the conscience , will hold the fire burning ; many have undone themselves by this , in that they have left some maine matter out : by maine matter I meane , that which turnes the conscience out of its peace : thinke not that we would have Christians run up and downe to Preachers for every thing that moves in the conscience : hee makes worke , who will to the Physician for every stitch and ache ; but when the trouble of minde is such , that it wounds the conscience ( as Salomons phrase is , and every sore is not a wound you know ) when it doth so distresse the heart of man , that hee cannot enjoy God , cannot doe his duty as a Christian , nor enjoy himselfe , cannot live in his calling as a Man ; then it is high time , first to make up to God , and if we be kept off there , then to make out to Man : when then we finde it such a burthen to the conscience that we cannot stand under it , ( For a wounded spirit who can beare ? ) there dispute no longer , but away to some one or other ; now for the choice we must make . 1. First , if all circumstances concurre , let it bee some godly & learned Minister , for though that another speake the same words of comfort , yet they will sound better out of his mouth , and it is his office , and he hath a more particular promise that his words shall prosper ; every thing workes much ; what as it is taken , what he saith because he is a Minister , will bee better taken , and disgest better with our consciences : so wee finde in Iob , that it is principally and usually the Messenger , the Interpreter , the one of a thousand that doth it . 2. If wee see that a Minister cannot be had , or not trusted , or not comfortably used , any godly Christian will serve : Iames saith to private men ; Confesse your sins one to another , and pray one for another : Writing , and speaking to private Christians , hee doth not tye us to any auricular confession to the Priest , for then the Priest were also by the place in Iames , bound to confesse to private men also ; for here is a mutuall confessing one to another , and here they are to pray one for another , which cannot bee to absolve : For if to pray were to absolve , then their Laity hath as great authority by that place to absolve their Priests , as their Priests their Laity : but to passe them , wee say , that a private man may serve as well , and sometimes better , to let us see that all is from God , and from his grace alone ; a simple Christian man or woman shall do it by speaking a few plaine words out of the Scripture , when many great Divines have bin used , and can make nothing of it ; as somtimes , whē the Chirurgion gives the cure over ; some woman makes the party as whole as a fish : and what if wee our selves , can at other times say as much or more than we can , yet we must use Gods way ; he is a stander by , and sees more than we can , in and by our selves , and no man is so fit a Physitian of himselfe , whether soule or body ; but whether it be Minister or private Christian , who is used , the care must bee , that a wise choice bee made , and for our choice , let the party be some godly humble man , and one who hath bin in the fire himselfe , and then hee will ( as hee sees it to bee his duty ) confesse the same or the like to us , and comfort us with the comfort , hee himselfe hath beene comforted by . Take a man of whom we have the opinion , that hee is the sure servant of God , and then when we finde by his free confession to us , that hee hath had the same or worse corruptions and tentations , then wee shall soone joyne hand with him , that for all this , wee may be the servants of God too , and that we shall see day , and comfort againe ; and then wee will waite with content and comfort , as the watchman doth for the light , because he knowes , that be it ever so darke , it will be day againe : when wee have an assurance for the present , that when we are at the worst , wee are the servants of God , and that wee shall in good time bee as well and as comfortable as ever we were ; as we see by experience in our friend , whom now wee make our Comforter and Physitian , it is easie for us then , to possesse our soules with quiet and comfort . Another thing , that wee are to looke to , is , that he be a man who can and will keepe our councell ; for if hee bee a blab , the more wee conjure him all secresie , the more sick hee will bee ( like those in the Gospell ) to out with it all abroad ; and it may be , he would keepe counsell better if wee did not binde him : and by the way I could wish , that whom soever wee make use of ; that wee bee not too too strict to binde them to secresie ( except in some things the danger be so great that there may bee need of an oath , ) for it is our nature , the more wee are kept from a thing , the more earnest wee are after it , and therefore too too severe termes that way , are not so fit . Well , wee must then doe what wee can , to chuse out a man that can hold ; and herein I thinke wee shall doe wisely to doe as they doe , who doe try a new vessell , prove it with Water first , before they trust it with Wine ; thus we shall do well and wisely to sound them , with some lesser matters , and if wee finde them wanting in secresie there , then trust them no further ; some cautions are delivered here , as that wee meddle not with men who are full of tongue , of a talkative disposition , for such cannot hold for their lives , nor such as can keep nothing from their wives or husbands ( for women may bee fitter , and in some cases make use of women rather than men ) nor such as bee of an inquisitive disposition ; a man willing to fish out our counsels , is not a likely man to keepe our counsels ; indeed , if we come to a man of purpose , to reveale our selves , and when wee come to the Tooth-drawer , our teeth leave aking for a time : if the tentation withdraw for the present , or that wee are so oppressed that wee cannot utter ; in this case , the friend shall doe full wisely to pierce us , to draw it out of us , to bid us write our minde , lay it down , and leave it behind us , but except in some cases , as these ; the man who hath this in him , that he is desirous to know our minde , who doth even itch after our secrets , busie and inquisitive to know what aises us , almost whether we will or not ; that man is not to be used , he wil ten to one , tell it to one or other : looke out then for a man godly , wise , secret , one who hath been sick of the same , or the like himselfe , an experienced man in himselfe and others , a Physitian in practice , and a friend too , a bosome friend ; and if wee have him a David , a Ionathan , a sworne-brother , a still , grave , sober spirited , and humble-minded man , and then confesse to him and spare not , confesse to him and feare nothing ; and when wee have so done , let us not distrust but wee shall see a good end ; and when we have spoken our minde to one or two , and wee have our comfort under two or thee witnesses , let 's not out with it to any body else in the world ; I know spirituall sorrowes are apt to vent themselves when once we beginne , for when wee finde a little ease by opening the sore to one , we thinke that the more wee open unto , the more ease wee shall have , and so wee are in danger to shew our case to all we meet , and here Satan hath a Stratagem that when hee sees hee cannot make us secret our matters from a friend , then hee will urge us to out with it to all , and after wound us with a sore and heavy tentation , that now wee have shamed our selves for ever : and therefore my counsell here is , that when wee have found a faithfull friend , that then we begin and end with him , except wee call in one or two at the most , to have the matter under the teste of two or three witnesses ; and before I leave the particular , I must make bold to call upon such , as are made Physitians to the soules of their friend , to make use of these things . 1. That they bee not over-earnest to fish out mens secrets , for if wee meane honesty and secrecy , they are more bound to us , that wee will heare them than wee , that they will tell us , for wee are thereby , bound to one great duty more than wee were , and that is to keepe secrecy . 2. Wee must bee willing to bee made use of by men , as by women , by poore , as well as by rich . For as one speakes , who was of great experience this way ; there lyes a great corruption in it , when wee finde our selves more ready , to take the confessions of Women , than of Men , of young women , than of old , of faire than of foule , of Gentlemen , and rich men , than of poore : and which we must see that wee humble for and avoid , and bee rather for the poore than the rich , for Men than Women , &c. 3. By all meanes wee must keepe councell , except the matter stand so , that wee sin in keeping close their secrets ; and here if wee have cause to doubt any thing ; as though his secrets would be pernicious , wee shall doe well to tell him , that if he aske for counsels sake , that then we will heare him ; but if that he have a farther intent and his plot bee dangerous , assure him we will breake friendship with him ; and rather lose a friend of him , than keepe his sinfull secrets , and lose a friend of God : but if it may bee done , then by all meanes keepe it from all , and chiefest of all , some secrets of the wife from the husband , of the husband from the wife . 4. Confesse againe to them when we our selves have beene healed of the like ; and say I was sick of the same disease , and by taking such or such things , by using my selfe to these or those courses , I was cured , and am as comfortable as ever I was in all my life : ye would not beleeve how this will settle the heart of a poore Christian , who hath a good opinion of us and our sincerity : doe not stand thinking , that they will never think well of us againe , if they doe not , an happy losse , if we may thereby bring them to peace and comfort ; but the truth is , these are but fancies . If a man have a calling from God for the good of mens soules , to open all his heart , in the sight of all the Parish , men will thinke never the worse of him , but the better ; and indeed we can confesse nothing one to another , but what we may in a manner know one by another before hand , sith we have all one and the same heart , cut out of the same rock , of the same complexion and disposition , as touching our lust and Originall sinne , and therefore if they confesse to us , to have comfort from us , wee may doe well to tell them our sinnes and errours in a mutuall manner , as they doe their wounds to us . 5. We must pitty them and pray for them , and helpe to carry their burdens : wee of our selves can doe nothing , but we must commend their state and case to God ; as hee is to pray for himselfe , so we are to pray to God for him , and the prayer of a righteous man availeth much , and is of force : where many may fitly come together in prayer , the more the better : but in this case of secrecy , one onely is made acquainted with the matter , and in this matter , the prayer of one righteous man shall do the deed ; for it is not the worth or force of prayer , but the promise of GOD which is all in all , here we have a promise , and by vertue of that promise the prayer of one will carry it . The Generall Rules after the Tentation is over . 1. Wee must not bee coozened so as to think the tentation is resisted and conquered , when it is not , nor yet suffer our selves by Satans deceipt , and that of our owne hearts , to be made beleeve it is not conquered , when it is : sometimes Satan doth for a time withdraw himselfe , hee may , and doth in skill , cease to solicit ; and lust may sit still for a space , and all to lull us asleepe , as though all were done , when nothing is done , as though all were killed , when it is as live as ever it was . The tempter will come , and bring seven worse with him than before ; and our lust will come againe , and take us at some advantage , and doe us a spoile : in case wee thinke the tentation ended , when there is a politike giving over to bite for a season onely : What must wee doe , to know when the ceasing is , because the tentation is conquered , and when it is onely by withdrawment for a time ? Many things might here bee said ; that which satisfies is to affirme , that if wee have taken paines , used Gods meanes , waited Gods time , then the worke is done as it should be ; but if meanes , or all ordinary meanes to bee had have not beene used , wee have not set God and prayer , against the motion : if we find that the lust is gone , we know not how on a sudden , no sooner come almost but gone , hereis cause of suspicion , to feare that all is but a practise of our great enemy , a purpose to rock us in security , that he may come and take us in the sinne or some other , when we least thinke of it , and and stand unprepared . Againe , if wee finde no good fruits and effects to follow , no good to come of it to our heart and life , that wee are no more humble , no more ( if not lesse ) spirituall than before ; here is great doubt that the tentation is gone the wrong way ; for if we do drive this Divell away by GODS meanes , which are spirituall , as prayer , reading , watching ; spirituall seed-corne , will leave behind it , some spirituall fruit ; prayers , and holy exercises use not to bee lost , they fall not in the dust , but mortifie , and sanctifie , they both must and doe , and therefore if wee finde ease , but not grace , some quiet , but not the quiet fruit of righteousnesse ; for all that I know , as good the tentation had stayed , as depart thus . But if we finde that we have not onely a bare freed once from the stirre and power of the tentation ; but the tentation is over , and good , is left behind , more modest , humble , fearefull of sin , carefull of God ; then the worke is done by God , and we have our comfort : when a man then doth finde some respit by turning his thoughts over , to thinke of the world , that this or that is to be got or saved , be set or sold , here or there is a purchase to bee made ; this is not Gods cure , but if the liberty we now have , over we had , be made ours by turning to God and his wayes , then wee may boldly tell our selves , and bid our consciences rest upon it , that we have gone the right way to worke , and that there is no mistake in the matter : and as wee must not thinke wee have it , when wee have it not ; so wee must not think we have it not , when indeed and in truth we have . Satan doth play on both sides , and his devices to coozen us of our comfort this way are many : what saith hee , all that is nothing but a forbearing of old and wonted occasions , and a wicked man may doe this ; indeed , we must not lay the fault on the occasion , as the Tipler doth on drinke , that it is made so strong ; and the Glutton on his fare , it is so choice , that who can choose but feed by the belly , for the creatures are no kind of cause . Before the Floud , when men did ( as great Divines conceive ) drinke water and feed upon plants ; wee see there was a world of abominations , and therefore we must lay the fault on our lusts within , not on the occasions without : yet this I say , that if a man finde , that by the use of prayer and the word , a man doth in conscience and with constancy shun all the occasions of that sin , which heretofore hee neither could nor would ; there is a cure wrought , for a brunt in some fit , an unregenerate man may ; but to doe it still , alwayes , forever hereafter : thus to doe is a signe of power , of grace ; and after constancy we must see that wee doe it in conscience , that we do not avoid the thing or person , which were to us occasions of sinning out of hatred , to the person or to the thing , but to the sin ; that our stomack doth not rise at them , as they are such or such things materially , but formally as they are to us occasions of offending , and that by reason of coruption , not in them , but in us : He that can doe that , that man may say that Sathan lyes when hee tels him , that a wicked man may surcease , by hiding himselfe from his old occasions : for in this sense , nothing but grace and the spirit , and some power of the Holy Ghost , can make a man shake off his old occasions a man in his sins will be so far from refusing occasions when they come in his way , that hee will look and make after them , and have them he will , if hee may have them for love or money . An hungry man , will thorow stone wals for meate ; so where the love and raigne of sin is , there a man will and must breake thorow fire and water to have his desires finished ; the occasions of that sin , hee must and will follow , what ever come of it : I say it , that nothing but grace , can make a man abstain from the occasions of sinne when hee is tempted ; when not tempted , the matter is not so much , and some men without the strength of grace may forbeare , but when the tentation is up , and the passion is on fire , though a man dye , and ( without Gods mercy ) damne in the place , he cannot possibly forbeare without the force of the spirit : I dare affirme it , that hee that can , and doth , in the order and manner I have set down either put the occasion from him , or himselfe from the occasion of a sin he hath been and is tempted unto , that man hath made an acceptable conquest of that lust : and wee doe wrong our selves I cannot say how much , when we suffer Satan to perswade us the contrary . The next thing wee are to looke to , is , that we doe not coozen and deceive our selves , so as to thinke we have not overcome the tentation : why ? Because we are not rid of evill thoughts ; it is conquest enough , that evill thoughts are borne as a burthen and that lust and Satan for their hearts are not able to bring it any further than thoughts . I know God could if he would , and would if hee saw it good and fit , take away the swarme of evill thoughts ; but for our good they are suffered to flye up and down in our imaginations , not onely to humble us , for as the thoughts are , so we should be if we were let alone ; they show our nature , and when wee are come to some practise and growth , wee are then apt to heave up with conceits of our selves above what is written , to thinke that wee are not as other men are , and therefore to prevent and discure the malady , evill thoughts are left in us , to remember us what wee are of our selves ; as also that by feeling the thoughts stirring within , and praying against them , we may be kept from acting the sin in it selfe , in the deed : This must be borne , for wee must know that our inward lust , ever foameth out a loathsome fume , ( loathsome I say , even to the naturall conscience of a man ) and would if it were possible defile ( as one notes ) the very regenerate part ; sin is to be in us till we dye , and therefore evill motions , suggestions , and delusions of Satan must be borne withall : the help is , that wee doe delight in the law of God , as touching the Inner man ; and what if we see them to bee more than they were before , yet it , is because our light is more , our sight is cleerer , our spirituall sense quicker ; so that if wee have by prayer wonne then , delight and consent away from sinne , the more grace we have , the more sinnes wee have not ; but the more sins wee see , for that if God should let us see the sinnes heretofore , when we had little or no grace , wee see now , wee then must needs have despaired we could not have borne it , it being a great worke and power of grace , to be able to stand before the sight of our sins : and againe wee can discerne more corruption now , than we could then , because our eyes are now more open , wee must not goe about , then to conclude against the haire : that sure the victory is not got , because wee see , and feele ( perhaps ) more evill thoughts , or our evill thoughts to stir more than before ; alas , did we not feele them , and the burthen of them , we would never care to come to God , to have them done away : and therefore it is rather an argument , that the conquest is comfortably made , and that the Lord doth intend us a good turne , even to helpe us away with our lust , more and more every day , for that wee finde that our lusts doe burthen us , and appeare in their odious colours more and more every day : make not that then an argument against us , which is rather for us : & say that I find it , and feele it more and worse , I hate it more , I delight in it lesse , I consent not at all ; this is sufficient for our comfort for the present , and that man who hath gone thus far , may well be said to overcome the tentation . 2. The second thing to bee considered of , after the tentation , is , that in case we do catch a fall , and the tempter without , lust within , doe blow and push us downe , yet wee must not make the matter worse by despairing , for to despaire is a greater fall , than the fall it selfe ; this were to leape into the fire , to save our selves from the blame : I know a godly man can never utterly despaire , there is still a seed in him , and where faith is , there is some hope , where hope is , there is not a totall despaire ; but doubt wee doe saith Paul , yet not despaire , and such doubtings we have as do make our life uncomfortable and some degrees of despaire we do admit , and for every degree of despaire that wee doe suck in , wee doe suffer the losse of a degree of comfort : wherefore wee must hold out against thoughts & propositions tending to despaire , rise with David , rise with Peter , and grow better after-than before the maine push is given , because we sin after knowledge , so did these two Worthies , and they are in heaven and dyed for all that in peace and honour . Davids conscience when hee came to dye , was troubled about a lesser matter , I meane the cases of Shimei and Ioab : as for his bloud and murther , not a word , why ? Because hee had made a thorow-peace with God : for those sins in his life and health-time , he had compounded with his Iudge : let us doe so in any hand , resist , hold out , doe and suffer any thing , rather than sin : but if Satan hath gone beyond us , lye not in sin , up againe ; it is not death to commit sin , but it is , to lye in sinne ; repentance doth give the soule a vomit , up comes all againe ; it showes great love in God , and great faith in us , to rise up againe out of great fals ; and when up once , then fortifie our selves we must against relapses : there is a se● depth of trouble in minde will follow , if after our rising we fall againe into the same or the like offence , this will cost deare : but yet by the way I affirme , that this may befall the child of God. In the story of the Iudges , the Church up and downe did sin the sin of Idolatry ; repented , and yet fell , againe and againe : and this were to unchurch the Church of the Iewes , to say , that Gods people cannot doe that sin after repentance which they did doe before . And who can thinke , that Abraham did not repent of that his sin in the matter of Sarah ? yet the next occasi●n , he sinned the very sinne againe : and was not that a grosse sinne , to tell a tale as hee did , to lay his wife open to adultery to save his life ? which many heathens would rather have lost their lives than have endured , and what ? to make a bargain , that not for once or so , but where ever we come , doe thou say , thou art my sister . If this were not in substance , in circumstance a grosse sin , I know not what is : they did as it were consent unto it : and that Abraham finding so strange a deliverance by God as he did , repented not , were straying ; and yet after , he fell into the very same sinne againe : and one dares say , that David committed adultery often , because he took Bethsheba and had six wives besides , and ten Concubines : and for murther , deny it who can , that David went far , when hee said and swore that he would be the death of Nabal , and all his innocent family , wherein was a godly and right vertuous wife , and some religious servants : this was a grosse sin , and what if hee did not act the deed ? No thankes to him ; he was resolved if ever man were : and yet after hee fell into the foule murther of Vriah ; the Church in Nehemiah and Ezre fell the second time , after solemne repentance , into the grosse fact of having many wives : and for the word , wee have nothing against it , God will forgive us seventy times , that is , infinite times ; a certaine number being put for an uncertain : me thinks it is a sinfull limiting the holy one of Israel in his free and infinite mercies ; of Christ our redeemer in his merits , to say the contrary as though GOD did forgive us , because wee have done the grosse sin , but once after wee are in Christ ; and for reasons I propose but these . 1. What ever sin wee may repent of , that God may and will pardon : but the sinne of falling againe after repentance into the selfesame great offence , is a fault that a man may repent of , which I thus prove ; because it is not the sin against the Holy Ghost , or there is no sinne , but that sinne which doth exclude repentance : and that every grosse sin done after true repentance , could not be the sinne against the Holy Ghost . I need not prove , because no mā can or wil affirme it . 2. T is on al hauds granted , that a man may fall into some other grosse sinne , but not ( say they ) into the same : But of this they neither can nor doe give good reason , there being no place in the word , nor no ground in the nature of faith or of repentance ; but that a man may as well fall into the same grosse sin as another ; as great , because that another sinne as great , is as contrary to the habit of grace and act of repentance as the same . 3. What may stand with the grace of God , that a godly man may do ; but to sin the same grosse sin after repentance , is not incompatible with the grace of God as now it is in us ; for what may stand with Christ , may stand with grace . It is written , that one act of sinne cannot destroy the habit of grace , as though many might : indeed one act of a great and foule fault hath done it ; as we see , the Angels fell in heaven ; and the fall of Adam in Paradise , in whom , one act did cast out grace ; there grace being not the grace of Christ , the grace of justification : and Philosophers hold it , in some ferall vices : but now as the case stands with us , to double that act againe and often , and I cannot say how often , cannot of it selfe thrust a man out of Christ : why ? Because wee are kept in him , and his graces in us , by the power of God and the spirit of Christ : now for a man to say , to sin such a sin wee treat of , cannot stand with grace in us , sith that grace is kept in by the power of God and of Christ , is to me uncomfortable divinity . 4. That Doctrine cannot hold , which leaves the conscience of man without a stay , and so doth this : when a man shall be set on the rack for ever , that he is not in Christ , & why ? Because hee doth sinne the same grosse sin after true repentance , or at least , that his repentance was not true ; and if I were not a true Christian , I know not when I shall be ; and if this my repentance were not true , I feare I shal never repent aright . It must bee held against all true repentance , or else there can be no state of the question made : for true repentance hath a breadth with it , and doth admit of degrees : and if they say , that when a man hath attained to a great measure of repentance , then it will carry it for him , that he shall never sin the same grosse sin againe . Here the heart of a man can finde no sooting , because by this their assertion , no man can possibly set downe , when a man hath attained to the point and degree of true repentance , and therefore they must affirme it of any true repentance ; that whosoever hath truly in the least degree , and measure repented for a grosse sinne , shall never while hee lives , commit the same againe ; and if hee doe , then as yet he is not , nor never yet was in Christ : which is a tenet very uncomfortable , and no way agreeable with the sweet principles of the covenant of grace , and the free and infinite mercies of God , proposed to us in the Gospell . Lastly , this cannot stand , because no man can satisfie the conscience of man , when the sin he hath committed is , or is not a grosse sinne . They say that a man may sinne smaller sins of infirmity againe and again after repentance , and I say , that there can be no sound reason , why a man may not after his repentance doe the same grosse sin againe , as well as an infirmity humbled for , and repented of . But to passe that , the thing I urge is , that it passeth the skill I thinke of any man living , to set me downe a limit , that so farre I may goe , and my sin is but an infirmity , but if I goe a point further , that then it is a grosse sin ; for if I may step one degree and point further , and yet my sin be an infirmity still , then I say , why not another degree further ? and so , why not another ? and so another , and who can say , when and where we must stay . The conscience of a man in perplexity , must have a rock to settle upon , but when it is a grosse sin , and when it is not , cannot be punctually defined ; circumstances after the case , and many sins of the first table , are grosse and great enough , which yet to many of us , are accounted of , as no such sins : many determine a grosse sin from the matter , but the forme is , it that chiefely gives name and nature to a sin , and the manner is the forme of a sin , rather than the matter : and hence somtimes when the matter is not so great , yet the manner may be such , that it may well goe for a grosse sin : the only reason that ever I heard is , for that after a man comes to repent of a foule fault , a mans sorrow is so great , hee feeles such smart , that hee will never come there againe , because hee will drinke of that bitter cup no more . T is true that such a man will goe his wayes , and doe so , no more if hee can doe withall ; but I hope our Divinity tels us , that what ever our sorrowes hath been , how much soever the griefe was ; yet except God doe keepe us , the remembrance of former compunctions cannot preserve us , when the winde and Sun , the occasion and tentation doe meet . Now show mee a place that hath in it a promise , that when our greefe hath beene so great , that then God will preserve us from ever falling into the same fault : I know GOD doth so tender us , that he useth not to let us come to that passe againe , and he makes our fits of former sorrow , a meanes thorow his blessing for to preserve us ; but that a godly man shall ever be so preserved , is besides the Text I thinke . Againe , I desire proofe , that still an end a regenerate man doth , when ever hee repents of a grosse crime , entertaine his heart with a great deale of sorrow ; some I know doe , and many , and if you will the most ; but that ever it is so , that we never after conversion repent truly of a grosse sinne , but our sorrow is much and great ; I thinke there is no such thing in the word of God : many have that initiall repentance brought about by the pricking of a pin , without a Lance ; by the sweet musicke of the Gospell , without any great noise of the law , and so I say , there after repentance too , when they by occasion and tentation , fall into some foule fact : and then againe , how much this sorrow must bee that will keepe one from relapsing and ever doing so againe , is past my wit to conceive the quantity of it ; and the conscience must be able to spell it out , and to say , thus much I must grieve , else my repentance is not right , for such a sin , and I may fall againe . Now where this full point lyes , that a man may be able to speake it ; thus much I must and have grieved , and am now come to the height of sorrow that is required ; and now I know I shall never fall the same fall againe . These bee strange riddles , the heart of man I know must come down , it must melt and breake , but yet a little sorrow doth it in one , when a great deale doth but do it in another : some mens hearts after sin are like hard wax , great heate is required to melt it ; but others like soft wax , a little will supple it , as we finde that at mans first conversion , some men turne to it without much adoe , with legall sorrowes , and the sinne before regeneration , I hope , hardens the heart , more than the sinne after , for before , there is nothing but a stone , nothing but sin and flesh ; but after , be the sin committed never so great , yet there is some spirit , some grace abiding , and so some softnesse with all . We Divines doe use to teach , that it is the love of God ; and not the sorrow for sinne , which is the cause to keepe us from relapsing , and that too much sorrow doth hurt and drive us from Christ . We all agree , that a man may goe too far , when there is so much as doth bring us to Christ , it is sufficient ; and that sometimes , a lesser degree of humbling and mourning will doe that : GOD doth not delight to see us in our ashes , no further than he may heare of us , and t is not terror of the law , but the peace of God which doth garrizon and keepe our hearts , and mind , and therfore this reason is of no force , it hangs the conscience on uncertainty , and no man can determine , when his sorrow is come , to bee enough , and serve the turne in this Divinity : besides who sees not that wicked men doe grieve over and above out of feare or shame or both for some sins and more than godly men doe , for the same or the like sinnes , and yet who dares say , that by reason of this their griefe , they could never offend in the same againe . Iudas did grieve and sob extraordinary , for killing Christ : yet I do not thinke , but had the case come in his way , hee would have murthered him againe : no trusting him , who presently after killed himselfe : and we finde some , who for murther fall into those flats of sorrow , that they doe run upon their owne deaths , and cause themselves for very remorse of conscience to dye a dogs death . Let us then say , that it is a dāgerous case , for a godly man to sinne the same great sin after repentance , what if it doe not put him out of Christ ? what if it do not hang him ? Yet it burnes him in the hand , whips him up and down the towne , my meaning is , that it doth cast him into a bed of miserable sorrow ; but withall we must say , that it may possibly be , that after true & hearty repentance for such a fault , a child of God may chance to fal into the same sin againe and again : how often I cannot tel , but this I can tell , that how often soever hee sinneth , let him repent , and returne , and his pardon is ready : They wrong GOD in his mercy , and men in their comfort who doe say the contrary . 3. The third duty that wee are to looke to after the tentation , is , that in case we do not finish the sin , not act the fault , but doe drive away this fury : that then wee bee very thankefull to God , t is his doing only , t is his grace that moved him to stand for us , when we were in danger to cast away our comfort : it is a great mercy to rise againe , but a greater too , when God comes and stands betwixt us and the fall . Of the two , it is better not to sin the sin , than to bee recovered after wee are down , as it is in it self for a man to bee preserved from a disease , than to be cured of the disease . I confesse that wee have a greater experimentall taste , both of the love and power of GOD , when wee are recovered , but yet as touching our peace and comfort : I hope wee all see , it is better not to sin the sin , than having sinned to be healed , we save a great deale of inward paine and bitter sorrow by the bargaine , Christ I know tels us most Divinely and sweetly ; that to whom much is forgiven , such doe love much , but yet we must not sin many sins , that so much may bee forgiven us , and wee love much , this were to turne the grace of God into wantonnesse ; and that which Augustine hath up and downe in his Tomes answers all , that those also are to love much , who have beene preserved by the providence and power of God , from doing such and so many transgressions as some others have : for why , saith hee , have we not sinned those sins ? was the cause in our nature ? Is the reason in our will ? No , but only in the goodnesse of God ; wee are then to thanke him , and love him for the sins we have committed , and have had our pardon for them , and for those many more which wee should have done , had not the Lord beene , all one , as though wee had done them , and had found a pardon of them ; and one degree more , and that is , that by reason of his meere mercy , we have beene strongly preserved from so sinning against our God , from so troubling the quiet of our owne hearts and in some particulars , from so scandalizing the Church and people of GOD. 4. The fourth duty after the tentation , is , to make a good use of it , to get some good out of it , wee must come to some fruit after wee have beene so handled with such bitter plunges . The Earth after Winter becomes fruitfull , so must wee be ; now the good that comes by tentation is manifold . 1. A sight of some corruption wee saw not before ; the beginning of all our comfort ariseth from an humble sight of our corruptions , and t is fit , that when we will not see them , and abhor them by what we finde in the word , we should have the experience of them in our selves ; then we say , till now , little did I thinke , I had beene thus and thus given to such rebellions , then wee cry , ah wretched man that I am , what a Beast , what a divell am I ? This doth mightily empty us of our selves , and then we quickly fill with God , with Christ : this is amends enough for all our toile , that wee are made to see somewhat in our selves , which wee never thought to bee in our hearts . 2. The second is to see that ther is some sin , not sufficiently and thorowly mortified , that as yet wee have not gone to the quick of it , and what that sin is , and now to take it in hand againe , and never give over till wee breake the heart of it , lest it lye in the winde and doe us some spight against another time . 3. A third is to grow acquainted with the wiles and depths of Satan : A godly man should bee well acquainted with the divell , so as to know and to finde him out in his stratagems , and this is done more by tentation , than by all the reading in the world . 4. To be acquainted with the goodnesse and mercy of God , to bee able to finde out somewhat to purpose , in the mystery of godlinesse , how God doth make sin to cure sin , one theefe , one corruption to cut the throat of another , one corruption to prevent a worser , fetch heaven out of hell , to learne to speake it by experience , and to say , I had sinned , except I had sinned , I had gone to hell , except I had gone to hell ; that the worst pride comes out of our graces , that our best grace , the grace of humility ( which makes roome and way for all the rest ) comes out of our sins : Now then we should not finde our selves , or Satan , or the Lord out , were we not taught it by our tentations . This made Fox to say , that his graces did him most hurt , and his sins most good , a Paradox : but by our owne tentations we know his meaning : this made Luther to say , that these three things make a good Divine . 1 , Prayer . 2. Meditation . 3. Tentation : this good we have by our tentations , that wee come to know our selves , to know Satan , and to know GOD ; such is our estate , that the furthest about , is the neerest way to heaven ; we cannot goe to heaven by Geomitry : we must fetch a compasse by the gates of hell , and see what newes with Satan , ere we can relish the sweetnesse and goodnesse of the promise , we cannot else take God for Gods sake , and have heaven on Gods tearmes ; we cannot come to God but we must follow Christ , and follow Christ we cannot except we deny our selves , and deny our selves we will not , were it not , for the crosse , and man would do any thing , rather than take up his crosse ; were he not buffeted and beaten to it by some tentation or other , and therefore thanke yee tentation , that ever we come to heaven : what ever it is to beare a crosse , when God doth lay it on , I am sure it is an hard and an hard thing , for a man to take up his Crosse ; and yet by tentatiōs we are brought to this : wherefore wee must do our selves this good by our tentations , when they are gone and over ; that now against another time , we know the better how to doe with Satan , that he shall not put such tricks upon us , and coozen us out of our comfort , and that cheefest of all , by his art and skill . 5. We must learne for ever after to pitty others ; and out of pitty and mercy , to do them in their spirituall sorrowes , all the helpe that possibly wee can ; let us mourne with them , and have a feeling of their case , and the rather , because once or often it hath beene our case . Paul doth not say to the incestuous Corinthians thou art puffed up , but turnes himselfe to the standers by , and saith not ( hee is ) but ( ye ) are puffed up , and have not rather mourned : now the sense & the fresh remembrance of this , that but the other day wee our selves were as sick as they , and by the meere mercy of God we got our selves out , should and it will bring us to shew all mercy to them , to mourne over them , and not to pride it over them , as though wee were free from ever suffering the like lust ; whereas , by our owne experience wee rather learn to walke humbly before God and man ; remembring what hath bin , and considering what may be , if wee our selves should bee tempted . This then is a golden lesson which our owne tentations ought to teach us without booke , to restore such an one with the spirit of meekenesse , do ( saith the Greek text there ) as Surgeons do , who use all tendernesse in handling armes and joynts , when they are out of joynt : let 's do what we can to set them in joynt againe with all love , meekenesse , pitty , and compassion , you would not beleeve what good it will doe a sick soule , to see another pitty his case , to weepe with them that weepe , it furthers the cure exceedingly , and wee doe become the more willing by ods , to set our hand to helpe , because we doe remember how it stood with us , when we were in the same or the like case ; say I may thanke my tentation for this , that I have either such will or skill to restore my poore brothers soule ; & so much the rather are we to study mercy and meekenesse , because whē we go about to fetch men out of their sins , men are subject to fret and snarle , it is like wakening one out of sleep , and then wee see how out of quiet they be , ready to braule at their best friends ; so here , and therfore we have need of meeknesse , and patience which our owne experience in our owne assaults and tentations will learne us sooner than all the teaching in the world . 6. And lastly , by the bitter taste of our tentative corruptions , we must now out of our owne sense , learne to loathe and to abhorre them , that our corrupt nature may bee an ugly sight in our owne eyes : we see in the word , that grave Christians have bin the men who have come to loathe themselves in dust and ashes ; so Abraham , so Iob , when old , they did by reason of their sin abhorre themselves , in dust , and in that which is worse than durt , in ashes , and this wee shall never come so thorowly to doe , till we come by reason of tentation , to be as Paul was , a very crucifix of mortification . Ah this selfe-love , how it makes us carry a moneths minde to our lusts , we have a doting humour after our corrupt lusts still , and therefore al is little enough to bring them out of request with us ; they had need sting us , and that home too : say we have a running sore in our bodies , which none else can well abide to come neere ; yet such is our Philovety and selfelove , that wee can abide the sight and smell of it well enough ; right so , wee are so inward with our owne selfe-affection , that albeit our lusts are a corrupt matter and doe stinke like any carrion , and would make one sick to see them , yet wee can abide them well enough ; our nature is altogether by Adams fall and our fals become filthy ( the Hebrew is stinking ) wee stinke horribly , and yet , because we have an ill and a stinking nostrill of our owne , we can away with the smell well enough . Now comes a tentation , stirres the wound , makes it stinke and smell ; wee are so peppered with the sorrow & woful fruit , of it that we come to take our sins as they are in their kinde , and at last wee are so changed and altered , that what we l●ved rather than our life , that wee come to hate as any death : this use we may and must make , by looking both on our sore and heavy tentation ( which wee may thanke our lusts for ) when once they are past and over . The fifth and last duty after our tentations are shut up , is to prepare for a further battell , for an other encounter : hee went away from Christ but for a season , therefore ere long hee will come againe ; how long it will be first I cannot say , but ere long it will be , he will stay away no longer than needs must , as soon as ever he can get leave he will come without sending for : though I name Sathan , yet I meane such mixt tentations wherein lust and Satan doe tye together ; but because Satan useth to fire the matter , and to set the wheeles going , therfore it is that wee doe use to name him , as though all were his doing . The thing I first propose is , that we waite in daily expectation to have some other fits , for wee are too too apt to dreame of , I know not what , peace and freedome after tentation is done away , and then we are in danger to grow secure , which when our enemy once perceiveth , hee will then come and make use of his advantage . A boy in the schoole , after a sound beating is past , fals to his liberty promising to himselfe that he shall not be had to horse yet a while , & is of from his book , till his master comes again and hath him by the skin : so when we have had a scourging with the smart of some sowre tentation , we thinke now the worst is past , and that wee shall have no more such reckonings : then comes the tempter , cals up our lusts , and finding us secure , doth us a shrewd turne ; so we finde in the Saints that after a storme once blowne over , they use to catch their fals ; when we have stood free from our usuall sicknesse a yeere or so , wee use to give our selves to disorder in dyet , as thinking that no sicknesse can now take hold of us , and then wee are over head & eares in some disease ere we are aware ; so t is in the soule , we must then when we are on the other side of some heavy tentation , doe as Marriners doe in a calme , mend our tacklings , get our things about us ; as not knowing how soone , how sudden , another , a worser storme may fall : take heed then after wee have put off our fits , of a secret floth ; watch still , lye in our armour , for as sure as wee live , if wee live any time , wee shall meet with another bout ere long : for when wee grow up in grace and come to some perfection , wee shall heare of more sorrowes . God hath ever been upon his Saints with greatest tryals , when they come to some age and strength . He will then build with us when wee are seasoned , as farre as our strength will goe we shall have it . And therefore when old , when Paul aged , doe not say I have done ; now our faith is most , our wisdome most , our graces strongest , and therefore repent and say , there is worse behind still , we must have some intervalle , sometime betwixt our fits , some good dayes to breath in , else we should not be willing to live , else we should not have strength to hold out the next fit ; and more fits in their times we must have , else wee should not bee willing to dye . Say then I looke every day for a fit , and therfore I will not bee without my medicines in a readinesse ; and in all our physick be sure to put the bloud of Christ : Satan is not so beaten , nor such a coward neither , but hee dares come againe , hee will put it to the adventure , he had little hope to do any thing against Christ , never was hee beaten as he was by him , yet he came againe , and againe , and so hee will to us : the thing I commend then to all our care , is , to stand upon our watch and sure guard . A question is made by some , whether Satan may come to the same man , with the same tentation after hee is well beaten and conquered : Durand saith , he may to others with the same , hee may to the same man w th some other tentation , but to come to the same man , with the same tentation , to shoot the same bitter arrow at the same man who did conquer him , he thinks Satan will not , ; his reason is , because Sathan will not come where hee hath no hope to be the victor : but saith he , hee hath no hope of having the victory in the same , and over the same man. As a man who is once beaten in the field , you cannot get him into the field , with the same man at the same weapons ; and a Cock once made to runne away , will fight no more . The answer is , that man is usually beaten in the field for want of courage , or strength , or skill ; but Sathan is beaten onely , because wee will not give assent and way unto him ; and therefore what if we repell Satan , by resisting him in his tentation : now it may be at another time wee shall not bee found in so good a minde , nor in so prepared a disposition , to resist and deny him in his suite : what knowes hee whether we have lost of our former strength , or wit , or will , or grace , or care , and vigilancy ? But above all Satan wil try , whether that God , who now doth not , at another time for some causes , will suffer us to be led into the tentation . It is not our strength , but Gods that doth it ; it lies not simply in our will , but in the will of God. Aquinas I thinke is in the right ; Sathan would come oftner than hee doth , but that GOD who knowes our strength , or rather our weakenesse will not suffer him : and though he loves not to be beaten , and desires not to come where there is no hope , yet it must bee as God will , and not as wee and the divels pleasure is : if we need it , we shall have another triall ; it is the divels nature , he is a tempter , his malice is his formall being , and he cannot chuse but come against us , as farre as the Lord shall please to let out his chaine : what if he hath no hope to conquer us , yet he knowes he shall molest us ; Hee is at no quiet himselfe , and he would not that we shold have any rest neither , as far as he can doe withall : it doth as it were doe him good , to goe about to doe us hurt : he will , because he must goe away for a season , and after a season , he both will and must come againe ; and if we grow negligent , lye open and naked , as not once thinking to heare of him at all , or at least not as yet ; then he is for us , and hath his blow , his full blow at us : from hence it is , that often in the same lust wee beate him now , because wee are prepared ; hee comes and beates us another time , because he takes us unprepared . Againe , Satan is not ignorant , that when we have had as much as ever we can doe to get him off at first , we shall be loth to be troubled there again and that it is a weary hand to be tired with the same anguish , and this moves him to try the second , the third time , 〈◊〉 , and sometimes oftner the same way , to prove what he can doe ; for he is not to learne , that it is more for want of heart than strength that wee use to yeeld : these may bee the reasons , why Satan comes againe many times with the same assault ; but if we looke to God , he doth order it , that we shall be tempted in the same veine , because he sees that we by use and experience have got more skill there than any where else , and that wee have our weapons ready to breake the blowes which come that way ; and thus because our loving father knowes , that now wee can tell how better to fight at that weapon and war , than any other ; hee out of his goodnesse , will have Sathan come that way , or not at all . He intends us the victory , and now sith our conquest is in the same tentation , in which wee are tried and skilled , both certaine and easie over it is in any other , Satan must come upon us with the very same trickes and tentations ; thus we see that the same tentation doth befall us more than once or twice . 2 Sometimes Satan changeth his weapon , and tries us the cleane contrary way , with such assaults as wee yet never felt in all our dayes before : he hopes that there wee have no defence , that wee doe not expect him at that doore , and thus he thinkes , comming in with his blast at a contrary point , to blow us downe ; and here we must doe as the Pilot doth , have our compasse ready , and stand ready to turne our needle to any point , knowing , that our lust within is for any sinne , and Sathan hath skill at any tentation ; all is in a manner one to him , hee can tempt us to covetousnesse with as much ease and art , as to prodigality ; and therfore what ever our tentation hath bin , and what ever our humour hath done , Sathan can change hands and so must wee expect to finde . The Word will furnish us against him , come when hee will , or which way he will , be it the same or some other way ; here we must take councell , that say he come with some other weapon , it ought to be to us an argument , that sure now he begins to bee out of hope , sith he doth shift his weapons thus . 2. That God will have him turn some other way , to purge some other streame ; another lust , must have another purgation . 3. Change of physick is good , for that the same potion alwayes used will not worke so well , the longer wee are used to the same tentation , the lesse it worketh with us . 4. God will have us learne skill , by experience at all sorts of spirituall combates , trials , weapons . The summe is , that sith when we have gotten the better of some great tentation , wee are subject to bee drawne into spirituall pride or security and so to cast away our armour : we must learne to expect to heare of another encounter , to weare our armour about us , to stand ready against all assaies ; Hezekiah , Asa , Iehosophat , after they had gotten thorow some sore brunts are said then to fall , and this came because they thought not of it , grew into some cōceites , were willing to please themselves , with hopes of freedome or respite ; now for a time or for ever after , or that what was done , was by their own strength and that now they needed not to looke after God in such particular manner any more . By their mistakes and fals , we must learne to stand still in a continuall expectation & preparation , when one tentation is over and past , that another will come , and that ere we be many yeers elder ; if it come not so soone as wee looke for , there is no hurt done , we are provided against another time . And thus much of some generall rules as concerning tentations in the generall . The SECOND PART : Containing some particular Rules , serving to helpe us in some speciall cases . A Great Doctor in our Israel doth observe , that the cōscience of man is wounded most with the third Commandement in cases of Perjury ; the sixth , of Murther , the seventh , of Adultery ; I may adde ( besides some others ) the tentations of Blasphemy , against the nature of his Essence , Being , and prime Attributes of God : these do shake the conscience of a man , because there is a maine principall in the heart and conscience of man , fully and strongly convincing him of those particulars , viz. That there is a God , that he is truth , that he is an avenger of all perjury , that wee must let men alone with their lives and wives ; things wherein a man may make restitution & salve the sore , they do not use to urge so much , when once we are brought to restore that which by fraud or force wee have taken away ; but in matters of bloud and unchastity , no restitution can possibly bee made to man : for who can helpe men to their lives or chastity again ? and this is the reason , that these sinnes make such a foule cry above others ; but of those particulars more hereafter . I meane first to propose some Rules which may serve all these in common : then some that are more proper to each tentation in severall . 1. We must not make the matter worse than it is , which in those tentations , which are accompanied commonly with most horror , is dangerous ; for as we are not to lessen the matter , so it is neither lawfull nor safe to make the things worse than they be ; to pore into the sore , to breake it up into too many peeces , in this case is perillous : indeed when wee are apt to grow secure and presume , we are advised to aggravate matters to the most ; but when we are downe the wind , and subject to despaires and feares , this is not approved to be either lawfull or safe . 1. It is not lawfull to make that a sin which perhaps is not ; or that which is a sin , to appeare to us greater than it is : things must be represented unto us in their true colours ; and as wee must not set the sin higher than it is , so not the guilt of it neither , this were to sing the song of Cain , My sin is greater than I can beare : He did not say so because it was so ; but it was so , because he said so : we must see that wee doe not make sinnes where God makes none ; lest wee come to make that not to be a sin which is a sin ; and some men are miserably tormented , for things which are onely sins in their conceit , and not in truth . 2. It is unsafe in all , but most of all in these kind of tentations , because man is a timerous creature , and when in this veine , he is apt to be discouraged ; feare of discouragement makes a man fall , weakens , a mans purpose and resolution of resisting ; as a boy is many times out in saying his lesson , onely for feare lest hee be out , who could say perfect till hee came to say : and a girle being threatned and terrified , breaks the glasse only for feare of breaking it : so when we are in feare joyned with discouragement Satan hath a great advantage ; and those sinnes amplified and set up , doe mightily faint , and discourage the heart and spirits of men and who can fight with any heart against an enemy , that hee hath little or no hope to conquer . Now when we doe make our sins worser than they are , then it doth secretly steale away our hope ; and so we make no great hast to resist , nor have no great heart to fight : we then must learne , not to make it lesse , lest we be too slothful , nor more lest we be too fearefull ; but just as the matter is , as neere as we can , that so wee may bee fitted and prepared , to fight the good fight of faith , with diligence and watchfulnesse . 2. Wee must not suffer the thoughts of these horrible tentations to tarry in our mindes ; they are Gods and our greatest enemies , and we must shut the doore against them ; what if we dislike and distaste them ? yet as one notes , this rowling of them up and downe in our heads , doth show that there is an insensible likening of them in our hearts ; we must set our hatred against them , and thrust them away presently , and hold it a dangerous thing to thinke of them . God cannot take it well , if wee mislike a thing in judgement , and doe not set against it , with the meanes God hath appointed and sanctified to that use , Satan will coozen us , as though that our very misliking of them were enough in things foule , and that there were no feare of danger ; wheras nature it selfe , doth looke sadly at these tentations , and the mislike we feele , may well come from the influence of the law and light of nature . I have learned that we are never the further off from a tentation , for our misliking it onely , but the nearer , except withall in affection , we humble for it ; as well as distaste it in our judgments : what if the dislike be not , because it is a sin , but because there is some feare or shame ? This is selfe-love and pride , and this will worke in the sin , if we goe no further , and that by Gods just judgement : our duty then , is not to suffer the thoughts of such wounding and terrifying tentations , to tumble up and downe in our mindes , though we have no minde to them ; for either by discouraging us or enticing us , they will get further hold : but wee must cast them off , set the word against them , and turne our thoughts to some better subject , and chiefly to thinke on those two great Dayes , the day of Death , and the day of Iudgement . 3. Wee must of all see , that we set not against those : of our owne strength we can doe nothing , by our owne power against any lust ; but least in these , because , what through feare & horror in som , what through the swinge and violent torrent of these two passions of anger and lust , a man hath but little use of that reason he hath ; and so the more he strives this way the worse it is , it doth but encrease our desires to the sinne ; our strength is here to pray and expect , and laying all naturall and carnall weapons aside ; let God alone to doe all , and out of grace it is , that hee doth doe for us , what he doth in our trials and conflicts ; and therefore Paul had his answer , that all was to bee done by the grace and mercy of God ; and so we finde that the Lord said not to him , my power , but my grace , is sufficient for thee : wherefore we must put al upon the power and grace of God , turne Satan to God to Christ for his answer , set the grace of God against our sins , when comming to prevent them , when come to pardon them : set the power of God against the strength of them all ; beleeve it , that the grace of God is sufficient , either to prevent us , or preserve us . He is in great danger ( who in any ) but of all in these potent tentations , goes by his owne wit , or reason , or worth , or strength : Hee is in safe case , who can say , I deserve nothing , I can doe nothing but hurt my selfe , and make worke for sinne and Satan ; I meane to put all upon GOD , who will worke mightily in me , and for me ; but the grace of God which is with me ; he is all in all , hee will doe all or nothing , that he may have all the praise of his grace . The helpes which serve in severall for every particular assault might be many ; some we will propose , and first for those tentations which are in things of God , then in things of man ; for God , we are much assaulted to Atheisme , and Blasphemy ; to Atheisme , as the greatest sin that is , in that it smites at the roote of all , for to say the truth , all sin is from Atheisme : for who would sin , did he then verily thinke , that there were a God that saw all , and would punish all ; and such a God , God must be , or no God : and to Atheisme , for when we have sinned , sinne doth draw towards Atheisme , exceedingly wipes out all notions of a Deity as much as it can ; and when wee are in sin , wee must bee either willing to get out of it by repentance , or else wee shall bee willing to turne Atheists ; the best of our play then , being to feed our selves with a conceit , that all is but talke to hold men in awe , and that there is indeed neither heaven nor hell , no place of torment ; that when wee dye all is gone , no otherwise than with a Beast : when the conscience will not get quiet by turning to God by repentance , then it will seeke to quiet it selfe by unbeliefe , bearing it selfe in hand , that there is no such thing as hell to torment men in : consider withall , that Sathan doth all he can to make men Atheists , because , when there is no feare of God before mens eyes , they will sinne all manner of sinnes that the divell would have them sin . So Psal . 14. The foolish hath said in his heart there is no God , what followes ? They are corrupt , they have done abominable works ; thus then , when once men take to Atheisme , they grow most corrupt and doe abominable workes ; there is no hoe in sinning then , for what shold or can keep the wit and wil of man in , when once wee conceit , that there is no such thing as God : the divell cannot bee a flat Atheist , for he beleeves & trembles ; and were it nothing but the sence he hath of the wrath of God , tormenting : why ? That is enough to prove , that Satan doth fully & undoubtedly acknowledge a Divine power . He is not an Atheist , because he cannot , because he shall not , but yet he beares good will to Atheisme , because that sin doth much advantage his kingdome Saint Iames doth prove , that God tempts no man , because himselfe cannot bee tempted with evill : by nature he doth hate sin , and therefore he cannot tempt to sinne : and Satan could not tempt Eve till he had sin ; nor Eve Adam , till shee had sin her selfe : all this proves not , but that Sathan may and doth tempt us to Atheisme , a sinne which he himselfe hates not : for though he cannot sin the sin himselfe , ( as the divell cannot do the act of many sins , as Adultery ) yet hee loves the sinne ; it is not for want of will that he is not an Atheist ; for he would give any thing , he could turne Atheist , and finde some kind of ease , by thinking there were no God at all : and it is a sin which is incompatible with the estate of a damned Angell ; but now his desire being to damne soules , and this being the most damning sinne that is : he doth use all meanes , to wipe out of the heart of man , all impression of the God-head , and the best men that be , have too many thoughts this way ; and ( as I shewed ) it is the master-veine in our Originall lust ; and were it not for the law of nature , our sinne and Satan would make monstrous flat Atheists of us all out of hand ; but God hath so wrought in us , an impression of a Deity , being the maine pillar of the law of Nature , that we never can possibly , nor all the divels in hell comming in with their forces , bring our hearts to an utter extinguishment of that law , and that principle of natures law ; and we doe finde , that our deepest Atheists in the world , when in extremity , and put to it with some sudden affrightment , to use to cry O God aloud , and therefore this corruption and tentation , is with the more ease opposed and answered : a man hath on his side the workes of nature , the law of nature , the law and fire of his conscience , fearing and trembling at the wrath to come , but when all is done , that which must and only will hold us against the tentation when it is strongly put to by Sathan , is to flye to the word of God. The Word saith , that there is a God , and therefore I will beleeve that there is a GOD : out of tentation , other considerations taken from nature and divers acts of Divine providence may stop the mouth of our Lust , which would not have God in all , that is , in any of our thoughts ; but when once wee are set upon with some fierce tentation , I would wish al Christians to do these things ; the first is not to enter into dispute with his owne reason , for the understanding of man , is too weak , & too short , to reach the comprehension of a Deity : hee that shall take in his owne thoughts , and muse about the nature and infinite Being of God , shall but let in Satan the more : the counsell then I am bold to give to the poore Christian , is , in any hand not to study this point , but to take his minde off , from thinking & disputing this argument , lest he come to say in his heart , I cannot conceive what God is , and therefore I doubt me there is no such being . Away then with all reasoning and syllogismes about that subject . 2. Then cleave to the Word & say though my reason cannot tell what to make of it , tho lust in me , say there is no God at al , tho Satan say it that there is no God , and most doe live as though there were no God ; yet because it is in the Word , the Scripture saith it , and I must and will and doe beleeve it ; wee must see both God and Heaven and all in the Word . Doubts I know , that have any ground , ought to bee scanned , disputed , answered : but Atheisme is a deniall of the first principle of all Religion ; and therefore the best way is to begin and end with the Word , and to know that such a principall , as is the essence and existence of a GOD ought not to bee so much as questioned . It is a meere scruple , and the safest way is to reject it as soone and as often as it doth come ; put it off , as a thing neither worth nor fit for consideration ; wee shall finde that by often rejecting such scruples , the conscience will be better confirmed and setled , than by going about by reason and arguments to answer them . Hee that shall goe about by the force of his owne wit to conquer his Atheisme , is in great danger to fall into some degrees of it ; for when he sees that reason cannot doe it , and find out , what this God is , he wil come to question all , and to thinke that there is no such being . He then doth best , who doth dispute least , and in the heate of the tentation , rests himselfe wholy on the Word . 2. For tentations of Blasphemy , as Curse God and dye : the servants of God are more afraid of them than hurt ; they are rather bugbeares than such as use to produce in them any reall effects : they carry with them such a deale of horror that they seldome take ; for when once wee confesse a true GOD , it will make our haire stare to thinke of blaspheming him , and so we fall into pitious moodes of terrour and horror , which keepes us from the sin it selfe : but wee must set downe what we conceive may doe us helpe this way . 1. We must get an assurance that God doth love us , and then we shall love him , and love alwayes thinks and speakes well ; but if wee once take a thought and it grow firme in us , that God doth hate us and wil curse us , we will hate him againe and be ready to curse him : and this is incident to us in times of some great afflictions ; as in Iobs case , when God doth handle us sore , and worse than hee commonly doth others : and wee finde some circumstances , that we cannot fetch a president for in the world ; never was the like before , then wee begin to apprehend some hard dealing in it , and we grow to conclude , that sure God doth hate us , and then we will be even with him and hate him again . It is natural and usuall for hatred to breed hatred ; and when wee abhorre and hate God , we begin to enter into some termes of Blasphemy : we all hate God by nature , but yet there is a further measure of hatred wrought in us to God , when we conceive , that out of very malice and spleene towards us , he doth use us as he never did nor doth use any other ; and in this case our very stomacks will rise , and our bloud will swell against the LORD GOD Almighty . To prevent and cure this , wee are to know , that no afflictions bee they ever so great , usuall , and unheard of , are any certaine signes at all of Gods anger , much lesse of his hatred : Iob was the first , who was ever used as hee was , and his wife shewed her selfe a weake and a foolish woman ; thence to gather the hatred of God to her and her husband . Ionas had a crosse that the world never saw the like before , yet it was no fruit of Gods hatred . Iacob had sore and heavy afflictions , yet it went ever for truth , ( Iacob have I loved ) hee loved him , when ? When hee afflicted him . Esau had more outward matters to his minde than ever Iacob saw : and many great Lords were of his family , and yet , Esau have I hated ; ) hold it then , that God doth love us , and when wee have this perswasion in us ; all the divels in hell , and all the lusts in Originall sin can never make us blaspheme our GOD , whom we love , and of whom wee have this minde , that hee doth love us : say then , he loves me , and I love him , & then , one cannot be brought to sin the sin of Blasphemy . 2. We must get the pardō of our sins , repent we of all our iniquities , and then the Crosse can never wring frō us words of blasphemy : when we are in great sorrowes Satan will tempt very strongly that way , and we feare what we shal doe in times and cases of great extremity : I feare me , saith the poore Christian , what I shall do in great afflictions ; repent wee of our sins and feare nothing : it is not the greatnesse of the Crosse , but it is the guilt of sin working with the sting of the Crosse , which makes men in their tribulation to blaspheme . Rev. 16. 11. we read , that the fifth Angell powred down his viol on the seat of the Beast ; and it is written , that they gnawed with their tongues for pain , and blasphemed the GOD of heaven , because of their paines and their sores , ( now marke ) & repented not of their deeds . Here wee see that it was not for their paine , so much as for that they repented not of their deeds , that they blasphemed . Have we repented , or have we not ? If wee have not , then though our pain be not so much we are in danger to blaspheme : but if we have repented be our paine ever so much , wee need not feare , wee shall not blaspheme . 3. Say the worst , have wee blasphemed ? Yet we must repent of our blasphemy and hope in God : to despaire , is to put our selves out of Gods mercy and protection : to despaire by reason of Blasphemy , is a worse sinne than Blasphemy , they are both against the goodnesse of GOD , but yet despaire , is against his goodnesse , his mercy , and his truth . I confesse it is an horrible crime to blaspheme against God ; and so much the worser , because it is a sin somewhat like the impardonable blasphemy against the Holy Ghost : neither is it in the wil of every man , to say , where the difference lies betwixt them . Besides , other sinnes are against God in his Greatnesse , Governement , but this of Blasphemy , doth speake against the Goodnesse of God ; and God as he is represented to us , stands more on his Goodnes than his Greatnesse ; and therefore also this sin of Blaspeming hath beene ever held amongst the greatest of sins : all which must teach us by all meanes to beware of this sin , and we may the easier take heed of it , and save our selves from it , because it being against our naturall inbred principle of a Deity : Nature it selfe is afraid of this sin , which is a great meanes to stay us from the sin-it selfe . Satan , I know , is a great blasphemer , and he will assay hard to it to make us to blaspheme ; but wee must set the Word & Spirit of God against it , and let the Law of nature doe all it can against it too . And if at any time we have bin to blame this way , yet we must know that there is a pardon to bee had : I was , saith Paul a blasphemer , and Paul is in heaven ; and which is worse , he compelled men to blaspheme , yet on his true repentance , all went well with Paul ; and so it may and will with us , if we returne as Paul did Christ hath it , Mat. 12. 31. That blasphemy against God is a sin , which may on the same termes , that any the least sinne that is , shall and must bee forgiven , I meane , on our repentance . There is a blasphemy against the Holy Ghost , which is a sin unto death , and there is no repentance for this sin , nor no hope ; the cause is , because no man can repent unto life , except God give him the grace : and wee have it revealed , that there is a decree passed in heaven , that the Lord will never afford this sinner the grace to repent . Divers other sinners never have this favour done to them as to repent , but all sinners of this sort are past all hope for ever . There is a difference , betwixt this blasphemy against the Holy Ghost , and this blasphemy against God and Christ , not onely in the measure , but in the very kinde ; I know Satan would faine put it upon us , that we have sinned against the Holy Ghost when it is no such matter : on ignorant Christians hee layes this , that when they sin against their knowledge and conscience that then it is the sin against the holy Ghost , when the Spirit hath bin at them not to sin , yet they sin and grieve and vex the Spirit of God : then Satan makes his advantage , oh saith he , this is to sin against the Holy Ghost that it is a sin against the Holy Ghost , I doe not deny ; but that it is the sinne against the Holy Ghost , is false : I prove it to be false , because this sin is pardoned . Moreover , we speake of Blasphemy against the Holy Ghost ; now that every sinne against the Holy Ghost must needs be Blasphemy against the Holy Ghost , cannot be proved : and when we goe so farre as to blaspheme God , then we make a cry , now it is too late to thinke of repenting ; this is , saith he , that unrepentable and unpardonable sinne against the Holy Ghost . Our answer must be , by denying this to bee that sin , our reason must be , because we are sorry for it , and were it to doe againe , wee would not doe it for a world : but the sinner against the Holy Ghost , is no whit sorry for his sinne , his heart never akes for his offence , but would have all do it as well as himselfe , and is desirous to have hell as full as hee could : and he doth even wish withall his heart , that wife , that children , that parents , that brethren , that neighbours , that all might blaspheme the Holy Ghost as well as himselfe . It is then nothing but a policy of Satan , to play upon the ignorance of men , as touching the nature and effects of this sinne , and to beare them in hand , that when they have blasphemed God , they have blasphemed the Holy Ghost : but wee must hold a maine difference to lye betwixt this blasphemy , against God the Father , and the Holy Ghost , that as the persons differ , so doth the sins against the severall persons . As long then as our blasphemy is against the first and not against the third , we may be safe ; it is but to repent and all is well : they doe not prize the infinite mercy of God according to the infinite worth of it , who thinke their sin of blasphemy against God , too great for him to pardon , as though it were possible for man to sinne a sinne , which Gods mercy being simply infinite , had not enough in it to forgive it . This their errour is worse than the first to thinke so meanly of the rich and high and boundlesse mercy of the most Eternall and Infinite GOD : we must now learne better to prize the mercy of God ; and say , I cannot once repent of a sin , bee it ever so great and maine , but the mercy of God is ready to forgive it . Could the Blasphemer against the Holy Ghost repent , he must have his pardon : conceive wee hope of pardon and then we will returne to the Lord by repentance , and the Lord will take away the guilt and wash away the staine of this great sin . The third tentation is of perjury : Here we must take great heed that we doe not forsweare our selves , chiefly in open Court ; where , if any where a man should shew himselfe , a religious , a true , a just , and an honest man ; a fruit it is , of deep Atheisme to perjure ones selfe , and perjured persons bee hated of God and man , wherefore the conscience will deepely and bitterly accuse for this sinne of perjury . I could wish all men who love their owne quiet , and have a desire to sleep in a whole conscience , that they would take heed that they do not take a false oath : come what will , rather dye a thousand deaths , it is much against the light of nature , and more against the light of Scripture ; and these two will flye in our faces with wild fire , and except God bee mercifull to us , make us weary of God and of our selves . And me thinkes ( by the way ) Women may comfort themselves , against the infirmities and troubles which have ever bin afflicted on their sex , since they were first in the transgression ; I say , that sex may see a mercy that they are not so subject to this sinne of formall perjury as men are ; they serve not in Iuries grand or petty , they are not brought in Courts , to take oathes in Homages and the like ; they serve not the office of Church-wardens , and so are not sworne and deposed any thing so often as men , & hence they have a great freedome from sinning this vexing sinne over men have , which I would have them thanke God for , and amongst other matters , take this as a recompence for those many inflictions and revenges , which God at first laid on that sex ; so that in respect of this sin and some other tentations , that they are free from , over men bee : they may when they doe thinke of it , even thanke God that they were made women and not men : let not then Satan bring us into this brake , it is hard getting out of it . Feare an oath , and of all such oathes , wherein wee doe wrong and hurt to men , for though there be sometimes some corruption in it , as tasting of selfe-love to our selves , yet for certaine , sins wherein wee wrong men whom we see doe so much the more torment and racke the conscience of man ; and many men have mightily miscarried for this offence and sin of perjury ; wherefore beware ; and now to provide for the worst , we must tell the man who hath done this sin , that there is hope in Israel concerning this sinne also . David himselfe was not still as good as his oath , as in the case of Mephibosheth , hee fell short of that oath of the Lord which hee made to Ionathans house and family ; and because instances work easier on weake spirits than Rules , I would have such to thinke of Peter , who did forsweare and renounce the person of Christ , and when ? But in his troubles ; and where ? But in the High Priests Hall , and who ? Why Peter a chiefe Apostle in the love and favour of Christ his master ; and is not Peter in heaven ? Teares of repentance will fetch out the deepest staine that this sinne of perjury can possibly make , but it is the Rule must settle us at last ; and it is , that if wee repent of any sin bee it never so great in substance , in circumstances it is as no sinne to us . I said I will acknowledge my sin ; he was but about to doe it , and God forgave the iniquity ( the guilt ) of his sin . If we confesse our sins ( indefinitely , set downe our sins without exception , ) GOD is faithfull and just to forgive them ; it stands upon him in respect of his Iustnesse to be as good as his word , to forgive all repentant sinners all their sins . S. Iob 33. 27. If one say I have sinned , hee will deliver his soule : say peccavi , and cry GOD mercy , and we shall ( saith Salomon ) have mercy ; mercy presently , in pardoning of our sins , and mercy , now some and then some , in healing our iniquities . Never did any man confesse his sin to God , but hee went away with his pardon ; wicked men may confesse to their fellowes , and to good men they may , as Saul did to David ; but it is an harder matter than so , for a man to confesse to God , except it be for company , or for outward glory : but for a man to take God aside to confesse alone to him , I thinke a wicked man cannot doe that . I finde no instance in the Word , that ever any unregenerate man did it . A man had need have hope of pardon to confesse to the Iudge : Adam did flye from God , fell to shifting , and so wee doe all , while wee are as hee then was , out of the state of grace . I meane not the grace of election ; no man can have hope of pardon but by faith : and by that I doe hold , that it is a signe of a godly man , to confesse all alone to God ; and then I can never beleeve that a man will confesse his sin honestly and ingeniously betwixt GOD and his owne soule except he hate that sinne . Now how a wicked man can come to the hatred of his sinne , is past my skill to understand . To come backe I say despaire not , it is worse than perjury , it makes GOD a lier , or worse than a lier , it accuseth him of a kinde of perjury ; for a man to say , there is no hope , no pardon to be had , repent we never so much ; sith God hath not only said it , but sworne it , that he will not the death of a repentant sinner ; repent and bee pardoned . The fourth is breaking of Vowes : a vow broken doth crack the comfort of mans conscience exceedingly . A vow is defined to bee a religious promise made to God , I say , that every vow is such a promise , but al such promises are not vowes , for a vow properly and strictly taken , is , when a promise is made to GOD of this or that within our power , with condition of obtaining some what at Gods hands ; other promises are simply made , and absolutely without any such condition of getting any thing from the hands of God ; and thus Baptisme is soundly and learnedly denied to bee formally a vow . The Schooles teach us , that two things are of the very Essence of a vow . 1. A promise . 2. An obligation and binding of a mans selfe , and thus we see hee that breakes his vow violates two things . 1. His duty . 2. His fidelity , hee deales undutifully and unfaithfully with God , and from this it is , that breach of a solemne vow doth so bite the conscience , because we doe not onely faile , but ( which goes nearer ) forfeit our fidelity , A double bond is broken , and a double blow is given to the conscience , and the minde is made to be full of trouble : and now because there breeds such a stirre in the conscience of a man , when once hee hath broken his vow , therefore I would wish , that men would bee but sparing in making of vowes , there is use and place for vowes and great good they doe , but it is a duty ●●●●er for a strong Christian than for every young beginner . It is strange to see , how Satan doth push on every boy and girle on any occasion , to runne into a corner and there to make vowes ; it showes that the duty is not so spiritual , for a man to tye himselfe to do that he should doe , without any such obligation , in that we find our selves too too forward to run into vowes , whereas to comfortable duties we are unwilling enough . God loves a willing people , and wee should serve him with a free spirit , and vowes , which are as shackles , are not to bee used but in some cases of some necessity ; when otherwise we cannot hold our selves to some particulars in the worship of God , or in our daily life : and his opinion is not sound ( as I thinke ) who saith , that a worke done with a vow is more laudable and acceptable ; than the same worke and duty done without a vow . A vow broken doth punish the heart of a Godly man extreamly ; no man can say how much , but they who have felt the smart of it : and when rash vowes are made , Satan was never so earnest to move us to make thē , but he doth as much to make us breake them , and then , thou art a child of God and a breaker of vowes . Aw●v man , never once goe about to thinke , that there is any favour for thee in heaven . My advice is then : First , that wee bee sparing in vowing , sith we breake many , and keepe few . Doctor Stanpicius ( saith Luther ) was wont to say , I have vowed to GOD above a thousand times , that I would become a better man , but I never performed that which I vowed : hereafter I wil make no such vow , for I have now learned by experience , that I am not able to performe it . This is too much , to say one will never vow again , who can say what need one may have ; what good a vow may doe one ? I rather follow him who wils us to vow , but for a time ; as a man who hath beene overtaken with drinke in such and such places , company , or so , may doe well to tye himselfe by a vow , not to come where they are for a Moneth or so , and then see what he can doe , whether he can forbeare without a vow , and if hee can , that is taken best at the hands of GOD ; but if we finde some relique of the humor still , then vow for a Moneth more , and so at length by times , the conquest will be had ; to bind our selves by perpetuall vowes is not so convenient , because our nature is even made to break those bonds that wee doe binde our selves with for continuance , and our mouthes will water , our flesh will itch the more to breake them : wherefore I have held it an high point of wisdome , first , to vow no oftner than needs must , and then to doe it but for a short period of time ; & whether wee doe it oftner or seldomer , for a longer , or a shorter space , to doe all by the grace of God , and never once thinke to make or to keepe our vow so made , but by and through the onely and the speciall hand of God : his strength must doe it , and therefore a vow made without prayer is never kept . Secondly , but to provide for the worst ; make the case that we have broken our vowes , yet wee must not spend our spirits too much with hellish melancholy , so we shall carry an hell in our consciences , our tormenting our selves with extremities of legall sorrowes will doe us no good , nor God no pleasure ; we may hurt our selves by it , and that is all the good which comes of punishing our selves over and above . The way is to returne to the Lord with all speed , and to bring us to God , wee must know , that it is no such sinne ( as bad as it is ) but that we may be Gods servants for all that ; for hardly was there over a more godly man than Iacob ; and hee wee know vowed a vow , and it was to make that stone to be GODS Chappell , and hee being now but a poore man doth promise , that in case God would give him but bread to eate , and cloathes to put on , that God should bee his God , and have the tenth of all : but wee finde that God did not onely give him necessaries but abundances ; hee came over with his staffe , but he returned with two armies , and now being made rich , we finde no great remembrance of , nor haste to performe his vow . One would thinke , if ever man were bound to bee as good as his vow , it was Iacob ; yet we find he did nothing in it for a great time , but lingred , as though he had no care of his promise made to God : for wee read , Gen. 31. 13. some twenty yeeres after the making of that his vow , God was faine by an Angell to pluck him by the eare , to give him an Item in plaine words , saying , I am the God of Bethell , where thou annointedst the pillar , and where thou vowedst a vow ; now arise , get thee out from this land , and returne unto the land of thy kindred . One would thinke here were plaine English , and round dealing enough , and yet for all this Iacob is slow and makes no speed to hie him up to Bethel . View the particulars . 1. I am the God of Bethel . 2. Where thou annointedst the Pillar . 3. Where thou vowedst a vow unto me , all are as so many instances , to put him in minde of his promise and vow made to God : that he might now arise at last , and be as good as his word to God : yet for all this Iacob lies behinde , delayes the performance of his vow , which sloth and sin of his , God did punish . First , by Esaus lying in waite for him . Secondly , by having his onely daughter deflowred . Thirdly , by the rage and murther committed by his sonnes ; upon which horrible and hypocriticall Massacre , the good old man cried out , that they had made him stinke ; and that now the next would be , that the Nations would unite and destroy him and his house . Now the Lord tooke him , when his heart was downe with those heavy tydings and grievous feares ; and just in the nick , God said unto him ; Arise , goe up to Bethel and dwell there , and make there an Altar unto God , that appeared unto thee , when thou fled'st from the face of Esau thy brother : and then both long and late , yet at least being drawne to it , Iacob doth performe his vow . It is true , he did it though it were long first , yet wee see , the Lord was faine to fire him out of his negligence , and to force him to remember himselfe . His putting off so often , his long delaying was as great a sinne , as our very breaking of our vow , neither had he ever done it , had he bin let alone ; and yet Iacob was all this while a deare servant of God , and he was pardoned his delaying , his vow , and he is in heaven : let us not thinke but our case is good , albeit we have made and broken many a vow . Repentance will come & heale all againe . The summe is , that we make no more vowes than needs must , sith Satan is apt to thrust us on our vows , knowing that our nature is sick to breake out when it is so bound ; and when we have failed , then hee roares and cries , there is nothing left but hell and desperation for a covenant-breaker with God ; and therefore wee must be choice this way , never to vow , but when we are truly called unto it , and when we are called to it , to vow , and feare nothing , sith wee vow not on our owne strength , but only on the power and grace of God : were we to performe the vow by any force , any wit of our owne , men should rather vow , never to vow , than to vow at all : but sith we go , by the help , presence , and assistance of God , when wee have a calling to it , vow and spare not , and if wee doe fall so farre as to breake our vowes , yet let us hold our own , we are not the first , others have done it , and are in heaven ; it is a pardonable sinne , repentance will take up the matter betwixt God and us , & make us as good and perhaps better friends than ever . The best friendship is often after a falling out , and wee must know , that many times repentance pleaseth God better , than never to have done the sin , because it humbles a man more , and drives a man more out of himselfe ; and there is as much saith in it , for a man to beleeve that God on his meere repenting will forgive him , as there is in holding out against the tentation , and not breaking the vow at all : neither is it besides the booke , to say , that there is as much grace in it for a man when hee is downe to repent and returne , as there is in not falling at all ; for by our fall the powers of the soule are weakened , the force of grace is decaied , and the strength of our sinfull matter is confirmed ; and the conscience of a man after a fall is as a distempered lock , the more wee tamper with it , the worse ; all this showes , that it is a signe of much love , & great favour of God to repent of a great and foule fault ; it is the vomit of the soule , and of all physick none so difficult and hard as it is to vomit , and therfore we must comfort our selves and say , I confesse I did God great wrong in breaking my promise , and did highly provoke him ; but I now see , that hee meaneth all good to my soule , in that he hath given mee the heart and grace to repent of my sin , and this is a fruit of an upright heart to take displeasure at sin . There is I know an uprightnesse , and that is of obedience when we sin but a few sins in comparison : so Ezekiah comforted himselfe , in that he walked uprightly before the Lord. 2. Another of repentance , when we catch many sore fals , sin many great & heynous sins , but yet we pick up al againe , by mourning and repentance ; & so David did , and his heart was all out as upright as ever Hezekiahs was , he was a man after Gods owne heart , and carries as large-testimonies of his uprightnesse and sincerity , as the Old testament hath any . Now this uprightnesse of repentance is as sincere and showes as true an heart to God , as the other of obedience ; rest wee then our comfort on this point , that say , we have not kept our selves to our covenant and our vow : yet saving that it must and wil cost us sorrow upon sorrow , our repenting of our breach of promise , is as pleasing to God , and ought to bee as comfortable to us as our Not sinning would have been ; and sith God thinks never the worse of us for our breaking our vow , we must not be more just , or more holy than God , we must not thinke ever the worse of our selves . The last is unbeleefe and a kind of Atheisme , as touching Christ Iesus . Atheisme I call it ( with the Apostle , ) sith he that is without Christ is without God : and when a man is a spirituall man , hee shall finde , that his unbeleefe this way will mightily punish his cōscience , for lose our hold here and all is lost , it being not faith in God but Christ which doth save us ; and this is an high and an hard point of Divinity , here a man is put upon a totall deniall of himselfe , sense , reason and all ( but meere pure faith ) is against it . A man hath a law of nature , and principles answerable , which teach him somewhat concerning the Being of God ; a man hath in him ( as hee is a man ) somewhat which will give a kind of sight of GOD ; but for Christ , his Nature , his Birth , his Offices , his Death , his Resurrection , natures law hath not a letter in it to teach us any thing concerning these matters : they are Mysteries , heavenly Riddles , nothing can spell them and find them out but faith alone ; they are ours onely by revelation ; as good goe about to fore-see future contingents , as to finde out any thing as touching Christ Iesus , except by the Word and Spirit only . Things in the morall law , finde some seeds in the light and law of nature ; but ask nature at the best as touching Christ , and the answer is , that the Gospell is foolishnesse . God to be made man , by dying , to conquer death , to rise , and not rot in the grave , and for manhood , to put it selfe for the maine of heaven & happinesse , on one who 〈◊〉 as the worst of the three , was crucified betwixt two theeves , these are things impossible and incredible to flesh and bloud to beleeve . Now here is a field yeelding a world of perplexities to the disputer , and therefore our only course must be , to become fooles in our selves , that we may be wise in Christ , to rely only on the Word of God , to find out our Christ in the word , to circumcise the eyes of reason ; it is faith must doe it , I shall lose my selfe except I put my selfe upon , It is written . Say , though I cannot finde a reason of things beleeved , as touching Christ Iesus , yet I doe finde a reason of my beleeving them , and that is , because I finde it so in the Word : I must live and dye by the booke , the Bible must carry it . How do I know that there is any such thing as sin , but because it is written ; I must then passe my soule upon it . First , that there is Christ . Secondly , that Iesus is the Christ . Thirdly , what this Christ is , and what he did and doth for the salvation of the Church . Fourthly , that hee is , my Christ , my Iesus , my Saviour : I say , I must dye upon it , because these things are in and out of the Word ; many scruples break in , but dare any man set it under his hand , that Iesus is not the Christ , that any else is the Saviour ? No. Are wee not ready when wee are at the worst ( if we be called ) to subscribe with our hands to this proposition , that Iesus borne of the Virgin Mary , was and is the Messias , the Saviour of his people . Why then , downe with all oppositions and dubitations , dash them al out of countenance with this ; I doe beleeve in Iesus Christ , because it is in the Word , the eye and hand of faith must doe it , dye with this in our mouthes ( hee is hee ) because the word saith so : and I do beleeve it the rather , because Satan and lust cannot abide to heare of it . Hold we our selves then to the letter and tenor of the Gospell , and the tentation will blow away : faith workes strongest at last , where reason is most against it , and we finde dying men doubt least of all about the Articles of Christ , and the principles of faith ; it being a received axiome in the Church of Christ , that saith workes best and clearest , when it workes alone , and it workes alone in things wherein reason saith no , but the word of God saith yea . Thus much concerning the particulars in the first Table ; now followes to bee treated of some chiefe of the second table . The thing we must begin with is , that the pangs of conscience which arise out of sinnes in the second Table , were generally greater and stronger than of the first ; and it is , because that there is lesse of the light and law of nature in us , of the worship of God , than of the duties of our neighbour ; we have here a double sting , the spirituall conscience cries , and the naturall conscience cries ; and when two come together to cry , that cry must needs bee great : it is the better to maintaine order and discipline amongst men ; that there is more of natures law in the things of men , than of God , and a greater light to discerne those than these . The world must stand and hold in some quiet , til the period of it expire , which could not be , were it not for this bond and law of nature and thus wee have it , that in weaker Christians especially , greatest troubles of mind come , from matters of the second table . And if you aske what the matters of the second table be , which doe most vex the conscience of a man , and doe prove the worst tentations ; wee answer that men are usually most disquieted which murther against the sixth , uncleannesse , against the seventh , and theft , against the eighth Commandement . Disobedience to Parents and Authority , as it is first in the second table , so caeteris paribus , it is the greatest sin and hath the sharpest punishment ; the Ravens of the Valleys shall pick out their eyes , which is never set downe for a punishment of murther it selfe ; wee read not that hee that is cholerick with his brother must dye ; but hee that , but speaketh evill of father or mother , is a man of death by the word of God : but yet these cases doe not use to stagger the conscience most , in most , be-because it is not so flat against the light of Nature , neither are they held such heynous faults amongst men , and wee use to judge too much of the greatnesse and soulenesse of sins by custome & the estimate of men , we do account those the worst sins , not ever which the Word saith are the greatest sins ; but such as amongst men in the time and place where we live , goe for the mighty sinnes , and trouble of conscience doth arise from our opinion and apprehension wee have of things , which by the way must teach us , not altogether to be led by the wrack of our conscience ; for conscience is blind in al unregenerate men , and in the best , it is in part defiled and corrupt and imperfect , and therefore it is mistaken and cannot bee our rule , and it is our sin , to set our conscience in the roome of the Word of God , when conscience speakes in the Holy Ghost and according to the word , then it must be heard , else conscience doth sometimes complaine most of some things that , are no sins at all , as we see in the Pharisie , who was troubled in minde , if hee should chance to eate with unwashen hands , and through misprision and error , they thought they did GOD good service , to kill Christ and his Apostles , and therefore we must not set up conscience too high ; put it not in Gods place but when it speakes for God and from God , and hath light enough to see what is what , then when it speakes out of the word , the conscience must bee heard ; God is greater than our heart , and therefore wee must hold to him and to his Word , which onely is his Interpreter in this world : it concludes not then simply , to say , my conscience tels me it is a sin , my conscience tels me I am not in Gods favour ; but to returne , we must know that those sins doe trouble most , which doe most disturbe the society of men , for it is the naturall conscience that gives the heaviest blow ; there is most light and sight in the natural conscience of man , in those matters which concerne humane societies of men ; and so because bloud , lust and theft do undermine the state of mankinde , and cast all into confusion : hence it is that these sins make such a cry as they doe , and that not simply , because they are the greatest that bee ; nor for that they are most against the nature or will of God , but because they doe most hurt to men , and are most against the order and governement of mankinde ; before I descend to those particulars , I would have men to aske the question , whether their trouble bee , because the tentation is bad , or base ; or bad and base both . 1. If we be troubled only because the sin is base , and brings with it , or after it , the shame of the world , than it is from sinne and pride that we are so vexed , and that is made a matter of conscience , which is wholly or chiefly a matter of self-respects ; or if it be within our selves and secret , and yet out of a conceit of our selves , wee are much afflicted that we should be haunted to doe , or drawne to act such and such vile and base corruptions or some dishonourable passions , then this is from spirituall pride , and all this is no true trouble of conscience at all ; we may know whether it be thus or not , if that other sins as grosse and great in Gods sight , which have in them or after them no shame , nature shames not at them , the world doth not cry shame of them , but ( rather as many sinnes of profit and delight ) are in credit in the world , and doe bring respect amongst men ; now if wee finde , that such sins do passe without any such trouble : the conscience saith as much as nothing , though wee be convinced that they are sins ; if thus , then the case is cleare , that it is a trouble which wee make , and not which sinne or God doth make . It is shame as shame , not sinne as sin , that doth cause all this cry ; it is not for the sin , but for the effect of sin that we thus complaine . 2 ▪ If bad and not base , whether to the face of the world or to the naturall principles which are in us , then the troubles that wee feele in the conscience are spirituall and sincere , they are for sinne as sinne , because it is naught , or rather , because it is for bidden by God ; for many things have no morall naughtinesse in them , yet are sins , because they are forbidden by God ; and if these things trouble the minde , such wounds come the right way and God will cure them : as because wee heare not the Word , receive not the Sacrament , which in the dictates of nature were no sinnes , had not Gods written law bin : In a word , when we finde that the blow our conscience doth give us , is because the fact is a fault , a thing forbidden by God : here the matter doth run right , and it is very conscience which moves in that case . 3. When bad and base , both the terror is great , and it proves an occasion of great humiliation and casting a man downe ; wee are so proud and high in our owne conceits , that base tentations which produce inward shame to the minde of a man , and if they come abroad , outward shame and scorne amongst men , doe mightily abase a man , and are an excellent cure for spirituall pride . Here wee shall finde a mixt passion working feares in the heart , and complaints in the conscience of a man ; for as the sin is bad , so it doth trouble because it threatens the wrath of God , and is accompanied many times with a fore-feeling of the wrath to come . As it is base so it doth draw over the heart and conscience of a man an inward blushing and shame ; and I may say it , that true internall shame , making the conscience red againe with blushing , testifies repentance more and rather than sorrow . A wicked man may grieve , but for this spirituall intrinsicall shame , it is not in wicked men : we must note that an outward shame is in the unregenerate , when they have sinned some sins which the world doth point at ; this is a shame before man , and there is some inward shame also , which wicked men do feele in themselves too , and that is in and for such sins as are against the law of nature ; and such conviction as generall illumination and common graces doe cause : here the heart will blush , but in such sins as are not knowne to be sins , but by the conviction of the spirit ; here to shame , to have an heart as red as fire , with a blushing before GOD , this is a good thing and proper to the godly , and it is most , when the sins are base : thinke not that there is any sin which is not base in it selfe , but to us ( and in comparison ) we use to name some speciall sins , base sins ; this is that shame Paul meanes , what fruit have you in those things wherof ye are now ashamed ? Ro. 6. 21 ▪ Yee are now , which showes that when , and whilst they were in the state of nature they were not ashamed of them : Well then , a wicked man may grieve for sin , because of the punishment feared or felt , or both , because there is wrath hanging over his head by an haire , because sins lyes at the doore ; and here are selfe-respects out of love and care to our skin , because we would not be punished here , or hereafter : but this shame is not because sin is punishable , but by reason that it is filthy , it ariseth from the turpitude of sin , and this is hearty to make a stand at sin , because it is filthy and ugly . To be ashamed of some effects of sin , as Adam in his fall , I meane at his nakednesse , is in wicked men : but to have this inward shame in the cōscience , because of the innate filthinesse and turpitude of sin ; this is not in the wicked , nor in their trouble of minde , and was not in Iudas , when I say , there is not onely griefe for sin as bad , as punishable ; as bad , respecting God , as punishable respecting our selvs , but also a shame in the mind of a man that he cannot looke up for blushing , then it is as it should be ; and the pang of conscience which comes from this sorrow and shame , is many times very great , and this is a troublesom estate while it doth last , but it is not danger ou● . To apply the three sins , I mentioned , viz. Theft , Vncleannesse , Murther , doe smite home , partly because they be bad , and partly because they be base . 1. To begin with Theft , wee must beware that wee doe not filch the worth of a penny frō any man , that which in our common notation is called theft , is more base than the great sin of Rapine , and Robery , because that in rapine there is som manhood and fortitude showed , such as it is : but in theft is nothing but a base minde ; and because the law is so strict and flat against theeving ; the name of a theefe is odious , and it doth pay our hearts home , and there is very much trouble of minde , because men doe use to spit at this sin , and the reason is , rather because it is a wrong to man , than for that it is a sinne against God : and sure wee must see that wee doe keepe cleane fingers , that by no kinde of unjust alienation , wee either take or keepe any thing from any body which in right is his ; wee all love to be truly and justly dealt with , and therefore nature it selfe , if it may bee heard speake , will cry fye and shame upon a false finger . Because then it maks a breach into the meum & tuum of m●n , which we see rather , than for that it doth make a breach in the law of GOD which wee see not ; this sinne doth clogge the consciences of men what ever the ful cause be , we finde that it doth pester the minde of man ; and the conscience , held and hampered with a clogge , is like a distempered lock which no key will open : we must therefore , to keep our conscience as free as may bee , beware that wee doe not touch that which is anothers : but if wee have , doe , or shall , what then ? We must free our mindes againe by confession to God , and restitution to men . Here wee see that a great cause why these same sins of theft do urge the conscience so much , is , because of the wrong done to men ( whom we see ) in that as soone as ever we have made restitution , the minde begins to settle , and the heart to quiet it selfe presently . I know if wee have meanes so to doe , we must give as a work of charity , to expresse our thankefulnesse to God , a largesse to the poore too , as Zachous did : but the maine thing which quiets the conscience , is to restore , which is a worke of Iustice , the other of Charity : this worke of making restitution to the party wronged , or to the poore in case of defect , that the party cannot be knowne or had , will still the Allarum which the cry of unjustice ariseth in the conscience of men . And by the way we may note , that the very cause why the other sinnes of murther and uncleannes are more dangerous to the peace of our consciences , is , because that in them there is no possible place left for restitution ( for who can restore to another their life or chastity ? ) But here , in theevery there is , and therefore there lies a faire way to hush all in this sinne which doth not in those . The summe is , take nothing from no man ; it saves a great deale of horror , if wee have , then let him that stole , repent of the sin , restore the dammage , and steale no more . 2 The next shall be murther , a sinne that makes a foule and hellish noise in the conscience , in that it deprives a man of his life , his best peece : I meane not to speak of murthering our enemies , or plaine killing any , as David did , to avoid shame or so . Tentations to this sinne , are amongst the people of God , David for one , did it for once , and it did so cast him behinde hand , that he came not to himselfe about a yeere after , and then too , by the particular strok of Nathans ministry ; hee himselfe was a Prophet and a rare Saint of God , yet he lost himselfe for a great time ; and Nathan being sent from God , was faine to goe about the bush , and at last to close with him ; and to take him as it were by the throat , and say , thou art the man ; David had his fits of minde in all this space betwixt , hee roared , hee cried , by reason of the quietnesse of his heart ; his marrow was dried within him , he was like a chip or hearth , and therefore this sin by all meanes must be avoided , and the occasions and causes of it : it springs from anger and hatred , and these irascible passions must be mortified , and to mortifie them we must deny our selves in our reason , else wee shall say , when wee are provoked and abused , that we have reason to bee angry ; and to beate downe hatred we must beware of envy . Cain killed Abel for nothing but envy ; and the Scribes and Pharisies did what they did to Christ for very envy . Downe with these burning and provoking affections , and we are safe from the sin : but the tentations to murther , which follow many of the people of God are to murther ones selfe , or ones nearest friends , as parents , wife , children ; the cause of this is diverse in selfe-murther , that which makes way for this hellish motion is discontent , arising for some sin , or from some heavy crosse ; and when we are in this case , then because wee have not faith to beleeve that it will ever be better ; and are so full of pride , that because wee cannot be as we would be , we begin to thinke it is best not to be at all : wee must then labour for faith , to beleeve that one day it will mend ; if a sin , God will forgive it , if a crosse , God will remove it , and to be content to be any thing , t is no matter what , as long as we be out of hell , and then this tentation will away : and of all , see that wee dispaire not ; for he that is once out of hope , wil desire to see the worst as soon as may be , & so leape into their own death . Hold out , be patient , waite , stand still , and fee the salvation of God ; Satan will tempt the Lord Iesus to breake his neck ; and are we better than our master ? And when Moses , Eliah , Ionas , and others of the best sort of Saints , were in a fit of discontent , and grew weary of their lives , wishing for death I doubt not but Sathan gave a push at them , to dispatch and ease themselves of the present , by cutting off their own dayes . Far be it from us then , to thinke that wee are none of the Lords , because wee are tempted or followed with such hideous tentations ; or that sure we shall at last doe it , sith we are tempted to it long and often : No , no , thousands of Saints have gone thorow this tentation ; and have happily closed their eyes in peace : our lives are not our owne , the Lord gave them and it lies not in us , to take away our owne lives from our selves ; our lives I say , are not our owne , and wee neither ought nor can without GODS permission take our lives away . Man in his life being so neere himselfe as his life is , and the consequent being of such danger , wee must trust and hope that the Lord will hold our selves in life : I meane not to give any way to any in this sin ; for though I see that many have beene weary of their lives ; yet in all the Word wee read not of any godly man or woman that ever did it : few scape the tentation that live out their time ; they are to follow Christ in that as in other tentations of Satan ; but in all the word , we read not of any of the generation of the just that ever did it : that God who kept them , will , if wee looke up to him doe as much for us . A marvellous matter it is , serving much to humble us , that men who dares not thinke of taking away the life of another , should be so pestered with impulsions to stop their owne breath ; but to settle the point , we will remove false meanes of ease , and set downe the true way to peace in this malady . 1. A false meanes is for a man to yeeld to much to feares , so as to thinke to avoid the tentation , by declining , and not by resisting ; as some dare not carry a knife about them , or when their knife is out , cast it from them , this is to yeeld too much to Satan : neither doth it helpe the matter , but rather keepe the tentation in . I will not say what may bee fit , when a man is subdued and held downe by Satan , herein weakens may dispence ; but while a man is in the conflict , this is not the way : indeed if a man have his knife about idle occasions , perhaps it may doe well to put it up , to put it out of sight , and so out of mind ; but if a man have it in his hand , about his meales , or any other good use , then to put the knife up ere one hath done , out of these feares , is to faint and come in too much to the devill ; and though one doe finde some seeming ease for the instant ; yet it is but like drinking cold Beere in the shakeing of an Ague , the disease will grow the worse after . Right so , Satan will hold on his tentations with the greater violence : the way to drive away our tentation , is to keepe our knives about us ; and when out about some good and usefull imployment , by no meanes to put them up for feare ; but to fight it out against Satan , by setting the Word and Christ against him ; and do this a while , and wee shall have peace : so others dare not come , or not abide in such or such a place , bebause there they use to be tempted to selfe-murther , but this is not the way : have we businesse there , or have we not ? If none , What make we there ? Chiefly in the night or darke ; if wee have , then go thither , stay there out our time ; the tentation wil more fright us than hurt us , and it will ere long settle us , that we shall have as much quiet there as in any roome else : some in their beds , in t●e dead time of the night are assaulted , they rise , and think that the way ; if they rise to fit themselves the better to pray , I say nothing to that , I rather commend it ; but if we rise and avoid the bed & chamber for very feare , I like it not : it never helpes , the more wee rise , the more we may , we shall never have done , rather wee shall grow worse , and the tentation will grow upon us : what then ? Lye still , looke to God , to his Word ; in any hand yeeld not to the divell ; to flye the roome , the bed , to call for candle , it is to flye from the divell ; wee must abide by it , fight it out by faith , and Satan will flye from us . God would have us stand , and it is best to beate the divell in the selfe same place where Sathan thinkes to foile us : I am at prayer by my selfe , or meditating in a secret place , within or without doores ; I am filled w th a feareful thought that sure Satan is behind mee ; what now ? Doe not flye the place , goe on , make an end , Satan cannot hurt : say , we quake every joint of us , yet hold on , quake and pray , quake and meditate , and we shall make Satan quake and flye : neither is it good to bee looking behinde one , for it is a service and kind of obeying the divell ; a man shall never have done ; but stand our ground , out-looke the divell , say I am about a lawfull worke in my right place , I will not turne my feet or face aside for all the divels in hell . Satan is the Lords enemy , and God cannot take it well , that wee should doe any thing for feare of him . Againe , I never goe over such or such a bridge , but I am tempted to cast my selfe in , and therefore I go round about ; or if I goe over the bridge , I run over , to bee on the other side quickly for very feare : alas the day , what a miserable life this is , we must not thus yeeld , but goe over , and not about ; and goe over , as we use to go on the plaine ground , and as others use to go over the same bridge ; doe thus with a constant heart , and after a time or two , we shall bee free from such horrors and feares , else we shall hang in this misery perhaps while we live , as not to dare to go over such a bridge , but wee must runne . O Cowards ! These be you think but toies ; beleeve it , there is more in it than you are aware of ; it helpes against the divell , it frees the heart of a man from a world of vexing and disquieting feares : so for our nearest and dearest friends , Satan doth sometimes push at the people of God , to lay violent hands on their wives , their children , and that in the night ; now the way to helpe all , is not to doe as some doe , to rise , to avoide the bed , the chamber , this is a kind of base fearing and yeelding to the divell ; lye still , stirre not a foote , Satan is soonest vanquished , and our hearts best eased by resisting : so for children , when wee are assaulted with such hideous tentations , many thinke to mend the matter by putting the children out of the roome , out of the house , out of sight ; this is but to shift , their their place is to be in the house and roome where we are ; it is our duty to have them much in our sight ; it doth but skin over the matter for a time to put them away : the best way is to stand to it , and beat off Satan in those tentations , our children standing by . Now here wee must beware that wee doe not entertaine a tempting conceit , as though we did not love our wives , we did not care for our children , and were with out naturall affection , because we are haunted with such monstrous motions : This proves indeed that Satans tentations are unnatural , and would produce much unnaturall effects ; this proves that Satan cannot abide , that families ( the ground-worke of all communion amongst men in Townes , and States , ) should accord and be in any peace , this proves , that if Satan might have his way , he would have us all to be as he is , but so many pititious murtherers . First , of our best friends , and then of our selves : it proves not that wee love not our friends , because of these motions ; for a man may bee often assaulted to doe himselfe harme , and yet for all that he doth love himselfe , and tender his owne good too for all that : and therefore a man may well bee a tender husband to a wife , and parent to a childe , for all these Satanicall suggestions : for let any other touch the least haire of our heads , and offer the least hurt , to the worst and least member we have , we doe startle at it ; and should any other person or thing come with any violence towards our children , we will step betwixt them and the blow , and even venter our owne lives to bee a meanes to save theirs : and wee finde that such as are vexed with such sudden motions towards their children , are yet so tender over them , that they will scarce suffer the winde to blow upon them ; and sick with them , whē they are sick , reckon of no pain , no care for them , when in any danger , which showes naturall affection to abound . A man is not to judge of the affections by the feeling motion of them , nor by the stirring of them in his bowels ; nor at all by what he feeles himselfe to bee in the tentation , but by the effects : if there bee such fruits which nothing produceth but love and affection , it is past all question that there is no such totall want and generall defect that way . We cannot abide to heare God evill spoken of , which showes that our heart is towards him , albeit for the present wee feele not our hearts and affections to move towards him , our affections are usually most deepe , when they run on without any noise ; wherefore what ever Satan puts upon us , we must hold our owne ; that for all him and his tentations , and those impulsions of Originall sin , we doe love our selves and love our second selves full dearely , and would be full loth to suffer any wrong to bee done to them . 2 The true and right meanes of helpe in these bloudy tentations are , First , to labour to bee contented with our selves , the peace wee have , the comfort wee have , the health wee have , the meanes we have , and considering what we doe deserve ; to blesse God that it is no worse with us . A cheerefull heart is not subject to such malicious motions of the divell ; he useth to worke on man whom hee takes to bee discontented . We are alone thinking on heaven by some Well-side , he seeing us alone , taking us to bee there , in some discontented moode , thrusts at us with a tentation to cast our selves into the water : here runne not away , walke on still , proceed in good meditations , thrust away these thoughts that are put in by the divell ; and know that our Originall sin is the receiver worse than the theefe . 2. Humble for that wee carry about with us , such a corrupt heart , as will on such occasions take thought of discontent ; it is our proud flesh that will not sit downe under some heavey crosse ; and because we have not al we would have , and cannot bee that wee would be , we care not to be at all : we must have as others have , else wee fall a powting presently ; we must learne to be thankfull for any life ; downe with the proud humour , bee not high minded , these thunders and lightnings of tentations are to fright us , and by such feare to bring us to walke humbly before the Lord. 3. See what sin wee live in , if in any , that is a true cause of deepe discontent : repent of that ; doe the contrary duty ; sin is the proper cause , not to the crosse which makes us weary of our lives ; Satan sets our eyes onely on the crosse , for he knowes , it is out of our reach to remove that ; but indeed it is some sinne that doth pinch us , and put a sting into the affliction , and we have it in our hands by repentance to remove the sin , and the crosse will remove it selfe : Goe to God to finde out the sinne for us , and away with that , if there bee any , and ( as when the tooth is once drawne ) we shall finde ease and peace presently ; if we bee not weary of sinne , it is but fit , wee should be made to be weary of our selves : if no sin ▪ then know , it is to humble us , and to fit us for some great peece of service that the Lord meanes to imploy us in . Waite and joyne with the tentation , to rend the heart , to bring the minde low , and then it will be gone . 4. See whether we do not abuse God and our selves in our wives and children ; perhaps , we dote upon them , make so many Gods of them ; and if so , then it is reason that they shold by this tentation be made bitter unto us ; that wee may have wives and children , as though wee had none at all ; or if otherwise we sinne against God in them o● for them , let this goe for the cause , why Satan is set on , and let on us , with such killing suggestions , that we may be corrected in the very thing wherein wee have offended . 5. That which must hit it on the head and doe the deed it selfe , is to get it off by prayer , by a fast , if need bee , and by the Word . There are some which will not off but by prayer , and fasting ; but there are none so terrible , so strong , but prayer and fasting will give us ease and comfort against them : but the matter must bee sanctified to us by the Word ; wee must bring Scripture , not reason ▪ To tell Satan or our selves of the shame , of the danger to us , to ours , will not doe the deed : that which will worke the worke , is to set the word of commandement , of promise , of the threatning against the powers of Sathan , I shall sin if I doe , I shall offend God : It is written , thou shalt not kill ; if not an enemy , then not a friend , if not a friend , then much lesse my selfe . Love to mine enemy , is the reason , why I must not murther him ; love doth begin at home , and it runs warmest in mine owne veines , in mine owne bosome , & therefore I will not lay hands on my selfe , I shall dye the death if I doe . The word and prayer will fright him away ; sin and Satan care for nothing , feare nothing but the word : they are the Ordinances and the power of God , and by his might , do extinguish all the fiery darts of the divell . 6. Never thinke of making any mends or satisfaction , by destroying ones selfe for any sin : perhaps Iudas thought by killing himselfe to make some amends for his horrible murther committed against the person and life of Christ Iesus : Satan never doth a man more hurt , than when hee comes preaching , and sets upon us with holy ends ; that because we have done this or that grand offence and abuse to God ; that therefore they are to pacifie him or to satisfie him , by sacrifising of our selves . This corrupt Divinity growes in our flesh , as we see by those , who fetch their penniworth as they thinke out of themselves , by whipping themselves : a mad part it is for a man to thinke that by committing murther , the greatest of all murthers upon himselfe , to make any an ends for their sinfull life ; and yet so foolish doth the divell make som men . Beware of this deceit , fire is not put out with fire ; no satisfaction can possibly bee made but by the bloud of the Lambe , that holy Lambe Christ Iesus : and I would have men beware how they plead for such as draw their owne bloud , because thereby they doe make way for Satan , to push hard on the consciences of weake Christians , by bearing them in hand , that they may ease themselves of some present horrors by killing themselves , and yet be saved in heaven for all that : such cases perhaps may possibly be ; but for man to pleade for such , to exempt them out of the rule , may make foule worke for Satan , to play upon the weaknesse of many poore Christians souls I know no medicine ( next to the Word and prayer ) of better use to hold such mens hands from their own lives , than feare of being damned in hell : an indirect plea it is , for any to speak for such , and full of danger ; some think thereby to ease perplexed consciences , but it is the ready way to perplex the hearts , and engulsie the soules of feeble Christians ; they doe not know , what hurt they doe to men , under this tentation to vent such unsavory Doctrine ; that a man do well for the main , for all this , that this may bee a way to heaven . As I love not , so I meane not to judge ; the way of charity , is to leave Gods secrets to himselfe ; but I urge this , that men would hold their tongues and pens as much as may be , least in thinking to doe good , they doe hurt ; and by going thus about the bush , hoping thereby to ease the hearts of men , doe mightily plague and disquiet them : for what will Satan say , dispatch man , thou maist be saved for all this ; such a learned man hath so written , hath so said . And lastly , wee must all worke it out with feare and trembling , and know that wee have no safety , no not from our selves ; but under the shadow of the Lord , wee are alwayes to stand as in his hands , and keepe our continuall acquaintance with , and dependance on God ; know that without him , we are poore weake creatures , that we cannot beare our selves ; that the greatest earthly blessing under heaven , ( life it selfe ) is quickly made a mans greatest burthen : that no man can stand before a wounded conscience , before an Angell we may stand , but wee cannot stand before him when he is angry ; that man hath no spirit , no courage in him , if God leave him to himselfe : keepe in with God and pray him to defend us from our selves . The last , is the lust of uncleannesse , which doe presse upon the conscience as much , if not more than any , because they are very sensuall and of a beastiall and brutish nature ; deprives a man not onely of religion , but of the free use of reason , are many of them committed with and upon another , and so a second person is brought within the guilt , as also by reason of the concomitant fleshly delight , for they are acted with very great willingnesse : and when many of them are done , though nature it selfe say , No to them , they are done with very much wilfullnesse : and now , where much will is , there is much guilt , where much guilt is , there is much horror : and then againe , because these lusts do pervert , the order and course of man-kinde irregulating the right succession of families ; and in the point of adultery , and that kinde of bastardy , it doth put in a strange bird to inherit the nest , and weare away the feathers , which is unspeakeable theft , and to be confessed of the adulternesse ; lest to her foule adultery she adde horrible theft that the child of a stranger carry not away the goods or lands of the family . These and many other concurrant or consequent absurde●ies doe make this sinne cry aloud ; and it hath a speciall measure and order of uncleannesse above any sinne else . All sins are uncleane , and Satan is an uncleane spirit , but there is something in it , why the Apostle is so distinct , as to call this sin above all other the lust of uncleannesse . Great care and diligence is to be used to hold these lusts off . They are in the Originall appointed to preserve the species of mankinde : and as hunger is a potent desire , it being ordained to preserve the person of man in the individuall ; so much more these motions are violent and mighty , being made to make good the succession and propagation of the whole kinde of man : mighty they are when they runne in the right channell ; but if wee suffer them to take a wrong bias , and to fall into unlawfull courses , where Sathan drives them on , how then doe they beare downe all ? And cast a man into such a subjection , and ( as I may call it ) voluntary compulsion , that the Apostle saith , such cannot cease to sin . Againe , I must borrow leave to put in this , that wee are the rather to take heed of these pollutions because when we are in once , by reason of the great sense of guilt they carry with them , in that they flie in the face of both spirituall and naturall conscience at once : they bring men to great terrors and inward horrors making men beleeve that there is no hope of such , and from thence , men run upon the rocks of selfe-murthering tentations ; and more , I think , have made themselves away out of inward feares arising from some uncleane prankes , than for any one thing else : and the cause hereof , is because that these lusts bring great shame amongst men if once out ; but the maine is , because they carry with them great inward ●●●●e , not only spirituall betwixt 〈◊〉 and ones selfe , but naturall , 〈◊〉 twixt a man and himselfe : and as wee see in those actions of this nature where they are without sin , yet there is a kind of naturall shame . And now because there is such shame of all sorts , men are wondrous loth to let any man know what the matter is that troubles them . And in tentation of selfe-killing , if a man keepe the core to himselfe , he is in great danger ; but if a man doe once out with it , after he hath beene with God , and it will not doe ; I say , if then one doe out with all , to a wise and a trusty friend , that he is in the tentation of murthering himselfe , and the cause to be some foule uncleane pollution ; why then one would wonder , upon what a sudden the heart will feele ease , and the cure is as good as done . But now because there is such shame , and we are loth to out with it , that we have beene uncleane ; and the burning fire will hardly quench except one breake up the Boile , and vent the corruption , by opening all our mind to some godly friend , upon these considerations , I propose it as an excellent peece of counsell to all , to beware of the lusts of uncleannesse ; the sin is great , the consequence greater . Moreover , this is a great matter in it too ; that we doe grow into troubles of minde for sin , according as we do apprehend them in the greatnesse of them ; and we doe conceive much of the greatnesse of sin , according as the opinion and judgement of the world goes . These are not in our apprehension ; ever the greatest sinnes , which the world saith are : but which are most out of request with the world . Now this lust of uncleannesse is a great eye-sore amongst men ; it is so rated at by many men , as though God had made but onely the seventh Commandement ; whereas covetousnesse and pride far greater sinnes in themselves ( take them precisely , ) are not so esteemed amongst men , no nor amongst common Christians . A man may goe for a great professor , and yet be extreame covetous , as we see in Iudas : but if he be a man given to uncleannesse , it is a sin so out of all credit , that a man knowne to be infected with it , cannot amongst men in their opinion goe for a professor , as some tearme themselves ; and now because the world doth hoote at this sin , wee are apt to ●ind exceedingly in our consciences ; when we are overtaken in this uncleane passion ; and to grow towards a bloudy conclusion , as though the sinne had in it that greatnesse , that there were now no hope of us . And this may well go for another usefull consideration , to move us by all meanes to keepe from the lust of uncleannesse . And lastly , the sinne many times weakens the body , and pines away that , darkens ones semes , shortens ones life , and then comes in a huge cry , that wee have rotted away our life : are guilty of hastning our own death , and much adoe there is to quiet the storme which comes in this way : Wherfore for this cause also abstain from fleshly lusts . We see then that it leaves the greater brand on the conscience , because of the dishonour and blot of this sin , as well as by reason of the dishonesty of it , as also for that there is a degree of uncleannes in this sin , over there is in any else ; which foulenesse , the heart of man doth rise against : and this cannot but touch us with some degrees of terrour also ; and that this sinne doth carry some speciall staine of dishonour with it , read it in Solamon . A wound & dishonour shall he get , and his reproch shall not be wiped away . And in Paul : Who cals chastity a mans honour ? Vpon these grounds and considerations it was that Saint Peter saith , That fleshly lusts doe warre against the soule . These are the devils Captaines , and doe ( meaning to kill us ) smite at the head , war against the soule : other lusts doe war against the soule too ; but there is some speciall matter in it , that these fleshly lusts are said to warre against the soule : shall I say , that it is , because that the other lusts doe warre as much against the graces of the soule : yet there is not any that doe war more , no , nor in some respects so much against the peace of the soule ; and therefore in Peters words we are to be beseeched ( of all lusts ) to abstaine from fleshly lusts . Wee will now enter into a particular discovery of such speciall branches as may make the matter the plainer . Lust of uncleannesse are committed either : First , with ones selfe : Secondly , with others . First , we will begin with that committed with ones selfe , which are greater in themselves , abtract them from all other circumstances than with any other ; as selfe-murther is worse than the murther of another ; so in and of it selfe , this sin is worse than of another . For the rule is , that the sin that doth breake the order of love , is the worst , love being the keeping of the Commandement : I must not defile my neighbour , because I am to love my neighbours chastity ; but I am to love my selfe and mine owne chastity , before the chastity of any else : and this is a foule sinne much against nature , and therefore the worse , for the more unnaturall the sin is , the greater the guilt is still in that respect : and whereas it is thought that there is not that wrong in it , as is in taking away the chastity of another : I urge , that there is most wrong when a man doth wrong himselfe : and as the theefe doth in the candle , so these selfe defilements doe rot and weaken the body , by the curse of God exceedingly . And ( as in all such inordinate practises ) there is a secret kinde of murther ; what , if not in the intention of the doer , yet in the condition of the thing done : God is much displeased with these kinde of sins , they are execrable in his sight , pay the conscience home when they are set before us in their true and right colours ; make people unfit for mariage without the great mercy of God ever after . I could wish people to marry on ever so poore termes , rather than to fall into such illicite , darke and abominable practises , which doe grieve the very principals of nature ; say , let the worst come that can , for outward things , it is better to beg than burne in hell ; I will trust in God , I will follow him ; he that feeds the Ravens he will provide ; I will rather bring trouble on the outward man , than on the soule : it is wisdome to look to the soule what ever becomes of the body : whatsoever comes , it cannot bee worse than sinne ; nay , whatsoever it be , it cannot bee bad with us so long as we obey . For howsoever there may bee some difference of Estates in the generall , yet sure it is , that is the best for us in the particular , which God cals us unto , there lyes our peace , our joy , our comfort . 2. With others , and here comes many kindes ; we will begin with the worst first , and that is , Beastiality , forbidden in the Word , and therefore our corrupt nature and originall sin is capable of it , and when once in too too prone unto it . The worst things , when the law of nature is suppressed yeeld strongest delight such as it is ; this must be looked unto , it turnes man into a very beast , makes a man a member of a bruite creature ; a sinne that man would soone fall into , if the Lord shold let sin and Satan alone with us ; what one man doth , that another may possibly doe , wee being all of the same masse and cloth , and that since the law was given , men have run upon this horrible abomination . Stories , and experience , and law , have shewed and doe show ; wherefore by all meanes this soule corruption must be avoided : over familiar usage of any bruite creature is to bee abhorred . And the Iewish Doctors doe charge their novices , by no meanes to feed their eyes with staring on the generation of beasts for feare of the worst . It is a pit , out of which those few that do fall into it do hardly recover : it is like a winter plague , some doe recover , but in comparison of those that perish , a poore few . 2. The next is Sodomy . Iud. v. 7. A going after strange flesh ; not onely strange in the law of God , as in fornication it is , but strange in nature : a sin to which our law of nature hath no great minde unto at first ; but if our corrupt lust , our originall sin bee let out , wee see how it carries too many after this abomination . God would never have forbidden it in the law , but that our nature is subject to it : we see how it did over-run Sodome and Gomorrah ; when it once takes , how doth the sinfull flesh of man runne after it ? Lots daughters were young , fresh , and maides too ; and yet they would not serve , they must have the men . And Ro. 1. they forsooke the naturall use of the women ; therefore it is spoken of such as had wives , else how could it bee said that they forsooke the naturall use of the women : and it is said , that such doe burne or scald , and not only men with men , working that which is unseemely , but women also : when given up to this unnaturall passe , doe as Paul said , change the naturall use into that which is against nature ; that is , so against nature , that posterity , which is natures end , is utterly lost by it : and such as are acquainted with Stories and Poets , know that this sin hath beene too much in many Nations . And many particular persons have doted wonderfully after this preposterous lust , and have taken more bruitish and hellish delight in it , than in those passions which are according to nature . This then must be avoided by all meanes , and all occasions of it warily eschewed ; he sinne is great , it is a corrupting and a rotting of the very rudiments of nature ; & in all things , looke what corrupts , the foundation and principall of things must needs be worst . The punishment was great in that utter overthrow of Sodome . In the Deluge , water from heaven drownds : here , as in their sinne , they had over-turned the law of nature : so , in their punishment , there was an inversion of the course of nature ; for not water , but fire came from heaven and burned them , whose lusts were thus set on fire of hell . It is used as a type of hell , it is a crying sin . The cry of Sodome and Gomorrah is great , Gen. 18. 20. There is no sin but hath a voice ; but this amongst many and above most other sins hath a lowd and a crying voice , it is heard to heaven , it hath a lowd mouth to accuse , which cry , is nothing else but the guilt of conscience ; and the justice of God , the conscience being full of matter , and ready to accuse , and God to heare . As a man through importunity , is drawn to execute justice against his minde , so this sin doth so put God to it , that hee must needs proceed , except we come with hearty repentance ; hee cannot res , nor be just , till hee have sorely and sharpely punished it . The thing I urge then , sith the sin and the guilt is so great , and will make such a noise in the conscience , is , by all meanes to keepe from the sin and from all spice of it , to shun all occasions of it ; to take heed of that which Quintilian puts off in a Schoole-Master ; which is , Nimium est quod intelligitur : and he is so strict this way , that he will not have bigger and lesser youths sit much together . We may see what wrought Sodome to this sin ; Idlenesse , pride , fulnesse of bread , these must be heedfully avoided : and such sins as wee read , Rom. 1. were in the justice of God punished with and by this passion of dishonour : we must be thankfull to God , for the light we have , and in some measure , walke according to the truth wee see . They made God like a foure-footed beast ; and GOD gave them up to a sin , which did abase them into a worse condition than of beasts ; and for such as are unmaried and have not the gift , and by the use of al the meanes cannot get it ; such must know , that it is better to marry than to burne : and if they will rather burne than marry , they are in a foule way to fall into this scalding sin ; which sin if they commit , brings with it a world of misery ; and after when such shall happen to marry , by the just hand of God they are suffered , for a punishment of the former wickednesse , to forsake ( as Paul saith ) the naturall use , and run into that which is unnaturall : and these are most monstrous lusts ; when all is done , by way of preparation & disposition of our hearts and thoughts , against these corruptions ; that which will save us from the staine of these filthy puddles , must be the pure and holy Word of God. Set the Word against the sin , and the sin is laid ; set the Word against Satan in this his tentation , and ●atan cannot abide by it ; Satan 〈◊〉 no more abide the light of 〈◊〉 Word , than an Owle can 〈◊〉 ●●ining of the Sun : say I 〈…〉 doe it , I may not , I 〈◊〉 , it is forbidden in such 〈◊〉 place , and againe , in such a place : It is called , not onely a sinne , but which shewes an height of sinning abomination ; both of them have committed abomination , saith the text . The punishment of it by Gods own Law , was death , no lesse than death , present death ; they shall surely bee put to death , their bloud shall bee upon them : and the law was flat and peremptory , that no Sodomite must bee amongst the sons of Israel : and in that never the like reformation , Iosiah brake downe the houses of the Sodomites which were by the house of the Lord , 2 Kings 23. 7. Asa the father , and Iehosaphat the sonne , had swept away those unclean nests in their dayes : but we see they grew on againe , till Iosiah came and made a ful purgation . These and such other places , show that this sin is strong ●●●den , and severely 〈◊〉 , to which adde the wrath 〈◊〉 God on such in hell , 1 Cor. ● . These are the best medicines that bee ; which being rightly used and applied , doe ever doe the cure . Next , to provide against the worst ; say a man be a sinner in this great wickednesse , yet he must not run away from his father , that will marre all . There be I know degrees in this sinne , but say it bee at the worst , yet there is mercy with God , repentance will make it up againe : it is good to make all hast to returne , sith lasciviousnesse is a sin which useth to seare up the conscience , till the time of reckoning for al comes ; and God doth sometimes after a while shut up his gates of mercy : and then as Chrysostome notes often , though Noah , Iob , Moses , Samuel , and Daniel , shold intercede , it would bee to no purpose . They were men of God , who in their times did by their prayers do great things and compasse marvellous matters for particular persons , for Families , for Countries ; and yet when the glasse is out , and the decree determined is past ; when the time is over wherein God may be found , their prayers for others come in too late ; it is good then to bee at it with the soonest : I meane not that ever it is too late to repent , or that if we repent , we can misse of mercy . No , no , the fountaine stands open , alwayes open in the house of David , for sin and for uncleannesse ; and this unclean person ( as Paul cals him ) if he repent , he shall finde mercy : God forbid we should have such a thought , as though this sin could staine so deepe , that the bloud of Christ could not fetch it out : our meaning is , that whilst the conscience is awake , and we have a faire offer made us , by the Word and Spirit , knocking at our hearts ; it is good wisdome to take Gods offer ; delaies be dangerous , for if we will not know the day of our visitation , God may : and what if in justice he shall refuse to give us to repent ; then let our friends move for us , God will not heare , were they as good at praying as ever Iob , Daniel , Noah , and Samuel were . Let such then who are in this offence , come in by all meanes , in all hast to the Lord ; and when the Angell moves the water , step into this Bath , this Fountaine : know that GOD would never move our hearts to repent and returne , had hee not a meaning to pardon , and to accept : as looke into the 1 Cor. 6. and there we read , that some who were thus sinfull were yet sanctified , were washed , and are now with Christ : and if they , then why not some now ? It is not to the purpose , that they were so before their callings , sith Divines do agree ; that there is no one sinne that a man may commit before his calling ; but should God leave that man to himselfe , to his lust , to Satan , he might , and would , and should , commit the same sin after : neither lies there any reason , why on our repentance , a sin done before is pardoned ; and the same sin if wee repent after , must stand unpardonable : or that a man may repent , of a sin done before ones conversion , and not repent of the same sin after : adde but this , that the sin committed before , is in it selfe greater , than the same sin committed after ; for before it is done with a full swing , saving that perhaps , the law of nature and in-bred modesty , doth at the first make some recoile ; but after calling , there being some seeds at least of grace in the wil , there is some inward opposition made ; it is not done without some saying , nay , in the law of their minde , and so the sin is the lesser . Now if repentance could doe it at first , when the sin was greater ; can wee question , whether repentance doth fetch it off , when the sin is lesser ? Indeed , if no repentance , no healing , no not of the least knowne sin ; but if we repent , all our Divinity lies upon it , that such shall bee pardoned ; and that God hath not peremptorily bound himselfe , to deny repentance unto life to any sinner , except the blasphemer against the Holy Ghost ; is point agreed on , in our Schooles and Pulpits . Indeed , if such as are in this foule fault doe finde , that it workes a stupifying , that it seares , takes away , the inward power of discerning things , that are not convenient , deadens our tast ; if such finde that their inward touch-stone hath now lost its vertue , the danger is a great deale the greater ; because such having little or no feeling of their estate are not as yet in the way to repentance : but if such finde it a fiery dart , burning like any poyson , working a world of troubles in the minde , and a fearefull consternation in the conscience ; then there is the more hope , that true humiliation and mercy is not far off : such have a faculty in them , which will worke out of their feares a desire to be eased ; and if once upon sight of the promises , they conceive hope of mercy , they are in a faire way to repent of their wickednesse : and that God who hath made tender of his mercy to worse than Sodomites , will receive those to favour upon true sorrow for what is past , and stedfast resolution to doe so no more , for the time to come . And here I will leave this uncomfortable argument , wishing all who meane not ( say they do scape hell ) to carry the smoke of this sinne to their graves , to flye from it . Now because I said , that when in committing a sinne the conscience is against it , the sin is the lesse ; I will not conceale , what a late Divine saith ; that the sin is the greater when it is done , when the conscience doth say no : for saith he , if this were any signe of a mans having grace , that in acting his sin , he feeles a moving within , against those sinnes he doth doe : it would follow , that great sinners , aye , all sinners might perswade themselves , that their estate were good , because there is a con-flicting against vices , out of the principles of natures light ; which are in the brests more or lesse of all men living ; that in an unregenerate man , sins against the naturall conscience are the worse even in that respect , because he doth them against his conscience is most true : We must then say , that when the sin is done against the voice of the conscience , sometimes it makes the sinne the lesse , sometimes the worse : If we , take part with the sinne against the conscience , are angry that our conscience would not let us take that fill of Delight , and content in committing the sinne , and are not willing that conscience should say any thing unto us when we have done , here the sin is much the worse , because it was done against conscience : but now if we take part with the voice within , and are heartily sorry that the temptation and our passion meeting together , doe beare downe the power of our conscience , and doe what wee can , to take part with the reluctation , while it , is a doing ; and when it is done , nothing in the world troubles us so much , as that wee did not give way to the act of conscience , and keepe from the sinne ; and doe joyne with our conscience against our lust , and are putting more strength into the power of grace and conscience against another time . In this case when wee take part with the conscience against the sinne , it makes the sinne the lesser , which the ungodly never doe ; but doe joyne with the sinne against the conscience , and for inward combates , there are some in the unregenerate where no grace is ; betwixt originall sinne and other habituall lusts and the Law of Nature , but not with such sinnes , as nothing saith are sinnes , but the Word and Spirit of GOD. In unnaturall Lusts , wee grant there is some strife in some , yea , in most unregenerate men ; but in other more spirituall sinnes , there neither is , nor can bee that civill warre within , because there is not a power of grace to make the resistance : how-ever , the wicked doe take part with Lust , even against the Law and rules of Nature ; which circumstance doth aggravate thei● sinnes : but of the difference betwixt the combate , which is onely in the good , and that combate , which is also in the bad , there is enough and enough said by Divines to Satisfie any man : and in this point , all care must bee used to keepe off unnaturall passions : the sting of conscience is great , the cure is hard , and so much the more difficul●● because , what for the danger , and what for the shame of them , men cannot be easily brought to make their minde knowne to any man ; which gives the greatest advantage to Satan to worke his will upon us : but if any be overtaken , in any hand let him send up to God ; and in case GOD put him off , out with it to some spirituall man , who must and will , and as God shall be pleased to blesse his labours , shall restore him with the Spirit of meekenesse . Next wee are to looke over those which are naturall ; called naturall , because that nature hath an end in them : for though the wrong way in unlawfull lust , yet they tend to the propagation and continuation of mankinde : and first for such as are single , then for such as are married . 1. Such are single ; if God give them by the use of his meanes the gift , let them keepe themselves so , if they be wise : if not , then marry , and so marry , that they attaine a principall end of marriage . Paul gives wise councell to Parents , that they suffer not their Virgins to passe the flower of their youth ; his meaning is , when they have need of , and a minde unto that estate : else hee tels us what is best , and here many of our Gentry are too blame , who keepe not their younger sonnes so much from marriage , but they doe post and thrust their daughters on this estate , albeit they have no minde or need , which is a misery ; as to bee made to eat when one is not an hungred : avoid all extreames , and when God and Nature call , goe on in any hand , and that in time , and not stay till the Lusts of youth , which mariage is to cure , be past : have the house first all on a light fire , and then goe about to quench it ; whereas mariage is ordained to prevent & kill the lusts of youth : and know that if wee bee about to provide for our children ; then in hope that ere long it will be had , children will containe and hold in the better , ( as Chrysostome observes ; ) but in case that they see that we make no hast , take no care , they will marry themselves , or else ease themselves by some such ungodly courses . The counsell then is , to make all good hast to enter them into this estate in fit time ; and in the Interim , to maintaine their naturall modesty , and spirituall chastity all wee can : speake not an immodest word , looke not an immodest looke , use not any light action in their presence . A Roman was degraded for that he did but kisse his own wife before his children ; & the ancient Christian was very curious and dainty this way : their order was , that men and maides sate so at Church , that one did not , nor could not , see one another ; the women-kind had their vailes : And in the East Churches , I am sure Virgins and Maids , were not used to come at mariages ; we cannot doe too much this way ; and many take such liberty before , that after mariage they do rue it all dayes of their lives . Many stay to provide a rich match , till it be too late ; for all the while the streame is dammed up with untempered morter , it doth and will rage the more , and a vent one way or other , it will and must have : and hence wee see , that such as are kept from that estate by a kinde of force , are the worst that way that bee this day in the world ; as your Iesuits , Fryers , & Nuns . It is our corrupt humor , to bee strongest in our passions , where wee are denied ; and a wound bound up & not healed , ranckles worse than if it were open : which made the Apostle to call that Doctrine ( which forbids mairage and gave not the gift ) the Doctrine of devils ; sith it puts a man upon a necessity of sinning a sin , and so foule a sin as uncleannesse , and for want of a naturall streame to run over , into unnaturall practises , which doe carry a man and woman much beyond the line , and put him far and far from God. And this makes way for some complaint against widdowes states , which in some chiefly of the younger sort , must needs prove a practise of devils in the Apostles sense , because it doth thrust some women into a necessity of sinning . The Apostle doth counsel the younger widdowes to marry , to beare children ; else saith he , they will not , onely they may , but they will marry and wax wanton against Christ . All that is said is , that these widdowes may mend it & marry if they will ; but it is hard for women to turne themselves out of house and all , rather than sin : and if they have nothing , who will have them as things goe now . Indeed amongst the Iewes , where they gave money for their wives , this exception would bee of some force ; but now amongst us , where mony makes the match , they may sit and fry long enough , ere any will make suite unto them to marry them , when they must on their mariage bee outed of all . What ever they thinke they may bee able to doe while the husband is alive ; yet when the man is dead , the widdow is in danger to sing another song : we care not much for that wee may and must have , but when it is denied us , and wee are tied from it ; then as in the Gospell , they told it abroad the rather , because Christ bid them tell no body ; so the passions of women will rage the more , because now they must not marry ; and a young widdow will bee lesse able to containe and bee chast then when shee was a Virgin. They urge that it is covenient , they so remaine , to bring up their children ; but a curse is like to follow that condition , wherein is a needs-must sin , and all to breed up children : that estate of life is fittest for a woman to live in to breed up children , wherein she is most free to serve God , and is most of all preserved from sin . And we see widdowes that have children and stand free , will tell you that they marry , to have one to helpe them to bring up their children and the sons will stand in more awe of their father-inlaw than of a woman their mother ; and we doe see , that men doe use to take as great care for their wives former children , as tho they were their owne : and when two have a joint care , it is better than if one only ; and a womans care and power is never the lesse when she hath one in commission with her to help her . A little matter in the taker wold help al to turn a widdows estate into a life ; and it were nothing in the setter to suffer such as they see have or are like to have need to marry . Please God and please all ; I know now and then , a booty comes in to suffer such to marry ; but of all inconveniencies , sinne is the worst , there lies the mischiefe . Many do sin for want of the medicine , and he doth best , who frees his manner most from sin ; neither will they live ever the longer , because they doe marry : the times of men and women are defined by the Lord , longer they cannot live , sooner they shall not dye : I will not deny , but want this way , may and doth in some bodies breed diseases , as both Physitians and Philosophers teaco : but I hope no man hath this in his head , to bar widdowes from their necessary liberty to marry when they will in the Lord , a purpose to kill them up with discontent , or to cast them into any diseases . I would I could perswade men to consider the matter , and make their case their owne ; and then say , whether setting aside all opinion of merit and supererogation , the case of a Nun bee not easier , who is cloistered up from having to be amongst men , than of a widdow in a widdowes estate : whose life is to be up and down in the world , and have much society where men are ; and yet must not bee maried , except some one will come and have her with nothing . Examples of any that have so done are so rare , that in my experience I never knew any . 2. Next when we are to enter our selves and ours into mariage , we must see to the chiefe and the principall end , which is ( as the state of man is since the fall ) to keep a man chast : he that maks mariage to be the meanes in his intention to make him rich , maries in the flesh , and not in the Lord , hee cannot with any face invite the Lord to the wedding ; Mammon , not the Lord , doth lead the Bride to Church ; the Apostle saith , it is not good for a man to touch a woman , but yet saith he , to avoid fornication : he saith not , to pay debts , to get money , to make one rich ; let every man have his owne wife : but to avoid fornication , Matrimony then was ordained , to make men and keepe men chast , and not to make men rich . And we doe finde , that many of those who marry to bee rich , which is their end , and have rich widdowes too ; after mariage , doe attaine neither their owne end , nor Gods : marry , and after are neither rich nor chast ; and then they fall upon mariage , with many heavy complaints and cries , and that if there bee any hell above ground , it is in mariage . We must then be before hand , and marry so seasonably for time , and so wisely & proportionably for age and other convenient circumstances , that it may preserve our chastity . It is too late to bring water when the house is burnt : as soone as the sparkes arise and it begin to grow toward burning , and we see the smoke up , goe to Physick ; there must be no time of lusting , what ever there bee of woing : many complaine of too much trouble in that estate , because they bring sin with them thither : there bee too many who are afraid to marry , but not to sin , and at last , when it is heard , late marry they doe , and rue it all daies of their lives : did we conceive , what the horror of uncleannesse is like to be , and that there is in the sinne of fornication , a staine above other sins , that it makes ones body the member of an harlot ; it doth defile the soule , as in their manner all sins do : it doth defile the body in making it an actor in the sin , as many other sins doth : it doth abuse the body , in making it the member of an harlot , which no other sin but the sin of uncleannesse doth and this will presse hard on the conscience , when time shall serve , that in sinning this sin , the body is thus made the member of a strumpet . 3. When entred into the estate , we must be convinced of the greatnesse and foulnesse of the sin of adultery ; it gives a deadly blow to the 〈◊〉 it selfe ; it is cried out of exceedingly in the Word , it cuts a-sunder the sinews of families ; we must judge of it by the Word , not by the world . Once ( I am sure ) amongst the Papists it was placed among the lesser sinnes , and because too many every where stand guiltie of this sin ; the world hath not a right ●●dgement of this sinne ; it doth corrupt the mind of a man , and takes away the use of the power and faculty of discerning : it brought Salomon the Wise , to run into all idolatry against common sense . And Sampson the strong , ( made Iudge of Israel , by a miracle from the Lord , and therefore no foole , ) though he knew that the harlot would betray him ; yet when he had once tasted of it , hee did so lose his right wits , that for his heart he could not forbeare : we must not then thinke of this sinne as the world doth , but as the LORD doth ; wee see , customs takes away 〈◊〉 and judging exactly of any sin in the very Church it selfe , and that a non after Christ , we find that by reason of use the Christian Gentiles held fornication to be scarce a sin , as we may see in that Synode in the Acts ; and the second Chapter of the Revelations , a tricke of youth it was counted , and is amongst too many , but for a tricke of youth , ye for such tricks , God the just will damne men in hell , unlesse they repent . In 1 Cor. 6. 9 , 10. we reade , that fornicators ( as distinct from adulterers , ) and adulterers , shal not inherit the kingdom of God : and againe , fornicators & adulterers , though men doe not as they should , yet God wil judge . Yea , but say a man lye in the least knowne sinne that is , he must not inherit the kingdome of heaven : and therefore this is no argument to prove these sins to be great , because they keepe out of heaven . But these sins are named above others , to shew that a man cannot be fornicator or adulterer and be in Christ . A common practicer of those sinnes one cannot be , but he must and shall allow them , they are of that nature that they will lord it where they be : but other lesser infirmities a man may practice them commonly , and yet not allow them , and so notwithstanding bee in Christ Iesus . These then be sins , whose ordinary use cannot stand with grace , nor is compatible with ones being in Christ , and by that meanes they are said to barre out of heaven ( over lesser and smaller thoughts ) and thus the argument is good and firme , hence to prove them to be great sins ; what then love cannot doe , let fear doe , for God doth puni●● these sins with a chiefly : see this in Peter , The Lord knoweth how to preserve the unjust to the day of judgement to bee punished but chiefly them that walke after the flesh in the lusts of uncleannesse . Being convinced of the hainousnesse of this crime ; the next is , that the mariage-bed must with all care be preserved in all purity ; the tentation is strong to fornication , stronger to adultery ; for the worser a sin is , the stronger is the impulsion of Originall lust unto it : and Satan is more eager to make men adulterers after , than fornicators before : but here is the difference , that ( as I shewed before ) except a man hath the gift ; hee that will not take Gods medicine and marry , let him doe what he can , use any , use all other meanes , yet he hath no promise it shal do : but when married , use the meanes , and we have a promise , and an assurance that we shall be kept undefiled , let sin and Satan doe their worst . The chiefe and necessary meanes to maintaine conjugall chastitie , is for such to-love one another ; it is not the having , but the loving of a yoake-fellow which doth keepe us cleane and chast . 2. To keepe in with God in other matters : for that man , with whom the Lord is angrie , for some other former matter , shall fall into the hands of a filthy woman . We must not then by lying and living in any other crime , give God cause to give us over unto this sinfull sinne . 3. Such must be chast betwixt themselves ; beware of excesse and defect ; Divines t●ll of excesse , but if there be too much , there may be too little , else what meanes that phrase of S. Paul , lest Satan tempt you for your incontinencie : there must bee quenching , nor provoking of lust ; raging lust is a great enemie to love , and it is raging , and is loth to be contented with one ; and if not with one , then indeed and upon the matter with none . Dalliances are forbidden : First , words and talke full of obscenity betwixt them two is not lawfull , they must not by words corrupt one anothers chastitie : worse than to taint the chastitie of a stanger for that here is , or ought to be most love . What if no body be by , yet God is by , and chastity the honour and honesty of the estate is by . Secondly , the eyes must be pure and chaste ; else the next will be , that the eyes of such will be full of adultery , it crosseth the end of matrimony , which is not to fire , but to extinguish lust . I have read , that it is against the Law of Nature , for one , without necessary cause to see his owne nakednesse ; but what ever credit we give to the judgement of men , we have it in the Word , that Adam and Eve , when there was no living creature by ; the very instinct of nature did teach them to make coverings to hide their nakednesse , from the sight one of another : this I am sure , that the Lord doth use to correct such intemperate couses and practises , with strong and vexing tentations , after strange flesh , this is the ordinary effect of this abuse ; and they who shall avoid such irregular prankes , shall finde a sweet enjoyment one of another , and true affections stirred up with more naturall delight and heavenly content . Isaac . I know , sported with his wife , but it was , no body being by ; and what if it were such , that the King who over-saw all , knew thereby that shee was his wife , yet it was ; in all modesty , for no d●lliance nor sporting , is allowed to a man with another woman : this sporting did discover to an heathen , that hee was her husband , although he gave it out that he was her brother . But it was not of that nature we now treat of , that the Patriarches and Matriarches carried it with all possible modesty in those dayes ; we may see it cleare by the story of Iacob and Leah . Beleeve it , modesty is the best preserver of nuptiall chastity ; mariage is no stale nor cover to any uncleane and base practises ; love doth no unsightly nor unseemely thing . 4. The bed must be sanctified , and kept undefiled by the * Word and Prayer . The Word is as Divines show us , up and downe , a mighty healer of this corruption , and it stands like a strong Tower , against all these base and uncleane lusts . To the Word , there must be Prayer adjoyned , else wee rely too much on the Physick , and it is not like to doe ; and if Physicke workes not right , it makes one worse ; and so here , as we finde none so uncleane as some married people ; God must then be sent for ; to blesse the physick to the soule : other things we know , as eating and drinking must be sanctified by prayer , prayer is then rather and more to bee used here , because the passion is so strong and reason so weake : where reason is in a manner put besides its present use , there I hope prayer hath greatest place ; eating is to take away the naturall passion of hunger , and drinke , of thirst ; yet we are to pray over our meales ; but here the ordinance is to cure sin , to worke on the soule , to heale a strong corruption , which cannot usually bee done without the influence of heaven ; and thence it followes , that wee have cause to pray more in this case , than in eating and drinking : praying , I say , there ought to bee , say by way of supposition , that prayer at meat should take away ones minde to ones meate , why then wee would counsell one to pray for a blessing before-hand : so here , to pray will bring in the blessing of God , which is all in all in spirituall medicines , as this is , being , as I said , to cure the sin of the soule ; prayer will keepe men that they shall not surfet , and so come to a loathing nor fall into a defect , here must be a satisfying , as Salomon sayes , and drinking away our thirst at our owne Cesterne , lest wee hanker after a strange fountaine : prayer will make a man keepe himselfe , from all base and absurd and abusive dalliances ; it will make and keepe the bed undefiled , and encrease love and mutuall affection . Love hath a sure foundation , when it is built not on beauty or wealth , but upon prayer and grace . Satan cannot abide to see men and women in this estate , to live in quiet and love ; and this makes him to use all the art and power hee hath to trouble the waters , to blow up the affections after a wrong object ; for then when such lusts are in , love goes out : he knowes , that the droppings of love will keepe us from such immoderate desires , which makes him to goe all the wayes he can to worke , to fill the head full of surmises and jealousies , the heart full of extravagant lusts , and all to marre the harmony , which ought to be betwixt couples : the house , the towne , is out of quie● , when such are out of love ; all which cals upon such as are married to be as watchfull and carefull , to keepe all right , to remember that it is the convenant of the Lord , that it is not made by man but by the Lord ; all covenants else that are lawfull are a far off , the covenant of the Lord and done in his sight : but here the Lord is a party and God hath a speciall hand in this bargaine ; and he sees , as within book , quite ●hor●w , and is acquainted with all our thoughts a far off ▪ wherefore wee must in thought , in word and in deed , keepe close to the party , the Lord hath bound us unto , and wherein we have entred into bond to the Lord for our faithfulnesse : such then must be a covering to one anothers eyes , else the heart will not stand cleane , and the meanes before prescribed , and other both naturall and morall directions , which wee finde up and downe in Writers , must be used with all care and conscience , and much diligence , and all little enough : our nature is catching this way , and once in , it is not so easie to come off , but rather to runne in this case further and further off , or else grow into discontents , pangs of conscience , terrours of heart , inward gripings ; out of which if wee come the right way , it must bee with much bitternesse , after we have waded first 〈◊〉 a kinde of purgatory : if we never claw off those gripings the , right way then such run into a seared conscience , or which is worse , breake prison and thrust themselves out of this world the quite contrary way . I meane now to grow towards a conclusion , and the rest shall be taken up in some directions . 1. To prevent these Lusts . 2. To helpe against the two effects of these lusts , viz. 1. Horrour of the tentation . 2. The deadly blowes of senselessenesse which they give . First , for such as are young : these are called the lusts of youth ; they are most strong in youth , and come on worst there : because that their affections are strong , their judgements weake , and youth do conceit that they may take some liberty this way , and no man must aske them why they doe so . They must be exhorted to flye the lusts of youth , Timothy was young in age , but old in conditions ; a very true penitentiary , a drinker of water , a very weak crazie body , a great pains-taker , a man fuller of grace than ordinary , being an extraordinarie Officer in the Church ; and yet Paul cals upon him being young 〈◊〉 what , onely to avoid ? No ; what , to runne ? No , but fly from the lusts of youth , make all post-haste away from them . If Timothy , such a chast and chastened peece as he was , had need of such a warning-peece , then all youth have great need , not to come neere the doore of her house , as Salomon doth advise his young Saint . Secondly , such as are old must not crie holy-day , and thinke that no danger lyes this way : alas the day , age will kill no sinne , it is Christ and grace onely that can cure any 〈◊〉 there were a sinne 〈…〉 ; whereof in all , 〈…〉 if this bee found , that age doth kill it in some : such then as are in yeares , must not cast away their weapon , but walke in feare and care this way , yea , though they bee good people . I know the body is then frigid ; and there is not that stirring with that strength : but if Satan come and blow the coales , there will rise a great flame , a mighty burning : an old house will fire quickly , and so will old people , if they let Satan alone . Iob was not young , and married hee was too , when he said , he made a covenant with his eyes , taking bonds of his senses that he would not bee catched with a maid ; and maides are more inductive this way , than such as are married . Iob , not such a man in the whole world againe , a chast man , a married man , one that had children , and now some what in yeares , and yet you see his ●are and circumspection this way . No man must then thinke to walke at large , because hee hath the remedy , and is now growing towards his last declension . Saint Hierome saith , that his face was pale with fasting , that his body was cold , his flesh halfe dead already ; yet he complaines , that in his witheted carcase the flames of lust did boile , and that his minde was inflamed , and even all in a scalding f●●e with fleshly desires , and old hee was also ; and therefore we see in the best men that be , age of it selfe is no priviledge ; none must dare to heare himselfe bold on his age : Satan can helpe an old man and woman to a wanton eye , to a young tooth ; sin is not so much in the act as in the affection , it 〈◊〉 in the root : and GOD will suffer such 〈◊〉 one to fall into burning passions , that by his 〈◊〉 experience he may learne to know , that sinne is properly and immediately in the soule , and the soule growes not old ; that grace , not age , must be the death of sin : now an old man to fall into the passions and lusts of youth is monstrous , and proves almost uncurable . To see an old man covetous , is no such strange sight , but to see him lascivious is a great eye-sore ; as to see an old man to be affected with the Gowte and Stone , the diseases of age is not so much , but to see an old body to bee taken with the diseases of youth , is a strange sight , and proves most dangerous ; as to have the small-pox , the wormes , and other diseases of children ; so in his soule , to finde an old body wantonly given , to be carried away with affections of uncleannesse , which are properly and commonly the lusts of youth , is dangerous : I wish then old people to keepe off , and not to thrust themselves upon the fire , relying too much on their age : yea , say that a man hath passed over his youth , with some freedome this way , and it may be , hath not felt himselfe much given after this veine , yet he were best see that he hang not loose when he comes to yeares , for wee have the confession of a most strict and godly man , Gregory Nazianzen by name , who having in his fresh and younger time , carried a good hand over these lusts , when old and even done , he cries out that hee was haunted and pestered most miserably with them . And David a better man than he , yet it was in the afternoone of his age , that hee fell into adultery . And when Salomon was old , saith the Text , hee doted on an our-landish woman : how comes ●his ? Like enough , because men being young feare themselves , when old , they thinke the worst is past , trust too much to the advantage of the body , lye not in their armour , have not their weapons ready , and then Satan is too hard for them . 2. When old , then men are subject to much spirituall pride , and that perhaps , because they stood so free from this sinne , as though they had beene somewhat in themselves ; and now to cure that spirituall sicknesse , this base tentation is suffered to molest them . 3. If they had beene thus set upon , when hot and young and full of sap , with such strong motions this way , like enough they should and would have sunke and yeelded : and GOD will have such know by their owne feeling , what these lusts meane ; wherefore that they may not receive that hurt by the temptation and impulsion , they have their hands full of them when old and cold , who did scape them , when greene and young . However , I wish both young and old , by all meanes to beware of this Snake . Thirdly , whether they be , or bee not given to this sinne , yet care must be used , to be as much as we can out of the way , when the tentation doth come ; such as are much given to this sinne have cause to looke round about them , because Satan hath such a potent friend in their bosome , hee holds a side and a faction in the hearts of such . This sinne is a sinne which is much drawne out by the temper of the bodie , it holds more of the body than any ; as we see it shewes not it selfe , till the body comes to such an age : it may rather than any be called a bodily sinne ; if then wee finde that by the constitution and graine of the body , as also by sinister education , or otherwise the minde and heart runne much or more than ordinary this way : such must be at it day and night , to keepe the occasion away all they can ; to keep themselves away , not to bee within ( as it were ) when Satan comes , to call in for all the helpe they can , to put the matter into Gods hands , to weaken the corruption , to breake the blow of the tentation , or else mightily to strengthen us ; as knowing that such walke in the midst of dangers , and by care and feare and other meanes , it is brought to passe , that such as have most inclination to uncleannesse , prove the chastest of all . That is not properly chastity , when a man hath no minde at all , but frigidity . If but a little by reason of his temper , he may thanke his body : but when a man feeles raging lusts , and yet by resisting , by chastising his body , by praying , fasting , by following God in the use of his remedies , by begging chastity from heaven , gets power and strength that is the chast man. There is no lust so hotte and violent , but Gods medicines being rightly applied will coole and heale . And now , for such as are not very violent that way , by reason of education , being ever kept under the wing , or of complexion , or because as yet by the providence of God have not beene much tempted ; such are apt to fall , because they doe not suspect themselves , care not to goe armed because they dreame of little or no danger : now here Satan hath great advantage , for bee the inclination this way with the least ; yet if wee beare our selves bold , and Satan bee let to have his way , he will make a mountaine of a mole-hill , and bring men to a miserable passe with scalding affections , let him ( the Devill ) have leave to blow the fire , and then ( in respect of this sin ) the most naturally chast men in the world , shall have cause enough to crie out , O wretched man that I am . Such then as 〈◊〉 no great matter this way , must yet be wise , and keepe watch and ward , not thrust themselves upon the Devils dangers , least they smart for it . 4 Both old and young , single , and married , more or lesse addicted to these passions . All I say , all are to see that they take these caveats . 1 Religious people must take heed one of another . Many when they meet thinke no hurt when they come nigh one another , but are the worse one for another ere they part : it is no hard matter for Sathan to turne religious affections into carnall : we see in the Elements that are Symbolicall and agree in one quality the transmutation is easie , as of water into aire , because both agree in moisture , so here because some men and some women beare a deere affection and love one to another ; there lyes danger , lest Satan cause it to degenerate into fleshly lust . This caveat is in Paul , Rebuke the younger women as Sisters , with all purity , 1 Tim. 5. 2. So that a mortified Timothy had need see to it , that when hee is to rebuke young godly women , he doe it , not with some onely , but with all purity and chastity , for feare of the worst . 2. Care must be had of such as are our kindred in the flesh ; the sin is incest , and being great : our Originall sin , when once the vaile of modestie is downe , and the wall that nature makes broken , then , I say , our corrupt flesh growes even mad after this sin , as in Amnon with Thamar . The change is easie , from naturall love to carnall . Againe , such as are neere in bloud , thinke they may make bold one with another , and many times feare nothing till they are caught , ere they once dreame of it ; and then the world takes no notice to see men and women who are of alliance ( any thing neere ) to toy and sport one with another , to bee together and alone too , which proves but a cloake for most abhominable incest : I could therefore desire such to see to themselvs , and beware of the least motions and occasions of this foule vice . The like for affinity , I propose it to men , not to come to neere the daughters of their wives by a former husband , nor the sisters of their wives , nor women to be too bold with the sons of their husbands by a former wife , nor with the brothers of their husbands , least too much of the affection hee beares to his wife fals on his wives sister . Satan can turne hands here ere wee thinke of it , and make carnall lust out of that love , which we beare to our wives kindred . Ad but this , that the daughter or sister of the wife carries many times the proportion of the wife , and out of that , the divell can suck much poyson ; to draw the man to dote on the sister or daughter of his wife ; as on his wives picture , till it goe so far that all is too little for the sister , nothing but bitternesse left for the wife ; and what tentations of uxoricide and the like , Satan can destill out of these base and monstrous births , I leave it to others to judge . 3. Great heed is to be taken of such as are under our power , as of man-servants and maid-servants , and the rather if they be comely , they are in our way every day , come neere our persons , and Satan useth to tempt on both sides the hedge if hee can . See this in Iosephs Mistris , hee was a servant in the house , gave her no occasion , onely she let her eyes fix on his person , he being a very proper young man and a little and a little , she was overtaken and went so far , that no bonds of modesty could hold her in ; and when Ioseph had got off from her , the Text saith , he came no more where shee was . The occasion must be put a way in al these tentations what ever we doe . Many think they must get the conquest , and yet keepe the occasions by them still : No , Iosephs mistris was to put away Ioseph ; had he beene a better man , a better servant than he was : Satan coozens us out of all cry in this , when he beares us in hand that it is no conquest except we do beat away the tentation , and yet keep the occasion by us : for he knowes that ordinarily , we neither can nor shall get the victory , except we do put away the occasions from us , when it is such a thing , or such a person , as may lawfully be removed : God will not remove the tentation , except we doe remove the occasion ; to pray that it may away , and yet keepe ( Ioseph ) with us , is all one , as though we should hold our finger in the fire , and pray to God it should not burne . It is not enough to say , that the fault is not in Ioseph , hee doth not entice ; for if Satan and corruption entice the mistris to Ioseph by the eye , Ioseph must bee put out of sight , and Ioseph if possibly and lawfully hee may , must remove himselfe too , else in ordinary course the cure will not be done ; and when we have another , and the fire take there too , that person must bee done away also , and so on till at last the conflict will cease , and the victory will come : it is not enough when once caught , to turne the eye away : but the object of the eye must bee out of sight , that it may be out of mind and then when another comes , be before hand , prevent the cunning of Sathan by keeping the eye off . Iob as honest and as chast a man as lived , yet he did make a covenant with his eyes , that hee would not thinke on a maid ; by the course of the letter he shold have said , that hee made a covenant with his eyes , that hee should not looke on a maid ; but in stead of saying looke , hee saith thinke , because ●ooking usually brings thinking , and thinking , worse . A maid hath an inclination in it in one sense , and a cut loafe a covered cup carries strong poyson in it in another sense ; whether maid or maried , hee doth best who binds his eyes from such looking , that he be not overtaken , and when the fire is once in , he doth next best , who puts the object out of sight and out of mind . Some cry out on their eyes , and doth even wish their eyes out , and in this sense they may as well wish their hands off , their feet off , their eares off , and member after member til al were off , this is but to complain of God who made us these mēbers and senses : this is not the way , it doth not please God , and were it as we wish , it would not please us ; for were we blinde , all would bee one as long as the fire is unquenched within , and our passions are suffered to bee up . Wee know what Christ saith , I pray not that thou shouldst take them out of this world , but that thou wouldst sanctifie them through thy truth : so we are not to wish our eyes out , but our sin out ; and to pray him to sanctifie our hearts and eyes by his truth ; and then away out of doores with that which wee ( being led by our lust ) have made the object and occasion , and it will mend and grow better . It is true , that if the object be removed , the tentation for the time may cease , and no victory ; as keepe a Sow from mire in a Meddow , and the Sow wallowes not , take away the Load-stone , and the Iron moves not : here is no reall change , the intention of the minde is not changed , nor the affection of the heart neither . Such have a minde and a desire to the old lust still ; but if a man can remove the occasion of his owne proper motion , not another take it away , but hee himselfe put it away ; not be kept from it , but keepe ones selfe of ones owne will from it ; this is from grace and here is a victory . Vse these and the like means and hold on for a competent time in using of them , and wee shal conquer , the tentation must and will away : Dis-may not , though the conquest come not presently : what ? Give over because the physick doth not heale at once taking ? Be out of heart because all is not done in a day ? It is not so easie to untie a knot in a silken thread ; the conscience is of a fine spinning , and knots knit there , and such as have bin long a knitting too , will not bee undone on a sudden : have patience , give it time and now some and then some , Gods medicines will heale ; and when wee finde the cure done , and wee get some strength of grace , by all meanes remember to be thankefull , lest the tentation come againe , and bring seven worse than its selfe . But what if the ease I finde , be onely , because sin and Satan in skill doe cease to tempt : if so , then our danger remaines , we keepe our weapon about us , wee may know , if it be onely a ceasing to tempt , and the lust is onely for a time asleepe . First , if it bee done without using GODS meanes in Gods feare . Secondly , if we finde that the lust is only left not hated , but if the sinne be hated , then it is more than a bare ceasing from the sinne : for Satan forbearing ; and sinne sleeping cannot bring us to an hatred of the sinne : I speake not onely of a disapproving of the sin , for so a civill man may doe ; and because it did molest us , we may thence be brought to a dislike of it ; but if wee finde that we can hate it , this proves that there is grace in us , a divine nature which is contrary to that lust : and that chastity is now in the place of the tentation , and this cannot come onely from Satans ceasing and forbearing . To cease is but a negative thing , but chastitie is a positive qualitie ; which meere negative ceasing and giving over to solicite and tempt , can never worke in us . Thus when our chast affections are had out of the fire , and we have attained this power by spirituall meanes used , and waiting upon God for the successe . Dispute nor , say , I have gotten the victory , and the God of heaven hath eased mee of the vexation , given mee a chast minde to my content and my comfort : with body and soule both , wee must exceedingly rejoyce in this vertue . It is a grace which doth not onely sanctifie , but grace and beautifie us : all the paint in the world cannot cast such a shining vernish on the very body of a man , as chastitie doth . Thus much to shew the readie way , how to prevent the tentation of lust and uncleannesse . The last of all , is in a word to helpe us out , in case wee doe goe too far , we must take heed of both the extreames . 1. That we doe not run upon the Rocks of Despaire ; there is nothing got by discouragement , during the time of huge and mightie terrors : it may bee wee shall have no minde nor heart to tamper with those lusts againe , but yet for other sinnes , every way worse , worse to God , and worse to us ; we lye all open to them , when we are in great dejection , as Discontent , Distrust , a secret rising against God , Vnthankefulnesse , A finding fault with all that God either saith or doth , No care of the Word , to reckon no other of the Scripture , than of our very Neck-verse , and a world of mischiefes more , which are the greatest sinnes : indeed in these occasions wee are very apt to fall off from Gods mercie , to frie in hellish sorrow : no sins doe so fire the conscience of a man , as these lusts of uncleannesse doe ; they stare in our faces , looke upon our consciences , as it were , with the eyes of so many devils : and in this respect wee must take great heed that wee be not quite out of heart ; when a man is past hope , hee is in his own sense past grace ; and when a man is made a terrour to himselfe , great danger is at hand ; and therefore when frights doe come , and such doe finde themselves too to apt to joyne with the motion to despaire ; looke upon Gods love , beare up in an apprehension and application of his mercie . Looke upon instances in the Word , of better men than wee are , who in the same or the like have seene a good end of all , and are now with the Lord. 2. The other extreame is to grow senselesse , to be past feeling ; wee are apt in these cases to feele too much or too little ; for if our terrours overcome us , wee despaire , if wee overcome them by faith , wee take comfort , if wee put them off by the flesh ; we grow secure , and it is common out of great feares to runne into great want of feeling , and so we finde it in the Apostle , that lasciviousnesse breeds in us a senselesnesse , it feares up the conscience , and such come to be past feeling . To open this , there is a partiall want of feeling , when wee commit sinnes and aile nothing in some particulars . Thus wee finde that otherwise good people , breake out into excesses in buying and selling , doe they care not what in matters of profit and feele nothing ; the conscience sees all , saith nothing , or as good as nothing : one would wonder how men can sell day , ( I speake not against giving day , but selling of it , ) let out their money to use , hoard up corne , directly against the Word of God in the very letter , make up some peeces of workes on the Lords day , are told of it in the ministry , and yet nothing come of it ; why ? Because custome in them and in others hath taken away their feeling : covetousnesse hath made them in most matters of commodity to bee past feeling , yet this is but partiall ; we meane not to say that those allow those sins , for the point is , that though the Word be plaine , yet custome doth so dazle their eyes , that they cannot in the particulars see the right : so David and Salomon did multiply wives against that Text , Deut. 17. 17. The like did the Patriarches for Polygamie . And the beleeving Gentiles saw not single fornication to be more than a thing indifferent , Act. 15. 20. 21 , 25. Rev. 2. 15. 20. Yet this fornication is forbidden in the Word . So great is the force of custome : But should these men meddle halfe so much in forbidden lusts of uncleannesse : oh what pangs rise in their conscience , they feele it with a witnesse : But now the passions of lasciviousnesse , when once men have broken thorow the terrours of it , which usually come first ; then they bring a man to a total senselesnesse to be past feeling , not only in these and the like affections , but in all universally to make conscience of nothing , to commit any sinnes that comes to hand with all greedinesse , devoure any thing , like some stomackes , and be never troubled with it : it is so sensuall a sinne and gives such a blow to the naturall conscience too , that like a sound knocke on the head , it takes away all sense and feeling ; let Satan propose what he will , nothing comes amisse ; for this sinne of uncleannesse fights against both light of nature and grace , and if the naturall conscience speake and wee will not heare , and the spirituall conscience crie , and we will not hearken ; the conscience will grow speechlesse , and speake no more : and hence it is that such as come to a custome in some covetous practises ▪ are past feeling in some things for some time , but such as come to a custome in the lust of uncleannesse are soone made to be past feeling simply and totally , scruple at nothing whatsoever . Sith then the danger is as great as a seared conscience comes to , such as have broken the peace with God , must returne and make all haste to * repentance ; the crie is so great and the sight of it is so odious , and the sense of it is so grievous at first , and so palpable , that we may with the more ease come to repent . It is a sinne that doth convince it selfe to bee a sinne , ( till a man hath lost his judgement and his spirituall taste , ) while it is a doing , the judgement cries shame , and there is little to doe , because our worke lyes in a manner onely with our affection , whereas many passions of anger , and pride , and covetousnesse are such , that the offender is long ere hee can bee brought to see the thing to be a sin , the fact to be a fault . But in pollutions of uncleannesse they are so direct against the principles of reason , and so flat against al shew of Religion , that they carry their conviction in their mouthes , which makes the heart the more ready to entertaine the work of repentance unto life . Iudah repented , David repented , Lot repented , and so did Thamar , and so did others , and they were taken into speciall favour and honour , as we see them upon record in the first of Matthew . Those sinnes which much humble , doe much honour ; none humble more than such base lusts : David died in honour , Mary Magdalen is in great honourin the Church of God ; Christ to comfort and honour her , appeared first and foremost to her , what ever heales the soule heales the name . repentance doth both . The truth of our repentance wil best appeare ; if wee goe away as Iudah did and doe so no more , come not neere the garment spotted with the flesh ; affections of another nature are more apt to bring a relapse than these passions , they leave such a sting and sent behind them , goe away ( but with a smart , ) have such a tast , and are such a base sight that few relapse ; such as are by Gods mercy cured of these diseases , are commonly ever after very chast , Become as children in all purity and chastity : when wee fetch out a great staine , the cloth is after whiter than ordinary , and so after this staining sin is washed away : such must be very holy , passing chast ; beware of the least sparke of sin : this is the meaning of that of Iohn the Baptist , Bring forth fruits meet or worthy of repentance : how worthy of repentance ? It is that when a man hath beene at it in the worke of repentance ; his workes and deeds must afterwards be better than ordinary ; hee must looke like a true penitent , that as a Physitian can judge by the colour of the face that his patient is recovered , so must our workes shine and carry such a lustre and colour with them , that one of skill may read it as written in our faces , that there is amendment of life , that now all is well and sound within . And say by intemperate courses , one have bin the occasion of hastning our owne end before the time . I grant that there is just cause ( as Salomon speakes ) to mourne at the last , when the flesh and the body are consumed , and we are accidentally guilty of hastening our owne death , before the time of Natures Period , but never before the time of Gods councell : mourne here & spare not , but yet not as men without hope , repentance will mend this also . First , hardly one man in a thousand , but one way or other , more or lesse , cuts off some of his dayes . Had it not bin for one thing or other , hee might have lived a day , a yeere longer ; as I thinke is plaine enough in David , who was bed-rid at or about the age his father begat him ; either nature would have lasted , or might have lasted longer in almost all , were it not for some defect , excesse , or default in our selves : and therefore this accusation lies against almost all . Secondly , this is besides a mans intention to give his yeeres to the cruell . The Libidinous intention is to satisfie this sin in the lusts thereof ; in that there is withall a waste of the radicall moysture , and thereby a cutting off of his dayes ; this is by accident only , and a consequent of the thing done , not a thing meant by the door . Thirdly , sith repentance heales the pollution intended by the offender , it is against Religion & reason both , to question whether it will heale the cōsequent consumption not intended . Amen . OF VSURY . Nehemiah 5. 11. Restore to them even th●● 〈◊〉 , their Lands , thei●●●●e-yards , their Olive 〈…〉 and their houses ; also the hundred part of the Money , the Wine , and the Oile , that yee exact of them . THE matter here is a case of Restitution , of Lands , & Monies gotten frō the poore by usury , so our last translation reades it , Ver. 7. The Hebrew is Burden , because usury is a great burthen , and carries an heavy weight with it . The hundred part of the money , is meant either of the yeare & then it is but one in the hundred ; or of the moneth , as some thinke then , it is twelve in the hundred . We see that covetousnesse is rightly tearmed , the roote of all evill , & of al wrongs and evill dealings ; ( besides other sins ) else it could not bee imagined , that in their bondage the Iewes should thus have grated one upon another . The place , the time , the scandall , besides , the expresse law of God , one would have thought , shold have made them forbeare : but a covetous heart cannot hold ; he cares more for money , than all reports of God and man. The next thing of note is , that what comes in by usury ( aswell as by other extortion ) must ordinarily be restored out of hand ( even this day ; ) it is not safe to give the heart of man time in any sin , but of all , not in this wilely sin of covetousnesse : if ever Satan bee a fox and a serpent , it is here ; give him but a space to play , and angle a little with our hearts , with this sin of worldlinesse , & he will quickly catch us with a golden hook . It is great wisdome to be present , the wit of man will distinguish else , and creepe out by one evasion or other ; we are too apt to be pleased with any leafe , and shift to beare our selves in hand that we may lawfully continue in such practises , as feed this greedy humour , this eating Wolfe : doe it then while it is called to day , doe it now , lest our hearts deceive us , and wee deceive our hearts , and so we doe it never . Delayes are ever dangerous , but in nothing like as in getting out of the hands of sin , but of no sin , so as to get out of the snare of this sinne of covetousnesse . The last thing is , that Vsurers are bound by the Law of God to make restitution . What ever comes in this way , comes in at the wrong doore , and it must out againe : If the conscience be not ●eared , it makes it sick againe ; there is paine , there is no quiet , till the conscience take a vomit and up comes all : We use to Saint the man , who doth but give over this golden trade of usury , but the truth is , that such come but halfe way : our repentance is not thorow , our sorrow comes not home , except ( as it is here ) we doe restore . When we leave the practise of usury , we doe not properly leave the sin ( as sin ) except wee restore and turne the stolne dog home againe : when we have not wherwithall , there necessity hath no law . The King of heaven must and will lose & will part with his right , where nothing is to be had , and there the will doth stand for the deed ; but where there is no such answer ( that wee cannot ) but we see that we ought , wee have wherewithall and ( will not ) here I say it is right and reason , that the Lord should make use of his authority , and use us according to law and justice . Now as this act of restitution secures our hearts , so that the bels ring not backwards in our consciences within ; in like manner it makes much for the safety of our estate without : it sets a marke upon our goods , and they are safe thereby under the Kings Seale ; whereas a little of these ill-gotten profits , like fellons goods , endanger all ; a little you know , brings all the rest into the tenure of the Crowne , and all must bee as it were in capite : I am certaine , that a golden wedge will fire all the rest of the stuffe ; and therefore hee that hath been or is an Vsurer , he must leave his usury and make all well by restitution , as hee meanes good to his soule , as he intends safety to his estate ; and it is his happinesse that his sin lies in such a thing , wherein he may make restitution , and lick the parties wronged whole againe : this makes the conscience quiet , helpes us to peace , when as in murders , adulteries , in such and some other the like sins , where there is no place left for restitution ; an hard matter it is , to set such in comfort , when once the conscience fals a complaining : but here , let the conscience accuse at the worst , yet as it is a sinne , godly sorrow makes all well , and as it is a wrong , repaire is made by restoring ; repenting takes up the matter as it is to God , restoring helpes & heales all , as it is to men . The most that can be said is , that the Vsury-taker paies the use willingly : and where a man parts with his money willingly , restitution is not of force . Iudas might have retained the money , with the good content of the Priest , who gave it willingly , yet hee did restore it and was bound to doe it : and were this good Divinity , then a great deale of that which comes in by bribery , and dicery may bee lawfully and comfortably kept . Then I say , that though it bee not against the will of the borrower that the Vsurer keepe the use , yet it should bee : what if hee thinke that to take use be no sin in the Vsurer ? What if he bee not convinced , that the fact of the Vsurer herein is a fault ; in this case , he may be willing , he should keepe it for want of true light and sound judgement : wheras were he aware of what is truth , that the Vsurer had no right to take it , he would withall thinke , that the Vsurer hath no reason to keepe it ; and this kinde of willingnesse is an interpretative unwillingnes . And lastly , I say , that he seemes many times to be willing , because hee cannot tell how to helpe it : the Travellor gives his purse to the theefe , because hee cannot doe otherwise , or at least dares not ; and there is a morall necessity which is of force , to cause a man to pay use , and to shew a contentednesse , that the Vsurer should hold it when he hath it , because of great inconveniencies , in that he else cannot have money to serve his need against another time ; this is a mixt act of willingnesse , which is construed to be naturally , done unwillingly , but willingly accidentally . All this is grounded on the law of God , which makes usury a sin , and a sinne against justice too . Zacheus did offer to restore that which hee did fetch in by forged cavillation , he might like enough have kept it , and no man have thought much of it ; it was gotten by sin and restore he would ; and what the Vsurer takes is his by sinne , and restore he must . The Law , I know , permitted it to the Iewes , to the stranger , what of that ? It followes the rather that it is of it selfe a sin , because permission is of sins , not of duties ; but the thing I say is , there was a law to kill the Canaanite , and yet I hope , that killing was not murther ; no more was that usury to them a sin . The Law doth urge it most , that it be not done to the poore : was it not because the Iewes were then too noble and generous to goe a borrowing , except it were the poorer sort ? What , should the Law then forbid that to bee done by rich men , which most rich men never did ? but after wee have prohibitions , plenty that are indefinite ; we are forbidden , wee must not rob the poore , because hee is poore : good sport for theeves , if therefore it may bee thought to follow , that it is a lawfull matter to rob the rich : neither can the law against usury be thought to be a judiciall law of Moses , for such lawes ( as such ) are knowne only by some intelligence from the bookes of Moses ; but Heathens of all sorts , who never once heard of Moses's writings , have with one voice cryed sinne upon usury , and shame upon Vsurers , Poets , Orators , Historians , Philosophers , all . They have condemned this sin by the instinct and light of nature , and therefore it could not be a politicall law of Moses . Besides , we have it forbidden in the New Testament , whē judicials were out of date ; lend , saith the LORD IESUS , looking for nothing againe . Question is made , whether children bee bound to restore that which their Parents have gotten by use upon use , and left unto them . The negative seemes to bee affirmed by a most holy man ; but my thinkes , reason would that we say , such goods should be restored , though not we , but our predecessors , have gotten them unlawfully ; the saddle is anothers still in equity and conscience , and it ought to bee set on the right horse : meere possession cannot give us a right title to that , which in truth & Coram Deo is anothers . And what if the property be altered , yet that makes nothing against restitution , sith a child is bound ( by the grant of all ) to restore the price now in his hands , of any thing his father first stole , and then turned into money . Restitution is to be in the very kinde if that may bee ; if not , then in that which is answerable and equivalent . The Schooles are divided in setting downe the reason of restitution , one side will have it to be because the Vsurer is a dammage to the borrower : the other sort with whom I joyne , say that it is , because by usury there is no true title ( Iure Divino ) no not in justice , to that which comes in that way ; and ( sith this is the truth ) I conclude and say , that the child is bound to make restitution , because his father hath conveyed that to him which never was his fathers right , and therefore cannot be the sonnes : some cases may free the child , which also would have freed the father , as when it is not in his power , hath not the ability to doe it , and the like ; but in ordinary course it is not his owne , it is anothers , and by that reason he is not to keepe it , but to restore it . Papists teach us , that in case a man be in very necessity when he t●kes use , and makes profit by his money , yet if after this , necessity cease , he is not bound to make restitution when hee hath wherewithall , and this necessity they stretch and will have reach to his estate . A large field for a man to lose his conscience in : for when will a man say that he is not in some necessity , in respect of his estate and condition ; and when will hee bee out of need to beare up his port ? Men will make necessities enough , might this goe for good doctrine . But dangerous it is , and the ground of it is most false : for ( say they ) by the law of nature all things are common , ( mine & thine ) came in after by law positive . Now say they , necessity dispenseth with all positive lawes , and makes the goods of another mine , and mine againe his ; and so they say , that when a man to fill up his necessities , doth gaine by use from another , indeed and in right it is but his owne , because then and in that case all things are common , & no man is after bound to restore that , which when he tooke it , was but his own . Write ( false ) upon these conclusions , for the truth is , that meere necessity of a mans person doth not take away propriety ; in great extremity for a man to take this or that , which is anothers , is to lay hands on that which is not ones owne : what ever it should have beene , had not Adam fallen , I enquire not ; but since Adams fall , there is such a propriety of Meum & Tuum , that no necessity , bee it never so urgent , can dissolve . Tully resolves the case thus , that say a man bee on the point to starve , yet rather than hee should take the least matter from another , he should rather famish , it being better to dye the death , than to violate any man for ones owne cause . Erasmus doth descant on this quid●●y of the Schooles , what ( saith he merrily and truly ) is not theft , theft in case of necessity , nay , though one do it with a minde to make it good again ? say one must lose his life if hee doe not perjure himselfe , and beare false witnesse , doth that necessity make it no sin ? say one by committing adultery without offering violence to the person of the adulteresse , may save his owne life , doth the necessity of saving ones life make adultery lawfull now ? Put the case ( saith he ) that a man must dye or tell a lye , is it not a sinne in this case of necessity to lye ? If then meere personall necessity doth not dispence with these Commandements , Thou shalt not lye , Not beare false witnesse , Not commit adultery : what colour of truth can there bee in this , to affirme that any necessity whatsoever can make that law to be no law , when he saith , Thou shalt not steale . If necessity cannot make an others wife at my command ; no more can necessity make an others goods mine owne . Gods Ten lawes are in the substance of them , the very lawes of nature : and by the Decalogue , there is in all cases of necessity still a propriety of goods ; the argument in Melancthon is firme . The eight Commandement is a naturall law , it stands Iure Divino ; but by the eighth Commandement there is established a distinction between mine and thine , & so it concludes strongly , that propriety of things is not by law positive , but by law Divine and naturall . Moreover if that community of things were a law of nature , it had bin immutable , and al things shold and ought to be common in all times and cases . Neither can any man shew , why the eighth Commandement being a law of nature , should be subject to be dispensed , with by cases of necessity any more than any other , or al the ten Commandements . Al the rest stand firme in the body of thē against all necessities whatsoever and therefore this . Next , we prove our case out of the Word . There is a stealing for need ( saith Salomon , ) but if this be so , that need maks all things common , there can bee no stealing for need , sith in cases of necessity , what ever a man takes to supply his need , he takes but his owne , say they . I am sorry then , that any Protestant should write and print that in this case , necessity taketh away all reason of sinning . This is but to close with Bellarmine , as though now in extreame necessity it were ( alienated ) no longer . The onely objection worth the answering , is from Mat. 12 1. where we read , that the Disciples being an hungred , did pluck and eate the eares of c●rne , and that therefore ( they doing well in it ) it is a lawfull thing to take that which is anothers in case of necessity . The answer is , that this was not done by thē on this ground , because necessity tooke away propriety , but because it was their owne , they tooke by the gift of God , who is the right & chiefe owner of all the creatures in the World. In Deut. 23. 25. God had given them a warrant so to doe in the Land of Canaan , and that things were not then made common by necessity it is plaine , by the words which follow in that very text , ( But thou shalt not move a sickle unto thy neighbours standing corn ; which might have been done without offence to GOD , or wrong to man ; if this were true , which Iesuites teach ; that in point of necessity , not onely in respect of one person , but also in respect of ones condition , nothing is any mans , but all things are every mans : for the case may bee , that a man and his family may be cast upon extreame need , that a sickle put in his neighbours corne , will not supply the hunger of him and his , so much as the plucking the eares of corne did stay the stomacks and the hunger of the Disciples ; and yet I think that it was never held but as a thing forbidden to the Iewes by that law , for a man in never so great necessity to put his sickle in his neighbours corne , and that a Iew was rather to famish than so to doe : which shewes the little truth that is in that assertion , that necessity maks things common amongst men . The Disciples did it , because they had warrant and leave from God , who was the owner of that corne , and the law of God was on their side . And for our times , I doubt not but it is lawfull for one to pluck an apple , or to take an eare or so , of corne and eate it , not only for ones very need , but for ones delight and content . The equity of that judiciall law of Moses , saith somewhat , but my ground is , because a man in such cases hath an implicite and tacite consent ; the owner sometimes is by when we pluck plums and apples or so , and wee never aske him leave though he looke on , and in this case , hee that saith not no , saith yea : and say he be absent , and we know not who is the owner neither : yet I thinke this lawfull , because we have an interpretative consent ; wee have a morall perswasion , that were the owner by , hee would give us leave to pluck an eare , to catch a peare , with heart and good will ; which motion being in the heart of man , doth free him from any theft ; and also wee see it a ( common ) matter : which ordinarinesse of the thing helpes to make this good , that there is in all men a kinde of consent and leave , vertually given to all passengers ; and the like to pluck an eare , an apple , or apples , a plum , a peare , or so : and this is warrant enough if it bee not abused , to save the conscience of a man harmelesse , against that law of God : Thou shalt not steale ; here is no stealing , because here is a kinde of consent of the owner , though not actuall , yet vertuall and implicite : and such a tacite consent is enough , whether the fact be done before the owners face , or behind his back . Againe , if need did make things so far forth common as might satisfie our need ; then where no need is , we sin if we pluck a peare or so : but wee may lawfully doe it onely for delight , so also were this new Divinity right : in case of need , wee might satisfie our soule even against the consent of the owner , he flatly forbidding us ; for in their sense ( who thus teach ) wee take but our owne , all which is false ; wherefore we must rather speake with the truth , and say , that not only for need , but for our very delight in the owners absence ( in case he directly forbid us not ) wee may ( I say ) lawfully pluck an ●are of corne or so , by vertue of a common supposed consent ( intimated in the equity of that law of Moses ) which in such cases doth run thorow the veines of all mankinde . Lastly , I conceive this matter to bee put past al peradventure , by the very law of God once in force amongst the Iewes : commanding the theefe stealing for very need , to make restitution to the forth and fifth , and in a case to the seventh degree ; and if , selling all to his very shirt would not make up the summe , then by law hee was to bee sold and lose his liberty , to make restitution for the principall ( not for the over-plus ) of his theft . Now this Law of God had gone against sense : if need did dispence with propriety , and give a right and title to so much of ones neighbours substance as would serve to satisfie ones want : for I hope , reason it selfe is flat against it , that a man should be thus bound to make restitution for taking that which ( by their Doctrine ) is his owne ; Aye , common understanding it selfe at the first sight is against it , that a man , can be said to steale his owne , can stand bound by Gods law , thus to restore his owne : and therefore to returne home again , I conclude and say , that our main point doth stand free and firme , viz. That albeit in case of need ( as of some Orphans ) a man take use , yet hee is to make restitution : sith usury in the law of God & of conscience , carries a false finger : need is no salve , it onely excuseth á Tanto , neither can the Iesuits or any else make any sound proofe to the contrary . FINIS . Notes, typically marginal, from the original text Notes for div A17936-e150 a 1 Sam. 2. 30. b Mat. 5. 19. Prius actionem posuit mox Doctrinam . Chrysost . Hem. 72. ad Pop. Antioch . c Luke 1. 79. d 1 Tim. 31. Iam. 5. 20. e Mat. 5. 14. f Isa . 55. 2. g Iohn 6. 55. h Luke 10. 18 ▪ i Luke 10 ▪ 20. k Iob 1. 7. 1 Pet. 5. 8. l 2 Tim. 2. 19. m Iob. 10. 29. n vers . 28. o Luke . 22. 31. * Iam. 2. 19. p Matth. 4. 9. * Luke 16. 11. q Heb. 5. 14. r 2 Cor. 12. 7. ſ Ephes . 6. 12. t 1 Cor ▪ 15 ▪ 32. u Ephes . 6. 12. * Ephes . ● . 10. x Prov. 1● . 25. y 2 Cor. 10. 5. z Rom. 16. 23. a 3 Ioh. 2. Notes for div A17936-e560 Cedren . 2 Pet. 1. 4. Rom. 16. 20. Domine , quis vadet l●●ueos isto ●●nultos 〈◊〉 videat istos , & 〈◊〉 vid● iistos , nis● 〈◊〉 illuminaveris ●●mine 〈◊〉 ipse enim pater ten●●●●rum 〈◊〉 queo● sous abscondit . Soliloq . cap. 16. Which goeth under Augustines name , Tome 9. Notes for div A17936-e4200 Diaboli hoc opus est ut faciat ●●ultos potius & corpus , & D●um , & proximum , quam corruptum animum accusare , ne scîli●cet , inventa peccandi cousa a malorum radice liberentur . Chrys . in 1 Cor. 6. Hom. 17. Roff : art . 39. Contra. Luth. Sandf . De Dese : l. 3. Sect. 96. Iude v. 6. Vid. Scot. Collat. 5. Censur . Remonst : in ca. 7. Becan . Sum. part . 2. c. 9. q. 6. concl . 6. Aquin . 2. 2. q. 24 , art . 10. Bradward . Sum. contr . Pelag. l. 2. c. 9. a Phil. 1. 19. 1 Pet. 2. 11. Rom. 7. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Non friglde repugnat . Pro. 20. 27 ▪ Zu●res Opuse . 8. l. 3. c. 4. ●●m . 1. VVard . Grat. Discrim . Summ. part 2. tract . 2. cap. 9. q. 3. & 8. Psal . 45. ● a Voluntate Adae . In sent . Lib. 2. Dist . 41. 4. 2. q. 1. in Resoint , Psal . 51. 5. Aliquid dicitur voluntarium quia estab aliquo potente prohibere , non tamen prohibente , hic primus motus dicitur esse voluntarius . Bonav . l. 2. D. 41. Dub. 3. Semper in tentatione carnis est aliquis consensus . Durand . li. 2. Dist . 21. q. 1. Num. 11. Scot. l 3. Di● 34. Sect. Ad. arg . Absolute nullus vitiose agit , nisi ex deliberatione — Intelligere enim propter quod agit est deliberare , quasi imperceptibiliter deliberat propter promtitudinem in Syllogizando practice . Moulin . Anat . Armin. ca. 8. VVotton on Ioh. pag. 146. Can. relict . part . 4. That which Iames here cals Lust , Paul Rom. 7. 8. names it sin , sin taking occasion by that Commandement . Praeelectio videtur esse maxime propria virtutis : & Iudicare mores magis , quam Actiones , Arist . Eth. l. 2. c. 2. The affirmative of the tenth Commandement is such a contentation with our owne estate , as not to desire ought of our neighbours ; no not for our mony without his free consent : to love our neighbour for degree fully as ones selfe , vid. Sum. of Divin . published by Mr. Downam . lib. 1. c. 14. Hic ( id est precepto 20. ) non prohibetur Ancilla pro usu concubinae & usu voluntatis , quia sic prohibetur prohibitione qua prohibetur concupiscentia carnis , sed quantum ad servilem actum , & usum utilitatis , Azmand De Bello visu tract . 2. cap. 128. vid. Bonav . in 3. Sent. 14. Dub. 1. Inimicos ulcisci potius quam illis reconciliari honestum censetur , Arist . Rhet-lib . 1. cap. 9. Homo saepe non potest apprehendere ver itatem quia illa sequitur quibus est assuetus educa ti enim in scriptis quae inter ipsos magni fiunt . Sic ut prae a more illarum opinionum quibus quispiam innutritus est , ab illis dimoveri nequeat . Rabbi Maimon : More Nevochim . part . 1 ▪ ca. 31. Act. 22. 3. Phil. 3. 56. Confer . c. 8. Dia 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Inest peccatum cum delectatis : regnat si consenseris , August . in Psal . 50. Iam. 1. 26 Gen. 9. 27. Pro. 13. 23 12 11. 28. 19. Pro. 26. 31 Audaciam existimo de bono divini precepti disputare , nec quia bonum est , auscultare debemus , sed quia deus praec epit , Ter●●l de poenit . Aug. Tract . 13. in Ioan. Evang. Deus neminem tentat secundum eam teutationem quae decipit . Deus neminem tentat formaliter loquendo , tentatione ad peccandum . Caiet . in Iacob . 1. vid Twisse Vindic : Grat. l. 2. Criminat . 3. Digress . 2. cap. 5. Ioh 14. 30. Pis● : & Ma●don : in lo●cum . Heb. 9. 14 ▪ Tile● . De malis Angelis . Th. 31 , 32 & de Pro. 24. Bonav . lib. 2. Dist . 8. part . 2. per. totum . Act. 5. 3. 1 Kin. 22. 22. Calvin . Instit . l. 1. c. 14 ▪ Sect. 17. Diabolum potentem ad homines sibi subdendos & in captivitate retinendos non virtus ejus facit , sed humana peccata . Mat. 12. 29 ▪ August . in Psal . 71. Rom. 5. 1. R●m . 7. 20. All c●●e used . Mat. 15. 19. Peccatum non infunditur de novo , sed elicitur & educitur de potentia peccati Originalis . Rom. 5. 12. Aquin. 1. 2. q. 82. a. 4. Scot. 4. Sentent . D. 14. q. 1. Ier. 17. 9. 2 Chro. 21. 1. Mat. 16. 23 2 Thes . 3. 2 Exod. 1. 10 The new King said , Come , let us deale wisely . Yet every oppressor is a soole , Pro. 28. 1● ▪ Isa . 1. 16. Gal. 6. 1. 2 Cor. 3. 5. Ioh. 15. 5. Non ait sine me de●iClius potestis facers : sed ait , sine me nihil potestis facere . Concil . Milevit . cap. 5. Luk. 4. 13. 1 Cor. 10. 13. a 2 Chron. c. 18. b 2 Chron. c. 16. c Mat. 16. 16. d Mat. 16. 22 , 23. Eph. 6. 4. All sins are in a sense against nature , as nature was and should be : these are so called because they are against natures law , as nature is . Vid. Aquin. in Rom. 1. Rom. 1. 26. Vid. Sclater on Rom. p. 170 , 171. Ames Theolog ▪ l. 2. c. 2 ▪ Sect. 15. This law of Nature tho it bee good in it selfe , yet in us it is no part of our Regeneration , nor of our New man. Vid. Twisse Vindie . ● lib. 3. errat 8. Sect. 11. Vid. Scla . o● Rom. 1. v. 31 Gen. 6. 5. Ps . 14 , 1. 3. Contr. Collator : c. 27. Sclat . of Tythes pag. 171 , 172 , 173 , 174. Morton Appeale l. 5 c. 17. Sect. 2. Sclat . of Tythes p. 171 , 172 , 173 , 174. Feild Appendix part 2. Sc. 6. p. 54 ▪ Vid. Harris Serm. on the Covenant . pa. 15. Rom. 1. 17. Deu. 23. 18 The price of a Dog , id est of a Buggerer . Iun. & Deodare in Loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phocil . Psa . 14. 1. Ioh. 8. 44. Homo homini Lupus . 2 King. 8 13. Lev. 18 23 The morall law was indeed given immediately to Moses : but Moses stood as a common father , and was then and there every man representative . Maiemonid in more Nevochim , part 2. c. 33. Adrian the Emperour canonized Antinous his Catamite for a God Spartian . in Adrcano Iulian : in Caesaribus . Tertu . Apol. c. 13. The like did Alexander for his boy Ephestion . Iustin hist . l. 12. Alii morbosi vel ex consuetudine quem-ad modum pilorum evulsiones , & ungnium esus , praeterea vero Carbonum & terrae . Adhaec autem libidin●sorum concubitus cum ma●ibus : aliis enim quidem natura , aliis vero ex consuetudine contingunt utii qui assueti fuerint a pueris . Arist . Eth. l. 7. c. 5. Gen. 19. 8. 9. V. 7. Non solum jure sed natura fiet . Quod dicit mutaverunt naturalem usum ad habentes illum spectat Chrys . in loc . 1 Cor. 6. 1. Rom. 1. 29 Non dicit quoniam , a maverunt aut de●ideraunt sed exarserunt Chrys . in loc . Sueton in Neron . c. 29. Bonav●l . 2. D. 33. a. 2. q. ● . et . 2. Aq●in . in Rom. 1. Lect. 8. Dicuntur passiones , secundum quod proprie passio dicitur , ex eo quod aliud trahi●ur extra ordinem suae naturae , puta cum aqua cale●it , aut cum homo infirmatur . a Ro. 1. 24. Heb. 10. 26. Sclat in Rom. 1. 28. Aquin. in Rom. Lect. 8 Dicitur Reprobus sensus , quo aliquis reprobandum judicium habet de agendis , secundum illud , 2 Tim. 3. Homines mente corrupti , reprobi circa fidem , Cajetan . in Loc. 2 Cor. 5. 13. 5. Vid. Rittez . in Salvian . pag. 10. Artic. 36. Contra. L●ther Quast . 12. in Exod. 4. Cajetan . jentac . 8 , q. 1. De lib. Arbit . Medin . l. 3. de recta in deum fide c. By Dried . de Captiv . cap. 3. vid. Valcut . To. 2. Dis . 8. q. 3. punct . 4. 2. 2. q. 2. art 5. ad 1. Ezek. 10. 2. On Gal. V. 21. 22. Gen. 3. 5. Mar. 14. 38. Gal. 6. 1. Gen. 28. Iam. 4. 10. Deu. 8. 16. 1 Tim. 3. 6. August . in Psa . 58. Caput Omnium peccatorum superbia . Aug. tract . 25. in Ioan. Evang. De Civit. Dei. lib. 5. cap. 12. Lib. 4. in Iulian . c , 3. a Val. Mar. l. 4. 26. Lev. l. 26 b Alexan. vid Plut. in Alex. Ps . 138. 6. Phil. 2. 3. Vere existimemus aliquid occultum esse posse in alio quo no bis superior sit . Aug. 83. Quaest . q. 71 Tentari & in Tentationem non inferri non est malum imo etiam bonum est , hoc enim est probari . Aug. l. 2. de bono persev : c. 6. Non nobis exped it esse sine tentationibus , necro gemus Deum ut non tentemur , sed ut non inducamur in tentationem . Aug in Psa . 73. Greeneham . 1 Cor. 6. 8. 10. 14. 1 Tim. 6. 11. Flye these things . 2 Tim. 2. 22. Flye also youthfull lusts . Libidinem fugiendo superare . Vid. Aug. De honestate mulierum ▪ Eph. 6. 13. Iam. 4. 7. 1 Pet. 5. 9. VVhen Satan seeth his threatnings to be feared , then he terrifies more and more , such as are terrified already Luth. on Gal. Eph. 6. 14. Eph. 6. 16. In Christo tu tentaberis — Si in illo nos tenati sumus , in illo nos Diabolum superamus , Aug. in . Psa . 60. Christus Diabolum vicit & pro te vicit , & tibi vicit , & in te vicit . Aug. in Psa . 49. Rev. 2. 10. Mat. 16. 23. 1 Ioh. 5. 4. Exo. 33. 2. ver . 3. V 4. Deus iratus dioere videtur tu & populus tuus , — alioquin dixisset Tu & populus meus . Aug. Quest . 149. Super Exod. Tom. 4. Psa . 46. 1. Vid. Aug. in Loc. Phi. 4. 13 Lu. 10. 18 Ro. 16. 20. Mat. 23. 37. Aug. in Psa . 62. Iam. 4. 7. Rom. 8. 37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Chro. 20 20. Iohn . ● . 4. Eph. 6. 16. The weapons of our warfare are not carnall , but mighty , how ? Through God. 2 Cor. 10. 4. Iam. 3. 15. Mat. 15. 28. Eph. 3. 20. Sith wee have this in us , that if we did know them we would aske them and doe , do our diligenc to know them . Eph. 6. 16. 1 Pet. 5. 9. Iam. 4 7. Resist the divell and he will flee ● not onely run , but flye . Eph. 6. 14. Iud. 1. 6. Rom. 6. 2. Delectationes carnales nobis illicite multa suggerent , quibus non consentimus sed tamen non consentiendo contendimus , Aug. in Psa . 64. So. Isa . 26 ▪ 16. Prayer is in the Hebr● . called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est a Charme . Psa . 19. 31. Praesumptuosus peccat , non aestimando nimis misericordiam Dei : sed contemnendo justitiam ejus . Aquin. 22. q. 21. a. 2 ad . 2. Scot. l. 4. D. 22. Qua●tum ad aeternam , &c. 2. Factus est omnium reus , &c. Sic Martyr loc . com : part 2. c. 14. Sect. 7. 3. Dispositive , nam ut ais , &c. Vid. Rog : Treat . 6. c. 5. Greg. mor●lw l. 21. c. 9. Eph. 4. 23. The spirit of a thing is the quintessence of it . Marbury thus , the spirit that is the imagination of our minde . Rep. p. 20. 2 Pet. . 2. 1 And this was the last Act that David did before hee tooke his bed . 2 Sam. 24. ● Kin. 1. ● . 2 Sam. 24. 10. 1 Tim. 1. 5 Heb 12. 6. Ps . 22. 1. Ps . 30. 7. Heb. 10. 38 Psa . 143. 4. 10. Psa . 22. 1. Ps . 119. 83 Ps . 22 ▪ 17. Ioh. 20. 29. 1 Ps . 69. 3. 119. 82. 2 Ps . 73. 28. 3. Ps . 109 Ps . 32. 4. Ps . 31. 10. Rom. 4. 18. 1 Rom. 9. 8 2 Gal. 3. 29. Heb. 11. 1. Mat. 5. 4. Medieus quando aegritudine , &c. Aug. in tract . 28. in Evang. Ioan. a Zeph. 18. Isa . 15. Vid. Calv. in Zeph. 1. 8 b Vid. Leges Sumptuarias . Compta & ornata ista co njugum vita nihil differt a Tragaedorum in Scena versantium ornatu , Sic. Arist . O●con . l. 1. c. 4. Cas . Thesau . De con . l. 1. c. 4. Aug. contra Iulian. l. 5. c. 4. Field . l. 3. c. 24. Nec haec quae pa●●ris mala , &c. Aug. in Psa . 102. Damnati blasphemant Deum & in hoc peccant . Aquin. 2. 2. q. 13. 4. 2. Aquin. 2. 2. q. 13. 4. 2. 11 & supplem . 9. 98. a. 6. De ratione poenae , &c. Aquin. 2. 2. q. 94. a. 3. ad . 4. 3. m. Can. Loc. l. 2 c. 4. p. 24. Edit , Colo● . Rom. 1 24 Aug. con . Iulian . l. 5. c. 3. For this same purpose have I raised thee up that I might shew my power in thee . Rom. 9. 17. Ioh. 16. 9 2 Chro. 15. 11. Mat. 19. 11 1 Cor. 7. 7. C. Quid proposuisti . 32. qu. 7. Ambros . in 16. Luc. Necessitas illius crimen tuum . 1 Cor. 7. 37 Mat. 19. 22. Deus utitur Satana , &c. Vasq . 1. d 96 c. 10. 11. 64. Ibid. D. 99. c. 4. n. 22. & . c. 3. n. 9. Can Loc. l. 2. c. 4. ad Arg. 7. Mark. 14 68. Ego Adolescens petieram , &c. Conf. lib. 8. c. 7. Rom. 7. 25 Tentationi carnis nunquam , &c. Durand . l. 2. D. 21. q. 11. 4. Rogers Trea. 4. c. 16 Rule . 4. Ioh. 5. 14 , 15. Perk. Cas . Cons . l. a. c. 7 Bonav . l. 2. D. 11. a. 1. q. 1. ad arg . & . D. 25. q. 4. Vid Aug. de Civ . Dei. l. 1. c. 17. 18. Phi. 2. 13. Rom. 7. 18. Iam. 3. 17. Iam. 1. 5. 2 Tim. 3. 15 On Gal. Psa . 30. 18 1 Cor. 10. 13. Mat. 17. 21. Eph. 6. 17. 2 Cor. 10. 4 Gladius dicitur sermo divinus , &c Chrys . in Mat. Hom. 8. 2 Cor. 4. 4 Heb. 4. 1● . Ideo Iesus omnes has tentationes , &c. Cajetan . in Mat. 4. & Ia●ic● . in L●c. 2 Cor. 10. 4 On Gal. VVier . de praestig . Daemon . l. 5. c. 4 Phi. 2. 16. Heb. 4. 13 , 14. Omnis morbus animae habet in scripturis medicamentum suum , Aug. in Psa . 36. Ioh. 5. 39 De verb. Isaiae , vidi Dominum . Hom. 3. Gen. 2. 17. Gen. 3. 3. Parae . in Gen. 3. 3. Heb. 13. 4. Ch. 5. 16. The way to have our secrets kept , is not to keepe them but to reveale them . Vid. Hook. on Act. 2. 37 p. 243. Pro. 18. 14. Scot. Sent. l. 4. D. 17. q. 1. Aug. Conf. l. 10. c. 3. Ambro. Serm. 2. in Psa . 119. Sozom Hist . l. 7. c. 16. Ad seipsos adhibent medici ; aegroti medicos alios . Arist . polpit l. 3. c. 12. Pro. 11. 13 Epistola non ●rubescit . Cic. epist . l. 5. ep . 12. Lucceio . Percuncta ●orem fugito , nam garrulus idem est . Mor. lib. 1. Epist Pro. 11. 13 Greeneham . Cartw. in Iam. 5. v. 16 Gal. 6. 2. Iam. 5. 16. Heb. 12. 11 Chrys . in Gen 9. hom . 29. Rain . Apol. Thes . Sect. 33. Pro. 23 35 Greeneham . Rom. 7. 22 2 Cor. 4. 8. Sicut hi qui habent inclusam , &c. Orig. in Ps . 31. & . Hier. in Eccl. c. 10. Perk. Estate of a Christian Sect. 16. Pige at sane peccare rursus , &c. Tertull. de poenit . c. 7. Ge. 20. 30. Perk. Conflict of Satan with a strong Christian . Vid Perk. Cas . Consc . lib. 1. c. 11. Sect. 1 pag. 284. Latinae Edit . Prin. perpet . p. 3. 5. Vitia Ferina . Forma dat Nomen & esse . Vid. Can. Relict part . 1. Durand . l. 4. D. 17. q. 4. n. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mat. 27. 5 Scot. 3. Sent D. 3. q. r. Sect. Dicitur communiter . Luk. 7. 47. Iude v. 4. Iam. 4. 6. Praefat. Tom. 1. German . Mar. 8. 34. 2 Cor. 12. 7. He. 11. 35 Tortured , not accepting deliverance . 1 Cor. 4. 15. Chrys . de poenit . hom . 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vid. Bud. in Comment . Nihil sic probat spiritualem virum , &c. Aug. in Gal. 6. Rom. 12. 15. Multi homines cum a somno , &c. Aug. in Gal. 6. Gal. 6. 14. Habeat aliquis sanum olfactum animae sentit quomodo puteant peccata . Aug. in Psa . 38. 5. Luk. 4. 13. Philem. 9 Ferus . in Iob. 3. Serm 18. Lib. 2. D. 6. q. 4. Paat . 1. q. 114. art . 5. Notes for div A17936-e12910 Part II. Gen. 4. 13. Frangere dum met●it , &c. Mar. Apoph . 111. 2 Tim. 6. 12. Greeneham . Arist . Eth. l. 7. c. 6. Cum quisque Legem viribus suis , &c. Aug. Expos . proposit . ex Epist . ad Rom. 2 Cor. 12. 9. Aug. in . Psa . 31. 1 Cor 5. 1 Gal. 20. Animus qui multorum scelerum sibi conscius est , &c. Chrys . in 1 Cor. 6. Hom 17. C. 1. v. 13. Perk. Of imaginat . cap. 3. Calvin . Inst . l. 1. c. 3. Sect. 1. Clem. Alex. in Protreptico . Dici frequenter audimns O Deus . Cyprian . de Idol . vanit . Molin . D● cognit . Dei. p. 7. Psa . 10. 4. Tit. 1. 16. 2 Pet. 2. 1. 2 Tim. 3. 5 Mala & impia corsuetudo , &c. Cie . de Nat. Deor. l. 1. Iob. 2. 9. Mal. 1. 2. Deus optimus , maximus ; optimus , is before maximus . Vid. Molin . De Cognit . Dei. p. 25. 1 Tim. 1. 13. Act. 26. 11 Quo in loco a facinore abhorrebit , &c. Arist . Rhet. l. 1. c. 14. Esta bonus miles , &c. Iuven. Sat. 8 1 Tim. 1. 10. Lev. 19. 12 1 Tim. 2. 14. Eccl. 9. 2. 1 Sam. 14. 26. Ier. 10. 2. 1 Sam. 20. 15 , 16. Psa . 32. 5. Ier. 3. 12. Pro. 28. 13 Ezek. 18. Abbots ans . to Bishop . c. 1. Sect. 1. p. 995. Bonav . l. 4. D. 38. a. 1. q. 1. Resol . Fractio voti est quaedam Infidelitatis species . Aquin. 2. 2. q. 88. 3. c. Ps . 110. 3. Ps . 51. 12. Aquin. 22. q. 88. On Gal. Greentham on Psa . 119. v. 106. Quod licet ingratum est &c. Ovid Amor. lib. 2. Vid. Aquin. 2. 2. q. 35. a. 1 ad 4. Becan . Sum. tom . 2. tract . 2. c. 5. q. 5. Sect. 6. Gen. 28. 20 , 21 , 22. Gen. 32. 10 Gen. 33. Gen. 34. Gen. 34. 30 Gen. 25. 1. Non sitis p●gri ad vovendum : &c. Aug. in Psa . 75. Ps . 76. 11. Luk. 15. 7. Ma. 18. 12. Isa . 38. 3. Respicere nihilo facilius est , &c. Arist . Polit. l. 4. c. 1. 1 Kin. 11. 4. 15. 3. Eph. 2. 12. So Rom. 2 15. Paul saith , not that the Gospell , but that the worke● of the Law is written in our heart . 1 Tim. 3. 16. Mat. 11. 25. 1 Cor. 1. 20. 23. Mat. 16. 17. 1 Cor. 1. 20. 1 Cor. 3. 18. Pro. 30. 17 ▪ Mat. 15. 4 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 9. 1. Mat. 15. 2. Mar. 7. 2. Ioh. 16. 2. 1 Ioh. 3. 20 ▪ Spirituall sins are not so base , as carnall sins : 1. Because they are not so common to us with Beasts . 2. Because they do not so take away the naturall use of reason . Aquin. 2. 2. q. 144. a. 2. ad . 4. m & q 142. a. 4. 0. Gen. 4. 7. Arist . Rhet. 2. c. 6. Aqui. 2. 2. q. 144. a. 2. Gen. 3. 7. Luk. 18. 13 Ps . 40. 12. Aquin. 2. 2. q. 144. ● . 2. ad ult . Furem odio habet & Sycophantam quisque Arist . Rhet. 1. c. 4. Luk. 15. 8. Eph. 4. 18. Luk. 15. 17 2 Sa. 12. 7. Ps . 32 , 4 , 5. The cure in repentance ▪ Quis homicida desperetsi in spem redditus est , &c. Aug. tract . 28. in Ioan. Evan. 1 Ioh. 3. 15. Mat. 5. 21 , 22. 1 Ioh. 3. 12. Mat. 27. 18 Ex. 14. 13 Mat. 4. 6. Ps . 119. 62 Eph. 6. 13 , 14. 1 Cor. 7. 29 Rom. 1. 16 1 King. 18 28. Givitas eum qui se ipsum necaverit mulctat . &c. Arist . Eth. l. 5. c. 11. Inter pontem & fontem miserecordia Domini . Cupidi●as si solum dixerit , &c. Arist . Eth. l. 7. c. 6. So Ioh. 8. 4. Taken in adultery in the very act . The word translated act is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Id est , in the theft , perhaps to intimate the great theft which is in adultery . Mat. 12. 43 2 Pet. 2. 10 2 Pet. 2. 14 Vt merere , alvum leva . re , liberis operam dare . vid. Cic. Offic. l. 1. Pro. 5. 11. 7. 26. 31. 3 1 Pet. 2. 11. Pro. 9. 7. Pro. 6. 33. 1 Thes . 4. 3. 1 Pet. 2. 11 Aeschines Temar . chum a concione arcendum , &c. Vid. Navar. Manual . c. n. 6. So Paul , 1 Cor. 6. 18. Aggravates Fornication for that it is against our owne body . Vid. Erasm . Paraph. in 1 Cor. 6. 18. Vid. Gen. 38 ver . 9. Quisquis affectus illos frenare non potest , &c. Lact. l. 6. c. 23. Lev. 18. 23 20. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phocil . Praeceperunt nobis sapientes nostri , &c. Maiemon . More nevoch . par . 3. cap. 49. Lev. 18. 22 So Iudg. 19. 22. They would rather do wickednesse on the man , than commit folly with the old mans daughter , a Virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phocil . Arist . in pol lib. 2. c. 9. & Euseb . De prepar . Evan . l. 6. Athaen . l. 13 Erat justa quaedam retributio his qui naturae subverterant leges , &c. Chrys . Ser. de Adam . Sadomitis . See the phrase Luk. 17. 29. It rained , fire and brimstone , ( not water . ) Grandis peccatorum clamor est , &c Salvian . de Guber . Dei l. 1. Miserecordia mea suadet ut parcam , &c. Salvian . Ib. O fuge te tenerae pue●orum credere turbae : Nam causam justi , semper amo ris habent . Tibull : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quae qua●ti sint criminis , &c. Salvian de Guber . Dei. l. 6. 1 Cor. 7. 9. Luk. 17. 27. In the daies of Noah , saith the Text , They did eate , they drank . &c. But ver . 28. we read , That in the daies of Lot they did eate , they dranke , &c. It is not ●aid ( they maried ) in Lots dayes . Lev. 20. 13 Lev. 18. 22 Lev. 20. 13 Deu. 23. 17 1 Kin. 20. 12. 2 Kin. 22. ● . Eph. 4. 19. Ser. Ne desperamus si in bene operando tardi sumus . Et Hom. 1. m. 1 Thess . 1. Ier. 15. 1. Ezek. 14. 14 Zach. 13. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 7. 23 Isa . 1. 10. Isay 30. 21 Vnderstand all this of a conscience sanctified . So Paul stiles them , 2 Cor. 7. 1. Dow● . VVarf . p. 4. l. 2. c. 8. Sect. 3. Gal. 6. 1. 1 Cor. 7. 36 In 1 Thes . c. 4. Hom. 5. & in Gen. 35. Hom. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phocil Turpe habitum erat , &c. Alex. Geneal . l. 4. c. 20. Philo. De vit . contemt . Aug. de Civ . Dei. l. 2. c. 28. Chrys . Hom 74. in Mat. Neceph . in vit . Chrys . Durant . de rit . Eccl. l. 1. c. 18. Regius Orat. Christ l. 1. c. 3. Chrys . in Coloss . 4. Hom. 12. Viduis , 1 Cor. 7. 8. Sic vocat muli●res nuptas , &c. Parae , in 1 Cor. 7 , 8 , 9. 1 Tim. 5. 14. 1 Tim. 5. 11. v. 2. Si qui impediti sunt ex nuptiis . &c. Chrys . in Hebr. Hom. 7. 1 Cor. 6. 15 Cap. Et● Clerici extra de judiciis , &c. Iac. Cujacius reprehendit in recit . posthumus ad . c. 4. 〈◊〉 clerici . Neh. 13. 2. Iudg. 16. Aliquid est dandum adolescentibus . Object . Sol. One act doth not ever denominate . 2 Pet. 2. 9 , 10. Eccl. 7. 26. Pro. 22. 14. 1 Cor. 7. 9. 2 Pet. 2. 14. Gen. 29. 25 Modestie keepes the key of Chastitie . Quod unum habebant in malis bonum , perdunt peccandi Verecundiam . Senec. de vit . Beata , cap. 12. Peribit ille cui periit pudor . Plau. in Bacch . Erubuit salv●res , Terent . Moderator cupiditatis est pudor . Cic. de Fin. l. 2. * 1 Tim. 4. 5 Pro. 5. 19. Ver. 15. Heb. 13. 4. Pro. 2. 17. Gen. 22. 26 2 Tim. 2. 22 Pro. 5. 8. Iob 31. ● . Iob 1. 8. Arist . de A●im . l. 1. c. 5. Turpe est cum aetate senueris , & defluxeris , libidinem tamen minime consenuisse . Na● . orat . 40. p. 648. Edit . ●aris . Turpe sen●lis amor . Petrarch . Epist . l. 5. Epist . 9. In Carmin . De rebus suis & de Calamit ani●● suae . 2 Sam. 11. 1 Kin. 11. 3 , 4 Neh. 13. 26. Gen. 39. 6. Gen. 39. 10w To venture on the occasion shewes there is in the heart an implicite consent to the sin , tho for the present we seem to feele the contrary . Iob 31. 1. Ioh. 17. 15. 1 Thes . 4. 4. Biblida quid refer●● ? Ovid. de Arte. Eph. 4. 13. Pro. 11. 36 * 2 Cor. 12. 21. Mat. 28. 9. Gen. 38. 26 Iud. v. 13 Mat. 3. 8. Opus Imperf . in c. 3. Mat. Hom. 3. Pro. 11. 5. Pro. 5. 9. Notes for div A17936-e18360 Vulg. & Vatabl . Vsura Geneva . Burdens , Their note is , you presse them with usury . Deodate . Gravezze His note is Le usure . Exod. 22. 25 Thou shalt not bee to him as an Vsurer Heb. Iam. 1. 26. Quid dicam de usuris quas etiam ipsae leges & judices reddi jubent . August . ep . 54. Decret . Caus . 13. q. 4. c. 11. Iob. 20. 15. Iosh . 7. 11. 24 , 25 If I have received any bribe , I will restore it , 1 Sam. 12. 3. Arist . Eth. l. 3. c. 1. Neither is there any one place giving leave to a Iew , to hire his money out to a rich foe , only to ( the Stranger . ) Luk. 6. 35. Neque enim tu eris obnoxius , quae pater quesivit iniquo forte compendio : e●si enim quae habes ex rapina collecta sunt , non tu tamen ca rapuisti . Chrys in 1 Tom. cap. 4. Hom. 12. E. contra Navarr . Manual . c. 17. n. 270. & seq . Vid. Greg. de Val. Tom 3. Dis . 5. q. 21 p●n . 3. Iure divino omnia sunt communia : &c. Aquin. 2 2 q 66. a. 7. Lumb . Sent. 14. D. 15. Ferenda est magis omnis necessitas quam perpetranda est aliqua iniquitas , Tamen aliud est de necessitate Peccare aliliud in abundantia ▪ pauper men dicus fur●um facit , ex ●macie pro●essit iniqui●as . Aug. in Psa . 73. Porsitan quispiam ●ixerit , non●●e igitur sa●iens , &c. Offic. lib. 3. Colloq . in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antiochus Seleuci filius , contrahendis incestis cum noverca nuptiis egra vissimo evásit morbo . Appian : de Bell ▪ Syriac Plut : vita Demetr . Quaest . a Paulo Ebero propos . Georgio Mullero an 1552. Vid. Sclat . in 2 Thess . c. 3. v. 12. Pro. 6. 30. And the law did count it to be done for need , though a man were able to make fourefold restitution . Ames de consc : l. 5. c. 1. Sect. 17. De matrim . lib. 1. c. 27. Exod. 22. 1. 2 Sam. 126. Pr. 6. 30 , 31. Deodate Annotat. on Pro. 6. 30 , 31. Ainsw . on Exod. 22. 3. 
A12198	----	The soules conflict with it selfe, and victory over it self by faith a treatise of the inward disquietments of distressed spirits, with comfortable remedies to establish them / by R. Sibbs ... Sibbes, Richard, 1577-1635. 1635 Approx. 732 KB of XML-encoded text transcribed from 309 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A12198 STC 22508.5 ESTC S95203 21348469 ocm 21348469 23925 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12198) Transcribed from: (Early English Books Online ; image set 23925) Images scanned from microfilm: (Early English books, 1475-1640 ; 1715:4) The soules conflict with it selfe, and victory over it self by faith a treatise of the inward disquietments of distressed spirits, with comfortable remedies to establish them / by R. Sibbs ... Sibbes, Richard, 1577-1635. The second edition. [28], 572 [i.e. 574], [14] p. Printed by M.F. for R. Dawlman at the Brazen serpent in Pauls-churchyard, London : 1635. Title in ornamental border. Signatures: A⁸ B⁸(B2+ X⁴) C-2P⁸. Numbers 27 and 28 repeated in pagination. Includes index. Includes marginal notes. Imperfect: tightly bound and stained with slight loss of print. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Theology, Doctrinal -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2003-03 Olivia Bottum Sampled and proofread 2003-03 Olivia Bottum Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion THE SOVLES CONFLICT with it selfe , AND VICTORY over it self by Faith. A Treatise of the inward disquietments of distressed spirits , with comfortable remedies to establish them . Returne unto thy rest O my soule , for the Lord hath dealt bountifully with thee . By R. Sibbs D. D. Master of Katherine Hall in Cambridge , and Preacher of Grayes Inne London . The Second Edition . LONDON Printed by M. F. for R. Dawlman at the Brazen Serpent in Pauls Churchyard . 1635. TO THE RIGHT WORSHIP FVLL Sir IOHN BANKES Knight , the Kings Majesties Attourney Generall , Sir EDWARD MOSELY Knight , his Majesties Attourney of the Duchie , Sir WILLIAM DENNY , Knight , one of the Kings learned Counsell , Sir DVDLY DIGGES , Knight , one of the Masters of the Chauncery , And the rest of the Worshipfull Readers and Benchers , with the Auncients , Barresters , Students , and all others belonging to the Honourable Societie of Grayes Inne : R. SIBBS Dedicateth these Sermons Preached amongst them , in testimony of his due Observance , and desire of their spirituall and eternall good . TO THE CHRISTIAN READER . THere be two sorts of people alwaies in the visible Church . One that Satan keepes under with false peace , whose life is nothing but a diversion to pre sent contentments , and a running away from God and their owne hearts , which they know can speake no good unto them ; these speake peace to themselves , but God speakes none . Such have nothing to doe with this Scripture ; the way for these men to enjoy comfort , is to be soundly troubled . True peace arises from knowing the worst first , & then our freedome from it . It is a miserable peace that riseth from ignorance of evill . The Angell troubled the waters , and then cured those that stept in . It is Christs manner , to trouble our soules first , and then to come with healing in his wings . But there is another sort of people , who being drawen out of Satans kingdome , and within the Covenant of grace , whom Satan labours to unsettle and disquiet : being the God of the world , he is vexed to see men in the world , walke above the world . Since he cannot hinder their estate , he will trouble their peace , and dampe their spirits , and cut a sunder the sinewes of all their endeavours . These should take themselves to taske as David doth here , and labour to maintain their portion , and the glory of a Christian profession . For whatsoever is in God or comes from God , is for their comfort . Him selfe is the God of comfort ; his Spirit most knowne by that office . Our blessed Saviour was so carefull that his Disciples should not be too much deiected , that he forgat his own bitter passion to comfort them , whom yet he knew would all forsake him : Let not your hearts be troubled saith he . And his owne soule was troubled to death , that we should not be troubled : whatsoever is written is written for this end ; every article of faith hath a speciall influence in comforting a beleeving soule . They are not onely food , but cordials : Yea he put himselfe to his Oath , that we might not onely have Consolation but strong Consolation . The Sacraments seale unto us all the comforts wee have by the death of Christ ; the exercise of Religion , as Prayer , Hearing , Reading , &c. is that our joy may be full : the Communion of Saints is chiefly ordained to comfort the feeble minded , and to strengthen the weake . Gods government of his Church tends to this . Why doth hee sweeten our pilgrimage , and let us see so many comfortable dayes in the world , but that we should serve him with cheerefull and good hearts ? As for crosses , he doth but cast us downe , to raise us up , and empty us that hee may fill us , and melt us , that we may bee vessels of glory , loving us as well in the furnace , as when we are out , and standing by us all the while . We are troubled , but not distressed ; perplexed , but not in despaire ; persecuted , but not forsaken . If wee consider from what fatherly love afflictions come , how they are not only moderated , but sweetned and sanctified in the issue to us , how can it but minister matter of comfort in the greatest seeming discōforts ? How then can we let the reines of our affections loose to sorow without being injurious to God and his providence ? as if wee would teach him how to govern his Church ? What unthankfulnesse is it to forget our consolation , and to looke only upon matter of grievance : to thinke so much upon two or three crosses as to forget a hundred blessings ? To suck poyson out of that , from which we should suck honey ? What folly is it to straighten and darken our owne spirits ? And indispose our selves for doing or taking good ? A limbe out of ioynt can doe nothing without deformity and paine ; deiection takes off the wheeles of the soule . Of all other , Satan hath most advantage of discontented persons , as most agreeable to his disposition , being the most discontented creature under heaven ; He hammers all his darke plots in their braines . The discontentment of the Israelires in the wildernesse , provoked God to sweare , that they should never enter into his rest . There is another spirit in my servant Caleb saith God ; the spirit of Gods people is an incourageing spirit . Wisdome teaches them if they feele any grievances to conceale them from others that are weaker , least they b●… disheartned . God threatens it as a curse to give a trembling heart and sorrow of minde ; whereas on the contrary joy is as oyle to the soule , it makes duties come off cheerefully and sweetly from our selves , gratiously to others , and acceptably to God. A Prince cannot indure it in his subiects , nor a Father in his children to be lowring at their presence . Such usually have stollen waters to delight themselves in . How many are there that upon the disgrace that followes Religion , are frighted from it ? But what are discouragements , to the incouragements Religion brings with it ? which are such as the very Angels themselves admire at . Religion indeede brings crosses with it , but then it brings comforts above those crosses . What a dishonour is it to Religion to conceive that God will not maintaine and honour his followers ? as if his service were not the best service ; what a shame is it for an heire of heaven to be cast downe for every pety losse and crosse : To bee afraid of a man whose breath is in his nostrils , in not standing to a good cause , when we are sure God will stand by us , assisting and comforting us , whose presence is able to make the greatest torments sweete . My discourse tends not to take men off from all griefe and mourning ; Light for the righteous is sowen in sorrow : Our state of absence from the Lord , and living here in a vail of teares , our daily infirmities , and our sympathy with others , requires it ; and where most grace is there is most sensibleness , as in Christ. But we must distinguish between griefe and that fullennesse and deiection of spirit , which is with a repining and taking off from duty ; when Joshua was overmuch cast down at Israels turning their backs before their enemies , God reproves him , Get thee up Joshua , why liest thou upon thy face ? Some would have men after the committing of grosse sinne to be presently comfortable , and beleeve without humbling themselves at all ; indeed when we ore once in Christ , we ought not to question our state in him , and if we doe , it comes not from the spirit : But yet a guilty conscience will be clamorous and full of obiections , & God will not speake peace unto it till it be humbled . God will let his best children know what it is to be too bold with sinne , as we see in David and Peter , who felt no peace till they had renued their repentance : The way to reioyce with joy unspeakable and glorious , is to stirre up fighs that cannot be uttered . And it is so farre , that the knowledge of our state in grace should not humble us , that very ingenuity cōsidering Gods love to us , out of the nature of the thing it self workes sorrow and shame in us , to offend his Maiesty . One maine stop that hinders Christians from reioycing , is , that they give themselves too much liberty to question their grounds of comfort and interest in the promises . This is wonderfull cōfortable say they , but what is it to me ? the promise belōgs not to me . This ariseth from want of giving all diligence to make their calling sure to themselves . In watchfulnesse and diligence we sooner meet with comfort thē in idle complaining . Our care therefore should be to get sound evidence of a good estate , and then likewise to keepe our evidence cleare ; wherein we are not to hearken to our own feares and doubts , or the suggestion of our enemy , who studies to falsifie our evidence : but to the Word , and our owne consciences inlightned by the spirit : and then it is pride and pettishnesse to stand out against comfort to themselves . Christians should studie to corroberate their title : We are never more in heaven , before we come thither , then when wee can read our evidences : It makes us converse much with God , it sweetens all conditions , and makes us willing to doe and suffer any thing . It makes us have comfortable and honourable thoughts of our selves , as too good for the service of any base lust , and brings confidence in God both in life and death . But what if our condition be so darke , that we cannot reade our evidence at all ? Here looke up to Gods infinite mercy in Christ , as we did at the first when we found no goodnesse in our selves , and that is the way to recover whatsoever we thinke wee have lost . By honouring Gods mercy in Christ , we come to have the Spirit of Christ ; therefore when the waters of sanctification are troubled and muddy , let us runne to the witnesse of blood . God seemes to walke sometimes contrary to himselfe ; he seemes to discourage , when secretly he doth incourage , as the woman of Canaan ; but faith can finde out these wayes of God , and untie th●…se knots , by looking to the free promise and mercifull nature of God. Let our sottish and rebellious flesh murmure as much as it will , who art thou ? and what is thy worth ? Yet a Christian knowes whom hee beleeves . Faith hath learned to set God against all . Againe , we must goe on to adde grace to grace . A growing and fruitfull Christian , is alwayes a comfortable Christian ; the oyle of grace brings forth the oyle of gladnesse . Christ is first a King of righteousnesse , and then a King of peace ; the righteousnesse that hee workes by his Spirit brings a peace of sanctification , whereby though we are not freed from sinne , yet we are enabled to combate with it , & to get the victory over it . Some degree of comfort followes every good action , as heate accompanies fire , and as beames and influences issue from the Sunne ; which is so true , that very Heathens upon the discharge of a good conscience , have found comfort and peace answerable ; this is a reward before our reward . Another thing that hinders the comfort of Christians is , that they forget what a gratious and mercifull covenant they live under , wherein , the perfection that is required is to be found in Christ. Perfection in us is sincerity : What is the end of faith but to bring us to Christ ? Now imperfect faith , if sincere , knits to Christ , in whom our perfection lies . Gods designe in the covenant of grace , is to exalt the riches of his mercy , above all sinne and unworthinesse of man ; and wee yeeld him more glory of his mercy by beleeving , then it would be to his Iustice to destroy us . If we were perfect in our selves , we should not honour him so much , as when we labour to bee found in Christ , having his righteousnesse upon us . There is no one portion of Scripture oftner used to fetch up drooping spirits then this , Why art thou cast downe oh my soule ? it is figurative , and full of Rhetorique , and all little enough to perswade the perplexed soule , quietly to trust in God ; which without this retiring into our selves and checking our hearts , wil never be brought to passe . Chrysostome brings in a man loaden with troubles , comming into the Church , where when he heard this passage read , he presently recovered himselfe , and becomes another man. As David therefore did acquaint himselfe with this forme of dealing with his soule , so let us , demanding a reason of our selves Why wee are cast downe ; which will at least checke and put a stoppe to the distresse , and make us fit to consider more solid grounds of true comfort . Of necessity the soule must bee somthing calmed and staid before it can be comforted . Whilest the humours of the body rage in a great distemper , there is no giving of physicke : So when the soule gives way to passion , it is unfit to entertaine any counsell , therefore it must be stilled by degrees , that it may heare reason ; and sometimes it is fitter to be moved with ordinary reason , ( as being more familiar unto it ) then with higher reasons fetcht from our supernaturall condition in Christ , as from the condition of mans nature subject to changes , from the uncomelinesse of yeelding to passion for that , which it is not in our power to mend , &c. these and such like reasons have some use to stay the fit for a while , but they leave the coar untouched which is sinne , the trouble of all troubles . Yet when such considerations are made spirituall by faith on higher grounds , they have some operation upon the soule , as the influence of the Moone having the stronger influence of the Sun mingled with it , becomes more effectuall upon these inferiour bodies . A candle light being ready at hand , is sometimes as usefull as the Sun it selfe . But our maine care should be to have Evangelicall grounds of comfort , neere to us , as Reconciliation with God , whereby all things else are reconciled unto us , Adoption and Communion with Christ , &c. which is never sweeter then under the Crosse. Philip Lansgrave of Hesse , being a long time prisoner under Charles the fifth , was demanded what upheld him all that time , Who answered that hee felt the divine comforts of the Martyrs : there be divine comforts which are felt under the Crosse , and not at other times , Besides personall troubles , there are many much dejected with the present state of the Church , seeing the blood of so many Saints to be shed , and the enemies oft to prevaile ; but God hath stratagems , as Joshua , at Ay ; he seemes sometimes to retire that he may come upon his enemies with the greater advantage ; the end of all these troubles will no doubt be the ruine of the Antichristian faction ; and we shall see the Church in her more perfect beauty ; when the enmies shall be in that place which is fittest for them , the lowest , that is , the footstoole of Christ ; the Church as it is highest in the favour of God , so it shall be highest in it selfe . The mountaine of the Lord shall bee exalted above all mountaines . In the worst condition , the Church hath two faces : One towards heaven and Christ , which is alwaies constant and glorious : Another toward the world , which is in appearance contemptible and changeable . But God will in the end give her beauty for ashes , and glory double to her shame : and she shall in the end prevaile ; in the meane time , the power of the enemies is in Gods hand : The Church of God conquers when it is conquered : even as our Head Christ did , who overcame by patience as well as by power . Christs victory was upon the Crosse. The Spirit of a Christian conquers , when his person is conquered . The way is , in stead of discouragement , to search al the promises made to the Church in these latter times , and to turne them into prayers , and presse God earnestly for the performance of them . Then we shall soone find God both cursing his enemies , and blessing his people out of Zion , by the faithfull prayers that ascend up from thence . In all the promises we should have speciall recourse to God in them . In all storms there is Sea roome enough in the infinite goodness of God , for faith to be carried with full saile . And it must be remembred that in all places where God is mentioned , we are to understand God in the promised Messiah , typified out so many waies unto us . And to put the more vigor into such places in the reading of them , we in this latter age of the Church must thinke of God shining upon us in the face of Christ , and our Father in him . If they had so much confidence in so little light , it is a shame for us not to be confident in good things when so strong a light shines round about us ; when we professe we beleeve a crowne of righteousnesse is laid up for all those that love his appearing . Presenting these things to the soul by faith , setteth the soule in such a pitch of resolution , that no discouragements are able to seise upon it . We faint not saith S. Paul , wherefore doth he not faint ? because these light and short afflictions procure an exceeding weight of glory . Luther when he saw Melancthon a godly & learned man too much dejected for the state of the Church in those times , fals a chiding of him , as David doth here his own soule , I strongly hate those miserable cares , saith he , whereby thou writest thou art even spent . It is not the greatnesse of the cause , but the greatnesse of the incredulity . If the cause be false let us revoke it . If true , why doe wee make God in his rich promises a lyar ? Strive against thy selfe , the greatest enemie ; why doe we feare the conquered world , that have the conquerour himselfe on our side . Now to speake something concerning the publishing of this Treatise . I began to preach on the Text about twelue yeares since in the City , and afterwards finished the same at Grayes-Inne . After which , some having gotten imperfect notes , endeavoured to publish them without my privity . Therefore to doe my selfe right , I thought fit to reduce them to this forme : There is a pious and studious gentleman of Grayes-Inne , that hath of late published observations upon the whole psalme ; and another upon this very verse very well ; and many others by Treatises of faith and such like , have furthered the spirituall peace of Christians much . It were to be wished that we would all joyne to doe that which the Apostle gloried in , to be helpers of the joy of Gods people . By reason of my absence , while the worke was in printing , some sentences were mistaken . Some will be ready to deprave the labours of other men ; but so good may be done , let such ill disposed persons be what they are , and what they will be unlesse God turne their hearts : and so I commend thee and this poore Treatise to Gods blessing . GRAYES INNE , July . 1. 1635. R. SIBBES . THE CONTENTS OF THIS BOOKE in the severall Chapters . 1 GEnerall Observations upon the Text. pag. 5 2 Of discouragements from without . 12 3 Of discouragements from within . 21 4 Of casting downe our selves . And specially by sorrow . Evills thereof . 41 5 Remedies of casting downe : To cite the●… soule , and press it to give an account . 51 6 Other observations of the same nature . 63 7 Difference betweene good men and others in conflicts with sinne . 83 8 Of unfitting dejection : and when it is excessive . And what is the right temper of the soule herein . 92 9 Of the soules disquiets , Gods dealings , and power to containe our selves in order . 108 10 Meanes not to bee over-charged with forr●… . 1●… 11 Signes of victory over our selves , and of a subdued spirit . 142 12 Of originall righteousnesse , naturall corruption , Satans joyning with it , and our duty thereupon . 153 13 Of imagination , sinne of it , and remedies for it . 176 14 Of help by others , of true comforters , and their graces . Method . Ill successe . 222 15 Of flying to God in disquiets of soule . Eight observations out of the text . 242 16 Of trust in God : grounds of it : specially his providence . 263 17 Of Graces to bee exercised in respect of divine providence . 278 18 Other gr●…nds of trusting in God : namely the promises . And twelve directions about the same . 295 19 Faith to be prized , and other things under valued , at least not to be trusted to as the chiefe . 317 20 Of the method of trusting in God : and the try all of that trust . 330 21 Of quieting the spirit in troubles for sinne . And objections answered . 348 22 Of sorow for sin , and hatred of sin , when right and sufficient . Helps thereto . 370 23 Other spirituall causes of the souls trouble , discovered , and removed : and objections answered . 386 24 Of outward troubles disquieting the spirit : and comforts in them . 393 25 Of the defects of gifts , disquieting the soule . As also the afflictions of the Church . 405 26 Of divine reasons in a beleever ; of his minding to praise God , more then to be delivered . 414 27 In our worst condition we have cause to praise God. Still ample cause in these dayes . 425 28 Divers qualities of the praise due to God. With helps therein . And notes of Gods hearing our prayers . 439 29 Of Gods manifold salvation for his people . And why open , or expressed in the countenance . 463 30 Of God , our God , and of particular application . 477 31 Meanes of proving and evidencing to our soules , that God is our God. 495 32 Of improving our evidences for comfort in several passages of our lives . 508 33 Of experience , and Faith , and how to wait on God comfortably . Helps thereto . 529 34 Of confirming this trust in God. Seeke it of God himselfe . Sins hinder not : nor Satan . Conclusion and Soliloquite . 548 IN OPVS POSTHVMVM ADMODVM REVERENDI , mihique multis Nominibus colendi , RICHARDI SIBBS S. T. Professoris , Aulae S tae Cath. Praefecti digniss mi. VAdé Liber , pie Dux Animae , pie Mentis Achates ; Te relegens Fructu ne pereunte legat . Quàm foelix prodis ! Prae sacro Codice sordent , Bartole , sive tui ; sive , Galene , tui . Fidus Praeco DEI , coelestis Cultor Agelli Affidui Pretium grande Laboris habet : Quo Mihi nec Vitâ melior , nec promptior Ore , Gratior aut Vultu , nec fuit Arte prior . Nil opus ut Nardum Caro combibat uncta Sabaum , Altàve marmoreus Sydera tangat Apex : Non eget HIC Urna , non Marmore●…empe ●…empe Volumen Stats sacrum , vivax Marmor , & Urna , Pro. Qui CHRISTO vivens incessit Tramite Coeli , Aethereumque obiit Munus , obire nequit : Ducit Hic Angelicis equalta saecula Lustris , Qui VERBO Studium contulit omne suum . Perlegat Hunc Legum Cultrix Veneranda Senecths , Et quos plena DEO Mens super Astra vehit : Venduntur ( quanti ! ) circum Palatia Fumi ! Hic sacer ALTARIS CAREO minoris erit ? Heu ! Pietas ubi prisca ? prosana ô Tempora ! Mundi Faex ! Vesper ! prope Nox ! ô Mora ! CHRISTE veni . Si valuere Preces unquam , & Custodia CHRISTI , Nunc Opus est Precibus , nunc Ope , CHRISTE , tuâ . Certat in humanis Vitiorum Infamia rebus . Hei mihi ! nulla novis sufficit Herba Malis ? Probra referre pudet ; nec ènim decet : Exprobret illa Qui volet ; Est nostrum stere , silendo queri . Flere ? Tonabo tuas , Pietas neglecta , querelas : Quid non Schisma , Tepor , Fastus , & Astus agunt ? Addo-Sed Historicus TACITUS suit optimus . Immo Addam — Sphaerarum at Music a muta placet . EDV o : BENIOSIO . Cressingae Templariorum Prid. Cal. Febr. M DC XX XV. On the Work of my learned Friend DOCTOR SIBBS . FOole that I was ! to think my easie Pen Had strength enough to glorifie the fame Of this knowne Author , this rare Man of men : Or give the least advantage to his name . ( bright , Who think , by praise to make his name more Show the Sunns Glory , by dull Candle-light . Blest Saint ! thy hallow'd Pages doe require No slight preferment from our slender Layes : We stand amaz'd , at what we most admire ; Ah , what are Saints the better for our praise ! Hee that commends this Volume , does no more Then warme the fire , or gild the massie Ore. Let me stand silent then . O , may that Spirit , Which ledd thy hand , direct mine eye , my brest , That I may reade , and doe ; and so inherit ( What thou enjoy'st , and taught ) eternall Rest ! Foole that I was ! to think my Lines could give Life to that work , by which they hope to live . FRA : QVA : THE SOVLES CONFLICT with it selfe . PSAL. XLII . Why art thou cast downe O my soule , and why art thou disquieted within me ? Hope thou in God ; for I shall yet praise him , who is the health of my countenance , and my God. THe Psalmes are , ( as it were , ) the Anatomy of a holy man which lay the inside of a truely devour man outward to the view of others . If the Scriptures bee compared to a body , the Psalmes may well be the heart , they are so full of sweet affections , and passions . For in other portions of Scripture God speakes to us ; but in the Psalmes , holy men speake to God and their own hearts : as In this Psalme , we have the passionate passages of a broken , and a troubled spirit . At this time David was a banished man , banished from his owne house , from his friends , and which troubled him most , from the house of God , upon occasion of Sauls persecution , who hunted him as a Partridge upon the mountaines , see how this workes upon him . 1. He layes open his desire springing from his love . Love being the prime and leading affection of the soule from whence griefe springs , from being crossed in that we love . For the setting out of which his affection to the full , hee borroweth an expressiō from the Hart , no Hart being chased by the hunters , panteth more after the waters , then my heart doth after thee O God , though hee found God present with him in exile , yet there is a sweeter presence of him in his ordinances which now hee wanted and tooke to heart : places and conditions are happy or miserable , as God vouchsafeth his gratious presence more or lesse , and therefore ; When , O when shall it bee , that I appeare before God ? 2. Then after his strong desire , hee laies out his griefe , which he could not containe , but must needs give a vent to it in teares : and he had such a spring of griefe in him , as fedde his teares day and night , all the ease he found was to dissolve this could of grief into the showre of teares . But , why gives he this way to his griefe ? Because together with his exiling from Gods house , he was upbrayded by his enemies , with his religion : where is now thy God ? Grievances come not alone , but ( as Iobs messengers ) follow one another . These bitter taunts together with the remembrance of his former happinesse in communion with God in his house , made deepe impressions in his soule , when he remembred how hee went with the multitude into the house of God , and ledde a goodly traine with him , being willing as a good Magistrate , and Master of a familie , not to goe to the house of God alone , nor to heaven alone but to carry as many as he could with him ; Oh! the remembrance of this made him powre forth ( not his words or his teares onely ) but his very soule . Former favours and happinesse makes the soule more sensible of all impressions to the contrarie ; hereupon finding his soule over sensible , he expostulates with himselfe ; Why art thou cast downe O my souls and why art thou disquieted within me ? &c. But though the remembrance of the former sweetnes of Gods presence did somewhat stay him , yet his grief would not so be stilled , and therefore it gathers upon him againe ; one griefe called upon another , as one deep wave follows another without intermission , untill his soule was almost over whelmed under these waters ; yet he recovers himselfe a little with looking up to God , who he expected would with speed and authoritie send forth his loving kindnesse with command to raise him up and comfort him , and give him matter of songs in the night . For all this , his unrulie griefe will not be calmed , but renues assaults upon the returne of the reproach of his enemies . Their words were as swords unto him , and his heart being made very tender and sensible of griefe , these sharp words enter too deepe ; and thereupon he hath recourse to his former remedie ( as being the most tryed ) to chide his soule and charge it to trust in God. CAP. I. Generall Observations upon the Text. HEnce in generall wee may observe ; that , Griefe gathered to a head will not be quieted at the first . We see here passions intermingled with comforts , and comforts with passions , and what bustling there is , before David can get the victorie over his owne heart : You have some short spirited Christians , that if they be not comforted at the first , they thinke all labour with their hearts is in vaine , and thereupon give way to their griefe . But we see in David , as distemper ariseth upon distemper , so he gives check upon check , and charge upon charge to his soule , untill at length hee brought it to a quiet temper . In Physick if one purge will not carry away the vicious humour , then wee adde a second , if that will not doe it , we take a third . So should wee deale with our soules , perhaps , one check , one charge will not doe it , then fall upon the soule againe ; send it to God againe , and never give over untill our soules be possessed of our soules againe . Againe , In generall observe in Davids spirit , that a gracious and living soule is most sensible of the want of spirituall meanes . The reason is , because spirituall life hath answerable taste , and hunger and thirst after spirituall helps . Wee see in nature , that those things presse hardest upon it , that touch upon the necessities of nature , rather then those that touch upon delights ; for these further onely our comfortable being ; but necessities uphold our being it selfe : we see how famine wrought upon the Patriarks to go into Aegypt : Where we may see what to judge of those who willingly excommunicate themselves from the assemblies of Gods people , where the Father , Son and Holy Ghost are present , where the prayers of holy men meete together in one , and as it were binde God and pull downe Gods blessing : No private devotion hath that report of acceptance from heaven . A third generall point is , that a godly soule by reason of the life of grace , knowes when it is well with it , and when it is ill , when it is a good day with it , and when a bad ; when God shines in the use of meanes , then the soule is as it were in heaven , when God withdrawes himself , then it is in darknesse for a time . Where there is but onely a principle of nature without sanctifying grace , there men go plodding on and keep their rounds , and are at the end where they were at the beginning ; not troubled with changes , because there is nothing within to be troubled ; and therefore , dead means , quicke meanes , or no meanes , all is one with them , an argument of a dead soul. And so we come more particularly and directly to the wordes . Why art thou cast downe O my soule , and why art thou disquieted within me ? &c. The words imply 1 Davids state wherein he was , and 2 expresse his carriage in that state . His estate was such that in regard of outward condition , he was in variety of troubles ; and that in regard of inward disposition of spirit , he was first cast downe , and then disquieted . Now for his carriage of himselfe in this condition , and disposition , he dealeth roundly with himselfe : David reasoneth the case with David , and first checketh himselfe for being too much cast downe , and then for being too much disquieted . And then layeth a charge upon himselfe to trust in God ; wherein we have the duty he chargeth upon himselfe , which is to trust in God , and the grounds of the duty ; First , from confidence of better times to come , which would yeeld him matter of praising God. And then by a representation of God unto him , as a saving God in al troubles , nay as salvation it selfe , an open glorious Saviour in the view of all , The salvation of my countenance , and all this enforced from Davids interest in God , He is my God. Whence observe , first , from the state he was now in , that since guilt and corruption hath been derived by the fall into the nature of man , it hath been subjected to miserie and sorrow , and that in all conditions , from the King that sitteth on the Throne to him that grindeth on the Mill. None ever hath beene so good or so great as could raise themselves so high as to be above the reach of troubles . And that choice part of mankind , the first fruits and excellency of the rest ( which we call the Church ) more then others , which appeares by consideration , both of the Head , the Body and members of the Church . For the Head Christ , he tooke our flesh as it was subject to miserie after the fall , and was ( in regard of that which he endured ) both in life and death , a man of sorrowes . For the Body the Church , It may say from the first to the last as it is Psal. 129. From my youth up they have afflicted me . The Church beganne in blood , hath growen up by blood , and shall end in blood , as it was redeemed by blood . For the members , they are all predestinate to a conformitie to Christ their Head , as in grace and Glory , so in abasement Rom. 8. 29. neither is it a wonder , for those that are born soldiers to meet with conflicts , for travailers to meete with hard usage , for seamen to meete with storms , for strangers in a strange country ( especially amongst their enemies ) to meete with strange entertainment . A Christian is a man of another world , and here from home , which hee would forget ( if he were not exercised here ) and would take his passage for his country . But though all Christians agree and meete in this , that through many afflictions we must enter into heaven : Yet , according to the diversity of place , parts and grace , there is a different cup measured to every one . And therefore it is but a plea of the flesh , to except against the Crosse , Never was poore creature distressed as I am : this is but selfe-love , for was it not the case both of Head , Body and members , as we see here in David a principall member ? When hee was brought to this case , thus to reason the matter with himselfe , Why art thou cast downe ( O my soule ) and why art thou disquieted within me ? From the frame of Davids spirit under these troubles , wee may observe , that , as the case is thus with all Gods people , to be exercised with troubles , so , They are sensible of them oftentimes , even to casting downe and discouraging . And the reason is , they are flesh and blood subject to the same passions , and made of the same mould , subject to the same impressions from without as other men ; And their nature is upheld with the same supports and refreshings as others , the withdrawing and want of which affecteth them . And besides those troubles they suffer in Common with other men , by reason of their new advancement and their new disposition they have in and from Christ their Head , they are more sensible in a peculiar maner of those troubles that any way touch upon that blessed condition , from a new life they have in and from Christ , which will better appeare if we come more particularly to a discovery of the more speciall causes of this distemper , some of which are , 1 Without us . 2 Some within us . CAP. II. Of discouragements from without . 1. GOD himselfe : who sometimes withdrawes the beames of his countenance from his children , whereupon the soule even of the strongest Christian is disquieted ; when together with the crosse , God himselfe seemes to be an enemie unto them . The child of God when hee seeth that his troubles are mixed with Gods displeasure , and perhaps his conscience tells him that God hath a just quarrell against him , because he hath not renewed his peace with his God , then this anger of God puts a sting into all other troubles , and addes to the disquiet . There were some ingredients of this divine temptation ( as wee call it ) in holy David at this time : though most properly a divine temptation bee , when God appeares unto us as an enemy , without any speciall guilt of any particular sin , as in Iobs case . And no marvaile if Christians bee from hence disquieted , when as the Sonne of God himselfe having alwayes before enjoyed the sweet communion with his Father , and now feeling an estrangement , that he might be a curse for us , complained in all his torments of nothing else ; but My God , My God , why hast thou forsaken me ? It is with the godly in this case , as with vapours drawne up by the Sunne , which ( when the extracting force of the Sunne leaves them ) fall downe againe to the earth from whence they are drawn . So when the soule , raised up and upheld by the beames of his countenance , is left of God , it presently begins to sinke . We see when the body of the Sun is partly hid from us ( for totally it cannot in an Eclipse by the body of the Moone ) that there is a drouping in the whole frame of nature : so it is in the soule , when there is any thing that comes between Gods gracious countenance and it . Besides , if we looke downe to inferiour causes , the soule is oft cast down by Satan , who is all for casting downe , and for disquieting . For being a cursed spirit , cast and tumbled downe himself from heaven , where hee is never to come againe , is hereupon full of disquiet , carying a hell about himselfe , whereupon all that he labours for , is to cast downe and disquiet others , that they may bee ( as much as he can procure ) in the same cursed condition with himselfe . He was not ashamed to set upon Christ himselfe with this tempration of casting downe , and thinke●… Christs members never low enough till he can bring them as low as himself . By his envy and subtlety , wee were driven out of Paradice at the first , and now hee envies us the Paradice of a good conscience : for that is our Paradice untill wee come to heaven ; into which no serpent shall ever creepe to tempt us . When Satan seeth a man strongly and comfortably walke with God , he cannot endure that a creature of meaner ranke by creation then himselfe , should enjoy such happinesse . Herein , like ( some peevish men which are his instruments ) men too contentious , and bred up therein ( as a Salamander in the fire , ) who when they know the cause to be naught , and their adversaries to have the better title ; yet ( out of malice ) they will follow them with suits and vexations , though they be not able to disable their opposites title : If their malice have not a vent in hurting some way , they will burst for anger . It is just so with the devill , when he seeth men will to heaven , and that they have good title to it , then he followes them with all dejecting and uncomfortable tentations that he can : it is his continuall trade and course to seek his rest in our disquiet , he is by beaten practise and profession , a temper in his kinde . Againe , what Satan cannot doe himselfe by immediate suggestions , that he labours to work by his instruments , who are all for casting down of those who stand in their light , as those in the Psalme who cry , downe with him , downe with him , even to the ground ; a character and stamp of which mens dispositions , we have in the verse before this text , Mine enemies ( saith David ) reproach me . As sweet and as compassionate a man as hee was , to pray and put on sackcleth for them , yet he had enemies , and such enemies , as did not suffer their malice only to boile and concoct in their own breasts , but out of the abundance of their hearts , they reproached him in words . There is nothing the nature of man is more impatient of , then of reproaches ; for there is no man so meane , but thinkes himselfe worthy of some regard , and a reproachfull scorn shews an utter disrespect , which issues from the very superfluity of malice . Neither went they behind his back , but were so impudent to say it to his face : a malicious heart and a slandering tongue goe together , and though shame might have suppressed the uttering of such words , yet their insolent cariage spake as much in Davids heart : We may see by the language of mens cariage what their heart saith , and what their tongue would vent , if they dared . And this their malice was unwearied , for they said daily unto him , as if it had beene fed with a continuall spring : malice is an unsatiable monster , it will minister words , as rage ministers weapons . But what was that they said so reproachfully ? and said daily ? Where is now thy God ? they upbraid him with his singularity , they say not now , where is God ? but , where is thy God , that thou dost boast so much on ? as if thou hadst some speciall interest in Him. Where we see that the scope of the devill and wicked men is to shake the godlies Faith and confidence in their God. As Satan laboured to divide betwixt Christ and his Father . If thou beest the Son of God , command that these stones be made bread . So hee labours to divide betwixt Father , and Son , and us ; they labour to bring God in jealousie with David , as if God had neglected him , bearing himselfe so much upon God. They had some colour of this , for God at this time had vailed himselfe from David , as hee does oft from his best children for the better discovery of the malice of wicked men : And doth not Satan tippe the tongues of the enemies of Religion now , to insult over the Church now lying a bleeding ? What becomes of their Reformation , of their Gospell ? Nay , rather what 's become of your eyes , we may say unto them ? For God is nearest to his children when hee seemes furthest off . In the mount of the Lord it shall be seene , God is with them and in them , though the wicked be not aware of it ; it is all one , as if one should say betwixt the space of the new and old Moone , where is now the Moone ? when as it is never nearer the Sun then at that time . Where is now thy God ? Answ. In heaven , in earth , in me , every where but in the heart of such as aske such questions , and yet there they shall finde him too in his time , filling their consciences with his wrath ; and then , Where is their God ? where are their great friends , their riches , their honors , which they set up as a god ? what can they availe them now ? But how was David affected with these reproaches ? their words were as swords , as with a sword in my bones , &c. they spake daggers to him , they cut him to the quicke when they toucht him in his God , as if he had neglected his servants , when as the devill himself regards those who serve his turn ; touch a true godly man in his Religion , and you touch his life and his best freehold , he lives more in his God then in himselfe ; so that we may see here , there is a murther of the tongue , a wounding tongue as well as a healing tongue : men think themselves freed from murther , if they kill none , or if they shed no blood , whereas they cut others to the heart with bitter words . It is good to extend the Commandement to awake the conscience the more , and breed humility , when men see there is a murdering of the tongue . Wee see David therefore upon this reproach to be presently so moved , as to fall out with himselfe for it , Why art thou so cast down and disquieted ô my soule ? This bitter taunt ran so much in his minde , that he expresseth it twice in this Psalme ; He was sensible that they struck at God , through his sides ; what they spake in scorne and lightly , hee tooke heavily . And indeed , when religion suffers , if there be any heavenly fire in the heart , it will rather break out , then not discover it selfe at all . We see by daily experience , that there is a speciall force in words uttered from a subtle head , a false heart , and a smooth tongue , to weaken the hearts of professors , by bringing an evill report upon the strict profession of religion : as the cunning and false spies did upon the good land , as if it were not onely in vaine , but dangerous to appeare for Christ in evill times . If the example of such as have saint spirits will discourage in an army ( as wee see in Gideons History ) then what will speech inforced both by example and with some shew of reason doe ? To let others passe , we need not goe further then our selves , for to finde causes of discouragement , there is a seminary of them within us . Our flesh , an enemy so much the worse , by how much the nearer , will be ready to upbraide us within us , where is now thy God ? why shouldest thou stand out in a profession that findes no better entertainment ? CAP. III. Of discouragements from within . BUt to come to some particular causes within us . There is cause oft in the body of those in whom a melancholly temper prevaileth ; darknesse makes men fearefull : Melancholly persons are in a perpetuall darknesse , all things seeme blacke and darke unto them , their spirits as it were dyed blacke . Now to him that is in darknesse , all things seem black and dark , the sweetest comforts are not lightsome enough unto those that are deepe in melancholly . It is ( without great watchfulnesse ) Satans bath ; which hee abuseth as his owne weapon to hurt the soule , which by reason of its sympahy with the body is subject to be missed , as we see where there is a suffusion of the eye by reason of distemper of humours , or where things are presented through a glasse to the eye ; things seeme to be of the same colour : so , whatsoever is presented to a melancholly person , comes in a darke way to the soule . From whence it is that their fancy being corrupted , they judge amisse , even of outward things , as that they are sicke of such and such a disease , or subject to such and such a danger , when it is nothing so ; how fit are they then to judge of things removed from sense , as of their spirituall estate in Christ ? To come to causes more neere the soule it selfe , as when there is want of that which should be in it , as of knowledge in the understanding ; &c. Ignorance ( being darknesse ) is full of false feares ; In the night time men think every bush a theefe ; our forefathers in time of ignorance were frighted with every thing , therefore it is the policy of popish tyrants taught them from the prince of darknesse , to keep the people in darknesse , that so they might make them fearefull , and then abuse that fearefulnesse to superstition : that they might the better rule in their consciences for their owne ends ; and that so having intangled them with false feares , they might heale them againe with false cures . Againe , though the soule be not ignorant , yet if it be forgetfull and mindlesse , if , as Heb. 12. the Apostle saith , You have forgot the consolation that speaks unto you , &c. Wee have no more present actuall comfort , then we have remembrance : help a godly mans memory , and help his comfort , like unto charcoale which having once been kindled , are the more easie to take fire . He that hath formerly knowne things , takes ready acquaintance of them againe ( as old friends : ) things are not strange to him . And further , want of setting due price upon comforts ; as the Israelites were taxed for setting nothing by the pleasant land . It is a great fault , when ( as they said to Iob ) the consolations of the Almighty seeme light , and small unto us , unlesse we have some outward comfort which we linger after . Adde unto this , a childish kinde of peevishnesse , when they have not what they would have ( like children ) they throw away al ; which ( though it be very offensive to Gods spirit ) yet it seazeth often upon men otherwise gracious . Abraham himselfe ( wanting children ) undervalued all other blessings Ionas , because hee was crossed of his gourd , was weary of his life . The like may be said of Elias , flying from Iezebel . This peevishnesse is increased by a too much flattering of their griefe , 〈◊〉 farre as to justifie it . Like Ionas , I d●… well to be angry even unto death , he would stand to it . Some with Rachel are so peremptory , that they will not be comforted , as if they were in love with their grievances . Wilfull men are most vexed in their crosses : It is not for those to bee wilfull that have not a great measure of wisedome to guide their wils ; for God delights to have his will of those that are wedded to their owne wils : as in Pharaob . No men more subject to discontentments , then those who would have all things after their owne way . Againe , one maine ground is , False reasoning , and errour in our discourse , as that wee have no grace when wee feele none , feeling is not alwayes a fit rule to judge our states by ; that God hath rejected us , because we are crossed in outward things , when as this issues from Gods wisdome and love . How many imagine their failings , to be fallings , and their fallings , to be fallings away ? Infirmities to be Presumptions : every sinne against Conscience , to be the sinne against the Holy Ghost●… ? unto which misapprehensions , weake and dark spirits are subject . And Satan ( as a cunning Rhetorician ) here inlargeth the fancy , to apprehend things bigger then they are , Satan abuseth confident spirits another contrary way : to apprehend great sinnes as little ; and little as none . Some also , thinke that they have no grace , because they have not so much as growen Christians : whereas , there bee severall ages in Christ. Some againe , are so desirous and inlarged after what they have not , that they minde not what they have . Men may be rich , though they have not millions , and be not Emperors . Likewise , some are much troubled , because they proceed by a false method and order in judging of their estates . They will begin with Election , which is the highest step of the ladder , whereas they should begin from 〈◊〉 work of grace wrought within thei●… hearts , from Gods calling them by hi●… spirit , and their answer to his call , and so raise themselves upwards to know their Election by their answer to God calling . Give all diligence saith Peter to make your calling and election sure : your election by your calling . God descends downe unto us from election to calling , and so to sanctification : wee must ascend to him beginning where he ends . Otherwise it is as great folly as in removing of a pile of wood , to begin at the lowest first , and so ( besides the needlesse trouble , ) to be in danger to have the rest fall upon our heads . Which besides ignorance argues pride , appearing in this , that they would bring God to their conceits , and be at an end of their worke before they beginne . This great secret of Gods eternall love to us in Christ , is hidden in his breast , and doth not appeare to us , un till in the use of meanes God by his spirit discovereth the same unto us ; The spirit letteth into the soule so much life and sense of Gods love in particular to us , as draweth the soule to Christ , from whom it draweth so much vertue as changeth the frame of it , and quickneth it to duty , which duties are not grounds of our state in grace , but issues , springing from a good state before , and thus farre they helpe us , in judging of our condition , that thoug●… they bee not to bee rested in , yet a●… streames they lead us to the spring head of grace from whence they arise . And of signes , some be more apt to deceive us , as being not so certaine , as delight and joy in hearing the word , as appeareth in the third ground : some are more constant and certaine , as love to those that are truly good , and to all such , and because they are such , &c. these as they are wrought by the spirit , so the same spirit giveth evidence to the soule of the truth of them , and leadeth us to faith from whence they come , and faith leads us to the discovery of Gods love made knowne to us inhearing the word opened . The same spirit openeth the truth to us , and our understandings to conceive of it , and our hearts to cloze with it by faith , not only as a truth , but as a truth belonging to us . Now this faith is manifested , either by it selfe reflecting upon it selfe the light of faith discovering both it selfe , and other things , or by the cause of it , or by the effect , or by all ; Faith is oft more knowne to us in the fruit of it , then in it selfe , as in plants the fruits are more apparant then the sappe and roote . But the most setled knowledge is from the cause , as when I know I beleeve , because in hearing Gods gracious promises opened and offered unto me , the spirit of God caryeth my soule to cleave to them as mine owne portion . Yet the most familiar way of knowledge of our estates is from the effects to gather the cause , the cause being oftentimes more remote and spirituall , the effects more obvious and visible . All the vigour and beauty in nature which we see , comes from a secret influence from the heavens which we see not ; In a cleare morning we may see the beames of the Sun shining upon the top of hils and houses before wee can see the Sun it selfe . Things in the working of them , doe issue from the cause , by whose force they had their being ; but our knowing of things ariseth from the effect , where the cause endeth ; wee know God must love us before wee can love him , and yet we oft first know that we love him ; the love of God is the cause why wee love our brother , and yet we know we love our brother whom we see more clearly , then God whom we doe not see . It is a spirituall peevishnesse that keepes men in a perplexed condition , that they neglect these helps to judge of their estates by , whereas God takes liberty to help us sometime to a discovery of our estate by the effects , sometimes by the cause , &c. And it is a sin to set light by any work of the spirit , and the comfort we might have by it , and therefore we may well adde this , a●… one cause of disquietnesse in many , that they grieve the spirit , by quarrelling against themselves , and the work of the spirit in them . Another cause of disquiet is , th●… men by a naturall kinde of Popery fe●… for their comfort too much in sanctification , neglecting justification , relyin●… too much upon their own performances ; Saint Paul was of another minde , accounting all but dung and drosse , compared to the righteousnesse of Christ. This is that garment , wherewith being deeked we please our husband , and wherein we get the blessing . This giveth satisfaction to the conscience , as satisfying God himselfe , being performed by God the Sonne , and approved therefore by God the Father ; Hereupon the soule is quieted , and faith holdeth out this as a shield against the displeasure of God and temptations of Satan : why did the Apostles in their Prefaces joyne grace and peace together , but that we should seek for our peace in the free grace and favour of God in Christ. No wonder why Papists maintaine doubting , who hold salvation by workes ; because Satan joyning together with our consciences , will alwayes finde some flaw even in our best performances ; Hereupon the doubting and misgiving soule comes to make this absurd demand , as , Who shall ascend to heaven ? which is all one as to fetch Christ from heaven , and so bring him downe to suffer on the Crosse againe . Where as if we beleeve in Christ , wee are as sure to come to heaven as Christ is there : Christ ascending and descending with all that he hath done is ours . So that neither heighth nor depth can separate us from Gods love in Christ. But we must remember , though the maine pillar of our comfort bee in the free forgivenesse of our sinnes ; yet if there be a neglect in growing in holinesse , the soule will never be soundly quiet , because it will be proane to question the truth of justification , and it is as proper for sinne to raise doubts and feares in the conscience , as for rotten flesh and wood to breed wormes . And therefore we may well joyne this as a cause of disquietnesse , the neglect of keeping a cleare conscience . Sinne , like Achan , or Ionas in the ship , is that which causeth stormes within and without ; where there is not a pure conscience there is not a pacified conscience , and therefore though some thinking to salve themselves whole in justification , neglect the cleansing of their natures ; and ordering of their lives : yet in time of temptation , they will finde it more troublesome then they thinke . For a conscience guilty of many neglects and of allowing it selfe in any sin to lay claime to Gods mercy , is to doe as we see mountebanks sometimes do , who wound their flesh to try conclusions upon their owne bodies how soveraigne the salve is ; yet oftentimes they come to feele the smart of their presumption , by long and desperate wounds . So God will let us see what it is to make wounds to try the preciousnesse of his Balme , such may goe mourning to their graves . And though ( perhaps ) with much wrastling with God , they may get assurance of the pardon of their sins , yet their conscience will bee still trembling ( like as Davids though Nathan had pronounced unto him the forgivenesse of his sin ) till God at length speakes further peace , even as the water of the sea ( after a storme ) is not presently still , but moves and trembles a good while after the storm is over . A Christian is a new creature , and walketh by rule , and so far as hee walketh according to his rule peace is upon him . Loose walkers that regard not their way , must thinke to meet with sorowes instead of peace . Watchfulnesse is the preserver of peace . It is a deep spirituall judgement to find peace in an ill way . Some againe , reap the fruit of their ignorance of Christian liberty , by unnecessary scruples and doubts . It is both unthankfulnesse to God , and wrong to our selves , to be ignorant of the extent of Christian liberty ; It makes melody to Satan , to see Christians troubled with that they neither should or need . Yet there is danger in stretching Christian liberty beyond the bounds . For a man may condemne himself in that he approves , as in not walking circumspectly in regard of circumstances , and so breed his owne disquiet , and give scandall to others . Sometimes also , God suffers men to be disquieted for want of imployment , who in shunning labour , procure trouble to themselves ; and by not doing that which is needfull , they are troubled with that which is unnecessary . An unimployed life is a burden to it selfe . God is a pure Act , alwayes working , alwaies doing : and the neerer our soule comes to God , the more it is in action , and the freer from disquiet . Men experimentally feele that comfort in doing that which belongs unto them , which before they longed for , and went without ; a heart not exercised in some honest labour workes trouble out of it selfe . Againe , Omission of duties and offices of love , often troubles the peace of good people ; for even in the time of death when they looke for peace and desire it most , then looking backe upon their former failings and seeing opportunity of doing good wanting to their desire ; ( the parties perhaps being deceased to whom they owed more respect ) are hereupon much disquieted , and so much the more , because they see now hope of the like advantages cut off . A Christian life is full of duties , and the peace of it is not maintained without much fruitfulnesse and looking about us : debt is a disquieting thing to an honest minde , and duty is debt . Hereupon the Apostle layeth the charge , that we should owe nothing to any man , but love . Againe , one speciall cause of too much disquiet , is , want of firme resolution in good things . The soule cannot but bee disquieted when it knowes not what to cleave unto , like a ship tossed with contrary windes ; Halting is a deformed and troublesome gesture ; so halting in religion , is not onely troublesome to others and odious , but also disquiets our selves . If God be God cleave to him ; If the duties of religion be such as will bring peace of conscience at the length , be religious to purpose , practise them in the particular passages of life . Wee should labour to have a cleare judgement , and from thence a resolved purpose ; a wavering minded man is inconstant in all his wayes . God will not speake peace to a staggering spirit that hath alwayes its religion , and its way to choose . Uncertaine men are alwayes unquiet men , and giving too much way to passion maketh men in particular consultations unsetled . This is the reason why in particular cases when the matter concernes our selves , we cannot judge so clearely as in generall truths , because Satan raiseth a mist between us and the matter in question . Positive Causes . May be , 1. When men lay up their comfort too much on outward things which being subject to much inconstancy and change , breed disquiet . Vexation alwayes followes vanity , when vanity is not apprehended to be where it is . In that measure we are cast downe in the disappointing of our hopes , as wee were too much lifted up in expectation of good from them . Whence proceed these complaints ; such a friend hath failed mee : I never thought to have fallen into this condition ; I had setled my joy in this childe , in this friend , &c. but this is to build our comfort upon things that have no firm foundation , to build castles in the aire ( as we use to say . ) Therefore it is a good desire of the wiseman Agur , to desire God , to remove from us vanity and lies , that is , a vaine and a false apprehension pitching upon things that are vaine and lying , promising a contentment to our selves from the creature , which it cannot yeeld ; confidence in vaine things makes a vaine heart , the heart becomming of the nature of the thing it relies on ; we may say of all earthly things as the Prophet speaketh , Here is not our rest . It is no wonder therefore , that worldly men are oft cast downe and disquieted , when they walke in a vaine shadow , as likewise that men given much to recreations should be subject to passionate distempers , because here things fall out otherwise then they lookt for●… recreations being about matters that are variable , which especially fals ou●… in games of hazard , wherein they of●… spare not Divine Providence it selfe , but break out into blasphemy . Likewise men that graspe more businesses then they can discharge , must needs beare both the blame and the griefe of losing or marring many businesses . It being almost impossible to doe many things so well as to give content to Conscience ; Hence it is that covetous and busie men trouble both their hearts and their houses ; though some men from a largenesse of parts , and a speciall dexterity in affaires may turne over much ; yet the most capacious heart hath its measure , and when the cup is full , a little drop may cause the rest to spill . There is a spirituall surfet , when the soule is over-charged with businesse ; it is fit the soule should have its meet burthen and no more . As likewise , those that depend too much upon the opinions of other men ; A very light matter will refresh , and then againe discourage a minde that rests too much upon the liking of others . Men that seeke themselves too much abroad , finde themselves disquieted at home ; even good men many times are too much troubled with the unjust censures of other men , specially in the day of their trouble : It was Iob●… case ; and it is a heavy thing to have affliction added to affliction : It was Hannahs case , who being troubled in spirit , was censured by Eli , for distemper i●… braine ; but for vain men who live mo●… to reputation then to conscience , i●… cannot be that they should long enjoy setled quiet , because those in who●… good opinion they desire to dwell a●… ready often to take up contrary conceits upon slender grounds . It is also a ground of overmuch trouble , when we looke too much and too-long upon the ill in our selves and abroad ; we may fixe our eyes too long even upon sinne it selfe ; considering that we have not onely a remedy against the hurt by sinne , but a commandement to rejoyce alwayes in the Lord Much more may we erre in poring too-much upon our afflictions ; wherein we may finde alwayes in our selves upon search a cause to justifie God , and alwaies something left to comfort us : Though we naturally minde more 〈◊〉 crosse then a hundred favours , dwelling overlong upon the sore . So likewise , our mindes may be too much taken up in consideration of the miseries of the times at home and abroad , as if Christ did not rule in the midst of his enemies ; and would not help all in due time , or as if the condition of the Church in this world , were not for the most part in an afflicted and conflicting condition . Indeed there is a perfect rest both for the soules and bodies of Gods people , but that is not in this world , but is kept for hereafter , here we are in a sea , where what can wee look for , but stormes ? To insist upon no more , one cause is , that wee doe usurpe upon God , and take his office upon us , by troubling our selves in forecasting the event of things , whereas our worke is onely to doe our work and be quiet , as children when they please their parents take no further thought ; our trouble is the fruit of our folly in this kinde . That which we should observe from all that hath beene sa●… is , that wee bee not overhasty in consuring others , when wee see their spirits out of temper , for we see how many things there are that work strongly upon the weak nature of man. Wee may sinne more by harsh censure , then they by overmuch distemper : as in Iobs case , it was a matter rather of just griefe and pity , then great wonder or heavy censure . And , for our selves : If our estate be calme for the present , yet wee should labour to prepare our hearts , not onely for an alteration of estate , but of spirit , unlesse wee be marvellous carefull before hand , that our spirits fall not down with our Condition . And if it befalls us to find it otherwise with our soules then at other times , we should so farre labour to beare it , as that wee doe not judge it our owne case alone , when we see here David thus to complaine of himselfe , Why art thou cast downe ô my soule , &c. CAP. IV. Of casting downe our selves . And specially by sorow . Evills thereof . TO returne againe to the words , Why art thou cast downe ô my soule , &c. or , why dost thou cast downe thy selfe ? or , art cast downe by thy selfe ? Whence we may further observe , That wee are prone to cast downe our selves , wee are accessary to our owne trouble , and weave the web of our owne sorow , and hamper our selves in the coards of our owne twining . God neither loves nor wills that we should be too much cast down . Wee see our Saviour Christ how carefull hee was that his Disciples should not bee troubled , and therefore hee labours to prevent that trouble which might arise by his suffering and departure from them , by a heavenly sermon ; Let not your hearts bee troubled , &c. Hee was troubled himselfe that wee should not bee troubled : The ground therefore of our disquiet is chiefly from our selves , though Satan will have a hand in it . We see many like sullen birds in a cage beate themselves to death . This casting downe of our selves , is not from humility , but from Pride , wee must have our will , or God shall not have a good look from us , but as pertish and peevish children , we hang our heads in our bosome , because our w●… are crost . Therefore in all our troubles wee should looke first home to our owne hearts , and stop the storme there ; for wee may thanke our owne selves , not onely for our troubles , but likewise for overmuch troubling ourselves in trouble . It was not the troubled conditio●… that so disquieted Davids soule , for if hee had had a quiet minde , it would not have troubled him . But Davis yeelded to the discouragements of the flesh , and the flesh ( so farre as it is unsubdued ) is like the sea that is alwayes casting mire and dirt of doubts , discouragements and murmurings in the soule ; let us therefore lay the blame where it is to be laid . Againe , wee see , it is the nature of sorow to cast downe , as of joy to lift up . Griefe is like lead to the soule , heavie and cold ; it sinks downwards , and carries the soule with it . The poore Publican to shew that his soule was cast downe under the sight of his sinnes , hung downe his head , the position of his body was sutable to the disposition of his minde , his heart and head were cast downe alike ; And it is Satans practice to goe over the hedge where it is lowest : he addes more weights to the soule , by his tentations and vexations . His sinne cast him out of heaven , and by his temptations , hee cast us out of our Paradice , and ever since , he labors to cast us deeper into sinne , wherein his scope is , to cast us either into too much trouble for sinne , or presumption in sin , which is but a lifting up , to cast vs downe into deepe despaire at length , and so at last ( if Gods mercy stop not his malice ) hee will cast vs as low as himselfe , even into hell it selfe . The ground hereof is , because as the joy of the Lord doth strengthen , so doth sorow weaken the soule . How doth i●… weaken ? 1. By weakning the execution o●… the functions thereof , because it drinketh up the spirits , which are the instruments of the soule . 2. Because it contracteth , and draweth the soule into it selfe from comm●…nion of that comfort it might ha●… with God or man. And then the soule being left alone , if it falleth , hath no●… to raise it up . Therefore , if wee will prevent casting downe , let us prevent griefe the cause of it , and sinne the cause of th●… Experience proves that true which th●… Wiseman saies , Heavinesse in the he●… of a man makes it stoope , but a good 〈◊〉 makes it better . It bowes downe th●… soule , and therefore our blessed Sav●… our inviteth such unto him ; Come 〈◊〉 mee yee who are heavy laden with the b●…den of your sinnes . The body bends u●…der a heavy burden , so likewise t●… soule hath its burden . Why art thou c●… downe ô my soule ? Why so disquiet●… &c. Whence , wee see 1. that casting downe breeds disquieting : Because it springs from pride , which is a turbulent Passion , when as men cannot stoope to that condition which God would have them in ; this proceeds from discontentment , and that from pride . As we see , a vapour inclosed in a cloude causeth a terrible noise of thunder , whilst it is pent up there , and seeketh a vent ; So all the noise within proceeds from a discontented swelling vapour . It is aire inclosed in the bowels of the earth which shakes it , which all the foure windes cannot doe . No creature under heaven so low cast downe as Satan , none more lifted up in pride , none so full of discord ; the impurest spirits are the most disquiet and stormy spirits , troublesome to themselves and others ; for when the soule leaves GOD once , and lookes downewards , what is there to stay it from disquiet ; remoove the needle from the pole starre , and it is alwaies stirring and trembling , never quiet till it be right againe . So displace the soule by taking it from God , and it will never bee quiet . The devill cast out of heaven and out of the Church , keepes a dooe , so doe unruly spirits led by him . Now I come to the Remedies , 1. By expostulation with himselfe . 2. By laying a charge on himselfe , ( trust in God. ) It is supposed here , that there is no reason ( which the wisedome from above allowes to be a reason ) why men should bee discouraged , although the wisedome from beneath which takes part with our corruption will seldome want a plea. Nay there is not onely no reason for it , but there are strog reasons against it , there being a world of evill in it . For , 1. It indisposes a man to all good duties , it makes him like an instrument out of tune , and like a body out of joint , that moveth both uncomly and painfully . It unfits to duties to God , who loves a cheerefull giver , and especially a thanksgiver . Whereup●… the Apostle joines them both together in all things be thankfull , and rejoyce evermore . In our communion with God in the Sacraments , joy is a chiefe ingredient . So in duties to men , if the spirit be dejected , they are unwelcome , and lose the greatest part of their life and grace ; A cheerefull and a free spirit in duty is that which is most accepted in duty . We observe not so much what , as from what affection a thing is done . 2. It is a great wrong to God himselfe , and it makes us conceive blacke thoughts of him , as if He were an enemie . What an injury is it to a gracious father , that such whom he hath followed with many gracious evidences of his favour and love , should be in so ill a frame , as once to call it into question ? 3. So , it makes a man forgetfull of all former blessings , and stops the influence of Gods grace , for the time present , and for that to come . 4. So againe , For receiving of good : It makes us unfit to receive mercies ; a quiet soule is the seate of wisdome . Therefore , Meeknesse is required for the receiving of that ingrafted word which i●… able to save our soules . Till the Spirit o●… God meekens the soule , ( say what yo●… will ) it mindes nothing , the soule i●… not empty and quiet enough to receive the seed of the word . It is ill sowing i●… a storme , so a stormy spirit will no●… suffer the word to take place , Men 〈◊〉 deceived when they thinke a dejected spi●… to be an humble spirit . Indeed it is so when wee are cast downe in the sens●… of our owne unworthinesse , and then as much raised up in the confidence o●… Gods mercy . But when wee cast o●… selves downe sullenly , and neglect ou●… comforts , or undervalue them , it proceeds from pride , for it controules ( a●… much as in us lies ) the wisdome and justice of God , when we thinke with our selves , why should it be so with us ▪ as if we were wiser to dispose of ourselves then God is . It disposeth us for entertaining any temptation . Satan hath never more advantage then upo●… discontent . 5. Besides , it keepes off beginne●… from comming in , and entring into th●… waies of God , bringing an ill report upon religion , causing men to charge it falsly for an uncōfortable way , whenas men never feele what true comfort meaneth , till they give up themselves to God. And it dampes likewise the spirits of those that walk the same way with us , when as wee should ( as good travellers ) cheere up one another both by word and example . In such a case , the wheeles of the soule are taken off , or else , ( as it were ) want oyle , whereby the soule passeth on very heavily and no good action comes off from it as it should , which breeds not onely uncomfortablenesse , but unsettlednesse in good courses . For a man will never go on comfortably and constantly in that which he heavily undertakes . That 's the reason why uncheerefull spirits seldome hold out as they should . Saint Peter knew this well , and therefore he willeth that there should be quietnesse and peace betwixt husband and wife , that their prayers be not hindred ; Insinuating that their prayers are hindered by family breaches . For by that meanes , those two ( that should be one flesh and spirit ) are divided , and so made two , and when they should minde duty , their minde is taken up with wrongs done by the one to the other . There is nothing more required for the performing of holy duties then uniting of spirits , and therefore God would not have the sacrifice brought to the altar , before reconciliation with our brother . He esteemes peace so highly , that he will have his owne service stay for it . We see when Moses came to deliver the Israelites out of bondage , their minde was so taken up with their griefe , that there was no body within to give Moses an answere , their soules went altogether after their ill usage . Therefore we should all endeavour and labour for a calmed spirit , that we may the better serve God in praying to him , and praising of him ; and serve one another in love , that we may be fitted to doe and receive good : that wee may make our passage to heaven more easie and cheerefull , without drooping and hanging the wing . So much as wee are quiet and cheerefull upon good grounds , so much we live , and are as it were in heaven . So much as we yeeld to discouragement , we lose so much of our life and happinesse , cheerefulnesse being ( as it were ) that life of our lives , and the spirit of our spirits by which they are more inlarged to receive happinesse and to expresse it . CAP. V. Remedies of casting downe : To cite the soule : and presse it to give an account . BUt to come to some helpes . First , in that hee expostulates with himselfe , wee may observe , that , One way to raise a dejected soule is , to cite it before it selfe , and as it were to reason the case . God hath set up a court in mans heart , wherein , the conscience hath the office , both of Informer , accuser , witnesse , and judge ; And if matters were well caryed within our selves , this prejudging would be a prevention of future judging . It is a great mercy of God , that the credit and comfort of man are so provided for , that hee may take up matters in himselfe , and so prevent publike disgrace . But if there be not a faire dispatch and transaction in this inferiour court within us , there will bee a review in a higher court . Therefore by slubbering over our matters , we put God and our selves to more trouble then needs . For a judgement must passe first , or last , either within us or without us , upon all unwarrantable distempers . We must not onely be ready to give an account of our faith , upon what Grounds we beleeve , but of all our actions , upon what grounds wee doe what wee doe , and of our Passions , upon what ground we are passionate , as in a well governed state , uprore and sedition is never stirred , but account must be given . Now in a mutiny the presence and speech of a venerable man , composeth the mindes of the disordered multitude , so likewise in a mutiny of the spirit , the authority that God hath put into reason ( as a beame of himselfe ) commands silence , and puts all in order againe . And there is good reason for it , for man is an understanding creature , and hath a rule given him to live by , and therefore is to be countable of every thought , word , action , passion . Therefore the first way to quiet the soule , is , to aske a reason of the tumult raised , and then many of our distempers for shame will not appeare , because ( though they rage in silent darknesse ) yet they can say nothing for themselves , being summoned before strength of judgement and reason . Which is the reason why passionate men are loath that any court should be kept within them ; but labour to stop judgement all they can . If men would but give themselves leave to consider better of it , they would never yeeld to such unreasonable motions of the soule : If they could but gaine so much of their unruly passions , as to reason the matter within themselves , to heare what their consciences can tell them in secret , there would not be such offensive breakings out . And therefore , if we be ashamed to heare others upbraidingus , let us for shame heare our selves ; And if no reason can be given , what an unreasonable thing is it for a man endowed with reason to contrary his owne principles ? and to be caried as a beast without reason ; or if there be any reason to be given , then , this is the way to scanne it , see whether it will hold water or not . We shall finde some reasons ( if they may be so called ) to be so corrupt and foule , that ( if the judgement be not corrupted by them ) they dare not bee brought to light , but alwaies appeare under some colour and pretext , for sin ( like the devill ) is affraid to appeare in its owne likenesse , and men seek out faire glosses , for foule intentions . The hidden secret reason is one , the open is another : the heart being corrupt sets the wit a worke , to satisfie corrupt will ; such kinde of men are afraid of their owne consciences ( as Ahab of Michaiah ) because they feare it would deale truly with them : and therefore they take either present order for their consciences , or else ( as Felix put off Paul ) they adjorne the court for another time . Such men are strangers at home , afraid of nothing more then of themselves , and therefore in a fearefull condition , because they are reserved for the judgement of the great day , if God doth not before that set upon them in this world . If men caried away with their own lusts , would give but a little check , and stop themselves in their posting to hell , and aske , What have I done ? What am I now about ? Whither will this course tend ? How will it end ? &c. Undoubtedly men would begin to be wise ; Would the blasphemer give away his soule for nothing ( for there is no engagement of profit or pleasure in this , as in other sins , but it issues meerly out of irreverence , and a superfluity of prophanesse ; ) would he ( I say ) draw so heavy a guilt upon himselfe for nothing , if he would but make use of his reason ? Would an old man ( when he is very neare his journies end ) make longer provision for a short way if he would aske himselfe a Reason ? But indeed Covetousnesse is an unreasonable vice . If those also of the younger sort , woul●… aske of themselves , Why God should 〈◊〉 have the flower and marrow of their age●… and why they should give their strength t●… the devill ? It might a little take them off from the devils service . But sin●… is a worke of darknesse , and therefore shunnes not onely the light of grace , b●… even the light of reason . Yet sinne s●…dome wants a seeming reason , Men wi●… not goe to hell without a shew of reason . B●… such be sophisticall fallacies , not reasons ; and therefore sinners are said to play the sophisters with themselv●… Satan could not deceive us , unlesse wee deceived our selves first , and are willingly deceived : wilfull sinners are blinde , because they put out the light of reason and so thinke God ( like themselves ) blinde too ; and therefore they are deservedly termed mad men and fooles for , did they but make use of that spa●… of reason , it would teach them to reason thus ; I cannot give an account of 〈◊〉 wayes to my selfe : what account shall I , 〈◊〉 can I give then , to the judge of all flesh 〈◊〉 it be long ? And as it is a ground of repentance in stopping our course to ask what have I done ? So likewise of faith and new obedience , to aske what shall I doe for the time to come ? and then upon setling , the soule in way of thankes , will be ready to aske of it selfe , What shall I returne to the Lord ? &c. So that the soule by this dealing with it selfe promoteth it selfe to all holy duties till it come to heaven . The reason why wee are thus backward to the keeping of this court in our selves , is selfelove : we love to flatter our owne affections , but this selfe-love , is but selfe-hatred in the end ; ( as the wiseman saies ) he that regards not this part of wisdome , hates his owne soule , and shall eate the fruits of his owne wayes . 2. As likewise it issues from an irksomnesse of labour , which makes us rather willing to seeme base and vile to our selves and others , then to take paines with our owne hearts to be better , as those that are weary of holding the reines , give them up unto the horse necke , and so are driven whither the rage of the horse caryeth them : sparing a little trouble at first , doubles it in the end , as he who will not take the paines to cast up his bookes , his bookes will cast up him in the end . It is a blessed trouble that brings sound and long peace : Th●… labour saves God a labour , for therefore he judgeth us , because wee would not take paines with our selves befor . 3. And Pride also , with a desire of liberty , makes men thinke it to be a diminishing of greatnesse and freedome , either to be curbed , or to curbe o●… selves : We love to be absolute , and independant ; but this , as it brought rui●… upon our nature in Adam ; so it will upon our persons . Men ( as Luther w●… wont to say ) are borne with a Pope i●… their belly , they are loath to give 〈◊〉 account , although it be to themselves their wils are instead of a kingdome 〈◊〉 them . Let us therefore ( when any lawle●… passions begin to stir ) deale with o●… soules as God did with Ionah ; Doest th●… well to be angry ? to fret thus ? This w●… be a meanes to make us quiet . For , al●… what weake reasons have we often of strong motions ; such a man gave mee no respect , such another lookt more kindly upon another man then upon me , &c. You have some of Hamans spirit , that for a little neglect , would ruine a whole nation . Passion presents men that are innocent as guilty to us , and because we will not seeme to bee mad without reason , Pride commands the wit , to justifie anger , and so one Passion maintaines and feeds another . Neither is it sufficient to cite the soule before it selfe ; but , it must be pressed to give an account , as we see here , David doubles , and trebles the expostulation ; as oft as any distemper did arise , so oft did he labour to keep it downe . If passions grow too insolent , Elies mildnesse will doe no good . It would prevent much trouble in this kinde , to subdue betimes ( in our selves and others ) the first beginnings of any unruly passions and affections ; which ( if they be not well tutord and disciplined at the first ) prove as headstrong , unruly and ill nurtured , children , who ( being not chastened in time ) take such a head , th●… it is ( oft ) above the power of paren●… to bring them in order . A childe set 〈◊〉 liberty ( saith Salomon ) breeds shame ( 〈◊〉 length ) to his parents . Adonizeths example shewes this . The like may be sa●… of the affections set at liberty ; It is dangerous to redeeme a little quiet by yeelding to our affections which is never safely gotten but by mortificatio●… of them . Those that are in great place , 〈◊〉 most in danger , by yeelding to themselves , to loose themselves ; for they 〈◊〉 so taken up with the person for a ti●… put upon them , that they , both in lo●… and speech , and cariage , often sh●… that they forget both their natu●… condition as men , and much more th●… supernaturall as Christians ; and the●… fore are scarce counsellable by oth●… or themselves , in those things that co●…cerne their severed condition that co●…cerneth another world . Whereas i●… were most wisdome so to think of th●… place they beare , whereby they are 〈◊〉 led gods , as not to forget they must 〈◊〉 their person aside , and die like men : David himselfe that in this afflicted condition could advise with himselfe , and checke himselfe , yet in his free and flourishing estate neglected the counsell of his friends . Agur was in jealousie of a full condition , and lest instead of saying , what have I done ; why am I thus cast downe , & c ? he should say , Who is the Lord ? Meaner men in their lesser sphaere , often shew what their spirits would be , if their compasse were inlarged . It is a great fault in breeding youth , for feard of taking downe of their spirits , not to take downe their pride , and get victory of their affections ; whereas a proud unbroken heart raiseth us more trouble often then all the world beside . Of all troubles ; the trouble of a proud heart is the greatest ; It was a great trouble to Haman to lead Mordecaies horse , which another man would not have thought so ; the moving of a straw is troublesome to proud flesh . And therefore it is good to heare the yoake from our youth , It is better to bee taken downe in youth , then to be broken in pieces by great crosses in age . First or last , selfe-deniall and victory over our selves is absolutely necessary ; otherwise faith which is a grace that requireth selfe-deniall , will never b●… brought into the soule , and beare ru●… there . But , what if pressing upon our soul●… will not help ? Then speake to God , to Jesus Chri●… by prayer , that as hee rebuked the windes and the waves , and went up●… the Sea , so hee would walke upon o●… soules and command a calme there . 〈◊〉 is no lesse power to settle a peace in th●… soule , then to command the seas to 〈◊〉 quiet . It is Gods prerogative to rule 〈◊〉 the heart , as likewise to give it up to●… selfe , which ( next to hell ) is the great●… judgement ; which should draw us 〈◊〉 the greater reverence and feare of 〈◊〉 pleasing God. It was no ill wish of hi●… that desired God , to free him from 〈◊〉 ill man , himselfe . CAP. VI. Other Observations of the same nature . MOreover we see that a godly man can cast a restraint upon himselfe , as David here staies himselfe in falling . There is a principle of grace , that stops the heart , and puls in the reines againe when the affections are loose . A carnall man , when he begins to be cast down , sinkes lower and lower , untill he sinks into despaire , as leade sinkes into the bottome of the sea . They sunke , they sunke , like leade in the mighty waters . A carnall man sinkes as a heavy body to the center of the earth , and staies not , if it be not stopped : There is nothing in him to stay him in falling , as we see in Achitophel , and Saul : who ( wanting a support ) found no other stay , but the swords point . And the greater their parts and places are , the more they intangle themselves ; and no wonder , for they are to encounter with God and his deputy conscience , who is King of Kings and Lord of Lords When Cain was cast out of his fathe●… house , his heart and countenance w●… alwaies cast downe , for , he had nothing in him to lift it upwards . But a godly man , though he may give a little w●… to passion , yet ( as David ) he recover himselfe . Therefore as we would have any good evidence , that we have a ●…ter spirit in us then our owne , greate then the flesh or the world , Let us ( 〈◊〉 all troubles we meet with ) gather 〈◊〉 our selves , that the streame of our 〈◊〉 affections cary us not away too farre . There is an art or skill of bear●… troubles , ( If we could learne it ) with out overmuch troubling of our selves . As in bearing of a burden there is a way so to poize it , that it weigheth 〈◊〉 over heavy : If it hanges all in one side it poizes the body downe . The greater part of our troubles we pull upo●… our selves ; by not parting our care 〈◊〉 as to take upon us onely the care 〈◊〉 duty , and leave the rest to God ; a●… by mingling our passions with o●… crosses ; & ( like a foolish patient ) ch●…ing the pills which we should swallow downe . We dwell too much upon the griefe , when wee should remove the soule higher . Wee are nearest neighbours unto our selves ; when we suffer griefe ( like a canker ) to eate into the soule ; and ( like a fire in the bones ) to consume the marrow and drink up the spirits : we are accessary to the wrong done both to our bodies and soules : we wast our owne candle , and put out our light . We see here againe , that a godly man can make a good use of Privacy . When he is forced to be alone , he can talke with his God and himselfe ; one reason whereof is , that his heart is a treasury and storehouse of divine truthes , whence he can speake to himselfe , by way of checke , or incouragement of himselfe : he hath a spirit over his own spirit , to teach him to make use of that store he hath laid up in his heart , the spirit is never neerer him then when by way of witnesse to his spirit he is thus comforted ; wherein the childe of God differs from another man , who cannot endure solitarinesse , because his heart is empty ; he was a stranger to God before , and God is a stranger to him now . So that hee cannot goe to God as a friend ; And for his conscience , that is ready to speake to him , that which he is loath to heare : and therefore , hee counts himselfe a torment to himselfe , especially in privacy . We read of great Princes who after some bloody designes , were as terrible to themselves as they were formerly to others , and therefore could never endure to be awaked in the night , without Musique , or some like diversion . It may bee , wee may bee cast into such a condition , ( where we have none in the world to comfort us ) as in contagio●… sicknesse , when none may come neare us , we may be in such an estate wherein no friend will owne us . And therefore let us labour now to bee acquainted with God and our owne hearts ; an●… acquaint our hearts with the comfor●… of the holy Ghost , then , though wee have not so much as a booke to looke on , or a friend to talke with , yet we●… may looke with comfort into the book of our own heart , and reade what God hath written there by the finger of his spirit : all bookes are written to amend this one booke of our heart and conscience ; by this meanes we shall neverwant a Divine to comfort us , a Physitian to cure us , a Counseller to direct us , a Musitian to cheare us , a Controller to check us , because ( by help of the word and spirit ) we can be all these to our selves . Another thing we see here , that God hath made every man a Governour over himselfe . The poore man that hath none to governe him , yet may bee a King in himselfe . It is the naturall ambition of mans heart to desire governement , as we see in the Braemble ; Well then , let us make use of this disposition , to rule our selves . Absolom had high thoughts ; O , If I were a King , I would doe so and so . So our hearts are ready to promise , if I were as such and such a man , in such and such a place , I would doe this and that . But how dost thou manage thine owne affections ? how dost thou rule in thine owne house ? in thy selfe ? doe not passions get the upper hand , and keepe reason under foot ? When wee have learned to rule over our ow●… spirits well , then we may be fit to rule over others . He that is faithfull in a little , shall be set over more . Hee that c●… governe himselfe ( In the Wise-man judgement ) is better then he that can governe a City . Hee that cannot , is like a Citie without a wall , where those that are in may goe out , and the enemies without , may come in at their pleasure . So where there is not a governme●… set up , there finne breaks out , and Setan breaks in without controule . See againe , the excellency of the soule , that can reflect upon it selfe , 〈◊〉 judge of whatsoever comes from it : 〈◊〉 godly mans care and trouble is especially about his soule , as David he●… looks principally to that , because 〈◊〉 outward troubles are for to helpe th●… when God touches our bodies , our estates , or our friends , hee aimes at 〈◊〉 soule in all . God will never remove 〈◊〉 hand , till something be wrought upon the soule , as Davids moisture was as the drought in Summer , so that hee roared , and carried himselfe unseemely ( for so great and holy a man ) till his heart was subdued to deale without all guile with God in confessing his sinne , and then GOD forgave him the iniquitie thereof , and healed his body too . In sicknesse , or in any other trouble , It is best the Divine should bee before the Physician : and that men begin where God begins . In great fires men looke first to their Jewels , and then to their lumber ; so our soule is our best Jewel : A carnall worldly man , is called , ( and well called ) a fleshly man , because his very soule is flesh , and there is nothing but the world in him . And therefore , when all is not well within , hee cries out , My Body is troubled , my state is broken , my friends faile me , &c. but all this while , there is no care for the poor soule to settle a peace in that . The possession of the soule is the richest possession , no jewell so precious ; the account for our owne soules , and the soules of others , is the greatest account , and therefore the care of soules should bee the greatest care : What an indignity is it that we should forget such soules to satisfie our lusts ? to have our wils ? to bee vexed with any , who by their judgement , example , or authority , stopp as we suppose our courses . Is it not the greatest pl●… of the world ; First to have their lu●… satisfied : Secondly , to remove either by fraud or violence whatsoever standeth in their way : And thirdly , to put colours and pretences upon this to delude the world & themselves , imploying all their carnall wit and worldly strength for their carnall aimes , and fighting for that which-fights against their owne soules ? For what will be●… the issue of this but certaine destruction ? Of this minde are not onely t●… dregs of people , but many of the m●… refined sort , who desire to be emine●… in the world ; And to have their ow●… desires herein , give up the liberty o●… their owne judgements and consciences , to the desires and lusts of others ; to bee above others they will bee beneath themselves ; having those mens persons in admiration for hope of advantage , whom otherwise they despise , and so substituting in their spirits , man in the place of GOD , lose heaven for earth , and bury that divine sparke ( their soules ) capable of the Divine nature , and fitter to be a sanctuary and temple for God to dwell in , then by clozing with baser things to become base it selfe . We need not wonder that others seeme base to carnall men , who are base both in and to themselves . It is no wonder they should bee cruell to the soules of others , who are cruell to their owne soules , that they should neglect and starve others , that give away their owne soules in a manner for nothing . Alas upon what poore termes do they hazard that , the nature and worth whereof is beyond mans reach to comprehend . Many are so carelesse in this kinde , that if they were throughly perswaded that they had soules that should live for ever , ( either in blisse or torment ) wee might the more easily work upon them . But as they live by sense , as beasts , so they have no mo●… thoughts of future times then 〈◊〉 , except at such times as conscience is awaked by some suddaine judgement , whereby Gods wrath is revealed fro●… heaven against them . But happy were it for them , if they might die like beasts , whose miserie dies with them . To such an estate hath sinne brought the soule , that it willingly drowneth it selfe in the senses , and becomes in some sort incarna●…e with the flesh . Wee should therefore set our sel●… to have most care of that , which Go●… cares most for : which he breathed i●…to us at first , set his owne image upon , gave so great a price for , and values above all the world besides . Shall all our study bee to satisfie the desires 〈◊〉 the flesh , and neglect this ? Is it not a vanity to preferre the casket before the jewel , the shell before the pearle , the gilded potsheard before the treasure ? and is it not muc●… more vanitie to preferre the outward condition before the inward ? The soule is that which Satan and his hath most spite at , for in troubling our bodies or estates , hee aimes at the vexation of our soules . As in Iob , his aime was to abuse that power God had given him over His children , body and goods , to make him out of a disquieted spirit blaspheme God. It is an ill method to beginne our care in other things , and neglect the soule , as Achitophel , who set his house in order , when hee should have set his soule in order first . Wisedome begins at the right end . If all bee well at home , it comforts a man though he meets with troubles abroad . Oh ( saith he ) I shall have rest at home , I have a loving wife and dutifull children ; so whatsoever we meet withall abroad , if the soule be quiet , thither we can retire with comfort . See that all bee well within , and then all troubles from without cannot much annoy us . Grace will teach us to reason thus , God hath given mine enemies power over my liberty and condition , but shall they have power and liberty over my spirit ? It is that which Satan and they most seeke for , but never yeeld , Oh my soule . And thus a godly man will become more then a conquerer ; when in appearance hee is conquered , the cause prevailes , his spirit prevailes and is undaunted . A Christian is not subdued till his spirit be subdued . Th●… Iob prevailed over Sathan and all his troubles at length . This tormente●… proud persons to see godly men enjoy a calme and resolute frame of mind●… in the midst of troubles ; when th●… enemies are more troubled in troubling them then they are in being troubled by them . Wee see likewise here , how to fra●… our complaints : David complaines n●… of God , nor of his troubles , nor of others , but of his owne soule , hee complaines of himselfe , to himselfe . A●… 〈◊〉 he should say ; Though all things else be out of order , yet O my soule thou shouldst not trouble mee too : thou shouldst not betray thy selfe unto troubles , but rule o●… them . A godly man complaines to Go●… yet not of God , but of himselfe ; a carnall man is ready to justifie himselfe , and complaine of God. He complaines not to God , but of God ( at the least ) in secret murmuring : hee complaines of others that are but Gods violls ; hee complaines of the grievance that lies upon him , but never regards what is amisse in himselfe within : Openly he cries out upon fortune , yet secretly he strike that God , under that Idoll of fortune , by whose guidance all things comes to passe , whilst he quarrells with that which is nothing hee wounds him that is the cause of all things : like a gouty man that complaines of his shooe , and of his bed ; or an aguish man , of his drinke , when the cause is from within . So men are disquieted with others , when they should rather bee disquieted and angry with their owne hearts . We condemne Ionas for contending with God , and justifying his unjust anger , but yet the same risings are in men naturally , if shame would suffer them to give vent to their secret discontent ; their heart speakes what Ionas tong●… spake . Oh , but here we should lay o●… hand upon our mouth and adore God and command silence to our soules . No man is hurt but by himselfe first Wee are drawen to evill , and allur●… from a true good to a false by our ow●… lusts , God tempts no man. Satan hath 〈◊〉 power over us further then wee willingly lie open to him , Satan wor●… upon our affections , and then our affections worke upon our will. Hee do●… not worke immediatly upon the wi●… wee may thanke our selves in willing yeelding to our owne passions , fo●… that ill Satan or his instruments draw us unto ; Saul was not vexed with●… evill spirit , till he gave way to his ow●… evill spirit of envy first . The devill 〈◊〉 tred not into Iudas untill his cove●… heart made way for him . The Apo●… strengtheneth his conceit against 〈◊〉 and lasting anger from hence , th●… this wee give way to the devill . I●… dangerous thing to passe from G●… government , and come under Sata●… Satan mingleth himselfe with 〈◊〉 owne passions , therefore wee should blame our selves first , bee ashamed of our selves most , and judge our selves most severely . But selfe-love teacheth us a contrary method ; to translate all upon others ; it robs us of a right judgement of our selves . Though we desire to know all diseases of the body by their proper names , yet wee will conceive of sinfull passions of the soule under milder termes ; as lust under love , rage under just anger , murmuring under just displeasure , &c. thus whilest wee flatter our griefe , what hope of cure ! Thus sinne hath not onely made all the creatures enemies to us , but our selves the greatest enemies to our selves , and therefore wee should begin our complaints against our selves , & discusse our selves throughly ; how else shal we judge truly of other things without us , above us , or beneath us ? The Sun when it rises enlightens first the nearest places , and then the more remote ; So where true light is set up , it discovers what is amisse within first . Hence also wee see , that as in all discouragements a godly man hath most tr●…ble with his owne heart , so hee knowes 〈◊〉 to carry himselfe therein , as David 〈◊〉 here . For the better clearing of this , wee must know there bee divers kinds 〈◊〉 degrees of conflicts in the soule 〈◊〉 man , whilst it is united to the body . First , betweene one corrupt Pa●… and another , as betweene Covetousn●… and Pride ; Pride calls for expence , Covetousnesse for restraint ; oft Pass●… fight not onely against God and re●… to which they owe a homage , but 〈◊〉 against another ; Sinne fights aga●… sinne , and a lesser sinne is oftenti●… overcome by a greater . The soul●… this case , is like the Sea tossed 〈◊〉 contrary windes ; and like a kingdo●… divided , wherein the subjects fig●… both against their Prince , and on●… gainst another . Secondly , there is a naturall con●… in the Affections whereby Nature see●… to preserve it selfe , as betwixt a●… and feare ; Anger cals for revenge , 〈◊〉 of the law bindes the soule to be qui●… Wee see in the creatures , feare makes them abstaine from that which their appetites carry them unto . A Wolfe comes to a flock with an eagernesse to prey upon it , but seeing the Shepheard standing in defence of his sheepe , returnes and doth no harme , and yet for all this as hee came a wolfe , so hee returnes a wolfe . A naturall man may oppose some sin from an obstinate resolution against it , not from any love of God , or hatred of sin , as sin , but because he conceives it a brave thing to have his will. As one hard weapon may strike at another , as a stone wall may beate backe an arrow ; but this opposition is not from a contrariety of nature , as is betwixt fire and water . Thirdly , there is a conflict of a higher nature , as between some sinnes and the light of reason helped by a naturall conscience . The Heathen could reason from the dignity of the soule , to count it a base thing to prostitute themselves to beastly lusts , so as it were degrading and unmanning themselves . Naturall men desirous to maintaine a great opinion of themselves , and to awe the inferiour sort by gravity of deportme●… in cariage , will abstaine from that which otherwise their hearts 〈◊〉 them unto , lest yeelding should rend●… them despised , by laying themselves too much open ; as because passion discovers a foole as hee is , and mak●… wise man thought meaner then he is , therefore a prudent man will conc●… his passion . Reason refined and rais●… by education , example , and custome , doth breake in some degree the fo●… of naturall corruption , and brings i●… the soule , as it were , another nature and yet no true change ; as we see 〈◊〉 such as have beene inured to goo●… courses , they feele conscience chec●… ing them upon the first discontinuan●… and alteration of their former goo●… wayes , but this is usually from a for●… impression of their breeding , as 〈◊〉 boate moves some little time upon 〈◊〉 water by vertue of the former stro●… yet at length we see corruption prevailing over education , as in Ioas , 〈◊〉 was awed by the reverent respect he bare to his uncle Iehojoda , he was good all his uncles dayes : And in Nero , in whom the goodnesse of his education prevailed over the fiercenesse of his nature , for the first five yeares . Fourthly , but in the Church , where there shineth a light above nature , as there is a discovery of more sinnes , and some strength , with the light , to performe more duty ; So there is a further conflict then in a man that hath no better then nature in him . By a discovery of the excellent things of the Gospell , there may be some kinde of joy stirred up , and some degree of obedience : whence there may be some degree of resistance against the sinnes of the Gospell , as obstinate unbeleefe , desperation , prophanesse , &c. A man in the Church may doe more then another out of the Church , by reason of the inlargement of his knowledge ; whereupon such cannot sinne at so easie a rate as others that know lesse , and ( therefore ) meet with lesse opposition from conscience . Fiftly , there is yet a further degree of conflict betwixt the sanctified powers of the soule , and the flesh , not onely as it is seated in the baser parts , but even in the best faculties of the soule , and as it mingles it self with every gracious performance ; ( as in David ) There is not onely a conflict betwixt sin and conscience , inlightned by a common worke of the Spirit ; but betweene the commanding powers of the soule sanctified , and it selfe unsanctified , between reasons of the flesh and reasons of the spirit , betweene faith and distrust , betweene the true light of knowledge , and false light . For it is no question but the flesh would play its part in David , and muster up all the strength of reason it had . And usually flesh , as it is more ancient then the Spirit , ( we being first naturall , then spirituall ) so it will put it selfe first forward in devising shifts , as Esau comes out of the wombe first before Iacob ; yet hereby the Spirit is stirred up to a present examination and resistance , and in resisting ( as wee see here ) at length the godly gets the victory . As in the conflict betweene the higher parts of the soule with the lower , it clearely appeares , that the soule doth not rise out of the temper of the body , but is a more noble substance , commanding the body by reasons fetched from its owne worth ; so in this spirituall conflict , it appeares there is something better then the soul it selfe , that hath superiority over it . CAP. VII . Difference between good men and others in conflicts with sinne . BUt how doth it appeare that this combate in David was a spirituall combate ? 1. Answ. First , A naturall conscience is troubled for sins against the light of nature onely , but David for inward and secret corruptions , as discouragement and disquietnesse arising from faint trusting in God. Davids conflict was not onely with the sensuall lower part of his soule , which is carried to ease and quiet , and love of present things , but hee was troubled with a mutiny in his understanding , betweene faith and distrust ; and therefore hee was forced to rouze up his soule so oft to trust in God ; which shews that carnall reason did solicite him to discontent , and had many colourable reasons for it . Secondly , a man indued with common grace , is rather a patient then an agent in conflicts ; the light troubles him against his will , as discovering and reproving him , and hindring his sinfull contentments ; his heart is more byased another way if the light would let him ; but a godly man labours to helpe the light , and to worke his heart to an opposition against sinne ; he is an agent as well as a patient . As David here doth not suffer disquieting , but is disquieted with himselfe for being so . A godly man is an agent in opposing his corruption , and a patient in induring of it : whereas a naturall man is a secret agent in and for his corruptions , and a patient in regard of any helpe against them ; A good man suffers evill and doth good , a naturall man suffers good and doth evill . Thirdly , A conscience guided by common light , withstands distempers most by outward meanes , but David here fetcheth helpe from the Spirit of God in him , and from trust in God. Nature works from within , so doth the new nature ; David is not onely something disquieted , and something troubled for being disquieted , but sets himselfe throughly against his distempers ; hee complaines , and expostulates , hee censures , and chargeth his soule . The other , if hee doth any thing at all , yet it is faintly ; he seeks out his corruption as a coward doth his enemie , loth to finde him , and more loth to encounter with him . Fourthly , David withstands sinne constantlie and gets ground . Wee see here , he gives not over at the first , but presseth againe and againe . Nature works constantly , so doth the new nature . The conflict in the other is something forced , as taking part with the worser side in himselfe , good things have a weak , or rather no party in him , bad things a strong ; and therefore hee soone gives over in this holy quarrell . Fiftly , David is not discouraged by his foiles , but sets himselfe afresh against his corruptions , with confidence to bring them under . Whereas he that hath but a common work of the Spirit , after some foiles , lets his enemy prevaile more and more , and so despaires of victory , and thinks it better to fit still , then to rise and take a new fall ; by which meanes his later end is worse then his beginning , for beginning in the Spirit , he ends in the flesh . A godly man , although upon some foile , he may for a time bee discouraged , yet by holy indignation against sinne , he renues his force , and sets afresh upon his corruptions , and gathers more strength by his falls , and groweth into more acquaintance with his owne heart , and Satans malice , and Gods strange waies in bringing light out of darknesse . Sixtly , An ordinary Christian may be disquieted for being disquieted , as David was , but then it is onely as disquiet hath vexation in it ; but David here striveth against the unquietnesse of his spirit , not onely as it brought vexation with it , but as it hindred communion with his God. In sinne there is not onely a guilt binding over the soule to Gods judgement , and thereupon filling the soule with inward feares and terrors ; but in sinne likewise there is , 1. a contrarietie to Gods holy nature ; and , 2. a contrariety to the Divine nature and image stamped upon our selves ; 3. a weakning and disabling of the soule from good ; and , 4. a hindring of our former communion with GOD , sinne being in its nature a leaving of God the fountaine of all strength and comfort , and cleaving to the creature ; hereupon the soule having tasted the sweetnesse of GOD before , is now grieved , and this grief is not onely for the guilt and trouble that sinne drawes after it , but from an inward Antipathy and contrariety betwixt the sanctified soule and sinne . It hates sinne as sinne , as the onely bane and poyson of renewed nature , and the onely thing that breedes strangenesse betwixt God & the soule . And this hatred , is not so much from discourse and strength of reason , as from nature it selfe rising presently against its enemie ; The Lambe presently shuns the Wolfe from a contrariety ; Antipathies wait not for any strong reason , but are exercised upon the first presence of a contrary object . Seventhly , hereupon ariseth the last difference ; that because the soule hateth sinne as sinne , therefore it opposeth it universally and eternally , in all the powers of the soule , and in all actions inward and outward issuing from those powers , David regarded no iniquity in his heart , but hated every evil way . The desires of his soule were , that it might be so directed , that he might keep●… Gods law . And if there had beene no binding law , yet there was such a sweet sympathy and agreement betwixt his soule and Gods truth , that he delighted in it above all naturall sweetnesse ; Hence it is that Saint Iohn saith , He that is bor●… of God cannot sinne , that is so farre forth as he is borne of God ; his new nature will not suffer him , he cannot lie , he cannot deceive , he cannot be earthly minded , hee cannot but love and delight in the persons & things that are good . There is not onely a light in the understanding , but a new life in the will , and all other faculties of a godly man ; what good his knowledge discovereth , that his will makes choice of , and his heart loveth ; What ill his understanding discovers , that his will hateth and abstaines from . But in a man not throughly converted , the will and affections are bent otherwise , he loves not the good he doth , nor hates the evill hee doth not . Therefore let us make a narrow search into our soules upon what grounds wee oppose sinne , and fight Gods battells . A common Christian is not cast downe , because hee is disquieted in Gods service , or for his inward failings , that he cannot serve God with that liberty & freedome he desires , &c : But a godly man is troubled for his distempers , because they hinder the comfortable intercourse betwixt God and his soule , and that spirituall composednesse , and Sabbath of spirit which hee enjoyed before , and desires to enjoy againe . Hee is troubled that the waters of his soule are troubled so , that the image of Christ shines not in him as it did before . It grieves him to finde an abatement in affection , in love to God , a distraction or coldnesse in performing duties , any doubting of Gods favour , any discouragement from dutie , &c. A godly mans comforts and grievances are hid from the world ; naturall men are strangers to them . Let this be a rule of discerning our estates , how wee stand affected to the distempers of our hearts ; If wee finde them troublesome , it is a ground of comfort unto us that our Spirits are ruled by a higher spirit ; and that there is a principle of that life in us , which cannot brooke the most secret corruption , but rather casts it out by a holy complaint , as strength of nature doth poyson , which seekes its destruction . And let us bee in love with that worke of grace in us , which makes us out of love with the least stirrings that hinder our best condition . Se●… againe , We may be sinfully disquieted for that which is not a sinne to be disquieted for . David had sinned if he had not beene somewhat troubled for the banishment from Gods house , and the blasphemie of the enemies of the Church ; But yet ( wee see ) hee stops himselfe , and sharply takes up his soule for being disquieted : Hee did well in being disquieted , and in checking himselfe for the same ; there were good grounds for both : He had wanted spirituall life if he had not beene disquieted . Hee abated the vigour and livelinesse of his life , by being over-much disquieted . CAP. VIII . Of unfitting dejection : and when it is excessive . And what is the right temper of the soule herein . §. 1. THen , how shall we know when a man is cast downe and disquieted , otherwise then is befitting ? There is a 3. fold miscarriage of inward trouble . 1. When the soule is troubled for that 〈◊〉 should not be vexed for , as Ahab , when hee was crost in his will for Nab●… vineyard . 2. In the ground , as when we grieve for that which is good , and for that which wee should grieve for ; but it is with too much reflecting upon o●… owne particular . As in the troubles of the state 〈◊〉 Church , we ought to be affected ; b●… not because these troubles hinder any liberties of the flesh , and restrain pride of life , but from higher respects : A●… that by these troubles God is dishonoured , the publike exercises of Religion hindred , and the gathering of soules thereby stopped : As , the States and Common-wealths which should be harbours of the Church , are disturbed ; as lawlesse courses and persons prevaile ; as Religion and Justice is triumphed over , and trodden under . Men usually are grieved for publique miseries from a spirit of selfe-love only , because their owne private is imbarqued in the publique . There is a depth of deceit of the heart in this matter . 3. So for the measure , when wee trouble our selves ( though not without cause ) yet without bounds . The spirit of man is like unto moist elements , as ayre and water , which have no bounds of their owne to containe them in , but those of the vessell that keepes them : water is spilt and lost without something to hold it ; so it is with the spirit of man , unlesse it be bounded with the Spirit of God. Put the case a man be disquieted for sinne ( for which not to be disquieted is a sin ) yet we may looke too much , and too long upon it , for the soule hath a double eye , one to looke to sinne , another to looke up to Gods mercy in Christ. Having two objects to looke on , wee may sinne in looking too much on the one , with neglect of the other . §. 2. Seeing then , disquieting and dejectin for sinne is necessary , how shall wee k●… when it exceeds measure ? First , when it hinders us from holy duties , or in the performance of them , by distraction or otherwise ; whereas they are given to carry us to that which is pleasing to GOD , and good to our selves . Griefe is ill when it taketh off the soule from minding that it should , and so indisposeth us to the duties of o●… callings . Christ upon the Crosse was grieved to the utmost , yet it did not take away his care for his mother ; so the good theefe in the middest of his pangs laboured to gaine his fellow , and to save his owne soule , and to glorifie Christ. If this be so in griefe of body which taketh away the free use of reason , and exercise of grace more then any other griefe , then much more in griefe from more remote causes , for in extremity of body the sicknesse may be such , as all that wee can performe to God is a quiet submission , and a desire to bee carried unto Christ by the prayers of others ; we should so minde our griefe as not to forget Gods mercy , or our owne duty . Secondly , when wee forget the grounds of comfort , & suffer our minde to runne onely upon the present grievance , it is a sinne to dwell on sinne and turmoile our thoughts about it , when we are called to thankfulnesse . A Physitian in good discretion forbids a dish at sometimes to prevent the nourishment of some disease , which another time hee gives way unto . So wee may and ought to abstaine from too much feeding our thoughts upon our corruptions in case of discouragement , which at other times is very necessary . It should be our wisedome in such cases to change the object , and labour to take off our minds , and give them to that which calls more for them ; Griefe oft presseth unseasonably upon us , when there is cause of joy , and when we are called to joy ; as Ioab justly found fault with David for grieving too much , when GOD had given him the victory , and rid him and the State of a traiterous sonne . GOD hath made some dayes for joy , and joy is the proper worke of those dayes . This is the day which the Lord hath made . Some in a sicke distemper , desire that which increaseth their sicknesse ; so some that are deepely cast downe , desire a wakening ministery , and what ever may cast them downe more ; whereas they should meditate upon comforts , and get some sweet assurance of Gods love . Joy is the constant temper which the soule should bee in , Rejoyce evermore , ( saith the Apostle . ) If a sinke bee stirred , we stir it not more , but goe into a sweeter roome . So wee should thinke of that which is comfortable , and of such trueths as may raise up the soule , and sweeten the spirit . Thirdly , Griefe is too much , when it inclines the soule to any inconvenient courses : ( for if it bee not lookt to it is an ill counsellor ) when either it hurts the health of our bodies , or drawes the soule ( for to ease it selfe ) to some unlawfull liberty . When grief keeps such a noise in the soule , that it will not heare what the messengers of God , or the still voice of the Spirit saith , as in combustions , loud cries are scarce heard : so in such cases the soule will neither heare it selfe , nor others . The fruit of this overmuch trouble of spirit , is increase of trouble . §. 3. 3. Another question may bee , What that sweet and holy temper is , the soule should be in , that it may neither bee faulty in the defect , nor too much abound in griefe and sorow . 1. The soule must bee raised to a right griefe . 2. The griefe that is raised , though it bee right yet it must bee bounded . Before wee speake of raising griefe in the godly , wee must know there are some who are altogether strangers to any kinde of spirituall griefe , or trouble at all ; such must consider , that the way to prevent everlasting trouble , i●… to desire to be troubled with a preventing trouble . Let those that are not in the way of grace thinke with themselves what cause they have , not to take a minutes rest while they are i●… that estate . For a man to bee in debt both body and soule , subject every minute to be arrested and caried prisoner to Hell , and not to bee moved : Fo●… man to have the wrath of GOD ready to bee powred out upon him , and Hell gape for him , nay to cary a hell about him in conscience ( if it were awake ) and to have all his comfort here hanging upon a weake threed of this li●…e ready to bee cut and broken off every moment , and to bee cursed in all those blessings that he enjoyes : and yet not to be disquieted , but continually treasuring up wrath against the day of wrath , by running deeper into God●… books : for a man to bee thus , and not to bee disquieted , is but the Devills peace , whilest the strong man holds possession : A burning Ague is more hopefull than a Lethargy ; The best service that can be done to such men , is to startle and rouze them , and so with violence to pull them out of the fire ( as Iude speakes ) or else they will another day curse that cruell mercy that lets them alone now . In all their jollity in this world , they are but as a Booke fairely bound , which when it is opened is full of nothing but Tragedies . So when the booke of their consciences shall be once opened , there is nothing to bee read but lamentations and woes . Such men were in a way of hope , if they had but so much apprehension of their estates , as to ask themselves , What have I done ? If this bee true that there are such fearefull things prepared for sinners , why am I not cast downe ? Why am I no more troubled and discouraged for my wicked courses ? Despaire to such is the beginning of comfort ; and trouble the beginning of peace . A storme is the way to a calme , and hell the way to heaven . But for raising of a right grief in the soule of a holy man , looke what is the state of the soule in it selfe , in wh●… termes it is with God ; whether there be any sinne hanging on the fyle unrepented of . If all bee not well with in us , then here 's place for inward trouble , whereby the soule may afflict it selfe . God saw this griefe so needfull for his people , that he appointed certaine dayes for afflicting them ; because it is fit that sinne contracted by joy should bee dissolved by griefe ; and sinne is so deepely invested into the soule , that 〈◊〉 separation betwixt the soule and it cannot be wrought without much griefe ; when the soule hath smarted for sinne , it sets then the right price upon reconciliation with God in Christ , and it fe●…leth what a bitter thing sinne is , and therefore it will bee afraid to bee 〈◊〉 bold with it afterward ; it likewise aweth the heart so , that it will not bee so loose towards GOD as it was before ; and certainely that soule that hath 〈◊〉 the sweetnesse of keeping peace wit●… God , cannot but take deeply to heart , that there should bee any thing in us that should divide betwixt us and the fountaine of our comfort , that should stop the passage of our prayers , and the current of Gods favours both towards our selves and others ; it is such an ill as is the cause of all other ill , and damps all our comforts . 2. Wee should looke out of our selves also , considering whether for troubles at home and abroad God calls not to mourning or troubling of our selves ; griefe of compassion is as well required as griefe of contrition . It is a dead member that is not sensible of the state of the body . Ieremie for feare he should not weepe enough for the distressed estate of the Church , desired of God , that his eyes might be made a fountaine of teares . A Christian , as hee must not bee proud flesh , so neither must he be dead flesh ; none more truely sensible either of sinne or of misery ( so farre as misery carries with it any signe of Gods displeasure ) then a true Christian : which issues from the life of Grace , which ( where it is in 〈◊〉 measure ) is lively , and therefore sensible : for God gives motion and sense for the preservation of life . As God bowels are tender towards us , so God people have tender bowells toward him , his cause , his people , and his Church The fruit of this sensiblenesse , is earn●… prayer to God. ( as Melanchton 〈◊〉 well ) If I cared for nothing , I would pr●… for nothing . 2. Griefe being thus raised , must , as wee said before , bee bounded a●… guided . 1. God hath framed the soule a●… planted such affections in it , as may answere all his dealing towards his children ; that when he enlargeth himselfe towards them , then the soule sho●… enlarge it selfe to him againe ; when 〈◊〉 opens his hand wee ought to open o●… hearts ; when hee shewes any token●… displeasure we should grieve ; when 〈◊〉 troubles us , wee should trouble a●… grieve our selves . As God any 〈◊〉 discovereth himself , so the soule sho●… be in a sutable pliablenesse . Then 〈◊〉 soule is as it should bee when it is ready to meet GOD at every turne , to joy when he calls for it , to mourne when hee calls for that , to labour to know Gods meaning in every thing . Againe GOD hath made the soule for a communion with himselfe , which communion is especially placed in the affections , which are the springs of all spirituall worship . Then the affections are well ordered , when wee are fit to have communion with God , to love , joy , trust , to delight in him above all things . The affections are the inward movings of the soule , which then move best when they move us to God , not from him . They are the feet of the soule , whereby wee walke with , and before God. When wee have our affections at such command , that wee can take them off from any thing in the world at such times as wee are to have more neare communion with God in hearing or prayer , &c. As Abrahā whē he was to sacrifice , left whatsoever might hinder him at the bottome of the Mount. When we let our affections so farre into the things of the world , as we can●… take them off when wee are to de●… with God ; it is a signe of spirituall i●… temperancie . It is said of the Israelites that they brought Aegypt with the●… into the wildernesse ; so many bring th●… world in their hearts with them , wh●… they come before God. But because our affections are ne●… well ordered without judgement , 〈◊〉 being to follow , not to lead ; It is 〈◊〉 evidence that the soule is in a fit temper , when there is such a harmony 〈◊〉 it , as that wee judge of things as they are , and affect as we judge , and exec●… as wee affect . This harmony with●… breeds uniformity and constancie 〈◊〉 our resolutions , so that there is ( 〈◊〉 〈◊〉 were ) an even thred drawne throug●… the whole course and tenour of 〈◊〉 lives , when wee are not off and on , 〈◊〉 and downe . It argues an ill state of body , when it is very hot , or very col●… or hot in one part , and cold in anoth●… so unevennesse of spirit argues a distemper ; a wise mans life is of one colour like it selfe . The soule bred fro●… heaven , so farre as it is heavenly minded , desires to be ( like heaven ) above all stormes uniforme , constant ; not as things under the Sunne , which are alwayes in changes , constant onely in inconstancie . Affections are as it were the winde of the soule , and then the soule is carried as it should be , when it is neither so becalmed that it moves not when it should , nor yet tossed with tempests to move disorderly . When it is so well balaced that it is neither lift up , nor cast downe too much , but keepeth a steddy course . Our affections must not rise to become unruly passions , for then as a river that overfloweth the bankes , they carry much slime and soile with them . Though affections be the winde of the soule , yet unruly passions are the stormes of the soule , and will overturne all , if they be not suppressed . The best ( as wee see in David here ) if they doe not steare their hearts aright , are in danger of sudden gusts . A Christian must neither be a dead sea , nor a raging sea . Our affections are then in best temper , when they become so many graces of the Spirit ; as when love is turned to a love of God ; joy , to a delight in the best things ; feare , to a feare of offending him more then any creature ; sorrow , to a sorrow for sinne , &c. They are likewise in good temper , when they move us to all duties of love and mercy towards others ; when they are not shut , where they should be open , nor open where they should be shut . Yet there is one case wherein exceeding affection is not over exceeding , As in an extasie of zeale upon a sudd●… apprehension of Gods dishonour , and his cause trodden under foot . It is better in this case , rather scarce to be 〈◊〉 owne men then to be calme or quiet . It is said of Christ and David , that their hearts were eaten up with a holy zeale for Gods house . In such a case Moses unparalleld for meekenesse , was turned into an holy rage . The greatnesse 〈◊〉 the provocation , the excellencie of th●… object , and the weight of the occasion , beares out the soule , not onely without blame , but with great praise , in such seeming distempers . It is the glory of a Christian to be carried with full saile , and as it were with a spring tide of affection . So long as the streame of affection runneth in the due channell , and if there bee great occasions for great motions , then it is fit the affections should rise higher , as to burne with zeale , to be sicke of love , to be more vile for the Lord , as David ; to be counted out of our wits with Saint Paul to further the cause of Christ and the good of soules . Thus we may see , the life of a poore Christian in this world , 1. he is in great danger if hee be not troubled at all . 2. when he is troubled , he is in danger to be over troubled . 3. when he hath brought his soule in tune againe , hee is subject to new troubles . Betwixt this ebbing and flowing there is very little quiet . Now because this cannot bee done without a great measure of Gods Spirit , our helpe is to make use of that promise of giving the holy Ghost to them that aske it . To teach us when , how long , and how much to grieve : and when , and how long , and how much to rejoyce ; the Spirit must teach the heart this , who as he moved upon the waters before the Creation , so hee must move upon the waters of our soules , for wee have not the command of our owne hearts . Every naturall man is carried away with his flesh and humours , upon which the devill rides , and carries him whither he list ; he hath no better comsellors then flesh and blood , and Sathan counselling with them . But a godly m●…n is not a slave to his carnall affections , but ( as David here ) labours to bring into captivity the first moti●… of sinne in his heart . CAP. IX . Of the soules disquiets , Gods dealings , 〈◊〉 power to containe our selves in order . MOreover we see , that the soule 〈◊〉 disquiets proper to it selfe , besides th●… griefes of Sympathy that arise from the bodie ; for here the soule complaines 〈◊〉 the soule it selfe , as when it is out of the body it hath torments and joyes of its owne . And if these troubles of the soule be not well cured , then by way of fellowship and redundance they will affect the outward man , and so the whole man shall bee inwrapt in miserie . From whence we further see , that God , when he will humble a man , needs not fetch forces from without , if hee let but our owne hearts loose , wee shall have trouble and worke enough , though we were as holy as David , God did not onely exercise him with a rebellious sonne out of his owne loynes , but with rebellious risings out of his own heart . If there were no enemie in the world , nor devill in hell , we carry that within us , that if it be let loose will trouble us more then all the world besides . Oh that the proud creature should exalt himselfe against God , and runne into a voluntary course of provoking him , who cannot onely raise the humours of our bodies against us , but the passions of our mindes also to torment us ! Therefore it is the best wisedome not to provoke the great God , for are wee stronger then he , that can raise our selves against our selves ? and worke wonders not onely in the great world , but also in the little world , our soules and bodies when he pleases ? We see likewise hence a necessity of having something in the soule above it selfe , it must be partaker of a diviner nature then it selfe ; otherwise , when the most refined part of our soules , the very spirit of our mindes is out of frame , what shall bring it in againe ? Therefore we must conceive in a godly man , a double selfe , one which must be denied , the other which must denie ; one that breeds all the disquiet , and another that stilleth what the other hath raised . The way to still the soule , as it is under our corrupt selfe , is not to parlee with it , and divide government for peace sake , as if wee should gratifie the flesh in something , to redeeme liberty to the spirit in other things ; for we shall finde the flesh will be too encroching . Wee must strive against it , not with subtilty and discourse , so much , as with peremptory violence silence it and vexe it : An enemy that parlees will yeeld at length . Grace is nothing else but that blessed power , whereby as spirituall , wee gaine upon our selves as carnall . Holy love is that which wee gaine of selfe-love ; and so joy , and delight , &c. Grace labours to winne ground of the old man , untill at length it be all in all ; Indeed wee are never our selves perfectly , till we have wholly put off our selves . Nothing should bee at a greater distance to us then our selves . This is the reason why carnall men that have nothing above themselves but their corrupt selfe , sinke in great troubles , having nothing within to uphold them , whereas a good man is wiser then himselfe , holier then himselfe , stronger then himselfe , there is something in him more then a man. There be evills that the spirit of man alone out of the goodnesse of nature cannot beare , but the spirit of man assisted with an higher spirit , will support and carry him through . It is a good trial of a mans condition to know what he esteemes to be himselfe . A godly man counts the inner man , the sanctified part , to be himselfe , whereby hee stands in relation to Christ and a better life . Another man esteemes his contentment in the world , the satisfaction of his carnall desires , the respect hee findes from men by reason of his parts , or something without him , that he is master of , this he counts himselfe , and by this hee values himselfe , and to this he makes his best thoughts and endevours serviceable ; And of crosses in these things he is most sensible , and so sensible , that he thinks himself undone if hee seeth not a present issue out of them . That which most troubles a good man in all troubles , is himselfe , so farre as he is unsubdued ; he is more disquieted with himselfe , than with all troubles out of himselfe ; when hee hath gotten the better once of himselfe , whatsoever falls from without , is light ; where the spirit is enlarged , it cares not much for outward bondage ; where the spirit is lightsome , it cares not much for outward darkenesse ; where the spirit is setled , it cares not much for outward changes ; where the spirit is one with it selfe , it can beare outward breaches ; where the spirit is sound , it can beare outward sicknesse . Nothing can bee very ill with us , when all is well within . This is the comfort of a holy man , that though hee bee troubled with himselfe , yet by reason of the spirit in him which is his better selfe , hee workes out by degrees , what ever is contrary . As Spring-water being cleere of it selfe , workes it selfe cleane , though it be troubled by something cast in ; as the Sea will endure no poysonfull thing , but casts it upon the shore . But a carnall man is like a Spring corrupted , that cannot worke it selfe cleare , because it is wholly tainted ; his eye and light is darknesse , and therefore no wonder if hee seeth nothing . Sinne lieth upon his understanding , and hinders the knowledge of it selfe ; it lies close upon the will , and hinders the striving against it selfe . True selfe that is worth the owning , is when a man is taken into a higher condition and made one with Christ , and esteemes neither of himselfe nor others , as happy for any thing according to the flesh . 1. Hee is under the law and government of the Spirit , and so farre as he is himselfe , works according to that principle : 2. He labours more and more to be transformed into the likenesse of Christ , in whom hee esteemeth that hee hath his best being . 3. He esteemes of all things that befall him , to bee good or ill , as they further or hinder his best condition . If all bee well for that , hee counts himselfe well , whatsoever else befals him . Another man when hee doth any thing that is good , acts not his owne part ; but a godly man when hee doth good , is in his proper element ; what another man doth for by ends and reasons , that hee doth from a new nature ; which if there were no Law to compell , yet would moove him to that which is pleasing to Christ. If hee bee drawen aside by passion or temptation , that hee judgeth not to bee himselfe , but taketh a holy revenge on himselfe for it , as being redeemed and taken out from himselfe ; hee thinkes himselfe no debtor , nor to owe any service to his corrupt selfe . That which he plots and projects and works for is , that Christ may rule every where , and especially in himselfe , for he is not his owne but Christs , and therefore desires to bee more and more emptied of himselfe , that Christ might bee all in all in him . Thus we see , what great use there is of dealing with our selves , for the better composing and setling of our souls . Which though it bee a course without glory and ostentation in the world , as causing a man to retire inwardly into his owne breast , having no other witnesse but God and himselfe ; and though it bee likewise irksome to the flesh , as calling the soule home to it selfe , being desirous naturally to wander abroad , and be a stranger at home : Yet it is a course both good in it selfe , and makes the soule good . For by this meanes the judgement is exercised and rectified , the will and affections ordered , the whole man put into an holy frame fit for every good action . By this the tree is made good , and the fruit cannot but be answerable ; by this the soule it selfe is set in tune , whence there is a pleasant harmony in our whole conversation . Without this , wee may doe that which is outwardly good to others , but wee can never bee good our selves . The first justice begins within , when there is a due subjection of all the powers of the soule to the spirit , as sanctified and guided by Gods Spirit ; when justice and order is first established in the soule , it will appeare from thence in all o●… dealings . Hee that is at peace in himselfe , will bee peaceable to others , peaceable in his family , peaceable in the Church , peaceable in the State ; The soule of a wicked man is in perpetuall sedition ; being alwayes troubled in it selfe , it is no wonder if it be troublesome to others . Unity in our selves is before union with others . To conclude this first part , concerning intercourse with our selves . As wee desire to enjoy our selves , and to live the life of men , and of Christians , which is , to understand our wayes : as we desire to live comfortably , and not to be accessary of yeelding to that sorrow which causeth death : As wee desire to answere GOD and our selves , when we are to give an account of the inward tumults of our soules : As we desire to be vessells prepared for every good worke , and to have strength to undergoe any crosse : As we desire to have healthy soules , and to keep a Sabbath within our selves : As wee desire not onely to doe good , but to be good in our selves : So let us labour to quiet our soules , and often ask a reason of our selves , Why we should not be quiet ? CAP. X. Meanes not to bee overcharged 〈◊〉 sorrow . TO helpe us further herein , besid●… that which hath beene formerly spoken , 1. Wee must take heed of building an ungrounded confidence of happinesse for time to come : which ma●… us when changes come , 1. Unacquainted with them ; 2. takes away expectation of them ; 3. and preparati●… for them . When any thing is strange and sudden , and lights upon us unfurnished and unfenced , it must needs p●… our spirits out of frame . It is good therefore to make all kinde of troubles familiar to us , in our thoughts at least , and this will breake the force of them . It is good to fence our soules before-hand against all assaults , as men use to keepe out the Sea , by raising bankes ; and if a breach bee made , to repaire 〈◊〉 presently . We had need to maintaine a strong Garrison of holy Reasons against the assaults of strong passions ; wee may hope for the best , but feare the worst , and prepare to beare whatsoever . We say that a set diet is dangerous , because variety of occasions will force us upon breaking of it : So in this world of changes , wee cannot resolve upon any certaine condition of life , for upon alteration the minde is out of frame . We cannot say this or that trouble shall not befall , yet we may by helpe of the Spirit , say , nothing that doth befall , shall make mee doe that which is unworthy of a Christian : That which others make easie by suffering , that a wise man maketh easie by thinking of beforehand . If we expect the worst : when it comes , it is no more than wee thought of . If better befals us , than it is the sweeter to us , the lesse wee expected it . Our Saviour foretels the worst : In the world you shall have tribulation , therefore looke for it , but then hee will not leave us . Satan deludes with faire promises : but when the contrary falls out , hee leave his followers in their distresses . Wee desire peace and rest , but wee seeke i●… not in its owne place ; there is a rest for Gods people , but that is not here , nor yet , but it remaines for them ; they rest fr●… their labours , but that is after they are dead in the Lord. There is no sound rest till then . Yet this caution must be remembred , that wee shape not in o●… fancies such troubles as are never likely to fall out , It comes either from weaknesse or guiltinesse , to feare shaddowes . We shall not need to make crosses , they will ( as we say of foule weather ) come before they be sent for . How many evills doe people feare , from which they have no further hurt , then w●… is bred onely by their causelesse fea●… . Nor yet if they be probable , must wee thinke of them so , as to be altogether so affected , as if undoubtedly they would come , for so wee give certaine strength to an uncertaine crosse , and usurpe upon God , by anticipating th●… which may never come to passe . It was rashnesse in David to say , I sh●… one day perish by the hand of Saul . If they be such troubles , as will certainely come to passe , as parting with friends and contentments ( at least ) by death ; than I thinke of them so , as not to be much dismayed , but furnish thy heart with strength before-hand that they may fall the lighter . 2. Thinke of them so , as not to give up the bucklers to passion , and lye open as a faire marke for any uncomfortable accident to strike to the heart ; nor yet so think of them as to despise them , but to consider of Gods meaning in them , and how to take good by them . 3. Thinke of the things we enjoy , so as to moderate our enjoying of them , by considering there must be a parting , and therefore how wee shall bee able to beare it when it comes . 2. If we desire not to be overcharged with sorrow , when that which we feare is fallen upon us , we must then before-hand looke that our love to any thing in this world , shoot not so farre , as that , when the time of severing commeth , we part with so much of our hearts by that rent . Those that love too 〈◊〉 will alwayes grieve too much . It is t●… greatnesse of our affections which c●… seth the sharpnesse of our afflictions . 〈◊〉 that cannot abound without pride a●… high-mindednesse , will not want wi●… out-too-much dejectednesse . Love 〈◊〉 planted for such things as can retu●… love : and make us better by loving them , wherein we shall satisfie our lo●… to the full . It is pitty so sweet an affection should be lost : So sorrow is 〈◊〉 sinne , and for other things as they m●… sinne the more bitter to us . The 〈◊〉 of a Christian should be a meditati●… how to unloose his affections from inferiour things ; hee will easily die that 〈◊〉 dead before in affection . But this will never be unlesse the soule seeth some thing better than al things in the world , upon which is may bestow it selfe . In that measure our affections die in the●… excessive motion to things below , 〈◊〉 they are taken up with the love and admiration of the best things . He that 〈◊〉 much in heaven in his thoughts , is free from being tossed with tempest here below ; the top of those mountaines that are above the middle Region , are so quiet , as that the lightest things ( as ashes ) lie still and are not moved . The way to mortifie earthly members that bestirre themselves in us , is to mind things above , The more the wayes of wisedome lead us on high , the more wee avoyd the snares below . In the uncertainty of all events here , labour to frame that contentment in and from our owne selves , which the things themselves wil not yeeld ; frame peace by freeing our hearts from too much feare , and riches by freeing our hearts from covetous desires . Frame a sufficiencie out of contentednesse ; If the soule it self be out of tune , outward things will doe no more good than a faire shooe to a gouty foote . And seeke not our selves abroad out of our selves in the conceits of other men . A man shall never live quietly , that hath not learned to be set light by of others . He that is little in his owne eyes , will not be troubled to be little in the eyes of others . Men that set too high a price upon themselves , when others will not come to their price , are discontent . Those whose condition i●… above their worth , & their pride above their condition , shall never want sorrow ; yet wee must maintaine our authority and the Image of God in our places , for that is Gods and not ours , and we ought so to carrie our selves as we approve our selves to their consciences , though we have not their good words ; Let none despise thy youth , saith Saint Paul to Timothy , that is , Walke s●… before them as they shall have no cause . It is not in our owne power what other men thinke or speake , but it is in o●… power ( by Gods grace ) to live so , th●… none can thinke ill of us , but by slandering , and none beleeve ill but by too much credulity . 3. When any thing seiseth upon us , wee must take heed we mingle not o●… owne passions with it ; wee must 〈◊〉 ther bring sinne to , nor mingle 〈◊〉 with the suffering : for that wil trouble the spirit , more than the trouble it 〈◊〉 We are more to deale with our ow●… hearts , than with the trouble it selfe . We are not hurt till our soules be hurt . God will not have it in the power of any creature to hurt our soules , but by our owne treason against our selves . Therfore we should have our hearts in continuall jealousie , for they are ready to deceive the best . In suddaine encounters , some sinne doth many times discover it selfe , the seed whereoflyeth hid in our natures , which wee thinke our selves very free from . Who would have thought the seeds of murmuring had lurked in the meeke nature of Moses ? That the seeds of murther had lurked in the pittifull heart of David ? That the seeds of deniall of Christ had lyen hid in the zealous affection of Peter towards Christ ? If passions breake out from us , which we are not naturally enclined unto , and over which by grace wee have got a great conquest ; how watchfull need wee be over our selves in those things , which by temper , custome , and company , wee are carried unto ? and what cause have wee to feare continually that wee are worse than we take our selves to be ? There are many unruly passions lye hid in us , untill they be drawne out by something that meeteth with them ; either I by way of opposition , as when the truth of God spiritually unfolded , meets with some beloved corruption , it swelleth bigger ; the force of Gunpowder is not knowne untill some sparke light on it ; and oftentimes the stillest natures ( if crossed ) discover the deepest corruptions . Sometimes it is drawne out by dealing with the opposite spirits of other men . Oftentimes retyred men know not what lies hid in themselves . 2. Sometimes by crosses , as many people whilest the freshnesse and vigour of their spirits lasteth , and while the flower of age , and a full supply of all things continueth , seeme to be of●… pleasing and calme disposition ; b●… afterwards when changes come , like Iobs wife , they are discovered . Th●… that which in nature is unsubdued , openly appeares . 3. Temptations likewise have a searching power to bring that to light in us which was hidden before . Sathan hath beene a winnower , and a sister , of old : hee thought if Iob had beene but touched in his body , hee would have cursed God to his face . Some men out of policie conceale their passion , untill they see some advantage to let it out ; as Esau smoothered his hatred untill his fathers death . When the restraint is taken away , Men ( as wee say ) shew themselves in their pure naturalls ; unloose a Tyger or a Lyon , and you know what he is . 4. Further , let us see more every day into the state of our owne soules ; what a shame is it that so nimble and swift a spirit as the soule is , that can mount up to heaven , & from thence come downe into the earth in an instant , should whilest it lookes over all other things over-looke it selfe ? that it should bee skilfull in the story ( almost ) of all times and places , and yet ignorant of the story of it selfe ? that we should know what is done in the Court and Countrey , and beyond the Seas , and be ignorant of what is done at home in our owne hearts ? that we should live knowne to others , and yet die unknowne to our selves ? that we should be able to give account of any thing better then of our selves to our selves ? This is the cause why we stand in our owne light ; why wee thinke better of our selves than , others , and better then is cause . This is that which hindreth all reformation , for how can wee reforme that which wee are not willing to see , and so wee lose one of the surest evidences of our sincerity , which is , a willingnesse to search into our hearts , and to bee searched by others . A sincere heart will offer it selfe to triall . And therefore let us sift our actions , and our passions , and see what is flesh in them , and what is spirit , and so separate the precious from the vile . It is good likewise to consider what sinne we were guilty of before , which moved GOD to give us up to excesse in any passion , and wherein we have grieved his Spirit ; Passion will bee 〈◊〉 moderate , when thus it knowes , it must come to the triall and censure . This course will either make us weary of passion , or else passion will make us weary of this strict course . Wee shall find it the safest way to give our hearts no rest , till we have wrought on them to purpose , and gotten the mastery over them . When the soule is invred to this dealing with it selfe , it will learne the skill to command , and passions will be soone commanded , as being invred to be examined and checked ; As wee see doggs , and such like domesticall creatures , that will not regard a stranger , yet will be quieted in brawles presently , by the voice of their Master , to which they are accustomed . This fits us for service . Unbroken spirits are like unbroken horses , unfit for any use , untill they be thorowly subdued . 5. And it were best to prevent ( as much as in us lieth ) the very first risings , before the soule bee overcast ; Passions are but little motions at the first , but grow as Rivers doe , greater and greater , the further they are carried from their Spring . The first risings are the more to bee looked unto , because there is most danger in them , and we have least care over them . Si●… like rust , or a Canker , will by little a●… little eate out all the graces of the soule There is no staying when we are once downe the hill till we come to the bottome . No sin but is easier kept out , t●… driven out . If wee cannot prevent wicked thoughts , yet wee may deny them lodging in our hearts . It is our giving willing entertainment to sinfull motions , that increaseth guilt , and hinder●… our peace . It is that which moveth God to give us up to a further degree of evill affections . Therefore what we are afraid to doe before men , we should bee afraid to thinke before God. It would much further our peace to keep our judgements cleare , as being the eye of the soule , whereby we may discerne in every action and passion , what is good , and what is evill : as likewise to preserve rendernesse of heart , that may checke us at the first , and not brooke the least evill being discovered . When the heart begins once to be kindled , it is easie to smother the smoke of passion , which otherwise will fume up into the head , and gather into so thicke a cloud , as wee shall lose the sight of our selves , and what is best to bee done . And therefore David here labours to take up his heart at the first ; his care was to crush the very first insurrections of his soule , before they came to break forth into open rebellion ; stormes we know rise out of little gusts . Little risings neglectd , cover the soule before wee are aware . If wee would checke these risings and stifle them in their birth , they would not breake out afterwards to the reproach of Religion , to the scandall of the weake , to the offence of the strong , to the griefe of Gods Spirit in us , to the disturbance of our owne spirits in doing good , and to the disheartning of us in troubling of our inward peace , and thereby weakning our assurance . Therefore let us stop beginnings as much as may be ; and so soone as they begin to rise , let us begin to examine what raised them , and whither they are about to carry us . The way to be still , is to examine o●… selves first . And then censure what stands not with reason . As David doth , when he had given way to unbefitting thoughts of Gods providence , So foolish , saith he , was I , and as a 〈◊〉 before thee . Especially , then looke to these sinfull stirrings , when thou art to deale with God. I am to have communion with a God of peace ; What then doe turbulent thoughts and affections i●… my heart ? I am to deale with a patie●… God , why should I cherish reveng●… thoughts ? Abraham drove away t●… birds from the sacrifice , Gen. 15. 11. Troublesome thoughts like birds 〈◊〉 come before they be sent for , but they should finde entertainment accordingly . 6. In all our grievances , let us lo●… to something that may comfort us , 〈◊〉 well as discourage : looke to that wee enjoy , as well as that wee want . As i●… prosperity God mingles some crosses to diet us ; so in all crosses there 〈◊〉 something to comfort us . As there is a vanity lies hid in the best worldly good : So there is a blessing lies hid in the worst worldly evill . GOD usually maketh up that with some advantage in another kinde , wherein wee are inferiour to others . Others are in greater place , So they are in greater danger . Others bee richer , so their cares and s●…res be greater ; the poore in the world may bee richer in faith than they . The soule can better digest and master a low estate than a prosperous , and is under some abasement i●… is in a lesse distance from God. Others are not so afflicted as we , than they have lesse experience of Gods gracious power than wee . Others may have more healthy bodies , but soules lesse weaned from the world . We would not change conditions with them , so as to have their spirits with their condition ? For one halfe of our lives , the meanest are as happy and free from cares , as the greatest Monarch : that is , whilest both sleepe ; and usually the sleepe of the one , is sweeter than the sleepe of the other . What is all that the earth ca●… afford us , if God deny health ? and this a man in the meanest condition may enjoy . That wherein one man diff●… from another , is but title , and but for a little time ; Death levelleth all . There is scarce any man , but the good hee receives from God is more than the ill hee feeles , if our unthankfull hearts would suffer us to thinke 〈◊〉 Is not our health more than our sickenesse ? doe we not enjoy more than we want , I meane , of the things that are necessary ? Are not our good dayes more than our evill ? but we would go to heaven upon Roses , and usually o●… crosse is more taken to heart , than 〈◊〉 hundred blessings . So unkindly 〈◊〉 deale with God. Is God indebted to us , doth hee owe us any thing ? those that deserve nothing , should be cont●… with any thing . Wee should looke to others as good as our selves ( as well as to our selves ) and than we shall see it is not our owne case onely ; who are we that we should looke for an exempted condition from those troubles which God 's dearest children are addicted unto . Thus when we are surprised contrary to our looking for and liking , wee should study rather how to exercise some grace , than give way to any passion . Thinke , now is a time to exercise our patience , our wisedome , and other graces . By this meanes wee shall turne that to our greatest advantage , which Satan intendeth greatest hurt to us by . Thus we shall not onely master every condition , but make it serviceable to our good . If nature teach Bees , not onely to gather hony out of sweet flowers , but out of bitter : Shall not grace teach us to draw even out of the bitterest condition , something to better our soules ? We learne to tame all creatures , even the wildest , that wee may bring them to our use ; and why should wee glve way to our owne unruly passions ? 7. It were good to have in our eye , the beauty of a well ordered soule , and wee should thinke that nothing in this world is of sufficient worth to put us out of frame . The sanctified so●… should be like the Sunne in this , whi●… though it worketh upon all these in●… riour bodies , and cherisheth them 〈◊〉 light and influence ; yet is not mov●… nor wrought upon by them againe , b●… keepeth its owne lustre and distance●… ▪ So our spirits being of a heave●… breed , should rule other things bene●… them , and not be ruled by them . It 〈◊〉 a holy state of soule to bee under t●… power of nothing beneath it selfe ; A●… we stirred ? than consider , It this m●…ter worth the losse of my quiet ? Wh●… wee esteeme , that wee love , what wee love , we labour for ; And therefore 〈◊〉 us esteem highly of a cleare calme temper , whereby we both enjoy our God , and our selves , and know how to ra●… all things else . It is against nature f●… inferiour things to rule that , which th●… wise Disposer of all things hath set above them . Wee owe the flesh neither suit nor service , wee are no debt●… to it , The more wee set before the so●… that quiet estate in heaven , which t●… soules of perfect men now enjoy , and it selfe ere long shall enjoy there , The more it will be in love with it , and endevour to attaine unto it . And because the soule never worketh better , than when it is raised up by some strong and sweet affection ; let us looke upon our nature , as it is in Christ , in whom it is pure , sweet , calme , meeke , every way lovely . This sight is a changing sight , love is an affection of imitation , we affect a likenesse to him we love . Let us learne of Christ to be humble and meeke , and then wee shall finde rest to our soules . The setting of an excellent idea and platforme before us , will raise and draw up our soules higher , and ●…ke us sensible of the least movings of spirit , that shall be contrary to that , the attainement whereof wee have in our desires . He will hardly attaine to meane things , that sets not before him higher perfection . Naturally we love to see symetry and proportion , even in a dead picture , and are much taken with some curious peece . But why should wee not rather labour to keepe the affections of the soule in due proportion ? Seeing a me●… and well ordered soule is not on●… lovely in the sight of men and Ang●… but is much set by , by the great Go●… himselfe . But now the greatest care●… those that set highest price upon the●… selves is , how to compose their o●… ward carriage in some gracefull m●…ner , never studying how to compose their spirits ; and rather how to 〈◊〉 the deformity of their passions then 〈◊〉 cure them . Whence it is that the fou●… inward vices are covered with the fairest vizards , and to make this the worse , all this is counted the b●… breeding . The He●…wes placed all their happinesse in peace , and when they wo●… comprise much in one word , they would wish peace . This was that the Angels brought newes of from heav●… at the birth of Christ. Now peace 〈◊〉 seth out of quietnesse and order , a●… God that is the God of peace , is the God 〈◊〉 order first . What is health , but when 〈◊〉 the members are in their due posit●… and all the humors in a setled quie●… Whence ariseth the beauty of the world , but from that comely order wherein every creature is placed ; the more glorious and excellent creatures above , and the lesse below ? So it is in the soule ; the best constitution of it is when by the Spirit of God it is so ordered , as that all be in subjection to the Law of the minde . What a sight were it for the feet to be where the head is , and the earth to be where the heaven is , to see all turned upside downe ? And to a spirituall eye it seemes as great a deformity , to see the soule to be under the rule of sinfull passions . Comelinesse riseth out of the fit proportion of divers members to make up one body , when every member hath a beauty in it selfe , and is likewise well suited to other parts ; A faire face and a crooked body , comely upper parts , and the lower parts uncomely , suit not well ; because comelinesse stands in onenesse , in a fit agreement of many parts to one ; when there is the head of a man , and the body of a beast , it is a monster in nature ; And is it not as monstrous for to have an understanding head , and a fierce untame●… heart ? It cannot but raise up a holy indignation in us against these risings , when wee consider how unbeseeming they are ; What doe these base pass●… in a heart dedicated to God , and given up to the government of his Spirit ? what an indignity is it for Princes to goe a foot , and servants on horse-ba●… for those to rule , whose place is to 〈◊〉 ruled ? as being good attendants , b●… bad guides . It was Chams curse to be●… sevant of servants . 8. This must be strengthned with a strong selfe-denial , without which there can be no good done in Religion . There be two things that most trouble us in the way to heaven ; corruption within us , and the crosse without 〈◊〉 , that which is within us must be deni●… , that that which is without us may b●… endured . Otherwise we cannot follow him by whom wee looke to be saved The gate , the entrance of Religion , 〈◊〉 narrow , we must strip our selves of o●… selves before we can enter ; if we bring any ruling lust to Religion , it wil prove a bitter root of some grosse sinne , or of apostacie and finall desperation . Those that sought the praise of men , more than the praise of God , could not beleeve , because that lust of ambition , would , when it should be crossed , draw them away . The young man thought it better for Christ to lose a Disciple , than that hee should lose his possession , and therefore went away as hee came : The third ground came to nothing , because the Plough had not gone deepe enough to breake up the rootes , whereby their hearts were fastned to earthly contentments . This selfe-deniall wee must carry with us through all the parts of Religion , both in our active and passive obedience ; for in obedience there must be a subjection to a superiour , but corrupt selfe , neither is subject , nor can be , it will have an oare in every thing , and maketh every thing , yea , Religion serviceable to it self . It is the Idol of the world , or rather the god that is set highest of all in the soule ; & so God himselfe is made but an Idol . It is hard to deny a friend who is another selfe , harder to deny a wife that lyeth in the bosome , but most hard to deny our selves . Nothing so neere us as our selves to our selves , and yet nothing so farre off . Nothing so deare , & yet nothing so malicious & troublesome . Hypocrites would part with the fruit of their body , sooner than the sinne of their soules . CAP. XI . Signes of victory over our selves , and of 〈◊〉 subdued spirit . BVt how shall we know , whether we have by grace got the victory over our selves or not ? I answer , if in good actions we stand not so much upon the credit of the action , as upon the good that is done . What we doe as unto God , wee looke for acceptance from God. It was Ion●… his fault to stand more upon his owne reputation , than the glory of Gods mercy . It is a prevailing signe , when though there be no outward encouragements , Nay , though there be discouragements , yet wee can rest in the comfort of a good intention . For usually inward comfort is a note of inward sincerity . Iehu must be seene , or else all is lost . 2. It is a good evidence of some prevailing , when upon Religious grounds wee can crosse our selves in those things unto which our hearts stand most affected , this sheweth wee reserve GOD his owne place in our hearts . 3. When being privie to our owne inclination and temper , wee have gotten such a supply of spirit , as that the grace which is contrary to our temper appeares in us . As oft wee see , none more patient , than those that are naturally enclined to intemperancie of passion , because naturall pronenesse maketh them jealous over themselves . Some , out of feare of being over-much moved , are not moved so much as they should be : This jealousie stirreth us up to a carefull use of all helps ; Where grace is helped by nature , there a little grace will goe farre ; but where there is much untowardnesse of nature , there much grace is not so well discerned . Sowre wines need much sweetning . And that is most spirituall which hath least helpe from nature , and is wonne by prayer and paines . 4. When wee are not partiall when the things concerne our selves . Da●… could allow himselfe another m●… wife , and yet judgeth another m●… worthy of death for taking away a p●… mans lambe . Men usually favour themselves too much , when they are Chancellors in their owne cause , and measure all things by their private interest . Hee hath taken a good degree in Christs Schoole , that hath learned to forget himselfe here . 5. It is a good signe , when upō discovery of selfe-feeking we can gaine upon our corruption ; and are willing to search and to be searched , what our inclination is , and where it faileth . Th●… which we favour , we are tender of , 〈◊〉 must not be touched . A good heart , when any corruption is discovered by a searching Ministry , is affected as if it had found out a deadly enemy . Touchinesse and passion argues guilt . 6. This is a signe of a mans victory over himselfe , when hee loves health and peace of body and minde , with a supply of all needfull things , chiefly for this end , that hee may with more freedome of spirit serve God in doing good to others . So soone as grace entreth into the heart , it frameth the heart to be in some measure publique : and thinks it hath not its end , in the bare enjoying of any thing , untill it can improve what it hath for a further end . Thus to seeke our selves , is to deny our selves , and thus to deny our selves , is truely to seeke our selves . It is no selfe-seeking , when wee care for no more then that , without which we cannot comfortably serve God. When the soule can say unto GOD , Lord as thou wouldest have mee serve thee in my place ; so grant me such a measure of health and strength , wherein I may serve thee . But what if God thinks it good , that I shall serve him in weaknesse , and in want , and suffering . Then , it is a comfortable signe of gaining over our owne wills , when we can yeeld our selves to bee disposed of by God , as knowing best what is good for us . There is no condition but therein we may exercise some grace , and honour GOD in some measure . Yet because some enlargement of conditi●… is ordinarily that estate wherein wee are best able to doe good in ; wee may in the use of meanes desire it , and upon that , resigne up our selves wholly unto GOD , and make his will our will , without exception or reservation , and care for nothing more than wee can have with his leave and love . This I●… had exercised his heart unto ; where ▪ upon in that great change of condition , hee sinned not , that is , fell not into the sinnes incident to that dejected and miserable state ; into sinnes of rebellion and discontent . He caried his crosses comely , with that stayednesse and resignednesse , which became a holy man. 7. It is further a cleare evidence of a spirit subdued , when wee will discover the truth of our affection towards God and his people , though with censure of others . David was content to endure the censure of neglecting the state and Majesty of a King , out of joy for setling the Arke . Nehemiah could not dissemble his griefe for the ruines of the Church , though in the Kings presence : It is a comfortable signe of the wasting of selfe-love , when wee can be at a point what becomes of our selves , so it goe well with the cause of God and the Church . Now the way to prevaile still more over our selves , ( as when we are to do or suffer any thing , or withstand any person in a good cause , &c. ) is , not to thinke that we are to deale with men , yea , or with Devils so much as with our selves . The Saints resisted their enemies to death , by resisting their owne corruptions first : if we once get the victory over our selves , all other things are conquered to our ease . All the hurt Satan and the world doe us , is , by correspondency with our selves . A●… things are so farre under us , as wee a●… above our selves . For the further subduing of our selves , it is good to follow sinne to the first Hold and Castle , which is corrup●… nature ; The streames will leade us to the Spring head : Indeed the most apparant discovery of sinne is in the outward carriage ; wee see it in the fr●… before in the root ; as wee see grace in the expression before in the affection : But yet wee shall never hate sinne thorowly , untill we consider it in the poysoned root from whence it ariseth . That which least troubles a natural man , doth most of all trouble a tr●… Christian ; A naturall man is sometimes troubled with the fruit of his corruption , and the consequents of guilt and punishment that attend it ; but a true hearted Christian , with corruption it selfe ; this drives him 〈◊〉 complaine with St. Paul , O wr●… man that I am , who shall deliver me , 〈◊〉 from the members onely , but from 〈◊〉 body of death ? Which is as noysom●… to my soule , as a dead carrion is to my senses ; which together with the members , is marvellously nimble and active ; and hath no dayes , or houres , or minuits of rest ; alwayes laying about it to enlarge it selfe , and like spring-water , which the more it issueth out , the more it may . It is a good way , upon any particular breach of our inward peace , presently to have recourse to that which breeds and foments all our disquiet . Lord , what doe I complaine of this my unruly passion ? I carry a nature about me subject to breake out continually opon any occasion ; Lord , strike at the root , and dry up the fountaine in mee . Thus David doth arise from the guilt of those two foule sinnes , of Murther and Adultery ; to the sinne of his nature , the root it selfe ; As if hee should say , Lord , it is not these actuall sinnes that defile mee onely ; but if I looke backe to my first conception , I was tainted in the spring of my nature . This is that here which put Davids soule so much out of frame ; For from whence was this contradiction ? An●… whence was this contradiction so unwearied , in making head againe and againe against the checks of the spirit , in him ? Whence was it that Corruptio●… would not be said Nay ? Whence were these sudden and unlookt for objections of the flesh ? But from the remainder of old Adam in him , which like a Michel within us is either scofing 〈◊〉 the wayes of God ; or as Iobs wife , fretting and thwarting the motions of Gods spirit in us ; which prevailes the more , because it is homebred in 〈◊〉 : whereas holy motions are strangers to most of our soules . Corruption is loth that a new commer in should take so much upon him as to controule : As the Sodomites thought much that Lot being a stranger should intermeddle amongst them . If God once leave us as heedid Hezekiah to trie what is in us , what should he find but darknesse , rebellion , unrulinesse , doubtings , &c. in the best of us ? This flesh of ours hath principles against all Gods principles , and lawes against all Gods lawes , and reasons against all GODS reasons . Oh! if wee could but one whole houre seriously think of the impure issue of our hearts , it would bring us downe upon our knees in humiliation before God. But wee can never whilest we live , so thorowly as we should , see into the depth of our deceitfull hearts , nor yet bee humbled enough for what we see ; For though we speake of it and confesse it , yet we are not so sharpned against this corrupt flesh of ours , as wee should . How should it humble us , that the seeds of the vilest sinne , even of the Sinne against the holy Ghost is in us ? and no thanke to us that they breake not out . It should humble us to heare of any great enormous sinne in another man , considering what our owne nature would proceed unto if it were not restrained . We may see our owne nature in them as face answering face ; If God should take his Spirit from us , there is enough in us to defile a whole world ; And although wee bee ingrafted into Christ , yet wee carry about us a relish of the old stocke still . David was a man of a good naturall constitution ; and for grace , a man after Gods ow●… heart , and had got the better of himselfe in a great measure , and had learned to overcome himselfe in matter of revenge , as in Sauls case : yet now wee see the vessell is shaken a little , and the dregs appeare that were in the bottome before . Alas , wee know not our o●… hearts , till we plow with Gods hei●… till his Spirit bringeth a light into our soules . It is good to consider how this impure spring breaks out diversly , in the divers conditions wee are in ; there is no estate of life , nor no action wee undertake , wherein it will not put forth it selfe to defile us : It is so full of poyson that it taints whatsoever wee doe , both our natures , conditions , and actions . In a prosperous condition ( like D●…vid ) we thinke we shall never be 〈◊〉 Under the Crosse the soule is troubled 〈◊〉 drawne to murmur , and to be sulle●… and sink downe in discouragement , 〈◊〉 be in a heat almost to blasphemy , 〈◊〉 weary of our callings , and to qua●… with every thing in our way . See 〈◊〉 folly and fury of most men in this , for ●…s silly wormes to contradict the great God : And to whose perill is it ? Is it not our own ? Let us gather our selves , with all our wit and strength together , Alas , what can wee doe but provoke him , and get more stripes ? Wee may be sure hee will deale with us , as wee deale with our children , if they be froward and unquiet for lesser matters , we will make them cry and be sullen for something : Refractory stubborne horses are the more spurred , and yet shake not off the rider . CAP. XII . Of originall righteousnesse , naturall corruption , Satans joyning with it , and our duty thereupon . §. 1. BVt here marke a plot of spirituall treason ; Sathan joyning with our corruption , setteth the wit on worke to perswade the soule , that this inward rebellion is not so bad , because it is naturall to us , as a condition of nature , rising out of the first principles in our creation , and was curbed in by the bridle of original righteousnesse , which they would have accessary and supernaturall , and therefore alledge that concupiscence is lesse odious and more excusable in us , and so , no great danger in yeelding and betraying our Soule●… unto it , and by that meanes perswading us , that that which is our deadliest enemie , hath no harme in it , nor meaneth any to us . This rebellion of lusts against the understanding , is not naturall , as our nature came out of Gods hands at the first : For this being evill and the ca●… of evill , could not come from God wh●… is Good , and the cause of all good , and nothing but good : who upon the creation of all things pronounced them good , and after the creation of man pronounced of all things that they were very good . Now that which is ill and very ill , cannot be seated at the same time in that which is good and very good : God created man at the first , right , he of himselfe sought out many inventions . As God beautified the heaven with starres , and decked the earth with variety of plants , and hearbs , and flowers , So hee adorned man his prime creature here below , with all those endowments that were fit for a happy condition , and originall righteousnesse was fit and due to an originall and happy condition . Therefore as the Angels were created with all Angelicall perfections , and as our bodies were created in an absolute temper of all the humours ; so the soule was created in that sweet harmony wherein there was no discord , as an instrument in tune fit to be moved to any duty ; as a cleane neat glasse the soule represented Gods image and holinesse . §. 2. Therefore it is so farre , that concupiscence should be naturall , that the contrary to it , namely , Righteousnesse , wherein Adam was created , was naturall to him ; though it were planted in mans nature by God , and so in regard of the cause of it , was supernaturall , yet because it was agreeable to that happy condition , without which he could not subsist , in that respect i●… was naturall , and should have beene derived ( if hee had stood ) together with his nature , to his posterity . As hear i●… the ayre , though it hath its first impression from the heate of the Sunne , yet is naturall , because it agreeth 〈◊〉 the nature of that element : and though man be compounded of a spirituall and earthly substance , yet it is naturall that the baser earthly part should be subject to the Superiour , because where th●… is different degrees of worthinesse , it is fit there should be a subordination of the meaner to that which is in ord●… higher . The body naturally de●… food and bodily contentments , yet i●… a man indued with reason , this desire i●… governed so as it becomes not inor●…nate : A beast sinnes not in its appet●… because it hath no power above to order it . A man that lives in a soli●… place farre remote from company , may take his liberty to live as it pleas●… him ; but if he comes to live under the government of some well ordered Citie ; then hee is bound to submit to the ●…wes , and customes of that Citie , under penalty , upon any breach of order : So the risings of the soule , howsoever in other creatures they are not blameable , having no commander in themselves above them , yet in man they are to bee ordered by reason and judgement . Therefore it cannot be , that concupiscence should be naturall , in regard of the state of creation ; It was Adams sin which had many sinnes in the wombe of it , that brought this disorder upon the Soule ; Adams person first corrupted our nature , and nature being corrupted , corrupts our persons , and our persons being corrupted , encrease the corruption of our nature , by custome of sinning , which is another nature in us ; as a streame the farther it runnes from the spring head , the more it enlargeth its channell , by the running of lesser rivers unto it , untill it empties it selfe into the Sea ; So corruption , till it be overpowred by grace , swelleth bigger and bigger , so that though this disorder was not naturall , in regard of the first creation , yet since the fall it is become naturall , even as wee call that which is common to the whole kinde , and propagated from parents to their children , to bee naturall ; So that it is both naturall and against nature , naturall now , but against nature in its first perfection . And because corruption is naturall to us , therefore 1. we delight in it , whence it comes to passe , that our soules are carried along in an easie current , to the committing of any sinne without opposition . 2. Because it is naturall , therefore it is unwearied and restlesse , 〈◊〉 light bodies are not wearied in th●… motion upwards , nor heavie bodies i●… their motion downwards , nor a streame in its running to the Sea , because it 〈◊〉 naturall : Hence it is that the old man 〈◊〉 never tyred in the works of the flesh , 〈◊〉 never drawne dry . When men cannot act sinne , yet they will love sinne , and act it over againe by pleasing though●… of it , and by sinfull speculation suck out the delight of sinne ; and are grieved , not for their sinne , but because they want strength and opportunity to commit it ; If sinne would not leave them , they would never leave sinne . This corruption of our nature is not wrought in us by reason and perswasions , for then it might be satisfied with reasons , but it is in us by way of a naturall inclination , as iron is caried to the Loadstone ; And till our natures be altered , no reason will long prevaile , but our sinful disposition as a streame stopt for a little while , will breake out with greater violence . 3. Being naturall it needs no help , as the earth needs no tillage to bring forth weeds . Whē our corrupt nature is carried contrary to that which is good , it is caried of it selfe . As when Sathan lyes or murthers , it comes from his owne cursed nature ; and though Sathan joyneth with our corrupt nature , yet the pronenesse to sinne and the consent unto it , is of our selves . §. 3. But how shall we know , that Satan joynes with our nature , in those actions unto which nature it selfe is pro●… ? Then Satan addes his helpe , when 〈◊〉 nature is carried more eagerly then ordinary to sinne ; as when a streame runnes violently , wee may know t●… there is not onely the tide , but the winde that carrieth it . So in sudden and violent rebellious it is Satan that pusheth on nature 〈◊〉 to it selfe of God. A stone falls downward by its owne weight , but if it 〈◊〉 very swiftly , wee know it is thro●… downe by an outward mover . Though there were no Devill , yet our corrupt nature would act Satans part against 〈◊〉 selfe , it would have a supply of wickednesse , ( as a Serpent hath poyson ) from it selfe , it hath a spring to feed 〈◊〉 . But that man whilest he lives here 〈◊〉 not altogether excluded from hope 〈◊〉 happinesse , and hath a nature not 〈◊〉 large and capable of sinne as Sat●… whereupon hee is not so obstinate 〈◊〉 hating God , and working mischiefe as hee , &c. Otherwise there is for kinde the same cursed disposition , and malice of nature against true goodnes in man , which is in the devils and damned spirits themselves . It is no mitigation of sinne , to plead it is naturall , for naturall diseases ( as leprosies ) that are derived from Parents , are most dangerous , and least curable ; Neither is this any excuse , for because as it is naturall , so it is voluntary , not onely in Adam , in whose loines wee were , and therefore sinned ; but likewise in regard of our selves , who are so farre from stopping the course of sin either in our selves or others , that wee feed and strengthen it , or at least give more way to it , and provide lesse against it then wee should , untill wee come under the government of grace ; and by that meanes , we justifie Adams sinne , and that corrupt estate that followeth upon it , and shew , that if we had beene in Adams condition our selves , wee would have made that ill choice which hee made . And though this corruption of our nature be necessary to us , yet it is no violent necessity from an outward cause , but a necessity that we willingly pull upon our selves , and therefore ought the more to humble us ; for the more necessarily we sin , the more voluntarily , and the more voluntarily , the more necessarily ; the will putting it selfe voluntarilie into these fetters of sinne . Necessity is no plea , when the will is the immediate cause of any action : Mens hearts tell them they might rule their desires if they would ; For tell a man of any dish which hee liketh , that there is poyson in it , and he will not meddle with it ; So tell him that death is in that sinne which hee is about to commit , and he will abstaine if hee beleeve it be so ; if hee beleeve it not , it is his voluntary unbeleefe and atheisme . If the will would use that soveraigntie it should , and could at the first , wee should bee altogether freed from this necessity . Men are not damned because they cannot do better , but because they will do no better ; If there were no will there would be no hell ; For men willingly submit to the rule and law of sin , they plead for it , and like it so well , as they hate nothing so much as that which any way withstandeth those lawlesse lawes . Those that thinke it their happinesse to doe what they will , that they might bee free , crosse their owne desires , for this is the way to make them most perfect slaves . When our will is the next immediate cause of sinne , and our consciences beare witnesse to us that it is so ; then conscience is ready to take Gods part in accusing our selves : Our consciences tell us to our faces , that we might doe more then wee doe to hinder sinne ; and that when wee sinne , it is not through weaknesse , but out of the wickednesse of our nature : Our Consciences tell us that wee sinne not onely willingly , but often with delight , ( so farre forth as wee are not subdued by grace , or awed by something above us , ) and that wee esteeme any restraint to bee our misery . And where by grace the will is strengthened , so , that it yeelds not a full consent , yet a gracious soule is humbled even for the sudden risings of corruption that prevent deliberation . As here David , though he withstood the risings of his heart , yet hee was troubled , that hee had so vile a heart that would rise up against God , and therefore takes it downe . Who is there that hath not cause to be humbled , not only for his corruption , but that hee do●… not resist it with that strength , nor labour to prevent it with that diligence , which his heart tells him he might ? Wee cannot have too deepe apprehensions of this breeding sinne , the ●…ther and nurse of all abominations , for the more we consider the height , the depth , the breadth , and length of it , the more shall wee bee humbled in our selves , and magnifie the height , the depth , the breadth , and the length of Gods mercy in CHRIST . The favourers of nature are alwayes the enemies of grace ; This which some think and speake so weakly and faintly of , is a worse enemy to us then the devill himselfe ; a more neere , a more restlesse , a more traiterous enemy , for by intelligence with it the Devill doth us all the hurt he doth , and by it maintaines ●…orts in us against goodnesse . This is that which either by discouragement or contrariety hinders us from good ; or else by deadnesse , tediousnesse , distractions , or corrupt aimes hinders us in doing good , this putteth us on to evill , and abuseth what is good i●… us , or from us , to cover or colour sinne ; and furnishes us with reasons either to maintaine what is evill , or shifts to translate it upon false causes , or sences to arme us against whatsoever shall oppose us in our wicked waies : Though it neither can nor will be good , yet it would bee thought to be so by others , and enforces a conceit upon it selfe that it is good . It imprisons and keepes downe all light that may discover it , both within it selfe , and without it self , if it lie in its power : It flatters it selfe , and would have all the world flatter it too , which if it doth not , it frets ; especially if it bee once discovered and crossed : hence comes all the plotting against goodnesse , that sinne may reigne without controule . Is it not a lamentable case that man , who out of the very principles of nature cannot but desire happinesse and abhorre misery , yet should bee in love with eternall misery in the causes of it , and abhorre happinesse in the wayes that leade unto it ? This sheweth us what a wonderfull deordination and disorder is brought upon mans nature ; For every other creature is naturally carried to that which is helpfull unto it , and shunneth that which is any way hurtfull and offensive ; Onely man is in love with his owne bane , and fights for those lusts that fight against his soule . §. 4. Our duty is , 1. to labour to see this sinfull disposition of ours not onely as it is discovered in the Scriptures , but as it discovers it selfe in our owne hearts ; this must must be done by the light and teaching of Gods Spirit , who knowes us and all the turnings and windings and by-wayes of our soules , better then wee know our selves . Wee must see it as the most odious and lothsome thing in the world , making our natures contrary to Gods pure nature , and of all other duties making us most indisposed to spirituall duties , wherein wee should have neerest communion with God ; because it seizeth on the very spirits of our mindes . 2. Wee should looke upon it , as worse then any of those filthy streames that come from it , nay then all the impure issues of our lives together ; there is more fire in the fornace then in the sparkles ; There is more poyson in the root then in all the branches ; for if the streame were stopt , & the branches cut off , and the sparkles quenched , yet there would bee a perpetuall supply ; as in good things , the cause is better then the effect , so in ill things the cause is worse . Every fruit should make this poysonfull root more hatefull to us , and the root should make us hate the fruit more , as comming from so bad a root , as being worse in the cause , then in it selfe ; the affection is worse then the action , which may be forced or counterfeited . Wee cry out upon partic●…r sinnes , but are not humbled as wee should be for our impure dispositions ; Without the sight of which there 〈◊〉 be no sound repentance arising from the deep and through consideration of sin ; no desire to be new moulded , without which we can never enter into so holy a place as heaven ; no selfe deniall till we see the best things in us are enmity against God ; no high prizing of Christ , without whō our natures , our perso●… , and our actions are abominable in Go●… sight ; nor any solid peace setled in the soule which peace ariseth not from the ignorance of our corruption , or compounding with it , but from sight and hatred of it , and strength against it . 3. Consider the spiritualnesse and large extent of the law of God , together with the curse annexed , which forbids not onely particular sinnes , but all the kindes , degrees , occasions , and furtherances of sinne in the whole breadth and depth of it , and our very nature it selfe so farre as it is corrupted ; For want of which , we see many alive without the law , joviall and merry from ignorance of their misery , who if they did but once see their natures and lives in that glasse , it would take away that livelinesse and courage from them , and make them vile in their owne eyes ; Men usually looke themselves in the lawes of the State wherin they live , and thinke themselves good enough , if they are free from the danger of penall statutes ; this glasse discovers onely foule spots , grosse scandalls , and breakings out : Or else they judge of themselves by parts of nature , or common grace , or by outward conformity to Religion , or else by that light they have to guide themselves in the affaires of this life , by their faire and civill carriage , &c. and thereupon live and die without any sense of the power of godlinesse , which begins in the right knowledge of our selves , and ends in the right knowledge of God. The spiritualnesse and purity of the law should teach us to consider the purity and holinesse of God ; the bringing of our soules into whose presence will make us to abhorre our selves ( with Iob ) in dust and ashes ; contraries are best seene by setting one neere the other ; Whilest we looke onely on o●… selves , and upon others amongst whom we live , we think our selves to be some body . It is an evidence of some sincerity wrought in the soule , not to shunne that light which may let us see the soul corners of our hearts and lives . 4. The consideration of this likewise should enforce us to carry a double guard over our soules , David was very watchfull , yet we see here he was surprized unawares by the sudden rebellion of his heart ; we should observe our hearts as governours doe rebells and mutinous persons : Observation awes the heart ; We see to what an excesse sinne groweth in those that deny themselves nothing , nor will be denied in any thing ; who if they may doe what they will , will doe what they may ; who turne liberty into licence , and make all their abilities and advantages to doe good , contributary to the commands of overruling and unruly lusts . Were it not that God partly by his power suppresseth , and partly by his grace subdueth the disorders of mans nature for the good of society , and the gathering of a Church upon earth ; Corruption would swell to that excesse , that it would overturne and confound all things together with it selfe . Although there bee a common corruption that cleaves to the nature of all men in generall , as men , ( as distrust in GOD , selfe-love , a carnall and worldly disposition , &c. ) yet God so ordereth it , that in some there is an ebbe and decrease , in others ( God justly leaving them to themselves ) a flow and encrease of sinfulnesse , even beyond the bounds of ordinary corruption , whereby they become worse then themselves , either like beasts in sensuality , or like devills in spirituall wickednesse ; though all be blinde in spirituall things , yet some are more blinded : though all be hard hearted , yet some are more hardened : though all be corrupt in evill courses , yet some are more corrupted : and sinke deeper into rebellion then others . Sometimes God suffers this corruption to breake out in civill men , ye●… even in his owne children , that they may know themselves the better , and because sometimes corruption is weckned not onely by smothering , but by having a vent , whereupon grace sti●… up in the soule a fresh hatred and r●…venge against it ; and lets us see a necessity of hauing whole Christ , not onely to pardon sinne , but to purge and cleanse our sinfull natures . But yet that which is ill in it selfe , must not be done for the good that comes by it by accident ; this must be a comfort after 〈◊〉 surprisalls , not an encouragement before . 5. And because the divine nat●… , wrought in us by divine truth together with the Spirit of God , is the onely counter-poyson against all sinne , and whatsoever is contrary to God in us , therefore wee should labour that the truth of God may bee grafted in 〈◊〉 hearts , that so all the powers of our soules may rellish of it ; that there may be a sweet agreement betwixt the soule and all things that are spirituall , that truth being ingrafted in our hearts , we may be ingrafted into Christ , and grow up in him , and put him on more and more , and be changed into his likenesse . Nothing in heaven or earth will worke out corruption and change our dispositions but the spirit of Christ , clothing divine truths , with a divine power to this purpose . 6. When corruption rises pray it downe , as S. Paul did , and to strengthen thy prayer , claime the promise of the new couenant that God would circumcise our hearts , and wash us with cleane water , that hee would write his law in our hearts and give us his holy spirit when we begge it ; And looke upon Christ as a publique fountaine open for Iudah and Ierusalem to wash in . Herein consists our comfort , 1. that Christ hath all fulnesse for us , and that our nature is perfect in him ; 2. That Christ in our nature hath satisfied divine justice , not onely for the sinne of our lives , but for the sinne of our nature . And 3. that hee will never give over untill by his spirit hee hath made our nature holy and pure as his owne , till hee hath taken away not onely the reigne , but the very life and being of sinne out of our hearts . 4. That to this end he leaves his Spirit and truth in the Church to the end of the world , that the seed of the Spirit may subdue the seed of the serpent in us , and that the Spirit may be a never-failing spring of all holy thoughts , desires , and endeavo●… in us , and dry up the contrary issue and spring of corrupt nature . And Christians must remember when they are much annoyed with their corruptions , that it is not their particular case alone , but the condition of all Gods people , least they be discouraged by looking on the ugly deformed visage of old Adam : which affrighteth some so farre , that it makes them think , No mans nature is so vile 〈◊〉 theirs ; which were well if it tended to humiliation onely ; but Sathan often abuseth it towards discouragement and desperation . Many out of a misconceit think that corruption is greatest when they feele it most , whereas indeed , the lesse wee see it and lament it , the more it is . Sighes and groanes of the soule are like the pores of the body , out of which in diseased persons sicke humours breake forth , and so become lesse . The more we see and grieve for pride , which is as immediate issue of our corrupted nature , the lesse it is , because wee see it by a contrary grace ; the more sight the more hatred , the more hatred of sinne the more love of grace , and the more love the more life , which the more lively it is , the more it is sensible of the contrary : upon every discovery and conflict corruption loses some ground , and grace gaines upon it . CAP. XIII . Of imagination , sinne of it , and remedies for it . §. 1. ANd amongst all the faculties of the soule Most of the disquiet and 〈◊〉 necessary trouble of our lives arises from the vanity and ill government of that power of the soule which we 〈◊〉 imagination and opinion , bordering betweene the senses and our understanding ; which is nothing else but a shallow apprehension of good or evill●…en ●…en from the senses : Now because 〈◊〉 good or evill things agree or disagree to the senses , and the life of sense is 〈◊〉 us before the use of reason , and the delights of sense are present , and pleasing , and sutable to our natures : thereup●… the imagination setteth a great price upon sensible good things ; and the judgement it selfe since the fall , untill it hath an higher light and strength , yeeldeth to our imagination ; hence it co●… to passe that the best things , if they bee attended with sensible inconveniences , as want , disgrace in the world , and such like , are misjudged for evill things ; and the very worst things , if they bee attended with respect in the world and sensible contentments , are imagined to be the greatest good : which appeares not so much in mens words ( because they are ashamed to discover their hidden folly and a theisme ) but the lives of people speake as much , in that particular choise which they make ; Many there are who thinke it not onely a vaine but a dangerous thing to serve God , and a base thing to bee awed with religious respects , they count the waies that Gods people take no better then madnesse , and that course which GOD takes in bringing men to heaven by a plaine publishing of heavenly truths to bee nothing but foolishnesse , and those people that regard it , are esteemed ( as the Pharisees esteemed them that heard Christ ) ignorant , base , and despicable pers●… ; Hence arise all those false pre●…dice against the wayes of holinesse , as they in the Acts were shy in entertaining the truth , because it was a way every where spoken against . The doctrine of the Crosse , hath the crosse alwayes following it , which imagination counte●… the most odious and bitter thing in the world . This imagination of ours is become the seat of vanity , and thereupon of vexation to us , because it apprehend●… greater happinesse in outward go●…d things then there is , and a greater miserie in outward evill things then indeed there is , and when experience shewes us that there is not that good in those things which wee imagine to bee , but contrarily , we find much evill in them which wee never expected , hereupon the soule cannot but be troubled . The life of many men , and those not the meanest , is almost nothing else but a fancie ; that which chiefly sets their wits a work , and takes up most of their time , is how to please their owne imagination , which setteth up an excellency within it selfe , in comparison of which it despiseth all true excellencie , and those things that are of most necessary consequence indeed . Hence springs ambition , and the vaine of being great in the world ; hence comes an unmeasurable desire of abounding in those things which the world esteemes highly of , there is in us naturally a competition and desire of being equall or above others , in that which is generally thought to make us happy and esteemed amongst men ; if wee bee not the onely men yet wee will bee somebody in the world , some thing we will haue to bee highly esteemed for , wherein if we be crossed we count it the greatest misery that can befall us . And which is worse , a corrupt desire of being great in the opinion of others , creepes into the profession of religion , if we live in those places wherein it brings credit or gaine ; men will sacrifice their very lives for vaine glory : It is an evidence a man lives more to opinion and reputation of others , then to Conscience , when his griefe is more for being disappointed of that approbation which hee expects from men , then for his miscarriage towards GOD. It marres all in religion , when wee goe about heavenly things with earthly affections , and seeke not CHRIST i●… Christ , but the world : What is Popery but an artificiall frame of me●… braine to please mens imaginations by outward state and pompe of Cere●…nies , like that golden image of Nebuch●…nezar , wherein hee pleased himselfe so , that to have uniformity in worshipping the same , he compelled all ●…der paine of death to fall downe before it ; this makes superstitious persons alwaies cruell , because superstitious devises a●… the brats of our owne imagination , which we strive for more , then for the purity of Gods worship ; hence it is likewise that superstitious persons a●… restlesse ( as the woman of Samaria ) i●… their owne spirits , as having no bottome , but fancie in stead of faith . §. 2. Now the reason why imagi●… works so upon the soule , is , hee arise●… stirres up the affections answerable 〈◊〉 the good or ill which it apprehends , and our affections stirre the humors of the body , so that oftentimes both our soules and bodies are troubled hereby . Things worke upon the soule in this order . 1. Some object is presented . 2. Then it is apprehended by imagination as good and pleasing , or as evill and hurtfull . 3. If good , the desire is ●…ried to it with delight : if evill , it is rejected with distast , and so our affections are stirred up sutably to our apprehension of the object . 4. Affections sti●… up the spirits . 5. The spirits raise the humours , and so the whole man becomes moved and oftentimes ●…pered ; this falleth out by reason of ●…e Sympathy betweene the soule and body whereby what offendeth one re●…deth to the hurt of the other . And we see conceived troubles have the same effect upon us , as true . Iacob was as much troubled with the imagination of his sonnes death , as if hee had been dead indeed ; imagination though it bee an empty windy thing , yet it hath reall effects . Supertious persons are as much troubled for negle●…ing any voluntarie service of ma●… i●…vention , as if they had offended agai●… the direct commandement of God : 〈◊〉 superstition breeds false feares , and 〈◊〉 feare brings true vexation ; it tr●… formes God to an Idoll , imagining li●… to be pleased with whatsoever ple●… our selves , when as wee take it ill 〈◊〉 those who are under us should take ●…rection from themselves , and not fr●… us , in that which may content us . ●…perstition is very busie , but all in v●… in vaine they worship mee saith God , 〈◊〉 how can it choose but vexe and 〈◊〉 quiet men , when they shall take a gr●… deale of paines in vaine , and whi●… worse , to displease most in that wh●… in they thinke to please most . Go●… blasteth all devised service with 〈◊〉 demand , Who required these thing●… your hands ? It were better for 〈◊〉 aske our selves this question be●… hand , Who acquired this ? Why doe 〈◊〉 trouble our selves about that which we 〈◊〉 have no thanke for ? Wee should not bring God downe to our owne imag●…nations , but raise our imaginations up to God. Now imagination hurteth us , 1. By false representations . 2. By preventing reason , and so usurping a censure of things , before our judgements try them , whereas the office of imaginati●… is to minister matter to our understanding to worke upon , and not to leade it , much lesse misleade it in any thing . 3. By forging matter out of it selfe without ground ; the imaginarie grievances of our lives are more then the reall . 4. As it is an ill instrument of the understanding to devise vanity and mischiefe . §. 3. The way to cure this malady in us , is 1. To labour to bring these risings of our soules into the obedience of Gods truth and Spirit ; for imagination of it selfe , if ungoverned , is a wilde , and a ranging thing ; it wrongs not onely the frame of Gods worke in us , setting the baser part of a man above the high●…r , but it wrongs likewise the worke of God in the creatures and every thing else , for it shapes things as it selfe pleaseth , it maketh evill good , if it pleaseth the senses , and good evill , if it be d●… gerous and distastfull to the out●… man ; which cannot but breed an ●…quiet and an unsetled soule . As if 〈◊〉 were a god , it can tell good and evill at its pleasure , it sets up and pulls do●… the price of what it listeth : By rea●… of the distemper of imagination , the life of many is little else but a dream ; Many good men are in a long dreame of 〈◊〉 sery , and many bad men in as long●… dreame of happinesse , till the ti●… awaking come , and all because they 〈◊〉 too much led by appearances ; and as i●… a dreame men are deluded with 〈◊〉 joyes , and false feares : So here ; wi●… cannot but breed an unquiet and 〈◊〉 unsetled soule , therefore it is neces●… that God by his word and spirit sh●… erect a government in our hea●… 〈◊〉 captivate and order this licentious 〈◊〉 culty . 2. Likewise it is good to pre●… reall things to the soule , as the 〈◊〉 riches , and true misery of a Christian , the true honour and dishonour , true beauty and deformity , the true noblenesse and debasement of the soule ; What ever is in the world , are but Shadowes of things in comparison of those true realties which Religion affords ; and why should wee vexe our selves about a vaine shadow ? The Holy Ghost to prevent further mischiefe by these outward things , gives a dangerous report of them , calling them vanity , unrighteous Mammon , entertaine riches , thornes , yea nothing ; because though they be not so in themselves , yet , our imagination over-valuing them , they prove so to us upon triall ; Now knowledge that is bought by triall is often deere bought , and therefore God would have us prevent this by a right conceit of things before hand , least trusting to vanity wee vanish our selves , and trusting to nothing wee become nothing our selves , and which is worse , worse then nothing . 3. Oppose serious consideration , against vaine imagination , and because our imagination is prone to raise false objects , and thereby false conceits , and discourses in us ; Our best way herein is to propound true objects for the minde to worke upon ; as , 1. to consider the greatnesse and goodnesse of Almighty God , and his love to us in Christ. 2 , the joyes of heaven , and the torments of hell . 3. the last and strict day of accou●… . 4. The vanity of all earthly things . 5. The uncertainty of our lives , &c. From the meditation of these truthes , the soule wil be prepared to have rig●… conceits of things , and to discourse upon true grounds of them , and thinke with it selfe , that if these things be so i●…deed , then I must frame my life sutable to these principles ; hence arise true affections in the soule , true feare of God , true love and desire after the best things , &c. The way to expell ●…ind o●… of our bodies , is to take some wholesome nourishment , and the way to expell windy fancies from the soule , is 〈◊〉 feed upon serious truthes . 4. Moreover , to the well ordering of this unruly faculty , it is necessary that our nature it selfe should be changed , for as men are so they imagine , as the treasure of the heart is , such is that which comes from it ; An evill heart cannot thinke well : before the heart be changed our judgment is depraved in regard of our last end , we seeke our happinesse where it is not to be found . Wickednesse comes from the wicked as the Proverb is . If wee had as large and as quick apprehensions as Sathan himselfe , yet if the rellish of our wil & affections be not changed , they will set the imagination a worke , to deuise satisfaction to themselves . For there is a mutuall working and refluxe betwixt the will and the imagination ; the imagination stirres up the will , and as the will is affected so imagination worketh . When the law of God by the Spirit is so written in our hearts , that the law and our hearts become agreeable one to the other , then the soule is enclined and made plyable to every good thought : When the heart is once taught of God to love , it is the nature of this sweet affection ( as the Apostle saith ) to thinke no evill either of God or man , and not onely so , but it carries the bent of the whole soule with it to good , so that we love God not onely with all our heart , but with all our minde , that is , both with our understanding and imagination . Love is an affection full of inventions , and sets the wit a worke to devise good things ; therefore our chiefe care should bee , that our hearts may be circumcised and purified so , as they may be filled with the love of God , and then we shall finde this duty not onely easie but delightfull unto us . The Prophet healed the waters by casting salt into the spring , so the seasoning of the spring of our actions seasons all . And indeed what can bee expected from man whilest hee is vanity but vaine imaginations ? What can w●… looke for from a Viper but poyson ? A man naturally is either weaving spid●… webbs or hatching Cockatrices egges , th●… is , his heart is exercised either in va●… or mischiefe , for not onely the frame 〈◊〉 the heart , but what the heart frameth i●… evill continually . A wicked man that i●… besotted with false conceits , will ad●… of no good thoughts to enter . 5. Even when wee are good and devise good things , yet there is still some sicknesse of fancie remaining in the best of us , whereby wee worke trouble to our selves , and therefore it is necessary we should labour to restraine and limit our fancie , and stop these waters at the beginning , giving no not the least way thereunto . If it begins to grow wanton , tame the wildnesse of it by fastning it to the crosse of Christ , whom wee have pierced with our sinnes , and amongst other , with these sinnes of our spirits , who hath redeemed us from our vaine thoughts and conversations ; set before it the consideration of the wrath of God , of death , and judgement , and the woefull estate of the damned , &c. and take it not off till thy heart bee taken off from straying from God ; When it begins once to runne out to impertinencies , confine it to some certaine thing , and then upon examination wee shall finde it bring home some hony with it ; otherwise it will bring us nothing but a sting from the bitter remembrance of our former misspent thoughts & time , which wee should redeeme and fill up , with things that most belong to our peace . Idlenesse is the houre of temptation , wherein Sathan joynes with our imagination , and sets it about his owne work , to grinde his greese , for the soule as a Mill either grinds that which is put into it , or else works upon it selfe . Imagination is the first wheele of the soule , and if that move amisse , it stirres all the inferiour wheeles amisse with it ; It stirres it selfe , and other powers of the soule are stirred by its motion : and therefore the well ordering of this is of the greater consequence ; For as the imagination conceiveth , so usually the judgement concludeth , the will chuseth , the affections are carried , and the members execute . If it breake loose ( as it will soone runne ryot ) yet give no consent of the will to it ; though it hath defiled the memory , yet let it not defile the will , though it be the first borne of the soule , yet let it not as Ruben ascend unto the fathers bed , that is , our will , and defile that which should be kept pure for the spirit of Christ ; resolve to act nothing upon it , but crosse it before it moves to the execution and practise of any thing : As in sicknesse , many times wee imagine ( by reason of the corruption of our tast ) Physick to be ill for us , and those meates which nourish the disease to be good , yet care of health makes us crosse our owne conceits , and take that which fancie abhorres : So if we would preserve sound spirits , wee must conclude against groundlesse imagination , and resolve that whatsoever it suggests cannot be so , because it crosses the grounds both of religion and reason : And when we finde imagination to deceive us in sensible things ( as Melancholy persons are subject to mistake ) we may well gather , that it will much more deceive us in our spirituall condition ; And indeed such is the incoherence , impertinencie , and unreasonablenesse of imagination , that men are oft ashamed and angry with themselves afterwards for giving the least way to such thoughts ; and it is good to chastise the soule for the same , that it may bee more wary for time to come ; whilest men are led with imagination , they worke not according to right rules prescribed to men , but as other baser creatures , in whom phantasie is the chiefe ruling power , and therefore those whose will is guided by their fancies live more like beasts then men . Wee allow a horse to praunce and skip in a pasture , which if hee doth when he is once backt by the rider , we count him an unruly and an unbroken jade , so howsoever in other creatures wee allow liberty of fancie , yet , wee allow it not in man to frisk and rove at its pleasure , because in him it is to bee bridled with reason . 6. Especially take heed of those cursed imaginations out of which as of mother roots others spring forth ; as questioning Gods Providence , and care of his children , his justice , his disregarding of what is done here below , &c. thoughts of putting off our amendment for time to come , and so blessing ●…r selves in an evill way ; thoughts against the necessity of exact and circumspect walking with God , &c. When these and such like principles of Satans and the fleshes divinitie take place in our hearts , they block up the soule against the entrance of soule-saving truths , and taint our whole conversation , which is either good or evill , as the principles are by which wee are guided , and as our imagination is , which lets in all to the soule . The Iewes in Ieremies time were fore-stalled with vaine imaginations against sound repentance , and therefore his counsell is , Wash thine heart O Ierusalem , how long shall vaine thoughts lodge within thee ? 7. Fancie will the better bee kept within its due bounds , if wee consider the principall use thereof ; Sense and imagination is properly to judge what is comfortable or uncomfortable , what is pleasing or displeasing to the outward man , ( not what is morally or spiritually good or ill ) and thus farre by the lawes of nature and civility wee are bound to give fancie contentment both in our selves and others , as not to speake or do any thing uncomely , which may occasion a loathing or distast in our converse with men : and it is a matter of conscience to make our lives as comfortable as may bee ; as wee are bound to love , so wee are bound to use all helps that may make us lovely , and indeare us into the good affections of others : As wee are bound to give no offence to the conscience of another , so to no power or faculty either of the outward or inward man of another : Some are taken off in their affection by a fancie , whereof they can give but little reason ; and some are more carelesse in giving offence in this kind , then stands with that Christian circumspection and mutuall respect which wee owe one to another ; The Apostles rule is of large extent , Whatsoever things are not onely true , and honest , and just , but whatsoever things are lovely , and of good report , &c. thinke of these things . Yet our maine care should bee to manifest our selves rather to mens consciences then to their imaginations . 8. It should be our wisedome likewise to place our selves in the best conveniency of all outward helps which may have a kinde working upon our fancie ; and to take heed of the contrary , as time , place , and objects , &c. There bee good houres , and good messengers of Gods sending , golden opportunities , wherein God uses to give a meeting to his children , & breathes good thoughts into them . Even the wisest and holiest men , ( as David and Solomon , &c. ) had no further safety then they were carefull of well using all good advantages , and sequestring themselves from such objects as had a working power upon them ; by suffering their soules to bee led by their fancies , and their hearts to runne after their eyes , they betrayed and robbed themselves of much grace and comfort , thereupon Solomon cries out with griefe and shame from his own experience , Vanitie of vanities , &c. Fancy will take fire before wee bee aware . Little things are seeds of great matters ; Iob knew this , and therefore made a covenant with his eyes . But a fooles eyes are in the corners of the earth , saith Solomon . Sometimes the ministring of some excellent thought from what we heare or see , proves a great advantage of spirituall good to the soule : Whilest Saint Austen out of curiosity delighted to heare the eloquence of St. Ambrose , hee was taken with the matter it selfe , sweetly sliding together with the words into his heart . Of later times , whilest Galeaceus Caracciolus an Italian Marquesse , and Nephew to Pope Paul 5. was hearing Peter Martyr reading upon 1. Corinths and shewing the deceiveablenesse of mans judgement in spirituall things , and the efficacy of divine truth in those that belong unto God , and further using a similitude to this purpose ; If a man be walking afar off , and see people dancing together , and heare no noise of the musicke , hee judges them fooles and out of th●… wits ; but when hee comes neerer and heares the musicke , and sees that e●…rie motion is exactly done by art ; Now he changes his minde , and is 〈◊〉 taken up with the sweet agreement of the gesture , and the musicke , that he is not onely delighted therewith , but desirous to joine himselfe in the number ; so it falls out ( saith hee ) with men ; Whilest they looke upon the outward carriage and conversation of Gods people , and see it differing from others , they thinke them fooles , but when they looke more narrowly into their courses , and see a gracious harmony betwixt their lives and the word of God , then they beginne to be in love with the beauty of holinesse , and joyne in conformity of holy obedience with those they scorned before . This Similitude wrought so with this Noble-man , that he began from that time forward to set his mind to the studie of heavenly things . One seasonable truth falling upon a prepared heart , hath oftentimes a sweet and strong operation ; Luther confesseth that having heard a grave Divine Staupicius say , that that is kinde repentance which begins from the love of God , ever after that time the practise of repentance was sweeter to him . This speech of his likewise tooke well with Luther , that in doubts of predestination , we should beginne from the wounds of Christ , that is , from the sense of Gods love to us in Christ , wee should arise to the grace given us in election before the world was . The putting of lively colours upon common truths hath oft a strong working both upon the fancy , and our will and affections : the spirit is refreshed with fresh things , or old truths refreshed ; this made the Preacher seeke to finde out pleasing and acceptable words ; and our Saviour CHRISTS maner of teaching was , by a lively representati●… to mens fancies , to teach them heavenly truths in an earthly sensible manner ; and indeed what doe wee see or heare but will yeeld matter to a holy heart to raise it selfe higher ? We should make our fancie serviceable to us in spirituall things , and take advantage by any pleasure , or profit , or honour which it presents our thoughts withall , to thinke thus with our selves , What is this to the true honour , and to those induring pleasures , &c. And seeing God hath condescended to represent heavenly things to us under earthly termes , wee should follow Gods dealing herein : God represents heaven to us , under the terme of a banquet , and of a kingdome , &c. our union with Christ under the terme of a mariage , yea Christ himselfe , under the name of whatsoever is lovely or comfortable in heaven or earth . So the Lord sets out Hell to us by whatsoever is terrible or tormenting . Here is a large field for our imagination to walke in , not onely without hurt , but with a great deale of spirituall gaine ; If the wrath of a King bee as the roaring of a Lion , what is the wrath of the King of Kings ? If fire bee so terrible , what is hell fire ? If a darke dungeon bee so lothsome , what is that eternall dungeon of darkenesse ? If a feast bee so pleasing , what is the continuall feast of a good conscience ? If the meeting of friends be so comfortable , what will our meeting together in heaven be ? The Scripture by such like termes would help our faith and fancie both at once ; a sanctified fancie will make every creature a ladder to heaven . And because childhood and youth are ages of fancie , therefore it is a good way to instill into the hearts of children betimes , the loving of good , and the sh●…ning of evill , by such like representations as agree with their fancies , as to ha●…e hell under the representation of fire and darknesse , &c. Whilest the soule is joyned with the body , it hath not onely a necessary but a holy use of imagination , and of sensible things whereupon our imagination worketh ; what is the ●…e of the Sacraments , but to help our s●…les by our senses , and our faith by imagination ; as the soule receives much ●…rt from imagination , so it may have much good thereby . But yet it ought not to invent or devise what is good and true in religion , here fancy must yeeld to faith , and faith to divine revelation ; the things we beleeve are such , as neither eye hath se●…e nor eare heard , neither came into the heart of man by imagination stirred up from any thing which we have seene or heard ; they are above not onely imagination , but reason it selfe , in men and Angels : But after God hath revealed spirituall truthes , and faith hath apprehended them , then imagination hath use while the soule is joyned with the body , to colour divine truthes , and make lightsome what faith beleeves ; for instance , it doth not devise either heaven or hell , but when God hath revealed them to us , our fancy hath a fitnesse of enlarging our conceits of them , even by resemblance from things in nature , and that without danger ; because the joyes of heaven , and the torments of hell are so great , that all the representations which nature affords us , fall short of them . Imagination hath likewise some use in religion , by putting cases to the soule , as when we are tempted to any unruly action , we should think with our selves , what would I doe if some holy grave person whom I much reverence should behold me ? Whereupon the soule may easily ascend higher ; God sees me , and my owne conscience is ready to witnesse against me , &c. It helps us also in taking benefit by the example of other men ; Good things are best learned , by others expressing of them to our view ; the very sight often , ( nay the very thought ) of a good man doth good , as representing to our soules some good thing which we affect ; which makes Histories and the lively Characters and expressions of vertues and vices usefull to us . The sight , yea the very reading of the suffering of the Martyrs hath wrought such a hatred of that persecuting Church , as hath done marvellous good ; the sight of justice executed upon malefactors , works a greater hatred of sinne in men then naked precepts can doe ; So outward pompe & state in the world , doth further that awefull respect due to authority , &c. Lastly , it would much availe for the well ordering of our thoughts , to set our soules in order every morning , and to strengthen and perfume our spirits with some gracious meditations , especially of the chiefe end and scope wherefore we live here , and how every thing we doe , or befalls us , may be reduced and ordered to further the maine . The end of a Christian is glorious , and the oft thoughts of it will raise and enlarge the soule , and set it on worke to study how to make all things serviceable thereunto . It is a thing to be lamented that a Christian borne for heaven , having the price of his high calling set before him , and matters of that weight and excellencie to exercise his heart upon , should be taken up with trifles , and fill both his head and heart with vanity and nothing , as all earthly things will prove ere long ; and yet if many mens thoughts and discourses were distilled , they are so fr●…thy that they would hardly yeeld one drop of true comfort . §. 4. Oh but ( say some ) thoughts & imaginations are free , and we shall not be accountable for them . This is a false plea , for God hath a soveraignty over the whole soule , and his law bindes the whole inward and outward man ; as wee desire our whole man should be saved by Christ , so wee must yeeld up the whole man to be governed by him ; and it is the effect of the dispensation of the Gospell , accompanied with the Spirit , to captivate whatsoever is in man unto Christ , and to bring downe all high towring imaginations that exalt themselves against Gods Spirit . There is a divinity in the word of God powerfully unfolded , which will convince our soules of the sinfulne sof naturall imaginations , as we see in the Ideot , Corinth . 14. who seeing himselfe laid open before himselfe , cryed out , that God was in the speaker . There ought to be in man a conformity to the truth and goodnesse of things , or else 1. wee shall wrong o●… owne soules with false apprehensions , and 2. the creature , by putting a fashion upon it otherwise then God hath made , and 3. we shall wrong God himselfe the Author of goodnesse , who cannot have his true glory but from a right apprehension of things as they art ; what a wrong is it to men when wee shall take up false prejudices against them without ground ? and so suffer our conceits to be invenomed against them by unjust suspitions , and by this meanes deprive our selves of all that good which we might receive by them ; for our nature is apt to judge , and accept of things as the persons are , and not of persons according to the things themselves : this faculty exercises a tyrannie in the soule , setting up and pulling downe whom it will. Iob judged his friends altogether vaine , because they went upon a vaine imagination and discourse judging him to bee an hypocrite , which could not but adde much to his affliction : when men take a toy in their head against a person or place , they are ready to reason as hee did , Can any good come out of Nazareth ? It is an indignity for men to be led with ●…urmizes and probabilities , and so to passe a rash judgement upon persons and things : Oftentimes falshood hath a fairer glosse of probability then truth , ●…d vices goe masqued under the appearance of vertue , whereupon seeming likenesse breeds a mistake of one thing for another ; and Sathan oftentimes casts a mist before our imagination , that so wee might have a mishapen conceit of things ; by a spirit of elusion he makes worldly things appeare bigger to us , and spirituall things lesser then indeed they are ; and so by sophisticating of things our affections come to be missed . Imagination is the wombe , and Sathan the father of all monstrous conceptions and disordered lusts , which are well called deceitfull lusts , and lusts of ignorance , foolish and noysome lusts , because they both spring from errour and folly , and lead unto it . We see even in Religion it selfe , how the world ( together with the helpe of the God of the world ) is led away , if not to worship images , yet to worship the image of their owne fancie ; And where the truth is most professed , yet people are prone to fancie to themselves such a breadth of Religion , as will altogether leave them comfortlesse , when things shall appeare in their true colours ; they will conceit to embrace truth without hatred of the world , and Christ without his crosse , and a godly life without persecution , they would pull a rose without pricks ; Which though it may stand with their owne base ends for a while , yet will not hold out in times of change , when sicknesse of body and trouble of minde shall come ; Empty conceits are too weake to encounter with reall griefes . Some thinke Orthodoxe and right opinions to bee a plea for a loose life , whereas there is no ill course of life but springs from some false opinion . God will not onely call us to an account how we have beleeved , disputed and reasoned , &c. but how we have lived . Our care therefore should be to build our profession not on seeming appearances , but upon sound grounds , that the gates of hell cannot prevaile against . The hearts of many are so vaine , that they delight to be blowne up with flattery , because they would have their imagination pleased ( yea even when they cannot but know themselves abused , ) and are grieved to have their windy bladder pricked , and so to bee put out of their conceited happinesse . Others out of a tediousnesse in serious and setled thoughts entertaine every thing as it is offered to them at the first blush , and suffer their imaginations to carry them presently thereunto without further judging of it : the will naturally loves variety and change , and our imagination doth it service herein , as not delighting to fixe long upon any thing ; hereupon men are contented both in religion , and in common life to bee misled with prejudices upon shallow grounds . Whence it is that the best things and persons suffer much in the world , the power and practise of Religion is hated under odious names , and so condemned before it is understood ; Whence wee see a necessity of getting spirituall Eye salve , for without true knowledge the heart cannot be good . It is just with God that those who take liberty in their thoughts should bee given up to their owne imaginations , to delight in them , and to be out of conceit with the best things , and so to reape the fruit of their owne waies ; Nay , even the best of Gods people , if they take liberty herein , God will let loose their imagination upon themselves , and suffer them to bee intangled and vexed with their owne hearts ; Those that give way to their imaginations , shew what their actions should be , if they dared ; for if they forbeare doing evill out of conscience , they should as well forbeare imagining evill ; for both are alike open to God and hatefull to him ; and therefore oft where there is no conscience of the thought , God gives men up to the deed . The greatest , and hardest worke of a Christian is least in sight , which is the well ordering of his heart ; some buildings have most workmanship under ground ; it is our spirits that God who is a Spirit hath most communion withall ; and the lesse freedome wee take to sinne here , the more argument of our sincerity , because there is no lawes to binde the inner man but the law of the spirit of grace , whereby wee are a law to our selves . A good Christian begins his repentance where his sinne begins , in his thoughts , which are the next issue of his heart . God counts it an honour when wee regard his all-seeing eye so much , as that wee will not take liberty to our selves in that which is offensive to him , no not in our hearts , wherein no creature can hinder us ; It is an argument that the Spirit hath set up a kingdome and order in our hearts , when our spirits rise within us against any thing that lifts it selfe up against goodnesse . §. 5. Many flatter themselves , from an impossibility of ruling their imaginations , and are ready to lay all upon infirmity and naturall weaknesse , &c. But such must know that if wee bee sound Christians , the Spirit of GOD will enable us to doe all things ( Evangelically ) that we are called unto , if we give way without checke to the motions thereof ; where the Spirit is , it is such a light , as discovers not onely dunghills , but motes themselves , even light and flying imaginations , and abaseth the soule for them , and by degrees purgeth them out ; and if they presse ( as they are as busie as flies in Summer ) yet a good heart will not owne them , nor allow himselfe in them , but casts them off , as hot water doth the scumme , or as the stomacke doth that which is noisome unto it , they finde not that entertainement here which they have in carnall hearts , where the scumme soakes in ; which are stewes of uncleane thoughts , shambles of cruell and bloody thoughts , Exchanges and shops of vaine thoughts , a very forge and mynt of false , politicke , and undermining thoughts , yea often a little hell of confused and blacke imaginations . There is nothing that more moveth a godly man to renew his interest every day in the perfect righteousnesse and obedience of his Saviour , then these sinfull stirrings of his soule , when hee findes something in himselfe alwayes inticing and drawing away his heart from God , and intermingling it selfe with his best performances . Even good thoughts are troublesome if they come unseasonably , and weaken our exact performance of duty . §. 6. But here some misconceits must be taken heed of . 1. As wee must take heed that wee account not our imaginations to be religion ; So we must not account true religion , and the power of godlinesse to bee a matter of imagination onely ; as if holy men troubled themselves more then needs , when they stand upon religion and conscience , seeking to approve themselves to God in all things , and indeavouring ( so farre as frailty will permit ) to avoid all appearances of evill . Many men are so serious in vanities , and reall in trifles , that they count all , which dote not upon such outward excellencies as they doe ( because the Spirit of GOD hath revealed to them things of a higher nature ) to be fantasticks and humorous people , and so impute the worke of the spirit to the flesh , Gods worke to Satan , which comes neare unto blasphemy : they imagine good men to be led with vaine conceits , but good men know them to bee so led . Not onely St. Paul , but CHRIST himselfe , were counted besides themselves , when they were earnest for God and the soules of his people . But there is enough in Religion to beare up the soule against all imputations laid upon it : the true children of wisedome are alwayes able to justifie their Mother , and the conscionable practise of holy duties is founded upon such solid grounds as shall hold out when heaven and earth shall vanish . 2. Wee must know that as there is great danger in false conceits of the way to heaven , when we make it broader than it is , ( for by this meanes wee are like men going over a bridge , who thinke it broader then it is , but being deceived by some shadow , sinck downe , and are suddenly drowned ; So men mistaking the strait way to life , and trusting to the shadow of their owne imagination , fall into the bottomlesse pit of hell before they are aware . In like manner the danger is great in making the way to heaven narrower then indeed it is , by weake and superstitious imaginations , making more sinnes than God hath made . The Wisemans counsell is that we should not make our selves over wicked , nor bee foolisher than we are , by devising more sinnes in our imagination , than we are guilty of . It is good in this respect , to know our Christian liberty , which being one of the fruits of Christs death , we cannot neglect the same , without much wrong not onely to our selves , but to the rich bounty and goodnesse of God. So that the due rules of limitation bee observed , from authority , piety , sobriety , needlesse offence of others , &c. we may with better leave use all those comforts which God hath given to refresh us in the way to heaven , then refuse them ; the care of the outward man bindes conscience so farre , as that wee should neglect nothing which may helpe us in a cheerefull serving of GOD , in our places , and tend to the due honour of our bodies which are the temples of the Holy Ghost , and companions with our soules in all performances . So that under this pretence wee take not too much liberty to satisfie the lusts of the body . Intemperate use of the creatures is the nurse of all passions : because our spirits which are the soules instruments , are hereby inflamed and disturbed ; it is no wonder to see an intemperate man transported into any passion . 3. Some out of their high and ayery imaginations ( and out of their iron and flintie Philosophy ) will needs thinke outward good and ill , together with the affections of griefe and delight stirred up thereby , to bee but opinions and conceits of good and evill onely , not true and really so founded in nature , but taken up of our selves : But though our fancy be ready to conceit a greater hurt in outward evils then indeed there is ( as in poverty , paine of body , death of friends , &c. ) yet wee must not deny them to bee evills : that wormewood is bitter , it is not a conceit onely , but the nature of the thing it selfe , yet to abstaine from it altogether for the bitternesse thereof is a hurtfull conceit . That honey is sweet , it is not a conceit onely , but the naturall quality of it is so , yet out of a taste of the sweetnesse , to think wee cannot take too much of it , is a mis●…ceit paid home with loathsome bitternesse . Outward good and outward evill and the affections of delight and sorr●… rising thence , are naturally so , and depend not upon our opinion . This were to offer violence to nature , and to take man out of man , as if hee were not flesh but steele ; Universall experience from the sensiblenesse of our nature in any outward grievance , is sufficient to dam●… this conceit . The way to comfort a man in griefe , is not to tell him that it is onely a conceit of evill , and no evill indeed that he suffers ; this kinde of learning will not downe with him , as being contrary to his present feeling ; but the way is , to yeeld unto him that there is cause of grieving , though not of ever-grieving , and to shew him grounds of comfort stronger then the griefe he suffers . We should weigh the degrees of evill in a right ballance , and not suffer fancie to make them greater then they are ; So as that for obtaining the greatest outward good , or avoiding the greatest outward ill of suffering , wee should give way to the least evill of sinne . This is but a policy of the flesh to take away the sensiblenesse of evill , that so those cheeks of conscience and repentance for Sinne , which is oft occasioned thereby , might be taken away ; that so men may goe on enjoying a stupid happinesse , never laying any thing to heart , nor afflicting their soules , untill their consciences awaken in the place of the damned , and then they feele that griefe re●…ne upon them for ever , which they laboured to put away when it might have beene seasonable to them . §. 7. I have stood the longer upon this , because Sathan and his instruments by bewitching the imagination with false appearances , misleadeth not onely the world , but troubleth the peace of men taken out of the world , whose estate is laid up safe in Christ , who ( notwithstanding ) passe their few dayes here in an uncomfortable , wearisome , and unnecessary sadnesse of spirit , being kept in ignorance of their happy condition by Sathans jugling and their own mistakes , and so come to heaven before they are aware . Some againe passe their dayes in a golden dreame , and drop into hell before they thinke of it ; but it is farre better to dreame of ill , and when wee awake to finde it but a dreame , then to dreame of some great good , and when we awake to finde the contrary . As the distemper of the fancie disturbing the act of reason , oftentimes breeds madnesse in regard of civill conversation ; So it breeds likewise spirituall madnesse , carrying men to those things , which if they were in their right wits they would utterly abhorre ; therefore wee cannot have too much care upon what wee fixe our thoughts ; And what a glorious discovery is there of the excellencies of Religion that would even ravish an Angell , which may raise up , exercise , & fill our hearts ? We see our fancie hath so great a force in naturall conceptions , that it oft sets a marke and impression upon that which is conceived in the wombe . So likewise strong and holy conceits of things ( having a divine vertue accompanying of them , ) transforme the soule , and breed spirituall impressions answerable to our spirituall apprehensions . It would prevent many crosses , if we would conceive of things as they are ; When trouble of minde , or sicknesse of body , and death it selfe commeth , what will remaine of all that greatnesse which filled our fancies before ? then we can judge soberly , and speake gravely of things . The best way of happinesse , is not to multiply honours or riches , &c. but to cure our conceits of things , and then we cannot be very much cast downe with any thing befalls us here . Therefore when any thing is presented to our soules , which wee see is ready to worke upon us ; wee should aske of our selves , upon what ground wee entertaine such a conceit , whether we shall have the same judgement after we have yeelded to it as now wee have ? and whether wee will have the same judgement of it in sicknesse and death , and at the day of reckoning as we have for the present ? That which is of it selfe evill , is alwayes so at one time as well as another ; if the time will come , when wee shall thinke those things to be vaine , which now we are so eagerly set upon , as if there were some great good in them ; Why should wee not thinke so of them now , when as the reforming of our judgement may doe us good , rather then to be led on with a pleasing error untill that time , wherein the sight of our error will fill our hearts with horror and shame , without hope of ever changing our condition . Here therefore is a speciall use of these Soliloquies , to awake the soule , and to stirre up reason cast asleepe by Sathans charmes , that so scattering the clouds through which things seeme otherwise then they are , wee may discerne and judge of things according to their true and constant nature ; Demand of thy soule , Shall I alwayes bee of this minde ? Will not the time come when this will prove bitternesse in the end ? Shall I redeeme a short contentment , with lasting sorrow ? Is my judge of my minde ? Will not a time come when all things shall appeare as they are ? Is this according to the rule , & c ? To conclude therfore , whereas there be divers principles of mens actions , as 1. naturall inclination , inclining us to some courses more then others , 2. custome , which is another nature in us , 3. imagination , apprehending things upon shallow grounds ; from whence springs affectation , whereby wee desire glory in things above our own strength and measure , and make shew of that , the truth whereof is wanting in us , 4. true judgement , discerning the true reasons of things . 5. Faith , which is a spirituall principle planted in the soule , apprehending things above reason , and raising us up to conceive of all things as GOD hath discovered them . Now a sound Christian should not bee lightly led with those first common grounds of naturall inclination , custome , opinion , &c. but by judgement inlightned , advanced , and guided by faith . And wee must take heed we suffer not things to passe suddenly from imagination to affection , without asking advice of our judgement , and faith in the way , whose office is , to weigh things in Gods ballance , and therupon to accept , or refuse them . CAP. XIV . Of help by others . Of true comforters , and their graces . Method . Ill successe . §. 1. BVt because we are subject to favour and flatter our selves , it is wisedome to take the benefit of a second selfe , ( that is ) a well chosen friend living or dead , ( books I meane , ) which wil speak truly without flattery of our estates . A friend is made for the time of Adversity and two are better than one ; for by this meanes our troubles are divided , and so more easily borne . The very presence of a true hearted friend yeelds often ease to our griefe . Of all friends , those that by office are to speake a word to a weary soule , are most to be regarded , as speaking to us in Christs stead . Oftentimes , ( especially in our owne case ) wee are blinded and benighted with passion , and then the judgement of a friend is clearer . Living friends have a three-fold priviledge . 1 , their advice is sutable , and fit to our present occasion , they can meet with our grievance , so cannot bookes so wel . 2 , what comes from a living friend , comes lively , as helped by his spirit . 3 , in regard of our selves , what they say is apprehended with more ease , and lesse plodding and bent of minde ; There is scarce any thing wherein we see God more in favour towards us , then in our friends , and their seasonable speeches ; our hearts being naturally very false and willingly deceived . God often gives us up to be mislead by men , not according to his , but our owne naughty hearts . As men are , such are their Counsellors , for such they will have , and such God lets them have . Men whose wills are stronger then their wits , who are wedded to their owne wayes , are more pleased to heare that which complies with their inclinations , then a harsh trueth which crosses them ; this presages ruine , because they are not counsellable : wherefore GOD suffers them to bee ledde through a fooles paradise to a true prison , as men that will neither heare themselves nor others who would doe them good against their wills ; It was a signe God would destroy Elies sonnes when they would heare no counsell ; God fills such men with their owne wayes . Men in great place often in the abundance of all things else , want the benefit of a true friend , because under pretence of service of them men carry their owne ends , as they flatter themselves , so they are flattered by others , and so robbed of the true judgement of themselves . Of all spirituall judgements this is the heaviest , for men to be given up to such a measure of selfewillnesse , and to refuse spirituall bal●… to heale them , usually such perish without remedy , because to be wilfully miserable is to bee doubly miserable , for it addes to our misery , that wee brought it willingly upon our selves . It is a course that will have a blessing attending it , for friends to joine in league one to watch over another , and observe each others wayes . It is an usuall course for Christians to joyne together in other holy duties , as hearing , receiving of the Sacrament , prayer , &c. but this fruit of holy communion which ariseth from a mutuall observing one another is much wanting ; whence it is that so many droope , so many are so unchearfull in the wayes of God , and lie groaning under the burden of many cares , and are battered with so many temptations , &c. because they are left onely to their owne spirits . What an unworthy thing is it , that wee should pity a beast overloaden , and yet take no pity of a brother ? whereas there is no living member of Christ but hath spirituall love infused into him , and some ability to comfort others . Dead stones in an Arch uphold one another , and shall not living ? It is the worke of an Angell to comfort , nay , it is the office of the Holy Ghost to be a Comforter , not onely immediately , but by breathing comfort into our hearts together with the comfortable words of others ; thus one friend becomes an Angell , nay a God to another , and there is a sweet fight of God in the face of a friend ; for though the comfort given by Gods Messengers bee ordinarily most effectuall , as the blessing of Parents ( who are in Gods roome ) is more effectuall than the blessing of others upon their children : yet God hath promised a blessing to the offices of Communion of Saints performed by one private man towards another . Can we have a greater incouragement then under God to be gainer of a soule , which is as much in Gods esteeme as if we should gaine a world ? Spirituall almes are the best almes ; mercy shewed to the soules of men is the greatest mercie ; and wisedome in winning of soules is the greatest wisedome in the world , because the soule is especially the man , upon the goodnesse of which , the happinesse of the whole man depends : What shining and flourishing Christians should wee have if these duties were performed ? As wee have a portion in the communion of Saints , so wee should labour to have humility to take good , and wisedome and love to doe good . A Christian should have feeding lips , & a healing tongue ; the leaves the very words of the tree of righteousnesse have a curing vertue in them . Some will shew a great deale of humanity in comforting others , but little Christianity ; for as kinde men they will utter some cheerefull words , but as Christians they want wisedome from above to speake a gracious word in season : Nay some there are , who hinder the saving working of any affliction upon the hearts of others , by unseasonable and unsavoury discourses , either by suggesting false remedies , or else diverting men to false contentments , and so become spirituall traitors rather then friends , taking part with their worst enemies their lusts and wills . Happy is hee that in his way to heaven meeteth with a chearefull and skilfull guide and fellow-travellor , that carrieth cordials with him against all faintings of spirit : It is a part of our wisedome to salvation to make choice of such a one as may further us in our way ; An indifferency for any company shewes a dead heart ; where the life of grace is , it is sensible of all advantages and disadvantages : How many have beene refreshed by one short , apt , savoury speech ? which hath begotten , as it were , new spirits in them . In ancient times ( as wee see in the Story of Iob ) it was the custome of friends to meet together , to comfort those that were in misery , and Iob takes it for granted , that to him that is afflicted pity should bee shewed from his friends : for besides the presence of a friend which hath some influence of comfort in it . 1. The discovery of his loving affection hath a cherishing sweetnesse in it . 2. The expression of love in reall comforts and services by supplying any outward want of the patry troubled , prevailes much ; th●… Christ made way for his comforts to the soules of men , by shewing outward kindnesse to their bodies : Love with the sensible fruits of it , prepareth for any wholesome counsell . 3. After this , wholesome words carry a speciall cordiall vertue with them , especially when the Spirit of God in the affectionate speaker joines with the word of comfort , and thereby closeth with the heart of a troubled patient : when all these concenter and meet together in one , then is comfort sealed up to the soule . The childe in Elizabeths wombe sprang at the presence and salutation of Mary ; the speech of one hearty friend cannot but revive the spirits of another ; Sympathy hath a strange force , as wee see in the strings of an Instrument , which being played upon ( as they say ) the strings of another instrument are also moved with it . After love hath once kindled love , then the heart being melted , is fit to receive any impression ; unlesse both pieces of the iron bee red hot they will not joyne together ; two spirits warmed with the ●…ne heat will easily so●…der together . §. 2. In him that shall stay the minde of another there had need to bee an excellent temper of many graces ; as , 1. Knowledge of the grievance together with wisedome to speake a word in season , and to conceale that which may set the cure backwards . 2. Faithfulnesse with liberty , not to conceal●… any thing which may bee for his good , though against present liking . The very life and soule of friendship stands in freedome , tempered with wisedome and faithfulnesse . 3. Loue with compassion and patience to beare all , and hope all , and not to bee easily provoked by the way wardnesse of him we deale with . Short spirited men are not the best comforters : God himselfe is said to beare with the manners of his people in the wildernesse : It is one thing to beare with a wise sweet moderation that which may be borne , and another thing to allow or approve that which is not to be approved at all . Where these graces are in the speaker , and apprehended so to bee by the person distempered , his heart will soone embrace whatsoever shall bee spoken to rectifie his judgement or affection . A good conceit of the spirit of the speaker is of as much force to prevaile as his words . Words especially prevaile , when they are uttered more from the bowels then the braine , and from our owne experience , which made even Christ himselfe a more compassionate high Priest. When men come to themselves againe , they will bee the deepest censurers of their owne miscariage . §. 3. Moreover , to the right comforting of an afflicted person , speciall care must be had of discerning the true ground of his grievance , the coare must bee searched out ; if the griefe ariseth from outward causes , then it must be carried into the right channell , the course of it must bee turned another way , as in staying of blood ; we should grieve for sinne in the first place , as being the evill of all evills : If the ground be sinne , then it must be drawne to a head , from a confused griefe to some more particular sinne , that so wee may strike the right veine ; but if wee finde the spirit much cast downe for particular sinnes , then comfort is presently to be applied ; But if the griefe be not fully ripe , then , as we use to help nature in its offers to purge , by Physick , till the sick matter be carried away ; so when conscience , moved by the spirit , begins to ease it selfe by confession , it is good to help forward the worke of it , till wee finde the heart low enough for comfort to be laid upon . When Paul found the Iaylor cast downe almost as low as hell , hee stands not now upon further hammering , and preparing of him for mercie , ( that worke was done already , ) but presently stirres him up to beleeve in the Lord Iesus Christ ; here being a fit place for an interpreter to declare unto man his righteousnesse , and his mercy that belongs unto him after he hath acknowledged his personall and particular sins , which the naturall guile of the heart is extreamely backward to doe , and yet cannot receive any sound peace till it be done : If signes of grace be discerned , here likewise is a fit place to declare unto man the saving worke of grace in his heart , which Sathan labours to hide from him . Men oft are not able to reade their owne evidences without help . In case of stifnesse and standing out , it is fit the Man of God should take some authority upon him , and lay a charge upon the soules of men in the name of Christ , to give way to the truth of Christ , and to forbeare putting off that mercy which is so kindly offered , when we judge it to be their portion ; which course will be succesfull in hearts awed with a reverend feare of grieving Gods spirit . Sometimes men must bee dealt roundly withall , as David here deales with his owne soule , that so whilest we aske a reason of their dejection , they may plainly see they have no reason to be so cast downe ; for oftentimes grievances are irrationall , rising from mistakes ; and counsell , bringing into the soule a fresh light , dissolves those grosse fogges , and setteth the soule at liberty . What griefe is contracted by false reason , is by true reason altered . Thus it pleaseth God to humble men by letting them see in what need they stand one of another , that so the communion of Saints may be indeared ; every relation wherein we stand towards others , are so many bonds and sinewes whereby one member is fitted to derive comfort to another , through love the bond of perfection : All must be done in this sweet affection . A member out of joynt must be tenderly set in again , and bound up , which onely men guided by the spirit of love seasoned with discretion are fit to doe , they are taught of God to doe what they should . The more of Christ is in any man , the more willingnesse and fitnesse to this duty ; to which this should encourage us , that in strengthening others we strengthen our selves , and derive upon our selves the blessing pronounced on those that consider the needie , which will be our comfort here , and crowne hereafter , that God hath honoured us , to be instruments of spirituall good to others . It is an injunction to cōfort the feeble minded , & there is an heavie imputatiō on those that cōforted not the weaks : when men will not owne men in trouble , but as the herd of Deere forsake & push away the wounded Deere frō them : And those that are any wayes cast downe , must stoope to those wayes which God hath sanctified to convey cōfort ; for though sometimes the Spirit of God immediatly comforts the soule , which is the sweetest , yet for the most part the Sun of righteousnesse that hath healing in his wings , conveyeth the beames of his comfort by the helpe of others , in whom hee will have much of our comfort to lie hid , and for this very end it pleaseth God to exercise his children ( and Ministers especially ) with tryalls and afflictions , that so they having felt what a troubled spirit is in themselves , might be able to cōfort others , in their distresses with the same comfort wherwith they have beene comforted : God often suspends comfort from us to drive us to make use of our Christian friends , by whom hee purposeth to doe us good . Oftentimes the very opening of mens grievances , bringeth ease without any further working upon them ; the very opening of a veine cooles the blood . If God in the state of innocencie thought it fit man should have a helper , if God thought it fit to send an Angell to comfort Christ in his agonies , shall any man thinke the comfort of another more than needs ? Sathan makes every affliction , by reason of our corruption , a temptation to us , whereupon we are to encounter not onely with our owne corruptions , but with spirituall wickednesses , and need we not then that others should joyne forces with us to discover the temptation , and to confirme and comfort us against it ? for so reason joyning with reason , and affection with affection , wee come by uniting of strength , to bee impregnable . Sathan hath most advantage in solitarinesse , and thereupon sets upon Christ in the wildernesse , and upon Eve single , and it added to the glory of Christs victory , that he overcame him in a single combat , and in a place of such disadvantage . Those that will be alone ( at such times ) doe as much as in them lieth to tempt the tempter himselfe to tempt them . The Preacher gives three reasons why two are better than one . 1. Because if one fall , the other may lift him up : as that which is stronger shoreth up that which is weaker , so feeble mindes are raised and kept up by the stronger : Nay , oftentimes he that is weaker in one grace , is stronger in another ; one may helpe by his experience and meekenesse of love , that needs the help of another for knowledge . 2. If two lye together , one may warme another by kindling one anothers spirits ; Where two meete together upon such holy grounds and aymes , there Christ by his spirit makes up another , and this three-fold cable who shall breake ? While I●…as lived , Iehoiada stood upright ; While Latymer and Ridley lived , they kept up Granmer by intercourse of letters and otherwise , from entertai ning counsells of Revolt . The Disciples presently upon Christs apprehension fainted , not withstanding he laboured by his heavenly doctrine to put courage & comfort into them . 3. If any give an on-set upon them , there is two to withstand it , Spirit joyning with Spirit ; and because there is an acquaintance of spirits as well as of persons , those are fittest to lay open our mindes unto , in whom upon experience of their fidelity , our hearts may most safely relie . Wee lose much of our strength in the losse of a true friend ; which made David bemoane the losse of his friend Ionathan , Woe is me for thee my brother Ionathan . He lost a piece of himselfe , by losing him whom his heart so clave unto ; Saint . Paul accounted that God had shewed especiall mercy to him , in the recovery of Epaphroditus . §. 4. But there are divers miscarriages in those that are troubled , which make the comfort of others of none effect . 1. When the troubled party , deales not directly , but doubleth with him that is to helpe him . Some are ashamed to acknowledge the true ground of their grievance , pretending sorrow for one thing , when their hearts tell them it ariseth from another ; Like the Lap●…ings which make greatest noise furthest from their neast , because they would not have it discovered : This deceit moved our blessed Saviour ( who knew what was in the harts of men , ) to fit his answeres many times , rather to the man then to the matter . 2. Some relie too much upon particular men , Oh if they had such a one they should do well , and mislike others , ( fitter perhaps to deale with them , as having more thorough knowledge of their estates , ) because they would have their disease rather covered then cured ; or if cured , yet with soft words , whereas no playster worketh better then that which causes smart . Some out of meere humorous fondnesse must have that which can hardly be got , or else nothing pleases them : David must needs have the waters of Bethlem when others were neerer hand : And oftentimes when men have not onely whom they desire , but such also who are fit and dexterous in dealing with a troubled spirit , yet their soules feele no comfort , because they make idols of men ; Whereas men at the best are but conduits of comfort , and such as God freely conueyeth comfort by , taking liberty oft to deny comfort by them , that so he may be acknowledged the God of all comfort . 3. Some delude themselves , by thinking it sufficient to have a few good words spoken to them , as if that could cure them ; not regarding to apprehend the same , and mingle it with faith , without which , good words lose their working , even as wholesome Physick in a dead stomack . Besides miscarriages in comforting ; times will often fall out in our lives , that we shall have none either to comfort us , or to be comforted by us , and then what will become of us unlesse we can comfort our selues ? Men must not thinke alwayes to live upon almes , but lay up something in store for themselves , and provide oyle for their owne lamps , and bee able to draw out something from the treasury of their owne hearts . We must not goe to the Surgeon for every scratch . No wise traveller but will have some refreshing waters about him . Againe , wee are often driven to retire home to our owne hearts , by uncharitable imputations of other men ; even friends sometimes become miserable comfortens : it was Iobs case , his friends had honest intentions to comfort him , but erred in their manner of dealing ; if he had found no more comfort by reflecting upon his owne sincerity , then he received from them , who laboured to take it from him , hee had beene doubly miserable . We are most privy to our owne intentions and aimes , whence comfort must bee fetched ; Let others speake what they can to us , if our owne hearts speake not with them , we shall receive no satisfaction . Sometimes it may fall out , that those which should unloose our spirits when they are bound up , mistake , the key ●…isses the right wards , and so we l●…e bound still . Opening of our estate to another is not good , but when it is necessary , and it is not necessary , when we can fetch supply from our owne store ; God would have us tender of our reputations , except in some speciall cases , wherein wee are to give glory to God by a free and full confession . Needlesse discovery of our selves to others , makes us feare the conscience of another man , as privie to that which we are ashamed hee should bee privy unto : and it is neither wisedome nor mercy , to put men upon the racke of confession , further then they can have no ease any other way , for by this meanes we raise in them a jealousie towards us , and oft without cause ; which weakneth and tainteth that love which should unite hearts in one . CAP. XV. Of flying to God in disquiets of soule . Eight observations out of the text . WHat if neither the speech of others to us , nor the rebuke of our owne hearts will quiet the soule ; Is there no other remedy left ? Yes , then looke up to God , the Father and fountaine of comfort , as David doth here ; For the more speciall meanes whereby he sought to recover himselfe , was by laying a charge upon his soule to trust in God ; for having let his soule runne out too much , hee begins to recollect himselfe againe ; and resigne up all to God. §. 1. But , how came David to have the command of his owne soule , so , as to take it off from griefe , and to place it upon God , could hee dispose of his owne heart himselfe ? The child of God hath something in him above a man , hee hath the Spirit of God to guide his spirit : this command of David to his soule was under the command of the Great Commander : God commands David to trust in him , and at the same time infuseth strength into his soule by thinking of Gods command , and trusting to Gods power , to command it selfe to trust in God : so that this command is not onely by authoritie , but by vertue likewise of Gods command : As the inferiour orbes move as they are moved by a higher ; So Davids spirit here , moves as it is moved by Gods Spirit , which inwardly spake to him to speake to himselfe . David in speaking thus to his owne soule , was , as every true Christian is , a Prophet , and an instructer to himselfe : It is but as if inferiour officers should charge in the name and power of the King. Gods children have a principle of life in them from the Spirit of God , by which they command themselves . To give charge belongs to a Superiour ; David had a double Superiour above him , his owne spirit as sanctified , and Gods Spirit guiding that . Our spirits are the Spirits agents , and the Holy Spirit is Gods agent , maintaining his right in us . As God hath made man a free agent , So he guides him , and preserves that free manner of working which is agreeable to mans nature . By this it appeares , that Davids moving of himselfe , did not hinder the Spirits moving of him , neither did the Spirits moving of him , hinder him from moving himselfe in a free manner ; for the Spirit of God moveth according to our principles , it openeth our understandings to see that it is best to trust in God ; It moveth so sweetly , as if it were an inbred principle , and all one with our owne spirits ; If wee should hold our will to move it selfe , and not to be moved by the Spirit , we should make a God of it , whose property is to move other things , and not to be moved by any . We are in some sort Lords over our owne speeches and actions , but yet , under a higher Lord. David was willing to trust in God , but God wrought that will in him : he first makes our will good , and then works by it . It is a sacrilegious liberty that will acknowledge no dependance upon God. Wee are wise in his wisedome , and strong in his strength , who saith , without me yee can doe nothing . Both the budde of a good desire , and the blossome of a good resolution , and the fruit of a good action , all comes from GOD. Indeed the understanding is ours whereby wee know what to doe , and the will is ours whereby wee make choice of what is best to be done ; but the light whereby wee know , and the guidance whereby wee choose , that is from a higher agent , which is ready to flow into us with present fresh supply , when by vertue of former strength wee put our selves forward in obedience to God. Let but David say to his soule being charged of God to trust , I charge thee my soule to trust in him , and hee findes a present strength inabling to it . Therefore we must both depend upon God as the first Mover , and withall set all the inferiour wheeles of our soules a going according as the Spirit of God ministers motion unto us . So shall wee bee free from selfe-confidence , and likewise from neglecting that order of working which God hath established . David hearkened what the Lord said , before he said any thing to himselfe , so should wee . Gods Commands tend to this , that wee should command our selves . God , and the Minister under God , bid us trust in him , but all is to no purpose till grace bee wrought in the soule , whereby it bids it selfe ; Our speaking to others doth no good , till they by entertaining what we say , speake the same to their owne soules . In this charge of David upon his owne soule , we may see diverse passages and priviledges of a gracious heart in trouble . §. 2. As , 1. That a Christian when hee is beaten out of all other comforts , yet hath a God to runne unto . A wicked man beaten out of earthly comforts , is as a naked man in a storme , and an unarmed-man in the field , or as a ship tossed in the Sea without an anchor , which presently dashes upon rockes , or falleth upon quicksands ; but a Christian when he is driven out of all comforts below , nay , when God seemes to bee angry with him , hee can appeale from God angry to God appeased , hee can wrastle and strive with God by Gods owne strength , fight with him with his own weapons , and plead with God by his owne arguments . What a happy estate is this ? who would not be a Christian , if it were but for this , to have something to relie on when all things else faile ? The confusion and unquietnesse which troubles raise in the soule , may drive it from resting in it selfe , but there can never be any true peace setled , untill it sees and resolves what to stay upon . §. 3. 2. We see here , that there is a sanctified use of all troubles to Gods children ; first they drive them out of themselves , and then draw them neerer to GOD. Crosses indeed of themselves estrange us more from God , but by an over-ruling worke of the spirit they bring 〈◊〉 neerer to him ; The soule of it selfe is ready to misgive , as if God had too many controversies with it , to shew any favour towards it ; and Sathan helped●… ; because hee knowes nothing can stand and prevaile against God , or a soule that relyeth on him , therefore hee labours to breed and encrease an everlasting divisi●… betwixt God and the soule ; but let not Christians muse so much upon their trouble , but see whether it carries them , whether it brings them neerer unto God , or not ; It is a never failing rule of discerning a man to be in the state of grace , when he findes every condition draw him neerer to God ; for thus it appeares that such love God , and are called of him , unto whom all things worke together for the best . §. 4. 3. Againe , hence wee see , that the spirit of God by these inward speeches doth awake the soule , and keepe it in a holy exercise , by stirring up the grace of faith to its proper function . It is not so much the having of grace , as grace in exercise , that p●…eserves the soule ; therefore wee should by this and the like meanes stirre up the grace of God in us , that so it may bee kept a working ●…nd in vigour and strength . It was Davids manner to awake himselfe , by bidding both heart and harpe to awake . It is the waking Christian ( that ha●…h his wit and his grace ready about him ) who is the safe Christian ; grace dormant without the exercise doth not secure us . It is almost all one ( in regard of present exigence ) for grace not to be and not to worke . The soule without action , is like an instrument not played upon , or like a ship alwayes in the Haven . Motion is a preservative of the purity of things . Even life it selfe is made more lively by action . The spirit of GOD whereby his children are led , is compared to things of the quickest and strongest actions , as fire and winde , &c. God himselfe is a pure act , alwayes in acting ; and every thing the nearer it comes to God , the more it hath its perfection in working . The happinesse of man consists chiefly in a gracious frame of spirit , and actions sutable sweetly issuing there-from : the very rest of heavenly bodies is in motion in their proper places . By this stirring up the grace of God in us , sparkles come to be flames , and all graces are kept bright . Troubles stirre up David , and David being stirred stirres up himselfe . §. 5. 4. We see likewise here a further use of Soliloquies or speeches to our own hearts ; when the soule by entring into it selfe sees it selfe put out of order , then it injoynes this duty of trusting in God upon it : if wee looke onely on our selves and not turne to God , the worke of the soule is imperfect : then the soule worketh as it should , when as by reflecting on it selfe , it gathers some profitable conclusion , and leaveth it selfe with God. David upon reflecting on himselfe found nothing but discouragement , but when he lookes upward to GOD , there hee findes rest . This is one end , why God suffers the soule to tire and beat it selfe , that finding no rest in it selfe , it might seeke to him . David yeelds not so much to his passion as that it should keepe him from God. Therefore let no man truly religious pretend ( for an excuse ) his temper or provoking occasions , &c. for grace doth raise the soule above nature ; Grace doth not only stop the soule in an evill way , but carries it to a contrary good , and raiseth it up to God. Though holy men be subject to like passions with others ( as it is said of Elias ) yet they are not so inthralled to them , as that they carry them wholly away from their God , but they heare a voice of the spirit within them , calling them backe againe to their former communion with God ; and so grace takes occasion , ( even from sinne ) to exercise it selfe . §. 6. 5. Observe further , that distrust is the cause of all disquiet : the soule suffers it selfe by something here below to be drawne away from God , but can finde no rest till it returne to him againe . As Noahs Dove had no place to set her foote upon , till it was received into the Arke from whence it came . And it is Gods mercy to us , that when we have let goe our hold of God , wee should finde nothing but trouble and unquietnesse in any thing else , that so we might remember from whence wee are fallen and returne home againe . That is a good trouble which frees us from the greatest trouble , and brings with it the most comfortable rest ; It is but an unquiet quiet , and a restlesse rest which is out of God. It is a deepe spirituall judgement for a man to finde too much rest in the creature : The soule that hath had a saving worke upon it , will be alwayes impatient untill it recovers its former sweetnesse in God : After Gods spirit hath once touched the soule , it will never be quiet untill it stands pointed God-ward . But conscience may object , upon any offence God is offended , and therefore not to be trusted . It is true , where faith is not above naturall conscience ; but a conscience sprinkled with the blood of Christ , is not scared from God by its infirmities and failiags , but as David here , is rather stirred up to runne unto God by his distemper ; and it had beene a greater sinne then his distemper not to have gone unto God. Those that have the spirit of sonnes in their hearts , runne not further from God after they have a little strayed from him , but though it be the nature of sinfull passions to breed griefe and shame , yet they will repaire to God againe , and their confidence overcomes their guilt ; So well are they acquainted with Gods gracious disposition . Yet we see here , David thinkes not of trusting in God , till first he had done justice upon his owne soule , in rebuking the unruly motions thereof ; Censure for sinne goeth before favour in pardoning sinne , or boldnesse to aske pardon of God ; those that love God must hate ill : If our consciences condemne us of allowing any sinne , we cannot have boldnesse with God who is ( light and can abide no darknesse and ) greater then our consciences . §. 7. 6. Moreover , hence wee see it is no easie thing to bring God and the heart together : David here as he often checkes his heart , so hee doth often charge his heart ; Doubts and troubles are still gathering upon him , and his faith still gathering upon them . As one striving to get the haven , is driven back by the waves , but recovering himselfe againe , gets forward still , and after often beating back , at length obtaines the wished haven , and then is at rest . So much adoe there is to bring the soule unto God , the harbour of true comfort . It were an easie thing to be a Christian , if Religion stood onely in a few outward works and duties , but to take the soule to taske , and to deale roundly with our owne hearts , and to let conscience have its full work , and to bring the soule into spirituall subjection unto God ; this is not so easie a matter , because the soule out of selfe-love is loath to enter into it selfe , least it should have other thoughts of it selfe then it would have ; David must bid his soule trust and trust , and trust againe before it will yeeld . One maine ground of this difficulty , is that contrariety which is in the soule by reason of contrary principles : The soule so farre as it is gracious commands , so farre as it is rebellious , resists ; which drew holy Austen to a kinde of astonishment ; The soule commands the body and it yeelds ( saith he ) it commands it selfe , and is resisted by it selfe ; it commands the hand to move and it moveth with such an unperceiveable quicknesse that you can discerne no distance betwixt the command and the motion : Whence comes this ? but because the soule perfectly wills not and perfectly injoynes not that which is good , and so farre forth as it fully wills not , so far it holds backe . There should bee no need of commanding the soule if it were perfect , for then it would bee of it selfe , what it now commandeth . If David had gotten his soule at perfect freedome at the first , hee needed not have repeated his charge so often upon it . But the soule naturally sinks downward , and therfore had need often to be wound up . §. 8. 7. Wee should therefore labour to bring our soules ( as David doth here ) to a firme and peremptory resolution , and not stand wavering and as it were equally ballanced betwixt God and other things ; but enforce our soules , we shall get little ground of infidelity else ; drive your soules therefore to this issue , either to rely upon God , or else to yeeld up it selfe to the present grievance ; if by yeelding it resolves to be miserable there 's an end , but if it desires rest , then let it resolve upon this onely way to trust in God ; and well may the soule so resolve , because in God there are grounds of quieting the soule , above all that may unsettle it ; In him there is both worth to satisfie , and strength to support the soule . The best way to maintaine inward peace , is to settle and fixe our thoughts upon that which will make us better till wee finde our hearts warmed and wrought upon thereby , and then ( as the Prophet speaks ) God will keepe us in peace , peace , that is , in perfect and abundant peace . This resolution stayed Iob , that though God should kill him yet hee resolved to trust in him ; Answerable to our resolution is our peace : the more resolution the more peace ; Irresolution of it selfe without any grievance is full of disquiet ; It is an unsafe thing alwayes to begin to live ; to bee alwayes cheapning and paltering with God : Come to this point once , Trust God I ought , therefore trust God I will , come what may or will. And it is good to renew our resolutions againe and againe : for every new resolution brings the soule closer to God , and gets further in him , and brings fresh strength from him ; which if wee neglect , our corruption joyning with outward hinderances will carry us further and further backward , and this will double yea multiply our trouble and griefe to recover our selves againe ; wee have both winde and tide against us : Wee are going up the hill , and therefore had need to arme our selves with resolution . Since the fall , the motion of the soule upward ( as of heavy bodies ) is violent , in regard of corruption which weighes it downeward , and therefore all enforcement is little enough ; Oppose therefore with David an invincible resolution , and then doubt not of prevailing ; If wee resolve in Gods power and not our owne , and bee strong in the Lord , and not in our selves , then it matters not what our troubles or temptations bee either from within , or without , for trust in God at length will triumph . Here is a great mercy , that when David had ( a little ) let goe his hold of God , yet God would not let goe his hold of him , but by a spirit of faith drawes him back againe to himselfe ; God turnes us unto him and then wee returne . Turne us againe ( saith the Psalmist ) cause thy face to shine upon us , and wee shall be saved . When the soule leaves God once , it loses its way , and it selfe ; and never returnes till God recalls it againe . If morall principles cherished and strengthened by good education , will enable the soule against vicious inclinations , so that though some influence of the heavens worke upon the aire , and the aire upon the spirits , and the spirits upon the humors , and these incline the temper , and that inclines the soule of a man such and such wayes , yet breeding in the refineder sort of civill persons , will much prevaile to draw them another way ? What then may wee thinke of this powerfull grace of faith which is altogether supernaturall ? Will not this carry the soule above all naturall inclinations whatsoever ( though strengthened by outward occasions ) if wee resolve to put it to it ? David was a King of other men but here hee shewes that hee was a King of himselfe ; What benefit is it ( for a man ) to bee Ruler over all the world , and yet remaine a slave to himselfe ? §. 9. 8. Againe , David here doth not onely resolve , but presently takes up his soule before it strayed too farre from God ; the further and the longer the soule wanders from God , the more it intangles it selfe and the thicker darknesse will cover the soule , yea the loather it is to come to God againe , being ashamed to looke God in the face after discontinuing of acquaintance with him ; Nay the stronger the league growes betwixt sinne and the soule , and the more there groweth a kinde of sutablenesse betwixt the soule and sinne ; Too long giving way to base thoughts and affections , discovers too much complacencie and liking of sinne . If we once give way , a little griefe will turne into bitter sorrow , and that into a setled pensivenesse and heavinesse of spirit ; feare will grow into astonishment , and discouragement into despaire ; If ever we meane to trust God , Why not now ? How many are taken away in their offers and essayes , before they have prepared their hearts to cleave unto God. The sooner wee give up our selves to the Lord , the sooner wee know upon what termes we stand , and the sooner wee provide for our best security , and have not our grounds of comfort to seeke when wee shall stand most in need of them . Time will salve up griefe in the meanest of men , Reason in those that will suffer themselves to bee ruled thereby , will cure ( or at least stay the fits of it ) sooner : but Faith if we stir it up , will give our soules no rest , untill it hath brought us to our true rest ( that is ) to God : therefore we should presse the heart forward to God presently that Satan make not the rent greater . Lastly , here we see , that though the soule be overborne by passion for a time , yet if grace hath once truely seasoned it , it will worke it selfe into freedome againe ; grace as oyle will bee above . The eye when any dust falls into it , is not more tender and unquiet , till it be wrought out againe , then a gracious soule is being once troubled : the spirit as a spring will bee cleansing of it selfe more and more . Whereas the heart of a carnall man , is like a standing poole , whatsoever is cast into it , there it rests ; trouble and disquietnesse in him are in their proper place ; It is proper for the Sea to rage and cast up dirt : God hath set it downe for an eternall rule , that vexation and sinne shall bee inseparable . Happinesse and rest were severed from sinne in heaven when the Angels fell , and in Paradise when Adam fell , and will remaine for ever separated , untill the breach be made up by faith in Christ. CAP. XVI . Of trust in God : grounds of it : specially his providence . BUt to come neerer to the unfolding of this trusting in God , which David useth here as a remedy against all distempers . Howsoever confidence and trust bee an affection of nature , yet by the spirits sanctifying and carrying it to the right object , it becomes a grace of wonderfull use . In the things of this life usually hee that hopes most is the most unwise man ; he being most deceived that hopes most , because he trusts in that which is uncertaine , and therefore deceitfull hope is counted but the dreame of a waking man. But in Religion it is farre otherwise , here , hope is the maine supporting grace of the soule , springing from faith in the promises of God. Trust and hope are often taken in the same sense , though a distinction betwixt them hath somtimes its use : faith lookes to the word promising , hope to the thing promised in the word , faith lookes to the authority of the promiser , hope ( especially ) to the goodnesse of the promise ; faith looks upon things as present , hope as to come hereafter . God as the first truth is that which faith relyes on , but God as the chiefe good , is that which hope rests on , trust or confidence is nothing else , but the strength of hope ; if the thing hoped for be deferred , then of necessity it ensorces waiting , and waiting is nothing else but hope and trust lengthened . Howsoever , there may be use of these and such like distinctions , yet usually they are taken promiscuously , especially in the old Testament . The nature and use of faith is set out by tearmes of staying , resting , leaning , rolling our selves upon God , &c. which come all to one , and therefore wee forbeare any further curious distinction . Now seeing trusting in God , is a remedy against all distempers , it is necessary that wee should bring the object and the act ( God and the Soule ) together ; for effecting of which , it is good to know something concerning God , and something concerning trust . God is onely the fit object of trust , hee hath all the properties of that which should be trusted on ; A man can bee in no condition wherein God is at a losse and cannot helpe him ; if comforts be wanting he can create comforts , not onely out of nothing , but out of discomforts ; He made the Whale that swallowed up Ionas , a meanes to bring him to the Shore : The Sea was a wall to the Israelites on both sides : The devouring flames were a great refreshing to the three children , in the fierie furnace ; That trouble which we think will swallow us up , may be a meanes to bring us to our haven ; So mighty is God in power , and so excellent in working . God then , and God onely is a fit foundation for the soule to build it selfe upon , for the firmer the foundation is , the stronger will the building be , therefore those that will build high must digge deepe : the higher the tree riseth , the deeper the root spreadeth and fastneth it selfe below . So it is in faith , if the foundation thereof be not firme , the soule cannot build it selfe strongly upon it ; Faith hath a double principle to build on , either a principle of being , or a principle of knowing , the principle of being is God himselfe , the principle of knowing is Gods word , whereby God commeth forth ( out of that hidden light which none can attaine unto ) and discovereth his meaning towards us for our good . This then must 1. be supposed for a ground , that there is a God , and that God is , ( that is ) hath a full and eternall being , and giveth a Being , and an order of Being , to all things else ; some things have onely a Being , some things life and being , some things sense , &c. and some things have a more excellent being including all the former , as the being of creatures indued with reason ; If God had a not being , nothing else could be ; In things subordinate one to another , take away the first , and you take away 〈◊〉 the rest : Therefore this proposition ( God is ) is the first truth of all , and if this were not , nothing else should be : as we see if the heavenly bodies doe not move , there is no motion here below . 2. In the divine nature or being , there is a subsisting of three persons , every one so set out unto us , as fitted for us to trust in : the Father as a Creator , the Sonne as a Redeemer , the Holy Ghost as a Comforter , and all this in reference to us : God in the first person hath decreed the great work of our salvation , and all things tending to the accomplishment of it : God in the second person hath exactly and fully answered that decree and plot , in the worke of our redemption ; God in the third person , discovers and applyes all unto us , and fits us for communion with the Father and the Sonne from whom he proceeds ; 3. GOD cannot be comfortably thought upon out of Christ our mediator in whom hee was reconciling the world to himselfe , as being a friend both to God and us , and therefore fit to bring God and the soule together , being a middle person in the trinity ; In Christ Gods nature becomes lovely to us , and ours to God : otherwise there is an utter enmity betwixt his pure and our impure nature : Christ hath made up the vaste gulfe betweene God and us ; there is nothing more terrible to thinke on , then an absolute God out of Christ. 4. Therefore for the better drawing of us to trust in God , we must conceive of him under the sweet relation of a Father ; Gods nature is Fatherly now unto us , and therefore lovely . 5. And for further strengthning our faith , it is needfull to consider what excellencies the Scripture giveth unto God , answerable to all our necessities ; what sweet Names God is pleased to be knowne unto us by sor our comfort , as a mercifull , gracious , long suffering God , &c. When Moses desired to see the glory of God , God thus manifested himself , in the way of goodnesse , I will m●… all my goodnesse passe before thee . Whatsoever is good in the creature , is first in God as in a fountaine and it is in God in a more emi●… manner and fuller measure . All grace and holinesse , all sweetnesse of affection , all power and wisdome , &c. as it is in him , so it is from him , and we come to conceive these properties to bee in God , 1. by feeling the comfort and power of them in our selves ; 2. by observing these things in their measure to be in the best of the creatures , whence wee arise to take notice of what grace and what love , what strength and wisdome &c. is in God , by the beames of these which we see in his creature , with adding in our thoughts fulnesse peculiar to God , and abstracting imperfections , incident to the creature ; for that is in God in the highest degree , the sparkles whereof is but in us . 6. Therefore it is fit that unto all other eminencies in God , wee should strengthen our faith by considering those glorious singularities , which are altogether incommunicable to the creature , and which gives strength to his other properties , as that God is not onely gracious and loving , powerfull , wise , &c. but that he is infinitely , 〈◊〉 , and unchangeably so . All which are comprised in and drawne from that one name Iehovah as being of himselfe , and giving a being to all things else , of nothing , and able when it pleaseth him to turne all things to nothing againe . As God is thus , so he makes it good by answerable actions and dealing towards us , by his continuall providence ; the consideration whereof is a great stay to our faith , for by this providence God makes use of all his former excellencies for his peoples good ; for the more comfortable apprehension of which , it is good to know that Gods providence is extended as farre as his creation . Every creature ( in every element and place whatsoever ) receiveth a powerfull influence from God , who doth what pleaseth him , both in heaven , and earth , in the sea , and all places ; But we must know , God doth not put things into a frame , and then leave them to their owne motion , as wee doe clocks , after wee have once set them right , and ships after wee have once built them , commit them to winde and waves ; but as hee made all things , and knowes all things , so ( by a continued kind of creation ) he preserves all things in their being and working , and governes them to their ends : Hee is the first mover that sets all the wheeles of the creature a working : One wheele may move another , but all are moved by the first . If God moves not , the clock of the creature stands . If God should not uphold things , they would presently fall ( to nothing ) from whence they came . If God should not guide things , Sathans malice , and mans weaknesse , would soone bring all to a confusion . If God did not rule the great family of the world , all would breake and fall to pieces , whereas the wise providence of God , keepeth every thing on its right hinges . All things stand in obedience to this providence of God , and nothing can withdraw it selfe from under it ; If the creature withdraw it selfe from one order of providence , it falls into another ; If man ( the most unruly and disordered creature of all ) withdraw himselfe from Gods gracious government of him to happinesse , hee will soone fall under Gods just government of him to deserved misery ; If hee shakes off Gods sweet yoake , he puts himselfe under Sathans heavy yoake , who ( as Gods executioner ) hardens him to destruction ; and so whiles hee rushes against Gods will , he fulfils it . And whilst he will not willingly doe Gods will , Gods will is done upon him against his will. The most casuall things fall under providence , yea ( the most disordered thing in the world , ( sinne ) and ( of sins the most horrible that ever the Sunne beheld ) the crucifying of the Lord of life , was guided by a hand of providence to the greatest good . For that which is ca suall in regard of a second cause , is not so in regard of the first , whose providence is most cleerely seene in casuall events that fall out by accident , for in these the effect cannot be ascribed to the next cause , God is said to kill him , who was unwarily slaine by the falling of an axe or some instrument of death . And though man hath a freedome in working , and ( of all men ) the Hearts of Kings are most free , yet even these are guided by an over ruling power , as the rivers of water are carryed in their channels , whither skilfull men list to derive them . For setling of our faith the more , God taketh liberty in using weake meanes to great purposes , and setteth aside more likely and able meanes , yea sometimes he altogether disableth the greatest meanes , and worketh often by no meanes at all . It is not from want of power in God , but from abundance & multiplying of his goodnesse , that hee useth any means at all : there is nothing that he doth by meanes , but hee is able to doe without meanes . Nay , God often bringeth his will to passe by crossing the course and stream of meanes , to shew his own soveraignty , and to exercise our dependance ; and maketh his very enemies , the accomplishers of his owne will , and so , to bring about that which they oppose most . Hence it is that we beleeve under hope against hope . But wee must know , Gods manner of guiding things is without prejudice of the proper working of the things themselves ; hee guideth them sweetly according to the instincts hee hath put into them ; for , 1. He furnishes creatures with a vertue and power to worke , and likewise with a manner of working sutable to their owne nature , as it is proper for a man ( when he workes ) to worke with freedome , and other creatures by naturall instinct , &c. 2. God maintaineth both the power and manner of working , and perfecteth and accomplisheth the same by acting of it , being neerer to us in all wee doe , then we are to our selves . 3. He applies and stirres up our abilities and actions , to this or that particular as he seeth best . 4. Hee suspends or removes the hinderances of all actions , and so powerfully , wisely , and sweetly orders them to his owne ends . When any evill is intended , God either puts bars and letts to the execution of it , or else limiteth and boundeth the same both in regard of time and measure , so that our enemies either shall not doe the evill at all , or else not so long a time , or not in such a height of mischiefe , as their malice would cary them to : The rod of the wicked may light upon the backe of the righteous , but it shall not rest there . God knowes how to take our enemies off , sometimes by changing , or stopping their wills , by offering considerations of some good or ill , danger or profit to them ; sometimes by taking away , and weakning all their strength , or else by opposing an equall or greater strength against it . All the strength our enemies have rests in God ; who if hee denies concourse and influence , the arme of their power , ( as Ieroboams when he stretcht it out against the Prophet ) shrinkes up presently . God is not onely the cause of things and actions , but the cause likewise of the cessation of them , why they fall not out at all . God is the cause why things are not as well as why they are ; The cause why men favour us not , or ( when they doe favour us ) want present wisdome and ability to help us , is from Gods withdrawing the concurrence of his light and strength from them . If a skilfull Physitian doth us no good , it is because it pleaseth God to hide the right way of curing at that time from him . Which should move us to see God in all that befalls us , who hath sufficient reason , as to doe what he doth , so not to doe what hee doth not , to hinder , as well as to give way . The God of spirits hath an influence into the spirits of men , into the principles and springs of all actions ; Otherwise he could not so certainely foretell things to come . God had a worke in Absaloms heart in that he refused the best counsell ; there is nothing independant of him , who is the mover of all things , and himselfe unmoveable . Nothing so high , that is above his providence ; Nothing so low , that is beneath it ; Nothing so large , but is bounded by it ; Nothing so confused , but God can order it ; Nothing so bad , but he can draw good out of it . Nothing so wisely plotted , but God can disappoint it , as Achitophells counsell ; Nothing so simply and unpolitiquely caried , but hee can give a prevailing issue unto it : Nothing so freely caried , in regard of the next cause , but God can make it necessary in regard of the event : Nothing so naturall , but he can suspend in regard of operation , as heavy bodies from sinking , fire from burning , &c. It cannot but bring strong security to the soule , to know that in all variety of changes , and intercourse of good and bad events , God and Our God , hath such a disposing hand . Whatsoever befalls us , all serves to bring Gods electing love , and our glorification together . Gods providence serveth his purpose to save us . All sufferings , all blessings , all ordinanoes , all graces , all common gifts , nay our very falls , yea Sathan himselfe , with all his instruments , as over-mastered , and ruled by God , have this injunction upon them , to further Gods good intendment to us , and a prohibition to doe us no harme . Augustus taxed the world for civill ends , but Gods providence used this as a meanes for Christ to bee borne at Bethieem . Ahashueresh could not sleepe , and thereupon calls for the Chronicles , the reading of which occasioned the Iewes delivery . God oft disposeth little occasions , to great purposes . And by those very wayes whereby proud men have gone about to withstand Gods counsells , they have fulfilled them , as we see in the story of Ioseph and Moses , in the thing wherein they dealt proudly , He was above them . CAP. XVII . Of Graces to be exercised in respect of divine Providence . VVEE are under a providence that is above our own ; which should bee a ground unto us , of exercising those graces that tend to settle the soule in all events . As , 1. Hence to lay our hand upon our mouthes , and command the soule an holy silence , not daring to yeeld to the least rising of our hearts against God. I was dumbe , and opened not my mouth , because thou didst it , saith David . Thus Aaron when hee had lost his two sonnes , both at once , and that by fire , and by fire from heaven , which caried an evidence of Gods great displeasure with it , yet held his peace . In this silence and hope is our strength . Flesh and blood is proane to expostulate with God , and to question his dealing , as we see in Gedeon , Ieremie , Asaph , Habacuck , and others . If the Lord be with us , why then is all this befallen us ? but after some strugling betweene the flesh and the spirit the conclusion will be , yet howsoever matters goe , God is good to Israel . Where a fearefull spirit , and a melancholy temper , a weake judgement , and a scrupulous and raw conscience meete in one , there Sathan and his , together with mens owne hearts , which like Sophisters are continually cavilling against themselves , breed much disquiet , and makes the life uncomfortable . Such therefore should have a speciall care as to grow in knowledge , so to sticke close to sure and certaine grounds , and bring their consciences to the rule . Darknesse causeth feares . The more light , the more confidence . When we yeeld up our selves to God , we should resolve upon quietnesse , and if the heart stirres , presently use this check of David , Why art thou disquieted ? Gods wayes seeme oft to us full of contradictions , because his course is to bring things to passe by contrary meanes . There is a mystery not onely in Gods decree concerning mans eternal estate , but likewise in his providence , as why he should deale unequally with men , otherwise equall . His judgements are a great depth , which we cannot fadome , but they will swallow up our thoughts and understandings . God oft wraps himselfe in a cloude , and will not be seene till afterward . Where we cannot trace him , wee ought with S. Paul to admire and adore him . When we are in heaven , it will be one part of our happinesse , to see the harmony of those things , that seeme now confused unto us . All Gods dealings will appeare beautifull in their due seasons , though we for the present see not the contiguity and linking together of one thing with another . 2. Hence likewise proceeds a holy resigning of our selves to God , who doth all things according to the counsell of his owne will. His will is a wise will , it is guided by counsell , a soveraigne prevailing will. The onely way to have our will , is to bring it to Gods will. If we could delight in him , wee should have our hearts desire . Thus David yeeldes up himselfe unto God ; Here I am , let the Lord deale with me as seemeth good unto him . And thus Elie when God foretold by Samuel the ruine of his house , quiets himselfe , It is the Lord , let him doe what seemeth him good . Thus our blessed Saviour stayes himselfe , Not my will , but thy will be done . And thus the people of God , when Paul was resolved to goe to Ierusalem , submitted , saying , The will of the Lord be done ; a speech fit to proceed out of the heart and mouth of a Christian. Wee may desire and long after a change of our condition , when wee looke upon the greevance it selfe , but yet rembember still that it be with reservation , when wee looke upon the will of God , as How long Lord , holy and true , &c. Out of inferiour reasons wee may with our Saviour desire a removall of the cup , but when wee looke to the supreame reason of reasons , the will of God , here we must stoop , and kisse the rod. Thus humbling our selves under his mighty hand , which by murmuring and fretting we may make more heavy , but not take off , still adding new guilt and pulling on new judgements . 3. The way patiently to suffer Gods will , is to inure our selves first to doe it . Passive obedience springs from active . He that endures any thing , will endure it quietly , when hee knowes it is the will of God , and considers that what ever befalls him , comes from his good pleasure . Those that have not inured themselves to the yoke of obedience , will never endure the yoke of suffering , they fume and rage as a wilde Bull in a net , as the Prophet speakes . It is worth the confidering , to see two men of equall parts under the same crosse , how quietly and calmely the one that establish eth his soule on Christ , will beare his afflictions , wheréas the other rageth as a foole , and is more beaten . Nothing should displease us , that pleaseth God ; neither should any thing be pleasing to us , that displeaseth him . This conformity is the ground of com for t . Our owne will takes away God , as much as in it lyes . If we acknowledge God in all our wayes , he will direct our pathes , and leade us the way that we should goe . The quarrell betwixt God and us is taken up , when his will , and our will are one ; when wee have sacrificed our selves , and our wills unto God ; when , as he is highest in himselfe , so his will hath the highest place in our hearts . Wee finde by experience , that when our wills are so subdued , that wee delight to doe , what God would have us doe , and to be what God would have us be , that then sweet peace presently riseth to the soule . When wee can say , Lord , if thou wilt have me poore and disgraced , I am content to be so . If thou wilt have me serve thee in this condition I am in , I will gladly doe so . It is enough to mee that thou wouldst have it so . I desire to yeeld readily , humbly , and cheerefully , to thy disposing providence . Thus a godly man sayes Amen , to Gods Amen , and puts his fiat and placet to Gods. As the Sea turnes all rivers into its own rellish ; so he turnes all to his owne spirit , and makes whatsoever befalls him , an exercise of some vertue . A Heathen could say , that calamities did rule over men , but a wise man hath a spirit over-ruling allcalamities , much more a Christian . For a man to be in this estate , is to enjoy heavē in the world under heaven ; Gods Kingdome comes where his will●… thus done and suffered . None feele more sweet experience of Gods providence , then those that are most resolute in their obedience . After we have given glory to God in relying upon his wisdome , power , and truth , wee shall finde him imploying these for o●… direction , assistance , and bringing aboue of things to o●…r desired issue , yea above what ever wee looked for , or thought of . In all cases that fall out , or that wee can put to our selves , as in case of extremity , opposition , strange accidents , desertion and damps of spirit , &c. here we may take Sanctuary , that we are in covenant with him , who sits at the sterne and rules all , and hath committed the government of all things to his Sonne , our Brother , our Ioseph , the second person in heaven . Wee may bee sure no hurt shall befall us , that he can hinder ; and what cannot hee hinder that hath the ●…yes of hell and of death ? unto whom ●…e are so neere , that he caries our names in his breast , and on his shoulders , as the ●…igh Priests did those of the twelve Tribes . Though his Church seemes a ●…iddow neglected , yet he will make the world know , that shee hath a Husband will right her in his good time . But it may be demanded , what course is to be taken , for guidance of our lives in particular actions , wherein doubts may arise , what is most agreeable to the will of God. 1. We must not put all carelesly upon a providence , but first consider what is our part , and so farre as God prevents us with light , and affords us helpes and meanes , we must not be failing in our duty . Wee should neither out-runne , nor bee wanting to providence . But in perplexed cases , where the reasons on both sides seeme to bee equally ballanced , see whether part makes more for the maine end the glory of God , the service of others , and advancement of our owne spirituall good . Some things are so cleare and even , that there is not a best betweene them , but one may be done as well as the other , as when two wayes equally tend to one and the same place . 2. Wee are not our owns , and therefore must not set up our selves . Wee must not consult with flesh and blood either in our selves or others , for selfe-love will deprave all our actions , by setting before us corrupt ends . It considers not what is best , but what is safest . By-respects sway the ballance the wrong way . 3. When things are cleare , and God will is manifest , further deliberation is dangerous , and for the most part argues a false heart , as we see in Balaam , who though he knew Gods minde , yet would bee still consulting , till God in judgement gave him up to what his covetous heart led him unto . A man is not fit to deliberate , till his heart be purged of false aymes , for else God will give him up to the darknesse of his owne spirit , and he will bee alwayes warping unfit for any byas . Where the aymes are good , there God delighteth to reveale his good pleasure . Such a soule is levell and suitable to any good counsell , that shall bee given ; and prepared to entertaine it . In what measure any last is favoured , in that measure the soule is darkned . Even wise Solomon , whilest he gave way to his lust , had like to have lost his wisdome . We must looke to our place wherein God hath set us ; if we be in subjection to others , their authority ought to sway with us . Neither is it the calling of those that are subjects , to enquire over-curiously into the mysteries of government , for that , both in peace and war breeds much disturbance , and would trouble all designes . The lawes under which we live , are particular determinations of the law of God in some duties of the second table . For example ; The Law of God sayes , Exact no more then what is thy due . But what in particular is thy due , and what another mans , the lawes of men determine , and therefore ought to be a rule unto us so farre as they reach ; though it be too narrow a rule to be good only so farre as mans law guides unto . Yet law being the joynt reason and consent of many men for publique good , hath an use for guidance of all actions that fall under the same . Where it dashes not against Gods law , what is agreeable to law , is agreeable to conscience . The law of God in the due enlargement of it , to the least beginning and occasions is exceeding broad , and allowes of whatsoever stands with the light of reason , or the bonds of humanity , civility , &c. and whatsoever is against these , is so farre against Gods law . So that higher rules be looked to in the first place , there is nothing lovely , or praise-worthy among men , but ought to be seriously thought on . Nature of it selfe is wilde and untamed , and impatient of the yoke ; but as beasts that cannot endure the yoke at first , after they are enured a while unto it , beare it willingly , & cary their work more easily by it : So the yoke of obedience , makes the life regular and quiet . The meeting of authority , and obedience together , maintaines the order and peace of the world . So of that Question . Though blindfold obedience , such as our Adversaries would have , be such as will never stand with sound peace of conscience , which alwayes lookes to have light to direct it ; ( for else a blinde conscience would breed blinde feares ) yet in such doubtfull cases wherein we cannot winde out our selves , we ought to light our candles at others , whom we have cause to thinke by their place and parts should see further then wee . In matters of outward estate , wee will have men skilfull , of our counsell ; and Christians would finde more sound peace , if they would advise with their godly and learned Pastors and friends . Where there is not a direct word , there is place for the counsell of a prudent man. And it is a happinesse for them whose businesse is much , and parts not large , to have the benefit of those that can give ayme , and see further then themselves . The meanest Christian understands his owne way , and knowes how to doe things with better advantage to his soule , then a gracelesse though learned man ; yet is still glad of further discovery . In counsell there is peace , the thoughts being thus established . When wee have advised and served Gods providence in the use of meanes , then if it fall out otherwise then wee looke for , wee may confidently conclude , that God would not have it so , otherwise to our griefe we may say , it was the fruit of our owne rashnesse . Where we have cause to thinke that wee have used better meanes in the search of grounds , and are more free from partiall affections then others , there we may use our owne advise more safely . Otherwise what wee doe by consent from others , is more secure and lesse offensive , as being more countenanced . In advice with others , it is not sufficient to be generally wise , but experienced and knowing in that wee aske , which is an honour to Gods gifts where we finde them in any kinde . When we set about things in passion , we work not as men or Christians , but in a bestiall manner . The more passion , the lesse discretion ; because passion hinders the sight of what is to be done . It clouds the soule , and puts it on to action without advisement . Where passions are subdued , and the soule purged and cleared , there is nothing to hinder the impression of Gods spirit ; the soule is fitted as a cleane glasse to receive light from above . And that is the reason why mortified men are fittest to advise with in the particular cases incident to a Christian life . After all advise , extract what is fittest , and what our spirits do most bend unto : For in things that concerne our selves , God affords a light to discerne out of what is spoken , what best suteth us . And every man is to follow most what his owne conscience , ( after information ) dictates unto him ; because conscience is Gods deputy in us , and under God most to bee regarded , and whosoever sinnes against it , in his own construction sinnes against God. God vouchsafeth every Christian in some degree , the grace of spirituall prudence , whereby they are enabled to discerne what is fittest to be done in things that fall within their compasse . It is good to observe the particular becks of providence , how things joyne and meete together : fit occasions and suting of things are intimations of Gods will. Providence hath a language , which is well understood by those that have a familiar acquaintance with Gods dealing ; they see a traine of providence , leading one way more then to another . Take especiall heed of not grieving the Spirit , when he offers to bee our guide , by studying evasions , and wishing the case were otherwise . This is to be Law-givers to our selves , thinking that we are wiser than God. The use of discretion is not to direct us about the end , whether wee should doe well or ill , ( for a single heart alwayes aymes at good : ) but when we resolve upon doing well , and yet doubt of the manner how to performe it : discretion lookes not so much to what is lawfull , ( for that is taken for granted , ) but what is most expedient . A discreet man lookes not to what is best , so much as what is fittest , in such and such respects , by eying circumstances , which if they sort not , doe vary the nature of the thing it selfe . And because it is not in man to know his owne wayes , we should looke up unto Christ , the great Councellour of his Church , to vouchsafe the spirit of counsell and direction to us : that may make our way plaine before us , by suggesting unto us , this is the way , walke in it . Wee owe God this respect , to depend upon him for direction in the particular passages of our lives , in regard that hee is our Soveraigne , and his will is the rule , and we are to be accountable to him , as our Iudge . It is God onely that can see through businesses , and all helps and lets that stand about , After we have rolled our selves upon God , wee should immediately take that course he enclines our hearts unto , without further distracting feare . Otherwise it is a signe wee commit not our way unto him , when we do not quietly trust him , but remain stil as thoughtfull , as if wee did not trust him . After prayer and trust followes the peace of God , and a heart void of further dividing care . Wee should therefore presently question our hearts , for questioning his care , and not regard what feare will be ready to suggest , for that is apt to raise conclusions against our selves , out of selfe-conceited grounds , whereby wee usurpe upon GOD , and wrong our selves . It was a good resolution of the three young men in Daniel , We are not carefull to answer thee O King. We know our duty , let God doe with us as hee pleaseth . If Abraham had hearkened to the voice of nature , hee would never have resolved to sacrifice Isaack , but because he cast himselfe upon Gods providing , God in the Mount provided a Ramme in stead of his Sonne . CHAP. XVIII . Other grounds of trusting in God : namely the Promises . And twelve directions about the same . § 1. BUt for the better setling of our trust in God , a further discovery is necessary then of the nature and providence of God ; for though the nature of God be written in the book of the Creatures in so great letters , as hee that runs may reade ; and though the providence of God appeares in the order and use of things ; yet there is another booke whereby to know the will of God towards us , and our duty towards him : We must therefore have a knowledge of the promises of God , as well as of his providence ; for though God hath discovered himselfe most graciously in Christ unto us , yet had we not a word of promise , wee could not have the boldnesse to build upon Christ himselfe ; therefore from the same grounds ( that there is a God ) there must be a revealing of the will of God , for else we can never have any firme trust in him further then hee offers himselfe to be trusted ; Therefore hath God opened his heart to us in his word , and reached out so many sweet promises for us to lay hold on , and stooped so low , ( by gracious condescending mixed with authority ) as to enter into a covenant with us to perform all things for our good : for Promises are ( as it were ) the stay of the soule in an imperfect condition , and so is faith in them , untill all promises shall end in performance , and faith in sight , and hope in possession . Now these promises are 1. for their spring from whence they proceed , fre●… ing agements of God ; for if hee had not bound himselfe , who could ? and 2. they are for their value pretious , and 3. for their extent large , even of all things that conduce to happinesse ; and 4. for their vertue quickning and strengthning the soule , as comming from the love of God , and conveying that love unto us by his Spirit in the best fruits thereof : and 5. for their certainty , they are as sure as the Love of God in Christ is , upon which they are founded , and from which nothing can separate us . For all promises are either Christ himselfe , ( the promised seed ) or else they are of good things made to us in him and for him , and accomplished for his sake ; they are all made first to him as heire of the promise , as Angell of the covenant , as head of his body , and as our Elder brother , &c. for promises being the fruits of Gods love , and Gods love being founded first on Christ , it must needs follow that all the promises are both made , and made good to us in and through him , who is yesterday and to day , and for ever the same . That wee should not call Gods love into question , he not onely gives us his word , but a binding word his promise , and not only a naked promise , but hath entred into Covenant with us , founded upon full satisfaction by the blood of Christ , and unto this Covenant sealed by the blood of the Lord JESUS , he hath added the seales of Sacraments , and unto this he hath added his oath , that there might be no place left of doubting to the distrustfull heart of man ; there is no way of securing promises amongst men , but God hath taken the same to himselfe , and all to this end , that we might not onely know his mind towards us , but be fully perswaded of it , that as verily as he lives , he will make good what ever he hath promised for the comfort of his Children . What greater assurance can there be , then for Being it●…o ●…o lay his being to pawne ? and for life it selfe to lay life to pawne , and all to comfort a poore soule ? The boundlesse and restlesse desire of mans spirit will never bee stayed without some discovery of the chiefe good , and the way to attaine the same : men would have beene in darknesse about their finall condition , and the way to please God and to pacifie and purge their consciences , had not the word of God set downe the spring and cause of all evill , together with the cure of it , and directed us how to have communion with God , and to raise our selves above all the evill which wee meet withall betwixt us and happines , and to make us every way wise to salvation . Hence it is that the Psalmist preferres the manifestation of God by his ●…d , before the manifestation of him , in his most glorious works . And thus wee see the necessity of a double principle for faith to rely on , 1. God , and 2. the word of God revealing his will unto us , and directing us to make use of all his Attributes , Relations , and providence for our good ; and this ●…rd hath its strength from him who gives a being and an accomplishment unto it ; for words are as the authority of him that uttereth them is ; When wee looke upon a Grant in the word of a King , it stayes our mindes , because wee know he is able to make it good ; and why should it not satisfie our soules to looke upon promises in the word of a God ? whose words , as they come from his truth and expresse his goodnesse , so they are all made good by his power and wisedome . By the bare word of God it is that the heavens continue , and the earth ( without any other foundation ) hangs in the mids of the world ; therefore well may the soule stay it selfe on that , even when it hath nothing else in sight to relye upon ; By his word it is that the covenant of day and night , and the preservation of the world from any further overflowing of waters continueth ; which if it should fayle , yet his covenant with his people shall abide firme for ever , though the whole frame of nature were dissolved . When we have thus gotten a fit foundation for the soule to lay it selfe upon , Our next care must be ( by Trusting ) to build on the same ; All our misery 's either in having a false foundation , or else in loose building upon a true ; therefore having so strong a ground as Gods Nature , his providence , his promise , &c. to build upon , the only way for establishing our soules is ( by trust ) to rely firmly on him . Now the reason why Trust is so much required , is because 1. it emptyeth the soule , and 2. by emptying enlargeth it , and 3. seasoneth and fitteth the soule to joyne with so gracious an object , and 4. filleth it by carrying it out of it selfe unto God , who presently ( so soone as he is trusted in ) conveyes himselfe and his goodnesse to the soule ; and thus we come to have the comfort , and God the glory of all his excellencies . Thus salvation comes to be sure unto us , whilest faith looking to the promises ( and to God freely offering grace therein ) resigns up it selfe to God , making no further question from any unworthinesse of its owne . And thus wee returne to God by cleaving to him , from whom we fell by distrust , living under a new covenant meerely of grace ; And no grace fitter then that which gives all to Christ , considering the fountaine of all our good is ( out of our selves ) in him , it being safest for us ( who were so ill husbands at the first ) that it should be so , therefore it is fit we should have use of such a grace that will carry us out of our selves to the spring head . The way then whereby faith quieteth the soule , is , by raising it above all discontentments and stormes here below , and pitching it upon God , thereby uniting it to him , whence it drawes vertue to oppose and bring under whatsoever troubles its peace . For the soule is made for God , and never findes rest till , it returns to him againe ; when God and the soule meet , there will follow contentment ; God ( simply considered ) is not all our happynesse , but God as trusted in ; and Christ as wee are made one with him ; The soule cannot so much as touch the hemme of Christs garment , but it shall finde vertue comming from him to sanctifie and settle it ; God in Christ is full of all that is good ; when the soule is emptyed , inlarged and opened by faith to receive goodnesse offered , there must needs follow sweet satisfaction . §. 2. For the better strengthning of our trust , it is not sufficient that we trust in God and his truth revealed , but we must doe it by light and strength from him : Many beleeve in the truth by humane arguments , but no arguments will convince the soule but such as are fetched from the inward nature , and powerfull worke of truth it selfe ; No man can know God , but by God ; None can know the Sunne , but by its owne light ; None can know the truth of God ( so as to build upon it ) but by the truth it self and the Spirit revealing it by its owne light to the soule ; that soule which hath felt the power of truth in casting it downe , and raising it up againe , will easily be brought to rest upon it ; It is neither education , nor the authority of others that professe the same truth , or that we have been so taught by men of great parts , &c. will settle the heart , untill we finde an inward power and authority in the truth it selfe shining in our hearts by its owne beames ; hence comes unsetlednesse in time of troubles , because we have not a spirituall discerning of spiritual things . Supernaturall truths must have a supernaturall power to apprehend them , therefore God createth a spirituall eye and hand of the soule which is faith . In those that are truely converted , all saving truths are transcribed out of the Scripture into their hearts , they are taught of God ; So as they finde all truths both concerning the sinfull estate , and the gracious and happy estate of man in themselves ; they cary a divinity in them and about them , so as from a saving feeling they can speake of conversion , of sin , of grace , and the comforts of the spirit , &c. and from this acquaintance are ready to yeeld and give up themselves to truth revealed and to God speaking by it . Trust is never sound but upon a spirituall conviction of the truth and goodnesse we rely upon , for the effecting of which the Spirit of God must likewise subdue the rebellion and ma●…e of our will , that so it may be sutable and levell to divine things , and rellish them as they are ; wee must apprehend the love of God and the fruits of it as better then life it selfe , and then choosing and cleaving to the same will soone follow ; for as there is a fitnesse in divine truths to all the necessities of the soule , so the Soule must be fitted by them to savour and apply them to it selfe ; and then from an harmony between the soule and that which it applyes it selfe unto , there will follow not onely peace in the soule , but joy and delight surpassing any contentment in the world besides . As there is in God to satisfie the whole soule , so trust caries the whole soule to God ; this makes trust not so easie a matter , because there must bee an exercise of every faculty of the soule or else our trust is imperfect and lame ; there must be a knowledge of him whom we trust , and why we trust , an affiance and love , &c. Onely they that know God will trust in him ; not that knowledge alone is sufficient , but because the sweetnesse of Gods love is let into the soule thereby , which draweth the whole soule to him ; Wee are bidden to trust perfectly in God ; therefore seeing wee have a God so full of perfection to trust in ; we should labour to trust perfectly in him . And it is good for the exercise of trust to put cases to our selves of things that probably may fall out , and then returne to our soules to search what strength we have if such things should come to passe ; thus David puts cases ; perfect faith dares put the hardest cases to its soule , and then set God against all that may befall it . Againe , labour to fit the promise to every condition thou art in ; there is no condition but hath a promise sutable , therefore no condition but wherein God may bee trusted , because his truth and goodnesse is alwayes the same ; And in the promise , looke both to the good promised , and to the faithfulnesse and love of the promiser ; It is not good to looke upon the difficulty of the thing wee have a promise against , but who promiseth it , and for whose sake , and so see all good things in Christ made over to us . We should labour likewise for a single heart to trust in God onely ; there is no readier way to fall then to trust equally to two stayes , whereof one is rotten , and the other sound ; therefore as in point of doctrine wee are to relie upon Christ onely , and to make the Scriptures our rule onely ; So in life and conversation , what ever wee make use of , yet we should enjoy and relye upon God onely ; for either God is trusted alone or not at all , those that trust to other things with God , trust not him but upon pretence to cary their double mindes with lesse check . Againe , labour that thy soule may answer all the Relations wherein it stands to God , by eleaving to him 1. as a Father by trusting on his care , 2. as a teacher , by following his direction , 3. as a Creator by dependance on him , 4. as a husband by inseparable affection of love to him , 5. as a Lord by obedience , &c. And then we may with comfort expect whatsoever good these Relations can yeeld : All which , God regarding more our wants , and weaknesses , then his owne greatnesse , hath taken upon him . Shall these Relations yeeld comfort from the creature , and not from God himselfe , in whom they are in their highest perfection ? Shall God make other fathers and husbands faithfull , and not be faithfull Himselfe ? All our comfort depends upon labouring to make these Relations good to our soules . And as we must wholly and only trust in God , so likewise we must trust him in all conditions and times , for all things that we stand in need of , untill that time comes , wherein wee shall stand in need of nothing : for as the same care of God moved him to save us , and to preserve us in the world till we be put in possession of salvation ; So the same faith relyes upon God for heaven and all necessary provision till wee come thither ; It is the office of Faith to quiet our soules in all the necessities of this life , and we have continuall use of trusting while wee are here : For even when we have things , yet God still keepes the blessing of them in his own hands , to hold us in a continuall dependance upon him : God traines us up this way , by exercising our trust in lesser matters , to fit us for greater ; thus it pleaseth God to keepe us in a depending condition , untill he see his owne ●…me ; but so good is God that as he intends to give us what wee wait for , so will he give us the grace and spirit of faith , to sustaine our soules in waiting till we enjoy the same . The unrulinesse of a naturall spirit is never discovered more , then when God deferres , therefore we should labour the more not to withdraw our attendance from God. Further we must know that the condition of a Christian in this life , is not to see what he trusts God for , ( hee lives by faith and not by sight ) and yet that there is such a vertue in faith , which makes evident and present things to come and unseene : Because God where he gives an eye of faith , gives also a glasse of the word to see things in , and by seeing of them in the truth and power of him that promiseth , they become present , not only to the understāding to apprehēd thē , but to the will to rest upō thē , & to the affections to joy in thē : It is the nature of faith to work , whēit seethnothing , and oftentimes best of all then , because God shewes himself more clearly in his power , wisdome , & goodness , at such times ; and so his glory shines most , and faith hath nothing else to looke upon then , whereupon it gathers all the forces of the soule together , to fasten upon God. It should therefore be the chiefe care of a Christian to strengthen his faith , that so it may answer Gods maner of dealing with him in the worst times ; for God usually ( 1. that he might perfectly mortifie our confidence in the creature , and 2. that he might the more indeere his favours and make them fres●… and new unto us , and 3. that the glory of deliverance may bee entirely hi●… , without the creatures sharing with him ; and 4. that our faith and obedience may be tryed to the uttermost , and discovered ) suffers his children to fall into great extremities before he will reach forth his hand to help them , as in Iobs case , &c. Therefore Christians should much labour their hearts to trust in God in the deepest extremities that may be fall them , even when no light of comfort appeares either from within , or without , yea , then ( especially ) when all other comforts faile ; despaire is oft the ground of hope ; when the darknesse of the night is thickest , then the morning begins to dawne ; that which ( to a man unacquainted with Gods dealings ) is a ground of utter despaire , the same ( to a mā acquainted with the waies of God ) is a rise of exceeding comfort ; for infinite power , & goodnes can never be at a loss , neither can faith which looks to that ever be at a stand , whence it is that both God and Faith worke best alone ; In a hopelesse estate a Christiā will see some doore of hope opened , 1. because God shewes himself neerest to us , when we stand most in need of him ; help Lord , for vain is the help of man : God is never more seen then in the Mount ; He knowes our soules best , & our souls know him best in adversity ; thē heis most wōderful in his Saints . 2 because our praiers thē are ( strōg cryes ) fervent and frequent ; God is sure to heare of us at such a time , which pleaseth him well , as delighting to heare the voice of his Beloved . For our better incouragement in these sad times , and to helpe our trust in God the more , we should often call to minde the former experiences , which either our selves or others have had of Gods goodnesse , and make use of the same for our spirituall good ; Our Fathers trusted in thee , ( saith the head of the Church ) and were not confounded ; Gods truth and goodnesse is unchangeable , he never leaves those that trust in him ; so likewise in our owne experiences , we should take notice of Gods dealing●… with us in sundry kindes , how many wayes he hath refreshed us , and how good we have found him in our worst times ; After wee have once tryed him and his truth , we may safely trust him ; God will stand upon his credit , he never failed any yet , and he will not begin to breake with us ; If his nature and his word , and his former dealing hath beene sure and square , why should our hearts be wavering ? thy word ( saith the Psalmist ) is very pure ( or tryed ) therefore thy servant loveth it ; the word of God is as silver tryed in the furnace , purified seven times ; It is good therefore to observe and lay up Gods dealings ; Experience is nothing else , but a multiplyed remembrance of former blessings , which will help to multiply our faith ; tryed truth and tryed faith unto it , sweetly agree and answer one another ; It were a course much tending to the quickning of the faith of Christians , if they would communicate one to another their mutuall experiences ; this hath formerly beene the custome of Gods people . Come and heare all ye that ●…re God , and I will declare what he hath done for my soule ; And David urgeth this as a reason to God for deliverance , that then the righteous would compasse him about , as rejoycing in the experience of Gods goodnesse to him ; The want of this makes us upon any new tryall to call Gods care and love into question , as if hee had never formerly beene good unto us ; whereas every experiment of Gods love should refresh our faith upon any fresh onset ; God is so good to his children even in this world , that he traines them up by daily renewed experiences of his fatherly care ; for besides those many promises of good things to come , he gives us some evidence and taste of what wee beleeve here ; that by that which wee feele wee might be strengthned in that wee looke for , that so in both ( 1. sense of what we feele , and 2. certainty of what we looke for ) we might have full support . But yet we must trust God , as he will be trusted , ( namely , in doing good ; ) o●… else we do not trust him but tempt him ; Our commanding of our soules to trust in God , is but an Eccho of what God commands us first ; and therefore in the same maner he commands us , we should command our selves . As God commands us to trust him in doing good , so should wee commit our soules to him in well doing , and trust him when wee are about his owne workes , and not in the workes of darknesse ; we may safely expect God in his wayes of mercy , when we are in his wayes of obedience ; For Religion as it is a doctrine of what is to be beleeved , so it is a doctrine according to godlinesse ; and the mysteries of faith are mysteries of godlinesse ; because they cannot be beleeved , but they will inforce a godly conversation ; where my true impression of them is , there is holinesse alwayes bred in that soule ; therefore a study of holinesse must goe joyntly together with a study of trusting in God ; faith lookes not onely to promises , but to directions to duty , and ●…eds in the soule a liking of whatsoever pleaseth God ; There is a mutuall strengthning in things that are good ; trusting stirres to duty , and duty strengthens trusting , by increasing our liberty and boldnesse with God. Againe , wee must maintaine in our soules , a high esteeme of the grace of ●…aith ; the very try all whereof is more ●…ious then gold , what then is the grace of faith it selfe , and the promises which it layeth hold on ? certainely they transcend in worth whatever may draw us from God ; whence it is that the soule sets a high price upon them , and on faith that beleeves them ; It is impossible that any thing in the world should come betwixt the heart and those things ( if once we truly lay hold on them ) to undermine faith or the comfort we have by it ; the heart is never drawne to any sinfull vanity , 〈◊〉 frighted with any terrour of trouble , till faith first loseth the sight and estimation of divine things , and forgets the necessity and excellency of them . Our Saviour Christ when hee would stirre up a desire of faith in his Disciples , shewed them the power and excellency of the same ; great things stirre up faith and keepe it above , and faith keepes the soule that nothing else can take place of abode in it ; when the great things of God are brought into the heart by faith , what is there in the whole world th●… can out bid them ? Assurance of these things upon spirituall grounds , over-rules both sense and reason , or what ever else prevailes with carnall hearts . CAP. XIX . Faith to be prized , and other things undervalued , at least not to bee trusted to as the chiefe . THat faith may take the better place in the soule , and the soule in God , the heart must continually be taught of what little worth all things else are , as reputation , riches , and pleasures , &c. and to see their nothingnesse in the word of God , and in experience of our selves and others , that so our heart being ●…ed from these things , may open it selfe to God , and imbrace things of a higher nature ; otherwise baser things will be neerer the soule then faith , and keepe possession against it , so that faith will not be suffered to set up a throne in the heart ; There must bee an unloosing of the heart , as well as a fastning of it , and God helpes us in both : for ( besides the word discovering the vanity of all things else out of God ) the maine scope of Gods dealing with his children in any danger or affliction whatsoever is to imbitter all other things but himselfe unto them ; Indeed it is the power of God properly which makes the heart to trust , but yet the Spirit of God useth this way to bring all things else out of request with us in comparison of those inestimable good things , which the soule is created , redeemed , and sanctified for ; God is very jealous of our trust , and can endure no Idoll of jealousie to be set up in our hearts . Therefore it behooves us to take notice , not onely of the deceitfulnesse of things , but of the deceitfulnesse of our hearts in the use of them ; Our hearts naturally hang loose from God , and are soone ready to joyne with the creature ; Now the more we observe our hearts in this , the more wee take them off , and labour to set them where they should be placed ; for the more wee know these things , the lesse we shall trust them . But may wee not trust in riches , and friends , and other outward helps at all ? Yes , so farre as they are subordinace to God our chiefe stay , with reservation and submission to the Lord , onely so far , and so long as it shall please him to use them for our good . Because God ordinarily conveyes his help and goodnesse to us by some creature ; we must trust in God to blesse every mercy wee in joy , and to make all helps serviceable to his love towards us . In a word , we must trust & use them in & under God , and so as if all were taken away , yet to thinke God ( being al-sufficient ) can doe without them , whatsoever hee doth by them for our good . Faith preserves the chastitie of the soule , & cleaving to God is a spirituall debt which it oweth to him , whereas cleaving to the creature , is spirituall adultery . It is an error in the foundation to substitute false objects either in Religion , or in Christian Conversation ; for 1. in religion trusting in false objects as Saints , & workes , &c. breeds false worship , and false worship breeds Idolatry and so Gods jealousie , and hatred . 2. In Christian Co●…versation false objects of trust breeds false Comforts , & true feares ; for in what measure we trust in any thing that is uncertaine , in the same measure will our griefe bee when it failes us ; the more men relye upon deceitfull Crutches the greater is their fall ; God can neither indure false objects , nor a double object , ( as hath beene shewed ) for a man to rely upō any thing equally in the same ranke with himselfe ; for the propounding of a double object , argues a double heart , and a double heart is alwayes unsetled , for it will regard God no longer then it can injoy that which it joynes together with him ; Therefore it is said you cannot serve two Masters , not subordinate one to another ; whence it was that our Saviour told those worldly men which followed him , that they could not beleeve in him , because they sought honour one of another ; and in case of competition , if their honour and reputation should come into question , they would be sure to be fals to Christ , and rather part with him then their 〈◊〉 vne credit and esteeme in the world . David ( here ) by charging his soule to trust in God , saw there was nothing else that could bring true rest and quiet unto him ; for whatsoever is besides God , is but a creature ; and what ever is in the creature , is but borrowed , and at Gods disposing , and changeable , or else it were not a creature ; David saw his error soone , for the ground of his disquiet was trusting something else besides God , therefore when he began to say , My hill is strong , I shall not bee moved , &c. then presently his soule was troubled . Out of God there is nothing fit for the soule to stay it selfe upon ; for 1. Outward things are not fitted to the spirituall nature of the soule ; they are dead things and cannot touch it being a lively spirit , unlesse by way of ●…aint . 2. They are beneath the worth of the soule , and therefore debase the soule , & draw it lower then it selfe . As a Noble woman , by matching with a meane person much injures her selfe , especially when higher matches are offered . Earthly things are not given for Stayes wholly to rest on , but for Comforts in our way to Heaven ; they are no more fit for the soule , then that which hath many angles is fit to fill up that which is round , which it cannot doe , because of the unevennesse and void places that will remaine ; Outward things are never so well fitted for the soule , but that the soule will presently see some voidnesse and emptinesse in them , and in it selfe in cleaving to them ; for that which shall be a fit object for the soule , must be 1. for the nature of it spirituall ; ( as the soule it selfe is ) 2. constant , 3. full , and satisfying , 4. of equall continuance with it , and 5. alwayes yeelding fresh contents : we cast away flowers , after once we have had the sweetnesse of thē , because there is not still a fresh supply of sweetnesse . What ever comfort is in the creature , the soule will spend quickly , and looke still for more ; whereas the comfort we have in God is undefiled and fadeth not away ; How can wee trust to that for comfort , which by very trusting proves uncomfortable to us ? Outward things are onely so far forth good , as wee doe not trust in them ; thornes may bee touched , but not rested on , for then they will pierce ; we must not set our hearts upon those things which are never evill to us , but when we set our hearts upon them . By trusting any thing but God , wee make it 1. an Idoll , 2. a curse and not a blessing , 3. it will prove a lying vanity , not yeelding that good which wee looke for , and 4. a vexation bringing that evill upon us we looke not for . Of all men Solomon was the fittest to judge of this , because 1. hee had a large heart able to comprehend the variety of things , and 2. ( being a mighty King ) had advantages of procuring all outward things that might give him satisfaction , and 3. he had a desire answerable , to search out and extract what ever good the creature could yeeld ; and yet upon the tryall of all , hee passeth this verdict upon all , that they are but vanity ; whilest he laboured to find that which he sought for in them , hee had like to have lost himselfe ; and seeking too much to strengthen himselfe by forreine combination , hee weakned himselfe the more thereby , untill he came to know where the whole of man consists . So that now wee need not try further conclusions after the peremptory sentence of so wise a man. But our nature is still apt to thinke there is some secret good in the forbidden fruit , and to buy wisedome dearly , when wee might have it at a cheaper rate , even from former universall experience . It is a matter both to be wondred at and pittyed , that the soule having God in Christ set before it , alluring it unto him , that hee might raise it , inlarge it , and fill it , and so make it above all other things , should yet debase & make it selfe narrower and weaker by leaning to things meaner then it selfe . The Kingdome , Soveraignty , and large command of Man , continueth while he rests upon God , in whom hee raignes ( in some sort ) over all things under him ; but so soone as he removes from God to any thing else , hee becomes weake and narrow and slavish presently ; for , The soule is as that which it relyes upon ; if on vanity it selfe becomes vain ; for that which contents the soule must satisfie all the wants and desires of it , which no particular thing can doe , and the soule is more sensible of a little thing that it wants , then of all other things which it injoyes . But see the insufficiency of all other things ( out of God ) to support the soul , in their severall degrees . First , All outward things can make a man no happier , then outward things can doe , they cannot reach beyond their proper spheare : but our greatest grievances are spirituall . And as for inward things , whether gifts or graces , they cannot be a sufficient stay for the minde ; for 1. gifts as policy , and wisedome , &c. they are at the best very defective , especially when wee trust in them ; for wisedome makes men often to rebell and thereupon God delighteth to blast their projects : None miscarry oftner then men of the greatest parts ; as none are oftner drowned then those that are most skilfull in swimming , because it makes them confident . And for grace though it be the beginning of a new creature in us , yet it is but a creature , and therefore not to be trusted in , nay by trusting in it we imbase it , and make it more imperfect ; so farre as there is truth of grace , it breeds distrust of our selves , and carryes the soule out of it selfe to the fountaine of strength . And for any workes that proceed from grace , by trusting thereunto they prove like the reede of Aegypt , which not only deceives us , but hurts us with the splinters : Good workes are good , but confidence in them is hurtfull ; and there is more of our owne in them ( for the most part ) to humble us , then of Gods spirit to embolden us so farre as to trust in them . Alas they have nothing from us , but weaknesse and defilement , and therefore since the fall , GOD would have the object of our trust to be ( out of our selves ) in him ; and to that purpose he useth all meanes to take us out of our selves , and from the creature , that he only might be our trust . Yea wee must not trust trust it selfe , but God whom it relyes on , who is therefore called our trust . All the glorious things that are spoken of trust are onely made good by God in Christ , who ( as trusted ) doth all for us . God hath prescribed trust , as the way to carry our soules to himselfe , in whom we should only rely , and not in our imperfect trust which hath its ebbing and flowing ; Neither will trust in God himselfe for the present suffice us for future strength and grace , as if trusting in God to day , would suffice to strengthen us for tomorrow ; but wee must renew our trust for fresh supply , upon every fresh occasion . So that wee see God alone must be the object of our trust . There is still left in mans nature a desire of pleasure profit , and of what ever the creature presents as good , but the desire of gracious good is altogether lost , the soule being wholy infected with a contrary taste . Man hath a nature capable of excellency , and desirous of it , and the Spirit of God in and by the word reveales where true excellency is to bee had ; but corrupt nature leaving God , seeketh it elsewhere , and so crosseth its owne desires , till the Spirit of God discovers where these things are to be had , and so nature is brought to its right frame againe , by turning the streame into the right current , Grace , and sinfull nature , have the same generall object of comfort ; onely sinfull nature seekes it in broken Cisterns , and grace in the fountain ; the beginning of our true happinesse is from the discovery of true and false objects , so as the soule may cleerely see what is best and safest , and then stedfastly rely upon it . It were an happy way to make the soule better acquainted with trusting in God , to labour to subdue at the first all unruly inclinations of the soule to earthly things , and to take ad●…antage of the first tendernesse of the soule , to weede out that which is ill , and to plant knowledge and love of the best things in it ; otherwise where affections to any thing below get much strength in the soule , it will by little and little be so overgrowne , that there will be no place left in it , either for ( obiect or act ) God or trust ; God cannot come to take his place in the heart by trust , but where the powers of the soule are brought under to regard him and those great things hee brings with him , above all things else in the world beside . In these glorious times wherein so great a light shineth , whereby so great things are discovered , what a shame is it to be so narrow hearted as to fixe upon present things ; Our aymes and affections should be sutable to the things themselves set before us ; Our hearts should be more and more inlarged , as things are more and more revealed to ●…s ; Wee see in the things of this life , as wisedome and experience increaseth , so our aimes and desires increase likewise ; A young beginner thinkes it a great matter if hee have a little to begin withall , but as he growes in trading , and seeth further wayes of getting , his thoughts and desires are raised higher ; Children thinke as Children , but riper age puts away childishnesse , when their understandings are inlarged to see , what they did not see before ; we should never rest till our hearts according to the measure of revelation of those excellent things which God hath for us , have answerable apprehension of the same . Oh if we had but faith to answer those glorious truths which God hath revealed , what manner of lives should we leade ? CHAP. XX. Of the method of trusting in God : and the tryall of that trust . LAstly , ( to add no more ) our trusting in God , should follow Gods order in promising . The first promise is of forgivenesse of sinne to repentant beleevers : next 2. of healing and sanctifying grace : then 3. the inheritance of the Kingdome of Heaven to them that are sanctifyed : 4. and then the promises of all things needfull in our way to the Kingdome , &c. Now answerably , the soule being inlightned to see its danger , should looke first to Gods mercy in Christ pardoning sinne , because sinne onely divides betwixt God and the soule ; next , to the promises of grace for the leading of a Christian life , for true faith desires hea ling mercy , as well as pardoning mercy , and then to Heaven and all things that may bring us thither . By all this wee see that it is not so easie a matter as the world takes it , to bring God and the soule together by trusting on him ; It must be effected by the mighty power of God , raising up the soule to himselfe , to lay hold upon the glorious power , goodnesse , and other excellencies that are in him ; God is not onely the object , but the working cause of our trust ; for such is our pronenesse to live by sense , and naturall reason , and such is the strangenesse and height of divine things , such our inclination to a selfe sufficiency and contentment in the creature , and so hard a matter is it to take off the soule from false bottomes , by reason of our unacquaintance with God and his wayes ; besides such guilt still remaines upon our soules for our rebellion and unkindnesse towards God : that it makes us afraid to entertaine serious thoughts of him ; and so great is the distance betwixt his infinite Majesty , ( before whom the very Angels doe cover their faces ) and us , by reason of the unspiritualnesse of our nature , being opposite to his most absolute purity , that we cannot be brought to any familiarity with the Lord ( so as to come into his holy presence with confidence to rely upon him , or any comfort to have communion with him , ) till our hearts be sanctified and lifted up by divine vigour infused into them . Though there be some inclination by reason of the remainder of the image of God in us , to an outward morall obedience of the Law , yet alas , we have not onely no seeds of Evangelicall truths and of faith to beleeve them , but an utter contrariety in our natures ( as corrupted ) either to this , or any other good . When our conscience is once awaked ; we meditate nothing but feares and terrors , and dare not so much as think of an angry God , but rather how wee may escape and fly from him . Therefore together with a deepe consideration of the grounds wee have of trusting God , it is necessary wee should thinke of the indisposition of our hearts unto it , especially when there is greatest neede thereof , that so our hearts may be forced to put up that petition of the Disciples to God ; Lord increase our faith , Lord helpe us against our unbeleeving hearts , &c. By prayer and holy thoughts stirred up in the use of the meanes , we shall feele divine strength infused and conveyed into our soules to trust . The more care we ought to have to maintaine our trust in God , because ( besides the hardnesse of it ) it is a radicall and fundamentall grace ; it is as it were the mother root and great veyne whence the exercise of all graces have their beginning and strength . The decay of a plant though it appeares first from the withering of the twigs and branches , yet it arises chiefly from a decay in the roote ; So the decay of grace may appeare to the view first in our company , carryage , and speeches , &c. but the primitive and originall ground of the same , is weaknesse of faith in the heart ; therefore it should be our wisedome ( especially ) to looke to the feeding of the roote ; we must 1. looke that our principles and foundation be good , and 2. build strongly upon them , and 3. repaire our building every day as continuall breaches shall be made upon us ; either by corruptions and temptations from within or without ; And wee shall finde that the maine breaches of our lives arise either frō false principles , or doubts , or mindlesnesse of those that are true ; All sin is a turning of the soul from God to some other seeming good , but this proceeds from a former turning of the soule from God by distrust . As faith is the first returne of the soule to God , so the first degree of departing from God is by infidelity , and from thence comes a departure by other sins , by which ( as sinne is of a winding nature ) our unbeliefe more increaseth , and so the rent and breach betwixt our soules and God is made greater still ( which is that Sathan would have ) till at length by departing further and further from him , wee come to have that peremptory sentence of everlasting departure pronounced against us ; so that our departure from God now is a degree to separation for ever from him . Therefore it is Sathans maine care to come betweene God and the Soule , that so unloosing us from God , wee might more easily be drawne to other things ; and if he drawes us to other things , it is but onely to unloose our hearts from God the more ; for hee well knowes whilest our soules cleave close to God , there is no prevailing against us by any created policy or power . It was the cursed policy of Balaam to advise Balak to draw the people from God ( by fornication ) that so GOD might be drawne from them : the sinne of their base affections crept into the very spirits of their minde , and drew them from God to Idolatry : Bodily adultery makes way for spirituall ; An unbeleeving heart is an ill heart , and a treacherous heart , because it makes us to depart from God , the living God , &c. Therefore wee should especially take heed of it as wee love our lives , yea our best life which ariseth from the union of our soules with God. None so opposed as a Christian , and in a Christian nothing so opposed as his faith , because it opposeth whatsoever opposes God , both within and without us : it captivates and brings under whatsoever rises up against GOD in the heart , and sets it selfe against whatsoever makes head against the soule . And because mistake is very dangerous , and wee are prone to conceive that to trust in God is an easie matter , therefore it is needfull that we should have a right conceit of this trust what it is , and how it may be discerned , lest we trust to an untrusty trust , and to an unsteady stay . We may by what hath been said before , partly discerne the nature of it , to be nothing else ▪ but an exercise of faith , whereby looking to God in Christ through the promises , wee take off our soules from all other supports , and lay them upon God for deliverance and upholding in all ill , present or future , felt or feared , and the obtaining of all good , which GOD sees expedient for us . Now that we may discerne the truth of our trust in God the better , wee must know that true trust , is willing to be tryed and searched , and can say to God as David , Now Lord what wait I for , my hope is in thee ; and as it is willing to come to tryall , so it is able to endure tryall , and to hold out in opposition , as appeares in David ; If faith hath a promise , it will rely and rest upon it , say flesh and bloud what it can to the contrary ; true faith is as large as the promise , and will take Gods part against whatsoever opposes it . And as faith singles not out one part of divine truth to beleeve and rejects another , so it relyes upon God for every good thing one as well as another ; the ground whereof is this , The same love of God that intends us heaven , intends us a supply of all necessaries that may bring us thither . A child that beleeves his father will make him Heire , doubts not but he will provide him food and nourishment , and give him breeding sutable to his future condition ; It is a vaine pretence to beleeve that God will give us heaven , and yet leave us to shift for our selves in the way . Where trust is rightly planted , it gives boldnesse to the soule in going to God , for it is grounded upon the discovery of Gods love first to us , and seeth a warrant from him for whatsoever it trusts him for ; though the things themselves be never so great , yet they are no greater then God is willing to bestow ; againe , trust is bold because it is grounded upon the worthinesse of a Mediator who hath made way to Gods favour for us , and appeares now in heaven to maintain it towards us . Yet this boldnesse is with humility , which carryes the soule out of it selfe ; and that boldnesse which the soule by trust hath with God , is from God himself ; it hath nothing to alleadge from it selfe but its owne emptinesse and Gods fulnesse , it s owne sinfulnesse and Gods mercy , it s owne humble obedience , and Gods command ; hence it is that the true beleevers heart is not lifted up , nor swells with selfe confidence ; as trust comes in that goes out ; trust is never planted and growes but in an humble and low soule ; trust is a holy motion of the soule to God , and motion arises from want ; those ( and those only ) seek out abroad that want succour at home ; Plants move not from place to place because they finde nourishment where they stand ; but living creatures seeke abroad for their food , and for that end have a power of mooving from place to place ; and this is the reason why trust is expressed by going to God. Hereupon trust is a dependant grace answerable to our dependant condition ; it lookes upon all things it hath or desires to have , as comming from God and his free grace and power ; it desireth not onely wisdome , but to be wise in his wisdome , to see in his light , to be strong in his strength , the thing it selfe contents not this grace of trust , but Gods blessing and love in the thing , it cares not for any thing further then it can have it with Gods favour and good liking . Hence it is that trust is an obsequions and an observing grace , stirring up the soule to a desire of pleasing God in all things , and to a feare of displeasing him ; Hee that pretends to trust the Lord in a course of offending , may trust to this that God will meet him in another way then he lookes for : Hee that is a tenant at curtesie will not offend his Lord ; hence it is that the Apostle inforceth that exhortation to work out our salvation with feare and trembling , because it is God that worketh the will and the deed , and according to his good pleasure not ours ; Therefore faith is an effectuall working grace , it workes in Heaven with God , it workes within us commanding all the powers of the soule , it workes without us conquering whatsoever is in the world on the right hand to draw us from God , or ●…n the left hand to discourage us ; it works against Hell and the powers of darknesse ; and all by vertue of trusting as it draweth strength from God ; It stirres up all other graces and keepes them in exercise , and thereupon the acts of other graces are attributed to faith as Heb. 11. It breeds a holy jealousie over our selves , lest we give God just cause 〈◊〉 stop the influence of his grace to●…ds us , so to let us see that wee stand ●…ot by our owne strength : Those that take liberty in things they either know 〈◊〉 doubt will displease God , shew they want the feare of God , and this want of feare shewes their want of dependancy , and therefore want of trust ; dependancy is alwayes very respective , it studieth contentment and care to comply ; this was it made Enoch walke with God , ●…d studie how to please him ; when wee know nothing can doe us good or hurt but God , it drawes our chiefe care to approve our selves to him . Obedience of faith and obedience of life will goe together ; and therefore he that commits his soule to God to save , will commit his soule to God to sanctifie and guide in a way of well pleasing : Not onely the tame , but the most savage creatures , will bee at the beck of those that seede them , though they are ready to fall violently upon others ; disobedience therefore is against the principles of nature . This dependancy is either in the use of meanes , or else when meanes failes us ; true dependancy is exactly carefull of all meanes . When God hath set down a course of meanes , wee must not expect that God should alter his ordinary course of providence for us ; deserved disappointment is the fruit of this presumptuous confidence ; the more wee depend on a wise Physitian , the more we will observe his directions , and bee carefull to use what hee prescribes ; yet we must use the meanes 〈◊〉 meanes , and not set them in Gods room , for that is the way to blast our hopes ; The way to have any thing taken away and not blest , is to set our heart too much upon it . Too much griefe in parting with any thing , shewes too much trust in the enjoying of it ; And therefore he that uses the meanes in faith will alwayes joyne prayer unto God , from whom as every good thing comes , so likewise doth the blessing and successe therof ; where much indeavour is and little seeking to God , it shewes there is little trust ; the Widdow that trusted in God , continued likewise in prayers day and right . The best discovery of our not relying too much on meanes , is , when all meanes faile , if we can still relye upon God , as being still where he was , and hath wayes of his owne for helping of us , either immediately from himselfe , or by setting a worke other meanes ( and those perhaps very unlikely ) such as we thinke not of . God hath wayes of his ●…ne . Abraham never honoured God more , then when he trusted in God for ●…son against the course of nature , and when he had a son , was ready to sacrifice him , upon confidence that God would raise him from the dead againe . This was the ground upon which Daniell with such great authority reprooved Baltbazar that he had not a care to glorifie God , in whose hand his breath was , and all his wayes . The greatest honour we can doe unto God , is when wee see nothing but rather all contrary to that we looke for , then to shut our eyes to inferiour things below and looke altogether upon his Al sufficiency ; God can convey himselfe more comfortably to us when he pleaseth without meanes then by meanes . True trust as it sets God highest in the soule , so in danger and wants it hath present recourse to him , as the Conyes to the Rockes . And because Gods times and seasons are the best , it is an evidence of true trust when we can waite Gods leisure , and not make hast and so runne before God ; for else the more hast the worse speed ; God seldome makes any promise to his Children , but he exerciseth their trust in waiting long before , as David for a Kingdome , Abraham for a sonne , the whole world for Christs comming , &c. One maine evidence of true trust in God is here in the text , wee see here it hath a quieting and stilling vertue , for it stayes the soule upon the fulnesse of Gods love joyned with his ability to supply our wants and releeve our necessities , though faith doth not ( at the first especially ) so stay the soule , as to take away all suspitious feares of the contrary : There be so many things in trouble that presse upon the soule , as hinder the joyning of God and it together , yet the prevailing of our unbeliefe is taken away , the raigne of it is broken . If the touch of Christ in his abasement on earth drew vertue from him , certain it is that faith cānot touch Christ in heaven , but it will draw a quieting and sanctifying vertue from him , which will in some measure stop the issues of an unquiet spirit ; the Needle in the Compasse will stand North , though with some trembling . A Ship that lyes at Anchor may bee something tossed , but yet it stil remains so fastned , that it cannot bee caried away by winde or weather ; the soule after it hath cast anchor upon God , may ( as we see here in David ) be disquieted a while , but this unsetling tends to a deeper setling ; the more we beleeve , the more we are established ; faith is an establishing grace , by faith we stand , and stand fast , and are able to withstand whatsoever opposeth us . For what can stand against God , upon whose truth and power faith relyes ? The devill feares not us , but him whom we flie unto for succour ; It is the ground wee stand on secures us , not our selves . As it is our happinesse , so it must be our endeavour to bring the soule close to God , that nothing get between , for then the soule hath no sure footing . When we step from God , Sathan steps in by some temptation or other presently . It requires a great deale of self deniall to bring a soule either swelling with carnall confidence , or sinking by fear and distrust , to lye levell upon God , and cleave fast to him ; Square will lie fast upon Square ; but our hearts are so full of unevennesse , that God hath much ado to square our hearts fit for him , notwithstanding the soule hath no rest without this . The use of trust is best knowne i●… the worst times , for naturally in sicknesse we trust to the Physitian , in want to our wit and shifts , in danger to policy and the arme of flesh , in plenty to our present supply , &c. but when wee have nothing in view , then indeed should God bee God unto us . In times of distresse , when hee shewes himselfe in the wayes of his mercy and goodnesse , then we should especially magnifie his name , which will move him to discover his excellencies the more , the more wee take notice of them . And therefore David strengthens himselfe in these words that he hoped for better times , wherein God would shew himselfe more gracious to him , because 〈◊〉 resolved to praise him . This trusting joynts the soule again , and sets it in its own true resting place , and sets God in his owne place in the ●…le , that is , the highest ; and the crea●…re in its place which is to bee under God , as in its owne nature , so in our hearts . This is to ascribe honour due un●… God , the onely way to bring peace ●…o the soule : Thus if wee can bring 〈◊〉 hope and trust to the God of hope , 〈◊〉 trust , we shall stand impregnable ●…n all assaults , as will best appeare in ●…ese particulars . CHAP. XXI . Of quieting the spirit in troubles for sinne . And objections answered . TO begin with troubles of the spirit , which indeed are the spirit of troubles , as disabling that which should uphold a man in all his troubles . A spirit set in tune , and assisted by a higher spirit , will stand out against ordinary assaults , but when God , ( the God of the spirits of all flesh ) shall seeme contrary to our spirits , whence then shall wee finde reliefe ? Here all is spirituall , God a spirit , the soule a spirit , the terrours spirituall , the devill who joynes with these a spirit ; yea , that which the soule feares for the time to come , is spirituall , and not only spirituall , but eternall , unlesse it pleaseth God at length to break out of the thick cloud , wherewith hee covers himselfe , and shine upon the soule , as in his own time he will. In this estate , comforts themselves are uncomfortable to the soule ; i●… quarrels with every thing , the better things it heares of , the more it is vexed . Oh what is this to mee , what have I to ●…e with these comforts , the more happinesse may be had , the more is my griefe ; As for comforts from Gods inferiour blessings , as friends , children , estate , &c. the soule is ready to misconstrue Gods end in all , as not intending any good to him thereby . In this condition God doth not appeare in his owne shape to the soul , but in the shape of an enemy ; and when God seemes against us , who shall stand for us ? Our blessed Saviour in his agony had the Angels to comfort him ; but had he beene a meere man , and not assisted by the Godhead , it was not the comfort ( no not ) of Angels that could have upheld him , in the sense of his fathers withdrawing his countenance from him . Alas then what will become of us in such a case if we be not supported by a spirit of power , and the power of ●…n almighty spirit ? If all the temptations of the whole world , and hell it selfe were mustered together , they were nothing to this , whereby the great God sets himselfe contrary to his poore creature . None can conceive so , but those that have felt it . If the hiding of his face will so trouble the soule , what will his frowne and angry look doe ? Needs must the soule bee in a wofull plight , when as God seemes not onely to bee absent from it , but an enemy to it . When a man sees no comfort from above , and lookes inward and sees lesse , when hee lookes about him , and sees nothing but evidences of Gods displeasure ; beneath him , and sees nothing but desperation , clouds without , and clouds within , nothing but clouds in his condition here , he had need of faith to breake through all , and see Sunne through the thickest cloud . Upon this , the distressed soule is in danger to be set upon by a temptation , called the temptation of blasphemy , that is , to entertain bitter thoughts against God , and especially against the grace and goodnesse of God , wherein he desires to make himselfe most knowne to his creature . In those that have wilfully resisted divine truths made knowne unto them , and after taste , despised them , a perswasion that God hath for saken them , set on strongly by Sathan , hath a worse effect , it stirs up a hellish hatred against God , carying them to a revengefull desire of opposing whatsoever is Gods , though not alwayes openly ( for then they should lose the advantage of doing hurt , ) yet secretly and subtilly , and under pretence of the contrary . To this degree of blasphemie Gods children never fall , yet they may feele the venome of corruption stirring in their hearts , against God and his wayes which he takes with them ; and this addes greatly to the depth of their affliction , when afterward they think with themselves what hellish stuffe they cary in their soules . This is not so much discerned in the temptation , but after the fit is somewhat remitted . In this kinde of desertion , seconded with this kinde of temptation , the way is to call home the soule , and to check it , and charge it to trust in God , even though he shewes himselfe an enemy , for it is but a shewe , he doth but put on a maske with a purpose to reveale himselfe the more graciously afterward ; his maner is to worke by contraries . In this condition God lets-in some few beames of light , whereby the soul casts a longing looke upon God , even when he seemes to forsake it ; it will with Ionas in the belly of hell , looke back to the holy Temple of God , it will steale a looke unto Christ. Nothing more comfortable in this condition , then to flye to him , that by experience knew what this kinde of forsaking meant , for this very end that he might bee the fitter to succour us in the like distresse . Learne therefore to appeale from God to God , oppose his gracious nature , his sweet promises to such as are in darknesse , and see no light , inviting them to trust in him , though thereappeare to the eye of sense and reason nothing but darknesse : Here make use of that sweet Relation of God in Christ , becomming a Father to us : Doubtlesse thou art our Father : flesh would make a doubt of it , and thou seemest to hide thy face from us , yet doubtlesse thou art our Father , and hast in former time shewed thy selfe to be so , wee will not leave thee till we have a blessing from thee , till we have a kinder looke from thee : This wrastling will prevaile at length , and we shall have such a sight of him , as shall bee an encouragement for the time to come , when we shall be able to comfort others , with those comforts whereby we have been refreshed our selves . With the Saints case remember the Saints course , which is to trust in God. So Christ the Head of the Church commits himselfe to that God , whose favour for the present he felt not ; So Iob resolves upon trust though God should kill him . But these holy persons were not troubled with the guilt of any particular sin , but I feele the just displeasure of God kindled against me for many and great offences . True it is , that sinne is not so sweet in the committing , as it is heavy and ●…itter in the reckoning . When Adam had once offended God , Paradise it selfe was not Paradise to him . The presence of God which was most comfortable before , was now his greatest terrour , had not God out of his free infinite and preventing mercy come betwixt him and hell , by the promise of the blessed seed . This seed was made sin to satisfie for sinne ; sinne passive in himselfe to satisfie for sinne active in us . When God once charges sinne upon the soule , Alas who shall take it off ? When the great God shall frowne , the smiles of the creature cannot refresh us . Sinne makes us afraid of that which should be our greatest comfort ; it puts a sting into every other evill ; upon the seazing of any evill , either of body , soule , or condition , the guilty soule is imbittered and enraged ; for from that which it feeles , it fore-speakes to it selfe worse to come . It interprets all that befalls , as the messengers of an angry God , sent in displeasure to take revenge upon it . This weakneth the courage , wasteth the spirits , and blasteth the beauty even of Gods dearest ones . There is not the stoutest man breathing , but if God sets his conscience against him , it will pull him downe , and lay him flat , and fill him with such inward terrors , as he shall be more afraid of himselfe , then of all the world beside . This were a dolefull case , if God had not provided in Christ a remedy for this great evill of evills , and if the holy Spirit were not above the conscience , able as well to pacifie it by the sense of Gods love in Christ , as to convince it of sinne , and the just desert thereby . But my sinnes are not the sinnes of an ordinary man , my spots are not as the spots of the rest of Gods children . Conceive of Gods mercy as no ordinary mercy , and Christs obedience as no ordinary obedience . There is something in the very greatnesse of sin , that may encourage us to goe to God , for the greater our sinnes are , the greater the glory of his powerfull mercy in pardoning , and his powerfull grace in healing will appeare . The great God delights to shew his greatnesse in the greatest things ; Even men glory , when they are put upon that , which may set forth their worth in any kinde . God delighteth in mercy , it pleaseth him ( nothing so well ) as being his chiefe Name , which then we take in vaine , when we are not moved by it to come unto him . That which Sathan would use as an argument to drive us from God , wee should use as a strong plea with him . Lord the greater my sins are , the greater will be the glory of thy pardoning mercy . David after his hainous sinnes , cries not for mercy , but for abundance of mercy , according to the multitude of thy mercies , doe away nine offences : his mercy is not only above his own works , but above ours too . If we could sin more then he could pardon , then wee might have some reason to despaire . Despaire is a high point of Atheisme , it takes away God and Christ both at once . Iudas in betraying our Saviour , was an occasion of his death as man , but in despairing he did what lay in him to take away his life as God. When therefore Conscience joyning with Sathan , sets out thy sinne in its ●…ours , labour thou by faith to set out God in his colours , infinite in mercy and loving kindnesse . Here lies the art of a Christian ; It is divine Rhetorick thus to perswade and set downe the soule . Thy sinnes are great , but Adams was greater , who being so newly advanced above all the creatures , and taken into so neare an acquaintance with God , and having ability to persist in that condition if he would , yet willingly overthrew himselfe and all his whole posterity , by yeelding to a temptation , which though high ( as being promised to bee like unto God , ) yet such as hee should and might have resisted ; No sinne we can commit , can be a sinne of so tainting and spreading a nature , yet as he fell by distrust , so he was recovered by trusting , and so must we by relying on a second Adam , whose obedience and righteousnesse from thence raignes , to the taking away not only of that one sinne of Adam , and ours in him , but of all , and not onely to the pardon of all sinne , but to a right of everlasting life . The Lord thinkes himself disparaged , when wee have no higher thoughts of his mercy , then of our sins , when we bring God downe to our Model , when as , the heavens are not so much higher then the earth , then his thoughts of love and goodnesse , are above the thoughts of our unworthinesse . It is a kinde of taking away the Almighty , to limit his boundlesse mercy in Christ , within the narrow scantling of our apprehension ; yet infidelity doth this , which should stirre up in us a loathing of it above all other sinnes . But this is Sathans fetch , when once he hath brought us into sins against the Law , then to bring us into sinnes of a higher nature , and deeper danger , even against the blessed Gospell , that so there may be no remedy , but that mercy it selfe might condemne us . All the aggravations , that conscience and Sathan helping it , are able to raise sinne unto , cannot rise to that degree of infinitenesse , that Gods mercy in Christ is of . If there be a spring of sin in us , there is a spring of mercy in him , and a fountaine opened daily to wash our selves in . If we sin oft , let us do as S. Paul , who prayed oft against the prick of the flesh . If it be a devill of long continuance , yet fasting and prayer will drive him out at length . Nothing keepes the soule more downe , then sinnes of long continuance , because corruption of nature hath gotten such strength in them , as nature is added to nature , and custome doth so determine and sway the soule one way , that men thinke it impossible to recover themselves , they see one linke of sin draw on another , all making a chain to fasten them to destruction , they thinke of necessity they must be damned because custome hath bred a necessity of sinning in them , and conceive of the promise of mercy , as only made to such as turn from their sinfull courses , in which they see themselves so hardened , that they cannot repent . Certaine it is , the condition is most lamentable , that yeelding unto sinne brings men unto . Men are carefull to prevent dangerous sicknesses of body , and the danger of law concerning their estates ; but seldome consider into what a miserable plight their sinnes which they so willingly give themselves up unto , will bring them in . If they doe not perish in their sins , yet their yeelding will bring them into such a dolefull condition , that they would give the whole world , if they were possessours of it , to have their spirits at freedome from this bondage and feare . To such as blesse themselves in an ill way upon hope of mercy , we dare not speake a word of comfort ; because God doth not , but threatens his wrath , shall burne to hell against them . Yet because while life continues there may be as a space , so a place , and grace for repentance , these must be dealt withall in such a maner , as they may be stayed and stopped in their dangerous courses , there must be a stop before a turne . And when their consciences are throughly awaked with sense of their danger , let them seriously consider whither sin , and Sathan by sin is carying of them , and lay to heart the justice of God , standing before them as an Angell with a drawne sword , ready to fall upon them if they post on still . Yet to keep them from utter sinking , let them consider withall , the unlimited mercy of God , as not limited to any person , or any sin , so not to any time ; there is no prescription of time can binde God , his mercy hath no certaine date that will expire , so as those that fly unto it , shall have no benefit . Invincible mercy will never be conquered , and endlesse goodnesse never admits of bounds or end . What kinde of people were those that followed Christ , were they not such as had lived long in their sinfull courses ? He did not onely raise them that were newly dead , but Lazarus that had lyen foure dayes in the grave . They thought Christs power in raising the dead , had reached to a short time onely , but hee would let them know , that hee could as well raise those that had been long as lately dead . If Christ be the Physitian , it is no matter of how long continuance the disease be . He is good at all kinde of diseases , and will not endure the reproach of disability to cure any . Some diseases are the reproaches of other Physitians , as being above their skill to helpe , but no conceit more dangerous when we are to deale with Christ. The blessed Martyr Bilney was much offended when he heard an eloquent Preacher enveighing against sin , saying thus . Behold , thou hast lyen rotten in thy owne lusts , by the space of sixty yeares , even as a beast in his owne dung , and wilt thou presume in one year to goe forward towards heaven , and that in thine olde age , as much as thou wentest backward from heaven to hell in sixty yeares ? Is not this a goodly argument ( saith Bilney ? ) Is this preaching of repentance in the name of Jesus ? It is as if Christ had dyed in vaine for such a man , and that hee must make satisfaction for himselfe . If I had heard ( saith he ) such preaching of repentance in times past , I had utterly despaired of mercy : We must never thinke the doore of hope to bee shut against us , if we have a purpose to ●…e unto God. As there is nothing more injurious to Christ , so nothing more foolish and groundlesse then to distrust , it being the chiefe scope of God in his word to draw our trust to him in Christ , in whom is alwayes open a breast of mercy for humbled sinners to flye unto . But thus farre the consideration of our long time spent in the devils service should prevaile with us , as to take more shame to our selves , so to resolve more strongly for God and his wayes , and to account it more then sufficient that wee have spent already , so much precious time to so ill purposes , and the lesse time we have , to make the more ●…st , to worke for God , and bring all the honour wee can to Religion in so little a space . Oh how doth it grieve those that have felt the gracious power of Christ in converting their soules , that ever they should spend the strēgth of their parts in the worke of his and their enemie . And might they live longer , it is their full purpose for ever to renounce their former wayes . There is bred in them an eternall desire of pleasing God , as in the wicked there is an eternall desire of offending him , which eternity of desires God lookes to in both of them , and rewards them accordingly , though hee cuts off the thred of their lives . But God in wisdome will have the conversions of such as have gone on in a course of sinning ( especially after light revealed ) to be rare and difficult . Birthes in those that are ancienter , are with greater danger then in the younger sort . God will take a course , that his grace shall not be turned into wantonnesse . He oft holds such upon the rack of a troubled conscience , that they and others may feare to buy the pleasure of sinne at such a rate . Indeed where sinne abounds , there grace superabounds , but then it is where sinne that abounded in the life , abounds in the conscience in griefe and detestation of it , as the greatest evill . Christ groaned at the raising of Lazarus , which he did not at others , because that though to an Almighty power all things are alike easie , yet hee will shew that there be degrees of difficulties in the things themselves , and make it appeare to us that it is so . Therefore those that have enjoyed long the sweet of sinne , may expect the bitterest sorrow and repentance for sinne . Yet never give place to thoughts of despaire , as comming from him that would overturne the end of the Gospell , which layes open the riches of Gods mercy in Christ , which riches none set out more then those that have beene the greatest of sinners , as we see in Paul. We cannot exalt God more then by taking notice , and making use of that great designe of infinite wisdome in reconciling justice and mercy together , so as now he is not only mercifull , but just in pardoning sinnes . Our Saviour as he came towards the latter age of the world , when all things seemed desperate , so hee comes to some men in the latter part of their dayes . The mercy shewed to Zacheus , and the good theefe was personall , but the comfort intended by Christ was publike , therefore still still trust in God. In this case wee must goe to God , with whom all things are possible , to put forth his Almighty power , not only in the pardoning , but in subduing our iniquities . He that can make a Camell goe through a needles eye , can make a high conceited man lowly , a rich man humble . Therefore never question his power , much lesse his willingnesse , when he is not onely ready to receive us when we returne , but perswades and intreates us to come in unto him , yea after back-sliding and false dealing with him , wherein he allowes no mercy to be shewed by man , yet he will take liberty to shew mercy himselfe . But I have often relapsed and fallen into the same sin againe and againe . If Christ will have us pardon our brother seaventy seaven times , can wee thinke that hee will enjoyne us more , then he will be ready to doe himselfe , when in case of shewing mercy hee would have us thinke his thoughts to be farre above ours . Adam lost all by once sinning , but we are under a better covenant , a covenant of mercy , and are encouraged by the Sonne to goe to the Father every day for the sinnes of that day . Where the worke of grace is begun , sin loses strength by every new fall ; for hence issues deeper humility , stronger hatred , fresh indignation against our selves , more experience of the deceitfulnesse of our hearts , renewed resolutions untill sin be brought under . That should not drive us from God , which God would have us make use of , to flye the rather to him , since there is a throne of grace set up in Jesus Christ , we may boldly make use of , and let us be ashamed to sinne , and not ashamed to glorifie Gods mercy in begging pardon for sin . Nothing will make us more ashamed to sin , then thoughts of so free and large mercy . It will grieve an ingenuous spirit to offend so good a God. Ah that there should be such an heart in me , as to tire the patience of God , and damme up his goodnesse , as much as in me lyes ; but this is our comfort , that the plea of mercy from a broken spirit to a gracious Father , will ever hold good . When wee are at the lowest in this world , yet there are these three grounds of comfort still remaining . 1. That wee are not yet in the place of the damned , whose estate is unalterable . 2. That whilest we live , there is time and space for recovering of our selves . 3. That there is grace offered , if we will not shut our hearts against it . O , but every one hath his time , my good houre may be past . That is counsell to thee , it is not past if thou canst raise up thy heart to God , and embrace his goodnesse . Shew by thy yeelding unto mercy , that thy time of mercy is not yet out , rather then by concluding uncomfortably , willingly betray thy selfe to thy greatest enemy , enforcing that upon thy selfe , which God labours to draw thee from . As in the sinne against the Holy Ghost , feare shewes that wee have not committed it : So in this , a tender heart fearing least our time bee past , shewes plainely that it is not past . Looke upon examples , when the Prodigall in his forlorne condition was going to his Father , his Father stayed not for him , but meetes him in the way , he did not only goe , but ranne to meet him . God is more willing to entertain us , then we are to cast our selves upon him . As there is a fountaine opened for sinne , and for uncleannesse , so it is a living fountaine of living water , that runnes for ever , and can never bee drawne dry . Here remember , that I build not a shelter for the presumptuous , but only open an harbour for the truly humbled soule , to put himselfe into , CHAP. XXII . Of sorow for sin , and hatred of sinne , when right and sufficient . Helps thereto . AH , there 's my misery . If I could bee humbled for sinne , I might hope for mercy , but I never yet knew what a broken heart meant , this soule of mine was never as yet sensible of the griefe and smart of sinne , how then can I expect any comfort ? It is one of Sathans policies , to hold us in a dead and barren condition , by following us with conceits , that wee have not sorowed in proportion to our offences . True it is , we should labour that our sorow might in some measure answer to the haynousnesse of our sins : but we must know sorrow is not required for it selfe in that degree as faith is ; If we could trust in God without much sorow for our sins , then it would not be required , for God delights not in our sorow as sorow , God in mercy both requires it and workes it , as thereby making us capable vessels of mercy , fit to acknowledge , value , and walke worthy of Christ ; he requres it as it is a means to imbitter sin , and the delightfull pleasures thereof unto us , and by that meanes bring us to a right judgement of our selves , and the creature , with which sinne commits spirituall adultery , that so we may recover our taste before lost . And then , when with the Prodigall wee returne unto our selves ( having lost our selves before ) we are fit to judge of the basenesse of sin , and of the worth of mercy ; and so upon grounds of right reason , bee willing to alter our condition , and embrace mercy upon any tearmes it shall please Christ to injoyne . Secondly , if we could grieve and cast downe our selves beneath the earth , as low as the nethermost pit , yet this would be no satisfaction to God for sin ; of it selfe , it is rather an enterance , and beginning of hell . Thirdly , we must search what is the cause of this want of griefe which wee complaine of ; whether it be not a secret cleaving to the creature , and too much contentment in it , which oft stealeth away the heart from God , and brings in such contentment , as is subject to faile and deceive us , whereupon from discontentment , wee grieve , which griefe ( being carnall ) hinders griefe of a better kinde . Usually the causes of our want of griefe for sin are these . First , a want of serious consideration , and dwelling long enough upon the cause of griefe , which springs either from an unsetlednesse of Nature , or distractions from things without . Moveable dispositions , are not long affected with any thing . One maine use of crosses , is to take off the soule from that it is dangerously set upon , and to fixe our running spirits . For though griefe for crosses hinder spirituall griefe , yet worldly delights hinder more . That griefe is lesse distant from true griefe , and therfore neerer to be turned into it . And put case wee could call off our mindes from other things , and set them on griefe for our sinnes , yet it is onely Gods spirit that can worke our hearts to this griefe , and for this end , perhaps God holds us off from it , to ●…each us , that he is the teacher of the heart to grieve . And thereupon it is our duty to waite , till hee reveale our selves so far to our selves , as to stir up this affection in us . Another cause may bee a kinde of doublenesse of heart , whereby wee would bring two things together that cannot suite . We would grieve for sin so far as we thinke it an evidence of a good condition : but then , because it is an irksome taske , and because it cannot be wrought without severing our heart from those sweet delights it is set upon : hence we are loath God should take that course to worke griefe , which crosseth our disposition . The soule must therefore by selfe-deniall be brought to such a degree of sincerity and simplicity , as to be willing to give God leave to worke this sorow , not to bee sorrowed for , by what way hee himselfe pleaseth . But here we must remember againe , that this selfe-deniall , is not of our selves , but of God , who onely can take us out of our selves , and if our hearts were brought to a sto●…ping herein to his worke , it would stop many a crosse , and continue many a blessing which God is forced to take from us , that he may worke that griefe in us , which he seeth would not otherwise be kindly wrought . God giveth some larger spirits , and so their sorowes become larger . Some upon quicknesse of apprehension , and the ready passages betwixt the braine and the heart , are quickly moved : where the apprehension is deeper , and the passages slower , there sorow is long in working , and long in removing . The deepest waters have the stillest motion . Iron takes fire more slowly then stubble , but then it holds it longer . Againe , God that searcheth and knows our hearts ( better then our selves ) knows when and in what measure it is fit for to grieve : He sees it fitter for some dispositions , to goe on in a constant griefe . We must give that honour to the wisdome of the great Physitian of soules , to know best how to mingle and minister his potions . And we must not bee so unkinde to take it ill at Gods hands , when he , ( out of gentlenesse and forhearance ) ministers not to us that chur●…sh Physick hee doth to others ; but cheerefully embrace any potion that he thinkes fit to give us . Some holy men have desired to see their sinne in the most ugly colours , and God hath heard them in their requests . But yet his hand was so heavy upon them , that they went alwayes mourning to their very graves ; and thought it fitter to leave it to Gods wisdome to mingle the potion of sorrow , then to be their own choosers . For a conclusion then of this point , If wee grieve that we cannot grieve , and so far as it is sinne , make it our griefe : then put it amongst the rest of our sinnes , which we beg pardon of , and helpe against , and let it not hinder us from going to Christ , but drive us to him . For , herein lyes the danger of this temptation , that those who complaine in this kinde , thinke it should be presumption to goe to Christ : when as he especially calleth the weary and heavy laden sinner to come unto him , and therefore such 〈◊〉 are sensible that they are not sen●… enough of their sin ; must know , though want of feeling be quite opposite to the life of Grace : yet sensiblenes of the want of feeling ▪ shews some degree of the life of Grace . The safest way in this case is , from that life and light that God hath wrought in o●… soules , to see and feele this want of feeling , to cast our selves and this our indisposition , upon the pardoning and healing mercy of God in Christ. We speake onely of those that are so farre displeased with themselves for their ill temper , as they doe not favour themselves in it , but are willing to yeeld to Gods way in redressing it , and doe not crosse the Spirit , moving them thus with David to check themselves , and to trust in God. Otherwise , an unfeeling and carelesse state of Spirit will breed a secret shame of going to God , for removing of that wee are not hearty in labouring against , so farre as our conscience tells us we are enabled . The most constant state the soule can bee in , in regard of sin , is , upon judgement to condemne it upon right ●…nds , and to resolve against it . Thereupon Repentance is called an af●…isdome and change of the minde . And ●…s disposition is in Gods children at 〈◊〉 times . And for affections , love of that ●…ich is good , and hatred of that which 〈◊〉 evill ; these likewise , have a setled ●…tinuance in the soule . But , griefe 〈◊〉 sorow rise and fall as fresh occasions ●…re offered , and are more lively stirred 〈◊〉 upon some lively representation , to 〈◊〉 soule of some hurt wee receive by ●…e , and wrong wee doe to God in it . ●…e reason hereof is , because till the ●…e be separated from the body , these ●…ctions have more communion with 〈◊〉 body , and therefore they cary more ●…ward expressions , then dislike , or ●…omination in the minde doth . We 〈◊〉 to judge of our selves more by that ●…ich is constant , then by that which is ●…ing and flowing . But , what is the reason that the affecti●…s doe not alwayes follow the judgement , 〈◊〉 the choise or refusall of the will ? Our soule being a finite substance , is caried with strength but one way at one time . 2. Sometime God calls us to joy as well as to grieve : and then no wonder if griefe be somewhat to seeke . 3. Sometimes when God calleth ●…o griefe , and the judgement and will goeth along with God , Yet the heart is not alwayes ready , because ( it may bee ) it hath runne out so farre , that it cannot presently be called in againe . 4. Or , the spirits ( which are the instruments of the soule ) may be so wasted , that they cannot hold out to feed a strong griefe : in which case , the conscience must rest in our setled judgement and hatred of ill ; which is the surest and never-failing Character of a good soule . 5. Oft times God in mercy takes us off from griefe and sorow , by refreshing occasions : because sorow and griefe are affections very much afflicting both of body and soule . When is godly sorrow in that degre●… wherein the soule may stay it selfe from uncomfortable thoughts about its condition 〈◊〉 Ans. 1. When we finde strength against that sin ●…ich formerly we fell into , and ability to ●…e in a contrary way : for this answers Gods end in griefe , one of which , is a prevention from falling for the time 〈◊〉 come . For God hath that affection 〈◊〉 him which hee puts into Parents , ●…hich is by smart to prevent their childrens boldnesse of offending for the time to come . 2. When that which is wanting in gri●…fe , is made up in feare . Here there is 〈◊〉 great cause of complaint of the ●…nt of griefe , for this holy affection is 〈◊〉 ●…band of the soule , whereby it is ●…pt from starting from God and his ●…yes . 3. When after griefe wee finde in ●…rd peace ; for true griefe being Gods ●…orke in us , hee knowes best how to ●…easure it . Therefore , whatsoever ●…e God brings my soule into , I am 〈◊〉 rest in his goodnesse , and not except ●…gainst his dealing . That peace and joy , ●…ich riseth from griefe in the use of ●…eanes , and makes the soule more ●…ble and thankfull to God , and lesse censorious and more pitifull to others : is no illusion , nor false light . The maine end of griefe and sorow is , t●… make us value the grace and mercy of God in Christ , above all the contentments which sinne feeds on . Which where it is found , we may know that griefe for sin , hath enough possessed the soule before . The sufficiency of things is to be judged by an answerablenesse to their use and ends : God makes sinne bitter , that Christ may be sweet : that measure of griefe and sorow is sufficient , which brings us , and holds us to Christ. Hatred , being the strongest , deepest , and steadiest affection of the soule against that which is evill ; Griefe for sinne is then right , when it springs from hatred , and encreaseth further hatred against it . Now the soule may bee knowne to hate sin , when it seekes the utter ●…lishing of it , for hatred is an imp●…ble , and irreconcileable affection . True hatred is caried against 〈◊〉 whole kinde of sin , without respect 〈◊〉 any wrong done to us , but only out of meere Antipathie , and contrariety of ●…sposition to it . As the Lambe hateth ●…he whole kinde of Wolves , and man ●…eth the whole kinde of Serpents . A load does us no harme , but yet wee ●…e it . That which is hatefull to us , the ●…earer it is , the more wee shun and ab●…orre it , as venomous Serpents , and ●…full creatures , because the neerenesse of the object affects us more deeply . Therefore , if our griefe spring ●…om true hatred of sinne , it will make ●…o new league with it , but grieve , for 〈◊〉 sinne , especially for our owne particular sinnes , as being contrary to the worke of Gods grace in us , then is griefe 〈◊〉 affection of the new creature , and every way of the right breed . But for fuller satisfaction in this case , ●…e must know there is sometimes griefe 〈◊〉 sin in us , when we thinke there is none : 〈◊〉 wants but stirring up by some quickning word ; the remembrance of Gods ●…avours and our unkindnesse , or the a●…●…aking of our consciences by some ●…osse , will raise up this affection feelingly in us . As in the affection of love , many thinke that they have no love to God at all : yet let God be dishonoured in his name , truth , or children , and their love will soone stirre and appeare in just anger . In want of griefe for sinne , we must remember , 1. That wee must have this affection from God , before we can bring it unto God. And therefore , in the second place , Our chiefe care should be , not to harden our hearts against the motions of the spirit , stirring us to seasonable griefe , for that may cause a judicial hardnesse from God. God oft inflicteth some spirituall judgement ( as a correction upon men ) for not yeelding to his spirit at the first , they feele a hardnesse of heart growing upon them : This made the Church complaine , Why hast thou hardened our hearts from thy feare ? which if Christians did well consider , they would more carefully entertaine such impressions of sorow , as the spirit in the use of the meanes , and observation of Gods dealing toward●… tselves or others , shall worke in ●…m , then they doe . It is a saying of 〈◊〉 , Let a man grieve for his sinne , and 〈◊〉 for his griefe . Though wee can nei●…er love , nor grieve , nor joy of our ●…es , as we should , yet our hearts tell 〈◊〉 , wee are often guilty of giving a ●…ck to the spirit , stirring these affecti●… in us , which is a maine cause of the ●…y sharp afflictions wee endure in ●…is life , though Gods love in the main ●…er of salvation be most firme unto 〈◊〉 We must not thinke to have all this ●…fe at first , & at once , for oftentimes ●…n deeper after a sight and feeling of Gods love then it was before . God is a 〈◊〉 Agent , and knowes every mans se●…ll mould , and the severall services ●…is to use them in , and oft takes liber●… afterwards to humble men more ●…en he hath inabled them better to ●…e it ) then in their first entrance in●… Religion : Griefe before springs ●…monly from selfe-love , and feare ●…ger . Let no man suspect his estate ●…se God spares him in the beginning . For Christians many times meete with greater trials after their conversion then ever they thought on . When men take little fines , they means to take the greater rent . God will have his children first or last to feele what sin is , and how much they are beholding to him for Christ. This griefe doth not alwayes arise fr●… poring on sinne , but by oft considering of the infinite goodnesse of God in Christ , and thereby reflecting on our owne unworthinesse , not onely in regard of sinne past , but like wise of the sin that hangeth upon us , and issues daily from 〈◊〉 The more holy a man is , the more hee sees the holinesse of Gods nature , with whom he desires to have , communion , the more he is grieved that there shoul be any thing found in him , displeasing to so pure a Majestie . And as all our griefe comes no●… 〈◊〉 first , so God will not have it come 〈◊〉 once , but to be a streame alwayes ●…ning , fed with a spring , yet withiin 〈◊〉 bankes , though sometimes deep●… sometimes shallower . Griefe for s●… i●… like a constant streame ; griefe for ●…her things is like a torrent , or swelling waters , which are soone up , soone downe , what it wants in greatnesse , is made up in continuance . Againe , If wee watch not our nature , there will be a spice of Popery , ( which is a naturall Religion ) in this great desire of ●…re griefe●… as if we had that , then we had something to satisfie God withall , ●…nd so , our mindes will run too much ●…pon workes . This griefe must not ●…ly bee wrought by God revealing 〈◊〉 sinne , and his mercy unto us in Christ : But when it is wrought , wee ●…st altogether rest ( in a sense of our ●…e emptinesse ) upon the full satisfa●…on and worthinesse of Christ our Sa●… . All this that hath beene said , tends 〈◊〉 to the abating of our desire to have 〈◊〉 tender and bleeding heart for sinne : 〈◊〉 that in the pursuit of this desire , we 〈◊〉 not cast downe so as to question our ●…es , if we feele not that measure of ●…se which we desire and endeavour 〈◊〉 : Or , to refuse our portion of joy which God offers us in Christ. Considering , griefe is no further good , then it makes way for joy : which caused our Saviour to joyne them together : Blessed are the mourners , for they shall bee comforted . Being thus disposed , wee may commit our souls to God in peace , notwithstanding Satans troubling of us in the houre of temptation . CHAP. XXIII . Other spirituall causes of the soules trouble , discovered , and removed : and object●…ons answered . ANother thing that disquiets and casts downe the soule very much , is , that inward conflict betwixt gr●… and corruption : this makes us most worke , and puts us to most disquietment . It is the trouble of troubles , 〈◊〉 have two inhabitants so neare in one soule , and these to strive one against another , in every action , and at 〈◊〉 times in every part and power in ●…e the one carying us upward , higher ●…d higher still , till we come to God : the ●…er , pulling us lower and lower , fur●…r from him . This cannot but breed a ●…t disquiet , when a Christian shall bee 〈◊〉 on to that which he would not , and hin●…d from that which hee would doe , or ●…led in the performance of it . The ●…re light there is to discerne , and life ●…f Orace to be sensible hereof ; and the ●…re love of Christ , and desire from ●…ove to be like to him , the more irkesome will this be : no wonder then that 〈◊〉 Apostle cryed out , O wretched man 〈◊〉 lam , &c. Here is a speciall use of Trust , in the ●…e mercy of God in justification , ( con●…ing all is stained that comes from 〈◊〉 ) it is one maine end of Gods leaving 〈◊〉 in this conflicting condition , that 〈◊〉 may live and die by faith in the per●…st righteousnesse of Christ , whereby 〈◊〉 God more , then if wee had 〈◊〉 righteousnesse of our owne . 〈◊〉 by likewise , wee are driven to ●…e use of all the promises of Grace , ●…d to trust in God for the perfor●…ce of them , in strengthening his owne party in us , and not only to trus●… in God for particular graces , but for hi●… Spirit which is the spring of all grac●… which we have through and fr●… Christ : who will helpe us in this fight , untill hee hath made us like himselfe . We are under the government of Grace , sinne is deposed from the rule it had ; and shall never recover the right it had againe ; It is left in 〈◊〉 for matter of exeroise , and ground of triumph . Oh ( say some ) I shall never hold out , as good give over at first as at last , I 〈◊〉 such strong inclinations to sinne in me , and such weaknesse to resist temptation , that I feare ) I shall but shame the cause ; I 〈◊〉 one day perish by the hand of Satan , stre●… thening my corruption . Why art thou thus troubled ? Trust in God , Grace will be above Nature , God above the devill , the Spirit 〈◊〉 the flesh . Be strong in the Lord , the battell is his , and the victory ou●… before hand . If wee fought in our 〈◊〉 cause and strength ; and with our weapons , it were something : but as 〈◊〉 fight in the power of God , so are 〈◊〉 〈◊〉 by that mighty power through faith 〈◊〉 salvation . It lyes upon the faithful●…e of Christ , to put us into that pos●…on of glory which he hath purcha●… for us : therefore charge the soule ●…ake use of the promises , and rely ●…n God for perfecting the good ●…ke that he hath begun in thee . Corruptions be strong , but stronger 〈◊〉 that is in us , then that corruption 〈◊〉 is in us . When wee are weake in ●…owne sense , then are we strong in 〈◊〉 , who perfecteth strength in our ●…nesse fel●… and acknowledged . Our ●…ptions are Gods enemies as well ●…rs , and therefore in trusting to 〈◊〉 and fighting against them , wee 〈◊〉 bee sure hee will take our part a●…st them . But I have great impediments , and ma●… discouragements in my Christian course . What is our impediments be Moun●…s , faith is able to remove them ; Who ●…hou O Mountaine ( saith the Pro●…t . ) What a world of impediments ●…t there betwixt Egypt and the land 〈◊〉 Canaan , betwixt the returne out of Babylon and Ierusalem , yet faith removed all , by looking to Gods power and truth in his promise . The looking too much to the Anakims and Grants , and too little to Gods omnipotency , s●… the Israelites out of Canaan , and p●… God to his oath , that they should never enter into his rest , and it will exclude o●… soules from happinesse at length , if looking too much upon these Anakims within us and without us , wee basely despaire and give over the field , considering all our enemies are not onely conquered for us by our Head , but shall be conquered in us , so that in strength of assistance we fight against them . God gave the Israelites enemies into their hands , but yet they must fight it o●…r , and what coward will not fight wh●… he is sure of help and victory . But I cary continually about mee a 〈◊〉 rupt heart , if that were once changed , I could have some comfort . A new heart is Gods creature , a●… hee hath promised to create it in us . A creating power cannot only bring somthing out of nothing , but contrary 〈◊〉 of contrary . Where we are sure of Gods ●…h , let us never question that power 〈◊〉 which all things are possible . If our ●…rts were as ill , as God is powerfull ●…d good , there were some ground of ●…scouragement . In what measure we ●…e up our hearts to God , in that mea●… wee are sure to receive them bet●… . That Grace which inlargeth the ●…art to desire good , is therefore given , ●…hat God may encrease it , being both a ●…rt and a pledge of further grace . There is a promise of powring cleane ●…er upon us , which faith must sue out . Christ hath taken upō him to purge his ●…se , and make her fit for himselfe . But I have many wants and defects to ●…supplyed . It pleaseth him , that in Christ all ful●…sse shall dwell , from whose fulnesse ●…ce sufficient is dispensed to us , an●…erable to the measure of our faith , ●…hereby we fetch it from the fountain . The more we trust , the more we have . When we looke therefore to our owne ●…nt , we should look withall to Christs ●…nesse , and his neernesse to us , and take advantage from our misery , to re●… upon his al sufficiencie , whose fulnesse ours , as himselfe is . Our fulnesse wi●… our life is hid in Christ , and distille●… into us , in such measure as his wisdo●… thinketh fit , and as sheweth him to b●… a free agent , and yet so as the blame f●… want of grace lyeth upon us , seeing h●… is before hand with us in his offers o●… grace , and our owne consciences will tell us , that our failings are more from cherishing of some lust , then from unwillingnesse in him to supply us with grace . But God is of pure eyes , and cannot endure such sinfull services as I performe . Though God be of pure eyes , y●… he looks upon us in him , who is blame lesse and without spot , who by vertue of his sweet smelling sacrifice , appear●… for us in heaven , and mingles his o●… with our services , and in him will God be known to us by the name of a kind●… Father , not onely in pardoning our defects , but accepting our endeavou●… Wee offer our services to God , not 〈◊〉 our owne name , but in the name of o●… high Priest , who takes them from us , & ●…ents them to his Father , as stirred 〈◊〉 by his spirit , and perfumed by his ●…dience . Ionas his prayer was min●…d with a great deale of passion and ●…perfection , yet God could discerne ●…ething of his owne in it , and pitty 〈◊〉 pardon the rest . CHAP. XXIV . ●…utward troubles disquieting the spirit : and comforts in them . AS for the outward evills that we meet withall in this life ; they are either 〈◊〉 , 1. As deprive us of the comforts our ●…e is supported withall ; or else , 2. they ●…g such misery upon our nature or condi●…n that hinders our well-being in this ●…d . For the first , Trust in God , and take ●…t of his al-sufficiency whatsoever we ●…t . Sure we are by his promise , that ●…e shall want nothing that is good . ●…hat he takes away one way , hee can ●…e another , what he takes away in one hand , he can give in another , wha●… he with-holds one way , he can supply in a better . Whatsoever comfort wee have in goods , friends , health , or any other blessings , it is all conveyed by him , who still remaines though these be taken from us . And wee have him bound in many promises for all that is needfull for us . We may sue him upon his owne bond ; can we thinke that he who will give us a Kingdome , will fa●… us in necessary provision to bring us thither , who himselfe is our portion ? As for those miseries which our weake nature is subject to , they are all under Christ , they come and goe at his command , they are his messengers sent for our good , and called back again when they have done what they came for . Therefore looke not so much upon them , as to him for strength and comfort in them , mitigation of them , and grace to profit by them . To strengthen our faith the more in God , he calleth himselfe , a Buckler for defence from ill , and an exceeding great reward for a supply of all good . A sunne for the one , and a shield for the other . ●…st him then with health , wealth , ●…od name , all that thou hast . It is not ●…an to take away that from us which ●…d will give us , and keepe for us . It ●…ot in mans power to make others ●…ceive what they please of us . Among crosses , this is that which ●…quieteth not the minde least , to bee ●…ceived in matter of trust , when as if ●…e had not trusted , wee had not beene deceived . The very feare of being dis●…pointed , made David in his hast ●…ke all men were lyars . But as it is a ●…pe crosse , so nothing will drive us ●…er unto God , who never faileth his . Friends often prove as the reed of E●…t , as a broken staffe , and as a deceitfull ●…ke , that failes the weary passenger 〈◊〉 Summer time , when there is most ●…ed of refreshing ; and it is the unhap●…esse of men otherwise happy in the ●…rld , that during their prosperous ●…dition , they know not who be their ●…nds , for when their condition de●…es , it plainly appeares , that many ●…e friends of their estates , and not of their persons : But when men will know us least , God will know us most , he knowes our soules in adversity , and knowes them , so as to support and comfort them , and that from the spring head of comfort , whereby the sweetest comforts are fetcht . What God conveyed before by friends , that he doth now instill immediately from himselfe . The immediate comforts are the strongest comforts . Our Saviour Christ told his Disciples , that they would leave him alone , yet ( saith he ) I am not alone , but the Father is with me . At S. Pauls first appealing , all forsooke him , but the Lord stood by him . Hee wants no company , that hath Christ for his companion . I looked for some to take pitty ( saith David ) but there was none . This unfaithfulnesse of man , is a foile to set out Gods truth , who is never neerer then when trouble is neerest . There is not so much as a shadow of change in him or his love . It is just with God , when we lay too much weight of confidence upon any creature , to let us have the greater fal●… Man may faile us , and yet bee a good man , but God cannot faile us and bee God , because he is truth it selfe . Shall God be so true to us , and shall not wee be true to him and his truth ? The like may be said in the departure of our friends . Our life is oft too much in the life of others , which God takes unkindly : How many friends have we in him alone ? who rather then we shall want friends , can make our enemies our friends . A true beleever ●…to Christ as his Mother , Brother , and Sister , because he caries that affection ●…o them , as if they were Mother , Brother , and Sister to him indeed . As Christ makes us all to him , so should we make him all in all to our selves . If all comforts in the world were dead , we have them still in the living Lord. Sicknesses are harbingers of death , and in the apprehension of many they bee the greatest troubles , and tame great spirits , that nothing else could ●…me , herein wee are more to deale with God then with men , which is one comfort sicknesse yeeldeth above other troubles . It is better to bee troubled with the distempers of our owne bodies , then with the distempers of other mens soules ; In which wee have not onely to deale with men , but with the devill himselfe , that ruleth in the humours of men . The example of Asa teaches us in this case , not to lay too much trust upon the Physitian , but with Hezekich first , looke up to God , and then use the meanes . If God will give us a quietus est , and take us off from businesse by sicknesse , then we have a time of serving God by patient subjection to his will. If he meanes to use our service any further , hee will restore our health and strength to doe that worke he sets us about . Health is at his command , and sicknesse stayes at his rebuke . In the meane , the time of sicknesse is a time of purging from that defilement wee gathered in our health , till wee come purer out , which should move us the rather willingly to abide Gods time . Blessed is that sicknesse that proves the health of the soule . Wee are best , for the most part , when wee are weakest . Then it appeares what good profici●…s we have been in time of health . Carnall men are oft led along by ●…lse hopes suggested by others , and cherished by themselves , that they shal ●…ye still , and doe well , till death comes , and cuts off their vaine confidence , and their life both at once , before ever they are acquainted what it is to trust in God aright , in the use of meanes . Wee should labour to learne of S. Paul in desperate cases , to receive the sentence of ●…h , and not to trust in our selves , but in God that raiseth the dead . Hee that raiseth our dead bodies out of the ●…ave , can raise our diseased bodies out of the bed of sicknesse , if he hath a plea●…e to serve himselfe by us . In all kinde of troubles , it is not the ingredients that God puts into the C●…p so much afflicts us , as the ingredi●…ts of our distempered passions mingled with them . The sting and coare of them all is sinne : when that is not ●…ely pardoned , but in some measure ●…led , and the proud flesh eaten out , ●…n a healthy soule will ●…eare any thing . After repentance , that trouble that before was a correction , becomes now a triall and exercise of grace . Strike Lord ( saith Luther ) I'beare any thing willingly , because my sinnes are forgiven . We should not be cast downe so much about outward troubles , as about sinne , that both procures them , and invenomes them . We see by experience , when conscience is once set at liberty , how chearefully men will goe under any burthen : therefore labour to keep out sinne , and then let come what will come . It is the foolish wisdome of the world to prevent trouble by sin , which is the way indeed to pull the greatest trouble upon us . For sinne dividing betwixt God and us , moveth him to leave the soule to intangle it selfe in ●…s owne wayes . When the conscience is cleare , then there is nothing between God and us to hinder our trust . Outward troubles rather drive us neerer unto God , and stand with his love . But sin defileth the soule , and sets it further from God. It is well doing that inables us to commit our soules cheerefully ●…to him . Whatsoever our outward condition be , if our hearts condemne us 〈◊〉 , we may have boldnesse with God. In my trouble our care should be , not to avoid the trouble , but sinfull miscari age in and about the trouble , and so trust God. It is a heavy condition to be under the burthen of trouble , and under the burthen of a guilty conscience both at once . When men will walke in the light of their owne fire , and the sparkes which they have kindled themselves , it is just with God , that they should lye downe in sorow . Whatsoever injuries we suffer from those that are ill affected to us , let us commit our cause to the God of vengeance , and not meddle with his prerogative . He will revenge our cause better then we can , and more perhaps then we desire . The wronged side , is the ●…er side , * If in stead of meditating revenge , we can so overcome ourselves , 〈◊〉 to pray for our enemies , and deserve well of them , wee shall both sweeten our owne spirits , and prevent a sharpe temptation which wee are prone unto , and have an undoubted argument , that we are sonnes of that Father that doth good to his enemies , and members of that Saviour that prayed for his persecutors . And withall by heaping coales upon our enemies , shall melt them either to conversion , or to confusion . But the greatest triall of trust , is in our last encounter with death , wherein we shall finde not only a deprivation of all comforts in this life , but a confluence of all ill at once , but wee must know , God will be the God of his unto death , and not only unto death , but in death . We may trust God the Father with our bodies and soules which he hath created ; and God the Sonne , with the bodies and soules which he hath redeemed ; and the holy Spirit , with those bodies and soules that he hath sanctified . We are not disquieted when wee put off our cloathes and goe to bed , because we trust Gods ordinary providence to raise us up againe . And why should we be disquieted when we put off our bodies , and sleep our last sleep , considering we are more sure to rise out of 〈◊〉 graves , then out of our beds . Nay , we are raised up already in Christ our ●…d : who is the resurrection and the life , in whom we may triumph over death , that triumpheth over the greatest Mo●…chs , as a disarmed and conquered enemie . Death is the death of it selfe , and not of us . If we would have faith ready to die by , wee must exercise it well in living by it , and then it will no more faile us , then the good things we lay hold on by it , untill it hath brought 〈◊〉 into heaven , where that office of it is ●…aid aside : here is the prerogative of a true Christian above an hypocrite and a worldling , when as their trust , and the thing they trust in , failes them , then a true beleevers trust stands him in greatest stead . In regard of our state after death , a Christian need not bee disquieted , for the Angels are ready to doe their office in carying his soule to Paradise , those ●…ansions prepared for him . His Saviour will bee his Judge , and the Head will ●…t condemne the members : then hee is to receive the fruit and end of his Faith , the reward of his Hope ; which is so great and so sure , that our trusting in God for that , strengtheneth the heart to trust him for all other things in our passage ; so that the refreshing of our faith in these great things , refreshes its dependance upon God for all things here below . And how strong helpes have we to uphold our Faith , in those great things which wee are not able to conceive of , till wee come to possesse them ? Is not our husband there ? and hath hee not taken possession for us ? doth he not keep our place for us ? Is not our flesh there in him ? and his spirit below with us ? have we not some first fruits and earnest of it before hand ? Is not Christ now a fitting and preparing of us daily , for what he hath prepared and keepes for us ? Whither tends all we meete with in this world , that comes betwixt us and heaven , as desertions , inward conflicts , outward troubles , and death at last , but to fit us for a better condition hereafter , and ●…y Faith therein , to stirre up a strong desire after it ? Comfort one another with ●…se things , saith the Apostle ? these bee 〈◊〉 things will comfort the soule . CHAP. XXV . Of the defects of gifts , disquieting the ●…le . As also the afflictions of the Church . AMong other things , there is nothing more disquiets a Christian , ●…at is called to the fellowship of Christ and his Church here , and to ●…ory hereafter , then that he sees himselfe unfurnished , with those gifts that 〈◊〉 fit for the calling of a Saint , As ●…ewise for that particular standing ●…d place wherein God hath set him in 〈◊〉 world , by being a member of a bo●… politick . For our Christian calling , wee must ●…ow that Christianity is a matter ra●…er of grace then of gifts , of obedience then of parts . Gifts may come from a more common worke of the ●…pirit , they are common to castawayes , and are more for others then for our selves . Grace comes from a peculiar favour of God , and especially for our owne good . In the same duty , where there is required both gifts and grace , ( as in prayer ) one may performe it with evidence of greater grace , then another of greater parts . Moses ( a man not of the best speech ) was chosen before Aaron , to speak to God , and to strive with him by Prayer , whilst Israel fought with Amaleck , with the sword . It is a businesse more of the heart then of the tongue , more of groanes then of words , which groanes and sighes , the Spirit will alwayes stirre up even in the worst condition . Yet for parts there is no member , but it is fitted with some abilities , to doe service in the body , and by faith may grow up to a greater measure . For God calls none to that high condition , but whom in some measure hee fits to bee an usefull member , and endues with a publique spirit . But that is the measure which Christ thinkes fit ; who will make up that in the body , which is wanting in any par●…lar member . God will encrease the ●…asure of our gifts , as occasion shall 〈◊〉 offered to draw them forth : for there is not the greatest , but may have 〈◊〉 both of the parts , and graces of the ●…nest in the Church . And here the ●…le may by a spirit of faith goe to God in this maner . Lord , the estate of Christianity unto which thy love in Christ hath called , and advanced mee , is an high condition ; and there is need of a great measure of grace , to uphold the credit and comfort of it . Whom thou callest unto it , thou dost in some ●…asure furnish , to walke worthy of it . Let this be an evidēce to my soul of the ●…th of thy call , that I am enabled by the Spirit for those duties that are required ; in confidēce of which assistāce , I will set upō the work : Thou hast promised to give wisdome to thē that ask it , & to ●…id none with their unworthinesse . Nay , thou hast promised the spirit of all grace to those that begge it ; it is that which I need , and it is no more then thou hast promised . Onely it must bee remembred , that we doe not walke above our parts and graces , the issue whereof will be discouragement in our selves , and disgrace from others . The like may be said for our particular calling , wherein we are to expresse the graces of our Christian calling , and serve one another in love , as members of the State as well as of the Church , therefore every one must have 1. a calling , 2. a lawfull , 3. a usefull calling , 4. a calling fitted for his parts , that he may be even for his businesse , 5. a lawfull entrance , and calling thereunto , 6. and 〈◊〉 lawfull demeanour in the same . Though the Orbe and Sphere we wal●… in be little , yet we must keepe within the bounds of it , because for our cariage in that , wee must give a strict account , and there is no calling so meane , but a man shall finde enough to give a good account for . Our care must be to know our worke , and then to doe it , and so to doe it , as if it were unto God , with conscience of moderate diligence ; for over-doing , and overworking any thing , comes either from ostentation , 〈◊〉 distrust in God : And negligence is 〈◊〉 farre from getting any blessing , that ●…rings us under a curse for doing Gods 〈◊〉 negligently . For we must thinke 〈◊〉 callings to be services of God who 〈◊〉 appointed us our standing there●… That which belongs to us in our cal●…ng , is care of discharging our duty , 〈◊〉 which God takes upon him , is assi●…ce and good successe in it . Let us ●…e our worke , and leave God to doe 〈◊〉 owne . Diligence and trust in him 〈◊〉 onely ours , the rest of the burthen is 〈◊〉 . In a Family the Fathers and the ●…sters care is the greatest , the childs 〈◊〉 is onely to obey , and the servants 〈◊〉 doe his worke , care of provision and ●…ection doth not trouble them . Most of our disquietnesse in our calling , 〈◊〉 that wee trouble our selves about 〈◊〉 worke . Trust God and be doing , 〈◊〉 let him alone with the rest . Hee ●…nds upon his credit so much , that it ●…ll appeare we have not trusted him ●…vaine , even when we see no appearance of doing any good . Peter fish●… all night and catched nothing , yet up on Christs word hee casts in his net againe , and caught so many fish as brak●… his net . Covetousnesse ( when men wi●… be richer then God would have them troubles all , it troubles the house , the whole family , and the house within u●… our precious soule , which should bee 〈◊〉 quiet house for Gods spirit to dwell in , whose seat is a quiet spirit . If me●… would follow Christs method , and seeke first the Kingdome of heaven , all other things would bee cast upon them . If thoughts of insufficiency in our places discourage us , remember what God saith to Moses , when he pretended disability to speake , Who hath made 〈◊〉 mouth , have not I the Lord ? All o●… sufficiency for every calling is from God. But you will say , Though by Gods blessing my particular condition be comfortable , yet the state of Gods people abroad , 〈◊〉 the miseries of the times disquiet me . We complaine of the times , but let us take heed wee bee not a part of the misery of the times : that they be not 〈◊〉 worse for us . Indeed hee is a dead ●…mber , that takes not to heart the ill 〈◊〉 the times , yet here is place for that ●…plaint , Help Lord. In these tem●… doe as the Disciples did , Cry to ●…ist to rebuke the tempests and ●…mes . This is the day of Iacobs trou●… , let it also be the day of Iacobs trust ; 〈◊〉 the body doe as the head did in the 〈◊〉 case , and in time it shall bee with 〈◊〉 body as it is with the head . In this case it is good to lay before 〈◊〉 all the promises made to his ●…rch , with the examples of his pre●… in it , and deliverance of the same ●…rmer times . God is never neerer 〈◊〉 Church then when trouble is neere : ●…en in earth they conclude an utter ●…throw , God is in heaven conclude●… a glorious deliverance : usually af●… the lowest ebbe , followes the high●… spring tide . Christ stands upon 〈◊〉 Zion . There is a Counsell in ●…aven , that will dash the mould of all ●…trary Counsels on earth ; and ●…ich is more , God will worke the raising of the Church , by that very meanes by which his enemies seek to ruine it . Let us stand still and behold the salvation of the Lord. God gave too deare a price for his Church , to suffer it long in the hands of mercilesse enemies . As for the seeming flourishing of the enemies of Gods Church , it is but for a time , and that a short time , and a measured time , The wicked plot against the just , they are plotters and plowers of mischiefe ; they are skilfull and industrious in it , but they reape their owne ruine . Their day is a comming , and their pi●… is in digging : take heed therefore of fretting , because of the man that bringeth wicked devices to passe ; for the armes of the wicked shall be broken . Wee should help our faith by observing Gods executing of judgement in this kinde . It cannot but vexe the enemies of the Church , to see at length a disappointing of their projects , but then to see the mould of all their devices turned upon their owne heads , will more torment them . In this case , it will much comfort to goe into the Sanctuary , for there wee shall be able to say , Yet God is good to 〈◊〉 . God hath an Arke for his , there is no condition so ill , but there is Balme in Gilead , comfort in Israel . The depths ●…f misery , are never beyond the depths of mercy . God oft for this very end , strips his Church of all helpes below , that it may onely rely upon him : and that it may appeare that the Church is ruled by an higher power then it is opposed by . And then is the time when we may ex●…ct great deliverances of the Church , when there is a great faith in the great God. From all that hath beene said , wee see , that the only way to quiet the soul is , to lay a charge upon it to trust God , ●…d that unquietnesse and impatiency , me symtomes and discoveries of an un●… leeving heart . CHAP. XXVI . Of divine reasons in a beleever . Of his minding to praise God , more then to bee delivered . TO goe on . [ I shall yet praise him . ] In these words David expresseth the reasons and grounds of his trust , namely from the interest hee had in God by experience and speciall covenant , wherein in generall we may observe , that those who truly trust in God , labour to back their faith with sound arguments ; faith is an understanding grace , it knowes whom it trusts , and for what , and upon what grounds it trusts : Reason of it selfe cannot finde what we should beleeve , yet when God hath discovered the same , faith tells us there is great reason to beleeve it ; faith useth reason ( though not as a ground yet ) as a sanctified instrument to finde out Gods grounds , that it may rely upon them . He beleeves best , that knowes best why hee should beleeve ; Confidence , and love , and other affections of the soule , though they have no reason grafted in them , yet thus farre they are reasonable , as that they are in a wise man raised up , guided , and laid downe with reason , or else men were neither to be blamed nor praised for ordering their affections a right ; whereas not only civill vertue , but grace it selfe is especially conversant in ruling the affections by sanctified reason . The soule guides the will and affections , otherwise then it doth the outward members of the body . It swayes the affections of confidence , love , joy , &c. as a Prince doth his wiser subjects , and as Counsellors doe a well ordered State 〈◊〉 ministring reasons to them , but the ●…le governes the outward members by command , as a master doth a slave , ●…his will is enough . The hand and foot ●…ve upon command , without regarding any reason , but wee will not trust 〈◊〉 rejoyce in God without reason , or a 〈◊〉 of reason at the least . Sinne it selfe never wanted a reason , 〈◊〉 as it is , but we call it unreasonable , ●…use it hath no good reason for it ; for reason being a beame of God , cannot strengthen any worke of darknesse . God having made man an understanding creature , guides him by a way sutable to such a condition , and that is the reason why God in mercy yeelds so far to us in his word , as to give us so many reasons of our affiance in him . What is encouragement and comfort , but a demonstration to us of greater reasons to raise us up , then there are to cast us downe . Davids reasons ( here ) are drawne partly from some promise of deliverance , and partly from Gods nature and dealing with him , whom , as he had formerly found an healing , & a saving God , so he expects to finde him still ; and partly from the covenant of grace hee is my God. The chiefe of his reasons are fetched from God , what he is in himselfe , and what hee is and will be to his children , and what to him in particular ; though godly men have reasons for their trst , yet those reasons be divine and spirituall as faith it selfe is : for as naturally as beames come from the Sunne , and branches from the roote , even so by divine discourse one truth issueth from another . And as the beames and the Sunne , as the roote and branches are all of one nature , so the grounds of comfortable truths , and reasons taken from those grounds , are both of same divinity and authority , though in time of temptation discourse is oft so troubled , that it cannot see how one truth riseth from another ; this is one priviledge of heaven , that our knowledge there shall not be so much discoursive , proving one thing by another , as definitive , seeing things in their grounds with a more present view : the soule being then raised and enlarged to a present conceiving of things , and there being no flesh and blood in us , to raise objections that must be satisfied with reasoning . Sometimes in a clearer state of the soule , faith hath not so much use of reasons , but upon neere and sweet communion with God , and by reason of some likenesse betweene the soule that hath a divine nature stamped upon it , and God , it presently without any long discourse , runneth to God as it were by a supernaturall instinct , as by a naturall instinct a childe runneth to his Father in any distresse . Yea , and from that common light of nature , which discovereth there is a God , even naturall men in extremities will runne to God , and God as the Author of nature will sometimes heare them , as he doth the yong Ravens that cry unto him ; but comfortably , and with assurance onely those have a familiar recourse unto him , that have a sanctified sutable disposition unto God , as being well acquainted with him . Sometimes againe faith is put to it to use reasons to strengthen it selfe , and therefore the soule studieth arguments to help it selfe by , either from inward store laid up in the soule , or else it hearkeneth , and yeelds to reasons suggested by others ; and there is no gracious heart , but hath a frame sutable and agreeable to any holy and comfortable truth that shall be brought and enforced upon it ; there is something in his spirit that answers what ever comes from the spirit of God : though perhaps it never heard of it before , yet it presently claimes kindred of it , as comming from the same blessed Spring , the ●…ly Spirit ; and therefore a gracious heart sooner takes comfort then another , as being prepared to close with it . The reasons here brought by David , are not so much arguments to convince his judgement , as motives and inducements to encline his will to trust in God , for trusting being a holy relying upon God , carieth especially the will to him ; now the will is led with the goodnesse of things , as the understanding is led with truth ; the heart must be sweetned with consideration of love and mercy in him whom we trust , as well as convinced of his ability to doe us good , the cords that draw the heart to trust , are the cords of love , and the cords of love are especially the love of him to us whom we love ; and therefore the most prevailing reasons that carie the whole heart , are such as are drawne from the sweetnesse of God , whereby the heart is opened and enlarged to expect all good , and nothing but good from him . But we must remember that neither reasons from the truth and power of God , nor inducements or allurements from the goodnesse of God , will further prevaile with the soule , then it hath a fresh light and rellish brought into it by the spirit of God , to discerne of those reasons , and answer the contrary . [ I will praise him . ] David here minds praising of God more then his owne delivery , because he knew his owne delivery was intended on Gods part , that he might be glorified ; It is an argument of an excellent spirit , when all selfe-respects are drowned in the glory of God ; and there is nothing lost therein , for our best being is in God ; A Christian begins with loving God for himselfe ; but he ends in loving himselfe in and for God , and so his end , and Gods end , and the end of all things else , concenter and agree in one ; We may ayme at our owne good , so wee bring our hearts to referre it to the chiefe good , as ●…sse circle may well be contained in greater , so that the lines drawn from both circles , meete in one middle point . it is an excellent ground of sincerity , to desire the favour of God , not so much out of selfe aymes , as that God may have the more free and full praise from us , considering the soule is never more f●… for that blessed duty , then when it is in a cheerefull plight . It rejoyced David more , that hee should have a large heart to serve God , then that he should have enlargement of condition . Holy dispositions thinke not so much of the time to come , that it will bee sweet to them , as that it will further Gods praise . True grace raiseth the soule , above selfe-respects , and resteth not till it comes to the ●…efe end , wherein its happinesse con●…ts . God is glorified in making us happy , and wee ( enjoying happinesse ) must glorifie God. Although God condescend so low unto us , as not onely to allow us , but to enjoyne us to looke to our owne freedome from misery , and enjoyment of happinesse , yet a soule throughly seasoned with grace , mounteth higher , and is caried with pure respects to advance Gods glory ; yea somtimes so farre , as to forget it owne happinesse , it respects it selfe for God , rather then God for it selfe . A heavenly soule is never satisfied , untill it be as neere God as is attaineable . And the neerer a creature comes to God , the more it is emptied of it selfe , and all selfe-aymes . Our happinesse is more in him , then in our selves . Wee seeke our selves most , when we deny our selves most . And the more wee labour to advance God , the more we advance our owne condition in him . [ I will praise . ] David thinkes of his owne duty in praising God , more then of Gods worke in delivering him : Let us thinke of what is our duty , and God will thinke of what shall bee for our comfort ; we shall feelse God answering what we looke for from him , in doing what hee expects from us . Can wee have so meane thoughts of him , as that we should intend his glory , and ●…e not much more intend our good ? This should be a strong plea unto us 〈◊〉 our prayers , to prevaile with God , when we ingage our selves upon the revelation of his mercy to us , to yeeld him all the praises . Lord as the benefit ●…d comfort shall be mine , so the praises shall be thine . It is little lesse then blasphemy , to praise God for that which by unlawfull shifts we have procured ; for be●…des the bypocrisie of it ( in seeming to sacrifice to him , when we sacrifice in●…ed to our owne wits and carnall helps ) we make him a Patron of those wayes which he most abhorres ; and it is Idolatry in the highest degree , to transforme God so in our thoughts , as ●…o thinke he is pleased with that which comes from his greatest enemy . And there is a grosse mistake to take Gods curse for a blessing ; to thrive in an ill way , is a spirituall judgement , ex●…eamly hardening the heart . It is an argument of Davids sincerity here , that he meant not to take any indirect course for delivering himselfe , because he intended to praise God , which as no guilty conscience can offer , ( being afraid to looke God in the face , ) so God would abhorre such a sacrifice , were it offered to him . S. Paul was stirred up to praise God , but withall hee was assured God would preserve him from every evill worke . Sometimes indeed where there is no malicious intention , God pardons some breakings out of flesh and blood , endeavouring to helpe our selves in danger , so farre as not to take advantage of them to desert us in trouble , as in David who escaped from Achis by counterfeiting ; and this yeelds a double ground of thankfulnesse , partly for Gods overlooking our miscariage , and partly for the deliverance it selfe . Yet this indulgence of God , will make the soule more ashamed afterward s●… these sinfull shifts , therefore it must be no president to us . There can neither be grace nor wisdome in setting upon a course , wherein we can neither pray to God for successe in , nor blesse God when he gives it . In this case God most ●…sseth , where he most crosseth , and ●…st curseth where the deluded heart ●…nkes he blesseth most . CHAP. XXVII . ●…our worst condition wee have cause to praise God. Still ample cause in these dayes . [ Shall yet praise him . ] Or , yet I will praise God ; that is , however it goeth ●…ith me , yet as I have a cause , so I ●…ve a spirit to praise God ; when we ●…e at the lowest , yet it is a mercy that ●…e are not consumed , we are never so ill , ●…t it might be worse with us ; whatsoever is lesse then hell is undeserved . 〈◊〉 is a matter of praise , that yet we have ●…e and opportunity to get into a ●…essed condition . The Lord hath afflicted me sore , but he hath not delivered mee 〈◊〉 death , saith David . Is the worst times there is a presence 〈◊〉 God with his children . 1. In moderating the measure of the crosse , that it be not above their strength . 2. In moderating the time of it , The rod of the wicked shall not rest long upon the lot of the righteous . God limits both measure and time . 3. Hee is present in mixing some comfort , and so allaying the bitternesse of a crosse . 4. Yea , and he supports the soule by inward strength ; so as though it faint , yet it shall not utterly faile . 5. God is present in sanctifying a crosse for good , and at length when he hath perfected his owne worke in his , he is present for a finall deliverance of them . A sound hearted Christian hath alwayes a God to goe to , a promise to goe to , former experience to goe to , besides some present experience of Gods goodnesse which he enjoyes : for the present he is a childe of God , a member of Christ , an heire of heaven , hee dwells in the love of God in the crosse , as well as out of it , hee may bee cast out of his happy condition in the world , but never out of Gods favour . If Gods children have cause to praise God in their worst condition , what diffe●…ce is there betwixt their best estate and their worst ? Howsoever Gods children have con●…uall occasion to praise God , yet ●…ere be some more especiall seasons of praising God then others , there bee dayes of Gods owne making , of purpose to ●…joyce in , wherein we may say ; This is the day which the Lord hath made , let us rejoyce therein . And this I thinke is ●…iefly intended here . David comforts ●…imselfe with this , that however it was ●…w with him , yet God would deale so ●…iously with him hereafter , that he ●…uld have cause to blesse his name . Though in evill times we have cause 〈◊〉 praise God , yet so wee are , and such 〈◊〉 our spirits ( for the most part ) that ●…ction straitens our hearts . There●…re the Apostle thought it the fittest ●…y in affliction to pray , Is any afflicted 〈◊〉 him pray ; saith Iames , Is any joyfull , let 〈◊〉 sing Psalmes , shewing that the day ●…ejoycing is the fittest day of prai●… God. Every worke of a Christian is beautifull in its owne time , the graces of Christianity have their severall offices at severall seasons , in trouble , prayer is in its season , in the evill day call upon me , saith God : In better times praises should appeare and shew themselves . When God manifests his goodnesse to his , hee gives them grace with it , to manifest their thankfulnesse to him . Praising of God is then most comely ( though never out of season ) when God seemes to call for it , by renewing the sense of his mercies i●… some fresh favour towards us . If a bird will sing in Winter , much more in the Spring . If the heart be prepared in the Winter time of adversity to praise God , how ready will it bee when it i●… warmed with the glorious sunshine of his favour . Our life is nothing , but as it were a webbe woven with interminglings 〈◊〉 wants and favours , crosses and blessings , standings and failings , combate and victory , therefore there should be a perpetuall intercourse of praying and pr●… sing in our hearts . There is alwayes ground of communion with God in ●…e of these kindes , till wee come to ●…at condition wherein all wants shall be supplied , where indeed is only matter of praise . Yet praising God in this ●…fe , hath this prerogative , that here we praise him in the middest of his enemies . In heaven all will bee in consort with us . God esteemes it an honour in the middest of devils , and wicked men ( whose life is nothing but a dishonour a●… him ) to have those that will make his ●…e ( as it is in it selfe , so ) great in the ●…ld . David comforts himselfe in this , that he should praise God ; which shewes he had inured himselfe well before to this holy exercise , in which hee found ●…ch comfort , that he could not but joy in the fore-thoughts of that time , wher●… he should have fresh occasion of his ●…mer acquaintance with GOD. Thoughts of this nature enter not into ●…eart that is strange to God. It is a speciall Art in time of misery , 〈◊〉 thinke of matter of joy , if not for the ●…sent , yet for the time to come ; for joy disposeth to praise , and praise again stirres up joy ; these mutually breed one another , even as the seed brings forth the tree , and the tree brings forth the seed . It is wisdome therefore to set faith on worke , to take as much comfort as wee can from future promises , that wee may have comfort and strength for the present , before we have the full possession of them . It is the nature of faith to antidate blessings , by making them that are to be performed hereafter , as present now , because wee have them in the promise . If God had not allowed us to take many things in trust for the time to come , both for his glory , and our good , hee would never have left such rich promises to us . For faith doth not only give glory to God for the present ( in a present beleeving of his truth , and relying upon him ) but as it lookes forward , it sees an everlasting ground of praising God , and is stirred up to praise him now , for that future matter of praise , which it is sure to have hereafter . The very hopes of future good , made David praise God for the present . If the happy condition wee looke for were present , wee would embrace it with present praises . Now faith is the evidence of things not s●…ene , and gives a being to that , which is not ; whereupon a true beleeving soule cannot but bee a praising soule . For this end God reveales before hand what wee shall have , that before hand we should praise him , as if we possessed it . For that is a great honour to his ●…uth , when wee esteeme of what hee speakes , as done , and what he promiseth , as already performed . Had wee not a perpetuall confidence in the perpetuity of his love to us , how is it possible we should praise him ? But we want those grounds for the time is come which David had , hee had particular promises which we want . Though we want Vrim and Thum●… ; and the Prophets to foretell us what the times to come shall be , yet we have the Canon of Scripture enlarged , ●…e live under a more glorious manifestation of Christ , and under a more plentifull shedding of the Spirit , wherby that want is abundantly supplyed ; we have generall promises for the time to come , that God will never faile nor forsake us , that he will be with us in fire and in water , that he will give an issue to the temptation , and that the issue of all things shall be for our good , that we shall reape the quiet fruit of righteousnesse , and no good thing will he withhold from them that tend a godly life , &c. If wee had a spirit of faith to apply these generalls . we should see much of Gods goodnesse in particular . Besides generall promises , wee have some particular ones for the time to come ; of the confusion of Antichrist , of the conversion of the Iewes , and fulnesse of the Gentiles , &c. which though we perhaps shall never live to see , yet we are members of that body , which hereafter shall see the same , which should stir up our hearts to praise God , as if we did enjoy the present fulfilling of them our selves , for faith can present them to the soule , as if they were now present . Some that have a more neere communion with God , may have a particular faith of some particular deliverances , whereupon they may ground particular prayer . Luther praying for a sicke friend , who was very comfortable and usefull to him , had a particular answer for his recovery , whereupon he was so confident , that he sent word to his friend , that hee should certainly recover . Latimer prayed with great zeale , for three things , 1. That Queen Elizabeth might come to the Crowne . 2. That hee might seale the truth with his heart blood . 3. And that the Gospell might be restored once againe , once againe , which he expressed with great vehemency of spirit . All which three God heard him in . But the priviledges of a few must not be made a generall rule for all . Priviledges goe not out of the persons , but rest there . Yet if men would maintaine a neerer communion with God , there is no doubt but hee would reveale himselfe in more familiar maner to them , in many particulars then usually he doth . Those particular promises in the 91. Psalme , and other places , are made good to such as have a particular faith , and to all others ( with those limitations annexed to promises of that nature ) so far forth as God seeth it will induce to their good and his owne glory , and so farre forth as they depend upon him in the use of meanes ; And is not this sufficient to stay a gracious heart ? But not to insist upon particular promises and revelations , ( the performance whereof wee enjoy here in this present life ) we have rich and precious promises of finall and full deliverance from all evill , and perfect enjoying of all good in that life which is to come ; yet not so to come , but that we have the earnest and first fruits of it here ; All is not kept for heaven ; Wee may say with David , Oh how great is thy goodnesse , which thou hast laid up for them that feare thee , and ( not onely so , but ) how great is that goodnesse which thou hast wrought in them that trust in thee , even before the sons of men ; God treasures not up all his goodnesse for the time to come , but layes much of it out daily before such as have eyes to behold it . Now Gods maine end in revealing ●…ch glorious promises of the life to come , is , that they might be a ground of comfort to us , and of praise to him even in this life ; And indeed what can be grievous in this world to him that hath heaven in his eye ? What made our blessed Saviour endure the ●…osse and despise shame , but the joy of glory to come set before him ? The duty that David brought his heart to before hee had a full enjoyment of what he looked for , was patient waiting , it being Gods use to put a long date often times to the peformance of his promises ; David after h●… had the promise of a Kingdome , was p●…t off a long time ere he was invested to it ; Abraham was an olde man before he enjoyed his sonne of the Promise ; Ioseph stayed a long time before he was exalted ; Our blessed Saviour himselfe was thirty foure yeares olde before he was exalted up into glory . God deferres , but his deferring is no empty space , wherein no good is done , but there is in that space a fitting for promises . Whilest the seed lyeth hid in the earth , time is not lost , for Winter fits for Spring , yea the harder the Winter , the more hopefull the Spring ; yet were it a meere empty space wee should hold out , because of the great things to come , but being onely a preparing time , we should passe it with the lesse discouragement . Let this support us in all the thwartings of our desire ; it is a folly to thinke , that wee should have Physick and health both at once ; we must endure the working of Gods Physick ; when the sick humour is caried away and purged , then wee shall enjoy desired health . God promiseth forgivenesse of sinne , but thou findest the burthen of it daily on thee . Cheere up thy selfe , when the morning is darkest , then comes day ; after a weary weeke comes a Sabbath , and after a fight victory will appeare . Gods time is best , therefore resolve upon waiting his leisure . For the better demeaning of our selves herein , we must know we must so waite , that we provoke not in ●…e meane time his patience on whom ●…e depend , by putting forth our hand to any evill , which indeed is a crossing of our hopes . Therefore waiting upon God , is alwayes joyned with doing good . There is an influence in the thing hoped for , in the spirit of him that truly hopes , stirring him up to a sutable conformity , by purging himself of whatso ever will not stand with the holines of that condition . Waiting implyes all graces , as Patience , Perseverance , Long suffering in holding out , notwithstanding the tediousnesse of time deferred , Courage , and breaking through all difficulties that stand betweene . For what is waiting indeed , but a continuing in a gracious inoffensive course , till the accomplishment of our desires ? Whence wee may discerne a maine difference betwixt a Christian , and a carnall man , who is short-spirited , and all for the present ; hee will have his good here , whereas a Saint of God continues still waiting , though all things seeme contrary to what he expects . The presence of things to come is such to faith , as it makes it despise the pleasure of sinne for a season . What evidence of goodnes is it , for a man to be good onely upon the apprehension of something that contents him ? Here is the glory of faith , that it can upon Gods bare promise , crosse it selfe in things pleasing to nature , and raise up the soule to a disposition , some wayes answerable to that blessed estate , which ( though yet it enjoyes not , yet ) it is undoubtedly perswaded of , and lookes for . What can incourage us more to waite , then this , that the good we waite for , is greater then wee are able to conceive , yea greater then wee can desire or hope for ? This was no presumptuous resolution of Davids owne strength , but it issued from his present truth of heart , ( so farre as he knew the same ; ) together with an humble dependance upon God , both for deliverance , and a heart to praise him for it ; because Gods benefits are usually entire , and are sweetned with such a sense of his love , as causeth a thankfull heart , which ( to a ●…e Christian ) is a greater blessing then ●…e deliverance it selfe , as making the ●…ule better . David doth acknowledge with humble admiration , that a heart ●…larged comes from God , Who am I ( saith he ) and who are my people ? He mentioneth here praising God , in ●…ead of deliverance , because a heart enlarged to praise God , is indeed the greatest part of the deliverance ; for by it the soule is delivered out of its owne straits and discontent . CHAP. XXVIII . Divers qualities of the praise due to God. With helps therein . And notes of Gods hearing our prayers . THough this be Gods due and our duty , and in it selfe a delightfull thing , yet it is not so easie a matter to praise God , as many imagine : Musick is sweet , but the setting of the strings in tune is ●…pleasing ; our soules will not be long 〈◊〉 ●…e , and it is harsh to us to go about the setting them in order ; like curious Clocks , a little thing will hinder the motion ; especially passion , which disturbs not onely the frame of grace in us , but the very frame of nature , putting man out of the power and possession of himselfe ; and therefore David here , when he had thoughts of praising God , was faine to take up the quarrell betwixt him and his soule first ; Praising sets all the parts and graces of the soule aworke ; and therefore the soule had need gather it selfe and its strength together to this duty . It requires especially selfe-denyall , from a conscience of our own wants , weaknesses , and unworthinesse ; it requires a giving up of our selves , and all ours to be at Gods dispose ; the very ground and the fruit which it yeelds are both Gods ; and they never gave themselves truly up to God , that are not ready to give all they have to him whensoever he calls for it ; thankfulnesse is a sacrifice , and in sacrifices there must be killing before offering , otherwise the sacrifice will be as the offering up of some uncleane creature ; thanksgiving is 〈◊〉 Incense , and there must be fire to ●…rne that Incense ; thanksgiving requires not onely affections , but the heat of affections ; there must be some assu●…ce of the benefit wee praise God ●…or ; and it is no easie matter to maintaine assurance of our interest in the best things . Yet in this case if we feele not sense of assorance , it is good we should praise God for what we have ; we cannot deny but God offers himselfe in mercy to us , and that he intends our good thereby , for so wee ought to construe his mercifull dealing towards us , and not have him in jealousie without ground ; if we being our hearts to be willing to praise God , for that wee cannot but acknowledge comes from him , hee will be ready in his time to shew himselfe more clearely to us ; we taste of his goodnesse ●…ny wayes , and it is accompanied with much patience , and these in their natures leade us not onely to repentance , but likewise to thankfull acknowledgement ; and wee ought to follow that which God leades us unto , though hee hath not yet acquainted us with his secrets . It is good in this case to help the soule with a firm resolution , and to back resolution with a vowe , not onely in generall that we will praise , but particularly of something within our owne power , ( provided it prove no snare to us . ) For by this meanes the heart is perfectly gayned , and the thing is as good as done in regard of Gods acceptance , and our comfort ; because strong resolutions discover sincerity without any hypocriticall reservation and hollownesse . Alwayes so much sincerity as a man hath , so much will his inward peace be . Resolution as a strong streame beares downe all before it ; little good is done in Religion without this , and with it all is as good as done . So soone as we set upon this worke , wee shall feele our spirits to rise higher and higher as the waters in the Sanctuary , as the soule growes more and more heated ; see how David riseth by degrees , Be glad in the Lord , and then , rejoyce ye righteous , and then , showt for ioy 〈◊〉 yee that are upright in heart , the spirit of God will delight to carry us along ●…n this duty , untill it leaves our spirits in heaven , praising God with the Saints●…d ●…d glorious Angels there ; to him that ●…h and useth it shall be given ; hee that ●…weth God aright , will honour him by trusting of him ; hee that honours ●…m by trusting him , will honour him by praying ; and he that honours him by prayer , shall honour him by praises ; hee ●…at honours him by praises here , shall perfect his praises in heaven ; and this will quit the labour of setting and kee●…ing the soule in tune ; this trading with God is the richest trade in the world ; when we returne praises to him , 〈◊〉 returnes new favours to us , and so an everlasting ever-encreasing intercourse betwixt God and the soule is maintained ; David here resolved to praise God , ●…use hee had assurance of such a de●…rance , as would yeeld him a ●…ound of praising him . Praising of God may well be called ●…ense , because as it is sweet in it selfe , and sweet to God , so it sweetens all that comes from us . Love and Ioy are sweet in themselves , though those whom wee love and joy in , should not know of our affection , nor returne the like ; but wee cannot love and joy in God , but hee will delight in us ; when we neglect the praising of God , we lose both the comforts of Gods love , and our owne too ; It is a spirituall judgement to want o●… lose the sight or sense of Gods favours , for it is a sign of want of spirituall life , or at least livelinesse ; it shewes wee are not yet in the state of those whom God hath chosen , to set forth the riches of his glory upon . When we consider that if we answer not kindnesse , and favour shewed unto us by men , we are esteemed unworthy of respect ( as having sinned against the bond of humane society and love ) wee cannot but much more take shame to our selves , when wee consider the disproportion of our carriage , and unkind behaviour towards God ; when in stead of being temples of his praise , wee become graves of his benefits ; what a vanity is this in our nature , to stand upon exactnesse of justice , in answering petty curtesies of men , and yet to passe by the substantiall favours of God , without scarce taking notice of them ? the best breeding is to acknowledge greatest respects where they are most due ; and to think , that if unkindnesse and rudenesse be a sinne in civility , it is much more in Religion ; the greatest danger of unthankfulnesse , is in the greatest matter of all ; if wee arrogate any spirituall strength to our selves in spirituall actions , wee commit either sacriledge in robbing God of his due ; or mockerie , by praising him for that which we hold to be of our selves ; if injustice be to be condemned in man , much more in denying God his due , Religion being the first due . It takes much from thankfulnesse , when we have common conceits of peculiar favours , praise is not comely in the mouth of fooles , Godloves no blind sacrifice . We should therefore have wisdome and judgement , not onely to know upon what grounds to be thankfull , but in what order , by discerning what be the best and first favours whence the rest proceed , and which adde a worthiness to all the rest ; it is good to see blessings , as they issue from grace and mercy . It much commends any blessing , to see the love and favour of God in it , which is more to be valued then the blessing it selfe ; as it much commends any thing that comes from us , when we put a respect of thankfulnesse , and love to God upon it ; and if we observe we shall find the unkindnesse of others to us , is but a correction of our unkindnesse to God. In praising God , it is not good to delay , but take advantage of the freshnesse of the blessing ; what we adde to delay , we take from thankfulnesse , and withall , lose the prime and first fruits of our affections ; It is a wise redeeming of time , to observe the best seasons of thankfulnesse ; a cheerefull heart will best close with a cheerefull duty ; and therefore it is not good to waste so fit a temper in frivolous things , but after some contentment given to nature , let God have the fruit of his owne planting ; otherwise it is even no better then the refreshing of him that standeth by a good fire , and cryeth Ah , ah , I 〈◊〉 warme . David doth not say , I will thanke God , but I shall priase him ; ( though hee intends that ) Thankes is then best when it tends to praising , and there ends ; for thankes alone shewes respect to our 〈◊〉 good onely , praises to Gods glory , and in particular to the glory of such excellencies whence the benefit comes ; and from thence the soule is enlarged to thinke highly of all Gods excellenties . Hanna upon particular thankes for hearing her about a childe , takes occasion to set out Gods other excellencies , and riseth higher and higher , from one to many , from the present time , to that which was to come , from particular favours to her selfe , she stirres up others to praise God for his mercy to them ; So David , Deliver me , O God , and my tongue shall sing of thy praises ; Hee propounds this as an ingagement to the Lord to helpe him , because it should tend to the inlargement of his glory ; he was resolved to improve Gods favour this way . The Spirit of God workes like new ●…ine , enlarging the spirit from one degree of praising God to another ; and because it foresees the eternity of Gods love , ( as farre as it can ) it endeavours an eternity of Gods praise ; a gracious heart upon taste of favour shewed to it selfe , is presently warmed to spread the praise of God to others , and the more it sees the fruit of trusting God , and his truth in performing promise , the more it still honours that trusting , as knowing that it lyes upon Gods honour , to honour those that honour him ; blessing will procure blessing ; the soule hath never such freedome from sinne , as when it is in a thankfull frame ; for thankfulnes issues from a heart truly humbled , and emptied of it selfe , truly loving and rejoycing in God ; and upon any sinne the spirit is grieved and straitned , and the lips sealed up in such a heart ; for the conscience upon any sinne , lookes upon it not only as disobedience against Gods will and authority , but as un●…ankfulnesse to his goodnesse , and this ●…elteth a godly heart most of all ; Whē Nathan told David God had done this , ●…d this for him , and was ready to doe nore , he could not hold in the confessi●… of his sinne , but relented and gave in presently . We ought not onely to give thanks , but ●…o be thankfull , to meditate and study the praises of God. Our whole life should be nothing else but a continuall ●…lessing of his holy name , endeavouring to bring in all we have , and to lay i●… out for God and his people , to see where he hath any receivers ; our goodnesse is nothing to God , wee need bring 〈◊〉 water to the fountaine , nor light to the Sun. Thankfulnesse is full of invention , it deviseth liberall things ; though it be our duty to be good Stewards of our talents , yet thankfulnesse addes a lustre , and a more gracious acceptance , as having more of that which God calls for . Our praising God should not bee as sparkes out of a flint , but as water out of a spring , naturall , ready , free , as Gods love to us is ; mercy pleases him , so should praises please us ; It is our happinesse when the best part in us , is exercised about the best and highest worke ; it was a good speech of him that said , If God had made me a Nightingale , I would have sung as a Nightingale , but now God hath made mee a man , I will sing forth the praises of God , which is the worke of a Saint onely ; All thy workes blesse thee , and thy Saints praise thee ; All things are either blessings in their nature , or so blessed , as they are made blessings to us by the over-ruling comming of him , who maketh all things serviceable to his , even the worst things in this sense are made spirituall to Gods people against their owne nature ; how great is that goodnesse which makes even the worst things good ? Little favours come from no small love , but even from the same love that God intends the greatest things to us , and are pledges of it ; the godly are more thankfull for the least favours , then worldly men for the greatest ; the affection of the giver inhaunces the 〈◊〉 . O then let us labour to improve , ●…oth what we have , and what we are ●…o his glory : It discovers that we love God , ( not onely with all our understanding , heart , and affection , but ) when with all our might and power , so farre as we have advantage by any part , relati●… , or calling whatsoever we endeavour ●…o doe him service , wee cannot have a ●…eater honour in the world , then to be honoured of God , to be abundant in this kinde . Our time here is short , and we shall 〈◊〉 ere long bee called to a reckoning , ●…refore let us study reall praises . Gods blessing of us is in deed , and so should ours be of him . Thankes in words is good , but in deeds is better ; leaves are good , but fruit is better , and of fruit , that which costs us most . True praise requires our whole man , the judgement to esteeme , the memory to treasure up , the will to resolve , the affections to de●…ght , the tongue to speake of , and the ●…e to expresse the rich favours of God : what can we thinke of ? what can we call to minde ? what can we resolve upon ? what can we speake ? what can we expresse in our whole course , better then the praises of him , of whom , and through whom , and to whom wee and all things are . Our whole life should speake nothing but thankfulnesse ; every condition and place we are in , should be a witnesse of our thankfulnesse ; this will make the times and places wee live in , the better for us ; when wee our selves are monuments of Gods mercy , it is fit we should be patternes of his praises , and leave monuments to others ; Wee should thinke life is given us , to doe something better then life in : we live not to live ; our life is not the end of it selfe , but the praise of the giver ; God hath joyned his glory and our happinesse together ; it is fit that wee should referre all that is good to his glory , that hath joyned his glory to our best good , in being glorified in our salvation . David concludes , that he should certainly praise God , because he had prayed●…to ●…to him . Prayers be the seeds of prai●… , I have sowen , therefore I will reap ; ●…at we receive as a fruit of our pray●… , is more sweet then what wee have 〈◊〉 a generall providence . But how doe wee know that God heares 〈◊〉 prayers ? 1. If we regard them our selves , and ●…ect an issue ; prayer is a sure adven●…re , we may well looke for a returne . 2. It is a signe God hath heard our prayers , when hee stirres up thankful●…e aforehand upon assurance ; thankfulnesse cannot be without either the ●…ce of God , by which we are thank●…ll , or some taste of the things we are thankfull for . God often accepts the prayer , when hee doth not grant the thing , and will give us thereby occasion of thanksgiving for his wise care , in changing one blessing for another fitter for us . God regards my prayers , when 〈◊〉 prayer my heart is wrought to that frame which he requires , that is , an humble subjection to him , from an acknowledgement of my wants , and his fulnesse . There is nothing stirred up in our hearts by the Spirit , no , not so much as a gracious desire , but God will answer it , if we have a spirit to waite . 3. We may know God hath accepted our prayer , whē he makes the way easie & plain after prayer by a gracious providence ; when the course of things begin to change , and we meete with comforts in stead of former crosses , and finde our hearts quieted and encouraged against what we most feared . 4. Likewise earnestnesse in prayer is a signe God heares our prayers , as fire kindled from heaven sheweth God accepts the sacrifice ; the ground of prevailing by our prayer , is , that they are put up in a gracious name , and for persons in favour , and dictated by Gods owne spirit ; they work in the strength of the blessed Trinity not their owne , giving God the glory of all his excellencies . It is Gods direction to call upon him in trouble , & it is his promise to deliver ; and then both his direction and promise that we shall glorifie him ; When troubles stirre up prayer , Gods answer to them will stirre up praises . David when 〈◊〉 saith , I shall praise God , presupposes ●…d would deliver him , that he might ●…ve ground of praising his name . And 〈◊〉 knew God would deliver him , be●…use as from faith he had prayed for deliverance , so hee knew it was the order of Gods dealing , to revive after drooping , and refresh after fainting . God knowes otherwise that our spirits would faile before him . A thankfull disposition , is a speciall ●…lp in an afflicted condition , for thankfulnesse springs from love , and love rejoy●… in suffering . Thankfulnesse raises ●…e soule higher then it selfe , it is a tra●…g with God , whereby as we by him , ●…o be gaines by us . Therefore the Saints ●…d this as a motive to God , that hee would grant their desires , because the ●…ing praise him , and not the dead . If God expect praise from us , sure he will ●…t us into a condition of praise . Unthankfulnesse is a sinne detestable ●…th to God and men , and the lesse pu●…hment it receives from humane lawes , the more it is punished inward●… by secret shame , and outwardly by publique hatred , if once it prove notorious . When Gods arrests come forth fo●… denying him his tribute , he chiefly eye●… an unthankfull heart , and hates all sinne the worse , as there is more unthankfulnesse in it : the neglect of kindnesse is taken most unkindly . Why should we load God with injuries , that loadeth u●… with his blessings ? who would requi●…e good with evill ? Such mens mercies will prove at last so many inditements against them . I beseech you therefore labour to be men of praises . If in any duty wee may expect assistance , we may in this , that altogether concernes Gods glory : the more we praise God , the more we shall praise him . When God by grace enlarges the will , he intends to give the deede . Gods children wherein their wil●… are conformable to Gods will , are sure to have them fulfilled . In a fruitfull ground , a man will sow his best seed . God intends his owne glory in every mercy , and he that praises him , glorifies him . When our wills therefore cary us 〈◊〉 that which God wills above all , wee ●…y well expect he will satisfie our de●…es . The living God is a living foun●…ine never drawne dry , he hath never ●…one so much for us , but hee can and will doe more . If there be no end of our praises , there shall be no end of his goodnesse : no way of thriving like to 〈◊〉 . By this meanes we are sure never 〈◊〉 be very miserable ; how can he bee dejected , that by a sweet communion with God sets himselfe in heaven ? nay ●…keth his heart a kinde of heaven , A Temple , a holy of holies , wherein Incense 〈◊〉 offered unto God. It is the sweetest ●…anch of our Priestly office , to offer ●…p these daily sacrifices ; It is not only ●…e beginning , but a further entrance 〈◊〉 our heaven upon earth , and shall bee ●…e day our whole imployment for e●…r . Praise is a just and due tribute for all ●…s blessings ; for what else especially ●…e the best favours of God call for at ●…r hands ? How doe all creatures ●…aise God , but by our mouthes ? It is a debt alwayes owing , and alwayes paying ; and the more we pay , the more we shall owe ; upon the due discharge of this debt , the soule will finde much peace . A thankfull heart to God for his blessings , is the greatest blessing of all . Were it not for a few gracious soules , what honour should God have of the rest of the unthankfull world ? which should stirre us up the more to be trumpets of Gods praises in the midst of his enemies , because this ( in some sort ) hath a prerogative above our praising God in heaven , for there God hath no enemies to dishonour him . This is a duty that none can except against , because it is especially a work of the heart . All cannot shew their thankfulnesse in giving or doing great matters , but all may expresse the willingnesse of their hearts . All within 〈◊〉 may praise his holy name , though wee have little or nothing without us ; and that within us is the thing God chiefly requires . Our heart is the Altar on which wee offer this Incense ; God lookes not to quantity , but to propor●…ion ; he accepts a mite where there is ●…o more to be had . But how shall we be enabled to this great ●…y ? Enter into a deep consideration of Gods ●…rs , past , present , and to come ; think of the greatnesse and suteablenesse of them 〈◊〉 our condition , the seasonablenesse ●…d necessity of them every way unto 〈◊〉 Consider how miserable our life ●…re without them , even without ●…mon favours ; but as for spirituall ●…ours , that make both our naturall ●…d civill condition comfortable , our ●…y life were death , our light were ●…nesse without these . In all favours ●…ke not of them so much , as Gods ●…cy and love in Christ which swee●… them . Thinke of the freenesse of 〈◊〉 love , and the smallnesse of thy own ●…rts . How many blessings doth God ●…tow upon us , above our deserts , yea , ●…e our desires , nay , above our very ●…ghts ? He had thoughts of love to 〈◊〉 when wee had no thoughts of our ●…es . What had we been if God had not been good unto us ? How many blessings hath God bestowed upon us , that we never prayed for ? and yet we are not so ready to praise God , as to pray unto him ; this more desire of what we want , then esteeming of what we have , shews too much prevailing of self-love . But Secondly , comparing also our selves with others , will adde a great lustre to Gods favour , considering wee are all hewed out of one Rock , and differ nothing from the meanest , but in Gods free love . Who are wee that God should single us out for the glory of his rich mercy ? Considering likewise , that the blessings of God to us , are such as if none but we ●…d them , and God cares for us , as if hee 〈◊〉 none else to care for in the world besides . These things well pondered , should set the greater price upon Gods blessings , what are we in nature and grace , b●… Gods blessings ? What is in us , about us , above us ? What see we , taste wee , enjoy we , but blessings ? All wee have or hope to have , are but dead favou●… to us , unlesse we put life into them by 〈◊〉 spirit of Thankfulnesse . And shall we ●…e as dead as the earth , as the stones ●…ee tread on ? Shall we live as if wee were resolved God should have no praise by us ? Shall we make our selves God , ascribing all to our selves ? Nay , shall we ( as many doe ) fight against God with his owne favours , and turne Gods blessings against himselfe ? Shall we abuse peace to security ? Plenty to ease , promises to presumption , gifts to pride ? How can we please the devill better then thus doing ? Oh! the wonderfull patience of God , to continue ●…e to those whose life is nothing else , 〈◊〉 a warring against him the giver of ●…e . As God hath thoughts of love to us , so should our thoughts be of praises to ●…m , and of doing good in our places ●…o others for his sake . Think with thy selfe . Is there any I may honour God by releeving , comforting , counselling ? 〈◊〉 there any of Ionat hans race ? Is there ●…y of Christs deare ones ? I will doe good to them , that they together with me , and for me may praise God. As David here checks himselfe for the failing and disquietnesse of his Spirit , and as a cure thereof , thinkes of praising God. So let us ( in the like case ) stir up our soules as he did , and say , Praise the Lord , O my soule , and all that is within me , set forth his holy name . Wee never use our spirits to better purpose , then when by that light we have from God , wee stirre them up to looke back againe to him . By this it will appeare to what good purposes we had a being here in the world , and were brought into communion with Christ by the Gospell . The cariage of all things to the right end , shewes , whose we are , and whither we tend . It abundantly appeares by God●… revealing of himselfe many wayes to us , as by Promises , Sacraments , Sabbaths , &c. that hee intended to raise up our hearts to this heavenly duty . The whole gracious dispensation of God in Christ tends to this , that our cariage should be nothing else , but an expression of Thankfulnesse to him ; that by a free cheerefull and gracious disposition , we might shew we are the people of Gods free grace , set at liberty from the spirit of bondage , to serve him without feare , with a voluntary child-like service , all the dayes of our lives . CHAP. XXIX . Of Gods manifold salvation for his people . And why open , or expressed in the countenance . Proceed . [ Hee is the salvation of my countenance . ] As David strengthens his trust in God , by reason fetcht from the future goodnesse of God apprehended by faith , so hee strengthens that reason with another reason fetcht from God , whom he apprehends here as the salvation of his countenance . Wee need reason against reason , and reason upon reason , to steele and strengthen the soule against the on-set of contrary reasons . He is the salvation of my countenance , that is , He will so save as I shall see , and my enemies shall see it ; and upon seeing , my countenance shall bee cheared and lifted up ; Gods saving kindnesse shall be read in my countenance , so that all who looke on mee , shall say , God hath spoken peace to my soule , as well as brought peace to my condition . He saith not salvation , but salvations : because as our life is subject to many miseries , in soule , body , and state , publique and private , &c. so God hath ma ny salvations : If we have a thousand troubles , he hath a thousand wayes of help ; as he hath more blessings then one , so hee hath more salvations then one . He saves our soules from sin , our bodies from danger , and our estates from trouble . He is the redeemer of his people , and not onely so , but with him is plenteous redemption of all persons , of all parts both of body and soule , from all ill , both of sinne and misery , for all times , both now and hereafter . He is an everlasting salvation . David doth not say , God will save me ; but God is salvation it self , and nothing but salvation . Our sinnes onely stop the current of his mercy , but it being above all our sinnes , will soone scatter that cloud , remove that stop , and then we shall see and feele nothing but salvation from the Lord. All his vayes are mercy and peace to a repentant soule that casts it selfe upon him . Christ himselfe is nothing else but salvation clothed in our flesh . So olde Simeon conceived of him , when he had him in his armes , and was willing thereupon to yeeld up his spirit to God , having seen Christ the salvation of God : when we embrace Christ in the armes of our Faith , we embrace nothing but salvation . Hee makes up that sweet name given him by his Father , and brought from heaven by an Angell to the full : a name in the Faith of which , it is impossible for any beleeving soule to sinke . The devill in trouble presents God to us , as a revenging destroyer , and unbeleefe presents him under a false vizard ; but the skill of faith is , to present him as a Saviour clothed with salvation . Wee should not so much looke what destruction the devill and his threaten , as what salvation God promiseth . To God belongs the issues of death , and of all other troubles which are lesser deathes . Cannot he that hath vouchsafed an issue in Christ from eternall death , vouchsafe an issue from all temporall evills ? If hee will raise our bodies , can he not raise our conditions ? He that brought us into trouble , can easily make a way out of it when hee pleaseth . This should bee a ground of resolute and absolute obedience , even in our greatest extremities , considering God will either deliver us ( from death , or by death , and ) at length out of death . So then , when we are in any danger , we see whither to goe for salvation , even to him that is nothing else but salvation ; but then we must trust in him ( as David doth ) and conceive of him as salvation , that we may trust in him . If we will not trust in salvation , what will we trust in ? and if salvation it self cannot save us , what can ? out of salvation there is nothing but destruction , which those that seeke it any where out of God , are sure to meet with . How pittifull then is their case , who goe to a destroyer for salvation ? that seeke for help from hell ? Here also we see to whom to return praise in all our deliverances , even to the God of our salvation . The virgin Mary was stirred up to magnifie the Lord , but why ? Her spirit rejoyced in God her Saviour . Whosoever is the instrument of any good , yet salvation is of the Lord ; whatsoever brings it , hee sends it . Hence in their holy feasts for any deliverance , the cup they drank of , was called the Cup of salvation : and therefore David when he summons his thoughts , what to render unto God ? hee resolves upon this , to take the Cup of salvation . But alwayes remember this , that when we thinke of God as salvation , wee must thinke of him as hee is in Christ to his . For , so every thing in God is saving , even his most terrible attributes of justice and power : out of Christ , the sweetest things in God are terrible . Salvation it selfe will not save out of Christ ; who is the onely way of salvation , called the way , the truth , and the life . David addeth ( He is the salvations of my countenance ) that is , hee will first speake salvation to my soule , and say , I am thy salvation ; and when the heart is cheered ( which is as it were the S●… of this little world ) the beames of that joy will shine in the countenance . True joy begins 〈◊〉 the center , and so passeth to the circumference the outward man. The countenance is as the glasse of the soul , wherein you may see the naked face of the soule , according as the severall affections thereof stand . In the coutenance of an understanding creature , you may see more then a bare countenance . The spirit of one man may see the countenance of anothers inner man in his outward countenance : which hath a speech of its owne , and declares what the heart saith , and how it is affected . But how comes God to be the salvation of our countenance ? Answ. I answer : God onely graciously ●…nes in the face of Jesus Christ , which 〈◊〉 with the eye of faith beholding , receive those beames of his grace , and re●…ct them backe againe . God shineth ●…on us first , and we shine in that light ●…f his countenance upon us . The joy of salvation , ( especially of spirituall and ●…all salvation ) is the onely true joy : all other salvations end at last in destruction , and are no further comfortable then they issue from Gods saving love . God will have the body partake with the soule ; as in matter of griefe , so in matter of joy , the lanthorne shines in the light of the Candle within . Againe , God brings forth the joy of the heart into the countenance , for the further ●…eading and multiplying of joy to others . Next unto the sight of the sweet countenance of God , is the beholding of the cheerefull countenance of a Christian friend , rejoycing from true grounds . Whence it is that the joy of one becomes the joy of ma●… , and the joy of many meet in one ; by which meanes , as many lights together make the greater light , so many lightsome spirits make the greater light of spirit : and so God receiveth the more praise , which makes him so much to delight in the prosperity of his children . Hence it is , that in any deliverance of Gods people , the righteous doe compasse them about , to know what God hath done for their soules ; and keep a spirituall Feast with them in partaking of their joy . And the godly have cause to joy in the deliverance of other Christians , because they suffered in their afflictions , and it may be in their sinnes the cause of them , which made them somewhat ashamed . Whence it is , that Davids great desire was ; that those who feared God might not be ashamed because of him : insinuating that those who feare Gods name , are ashamed of the falls of Gods people . Now when God delivers them , this reproach is removed , and those that had part in their sorow , have part in their joy . Againe , God will have salvation so open , that it shall appeare in the countenance of his people , the more to daunt and vexe the enemies . Cainish hypocrites hang downe their heads , when God lifts up the countenance of their brethren ; when the countenance of Gods children cleares up , then their enemies hearts and looks are cloudy . Ierusalems joy is Babylons sorow . It it with the Church & her enemies as it is with a ballance , the scales whereof when one is up the other is downe . Whilst Gods people are under a cloud , carnall people insult over them , as if they were men deserted of God. Wherupon they hang down their heads , & the rather , because they think that by reason of their sins , Christ & his Religion will suffer with them . Hence Davids care was , that the miseries of Gods people should not be told in Gath. The chief reason why the enemies of the Church gnash their teeth at the sight of Gods gracious dealing , is , that they take the rising of the Church , to bee a presage of their ruine . A lesson which Hamans wife had learned . This is a comfort to us in these times of Iacobs trouble and Zions sorrow : The captivity of the Church shall returne , as rivers in the South . Therefore the Church may say , Reioyce not over me O my enemy , though I am fallen , I shall rise againe . Though Christs Spouse be now as black as the Pots , yet shee shall be white as the Dove . If there were not great dangers , where were the glory of Gods great deliverance ? The Church at length will be as a Cup of trembling , and as a burthensome stone . The blood of the Saints cry , their enemies violence cryes , the prayers of the Church cry for deliverance , and vengeance upon the enemies of the Church : and ( as that importunate widow ) will at length prevaile . Shall the importunity of one poore woman prevaile with an unrighteous Iudge ? and shall not the prayers of many that cry unto the righteous God take effect ? If there were Armies of Prayers , as there are Armies of men , wee should see the streame of things turned another way . A few Moses●… the Mount , would doe more good then many souldiers in the valley . If wee would lift up our hearts and hands to God , he would lift up our countenance . But alas , wee either pray not , or crosse our owne prayers for want of love to the truth of God and his people . It is wee that keepe Antichrist and his faction alive , to plague the unthankfull world . The strength he hath is not from his owne cause , but from our want of zeale ; we hinder those Hal●…luiahs by private brabbles , coldnesse and indifferency in Religion . The Church begins at this time a little to lift up her head again : Now is the time to follow God with prayers , that hee would perfect his owne worke , and plead his owne cause ; that he would be revenged not onely of ours , but his enemies : that he would wholly free his Church from that miserable bondage . These beginnings give our faith some ●…old to be encouraged to goe to God , for the fulfilling of his gracious promise , that the Church may rejoyce in the salvation of the Lord. God doth but look for some to seek unto him : Christ doth but stay untill hee is awaked by our prayers . But it is to be feared , that God hath not yet perfected his worke in Zion . The Church is not yet fully prepared for a full and glorious deliverance . If God had once his ends in the humiliation of the Church for sinnes past , with resolution of reformation for the time to come , then this age perhaps might see the salvation of the Lord , which the generations to come shall be witnesse of : wee should see Zion in her perfect beauty . The generations of those that came out of Egypt , saw and enjoyed the pleasant land which their progenitors were shut out of : who by reason of their murmuring , and looking back to Egypt , and forgetfulnesse of the wonders which God had done for , and before them , perished in the wildernesse . There is little cause therefore of envying the present flourishing of the enemies of the Church , and of joyning and colluding with them ; for it will prove the wisest resolution to resolve to fall and rise with the Church of Christ , considering the enemies themselves shall say , God hath done great things for them : Kings shall lay their Crowns at Christs feet , and bring all their glory to the Church . And for every Christian , this may be a comfort , that though their light for a time may be eclipsed , yet it shall break forth . David at this time was accounted 〈◊〉 enemie of the State , & had a world of false imputations laid upon him , which hee was very sensible of ; yet ( wee see here ) he knew at length God would bee the salvation of his countenance . But some ( as Gideon ) may object , if 〈◊〉 intend to be so gracious , why is it thus with us ? The answer is , Salvation is Gods own worke , humbling and casting downe is his strange worke , whereby he comes to his owne worke . For , when hee intends to save , he will seeme to destroy first : and when hee will justifie , he will condemne first : whom hee will revive , hee will kill first . Grace and goodnesse countenanced by God , have a native ●…red Majesty in them , which maketh ●…e face to shine , and borroweth not its lustre from without , which God at length will have to appeare in its owne likenesse , howsoever malice may cast a vaile thereon , and disguise it for a time . And though wickednesse ( as it is base borne , and a child of darknesse ) may shelter it selfe under authority a while , yet it shall hide it selfe and runne into corners . The comfort of comforts is , that at that great day , ( the day of all dayes ) that day of the Revelation of the righteous Iudgement of God ; the rightous shall then shine as the Sunne in the firmament , then Christ will come to be glorious in his Saints , and will be the salvation of the countenance of all 〈◊〉 . Then all the workes of darknesse shall be driven out of countenance , and adjudged to the place from whence they came . In the meane time let us ( with David ) support our selves with the hopes of these times . CHAP. XXX . Of God , our God , and of particular application . [ MY God. ] These words imply a speciall interest that the holy man had in God , ( as his God ) being the ground of all which was said before ; both of the duty of trusting , and of praising , and of the salvation that hee expected from God. He is my God , therefore be not disqui●…d but trust him . He is my God , therefore hee will give mee matter to praise him , and will be the salvation of my countenance ; God hath some speciall ones in the world , to whom he doth as it were ●…e over himselfe , and whose God he 〈◊〉 by vertue of a more speciall covenant ; whence we have these excellent expressions . I will be your God , and you shall be my people : I will be your Father , and you shall be my sonnes and daughters . Since the fall wee having lost our communion with God the chiefe good , our happinesse stands in recovering againe fellowship with him . For this end wee were created , and for this redeemed , and for effecting of this , the Word and Sacraments are sanctified to us , yea , and for this end God himselfe ( out of the bowels of his compassion ) vouchsafed to enter into a gracious covenant with us , founded upon Jesus Christ , and his satisfaction to divine justice ; so that by Faith wee become one with him , and receive him , as offered of his Father to be all in all to us . Hence it is , that CHRIST hath his name Immanuel , God with us . Not onely because hee is God , and man too , ( both natures meeting in one person ) but because being God in our nature , he hath undertooke this office to bring God and us together . The maine end of Christs comming and suffering , was to reconcile , and to gather together in one ; and ( as Peter expresseth it ) to bring man againe to God. Immanuel is the bond of this happy agreement , and appeares for ever in heaven to make it good . As the comfort hereof is great , so the foundation of it is sure and everlasting , God will be our God , so long as he is Christs God ; and because hee is Christs God. Thus the Father of the faithfull , and all other holy men before Christ , apprehended God to be their God in the Messias to come . Christ was the ground of their interest . Hee was yesterday to them as well as to day to us . Hence it is that God is called the portion of his people , and they his jewels : he their onely rock and strong Tower , and they his peculiar ones . Well may we wonder that the great God should stoope so low , to enter into such a covenant of grace and peace , founded upon such a Mediator , with such utter enemies , base creatures , sinfull dust and ashes as we are . This is the wonderment of Angels , a torment of devils , and glory of our nature and persons ; and will be matter of admiration , and praising God unto us for all eternity . As God offereth himselfe to be ours in Christ ( else durst we lay no claime to him ) so there must be in us an appropriating grace of faith , to lay hold of this offer . David saith here , My God. But by what spirit ? by a spirit of faith , which looking to Gods offer , maketh it his owne whatsoever it layes hold of God offereth himselfe in covenant , and Faith catcheth hold thereon presently . With a gracious offer of God , there goeth a gracious touch of his spirit to the soule , giving it sight and strength , whereby ( being ayded by the same spirit ) it layeth hold on God shewing himselfe in love . God saith to the soule , I am thy salvation , and the soule saith againe , Thou art my God. Faith is nothing else , but a spirituall eccho , returning that voice bark againe , which God first speakes to the soule . For what acquaintance could the soule claime with so glorious a Majesty , if he should not first condescend so low , as to speake peace , and whisper secretly to the soule , that he is our loving God and Father , and wee his peculiar ones in Christ , that our sinnes are all pardoned , his justice fully satisfied , and our persons freely accepted in his deere Sonne . But to come more particularly to the words [ My God ] The words are pregnant ; in the wombe of them , all that is graciously & comfortably good is contained ; they are the spring head of all particular blessings . All particular Relations and Titles that it pleaseth God to take upon him , have their strength from hence , that God is our God. More cannot be said , and lesse will not serve the turne . Whatsoever else we have , if we have not God ; it will prove but an empty Cisterne at last . He is our proper element , every thing desires to live in its owne element , fishes in the Sea , Birds in the ayre ; in this they are best preserved . There is a greater strength in this [ My God ] then in any other Title , it is more then if he had said My King , or My Lord ; these are words of soveraignty and wisdome ; but this implies not onely infinite power , soveraignty , and wisdome , but likewise infinite bounty and provident care ; so that when wee are said to be Gods people , the meaning is , that wee are not onely such over whom God hath a power and command , but such as towards whom hee shewes a loving and peculiar respect . In the words is implied , 1. A propriety and interest in God. 2. An improvement of the same for the quieting of the soule . David ( here ) layes a particular claim , by a particular faith unto God. The reason , is , 1. The vertue of faith is as to lay hold , so to appropriate to it self , and make its owne whatever it layes hold on , and it doth no more in this , then God gives it leave by his gracious promises to doe . 2. As God offers , so faith receives , but God offers himselfe in particular to the beleeving soule by his spirit , therefore our faith must be particular . That which the Sacraments seale , is a peculiar interest in Christ ; This is that which hath alwayes upheld the Saints of God , and that which is ever joyned with the life of Christ in us . The life that I live ( saith Paul ) is by the faith of the Sonne of God , who loved me , and gave himselfe for me . The spirit of faith is a spirit of application . This is implyed in all the Articles of our faith ; we beleeve God to be our father , and Christ to be borne for us , that he dyed for us , and rose againe for our good , and now sits at the right hand of God , making requests for us in particular . 3. This is that which distinguishes the faith of a true Christian , from all hypocrites and cast-awayes whatsoever . Were it not for this word of possession [ Mine ] the devill might say the Creed to as good purpose as we ; He beleeves there is a God and a Christ , but that which torments him is this , he can say [ My ] to never an Article of ●…aith . 4. A generall apprehension of Gods goodnesse and mercy may stand with desperation . Take away My from God , and take away God himselfe in regard of comfort ; what comfort was it for Adam , when he was shut out of Paradise to looke upon it after he had lost ●…t ? The more excellencies are in God , 〈◊〉 more our griefe if we have not our ●…rt in them : the very life blood of the Gospell , lyes in a speciall application of particular mercy to our selves . All relations that God and Christ have taken upon them , imply a necessity of application ; What if God be a rock of salvation if we doe not rest upon him ? What if he be a foundation , and we doe not build on him ? What if hee offers himselfe as a husband , if we will not accept of him , what availes it us ? How can we rejoyce in the salvation of our soules , unlesse we can in particular say , I rejoyce in God my Saviour . 5. Without particular application , we can neither entertaine the love of God , nor returne love againe , by which meanes we lose all the comfort God intends us in his word , which of purpose was written for our solace and refreshment ; Take away particular faith , and we let out all the spirits of cheerefull and thankfull obedience . This possessive particle [ My ] hath place in all the golden chaine of our salvation . The first spring of all Gods claime to us as his is in his election of 〈◊〉 we were by grace his before we were , those that are his from that eternall love , 〈◊〉 gives to Christ ; this is hid in the breast 〈◊〉 God , till he calls us out of the rest of 〈◊〉 world into Cōmunion with Christ , 〈◊〉 answering of which call ( by faith ) 〈◊〉 become one with Christ , and so 〈◊〉 with him . Afterwards in justifica●… wee feele God experimentally to 〈◊〉 reconciled unto us , whence arises 〈◊〉 and inward peace . And then upon ●…her sanctification God delights in us 〈◊〉 his , bearing his owne image , and we ●…om a likenesse to God , delight in him 〈◊〉 ●…rs in his Christ , and so this mutu●… interest betwixt God and us , conti●… untill at last God becomes all●…o ●…o us . But how can a man that is not yet in the 〈◊〉 of grace say with any comfort , [ My God ? ] Whilest a man regards iniquity in his 〈◊〉 without any remorse or dislike of ●…e same , if he saith my God , his heart●…ll ●…ll give his tongue the lye , however in 〈◊〉 outward profession , and opinion 〈◊〉 others , hee may beare himselfe as if 〈◊〉 were his , upon false grounds . For there can be no more in a conclusion then it hath from the principle an●… premises out of which it is drawne . Th●… principle ( here ) is , that God is the God of all that trust in him . Now if wee ca●… make it good , that wee truly trust in God , we may safely conclude of comfort from him ; for the more certaine clearing of which , try your selves by the signes of trust delivered . It is no easie matter to say in truth of heart [ My God ] the flesh will still labour for supremacy , God should bee all in all unto us , but this will not bee till these bodies of flesh ( together with the body of sinne ) bee laid aside . Hee that sayes God is [ my God ] and doth not yeeld up himselfe unto God , raiseth a building without a foundation , layeth a claim without a title , and claimeth a title without an evidence , reckoning upon a bargain , without consent of the party with whom he would contract . But if a man shall out of the sight and sense of sin , thirst after mercy in Christ , and call unto God for pardon , then God who ( is a God hearing prayer and ) delighteth to be knowne by the name of ●…cifall , will bee ready to close and ●…t with the desire of such a soule , so ●…re as to give it leave to relye upon 〈◊〉 for mercy , ( and that without pre●…ption ) untill he further discovers ●…selfe graciously unto it ; upon sense 〈◊〉 which grace , the soule may bee en●…aged to lay a farther claime unto ●…od , having further acquaintance with 〈◊〉 . Hence are those exhortations so 〈◊〉 in the Prophets , to turne unto the ●…dour God , because upon our first re●…ion to turne unto God , wee shall ●…de him alwayes ready to answer ●…se desires , that hee stirres up by his 〈◊〉 spirit in us . Wee are not therefore to stay our ●…ing unto God , till wee feele him , ●…ing to our hearts , I am thy God , but ●…hen he prevents us by ●…s grace , ina●…ng us to desire grace , let us follow 〈◊〉 worke begun , in the strength of ●…at grace we have , and then God will ●…ther manifest himself in mercy to us Yet God before we can make any ●…ng towards him , le ts into our hearts some few beames of mercy thereby drawing us unto him , and reaching us out a hint to lay hold upon . And as sinne causeth a distance betwixt God and us , so the guilt of sinne in the cōscience , causes further strangenesse , insomuch that we dare not loo●… up to heaven , till God open a little crevise to let in a little light of comfor●… ( at least ) into our soules , whereby we are by little and little drawne neerer to him . But this light at the first is so little , that in regard of the greater Ien●… of sinne , and a larger desire of grace , the soule reckons the same as no light at all , in comparison of what it desires and seekes after . Yet the comfort is , that this dawning light will at length cleere up to a perfect day . Thus we see how this claime of God to be our God , is still in growth untill full assurance , and that there is a great distance betwixt the first act of faith in cleaving to God , offering himselfe in Christ to be ours , and betweene the last fruit of faith , the cleere and comfortable feeling , that God is our God indeed . Wee first by faith apply our selves to 〈◊〉 , and then apply God to us , to be 〈◊〉 ; The first is the conflicting exercise 〈◊〉 faith , the last is the triumph of faith ; ●…refore faith properly is not assu●…ce . And to comfort us the more , the ●…ises are specially made to the act of ●…th , suller assurance is the reward of 〈◊〉 . If God hath not chosen mee in Christ ●…e his , what ground have I to trust in 〈◊〉 ? I may cast away my selfe upon a vaine ●…ence . We have no ground ( at first ) to trou●… our selves about Gods election . Se●… things belong to God ; Gods re●…led will is , That all that beleeve in ●…ist shall not perish . It is my duty ●…refore knowing this , to beleeve , by ●…ing whereof , I put that question , ●…ther God be mine or no ? out of all ●…estion ; for all that beleeve in Christ , 〈◊〉 Christs , and all that are Christs are 〈◊〉 . It is not my duty to look to Gods secret counsell , but to his open offer , in●…ation , and command , and thereupon to adventure my soule . And this adventure of faith will bring at length a rich returne unto us . In warre men will adventure their lives , because they thinke some will escape , and why not they ? In traffique beyond the Seas many adventure great estates , because some grow rich by a good returne , though many miscarry . The husbandman adventures his seed , though sometime the yeare proves so bad , that he never sees it more . And shall not we make a spirituall adventure in casting our selves upon God , when wee have so good a warrant as his command , and so good an encouragement as his promise , that hee will not faile those that rely on him ? God bids us draw neere to him , and hee will draw neere to us . Whilest wee in Gods owne wayes draw neere to him , and labour to entertain good thoughts of him , hee will delight to shew himselfe favourably unto us . Whilest we are striving against an unbeleeving heart , he wil come in and help us , and so fresh light will come in . Pretend not thy unworthinesse and inability , to keepe thee off from God , for this is the way to keep thee so still , ●…f any thing help us , it must be God , and 〈◊〉 ever hee help us , it must be by cast●…g our selves upon him , for then hee will reach out himselfe unto us in the promise of mercy to pardon our sinne , ●…d in the promise of grace to sanctifie ●…r natures . It was a good resolution ●…f the Lepers , If we enter into the City , the ●…ine is there , and we shall dye , ( say they ) ●…f we sit still , we shall die also : Let us there●…e fall into the hoast of Assyrians , if they ●…ve us , we shall live ; if they kill us , we shall 〈◊〉 dye ; So we should reason , if wee sit ●…ll under the load of our sin wee shall 〈◊〉 , if we put our selves into the hands ●…f Christ , if he save us we shall live , if 〈◊〉 save us not , wee shall but die . Nay ●…ely , he will not suffer us to die . Did ●…er Christ thrust any back from him , ●…at put themselves upon him ? Unlesse 〈◊〉 were by that meanes to draw them 〈◊〉 neerer unto him , as we see in the 〈◊〉 of Canaan . His denyall was but 〈◊〉 increase her importunity . We should ●…refore doe as she did , gather all ar●…ments to help our faith . Suppose I am a dogge ( saith shee ) yet I am one of the family , and therefore have right to the crummes that fall . So Lord , I have beene a sinner , yet I am thy creature ; and not onely so , but such a creature as thou hast set over the rest of the works of thy hands ; and not onely so , but one whom thou hast admitted into thy Church by Baptisme , whereby thou wouldst binde me to give my selfe unto thee before hand , and more then this thou hast brought me under the means , and therein hast shewed thy will concerning my turning towards thee . Thou hast not onely offered me conditions of peace , but wooed me by thy Ministers to give up my selfe unto thee , as thine in thy Christ. Therefore I dare not suspect thy good meaning towards me , or question thy intendment , but resolve to take thy counsell , and put my selfe upon thy mercy . I cannot thinke if thou hadst meant to cast me away , and not to owne mee for thine , thou wouldst ever have kindled these desires in me . But it is not this state I rest in , my purpose is to wait upon thee , untill thou dost manifest thy selfe far●…er unto me . It is not common fa●…ours that will content me ( though I 〈◊〉 unworthy of these ) because I heare 〈◊〉 choyse blessings towards thy chosen people , that thou entrest into a peculiar ●…venant withall , sure mercies , and such 〈◊〉 accompany salvation . These be the ●…vours I waite for at thy hand . O visite 〈◊〉 with the salvation of thy chosen . O remember mee with the favour of thy people , that I may see the good of thy ●…sen . Whilest the soule is thus exerci●…d , more sweetnesse falls upon the will 〈◊〉 affections , whereby they are drawne ●…ll neerer unto God. The soule is in a ●…ting and a thriving condition : For ●…d delights to shew himselfe gracious 〈◊〉 those that strive to be well perswa●…d of him , concerning his readinesse 〈◊〉 shew mercy to all that look towards 〈◊〉 in Christ. In worldly things , how 〈◊〉 wee cherish hopes upon little ●…ounds ? if there shineth never so little ●…pe of gaine or preforment , wee make ●…er it . Why then should we forsake ●…owne mercy , ( which God offers to be our owne if we will embrace it ) having such certain grounds for our hope to rest on ? It was the policie of the servants of Benhadad , to watch if any word of comfort fell from the King of Israel , and when hee named Benhadad his brother , they catched presently at that , and cheered themselves . Faith hath a catching quality at whatsoever is neere to lay hold on . Like the branches of the vine , it windeth about that which is next , and stayes it selfe upon it , spreading further and further still . If nature taught Benhadads servants to lay hold upon any word of comfort , that fell from the mouth of a cruell King : Shall not grace teach Gods children to lye in wait for any token that hee shall shew for good to them ? How should we stretch forth the armes of our faith to him , that stretcheth out his armes all the day long to a rebellious people : God will never shut his bosome against those that in an humble obedience flye unto him : wee cannot conceive too graciously of God. Can wee have a fairer offer , then for God in Christ to make over himselfe ●…to us ? which is more then if hee should make over a thousand worlds ; Therefore our chiefe care should bee , first by faith to make this good , and ●…hen to make it usefull unto us , by li●…ing upon it as our chiefest portion ; which wee shall doe , 1. By proving God to be our God in particular ; 2. By improving of it in all the passages of our lives . CHAP. XXXI . Meanes of proving and evidencing to our soules , that God is our God. NOw we prove it to our soules , that God is ours , when we take him at his offer ; when wee bring nothing but a sense of our owne emptinesse with us , and a good conceit of his faithfulnesse and ability to doe us good ; when we answer God in the particular passages of salvation , which we cannot doe , till ●…e begins first unto us . Therefore if ●…e be Gods , it is a certaine signe that God is ours . If we chuse him , wee may conclude he hath chosen us first . If wee love him , we may know that he hath loved us first . If we apprehend him , it is because he hath apprehended us first . Whatsoever affection we shew to God , it is but a reflection of his first to us . If cold and dark bodies have light and heat in them , it is because the Sun hath shined upon them first . Mary answers not Rabboni , till Christ said Mary to her . If we say to God I am thine , it is because he hath first said unto us , thou art mine ; after which , the voice of the faithfull soule is , I am my beloveds , and my beloved is mine . We may know Gods minde to us in heaven , by the returne of our hearts upwards againe to him : Onely as the reflected beames are weaker then the direct , so our affections in their returne to God , are farre weaker then his love falling upon us . God will be to us whatsoever wee make him by our faith to be ; when by grace we answer his condition of trusting , then he becomes ours to use for our good . 2. Wee may know God to be [ 〈◊〉 God ] when wee pitch and plant all our happinesse in him , when the desires of our soules are towards him , and wee place all our contentment in him . As this word [ my ] is a terme of appropriati●… springing from a speciall faith , so it is a word of love and peculiar affection , shewing that the soule doth repose and rest it selfe quietly and securely upon God. Thus David proves God to bee his God , by early seeking of him , by thirsting , and longing after his presence , and that upon good reason , because Gods loving kindnesse was better to him then life ; This he knew would satisfie his soule as ●…ith marrow and fatnesse . So S. Paul proved Christ to be his Lord , by accounting all things else as dung and drosse in ●…parison of him . Then we make God our God , and set a Crowne of Majesty upon his head , when we set up a Throne for him in our hearts , where selfe-love before had set up the creature above him ; when the heart is so unloosed from the world , that it is ready to part with any thing for Gods sake , giving him now the supremacy in our hearts , and bringing downe every high thought in captivity to him ; making him our trust , our love , our joy , our delight , our feare , our all ; and whatsoever we esteem or affect else , to esteem and affect it under him , in him , and for him ; When we cleave to him above all , depending upon him as our chiefe good , and contenting our selves in him , as all-sufficient to give our soules fit and full satisfaction . When we resigne up our selves to his gracious government , to doe and suffer what he will , offering our selves and all our spirituall services as sacrifices to him . When faith brings God into the soule as ours , we not onely love him , but love him dearely , making it appeare , that when wee are at good tearmes with God , we are at a point for other things . How many are there that will adventure the losse of the love of God , for a thing of nothing ? and redeeme the favour of men with the losse of Gods. Certaine it is whatsoever we esteeme , or affect most , that whatsoever it be in it selfe , yet we make it our God. The best of us all may take shame to our selves herein , in that we doe not give God his due place in us , but set up some Idoll or other in our hearts above him . When the soule can without hypocrisie say [ My God ] it ingageth us to universall and unlimited obedience , we shall be ambitious of doing that which may be acceptable and well pleasing to him ; and therefore this is prefixed as a ground before the Commandements , enforcing obedience ; I am the Lord thy God , therefore thou shalt have no other Gods before me ; whomsoever else wee they , it must be in the Lord , because wee see a beam of Gods authority in them ; and it is no prejudice to any inferiour authority , to preferre Gods authority before it , in case of difference one from the other . When we know we are a peculiar people , wee cannot but bee Zealous of good workes . If I be a Father , where is mine bo●…r ? Speciall relations are speciall enforcements to duty . 4. The spirit of God which knowes the deep things of God , and the depths of our hearts , doth reveale this mutuall interest betwixt God , and those that are his , it being a principall worke of the spirit to seale this unto the soule , by discovering such a cleare and particular light in the use of meanes , as swaieth the soule to yeeld up it selfe wholy to God. When we truly trust , wee may say with S. Paul , I know whom I have trusted , he knew both that he trusted , and whom he trusted . The spirit of God that reveales God to be ours , and stirres up faith in him , both reveales this trust to our soules , and the interest we have in God thereby . The Lord is my portion , saith my soul : but God said so to it first . If instinct of nature teaches dammes to know their young ones , and their yong ones them , in the middest of those that are alike ; shall not the spirit of God much more teach the soule to know its owne father ? As none knowes what is in man , but the spirit of man , so none knowes what love God beares to those that are his , but the spirit of God in his : All the light in the world cannot discover the Sunne unto us , onely it discovers it selfe by its own ●…eames . So all the Angels and Saints 〈◊〉 heaven cannot discover to our soules ●…he love that is in the breast of God towards us , but onely the spirit of God , which sheds it into our hearts . The spirit onely teaches this language to say my God. It is infused onely into sanctified hearts , and therefore oft-times meane men enjoy it , when great , wise , and learned persons are strangers to it . 5. The spirit when it witnesseth this to us , is called the spirit of adoption , and hath alwayes accompanying of it a spirit of supplication , whereby with a familiar , yet reverent boldnesse , wee lay open our hearts to God as to a deere Father ; All others are strangers to this heavenly intercourse . In straits they run to their friends and carnall shifts , whereas an heire of heaven runs to his Father and tells him of all . 6. Those that are Gods , are known to be his , by speciall love-tokens , that ●…e bestowes upon them . As 1. the speciall graces of his spirit . Princes children are knowne by their costly jewels , and rich ornaments . It is not common gifts , and glorious parts that set a character upon us to be Gods , but grace to use those gifts , in humility and love , to the glory of the giver . 2. There is in them a sutablenesse and connaturalnesse of heart to all that is spirituall , to whatsoever hath Gods stampe upon it , as his truth and his children , and that because they are his . By this likenesse of disposition , wee are fashioned to a communion with him : Can two walke together and not be agreed ? It is a certaine evidence that we are Gods in Christ , if the spirit of God hath wrought in us any impression like unto Christ , who is the image of his Father ; both Christs looking upon us , and our looking upon Christ by faith ( as ours ) hath a transforming and conforming power . 3. Spirituall comforts in distresse , such as the world can neither give , nor take away , shew that God lookes upon the soules of his with another eye , then he beholdeth others . He sends a secret messenger that reports his peculiar love to their hearts . He knowes their soules , and feeds them with his hidden Manna ; the inward peace they feele , is not in freedome from trouble , but in freenesse with God in the midst of trouble . 4. Seasonable and sanctified corrections wherby we are kept from being led away by the errour of the wicked , shew Gods fatherly care over us as his . Who will trouble himselfe in correcting another mans childe ? yet we oftner complaine of the smart wee feele , then thinke of the tender heart and hand that smites us , untill our spirits be subdued , and then we reape the quiet fruit of righteousnesse . Where crosses worke together for the best , we may know that we love God , and are loved of him . Thriving in a sinfull course , is a black marke of one that is not Gods. 7. Then wee make it appeare that God is our God , when wee side with him , and are for him and his cause in ill times . When God seems to cry out unto us , who is on my side , who ? Then if wee can say as those in Esay , whereof one sayes , I am the Lords , and another calls himselfe by the name of Jacob , and another subscribes with his hand unto the Lord , it s a blessed signe . Thus the Patriarchs , and Prophets , Apostles , and Martyrs , were not ashamed of God , and God was not ashamed to own thē . Provided that this boldnesse for God proceed not onely from a conviction of the judgement , but from spirituall experience of the goodnesse of the cause , whereby we can justifie in heart what we justifie in words . Otherwise men may contend for that with others , which they have no interest in themselves . The life must witnesse for God , as well as the tongue ; it is oft easier for corrupt nature to part with life , then with lust . This siding with God , is with a separation from whatsoever is contrary . God useth this as an argument to come out of Babylon , because we are his people , Come out of her My people . Religion is nothing else , but a gathering and a binding of the soule close to God ; that fire which gathers together the gold , separates the drosse . Nature drawes out that which is wholesome in meates , ●…nd severs the contrary . The good ●…hat is to be had by God , is by clea●…ing to him and him onely . God loves 〈◊〉 ingenuous and full protestation , if ●…alled to it . It shewes the coldnesse of ●…he times whē there is not heat enough ●…f zeale to separate from a contrary ●…ith . God is a jealous God ; and so wee ●…all finde him at last . When the day of severing comes , then they that have ●…ood for him , shall not onely be his , but his treasure and his jewels . There is none of us all , but may some time or other fall into such a great extremity , that when wee looke ●…bout us , we shall finde none to help ●…s : at which time we shall throughly ●…now , what it is to have comfort from heaven , and a God to goe unto . If there be any thing in the world worth labouring for , it is the getting sound evidence to our soules that God is ours . What madnesse is it to spend all our labour , to possesse our selves of the Cisterne , when the fountaine is offered to ●…s ? O beloved , the whole world cannot weigh against this one comfort , that God is ours . All things laid in the other ballance , would be too light . A Moath may corrupt , a theefe may take away that we have here , but who can take our God away ? Though God doth convey some comfort to us by these things , yet when they are gone , he reserves the comfort in himself still , and can convey that , and more in a purer and sweeter way , where hee plants the grace of faith to fetch it from him . Why then should we weaken our interest in God , for any thing this earth affords ? What unworthy wretches are those , that to please a sinfull man , or to feede a base lust , or to yeeld to a wicked custome , will ( as much as in them lyeth ) lose their interest in God ? Such little consider what an excellent priviledge it is to have a sure refuge to flye unto in time of trouble . God wants not wayes to maintaine his , without being beholding to the devill . He hath all help hid in himselfe , and will then most shew it , when it shall make most for his owne glory . If God be ours , it is a shame to bee beholding to the devill , that ever it should bee said Sathan by base courses hath made us rich . God thinkes any outward thing too meane for his children , severed from himselfe , therefore he gives his Son the expresse ●…age of himselfe unto them . For which cause David when he had even studied to reckon up the number of Gods choise blessings , concludes with advancing of this above all , yea rather happy ●…e they whose God is the Lord. If this will not satisfie the soule , what can ? Labour therefore to bring thy soule to this point with God , Lord if thou seest it ●…t , take away all from me , so thou leavest ●…e thy selfe , whom have I in heaven but thee , and there is none on earth that I de●…re in comparison of thee . CHAP. XXXII . Of improving our evidences for comfort in severall passages of our lives . THat wee lose not any measure of comfort in this so sweet a priviledge , wee must labour for skill to improve , & implead the same in the severall passages and occasions of our lives , and let it appeare in the retaile , that whatsoever is in God is mine : If I am in a perplexed condition , his wisdome is mine : If in great danger , his power is mine ; If I lie sighing under the burthen of sinne , his grace is mine : If in any want , his all-sufficiency is mine . My God ( saith S. Paul ) will supply all your wants . If in any danger , I am thine Lord , save me , I am thine , the price of thy Sonnes blood , let me not be lost , thou hast given me the earnest of thy Spirit , and set thy seale upon me , for thy own , let me neither lose my bargaine , nor thou thine . What is Religion it selfe but a spirituall bond ? whereby the soule is tyed to God as its owne , and then singles out of God whatsoever is ●…eedfull for any occasion : and so binds God with his owne covenant and pro●…ise . Lord thou hast made thy selfe to bee ●…ine , therefore now shew thy selfe so , and 〈◊〉 exalted in thy wisdome , goodnesse , and ●…er , for my defence . Towalke comforta●…ly in my Christian course , I need much ●…race , supply me out of thy rich store . I ●…d wisdome to goe in and out inoffensively ●…fore others , furnish me with thy spirit . I ●…ed patience and comfort , thou that art 〈◊〉 God of all consolation , bestow it on me . In time of desertion put Christ be●…ixt God and thy soule , and learne to ●…peale from God out of Christ , to God in Christ. Lord looke upon my ●…aviour , that is neere unto thee as thy ●…nne , neere to me as my Brother , and ●…ow intercedes at thy right hand for ●…e ; though I have sinned , yet he hath ●…ffered , and shed his precious blood to ●…ake my peace . When we are in any ●…ouble , let us still wait on him , and lye 〈◊〉 his feet , and never let him goe , till ●…e cast a gracious looke upon us . So , if we be to deale with God , for the Church abroad , we may alleadge unto him that whatsoever provocations are therein , and deformity in regard of abuses and scandals : yet it is his Church , his people , his inheritance , his name is called upon in it , and the enemies of it are his enemies . God hath engaged himselfe to the friends of the Church , that they shall prosper that love it , and therefore we may with a holy boldnesse presse him , for a blessing upon the same . So for our children and posterity , we may encline God to respect them , because they are under his covenant , who hath promised to be our God , and the God of our seed ; Thine they were , thou gavest them me ; all that I have is thine , these are those children which thou of thy rich grace hast given me . They are thine , more then mine . I am but a meanes under thee to bring them into the world , and to bee a Nurse unto thy children ; Take care therefore of thine owne children I beseech thee ( especially ) when I can take no care of them my selfe , thou slumberest not , thou dyest not , I must . Flesh and blood think nothing is cared for , but what it seeth cared for by itselfe . It hath no eyes to see a guard of Providence , a guard of Angells . It takes no knowledge that that is best cared for , that God cares for . Those that have God for their God , have enlarged hearts as they have enlarged comforts . They have an everlasting spring that supplies them in all wants , refreshes them in all troubles , and then runnes most clearely and freshly , when all other streames in the world , are dryed and stopt up . Were we skilfull in the ●…t of faith , to improve so great an interest , what in the world could much dismay us ? faith will set God against all . It should fill our hearts with an holy indignation against our selves , if either we rest in a condition , wherein we cannot truly say God is [ Our God ] or ( if when we can in some sincerity of heart say this ) that we make no better advantage thereby , and maintaine not our selves answerable to such a condition . What a shame is it for a Noble mans sonne to live like a beggar ? for a great rich man , to live like a poore peasant ? to famish at a banquet ? to fall when we have so many stayes to lay hold on ? Whereas if we could make this cleare to our soules , that God is ours , and then take up our thoughts , with the great riches wee have in him , laid open in Christ , and in the promises , wee need trouble our selves about nothing , but onely get a large vessell of faith , to receive what is offered , nay enforced upon us . When we can say , God is our God , it is more then if we could say , heaven is mine ; or whatever good the creature affords , is mine . Alas , what is all this , to be able to say , God is mine , who hath in him the sweetnes of all these things , and infinite more ? If God bee ours , goodnesse it selfe is ours . If hee be not ours , though we had all things else , yet ere long nothing would be ours . What a wondrous comfort is this , that God hath put himselfe over to be ours ? That a beleeving soul may say with as great confidence ( and greater too ) that God is his , then he can say his house is his , ●…is treasure is his , his friends are his ? Nothing is so much ours as God is ours , because by his being ours in covenant , all other things become ours : And if God be once ours , well may we trust in him . God and ours joyned together , make up the full comfort of a Christian . [ God ] there is all to be had ; but what is that to me , unlesse he be my God ? Al-sufficiency with propriety , fully stay●…h the soule . David was now banished from the Sanctuary , from his friends , habitation , and former comforts ; but was he banished from his God ? No , God was his God still . When riches , and friends , and life it selfe , cease to be ours , yet God never loseth his right in us , nor wee our interest in him . This comfort that God is ours , reacheth unto the resurrection of our bodies , and to life everlasting . God is the God of Abraham , ( and so of every true beleever ) even when his body is turned into dust . Hence it is that the loving kindnesse of the Lord , is better then life , because when life departs , yet wee live for ever in him . When Moses saw the people drop away so fast in the wildernesse , and wither like grasse , thou art our foundation ( saith he ) from one generation to another : thou art God from everlasting to everlasting . When wee leave the world , and are no more seene here , yet we have a dwelling place in God for ever . God is ours from everlasting in election , and to everlasting in glory , protecting us here , and glorifying us hereafter . David that claimed God to be his God is gone , but Davids God is alive . And David himselfe ( though his flesh see corruption yet ) is alive in his God still . That which is said of wily persons that are full of fetches , and windings , and turnings in the world , that such will never breake , may much more truly bee said of a right godly man , that hath but one grand policie , to secure him in all dangers , which is to runne to his God , as to his tower of offence and defence : such a one will never bee at a desperate losse so long as God hath any credit , because hee never faileth those that flye unto him , and that because ●…s mercy and truth never fayles . The ●…ry lame and the blinde , the most shift●…e creatures when they had gotten ●…e strong hold of Syon , thought then ●…ey might securely scorne David and 〈◊〉 hoast , because though they were ●…eak in themselves , yet their hold was ●…rong ; but wee see their hold failed ●…em at length , which a Christians will ●…ever doe . But God seemes to have small care of ●…se that are his in the world , those who ●…leeve themselves to be his jewels , are ●…nted the off-scouring of the world , ●…nd most despised . We must know that such have a glo●…ious life in God , but it is hidden with Christ in God , from the eyes of the ●…orld , and sometimes from their owne ; ●…ere they are hidden under infirmi●…ies , afflictions , and disgraces , but yet ●…ever so hidden , but that God some●…imes lets downe a beame of comfort ●…nd strength , which they would not ●…ose to be freed from their present con●…ition , though never so grievous . God comes more immediatly to them now ▪ then formerly he was used ; nay , even when God seems to forsake them ( and to be their enemy ) yet they are supported with such inward strength , that they are able to make good their claim with Christ their head , and cry my God still ; God never so departs , but hee alwayes leaves somewhat behind him , which drawes and keeps the heart to him . Wee are like poore Hagar , who when the bottle of water was spent , fell a crying , when there was a fountain close by , but her teares hindered her from seeing it ; When things goe ill with us in our trades and callings , and all is spent , then our spirits droope , and wee are at our wits end , as if God were not where he was . Oh consider , if wee had all and had not God , wee had nothing : If we have nothing , and have God , we have enough , for wee have him that hath all , and more then all at his command . If wee had all other comforts that our hearts can desire , yet if God withdraw himselfe , what remaines but a curse and emptinesse ? What makes heaven but the presence of God ? And ●…hat makes hel but the absence of God ? ●…t God be in any condition , though ●…ver so ill , yet it is comfortable , and ●…lly wee finde more of God in trou●…e , then when we are out of trouble ; ●…e comforts of Religion never come ●…l other faile . Cordials are kept for ●…tings . When a curtaine and a vaile ●…drawne betwixt us and the creature , ●…en our eyes are onely upward to ●…d and hee is more clearely seene 〈◊〉 us . In the divis●…on of things , GOD be●…eaths himselfe to those that are his , for their portion , as the best portion he can give them . There are many goodly things in the world , but none of these are a Christians portion , there is in him to supply all good , and remove all 〈◊〉 , untill the time come that we stand in need of no other good . It is our chief wisdome to know him , our holinesse to love him , our happinesse to enjoy him . There is in him to be had , whatsoever can truly make us happy . Wee goe to our treasure , and our portion in all our wants , we live by it , and value our selves by it . God is such a portion , that the more wee spend on him , the more wee may ▪ Our strength may faile , and our heart may faile , but God is our portion for ever . Every thing else teaches us by the vanity and vexation wee find in them , that our happinesse is not in them , they send us to God ; they may make us worse , but better they cannot . Our nature is above them , and ordained for a greater good ; they can goe but along with us for a while , and their end swallowes up all the comfort of their beginnings , as Pharaohes leane Kine swallowed up the fat . If we have no better portion here then these things , we are like to have hell for our portion hereafter . What a shame will it be hereafter when we are stript of all , that it should be said , Loe this is the man , that tooke not God for his portion . If God be once ours , he goes for ever along with us , and when earth will hold us no longer , heaven shall . Who that hath his senses about him , would perish for want of water , when there is a fountaine by him ? or for hunger that is at a feast ? ●…od alone is a rich portion : O then let 〈◊〉 labour for a large faith , as we have a ●…rge object ; If we had a thousand times ●…ore faith , wee should have a thousand ●…mes more increase of Gods blessings . When the Prophet came to the wid●…es house , as many vessels as shee had ●…re filled with oyle ; wee are straitned in ●…or owne faith , but not straitned in our God. It fals out oft in this world , that Gods people are like Israel at the red ●…ea , invironed with dangers on all ●…des : What course have wee then to ●…ake , but onely to looke up and wait for ●…he salvation of our God ? This is a breast full of consolation , let us teach our hearts to suck , and draw comfort from ●…ence . Is God our God , and will he suffer any thing to befall us for our hurt ? Will he lay any more upon us , then he gives us strength to beare ? Will hee suffer any wind to blow upon us , but for good ? Doth he not set us before his face ? Will a Father or Mother suffer a child to be wronged in their presence , if they can help it ? Will a friend suffer his friend to be injured , if he may redresse him ? And will God that hath put these affections into Parents and friends , neglect the care of those hee hath taken so neere unto himselfe ? No surely , his eyes are open to looke upon their condition ; his eares are open to their prayers ; a booke of remembrance is written of all their good desires , speeches , and actions ; hee hath bottles for all their teares , their very sighs are not hid from him , he hath written them upon the palmes of his hands , and cannot but continually looke upon them . Oh let us prize the favour of so good a God , who though he dwels on high , yet will regard things so low , and not neglect the meane estate of any ; Nay , especially , delights to be called the comforter of his Elect , and the God of those that are in misery , and have none to flye unto but himselfe . But wee must know that God onely thus graciously visits his owne children , he visits with his choysest favours those onely that feare his name . As for those that either secretly undermine , or openly oppose the cause , and Church 〈◊〉 God , and joyne with his enemies ; ●…ch as savour not the things of God , ●…t commit spirituall Idolatry , and A●…ltery with Gods enemies , the world , ●…d the devill ; God will answer these , 〈◊〉 once he did the Israelites , ( when in ●…eir necessity they would have forced ●…cquaintance upon him ) Goe to the gods ●…m you have served , to the great men ●…hose persons you have obeyed for ad●…antage ? to your riches , to your plea●…re , which you have loved more then God or goodnesse ? you would not lose 〈◊〉 base custome , an oath , a superfluity , a ●…hing of nothing for me , therefore I will not owne you now . Such men are more impudent then the devill himself , ●…hat will claim acquaintance with God 〈◊〉 last , when they have caried themselves as his enemies all their dayes . ●…athan could tell Paul and Sylas , they ●…ere the servants of the living God , but ●…e would not make that plea for himselfe , knowing that he was a cursed creature . Miserable then is their condition who live in the world , ( nay in the Church ) without God. Such are in 〈◊〉 worse estate then Pagans and Iews ; for living in the house of God , they are strangers from God , and from the covenant of grace ; usurping the name of Christians , having indeed nothing to doe with Christ. Some of these like spirituall vagabonds , as Cain , excommunicate themselves from Gods presence in the use of the meanes ; or rather like devils , that will have nothing to doe with God , because they are loath to be tormented before their time ; they thinke every good Sermon , an arraigning of them , and therefore keep out of reach . Others will present themselves under the meanes , and cary some savour away with them of what they heare , but it is onely till they meete with the next temptation , unto which they yeeld themselves presently slaves . These shrowd themselves under a generall profession , as they did , who called themselves Iewes , and were nothing lesse . But alas , an empty title , will bring an empty comfort at last . It was ●…old comfort to the rich man in flames , that Abraham called him sonne . Or to 〈◊〉 , that Christ called him friend . Or ●…o the rebellious Iewes , that God stiles ●…em his people . Such as our profession 〈◊〉 , such will our comfort be . True profession of Religion , is another thing , then most men take it to be ; it is made 〈◊〉 of the outward duty , and the inward 〈◊〉 too , which is indeed the life and ●…ule of all . What the heart doth not 〈◊〉 Religion , is not done . God cares for no retainers , that will ●…ely we are his livery , but serve themselves . What hast thou to doe to take his 〈◊〉 into thy mouth , and hatest to be refor●…d ? Saul lived in the bosome of the Church , yet ( being a cruell Tyrant ) ●…hen he was in a desperate plunge , his ●…tward profession did him no good . ●…d therefore when he was invironed ●…ith his enemies , he uttered this dole●… complaint , God hath sorsaken mee , 〈◊〉 the Philistims are upon me : A pitti●… case ; yet so will it be with all those 〈◊〉 rest in an outward profession , thinking it enough to complement with God , when their hearts are not right within them . Such will at length bee forced to cry , Sicknesse is upon mee , death is upon me , hell is before me , and God hath forsaken me . I would none of God heretofore , Now God will have none of me . When David himselfe had offended God by numbring the people , then God counted him but plaine David , Goe and say to David , &c. whereas before when hee purposed to build a Temple , then goe tell my servant David . When the Israelites had set up an Idoll , then God Fathers them on Moses , THY people which thou hast brought out of Egypt , he would not owne them as at other times , then ; they are MY people still whilest they keep covenant . No care , no present comfort in this neere relation . The price of the Pearl is not known till all else be sold , and we see the necessary use of it . So the worth of God in Christ is never discerned , till we see our lost and undone condition without him , till conscience flyes in our faces , and dragge us to the brink of hell ; then●…ver ●…ver we taste how good the Lord is , wee 〈◊〉 say , Blessed is the people whose God is 〈◊〉 Lord. Heretofore I have heard of 〈◊〉 loving kindnesse , but that is not a ●…sand part of what I see and feele . ●…e joy I now appreheud is unuttera●… , unconceiveable . Oh then when we have gotten our ●…les possest of God , let our study be , 〈◊〉 preserve our selves in his love , to ●…ke close with him , that he may de●…t to abide with us , and never for●…e us . How basely doth the Scripture●…ak ●…ak of whatsoever stands in our way ? 〈◊〉 makes nothing of them . What is 〈◊〉 , but vanity , and lesse then vanity ? 〈◊〉 nations , but as a drop of the bucket , as 〈◊〉 dust of a ballance ; things not at all ●…siderable . Flesh lookes upon them 〈◊〉 through a multiplying glasse , making ●…m greater then they are ; but faith 〈◊〉 God doth ) sees them as nothing . This is such a blessed condition , as 〈◊〉 well challenge all our diligence in ●…ouring to be assured of it ; neither is 〈◊〉 to bee attained or maintained without the strength and prime of our care . I speake especially of , and in regard of the sense and comfort of it . For , the sense of Gods favour will not bee kept , without keeping him in our best affections above all things in the world , without keeping of our hearts alwayes close and neere to him , which cannot bee without keeping a most narrow watch over our loose and unsetled hearts , that are ready to stray from God , and fall to the creature . It cannot be kept without exact and circumspect walking , without constant self-deniall , without a continuall preparation of spirit , to want and forsake any thing that God seeth fit to take from us . But what of all this ? Can we crosse our selves , or spend our labours to better purpose ? one sweet beam of Gods countenance will requite all this . We beat not the ayre , we plow not in the sand , neither sowe in a barren soile , God is no barren wildernesse . Nay , hee never shewes so much of himselfe , as in suffering , and parting with any thing for him , and denying our selves of that , which wee thinke stands not with his will. Great persons require great observance . We can deny our selves , and have mens persons in great admiration , for hope of some advantage ; and is any more willing and more able to advance ●…s then the great al-sufficient God ? A Christian indeed , undergoes more troubles , takes more paines ( especially with his owne heart ) then others doe . But what are these to his gaines ? What returne so rich , as trading with God ? What comforts so great , as these that ●…re fetched from the fountaine ? One day spent in enjoying the light of Gods countenance , is sweeter then a thousand without it . Wee see here , when David was not onely shut out from all comforts , but lay under many grievances , what a fruitfull use he makes of this , that God was his God. It uphold●…h his dejected , it stilleth his unquiet soule : it leadeth him to the rock that was higher then he , and there stayeth him . It ●…eth him with comfortable hopes of better times to come . It sets him above himselfe , and all troubles and feares whatsoever . Therefore waite still in the use of meanes till God shine upon thee ; yea , though wee know our sinnes in Christ are pardoned , yet there is something more that a gracious heart waites for , that is , a good looke from God , a further enlargement of heart , and an establishing in grace . It was not enough for David to have his sinnes pardoned , but to recover the joy of salvation , and freedome of spirit . Therefore the soul should alwayes be in a waiting condition , even untill it bee filled with the fulnesse of God , as much as it is capable of . Neither is it quiet alone , or comfort alone , that the soule longs after , no , nor the favour of God alone , but a gracious heart to walke worthy of God. It rests not whilest any thing remaines , that may breed the least strangenesse betwixt God and us . CHAP. XXXIII . Of experience , and Faith , and how to wait on God comfortably . Helps thereto . [ My God. ] THese words further imply a speciall experience , that David's soule had felt of the goodnesse of God , hee had found God distilling the comfort of his goodnesse and truth through the promises , and he knew he should finde God againe the same he was , if hee put him in minde of his former gracious dealing . His soule knew right well , how good God was , and he could seal to those truths he had found comfort by , therefore he thus speakes to his soule , My soule , what my soule , that hast found God so good , so oft , so many wayes , thou My soule to be discouraged , having God , and My God , with whom I have taken so much sweet counsell , and felt so much comfort from , and found alwayes heretofore to sticke so close unto me ? Why shouldst thou now bee in such a case , as if God and thou ha●… beene strangers one to another . If we could treasure up experiments , the former part of our life , would come in to help the latter , and the longer we live , the richer in faith we should be . Even as in victories , every former overthrow of an enemy , helps to obraine a succeeding victory . The use of a sanctified memory , is to lose nothing that may help in time of need . Hee had need be a well tryed , and a known friend , upon whom wee lay all our salvation and comfort . We ought to trust God upon other grounds , though wee had never tryed him : but when hee helps our faith by former experience , this should strengthen our confidence , and shore up our spirits , and put us on to goe more cheerefully to God , as to a tried friend . If we were well read in the story of our owne lives , wee might have a divinity of our owne , drawn out of the observation of Gods particular dealing towards us ; we might say this & this truth , I dare venture upon , I have found it true , I dare build all my happinesse up●… it . As Paul , I know whom I have trust●…d , I have tryed him , he never yet failed ●…e , I am not now to learn how faithfull ●…e is to those that are his . Every new experience is a new knowledge of God , ●…nd should fit us for new encounters . If we have been good in former times , God remembers the kindnesse of our ●…uth : we should therefore remember the kindnesse of God even from our youth . Evidence of what we have felt , helps our faith in that , which for the present we feele not . Though it bee one thing to live by saith and another thing to live by sight , yet the more wee see , and feele , and ●…aste of God , the more we shall be led ●…o rely on him , for that which as yet we neither see nor feele : Because thou hast ●…een my helper ( saith David ) therefore in ●…be shadow of thy wings will I rejoyce . The time was Lord , when thou shewedst thy selfe a gracious Father to me , and thou art unchangeable in thy nature , in ●…hy love , and in thy gifts . Yea , when there is no present evidence , but God shewes himselfe 〈◊〉 contrary to us , yet a former taste 〈◊〉 Gods goodnesse will enable to lay claime unto him still . Gods concealing of himselfe is but a wise discipline for a time , untill we be enabled to beare the full revealing of himselfe unto us for ever . In the meane time , though we have some sight and feeling of God , yet our constant living is not by it : the evidence of that we see not , is that which more constantly upholds the soule , then the evidence of any thing we see or feele . Yea , though our experience by reason of our not minding of it in trouble , seemes many times to stand us in no stead , but we fare as if God had never looked in mercy upon us : Yet ( even here ) some vertue remaines of former sense , which with the present spirit of faith , helps us to looke upon God as ours . As wee have a present strength from food received , and digested before ; vessels are something the better for that liquor they keep not , but runs through them . But if experience should wholly fail , ●…ere is such a divine power in faith , as 〈◊〉 very little beame of it , having no other help then a naked promise , will uphold the soule ; howsoever we must neglect no help , for God oft suspends his comfort , till wee have searched all our helps . Though we see no light , yet we ought to search alcrevises for light , and rejoyce in the least beam of light , that we may see day by . It is the nature of true faith , to search and pry into every corner ; and if after all nothing appeares , then it casts it selfe upon God , as in the first conversion , when it had nothing to looke upon , but the offer of free mercy . If at that time without former experience , wee did trust God , Why not now , when we have forgotten our experience ? the chiefe grounds of trusting God , are alwayes the same , whether we feele , or feel not ; nay , though for the present wee feele the contrary , faith will never leave wrastling , till it hath gotten a blessing . When faith is driven to work alone , having nothing but God , and his bare promise to rely upon , then God thinks it lies upon his credit to shew himselfe as a God unto us . Gods power in creating light out of darknes , is never more exalted , then when a guilty soul is lifted up by God to look for mercy , even when he seems armed with justice , to execute vengeance upon him ; then the soul is brought to a neere conformity unto Christ , who 1. when he had the guilt of the sins of the whole world upon him . 2. When he was forsaken , and that after he had enjoyed the sweetest communion with his Father that ever creature could do . And not only so , but 3. felt the weight of Gods just displeasure against sin ; and 4. was abased lower then ever any creature was , yet still hee held fast God , as his God. In earthly matters , if we have a Title to any thing by gift , contract , inheritance , or howsoever , wee will not bee wrangled out of our right . And shall we not maintain our right in God , against all the tricks & cavils of Satan , & our own hearts ? We must labor to have something , that we may shew that we are within the covenant . If we be never 〈◊〉 little entred into the covenāt , we are ●…e . And herein lies the speciall cōfort 〈◊〉 sincerity , that though our grace bee ●…ttle , yet it is of the right stampe , and ●…hews us , that we are servants , and sons , though unworthy to be so . Here a little ●…uth will goe farre . Hence it is that the ●…aints in all their extremities , stil alledg somthing , that shews that they are within the covenāt , We are thy childrē , thy people , & thy servāts , &c. God is mindful of his covenant , but is well pleased , that we should mind him of it too ; & minde it our selves to make use of it , as David doth here . Hee knew if he could bring His soul to His God , all would be quiet . God is so ready to mercy , that he delighteth in it , and delighteth in Christ , through whom hee may shew mercy notwithstāding his justice , as being fully satisfied in Christ. Mercy is his name that he will be known by . It is his glory which we behold in the face of Christ , who is nothing but grace and mercy it selfe . Nay , he plead●… reasons for mercy , even from the sinfulnesse and misery of his creature , and maintaines his owne mercy against all the wrangling cavills of flesh and blood , that would put mercy from them , and hearken more willingly to Sathans objections , then Gods arguments , till at length God subdues their spirits so farre , as they become ashamed for standing out so long against him . How ready will God be to shew mercy to us when we seeke it , that thus presseth upon us , when we seeme to refuse it ? If God should take advantage of our way wardnesse , what would become of us ? Sathans course is to discourage those that God would have encouraged , and to encourage those whom God never speakes peace unto , and hee thinkes to gaine both wayes . Our care therefore should be , when we resolve upon Gods wayes , to labour that no discouragement fasten upon us , seeing God and his word speake all comfort to us . And because the best of a Christian is to come , we should raise up our spirits to waite upon God , for that mercy which is yet to come . All inferiour waitings for good things here , doe but ●…aine us up in the comfortable expe●…ation of the maine . This waiting on God , requires a great strength of grace , by reason not onely 〈◊〉 of the excellency of the things wai●…ed for , ( which are farre beyond any thing we can hope for in the world . ) ●…ut 2. in regard of the long day which God takes before hee performeth his promise , and 3. from thence the tediousnesse of delay . 4. The many troubles of life in our way . 5. The great apposition we meet with in the world . 〈◊〉 . and scandalls oft times even from them that are in great esteeme for Religion . 7. together with the untoward●…esse of our nature in being ready to be put off by the least discouragement . In these respects there must be more then 〈◊〉 humane spirit to hold up the soule , ●…d cary it along to the end of that which we wait for . But if God be our God , that love which engaged him to binde himselfe to us in precious promises ; will furnish 〈◊〉 likewise with grace needfull , till we be possessed of them . Hee will give us leave to depend upon him both for happinesse , and all sanctifying and quieting graces , which may support the soule , till it come to its perfect rest in God. For God so quiets the hearts of his children , as withall , he makes them better , and fitter for that which he provides for them , grace and peace goe together ; Our God is the God of grace and peace , of such graces as breed peace . 1. As he is a God of love , nay love it selfe to us , so a taste of his love , raising up our love is better then wine , full of nothing but encouragement ; it will fetch up a soule from the deepest discouragement : this grace quickneth all other graces , it hath so much spirits in it as will sweeten all conditions . Love inables to waite , as Iacob for Lea seaven yeares . Nothing is hard to love ; it caries all the powers of the soule with it . 2. As he is a God of hope , so by this grace as an anchor fastned in heaven within the vaile , he stayeth the soule ; that though as a Ship at Anchor , it may be tossed and moved , yet not removed from its station . This hope as corke , will ●…eep the soul ( though in some heavinesse ) from sinking , and as an Helmet ●…eare off the blowes that they endanger not our life . 3. As God is a God of hope , so by hope of patience , which is a grace wher●…y the soule resigneth up it self to God ●…n humble submission to his will , because he is our God , as David in extremity comforted himselfe in the Lord his God. Patience breeds comfort , because it brings experience with it of Gods ow●…ing of us to be His. The soul shod and ●…enced with this , is prepared against all ●…bs and thornes in our way , so as wee ●…e kept from taking offence . All troubles we suffer , doe but help patience to its perfect worke , by subduing the unbroken sturdinesse of our spirits , when wee feele by experience , wee get but more blowes , by standing out against God. 4. The Spirit of God ( likewise ) is a spirit of meeknesse , whereby though the ●…ul be sensible of evill , yet it mode●…tes such distempers , as would otherwise rob a man of himselfe ; and together with patience keepeth the soul in possession of it selfe . It stayes murmurings and frettings against God or man. It sets and keepes the soul in tune . It is that which God ( as hee workes so hee ) much delights in , and sets a price upon it , as the chiefe ornament of the soul. The meek of the earth seek God , and are hid in the day of his wrath : whereas high spirits that compasse themselves with pride as with a chain , thinking to set out themselves by that which is their shame , are looked upon by God a farre off . Meek persons will bow , when others break ; they are raised when others are pluckt down , and stand when others that mount upon the wings of vanity fall ; these prevaile by yeelding , and are Lords of themselves , and other things else , more then other unquiet spirited men : the blessings of heaven and earth attend on these . 5. So likewise contentednesse with our estate , is needfull for a waiting condition , and this we have in Our God being able to give the soul full satisfaction . For outward things God knowes ●…ow to dyet us ; If our condition be not 〈◊〉 our minde , he will bring our minde 〈◊〉 our condition . If the spirit bee too ●…gge for the condition , it is never qui●… , therefore God will levell both . Those wants be well supplyed that are made up with contentednesse , and with ●…hes of a higher kinde . If the Lord●…e ●…e our Shepheard , we can want nothing This lifteth the weary hands and feeble ●…ees , even under chastisement , wherein though the soule mourneth in the sence of Gods displeasure , yet it rejoyceth in his Fatherly care . 6. But patience and contentment are ●…o low a condition for the soul to rest 〈◊〉 , therefore the spirit of God raiseth it vp to a spirituall enlargement of joy . So much joy , so much light , and so much hight , so much scattering of darknesse of ●…pirit . We see in nature how a little light will prevaile over the thickest clouds of darknesse , a little fire wastes a great ●…eale of drosse . The knowledge of God to be our God , brings such a light of joy into the soul , as driveth out●… dark uncomfortable conceits ; this light makes lightsome . If the light of knowledge alone makes bold , much more the light of joy arising from our communion and interest in God. How can wee enjoy God , and not joy in him ? A soule truely cheerefull rejoyceth that God whom it loveth , should think it worthy to endure any thing for him . This joy often ariseth to a spirit of glory , even in matter of outward abasement ; if the trouble accompanyed with disgrace continue , the spirit of glory rests upon us , and it will rest so long , untill it make us more then Conquerours , even then when we seeme conquered : for not onely the cause , but the spirit riseth higher , the more the enemies labour to keepe it under , as we see in Stephen . With this joy goeth a spirit of courage and confidence . What can daunt that soule , which in the greatest troubles hath made the great God to be its owne ? Such a spirit dares bid defiance to all opposite power , setting the soule above the world , having a spirit larger and higher then the world , and seeing all ( but God ) beneath it , as being in heaven already in its head . After Moses and Micah had seene God in his favour to them , how little did they regard the angry countenances of those mighty Princes that were in their times , the terrours of the world ? The courage of a Christian is not onely against sensible danger , and of flesh and bloud , but against principalities , and powers of darknesse , against the whole kingdome of Sathan , the god of the world , whom hee knowes shortly shall be trodden under his feet . Sathan and his may for a time exercise us , but they cannot hurt us . True beleevers are so many Kings and Queens , so many Conquerours over that which others are slaves to : they can overcome themselves in revenge , they can despise those things that the world admires , and see an excellency in that which the world sets light by , they can set upon spirituall duties , which the world cannot tell how to goe about , and endure that which others tremble to think of , and that upon wise reasons , and a sound foundation , they can put off themselves , and be content to be nothing , so their God may appeare the greater , and dare undertake and undergoe any thing for the glory of their God. This courage of Christians among the Heathens was counted obstinacy , but they knew not the power of the spirit of Christ in his , which is ever strongest , when they are weakest in themselves , they knew not the privy armour of proofe that Christians had about their hearts , and thereupon counted their courage to be obstinacy . Some think the Martyrs were too prodigall of their bloud , and that they might have beene better advised ; but such are unacquainted with the force of the love of God kindled in the heart of his childe , which makes him set such a high price upon Christ and his truth , that he counts not his life dear unto him ; He knowes hee is not his owne , but hath given up himselfe to Christ , and therefore all that is his , yea if hee had more lives to give for Christ , hee should have them . He knowes he shall be no looser by it . Hee knowes it is not a losse of his life , but an exchange for a better . We see the creatures that are under us , will be couragious in the eye of their Masters , that are of a superiour nature above them , and shall not a Christian be couragious in the presence of his great Lord and Master , who is present with him , about him , and in him ? undoubtedly hee that hath seene God once in the face of Christ , dares look the grimmest creature in the face , yea death it selfe under any shape . The feare of all things flyes before such a soule . Onely a Christian is not ashamed of his confidence . Why should not a Christian be as bold for his God , as others are for the base gods they make to themselves ? 7. Besides a spirit of courage ( for establishing the soule ) is required a spirit of constancie , whereby the soule is steeled and preserved immoveable in all conditions , whether present or to come , and is not changed in changes . And why ? but because the spirit knows that God on whom it rests is unchangeable . We our selves are as quick-silver unsetled and moveable , till the spirit of constancie fixe us . We see David sets out God in glorious termes , borrowed from all that is strong in the creature , to shew that hee had great reason to be constant , and cleaving to him , He is my rock , my Buckler , the horn of my salvation , my high Tower , &c. God is a rock so deep , that no flouds can undermine , so high , that no waves can reach though they rise never so high , and rage never so much . When wee stand upon this rock that is higher then wee , wee may over-looke all waves , swelling , and foaming , and breaking themselves , but not hurting us . And thereupon may triumphantly conclude with the Apostle , That neither height , nor depth shall ever separate us from the love of God. Whatsoever is in the creature he found in his God , and more aboundant ; the soule cannot with an eye of faith look upon God in Christ , but it will be in its degree as God is quiet and constant , the spirit aimeth at such a condition , as it beholdeth in God towards it selfe . This constancy is upheld by endeavouring to keepe a constant sight of God , for want of which it oft fares with us , like men , that having a City or Tower in their eye , passing through uneven grounds , hils and dales , sometimes get the sight thereof , sometimes lose it , and sometimes recover it againe , though the Tower be still where it was , and they neerer to it thē they were at first . So it is oft with our uneven spirits ; when once wee have a sight of God , upon any present discouragement , wee let fall our spirits , and lose the sight of him , untill by an eye of faith we recover it againe , and see him still to be where he was at first . The cherishing of passions take away the sight of God , as clouds take away the sight of the Sun , though the Sunne be still where it was , and shineth as much as ever it did . We use to say , when the body of the Moon is betwixt the Sunne and us , that the Sunne is eclipsed , when indeed not the Sunne but the earth is darkned , the Sun loseth not one of its glorious beames . God is oft neere us , as he was unto Iacob , and we are not aware of it . God was neere the holy man Asaph , when hee thought him far off . I am continually with thee ( saith hee ) thou holdest me by my right hand . Mary in her weeping passion could not see Christ before her , hee seemed a stranger unto her . So long as we can keep our eye upon God , we are above the reach of sin or any spirituall danger . CHAP. XXXIV . Of confirming this trust in God. Seeke it of God himselfe . Sins hinder not : nor Satan . Conclusion and Soliloquie . § 1. BUt to returne to the drawing out of our trust by waiting . Our estate in this world is still to waite , and happy it is that we have so great things to wait for ; but our comfort is , that wee have not onely a furniture of graces , one strengthening another as stones in an arch , but likewise GOD vouchsafeth some drops of the sweetnesse of the things wee wayte for , both to encrease our desire of those good things , as likewise to enable us more comfortably to wayte for them . And though we should die wayting , onely cleaving to the promise with little or no taste of the good promised ; yet this might comfort us , that there is a life to come , that is a life of sight and sense , and not onely of taste but of fulnesse , and that for evermore . Our condition here is to live by faith and not by sight , onely to make our living by faith more lively , it pleaseth God when he sees fit , to encrease our earnest of that we looke for . Even here God waytes to be gracious to those that wayte for him . And in heaven Christ waytes for us , wee art part of his fulnesse ; it is part of his joy that we shall be where he is , he wil not therefore be long without us . The blessed Angels and Saints in heaven wayte for us . Therefore let us be content as strangers , to wayte a while till we come home , and then wee shall be for ever with the Lord ; there is our eternall rest , where we shall enjoy both our God and our selves in perfect happinesse , being as without need , so without desire of the least change . When the time of our departure thither comes , then we may say as David , Enter now my soule into thy rest . This is the rest which remaineth for Gods people , that is worth the waiting for , when we shall rest from all labour of sinne and sorow , and lay our heads in the bosome of Christ for ever . It stands us therefore upon to get this great Charter more and more confirmed to us ( that God is our God ) for it is of everlasting use unto us . It first begins at our entring into covenant with God , & continues not only unto death , but entreth into heaven with us . As it is our heaven upon earth to enjoy God as ours , so it is the very heaven of heaven , that there we shall for ever behold him , and have communion with him . The degrees of manifesting this propriety in God are divers , rising one upon another , as the light cleares up by little and little till it comes to a perfect day . 1. As the ground of all the rest , wee apprehend God to be a God of some peculiar persons , as favourites above others . 2. From hence is stirred up in the soul a restlesse desire , that God would discover himselfe so to it , as he doth to those that are his , that he would visite our soules with the salvation of his chosen . 3. Hence followes a putting of the soul upon God , an adventuring it selfe on his mercy . 4. Upon this , God when he seeth fit , discovers by his spirit that he is Ours ; 5. Whence followeth a dependance on him as ours , for all things that may cary us on in the way to heaven . 6. Courage and boldnesse in setting our selves against whatsoever may oppose us in the way , As the three young men in Daniel , Our God can deliver us if he will. Our God is in heaven , &c. 7. After which springs a sweet spirituall security , whereby the soule is freed from slavish feares , and glorieth in God as Ours in all conditions . And this is termed by the Apostle , not onely assurance , but the riches of assurance . Yet this is not so cleare , and full as it shall be in heaven , because some clouds may after arise out of the remainder of corruption , which may something over-cast this assurance , untill the light of Gods countenance in heaven for ever scatters all . There being so great happinesse in this neerenesse betwixt God and us , no wonder if Sathan labour to hinder the same , by interposing the guilt and hainousnesse of our sinnes , which he knows of themselves will worke a separation : But these upon our first serious thought of returning , will be removed . As they could not hinder our meeting with God , so they may cause a strangenesse for a time but not a parting , a hiding of Gods countenance , but not a banishing of us from it . Peter had denied Christ , and the rest of the Apostles had left him all alone . Yet our Saviour after his Resurrection forgets all former unkindnesses , he did not so much as object it to them , but sends Mary , who her selfe had been a great sinner , as an Apostle to the Apostles , and that presently to tell them that he was risen , his care would have no delay . Hee knew they were in great heavinesse for their unkindnesse . Though he was now entred into the first degree of his glory , yet we see his glory made him not forget his poore Disciples . Above all he was most carefull of Peter , as deeper in sinne then the rest , and therefore deeper in sorow . Goe tell Peter , he needs most comfort . But what is the message ? that I ascend not to my Father alone , but to your Father , not to my God onely , but to Your God. And shall not wee bee bold to say so after Christ hath taught us , and put this claime into our mouthes ? If once we let this hold goe , then Sathan hath us where he would , every little crosse then dejects us . Sathan may darken the joy of our salvation , but not take away the God of our salvation . David after his crying sinne of murther prayes , Restore unto me the Ioy of thy salvation , this hee had lost ; but yet in the same Psalme hee prayes , Deliver mee from blood O God , thou God of my salvation ; therefore whatsoever sence , reason , temptation , the law , or guilt upon conscience shall say , Nay however God himselfe , by his strange cariage to us may seeme to be , yet let us cast our selves upon him , and not suffer this plea to be wrung from us , but shut our eyes to all , and look upon God All-gracious and All-sufficient , who is the Father , the begetter of comfort , the God the Creator of consolation , not onely of things that may comfort , but of the comfort it self conveied through these unto us . Who is a God like unto our God , that passeth by the sinnes of the remnant of his people . This should not bee thought on without admiration , and indeed there is nothing so much deserves our wonderment as such mercy , of such a God , to such as we . Since God hath avouched us to be his peculiar people , let us avouch him ; and since he hath past his word for us , let us passe our words for him that we will be his , and stand for him , and to our power advance his cause . Thus David out of an enlarged spirit saith , Thou art my God , and I will praise thee , thou art MY God , and I will exalt thee . Whatsoever wee engage for God , wee are sure to bee gainers by . The true Christian is the wisest Merchant , and makes the best adventure . He may stay long , but is sure of a safe and a rich returne . A godly man is most wise for himselfe . We enter on Religion , upon these tearmes to part with our selves , and all , when God shall call for it . §. 2. God much rejoyceth in sinners converted , as monuments of his mercy , and because the remembrance of their former sinnes , wher 's them on to bee more earnest in his service , especially after they have felt the sence of Gods love , they even burn with a holy desire of honouring him , whom before they dishonoured , and stand not upon doing or suffering any thing for him , but cheerefully embrace all occasions of expressing obedience . God hath more worke from them then from others ; why then should any be discouraged ? Neither is it sinnes after our conversion , that nullifie this claime of God to be Ours . For this is the grand difference betwixt the two covenants , that now God will bee mercifull to our sins , if our hearts by faith be sprinkled with the blood of Christ. Though one sinne was enough to bring condemnation , yet the free gift of grace in Christ , is of many offences unto justification . And we have a sure ground for this ; for the righteousnesse of Christ is Gods righteousnesse , and God will thus glorifie it , that it shall stand good to those that by faith apply it against their daily sinnes , even till at once we cease both to live , and sin . For this very end was the Son of God willingly made sin , that we might be freed from the same . And if all our sins laid upō Christ could not take away Gods love frō him , shal they take away Gods love from us , when by Christs blood our souls are purged from them ? O mercy of all mercies , that when we were once his , and gave away our selves for nothing , and so became neither his , nor our owne , that then hee would vouchsafe to become ours , and make us his by such a way , as all the Angels in heaven stand wondring at , even his Sonnes not onely taking our nature and miserable condition , but our 〈◊〉 upon him , that that being done away , wee might through Christ have boldnesse with God as ours , who is now in heaven appearing there for us , untill he brings us home to himselfe , and presents us to his Father for his for ever . Thinke not then onely that wee are Gods and he Ours , but from what love and by what glorious meanes this was brought to passe ; What can possibly disable this claime , when God for this end hath founded a covenant of peace so strongly in Christ , that sin it selfe cannot disanull it ? Christ was therefore manifest , that he might destroy this greatest worke of the devill . Forgivenesse of sins now is one chiefe part of our portion in God. It is good therefore not to pore and plod so much upon sinne and vilenesse by it , as to forget that mercy that rejoyceth over judgement . If wee once be Gods , though wee drinke this deadly poison , it shall not hurt us . God will make a medicine , an antidote of it ; and for all other evills the fruit of them is by Gods sanctifying the same , the taking away sinne out of our natures ; so that lesser evils are sent to take away the greater . If God could not over-rule evils to his owne ends , hee would never suffer them . §. 3. I have stood the longer upon this , because it is the one thing needfull , the one thing wee should desire , that this one God , in whom , and from whom is all good , should be ours . All promises of all good in the new covenant , spring first from this , that God will be ours , and we shall be his . What can we have more ? and what is in the world lesse that will content us long , or stand us in any stead , especially at that time when all must be taken from us ? Let us put up all our desires for all things we stand in need of , in this right wee have to God in Christ ; who hath brought God and us together ; hee can deny us nothing , that hath not denied us himselfe . If he be moved from hence to doe us good , that wee are his , Let us be moved to fetch all good from him , on the same right that he is ours . The perswasion of this will free us from all pusillanimity , lowlinesse , and narrownesse of spirit , when wee shall think that nothing can hurt us , but it must break through God first . If God give quietnesse , who shall make trouble ? If God be with us , who can be against us ? This is that which puts comfort into all other comforts , that maketh any burthen light : This is alwayes ready for all purposes : Our God is a present , and a seasonable help . All evills are at his command to be gone , and all comforts at his command to come . It is but goe comfort , goe peace to such a mans heart , cheere him , raise him ; Go salvation , rescue such and such a soul in distresse . So said and so done presently . Nay , with reverence be it spoken , so farre doth God passe over himselfe unto us , that he is content himselfe to be commanded by us . Concerning the worke of my hands command you me : lay the care and charge of that upon mee . He is content to be out-wrastled , and over-powred by a spirit of saith , as in Iacob , and the woman of Canaan , to be as it were at our service . Hee would not have us want any thing wherein hee is able to help us . And what is there wherein God cannot help us ? If Christians knew the power they have in heaven and earth , what were able to stand against them ? What wonder is it if faith overcome the world , if it overcomes him that made the world ? that faith should bee Almighty , that hath the Almighty himselfe , ready to use all his power for the good of them to whom he hath given the power of himselfe unto ? Having therefore such a living fountaine to draw from , such a center to rest in , having all in one , and that one Ours ; why should we knocke at any other doore ? we may goe boldly to God now , as made ours , being bone of our bone , and flesh of our flesh . Wee may goe more comfortably to God , then to any Angell or Saint . God in the second person hath vouchsafed to take our nature upon him , but not that of Angells . Our God , and our Man , our God-Man is ascended into the high Court of heaven to his and our God , cloathed with our nature . Is there any more able and willing to plead our cause , or to whom wee may trust businesses with then he , who is in heaven for all things for us , appertaining to God. It should therefore be the chiefe care of a Christian , upon knowledge of what he stands in need of , to know where to supply all . It should raise up a holy shame and indignation in us , that there should be so much in God , who is so neere unto us in Christ , and wee make so little use of him . What good can any thing doe us if we use it not ? God is ours to use , and yet men will rather use shifts and unhallowed pollicies , then be beholding to God , who thinkes himselfe never more honoured by us , then when we make use of him . If we beleeve any thing will doe us good , we naturally make out for the obtaining of it , If we beleeve any thing will hurt us , we study to decline it . And certaine it is if wee beleeved that so much good were in God , we would then apply our selves to him , and him to our selves ; whatsoever vertue is in any thing , it is conveyed by application and touching of it ; that whereby we touch God , is our faith , which never toucheth him , but it drawes vertue from him ; upon the first touch of faith , spirituall life is begun . It s a bastard in nature , to beleeve any thing can worke upon another without spirituall or bodily touch . And it is a Monster in Religion , to beleeve that any saving good will issue from God , if we turne from him , and shut him out , and our hearts be unwilling . Where unbeleefe is , it bindes up his power . Where faith is , there it is between the soule and God , ( as betwixt the iron and the Loadstone ) a present closing and drawing of one to the other . This is the beginning of eternall life , so to know God the Father , and his Sonne Christ , as thereby to embrace him with the armes of faith and love , as Ours , by the best title he can make us , who is truth it selfe . Since then our happinesse lies ( out of our selves ) in God , we should goe out of our selves for it , and first get into Christ , and so unto God in him ; and then labour by the spirit of the Father and the Sonne , to maintaine acquaintance with both , that so God may be Ours , not onely in covenant , but in Com●…anion , hearkning what he will say to us , and opening our spirits , disclosing our wants , consulting and advising in all our distresses with him . By keeping this acquaintance with God , peace , and all good is conveyed to us . Thereafter as we maintain this communion further with him , wee out of love study to please him , by exact walking according to his commands ; then we shall feele encrease of peace as our care encreaseth , then he will come , and s●…p with us , and be free in his refreshing of us . Then he will shew himselfe more and more to us , and manifest still a further degree of presence in joy and strength , untill communion in grace , ends in communion in glory . But wee must remember ( as David doth here ) to desire and delight in God himselfe , more then in any thing that is Gods : It was a signe of S. Pauls pure love to the Corinthians , when he said , I seeke not yours , but you . We should seeke for no blessing of God so much as for himselfe . What is there in the world of equall goodnes to draw us away frō our God ? If to preserve the dearest thing we have in the world , we breake with God , God will take away the comfort we look to have by it , and it will prove but a dead contentment , if not a torment to us . Whereas if we care to preserve communion with God , we shall bee sure to finde in him whatsoever we deny for him , honor , riches , pleasures , friends , all ; so much the sweeter , by how much wee have them more immediately from the spring head . We shall never finde God to be our God more , then when for making of him to be so , we suffer any thing for his sake . Wee enjoy never more of him then then . At the first we may seeke to him , as rich to supply our wants , as a Physitian to cure our soules and bodies , but here wee must not rest till wee come to rejoyce in him as our friend , and from thence rise to an admiration of him for his owne excellencies , that being so high in himselfe , out of his goodnesse would stoop low to us . And we should delight in the meditation of him , not onely as good to us , but as good in himselfe ; because goodnesse of bounty springs from goodnesse of disposition , he doth good because he is good . A naturall man delights more in Gods gifts , then in his grace . If he desires grace , it is to grace himselfe , not as grace , making him like unto God , and issuing from the first grace the free favour of God ; by which meanes men come to have the gifts of God without God himselfe . But alas , what are all other goods without the chiefe good ? they are but as flowers , which are long in planting , in cherishing and growing , but short in enjoying the sweetnesse of them . David here joyes in God himselfe , he cares for nothing in the world , but what he may have with his favour , and what ever else he desires , hee desires onely that he may have the better ground from thence to praise his God. §. 4. The summe of all is this , The state of Gods deare children in this world , is to bee cast into variety of conditions , wherein they consisting of nature , flesh , and spirit , every principle hath its owne and proper working . They are sensible as flesh and blood , they are sensible to discouragement as sinfull flesh and blood ; but they recover themselves as having a higher principle ( Gods spirit ) above flesh and blood in them . In this conflicting state , every principle labouring to maintaine it selfe , at length by helpe of the spirit , backing and strengthening his owne worke , grace gets the better , keeping nature within bounds , and suppressing corruption . And this the soule ( so farre as it is spirituall ) doth by gathering it selfe to it selfe , and by reasoning the case so farre , till it concludes , and joynes upon this issue , that the onely way to attaine sound peace , is ( when all other meanes faile ) to trust in God. And thereupon he layes a charge upon his soule so to doe , is being a course grounded upon the highest reason , even the unchangeable goodnesse of God , who out of the riches of his mercy , having chosen a people in this world , which should be to the glory of his mercy , will give them matter of setting forth his praise , in shewing some token of good upon them , as being those on whom he hath fixed his love , and to whom hee will appeare not onely a Saviour , but salvation it selfe . Nothing but salvation ; as the Sunne is nothing but light , so whatsoever proceeds from him to them , tends to further salvation . All his wayes towards them leade to that ; which wayes of his , though for a time they are secret , and not easily found out , yet at length God will be wonderfull in them to the admiration of his enemies themselves , who shall be forced to say , God hath done great things for them ; and all from this ground , that God is our God in covenant . Which words are a stearne that rule and guide the whole text . For why should we not be disquieted when we are disquieted ? Why should we not be cast downe when we are cast downe ? Why should we trust in God as a Saviour ? but that he is [ our God , ] making himselfe so to us in his choisest favours : doing that for us , which none else can doe , and which he doth to none else that are not his in a gracious maner . This blessed interest and intercourse betwixt Gods spirit and our spirits , is the hindge upon which all turns : without this , no comfort is comfortable ; with this , no trouble can be very trouble some . Without this assurance there is little comfort in Soliloquies ; unlesse , when we speake to our selves , wee can speake to God as ours . For in desperate cases , our soule can say nothing to it selfe , to still it selfe , unlesse it be suggested by God ; Discouragements will appeare greater to the soule then any comfort , unlesse God comes in as ours . See therefore Davids art , hee demands of himselfe why hee was so cast downe ? The cause was apparant , because there was troubles without , and terrours within , and none to comfort , Well , grant this saith the spirit of God in him ( as the worst must be granted ) yet saith the Spirit , Trust in God. So I have . Why then , waite in trusting ? Light is sowen for the righteous , it comes not upon the suddaine , we must not think to sowe and reape both at once . If trouble be lengthened , lengthen thy patience . What good will come of this ? God will waite to doe thee that good , for which thou shalt praise him ; he will deale so graciously with thee , as he will deserve thy praise , he will shew thee his salvation . And new favours will stirre thee up to sing new songs : every new recovery of our selves or friends , is as it were a new life , and ministers new matter of praise . And upon offering this sacrifice of praise , the heart is further enlarged to pray for fresh blessings . Wee are never fitter to pray , then after praise . But in the meane time I hang down my head , whilest mine enemies carie themselves highly , and my friends stand aloofe . God in his owne time ( which is best for thee ) will be the salvation of thy countenance ; he will compasse thee about with songs of deliverance , and make it appeare at last , that he hath care of thee . But why then doth God appeare as a stranger to me ? That thou shouldst follow after him with the stronger faith and prayer , hee withdrawes himself , that thou shouldst bee the more earnest in seeking after him . God speakes the sweetest comfort to the heart in the wildernesse . Happily thou art not yet low enough , nor purged enough . Thy affections are not throughly crucified to the world , and therefore it will not yet appeare that it is Gods good will to deliver thee . Wert thou a fit subject of mercy , God would bestow it on thee . But what ground hast thou to build thy selfe so strongly upon God ? He hath offered , and made himselfe to be [ My God , ] and so hath shewed himselfe in former times ; And I have made him My God , by yeelding him his Soveraignty in my heart . Besides the present evidence of his blessed spirit , clearing the same , and many peculiar tokens of his love , which I daily doe enjoy ; though sometimes the beams of his favour are eclipsed . Those that are Gods , besides their interest and right in him , have oft a sense of the same even in this life , as a fore-taste of that which is to come . To the seale of grace stamped upon their hearts , God super-adds a fresh seale of joy and comfort , by the presence and witnesse of his Spirit . And shewes likewise some outward token for good upon them , whereby he makes it appeare , that hee hath set a part him that is godly for himselfe , as his owne . Thus we see that discussing of objections in the consistory of the soule , settles the soule at last . Faith at length silencing all risings to the contrary . All motion tends to rest , and ends in it ; God is the center and resting place of the soule , and here David takes up his rest , and so let us . Then whatsoever times come , wee are sure of a hiding place and Sanctuary . FINIS . HAB. 3. 17. Although the figge tree shall not blossome , neither shall fruit be in the Vines , the labour of the Olive shall faile , and the fields shall yeeld no meat , &c. yet I will rejoyce in the Lord , I will joy in the God of my salvation . PSAL. 91. 1. 2. Hee that dwelleth in the secret place of the most high , shall lodge under the shadow of the Almighty . I will say of the Lord , He is my refuge , and my fortresse ; My God in him will I trust . PSAL. 73. 26. My strength and my heart faileth , but God is the strength of my heart , and my portion for ever . An Alphabeticall Table of chiefe things in the fore-going Treatise . A. ACtions of man : what are the principles of them . Page 221 Admire Gods love . 479 Adventure of faith makes a rich returne . 490 Affections their conflict one with another . 79. How to be ordered , 104. In case of Gods dishonour no affection is excessive . 106 Affections , why they doe not alwayes follow the judgement , 377. God most to be affected . 498 Appearance of salvation in the countenance : whence , and why . 469 Application of mercy in particular ; necessary : reasons , 482. In the wicked it is a lye , 485. It is no easie matter to say , My God , 486. When it is right , 495. A shame not to improve it . 511 Arguments for faith to come to God. 418 Art in bearing of troubles . 64 Art in misery to think of matter of joy . 429 Assurance of Gods favour : what we should doe in the want thereof . 441 B Backe faith with strong reasons and arguments . 414 Beauty of a well-ordered soule . 135 Beauty of Christians works performed in season . 428 Bilneyes offence at a Preacher . 362 Blasphemy : temptations of blasphemy , and how checked . 350 Breach of inward peace : still looke at thy selfe therein . 149 Bookes all written to amend the booke of conscience . 67 C Casting downe , disquiets : why , 44. Remedies against casting downe . 46 Censure not Christians distempered : dangerous so to doe . 40 Change of nature , changeth all . 187 Changes must be fore-thought of . 128 Caution in fore-casting such changes . 120. Direrections for this fore-thinking of troubles . 121 Character of a good soule . 378 Christ is salvation clothed in mans flesh . 465 Christian Calling : what is the true ability to it : grace , not gifts onely . 405. Particular Calling : directions for it . 408 Combats spirituall , how discerned from that of common grace and light . 83 Comfort in the Churches troubles , 411. and 471. Comfort amisse sought in sanctification , 28. Yet to have and hold comfort , grow up in holinesse . 30 Comforters in way of humanity , many , few in way of Christianity , 227. Graces necessary in a good Comforter , 230. Method of comforting . 231. A sinne , not to comfort the afflicted , 235. How comfort tendered doth no good : miscarriages therein . 238 Communion with God to be sought , and how Christians have continuall ground of it . 429 Communion of friends , in watching over one another . 2●…5 . In comforting one another . 218 Complaine of thy selfe , not of God , nor others . 74 Concupiscence not severely censured by Papists . 153 Condition of life : none wherein we may not exercise some grace . 146 A man can be in no condition , wherein God is at a losse and cannot help him . 265 Confidence in our selves , how chased away . 243 Confidence for mercies : warranted to us as well as to David , or others . 431 Conflict of grace and corruption much cast us downe : 386. Should make us trust in God the more . 387 Conflicts in mans soule : kindes and degrees of them . 78 Conscience not cleare brings disquietnesse . 30 Constancy , how it quiets the spirit . Consideration : the best objects of it . 186 Contentment , to be framed to our selves , and how . 123. It is a speciall meanes of quieting the soule . Ibid. Continuance of sinne : or sinnes of continuance dangerous . 359. And how to be dealt withall . 360 Corruption how farre curbed or repressed by God. 171 Corruptions remaining in an holy heart are naturall , they would not be controlled . 150 , And what followes . 157 Courage , a meanes to stablish the soule . Court of conscience in man , 51. Why wee are so backward to keepe this Court. 57 D Deale with thy selfe in all afflictions , to get quietnesse . 115 Death : comfort in the houre of it . 402. In the estate after death . 403 Delay not the praising of God. 446 Defects in life rise from defects in trust . 333 There is a supply for all our defects . 391 Deordination of nature to be lookt upon , and how . 166. Most needfull so to doe . 168 Deniall of our selves necessary ; wherein . 140. Notes of it . 142 Desertion ; then Christ should be put betweene God and us . 509 Despaire of mercy ; no cause of it . 565 Desperation may be , where is onely a generall apprehension of mercy . 483 Difference betweene a carnall Christian and another . 437 Discouragement in affliction , incident to Gods owne people . 11. Causes hereof in our selves ; privative . 21. Positive . 23. Wee are apt to cast downe our selves . 41. Reasons against discouragement ; the hurt that comes by it . 46. It crosseth our owne principles . 54. In case of discouragement we should not thinke too much on our corruptions . 95. A godly man knowes how to carry himselfe in discouragements . 78 Disquieted wee may be for that , which it is not a sinne to be disquieted for . 91 Disquietnesse ; three notes of that which is not befitting . 92 Disquietnesse for sin ; when it exceeds measure . 94 Disquietments proper to the soule , beside those of the body . 108 Distrust , the cause of all disquiet . 252 Distempers fall , if arraigned before reason : 53 Doubting ariseth of Popish doctrine of works . 29 Duty more to be thought of , then comfort . 422 Duties to be don with united forces , or spirits 30 E Eloquence of Ambrose converted Austine . 196 Election , not knowne , no hinderance to our trust in God. 489 Enemies of the Church : comfort against them . 412 Envie not their prosperity . 474 Estate of a Christian , how to be judged . 26 Event of things not to be too much forecasted . 39 Evidence of faith more constantly upholds the soule , then evidence of sight . 532 Evill in an holy Christian , not to be too much lookt upon . 38. Nor evills of the time . 39 Evills of sinne . 87 Excellencies of God to be branched out for our severall uses . 508 Exercise of grace preserves the soule . 249 Experiments of God , treasured up in the heart , would much help faith . 529 Experiences to be called to mind . 312. And communicated to others . 313 Extremities whereinto the godly are suffered to fall : and why ? 310 Evills that are outward , how remedied . 593 F Faith must own God specially . 480. And why . 482. It relyes on a double principle . 299. Why so requisite in Christians . 301. It is stil shaked by the devill and wicked ones . 17. It must have price set on it : and how this may be . 315. 317. In us no seeds of faith , as of obedience . 332 Fancy to be quickly limited and restrained . 189. The proper use of it . 193 Favour of God : how to preserve the sence of it . 525 Failings pardoned , where is no malicious intention . 424 Former favours make the soule more sensible of contrary impressions . 4 Friends living , spirituall priviledges by them , 221 Friends departure : comfort in it . 408 G Galeacius Caracciolus , how converted . 196 God makes every man a governour over himselfe . 67 God still left to a good heart for comfort , when all others faile . 247 God onely is the fit object of trust . 264 God cannot ( out of Christ ) be thought on comfortably . 267 God is some mens God specially . 477. Hence is the spring of all good 481. When we prove this to our soules . 495. Tokens of it , 501. Comfort by it in extremities . 505 Gods presence sweetneth all places and estates . 2 Gods glory more to be regarded then our owne good . 420 God is many salvations to his people . 464. A Rock not to be undermined . 464 Godly men , when best disposed . 114. They can cast restraint on themselves in distempers . 63. Can make a good use of privacy . 65 Great ones , in most danger . 60. And why . 224 Greatnesse of finne may encourage us to goe to God 355 Griefe gathered to a head , will not be quieted at the first , 5. It casteth downe , as joy lifteth up . 50. How to be mitigated , 216. Griefe faulty , when . 94. Even godly griefe is to be bounded : 97. How it is to be ordered aright . 100 Griefe for sinne : why wee want it so much , 372. What we must doe in the want of it , 382. It is not all at first . 383 Griefe of contrition , and of compassion . 101 Growth in laying claime to God. 488 Guard over the soule to be kept . 170 H Hatred of sinne , a good signe of grace : notes of it . 380 Heart of man not easily brought unto God. 254 Heart to be most watcht , and kept in temper . 42 Heart , though vile , shall be fitted for God , comfort , and glory . 390 A Heart enlarged to praise God , is the chiefe deliverance . 439 Heart of Christians first cheared by God , then their countenance . 468 Help by others in discerning our estates . 287 Help : where none is , yet trust in God. Ibid. Holinesse of God no discouragement to true Christians , in their many infirmities . 392 Hope , the maine support of a Christian , 263. The difference of it from faith , Ibid. It quieteth the soule . Hope most in a hopelesse estate : two grounds . 301. and 491. Houre of mercy not yet past , if yeelded unto . 368 Humbled persons comforted . 370 To humble us , God need not goe without us to fetch forces . 109. And wee need goe no surther then our selves . 151 I Idle life is ever a burthen to it selfe . 32 Idlenesse is the houre of temptation . 190 Imagination and opinion , the cause of much disquiet . 176. How it hurteth us . 183. How sinfull imaginations worke upon the soule . 181. The remedie and cure of this evill . 183. Opportunities of helping it to be sought and taken . 195. How it may be made serviceable in spirituall things . 198. Not impossible to rule our imaginations , 210. Misconceits about them 212 Immanuel : a name of nature , and of office . 478 Impediments should not discourage Christians . 389 Impudencie in wicked men , more then in devills . 522 Inclinations of soule to the creature should be at first subdued . 328 Instinct supernaturall leades the godly unto God. 418 Interest in God , the ground of trusting in him . 477 Ioy and praise help each other . 430 Ioy stilleth the soule . Jbid. Iudgement and reason well employed , will raise up a dejected spirit . 51 L Large faith , and large object should be shaped together . 519 Latimers three prayers , all granted . 433 Law of God ( extent and spiritualnesse of it ) to be considered . 168 Least mercy of God must be prized . 450 Liberty Christian may not be unknowne , nor yet abused . 32. 114. Life of a Christian , a life of trouble . 107 Life of Christians , a mixture of good & evill . 428. Hid. 515 We Lose our selves most , by yeelding most to our selves . 60 Love such things , as can returne love . 122 Love of God to be lookt at , in every mercy . 446 Love-tokens from God , arguing he is ours . 501 Love of God , not to be questioned : grounds . 298 Luther assured of a particular mercy in prayer . 433 M Massacre of France terrible afterward to the King. 66 Meanes , whether relyed on , or no. 343 Mercy of God must not bee limited by mans sinnes . 358. It is Gods name , he pleads for it . 535 Moone in the change , neerest the Sunne : so wee to God , in greatest dejection . 18 Motions of sinne to be at first crushed . 129 Murther of the tongue . 19 N Nature of man , since sin came in , subject to misery and sorrow . 9. proved . 10. applyed . 11 Natures favourers , enemies of grace . 164 Nature divine , the onely counter-poyson of sin . 172 Naturall righteousnesse in Adam . 155 Naturall sinnes in us , voluntary too . 161 O Objects of Religion or conversation , not to be substituted . 319 Offence against God , takes not away trust in God. 253 Omission of duties breeds trouble to the soule . 34 Opinions of others not to be too much heeded . 37. 124 Opposition to sin , in the godly is universall . 88 Over-joying in outward comforts , breeds trouble . 35 Outward things , no fit stayes for the soule . 321. 325 P Passions conflict one with another . 78 Passions not to be put to our troubles . 124 Passions hid till drawne out : and how this is , 126 Peace the Epitome of all good . 138 Perseverance in grace warranted , and how . 388 Portion of the godly is God alone . 517 Power that wee have over our selves , is of God. 243 Prayer needfull to keepe our selves in temper . 62 Prayer heard : signes of it . 453 Prayer and praise depend each on other . 422. 455 Praise in trouble more minded by the godly then their delivery . 420. Special times to praise God 425. No easie matter to praise God aright . 439. conditions . 448. motives . 459. meanes of performing it . 459 Prepare for an alteration of thy estate , and spirit . 40 Presence of God with his in worst times , what it doth for them . 426 Pride must ever be taken downe , though the spirit be dejected . 61 Pride and passion , mischievous . 58 Promises of God , what they are in divers respects . 296 Promises are not all reserved for heaven , but partly verified on earth . 434 Propriety in God chiefly to be laboured for . 483 Providence of God makes all good to us , as himselfe is good . 267 It is a speciall stay of our faith . 270. What God is , he makes good by providence . Ibid. Graces to be exercised in observing divine providence . 278 R Reall praises of God , necessary . 451 Real things put out troublesom thoughts . 185 Reason for sinne : none at all . 415 Reasons of a godly man , are divine . 417 Relations wherein wee stand to God , must be all answered : and how . 307 Relapses pardonable and curable . 366 Repentance begins in the love of God. 197 Resolution necessary in Christianity . 442 Want of it breeds much disquiet . 34 Resolution firme & peremptory , to be assumed . 256. renue it . 258. and that quickly . 260 S Salvations of God , plentifull and manifold . 464. To be thought upon in trouble . 466. The golden chaine of it . 484 Satan and his instruments , still casting-down the godly . 14 Satans cunning in divers humours of Christians . 26. To discourage those whom God encourageth . 536 Satans study to unloose the heart from God. 335 And to divide betwixt God and us . Selfe-deniall requisite to praise God. 440 Selfe , what in the godly : and what in others . 110 Signes of a good estate . 28 Sicknesse : comfort in it . 397 Sin ever unreasonable , amidst seeming reasons 56 Sinne is the greatest trouble . 400. Avoyd not trouble by sinne . Ibid. Sinne sweet in committing , bitter in the reckoning . 353 Side with God in evill times . 503 Sight of God not alwayes alike . Reasons of it . 532 Soliloquies of speciall use . 220 Solitarinesse ill for afflicted ones . 236. Intolerable to the wicked : why . 66 Sorrow weakens the heart . 44 Sorrow not required for it selfe , as sorrow . 370. No sorrow can make satisfaction . 371. Dangerous to desire it over-much . 375. Popery in it . Comfortable degree of sorrow for sinne , when . 378 Soules most constant estate in respect of sinne . 577 Soule to be cited , and pressed to give accounts . 59 Soules excellency , in reflecting on it selfe , and judging all its issues . 68 Soule debased by wicked men 70 Soule should be first set in order . 73 Soule needs something beside it selfe to uphold it . 110 Soules temper when right . 97 Soule , though over-borne a while , gets free againe . 262 Soule , if gracious , most sensible of the want of spirituall meanes . 6. Knowes when it is well with it , when ill . 7 Superstition : the force of it . 182 Symmetrie of soule most lovely , 137 T Temptation divine , what it is . 13 Thanks then best , when it tends to praising . 447 Thanks should be large . 448 Thankfulnesse never without some taste of mercie . 453. It is a speciall help in an afflicted condition . 453. Excellent use of it . 462 Thoughts to be set in order every morning . 202. Are not free . 203. Danger of that opinion . 208 Thoughts of praise should be precious to us . 430 Titles : empty titles of goodnesse bring but empty comfort at last . 523 Our Title in God to be maintained against all cavills . 530 Trade of conversing with God , the richest in the world . 443 Triall of trust , whether it be right . 337 Troubles outward , appointed to help the soule inwardly . 68 Trouble inward : three-fold miscarriage of it , 92 Trust is the meanes to bring God and the soule together . 264. To settle trust , know the minde as well as the nature of God. 295. Trust must answer the truth of God. 300. Directions about trusting . 303. Whether we may trust to friends , riches , or helps . 318. A sinne so to doe . 323 Trust it selfe not to be trusted in . 326 Trusting should follow Gods order of promising . 330 Tryall of our selves exceeding necessary . 127 V Victory over our selves : signes of it . 142. How it may be obtained . 147 Vniformity necessary in the lives of Christians . 139 Vnthankfulnesse to God , most sinfull . 445. Detestable to God and man. 455 Vnworthinesse may not keepe from God. 489 There is a sanctified use of all troubles to Gods children . 250 W. Wayting on God , a necessary duty . 435. What it is to wayte . 437. Be ever in a wayting condition . 529 Wayting difficult . Helps to wait on God. Will of man hath a soveraignty . 162 Will of the godly , conformable to Gods will 421 Worldly good hath some evill , and worldly evill hath some good . 132 Y. Yet not in hell , not at worst , a mercie , and undeserved . 425 Youth to be curbed quickly . 61 FINIS . Notes, typically marginal, from the original text Notes for div A12198-e280 John 〈◊〉 : 2 Cor. 4. 〈◊〉 . Ps. 95. ult . Deu 28. 65 Tua praesentia Domine Laurentio ipsam craticulam dulcē fecit . Judg. 7. 10. 2 Pet. 10. Heb. 7. 2. Praemium ante praemium . Ho●…it in Gen. Respondit , divinas consolationes Martyrum se sensisse . Robur hostium apud Deum . Ego miserrimas curas , quibus te consumiscribis , vehementer odi . Quod sic regnat in corde tuo , non est magnitudo causae , sed ma gnitudo in credulitatis nostrae . Si causa salsa est , revocemus . Si vera , cur facimus illum tantis promissis mendacem ; I ucta●… contra teipsum maximum hostem . 2 Cor. 1. ult . Notes for div A12198-e3680 1. verse 1. 2. verse 2. Quest. Answ. verse 3. verse 4. verse 7. verse 8. Vers. 10 Obser. 1. Obser. 2. Reason Acrius urgent quae necessitatis sunt , quam quae spectant ad voluptutem . Obser. 3. Parts . 1. 2. 1. 2. Obser. 1. 1. Christ the Head was a man of many sorrowes . 2. The Church hath beene and is full of sorows . 3. The members of the Church have been and are ful of crosses . Acts 14. 22. Vse . Obser. 2. Reas. 1. 2. 3. Outward causes of disconragement . 1. God himselfe . A divine temptation , what . Mat. 27. 46 2. In regard of Satan , who is all for casting downe . The devill envies our happinesse first , and last . 3. Satans instruments , who are al for casting dovvne . Psa. 35. 13. Psal. 39. 1. verse 3. Mat. 4. This was preached in the beginning of the troubles of the Church . Gen. 22. 14. Quest. Vers. 10 A murther of the tongue . 1 Iudg. 24. Iudges 7. 4. Discouragement comes from our selves . Simile 5. A deluded fancy causes disquietnesse . 2. Causes privative , of discouragement in our selves . 1. Ignorance in the understanding . 2. Forgetfulnesse causeth discouragement . 3. Not duely prizing of comforts . Iob 15. 11 4. A childish peevishnes . Gen. 16. 1 Kings Ionah 4. 9. Ier 31. 15. 5. False reasoning , erroneous discourse . A double cunning of Satan , according to the humour of his patients . 6. A fals method and order in judging of our estates 2 Pet. 1. Mat. 13. 20 Eph. 1. 13. 1 Iohn 4. 19. 1 Iohn 4. 20. Comfort sought in sanctification . Phillip . 3. Psal. 24. 3. Rom. 8. 39 To have and maintaine true comfort , we must grow up holinesse . 8. Want of a cleare conscience raises tumults in the soule . Psal. 51. Gal. 6. 16. Ignorance of our Christian liberty . Danger of abusing Christian liberty . 10. Want of imployment . 11. Omission of offices and duties of love . Rom. 13 8 12. Want of resolution in good things . 1 Kings 18. 21. Iames 1. 6. When mē lay up too much comfort in outward things . Prov. 30. Mich. 2. 10 Psal. 39. 2. Too much relying upon the opinions of others . Sic leve sic parvum est animum quod laudis avarum , subruit aut reficit . Job . 1 Sam. 1. 14. 3. Too much looking and poring on evils , in our selves & abroad . Philip. 4. 4 Vse 1. Vse 2. Obser. 1. Joh. 14. 1. Vse . Obser. 2. Luk 18. 13 Reason . How sorrow doth weaken the soule . 1. 2. Eccles. 4. 10 Vse . How to prevent casting downe . Pro. 12. 25. Matt. 11. Obser. 1. Reason . Remedies against casting downe & disquieting Reasons against discouragement . 1. It indisposes to all good duties . 1. Thess. 5. 2. It Wrongs God , making us thinke amisse of him . 3. It makes a manforget former blessings , &c. 4. It makes us unfit to receive good . Iames 1. 21. 5. It hinders beginners comming into Gods wayes . 1 Pet. 3. Mat. 5. 24. Exodus 9. Vse . Obser. 1. The court of conscience in man. Iudgement must passe first or last without or within upon us . Reason Distempers fall downe , when they are arraigned before Reason . Want of consideration , raises and maintaines our distempers In discouragement , we crosse our own principles . Corruption of the heart sets the wit a worke . 1 King. 22 Acts 24. 25 The soules expostulation . Blaspheming vvhence . A lesson for young men . Sin is unreasonable so much the more , as without reason , it pretends reasons . Psal. 50. Reas. 1. Why wee are so backward to keepe court in our selves . Proverbs 2. Irksomenesse of labour . 1 Cor. 11. 31. 3. Pride . Mens mihi pro regne . Jonah 4. Esther 5. Fa●…it ira nocentes . Obser. 2. 1 Sam. 2. 24. Pro. 29. 15. Psal. 82. 6 , 7. 2 Sam. 24. 4. Prov. 30. 9. Esther 6. 1. Lam. 3. 27. Quest. Answ. Domine libera me a male homine meipso . Obser. 3. Exod. 15. 5 2 Sam. 17. 23. There is an art of bearing troubles . Obser. 4. The cause why vvicked men cannot endure solitarinesse . As Charles the ninth after the Mas●…cre in France . Thuanus li. 57. Somn●… post casum San●…tholomaeum nocturni horrores plerumque interrumpebant & rursus adhibiti sympl oniaci expergefacto conciliabant . Ideo scribantur omnes libri ut emendetur unus . Obser. 5. Iudges 9. Mat. 25. 21 Pro. 16. 32. Obser. 6. All outward troubles are for to helpe the soule . Psalm . 32. Job 1. 2. Sam. 17. 23. We should set the soul first in order . Obser. 7. Jam 1. 13. 1. Sam. 16. Matt. 27. 3. Ephes. 4. 〈◊〉 Obser. 8. Obser. 8. 1. 2. 3. Major sum , & ad majora natus quam ut corporis mei fim mancipium . Senec. 2. Kings 12. 2. 4. 5. Quest. 2. 3. 4. 5. 6. Evils of sinne . 1. 2. 3. 4. 7 Psal. 66. 18 Psal. 119. 5 1 Ioh. 3. 9. Vse . Obser. 9. Quest. Answ. 1 2. 3 Quest. Answ. 1 Luk. 23. 42 2 Psal. 118. 24. 1. Thes. 5. 16. 3. Quest. Answ. Jude 23. 1. Right grief , hovv raised . Levit. 16. 29. 2. Ierem. 9. 1. Si nil curarem , nil orarem . 2. Griefe to be bounded . 1. When our affections are pliable 2. Whē fit to have communion with God. Gen. 22. 5. 3. When our affections are suber ▪ dinate . 4. When our affections become graces . 5 When fit to perform duties . In case of Gods dishonour , exceeding affection is no excesse . Cant. 25. 1 Sam. 6. 12 The life of a Christi●… an is a life of trouble . Ioh. 11. 13. Obser. 1. Obser. 2. 1 Cor. 10. 22. Obser. 3. Vnitas ●…te unionem . 1. Changes must be fore-thought of Quae alii diu patiendo levia faciūt , sapiens levia facit diu cogitando . Ioh. 16. 33. Heb. 4. 9. Rev. 14. 13. Caution . 1 Sam. 27. 1 2. Col. 3. 1. & 5. 3 2 Sam. 12. 9 Mat , 26. 72. Luke 22. 3. Iob 1. Aperta perdunt odia vindictae locum . Solve Le●…nem & senties . 4. 5. We must crush the first motions of sin . Psal. 4. Psal. 73. 22. 6. Iam. 2. 5. 7. Anima nunquam melius agit , quā ex imperio alicujus insignis affectus . Math. 11. 29. 1 Cor. 14. 33. There must be an uniformity in the lives of Christians . 8 Christians must deny themselves Ioh. 12. 43. Mat. 19. 22 Mat. 13 22. Rom. 8. Mic. 6. Quest. Answ. 1. 2 Kings 10. 16. 2. 3. 4. 2. Sam. 12. 4. 5. 6. Object . Answ. Job 〈◊〉 . 7. Neh. 2. 3. How to get the mastery of our selves . Te vince & mundus tibi victus est , &c. Rom. 7. Psal. 51. Gen. 19. 9. 1 Sam. 24. 6 Psal. 30. 6. Most of the most dangerous opinions of Popery , as Justification by works , state of perfection , merit , satisfaction , supererogation , &c. spring frō hence that they have sleight cōceits of cōcupiscence as a condition of nature ; Yet some of them as Michael Bayns professor at Lovane , &c. are sound in the point . Answ. Gen. 1. 1 2. 3. Quest. Answ. Nemo se palpet de suo , Satan est , &c. Aug , Suspira●…a ligatus , non ferro aliqu●… , sed mea ferreavolūtate , vellē meum tenebet ini●…icus & inde mihi catenam secerit , Aug. Confess . Quicquid si●… imperavit animus , 〈◊〉 . Seneca . C●…sset voluntas propria & non erit infernus Ephes. 3. 18 Sixefold duty in respect of naturall corruption . 1. 2. Evills of not bewailing our corrupt nature . 1 2. 3. 4. 5. 3. Rom. 7. 9. Iob 42. 6. 4. Caution . 5. 6. 2 Cor. 12. 8 Ezek. 36. 25. 27. Zach. 13. 1. 2. 3. 4. Sinfulnes and vanity seated in the imagination is a cause of much disquiet . Act. 28. 22 Dan. 36. How sinfull imaginatiōs work upon the soule . Matt. 15. 9 Esay 1. 12. The 1. remedy for hurtfull imaginations . 2. Cor. 10. 5. 2 Psal. 39. 6. Luke 15. 9. Pro. 23. 5. 3 Mat. 12. 35. Ma'a mens , maltis animus . 1 Sam. 24. 13. 1 Cor. 13. 5 Mat. 22. 27 2 Kings 2. 20. Esay 59. 5. Gen. 6. 5. 5. Zach. 12. 10. 1 Pet. 18. Luk. 19. 47 Bernard . 6. Ephes. 5. 15 Ier. 4. 14. 7. Phil. 4. 8. 8. Eccles. 1. 2. Iob 31. 1. Pro. 17. 24. Praeclara cogitatio . Beza in his life . Doctrinae praedestinationis incipit a vulneribus Christi . 2. Tim. 1. 9 Eccles. 12. 10. Luk. 10. 32 Pro. 15. 15 1 Cor. 2. 9. Est atiquid quod ex magno viro vel tacente proficias . 9. Object . Answ. Imaginations and thoughts not free . 2 Cor. 10. 5 1 Cor. 14. 25. 1. 2. 3 Job 27. 12. Ioh 6. 46. Similitude mater errorum . Eph. 4. 22. 1 Tim. 6. 9. Prov. 19. 2. Ioh. 4. 24. Object . Answ. Not impossible to ●…ule the imagination , and how . Misconceits about imagination , to be avoided . 1. 1. Thess. 5 22. Act. 26. 24. Mat. 11. 19 2. Eccles. 7. 17. 1. Cor. 3. 16 , 17. 3. This a very pertinent doctrine , and why . Laesa phantasia . Divers principles of mans actions . 1. 2. 3. 4. 5. There is a helpe for us against troublesin others Pro. 17. 17. 1. 2. 3. 1. Sam. 2. 25. Pro. 14. 14. Ideo amicus deest quia nihildeest . Prov. 29. 1. Iob 2. 12. Iob 6. 14. 1. 2. 3 Luk. 1. 41. Graces necessary in dealing with another . 1. 2. 3. 1. Cor. 13. 6. Act. 13 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non est I de ●…re , si quid ferendam est , & probare si quid probanduns non est . Further directions . 3. Acts 16. 31 Col. 3. 14. Psal. 41. 1. 1. Thess. 5. 14. Ezek. 34 4 Si illatas molestias lingua dicat , a conscientia dolor emanat , vulnera enim clausa plus cruciant . Greg. Mat. 4. Gen. 3. Eccles. 4. 9. 1. 2. 3. Solatium vitae , haeere cuipectus aperias . Ambros. 2. Sam. 1. 20. Phil. 2. 27. Miscarriages in the party that needs to be comforted . 1. 2. Sam. 23. 15. 3. Iob 2. Quest. Quest. Answ. Ergone it a liberi esse volunt , ut nec Deum volunt habere Dominum ? Aug. de Spir. & Lit. Iohn 15. Certum est , nos velle cū volumus , sed ille facit ut velimus . Aug. Duties . 1. 2. Obser. 1. 2. Rom. 8. 28. 3. 4. Iam. 5. 17. 5. Gen. 8. 11. Object . Answ. Trust in God , tho an offended God. Psal. 97. 10 6. Vnde hoc montrum , & quare istud ? Aug. Confess . Non ex toto vult non ex toto imperat , in tantum non sit quod imperat , in quantum non vult . 7. Esay 26. 3. Ephes. 6. 10. Psal. 80. 19 Animus aeger semper errat . 8. Jussisti Domine & sic est , ut omnis inordinatus affectus sibi sit poena . Aug. Gen. 3. God and the Soule must be brought together by trust . Ionah 1. 17 Dan. 3. Esa. 28. 29. 1. 2. 3. 1 Cor. 5. 19. 4. 5. Exo. 34. 6. Exod. 33. 16. 1. 2. 6. 7. What God is , hee maketh good by providence . Deut. 19. 5 Prov. 21. 1. Ps. 135. 6. 1. 2. Intimior intimo nostro . 3. 4. Psal. 125. 3 Deus est prima causa cujuscunque non esse . Esther 6. 1. Divinum consilium dum devitatur impletur , humana sapientia dum reluctatur comprehenditur . Greg. Ex. 10. 11. Psal. 39. 9. Lev. 10. 1 , 2. Psal. 73. 1. 2. Voluntas Dei , necessitas rei . 2 Sam. 15. 26. 1 Sam. 3. 18. Acts 21. 14 Vox vere Christianorum . Rev. 6. 10. 3. Propria voluntas Deū quantum in ipsa eximit . Prov. 3. 6. Esa. 48. 10. 4. Quest. 1. Answ. Summa ratio quae pro religione sacit . 2. 3. Nimis angusta innocentia ●…st ad legem bonam esse . 5. Sententia boni viri . 6. 7. 8. Phil. 2. 4. Dan. 3. There must be a discovery of the mind of God , as well as of his nature . 1. 2. 3. 4. 5. Rom 8. 39. Heb. 13. 8. 1. 2. 3. 4. 5. Psal. 19. 7. Trust must answer the truth of God. Why saith so requisite in Christians . 1. 2. 3. 4. Iere. 31. 3. Mat. 9. 20. Directiōs about trusting . 1. It must be by divine light . Esa. 54. 13 2. By subduing and changing the will. 3. By carying the whole soule to God. 4. By putting cases to our selves . Psal. 3. 6. Psal. 46. 3. Psal. 27. 3. 5. By fitting the promise to every condition of our lives . 6. By trusting in God alone . 7. 1. 2. 3. 4. 5. 8. By trusting God for all things in all times . 9. By trusting God when it sees no helpe . 2 Cor. 5. 7. Why God suffers his children to fall into great extremities . 1. 2. 3. 4. Christians should trust God most in the worst times . Esa. 50. 10 1. Psal. 31. 7. 2. 10. By calling to minde former experiences of Gods love . Psal. 22. 4. Psal. 9. 10. Psal. 119. 140. Psal. 12. 6. Christians should cōmunicate their experiences . Psal. 66. 19 Ps. 142. 7. 11. By walking in the wayes of God. 12. By setting a high price upon Faith. 1 Pet. 1. 7. Luke 17. 6 Hos. 8. 12. The meanes to get an high esteeme of Faith , is to undervalue all things else Object . Answ. 1. 2. Iames 1. 8. Luk. 16. 13 Ioh. 5. 44. Psal. 30. 6. 1. 2. Psa. 62. 10 Jere. 17. 5. Eccles. 1. 2. Eccles. 12. 13. 1. 2. Esa. 47. 10 3. 4. We should labour to subdue the first inclination of our soules to the creatures . 1 Cor. 13. 11. 13. Our trusting should follow Gods order of promising . Eph. 1. 20. Defects in life rise frō defects in trust . Sathans study is to unloose our hearts frō God. Heb. 3. 12. What trust in God is . The tryall of trust . 1. It can and is willing to endure tryall . Psal. 39. 7. 2. It looks to all the promises . Fides non eligit objectum . 3. It makes the soule bold , 1. 4. yet hūble . Motus ex indigentia ▪ 5. Trust is dependant 6. and obsequions . Phil. 2. 12 , 13. Heb. 12. 5. 1 Pet. 4. 7. It serveth Gods providence in the use of meanes . Tim. 5. 5. Gen. 2. 2. Dan. 5. 23. Pro. 30. 25 8. It runnes not before God. 9. It stills and quiets the soule upon good grounds . Psal. 29. 2. Nihil est tentatio vel universi mundi & totius inferni in unum conflata , ad eam qua Deus contrarius homini ponitur . Luther Tentatio blasphemiarum . Ion. 2. 4. Isay 50. 10 Esa. 63. 16 2 Cor. 1. 4. Object . Answ. 2 Cor. 5. 21 Psal. 38. Object . Answ. Mic. 7. 18. Psal. 51. Rom. 5. 17 Gods mercy not to be limited . Isay 55. 8. Zac. 13. 1. Isay 55. 8. Sinnes of continuance dangerous . How to deale with such , as have lived long in sinne . Bonitas invicti non vincitur , & infinita miserecordia non finitur . Fulgent . Cavendu●… est vulnus , quod dolore curatur . Rom. 3. 26. Ier. 3. 2. Object . Answ. Object . Answ. Luke 15. Caution Object . Answ. 1. Sorow not required for it selfe : as sorow . Ans. 2. The greatest sorow can make no satisfaction for sinne . Ans. 3. Causes of our want of griefe for sinne . 1. Want of consideration . Vse of crosses . 2. Want of a divine worke . 3. A kinde of doublenes of heart . Selfe-deniall . 2 Cor. 7. 10. 4. 5. Because God sees not griefe so fit for one disposition as another . Earnest desire of too much sorow for sin dangerous . Mr. Leaver . Caution The most constant state of the soule , in regard of sinne . Quest. Answ. 1. 2. 3. 4. A never-failing character of a good soule . 5. Quest. 1. When the soule is sufficiently humbled . 2. Feare is the awbād of the soul 3. 4. 5. How to know that we hate sin rightly . 1. 2. 3. 4. What wee must doe in want of griefe for sinne . 1. 2. Isay 63. 3. Al a Christians grief is not at first . Griefe arises not alwayes frō our poring on sinne . 4. That there may be a spice of Popery in this our earnest desire of much griefe . The scope of this discourse of griefe . Mat. 5. That the great conflict in us betwixt grace and corruption doth also much cast us downe . Proximorum odiae sunt acerbissima . Rom. 7. Rom. 7. That the sight and sense of this sharpe conflict , should cause us to trust the more in God. Object . Of pe●…severance to the end , answered . Answ. Pet. 2. Object . Answ. Zach. 4. 7. Psal 95. Object . Answ. Ephes. 5. Object . Answ. Object . Answ. 1. 2. 1. For outward evils . Amaziah . 2. For the miseries of this life , of our nature and condition . Psal. 116. Iob 6. 15. Joh. 16. 32. Solus non est cui Christus comes est . Cypr. Tim. 17. Ps. 69. 120 Comfort in departure of friends . Mat. 12. 50 Comfort in sicknes . Meanes not to be relyed on . Optimi sumus dum infirmi sumus . 2 Cor. 1. 9. Sin the greatest trouble . Avoid not trouble by finne . 1 Pet. 4. 3. 21. Iohn 1. Esay 50. ●…lt * Me●…or est tristitia , iniqua patientis , quam ●…titia , iniqua facientis . Aug. Luk. ●…3 . 34 Comfort in the houre of death . Ioh. 11. 25 Comfort from the state after death . Iohn 14. 2. 1 Thes. 〈◊〉 . Comfort in regard of our generall calling . Exod. 7. 11 Iam. 1. 5. Caution Directions for a comfortable use of our particular calling . Gal. 5. 13. Par●…s negoti●… . Ier. 48. 10. Luke 5. 6. Mat. 6. 33. Exod. 4. 11 Object . Answ. Hab. 3. Psal. 12. Comfort in regard of the afflictions of the Church . Psal. 37. 12 Iob 4. 8. Psal. 37. 12 Psal. 94. 13 Psal. 37. 7. Psal. 37. 17 Reade Psalmes 10. 37. 94. 129. &c. Psal. 73. Back faith with strong reason . * Stat pro ratione volunt●… . Sin hath its reason . A godly mans reasons are divine . We ought not to praise God in doing evill . 2 Tim. 4. 18. 1 Sam. 27. 10. Psal. 18. 18 1. 2. Psal. 125. 3. 3. 4. 5. Object . Answ. Psal. 118. 24. Iam. 5. 13. Psal. 51. 15 Praise is most comly in prosperity . Christians have continuall ground of communion with God. Thoughts of praise should be precious to us . Heb. 11. 1. Object . Answ. 1. Deut. 31. 6. Heb. 12. 11 Psal. 84. 11 2. 3. Fred. Myco . 1. 2. 3. Psal. 31. 19 Heb. 12. 2. Waiting upon God a necessary duty . What it is to waite upon God Heb. 11. 25 No easie matter to praise God aright . Self denyal requisite in praising God. What a Christian should doe in want of assurance . Rom. 2. 4. Resolutiō necessary in Christianity . Psal. 32. 11. Mat. 25. 19. Praise , a sweet Incense . Vnthankfulnes most hainous towards God. Mal. 1. 8. Gods love in every mercy chiefly to be looked at . Not to delay our praises . Isa. 44. 16. 1 Sam. 2. 1. Psal. 51. Our thankes should bee large . 2 Sam. 30. 2 Sam. 12 8. We should study Gods praises . Psal. 16. 2. Praise should be free . Mic. 7. 8. Ps. 145. 10. The least mercy to be prized . Our praise should be reall . Rom. 11. 36. Object . Answ. 1. 2. 3. 4. Psal. 50. 15 Acts. 15. 21 Isay 38. 19 Vse Psal. 50. 23. 2 Cor. 6. 16 Praise is a just and due debt . Praising of God , A duty without exception . Psal. 103. Quest. Answ. How we may attaine to praise God in some acceptable maner . 1. A deepe consideration of favours . 2. By comparing our selves with others . 3. That Gods blessings to us are , as if we onely were cared for . 2 Sam. 9. 1. Psal. 118. 1 Psal. 103. 1 The excellent use of Thanksgiving . Luk. 1. 74. That God is not onely salvation , but salvations to his people . Mille mali species , mille salutis erunt Psal. 130. 7 Psal. 25. 10 Luke 2. 29. Luke 2. 14 Thinke of God as a Saviour in trouble . Psal. 68. 20. Whither to flye in our troubles . Whom to returne Praise to in all our deliverances . Luke 1. Ps. 116. 13. Iohn 14. 6. God first cheeres the heart , and then the outward man. Quest. Psal. 51. 12 1. Why God will have the salvation of his people appeare openly . 2. Psal. 142. 7 Psal. 69. 6 3. 2 Sam. 1. 20. Esth. 6. 13. Psa. 126. 1. Micah . 7. 8. Zach. 12. 2 Luke 18. 5. Vse Rev. 21. 24 Object . Answ. Dan. 12. That Davids interest in God , was a speciall foundation of his trusting in God. Ier. 31. 3●… . 2 Cor. 6. 18. Why Christ hath his name Immanuel . 1 Pet. 3. 18 Ioh. 20. 10. Heb. 13. Psa. 73. 26. Mal. 3. 25. Psal. 71. Vse That there must be on our part an appropriating of God , as he tenders himselfe to be our God. 1. 2. Particular faith necessary , and why . 1. 2. Gal. 2. 20. 3. 4. Tolle meum tolle Deum . 5. Object . Answ. Psal. 65. 2. Zach. 1. 3. Object . Answ. Ioh. 3. 15. Quis pollicetur serēti proventum ; naviganti portum ; militanti victoriam ? Jdeo Navigantes vitam ven tis credunt , &c. Salvian . Ideo terris 〈◊〉 credimus ut cum usuris credita recipi●…us . 2 Reg. 7. 4. Omnia in rebus humanis spes futurorum agunt . Isay 55. 3. Ps. 106 4 , 5 1 Reg. 20. 33. Esay 65. 2. 1. 1 Ioh. 4. 19 1 Iohn 20. 16. Dicat anima , secura dicat , Deus meus es ●…u , qui dicit ani●… nostra Salus tua ego sum . Aug. in Psal. 132. Cant. 6. 3. 2. Psal 63. 1 , 2 , 3. &c. Phil. 3. 8. Amor tuus , Deus tuus . 3. Exod. 20. Nemini fit injuria cui praeponitur Deus . Tit. 2. 14. Mal. 1. 6. 4. 2 Tim. 1. 12. Lam. 3. 24 Rom. 5. 5. Mat. 11. 25 5. 6. Special favours shew God to be our God. 1. 2. 3. 4. Rom. 8. 28. 7. 2 Reg 9. 32 Esay 44. 6. Heb. 11. 16 Rev. 18. 4. Mal. 3. 17. Ps. 144. 15. Psal. 73. 25. We ought to branch out the severall excellencies in God for our speciall uses . Phil. 4. 19. Psal. 122. 6 Iohn 17. 2 Sam. 5. 6 , 7. Object . Answ. Coloss. 3. Gen. 21. 19 God , the Saints portion . Psal. 73. 26. 1 Reg. 17. 14. Mal. 3. 16. Isay 46. 16 Iudges 10. 14. Act. 16. 17 Luke 16. Quod cor non facit non fit . Psal. 50. 1 Sam. 2●… . 15. 2 Sam. 24. 12. 2 Sam. 7. 5 Exod. 32. 7 Isay 40. 15 What preserves the sense of Gods favour . Our pains cannot bee spent to better purpose , then in crossing of our selves for God. Psal. 51. God to be trusted though never tryed . Ier. 2. 〈◊〉 . Psal. 63. 7. Faith alo●… a sufficient support . Cum omnium incertus sit eventus , ad ●…a accedimus de quibus 〈◊〉 sperandum esse credimus . Sen. The conformity of the soul to Christ. 1. 2. 3. 4. Waiting difficult . 1. 2. 3. 4. 5. 6. 7. 1. Gen. 39. 2. Ephes. 6. 3. Ephes. 6. Rom. 53. 4. Zeph. 2. 3. Psal. 73. 6. Mat. 5. 5. 5. Psal. 23. Heb. 12. 12 6. Acts 7. Rom. 16. 20. Tertul●…in Apologet. Act. 20. 24. 7. Psal. 18. Rom. 8. 39 Psal. 73. 27 2 Pet. 1. 5. Psal. 16. ult . Esay 30. 18 Eph. 1. 23. Joh. 17. 24. Psal. 116. Heb. 49. Rev. 14. Degrees of our propriety in God. Pro. 4. 18. 1. 2. 3. 4. 5. 6. Dan. 3. So Psa. 115. 3. 7. Col. 2. 2. Iohn 20. Psal. 51. 2 Cor. 1. 3. Mic. 7. 18. Deu. 26. 18 Ps. 119. 28 Ex ipso dolore suo cōpuncti , inardescunt in amore dei . Damna praecedentia lucris sequentibus compensant . Greg. Heb. 10. 22. 1 Ioh. 3. 5. 8. Mar. 16. 18 Ier. 32. Iob 34. 29 Isay 45. 11 Tutius & jucundius loquor ad meum Jesum quam ad aliquem sanctorum dei , &c. Quod ego sum fieri dignatus est Deus , 〈◊〉 factus est quod angeli . Ad c●…riam Dei sui Dei tui , praecessit Deus tuns homo tuns , tunica tua indutus illic assiduè pro nobis interpellet . Aug. Heb. 5. 1. Iohn 17. 4. Iob 22. 21 Dona Dei sine Deo. Soliloquie . Psal. 4. 3. 
A12167	----	Bovvels opened, or, A discovery of the neere and deere love, union and communion betwixt Christ and the Church, and consequently betwixt Him and every beleeving soule Delivered in divers sermons on the fourth fifth and sixt chapters of the Canticles. By that reverend and faithfull minister of the Word, Doctor Sibs, late preacher unto the honourable societie of Grayes Inne, and Master of Katharine Hall in Cambridge. Being in part finished by his owne pen in his life time, and the rest of them perused and corrected by those whom he intrusted with the publishing of his works. Sibbes, Richard, 1577-1635. 1639 Approx. 873 KB of XML-encoded text transcribed from 293 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A12167 STC 22476 ESTC S117273 99852488 99852488 17813 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12167) Transcribed from: (Early English Books Online ; image set 17813) Images scanned from microfilm: (Early English books, 1475-1640 ; 1081:11) Bovvels opened, or, A discovery of the neere and deere love, union and communion betwixt Christ and the Church, and consequently betwixt Him and every beleeving soule Delivered in divers sermons on the fourth fifth and sixt chapters of the Canticles. By that reverend and faithfull minister of the Word, Doctor Sibs, late preacher unto the honourable societie of Grayes Inne, and Master of Katharine Hall in Cambridge. Being in part finished by his owne pen in his life time, and the rest of them perused and corrected by those whom he intrusted with the publishing of his works. Sibbes, Richard, 1577-1635. Goodwin, Thomas, 1600-1680. Nye, Philip, 1596?-1672. [22], 116, 116-126, [1], 127-181, [1], 182-205, 205-240, 240-251, 253-269, [1], 270-286, 286-299, [1], 300-313, 313-495, [25] p. : port. (metal cut) Printed by G[eorge] M[iller] for George Edwards in the Old Baily in Greene-Arbour at the signe of the Angell, London : MDCXXXIX. [1639] Editors' dedication signed: Thomas Goodwin, Philippus Nye. Printer's name from STC. Includes index. The title page is probably a cancel. Variant: cancellandum (?) title page has: .. Cambridge. Published by his owne permission and helpe before his death, and now finished by T.G. and P.N. 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Sermons, English -- 17th century. 2002-11 TCP Assigned for keying and markup 2003-01 Aptara Keyed and coded from ProQuest page images 2003-02 Olivia Bottum Sampled and proofread 2003-02 Olivia Bottum Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion BOWELS OPENED , OR , A DISCOVERY OF THE Neere and deere Love , Vnion and Communion betwixt Christ and the Church , and consequently betwixt Him and every beleeving soule . Delivered in divers Sermons on the Fourth Fifth and Sixt Chapters of the CANTICLES . By that Reverend and Faithfull Minister of the Word , DOCTOR SIBS , late Preacher unto the Honourable Societie of Grayes Inne , and Master of Katharine Hall in Cambridge . Being in part finished by his owne pen in his life time , and the rest of them perused and corrected by those whom he intrusted with the publishing of his works . CANT . 4. 10. Thou hast ravished my heart , my Sister , my Spouse : thou hast ravished my heart with one of thine eyes , and with one chaine of thy necke . LONDON . Printed by G. M. for George Edwards in the Old Baily in Greene-Arbour at the signe of the Angell , MDCXXXIX . HONORATISSIMO DOMINO , DOMINO EDVARDO VICE-COMITI MANDEVILLE QVEM , VT VERAE NOBILITATIS DELICIAS CANDORIS NIVEM , IN RES CHRISTI , ET ALIORVM COMMODA EFFVSISSIMVM SUSPICIMUS , COLIMUS ; VNAQVE CONCIONES HAS IN CANTICA POSTHVMAS IN AMORIS GRATIAM QVO AVTHOREM IPSE COMPLEXUS EST NOSTRAEQVE IN DNEM ILLIVS MERITISSIMAE OBSERVANTI●E TESTIMONIVM D. D. THOMAS GOODWIN . PHILIPPVS NYE . both to the understanding of that dark and mo●t divine Scrip ure , and also to kindle in the heart all heavenly affections unto Iesus Christ. It is well knowne how backward I am , and ever have been to cumber the Pr●sse , but yet ● would not be guilty in depriving the deare children of God of the spirituall and sweet consolations , which are heere very plentifully offered unto them . An the whole frame of all these Sermons , is carried with such Wisdome , Gravity , Piety , Iudgment and Experience , that it commends it self unto all that are godly wise : and I doubt not but that they shall finde their temptations answered , their fainting spirits revived , their understandings inlightned , and their graces confirmed , so as they shall have cause to praise God for the worthy Authors godly and painfull labours . And thus desiring the Father of all mercies , and the God of all comfort , to blesse this work to the consolation & edification of those that seek his favour and desire to feare his holy Nam● , ●rest Thine in Iesus Christ I. Dod. A Table of the chiefe heads and Contents of the following Sermons in this Booke . THE Introduction , pag. 1. There is the same regard of the whole Church and of every particular member , in regard of the chiefest priviledges and graces that accompany Salvation , pag. 5. All creatures stand in obedience to Christ , pag. 7. The courses that Christ takes with his Church may seeme contrary , but by a wise ordering all agree in the wholesome issue , pag. 8. In what respects the Spirit of God is compared to wind , pa. 9. In what respects we need the blowing of the Spirit , pag. 12. In what respects the Church is compared to a Garden , pag. 13. Christians should walke as men of a fevered condition from the world , pag. 16. Christians planted in Gods Garden should bee fruitfull , pag. 17. God cares for and protecteth his Church , pag. 13. We need not onely grace to put life into us at the first , but likewise grace to quicken and draw foorth that life we have , pag. 19. It is not enough to be good our selves but our goodnesse must flow out , pag. 20 , Where once God begins he goes on , and adds inc●uragement to incouragement , to mantaine new setters up in Religion , pa. 21. Wheresoever grace is truely begun there is still a further desire of Christs presence , pag. 22. Why the Church is so earnest in desiring the presence of Christ , pag. 22. A gratious heart is privy to its owne grace when it is in a right temper : and so farre as it is privy , is bold with Christ in a sweet and reverend manner , p. 24. It is the duty and disposition of the Church of Christ to please her husband , p. 25. The Church gives all to Christ , pag. 26. Comfort in the wants and blemishes of our performances , pag. ●7 . The resolution of the whole fift Chapter of Canticles , pag. 28. The order of Gods hearing his Church , pag. 31. God makes us good , stirrs up holy desires in us , and then answers the desires of his Spirit in us , pag. 31. Why G●d heares our Prayers , pa. 32. Cases wherein one is unfit to pray , pag. 35. How to know when God heares our Prayers , pag. 37. Christ vouchsafes his gratious presence to his children upon their desire of it , pag. 38. The Church is carried from desire to desire after the presence of Christ , pag. ●9 . How to know that Christ is present in us , page 40. Where Christ is present , there Heaven is in some degree , pag. 41. Having Christs presence we need feare nothing , p. 42. Christ is our Brother , pag. 44. The Churches royall descent , pag. 46. The Church is the Spouse of Christ. pag. 47. Resemblances betwixt the temporall and spiritual marriage , pag. 48. The comfort of Christ being our husband , page 50. Christians being the Spouse of Christ should labour for chaste judgements and affections , pag. 51. Our affections are as their objects , pag 51. How to know whether we be espoused to Christ or not , pag. 52. Incouragement and direction to those who are not yet in Christ , pag. 53. God accepts of the graces of his children and delights in them , pag. 55. Incouragement to be much in holy duties , pag , 57. Our care must be to preserve our selves in a good estate free from the guilt of any sinne , pag. 58. Christ when he comes to a soule comes not empty , pag. 59. Exhortation to have communion with Christ , pa. 60. We ought to rejoyce in the comforts and graces of others , and of our selves , pag. 61. There is a mutuall feas●ing betwixt Christ and his Church , pag. 67. Resemblances betwixt corporall feasts and the feast Christ maketh us of himselfe , pag. 68. What we should bring with us to the feast Christ makes us , pag. 73. The meanes to procure an appetite to Christ , p. 74. All kinds and degrees of friendship meet in Christ towards his Church , pag. 79. All the requisits to make up true friendship are found in Christ , pag. 79. Friendship of Christ is sweet and constant , p. 81. The state of the Church and every Christian is subject to spirituall alterations , pag. 82. Where corruption is not thorowly purged and a carefull watch kept over the soule , there after a recovery wil follow a more dangerous distemper , pa. 83. It is the disposition of Gods chil●ren to be ingenious in opening their state to God , pag. 84. A gratious soule is abased for lesser d●fects , p. 86. What meant by the sleepe of the Church , pag. 88. The resemblances betweene bodily and spirituall sleep in their causes , effects , and dang●rs , pag. 88. Security and sleepinesse of the Church in Constantines time , pag. 93. 〈◊〉 ●udgements of best men cannot alwaies bee sa●ely r●l●ed on , pag. 94. 〈◊〉 of the Church in these latter ages , p. 95. 〈◊〉 of a sleepy estate , pag 96. Motives against sleepines , pag. 99. A Christian may know how it is with himselfe , though he be mixed with flesh and Spirit , pag. 106. We should as well acknowledge that which is good , as that which is evill in our hearts , pag. 10● . The good that the Church retained in her sleepy condition , pag. 108. Gods children never totally fall from grace , p. 111. A Christian is what his heart and inward man is , pag. 14. Difference betweene a Christian and an Hypocrite , pag 115. A waking state is a blessed state , pag 116. Meanes how to preserve our soules in a waking condition in drowsy times , pag. 116. Christians must especially be watchfull in the use of liberty and such things 〈◊〉 in themselves are lawfull , pag. 124. The excellency of a wak●ng Christian , pag. 125. True Christians are discerned by a spirituall taste in hearing Gods Word , pag. 130. Papists objection , How shall we know that the Word is the Word of God , answered , pag. 132. Why so many Apostatize , pag. 133. A Christian is sensible of all blessed helps he hath to salvation , pag. 134. The difference betweene the sleepe of a Christian and dead sleepe of naturall men , pag. 134. Christ still desires a further and further communion with his Church , pag. 1●6 . The cause of Christs strangenesse to us is in our selves , pag. 137. Christ takes not advantage from the sinnes of the Church to leave them altogether , but makes further and further love to them , pag. 138. How Christ is said to kn●cke at our hearts , p 140. Why Christ knocks when he hath power to open to himselfe , pag. 147. The heart of a Christian is the house and Temple of God , pag. 149. How Christ can come into the soule , pag. 150. How we may know whether Christ dwells in our hearts , pag. 151. We are to cherish all the good conceits we can of Christ , pag. 152. The woefull estate of those who entertaine not Christ knocking at the doore of their hearts , page 153. That Christ hath used all kinds of knocking 's to this nation , pag. 155. Considerations enforcing us to entertaine Christ , pag. 157. That Christs knocking is especially by the Ministery of the Word , pag. 160. There are none in the Church but have been allured at some time or other to come in , pag. 162. Incouragement to pray for the Church , pag. 164. Christ hath never enough of his Church till hee hath it in Heaven , pag. 165. The sufferings of Christ in himselfe and Ministers , pag. 167. Christs patience to us should make us patient under Gods corrections , and in our dealing with others , p. 169. The Church of God is Christs Sister and Spouse , pag. 1●0 . The grounds of Christs speciall love to his Church and children , p●g 172. No saving love out of the Church , pag. 174. Properties of Christs love to his Church , pag. 175. Whether Christ cannot see matter of weaknes and sinnefulnesse in his Church , pag. 175. How to know Christ loves us in a peculiar manner , p●g . 178 Reproofe of those who love not Gods children , p. 180. Why Christ calls his Church his love , pag. 183. An argument to prove the stability of the Saints and the soules immortality , pag. 186. How trasc●ndent majesty and infinite love dwelt together in Christ , p●g . 186. Why the Holy Ghost appeared in the shape of a Dove at Christs Baptisme , pag. 188. Church why compared to a Dove , pag. 189. Properties of a Dove resembled to the Church , p. 189 What defence Gods Church hath when it is persecuted , p. 194. That Gods Church hath alwayes a refuge in God in the worst times , pag. 195. How the Church is said to be undefiled , pag. 196. How Christs righteousnes not being in the Church may yet be said to be the Churches , pag. 197. How we being sinners may yet be said to be undefiled , pag. 198. Christs love to us should make us love him again , pag. 20● Direction how affl●cted in conscience are to judge of themselves , pag. 204. Christians are not to wrong themselves with false judging of their estates , pag. 206. It is not an easie thing to bring the soule and Christ together into ●eare fellowship , pag. 209. False reasons , excuses , and pretences hinder communion with Christ , pag. ●10 . Excuses of the flesh to hinder our communion with Christ , answered , pag. 211. Excuses of worldlings to hinder their communion with Christ , answered , pag. 213. Causes of the false pretences and excuses which hinder many from holy duties , pag. 216. Helps to keep us from putting off and delaying holy duties by false reasons and excuses , p. 222. That Christ doth use sometimes to leave his Church and children , p. 245. Ends why Christ leaves his children , p. 246. Christians wanting comfort are not to be censured p. 2●0 . We are to prepare for desertion , p. 251. The cause of Christs with drawing comfort from us rests in our selves , p. 251. Christ never altogether leaves the Church , page 254. Christs grace is the cause of our grace , page 255. We finde experience of the grace of Christ especially when we stirre up our selves to endeavour , p. 256. Gods graces are sweet , p. 257. Outward meanes without the Spirit of Christ are ineffectuall , p. 259. Christ alwayes leaves some grace before he offers to depart , p. 260. Sinnes of omission bring griefe and shame , p. 264. Christ hath our affections in his government , pa. 266. Christ is wonderfull in his Saints and in his goodnesse towards them , p. 268. Truth of affection will discover it selfe in outward expressions , p. 271. The Word of Christ though for the present it bee not effectuall , yet afterwards it will be , page 273. Christ so leaves his children sometimes that their hearts faile them for want of his presence , page 274 Causes of the fainting of Christian soules , page 275. The difference betweene the true child of God and others , p. 277. Christ is many times present with the Church when she finds and feels it not , p. 281. How we are to judge of our selves in a dead estate , pag. 283. We should depend upon Christ when he seemes absent from us , pag. 283. How to know God heares our prayers , pag. 28● . Directions how to carry our selves when we pray without successe or in any state of desertion , pa. 288. It is no easie thing to be a sound Christian , pag. 292. Governours of the Church and state compared to Watchmen , pa. 293. Reasons why God useth Watchmen , pag. ●9● . How the Church was wounded by the Watchmen , p●g . 295. How the Churches vaile is taken away , pag 295. Why the Watchmen are the wounders of the Church , pag. 296. We are not to thinke the worse of any for the disgraces of the time , pag 298. True grace growes up with difficulties , pag. 303. If we find not comfort in one means we must have recourse to another , pag. 30● . Resemblances betweene Hierusalem and the Church , pag. 305. How to know we are daughters of Hierusalem , pa. 306. We are to desire the prayers of ot●ers , pag. 309. ●ove● sicke what it is , pag. 3●0 . How to know we are sicke of love to Christ , p. 31● . How is the Church said to be the fairest among woemen , pag. 322. In what respects the Church cals her selfe black , p. 324. There is a wondrous force in the examples of Christians to stirre up one another , p. 328. The excellent use of holy conference , p. 331. Christians should be ●n●uisitive , p. 334. Whence comes the Churches fairenesse under such seeming foulenesse and disgrace , page 339. How we are to judge of Gods people under seeming disgraces , page 340. Christians are to improove the gifts of others by Questions , pag. 342. Our endeavours must be to make Religion lovely , 343. There is no envy in spirituall things , pag. 344. Christ is a most beautifull person , pa. 34● . Christ as he is beautifull and good , so he is beyond all comparison good , page 348. Christ onely was King , Priest , and Prophet , pag. 350. Christs transcendent excellencies serve to draw those that are not yet in Christ unto him and to comfort those that are in Christ , p. 357. The desperate f●lly of most men who choose base transitory things and refuse Christ , p. 358. Christians ought to make Christ the rule of their choise in other things , p. 363. Meanes to enable us rightly to value Christ and highly to esteeme of him , page 364. There is somewhat of God in every creature , page 372. Why the Church is so exact in particularising her Beloved , pag. 374. Why Christ is set out by an head of gold , p. 378. Christians should be suteable to Christ their head , pag. 379. Why Christ is said to have Doves eyes , pag. 381. The manifestation of Christ to his children by his Spirit in any of his ordinances is a sweet and delightfull manifestation , p. 384. Christs doctrine is sweet and sound , pag. 388. All Christs actions are precious , pag. 389. The best discovery of our state in grace is by our affection to the Word of Christ , pag. 392. Christ every way considered is altogether lovely , p. 396. Christ in his lowest abasements for us was most lovely , pag. 397. We are to rest upon Christs obedience and righteousnesse , pag. 398. Our best affections ought to be set upon Christ , p. 399. How to know whether we love Christ , pag. 401. Meanes whereby we may be enabled to love and highly esteeme of Christ , pag. 40● . Ends why the Church in generall and particular sets foorth the excellencies of Christ , pag. 413. Grace though it be never so small at the first yet it is growing still , pag. 422. Vsually God works with the meanes , pag. 424. How to be happy instruments to convert others , p. 426. That which most stirs up holy affections to search after Christ , is the large explications of his excellencies , pag. 428. In what respects Christians are compared to Lillies , pag. 432. Comfort to Gods people against all their ill censures and wants , pag. 434. Christ will not be long absent from his Church , p. 438. We are to waite and never to give ●ver seeking of Christ , pag. 439. There mus● be union of persons to Christ before there can be communion with him , pag. 443. From the union of our persons to Christ comes communion of all other things , pag. 444. What these words imply , I am my Beloveds and my Beloved is m●ne , pag. 446. Causes why God absents himselfe from his children , pag 45● . Wh●n usually Christ returnes after desertion , pa. 452. How Christ comes to be ours , pag. 454. The riches of a Christian that has Christ to be his portion , pag. 4●4 . Christians having Christ for their portion should be content●d with their outward condition what soever it is , pag. 455. Why sometimes we want outward things being in Christ , pag 456. How we are Christs Beloved , pag 457. Sufferings of the Church are to conforme her to Christ her Husband , pag 459. The sweetest communion with Christ is under the greatest crosses , pag. 460. Our giving our selves to Christ is a sure evidence that we are Christs , p. 461. How 〈◊〉 answer Satan when he tempts us to sin or despaire , pag 463. Reasons why Christ must be given to us before we can give our selv●s to him , pa. 466. D●rection how to be enabled to say , ● am my Beloveds and my B●lo●ed is mine , pag. 472. The excellency of a Christian walking in divine light above ●ther men , page 478. Exhortation and incouragement for those who are not yet in Christ to come in , pag. 478. Those who have given themselves up to Christ ought not to b● discouraged for their infirmities , pa. 4●0 . We must labour to comprehend the love of Christ to us which will enable us to suffer willingly and cheerefully , pag. 481. Christ feeds his Church and people in fat pas●ures , pag. 482. Christ feeds as well as breeds , pag. 485. Reasons of the necessity of our continuall feeding in Christianity , 486. Christ feeds his people plentifully and sweetly , p. 487. Happinesse of these times wherein there is such plenty of spirituall food , pag. 488. The sweetnes of our lives is not lost by becomming religious . pag. 489. How to get hungry appetites to the Sacrament , pa. 494. SERMON I. CANT . V. I. I am come into my Garden , my Sister , my Spouse , I have eaten my honey-combe with my honey : I have drunke my wine with my milke ; eat O friends , Drinke , yea drinke abundantly , O Beloved ! OTher bookes of Salomon lie more obvious and open to common understanding ; but , as none entered into the Holy of Holies , but the High Priest , so none can enter into the mystery of this Song of Songs , but such as have more neare Communion with Christ. Songs , and specially Mariage-Songs , serve to expresse mens owne Ioyes , and others praises . So , this Booke containes The Mutuall Ioyes , and Mutuall Praises betwixt Christ and his Church . And as Christ and his Church , are the greatest persons that partake of humane nature , so whatsoever is excellent in the whole world , is borrowed to set out the excellencies of these two great Lovers . It is called Salomons Song , who next unto Christ , was the greatest Sonne of wisdome that ever the Church bred : whose understanding , as it was large as the sand of the Sea , so his Affections , especially that of Love , was as large : as we may see by his many wives , and by the delight he sought to take in whatsoever nature could afford . Which affection of Love in him misplaced , had beene his undoing , but that he was one beloved of God ; who by his Spirit raised his soule to lovely Objects of a higher Nature . Here in this argument there is no danger for the deepest wit , or the largest affection ( yea of a Salomon ) to over-reach : for the knowledge of the love of Christ to his Church , is above all knowledge , The Angels themselves may admire it , though they cannot comprehend it . It may well therefore be called the Song of Salomon ; The most excellent Song , of a man of the highest conceit , and deepest apprehension , and of the highest matters , The Intercourse betwixt Christ the Highest Lord of Lords , and his best beloved contracted Spouse . There are diverse things in this Song , that a corrupt heart ( unto which all things are defiled ) may take offence ; But , To the pure all things are pure . Such a sinfull abuse of this Heavenly Booke is farre from the intention of the Holy Ghost in it , which is by stouping low to us , to take advantage to raise us higher unto him ; that by taking advantage of the sweetest passage of our life , ( Mariage ) and the most delightfull affection ( Love ) in the sweetest manner of Expression ( by a Song ) he might carrie up the Soule to things of a Heavenly Nature . We see in Summer , that one heat weakens another : and a great light being neare a little one , drawes away and obscures the flame of the other : so it is when the affections are taken up higher to their fit Object , they die unto all earthly things , whilst that heavenly flame consumes and wasts all base affections and earthly desires . Amongst other wayes of Mortification , there be two remarkable , 1. By imbittering all earthly things unto us , whereby the Affections are deaded to them . 2. By shewing more noble , excellent , and fit Objects . That the soule issuing more largely and strongly into them , may be diverted ; and so by degrees die unto other things . The holy Spirit hath chosen this way in this Song ; by elevating and raising our affections and love , to take it off from other things , that so it might runne in its right Channell . It is pitie that a sweet streame should not rather run into a Garden , than into a puddle : what a shame is it , that man having in him such excellent affections as Love , Ioy , Delight , should cleave to dirty base things that are worse than himselfe , so becomming debased like them ? Therefore the Spirit of God , our of mercy and pitie to man , would raise up his affections , by taking comparison from earthly things leading to higher matters , that onely deserve Love , Ioy , Delight , and Admiration . Let Gods stouping to us , occasion our rising up unto him ; for , here the greatest things , The Mystery of Mysteries , the Communion betwixt Christs and his Church , is set out in the familiar comparison of a Marriage : that so we might the better see it in the glasse of a comparison , which we cannot so directly conceive of , as we may see the sun in water , whose beames we cannot so directly looke upon : Onely our care must be , not to looke so much on the colours , as the Picture : and not so much on the Picture , as on the Person it selfe represented : that we looke not so much to the resemblance , as to the Person resembled . Some would have Salomon by a Spirit of Prophecie , to take a view here of all the time , from his Age to the second coming of Christ : and in this Song , as in an abridgement , to set downe the severall Passages and Periods of the Church , in severall ages , as containing diverse things which are more correspondent to one age of the Church than another . But howsoever this Song may containe ( we deny not ) A story of the Church in severall ages : yet this hinders not , but that most passages of it agrees to the Spirituall estate of the Church in every age : as most Interpreters have thought . In this Song there is 1. A strong desire of the Church of nearer Communion with Christ : and then 2. Some declining againe in affection . 3. After this we have Her recovery and regaining againe of Love : after which 4. The Church fals againe into a declining of Affection , whereupon followes a further strangenesse of Christ to her , than before : which continues , untill 5. That the Church perceiving of Christs constant affection unto her , notwithstanding her unkind dealing , recovers and cleaves faster to Christ , than ever before . Chap. 3. These passages agree to the Experience of the best Christians in the state of their owne lives . This Observation must carrie strength through this whole Song , That , there is the same regard of the whole Church , & of every particular member in regard of the chiefest Priviledges and Graces that accompany salvation . There is the same reason of every drop of water , as of the whole Ocean all is water ; and of every sparke of fire , as of the whole Element of fire , all is fire : of those Homogeneall bodies , as we cal them , there is the same respect of the part and of the whole . And therefore as the whole Church is the Spouse of Christ , so is every particular Christian : and as the whole Church desires still nearer Communion with Christ , so doth every particular member . But to come to the words . I am come into my Garden , &c. This Chapter is not so well broken and divided from the former as it might have beene ; for , it were better and more consequent , that the last Verse of the former Chapter were added to the beginning of this . CANT . IV. XVI . Awake , O North-wind , and come thou South , blow upon my Garden , that the Spices thereof may flow out ; let my Beloved come into his Garden , and eat his pleasant fruits . And therefore , by reason of connexion of this Chapter with the former Verse , we will first speake somwhat of it briefly , onely to make way for that which followes . The words containe 1. A turning of Christs speech to the winds to blow upon his Garden : with the End , why ? That the Spices there of may flow out . 2. We have an invitation of Christ by the Church , to come into his Garden , with the End , To eat his pleasant fruits . It may be a Question , whether this Command be the words of Christ , or , the desire of his Spouse . The words are spoken by Christ , because he cals it ( My Garden ) and the Church after , invites him to eat of ( His ) pleasant fruits , not of ( Hers ) yet the words may be likewise , an answer , to a former secret desire of the Church ; whereof the order is this . The Church being sensible of some deadnesse of Spirit ; secretly desires some further quickening . Christ then answers those desires , by commanding the winds to blow upon her . For , ordinarily Christ first stirres up desires , and then , answers the desires of his owne Spirit , by further increase , as here . Awake , thou North-wind , and come thou South , and blow upon my Garden , &c. For the first Point named , we see here , that Christ sends forth his Spirit , with Command to all meanes , under the name of North and South wind , to further the fruitfulnesse of his Church . The wind is natures fanne , what winds are to the Garden , that the Spirit of Christ , in the use of meanes , is to the soule . From Comparison fetcht from Christs commanding the winds ; We may in generall observe , That , All Creatures stand in obedience to Christ , as ready at a word , whensoever he speakes to them . They are all as it were asleepe untill he awakes them . He can call for the wind out of his treasures when he pleases , he holds them in his fist . Which may comfort all those that are Christs , that they are under one that hath all creatures at his becke under him , to do them service , and at his checke to do them no harme . This drew the Disciples in admiration to say , What manner of man is this , that even the winds and the seas obey him ? And cannot the same power still the winds and waves of the Churches and States , and cause a sodaine clame , if ( as the Disciples ) we awake him with our Prayers . Secondly , we see here , that Christ speakes to winds contrary one to another , both in regard of the coasts from whence they blow , and in their quality : but both agree in this , that both are necessary for the Garden : where we see , That , The courses that Christ takes , and the meanes that he uses with his Church , may seeme contrary , but by a wi●e ordering all agree in the wholsome issue . A prosperous and an afflicted condition are contrary , a mild and a sharpe course may seeme to crosse one another . Yet , sweetly they agree in this , that as the Church needeth both , so Christ uses both for the Churches good . The North is a nipping wind , and the South a cherishing wind , therefore the South-wind is the welcomer and sweeter after the North-wind hath blowne . But howsoever , all things are ours , Paul , Apollos , Cephas , things present and to come , life , death , &c. all things work together for good to us , being in Christ. Hence it is that the manifold wisdome of Chirst maketh use of such variety of conditions , and hence it is that the Spirit of Christ is mild in some mens Ministeries , and sharpe in others . Nay , in the very same Minister , as the state of the soule they have to deale with all requires . Sometimes againe , the people of God need purging and sometimes refreshing , whereupon the Spirit of God caries it selfes utably to both conditions , and the Spirit in the godly themselves drawes good out of every condition , sure they are that all winds blow them good , and were it not for their good , no winds should blow upon them . But in regard that these times of ours , by long peace and plenty , grow cold , heavy , and secure , we need therefore all kinds of winds to blow upon us , and all little enough . Time was when we were more quicke and lively , but now the heat of our spirits are abated ; we must therefore take heed of it , and quicken those things that are ready to die , or els in stead of the North and South-wind , God will send an East-wind that shall dri● up all , as it is , Hos. 13. 15. Againe , if Christ can raise or lay , bind up or let loose all kind of winds at his pleasure , then if meanes be wanting or fruitlesse ; It is he that sayes to the clouds , drop not ; and to the winds , blow not . Therefore , we must acknowledge him in want or plenty of meanes . The Spirit of Christ in the use of meanes is a free agent , sometimes blowes strongly , somtimes more mildly , somtimes not at all , no creature hath these winds in a bag at command , and theresore it is wisdome to y●eld to the gales of the Spirit , though in some other things ( as Salomon observes ) it may hinder to observe the winds , yet here it is necessary and profitable to observe the winds of the Spirit . Now for the cleare understanding of what we are to speak of , let us first observe 1. Why the Spirit of God in the use of the meanes is compared to wind . And then , 2. Why the Church is c●mpared to a Garden : which shall be handled in the proper place . But first for the wind . 1 The wind bloweth where it lis●●th , as it is Iob. 3. 8. So the Spirit of God blowes freely , and openeth the heart of some , and powreth grace plentifully in them . 2 The wind ( especially the North-wind ) hath a cleansing force ; so the Spirit of God purgeth our hearts from dead works to serve the living God ; making us partakers of the divine nature , 2 Pet. 1. 3 The wind disperseth and Scattereth clouds , and makes a serenity in the ayre . So doth the Spirit disperse such clouds as corruption and Satan raise up in the soule , that we may clearely see the face of God in Iesus Christ. 4 The wind hath a cooling and a tempering quality , and tempers the distemper of nature : as in some hot countries there be yearely Anniversarie winds which blow at certaine times in Summer , tempering the heat . So the Spirit of God allayeth the unnaturall heats of the soule in fierie Tentations , and bringeth it into a good temper . 5 The wind being subtill searcheth into every corner and ●ranie . So the Spirit likewise is of a searching nature , and discerneth betwixt the joynts and the marrow , betwixt the flesh and the Spirit , &c. searching those hidden corruptions , that nature could never have found out . 6 The wind hath a cherishing and a fructifying force . So the Spirit is a quickening and a cherishing Spirit , and maketh the heart which is as a barren wildernesse , to be fruitfull . 7 The wind hath a conveying power of sweet smells in the ayre , to carry them from one to another . So the Spirit in the Word conveyeth the seeds of Grace and comfort from one to another , it drawes out what sweetnesse is in the spirits of men , and makes them fragrant and delightfull to others . 8 The wind againe beares downe all before it , beats downe houses , and trees like the Cedars in Lebanon , turnes them up by the roots , and layes all flat . So the Spirit is mighty in operation , there is no standing before it : It brings down mountaines , and every high thing that exalts it selfe , and layes them levell : nay , the Roman and those other mighty Empires could not stand before it . For these respects and the like the blowing of the Spirit is compared to wind . For which end Christ here commands the winds to Blow upon his Garden . [ To blow , &c. ] See here the order , linking and concatination of things one under another , to the prospering of a poore flower or plant in a Garden ; not onely soyle is needfull , but ayre and wind also , and the influence of Heaven : and God commanding all , as here , the winds to Blow upon his Garden . To this end as a wonderfull mercy to his people , it is said Hos. 2. 22. And it shall come to passe in that day , I will heare saith the Lord , I will heare the Heavens , and they shall heare the earth , and the earth shall heare the corne , the wine , and the oyle ; and they shall heare Iezreel . As the Creatures are from God , so the order and dependance of creatures one from another : to teach us , not onely what to pray for , but also what to pray fitly for . Not onely to pray for the deaw of heaven , but also for seasonable and cherishing winds . It is not the soyle , but the season that makes fruitfull ; and that from seasonable winds and influences . So , In spirituall things there is a Chaine of Causes and Effects ; Prayer comes from Faith , Rom. 10. 14. Faith from the Hearing of the Word , Hearing from a Preacher ; by whom God by his Spirit blowes upon the heart : and a Preacher from Gods sending . If the God of Nature should but hinder and take away one linke of natures chaine , the whole frame would be disturbed . Well , That which Christ commands here , is for the winds to Blow upon his Garden . And we need blowing , our spirits will be becalmed els , and stand at a stay , and Satan will be sure by himselfe and such as are his bellowes , to blow up the seeds of sinfull lusts in us . For , there are two spirits in the Church , the one alwayes blowing against the other . Therefore , the best had need to be stirred up , otherwise with Moses , their hands will be ready to fall down , and abate in their affection . Therefore we need Blowing , 1. In regard of our naturall inhability . 2. In regard of our dulnesse and heavines cleaving to nature occasionally . 3. In regard of contrary winds from without , Sathan hath his bellows filled with his spirit , hinders the work of grace all they can , so that we need not onely Christs blowing , but also his stopping other contrary winds , that they blow not , Rev. 7. 1. 4. In regard of the estate and condition of the new convenant , wherein all beginning , growth , and ending , is from Grace , and nothing but Grace . 5. Because old Grace , without a fresh supply , will not hold against new crosses and tentations . Therefore when Christ drawes let us run after him , when he blowes , let us open unto him , It may be the last blast that ever we shall have from him . And let us set upon Duties with this Incouragement , that Christ will blow upon us , not onely to prevent us , but also to maintaine his owne Graces in us . But O! where is this stirring up of our selves , and one another upon these grounds ? But , Why is the Church compared to a Garden ? Christ herein takes all manner of termes to expresse himselfe and the state of the Church , as it is to him , to shew us that wheresoever we are , we may have occasion of heavenly thoughts , to raise up our thoughts to higher matters . His Church is his Temple , when we are in the Temple , it is a field when we are there ; A Garden , if we walke in a Garden : It is also a Spouse and a Sister ; &c. But more particularly the Church is resembled to a Garden , 1. Because a Garden is taken out of the common wast ground , to be appropriated to a more particular use ; so the Church of Christ is taken out of the wildernesse of this wast world , to a particular use . It is in respect of the rest , as Goshen to Egypt , wherein light was , when all else was in darknesse . And indeed wherein doth the Church differ from other grounds , but that Christ hath taken it in ? It is the same soyle as other grounds are ; but , he dresseth and fits it to beare spices and herbes . 2. In a garden nothing comes up naturally of it selfe , but as it is planted and set ; so nothing is good in the heart , but as it is planted and set by the heavenly Husbandman . We need not sow the wildernes , for the seeds of weeds prosper naturally , the earth is a mother to weeds , but a stepmother to herbs . So weeds & passions grow too rank naturally , but nothing growes in the Church of it self , but as it is set by the hand of Christ , who is the Author , Dresser , and Pruner of this Garden . Againe , In a Garden nothing uses to be planted but what is usefull and delightfull , so there is no grace in the heart of a Christian , but it usefull ( as occasion serves ) both to God and man. Further , In a garden there are variety of flowers and spices ; especially in those hot Countries ; so in a Christian , there is somewhat of every grace : as some cannot heare of a curious flower , but they will have it in their Garden , so a Christicannot heare of any Grace ; but he labours to obtaine it , they labour for graces for all seasons , and occasions . They have for Prosperity , temperance and sobriety ; for Adversity , patience and hope to sustaine them . For those that are above them , they have Respect and Obedience ; and for those under them , sutable usage in all conditions of Christianity . For the Spirit of God in them is a seminary of spirituall good things ; as in the corruption of nature , before the Spirit of God came to us , there was the seminary of all ill weeds in us , so when there is a new quality and new principles put in us , there with comes the seeds of all graces . Againe , of all other Places , we most delight in our Gardens to walk there and take our pleasure , and take care thereof , for fencing , weeding , watering , and planting . So Christs chiefe care and delight is for his Church : he walks in the midst of the seven golden Candlestickes : and if he defend and protect States , it is that they may be a harbour to his Church . And then againe , as in Gardens there had wont to have Fountaines and streames which run through their Gardens : as Paradise had foure streames which ran through it . So the Church is Christs Paradise , and his Spirit is a spring in the midst of it , to refresh the soules of his upon all their faintings , and so the soule of a Christian becomes as a watered Garden . So also , Their Fountaines were sealed up ; so the joyes of the Church and particular Christians , are as it were sealed up ; A stranger ( it is said ) shall not meddle with this joy of the Church . Lastly , A garden stands alwayes in need of weeding and dressing ; continuall labour and cost must be bestowed upon it ; sometimes planting , pruning and weeding , &c. So in the Church and hearts of Christians , Christ hath alwayes somewhat to do , we would els soone be over-growne and turne wild : In all which , and the like respects , Christ calleth upon the winds to blow upon his Garden . If then the Church be a severed portion , then , We should walke as men of a severed condition from the world , not as men of the world , but as Christians , to make good that we are so , by feeling the graces of Gods Spirit in some comfortable measure , that so Christ may have somthing in us , that he may delight to dwell with us , so to be subject to his pruning and dressing . For , It is so far from being an ill signe , that Christ is at cost with us , in following us with afflictions , that it is rather a sure signe of his love . For , the care of this blessed Husbandman is to prune us so , as to make us fruitfull . Men care not for heath and wildernesse whereupon they bestow no cost . So when God prunes us by crosses and afflictions , and sowes good seed in us , it is a signe , he meanes to dwell with us , and delight in us . And then also , we should not strive so much for common liberties of the world that common people delight in , but for peculiar graces , that God may delight in us as his Garden . And then , let us learne hence , not to despise any nation or person , seeing God can take out of the wast wildernesse whom he will , and make the Desart an Eden . Againe , let us blesse God for our selves , that our lot hath fallen into such a pleasant place , to be planted in the Church the place of Gods delight . And this also should move us , to be fruitfull , for men will indure a fruitlesse tree in the wast wildernesse , but in their garden who will indure it ? Dignity should mind us of duty . It is strange to be fruitlesse and barren in this place that we live in , being watered with the deaw of Heaven , under the sweet influence of the meanes . This fruitlesse estate being often watered from heaven , how fearefully is it threatned by the Holy Ghost ? that it is neare unto cursing and burning . For in this case , visible Churches , if they prosper not , God will remove the hedge , and lay them wast , having a Garden elswhere . Sometimes Gods plants prosper better in Babylon , than in Iudea . It is to be feared God may complaine of us , as he doth of his people , Ier. 2. 21. I have planted thee a noble vine , how art thou then come to be degenerated ? If in this case we regard iniquity in our heart , the Lord will not regard the best thing that comes from us , as our prayers , Heb. 12. 18. Heb. 13. We must then learne of himselfe , how and wherein to please him , obedience from a broken heart is the best sacrifice . Marke in Scriptures what he abhors , what he delights in : we use to say of our friends , would God I knew how to please them : Christ teacheth us , that without faith it is impossible to please him . Let us then strive and labour to be fruitfull in our Places and Callings : for it is the greatest honour in this world , for God to dignifie us with such a condition , as to make us fruitfull . We must not bring forth fruit to our selves , as GOD complaines of Ephraim . Honour , Riches , and the like , are but secondary things , arbitrary at Gods pleasure to cast in : but , to have an active heart fruitfull from this ground , that God hath planted us for this purpose , that we may doe good to mankind , this is an excellent consideration not to pro●ane our calling . The blessed man is said to be , a tree planted by the water side , that brings forth fruit in due season ; but it is not every fruit : not that fruit which Moses complaines of , Deut. 32. 32. The wine of Dragons , and the Gall of Alpes : but good fruit , as Iohn speakes : Every tree that bringeth not forth good fruit , is hewen downe , and cast into the fire . Lastly , in that the Church is called Christs Garden , this may strengthen our faith in Gods care and protection . The Church may seeme to lie open to all incursions , but it hath an invisible hedge about it , a wall without it , and a well within it . God himselfe is a wall of fire about it , and his Spirit a well of living waters running through it to refresh and comfort it . As it was said of Canaan , so it may be said of the Church ; The eye of the Lord is upon it all the yeare long , and he waters it continually . From which especiall care of Gods over it , this is a good plea for us to God , I am thine , save me , I am a plant of thine owne setting , nothing is in me but what is thine , therefore cherish what is thine . So , for the whole Church the plea is good ; the Church is thine , fence it , water it , defend it , keep the wild bore out of it . Therefore the enemies thereof shall one day know what it is to make a breach upon Gods vineyard . In the meane time , let us labour to keep our hearts as a Garden , that nothing that defileth may enter . In which respects the Church is compared to a Garden , upon which Christ commands the North and South-wind ( all the meanes of Grace ) to blow . But to what end must these winds blow upon the Garden ? That the Spices thereof may flow out . The End of this blowing is you see , That the Spices thereof may flow out ; good things in us lie dead and bound up , unlesse the Spirit let them out . We ebb and flow , open and shut , as the Spirit blowes upon us ; without blowing , no flowing . There were gracious good things in the Church , but they wanted blowing up and further spreading , whence we may observe , That , We need not onely grace to put life into us at the first , but likewise grace to quicken and draw forth that grace that we have . This is the difference betwixt mans blowing and the Spirits ; man when he blowes ( if grace be not there before ) spends all his labour upon a dead coale , which he cannot make take fire . But the Spirit first kindles a holy fire , and then increases the flame . Christ had in the use of meanes wrought on the Church before , and now further promoteth his owne worke . We must first take in , and then send out ; first be cisternes to containe ; and then , conduits to convey . The wind first blowes , and then the Spices of the Church flow out ; we are first sweet in our selves , and then sweet to others . Whence we see further , That , It is not enough to be good in our selves , but our goodnesse must slow out : that is , grow more strong , usefull to continue and streame forth for the good of others . We must labour to be ( as was said of Iohn ) burning and shining Christians : for Christ is not like a boxe of oyntment shut up and not opened , but like that boxe of oyntment that Mary powred out , which perfumes all the whole house with the sweetnesse thereof . For , the Spirit is herein like wind : it carries the sweet ●avour of grace to others . A Christian so soone as he finds any rooting in God , is of a spreading disposition , and makes the places he lives in the better for him . The whole body is the better for every good member ; as we see in Onesimus . The meanest persons when they become good , are usefull and profitable ; of briers become flowers , the very naming of a good man casts a sweet favour as presenting some grace to the heart of the hearer . For , then we have what we have to purpose ; when others have occasion to blesse God for us , for conveying comfort to them by us . And for our furtherance herein , therefore , the winds are called upon to awake and blow upon Christs Garden , That the Spices thereof may flow out . Hence we see also , That , Where once God begins , he goes on , and delights to add incouragement to incouragement , to maintaine new setters up in Religion : and doth not onely give them a stocke of grace at the beginning , but also helpes them to trade ; He is not onely Alpha , but Omega unto them : The Beginning and the Ending . He doth not onely plant graces , but also watereth and cherisheth them ; where the Spirit of Christs , it is an incouraging Spirit . For , not onely it infuseth grace , but also stirres sit up , that we may be ready prepared for every good worke , otherwise , we cannot do that which we are able to do , the Spirit must bring all into exercise , els , the habits of grace will lie asleep ; we need a present Spirit to do every good : not only the power to will , but the will it selfe : and not onely the will , but the deed is from the Spirit . Which should stirre us up to go to Christ , that he may stirre up his owne graces in us , that they may flow out . Let us labour then in our selves to be full of goodnesse , that so we may be fitted to do good to all : as God is good and does good to all , so must we strive to be as like him as may be . In which case for others sakes , we must pray , that God would make the winds to blow out f●lly upon us , That our spices may flow out for their good . For a Christian in his right temper thinks , that he hath nothing good to purpose , but that which does good to others . Thus farre of Christs Command to the North and South-wind to awake and blow upon , his Garden , That the spices thereof may flow out . In the next place we have 2. Christs Invitation by the Church to come into his Garden . With the End thereof , To eat his pleasant Fruits . Which words shew , The Churches further desire sire of Christs presence to delight in the graces of his owne Spirit in her . She invites him to come and take delight in the Graces of his owne Spirit . And she cals him Beloved , because all her love is , or should be imparted and spent on Christ , who gave himselfe to a cursed death for her . Our love should run in strength no oterr way , therefore the Church cals Christ her Beloved . Christ was there before , but she desires a further presence of him ; whence we may observe , That , Wheresoever grace is truely begun and stirred up , there is still a further desire of Christs presence , and approaching daily more and more neare to the soule , the Church thinkes him never neare enough to her , untill shee bee in heaven with him . The true Spouse and the Bride alwayes ( unlesse in desertion and temptation ) cryeth , Come Lord Iesus , Come quickly . Now these degrees of Christs approaches to the soul untill his Second Comming are that he may manifest himselfe more and more in defending , comforting and inabling his Church with Grace ▪ every further manifestation of his presence , is a further Comming . But why is the Church thus earnest ? First , because grace helps to see our need of Christ , and so helps us to prize him the more ; which high esteeme breeds an hungring earneste desire after him , and a desire of further likenesse and sutablenesse to him . Secondly , because the Church well knowes , that when Christ comes to the soule , he comes not alone , but with his Spirit , and his Spirit with abundance of peace and comfort . This shee knowes what need she hath of his Presence , that without him there is no comfortable living . For , wheresoever he is , he makes the soule a kind of Heaven , and all conditions of life comfortable . Hence we may see that those that do not desire the presence of Christ in his Ordinances , are ( it is to be feared ) such as the wind of the Holy Ghost never blew upon . There are some of such a disposition , as they cannot indure the presence of Christ : such as Antichrist and his limms , whom the presence of Christ in his Ordinances blasts and consumes . Such are not onely profane and wordly persons , but proud hypocrites who glory in something of their owne , and therefore their hearts rise against Christ and his Ordinances , as laying open and shaming their emptinesse and carnalnesse . The Spirit in the Spouse is alwayes saying to Christ , come . It hath never enough of him , he was now in a sort present ; But the Church ( after it is once blowen upon ) is not satisfied without further presence . It is from the Spirit , that we desire more of the Spirit , and from the presence of Christ , that we desire a further Presence and Communion with Him. Now The end and Reason why Christ is desired by the Church to come into his Garden , Is , To eat his pleasant fruits . ] that is , to give him contentment . And is it not fit that Christ should eat fruit of his owne vine , have comfort of his owne Garden , to tast of his owne fruits ? The onely delight Christ hath in the world , is in his Garden : and that he might take the more delight in it , he makes it fruitfull , and those fruits are precious fruits , as growing from plants set by his owne hand , relishing of his owne Spirit , and so fitted for his tast . Now the Church knowing what fitted Christs tast best , and knowing the fruits of grace in her heart : desireth that Christ would delight in his own graces in her , and kindly accept of what she presented him with . Whence we see , That , A gracious heart is privy to its owne grace and sincerity , when it is in a right temper : and so farre as it is privy , is bold with Christ in a sweet 〈◊〉 reverend manner . So much sincerity , so much confidence , If our heart condemne us not of unsincerity , we may in a reverend manner speake boldly to Christ : It is not fit there should be strangenesse betwixt Christ and his Spouse ; neither indeed will there be , when Christ hath blowen upon her , and when she is on the growing hand . But marke the Order . First , Christ blowes , and then the Church sayes , Come : Christ begins in love , then love drawes love ; Christ drawes the Church , and she runs after him ▪ The fire of love melts more than the fire of affliction . Againe , we may see here in the Church a carefulnesse to please Christ ; as it is the duty , so it is the disposition of the Church of Christ to please her Husband . The Reason is , First , our happinesse stands in his contentment , and all cannot but be well in that house , where the husband and the wife delight in , and make much of each other . A●d againe , after that the Church hath denied her selfe and the vanities of the world , entring into a way and course of mortification , whom els hath she to give her selfe to , or receive contentment from . Our manner is to study to please men whom we hope to rise by , being carefull that all we do may be well taken of them : as for Christ , we put him off with any thing : If he likes it , so it is ; if not , it is the best that he is like to have . O let us take the Apostles counsell , Coloss. 1. 1. To labour to walk worthy of the Lord , &c. unto all well-pleasing , increasing in knowledge , and fruitfulnesse in every good worke . And this knowledge must not onely be a generall wisdome in knowing truths , but a speciall understanding of his good will to us , and our speciall duties againe to him ▪ Againe , that we may please Christ the better , labour to be cleansed from that which is offensive to him : let the spring be cleane . Therefore the Psalmist desiring that the words of his mouth and the meditations of his heart might be acceptable before God , first begs cleansing from his secret sinnes . And still we must remember that he himselfe must worke in us , whatsoever is well-pleasing in his sight , that so we may be perfect in every good thing to do his will , having grace whereby we may serve him acceptably . And one prevailing argument with him is , that we desire to be such as he may take delight in , The upright are his delight . It cannot but please him when we desire grace , for this end that we may please him . If we study to please men in whom there is but little good ; should we not much more study to please Christ the fountaine of goodnesse ? Labour therefore to be spirituall , for to be carnally minded is death , and those that are in the flesh cannot please God. The Church desires Christ to come into his Garden , to eat his pleasant fruits . Where we see , The Church gives all to Christ : The Garden is his , the Fruit his , the pleasantuesse and preciousnesse of the Fruit is his . And as the fruits please him , so the humble acknowledgement that they come from him , doth exceedingly please him . It is enough for us to have the comfort , let him have the glory . It came from a good Spirit in David , when he said , Of thine owne Lord I give thee , &c. God accounts the works and fruits that comes from us to be ours , because the judgement and resolution of will , whereby we do them is ours . This he doth to incourage us , but because the grace whereby we judge and will aright comes from God , it is our duty to ascribe whatsoever is good in us , or comes from us , unto him : so God shall lose no praise , and we lose no incouragement . The imperfections in well-doing are onely ours , and those Christ will pardon , as knowing how to beare with the infirmities of his Spouse , being the weaker vessell . This therefore should cheere up our spirits , in the wants and blemishes of our performances . They are notwithstanding , precious fruits in Christs acceptance , so that we desire to please him above all things , and to have nearer communion with him : fruitfulness unto pleasingnes may stand with imperfections , so that we be sensible of them , and ashamed for them . Although the fruit be little , yet it is precious , there is a blessing in it . Imperfections help us against tentations to pride , not to be matter of discouragement , which Satan aimes at . And as Christ commands the North and South-wind to blow for cherishing , so Satan labours to stirre up an East pinching wind , to take either from indeavour , or to make us heartlesse in indeavour . Why should we think basely of that which Christ thinks precious ? Why should we thinke that offensive which he counts as incense ? We must not give false witnesse of the work of grace in our hearts , but blesse God that he will work any thing in such polluted hearts as ours . What though as they come from us they have a relish of the old man , seeing he takes them from us , and perfumes them with his own sweet odors , to presents them unto God. He is our High Priest which makes all acceptable , both Persons , Prayers , and Performances , sprinkling them all with his blood . To conclude this Point , let it be our study to be in such a condition wherein we may please Christ ; and whereas we are daily prone to offend him , let us daily renew our covenant with Him , and in him : and fetch incouragements of well-doing from this , that what we do , is not onely well-pleasing unto him , but rewarded of him . And to this end desire him , that he would give command to North and South , to all sort of meanes , to be effectuall , for making us more fruitfull , that he may delight in us as his pleasant Gardens ; and then what is in the world , that we need much care for , or feare ? Now upon the Churches Invitation for Christ to come into his Garden , followes His gracious Answer unto the Churches Desire , in the first Verse of this fift Chapter . CANT . V. I. I am come into my Garden , my Sister , my Spouse , I have gathered my myrrhe with my spice , I have eaten my honey-combe with my honey , I have drunk my wine with my milke ; eat O friends , drinke , yea drinke abundantly , O beloved . Which words containe in them An answer to the Desire of the Church , in the latter part of the Verse formerly handled : Awake thou North-wind , and comes thou South , &c. Then Vers. 2. is set forth The secure estate of the Church at this time , I sleepe , but my heart waketh , in setting downe whereof the Holy Ghost here by Salomon shewes likewise The loving Intercourse betwixt Christ and the Church one with another . Now Christ upon the secure estate and condition of the Church desires her , To open unto him , Ver. 2. Which desire and waiting of Christs is put off and sleighted with poore and slender excuses , Verse 3. I have put off my coat , how shall I put it on , &c. The successe of which excuses is , that Christ seems to go away from her ( and indeed to her sight and sense departs ) Ver. 6. I opened to my Beloved , but my Beloved had withdrawen himselfe , &c. whereupon she layes about her , is restlesse , and inquires after Christ from the watchmen , who misuse , wound her , and take away her veile from her , Vers ▪ 7. Another Intercourse in this Chapter here is , That the Church for all this gives not over searching after Christ : But askes the Daughters of Ierusalem , what was become of her Beloved , Vere 8. and withall , in a few words , but full of large expression , she relates her case unto them ; That she was sicke of love : and so chargeth them to tell her beloved ; if they find him . Where upon a Question moved by them , touching her Beloved , Ver. 9. What is thy Beloved more than another Beloved ? She takes occasion ( being full of love ) which is glad of all occasions to speak of the Beloved , to burst forth into his Praises , by many elegant Expressions , Vers. 10 , 11 , 12 , &c. 1. In generall ; setting him at a large distance , beyond comparison from all others , to be The chiefest of ten thousand , Vers. 10. 2. In particulars , Ver ▪ 11 , &c. His head is as most fine gold , &c. The Issue whereof was ; That , The Daughters of Ierusalem become likewise inamoured ▪ with him , Chap. 6. 1. and thereupon enquire also after him : Whether is thy Beloved gone , O thou fairest among women , &c. Unto which demand the Church makes Answer , Chap. 6. 2. and so Ver. 3 of that Chapter , makes a confident triumphant close unto all these grand passages fore-named . I am my Beloveds and my Beloved is mine , &c. all which will better appeare in the Particulars themselves . The first thing then which offereth it selfe to our consideration , is , Christs Answer to the Churches Invitation , Chap. 4. 16. I am come into my Garden , my Sister , my Spouse , I have gathered my myrrhe with my spice ; I have eaten my honey-combe with my honey ; I have drunke my wine with my milke ; Eat O friends , drink , yea drink abundantly O beloved . In which Verse we have , 1. Christs Answer to the Churches Petition ; [ I am come into my Garden . ] 2. A Compellation , or Description of the Church , [ My Sister , my Spouse . ] 3. Christs acceptation of what he had gotten there , [ I have gathered my myrrhe with my spice , I have eaten my honey-combe with my honey . ] 4. There is , An Invitation of all Christs friends to a magnifique abundant feast , [ Eat O friends , drinke , yea drink abundantly , O beloved . ] For the first then , in that Christ makes such a reall Answer unto the Churchs Invitation , I am come into my Garden , &c. We see , That Christ comes into his Garden : 'T is much that he that hath heaven to delight in , will delight to dwell among the sons of sinfull men : but this he doth for us , and so takes notice of the Churches Petition . Let my Beloved come into his Garden , and eat his pleasant fruit . The right speech of the Church that gives all to Christ , who when she hath made such a petition , heares it . The Order is this . First of all , God makes his Church lovely , planteth good things therein , and then stirs up in her good desires : both fitnesse to pray from an inward gracious disposition : and holy desires : after which , Christ hearing the voice of his own Spirit in her , and regarding his owne preparations , he answers them graciously . Whence , in the first place we may observe , That , God makes us good , stirres up holy desires in us , and then answers the desires of his holy Spirit in us . A notable place for this we have Psal. 10. 17. which shewes how God first prepares the heart to pray , and then heares these desires of the soule stirred up by his owne Spirit , Lord , thou hast heard the desires of the humble , none are fit to pray but the humble , such as discerne their owne wants : Thou wilt prepare their hearts , thou wilt make thine eare to heare . So Rom. 8. 26. It is said , Likewise the Spirit also helpeth our infirmities ; for , we know not what we should pray for as we ought : but the Spirit it selfe maketh intercession for us , with groanings which cannot be uttered . Thus the Spirit not onely stirs up our heart to pray : but also prepares our hearts unto it Especially this is necessary for us , when our thoughts are confused with trouble , grief , and Passions , not knowing what to pray . In this case the Spirit dictates the words of praier , or els , in a confusion of thoughts summes up all in a volie of sighs and unexpressible groanes . Thus it is true , that our hearts can neither be lifted up to Prayer , nor rightly prepared for it , in any frame fitting , but by Gods owne Spirit . Nothing is accepted of God toward heaven and happines , but that which is spirituall : all saving and sanctifying good comes from above . Therefore God must prepare the heart , stirre up holy desires , dictate prayer : must do all in all , being our Alpha and Omega . Now , God heares our Prayers , First , Because the Materialls of these holy desires are good in themselves , and from the Person from whence they come , his beloved Spouse , as it is Cant. 2. 14. where Christ desiring to heare the voice of his Church , saith , Let me see thy Countenance , and let me heare thy voice ; for sweet is thy voice , and thy countenance is comely . Thus the voice of the Spouse is sweet , because it is stirred up by his owne Spirit , which burnes the Incense , and whence all comes which is savingly good . This offering up of our prayers in the name of Christ , is that which with his sweet odors perfumes all our Sacrifices and Prayers ; because being in the Covenant of Grace , God respects whatsoever comes from us , as we do the desires of our neare friends . And then againe , God heares our Prayers , Because he lookes upon us as we are in election , and choice of God the Father , who hath given us to him . Not onely as in the neare bond of marriage , husband and wife , but also as he hath given us to Christ : which is his plea unto the Father , Ioh. 17. 6. Thine they were , thou gavest them me , &c. The desires of the Church please him , because they are stirred up by his Spirit , and proceed from her that is his : whose voice he delights to heare , and the prayers of others for his Church are accepted , because they are for her that is his Beloved . To confirme this further , see Isa. 58. 9. Thou then shalt cry , and the Lord shall answer ; thou shalt call , and presently he shall say , Here I am , &c. so as soone as Daniel had ended that excellent prayer , the Angell telleth him , At the beginning of thy supplications the decree came forth , &c. So because he knowes what to put into our hearts , he knowes our desires and thoughts . And therefore accepts of our prayers and heares us ; because he loves the voice of his owne Spirit in us . So it is said , He fulfils the desires of them that feare him ; and he is neare to all that call upon him , to all that call upon him in truth . And our Saviour he saith ; Ask and ye shall receive , &c. So we have it , 1 Ioh. 5. 14. And we know if we ask any thing according to his will , he heareth us . Let it therefore be a singular comfort to us , that in all wants , so in that of friends , when we have none to go to , yet we have God to whom we may freely powre out our hearts , there being no place in the world that can restraine us from his presence , or his Spirit from us , he can heare us and help us in all places . What a blessed estate is this ? None can hinder us from driving this trade with Christ in heaven . And let us make another use of it likewise , to be a meanes to stirre up our hearts , to make use of our priviledges . What a prerogative is it for a favourite to have the Eare of his Prince , him we account happy : surely he is much more happy , that hath Gods ●are , ●im to be his Father in the covenant of grace : Him reconciled , upon all occasions to powre out his heart before Him , who is mercifull and faithfull , wise and most able to helpe us . Why are we discouraged therefore ; and why are we cast downe , when we have such a powerfull and such a gracious God to go to in all our extremities ? He that can pray can never be much uncomfortable . So likewise , it should stirre us up to keep our peace with God , that so we may alwayes have accesse unto him , and communion with him . What a pitifull case is it to lose other comforts , and therewith also to be in such a state , that we cannot go to God with any boldnesse ? It is the greatest losse of all , when we have lost the spirit of Prayer . For , if we lose other things , we may recover them by Prayer . But when we have lost this boldnesse to go to God , and are afraid to look him in the face ( as malefactors the Iudge ) this is a wofull estate . Now there are diverse cases wherein the soule is not in a state fit for Prayer . As that first , Psal. 66. 18. If I regard iniquity in my heart , the Lord will not regard my Prayer . If a man hath a naughty heart , that purposeth to live in any sinne against God , he takes him for an enemy , and therefore will not regard his Prayer . Therefore we must come with a resolute purpose , to break off all sinfull courses , and to give up our selves to the guidance of Gods Spirit . And this will be a forcible Reason to move us thereunto , because so long as we live in any knowne sinne unrepented of : God neither regards us nor our prayers . What a fearfull estate is this , that when we have such need of Gods favour in all estates ; in sicknesse , the houre of death , and in spirituall temptation , to be in such a condition , as that we dare not go to God ? Though our lives be civill , yet if we have false hearts that feed themselves with evill imaginations , and with a purpose of sinning ( though we act it not ) the Lord will not regard the prayers of such a one , they are abominable ( The very sacrifice of the wicked is abominable ) Another case is , when we will not forgive others . We know it is directly set downe in the Lords Prayer . Forgive us our trespasses , as we forgive them that trespasse against us , and there is further added Vers. 15. If you forgive not men their trespasses , neither will your heavenly Father forgive you . If our hearts tell us we have no disposition to pardon , be at peace and agreement , then we do but take Gods Name in vaine , when we ask him to forgive our sinnes , and we continue in envy and malice . In this case God will not regard our prayers , as it is said ; I care not for your Prayers , or for any service you performe to me : why ? For your hands are full of blood : you are un●mercifull , of a cruell fierce disposition , which cannot appeare before God rightly , nor humble it selfe in Prayer . If it doth ; it s owne bloudy and cruell disposition wil be objected against the Prayers , which are not mingled with faith and love , but with wrath and bitternesse . Shall I look for mercy that have no mercifull heart my selfe ? Can I hope to find that of God , that others cannot find from me ? An unbroken disposition which counts Pride an ornament , that is cruell and fierce , it cannot go to God in Prayer . For , whosoever would prevaile with God in prayer , must be humble : for our supplications must come from a loving peaceable disposition , where there is a resolution against all sinne . Neither is it sufficient to avoid grudging and malice against these , but we must looke that others have not cause to grudge against us , as it is commanded . Matth. 5. 23. If thou bring thy gift to the altar , and there remembrest that thy Brother hath ought against thee : leave there thy gift before the altar , and go thy way , first be reconciled to thy Brother : and then come and offer thy gift . So that if wee doe not seeke reconciliation with men unto whom we have done wrong , God will not bee reconciled to us , nor accept any service from us . If then we would have our Prayers , and our Persons accepted , or respected , let us make conscience of that which hath beene said , and not loose such a blessed priviledge as this is , that God may regard our prayers . But here may be asked . How shall I know whether God regard my prayers or not ? First , When he grants the thing prayed for , or inlargeth our hearts to pray still . It is a greater gift then the thing it selfe we beg , to have a spirit of prayer with a heart inlarged . For , as long as the heart is inlarged to prayer , it is a signe , that God hath a speciall regard of us ; and will grant our petition in the best and fittest time . When hee answers us in a better and higher kind , as Paul when he prayed for the taking away of the Prick of the flesh ; had promises of sufficient grace . When againe , He gives us inward peace , though he gives not the thing : as Phil. 4. 7. In nothing bee carefull , but in all things let your requests be made to God , with prayer and thankesgiving . But sometime he doth not answer our requests . It is true he doth not , but the peace of God which passeth al under standing guards our hearts & minds in the knowledge & love of God. So though he answers not our prayers in particular ; yet he vouchsafes inward peace unto us ; assuring us that it shall goe well with us , though not in that particular wee beg . And thus in not hearing their prayers , yet they have their hearts desire , when Gods will is made known . Is not this sufficient for a Christian , either to have the thing , or to have inward peace , with assurance that it shall go better with them , then if they had it : with a spirit inlarged to pray , till they have the thing prayed for ? If any of these be ; God respects our prayers . Againe , In that Christ is thus ready to come unto his Garden upon the Churches Invitation , we may further observe ; That Christ vouchsafes his gracious Presence to his Children , upon their desire of it . The point is cleere , from the beginning of the world , the Church hath had the presence of Christ alway . For , either he hath beene present in Sacrifices , or in some other things , signes of his presence , as in the Bush , or some more glorious manifestation of his presence , the Arke , and in the Cloude , and Pillar of fire , and after that more gloriously in the Temple : he hath ever beene present with his Church in some signe or evidence of his presence , he delighted to be with the children of men . Sometimes before that , sometimes hee assumed a body and afterward laid it downe againe untill hee came indeed to take our nature upon him never to leave it againe . But , heere is meant , a spirituall presence most of all ; which the Church in some sort ever had : now desires , and he offers : as being a God hearing prayer . And to instance in one place for all to see how ready Christ hath alwaies beene to shew his presence to the Church upon their desire . What else is the burden of the 107. Psalme ; but a repetition of Gods readinesse to shew his presence in the Church , upon their seeking unto him , and unfained desire of it : notwithstanding all their manifold provocations of him to anger : which is well summed up , Psal. 106. 43. Many times did he deliver them , but they provoked him with their counsell , and were brought low for their iniquity . Neverthelesse , hee regarded their affliction when he heard their crie . It doth not content the Church , to have a kinde of spirituall presence of Christ ; but , It is carried from desire to desire , till the whole desire be accomplished . For , as their are graduall presences of Christ , so their are sutable desires in the Church which rise by degrees . Christ was present 1 by his gracious Spirit . And then 2 more gratiously present in his Incarnation , the sweetest time that ever the Church had from the beginning of the world untill then . It being the desire of nations : for the discription of those who lived before his comming , is from , the waiting for the consolation of Israel , that is , for the first comming of Christ. And then there is a third and more glorious presence of Christ , that all of us wait for , whereby we are described to be such , as waite for the comming of Christ : for the soule of a Christian is never satisfied untill it injoy the highest desire of Christs presence , which the Church knew well enough must follow in time . Therefore she especially desires this spirituall presence , in a larger and fuller measure , which shee in some measure already had . So then , Christ is graciously present in his Church , by his holy Spirit . I will be with you ( saith he ) unto the end of the world . It is his promise , when I am gone my selfe ; I will not leave you comfortlesse , but leave with you my Vicar-Generall ; ( the Holy Spirit the Comforter ) who shall be alway with you . But How shall we know that Christ is present in us ? To know this we shall not need to pull him from heaven , we may know it in the Word and Sacraments and in the Communion of Saints ; for , these are the conveyances whereby he manifests himself , together with the work of his own gratious Spirit in us : for , as we need not take the Sunne from Heaven to know whether or not it be up , or be day : which may be knowne by the light , heate , & fruitfullnes of the creature , and as in the Spring , we need not looke to the Heaven to see whether the Sunne be come neere us or not ; for looking on the Earth we may see all greene , fresh , lively strong and vigorous . So it is with the presence of Christ , we may know he is present , by that light which is in the soule , convincing us of better courses to be taken , of a spirituall life , to know heavenly things , and the difference of them from earthly and to set a price upon them . When there is together with light , a heate above nature . The affections are kindled to love the belt things , and to joy in them . And when together with heate , there is strength and vigor , to carrie us to spirituall duties , framing us to a holy communion with God , and one with another . And likewise when there is every way cheerefullnes and inlargement of spirit ; as it is with the creature when the Sunne approacheth . For these causes , the Church desires Christ , that she may have more light , life , heate , vigor , strength , and that she may be more cheerefull and fruitfull in duties . The soule when it is once made spirituall , doth still desire , a further and further presence of Christ , to be made better and better . What a comfort is this to Christians , that they have the presence of Christ so farre forth , as shall make them happie , and as the earth will afford . Nothing but Heaven ( or rather Christ in Heaven ) it selfe , will content the child of God. In the meane time his presence in the Congregation , makes their soules ( as it were ) Heaven . If the Kings presence , who carries the Court with him , makes all places where he is a Court. So Christ he carries a kinde of Heaven with him , whersoever he is , his presence hath with it , life , light , comfort , strength & all . For one beame of his countenance , will scatter all the cloudes of griefe whatsoever . It is no matter where we be , so Christ be with us . If with the 3 Children in a fiery furnace ; it is no matter , if a fourth be there also . So , if Christ be with us , the flames nor nothing shall hurt us . If in a dungeon as Paul and Sylas were , if Christs presence be there , by his spirit to inlarge our soules ; all is comfortable whatsoever . It changeth the nature of all things , sweetneth every thing , besides that sweetnesse which it brings unto the soule , by the presence of the spirit , as we see in the Acts , when they had received the Holy Ghost more abundantly , they cared not what they suffered ; regarded not whipping , nay were glad that they were accounted worthy to suffer anything for Christ. Whence came this fortitude ? from the presence of Christ , and the Comforter which he had formerly promised ? So , let us have the spirit of Christ that comes from him ; then it is no matter what our condition be in the world : upon this ground let us feare nothing that shall befall us in Gods cause , whatsoever it is . We shall have a spirit of prayer at the worst . God never takes away the spirit of Supplication from his children , but leaves them that , untill at length he possesse them fully of their desires . In all Christs delaies , let us looke unto the Cause ; and to our Carriage therein : Renew our Repentance , that we may be in a fit state to go to God , and God to come to us . Desire him to fit us for prayer and holy communion with him , that we may never doubt of his presence . THE SECOND SERMON . CANT . V. I. I am come into my Garden , my Sister , my Spouse : I have gathered my Myrre with my Spice , I have gathered my hony-combe with my honey , I have drunk my wine with my milke : eate O friends , drinke , yea drinke abundantly , O Beloved ! THIS Song is a mirror of Christs love , a discovery of which wee have in part in this verse . Wherein Christ accepts of the invitation of the Church , and comes into his Garden : and he entertaines her with the termes of Sister and Spouse . Herein observe the description of the Church , and the sweet Compellation , [ My Sister , my Spouse . ] Where there is both Affinity and Consanguinity , all the bonds that may tye us to Chri●t and Christ to us . 1. His Sister , by Bloud . 2. His Spouse , by Mariage . Christ is our Brother , and the Church and every particular true member thereof is his Sister . I go faith Christ , To my Father and to your Father , to my God and to your God. Go ( saith he ) and tell my Brethren this was after his resurrection , his advancement did not change his disposition . Go tell my brethren that left me so unkindly , goe tell Peter that was most unkinde of all , and most cast ●owne with the sence of it . Hee became our Brother by Incarnation : For , all our union is from the first union of two natures in one person Christ became bone of our bone , and fl●sh of our flesh ; to make us spiritually bone of his bone , and flesh of his flesh . Therefore let us labour to be like to him , who for that purpose became like to us Immanuell God with us , that we might be like him , and and partake of the divine Nature . Whom should we rather desire to be like then one so great so gracious so loving ? Againe , Christ was not ashamed to call us Brethren , nor abhorred the Virgins wombe , to be shut up in those dark cells and streites : but tooke our base nature , when it was at the worst , and not only our nature , but our miserable condition and cur●e 〈◊〉 unto us . Was not he ashamed of us , and shall we be ashamed to owne him and his cause ? Against this Cowardize it is a thunderbolt , which our Saviour Christ pronounceth . He that is ashamed of me before men , him will I be ashamed of b●fore my Father , and all the holy Angels . It argues a base disposition , either for frowne or favour to desert a good cause in evill times . Againe , It is a point of comfort to know that we have a Brother , who is a favourite in Heaven , who though he abased himselfe for us , is yet Lord over all . Unlesse he had beene our Brother , he could not have beene our husband , for Husband and Wife should be of one nature . That he might marie us , therefore he came , and tooke our nature , so to be fitted to fulfill the worke of our Redemption . But now he is in Heaven , set downe at the right hand of God : the true Ioseph , the high Steward of Heaven , he hath all power committed unto him , hee rules all . What a comfort is this to a poore soule that hath no friends in the world , that yet he hath a friend in Heaven , that will owne him for his Brother , in , and through whom he may goe to the Throne of Grace boldly and powre out his soule . What a comfort was it to Iosephs brethren that their brother was the second person in the kingdome ? Againe , It should be a Motive to have good Christians in high estimation , and to take heed how we wrong them , for their Brother will take their part . Saul Saul why persecutest thou me ? ●aith the head in Heaven , when his members were troden on upon earrh . It is more to wrong a Christian , then the world takes it for ; for Christ takes it as done to himselfe . Absolom was a man wicked , and unnaturall , yet hee could not endure the wrong that was done to his sister Thamar . Iacobs sonnes tooke it as a high indignity , that their sister should be so abused . Hath Christ no affections now he is in Heaven , to her that is so neere him as the Church is ? howsoever he suffer men to tiranize over her for a while , yet it will appeare ere long , that he will take the Churches part , for , he is her Brother . My Sister , my Spouse . The Church is the Daughter of a King , begotten of God , the Sister , and Spouse of a King , because she is the Sister , and Spouse of Christ , and the Mother of all that are spirituall Kings ; the Church of Christ is every way Royall . Therefore , we are Kings , because we are Christians . Hence the Holy Ghost doth add heere to Sister , Spouse : indeed taking the advantage of such Relations as are most comfortable to set out the excellent , and transcendent Relation , that is betweene Christ , and his Church , all other are not what they are termed so much as glasses to see better things . Riches , Beautie , Mariage , Nobility , &c. are scarce worthy of their names ; these are but Titles , and empty things , though our base nature make great matters of them , yet the reality and substance of all these are in Heavenly things . True Riches , are the heavenly Graces , true Nobility is to be borne of God , to be the Sister and Spouse of Christ , True pleasures are those of the Spirit , which endure for ever , and will stand by us , when all outward comforts will vanish . That mysticall union and sweet communion is set downe with such variety of expressions , to shew , that whatsoever is scattered in the Creature severally , is in Him intirely . He is both a friend , and a Brother , a Head , and a Husband to us , therefore hee takes the names of all , whence we may observe further , That The Church is the Spouse of Christ. It springs out of him , even as Eve taken out of Adams Rib ; ( so the Spouse of Christ ) was taken out of his side ( when it was pierced ) the Church rose out of his Bloud , and Death ; for he Redeemed it , by satisfying divine justice : we being in such a Condition , that Christ must Redeeme us , before he could wed us . First , he must be incarnate in our Nature , before he could be a fit husband ; and then , because we were in Bondage and Captivity , we must be Redeemed before hee could marrie us : hee purchased his Church with his owne bloud . Christ hath right to us , he bought us dearely . Againe , another foundation of this Marriage betweene Christ and us , is Consent ; he workes us by his Spirit to yeeld to him , there must be consent on our part , which is not in us by nature , but wrought by his spirit , &c. We yeeld to take him upon his owne tearmes ; that is , that we shall leave our fathers house , all our former carnall acquaintance , when he hath wrought our consent , then the marriage betweene him and us is strooke up . Some few resemblances will make the consideration of this the more comfortable . 1. The Husband takes his wife under his owne name , she loosing her owne name is called by his . So we are called Christians of Christ. 2. The Wife is taken with all her debt , and made partaker of the honours , and Riches of her Husband . Whatsoever hee hath is hers , and he stands answerable for all her debts , so it is heere , we have not only the name of Christ upon us , but we partake his honours , and are Kings , Priests , and Heires with him . Whatsoever he hath , he hath taken us into the fellowship of it ; so that his Riches , are ours , and likewise , whatsoever is ours , that is ill , he hath taken it upon him , even the wrath due to us , for hee came betweene that and us , when he was made sinne , and a curse for us ; so There is a blessed change betweene Christ and us ; his honours and Riches are ours ; We have nothing to bestow on him , but our Beggery , sinnes , and miseries , which he tooke upon him . Those that bring together these two different parties , are the friends of the Bride ; that is , the Ministers , as it is Iohn 3. 23. They are the paranymphi the friends of the Bride , that learne of Christ what to report to his Spouse , and so they wooe for Christ ; and open the Riches , Beauty , honour , and all that is lovely in him , which is indeed the especiall duty of Ministers , to lay open his unsearchable Riches , that the Church may know what a Husband she is like to have , if she cleave to him , and what an one she leaves , if she forsake him . It was well said in the Counsell of Basil out of Bernard , Nemo committit sponsam suam Vicario ; nemo enim Ecclesiae sponsus est ; None commits his wife to a Vicar , for none is the husband of the Church . To be Husband of the Church is one of the incommunicable titles of Christ , yet usurped by the Pope . Innocent the third was the first that wronged Christs bed by challenging the title of Sponsus , Husband of the Church . Bernard forbids his scholler Eugenius this title , Epist. 237. ad Eugenium . It is enough for Ministers to be friends of the Bride . Let us yeeld him to be Husband of the Church that hath given himselfe to sanctifie it with washing of water and blood , Ephes. 5. 26. we are a wife of blood to him . In this sweet Conjunction we must know , that by nature , we are cleane otherwaises then Spouses for what was Salomons wife Pharoahs daughter ? a Heathen , till shee came to be Salomons Spouse . And as we reade in Moses the strange woman must have her haire cut off , and her nayles pared , before she should be taken into the Church , there must bee an alteration ; so before the Church ( which is not Hesthenish , but indeed Hellish by nature , and led by the spirit of the world ) be fit to be the Spouse of Christ , there must be an alteration and a change of nature ; Christ must alter , renew , Purge , and fit us for himselfe , the Apostle saith , Ephes. 5. 16 , it was the end of his death , not onely to take us to Heaven , but to sanctifie us on Earth , and prepare us that we might be fit Spouses for himselfe . Let us oft thinke of this nearenesse betweene Christ and us ( if we have once given our names to him ) and not be discouraged for any sinne , or unworthinesse in us . Who sues a wife for debt , when she is married ? Therefore answer all accusations Thus ; Goe to Christ ; if you have any thing to say to me , go to my husband ; God is just , but he will not have his ●ustice twice satisfied , seeing whatsoever is due thereunto , is satisfied by Christ our Husband ? What a comfort is this to a distressed Conscience ; if sinne cannot dismay us , which is the ill of ills and cause of all evill , what other ill can dismay us ? He that exhorts us to beare with the infirmities one of another , and hath enjoyned the husband to beare with the wife ( as the weaker vessell ) will not he beare with his Church ( as the weaker vessell ) performing the duty of an husband in all our infirmities ? Againe , His desire is to make her better , and not to cast her away for that which is amisse . And for Outward ills , they are but to refine , and make us more conformable to Christ our Husband , to fit us for heaven , the same way that he went. They have a blessing in them all , for he takes away all that is hurtfull , he pitties , and keepes us as the apple of his eye . Therefore , let us often thinke of this , since he hath vouchsafed to take us so neere to himselfe . Let us not loose the comfort that this meditation will yeeld us . We love for goodnesse , beauty , riches , but Christ loves us to make us so , and then loves us because we are so in all estates whatsoever . And if Christ be so neere us , Let us labour for chast judgements , that we doe not defile them with errours , seeing the whole soule is espoused to Christ , Truth is the Spouse of our understandings it is not left to us to be wanton in opinions to take up what conceipt we will of things , so we ought to have chast affections not cleaving to base things , it hath beene oft times seene , that one husband hath had many wives , but never from the beginning of the world , that one wife hath had many husbands . God promiseth to betroth his Church to him in righteousnes & faithfullness , that is , as he will be faithfull to her , so she shall by his grace be faithfull to him , faithfullnes shall be mutuall , the Church shall not be false to Christ ; so there is no Christian ●oule must think to have many husbands ; for Christ in this case is a jealous husband . Take heed therfore of spirituall harlotrie of heart , for our affections are for Christ , and cannot be better bestowed . In other things we loose our love , & the things loved ; but heer we loose not our love , but this is a perfecting love , which drawes us to love that which is better , then our selves . We are , as we affect , our affections are , as their Objects be , if they be set upon better things , then our selves , they are bettered by it , they are never rightly bestowed , but when they are set upon Christ ; and upon other things as they answer , and stand with the love of Christ. For , the prime love , when it is rightly bestowed , it orders , and regulates all other loves whatsoever . No man knowes how to use earthly things , but a Christian , that hath first pitched his love on Christ , then seeing all things in him , and in all them a beame of that love of his , intending happinesse to him , so he knowes how to use every thing in order . Therefore let us keepe our Communion with Christ , and esteeme nothing more , then his love , because he esteemes nothing more then ours . But how shall we know , whether we be espoused to Christ , or not ? Our hearts can tell us , whether we yeeld consent to him , or not . In particular , whether wee have received him , as he will be received , as a right Husband , that is , Whether we receive him to be ruled by him , to make him our Head. For the wife , when shee yeelds to be married , therewith also surrenders up her owne will to be ruled by her husband ; so farre she hath denied her owne will , she hath no will of her owne . Christ hath wisedome enough for us , and himselfe too , whose wisedome , and will must be ours ; To be led by divine Truths so farre , as they are discovered unto us , and to submit our selves thereunto , is a signe of a gratious heart , that is married to Christ. Againe , a willingnesse to follow Christ in all conditions as he is discovered in the Word . To suffer Christ to have the soveraignty in our affections , above all other things and persons in the world . This is the right disposition of a true Spouse . For as it was at the first institution , there must be a leaving of Father , and Mother , and all , to cleave to the husband : so heere , when any thing and Christ cannot stand together , or else we shall never have the comfort of this sweete Name . Many men will be glad to owne Christ to be great by him , ( but as S Austin complaines in his his time ) Christ Iesus is not loved for Iesus his owne sake , but for other things , that he brings with him , peace , plenty , &c. as farre as it stands with these contentments ; if Christ and the world part once , it will be knowne which we followed . In times of peace this is hardly discerned . If he will pay mens debts , so as they may have the credit and glory of the name to be called Christians , if hee will redeeme them from the danger of sinne , all is well ; but onely such have the comfort of this Communion , as love him for himselfe . Let us not so much trouble our selves about signes as be carefull to doe our duty to Christ , and then will Christ discover his love cleerely unto us . Now , they that are not brought so neere to this happy condition by Christ , may yet have this incouragement , there is yet place of grace for them , let them therefore consider but these three things . 1. The excellency of Christ , and of the state of the Church , when it is so neare him . 2. The necessity of this to be so neare him . 3. That there is hope of it . There is in Christ whatsoever may commend a Husband , birth , comelinesse , riches , friends , wisdome , authority , &c. The Excellencie of this condition to be one with Christ , is that all things are ours . For he is the King , and the Church the Queene of all , all things are serviceable to us , it is a wond●ro●s nearenesse to be nearer to Christ , hen the Angels , who are not his body , but servants that atend upon the Church : the Bride is nearer to him , then the Angels , for , he is the Head , and Husband thereof , and not of the Angels . What an excellent condition is this for poore flesh and bloud , ( that creeps up and downe the earth here despised . ) But especially , If we consider the Necessity of it , we are all indebted for more then we are worth ; to divine justice we owe a debt of obedience , and in want of that we owe a debt of punishment and we cannot answer one for a thousand . What will become of us if we have not a husband to discharge all our debts but to bee imprisoned for ever ? A person that is a stranger to Christ though he were an Achitophel for his braine , a Iudas for his Profession , a Saul for his place . Yet if his sinnes be set before him he will be swallowed up of despaire , fearing to be shut up eternally under Gods wrath ; therefore if nothing else move , yet let necessity compell us to take Christ. Consider not onely how sutable and how necessary he is unto us , but what hope there is to have him , when as he sueth to us by his messengers , and woeth us when as we should rather seeke to him , and with other messengers sendeth a privy messenger , his Holy Spirit to incline our hearts ; let us therefore as we love our soules , suffer our selves to be won . But more of this in another place . The next Branch is 3. Christs Acceptation , I have gathered my Myrrh with my Spice , &c. So that together with Christs presence , here is a Gratious acceptation of the provision of the Church , with a delight in it ; and withall , a bringing of more with Him. The Church had a double desire , 1 That Christ would come to accept of what shee had for him of his owne Grace , which he had wrought in her soule . And 2 shee was also verily perswaded , that he would not come empty handed , only to accept of what was there , but also would bring abundance of Grace and comfort with him . Therefore , shee desires , Acceptation and Increase : both which desires He answers . He comes to his Garden , shewes his acceptation , and withall he brings more . I have gathered my Myrrh with my Spice , I have eaten my honey-combe with my honey : I have drunke my wine with my milke , &c. Whence we observe , That God accepts of the Graces of his Children , and delights in them . First , Because they are the fruits that come from his Children , his Spouse , his friend , love of the person wins acceptance of that which is presented from the person . What comes from love is lovingly taken . They are the Graces of his Spirit . If we have any thing , that is good all comes from the spirit , which is first in Christ our Husband , and then in us . As the Oyntment was first powred on Aarons head , and then ran downe upon his rich Garments : so all comes from Christ to us . Saint Paul calls the wife the Glory of her Husband , because ( as in a glasse ) she resembleth the Graces of her husband , who may see his owne Graces in her , so it is with Christ and the Church ; face answereth to face ( as Salomon ●aith in another case ) Christ sees his owne face , beauty , glory in his Church , she reflects his Beames , he lookes in love upon her , and alwaies with his lookes conveyes Grace , and comfort ; and the Church doth reflect backe againe his Grace ; Therefore Christ loves but the reflection of his owne Graces in his Children , and therefore accepts them . 3. His kindnesse is such as he takes all in good part , Christ is love and kindnesse it selfe . Why doth he give unto her the name of Spouse , and Sister but that he would be kinde , and loving , and that we should conceave so of him ? We see then the Graces of Christ accepting of us and what we do in his strength . Both we our selves are sacrifices , and what we offer is a sacrifice acceptable to God thorough him that offered himself as a sacrifice of sweet smelling savour , from which God smells a savour of rest . God accepts of Christ first & then of us , and what comes from us in him . We may bouldly pray as Psal. 20. 3. Lord remember all our offerings and accept all our sacrifices . The blessed Apostle Saint Paul doth will us , to offer up our selves a holy and acceptable Sacrifice to God , when we are once in Christ. In the Old Testament we have divers manifestations of this acceptation . He accepted the Sacrifice of Abel ( as it is thought ) by fire from Heaven ; and so Eliahs sacrifice , and Salomons by fire . So in the New Testament , he shewed his acceptation of the Disciples meeting together , by a mighty wind and then filling them with the Holy Ghost . But now the declaration of the acceptation of our Persons , Graces , and Sacrifice , that we offer to him , is most in peace of conscience and joy in the Holy Ghost , and from a holy fire of love kindled by the spirit whereby our sacrifices are burned . In the incense of prayer how many sweet spices are burned together by this fire of faith working by love , as humility , and patience in submitting to Gods will , hope of a gratious answer , holinesse , love to others , &c. If so be , that God accepts the performances and Graces ( especially the Prayers of his Children ) Let it be an Argument to incourage us , to bee much in all holy duties . It would dead the heart of any man , to performe service , where it should not be accepted , and the eye turned aside , not vouchsafing a gratious looke upon it ; this would be a killing of all comfortable endeavours . But when all that is good is accepted , and what is amisse is pardoned , when a broken desire , a cup of cold water shall not goe unrespected nay unrewarded , what can we desire more ? It is infidelity which is dishonorable to God and uncomfortable to our selves that makes us so barren and cold in duties . Onely let our care be to approve our hearts unto Christ. When our hearts are right , wee cannot , but thinke comfortably of Christ. Those that have offended some great Persons , are afraid ▪ when they heare from them , because they thinke , they are in a state displeasing to them ; So a soule , that is under the guilt of any sinne , is so farre from thinking that God accepts of it , that it lookes to heare nothing from him , but some message of anger , and displeasure . But one that preserves acquaintance , due distance , and respect to a great person , heares from him with comfort before he breakes open a letter , or sees any thing , he supposes it comes from a friend , one that loves him . So as we would desire to heare nothing but good newes from Heaven , and acceptation of all that we doe , let us be carefull to preserve our selves in a good estate , or else our soules will tremble upon any discovery of Gods wrath . The guilty conscience argues , what can God shew to me , being such a wretch . The heart of such an one cannot but misgive , as where peace is made it will speake comfort . It is said of Daniel , that he was a man of Gods desires ; and of Saint Iohn , that Christ so loved him , that he leaned on his breast . Every one cannot bee a Daniel , nor one that leanes on Christs bosome , there are degrees of favour , and love : but there is no child of God , but he is beloved and accepted of him in some degree , but something of this before in the former Chapter . I have gathered my Myrrh with my Spice ; I have eaten my honey-combe with my honey , &c. That is , I have taken Contentment in thy Graces together with acceptation , there is a delight , and God not onely accepts , but he delights in ●he Graces of his Children . All my delight ( saith David ) is in those that are excellent , but this is not all , Christ comes with an inlargement of what hee findes . Christ comes , and comes not empty ; whensoever he comes , but with abundance of Grace . If Saint Paul ( who was but Christs instrument ) could tell the Romanes , I hope to come to you in abundance of Grace and comfort , because he was a blessed instrument to convey good from Christ to the people of God , as a Conduit-pipe ? How much more shall Christ himselfe , where he is present , come with Graces and comfort ? Those that have communion with Christ therefore , have a comfortable communion , being sure to have it inlarge● , for To him that hath shall be given . It is not onely true of his last comming ( when hee shall come to judge the quicke and the dead ) I come , and my reward is with me ; but also of all his intermediate commings , that are betweene , when he comes to the soule , he comes not onely to accept what is there , but still with his reward with him , the increase of Grace , to recompence all that is good with the increase thereof . This made his presence so desired in the Gospell with those that had gracious hearts ; They knew all was the better for Christ , the company the better , for he never left any house , or table where he was , but there was an increase of comfort , and of Grace . And as it was in his Personall , so it is in his Spirituall presence , he never comes ▪ but he increases Grace and Comfort . Therefore , let us be stirred up to have communion with Christ ( by this motive ) that thus w●e shal have an increase of a further measure of grace . Let us labour to be such , as Christ may delight in , for our Graces are Honey and Spices to him , and where he tasts sweetnesse , he will bring more with him . To him that overcommeth , he promiseth the hidden Mannah ; they had Mannah before , but he meanes they shall have more abundant communion with me , who am the hidden Mannah . There is abundance in him to be had , as the soule is capable of abundance . Therefore we may most fruitfully and comfortably be conversant in holy exercises , and communion with Christ , because our soules are fit to be inlarged more and more , till they have their fullnesse in heaven , and still there is more Grace and Comfort to be had in Christ , the more we have to deale with him . But to come to shew what is meant by Honey and Wine , &c. not to take uncertaine grounds from these words , but that which may be a foundation for us to build comfort and instruction on ; we will not shew in particular what is meant by Wine and Honey , for that is not intended by the Holy Ghost ; but shew in generall how acceptable the Graces of the Spirit of Christ are to him , that they feed him , and delight him , as hony and hony doe us , because in the covenant of grace , he filleth us by his Spirit of grace , to have comfort in us as we have in him . For , except there be a mutuall joy in one another , there is not communion . Therefore Christ furnisheth his Church with so much Grace , as is necessary for a state of absence heere , that may fit her for communion with him for ever in heaven . As Isaack sent Rebe●●ah before the marriage Iewells , and ornaments to weare , that she might be more lovely when they met . So our blessed Saviour he sends to his Spouse from heaven , Iewells , and ornaments ( that is ) Graces wherewith adorned , he may delight in her more and more till the mariage be fulfilled . Therefore in this Booke , the Church is brought in delighting in Christ , and he in the Church . Thy love ( saith the Church to him ) is sweeter then wine . Christ saith to the Church againe , Thy love is sweeter then wine . Whatsoever Christ saith to the Church , the Church saith backe againe to Christ , and he backe againe to the Church ; so there is a mutuall contentment , and joy one in another . Eate O friends , Drinke , &c. Heere is an Invitation ; when he comes stored with more Grace , and comfort , he stirs them up ; both the Church , others , and all that beare good will to his People that they would delight in the Graces , and comforts of his Church . Whence observe , That We ought to rejoyce in the Comforts and Graces of others , ●nd of our selves . He stirreth up the Church heere as well as others , for he speakes to all , both to the Church , and the friends of it , he had need to stirre her up to injoy the comfort of her owne Grace ; for They are two distinct benefits , to have Grace ; and to know that wee have it , though one spirit worke both . The spirit workes Grace , and shewes us the things that God hath given us , yet sometimes it doth the one , and not the other . In the time of desertion , and of Temptation we have Grace , but we know it not ; right to comfort , but we feele it not . There is no comfort of a secret unknowne treasure : but so it is with the Church , she doth not alwaies take notice of her owne Graces , and the right she hath to Comfort . We have need to have Christs spirit to helpe us to know what good is in us . And indeed a Christian should not onely examine his heart for the evill that is in him , to be humbled , but what good there is , that he may joy and be thankfull . And since Christ accepts the very first fruits , the earnest , and delights in them , we should know what hee delights in , that we may go boldly to him , considering , that it is not of our selves , but of Christ , whatsoever is gratiously good . Therefore wee ought to know our owne Graces , for Christ , when he will have us comfortable indeed , will discover to us what Cause we have to rejoyce , and shew us , what is the worke of his owne Spirit , and our right to all comfort . And so , for others , we should not onely joy in our selves , and in our owne Condition , and Lot , but also in the happy condition of every good Christian. There is joy in heaven at the conversion of one sinner . God the Father joyes to have a new So●ne . God the Sonne to see the fruit of his owne Redemption , that one is pulled out of the state of damnation . And God the Holy Ghost , that he hath a new Temple to dwell in . The Angels , that they have a new charge to looke to , that they had not before , to joyne with them to praise God , so there is joy in heaven , the Father , Sonne , and Holy Ghost with the Angels joy at it : And all True hearted Christians joy in the graces one of another . For God , Christ , and the Holy Ghost have glory by it , and the Church hath 2 comfort by the increase of a Saint . The prayer of a Christian adds new strength to the Church : what a happy condition is it when Gods glory , the Churches comfort and strength , and our owne joy meet together ? So that we should all take notice of the Grace of God in others . We ought to take notice of the workes of God in creation and providence ; when we see plants , starres , and such like , or else we dishonour God. What then should we doe for his gifts and Graces in his children , that are above these in dignity , should we not take notice of what is gratiously good , and praise-God for it ? Thus they did for Pauls conversion , They glorified God ; for when they saw , that Paul of a Woolfe , was become not only a sheep , but a Shepheard and leader of Gods flocke , they glorified God. So the beleeving Iewes , when the Gentiles were converted they glorified God , that he had taken the Gentiles to be his Garden , and People . When Paul and others had planted the Gospell , and God gave the increase , the godly Iewes rejoyced at that good . So we that are Gentiles should rejoyce , to heare of the conversion of the Iewes , and pray for it , for , then there will be a generall joy when that is . Want of joy shewes want of grace . There is not a surer Character of a Satanicall , and Cainish disposition , then to looke on the Graces of Gods children with a malignant eye : as Caine , who hated his Brother , because his workes were better then his . Those that deprave the Graces of God in others , and cloud them with disgraces , that they may not shine , and will not have the sweet ointment of their good names to spread , but cast dead flies into it , shew that they are of his disposition that is the accuser of the Brethren , it is a signe of the child of the divel , all that have Grace in them , are of Christs and of the Angels disposition , They joy at the Conversion , and growth of any Christians : Here such as they are stiled friends and Beloved , and indeed none but friends and beloved can love as Christ loves , and delight as Christ delights . THE THIRD SERMON . CANT . V. 1 , 2. I am come into my Garden , my Sister , my Spouse : I have gathered my Myrre with my Spice , I have eaten my hony-combe with my honey , I have drunk my wine with my milke : eate O friends , drinke , yea , drinke abundantly , O Beloved ! I sleepe , but my heart waketh , &c. IT hath beene shewed how Christ and the Church were feasting together . Shee entreated his company to come into his Garden and eat his pleasant fruits : He according to her desire , was come , and not onely feasted on the Churches provision , but also brought more with him . Christ taking walks in his Garden ( that is , his Church , and every particular soule , which is as a sweet Paradise for him to delight in ) is much refreshed : and in wi●nesse of acceptance brings increase . What greater incouragement can we wish , then that we being by nature as the earth , since the fall accursed ; should be the soile of Christs delight , planted and watered by him , and that what we yeeld , should be so well taken of him . We are under so gracious a covenant , that all our services are accepted : not onely our hony , but hony-combe , not onely our wine , but our milke , our weake services as well as our strong : because the spirit which we have from him sweetneth all . As in Nature there is one common influence from heaven , but yet variety of flowers , Violets , Roses , Gill●flowers , Spices , all sweet in their severall kind with a different kind of sweetnesse : so all graces have their beginning from the common influence of Christs spirit , though they differ one from another , and are all accepted of the Father of lights from whence they come . Christ wonders at his owne grace , O woman great is thy faith , and Cant. 3. 6. Who is this that commeth out of the wildernesse like pillars of smoake , perfumed with myrrh and frankincense , with all powders of the Merchant ? Let not the weakest of all others be discouraged ; Christ lookes not to what he brings so much as out of what store ; that which is least in quantity , may be most in proportion , as the Widowes mite was more in acceptance then richer offerings . A paire of turtle doves was accepted in the Law , and those that brought but goats haire to the building of the Tabernacle . The particulars here specified that Christ took delight in , and inviteth others to a further degree of delight in , are Myrrhe and Spice , hony and hony-combe , milke Which shew , 1. The Sweetnesse 2. The variety 3. The use of grace and Spirituall cōfort . Myrrhe and Spices , I refresh the spirits , and 2 preserve from putrefaction : which are therefore used in embalming . If the soule be not embalmed with grace , it is a noisome carrion soule , and as it is in it selfe , so whatsoever commeth from it is abominable . Milke and hony nourish and strengthen , and Wine increaseth spirits ; and thereupon incourageth , and allayeth sorrow and cares . Give wine to him that is ready to die . The sence of the love of Christ is sweeter then wine , it banisheth feares and sorrow and care . From this mutuall delight betweene Christ and his Spouse we observe next that , There is a mutuall feasting betwixt Christ and his Church , The Church bringeth what she hath of his Spirit , and Christ comes with more plenty . For there being so neere a covenant betweene him and us , we are by his grace to performe all offices on our part , we invite him , and he inviteth us . There is not the meanest Christian in whom there is not somewhat to welcome Christ withall , but Christs sends his provision before , and comes ( as we say ) to his owne cost ; he sends a spirit of faith , a spirit of love , a spirit of obedience . Some are content to invite others but are loth to goe to others , as if it were against state : they would have wherewith to entertaine Christ , but are unwilling to be beholding to Christ. 2. Some are content to have benefit by Christ , as his righteousnesse to cover them , &c. but they desire not grace to entertaine Christ : but a heart truly gracious desireth both to delight in Christ , and that Christ may delight in it ; it desireth grace together with mercy , holinesse with happinesse . Christ could not delight in his love to us , if we by his grace had not a love planted in our hearts to him . But to come to speake of this Feast . We see it pleaseth Christ to vaile heavenly matters with comparisons fetcht from earthly things that so he may enter into our soules the better by our sences . Christ maketh us a feast , a marriage feast , a marriage feast with the Kings sonne , of all feasts the most magnificent . A feast first in regard of the choise rarities we have in Christ. We have the best and the best of the best . Fat things and the marrow of fatnesse , wine , and wine on the lees , refined that preserveth the strength . The comfor●s wee have from Christ , are the best comforts , the peace , the best peace , the priviledges the highest priviledges . His flesh crucified for us , to satisfie divine justice , is meate indeed , his blood shed for us , is drinke indeed , that is the best , the only meate and drinke to refresh our soules : because these feed our soules , and that to eternall life . The love of God the Father in giving Christs to death , and Christs love in giving himselfe together with full contentment to divine justice : this gift it is that the soule especially feeds on , what could Christ give better then himselfe to feed on , he thought nothing els worthy for the soule to feed on , and this it daily feeds on , as daily guilt riseth from the breakings out of the remainder of corruption . Other dainties are from this , from hence we have the Spirit , and graces of the Spirit . If he giveth himselfe will he not give all things with himselfe ? As Christ maketh a feast of choise things for his elect and choise Spouse , so there is variety as in a feast . Christ is made to us of God , Wisedome , Righteousnesse , Sanctification , and Redemption , that we should not be too much cast downe with thought of our owne folly , guilt , unholinesse and misery . There is that in Christ which answereth to all our wants , and an all sufficiency for all degrees of happinesse . Therefore he hath termes from whatsoever is glorious , and comfortable in heaven and earth . Christ is all marrow all sweetnes ; all the severall graces , and comforts we have , and the severall promises whereby they are made over and conveyed unto us , are but Christ dished out in severall manners , as the need of every Christian shall require . Christ himselfe is the Occan , issuing into severall streames , to refresh the city of God. We can be in no condition , but we have a promise to feed on , and all promises are yea and Amen made to us in Christ and performed to us for Christ. Therefore as we have in Christ a feast for variety , so for sufficiency of all good . No man goeth hungry from a feast . It was never heard for any to famish at a feast . In Christ there is not onely abundance , but redundance , a diffusive and a spreading goodnesse . As in breasts to give milke , in clouds to drop downe showers , in the sun to send forth beames : as Christ is full of grace and truth , so he fully dischargeth all his offices . There is an overflowing of all that is good for our good . He that could multiply bread for the body , he can multiply grace for our soule . If he giveth life , he giveth it in abundance . If he giveth water of life , he giveth rivers , not small streames . If he giveth peace and joy , he giveth it in abundance , his scope is to fill up our joy to the full . As he is able , so is he willing to doe for us farre more abundantly then we are able to thinke or speake . Where Christ is present he bringeth plenty with him . If wine be wanting at the first , he will rather turne water into wine , then there should be a faile . In a feast there is variety of friendly company : so heere friends are stirred up to refresh themselves with us . We have the blessed Trinity , the Angells and all our fellow members in Christ to come with us . There is no envie in spirituall things , wherein whatsoever the one hath the other hath not the lesse . In a feast because it is intended for rejoycing there is musicke , and what musicke like to the sweete harmony betweene God reconciled in Christ and the soule , and betweene the soule and it selfe in inward peace and joy of the Holy Ghost , shedding the love of Christ in the soule . We doe not onely joy but glory under hope of glory , and in afflictions , and in God now as ours , in whom now by Christ we have an interest . When we come sorrowfull to this feast , we depart chearfull . This as Davids harpe stills all passions and distempers of spirit . The founder and master of the feast is Christ himselfe , and withall is both guest and and banquet and all . All graces and comforts are the fruits of his Spirit , and he alone that infused the soule , can satisfie the soule , he that is above the conscience can onely quiet the conscience , he is that wisdome that sends forth maides , his Ministers to invite to his feast . It is he that cheereth up his guests as here . Those that invited others brought oin●ment and powred it out upon them , to shew their welcome , and to cheere them up : as may appeare by our Saviours speech to the Pharisee that invited him . So we have from Christ both the oyle of grace and oyle of gladnesse , he creates the fruits of the lips to be peace , speaking that peace and joy to the heart that others do to the eare . He raiseth Pastors according to his owne heart , to feed his sheepe . The vessels wherein Christ conveyeth his dainties are , the ministery of the Word and Sacraments , by the Word and Sacraments we come to enjoy Christ , and his comforts and graces , and by this feast of grace we come at length to the feast of feasts , that feast of glory , when we shall be satisfied with the image of God , and enjoy fullnesse of pleasures for ●vermore , and which adds to the fullnesse we shall fully know that it shall be a never interrupted joy . We see then that we cannot please Christ better then in shewing our selves welcome by cheerefull taking part of his rich provision It is an honour to his bounty to fall too , and it is the temper of spirit that a Christian aimes at , to rejoyce alwaies in the Lord , and that from injoying our priviledges in him . We are not bidden to mourne alwaies , but to rejoyce alwaies , and that upon good advisement , rejoyce and I say againe ( saith Saint Paul ) rejoyce . Indeed we have causes of mourning , but it is that the seed of joy should be sowne in mourning , and we can never be in so forlorne a condition , wherein if we understand Christ and our selves we have not cause of joy . In me ( saith Christ ) yee shall have peace . The world will feed us with bread of affliction . If the world can helpe it we shall have sorrow enough , and Christ knowes that well enough , and stirres us up to a cheerefull feeding on that he hath procured for us . He hath both will and skill and power and authority to feed us to everlasting life ; for the Father sent him forth and sealed him to that purpose . All the springs of our joy are from him . Our duty is to accept of Christs inviting of us , what will we doe for him if we will not feast with him , we will not suffer with him , if we will not feast with him , we will not suffer with him , if we will not joy with him and in him . Happy are they that come , though compelled by crosses and other sharp waies . If we rudely and churlishly refuse his feast heere , we are like never to taste of his feast hereafter . Nothing provokes so deepely as kindnesse despised . It was the cause of the Iewes rejection . How shall we escape , not if we persecute , but if we doe but neglect so great salvation . That which we should labour to bring with us , is a taste of these dainties , & an appetite to them . The soule hath a taste of its owne , and as all creatures that have life , have a tast to relish and distinguish of that which is good for them , from that which is offensive : so wheresoever spirituall life is , there is likewise a taste sutable to the sweet relish that is in spirituall things . God should loose the glory of many excellent creatures , if there were not severall sences to discerne of severall goodnesse in them : so if there were not a taste in the soule we could never delight in God , and his rich goodnesse in Christ. Tast is the most necessary sence for the preservation of the creature , because there is nearest application in taste , and that we should not be deceived in taste , we heare , see and smell before , and if these sences give a good report of the object , then we taste of it and digest it and turne it into fit nourishment : so the spirit of man after judgement of the fitnesse of what is presented , tasts of it , delights in it , and is nourished by it . Ther● is an attractive drawing power in the soule whereby every member sucks that out of the food that is convenient for it : so the soule drawes out what is well digested by judgement , and makes it its owne for severall uses . The chiefe thing that Christ requireth is a good stomacke to these dainties . The meanes to procure an appetite . We are first to be sensible of spirituall wants and misery . The Passeover Lamb was eaten with sower herbes : so Christ crucified relisheth best to a soule affected with bitternesse of sin : whilst men are rich in their owne conceipt , they goe empty away ; the duties and performances they trust too , are but husks , windy empty chaffe ; swelling is not kinde nourishment . That which hinders the sharpnesse of the stomacke are , could defluxions , that dull and flat the edge of it . So upon plodding upon the world , cold distillations drop upon the soule , and take away the savour and desire of heavenly things . These things fill not . There is both a vanity of emptinesse , and a vanity of short continuance in them . Why should we lay out our money , spend our time , our wits , our endeavour so much about them ; this makes so many starvelings in Religion . Besides there be other noysome affections to be purged , as 1 Pet. 2. 1. which breed a distaste and disaffection to spirituall things ; as malice and guile , &c. How can Christ be sweete to that soule unto which revenge is sweete . Exercise quickens appetite . Those that ex●ercise themselves unto godlinesse , see a need of spirituall strength to maintaine dutie . A dull formalist keepes his round , and is many yeares after where he was before , sees no need of further growth or strength . A Christian life managed as it should be indeed , as it hath much going out , so it must have much comming in , it will not els be kept up . Those that have a journey to goe will refresh themselves for afterward , least they faint by the way . Company likewise of such as labour for that blessed food that endureth to life eternull provoketh to fall too as the rest doe , especially if they be equall or goe beyond us in parts : for we will reason with our selves , have not I as much need as they , if these things be good for them then they are good for me ? Thus Saint Paul foretelleth that the example of the Gentiles should provoke the Iewes to come in , and taste of the Banquet Christ hath provided for both . Especially this should stirre us up earnestly to take our part in that Christ hath provided ; because we know not how soone the table may be taken away : when men see the dishes in removing , though before they have discoursed away much time of their supper , yet then they will fall fresh to it . We know not how long wisdome will be inviting of us , it will be our wisdome to take our time , least we put off so long , as wisedome her selfe laughs at our destruction , and a famine be sent , of all famines the most miserable ; a famine of the Word , and then we may pine away eternally without comfort . Christ will not alwaies stand inviting of us , if we will none of his cheere , others will , and shall , when we shall starve . Let this draw us on that we see heere Christs hearty and free wellcome , the gracious looke that we are like to have from him . He counts it an honour since he hath made such rich provision , for us to take part , and for our part shew our unwillingnesse , that such free kindnesse should be refused . We cannot honour his bounty more then to feed liberally of that he liberally sets before us . We are glad to perceive our friends upon invitation to thinke themselves wellcome . Let us open our mouth wide since Christ is so ready to fill it , we are not streightned in his love but in our owne hearts . The widdowes oyle failed not till her vessels failed . We are bidden to delight in the Lord , and in whom should we delight , but where all fullnesse is to be had to delight in ? Our spirits are not so large as those blessed comforts are which we are called to the injoyment of . If the capacity of our soules were a thousand times larger , yet there is so large a sea of comfort in Christ , as they are not able to comprehend it , a taste of these good things breed joy unspeakable , and peace that passeth understanding ; what will the fullnesse doe ? This taste we feele in the ordinances will bring us to that fullnesse hereafter . O let us keepe our appetites for these things which are so delightfull , so sutable to the soule . How great is that goodnesse which he both layes up for hereafter , and layes out for his , even here in this life . In some ages of the Church the feasts that Christ hath made have beene more solemne and sumptuous then in other , thereafter as Christ hath been more or lesse cleerely and generally manifested . At Christs first comming there was a greater feast then before : because the riches of Gods love in Christ were then layd open , and the pale of the Church was i●larged by the comming in of the Gentiles : so will there be a royall feast , when the Iewes shall be converted . Blessed then shall those be that shall be called to the supper of the Lamb. Suppers are in the end of the day , and this supper shall be furnisht towards the end of the world . But then will be the true magnificent supper , when all that belong to Gods election shall meet together , and feed upon that heavenly Manna for ever : then there will be nothing but marrow it selfe , and wine without all dregs ; in all our contentments heere there is some mixture of the contrary ; then nothing but pure quintessence . In the meane time he lets fall some Manna in this our wildernesse , he lets us relish that now ; it will not putrifie as the other Manna did , but indure and make us endure for ever . It s the true bread of life . Marke how Christ drawes his Spouse on to drinke , and drinke abundantly : there is no danger of taking too much : where the spring is infinite , we can never draw these wells drie , never sucke these breasts of consolation too much , and the more strong and cheerefull we are , the better service we shall performe , and the more accepted : delight is as sugar , sweete in it selfe , and it sweetens all things els . The joy of the Lord is our strength . Duties come of more gracefully , and religion is made more lovely in the eyes of all , when it comes forth in strength and cheerefullnesse , Christ house-keeping is credited hereby . In our Fathers house is plenty enough . When the Martyrs had drunke largely of this wine , it made them forget friends , riches , honours , life it selfe : the joy stirred up by it , carried them through all torments . If any be hindered by conceipt of unworthinesse , if affected deepely with it , let them consider what kinde of men were compelled to the banquet , the blinde , the lame . See a lively picture of Gods mercy in the example of the Prodigall , he feares sharp chiding , and the Father provides a rich banquet , he goeth to his Father , but the Father runs to meete him . Did Christ ever turne back any that came unto him , if they came out of a true sence of their wants ? Eate O friends . Christ out of the largenesse of his affections multiplieth new titles and compellations [ Beloved and friends ] Christ provides a banquet , and invites his friends not his enemies . Those good things that neither eye hath seene , nor care hath heard , that are above our conceipt to apprehend , these are provided for those that love him , not that hate him : he mingles an other cup for them , a cup of wrath , and they are to drinke up the very dregs of it . Friendship is the sweetnesse , intimatenesse and strength of love . In our friends our love dwells and rests it selfe . Conjugall friendship is the sweetest friendship . All the kinds and degrees of friendship meete in Christ towards his Spouse : it is the friendship of a husband , of a brother , and if there be any relation in the world wherein friendship is , all is too little to expresse the love of Christ. In friendship there is mutuall consent , an union of judgement and affections , there is a mutuall sympathy in the good and ill one of another , as if there were one soule in two bodies : there be mutuall friends and mutuall enemies . Doe I not hate them ( saith David ) that hate thee . There is mutuall love of one another for their owne sakes ; in flattery men love themselves most ; in semblance love others but all is in reflection to themselves . There is liberty which is the life of friendship , there is a free intercourse betweene friends , a free opening of secrets : so heere Christ openeth his secrets to us , and we to him , we acquaint him with the most hidden thoughts of our hearts , and we lay open all our cares and desires before him : thus Abraham was called Gods friend , and the Disciples Christs friends . It is the office of the Spirit to reveale the secrets of Christ heart to us , concerning our owne salvation ; he doth not reveale himselfe to the world . In friendship there is mutuall solace and comfort one in another . Christ delighteth himselfe in his love to his Church , and his Church delighteth her selfe in her love to Christ. Christs delight was to be with the sonnes of men , and ours is to be with him . In friendship there is a mutuall honour and respect one of another ; but here is some difference in this friendship , for though Christ calls us friends , and therein in some sort brings himselfe downe to us , yet we must remember that this is a friendship of unequalls : Christs honouring of us is his putting honour upon us : our honouring of him , is the giving him the honour due to his name . This friendship must be maintained by due respect on our parts . As he is our friend , so he is our King , and knowes how to correct us if we forget our distance . If he heere seeme to use us hardly , it is that he may use us the more kindly after : he suffers much for us , therefore we may well allow him the liberty of seasonable correcting of us . He that inspireth friendship into others , will undoubtedly keepe the lawes of friendship himselfe , will count our enemies his enemies . The enemies of the Church shall one day know that the Church is not friendlesse . And as his friendship is sweet , so constant in all conditions ; he useth not his friends as we do flowers , regard them onely when they are fresh : but he breeds that in us , that may make us such as he may still delight in us ; if other friends faile ( as friends may faile ) yet this friend will never faile us : if we be not ashamed of him , he will never be ashamed of us . How comfortable would our life be , if we could draw out the comfort that this title of friend affordeth : It is a comfortable , a fruitfull , an eternall friendship . I sleepe , but my heart waketh . Here the Church expresseth a changeable passage of her spirituall condition after she had recovered her selfe out of a former desertion ; expressed in the beginning of the third Chapter and enjoyed a comfortable intercourse with Christ ; now she falleth into a deeper desertion and temptation , from the remainder of corruption getting strength . The Church now falleth asleepe , then was awake in the night and sought her beloved , here is no present awaking , no seeking , there no misusage by the watchmen as here , there she findeth him more speedily , here she fals sick with love before Christ discovereth himself . Before we come to the words , observe in generall , That the state of the Church and every Christian is subject to spirituall alternations . The Church is alwaies beloved , a spouse , a friend ; but in this one state there falleth out variety of changes . No creature subject to so many changes as man ; from a state of innocency he fell into a state of corruption , from that he by grace is restored to a state of grace , and from grace to glory , where his condition shall be as Christs now is , and as heaven the place is , altogether unchangeable . And in that state of grace how many intercourses be there , the foundation of Gods love to us , and grace in us alwaies remaining the same , once beloved , for ever beloved . We see here after a feast the Church falleth asleepe , see it in Abraham , sometimes strong in faith , sometimes fearefull . David sometimes standing , sometimes falling , sometimes recovering himselfe and standing faster , sometimes triumphing , the Lord is the light of my countenance , whom shall I feare ; sometimes againe , I shall one day fall by the hands of Saul , in the very same Psalme he begins with Rebuke me not in thy wrath , and ends with Away ye wicked . Elias , though zealous , yet after flies for his life . So Iob , Peter , somtimes resolute and valiant , otherwhile sinks for feare . The ground is by reason of variety of outward occurrences working upon the diversity of principles in us nature and grace , both nature and grace are alwaies active in us in some degree , when corruption gets strength , then we find a sicke state creeping upon us , and lose our former frame . It 's with the soule as with the body , in a certaine period of time it gathereth ill humours which breake out into aguish distempers at length : so the reliques of a spirituall disease not carried away , will ripen and gather to a head . This should teach us when we are well to study to keepe an even course , and to watch over the first stirrings : and likewise if we see some unevennesse in our wayes , not to censure our selves or others over harshly . Exact evennesse is to be striven after here , but to be enjoyed in another world . 2. We see by comparing the state of the Church here with the state of it in the third Chapter , that where corruption is not thorowly purged , and a carefull watch kept over the soule , there after a recovery will follow a more dangerous distemper , corruption will not onely strive for life , but for rule . If there had beene a thorow reformation in the Church after her former trouble , and a thorow closing with Christ , she would not thus have fallen into a more dangerous condition . We see David in his later times fals to numbring of the people ; and Samson after he had done great services for the Church , at length shamefully betrayes his strength ; and he that had ruled others , submits to be ruled by a base strumpet . Ionas for not thorough repenting for his running from his calling , falls after to quarrell with God himselfe . It is the best therefore to deale thorowly with our hearts , els fl●sh unsubdued will owe us a greater shame , and we shall dishonour our owne beginnings . Yet this is the comfort , that this will occasion deeper humility ; and hatred of sin in those that are Gods , and a faster cleaving to God than ever before , as we see in the Church here : afterwards grace will have the better at last . 3. We may observe the ingenuity of the Church in laying open her owne state . It is the disposition of Gods people to be ingenuous in opening their state to God , as in David , Nehemiah , Ezra , &c. The reason is thus . 1. By a free and full confession we give God the honour of his wisdome in knowing of our owne condition secret and open , we give him the honour of mercy that will not take advantage against us , the honour of power and authority over us , if he should shew his strength against us . We yeeld unto him the glory of all his chiefe prerogatives , whereupon Ioshua mooveth Achan to a free confession , My sonne , give glory to God. 2. We shame Satan , who first takes away shame of sinning , and then takes away shame for sinne , he tempts us not to be ashamed to do that we are ashamed to confesse ; so we by silence keepe Satans counsell against our owne soules . If we accuse our selves , we put him out of office , who is the accuser of the brethren . 3. We prevent likewise malicious imputations from the world , Austin answered roundly and well when he was upbraided with the sinnes of his former age : what , thou ( saith he ) findest fault with , I have condemned in my selfe before . 4. This ingenuous dealing easeth the soule , giving vent to the griefe of it : whiles the arrowes head stickes in the wound , it will not heale : Sin unconfessed is like a broken peece of rusty iron in the body , it must be gotten out , els it will by rankling and festring cause more danger . It is like poyson in the stomach , if it be not presently cast up , it will infect the whole body . Is it not better to take shame to our selves now , than to be shamed hereafter before Angels , Divels and Men ? How carefull is God of us , by this private way to prevent future shame ? 5. This faithfull dealing with our selves is oft a meanes of present delivery out of any trouble . David in the 32 Psalme 4. was in a great distemper both of body and spirit ; his moysture was turned into the drought of summer . It is thought he made this Psalme betweene the time of his sinne and his pardon . What course taketh he ? I said ( saith he ) that is , I resolved to confesse my sinne , and thou forgavest the iniquity of my sinne . Upon a free and full , a faithfull , and ingenuous confession , without all guile of spirit , he found ease presently both in soule and body . The cause of Gods severe dealing with us is that we should deale severely with our selves , the best triall of Religion in us is by those actions whereby we reflect on our selves by judging and condemning of our selves : for this argueth a spirit without guile . Sin and shifting came into the world together . The subtilty of proud nature , especially in eminency , is such , that sinnes may passe for vertues ; because sinne and Satan are alike in this , they cannot indure to appeare in their owne colour and habit ; and so those that oppose it shall be accounted opposers of good . This guile of spirit hath no blessednesse belonging to it , take heed of it . 4. Marke further one signe of a gracious soule , to be abased for lesser defects , sleepinesse and indisposition to good . One would thinke drowsinesse were no such great matter ; O but the Church had such sweet acquaintance with Christ , that every little indisposition that hindered any degree of communion was grievous to her . You shall have a Iudas , a Saul , an enormious offender confesse great falls that gripe his conscience ; all shall be cast up , that the conscience being disburdened may feele a little ease : but how few have you humbled for dulnesse of spirit , want of love , of zeale , and cheerfulnesse in duty : This accompanied with strife against it , argues a good spirit indeed . A carnall man is not more humbled for grosse sinnes , than a gracious Christian for wants in good actions , when it is not with him as it hath been , and as he would . The reason is , where there is a cleare and heavenly light , there lesser mo●es are discernable : and spirituall life is sensible of any obstruction and hinderance . This goeth in the world for unnecessary nicety : the world straineth not at these gnats : But those , upon whose hearts the Sun of righteousnesse hath shined , have both a cleare sight and a tender heart . To come to the words ; [ I sleep ] The Church fetcheth a comparison from the body to expresse the state of the soule . It is one use of our body to helpe us in spirituall expressions . Whilst the soule dwelleth in the body , it dependeth much in the conceiving of things upon the phantasie , and the phantasie upon the senses . We come to conceive of spirituall sleep by sleep of the body , which we are well enough acquainted with . The Church , as she consists of a double principle , flesh and spirit mingled together in all parts , as darknesse and light in the twilight and dawning of the day , so here she expresseth her condition in regard of either part , so farre as she was carnall , she slept , so farre as she was spirituall , she was awake . In this mixt condition the flesh for the present prevailed , yet so as the spirit had its working , she slept , but her heart waked . The words containe a confession , I sleep , and a correction , but my heart waketh . She hath a double aspect , one to the ill , her sleeping : the other to her good , her heart in some degree awaked . The Spirit of God is a discerning spirit , it discovereth what is flesh and what is spirit . So that we must not conceive this sleep to be that dead sleep all men are in by nature , nor to be that judiciall sleepe , that spirit of slumber which is a further degree of that naturall sleep to which God giveth up some as a seale of their desperate condition , but here is meant that sleepe that ariseth out of the remainder of corruption unsubdued , and now is here in the Church prevailing over the better part . Flesh and Spirit have both their intercourse in us as Moses and Amalek had , unlesse we stand upon our guard , the flesh will get the upper ground , as we see here . The best are no further safe than they are watchfull . For the cleare understanding of this observe some correspondency in the resemblance , wherein too much curiosity is lothsome and postill-like , and calleth the mind too much from the kernell to the shell . Bodily and spirituall sleepe resemble each the other in the causes , in the effects , and in the dangerous issue . The sleepe of the body commeth from the obstruction and binding up of the senses by vapours which arise out of the stomacke : So there be spirituall fumes of worldly cares and desires that obstruct the senses of the soule : therefore our blessed Saviour counts it a spirituall surfetting , when the soule is oppressed with care about the world ; lusts bring the soule a bed : Prosperity is a strong vapour , if it overcome not the braine , yet it weakeneth it , as strong waters do . See it in Salomon himselfe . The Disciples fell asleepe in the garden when they were oppressed with heavinesse and sorrow , which passions will have the like effect upon the soule . Sleep ariseth oft from wearinesse , and want of spirit , so there is a spirituall wearinesse arising from discouragements and too much expence of the strength of the soule upon other matters , upon impertinencies that concerne not the best state of the soule . Some are brought asleepe by musicke , so many by flattering inticements and insinuations of others joyning with their owne flattering deceiptfull heart , are cast into a spirituall sleepe . Sleepe ariseth from want of exercise , when there is a cessation from spirituall exercise about the proper object of it , there followeth a spirituall sleepe . Exercise keeps waking . Sleepe ariseth oft from cold diseases , as Lethargies ; from cold grosse humours ; cold , earthly , grosse affections about the things here below , benumne the soule , and bring it into a heavy , drowsie , sleepy temper . Sometimes sleepe is caused by some kind of poyson , especially the poyson of Aspes which kils in sleeping ; and do not sinfull delights do the like to the soule : insensible evils are the most dangerous evils . Otherwhile slothfull yawning company dispose to sleepe , there is no more ordinary cause of spirituall sleepe , than conversing with spirituall sluggards , that count it a high point of wisdome not to be forward in religion . These formall proud persons , as they are cold themselves , so they labour to cast water upon the heat of others . Nay those that are otherwise good , if declining in their first love , will incline others to a fellowship in the fame secure temper , least they should be upbraided by the vigilancy of others . They are alike in the effects . Men disposed to be asleep desire to be alone . Those likewise that are disposed to take a spirituall nap , will avoid company , especially of such as would awake them . They will hardly indure rowzing meanes . Men will draw the curtains and shut out light , when they meane to compose themselves to rest . So when men favour themselves in some wayes not allowable , they are afraid to be disquieted by the light ; light both discovereth , awaketh , and stirres up to working : And men when they are loth to do what they know , are loth to know what they should do . They that sleepe in the night . Asa , otherwise a good King , shut up ●he Prophet in prisoa for doing his duty : Much of the anger that men beare against the word laid open to them is because it will not suffer them to sleepe quietly in their sinnes . Such as will suffer them to live quietly in their sinnes ; they are the quiet and honest men . There cannot be a worse signe than when men will not indure wholsome words , it is a signe they are in an ill league with that they should above all wage warre against . In sleepe phantasie ruleth , and dreames in phantasie ; men in sleep dreame of false good , and forget true danger . Many cherish golden dreames , dreame of meat , and when they awake , their soule is empty . Vaine hopes are the dreames of waking men , as vaine dreams are all the waking of sleeping and carnall men , whose life is but a dreame . In sleep there is no exercise of senses or motion : as then men are not sensible of good or ill , they move neither to good or ill : Motion followeth sensiblenesse : what good we are not sensible of , we move not unto : Hence sleep is of kin to death , for the time depriving us of the use of all senses ; and a secure professour in appearance differs little from a dead professour ; both of them are unactive in good ; and what they do they do it without delight , in an uncomly and unacceptable manner , unbeseeming the state of a Christian. It is all one to have no senses , and not to use them ; we may say of men in this sleepy temper , as the Scripture speaks of idols , they have eyes and see not , eares and heare not , &c ▪ So likewise they are alike in danger , in sleep the preciousest thing men carry about them is taken away without resistance : and they are ready to let loose what they held fast before ; were it never so rich a jewel . And it is so in spirituall sleepines ; men suffer the profession of the truth to be wrung from them without much with-standing , and with letting fall their watch , let fall likewise , if not their grace , yet the exercise of their graces , and are in danger to be robbed of all . There is no danger but a man in sleepe is faire for , and exposed unto : Sisera was slaine asleep , and Ishbosheth at noone day , and there is no temptation , no sinne , no judgement , but a secure drowzy Christian is open for ; which is the ground of so oft inforcing watchfulnesse by the Spirit of God in the Scriptures . As spirituall deadnesse of spirit is a cause of other sinne , so likewise it is a punishment of them ; God powreth a spirit of dead sleepe upon men , and closeth up their eyes , till some heavy judgement falleth upon them , and how many carnall men never awake in this world , till they awake in hell ! No wonder therefore that Satan labours to cast men into a dead sleep all that he can , and deludes them with dreames of a false good , that their estate is good , and like so to continue , that to morrow shall be as to day , that no danger is neare , though Gods wrath hangeth over their head , ready to be revealed frō heaven Thus we see how the resemblance holds . Some apply this to Constantines time about three hundred yeares after Christ , when the Church upon peace and plenty grew secure , and suffered Ecclesia●ticall abuses to creepe in . Religion begat plenty , and the daughter devoured the mother . This made the Writers of the Ecclesiasticall Stories to qu●stion , whether the Church hath more hurt by open persecution , or peace , when one Christian unde●mineth , and rageth against another . Humane inventions were so multiplied , that not long after in Augustines time , he complained that the condition of the Iews was more tolerable than theirs , for though the Iews were under burdens , yet they were such as were imposed by God himselfe , and not humane presumptions . But Gerson many hundred yeares after increaseth his complaint . If ( O Augustine ) thou saidst thus in thy time , what wouldest thou have said if thou hadst lived now , when men ( as a toy taketh them in the head ) will multiply burdens ? And he was not afraid to say , that the number of humane constitutions was such , that if they were observed in rigour , the greatest part of the Church would be damned . Thus whilst the husbandmen slept , the envious man Satan slept not , but few his tares . Thus Popery grew up by degrees , till it overspread the Church . Whilst the watchmen that should have kept others awake , fell asleep themselves . And thus we answer the Papists , whē they quarrell with us about the beginning of their errors . They ask of us when such and such an heresie began : we answer , that those that should have observed them , were asleep . Popery is a mystery that crept into the Church by degrees vnder glorious pretences . Their errours had modest beginnings . Worshipping of images arose from reserving the pictures of friends ; and after that were brought into the Church . Invocation of Saints arose from some of the Fathers figurative turning of their speech to some that were dead . Transubstantiation had rise from some transcendent unwary phrases of the Fathers . The Papacy it selfe from some titles of the Romish Church and Bishop . Nothing in Popery so grosse , but had some small beginnings , which being neglected by those that should have watched over the Church , grew at length unsufferable . No wonder if the Papists be cast into a dead sleep , they have drunk too deep of the whores cup. They that worship Images , are ( as the Scripture saith ) like unto them , they have eyes and see not , &c. They cannot discerne of their errours , though they be never so ridiculous and senslesse , as prayer in an unknowne tongue , and such like . And upon this state of the Church let us add this caution . If the best men be so prone to sleep , then we cannot safely at all times build upon their judgement . The Fathers of the Church were not alwaies awake . There be few of them , but in some things we may appeale from themselves sleeping , to themselves waking . The best having some darknesse left in their understandings , and some lusts unsubdued in their affections , may write and speak somtimes out of the worst part and principle that is in them , as well as out of the best , when they keepe not close to the rule . When our adversaries presse us with the authority of Fathers , we appeale to them where they speak advisedly and of purpose . When they were not awaked by heretiques , they speake somtimes unworthily , and give advantages to heretiques that followed . It is the manner of our adversaries to make the unwarrantable practice of the ancienter time a rule of their practice , and the doubtfull opinions of the ancients their owne grand tenets . Wherein in both they deale unsafely for themselves , and injuriously towards us , when we upon grounds in some things dissent , which liberty ( oft when they should not ) they will take to themselves . But howsoever this sleepy condition agreeth to the former times of the Church , yet I wish there were not cause to apply it to our selves , in this latter age of the Church , wherein many of the ancient heresies are revived ; and besides , the evils that accompany long peace , take hold of us , and will prevaile too farre if we do not rowze up our selves . The Church is in the common-wealth , and usually they flowrish and fall together . When there is a sleep of the Church , for the most part there is a sleep of the State. A civill sleep is , when in grounds of danger there is no apprehension of ●anger , and this sleep is a punishment of spirituall sleep , when with Ephraim a State hath gray haires and knoweth it not , when judgements abroad will not awake men . When noise and pinching will not awake , the sleep must needs be deep . The whole world almost is in combustion round about us , and many countries thought themselves as safe a little before their troubles , as we now think our selves . If feare of outward dangers will not awake , then spirituall dangers will not , as being more secret and not obvious to sense . No wonder then if few will believe our report of the fearefull condition of wicked men in the world to come . A man may be startled & awaked with outward dangers that is spi●itually fottish , but he that is carelesse of outward danger , will be regardlesse of what we say in spirituall dangers . The feare of danger may be the greater , when ( as it was amongst the Iewes ) those that should be watchfull themselves , & awake others , instead of awaking rock the cradle , & cry peace , peace , the temple of the Lord , the temple of the Lord , yet we must never forget to be mindfull with thankfulnesse for peace and the Gospell of peace which yet by Gods blessing we enjoy , alwaies suspecting the readinesse of nature to grow secure under the abundance of favours , and so to blesse our selves in that condition . 1. Now we know that sleep is creeping upon us , by comparing our present condition with our former , when we were in a more wakefull frame . When the graces of Gods Spirit were in exercise in us . If we differ from that we were , then all is not well . 2. Compare our selves againe with that state and frame that a Christian should bee in : for sometimes a Christian goes under an uncomfortable condition , all the daies of his life , so that hee is not fit to make himselfe his patterne . The true rule is , that description that is in the word of a waking and living Christian , what should a man be , take him at the best , the varying from that is a sleepie estate ; as for instance , A Christian should walke in the Comfort of the Holy Ghost , live and walke by faith , hee should depend upon God , and resist temptations . Faith should worke by love , and love to our selves should move us to honour our selves as members of Christ , to disdaine to defile our selves by sinne , our hope if it bee waking will purge us and make us sutable to the condition we hope for in Heaven , and the Company we hope to have fellowship with there . 3. Againe , look to the examples of others that are more gratious , I have as many incouragements to bee thankfull to God , and fruitfull , they enjoy no more meanes then I , and yet they abound in assurance , are comfortable in all conditions , J am downe in a little trouble , subject to passion , to barrennesse , and distrust , as if there were no promises of God made to sowing in righteousnesse , thus a man may discerne hee is a sleepe by comparing himselfe with others that are better then himselfe . 4. Againe , it 's evident that we are growing on to a sleepie condition by this , when wee finde a backwardnesse to spirituall duties , as to prayer , thankesgiving , and spirituall conference , it should bee the joy of a Christian , ( as it is his prerogative ) to come into the presence of Christ and to be inabled to doe that , that is above himselfe . When what is spirituall in a duty will not downe with us , it is a signe our soules are in a sleepie temper , there is not a proportion betweene the soule and the businesse in heavenly duties , whom doe we speake to but God , whom doe we heare speake in the Word but God , what should be the temper of those that speake to God , and heare him speake to them , it should be regardfull , reverent , observant , those that are watchfull to the eye of a Prince , what observance they shew , when they are to receive any thing from him or to put up any request to him , Offer this to thy King , saith the Lord by Malachy , when a man comes drowsily to God , to sacrifice , to heare , to pray , &c. offer this cariage to man , will hee take it at thy hands . Oh the mercy of our patient God , that will indure such services as we most frequently performe ! by this indisposednesse to duty more or lesse , may wee discover our sleepinesse . 5. When the soule begins to admire outward excellencies , when it awakes much to profits , pleasures , and honours , when men admire great men , rich men , great places , the strength and fat of the soule are consumed by feeding on these things , so that when it comes to spirituall things it must needs be faint and drowsie . By these and the like signes , let us labour to search the state of our soules . 1. And to 〈◊〉 us up the more , Consider the danger of a secure sleepie estate , there is no sin but a man is exposed unto in a secure estate , therefore the divell labours all hee can to cast men into this temper , which he must doe before he can make him fall into any grosse sinne , when hee is asleepe hee is in a fit frame for any ill action , he is in a temper fit for the divell to worke upon to bring into any dreame or error , to inflame the fancies and conceits with outward excellencies , the divell hath a faculty this way , to make outward things great that are nothing worth , and to make such sinnes little , as if we were awake would affright us ; hee workes strongest upon the fancie , when the soule is sleepie or a little drowsie . There is no man that comes to grosse sins suddenly , but hee falls by little and little , first to slumber , and from slumber to sleepe , and from sleepe to security , and to from one degree to another : it is the inlet to all sinnes , and the beginning of all danger , therefore the Lord takes a contrary course with his , when hee would preserve a state or person he plants in them first a spirit of faith to beleeve that there is such a danger , or such agood to bee apprehended , upon watching and going on in a course befitting that condition , and then faith ( if it bee a matter of threatning ) stirres up feare which maketh up care and diligence , this is Gods method , when hee intends the preservation of any . 2. A man in his sleepe is fit to loose all , a sleepie hand lets any thing goe with ease . A man hath grace and comfort , hee lets it goe in his spirituall sleepinesse , grace in a great measure , and the sense and comfort of it alltogether . A Christian hath alwaies the divine nature in him that workes in some degree , yet notwithstanding in regard of his present temper and feeling , he may be in such a case , that he shall differ nothing from a reprobate , nay hee may come to feele more then any ordinary wicked man feeles whiles he lives in the world ; as divers good Christians doe . And all this , through their carelesnesse , that they suffer themselves to bee robbed of first beginnings , by yeelding to delights , company and contentments ; feeding their conceits with carnall excellencies , so favouring corruptions , and flattering that that is naught in them , they loose the comfort of all that is good : who would doe this for the gaining of a little broken sleepe , I say broken sleepe , for the better a man is , the more unquietly shall he sleepe in such a state , he shall feele startlings and frights in the middest of his carnall delights if he belong to God. 3. Besides , God meets them with some crosses in this world , that they shall gaine nothing by it . There is none of Gods children , that ever gained by yeelding to any corruption , or drowsinesse ; though God saved their soules . It is alwaies true , a secure state is a sure forerunner of some great crosse , or of some great sinne . God cannot endure such a temper of soule , livelesse and unfeeling performances and sacrifices , to him that hath given us such incouragements ; It must needs be distastfull to God when we goe drowsily and heavily about His worke . Cursed is he that doth the worke of the Lord negligently , if it were to sheath his sword in the bowels of his enemy , to which man is exceedingly prone , yet if it bee not done with diligence and an eye to God , a man is cursed in it . 4. And it is an odious temper to God ; for doth not hee deserve cheerefull service at our hands ? hath he beene a wildernesse to us ? doth he not deserve the marrow of our soules ? doth not his greatnesse require it at our hands , that our sences bee all waking ? and doth not his mercy deserve , that our love should take all care , to serve him that is so gratious and good to us ? Is it not the fruit of our redemption to serve him without feare in holinesse and righteousnesse all the daies of our lives . 5. It is a state not onely odious to God , but irksome to our owne spirits , the Conscience is never fully at peace in a drowsie state or in drowsie performances . Likewise it is not gracefull to others , it breeds not love in them to good things , but dislike . Carnall men , let them see a Christian not carry himselfe waking as he should , though they bee a thousand times worse themselves , yet notwithstanding they think it should not be so , such a course doth not sute with so much knowledge and so much grace . Let a man consider , wherefore God hath given the powers of the soule and the graces of the Spirit , are they not given for exercise and to bee imployed about their proper objects ? a man is not a man , a Christian is not a Christian when he is not waking , he so farre degenerates from himselfe , as he yeelds unto any unbeseeming carriage ; wherefore hath God given us understanding , but to conceive the best things , wherfore have we Iudgement , but to judge aright betweene the things of Heaven and Earth , wherefore have we love planted in us , but to set it on lovely objects , wherefore faith , but to trust God over all , wherefore hatred , but to fly ill , wherefore have we affections , but for spirituall things ; when therefore our affections are dull , and loose their edge to these things , being quick onely to earthly things , what a temper is this , how doth a man answer his Creation , the state of a new Creature , wherefore are all graces planted in the soule , as faith and love , and hope and patience , but to be in exercise , and waking ; to have these and to let them sleepe and lie unexercised , so farre a Christian forgets himselfe , and is not himselfe , a Christian as a Christian , that is , in his right temper should bee in the act and exercise of what is good in him , upon all occasions , as we say of God , hee is a pure Act , because hee is allwaies in working , the Spirit of God is a pure act , in whom is no suffering but all action , about that that is fit for so glorious a nature ; So it is with the spirit of a man , that hath the Spirit of God , hee is in act , in exercise , in operation , as the Spirit is more or lesse in him , so he is more or lesse in operation , more or lesse fruitfull , what a world of good might Christians doe , if they were in a right temper , what a deale of ill might they escape and avoid that they lie in , if they would rouze up their soules to be as Christians should be , and as their soule and Conscience tells them , they ought and might be , did they rightly improve the meanes they have . THE FOVRTH SERMON . CANT . V. VER . II. I sleepe but my heart wakes , &c. THE words as it hath beene shewed containe a Confession , I sleepe , and a Correction , my heart waketh . The confession hath been handled , now something of the correction or exception . My heart waketh . The word heart you know includes the whole soule , for the understanding is the heart , an understanding heart . To lay things up in our hearts , there it is memorie , and to cleave in heart is to cleave in will. To rejoyce in heart , that is in the affection , so that all the powers of the soule , the Inward man , ( as Paul calleth it ) is the heart . I sleepe but my heart waketh . Indeed , the Church might have said , my heart sleepeth , but my heart waketh : for it is the same facultie , the same power of the soule , both in the state of Corruption , and of grace , in which the soule is , as in the twy-light , wee cannot say , this is light , and that is darkenesse , because there is such a mixture . In all the powers of the soule , there is something good , and something ill , something flesh , and something spirit . The heart was asleepe , and likewise was awake . I sleepe but my heart waketh ; you see here then first of all in this correction ; That a Christian hath two principles in him , that which is good , and that which is evill , whence issueth the weakenesse of his actions , and affections , They are all mixed , as are the principles from which they come forth , wee may observe further , that a Christian man may know how it is with himselfe , though he be mixed of flesh , and spirit , he hath a distinguishing knowledge and judgement whereby he knowes both the good , and evill in himselfe . In a dungeon where is nothing but darkenesse both on the eye that should see , and on that which should bee seene , he can see nothing : but where there is a supernaturall principle , where there is this mixture , there the light of the spirit searcheth the darke corners of the heart ; A man that hath the spirit knoweth both , he knoweth himselfe and his owne heart . The Spirit hath a light of its owne , even as Reason hath , how doth Reason know what it doth ; By a reflect act Inbred in the soule , shall a man that is naturall reflect upon his state , and know what hee knowes , what hee thinkes , what hee doth , and may not the soule that is raised to an higher estate know as much ? undoubtedly it may . Besides we have the Spirit of God , which is light , and selfe-evidencing , it shewes unto us , where it is , and what it is ▪ The worke of the Spirit may sometimes bee hindered , as in times of temptation , then I confesse a man may looke wholy upon corruption , and so mistake himselfe , in judging by that which hee sees present in himselfe , and not by the other principle which is concealed for a time from him . But a Christian , when he is not in such a temptation , he knowes his owne estate , and can distinguish betweene the principles in him of the flesh and spirit , grace and nature . Againe we see heere in , that the Church saith , but my heart waketh , that shee doth acknowledge there is good as well as evill ; As the Church is ingenious to confesse that which is amisse , I sleepe , so she is as true in confessing that which is good in her selfe ; but my heart waketh , which yeelds us another observation . Wee should as well acknowledge that which is good , as that which is evill in our hearts . Because wee must not beare false witnesse ( as not against others ) much lesse against our selves . Many helpe Satan the accuser and plead his cause against the Spirit their Comforter ; in refusing to see what God seeth in them . Wee must make conscience of this , to know the good as well as the evill , though it be never so little . To come in particular , what is that good the Church here confesseth , when shee saith , that her heart waketh ? Shee in her sleepie estate , first hath her judgement sound in that which is truth of persons , things , and courses . Christians are not so benighted when they sleepe , or given up to such a reprobate judgement , as that they discerne not differences : they can discerne that such are in a good way , and such are not ; that such meanes are good , and such are not ; a Christian oft times is forced to doe worke out of judgement , in case his affections are asleep or distracted , and such workes are approved of God , as they come from a right judgement and conviction , though the evill of them be chastised . But all is not in the judgement . The child of God asleep hath a working in the will , choosing the better part which he will cleave too , he hath a generall purpose to please God in all things , and no setled purpose in particular for to sleepe thus : answerable to his judgement therefore he chooseth the better part , and side , he ownes God , and his cause , even in evill times , cleaving in resolution of heart to the best wayes , though with weakenesse . Take David in his sleepie time betweene his repentance , and his foule sinne , if one should have asked him what he thought of the wayes of God , and of the contrary , he would have given you an answer out of sound judgement thus and thus , If you should have asked him what course he would have followed in his choice resolution , and purpose , hee would have answered savourly . Againe there remaineth affection answerable to their judgement , which though they finde , and feele it not for a time , it being perhaps scattered , yet there is a secret love to Christ , and to his cause , and side , joyned with joy in the well-fare of the Church and people of God , rejoycing in the prosperity of the righteous , with a secret greefe for the contiarie . The pulses will beate this way , and good affections will discover themselves , take him in his sleepie estate , the judgement is sound in the maine , the will , the affections , the joy , the delight , the sorrow , this is an evidence his heart is awake . The Conscience likewise is awake ; the heart is taken ofttimes for the conscience in Scripture , a good Conscience ( called a merry heart ) is a continuall seast ; Now the conscience of Gods children is never so sleepie , but it awaketh in some comfortable measure , though perhaps it may be deaded in a particular act , yet notwithstanding there is so much life in it , as upon speech , or cenference , &c. there will be an opening of it and a yeelding at the length to the strength 〈◊〉 spirituall reason , his conscience is not ●eared ; Dav●d was but a little rowsed by Nathan , yet you see how h● presently confessed ingeniously that he had sinned ; So when he had numbred the people , his conscience presently smote him , and when he resolved to kill Naball and all his familie , which was a wicked , and carnall passion , in which there was nothing but flesh , yet when he was stopped by the advise , and the discreet counsell of Abigall , we see how presently he yeelded . There is a kinde of perpetuall tendernesse of conscience in Gods people , all the difference is ; of more , or lesse . And ansvverable to these invvard povvers is the outvvard obedience of Gods children , in their sleepie estate , they goe on in a course of obedience , though deadly and coldly , and not vvith that glory that may give others good example , or yeeld themselves comfort , yet there is a course of good duties , his ordinarie vvay is good , hovvsoever he may step aside , his fits may be sleepie vvhen his estate is vvaking . We must distinguish betvveene a state and a fit , a man may have an Aguish fit in a sound body ; The state of a Christian is a vvaking state in the Invvard man , the by courses he falle●h into are but fits out of vvhich he recovers himselfe . Whence for use let us magnif●e the goodnesse of God , that vvill remaine by his Spirit , and let it stay to preserve life in such hearts as ours are , so prone to security , and sleepinesse , let it put us in mind of other like mercifull and gracious doings of our God for us : that he gave his Spirit to us when we had nothing good in us , when it met with nothing , but enmity , rebellion , and indisposednesse ; Nay consider how he debased himselfe and became man , in being united to our fraile flesh after an admirable neerenesse , and all out of mercy to save us . If so bee that Satan shall tempt us in such occasions , let us enter into our owne soules , and search the truth of Grace , our judgement , our wills , our constant course of obedience , and the inward principle whence it comes ; that we may be able to stand in the time of temptation . What upheld the Church , but this reflect act by the helpe of the Spirit , that shee was able to judge of the good , as well as of the ill , thus David ; The desires of our soule are towards thee , and though all this have befallen us , yet have we not forgotten thy Name , Psal. 44. 20. this will ●nable us to appeale to God as Peter , Lord thou knowest I love thee , it is an evidence of a good estate . My heart waketh . Gods children never totally fall from grace , though they sleepe yet their heart is awake . The prophet Esay speaking of the Church and children of God , Esa. 6. 13. saith , It shall be as a tree , as an oake whose substance is in them , when they cast their leaves . Though you see neither fruit , nor leaves , yet there is life in the root , The seed remaines in them , there is allway a seed remaining , it is an immotall seed that we are begotten by . Peter when he denied his Master , was like an Oake , that was weather-beaten , yet there was life still in the root . For questionlesse Peter loved Christ from his heart . Sometimes a Christian may be in such a poore case as the spirituall life runneth all to the heart , and the outward man is left destitute , as in warres , when the enemie hath conquered the field , the people runne into the Citie ; and if they be beaten out of the Citie they runne into the Castle : the grace of God sometimes failes in the outward action , in the field , when yet it retireth to the heart , in which fort it is impregnable , My heart waketh . When the outward man sleepes , and there are weake dull performances , and perhaps actions amisse too , yet notwithstanding the heart waketh ; As we see in a swoond or great scares , the blood spirits and life , though they leave the face and hands , &c. yet they are in the heart . It is said in the Scripture of Eutichus , his life is in him still , though hee seemed to be dead . As Christ said of Lazarus , So a man may say of a Christian , in his worst state , his life is in him still , he is not dead , but sleepes , his heart waketh . This is a sound Doctrine and comfortable , agreeable to Scripture , and the experience of Gods people , we must not loose it therefore : but make use of it against the time of temptation . There are some pulses that discover life in the sickest man , so are there some breathings and spirituall motions of heart , that will comfort in such times . These two never faile on Gods part , his love which is unchangiable , and his grace a fruit of his love ; And two on our part , the impression of that love , and the gracious worke of the new creature . Christ never dies ( saith the Apostle ) as hee never dies in himselfe ( after his Resurrection ) so he never dies in his Children , there is alwayes spirituall life . The heart waketh . This is a secret of Gods Sanctuarie , only belonging to Gods people , others have nothing to doe with it , They shall ever love God and God will ever love them . The Apostle , 1 Cor. 14. 8. saith , Love never failes . Guifts you know shall be abolished , because the manner of knowing we now use shall cease , we see through a glasse , &c. but love abideth . Doth our love to God abide for ever ; and doth not his love to us whence it commeth ? ours is but a reflection of Gods love . Let us comfort our selves therefore in this for the time to come , that in all the uncertainty of things in this life , wee have to day , and loose to morrow , as we see in Iob , there is somewhat a Saint may build on that is constant and unmoveable . I am the Lord I change not , therefore you sonnes of I acob are not consumed . God should deny himselfe ( as it were ) which hee cannot doe , and his owne constant Nature , if he should varie this way . A Christian is what his heart , and inward man is , It is a true speech of Divines God and nature beginne there . Art beginns with the face and outward lyniaments , as hypocrisie , outward painting , and expressions : But grace at the Center , and from thence goes to the Circumference ; And therefore the Church values her selfe here by the disposition , and temper of her heart . Thus I am for my outward carriage , &c. I sleepe , but my heart that waketh . Therefore let us enter into our consciences and soules for the tryall of our estates , how it is with our judgements , Doe we allow of the wayes of God , and of the Law of the inward man ? How is it with our affections , and bent to good things ? How with our hatred , our zeale ? Is it not more for outward things , then for inward ? Wee know what I●hu said to Ionadab , when he would have him into his Chariot , Is thine heart as mine , then come to mee ? So saith Christ , is thine heart as mine , then give me thy hand , but first God must have our hearts , and then our handes ; A man otherwise is but a ghost in Religion , which goes up and downe without a spirit of its owne , but a picture , that hath an outside , and is nothing within . Therefore especially , let us looke to our hearts , Oh that th●re were such an heart in this people ( saith God to Moses ) to feare 〈…〉 , for their good ; This is it , that Gods children desire , that their hearts may be aright se● . Wash thy heart O 〈◊〉 ( saith the Prophet ) from thy wickednesse , &c. Indeed all the outward man depends upon this ; Therefore Satan , if he can get this fort , he is safe , and so Satans vicar . It was a watch-word , that was in Gregorie . 13. his time , in Queene Elizabeths daies , My Sonne , give methy heart , dissemble , goe to Church , and doe what you will , but Da mihi cor , bee in heart a Papist , and goe where you will. God is not content with the heart alone , ( the Divell knowes if hee have the heart , he hath all , But God , as he made all , both soule , and body he will have all ) but yet in times of temptation , the chiefe triall is in the heart . And from hence , we may have a maine difference betweene one Christian and another . A sound Christian doth what he doth from the heart , he begins the workethere . What good he doth , he loves in his heart first , judgeth it to be good , and then he doth it . An Hypocrite doth that he doth outwardly , and allowes not inwardly of that good he doth ; hee would doe ill , and not good , if it were in his choice . The good that he doth is for by ends , for correspondence , or dependance upon others , or conformitie with the times , to cover his designes under formalitie of Religion , that he may not be know he outwardly , as he is inwardly , an Atheist , and an Hypocrite . So he hath false aymes , his heart is not directed to a right marke ; But it is otherwise with Gods child , Whatsoever good he doth , it is in his heart first , Whatsoever ill he abstaines from , he doth it from his heart , judging it to be naught : therefore he hates it , and will not doe it . Here is a maine difference of the Church from all others , It wakes in the heart , though the outward man sleepes . But other mens hearts sleepe , when they wake , as you know some men will walke and doe many things in their sleepe . An Hypocrite is such a kind of man , He walkes and goes up and downe , but his heart is asleepe , he knowes not what he doth , nor doth he the thing out of judgement , or love , but as one asleepe ( as it were ) he hath no inward affection unto the things he doth . A Christian is the contrary , his heart is awake , When hee is asleepe . Another difference from the wordes you may have thus . A Christian by the power of Gods Spirit in him , is sensible of the contrarieties in him , complaines , and is ashamed for the same : but an Hypocrite is not so , hee is not sensible of his sleepinesse , I sleepe ( saith the Church ) so much as the Church saith shee slept ; So much shee did not sleepe : for a man that is asleepe , cannot say he is asleepe , nor a dead man , that he is dead , So farre , as hee saith hee is asleepe , hee is awake . Now the Church confesseth that she was asleepe by that part , that was awake in her , other men doe not complaine , are not sensible of their sleepinesse , and slumbring , but compose themselves to slumber , and seeke darkenesse , which is a friend of sleepe , they would willingly bee ignorant , to keepe their Conscience dull , and dumbe as much as they can , that it may not upbraid them . This is the disposition of a Carnall man , he is not sensible of his estate as here the Church is . A waking state is a blessed state . The Church you see supports and comforts her selfe that she was waking in her inward man , that she was happy in that respect . How shall we do to keep & preserve our soules in this waking condition , especially in these drowsietimes ? 1. Propound unto them waking considerations , What causeth our sleepes , but want of matters of more serious observation ? None will sleepe when a thing is presented of excellency more then ordinary . To see and know and thinke of what a state we are now advanced unto in Christ , what we shall be ere long , yet the fearefull estate we should be in , if God leave us to our selues ? A state of astonishment , miserable and wretched , beyond speech , nay beyond conceit . Thus did the blessed soules in former times exercise their thoughts , raise and stirre them up by meditation , that so they might hold their soules in a high esteeme of the best things , and not suffer them to sleepe . We never fall to sleep in earthly and carnall delights , till the soule let its hould goe of the best things , and ceaseth to thinke of , and to wonder at them . What made Moses to fall from the delights of Egypt ? hee saw the basest things in Religion , were greater , then the greatest things in the Court , yea in the World. Hee esteemed the reproach of Christ better then the greatest treasures of Egypt . Make the heart thinke of the shortnesse , and vanity of this life , with the uncertainty of the time of our death ; and of what wondrous consequent it is to be in the state of Grace before we die . The uncertainty of the gales of Grace , that there may be a good houre , which if we passe , we may never have the like againe . As the Angell descended at a certaine houre into the poole of Bethesda , when those that entred not immediatly after , went away sicke as they came . So there are certaine good howers , which let us not neglect , this will help to keepe us waking . The Necessity of Grace , and then the free dispensing of it in Gods good time , and withall the terrour of the Lords day , Remembring ( saith St. Paul ) the terror of the Lord , I labour to stirre up all men , &c. Indeed it should make us stirre up our hearts , when we consider the terrour of the Lord , to thinke , that ere long , we shall be all drawn to an exact account , before a strict , precise Judge ; And shall our eyes then be sleeping and carelesse ? These and such like considerations out of spirituall wisdome we should propound to our selves , that so we might have waking soules , and preserve them in a right temper . The soule is as the object is that is presented to it , and as the certainty of the apprehension is of that object . It conduceth much therefore to the awakening of the soule to keepe faith awake . It 's not the greatnesse alone , but the presence of great things that stirres us ; now it is the nature of faith to make things powerfully present to the soule : for it sets things before us in the word of Iebovah , that made all things of nothing , and is Lord of his word , to give a being to whatsoever he hath spoken . Faith is an awakening Grace , keepe that awake , and it will keepe all other graces waking . When a man believes , that all these things shall be on fire ere long , that Heaven and Earth shall fall in peeces , that we shall be called to give an account ; before that time we may be taken away . Is it not a wonder we stand so long , when Cities , stone walls fall , and Kingdomes come to suddaine periods ? When faith apprehends , and setts this to the eye of the soule , it affects the same marvellously : Therfore let faith set before the soule some present thoughts according to its temper , sometimes terrible things to awaken it out of its dulnesse : Sometimes glorious things , Promises , and Mercies , to waken it out of its sadnesse , &c. When we are in a prosperous estate let faith make present all the sinnes and temptations that usually accompany such an estate , as Pride , security , selfe-applause and the like : if in adversitie , thinke also of what sinnes may beset us there , this will awaken up such graces in us , as are sutable to such an estate for the preventing of such sinnes and temptations , and so keepe our hea●●s in exercise to godlinesse : then which , nothing will more prevent sleeping . And withall , labour for abundance of the Spirit of God , for what makes men sleepie , and drowsie ? the want of spirits , wee are dull , and overloaden with grosse humours , whereby the strength sinkes and failes ? Christians should knovv , that there is a necessitie , if they vvill keepe themselves waking , to keepe themselves spirituall . Pray for the Spirit above all things , it is the life of our life , the soule of our soule . What is the bodie without the soule , or the soule without the Spirit of God , even a dead lump . And let us keepe our selves in such good vvaies , as vve may expect the presence of the Spirit to bee about us , vvhich vvill keepe us awake . Wee must keepe our selves in as much light as may be , for all sleepinesse comes vvith darkenes , let us keepe our soules in a perpetuall light , when any doubt or darke thought ariseth , upon yeelding thereunto comes a sleepie temper , sleepinesse in the affections ariseth from darkenesse of judgement , the more we labour to increase our knowledge , and the more the spirituall light and beames of it shine in at our windovves , the better it vvill be for us , and the more shall we be able to keepe avvake . What makes men in their corruptions to avoid the Ministery of the Word , or any thing that may avvake their consciences ? It is the desire they have to sleepe , they knovv , the more they knovv , the more they must practise , or else they must have a galled conscience . They see Religion vvill not stand vvith their ends , rich they must be , and great they vvill be , but if they suffer the light to grow upon them , that will tell them they must not rise , and be great , by these and such courses . A gracious heart vvill be desirous of spirituall knovvledge especially , and not care how neere the Word comes : because they ingeniously and freely desire to be spiritually better , they make all things in the world yeeld to the invvard man : they desire to knovv their ovvne corruptions and evills more and more , and therefore love the light as children of the light , and of the day . 1 Thess. 5. Sleepe is a worke of darkenesse , men therefore of darke and drovvsie hearts desire darkenesse for that very end that their consciences may sleepe . Labour to preserve the soule in the feare of God ; because feare is a waking affection , yea one of the vvakefullest ; For , Naturally we are more moved with dangers , then stirred with hopes : Therfore , that affection , that is most conversant about danger , is the most rowzing and waking affection . Preserve therfore the feare of God by all meanes . It is one character of a Christian , vvho , when he hath lost almost all Grace ( to his feeling ) yet the feare of God is alwayes left with him ; he feares sin , and the reward of it , and therfore God makes that awethe Bond of the Nevv Covenant . I will put my feare into their hearts , that they shall never depart from mee ▪ One Christian is better then another , by how much more he wakes , and feares more then another . Of all Christians , marke those are most gracious , spirituall and heavenly , that are the most awfull , and carefull of their speeches , courses , and demeanours : tender , even of offending God in little things . You shall not have light , & common oathes come from them , nor unsavoury speeches . Sometimes a good Christian may in a state of sleepinesse be faulty some way . But he grovves in the knovvledge of the greatnesse of God , and the experience of his ovvn infirmities , as he grovves in the sense of the love of God. He is affraid to loose that svveet Com●munion any way , or to grieve the Spirit of God : Therefore , alwaies as a ●an growes in grace , he growes in avvfulnesse , and in jealousie of his owne corruptions . Therefore let us preserve by all meanes this awefull affection , the feare of God ; Let us then often search the state of our own soules , our going backward or forward , how it is betweene God and our soules ; how fit we are to die , and to suffer ; how fit for the times that may befall us ? Let us examine the state of our own soules which will preserve us in a waking estate , especially examine our selves in regard of the sinnes of the place , and the times where vve live , of the sinnes of our ovvne inclination , hovv we stand affected and byased in all those respects , and see how jealous we are of dangers in this kind . Those that vvill keep vvaking soules , must consider the danger of the place vvhere they live , and the times ; vvhat sins raigne , vvhat sins such a companie as they converse vvith , are subject unto , and their own weakenesse to be led away with such temptations . This jealousie is a Branch of that feare , that vve spake of before , arising from the searching of our ovvn hearts , and dispositions . It is a notable meanes to keep us awake when we keepe our hearts in feare of such sins as either by calling , custome , company , or the time we live in ; or by our owne disposition we are most prone to . There is no Christian , but he hath some speciall sinne to vvhich he is more prone then to an other , one vvay or other , either by course of life , or complection , here novv is the care and vvatchfulnesse of a Christian spirit , that knowing by examination , and tryall of his ovvne heart , his vveakenesse , he doth especially fence against that , vvhich he is most inclined to ; and is able to speake most against that sinne of all others , and to bring the strongest arguments to dishearten others from practise of it . In the last place it is a thing of no small consequence , that vve keepe company vvith vvaking and faithfull Christians , such as neither sleepe themselves or do willingly suffer any to sleepe that are neere them . It is a report , and a true one of the sweating sicknesse , that they that vvere kept avvake by those that vvere vvith them escaped , but the sicknesse vvas deadly if they vvere suffered to sleepe . It is one of the best fruits of the Communion of Saints and of our spirituall good acquaintance to keepe one another avvake . It s an unpleasing vvorke on both sides . But vve shall one day cry out against all them that have pleased themselves and us , in rocking us asleepe , and thanke those that have pulled us with feare out of the fire , though against our vvills . Let us labour upon our owne hearts in the Conscionable use of all these meanes , in their severall times and seasons , that we may keepe our hearts waking , and the more earnest ought we to be from consideration of the present age and season in which we live . Certainly a drowsie temper is the most ordinary temper in the World. For would men suffer idle words , yea filthy and rotten talke to come from their mouths if they were awake ? Would a waking man runne into a pit ? or upon a swords point ? A man that is asleepe may doe any thing . What doe men meane when they feare not to lye , dissemble , and rush upon the pikes of Gods displeasure ? When they say one thing and doe another , are they not dead ? or take them at the best , are they not asleepe ? Were they awake , would they ever doe thus ? Will not a fowle that hath wings , avoyde the snare ? or will a beast runne into a pit when it sees it ? There is a snare laid in your Play-houses , gaming houses , Common houses that Gentlemen frequent that generally professe Religion , and take the Communion . If the eye of their soules were awake , would they runne into these snares , that their owne Consciences tells them are so ? If there be any goodnesse in their soules , it is wondrous sleepie ; There is no man ( even the best ) but may complaine something , that they are overtaken in the contagion of these infectious times , they catch drovvsie tempers ( as our Saviour saith ) of those latter times . For the abundance of iniquity , the love of many shall waxe cold . A chill temper , growes ever from the coldnesse of the times that we live in , wherin the best may complaine of coldnesse , but there is great difference . The life of many , we see , is a continuall sleepe . Let us especially watch over ourselves , in the use of liberty and such things as are in themselves lawfull . It is a blessed state , when a Christian carries himselfe so in his liberty , that his heart condemnes him not for the abuse of that which it alloweth and justly in a moderate use . Recreations are lawfull , who denies it ? To refresh a mans selfe , is not onely lawfull , but necessary . God knew it well enough : Therefore hath allott●d time for sleepe , and the like . But we must not turne Recreation into a Calling , to spend too much time in it . Where there is least feare , there is most danger alwaies . Now because in lawfull things there is least feare , we are there in most danger . It is true for the most part , Licit is perimus omnes , more men perish in the Church of God by the abuse of lawfull things , then by unlawfull , more by meate , then by poison ; Because every man takes heed of poison , beeing he knowes the venome of it , but how many men surfet , and dye by meate ? So many men , die by lawfull things , they eternally perish in the abuse of their liberties , more then in grosse sinnes . Therefore let us keepe awake , that we may carry our selves so in our liberties , that we condemne not our selves in the use of them . We will conclude this point with the Meditation of the Excellency of a waking Christian , when he is in his right temper , hee is an excellent person , fit for all assaies , he is then impregnable , Satan hath nothing to do with him , for he ( as it is said ) is then a wise man and hath his eyes in his head ; he knowes himselfe , his state , his enemies , and adversaries , the snares of Prosperitie , and Adversitie , and of all conditions , &c. Therefore , he being awake , is not overcome of the evill of any condition , and is ready for the good of any estate . He that hath a waking soule , he sees all the advantages of good , and all the snares that might draw him to ill . What a blessed estate is this ? In all things therefore watch : in all estates , in all times , and in all actions . There is a danger in every thing without watchfulnesse . There is a scorpion under every stone ( as the Proverbe is ) a snare under every blessing of God , and in every condition , which Satan useth as a weapon to hurt us . Adversitie to discourage us , Prosperitie to puffe us up . When , if a Christian hath not a waking soule , Sathan hath him in his snare ; In Prosperitie to bee proud , and secure ; In Adversitie to murmure , repine , bee dejected , and call Gods providence into question . When a Christian hath a heart , and grace to awake , then his Love , his Patience , his Faith is awake , as it should bee , hee is fit for all Conditions to doe good in them , and to take good by them . Let us therefore labour to preserve watchfull and waking hearts continually , that so we may be fit to live , to die , and to appeare before the judgement seate of God ; to doe what we should doe , and suffer what we should suffer , being squared for all estates whatsoever . The end of the Fourth Sermon . THE FIFT SERMON CANT . V. VER . II. It is the voice of my Beloved that knocketh , saying , Open to me my Sister , my Love , my Dove , my Vndefiled ; For my bead is filled with dew , and my locks with the dropps of the ●ight . HItherto by Gods assistance , we have heard largely both of the Churches sleeping , and Heart-waking , What this sleeping , and Heart-waking is ; How it comes , the tryalls of these opposite dispositions ; of the danger of sleeping , and excellency of Heartwaking ; and of the helpes , and meanes both to shunne the one , and preserve the other . Now the church having so freely and ingeniously confessed what shee could against her selfe , proceeds yet further to acquaint us with the particulars in her heart-waking disposition , Which were two-fold , shee heard and discerned the voice of her Beloved , who for all her sleepe , was her Beloved still , and more then that , she remembers all his sweete words and allurements , whereby hee pressed her to open unto him , Saying , open to me my love , my dove , my undefiled , which is set out , and amplified with a further mooving argument of those inconveniences Christ had suffered in his waiting for entertainement in her heart . For my head is filled with dew , and my locks with the dropps of the night . All which aggravates her offence , and his rare goodnesse , and patience towards miserable sinners , so to waite from time to time for admission into our wretched soules , that he may rule , and governe them by his holy Spirit . Therefore we had great need to shunne this sleepie distemper of soule , which for the present so lockes up the everlasting gates of our soule , that the King of glory cannot enter in ; and to strive for this blessed heart-waking disposition , which may helpe us at all times to see our dangers , and by Gods blessing recover us out of them , as heere the Church doth at length , though first smarting and well beaten by the watch-men , in a world of perplexities , ere she can recover the sence of her former union , and Communion with Christ. And surely , we find by experience , what a woefull thing it is for the soule , which hath once tasted how gracious the Lord is , to be long without a sence of Gods love , For when it lookes upon sinne as the cause of this seperation ; this is for the time , as so many deaths unto it . Therefore the Churches experience must be our warning-peece to take heed how we grieve the Spirit , and so fall into this spirituall sleepe : Wherein yet this is a good signe , that yet we are not in a desperate dead sleepe , when we can with her say , It is the voice of my Beloved that knocks , saying , open unto mee , &c. In which words you have , 1. The Churches acknowledgment of Christs voice . 2. Of his carriage towards her . 1. Her acknowledgment is set downe heere , It is the voice of my Beloved . 2. His caraiage , Hee knockes , &c. wherein 1. His Patience in suffering things unworthy and utterly unbeseeming for him . He doth not onely knocke , but he continues knocking , till his head was filled with dew , and his locks with the dropps of the night . 2. His friendly Commpellation , open to me my love , my dove , my undefiled . Loe here are sweet actions , sweete words , and all to melt the heart of the Spouse . First , the Churches acknowledgement is to be considered , Confessing , It is the voce of her Beloved . The first thing to be observed in this acknowledgement is , That the Church however sleepie and drowsie she was , yet notwithstanding her heart was so farre awake , as to know the voice of her husband . The point is this , That a Christian ●oule doth know and may discer●e the voice of Christ , yea and that even in a lazie , sleepie estate . But much more when in a good and lively frame . Gods Beleevers are Christs sheepe , Now my sheepe ( saith Christ ) heare my voice . It is the eare marke ( as it were ) of a Christian , one of the characters of the new man , To ●as●e words by the eare , ( as Iob saith ) he hath a spirituall taste , a discerning relish in his eare , because hee hath the Spirit of God , and therefore relisheth what is connaturall , and sutable to the Spirit . Now the voice of Christ without in the ministery , and the Spirit of Christ within in the heart are connaturall and sutable each to other . And surely so it is , That this is one way to discerne a true Christian from an other , even by a taste in hearing . For those that have a spirituall relish , they can heare with some delight things that are most spirituall . As the Heathen man said of a meadow , that some creatures come to eate one sort of herbs : others an other , all that which is fit for them ; Men , to walke therein for delight ; All for ends sutable to their nature . So in comming to heare the Word of God ; some come to observe the elegancy of words and phrases , some to catch advantage ( perhaps ) against the speaker , men of a divelish temper , and some to conforme themselves to the custome of the places they live in , or to satisfie the clamours of a troubled conscience , that will have some divine dutie performed , else it goes on with much vexaction . But every true Christian comes , and relisheth what is spirituall ; And when outward things can convey in similituds spirituall things aptly to the mind , he relisheth this not as elegant and pleasing his fancy so much , as for conveying the voyce of Christ unto his soule . So that a man may much be helpt to know his state in Grace , and what hee is by his eare : Itching eares usually are such as are led with lust , as the Apostle saith , and they must be clawed . They are sicke and nothing will downe with them , they quarrell with every thing that is wholesome ( as they did with Manna ) no sermons will please them , no bread is fine and vvhite enough . Whereas indeed , it is their ovvne distemper is in fault . As those that goe in a ship upon the Sea ; it is not the tossing , but the stomacke , that causeth a sicknesse , the choler within , and not the waves vvithout . So the disquiet of these men that nothing vvill dovvne vvith them , is from their ovvne distemper . If Christ himselfe vvere here a preaching , they vvould be sure to cavill at something , as then men did , when he preached in his ovvne person ; Because they labour of lusts , vvhich they resolve to feed and cherish . And againe , Observe it against our Adversaries : What say they ? Hovv shall vve knovv that the Word is the Word of God ? For this heretique saith thus , and this interprets it thus . This is the common Objection of the great Rabbies amongst them in their vvritings , hovv vve can knovv the Word to be Gods , considering there are such heresies in the Churches , and such contrariety of opinions concerning the Scriptures read in the Churches . Even thus to object and aske , is an argument , and testimonie , that these men have not the Spirit of Christ , for His sheepe know his voice ; vvho hovvsoever they cannot interpret all places of Scripture , yet they can discerne in the Scripture vvhat is sutable food for them , or in the unfolding of the Scriptures , in preaching , they can discerne agreeable food for them , having a facultie to reject that vvhich is not fit for nourishment , to let it goe . As there is in nature passages fit for concoction , and digestion , and for rejection ; so there is in the soule to vvorke out of the Word , even out of that vvhich is hard , yet vvholesome , vvhat is fit for the soule , and Spirit . If it be cast dovvne , it feeds upon the promises for direction , and consolation , and vvhat is not fit nourishment , that it rejects , that is , if it be of a contrary nature , heterogeniall . Therefore vve ansvver them thus : That Gods sheepe heare his voice , That his Word left in the Church ( vvhen it is unfolded ) his Spirit goes together with it , breeding a relish of the Word in the hearts of people , whereby they are able to taste and relish it , and it hath a supernaturall power and Majesty in it , which carries its owne evidence with it . How shall we know light to be light ? It carries evidence in it selfe , that it is light . How know we that the fire is hot ? because it carries evidence in it● selfe , that it is so . So if you aske , How we know the Word of God to be the Word of God ? it carries in it selfe inbred Arguments , and Characters , that the soule can say none but this Word can be the Word of God , it hath such a majesty and power to cast down , and raise up , and to comfort , and to direct with such power , and majestie , that it carries with it its owne evidence , and it is argument enough for it . And thus we answer them ; which they can answer no way , but by cavills . Gods sheepe heare the voice of Christ , He speakes , and the Church understands him , and a strangers voice they will not heare . Ioh. 10. 5. And indeed , this is the onely sure way of understanding the word to be of God from an inbred Principle of the majesty in the word , and a powerfull worke thereof on the soule it selfe , and an assent so grounded is that which makes a sound Christian. If we should aske what is the reason there be so many , that Apostatize , fall away , grow prophane , and are so unfruitfull under the Gospell ? notwithstanding they heare so much as they doe ; the answer is , their soules were never founded , and bottomed upon this , that it is the Word of God , and Divine truth , so as to be able to say , I have felt it by experience , that it is the voice of Christ. Therfore they so soone Apostatize , let Jesuites , or seducers set upon them , They were never perswaded from inbred Arguments , that the voice of Christ is the word of God : others from strictnesse grow prophane , because they were never convinced by the power and majesty of the truth in it selfe ; and then in the end they despaire notwithstanding all the promises , because they were never convinced of the truth of them , they cannot say Amen to all the promises . But the Church can say confidently upon sound experience , It is the voice of my Beloved , &c. Againe , Whereas the Church saith here , It is the voice of my Beloved , &c. and knowes this voice of her Beloved , we may note , That the Church of God , and every Christian takes notice of the meanes that God useth for their salvation . A Christian is sensible of all the blessed helpes he hath to salvation . To a dead heart , it is all one , whether they have meanes , or no meanes , but a Christian soule takes notice of all the meanes . It is the voice of my beloved that knocketh , it seeth Christ in all . And marke what the Church saith moreover It is the voice of my Beloved , shee acknowledgeth Christ to be beloved of her ; though shee were asleepe . So then here is a distinction , betweene the sleepe of a Christian , and the dead sleepe of another naturall man , The one when he sleepes , His heart doth not onely wake , but it is awake to discerne the voice of Christ , it can relish in reading what is spirituall and good , what is savourie , and what not . And likewise take a Christian at the worst , when hee is asleepe , he loves Christ , he will do nothing against him . I can doe nothing ( ●aith Paul ) against the truth , but for the truth ; hee will doe nothing against the cause of Religion , there is a new Nature in him , that hee cannot doe otherwise , he cannot but love , hee cannot sinne with a full purpose , nor speake against a good cause , because hee hath a new nature , that leads him another way , Christ is her Belovsds still though she sleepe . Take a Christian at the lowest , his heart yearnes after Christ. Acknowledging him to be his Beloved , There is a conjugall chastitie in the soule of a Christian , holding firme to the covenant and marriage betweene Christ and it , hee keepes that unviolable , though he may be untoward , sleepie , and drowsie , yet there is alwaies a conjugall spouse-like affection . It is the voice of my Beloved , &c. Now leaving the Churches notice of the voice of Christ , We come to Christs carriage towards her . 1. Hee knocketh , and then wee have , 2. His Patience in that Carriage . My head is filled with dew , and my lockes with the dropps of the night , &c. Here is Patience , and Mercie to indure this indignitie at the Churches hand , to stand at her courtesie to come in , besides 3. the Compellation , afterwards to be spoken of , The generall observation from Christs carriage , is this , That Christ still desires a further and further communion with his Church . Even as the true soule , that is touched with the Spirit desires neerer and neerer communion with Christ. So hee seekes neerer and neerer communion with his Spouse , by all sanctified meanes ; Christ hath never enough of the soule ; he would have them more and more open to him , our hearts are for Christ , who hath the heaven of heavens , and the soule of a believing Christian for himselfe to dwell in , he contents not himselfe to be in heaven alone , but he will have our hearts . Hee knocks heere , waites , speakes friendly and lovingly with such sweete wordes , My Love , my Dove , &c. We had a blessed Communion in the state of innocencie , and shall have a glorious communion in heaven , when the marriage shall be consummated ; but now the time of this life is but as the time of the contract , during which there are yet many mutuall passages of love betweene him and his Spouse , a desire of mutuall communion of either side . Christ desires further entertainement in his Churches heart and affection , that hee might lodge , and dwell there : And likewise there is the like desire in the Church , ( when shee is in a right temper , ) So that if any strangenesse bee betweene Christ , and any mans soule , that hath tasted how good the Lord is , let him not blame Christ for it , for he delights not in strangenesse ; Hee that knockes and stands knocking , while his locks are ●edewed with the dropps of the night ? Doth he delight in strangenesse , that makes all this Love to a Christians soule ? Certainely No. Therefore looke for the cause of his strangenesse at any time in thine owne selfe ; As , Whether we cast our selves imprudently into company , that are not fit to be consulted withall , in whom the Spirit is not , and who cannot doe us any good , or they cast themselves to us . Evill company is a great dampning , whereby a Christian looseth his comfort much , especially that intimate communion with God , whence wee may fall into security . Againe , Discontinuing of Religious exercises doth wonderfully cause Christ to withdraw himselfe ; He makes no more love to our soules , when we neglect the meanes , and discontinue holy exercises , and religious companie , when we stirre not up the graces of Gods Spirit ; being this way negligent , it is no wonder that Christ makes no more love to our soules , when we prize and value not the communion that should be betweene the soule , and Christ , as we should . Whom have I in heaven , but thee ? Thy loving kindnesse is better then life . ( saith the Psalmist ) when we prize not this , it is just with Christ to make himselfe strange . Where love is not valued , and esteemed , it is estranged , and for a while hides it selfe . So that these with other courses , and failings , we may finde to be the ground , and reason of the strangenesse betweene Christ and the soule , for certainely the cause is not in him : for we see here , he useth all meanes to be entertained by a Christian soule , he knockes . You knovv what he saies to the Church of Laodicea , Rev. 3. 20. Behold I stand at the doore , and knocke , So here , It is the voice of my Beloved that knocketh , therefore in such a case , search your ovvn hearts , vvhere if there be deadnesse , and disertion of Spirit ; lay the blame upon your selves , and enter into a search of your ovvn vvayes , and see vvhat may be the cause . Novv to come more particularly to Christs carriage here knocking at the heart of the sleepie Church ; We see , that Christ takes not the advantage , and forfeiture of the sinnes of his Church , to leave them altogether , but makes further and further love to them , though the Church be sleepie , Christ continues knocking . The Church of Laodicea vvas a luke-vvarme , proud , hypocriticall Church , yet Behold , ( saith Christ ) I stand at the doore and knocke , and it vvas such a Church as vvas vaineglorious , and conceited . I am rich and want nothing , when shee was poore , blind , and naked . And here he doth not onely stand knocking , but he vvith all suffereth indignities , the dew to fall upon him , which we shall speake more of hereafter . Christ therefore refuseth not vveake sinners , he that commands , that we should receive him that is weake in the faith , and not cast him off from our fellowship , and companie , vvill he reject him that is weake , and sleepie ? No , what Father will passe by , or neglect his Child for some failings , and weakenesses , Nature will move him to respect him as his Child . Now Christ is mercifull both by his office , and by his nature ; our nature he tooke upon him , that he might be a mercifull redeemer , And then as God also he is love , God is love , that is , whatsoever God shewes himselfe to his Church , he doth it in love , If hee be angry in correcting , it is out of love , if Mercifull , it is out of love , if he be Powerfull in defending his Church , and revenging himselfe on her Enemies , all is love , God is love ( saith Iohn ) that is , hee shewes himselfe onely in wayes , expressions and characters of love to his Church ; So Christ , as God , is all love to the Church . And we see the Scriptures also to set out God as love , both in his essence , and in his relations , 1. in Relations of love to his Church ; Hee is a Father , As a Father pittieth his childe , so the Lord pitties them that feare him , and 2. also in those sweete Attributes of love , which are his essence , as we see , Ex●d . 34. 6. When God describes himselfe to Moses after his desire to know him , in the former Chapter , Thou canst not see me and live ; yet he would make him know him , as was fit for him to bee knowne , Iehovah , Iehovah , Strong , Mercifull , Gratious , Longsuffering , &c. Thus God will be knowne in these Attributes of Consolation . So Christ as God , is all love , and mercie , Likewise Christ as man , hee was man for this end to be all love , and mercy , Take him in his office as Iesus to be a Saviour , he carrieth salvation in his wings , as it is Mal. 4. 2. both by Office , and by Nature . And here how excellently is the expression of Christs mercie , love , and patience set out ? He knockes , my Beloved knocketh , &c. saying , Hee knockes for further entrance ( as was shewed before ) some he had already , but he would have further , As you know we have divers roomes , and places in our houses ; There is the court , the hall , the parlour , and closset . The hall for common persons , the parlour for those of better fashion , the closset for a mans selfe , and those that are intimate friends ; So a Christian hath roome in his heart forworldly thoughts , but his closset , his inmost affections , are kept for his inmost friend Christ , who is not content with the hall , but will come into the very closset ▪ he knocks that we should open , and let him come into our hearts , into our more intimate affections , and love ▪ nothing will content him , but intimatenesse , for he deserves it , as we shall see , hee knockes for this end . But how doth he knocke ? Every kind of way ; It is taken from the fashion of men , in this kind ( God condescending to speake to us in our own language ) Sometimes you know There is a knocking or calling for entrance by voice , when a voice may serve , and then there needs no further knocking . Sometimes both by voice , and knocking , If voice will not serve , knocking comes after . So it is here , Christ doth knocke , and speake , useth a voice of his Word , and knocks by his workes , and both together sometimes , whether by workes of mercy or of judgement , he labours to enter into the soule , to raise the sleepie soule that way ; he beginns with mercy usually . 1. By mercies , All the creatures , and blessings of God carrie in them ( as it were ) a voice of God to the soule , that it would entertaine his love , There goes a voice of love with every blessing . And the love , the mercie , and the goodnesse of God in the creature , is better then the creature it selfe . As we say of gifts , The love of the giver is better then the gift it selfe . So the love of God in all his sweete benefits , is better then the thing it selfe , and so in that we have , There is a voice ( as it were ) entreating us to entertaine God , and Christ in all his mercies , yea every creature ( as one saith ) and benefit speakes as it were thus to us ; Wee serve thee , that thou maiest serve him , that made thee and us . There is a speech ( as it were ) in every favour , which mercies , if they cannot prevaile , then come corrections , which are the voice of God also , Heare the rodd , and him that smiteth ; but hath the rodd a voice ? Yes , for what doe corrections speak● , but amendment of the fault we are corrected for ? so we must heare the rodd , all corrections tend to this purpose , they are as knocking 's , that we should open to God and Christ. And because corrections of themselves will not amend us . God to this kind of knocking adds a voice , he teacheth , and corrects together , Happie is that man that thou correctest , and tea●hest out of thy Law , ( saith the Psalmist ) Correction without teaching is to little purpose , Therefore God adds instruction to correction . He opens the conscience , so that it tells us it is for this that you are corrected , and together with conscience , gives his Spirit to tell us , it is for this , or that you are corrected : you are too blame in this ; this you have done , that you should not have done ; So that Corrections are knocking 's , but then especially when they have instruction thus with them . They are messengers from God , both Blessings and Corrections , they will not away ( especially corrections ) till they have an answer , for they are sent of God , who will add seven times more ; and if the first be not answered , then he sends after them , hee will be sure to have an answer , either in our Conversion , or Confusion , when hee beginns once . Many other wayes he useth to knocke at our hearts . The examples of those we live among that are good , they call upon us , The patternes of their holy life . The examples of Gods justice upon others , are speeches to us , God knocks at our doore then , He intends our correction , when he visits another , when if we amend by that , he needes not take us in hand . But besides all this , there is a more neere knocking , that Christ useth to the Church , His ministeriall knocking , when he was here in the daies of his flesh , hee was a Preacher and Prophet himselfe , and now he is ascended into heaven , he hath given gifts to men , and men to the Church , whom he speakes by to the end of the world , they are Christs mouth , as wee said of the pen-men of holy Scripture ; they were but the hand to write , Christ was the head to indite . So in preaching and unfolding the Word , they are but Christs mouth and his voyce , ( as it is said of Iohn , ) Now he is in heaven , he speakes by them ; Hee that heareth you , heareth me , he that despiseth you despiseth mee . Christ is either received or rejected in his Ministers , as it is said of Noahs time , The Spirit of Christ preached in the daies of Noah to the soules now in prison , &c. Christ as God did preach before he was incarnate by Noah to the old world , which is now in prison , in hell , because they refused to heare Christ speake to them by Noah : Much more now after the daies of his flesh , that he is in heaven , he speakes , and preacheth to us , which if we regard not , we are like to be in prison , as those soules are now in prison for neglecting the preaching of Noah , 1 Pet. 3. 19. So the Ministers are Christs mouth , when they speake he speakes by them , and they are as Embassadours of Christ , ( whom they should imitate in mildnesse ) We therefore as Embassadours beseech and entreat you , as if Christ by us should speake to you ; so we entreat you to be reconciled unto God. And you know what heart-breaking wordes the Apostle useth in all his Epistles ( especially when he writes to Christians in a good sta●e ) as to the Philippians , If there be any bowells of mercy , if there be any consolation in Christ , then regard what I say , be of one mind . And among the Thessalonians , He was as a Nurse to them , So Christ speakes by them , and puts his owne affections into them , that as he is tender , and full of bowells himselfe , so he hath put the same bowells into those that are his true Ministers . Hee speakes by them , and they use all kind of meanes that Christ may be entertained into their hearts . They moove all stones ( as it were ) sometimes threatnings ; sometimes intreaties , sometimes they come as sonnes of thunder , sometimes with the still voice of sweete promises ; And because one man is not so fit as another for all varieties of conditions and Spirits , therefore God gives variety of gifts to his Ministers , that they may knocke at the heart of every man by their severall gifts . For some have more rouzing , some more insinuating gifts , some more lagall , some more evangelicall spirits , yet all for the Churches good . Iohn Baptist by a more thundering way of preaching , to make way for Christ to come , threatneth judgement . But Christ then he comes with a Blessed are the poore in Spirit , Blessed are they that hunger and thirst for Righteo●snesse , &c. All kind of meanes have beene used in the ministrie from the beginning of the world . And because of it selfe this ministry it is a dead letter , Therefore hee joynes that with the Word , which knockes at the heart together with the Word , not severed from it , but is the life of it , Oh the Spirit is the life , and soule of the Word , and when the inward vvord , or voyce of the Spirit , and the outward vvord or Ministry goe together , then Christ doth more effectually knocke , and stirre up the heart . Now this Spirit with sweete inspirations knockes , mooves the heart , lightens the understanding , quickens the dull affections , and stirrs them up to dutie , as it is , Isay. 30. 21. And thine eares shall heare a voice behind thee saying , This is the way , walke in it . The Spirit mooves us sweetly agreeable to our owne nature , it offers not violence to us ; But so as in Hosea . 11. 4. I drew them by the cordes of a man. That is , by reasons and motives befitting the nature of man , motives of love . So the Spirit together with the vvord , workes upon us , as we are men by rationall motives , setting good before us , If we will let Christ in to governe , and rule us ; and by the danger on the contrary , so mooving , and stirring up our affections , These be the cords of a man. And besides his Spirit , God hath planted in us a Conscience to call upon us , to be his Vicar , a little god in us to doe his office , to call upon us , direct us , checke , and condemne us , which in great mercy he hath placed in us . Thus we see what meanes Christ useth here ; His voice , Works , and Word , works of Mercie and of Correction , his Word together with his Spirit , and the Conscience , that he hath planted to be ( as it were ) a God in us , which together with his Spirit may moove us to dutie . This Austine speakes of when he saith , Deus in me , &c. God spake in mee oft , and I knew it not ; He meanes it of Conscience together with the Spirit , stirring up motives to leave his sinfull courses . God knocked in mee , and I considered it not . J cried , modò and modò , sine modo . I put of God , now I will , and now I will , but I had no moderation , I knew no limits . And whilst Christ thus knocketh , all the three Persons may be said to doe it . For as it is said else where , that God was and is in Christ reconciling the world , &c. For whatsoever Christ did , he did it as annoynted , and by office , And therefore God doth it in Christ , and by Christ , and so in some sort God died in his humane nature , when Christ died . So here the Father beseecheth , when Christ beseecheth , because hee beseecheth that is sent from him , and annoynted of the Father . And God the Father stoopes to us , when Christ stoopes , because he is sent of the Father , and doth all by his Fathers commaund , and commission . So besides his owne bowells , there is the Father and the Spirit with Christ , who doth all by his Spirit , and from his Father , from whom he hath commission . Therefore God the Father , Sonne , and Holy Ghost knock at the heart . Open to me , my love , my dove , my undefiled , but Christ especially by his Spirit , because it is his office . But some may object , Christ can open to himselfe , why doth he not take the key and open , and make way for himselfe ? Who will knocke , when he hath the key himselfe ? and who will knocke , when there is none within to open ? Christ can open to himselfe , and wee have no free will , nor power to open ? Bellarmine makes this Objection , and speakes very rudely , that he is an unwise man to knocke , where there is no man within to open ; and that if Christ knocke , and we cannot open , it is a delusion to exhort to open , and that therefore there must needs be free-will in us to open ? The Answer is ; First , Christ speakes to the Spouse here , and so many such exhortations are given to them that have the Spirit of God already , who could by the helpe thereof open . For good , and gracious men , are mooved first by the Spirit , and then they moove ; they are Moti moventes , and Acti Agentes . They are acted first by the Spirit , and then they doe act by it , not of themselves : as the inferiour Orbes moove not , but as they are mooved by the superiour . The Question is not of them in the state of Grace , but at their first Conversion , when especially we say that Christ speakes to them that hee meanes to convert , He knocks at their hearts , and opens together with his speech , Then there goes a power that they shall open , for his wordes are operative wordes ; as it was in the Creation , Let there be light , it was an operative word , and there was light . Let there bee such a Creature , it was an operative working word , and there was such a Creature presently ; So hee opens together with that word . With that invitation , and commaund there goes an almighty power to inable the soule to open ; Were it not a wise reason to say , When Christ called to Lazarus to come forth , that wee should reason hee had life to yeeld to Christ , when he bad him come forth ? no , he was rotten in his grave almost ; but with Christs speaking to Lazarus , there went an almightie power , that gave life to him , by which life he heard what Christ said , Arise Lazarus . So Christ by his Spirit cloaths his word in the Ministery , when he speakes to people with a mightie power : as the Minister speakes to the eare , Christ speaks , opens , and unlocks the heart at the same time , and gives it power to open , not from it selfe , but from Christ. Paul speakes to Lydias eare , Christ to her heart , and opened it , as the Text sayes , whereby shee believes , so Christ opens the heart ; But Why doth he thus worke ? Because hee will preserve Nature , and the principles thereof , and so he deales with us , working accordingly ; the manner of working of the reasonable creature , is to worke freely by a sweet inclination , not by violence . Therefore when he workes the worke of Conversion , hee doth it in a sweet manner , though it bee mightie for the E●ficaciousnes of it , he admonisheth us with intreatie , and perswasion , as if we did it our selves . But though the manner be thus sweet , yet with this manner there goeth an almighty power . Therefore hee doth it strongly as comming from himselfe , and sweetly , as the speaking is to us preserving our Nature , so the Action is from him , which hath an almightie power with it . As Holy Bernard saith Thou dealest sweetly with my soule in regard of my selfe , ( That is , thou workest upon me , as a man with the wordes of love , ) yet strongly in regard of thy selfe . For except he adde strength with sweetnesse , the worke will not follow ; but when there are both , an almightie worke is wrought in the soule of a Christian ; and so wrought , as the manner of mans working is preserved in a sweet and free manner , whilst he is changed from contrarie to contrarie ; And it is also with the greatest reason that can be , In that now he sees more reason to be good , then in the daies of darkenesse he did to be naught , God workes so sweetly . God speakes to us ●fter the manner of men , but he workes in us as the great God ; he speakes to us as a man in our owne language , sweetly ; but hee workes in us almightily , after a powerfull manner , as God ; so we must understand such phrases as these , I knocke , open to mee , my Love , my Dove , &c. wee may take further notice , That the heart of a Christian , is the House , and Temple of Christ. Hee hath but two houses to dwell in ; the Heavens , and the heart of an humble broken hearted sinner ; How can Christ come into the soule ? Hee comes into the heart by his Spirit , It is a speciall entertainement that hee lookes for : open thine eares that thou mayest heare my word : thy love , that thou● mayest love mee more : thy joy , that thou mayest delight in mee more : open thy whole soule that I may dwell in it . A Christian should bee Gods house , and a true Christian is the true Temple of God. Hee left the other two Temples therefore , but his owne body , and his Church he never leaves : for a house is for a man to solace himselfe in , and to rest in , and to lay up whatsoever is pretious to him . So with Christ , a man will repaire his howse , so Christ will repaire our soules , and make them better , and make them more holy , and spirituall , and every way fit for such a guest as he is . How shall we know whether Christ dwells in our hearts or not . Wee may know by the servants what Master dwells in an house , If Christ be in the soule there comes out of the house good speeches , and we watch the senses , so as there comes nothing into defile the soule , and disturbe Christ , and nothing goes out to offend God. When we heare men full of gratious sweet speeches , It is a signe Christ dwells there . If we heare the contrary , It shewes Christ dwells not there , for Christ would move the whole man to doe that which might edifie and comfort . Againe , where Christ comes , Assistance comes there . When Christ was borne , all Ierusalem was in an uproare , so when Christ is borne in the soule , there is an uproare , corruption armes it selfe against Grace , there is a combate betwixt flesh and Spirit , but Christ subdues the flesh by little and little . Gods image is stamped upon the soule where Christ is , and if we have opened unto the Lord of Glory , hee will make us glorious . Christ hath never enough of us , nor we have never enough of him , till we be in heaven , and therefore we pray , Thy Kingdome come , and till Christ comes in his Kingdome , hee desires his Kingdome should come to us , Open ( saith he ) Stupenda dignatio , &c. ( as he cries out ) it is a stupendious condescending , when hee that hath Heaven to hould him , Angells to attend him , those glorious creatures ; hee that hath the commaund of every Creature , that doe yeeld presently homage when he commaunds , the Froggs , and Lice , and all the Host of Heaven are ready to doe his vvill ! for him to condescend , and to intreate us to be good to our ovvne soules , and to beseech us to be reconciled to him , as if he had offended us , vvho have done the vvrong and not he , or as if that vve had povver , and riches to doe him good ; Heere Greatnesse beseecheth Meanesse , Riches Povertie , Alsufficiencie Want , and life in selfe , comes to dead drowsie soules . What a vvondrous condiscending is this ? Yet notvvithstanding , Christ vouchsafes to make the heart of a sinfull , sleepie man to be his House , his Temple . Hee knocks , and knocks heere , saying , Open to mee , &c. This is usefull many vvayes , as first , cherish all the good conceites vve can of Christ ; Time vvill come , that the Divell vvill set upon us vvith sharpe temptations , fierie darts , temptations to despaire , and present Christ amisse , as if Christ vvere not vvilling to receive us , vvhen as you see he knockes at our hearts to open to him , useth Mercies , and Iudgements , the Ministrie of his Spirit , and Conscience , and all ; Will not he then entertaine us , vvhen vvee come to him , that seekes this entertainement at our hands ? Certainely hee vvill ; Therefore let us labour to cherish good conceits of Christ. This is the finisher and beginning of the conversion of a poore sinfull soule , even to consider the infinite love , and condescending of Christ Jesus for the good of our soules ? Wee need not vvonder at this his vvillingnesse to receive us , vvhen vvee first knovv , that God became man , happinesse became miserie , and life it selfe , came to d●e , and to be a curse for us . Hee hath done the greater and vvill he not doe the lesse ? Therefore thinke not strange , that hee useth all these meanes , considering hovv love hev descended into the vvombe of the Virgin for us . Ephes. 4. 9. Novv such considerations as these being mixed vvith the Spirit and set on by him , are effectuall for the conversion of poore soules . Is there such love in God , to become man , and to be a Sutor to vvoe me for my love ? Surely thinks the soule then , he desires my Salvation , and Conversion ; And to vvhat kind of persons doth he come ? None can Object unvvorthinesse , I am poore ; hee comes to the poore . I am laden , and vvretched ? Come unto mee all yee that are weary , and laden . I have nothing ; Come and buy honey , milke , and wine , though you have nothing . He takes avvay all Objections . But I am stung vvith the sence of my sinnses ? Blessed are they that hunger and thirst , &c. But I am emptie of all ? Blessed are the poore in Spirit . You can object nothing , but it is taken avvay by the Holy Ghost , vvisely preventing all the Objections of a sinfull soule . This is the beginning of Conversion , these very conceits ; and when wee are converted , these thoughts entertained with admiration of Christs condescending , are effectuall to give Christ further entrance into the soule , vvhereby a more happie communion is vvrought still more and more betvveen Christ , and the soule of a Christian. Oh , but take heed that these make not any secure . For if vve give not entrance to Christ , all this vvill be a further aggravation of our Damnation . Hovv vvill this justifie the sentence upon us hereafter , vvhen Christ shall set us on the left hand , and say Depart from mee , for I invited you to come to me , I knocked at the doore of your hearts , and you would give me no entrance , Depart from us said you , therefore now Depart you from mee . What doe prophane persons in the Church ? but bid Christ depart from them , especially in the motions of his Spirit , they entertaine him in the outward roome , the braine ; they know a little of Christ , but in the heart , the secret roome , hee must not , come there to rule . Is it not equall , that hee should bid us , Depart yee cursed I know you not ? you would not give entrance to mee , I will not now to you ; as to the foolish Virgins he speakes , and Prov. 1. 28. Wisedome knockes , and hath no entrance , therefore in times of danger , they call upon Her , but shee rejoyceth at their destruction ; Where God magnifies his mercie in this kinde in sweete allurements , and inviting by Judgements , Mercies , Ministrie , and Spirit , hee will magnifie his Judgement after . Those that have neglected Heaven with the Prerogatives , and advantages in this kind , they shall be cast into Hell. Woe to thee Chorazin , &c. as you know in the Gospell . This is one thing that may humble us of this place and nation , that Christ hath no further entrance , nor better entertainement after so long knocking ? for the entertaining of his vvord , is the welcomming of himselfe , as it is , Colloss . 3. 16. Let the word of God dwell plentifully in you . And let Christ dwell in your hearts by faith . Ephes. 3. 17. Compare those places , let the word dwell plenteously in you by wisdome , and let Christ dwell in your hearts by faith . For then doth Christ dwell in the heart , when the truth dwells in us . Therefore what entertainement we give to his truth , wee give to himselfe . Now what meanes of knocking hath hee not used among us a long time ? For workes of all sorts ; he hath drawne us by the cords of a man , by all kind of favours . For Mercies , How many deliverances have we had ( No Nation the like , we are a Miracle of the Christian World , ) from forreigne invasion , and Domesticall conspiracies at home ? How many mercies doe we enjoy ? Abundance together with long peace , and plenty . Besides , if this would not doe , God hath added Corrections with all these , in every Eliment , in every manner , Infection in the aire , Judgements in inundations ; We have had remours of warres , &c. threatnings , shakings of the rod onely , but such as might have awaked us , And then he hath knocked at our hearts by the example of other Nations . By what hee hath done to them , he hath shewed us what he might justly have done to us , wee are no better then they . As for his Ministeriall knocking ; above threescore yeares wee have lived under the Ministerie of the Gospell , this Land hath beene Goshen , a land of light , when many other places are in darkenesse , especially wee that live in this Goshen , this place , and such like , where the light shines in a more abundant measure . Ministers have beene sent , and varietie of gifts , there hath beene piping , and mourning ( as Christ complaines in his time ) that they were like froward Children , that neither sweet piping , nor dolefull mourning would moove to be tractable to their fellowes they had Iohn who came mourning , and Christ comforting with blessing in his mouth , all kind of meanes have beene used . And for the Motions of his Spirit , who are there at this time , who thus live in the Church under the Ministerie , who cannot say that God thereby hath smote their hearts , those hard rockes againe and againe , and awaked their consciences , partly with corrections publike and personall , and partly with benefits : yet notwithstanding what little way is given to Christ ? Many are indifferent , and lukewarme either way , but rather incline to the worst . Let us then consider of it , The greater meanes , the greater judgement afterwards , if we be not won by them . Therefore let us labour to hould Christ , to entertaine him , let him have the best roome in our soules , to dwell in our hearts , let us give up the keyes to him , and desire him to rule our understandings , to know nothing but him , and what may stand with his truth , Not to yeeld to any errour , or corruption ; let us desire that hee would rule in our wills , and affections , sway all , give all to him ; for that is his meaning ; when hee saies , Open to mee , so that I may rule , as in mine owne house , as the husband rules in his familie , and a King in his Kingdome , hee will have all yeelded up to him , And hee comes to beate downe all whatsoever is exalted against him , and that is the reason men are so loath to open unto him . They know if they open to the Spirit of God , hee will turne them out of their fooles Paradice , and make them resolve upon other courses of life , which because they will not turne unto , they repell the sweet motions of the Spirit of Christ , and pull away his Graces , building bullwarkes against Christ , as lusts , strange imaginations , and resolutions . Let the Ministers say what they will , and the Spirit moove as he will , thus they live , and thus they will live . Let us take notice therefore of all the meanes that God useth to the state , and to us in particular , and every one labour to amend one . Every soule is the Temple , the House Christ should dwell in , let every soule therefore among us consider what meanes Christ useth to come into his soule to dwell with him , and to rule there . And what shall wee loose by it ? Doe wee entertaine Christ to our losse ? Doth hee come emptie ? Noe , he comes with all Grace , his Goodnesse is a Communicative , diffusive goodnesse ; Hee comes to spread his Treasures , to inrich the heart with all Grace and strength to beare all afflictions , to encounter all dangers , to bring peace of Conscience , and joy in the Holy Ghost ; hee comes ( indeed ) to mak our hearts ( as it were ) a heaven . Doe but consider this , hee comes not for his owne ends ; but to emptie his goodnesse into our hearts , as a breast that desires to emptie it selfe ; when it is full . Soe this fountaine , hath the fulnesse of a fountaine , which strives to emptie his goodnesse into our soules ; he comes out of love to us ; Let these considerations melt our hearts for our unkindnesse , that we suffer him to stand so long at the doore knocking , as it is said heere . If wee find not our suits answered so soone as we would ; Remember , we have made him also waite for us ; perhaps to humble us , and after that to incourage us , he will make us waite , for we have made him waite . Let us not give over , for certainely he that desires us to open , that he may powre out his Graces upon us , he will not reject us when we come to him , , If he answers us not at first , yet he will at last , Let us goe on , and waite , seeing there is no one duty pressed more in Scripture then this . And wee see it is equitie , Hee waites for us , it is good reason wee should waite for him , if we have not comfort presently , when wee desire it , let us attend upon Christ , as he hath attended upon us , for when he comes , hee comes with advantage ; so that when we waite , wee loose nothing thereby , but are gainers by it , encreasing our patience . The longer wee waite , hee comes with the more abundant Grace and comfort in the end , and shewes himselfe rich , and bountifull to them that waite upon him . The end of the fift Sermon . THE SIXT SERMON . CANT . V. II. It is the voice of my Beloved that knocketh , saying , open unto me , my love , my dove , my undefiled , &c. IN the first part of this verse , hath beene handled the Churches own condition which shee was in , after some blessed feelings that shee had of the love of Christ. Now in the next words the Church sets downe an acknowledgement of the carriage of Christ to her in this her sleepie condition . It is the voice of my Beloved that knocks , saying , Open to mee my Sister , my Love , my Dove , &c. She acknowledgeth Christs voice in her sleepie estate , and sets downe his carriage thus , how hee knockes , and then also speakes , Open to mee , And then sets downe what hee suffered for her , My head is filled with dew , and my locks with the dropps of the night . And that nothing might be wanting that might moove her heart to respect this his carriage towards her , he useth sweete titles , a loving compellation , Open to mee ( saith he , ) my Sister , my love , my dove , my undefiled , as so many cords of love to draw her , so here wants neither loving carriage , sweet words , nor patience ; It is the voice of my Beloved that knocketh . The Church as she takes notice of the voice of Christ , so shee doth also of the meanes he useth , and seeth his love in them all . It is the voice of my Beloved that knocketh , saying , open to mee , &c. Here is also an other distinguishing note of a sound Christian from an unsound , A sanctified spirit sees Christ in the meanes , this is , sayes the heart , the word of Christ , and this the , mercie of Christ to take such paines with my soule , to send his Ministers , to provide his ordinances , to give gifts to men , and men to the Church . It is the voice of my Beloved that knocketh . But wee must especially understand it of the Ministeriall voice , whereby Christ doth chiefly make way for himselfe into the heart , and that by all kind of wayes dispensed therein : as gifts of all so●ts , some rougher , some milder , all kind of Methods and wayes in the Ministery to make way for himselfe , First of all by the threatnings of the Law , and by terrours , as Iohn was sent before Christ , and as the storme , went before the still and calme voice , wherein God came to Elias , so he useth all kind of courses in the Ministery ; and Ministers by the direction of the Spirit turne themselves , as it were , into all shapes and fashions both of speech and Spirit to win people to God , in so much that God appeales to them , What could I have done more for my Church , that I have not done ? Therefore let us take notice of this voyce of Christ in the vvord , and not thinke as good Samuel thought , that Eli spake , when God spake ; let us thinke that God speakes to us in the Ministery , that Christ comes to woe us , and win us thereby . And wee Ministers are the friends of the Bridegroome , who are to heare what Christ saith and would have said to the Church , and we must pray to him , that he would teach us what to teach others . We are to procure the contract , and to perfect it till the marriage be in heaven , that is our worke . And you that are hearers if you doe not regard Christs sweete voyce in the Ministery , which God hath appointed for the governement of the world , know , that there is a voice that you cannot shake of . That peremptorie voice at the day of judgement , when he will say , Goe yee cursed into hell sire , &c. And that God who delights to be stiled a God hearing prayer , will not heare thee , but saith Such a one as turnes his care away from hearing the Law , his prayer is abominable . It is a dolefull t hing , that hee that made us , and allureth us in the Ministery , that followes us with all evidences of his love , and adds together with the Ministery many sweet motions of his Spirit , that he should delight in the destruction of his creatures , and not indure the sight of them , Depart away from me yee cursed into hell fire , &c. There are scarce any in the Church , but Christ hath allured at one time or other to come in , and in many he opens their understandings in a great measure , and knocks upon their hearts , that they ( as it were ) halfe open unto Christ , like Agrippa that said to Paul , Thou almost perswadest mee to be a Christian. So Herod did many things , and he heard gladly . They are halfe open , seeme to open , but are not effectually converted , but at last they see , that further yeelding will not stand with that which they resolve not to part with ; their lusts , their present condition that they make their God , and their heaven , whereupon they shutte the doore againe , when they have opened it a little to the motions of Gods Spirit , they dare give no further way , because they cannot learne the first lesson in Christs schoole , to denie themselves , and take up their crosse . This is an undoubted conclusion , our blessed Saviour giveth such meanes and motions of his Spirit to the vil●st persons in the Church , that their owne hea●ts tell them , they have more meanes and ●●ecter motions , then they yeeld to , a●d that the sentence of c●nd●mnation is not pronounced upon them for meerely not knowing of Christ , but upon some grounds of rebellion , in that they goe not so farre as they are provoked , and put on by the Spirit of God , they resist the holy Spirit . There can bee no resistance where there is not a going beyond the desire and will of him whom hee resisteth . A man doth not resist , when hee gives way as farre as he is mooved . There is no wicked man in the Church , that gives so much way as he is mooved and stirred to by the Spirit and word of God. Away then with these impudent , ungracious Objections about Gods Decree for matter of Election , let us make it sure , and for any ill conceits that may rise in our hearts about that other of reprobation let this dampe them all , that in the Church of God , hee offers unto the vilest wretch so much meanes with the motions of his Spirit , as he resisting , proves inexcusable , his owne rebellion therefore being the cause of his rejection . Let men cease from cavilling , God hath that in their owne breast , in the heart of every carnall man , which will speake for God against him , and stop his mouth that hee shall be silent , , and speechlesse at the day of judgement . Thus we see that Christ doth condescend so low as to account it almost a part of his happinesse to have our soules for a Temple to dwell in , to rule there . Therefore he makes all this earnest suit , with strong expressions what he suffereth . And since Christ beares this great and large affection to his poore Church , It may incourage us to pray heartily for the same , and to spread before God the state thereof . Why Lord ? it is that part of the world that is thy Sister , thy Love , thy Dove , thy undefiled : the Communion with whom thou livst above all the world besides . It is a strong argument to prevaile with God. Therefore let us commend the state of the Church at this time , or at any time with this confidence . Lord , it is the Church that thou lovest . They thought they prevailed much with Christ when thy laboured to bring him to Lazarus , saying , Lord , Hee whom thou lovest is sicke . So say wee , The Church whom thou lovest , that is thy only love , In whom thy love is concenterate ( as it were ) and gathered to abead , ( as though thou hadst no other love in the world but thy Church ) this thy love is in this state and condition . It is good to thinke of prevailing arguments , not to moove God so much , as our owne hearts , to strengthen our faith to prevaile with God , which is much , fortified with the confideration of Christs wonderous loving expression to his poore Church . Then , come to Christ , offer thy selfe , and he will meet thee . Are not two loving well-wishers well met ? When th●● offerest thy selfe to him , and hee seekes thy love , will hee reject thee when thou ●●mmest to him that seekes thy love , and seeketh it in this passionate , affectionate manner , as hee doth ? Therefore , be of good comfort . Hee is more willing to entertaine us then we are to come to him . And for those that have relapsed any kind of way , let them not be discouraged to returne againe to Christ ; the Church here was in a drowsie sleepie estate , and used him unkindly , yet he is so patient , that hee waites her leisure as it were and saith , Open to mee my Sister , my love , &c. Thomas was so untoward , that hee would not beleeve , Vnlesse hee did see the print of the na●es , &c. in Christs bodie . Yet Christ was so gratious as hee condescendeth to poore Thomas , so to Peter after hee was fallen , and to the Church after backsliding . Open to me my Sister , &c. Hence Observe further , That Christ hath never enough of his Church till he hath it in Heaven , where are indeed the kisses of the Spouse , and of Christ , In the meane while Open , Open still . Christ had the heart of the Spouse in some measure already , but yet there were some corners of the heart that were not so filled with Christ as they should be , hee was not so much in her understanding , will , joy , delight , and love , as hee would be : therefore , Open thy understanding more and more to imbrace me , and divine truths that are offered thee ; open thy love to solace me more and more . For God in Christ having condescended to the tearmes of friendsh●p nay to intimate tearmes of friendship in marriage with us . Therefore as the Church in her right temper , hath never enough of Christ , but desires further union , and communion still , It being the defcription of the people of God , that they love the appearance of Christ , as they loved his first appearance , and waited for the consolation of Israell ; so they love his second appearing , and are never quiet , till hee comes againe in the flesh , to consummate the marriage begun heere : so Christ also he is as desirous of them , yea they are his desires that breed their desires ; Open to mee my Sister , my love , my dove , &c. Againe his Love and pittie mooves him to desire further to come into us : Christ knowes what is in our hearts , if he bee not there , there is that , that should not bee there . What is in the braine where Christ is not ? a deale of worldly projects nothing worth . What is in our joy , if Christ bee not there ? worldly joy , which cleaves to things worse then it selfe . If a man were anatomized , and seene into , hee would be ashamed of himselfe , if hee did see himselfe , Christ therefore out of pittie to our soules , would not have the Divell there ; Christ knowes it is good for our soules to give way to him , therefore he useth all sweet allurements , Open to mee my Sister , my love , &c. Christ hath never his fill , till he close with the soule perfectly , so that nothing be in the soule above him , nothing equall to him , therfore Open , Open , still . Againe , He sets downe to moove the Church the more to open to him the inconveniences that hee indured , My head is filled with dew , &c. wherein hee shewes what he suffered , which sufferings are of two sorts . In himselfe . In his Ministers . In himselfe and in his owne blessed person , what did he endure ? what patience had hee in enduring the refractorie spirits of men when he was here ? how many indignities did he digest in his Desciples after their conversion ? Towards his latter end , his Head was not onely filled with the dropps , but his bodie filled with drops of bloud . Drops of bloud came from him , because of the anguish of his Spirit , and the sense of Gods wrath for our sinnes . Upon the Crosse , what did hee indure there ? that sense of Gods anger there was onely for our sinnes . My God my God , why hast thou forsaken mee ? What should wee speake of his going up and downe doing good , preaching in his owne person , setting whole nights apart for prayer ; And then for what hee suffers in his Minister ? there he knocks , and saith , Open in them . And how was hee used in the Apostles that were after him , and in the Ministers of the Church ever since , What have they indured ? for he put a spirit of patience upon them . And what indignities indured they in the Primitive Church , that were the publishers , of the Gospell , those sweet publishers thereof , drawing men to open to Christ , were killed for preaching . So cruell is the heart , that it offereth violence to them , that love them most , that love their soules . And what greater love , then the love of the soule ? yet this is the Satanicall temper and disposition of mens hearts , they hate those men most , that deale this way most truely and lovingly with them . It is not that the Gospell is such an hard message . It is the word of Reconciliation , and the word of life , but the heart hates it , because it would draw men from their present condition , and Therefore Condemnation is come into the world , in that men hate the light , because their workes are evill . Is there any thing truely and cordially hated but Grace ? and are any persons heartily and cordially hated in the world so much as the Promulgers and Publishers of Grace , and the Professours of it , because it upbraids most of all , and meddles with the corruptions of men , that are dearer to them then their owne soules . Now what patience is there in Christ to suffer himselfe in his messengers , and his children to be thus used ? Nor it is not strange to say that Christ stands thus in his Ministers , for 1 Pet. 3. 19. It is said , That Christ by his Spirit preached in the daies of Noah to the soules now in prison , Christ preached in Noahs time before he was Incarnate , much more doth he preach now : and as he was patient then to endure the old World , unto whom Noah preached a hundred and twenty yeares , so he is patient now in his Ministers to preach still by the same Spirit , Even to us still , and yet the enteatainement in many places is ( as Paul complaines , ) though the more I love you , yet she lesse I am beloved of you . Let these things moove us to be patient towards God and Christ , if we be corrected in any kind , considering that Christ is so patient towards us , and to waite upon him with patience . How long hath he waited for our conversion ? how long doth hee still waite for the through giving up of our soules to him ? Shall we thinke much then to waite a little while for him ? And let this Spirit of Christ strengthen us likewise in our dealing with others , as to beare with evill men , and as it is . 2 Tim. 2. 25 , 26. To waite if God will at any time give them repentance . Neither may we be so short spirited that if we have not an answer presently to give over . Wee should imitate Christ heere , never give over as long as God continues life with any advantage and opportunitie to doe good to any soule , waite , if God at any time will give them Grace . Open to mee my Sister , my love , &c. Let this aga●ne worke upon us , that our Saviour Christ here would thus set forth his love , and his patience in his love , in bearing with us thus under the resemblance of a silly suitor that comes afarre off and stands at the doore , and knocks , that Christ should stoope thus in seeking the good of our soules , Let this winn , and quicken our hearts with all readinesse , and thankfullnesse to receive him when hee comes to worke in our soules , considering , that Christ hath such a care of us by himselfe , his Ministers , and the motions of his Spirit , who joynes with his Ministrie ; let not us therefore be carelesse of our owne soules ; but let it moove our hearts to melt to him . The motives may be seene more in the particular compellations , Open to mee my Sister , my Love , &c. My Sister . This was spoken of before in the former verse . The Church of God is Christs Sister and Spouse , we are knit to him both by Consanguinitie , and by Affinitie . The neerest as●initie is Marriage : and the neerest Consanguinitie is Sister . So that there are all Bonds to knit us to Christ ; Whatsoever is strong in any bond , he knits us to him by it . Is there any love in an Husband , a Brother , a Mother , a Friend , in an Head to the members ? in any thing in the world ? Is there any love scattered in any relation , gather it all into one , and all that love , and a thousand times more then that , is in Christ in a more eminent manner , therefore he stiles himselfe in all these sweet relations , to shew that he hath the love of all , will a Sister shut out a Brother , when the Brother comes to visit her , and doe her all good ? is this unkindnesse even in Nature to looke strangely upon a man that is neere a kin , that comes and saith , Open to mee my Sister ? If the Sister should shut out the Brother , were it not most unnaturall ? And is it not monstrous in Grace ? when our Brother comes for our good , and in pittie to our soules to let him stand without doores ? Remember that Christ hath the same affections , to account us Brothers and Sisters now in Heaven , as he had when hee was upon the Earth , For after his resurrection ( saith he to his Disiciples ) I goe to my God , and to your God , to my Father , and to your Father ; hee calls himselfe our Brother , having one common Father in Heaven , and one Spirit , and one inheritance , &c , This is a sweet relation , Christ beeing our Brother , his heart cannot but melt towards us in any affliction . Ioseph dissembled a while out of politicke wisedome , but because hee had a Brothers heart to Benjamin , therefore at last hee could not hould , but melted into teares , though hee made his countenance , as though he had not regarded . So our Ioseph now in Heaven , may seeme to withdraw all tokens , and signes of Brotherly love from us , and not to owne us , but it is onely in shew , hee is our Brother still , his heart first or last , will melt towards his Bretheren to their wonderfull comfort . My Sister , &c. My Love. That word we had not yet . It is worthy also a little standing on ; for all these foure words bee ( as it were ) the attractive cords to draw the Spouse , not onely by shewing what hee had suffered , but by sweet titles , My Love , My Dove . What had Christ no love but his Spouse ? did his love goe out of his own heart to her ( as it were ? ) It is strange , yet true , Christs love is so great to his Church and Children , and so continuall to it , that his Church and People and every Chirstian soule is the seate of his love , That love in his owne breast beeing in them , they are his love , because hee himselfe is there , and one with them . Hee loves all his Creatures , they have all some beames of his goodnesse , Which hee must needes love , therefore hee loves them as creatures , and as they be more or lesse capable of a higher degree of goodnesse ; but for his Church and Children , they are his love indeed . But what is the ground of such love ? 1. Hee loves them at hee beholds them in his Fathers choise , as they are Elected of God , and given unto himselfe in Election : Thine they are thou gavest them mee ; Christ looking on us in Gods Election and choyce , loves us . 2. Againe , Hee loves us , because he sees his owne Graces in us , he loves what is his in us . Before we be actually his , he loves us with a love of good will , to wish all good to us ; But when we have any thing of his Spirit , that our natures are altered and changed , he loves us with a love of the intimatest friendship ; with the love of an Head , Husband , Friend , and what we can imagine ; hee loves his owne Image . Paul saith , That the Wife is the glorie of her Husband ; because what soever is in a good Husband , the Wife expresseth it by reflection . So the Church is the glory of Christ , shee reflects his excellencies , though in a weake measure , they shew forth his Vertues or prayses , as Peter speakes , thus hee sees his owne Image in her , and the Holy Ghost in his Church , hee loves her , and these in her : so as whether we regard the Father , or himselfe , or his Spirit , the Church is his Love. If we consider also what he hath done and suffered for her , wee may well say the Church is his love . Besides the former favours , ( not to speake of Election , hee choosed us before we were ) In time hee did choose us by actuall Election by which he called us : we had an existence , but we resisted , he called us when we resisted ; and then also he justified us , and cloathed us with his owne Righteousnesse , and after feedes us with his owne Bodie . As the soule is the most excellent thing in the world , so he hath provided for it the most excellent ornaments . Jt hath foode and ornaments proportionable . What love is this , that he should feede our soules with his owne Bodie , and cloathe us with his owne Righteousnesse . Hee loved mee ( saith Paule ) what was the effect of his love ? Hee gave himselfe for mee . Hee gave himselfe both that wee might have a Righteousnesse to cloathe us with in the sight of God , and he gave himselfe , that he might be the bread of life , My flesh is meate indeed , and my bloud is drinke indeed . The guiltie , the selfe accusing soule feedes upon Christ dying for its sinnes . Againe , Revel . 1. 6. you have his love set forth , Hee loved us , and how doth he witnesse it ? Hee hath washed us with his owne bloud , and hath made us Kings , and Priests , &c. the like you have , Ephes. 5. Hee loved us , and gave himselfe a swee●e Sacrifice to God for us . When this world is at an end , we shall see what his love is ; hee is not satisfied , till we be all in one place . What doth he pray for to his Father , Ioh. 17. 24. Father I will , that those whom thou hast given me be with me where I am , &c. runne through all the whole course of Salvation , Election , Vocation , Justification , Glorification , you shall see his love in all of them . But it were an infinite argument to follow , to shew the love of Christ , which is beyond all knowledge , and it is too large for us to know all the dimensions of it , to see the height , breadth , depth , and length of it , which wee should ever thinke speake and meditate of , because the soule is then in the most fit temper to serve , love , and glorifie God , when it is most apprehensive of his great love . This phrase imports diverse things , That there is not saving love to any out of the Church , which is his love . It is ( as it were ) confined in the Chruch , as if all the beames of his love met in that center , as we see when the beames of the Sunne meete in a glasse , they burne , because many are there united . So in the Church all his love doth meete . Then the Church is his love also , Because whatsoever shee hath or hopes for , is from his love , and is nothing but his love . The Church as it is a Chruch is nothing but the love of Christ. that there is a Church so endowed , so graced , so full of the hope of glorie , it is out of his love . And for the properties of it . It is a free love , a pr●venting love ; he loved us before ever we could love him ; he loved us when we resisted him , and were his enemies . It is a most tender love , as you have it Isa. 49. 15. C●n a mother forget her sucking child , if she should yet will not I forget thee ? thou art written on the palmes of my hands , &c. He hath us in his hart , in his eye , in his hand , in a mothers hart , and beyond it ; he hath a tender eye and a powerfull hand to maintaine his church . It is a most transcendent , and carefull love , all comparisons are under it . And it is a most intimate invinsible love , that nothing could quench it , as we se heere the Church droupeth , and had many infirmities , yet she is Christs love , so that the love of Christ is a kinde of love that is unconquerable , no water will ever quench it , no sinne of ours , no infirmitie ; So as it is very comfortable that the Church considered under infirmities is yet the love of Christ , I sleepe , but my hart waketh , yet Christ comes with my love , my dove , &c. But what cannot Christ see matter of weakenesse , sinfullnesse , hatred , and dislike in the Chruch ? Oh yes , to pitty , helpe , and heale it , but not at all to diminish his love , but to manifest it so much the more . His love is a tender love , sensible of all things wherewith we displease him , yet it is so invincible and unconquerable , that it overcomes all . Againe he sees ill indeed in us , but he sees in us some good of his owne also , which moves him more to love , then that that is ill in us , moves him to hate , for what he sees of ours , he sees with a purpose to vanquish , mortifie , and ea●e it out ; the Spirit is as fire to consume it , He is as water to wash it , but what he sees of his owne , he sees with a purpose to encrease it more and more , and to perfect it , therefore he says my Love , notwithstanding that the Church was a sleepe . This therefore serves greatly for our comfort , to search what good Christ by his Spirit hath wrought in our harts , what faith , what love , what sanctified judgement , what fire of ●oly affections to him , and to the best things , O let us value our selves by that that is good , that Christ hath in us . We are Christs love notwithstanding we are sleepie , if we be displeased with this our state , that as Christ dislikes it , so if we by the Spirit dislike i● , the matter is not what sinne we have in vs ; but how we are affected to it . Have we that ill in us , which is truly the griefe of our harts and soules , which as Christ dislikes , so we abhorre it , and would be purged , and ridd of it ; and it is the griefe of our harts and soules , that we cannot be better , and more lovely in Christs eye ? then let us not be discouraged . For Christ estemes of his Church highly , even as his very love , even at that time when she was sleepie . And may ●each us in time of temptation not to hearken to Sathan , who then moves us to looke altogether upon that which is naught in us , thereby to abate ●ur love to Christ and our apprehension of his to us ; for he knowes if we be sensible of the love of Christ to us , we shall love him againe . For love is a kinde of fire , an active quality , which will set us about glorifying God , and pulling downe Sathans kingdome ; As we say in nature ( fi●e doth all ) what worke almost can a man worke without fire , by which all instruments are made and heated &c. So grace doth all with love ; God first doth manifest to our soules his love to us in Christ , and quicken us by his Spirit , witnessing his love to us wherewith he warmes our harts , kindles and insta●●es them so with love , that we love him againe , which love hath a constraining sweet violence to put us upon all duties , to suffer , to do , to resist any thing . If a man be in love with Christ , what will be harsh to him in the world ? the divell knowes this well enough , therefore one of his maine engines , and temptations is to weaken our harts in the sence of Gods love and of Christs . Therefore let us be as wise for our soules as he is subtill , and politique against them ; as watchfull for ou● owne comfort , as he is to discomfort us , and make us despaire . Let us be wise ●o gather all the arguments of Christ love , that we can . But how shall we know that Christ loves us in this peculiar manner ? First , Search what course he takes and hath taken to draw thee neerer unto him ; he chastiseth every one that he loveth . Seasonable corrections sanctified is a signe of Christs love , when he will not suffer us to thrive in sinne , when we cannot speake nor doe amisse ; but either he lasheth us in our conscience for it , and by his Spirit checks us , or else stirrs up others , one thing or other to make us our of love with sinne . Againe , we may gather Christs love by this , if we have any love to divine things and can set a great price upon the best things , upon the word , because it is Christs word ; upon grace , prizing the image of Christ , and the new creature , when we can set an high value upon communion with Christ , the sence of his love in our hearts and all spirituall prerogatives , and excellencies above all things , this is an excellent argument of Christs love to us , Our love is but a reflection of his , and therefore if we have love to any thing that is good , we have it from him first . If a wall that is cold become hot , we say , the Sunne , of necess●ry must shine on it first , because it is nothing but cold stone of it selfe . So if our hearts , that are naturally cold be heated with the love of divine things , certainely we may say , Christ hath shined here first : for naturally our harts are of a cold temper , there is no such thing as spirituall love growing in our natures and harts . You have many poore soules helped with this , who cannot tell whether Christ love them or noe , but this helpes them a little , they can find undoubted arguments of their love to Christ , his Image and servants , and of relishing the word , though they find much corruption ; and this their love to divine things tells them by demonstrations from the effects , that Christ loves them , because there is no love to divine , and supernaturall things without the love of Christ first . And the graces in our hearts , they are love tokens given to the spouse . Common favours he gives , as Abraham gifts to his servants and others , but speciall gifts to his spouse , if therefore there be any grace , a tender and soft heart , a prizing of heavenly things , love to Gods people and truth , then we may comfortly conclude Christ loves us , not only because they are reflections of Gods love , but because they are iewels and ornaments that Christ onely bestowes upon his spouse , and not upon reprobates , such pretious iewells as these . By discovering his secrets to us , for that is an argument of love . Doth Christ by his Spirit discover the secret love the hath borne to us before all worlds ? doth he discover the breast of his father , and his owne heart to us ? this discovery of secret affections , of intire love sheweth our happiestate ; for that is one prerogative of freindship , and the cheefest discovery of secrets , when he gives us a particular right to truthes , as our owne , that we can goe challenge them , these are mine , these belong to me , these promises are mine , this discovery of the secret love of God , and of the interest we have in the promises , is a signe that Christ loves us , and that in a peculier manner we are his love . Let us be like our blessed Saviour , that where wee see any saving goodnesse in any let us love them : for should not our love meete with our Saviours love . Shall the Church of God be the love of Christ , and shall it be our hatred ? Shall a good christian be Chists love , and shall he be the object of my hatred and scorne ? can we imitate a better patterne ? O let us never thinke our estate to be good , excepet every child of God be our love as hee is Christs love . Can I love Christ , and cannot I love him in whom I see Christ ? It is a signe that I hate himselfe , when I hate his Image . It is to bee wondered at that the Divell hath prevailed with any so much , as to thinke they should be in a good estate , when they have hearts rising against the best people , and who as they grow in grace , so they grow in there dislike of them . Is heere the Spirit of Christ ? And let them likewise be here reproved , that are glad to see any Christian hault , slip , and goe awry . The best Christians in the world have that in part , which is wholly in another man ; he hath flesh in him . Shall we utterly distaste a Christian for that ? The Church was now in a sleepie condition , and yet notwithstanding Christ takes not the advantage of the weakenesse of the Church to casheere , and to hate her , but he pitties her the more , and takes a course to bring her againe into a good state and condition . Let us not therefore be glad at the infirmities and failings of any , that discover any true goodnesse in them ; it may be our owne case ere long , it casts them not out of Christs love , but they dwell in his love still , why should we then cast them out of our love and affections ? Let them be our love still , as they are the love of Christ , notwithstanding their infirmities . The end of the Sixt Sermon . THE SEVENTH SERMON . CANT . V. II. III. My Love , my Dove , my Vndefiled : for my head is filled with dew , and my locks with the dropps of the night . I have put of my coate , how shall I put it on ? I have washed my feet , how shall I defile them ? Hat the life of a Christian is a perpetuall conflicting , appeares evidently in this Booke , the passages whereof joyned with our owne expe●iences , s●●fici●ntly declare what combats , Tryalls , and temptations the Sa●●ts are subject unto after their new birth and change of life , now up , now downe , now full of good resolutions , now againe sluggish and slow not to be waked , nor brought forwards by the voice of Christ , as it was with the Church here , shee will not out of her sleepe to open unto Christ , though he call and knocke , and stand waiting for entrance . She is now desirous to pittie her selfe , and needs no Peter to stirre her up unto it , the flesh of it selfe is prone enough to draw backe , and make excuses to hinder the power of grace from its due operation in us . She is layed along ( as it were ) to rest her ; yet is not she so asleepe , but shee discernes the voice of Christ , but up and rise she will not Thus we may see the truth of that speech of our Saviour verified , That which is borne of the flesh is flesh , and that which is borne of the Spirit is Spirit . The flesh pulls her backe , the Spirit would raise her up to open to Christ , he in the meane while makes her inexcusable , and prepares her by his knocking , waiting and departing : as for a state of further Humiliation , so for an estate of further Exaltation . But how lovingly doth he speake to her ? Open unto me my Love , Hee calles her my Love , especially for two respects ; partly because his love was setled upon her , it was in his owne breast , but it rested not there , but seated it selfe upon , and in the heart of his spouse , so that shee became Christs love . Wee know the heart of a lover is more where it loves , then where it lives , ( as we use to speake ) and indeed , there is a kind of a going out ( as it were ) to the thing beloved with a heedlesnesse of all other things , where the affection is in any excesse , it carries the whole soule with it . But besides this , when Christ saith my love , he shews , that as his love goes , and plants , and seates it selfe in the Church , so it is united to that , and is not scattered to other objects . There are beames of Gods generall love scattered in the whole World , but this love , this exceeding love , is onely fastened upon the Church . And indeed there is no love comparable to this love of Christ , which is above the love of Woemen , of Father , or Mother , If we consider what course he takes to shew it ; For there could be nothing in the world so great to discover his love , as this gift , and gift of himselfe , And therefore hee gave himselfe ( the best thing in Heaven or in Earth ) withall to shew his love , The Father gave him , when he was God equall with his Father , he loved his Church , and gave himselfe for it ; how could he discover his love better , then to take our Nature to shew how he loved us ? how could he come neerer to us , then by beeing incarnate , so to be bone of our bone , and flesh of our flesh , and tooke our nature to shew how he loved it . Love drawes things neerer wheresoever it is ; It drew him out of Heaven to the Wombe of the Virgin , there to be incarnate , and after that , when he was borne not onely to be a man , but a miserable man , because we could not be his spouse unlesse he purchased us by his death . Wee must be his spouse by a satisfaction made to Divine Iustic● . God would not give us to him , but with salving his Iustice. What sweete love is it to heale us not by searing , or lancing , but by making a plaister of his owne bloud , which he shed for those that shed his in malice and hatred . What a wondrous love is it , that he should powre forth teares for those that shed his bloud , O Ierusalem , Ierusalem , &c. that he prayed for those that persecu●ed him ? and what wondrous love is it now that he sympathizeth with us in Heaven , accounting the harme that is done to the least member he hath , as done to himselfe ? S●●l S●●l why persecutest thou mee ? and that he should take us into one Body with himselfe , to make one Christ ? and he doth not content himselfe with any thing he can doe for us here , but his desire is that we may be one with him more and more , and be for ever with him in the heavens , as you have it in that excellent prayer . I●hn . 17. 24. Now this should stirre us up to be fully perswaded of his love , that loves us so much . Christs love in us , is as the loadstone to the Iro● , our hea●ts are heavy and downwards of themselves . We may especially know his love by this , that it drawes us upwards , and makes us heavenly minded , it makes us de●ir● further and further communion with him , still there is a magneticall attractive force in Christs love , wheresoever it is , it drawes the heart and affections after it . And we may know from hence one Argument to proove the stability of the Saints , and the immortality of the soule , because Christ calles the Church his love . The want of love againe ( where it is intire , and in any great measure ) is amiserie . Christ therefore should suffer , if those he hath planted his love upon , whom he loves truely , either should fall away for ever , or should not be immortall for ever . Christ will not loose his love ; and as it is an argument of persevering in Grace ; So is it of an everlasting beeing that this soule of ours hath , because it is capable of the love of Christ , seeing there is a sweete union , and communion betweene Christ and the soule . It should make Christ miserable ( as it were ) in Heaven , the place of happinesse , if there should not bee a meeting of him and his spouse , there must therefore be a meeting , which marriage is for ever , that both may be for ever happy one in an other . Let us often warme our hearts with the consideration hereof , because all our love is from this love of his . Oh the wonderfull love of God , that both such ●ranscendent Majesty , and such an infinite love should dwell together . ( We say ) Majesty and love never dwell together , because , Love is an 〈◊〉 of the soule to all services . But herein it is false , for here Majesty and L●ve dwell together in 〈◊〉 heart of one Christ , which Majesty hath stooped as low , as his Almightiy power could give leave . Nay it was an Almigity power , that hee could stoope so low and yet be God keeping his Majesty still . For God to become man , to hide his Majesty for a while , not to be know●e to be God , and to hide so farre in this nature , as to die forus . What an Almighty power was this , that could goe so low and yet preserve himself● God still , yet this we see in this our blessed Saviour , the greatest Majesty met with the greatest abasement that ever was , and all out of love to our poore soules . There was no stooping , no abasement that was ever so low as Christ was abased unto us , to want for a time even the comfort of the presence of his Father . There was an union of Grace , but the union of solace , and comfort , that he had from him was suspended for a time , out of love to us , for he had a right in his owne Person to be in Heaven presently . Now for him to live so long out of Heaven , and oft times , especially towards his suffering to be without that solace ( that he might be a sacrifice for our sinnes ) to have it suspended for a time , what a condescending was this ? It is said , Psal. 113. 6. that God stoopes To behold the things done here below . It is indeed a wondrous condescending , that God will looke upon things below ; but that hee would become man , and out of love to save us , suffer as he did here , this is wondrous humility to astonishment . We thinke humility is not a proper grace , becomming the Majesty of God ; so it is not indeed , but there is some resemblance of that grace in God , especially in Christ , that he should to reveale himselfe , vaile himselfe with flesh , and all out of love to us , The consideration of these things are wondrous effectuall , as to strengthen Faith , so to kindle Love. Let these be for a taste to direct our meditations herein . It followes . My Dove . We know when Christ was baptised , the Holy Ghost appeared in the shape of a Dove ( as a symbole of his presence , ) to discover thus much , That Christ should have the propertie and disposition of a Dove , And be meeke and gentle . For indeed he became man for that end to be a mercifull Saviour . Learne of me , for I am meeke and lowly . And I will not quench the smoaking flaxe , nor breake the bruised reede , &c. said he , and therefore the Spirit appeared upon him in the shape of a Dove . As likewise , To shew what his office should be ; for even as the Dove in Noahs Arke was sent out , and came home againe to the Arke with an Olive branch , to shew that the waters were abated : So Christ was to preach deliverance from the deluge of Gods anger , and to come with an Olive leafe of peace in his mouth , and reconciliation , to shew that Gods wrath was appeased . When he was borne , the Angels sung , Glory to God on high , on earth peace , and good will towards men : Now as Christ had the Spirit in the likenesse of a Dove , So all that are Christs , the spouse of Christ , have the disposition of Christ , that Spirit that framed him to be like a Dove , frames the Church to be a Dove , as the oyntment that was powred on Aarons head , it ran downe upon the lowest skirts of his garments . Now the Church is compared to a Dove ; partly , for the disposition that is and should be in the Church resembling that creature . And partly also , For that the Church is in a mournfull suffering cond●tion . 1. For the like disposition as is found in a dove . There is some good in all creatures , there is no creature but it hath a beame of Gods Majesty , of some Attribute , but some more then others . There is an Image of vertue even in the inferiour creatures . Wherefore the Scripture sends us to them for many vertues , as the sluggard to the Ant , and indeed we may see the true perfection of the first Creation , the state of it more in the creatures then in our selves , for there is no such degeneration in any creature as there is in man. Now that which in a Dove the Scripture aimes at , Wee should resemble a Dove in , is his meekenesse especially . The Church is meeke both to God and Man , not given to murmurings and revengement ; meeke , that is , I held my tongue without murmuring ( as it is in the Psalme ) I was dumbe , &c. which is a grace that Gods Spirit frames in the heart of the Church , and every particular Christian , even to be meeke towards God by an holy silence ; And likewise towards men to put on the Bowells of meekenesse , as we are exhorted , Collos. 3. 12. As the elect of God put on the Bowells of meekenesse , and compassion , &c. Hereby we shall shew our selves to be Christs , and to have the Spirit of Christ. And this grace disposeth us to a neerer communion with God then other graces : it is a grace , that God most delights in , and would have his spouse to be adorned with , as is shewed , 1. Pet. 3. 4. where the Apostle tells woemen , it is the best Jewell and ornament that they can weare , and is with God of great price . Moses we reade , was a mighty man in prayer ; and a speciall meanes to helpe and fit him thereunto , was because he was the meekest man on earth . And therefore , Zeph. 2. 1 , 2. Seeke the Lord seeke meekenesse . And it fitts a man for communion with God. For God resisteth the proud , and giveth grace to the meeke and humble . It is a grace that empties the soule of selfe conceit , to thinke a mans selfe unworthy of any thing , and so makes it capacious , low , and fit for God to fill with a larger measure of his Spirit ; it takes away the roughnesse and swelling of the soule , that keepes out God and grace , therefore in that grace wee must especially be like this meeke creature , which is no vindicative creature , that hath no way to revenge it selfe . Againe it is a simple creature without guile , it hath no way to defend it selfe , but onely by flight . There is a simplicity that is sinfull , when there is no mixture of wisdom in it . There is a simplicity , that is a pure simplicity , and so God is simple , which simplicity of God is the grou●d of many o●her attributes . For t●er●po● hee is Eternall , because there is nothing co●trarie in him , there is no mixture in him of any thing opposite , so th●t is a good simplicity in us , when there is no mixture of fraude , no duplicity in the soule ; A double hearted man is inconstant and unstable in all his wayes . Now simplicity as it is a vertue , so we must im●tate the Dove in it , for there is a sinnefull Dove-like sillynesse . For Hosea . 7. 11. Ephra●m is said there to be like a silly Dove without heart , they call t● Egipt , they goe to Assiria , There is a fatall simplicity usually going before destruction , when wee hate those that defend us , and account them enemies , and relie more upon them that are enemies indeed then upon friends . So it was with Ephraim before his destruction , he was a silly Dove without heart , he called to Egypt and went to Assyria ( false friends ) that were enemyes to the Church of God ; yet they trusted them more then God or the Prophets . Men have a world of tricks to unde●mine their friends , to ruine them , and to deserve ill of those that would with all their hearts deserve well of them , when yet in the meane time they can gratifie the enemy , please them and hold correspondencie with them , as heere Ephraim did . Ephraim is a silly Dove , &c. This therefore is not that which wee must aime at , but to be simple and children concerning evill , but not in ignorance and simplicitie that way . Againe , this creature is a faithfull creature , that is mainely here aimed at ; it is faithfull to the mate , So the Christian soule by the Spirit of God , it is made faithfull to Christ , it keepes the judgement chast , is not tainted with errors and sinnes , hee keepes his affections chast likewise , sets nothing in his heart above Christ , whom hath hee in Heaven but him , and what is there in Earth hee desires beside him . You know in the Revelation , the Spouse of Christ is brought in like a Virgin contracted , but the Romish Church like a whore . Therefore the Church of God must take heed of the Roman Church , for that is not a Dove , wee must be Virgins , who must keepe chast soules to Christ , as you have it Reve. 14. 4. Those that follow the Lamb , wheresoever hee goeth , they have not defiled themselves with woemen , the meaning is spirituall , namely that they have not defiled themselves with Idolatry and spirituall fornication : they have chast hearts to Christ. So in this respect they resemble the Dove ; These therefore that draw away from the love of religion to mixture , to be meretrices , and harlots in religion , they are not Christs doves , as farre as they yeeld to this , it is an argument that they have false hearts ; Christs Church is a Dove , she keepes close and inviolate to him . Againe , This creature is of a neate d●sposition , it will not lodge where it shall bee troubled with stench , and annoyed that way , and likewise feedes neately on pure graine , not upon carrion , as you see in the Arke , when the Raven was sent out it lights upon carrion , of which there was then plenty , and therefore never came into the Arke againe . But the Dove , when she went out would not light upon carrion , or dead things ; and so finding noe fit food came backe againe to the Arke . So the Christian soule in this respect is like a Dove , that will not feed upon worldly carrion , or sinnefull pleasures , but upon Christ and spirituall things . The soule of a carnall , and a naturall man useth to feed upon dust , earth and earthly things , when the soule of a true Christian , that hath the taste of Grace , feedes n●atly , it will not feed on that which is base and earthly , but upon heavenly and spirituall things . It is Gregaria avis , a bird that loves commu●ion and fellowship , as the Prophet speakes , Who are those that flocke to the windowes as Doves , for so they use to flocke to their houses by companies . So the children of God love the communion and fellowship one of another , and keep severed from the world , as soone as ever they are seperated from it ; delighting in all those of the same nature . Doves will consort with Doves , Christians with Christians and none els● , they can relish no other company , these and such like properties may profitably bee considered of the D●ve . The much standing ●pon these were to wrong the intendment of the Spirit of God ; to neglect them altogether , were as much . Therefore wee have touched upon some properties onely . Now For the sufferings of the Church it is like a Dove in this . The Dove is molested by all the Birds of prey , it being the common prey of all other ravenous birds . So the poore Church of God is persecuted and molested , Oh that I had wings like a Dove , &c ( saith holy David ) It is an old speech , and is for ever true , That Crowes and such escape better then Doves . The punishment that should light on Ravens oft times it lights on Doves , thus Gods Dove , Gods Church is used . But , What defence hath Gods poore Church ? why no defence . But First , flight , even as the Dove hath nothing but flight , it hath no tallents to wound , but it hath flight , so we are to fly to God as to our mountaine , fly to the Arke that God may take us in . The Church of God hath no other refuge but to be housed in God and Christ , he is our Arke . Secondly , and to mourne as Hezekiah saith of himselfe . Isay. ●8 . Hee mourned as a Dove , and chat●er●d like a Crane . The state of the Church of God is like the Turtles , to mourne in all afflictions , desertions , and molestations of wicked men , to mourne to God who heares the bemonings of his owne Spirit in them : and woe to all other birds , the birds of prey , when the Turtles doe mourne ( because of their cruelty ) it is a presage of ruine to them , when they force the Turtle to sorrow , and mourning . And then Thirdly , they have another refuge besides flight and mourning , which is to build high from v●rmin● that would otherwise molest them . Instinct teacheth them thus to escape their enemies by building high , and so to secure themselves . So there is in Gods childeren a gratious instinct put , an Antipathie to the enemies of it , which tends to their safetie , in that they mingle not themselves with them . And likewise , God breeds in them a familiaritie with himselfe , and stirrs them to build in him as on a rocke , to be safe in him . But you will object , If the Church of God bee his Dove , why is it so with it as it is , that God should suffer his love and his Dove , and his turtle thus ( as it were ) to bee preyed upon . Give not the soule of the Turtle to the beasts ( saith the Psalmist ) If the Church were Gods Dove he would esteeme more of it then hee doth , ●nd not suffer it to bee persecuted thus ? God never forsakes his Dove , but is an Arke for it to fly to , a Rocke for it to build on , The Dove hath alwayes a refuge in God and in Christ in the worst times ; You have a notable place for this . Psal. 68. 13. Though you have lyen among the po●s ( that is ) smeared , and sullied ; yet they shall bee as the wings of a Dove covered with silver and her feathers with yellow gold , when ●he almighty scattered Kings in it , it was white as the snow in Salmon . So though the Church of God lies among the pots a while all smeared , and soiled , and sullied with the ill usage of the world , yet as long as it keepes it selfe a Dove , unspotted of the filth of the world and sinne , though it bee smeared with the ill usage thereof , we see what God promiseth heere ; Yet shall they bee as the wings of a Dove covered with silver and her feathers with yellow gold . So God will bring forth his Dove with glory out of all these abasements at length . So much for the title of Dove . It followes My Vndefiled . Vndefiled is a high word to be applied to the Church of God here , for the Church groning under infirmities to be counted perfect and undefiled : but Christ who judgeth aright of his Church , and knowes best what she is ; Hee yet thus judgeth of her . But , How is that ? The Church is Vndefiled ( especially ) in that it is the Spouse of Christ and cloathed with the robes of his Righteousnesse . For there is an exchange so soone as ever we are united to Christ , our sinnes are upon him , and his Righteousnesse is made ours ; and therefore in Christ the Church is undefiled . Christ himselfe the second Person is the first lovely thing next the Father , and in Christ all things as they have relation to Him are loved , as they are in Him. Christs humane Nature is next loved to the second Person , it is Vnited , and is first pure , holy , and beloved , Then because the Church is Christ misticall , it is neere to him ( and in a manner ) as neere as that sacred Body of his , both making up one Christ mysticall , And so is amiable , and beloved even of God himselfe , who hath pure eyes : yet in this respect lookes upon the Church as Vndefiled . Christ and his Church are not to be considered as two , when we speake of this undefilednesse , but as one . And the Church having Christ with all that is Christs , they have the field , and the pearle in the field together , and Christ giving himselfe to the Church , he gives his Righteousnesse , his perfection , and holines , all is the Churches . But how can it be the Churches , when it is not in the Church , but in Christ ? It is safe for the Church that it is in Christ who is perfect , and Vndefiled ; for us to make us appeare so : and so it is in Christ the second Adam for our good : it is not in him as another person ; but it is in him , as the Churches Head , that make both one Christ. The hand and the foot see not ; but both hand and foot have benefit by the eye that sees for them . There is no member of the body understands , but the head does all for them . Put the case we have not absolute Righteousnesse , and undefilednesse in our owne Natures and persons inheering in us . Yet we have it in Christ that is one with us , who hath it for our good . It is ours ; For all the comfort , and good that we may have by it , and thereupon , The Church in Christ is undefiled : yea even then when it feeles its own defilements . And here ariseth that wondrous contradiction that is found in a beleevers apprehension . The nature of faith is to apprehend Righteousnesse , in the sence of sinne , Happinesse , in the sence of misery , and favour in the sence of displeasure And the ground of it is ; Because that at the same time , the soule may be in some measure defiled in it selfe , and yet notwithstanding be undefiled in her head and husband Christ. Hence the guilty soule , when it feeles corruption and sinne , yet notwithstanding doth see it selfe holy , and cleane in Christ the head , and so at once there is a conscience of sinne , and no more conscience of sinne , as the Apostle saith , Heb. 10. 2. when we believe in Christ , and are purged with his bloud , that is , there is no more guilt of sin binding over to eternall damnation , yet notwithstanding alwayes there is a conscience of sinne , for we are guilty of infirmities , And if we say we have no sinne we lie and deceive our selves . But , How can this be that there should be conscience of sinne , and no conscience of sinne , a sinner , and yet a perfect Saint and undefiled ? The Conscience knowes its owne imperfection , so it is defiled , and accuseth of sinne : And as it lookes to Christ so it sees it selfe pure , and purged from all sinne ; Here is the conquest , fight , and the victory of Faith in the deepest sence of sinne , pollution and defilement in our selves ; at the same time to see an absolute , and perfect Righteousnesse in Iesus Christ. Herein is even the triumph of Faith whereby it answers God. And Christ who sees our imperfections , ( but it is to purge and cleanse them away , not to damne us for them ; ) at the same time hee sees us in his owne love , cloathed with his Righteousnesse , as one with himselfe indowed with whatsoever he hath , his satisfaction and obedience being ours , as verily as any thing in the world is . Thus hee lookes on us , and thus faith lookes upon him too , and together with the sight , and sense of sinne , at the same time , it apprehends Righteousnesse , perfect Righteousnesse , and so is undefiled . This is the maine point in Religion , and the comfort of Christians to see their perfection in Christ Iesus , And to be lost in themselves ( as it were ) and to be onely found in him , not having their owne Righteousnesse , but the Righteousnesse of God in him . This is a mistery which none knowes but a beleeving soule ; none see corruption more , none see themselves freed more , they have an inward sight to see corruption , and an inward faith to see God takes not advantage at it . And surely there can be no greater honour to Christ then this , In the sence of sin , of wants , imperfections , staines , and blemishes , yet to wrap our selves in the righteousnesse of Christ God-man , and by faith beeing thus covered with that absolute Righteousnesse of Christ , with boldnesse to goe cloathed in the garments of this our elder Brother , to the throne of grace , This is an honour to Christ , to attribute so much to his Righteousnesse , That being cloathed therewith , we can boldly breake through the fire of Gods justice , and all those terrible attributes , when we see them all ( as it were ) satisfied fully in Christ. For Christ with his righteousnesse could goe through the justice of God , having satisfied it to the full for us . And we being cloathed with this his Righteousnesse and satisfaction may goe through too . But besides that there is another undefilednes in the Church , in respect to which she is called undefiled , that is , in pur●ty of disposition , tending to perfection . And God respects her according to her better part , and according to what hee will bring her in due time . For we are chosen un●o perfection , and to be holy in his fight , and perfectly holy , undefiled and pure , we are not chosen to weake beginnings . In choosing us , what did God ayme at ? Did hee ayme at these imperfect beginnings to rest there ? No , we were elected and chosen to perfection ; For as it is in this naturall life , God purposed that we should not onely have all the limbes of men , but grow from infancie to activenesse and perfection ; As God at first intended so much for our bodies , no question hee intends as much also for the soule , that we should not onely have the lineaments of Christianity , a sanctified judgement with affections in part renewed ; But hee hath chosen us to perfection by degrees . As the seed first lyes rotting in the ground , then growes to a stalke , and then to an eare ; So Gods wisedome shines here by bringing things by degrees to perfection , and undefilednesse . His Wisedome will have it thus , or else his Power might have it otherwise , because he will have us to live by Faith , to trust his mercy in Christ , and not to the undefilednesse that is begunne in us , but to admire that which wee have in Christ himselfe . And indeed it is the character of a judicious beleeving Christian soule , that he can set a price , and value the Righteousnesse of Christ out of himselfe , labouring , living and dying to appeare in that , and yet to comfort and sustaine himselfe during this Conflict and Sight betweene the flesh and the Spirit , that in time this inherent Grace shall be brought to perfection . And Christ hee lookes upon us as he meanes to perfect the worke of Grace in us by little and little , as he meanes to purge and cleanse us , as Ephes. 5. 26 , 27. The end of Redemption is , that he might purge his Church , and so never leave it , till he have made it a glorious Spouse in Heaven . He lookes upon us , as we shall be ere long , and therefore we are said , To be dead to sinne while we are but dying to it . And ( saith he ) You have cruc●fied the flesh with the affections , and lusts thereof , when we are but crucifying it ; but it is said so , Because it is as sure to be done , as if it were done already . As a man , when he is condemned , and going to his execution , he is a dead man ; So there is a sentence passed upon sinne and corruption , it shall be abolished and die . Therefore it is dead in sentence , and is dying in execution . It is done , They that are in Christ have crucified the flesh with the lusts thereof . It is as sure to faith as if it were done already . So wee are said to fit in heavenly places with Christ , wee are with him already . For Christ having taken us so neere in affection to himselfe , he will never leave us , till he have made us such , as hee may have full contentment in , which is in Heaven ; when the contract betweene him and us shall be fulfilled in consummation of the marriage . Thus faith lookes , and Christ lookes thus upon us . Which should comfort us in weakenesse , that God regards us not in our present imperfections , but as he means to make us ere long . In the meane time that hee may looke upon us in love , he lookes upon us in the obedience of his sonne , in whom whatsoever is good shall be perfected at the last . What should wee doe then , if Christ doth make his Church thus , his Love , his Dove , his Vndefiled , by making his love to meete in it as the center thereof , whereunto hee doth confine all his love ( as it were ) wee should confine our love to him againe , and have no love out of Christ , since hee hath no love out of us ; There should bee an everlasting mutu●ll shining , and reflection betweene him and the soule . Wee should laie open our soules to his love ; ( as indeed hee desires especially the communion of our affections , ) wee should reflect love to him againe . This perpetuall everlasting entercourse betweene Christ and his Spouse , is her maine happinesse heere , and her eternall happinesse in heaven ; In looking on him who hath done so much for us , hee shines on us , and wee looke backe againe upon him . Doth Christ love us so intimately● , and so invincibly , that no indignities nor sinne could overcome his love , which made , that hee endured that which hee hates most , to become sinne for us , nay the want of that , which was more to him , then all the world , the want of the sence of the favour of God for a time , My God my God , why hast thou forsaken me● ? Hath Christ thus infinitly loved us , and shall not wee backe againe make him our love ? In their degree the Saints of God have all done so . It was a good speech of Ignatius the Martyr , My love Christ was crucified . So a Christian should say , My love was crucified , my love dyed , my love is in heaven ; And for the things on earth I love them , as they have a beame of him in them , as they leade mee to him ; But he is my love , there my love is pitched , even upon him , this is the ground of these Scripture phrases , But our conversation is in heaven from whence wee looke for the Saviour , the Lord Iesus Christ , &c. and set your affections on the things that are above . Why ? Christ our love is there , the soule is more where it loves , then where its residence is . It dies ( as it were ) to other things , and lives in the thing it loves , therefore our thoughts and affections , our joy and delight should bee drawne up to Christ , for indeed his love hath such a magneticall attractive force , that where it is , it will draw up the heavie iron , the grosse soule , and make it heavenly , for there is a binding , a drawing force in this excellent affection of love . My love , my Dove , &c. There are all words of sweetnesse , he lobours to expresse all the affection hee can , for the conscience , is subject to upbraid and to claimour much , so that there must bee a great deale of perswasion to still the accusing conscience of a sinner , to set it downe , make it quiet , and perswade it of Gods love . Therefore hee useth all heavenly Rhetoricke to perswade and move the affections . In this that the Church is undefiled in Christ , Let us learne when afflicted in conscience not so much to judge of our selves by what we feele in our selves as by what faith suggests . In Christ therefore let us judge of our selves by what wee are as in him : Wee are poore in our selves , but have riches in him ; wee die in our selves in regard of this life , but wee have a life in him , an eternall l●fe , and wee are sinners in our selves , but wee have a Righteousnesse in him whereby wee are righteous in his sight . Wee are foolish , unskillfull , and ignorant in our selves , but hee is our wisdom in all whatsoever is amisse in us . Let us labour to see a full supplie of our wants made up in Christ , this is to glorifie God as much as if wee could fulfill the law perfectly . If wee were as undefiled as Adam was , wee could not glorifie God more , then when wee finde our selves , and our conscience guiltie of sinnes , yet thus by the Spirit of God to go out of our selves , and to see our selves in Christ , and thus to cast our selves on him , imbrace him , and take that guift of God given us , Christ offered to us , because God so commands , wee honour God more , then if wee had the obedience that Adam had at first before his fall . For now in the covenant of Grace , hee will bee glorified in his mercy , in his forgiving , forbearing , rich transcendent mercy , and in going beyond all our unworthinesse and sinnes , by shewing that there is a Righteousnesse provided for us , the Righteousnesse of God●man , whose obedience and satisfaction , is more then our disobedience , because it is the d●sobedience of man onely , but his Obed●ence and Righteousnesse is the Obedience , and Righteousnesse of God-man , so it satisfieth divine justice , and therefo●e ought to satisfie Conscience to the full , our faith must answer Christs carriage to us , we must therefore account our selves in him undefiled , because he accounts us so , not in our selves , but as we have a beeing in him , we are undefiled . Againe see here Christ accounts us ( even in regard of habituall grace ) undefiled , though we have for the present many corruptions . Let us therefore learne a lesson of moderation of so excellent a teacher ▪ let us not be ashamed to learne of our Saviour . What spirit shall wee thinke they have , that will unchurch Churches , because they have some defilement and unbrotherly bretheren , accounting them no Churches , no Bretheren , because they have some imperfections . Why hath not Christ a quarrell to the Church then ? is hee blind ? doth his love make him blind ? No , hee seeth corruption , but hee seeth better things , somewhat of his owne that makes him overlooke those imperfections , because they are such as hee meanes to mortifie , subdue , weare away , and to fire out by the power of his Spirit , which as fire shall wast all those corruptions in time . So it is with the Church ; put the case , she hath some corruptions , that it be not with her , as it should be , yet shee is a Church notwithstanding . The Church of Corinth ( we see ) Paul stiles them Saints , and Bretheren with all those sweet names , notwithstanding they had many corruptions among them . Wee have a company of malignant spirits worse then these a great deale , Atheisticall persons that have no Religion at all , who out of malice and envie watch for the halting of good Christians , who can see nothing but defilement in those that have any good in them , nothing but hypocrisie , mopishnesse , all that is naught , who if they can devise any blemish , put it upon them , whereas Christ sees a great deale of ill in the Church , but he sees it to pardon , subdue , and to pitty the Church for it , extolling and magnifying it's goodnesse . What spirits are those of , that watch to see imperfections in others , ( that their hearts tell them are better then they , ) that they may onely disgrace them by it : for goodnesse they will see none . And lik●wise , It should teach us not to wrong our selves with false judgement . Wee should have a double eye , one eye to see that which is amisse in us , our owne imperfections , thereby to carry our selves in a perpetuall humility : but an other eye of Faith , to see what we have in Christ , our perfection in him , so to account of our selves , and glory in this our best beeing , that in him wee have a glorious beeing , such an one whereby God esteemes us perfect , and undefiled in him onely . The one of which sights , should inforce us to the other , which is one end , why God in this world leaves corruption in his children . Oh , since I am thus undefiled shall I rest in my selfe ? Is there any harbour for me to rest in mine owne Righteousnesse ? O no , it drives a man out of all harbour ; Nay , I will rest in that Righteousnesse , which God hath wro●ght by Christ , who is God-Man , That will indure the sight of God , beeing cloathed with which , ● can indure the presence of God. So , this sight of our owne unworthinesse , and wants , should not be a ground of discourageme●●t , but a ground to drive us perfectly out of our selves , that by faith we might renew our title to that Righteousnesse , wherein is our especiall glory , Why should w● not judge of our selv●● as Christ doth ? Can we see more in our selves , then hee doth ? yet notwithstanding all he sees , hee accounts us as Vndefiled . Againe , ●ince hee accounts us undefiled , because hee meanes to make us so , and now lookes on us , as we shall be ▪ In all our ●oyles , and infirmities , let us comfort our selves , it shall not thus be alwayes with us . O , this 〈◊〉 of mine shall fall and fall still , and shall d●●ay as Sauls house , and the Spirit at the last shall conquer in all this . I am not chosen to this beginning , to this conflicting course of life : I am chosen to triumph , to perfection of Grace , this is my comfort . Thus we should comfort our selves , and set upon our enemies , and conflict in this hope of victory , I shall 〈◊〉 the 〈◊〉 of my selfe at the last . Jm●erfection should not discourage , but comfort us in this world ; wee are chosen to perfection ; L●t us still re●oyce in that we are chosen to Sanctification , which is a little begunne , being an earnest of other bl●ssings ; let us not rest in the pledge or in the earnest , but labour for a further pledge of more strength , and grace ; For 〈…〉 have the Spirit of Christ , will strive to be as much unspotted , and as heavenly as they can ; To fit themselves for that heavenly Condition as much as may bee ; when , because they canno● be in heaven , yet they will converse there , as much as they can ; and because they cannot be with such company altogether , they will be as much as may be , labouring as they 〈…〉 to be that which they shall be hereafter . Imperfection contents them not ; and therefo●re they pray still in the Lords prayer , Thy kingdome come . While there is any imperfection , their hearts are inlarged more and more , nothing contents them but perfection . And indeed God accounts us thus u●spotted for this end , because hee would incourage us , Where hee sees the will and indeavour hee gives the title of the thing desired . Verse . 3. I have put of my coate , how shall I put it on ? I have washed my feete , how shall I defile them ? Here is an ingenious confession made by the Church of her owne untowardnesse , notwithstanding all Christs heavenly Rhetorick and perswasion that hee did use ; yet shee drawes backe , and seemes to have reason so to doe . I have put my coate , how shall I put it on againe to let thee in , I have washed my feete , &c. It is a phrase taken from the custome of those hot countries , wherein they used to wash their feete . I have washed my feete , ●ow shall I defile them to rise and open the doore to thee ? There is a spirituall meaning herein , as if shee had said , I have some ease by this sleepie profession , some freedome from evill tongues , and some exemption , and immunity from some troubles I was in before . I was then perhaps too indiscreete , now wilt thou call me againe to those troubles , that I have wisely avoyded ? No , I have put of my coate , how shall I put it on ? I have washed my feete , how shall I defile them ? I affect this estate very well ; I am content to be as I am without further troubling of my selfe ; Thus the Church puts of Christ. This I take to be the meaning of the words , That which is observiable is this : That it is not an easie matter to bring the soule & Christ together into neere fellowship . We see here how the Church drawes back , for , the flesh moves either not to yeeld at all to duty , or to be cold , uncertaine , and unsetled therein . The flesh knowes that a neere communion with Christ cannot stand with favouring any corruption , & therfore the flesh will doe something , but not enough , it wil yeeld to something , but not to that that it should doe , to that communion and fellowship that we ought to have with Christ. To instance in some particulars , as a rule and measure to somewhat of which we should be . A Christian life should be nothing but a communion , and entercourse with Christ. A walking in the Spirit ; and to be spirituall , and to savour the things of the Spirit altogether , hee should studie to adorne his profession by a lively and cheerefull performance of dutie : And be exemplarie to others ; and should be in such a frame , as he should walke continually in the comforts of the Holy Ghost undismayed , and undaunted , And abound in the fruits of the Spirit , and doe all the good he can wheresoever hee comes , Hee should keepe himselfe unspotted of the world , goe against the streame , and be-continually in such a temper , as it should be the joy of his heart to be dissolved , and to be with Christ. One might go on thus in a world of particulars , which would be too long . If we could attaine to this excellency , it were an happy life , a Heaven upon Earth , this wee should ayme at . Will the flesh indure this , thinke you ? No , it will not ; Which you shall see more particularly in this next Observation , which is , That One way , whereby the unregenerate part in us hinders this communion with Christ , and the shining of a beleever in a christian course , Is by false pretences , reasons and excuses . I have washed my feete , I have put of my coate , &c. The flesh never wants excuses and pretences ( there was never any yet came to hell , but they had some seeming pretence for their comming thither ) to shift and shuf●●e off duties , there was never yet any carelesse sinnefull course but it had the flesh to justifie it with one reason or other ; and therefore it is good to understand the Sophysticall shifts of the flesh , and pretences and shewes which it hath , and as it is good to know the truth of God , and of Christ revealed in his word , so is it to know the falsenesse and deceitfullnesse of our owne hearts , they are both mysteries almost alike , hard to be knowne . Labour wee then more and more to know the falsehood of our owne disposition , and to know the truth of God , To give instance in a f●w p●rticulars . You s●e in the Church the difficulty of her comm●●●on with Christ comes from the idle pretences and excuses sh● hath . Every one hath his sev●●●ll pre●●xts , as his state and condition is . Wee thinke wee should be loosers , if wee give our selves to that degree of goodnesse which others doe , whereas God doth curse those blessings which men get with neglect of duty to him . If wee seeke first the Kingdome of Heaven , all other things that are good for us , shall be cast upon us . Thou shalt loose the favour of such a one ▪ Never care for that favour thou canst not keepe with Gods favour , the favour of man is a snare , take heed of that favour that snares thee , thou loosest their favour and company , but thou gainest the favour of Christ , and company of Angells . But they will raile on thee and reproach thee with thy old sinnes . Care not , God will doe thee good for that , as David said , when Shemai cursed him . But I shall loose my pleasure ? O but such pleasures end in death ; they are but pleasures of sinne for a season , and thou shalt not loose by the change , the wayes of wisdome are pleasant wayes , one day religiously spent in keeping of a good conscience , what a sweet farewell hath it ? Ioy is in the habitation of the Righteous . It becomes the Righteou● to be j●yfull . How ever outwardly it seemes yet there is a Paradise within . Many such objections the flesh makes , some take scandall at the prosperity of the wicked , and affliction of the Saints , and from hence take occasion to ro● in their dreggs of sin , but what saith Christ , Happy is the man who is not offended in m●e . As for the prosperity of the wicked , envy them not , they stand in slippery places , and flourish like a greene bay tree , but presently they vanish . Take no offence at them nor at the crosse , looke not at this , but at the ensuing comfort . Blessed are they that suffer for Righteousnesse sake , binde such words to your he●d as your crowne , Go● reserves the best comforts to the worst times , his people never find it otherwise . I but if I be thus precise , the times are so bad , I shall be alone . Complaine not of the times when thou makest them worse , thou shouldest make the times better , the worse the times are , the better be thou , for this is thy glory to be good in an evill generation . This was Lots glory . Paul tells what ill times they were , But saith hee , Our conversation is in Heaven , from whe●ce wee looke for a Saviour : What brings destruction on Gods people , but their joyning with the wicked . When they joyned with the children of men , then came the flood , these and the like pretences , keepe men altogether from goodnesse , or else from such a measure , as may bring honour to God and comfort to themselves . Or if men be great , why this is not honourable to do thus , as you know what Michall said to David , How glor●ous was the King of Israell this day ? like a foole , &c. To attend upon the word of God with reverence , to make conscience of Religion , O it stands not with greatnesse &c. But the Spirit of God answereth this in him , I will yet be more vile for God. It is a mans honour heere to stand for God , and for good things , and it is our honour , that God will honour us so much . Those likewise that are worldly have excuses also ; alas I must tend my calling , and they have Scripture for it to . He● that provides not for his family is worse then an Infidell , as if God had set up any callings to hinder the calling of Christianity , as if that were not the greatest calling , and the best part that will abide with us forever , as if it were not the part of a Christian to redeeme time from his calling to the duties of Christianity . I have no time ( saith the worldling ) what will you have mee to do ? why what time had David when hee meditated on the Law of God day and night ? hee was a King , the King is bound to study the Scriptures . And yet whose imployment is greater , then the imploiment of the cheife Magistrate ? And thus every one as their state and condition is , they have severall pretences and excuses . Those that are young , their excuse is , we have time enough for these things hereafter . Others as those that were negligent to build the second Temple , The time is not yet say they ; when as the uncertainty of this life of ours , the weightinesse of the businesse , the danger of the custome of sinne , the ingaging of our hearts deeper and deeper into the world , makes it a more difficult thing to be a Christian. It more and more darkens our understanding the more we sinne , and the more it estrangeth our affections from good things the more wee have run out in an evill course . Time is a speciall mercy , but then thou hast not time onely but the meanes , good company , and good motions , thou mayest never have such a gale againe , thy heart may be heardned through the deceitfulnesse of sinne . Againe , who would want the comforts of Religion for the present , ( as Austin saith ) I have wanted thy sweetenesse too long . What folly is it to want the sweetenesse and comfort of Religion so long as we may have it . Some others pretend , The uncomfortablenesse of Religion , I shall want my comforts , when as indeed there is no sound comfort without having our hearts in a perfect communion with Christ , walking with God , and breaking of from our evill courses . What is the reason of discomforts , unresolvednesse , and unsetlednesse ? when we know not where we are , whether we goe , or what our condition is , unsetlednesse breedes discomfort , and indeed there is no pleasure so much , as the pleasure that the serving of God hath with it . As the fire hath light and heate alwayes in it , so there is no holy action that we performe throughly , but as it hath an increase of strength , so there is an increase of comfort and joy annexed to it . There is a prese●t reward annexed to all things that are spiritually good : they carry with them present peace and joy , the conscience hath that present comfort , which consumes all discouragements whatsoever , as is alwayes found in the experience of that soule , that hath wonne so much of it selfe , as to breake through discouragements to the practise of holy duties . Beleevers have a joy and comfort , that others know not of : an hidden kind of Manna , and contentment . These , and a thousand such like discouragements men frame to themselves . My health will not serve : I shall indanger my life ; There is a Lyon in the way , ( saith the sluggard ) who with his excuses thinks himselfe wiser , then the wisest in the Citty ; There is none so wise as the sluggard ; for belly pollicie teacheth him a great many excuses , which he thinks will goe for wisedome ; because by them he thinks to sleepe in a whole skinne ; Hee is but a sluggard for all that , and though hee plead Yet a litle while , P●vertie , not onely outward , but spirituall poverty and barrennesse of soule will come upon him , as an armed man , and leave him destitute of grace and comfort , when he shall see at the last what an evill course of life hee hath led , that hee hath yeelded so much to his lazy flesh to be drawne away by discouragements from duties , that he was convinced were agreeable to the word . Now , what may bee the grounds and causes of these false Pre●●noes and Excuses , which hinder us from holy duties . There be many causes . First of all , one cause of this in us is this , Naturally so farre as we are not guided by a better spirit then our owne , we are inclined to much to the earthly present thi●gs of this life , because they are present , and pleasant ; and we are nuzled up in them , and whatsoever pulls us from them is unwellcome to us , this is one ground . Againe , Ioyne with this , that , Naturally since the fall , the soule of man having lost wisdome to guide it to that which is truly good , hath wit enough left to devise untoward shifts , to excuse that which is evill . In this fallen estate the former abilities to devise things throughly good , is turned to a matter of untoward wit joyned with shifting . God made man right but he hath sought out many inventions . Carnall witt , serves carnall will very well : and carnall lusts never want an advocate to plead for them , namely carnall reason . From the bent therefore of the soule to ill things , Pleasure , Ease , and Honour , ( such a condition as pleaseth the outward man since the fall ) the bent and weight of the soule goeth this way , together with wit : having lost the Image of God in holy wisdome , there is shifting . This is a ground also why delayes are joyned with shifts . Againe , there is another ground , that Corrupt Nature ( in this like the Divell and sinne ) which never appeare in their owne colours , sets a man on this way . Who would not hate the divell if he should appeare in his owne likenesse ? or sinne if it should appeare in his owne colours ? and therefore wit stretcheth it selfe to finde out shifts . For sayes the heart , unlesse there be some shifts and pretences to cover my shame , I shall be knowne to bee what J am indeed , which J would be loath were done : I would have the sweet , but not the shame of sinne , the credit of Religion , but not put my selfe to the cost which commeth with true Religion , to deny my selfe . Corrupt courses never appeare in their owne colours , they are like the Divell for this . And then againe , Naturally there is a great deale of Hypocrisie in us ; wee may doe duties to satisfie Conscience ( for somewhat must be done , ) to heare now and then , reade and come to prayer betwixt sleeping and waking ( yawning prayers ) when we can doe nothing else ; somewhat must be done , conscience else will cry out of us that we are Atheists , and shall be damned : some slubbering service must be done therefore . Yet notwithstanding herein is our hypocrisy , that we cannot bring our hearts to do it , as it should be done to purpose , for though it be true that there is much imperfection in the best actions , the best performances , yet this is hypocrisie when men doe not doe it as God may accept it , and as it may yeeld themselves comfort . The heart drawes backe : duties it will and must doe , but yet will not doe them as it shall have comfort by them . This is inbred in the heart naturally , conscience forceth to doe something , though the slesh and corruption pulls backe . This is the disposition of all men , till they have got the victory of their owne Atheisticall hearts . And then againe ▪ Another ground may bee this , a false conceit of God , and of Christ ; that they will take any thing at our hands , because wee love our selves , and thinke that wee doe very well , wee thinke that God is such a one as wee are , as it is Psal. 50. 21. Thou thoughtest that I was like unto thee , &c. that God will be put off with any thing , and any excuse will serve the turne . You have not a swearer , a filthy carelesse person , But hee thinkes God is mercifull , and Christ dyed for sinners : and I was provoked to it , &c. still hee thinkes to have some excuse for it , and that they will stand good with God. This Athe●sme is in us naturally , and when wee are palpably to blame in the judgment of others and our selves in our sober witts ▪ yet wee put more ignorance and carelesnesse on God then on our selves . Tush , God regards it not , it is the times , I would bee better : It is company whom I must yeeld unto &c. They thinke God will accept these things from them But one maine ground thereof is , The scandalls that wee meet withall in the world ; which ( indeed ) is a ground , because our owne false hearts are willing to catch at any thing . You see ( say they ) these men that make profession of Religion what they are ( and then the divell will thrust some Hypocrisie into the profssion of Religion ) and they judge all by one or too ( and will bee sure to doe it ) therein stands their ingenuity , and if they can see any infirmity in them that are incomparably better then themselves , Oh they are safe , heere is warrant enough to dislike Religion and all good courses ; because some doe so and so , as if the course of Religion were the worse for that . Thus they wrap themselves in those excuses , as men doe there hands to defend them from pricks . This is the vile poyson of our hearts that will bee naught , and yet notwithstanding will have reason to be so . The speech is , wicked●esse never wanted pr●texts : which as it is true of great wickednesse , much more is it of that which goes in the world for drowsie lukewarme profession , under which many sincke to Hell , before they are aware . They never want reason and pretexts to cover their sinne , there is a mint and forge of them in the soule , It can coyne them suddenly . Thus wee see our wits doe serve us excellently well , to lay blocks in our owne way to hinder us from Heaven ; we are dunces and dull to doe any thing that is spiritually good , whereof we are incapable . But if it be to lay blocks in our owne way to Heaven , to quarrell with God and his Ordinances , with the doctrine of salvation , with the instruments , teachers and those that leade us a better vvay , that our vvit vvill serve for . But to take a course to doe us good another day , to lay up comforts in vvhich vve might end and close up our dayes , there vve are backvvard , and have shift upon shift . This is added for the further explication of it : because of the necessity of the poi●t . For , except our hearts be discovered to us , we shall never know what Religion meanes , save to know so much as may through the winding , turning , shifting , and falshood of our owne Nature , bring us to hell : Wherein we are worse enemies to our selves then the Divell is , who could not hurt us , unlesse we did betray our selves . But hee hath factours in us to deale for him , our owne carnall wit and affection , they hould correspondencie with him , whence all the mischiefe that he doth us , is by that intercourse that our nature hath with Sathan , That is the Dalilah which betrayeth all the Sampsons ( sound vvorthy Christians in the vvorld ) to their spirituall enemies . The refore , vve can never be sufficiently instructed , vvhat a vile nature vve have so opposite to Religion , as farre as it is saving . Corrupt nature doth not oppose it so farre as it is slubbered over , but so farre as may bring us to that state vve should be in . vve● have no vvorse enemies then our ovvne hearts . Therefore let us vvatch over our selves continually , and use all blessed meanes appointed of God whereby vve may escape out of this dangerous sleepie disposition of soule , vvhich cost the Church so deare , as wee shall heare ( God vvilling ) hereafter . The end of the seventh Sermon . THE EIGHTH SERMON . CANT . V. III. I have put of my coate , how shall I put it on ? I have washed my feet , how shall I defile them ? WEE are now by Gods assistance to speake of the remedies against the lazie distempers we are prone unto in Spirituall things , where we left off the last day . What course should we take then to come forth from this distempered lasinesse , That wee may attaine a spirituall tast and relish of heavenly things , so as not to loath religious exercises : or delay and put them off with excuses . First of all , Resolve not to consult with flesh and blood in any thing ; For it alwayes counsells us for ease , as Peter cou●selled Christ , Master pitty thy selfe . So wee have a nature in us like unto Peter , spare , favour , pity thy selfe . Like Hevah , and Iobs w●fe , wee have a corrupt nature that is alwayes solliciting from God , and drawing us unto vanity . Take heed of cou●selling with flesh and blood ; for if men were in a citty invironed round about with enemies would they consult with them what they should doe for defence of the citty ? were it not a mad part ? and is it not a greater madnesse when Christians will consult with flesh and blood what they should do in duties of obedience , which will alwayes put us upon tearmes of ease , the favour of men , content and the like , which if a man yeeld to , hee shall never enter into heaven . Take heede therfore of consulting with our enemy , seeing Sathan hath all the correspondency hee hath by that enemy which wee harbour in our bossome . In which case the hurt hee doth us by his sophistry comes by our selves , wee betray our selves by our carnall reason , whereby Sathan mingleth himselfe with our imaginations and conceits . Let us therefore beware wee listen not to the counsell of flesh and blood , especially when the matter comes to suffering once , for there of all other things flesh and blood doth draw backe . ▪ Every one hath a Peter in himselfe , that saith , Spare thy selfe ; Thou art indiscreet to vent●re thy selfe ●pon this and that hazard . But where the judgment is convinced of the goodnesse of the cause , whether it bee Religion or Iustice , ●or the first or for the second table that matters not ; If the judgment be convinced of the thing ; then consult not with flesh and blood what●oever the suffering be . It is not necessary , that we should live in riches , honours , pleasures and estimation with the world . But it is necessary wee should live honest men , and good Christians . Therefore when flesh and blood objecteth in this kind , consult not with it . First , Because it is an enemy , and therefore is to be suspected and neglected ; Secondly , Because it is said , Flesh and Blood shall not inherit the kingdome of Heaven . And therefore we should practise that first lesson in Religion , Heavenly wisdome ; To ayde us wherein , Christ ( knowing what an enemy wee are to our selves in the wayes of God ) saith , Let a man deny himselfe , and take up his Crosse and follow mee , there is no following of Christ , considering that our flesh is so full of cavills and excuses , unlesse we practise that heavenly lesson of Christ , to denie our selves , our whole selfe , our wit and reason in the matters of God : our will and affections . Say nay to all the sluggishnesse of the flesh ; silence all presently , as soone as ever they discourage thee from holy wayes . Consider whence they come ? which is enough : from Gods and our enemie ; and the worst enemie wee have that lyeth in our owne bosome . And to inable us the better , marke what Paul saith , Wee are no more debtors to the flesh , &c. We owe nothing to it ; I owe not such obedience , such subjection to the flesh and carnall reason : I have renounced it long since . What am I abnoxious to a man unto whom I owe no service . Wee owe the flesh no service or obedience , what shall we yeeld to that which wee have long since renounced . And withall , In Spirituall courses , let us arme our selves with resolution : First , conclude Is it so or not so , let our judgements be convinced ; for , Resolution is a disposition arising from the will immediately , but it is of the will , by sound judgement convinced of the goodnesse of the thing , after which the will resolves . Get resolution from soundnesse of conviction , that such things are good , and that they are best for us , and best for us at this time , the sooner the better : that there is an absolute necessitie to have them , and that they are everlastingly good : O these considerations will put us on amaine to obtaine the same . It is our duty , and we shall sinne against God , against our Conscience , against the Spirit of God , and against others ( that take like liberty by our examples ) Jf we yeeld to our base lusts and suggestions in this kinde . And to helpe Resolution the more , let us have before our eyes , the examples of Gods worthies , who ( like unto Davids worthies , who brake through the Host of the Philistims for water ) Have in all ages broken through all discouragements , and made a conscience more to please God , to hould communion and fellowship with Christ , then to hold any correspondencie with the World , Looke to Blessed Paul , What doe yee vexing of me and breaking my heart ? I am ready not onely to goe to Ierusalem , but to die for Christs sake . And looke to Christ , how hee shakes of Peter , Get thee behind mee Sat●n , &c. Looke to Moses , how he shooke off all the solicitations of a Court ; Because hee had an eye to the recompence of the reward . Looke to Ioshua , I and mine house will serve the Lord. Let others of the world doe what they will : If others will goe to the Divell let them , for my selfe , I and my house , ( those that I have charge of ) will serve the Lord. This was a noble resolution which was in good Nehemiah , Shall such a man as I flie ? what shall J flie ? shall I doe this ; yeeld to this base discouragement ? shall J discourage others ( like those spies of Canaan ) by mine example ? Hence it is that Heb. 11. In that notable Chapter , That little booke of martyrs , after the catalogue of those worthies set downe there , that which we are exhorted and pointed to in the beginning of the next chapter , is unto the practise of the like vertues , In imitation having before us , such a Cloude of witnesses , wherewith beeing compassed , the exhortation is , Let us therefore shake off every thing that presseth downe , and the sinne that hangeth so fast on , &c. as the Cloude was a guide to them to Canaan out of Egypt ; so the Cloude of good examples , is as it were a light to goe before us to the heavenly Canaan . In this case above all , let us looke to Christ , Who is the author and finisher of our Faith. This will make us breake through discouragements and resolve indeed . What could hinder him ? his love is so fiery , that nothing could hinder him to come from Heaven to the Wombe of the Virgin , from thence to the Crosse , and so to the grave , to be abased lower then ever any creature was . His love to us so carried him through all discouragements and disgraces . Consider him , who endured such speaking against of sinners . The consideration of Christs love , and example will carry us through all discouragements whatsoever . And further , Let us be able by sound reasons to justifie the wayes of God , and 〈◊〉 answer cavills , to give account of what we doe to our selves and others , With reasons why wee sanctifie the Sabboth , have such Communion with God in Prayer , Neglect the fashions of the world , &c. To have reasons ready from Scripture , is an excellent thing , when we are able to justifie whatsoever we doe by the Word , against all the quarrells of our owne hearts and others . When we are led to doe things onely b● the example of others , or by respects , then we are oft times put to it on the suddaine by temptations : being not able to justifie what we doe . Let us labour therefore to doe things upon good grounds , and be able to justifie al● the waies of Religion , as they are easily justified , for nothing in this world stands with so much reason , as exactnesse in the waies of God , There is so much Reason for nothing in the world , as to be not onely Christians , but exact Christians , as Paul ●aith to Agrippa , would to God you were not almost , but altogether as I am , saving these bonds . To make conscience of all waies and courses , it stands with the most reason of the world , so to justifie Religion by reasons unanswerable , that may set downe corrupt nature , and stop the mouth of the divell himselfe : and herein let us propound found and strong Questions to our selves often ; are those things ( that I am mooved to do ) good ? or are they not ? If they be good , why doe I not doe them ? If they be bad , why doe I doe them at all ? If they be good , why doe I stick at them ? how doe I proove them to bee good ? have alway ready some Scripture , or reason from thence which is as good . The reasons of the word are most divinely strong , let them be ready against all Objections whatsoever , as against sleight oathes thinke of that of Christ , that we must give an account for all idle words : how much more for Atheisticall oathes : so against grosser sinnes learne reason ; a civill man , an Heathen would not doe thus . So also when the flesh mooveth us to any backwardnesse in religious courses , let us have some Scripture ready , or Reasons deducted from it . As , From the Dignity of our Profession , from the great Hopes we have to be glorious another day . And reason the matter , how doth this that I am mooved to suite with my Hopes and expectation to come ? how furthers it my journey homewards ? And consider this likewise ; That no excuse will serve the turne at the day of judgement , but such an one as ariseth from as invincible infirmity , or an unremoovable impediment . such an excuse taken from an invincible infirmity , may then serve the turne . As , when we cannot possibly doe a thing , from impediments that all the meanes in the world cannot remoove . As a poore man cannot be liberall , &c. Excuses also fetcht from impossible impediments , as from invincible weakenesse may availe , if a man have an infirme body , that he cannot doe that which another man can : these excuses , with a gratious God will serve the turne ; which are not so much excuses , as a just plea. But otherwise , our untoward excuses will not serve the turne . What hindered them in the Gospell who were invited to the Supper ? Excuses from Oxen , Wives , &c. Was it not lawfull to buy Oxen ? and was it not lawfull for the married to take content in a wife ? another had married a wife ; were not all these things lawfull ? very lawfull ; The Farme hurts not , if it hinder not , no● the Wife , Oxen nor any thing : but in this case when we regard these things more then the invitation to come to the feast of holy things , heere is the malice of the divel , which brings that dolefull message ; They shal never taste of my feast . There is such an infinite disproportion , betweene the good of Religion , Peace of Conscience , Ioy in the Holy Ghost here , and Heaven and Happinesse hereafter ; and betweene any thing in this world , that to alleadge any hinderance wherby we cannot keep a good conscience , and preserve assurance of salvation , is most extreame folly & Atheisme . I beleeve not a better life ( the disproportiō being so great betweene the state of this life and a better ) if I fetch excuses from the things of this life , to keepe me from Religion , the Feare of God , and working out my salvation with feare and trembling . These excuses will not serve the turne , not onely with God at the day of judgement : but also our owne consciences will tell us , that we are Hypocrites to make such or such a plea. Therefore when men become false , thereby to provide for wife or children , and take corrupt courses to keepe them from Religion , with pretext of their callings ( least they should loose one day in ●eaven ) this imployment cannot prosper , which sleights over duties under false pretences . O! they can toile for the pelfe of the world , but for matters of their soules , they turne off all shamefully , as if there were not a God to judge them , a Heaven to reward them , or a Hell to punish them . Will such excuses serve the turne ? O no , they cannot with conscience , much lesse with God the Judge who is greater then our conscience . This is another way to cut off these idle cavills , to consider that these excuses cannot serve the turne , neither to comfort conscience in this world , nor to uphold us in our plea at the day of judgement , Remember that . And then againe , Let us inure our selves to beare the yoake of Religion from our youth , which will make it easie afterwards . It were an excellent thing if those who are young ( in the prime of their yeares ) would inure themselves to the exercise of Religion , this would make it easie unto them ; to reade the Word of God , to open their spirits unto him in Prayer . It may please God hereby ( though they be negligent herein ) yet they may be called to Religion . But for an old man there is much worke to doe to reade , to get any thing into his braine , when his memory is pestered with other things , and corrupt nature in him is armed with a world of excuses , that might have beene prevented by a timely and seasonable training up in a course of Religion . Prophane young persons know not what they doe when they put off Religion . Have they excuses now , they will have many more hereafter , when Satan and corruption will be much stronger . O let them beare the yoake of Religion , that is enure themselves to duties that become Christians , which may facilitate and make it easie and pliable , that it may not bee harsh to our nature . If a man doe not heare , pray and reade , he can never have Faith , Grace , Knowledge , Mortification of corruption ( wherein Religion stands ) but because these lead to duties that are hard to nature , and harsh , it is wisedome to inure young ones thereto betimes , that having used themselves to these preparing duties , they may be the more fitted for the essentiall ones . That having things in the braine by reading and hearing , Grace may bee wrought in the heart , it being a more easie passage from the braine to the heart . When a man is converted it is an easie matter to bring it from the braine unto the heart , whereas a man that hath beene negligent in his youth , must then be instructed in the Principles of Religion . Therefore , it is a miserable case ( though men be never so politique in the world ) to have beene negligent herein till age . It breeds a great deale of difficulty to them ere they can come to be in such a state as a Christian should be in . Remember this therefore , to doe as Paul adviseth Timothie a young man , to exercise himselfe in Godliness● , it is a good thing for all that are young to exercise themselves to all duties of Religion , or else pretences will grow up with age , whereby they will be indisposed every day more then other . Experience shewes it generally , wee may beleeve it : if we will not , we shall finde it hereafter too true by woefull experience . And then againe , by little and little , not onely to be enured to the yoake of Religion , but likewise to endure difficulties , opposition and hardship ; as the Apostle stands upon it to Timothie , To indure hardship and afflictions from the beginning . If the thing be good and warra●●able , neglect the speeches of the world : what are the speeches of a company of men in the state of nature , in their miserable condition , to regard them so as not to endure hardship , in such things , of the goodnesse whereof we are convinced ? But in these daies men take up a delicate profession of Religion , men will be Religious , but they will suffer nothing , not a taunt or a scoffe , they will part with nothing , be at no losse ; suffer no crosse , be at no paines with Religion further then may stand with all earthly content of this world . This delicate profession ( if any thing among us ) threatneth the remooving of the Gospell , and blessed truths we enjoy , because we will not part with any pleasure now . How will they suffer afflictions for the Gospell ( if such times come ) that will not part with a vaine oath , a corrupt fashion of life , a superfluity , that wil not part with a rotten unsavourie discourse , which discovereth a rotten spirit and infecteth others . Heere is a profession of Religion indeed , that cannot have so much masterie of the corrupt heart , as to denie and overcome it selfe in things that are grossely ill . How will a man part with his blood and life , that will not part with things that hee should part withall , not onely with something to the poore and to good uses ; but to part with some sinfull course of life and wicked and ungodly lusts that fight against the soule , who will not endure , not so much as a checke , who rather then they will goe under that censure wherewith the world is pleased to disgrace Religion , they will live and die like Atheists . This extreame tendernesse in the matters of God and of salvation , is the cause why many eternally perish . Againe , to cut of all vaine excuses : let us oft have in thought of our heart , what wee should be and what we should all aime at , and how farre we come all short of it ; a Christian that hopes of good of his Religion , should live by faith , and depend upon God in the use of lawfull meanes . If he be as he should be , he ought to walke with God , keepe his watch with him , and doe nothing unbeseeming the eye of God. When his corruption drawes him to be carelesse , then hee is not as he should be , for in a right temper , he ought to be fitted to every good worke , ready for all opportunities of doing any thing that is good : because the time of this life is the feeds-time , the time of doing good , the time of reaping is in the world to come ; when therefore the heart is shut when any opportunitie is offered of doing good , he may conclude , certainely , I am cold and dull , pretend what I will , I am not as I should be . A Christian ought to abound in the worke of the Lord , especially having such abundance of incouragements as wee have . What a world of incouragements hath a Christian ? there are none to those of Religion , from the inward content that it brings heere at the houre of death , and in Glory hereafter . When we are drawne to bee scantie , niggardly , and base to things that are good , surely , this is not as it should be , pretend what we will to the contrary , this is a fault . A Christian should at all times be fit to yeeld and to render up his soule unto God , because our life is uncertaine . When therefore , we are mooved by corruption to live in a state that we cannot abide to die in , because we are under the guilt of some sinne : then certainely pretend what we will , our state is so farre naught , as farre as there is unfitnesse and unwillingnesse to die . Let us have in the eye of our soule therefore , what a Christian should bee , aime at it , and think that when we stop at a lower measure and pitch ; that ( pretend what wee will ) all is but from carnall wit and policie , the greatest enemie that Religion hath . We pray in the Lords Prayer , Thy Kingdome come , thy will bee done in earth as it is in Heaven , great desires , and which should be the desires of all our hearts . But herein we play the Hypocrites , whilst wee pray thus that the Kingdome of God may come , that Christ may rule in our hearts over lusts and desires : yet notwithstanding we pretend this and that excuse , whereby we may be led with this and that lust , we crosse our own prayers : yet it sheweth what pitch we should aspire to , To sanctifie the Lord in our hearts , to delight in him , and trust in him above all . When wee doe not this , wee fall short of our owne prayers . And when we cannot bring our hearts to suffer , and to doe what God would have us to do , but are led away with our owne wills , wee are not as wee should be ; our wills should be conformable to Christs in all things , It is our prayer , and therefore we should ayme at it . Now , when flesh and bloud sets up a pitch of Religion , I am well enough : and yet prais , Hollowed be thy Name ; Thy Kingdome come , Thy will be done , &c. Such a man is an hypocrite ; for his prayer leades him further and further still till he come to Heaven , where is all perfection : untill when , our life is a life of indeavour and progresse . Though we be never so perfect , yet Christ may more rule and set up his Kingdome yet more in the heart , and further bring our will to his in all things : when flesh and bloud sets up cavills against this , we play the hypocrites with God and crosse our selves . Therefore , Let us justifie a measure of Religion beyond our present pitch whatsoever it is , justifie it more and more still . Thinke wee are never as we should be till we be in Heaven ; and never blesse our selves , but thinke that wee should alwayes be on the growing hand , and whatsoever excuse comes to hinder us from zealousnesse and earnestnesse ( though it carry a shew of reason in the profession of Religion : ) account it to come from our corrupt hearts . Againe , Remember to doe all things to God , and not to man in our Callings both of Religion , and in our particular Callings , and then whatsoever discouragement there is from men , we should not be discouraged . Wee shall heare men continually complaine of others , that they are unthankfull persons , and why should we doe any thing for them . Why ? doe it to God , If it fall within our callings let us doe justice and shew mercy : God will accept , though men doe not . It cutts of many discouragements in duties ; It is best to have Gods reward . In this world it is good to meet with naughty unthankfull persons , because else we should meet with all our reward here . It is good to doe somewhat for Gods sake , and for Religion , let people be as unthankfull as they will : to say , I did it not to you , but to God. If a man regard the discouragement of the world , he shall never doe that which is good , people in the world are so unthankfull and regardlesse to those that wish them best , and that doe best to them . But if a man doe a thing to God , and doe it out of dutie and conscience , he may hould on , have hee never so many discouragements in the world , he shall loose nothing , all shall be rewarded , and is regarded . Likewise be sure to carry this in minde , That sinne is the greatest evill , and grace and goodnesse the best thing in the world . Therefore , there is no excuse for sinne , from any thing in the world , for it is the worst thing in the world , which staines the soule , and hinders it from comfort . And for grace and goodnesse in the inward man , it is the best thing in the world , therefore , purchase this , though with disadvantage . It is best to avoyde sinne , though with enduring evill ; yea to avoide the least sinne , by enduring the greatest evill . It is wisedome to doe good with disadvantage , when the disadvantage is bounded onely in this life , the thing that I doe , beeing a thing which furthers my reckning at the day of account . Therefore , have this alway in consideration , whatsoever I suffer in this world , I will not sinne , this will cut off a world of excuses . Therefore , let us labour to cut off all cavills , and to arme our selves . It is the Apostle Peters exhortation , as Davids worthies brake through the pikes to fetch him water from the well of Bethlehem : so all Christian worthies that looke to be Crowned , let them be armed inwardly with resolution for good things , take up resolutions that they will doe it . As Paul tells his scholler Timothie of his purpose . Thou knowest my purpose , and manner of living : This is the manner of a Christian life : that this , I will not breake for all the world . So , there is a purpose of living honestly , a manner of life , not by starts , now and then to speake a good word , and to doe a good deed . But there is a purpose and manner of life for it , he resolves alwayes for the best things . And to this end begg of God his Spirit , which is above all impediments . The more Spirit the more strength and courage against impediments . The more wee attend upon holy meanes , the more spirituall and heavenly light and life is set up in the soule . The more Spirituall wee are , the more we shall tread under foot all those things that stand us and Heaven . Let us therefore labour more and more for the Spirit , and then wee shall offer an holy violence unto good things ; as it was said of Iohn Baptists time , The Kingdome of God suffered v●a●eace , men were so eager of it , as that they surprized it as a Castle , by violence . There is no way to take Heaven but by offering , violence to discouragement , corrupt on and whatsoever stands in the way , The violent onely takes Heaven by force . Now when wee are spirituall , wee shall not pretend , That there is a lyo● in the way , that there are difficulties , as the sluggard doth , that thinks himselfe wiser then many men who can render a reason : but wee shall goe boldly and couragiously on ; and know that there are more incouragements for good , and stronger , then the world hath allurements to bee naught , which are but for the present life , But wee have inward ones , which will hould out in the hower of death and after . Therefore , goe on boldly and resolutely in good things , alwayes remembring to beg the Spirit of God , that may arme our Spirits with invincible courage . Now the Spirit of God brings Fa●th with it , which is a conquering victorious Grace over the world , and sees him that is invisible ▪ which brings love also which is strong as death : wherewith the soule being warmed , It constraineth us , to doe duties in spight of all impediments ; the Spirit of God will strengthen our hope also of Heaven , which stre●gthens us against all discouragements which stand in our way ; For this hope is on greater and better grounds then discouragements are : and hee that giveth us this hope , will inable us to possesse it . Therefore labour First , to have a cleare understanding of the things of God , and of the excellency of them , for light will cause heate : Why did the Kingdome of Heaven in Iohn Baptists time suffer violence ? why were men then so violent to cleave unto Christ ? because from that time the Gospell was more clearely manifested . And heavenly truths the more they are discovered and layd open ( there is such an excellency in them ) the more they worke upon the heart and affections . Therefore , The Kingdome of Heaven suffered violence And where are people more earnest after good things , then in these places where the Evangelicall Truths of God are layed open most , there they breake through all discouragements whatsoever . And so , Labour for Faith to believe those truths : which is the most victorious and conquering Grace , that will carry us through all discouragements whatsoever , because it will set greater things before us , then the discouragements are . Are wee affraid of men ? Faith it sets Hell before us . Are wee allured by the world ? It sets Heaven before us . It conquers the world with all the discouraging temptations thereof . Are the discouragements from impossibilities ? O , It is hard , I cannot doe it . I but ( saith Paul ) I am able to doe all things through Christ that strengthens mee . There is a kinde of omnipotency in Faith , O woeman bee it unto thee as thou wilt . Wee have abundance of strength in Christ , Faith is but an emptie hand that goes to Christ to draw from him what it hath need of ; In Christ I can doe all things . So , To have our hearts warmed with love to him ; this Grace of the Spirit will make us passe through all discouragements , for , it hath a constraining power : The love of Christ constraines us ( saith the Apostle ) If our hearts once bee warmed with the love of Christ , this will make us to thinke nothing too deere for Christ , and will cut of all excuses and pretences whatsoever , which come from coldnesse of affection . Love is strong as death as we have it in this Booke , Much water cannot quench it . All oppositions and discouragements whatsoever , all the water which the Divell and the world hath or useth , cannot quench the heavenly fire of love , when it is kindled in any measure . What carried the blessed Saints and Martyrs of God in all times through the pikes of all discouragements ? The Spirit of God , by the Spirit of love , from a spirit of Faith , and heavenly conviction of the excellency and truth of the things : they saw such a light which wrought upon their affections , and carried them amaine against the streame , ( contrary to the streame of the times wherein they lived ) that the worse the times were , the better they were . And let us consider againe , That Christ will not be alwayes thus alluring us , that wee shall not alwayes have these incouragements , such truths and motions of Gods Spirit , as perhaps wee feele now . Therefore , when wee feele any good motion stirred up toward Christ , entertaine it presently , haply wee shall never heare of it againe , the longer wee deferre and put it of , the worse . As a man that is rowing in a boate , let him neglect his stroake , the neglecting of one may make him tug at it five or six times after to overtake those that are before him . So nothing is gotten by sloath and negligence , wee doe but cast our selves backe the more . And let us helpe our selves with setting the Glory to come before our eyes , with Moses to have a Patriarks eye to him that is invisible , to see a Countrey afarre off , Now , we are neerer salvation then when wee beleeved , let us helpe our backward soules this way : that so , having still Glory in our eyes , it may helpe us to goe through all discouragements whatsoever they bee . Wee know Zacheus , when hee was affraid that hee should not see Christ , went before the multitude ; and getting up upon the top of a Tree , thus help● himselfe . So doth Grace helpe it selfe by Glory . And so farre is Grace from objecting and pretending lets , as it makes supplies in Gods service : as David , who in this case , was pleased to bee accounted vile . Let us looke unto the Recompence of the reward , not to the present discouragements , but to the prize at the end of the race . What makes a souldier to fight hard for the victory in the end ? The sweetenesse of the triumph . What makes a husbandman goe through all discouragements ? hee hopes to receive a croppe in the end . Consider the issue which followeth after a conscionable carefull and Christian life , after a more neere and perfect walking with God , maintaining Communion with him . Let there bee what discouragements there will bee in the world , the end thereof is peace , The end of that man is peace . Vpon this ground , the Apostle exhorts us , to be fruitfull , and abundant in the worke of the Lord ; knowing that your labour is not in vaine in the Lord. The end of the eighth Sermon . THE NINTH SERMON . CANT . V. VI. I rose to open to my Beloved , but my Beloved had withdrawne himselfe , &c. NAturally wee are prone to delaies in heavenly things , and then to cover all with excuses . A man is a Sophister to himselfe , whom hee first deceives , before the Divell , or the World deceive him ; Which is the reason why so oft in Scripture you have this mentined . B●e not deceived , God is not mocked . Bee not deceived , neither Adulterer , nor Covetous person , nor such and such , shall ever enter into the kingdome of Heaven . Bee not deceived . Which is an intimation , that naturally wee are very prone to bee deceived in points of the greatest consequence in the world , to flatter our selves ( as the Church doth here ) with false excuses . I have put of my coate , &c. But wee shall now see in this next verse , what becomes of all those excuses , and backewardnesse of the Church whereby she puts of Christ. My Beloved put in his hand by the hole of the doore , and my bowels were mooved for him , I rose to open to my Beloved , And my hands droopped with mirrh , and my fingers with sweet smelling mirrh upon the hand'es of the locke . I rose to open to my Beloved , but my Beloved had withdrawne himselfe , &c. This comes of her sluggishnesse , and drowsiness , that Christ absented and withdrew himselfe . There are 3. things here set downe in these Verses now read . 1. Christs withdrawing of himselfe . 2. His gratious dealing having withdrawne himselfe . Hee doth not altogether leave his Church , but puts his finger into the hole of the doore , and then leaves some sweetenes behind him before he goes . After which is set downe , 3. The successe of Christs departure , and withdrawing of himselfe from her . 1. Her Bowells were mooved in her , which were hard before . 2. Shee rose up out of her bed wherein for merly shee had framed , and composed her selfe to rest . 3. Shee seekes and calls after him . But the Doctrinall points , which are to be observed out of these verses , are these , 1. That Christ doth sometimes use to leave his Children , as he did the Church here . 2. That the cause is from the Church her selfe , as wee see how unkindly shee had used Christ , to let him attend her leisure so long . Therefore hee taking a holy state upon him , leaves the Church ; The cause of his forsaking us , is in our selves , we may thanke our selves for it . 3. That though Christ deale thus with us , Yet notwithstanding , hee never leaves us wholly , without some footestepps of his saving grace , and everlasting love , some remainders and prints hee leaves upon the soule . So as it lingers after him , and never rests till it find him , he alwayes leaves something . There is never a totall desertion : as we see here in Christs dealing , hee puts his finger into the hole of the doo●e , he stands at the doore , and leaves myrrh behind him , something in the heart that causeth a lingering , aud restlesse affection in her towards Christ. 4. That the Church by reason of this gratious dealing of Christ ( leaving somewhat behind him ) is sensible of her former unkindnesse , is restlesse and stirrs up her selfe to indeavour more and more , till shee have recovered her former communion , and sweet fellowship with Christ , which she had before . Shee never gives over till Christ and shee meet againe in peace ( as wee shall see in the prosecution , ) These be the chiefe points considerable . First , Christ doth use sometimes to leave his Church , as here he doth , My Beloved had withdrawne himselfe , &c. But what kind of leaving is it ? Wee must distinguish of Christs leavings ; and withdrawings of himselfe . They are either in regard of outward or inward comforts and helpes . 1. Outward , as Christ leaves his Church sometimes , by taking away the meanes of Salvation , the Ministery , or by taking away outward comforts ; which is a withdrawing of his , especially if hee accompany the taking of them away with some signes of his displeasure , or sense of his anger , as usually it falls out . This doth imbitter all crosses , and losses , namely when they come from Christ , as a Testimony of his anger for our former unkindnesse . 2. Sometimes his forsaking is more inward ; and that is double , Either in regard of peace , and joy , sweet inward comfort that the soule had wont to feele in the holy Ordinances by the Spirit of Christ ; Or in regard of strength , and assistance . There is desertion in regard of Comfort and in regard of strength . Sometimes hee leaves them to themselves in regard of strength and supportation to fall into some sinne to cure some greater sinne perhaps . Now that Christ thus leaves his Church it is true of all , both of the body and of each particular member of the Church . It is true of the whole body of the Church , for you have the Church complaining , Isa. 49. 14. God hath forgotten me . Can a mother forget her child ? ( saith God againe ) so Psal. 44. 9. and in other places , the Church complaines of forsakings , The Scripture is full of complaints in this kind . It is true of the sever all members and especially of the most eminent members ; as we see holy Iob complaines , as if God had set him ( as it were ) a but to shoot at , and had opposed himselfe against him . So David complaines ( Psal. 88. 11. Psal. 77. 9. and Psal. 60. 1. and in other Psalmes ) of Gods anger . Correct mee not in thine anger . The Psalmes are full of this ; so as it would be time unprofitably spent to be large in a point so cleare , that every one knoweth well enough , who reads and understands the Psalmes . So Ionab likewise felt a kind of forsaking , when he was in the middest of the sea , when the waves were without , and terrors within , when he was in the middest of h●ll , ( as it were ) thus you see the instances cleere the point ▪ The ends , that God hath in it , are many , First , To indeare his presence the more to us , which we slighted too much before . It is our corruption , the not valuing of things till they be gone , wee set not the true price upon them when wee enjoy them . When we enjoy good things , we looke at the grievances which are mingled with the good , and forget the good , which when it is gone then wee remember the good . The Israelites could remember their onyons and garleeke , and forget their slaverie . So because Manna was present , they despised Manna , and that upon one inconvenience it had , It was ordinary with them . Thus the corrupt heart of man is prone in the enjoying of favours , If it have any grievance , it murmures at that , and it troubles and makes them forget all the goodnesse and sweetenesse of what they enjoy . But on the contrary when God withdrawes those good things from us , then we forget those former inconveniences , and begin to think what good we had by them . This is the poyson and corruption of our Nature . Againe , Christ seemes to forsake us , to try the truth of the Graces and affections in us , whether they be true or not , and to cause us to make after him , when hee seemes to forsake us , as undoubtedly wee shall , where there is truth of grace planted in the heart in any measure . And In regard of others , he doth it to teach us heavenly wisdome how to deale with those in affliction , It makes us wise , tender , and successefull in dealing with others , when wee have felt the like particular grievance our selves , as Gal. 6. 1. Bretheren if a man be overtaken in a fault , you that are spirituall restore such an one in the spirit of meekenesse , considering thy selfe , least thou also be tempted , Experience of spirituall griefe in this kind , will make us fit , able and wise every way to deale with others . This serves likewise To weane us from the world , in the plenty and abundance of all earthly things ; For take a Christian that hath no crosse in the world , let him find some estrangement of Christ from his spirit , that he finds not the comforts of the Holy Ghost , and that inlargement which in former times he enjoyed , and all the wealth hee hath , the earthly contentments he enjoyes please him not , nor can content that soule , which hath ever felt sweet communion with Christ. Againe , how should we pray with earnestnesse of affection , Thy Kingdome come ( in the time of prosperity , ) except there were somewhat in this kind to raise up the soule to desire to be gone ? Now it is our subjection to these alterations , and changes , ebbings , and flowings , sometimes to have the sence of Gods love in Christ , and sometimes to want it , sometimes to feele his love , and sometimes againe the fruits of his anger and displeasure , which serves exceedingly to stirre up mens desires of Heaven . 5. In this place heere , the especiall end was To correct the security , and ill carriage of the Church . And likewise , To prepare the Church by this desertion , and seeming forsaking for neerer communion . For indeed Christ did not forsake her , but to her feeling , to bring her in the sequell , to have neerer communion and union with himselfe then ever shee had before , God forsakes , that he may ●ot forsake ; hee seemes strange , that hee may be more friendly , this is Christs usage , hee personates an adversary , when he intends to show the greatest effects of his love , as wee may see afterwards in the passages following . And also , To make us to know throughly the bitternesse of sinne , that we may grow to a further hatred of that which deprives us of so sweete a communion ; Wee thinke sinne a trifle , and never know it enough till the time of temptation , that conscience be awakened and opened , that it appeares in its right colours . And then againe , That wee may know what Christ suffered , and underwent for us in the sence of Gods wrath , in the absence of his favour for a time . This the humane Nature could never have suffered , if his divinity had withdrawne it selfe . Now all of us must sip of that cup , whereof Christ dranke the dreggs , having a tast what it is to have God to forsake us , for the most part , those beleevers who live any time , ( especially those of great partes , ) God deales thus with , weaker Christians hee is more indulgent unto ; at such times we know of what use a Mediatour is , and how miserable our condition were without such an one , both to have borne and overcome the wrath of God for us , which burden hee could never have undergone , but had sunke under it , but for the Hypostaticall u● on . Let us not therefore censure any Christian , when we find that their course hath beene good , and gratious , yet notwithstanding they seeme to want comfort , let us not wonder at them , as if God had utterly forsaken them , indeed sometimes they thinke themselves forsaken , and the world thinks them so too , that God regards them not , They are people of no respect either to God or to others , as you have the Church in the Psalmes complaining , as if God had forsaken them , so they thinke themselves forsaken , and the world thinks them so too , and neglects them . Therefore in so dooing we shall censure the generation of the Righteous . It was thus with the Head of the Church , with the whole Church , and with every particular member ; neither is it fit wee should alwayes enjoy the sence of Gods love . Christ by heavenly wisedome dispenseth of his sweetenesse , comforts and peace , as may stand with our soules best good , and wee should as much take heed of censuring our selves in that condition , as if we were rejected and cast away of God. Wee must judge our selves at such time by Faith , and not by feeling ; looking to the promises and Word of God , and not to our present sense and appreh●nsion . Againe if this be so , Learne to prepare and looke for it before hand , and to get some grounds of comfort , some promises out of the word , and to keepe a good conscience . O it is a heavy thing , when God shall seeme to be angry with us , and our conscience at the same time shall accuse us , when the Divell shall lay sinnes hard to our charge , and some affliction at the same time lie heavy upon the sore and guilty soule . If we have not somewhat layed up before hand , what will become of the poore soule , when Heaven , and Earth , and Hell , and all shall seeme to be against it . There are few that come to Heaven , but they know what these things meane . It is good therefore to looke for them , and to prepare some comforts before hand . But what here should be the inward mooving cause : It is in the Church her selfe , for marke the coherence ; she had turned of Christ with excuse , pretences , and delatory answers , and now presently upon it Christ forsakes her in regard of her feeling , and of the sweet comfort she formerly enjoyed , The point is . That the cause rests in our selves why Christ withdrawes comfort from our soules . If we search our owne hearts we shall find it so , and usually the causes in our selves are these , as it was in the Church here . 1. When we are unkind to Christ , and repell the sweet motions of the Spirit . 2. When we improove not the pretious meanes of Salvation that we enjoy . 3. When wee are carelesse of our conversation and company . 4. When we linger after carnall liberties , and ease . 5. When we yeeld to carnall policie , and shifts to keepe us of from the power of Religion , to goe on in a luk● warme course . 6. When we linger after earthly things and comforts , and wrap our selves up in fl●shly pollicy for ease . 7. When we tremble not at Gods judgements , and threatnings , and at the signes of them ; with many such things . Where these dispositions are , we need not wonder if wee find not the comforts of Christ , and of the Holy Ghost in us with the gratious presence of his Spirit ; the cause is in our selves . But security hath beene at large spoken of before , where the Churches sleepe was handled , therefore the point shall not be here inlarged , but onely some use made of it , as may serve for the present purpose . If Christ should take away the comforts that we enjoy , and remoove himselfe ; and his dwelling from us , ( for he is now yet among us and knocks at our doores , ) doe we not give him just cause to depart ? what a spirit of slumber possesseth us , which will be awaked with nothing to seeke after Christ ? how few lay hould upon God , presse upon him , wrestle with him by prayer ? to hide themselves before the evill day come , as they should doe . Therefore if Christ have absented himselfe a long time from the Church in generall , and withdrawne the comfort and presence of his ordinances and in particular withheld the sweet comforts of our spirits , and our peace , so that we see him in the contrary signes of his displeasure and anger , as if hee did not regard and respect us , we have given him just cause so to doe . Wee see here how the Church used Christ and so doe we with the like security , and a spirit of slumber , with unkindnesse , notwithstanding all the provocations that Christ useth to winne us ; hee leaves us not , untill he be left first , for he desires to have neerer acquaintance , communion and fellowship with the soule ; as we have seene in the former verse , My love , my dove , my undefiled , Open to mee , &c. Therefore if we doe not injoy more acquaintance with Christ then we doe , and walke more in the comforts of the Holy Ghost ; it is meerely from our owne indisposition and security . Therefore let us censure our selves in this kind , and not call Christ an enemie , as if he had forgotten , and God had forsaken . Take heed of such a spirit of murmuring , If such a state befall us , let us labour to lay our hand upon our mouth , and to justifie Christ. It is just with thee thus to leave me , to give mee over to this terrour , to deale thus with me , that have dealt so unkindly with thee ; so to justifie God , and accuse our selves , is the best way to recover spirituall comfort . Well , for the third Point . That howsoever Christ be provoked by the Churches 〈◊〉 drowsinesse , and carelesse carriage , 〈…〉 regard of her feeling , and of inward comfort . 〈◊〉 notwithstanding he is so gracious , 〈◊〉 to leave some thing behind him , that shewes indeed , that hee had not left the Church altogether , but onely in some regard . For howsoever Christ ( in regard of some order of his providence ) leave it , yet in regard of another order of his providence , care and mercy , he doth not leave it , so as one way which he takes must sometimes give place to another way of his working in ordering things . Sometimes he is present in a way of comfort , that is one order of his dispensation : and wh●n he sees that that is neglected , then hee withdrawes his comforts and hides his gratious countenance , yet he is then present still in an other order and way , though we discerne it not , that is , in a way of humbling the soule , letting it see its sinne . So here howsoever Christ had withdrawne himselfe in regard of this manner of his dealing , in respect of comfort , that the Church did not now see his grace , favour , yet he left behind him a spirit of grace , to affect her heart with griefe , sorrow , and shame , and to stirre up her indeavours to seeke after him , ( as it is said here , ) I rose to open to my Beloved and my hands dropt myrrh , and my fingers sweet swelling myrrh , upon the handles of the lockes . Here observe these three things which shall be briefly named because they shall be touched elfe where . Christs grace is the cause of our grace , He first leaves myrrh , and then her fingers drop myrrh : our oyle is from his oyle , the head beeing 〈◊〉 , the oyle ran downe to the skirts of 〈◊〉 garments ; Out of his 〈◊〉 we receive grace for grace , that is , our grace is answerable to the grace of Christ , wee have all from him , favour for his favour , because he is beloved we are beloved , we have the grace of Sanctification from him , he was Sanctified with the Spirit , therefore we are Sanctified , we have Grace of priviledge for his grace , he is the Sonne of God , therefore wee are Sonnes : Hee is the heire of Heaven , therefore wee are heires , so that of his grace it is we receive all , whether we take grace for favour , or for the grace of Sanctification , or the grace of Priviledge and Prerogative , all our graces are from his , our myrrh from his myrrh . This should teach us , the necessity of dependance upon Christ for whatsoever we have or would have , which dependance upon Christ is the life of our life , the soule of our soules . Againe observe from hence , that the Churches fingers dropped myrrh when she opened the doore , and stirred up her selfe to indeavour . When first her bowels were mooved , then shee makes to the doore , and then her hands dropped myrrh , so that : Wee finde experience of the grace of Christ especially when we stirre up our selves to ind●avour . Arise and be do●ng and the Lord shall be with thee , ( saith David to Salomon , ) so let us rowse up our selves to indeavour , and we shall find a gracious presence of Christ , and a blessed assistance of the Spirit of Christ , who will shew himselfe in the midst of indeavours . To him that hath shall be given : what is that ? To him that hath ( if hee exercise and stirre up the grace of God in him ) shall be given . Therefore let us stirre up the graces of God in us , let us fall upon actions of obedience , second them with prayer , whatsoever we pray for and desire set upon the practise thereof ; we mocke God else except we endeavour for that we desire . There was myrrh left on the doore , but she feeles it not till she arose opened the doore , and layed her hand upon the locke . I speake to any Christians experience , if in the midst of obedience they doe not find that comfort they looked for , and that it is meate and drinke to doe Gods will. Therefore keepe not off and say , I am dead and drowsy , therefore I shall be still so ; you are deceived , fall upon obedience and practising of holy duties , and in the midst thereof thou shalt find the presence and assistance of Gods Spirit , that will comfort thee . The third thing observeable from hence is this : That Gods Graces are sweet . Pleasant and sweet , compared here to myrrh which was an ingredient in the holy oyle , grace makes us sweet , prayers are sweet , as it is Rev. 8. 4. Christ mingleth them with his owne sweet odours , and so takes and offers them to God. Holy Obedience is sweet and delightfull to God and to the conscience , it brings peace and delight to others , therefore they are called fruites ; fruit doth not onely imply and shew the issuing of good things from the root . but there is also a pleasantnesse in it , so there is a delightfulnesse in good workes as there is in fruite to the taste : Therefore if we would be sweet and delightfull to God , let us labour to have grace . It we would thinke of our selves with contentment , and have inward sweetnesse , Let us labor for the graces of Gods Spirit , these are like myrrh . The wicked are an abomination unto the Lord , who abhors them and whatsoever is in them . But , the righteous and sincere man is his delight . Therefore if we would approve our selves to God , and feele that hee hath delight in us ; labour to be such as hee may delight in . Wherefore let the discouraged soule make this use of it ; not to be affraid to doe that which is good upon feare we should sinne . Indeed sinne will cleave to that we doe , but Christ will pardon the sinne , and accept that which is sweet of his owne Spirit , Let us not esteeme basely of that which Christ esteemes highly of ; nor let that be vile in our eyes that is pretious in his ; let us labour to bring our hearts to comfortable obedience , for it is a sweet sacrifice to God. Now whence came all this ? from this that is mentioned , verse . 4. My Beloved put in his hand by the hole of the doore , and my bowels were 〈◊〉 for him . First for that expression , he put his finger in by the hole of the doore . It implies here that Christ before he departed left by his Spirit an impression on the Churches heart which deepely affected her to seeke after him . The Fingers spoken of , are nothing but the power of his Spirit : as the usuall Scripture phrase is , This is Gods finger , Gods mighty hand , without which all ordinances are ineffectuall , Paul may plant and Apollos may water , but all is nothing without the working of the Spirit , The motions whereof are most strong , being Gods finger , whereby he wrought all that affection in the Church , which is here expressed . Christ before he leaveth the Church , puts his finger into the ●ole of the doore , that is , he workes somewhat in the soule by his Spirit , which stirred up a constant indeavour to seeke after him . For why else followes it , her bowells were mooved after him , which implies a worke of the Spirit upon her bowels , exprest in her griefe for his absence , and shame for her refusing his entrance , and whereby her heart was mooved , and turned in her to seeke after him . From whence thus explained observe , That outward means will doe no good unlesse the finger of Christ come to doe all that is good . The finger of Christ is the Spirit of Christ , that is , a kind of Divine power goes from him in hearing and speaking the word of God , and in prayer , there is more then a mans power in all this , if these work any effect Christ must put his finger in , when 〈◊〉 are unfolded to us in the Ministery of the word , all is to no purpose , but the founding of a voyce , unlesse the finger of Christ open the heart and worke in the soule . Let us make this use of it therefore , not to rest in any meanes whatsoever , but desire the presence of Christs finger to moov● , and to worke upon our hearts and soules ; Many carelesse Christians goe about the ordinances of God , and never regard this power of Christ , this mighty power , the finger of Christ. Thereupon they find nothing at all that is divine and spirituall wrought in them . For as it required a God to redeeme us , to take our nature , wherein he might restore us ; so likewise it requires the power of God to alter our natures . We could not be brought into the state of grace without Divine satisfaction , and we cannot be altered to a frame of grace without a Divine finger , the finger of God working upon our hearts and soules . This should moove us in all the ordinances of God that we attend upon , to lift up our hearts in the midst of them : Lord , let me feele the finger of thy Spirit writing thy word upon my heart . Turne us O Lord , and wee shall be turned . Pray for this quickning , and in livening ; for this strengthening Spirit : all comes by it . 2. From this that it is said here , That Christ puts his finger into the hole of the doore before hee remooved it and withdrew himselfe , Observe . How graciously Christ doth deale with us , That he doth alwayes leave some grace , before hee doth offer to depart ? Let us therefore for the time to come , lay , and store this up as a ground of comfort , that howsoever Christ may leave us , yet notwithstanding hee will never leave us wholly , but as he gave us his holy Spirit at first , so he will continue him in us by some gracious worke or other , either by way of comfort , or of strength to uphold us . Perhaps we may need more sorrow , more humility , then of any other grace . For , Winter is as good for the growing of things as the Spring , because , were it not for this , where would be the killing of weedes , and wormes , and preparing of the ground , and land for the spring ; So it is as needfull for Christians to find the presence of Christ in the way of humiliation , and abasement , causing us to afflict our owne soules , as to feele his presence in Peace , Ioy , and Comfort . In this life we cannot be without this gracious dispensation . We may therefore comfort our selves , that howsoever Christ leaves us , yet he will alwayes leave somewhat behind him , as here he left some myrrh after him upon the handle of the doore ; some myrrh is left alwayes behind him upon the soule , which keepes it in a state and frame of grace , and sweetens it . Myrrh was one of the ingredients in the holy oyle , as it is Exod. 30. 30. and so this leaving of myrrh behind him , signifies the oyle of grace left upon the soule , that inabled the Church to doe all these things , which are after spoken of . But you will say , How doth this appeare when in some desertion a Christian finds no grace , strength , or comfort at all ? that nothing is left ? It is answered , they alwayes do● . Take those who at any time have had experience of the love of God , and of Christ formerly , take them at the worst , you shall find from them some sparkles of grace , broken speeches of tryed secret comfort , some inward strength and strugling against corruptions , their spirits end eavouring to recover themselves from sinking too low , and with something withstanding both despaire and corruption . Take a Christian at the worst , there will be a discovery of the Spirit of Christ left in him , notwithstanding all desertion . This is universally in all in some measure though perhaps it is not diceerned to a Christian himselfe , but to those that are able to judge . Sometimes others can read our evidences better then our selves . A Christian that is intemptation cannot judge of his owne estate , but others can ; and so , at the very worst , he hath alwayes somewhat left in him , where by he may be comforted , Christ never leaves his Church and Children that are his wholly . Those that are wholly left , they never had saving grace , as Achitophell , can , Sa●le and I●da● were left to themselves . But for the Children of God , if ever they found the power of sanctifying grace , Christ whom he loves , he loves to the end ; From whom he departs not , unlesse he leaves somewhat behind him , that sets an edge upon the desires to seeks after him . Make this 2. use of it , To magnifie the gratious love and mercy of Christ ; that when we de●erve the contrary to be left altogether , yet notwithstanding so graciously he deales with us . Behold in this his dealing the mercy of Christ , hee will not suffer the Church to be in a state of security , but will rather ( to cure her ) bring her to another opposite state of griefe and sorrow , as we shall see in the next point , How that which Christ left in the heart of the Church , so afflicted her , That her bowels were turned in her . Whereupon she riseth , seekes , and inquires after Christ by the watch-men , and others . So she saith of her selfe . My bowels were mooved in mee , &c. What was that ? My heart was affected full of sorrow and griefe for my unkind dealing with Christ. Hereby those affections were stirred up ( that were afore sleepy and secure ) to godly griefe , sorrow , and shame : For , God hath planted affections in us , and joyned them with conscience , as the executioners with the judge . So that , when as conscience accuseth of any sinne , either of Omissi●● or Commission , affections are ready to be the execucutioners within us . Thus to prevent eternall damnation , God hath set up a throne in our own hearts to take reveng● and correction by our owne affections , godly sorrow and mourning , as here the Church saith , My ●owels were 〈…〉 , It was a shame and griefe , springing ou● of love to Christ that had beene so kind , patient and full of forbea●ance to her . My 〈…〉 mee , that is , sorrow and griefe w●re upon me for my unkind dealing . The observation from hence is , That security , and a cold dull state , produceth a contrary temper : that is , those that are cold , dull , secure , and put of Christ , he suffers them to fall into sharpe so●rowes and griefes . We usually say , cold diseases must have hot and sharp remedies ; It is most true spiritually , security , which is a kind of lethargy , ( a cold disease ) forgetting of God , and our duty to him , must have a hot and sharpe cure ; And the lethargy is best cured by a Burning Ague . So Christ deales here , he puts his finger in at the hole of the doore , and leaves grace behind to worke upon the bowels of the Church , to make her grieve and be ashamed for her unkind dealing . Thus he cures security by sorrow . This is the best conclusion of sinne . And we may observe withall , That even sinnes of omission they bring griefe , shame , and sorrow , And in the issue through Christs sanctifying them , these which they breed , consume the Parent , that is , sinne brings forth sorrow , shame , and griefe , which are a meanes to cure sinne . Securitys breeds this mooving of the bowe 's ; which mooving helpes security . Would wee therefore prevent sorrow , shame , and griefe , Take heed then of security the cause that leads to them ; yea of sinnes of omission , wherein there is more danger , then in sinnes of commission . The sinnes of carnall wicked men , are usually sinnes of commission , most which breake out outragiously , and thereby taynt themselves with open sinnes . But the sinnes of Gods people ( who are neerer to him ) are for the most part sinnes of omission , that is negligence , coldnesse , carelessenesse in duty , want of zeale , and of care they should have in stirring up the graces of God in them , as the Church here , which did not give way to Christ , nor shooke of security . Let us esteeme as slightly as we will of sinnes of omission , and carelessenesse ; they are enough to bring men to hell if God be not the more mercifull . It is not required onely that we doe no harme , and keepe our selves from outward evills , but we must doe good in a good manner , and have a care to be fruitfull , and watchfull , which if wee doe not , this temper will bring griefe , shame , and sorrow afterwards ; As here even for sinues of omission , deadnesse , and dullnesse , wee see the Church is left by Christ ; and her bowells are turned in her : For careles neglect , and omission of duty to God , is a presage , and forerunner of some downfall and dejection . And commonly it is true , when a man is in a secure and carelesse estate , a man may read his destiny , ( though he have beene never so good ) nay the rather , if hee be good , Such a one is in danger to fall into some sharpe punishment , or into some sinne ; for of all states and tempers , God will not suffer a Christian to be in a secure , lazy , dead state , when he cannot performe things comfortably to God , or himselfe , or to others , a dead secure estate is so hatefull to him , ( decay in our first love , this lukewarme temper ) that he will not endure it , it either goes before some greate sinne , crosse , affliction , or judgement . My bowells were moved in me . And good reason , it was a suitable correction , to the sinne wherein shee offended . For Christ his bowells were turned towards her in love and pitty , My love , my dove , my ●nd●filed , in which case , shee neglecting him , it was ●it shee should find moving of bowels in another sence ( out of love too ) but in shame and mourning . Christ here leaves her to seeke after him , that had waited and attended her leisure before , as we shall see after . The next thing wee may hence observe , in that , That her bowels were 〈◊〉 in her from something left in the hole of the doore by the Spirit of Christ , is , That Christ hath our affections in his gover●●ment . He hath our bowels in his rule and governement , more then we our selves have . Wee cannot of our selves rule our griefe , shame , sorrow , or such affections as these , The wisest man in the world cannot award griefe , and sorrow , when God will turne it upon his bowells , and make a man ashamed and confounded in himselfe . All the wit and pollicy in the world cannot suppresse those affections . For Christ rules our hearts . The heares of Kings are in his hand , as the rivers of water , as well as the hearts of ordinary persons . If hee set any thing upon the soule to afflict it and cast it downe , it shall afflict it , if it be but a conceit , if hee will take away the raines from the soule , and leave it to its owne passion , removing away its guard , ( for he by his Spirit guards our soules with peace , by commaunding of tranquillity ; ) So as let him but leave it to its selfe , and it will teare it selfe in sunder , as Achitophell who being left to himselfe , did teare himselfe in peeces ; C●in also being thus left , was disquicted , tormented , and wracked himselfe . So Iudas in this case , being divided in himselfe , you see what became of him ; Let Christ but leave us to our owne passion of forrow ; what will become of us but misery ? Hee hath more rule therefore of our passions then we our selves have , because we cannot rule them graciously , nor can we stay them when we would . Therefore this should strike an awe in us of God , with a care to please him : For , there is not the wisest man in the world , but if he remove his guard from his soule , and leave him to himselfe ; if there were no Divell in hell , yet he would make him his owne tormentor and executioner . Therefore the Apostle makes this sweete promise , Phil. 4. 7. He bids them pray to God ; And the ●eace of God which 〈◊〉 all 〈…〉 [ guard ] the●● soules , &c. So the word is in the originall . It is a great matter for the ●eeping of Gods people , to have their soules guarded . Her bowells were turned in her . Here againe , as the conclusion of all this , we seeing this estate of the Church , may wonder at Christs carriage towards her in this world . Christ is wonderfull in his Saints , and in his goodnesse towards them , Sometimes alluring them , as we see Christ the Church here ; wondrous in patience , notwithstanding their provocation of him ; wondrous in his desertions , wondrous in leaving something behind him in desertions Those that are his he will not leave them without grace , whereby they shall seeke him againe . Nay , the falling out of lovers , shall be the renewing of fresh and new love , more constant then ever the former was . Thus our blessed Saviour goes beyond us in our deserts , taking advantage ( even ) of our security ( for our greater good ) making all worke to good in the issue , which shall end in a more neere and close communion between Christ and his Church , then ever before . Carnall men feele not these changes , ebbings and flowings ; they are not acquainted with Gods forsakings . Indeed their whole life is nothing but a forsaking of God , and Gods forsaking of them , who gives them outward comforts , peace and friends in the world , wherein they sollace themselves , but for inward communion with him , any strength to holy duties , or against sinne , for to be instruments for Gods honour , and service , to doe any good , they are carelesse . For they live here to serve their owne turnes , leaving their state and inheritance behind them . The Scripture saith , They have no changes , therefore they feare not God , and so they goe downe to Hell quietly and securely . O but it is otherwise with Gods Children , they are tossed up and downe , God will not suffer them to prosper , or live long in a secure , drowsy sinfull state , the continuance wherein is a fearefull evidence , that such an one as yet hath no saving grace , nor that he yet belongs to God , seeing Christ hates such an estate , and will not suffer his to be long therein , but will shift and remove them from vessell to vessell , from condition to condition , till hee have wrought in them that disposition of soule that they shall regard and love him more and more , and have neerer , and neerer communion with him . The end of the ninth Sermon . THE TENTH SERMON . CANT . V. VI. I opened to my Beloved , but my Beloved had withdrawne himselfe , and was gone : my soule failed when he spake , I sought him but could not find him , I called him but hee gave no answer . THus we see that the life of a Christian is trouble upon trouble as wave upon wave , God will not suffer us to rest in security , but one way or other he will fire us out of our starting holes , and make us to runne after him , how much better were it for us then to doe our workes chearfully and joyfully , so to runne as we may obtaine , then to be thus hurried up and downe , and through our owne default comming into desertions and there receiving rebukes and blowes and delayes ere we have peace againe , as it fell out with the Church in the sequell , for this text is but the beginning of her ( seeming ) misery . The watch-men after this , found her , and wounded her , &c. But Heaven is more worth then all , now that her affections are set on fire , from thence shee bestirrs her selfe , is resolute to find out her beloved , whom she highly values above all this world . How her affections were stirred by Christs putting in his finger at the hole of the doore we have heard . Now followes her action therupon , for here is rising , opening , seeking , calling and enquiring after Christ. Action followes affection . After her bowells are moved she ariseth and openeth , from whence we may further observe , That where truth of affection●●s , it will discover it selfe in the outward man , one way or other . If there be any affection of love and piety to God , there will be eyes lift up , knees bended downe , and hands stretched forth to Heaven . If there be any griefe for sinne , there will be the face dejected , the eyes looking downe , some expression or other : If there be a desire there will be a making forth to the thing desired . For , the outward-man is commanded by the inward , which hath a kind of soveraigne commanding power over it ; and sayes , doe this and it doth it , speake this and it speakes it , therefore those whose courses of life are not gratious , their affections and their hearts are not good , for where the affections are good , the actions will be sutable . Her bowells were moved in her , and presently she shewes the truth of her affection , in that she maketh after him . 1. Her soule failed when hee spake . 2. Shee makes after him , My scule failed when he spake , I sought him but I could not find him . Of Christs withdrawing himselfe we spake in generall before , wherefore we will leave that and proceed . My soule failed when he spake . That is , her soule failed when she remembred what he had spoke , when he stood at the doore , and said , Open to me my Sister , my Love , my Dove , my Vndefiled , for my head is wet with the dew , &c. Now when Gods Spirit had wrought upon her , then she remembred what Christ had said : all those sweet allurements were effectuall now unto her , especially when she saw that after those sweet allurements Christ had withdrawne himselfe , for that is the meaning of these wordes : ( My soule failed when hee spake unto mee ) Hee did not speake now : but her soule failed after he spake ; for so it should be read , that is , after she remembred his speech to her : for , now when she opened he was not there , therefore he could not speake to her . The Word of Christ howsoever for the present it be not effectuall , yet afterwards it will be in the remembrance of it . To those that are gracious it will be effectuall when the Holy Ghost comes to seale it further upon their heart : Christ spake many things to his Disciples which they forgot , but when afterwards the Holy Ghost the comforter was come , his office was , to bring all things to their remembrance that they had forgotten before . The Holy Ghost taught them not new things , but brought former things to their remembrance ; for God will make the word effectuall at one time or other , perhaps the word we heare is not effectuall for the present , it may afterwards , many yeares after , when God awakes our consciences . And as this is true of Gods Children , the seed now sowne in them perhaps will not grow up till many yeares after , so it is true also of those that are not Gods Children , they thinke they shall never heare againe of those things they heare , perhaps they will take order by sensuallity ▪ heardning of their hearts ( and through Gods judgements withall concurring ) that conscience shall not awake in this world , but it shall awake one day ; for it is put into the heart to take Gods part and to witnesse against us for our sinnes . It shall have and performe its office hereafter , use it as you will now , and it will preach over those things againe that you now heare . You shall hea●e againe of them but it shall be a 〈◊〉 hearing . Now we may heare fruitfully to doe us good , but afterwards we shall call to mind what we have heard and it shall cut us to the heart . Dives ( wee know ) had Moses and the Prophets to ins●ruct him , but he never heeded them in his life , untill afterwards to his torment . So men never heed what they heare and reade , they put of all and lay their consciences 〈◊〉 , but God will bring them afterwards to remembrance : but because it is a point especially of comfort to the Church . Labour we all of us to make this use of it , to be diligent and carefull to heare and attend upon the ordinances of God , for how soever that we heare is not effectuall for the present but seemes as dead seed cast into the heart , yet God will give it a body after , as the Apostle speakes , at one time or other . And that which we heare now the Holy Ghost will bring it to our remembrance when wee stand in most need of it . My soule failed when hee spake . She was in a spirituall swoone and deliquium upon his withdrawing , whence the point considerable is , That Christ doth leave his Church sometimes and bring it very low in their owne apprehensions , that their ●earts ●ayle them for want of his prefence . So it was with David , so with Ionah , so with the Church , Lam. 3. 1. we see it at large . The necessity of our soules and of our estates requ●e this , as sometimes a body may be so corrupt that it must be brought as low as possible may be before there will be a spring of new and good blood and spirits : so we may fall into such a state of security that nothing will bring us to a right temper , but extreame purging . And usually God deales thus with strong wits and parts ( if they be holy ) David and Salomon were men excellently quallified , yet when they tasted of the pleasures and contentments of the world too deepe , answerably they had and so ( usually ) others shall have such desertions as will make them smart for their sweetnesse , as was shewed before ; But , upon what occasions doth a Christian thinke especially , that God doth leave , forsake and fayle him . First , This fayling and fainting of the soule is sometimes upon an apprehension , as if God and Christ were become enemies , as Iob saith , and as having set us as a but to shoot at , but this is not all that a gracious and pure heart sinkes for . But also Secondly , For the absence of Christs love , though it feele no anger . Even as to a loving Wife , her husband not looking lovingly upon her as he used to doe , is enough to cast her downe and cause her spirits to fayle ; so for God to looke upon the soule ; put the case not with an angry , yet with a countenance withdrawne , it is sufficient to cast it down , for any one that hath dependance upon another to see their countenance withdrawne and not to shew their face as before , if there be but a sweet disposition in them it is enough to daunt and dismay them . Nay , Moreover when they find not that former assistance in holy dutyes , when they find that their hearts are shut up and they cannot pray as formerly when they had the Spirit of God more fully , and when they find that they cannot beare afflictions with wonted patience ; certainely Christ hath withdrawne himselfe ; ( say they ) This is first done when we heare the word of God not with that delight and profit as we were wont , when they find how they come neere to God in holy communion and yet feele not that sweet tast and relish in the ordinances of God as they were wont to doe ; they conclude certainely God hath hid his face , whereupon they are cast downe , their spirits fayle . And doe not wonder that it should be so , for it is so in nature ; when the Sunne hides it selfe many dayes from the world it is an uncomfortable time , the spirits of the creatures lower and wither , we see it so in the body , that the animall spirits in the braine ( which are the cause of motion and sence ) if they be obstructed there followes an Apoplexie and deadnesse . So it is betweene Christ and the soule , he is the Sunne of Righteousnesse , by whose beames wee are all comforted and cheared , which when they are withheld then our spirits decay and are discouraged . Summer and Winter arise from the presence and absence of the sunne : what causeth the Spring to be so cloathed withall those rich ornaments ? the presence of the sunne which comes neerer then . So what makes the summer and winter in the soule but the absence or presence of Christ , what makes some so vigorous beyond others , but the presence of the Spirit ? As it is in nature , so it is here , the presence of Christ is the cause of all spirituall life and vigour ; who when hee withdrawes his presence a little the soule fayles . My soule failed when hee spake to me , I sought him but I could not find him , I culled but hee gave mee no answer . The Church redoubleth her complaint to shew her passion , A large heart hath b●rge expressions : shee tooke it to heart that Christ did not shew himselfe in mercy , therefore she never hath done , I sought him but I could no● find him ; I called but he gave me no answer . Affection makes eloquent and large expressions , But mainely observe from this ●ay ling of the Church . The difference betweene the true children of God and others . The child of God is cast downe when he finds not the presence of God as he was wo●●t , his spirits faile ? A carnall man that never knew what this presence meant , regards it not , can abide the want of it , he finds indeed a presence of God in the creature which hee thinks not of , there is a sweetenesse in Meate , drinke , rest , and a contentment in honour , preferment , and riches ; And thus God is present alwayes with him . But other presence hee cares not for . Nay , hee shunnes all other presence of God , labouring to avoid his spirituall presence . For what is the reason that a carnall man shunnes the applying of the word and the thinking of it , but because it brings God neere to his heart , and makes him present . What is the reason hee shunnes his owne conscience : that he is loath to heare the just and unanswerable accusations that it would charge upon him ? but because he cannot abide the presence of God in his conscience . What is the reason hee shunnes the sight of holier and better menthen himselfe ? they present God to him being his image , and call his sinnes to memory , and upbraid his wicked life . Hence comes that satanicall hatred more then humane in carnall vil emen , to those that are better then themselves : because they hate all presence of God : both in the word , ministery , and all Gods holy servants ; all such presence of God they hate , whereof one maine reason is , because they are melefactors , wicked rebells , and intend to be so . And as a malefactor connot endure so much as the thought of the judge , so they cannot thinke of God otherwife ( in that course they are in ) then of a judge , whereupon they tremble and quake at the very thought of him , and avoyd his presence . You know that great man Felix Paul spake to in the Acts , when he spake of the judgement to come , and those vertues , as Temperance , and Righteousnesse , which he was voyd of , and guilty of the contrary vices : he quaked and could not endure to heare him speak any longer . Wicked men love not to be arraigned , tormented , accused and condemned before their time , therfore whatsoever presents to them their future terrible estate , they cannot abide it . It is an evidence of a man in a cursed condition , thus not to endure the presence of God : but what shall God and Christ say to them at the day of judgement ? It was the desire of such men not to have to doe with the presence of God here , and it is just with Christ to answer them there as they answer him now , Depart depart , we will have none of thy wayes ( say they ) depart ye cursed ( saith he ) He doth but answer in their owne language , Depart ye cursed with the Divell and his angells . But you see the Child of God is cleane of another temper , he cannot be content to be without the presence of God and of his Spirit inlightning , quickning , strengthening and blessing of him in spirittuall respects . When he finds not his presence helping him , when he finds Christ his life is absent from him , he is presently discouraged . For , Christ is our life . Now when a mans life fayles all fayles , when therefore a man finds his spirituall taste and comfort not as it was before , then oh , the life of my life hath withdrawne himselfe , and so is never quiet till he have recovered his life againe , for Christ is his life . And because there is a presence of God and of Christ in the Word and Sacraments a sweet presence : the godly soule hee droopes and failes if he be kept from these , he will not excommunicate himselfe as many doe , that perhaps are asleepe when they should be at the ordinances of God ; but if he be excommunicated and banished , O how takes he it to heart ! Psal. 42. 1. As the hart panteth after the wa●er br●okes , so longeth my soule after thee O God : the whole 84. Psalme is to that purpose , O how aymiable are thy Tabernacles O Lord of hosts ? He finds a presence of God in his word and sacraments , and when he doth not taste a sweet presence of God therein he droopes and sinks . A carnall man never heedes these things because he finds no sweetnesse in them , but the godly finding Christ in them they droope in the want of them and cannot live without them , Whither shall we goe● ( saith Peter to Christ ) thou hast the words of eternall life , I find my soule quickned with thy speaking . So a soule that feeles the quickning power of the ordinances , he will never be kept from the meanes of salvation , but he droopes and is never well till he have recovered himselfe againe ? Againe another difference may be observed . Carnall men when they find the sence of Gods anger they seeke not Gods favour but thinke of worse and worse still , and so run from God till they be in hell . But those that are Gods children , when they faile and find the sence of Gods displeasure they are sencible of it , and give not over seeking to God , they run not further and further from him . The Church here though shee found not Christ present with her yet she seekes him still and never gives over . Whence againe we may observe , That although the Church be said to faile and not to find Christ , yet he is present then with her . For who inabled her to seeke him . To explaine this , there is a double presence of Christ. 1. Felt. 2. Not Felt. The presence felt , is when Christ is graciously present and is withall pleased to let us know so much , which is a Heaven upon Earth : the soule is in Paradice then , when she feeles the love of God shed abroad in the heart , and the favourable countenance of God shining upon her , then she despiseth the world , the divell and all , and walkes as if she were halfe in Heaven already , for she finds a presence and a manifestation of it , a more glorious state then the world can afford . But , There is a presence of Christ that is secret , when he seemes to draw us one way , and to drive us another , that we are both driven and drawne at once : when he seemes to put us away and yet notwithstanding drawes us ; when we find our soules goe to Christ , there is a drawing power and presence , but when we find him absent here is a driving away . As we see here in the Church and in the Woeman of Canaan , we see what an answer she had from Christ , at first none , and then an uncomfortable , and lastly a most unkind answer . Wee must not give the childrens bread to d●ggs . Christ seemed to drive her away , but at the same time he by his Spirit drawes her to him and was thereby secretly present in her heart to increase her faith . When Christ wrestled with Iacob though he contended with him , yet the sametime he gave Iacob power to overcome him , to be Israel a prevailer over him : so at the same time the Church seemes to faile and faint , yet notwithstanding there is a secret drawing power pulling her to Christ , whereby she never gives over but seekes and calls still after him . It is good to observe this kind of Christs dealing , because it will keepe us that we be not discouraged when we find him absent . If still there be any grace left mooving us to that which is good , if we find the Spirit of God moving us to love the word and ordinances , to call upon him by prayer and to be more instant , certainely we may gather there is a hidden , secret presence here that drawes us to these things . Nay more that the end of this seeming farsaking and str●ng●nesse is to draw us neerer and neerer , and at length to draw us into heaven to himselfe . Gods people are gainers by all their losses , 〈◊〉 by all their weakenesses , and the better for all their crosses whatsoever they are . And you sh●ll find that the Spirit of God is more 〈◊〉 in them after a strangenesse , to 〈…〉 eagerly after Christ then before ; as here the Church doth for her eagernesse , constancie and instantnesse it groweth as Christs withdrawing of himselfe groweth . Let us therefore learne hence how to judge o● our selves , if we be in a dead livelesse state , both in regard of comfort and of holy performances , whether we be content to be so . If we be not contented but make towards Christ more and more it is a good signe that he hath not forsaken us , that he will come againe more gloriously then ever before . As here we shall see after it was with the Church , he seemes strange but it is to draw the Church , to discover her affection and to make her ashamed of her former unkindnesse , and to sit surer and hold faster then she did before , all ends in a most sweet communion . Wee should labour therefore to answer Christs dealing in sutable apprehensions of soule when he is thus present secretly , though he seeme in regard of some comforts and former experience of his love to withdraw himselfe , It should teach us , to depend upon him , and to beleeve though we feele not comfort , yea against comfort when we feele signes of displeasure . If he can love and support me , and strengthen my soule , and shew it a presence of that which is fit for me . Certainely I should answer thus with my faith , I will depend upon him ( though he kill me ) as Iob did ; our soules should never give over seeking of Christ , praying and endeavouring , for there is true love where hee seemes to forsake and leave ; therefore I ought in these desertions to cleave to him in life and in death . The end of the tenth Sermon . THE ELEVENTH SERMON . CANT . V. VI. VII . I opened to my Beloved , but my Beloved had withdrawne himselfe , and was gone : my soule failed when ●e spake , I sought him but could not find him , I called him but he gave mee no answer . &c. THE pride and secur●tie of the Spouse provokes the Lord her husband oft to bring her very low , they being incompatible with Christs residence . Pride is an affection contrarie t● his prerogative , for it sets up somewhat in the soule higher then God the highest . Security is a d●ll temper or rather distemper that m●kes the soule neglect her watch and rely upon some outward priviledge , where this ill co●ple is entertained , there Christ useth to withdraw himselfe , even to the failing and fainting of the soule . The Spouse is here in her fainting fit yet she seekes after ●hrist : still she gives not over , so Ionas , I am cast out of thy presence ( saies hee ) yet notwithstand●ng I will looke toward thy holy Temple . And David Psal. 31. 22. I said in my hast I am cast out of thy sight , yet notwithstand●ng thou heardest the voice of my prayer . Hee said it , but hee said it in his haste . Gods children are surprized on the sudden to thinke they are castaway , but it is in haste and so soone as may be they recover themselves . I said it is my Infirmitie , said David Psal. 73. Jt is but in a passion , here then is the difference betweene the children of God and others in desertions , they arise , these lye still and despaire . There is life in the substance of the Oake that makes it lift up its head above ground though it bee cut downe to the stumpes . Nay wee see further here the Church is not taken off for any discourragements , but her faith growes stronger , as the womans of Canaan did . The Reason whereof is , Faith lookes to the Promise and to the nature of God not to his present dealing . And then God by a secret worke of his Spirit ( though hee seeme to bee an enemy yet notwithstanding ) drawes his children neerer and neerer to him by such his d●aling . All this strangenesse is but to mortifie some former lust , or consume some former drogs of securitie . I sought him but I could not find him . Heere one of the greatest discouragements of all other is , when prayer ( which is left to the Church as a salve for all sores ) hath no answer . This is the complaint , but indeed an errour of the Church ; for Christ did heare the Church though hee seemed to turne his backe . But how shal we know that God heares our Prayers ? Amongst many other things this is one : when he gives us inward peace , then he heares our prayers , for so is the connexion . Phil. 4. 6. 7. Or secondly , If wee find a spirit to pray still , a spirit to waite and to hold out , it is an argument that God either hath or will heare those prayers . And as it is an argument that God heares our prayers , so is it of the presence of Christ ; for how could wee pray but from his inward presence ? Christ was now present , and more present with the Church when hee seemed not to be found of her , then hee was when she was secure , for whence else comes this eagernesse of desire , this spirit of prayer , this earnestnesse of seeking . I called but hee gave no answer &c. Directions how to carry our selves in such an estate . How shall we carry our selves when it falls out that our hearts faile of that we seek for , whē we pray without succes & find not a presēt answer ? or are in any such like state of desertion . 1. Wee must believe against beliefe ( as it were ) hope against hope , and trust in God , Howsoever hee shewes himselfe to us as an opposite . Jt is no matter what his present dealing with his Church and children heere is , the nature of Faith is to breake through all opposition , to see the Sunne behind a cloud , nay to see one contrary in another , life in death , a clame in a storme &c. 2. Labour for an absolute dependancie upon Christ with a povertie of spirit in our selves , this is the end of Christs withdrawing himselfe , to purge us of selfe confidence and pride . 3. Stir up your graces , for as nature joyning with phisicke helpes it to worke and carry away the malignant humours : so by the remainder of the Spirit that is in us , let us set all our graces on worke untill wee have carried away that that offends and clogs the soule , and not sincke under the burthen , for this is a speciall time for the exercising of faith , hope , love , diligence , care , watchfullnesse , and such like graces . And let us know for our comfort , that evē this conflicting condition is a good estate . In a sicke body it is a signe of life and health approaching when the humours are stirred , so as that a man complaines that the phisicke workes . So when wee take to heart our present condition , though wee faile and find not what wee would , yet this will worke to the subduing of corruption at length . It is a signe of future victorie when wee are d●scontent with our present ill estate . Grace will get the upper hand , as nature doth when the humours are disturbed . 4. Againe when wee are in such a seeming forlorne estate , Let us have recourse to former experience . What is the reason that God vouchsafes his children for the most part in the beginning of their conversion ( in their first love ) experience of his love to ravishment ? Jt is , that afterwards they may have recourse to that love of God then felt to support themselves , and withall to stirre up endeavours , and hope ; that finding it not so well with them now as formerly it hath binn , by comparing state with state , desires may bee stirred up to bee as they were or rather better . And as the remembrance of former experiences serve to excite endeavour , so to stirre up Hope . I hope it shall be as it was , because God is Immutable . I change but Christ alters not , the inferiour elementary world changes , heere is faire weather and foule , but the Sunne keepes his perpetuall course ; and as in the gloomiest day that ever was there was light enough to make it day and to distinguish it from night , ( though the Sunne did not shine ) So in the most disconsolate state of a Christian soule , there is light enough in the soule to shew that the Sunne of Righteousnesse is there , and that Christ hath shined upon the soule , that it is day with the soule and not night . 5. And learne when wee are in this condition to waite Gods leasure , for hee hath waited ours . It is for our good , to prepare us for further blessings , to mortifie and subdue our corruptions , to inlarge the capacity of the soule that the Lord absents himselfe , therefore Bernard saith well , Tibi accidit &c. Christ comes and goes away for our good , when hee withdrawes the sence of his love , the soule thereupon is stretched with desire , that it may bee as it was in former time , in the daies of old . Thus much for that , I sought him but I could not find him , I called but hee gave me no answer . Heere wee must answer one objection before wee leave the words . This seemes to contradict other Scriptures , which promise that those that seeke shall find . It is true they that seeke shall find but not presently . Gods times are the best and fittest . They that seek shall find , if they seek constantly with their whole heart in all the meanes . Some doe not find , because they seeke in one meanes and not in another , they seeke Christ in reading and not in the ordinance of hearing , in private meditation , but not in the communion of Saints ; wee must goe through all meanes to seeke Christ , not one must bee left . Thus if wee will seeke him , undoubtedly hee will make good his promise . Nay in some sort , hee is found before hee is sought , for hee is in our soules to stirre up desire of seeking him , hee prevents us with desires and answers us in some sort before wee pray , when hee gives us a spirit of prayer , it is a pledge to us , that hee meanes to answer us . Therefore it is a spirituall deceit when wee thinke Christ is not in us and wee are neglected of him , because wee have not all that wee would have . Among many other deceits that Christians deceive themselves with in this kind these be two . 1. That they judge grace by the quantity and not by the value and price of it , whereas the least measure of grace and comfort is to be esteemed , because it is an immortall seed cast into the soule by an immortall God the Father of Eternity . 2. Another deceit is , that Wee judge of our selves by sence and feeling and not by faith . The watchmen that went about the citty found mee and smote me and tooke away my vaile from mee . Heere the poore Church after the setting downe of her owne exercise in her disertion now sets out some outward ill dealing shee met with and that from those that should have beene her greatest comforters . The watchmen that went about the citty found me , they wounded me , the keepers of the walls tooke away my vaile from me . Thus wee see how trouble followes trouble , One depth calls upon another : Inward desertion and outward affliction goe many times together . The troubles of the Church many times are like Iobes messengers they come fast one upon another , because God meanes to perfect the worke of Grace in their hearts , all this is for their good . The sharper the winter the better the spring , learne hence first of all therefore in generall . That , It is no easie thing to be a sound Christian. Wee see heere when the Church had betrothed her selfe to Christ and entertained him into her garden , there after she falls into a state of security and sleepe , whence Christ labours to rouse her up : then she useth him unkindely , after which hee withdrawes himselfe even so farre that her heart failes her ; then ( as if this were not enough ) the watchmen that should have looked to her , they smite her , wound her and take away her vaile . See here the variety of the usage of the Church and changes of a Christian , not long in one state , hee is ebbing and ●●owing . Therefore let none distaste the way of Godlinesse for this , that it is such a state as is subject to change and variety ; whereas carnall men are upon their lees and find no changes . But you will say , All Christians are not thus tossed up and downe , so deserted of God and persecuted of others . I answer , Indeed there is difference , Whence comes that difference ? from Gods liberty ; it is a misterie of the Sanctuarie , which no man in the world can give a reason of , why of Christians both equally beloved of God , Some should have a fairer passage to Heaven ; others rougher and more rugged ; It is a mysterie hid in Gods brest . It is sufficient for us , if God will bring us any way to Heaven , as the blessed Apostle saith . If by any meanes I might attaine to the resurrection of the dead , either through thicke or thinne , if God will bring me to Heaven it is no matter . If I by any meanes . The Watchmen that went about the Citty smote mee , &c. By the Watchmen heere are ment especially Governours of State and Church . Why are they called Watchmen . It is a borrowed speech taken from the custome of Citties that are beleagered , for pollicies sake they have watchmen to descry the danger they are liable unto , so Magistrates be watchmen of the State , Ministers are the watchmen for Soules , watching over our Soules for good . Why doth God use Watchmen . Not for any defect of power in him , but for demonstration of his goodnes ▪ for he is the great Watchman , who watcheth over our common-wealthes , Churches and persons , he hath an eye that never sleepes , He that watcheth Israel neither slumbers nor sleepes , yet notwithstanding hee hath subordinate Watchmen , not for defect of power , but for demonstrotion of goodnesse ; hee manifests his goodnes in that he will use varietie of subordinate Watchers . And likewise to shew his power in using many instruments and his care for ●s when he keepes us together with his owne subordinate meanes . And in this that God hath set over us Watchers ( Ministers especially ) It implyes that our soul●s are in danger , and indeed there is nothing in the world so beset as the soule of a poore Christian , who hath so many and so bad enemies as a Christian , and amongst them all , the worst and greatest enemie hee hath is neerest to him , and converseth daily with him , even himselfe . Therefore there must needs bee Watchmen to discover the deceits of Satan and his instruments , and of our owne hearts , to discover the dangers of Hierusalem , and the errours and sins of the times wherein wee live . The Church is in danger , for God hath set Watchmen , now God and nature doth nothing in vaine or needlessely . Againe in that God takes such care for the soule , it shewes the woundrous worth of it , many arguments there be to shew that the soule is a pretious thing , it was breathed by God at first , Christ gave his life to redeeme it , but this is an especiall one that God hath ordained and established a ministry and Watchmen ouer it . And as God hath set some men Watchmen over others , so hath hee appointed every man to bee a Watchman to himselfe . Hee hath given every man a citty to watch over , that is his owne estate and soule , therefore let us not depend altogether on the watching of others . God hath planted a conscience in every of us , and useth as others to our good , so our owne care , wisdome , and foresight , these hee elevateth and sanctifieth . The Wa●chmen that w●nt about the citty found mee , they smote mee , they wounded mee , &c. Come wee now to the carriage of these Watchmen , those that should have beene defensive prove most offensive . They smote the Church and wounded her many wayes , ( though it be not discovered heere in particular ) as with their ill and scandolous life , and sometimes with corrupt doctrine and otherwhiles with bitter words , and their unjust censures , as wee see in the story of the Church , especially the Romish Church , they have excommunicated Churches and Princes : but not to speake of those Synagogues of Satan , come wee nearer home and wee may se amongst our selves sometimes those that are Watchmen and should be for encouragement , They smite and wound the Church , and take away her vaile . What is it to take away the vaile . You know in the times of the Old Testament a vaile was that which covered woemen for modestie , to shew their subjection , and it was likewise an honourable ornament , They tooke away the vaile , that is that wherewith the Church was covered , they tooke away that , that made the Church comely , and laid her open and as it were naked . Now both these wayes , the Churches vaile is taken away by false and naughty Watchmen . I. As the vaile is a token of subjection , when by their false D●ctrines , they labour to draw people from Christ , and their subjection to him . The Church is Christs Spous● , the vaile was a token of subjection , now they that d●aw the people to themselves , as in Popish Churches , that desire to sit high in the consciences of people , and so make the Church undutifull , They take away the vaile of subjection , and so force Christ to punish the Church , as wee see in former ages . 2. As the vaile is for honour and comelinesse , so they take away the vaile of the Church , when they take away the credit and esteem● of the Church , when they lay open the infirmities and weaknesses of the Church . This is strange that the Watchmen should do this , yet notwithstanding oftentimes it falls out so that those that by place are Watchmen , are the bitterest enemies of the Church Who were bitterer enemies of the poore Church in Christs time then the Scr●bes , Pharises , and Priests . And so in the time of the Prophets , who were the greatest enemies the Church had , but false Pri●sts , and Prophets . What is the ground of this , that those men that by their stand●ng should bee encouragers , are rather dampers of the Churches ●eile in pursuit ●f it . There are man● grounds of it . Sometimes it falls out from a spirit of envie in them at the graces of Gods people which are wanting in themselves , they would not have others better then themselves . Sometimes from Idlenesse which makes them hate all such as provoke them to paines : they raise up the dignity of outward things too much , as wee see in Poperie , they make every thing to conferre grace , as if they had a speciall vertue in them : but they neglect that wherewith God hath joyned an efficacie , his owne ordinances . This should teach us , To bee in love with Christs governement , and to see the vanity of all things heere below , though they bee never so excellent in their ordinance . Such is the poyson of mans heart , and the malice of Satan that they turne the edge of the best things against the good of the Church . What is more excellent then Magistracie , yet many times the point of the sword is directed the wrong way . I have said ye are Gods. Psal. 82. 6. They should governe , as God himselfe would governe , and aske with themselves , would God now if hee were a Watchman of the state doe thus and thus , but I wish woefull experience did not witnesse the contrary . So 〈…〉 and should carry themselves even as Christ would do ; they should strengthen the feeble knees and bind up the brok●n 〈◊〉 , nor di●courag● and not ●ow pillow●s ●nder the 〈◊〉 of wicked and 〈…〉 , but alas 〈…〉 the edge of the ordinance is oftentimes turned another way by the corrupt , proud , unbroken hearts of men and the malice of Satan . Againe , it should teach us , not to thinke the worse of any for the disgraces of the times . The Watchmen heere take away the vaile of the Church , and her forwardnesse is disgraced by them : take heed therefore wee entertaine not rash conceites of others , upon the entertainement they find abroad in the world , or among those that have a standing in the Church , for so wee shall condemne Christ himselfe , how was hee judged of the Pri●sts , Scribes , and Pharisees in his times ? and this hath beene the lot of the Church in all ages , the true members thereof were called Heretiques and Schismatickes , the vaile was taken of . It is the poysonfull pride of mans heart that when it cannot raise it selfe , by its owne worth , it will endeavour to raise it selfe by the ruine of others credit through lying slanders . The Divell was first a slanderer , and lyer , and then a murtherer , hee cannot murther without hee slander first , the credit of the Church must first bee taken away , and then shee is wounded , otherwise as it is a usuall proverbe , Those that kill a dogge make the world believe , that he was mad first , so they alwayes first traduced the Church to the world , and then persecuted her . Truth hath alwayes a scratch't face . Falshood many times goes under better habits then its owne which God suffers to exercise our skill and wisdome that wee might not depend upon the rash judgment of others , but might consider what grounds they have ; not what men doe or whom they oppose , but from what cause . Whether from a spirit of F●vie , Idlenesse , Iealousie , and Pride , or from good grounds , else if Christ himselfe were on earth againe , we should condemne him , as now men do the generation of the just , whom they smite and wound and take away their vaile from them . The end of the eleventh Sermon . THE TVVELFTH SERMON . CANT . V. VII . The Watchmen that went about the citty found me , they smote mee , they wounded me , the Keepers of the walls tooke away my vaile from me . THE Watchmen . ( Those that by their place and standing should bee , soe ) they smote the Church ( as Barnard complaines , almost 500. yeares agoe ) alas , alas saith he , those that doe see● priviledges in the Church , are the first in persecuting it and ( as his fashion is to speake in a kinde of Rhetorick ) they were not pastors , but impost●rs . There be two ordinances without which the world cannot stand . 1. Magistracie . 2. Ministerie . Magistrates are nursing Fathers and nursing Mothers to the Church . Ministers are Watchmen by their place and standing . Now for Shepheards to become wolves , for Watchmen to become smiter● , what a pitifull thing is it , but thus it is , the Church hath beene alwayes persecuted with these men , under pretence of Religion , which is the sharpest persecution of all in the Church ; it is a grievous thing to suffer of an enemy , but worse of a country man , worse then that of a friend , and worst of all of the Church . Notwithstanding ( by the way ) wee must know , that the persecuted cause is not alway the best ( as Austine was forced to speake in his time against the Donatists ) Sara● was a tipe of the true , and Hagar of the false Church . Now Sara● she corrected Hagar , therefore it followes not , that the suffering cause is allway the better , therefore wee must judge of things in these kind of passages by the cause , and not by the outward carriage of things . They tooke away my vaile . What shall wee doe in such cases , if wee suffer any indignity , if the vaile bee taken off . That is if our shame , infirmities , and weakenesses , be laid open by false imputations . In this case , it is the innocency of the D●ve , that is to be laboured for , and withall the wisdome of the Serpent . If Innocencie will not serve , labour for wisdome , as indeed it will not alone ; the wicked would then labour for subtilty to disgrace righteous persons . But what if that will not serve neither . Christ was wisdome it selfe , yet hee suffered most , when Innocencie and wisdome will not doe it ( because we must be conformable to our head ) then wee must labour for patience , knowing that one haire of our heads shall not fall to the ground without the providence of the Almighty . Commend our case , as Christ did , by faith and prayer to God that judgeth . I charge you , oh Daughters of Hierusalem , if you see my Beloved , that you tell him , that I am sicke of Love &c. Heere the Church , after her ill usage of the Watchmen , is forced to the society of other Christians , not so well acquainted with Christ as her selfe : I charge yee O Daughters of Hierusalem , if you find my Beloved &c. Tell him &c. What shall they tell him . Tell him I am sicke of Love. The Church is restles in her desire and pursuit after Christ , till shee find him , no opposition you see can take of her indeavour . 1. Christ seemes t● leave her inwardly . 2. Then shee goeth to the Watchmen , they smite and wound her . 3. Then she hath recourse to the Daughters of Hierusalem for h●lpe . Generally before we come to the particulars , from the connexion , wee may observe this . That , Love is a fire kindled from Heaven . Nothing in the world will quench this Grace , no opposition , nay opposition rather whets and kindles endeavour . The Church was nothing discouraged by the ill usage of the Watch●en , onely shee complaines she is not insensible . A Christian may without sinne be sensible of indignities , onely it must bee the mourning of Doves , and not the roaring of Beares . It must not bee murmuring and impatiencie , but a humble complaining to God , that hee may take our caSe to heart , as the Church doth heere : But as sensible as shee was , shee was not a whit discouraged , but seekes after Christ still in other meanes , if shee find him not in one , shee will try in an other : wee see heare the nature of love , if it bee in any measure perfect , it casteth out all feare of discouragements . And indeed , It is the nature of true Grace to grow up with difficulties , as the Arke rose higher with the waters , so likewise the ●oule growes higher and higher , it mounts up as discouragements and oppositions grow : Nay the soule takes vigour and strength from discouragements , as the wind increaseth the flame . So the Grace of God , the more the winds and waves of affliction oppose it , with so much the more violence , it breakes through all oppositions , untill it attaine the desired hope . To apply it , Those therefore that are soone discouraged , that pull in their homes presently , it is a signe they are very cold , and have but little grace , for where there is any strength of holy affection , they will not be discouraged , nor their zeale be quenched , and damped . Therefore they subordinate Religion to their own ends , as your temporarie believers . Where is any love to Christ , the love of Christ is of a violent nature , it swaies in the heart , as the Apostle speakes , The love of Christ constraineth us . If wee finde this inconquerable resolution in our selves , notwithstanding all discouragements , to goe on in a good cause , let us acknowledge that fire to bee from Heaven , let us not loose such an argument of the state of Grace , as suffering of afflictions with ioy . The more wee suffer , the more wee should rejoyce , if the cause be good , as the Apostles Act. 5. 4 1. rejoyced that they were accounted worthy to suffer any thing . I charge you , Oh Daughters of Hierusalem , if you find my Beloved , that ye tell him I am sicke of Love. Shee goes to the Daughters of Hierusalem for helpe , whence wee may learne . That , If wee find not comfort in one meanes , wee must have recourse to another . If wee finde not Christ present in one , seeke him in another , and perhaps wee shall finde him where wee least thought of him : sometimes there is more comfort in the society of poore Christians , then of the Watchmen themselves . I charge you , O Daughters of Hierusalem , &c. Where we have , 1. A Charge given . 2. The parties Charged , the Daughters of Hierusalem . 3. The particular thing they are Charged with , that is , ( if they find Christ ) to tell him she is sicke of Love. The parties Charged , are the Daughters of Hierusalem , the Daughters of the Church , which is called Hierusalem , from some resemblances betweene Hierusalem , and the Church ; some few shall bee touched , to give light to the point . Hierusalem was a City compact in it selfe , ( as the Psalmist saith ) so is the Church , the body of Christ. Hierusalem was chosen from all places of the world , to bee the seate of God , so the Church is the seate of Christ , hee dwells there in the hearts of his children . It is said of Hierusalem , they went up to Hierusalem , and downe to Egypt , and other places : So the Church is from above , The way of wisdome is on high . Religion is upward , Grace , Glory , and Comfort come from above , and draw our minds up to have our conversation , and our desires above . Hierusalem was the joy of the whole Earth ▪ 〈◊〉 so the Church of God , what were the world without it , but a company of incarnate Divells . In Hierusalem Records were kept of the names of all the cittizens there ; so all the true citizens of the Church , their names are written in the booke of life in Heaven . The Daughters of Hierusalem therefore are the true members of the Church that are both bred and fed in the Church . Let us take a tryall of our selves , whether wee bee Daughters of Hierusalem or noe . That wee may make this tryall of our selves . 1. If we find freedome in our conscience from terrors and feares . If wee find spirituall liberty and freedome to serve God , it is a signe that wee are Daughters of Hierusalem , because Hierusalem was free . 2. Or if wee mind things above , and things of the Church , if wee take to heart the cause of the truth , it is a signe wee are true Daughters of Hierusalem . Wee know what the Psalmist ●aith , Let my right hand forget her cunning , if I forget thee O Hierusalem , if I doe not preferre Hierusalem before my chiefe joy . If the cause of the Church goe to our hearts , if we can joy in the Churches joy , and mourne in the Churches abasement and suffering , it is a signe wee are true Daughters of Hierusalem and lively members of the body of Christ. Otherwise , when wee heare that the Church goes downe , and that the adverse part prevailes , and we joy , it is a signe wee are daughters of Bobylon and not of Hi●rusalem . Therefore lot us aske our affections what we are , as Austine writes excellently in his booke de Civitate Dei , aske thy heart of what citty thou art . But what ●aith the Church to the Daughters of Hierusalem in the first place . I Charge you . It is a kinde of admiration supplied thus , I charge you as you love mee your sister , as you love Christ , as you tender my case , that am thus used , as you will make it good that you are Daughters of Hierusalem and not of Babylon , tell my Beloved , that I am sicke of Love. It is a strong charge , a defective speech , which yeelds us this observation . That true Affections are serious in the things of God and of Religion . Shee layes a waight upon them , I charge you O Daughters of Hierusalem . True impressions have strong expressions . Therefore are wee cold in matters of Religion in our discourses , it is because wee want these inward impressions . The Church heere was full , shee could not containe her selfe , in regard of the largenesse of her affections . I charge you O Daughters of Hierusalem . &c. Wee may find the truth of Grace in the heart , by the discoveries and expressions in the conversation in generall . I charge you , O Daughters of Hierusalem , if you find my Beloved ▪ that ye tell h●m , I am sicke of Love. The Church heere speakes to others , meaner then her selfe , shee would have the Church tell Christ , ( by Prayer , the surest intelligencer ) how shee was used , how she languished , and was sicke for him , and cannot bee without him . Why did not the Church tell Christ her selfe . Soe shee did as well as shee could , but shee desired the helpe of the Church this way also . Sometimes it is so with the Children of God that they cannot pray so well as they should , and as they would doe , because the waters of the soule are so troubled , that they can doe nothing but utter groanes and sighes , especially in a state of desertion , as Hezekiah could but chatter , and Moses could not utter a word at the red sea though hee did strive in his spirit , in such cases they must bee behoulding to the helpe of others . Sometimes a man is in body sicke , ( as Iames saith ) If any man bee sicke let him send for the Elders , and let them pray : There may bee such distemper of bodie and soule , that wee are unfit to lay open our estate to our owne content . ●t is oft soe with the best of Gods Children , not that God doth not respect those broken sighes and desires , but they give not content to the soule . The poore palsie man in the Gofpell not able to goe himselfe was carried on the shoulders of others , and let thorough the house to Christ : oft times wee may bee in such a palsie estate , that wee cannot bring our selves to Christ , but we must be content to bee borne to him by others . I charge you O Daughters of Hierusalem that yee tell my Beloved , I am sicke of Love. Whence the point , that Idesie you would observe is . That at such times as wee find not our spirits inlarged from any cause outward and inward to comfort and joy , then is a time to d●sire the prayers and helpe of others . It is good to have a stocke going every where , and those thrive the best , that have most prayers made for them , have a stocke going in every country , this is the happines of the Saints . To inforce this instruction , to desire the prayers of others , we must discover , that there is a wondrous force in the prayers of Christians one for another . It is more then a complement , would it were thought so . The great Apostle Paul , se how he desires the Romanes , that they would strive , and contend with God after a holy violence , by their joynt prayers for him , so hee desires the Thessalonians , that they would pray for him , That hee might be delivered from unreasonable men . It is usuall with him to say Pray , Pray , and for us too , for such are gratious in the Court of Heaven . Despise none in this case , a true downe right experienced Christians prayers are of much esteeme with God. Our blessed Saviour himselfe , when hee was to goe into the garden , though his poore Disciples were sleepie , and very untoward , yet hee would have their society , and prayers . I charge you O Daughters of Hierusalem , if you find my Beloved , that ye tell him , I am sicke of ●ove . To speake a little of the matter of the charge , I am sicke of Love , I love him , because I have found former comfort , strength and sweetnesse from him , that I cannot bee without him . To bee Love sicke then in the pre●ence of the Church , is to have strong affections to Christ , from which comes wondrous disquietnesse of spirit in his absence , heere is somewhat good , and somewhat ill . This is first her vertue , that shee did fervently love , this was her infirmity , that shee was so much distempered with her present want , these two breedes this sicknesse of love , whence wee observe . Where the thing loved is not present answerable to the d●sires of the soule that loves , There followes disquiet and distemper of affections : that is heere term●ned sicknes of Love. The Reason heereof is , Naturall contentment is in union with the thing Loved . The more excellent the thing is that is loved , the more contentment there is in communion with it , and where it is in any degree or measure hindred there is disquiet : answerable to the contentment in injoying , is the griefe , sorrow , and sicknesse in parting . The happinesse of the Church consisting in society with Christ , therefore it is her misery and sicknesse , to be deprived of him , not to enjoy him whom her soule so dearely loveth . There are few in the world , sicke of this disease , I would there were more sicke of the love of Christ ; there are many that surfit rather of fullnesse , who thinke wee have too much of this Manna , of this preaching , of this Gospell , there is too much of this knowledge , of the ordinances , these are not sicke of love . Make a Use therefore of Tryall , whether we bee in the state of the Church or no , by valuing and prizing the presence of Christ in his Ordinances , the Word and Sacraments . There are many fond sicknesses in the world , there is Ammons sicknesse , that was sicke of love for his Sister Thamar , his countenance discovered it , and Ahab hee is sicke in desiring his Neighbours vineyard , you have many strange sicknesses : many sicke with fires kindled from the flesh , from Hell , but few sicke of this sicknesse heere spoken of . If wee find our selves carried to Christ , to runne in that streame as strong as the affections of those that are distempered with sicknesse of the love of other things , it will discover to us whether wee bee truely Love sicke or not . Take a man that is sicke for any earthly thing , whether of Ahabs or Amons sicknesse , or of any thing , take it as you will , That which the soule is sicke of in love , it thinkes of daily : it dreames of it in the night . What doe our soules therefore thinke off ? what doe our meditations runne after . When wee are in our advised and best thoughts , what do● wee most thinke off ? if of Christ , of the state of the Church heere , of Grace and Glory all is well , what makes us in the midst of all worldly discontentments to thinke all dung and drosse in comparison of Christ , but this sicknesse of love to Christ , if our love bee in such a degree , as it makes us sick of it , it makes us not to heare what wee heare , not to see , what wee see , not to regard what is present : the soule is in a kind of extasie , it is carried so strongly and taken up with things of Heaven , it is deaded to other things , when our eyes are no more led with vanity , then if wee had none , and the flesh is so mortified , as if wee were dead men , by reason of the strength of our affections that runne another way to better things which are above . Thus wee see it is in love : Talke with a man that is in any heate of affections , you talke with one that is not at home , you talke with one absent , The soule is more where is loves , then where it dwells . Surely where love is in any strength , it drawes up the soule , so that a man oft times in his calling and ordinarie imployments doth not heed them , but passeth thorough the world as a man at randome , he regards not the things of the world ▪ for Christ is gotten into his heart and drawes all the affections to himselfe . Where the affection of love is strong , it cares not what it suffers for the party loved , nay it glories in it . As it is said of the 〈◊〉 , when they were whipped , and scourged for preaching the Gospell , it was a matter of Glory to them . It is not labour , but favour : it is not labour and vexation , but favour that is taken where love is to the party loved , where the love of Christ is ( which was heere in the Church ) labour is no labour , suffering is no suffering , trouble is no trouble . Againe , It is the property of the party that is sicke of this disease to take little contentment in ●ther things . Tell a covetous worldling that is in love with the world a discourse of learning , what cares hee for learning ; tell him of a good bargaine , of a matter of gaine , and hee will hearken to that . So it is with the soule that hath felt the love of Christ shed abroad in the heart , tell him of the world , ( especially if he want that which hee desires , the peace and strength that hee found from Christ in former times ) hee relisheth not your discourse . Labour wee therefore every day more and more to have larger and larger affections to Christ. The soule that loves Christ , the nearer to Christ the more joyfull it is , when he thinkes of those mutuall embracings when Christ and his soule shall meete together there : this happinesse is there ▪ where the soule enjoyes the thing loved , but that is not heere , but in Heaven Therefore in the meane time with joy hee thankfully frequents the places where Christ is present in the Word and Sacrament , and that we may come to have this affection . Let us see what our soules are without him meere dungeons of darkenesse and confusion , nothing comming from us that is good , this will breed love to the Ordinances , and then we shall rellish Christ , both in the Word and Sacrament , for he is food for thehungry soule , and requires nothing of us but good appetites ; and this will make us desire his love and presence . The end of the twelfth Sermon . THE THIRTEENTH SERMON . CANT . V. VIII . IX . I charge you O daughters of Ierusalem if yee find my Beloved that ye tell him I am sicke of love . What is thy Beloved more then another Beloved O thou fairest among woemen , &c. THe soule as it is of an immortall substance , so in the right and true temper thereof , aspireth towards immortality , unlesse when it is clouded and overprest with that which presseth downewards , and the s●n which hang●th so fast on ( as the Apostle speakes ) which is the reason of those many and divers to●si●gs and turmoylings of the inlightned soule , now up now downe , now running amaine homewards and now againe sluggish , idle and lasie , untill rowsed up by extraordinary meanes it puts on againe ; as the fire mounteth upwards unto its proper place , and as the needle still trembleth till it stand at the North , so the soule once inflamed with an heavenly fire , and acquainted with her first originall , cannot be at rest untill it find it selfe in that comfortable way which certainely leads homewards . An instance whereof we have in the Church heere , who having lost her sweet communion with Christ , and so paid dearly for her former neglect and slighting his kind invitations , ( as being troubled , restlesse in mind , beaten and wounded by the watch-men , bereft of her vaile , &c. ) Yet this heavenly fire of the blessed spirit , this water of life so restlesly springing in her , makes her sicknesse of love and ardent desire after Christ to be such , that she cannot containe her selfe , but breakes forth in this passionate charge and request , I charge you O daughters of Ierusalem if ye find my Beloved that ye tell him , I am sicke of love . Thus we may see that the way to Heaven is full of changes , the strength of corruption over-clouds many times and damps our joyes . How many severall tempers hath the Church beene in ? Sometimes she is all compounded of joy vehemently desiring kisses of her best beloved , she holds her beloved fast and will not let him goe , and sometimes againe she is gone , hath lost her beloved , is in a sea of troubles , seekes and cannot find him , becomes sluggish , negligent , overtaken with selfelove , after which when she hath smarted for her omissions ( as here againe ) she is all a fire after Christ ( as we say ) no ground will hold her , away she flies after him , and is restlesse untill she finde him , where by the way we see , That permanency and stability is for the life to to come ; here our portion is to expect changes , storms and tempests , therefore they must not be strange to particuler persons , since it is the portion of the whole Church , which thus by sufferings and conformity to the head must enter into glory , whiles God makes his power perfect in our weakenesse , overcomes Satan by unlikely meanes and so gets himselfe the glory , even out of our greatest infirmities , temptations and abasements . But God though he make all things worke for good unto his children , even the Divell , sinne and death , desertions , afflictions and all , yet wee must be warned hereby not to tempt God , by neglecting the meanes appointed for our comfortable passage : but open to Christ when he knockes , imbrace him joyfully in his ordinances , and let our hearts flie open unto him . For though ( through his Mercy ) our wounds be cured ; yet who would be wounded to try such dangerous experiments , as here befell the Church in her desertions , for her sluggish negligence , deadnesse and selfe-love . So that we see there is nothing gotten by favouring our selves in carnall liberty , security , or by yeelding to the flesh . The Church stood upon tearmes with Christ when he would have come in to her , but what ensued hereupon ? she fell into a grievous des●rtion , and not onely so but findes very hard usage abroad , all which shee might have prevented by watchfulnesse , carefulnesse and opening to Christ knocking . It is a spirituall error to which we are all prone , to thinke that much is gained by favouring our selves , but we shall finde it otherwise : see here ●gaine that God will beare with nothing though in his owne , but he will sharpely punish them even for omissions , and that not only with defertion , but sometimes they shall meete with oppositions in the world . David cannot scape with a proud thought in numbring of the people , but he must smart for it and his people also . God is wonderous carefull of his Children to correct them , when he lets strangers alone . It is a signe of love when he is at this cost with us . And it should tie us to be carefull of our behaviour , not to presume upon Gods indulgence , for the neerer we are to him the more carefull he is over us , he will be sa●ctified in all that come neere him , we see the Corinthians because they came unreverently to the Lords table , ( though otherwise they were holy men ) some of them are sicke , some weake , others sleep , that they might not be condemn●d with the world . Let none therefore thinke the profession of Religion to imply an immunity , but rather a straighter bond ; for , I●dgement begins as the house of God , whatsoever he suffers abroad he will not suffer disorders in his owne house , as the Prophet saies , You onely have I knowne of all the families of the earth , therefore you shall not goe unpunished . The Church is neere him , his spouse whom he loveth , and therefore he will correct her , not induring any abatement , or decay of the first love in her . And for this very cause hee threatneth the Church of Ephesus , to remove her candlesticke . To proceed , the poore Church here is not discouraged , but discovers and empties her selfe to the daughters of Ierusalem , as it is the nature of Culinary fire not onely to mount upwards , but also to bewray it selfe by light and heat , so of this heavenly fire when it is once kindled from above , not onely to aspire in its motion but to discover it selfe in affecting others with its qualities , it could not containe it selfe here in the Church but that she must goe to the daught●rs of Ierusalem , I charge you O daughters of 〈◊〉 , if yee finde my Beloved that yee tell him that I am sicke of love . Therefore they may doubt that they have not this heavenly fire kindled in them , that expresse it not seriously , for of all affections it will not be concealed . David wonders at his owne love , Oh how I love thy law , oh how aimeable are thy Tabernacles ? Againe we see here , that where the 〈…〉 of love , it stands not upon any tearmes , but it humbleth and abaseth it selfe . We say that affection stands not with Majesty , therefore Christs love to us mooved him to abase himselfe in taking our nature that he might be one with us , love stood not upon tearmes of greatnesse , we see the Church goes to those that were meaner proficients in religion then her selfe , to powre out her spirit to them , to the daughters of Ierusalem , She abaseth her selfe to any service , love endureth all things , anything to att●ine to the thing loved , as we see Hamor the sonne of Shichem he would indure painefull circumcision for the love he bore to Dinah . So Acts. 5. 4 I. it is said they went away rejoycing after they were whipped , because they loved Christ. The spirit of love made them rejoyce when they were most disgracefully used . Sometimes where this affection of heavenly love is prevalent , so that a man is sicke of it , the distempers thereof redounds to the body and reflects upon that , as we see in David , Psal. 32. 4. That his moysture became as the drought of summer , because there is a marriage and a simpathy betweene the soule and the body , wherein the excessive affections of the one redound and reflect upon the other . Tell him that I am sicke of love , here is a sicknes but not unto death but unto life , a sicknesse that never ends but in comfort & satisfaction , blessed are those that hunger and thirst after Christ , they shall be satisfied , as we shall see afterwards more at large . Knowledge gives not the denomination , for we may know ●ll and be good , and we m●y know good and be evill , but it is the affection of the soule which cleaves to the things known , the truth of our love is that gives the denomination of a state to be good or ill , love is the weight and wing of the soule , which carries it where it goes , which if it carry usto earth we are base and earthly , if to heaven , heavenly , we should have especiall care how we fixe this affection ; for thereafter as it is , even so is our conditiō , Aske thy love of what City thou art whether of Ierusalem or of Babylon , ( as Austin saith ) Now the daughters of Jerusalem reply unto the Church wondering at her earnestnesse . What is thy Beloved more then another Belov●d , O tho● fairest among woe●en , what is thy Beloved more then another Beloved that thou do●●t so charge us : In steed of giving satisfaction to her they reply with asking new Q●estions , What is thy Beloved more then ano●her Beloved , O thou fairest among woemen ? what is thy Beloved , &c. Wherein ye have a doubling of the Question , to shew the feriousnesse of it , of this their answer there are two parts . 1. A loving and sweet Compellation , O thou f●rest among woemen . 2. The Question doubled , what ●s thy Beloved morethen another Beloved . And againe , What is thy Beloved , &c. that thou dost so charge us , as if they should say , Thou layest a serious charge upon ●s , therefore there is some great matter surely in thy Beloved that th●u makest such inquiry after him . Thus the weaker Christians being stirred up by the example of the stronger , they make this Question and are thus inquisitive , but to speake of them in their order . O thou fairest among woemen , here is the Compellation , the Church is the fairest among woemen in the judgement of Christ , so he calls her , Cant. 1. 8. O 〈◊〉 fairest among woemen , and here the fellow members of the Church tearm● her so too , faire and the fa●rest , incomparably fair● . But how com●●th ●hee to be thus faire ? It is i● reg●●d that shee i● cloath●● with 〈◊〉 robes , Rev. 12. there is a woeman mentioned clothed with the Sunne , we were all ennobled with the image of God at the first , but after we had sinned we were bereft of that image , therefore now all our beauty must be clothing , which is not naturall to man but artificiall , fetched from other things , our beauty now is borrowed , it is not connaturall with us , the beauty of the Church now comes from the head of the Church Christ , she shines in the beames of her husband : not onely in Justification , but in Sanctification also . The Church 〈◊〉 lovely and faire againe , as from Christs imputative righteausnesse , so from his 〈…〉 in her , the graces she hath 〈◊〉 him : for of him , wee receive Grace for Grace , there is never a grace but it is beautifull and faire : for what is grace but the beames of Christ the Sonne of Righteousnesse , so that all must be faire tha● 〈◊〉 from the 〈…〉 , all beautifull that comes from the first beauty . This beauty of grace whereby it makes the Church so faire springs from these grounds . First , In that it is from a divine principle and originall , it is not basely bred but from Heaven , and therefore it raiseth the soule above nature and makes the subjects wherein it is as farre surpasse all other men as men doe beasts . Secondly , In regard of the continuance , it is everlasting and makes us continue for ever . All flesh is grasse , and as the flower of grasse ( saith the Prophet , ) and it is repeated in the New Te●tament in divers places . All worldly excellencie is as the flower of grasse : the grasse with●●eth and the flower fade●● , but the word of the Lord , ( that is the grace that is imprinted in the soule by the Spirit with the word ) that abideth for ever , and makes us abide likewise . From this fairenesse of the Church let us take occasion to contemplate of the excellency of Christ that puts this 〈◊〉 of beauty upon the Church . Moses married a woeman that was not beautifull , but could not alter the complection and condition of his spouse . But Christ doth , he takes us wallowing in our bloud , deformed and defiled , he is such a husband as can put his Church into his owne dispos●tion and tran●forme her into his owne proportion . He is such a Head as can quick●n his members , such a roote as instills life into all his branches ; such a foundation as makes us living stones , there is a ver●ue and power in this husband above 〈◊〉 . But shee is blacke ? She is so indeed and she confesseth her selfe to be so , Cant. 1. 5. I am blacke but comely , blacke in regard of the afflictions and persecutions of others shee meets with in this world . Blacke againe , In regard of Scandalls , for the Divell hates the Church more then all societies in the world , therefore in the society of the Church there are often more scandalls then in other people , as the Apostle tells the C●rinthians , there was incest amongst them the like was not among the heathen . She is blacke through the envie of the world that lookes more at the Churches faults then vertues . The Church is blacke and unlovely nothing diff●ring from others , In regard of Gods outward dealing . All falls alike to all , they are sicke and deformed , they have all things outwardly whatsoever is common with others . Lastly and principally she is blacke , In respect of her Infirmities and weakenesses , subject to weakenesse and passions as other men , the beauty of the Church is inward and undiscerned to the carnall eye altogether : the Scribes and Pharisees see no vertue in Christ himselfe . It is said , that he came among his owne , and his owne could not d●scerne of him : the darkenesse could not comprehend that light . Now as it was with Christ , so it is much more with the Church , let this then be the use of it . Oppose this state of the Church to the false judgement of the world : they see all blacke and nothing else that is good ; Christ sees that which is black too : but then his spirit in them ( together with the ●ight of their blacknesse ) seeth their beauty too . I am blacke but comely , &c. Be not discouraged therefore at the censure of the world , blind men cannot judge of colours . It is said of Christ , hee had no forme or beauty in him , when wee shall see him . I. Not in outward glory , ●Por in the view of the world . If we be therefore thought to be blacke , wee are no otherwise thought of then the Church and Christ hath beene before us . Againe , Let us make this Use of it , against Sathan in the time of temptation , doth Christ thinke us faire for the good we have , doth he not altogether valew us by our ill● and shall we beleeve Sathan , who joynes with the distempers of melancholly , or weakenesse wee are in , which he useth as a weapon against the soule , to make us thinke otherwise , Sathan is not onely a ●●ourtherer , but a ly●r from the beginning . We must not beleeve an enemy , and a lyer withall . But consider how Christ and the Church judgeth , that have better discerning . And let us beware wee be not sathans to our selves : For if there were no Divell , yet in the time of temptation and desertion we are subject to discouragement , to give false witnesse against our selves , we are apt to looke on the darkeside of the Cloud . The Cloud that went before the Israelites had a double aspect , one darke , the other light ; In temptation wee looke on the darke side of the soule , and are witty in pleading against our selves . Oh but consider what Christ judgeth of us , O thou faires● among woemen , and what those about us that are learned , who can reade our evidences better then we our selves , doe judge of us , let us trust the judgement of others in time of temptation more then our owne . Learne againe here , What to judge of the spirits of such kinde of men , as are all in disgracing and defacing the poore Church , their table talke is of the infirmities of Christians , they light upon them as flies doe upon sore places , and will see nothing that is good in them , O where is the spirit of Christ , or of the Church of Christ in them that thus bescratch the face of the Church ● when yet ( oft times ) their hearts tell them these poore despised ones will be better then themselves one day , for grace shall have the upper hand of all excellencies . The Church is fa●re and fairest , Grace is a transcendent good , all the excellency of civility and morallity is nothing to this , this denominates the Church the fairest , shee is not guilt , but pure gold , not painted , but hath at●ue naturall complection , all other excellencies are but guilt , painted excellencies . The whore of Babylon shee is wonderous faire . But wherein doth her beauty consist ● In ornaments and ceremonies to abuse silly people , that goe no further then fancy , it is an excellency that comes not to the judgement , but the excellencie of the Church is otherwise , she is The fairest among woemen , she hath a naturall fairenesse , as gold is pure gold , so the Church is of a pure composition , glorious within . It is for the ●alse whorish Church to be glorious without only , but the true Church is glorious within . But that which wee should especially observe is , That wee should labour to answer this commendation , not onely to be faire but the fairest , to be transcendently singularly good , to doe somewhat more then others can , to have somewhat more in us then others have . For it is answerable to the state of a Christian , is a Christian in an excellent ranke above other men● l●t him shew it by a carriage more gracious , more fruitfull and plentifull in good workes . There is a kinde of excellency affected in other things , much more should we de●i●e to be excellent in that is good , that we may not be faire onely but the fa●rest . This the Apostle S. Paul excellently presseth to Titus his s●holler , Tit. 2. 14. and to all of us in other places , that we should be , A peculiar people Zealous of good workes : not onely to doe them , but to be zealous of them , and to goe before others in them , standing as stander bearers . Therefore those that thinke they may goe too farre in Religion , that they may be too fruitfull , are not worthy the name of the spouse of Christ , for she is faire , yea the fairest among woemen : The righteous is more excellen● then his 〈◊〉 , therefore we should excell in good workes ( as the Apostle exhorts us ) to labour after things that are excellent , as if he should say , Is there any thing better then other , labour for that . You have some so farre from this disposition , that they cry downe the excellencies of others , least the fairenesse of others might discover their blackenesse . Thus we leave the Compellat●on and come to the Question . What is thy Beloved more then another Beloved ? and they double it , what is thy Beloved more then another Beloved that thou so chargest us ? Questions are of divers natures , we shall not stand upon them , this is not a Question meerely of ignorance ( for they had some knowledge of Christ , though weake ) Nor was it a curious nor a catching Question , like those of the Scribes and Pharisees unto Christ , to instance in that of Pilate , What is truth ? when Christ had told him the truth , What is truth , ( saith he ) in a scornfull prophane manner , as indeed prophane spirits cannot heare savoury words , but they turne them off with scorne , what is truth● . This here in the text is not such , but a Question tending to further resolution and satisfaction , What is thy Beloved more then another Beloved ? First of all observe , that these of the Church here were stirred up by the examples of other members of the Church to be in quisitive after Christ , so to be satisfied , Hence observe , That there is a wondrous force in the examples of Christians to stir up one another . We see here when the Church was sicke of love , the other part of the members began to thinke , what is the reason the Church is so earnest to seeke after Christ , there is some excellency sure in him ; for , wise men doe not use great motions in little matters , great things are carried with great moovings ; we use not to stirre up tragedies for trifles , to make mountaines of molehills , the indeavours and carriages of great persons that be wise , judicious and holy are answerable to the nature of things . And indeed the Church judgeth aright in this , then see the force of good example , any man that hath his wits about him , when he sees others serious , earnest and carefull about a thing whereof for the present he can see no reason ( especially if they have parts equall , or superior to himselfe ) will reason thus presently . What is the matter that such a one is so earnest , so carefull , watchfull laborious inquisitive ? It is not for want of wit , surely hee hath parts enough , hee understands himselfe well . And then he begins to thinke , sure I am too cold , hereupon comes competition , and corrivalitie : surely I will bee as good as hee . Let us labour therefore to be exemplary to others , and to expresse the graces of God ; for thus we shall doe more then we are aware , there is a secret influence in good example , though a man say nothing ( saith one ) there is a way to profit from a good man though he hold his peace , his course of life speakes lowd enough , we owe this to all , even to them that are without to doe them so much good as to give them a good example , and we wrong them when we doe not , and hinder their comming on by an evill , or a dead example . Let this be one motive to stirre us up to it , that answerable to the good we shall doe in this kind , shall be our comfort in l●fe and death , and our reward after death . For the more spreading our good is either in word , life , or conversation , the more our consciences shall be setled in the consideration of good life well spent , our reward shall be answerable to our communication and diffusion of good , and whereas otherwise it will lie heavy on the conscience , not onely in this life , but at the day of judgement and after ; when wee shall thinke not onely of the personall ill that we stand guilty of , but exemplarie ill also . It should moove those therefore of inferiour sort to looke to all good examples , as the Church here to the love of the other part of the Church . Wherefore are examples among us , but that we should follow them ● we shall not onely be answerable for abuse of knowledge , but also of good examples we have had and neglected . Doth God kindle lights for us and shall not we walke by their light ● It is a sinne not to consider the Sunn● , the Moone , the Starrs , the Heav●ns , and Works of Nature and Providence ; much more not to consider the Worke● of Grace . But one place of Scripture shall close up all : which is , Rom. 11. 11. That the example of us Gentiles at length shall stirre up and provoke the Jewes to beleeve . To those stiffe necked Jewes example shall be so forcible , that it shall prevaile with them to beleeve and to be converted . If example be of such force as to convert the Jewes that are so farre off , how much more is it or should it be to convert Christians , wondrous is the force of good example . So we come to the Question it selfe . What is thy Beloved more then another Beloved , &c. We see there is excellent use of holy conference , the Church comming to the daughters of Ierusalem , speaking of Christ her Beloved that she is sicke of love , &c. The daughters of Ierusalem are inquisitive to know Christ more and more , heere is the benefit of holy conference and good speeches , one thing drawes on another , and that drawes on another , till at length the soule be warmed and kindled with the consideration and meditation of heavenly things . That that is little in the beginning may bring forth great matters . This Question to the Church , and talking with her : I charge you if you finde my Beloved to tell him that I am sicke of love , breeds Q●estions in others : What is thy Bel●ved , &c. Whence upon the description of her Beloved , her heart is kindled , she findeth her Beloved , so that talking of holy and heavenly things is good for others and our selves also . It is good for others , as it was good for the daughters of Ierusalem here , for therupon they are stirred up to be inquisitive after Christ , and it was good for the Church her selfe , for , hereupon she tooke occasion to make a large commendation of Christ ; wherein she found much comfort . Good conference then is good for our selves , for , we see a little seed brings for that length a great tree , a little fire kindleth much fuell , and great things many times rise out of small despised beginnings . It was a little occasion which Naaman the Assyrian had to effect his conversion . There was a poore banished woeman , a stranger , who was a Jewish maid servant , she tould her Lords servants that there was a Prophet in Jurie that could heale him : whereupon he came thither , and was converted and healed . And Paul sheweth , that the very report of his bonds did a great deale of good in Caesars house . Report and fame is a little matter , but little matters make way for the greater . This may put us in mind to spend our time fruitfully in good conference , when in discretion it is seasonable : we know not when we beginne , where we may make an end● ; our soules may be carried up to Heaven before we are aware ; for the Spirit will inlarge it selfe from one thing to another . To him that hath shall be given more and more still . God gratiously seconds good beginnings . We see the poore Disciples , when they were in a dampe for the losse of Christ , after he comes , meets them , and talks of holy things , In that very conference their hearts were warmed and kindled . For , next to Heaven it selfe our meeting together here , it is a kinde of Paradice , the greatest pleasure in the world is to meet with those here , whom we shall ever live with in Heaven . Those who are good should not spend such opportuni●ies fruitlesly . And to this end , labour for the graces of the Communion of Sain●s : for there is such a state , we beleeve it as an Article of our Creed , how shall we approove our selves to be such as have interest unto the communion of Saints , unles we have spirits able to communicate good to others ? pittifull and loving spirits that we may speake a word in due season . What a world of precious time is spent in idle conversing , as if the time were a burthen , and no improovement to be made of the good parts of others ? sometimes though we know that which we aske of others , as well as they doe ; yet notwithstanding good speeches will draw us to know it better , by giving occasion to speake more of it , wherewith the Spirit works more effectually and imprints it deeper . So that it shall be a more rooted knowledge then before . For that doth good that is graciously knowne , and that is graciously knowne that the Spirit seales upon our soules . Perhaps the knowledge I have is not yet sealed sufficiently , it is not rooted by conference , though I heare the same things againe , yet I may heare them in a fresh manner , and so I may have it sealed deeper then before , experience finds these things to be true . Againe , Wee should labour heere to have our hearts inquisitive . The Heathen man accounted it a grace in his Scholler and a signe that hee would proove hopefull , because hee was full of Questions : Christians should be inquisitive of the waies of Righteousnesse ; Inquifitive of the right path which leads to Heaven , how to carry themselves in private in their families , how in all estates , Inquisitive of the excellency of Christ : What is thy Beloved more then another Beloved ? Questions end usually in resolutions ; for the soule will not rest but in satisfaction . Rest is the happinesse of the soule as it were : when a Question is mooved it will not be quiet till it have satisfaction . Therefore doubting at the first , breeds resolution at the last . It is good therefore to raise Questions of the practise of all necessary points , and to improove the good parts and guifts of others that wee converse with , to give satisfaction . What an excellent improovement is this of communion and Company , when nothing troubles our spirit , but wee may have satisfaction from others upon our proposing it . Perhaps God hath laide up in the parts of others satisfaction to our soules , and hath so determined that wee shall be perplexed and vexed with scruples , till wee have recourse to some whom hee hath appointed to bee helpefull to us in this kinde . Many goe mourning a great part of their daies in a kind of fullennesse this way , because that they doe not open their estate to others . You see here the contrary practise of the Church , she doubles the Question ; What is thy Beloved more then another Beloved , O thou fairest among woemen , what is thy Beloved more then another Beloved , that thou dost so charge us ? The end of the thirteenth Sermon . THE FOVRTEENTH SERMON . CANT . V.IX.X. What is thy Beloved more then another Beloved , O thou fairest among woemen , what is thy Beloved more then another Beloved that thou dost so charge us ? My Beloved is white and ruddie the chiefest among ten thousand . THE last time we met we left the Church sicke of love : which strange affection in her , together with her passionate charge to the daughters of Ierusalem , mooved them to make this Question unto her , What is thy Beloved more then another Beloved , &c. To be in love is much : to conceale it is grievous , to vent it with such fervencie and passion breeds astonishment , in these younger Christians , who wonder what that is which can so draw away the Churches love , and runne away with her affections . They knew no such excellencies of the person the Church so admired , and therefore they double the Question unto her , What is thy Beloved , &c. what is thy Beloved , &c. Whereby we see the excellency of the soule which aspires still towards perfection , not resting in any state inferiour to the most excellent . Therefore also is the Churches sicknesse of love here , who desires a neerer union and communion with Christ then she at this time had . For there are degrees of spirittuall languishing , till we be in heaven we are alway under some degree of this sicknesse of love ; though the soule have more communion at one time then at another . Yea the Angells are under this wish to see Christ together with his Church in full perfection , so that untill we be in Heaven where shall be a perfect reunion of soule and body , and of all the members of the Church together ; there is a kinde of sicknesse attending upon the Church and a languishing . The Question asked is , What is thy Beloved more then anothers Beloved , O thou fairest among woemen ? What! now faire when her vaile was taken away ? now faire when the Watchmen abased her : now faire when she was disgraced ? Yes , now faire and now faire , in the sight of the daughters of Ierusalem , and in the sight of Christ that calls her the fairest among woemen : So that under all disgraces , infirmities and scandalls , under all the shame that riseth in the soule upon sinne , under all these clouds there is an excellency of the Church , she is , The fairest among woemen , notwithstanding all these : O thou fairest among woemen . Whence comes this fairenesse under such seeming foulenesse and disgrace ? It comes from without , it is borrowed beauty as you have it , Ezek. 16. 1. 2. By nature we lie in our bloud , there must be a beauty put upon us , we are faire with the beauty that we have out of Christs wardrope . The Church shines in the beames of Christs Righteousnesse , she is not borne thus faire , but new borne fairer . The Church of Christ is all glorious , but it is within , not seene of the world , she hath a life , but it is a hidden life , our glory and our life is hidden in Christ : It is hid sometimes from the Church it selfe , who sees onely her deformity and not her beauty , her death but not her life : because , her life is hid : here is a misterie of Religion , The Church is never more faire then when she judgeth herselfe to be most deformed ; Never more happie then when she judgeth herselfe to be miserable : never more strong then when shee feeles her selfe to be weake , never more righteous then when she feeles herselfe to be most burthened with the guilt of her owne sinnes , because the sence of one contrary forceth to another , the sence of ill forceth us to the fountaine of good , to have supply thence : When I am weake then am I strong ( saith Paul ) Grace and strength is perfect in weakenesse . This should teach us what to judge of the Church and people of God , even under their seeming disgraces , yet to judge of them as the excellentest people in the world , Psalm . 16. All my delight is in those that are excellent : to joyne our selves to them : especially this is here to be understood of the Church as it is the mysticall body of Christ , not as a mixed body , as a visible Church , but as it is the Temple of the Holy Ghost . The visible Church hath tearmes of excellency put upon it sometimes , but it is in regard of the better part . As gold unrefined is called gold because gold is the better part : And a heape of wheate unwinnowed is called wheate , though there be much chaffe in it , the body of Christ it selfe hath alwaies excellent tearmes given it , O thou fairest among woemen . Those that looke upon the Church with the spectacles of malice can see no such beauty in her , though to espy out faults , as the Divell could in Iob , to quarrell , to slander , they are quicksighted enough , but we see here the Church in the judgement of the daughters of Ierusalem , that she is the fairest among woemen . The Papists have a painted beauty , for their Catholique Church , but here is no such beauty It becomes a whore to be painted , to be as faire as her hands can make her , with feighned beauty . But the Church of Christ hath a beauty from her husband , a reall spirituall beauty not descerned of the world . This should be of use to Gods children themselves , to helpe them in the upbraidings of conscience ( as if they had no goodnesse in them ) because they have a great deale of ill . Christians should have a double eye , one to set and fixe upon that which is ill in them , to humble them , and another upon that which is supernaturally gracious in them , to incourage themselves , they should looke upon themselves as Christ lookes upon them , and judge of themselves as he judgeth of them , by the better part . He lookes not so much what ill we have , for , that shall be wrought out by little and little , and be abolished , it is condemned already , and it shall be executed by little and little till it be wholy abolished . but he lookes upon us in regard of the better part , so should wee looke upon our selves , though otherwhiles upon our blacke feete ( our infirmities ) when we are tempted to pride and haughtinesse , but alwaies let the meane thoughts we conceive of our selves , make us to flie to Christ. What is thy Beloved more then another Beloved ? Here is a Question , and a Question answered with a Question : Questions they breed knowledge ( as the Greeke Proverbe is ) doubtings breed resolution . Whereupon the inquisitive soule ( usually ) prooves the most learned , judicious and wise soule , therefore that great Philosopher counted it as a vertue amongst his schollers , that they would be inquisitive . So the schollers of Righteousnesse are inquisitive , they inquire the way to Canaan , and the way to Zion with their faces thitherwards . It is aspeciall part of Christians wisdome to improove the excellency of others by Questions , to have a bucket to draw out of the deepe wells of others ( as Salomon saith ) the heart of a wise man is as deepe waters , but a man of understanding can tell how to fetch those waters out : There be many men of deepe and excellent parts which are lost in the world , because men know not how to improove them . Therefore it is good while we have men excellent in any kind , to make use of them . It is an honour to God as well as a commoditie to our selves . Doth God suffer lights to shine in the world that we should take no notice of them , It is a wrong to our selves and a dishonour to God. What is thy Beloved more then another Beloved , &c. A further ▪ point from hence is , That if wee would give incouragement to others to repaire to us for any good , we should labour to be so excellent as to adorne Religion . O thou fairest among woemen , what is thy Beloved , &c. They enquire of her because they have a good conceit of her : a world of good might be done if there were bred a good conceit of men in others ; we say in sicknesse , a good conceipt of the Physition is halfe the cure : so in teaching , a good conceipt of the teacher is halfe the learning : The daughters of Ierusalem had a good conceipt here in their Questioning of the Church : O thou fairest among woemen , what is thy Beloved more then another Beloved ? Let us labour therefore to be such as may bring honour and credit to Religion , and make it lovely , that what we doe may make others thinke we doe what we doe to great purpose : which is oft times a speciall meanes and occasion of their conversion . Though properly the cause of conversion be the Spirit of God in the ordinances : yet the inducement ( many times ) and occasion , is the observation of the course and carriage of those that excell and are knowne to be eminent in parts and in graces , Emulation ads spurrs to to the soule . Doe they take such courses that are wiser then I , and shall not I take the like course too ? Paul saith , the emulation of the Gentiles shall be a meanes of the conversion of the Iewes , when they shall see them imbrace Christ , they will be incouraged to doe so also : what shall we thinke therefore of them that live so as that they bring an evill report , scandall and reproach upon Religion ? Great and fearfull is their wickednesse , that by their ill conversation like Hophny and Phineas discredit the ordinances of the Lord. Now the Church thus answers the former Question touching Christ , My Beloved is white and ruddie , the chiefest of ten thousand . She is not affraid to set out her Beloveds beauty . For , there is no envie in Spirituall things : It is want of wisdome amongst men to commend a thing that is very lovely to others , and so to set an edge upon their affections , when they cannot both share ; and the more one hath , the lesse another hath of all things here below . But in Spirittuall things there is no envie at the sharing of others in that we love our selves : because all may be loved alike , Christ hath grace and affection enough for all his : he hath not ( as Esaw speakes ) but one blessing : No , he can make all his happy . Therefore the Church stands not upon tearmes , when the daughters of Ierusalem enquire about her Beloved , I tell you freely saies she what my Beloved is : First in generall the answer is , My Beloved is white and ruddie , the chiefest among ten thousand , then afterwards there is a specification of the particulars , she will not stand upon the gro●se , but admires at every parcell in the thing beloved , every thing is lovely as wee shall see in particular afterwards . My Beloved is white and ruddie , the chiefest among ten thousand . We will take that which is safe ; because we will have sure footing ( as neere as we can ) in this misticall portion of Scripture , what is that white and ruddie , why doth the Church set forth the Spirituall excellencies of Christ by that which is most outwardly excellent and most beautifull . Because of all complections the mixed complection of these two colours white and ruddie is the purest and the best , therefore she sets out the beauty and the Spirituall excellency of Christ by this white and ruddie , beauty ariseth of the mixture of these two . First she sets out the beauty of Christ positively , and then by way of comparison , The chiefest among ten thousand . But what is this white and ruddie : what is beauty ? To the making up of beauty there is required a sound healthy constitution , so as the particulars have a due proportion , there must be a harmony of the parts , one suiting with another , for comelinesse stands in onenesse , when many things ( as it were ) are one . Vncomlinesse is in diversity , when divers things are jumbled together , that belong to many heads ; as we say it is uncomely to have an old mans head on a young mans shoulders , but when all things are so suited that they make one agreeing exactly there is beauty and comelinesse . Besides soundnesse of constitution and comelinesse of proportion , there is a grace of colour that maketh beauty , which ariseth out of the other , so that soundnesse and goodnesse of constitution together with the exact proportion of the variety of parts , having with it this gracefulnesse of colour and complection makes up that which we call beauty . In a word , then this carnation colour , wh●te and ruddie , may be understood of that excellent and sweete mixture that makes such a gracefulnesse in Christ , in him there is wonderfull purity and holinesse , and yet a wonderfull weaknesse , there is God the great God and a peece of earth , of flesh in one person , a bloudy pearced , and a glorious shining body , humility and glory : Justice , wonderfull justice and yet exceeding love and mercie : Justice to his enemies , Mercie to his Children . Christ is a most beautifull Person . Not as God onely but as man , the Mediator God and man , the Person of the Mediator is a beautifull Person ; as Psal. 45. there is a notable description of Christ , and of his Church , Thou art fairer then the Children of men , grace is powred into thy lips , &c. But the lovelinesse and beauty of Christ is especially Spirituall , in regard of the graces of his Spirit . A deformed person , man or woman , of a homely complection and constitution , yet notwithstanding when we discerne them by their conversation to be very wise and of a lovely and sweet spirit , very able and withall wondrous willing to impart their abilities , being wondrous usefull : what a world of love doth it breed , though we see in their outward man nothing lovely . The consideration of what sufficiency is in Christ , wisdome , power , goodnesse and love , that made him come from Heaven to Earth , to take our nature upon him , to marrie us and joyne our nature to his ( that he might joyne us to him in spirituall bonds ) the consideration of his meekenesse and g●ntlenesse how he never turned any backe againe that came to him , should make us highly prize him , indeed some went backe of themselves ( as the young man in discontent ) Christ turned them not backe : nay he loved the appearance of goodnesse in the young man and imbraced him . Hee is of so sweet a nature that he never upbraided those that followed him with their former sinnes ; as Peter with deniall , and the like . He is of so gracious a nature that he tooke not notice of petty infirmities in his Disciples , but tells them of the danger of those sinnes that might hurt them : being of so sweet a nature that he will not quench the smoaking flax , nor breake the brused reed , his whole life being nothing but a doing of good , He did all things well ( as the Gospell speakes ) excellent well . Now the consideration of what a gracious Spirit is in Christ , must needs be a loadstone of love , and make him beautifull . Therefore Bernard saith well , When I thinke of Christ , I thinke at once of God , full of Majesty and Glory , and at the same time of Man full of meeknesse , gentlenesse and sweetnesse . So , let us consider of Christ as of the Mighty God , powerfull , and withall consider of him as a gentle and mild man ; that came riding meekely on an Asse ( as the Scripture sets him out ) He was for all commers and gave entertainement to all : Come unto me all yee that are weary and heavy laden , &c. For the most weake and miserable person of all had the sweetest entertainment of him , He came to seeke , and to save that which was lost . Let us I say thinke of him both as of the great God , and withall as of meeke Man : the one to establish our soules , that he is able to doe great matters ; the other to draw us to him because he loves us . We are affraid to goe to God a consuming fire , but now let us thinke we goe to bone of our bone and flesh of our flesh , to our brother , to one that out of his goodnesse abased himselfe of purpose that we might be one with him , who loved us more then his owne life , and was contented to carry the curse for us that we might be blessed of God for ever , and to suffer a most painefull and shamefull death that so hee might make us heires of everlasting life . Christ is Spiritually lovely , the chiefest of ten thousand . The Church sets him out by comparison , a standardbearer , a carrier of the banner of ten thousand . For , as the goodliest men use to carry the Ensigne , the Banner , so he the goodliest of all other is the standard bearer . Whence we gather , That Christ as he is beautifull and good , so he is incomparably beyond all comparison good , He is a standard bearer one among ten thousand , annoynted with the Oyle of gladnesse above his fellowes . First , for that he is so neere to God by the personall union . And in regard likewise , That all others have all from him : of his fulnesse we receive grace for grace , ours is but a derivative fulnesse , his glory and shining is as the shining of the body of the Sunne , ours as the light of the Aire , which is derived from the glory of the Sunne , ours is but the fulnesse of the streame , and of the vessell , but the fulnesse of the fountaine and of the spring is his : thereupon he is called the head of the Church ; the head is the tower of the body which hath all the five senses in it , and wisdome for the whole body . It seeth , heareth , understandeth , and doth all for the body ; having influence into the other parts of it . So Christ is above all , and hath influence into all his Church , not onely eminencie , but influence . What is excellent in the Heavens ? the Sunne : So Christ is the Sunne of Righteousnesse : the Starrs , He is the bright morning Starr , the Light : He is the Light of the world . Come to all creatures , you have not any excellent amongst them but Christ is stiled from it . He is , the Lyon of the tribe of Iuda , the Lilly and the Rose , and the Lambe of God that taketh away the sinnes of the world , the Tree of life , &c. There is not a thing necessary to nature , but you have a stile from it given to Christ , to shew , that he is as necessary as Bread and Water , and the food of life . When we see Light therefore ; thinke of the true Light : when the Sunne , thinke of the Sunne of Righteousnesse : so remember the bread and water of life in our common food , therefore the Sacraments were ordained , that as we goe to the sea by the conduct of rivers , so we might goe to the sea of all excellency and goodnesse by the conduct of these rivers of goodnes to be led by every excellency in the creature , to that of our mediatour Christ , who is the chiefest among ten thousand . To come more particularly to speake of his excellencies , omitting his two Natures in one Person God and Man ; that we may consider his Offices , a King , Priest and Prophet : he being the chiefe in all these , so all good Kings before him were tipes of him , as also the Prophets and Priests , he was all in one . Never any before him was King , Priest and Prophet , as hee was King , Priest and Prophet in one , so in every respect he was incomparable above all . Such a King , as is King of Kings , and subdueth things unconquerable to all other Kings , even the greatest enemies of all , such a King as conquered the World , Death , Hell and Sinne , all things that are terrible : Death you know is called the king of feares , because it terrifieth even Kings themselves . Christ is such a King as takes away these terrible greatest ills of all , such a King as rules over the soule and conscience , ( the best part of man ) where he settles and stablisheth peace , such a King as sets up his Kingdome in our very soules and hearts , guides our thoughts , desires , actions and affections , setting up a peaceable government there , so hee is an incomparable King even in regard of that Office ; He is the chiefest of ten thousand , such a King as carries the government upon his owne shoulders , as it is Isa. 9. ● . He devolves not the care to another to make it as he list and so be a cypher himselfe , but hee carries all upon his owne shoulder , hee needs not a Pope for his vicar . Againe , as a Priest such a High Priest as offered himselfe a sacrifice by his eternall Spirit : he as God offered up his Man-hood , such a Priest as hath satisfied the wrath of God , and reconciled God to man. All other Priests were but types of this Priest , who is such a Priest as never dies , but lives for ever to make intercession for us in Heaven , by vertue of that sacrifice which he offered in the daies of his flesh : He was both Priest and Sacrifice . Such a Priest as is touched with our infirmities , so mild and gentle , full of pitty and mercy . No Priest to this Priest , God onely smelt a sweet smell from this sacrifice . And for his Propheticall Office , hee is a Prophet beyond all others , such a one as can instruct the soule , other men can propound doctrines , but hee can open the understanding and hath the key of the heart , the key of David which can open the soule : by his holy Spirit h●e can make the very simple full of knowledge , such a Prophet as hath his chaire in the very heart of man , this great Bishop of our soules , the Angell of the covenant , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the messenger of the Father : so he is the chiefe of ten thousand : consider him as King , as Priest or as Prophet . The use of this is exceeding pregnant , comfortable and large , that we have such a Saviour such an eminent person , so neere so puculiar to us . Our Beloved , my Beloved , If he were a Beloved the chiefe of ten thousand , it were no great matter , but he is mine , he is thus excellent : excellent considered with propriety in it , and a peculiar propriety , peculiarity and propriety together with transcendent excellency makes happy if there be any enjoying of it . Therefore repent not your selves of your repentings , but thinke I have not cast away my love , but have set it upon such an object as deserves it , for my Beloved is the chiefest of ten thousand . The end of the fourteenth Sermon . THE FIFTEENTH SERMON . CANT . V. X. My Beloved is white and ruddie the chiefest among ten thousand . LOve is such a boundlesse affection that where it once breakes foorth in praises upon a good foundation , it knowes no measure , as we see here in the Church , who being provoked , and ( as it were ) exasperated by the daughters of Ierusalem to explaine the excellency of him shee had with so much affection incessantly sought after . That she might justifie her choice ( ere she descend into Particulars ) she breakes foorth into this generall description of her Beloved , whereby she cuts of from all hopes of equalling him , My Beloved is white and ruddie , ( exceeding faire ) nay , the cheefe among ten thousand , ( none like him ) she would not have us thinke she had bestowed her love but on the most excellent of all , the cheefe of ten thousand . Well were it for us that we could doe so in our love , that we might be able to justifie our choice , not to spend it on sinfull , vaine and unprofitable things , which cause repentance and mourning in the conclusion , whereof the Church here worthily cleereth herselfe ; in that she had chosen the cheefe among ten thousand . And most justly did she place her affections upon so excellent an object , who was so full of all the treasures of wisdome and knowledge , the life of our life , in whom dwelt all the fulnesse of the Godhead bodily , in whom was a gracious mixture and compound of all heavenly graces , where Greatnesse and Goodnesse , Iustice and Mercy , God and Man meete in one Person . Such in one who breakes no bru●sed reed , nor quenches the smoaking flax , who refuses not sinners , but invites them unto him : offering to heale all and cure all who come unto him : he is a King indeed ; but this also approoves her choice ; he rules all , commands all , judges all , what then can she want who hath such a friend , such a husband , whose government is so winning , mild and mercifull ? He is not such a Monarch as loves to get authority by sternesse like Rehoboam . But by those aimeable graces of gentlenesse and love , all the excellencies of holinesse , purity and righteousnesse , are sweetly tempered with love and meekenesse in him : you may see for instance how hee takes his Disciples part against the Pharisees , ( and the poore womans that came to wash his feet and kissed them , ) against the Pharisee that had invited him to dinner . The Church is a company of despised people , that are scorned of Pharisaicall proud spirits , who perhaps have morallity and strength of parts to praise them with . Now Christ takes part with the broken spirits against all proud spirits , howsoever he be gone to Heaven ( where he is full of Majesty ) yet he hath not forgotten his meekenesse nor changed his nature with change of honour . He is now more honoured then he was , for , he hath a Name above all Names , in Heaven or in Earth , yet he is pittifull still . Saul Saul why persecutest thou mee ? He makes the Churches case his owne still , together with beames of glory there are bowells of pitty in him , the same that he had here upon earth . Which makes him so lovely to the truly broken hearted beleeving soule , My Beloved is white and ruddy . He is set out likewise by comparing him with all others whatsoever , hee is the cheefe of ten thousand , a certaine number for an uncertaine , that is , the chiefe among all , in all things Christ hath the preheminence : hee is the first borne from the dead , hee is the first borne of every creature , he is the eldest brother , he is the cheefe among all . For all Kings , Priests and Prophets before were but types and shaddowes of him : Hee the body , the truth and the substance . And ( as was shewed before ) he is all three in one , King , Priest and Prophet , the great Doctor and Prophet of his Church , that spake by all the former Prophets , and speakes by his ministers to the end of the world . The Angell of the covenant , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word , that expresseth his Fathers brest , that as he came from the bosome of his Father so laies open his counsell to man-kind . It was he that spake by Noah , and preached by his Spirit to the soules that are now in prison , ( as Peter speakes ) so , he is the cheefe among all . But especially in regard of his Righteousnesse ; for which Paul accounted all dung and drosse to be found in Christ , not having his owne Righteousnesse , but the Righteousnesse that is in Christ : which is more then the Righteousnesse of an Angell , being the Righteousnesse of God-Man , and above all the Righteousnesse of the law . But what is this to us or to the Church ? yes , for his beauty and excellency is the Churches , because hee is the Churches . My Beloved is white and ruddie , and my Beloved is the chiefe among ten thousand . It is the peculiar interest that the Church hath in Christ that doth relish her spirit , excellencie with propriety in him : I am my Beloveds and my Beloved is mine . The more excellent the husband is , the more excellent is the wife , shee onely shines in his beames , therefore it is the interest that wee have in Christ that indeares Christ to us . But to come to more particular application of it . Is Christ thus excellent , superexcellent , thus transcendently excellent , white and ruddie , the cheife of ten thousand this serves , To draw those that are not yet in Christ unto him . To comfort those that are in Christ. First , those that are not yet in Christ , not contracted to him to draw them ; what can prevaile more then that which is in Christ ? Beauty and excellencies , greatnesse and goodnesse . And indeed one maine end of our calling the ministery is , to lay open and unfold the unsearchable riches of Christ , to digg up the mine , thereby to draw the affections of those that belong to God to Christ. But it is not enough to know that there are excellencies in Christ to draw us to him , but , there must be a sight of our misery , what beggers we are and how indebted . Before we are in Christ we are not our owne , the Divell layes claime to us that we are his , death laies claime to us , we are under sinne , we cannot satisfie one of a thousand , therefore this inforceth to make out to joyne with him that can discharge all our debts , answer all our suits , and non-suite Sathan in the Court of Heaven . When once we are married to the Lord of Heaven and Earth all is ours , we have a large Charter , All things are yours , and you are Christs and Christs is Gods Why are all things ours ? Because wee are married to Christ who is Lord of all . It is the end of our calling to sue for a marriage betweene Christ and every soule , wee are the friends of the Bride , to bring the Church to him , and the friends of the Church to bring Christ to them : It is the end of our ministry to bring the soule and Christ together , and let no debts , no sinnes hinder , for especially he invites such as are sensible of their sinnes , where sinne abounds , grace abounds much more . Come unto me all ye that are weary and heavy laden . And , hee came to seeke and to save that which was lost . He requires no more , but that we bee sensible of our debts and miseries , which sence hee workes likewise by his holy Spirit . Againe , for those that have entertained Christ , let them see what an excellent gracious Person they have entertained , who is the cheefe of ten thousand . The world thinks them a company of silly meane people that make choice of Christ , Religion , the Word , and such things , but here is a justification of their choice , they choose him that is the cheefe of ten thousand , Let him kisse me with the kisses of his mouth ( saith the Spouse , ) for thy love is better then wine , nay then life it selfe : A Christian may justifie the choice that he hath made with Mary of the good part ; against all those that shall disparage his choice . Let the world account Christians what they will ; that they are a company of deluded besotted persons , fooles and madmen . The Christian is the onely wise man : Wisdome is seene in choice especially ; and here is the choice of that which is excellent and most excellent of all , the cheefe of ten thousand . So also , Wee may see here the desperate and base f●lly of all whatsoever ( save true Christians ) what doe they make choice of to joyne to , that which is base , the co●demned world , vaine transitory things , and refuse Christ● ? Are they in their right wits who refuse a Husband that is noble for birth , rich for estate , mighty for power , abundant in kindnesse and love it selfe , every way excellent ? and take a base , ignoble , beggerly person ? this is the choice of the world . God complaines Israell would none of mee , &c. What shall we judge therefore of those that will none of Christ when he woes and sues them , but prefer with Esaw a messe of portage before their eternall birthright , with Adam an apple before Paradice , and with Iudas thirty peeces of silver before Christ himselfe , this is the state of many men . To be married to Christ is to take him for an husband , to be ruled by him in all things . Now when we prefer base commodities and contentments before peace of conscience and the enjoying of his love ; what is it , but for pelfe and commoditie , thirty peeces of silver ( perhaps for six pence a thing of nothing ) to refuse Christ , yet this is the condition of base worldlings that live by sense and not by faith . So then as it serves to comfort those that have made a true choice , so it serves to shew the madnesse and folly of all others , which one day will feele their hearts full of horrour and confusion , and their faces of shame , when they shall thinke , what hath Christ made such sute to my heart to winne my love ? hath he ordained a ministery for to bring me in ? made such large promises , is he so excellent ? and was this discovered to me and yet would I none of him ? what did I choose , and what did I leave ? I left Christ with all his riches , and made choise of the pleasures and profits of sinne , which are but for a season . When the conscience is once thoroughly awaked this will torment it , the punishment of losse , not of losse simply , as the losse of Christ and the losse of Heaven , but , the losse of Christ and of Heaven so d●scovered and opened : therefore there is no condition in the world so terrible as of those that live in the Church , and he are those things of Christ crucified unfolded to them before their eyes , as Paul speakes of the ministery , it makes Christs crosse so open to them as if he had beene crucified before their eyes , yet notwithstanding yeeld to their base hearts desires and affections before these excellencies , which if they had a spirit of faith would draw their hearts to him . Therfore let us consider how we heare those things , it concernes us neerely : on the one side we see what we get if we joyne with Christ , we have him and his : on the contrary we loose him ; and not onely so , but we gaine eternall misery , and perish eternally . O what basenesse of mind possesseth us , Christ left all things in love to us , and we leave Christ for any paultry thing in the world , almost to please and content the humours of sinnefull men , to attaine a few empty titles , to get a little wealth , injoy a little pleasure . You see then the equity of that terrible commination that you have , 1 Cor. 16. If any man love not the Lord Iesus Christ let him be Anathema maranatha . Let him be accursed for ever that loves not the Lord Jesus Christ , if any man sinne there is a remedy to discharge his sinne in Jesus Christ , if he will marry him and take him : but when Christ is offered and we will have none of him , we sinne against the Gospell ; and then there is no remedy , there is nothing but Anathema , and maranatha ; therefore the most dangerous sinnes of all , are those against the light of the Gospell : when yet we choose rather to live as we list , then to joyne our selves to Christ. To this purpose Heb. 2. S. Paul makes an use of the first chapter , wherein he sets out the excellency of Christ whom the Angels adore , he is so beautifull , so lovely that God the Father is in love with him , and pronounceth this is my Beloved sonne : In the beginning of the second chapter , Wherefore ( saith he ) how shall we escape if wee neglect so great salvation , for , If they escaped not that despised Moses law , &c. How shall we escape if we neglect so great salvation ? he saies not , if we oppose Christ : but if we neglect him , if we doe not love so great salvation , as 2 Thes. 1. 8. it is said , Christ will come in flaming fire to take vengeance of all those that doe not know God , and obey not the Gospell of Christ , though they do not per●ecute it . Therefore this reprooves all civill morrall persons that thinke they have riches enough , not onely debauched persons , but selfe-sufficient persons , that thinke they have any Righteousnesse of their owne , let them know , that Christ shall come in flaming fire , to take vengence of such : This is the scope of the second Psalme , which yee know sets out the excellency of Christ , I have set my King upon Zion , God the Father there annoints Christ King of the Church : To what end ? That wee should kisse the Sunne , kisse him with the kisse of subjection ( as subject●s doe their Prince : ) with the kisse of love , as the Spouse doth her Husband , and with the kisse of faith . But what if we doe not kisse him , and subject our selves to him ; love him and beleeve in him ? If his wrath be once kindled happy are all those that trust in him : Hee is a Lambe , but such a one as can be angry , as Rev. 6. It is said , The Kings and great persons of the world , fly from the wrath of the Lamb , he that is so sweete mild and gentle , if we joyne with him , on the contrary , if we come not unto him , we shall finde the wrath of the Lamb , a terrible wrath , which the greatest Potentates in the world shall desire to be hid from . If his wrath be once kindled , blessed are all those that trust in him , and woe be to them that doe not receive him . For us that professe our selves to be in Christ , and to be joyned to him that is thus excellent , let us make this use , to make him the rule of our choice in other things . In the choise of friends , choose such as are friends to Christ , take heed of society with Idolaters , or with prophane wretched persons . If you will be joyned to Christ , and professe your selves to be so , then let us joyne to none but those that we can enjoy and Christ too . So in marriage let the rule of choice be , the love of Christ ; and likewise let the measure of our respect to all things be , the respect to Christ , let us measure our love to wife and children , to kindred , friends , and to all creatures whatsoever , as it may stand with love to Christ. Obey in the Lord , Marry in the Lord , doe all things in the Lord , so as may stand with the love and allowance of the Lord. Make also , a Vse of Direction , How to come to valew Christ thus : as to keepe an high esteeme of him , for this followes infallibly and undeniably : If Christ be , the cheefe of ten thousand , he must have the cheefe of our affections , above ten thousand : for , as he is in excellency , hee must have place in our hearts answerable thereunto ; for , then our soules are as they should be , when they judge of , and affect things as they are in themselves . First , Let us enter into a serious consideration of the need we have of Christ , of our misery without him , of our happinesse if we be joyned with him , the soule being thus convinced , the affections must needs follow the sanctified judgement . What will come of it , If Christ be set in the highest place in our heart , If we crowne him there , and make him King of Kings and Lord of Lords , in a hearty submitting of all the affections of the soule to him ; while the soule continues in that frame , it cannot be drawne to sinne , discomfort , and despaire . The honours pleasures and profits that are got by base ingagements to the humours of men , what are these to Christ ? when the soule is rightly possest of Christ and of his excellency , It disdaines that any thing should come in competition with him . Againe , It stands firme against all discouragements whatsoever : for , it sets Christ against all , who is the cheefe of ten thousand . The soule in this case will set Christ against the anger and wrath of God , against Sathan and all our spirituall enemies . Christ is the Angell of the covenant : Sathan is a Lyon , a roaring Lyon : Christ the Lyon of the tribe of Juda : Sathan a Serpent , a Dragon : But Christ the true Brasen Serpent , the very looking upon whom will take away all the stings and fiery darts of Sathan whatsoever : wherefore it is said , I Iohn . 5. that Faith is that that overcommeth the world . How doth Faith overcome the world ? Because it overcomes all things in the world , as on the right hand pleasures and profits and honours , and on the left hand threatnings , paines , losses and disgraces , by setting Christ against all . Againe , if we would have a right judgement and esteeme of Christ , Let us labour to weane our affections as much as may be from other things . Fleshly hearts that have runne so deepely into the world and vanities of this present life , It is in a sorte an extraordinary taske for them to be drawne away , and pulled from the world ( as a child from a full brest ) which they have sucked so long . Now for sweet affections that are tender , it is an excellent advantage they have to consider betimes that there is that in Religion and in the Gospell which is worth their best and prime affections , the flower and marrow of them , let them begin with young Timothie , Daniell and Ioseph to love Christ from their childhood . It is a desperate folly on the other hand to put off the regard of good things till after when we shall be lesse fit , when the understanding will be darkened , and the affections blunted , when we shall not have that edge , nature being decayed and the world having taken such possession of the soule , that we shall not value this excellencie . Therefore let us begin betimes to make up the marriage between Christ and the soule , no time indeed is too late , but it were to be wished that those that are young would be thus wise for their soules betimes . Besides if wee would highly value Christ , ( beg of God a spirit that wee may judge aright of our corruptions , ) for , In what measure we can discerne the height , and bredth , and depth of our corrupt nature , In that measure shall we judge of the height , and bredth , and depth of the excellency of Christ. The sweetest soules are the most humble soules , those that love Christ most , are those that have beene stung most with the sence of their sinnes , where sinne most abounds in the sence and feeling of it , grace much more abounds in the sence and feeling of that . Did ever soule love Christ more then that woeman that had so many Divels cast out of her ? And , Paul that had such great sinnes forgiven . Doth any man so love his creditor as he that hath much debt forgiven him ? It is our Saviour Christs owne reason , therefore these two goe alwaies with the true Church . 1. The true knowledge of the corruption of nature , and misery by reason of it . And 2. The true sence and feeling of it , with true and hearty sorrow for it , &c. In Popery they slight Originall sinne , that mother breeding sinne , Actuall sinnes be veniall , and many sins no sins . And therefore they esteeme so slightly of Christ , that they joyne Saints , the Pope , Works and Satisfaction with him , because they know not the depth of the malady , how blacke sinne is , what a cursed estate we are in by nature : they have slight , shallow and weake conceipts of sinne , therefore they have answerable weake , and shallow conceipts of Christ and of his Righteousnesse and excellency . Therefore the conviction of our sinnes goeth before the conviction of righteousnesse in Christ , ( as it is said , Ioh. 16. ) The Holy Ghost shall convince the world of sinne and then of righteousnesse : for except the soule be convinced of sinne and of ill in it selfe , it will never bee truely convinced of good and of righteousnesse in Christ. The Passeover was alwaies eaten with sowre herbes , because it should ad a rellish to the feast . So Christ the true Passeover we never rellish truely without sower herbes , the consideration of sinne with the desert of it . Christ savours otherwise to a man humbled for his sinnes , then he doth to another man not touched therewith : otherwise to a poore man then he doth to a rich : otherwise to a man that the world goes not well on his side , then to a prosperous man. One savoury discourse of Christ relisheth more to an afflicted soule , the seven discourses with such as are drunk with prosperity , not having a brayne strong enough to conceive , nor an appetite to rellish heavenly things . Therefore why doe wee murmure at the crosse , when all is to recover our spirituall taste and rellish ? Salomon had lost his taste and rellish of Christ , he never made his song of songs when he was in his Idolatrous way , nor was so in love with Christ and his excellencies when he doted so much upon his wives : no , but when he had recovered his spirits tast and rellish of heavenly things once , then made he the Booke of the Preacher . When he had runne through variety of things , and saw all to be nothing but vexation of spirit , and besides that , vanitie : then he passeth his verdict upon all things , that they were vanity . So it is with us , we can hardly prize Christ without some afflictions , some crosse or other : therfore here the Church is faine to indure a spirituall desertion , to set an edge upon her affections ? Now when she is thus in her disertions , Christ is white and ruddie , the cheefe of ten thousand . We ▪ valew more , and set a higher prize on things in the want of them ( such is our corruption ) then in the injoying of them . And if God remember us not with affliction , then let us afflict , humble and judge our selves : enter into our owne soules to view how we stand affected to Christ , to Heaven , and to heavenly things : how doe I rellish and esteeme them ? if 〈◊〉 have lost my esteeme and valuing , where have I lost it , consider in what sinne , in what pleasure , in what company J lost it ; and converse no more with such as dull our affections to heavenly things . And , Let us make use likewise of our infirmities and sinnes to this purpose , to set an high prize on the excellencies of Christ , we carry about us alwaies infirmities and corruptions , what use shall we make of them ? not to trust to our owne righteousnesse , which is as a defiled cloth : But fly to Christs Righteousnesse , which is the Righteousnesse of God-man , all being as dung and drosse in regard of that : Often thinke with thy selfe what am I , a poore sinfull creature , but I have a Righteousnesse in Christ that answers all , I am weake in my selfe , but Christ is strong , and I am strong in him . J am foolish in my selfe , but I am wise in him , what I want in my selfe , I have in him : he is mine , and his Righteousnesse is mine , which is the Righteousnesse of God-man , being cloathed with this I stand safe , against Conscience , Hell , wrath and whatsoever . Though I have daily experience of my sinnes , yet there is more Righteousnesse in Christ who is mine , and who is the cheefe of ten thousand , then there is sin in me . When thus we shall know Christ , then wee shall know him to purpose . The end of the fifteenth Sermon . THE SIXTEENTH SERMON . CANT . V. X , XI , XII , XIII . My Beloved is white and ruddie the chiefest among ten thousand . His head is as fine gold , his lockes are bushie and blacke as a raven . His eyes are as the eyes of doves , by the rivers of waters , washed with milke and fitly set , &c. HEnce likewise we may answersome doubts that may arise , as why the death of one man ( Christ ) should be of value for satisfaction for the sinnes of the whole world ? how can this be ? O But what kind of man was he ? the cheefe among ten thousand , especially considering that his excellency ariseth from the grace of his Personall Union of God and Man. The first Adam tainted thousands , and would have tainted a world of men more if there had beene more , but he was meere man that did this , and shall not Christ God and Man the second Adam advance the world , and ten thousand worlds if there had beene more , hee is cheefe among ten thousand . His head is as most fine gold , his lockes are bushie and blacke as a raven , &c. 1. Positively , Hee is white and ruddie . 2. Comparatively , Hee is the chiefest of ten thousand . The Church doth not thinke it sufficient in generall to set out Christ thus , but she descends into a particular description of him by all the parts of a body that are conspicuous . First in generall observe hence , That it is the nature of love upon all occasions to reflect upon the thing loved . As the Church here , from things that are excellent in the world , borrowes phrases and comparisons to set out the excellency of Christ , exalting him above any other thing . Whatsoever the soule of a Christian sees in Heaven or Earth , it takes occasion thence to thinke of Christ. Againe , In generall observe from hence , seeing the Church fetcheth comparison from doves eyes , from the body of a man and other things , That there are some beames of excellency in every creature . There is somewhat of God in every creature , this makes the meditation of the creature to be usefull , there is none , even the meanest but it hath a beeing , and thereby in a sort sets out the beeing of God. Why doth God stile himselfe a Shield , a Rocke , a Buckler , a Shaddow , and the like . But to shew that there is something of him in these , and therefore to teach us to rise from them to him , in whom all those excellencies that are scattered in them are united . In innocency we knew God , and in him we had knowledge of the creature , but now we are faine to helpe our selves from the knowledge of the creature to rise to the knowledge of God. His head is as fine gold . A little in generall , see the boldnesse and largenesse of the Churches affections , who though she had beene ill intreated by the Watch-men and others , yet is she not disheartned for all this ? no , she goes on and sets out particular commendations of her Beloved . Where love hath any strength , no water can quench it . You see the Church here found but cold intertainement from the Watch-men and others that should have beene better . Nay , She was in desertion , yet she was not discouraged , nay not from the desertion that Christ left her in ; but she seekes after him whom her soule loved . Oh , this is the signe of a true sanctified soule toucht from Heaven , never to give over seeking of Christ , nor setting out his praises , no though it thinkes it selfe not beloved of Christ. Aske such ones doe you love God , his Children , and his Word ? Oh you shall have them eloquent , no words are enough to set out their affections . And this is one reason , which we may note by the way , why God plants in his children , at their first conversion , a sweete love , which we call , the first love , that when desertions come they may call to mind what they felt from Christ , and what they bore to him ; and thereupon the Church concludes , Hose . 2. I will returne to my first love , for then was I better then now . The Church here from what doth shee commend her Beloved ? but from some what that was left in her soule , some inward taste of the love of Christ in her , she called to mind how it was with her before in the former part of this , and in the latter end of the former chapter , what an excellent estate she had beene in , this helped her to recover her selfe . Now you may say , Why is shee so exact in reckoning up so many particulars of her Beloved , his Head , Lockes , Eyes , Lips , and such like ? Why , It is from largenesse of affection . A large heart hath alway large expressions , when we are barren in expressions towards Christ , and of good things , whence comes this but from narrow poore affections . The Church had large affections ; therefore shee had sutable expressions . And then shee is thus particular , because Christ hath not one but many excellencies ; every thing in him is excellent : inward and outward , as his head , &c. For indeed beauty consists not in sweetnesse of colour onely , but in affinity and proportion of all parts . Now there is all sweet proportion in Christ , so it should be with Christians ; they should not have one excellency , but many : those that receive Grace for Grace from Christ : have not onely Head , Eyes , Hands , and Feet good ; but all lovely , Grace for Grace , answerable to the variety of Graces in Jesus Christ , In whom all things joyntly , and everything severally are lovely . Then shee sheweth her particular care and study , to be exact in this knowledge of Christ , to rip him up and anotomize him thus from Head to foot , it argueth shee had studied Christ well ere shee could attaine this excellencie : so it should be the study and care of every Christian , to study the excellencies of Christ , not onely in the grosse , to say as much as you have in the Creed ; he was borne for us of the Virgin Mary , was crucified , dead and buried , &c. which every child can say , but to be able to particularize the high perfections and excellencies of Christ , as the Church here , to study his Nature , Offices , the State he was in , and how he carried himselfe in his humiliation and exaltation : what good we have by both states , Redemption by his abasement ; application of it by his advancement . What he did for us on Earth , what he doth in Heaven : what in Iustification , Adoption , Sanctification , and in the glory to come . Study every thing and warme the heart with the meditation of them . This particular spreading and laying open the excellencies of Christ is a thing worthy of a Christian. Wee make slight worke of Religion , we can be particular and eloquent enough in other things , but in that wherein all eloquence is too little ; how barren are we , how shamefac'd to speake of Christ and his excellencies in base company , as if it were a dishonour . Let us therefore learne this from the Church here , to be much in thoughts and meditations of the excellencies of Christ , and so our expressions will be answerable to our meditations . So the holy Fathers that were godly ( till another kind of Divinity came into the world of Querkes and subtilties ) there was none of them but was excellent this way . Paul admirable , accounting all dung and drosse in comparison of Christ. In speaking of him when he begins , he goes on from one thing to another , as if he were ravished ; and knew not how nor where to end . The soule hath sights of Christ that God shewes to it , and which the soule presents to it selfe by the helpe of the Spirit . The sights that God in this kind shewes , are to those in affliction especially , as Daniell and Isay saw Christ in his glory in a vision , so Ezechiell had a vision and Iohn , Rev. 1. where Christ was presented to him gloriously . So there is a glorious description of Christ present to the Church● Rev. 4. 5. And as there are sights let downe from God into the soule , so there are sights that the soule frames of Christ , such as the Church here conceives of him by faith : Thus Moses saw him before he was incarnate , and Abraham saw his day and rejoyced : so should we now have spirituall sights , Ideas of Christ framed to our soules , this is to bestow our soules as we should doe . So much for generall , now we come to some particulars . His Head is as fine gold , his locke● are bushie and blacke as a raven . His Head is as fine gold . He begins to set out the excellency of the cheefe part the Head. The Head of Christ is God , as it is 1 Cor. 11. 3. He is above all , and God onely is above him . All is yours , and you are Christs , and Christ is Gods , but that is not so much intended here , as to shew Christs head-ship over the Church as God and Man , his head is as fine gold , that is , his government and head-ship is a most sweet and golden government . Daniel . 2. You have an image of the Monarchies , the first whereof had a golden head , which was the Chaldean , the best Monarchy is set out by the best mettall gold , so Christ the head of the Church is a precious head , a head of Gold. A Head hath an eminency above all others , an influence and motion above all other parts , it is the seat of the sences , so this golden head is more eminent then all , governes the whole Church and hath influence into all ; in him we live , and move , and have our beeing . Why is Christ as King thus resembled to an head of gold ? Because Gold is the cheefe , the most precious , durable mettall of all others . Christ is a King for ever and hath an everlasting government . Gold is also the most pliable mettall , you may beate it out to leaves more then any other mettall whatsoever . Christ is all gold indeed , his love hath beate himselfe out as low as may be , all for our good . What abasement like to Christs . That which is most precious is most communicating , as the Sunne a glorious creature , what doth so much good as it ? so Christ as he is the most excellent of all , the cheefe of ten thousand , so is he also the most communicative , what good to the good that Christ did , he was beaten out of love to man-kind to lowest abasement for us , though this be not mainely aimed at here , yet ( by the way ) speaking of gold , we may present to our selves such comfortable meditations . Well then is Christ such an excellent head , a golden head , in whom are hid all the treasures of wisedome to governe his Church , what need we then goe to that triple crowne , having such a golden head , the Apostacie of the Church hath found out another golden head , is not Christ precious enough . Let us take heed of leaving the head Christ , as it is Col. 2. 19. It is a damnable thing to forsake him . Let the Apostaticall Church alone with her Antichrist . Againe , if Christ be a golden head , let us his members labour every one to be sutable , though there be difference betweene the head and the members in many respects , especially in those three formerly named , Eminencie , government , and influence , yet for nature they are one , head and members make but one . So tha● as the head of the body is gold , so should every member be : therfore the seven Churches are stiled seven golden candlestickes . Every thing in the Tabernacle was gold , even to the snuffers , to shew that in the Church every thing is excellent . The Tabernacle was gold most of it , though it was covered with Badgers-skins . The Church indeed hath a poore covering as of Badgers-skins , not guilded as hypocrites , but it is precious within ; Againe , Christ as he is gold , so he is fine gold , whole gold , he hath not onely the crowne on him , but his head is gold it selfe . Other Kings their crownes are of gold , but their heads are not so : but there is such a precious treasure of wisedome in him that his head is gold ; so let the Church and every Christian labour , not to be guilt but gold , to be thoroughly good , to have the inside as good as the outside , the heart as good as the conversation , the Church is glorious within , Psal. 45. Beloved , Is Christ an excellent golden head and shall he have a base body ? Is he fit to be united to a golden head that is a common drunkard , a swearer , that is a beast in his life and conversation , is this sutable ? Againe , Is our head so golden , and whatsoever excellency we have is it from our head , therefore as the Church in the Revelation , let us cast all our crownes at his feete . Have we crownes of gold , any thing that is excellent within , any grace , any comfort , let us lay it downe at his feet , for all is from him . Naturall men have golden images of their owne , Israell would have golden calves , Nebuchadnezzar sets up a golden image , and all must worship it , so in the declining times of the Church , they framed golden images , that is , a golden whorish religion , guilded , and painted , framed by their owne braine , whereunto all must stoope . But the true gold is that we must respect and submit our selves unto and admire , others are but golden dreames and images ( as Nebuchadnezzars was ) Christs head alone is of fine gold : All must be fine gold that comes from this head , his word is gold , sometimes purged in the fire : his ordinances gold , in the scripture phrase , the city , the new Jerusalem which signifies the state of the Church in this world , when it shall be refined to the utmost , all is of gold , the walles of precious stones , the gates of pearle , and the pavement of the streetes of pure gold , to shew the excellency of reformation , which golden times are yet to come , in the meane time let us goe on and waite for them . His lockes are bushie and blacke as a raven . I thinke this is but complementall to fill up the other , it is nothing but a commendation of his freshnesse , a foile to beauty , therefore not particularly to be stood upon . His eyes are as doves eyes by the rivers of waters , &c. His eyes are as doves eyes , and such eyes as are by the rivers of waters , where they are clensed and washed with milke that they may be the clearer , and fitly set , neither gogle eyes , nor sunke into the head , but fitly set , as a jewell in a ring , neither too much in , nor too much out , to set out the comelinesse of this part the eye which is the glory of the face . Why is Christ said to have the eyes of doves ? The dove hath many enemies especially the white dove is a faire marke for the birds of prey , therefore God hath given that creature a quicke sight , that she might discerne her enemies , thus the Scripture helpes us to conceive of the quicknesse of Christs eye , Rev. 5. 6. there are seven hornes and seven eyes which are the seven spirits of God , here Christ the lambe hath seven eyes and seven hornes : what be these ? Christ hath not onely hornes of power as the enemies have , hornes of violence , he hath horne against horne ; but seven eyes , that is , a quicke sight to see all the danger the Church is in , and seven eyes ; seven is a word of perfection , that is , he hath many eyes , an accurate sight , he hath not onely an eye of providence over the whole world , but an eye of grace and favour , lively , and lovely in regard of his Church . All things are naked and open before his eyes , as it is , Heb. 4. he can see through us , he knowes our very hearts and raines , which he must doe ex Officio , because he must be our judge . He that is judge of all had need to have eyes that will pierce through all . It had need be a quicke eye that must judge of the heart and affections : but what may we learne hence , That we have a Saviour that hath doves eyes , that is , cleare eyes able to discerne . Take it as a point first , of all comfort to the Church , that when we have any imputation lies upon us , that we are thus and thus , Christ hath quicke eyes he knowes our hearts , thou knowest ( saith Peter ) Lord that I love thee , in all false imputations rest in the eye sight of Christ , he knowes it is otherwise with us . Then againe in all abasement know , that there is an eye that sees all , he sees with his eye and pitties with his heart , as he hath a quicke eye , so he hath a tender heart , though he seemes to sleepe and to winke , it is but that we may wake him with our prayers , which when we have done we shall see that Christ hath seene all this while , and that the violence the enemies of God have offered to his Church the Spouse hath beene in his sight , and that they shall know at length to their cost . Likewise it is a point of terror to all hypocrites and others that thinke to blindfold Christ againe . Can they blindfold him in Heaven that hath this sharp eye ? Noe he sees all their courses and projects what they are and what they tend to , and as he sees them so he will spread them all open ere long . And as it is a point of comfort and terror , So it is a point of instruction to us all , that wee having to deale with a judge that sees all , to worship Christ in spirit . If we had knowledg that such an eye of God is fixed upon us in all places , in all our affections and actions , would we give liberty to base and filthy thoughts , to cruell designes , and to trecherous aimes and intents , to hatch a hell ( as it were ) in our hearts , and to carry a fayre shew outwardly ? it could not be ▪ Men are not affraid of their thoughts , affections , desires , and inward delights of their soule ; because there is no eye of justice upon them ; but if they did consider that the alseeing God did observe these inward evills , and would call them to account one day for them , then they would be aswell afraid to think ill as to doe ill . His cheekes are as beds of spices , and as sweet flowers . Cheekes are the grace of the face , they are used here to deno●e the presence of Christ , which is sweete as spices and flowers ; not only his presence is glorious in Heaven , when we shall see that goodly person of Christ that became man for us , that transforming sight that shall make us like himselfe , but the spirituall presence of Christ in his ordinances which wee are capable of here , this is as spices and flowers . But you will say , Cheekes , face , and presence presents colours to the eye , and not smells , as spices and flowers which are the peculiar ob●ect of another sence ? Oh but Christ is the object of all the senses . Beloved , he is not onely beauty to the eye , but sweetnesse to the smell , and to the tast ; therefore faith hath the name of all the sences , to see , heare , tast , and smell , and doth all , because it carries us to Christ , that is in stead of all to us , but the point is , That the manifestation of Christ to his Church and children by his Spirit in any of his ordinances , is a sweet man●festation , and delectable as spices and flowers . as it is , Cant 1. 3. Because of the savour of thy good ointments , thy name is as an ointment powred out , therefore the Virgins love thee . The very name of Christ when he is knowne and laid open by the ministry is a precious ointment , and the Virgins , that is all chast soules follow him by the smell of his ointments , all his ordinances convay a sweetnesse to the soule ; his sacraments are sweete , his word sweet , the communion of Saints sweet . The presence of the ●unnel you know is knowne in the spring time , by the freshne●●e of all things , which put forth the life , and little livelines they have in them , some in blossoming , and some in flowers , that which lay ( as it were ) dead in winter , it comes out when the sunne drawes neere : so when Christ comes and shewes his presence and face to the soule , he refresheth and delights it . Hence we see they are enemies to Christ and to the soules of Gods people , that hinder the manifestation of Christ , whereby his face might be seene , and his lovely cheekes discerned ? those that hate and undermine the ordinances of God , they hinder the comforts of their owne soules . And they are enemies to Christ , for when hath Christ glory but when the Virgins follow him in the sent of his sweet ointment● , when the soule in the sense of his sweetnesse followes him and cleave● to him with joy , love , and delight , this makes Christ Christ , and sets him up in the heart above all others . This is the proper worke of the ordinances . Those therefore that are enemies to the ordinances of Christ are enemies to the soules of Gods people , and to the glory and honour of Christ himselfe . Thus farre we may go safely upon comparison of this with other Scriptures . The end of the sixteenth Sermon . THE SEVENTEENTH SERMON . CANT . V. XIII . His lips are like lillies dropping sweet smelling mirrh , his hands are as gold rings set with Berill , his belly is as bright Ivory overlaid with Saphirs , his legs , &c. In speaking of these particulars wee are to be very wary , for we have not that foundation as we have in other generalls : for no doubt but the Spirit of God here did more intend to set out the large affection that the Church had to Christ , then to insinuate any great particularity in every one of these , therefore let us onely cull out , and take those things that are of more easie explication . His lips are as lillies dropping downe sweet mirrh . That is , his doctrine is as sweet as the lillies , and sound as the mirrh , keeping from purrifaction , it being the nature of mirrh as it is sound its selfe so to make other things sound . In like manner the speech of Christ makes the soule sound that imbraceth it . What was ever more sweet then the truth of Christ , when he spake himselfe , they all hung upon his lips ( as the Phrase is in the Gospell ) as a man hangs upon the lips of another whom he desires and delights to heare speake , and they marvelled at the gratious words that came out of his lips , Psal. 45. Grace was in his lips , all was sweet that came from him , for it came from the excellency of his Spirit , his words were died in these affections of his heart . In the learned language , the same word signifieth speech and reason , to intimate that speech is but the current of reason from the heart the seat of reason , therefore Christs speeches were sweet , because his heart was sweet , full of all love , grace , merc● , and goodnesse , his heart was a treasure , his lips must needs then be sweet . Beloved therefore let us hence take a triall of ourselves what our condition is , whether the words that come from Christ when hee speakes in his ministery to us be sweet or not . The word ( to ●●me kind of men ) is like the Northe●n aire which parcheth a●d c●tteth , Ahab could not indure the breath of Elias , nor Heredias the breath of Iohn Baptist , nor the Pharisees the breath of Steeven and Paul. So too many now a dayes cannot endure the breath of divine truth when it cuts and pierceth . These wordes are arrowes that sticke , if they sticke not savingly , they sticke to killing , if we cannot indure Christs breath we are not his Spouse nor have any communion with him . His lips are like lillies dropping sweet mirrh , &c. This is one excellency of Christ and of his truth , that it preserves the soule in a pure estate , it is pure it selfe and so it preserves the soule , mirrh is a liqour that keepes from putrifaction , there is nothing that keepes the soule but the word that indures for ever , whereas on the other side error is of a putrifying nature , corrupting and defiling the soule . His hands are as gold rings set with Berill , &c. Hands are the instruments of actions , Christs actions are pretious , whatsoever he doth to the Church , nay even when he doth use evill men to afflict and exercise the Church , he hath a hand there , a golden , a precious hand , in the evil hand of wicked men God doth all things by Christ , he is as it were Gods hand which all things passe through . Ioseph was the second man of Egypt through whose hands all things came to the rest , so all things comes through Christs hands to us , and whatsoever is his handy worke is good , even as it is said in the daies of his flesh , hee did all things well , so still in the Church all his workmanship is exceeding well , though we cannot see the excellency of it , it is all well both in the government of the Church and his workmanship in our hearts , the new creature . His Belly is as bright Ivory overlaid , &c. His Belly that is his inward parts , In the hebrew it is used for the inward affections , they are as bright Ivory overlaid with Saphires , that is they are pure , all the inside of Christ , all his affections that he beares are wondrous good , his love , his desires , his joyes , his hatred , all pure , like pure water in a crystall glasse , it may be stirred sometimes but still it is cleare , there are no dregs at the bottome , because there was no taint of sinne in him . His legs are as pillars of marble set on sockets of fine gold , &c. That is , all his passages and waies are constant and firme even as pillars of marble , his children are so likewise as farre as they are indued with his Spirit . Christ is yesterday , to day and the same for ever . In regard of his enemies , Rev. 1. Hee is set out in another manner of similitude , as having legs of brasse to trample them all in peeces . But in respect of his constant truth and waies of goodnesse to his Church his legs are as pillars of marble . His Countenance is as Lebanon , excellent as the Cedars . Lebanon was a goodly forrest lying on the north side of Iudea , wherein were excellent plants of all kindes , especially Cedars . Christ his countenance is as Lebanon , excellent as the Cedars , that is his presence is goodly , stately and majesticall , so it is and will bee when he shewes himselfe indeed for the vindicating of his Church , then the enemies thereof shall know that his presence is as Lebanon , and excellent as the Cedars . The Children of God are like to Cedars too , for they are Christ mysticall . Other men are as shrubs to them , men of no value , but they are Cedars , and grow as Cedars in Lebanon , from perfection to perfection , bearing most fruit in their age . Wicked men somtimes are Cedars too and are said to grow and flourish as the Cedars in Lebanon : But looke a while and you shall see their place no more , they have no good root , no good foundation , A Christian is a Cedar set in Christ the chiefe Cedar , he is a plant that growes in him , he hath an eternall root and therefore he flourisheth eternally . His mouth is most sweet , he is altogether lovely . His mouth is most sweet , she doubles this commendation , shee had said before his lips are as Lillies dropping sweete mirrh , here she saith againe of his mouth , it is most sweet , to shew that that is the cheefe lovely thing in Christ , the repetition argueth the seriousnesse of the Churches affection to Christ and of the excellency of that part , the maine lovely thing is that which comes from his heart by his words and his lips , as indeed the most excellent thing that we can thinke of is the expression of the heart of God in Christ , and of Christs love to us , His mouth is most sweet . And indeed the best discovery of a true affection to Christ , and of a true estate in grace , is from our affection to the word of Christ. Wheresoever there is interest into Christ , there is a high respect to the word , my sheepe heare my voice , Iohn . 10. and you know what Peter saith , Iohn . 6. Many of Christs hearers and followers forsooke him ( upon some hard speeches , as they thought that came from him ) saith Christ to Peter , Will yee also leave mee , Peter answered againe , Whether Lord shall wee goe , thou hast the words of eternall life . The Apostles that had the Spirit of God perceived an incredible gratiousnesse to sit on his lips , and therefore they hung upon his lips , Whether shall we goe , thou hast the words of eternall life . If we leave his speech we leave our comfort , we leave our life . As a comment hereupon see Psal. 19. Where we have a high commendation of Gods excellencie , first from the booke of nature the workes of God , the Heavens declare the glory of God , then from the word of God , and herein the Psalmist is wonderous large . The law of the Lord is perfect coverting the soule , the testimonies of the Lord are sure making wise the simple , the statutes of the Lord are right and rejoyce the heart , the commandements of the Lord are sure , and enlighten the eyes more to be desired then gold , yea then fine gold , sweeter also then the hony or the hony comb . But marke the order , when is the word of God precious to us as gold sweeter then the hony or the hony combe , but when the former commendation takes place , where the word is perfect converting the soule , and where it is sure , making wise the simple , and where the feare of the Lord is cleane , &c. There it is more to be desired then fine gold , and sweeter then the hony combe . So the Church here finding first of all the word to be a converting word , and giving understanding to the simple , she cannot but speake of the sweetnesse of the word of Christ , his lips are as Lillies dropping sweet smelling myrrh , his mouth is most sweet . Thus a man may know his estate in grace by his relish of the word . There is a divine and a heavenly relish in the word of God , as for instance take the doctrine of his providence , That all things shall worke together for the best to them that love God. What a sweet word is this , a whole kingdome is not worth this promise : that whatsoever befalls a Christian in this world , there is an over-ruling providence to sway all to good , to help forward his eternall good . That Christ will be present with us in all conditions , what a sweet word and promise is this , That he will give his holy Spirit if we beg it , that he will not faile us nor forsake us . That if we confesse our sins and lay them open , he is mercifull to forgive them . That if our sinnes were as red as scarlet , they shall all bee white as woole . What kinde of incredible sweetnesse is in these to a heart that is prepared for these comforts , the doctrine of Reconciliation , of Adoption , of Glory to come , of the offices of Christ and such like , how sweet are they , they relish wondrously to a sanctified soule . Let us therefore discerne of our estate in grace by this , how do we relish divine truths ? are they connaturall and suteable to us ? doe we love them more then our appointed food ? are they dearer unto us then thousands of gold and silver ? doe we like them above all other truthes whatsoever ? Every truth in its ranke is lovely and is a beame of God , For truth is of God wheresoever we sinde it , but what are other truths to this heavenly soule saving-truth , this Gospell-truth that is from Christ , his mouth is most sweet . In our nature there is a contrary disposition and Antipathy to divine truth . We love the Law better then the Gospell , and any truth better then the Law. We love a story , any trisling baubling thing concerning our ordinary callings , better then divine truth : In divine truth as things are more spirituall , So the more remute they are naturally from our love and liking . Evangelicall truths will not downe with a naturall heart , such an one had rather here a quaint point of some vice or vertue finely stood upon then any thing in Christ , because he was never truly convinced of his corrupt and miserable estate by nature , but when the grace of God hath altered him , and his eyes are open to see his misery , then of all truthes the truth of Christ savours best , those truths that come out of the mouth of Christ & out of the ministery concerning Christ they are most sweete of all . Oh how sweete are those words in the Gospell to the poore man : thy sinnes are forgiven thee , doe you thinke they went not to his heart . So to the woman , Luk. 7. her many sinnes are forgiven her , for she loved much , Oh they were words that went to her soule . And to the theefe on the crosse , This day thou shalt be with me in Paradice , how do you think those words affected him . So it is with us if ever we have beene abased in the sence of our sinnes , O how sweet is a promise of mercy then . He that brings it is as one of tenne thousand , that comes to declare to man his righteousnesse , to lay open the mercy that belongs to a distressed soule , Oh the very feete of those that bring these glad tidings are beautifull ; When our blessed Saviour after his refurrection spake to Mary and called her by her name , after that she had sought him and could not finde him ( Oh Raboni saith she ) the words of Christ they melted her presently . Let Christ once call us by our names , for he knowes us by name , as he knew Moses , let him by his Spirit speake to us by name , and owne us then we call him Raboni , we owne him againe , for what is our love but the reflection of his backe againe . Therefore ( saith the Psalmist ) Let me heare the voyce of joy and gladnesse that the bones that thou hast broken may rejoyce . Let me heare , that is , I long for thy word to heare it , not the bare ministeriall word , but the word of the Spirit , but the Church resteth not here , but saith further , He is altogether lovely . Altogether desireable , as if she should say , what should ● stand upon particulars , he is altogether from top to toe aimiable , lovely and delectable . He is altogether lovely . Lovely to God , to us , to the soule ; lovely to him that can best judge of lovelinesse , the judgement of God I hope will goe currant with us , and what doth God the Father judge of Christ , This is my beloved Sonne , he is the Son of Gods love , Colos. 1. 13. ( as God cannot but love his own image ) He is lovely also as man , for he was pure and holy , lovely as Mediator by office , for he was anoynted by God to conveigh the Fathers love to us , He must needs be lovely in whom all others are loved , this is my beloved Sonne in whom I am well pleased , out of him I am well pleased with no body . And indeed he was filled with all graces that might make him lovely , all the treasures of wisdome are in him , and of his fulnesse we all receive grace for grace , he is made a store-house of all that is good for us . He is lovely to God in whatsoever he did , he carried himselfe lovely and pleased his Father in all his doings and sufferings . God loved him especially , Because he was obedient even unto the death of the crosse , therefore God gave him a name above all names , that at the name of Iesus every knee should bowe both in Heaven and in Earth . As for the Angells they looke upon him with admiration , they attended him , and accounted it an honour to waite upon him , he is lovely to all above us , and shall he not be lovely to us . But you will say , was he lovely when hee was nailed on the crosse , hung betweene two theeves , when he wor● a crowne of thornes , was whipped , laid groveling on the ground , when he sweat water and bloud , what lovelinesse was in him when he was laid in his grave . Oh yes then he was most lovely of all to us , By how much the more he was abased for us , this makes him more lovely , that out of love he would abase himselfe so low , when greatnesse and goodnesse meet together how goodly is it . That Christ so great a Majesty should have such bowels of compassion . Majesty alone is not lovely , but awefull and fearefull , but joyned with such condescending grace is wondrous aimeable . How lovely a ●ight is it to see so great a person to be so meeke and gentle : it was so beyond comparison lovely in the eyes of the Disciples that they stood and wondered to see him who was the eternall word of the Father condescend to talke with a poore Samaritan woman , and what lovelinesse of carriage was in him to Peter undeserving after he had denied and forsworne him , yet to restore him to his former place that he had in his heart , loving him as much as ever he did before . In a word , what sweetnesse , gentlenesse , bowels of meekenesse , pittie and compassion did he discover to those that were in misery , we cannot insist upon particulars . There is a remarkeable passage in the story of Alphonsus the King ( not very well liked of some ) when hee saw a poore man pulling of his beast out of a ditch he put to his hand to helpe him , aft●r which as it is recorded his subjects ever loved him the better , it was a wonderfull condescending , and is it not as wonderfull that the King of Heaven and Earth should ●toope so low as to helpe us poore wormes out of the ditch of hell and damnation , and that when he hath set us in a state of deliverance , he should not leave us there , but advance us to such a state and condition as is above our admiration , which neither heart can conceive nor tongue expresse , is not this wonderfull condescending . That we may further improove this point , Is Christ altogether lovely , so lovely to us and so beloved of God the Father ? Let us then rest upon his obedience and righteousnes , build upon it that God cannot refuse that righteousnesse whose subject is altogether lovely . Let us come clothed in the garments of our elder brother , and then doubt not of acceptance : for it is in Christ that he loves us , in this well-beloved Sonne it is that God is well-pleased with us , if we put on Christs righteousnesse , we put on Gods righteousnesse , and then how can God hate us , no more then he hates his owne Sonne , nay he loves us , and that with the same love wherewith he loves him , for he loves whole Christ mysticall , head and members . Let this strengthen our Faith , that if Christ be so altogether lovely in himselfe and to the Father , then we may comfortably come before the Father , clothed with the garments of him our elder brother , and so rest our selves on the acceptation of his Mediation that is so beloved a Mediator . Againe , if Christ be so lovely ( altogether lovely ) then let us labour to be in him , that so we may be lovely to God , because he is the first aimiable thing in the world , in whom we are all lovely , all our lovelinesse is in beloved Christ. Againe , if Christ be so lovely , here onely we have whereupon to spend the marrow of our best affections . Is it not pittie we should loose so much of our affections as we doe upon other things , Christ is altogether lovely , why should we dote upon other things so much , and set up Idols in our hearts above Christ , is he altogether lovely , and shall not he have altogether our lovely affections , especially when we are commanded under paine of a curse to love the Lord Jesus . Anathema Maranatha to those that love not Christ. Let us therefore labour to place all our sweete affections that are to be exercised upon good , as love , joy , and delight , upon this object , this lovely deserving object Christ , who is altogether lovely . When wee suffer a pure streame as it were to runne through a dirty channell , our affections to run after the things of the world , which are worse then our selves , we loose our affections and our selves . Let therefore the whole streame of our affections be carried unto Christ. Love him and whatsoever is his , for he being altogether lovely , all that comes from him is lovely , his promises , his directions , his counsels , his children , his sacraments are all , lovely . Whatsoever hath the stamp of Christ upon it , let us love it , we cannot bestow our hearts better , to loose our selves in the love of Christ & to forget ourselves and the love of all , yea to hate all in comparison of him , and to account all dung and drosse compared with Christ , is the only way to finde our selves . And indeed we have a better condition in him then in the world or in our selves : severed from him our condition is vaine and will come to nothing , but that we have in him is admirable and everlasting , we cannot conceive the happinesse which we poore wretches are advanced to in Christ , and what excellent things abide for us which come from the love of God to us in Christ , who is so altogether lovely . Therefore let us labour to kindle in our hearts an affection towards Christ , all that wee can , considering that hee is thus lovely . And let us make an Use of Tryall whether he be thus lovely to us , or no , we may see hence whether we love Christ or no , We may judge of our love by our esteeme . How doe we value Christ , what price doth the Church set on him ? He is the chiefe of tenne thousand . What place then should he have in our hearts ? If he be the chiefe of tenne thousand , let us rather offend ten thousand then offend him . Let us say with David , whom have I in Heaven but thee , &c. And when the soule can say to Christ or any that is Christs ( for I speake of him in the latitude of his Truths , Promises , Sacraments , and Communion with his children ) What have I in Heaven but thee , &c. then it is in a happy condition . If these things have the same place in our esteeme , as they have in respect of their owne worth , then we may say truely without Hypocrisie , He is altogether lovely to us , that we truly love him . In the next place , are we ready to suffer for Christ ? we see the Church here endures any thing for Christ , she was mis-used of the watchmen , they scorned her , and her vaile is taken away , yet notwithstanding she loves Christ still . Do we stand ready disposed to suffer for Christ , of the world to be disgraced and censured , and yet are we resolved not to give over , nay doe we love Christ the more , and sticke to his truth the faster ? Certainely where the love of Christ is , there is a spirit of Fortitude , as we may see in the Church here , who is not discouraged from Christ by any meanes , he is still the chiefe of tenne thousand , when she was wronged for seeking after him , yet hee was altogether lovely , whereas on the other hand , you have some that for frownes of greatnesse , feare of losse , or for hope of rising , will warpe their conscience and doe any thing . Where now is love to Christ and to Religion . He that loves Christ , loves him the more for his crosse , as the Holy Ghost hath recorded of some , that they rejoyced that they were thought worthy to suffer for Christ. So the more we suffer for him , the more deare he will be to us . For indeed he doth present himselfe in love and comfort most to those that suffer for his sake , therefore their love is increased . Againe , where love is , there it inlargeth the heart , which being enlarged enlargeth the tongue also . The Church hath never enough of commending Christ , and of setting out his praise , the tongue is loosed , because the heart is loosed . Love will alter a mans disposition , as we see in experience , a man base of nature , Love will make him liberall , he that is tongue-tied , it will make him eloquent , let a man love Christ , and though before he could not speake a word in the commendation of Christ , and for a good cause , yet ( I say ) if the love of Christ be in him , you shall have him speake and labour earnestly in the praises of God. This hot affection , this heavenly fire , will so mould and alter him , that he shall be cleane another man , as we see in the Church here , after that there was kindled a spirit of love in her , she cannot have done with Christ , when she had spoke what she could , she adds , he is altogether lovely . Those that cannot speak of Christ , or for Christ with large hearts in defence of good causes ( but are tongue-tied and cold in their affections ) where is their love ? put any worldly man to a worldly theame that he is exercised in , and speakes of dayly , he hath wit and words at will , but put him to a theame of piety , you loose him , he is out of his theame , and out of his element . But t is not so with those that have ever felt the love of God in Christ , they have large affections , how full is Saint Paul , he cannot speake of Christ but he is in the height , bredth , length , and depth of the love of God in Christ , and the knowledge of God above all knowledge : thus we may discerne the truth of our love by the expressions of it here as in the Church . Againe , the Church here is never content till she finde Christ , whatsoever she had , nothing contents her , she wanted her beloved , as we see here , she goes up and downe inquis●itive after him till she find him , so it is with a Christian , if he have lost ( by his owne fault ) his former communion with Christ , he will not rest nor be satisfied , but searcheth here and there in the use of this and that meanes , he runs through all Gods Ordinances and meanes till he finde Christ , nothing in the world will content him , neither honour , riches , place , or friends , till he finde that which he once enjoyed , but hath now for a season lost , the comfort , and assurance of Gods love in Christ. Now if we can sit downe with other things and can want Christ and the assurance of salvation , that sweet report of the Spirit , that we are his , and yet be contented well enough , here is an ill signe , that a man is in an ill condition , the Church was not so disposed here , she was never quiet nor gives over her inquisition and speaking of Christ , that by speaking of the object , she might warme her affections , untill at the last she meets with Christ , these and the like signes there are of the truth of the love of Christ. But where there is a flaming love of Christ , there is this degree further , a desire of the appearance of Christ , a desire of his presence . For if Christ be so lovely in his Ordinances . If we finde such sweetnesse in the Word and Sacraments , in the communion of Saints , in the motions of the Spirit . What is the sweetnesse ( thinke you ) which the soules in Heaven enjoy , where they see Christ face to face , see him as he is , hereupon the Spouse saith Let him kisse me with the kisses of his mouth : Oh that I might live in his presence , this is the desire of a Christian soule . When the flame of love is kindled in any strength , Oh that I might see him , and therefore it longs even for death , for as farre as a man is spirituall , he desires to bee dissolved , and to bee with Christ , as Simeon , when he saw him ( though in his abasement ) Now I have enough , let thy servant depart in peace , for mine eyes have seene thy salvation . The presence of Christ ( though it were but in the wombe ) When Mary the mother of Christ came to Elizabeth , it caused the Babe that was in her wombe to spring . Such comfort there is in the presence of Christ ( though he be but in the wombe ) as it made Iohn to spring . What then shall be his presence in Heaven , how would it make the heart spring there thinke you ? For that which is most lovely in Christ is to come . Therefore the Saints that have any degree of grace in the new Testament , they are set out by this description , they were such as loved the appearing of our Lord Jesus Christ : how can it be otherwise , if they love Christ , they love the appearing of Christ , wherein we shall be made lovely , as he is lovely . Here we are not altogether lovely , for we have many dregs of sinne , many infirmities , and staines , shall we not then desire that time wherein as he is altogether lovely , so shall we be made a fit spouse for so glorious a husband . To conclude this point , let us try our affections by the Churches affections in this place , whether Christ be so lovely to us or not , Isa. 5. 3. it is said there is no beauty in him , when we shall see him , and he was dispised of men , he was so in regard of his crosse , and sufferings to the eye of the world , and of carnall men . H●rod scorned him , when Pilate sent him to him , made no body of him ( as the word in the Originall is ) they looked upon the outside of Christ in the flesh when he was abased . There was no forme nor beauty in him ( saith the Holy Ghost ) that is to the sight of carnall men , but those that had the sight of their sinnes with spirituall eyes ▪ they could otherwise judge of Christ. The poore Centurion , saw an excellency in him , when he said , He was not worthy that he should come under his roofe . The poore theefe saw the excellency of Christ upon the crosse in those torments : Lord remember me when thou commest into thy kingdome . So those soules that were inlightned , that had the sight of their misery and the sight of Gods love in Christ , had a high esteeme of Christ in his greatest abasement . Therefore if we have a meane esteeme of the children of God as contemptible persons , and of the Ordinances of God as meane things , and of the government of Christ ( such as he hath left in his word ) as base , it is an argument of a sinfull unworthy disposition in such a soule , Christ hath never beene effectually by his Spirit , for every thing in him is lovely even the bitterest thing of all . There is a majestie and excellency in all things of Christ , the censures of the Church are excellent , when they proceed and issue forth with judgement , as they should doe , to deliver such a man over to Satan , that he may be saved in the day of the Lord. Now if the Ordinances of Christ , the Word and Sacraments , and the shutting sinners out of the Church , if these things be vilified as powerlesse things , it shewes a degenerate wicked heart not acquainted with the waies of God. If we have a meane esteeme of men that suffer for Christ and stand out for him , if we account them so and so , shall we thinke our selves Christians in the meane time , when Christ is altogether lovely , shall they be unlovely that carry the image of Christ , can we love him that begets and hate them that are begotten of him , can we love Christ and hate Christians , it cannot be . Now that wee may get this affection and esteeme of Christ , that is so lovely . Let us labour to make our sinnes bitter and loathsome , that Christ may be sweet . VVhat is the reason we set no higher a price of Christ. Because we judge not of ourselves , as we are indeed , and want spirituall eye salve to see into our selves rightly . And let us attend upon the me●nes of salvation to heare the unsearchable riches of Christ : what makes any man lovely to us : but when we heare of their riches , beauty and good intent to us . In the Word we are made acquainted with the good intent of Christ towards us , the riches of mercy in forgiving our sinnes , and riches of glory prepared for us , the more we heare of him , of his riches and love to us , the more it will inflame our love to Christ. Those that live where the Ordinances of Christ are held forth with life and power , they have more heavenly and inlarged affections then others have , as the experience of Christians will testifie . Againe , if we would esteeme highly of Christ that he may bee lovely to us , let us joyne with company that highly esteeme of Christ , and such as are better then our selves . What deads the affections so much as carnall , worldly company , who have nothing in them but civility , by converse with them who have discourse of nothing but the world , if a man have heavenly affections , he shall quickly dull them , and be in danger to loose them , they may be conversed with in civill things , but when we would set to be heavenly , and holy minded , let us converse with those that are of an heavenly bent , as we see here , The daughters of Hierusalem are wonne to love Christ ? by what ? By conversing with the Church , upon the discourse that the Church makes of his excellencies in particular , they beginne to aske where is Christ , as in the next Chapter , and so are all brought to the love of Christ. The end of the seventeenth Sermon . THE EIGHTEENTH SERMON . CANT . V. XVI . His mouth is most sweet , yea he is altogether lovely , this is my Beloved , and this is my friend , O daughters of Hierusalem . CANT . VI. I , II. Whither is thy Beloved gone , O thou fairest among woemen , whither is thy Beloved turned aside that wee may seeke him with thee . My Beloved is gone downe , &c. BY this time the Church hath well quit her selfe in that safe subject , commending her beloved , first in generall , and then in particular ; she affirmes ( in effect ) there was none like him in generall , which she after makes good in all the particulars of her description , now she summes up all with a kinde of superaboundant expression . What shall I say more of him ? if that which is said be not enough , then know farther , he is altogether lovely , there were no end to goe through all his perfections , but looke on him wholly , he is altogether lovely , and therefore deserves my love , so that there is no cause why you should wonder at the strength of my affections and care to finde out this my Beloved and this my friend , O ye daughters of Hierusalem . Thus we see how the pitch of an inlightned soule is bent , it aspires to things suteable to its selfe , to God-wards ▪ to union and communion with Christ , to supernaturall objects , nothing here below is worthy the name of its beloved . It fastens not on earthly base things , but this is my beloved , and this is my friend , this so excellent a person , this Iedidiah , this beloved sonne , this judge of all , Lord of all , this chiefe of ten thousand , here the Church pitches her affections which she conceales not as ashamed thereof , but in a kinde of triumphing , boasting of her choice , she concludes all with a kinde of resolute assurance , that the object of this her choice is farre beyond all comparison . This is my Beloved and this is my friend , O daughters of Hierusalem . Which is the closing up of her commendations of Christ : This is my Beloved and this my friend , &c. Which shall onely be touched because we had occasion to speake thereof before . She cals Christ her beloved , howsoever he had withdrawne himselfe in regard of the comfort and communion she had with him before , yet he is her beloved still . That which is specially to be stood upon is , that the Church here doth set out not onely in parcels , but in generall her beloved Christ : this is my beloved , she doth as it were boast in her beloved , whence observe : A Christian soule seemes to glory as it were in Christ. This is my beloved and this is my friend O yee daughters of Hierusalem : but to unfold more fully this point , there be three or foure ends why the Church thus stands upon the expressing of the excellencies of Christ in particular and in generall . The one , To shew that it is most just that she should love and respect him in whom there is all this to deserve love , both in himselfe , in regard of his owne excellencies so and in relation to us , in regard of his merits and deserts . Secondly , To justifie her large affections before the world and all opposites . For the world thinks , what meane these who are called Christians to haunt the exercises of religion , to spend so much time in good things , they wonder at it for want of better information ; now the Church here to justifie her large expressions , sayes , this is my beloved , this is my friend , O ye daughters of Hierusalem . And not onely to justifie , but likewise to glory therein , as you have it , Psal. 44. ● . the Church there boasts of God , I will make my boast of thee all the day long . So that Christians may not onely justifie their course of life against enemies , but in some sort boast of Christ , as Paul oft doth , and he shewes the reason of it , that God hathy made Christ to us all in all , wisdome , righteousnesse , sanctification , and redemption , that whosoever glorieth might glory in the Lord : for is it not a matter of glorying in the Church when she hath such a head and such a husband . This is my beloved , the wife shines in the beames of her husband , therefore this yeelds matter not onely of justification but of glory . And next in the fourth place , the Church is thus large and shuts up all with a repetition , this is my beloved , To inlarge her owne affections and to feed her owne love . For love feedes upon this fuell ( as it were ) upon expressions and meditations of the person or thing loved . Love is as it were wages of it selfe , the paines it takes is gaine to it selfe , to the Church here it is an argument pleasing , she dilates upon a copious Theame . I may truly say there is no greater comfort to a Christian , nor a readier way to inlarge the affections after Christ , then to speake oft of the excelleccies of Christ , to have his tongue as the pen of a ready writer furnished this way , this is my beloved , &c. In the fift place another end of this may be to aggravate her owne shame , as indeed Gods children are much in this argument , that upon their second thoughts of Christs worthinesse and therewithall reflecting upon their owne unworthinesse and unkindnesse they may relish Christ the better . Therefore the Church here that it might appeare to her selfe for her humiliation how unkind she had beene to shut the doore against Christ when he knocked , whereupon he deservedly did withdraw himselfe and made her seeke him so long sorrowing , I tell you sayes she what a kinde of beloved he is , thus and thus excellent . How did the consideration of Gods kindnesse and love melt Davids heart after that horrible sinne in the matter of vriah , and the sweet lookes of Christ upon Peter , that had beene so unkind , melted him . So here the Church when she considered how unkindc she had beene to Christ her beloved , so incomparably excellent above other beloveds , to let him stand at the doore , till his locks were wet with the Dew of the night . The consideration hereof made her ashamed of her selfe , what so excellent , so deserving a person as my beloved is to me , to be used of me so ? what indignity is this ? Thus to raise up the aggravation of her unkindnesse , no question but the Church takes this course : for Gods children are not as untoward worldlings and hypocrits afraid to search and to understand themselves , the child of God loves to be well read in his owne heart and unworthy waies , therefore he layes all the blame he can upon himselfe every way , he knowes he looseth nothing by this , for there is more mercy in Christ then there is sinne in him , and the more sinne abounds in his owne feeling , the more grace shall abound , he knowes the mysterie of Gods carriage in this kinde . Therefore for this end ( amongst the rest ) she sayes , this is my beloved , and this is my friend , whom I have so unkindly used . And the last reason why the Church is thus large was , To draw and wind up the affections of those well meaning Christians that were commers on , who were inequisitive of the way to Syon . O ye daughters of Hierusalem , that you may know that there is some cause to seeke after Christ more then you have done before , I tell you what an excellent person my beloved is , to whet their affections more and more , and we see the successe of this excellent discourse in the beginning of the next Chapter , whether is thy beloved gone , &c. These and the like reasons there are of the large expressions of the Church of the excelencies of Christ , this is my beloved , and this is my friend , Oh ye daughters of Hierusalem . But we will single out of these reasons for use that which I thinke fittest for us to make Use of . Let us then oft thinke of the excellencies of Christ for this end , to justifie our endeavours and paines we take in the exercises of religion and to justifie Gods people from the false imputations of the world , that they lay upon them , as if they were negligent in other matters , and were too much busied in spirituall things . You see how large the Church is in setting out the excellencies of her beloved , & then she shuts up all ( being able to say no more ) justifying our cause , This is my beloved , and this is my friend . Doe you wonder that I seeke so much after him then : or wonder you at Christians , when they take such paines to keep their communion with Christ in a holy walking with , and depending upon God. These are no wonders , if you consider how excellent Christ is , what he hath done for us , and what he keepes for us in another world , that he will preserve us to his heavenly kingdome , till he put us into possession of that glorious condition that he hath purchased . Le the hearts of men dwell upon the consideration of these things , and then you shall see that Gods children are rather to be blamed that they are no more carefull , watchfull , and industrious , then to be taxed that they are so much . Our Saviour Christ said , Mat. 11. 19. Wisedome is justified of all her children . If you will make good that you are children of wisedome , you must be able to justifie the wisedome of God every way , to justifie your reading , hearing , your communion of Saints , to justifie all the exercises of Religion from an experimentall taste and sweetnesse of them , ( as the Church doth here this is my beloved ) What sayes Ioshua , this choice J have made , doe you what you will it matters me not , but I and my house will serve the Lord. So Paul makes a voluntary profession of his affection , Rom. 1. 2. I am not ashamed of the Gospell of Jesus Christ , let the Gospell bee entertained in the world as it will , and let others thinke of me as they will , that I am forward in the preaching of it , I am not ashamed of it , and good reason he had not to be ashamed , for it is the power of God to salvation to all that beleeve , yea the saving power to us , and have not I cause to stand in the defence of it , and so he saith the 2 Tim. 1. 12. I know whom I have beleeved , &c. I am not ashamed to suffer bonds for his sake . Though the world thought him a meane person , J will not be scorned out of my Faith and Religion by shallow empty persons , that know not what Christ and Religion meaneth . No , I know wh●m I have beleeved ; he is able to keepe that that I have committed to him against that day . Let us therefore be able to justifie from a judicious apprehension sweet divine truths . You see what justifications there are of the Church of God , wherefore should the Heathen say , where is now their God , and Psalme 42. 10. Oh it went to Davids heart , when they said where is now their God , what was become of his God when he was left in trouble , as the Church here , and what doth she answer ; doth he let it goe with a question : No sayes he our God is in Heaven and hath done whatsoever he pleased . And this justification of Religion , you may know by this signe , it is with the disertion of all discourses opposite to Religion whatsoever , he that justifies the truth , he esteemes meanly of other courses and discourses . Therefore in the next verse the Church vilifies the Idols , our God is in Heaven and doth whatsoever he pleaseth : the Idols are silver and gold , the worke of mens hands , they have eyes and see not , eares and heare not . And the more wee justifie Christ the more we will be against Antichrist and his religion , wee may know the owning of the one truth by the vilifying the other . Let us labour therefore to grow to such a convincing knowledge of Christ , the good things in him , and the wayes of God , as wee may be able to stand out against all opposition of the gates of hell whatsoever . And to this end proceed in the study of Christ , and to a deeper search of him , and of the excellencies and good things in him , that we may say as Micah 7. Who is a God like to thee , that pardons sinnes and iniquities , and as David Psalme 113. Who is a God like our God that humbleth himselfe to behold the things done here below . And desire also to this purpose the Spirit of revelation , that which Paul prayes for Ephes. 1. and Cap 3 that we may know that knowledge that is above all knowledge , the heig●h , depth , and breadth of Gods love in Christ. So sweet is God in the greatest abasements of his children , that he leaves such a taste in the soule of a Christian , that from thence he may be able to say , this is my beloved , when his beloved seemes not to care for him . When the Church seemed to be disrespected and neglected of Christ , yet she saies , This is my Beloved , and this is my friend , O ye daughters of Hierusalem . Shall rich men boast of their riches , shall men that are in favour , boast of the favour of great persons , shall a man that hath large possessions boast and think himself as good & as great as his estate is , shall a base minded worldling be able to boast : why boastest thou thy selfe Oh mighty man ? Nay you shall have malignan● spirited men , boast of their malignant destructive power , I can do this and that mischief , shall a man boast of mischiefe , that he is able to do mischief ? and hath not a Christian more cause to boast in God and in Salvation ? Lord shine on me saies David , let me enjoy the light of thy countenance , and that shall bring me more joy then they have , when their corne and wine increaseth : know this , as he goes on in the same Psalme , that God accepts the righteous man. Therefore let us thinke we have much more cause to boast of God and of Christ in a spirituall manner , then the worldling hath of the world . Is not God and Christ our portion , and having Christ , have we not all things with Christ , put case all things be tooke from us ; if a man have Christ , he is rich though he have nothing else , if he have all without him , His plenty is ( as a Father faith , and as it is in truth ) beggery . But whosoever hath Christ may thus rejoyce with David , The lot is fallen to me in pleasant places , ye I have a goodly Heritage . Would we have more then God in Christ , a ring with a Dyamond very precious in it , Now the Daughters of Hierusalem , hearing this large expression of affection , aske , CHAP. VI. I. Whither is thy Beloved gone O thou fairest among women ? whither is thy Beloved turned aside that we may seeke him with thee ? HEere is another Question , the first which the daughters of Hierusalem aske is , what is thy beloved , wherupon the Church tooke occasion to expresse what her beloved was , upon her expression closing up all with this generall , This is my Beloved and this is my friende . Then the second Question is , whither is thy Beloved gone ? One question begets another , and indeed if this question be well satisfied what is Christ above others , this will follow againe , where is he ▪ how shall I get him ? how shall I seeke him ? what is the reason ▪ this second question is seldome made ? VVhither is he gone , how shall I get Christ ? Because the former question , namely , What is Christ ? is so seldome made . For if we did once know what Christ is , we would be sure with the daughters of Hierusalem to aske whither is he gone , that we may seeke him with thee . We see here is a growth in the desires of the Daughters of Hierusalem , whence wee learne , That grace , though it be in never so little proportion at the first , it is growing still . From the first question , what is thy beloved , here is a second ( upon better information ) Whither is thy beloved gone , that we may seeke him with thee . Nothing is lesse then grace at the first , nothing in the world so little in proportion The Kingdome of Heaven is compared to a graine of mustard-seed , that is , the worke of grace in the heart , as well as in the preaching of the Gospell , in the beginning is little . It is true of the worke of grace , as well as of the word of grace , that is like a graine of Mustard-seed at first , what is thy beloved enquires the Church at first , but when she heares of the excellency of Christ ; then whither is thy beloved gone . Grace begets grace , there is a connexion and knitting together in Religion , good things beget good things : it is a strange thing in Religion , how great a matter ariseth of a little beginning . The woman of Samaria had but a small beginning of grace , and yet she presently drew many of her neighbours to beleeve in Christ. So Andrew , Iohn 1. As soone as he was converted he find● his brother Simon and tels him that he had found the Messias , and so brings him to Christ , and Philip as soone as he had got a sparke of Faith himselfe , he drawes also Nathaniell to come to Christ. Paul speakes of his bonds , how the noise of them was in Caesars Court , and many beleeved the very report , which howsoever it is not a working cause , yet it may be a preparing , inducing , leading cause to such things from one thing to another , till there follow this change and full conversion . You see here the daugh●●●s of Hierusalem growing , Therefore let us labour to be under good meanes . Some of the Romists and others which are ill affected and grounded in that point , they thinke that the efficacie of grace is , as we call it from the congruity , fitnesse , and proportion of the meanes to the heart and will of man , and thereupon God converts one and not another , because there is a congruous and fit offering of meanes to him , when he is fitly disposed , and another is not fitly disposed , therefore there followes not upon it effectuall calling , so that the vertue of the meanes offered depends upon sureablenesse and fitnes in the party to whom the meanes are offered , and not upon the power and blessing of God , verily this is plausible , and goes down very roundly with many weake persons : but this is a false and a grosse error : for unlesse God by his holy Spirit doe worke by the meanes , no planting and watering will bring any increase and change the heart and minde , though there were greater meanes in Christs time , when he wrought these miracles then any time before , yet all those could not convert that froward generation : and it was Moses complaint in the wildernesse , where they had aboundance of meanes : God hath not given you a heart to perceive , and eyes to see , and eares to heare untill this day . When a man is planted under good meanes and frequents them , then ordinarily it pleaseth God by the inward workings of his owne powerfull Spirit to worke greater matters , and those that keepe out of Gods reach , that will not come into places where they may heare good things , there is no hope of them , though there be many ill fish in the net , yet there is no hope to catch them that are without the net . So those that are kept out of all opportunities and occasions whereby Gods Spirit may worke upon them , there is no hope of them . Let us learne this heavenly wisedome to advantage our selves this way , by improoving all good opportunities whatsoever whereby we may learne , for God works by outward meanes : good company , and good discourse , these breed excellent thoughts . As therefore we love our soules , take all advantages wherein the Spirit of God works , we shall find incredible fruit thereof , more then we would beleeve , but to come to the Question . See here first of all in this Question , the blessed successe of the Churches inquiry after Christ in the daughters of Hierusalem ; after they heard the large explications of th● excellencies of Christ , especially by the Church , whom they had a good conceit off , for they call her , the fairest among women . And seeing likewise the confidence of the Church , she stands to it , this is my beloved , yea also eagernesse in the Church , to seeke after him they would seeke him with her , so that where these meet , a large unfolding of the truth of God , and that by persons that are knowne to be good , well accepted and conceited off , and where there is a large demonstration of reall affection , and the things are spoken off with confidence , as knowing what they say , the word ( I say ) so managed it is never without wondrous successe . For in the course of reason , what can I have to say , considering the party , who speakes is an excellent person , he is wiser and holier then I , he takes to heart these things , and shall not I affect that which those that have better parts and graces doe ? Then withall I see not onely excellent persons doe it , but J see how earnest they are , surely there is some matter in it ; for persons so holy , so wise , and gratious to bee so earnest , surely either they are too blame , or I am too dull and too dead , But J have most cause to suspect my selfe . And to see them carried with a spirit of confidence , as if they were well enough advised when they deliver this ( this is my Beloved ) in particular , and then to shut up all in generall , This is my beloved , and this is my friend : I say , when there is grace and life in the heart , and earnestnesse with confidence : this together with the explication of the heavenly excellencies of Christ , and of Religion , it hath admirable successe , as here in the Church , the fairest among women , the daughters of Hierusalem , seeing the Church was so earnest , confident and so large in the explication of the excellencies of Christ , see how it works , it drawes out this Question with resolution , they joyne with the Church in seeking Christ. Whither is thy beloved gone , O thou fairest among women ? whether is thy beloved turned aside , that we may seeke him with thee ? Where by the way observe , as the Church before doubles it , this is my beloved , and this is my friend : so they answer with a double question , whether is thy beloved gone , whether is he turned aside , O thou fairest among woemen , &c. from this appellation note , If we would be happy instruments to convert others , being converted our selves , labour to be such as the world may think● to be good and gratious : O thou fairest among woemen . Faire in the robes of Christ tooke out of his wardrop , all the beauty and ornaments that the Church hath , she hath from Christ , let us labour to be such as the world may conceit are good persons . We say of Phisitians , when the patient hath a good conceit of them the cure is halfe wrought : So the Doctrine is halfe perswaded , when there is a good conceit of the speaker . Againe , labour to be earnest : if we would kindle , others , we must be warmed our selves , if we would make others weepe , we must weepe our selves , naturalists could observe this , the Church spake this with large expressions , indeed more then can be exprest : let us labour to be deepely affected with what we speake , and speake with confidence , as if we knew what we spoke , as the Apostle Iohn doth , in the beginning of his Epistle to bring others to be better perswaded of his doctrine , he affirmeth that which was from the beginning , which we have heard , which we have seene with these our eyes , which we have looked upon , and these hands of ours have handled of the Word of life he delivered to them . For when we are confident from spirituall experience ; it is wonderfull how we shall be instruments of God to gaine upon others . So Peter , we followed not ( saies he ) deceiveable fables , when we opened unto you the power and comming of our Lord Jesus Christ , but with our eyes we saw his Majesty . Doe not thinke it belongs onely to the ministry , there is an art of Conversion that belongs to every one that is a growne Christian to winne others . VVhither is thy Beloved gone , O thou fairest among woemen . The next observation out of the words ( because it is the especiall ) which works upon the daughters of Hierusalem , is from the large explication of Christ , That which most of all stirrs up holy affections to search after Christ , is the large explications of his excellencies . Then be in love with the ministry of the Gospell , and the communion of Saints , who have their tongues and their hearts taught of God so speake excellently , their tongues are as refined silver , their hearts are enriched to increase the communion of Saints . Marke this one excellency of that excellent ordinance of God in Christ , whereof Paul saith , Ephes. 3. To me is committed this excellent office to lay open the unsearchable riches of Christ , such riches as may draw you to wonder , such as eye hath never seene , nor eare heard , nor hath entred into the heart of man to conceive , and so to draw the affections of people after them . And because it is the speciall office of the ministry to lay him open , to hold up the tapistry , to unfold the hidden mysteries of Christ , labour we therefore to be alway speaking somewhat about Christ or tending that way , when we speake of the Law , let it drive us to Christ , when of Morrall duties , to teach us to walk● worthy of Christ. Christ , or somewhat tending to Christ should be our theame and marke to ayme at . Therefore what shall we judge of those that are hinderers of this glorious ordinance of Christ in the Gospell , they are enemies of conversion and of the calling of Gods people , enemies of their comfort : and what shall wee thinke of those wretched and miserable creatures , that like Caine are vagabonds , who wander and will not submit themselves to any ordinance meekely , but keepe themselves out of this blessed opportunity of hearing the excellencies of Christ , which might draw their hearts to him , we are made forever , if Christ and we be one , if we have all the world without him it is nothing , if we have nothing in the world but Christ , we are happy . Oh happy then when this match is made betweene Christ and the soule , the friends of the Bride and of Christ , they laying open the uns●archable riches of Christ to the Spouse , drawe the affections , worke faith , and so bring the Bride and the Bridegroome together . Thus farre of the Q●estion : now we have the Churches answer to the daughters of Hierusalem . My Beloved is gone into his Garden , to the beds of Spices , to feede in the gardens , and to gather Lillies . The Question was not for a bare satisfaction , but from a desire the Church had to seeke Christ , whither is thy beloved gone that we may seeke him . It was not a curious question , but a question of inquisition tending to practise , many are inquisitive , but when they know another mans meaning , it is all they desire : now I know your meaning will they say , but I meane not to follow your counsell . The daughters of Hierusalem had a more sincere intention , O thou fairest among woemen , whither is thy beloved turned aside ▪ that we may seeke him with thee , whereunto the Church answered , My Beloved is gone into his Garden to the beds of spices , to feed in the Gardens , Where we see , The Church is not squemish , but directly answers to the question , for there is no envy in spiri●uall things , because they may be devided in solidum , one may have as much as another , and all alike . Envy is not in those things that are not divisible in other things , the more one hath , another hath the lesse . But there is no envy in grace and glory , because all may share alike , therefore here is no envy in the answer , as if she deni●d the daughters of Hierusalem the enjoying of her beloved ; no if you will know ( saies she ) I will tell you directly whither my beloved is gone . My Beloved is gone into his garden to the bed of spices , &c. God hath two gardens , the Church Catholike is his garden , and every particular Church are gardens and beds of spices , in regard that many Christian● are sowne there that Chri●ts soule delights in , as in sweet spices . This was spoken off before at large in Chapter 5. 1. why the Church is called a garden being a severed place from the wa●te : the Chruch is severed from the wildernesse of the world in Gods care and love , likewise he tends and weeds his Church and garden : as for the waste of the world , he is content the wildernesse should have barren plants : but he will not endure such in his garden ; therefore those that give themselves liberty to be naught in the Church of God , he will have a time to roo●e them out : Trees that are not for fruit , shall be for the fire , and above all other Trees their doome shall be the heaviest that grow in Gods garden without fruit : that fig-tree shall be cursed . Men are pleas'd with answering the bill of accusation against them thus ▪ are we no● baptised ? and doe we not come to Church ? & ● . what doe you make of us , yet they are abhominable swearers and filthy in their lives . To ●uch I say , the more God hath lift you up ▪ and honoured you in the use of the meanes , the more just shall your damnation be , that you bring foorth nothing but briers and brambles , the grapes of Sodome and the vine of Gomorrah : heavy will the doome bee of many that live in the Churches bosome , to whom it had beene better to have beene borne in America , in Turkey , or in the most barbarous parts in the world : they have a heavie account to make that have beene such ill proficients under aboundance of meanes , therefore it ought to bee taken to heart . My Beloved is gone into his garden to the beds of spices to feed in the gardens and to gather Lillies . That is having first planted them Lillies here , to gather them , and to transport them out of the garden here , to the garden in Heaven , where there sh●ll be nothing but Lillies . For the Church of God hath two Gardens or Paradises since the first Paradise ( whereof that was a resemblance ) th● Paradise of the Chruch , and the Paradise of H●aven . As Christ saith to the good theefe , this day thou sh●le be with me in Paradise . So those that are good plants in the Paradise of the Church , they shall be glorious plants also in the Paradise of Heaven , we must not alway be here , we shall change our soyle and be taken into Heaven : He is gone into h●s garden to gather Lillies . Christians are compared to Lillies for their purity and whitenesse unspotted in justification , and for their endeavours in sanctity and holinesse , wherein also at length they shall be wholy unspotted , it is the end , ( Ephes. 1. 4. ) they are chosen too , to be holy without blame , before him in love . God and Christ looks upon them without blame , not as they are here defiled and spotted ; but as they intend by little and little to purge and purifie themselves ▪ by the Spirit that is in them , that they may be altogether without blame . They are Lillies being cloathed with the white garments of Christs righteousnesse , not having a naturall whitenesse and purity : the whitenesse and purity of Gods children is borrowed , all their beauty and garments are taken out of anothers wardrope , the Church is all glorious within : but she borrowes her glory , as the Moone borrowes all her light from the Sunne , the Churches excellency is borrowed , it is her owne but by gift , but being once her owne it is her owne for ever . The Church before was likened to a garden culled out , an Eden , a Paradise , now there you know were foure streames , sweet and goodly rivers which watered Paradise , the heads of which rivers were without it . So the Church of God , her graces are her owne , that is the Spirit of God comes through her nature , purgeth and purifieth it , but the spring of those graces ( as in Paradise ) is out of her selfe . And then the Lilly is a tall goodly plant , therefore the Church is compared to them : other men are compared to thornes , not onely for a noxious , hurtfull quality in them , but for their basenesse likewise , what are thornes good for , but to cumber the ground , to eate out the heart of it , to hide snakes , and for the fire . Wicked men are not Lillies but thornes , they are base meane persons . Antiochus is said to be a vile person though he were a King , because he was a naughty man. Wicked men though they be never so great being void of the grace of God are vile persons , though we must respect them in regard of their places , yet as they are in their qualification , they are vile and base thornes , but the Church is not so , but as a Lilly among thornes , that is among vile and abhominable persons . The Use is to comfort Gods children , they have an excellency and glory in them , which howsoever it is not from them , yet it is theirs by gift and eternally theirs : therefore let them comfort themselves against all the censures of sinnefull persons that labour to trample them under foore , and thinke basely and meanely of them , as of the off-scowring of the world . Let the unworthy world thinke of them as they will , they are Lillies in Gods esteeme , and are so indeed , glorious persons that have the Spirit of glory resting upon them , and whom the world is not worthy off , though their glory be within : therefore let us glory in it , that God vouch safeth saving-grace to us above any other priviledge . Againe , it comforts us in all our wants whatsoever , that God will take care for us : Christ useth this argument : God saith he , clotheth the lillies of the field with an excellent beauty , he cares even for the meanest plants , and will he not take care for you O ye of little faith ? doth he care for Lillies that are to day and to morrow are cast into the oven : and shall he not care for the lillies of Paradise , the living lillies , those holy reasonable lillies ? u●doubtedly hee will. Our Saviour Christs reason is undeniable , he that puts such a beauty upon the poore plants that flourish to day in the morning and wither before night , he that puts such a beauty upon the grasse of the field , will he not put more excellency upon his children , will he not provide for them , feed them , undoubtedly he will : thus we have shewed why Gods children in the Chruch of God are compared to Lillies . To gather Lillies . Christ is said to gather these Lillies , that is , he will gather them together , Christ will not have his lillies alone scattered , though hee leaves them oft alone for a while , yet he will ga●her them to Congregations and Churches : the name of a Church in the Originall is Ecclesia , it is nothing but a company gathered out of the world . Do we thinke that we are lillies by nature ; no we are thornes and briers , God makes us lillies and then gathers us to other lillies , that one may strengthen another . The Spirit of God in his children is not a Spirit of seperation of Christians from Christians , but a spirit of seperation from the waste wild wildernesse of the world , as we say of fire , Congregat homogenea & disgregat heterogenea , it congregates all homogeniall things , as gold , which it gathers , but disgregates heterogeniall things , consumeth drosse ; so the Spirit of God severs thornes and gathers lillies , gathers Christians together in the Church and will gather them for ever in Heaven . Thus we see the answer of the Church to the daughters of Hierus●lem , what it was , with the occasion thereof : the question of the daughters of Hierusalem whither is thy Beloved gone ? so that the Church was beholding to the daughters of Hierusalem for ministring such a question to give her occasion to know better what her beloved was , indeed we many times gaine by weaker Christians , good questions , though from weake ones , minister suteable answers , it is a greeke Proverbe , that doubting begets plenty and aboundance , for doubting at the first begets resolution at last . O that we could take occasion hence , to thinke of this , what excellent vertue is in the communion of Saints , when they meet about heavenly exercises , what a blessing followes , when though at the entry , their affections may be flat and dull , yet they part not so , Christ heates and in●●ames their hearts to doe mu●h good to one another . O those that shall forever live together in Heaven should they not delight to live more together on earth . The end of the eighteenth Sermon . THE NINETEENTH SERMON . CANT . VI. II. I am my Beloveds and my Beloved is mine , he feedeth among the Lillies . THese words are a kinde of triumphant acclamation upon all the former passages , as it were the foot of the Song , for when the Church had spoken formerly of her ill dealing with Christ , and how he thereupon absented himselfe from her , with many other passages , she shuts up all at last with this , I am ●●y Beloveds and my Beloved is mine Now she begins to feele some comfort from Christ , who had estranged himselfe from her , O , ( saith she ) notwithstanding all my sufferings , desertions , crosses , and the like , I am my Beloveds and my Beloved is mine . Words expressing the wondrous comfort , joy , and contentment , the Church now had in Christ , having her heart inflamed with love unto him , upon his manifesting of himselfe to her soule , I am my Beloveds and my Beloved is mine , hee ●cedeth among the Lillies . There is a mutuall intercourse , and vicissit●de of claiming interest betwixt Christ and his Church , I am Christs and Christ is mine , ● am my Beloveds and my Beloved is mine . From the dependance an● order of the words , comming in after ▪ desertion for a while , observe , That Christ will not be long from his Church . The spirituall desertions ( forsakings as we use to call them ) howsoever they be very irksome to the Church ( that loves communion with Christ ) and to aloving soule , to be deprived of the sence of her beloved , yet notwithstanding they are but short , Christ will not be long from his Church , his love , and her desire will not let him , they offer violence , why art thou absent ( say they ) why art thou so farre off , and hidest thy selfe ? Ioseph may conceale himselfe for a space , but he will have much adoe so to hold long , to be straightned to his brethren , passion will breake out . So Christ may seeme hard to be intreeated , and to crosse his owne sweet disposition , as to the woman of Caanan , but he will not long keepe at this distance , he is soone overcome , O woman great is thy Faith , have what thou wilt , when she strove with him a little ( as Faith is a striving grace ) see how she did winne upon him . So the Angell and Iaacob may strive for a while , but Iaac●b at the length prooves Israel , he prevailes with God. So it is with the Christian soule and Christ , howsoever there be desertion ( for causes before mentioned ) because the Church was negligent ( as we heare ) and partly for the time to come , that Christ by his estrangement might sweeten his comming againe , howsoever there may be strangenesse for a time , yet Christ will returne againe to his Spouse . The Use should be , not onely for Comfort , to stay us in such times , but to teach us likewise to waite and never give ever , If the Church had given over here she had not had such gratious manifestations of Christ to her : learne hence therefore this use , to waite Gods leasure . God will waite to doe good to them that waite on him : if we waite his leisure , he will waite an opportunity of doing good to us , when God seemes not to answer our prayers , let us yet waite , we shall not loose by our tarrying , he will waite to doe us good . In the next place observe after this temporary desertion , Christ visits his Church with more aboundant comfort then ever before . Now the Church cannot hold , My Beloved is mine and I am his , and Christ cannot hold , but fals into a large commendation of his Spouse backe againe ; as she was large in his commendations , so he is large in hers , and more large , he will have the last word , therefore learne by this experience : that all things worke together for the best to them that love God : all things . What evill ? I evill ; why even sinne turnes to their humiliation , yea and disertion ( those spirituall ills ) turnes to their good , for Christ seemes to forsake for a while that he may come after with more aboundance of comfort , when once he hath enlarged the soule before with a spatious desire of his comming , to say , O that he would come , when the soule is thus stretched with desire in the sence of want , then he fils it againe till it burst soorth , My Beloved is mine and I am his ▪ it was a good experiment of Bernard , and holy man in ill times tibi accidit , &c. speaking of Christs dealing with his Church , he comes and he goeth away for thy good , he comes for thy good to comfort thee , after which is thou be not carefull to mainetaine communion with him , then he goeth away for thy good to correct thy error , and to enlarge thy desire of him againe , to teach thee to lay sure and faster hold upon him when thou hast him , not to let him goe againe . If you would see a paralell place to 〈◊〉 , looke in Cant. ● where there is the like case ●t the ●pouse and Christ , By night on my bed I sought him , the Church sought Christ not onely by ●ay but by night , I sought him whom my s●●le loved , though she wanted him , yet her soule loved him constantly , though a Christians soule have not present communion with Christ , yet he may truely say , my soule loves him , because she seekes him diligently and constantly in the use of all the meanes , so we see the Church before my text , cals him my beloved still though she wanted communion with him , well she goes on , I sought him , but I found him not , would the Church give over there ? no , then she riseth and goeth about the citty and about the streets and seekes him whom her soule loved , seekes him and will not give ove● . So I sought him ( but I wanted the issue of my seeking ) ● found him not , what comes upon that , The Watchmen god about the City and find her , of whom , when by her own seeking she could not finde Christ , she inquires , Saw you him whom my s●●le loveth , she enquires of the Watchmen , the guides of Gods people , who could not satisfie her fully , she could not find her beloved , yet what doth she , she shewes Verse 4. It was but a li●●le that she stayed ( after she had used all meanes private and publike , in her bed , out of her bed , by the Watchmen and others : yet saith she , it was but a little that I was past from them , she had not an answer presently , though the Watchmen gave her some good counsell , it was not presently , yet not long after . Christ will exercise us a while with waiting It was but a little that I passed from them , but I found him whom my soule loved . After all our seeking there must be waiting , and then we shall finde him whom our soule loveth : perhaps we have used all meanes private and publike , and yet finde not that comfort we look for , O but waite a while , God hath a long time waited for thee , be thou content to waite a while for him , we shall not loose by it , for it followes in the next verse , after she had found him whom her soule loved , I held him , I would not let him goe , so this is the issue of desertions , they stirre up diligence and searching in the use of meanes private and publike , and exercise patience to waite Gods leisure , who will not suffer a gratious soule to faile of its expectation , at length he will fulfill the desires of them that feare him , and this comes of their patience , grace growes greater and stronger , I held him and would not let him goe , untill I had brought him unto my mothers house . Thus you see how the Spirit expresseth the sametruthin another state of the Church Compare place with place . To goe on , I am my Beloveds and my Beloved is mine . The words themselves are a passionate expression of long lookt for consolation . Affections have eloquence of their own beyond words feare hath a proper expression , love vents it selfe in broken words , & sighs , delighting in a peculiar eloquence suitable to the height and pitch of the affection , that no words can reach unto , so that here is more in the words breath'd from such an inflamed heart the● in ordinary construction can bee pickt out ( I am my Bel●veds , &c ) comming from a full and large heart , expressing the union and communion between Christ & the Church ( especially after a desertion ) I am my Beloveds and my Beloved is mine . First , ( I say ) the union , viz. the union of persons which is before all comfort and communion of graces , I am my Beloveds and my Beloved is mine , Christs person is ours , and our persons are his : for as it is in marriage , if the person of the husband be not the wives , his goods are not hers , nor his titles of honour ; for these come all to her , because his person is hers , he having passed over the right of his owne body and of his person to his wife , as she hath passed over all the right of her selfe to her husband so it is in this mysticall marriage that that intitles us to communion of graces is union of persons betweene Christ and his Church , I am my Beloveds and my Beloved himselfe is mine ; And indeed nothing els will content a Christians heart , he would not care so much for Heaven it selfe , if he had not Christ there ▪ the Sacrament , Word , and Comforts why doth he esteeme them , as they come from Christ and as they leade to Christ , it is but an adulterous and base affection to love any thing severed from Christ. Now from this union of persons comes a communion of all other things whatsoever , I am my Beloveds and my Beloved is mine , if Christ himselfe be mine , then all is mine , what he hath done , what he hath suffered is mine , the benefit of all is mine , what he hath is mine , his prerogatives and priviledges to be the Son of God and heire of Heaven and the like , all is mine , why ● himselfe is mine , union is the foundation of communion . So it is here with the Church , I am my Beloveds , my person is his , my life is his , to glorifie him , and to lay it downe when he will , my goods are his , my reputation his , I am content to sacrifice all for him , I am his , all mine is his : so you see there is union and communion mutually betweene Christ and his Church . The Originall and spring hereof is Christs uniting and communicating himselfe to his Church first , the spring begins to the streame , what hath the streame or cesterne in it , but what is had from the spring ; first we love him , because he loved us first . It was a true speech of Augustine , Quicquid bo●●● , &c , whatsoever is good in the world or lovely it is either God or from God , it is either Christ or from Christ , he begins it : it is said in nature , love descends , the father and the mother love the child before the child can love them , love indeed is of a fiery nature , onely here is the dissimilitude , fire ascends , love descends , it is stronger descending from the greater to the lesse , then ascending up from the meaner to the greater , and that for this , Amongst other reasons , Because the greater person lookes upon the lesser as a peece of himselfe : sees himselfe in it , the father and mother see themselves in their childe : so God loves us more then we can love him , because he sees his image in us ; neither is there only a priority of order , he loves us first , and then wee love him , but also of causality , he is the cause of our love , not by way of motive onely , hee loves us , and therefore from an ingenious spirit we must love him againe , but he gives us his Spirit , circumciseth our hearts to love him : for all the motives or morall perswasions in the world without the Spirit cannot make us love , we are taught of God to love one another , our brethren whom we see daily , saith Paul , much more need we to be taught to love him whom we never saw , so that his love kindles ours by way of reflection . In the New-Covenant , God works both parts , his owne and our parts too , our love to him , our feare of him , our faith in him , hee works all , even as he shewes his own love to us . If God love us thus , what must we doe ? meditate upon his love , let our hearts be warmed with the consideration of it , let us bring them to that fire of his love , and then they will wax hot within us , and beg the Spirit , Lord thou hast promised to give thy Spirit to them that aske it , and to circumcise our hearts to love thee , and to love one another , give thy holy Spirit as thou hast promised . In a word these words , I am my Bel●veds and my Beloved is mine , to joyne them both together , they imply a mutuall propriety , Christ h●th a propriety in me , and ● in Christ peculiar propriety , Christ is mine , so as I have none in the world so mine , whom have ● in Heaven but Christ , and what is there in earth in comparison of him , he is mine , and mine in a peculiar manner , and J am his in a peculiar manner , there is propriety with peculiarity ▪ Then againe these words I am his , implies 〈◊〉 love , all is mutuall in them , mutuall propriety , mutuall peculiarity and mutuall love , I love Christ so as I love nothing else , there is nothing above him in my heart , as Christ loves me more then any thing else ( saith the Church ) and every Christian : he loves all , and gives outward benefits to all , but to me he hath given himselfe , so love I him . As the husband loves all in the family , his cattell and his servants , but he gives himselfe to his Spouse . So Christ is mine , himselfe is mine , and my selfe a● Christs , he hath my soule , my affections , my body , and all , he hath a 〈◊〉 in me and a peculiarity in me , hee hath my affection and love to the uttermost , as I have his , for there is an entercourse in these words . Then againe , they imply mutuall familiarity , Christ is familiar to my soule and I to Christ , he discovers himselfe to me in the 〈◊〉 of hi● love , and I discover my selfe to him in prayer and meditation , opening my soule to him upon all occasions . Gods children have a 〈◊〉 of prayer , which is a spirit of fellowship , and 〈◊〉 ( as it were ) to God in Christ ; It is the language of a new borne Christian , he 〈◊〉 to his Father , there is a kinde of familia●ity betweene him and his God in Christ , who gives the entrance and accesse to God , so that where there is not a kinde of familiarity in prayer and opening of the soule to Christ upon all occasions , there is not this holy communion . Those that are not given to prayer , they cannot in truth speake these words , as the Church doth here , I 〈◊〉 my Beloveds and my 〈◊〉 is mine , for they imply sweet familiarity . Then againe they imply mutuall 〈◊〉 one to another , he is mine and I am his , the one is a glasse to the other , Christ sees himselfe in me , I see my selfe in him , for this is the issue of spirituall love , especially that is breeds likenesse and resemblance of the party loved in the soule that loveth : for love 〈◊〉 the soule to the likenesse of the party loved , I am his , I resemble him , I am his , I have given my selfe to him , I carry his picture and resemblance in my soule , for theyare words of mutuall confor●ity . Christ out of love became like me in all things , wherein I am not like the Divell ( that is 〈◊〉 excepted ) if he 〈◊〉 like me , taking my nature that I might be neare him in the fellowship of grace , My Beloved is mine , I will be as like him as possible I can , I am his , every Christian carries a character of Christs disposition as farre as weaknesse will suffer , you may know Christ in every Christian , for as the Kings coyne carries the stamp of the King , C●sars coyne beares Caesars superscription . So every Christian soule is Gods coyne , and he sets his owne stampe upon it , if wee bee Christs , there is a mutuall conformitie betwixt him and us . Now where you see a malitious , uncleane , worldly spirit , know that is a stampe of the Divell , none of Christs , he that hath not the Spirit of God is none of his , now where the Spirit of Christ is , i● stamps Christs likenesse upon the soule , therefore we are exhorted , Phil. 2. 5. to be like minded to Christ. Againe , these words , I am my Beloveds and my Beloved is mine , imply a mutuall care that Christ and the soule have one of the good of another , of each others honour and reputation , as Christ hath a care of our good ; so a Christian soule ( if it can say with truth and sincerity I am Christs ) it must needs have care of Christs good , of his children , Religion and Truth . What ? will such a soule say , shall Christ care for my body , soule and salvation , and stoope to come from Heaven to save me , and shall I have no care for him and his glory ? hee hath left his truth and his Church behind him , and shall not I defend his truth and stand for the poore Church to the utmost of my power against all contrary power ? shall not J stand for Religion ? shall it be all one to me , what opinions are held ? shall I pretend he cares for me , and shall I not care for that I should care for ; Is it not an honour to me that he hath trusted me to care for any thing that he will be honoured by my care , Beloved it is an honour for us that we may speake a good word for Religion , for Christs cause , for his Church against maligners and opposers , and we shall know one day that Christ will be a rewarder of every good word : where this is said in sincerity , that Christ is mine and I am Christs , there will be this mutuall care . Likewise there is implyed a mutuall complacency in these words , by a complacency I meane a resting , contenting love , Christ hath a complacency and resting in the Church , and the Church hath a sweet resting contentment in Christ ; Christ in us and we in him . A true Christian soule that hath yeelded . up its consent to Christ , when it is beaten in the world , vexed and turmoiled , it can rely on this , I have yet a loving husband , yet I have Christ. Let this put us upon a search into our selves , what we retire to when we meete with afflictions , those that have brutish and beastly soules retire to carnall contentments , to good fellowship , forget , besot , and fly away from themselves their owne consciences and though● of their own trouble , wheras a soule that 〈◊〉 any acquaintance with God in Christ or any interest into Christ , so that it may say that Christ is mine and I am Christs there will be contentment and rest in such a soule , whatsoever it meetes with in the world . The last thing implyed is courage , a branch of the former , say all against it what they can , saith the resolved soule , I will be Christs , here is courage with resolution , agreeable hereto is that , Isa 44. 5. One shall say I am the Lords , and another shall call himselfe by the name of Iaacob , another shall subscribe and surname himselfe by the name of Israel . Where there is not this resolution in good causes , there is not the Spirit of Christ , there is no 〈◊〉 into Christ , it is but a delusion and selfe-flattery to say I am Christs , when there is not resolution to stand to Christ , these words are the expression of a resolved heart , I am , and J will be Christs , I am not ashamed of my bargaine , of the consent I have given him , I am and I will be his . You have the like in Micah 4. 5. All people will walke every one in the name of his god , they will resolve on that , and we will walke in the name of the Lord our God for ever and for ever : so that where these words are spoken in truth , that J am Christs , there is necessarily implyed , I will owne him and his cause for ever and ever . He hath married , me for ever and ever , therefore if J hope to have inte●●st in him for comfort for ever and ever , I must be sure to yeeld my selfe to him for ever and ever , and stand for his cause in all oppositions against all enemies whatsoever . These and such like places in Scripture runne parralell with this in the text , I am my Beloveds and my Beloved is mine , not onely holding in the person , but in the cause of Christ. Every man hopes his god will stand for him against the Divell who accuseth us daily : if we will have Christ to stand for us and to be an advocate to pleade our ca●se ( as he doth ) in Heaven , we must resolve to stand for him against all enemies , Heretiks , Schismaticks , Persecutors whatsoever , that we will walke in the name of our God for ever and ever . But when the case is not thus with us , and that neither we can feele comfort from Christ , nor have this assurance of his love to us , what should we judge of such ? We should not wonder to see poore soules distempered when they are in spirituall desertions , considering how the Spouse cannot endure the absence of Christ , it is out of love , therefore in the deepest plunge she hath this in her mouth , my Beloved . Therefore let us not judge 〈◊〉 of our selves or others , when we are impatient in this kind . But for a more full answer , in 〈◊〉 of feeling of the love of Christ in regard of that measure we would ( for there is never altogether a want of feeling ) there is so much as keepes from despaire alway , yet if we carry a constant love towards him , mourne to him and seeke after him as the Church here : if the desire of our soules be after him , that we make after him in the use of meanes , and are willing to speake of him , as the Church here , feele or feele not we are his , and he will at length discover himselfe to us . Let such drooping spirits consider , that as he will not be long from us , nor wholly : so it shall not be for our disadvantage that he retires at all , his absence at length will end in a sweet discovery of himselfe more aboundantly then before , he absents himselfe for our good , to make us more humble and watchfull for the time to come , more pitifull to others , more to prize our former condition , to justifie the waies of God more strictly , to walke with him , to regaine that sweet communion which by our negligence and security we lost , when we are thus prepared by his absence , there insues a more satisfying discovery of himselfe then ever before . But when is the time that he comes , compare this with the former Chapter , he comes after long waiting for him , the Church waited for him , and waited in the use of all meanes , she runs to the Watchmen , and then enquires after him of the daughters of Ierusalem , after this she finds him . After we have waited and expected Christ in the use of meanes , Christ at length will discover himselfe to us , and yet more immediately it was after the Church had so deservedly exalted him in such lofty praises , This is my Beloved , the chiefe of tenne thousand , he is altogether lovely : When we set our hearts to the high exaltation of Christ above all things in the world , proclaiming him the chi●fe of tenne thousand , this at the last breeds a gratious discovery , I am my Beloveds and my Beloved is mine , for Christ when he sees us faithfull and so loving that we will not endure his absence , and so constantly loving , that we love him notwithstanding so●e discouragements , it melts him at the last as , Ioseph was melted by his brethren . I am my Beloveds and my Beloved is mine . In the words you see a mutuall interest and owning betweene Christ and the Church , howsoever in the order of words , the Church saith , I am my Beloveds first , yet in order of nature , Christ is ours first , though not in order of discovery , there is one order of knowing and another order of causing , many things are knowne by the effect , but they issue from a cause ; I know he is mine , because J am his , I have given my selfe to him , J know it is day , because the Sunne is up , there is a proofe from the effect : so I know a man is alive , because he walks , there is a proofe of the cause by the effect , I am his , I have grace to give my selfe up to him , therefore I know he loves me , he is mine , thus I say in order of discovery , but in order of nature he is first mine , and then I am his , My Beloved is mine and I am my Beloveds . The Union and Communion betwixt us and Christ hath beene already spoken off . Now to speake of the branches , I am my Beloveds and my Beloved is mine . That Christ is first ours , and then we are his because he is ours , and the wondrous comfort that issues hence , that Christ himselfe is ours . How comes Christ to be ours , Christ is o●rs by his Fathers gift , God hath given him for us . Christ is ours by his owne gift , he hath given himselfe for us . And Christ is ours by his Spirit that witnesseth so much to our spirits , for the Spirit is given for this purpose , to shew us all things that are given us of God , whereof Christ is the chiefe , therefore the Spirit of Christ tels us that Christ is ours , and Christ being ours , all that he hath is ours . If he be ours , if we have the field , we have all the treasures in the field , if we have him , we have all his , he was borne for us , his birth was for us , he became man for us , he was given to death for us , and so likewise he is ours in his other estate of exaltation , his rising is for our good , he will cause us to rise also , and ascend with him , and sit in heavenly places , judging the world and the Angells . We recover in this second , what we lost in the first Adam . This is a point of wondrous comfort to shew the riches of a Christian , his high estate , that Christ is his . And Christ being ours , God the Father and the Holy Spirit and all things else in the world , the rich promises are ours : for in Christ they are all made , and for him they shall be performed , for indeed he is the chiefe promise of all himselfe , and all are yea and amen in him . Can we want righteousnesse , while we have Christs Righteousnesse , is not his garment large enough for himselfe and us too ? is not his obedience enough for us ? shall we need to patch it up with our owne righteousnesse ? he is ours , therefore his obedience is ours . And this should be a ground likewise of contentation in our condition and state whatsoever , Christ himselfe is ours . In the dividing of all things , some men have wealth , honours , friends and greatnesse , but not Christ , nor the love of God in Christ ; and therefore they have nothing in mercy : but a Christian he hath Christ himselfe , Christ is his by faith and by the Spirits witnesse , therefore what if he want those appendencies , the lesser things , he hath the maine , what if he want a riveret , a streame , he hath the spring , the ocean , him in whom all things are , and shall he not be content . Put case a man be very cove●ous , yet God might satisfie him , what should anxious thoughts disquiet us . When we have such bils , such obligations from him who is faithfullnesse it selfe , when a Christian cannot say , honour favour , or great persons are his , yet he can say , he hath that that is worth all , more then all , Christ is his . O may some say , this is but a speculation , Christ is yours , a man may want and be in misery for all that , no it is a reality , Christ is ours , and all things else are ours , he that can command all things is mine , why then doe I want other things ? because he sees they are not for my good , if they were he would not with-hold them from me , if there were none to be had without a miracle , no comfort , no friends , he could and would make new out of nothing , nay out of contraries , were it not better for me to be without them . That you may the more fully feed on this comfort , study the excellencies of Christ in the Scripture , the riches and honour that he hath , the favour he is in with his Father , with the intercession that he makes in Heaven , study his mercy , goodnesse , offices , power , &c. and then come home to your selves , all this is mine , for he is mine , the love of God is mine , God loves him and therefore he loves me , because we are both one , he loves me with the same love that he loves his Sonne , thus we should make use of this , that Christ is ours . I come to the second , I am my Beloveds . This is a speech of reflection , second in nature , though first in place and in discovery to us , sometimes we can know our owne love , when we feele not so much the love of Christ , but Christs love must be there first , I am my Beloveds . How are we Christs Beloved , we are his first of all by his Fathers gift , for God in his eternall purpose gave him for us , and gives us to him , as it is in the excellent prayer , Iohn 17. Father thine they were and thou gavest them me . I had not them of my selfe first , but thine they were before all worlds were , thou gavest them me to redeeme them , and my Commission doth not extend beyond thy gift ; I die for all those that thou gavest me , I sanctisie my selfe for them that they may be sanctified , so we are Christs in his Fathers gift , but that is not all , though it be the chiefe fundamentall principall ground of all . For we are his likewise by Redemption , Christ tooke our nature , that hee might die for us to purchase us . We cost him deare , we are a bloudy Spouse to Christ , as that froward woman wrongfully said to Moses , thou art a bloudy husband unto me , so Christ may without wrong say to the Church , thou art a Spouse of bloud to me . We were indeed to be his Spouse , but first he must win us by conquest in regard of Satan , and then satisfie justice , we were in such debt by finne , lying under Gods wrath , so as till all debts were paid , we could not in the way of justice be given as a Spouse to Christ. Nor is this all , but we are Christs by Marriage also , for when he purchased us , and paid so deare for us , when he died and satisfied divine justice , he did it with a purpose to marry us to himselfe , we have nothing to bring him but debt and misery , yet he tooke upon him our nature to discharge all , that he might marrie us , and take us to himselfe , so we are his by Marriage . Then againe we are his by Consent , we have passed our selves over u●to him , he hath given himselfe to us , and we have given our selves to him back againe . To co●e to some Use of it , if we be Christs as Christ is ours , First it is a point of wondrous comfort , God will not suffer his owne to want , he is worse then an Insidell that will suffer his Family to perish ; when we are once of Christs Family , and not onely of his F●mily , but of his body , his Spouse . Can we thinke he will suffer us to want that which is needfull ? Then againe , as it comforts us against want , so it likewise senceth us against all the accusations of Satan , I am Christs , I am Christs , if hee have any thing to say , loe we may bid him goe to Christ , if the Creditor comes to the wife , she is not liable to pay her owne debts , but saith , goe to my husband ; so in all temptations learne hence , to send Satan whither he should be sent , when we cannot answer him , send him to Christ. And for the time to come , what a ground of comfort is this , that we are Christs as well as he is ours ; what a plea doth this put into our mouthes for all things that are beneficiall to us , Lord I am thine , save me ( saith the Psalmist ) why ? save me , beca●se I am thine , I am thine , Lord teach me and direct me . The husband is to direct the Spouse , the head should direct all the senses : All the treasures of wisedome are in Christ , as all the senses are in the head for the good of the body , all fullnesse dwells in him , therefore pleade with him , I want wisedome , teach me and instruct me how to behave my selfe in troubles , in dangers , in feares ; if it be an argument strong enough amongst men ( weake men ) J am thine , I am thy child , J am thy Spouse , &c. Shall we attribute more pitty and mercie to our selves then to the God of mercy and comfort , who planted these affections in the creature ? Shall hee make men tender and carefull over others , and shall not he himselfe be carefull of his owne flock ? doe wee thinke that hee will neglect his Jewels , his Spouse , his Diadem and Crowne ? he will not . But you will urge expe●ience , we see how the Church is used even as a forlorne widdow , as if she had no husband in the world , as an Orphan that had no Father ; therefore how doth this stand good . The answer is , all that the Church or any particular Christian suffers in this world , it is but that there may be a conformity betweene the Spouse and the Husband . The Head wore a Crowne of thornes , and went to heaven and happinesse through a great deale of misery and abasement in the world , the lowest that ever was : And it is not meet that the Church should go to heaven another way . Then againe , all this is but to fashion the Spouse to be like to Christ , but to bring the Church and Christ neerer together , that is all the hurt they doe , to drive the Church neerer to Christ then before , Christ is as neere to his Church as ever in the greatest afflictions by his Spirit , Christ cries out on the Crosse , My God , my God , why hast thou forsaken me ; it is a strange voice , that God should be his God , and yet notwithstanding seeme to forsake him . But God was never more his God then at that present ; indeed he was not his God in regard of some feelings that he had enjoyed in former times , he seemed to bee forsaken in regard of some sence , as Christ seemes to forsake the Church in regard of some sence and feeling , but yet his God still . So the Church may say , I am thine still , though she seeme to be forsaken in regard of some feelings , yet she is not deserted in regard of Gods care for support of the inward man and fashioning to Christ. The Church hath never sweeter communion with Christ , then under the greatest crosses , and therfore they many times have proved the ground of the greatest comforts , for Christ leades the Church into the wildernesse , and then speakes to her heart , H●sea 2. 14. Christ speakes to the heart of his Spouse in the wildernesse , that is , in a place of no comfort , there are no Orchards or pleasures , but all discomforts , there a man must have it from heaven , if he have any good in the wildernesse . In that wildernesse that is in a desolate disconsolate estate ; Christ speakes to the heart of his children , there is in the wildernesse oftentimes a sweet intercourse of love incomparably beyond the time of prosperity . Againe , to stay your hearts , know this will not be long , as we see here the Church seemed to be forsaken and neglected , fell into the hands of cruell Watchmen , and was faine to goe through this and that meanes , but it was not long ere she met with him whom she sought after . It may be midnight at this time , but the night continues not long , it will be morning ere long . Therefore the Church may well say , Rejoyce not against me O mine enemy , as it is Micah 7. For though I be fallen I shall rise againe , though I sit in darknesse , the Lord will bee a light unto me . It shall not be alway ill with the Church , those that survive us shall see other manner of daies then we see yet ( whatsoever we shall our selves ) Hence we have also an Use of triall ; Whosoever are Christs , they have hearts to give themselves to him , as hee gives himselfe , not his goods or his honours , but himselfe for his Church . So the Church gives her selfe to Christ , my delight is in him , he hath my selfe , my heart , my love and affection , my joy and delight , and all with my selfe , if I have any honour , he shall have it , I will use it for his glory , my riches I will give them to him and his Church and Ministery and Children , ( as occasion shall serve ) . I am his , therfore all that I have is his if he aske it at my hands . It is said of the Macedonians , they gave themselves to Christ , and then their riches and goods , it is an easie matter to give our riches to Christ when wee have given our selves rst . A Christian as soone as ever he becomes a Christian , and ever after to death and in death too , he gives up himselfe to Christ ? they that stand with Christ , and will give this or that particular , will part onely with idle things that they may spare , are they Christs , No , a Christian gives himselfe , and all his to Christ : so we see here what we should doe if Christ be ours , let us give up our selves to him , as it is Rom. 12. the issue of all that learned profound discourse in the former part of the Epistle that Christ justifieth us by his righteousnesse and merit , and sanctifies us by his Spirit , and hath predestinated and elected us and refused others , is this , I beseech you , Give up your bodies and soules , and all as a living Sacrifice , holy and accept ableunto God. In briefe these words imply renunciation and resignation , I am his , that is I have given up my selfe to him , therefore I renounce all others that ●●and not with his love and liking . I am not onely his by way of service , which I owe him above all that call for it , but J am his by way of resignation , if he will have me dye , I will dye , if he will have me live heere , I will , I have not my selfe to dispose of any longer , I have altogether alienated my selfe . from my selfe , I am his , to serve him , his to be disposed off by him , I have renounced all other . Therefore here we have another answer to Satan , if he come to us and solicite us to sinne , let the Christians heart make this answer , I am not mine owne , what hath Satan and his instruments to doe with me ? is my body his to defile , is my tongue his to sweare at his pleasure , shall I make the temple of God the member of an harlot ? ( as the Apostle reasons ) shall I defile my vessell with sinne ? What saith converted Ep●r●●m , Hosea 14. 8. What have I any more to doe with Id●ls , for I have seene and observed him . We ought to have such resolutions ready in our hearts : indeed when a Christian is resolute , the world counts such to be lost , hee is gone , we have lost him , say your dissolute prosane persons It is true they have lost him indeed , for he is not his owne , much lesse theirs any longer , but he is found to God and himselfe , and the Church , thus we se● what springs from this , that Christ is ours , and that we are Christs backe againe . Let us carry this with us even to death , and if times should come that God should honour us by serving himselfe of us in our lives , if Christ will have us spend our blood , consider this I am not mine owne in life nor death , and it is my happinesse that I am not my owne , for if J were mine owne what should I doe with my selfe , I should loose my selfe as Adam did . It is therefore my happinesse that I am not mine owne , that J am not the worlds , that I am not the Divells , that none else hath to doe with me , to claime any interest in me , but I am Christs , if I doe any thing for others , it is for Christs sake . Remember this for the time to come , if there be any thing that wee will not p●rt with for Christs sake , it will be our bane , we shall loose Christ and it too . If we will not say with a perfect Spirit , I am his , my life , my credit , my person is his , any thing his , looke what we will not give for him , at length we shall loose and part with it and him too . The end of the nineteenth Sermon . THE TWENTIETH SERMON . CANT . VI. II. I am my Beloveds and my Beloved is mine , hefeedeth among the Eillies . THE Church you see here , though she stood out a while against all Christs invitation and knocking , yet at length shee is brought to yeeld herselfe up wholy unto Christ , and to renounce her selfe , which course God takes with most , yea in a manner with all his people are they goe out of this world to lay all high thing● low , beate downe every high thought and imagination , which exalteth it selfe against him , that they may give themselves and all they have to Christ , if he call for it , for he that doth not so is not worthy of Christ , if we doe not this at least in preparation of minde , let us not owne the name of Christians , least we owne that which shall further increase and aggrava●● our condemnation , prosessing religion one way , & yet alienating our minds to our lusts and pleasures of the world another way , to have peculiar love ●its of our owne distinct from Christ , how stands this , with , I am my Beloveds and my Beloved is mine , how stands it with the self resignation that was spoken off before . Now this followes upon apprehension of Christ being ours , I am my Beloveds , because my 〈◊〉 is 〈◊〉 first , there are foure reasons why Christ must be given to us , before wee can give our selves to him by this selfe resignation . 1. Because he is the chiefe spring of all good affections , which he must plant in us , loving us , ere we can love him , 1. Ioh. 4. 10 , 19. 2. Because love descends , though it be of a fiery nature , yet in this it is contrary , for love descends , whereas fire ascends , the superiour first loves the inferiour , Christ must descend in his love to us , ere we can ascend to him in our affections . 3. Because our nature is such that wee cannot love but where we know 〈◊〉 selves to be loved 〈◊〉 , therefore God is indulgent to us herein , and that we may love him he manifests his love first to us . 4. Because naturally 〈◊〉 selves being c●nscious of guilt are full of fears from thence : so that if the soule be not perswaded first of Christs love , it 〈◊〉 away form him , as Adam did from God , and as Peter from Christ : depart from me for I am but a sinnefull man So the soule of every man would say if first it were not perswaded of Gods love in Christ , who amongst us shall dwell with the everlasting burning , therefore to prevent that disposition of soule , which would rise our of the sence of guilt and unworthinesse , God first speakes to us in Christ ; at length saying unto our soules , I am thy ●alvation , Whereupon the soule first finding his love , loves him backe againe of whom it ●inds if selfe so much beloved , so that our love is but a reflection of his , I am my Beloveds , because my Beloved is mine . It is with the Spirit of God , as with the spirits in the soule and body of a man , there is a marriage betwixt the body and soule , the spirits joyne both together , being of a middle nature , for they have somewhat spirituall neare the soule , and somewhat bodily neare the body , therefore they come betweene the body and the soule , and are the instruments th●reof , whereby it workes . So it is with the Spir●t of God , the same Spirit that tells the soule that Christ is ours , the same Spirit makes up the match on our part , and gives us up to Christ againe . Let this then bee the tryall , that wee are Christs by the spirituall Eccoe that our soules makes to that report which Christ makes to our soules , whether in promises or in instructions . See hence likewise , the nature of Faith : for these are the words of Faith , as well as of love , Faith hath two branches , it doth give as well as take . Faith receives Christ , and sayes , Christ is mine , and the same Faith saith , I am Christs againe . Indeed our soules are empty , so that the maine worke of Faith is to be an empty hand , Mendica manus , ( as Luther calls it ) a beggers hand to receive , but when it hath received , it gives backe againe , both our selves and all that we can doe . as 2. Cor. 8. 5. the Churches of Macedonia gave themselves , and then they gave their goods . Where Faith is , there will be a giving of our selves and our goods , and ( by a proportion ) our strength , wits and all backe againe . This discovers a great deale of empty false Faith in the world , for undoubtedly if it were true Faith , there would be a yeelding backe againe . And againe , these words discover the mutuall coherence of Iustification and Sanctification , and the dependance one upon another , I am my Beloveds and my Beloved is mine , Christ is mine , his righteousnesse is mine for my iustification , I am clothed with Christ , as it is , Rev● . 12. The Spouse there is cloathed with the Sunne , with the beames of Christ : but is that all ? No , I am my Beloveds , I am Christs , there is a returne of Faith in Sanctification , the same Spirit that witnesseth Christ is ours , it sanctifies and alters our disposition , that we can say , I am Christs . It serves to instruct us therefore in the necessary connexion of these two , Iustification and Sanctification , against the idle slander of Papists , that sinnefully traduce that Doctrine , as if we were Solifideans , as if we severed Iustification from Sanctification . No , we hold here that whensoever Christ is ours , there is a Spirit of Sanctification in us , to yeeld all to Christ , though this resignation bee not presently perfect . This likewise helps us ( by way of Direction ) to understand the Covenant of grace , and the Seales of the Covenant , what they inforce and comprise , not onely what God will doe to us , but the duty we are to doe to him againe , though we doe it in his strength . A Covenant holds not on one side , but on both , Christ is mine , and I am Christs againe , I will bee their God , but they must have grace to be my people , and then the Covenant is made up . The Covenant of grace is so called , because God is so gracious as to inable us to performe our owne part And so in the Seales of the Covenant , in Baptisme , God doth not onely binde himselfe to doe thus and thus to us , but binds us also to doe backe againe to him . So in the Communion we promise to leade a new life , renewing our Covenant , and therefore we must not thinke that all is well , when wee have received our maker , though wee continue in a scandalous , fruitlesse course of life . No there is a promise in the Sacrament , the Seale of the Covenant of grace , to yeeld up our selves to God , to returne to Christ againe with our duty , then wee come as we should doe , when we come thus disposed . This for direction , My Beloved is mine and I am my Beloveds . To proceed to make an Use of Comfort to poore doubting Christians , I am my Beloveds , is the voice of the whole Church , that all ranks of Christians ( if they be true ) may without presumption take up . I have not so much Faith , so much love , so much grace , so much patience , as another ( saith a poore Christian ) therefore I am none of Christs ▪ but wee must know that Christ hath in his Church of all rancks , and they are all his Spouse , one as well as another , there is no exception , there is a little spirit of emulation , and a spice of envy in Christians that are weaker , if they have not all that great measure of grace which they see in others , they feare they have none at all , as if there were no Babes in Christs schoole , as well as men , and growne persons . Then againe , we see here the nature of Faith in the whole Church , it is the same that is in every particular , aud the same in every particular , as it is in the whole Church . The whole Church saith , I am my Beloveds and my Beloved is mine , I appropriate him , there is a spirit of appropriation in the whole , and there is so in each particular . Every Christian may say with Paul , I live by Faith in the Sonne of God , that hath loved me and gave himselfe for me , and with Thomas , my God and my Lord. The ground hereof is , because they are all one in Christ , and there is one and the same Spirit in the whole Church and every particular Christian , as in pipes , though of different sounds , yet there is the same breath in them . So Christians may have different sounds from the greater or lesser strength of grace that is in the one and in the other , but all comes from the same breath , the same Spirit . The Spirit in the Bride saith come , the whole Church saith it and every particular Christian must say it ; because as the body is acted by one Spirit and makes but one naturall body , though consisting of many parts weaker and stronger . So should there be a harmony in this mysticall body acted by that one Spirit of Christ , who so regards all , as if there were but one , and regards every one so , as he doth not forget the whole , Sic omnibus attentus ut non detentus , &c. Christ so attends to all that hee is not deteined from any particular , and he so attends every particular that he is not restrained from all , there is the same love to all as to one , and to every one , as if there were no other , hee so loves each one that every Christian may say as well as the whole Church , Christ is mine and I am Christs . In those things that we call Homogeniall , there is the same nature in each quantity as in the whole , as there is the same nature in one drop of water as in the whole Ocean , all is water , and the same respect of a sparke , and of all the element of fire . So Christ beares the same respect to the Church as to every particular , and to every particular as to the Church . To come to make an Use of Direction , how to come to be able to say this , I am my Beloveds and my Beloved is mine ? For answer heereto take notice in the first place from the dependance , Christ must be first ours before wee can give our selves to him , therefore we must dwell in the consideration of Christs love , this must direct and leade our method in this thing . Would we have our hearts to love Christ , to trust in him , and to embrace him , why then thinke what is hee to us ? beginne there , nay and what we are ? Weake , and in our apprehension lost , then goe to consider his love , his constant love to his Church and children , whom he loves he loves to the end , we must warme our soules with the consideration of the love of God in him to us , and this will stirre up our Faith to him backe againe , For we are more safe in that hee is ours , then that we give our selves to him : we are more safe in his comprehenaing of us , then in our clasping and holding of him : as we say of the mother and the childe both hold , but the safety of the child is that the mother holds him ; If Christ once give himselfe to us , he will make good his owne part alway , our safety is more on his side then on ours . If ever wee have felt the love of Christ , we may comfort our selves with the constancy and perpetuity thereof , though perhaps we finde not our affections warmed to him at all times , nor alike , yet the strength of a Christians comfort lies in this , that first , Christ is mine , and then in the second place , that I am his . Now ( I say ) that we may be able to maintaine this blessed tradition of giving our selves to Christ , Let us dwell in the consideration of his love to us , and of the necessity that we have of him , how miserable we are without him , poore , beggerly , in bondage to the Divell , therefore wee must have him to recover us out of debt , and to enrich us . For Christs love carries him foorth not onely to pay all our debts for us , but to enrich us , and it is a protecting , preserving love , till he brings us to Heaven his owne place , where we shall ever be with him : The consideration of these things will warme our hearts , and for this purpose serves the Ministrie . We should therefore in the next place attend upon the Word , for this very end . Wherefore serves the Ministrie ? Among many others , this is one maine end , to lay open the unsearchable riches of Christ , therein you have something of Christ unfolded , of his Natures , Offices , and benefits we have by him , Redemption , and freedome , and a right to all things in him , the excellencies of another world , therefore attend upon the meanes of Salvation , that wee may know what riches wee have in him , this will keepe our affections close to Christ , so as to say , I am his . And labour wee also every day more and more to bring all our love to him , wee see in bu●ning glasses , where the beames of the Sunne meete in one , how forcible they are , because there is an union of the beames in a little point . Let it bee our labour that all the beames of our love may meete in Christ , that he may be as the Church saith , our Beloved , My Beloved is mine and I am my Beloveds ( saith shee ) as if the Church had no love out of Chri●t . And is it love lost ? No , but as Christ is the Churches Beloved , so the Church is Christs love againe , as we see in this booke oft , my Love , my Dove . As all streames meete in the great Ocean , so let all our loves meet in Christ. We may love other things , and we should doe so , but no otherwise then as they convey love to us from Christ , and may be meanes of drawing up our affections unto Christ. We may love our friends ( and we ought to doe so ) and other blessings of God , but how ? No otherwise then as tokens of his love to us : we love a thing that our friend sends to us , O but it is as it doth convey his affection to us . So must we love all things as they come from Gods love to us in Christ. And indeed whatsoever we have is a love token , even our very afflictions themselves , whom I love , I rebuke and chastise . Againe , that we may inflame our hearts with the love of Christ , as we are exhorted by Iude , Let us consider the vanity of all things that should entise us from Christ , and labour every day more and more to draw our affections from them , as we are exhorted , Psalm . 45. Hearken o daughter and consider , and incline thine eare , forget also thine owne people and thy Fathers house , so shall the King greatly desire thy beauty . So if we will have Christ to delight in us , that wee may say we are his , let us labour to sequester our affections more and more from all earthly things , that we may not have such hearts , as Saint I ames speaketh of , adulterous hearts . O ye Adulterers and Adulteresses know you not that the love of the world is emnity with God. Indeed there is reason for this exhortation , for all earthly things , they are all vaine and empty things , there is an emptinesse in whatsoever is in the world ( save Christ ) therefore we should not set our affections too much upon them ; A man cannot be wise in loving any thing but Christ , and what he loves for Christ. Therefore let us follow that counsell , to draw our selves from our former company , acquaintance , pleasures , delights , and vanities , wee cannot bestow our love and our affections better then upon Christ. It is a happinesse , that we have such affections , as joy , delight and love planted in us by God , and what a happinesse is it , that wee should have such an excellent object to fill those affections , yea to transcend and more then satisfie them . Therefore the Apostle wisheth that they might know all the demensions of Gods love in Christ , there is a height , breadth , length , and depth of the love of God. And let us thinke of the demensions , the height , breadth and depth of our misery out of Christ. The more excellent our natures are , the more miserable they are if not changed : for looke what degree of excellency wee have ( if it be not advanced in Christ ) we have so much misery being out of him ; therefore let us labour to see this , as to value our being in him , so to be able upon good grounds to say , I am my Beloveds and my Beloved is mine . Againe , let us labour to walke in the light of a sanctified knowledge to bee attained by the Gospell , for as it is , 1. Iohn 1. 3. the end of all our preaching is to assure Christ to the soule , that we may be able to say without deceiving our owne soules , I am my Beloveds and my Beloved is mine . All preaching ( I say ) is for this end , the terrour of the Law and the discovery of corruption is to drive us out of our selves to him , and then to provoke us to grow up into him more and more . Therefore saith Iohn , All our preaching is that wee may have fellowship with the Father and the Sonne , and they with us : And what doth he make an evidence of that fellowship , walking in the light , as he is light , or else wee are lyers ; hee is bold in plaine tearmes to give us the lye , to say wee are Christs , and have communion with the Father and the Sonne , when yet wee walke in darkenesse , in sinnes against conscience , in willfull ignorance , the darkenesse of an evill life , wee have no communion with Christ ; therefore if we will have communion with him , let us walke in the light , and labour to be lightsome in our understandings , to have a great deale of knowledge , and then to walke answerable to that light and revelation that we have . Those that live in sinnes against conscience , and are friends to the darkenesse of ignorance , of an evill life , Oh they never thinke of the fellowship with Christ and with God , these things are meere riddles to them , they have no hope of them , or if any , their hope is in vaine , they barre themselves of ever having comfortable communion with Christ here , much lesse shall they enjoy him hereafter in Heaven . Therefore labour every day more and more to grow rich in knowledge , to get light and to walke in that light : to which end pray with the holy Apostle , Ephes I. That you may have the Spirit of Revelation , that excellent Spirit of God to reveale the things of God , that wee may have the light discovered to us . What a world of comfort hath a Christian that hath light in him and walks in that light , above another man , whether he live or dye , the light brings him into fellowship with the Father of lights , he that hath this light knowes his condition and his way , and whither hee goeth , when he dyeth he knowes in what condition hee dyeth , and upon what grounds . The very light of nature is comfortable , much more that of grace , therefore labour to grow daily more and more in the knowl●dge and obedience of the light . All professors of the Gospell are either such as are not Christs , or such as are his , for such as are not yet , that you may be provoked to draw to fellowship with Christ , Do but consider you are as branches cut off , that will wither and dye , and be cast into the fire , unlesse you be grafted into the living stock , Christ , you are as naked persons in a storme not cloathed with any thing to stand against the storme of Gods wrath , let this force you to get into Christ. And next for incouragement consider , Christ offereth himselfe to all in the Gospell and that is the end of the Ministrie to bring Christ & our soules together , to make a spirituall marriage , to lay open his riches and to draw you to him , if you confesse your sinnes he will forgive them , and you shall have mercy , Herelieves those that are wearied and heavy laden , and bids those come to him that are thirsty , Christ came to seek , and to save that which was lost . Christ offers himselfe in mercy to the worst soule . Therefore if there be any that have lived in evill courses , in former times , consider that upon repentance all shall bee forgotten , and as a mist scattered away and cast into the bottome of the Sea. Christ offers himselfe to you , these are the times , this is the houre of grace , now the water is stirring for you to enter : doe but entertaine Christ , and desire that hee may bee yours to rule you and guide you , and all will be well for the time to come . Doe not object I am a loathsome creature full of rebellions . Christ doth not match with you , because you are good , but to make you good , Christ takes you not with any dowry , all that hee requires is to confesse your beggery and to come with emptinesse . He takes us not because we are cleane , but because he wil purge us , he takes us in our bloud when hee first takes us , Let none despaire either for want of worth or of strength , Christ seeth that for strength we are dead , and for worth , we are enemies , but hee gives us both spirituall strength and worth , takes us neare to himselfe and enricheth us . Let none therefore bee discouraged , it is our office , thus to lay open and offer the riches of Christ , if you will not come in , but love your sinnefull courses more then Christ , then you perish in your blood , and wee free our hands , and may free our soules from the guilt thereof , therefore as you love your owne soules , come in at length and stand out no longer . And for those that have in some measure given themselves up to Christ , and can say , He is mine and I am his , let them goe on with comfort , and never bee discouraged for the infirmities that hang about them . For one part of Christs Office is to purge his Church by his Spirit more and more , Ephes. 5. 27. not to cast her away for her infirmities , but to wash and cleanse it more and more till it bee a glorious Spouse like himselfe . For if the husband will by the bond of nature , beare with the infirmities of the wife ( as the weaker vessell ) doth not Christ binde himselfe by that which hee accounts us bound ? Is there more love and mercy , and pittie in us to those that we take neere us , then there is in Christ to us ? What a most blasphemous thought were this to conceive so ? Only let us take heed of being in league with sinne , for we cannot give our soules to Christ , and to sinnefull courses too ; Christ will allow of no bigamy or double marriage where hee hath any thing to doe , wee must have single hearts , resolving though I fall , yet I purpose to please Christ , and to goe on in a good conversation , and if our hearts tell us so , daily infirmities ought not to discourage us , wee have helpes enough for these . First , Christ bids us aske forgivenesse , and then we have the mercy of Christ to beare with weaker vessels , then his Advocation , he is now in heaven to pleade for us : if we were perfect , we needed not that office ; let none be discouraged therefore , but let us labour more and more that we may bee able to comprehend in some measure the love of Christ , so will all duties come off sweetly and easily , and then we shall be enabled to suffer all things , not onely willingly , but cheerefully , and rejoyce in them . Love is of the nature of fire , which as it severeth and consumeth all that is opposite , all drosse and dregs , and dissolves coldnesse , so it quickens and makes active and lively , it hath a kinde of constraining force , a sweet violence , ( as the Apostle saith ) the love of Christ constraineth , 2 Cor. 5. 24. Let a man that loves the Lord Jesus Christ in sincerity , be called to part with his life , he will yeeld it as a Sacrifice with comfort . Come what will , all is welcome when wee are inflamed with the love of Christ , and the more we suffer , the more we finde his love , for hee reserves the manifestation of his love most for times of suffering , and the more we finde the manifestation of his love , the more wee love him backe againe , and rejoyce in suffering for him , that we love so , whether they be duties of obedience , active or passive , doing or suffering , all comes off with abundance of cheerefullnesse and ease , where the love of Christ is , that the soule can say , I am my Beloveds , and my Beloved is mine : nothing in the world is able to make such a soule miserable . It followes . He feedeth among the Lillies . The Church here shewes where Christ feeds . But the question is , Whether it bee the feeding of the Church and People that is here meant , or whether he feeds himselfe . For answer , hee both feeds his Church among the Lillies , and delights himselfe to be there ; the one followes the other , especially it is meant of the Church , those that are his , he feeds them among the Lillies , How. Lillies are such kinde of flowers as require a great deale of nourishment , and grow best in valleys and fat ground , therefore when shee saith , he feedes among the Lillies , the meaning is , he feedes his Church and people in fat pasture ; as sheepe in such grounds as are sweet and fruitfull , such are his holy Word and the Communion of Saints , these are especially the pastures wherein hee feeds his Church . The holy truths of God are the foode of the soule , whereby it is cherished and nourished up to life everlasting . This whole Booke is a kinde of Pastorall ( to understand the word a little better ) a Song of a Beloved concerning a Beloved , therefore Christ in many places of this Booke , he takes upon him the terme and carriage ( as it were ) of a loving Shepheard , who labours to finde out for his sheepe the fattest , fruitfullest , best and sweetest pastures , that they may grow up as Calves of the Stall , as it is Malachy 4. 2. that they may grow and be well liking . You have ( to give light to this place ) a phrase somewhat likethis , where he followes the point more at large , Cant. 1. 7. the Church there praiesto Christ. Tell me O thou whom my soule loveth , where thou feedest , where thou makest thy flocks to rest at noone . Those that are comming up in the Church desire to know with whom they may joyne , and what truths they may embrace . Tell me where thou feedest and where thou makest thy flocke to rest at noone : that is in the greatest heate and storme of persecution , as at noone day the Sun is hottest : For why should I be as one that turnes aside by the flocks of thy companions ? that is , by those that are not true friends , that are false shepheards , why should I be drawne away by them ? I desire to feed where thou feedest among thy sheepe . Why should I be as one that turnes aside by the flocks of those that are Emulators to thee ? as Antechrist is to Christ : thus the Church puts forth to Christ , whereunto Christ replies , verse 8. If thou know not O thou fairest among women , goe thy way forth by the footsteps of the flocks , and feed thy kids beside the Shepheards tents : that is , if thou know not , goe thy way forth , get thee out of thy selfe , out of the world , out of thy former course , put thy selfe forward , stay not complaining , goe on , putthy selfe to endeavour , goe thy way forth , whither ? in the footsteps of the flocks , see the steps of Christians in the best times of the Church in former times , tread in the steps of those that lived in the best ages of the Church ; feed thy kids , thy Christians , besides the Shepheards tents , the best shepheards ; marke where the Apostles and Prophets fed their sheepe , there feed thou , and marke the footsteps of the flock that have lived in the best times , for of all times since the Apostles and Prophets , we must follow those Virgin best times . All Churches are so farre true Churches as they have Consanguinity with the Primitive , Apostolicall and Propheticall Churches . Therefore we are now to goe out by the footsteps of the flock . Marke the footsteps of former Christians , Abraham , Atoses , and David , and in Christs time , of Iohn , Peter , and the rest , blessed Saints , walke as they walked , goe their way , and feed your selves by the shepheards tents : marke the shepheards where they have their tents . So these words have reference to the Propheticall , especially to the Evangelicall times , whereunto we must conforme ourselves , for the latter times are Apostate times , after a certaine season the Church kept not her purity , which the Scriptures foretold directly , that we should not take scandall at it , the Church did fall to a kind of admiration of Antichrist , and embraced doctrines of divels ; therefore now we must not follow these companies that lead into by paths , contrary to the Apostolicall wayes , but see wherein our Church agrees with the Apostolicall Churches and truth , and embrace no truth for the food of our soules , but that wee finde in the Gospell . For Antichrist feedes his flockes with winde , and with poyson , and with empty things . For what hath beene the food in Popery ? sweet and goodly titles , as if they poore soules had the best Pastors in the world , when as they administer to them nothing but that which will be the bane of their soules , full of poison and fraud . This is spoken to unfold that place which gives light to this , spoken off the pastorall care of Christ , he feedes his flocke among the Lillies , plentifully and sweetly . From hence may bee briefly observed , first , That Christ feedes as well as breeds . And we have need of feeding as well as breeding : where dost thou feed ? that is , build up thy children , and goe on with the worke begun in them . We have need to be fed after wee are bred , and Christ ( answerable to our exigence and necessity ) he feeds as well as breeds , and that Word which is the ●eede to beget us , is that which feeds too . What is the seed of the new Birth , the Word of God , the holy Promises they are the seed , the Spirit mingling with them , whereby a Christian is borne , and being borne is cherished and bred , therefore , As new borne babes , saith the Apostle , 1. Pet. 2. 1. desire the sincere milke of the Word , that you may grow thereby . So that the same thing is both the seede of a Christian , and that which breeds him , the blessed truth and promises of God. If you aske , why wee must grow up and bee fed still ? Doe but aske your owne soules , whether there be not a perpetual renewing of corruption , which still breakes out into new guilt every day . Therefore we have need to feed every day anew upon the promises , upon old promises with new affections , somewhat breakes out ever and anon which abaseth the soule of a Christian , that makes him goe with a sharp appetite to the blessed truthes that feede his soule . And then againe , we need a great deale of strength , which is mainetained by feeding , besides the guilt of the soule , there needs strength for duety , which must be fetched from the blessed Word of God , and the comforts thence , whereby we are able to withstand and resist , to stand and doe all that we do . And then we are set upon by variety of temptations within and without , which require variety of wisedome and strength , all which must begotten by feeding , and therefore you see a Christian for his subsistance and being , hath need of a feeding , cherishing , and maintaining still by the sweet and blessed directions and promises out of the Word of God. Therefore you may see what kinde of Atheisticall creatures those are , and how much they are to be regarded that turne off all with a compendium in Religion , tush if we know that we must love God above all , and our neighbour as our seves , and that Christ dyed for all : we know enough , more then we can practise , they thinke these Compendiums will serve the turne , as if there were not a necessity of growing still further and further in distinct knowledge . Alas the soule needs to be fed continually , it will stagger els and be unsufficient to stand against temptation or to performe duties . A second generall point out of the text is this , That as Christ feedeth still his flocke and people , so hee feedes them fully , plentifully , and sweetly among the Lillies . There are saving truthes enough , there is an all-sufficiency in the Booke of God , what need we goe out to mans inventions , seeing there is a fullnesse and all-sufficiency of truth there . Whatsoever is not in that is winde , or poison , in the Word is a full kind of feeding . In former times when they had not the Scriptures , and the comforts of them to feed on , what did the poore soules then ? and what doe those remaining in Popery feed on ? Upon stones ( as it were . ) There was a dreame of an holy man in those times ( divers hundred yeares agone ) that he saw one having a deale of manchet to feed on , and yet all the while poore wretch he fed on stones . What folly and misery 〈◊〉 this , when there are delicate things to fe●d on , to gnaw upon stones ? and what is all the schoole learning almost , ( except one or two that had better spirits then the rest ) but a knawing upon stones , barren distinctions , empty things , that had no substance in them ? they had the Scriptures ( though they were locked up in Latine , an unknowne tongue ) they had the sweete pastures of Christ to feede in , and yet all this while they fed ( as it were ) on stones . This should shew us ( likewise ) our owne blessednesse that live in these times wherein the streames of the Gospell runne aboundantly , sweetly and pleasantly . There is a fullnesse among us ( even in the spirits of the worst sort ) there is a fulnesse almost to loathing of that heavenly Mannah : but those soules who ever were acquainted with the necessity of it rather finde a want then a fullnesse , and still desire to grow up to a further desire , that as they have plentifull meanes , so they may have plentifull affections after , and strength by those meanes : let us know our owne happinesse in these times . Is it not a comfort to know where to feed and to have pastures to goe to , without suspition of poyson ? that we may feed our selves with comforts fully without feare of bane , or noysome mingling of Coloquintida in the pot , which would disrelish all the rest ? To know that there are truths that we may feede on safely . This the Church in the former place , Cant. 1. 6 , 7. accounted a great priviledge , Oh shew mee where thou f●●dest at noone , In the greatest heat of persecution , that I may feed among them ; so then it is a great priviledge to know where to feed , and so to be esteemed , that thereby we may be stirred up to be thankfull for our owne good , and to improove these priviledges to our soules comfort . But the second branch that must be touched a little , is , That there is fulnesse no where but in Gods house , and that there and there onely is that which satisfieth the soule with ●atnesse and sweetnesse . Nay not onely the Promises but the very rebukes of Scripture are sweet , the rebukes of a friend , they feed the soule , for we have many corruptions which hinder our Communion with God , so that a Christian delights to have his corruptions rebuked ; for he knowes if he leave them , he shall grow into further communion with Christ , wherein stands his happinesse in this world , and the fulnesse of his happinesse in the world to come . If this be so , let us know then , that when we come to Religion we loose not the sweetnesse of our lives , but onely translate them to a farre more excellent and better condition , perhaps we feede before upon vaine Authors , upon ( as it were ) gravell , vaine company , but now we have our delight ( and perhaps finde 〈◊〉 pleasure ) in better things , instead of that which fed our idle fansie ( vaine trea●●●es and the like ) now we have holy truths to delight our soules , Beleeve it , a Christia● never knowes what comfort is to purpose till 〈◊〉 be downe right and sincere in Religion . Therefore Austine saith of himselfe , Lord I have wanted thy sweetnesse over long , I see all my former life ( that I thought had such sweetnesse in it ) was nothing at all but huskes , empty things ; now I know where sweetnesse is , it is in the Word and Truth . Therefore let us not misconceive of Religion , as of a mopish and dull thing , wherein we must loose all comfort , if we give our selves over to the study therof ; must we so ? must we loose our comfort ? Nay , we have no comfort till we be religious indeed ; Christ feeds not his among Thornes and Briers and stinking weeds , but among Lillies ; dost thou thinke he feeds thee among unsavoury , harsh , fretting , galling things ? No , he feeds among Lillies . Therefore when thou comm●st to Religion , thinke that thou commest to comfort , to refresh thy soule , let us make use of this for our soules comfort to make us in love more with the waies of Christ. Now to seale this further , see what the Scripture saith in some paralell places , Psal. 23. The Lord is my Shepheard , and what is the use that David presently makes hereof ? Why , I shall want nothing , hee will feed me plentifully and ●boundantly , the whole Psalme is nothing but a commenting upon that word , the Lord is my Shepheard , how doth he performe the duty of a shepheard , He makes me to lye downe in greene pastures and leads me by the stil waters , it is not only meant of the body , but of the soule chiefly , he restoreth my soule , that is , when my soule languisheth and is ready to faint , he restores it , and gives me as it were a new soule , he refresheth it . We see say recreation is the creating of a thing a new , so he restores my soule , he gives me my soule a new with fresh comforts : Thus the blessed Shepheard doth , and how ? Because , he feedes among the Lillies , the promises of the Gospell ; then hee doth not onely doe good to the body and soule , but hee guides all our waies , all our goings out , Hee leads us in the paths of Righteousnesse , and why , because I deserve so much at his hands ? No ; for his owne name sake , because hee hath a love to me , because he hath purchased me with his blood , and given his life for his sheepe , hath bought me so deare , though there bee no worth in me . He goes on , though I walke through all temptations and troubles , which are as the valley of the shadow of death , that is ( where there is nothing but disconsolation and misery ) yet I will feare none ill , thou with thy rod and staffe dost comfort me . If I , as a wandring sheep , venture to goe out of the way , thou out of thy care being a sweete and loving Shepheard wilt pull me in with thy hooke and staffe againe , he hath not care onely to feed us , but to 〈◊〉 verne us also . What a sweet Shepheard and Saviour have we in covenant that 〈◊〉 thus with us , and so he proceeds , thou 〈◊〉 prepare my table in the presence of mine 〈◊〉 , and for the time to come hee promi●●eth himselfe as much that God as he hath beene a Shepheard ( for the presen● ) to provide all things necessary for body & soule and guidance , so surely the goodnesse of the Lord shall follow me all the daies of my life , for he is a perpetual Shepheard , he will not leave us till he hath brought us to Heaven . Thus we see in this place the sweete care of Christ. The like place you have , Isa. 40. 11. Hee shall feed his flocke like a Shepheard , he shall gather the Lambs with his armes and carry them in his bosome , and shall gently leade those that are with young : So he leads them into the pastures and feeds them plentifully and sweetly , not onely with sweet things , but with a tender care , which is sweeter . As a Shepheard he takes into his bosome the poore lambs that cannot walke themselves , and the sheepe that are heavy with young , he cares for them , he gently leads them that are poore , weak . Christians that struggle and conflict with many temptations and corruptions , Christ hath a tender care of them , he carries them ( as it were ) in his bosome and in his armes , and leads them gently : for indeed all Christs sheep are weake , every one hath somewhat to complaine off , ●●●refore he hath a tender care , he feeds them tenderly and sweetly , or else they might perish . An othe● place ( notable for this purpose ) see Ezek. 34. ●● . wherein you have the same metaphor from ● loving Shepheard , and it is but a comment upon the text , therefore being paralell places they may helpe our memories : I will feed them in good pastures upon the high mountaines of Israel , there shall their fold be , there shall they lye in a good fold and in a fat pasture , I will feed my flocke and cause them to lye downe , saith the Lord God , I will seeke that which is lost , and bring backe that which was driven away , I will bind up that which was broken , and strengthen that which is sicke , and destroy the fat and the strong and feed them with judgement . Those that are Christs true sheepe have somewhat to complaine of , either they are sicke , or broken , or driven away , somewhat is amisse or other , but Christs care preventeth all the necessities of his sheepe , he hath a fit salve for all their sores : And ( to apply this to the businesse in hand ) doth not Christ feede us among the Lillies , doth he not now feede us with his owne body and blood in the Sacrament ? would you have better food ? My body is meate indeed , and my blood is drinke indeed , that is , it is the onely meate ( with an Emphasis ) the onely meate and drinke that our soules could feed upon , God gave his Sonne to death to shed his blood for my sinnes . What would become of the hunger bitten , thirsty soule that is stung with ●●●tan and his temptations , were it not f●● the blood of Christ to quench our 〈◊〉 the body of Christ given by the Fath●●●o death for sinne , were it not that the soul●●ould think upon this , where were the 〈◊〉 of the soule ? All this is represented to us heere in the Sacrament , we feed on the body and blood of Christ spiritually , and are refreshed thereby , as verily as our bodies are refreshed with the bread and wine . For God doth not feede us with empty symbolls and representations , but with things themselves , that the soule which comes prepared by Faith , is partaker of Christ crucified , and is knit to him though now in Heaven ; there is as sure an union and communion betweene Christ and the Christian soule , as there is betweene the food and the body when it is once digested . Therefore let us come to this blessed , to this sweet food of our soules with hungry appetites , and thankfull hearts , that God hath given us the best comforts of his Word , and fed us with the sweet comforts of the Sacraments , as a Seale of the Word . Wee should even spend our lives much in thankfullnesse to God for this , that he will feede us so sweetly , that thinkes nothing is good enough for our food , but his owne selfe with his owne gracious Word and Truth . Thus wee should bee very thankfull unto God , and now at this time labour to get hungry appetites fit for this bles●●d food to receive it . 〈◊〉 shall we do that ? 〈◊〉 seriously of the former part of thy life , and 〈◊〉 weeke past . For Christ ( the food of the soul● 〈◊〉 wel with the sowre hearbs of Repentanc● ▪ Let us stirre up in our hearts Repentance for our sinnes , and sorrow in the consideration of our owne corrupt nature and life , and when we have felt our corruptions and have the sense of our want , then Christ will be sweet to us , the Paschall Lamb was to bee eaten with sowre hearbs , so Christ our Passeover must be eaten with Repentance . Then withall there must be purging , there are many things which clogge the stomacke ; come not with worldly , wicked , malicious affections which puffe up the soule , But lay aside ( as the Apostle wisheth ) all guile , malice , and superfluity , empty the soule of all sinne and prepossessing thoughts or affections . And then consider the necessity of spirituall strength that we have need to grow up more and more in Christianity to be feeding still , we have need of strong Faith and strong assurance that Christ is ours , and that we are his . Let us often frequent this ordinance , and come prepared as we should , and we shall finde Christ making good his owne ordinance in his owne best time : so as we shall bee able to say in truth of heart experimentally and feelingly with the Church ; My Beloved is mine and I am his he feedeth among the Lillies . FINIS . AN ALPHABETICALL Index of the Speciall points contained in this Booke . A Accusations : ACcusations of Satan how to answer them , page 458. Actions . Actions holy , rightly performed bring increase of strength and comfort , page 214. Actions of Christ all precious , page 389 , 390. Affections . Our Affections ought not to cleave to base things , page 51. Affections are like their objects , page 51. Affections of Christians are in Christs Government , page 266. Affection where it is in truth , it will discover it selfe by outward expressions , page 271. True Affections are serious in the things of God , page 307. Affections Christ the best object for them to be spent on , page 399 , 400. 〈◊〉 . 〈◊〉 a signe of Christs love , page 16. 〈◊〉 are a meanes to ●●ke us prize Christ , therefore therefore we are not to murmur at them , page 367 , 368. Christ never more neere his Church then when it is in Afflictions , page 460. Sweetest communion with Christ is under the greatest Afflictions , page 460. Alphonsus . A story of King Alphonsus , pag. 398. Appo●tite . Appetite how to bee procured to Christ and spirituall things , p. 74 , 75. Acknowledge . We should as well Acknowledge that which is good in us as that which is evill , p. 107 , 108. Apostatize . Why so many Apostatize under 〈…〉 page 133 , 134. B ▪ Beauty , See Fairen 〈◊〉 Beauty wherein it 〈◊〉 page 345 , 346. Beauty of Christ is especially spirituall , page 346. Christ is a most beautifull person , page 346. Beloved . How we come to be Christs Beloved , page 457 , 4●8 . Beleeving . Beleeving in Christ more glorifies God , then if wee were as pure as Adam , page 204 , 205. C Calling . Doing things in our generall or particular Calling with respect to God and not to man will arme us against all discouragements , page 235. Christ. Christs presence is more and more desired where there is true grace , page 22. Christs presence why earnestly desired of the Church , page 22 , 23. How to know Christ is present with us , page 40. Christs presence is an Heaven to Christians , page 41. Having Christs presence we need feare nothing , page 42. Christ is our Brother , page 44. 170 , 171. We ought not to be ashamed of Christ and his cause , p. 44 , 45. The comfort of Christs being our Brother , page 45. Christ o●ely is the Churches Husband , page 49. Christ being our Husband our sinnes or unworthinesse should not discourage us , page 50. Christ how to know we are espoused to him , page 52. We must bee ruled by Christ , page 52. Christ is to be hallowed in all conditions , page 52 , 53. Direction for su●h who are not yet in Christ , page 53. Excellency of their condition who are one with Christ , page 34. Christ wheresoever he come● , he comes not empty , page 59. Communion with Christ to be endeavoured after , page 60. Christ and the Church mutually feast each other , page 67. Christ resembled to a feastin sundry respects , pag. 68 , &c. There is that in Christ which answereth to all our wants , page 69. In Christ we enjoy choice rarities , page 68. In Christ there is an overflowing of all that is good for our good , page , 70. How Christ is our friend and We his , page 80. Why Christ sometimes useth us hardly , page 80. Christ is a constant friend page 81. Christ still desires a further and further communion with his Church , page 136. Christ why hee withdrawes himselfe from us , page 137 , &c. Christ how to know he dwells in us , page 150 , &c. We should cherish good conceits of Christ , pag. 152. To labour to entertaine Christ , page 156. Benefits of entertaining Christ , page 157 , 158. Christ hath never enough of his Church till he hath it in heaven , page 165 , 166. Christs low-stooping for the good of our soules should quicken us to receive him , page 169. All love scattered in relations is united in Christ , page 170. Christs love to 〈…〉 is free , tender 〈…〉 175. Christ 〈◊〉 is incomparable , page 〈◊〉 . 〈◊〉 wonderfull love set 〈◊〉 in his low abasement for●● page 186 , 187. Christ resembled to a Dove , page 188. Christs righteousnes how made ours , page 197 , 198. Christ lookes not upon us in our present imperfections , but as he meanes to perfect the worke of grace in us , page 201 , 202. Communion with Christ is not easily attained , page 29. Communion with Christ hindred by false reasonings and excuses , page 210. Christ doth sometimes leave his Church and particular members , page 245 , &c. The kinds of Christs leaving his Church , page 245. Ends why Christ leaves his Church , page 246 , &c. The cause of Christs withdrawing comfort from us rests in our selves , page 252 , &c. Christ never leaves his totally , page 254 , 255 , 260. &c. Christs grace is the cause of ours , page 255 , 256. Christ wonderfull in his goodnesse 〈◊〉 Saints , page 268. 〈…〉 God 's children sometimes faile 〈◊〉 for want of Christs presence page 274 , &c. Christs presence and ●●sence makes the summer and 〈◊〉 of a Christian soule , page 277. Wee should depend upon Christ when he seemes to be absent , page 283. We ought to be in love with Christs government , page 297. Christ is a most beautifull person , page 346. Christs beauty is spirituall ▪ pag. 346. Christ is the chiefest of all , pag. 348. All our fullnesse comes from Christ , page 348 , 349. Christ set ●oorth by all the excellencies of the creatures , page 349. Christ onely was King , Priest , and Prophet , page 358. Of Christs Kingly , Priestly and Propheticall offices , page 350 , 351. Christ set foorth in his graces of mercy and meekenesse , page 355. Christ hath the preheminence in all things , p. 356. Christs excellency is the Churches , p. 356 , 357. Christs supereminent excellencies ought to draw those to Christ who are not yet in him , p. 357. Two forcible reasons to draw us to Christ , page , 357 , 358. Our sinnes should not hinder our comming to Christ , p. 358. Christians justified in their choise of Christ , page 358 , 359. Folly of those who re●use Christ , and chuse base transitory things , page 359 , 360. The woefull estate of those that accept not of Christ , being off●red them , page 361 , 362. Wee must have respect to Christ in choice and love to other things , page 363. Christ , the meanes how to highly esteeme of him , page 363. &c. Exalting of Christ in our hearts is a strong preservative against sinne , despaire and all discouragement , page 364 , 365. Folly of delaying to seeke Christ till old-age , page 365. How Christs death is a sufficient satisfaction for the sins of the whole world , page 371 , 372. Christ hath many excellencies in him , page 374. It should be the care of Christians to stu●y the severall excellencies of Christ , page 375 , 376. Sights of Christ that God shewes to the soules of Christians , page 376. Sights of faith which the soul frames to it selfe of Christ , page 377. Christ , why compared to an head of gold , page 377 , 378. Christ hath cleare eyes able to discer●e all things , page 381 , 382. Christs doctrine is sweet and sound , page 388. All Christs actions are precious , page 389 , 390. Christs waies are all constant and firme , page 390. Christ every way considered is altogether lovely , page 396 , &c. Christ most lovely in his abasements for us , page 397. Christs righteousnesse ought perfectly to be trusted too p. 398 399. Christ is the best object for our best affections to be plac'd on , page 399 , 400 , 476. Christ how to know wee love him , page 401 &c. A desire of the appearance of Christ is a signe of our flaming love to him , pag. 404 , 405. How to attain● to an high esteeme of Christ , page 407 ▪ &c. Ends of the Churches setting foorth Christs excellencies , page 413 , &c. Christs excellencies medi●ated on will justifie 〈…〉 exercises of R●●igion , page 416 , &c. Christians have more cause to boast of their portion in Christ th● worldlings of the world , p ●● . Christ will not belong absent from his Church , page 438 , 439. Wee must bee first united to Christs person before we can receive comfort and communion of his graces , p. 443 , 444. Christ and Christians have a mutuall propriety in each other , p. 446 , There is a mutuall love , familiarity and likenesse betweene Christ and Christians , page 446 , 447. Christ and Christians have a mutuall care of each others good p 448 449. There is a mutuall complacency betweene Christ and the Church , p. 449. They that are Christs will bee resolute in owning his cause , p. 450. That in order of nature Christ is ours first though not in order of knowing , p. 453. How Christ comes to be ours , p. 454. Christ being ours we have all things , p 455. Christ being ours it should make us 〈◊〉 with our condition whatsoever it bee , p. 455. Christs excellencies to be studied , p. 456. How we come to be C●●sts beloved , p. 457 , &c. Our giving up our selves to Christ is an evidence that Christ is ours , p. 461. Reasons why Christ must bee first given to us before we can give our selves over to him , p. 466 , 467. Christ hath the same care of every particular Christian as of the whole Church , p. 471 , 472. How to be enabled to love and embrace Christ. p. 472 , &c. Love to Christ how it may stand with love to other things , p. 474. Christ feedes his Church among fat pastures , p. 482 , &c. Christ feeds as well as breeds , his Church , p. 485. Christ feeds his Church plentifully and sweetly , p. 487. Motives to entise those who are not yet in Christ to come in p. 478. Church . Church in what respects compared to a Garden , p. 13. Church cared for and protected of God , p. 18. The Churches disposition is to please Christ her husband , page 25. The Church gives all to Christ p. 24. The Churchesll descent , p. 46. The Church is the Spouse of Christ , page 47. Churches Husband Christ only . page 49. The Church and every particular Christian is subject to variety of changes , page 82. The Church in this latter age in a sleepy condition , page 95. None in the Church but have beene allured at one time or other to come in , page 162 , 163. Church to be prayed for , page 164. Church Christs love and why , page 171 , &c , and 183 , 184. Out of the Church no saving love , page 174. Church resembled to a Dove in sundry particulars , page 189 , &c. Churches defence in her persecutions , page 194 , 195. Church of God hath alwaies a rest in God in the worst times , p. 195 ▪ 196. Church how said to be undefiled , page 196 , &c. Church to bee accounted a Church though defiled with corruptions , page 205 , 206. Church never totally left by Christ , page 254 , 255 , 260. &c. Church how wounded by the Watchmen , page 295. Church compared to Hierusalem in sundry respects , p , 305 , &c. The Church hath been alwaies persecuted by pretenders of Religion , page 301. Church how to know wee are members of it . page . 305. Church faire under disgraces of the world , page 338 , 339. Churches fairenesse whence it comes , page 339. Churches fairenes is within , p. 339. Church never more faire in Christs eye then when shee judgeth her selfe most de●ormed , p. 339. Church how to be judged of under seeming disgraces , page 340 Church nothing can dishearten it from commending Christ , page 373. Church why so exact in particularising her beloved ; page 374 , &c. Church hath no golden head but Christ , page 378. The ends why the Church sets forth the excellencyes of Christ , p. 413 , &c. The heavy doome of those who are nough● being in the Church , page 431. Church why Christ will not be long 〈◊〉 from it , page 438 , 439. Churches and particular Chri●●●ns sufferings , reasons of them page 459 , 460. Church , Christ never more neere it then when it is in afflictions , page 460. Church fed by Christ in fat pastures , pag. 482 , &c. Christians . Particular Christians in regard of the chiefest priviledges have the same regard as the whole Church , page 5. Christians should walk as men severed from the world , page 16. Christians should be fruitfull , p. 17. Christians not to wrong them , p 45 , 46. Christians weake not to be discouraged , p. 66. No Christian but hath somewhat to welcome Christ withal , page 68. Christians gratious are abased for defects and indisposition to good , page 86 , 87. A Chris●●●n may know his estate though hee bee mixed with flesh and Spirit , page 106 , 107. A Christian is , what his heart is , page 114. Christians how differenced from Hypocrits , p. 116. Christians who the best , page 120. Christians waking their excellency , p. 126. Christians know the voice of Christ even in a sleepie estate , p. 130. True Christians are discerned by their spirituall taste of the Word p. 130 , 131. A Christian at the lowest longs after Christ , p. 135. Christians love should be confined to Christ , p. 202 , 203. Christians are not to wrong themselves by false judging their owne estate , p. 106. Christians lives should be nothing but a communion with Christ , p. 209. Christians wanting comfort not to be censured , p. 250. Christians at the worst have some sparks of grace left in them p. 261 , 262. To be a sound Christian is no easie thing , p. 292. All Christians not a like deserted of God and afflicted page 292. Christians in the upbraidings of conscience should looke as well on the good in them as the ill , p , 341. Christians care should bee to studie the severall excellencies of Christ , page ●75 . Christians should ende●●our to bee suteable to Christ their head , p. 379. Christians compared to Cedar● , p. 39. Christians have more cause to boast of their portion in Christ then worldings of the world , p 420. Christians in what respects they are compared to Lillies , p. 432 , &c. Christians why they want outward things , p. 456. It is Christians happines that they are not their owne , p. 463 , 464. Weak as well as strong Christians the Spouse of Christ , page 470. Excellency of Christians walking in divine light above others , p. 478. Christians happinesse in these daies in regard of the plenty of meanes they injoy , p. 488. Censures . Ill Censures of the world , comfort against them , page 434. Company . Company with Saints is a meanes to preserve us in a waking temper , p. 122. Evill Company 〈◊〉 Christ to withdraw himselfe from Christians , p. 137. Comfort . Comfort if not found in one meanes is to be sought in another , p 304 Confession . Confession honoureth God , p. 84. Confession sh●mes S●tan , page 84. Confession prevents malicious imputations from the world , p. 85. Confession gives ease to the soule , p. 85. Confession is a meanes of present delivery out of trouble , page 85 , 86. Consci●nce . Conscience in a sleepy temper , how knowne to be awake , page 109 , 110. Afflicted in Conscienc● are not to judge of themselves by feeling 〈◊〉 by 〈◊〉 they are 〈◊〉 Christ , p. 204 , 20● . In the upbraidings of Conscience Christians should as well look● on the good in the 〈◊〉 as on the ill , page 341 , 342. Conceits . Men are apt to frame false conceits of God and Christ , pa. 218. Convert . How to be happy instruments to convert others , page 426 , 427. Corruption . Corruption where it is not thoroughly purged and a carefull watch kept over the soule , there after a recovery will follow a more dangerous distemper , p. 83. Correction . Seasonable correction is an evidence of Christs love , page 178. Patience of God to us should make us patiently endure his corrections , page 169. Covenant . Covenant of Grace compriseth not only what God will do to us but our duty ●lso wee owe to him , page 469 , 470. Creature . All Creatures are obedient to Christ , page 7. In every Creature there are some beames of excellency , page 372. D Desire The desire of Christs children after his presence makes Christ vouch●afe it them , page 38. The Church is carried from desire to desire after the presence of Christ , page 39. Death . Death of Christ how it is a sufficient satisfaction for the sinnes of the whole world , page 371 , 372. Desertion . Desertion outward and inward , page 245. Desertion to prepare for it , page 250 , 251. Desertion the causes of it are in our selves , page 251 , &c. Desertion ends of it page 246 , &c. and 452. Desertion signes of it , page 275 &c. What Christians are to doe in a state of Desertion , p. 288 , &c. Desertion benefits of it , page 290. After Desertion Christ useth to visit his Church with more abundant comfort , page 440. In Desertion to see distemper is no wonder , page 451. When usually Christ returnes to the sou●e after desertion , page 452 453. Disgraces . Disgraces of the times ought not to make us thinke the worse of others , page 298. Doctrin● . Doctrine of Christ is sweet and sound , page 388. Duties . Holy duties , incouragement to be frequent in them , page 57. Spirituall duties why shuffled off by men , page 216 , &c. E Earthly . Earthly things men prone to by nature , page 216. Eyes . Christ hath cleare eyes to see through all things , page 381 , 382. Christs allseeing eye should be a meanes to restraine us from sin , page 383. Endeavour . Endeavour the benefit of it , page 256 , 257. England . England how Christ hath used all kinds of knocking to it , page 155 , &c. Envy . No envy in Spirituall things , page 344. Estate . A Christian may know his estate , pa. 106 , 107. Excuse . No excuses will serve the turne at the day of judgement , but such as arise from an invincible necessity or 〈◊〉 impediment , page ●●● . Folly of those that fetch excuses from the things of this life to keepe them from the duties of Religion , page 229. Excellencies of Christ , See Christ. Excellencies of Christ why set forth by the Church , p. 413 , &c. F Fathers . Ancient Fathers in all things not to be relied on , p. 94 , 95. Faith. Faith kept waking is a meanes to preserve our soule in a waking temper , page , 117 , 118. Faith will carry a Christian through all discouragements , pa. 239. Faith as it receives Christ so it makes us give our selves to him againe , page 468. Falls . Falls of Christians not to be rejoyced in , page 180 , 181. Fairenesse See beauty . Church faire under disgraces , page 338. Fairnes of the Church from whence it comes , page 339. Fairenesse of the Church is inward and hidden , page 339. Church never more faire in Christ● eye then when she judgeth her selfe most deformed , page 339. Feasting . There is a mutuall feasting betwixt Christ and his Church , pag. 67 , &c. Feastings of Christ have beene more sumptuous in some ages then in others , page 77. Feeding . That we need fee●ing as well as breeding in Christianity , page 485. Why the soule needs continuall feeding , p. 486. Christ feeds his flock plentifully and ●wee●y , p. 487. Feare . The feare of God is a meanes to preserve the soule in a waking temper , page 120. Flesh. Excuses of the flesh to hinder communion with Christ answered , page 210 , &c. Flesh and blood are not to be consulted with , page 222 , &c. Fruitfull . Christians planted in Gods garden ought to be Fruitfull , p. 17. Friendship . Friendship , speciall things required in it , page 79. G Gifts . Gifts of others to be improoved by questions . page 342. Glory . Glory to come to be set before our eyes to helpe us to passe thorow all discouragements , p. 240 , 241. God. God , where once hee begins grace there he goes on to increase and finish it , p. 21. God accepts and delights in the graces of his children , page 55. Gods children never totally fall from grace , p. 111 , 112 , &c. Good. It is not enough that we are Good our selves , but our good must flow out to others , page 20. Christians ought to labour to doe Good to all , p. 21. Good that is in us should as well be acknowledged as evill , p. 106 , 107 , 341. Good that Christians retaine in a sleepy estate , page 108 , 109. Goodnesse . Goodnesse of God to man to be magnified , p. 110. Government . We ought to be in love with Christs Government , p. 297. Grace . Grace is not onely needfull to put life into us at first , but also to quicken and draw foorth that grace we have . p. 19. Grace which God begins in us he will perfect , p. 21. Grace truely wrought in us makes us still desire ● further presence of Christ , p. 22. God de●●ghts in the Graces of his children , p. 55. Graces of the Spirit are acceptable to Christ , page 60. Graces of others and our own ought to be rejoyced in , p. 61 , 61 , &c. Grace compared to Myrrh , Spice , Honey , Milke , page 67. Gods children never totally fall from Grace , p. 111 , &c. and 261 , 262. All Grace comes from Christ , p. 255 , 256. Graces of God are sweet , page 257. Grace to be judged by the value not quantity of it , p. 291. True Grace growes stronger by oppositions , page 303. A sure argument that wee are in the state of Grace , page 304. Our state in Grace may bee knowne by our relish to the Word , p. 392 , 393 , 394. Grace though small in the beginning yet is still growing , page 422. Error of Papists touching the efficacy of Grace in congruity , p. 423. H Heart . Heart gracious is p●ivie to its owne grace and sincerity when it is in a right temper , page 24. Hearts to approove them to Christ , page 57 , 58. Heart what meant by it page 105. A Christian is what his heart is , p. 114. Heart differenceth a sound Christian from an Hypocrite , p. 115. Heart of a Christian is the house and temple of God. p 150. Hearts , how to know whether Christ dwells in them , page 150 , 151. Heresies . Ancient Heresies revived in the Church , p. 95. Hearing . Our state in grace may bee knowne by our spirituall taste in Hearing Gods word , p. 130 , 131. Heavenly . Heavenly things how to bee brought to relish them , p. 221 , 222 , &c. Husband . Husband none of the Church but Christ , p. 49. Hypocrisie . Hypocrisie man naturally prone too , page 217. I Infirmities . Infirmities ought not to discourage us , page 270 , 480. Our Infirmities should make us to prise Christ , page 368. Imperfections . Imperfections hinder not the acceptance of performances if we be sensible and ashamed of them , page 25. Imputations . What we must doe when false imputations are laid upon us , page 301 , 302. Comfort against false imputations , page 382. Innocent . Innocent the third , the first that challenged the title of husband of the Church , page 49. Injuries . Injuries how farre we may be sensible of them , page 303. Inventions . Multiplication of humane Inventions in the Church made Auststin complaine that the condition of the Iewes was better then theirs , page 93. Iustification . There is a necessary connection betweene Iustification and Sanctification page 468 , 469. K Knowledge . Knowledge a meanes to keepe the soule in a waking temper , pa. 119 , 120. Knocking . How is Christ said to knocke at our hearts , p. 140 , &c. Why Christ knocks when he hath power to open to himselfe , page 147 , &c. Christs knocking is specially by the ministery of the Word , page 161. L Lawfull . In the use of Lawfull things we are especially to be watchfull over our selves , p. 124. Life . Life of a Christian should be a continuall communion with Christ , page 209. Love. All Loves scattered in relations are united in Christ , pag. 170. Church Christs Love and why , page 171 , &c. No saving Love out of the Church , page 174. Love of Christ to the Church is free , tender and invincible , p. 175. Love to Christ will set us a worke to glorifie God page 177. Love of Christ to us how knowne , p. 178 , &c. No Love comparable to Christs love p. 184. Love of Christians to be confined only to Christ , p. 202 , 203. Love to Christ will make a Christian passe through all discouragements , page 240. First Loves ravishment reason of it , p. 289 , 374. Love-sicke to Christ what it is p. 319. How to know we are sick of Love to Christ , page 311 , &c. Love is ever industrious to set out the praises of her Beloved , pag. 372. Love is wages to it selfe , page 414. Love why it descends , p. 444 , 445. Our Love to God how caused , p. 445. How to have our hearts warmed with Love to God , pa. 445. Love to other things how it may stand with our love to Christ , page 474. Love to Christ will enable us to suffer and facilitates duties to us , page 481. M Marriage . Resemblances betwixt the temporall and spirituall Marriage , page 48. Meanes . Christians are sensible of the Meanes of Salvation they enjoy p. 134. Outward Meanes without the inward worke of the Spirit will do no good , p 259 , 260 , 423 , 424. Outward Meanes must not be rested in , page 260. Vsually God workes with Meanes , p 424. Meekenesse . Meekenesse the definition and effects of it , p. 189 , 190. Ministers , See Watchmen . Mortification . Two especiall waies of M●rtification , p. 3. Ministery . The woefull estate of those that despise the voice of Christ in the Ministry , p. 161 , 162. Ministery of the Word setting forth Christs excellencies to be in love with it , p. 428. O Objections . All Objections a sinnefull soule can frame against it selfe answered , page 153. Omission . Sins of Omission bring griefe and shame , p. 264. Sinnes of Omission not to bee fleighted , p. 265. Old-age . Folly of delaying to seeke Christ till Old-age , p. 365. Ordinances . All Christs Ordinances are sweet and lovely , p. 384. Those who hate and hinder the Ordinances of Christ are his enemies , p. 385. P Patience . Patience of God to us should make us patiently endure his corrections , p. 169. Persecuted . The Church hath been alwaies Persecuted by pretenders of Religion , p. 301. Persecuted side not alwaies the best , p. 301. Popery . Popery crept into the Church by degrees and under glorious pretences , p. 93 , 94. Christ why so sleighted in Popery , page 366. Papists . Papists objection , how shal we know that the word of God is the word of God , answered , page 132. Papists error touching the efficacy of grace in congruity , p. 423. Prayer . Order of Gods hearing his Church in Prayer , page 31. How God prepares our hearts to Prayer , and then heares us , page 31 , 32. Our Prayers why heard of God , page 32 , &c. Christians when they have no friend to goe too , yet alwayes have a God to Pray too , p. 34. Prayer to be used of Christians , page 34. Spirit of Prayer lost is the greatest losse of all , page 35. Cases wherein one is unfit to Pray , page 35 , &c. How Christians crosse their owne Prayers , page 234 , 235. Prayers , how to know God heares them , page 37 , 287. Best of Gods children cannot sometimes Pray as they would , page 308 , 309. Prayers of others are to be desired , page 309. Presence . Christ vouchsafes his gracious presence to his children upon their desire of it , page 38. Presence of Christ , how to know we enjoy it , page 40. Presence of Christ is an Heaven on Earth to Christians , page 41. Having the presence of Christ wee need feare nothing , page 42. Want of the presence of Christ casts do who a true child of God page 277 , &c. All presence of Christ shund by a carnall man , page 277 , &c. Not to be discouraged though wee feele not the presence of Christ , pa. 282. Q Questions . Questions breed knowledge , pa. 341. Gifts of others to bee improoved by Questions , page 314 , 342. R Rejoyce . Christians are alwayes to Rejoyce , p. 72. Religion . Exercises of Religion discontinued causeth Christ to withdraw himselfe from a christian soule , pa. 137. Exercises of Religion how to attaine a spirituall relish of them so that we do not loath them and put them off with excuses , page 222 , &c. Folly of those which fetch excuses from things of this life to keep them from Religion , p. 229. Young men are to inure themselves to the exercises of Religion , p. 230 , 231 , Religion to be adorned for the bringing in of others , page 342 , 343. To justifie our own and others paines in the exercises of Religion we must oft thinke of the excellencies of Christ , p. 416 , &c. Resolution . Resolution is required in spirituall courses , page 224. Resolution , help● to attaine to it , page 224 , 225 , &c. Righteo●snesse . Righteousnesse of Christ how made ours , page 197 , 198. Righteousnesse of Christ perfectly to be trusted too , p , 398 , 399 , S Saints . Saints stability proved , p. 186. Satan . Satan accusations how to answer them , p. 458. Sanctification . Sanctification a strong motive to it , p. 35. Security , See Sleepe . Security brings sorrowes page 268. Seeke . How they that seek shall find , page 290. Sinne. Sinne should not discourage us Christ being made our Husband , page 50. Small Sinnes a griefe to gratious Christians , page 86. Sinnes of the Church make not Christ take the advantage altogether to leave his Church , p. 138. Sinne gri●ved for ought not to discourage us , page 176. Si●s of omission bring griefe and shame , page 264. Sinnes of omission not to bee sleighted , page 265. Our Sinnes should not hinder our comming to Christ , pa. 358. Our Sinnes rightly apprehended will make us highly valew Christ , p 401 , 402. How to answer Satans temptations to Sinne , p. 463. Sinners . Sinners weake not refused by Christ , p. 138 , 139. Sinners how they may be said to be holy and cleane , page 198 , 199. Sleepe . What meant by the Sleepe of the Church , page 88 Sleepe spirituall resembled to bodily , page 88 , &c. Sleepe spirituall resembled to bodily in the causes , page 90 , &c. Sleep spirituall resembled to bodily in the effects of it , p. 90 , &c. Sleepe spirituall resembled to bodily in the dangers of it , page 91 , 92. Best prone to Sleepe , page 94. Civill Sleepe of the state what it is , p. 95. Civill Sleepe a punishment of spirituall , p. 95. Sleepy state the signes of it , pa. 96 , &c. Sleepinesse motives against it , p. 99. Sleepy secure estate the danger of it , p. 99. Sleepinesse makes us loose our grace in a great measure and the sense and comfort of it altogether , p. 100. Sleepines brings crosses on us , p. 100 , 101. Sleepy temper odious to God , p. 101. In the Sleepy estate of Christians what good is retained by them , p. 108 , 109 , &c. Difference between the Sleep of a Christian and dead sleepe of carnall men , page 134 , 135. Spirit . Spirit of God in what respects compared to wind , p 9 , &c. In what respects we need the Spirits blowing upon us . p. 12 , 13. The Spirit is a meanes to preserve our soules in a waking temper , p. 118 , 119. Spirit of God to make us spirituall to bee prayed for , p. 237 , 238. Spirituall . In Spirituall things there is no envy , p. 344 , 430. Spouse . Spouse of Christ is the Church , p. 47. Spouse of Christ none by nature , page 49. How to know wee are the Spouse of Christ , p. 52. Direction for such who are not the Spouse of Christ , p. 53. Spouse of Christ her excellent condition , page 54. Necessity of having Christ for our Spouse , page 54. Weake as well as strong Christians the Spouse of Christ , p 470. Stability . Stability of Saints prooved , page 186. Soule . Soules immortality prooved , page 186. Soule a precious thing , p. 294. Sufferings . Sufferings of Christ in himself , page 167. Sufferings of Christ in his Ministers , page 167. Our Suffering for Christ is a testimony of o●r love to him , page 401 , 402. The reason of the Churches and particular Christians Sufferings , page 459 , 460. Suffer . Love to Christ will enable us to suffer with cheerefulnesse , p. 481. T Times . Times the worse they are the better we ought to be , p , 212. Truth . There is an antipathy in our nature to divine truths , p. 394. V Vaile . Vaile of the Church , what meant by it , page 296. How the Vaile of the Church is taken away by false Watchmen , page 296. Vnderstanding . Vnderstanding not to be defiled with error , page 51. 〈◊〉 How the Church is said to bee 〈◊〉 , page 196 , 〈◊〉 Vnworthinesse . Our Vnworthinesse ought not to hinder our comming to Christ , page 78. Voice . Voice of Christ is knowne of a Christian even in a sleepy estate , pag. 130. W Waking . Waking condition how to bee preserved in it , pag. 116 , &c. A Waking state is a blessed state , pag. 116. Waking Christian his excellency , pag. 125. Want. We ought to be sensible of our spirituall Wants , page 74. Christ will not suffer his to Want , pag. 434 , 458. Watchmen . Watchmen why used of God , pag. 293. Every man is a Watchm●n to himselfe , pag. 294. How the Church was wounded by Watchmen page 295. Watchmen of the Church why they become wounders of it , page 29● , 297. Waite . That we ought to waite Gods leisure , page 158 , 439. After all our seeking there must be waiting , page 442. Wayes . Waies of God ought to be justified of us by sound reasons , page 226 , 227. Waies of Christ are all constant and firme , pag. 390. Wicked . Wicked men how said to bee Cedars , page 391. Wicked men compared to thorns , p. 433. Wickednesse . Wickednesse never wanted pretexts , p. 219. World. Plodding upon the world takes away our desire of heavenly things , p. 74. Worldlings . Worldlings excuses to keepe them from Christ , answered , p. 213 , &c. Word . Papists objection , how to know that the Word is the Word of God , answered , p. 132. Why so many apostatize under the Word , p. 133 , 134. When Christs Word is entertained , Christ himselfe is entertained , p. 154 , 155. The woefull estate of those that obey not the Ministery of the VVord , p. 161 , 162. Our state in grace may be discerned by our relish to the Word , p. 392 , 393 , 394. VVord of God though for the present it be not eff●ctuall to us yet at one time or other it will , page 273 , 274. We ought to be in love with the Ministery of the VVord , because therein the excellencies of Christ are set foorth , page 428. FINIS . Notes, typically marginal, from the original text Notes for div A12167-e4990 Introduction . Levit. Eph 3. 19. Simile . Simile . Two especiall wayes of Mortification . Simile . An Observation for the whole Song . Quest. Answ. Observation from Christs commanding the winds . Vse . Mat. 8. 27. Observation from the contrary blasts of winds . 1 Cor. ● 21. Rom. 8. 28. Vse 1. Revel . Eccles. 11 , 4. In what Respects the Spirit of God is compared to wind . Non ager sed annus facit 〈◊〉 In what Respects we need the blowing of the Spirit . Exod. 17. 12. Vse . Quest. Answ. In what respects the Church is compared to a garden . Exod. 9. 26. Iohn 15. 22. Simile . Reason . Revel . 2. 1. Cant. 4. 12. Pro. 14. 10. Vse 1. Heb. 6. 8. Heb. 11. 6. Hos. 10. 1. Mat. ● . 10. Zach. 2. 5. Rev. 22. 1. Observ. Observ. Philem. 10. Observ. Observ. Rev. 1. 8. Vse . Observ. Rev. 22. 17 Reas. 1. Vse . Observ. Cant. 1. 4. Reason 1. Coloss. 1. 9 , 10 ▪ Psal. 19. 12. Rom. 8. 6. Observe . 2 Chron. Vse . Rev. 8. 3. Heb. 9. 13. The Order of God●is hearing his Church . Observ. How the heart is prepared to prayer . Rev. 1. 6. Why God heares our Prayers . Reason 1. Rev. 8. 3. Dan. 9. 23. Cant. 2. 14. Psal. 145. 18. M●t. 7. 7. Vse 1. Vse 2. Psal. 42. ult . Vse 3. The greatest losse of all . Cases wherein one is unfit to pray . A strong motive to sanctification . Pro. 13. Mat. 6. 12. Isa , 1. Isa. 66. Psal. 73. Quest. Answ. 1 How to know when God heares our prayers . Object . Answ. Observ. Exod. 3. 2. Exod. 25. 22. Exod. 13. 21. Psal. 65. 2. That the Church is carried from desire to desire . Matth. 28. Iohn 16. Quest. Answ. How to know that Christ is present in us . That where Christ is present , there Heaven is in some degrees . Da● . 3. Act , 15. 52 Act. 5. 41. That having Christs presence we need feare nothing . Notes for div A12167-e14080 SERM. II. Iohn 20. 17. Isa 7. 14. 2. Pet. 1. 4. Mark. 8. 38. Heb. 4. 15 , 16. Acts 9. 4 The Churches Royall discent . W●y the variety of Christs love to the Church , is so diversly expressed Observ. Act. 20. 28. How Christ must be taken of us . Revel . 1. 5 , 6. 2 Cor. 5. 21. The duty of Ministers . Isa. 11. 7 , 8. Iohn 3. 3. Vse . 1. Consolation . Vxori 〈◊〉 non intenditur . 1 Pet. 3. 7. Zach. 2. 8. Vse 3. Verit●s est spōs● intellectu● That our affections are like their objects . Quest. Answ. 1 How to know if we ●e espoused to Christ or not The right disposition of the Spouse of Christ Vix diligitur Iesus propter Iesum . Vse 4. Incouragement and direction for such as are not yet in Christ Heb. 2. 16. Christs acceptation . Observ. Psal. 133. Rom. 12. 1. 1 King. 18. 18. 1 Chron. 21. 2. Acts 2. 1. Vse 1. Vse 2. The discourse of a guilty conscience . Rom. 15. 29. Mat. 25. 29. Revel . 22. 12. Exhortation to have Communion with Christ. Revel . 2. 17. W●y Grace is set forth by Honey and Wine . Ge● . 2● . 22. Cant. 1. 2. That all are stirred up to rejoyce in the Graces of the Church . Observ. 1 Cor. 2 , 12. That we ought to rejoyce in the graces of others . Luke 15 , 10. ● Reason 1. Gal. 1. 24. Act 11. 18 Notes for div A12167-e18580 SERM. III. Iames 1. 17. Luk. 15. 28. Luk. 21. 3. Levit. 5. 7. Exod. 35. 6. Pro. 31. 6. Isa. 25. 6. Ioh , 6. 55. 1 Cor. 1. 30. 2. Col. 1. 20. Ioh. 10. 10. Ioh. 7. 38. Ephes. 3. 20. Rom. 6. 5. 2. 3. 10. Pro. 9. 3. Luk. 7. 44. Isa. 57. 19. Ier. 3. 15. Phil. 4 4. Phil. 4. 4. Ioh. 16. 33. Heb. 2. 3. Omnis vite gustu ducitur . Isa. 55. Ioh 6. 27. Rom. 11. 1. 2 King. 4. 6. Phil. 4. 7. Rev. 19. 9. Luke 15. 1 Cor. 2. 9. Psal. 75. 8. Psal. 139. 21. Observ. 1. Psal. 27. 1. 1 Sam 27. 1. Psal. 6. The Reason . Observ. 2. 3. Observ. Quae tu reprehendi● e●o damnavi . Ferrum in vulnere . The resemblance between bodily and spirit●●ll sleep , Luk. 21. 34. 1 Thess. 5. 7. Esa. 29. 8. Psal. 115. 5. 2 Sam. 4. 7. Esa. 29. 10. Theodoret. lib. 5. August , ad Ianuar . Epist. 119. Tol●rabilior ●u●aeorum cond●tio quam nostra . Si tuo tempore hec dicebas ( O sapiens Au●us●ine ) quid nostra tempestate d●xisses ? Gers●n de vit . spiritual . Si tenerentur in suo rigore , maxima pars Ecclesiae damnaretur A Caution . Patres in maxiusis sunt nostri , in multi● varij , in minimis vestri . Wh. Isa. 7. 9. Signes of a sleepy state . Acts 9. 39. Mal. 1. 8. Motives against sleepinesse . Jer. 48. 10. Luke 1. 74. Notes for div A12167-e23160 SER. IIII. Obser. 1. Obser. 2. How the discerning worke of the Spirit commeth to be so interrupted . Obser. 3. What the Church acknowledgeth in her heart waking though asleepe . A choice of good remaineth in the will. They retaine affection answerable to their judgement . Conscience . Prov ▪ 15. 15. How the Conscience in a sleepie tempe● is knowne to be awake . 2 Sam. 24. 1 Sam. 23. So they retaine also a course of obedience . That we must dist●nguish betweene states and fits . Vse . 1. Vse . 2. Obser. 1 Pet. 1. Matth. 26. Simile . Acts. 20. 9. Ioh 11 , Obser. Vse for Comfort . Heb. 11. Obser. Quest. Answ. 1. Meanes Is to propound waking considerations . Heb. 11. 2. Consideration . Luk. 19. 42. Mat. 23 37. Iohn . 5. 3. Consideration . ● Cos. 5. 11. 2. Meaness To keep Faith waking . Heb. 11. 3. Meanes To labour for a great measure of the Spirit of God. 4. Meanes To keepe our selves in the light . 5. Meanes Ier 32. 39. Who are the ●est Christians 6. Meanes The Communion of Saints . The Excellency of a waking Christian. Mark. 13. 37. Notes for div A12167-e25420 Psal. 24. Obser. Iohn . 10. Iob. 12. 11 Difference of christians by a spirituall taste in bearing . Iohn . 10. Iohn . 2. 20. 1 Cor. 14. 25. 2 Cor. 10. 4 , 5. Why so many aposta●ize . Obser. A dictinction betwixt sleepe in divers Christians , even at the worst , and deadnesse in a naturall man. 1 Co. 13. 8. Obser. Obser. That the cause of Christs strangenesse to the Church is in our selves . Psal. 73. 25. Psal. 63. 3. Lament 3. That Christ takes not the advantage and forfeiture of the sins of his Church . Rev. 3. ●0 . Heb. 2. 17. 1 Joh 4 16. 1 Ioh. 4. 8. Psal. 103. Exod. 34. 6. How Christ is said to kno●ke at our ●earts . By a voice . Sometimes both by voice and knocking . Mica . 6. ● . By the rodd which hath a voice in corrections . Psal. 94. 10. Lev. 26. 24. God knocketh by the good examples of others . Luk. 13. ● 3. 1 Cor. 10. By his Ministeriall knocking . Ephes. 4. Luk. 10. 17. 2 Cor. 5. 20. Phil. 1. 2. 1 Thes. ● . 19. Mat. 5. 3. By the Spirit . The Conscience also knockes . In ●is Confessions . 2 Cor. 5. 19. Acts. ●0 . 26. Iohn . 5. Object . Answ. Why Christ knockes though he hath power to open to himselfe : and bid● us open ▪ wh● want power to doe it . Gen. 1. 3. Ioh. 11. 43. Acts. 16. 13. Quest. Answ. Bernard . Observ. Ia. ●7 . 13. Quest. Answ. Vse . Gel. 3 13. Isa. 61 ▪ 1. Mat 11. 28. Isa. 55. 1. Mat. 5. 3 , 5. Vse . 2. Mat. 25. Mat. 23. 41. Mat. 11. 21. Mat. 11. 17. 2 Cor. 10. Con●iderations inforcing us to entertaine Christ. Math. 7. 7. Habak . 2. 3. Isa. 30. 18. Isa. 60. 16. Isa. 64. 3. James . 1. 4. Isa. 40. Notes for div A12167-e29720 SERM. VI. Ephes. 4. 12. That Christs knocking is especially by the Ministery of the Word . 1 King. 19. 12. Isa. 5. 1. Vse . 1 Sam. 3. 5. Mat. 25. Prov. 28. 9. Act. 26. 28. Mark. 6. 20. Acts. 7 31. Mar. ●2 . 12. Ioh. 11. 3. Simile . That the Relapsed need no● desp●rately to be discouraged ▪ Obs●rv . 2 Tim. 4. 18. Revel . 21. 20. Mat. 27. Iohn . 3. 19. 2 Cor. 12. 1● . Vse . 1. Vse . 2. Math. 12. Ioh. 20. 17. Gen. 42. Ioh. 17. ult . Ioh. 17. 6. 1 Cor. 11. 7. Gal. 2. 20. Joh. 6. 55. Eph. 4. 16. Deductions out of the word Love. Properties of it . Deut. 33. 2. Quest. Answ. Vse . Quest. Answ. Heb. 12. Ioh 15. 15. Psal. ●5 . Vse . 1. Reproofe ▪ Reproofe . Notes for div A12167-e32330 SER. VII . Ioh. 3. 6. Why my Love. Ephes. 5. 30. Mat. 23. 37. Acts. 9. 4. 1 Cor. 12. Vse . 2. Hos. 2. Vse . 3. Math. 3. Mat. 11. 29. Mat. 12. 20. Luk. 2. 14. Psal. 133. 3. That every Creature hath in it some beame of the Majesty of God. Properties of the Dov● . Meekenesse . Psal. 39. 2. Numb . 12. 3. 1 Pet. 5. 5. Iames 1. 8. Faith ●ulnesse . Psal. 73. 25. Rev. 14. 4. Nea●●esse . Gen. 8. 7. Simile . Isa. 60. 8. Prov. 18. 10. Object . Psal. 74. 19. 1 Joh. 1. 10. Object . Answ. 1. Phil. 3. 9. Gal. 5. 24. Gal. 5. 24. Eph. 2. 6. Vse . 1. 1 Cor. 5. 2● . Phil. 3. 2● . Col. 3. 1. Vse . 2. Vse . 3. 1 Cor. 5. 20. Ioh. 4. 10. 1. Cor. 1● . Vse . 5. Vse . 6. Vse . 7. Observ. 1. Mat. 5. 16. Act. 9. ●9 . Jam. 1. 27. 2 Tim. 4. 8. Obser. 2. Object . Answ. Object . Answ. Object . Answ. Mat. 11. 6. Mat. 5. 10. Object . Answ. Phil. 3 20. The excuses of worldlings . 1 Ti● . 4. 8. Luk. 10. 42. Psal. 1. 2. Deus . 17. 18 , 19. Hag. 1. ● . Rev. 2. 7. Prov. 26. 13. Prov. 26. 16. Causes of our delay●s , in putting of Spirituall duties . Our inclination t● earthly things . Because our depraved wit naturally aboundeth in shifts . ●ccles . 7. ● . 9. Because of corrupt natures li●enesse to the Divell . Because of our ●●●ocrisie . Because of a false conceit of God and of Christ. The scandals we meet withall in the world . Notes for div A12167-e36930 SER. VIII . Quest. Answ. Resolve , not to consult with flesh and bloud . Iob 2. 1 Cor. 15. 50. Rom. 8. To be resolute in spirituall undertakings . A help to Resolution 2 Sa● . 23. 16. Act. 21. 13. Mat. 16. 23. Heb 11. 26. Iosh. 24. 15. Neh. 6. 1● . Heb. 12. 1. Heb. 12. 2. Heb. 12. 3. To have good grounds and ●ound reasons ●or all wee doe . Acts 26. 29. To helpe on reason , wee must often propound strong Questions to our selves . Mat. 12. From the dignity of our Profession . Consider , what excuses may be sufficient at the day of judgement . Luke 14. To inure our selves to beare the yoake of Religion ▪ The danger of ignorant old age . That the longer we put off Religion , the more will bee our excu●es . 1 Tim 6. 11. To inure our selves to difficulty and hardship . 〈…〉 . To remember what we should all be , and what we should all aime at . 1 Cor. 1● 58. To doe all our works of Religion , and our calling to God ▪ and not to man. To bee perswaded that sinne is the greatest evill , and grace the greatest good in the world . 1 Pet. 4. 1. 2 Tim. 3. 10. Psal. 119. Mat. 11. 12. Heb. 11. 27. Cant. 8. 6. Phil. 4 13. Math. 15. 2 Cor. 5. 14. Cant. 8 The shortnesse of injoying these helps . By setting the glory to come before us . Heb. 11. Psal. 37. 1 Cor. 15. 58. Notes for div A12167-e39200 SERM. IX . Gal 6. 7. 1 Cor. 6. 9. 19. Verse . 4. Verse . 5. Verse . 6. Obser. 1. Obser. 2. Obser. 3. Obser. 4. Obser. 1. In the whole Body . Iob. 7. 2. Ionah . 2. 4 , 5. To indeare former slighted presence . Numb . 11. 5. To trie the truth of our graces and affections . To teach us wisdome how to deale with others . 2 Cor. 1. 4. To weane us from the world . To correct our securitie . To prepare the soule for a neerer communion with him . That wee may know throughly what the bitternesse of sin is . That wee may taste a little what Christ suffered . Vse . 1. Not to censure other Christians wanting comfort . Psal. 44. 9. Vse . 2. To prepare and looke for desertion . Obser. 2. Causes of desertion in our selves . Vse . 1. Acts. 9. 39. The best way to recover spirituall 〈◊〉 . Obser. 3. Obser. Psal. 133. 2. & 36. 9. Joh. 1. 16. Vse . Observ. 1. Cron. 28. 20. Mat. 25. 29. Obser. 3. Prov. 15. 8. Vse . Exod. ● . 19. 1. Cor. 3. 7. Obser. Vse . 1. Obser. 2. Object . Answ. Ioh. 13. 1. Vse . 2. Observ. Observ. Vse . Obser. Prov. 21. 1. 2 Sam ▪ 17. 23. Gen. 4. Mat ▪ 27. ● , 4. Vse . Obser. 1 Thes 3. Rom. 8. 28. Psal. 35. 19. Notes for div A12167-e42570 SERM. X. Obser. Obser. Io● , 14. 26. Luk. 16. 25. Vse . To attend diligently upon the ordinances of God 1 Cor. 15. 28. observ . Psal. 38. 2 , 3. Ionah . 2. 2. Reason . The heart sinks When God appeares an enemy . Iob. 7. 20. When Christs love is absent and not selt . Simile When they misse of forme● a●sistance in holy dut●es . Mal. 4. 2. Obser. Obser. 1 King. 17. 18. Acts. 24. 25. Mark. 5 7. Iob 22. 17. Col. 3. 4. Col. 3. 4. Ioh. 6. 68. Observ. That there is a double presence of Christ ●elt and not ●elt . His presence ●elt . Christ unfelt secret presence . Mat. 15. Gen. 32. Vse . How to judge of our selves in a dead livelesse estate both in regard o● comfort and holy performances . Vse . 2. We should depend upon Christ in a seeming absence . Notes for div A12167-e44120 SERM. XI . Jonah . 2. Isa. 13. Mat. 15. How to know that God heares our Prayers . If he therewith gives 〈…〉 peace . Phil. 4. A spirit to hold out in prayer though without peace . Rom. 4. 2. Cor. 6. Hose . 2 ▪ 7 Psal. 112. 4. Object . Matt. 7. 7. Answ. Isa ●3 . 34. Iudging of grace by the quanti●y and not by the value 1. Pet. 1. judging of ourselves by sense and ●eeling . Observ. Object . Answ. Phil. 3. 11. Heb. 13. ●7 . Quest. Answ. 1. Psal. 124. 4. Arguments shewing the pretiousnesse of the soule . How the Church was wounded by the Watchmen . 3 Ioh. 9. 3 Ioh. I0 . They tooke away the vail● of 〈◊〉 subjection . The vail● of her honour and comelinesse . Quest. Answ. Why the watchmen are the wonders of the Church Vse . I. 2. Cor. 5. 20. E●●k . I3 . I8 Vse 2. Notes for div A12167-e45930 The perse●uted side is not allwayes the best . Quest. Answ. object . Answ. Observ. Can. 8. 7. How sarre wee may bee sensible of injuries . Isa. 3 8. The Nature of true Grace . A signe of coldnesse in Religion . 2. Cor. 5. 2● . Vse of incouragement and tryall . Obser. The prop●rtion betweene Hierusalem and the Church . Psal. 1 22. 3. Gal. 4 26. Pro. 1. 5. 24. Psal. 48. 3. Heb. 12. 23. 1 Pet. 1. 20. 1 Pet. 2 , 2. Observ. How to know that wee are Daughters of Hierusalem . Gal. 4 26. Psal. 137. 5. 6. Observ A signe of unbeliefe and coldnesse . Quest. Answ. Iam. 5. 14. Mar. 2. 2 , 3. Observ. Rom. 15. 20. 2. Thes. 3 , 2. Mat. 26. Love sicke what . Vse . 2. Sam 13. 2. 1. King. 12. 4. Act. 5. 41. Notes for div A12167-e48250 Ser. XIII . Heb. 12. 1. Simile . John. 4. 2 Cor. 4. 17. 2 Cor. 12. 9. Rom. 8. 28. 1 Sam. 1. Amos 3. 2. Levit. 10 3. 1 Cor. 11. Amos. 3. 2. Rev. 2. Simile . Psal. 119. A love sicke soule stands not upon tearmes . 1 Thes. 2. 3. 1 Cor. 13. Gen 34. 24. Act. 6. That this sicknesse of divine love works also upon the body Psal. 3●3 . Math 5. 6. It is not our knowledge that makes ● good or evill , but goodness●● love ● and cleaved to ●●akes us to be so . Quest. Answ. The Church is faire in regard she is clothe● with C●rist . 2. In regard of the graces she ●at● from C●rist she shines . Isay. 40. 6. 1 Pet. 1. 24. Vse . That C●rist is the most excellent husband . Object . Answ. In what regard the Church calls her selfe blacke . 1 Cor. ● . How the Churches state in this life comes to be s● full of scanda●●s . Eccles. 9. 2. John. 1. 1. 1. Vse . 1. Oppose Iudgement to Iudgement . Isa. 53. Vse . 3. To remember Christs judgement of the Church when we are under temptation . Exod. 14. 20. Simile . Vse . 3. To see the bitternesse of their spirits that can or will see no go●● in Go●s Children . Simile . That all other excellencies save grace are but painted exc●llencies . Observ. That this strife for eminency in Grace is sutable to a Christians calling . That it is a ●inf●ll ●●uggish feare to ●eare t● be religious . 1 Cor. 12. 31. ● . Pet. 1. 8. Quest. Joh. 18. 38. Observ. A reasoning up●on others earnestnesse . Vse . To be exemplary for good to others . A deb● to 〈◊〉 that are without . That answerable to the good we shall doe to others , shall b● our com●ort i● life and death . That wee shal● not only answe● for our knowledge , but also for all the good examples and helps we have bad and neglected . Simile . That in de●ling and speaking of Heavenly things , a little thing is the beginning of great matters . That holy conference is good for others and our selves . 2 King 5. Philip. 1. Exhortation to fruitfull conference . Math. 23. Luk. 24. 32. That graces suiting the communion of Saintes is a great helpe to conference . That Christians should be inquisitive . Notes for div A12167-e50970 SER. XIV . Quest. Answ. That Grace only makes us lovely to Christ. Psal. 45. Collos. 3. That the Church is never more faire in Christs eye , then when she sees & complaines most of her deformities . 2 Cor. 12. That the sense of 〈◊〉 contrary forceth another . 2 Cor. 12. 10. Vse . What to judge of the Church and Gods people under seeming disgraces . Heb. 12. 22. Simile . That the cause why wicked men see not this beauty is because they looke on Gods t●rough the spectacles of malice . Iob. 1. Vse . That Christians in the upbraidings of conscience should looke upon the good as on the ill in them . That we should looke upon our selves as Christ looks upon us . Ier. 50. That is a speciall point of wisdome to improue the gifts of other by questions . Observ. That our indeavours must bee to make Religion lovely . Rom. 11. 11. 1 Sam. 2. 17. That there is no rivalty in Spirituall things where is abu●dance for all of love . Quest. Answ. What beauty is and wherein it con●isteth . Proportion and ●eature . In the grace of colour . The strange and admirable mixture in Christ. Observ. In what regard Christ was most beautifull . That the lovelines and beauty of Christ must be spiritually considered . Mat. 1● . 22. Isa. 4● . Mat , ●1 . Mat. 11. 2● . Luk. 16. 10. Heb. 12. Simile . Observ. Psal 45. 7. In regard of the personall union with the God head in our nature Christ is the cheefe of all . In regard all our ●ulnes comes from Christ he is the chie●e of all Simile . Col. 1. 18. That Christ is s●t ●orth by all earthly excellencies . M●l . 42. Jo● 6. Ioh. 4. Simile . That Christ only was King , Priest & Prophet . A King. A Priest. A Prophet . Luk. 24. Pro. 1. 1 Pet. 2. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vse . Happines what . Notes for div A12167-e53890 SER. XV. Colos. 1. 11. Mat. 12. Ioh. 5. Luk. 7. 44. That Christ takes part with the a●flicted side . Acts 9. 1 Pet 3. 19. Phil. 3. 8. Quest. Answ. That peculiaritie of interest 〈◊〉 with the excellencie of Christ is that which so 〈◊〉 the Church . Vse . 1. That supereminent excellencies in Christ ought to draw those to him who are not yet drawne to him . That with a sight of Christs excellencie , wee must see our owne debt , beggery and misery to draw us unto Christ. 1 Cor. 3. 2● . Quest. Answ. That seeing the en● of our misery is to woe us to come unto Christ , wee should not be d●scouraged to come unto him . Rom. 3. 20. Mat 11. 28. Luk. 19. 20. For those in the state of grace to see what an excellent person they have entertained . Cant ▪ 1. Luk 10. 41. Vse . 3. The desperate miserable choice of most men . Simile . Psal. 81. What it is to be married to Christ. Heb. 11. That the greatest losse of all is Christ discovered in his excellencie . Gal. 3. To take heed how we ●eare . Mat. 3. 17. Heb. 2. Psal. 2. What it is to kisse the Sunne . Vse . 2. For those who are in Christ to make him the rule of our choice in other things . In friendship . In Marriage . In all things whatsoever love all with reference to Christ. 1 Cor. 7. 39. Vse . 3. For direction . Answ. 1. By a deepe consideration of our necessity with out him . That exa●ting Christ high in the heart is a strong prefervative against sinne . We must labour to weane our hearts from other things . Tim. 3. 15. The danger of delaying to seek Christ late in our old age . To value Chr●st we must beg of God a spirit to judge aright of our corruptions . Rom. 5. Luk 7. Two attendants of the true Church . Why sin is so ●l●ghted in Popery . Why the Passeover was eaten with sowre herbes . That it is our great ●●lly to murmure at the crosse which recovers our spirituall taste and r●llish . Want makes us value things the more . To esteeme Christ highly using our infirmities to this ●nd looking upon them . Isa. 64. 6. Notes for div A12167-e56230 SER. XVI . Object . How one mans satisfaction shall satisfie for the sin● of all . Answ. Love is ever industious to set out the praises of the beloved . The divers relations God takes upon him shewes the beames of his excellency in the creatures . That nothing can dishearten the Church from commending Christ. Her inward desertions discourage her not . Reason of the first loves ●agernesse . Hos. ● . Why the Church is so exact in particularising her Beloved . Because a large heart hath unsatisfied affections . Because Christ hath not one but many excellencies in him . Beauty whering it consists . Ioh. 1. Because she had seriously and exact●y studied Christ to purpose . That al humane eloquence comes short of the excellencies of Christ. That the soule hath peculiar sights of its owne . Sights of ●aith which the soule frames of Christ. Iohn 8. 1 Cor. 3. ●2 , 23. That a head of gold sets ●orth Christs government . Simile . Acts. 17. Quest. Why Christ is set out by an head of gold . Answ. Vse . 1. That there is no golden head o● the Church but Christ. We must be sutable to Christ our head . Simile . To know that all our excellencies come from a golden head . Rev. 4. 10. Psal. 19. 10 ▪ Rev. 21. 21. Rev ▪ 21 ▪ Quest. Answ. Vse . 1. All comfort to the Church . Ioh 22. Vse . 2. It is both comfort and terror . Vse . 3. Instruction to us all . Object . Answ. Observ. That all Christs ordinances are sweet and lovely , and whatsoever proceed ▪ from them . Simile . Notes for div A12167-e57920 SER. XVIII Luk. 4. 20. Mat. 12. 34 , 35. 1 King. 21. Mark. 6. 16. Acts. 2. 22. That all Christs actions whatsoever are precious . Heb. 1. Joh 5. 22. All christs wayes are constant &c firme . Heb. 13. 8. In what regard Christians are like unto Cedars . How wicked men are said also to be Cedars . Psal 37. That the words of C●rist wher●by ●e manifests fatherly affection to us is of all things most sweet . Ioh. 6. 68. Quest. When the word of God is precious to us as gold Answ. That our state in grace to the word may bee discerned by our relish to the word . Ron● . 2● . 8. Mat. 28. Luk. 11. 13. 1 Iohn 1. 9. Isa. 1. Exhortation to try our ●●ate in grace by our relish of divine truths . Psal. 119. 127. Psal. 119. 72. That there is in our nature an Antipat●y to divine tru●● . Luk. 23. Iob. ●3 . 23. Rom. 10 , 15. Exo. 34. Jsa . 43. 1. Psal. 51. That Christ every way considered is altogether lovely . Phil. 2 Object . Answ. Vse . 1. That Christ is such a Mediator as can quit . ●is office . Iohn 17 , 23. Vse . 2. To labour to be in C●rist that so wee may bee lovely before God. Vse . 3. To see then how and whereupon to spend our best affections . 1Cor . 16. 22. The way not to loose our affections . Vse . 4. Whether or no Christ hee thus lovely to us . By our esteem● of Chr●st . Psal. 73. By our sufferings for Christ. Love enlargeth the heart and tongue in the praises of Christ True love is never at rest till we finde Christ. That contentment without Heavens sweet report of comfort to the soule is a dangerous condition . A signe of true flaming love to Christ. That our many infirmities and sinnes should make us lon● for that time wherin we shall be altogether love●y . To try our affections by the Churches affections . How to get and esteeme of Christ. To make sinne bitter . Quest. Ans. To attend on the meanes of salvation . To joyne with such company as highly esteeme of Christ. Notes for div A12167-e60140 SER. XVIII . Observ. Divers ends why the Church thus in generall and particular sets forth the excellency of Christ. To shew how just it is to respect so excellent a person . To justifie her strong affection to the stronger Christians . To boast and glory in God. To enlarge her owne affections . That love is wages to itselfe To aggravate her owne shame and unkindnesie in so sleighting Christs love . To wind up the affections of her new beginning Christians . Mat. 11. 19. 〈◊〉 . 2 Tim. 1. 12 Psal. 113 3. The justificatio religious ind●avours is with disertion o● opposite courses . To grow to know Christ more & his good things we must grow in admiration of them . We must pray for the Spirit of Revelation . That if worldly and wicked men boast of earrhly things , much more ought wee of our portion in Christ. Psal. 52. 1. Psal. 4. 7. That Christ recon●●led is the best portion . Psal. 16. 7. That a discovery of Christs excellencie must needs set us a work how to have him . Observ. That grace begets grace the flame once kind led will not out but be a burning and growing . Mat. 13. Phil. 1. 13. An error of the Papists , touching the efficacy of grace in congrui●y . That the meanes without a distinct consisting work● can doe nothing . Deut. 29. 4 That usualy God workes with the means . That demonstrative affectionate confident explication of Christ , is never without wondrous successe . How to be happy instruments to convert others . 〈◊〉 such as the world may think to be good and gratio●s . To be earnest in those things we would inforce upon others . 1. Ioh. 1. 1. 2 Pet. 1. 16. observ . That we ought to be in love with the ministry of the word , whereby the excellency of Christ is set foorth . Pro. 10. 20. 2 Cor. 5. That because the speciall of fice of the ministery is to un●old Christ , therefore all our discourse should tend this way in some sort . That there ●ught to ●ee 〈◊〉 en●●y in spirituall ●hin●s which may in●solid●m be devi●ed 〈…〉 Luke 13. Th● folly and madnes of ●uch who pleade they are spices and plants of Gods garden whilst they live in all pro●anesse . Heb 6. D●ut . 32. 32. That Christ looks for Lillies to plant them in his garden , delight in them , and transport them into Heaven . Two Paradises In what respects Christians are compared to Lillies for pur●y , whitenesse , and unspotted●nesse . Because it is a tall goodly plant . D●n . 11. 21. Vse . 1. com●ort Gods children . 1 Pet. 4. Heb. 11. Vse . 2. Ma● . 6. 29. That Christs Lillies shall not lie scattered but he will gather them together . That the issue of fruit●ull conference is great at last , though ●●at and dull al beginning . Notes for div A12167-e62660 Observ. Why Christ cannot be long abs●nt from his Church . Vse . 1. c●ns●lation to support us in de sertion . Isa. 30. ●8 . That 〈◊〉 loose nothing by our largenesse of affection to Christ for his returne to ours is exceeding ours . Rom. 8. 28. That after seeking of Christ in all his means we must wai●e for him This is the surest token of our servent 〈◊〉 to Christ. If God waite long for us , it is equi●y to waite for him ▪ Psal. 14● That there must be union of persons , before union and communion of graces with Christ. That from 〈◊〉 of persons comes commu●nion of 〈◊〉 things what soev●r . 1 John 4. 19 Why the magnanimi●y of the greater stoopes in love to the lesser . Deut. 30. 1 Thes. 4 9. That in the new covenant God works both parts . How to have our hearts warmed with the love of God. ●sal . 39. I●uk . ●● . That this 〈◊〉 of the Church implies Propriety Love. F●miliarity . 〈…〉 That love 〈◊〉 the soule to the likenesse of the 〈◊〉 l●ved . Mutuall care of one anothers good . What Christ bath to care for in the world . A 〈◊〉 complacency or resting love . What we should retire to and do in afflictions . Is courage in owning Christs cause with re●solution for the Church is reso●lute Mica . 4 ▪ 5. Quest. Sol. That we should not wonder to see 〈…〉 Causes ; w●y God absents himselfe from his children . When usually Christ returnes after desertion to the soule That in order of nature Christ is ours first , though in order of knowing it is not so . How Christ comes to be ours By his owne & his Fathers gift By his Spirit . Vse . 1. Consolation . 2 Cor. 1. 20. Vse . 2. Contentation . Object Answ. Why sometimes wee want out ward things being in C●rist . Vse . 3. Exhortation to study the excelleny of Christ. John 17. ult . 1 John. 4. 19. How we come to be and are in Christ beloved . By his Fathers gift . By Redemption . Exod. 4. ●5 . By Marriage . By con●ent . Vse 1. Consolation against wants . Against all Satans accusations . For the tim● to co●e . I● 62. 3. Answer 1. That the sufferings both of the church and particular persons is especially for cons●rmity with Christ the head . To fashion her to be like Christ That though Christ see ●e absent in affliction , yet he is never more grationsly neerer then then , That the sweetest Communion with Christ is under the greatest crosses . Micah 7. 8. Tria●l if or not wee bee Christs by giving our selves over to him to bee ruled by him . That after wee have given our selves to Christ it is an 〈◊〉 matter to part with all things unto him . ● Cor. 8. 5. That the Churches ●●●fi●dence implies 〈◊〉 &c resignation in a deepe sence . Answ. An answer to satan against dispaire or 〈◊〉 in temptation 1 Cor. 6. ●5 . That it is our exceeding happines that now we are not our owne . Notes for div A12167-e65010 2 Cor 10. Luk 14. ●6 . Reasons of selfe resignation to Christ being perswaded that 〈◊〉 is ours . Isa. 33. Vse . I. Of Instruction . That faith hath a double worke , as to receive Christ , so to give us backe againe to Christ. That the Churches confidence ●he●es a mutuall counterview of justification and santification . Vse . 3. A direction how to understand the Covenant of grace . Instanced in the Seales of the Covenant . Vse . 4. For Comfort to the weaker Chrstians & to the whole Church . That the nature of Faith is the same in the whole Church as in every particular member . Gal. 2. Reve 2● . Vse . 3. How to have direction to bee able to say with the Church , I am my Beloveds &c. We must dwell in the consideration of Christs love to us . John 13. 1. Gal 4. 9. Phil. 3. 12. 2. Dwell in the consideration of our misery without Christ , and our necessity to have him . We must dili gently attend the ministry of the Word . We must labour every day what we can to contract , draw and to bring all our love to Christ. How farre wee may love other things besides Christ. That all we receive from Christ , even afflictions are love tokens . Wee must preserve our hearts in the love of Christ. Jud. ver . 21. Eph. 3. 1● . 1 Iohn 1. 3. 1 Iohn 5. 13. The maine end of preaching . 1 Joh. 1. 7. The exce●●ency of a Christian walking in di vine light above others . A serious ex●ort●tian for such who are not yet in Christ , to come in . That in the Gospell Christ by the Ministery offereth himselfe unto all . 1 John 1. 9. Prov. 28. Mat. 11 ult . J●● 55. 1 Object Answ. Ezek. 16. Ephe. 5. 27. Exhortation to them that have given themselves to Christ 1 Ioh 2. ● . That to suffer and to facilitate all duties we should labour more and more for the love of Christ. Quest. Answ. What meant by Christs feeding among the Lillies . Cant. 1. 7. ● Tim. 4. Observ. That wee need● feeding as well as breeding in Christianity . 1 Pet. 1. 2 3. Quest. Answer 1. In regard of daily new guilt . Ans. 2. Because wee need much strength . Ans. 3. In regard variety of temptation needs variety of wisdom● A refutation of their error who sleight religious walking with God and the exercises of religion . Our happinesse to bee borne under such plenty of spiritual food Observ. That the rebukes of Scripture are sweet How Christ the true shepheard feeds , is further explained . How to get hungry appetites to the Sacrament . To thinke seriously of former and present sins There must bee purging . I am 1. 21. 1 Pet. 2. 1. Consider the necessity of spirituall strength . 
A12182	----	Evangelicall sacrifices In xix. sermons. I. Thankfull commemorations for Gods mercy in our great deliverance from the papists powder-plot. 2. The successefull seeker. 3. Faith triumphant. 4. Speciall preparations to fit us for our latter end in foure funerall sermons. 5. The faithfull covenanter. 6. The demand of a good conscience. 7. The sword of the wicked. By the late learned and reverend divine, Rich. Sibbs. Doctor in Divinity, Mr. of Katherine Hall in Cambridge, and sometimes preacher to the honourable society of Grayes-Inne. The third tome. Published and perused by D. Sibbs owne appointment, subscribed with his hand to prevent imperfect copies after his decease. Sibbes, Richard, 1577-1635. 1640 Approx. 806 KB of XML-encoded text transcribed from 311 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A12182 STC 22491 ESTC S117285 99852500 99852500 17825 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12182) Transcribed from: (Early English Books Online ; image set 17825) Images scanned from microfilm: (Early English books, 1475-1640 ; 1156:12) Evangelicall sacrifices In xix. sermons. I. Thankfull commemorations for Gods mercy in our great deliverance from the papists powder-plot. 2. The successefull seeker. 3. Faith triumphant. 4. Speciall preparations to fit us for our latter end in foure funerall sermons. 5. The faithfull covenanter. 6. The demand of a good conscience. 7. The sword of the wicked. By the late learned and reverend divine, Rich. Sibbs. Doctor in Divinity, Mr. of Katherine Hall in Cambridge, and sometimes preacher to the honourable society of Grayes-Inne. The third tome. Published and perused by D. Sibbs owne appointment, subscribed with his hand to prevent imperfect copies after his decease. Sibbes, Richard, 1577-1635. [12], 318, [2], 238, [8] p. Printed by T[homas] B[adger and Elizabeth Purslowe] for N. Bourne, at the Royall Exchange, and R. Harford, at the guilt Bible in Queenes-head Alley in Pater-noster-Row, London : 1640. Badger's name from STC. With eleven subsidiary title pages dated 1639, some giving Elizabeth Purslowe as printer; register is continuous. "The hidden life" begins new pagination on 2A1. Variant: 2L3-6 reprinted; sub title page on 2L5 dated 1640. Includes index. Reproduction of the original in the British Library. Pages 70-129 and 180-209 from University of Michigan copy spliced at end. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2002-11 TCP Assigned for keying and markup 2003-01 Apex CoVantage Keyed and coded from ProQuest page images 2003-02 Judith Siefring Sampled and proofread 2003-02 Judith Siefring Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion EVANGELICALL SACRIFICES . In xix . Sermons . 1. Thankfull commemorations for Gods mercy in our great deliverance from the Papists powder-plot . 2. The successefull seeker . 3. Faith Triumphant . 4. Speciall preparations to fit us for our latter end in foure Funerall Sermons . 5. The faithfull Covenanter . 6. The demand of a good Conscience . 7. The sword of the wicked . BY The late Learned and Reverend Divine , RICH. SIBBS . Doctor in Divinity , Mr. of KATHERINE Hall in Cambridge , and sometimes Preacher to the Honourable Society of GRAYES-INNE . The third Tome . Published and perused by D. Sibbs owne appointment , subscribed with his hand to prevent imperfect Copies after his decease . ROMANS 12. 1. I beseech you brethren , by the mercies of God , that yee present your bodies a living sacrifice , holy , acceptable unto God , which is your reasonable service . LONDON , Printed by T. B. for N. Bourne , at the Royall Exchange , and R. Harford , at the guilt Bible in Queenes-head Alley in Pater-noster-Row . 1640. TO THE RIGHT HONOVRABLE EDVVARD , Viscount MANDEVILL and his LADY ANNE , his Pious Consort , increase of GRACE . Right Honourable , A Pious Christian whilst upō earth , takes his time to doe his taske , he is or would be , all in grace , and all to duty ; well knowing that the time is short , the worke great , the wages sure ; and that the best improvement of parts and talents will bring in the master the greatest advantage , and himselfe the present and most lasting comforts : This is the fruit of a well led life , to advance God in glory and a Christian in comfort : such as serve God in fulfilling his will must to heaven , carry their graces with them , enter into their masters joy , & if they be eminent in profession or publike in place , leave behind them their example , or some other monumēt to the world of their fidelity in their places ; happy such servants that can thus imploy their times and improve their talents : This was the endeavour of that shining , and burning lampe D. Sibbs the author of this work which I now make bold to present unto your Honours ; such holy and usefull truths were delivered by him in his life time , that the judicious conceive , may prove very profitable unto the Church , being published after his death ; I conceive thus of the man ; what he did in his ministery in publike , or in his conference in private , it was done aptly , pithily and profitably ; his art was to hide his art , & to say much in few words ; he did not desire to cloud his matter from his hearers , or to walk so long about any one text , till errors were vented , or his auditors tired ; you shall find him to be himselfe & one constant to his own principles , al along the treatise ; here you have no new errors broached , or old truths deserted , but opened maintained and honoured , the glory of teachers , expectation of hearers , and recompence of readers . Having found this to bee your Honours honour ( and let it still be ) to content your selves with humble knowledge , cordial respect & vitall expressions of received truths , that you are not in number with those that change their judgments , ( and I feare their religion ) as they do their frinds and fashions ; being cōstant in inconstancie , and that with you it is not , truths for persons , but persons for truth . I doubt not the admittance of these Sermons unto your respect & patronage ; my only request is , that as the authour did honour you , so these labours of his ( now made publike ) may bee as so many divine beames , holy breathings , and celestiall droppings , to raise up your spirits to hate the dominion of the Beast , to helpe forward the ruine of mysticall Jericho , and all other Vnprosperous buildings , and builders ; that you may become Successefull seekers , gayning faith Triumphant , to acquaint you with the Hidden life , that at length you may obtaine the redemption of your bodies , knowing that Balaams wish is not enough , unles the faithfull Covenanter take you into covenant with himselfe , this alone yeelding to you the demand of a good conscience , which shall bee your defence against the Sword of reproach . These I leave with you , and you with God , and rest , Your Honours at command , IOHN SEDGVVICK . To the Reader . SO precious the remembrance should be of GODS thoughts of mercy to us-ward , when he delivered us from that hellish plot of the Gunpouder Treason , that if there were nothing else to commend this Treatise to us , the first Sermons here presented to us , which were preached upon that occasion , may justly procure it a ready and hearty welcome . When GOD workes such wonders for a Church and people as that was , it is not enough to praise GOD for the present , and to rejoyce greatly in the great salvation He hath wrought for them ; yea the more a people are in such a case affected for the present , the more inexcusable they must needs be , if afterward they slight and disregard it , and that because their former joy prooves , they were throughly convinced of the greatnesse of the mercy , and so discovers their following ingratitude to bee the more abominable ; whence it was that when Ionathan put his Father Saul in mind how David killed Goliah , and thereby had wrought a great deliverance for them ( to the end he might no longer seeke his ruine , that had beene the meanes of so much good to GODS people ) withall hee wished him to consider that he himselfe stood by , an eye-witnesse of that Noble exployt of Davids , and was then mightily affected with joy when he saw that formidable Gyant fall under his hand , Thou sawest it ( sayth he ) and did'st rejoyee , 1 Sam. 19. 5. intimating , how inexcusable it would be , if he should forget that deliverance , concerning which himselfe had beene so wondrously affected when it was done . As therfore we have great cause to bewaile the generall decay of mens thankfulnesse for this great deliverance ( at ●…e first discovery of that cursed plot , ●…r mouthes were filled with laughter , and our tongue with singing all the Land over , and every man could say , The Lord hath done great things for us whereof wee are glad , as Psal. 126. 2 , 3. and yet now scarce one amongst many is affected with it ( as in former times ) so have we also great cause to blesse GOD for the holy alarms of Gods Watchmen , wherby they have endeavored to stirre up those that are fallen from their first joy , and so amongst the rest for these of Reverend D. SIBBS , the Author of them , wherein he hath so feelingly set forth the misery of that Antichristian ●…ondage , from which we were delivered 〈◊〉 that Deliverance , that methinkes he ●…hat reades them with due care must ●…eeds find his heart rowsing up it selfe , ●…s Deborah did , Awake , awake , Deborah , ●…wake , awake , utter a song , Iudg. 5. 12. As for the other Sermons , which in this third Tome , be stiled Evangelicall Sacrifices , which are published together with these , you shall find them no lesse profitable then these , though in divers other respects . The most of them tend to fit Christians for their latter end ( a worke of greatest importance ) & do so sweetly set before our eyes that recompence of reward reserved for us in heaven , that I hope many of that brood of travellers , the generation of those that seek●… Gods face and favour here on earth , shall find them a great helpe to the finishing of their course with Ioy , and others shall be wakened , that are too ready to slumber and forget whither they are going to strive to enter in at the strait gate , and not to content themselves with a lazy Balaams wish ; which , Reader , let us seeke from him , who onely gives the blessing , to whose Grace I commen●… thee , resting still , Thine in the hearty desire of thy Spirituall welfare , Arthur Jackson . THE BEASTS DOMINION over Earthly KINGS . A Sermon preached upon the 5th of November , in remembrance of Our Deliverance from the Papists Powder-Treason . BY The late Learned and Reverend Divine , RICH. SIBBS . Doctor in Divinity , Mr. of KATHERINE Hall in Cambridge , and sometimes Preacher to the Honourable Society of GRAYES-INNE . REVEL . 16. 14. For they are the Spirits of Devils working Miracles , which goe forth to the Kings of the earth . LONDON , Printed by T. B. for N. Bourne , at the Royall Exchange , and R. Harford , at the Bible in Queenes-head Alley in Pater-noster-Row . 1639. THE BEASTS DOMINION over Earthly KINGS . REVEL . 17. 7. For God hath put into their hearts to fulfill his will , and to agree to give up their Kingdomes to the Beast , untill the Word of God shall be fulfilled . THE occasion of this daies solemnity hath beene long and well known , and we have often in this place spoken of it ; and it were a thing not unseasonable for the day , to set out in its lively colours that facinorous act , which will scarcely bee credible to posterity , it exceeds my conceit to set it out in the right colours : I have therefore taken a text tending that way , and serving for our present purpose . It pleaseth our blessed Saviour out of his love to his Church , not only to give directions what to doe , and what not to doe , what to believe , and what not to believe , but to foretell likewise al future calamities , that so the Church might be fore-armed , and might not be surprised with terror upon the sight of some sudden or strange accident ; as especially the flourishing estate of Antichrist : Hee therefore foretels all , both the beginning , the growth , the strength , the proceeding , and at last the destruction of that Man of Sin. The Church in this world is alwayes under some prophesie , it is alwayes under somewhat that is unfulfilled ; for untill wee come to heaven there is not an accomplishment of all prophesies . This Booke is a setting downe of prophesies of future events to the end of the world . This Chapter sets out in lively colours the state of the Pontificality , the state of Rome , under the Bishop of Rome , the Pope : and not the state of Rome under the Heathen Emperours . It sets downe likewise the judgement of God in this life upon this Beast , and upon the Whore that sits upon the Beast . The description is large in the former part of the Chapter , it would take up a great deale of time to unfold that ; but because I have divers other things to speake of , I will passe that by . The judgement of God upon the Beast and Whore , is set downe partly in the verse before the Text : The ten Hornes which thou sawest upon the Beast shall hate the Whore , and make her desolate and naked , and shall eat her flesh , and burne her with fire , for God hath put into their hearts to fulfill his will , and to agree to give up their Kingdomes to the Beast , &c. Here the Iudgement is set downe , what it is , and by whom it shall be , by the ten Hornes ; that is , the ten Kings ; and secondly , what they shall doe , and that is set downe in order . First , these ten Hornes , these ten Kings , Western Kings , They shall hate the Whore. Hatred is the beginning of all actions that are offensive ; for it is the strongest , and stiffest affection of ill , as love is the strongest of good affections , They shall hate the Whore : It is not only anger , but hatred . They shall make her desolate and naked ; that is the second degree , they shall leave her , they shall strip this Strumpet of her ornaments and strength , whereby she set out her selfe . They shall eat her flesh , that 's the third ; that is what they have given her before to inrich her , withall , that which made her in such well liking , that which commended her , that wh●…ch is her living , the riches of the Popes Clergie gotten ( most of it ) by ill meanes they shall take from her . But that is not all , but there is a higher degree then all this , They shall burne the Whore with fire . So that in the foregoing verse you see is set downe what the Iudgement is , and who shall bthe Executioners of this judgement . But why must all this come to passe ? Hee riseth to the highest cause : God hath put into their hearts to fulfill his will , and to agree with one consent to give their kingdomes to the Beast : God afterwards put into their minds to hate the Beast . So that in this verse is the severity , and the mercy of God , his justice and his goodnesse : His severity in putting into the hearts of these Kings to agree with one consent , to give up their kingdomes to the Beast . A great Iudgement so to besot them : but here is a limitation of that severity at last , till the time come , untill the Word of God shall bee fulfilled ; that is , untill they shall cease to be thus deluded by the Bishop of Rome , and then they shall begin to hate the Whore , as much as ever they were deluded by her , and shall eate her flesh , and consume her with Fire . For the explication of these words , they being somewhat hard , I will spend a little time to unfold them . And first I must shew who is this Beast . For God hath put into their hearts to fulfill his will , and to agree to give up their Kingdomes to the Beast . The Beast is mentioned in three places in the Revelation , in the ninth Chapter there is mention of the Beast comming out of the bottomlesse Pit ; and in the 13. of the Beast that rose out of the Sea ; and here in this 17. of a scarlet coloured Beast , having seven heads and ten hornes . The Beast ( in a word ) is the state of Rome , sometime under the heathenish Emperours , sometime under the Pontificality : the Question is , whether the Beast here spoken of bee the state of Rome , under the Roman persecuting Emperours before Christianity prevailed much , or the state of Rome under the usurpation of the Bishop of Rome ? I answer , undoubtedly it is here meant of the state of Rome as it is upheld , the Whore. The Beast , that Beast : For it is meant here of one that seduced by lying miracles , of one that should come in a mysterie , of one that should deale with fornication , and such courses . Now heathenish Rome it overcame men by violence , and by force , and not by whorish insinuations , by drawing them on to Idolatry : It is said in the fifth verse , that upon her forehead was a name written , Mysterie , Babylon the great , Mother of Harlots : Babylon in a Mysterie , and this Mysterie is a great word too with them : the Mysterie of the Masse , in every thing there is a Mysterie , all their Ceremonies are Mysteries : This word Mysterie therefore in the fore-head of the Whore , sheweth what Beast it is , that is here meant . It is observed by divers Writers , that in the Frontlet of the Popes Diadem , there is written this name , Mysterium , as in Iulius the seconds time ; but afterwards when they smelt that he was construed thereby , to be the very Whore , they rased out that , and put in Iulius secundus , &c. And she sits upon many waters , She sits , marke , the Spirit of God will not suffer us to erre : what is the regiment of the Pope called , Sitting ? such a Pope sate so long , the Whore sits in the very phrase , and what is the seat called ? the See of Rome , the See of Antichrist : Divers other particular things there are to shew that he means Rome ; that is , the state of Rome under the Bishop of Rome to bee the Beast here spoken of . Especially considering the connexion of this Chapter with that following , where is set down the finall destruction of this Beast : now wee know that heathenish Rome ended long agoe ; therefore that Beast which is here meant must needs bee that which followes in the next Chapter , and therefore it must needs be Rome , as it is under the Bishop , the Pope of Rome . It is said in the 13. Chapter , that this Beast made the former Beast to speake , did enliven and quicken the former Beast ; so indeed this Beast , Rome considered under the Pope , which succeeds that Beast , Rome as it was under the Roman Emperours , quickens the former Beast : for now all is as glorious as ever it was in heathenish Rome : For after that the Gothes and Vandals had possessed Rome , the Pope put some life into the Empire of Rome , and did himselfe become Emperour . For indeed the Emperour of Germany , though he be intituled King of Rome , yet that is but a meer titular thing , the Eagle is deplumed of her fea●…thers , of her authority ; it is only the title hee beares : And if any Emperour come to Rome , the Pope will make him sweare fealty , and hee must not long stay in Rome , he cannot endure that . And it is well said in the Revelation , that this Beast is the Image of the former Beast , for the Pope is altogether like the Emperours , almost in every thing . For the Emperours were crowned : The Pope for failing hath three Crownes : The Emperours had their scarlet : this is a purple coloured VVhore in scarlet ; They spake the Latine tongue , and forced all nations almost to speak Latine , as a monument of their slavery . So all in the Popish Church is in latine , their prayers in Latine , all in latine , even for the simple and sottish people to use . Ancient heathen Rome had their grave Senators ; the Pope hath his Cardinals . The heathen Emperours , as Domitian and others would be adored as Gods : So likewise is the Pope of Rome adored , and marke the slight ; hee hath a Crucifix upon his feet , and Kings must kisse that , & so with adoring of the Cross they adore his person , as they did Heliodorus , that heathen Emperour . Thus in every thing almost they agree with ancient Rome , and in many other things I might runne over their likenesse to the former Beast . Now this Beast ( to describe him a little better , that we might know what these Kings did , when they gave up their Kingdomes and Thrones to the Beast . ) It is said in the 13. chapter , that the Dragon gave power to the Beast : the Dragon is the Devill ; and as he wrought effectually in the former Beast in heathen Rome , to make war with the Saints , so is this Beast , Pontificall Rome stirred up , and acted by the Devill , the Dragon to persecute the Church : So that this Beast hath the power , and the spirit of the Dragon , the Devill himselfe . And that you may discerne that I doe them no wrong , consider how the Dragon , and this Beast ( which is moved , and lead , and acted by the spirit of the Dragon ) agree in their courses . I will name two or three to you . The Dragons course is to make us distrust God ; you know how in Paradise hee taught our first Parents to distrust the word of God , Yee shall be as Gods , knowing good and evill . So the force of Popery is to dishonour , and to discredit Gods truth , to put out the peoples eyes , to lead them blind-fold , to make the Scripture a matter of errour and heresie , and bid the people take heed of it ; as if God meant to deceive them , to goe beyond them in giving them his Word ; as though it were not a word of salvation . As the Dragon himselfe said to Christ , If thou wilt fall downe and worship me , all these will I give thee : So the Pope takes upon him the Dragons power , these that will bee good sonnes of their Church , these and these preferments will he give them , when hee hath as much right to them as the Devill had to those . The Devill fell from heaven at the preaching of the Word , at the preaching of the Gospell ; the Apostles when they returned from preaching , told our Saviour that they saw Sathan fall downe like lightning . So Antichrist fals by the preaching of the Gospel , by the breath of the Lords mouth , he is not able to stand before it no more then Dagon before the Arke ; the VVord preached is as fire to consume him , so he is like the Dragon in that . In disposition he is like the Dragon : The Devill is a Lyer and a Murtherer from the beginning , the father of lies ; so likewise the Pope is a Lyar , all Popery is nothing but lies ; therefore 2 Thess. 2. it is said , They are given over to beleeve lies , Popery is a grand lie , it is a lie in the primacie , ; for it came in by forgery and intrusion , it is a lie in Purgatory , which is a meere conceit ; it is a lie in their miracles , which they have devised to maintaine their false worship with ; It is a lie in their works of supererogation , that they can fulfill more then the Law requireth . So that all Popery consider it distinctly from our Religion ( because they have that which wee have , and some patches of their owne ) consider it by it selfe , it is a meer lie . Besides that , they maintaine the doctrine of Equivocation , which is a lie , a justifier of lies , which is worst of all . And to murther ; this present day and occasion tels us that murthers come from them , their Doctrine maintaines it , and they make orations in commendations of Traytors , as Sixtus Quintus did in praise of him , that killed Henry the third , King of France , and the bloody Massacre of France is pictured up in the Popes Court : As the Devill is a Lyar and a Murtherer , so is this Sonne of the Devill , who is led by the Spirit of the Dragon , in disposition they are alike . In course of life they are alike . The Dragon is said to draw the third part of the stars of heaven downe to the earth ; that is , to draw men which were as the stars of heaven , to make them deny their Religion . So this Dragon , this Pope , the instrument and vassal of Sathan , hee drawes the third part of the stars from heaven , and hee drawes men from the love of the truth by preferment and honour , men that are learned , men that are otherwise of excellent parts , hee drawes them from heaven to earth ; that is , hee drawes them from the knowledge of the truth and goodnesse to earth , and lower then earth too if they do not repent , even to hell it selfe from whence hee came . Thus I might goe on to shew that this Beast is Rome under the Pontificality , and not Rome under the Heathen Emperours : likewise that this Beast is acted , lead , and guided by the spirit of the Dragon , by reason of the resemblance which it holds parallel with him in these and other things . So much for explication of this Beast . But why is the state of Rome called the Beast ? Daniel first knew the great Empires , the one of Babylon , called a Lyon , the Persian Monarchy , a Bear , the Grecian a Leopard ; but here in this Chapter is a strange Beast , that hath all the cruelty and fiercenesse of all those Monarchies : Called therefore a Beast for her fiercenesse and cruelty . Gods Church they are sheepe and lambes , Christ himselfe the Lambe of God , the opposite Church of Antichrist , a Beast , acruel Beast . If you go to plants , Gods Church are lilies , the opposite kingdome are thornes . If you goe to Fowles , Gods Church are Doves , Turtles , mild and gentle , the opposite Church are Eagles and birds of prey . But I say they are called Beasts , for their cruelty : The state of Rome under those heathenish Emperours was a Beast , and in those ten persecutions the Emperours are rightly called Beasts ; so likewise Rome Papall is a Beast . Our Religion , true Religion entertained makes of Beasts men , the true knowledge of Christ alters their natures , turnes Lyons into Lambes , as the Prophet saith , Isa. 11. But the Popish religion , it makes of men beasts , makes them worse then themselves : For these Gun powder-traytors , many of them as they were by birth Gentlemen , so their dispositions were gentle and mild , divers of them , not of the worst dispositions , only that bloody Religion made them worse then their nature was : So I say Papall Rome is a Beast , and popish religion makes men beasts . Well , I will not inlarge my selfe in the uses of this point , because I shall speake of it afterward , if the time will give me leave , only this , have nothing to doe with this Beast , keep out of her pawes , keepe out of her clawes : A Lion , or a cruell Beast may seeme to bee calme for a while , but a Lyon will ( as we say ) shew a Lyons trick once a yeare . Meddle not therefore with this Beast , it is a Beast ; so much for that , what the Beast is , the state of Rome under the Bishop of Rome . For God hath put into their hearts to fulfill his will , and to agree to give up their kingdomes to the Beast . Whose ? The Angell sets down in the verse before , the ten Horns , the ten Kings ; the ten western Kings , whether it be a certaine number for an uncertain , or whether it be a certain number , I wil not dispute of now , but take it so as it cannot be disputed against , a certain number for an uncertaine : A number of the VVesterne Kings gave up their kingdomes for a while to the Beast , untill the Word of God should bee fulfilled . But marke the phrase , God put it into their hearts to give up their kingdomes to the Beast . Wil God put into their hearts to give up their kingdomes to the Beast ? why then the Pope of Rome need not pretend Constantines donation , that he 300. yeares after Christ gave unto them many territories about Rome : But they may depend upon a higher donation , God put it into the hearts of the Kings to give up their kingdomes to the Beast : Here is a higher title then the donation of Constantine . But we must know that this is not meant , as if God gave him a right , by putting into the hearts of the Kings to give up their kingdomes to the Beast : but God seeing these ten Hornes , these ten Kings to be in a sinfull estate , who deserved to be left of him , and to bee given up to further illusion , and by with-drawing his grace to give them up to the occasions of sin , to this seducing Beast and Whore , he put into their hearts to give up their kingdomes to the Beast . But this must be a little cleared . Is God the Author of sinne ? God put it into their hearts , he did not only rule the events , but he put into their hearts , &c. I answer : The phrases of the Scripture are well enough knowne in this kind . God gave them up to a reprobate sense , Rom. 1. 12. The falling of the people from Rehoboam , it is said , it was of the Lord ; And God bad Shemei rayle , divers such phrases there are in the Scripture : How must these bee understood ? thus . Not that God doth allow or command any thing that is evill , much lesse that hee doth infuse any evill into men , so that , when it is said he put these things into their hearts , here is neither an outward command , nor an inward infusion ; what is it then ? Here is a finding of them in an evill and sinfull estate , and God useth that evil and mischiefe , and wickednesse that he finds to his owne end , and purpose , He infuseth no malice or evil , but finding of it he useth it to his owne particular end and purpose , & makes way and vent for it upon particular occasions . These ten Kings , he infuseth no love of superstition into them , but finding them evill , and not as they should be Subjects of his kingdome , and misliking his sweet government , it was just with God to give them up to be slaves to the Beast , & by consequence to the Devill himselfe , that spake and wrought by the Beast : So I say God tooke away the impediments , and opened a way to their evill disposition : He used their evill disposition to this or that particular thing , even as a Workeman that finds an ill piece of timber , he makes not the timber ill , but when he finds it ill , hee useth it to his owne good purpose ; and as a man ( it is Luthers comparison ) as a man that moves a Horse that is lame , hee doth not put lamenesse into the Horse , but useth him to his owne purpose being lame ; so God finding these men evill in the generall , he directs this ill into particular courses , to worke it selfe this way , and not that , in this particular action , not in that : For God although he be not the Author of evill , yet he is the Orderer of it , and he determines and directs it , both to the object , and also to that end which he pleaseth . In a word , consider sinne in three distinct times , before the commission , in it , and upon the performance : Before , God doth not command it , nor infuse it , but disallow and forbid it : In the sinne , he permits it to be done ; how ? by substracting of his grace , in not working , then by offering occasions that are good in themselves : And thirdly by tradition , by giving men up to Sathan ; as here the Beast is given up to Sathan , and the Kings were given up to the Beast : So that God gives men up by substraction of his grace , and by tradition , and then he doth uphold them in the committing of sinne , upholds the powers : And when it is done , applies them to this particular , and not to that particular : In the doing of it , hee limits it , he sets the bounds of it , both for the time of it , as also for the measure of it , as here in the Text : Thus long shall the ten Kings give up their Crownes to the Beast ; and thus farre shall they goe , untill the time come , that the Word of God shal be fulfilled : so hee limits sinne in the committing of it , both for the measure , and also for the time : The Rod of the wicked shall not rest upon the backe of the righteous . Thus you see the meaning of the words , God will put into their hearts ; that is , by withdrawing of his grace , which they deserved by their sinfull courses ; and offering to them this Man of sinne , this Beast , which shall come with such efficacies of errour , so that his grace being with-drawne , and they given up to the Devill , to Sathan , and the Beast , they shall without doubt be deluded , and seduced , but with this limitation , untill the time come , that the Word of God shall be fulfilled , I might be large in this point , but it is not so sutable to the occasion , onely somewhat must be said for the unfolding of the Text : So much therefore for that . God put into their hearts to fullfill his will , and to agree to give up their Kingdomes to the Beast . They agree all unto it , and therefore it was not a thing done by force : Rome , and the heathen Emperours did compell men , did overcome men by force of Armes ; these agree , it was a voluntary , and a free act in them ; necessary it was in regard of Gods judgement , but it was free and voluntary in regard of themselves , for with one consent they gave up their Kingdomes to the Beast . Thus having unfolded the meaning , wee come to observe some truths and conclusions that doe arise out of the words . I will not mention all , or the most that might bee observed , but only some speciall . God put into their hearts to give up their Kingdomes to the Beast . Here first of all from this ariseth , Gods speciall providence in Ill , in the greatest evill that can be there is his speciall providence apparent ; God put into their hearts to give up their Kingdomes to the Beast : Observe here many acts of his Providence , the with-drawing of his grace , the giving them up to Sathan , and to ill occasions , the presenting them with good occasions , which meeting with an ill disposition makes them worse ; for good occasions meeting with an ill disposition makes it worse , makes it rage the more ; as the stopping of a torrent makes it rage and swell the more ; as also the limitation of all this , untill his Word shall be fulfilled ; thus in this worke , Heaven and Earth and Hel meet in one action : Thus it was in that great action of the crucifying of our blessed Saviour , there is the action of God , in giving his Sonne to be a sweet Sacrifice , and the action of Iudas , and the Devill in him betraying of Christ , and the action of the Souldiers , in crucifying him . Saint Augustine in the unfolding of this point , of the Providence of God in Evill , observes how many may concur in one action , God without blame , man without excuse : God without blame , he finds men ill , and leaves men ( deserving to bee left ) hee takes away his grace , and as a Iudge gives men up to Sathan : Man without excuse , because man workes willingly , They with one consent gave up their Kingdomes to the Beast . That is the first . The second is this , that the will of man may be swayed by divine governance , and yet notwithstanding work most willingly , and freely . Here , God puts into their hearts to do this , and yet they willingly , and with one consent gave their Crownes to the Beast . God first hath his Providence in ill , and then that providēce is such , that it doth not rob man of his liberty , because God finding man in an ill course , he forceth him not to this or that particular ill , but directs him only : The hearts of Kings are in the hand of the Lord , as the Rivers of waters . A Man when hee findeth a River of water , hee doth not make the streame , but only makes way , that it may runne this or that way , as it pleaseth him ; so God , finding the hearts of Kings , or the hearts of any , as the Rivers of water , Hee opens vent , that they should run this , and not that way ; that they should be given to this , and not to that , here is the action of God , and yet the free liberty of man. But how could this bee free , when they ●…ould not avoid it ? I answer , they were not privie to Gods directing , they worked not in conscience of Gods moving , but they followed their owne ●…usts and will : Betweene Gods worke and Mans will , there is alwayes sinne : God never workes immediatly in Mans will ; for Mans will is free , but Mans sinfull Free-will is the ●…ext cause in sinne : Although God put it in●…o their hearts , yet hee found them sinfully disposed . And then , the judgement is not bound or ●…yed . The hearts of these Kings told them , that they might give their Crownes , or not give them to the Beast , their judgement saw they had reason to doe it , though their judgement were corrupt ; so , a sinner sees reason to doe this or that , and although it bee corrupt reason , yet it moves him at that time , his judgement is not bound up , but God lets his judgement be free , though hee take away his heavenly light , and so hee judges perversely That 's the second . The third is , That it is a terrible judgement of God to be given up to a mans owne will , to leave a man to his owne consents . It is here spoken by way of judgement , That God put it into their hearts to give up their Kingdomes to the Beast . And indeed so it is a terrible judgement . There are some objections to be taken away , for the clearing of this weighty point . How is it a judgement , or a punishment , when it is voluntary ? They willingly gave up their Kingdomes . I answer , the more voluntary , and free a man is in sinne , the more and greater the judgement is ; and as when sinne is more restrained , either inwardly by the Spirit , and by the conscience , or outwardly by the Lawes and terrour , the more mercifully God deales with men , so the more free the current of the disposition runs in ill wayes , the more wretched a man is . Yea , but will the heart of some Atheisticall person presently say , what punishment is it , as long as I have liberty in evill , and meet with no hinderance in my courses , and feele no harme , but rather the contrary , as many that get their riches by ill meanes , and those great Papists , those great Vsurpers , wee see what estates they get to themselves . I answer , Spiritual Iudgements are so much the greater , by how much they are lesse sensible , because if they bee not sensible to us here , they will bee the more sensible to us hereafter : And those that have their will most here , shall suffer most against their will hereafter : It is the greatest judgement in this world , for a man to have his wil in sinfull courses : Hee that shall make an Idoll of his will ( especially a man that is in great place of Honour ) that shall make all wayes serve for the accomplishment of his will , when he hath ●…t , he is the most miserablest man in the world ; ●…or hee that hath his will most in courses unjustifiable , shall suffer most against his will , when he commeth to a reckoning : such men therefore are the more miserable , because such taking themselves to be absolute persons , and their waies the best wais , though they have many determents from their base courses , yet they will heare no counsell ; and therefore the ●…rder to be reclaimed ; It doth not therefore take away from their punishment , but rather aggravate it . I beseech you let me presse this a little , that these Iudgements are great Iudgements ( although wee doe not feele them ) when with a free consent we give our selves unto ill : It is a heavie Iudgement when God leaves us to our owne lusts , and takes away the guidance of his Spirit , we had better that God should give us up to the Devill for a while to bee tormented , we had better be in Hell ( if a man might come out at a certaine time ) then to bee given up all our life time , to doe with our owne consent and will , that which is liking to our owne will and lust ; because by yeelding to our own will , wee yield to the Devill that rules in a Mans affections and will : For a Mans affections , when they are carried to evill , they are the Chariots of Sathan ; when the Devil sees excessive sinfull affections ; as excessive sinfull joy , and delight in sinfull pleasures ; he being about us , is alwayes carried in these affections , and carries us also strongly in the wayes that lead unto eternall perdition . Wee judge , when a man suffers some outward punishment , as casting into prison , or the losse of his sight , oh hee is infearfull case ; but what is the case of a man blinded by Sathan , and his owne lus●…s ? A man that is a slave to his owne base affections , and by consequent to the Devill , which rules in his affections , and so consequently to damnation ; A man that lies under the wrath of God , that hath no heart to repent ; If a man had spirituall eyes , to consider the case of that man , he would never pitty so much the case of those men that suffer outward losses , as hee would pitty those which he sees to live , and oftentimes to die in evill courses of life . This should therefore be an use of direction to us , that seeing we heare , that God rules the hearts of men , that hee takes away his Spirit , and leaves men to occasions , wee should pray to God to rule our hearts himselfe ; Lord take thou the rule of our hearts to governe them thy selfe : It was a good prayer of the Ancient Church , Oh God from whom all holy desires , and all good counsels doe proceed , &c. Indeed it is hee from whom all good counsels doe proceed . These ten Hornes , they were ten Kings , no doubt but as they were men of great place , so of great parts , but without Gods Spirit , without his light , the greatest and the wisest man is but mad , he is as a man out of his wits , puzzeled in darknesse , and knowes not which way to goe . When God gives men over to their own lusts to their blind affections , they lead men to judgement , & they must needs fall into the pit . Let us desire God to put into our hearts holy desires , holy purposes ; for from him all holy desires come ; let us desire him not only to governe our estate , and to preserve our bodies from danger ; but Lord keepe thou our hearts , we cannot keepe our hearts of our selves , doe thou bend our understandings , bow our affections , and our wils , that they may run in the right way . And ( to stirre us up to this the more ) wee must know , that that Evill which wee do not , we are beholding to God for , as much as for the good wee doe . Why doe not men , having an ill disposition , and corruptature , doe ill ? Because God offers not occasions of ill ; if God should offer occasions , they would commit the Evill as well as others ; It is God that puts into mens hearts to hate that Evill : If God should take away his Spirit , men would not hate evill , when occasions are offered , as these men did not , when the occasion was offered , They gave up their kingdomes and thrones to the Beast . So that we are beholding to God , for all the ill that we do not , either it is his not offring occasions , or else his giving us strength in the occasions . This we forget . Wee are apt to say , this wicked man hath done this , this good man is fallen into this , this man hath done that : but where is our devotion at this time ? we should rather say , Lord it was thee for causes thou best knowest , for if thou hadst left me ( especially when occasions were presented and offered , and there was a correspondent corruption in my heart ) to close with the occasion , I had fallen into the like sinne , it was thy keeping , and not my goodnesse . One thing more , the Beast is exprest before in Chapter 13. to bee lead by the Devill . So that howsoever the Devill , who by Saint Paul is called the God of this world , and the Pope the subordinate Vicar to the Devill ( and so by consequence he is the Devill , for the Devill , the Dragon rules him : ) Howsoever I say there be the Devill , the God of this world , and the Pope in this world , the Vicar of that Dragon , yet there is but one Monarch , one that rules all , both Devill and Pope , and all the wicked limbs of both to his owne ends . It was God that put it into the hearts of these Kings to give up their Kingdomes to the Beast : It is he alone that is absolute , that gives the liberty of the Chaine , both to men and devils : Thus farre they shall goe , and no further . It is a good saying of the Schooles , There is no Ill so ill , as there is good that is good , there is not any ill so strong , as God is good : but every ill must come under the government of God : The Devill himselfe , nor the vile heart of man cannot goe out of his rule , yet may runne out of his Commandements , but then it runs into his Iustice , hee may goe against the revealed will of God , but then hee runs into his secret will : there is no Ill , Ill in that degree , that God is good , but every Ill is in somewhat , and from somewhat , and for somewhat that is good , as it is over-ruled by God. The crucifying of Christ , which was the worst action that ever was , yet it tended to the greatest good , viz. the salvation of mankind . So this giving to the Beast , of these ten Thrones , by these ten Kings , it was a sinne , and a punishment of their sinne , but it was for a good end , as wee shall see afterward , if the time will give leave . This should teachus absolute dependance , and subjection to this great God ; they need feare no creatures , that feare God , they need feare no Devill , nor Turke , nor Pope , nor all the lims of them , for God is the absolute Monarch of the world , he can doe what hee will , and if God be on our side , who can be against us ? It is said , that hee is a wise Politician , that can make his owne ends out of his enemies designes : The great Governour of heaven and earth can doe so ; He can put a hooke into the nostrils of the Leviathans of this world , and can draw them , and rule them as hee pleaseth ; they may doe many things , but it shal be all to accomplish his ends and purposes , they shall doe his will : God put it into the hearts of these Kings to fulfill his will ; ( Hee ) put it into their hearts , to agree to give up their kingdomes to the Beast ; and so they did submit themselves to Antichrist , for a great while . In the next place it is expressed how this came , They ( Gave ) their Kingdomes to the Beast . Wee are to see how farre faulty these Kings were , and how farre faulty the Pope , the Beast , was to whom they gave their Kingdomes . For it may be objected , that these men they did but obey God , for hee put it into their hearts , and for the Pope , they offered their Kingdomes to him , and who would not receive offered Gold ? But here is a deale of devillish deceit ; for first , God gave them over to themselves , and they gave themselves , and their Kingdomes to the Beast ; what then was sinfull in them ? This , to give their Kingdomes to the Beast ? This , they betrayed their Kingdomes ; Here is a wrong to God , a wrong to themselvs , and a wrong to their Subjects . A wrong to God , whose Vice-gerents they were ; did he give them their Kingdomes , to give them to his Enemy , to give them to the Beast , and by consequence to the Devill ? Doth God raise up men to rule , that they should enthral themselves , and their Kingdomes to the Beast , to give them to Gods Enemies ? No , Kings raigne by Him ; The Pope saith , by mee : Is their constitution of men ? No , Kings raigne by God , they derive their authority from him : It is he that hath power over Kings , Dan. 2. They raigne not if he will , and they may rule ●…f he will , by his will permitting , else no man can raigne , By mee Kings raigne : If then they reigne by him , it is a treason against God to betray the Kingdomes , that hee hath given them , into the hands of his Enemies : It is a wrong to Christ , whereas they should kisse the Sonne , by kisses of subjection , as Princes use to doe in the Eastern Countries , to fall downe and kisse their Soveraignes toes , they doe ( in this ) the cleane contrary . Here is a wrong to themselves , they betray their owne authority , that when God hath made them Kings to rule , they will bee slaves , and it is a great sinne for a man not to maintain his standing , as it is well observed by his Majestie , who ( if ever Prince did ) doth vindicate himselfe , and challenge his regall authority , and it shall continue , and make him live even to the worlds end . It is the greatest sinne for a man to betray himselfe ; Every man is to maintaine that place and standing , that God hath set him in . These ten Hornes they wronged themselves , and their place , God made them Kings over their people , and they become slaves to an Antichristian Priest. It was a great wrong to their Subjects , kingdomes we know follow their Kings , and if Ieroboam make Israel to sinne , all Israel will quickly sinne : diseases come from the head , if the head be naught , there will bee a disease in the body ere long ; A greater stone being tumbled downe from a Hill , it carries lesser stones along with it ; so , great Kings when they fall themselves , they draw their Kingdomes after them : therefore the phrase of the Scripture is , God put into their hearts to give , not onely themselves , but their Kingdomes to the Beast : for commonly the Idoll of the people is their King , and being led by sense , and not by faith , they feare him more then they feare God , and their owne restraint , more then they feare Hell , and so they come to this damned Religion by depending upon him : therefore it is a wrong to the people , knowing they are so slavish by nature , and wanting faith , are fearing terrour led by the present command of their King. Thus it was a wrong in these Kings every way . But the Pope , the Beast , what was too blame in him ? He did but take that which was offered him , They gave their Kingdomes to the Beast . I answer , Indeed hee tooke that which was offered him , but he did abuse these Kings , hee abused the Christian world , Hee had no title to these Kingdomes , but was a fraudulent Possessor of them , because hee came to them by a slight ; Hee raised himselfe to the Popedome by the ruines of the Empire ; for upon the divisions of the Empire , the Emperour having enemies in the East , hee was faine to rest in Constantinople , and thereupon Rome being much neglected , at last was over-run by the Gothes and Vandals , and the Pope taking occasion of the absence of the Empe●…our set up himselfe ; thus raising himselfe by ●…e ru●…nes of the Empire , and then hee being ●…stablished , set up Pepine , Father of Charles the Great , and put downe Childerick ; who ( being 〈◊〉 weake Prince ) he deposed , and set the other 〈◊〉 , that he might gratifie him so ; so hee col●…ogued with Princes . And then againe , hee wan respect and authority from the Hornes , by diabolicall and 〈◊〉 courses . For first , hee abused their under●…andings , keeping them from the Scriptures : ●…nd then he abused their affections , and drew ●…em this way , and that way with toyes . They ●…ave him great matters , and he gave them In●…ulgences and Pardons , & consecrated Grains , ●…nd such like things . Then againe , hee would oft force them to ●…ield by Excommunications , and many false ●…itles of Peters Successor , and Peters Chaire , so by the terrour and dread of Excommunica●…ion , hee awed them . Againe , he wrought by subtilty , joyning with one Prince against another , setting one against another : And if hee joyned with any party , he had such a slight , that hee would be sure to make him a slave to the Papacie , one way or other , or else hee would excommunicate him , and then before they should bee absolved , they must either pay a great summe of money , or else they must goe such a voyage , or set such men or such on such an Enterprise . And then againe , hee gave dispensations to sell soules , and so men might doe what they would , they should have Pardon , otherwise they should have Excommunication . And then againe , hee had preferments for the Sonnes of the Hornes , Cardinals places for their second Sons , that they should be great Princes , he had high places for them . Then againe , hee layed his foundation on false grounds ; He would be universall Bishop , and the Church could not erre , and al of them must fetch , and determine of their matters from him , and appeale must be made to none , but to him , and in certaine cases none could satisfie the Conscience but him . So that hee greatly raised his authority by these false and cousening meanes , and all that yielded to him , were a deluded company of people , that were deluded by the false and subtill courses that he tooke . And therefore , although they gave their Kingdomes to him , yet he possessed them by a fraudulent ritle , the meanes he used were diabolicall . They gave their Kingdomes to the Beast , till the word of God should be fulfilled . Well , wee see here the Iudgement of God upon the Christian world ; It was not onely a Iudgement upon these Kings , as they were Kings , but God punished the peoples sinne in the slavery of these Kings to the Beast . See here , the Iudgement of God upon Kings and Princes , for not esteeming as they should doe the glorious Gospel of Christ , for they both , Princes and people had it , but they esteemed it not , but delighted in untruths ; therefore God gave them up to believe lies . We are not therefore over-much to pitty our Ancestors , though they deserve pitty , yet wee excuse them over much this way ; for certainly God is just in his Iudgement , who seeing them delight in lies , more then in his truth , tooke away his grace , and gave them up to this Beast , that they should give up their authority , both Prince and people to him ; And because they would not be ruled by Gods will , thinking themselves wiser then he : He appointed them to be ruled by one that should bee ruled by the Devill : For the Devill was in the Pope , and who would serve the Devill , if hee knew it ? But because they would not yield unto Christs sweet government ; therefore he gave them over to a government fit for them , even to be governed by the Beast . I beseech you take notice of this point , when we entertaine not the glorious Gospel of Christ , the good word of God , that word that declares salvation unto us , and which is an Instrument to worke grace in us , to fit us for heaven ; that word that is the seed , and the food of our new Birth , the Evidence of our Inheritance ; that good word , which is the greatest Iewell under heaven , when we doe not value that , it is the greatest errour that can be , and it is just with God , to give us up to this , and to that errour , if not unto Popery , yet unto some one errour that the Devill is in , and contrary to the Spirit of God. Doe yee thinke , if a Master should see his servant take ill courses , and would not doe according to his appointment and admonition , that he would not leave him to take his owne course , and so let him do his owne will , that thereby he might see his folly , in not being ruled by him ▪ So it is just with God , when hee sees that wee doe not make much of his Gospel , of his soule-saving Gopel , that we will not have that alone , but Traditions with it , and that besides Christ , wee must have other Mediators , as if Christ were not rich enough : It is just with God to give both Prince and people up to the Beast . Let us therefore make much of the Gospel : what moved God to give up the Easterne Empire , those glorious Churches in Saint Iohns time , unto the Turke ? nothing but this , they did not value the Gospel : What moved God to give up those Western Kings to Romish Antichrist ( for those two , the Turke and Pope are twins , they had their beginning at once , about 700. yeares after Christ ) what moved this ? But only when God had dealt graciously with them at the first , and gave them his truth to save their soules , ( which is the most comfortablest thing in the world , to have God discover what he meanes to do with us , and what he would have us to doe ) when he discovered his will to them , and saw them leave his will , saw them leave Gold , and take Drosse , prefer the traditions and wisedome of men before the wisedome of God , it was just with him to give them up to beleeve lies . They gave their Kingdomes to the Beast ( marke the limitation here , untill ) until the word of God should be fulfilled . I see I cannot make an end of the Text ; a little further , and so I will conclude . Here is an Vntill , here is a stop , the Devill and the Beast had their time to seduce the Kings , and the Kings had their time to bee seduced , and to give up their Kingdomes , but God hath his time , Christ hath his time : Christ gives his enemies time , and then takes time himselfe : Vntill the time that the Word of God shall be fulfilled . We see here then a mixture of mercy with justice , that after God had given them up justly , not only the Easterne Empire , but also the Western Kings to the Pope , yet notwithstanding here is an Vntill . God limits Ill , not only for the measure of it , but also for the time of it ; God at length turnes the streame of things , so that these Kings that were thus abused , and baffeled by this Man of sinne , this Beast , at last they grow wise , by the in●…nct of God , and hate the Beast , as much as ever they loved her . So then this is the point . That the same God , that by divine Providence gave way to these Kings , to abuse the doctrine of the Gospell , and that gave way to these people , that were unthankefull , to yield themselves in such slavery to the Pope , yet notwithstanding in mercy God at the last put into the hearts of these Kings to with-draw their necks from this yoke , and to put their necks under Christs yoke . This Vntill , hath had a beginning many yeare agoe ; for wee know , ( to omit other Kings of other Countries ) King Henry the Eight of famous memory , ( take him without those things we cannot upbraid ; now he was a man of great , and excellent parts , as hee was of great vices : ) Hee was an excellent instrument of Christ , to unhorse the Pope , to shake off his government , to hate the Whore , and to eat her flesh ; that is , to overthrow the Monasteries , those Cages of uncleane Birds , and those Peter-pence , those exactions ; for indeed the Pope made England his Asse , to beare his burthens : It would move any mans patience , to see how pittifully the Popes of Rome have abused this Iland , so that we may now truly say as Christ saith : If the Son make you free , you are free indeed ; Christ hath made us free , the Gospel hath made us free , and ever since the comming of the Gospel wee have flourished . King Henry shooke off the yoke first , and after him King Edward , and after him Elizabeth of blessed memory , and now our gracious King. So that this Vntill , it begun long since to hate the Beast , and to eat her flesh ; one thing ther●… is yet undone , To burne her with fire , if they hate the Beast , and eat her flesh , this will c●…me to●… , to burne her with fire , even the ten Kings that were subject to her before shall doe that . Wee see wickednesse shall not thrive alwayes , it shall not alwayes bee night , but the Sunne shall arise at the last , Impostures shal not alwayes abuse the world , their madnesse shall be made manifest at length ; as Paul saith , 2 Tim. This is our Comfort , that there is an Vntill , a time prefixed of God , to discover , and to lay open all Impostures : And now the time is come , that most of this should be fulfilled , some of these words of God are fulfilled , the Beast is hated , and now the Beast is known to bee the Beast , to bee cruell , witnesse the blood of Saints , the Murther of Kings , those horrible acts that are allowed from Rome . The Beast I say is now discovered , and hated . The Affections that are due to the Beast is hatred . If ever we hatred any thing , we may hate the state of Rome : It is a Beast , and the object of hatred , and ever was ; and if ever I say wee hated any thing that was deserveable of our hatred , it is that , why ? do we not hate a Harlot ? doe we not hate an old Strumpet , an old painted Strumpet ? doe wee not hate her that is a Bawd ? there was never Bawd , there was never Whore that did the thousand part of that harme , that this Bawd , this Beast , this Whore of Rome hath done , drawing so many thousand soules to hell . Of all the Iudgements that ever were since the beginning of the Christian world , that God hath visited the pride and wickednesse of men with , there was none so grievous , as to suffer this Man of sinne to rule in the Church : the spirituall judgement of the Papacie , it is the greatest judgement of God , that was ever inflicted upon any . We hate them that misuse us under the pretence of love , that cheat and cozen us , and we delight in their punishment ; there was never Cheater , never Cozener like this : And surely so God hath fulfilled his word , that shee is hated even in our Children , that know but the grounds of Religion , to whom Christ hath shined by the evidences of his thuth , that have the Spirit of God in them , they hate those Impostures , those abuses of Christian Religion , with which this Beast hath deluded the Christian world , which shewes that they have a contrary spirit to the Spirit of God ; and indeed so they have , for besides their own base government , they maintaine the corruptions of men , feeding the pride and vanity of mens natures , with outward , formall , empty things ; so that the very weake ones , even Children now they hate the Whore , hate her Impostures , hate her Cruelty , hate her Lying , and all . I see the time is past , I can goe no further , ●…ut will draw to an end , only a little to still us up . Shall God then reveale , and discover this painted Strumpet , this Bawd , and shall wee labour to conceale her ill , shall we dawbe , shall we make her better then she is ? shall we hinder Gods purpose ? Gods word is , that shee shall be revealed , the Princes shall hate her , and consume her with fire : Let every one of our purposes helpe Gods purpose and Providence , and decree in this point , that this shall be , it is Gods purpose ; and whosoever stops it , certainely they bring the judgement of God upon them ; those that would reare up ●…ericho againe , wee know what befell them , and they that reare up Rome , that begins now to bee discovered , they bring the Iudgement of God upon them : God will performe this as well , as he performed the other , as he put it into the hearts of these Kings to betray their Kingdomes to the Beast , so hee will put into their hearts to hate the Whore. Now that we may hate her , let every one labour in his place , Ministers in their place to lay open their Impostures , their cousenings , and all their filthinesse , whereby they deceive the people : Magistrates in their place to ocuntenance the Ministers , to see the lawes executed as they may : These that through ignorance are seduced , that are not Iesuited ( for there is no hope of them ) but others , their persons many times in the policie of state may have favour , but not their Religion . Let us all take heed that wee grow in knowledge : Let us labour to make more of the Gospel of Christ , the more Christ appears in glory , the more Antichrist will appeare in shame ; Let us labour by prayer , and not give God over by prayer , to plant the love of the truth in our hearts , to entertaine the truth with love , to value it according to the respect it deserves at our hands , and let us labour to be molded into that truth , to obey it , else though we have it ; yet if wee doe not love it , if wee be not transformed into it , though our wits and parts be never so great , we may be seduced to errour : God gave over these Kings , men of great place , and of great parts , because they did not love the truth , to beleeve lies . My purpose was to have shewed the danger , if we do not further Gods purpose in discovering this wicked Antichrist : A state wherin the Devill , the Dragon , is effectuall , and this Book wondero●…sly sets downe the danger . It is another manner of danger now to relapse , and to apostatize , after the appearing of the glorious Gospel of Christ : then it was a hundred years agoe under darkenesse , and we know it to bee so : of all the judgements in this world it is the greatest for God to give up a man to decay in his love to the truth , to affect this cursed Religion , that the sentence of God hath past upon , and it must be fulfilled , That they shall hate the Whore , and burne her with fire , that she shall be left desolate and naked . But you may object . Alas how is that likely to be , when wee see now what strength the Beast hath gotten , and how he ru●…fleth in the world at this time , how he triumpheth and trampleth the poore Church under his feet . Well , it is but a living before death , undoubtedly Babylon is fallen , it is fallen , saith Iohn in his time ; that is , it is as sure to fall , as if it were fallen already : the word of God hath said so , the power of man cannot hinder it : He that put it into the heads & hearts of the Kings to betray their Kingdomes , he shall also put it into their hearts and heads to hate , and burn the Whore with fire at the last ; It must be so , the Angell said it was done , as if it were done already , it is as sure as if it were done ; therefore let us never take scandall at the flourish●…ng state of the enemies of the Church abroad , let us never dislike our Religion for that . Babylon is fallen , the time will come when it shall be done , Heaven hath concluded it , and earth cannot hinder it , no nor Hell neither , God hath said it , and shall not he doe it ? It is the word of him that is Lord of his word ; because hee is Lord of hosts , and Lord of the Creatures : It is the word of him that is Lord of Lords , that is Lord of heaven and earth , Lord of all things ; He hath said that Babylon is fallen , and therefore it must be so , he being Governour and Lord of all things , and of his word too , that can make all things prove serviceable to his purpose : Let us comfort our selves therefore , as if it were present , and not take offence at the state of the Beast , and the Whores flourishing , but present him to your selves as hee is set out in the Text , see him growing , see him rising , see him decaying , and at last see him cast into the bottomlesse pit , to burne in the Lake of fire for ever : It is you see the word of God from heaven , that he is fallen , and cast into the earth as a Mil●…one , and shall never ●…ise againe : He shall never quicken againe . Heathen Rome was quickned by Papall Rome ; the Pope quickned the former Beast : But there shall never be Beast after this Rome , and therefore he is said in this Chapter , To goe into destruction ; that is , he , and his state , and all ( without repentance ) shall so go into destruction , that there shall never be other Beast . And that that shall helpe this destruction forward , shall bee the course that themselves take ; God as he hath decreed their destruction , so hee hath appointed that their owne plots , which they have devised for their owne maintenance , shall turne to their confusion : Doe you not thinke that the ruine of the Pope will be by the Iesuits , who are growen ( by their pressing themselves , and by their pragmaticall medling into Princes affaires , by their drawing and assuming all busines to themselves , and by their striving , and bringing all to their profession ) to such hatred of the world , that even these meanes , which they themselves take , will be the meanes of the overthrow , and downefall of Popery : As the counsell of Achitophel was , the meanes to infatuate him , so their owne courses will cause their own overthrow . In the Powder-treason , they thought they had been made for ever , but God turned their wickednesse upon their owne heads . And now in these later times , we may see that God takes his cause into his owne hands , and you know who spake it by observation , Hamans wife , If thou begin to fall , thou shalt not prevaile , but shalt surely fall before him ; so if God take the matter into his owne hands , as hee hath done already , let them feare ; For they shall surely fall and not prevaile , untill he hath wrought his worke in Sion , untill he hath thorowly purged his Church : they shall prevaile ; there is a little time alotted them , but it is nothing , let us see by the eye of faith , what this Book saith of them , that they shall be destroyed , and let us looke on the courses they themselves take which wil cause their destruction ; was there ever any thing that weakned Popery so much , as this desperate attempt that we now celebrate this day ? Indeed if wee goe to an ignorant Papist , and tell him what doctrine they teach , and what upholds their doctrine , tell him of the Powder treason , aske him concerning the traytors , he will mince the matter , oh they were unfortunate Gentlemen , &c. But how did Sixtus Quintus mince the matter when they had successe in the massacre in France , when many thousands of people we●…e sl●…ine , against the Law , slaine under pretence of being married , and bidden to a marriage ? He was so farre from disallowing the act , as that he caused it to be pictured in his Palace : So if these had achieved this , they had not been unfortunate Gentlemen , they had beene made , they had beene sainted , as some of them are ; Saint Garnet , S. Devill ; if the Devill himselfe will helpe them , and further Popery , hee shall be sainted , and if they be never so base , yet for their Rebellion , and destruction of Kings , they shall be sainted by them ; will not this provoke men to hate the Beast and the Whore , to make her desolate and naked , and to eat her flesh , and to burne her with fire ? Well , the time is past , I cannot finish the Text as I thought to have done : To speake to the particular occasion I need not , it is yet fresh : And what should we speake of the Gunpowder-treason ? the Iesuits and Priests having the Devill for their Mid-wife , they are big of such like plots , Hell , Rome , and Sathan , and the Iesuits , those Frogs of the Bottomlesse pit , they are full of devising such attempts . But I rather thought to speak against Popery , against the Beast , and her Religion at this time then Rhetorically to amplifie that act of theirs ; when indeed we are ready to have a new one continually , for they are alwayes plotting and devising , I meane those Iesuits ; Our comfort is to looke to the Scripture , to looke here what shall bee the end of these Frogs , and of the Beast , ere long they shall be cast into the burning Lake : Let us blesse God that we live under this government , of so Gracious a Prince , that hath more weakned the Pope by his learned Writings , then ever any Prince did . So much for this time . THE RVINE OF MYSTICALL IERICHO . A Sermon preached upon the 5th of November , in remembrance of Our Deliverance from the Papists Powder-Treason . BY The late Learned and Reverend Divine , RICH. SIBBS . Doctor in Divinity , Mr. of KATHERINE Hall in Cambridge , and sometimes Preacher to the Honourable Society of GRAYES-INNE . IOSH. 6. 10. And it came to passe when the people heard the sound of the Trumpet , and the people shouted with a great shout , that the Wall fell downe flat , &c. LONDON , Printed by T. B. for N. Bourne , at the Royall Exchange , and R. Harford , at the guilt Bible in Queenes-head Alley in Pater-noster-Row . 1639. THE RVINE OF MYSTICALL IERICHO . HEB. 11. 30. By faith the Wals of Iericho fell downe , after they had beene compassed about seven dayes . THIS Verse suites somewhat to the occasion : therefore I have made cho●…se of it at this time . This Chapter containes the triumph of Faith in the hearts and soules of those in whom this blessed grace is planted ; so that the excellencie and office of all graces are attributed to it , there is a stirring up of al other graces whatsoever in saith . All the Worthies that are spoken of before they did that they did , And obtained a good report by faith . The Spirit of God goes on here , and shewes a glorious effect of this blessed grace , in the falling downe of the Wals of I●…richo . This short Verse is taken out of the Sto●…ie of the Conquest of Iericho , mentioned in Ios. 6. in the later end of the Chapter , where you have the whole Storie set down at large , I need not rehearse it : And withall you have there a curse set downe ; that whosoever should goe about againe to build the wals of Iericho , he should lay the foundation in his first borne , and in his youngest Sonne he should set up the gates . Hee that would raise up such a cursed building againe , hee should doe it with the overthrow of his owne building , of his owne Family ; ( as the Scripture cals a mans house a building ) he should lay the foundation in his eldest Sonne , and build the Gates at the death of his youngest Sonne . And a little to acquaint you with the fulnesse of the word , before I come to the Story : you have an audacious cursed attempt to build the wals of Iericho againe , in 1 King. 16. toward the latter end , in a wicked Kings time , in Ahabs time . There was one so adventurous , one Hiell , that he would build Iericho , hee laid the foundation in Abiram his first-borne , and set up the Gates in his youngest Son Segub , according to the word of the Lord spoken by Ioshua , the Son of Nun : you see whence this storie is fetched . By faith the wals of Iericho ●…ll downe , after they had beene compassed about se●…en dayes . They were compassed about seven ●…ayes , and the Arke in the midst ; and the se●…enth day , they went seven times about , and ●…en the wals fell downe , as you have it in the ●…tory . But to come to the words , and to ha●…en to that that I specially meane to touch at this time . First of all observe here , that Iericho had mighty wals , as you see in the Storie ; it had wals , and trusted in these wals ; or else they would have come out , and have made condi●…ions of peace with Israel : but as they had ●…als , so they were confident in them ; as you ●…ee the Spies , in Numb . 14. they tell what ●…alled Cities they had , and that terrified them . And next you see here , that God overthrowes their wals , and by what meanes ? by ●…oore , and base means , by Trumpets of Rams●…ornes ; they had silver Trumpets , but they used not them , but meaner Instruments , Rams-hornes , those were the meanes , and the time that they used them seven dayes together , and then that by faith , using these meanes , they overthrew the wals of Iericho , they fell down . From hence by Analogie , and proportion wee may see . First of all , that carnall men they build up wals , and put their trust in them . The secondis , that God confounds these courses . The third is , that God doth it by weak , and silly means beleeved by faith . The last point is , that faith in the use of these meanes overcomes all . By faith the wals of Iericho fell downe after they had beene compassed about seven dayes . And then wee shall come to other things that concerne us , and apply it to the time . Naturall men since the fall they must have somewhat to trust to . Since man lost his first prop , and confidence , and communion with God , hee turnes to the creature , there is alway some confidence in some creature , and men leave God in what measure they trust that . When Cain was banished his Fathers house , then hefals to building of Cities , he must have some contentment ▪ and those that were escaped the flood , within a hundred yeares after the Flood they must build a Tower of Babell , that should reach to Heaven , to get themselves a name , wanting better courses . Every one will have some Castle , and wall of Iericho to trust to ; Riches are the Rich-mans strong hold , as Salomon saith . Achitophel trusted to a shrewd head and policie , that proved his ruine afterwards . The Iewes had outward sanctitie to trust to , opposing it to the righteousnesse of Christ , the righteousnesse of faith , Rom. 10. they would set a foot a dead Righteousnesse that could not stand , and therefore they were shut from the Righteousnesse of God in Christ. Man will have a holinesse , a wisedome , a strength , and power of himselfe , in the things below here , as I might shew at large , both in examples , and otherwise : naturally we find it in our selves ; if we be sicke , we trust to the Physician , and other meanes ; if we be in danger , we flee to the arme of flesh , to some mighty man , wee trust in some great friend , if we have any ; If we be in danger of invasion , or such like , wee trust our wals and defences , and till strong temptations come , we trust in our ownstrength till Sathan picke so many holes in it , that wee cannot stay there , and that conscience upbraids us : Alwayes a man hath somewhat to trust to , till he be brought to desperate conditions ; and rather then he will have nothing to trust to , hee will trust to the broken Reed of Egypt , hee will trust to that that will deceive him , and hurt him , as the Reed of Egypt did the Iewes , rather then they would trust God , and the word brought by the Prophets , they would trust Ashur , and Egypt . Now the Spirit of God in the Scriptures takes notice of this pronenesse to false confidence : Trust not in uncertaine Riches . If Riches increase , set not your hearts on them . And man when he sets his heart upon false confidence , the issues are more dangerous , hee will come against God ; he doth not onely set up these holds , that hee hath in rebellion against God , but he proclaimes ( as it were ) defiance to God , and his word , and his ordinances , till afterwards God destroy all his false confidence , and bring him to shame . In 2 Cor. 10. there is a notable place to shew what holds there are in the heart of man , that oppose against God , and his truth in his word , holds that Sathan keeps in man , and man joyning with Sathan the Enemy , holds against God and his truth . The weapons of our warfare ( saith he ) are not carnall , but mighty through God , to cast downe strong holds : The holds are within us , and wee are so farre from preparing our selves to Grace , and to entertaine Grace when it is offered , that naturally wee set up holds against God and Grace . There must be strong power to over-turne all , to lead them into captivi●…y to the obedience of Christ ; To cast downe the imaginations , and every high thing , every high thought that exalts it selfe against the knowledge of God , and to bring in Captivity every thought . So there are three mighty things in every naturall man. This false reasoning , and Sophistrie ; there is no man will goe to Hell without reason ; take the debauchedst wretch that lives , he is mad with some reason , and he will be damned with some reason ; God is mercifull , Christ is come ; and others are as bad as I , and I hope in time to repent ; this vile reasoning must be turned out of a man before he can be saved . Then there are proud thoughts , what ? shall I yield to such a one as he ? I am better then he ; I understand these things as well as hee : As that proud Cardinall in Germany said , I confesse these things that Luther finds fault with are naught ; but shall I yield to a base Monke ? so men thinke , shall I yeeld to a Minister ? the proud , rebellious heart of man , is lift up in proud thoughts against God. And then there be fore-casts ; if I do thus , this danger will come of it , I sha●…l provoke such an Enemy , I shall lose such a friend , I shal indanger my selfe : Now when the truth of God comes , downe goes all these sophistries , and high thoughts , and all these fore-casts , they all lie flat when the Spirit of God comes in the power of the word : but naturally every man hath these , hee builds up some Castle against God , hee builds up the wals of Iericho , and trusts in them too . Thy wisedome hath caused thee to rebell , saith God to the King of Baby lon : Let not the wise man trust in his wisedome , insinuating that wise men are subject to trust in their wisedome , and the rich man in his riches , and the strong man in his strength ; therefore God commands that they should not doe so . Thy wisedome hath made thee to rebell . Let us take notice of this , and make this use of triall of it , that if by the power of Gods Spirit , we can use all outward meanes , and not trust in them , that we can trust in God , and not to our strength , then wee have somewhat in us above nature ; for naturally every man before he be in communion and covenant with God , he hath some earthly false support or other to trust on , either within him ; some policie , and wisedome ; or without him some friends , or riches ; some Bulwarke or other , and this sets him against God , and against the means of salvation , till God come in effectuall calling , and overturne all : but this doth but make way to other things , therefore I only touch it . The second thing is this , that God first or last overturnes all vaine confidence in the creature , The wals of Iericho , downe they must ; and whatsoever exalts it selfe against God , either it shall end in conversion , or confusion : because the time must come , that God must have all the glory : Was there ever any man sierce against God , and prospered ? The rage of man turnes to the glory of God , saith the Psalmist . There is neither wisedome , nor policie , counsell nor strength , or any earthly thing against the Lord , as the Wise-man saith , Prov. 6. God will confound all , he scattered the proud in the Imagination of their own hearts , as the blessed Virgin saith : And when they had built Babell , to get them a name , they found confusion . There is a notable place in Esay 50. Behold all you that kindle a fire , that compasse your selves about with sparks ; Walke ( saith God ) in the light of your fire , and in the sparkes that yee have kindled ; this yee shall have at my hand , yee shall lie downe in sorrow : Men that will walke in the light of their owne fire , that will have a wisedome of their owne ; distinct may contrary ( oft times ) to Gods : Well , goe on , walke in the light of your own fire that ye have kindled ; but take this withall with you : You shall have this at my hands , saith God , yee shall lie downe in sorrow . What became of Hamans plots ? what became of Achitophels policie ? they all turned upon their owne heads ; although men build up Castles to secure themselves in their earthly defences , and munition , yet God overturnes all . Therefore let us make that use that Ieremy doth , Ier. 20. Therefore let not the wise man trust in his wisedome , or the strong man in his strength , or the rich man in his riches , let a man joy in none of these : but if he will joy , let him joy in this , that he knowes the Lord , that hee is in covenant with God. That for the second , briefly . The third is this , that God doth this by base and weake meanes . He confounds great , and mighty Enterprises , and mighty persons , and useth but base and despised meanes : As here the wals of Iericho fell downe with the noise of Rams-hornes . This I might carry along through all the stories in the Scripture , from the creation to this present time , to shew how God doth great things by despised meanes , sometimes by no meanes at all ; sometimes cleane contrary to all meanes . When our Saviour Christ gave sight to the blind , hee put clay upon his eyes , that one would thinke were fitter to put them out . We see in the storie of the Israelites what an Oxe Goad did , and what Sampson did with the law bone of an Asse : Wee see by what a trick the Midiani es were put to flight by Gideon . In all the Stories wee see when God would doe great matters , hee doth it by base meanes : when hee would confound the pride of Pharaoh , he will doe it by Frogs , and Lice , and such base creatures , that were fittest in Gods wisedome , to overthrow the pride of that wretched King : God , as he over-turnes the pride of men ; so for the most part hee doth it by weake , and despised meanes . And the Reason is cleare , that he may have all the glory ; sometimes the meanes that hee useth have no influence at al to effect the thing : but are only joyned with the thing ; as here , what influence could poor Trumpets of Rams-hornes have to cast downe Wals ? they could have none , but only it was a thing joyned before the wals fel down ; they were things that must be used to try their obedience ; and that they might know that it was not by chance that they fell downe , but by Gods power , and for other reasons . But if there bee any influence from the cause to the effect , it is supposed it cannot produce the effect of it selfe : therefore I say God doth this , that he may have all the glory ; for that is his end , and it ought to be our end : we see here though they had silver Trumpets , yet they must by Gods appointment use these base meanes , Trumpets of Rams-hornes . Now they were to use them seven dayes together , and therefore on a Sabbath day : but it was no breach of the day , because God can dispense with his own Law ; In case of Charity good workes may be done on the Sabbath , and in case of duty likewise , as the Priests killed the sacrifice on the Sabbath : so here was sufficient warrant for them , God gave them a command , God that made the Law , can dispense with his owne Law in things that touch not upon his nature , as his truth , and purity , &c. doth : In things that touch his nature , hee should deny himselfe , if hee should dispense : God cannot lie , because truth is naturall to him ; God cannot doe any thing that is unfit for his nature : but for things that are out of him , he is Lord of dayes , hee is Lord of goods and life , hee hath a right to dispense here , as we see in the taking away the Egyptians Iewels , and the like ; they were outward things : But for those things that are intrinsecall in God , hee cannot command that which is contrary to his truth , and nature , other things belong to his Soveraignty ; but that by the way . They were to compasse the wals seven dayes : if they had made an end before the seventh day , the wals had never fallen down : howsoever there was no power in their going about to effect that , yet God would not worke the effect till hee was waited on in all the seven dayes . The meanes appointed by God must be used , and so long as God will have them used , there must be a depending and waiting upon God all the time . To give a little further light , to that I touched before , you will aske , why God useth meanes , and doth not worke immediatly ? why hee did not cast downe these wals by his owne will , and pleasure ? Besides , that I said before , God useth second causes , not for defect of power , but for demonstration of his goodnesse , and for the trial of our obedience , and the like : therefore being Lord of Hosts hee hath multiplicity of rancks of creatures , which he useth to effect those things , that hee could doe himselfe , if it pleased him : therefore let such questions cease : it pleased God so to doe . The last point is this : It was by Faith , in the use of meanes , that the Wals of Iericho fell downe . If they had not depended upon God , in their going about seven dayes , the wals had stood still . It was by faith they did it , and it was a great faith , that using such a ridiculous stratagem as this , to goe about the wals with Rams-hornes , they should thinke the walls would fall : It might shake their Faith , and likewise expose them to the scorne of those of Iericho within : therefore it was a great faith in them : Not that all had faith ; for certainely divers of them were unbeleeving persons : But Ioshua their Captaine , and some others of them had faith , and al of them had hope of the best . It was faith that believed this in this unlikelihood of second causes ; for there is the strength of faith , when second causes are weake , then faith is strong . Abrahams faith was the stronger , by reason there was more indisposition in the second causes , in Sara's wombe to conceive a child ; for her wombe was dead ; in the course of nature shee could not conceive : therefore it is said by Saint Paul , Rom. 4. He being strong in faith , gave glory to God , strong faith gives glory to God. So here was a strong faith , because the meanes were weake , or none at all ; for these meanes had nothing in themselves to work such a glorious effect as this , that the falling of the wals should follow ; it was but a meanes adjoyned ; that it should be done by such a poore thing as this , it was the strength of faith . But was it the strength of faith in it selfe ? could faith do this ? Oh no ; but that which that faith laies hold on doth , that faith is said to doe : God honours the grace of faith , by terming that to be done by it , that he doth himselfe ; for it was the power of God , the goodnesse of God to them , and the justice of God ( against the sins of these people ) that overturned the wals of Iericho , faith it was , but an empty hand to lay hold upon this power ; it was the grace , whereby they went out of themselves , and denied themselves , and gave glory to God , in accomplishing the truth of his word , and his wisedome , and power , and justice . So God did it , but it is said to be done by faith ; because as I said , God honours faith thus much . What strength God and Christ hath , when faith la●…es hold on them , faith hath that strength : because it builds upon them , faith sets a man upon God and Christ , and upon the truth of God : Hereupon it comes to be so victorious , & conquering a grace as it is , because it caries us to that that doth all , by faith they did this . But here were other graces likewise that sprang from faith , that helped them also : There was a great deale of patience to goe about after that silly fashion , with Rams-hornes seven dayes together , here was patience , and perseverance , and hope : But as I said before , because faith doth enliven all other graces , it gives life to all , and stirs up all , therefore that is named . In the whole Chapter the exercise of other graces is attributed to faith , because they draw strength from that to quicken them all , and to stir them all to their several offices : strengthen faith , and strengthen all other graces whatsoever . Thus you see we have briefly gone over these foure maine things . Now let us by way of proportion raise them higher , and make use of them to other things . To give a little touch . The wals of Iericho represent to us many things . The Kingdome of Sathan in generall , the power of the Devil in himselfe , and in his instruments , who hinders what he can , our comming out of Egypt to Canaan , he labours to come betweene us , and Heaven , to hinder us all he can by all means . He hath wals of many kinds , the strength of Tyrants , the subtiltie of Hereticks . What a world of adoe was there to bring Israel out of Egypt ? God was put to it ( as it were ) to worke so many Miracles , to bring that poore despised people out of Egypt , to bring them through the Red Sea , when they were in the wildernesse : what ado was there to bring them thence ? what opposition ? and then when they came to Iordan , what Miracles were wrought ? the division of the waters by the Arke comming through , and then the first , the frontier Towne , that was ( as it were ) the key to let in all , and to stop all : Iericho the first towne , for the entrance into Canaan , there was opposition made , when they would have entred into Canaan . It is no easie thing to come out of Egypt , and to enter into Canaan , it is a mighty worke to bring a poore Christian out of the Kingdome of Sathan , to bring him out of spirituall Egypt , through the Wildernesse of this life , 〈◊〉 bring him through Iordan , those waves of death to put him into Heaven , to bring him at length to his owne countrey , to Canaan : because there is spirituall wickednesses stand in the way , both in regard of Sathan himselfe , and in regard of the instruments hee useth . But Christ came to destroy the workes of the Devill , as it is said 1 Ioh. 3. 8. and he himselfe overcame Sathan , and triumphed over him , as it is Colos. 2. He lead him in triumph : hee triumphed over Sathan himselfe , and he will triumph over Sathan in all his members : as hee over-came Sathan in himselfe ; so hee will overcome in us all ; For stronger is he that is in us , then he that is in the world . The Spirit of God , as he is in us , is stronger then Sathan , not only Christ our glorious Captaine overcame him , and is now in Heaven , but the Spirit of God in us weak creatures , with faith laying hold upon the word of God , is stronger then he that is in the world , he is stronger then the Devill , and all that are against us . But besides Sathan , there is in us much opposition , that must be subdued before we come to Canaan : as we saw before , in 2 Cor. 10. those reasonings and sophistries , proud high thoughts , all must be brought downe , because Sathan doth joyne with these ; and if it were not for enemies within us , Sathan could not prevaile over us ; as it was Dalilah that betraied Sampson , or else the Philistines could not have hurt him : so it is with our owne corruptions , there be these wals within us , these betray us to Sathan , he could not hurt us , but that wee ●…etray our selves . Now by little and little , all these wals ●…hall fall ; not all at once , as the wals of Ieri●…ho did , but they shall molder in pieces by lit●…le and little ; God by degrees will perfect the worke of mortification , and sanctification , ●…ill hee make us take his Son Christ ; like our Husband , and Head , that wee may be fit for so glorious a Head. But to come to the particular occasion : Besides other enemies that are betweene us , and Heaven , Sathan is powerfull , and effectu●…ll , and strong in the Kingdome of Antichrist : And by all meanes , that Church ( which is opposite to Christ ) hath studied to build up wals , to build up Iericho , and to stop the Church of Christ , to hinder it what they could . Now what wals have they built up ? As Pharaoh said , Let us deale wisely , how wittily have they gone to worke , to overthrow the Church of God in all times , and to set up themselves , and their owne Kingdome ? It were a large discourse , it would take up the whole time to shew their policie and the plots they have had , to give an instance in a few . How strongly have they built up wals in their owne conceit , when they had got the whole world almost into subjection to them ? before Luthers time all the world followed them : They had used the matter so , that Kings themselves had betrayed their very Crownes to them , they had betrayed their Kingdomes , they were rather Vassals to them then Kings ; they had gotten the temporall sword into their hands , as well as the spirituall . And they had raised up to themselves a bloody Inquisition , to suppresse all light of tru●…h as soone as ever it sparkled out , all beames of truth were stopped with their bloody Inquisition ; they thought they had fenced themselves safe enough . Then againe they had disabled all the Kings , and Princes of Christendome . And then because the Pope would ingage Princes to him , to strengthen the wals higher , and to make them stronger ; the young sonnes of Princes hee would make them Cardinals . And then hee would arrogate to himselfe a power absolute to dispense in case of marriage , and oathes , and such like : And besides , what plots have they had for the counterfeiting of Authors , for falsifying of Authors , purging out true Authors , that they might have none give witnesse against them ? what tricks have they to keepe people in ignorance ? ( because it is a Kingdome of darkenesse ) the Bible they must have : God hath preserved that ; but they would have it in an unknowne tongue : And what other devises to abuse the people withall ? How have they fenced themselves , by applying themselves to humour all sorts of people ? For even as the Devill enlargeth his Kingdome , by applying himselfe to the cursed sinfull disposition of men : so doth the Pope here upon earth , apply himselfe to the ●…infull disposition of all sorts of men . There ●…re no kind of men , but they have a baite in Popery . For loose Libertines , there are stewes . For others that are of a more reserved , and severe disposition , there are Monasteries . For superstitious persons , there they have a world of ridiculous Ceremonies , devised to themselves of their owne braine , and never used in the Primitive Church : For those that are covetous , they have the riches of the world in their owne hands ; they have had at least before , more then they now have . For proud ambitious persons , they have honours of all sorts . For the people , they have many carnal liberties for them . And for all the senses of the body , they have something to delight them , to draw people from the power of Religion , to carnall outward worship . So they have studied , and whetted their wits all the wayes that might bee to apply themselves to the dispositions of all sorts of men whatsoever , that so they might strengthen the wals of Iericho . I might be large , I give you but a taste . Well , but what hath God done ? God hath infatuate , and overthrowne their wals , and by weake meanes . Luther a poore Monke , with a Trumpet of Rams-hornes , with his preaching , and with his writing ; you see how he shooke the wals of Rome , how much they have lost within the last hundred yeares , the last age , the last Centurie of yeares they have lost a great part of this Westerne part of the world , that they had in slavery before , and how by weak meanes ( as you heard ) by the preaching of the Gospel , by Learning , and Knowledge . It is no wonder that the Devill hates Knowledge and Learning , as Luther saith well , Hee hates the quils of Geese , because they are Instruments to write against them . Hee hath a Kingdome of darkenesse ; and Hell , and the Pope is a King of darkenesse : Now when the light of Knowledge , the light of the Word of God , the ordinance of God , when preaching came ; these poore Trumpets did shake the Church of Rome : As wee see in England , the wals of Iericho fell downe ; by what m●…anes ? by a Child ( in manner ) King Edward the sixt , and after by a woman ; and if the word of God had gone on in like proportion in other places ▪ Popery had beene lower then it is . So wee see then , that as high as they built , and as much as they fortified , though they bee not wholly cast downe , yet they are shaken , and that by weake meanes . Now the way to effect this , that these wals may fall down more and more : It must be by the spiritual meanes that God will use ; wee must use the meanes that God hath appointed us , poor contemptible meanes , Trumpets of Rams hornes , the preaching of the Word , the discoverie of the truth ; and by this meanes we shall more and more gaine upon them . And undoubtedly , let them but give free liberty , to the preaching of the Word in other countries , and wee shall see them shortly as hereticall ( as they terme it ) even as London , and England is . Such a power there is in Gods Ordinance , the Spirit of God accompanying it , that it carries all before it , it layes all flat , it beats all strong holds downe before it . What shall wee doe then ? By faith use the meanes that God hath appointed , the weapons appointed , and sanctified by God , they are strong through God , to beat downe all strong holds . And take heed especially that we doe not build up the wals of Iericho againe , nor suffer them to build them : You know Ioshua pronounceth a curse upon al that should build the wals of Iericho , he should lay the first stone in the death of his eldest Sonne , and the last at the death of his younger ; and so as wee have it in the storie of Hiel , it was made good . I beseech you therefore , let every one of us in our place , labour to ruinate these wals of Iericho , and take heed how wee build them againe , or suffer any to build them againe . What way have we to prevent their building , that the wals of Iericho be not built again ? they goe about it what they can ; we see what course they take : They have all the art of Hell , to helpe them , lies , and equivocations ; How many Kings , and great ones have they at this day to support , and helpe them , to keepe them from falling ? they doe all that they can to keepe life now ; how shall we prevent this , that they build not up the wals of this spirituall Iericho againe ? First of all , every one labour to doe what they can in their callings . Magistrates to execute the Lawes of the Kingdome , which ( as those say that are well acquainted with them ) are very beneficiall to the Church of God : Therefore the Magistrates in their place should do what appertaines to them . And so for Ministers ; the spirituall means , whereby such heresies must be confounded , it is by the breath of the mouth of Christ , as it is 2 Thess. 2. He shall consume him with the breath of his mouth : For things are dissolved contrary to that way that they were raised at the first , and contrary to that way they were maintained : Popery , as it was raised ; so it is maintained by darkenesse , and blindnesse , and ignorance of the word of God , and of divine truth : the way to hinder it therefore from being built againe , is to lay open divine truths , and to plant the ministerie : Every one must labour for this , to be faithfull in their place , and standing . Saint Paul saith , 2 Tim. They shall prevaile no longer , because their madnesse shall be manifest . How doth that follow ? The very manifestation of errour hinders the prevailing of it : That is the way to hinder Popery from prevailing , to manifest it by preaching , and writing , and such good meanes : For the demonstration of errours to be so , is a refuting of them : For who would willingly be deceived ? Therefore the laying open of the madnesse of Popery , and the folly of their devises , it hinders their prevailing ; no man willingly would have his soule led into errour : Therefore let us lay their errours open in the Ministerie , and the grounds of them , the danger of Popery , how pernicious it is . When this is discovered in the Ministerie , men as they love their owne soules will take heed : That is the way therefore to keepe the wals of Iericho from being built , to set an able Ministerie every where , and to countenance them ; and those that are Gods Captaines to fight his battels against them . It is a world of hurt that comes to the Church by impropriations , especially in the North parts ; as wee heare too much by reports : In great and mighty Parishes to set up poore , and weake men , and others wholly to receive the Revenues , and that is the reason of the swarm of dangerous Papists in those parts . Oh! that these things had beene looked to in time ; The wals of Iericho had not beene built againe in those parts so much as they are . This is one maine way , the planting of an able ministery : for this painted Harlot , shee cannot endure the breath of the Ministerie , it discovers all her painting , it layes her naked and open , she knowes it well enough . Then againe , take heed of the spreading of infections : Men should bee carefull this way ; they build up their Religion thus , that else would fall downe more and more : Wee are so confident in our cause , that we suffer men to reade any Popish Treatises . They on the other side watch all things , so that there cannot a Sparke of our light breake into them , what by their Inquisition , and other cou ses that they take ; Confidence in our cause hath made us carelesse , and secure in this kind ; therefore care this way is one meanes to helpe it . And then incouragement of good learning : Popery fell with the beginning of good learning ; Religion , and good learning came in together ; If I were in some place , I should speake more of this ; for as I said before , it is a darke Religion , not onely in regard of the Religion it selfe ; but it growes , and thrives with Ignorance , and Barbarisme , and not understanding of Arts , and tongues , they have helped very much towards the overthrow of these wals of Iericho . Every one should contend for the faith once given . As Saint Iude admonisheth ; every one , the poorest man may contend with his prayers . He that saith , Thy Kingdome come , what doth he pray for ? If he pray in faith , he desires that God would pul downe all opposite Kingdomes , to the Kingdome of his Sonne Christ ; that the Kingdome of Christ may come , more and more in the hearts of his people , that he may raign every where more freely , and largely then he doth ; every one may helpe forward the Kingdom of Christ , he may helpe forward Ierusalem , and ●…ull downe Iericho , every one that hath a fer●…ent devotion of prayer . And by a holy life ; for when men are vicious , and carnall , they occasion God ( for not ●…oving , and imbracing the truth ) to give them ●…p to Popish errours , and such like . Many waies there be to stop the building up of Iericho . But this is one especiall , which this day occasions ; that is , thankfulnesse to God , a thank●…ull Remembrance , how God hath fought for 〈◊〉 ; how God hath by little and little ruinated the wals of this Iericho , and hath helped us to build the wals of our Ierusalem . A thankful Remembrance is a notable meanes to hinder the growth of Poperie : For when we remember their attempts , how God hath cursed and crossed them , it will make us love our Religion , that God hath witnessed to by so many Deliverances , and it will make us hate theirs the more : Therefore it was a worthy worke of that Reverend Bishop , that set out in a Treatise all the Deliverances that have beene from Popish Conspiracies , from the beginning of Queene Elizabeths time to this present ; it was a worthy worke , beseeming that grave , and Reverend Person . Prayer gets blessings , but thankefulnesse keeps them : so thankefulnesse to God for that which is past , for so many Deliverances , is a means to preserve Gods love , and care of us still ; that he wil be our Buckler and castle , & hold , and al defence , thankfulness will do this . We are over prone to looke upon civill grievances ( which are to be regarded , and helped in season ) but naturally our nature is subject to complaine more then to be thankefull ; we are so sensible of ill , as to pray for remedy : but then let us alway be thankfull to God for the good we have had these many years together , and the good that still ( blessed be God ) wee enjoy . What cause have we to be thankfull , that we are as the three young men in the Furnace ? Al Europe hath been in combustion , and wee have beene untouched , and safe in the middest of the Furnace , under a quiet government . What cause have wee to blesse God , f●… continuing the liberties of the Gospel , where by the soule is built up in saving knowledge , and Ignorance banished ? It was a fault in Rehoboams time , in the beginning of his Raigne , it was a fault in these men , they could complaine of the government of Salomon ; and certainly there were many grievances in Salomons : He was a great Builder , and it was not without some cause they complained : Yet notvvithstanding Salomons time vvas a blessed time , and they had great cause to blesse God , for the government of Solomon : Novv it is very likely in the story , that they forgat it , and only lighted upon some grievance . I beseech you let us in these times stirrpour hearts to be thankful , as upon other occasions ; so upon occasion of this day , we are to blesse God for this glorious deliverance , vvhich vvee have spoken of 〈◊〉 againe , and againe , and therefore we need ●…t be much in the particular setting out that ●…inorous , and prodigious fact , that gives the ●…y occasion to be remembred , as it hath oft ●…ne before . Let that Remembrance I say ●…re us up to thankefulnesse , to shew our ●…ankefulnesse , and love to that truth that God ●…th defended . Hath God beene a wilder●…sse to us ? As the Prophet complaines ; hath ●…ligion done us any harme ? why should ●…e grow cold , and luke-warme ? why should 〈◊〉 decay in our first love ? why should we be 〈◊〉 unfruitfull , when God hath given us so ●…any encouragements to be thankefull , and 〈◊〉 , as he hath done ? I beseech you let 〈◊〉 consider with our selves , if we be not more ●…ankefull upon these occasions for these deli●…erances , and worke our hearts to love Reli●…on , and to hate Poperie more ; it will be just ●…ith God , that they shall bee thornes in our ●…des , more then they have beene , and pricks 〈◊〉 our eyes , that wee shall see what a dangerous ●…ction they are , and what case we are in . For ●…ose that are drunk with the Cup of this Har●…t , it takes away their wits from them , those ●…hat worship Images and stocks , they are stocks ●…hemselves . Though the danger be great to ●…hemselves , yet they labour to make others ●…orse than themselves , there is no trusting to ●…hem : we should more feare them , then forrain ●…nemies ; both reasons of State , and reasons of Religion , and reasons of our owne safety , all should be forcible to have a speciall regard to prevent the growth of Popery . For our selves , that heare of the destruction of this Iericho ; we have heard what Iericho was before it was destroyed . For ought we know God may destroy Ierusalem , as well as Iericho , and by a worse people then themselves , as the Prophet saith , Ezek. 17. by a base people . It is no matter , though others be worse then ourselves : God when he plagues his people , will doe it by worse then themselves , and cast the Rod into the fire when he hath done , Ash●… the Rod of my wrath , Esay 10. Therefore let us looke to our selves , that we bee thankfull to God : It will be no plea that we have bin safe thus long , thus many years : for these people of Iericho , God let them alone foure hundred years , as it is in Gen. 15. They were threatned , but the sinnes of the Amorites were not yet 〈◊〉 Iericho was a part of that Countrie ; but when their sins were full , then they were destroyed . God had patience foure hundred years , to the sins of the Amorites , to this people : And at last judgement came upon them fearfully . So howsoever God hath beene forbearing , and long suffering towards us : Yet let us looke about us , oh destruction may be neer . It is not sufficient to thinke that God will destroy Antichrist , that the wals of Iericho shall down , he may doe that , and yet he may destroy us , there may bedanger toward us too . And it is no comfort to them neither , that God will punish us ; or that easeth not their overthrow neither : ●…or if hee doe so to the greene Tree , what will hee ●…oe to the dry ? If his Children bee whipped with Scorpions , what will he doe to Rebels ? ●…f the Children of God scarcely be saved , where ●…hall the sinner and ungodly appeare ? If the Children taste of the wrath of God , then the enemies shall taste of the dregs of his wrath ; it is no comfort for them ; for their Doome is set downe , Babylon is fallen . It will not be so much comfort to us , that God will destroy them , as it will be to looke to our selves in time before a peremptorie Decree come forth to make our peace with God. The King of Sodom , and others , were delivered by Abraham : but a●…terwards we see how fearfully they perished . Pharaoh was let alone for a time , yet after hee was destroyed in the Sea : Ierusalem had warning after warning ; yet afterwards it was destroyed : so , though we have had deliverance upon deliverance , yet if we make not more of Religion , and grow more in detestation of that Religion , that God would have us set our selvs against , it will be just with God to punish us , and to lay us open to them that wee have sinfully favoured . Wee see what great matters faith will doe in the use of meanes : though they be poore , weake , base meanes : Therefore let us set upon Popish Religion in our places , and callings in a spirit of faith , in the use of meanes ; and let us never thinke , we are too weake , and now they are mighty , and strong . It was said to Luther , when hee began to write against the Pope , oh ! poore Monke , get thee into thy Cell , and say Lord have mercy upon thee , dost thou thinke to overcome the whole world with thy writing ? so the wals of Iericho may seeme so mighty , the opposite power that we are to set against , as if wee should loose our labour to set against it : but whatsoever is opposite to Christ we have a promise , it shall be overthrowne : Let us , in a spirit of faith set upon them in the use of meanes , and God wil make it good , as in former times . And for all other things that stand between us , and heaven , all the wals of Iericho , all opposition , let us set upon them with a spirit of faith in the use of meanes : for hee that hath overcome for us ( as I said ) will by little and little overcome in us : These corruptions of ours shall fall before the Spirit of God , by little and little ; And as Hamans wife could tel him , If thou begin to fall before that people , th●… shalt certainly fall : so if the worke of Grace be begun in us , that corruptions begin to fall , undoubtedly , and certainly they shall fall : they cannot stand before the Spirit . For grace is in growing , and corruption is in decaying continually in a Christian. Why doth not God all at once subdue these wals of Iericho in us ; but by little , and little ? God will exercise our faith , and patience : wee are Warriers here in this world , our life is a warfare , and he will exercise grace in us , hee ●…ill have us combate with enemies ; these in●…ard enemies among the rest . Againe , he will let us see what he hath done ●…r us : If we were not exercised with enemies , ●…e should not be thankfull sufficient , for victo●…e over the Devill : When we have bin vexed ●…ith the Devills temptations , then blessed be God , and Christ , that at last these troubles are ●…ased . How much are wee beholding to Christ , that hath freed us from the danger of ●…hese ? we are only annoyed with the trouble . ●…his will make us thankfull , when wee have ●…arted . This keepes us likewise from soule devour●…g sins : lesse infirmities in us , keepe us from ●…ide , and securitie : God hath many ends . ●…ut to cut off other things , because the point 〈◊〉 large , I only give a taste . Let this comfort us , that the wals of Iericho●…hat ●…hat is to say , whatsoever opposeth us in ●…ur comming out of the state of nature , and ●…ur entrance into the state of heaven , whatsoe●…er opposition is between shall fall : Therfore ●…et us strengthen our faith , in the use of means . How shall we strengthen our faith this way ? Faith is strengthened by the knowledge of ●…he attributes of him , whom we lay hold upon , ●…hose power doth all : the more wee know ●…im , the more wee shall trust him : Let us la●…our to know God in Covenant , to be our Fa●…her , and to know Christ as he is , in his nature , and offices , what he is to us : to know his wisedome , and power , and truth , that there may be a bottome for faith to build on : the more wee grow in spirituall knowledge , the more wee shall grow in faith , and the more wee grow in faith ( the more we shall grow in other graces ) whereby we overcome all our enemies that set against us . Againe , let us make use of all former experience to strengthen faith : Hath God beg●…n the worke ? doe the wals of Iericho begin to f●…ll ? He that hath begun a good worke , will finish it to the day of the Lord. Let us take in trust the time to come , by experience of Gods truth for the time past : for the worke of the Spirit is a continued worke . The Spirit of God in subduing our corruptions , he would not have begun , if he had meant to have left off , and interrupted the worke . The Spirit suffers us to fall sometimes , but it is to teach us to stand better afterward ; he turnes our very fals , and slips to our good . Let us strengthen faith therfore from former experience , as David did : we have overcome the Beare , and the Lyon ; therefore let us set on the Philistine : And as Ioshua set his foot on the necks of the tenne Kings , and said ; Thus shall the Lord thy God destroy all thine enemies : so hath the Spirit of God , set his foot as it were upon some corruptions ? thus shall God deale with all corruptions , and temptations at length , and never leave the blessed government of us , till hee have subdued all . Let us rise from one experi●…ent to another , to strengthen faith ; God is ●…like in all truths . You know in Iudges 5. saith ●…he holy woman Deborah . So let all thine ene●…ies perish : The heart of that blessed woman ●…as ( as it were ) enlarged prophetically ; when ●…ne fals , they shall all fall , there is like reason . See how gloriously Hannah in her Song enlargeth her faith , by Gods power , and goodnesse , ●…ecause she had experience in her selfe : so ex●…erience in our selves , or others will-inlarge ●…ur faith to looke for greater matters stil from ●…ur gracious , powerfull God : thus we ought ●…o labour to strengthen our faith . And the third thing to helpe faith in all spi●…ituall oppositions that we meet with , is daily ●…xercise in using it , to make it brighter conti●…ually every day , by working with it upon ●…ur enemies . And in the state of Grace to live by it , both for this present life , to depend upon God for all things ; and likewise for necessary grace : As the Disciples when they were enjoyned a hard dutie , Lord increase our faith , say they ; they goe to exercise their faith upon it . If that be increased , all is increased . And so in our callings , exercise it by depend●…ng upon God for strength , and successe . Saith Peter to Christ , Lord at thy word I will cast out the Net , though it were very unlikely it should doe any good ; they had fished all day , and catched nothing : but yet he would wait , and goe on still , At thy word I will cast out the Net : He did it , and the Net brake with the multitude of fish . Let us exercise our faith , in daily obedience to God , depend upon him in the use of meanes . And learne this , to wait in the exercise of our faith ; as they that went about the wals of Iericho , they did it seven dayes : Put case they had done it sixe , and no more , the wals had stood still . He that hath ten miles to goe , and goes but nine , she shall never come to his journies end : When God hath set downe such a time , so long thou shalt waite , and use the meanes , and depend upon me by faith , in the use of the meanes ; if we be short spirited , and lengthen and strengthen not our faith in the use of the meanes , wee shall never attaine our desire ; therefore let us labour to wait . Here is the difference betweene Christians , and others ; there is no man , but he would be happy , if so be it were not for this waiting : If a wicked man should see Hell open , would hee commit sinne , if hee should see it present ? If hee should see Heaven open , and Christ comming with his reward with him , hee would be godly : there is not the vilest wretch in the world , but hee would be so , if these things were present : but because it is only discovered in the word of God , and faith must beleeve , and wait for the reward , and faith must waite all the time of our life , here is the trial : So that a Christian differs nothing from a worldly man , but in a Spirit of faith , and waiting , and continuance of that faith , in the ●…ane time before a man come to enjoy , and ●…eive what hee looks for : Faith gives God 〈◊〉 glory of all his attributes , the glory of his ●…th he hath spoken , and therefore hee will ●…ke it good . The glory of his wisedom that 〈◊〉 hath found out such a course for us to walke 〈◊〉 ; The glory of his mercy that hee hath ●…de such promises to such wretches ; so all ●…er attributes faith gives glory to ; therfore ●…od glorifies faith , and the speciall act of ●…ith is waiting : If I tarrie long , waite thou : ●…nd we have need of patience : Faith stirs up ●…tience to helpe , and assist it , as wee see here ●…ese waited seven dayes : Remember there●…re to exercise faith in continuall dependance ●…pon God ; take heed of being short spirited , ●…ough God deferre the rewarding of the ●…ighteous , and the punishment of the Wic●…ed : yet hold out still , hee that hath promi●…d will come in time , and make good that that ●…e hath said in due time . Give God the glory ●…f appointing the fittest time ; Hee is the best ●…iscerner of opportunities , Our times are in ●…is hand , all kind of times , therefore let us de●…end upon him for that , only labour to have a ●…trong spirit of faith , that wee may waite his good leisure . And to helpe us , doe but consider , what if wee waite a few yeares , what is that to Eternitie ? I might inlarge the point : what great matters faith will doe , both in heaven , and earth , every way . Wee see here , faith shakes the very earth : God he is the Lord of heaven , and earth . The earth is the Lords , because these wals were built upon Gods earth , we see here one puffe of God blowes them all down ; and faith laying hold upon this casts them downe ; though faith doth it not immediatly , yet God doth it , because he is laid hold on by faith . Let us labour therefore to have faith above all other graces : It is the Mother Grace , it is the Grace that is the spring of all Graces , if we wo●…ld have patience , and hope , and love , and perseverance , and constancie together ; let us labour to have faith strengthened , and to feed our faith the more , let us looke to the word of God , make it familiar to us : the Spirit goes together with the word , to strengthen and increase our faith , and that being strengthned , all is strengthned whatsoever . Now the way to try , whether we have this faith or no ( not to speake largely of the point , but as the Text leads me ) is , if we humbly attend upon the meanes that God hath appointed , though they seeme base to carnall reason : As how doe we know that these Israelites had faith , when they went about the wals of Iericho ? because they have humbled themselves to use the base means , that God had appointed , though they were very unlikely . Naaman , out of the pride of his heart , saith he , what are the waters of Iordan ? have not wee waters that can doe as much ? but if the servants had not beene wiser then the Master , hee had gone home a Leaper as he came : so when men hear the word preached , they thinke , cannot wee reade good bookes at home ? and for the Sacrament , it is a poore Ordinance ; what is there , but wine and bread , and such like ? Take heed of a proud heart : God will have weaker meanes to try us , whether we will humble our selves to his vvisedome , or no : vvhere there is true faith , it will be carefull to use all good meanes , or else it is a tempting of God , and not a trusting of him , when wee doe not use the meanes that he hath sanctified . And where there is faith , as there will bee a carefull use of all meanes , so there wil be a care in the use of meanes , not to depend upon the meanes , but to trust in God. There will bee a joyning of both together ; faith doth not take away the use of means ; nay , he that is most certaine of the end , should strive to be most careful of al means used to that end . There ought no man to be more diligent in using the means , then he that is most certaine of the end ; because hee is incouraged to use the meanes , knowing that he shall not beat the aire , that he shall not loose his labour , so if we by faith lay hold upon God for the destruction of Antichrist , and that God would subdue our corruptions , and that they shall fall before the Spirit by little , and little ; if by faith we lay hold upon this that God will perfect the good worke hee hath begun in the use of good meanes ; this will stirre us up to use all means with chearfulnesse , and constancie . There are none that are more carefull of the means , then those that are most sure of the issue . Those that are carelesse of the meanes , let them pretend what they will , they are presumptuous persons , they have no faith : for that will stirre us up to use the meanes , and in the use of meanes to depend upon God : so carefull is faith to use the meanes , as if without them God would doe nothing ; and yet in the meanes it is so carefull to depend upon God ; as if the means could not doe any thing without God ▪ Thus , faith walkes betweene the means , and the great God. Let us goe on constantly in living the life of faith , and using all the blessed means that God hath sanctified : God ha●…h sanctified the preaching of the Word to beat downeal these spirituall wals , let us goe on , all our life time , and at length , the last Trump shall sound , another Trumpet shall sound ; and then not only the wals of Iericho , but the wals of heaven and earth shall fall downe ; and then wee shall enter into that heavenly Canaan , both body and soule . In the meane time , let us exercise faith : and to quicken our faith the more , let us have those blessed times in the eye of our soule ; let us see them as present : It is the nature of faith to apprehend things to come , as present : let us see heaven , and earth on fire : see Christ coming to judgement ; let us see ●…ll the wals downe , the Graves open , whatsoe●…er opposeth , and stands betweene us , and glo●…y ; see all gone , let us see our selves at the ●…ight hand of Christ , and triumphing in hea●…en : For the Scripture speakes of that , that is ●…o come , as if it were past : Wee sit in heavenly ●…laces with Christ , and we are saved by faith , and ●…ee are glorified . Thus the Spirit of faith ●…eakes of the glorious times to come , when ●…ll enemies shall be trodden under foot : Sa●…han , and all enemies whatsoever , shall goe to their place , the opposite Church shall bee no longer ; when the last Trump shall blow , wee shall all stand together at the right hand of Christ , and be for ever glorious with Him. THE VNPROSPEROVS BVILDER . A Sermon preached upon the 5th of November , in remembrance of Our Deliverance from the Papists Powder-Treason . BY The late Learned and Reverend Divine , RICH. SIBBS : Doctor in Divinity , Mr. of KATHERINE Hall in Cambridge , and sometimes Preacher to the Honourable Society of GRAYES-INNE . HAB. 2. 12. Woe to him that buildeth a Towne with blood , and establisheth a Citie by Iniquity . LONDON , Printed by T. B. for N. Bourne , at the Royall Exchange , and R. Harford , at the guilt Bible in Queenes-head Alley in Pater-noster-Row . 1639. THE PROSPEROVS BVILDER . Ios. 6. 10. Cursed be the Man before the Lord , that riseth up , and builds this Citie Iericho : He shall lay the foundation of it in his First-borne , and in his youngest Son set up the Gates thereof . THE words are a terrible denunciation of a curse ; of the man of God Ioshua , wherein you have the Curse generally set downe . Cursed be the man before the Lord , that riseth to build this Citie Iericho , and then a specification in particular , wherein the Curse stands ; the two branches of the Curse are these , Hee shall lay the foundation of it in his First-borne , and in his youngest Son set up the Gates thereof . It shall be with the rasing out of his posterity . So that the Text is nothing else but a terrible denunciation under a curse of the destruction of the family of that person , that should labour to build up Iericho againe . I will not speake much of Cursing or Blessing , being not pertinent to my purpose ; onely to give a touch of it . As in Blessing there are three things considerable , that come neer one another ; there is a Blessing , a Prayer , and a Prophesie ; the Prayer is for a blessing to come , the Prophesie , is of the certainty of it , that it shall bee , the Blessing is an efficacious application of the thing to the person . I mean those three , because the one gives light to the other . So it is likewise in Cursing , there is a Prayer , that God would poure forth his vengeance upon the enemies of the Church , and a propheticall Prediction that God will doe it , and a Cursing , when it comes from a qualified person , that is lead by a better Spirit then his owne ( for every one is not fit to cast these bolts ; ) Cursing is an efficacious application of the curse to the person . When a man is ( as it were ) the declarative instrument , whereby God workes , and brings the curse upon the person ; so that we must account a curse to be a wondrous deepe thing . The persons qualified for cursing or blessing , they are Parents , either politick , as Magistrates , or Parents naturall , to curse or blesse their children , as we see in Noah , Cursed be Cham , &c. Or else Parents spirituall , whose office it is indeed especially , to blesse , or curse . It is a greater matter then the world takes it for , a blessing , or a curse , especially from a spirituall Father . The Apostles that were spirituall Fathers of the Church , they begun their Epistles with blessings , and so the Prophets and Patriarkes . Therefore wee should regard the blessing , that God gives by his Ministers : Some are ready to runne out before the blessing , as not esteeming either blessing or curse . Luther a man of great parts , and grace , saith of himselfe ; That if a man of God should speake any thing terrible to him , and denounce any thing against him , hee knew not how to beare it , it would be so terrible . The Iesuits themselves , amongst the rest one De Lapide , he saith , The Priest cannot sooner come into the Pulpit , but if there bee a Noble-man there , downe he fals , and all looke for the blessing of the Priest. The Devill is alwayes in extreames , either to drive people to superstition , or else to prophanenesse , and Atheisme , either to regard the blessing of those whom they should not regard , or not to regard any blessing at all ; not to regard that good men should pray for them , or their Children ; if the Devill can bring men to Hell , by either ex●…reames , he hath his will. As for the blessing of Rome we expect it not ; and for their curse , wee need care no more for it , then an armed man , needs to ca●…e for a headlesse arrow , or for a Childs Pot-gun . But those men that come in the name of God , and are qualified with callings to pray , and to blesse , their prayers and blessings are highly to bee esteemed , and so likewise their curses . I would it were more esteemed , it would bee a meanes to convey Gods blessing more then it is . Cursed be the Man before the Lord. Take this Caution by the way ; though Iosua were a man of God , hee was a mixt person ; he was both a Magistrate , and in some sort a Minister : As we say of Kings , they are mixt persons , they are Keepers of both tables ; there is more in the supreme Magistrate , then is common . Every one must not take upon him to curse upon every motion of the flesh ; for here it is not ( as one of the Ancients saith well ) The wrath of a man in commotion , and furie ; but the sentence of a man in a peaceable temper , who is the Conveyer of Gods curse ; it is passive here , as well as active . In the New Testament we are commanded to blesse , and not to curse . It is a common fault , upon every distemper to fall a cursing , and oft times it lights as an Arrow shot upwards upon the head of the Curser : wee are people of Gods blessing , all true Believers , and wee should delight in blessing , having felt the blessing of God our selves upon our soules , we should be moved to blessing ; both by way of gratitude to those that are our superiours , and have done us good , that God would blesse them : and by way of amity , and friend-ship to those that are under us , or about us ; and by way of mercy to our very enemies ; we should pray for , and blesse our very enemies themselves , as our Blessed Saviour praied for them-that cursed him . This should be our ordinary disposition , wee should be all for blessing . As for curses wee must take heed , that wee direct them not against any particular person , we have no such warrant , though the Primitive Church pronounced a curse against Iulian , a notable Enemy : And Saint Paul , he cursed Alexander the Copper-smith ; but for us this time , the safety way is to pronounce all those curses in the Psalmes , and else where in Scripture , upon the implacable , and incorrigible enemies of the Church , the whole body of the malignant Church , and so we should not erre . I will not dwell longer upon this Argument , only I thought good to remember you to regard the blessing , of those that have the Spirit of God to blesse , especially that have a calling to doe it , and to take heed of cursing . But to come to the particulars . Cursed be the Man before the Lord. That is , let him be cursed indeed , that that is done before the Lord is truly , and solemnly done : this was a solemn Curse , a heavie Curse , & it did truely light upon him . And let him be cursed before the Lord , however the world blesse him , as a man cannot doe such a thing , as to build a Citie , but the world will commend a man for doing such a thing , but it is no matter for the worlds commendation , if a man set upon a cursed cause , so much for the phrase , Cursed be the Man before the Lord ; that is , hee is truely , and solemnly cursed and cursed before the Lord , though men blesse him . That riseth , and builds this Citie Iericho . That is the cause why he should be cursed ? because he would build that Citie , that God would have to bee a perpetuall monument of his Iustice. Why would not God have Iericho built againe ? God would not have it built up , partly , because hee would have it a perpetuall remembrance of his goodnesse , and mercifull dealing with his people , passing over Iordan , and comming freshly into Canaan : for wee are all subject to forget ; therefore it is good to have dayes set apart for remembrance , and somewhat to put us in mind , as they had many things in old time to helpe memory . If this Citie had beene built againe , the memory of it would have beene forgotten , but lying al waste and desolate , the Passengers by would askethe cause , as God speakes of his owne people : what is the reason that this Citie lies thus ? and then it would give them occasion , of speaking of the mercy of God to his people . And likewise it would give occasion to speake of the justice of God against the idolatrous Inhabitants , whose sins were grown ripe : God foretold in Genesis , that the sins of the Amorites was not yet ripe : but now their sins were ripe , they were Idolaters . And likewise it was dedicate to God , as the first fruits , being one of the chiefe mother Cities of the land , it was dedicate , and consecrated to God , as a thing severed , it was to bee for ever severed from common use . There are two wayes of severing things from common use , one by way of destruction , as here the Citie of Iericho : Another by way of dedication , as the Gold of Iericho . God would have this Citie severed from common use , as a perpetuall Monument , and remembrance of his mercy , and justice . And likewise hee would have it never built up againe , for terrour to the rest of the Inhabitants : For usually great Conquerours set up some terrible example of justice to terrifie others : Now this being one of the first Cities , after their passing over Iordan : God would have the destruction of it to strike terrour , together with this sentence of a curse , upon all that should build it againe for ever . And then that this terrible sentence might be a meanes to draw others , to come in to Gods people to joyne with them , and submit , and prevent their destruction , seeing how terribly God had dealt with Iericho . Many such reasons may bee probably alleaged : but the maine reason of reasons , that must settle our consciences , God would have it so . Iosu●… , he was but Gods Trumpet , and Gods instrument to denounce this curse . Cursed be the man before the Lord , that shall build up this Citie Iericho , wee must rest in that . I will goe over the words , and then make application afterwards to the occasion . I come to the specification of the Curse , wherein it stands . Hee shall lay the foundation thereof in his First-borne . If any man will bee so venturous to build it up againe , as one Hiel did , in 1 King. 16. 34. If any man will be so audacious , he shall doe it with the perill of the life of his first begotten ; and if he will not desist then , he shall finish the Gates of it , hee shall make an end of it with the death of his younger Sonne . It is Gods custome , to denounce a threatning of a curse before he execute it . It is a part of Gods mercy , and of his blessing , that he will curse onely in the threatning : for therefore he curseth , that hee might not execute it : and therefore he threatneth , that hee might not smite , and when he smites , he smites that hee might not destroy , and when he kils the body , it is that hee might not destroy the soule , as 1 Cor. 11. 32. Therefore some of you are weak , and sick , and some sleepe , that you might not bee condemned with the world . Thus God is mercifull , even till it comes to the last upshot , that men by their rebellions provoke him ; Gods mercie strives with the sins of men . Marke here the degrees of it , first God threatens the Curse , Cursed be the man. And then in the particulars , he begins with the eldest Sonne . First there is a threatning , and when the execution comes , he takes not all his Sons away at once , but begins with the Eldest ; and if that will not doe , he goes to the youngest . This carriage of God , even in his threatnings , it should put us in mind of Gods mercy ; and likewise it should move us to meet God presently , before any peremptory decree be come forth ( as wee shall see afterward : ) for if wee leave not sinning , God will never leave punishing : Hee might have desisted in the death of his first Son : but if that will not be , God will strike him in his youngest Son , and sweepe away all betweene : for so wee must understand it , that both elder , and younger , and all should die . Now for the judgement it selfe . He shall lay the foundation thereof , in his First-borne . There is some proportion between the judgement , and the sin . The sin was to raise up a building , a cursed Citie contrary to Gods will : The punishment is in pulling dow ea mans owne building : for Children ( according to the Hebrew word ) are the building , the Pillars of the house ; and since he would rais●… up a foundation , and building contrary to Gods mind , God would pull up his foundation . Cities are said to have life , and to grow , and to have their pitch , and then to die like men : And indeed they doe , observing onely a proportion of time , they are of longer continuance : but otherwise Cities live and grow , and die , and have their period as men have . Now he that would give life to a Citie , that God would have buried in its owne ruines , God would have his sonnes die , hee would have his sons ( as it were ) buried under the ruins of that Citie , that he would build in spight of God , that would give life to that Citie that was cursed . Oft times we may reade our very sins in our punishments , there is some proportion . But to goe on to the particulars . He shall lay the foundation in his First-born . A heavie judgement ; because the First-borne , as you know he saith of Reuben , he was his strength , and he was King , and Priest in the Family : the First-borne had a double portion ; hee was redeemed with a greater price ( as wee see in Moses Law ) then other sonnes . It was a heavie judgement to have his First-borne smitten in this fashion , to be taken away . If any aske why God was so severe , that hee did not punish Hiel in himselfe , but take away his children , it may seeme against reason . But we must not dispute with God : for wee must know that God hath the supream power , of life and death . Then we must know againe , that children ●…re part of their Parents , God punisheth the parents in their children : and it is a heavier punishment oft times in their esteeme , then in themselves : for they thinke to live , and continue in their children ; now when they see their children tooke away , it is worse then death ; men oft times live , to see things worse ●…hen death , as those that see their children killed before them , as Zedechias , and Mauritius the Emperour : for indeed it is a death oft . A man dies in every child , this man hee died in his eldest son , and he died in his youngest son ; he died in regard of the apprehension of death , it was more sharpe in apprehension , then when he died himselfe . So it is a heavie judgement to be stricken in our children : God when hee wil punish , he punisheth oft times in posterity ; As we see it was the most terrible judgement of all upon Pharaoh , that in his First-borne , God drew them all to let Israel goe out , when He smote their First-borne : It is a heavie judgement for a man to be stricken in his First-born , either when they are dissolute , and debauch ▪ ed , and lawlesse , ( for God hath judgements for the soule , as well as for the body ) or else when they are taken out of the world . But thirdly , which is very likely another reason that moved God ( that we may justifie God , in all our sentence , that we give of him ) hee tooke them away , because they imit●… their father in ill ; and God hath a liberty 〈◊〉 strike when he will , when there is cause ; and whom hee will , he will spare for so many Generations . You will say , why doth he light on such 〈◊〉 Generation ? and why not on such a place ? It is his liberty , and prerogative , when 〈◊〉 deserve it , and hee lights upon one , and 〈◊〉 upon another : we must not quarrel with God , but leave him to his liberty ; it is a part of 〈◊〉 prerogative , Who art thou oh man that dis●…test ? Why God , when all are equally 〈◊〉 strikes one , and not another , why he exec●… judgements in one age , and not in another : there may bee reasons given of it , but it is 〈◊〉 mysterie that must not be disputed ; but I cannot stand on these things . Hee shall lay the foundation thereof in his First-borne , and in his youngest Sonne set up the Gates thereof . This terrible sentence wee see executed 〈◊〉 1 King. 16. 34. In Achabs time , there was one so venterous , as to build Iericho againe . There is an accent to be set upon that , that it was in Achabs time . Hiel would needs build Iericho againe , and why should hee build it ? Hiel no doubt saw it a wondrous commodious place to found a Citie , being near to Iordan : And then he saw , and considered that it was accounted a famous thing to be founder of a ●…itie . And then no doubt he thought , that ●…hab would not only permit him to doe it , but ●…ould gratifie him : wicked Ahab , which had ●…ld himselfe to worke wickednesse ; that was 〈◊〉 abhominable Idolater himselfe , and coun●…nanced Idolatry , and had set up the false ●…orship of B●…al ; it was likely enough in his ●…me that Iericho should bee built ; and there●…ore no doubt , but he did it partly to insinuate ●…imselfe with Ahab . And to shew how little ●…e cared for Iosua's , or Iehova's threatning , as ●…sually such impudent persons that are grown up with greatnesse , that have sold themselves to be naught , that have put off all humanity , and modesty ; they are fittest to carry wicked , and desperate causes , being agreeable to them : so this wicked person was a fit man to doe this , and he thought to please Ahab by it . Man is a strange crea●…ure , especially in greatnesse of riches , or place , &c. A piece of earth that will be puffed up , if he have flatterers , and sycophants about him , and a proud heart withall ; hee will forget , and dare the God of heaven , and trample under foot all threatnings , and menaces whatsoever . As this wicked Hiel , rather then he will misse of his will , hee will breake through thick , and thin , and redeeme the fulfilling of his will , with the losse of his owne soule , and of his children , his First-borne , and his last , and all , Mens mihi pro regno , let a man be happy in his will , hee cares not for all the world ; if he may have his will , 〈◊〉 all goe upon heapes : this is the nature of ma●… One would thinke that this threatning migh●… have scarred a man that had loved himselfe , 〈◊〉 his posterity : but nothing would keepe hi●… hee would venture upon it , as wee see in 〈◊〉 place , 1 King. 16. Thus wee have passed ov●… the words . To come to handle the words by way of Analogie , how they may agree to other thing●… by way of proportion , and in a spirituall mysticall sense . There are divers degrees of men , that venter upon curses , and thereupon grow to be cursed themselves , even as this man ventered upon the building of Iericho , so there be many tha●… doe the like in a proportionable kind . I shall name some few . God did determine , that the Iewish Ceremonies should determine , and have an end and period : Now in Saint Pauls time , there were many that would put life into them , and joyne them with the Gospel . Saint Paul tels them , Christ shall profit you nothing : Those are they that build Iericho againe , that revive , and put life into that , that God hath determined should never revive againe . When the Iewish Ceremonies were honourably interred , and laid in their graves , these men would raise them out of their graves againe , and so venter upon Gods curse , and bee excluded from Christ. These are one sort of men , that raise Iericho againe . And so afterwards in the Church , ●…here were those that would build up Iericho , ●…hat would still retaine Iewish Ceremonies , ●…nd Heathenish in the Church , and some at the ●…irst with no ill minds . But then afterwards , as Augustine complaines , they so pestered the Church , with Iewish and Heathenish Ceremonies , that the Iewes condition was better then theirs ; for these things should have beene buried . Gerson , that had many good things in him , though he lived in ill times : Oh saith he , good Augustine , Dost thou complaine of those times ? what wouldest thou have said , if thou hadst lived now ? What is Popery , but a masse of Iewish , and heathenish Ceremonies , besides some Blasphemies that they have ? I speake concerning what they differ from ours , which are decent and orderly ; what a masse of Ceremonies , and fooleries have they , to mislead men that are taken away with fancies to distaste the truth of God , and to have respect to fancies , to outward pompe , and gorgeous things , rather then the Gospel ? These men build up Iericho againe , and bury the Gospel as much as they can . There are another sort of men , that raise up Iericho , that revive all the heresies that were damned to Hell , by the ancient Councels . The heresie of Pelagius , was damned to Hell by the ancient Councels : The Affrican Councels , divers of them , divers Synods ( wherein Augustine himselfe was a partie ) they condemned Pelagius heresie . Are there not men now abroad , that will revive these heresies ? And there must be expected nothing , but a curse , where this prevailes : for they are opinions cursed by the Church of God , that have bi●… lead by the Spirit of God heretofore , such opinions I meane , as speake meanly of the grace of God , as if it were a weak thing , and advance the strength of Free-will , and make an Idoll of that ; And so under the commendation , and setting up of nature , are enemies of grace : These are those that build up Iericho . There are a company that build up Iericho likewise , persons that wil venter upon the 〈◊〉 of Founders of Colledges , &c. those that have left Statutes , and Testaments , and Wils , established , and sealed them with a curse , as it were against the Breakers of them ; yet some make no more bones of breaking these , either Statutes or Wils , then Sampson did of breaking his coards ; as if they would venter upon the curse of former times , and persons that very likely were led by the Spirit of God , and could say Amen to their curses , as if they were nothing like Hiel , that would venter upon the terrible curse of Iosua , come what would , hee would breake through all . But the Iericho especially , that a world of people goe about to build againe , is Popery . How many have yee to build up the wals of Iericho againe in this kind ? But to make this a little clearer , because the occasion leads to this something , I will be the larger in it . How came they to build these wals of Iericho ? by what meanes came this Religion , that is so opposite to the Religion of the Scripture , this Religion , that was gathered by the Coun cell of Trent into one Sea ( as it were ) that whosoever drinkes of it dies , as it is in the Revelation : how comes this Religion ? how crept it into the world ? I could be long to shew that it came by degrees , while the Husband men slept , then the Devill sowed his tares by Hereticks , and such like : It grew by degrees . And then the world was scarred , and terrified with shewes , and fancies ; as with the succession of Peter , that is a meere fancie ; and then they were frighted with Excommunications , the terrible sentence of the Church . And then againe it is a kingdome of darkenesse , Poperie is ; by little and little they brought in Ignorance , not only of the Scriptures , but of other things , they had their prayers in an unknowne tongue , forbidding the Scriptures , and the like . In the night they might doe what they would , when they had put out the Candle ; when they had buried the knowledge of the word of God , they might bring in any heresie , many wayes they came in . Now the preaching of the Gospel , is the meanes to pull downe these wals of Iericho , it is the going about the wals of Iericho : By the preaching of Luther , and others , the wals have fallen , though not utterly : yet notwithstanding , in the last hundred yeares there hath beene a great ruine of Popery . What meanes have they now to build the wals againe ? How they bestir themselves : there is a new sect of Iesuits , that are the spirit of the Devill for knowledge , and industry , it is a strange project they have now to build up the wals of Iericho againe , and 3. things they have in their project , and these are , to set up the Pope againe , and a Catholike King under him , as he is the Catholike Head of the Church : and to set up the Councell of Trent in the 〈◊〉 vigour : these are the maine projects they labour to set up , and so to build Iericho againe this way , and what cou●…se doe they take ? The Devill hath a thousand wiles , I cannot reckon all the Instruments of Sathan , who can tell all his wiles ? They goe about to build the wals of Iericho againe among other wayes , By shutting out of all light , by their terrible Inquisition , a most cruell thing ; by the tyrannie of this Inquisition they shut out a●… light of Gods truth in all places , where Po●… pery is established . Then againe they have all Sathans arts to build up Iericho , by slanders , and lies ; they labour to estrange the hearts of people , what they can against the truth of Religion ; and therefore they raise all the lies , and slanders they can ; nay and they will not suffer so much as a Protestant Writer to bee named ; but the ●…ame of such a one say they bee blotted out 〈◊〉 ●…hen they have their Index Purgatorius , to ●…urge all , that savour of truth , that favour our ●…ause . And then they have their Dispensations . And ( to cut off other things , for where should 〈◊〉 end ? ) indeed their policie is almost endlesse ●…n this kind , they have the quintessence of their ●…owne wit , and of Sathans , to sharpen them in this kind . They deale as the Magicians of Egypt , when Moses came to doe wonders , they imitated him in all the rest , except in one : so they strengthen themselves much in imitating the Protestants . Wee labour to build the wals of Ierusalem , they imitate us in building the wals of Iericho . We preach , to shake off drowsinesse , and they fall a preaching . Wee print , and they print . Wee publish bookes of devotion , they goe beyond us . Wee set out books of Martyrologie , to shew the cruelty of them , and they have lost much by that ; hereupon they do so too , and aggravate things , and adde their owne lies . So by imitating our proceedings , wherein we have gained upon them , they like the Egyptian Magicians doe the like , and God hardens their hearts , as he did Pharaoh's , by the Magicians . Againe , by labouring to make divisions , between Kings and their subjects , what they can in those places , where their Religion hath not obtained ground , that they may get a party they cherish division like the Devill , they divide and rule . It was Iulians policie , to provide that n●… Christian should beare any office in the war●… to be Captaine , &c. So if the Iesuits and Papists may have their will , no man that is opposite to them , shall have any place ; those th●… shall have the place to manage offices , and suc●… like , shall be those that incline to them : th●… they bring to passe , if they can ; and so 〈◊〉 Captaines in the wars , &c. As Iulian the Apostate , he cared not for Iudaisme , but did wh●… he did , out of spight to the Christians : so 〈◊〉 the most of their plots thus they worke 〈◊〉 way or other . I say there is no end of their plots , only it is good to know them ; for so we may the better prevent them . How shall the building up of Iericho be stopped , seeing they goe about it so : and indee●… they have built much of late yeares , and ha●… raised up their wals very high , and labo●… what they can to stop the building of Ierus●… lem ? The way to stop this Iericho , that it nev●… goe up againe , is the judicious knowledge 〈◊〉 Popery , that it is a Religion contrary to the blessed truth of God. God hath left us hi●… Testament , his Will , wherein he hath be que●…thed us all the good that wee can challenge from him . Now this Religion is contrary 〈◊〉 our Fathers will ; and they know it we●… enough , and therefore they build their co●…s upon mens devises , and not upon divine ●…th . They know if people come to know the ●…estament , that they should loose , and there●…re they labour to suppresse knowledge , and ●…xtinguish it ; wee should labour to know the ●…ontroversiall truths betweene us , and them , ●…nd to have the knowledge of the Scriptures : ●…or knowledge is a notable meanes to streng●…hen us ; there are none that know Popery ; ●…hat will be deceived by it . And then , together with the knowledge of ●…heir tenents , to know their courses , and pra●…tises , and policie , in 2 Tim. 4. They shall pre●…aile no longer ( saith Saint Paul ) for their mad●…esse shall be made manifest . Why shall they not prevaile any longer ? their madnesse shall bee manifest : so that the manifesting of the madnesse of men , is the cause why they shall prevaile no longer . It were good to know al their ●…ndermining tricks , and all the policie of the Iesuits , and Papists , that lay their traines a farre off , that they may be the lesse seene : As the Spider gets into a corner , that she appear not ; so themselves will not appeare ; but they draw women , and other licentious persons , and they have greater then them too : so they lay their traines a farre off , that they may have their will : It is good to know their devilish practises , that so their diabolicall madnesse may be manifest , that so they may prevaile no longer : for undoubtedly , if their courses were laid open , there is no man that loves his owne safety , and the safety of the Kingdome but would hate them . Another way to stop the building of Ieric●… is to have young ones instructed . I would Parents would have more care of catechising ▪ and others in their places , would have more care of grounding young ones in the ground of Religion . Popery labours to overthrow that : for the worshipping of Images , it is directly against the second Commandement , and they are só guilty of it , that they take it away in some of their bookes . The young●… sort that are the hope of the succeeding Church should be well grounded in Religion : that that is right , will discover that that is crooked , it would make them impregnable against all Popish solici ations . The neglect of this , is the cause why many Gentlemen , and of the Nobility ; the neglect of their education by those that should over looke them , hath made them fit for Iesuits ▪ and Priests to work on , having ripe wi●…s otherwise ; And al because of the Atheisme of those that have neglected their breeding , and filled their heads with other vanities , it hath beene the ruine of many families in this Kingdome ; therefore it is good to season younger yeares with the knowledge of the grounds of Religion . And in all the darke corners of the land to set up lights that may shine ; for these Owles fly in the darke , they cannot endure the light of the Gospel by any meanes , they see the ●…reath of Gods mouth is too hot for them , and ●…ey must be consumed at length by that , by ●…e preaching of the Gospel ; not with the word , but with the sword of Christs mouth , ●…ntichrist must especially be consumed ; and ●…ey know this by experience , therefore they ●…bour under hand ( they will not bee seene in 〈◊〉 ; but oft times others are Instruments more ●…en they are aware ) to stop the preaching of ●…e Gospel , by all the policie they can . Againe ( as I said before ) Popery is a King●…ome of darkenesse , and nothing will undoe 〈◊〉 but light : therefore wee should labour to ●…errish all good learning ; it is a notable ●…eanes to assist against Popery . Iulian knew ●…at well enough : therefore he would not suf●…er Parents to send their children to Schoole , ●…ut to be brought up in Ignorance : And so ●…apists would have a neglect of learning , that ●…ight helpe this way . And because they labour to reigne in divi●…on , let us labour to unite our selves , and not ●…reakeupon small matters , but to joyne toge ●…her with one shoulder , as one man , against ●…hat malignant Generation ; and marke those ●…mong us , that are the causes of division , as the Apostle saith , Marke them , they serve not Christ , but their owne bellies , they serve their ●…wne turnes that reigne in division . Let us la●…our as much as may be , if wee will joyne ●…rongly against the enemies of God , and his Church , to unite our forces together , and no●… to entertaine slight matters of breach on●… from another . And with these , let us joyne our prayers to God , and our thankesgiving ; wee are not thankefull enough , that God hath brought us out of the Kingdome of darkenesse ; not only out of the darkenesse of sin , and Sathan ; b●… from the darkenesse of Poperie . We have no●… beene thankefull to God for that Deliveran●… in Queene Elizabeths time , out of the Egyptia●… darkenesse , and the Deliverance in our la●… Kings time , and deliverances in later times ▪ wee are not thankefull enough ; and we beg●… to shew it , in not making much of Religion ▪ and growing in further , and further obedienc●… of Religion . Is this our thankefulnesse t●… God ? what doth Religion hurt us ? are 〈◊〉 not beholding to God for our Religion , and t●… Religion for our peace , and Deliverance 〈◊〉 hath not God witnessed the truth of our Religion from Heaven by Deliverances ? hath no●… God beene with us strangely , by the confusio●… of the plots of others ? and how doe wee 〈◊〉 quite it ? by growing to a luke-warme temper . A luke-warme temper is odious in th●… sight of God. I would thou wert hot or cold , saith Christ. The best Religion in the world is odious , if it be cold ; God will not indure us t●… joyne the Arke and Dagon , Christ and Belial . Certainely , if we doe , God will spue 〈◊〉 all out ; it will be the confusion of the Church d State ; and yet this is the thankefulnesse ●…at we give to God , for the Gospel of peace , ●…at wee have beene so much beholding to ●…im for . Therefore it is good to take occasions , as ●…ee have one ministred this day , to call to ●…ind the former dealing of God to us , in the ●…un-powder-treason , and other Deliverances ; ●…hich wee have had severall occasions upon ●…is day to speake of . And ( to come neerer ●…ur selves ) let us stirre up our hearts to thank●…ulnesse , which is the maine end of this day ; ●…nd among the rest for our gracious Prince , ●…hat God hath delivered him as the 3. Chil●…ren in the fierie Furnace , they were kept , and ●…reserved untouched of the fire : so God hath ●…reserved him in the fiery Furnace . The not ●…eing thankefull for these things , will bee a ●…eanes for God to lay us open to his , and our ●…nemies . Therefore let us make use of this ●…ay , especially to stirre us up to thankfulnesse . To goe on . For the building of the wals of Iericho what should I speake of Popery , and the like ? We should labour to overthrow that Iericho . All of us have vowed in Baptisme , to fight against the world , and the Devill , and the maine Enemy of all that is within us , that is our flesh : we could not be hurt by them , wee betray our selves , as Sampson betrayed himselfe to Dali●…ah . Those that are baptised , and especially that have renewed their vowes by solemn fasting , and renewed their Covenant , in taking the Communion ; as there are none of us all ▪ but have vowed against our corruptions , and sins , in Baptisme , and have renewed their solemne vowes in the Communion , and in publike fasting : Well , when wee goe about to strengthen our corruptions , and the corruptions of the times , in the places where we live ; what doe we goe about ? to build the wals of Iericho againe : what doe we goe about , but to strengthen that that God hath cursed ? There is nothing under Heaven so cursed , as this corruption of ours , that is the cause of all the curses of the creatures ; of all the curses that ever were , or shall bee , even to the last curse , Goe yee Cursed to eternall destruction . This Pride , and Sensuality , and secret Atheisme , and Infidelity , that we cherrish , and love more then our owne soules ; this is that , that many goe about to build , and oppose all the wayes that are used to pull downe Iericho : and ha●…e nothing so heartily , as the motions of Gods Spirit , and the meanes that Gods Spirit hath sanctified , to pull downe these wals of Iericho . Must not this be a cursed Indeavour , when wee goe about to build , that that wee our selves have vowed to pull downe ? when wee goe about to raise that , that we have formerly destroyed by our owne vowes ? As Saint Paul saith , Gal. 2. If I againe build the things I have destroyed , I make my selfe a transgressor . Indeed when we goe about to build the things that we have vowed their destruction , wee make our ●…lves transgressors . Let us take notice of the wondrous poyson , ●…nd rebellion of the corruption of our hearts ●…n this kind . Hath not the Lord threatned ●…urse upon curse , against many particular sins ? ●…ursed is the man that cals evill good , and good ●…vill ; have we not many that doe so ? In Deu●…ronomie there is curse upon curse , to those ●…hat mislead others . And in the New Testa ●…ient there is curse upon curse : Saint Paul●…hreatneth ●…hreatneth , that such and such shall not enter ●…nto the Kingdome of Heaven ; yet not with●…tanding the Curse , we goe about to build Ieri●…ho againe , to set up that that God hath pronounced a Curse upon . Wee cry out against Popery , and well wee may , when the Scripture directs curses against their particular opinions , as where it ●…aith , If an Angell from Heaven , shall teach other doctrine , let him be accursed . The Coun●… cell of Trent hath cursed those that s●…y tradi tions are not of equall authority with the Scriptures , and so they set curse against curse . Wee wonder at them , that they are not af aid of the curse of God , nay to countercurse God as it were ; when he curseth disobedience , to curse the practise of obedience to him . And then there is a curse to those that shall adde or take away from the Scripture . Saint Iohn seales the whole Scripture with a Curse . Cursed is hee that adds , or takes away , &c. Now they adde to the Scripture that that is no Scripture ; and they take away what they list , as the second Commandement , and the Cup in the Sacrament , I say wee wonder at them , tha●… they will run upon the curses , that they wil be stricken through with so many curses , more then Absalom with Iavelins , or Acha●… with stones , Cursed is hee that worshippeth graven Im●…ges ; besides particular things that are cursed in Scripture : Wee wonder at them that they are so desperately blind to run on . But are no●… wee as ill ? are there not many curses in the Scripture , and denunciations of being excluded from the Kingdome of God , against the courses that are taken by many men ? and ye●… wee venter on it . Will a negative Religion bring any man to Heaven , to say he is no Papist , nor no Schismatick ? No , certainly , therefore prophane persons that maintain corruptions , and abuses , and abhominations , against the light of conscience , and nature , and Scriptures , they raise up Iericho againe , and they are under a curse . Let mee aske any one why Christ came ? The Apostle saith ( and they will be ready to say ) To dissolve the cursed workes of the Devill ▪ It should seeme by many notwithstanding , especially at these times , that he came to establish the workes of the Devill : for what good we doe in the Ministerie , in three quarters of a yeare , it is almost undone in one quarter ; At the time when wee pretend great honour to Christ , wee live as if he came to build up the ●…ursed wals of Hell , to breake loose all . Whereas hee came to destroy the workes of ●…e Devill : Hee came to redeeme us out of the ●…ands of our enemies , that wee might serve him ●…ithout feare , in holinesse and righteousnesse all the ●…ayes of our life , He came to redeeme us from ●…ur vaine conversation : nay , many live as if ●…ee came to give liberty to all conversation . ●…s not this to raise Iericho ? to raise a fort for ●…athan , to enter into our soules , and keep pos●…ession in us ? to beat out God , and his Spirit ? ●…o fight against our knowne salvation , when we reare up courses contrary to Christs comming in the flesh , and to the end of Christs dying for us , which was to free us from our ●…aine conversation , and to redeeme us from the world , that we should not be lead as slaves to the customes of the world . Therefore let us consider what we do , what ●…our course of life is , if it be a proceeding , and ●…edification , and building up our selves more , and more to Heaven , a growing in knowledge , and in holy obedience , to the divine truths we know ; if it be a pulling downe of sinne more and more , a going further , and further out of the Kingdome of darkenesse , and a setting our selves at a gracious liberty to serve God ; oh ! it is a happy thing , if it be so : if our life be a taking part with Christ , and his Spirit , and his Ministerie , to grow in grace and piety ; oh ! it is an excellent thing when wee grow better ; the longer wee live in the world , and this cursed Iericho , the corruption of nature ( which if wee cherrish , will bee the cause of an eternall curse after ) if it goe downe , and we r●…ine it more , and more , and we suffer the word to beat downe the forts of Sathan , those strong Imaginations , &c. But if our life be nothing else but a living answerable to our lusts ; that as wee are dead , and cursed by nature , so wee make our selves twise dead , a hundred times dead by sinne , and bring curse upon curse by our sinfull conversation ; wee are then under Gods broad seale cursed . Wee are all borne accursed , til we get out of the state of nature , to free us from which , Christ became a curse ; if wee get not out of this , but goe on , and feed our vanity , and corruption , what will bee the end of it , but an eternall cursr afterwards ? Therefore let us consider what we doe , when we maintaine , and cherish corruptions , and abuses in our selves , and others ; We build that that God hath cursed , wee build that that wee have vowed against our selves . And how will God take this at the houre of death ? thou that art a carelesse drowsie hearer of the word of God , and a liver contrary to the word of God ; how will God take this at thee , at the houre of death , when thy conscience will tell thee , that thy life hath beene a practise of sin , a strengthning of corruption ? The old Adam that thou hast cherished , it will stare , and looke on thee with so hideous a looke that it will drive thee to despaire . For conscience will tell thee , that thy life hath bin a strengthning of pride , of vanity , of covetousnesse , and of other sins , thy whole life hath beene such ; and now when thou shouldst looke for comfort , then thy corruptions , which thou shouldest have subdued , they are growne to that pitch , that they will bring thee to despaire , without the extraordinary mercy of God to awaken thy heart by repentance . Why therefore should we strengthen that that is a curse , and will make us cursed too ? and will make the time to come terrible to us , the houre of death , and the day of judgement ? How shall men thinke to hold up their faces , and heads at the day of judgement , whose lives have beene nothing else , but a yielding to their owne corruption of nature , and the corruptions , and vanities of the times , and places they have lived in ? that have never had the courage to plead for God , that have beene fierce against God , Who ever was fierce against God , and prospered ? When men make their whole life fierce against God , against the admonitions of his word , and Spirit , and their whole life is nothing but a practise of sinne ; how can they thinke of death , and judgement without terrour ? Now it were wisedome for us , to carry our selves so in our lives , and conversations , that the time to come may not bee terrible , but comfortable to thinke of ; that wee may lift up our heads with joy , when wee thinke of death , and judgement : but when we doe nothing but build Iericho ; when we raise up sin , that wee should ruine more , and more , what will the end of this be , but despaire here , and destruction in the world to come ? You may shake off the menaces , and threatnings of the Ministers , as Hiel shooke off I●…suah's ; he was an austere , singular man , and it is a long time since Iericho was cast downe , and God hath forgotten ; hath hee so ? hee found that God had not forgotten . So there are many that thinke , that words are but wind of men , opposite to such , and such things : but though our words may bee shooken off now , and the word of God now in the preaching , may be shooke off ; yet it will not when it comes to execution . When wee propound the curse of God against sinfull courses , you may shake off that curse : but when Christ from Heaven shall come to judge the quick , and the dead , and say , Goe yee cursed , that were borne cursed , that have lived cursed , that have maintained a cursed opposition to blessed courses ; that have not built up your owne salvation , but your corruptions , you that loved cursing , Goe yee cursed to Hell fire , with the Devill and his Angels for ever : will you shake off that ? No , no , howsoever our ministeriall in r●…aties , may be shaken off : yet when God shall come to judge the quicke , and the dead , that eternall threatning shall not be shaken off . Therefore I beseech you , consider not so much what wee say now , but what God will make good then , What wee bind on earth , cut of the warrant of Gods booke , Shall be bound in Heaven , and God will say Amen , to that wee say agreeable to his word . Thinke not light of that wee speake : for God will make good every word , hee is Iehovah , he will give being to every word . Hee is not only mercie , but justice ( we make an Idol of him else ) and wee must fea●…e him in his justice . He loves to dwell with such as are of a contrite Spirit , that tremble at his word . It is said of David , that when Vzzah was stricken , he trembled . Hiel , and such kind of persons regard not the threatnings of God , but goe on , and treasure up wrath . It is a signe of a wicked man to heare the menaces , and threatnings , and not to tremble . To end all with two places of Scripture ; saith Moses , He that heares these things , and blesseth himselfe , my wrath shall smoke against him . Gods wrath shall smoake , and burne to hell against such a one as blesseth himselfe , that knowes he is cursed under the seale of God , that doth ill , and yet hee blesseth himselfe in doing ill : therefore take heed of that , adde not that to the rest , Gods wrath will smoake against such a one . And you know what Saint Paul saith , Rom. 2. If thou goe on and treasureup wrath , thou buildest Iericho , that thou hast vowed the destruction of . Every time thou takest the Communion , thou treasurest up wrath against the day of wrath . For there will be a day of the manifestation of the just wrath of God , and then these things will be laid to thy charge . Let us every one labour to get out of the state of nature , to breake off our wicked lives , and to get into Christ the blessed seed , and then we shall be blessed , we shall be made free , free from the curse of nature , and of sin . Let us renew our Covenants against all sinne , and make conscience to bee lead by the Spirit of Christ , that wee may gather sound Evidence every day , that wee are in Christ , and so out of the Curse . THE SVCCESSEFVLL SEEKER . In tvvo Sermons , on PSALME 27. 8. BY The late Learned and Reverend Divine , RICH. SIBBS . Doctor in Divinity , Mr. of KATHERINE Hall in Cambridge , and sometimes Preacher to the Honourable Society of GRAYES-INNE . 1 CHRON. 16. 11. Seeke yee the Lord , and his strength : seeke his face continually . LONDON , Printed by T. B. for N. Bourne , at the Royall Exchange , and R. Harford , at the guilt Bible in Queenes-head Alley in Pater-noster-Row . 1639. The Successefull SEEKER . PSAL. 27. 8. When thou saidst , seeke yee my face ; my Heart said unto thee , thy face Lord will I seeke IN the former Verse , David begins a prayer to God , Heare oh Lord , have mercy upon me , and answer mee . This Verse is a ground of that prayer , Seeke yee my face , saith GOD ; the heart answers againe , Thy face Lord will I seeke ; therefore I am incouraged to pray to thee : In the words are contained , GODS Command , and Davids Obedience . Seeke my face , thy face Lord will I seeke . Gods warrant , and Davids worke answerable , the Voice , and the Ecchoe : the Voice , Seeke m●… face : the rebound backe againe of a gracious heart , Thy face Lord will I seeke . When thou saidst ] it is not in the originall , i●… only makes way to the sense ; passionate speeches are usually abrupt , seeke my face , thy f●… Lord will I seeke . The first thing that I will observe from the inco●…ragement is , that God shews himselfe to his understanding creature . God begins you see , seeke my face , he mu●… open his meaning , and shew himselfe first , God comes out of that hidden light that hee dwels in , and discovers himselfe , and his will to his creature , especially in the word . It is our happinesse now , that we know the mind , and meaning of God. What is the ground of this ? what need God stoope thus ? There is the same ground for it , as that there is a God ; these things goe in an undivided knot , God. The reasonable , understanding creature , and Religion that ties that creature to God , a discovery of God what that Religion shall be . For in the entercourse betweene God and Man , man can doe nothing , except he hath his warrant from God. It is extreme arrogance for man to devise a worship of God. Doe we thinke that God wil suffer the creature to serve him as hee pleaseth ? No , that were to make the creature , which is the Servant , to be the Master . It belongs to the Master or Lord to appoint the service : what Master , or Lord will bee served according to the liberty , and wisedome , and will of his servant ? And shall ●…he great God of Heaven and earth bee worshipped , and depended upon , as man pleaseth , or from any incouragement from himselfe ▪ shall not hee designe his owne worship ? hee that singles out his owne worke , makes himselfe master in that ; therefore God begins with this command , seeke my face , and then the heart answereth , thy face Lord will I seeke . God must first discover his mind of necessity to the creature . Scriptures might be forced hence to shew the dutie owing from the creature , Man , to God : for the creature must have a ground for what ●…he doth , it must not be will worship , Infringit , &c. It is a rule , it weakens the respect of obedience that is done without a cause : though a man doth a good deed , yet what reason , what ground have yee for this ? and that wee may doe things upon ground , God must discover himselfe , therefore he saith , Seeke my face . It may bee objected , that every thing proclaimes this , to seeke God , though God had not spoken , nor his word , every creature hath a voice to say , seeke God , all his benefits have that voice to say , seeke God , whence have we them ? If the creature could speake , it would say , I serve thy turne , that thou mayest serve God , that made thee and me : as the Prophet saith , the rod and chastisement hath a voice , Heare the Rod , and him that smiteth , every thing hath a voice . We know Gods nature somewhat in the creature , that he is a powerfull , a wise , 〈◊〉 just God , we see it by the works of creation , and providence : but if we should know his nature , and not his will towards us , his commanding will , what hee will have us doe , and his promising will what he will doe for us ; exce●… wee have a ground for this from God , the knowledge of his nature is but a con●…ed knowledge , it serves but to make us unexcusable , as in Rom. 1. it is proved at large . It is too confused to be the ground of obedience , unlesse the will of God bee discovered before , therefore we must know the mind of God. And that is the excellencie of the Church of God above all other people , and comp●…nies of men , that wee have the mind and will of God , what heere qui●… of us , by way o●… dutie to him ; and what he will doe to us , as a liberall , and rich God : These two things which are the maine are discovered , what wee looke for from God , and the dutie wee owe backe gaine to God , these are distinctly opened in the word ; you see here God begin●… with David , seeke yee my face . Indeed God is a God of order : in this subordination of God and the creature , it is fit that God should begin , it is Gods part to command , and ours ●…o obey . This point might be inlarged , but it is a point that doth but make way to that that followes , therefore I will not dwell upon it . Againe in this first part Gods command or warrant , seeke yee my face ; you see here , God is willing to be knowne , He is willing to open and discover himselfe ; God delights not to hide himselfe : God stands not upon state , as some Emperours doe , that think their presence diminisheth respect : God is no such God , but he may bee searched into . Man , if any weakenesse be discovered , wee can soone search into the depth of his excellencie , but with God it is cleane otherwise , the more we know of him , the more we shall admire him . None admire him more , then the blessed Angels , that see most of him , and the blessed Spirits that have communion with him ; therefore hee hides not himselfe , nay hee desires to be knowne , and all those that have his Spirit , desire to make him knowne : Those that suppresse the knowledge of God in his will , what he performes for men , and what he requires of them , they are enemies to God , and of Gods people ; they suppresse the opening of God , cleane contrary to Gods meaning , seeke my face , I desire to be made knowne , and lay open my selfe to you . Therefore we may observe by the way , that when wee are in any darke condition , that a Christian finds not the beames of God shining on him , let him not lay the blame upon God , as if God were a God that delighted to hide himselfe ; oh no , it is not his delight , he loves not strangenesse to his poore creature ; it is not a point of his policie , hee is too great to affect such poore things : No , the fault is altogether in us , we walke not worthy of such a presence , wee want humility and preparation . If there be any darkenesse in the creature , that he finds God doth not so shine on him , as in former times , undoubtedly the cause is in himselfe , for God saith , seeke my face , he desires to open himselfe ; but it is a point that I will not be large in . We see hence likewise , that Gods goodnesse is a Communicative , spreading goodnesse . That is peculiar to God , and to those that are lead with the Spirit of God , that are like him , they have a communicative diffsive goodnesse , that loves to spread it selfe , Seeke my face . I am good in my selfe , but I desire to shine on you , to impart my goodnesse to you . If God had not a communicative , spreading goodnesse , hee would never have created the world : the Father , Sonne , and Holy-ghost , were happy in themselves , and enjoyed one another before the world was , but that God delights to communicate , and spread his goodnesse , there had never beene a Creation , nor a Redemption . God useth his creatures , not for defect of power , that he can do nothing without them : but for the spreading of his goodnesse : and thereupon comes all the subordination of one creature to another , and all to him . Oh that we had hearts to make way for such a goodnesse , as God would cast into us , if wee were as wee should be . Gods goodnesse , is a spreading imparting goodnesse . It is a common distinction , there is the goodnesse of the Fountaine , and the goodnesse of the Vessell , that is our goodness , because we contain somewhat in us that is good : the goodnesse of the creature , that is but the Channell , or the Cisterne , but the goodnesse of God is another manner of goodnesse , the goodnesse of the Fountaine . The Fountaine begs not from the River , the Sunne borrowes not light from the Candle , God begs not goodnesse from the creature . Ours is a borrowed goodnesse , but his is a communicative goodnesse , seek my face : that I may impart my goodnesse . The Sun delights to spread his beames , and his influen●… in inferiour things , to make all things fruitfull : such a goodnesse is in God , as is in a Fountaine , or in the brest that loves to ease it selfe of milke . I note it , that wee may conceive aright of God , that is more willing to bestow good , then we are to aske it ; hee is so willing to bestow it , that he becomes a Sutor to us , seeke yee my face , he seekes to us to seeke him . It is strange that heaven should seek to earth ; & yet so it is . Whence comes this in God , the at ribute o●… goodnesse , the spreading goodnesse in his 〈◊〉 ture , that he desires to impart , and to comm●…nicate himselfe ? There is no envie in God , he hath none above him , and therefore he labours to make al good ▪ There is a mysterie in it , but if some bee 〈◊〉 good , the fault is in themselvs ; as it is a prerogative in him to make some more , and some le●… good ; so there is a fault in them : that I 〈◊〉 no better , it is my owne fault . The prerogative belongs to God , we must not search into that : but every man may say , I might have beene better , and more enlarged , I did not seeke his face , that hee might take occasion to ●…nlarge himselfe towards me ; would wee be like our heavenly Father ? let us labour to have large affections , to have a spreading goodnesse . Two things make us very like God , th●… much concerne this point : To do things freely , of our selves , and to doe them farre . To communicate goodnesse , and to communicate it fa●…e to many . The greater the fire is , the further it burnes , the greater the love is , the further it extends , and communicates it selfe . There are none more like God , then those that communicate what good they have to others , and communicate it , as farre , and remote as they can , to extend it to many . Our Saviour Christ , you see what a world were beholding to him , Heaven and earth were beholding to him ; and the nearer a man comes ●…o Christ , the more there is a kind of felfe●…eniall , to doe good to others . Saint Paul had 〈◊〉 great measure of Christ in him , he was con●…ent to bee bestowed for the good of the Church , the care of all did lie upon him . A ●…ublike mind is Gods mind , a publike mind is a mind that loves to do good freely , and large●…y to others : therefore God saith , seeke my face , that I may have better opportunity to empty my goodnesse to you . Seeke my face , that is , seeke my presence ; the face is the glasse of the soule wherein we see the mind of a man , seeke my face ; that is , seeke my mind , seeke my presence , as wee shall see afterward . I will speake no more of that point , Gods warrant , or command , but goe on . My heart said unto thee , thy face Lord will I seeke . Here is the worke , and obedience , My heart said unto thee , &c. Davids heart was set in a good , and sanctified frame by God ; it was betweene God , and his obedience . The heart is betweene God , and our obedience , as it were an Embassado●…r , it understands from God what God will have done ▪ and then it layes a command upon the whole man. The hear ▪ and conscience of man is partly divine , partly humane ; it hath some divinity in it , especially if the man be a holy man. God speakes , and the heart speakes ; God speakes to the Heart , and the Heart speakes to us : And oft times when we heare conscience speaking to us , we neglect it ; and as Saint Augustine said of himselfe , God spake often to me , and I was ignorant of it . When there is no command in the word , that the heart directly thinkes of ( as indeed many prophane carelesse men , scarce have a Bible in their houses ) God speakes to them thus , conscience speakes to them some broken command , that they learne against their wils , they heed it not , but David did not so , God said , Seekeyee my face , his heart answers , thy face Lord will I seeke . The heart lookes upward to God , and then to it selfe : My heart said ] It said to thee , and then to it selfe : First his heart said to God , Lord I have incouragement from thee , thou hast commanded that I should seeke thy face , so his heart looked to God , and then it speakes to it selfe , Thy face Lord will I seeke : It looks first to God , and then to all things that come from it selfe . My heart said ] it said of that point , concerning the thing thou saidst , seeke my face . My heart said [ to thee ] David saw God in all his commandements , Thou saidst to me , seeke my face , My heart said to thee . I know the command is from thee , I have to deale with thee , in the command and incouragement , and in the warrant , I looke not to the words , but to thee , the authority , and strength of them comes from thee . My heart said to thee , thy face Lord will I seeke . Betweene the answer of David , and Gods command and warrant ; the heart comes to thinke seriously upon the command , and then to enjoyne the dutie . This is to be considered , because there is no knitting of these two together , but by the heart , the serious consideration of the heart , when God faith , seeke my face , he answers , I will seeke thy face . How comes this returne ? The soule considers the ground of the returne , before the returne . A man when he doth any thing , hee doth it from the principles of a man ; a holy man when hee doth a thing , he doth it from the principle of a holy man ; and what is the principles and foundation of the practise of a holy man : a sanctified understanding to tell him what God hath said , and what he hath promised , and wherein God hath discovered himselfe . Well , when the heart knowes that once , the heart hath enough from heaven-ward , it hath enough from heaven , God hath said , and promised it : then the heart by a worke it hath of it selfe , speaks to it selfe , and to the whole man , to seeke God. The heart will not stoop without reason , the heart of an understanding man , but when it sees the command first , seeke my face , then it answers , thy face Lord will I seeke . So that this command of God , and this incouragement , and warrant from God , Seeke yee my face , it was in Davids heart , it was written , and set , and grafted in his heart , and then his heart being awed with the command of God , God hath said thus , the heart goes again to God , thou hast said thus , Lord , Thy face will I seeke . See the depth of Davids speech , when hee faith , Lord thy face will I seeke . It came from his heart root , not only from the heart , but from the heart grounded upon the command , and incouragement of God. Seeke my face ; there is the ground , the heart digesting this thorowly , this is Gods Command , I understand it , and understand it from God , I see the authority from whence itcomes , therfore I wil stirre up my selfe , Thy face Lord will I seek : I shall have occasion to speake somewhat of it afterwards , in the next thing his obedience , therefore I goe on . Thy face Iehovah will I seeke . Here is his returne againe to God , that he will seeke the face of God , I will seeke thy face in all my necessities , then I will seeke to thee ; and in all thine ordinances I will seeke to thee , whereinsoever thy presence is discovered , thy presence is in all places , especially in thine ordinances , thy presence is in all times , especially in the time of trouble , and need ; in all times of need I will seeke to thee , in all exigences I will seeke unto thee , and in all thi●…e ordinances wherein I may find thee ; I know I may meet with thee there , thou givest thy people meetings in thine ordinances , it is thy walke , therefore thy face Lord will I seeke where I may be sure to meet thee , in thine owne way and ordinances : So much for the meaning . Thy face Lord will I seeke . Here is first of all an Application , and obedience from Application ; they be words of particular Application : Thy face will I seeke . God had given him a ground , Seeke yee my face , his heart makes the Application , Thy face I will seeke , applying the generall incouragement to himself in particular . So that you may observe hence that , The ground of all obedience , of all holy entercourse with God , is a Spirit of Application . Applying the truths of God , though ( generally spoken ) to our selves in particular . It is spoken here in the plurall number , Seeke yee my face ; but the generall implies the particular , as London is in England , Seeke yee my face , all yee that are the people of God ; but I am one of them : what though I be not named ? ( that tenent in Popery is against sense ) when a man is condemned by the law , is his name in the law ? It is against such a fact ; hee is a Malefactor : And so the particular is included in the generall , Seeke yee my face . David knew that , reason taught him that , and not Religion . Now the ground of Application of divine truths to our selves in particular , is this ; that the truth of God ( setting aside some circumstantiall things , that arise sometimes to particular persons , that sometimes limit the command to one person , or the promise to one person ( cut off those distinctions ) all comfortable truths agreeto Gods people in all ages , while there is a Church in the world . Al truths are eternall truths , die not as men doe . David is dead , and Moses is dead , but this truth is not dead , Seeke yee my face : Paul is gone , and Peter is gone , we are the Davids , and the Mose's , the Peters , and the Pauls now , those truths that were good to them , are good to us . Whatsoever was written before , was written for our comfort . There is an eternall truth that runs through all ages of the Church , that hath an everlasting comfort ▪ God hath framed the Scriptures not to be limited to the times , wherin they were written , as the Papists idly speak , Bellarmine and others , as if they were occasionall things , that the Scriptures were written by occasion of such , and such men , and concerned only those times : but the Scriptures were written for all times , and it concernes a times to apply all truths to themselves ( setting aside those circumstances , that are applyed to particular men , which are easie to discern ) in Heb. 13 ▪ that that was said to Iosua , Ios. 1. the Apostle applies it to the Church in his time , and to all : Bee not afraid , I will not faile thee , nor forsake thee , it is a generall truth . And Abraham believed God , and it was imputed to him for righteousnesse , that whosoever beleeves as Abraham , is a sonne of Abraham . These truths are universall , and concerne every one , as well as any . And so many other places of Scripture : The promise of the blessed seed , the beleeving of it runs from the beginning of the world , in all ages to the comming of Christ. All other promises were but an inlargement of that , that was the Mother-promise ; that is the ground of Application , that the generall truths agree to all the Churches . The truth of God is the portion of every child of God , he may claime every promise , and ought to follow the direction of every command . The reason is , because al the Church of God are Heires alike ; Heires of the Promise , Children of Abraham , Heires of salvation , they have interest in Christ-alike , in whom all the promises , are Yea , and Amen ; in whom all the promises have their making , and their performance . And by reason that there is an indifferent equality ( in regard of the maine things ) of all the children of God : they have interest alike in all the benefits by Christ ; in all truths , in all substantiall duties to God , and all favours from God , that is the ground of the equity of Application . But if you will have the ground of the necessity of it , nature will shew that : for the truths are food , if food bee not taken , what good doth it doe , without application ▪ The word of God is a sword : what will a sword doe , if it hangs up in a mans Chamber ▪ or if it be not used , when the enemy approacheth ▪ The Application of the sword of the Spirit gives the vertue to it , it is to no purpose else , divine truths are physick , if it be not applyed , what use is there of physick ? There is a necessity ( if wee will obey God ) of a Spirit of Application ; there is nothing that will doe good , but by application , neither in nature , nor in grace : There must bee a virtuall application at least : the heavens worke upon the earth , there is no Application bodily , the heavens are too high ; but there is a virtuall Application , there comes light in , and influence to these inferiour bodies : therefore we say the Sunne is in the house , and in the place we are in , though there bee only his influence there . But there must bee application of divine truth to the soule , it must be brought neere the soule , before the soule can moove ▪ There is a necessity of Application from a principle of nature , to make it our owne . Now as in nature there is a power in the soule , to worke out of the food , that that is good for every member , which we call a digestive power and faculty ; that applies , and as●…milates the meat and nourishment we take to every part . There be fibra sucking veines , that suck out of the meat strength , for this and that purpose . So there is in the soule of every Christian , and holy man , there is a spirituall sucking , there is a drawing , assimilating digesting Spirit , that digests and drawes out nourishment out of the booke of God , that is fit for him , that hee can say , this is mine , this is for me ; I want comfort , and strength , and direction , here it is ; I want light , here it is ; I am weake , here is supply for it : so there is a digestive power by the Spirit of God in every Christian , to suck , and to draw out of the word , that that is fit for all purposes and turnes , and he can apply the word upon every occasion ; as if it be a command , hee obeyes it ; if it be a threatning , hee trembles at it ; if it be comfort , he rests in it ; if it be a direction , hee followes it likewise : Hee applies it answerable to the nature of the word whatsoever it is , his heart is moulded answerable to the word , by reason of the Spirit of Application . As there is a ground of the Application of the word , and a necessity of it ; so there is a principle of Application ; that is , the Spirit of God in the hearts of the children of God , teaching their spirits to draw wholsome truths fitting to themselves , and none but the children of God can doe it , that have the Spirit of God , they cannot apply the word of God aright . False Application of the word of God , is the cause of all mischiefe sometimes , when those that apply the law , should apply the Gospel ; and on the contrary , when those that should apply the law , sinfull secure persons , apply the Gospel . Many times poore distressed persons , that comfort belongs to , Oh comfort my people , they apply the Law that belongs not to them , in that case false application is the ground of mischiefe ; therefore the Spirit of God is the principle of Application of divine truths , according to the exigence , and estate of Gods people . Therefore wee should be stirred up to beg the Spirit of Application , to maintaine our communion , and entercourse with God , that we may apply every thing duely , and truly to our selvs , & our own foules ; all is to no purpose else , if we do not apply it : if it be not brought home to our soules , and digested throughly in our hearts , wee must say , this is from God , and this belongs to me ; when we heare truths unfolded , to say of our selves , this concernes me ; and say not , this is a good portion , and a good truth for such a one , and such a one , but every one take out his owne portion , this is for me . God saith , Seeke my face , thy face Lord will I seeke , with a spirit of Application . If wee doe not , as indeed it is the fault of the times , to heare the word of God loosely ; wee care not so much to heare the word of God , as to heare the gifts of men , wee desire to heare fine things to increase notions , we delight in them , and to heare some empty creature , to fasten upon a storie , or some phrases by the by ) alas you come here to heare duties , and comforts , if you be good , and sentences against you , if you be naught , wee speak Gods threatnings to you , that will wound you to hell , except you pull them out by repentance . It is another manner of matter to heare , then it is took for . Take heed how you hear saith Christ , so we had need , for the word that we hear now , shall judge us at the latter day , thereupon wee should labour for a spirit of Application , to make a right use of it , as we should . Therefore those humble soules that are cast downe in the sight , and sense of their sins , they must apply the sweet , and blessed comforts of the Gospel , such as are contrite in spirit , Blessed are the poore in spirit , blessed are they that hunger and thirst after righteousnesse . Come unto mee , all yee that are weary , and heavie laden , &c. Those on the other side , that goe on in a course of sin , and will not be reclaimed , let them consider what Moses saith , Deut. 29. If a man goe on , and blesse himselfe , my wrath shall smoake against such a man , and burne to hell . I will not remove my wrath from him , till by little and little I take my good spirit from him , and let him goe with some temporall comforts , and then bring him to hell . I will curse him in his blessings , hee shall have blessings , but he shall be cursed in all that he doth , and all things shall bee in wrath and anger , that shall burne to hell . Such like places let such men apply to themselves : there is no comfort at all to men that live in sin wittingly , and willingly : If I regard iniquity in my heart , God will not heare my prayer . If a man 〈◊〉 me ordinance of God , hearing , and good means , His prayer shall be abhominable . Hee that will 〈◊〉 heare the Law , his prayer is abhominable . The applying of these things would make men bethinke themselves , and turne to God , when he considers what part of the word belongs to him , and makes a right Application . If we make not a right Application of Gods truths , this mischiefe will come ofit , we 〈◊〉 hour God , and his bounty : hath God beene so bountifull , as to give us so many instructions , and such promises , and shall not we 〈◊〉 them our own ? what is the end of the ministery , but to spread before us the unsearchable riches of Christ ? they are yours , if you will take them , when you have not a spirit of Application , and are not in case to take them , they are lost ; Gods bounty is discredited . The Devill rejoyceth , when hee seeth what excellent things are laid open in the Church of God , in the ministery , what sweet promises and comforts , but here is no body to take them , and lay hold on them : Like a table that is richly furnished , and there is no body comes and takes it ; it makes the Devill sport , it rejoyceth the enemy of mankind ; when we loose so great advantage , that wee will not apply those blessed truths , and make them our own . There is no greater delight to Sathan , then for us to refuse those dainties that God hath provided for us ; what can rejoyce an enemy more , then to see courtesies refused ? He sees that all the Scripture is for comfort to poore distressed soules , and when they refuse their comforts , and set light by them , as they tell Iob , Settest thou light by the consolations of the Almighty ? Then Sathan , the enemy of mankind , and especially the enemy of our comfort , since he hath lost all comfort , and al hope of it himselfe , hee rejoyceth to see us in this condition comfortlesse ; therefore let us lay claime to the promises by a spirit of Application . Againe , we are inju●…ious to our selves , wee rob our owne soules ; the want of this makes Christians be discouraged , and droope as they doe ; when they are cast downe , all comfortable truths belongs to them ; yet they put them off , this is not for me ; and those in my case , when God saith , hee will come and dwell with a humble heart , this is not for me : this spirit of peevishnesse and frowardnesse , is that that keepes them long from that comfort that they might enjoy : What , to be in the middest of comforts , and to starve , for a man to be at a feast , and to starve , because he hath not a spirit to digest , and to take that that is fit for him ? We detest , ( and deservedly ) those misers that in the middest of all their abundance , will not spend six pence upon themselves ; what a spirit of basenesse is this , in the middest of spirituall contentments and refreshings , when God offers to feed our soules with the sa●… things of his house , to say oh , no , this belon●… not to mee ; and cherish a peevish froward spirit that puts all away . Why doe we not labo●… to be in such a condition , that we may be cherished ? and that wee may have satisfaction ▪ to be truly hungry , and poore in spirit , that we may be filled , and satisfied ; and not to goe on thus stubbornly . There is a proud kind of modesty , oh , this belongs not to me , I am unworthy : if we will hearken to our owne misgiving hearts in the time of temptation , wee shall never answer God , and say , Lord thy face will I seeke . Therefore let us labour for aspirit of supplication : I will not inforce that point further . Now from this spirit of Application ( from this generall , seeke yee my face ) comes obedience : for it is a speech of obedience . Thy face Lord will I seeke . I will seeke by thy strength and grace : for when God utters a generall command to his children , theregoes with that command a secret vertue , whereby they are enabled to seeke him . There came a hidden vertue with this , seeke my face , when Davids spirit was raised by God to thinke of it , together with the thought of this , seeke my face , there was a vertue enabling his soule to returne back to God , to say , Lord thy face will I seeke . So though David said , I will seeke thy face , yet there was a spiri●…uall vertue that enabled him . God must find is before we can seeke him ; he must not only give the command to seeke his face , but toge●…her with the command , there goes a work of ●…he Spirit , to the children of God , that ina●…leth them to seeke him . In the covenant of grace , God doth his part ●…nd ours too : our part is to seeke God , to ●…lease him , and walke before him ( they are all ●…ne , I need not be curious in particulars . ) Now ●…his was not a speech of selfe confidence : but 〈◊〉 speech of the spirit of God , that went with the command to him . This is a greatincouragement ( by the way ) to heare good things , and to come to the Congregation ; we heare many great things , high duties , but we are not able to performe them ; It is true , but the Gospel is the ministerie of the Spirit , and together with the dutie there goes the spirit to inable us to the duty . Stand up and walke , saith Peter to the poore lame man , and there went an enabling vertue to raise him . Arise , saith Christ to Lazarus , and there went a divine vertue to make him rise , and here , seeke my face , there went a divine vertue to make him seeke , which those that contemne the ordinances of God want , because they will not attend upon the ordinances : so much for that . Now I come to his obedience , Thy face Lord will I seeke . This obedience ariseth from Application and his obedience hath these qualifications . It was present , as soone as hee heard God will , as soone as his heart did thinke of the word , he puts not off . The Spirit of God , and the workes of it are not slow in the children o●… God ; but when they heare their dutie , then is a spirit presently , Thy face will I seeke , before the heart grow cold againe . Againe , this returne and answer , as it wa●… present , so likewise it was a pliable obedience , Thy face will I seeke : It is a speech of a ready cheerfull , pliable heart . Where the Spirit o●… God workes , it makes not only present , and quick , but cheerfull , and pliable : For the Spirit of God is like fire , that softens the hardnesse of the heart , that naturally is like iron , and makes it pliable . Gods people are a voluntary people , as it is Psal. 110. a people of devotion , of readinesse of will , and cheerfulness , a free hearted people , a people set at large they are lead with a Royal spirit , a spirit above their owne ; and that makes that easie , and pleasant to them , that otherwise is difficult , and impossible to nature . When Isaiah's lips were touched with a co●… from the Altar ; that is , he had somewhat from the Spirit of God , to incourage nature , th●… here I am Lord , send me , he detracted the busines●… before , and put it off as much as he could . The Spirit of God makes pliable , as wee see in the Acts , they cared not for suffering whips , or any ●…hing , because they were made pliable to Gods service , they accounted it an honour to suffer ●…ny thing for Gods sake ; the obedience that is good , is pliable and cheerfull . God would have things in the Church done by such people , the very building of the Ta●…ernacle was done by such voluntary people , ●…hat brought in , as God moved their hearts . Oh ( Beloved ) a Christian knowes what it is to have a Royall Spirit , a free spirit . David knew it , when he had lost it by his sin , he pra●…ed that he might have a free spirit , a cheerfull spirit in the service of God , and in his particular calling : for sin darkens , and straitens the soule . Thy face will I seeke , his heart was weary , and pliable now as God would have it . So should our hearts be , and they will be so , if we have the Spirit of God , ready , and cheerfull . God hath none to fight his battailes against Satan , and the Kingdome of Darkenesse , but voluntaries : all Gods people are voluntaries , they are not prest souldiers ; I meane , not against their wils in that sense . Indeed they have presse-money in Baptisme , to fight against the world , the flesh , and the Devill ; but they are not prest , they are voluntaries , they know they serve a good Generall , that will pay them abundantly ; therefore they labour to be voluntarie : It is a good saying , there is no vertue in men that doe things against their wils : for that is vertue , and grace that comes from a man , from his owne principles , from cheerfulnesse , God loves a cheerfull giver . I might inlarge this , but I doe but take it , as it may strengthen the point : our obedience to God , it must be pliable , and cheerfull , and voluntary . Againe , obedience , if it be true , it is perfect , and sincere , looking to God. Thy face Lord will I seeke : we must eye God in it , and Gods commandement , and not have a double eye , wee must not looke to our own selves , it must be perfect obedience ; that is , opposite to that which is hypocriticall , that is the best perfection : for the perfection of degrees is not to be attained here , but this perfection of soundnesse is to be laboured for , as wee see here , it was a sound obedience , Thy face Lord will I seeke , I will not seeke thy favours , and blessings so much , as thy face . It was perfect obedience , as perfection is opposed to unsoundnesse . It was likewise a professed obedience , before all the world , in spight of Satan . Thy face will I seeke ; let the devill , and the world doe what they can , let others doe as they will ; but as Iosua saith , If you will worship other Gods , if you will fall away doe : But I and my house will serve the Lord : what if his house will not serve the Lord ? If my house will not serve the Lord , I will. So wee should all be of Iosua's mind , I and my house will serve the Lord ; let the world goe which way it will. In blessed Saint Pauls time , oh , saith he , There are many of whom I have told you often , and now tell you weeping , who are enemies to the Crosse of Christ , whose end is damnation , who mind earthly things . What doth Paul in the meane time ? oh , but our conversation is in heaven , we swim a contrary way , we care not to let the world know it , our conversation is another way . So our obedience must not only be present , and pliable , and perfect , but a professed obedience , that is , to breake through all the oppositions of the Devill , and the world , with an invincible resolution , to b●…eak through all difficulties , and scandals , and examples of great persons ; and of this , and that ; if we will goe to God , and say truely , Lord thy face will I seeke : Let other men seeke what they will , let them seeke the face , and favour of others , thy face will I seeke , thou shalt be in stead of all to me , as indeed hee is . Againe , as it is a professed , so it is a continued , a perpetuall obedience ; hee is resolved for the time to come : Thy face will I seek , not onely now , and then turne my back upon thee afterwards : but I will seeke thy face , till I see thee in heaven . I see thy face in thine ordinances , in the word , in thy people , where two or three bee gathered , thou are among them . I will see thy face as I may , till I see it in heaven : so here is a perpetuall resolution , Thy face I will seeke . Lastly , the●…e is one thing more in this obedience and answer to Gods command , that his answer to God , is an answerable answer ; that is , the answer and obedience is sutable to the command ; Gods command was , seeke my face , his answer is , thy face Lord will I seeke . So the point is , that , Our obedience to God must be proportionable to that , that is commanded . It must not be this , or that devised by men , when the Lords eye is on you in this place , and gives you a charge to doe thus ; the obedience must be sutable ; when he saith , seeke my face , wee must obey , thy face Lord will wee seeke . Therefore it may in some poor sense be compared to an Eccho , we returne obedience in the same kind : the Spirit of God teacheth the children of God to doe so , to answer God in al the things hee doth . I know not a better evidence of a child of God , then this answering Spirit . How shall I know that God loves me ? I love him againe , therefore I know hee hath loved me first , it is an undoubted argument : How shall I know that God hath chosen mee ? I chuse him , Whom have I in heaven but thee ? and what is there in earth in comparison of thee ? It is an undoubted Argument , shall I be able to single out God , to be instead of all to me , and hath not hee chosen me first ? Can there bee any thing in the Current , that is not in the Spring before ? It is impossible . I know God , I looke on him as my father , certainly he hath shined on me first . I have said to him , thou art my God , certainly he hath said before , thou art my servant ; If I say to him , thou art my God , certainly he hath said before , I am thy salvation , hee hath begun : for this is the order , God begins , he saith , Seeke my face , then if wee have grace to returne answerable obedience to God , Thy face Lord will I seeke , when thou biddest me , Lord , I will love thee , I will chuse thee , and delight in thee , thou shalt bee my God ; if we have this returning spirit back againe , we cannot have a better argument , that God loves us , then by answering Gods course . This is that that Saint Peter hath in 1 Pet. 3. that that doth all in Baptisme , it is not , the washing of the filth of the body , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the answer , or the demand of a good conscience , but answer is better : the answer of a good conscience cleanseth in Baptisme . What is that ? In Baptisme , dost thou beleeve , saith the Minister , in God the Father Almighty ? I doe beleeve , that was the answer : dost thou beleeve in God the Son ? I doe beleeve : dost thou beleeve the Forgivenesse of sins , the Resurrection of the body , and the life everlasting ? I doe beleeve ; dost thou renounce the Devill , and his workes ? I renounce them ; that is the answer of a good conscience ; where that is from the heart , there God hath spoken to that heart before , and there is obedience to purpose ; Thy face will I seeke , it is that that brings comfort , not the washing of the water , it is not the eating of the bread , and drinking the wine , and hearing the word of God , when there is not the answer of a good conscience ; when we say we beleeve , and we will doe this , to doe it indeed , Lord I will beleeve , I will goe out of the Church with a purpose to practise what I heare . Here is the answer of a good conscience , when wee mingle what we heare with faith , and labour to practise it , or else it will doe no good . Our obedience must be sutable , and answerable , as I said before , if it be a direction , to follow it ; if it be a command to obey it ; if it be a threatning , to feare it ; if it be a comfort , a promise , to rest upon it : Let there be a sutablenesse of obedience to the word , thereafter as the word is . Let us have a spirituall desire to these things , to imitate the holy man of God , as we desire to share in his comforts . I will follow this point of the answerablenesse of obedience ; a little further , and then come to the particular of seeking . Let our obedience bee every way answerable first , let the heart thinke , what God saith , what God commands , and promiseth , let the heart take the word of God , the second time , and ruminate on it , and goe over it againe . Let us looke into the word , and see what is commanded , and what is promised , and then let the heart goe over it againe . And then upon that all eage it to God. Put case a man be in trouble , Lord thou hast commanded , Call upon me in the day of trouble , and I will b●…re thee , Psal. 50. Let the heart thinke of it , and goe over that incouragement ( it is rather an incouragement then a command , though indeed God lay a command on us , to be good to our own soules ; it is a duty to love our selves : Therefore he commands us to goe to him , to seeke his face , as though wee wronged him by disobedience , when wee injure our selves by our peevishnesse , as indeed we doe . God loves us better , then we love our selves ) let us thinke of the command , and invitation ; thou hast commanded mee Lord , and incouraged mee to come ; I am now in trouble , experience teacheth me . I come to thee , thou hast said , He that sitteth in darknesse , and seeth no light , let him trust in the name of the Lord. I am in darkenesse , and see no light now , I trust in thy name , let the heart thinke of the promise , and then alleage it to God , and come with an obedient answer , and cast it self upon him , and trust in him . We are in want perhaps , and see no issue , no supply , thinke of Gods gracious promise , I will not faile thee , nor forsake thee . I come to thee , and claim this promise , I am in covenant with thee , &c. So wee should take the promise , thou hast said , At what time soever a sinner comes to thee with a repentant heart , thou wilt forgive his iniquities , and though his sins , were 〈◊〉 scarlet , thou wilt make them as snow , and white as wooll ; my soule thinkes of that command , and I come to thee . Thou hast bid all that are wearie , and 〈◊〉 laden in soule , that are troubled in conscience with the sense of their sins , to come unto thee : my heart thinkes of thy command , and invitation , I come to thee , I am weary , and heavie laden . First let us thinke of the incouragement , that is our warrant , and then yeeld present obedience : And then what will bee the issue ? what will spring from it ? when the heart and obedience joyn with the command , that there is a meeting , that they concentrate the heart , and obedience : God bids the heart obey , the heart saith I doe obey , when these meet , the issue must bee exceeding comfortable , it cannot be otherwise . When the obedient heart meets God in his command , in his promise . In all perplexity of busines , Commit thy way to the Lord , and hee shall establish thy thoughts , Prov. 3. Prov. 13. and other places : Lord I commit my wayes to thee , establish my thoughts and designes , agreeable to thy will : because thou hast bid mee commit my wayes to thee . In the houre of death , let us commend our selves to God , as to a gracious , and mercifull Creator , 1 Pet. 4. Lord I commend to thee my soule , who art the Creator of my soule , and the Redeemer of it , here is an obedience answerable , what can be the issue of it , but comfort ? Therefore let us learne by the example of this blessed man , that when he had but a hint from God , seeke yee my face , answers , Thy face Lord will I seeke . Faith will see light at a little crevice , when it sees an incouragement once , a command , it will soone answer ; and when it sees a promise , halfe a promise , it will welcome it ; it is an obedient thing , The obedience of faith : it beleeves , and upon beleeving , it goes to God : As the servants of the King of Assyria , they catch the word presently , Thy servant Benhadad , so faith it catcheth the word . To put God in mind , it is an excellent thing with the Prophet , whosoever penned the 119. Psalme , whether David , or some other , Remember thy promise , wherein thou hast caused thy servant to trust . As it is Nehem. 1. Remember Lord , hee puts God in mind of his promise ; and so it is good often , to put God in mind , Lord thou hast made such and such promises , I know thou canst not deny thy selfe , if thou sh●…uldest deny thy word , thou must deny thy selfe , thy word is thy selfe . Remember thy promise , wherein thou hast caused thy servant to trust : If I be deceived , thou hast deceived mee , for thou hast given me this promise , and this command : This is an excellent way to deale with God ( as it were ) to wrastle with him . By t●… promise thou hast quickned me , Psal. 119. Whe●… I was dull and dead hearted , then I thought o●… such , and such a promise , I alleage that promise , and apply it by a spirit of faith , and that quickned me . And indeed ( as I said ) God hath made us fit to answer him , and wee should study in all things to returne unto him by his spirit ; whatsoever God doth , the heart should returne back againe , love for love , knowledge for knowledge , seeking for seeking , chusing for chusing . He begins with us , he chuseth us , he loves us , he seekes us ; and wee if ever we intend to be friends with God , and to entertaine a holy communion ( as all that shall be saved must doe ) we should labour to have our hearts to returne to God , what wee find from God first . Thy face Lord will I seeke . To come more particularly to this seeking , which is the particular of the obedience , and of the application . Thy face Lord will I seeke . Seeking implies , that our happinesse is out of our selves , it implies that there is somewhat in our selves , in the application to which there must be some happinesse ; therefore wee goe out of our selves to seeke . It is a motion , and it is out of an apprehension of some want , a man seekes out of some want , or out of some losse , or out of some duty . Ether hee hath losse , and therefore hee seekes ; or else hee wants , and therefore he seeks ; or else he owes respect and dutie , and therefore he seekes : it is somewhat without a man that moves his seeking . God need not seeke the creature , hee hath all fulnesse in himselfe : Indeed his love makes him seeke for our love , to bee reconciled to him . But the creature , because his happinesse is out of himselfe in communion with God , the Fountaine of all good , he must seeke . Christians must be Seekers . This is the generation of Seekers , Psal. 24. All mankind , if ever they will come to heaven , they must bee a generation of Seekers . Heaven is a generation of Finders , of Possessors , of Enjoyers , Seekers of God : but here we are a generation of Seekers ; wee want somewhat that we must seeke ; when we are at best , we want the accomplishment of our happinesse . It is a state of seeking here , because it is a state of want , we want something alway . But to come more particularly to this seeking the face of God , or the presence of God. The presence of God , and the face of God , where is it to be sought for ? Know that first for a ground : The presence of God it is every where : but that is not the thing here purposed . There is a face , and presence of God i●… every thing , in every creature : therefo●… every creature hath the name of God , some times a Rock , because as God is strong , so●… Rock is strong . So likewise a shield , as a shie●… defends , so God defends us : there is som●… resemblance of God in the creature , therefore God hath the name of the creature : but th●… is not here meant . The presence of God meant here , is that presence that hee shewes in the time of need , and in his ordinances . Hee shewes a presence in need and necessity , that is a gracious presence to his children , a gracious face . As in want of direction , hee shewes his presence of light to direct them : In weaknesse hee shews his strength : In trouble and perplexity he will shew his gracious , and comfortable presence to comfort them . In perplexity he shewes 〈◊〉 presence to set the heart at large : answerable to the necessity there is a presence : So in need God is present with his children , to dire●… them , to comfort them , to strengthen them , if they need that . And in the issue of all busines , there is a presence of God to give a blessing : for there is a presence must be even to the end of things : when we have all wee would have , yet God must give a blessing : so you see there is a presence of God answerable to the necessity of man ; as it hath reference to this place . Thy face will I seeke , to direct me by thy hea●…enly light when I know not what to doe , as ●…ehosaphat said , we know not what to doe , but our ●…yes are towards thee . And so in weakenesse when we have no strength of our owne , then goe to God , to seeke the face of God that he would be present with us . So , when wee are comfortlesse , goe to God that comforts the abject . The God of all comfort , goe to him , for his presence , for helpe . And when wee are troubled in our hearts about successe ; what will become of such and such a businesse , goe to GOD that gives successe , and issue to all . Thus we see a presence of God answerable to every necessity of man. There is a gracious presence of God likewise in his ordinances ; that is the chiefe presence , next to heaven , the presence in Gods Ordinances , that is , in the unfolding of the word , in the administration of the Sacraments , in the communion of Saints . Indeed in the Ordinances God is graciously present ; Where two or three are gathered together , I will be in the midst of them . Therefore in Rev. 1. It is said , that Christ walks in the middest of the seven golden Candlestickes , that is , in the middest of the Church ; There is a gracious presence of of Christ in the middest of the Candlesticks ; he takes his walkes there , Christ hath a speciall presence in his Church in the ordinances , and that David aymes at here too , not onely , I will seeke thy face introuble , and necessitie , when I need any thing from thee : but , Thy face will I seeke in all thine ordinances , to inable me for the other . For it is in vaine for a man to thinke to seeke God in his necessity and exigence , if he seeke not God in his ordinances and doe not joy in them . So you see where the face , and presence of God is to be sought : in necessities of all kinds , and in the ordinances . Now in our seeking the presence or face of God , there is foure or five things that I will touch the heads of . First of all , seeking implyes observance , seeke my face , that is , observe me , respect me as a God. Thy face I will seeke , I will bee a follower of thee ; As in English an observer is a follower , a creature , It is a proud word : as if man could make a man of nothing . And indeed they are creatures in that kind , they are raysed of nothing . To seeke a man is to observe him , there is a notable place for it , Prov. 29. 26. Many seeke the rulers favour . In the Greeke translation , the Septuagint the word is , to observe , and respect a man , which is translated seeking . Many observe the ruler , but every mans judgement commeth from the Lord. You see , those that thinke to rise by the favour of such or such a man , they will be his followers , as I said , and observe him , they studie men : as those that rise by favour that way , they study not bookes so much as men , what may delight such a man what hee respects ; surely they will serve him at every turne . A base Atheist makes a man his god ; that he may rise , he will deny God and the motions of Conscience , and honesty , and all to observe the face of a great man whom hee hopes to rise by : but a true Christian observes the great God , the greatest preferment comes from him ; so it signifies to observe . In Psalme 62. there you shall see the ground of observation is that power belongs to God. I have heard once , nay twise . Hee heard it twise by the meditation of it by going over it in his heart againe . I have heard , once , nay twise , that is , I tho●…ght againe and againe on it , that is hearing of it oft . We may heare a truth a hundred times , that is , by meditating of it , I have heard once nay twice , that power belongs to God , that is , riches and power to advance a man. Atheisticall men thinke , all belongs to the creature , but power belongs to God. That is one thing that is meant by seeking , diligent observing of GOD , and respect to him and his will and commandements in all things . If so be that a person of great place should say , observe me , and I will prefer you , I hope men would bee ready enough , they need no more words : Here is the Atheisme of our hearts , God saith , I will doe all good for you ; the greatest preferment is to bee the child of GOD here ; and the heire of heaven after . What preferment is there to that of Christianity ? and he saith , seeke my face , observe me , respect me , let the eye of your soules be to me ; as it is in the Psalme , As the eyes of a mayd are toward the hand of her Mistris . The obedience of a servant is toward the eye of the Commander ; so the obedience of a Christian is toward the eye of God , to see what God commands ; we should be more serviceable to God. It is an argument of the atheisme of our hearts , to take more incouragement from a mortall man that can raise us , and doe us a pleasure , then f●…om God himselfe . But to let that goe , that is the first branch , Seeke my face , that is , observe me . Then seeke my face , that is , depend upon me , to seeke Gods face is to depend upon him for all , it argues dependance : for him that we observe , we observe him for something ; we depend upon him to be our rayser and maker ; so seeke my face , seeke my countenance and favour , depend upon me , and it shall bee sufficient for you . Then , in the third place . Seeke my face , that is , seek my favour , and grace ; favour appeares and shines in the face : Seeke my face , observe me , depend on me , for what ? for my favour . What is that ? It is all , if we have the grace of God , we have all : for the grace of God is in every thing that is good to us . If we have the graces to salvation , they come of free grace : every good gift is the grace of God. Children are the grace of God : So if we have the grace of God , we have all for our good : we have all in the spring of good which is the grace and favour of God. As men , if they be graced from a great person , they studie not this and that particular thing , they think I have his favour ; and that favour of his is ready for all exigences . And therefore in way of complement , they say , I seeke not this or that , but your favour . The favour of God it is a store-house and spring and fountaine better than life it selfe , as the Psalmist saith . The loving kindnesse of the Lord is better than life . When life failes , the favour of God never failes : life will faile , and all earthly comforts , but the favour of God is better than life it selfe , it is everlasting : and eternall . In Psalme 4. you see how worldly Atheisticall men rejoyce , when their Corne , and Wine , and Oyle increase . And who will shew us any good ? Who ? It is no matter who , any good , any hope of preferment , it is no matter what way ; and it is no matter what , any good : and let them but shew it , and wee will wo●…k it out , we have wit enough . O saith he , but your wit I stand not upon , nor your courses : but Lord , let thy face shine upon me , lift up the light of thy countenance , and that shall be instead of all honours , and preferments . So in seeking , we must observe God , and depend upon him , and for what ? for his favour especially : for the face , and favour of God ; let me have a good looke from thee oh Lord , let me have thy favour and love , for other things I leave them to thy wisdome , thou art wise enough ; only let thy face shine on mee . Oh this favour and face of God it is a sweet thing , this presence of God. What is heaven , but the presence of God there ? Let God be present in a dungeon , it will be a paradise ; let God be absent , Paradise , it is as a hell or dungeon , as it was to Adam ; after he had sinned he runne to hide himselfe . What is hell , but the want of Gods presence , Gods face and favour is not there ? What makes hell in the heart of a man ? God is not there , but leaves the heart to its owne darknesse , and confusion ; oh , therefore the face , and favour of God , seeke that especially . Againe to seeke the face of God , is to pray to him , to put this in execution in prayer : every where in Scripture , it is all one , to pray , and to seeke Gods face , it is called the spirit of prayer : which because I have spoken of at large out of another Scripture , I will now say nothing of it . Likewise in the next place , to seeke he face of God , is to attend upon the presence of God , wheresoever he reveales himselfe : to attend upon the word , and ordinances , is to seeke the face of God. It is said that Caine went from the face of God , when he went from the worship of God in his fathers house , hee went out from God. Where God is worshipped , there God is present ; and when we leave the place where God is worshipped , we leave Gods presence , God is more especially present there : therefore seeking the face of God is to attend upon Gods ordinance . I will seeke thy face , that is , wheresoever there is any presence of thee , I will seeke thee . Christ when hee was lost , hee was found in the Temple : that hath a literall sence , but it is true in a spirituall sence ; if we loose Christ , and have not comfort from Christ , we shall find him in the Temple , the sweetest presence of his spirit is there . His body is in heaven , and his spirit is his Vicar in the world : if we want comfort and direction from Christ , we shall meete him in the Temple : there he gives us sweet meetings by his spirit ; there we have the comfort , and direction , and spirituall strength that wee wanted before wee came . There is the best meeting . As in the Canticles , Christ goes into the Garden of spices . He goes among his children , that are as a watred garden , and as so many plants of righteousnesse , and beddes of spices ; he delights to be there . Christ is in the communion of Saints , in the ordinances , Therefore , Thy face will I seeke , especially in the Tabernacle , and Temple after , especially in the Church , and communion of Saints , there thy face will I seek . Thus we see , the unfolding of this promise of a gracious , obedient , respective heart , Thy face will I seeke . I will adde no more , but come to the use of it . And in the first place by way of direction : That we may seeke the face of God ; that is , observe him , and depend upon him , and enjoy his favour , and meet with him in his ordinances , we must first get , The knowledge of God , Our selves . Get the knowledge of God ; for they that know him will seeke to him : they that know his riches , his power , his sufficiency ; in a word , his all-sufficiency for all things , they will seeke to him . And they that know themselves ; that know their wants , their inability to supply those wants , and know the greatnesse of those wants , and that they must be supplied , they will out of themselves . They that have nothing at home will seeke abroad . The knowledge of these two therefore : of the great God , the all-sufficient God ; and of our selves , the unsufficiency of our selves every way , either for direction , or for protection , 〈◊〉 for comfort in distresse , or for strength in 〈◊〉 tie to goe through businesse ; or for issue when we are about any thing , They that know that the way of man is not in man , as Ieremie saith , they would certainely out of themselves . Therefore let us grow in the knowledge of God , and of our selves , of our owne wants and necessitie . And especially know God now in Christ's . For there is enmity betweene the nature of God , and the nature of man , of sinfull man : but that Christ hath taken our nature now and made it lovely to God , and God lovely to us . Christ Emanuell , God , and man , God with us , hath made God and us friends : therefore now we must go to God in that Emanuel , in Christ , that Ladder that joynes heaven and earth together . See Gods face shining in Christ , his gracious face , and this will incourage us to go to God , together with our wants ; goe not to absolute God , a god without a mediator : for then God is a consuming fire . In the next place when we goe to God , and seeke to God , be sure to seeke his favour , and grace in the first place . If we want any particular thing , protection , or direction , or comfort in distresse , goe not for that in the first place , but let us see in what tearmes God and we are ; let us be sure that reconciliation , and peace be made . For if we seeke to God in our particular wants , and have not made our peace before , but have sought to other gods , to men , and to our shifts , God may say , you seeke to me ? Goe to the gods you have served , to the great men you have served , to the riches you have trusted unto , goe to your shifts . Therefore first , make peace and reconciliation with God before you seeke other things . If a man have offended a great person , he doth not goe and seeke particular favours , till first he have made peace and taken up the quarrell . Let us take up the quarrell between God and us by repentance , and a promise of new obedience , get reconciliation that way , and then seeke for particular favours after . For what if God give you particular favours , if they bee not from his grace and favour , what will they doe us good ? What will all that a reprobate wretch hath doe him good ? What will his favours , his riches , and honours and preferments doe him good when he dies , when hee shall conflict with the anger of God ? when he shall see hell before him , and see heaven shut ? Hee seeth he hath all , from a generall providence , and as a reward for his care in this world ; God answereth him with a civill inlargement for his civill obedience , but he hath his reward : heaven he hath not , hee cared not for it ; what will all doe without the love of God in Christ ? therefore I beseech you , let us first seeke the favour and mercy of God in Christ. And then for particular things goe to him as the exigence is : for in God there is a supply for all turnes ; and that is the ground of seeking : for our seeking , it must be a wise seeking : now it were not wise , unlesse there were a supplie in God for every want whatsoever it is . If the creature could doe any thing without God , we should upon good ground make that God. If any thing could raise us without God ( I mean ) to comfort , we might seeke to them , and make them God , upon good reason : but what can they doe ? In anger , God may let a man enjoy favours , as the fruits of his displeasure , but what can they doe without him ? They can doe nothing . Therefore it must be the supreame cause , the highest cause , the great wheele that turnes every little inferiour wheele in the world , they turne with the great wheele of divine providence , and goodnesse , therefore goe to him as the first cause . Againe in seeking the favour of God , we must search our consciences , to come with pure and cleane hearts to God to seeke him . If we regard iniquity in our hearts , God will not heare our prayers . Wee come to God with a purpose to offend him ; if we come not with a purpose to leave our sins , why do we come ? God will not regard our prayers . We must come with pure consciences to God , as it is excellently set downe , Psal. 24. 3. Who shall assend into thy hill , O Lord , who shall stand in thy holy place ? He that hath cleane hands , and a pure heart . And then he saith after . This is the generation of them that seeke him , those that have cleane hands , and a pure heart . Thou hast foule hands ; thou art a briber , a corrupter ; thou hast an impure heart , thou art a filthy creature , thou hast lived in such and such sins , cleanse thy hands , and thy heart . This is the generation of them that seeke him . If a man seeke the pure and holy GOD , with an uncleane heart , and uncleane hands ; if he be corrupt in his hands , and in his heart , that is the fountaine , he may seeke God long enough , before hee finde him ; and if he see GOD , it is in anger . Againe if we would seeke the face , and favour of God , let us study the word hard ; study the promises as I said before , bind him with his own word ; thou hast said thus , I alleage thy owne word : Iacob when he wrastled with God , Genesis 32. then he saw God ; he called the place Penuell , that is , the face of God , because of seeing God. Vpon wrastling ; when the heart by faith wrastleth with God by the promise . Lord thou hast done this : though I feele no comfort , yet I will rest upon thee ; that place will bee Penuell , The face of GOD will bee there , GOD will shew himselfe . And let the extremity be what it will ; seeke God in extremity : alleage the Word of God in extremity . What word have you for extremity ? In the mountaine God will bee seene . His face will be seene in the mount , that is , when there is no other help whatsoever . God is a present helpe in trouble , Psal. 46. He is the God that comforteth the abject , that none else can comfort , And he that is in darknesse and sees 〈◊〉 light , let him trust in the name of the Lord. And though I were in the valley of the shaddow of death , if the Lord be with me , I will trust in him , Psal. 23. And though thou kill me , yet will I trust in thee , saith Iob. In extremity seeke God then ; and find out words and promises then , as the Scripture is large in that kind : for then there is most need of seeking God. Lord if thou help not now , none can help . And this is the difference betweene a true Child of God and another ; in the time of extremity Saul seekes to the witch : but David seekes to God as here , Lord thy face will I seeke . Many things upbraided David no question with his sinne , and the affliction he was in . Thou seeke God ? thou hast offended him , and now thou indurest some signe of his displeasure : a heavie case ( beloved ) somtimes , especially in the time of extremity , then conscience saith , I am in extremity , and withall God followes mee with such , and such sins , a guiltie conscience meetes me in my prayers to God and upbraids me , thou hast done so , and so : that if there be not faith , and a word of God to lay hold on in extremity , what will become of the poore soule ? It is swallowed up . No question David was now in pangs , and many things offered to thrust him off ; and he might say . I have many things to discourage me , yet thy face Lord will I seeke , for deliverance out of trouble , and for pardon of sinne . Set the promise of God , and the pardon of sinne above all extremity whatsoever . God is the God of all , and above all , he is the God of comfort , if comforts be wanting , hee can make them a new . In the want of means , and when meanes are against us , let us see lie to God. Ionah in the Whales belly , that was a creature , that might have consumed him with heate , When he was in the belly of hell , he called unto God. If a man be as low as hell , if he have a command to come , and a promise , it will fetch him thence , therefore alleadge the promises , and the word . What a miserable taking are they in , that in extremity have no acquaintance with Gods word ? with the promises , or good examples ? that have stored up nothing ? Alas , they are in the middest of a storme ; naked , in the middest of warre , and opposition , disarmed : they lie open to all assaults . Therefore as you love your own soules , gather grounds of comfort , treasure up promises and holy truths ; that in extremity you may say with David upon good ground , Lord , thou hast said thus , and thus , and in this extremity I come to thee . Thy face LORD will I seeke : breake through all feares , and discouragements whatsoever , alleadge the command of God , and the promise of God and the incouragements of God : my discouraged heart saith thus , and Satan saith thus , but Lord thou sayst thus , seeke my face , shall not I believe and obey God , more than the devill or mine own lying false heart ? therefore except we will betray our soules to temptations , and betray the comforts that wee have , let us seeke GOD in all extremities . I desire you to remember these directions , and bee incouraged to seeke to God : joyne the seeking in extremity with the seeking him in his ordinances . If we doe not seeke him in his ordinances , in the time of peace , let us never thinke he will be so familiar with us , in the time of trouble . If wee be not acquainted with him in his ordinaces in prosperity , in extremity he will be farre off . Therefore seeke the face of God now in all his ordinances ; that is the way to have provision of strength against all other extremities whatsoever . It is a great comfort in extremity to one that hath sought God in his Ordinances before . Foolish Atheisticall men seeke not the wisedome of God in his Ordinances , God cries to them , and they regard it not ; but then they cry to God , and God will not answer them , but laugh at their destruction . And as it is in Zachary , you cry , and I will not heare , because I cryed , and yee would not heare . When GOD speaks , and we regard it not , we shall cry , and he will not regard it : Therfore as we desire his presence in the evill day let us labour to heare him now . Let us search his will , what hee requires of us , and what he will doe for us , and labour to be armed with obedience against the time of distresse . And let us seeke him betimes , now presently seek the favour of God , you that are young , In the morning early will I seeke thee , Psalm . 63 In the morning of your yeares , In the morning of the day it is good to seeke God before the heart be possest with other businesse , that he may blesse all our affaires : Seeke his face , that his blessing and direction and strength may be upon all . Let us set upon things in his wisdom and strength , and hope on his blessing . And in the morning of your yeares , early put not off : for here is the mischiefe , if we●… seeke not God early , betimes , the heart wi●… be hardened and willgrow worse : to morro●… we shall be more unfit then to day . The●… those that seeke in their sicknesse , and at th●… houre of death , that is selfe-love ; it is grace , to seeke God for himselfe , out of old acquaintance and love ; but to seeke him in sicknes●… only , and to neglect his ordinances , it is mee●…ly selfe-love . As a malefactor that carries himselfe ill in prison , and then seekes the judges face at the barre : when God arraignes 〈◊〉 man at the barre , then to seeke him , it come from selfe-love . But that obedience we ow●… to God is to seeke him out of a new nature , o●… of love of Gods goodnesse and grace : wh●… we seeke him in extremity , not out of the lo●… of grace , but to escape the danger of hell and damnation , such seeking seldom proves good . Many make a great shew of repentance and turning to God ; many of those prove false . Hee that is good in affliction onely is never good . Therefore put not off seeking Gods fac●… by prayer , and the use of all good meanes . Many men , first settle their estates , and then send for a Physitian , and the divine la●… of all , when they are sicke . Oh , but seeke God first , and above all things in the world , or else wee have adulterous , Idolatrous hearts , to make the face of man our Idoll , or health ou●… Idol , we should seek Gods face above all . The Scripture sets him out sweetly to us : ●…erefore one way to encourage us to seeke to ●…OD , is to present to our soules GOD under ●…ose sweete tearmes . He is a rock in the mid●…st of the waves , Hee is a habitation in the ●…ddest of a storme , thou art our habitation . ●…e is called a hyding place , he hath the shad●…ow of his wings to coverus , let us flie under ●…e shaddow of his wings , hee is presented ●…eetly to us in Christ. Therefore let us have ●…course to him upon all occasions , and now , ●…w , that we may be familiar with him , that ●…e may bee acquainted with him now , in the ●…yes of our youth , and he wil know us in age , ●…d sicknesse ; if we be not acquainted with him ●…w , hee will not acquaint himselfe with us ●…en : therefore seeke his face now , and above ●…l things seeke it . And can we have more incouragement ? ●…here was never any that fought the face of ●…od that went away sorry . It is said of some ●…ood Emperours , that never any man went sor●… out of their presence , either they had the ●…rant of their sutes , or good words . God sends ●…one sorry away ; there are none that come ●…to the presence of God but they are the bet ●…er for it , they goe away more chearefull , and ●…ore satisfied ; their consciences are quieted , ●…hen they poure out their soules to God. There is the peace of God which passeth understan●…ing preserves their soules , as it is , Philip. 4. In ●…othing be carefull , but let there bee thanksgiving for favours received , and let your requests be 〈◊〉 knowne to him , and the peace of God shall prese●… your hearts and mindes . You shall not despaire , and be over much cast downe , peace will preserve you . And if we doe not seeke the face of God , now when we may enjoy his presence , we●… shall never see his face in glory hereafter : 〈◊〉 must now be acquainted with him or else we shall not when we would . Therefore , as we may injoy the presence of God in his Ordinances ; so in all our affaires let us seeke his face , and blessing ; let us have what we have , and doe what we doe in his blessing and assistance , and not in the strength of wit , and shifts . Let us do what we do by divine strength , and in confidence of his blessing . That , that we do by his strength we may expect his blessing on , we cannot doe so by our shifts . Let us in ▪ ure our selves in these courses , and we shal find much peace , and by long acquaintance with God we shall be able to commit our soules to him , we shall be able to looke him in the face at the houre of death . He that lookes God i●… the face often in prayer , and seeking him , may looke death in the face . These things may be made effectuall if your hearts be prepared , as the Scripture phrase is . And because I mentioned preparing , that is a word in Scripture that is set before seeking . Rehoboam did not thrive ; he did not prepare his heart to seeke God. Iehosaphat was blessed of God , hee prepared his heart to seeke the Lord. Therefore let us come prepared to seeke God , prepare our hearts to seeke him . Thinke , when I goe to the congregation , I goe to seeke Gods face , therefore come in humility , and subjection . And in all the courses of our lives , let all of us prepare , and set our hearts in frame to seeke God in all things : and let us set upon nothing that we cannot depend on him for assistance , and looke to him for a blessing . And when wee cannot injoy his favour , and blessing in any thing , we were as good be without it as have it . This is the way to have our wills in all things . Christ , the truth it selfe hath left ●…s this one sweete promise , Seeke yee first the kingdome of God. He speakes there of seeking our owne good , what is the best thing wee should seeke for ? Seeke ye first the kingdome of God , of grace , and of glory : the favour of God , and the fruit of his favour , grace . Seeke those best things in the first place ; what then ? It is the way to have all things else as farre as they are for our good . But we would have more , we thinke if we seeke to God , and depend upon Gods divine principles , and rules , it is a way to beggery and disgrace . Oh , no , It is the way to have our owne desire in all things as farre as is for our good . Let us seeke first the kingdome of God , that God may rule , and raigne in us , and we shall raigne in the kingdome of God. For other things , God will bring it to passe I know nothow , they shall be cast upon us . He that is f●…ll for heaven and happinesse , GOD will make him full for the world , and successefull , as much as he sees 〈◊〉 to bring him to heaven : if God see any thing that would hinder him , he must leave that to his wisdome . Therefore let us labour to bee able from truth of heart , to returne to the commandement , and promise of God , this sweete and gracious answer of the holy man David , when God saith generally or particularly , Seeke my face , Thy face Lord will I seeke . FINIS . FAITH TRIVMPHANT . In five Sermons , on HEB. 11. 13. By The late Learned and Reverend Divine , RICH. SIBBS . Doctor in Divinity , Mr. of KATHERINE Hall in Cambridge , and sometimes Preacher to the Honourable Society of GRAYES-INNE . LUKE 7. 50. And hee said to the woman , thy faith hath saved thee , goe in peace . LONDON , Printed by T. B. for N. Bourne , at the Royall Exchange , and R. Harford , at the guilt Bible in Queenes-head Alley in Pater-noster-Row . 1639. FAITH TRIVMPHANT . HEBR. 11. 13. These all died in faith ; not having received the promises , but having seene them afarre off , they were perswaded of them , and imbraced them , and confessed that they were strangers , and pilgrims on earth . THis Chapter is a little booke of Martyr●… ; it discovers the life , and death of the holy Patriarchs , and by what meanes Gods Children are brought into possession of that that they have an interest , and right unto upon ear●…h ; it is by faith : by faith we do , and suffer , all that we doe , and suffer , all that God hath ordained us to goe through , till he have brought us and invested u●… to heaven , which is prepared for us . In the former part of the Chapter there is an induction , the instances of perticular blessed Patriarchs : and after he had named diverse particulars he summes , them up in this generall . All these died in faith . In this verse there is , First , the generall set downe . All these died in faith . And then the particular unfolding of this . They received not the promises , having scene them a-farre off , and were perswaded of them , and imbraced them , and confessed they were strangers , and pilgrims on earth . He sets downe their faith particularly , hereby setting down what might hinder it and yet did not hinder it , the not receiving of the promises . They received not the promises , and yet they beleeved the promises , that is , the things promised , they were afarre off , and yet they saw them . They saw them , that is the first degree , They were perswaded of them ; that is the second . They imbraced them ; that is the third . They confessed they were pilgrims and strangers , that is the fourth . All these died in faith . There is one faith from the beginning of the world : as there is one Christ , one salvation , so there is one uniforme faith for the saving of our soules , wee hope to bee saved by Iesus Christ as they were . I doe but touch that . Then againe here is implied , a continuance and perseverance in faith . All those died in faith , that is , they lived in faith , and by saith , till they died , and then they died in faith . Faith first , makes a Christian , and then after he lives by faith ; it quickens the life of grace , and then he leades his life by that faith , he continues in it till he come to death , which is the period of all , and then he dies by that faith . But of perseverance to the end , and the helps to it , I spake at large upon another occasion , therefore I omit it . All these died in faith . Faith carried them along all their life time till death it selfe . Now that faith that helped them through all the difficulties of this life , that faith by which they lived , in that faith they died . They dyed in faith . In the faith of the Messias , infaith of Canaan , in faith of heaven . For the Patriarchs , they had not Canaan till many hundred yeares after , it was a type of heaven ; they had not Christ till some thousands of yeares after : So they died in faith of Christ , of Canaan , and of heaven , the benefits by Christ is the upshot of all this . They died in faith . He doth not say how otherwise they died ; because it is not materiall whether they died rich or poore , great , or meane , God takes no great notice of that , nor a Christian takes no great notice of it . They died in faith . Whether they died a violent or a peaceable death it is no matter , they died blessed , in that they died in faith . They died in faith , which in other phrases , is to dye in the Lord , to sleepe in the Lord : because whosoever dies in faith dies in Christ. Faith lifts them up to Christ , and they steepe in Christ. It is a happy thing to dye in Christ ; Now those that die in faith , they die in Christ , Blessed are those that dy in the Lord , they rest from their labours , saith the Apostle . All these died in faith . They continued in faith to death , and then they ended their dayes in faith : When death closed up the eyes of their bodies , then with the eye of faith they looked upon Christ , upon God in Christ reconciled to them ; the point is cleare , that The grace of faith , it is such a grace that it carries a Christian through all the passages of this life . It inableth him to hold o●…t to the end , to suffer those things that he is to suffer , and in the end by it he dies : and when all things else leave him in death , when riches leave him , when friends leave him , when honour , and great places leave him , when his life , & sences leave him , when all leave him , yet faith will never leave him , till it have put him in full possession of heaven ; and then it ceaseth when it hath done the worke it hath to doe , which is to bring us to heaven , then it is swallowed up in vision , and sight , and hope into fruition , and enjoying of the thing hoped for . It is a blessed grace that stands by us , and goes along with us , and comforts us in all the passages of this life , and even in death it selfe , in those darke passages ; it never forsakes us till it have put us in possession of heaven . All these died in faith . What is it to die in faith ? To die in faith ( as I said ) is to die in the Lord by faith , and it lookes to the Time Past. Present . To come . To the time past , to die in faith , is to die in assurance of the forgivenesse of sins , when by faith and repentance we have pulled o●…t the sting of sins past : for faith looks upon Christ , and Christ hath taken the sting of death in his owne body , and death ever since hath beene stinglesse , and harmelesse to his members ; he hath disarmed it , death had nothing to doe to kill Christ ; now seizing upon him who should not have died , who was our suretie , death hath lost his sting : so that to die in faith is to die in assurance of forgivenesse of sinnes past , by Christ. For the present , in the present instant of death , to die in faith , is to see God reconciled to us in Christ , and with the eye of Stephen to see Christ ready to receave our soules ; to see Christ sitting at the right hand of God , to breake through all that is betweene , to see our selves sitting at the right hand of God in heavenly places with Iesus Christ ; This is to die in faith , to see our selves there with our head , where wee shall bee ere long . Faith makes things to come present . To die in faith is to die in assurance of that blessed salvation presently , even at that instant of time , at the parting of soule , and body , that Christ will receive our soules that are redeemed with his precious bloud , that cost him so deare ; he will not suffer the price of his bloud to miscarry . Faith apprehends that Christ will goe downe with us to the grave , as God said to Iacob , feare not to goe downe into Egypt , I will goe with thee : so God would not have us feare to goe down into the grave , those darke cels , and dungeons , God will goe downe with us . Our flesh shall rest in hope , because Christ our surety was raysed out of the grave , and sits in heaven in glory , and majesty , therefore our flesh rests in hope , as it is , Psalme 16. 5. Thou wilt not suffer thy holy one to see corruption ; therefore our flesh rests in hope till the resurrection , because GOD did not suffer his holy one to see corruption : this is to dye in faith . And for the time to come , to die in faith is by faith to overcome all the horrour of death . Death is a terr●…ble thing : and of all the passages wherein we have occasion to use faith , it is most exercised in death . It requires more to die in fa●…th , then to live in faith : for then the soule it lookes to the horrour of the grave , it sees nothing there but dust , and rottennesse . It lookes to the panges of death , sense ; and nature doth . And likewise the soule so farre as it hath noth●…ng but nature in it , it looks to the dissolution of two friends , the body , and the soule , who have been long coupled together , and their parting is bitter . And then it looks to the parting with friends here with whom they have lived lovingly , and sweetely . In death , nature sees an end of all imployment in this world , of all the comforts of this life , &c. and therefore it is a terrible thing . Now to die in faith is to die in conquering all these , with a spirit above all these . What doth faith in the houre of death ? It over-comes all these ; and all such like . For when the soule by faith considers the horrour of the grave , as the chambers of death ; faith considers they be but resting places for the body , that it sleepes there a while till the day of the resurrection , and then they meete againe . And it considers that the flesh rests there in hope of a glorious resurrection ; and faith sees a time of restoring as Saint Peter saith , There shall be a day of restoring of all things , There is a day of refreshing , and restoring to come , when those eyes where with wee now looke up to heaven , and those fee●…e that carry us about our callings , and about the exercis●… of religion , and those hands that have beene lift up to God ; that body that hath beene the vessell of the soule shall be restored , tho●…gh it be turned to dust and rottennesse . Faith seet●… the faithfulnesse of God ; that God in Christ hath taken these bodies of ours in trust : 〈◊〉 know whom I have believed , 2 Tim. 1. 12. and be is able to keepe that I have committed to him . I have committed to him my soule , my body , my whole salvation . I know he is able to keep that I have committed to him . And I kn●… that my Redeemer liveth saith Iob , it was his comfort in all extremity , that he should see him with his very same eyes . And then for the pangs of death which nature trembles , and quakes at , faith consider●… of them as the pangs of Child birth . Every birth is with pangs : now what is death , but th●… birth to immortality , the birth of glory ? we die to be borne to glory and happinesse . All our life time wee are in the wombe of the Church , and here we are bringing forth glory : now death I say , it is the birth day of glory and a birth is with paine ; faith sees it is 〈◊〉 birth day , it sees that presently upon it the●… shall be joy , as with a woman after shee hath brought a man child into the world , so it comforts it selfe against the pangs of death . Again faith sees them short , and sees the glory after to be eternall , it is a little darke passage to an e●…nall glorious light . Then for the dissolution , and parting of ●…o friends , soule , and body , faith sees that ●…is but for a wh●…le , and then that that parting 〈◊〉 a bringing in a better joyning ; for it brings ●…e soule immediately to her beloved , our Sa●…our Christ Iesus , and faith sees that it is not ●…g till body and soule shall be reunited a●…ine for ever , and they shall bee for ever with 〈◊〉 Lord. And then for friends ; faith sees , indeed , ●…at we shall part with many sweete friends ; ●…t saith faith , we shall have better friends , we ●…e to GOD , we goe to the soules of per●…ct men , we goe to innumerable company of ●…ngels ; wee goe to better company a great ●…ale . And for all the imployments we have here ●…we have below , faith sees that there wil be ●…rcise in heaven , we shall praise God with ●…gels and all the blessed and glorious com●…ny of heaven . So consider what you will ●…at is bitter , and terrible in death , faith con●…ers it , it sees an end of it and opposeth to it ●…tter things : because notwithstanding death ●…ts off many comforts , yet it brings better ; 〈◊〉 is a blessed change , it is a change for the bet●…r every way ; faith sees that there is a bet●…r place , better company , better imployment , ●…tter liberty , all better . And which is more , 〈◊〉 die in faith is to die in assurance that all is ours as the Apostle saith , 1 Cor. 3. 16. 〈◊〉 death is ours , Paul is yours , Christ is yo●… death is yours . This is our comfort when●… dayes shall be closed up with death ; faith b●…lieves that death is ours , that is , it is for 〈◊〉 good : for as I said , it brings us to our wish●… haven , it brings an end to all misery , an 〈◊〉 our sinnes , an end to our paine , an end to 〈◊〉 vexations , an end to our discomforts , and to 〈◊〉 scandalls here below , an end to all the tempt●…tions of Satan . The Lord will wipe all teares fr●… our eyes then . And it is the beginning of ●…pinesse that shall never end . So indeed fai●… sees that the day of death is better than t●… day of birth : when we come into misery 〈◊〉 not so good as when we go out of misery , 〈◊〉 enter into happinesse . This is to dye in faith . 〈◊〉 the time past to see the forgivenesse of al●… 〈◊〉 sinnes , to see the sting pulled out . And for 〈◊〉 present , to look to Christ ready to receive●… soules , and to see him present with us to co●…fort us , to strengthen us against the p●…ngs 〈◊〉 death . And for the time to come , by ●…aith 〈◊〉 over-look the grave , to over looke death , 〈◊〉 all , and to see all conquered in Christ , 〈◊〉 our selves in heaven already with Christ ; 〈◊〉 thus a Christian being upheld with this gr●… he ends his dayes in faith . This should stir●… us up ( if this be so ) to 〈◊〉 this grace of faith , above all graces to get ●…rance that we are in Christ Iesus , that so 〈◊〉 may live with c●…mfort , and end our day●… with comfort , and live for ever happy in the ●…ord . It is only faith , and nothing else that ●…ill master this King of feares , this gyant that ●…bdues all the Kings of the earth to him . This ●…onster death , hee out faceth all , nothing can ●…ut face him but faith in Christ , and that will ●…aster him . As for your glorious speeches ●…f Pagans , and morall civill men , they are ●…ut flourishes , vaine , emptie flourishes , their ●…earts give them the lie : Death is a terrible ●…ing , when it is armed with our sins , and when 〈◊〉 is the messenger of Gods wrath , and citeth ●…s before God , it is the end of happinesse , and ●…he beginning of torment . When we looke ●…pon it in the glasse of the law , and in the ●…lasse of nature , it is the end of all comforts , it ●…s a curse brought in by sinne . It is a terrible ●…hing , nothing can conquer and master it but ●…aith in Christ. Oh let us labour therefore to get it while wee live , and to exercise it ●…hile we live , that we may live every day by ●…aith . It is not any faith that we candie by , it must 〈◊〉 a faith that we have exercised , and tryed ●…efore ; it is a tryed , a proved faith , that wee must end our dayes by : For alas , when death comes , if we have not learned to live by faith before , how can wee end our dayes in faith ? He that while he lives will not trust God with his children , that will not trust God with his soule ; he that will not trust God with his estate , but will use ill means , and put his hand to ill courses to gaine by ; he that will not trust 〈◊〉 for his inheritance , that will not cast his br●… upon the waters , and trust GOD to see 〈◊〉 gaine ; he that will not doe this while he liv●… how shall he trust God for body and soule , 〈◊〉 all in death ? he cannot doe it . It must be●… faith that is daily exercised , and tryed , wher●… by we must commit our soules to God w●… we dye , that wee may dye in that faith : t●… we may be able to say , all the dayes of 〈◊〉 life , I had experience of Gods goodnesse , 〈◊〉 depended upon him , and I have found him 〈◊〉 in all his promises ; I committed my selfe , an●… my wayes to him , and I found him good , a●… gracious in blessing me , I found him giving 〈◊〉 a good issue , and now I am strengthened there by , to trust GOD that hath beene so true 〈◊〉 mee all my life time , I will trust him 〈◊〉 with my soule , that hee will never fail●… mee . Let us all labour for this faith : for tho●… it cannot be said of us that we die rich , or th●… we die great in the world ; perhaps wee may die a violent death : ( as there be diverse diseases that leade the body into distempers ) it 〈◊〉 no matter how we die distempered , and in any estate , so it may be said of us , we die in able●…sed faith . But it may be objected , that all Gods children die not in faith , because some die raging and distempered , and in such fits . But we must know that they die in faith not with standing all that : for then they are not ●…em selves ; the covenant betweene God and ●…em was made before , they have given up ●…emselves to GOD , and committed their ●…ules to God before , for a Christian gives ●…p himselfe every day ; he commits himselfe ●…ule and body continually to God , as a bles●…ed sacrifice of a free-will offering ; so hee ●…arns to die daily , daily labours to live in the ●…state he would die in ; he ought to doe thus ; ●…nd many Christians doe thus : therefore notwithstanding these distempers , the covenant ●…etweene GOD and the soule remaines still , ●…nd he dies in faith . It is said here , they all di●…d in faith : he saith , not they all died in fee●…ing . A man may die in faith , and yet not die ●…n feeling ; and sometimes the strongest faith ●…s with the least feeling of Gods love . Fee●…ing may be reserved sometimes for heaven : ●…et notwithstanding wee must not take it so as 〈◊〉 there were no feeling where there is faith ; for there was never faith yet , but upon the ●…ouch of faith the soule drew some strength ●…nd some inward feeling , though it be not discerned of the soule in regard of the immode●…ate desire of the soule to have more : yet there is alway so much feeling , and strength , and comfort that supports the soule from despaire , take the childe of GOD at the worst . Therefore when I speake of feeling , I speak of a glorious demonstration , that God sometimes takes away from his children . They died in fa●…th though not alway in feeling of 〈◊〉 they died in faith , though not alway by a fai●… death , or in a comely manner outwardly , 〈◊〉 the applause of the world : it is no matter , for that they all died in faith , and that is sufficient . It is the desire of Gods Children , that they may dye in faith , and die in Christ , as they have lived in faith , and lived in Christ. Fai●… is a blessed grace ; by it we live , by it we stand , by it we conquer , and resist , by it we indure , by it we die , by it we do all those worthy matters we doe , in spight of the devill , and his kingdome : this is that excellent grace of faith by which we live , and by which we die . These all died in faith . For they lived as they died , and died as they lived . It is a usuall generall rule , as men live so they die , he that lives by faith , dies by faith ; he that lives prophanely , dies prophanely . If we suffer the devill to lead us and abuse us all the time of our life , we must thinke God in just judgement will give us up , that he shall delude us , and abuse us at the houre of death . Carnall confidence disposeth men , to thinke they shall step our of their filthy blasphemous course of life , out of their sinfull cursed condition to leape to heaven presently , it is no such matter . Alas , heaven it must be entred into on earth ; there must bee a fiting and preparing time on earth for heaven : we must looke to die as we live . There is but one example of a man that died by faith that did not live by faith , that is , the good thiefe , and yet that little time of life we see how fruitfull it was : but the rule is , all that will die in faith must live in faith ; and usually men are affected , and disposed , and their speeches , and carriage are on their death bed as they were when they lived , GOD in just judgment giving them up to that course . Many wish that they may live in popery , and enjoy the liberty of that carnall religion , but they would not die by that religion ; they live by that religion , and die by ours , when they have had the sweetnesse and liberty that is given them there to sin , and then open all in confession and be cleane , and then sin againe , and such easie courses they have that betrayes thousands of soules to damnation : Now this is their course , when conscience is awakened they flie to savation by CHRIST , if they understand any thing at all , or else they die desperate , if they looke to be saved by that religion as they live by it : if we look to die by faith , we must live by it . These all died in faith , not having received the promises . For God promised them Canaan , and they died many hundred yeares before , their posterity came into Canaan ; hee promised them Christ , and they died long before Christ came ; he promised them heaven , and they entred not into heaven till death , so they received not the promises , that is , they received not the things promised ; for else they received the promise , but not that that was promised ; they received not the type , Canaan , not the things typified ; Christ , and heaven . This is added as a commendation of their faith , that though they received not the things that they looked for , yet notwithstanding they had such a strong faith that they continued to live by faith , and died in faith . The promises here are taken for the blessed things promised . This should teach us this lesson , that Gods promises are not emptie shells , they are reall things . And then whatsoever God promiseth it is not barely propounded to the soule but in a promise , it is wrapped up in a promise : hee gives us not emptie promises nor naked things , but hee gives us promises of things which we must exercise our faith in , in depending upon him for the performance of them till we be put in possession . For here all the blessings they looked for , is wrapped up in the name promises ; they received not the promises ; the meaning is , they received not Canaan ; they received not Christ in the flesh , not life everlasting . Now the believing soule , it lookes upon all the good things that it looks for from God , not nakedly , but as they are involved , and wrapped , and lapped up in promises , it must have a word for it , it looks to GODS word . For the soule looks not now immediately as it shall doe in heaven , it looks not to God , and to Christ directly : but it lookes to Christ and heaven , and happinesse , as it is in a promise . It dares not expect any thing of God but by a promise . Alas the guiltie soule , how dares it look God in the face but by a promise ? except he have ingaged himselfe by promise , and he hath ingaged himselfe by promise that he will doe it , he hath pawned his faithfulnesse that he will doe it : and then the soule lookes to the promise , and in that it looks to Christ , and grace , and heaven , and happines , and all good things . A presumptuous idle person that knowes not what God is , that he is a consuming fire , he rusheth into Gods presence . Faith dares not go to God but first it pleads his word to him , it pleads his promise to him ; it lookes on God by a promise . The very phrase inforceth this upon us that we should make great account of the promises , because we have all good wrapped in them . The promises are the swadling clouts ; Christ , and Heaven , is wrappped in them . And when wee have a promise , let us thinke we are rich indeed , for God will performe his promise . From the promise then the soule goes to the nature of GOD , then it thinkes of his justice , his justice ties him to performe it ; it thinkes of his mercie , and truth , faithfull it hee that hath promised . Then it thinkes of that great name Iehovah , that gives being to the world , gives being to 〈◊〉 things , nay , and that will turne all things that are now to nothing , as when they were nothing he gave them being at the first : that Iehovah hath made these promises of life everlasting , of necessary grace to bring us thither , he hath made a promise of perseverance , and of comfort under the crosse , and affliction , a promise of provision , and the like . That great God Iehovah that gave being to all is faithfull , he hath bound himselfe , he hath laid his faithfulnesse to pawne , that he will make all good , that is here promised . The soule after it sees the promise it riseth up , and lookes to God. They received not the promises , that is , the things promised , so much I desire to observe from the phrase . They received not the promises . He speakes in the plurall number , though he meane but one maine promise , that is , the Messias , for all other were types of him . Beleevers are called Children of the promise . Here they are called promises , for the repeating of them . The promise of the same thing it was made oft : there was no new promise , the promise of the same thing was seven times repeated , and renewed to Abraham presently one after another . So they are called promises , to shew that the promise can never be too much thought on , though it be the same promise , of life everlasting , the same promise of grace , and of comfort , the same promise of the resurrection , &c. All the promises of good things to come we cannot think of too oft ; nor receive the Sacramēt the seale of the promise too oft ; God knowes what we are , he will have us oft receive the Sacrament , and oft heare the same things . We see the Prophet Esay , and the rest , how oft they inculcate the same promises of comfort , to the people in captivity concerning their deliverance out of it ; they repeate it againe , and againe : the same reason should enforce the soule to have recourse to the promises againe , and againe . When there is any doubt or darkenesse ariseth , to comfort the soule with the promise againe , and againe . Satan puts clouds , and darkenesse before the soule every day : there is a repeating of sin , of infirmities , and darknesse every day : we should every day repeate the promises still though it be the same pro mise , and the seale of them . This I observe from the number . They received not the promises . There is a distinction of the words Evangelion , and Epangelia in the Greeke , they have a different signification , Epangelia is of the time of the promises that were before Christ , and they were all in expectation of the promise , of the promised Messias : the time of that dispensation was Epangelia , Evangelion that was the time of the Gospell , when the promise was brought into performance , when our salvation was wrought by Christ in his first comming : so they lived under the promise , but they lived not under the things promised ; they had Epangelia the promise made to them , but they had not Evangelion , that is , the dispensation of time wherein Christ lived , which were indeed glorious times , when Christ came in the flesh , they received not those , yet notwithstanding they died in faith . To shame us , that have so many meanes , and helps , and yet notwithstanding are so earthly minded , and so stagger and doubt in matters of salvation , and have our faith to seeke : when all these blessed worthies the Patriarchs died in the faith that they lived in , and yet they received not the promises , no , not the type of the promises , they received not Canaan , which was an earthly type of heavenly Canaan , which was promised them ; they came not to reap that till long after , when they came out of Egypt , as for Abraham , Isaac , and Iacob , they lived in the land of promise as strangers . They received not the promises . They were comforted notwithstanding that their posterity should receive them . Canaan , was a type of CHRIST , and of Heaven , I observe this by the way that , God doth not reveale all things at all times . God doth leave diverse things to be revealed in diverse ages of the Church . God doth not reveale every thing in every time . To comfort all ages of the Church . We see not every thing in our times , we must bee content . There is to come the conversion of the Iewes , many good soules desire that : there is to come the confusion of Antichrist , and many good things , that God will bring to passe in another age , our posterity they shall see it . Let it comfort us : by faith we see the promises , though we do not receive the things promised , we have the promise in the Scriptures : let us comfort our selves in that , that the benefit is reserved to our posterity . Every age hath severall priviledges , that that one age hath not , another hath : these-grand Patriarchs saw not what their posterity saw , their posterity saw not what those that lived in the time of Christ saw : those in Christs time saw not the discovery of Antichrist which we see , our posterity shall see the confusion of Antichrist , which ( it may bee ) wee shall not see . Againe this should help us against the common infirmity that Christians are subject unto , we should be thankful for some things , though we have not all that we would have . These received not the promises , they had the promise , they had the word , though they had not the things promised , and that comforted them , though they had not the thing , no , not so much as the type of the thing , not Canaan these blessed Patriarchs , Abraham , Isaac , and Iacob , yet they were thankfull , and chearefull , and died in faith . It is a common infirmity which our na●… is too prone to , if the Church bee notinall things as we would , we will not heare , we care for nothing , like curst children , if they have not all they would have , they care for nothing . Theseall , they had the promises , they had not the things promised ; but did they take pet upon this ? Oh no ; they imbraced 〈◊〉 promises , and looked for thethings promised in due time , though they had them not themselves . So it is with particular Christians , other Christians they see goe comfortably i●… their Christian course , and they have nothing ; no grace , no faith , no love , no goodnesse : because they have not all they would have , therfore they have nothing , what an ill affection is this ? We should be thankful for that we have , that we can deny ourselves , and we should be content to waite for that we have not : this is the disposition of a Christian that is in a right temper : and that is it which holds many from comforts , that they doe not thankefully acknowledge that they have . Our covetousnesse , and greedinesse , of that that wee have not , and yet would have it , makes us that wee doe not see that we have already . Wee all looke forward , wee would have more , and more , and are not thankefull for the present grace . The Patriarchs were not so , they wanted many things that they desired heartily to have ; and yet they comforted themselves , and died in faith , though they did not receive the promises . They saw them afarre off . They saw them afarre off , and were perswaded of them , and imbraced them , &c. This is the order of Gods spirit , first to open the eye to see , and by sight to perswade , and upon perswasion to stirre up the heart and affections to imbrace : for good things are brought into the soule through the understanding , by the spirituall sight of the understanding , and from that into the will and affections , by imbracing the things wee know : this is GODS course daily , therefore he saith they first saw them , and then were perswaded of them , and then imbraced them . They see them afarre off . Indeed they saw them a farre off , they were not fulfilled till many yeares , and generations after , yet they see them . By what eye ? By the eye of faith : faith makes things present though in themselves they be farre off . It is the nature of faith to make things that are absent to be present to the believing soule , and it affects the soule somewhat as if it were present . Wee know things worke not upon the soule but as present : a danger that is , many yeares to come , it affects not the soule unlesse it be apprehended as present ; nothing affects the soule but as present . Now there are two wayes of things being present . One is when the things themselves be present , that is , when we shall be in heaven , and enjoy Christ , and all the joyes of heaven ; then the things are present themselves . And then there is a presence of faith , when faith apprehends the things promised to us as present ; faith makes the things present in somesort , not in all respects : for then faith were all one with vision , and possession : but in regard of certainty they are present , and in regard of sound comfort : therefore God gives other graces , betweene faith , and possession , to strengthen and enable faith that it doe not sinke in the worke , between faith , and the full possession of the good things we believe , we have patience , and hope , and many other sweete graces ; but all dispose the soule comfortably to waite for the accomplishment of the things beleeved . Now though the presence of faith affect not so much as the presence of sight : yet it doth affect . What is the reason that a holy man is so much affected with heavenly things , hee feeles no more joy many times than a wicked man ? It is the nature of faith that so represents them to him , and sets before his eyes the excellencie of the things that hee sees them as present . Faith , hath her eye , faith hath her sences , faith hath feete of her owne , whereby shee goes to Christ : faith hath armes of her owne to graspe , and to claspe Christ. Faith hath eares of her owne , to heare the word of God , and believe it ; faith hath eyes of her owne ; and what kinde of eyes ? to seethings afarre off , to see things invisible ; to see things within the vayle , to see things that are upward , things that sence and reason can never reach unto . Reason sees more then sence , but faith sees more than reason . Faith sees the resurrection of the body , faith sees the glory in heaven , that all the eyes in the world cannot see . Faith correcteth the errour of reason , reason corrects the errour of sense . They saw him afarre off , with the blessed eye of faith . Faith hath an eye that sees a farre off , it sees things remote both intime , and place . It sees things farre off inplace , faith sees things in heaven , it sees Christ there , it sees our place provided for us there , it sees God reconciled there , by it we see our selves there , because we shall be there ere long : faith sees all this , it breakes through , and looks through all , it hath most piercing beames , the eye 〈◊〉 faith . And it workes in an instant , it goes 〈◊〉 heaven in a moment , and sees Christ. And for distance of time , the eye of faith , it sees things past , and things to come . It see●… things past , it sees the creation of the ●…ld , it sees the redemption of us by Iesus Christ , 〈◊〉 sees our sinnes there punished in Christ our su●…ety , it sees us crucified with Christ Iesus , 〈◊〉 sees all discharged by him . Faith see●… 〈◊〉 the Sacrament : when we take the bread , 〈◊〉 hath recourse presently to the breaking of 〈◊〉 body of Christ , and the shedding of the blo●… of Christ. Then Christ is crucifyed 〈◊〉 us , 〈◊〉 dies to us , when we believe Christ was 〈◊〉 fied for us , and died for us , faith makes it present . And so for the time to come , faith hath 〈◊〉 eye that lookes a farre off , it sees the resu●…ction of the body , and life everlasting : 〈◊〉 sees the generall judgement , it sees eternall happinesse in heaven ; it sees things afar●… o●… . It is the Evidence of things not seene . What is the reason of it ? It makes things not otherwise seene , be seene , and presently seene ; it gives a being to things . It is a strange power that faith hath : faith is the eye of the sanctified soule , it is the light of the soule . In the darke , though things have a colo●… and a lustre in them , yet till light co●…e to make them cleare , they are all as if they 〈◊〉 not , they are not seene : but when the light discovers them , then those things that were impossible to bee seene , and had in them collour , and lustre , they come to be actually seene . So it is wi●…h faith , there is the happinesse of a Christian , there is glory , and grace ; reason it seeth not this ; here is a night of all these things , if there be not light in the eye of faith : now when there comes the promise of God as a light discovering them , and the eye of faith to see all this , then here is an evidence of the things , a cleare sight of them which without faith are as excellent things in the night that no eye can see . Faith is a further light , a light beyond all , a supernaturall heavenly light , and sight , it sees beyond all other eyes , beyond the eye of the body , or beyond the other eye of the soule , which is reason . Now this worke of faith is called sight , among other respects for this , that sight is the most capacious , and comprehending sence ; it apprehends its object quickly , and sight it works upon the affections , so faith hath a quick eye sight , it pierceth through the darke things of the world , it pierceth through contraries . Gods children , though they see their estate oft times contrary to the promise , as if God did not regard them : yet they breake through that . You know Gods manner of working is in contrary estates , when we die , faith sees life ; when we most apprehend our sins , faith sees the forgivenesse of sinnes : when we are in the greatest mystery , faith hath so quicke a sight that it sees happinesse , and gl●…y through all . It sees a farre off notwithstanding the interposing of any thing contrary , by flesh and bloud . Faith is sometimes called tast , and by the name of other senses , but especially by the name of sight . As in sight there is both the light outward , and a light in the eye , and the application of the light in the eye to the object : so in faith there is a light in the things revealed , a promise , and discovery of it by the light of the Gospell , and an inward light in the soule , answerable to the inward light in the eye : for a dead eye sees nothing , and a quick living eye sees nothing without the light of the ayre . So there is a double revelation , by the word , and by the spirit : the spirit works an eye of faith in the soule , and then it discovers to it the things of God. They saw them a farre off . God created a new eye in the soule , a new sight which they had not by nature : for even as the natural eye cannot see things that are invisible ; so the naturall man cannot see the things of God , which are seene not by a naturall , but by a supernaturall eye , eye hath 〈◊〉 seene , nor eare heard , nor hath entred into the heart of man to conceive , what God hath prepared 〈◊〉 his children , 1 Cor. 2. 10 , 11. The eye there-therefore that must see things a farre off , it must bee a supernaturall eye ; and the light that must discover them must be the light of Gods truth : for reason cannot see the resurrection of the body , and the life to come , and such glorious things as the word of God reveales to us . If you aske why this sight of faith is so necessary , this supernaturall sight . I answer , nothing can be done in religion without the supernaturall eye of the soule , nothing at all : for a man may see heavenly things with a naturall eye , and be never a whit the better : a man may see the joyes of heaven , he may heare much of heaven , and happinesse , and forgivenesse , and thinke oh , these are good things : but yet notwithstanding he doth not see these things with a supernaturall eye , he doth not see these things to be holy , and gracious , and to be fit for him : he wisheth them with conditions , but not with the altering of his disposition . As a man may see an earthly thing with a heavenly eye : because he sees God in it , and there is somewhat of God in it to lead him to see him : so a man may see heavenly things with a carnall eye , as Balaam wished to die the death of the righteous . A carnall man may be ravished with heavenly things ; but he must look upon them as things sutable , or else all is to no purpose . How doth faith see this ? how comes faith to have this strength ? Because faith sees things in the power of God , it sees things in the truth of God ; he 〈◊〉 Iehovah , he gives being to things : therefore as God Almighty gives being to things in their time , when they are not : so faith in his promises sees that these things will bee , it sees things in the truth of God , in the promise of God ; there it hath these eyes to see a farre off It selfe is wrought by the mighty power of God in the soule , for it is a mighty power for the soule to neglect the things it sees , to neglect riches , and honours , and pleasures , and to stand admiring of things that it sees not : for a man to rule his course of life upon reasons which the world sees not , because there is a happinesse to come , and a God that he believes in , &c. It is a mightie power that plants such a grace in the heart , faith is wrought by the mighty power of GOD. As it selfe is wrought by the power of God , so it layes hold upon the power of God , that the promises shall be performed . In all the promises it sees , and layes hold on the mighty power and truth of God , and therefore it hath such an eye . Our duty then is to labour to have our faith cleare , to have this eye of faith , to have a strong faith , a strong sight . When is the sight of faith strong ? When it is as the faith of these Patriarchs was . There are three things that make a strong sight , that makes us conceive that he sight of faith is a strong sight . When the things are farre of that we see , then if the eye see them it is a strong sight : a weake eye cannot see a farre off . Secondly , when there are clouds betweene though the things be neare ; yet when there are clouds betweene , to breake , and pierce through them , there must be a strong sight . Then thirdly , when there is but a little light ; when there are many obstacles in the middest , and to breake through all by a little light to seethings remote , here is a strong eye , and this was the sight of these blessed men , they had a strong eye . For the things they looked on were remote , a farre off , diverse thousands of yeares they saw Christ by faith : the soule mounted up on the wing of faith , it flew over many thousands of yeares in a moment , and see Christ the Messias , and see heaven it selfe typi fied in Canaan . So swift is the eye of faith , it mounts over all in a moment . As the eye of the body in a moment can looke to the v●…sible heavens , so a strong faith , it sees Christ in heaven . And then betweene them , and that they looked to what difficulties were there ? Blessed Abraham who was a type of Christ , how many difficulties had he ? besides other of the Patriarchs . We see God commanded him to slay his sonne , a command ( one would thinke ) against reason , against affection , against hope , it was faith against faith as it were , It was against reason in the eye of flesh . Now in this case to strive against all these difficulties , what a many clouds must Abraham breake through here , against sense , and against affection , hee must hope against hope , hee must have faith against faith , he must deny affection , hee must goe and take his only begotten son Isaac , and he must be the executioner and butcher himselfe and slay him for a sacrifice ; Here must be a strong faith in the power of God , that must see God raysing Isaac from the dead , as he did after a sort : for when he was bound for a sacrifice ready to bee slaine , he caused a Ramme to be taken in the thicket , and to be offered , and Isaac escaped . It was a strong faith to breake through all these . Indeed blessed Abraham saw more excellency , and power in the work of God then in his beloved Isaac . So faith that is strong it sees more comfort , and joy , and matter of benefit and blessing to the soule in the promises , and in the word of God then in Isaac , that is , then in the dearest thing in our owne account that we have , that the faithfull soule had rather part with all then with God : it will not part with his promises for all that is in the earth , not for the dearest thing in this world , Isaac shall goe rather . Then for their light to goe by it was but little , what a little light had they ? Answ. Promises , they saw things in types , and glasses , a few promises , and what was that they sought ? A heritage farre off . Wee on the contrary have all set nearer hand that may helpe us , but wee have a weaker faith . One would thinke it should greatly help us to lead our lives till we come to heaven : for that that we believe is nearer , heaven is nearer , how little a time is betweene us , and the day of judgment ? how little a time betweene us , and the glory that is to be revealed ? For the clouds that we have betweene they are none in comparing our light with theirs . How many promises have we discovered before hand ? we have Christ come in the flesh and risen again : we have the Gentiles called , and all these things we have light upon light : we have larger promises , and a larger unfolding of divine truths ; the Canon is inlarged , the Bible is enlarged , more than it was then ; there are many books added , and the New Testament . Now how doth it come to passe that we see not so well as they , nor so strongly as they ? I answer , the reason is this , their light was lesse , but their sight was stronger , we have more light , and lesse sight ; we have things nearer , but our sight is weaker . ( the more shame for us ) A strong eye may see a farre off by a little light . When a weake eye cannot see so farre by a greater light . The eye of their soule , the eye of faith was stronger , and more light some : the spirit of God was stronger in Abraham , but his light of revelation was lesser ; he had fewer promises : for he desired to see Christs day , and saw it not . So it is with Christians sometimes , when there is a great strength of faith , yet it may be there is not so much light : a weake Christian may have more light , but he hath a weaker eye , and he in that respect sees better then a stronger . To a stronger God doth not discover to him so much outwardly sometimes sutable to his inward , Gods dispensations are diverse in this kind . Now to helpe our sight to heaven , this sight of faith , that wee may every day ascend with the eye of our soules , with this blessed sight . Let us take heed of the God of this world Satan , that hee doe not with the dust of the world dimme our sight : what is the reason that many cannot see the glorious things of GOD ? The God of this world , saith the Apostle , hath blinded their eyes ; hee casts dust in their eyes , they are covetous , they are blind in their affections they have darke soules . The soule when it is lead by affections , and lusts ; when the affections will not suffer it to see , it covers the eyes of it . And then the outward things of the world , they are cast into the eyes , we must take heed of these inward , and outward lets , take heed of Sathan , that he doe not with outward objects bewitch us . For as it is in prospective glasses : you know such glasses , some are of that nature , they represent to a man things that are a farre off , as if they were neare , so faith it is a kind of prospective glasse , it presents to the soule by reason of this super naturall light , things that are farre off as if they were neare . Now as God hath his prospective glasses , to see a farre off ; so the Devill hath prospective glasses , that when things are neare he makes them seene a farre off ( as such glasses there are too ) when death , and danger , and damnation are nea●…e ; When a man carries the sentence of damnation in his bosome , when he carries a stayned , defiled conscience ; the devill with his prospective glasse makes him see death , and destruction as a farre off . I may live so many yeares , and enjoy my pleasure , and my will. Now this is but a false glasse , the devill abuseth them : for your life is but a death , and when we begin to live we begin to die : why should we account therefore of the time to come ? death and life goe in equall pace one with another , everyday we live so much is taken from our life ; and then the cutting off of all is uncertaine : let us take heed that Satan blind us not . And withall desire God to open our eyes every day , to take the scales from the eye of our soules , that we may see the promises , that we may see Christ , that we may see God shining on us in Christ : that he would take away the vaile from the things by exposition , that he would open the truth to us by his Ministers : and that hee would take away the vaile from our hearts , that our hearts may joyne with the things . That when by ministeriall meanes the things are cleare , that there may not be a vaile of infidelity on our hearts , but that our hearts may sweetly joyne with them . Let us begge daily that GOD would take away the things that hinder , inward and outward , that we may see the things a farre off : that we may not be as Peter saith , mop eyed , that wee cannot see a farre off , but that we may set heaven before our eyes , and the judgement and the happinesse to come , that we may see , and view and eye those things by faith , and that wee may square our lives answerable . Then againe to helpe our sight of Christ , and happinesse , let us get a fresh sight of our corruption , and sinne every day : let us every day look on that terrifying object of our corruption of nature hang it in the eye of our soules as an odious object to humble us . Let us see every day what a corrupt heart we carry about us , see how odious these things are to God , how it offends him , see how it exposeth us to the wrath of God , if he should take us in the middest of our sinnes , and corruptions : let us have these things fresh in our eyes every day , and that will cleare our sight . Men are loath to looke in the booke of their consciences , because they are loath to be disturbed from their pleasures . Let us see what need we stand in of Christ : the view of our corruptions will make us glad to see a better object , it will make us turne our eyes to CHRIST , to the promises , and all things that we have by Christ , we shal be glad to look to him : What is the reason we have no more delight to see the glorious things afarre off ? We see not the dimension of our corruptions : for then we would be glad to see all the dimensions of Gods love in Christ , the height , and bredth , and depth and all . So much for that . They saw them a farre off . They were perswaded of them . It was such a sight of the things as was with convincing ; with perswasion . And indeed this followes well upon sight : for sight of all other sences perswades best : hearing is not so perswasive as sight : supernaturall sight : brings forth supernaturall perswasion . Sight is a convincing sense even outward sight : so inward sight it is a convincing thing it perswades , and sets downe the soule that a thing is so , when a man sees it . All the men in the world cannot perswade the weakest man in the world , when it is day , or night ; when the sunne shines , or it is darke , that it is not so : when he sees it , he will believe his owne eyes more than all the world besides . And as it is in sensible things , we believe our owne eyes : so much more in spirituall things we believe our eyes . When there is a spirituall light of revelation in the word discovering such things , and also to spirituall light a spirituall eye : when the spirit puts an eye into the soule to see supernaturall things that reason cannot attaine to ; then there is perswasion : though all the world should perswade the soule that such a thing were not so , it would say it is so , it will believe its owne eyes . If all the world should perswade a Christian that there is no such excellency in religion , that his wayes are not good , that he is but foolish , &c. he knowes the contrary , and will not be scorned out of his religion , and driven out of it by any contrary perswasion of men whom hee pitties ( though perhaps they are otherwise beyond him ) in the state of nature : for sight it is a convincing thing . Especially when there is some taste with sight : for tast together with sight convince 〈◊〉 of the goodnesse of things ; as we see in those that lead their life by tasting and feeling . The creatures maintaine their life by tasting some proportionable food fit for them . So a Christian , when once hee hath tasted of spirituall things , the proper food of his soule , when he hath seene , and tasted of them , he will never be driven out of his religion , and his 〈◊〉 by any meanes , when he hath seene , and 〈◊〉 ed , he is throughly perswaded . A man must not dispute against tast , when he hath tasted a thing to be so , talke to him otherwise , he saith , I have tasted , and feele , and see it to be so ; and therefore wee see that after sight comes perswasion . Now this perswasion is a supernaturall perswasion , and it is Generall , Particular . A generall perswasion of the things , of the generall truths , and a particular personall perswasion of our interest in them . When wee are perswaded that the truths are so , generally , that are revealed in the word of God ; and when we are perswaded by the help of the spirit that wee have a particular interest in them , a portion in them . And both are here meant . They see them a farre off , and were perswaded of them , they were convinced both of the truth , and goodnesse of them : and of the truth and goodnesse to them in particular . Now perswasion is a setled kind of knowledge . Perswasion comes diverse wayes , there be diverse degrees tending to perswasion . First , the poorest degree of the apprehension of things , is conjecture ; a guessing that such a thing may bee so or otherwise , but I guesse it rather to be so . Beyond conjecture there is opinion , when a man thinkes it is so , upon more reasons swaying him one way : and yet in opinion there is feare on the contrary that it may bee otherwise . And the third degree beyond opinion is certaine knowledge , when a man is not only conceited , that the thing is so , his opinion is so upon some reasons inducing him ; but hee knowes it by arguments , and reasons : that is science and knowledge , when the mind is perswaded by arguments ; but that is not so much here meant , the perswasion by argument . There is another degree then , of knowledge which is by the authority of the speaker , a perswasion from thence : when I know not the thing by the light of the thing so much , because I see the reason of the thing ; but because I know such a one saith it ; that is the perswasion of faith . When one is perswaded of a thing not so much out of his owne knowledge , out of the principles of the thing ; setting out the causes of the thing , as out of the credite of the person that speakes . Now this perswasion riseth out of faith in the authority of the person , when I believe a thing for the authority of the speaker : it ariseth from the knowledge of him that speakes ; that he is able , and that hee is true and that he is honest , and good : that he will not deceive because he is good , and he will not bee deceived because he is wise ; we conceive that he is wise , and holy , and able with all , one that we trust . If together with this knowledge and perswasion , from the authority , and truth , and goodnesse and wisdome of the speaker , there be joy●…ed sense and experience , we see it proved ; and when there is experience , there is reason why wee should believe that he saith because wee have found the thing to be so . So when there is both the authority of the speaker , and some inward sense , some sight , and taste , and feeling , and experience of the thing spoken ; here comes that setled perswasion : for hee is undoubtedly true that hath spoken it , and I have found in some degree the thing true that hee hath spoken . Now both are here meant in some degrees , they saw the things a farre off , both by the authority of the promise ; as likewise by their owne sight , and some taste they had . For God reserves not all for heaven , God gives his children some taste , and feeling , some little joy , and comfort ; the first fruits of the spirit here . So they were perswaded , from the authority of the speaker , and some sense , and feeling of the thing in somemeasure . Now this perswasion hath its degrees . There is a full perswasion . And there is a perswasion that is not so full that is growing to further perswasion still . And this perswasion hath degrees , both in the generall perswasion , of the truths themselves , and in their particular interest : for all Christians are not alike perswaded of divine truths themselves , nor all Christians are not a like perswaded of their particular interest in those truths . There bee degrees in both respects . For the things themselves , wee may grow stronger , and stronger perswaded : even as the light , and our eye growes clearer , the stronger is our sight : so our perswasion while we are here may grow stronger , and stronger . It was strong in Abraham ; yet not so uniformely strong , but that it was weaker sometimes then others , as we see in the story . And so for particular perswasion , the spirit of God may give assurance that may bee shaken , I but he recovers himselfe presently : the tenour of a Christians life is usually a state of fight , and perswasion , when he is himselfe , and when he remembers his owne principles . To come particularly , you see here that , Spirituall perswasion is necessary . Both of the things in generall , and of our interest in them . It may bee asked whether there may be a perswasion of the truth in generall , without a perswasion of our owne particular interest in them ? I answer no ; not a sound , undoubted spiritual perswasion . There is a double conviction , a conviction when a man cannot tell what to say against it : but spirituall conviction is when a man is convinced of the truth , and goodnesse of ●…he thing , and this alwayes drawes the other with it , first or last . A man may be convinced that he cannot tell what to say against the truth , but that is not properly perswasion . A man is perswaded by divine truth that all the promises a●…e true in the Gospell , and it draws with it a particular light : he sees , and is perswaded of his owne interest in it , first or last : for a strong perswasion of divine truth , of Gods word ; when I know it is Gods word , it workes in my flesh , it changeth me , it lifts me up , it casts me down , &c. So that a Christian knowes that the word of GOD is the word of GOD by a spirituall perswasion wrought by the efficacy of the word ; from an intrinse call principle in the word it selfe . But sometimes it fals out that a Christian may be convinced of the truth of the word in generall that it is Gods word , and that the promises of salvation are true , and yet notwithstanding he may not feele the particular perswasion of the forgivenesse of his sinnes , and of his acceptation to life everlasting , and his interest in Christ ; these two are somtimes separable in regard of feeling . A Christian hath alway a perswasion of the truth of GOD , of the things , but hee hath not alway a like perswasion of his owne interest in them . How doe you prove that these are severed sometimes . Thus ; There is the birth , and infancy of a Christian ; when a Christian is in his birth , he is not perswaded of his owne good estate , as hee is after when hee is growne , then hee knowes his estate . A soule that is in the state of grace that hungers and thirsts after good things , at that time it may be it is not acquainted that it shall be satisfied , it is not acquainted , of its owne interest , but stretcheth it selfe forward for intire satisfaction , and it shall be satisfied : that is , the soule that hungers , and thirsts after the perswasion of GODS love in Christ , and the forgivenesse of sinnes , and life everlasting , there is never soule that thus ●…gers , and thirsts but God satisfies it at length , for the most part in this world , or else certainly in the world to come forever . But alway where there is this perswasion supernaturall , that the word of GOD is true indeed , that there is salvation to all true believers , when it is wrought by the spirit ; there is either a perswasion of our interest , or somewhat tending to perswasion , some hungering and thirsting , some desire that God accepts for the deed , to shew that such a man is in the state of grace . I speake this the rather , because some are deceived in their owne estates , they doe not conceive aright of themselves , they thinke they are not in the state of grace when they find not that particular , strong assured perswasion . I answer they may be in the state of grace notwithstanding . A Christian knowes not his owne estate alway , at all times . It is one grace to bee in a good estate , and another to have the knowledge of it , they bee different gifts of God , and God suspends the knowledge of a mans being in a good estate , for severall ends . Sometimes , among the rest for this one , to humble us , to keepe us from security , to make us carefull , and diligent ; to make us know that hee hath the keeping of our feeling and perswasion in his owne hands . As hee hath the keeping of all our grace , so he hath the keeping of the knowledge that we have grace , and of our comfortable walking , that wee may know we have every thing from him , both grace , and the feeling of grace : and if wee take liberty to our selves , hee will take libertie , to keepe our feeling at that time : to make us humble , and to make us seeke reconciliation againe , It is one part of Gods dispensation with his children , to hinder their perswasion of their particular interest sometimes . Sometimes the children of God may be in such a condition ; as that they may thinke for a time in their judgement , that they bee in a contrary esta●…e ; they are misperswaded of themselves , not to bee Gods children ( as it were ) God may suffer this , that they shall not only have a weake staggering perswasion , but a perswasion to the contrary though it bee a false perswasion . But how shall they know that they are Gods children at that time ? They say they are so shaken , and at a stand , they are so conceited that they are none of Gods : that God hath left them , and forsaken them . You may know it by this , that at the same time they are conscionable of al heavenly duties , at the same time , they neglect no meanes of salvation : at the same time they complaine against their owne corrupt course of life that hath given God occasion to leave them thus to themselves , at the same time they strive against this , and labour to be perswaded of GODS truths in generall . And though the devill sometimes shake that perswasion , that Gods truth is not Gods truth , and make them question whether it be the word of God or no , and whether there bee such a thing as life everlasting : ( the devill shakes us in principles sometimes ) but yet a Christian in such temptations , though he be shaken in his principles by the force of wickednesse , yet he attends upon the meanes , and goes on more conscionably , he doth not give backe , but labours for satisfaction , and further setling still , and is ashamed of himselfe that hee should have such beastly thoughts as the Psalmist saith , so foolish was I and ignorant , and as a beast before thee , when hee began to stagger in the principle of the providence of God. So sometimes a Christian is brought , to stagger in principles , in the maine generall perswasion of the word of God , but he likes not himselfe , he accounts himselfe as a beast , and labours for satisfaction still in sanctified meanes and never gives over ; Though he have not particular perswasion , he gives not over holy duties , but goes on in spirituall duties , he labours to obey God in all things , he is conscionable to God , in feare and trembling in the least thing . A man may say to such a soule , it shall finde peace at the length : for Gods wayes are unsearchable : GOD hath cause , and reason why he keepes such a soule under for a time , and withholds some sense and perswasion : but usually GODS comforts come more abundantly to such a soule , he reserves it for the time of affliction , or the houre of death . The truth is , it is a constant rule , that though it may be thus with some in some cases : yet ordinarily Gods children may be perswaded of their particular condition ; yea , and they ought to labour after this perswasion , and assurance , that their soules may be filled with marrow , and fatnesse , and that they may joy in God , and have boldnesse to come before God in prayer , that they may be fruitfull in all holy duties : that they may be strong to suffer afflictions , and to resist temptations . Therefore though God sometimes in his wise dispensation , suffer them to be hindred : yet not withstanding this is a thing that is both attainable , and that they ought to labour for , and never give their hearts rest till they attaine to it . I say wee ought to labour for it : for the soule is never in such a frame as it ought to be but when it hath gotten some assurance of Gods love . But I must adde this ; we must labour that this perswasion be supernaturall by the spirit of God , both of the truths in generall , of the promises in generall , and of our interest in particular in them , we must labour that it be by the spirit to our spirits , that the spirit may seale them to our spirits . For it is not sufficient to know the word of God to be the word of God , and the promises , to be the promises , because we have beene brought up in them , and can say them by heart , and it were a shame for us to conceive the contrary , that is not sufficient : for that will deceive us . Wee must labour ( as I said of knowledge , that we may be supernaturally convinced , so also that is from that knowledge , ) that it may be spirituall , or else it will deceive us . How doe we prove that ? To make it a little clearer , because it is a point of some consequence , even as I shewed of what consequence the sight of faith is : so I may say of this perswasion . We must labour therefore to know how we come by this perswasion , and whether it be such as we can hold out in , whether it be such by which wee can stand out in the time of temptation . If there be nothing but that argument of breeding , and of generall light , of discourse , that we see one thing how it followes from another : I say it will deceive us : because constant obedience will never follow upon such a perswasion ; nor constant holding out to death , nor constancy in death ( if the conscience be once awaked ) neither will wee be fruitfull in our lives , and conversations . To make this cleare . If the soule be not perswaded by the spirit of God , together with the spirit of the Scripture , for the same spirit that is in the Scripture , must be in our spirit , working our natures sutable to the Scriptures to be holy : if we doe not by that spirit by which the Scripture was endited , know those truths , we shall never be obedient to them , not constantly . For what is the reason , that men when they are told , God doth forbid you to take his name in vaine ; God forbids you to seeke after earthly things , God forbids you by the Scriptures to defile your vessels , he forbids you to seeke these things below , he forbids you these courses . Now a man that hath knowledge that is not supernaturall , that hath it not by the spirit , he heares these things with a kind of scorne , and despiseth them as nicities , he never maks scruple of these things , because he knows they are forbidden , or commanded of God , because he heares so ; but he hath not knowne by the spirit of God that penned the Scriptures , that these indeed are Gods divine truths , the spirit hath not sealed these truths to his soule , this is Gods word ; he hath not felt it in converting his soule in mortifying his corruptions , in raising him being cast down ; in working wonders in his conscience , in bringing all into a spirituall subjection . When he hath not felt the word worke thus , for all his generall knowledge by education , and breeding , and reading , he may be a disobedient wretch , and live , and die a rebell , and bitter opposite against the power of grace : because he hath not knowledge of the word of God and of particular truths by the spirit of God , it is no perswasion of the spirit . And this is that that men wonder at , that know not the mystery of these things : to see great Schollers , men of great knowledge , perhaps Divines , that are Preachers to others , to see such an one vicious , to see him carnally disposed as others , when a man seeth this hee thinkes , what doe you talke of the word of God , if there were such a thing , men that know these things must needs lead their lives after the rule . It is no wonder , the devill hath knowledge enough , but he is no divine at all , because he hath it from his nature being a spirit : so a man may be a devill incarnate , he may have knowledge of these things , and yet no true divine . But hee that is taught by the spirit of God , the things in the word of God , the spirit workes a taste in them . Historicall truths are knowne by their owne light , there is no such need of the spirit to discover them , but the promises , and threatnings , and such things , are knowne by the spirit , a man feeles the power of the word of God , then a man is convinced ; otherwise if the spirit doe not reveale these things , a man will never obey , but be rebellious . And as there will be no obedience , so there will be no holding out in time of perill and temptation . The perswasion that a carnall man hath that is not a sanctified perswasion , it will not hold out in the houre of death , in the time of temptation , in strong temptation , either on the right hand by preferments , and favours , or on the left hand by threatnings , and persecutions ; it is but a seeming perswasion , when any thing comes that is stronger than it , it will not hold ; when there is afflictions , and persecutions in the Church , we see many excellent learned men hold not out in their profession , Why ? they were drawne to the profession of Religion by dependance on such kind of men , or they only followed religion as they saw reason for it , or they have been so bred in it , &c. Now reason may bee brought against reason ; when men have no other motives then these , when persecution comes that they must loose their preferments or their friends or their life , they fall away altogether : because that perswasion that they seemed to have before , it was no spirituall perswasion wrought from intrinsecall grounds of divine truth , that hath a majesty , and a spiritualnesse in it selfe , but it was meerely wrought out of forraine grounds . Now we see a meaner man that hath his knowledge wrought by the spirit of God ; the same spirit seales that knowledge to him with the word of God , that indited the Scripture , and acted the holy men of God , that wrote the Scriptures . As his portion is incomparably great , so he is perswaded of his interest in those good things , the same spirit that convinceth him of the truth , and of the certainty of the things , it convinceth him likewise of his part in them , and this supernaturall perswasion together with his interest in those good things perswaded of , sets downe the soule , so as it will not move : he holds out in persecution , because he hath felt the worke of divine truth in his soule ; he hath found the spirit of God casting him downe , and raysing him up to comfort , therefore he holds out in his perswasion in all tryalls , and never apostatizeth from that estate , and condition . And so for unfruitfulnesse in conversation , notwithstanding all those motives we have in the word of God , a man that is not convinced spiritually of those excellent things , he goes on deadly as if there were no motives , because the spirit of God hath not sealed them to his spirit : hee hath not given him an apprehension of the divine incouragements wrapped up in the promises in the Scripture , and when death and danger come , for the most part such men are desperate notwithstanding all their learning , and knowledge literall that they have . For it will not hold water , all knowledge that is not wrought by the spirit of God sealing divine truth to the soule , with some evidence of the power of it , it will not hold out in the tryall . all . Especially when Satan with his fiery darts comes with strong temptations : for the soule never felt the working power of the word . It feeles then the temptation , it apprehends the poysonfull fiery temptation but it hath not so inwardly digested the truths of the spirit , and therefore is surprized with the horrour and spaire : there is not wrought in heart an deexperimentall feeling of knowledge , and therfore the heart cannot beat backe the temptation . When the Devill shall come and tell men you have beene thus , and thus , and they have not felt the truth of that they seemed to believe ; conscience tels them , it is true I have heard , and read such , and such things , I never believed them , they never sunke deepely into my heart : when temptation shall bee nearer the soule then , the truth shall bee , when temptation presseth sore , they are swallowed up of despaire : therefore let us labour that our generall knowledge from the word and our particular knowledge and perswasion that it may be spirituall . Now how doth the spirit worke this particular perswasion ? I answer , the spirit of God workes it in the soule together with the word : the spirit and the word goe together , All the men in the world cannot perswade the soule , without the spirit of God joyne , Paul preached , but God opened Lidia's heart . We have it not of our selves , it must come from without , from Gods spirit opening our eyes , and perswading , and convincing our hearts , God perswade Iaphet to dwell in the tents of Sem , no creature can do it , it is passive , it is said here they were perswaded . That perswasion that is sound , that carries a man to heaven , by which hee dies in faith , 〈◊〉 must be from the spirit of God. All the words of the ministery , and all reasons , nothing will do it but God , God must perswade thesoule . Now what doth the spirit here ? The spirit enlightens the understanding which I spake of before , it opens the understanding in perswasion , it doth propound arguments , and motives from the excellency of the things promised , and the priviledges of religion , and the good things we have by Christ , &c. and together with propounding these excellent incouragements and motives , the spirit strongly works upon the disposition , upon the will , and affections , it works upon the soule , and so doth perswade and convince . And thereupon comes imbracing ( which I shall have occasion to speake of afterward ) The soule being perswaded imbraceth . Now this perswasion is not only by propounding of arguments by the word , and spirit , but likewise a working upon the will , from whence there followes an inclination of the will , and an imbracing of the things wee are perswaded of . For let all the arguments in the world bee brought to a man to perswade him , that God will be mercifull to him in Christ : tell him of the free offer , Whosoever will , let him come in , all that will ; a large offer , let him joyne to that offer of mercie the inviting , Come unto me all ye that are weary and heavy laden , and I will ease you : a sweete inviting : Ioyne with the invitation a command ; it is his command that wee should believe in his son Iesus : let him strengthen that command with the threatning , he that believes not is damned already . Let a man remove all objections that the soule can make , of its unworthines , Come unto me all ye that are weary , and heavie laden , and I will ease you , though you groane under the burden of your sinne . Let a man object againe , I have nothing worthy in my selfe . Why , come , and buy though you have no money . Let him strengthen all these proposalls with examples of the mercy of God to Manasses , to Peter , to Paul a persecutor , to Mary Magdalen and the like , let all these arguments be wondrous effectually propounded , the soule will not yeeld unlesse Gods spirit joyne with these arguments , ( and all in that kind ) and convince the soule of our particular interest in these things , and perswade the will to imbrace these things offered . That , God hath reserved in his own power , to bring our hearts , and the promises together : to bring our hearts , and divine truths together . Let there be never so much set before us in the ministery , he hath reserved this prerogative , and authority that our hearts , and the truth should close together to imbrace them in hearing . All things depend upon the spirit ; when we doe not regard the spirit , in hearing and reading , &c. Let all the things the Scripture hath be propounded , and set on with all the excellency , and eloquence that may be , GOD hath reserved it to himselfe , by his spirit , to give faith to perswade our soules that these belong to us , and to incline , and draw the will. I have shewed you then , the kinds of perswasion , generall , and particular ; and how it is wrought by the spirit , that unlesse this perswasion be wrought by the spirit , we shall never hold out in it , though we have all the arguments in the world , we shall be disobedient . Disobedience comes when things are not discovered by the spirit ; and apostacie when the perswasion is not wrought by the spirit : and desperation , when the knowledge is not spirituall . Now the manner is by removeing contratraries , and moving the heart , and drawing it . With the word of man , God enters into the very will , and affections : for as hee made the soule , and framed it , so hee knowes how to worke upon it , and to draw it sweetly by reasons , but yet strongly that it may be carried to the things revealed . GOD at the same time workes strongly by carrying the soule ; and sweetly with reasons . For God first comes into the soule by divine light , by reas●… ; ●…nd then he sinkes into the soule by his spirit , ●…o draw the soule to these reasons : without this we never yeeld to those reasons , but stand ●…ut in rebellion . GOD perswades the soule sweetly of the ●…ruth by shewing a man the goodnesse of it , and ●…he sutablenesse to our condition , and the reasons of it , how they agree to our nature : hee doth not force the soule , but doth it with reasons and arguments sweetly . And ●…e doth it strongly , that the soule when it is perswaded would not for all the world bee of another mind ; it is so strong that the perswasion , and ●…he promises , are stronger then the temptations of Saran , and the corruptions of the ●…esh , or then the candals of the world , that nothing ●…an separate us from Christ ; nothing can drive ●…s from our faith , and hope , the perswasion is ●…et so strongly upon the soule because it is a divine perswasion . It is a strong worke to perswade the soule . For the spirit of God. When it brings a light into the soule it brings agreat many graces with it , when it shines upon the soule , and discovers better things , it brings other graces ●…o perswade , and to imbrace the things it discovers . As it is an infinite mercy , and goodnesse of God to discover to our soules such excellent things , as we may be perswaded of ; as if 〈◊〉 estate to be such as indeed it is above our 〈◊〉 prehension in this world , neither eye hath 〈◊〉 nor ●…are heard nor hath entred into the heart 〈◊〉 man , the things that God hath prepared for 〈◊〉 that love him : so likewise it is Gods infinite worke of power to frame the soule to be perswaded of this : it is as m●…ch power to 〈◊〉 the soule to this perswasion , as it is mercy 〈◊〉 discover them in a manner : there is such 〈◊〉 ward rebellion , and distrust in the soule , 〈◊〉 ling these truths into question , as if the●… things were too good to be true . Consider●… our owne unworthinesse , and vilenesse , 〈◊〉 the excellency of these things , laying the●… together , the unbelieving heart of man 〈◊〉 prone to unbeliefe above all other sinnes ▪ 〈◊〉 can hardly conceive that there are such thin●… for Gods children , except the heart be 〈◊〉 〈◊〉 tily wrought on , unlesse together with 〈◊〉 swasion there be some worke in the soule ▪ whence it may gather by the work of the spirit that they are those to whom such good things belong , because the spirit of God hath sing●…ed them out , and set his seale , and stampe on them , above other men by some evidence●… of grace . It is another manner of worke then the world takes it to be : For as I said before , together with the Scripture , there must a spirit of perswasion goe , there is a sec●…et messenge●… goes with the outward peech , both of the preacher , and of the Scripture or else all the ●…guments will not be to purpose , they will be ●…f no efficacy . As the Israelites they had arguments , and ●…otives enow to perswade them of Gods love ●…nd care to them , yet notwithstanding GOD ●…ave them not a heart , Deut. 29. In Christs ●…me , what miracles did they see ? yet their ●…earts were hardned , because God together ●…ith his shining in the outward meanes did ●…ot subdue the rebellion of their wi●… and af●…ections ; and therefore the more they saw , ●…he more they were hardned : the Scribes and ●…harisees , and some of their desperate fol●…owers . Well then considering that the spirit doth ●…his great worke , let us labour that our know●…edge may be spirituall ; that our perswasion of divine truth in generall , and our part , and ●…ortion in divine truth that it may bee spiritu●…ll : for as Saint Paul divinely , and excellent●…y sets it downe , 2 Cor. 2. 10 , 11. that as no ●…an knowes the things that are in man , but the spi●…it that is in man : so no man knowes the things of Gods word , divine truths , nor his part , and por●…ion and interest in them , but by the spirit of God. If wee bring the Engine of our owne ●…it , and parts to Gods truth , ●…o sermons and ●…ookes , wee may never be the better , if wee ●…ome not with a spirituall intention , with ●…everent , and humble hearts , and implore the ●…eaching of the spirit that together with the revelation of the word there may bee●… 〈◊〉 ving of the vaile by the spirit , that vvith 〈◊〉 outw●…rd teaching there may bee the inwar●… teaching of the spirit ; that with the 〈◊〉 opening the ●…are there may be the opening 〈◊〉 the hear●… , that he that hath the key of 〈◊〉 may open , and inoline , and perswade the 〈◊〉 that hee may perswade Iaphet , as the Scrip●… phrase is . It is fac●…legious presumption to come 〈◊〉 holy places , and to set upon holy duties , 〈◊〉 heare or read the word of God , without 〈◊〉 ting up our hearts to God for his holy 〈◊〉 We cannot plow without his Heifer . Can 〈◊〉 know the mind of God without the 〈◊〉 God ▪ What arrogancy is this to thin●… 〈◊〉 be saved ; and the spirit never tell us with 〈◊〉 word so : but it is only a presump●… 〈◊〉 〈◊〉 . This is a sacrilegious surpation 〈◊〉 〈◊〉 Gods glory . The spirit of God know●… 〈◊〉 things are in God towards us , and reveales 〈◊〉 our spirits Gods inward love to us , The 〈◊〉 ●…eacheth us to know the things that are 〈◊〉 God. Wee only know the good that G●… meanes us by his owne 〈◊〉 and therefore let us labour every day more and more 〈◊〉 〈◊〉 spirituall , and heavenly minded . And above all things to make it 〈◊〉 〈◊〉 of our desires as it 〈◊〉 , Luke 11. to pray 〈◊〉 〈◊〉 spirit , he will give his holy spirit to them that 〈◊〉 it , it is the best , and the chiele gilt of all : 〈◊〉 this makes our knowledge heavenly , our 〈◊〉 swasion heavenly ; and sound , and constant in ●…e , and death . And this spirit carries the whole soule with it : this spirit makes us like the word of GOD , because it is spirituall it makes us so , and we love it in our inward man , and consent to it , and joy in it . Whereas naturally there is inward rebellion in the greatest Scholler in the world against the word of God , the heartriseth against divine truths they are as opposite as fire , and water , as heaven , and hell . The proud heart of man slights the promises of mercy as nothing to petty things of the world , it slights the comforts of the word , to carnall comforts , and the Commandements of GOD in respect of the commandements of men . The proud man lookes scornefully , upon the things of conscience , and of the spirit : only the spirit of God brings the proud heart of man to be subject to the word of God ; Nothing that is not spirituall , w●…ll hold out . Whatsoever is not spirituall , Christ will not owne at the day of judgment . I●… the spirit seale 〈◊〉 , and set a stampe upon us , Christ will looke on his owne stamp of the spirit , where the 〈◊〉 fr●…its are not , the harvest will not so low . The spirit is an earnest ; where the earnest is not , the barg●…ine will not follow . I beseech you let us labour for the spirit in the use of all meanes : let us ●…ttend upon the word , which is the ministery of the spirit , and wee shall find that the spirit will alter , and change us , and shew us our interest in the promises , and the goodnesse of them . 〈◊〉 more we a ●…end upon the means , the more 〈◊〉 shall see it , and the more we pray the mo●… 〈◊〉 shall have the spirit : and the more wee ob●… God , the more we shall have the spirit of Go●… God gives his spirit to them that obey him . And this should reach us when we come 〈◊〉 heare , or to read the word of God. Lo●… pen mine eyes , LORD penswade my 〈◊〉 LORD bow the necke of my soule , 〈◊〉 my inward man , that Iron sinew , Lord 〈◊〉 away my hard heart and give mee a 〈◊〉 ●…sh , teach my heart , thou must perswade , 〈◊〉 incline me , incline my heart Lord. Wee wa●… religious carriage in this , 〈◊〉 come presumptuously upon con●… 〈◊〉 wit , to heare Se●…ons , and to 〈◊〉 〈◊〉 and so wee come away worse than wee 〈◊〉 Why ? w●… do●… not 〈◊〉 too Go●… 〈◊〉 swa●… us . They ●…ere 〈◊〉 〈◊〉 of 〈◊〉 Man●… here , 〈◊〉 he opens ●…he eyes , and 〈◊〉 hee perswades . God perswades the 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Devill 〈◊〉 〈◊〉 his Vlcar , 〈◊〉 〈◊〉 ●…wade by darknesse , by maintaining 〈◊〉 ●…ome of darknesse . The Devill all 〈◊〉 shewes no reason , he keepes the soule 〈◊〉 ●…esse , and blindnesse . Anti christ pe●… 〈◊〉 men to their religion , how ? by fleshly allure . men's , not instructing them , and opening their eyes , inlightning their understandings , ●…ut GOD opens their eyes , to see , and ●…hen teaches , and perswades . The devils instruments they perswade , and so they teach , ●…nd draw away , they perswade with carnall objects , and the like , to draw , and bewitch the ●…ffections , and so the judgment is darke still . But where there is true dealing , there is no ●…are of the light . Therfore those that are enemies , to the means of salva●…ion , that feare , Gods people should know too much , they take a course contrary to God : for God enlightens , and then perswades , and knowledge enlightneth : so that knowledge is necessary . All divine perswasion of faith hath the name of knowledge . They were perswaded by the spirit of God of the truth of GOD having their eyes opened . It is an evidence we are not perswaded , we come to Church , and attend upon the means , we goe on in a course of sinne ; wee are not divinely perswaded , God hath not perswaded our hearts , he hath not enlightned us . For if the covetous man were perswaded , that neither covetous nor extortioners should enter into the kingdome of heaven , would hee not leave that course ? Light and perswasion , alway rule the action : for we work , as we see , and are perswaded in every thing . The very beasts do as they see , and as sense leads them : an Asse beares burthens , you know nature hath s●…amed , and made him for it : but can you drive the silly creature into the fire ? he knowes that will consume him . So that men they are brutish , they will not bee perswaded by the spirit of God , they runne into courses , that if they had light in their soules , and if they were perswaded whither it tends , they would never runne into hell fire . If there were a pit open before a m●…ns eyes , would hee plunge himselfe into that pit that were before his eyes ? A man that lives in sinnes against conscience , hee runs into a pit . There are no manner of liers , of who●… mongers , of covetous persons , of such wretches as take the name of God in vaine , that shall escape unpunished . Men leada life in a course wherein they see a pit before them , and yet they runne on ; are they perswaded . No , no , certainely they are not perswaded . And so for the meanes of salvation , men that care not for hearing the word , are they perswaded it is the word of God to salvation ? they are not perswaded . We may know the truth of our perswasion by the power it ha●… to r●…le our lives and conversations . What is the reason that a simple man , a weake man , 〈◊〉 lives . Christianly , and dies in the faith he lived by ; when as a great man , in conceite , in know ledge he lives wickedly , and dies worse ? he cause the one hath not this knowledge of the spirit , the spirit of God never opened his eyes , the spirit of God never perswaded him , hee hath it in bookes , and by education and the like . There are none that ever hold out but those that have the spirit of God to be their teacher and perswader . Wee must see things in their owne proper light , the spirit of God hath to deale with the heart , God hath only power of that : he must deale with the heart , we must not trust therefore to education , or to outward things . If a man should aske the reason of men , why doe you leave these courses , why doe you doe this good ? a Christian doth not say , I was brought up to this , or I cannot doe otherwise : but I do it from a principle of the New Creature . Let us desire God , that we may doe things from reasons of Scripture , from reasons of pleasing God , that we may doe them from a holy sanctified affection , that we may bee perswaded by the spirit , and then it will hold out . They were perswaded of them . And imbraced them . They imbraced the promises : the good things promised , Christs comming in the flesh , and Canaan the type of heaven , and heaven it selfe ; though they had not these things , yet they imbraced what they had , they imbraced the promises . That is the nature of faith , if it have not that it lookes ( as it hath not till it come to heaven ; ) yet it makes much of that it hath , it imbraceth the promises , and in the promises the thing it selfe promised . Now these things follow one another in a most naturall order : for sight brings perswasion ; sight and conviction brings strong perswasion , and perswasion breeds imbracing : for we imbrace that in our affections that wee are perswaded of to be good . According to the strength of conviction , and perswasion , is the strength of the affections : those things that we have a weake perswasion of , we have a weake affection to , those things that we are fully perswaded of , and are great withall , the affections cannot but stretch forth themselves to imbrace them . When the understanding was enlightned to see the truth , and to be perswaded of the truth of the promises ; then the will , and affections they joyne and imbrace those things : the will makes choyse of them , and cleaves to them , the affection of desire extends it selfe to them , the affection of love imbraceth them , the affection of joy delights in them . Spirituall conviction , alwayes drawes affection . For God hath framed the soule so , that upon discovery of a good o●… of it selfe , it doth stretch out it selfe to imbrace that object , the good thing presented , it cannot be otherwise . We see , the eye it cannot but delight in beautifull objects : so the understanding of itselfe it delights in true things , and the will in things that are good , that are delightfully good , or spiritually and conveniently good to the person , it cannot but be so . The author of nature , God , doth not overthrow nature , but preserves it in its owne worke : therefore where hee gives a light to discover , and perswade , both of the truth in generall ; and of our particular interest in those things ; hee gives grace likewise , to the will , and affections , to that part of the soule that is carried to good things to imbrace them ; and upon discovery of evill , in that part of the soule that is affected to evill , there is an ave●…sation , and loathing of things that are in convenient , and ●…itfull , it must needs 〈◊〉 in the light of reason . We may know whether the spirit of God have wrought any thing in 〈◊〉 by o●… imbracing of good things : for ( as I said ) Godhath made our soules thus , when the soule 〈◊〉 convinced of the truth , and goodnesse of a thing , and isperswaded , the affections will alway follow that that is shewed to be the best . Now when the spirit of God discovers to the soule the excellencies of religion to bee above all other excellencies whatsoever . That the favourof God is better than life itselfe , and discovers to the soule the vanity of all other things ; then comes the soule to imbrace them for the soule cannot but 〈◊〉 , which the understanding being 〈◊〉 〈◊〉 〈◊〉 best , and best for me : in comparison of all other things , this is now at this time all things considered best for mee to doe ; hereupon comes imbracing alwayes ; the affections follow spirituall perswasion . There bee two maine branches of faith . One is spirituall conviction , and perswasion , that things are so good , and that they belong to us . Another branch of faith is to goe out , and close , and meet with the things . Vpon discovery of the excellency of the things ; the heart opens it selfe to let in those things . It is in grace as it is in nature ; the heart is open upwards , and pointed downeward : 〈◊〉 the heart and soule of a man opens to heaven ward when those things are discovered by the spirit to bee best , the spirit opens , and closeth with those things . A man may know what he is in religion by his affections , by his affection of love : for the affection of love , will open to the things that are discovered to bee best whereof heeis perswaded , and his affection of joy , h●… will delight in those thing●… : and his affection of griefe , his heart will bee shut to things that are contrary : and his affection of zeale , in the p●…sute of the meanes , and in opposing that that is an enemy to that good , it is alway so , the heart imbraceth what wee are perswaded of . God hath made the affections of the soule for supernaturall things : hee 〈◊〉 made our understanding to conceive , of the heavenly light and those prerogatives , and priviledges ; and hee hath made our affections to imbrace those heavenly things . And then a man is in his right subordination , in his right state under God , he is framed as he should be ; he is in a right frame of soule : when his soule is convinced of the excellency of the best things and when his affections of joy , and love , and delight , of zeale , and trust , and all are set on those things . For then a man is raysed above the condition of an ordinary man : such a man is come to his perfection , hee is come out of that cursed estate that naturally all are in : for now the soule is set upon things that make it better than it selfe . For the soule is as the things are it is carryed to : when the soule is perswaded of heavenly things , and of its interest in them , and is carryed to them by the sway , and weight of the affections of love , and joy , and delight ( which is called here im bracing ) then the things imbraced transforme the soule to be like them , as they be heavenly , and glorious , and excellent , there is nothing in the world to be named with them , all else is ●…g , and drosse : then a man comes to bee holy , and heavenly , and spirituall , hee is raysed in a condition farre above others , above all othermen , though hee bee never so meane in the world : when his soule is enlightned , and answerable to the light , there is heate ; when there is light in the understanding , and heate in the affections accordingly to imbrace , then the soule is in a right temper , a man is a holy , and happy man , therefore no wonder if upon perswasion , and sight , they imbraced those things . Let us trie the truth of our estate by our affections , by our imbracing of good things , by opening our hearts to the best things , by our joy , and delight in them . Is there a holy wonderment at them ? Oh! how I love thy 〈◊〉 ! and one day in thy courts is better than tenne thousand elsewhere , and Oh , the depth of his mercie ! and one thing have I desired of the Lord , that I may dwell in the house of the Lord all the dayes of my life . When the soule stands in admiration of God , and good things ; when it is ready to welcome Christ , and heavenly things , and the state of religion ; now away all former vanities ; away all lusts of youth , away all confidence in beauty , and strength , and riches , all these are but dung to the soule ; the soule hath seene better things , there is a discovery of better things , and now the respect of all other things falls downe in the soule , when there is a discovery of better things . The soule cannot doe otherwise , when it is convinced supernaturally ; the same spirit that discovers better things , opens the soule to ●…low them , it is so with every soule that hath the true worke , and stampe of the spirit in it , it is set upon heavenly things ; it saith with Saint Paul , I account all dung and drosse , in comparison of the excellent knowledge of Christ. There is an attractive , a drawing magneticall power in heavenly things , when they are propo●…nded to the soule , by the spirit to draw the affections and to make us spirituall like themselves . Let us therefore labour more and more to have our affections wrought upon . As wee are in our affections , we are in religion . It is impossible that a Christian should be spiritually convinced that there are such excellent things belong to religion , and that hee hath his part and por ion in them : and not bee transformed to a spirituall state , and frame of soule , to love , and delight in holy things , and to despise that which is contrary . And when he is in such a state , what is all the world to him ? What cares he for riches , or pleasures , or honours , when the soule sees incomparable better things ? Whom have I in heaven but thee ? and what doe I desire on earth in comparison of thee ? saith David . When hee had a little meditated of the vanity of earthly things , and saw the goodnesse of God to his children . It is good for mee to draw neere unto God. It is a speech of conviction : the soule is convinced that it is good , and best to draw neare to God in holy meanes , and in holy duties to keep close to him , and then it cries out , whom have I in heaven but thee ? Therefore let us never rest in such a knowledge of holy things , as doth not convince us of the goodnesse of them , and of our interest in them so farre as may draw , and worke upon our affections to imbrace those things . When we finde our hearts , and affections wrought on , that holy things , as they are excellent in themselves , so they have an answerable place in our hearts ; that as they are holy , and high , and best , so they have a high place in our hearts , then a man is in the estate of a Christian : or else a man may very well doubt of his estate , when he can heare of heaven and happinesse , and of the excellency of the children of God , that they are heires of heaven , &c. and his heart bee not affected with these things : he may well question himselfe : doe I believe these things ? here are rich and precious promises , but where is my precious faith to close with , and to imbrace these things ? doe I believe them ? If Idoe , how is it that I am no more affected with them ? and so let us stand in the meditation of the excellencies of Religion so long till our hearts be affected and warmed with them . This will follow affections , a desire to thinke oft of them : as David joynes both together . Oh! how doe I love thy law , it is my meditation continually . That that a man loves , hee oft thinks of , that stirres up love , and love makes him oft consider of it : and when it is thus with a man , hee is in such 〈◊〉 condition as these holy Patriarchs , fit to live and die by his faith . They saw them , and were perswad of them , and imbraced them . Therefore I say we may know whether we have this spirituall light ; whether wee have true faith or no , if we have these imbracings ; if wee be so perswaded of them that wee imbrace them , with delight , and desire , and love , and joy : if we make choyse of them , and esteeme them highly , and cleave constantly to that which is revealed to us ; then it is a divine light , and perswasion ; because wee imbrace them . Certainely , there is nothing in religion divine , unlesse the affections bee carried with it . True faith carries the whole soule , to whole Christ , out of a mans whole selfe . It carries the understanding to see , and the will to chuse , and to cleave , it carries the affections to joy , and delight , and love , it carries all . Therefore those , that when holy things 〈◊〉 discovered , they have not a high esteem of them , that they pri●…e them not above earthly things , that they cleave not to them with a disesteeme of other things , that they joy not in them as their best portion , that they doe not imbrace them , there is no true faith at all , for where there is true faith there is this imbracing . God hath made the soule ( as I said ) for these heavenly things ; and when the soule and they close together , there is a sweet imbracing then the soule is raysed above it selfe , the soule is quieted , and stilled , and satisfied . There is nothing in the world else will better the soule , but the imbracing of these things ; nothing else will beautifi●… , and adorne the soule in God●… sight , our soules are made forthem , our desires are made to imbrace them , our love , and o●… joy to delight in them , our wills to cleave to them , and ●…ke choyse of them above other things . We abuse our soules : they are not made 〈◊〉 close , and graspe with the world : they are no●… made for th●…se things that are base●… 〈◊〉 〈◊〉 selves , we abase our soules . A cove●… 〈◊〉 〈◊〉 himselfe wo : sethan ●…is : 〈◊〉 he is called the world , because hee hath nothing in him better than the world . If we imbrace Christ , and the promises of salvation , the things of anotherlife the imbracing of these rayseth the soule to bee excellent like the things , and it doth 〈◊〉 , and rest 〈◊〉 〈◊〉 〈◊〉 For nothing 〈◊〉 〈◊〉 but in its 〈◊〉 〈◊〉 as the heavic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middle p●…int of the earth ; and light bodies rest 〈◊〉 to their 〈◊〉 So the soule it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith resting in the 〈◊〉 〈◊〉 God 〈◊〉 〈◊〉 soule ●…rying it to the thing it is made for . 〈◊〉 these holy men , in all the ●…yles , and 〈◊〉 bles of tho world , in all confusions , th●… soules of these blessed 〈◊〉 rested in Christ. We may say of all earthly things , as 〈◊〉 hath this sentence of them , Micah 2. 〈◊〉 〈◊〉 hence , here is not your rest so we may say to the soule concerning ri●…hes , and honours , and friends , here is 〈◊〉 yours rest . You were not made to imbrace , and to cleave to these things , Our rest is in Christ , and in the good things we have by him . These good 〈◊〉 imbraced him with their whole soule . This shewes that many men have not faith , they know not what it meanes . Where there is tr●…e faith , there is alway , love , and joy , and delight in the things believed , it carries the soule with it . In what measure we apprehend the goodnesse of a thing , in that measure our love is to it : In what measure wee apprehend the greatnesse , and fitnesse of a thing in that measure our affections are carried to it . The understanding reports it to the affections of love , and liking , and they are naturally carried to that which the soule makes report of to bee usefull ; the understanding makes them follow it : therfore it is a signe our understandings are not perswaded , our eyes are not opened , when wee love not good persons , and good things , when wee cleave not to them above all things . Those that do not imbrace , and cleave in their will , and affections to good things , let them say what they will , they doe not believe . If there were but a light conjecture in men , if there were but a guessing , that there were such a happinesse , and that there were such horrible ●…orments for sinners that live in sinne , they would live otherwise then they doe . Therefore deadnesse in the affections discovers Atheisme in the judgment , and heart , it shewes there is unbeliefe : for how is it possible that a man should not be carried in his affections to a good that he is perswaded of ? and how is it possible he should not loath ill , and dest 〈◊〉 things ? If he were perswaded that hell were such as it is ; and that these courses lead to hell , and destruction , and estrange him from the favour of God , whose loving kindnesse is better then life it self , if men were perswaded , of 〈◊〉 things in any strength , their soules would not be affected as they are . Therefore if wee would know whether nature be corrupted or no , we may do it by this . You have some men that are conceited , especially when they are in their ruffe , and have all things plenty . Divines talke much of the corruption of nature , and such things ; they think all is well . O! but do but lay these things together , the excellency of the things promised , and the terrour of the things threa●…ed , and our ●…ndisposition to these things in regard of perswasion , that we live as if we did not think these things to be true . What a disposi●…on o●… soule is that that cals divine truths into question ? To believe the lies of our owne hearts , and the temptations of the devill , and the world that lies in mischiefe , before the 〈◊〉 ved truth of GOD it selfe , that is sealed 〈◊〉 the oath of God ? And yet the heart of man 〈◊〉 naturally carried to believe these things mo●… than God himselfe . Witnesse the lives of me●… who have dead , car●… , base affections 〈◊〉 regard of heavenly things : they shew 〈◊〉 they are not perswaded of them , notwithstanding all the sweete arguments , and perswasions that the Scripture hath . They doe not professe that they call them in question : yet they live as if they made no doubt that they are all false . It is a folly not to believe those things that are sealed by so many evidences as divine things are : but it is more desperate folly to live as if wee did not believe them at all . If these things were digested , they would make us out of love with our owne naturall estate , and to labour for a spirit of faith to perswade our soules : both that those things are so indeed that God hath revealed , and to get assured perswasion of our part , and interest in them . Indeed a dead faith is no faith at all ; it is the effect of the whole Epistle of S. Iames , that it is no faith that is dead , it doth not worke upon the heart , and affections , nor the life , and conversation : a dead faith is no faith at all . Let us shame our selves therefore : Lord , doe I professe I see things above nature ? that I see Christ in heaven , and see my selfe there ? and do I professe that I am perswaded that the word of God is true , and am I no more affected ? where is my love ? where is my joy ? where is my comfort ? doth my heart runne after other things , that professe my selfe to bee perswaded of better things ? Let us never rest , but bee angry , and wroth with our hearts and affections : for they are made for these promises , our precious faith is made to imbrace precious promises , and to carry the whole soule to them . And let us helpe this with complaining of our selves , and with prayer . Lord , thou hast discovered excellent things in thy word , and hast perswaded me , Lord open my heart , the heart is thy throne : the heart , and will and affections thou dealest with especially : Lord incline my heart , inlarge my heart . The LORD hath promised in the new covenant to teach our bowels to love : Lord teach my heart to love thee . Thou hast opened my understanding to conceive holy things ; or else I had never beene able to understand thee , and thy truth : teach my bowels also to love , teach them to cleave to the things : take off my love , my joy , and delight , from earthly things and plant them where they should be , inlarge them the right way : fill my heart with thy selfe , as thou hast made it for thy selfe . This should be our desire . What be the affections wherby the soule imbraceth these good things it is perswaded of ? The soule imbraceth these things in the affections of faith , and hope in the first place : for faith is an emptiegrace in it selfe , it is carried to somewhat out of it selfe , that it imbraceth , and layeth hold on ; and hope is with faith alway . Together with the work of faith and hope there is a sanctifyed affection of the imbracing soule , there is a love of the things promised ; ( which is imbracing ; ) and a love of the meanes ; and likewise joy , and delight in them , expressed by thankfulnesse . As you see the Patriarchs in the story of Genesis , when God discovered holy things to them a●…resh that he would give them the land of Canaan ; and the Messias to come , and all that happinesse ; there was thankfulnesse , presently they built Altars to God. And which alway accompanies thankfulnesse , humility . As Abraham , Genesis 17. 3. downe he falls when God made him such a large promise , he fals downe on his face , as if he were unworthy of such a thing : so , this disposition alway accompanies a soule that imbraceth , together with faith , and hope , that leads the affections after them , there is love , expressed in a constant obedience and care of duty to God , many wayes ; As it is an affection that will not bee concealed . And joy , and delight , with thankfulnesse , and humility , considering the excellency of the things , and our unworthinesse , that we cannot but have this disposition alway ; thankfulnes , and humility . And likewise contentment to end our dayes : a disposition that followes imbracing in faith , for where imbracing of faith and love is in an imperfectestate , there will be joy when that comes that makes way to full imbracing , that is , in heaven it selfe : as Simeon rejoyced when hee imbraced Christ in his armes ; what did the old man thinke we , when he came to heaven when Christ and he met there ? And Abraham rejoyced to see CHRISTS day with the eye of faith , and likewise imbraced it with faith , and that wrought joy . What did Abraham then when he came to heaven ? when he see all ended there ? I say death , that makes way to full enjoyning , and imbracing , in this very respect , it is not only patiently entertained of Gods children , but comfortably , as letting them in to the good things that they esteeme above all the world besides : to the possession of Christ , to heaven , and happinesse . Let us consider of these things . To come to direct us a little , about this imbracing , in faith , and hope , and love , and joy , and the whole soule , when the soule ( as it were ) goes out to the things wee are perswaded of . How shall this be wrought upon the soule ? This imbracing wee see it followes upon perswasion ; and perswasion followes seeing : they saw them farre off , and were perswaded of them , and thereupon they imbraced them . Therefore let us labour for a cleare understanding of divine things . That which the eye sees , the heart grieves for in ill ; and that that the eye sees the heart imbraceth in good . And in what measure our eye sight of heavenly things is clearer , and our perswasion stronger , in that measure our imbracing is lovely , and full of joy and delight . Therefore let us labour to grow in knowledge , in supernaturall spirituall knowledge ; and that our perswasion may be stronger every day more and more , for answerable to that , our affections will grow , and will be carried to the things discovered . And there is nothing more effectuall to commend knowledge to us then this , that it is a meanes to work , a holy and heavenly disposition , and temper in us , especially if it be spirituall . And let us meditate upon what wee seeme to know and are perswaded of ; let us dwell upon things still , to work them upon the will and affections , let us dwell upon them till our hearts bee warmed well with the things knowne ; and that we professe our selves to be perswaded of . And joyne with it an enquiry upon the soule ; are these things so ? doe I know these things ? and am I perswaded of these things that they are so ? how is my disposition answerable then , am I so affected as I should be ? is my love so hote ? and my joy so working , and spiritly , and quicke as it should , or no ? and hereupon take occasion to stirre up our selves , and to checke our owne soules . Alas that I should have such things discovered , and that I should see such things , in such a strong perswasion in the booke of God , and professe my selfe to be perswaded of these things and yet be so dead at all times . And if we find our affections any thing working , that wee are disposed to imbrace these things then wee cannot but be in an excellent temper and blesse God that vouchsafed together with the excellency of the things themselves , to shew us our portion by his holy spirit , to enlighten our understandings , and to perswade us , let us blesse God for this , for it is a worke above nature . And withall , because the soule cannot close with , and imbrace these things ; but it must let loose other things : ( for you know , in imbracing there must bee a letting goe of those things that were formerly within the gripe ) if we would gripe these things in our affection and will , we must have them only , we must not think to graspe the world , and them together ; the things here below , and them together ; as wee shall see after in that point , they accounted themselves strangers to earthly things . Therefore this is one way to come to this imbracing , to come to the sight of the vanity , and insufficiency of all things in comparison of Christ , and the happinesse wee have by Christ. To see in matter of judgment , the insufficiencie of workes , and merit , and such like in the matter of justification ; the insufficiency of all such trash as the popish religion abuseth the world withall . And so in matter of conversation , to see the insufficiency , and emp●…nesse , and vanity , yea the vexation of all things besides these good things here offered , the good things that Gods spirit offers to the eye of our soules that he offers to our wills and affections ; what are all , to these ; and effectually thinke so , thinke what should draw a mans affections after it ; beauty or strength ; consider what will become of these ere long . And then withall consider the excellency of the estate of the body , and soule in heaven , if we carry our selves as wee should doe , and preserve our selves in our spirituall condition ; let us lay these things together , and then wee shall see how infinitely the one is beyond the other . If it be for honour , and favour of the world ; consider the vanity of them , and how short a time wee may enjoy them ; and the things themselves are subject to alteration . And withall consider the constant excellency of the favour of GOD in Christ Iesus which will comfort us in life , in death , and for ever . And so for riches , and possessions in this world consider how soone all here must be left , and how the soule is larger then all these things , if wee had a thousand times more abundance then we have , and that our soules that are more large , and more excellent , they are not made for these things , but for better ; and what use we shal have of better things when these faile , the soule being immortall , and eternall . This will make us let goe earthly things in our affections and hold them in their place , in a secondary place , as things serviceable in the way to heaven , and not to graspe them in our affections , for then they pierce the soule to death and damnation . And if we would be affected as we should be to good things , let us keepe our affections tender , and keepe them cleare from the guilt of any sinne , that may work feares , and doubts : for together with sin goes feares , and doubts , they are bred in sinne naturally : therefore if we would maintaine this imbracing , oh , let us keepe our soules , as we keepe our understandings cleare , so keepe our affections tender by all meanes , and keepe our consciences unspotted ; that so our affections of joy , and delight , and love , may bee ready prest to good things , even to the best things . Another way is in particular to meditate of the love of Christ , the love of GOD in Christ , and of his imbracing of us . For wee must know that our imbracing is upon perswasion of Gods imbracing of us . We imbrace not the promises of Christ as a man imbraceth a dead post that cannot returne imbraces to him againe : this imbracing of Christ , and heaven , it is a mutuall imbracing , and it is a second , reflexive imbracing ; wee imbrace God , and Christ , because we find God in Christ imbracing our soules first in the armes of his love , therefore we imbrace him again in the armes of our affections , because we find Christ imbracing us in the armes of his affections . Therefore let us attend upon the meanes , upon private reading of the word , and upon the ministry : for what are the ministers but to contract Christ and the soule together ? they are friends of the Bridegroome , to discove ▪ CHRISTS love to us , and his lovelinesse ; his lovelinesse in himselfe , his riches in himselfe , and his love to us to allure us againe to CHRIST ? the ministery is for this end especially , to draw Christ , and the foule together . And what is the Scripture in the intent and scope of it , but to discover to us the excellen ci●… of Christ , and the good things we have by him , his love & good intention to our soules ? Now hearing these things in the ministery , they are effectuall together with the spirit to draw our affections backe againe to him . And naturally wee cannot but love those that love us . Now when we are perswaded of Gods love tous in Christ , and Christs love to us ( God having made our soules for love to himselfe , and friendship with himselfe , and the nearest , and sweetest conjugall friendship , now therefore ) the more his love is discovered to us , the more we shall love him . Therefore let us be constant in attending upon good meanes ; we shall alway heare something , that will either strengthen our faith in the promises of God , or shew us our duty to God againe ; we shall have something discovered whereby the spirit will bee effectuall to help this imbracing . Let us go to reading and hearing with this scope , and intention : Now I come to heare , I come to have my soule wrought on ; I come to heare some message from heaven , to heare some good thing to draw my minde from the world and worldly things ; and upon hearing our duty to God , to walke lowly in thankefulnesse for those good things that wee have , and that wee hope for in another world ? It is no wonder that men lose their affections that are carelesse in the use of me●…nes ; and if they loose them , will they not loose all ? The best man living if he be care lesse in using the meanes of salvation , and give himselfe to the world altogether , or to his calling , things not in themselves unlawfull , his affections will be dead , he shal loose them : for God hath ordained that our affections should be quickned by heavenly meanes , and GOD knoweth better than wee our selves that hath sanctified these meanes to this purpose . In attending upon the meanes , we shall heare a discovery of good things , and heare comforts , and have our light strengthened by new discovery of new Scripture , or by old Scriptures lively applyed , something to increase the life of our perswasion at every Sermon , and reading good bookes , and by every good company , and that which increaseth knowledge , and perswasion makes our affection , and imbracing stronger . I beseech you let us take these courses , or else all is to no purpose : the maine thing in religion is the will and affections : and when the wil and affections are wrought on , the worke is done in the matter of grace . And there is no other way to know whether the former wor●… of the understanding , and perswasion bee effectuall and to purpose or no but this ; to know whether the will choose , and cleave to good things ; and whether our affections joy , and delight in them : there is the tryall of the maine worke . The worke indeed is especially in the judgment , when it heares soundly and supernaturally of the ills that are to bee avoyded , and of the good things that are to be imbraced : bu●… where is the tryall of the judgement , but when it carries the whole soule with it ; when it carries the sterne of the soule with it . Now that which is immediate to our soules is our affection of joy , and delight , and the the like . Therefore let us take to heart these things , and never think we are any thing in religion till our hearts and affections be wrought upon ; till our knowledge be such as may sway that whole inward man. Againe consider the excellency of these good things that we have discovered to us in the Gospell , ( that are the object of our imbracing ) together with the necessity of them , that without them we are wretched creatures , there is no hope for us . Let us every day consider what ground of hope wee have , ( though the things be not yet possest ) whether the things be true that we hope for ; whether they bee confirmed to be true or no ; and how we rest on them : for let things be never so excellent , and necessary , unlesse the soule conceive of them as things attainable , as things belonging to us , all is to no purpose , this effect of imbracing will not bee wrought in the soule . Therefore consider more and more the hopefulnes of them , that may help this imbracing . A Christian , when he believes , and hopes for that happines that shall be revealed to him ; the things promised ; what a world of grounds of hope hath he for it ? hee hath the word of God for an inheritance immortall and 〈◊〉 ; he hath the will of Christ : Father I will th●… where I am , they may bee , Ioh. 17. his prayer to his father is his will ; and his will must be performed : for he lives for ever to make good his own legacy to his Church . And he is now in heaven , preparing that happinesse for us that we so imbrace with faith . And he hath left us here his spirit to be a pledge that he will come againe : he hath left his spirit , and hath taken our flesh to heaven , to strengthen our hope , that this shall follow . Our flesh is in heaven in him already , and his spirit is in earth in 〈◊〉 ; as a mutuall depositum in trust betweene him and us ; and all to strengthen the hope of that happinesse that is reserved . Besides , the Seale of the Sacrament ; the end of which is to cherish hopefulnesse of Christ , and of all the good we have by him . His oath is added to his promise , that all things might be immutable , and unchangeable of the forgivenesse of sinnes and life everlasting &c. Now especially when we find our hearts 〈◊〉 sinke downward , and not to have that life 〈◊〉 they should have , by meditating on these things , of their excellency , and necessitie , and to conceive in Scripture the grounds of hope of them , it will quicken us . Adde likewise ( for our owne interest ) what worke of the spirit we have ; and then what singular promises we have , that where GOD hath begun he will make an end . For why is the worke of the spirit called an earnest , but that God will make good the bargaine ? Consider what worke of the spirit we have : for whatsoever is spirituall is eternall in a man : what joy is spirituall , what love is spirituall , what knowledge is spirituall , it shall be made up in perfection , it shall never be taken away . See then how the spirit seales us by the worke of it ; and what earnest wee have , in peace of conscience , and the work of it . This will cherrish hope : for that is part of this imbracing , to imbrace them with faith and hope . And this should be a daily course , to work upon the affections , to estrange them from all things and from the meditation of all things else . And as I said before to consider the love of God to us , and to love him again . And consider likewise the hopefulnesse of good things , that nothing in the world is so made good to us as the things of a better life , the things of grace , and glory . And God hath borrowed from all assurance amongst men , terms to shew the assurance of the good things we have in hope and faith . The pledge of the spirit ; the earnest of the spirit ; the seale of the spirit : the witnesse of the spirit . What termes are there used among men that may confirme any thing , that you have not used to strengthen this supernaturall assurance of these supernaturall good things ? GOD herein succours our weakenesse , knowing how prone we are to call these things into question . And consider especially our owne unworthinesse , our vilenesse , and basenesse , that we deserve none of this : when conscience is once awaked to know aright our owne unworthinesse , then we shall find it a difficult thing to believe these things . Therefore it is a worke worthy our daily indeavour , to search the Scriptures , which applyes it selfe to our capacity , and confers al the help in the world to increase our grounds of hope of the best things ; and then our disposition is as it should be . And let us deepely consider of the necessitie of heavenly things , and the foulenesse of sinne , and the danger of our naturall condition , and this will make us imbrace better things , He that sees himselfe in danger of drowning , will imbrace that that may stay him . He that sees himselfe in danger to be pulled away from that that upholds him from sinking , he will claspe about it fast . Let us consider what a many things we have in this world to pull us away from God and good things , and to loose our gripe , that wee may not lay such hold of them . The devill envies our imbracing of these things , and there are many things to loose our affections from them , consider the danger , and withall the necessitie of these good things : that if they be lost , we doe not only loose them , but we loose them with the losse of our soules with eternall damnation in the world to come : we do not simply lose them , but we plunge our selves into the contrary . Let us consider of this , and it will make us claspe fast , and keepe our hold by all meanes possible . In that measure that we apprehend the danger , in that measure we shall imbrace these excellent things . Now to answer a doubt , and a case or two by the way : How happens it then that Gods children sometime , when their judgment is convinced ; yet their affections are not so quick , they are somthing flat in their affections . As Gods people complaine sometimes : alas that I should believe such a happinesse as heaven is ; and such glory ; and yet find my affections no more stirred ! Is it possible that I should be the child of God , and believe these things , and find my selfe no more affected ? Indeed this troubles the peace of Gods children sometimes , and good reason : for we see here , after sight comes perswasion , then imbracing ; the will , and affections , cannot but entertaine that good they are perswaded of ; and so there is great ground for the objection . But there may be some mistake in this , for sometimes the judgment may be convinced , and yet the affections not bee so quick : because there may bee a diversion at the same time : there may perhaps bee some present crosse , that may be fall thee , or some present thing lawfully loved , that takes up the affections at that time . As for example , the presence of Father , Mother , Wife , or children , or of other friends may take up the affections for the time ; now the affections running that way at that time , perhaps not sinfully neither : they are not so inlarged to heavenly things , God knowes our capacity , and what our affections can doe . Then againe there may bee some present griefe upon them , that God to humble a man may take up his affections , so that at that time he shall not be so affected with good things : though ordinarily he comfort himselfe with the best things ; and so he doth afterward , when he hath given his griefe , and his present affections some libertie . There is a love of intention , & of valuing : a man may be deceived that way . A man values his child more than a stranger that he entertaines : yet for the present he may give a stranger better lookes , and better entertainment . Though he set mo●… value on his child , or his deare friend that 〈◊〉 hath secured himselfe of ; yet hee will not shew such countenance to them as to a stranger on the sudden . So it is here , Gods children , their constant joy is in the best things , and they are judiciously carryed to the best things ; but on the sudden there may be an entertaining of some other thing , and perhaps not unlawful neither ; perhaps it may be sinfull ; to humble Gods children : but that is but but on the sudden : his course is to carry his affections above all earthly things . Againe in another case Gods children are deceived this way sometimes , for they think they have no affections when they have affections . How is that seene ? in case of opposition ; let God , and Christ , and heavenly things be opposed , and you shall see then that they have affections . Those that for want of stiring up the grace of God in them ; or for want of good meanes or by indisposition of body seemed to be dull in their affections ; let religion be disgraced , or opposed any way , and you shall finde then their affections deepe in their hearts to heavenly things : but they appeared not before , because there was no opposition . These , and such like thoughts we may have to content the soule that is disquieted this way . But the rule is certaine , that a mans affections are as his perswasion is , and his perswasion as his light is : As he hath a heavenly light , discovering heavenly things , so is his perswasion of a better estate then the world can yeeld ; and answerable to his perswasion , his soule is raysed up to delight in the best things . This is his course ; if it fall out to be otherwise , there be reasons for it , which we must discreetly judge of , and not trouble the peace of a good conscience . To goe on . They confessed they were strangers and pilgrims 〈◊〉 earth . The●…e words containe , what they were in regard of earthly things : their disposition , and carriage to all things besides the promises ; to the things below ; they were strangers , and pilgrims in regard of their condition below . Itsets downe how they apprehended themselves to be , and how they discovered themselves to the world to be . They were in regard of heaven indeed , heirs of happinesse , heirs of a kingdome , in regard of the world , and earthly things , they were strangers , and pilgrims . And as they were , so they made themselves , to be no better than they were , they confessed it , they were not ashamed of it : they apprehended themselves to bee as they were , and they carried themselves answerable : their life and course spake as much as their tongues , they confessed both in word , and in deed , that they were strangers , and pilgrims . Now in the words I say , you have their disposition , and their profession ; their condition , and their confession . Their disposition , and carriage , and state , and condition , they were strangers and pilgrims . The discovery of it , they confessed they were so . And this confession is double . Their confession was either verball , as Iacob confessed , when he came before Pharaoh , few and evill have the dayes of the life of my pilgrimage beene , saith old Iacob . Or it was a reall confession , discovered by their carriage , that they were strangers : their course spake louder then their words . Those that in the whole course of their life , shew a weaned affection to earthly things , though they talke not gloriously , as some idle persons doe in a bravery , we are but strangers here , and we must be gone , &c. Though I say they doe not speake thus as some doe that never thinke so : yet notwithstanding their carriage bewrayes it : their course , and company , and conversation shewes that indeed they confesse themselves pilgrims , and strangers . Now the order of the words is this : strangers , and pilgrims : there is little difference betweene these two . Strangers , shewes our absence from home , that we are abroad in another country , that we are in another place . And Pilgrims , shewes our carriage to our country , our going home : a pilgrim or traveler is he that is going homeward . They confessed themselves that they were not at home ; but they were going toward that that was their home , toward heaven , to that Citty whose builder and maker was God himselfe . Wee are strangers , to shew what we are here on earth ; In regard of heaven we are strangers on 〈◊〉 , and not meere strangers that rest , and doe nothing , but such strangers as are passing home toward their country , we are strangers , and pilgrims on earth : the one implies our absence , the other implies our moving to the place of our abode . The points considerable are ; first this , Th●…s Gods children upon earth here , are strangers , and pilgrims . They are not at home but are travelling toward their country . The second is this , that They prosesse themselves to be so : They know they are so , and they confesse that they are so , they are not ashamed of it . For the first , It is the disposition of him that hath truly interest in better things ( though but in faith , and hope ) to bee a stranger , and a pilgrim in regard of all things here below . And this followes the other : for where the eyes of the understanding , are opened , and a man is perswaded , there is an imbracing of better things , as our proper good things ; there is a considering of all other things as things that doe not belong to us , in a manner we are strangers . When faith apprehends Christ , and heaven , and happinesse to be our own , and our country to be above : faith apprehending and grasping these things and imbracing them : at the same time , it is to be supposed , and necessarily followes ; that we are strangers . It followes out of the necessity of the thing it selfe : for upon the very consideration that a man is an heire of heaven , that he hath another country , and condition , out of the necessitie of the thing it selfe , though there were no other reason for it , the affections of the soule will be closed up ( as it were ) to other things ; and he will consider of other things , in an inferiour condition as they are . For the things , though they bee good in their kind and order , both the things above , and the things below , yet there being such a difference in these good things ; and the things here below , the contentments here on earth , being so meanely good , and so short in continuance , and so weake in their satisfaction of the soule , that they cannot bee possessed together with the blessed assurance of better things , but with the affections of strangers , and pilgrims : this followes I say from the nature of the thing , that in whose eyes heavenly things are great , in his eyes earthly things are meane . They are accounted as they are , secondary meane things of the way , to help him forward home . If a man were on the top of a great mountaine , he would see the things below to be very little , and the things above would appeare greater to him , so when the soule is raised up to see great things , though they be a farre off , as these did with the eye of faith ; at the same time , his soule looking to things below must needs apprehend them to be little in quantity , as indeed they are . If a man were in body lift up to heaven , and should looke upon the earth ; what were the earth , but a pooresilly point , the whole earth i●… selfe , much more a mans owne possession : so when the soule is lifted up to heaven by faith , ( which sets a man in heaven before his time ; ) when it looks from thence to the earth , and earthly things , it must of necessity consider them as they are , to bee poore meane things . Therefore this followes , that being perswaded of the promises , that is , of the good things promised in religion , in the word of God : to earthly things , they were strangers , and pilgrims . He that is from home , and hath another home , which he is not at , he is a stranger : but Christians have another home . For first , they are bred from heaven , they are borne from heaven , they are borne in Ierusalem that is from above ; they are borne in the Church by the seed of the word and spirit : now as they are from heaven , so their 〈◊〉 is to heaven againe : for every thing naturally riseth as high as it springeth . As we say of water , it mounts as high as the head of it is : so our affections mount as high as the spring of them is . Now a Christian being borne from heaven , he tends to that in his affections , that is his country . It is his country , because his father is there , in his glory ; and his Saviour is there ; and a great part of his kindred are there , the soules of perfect men , and the glorious Angels in a most glorious manner , ( though they be in their attendance upon the earth ; ) there is his country , his Citie , his house , there is his happinesse , his home . I shall not need therefore to prove that the godly are strangers . If heaven be his country , earth must needs be the place of his pilgrimage : there is no question but that followes . It is said here , they were pilgrims , and strangers upon earth . Vpon earth . Because where ever a Christian is , if it be upon any place upon earth , he is a stranger and a pilgrim ; if he be in his owne house , he is upon earth , and therefore he is a stranger in his owne house ; if he be in his owne possession , he is upon earth , and therefore he is a stranger in his own possession . As David confessed though he were a King , I am a stranger , and a pilgrim here as all my fathers were , 1 Chron. 29. 15. A King in his kingdome is upon Gods earth , and therefore he is a stranger in his own kingdome here . As Austin saith very well , quisque domus suae , &c. every man is a stranger in his owne house , wee are strangers here on earth ; therefore . It is not any condition on earth that exempts a child of God from being a stranger , when the greatest Kings in the world have confessed that they were strangers and pilgrims : so that all Christians , of what condition Ioever they are , from the highest to the meanest , they are all strangers upon earth , it is a cleare point . And it must needs be so , for the head of Christians was a stranger : his love made him a stranger : for he left his fathers bosome , his love drew him from heaven to earth , and here , he conversed as a stranger : he dwelt in his body here as a tabernacle which he layd aside for a while , to work the worke of out redemption ; and then after to dwell in it for ever . He was the prime stranger of all strangers , he that makes us all strangers here and Citizens of heaven , he was a stranger on earth . He was not indeed a stranger : for hee was Lord of heaven , and earth : yet in regard of his state of exaltation that was to come after ; in regard of dispensation , he was here as a servant : he lived here as a stranger . And indeed he was as strangely used ; for hee came among his owne , and his owne knew him not , as it is in Iohn 1. he was not knowne among his owne Countrie men the Iewes : hee was a stranger on earth . He conversed with us here , and was among us as a stranger : you see how his speech and carriage and conversation on earth , it was as a strangers . He was talking alway of his fathers house , and of the kingdome of heaven . When he speakes of the estate of the Church , which is the only company of people here , in whom God rules by his spirit ; yet because they are ordained for the kingdome of heaven ; he calls them strangers here , and termes them by that that they are ordained to . All his minde was of the kingdome of heaven : we see after he was risen , the matter of his discourse , as the Gospell tells , it was of the kingdome of heaven , he talked of things that belonged to the kingdom of God : all his speeches were that way , and his comparisons were fetched that way . The kingdome of heaven is like to such a thing , and such a thing . And all his worke was to draw men from the earth . As it was his grand work to redeem men from the earth ; that is , from hell , and from their cursed condition : so the matter of his teaching was answerable to his work , to draw men to heaven , all the paines that he tooke before , and after his death till he was taken into heaven it tended that way . He came from heaven to earth to wooe us to be a spouse to himselfe , he came from heaven into a strange countrie , to take us for his spouse , to take our nature , and in our nature , to winne us to die for us : he carried himselfe as a stranger every way , he regarded not earthly things . Now answerable to our head Christ must all Christians bee in their affections and dispositions , we must be conformable to him ; we must be strangers as he was . All that looke to die in the faith of Christ , and to be happy for ever , they must witnesse their believing , and loving of better things by an answerable carriage to all things here below , they must have the affection of strangers , and travailers : Faith doth enforce this . It is the nature of the soule from a principle and ground of nature , that when the soule is carried up one way , it is shut another : when it cleaves unto , and imbraceth better things , when it is open to heaven , the point of the soule is shut to the earth , and wee looke upon these things as strangers and pilgrims , only for necessary use . These , holy men the Patriarchs were strangers . Strangers in their owne esteeme , As Abraham , and Iacob , they confesse they were sojourners , and David though he were a King , yet he saith , he was a stranger , as all his fathers were . So all the Patriarchs they professed themselves to be strangers , and sojourners ; and they did it not in word only but in deed : they shewed it by dwelling in tabernacles , and tents , poore things , fit for strangers ; heaven was their house , Tabernacles are moveable , weak things that have no foundation : So they knew their life was like a tabernacle here . And their manner of life shewed what they looked for , they carried themselves as those that hoped , and looked for better things . They were strangers in their dispositions , they affected things above , and cared no more for these things then for necessary use , to helpe them to serve God in their places ; and those that are strangers in their dispositions they desire to be at home . Againe they were strangers in GODS esteeme . God termed them so ; and so it is with all that believe in Christ : when we once believe and are new creatures , new borne to a better inheritance , presently at the same time we are strangers here . Strangers likewise in the esteeme of the world . The world used them as strangers , strangely . When a man leaveth the world and cleaveth to God ; presently the world setteth on him by reproaches , and all they can ; because they think he will disgrace them by his change ; therefore they labour to make him , as black as they may that way : they use all strangely that breake from them . God will have it so : because he will have his children not to love the world , therefore he will have the world hate them . So they are strangers in that respect , they think it strange that they doe not as they did formerly ; that they doe not as they doe , wicked men thinke it strange that they runne not with them into the same excesse of ryot : so , they are strangers in the esteem of wicked men . So they are strangers in regard of their place , heaven is their hope : they are begotten to an inheritance , immortall , undefiled , &c. they live in a place where they are strangers , they are every way strangers . But you will say , wicked men are strangers , and pilgrims too ? I answer , they are indeed so : for in regard of the shortnesse of their lives , and the uncertaintie of the things they injoy : for they out-live all their happines here , they are snatched hence before they bee aware , therefore they are but travellers here ; but they goe from ill to worse : yet in regard of their affections they are no strangers , but account themselves at home from a spirit of infidelity , and pride , and earthlinesse . Therefore they are called men of the earth , and those that dwell on the earth , in the Revelation : because they looke no furtherthen the earth , and here they roote , and fix their affections upon this earth : they do not fix their hearts and affections upon the things above , they looke not after them , they care not for them , they value them not nor esteeme them . Therefore , answerable to their thoughts , and bent of their soule and mind , is their discourse , their speech and carriage : and thereupon they are called men of the earth , and called the world , because they love nothing but the world ; they are as it were changed into the things they love , they are earth , as the Prophet saith , Oh earth , earth , &c. and they are the world , because their affection of love joynes them to these earthly things . The Church in the Revelation is called heaven : but the beast is said , to rise out of the earth : for that which bred the carnall religion of Popery it was nothing but earth , and earthly respects . Therefore how ever they are strangers here , that they cannot be here long , and they have soules that are of an everlasting continuance : yet because their affections , and the bent of their soules are all here , they account themselves at home here , and here they plant themselves , and their posterity , therefore though in some sence they be strangers , yet not in that sence that the children of God are . Every Christian is borne from above , and borne to things above , and hee is a stranger here . All his course from his new birth till he come to the possession of his inheritance in heaven , it is nothing but a travailing , he never sits down , but is alway in his motion , and passage . Every good work is a step of his way : he is in motion still ; he takes degrees from better to better , from grace to grace , from knowledge to knowledge , till he come to his home . Let us make a tryall of our selves , how our affections stand to these things ; whether our hearts bee weaned from earthly things , undoubtedly if we have imbraced Christ , we shall use the world as though wee used it not . We shall be transformed into the Image of Christ , and he used the things of this world as a stranger , only to comfort him in the way ; we shall have the same mind that he had . We shall carrie our selves as strangers , as those that hope for a country in heaven . Therefore I will name some particulars , to shew the condition , and carriage of a stranger . First of all , a stranger is travailing to another country ( to joyne both in one , for the one followes the other ) he that is a stranger , that apprehends what he is , and apprehends that he hath a countrie to goe to , hee travailes toward it . A stranger that is travailing homeward , he is content with his present condition : for he knowes he shall have better at home . In Iere. 45. God by Ieremy speakes to Bar●…ch a good man , I will destroy all these things , and dost 〈◊〉 seeke great things for thy selfe ? If a Christian did consider , Iam going to heaven , to God , what do I seeking great things here , which God will destroy ? What will become of heaven and earth , and all things here ere long ? And if the time be long ere heaven and earth be destroyed , yet what will become of me ere long ? I shall be turned to earth , and shall I seeke great things here upon earth ? Shall I not be content with my portion ? certainely a stranger is content with his present portion , he that is a traveller , when he comes to his Inne , if perhaps things be not so cleane , if his usage bee not so good ; he thinkes it is but a night and away ; it is no great matter , this is not the maine ; he will not be over much discontent , and quarrell at any unkind usage in the way , for he knowes he shall have better usage when he comes home . Therefore as he will bee content with little , be it what it will be , he knows it is not the maine . So he will be patient if he meete with unkind usage , hee will not stand quarrelling by the way , and so hinder himselfe in his journey . he will be patient in the injuries , and wrongs in this life . If a Prince be mis-used in another country , he is contented , and thinkes with himselfe , I have a country where I shall be more respected ; and therefore he beares it the more willingly . So a Christian is a King , he is an heire , and being a stranger , he shall meete with dogges in this world ; as , who doe dogs bark at , but at strangers ? now being strangers we must looke for dogged usage . It is no wonder that dogs barke at strangers , it is their kind : they consider it is the disposition of wicked men to doe so , they doe but their kind . Would a man have dogs not to barke ? and would we have wicked men that have evill tongues not to scorne that they know not ? to doe otherwise is to forget their kinde . A Christian knowes they doe but their kind , he pitties them , and he doth not stop his journey and his course for it . He will not be scorned out of his religion by a company of prophane spirits , hee will not be laughed out of his course ; he knowes what he doth better than they , they are madde , and fooles , he knowes it ; and they shall know it themselves ere long . He knowes that he is in a serious judicious course that he can approve , and they cannot theirs , therefore he will not be scorned out of his course . Thus faith in Christ makes him that is a stranger here , content , and patient . He whose soule hath imbraced Christ is contented with any thing : any thing is sufficient to his soule , that is filled with better things . Nothing will content a covetous earthly man ; a man of the earth : such men think themselves at home , they make a league with hell , and death ; the men of the world they thinke they shall live here alway : but a Christian , that imbraceth a better life with Christ in happinesse to come , he knowes he shall not be here long , hee is here but as a stranger , and shall shortly bee at home , and therefore he is contented with any thing . Likewise the knowledge of this that we are strangers and pilgrims , it will make a man not only content and patient , but thankfull , for any kindnesse he finds in this world ; that God sweetens his absence from heaven , and his pilgrimage on earth what ; that God should love me so , not only to give me heaven ; but to give me contentments on the earth to sweeten my way to heaven , what a mercy is this ! He is thankfull for any contentment , hee is thankfull to the world , to those that doe any thing for him , that afford him any courtesie here that may helpe him in his pilgrimage , and make it lesse troublesome and cumbersome to him . All the Saints in former time were wondrous thankfull for that they had : for what can a travailer look for but discourtesies , and hard usage ? and if he find any thing better he will be thankfull : certainely it is more then I ●…ooked for , saith he . When a man is bent toward heaven , hee cannot but looke for hard ●…sage from the world . We see when Christ did but look toward Ierusalem , the Samaritans ●…ad enough , they began to maligne him , why ? his face was toward Ierusalem . So when base worldlings see that a man will to heaven , and leave their company , and courses , they cannot digest this . A man of an ill conscience when hee sees another oppose that course that he resolved to sticke to , he sees he confutes his course , he sees his face is toward heaven , and therfore labours to disgrace him . As the wench said to Peter , Thou speakest as one of Galile , thy speech bewrayes thee . So when a man is going toward heaven , every base person , the veriest rascall of all , hath pride enough to scorne Religion : So wee see they make not much of the world , nor the world of them , therfore they are contented , and thankfull if they find better : for what can a stranger looke for but strange usage in a strange place . And therefore we see in Scripture , how thankfull they were , even for refreshings , for meate and drinke : our Saviour Christ was knowne by breaking of bread ; he used to be thankfull . In all things give thanks . They saw the favour and love of GOD , in a crum of bread , and in a drop of refreshing in any kind : oh ! here is a blessed God , that hath given us these comforts in the way . The Saints of GOD are wondrous thankefull for the comforts of their pilgrimage , the comforts of this life . And this should make us more thankfull , because all mens pilgrimages are not alike : 〈◊〉 do we not see the life of some more cumber . some ? some live in a great deale of want , some live in a great deale of opposition more than others do , others goe in a smooth●… way to heaven . God sees his childrens weakenes , he sees they have not strength , and if in pittie , he keepes them that they shall not enco●… with opposition , but lead them a better way then others , it is speciall matter of thankfulnesse to God and men too . He that is a stranger , he is glad of any good company ; oh if he meete with a man of his owne countrie , hee is a man alone for him ; so it is with a Christian that walkes in the way to heaven with him , hee is comforted much in it . A stranger , hee hath his prime intention home to his country , and what he doth in the way it is in vertue of his prime intention , though he doth not in every particular action that he doth , thinke of it . A travailer when he rides on the way he doth not think of home in every step . I but he doth that that he doth in vertue of his prime intention when he first set out ; and calls to remembrance oft times as he goes home , he thinkes of his jou●…es and by the way . I observe this note of some weake Christians that thinke they are not heavenly minded , except they doe nothing but think of heaven , and heavenly things : that is but a weake and ●…lly conceit . It should be our thought in the morning , our thoughts should open with that , it should be the key to open the morning , the thought of this course what will become of us ere long in heaven : but then all that we doe should be in vertue and strength of that prime intention to please God , and to go to heaven : though we think not alway of the present businesse : yet it is good as much as may bee to quicken our indeavour . And hence it is that there is another propertie of a stranger that is going to a place , perhaps he may step out of the way , yet not withstanding by vertue of his first intention he gathers himselfe home-ward againe , if he take other matters in hand , he gathers home still : though he go out of his way , in he comes ; he considers , this is not my way . So a child of God , sometimes he diverts , and turnes aside , yet notwithstanding he considers , doth this way lead to God ward ? to heaven ward ? be these actions Christian actions ? are they the way to heaven ? if he see they be not , though he have stepped awrie , he comes in again , and is gathering homeward . Though he may perhaps forget himselfe a little , ( a traveller ) yet his bent is homewards . So a Christian man though perhaps in some particular he may forget himselfe , yet he is alway gathering home , his bent is home , and his course is godly . Take a Christian , perhaps he may step awrie , but his course is godly , and hee labours to recover himselfe : and if a traveller stay at any time by the way , he makes amends afterwards by making more hast . So doth a Christian , if we consider him with his affections loose to good things : yet he recovers himselfe againe , and sets upon religious actions and courses with more violence of spirit , and recovers his former losse againe . A traveller and stranger he provides before hand for all incumbrances ; he knows though he meete not with troubles , yet he may , therfore he will be sure to goe with weapons , and he will goe with that that may sustaine him by the way . Religion teacheth a man to gather out of the word of GOD , comforts before hand , and munition before hand to carry with him : put the case he never use them ; he may have cause to use them , and then if he have them no●… , what will become of him ? he lies open to adversaries by the way . Therefore there is a spirit in a Christian , an instinct , that stirres him up , he will be reading the word of God , and good books , and hearing the word : this I may have use of at such a time , this I will lay up for such an occasion : put the case that such an occasion come not , hee looseth nothing , he seasoneth his soule , in the mean time , and prepares it for worse things if worse come Woe to those that have not layd up strength and comfort against evill times before hand . If a man goe to s●…a , and be not provided before hand , if he take a journey , and be not provided before hand , then when a storme comes , what a case is he in ? It pleaseth God to teach us by these resemblances , heavenly things : therefore because they are fit means to convay holier things unto us , it is good to take this help that God affords us , considering that he shewes us by these shaddowes , better things . When we travaile , and are going on in our journey towards heaven , it is good to consider higher things , it is a good meditation : therefore to goe on a little further . A traveller , and stranger is inquisitive of the way , whether he be in the way , or out of the way ; he askes not at randome , that doth not content him , whether hee goe West , or North , or South , or East , it doth not content him to aske where lies my country , Eastward , & c ? No ; but hee will aske the particular townes , and particular turnings and windings how he may avoyd going out of his way , and which is the right way ; and he will aske upon every occasion , because he knowes , if he goe but a little out of his way , it will bee a long time ere he shall recover it , and he will be ashamed to come backe againe , and the more he goes out of the way , the more trouble it is to come backe againe . So it is with a Christian , he doth not only desire to know in generall , but he desires to have daily direction , what shall I doe in such a case of conscience , and in such a case ? how shall I overcome such a temptation if I meete with it ? And so he is willing to have daily direction how to walke with God day by day , that he goe not out of his way in any thing . For even as every step that a man takes is a part of his journey ; so every action of a mans life it is a part of his journey to heaven ; and therefore he is willing to have direction for every step , that he may walke step upon step , upon good ground : therefore he goes upon good grounds of a good conscience , in the duties of Christianity , he wil have sound conviction , what is good , and what is true in religion : what religion is true that he may venture his soule upon ; and what use he may make of his particular calling ; what hee may doe with a safe conscience , and what not ; and what he may not doe that he will not meddle with , and what is cleare to his conscience that he will doe . So every step he takes , though it be in his particular calling , it helpes him forward : As Saint Paul saith , in the Epistle to the Colossians , of servants , that they serve God in serving their master ; so a poore servant in his drudgery may serve God. So in our ordinary professions we are in the way to heaven , if they be sanctified by prayer before hand , and do it in conscience and obedience to God , that hath set us in this way . There are two callings , our generall , and particular calling , and we shew religion , that is our generall calling , in our particular calling , as wee are placed in this or that calling , and what we doe in either of these callings , is the way to heaven . Now the care of a Christian is , that he be well advised what to doe , and on what ground . And even as a traveller considers of things by the way as they make to his end , to further his journey or hinder his journey , he looks to heaven as his country that he hopes for , and therfore he doth not tangle himselfe with any more than may help him home ; if they hinder him once , away they go , if they may help him he takes them . A Christian in his travaile in the way to heaven , considers of things that may fall out by the way , as they may help and further him to heaven . If I find that things , though they be indifferent in themselves , if they trouble me in my way to heaven ( it may be they are not so to another , but they are to me ) though another can do it , yet I must consider whether I can do it , and find my selfe inlarged to heaven as at other times ? if not , away with it , it is not indifferent to me , because it hinders my journey to heaven . A wise traveller will venture upon things , and courses as they serve , or hinder the maine , though they bee things perhaps that hee cannot over-well spare , yet if they trouble him in his journey , off they go , that he may be more expedi●…e and right in his way . I wonder at the boldnes of many that professe themselves religious , and yet dare ven ture upon any thing . Vndoubtedly if they did search their owne hearts , they could not but say that such courses doe dead and dull them , and make them forget religion , that such company is not safe to keepe , I find my selfe the worse by it , why should I venture upon any thing , that may stop , and hinder , or coole , and dead me in my way to heaven ? If a man be wise , he will consider of things as they help or hinder him to that . As for sinnes whereof we are convicted , it is the Apostles counsell , Heb. 12. he puts it out of all question , we must cast off all that burden that presseth downe , &c. A traveller will not have a burden upon him . The sin that hangs so fast on , we must labour to mortifie , to kill our lusts and corruptions more and more , and never leave till wee have cast them off , these things are undenyable . I spake before of things in themselves indifferent , and to other men in different , if they have a larger measure of wisdome ; but for corruptions , and sins , they fight against the soule ; they fasten us to the world : therefore above all things wee must cast off them . As Saint Peter saith excellently , in 1 Pet. 2. I beseech you brethren , as pilgrims , and strangers , abstaine from fleshly lusts , which fight against your soules . Insinuating that pilgrims , and strangers should altogether abstaine from lusts , from the cherishing of carnall lusts , for these fight against the soule , they fight against the comforts of the soule ; against the graces of the soule , and against the eternall well being of the soule . The more a man cherrisheth base lusts , the more it damps his comfor●… and grace , and weakens his assurance of life everlasting ; they fight against all good in the soule ; therefore , let us abstaine from fleshly lusts that fight against the soule . That is cleare , all confesse that : But the other that I spake of before , carefulnesse of things indifferent if we find them not so to us ; till we get more mastery of our selves , we must even be carefull of our liberties , and not give our selves those liberties that others doe if we find they hinder us in particular . Yet with a secret concealing of it , not to entangle the consciences of other men , who perhaps may use those things with lesse hinderance then we doe . A wise Christian will be warie in that kind : If he find the things of the world to hinder him , he will not have his heart eaten up with the world , nor eaten out with lawful things : being therefore to prepare for a better life and to do Gods busines , he will only take the things of this life as they may make for a better life , and be a furtherance of him to his home ; he winds home by all meanes , he useth all advantages to come nearer to God , and whatsoever hinders him he labours to avoyd . Againe , he that accounts himselfe a stranger here , he doth not value himselfe by outward things : saith teacheth a man when he is an heire of heaven , not to value himselfe by earthly things , he thinks himselfe a stranger in his owne house as David did , though he were a King ( as I said ) every Christian is a stranger at home , hee values not himselfe by his honours , nor dignity , nor by the things that hee hath here ; nor he doth not disvalue himselfe by poverty or disgrace , he knowes he is a stranger , he is going home , therefore he values himselfe by that he hath at home . Christians are Kings and heires , they esteeme not or disesteeme of themselves by what they have here below , they account them as things in the way , that God gives them , if they bee good , to sweeten their pilgrimage ; if they be ill to sharpen their journey . It is necessary that God should give them these things , good things to sweeten their journey , and if they loyter in their way to heaven , then that they should have crosses to drive them homeward . In all confusions in the world , faith teacheth a man to stand as a man upon a rocke immoveable , because he is a stranger : if any thing fall out in the Citie or place where a stranger is , he carries his owne Iewels , and things about him and so goes away , his goods are not of that place : so in all confusions of the world a Christian hath good things of another world ; the good things he carries with him , are not subject to losses or crosses ; they are not subject to the misusing of the world : when all things shall bee on fire , a Christian hath his treasure laid up in heaven , in a place where no earthly creature hath power of it ; it is not subject to any ill ; and that make ; him in all estates contented and patient . Let heaven and earth goe together , a Christian when hee hath imbraced better things , a Christian thinks himselfe a stranger that is going home , therefore in all his life he carries himselfe as a stranger . To goe on a little further . A travailer in his way , must of necessitie have refreshings by the way , or else he will faile : therefore sometimes he sings , and som●… suseth other refreshings . Now what saith David ? Thy statutes have beene my song in the house of my pilgrimage ; that is , when I want other comforts , they are my song , my joy , and delight . A travailer must needs have comforts that may revive him in his ●…ainting , he must have some pleasant walks for meditation . Let us therefore when wee grow weary , refresh our selves in walking , in holy meditation , take a turne there , to thinke of the vanity of all earthly things , and how soone they come to an end ; and of the excellency , and eternity , of our glorious condition , and estate when we come home ; and then think of the helps and comforts by the way , and such like . The Art of divine meditation is an Art for this end , that since wee are all travailers , that wee are from home , and that we are going home , we may walke in wisdome . Let us learne that art to feed and strengthen our soules with such meditations as may cleare them by the way : to set some time apart when we grow dull , and indisposed in religion ; then let us think how to cherrish and refresh our soules with those excellencies that are indeed above our comprehension , our hearts cannot conceive of it ; it is set out in the word of God to our conceite , but as it is wee cannot conceive here what is reserved for us when wee shall come home : therefore let us doe as travellers , often thinke of home , and what is at home for us , and that will make us when we are in the way , and any comfort would draw us out of our way , to think . O these are good comforts , but this is not my home , I have betterat home then this , and this will stay mee from home . Therfore the crosse is necessary for travailers , that they may know they are not at home , that they may imbitter his comforts . This consideration , that he is not at home , and that this is not his country , as it will keepe a Christian from temptations , so it will draw him on to constancy in his love , and in going on : for a travailer sits not downe , to stay there ; hee thinkes , here I am , and home I must goe , and I shall not come home by sitting here . So the oft thinking of home , it will both sweeten our troubles , and likewise the comforts that wee meete with in this world , it will make us that wee shall not bee ens●…ared with them ; because , though they be comfortable things , yet alas what are these ? these indeed are fit to make a man forget home , to forget heaven , as a man that sees goodly things , good●…e houses , these things saith hee , are they that make a man unwilling to goe out of the world . But he that is assured of a country , and knowes that he hath a better home then all these earthly things , that are shaddowes and vanity ; he thinkes these are very goodly things , but what are these to that that is reserved ? and if I sit downe by these , if a travailer sit down by delights , and gaze upon things by the way , when shall he come home ? Let us think oft of home , there are many uses to thinke and meditate of that blessed day , this among the rest : that it drawes us on forward , and forward still , that we shall not sit quiet but goe on still , and not rest till we come home . And the nearer we are home the more busie , and the more chearefull wee should bee : as a traveller , when he comes neare home hee is more chearefull , when hee hath home in his eye : when he sees the smoake of his country he rejoyceth . As these Patriarchs , they saw the promises a farre off . As men when they see the toppes of steeples and houses ; they thinke , now wee have them continually in our eye , we see some thing of home , and the nearer they come the more they see , and the nearer they come , still the more they see : so the longer a Christian lives , the nearer and nearer he comes home : if he understand himselfe and have any assurance in any degree , it makes him more joyfull towards his end . Thus it was with Gods people , when they were nearer their end , then they sung sweetly the Swannes song , and then they were inlarged in their spirits : as Iacob when he was dying , we see what a will he made , what legacies to his children . And Ioseph when he was dying , and Moses the man of God. The song of Moses , and David the sweete singer of Israel . The last words of David what sweete words they were . And Saint Paul when he was to go out of the world , I have fought the good fight , I have finished my course , I have kept the faith , henceforth is laid up for me the crowne of righteousnesse , &c. And our blessed Saviour toward his end , wee see how heavenly he was in his prayer . And good Simeon , Lord now let thy servant depart in peace , &c. when he had grasped Christ once , he was loath to live any longer : so it should be with Christians as it is with travellers , the nearer they are home the more and more comfortable they should be still . It is a shame for old men to feare when they come neare their end , when they are neare the haven then to feare . It is as if a man in a storme should feare the haven ; or a man that trav●… and sees a Citie to be afraid of his own house ; whereas hee should rejoyce and thinke hee is nearer his happinesse then other men , as Saint Paul tels the Romans , your salvation is nearer now then when you first believed . So we should thinke our salvation , and happinesse in heaven is nearer now then when we first believed ; and therfore the lesse time we have to travaile here with incumbrances in the way to heaven the more joyfull we should be . The nearer wee are to death , the nearer to our preferment , the nearer to our country and our home . These are the advised thoughts of a Christian : and when other thoughts come into a man , when he is stricken in yeares , surely they are not in him as a Christian , but as he is weak , and wants faith , and assurance of salvation . Oh , let us therefore labour to get assurance of another a better country : for what made these holy men confesse themselves strangers , and pilgrims here ? They saw the promises a farre off and were perswaded of them , and imbraced them , and in that measure they were assured of a better condition , they carryed themselves as strangers and pilgrims here . To wind up all in a word , you see here their disposition . I beseech you make this text your patterne , to be molded into : you see how these blessed men long agoe lived in faith when their light was lesse then ours is , and they died in faith , and will welcome us when we shall come to heaven , we shall goe to Abraham , Isaac , and Iacob , and the rest of the Patriarchs and holy men . It will bee a blessed time when all the blessed men that have gone before shall welcome us to heaven . If we looke to be happy as they are , we must live as they did , and die as they did : though we cannot so strongly as they did , see that with the eye of faith that no eye else can see : yet let us desire God to perswade us of these truths more strongly , then the devill of our own lusts shall perswade us to the contrary : let us desire God to set on his truths so strongly that all other things may not hinder us , that we may imbrace them with our best affections , of love , of desire , of contentment , that we may witnesse all this by our demeanour to earthly things , by our base esteem of them , and carry our selves as pilgrims and strangers on earth . If we do thus live in faith and die in faith , we shal live with Abraham , Isaac , and Iacob in the kingdome of heaven eternally . FINIS . THE HIDDEN LIFE . In two Funerall Sermons upon COL . 3. 3 , 4. BY The late Learned and Reverend Divine , RICH. SIBBS : Doctor in Divinity , Mr of KATHERINE Hall in Cambridge , and sometimes Preacher to the Honourable Society of GRAYES-INNE . 1 JOHN 3. 2. Beloved , now yee are the Sonnes of God , and it doth not appeare what wee shall bee . LONDON , Printed by E. Purslow , for N. Bourne , at the Royall Exchange , and R. Harford at the gilt Bible in Queenes head Alley , in Pater-Noster-Row . 1639. THE HIDDEN LIFE . COLLOS . 3. 3 , 4. For yee are dead , your life , is hid with Christ in God. When Christ who is our life shall appeare , then shal yee also appeare with him in glory . THE dependance of these words ( in a word ) is this . The Apostle after he had laid the grounds of some Doctrines , hee doth frame the building of a holy life and conversation . It is in vaine to believe well , unlesse a man worke accordingly : hee that lives against his faith shall be damned , as he that believes against it . Thereupon in this Chapter hee comes to raise their affections to be Heavenly minded , and stirres them up to subdue what soever is contrary to Heavenly mindednesse . And because it is a duty of great moment to be heavenly minded , and to subdue base affections , he inserts weighty reasons betweene : If yee bee risen with Christ , seeke those things that are above . And among other reasons , the●… 〈◊〉 this , yee are dead , and your life is hid with Christ in God. And therupon he forceth seeking of the things that are above , and the mortifying of earthly members . For the duties of Christianity ●…e to be applyed two wayes , to be heavenly affected & to subdue that which is contrary : to be heavenly minded , & to mortifie our earthly members . Now how shall we doe both ? For yee are dead , and your life is hid with Christ in God , &c. You see the first proposition , yee are dead , with whom ? with Christ in God. A Christian is dead many wayes . He is dead to the law , to the morall law , he lookes not to have comfort and salvation by it : by the law , he is dead to the law , and so flyes to Christ. A Christian is dead also to the ceremon●…ll law : now in the glorious lustre of the Gospell , what have we to doe with those 〈◊〉 element that were for Children ? A ceremo●… disposition is opposite to the glory and lustre of the Gospell , as the Apostle speakes in the former Chapter . He is dead likewise to sinne , having communion with Christ ( when he dyed for sinne ) hee is dead to sinne . He that hath communion in the death of Christ , hath the same affection to sinne that Christ had . Christ hated it infinitely when he suffered for it ; so every Christian thinkes that Christ dyed for my sinnes , and by union with Christ , he hath the same affection to it , he is dead to it . And because this is but an inchoation , and beginning , a Christian is not perfectly dead to sinne , hee stands in need of afflictions , and in regard of afflictions he is dead , they must help the worke of mortification . And because no affliction can sufficiently worke mortification , but death it self , which is the accomplishment of mortification , we are dead in respect of death it selfe , which is the accomplishment of all : though we live here for a time , we are dead in regard of the sentence that is passed on us , as wee say a man is dead when the sentence is passed on him ; in that respect wee are dead men , for our life is but a dead life ( besides the sentence that is passed upon us ) death siezeth upon us in the time of our life , in sicknesses &c. And so they prepare us to death : thus , and many other wayes we are dead . The second proposition is , Our Life is hid with Christ in God. We are dead , and yet we have a life . A Christian is a strange person , hee is both dead and alive ; he is miserable and glorious , he consists of contraries ; he is dead in regard of corruption , and miseries , and such like , but he is alive in regard of his better part , and he growes two wayes at on●… : it is a strange thing that a Christian doth , hee growes downewards and upwards at the same time ; for as he dyes in sin and misery , and naturall death approaching ; so he lives the life of grace , and growes more and more till he end in Glory . This life is said to be a hidden life , It is hid with Christ in God. The life of a Christian , which is his glorious spirituall life , it is hid among other respects . It is hid to the world , to worldly men , because a Christian is an unknown man to them : because they know not the Father that begets , therefore they know not them that are begotten , as S. Iohn saith : they know not the advancement of a Christian : he is raysed into a higher ranck then they . Therefore as a beast knowes not the things of a man , no more doth a carnal man , in any excellency , know the things of the spirit , for they are spiritually discerned ; therefore it is a hidden life in the eyes of the world : a wordly man sees not this life , in regard of the excellency , he passeth scornes , and contempts of it , of folly and the like . A Christian , in respect of his happy life , is a stranger here , and therefore hee is willing to passe through the world , and to be used as a stranger . It is a hidden life likewise ofttimes , not only to worldlings , but in regard of the children of God themselves : because by reason of some infirmities that are in the best of Gods children , they are apt to judge amisse , harshly and rashly one of another . Likewise by reason of those calamities that are common to all men alike , they are afflicted as others , and have sicknesses , and are contemned more then others , and by reason of this , the children of God often censure those that have the beginnings of spirituall life in them . It is hid from them . It is hid likewise from themselves : for often Gods children know not themselves , in temptation , in their nonage , in the beginning of their conversion , in the time of desertion , and spirituall slumber and sleepe , Grace seemes to bee dead in them , and then they know not that they have this spirituall life , especially if this desertion bee joyned with outward abasement , they call their estate into question , as in Psal. 73. 7. and in diverse places of Scripture : Gods children oftimes , by reason of their inquisition and search , they raise clouds , whereby they conceale from their owne eyes , their owne life . Partly through distemper of body , and partly by distemper of spirit , there are clouds raysed betweene them and their happinesse , that they cannot see their spirituall life . But especially it is hid in regard of common infirmities , wanting gifts that others have , that have not a dramme of grace sometimes , that live to please men , and looke altogether to the outside , they doe that many times to pleasemen better then a Christian. Sometimes God himselfe hides himselfe out of wisedome and mercy to us , when he sees that we carry not our selves so reverently as we should . And this reason may bee sufficient of Gods dispensation : God will have it so : partly for the further hardning of wicked persons , and for tryall : for if all were laid open in this excellent estate of a Christian , who should try their patience ? who would not be a Christian for the comfort , and for the sence , and feeling ? Oh , but this is not so , a Christian hath a life , but it is a hidden life : therefore God will try whether men will live by faith or sence , whether they will have their wayes now or no , or whether they will depend upon that glorious life that God will reveale in time to come , and to exercise and strengthen faith : God will have it so , that this life shall bee now hid , that we may live by the promises , though wee have no feeling at all ; that we may perswade our selves in the greatest desertions and extremities , yet I have a hidden Life in Christ , though I have little influence , and manifestation of it in mee : yet I have a glorious life in my head , and I live now by Faith , till I come to live by sight . This is one reason . Wee should not therefore take offence , wee must not judge of Christians by outward shew and appearance , as CHRIST saith , wee should not judge of our selves by outward appearance , nor of the Church . The Whore of Babylon hath more painting and setting out , in all glorious shewes ( it being an outside religion ) then the true spouse of Christ , whose glory and beauty is within , doth it follow therefore that shee is the true Church ? Oh no , for the beauty of the wife of Christ it is a hidden beauty , shee is glorious within , a stranger doth not meddle with the joy of the Church . Christians have a name indeed , and a stone , that none know but them that have it : It is hidden Mannah , we must not judge of the Church , or of Christians by outward appearance , wee shall bee deceived in that . Our Life is hid with Christ , the spring of all spirituall life . The Life of a Christian is a secret life , it is a peculiar life , it is a safe life . It is secret because it is hid ; as I said , Gods children are secret ones , they are not knowne to the world , nor to themselves oft-times . But ordinarily faith in them breakes through the Cloud , and unmaskes God himselfe , and sees Gods Fatherly face , though hee hide himselfe . They have a promise to lay hold upon , and they acknowledge him to be their Father , and wrastle with him , it is a secret Life , but it is not so secret , but that Faith ses into it , it pierceth the Vayle , and sees a glorious Life there . Faith will see Gods glorious countenance ; Faith makes it a glorious Life though it bee secret , therefore let us not judge our selves nor others by appearance . And it is also a sure life , it is hid with Christ in God , marke on what grounds it is sure . First it is hid in Heaven , no enemy can come there , the Divell comes not there since he first lost it , and was cast out . It is safe in regard of the place , it is hidde in Heaven . And it is safe , because it is hid in Christ , who purchased it with his blood , who hath trampled upon all opposite powers , over death , and hell it selfe , it is hid in heaven , and in him who hath overcome all opposite power , therefore it is a safe life . And it is hid with Christ in God. Christ is in the bosome of God ; Christ mediator , it is hid with Christ in God , hee is the store-house of this life , it is hid with him . If any can rob God , then they may rob our Life from us , for it is hid with Christ in God ; it is a sure life therefore . Oh! but we may lose it , though it bee sure in respect of God. Nay , saith S. Peter , Wee are begotten againe to an inheritance , immortall , and reserved for us in Heaven , and wee are kept by the power of God to salvation . It is kept for us , and we are kept to it , God hath prepared it for us , and prepared us for it : so it is a most sure life , especially because Christ lives for ever , with whom it is , It is hid with Christ in God. It is likewise a peculiar life , only to Gods people : for they only have union , and communion with Christ , and therefore he saith here , your life is hid with Christ in God. It is likewise a glorious life : for it is hid with Christ , who is the glory of God , and he saith in the next Verse , when Christ who is our life shall appeare , we shall appeare with him in Glory . It is a glorious life , but of that I shall speake in the next verse . Wee see then that our life is hid in Christ , and what kind of life this is ; it is a secret , sure , peculiar , glorious life . Alas , we are ready to judge of our selves by the present , and not to thinke it a glorious life : but hee saith , it is hidden for us ; Light is sowne for the righteous , it doth not appeare for the present . A garden hath seeds sowne , and hearbs , but in the winter there is no difference betweene it and a common field ; but when the sunne shines and appeares , then the hearbs appeare in their lustre : so it is with a Christian , there is light , and immortality , and happinesse sowne for him , when Christ , the Sonne of Righteousnesse , shall appeare , then we shall appeare with him in glory . As wee may say of all things below , they have a hidden life , the plants and the flowers in the winter , they live by the roote , and when the Sunne appeares , then they also appeare with the Sunne in glory . So it is with the Righteous , they have a hidden life , it is hid now in the roote , in their head , in this life , when Christ the Sonne of Righteousnesse shall appeare , when the spring comes , when the resurrection comes , then we shall appeare with him in glory ; and so I come to speak of that verse . When Christ , who is our life shall appeare , then shall yee appeare also with him in Glory . Our life is now hid , our happinesse is vayled over , there are many things betweene us and our life , but shall it alwayes bee so ? Oh no , When Christ who is our Life shall appeare , wee shalt appeare also with him in Glory : hee meets with a secret objection . The parts here to be stood on are these . First , Christ hee is our Life , hee shall appeare in Glory as our Life . This is taken for granted , it is a supposed truth , When Christ who is our Life shall appeare , it is taken for granted that he shall appeare in glory : The next thing is , that wee shall appeare likewise with Christ. Christ shall appeare , and wee . And then the consequence , how these depend one upon another , because Christ appears in Glory , therefore we , when Christ who is our life shall appeare . The Apostle cannot mention Christ , without an addition of comfort , and the Christian soule loves Christ , it sees such matter of comfort , and such righteousnesse in him , that it cannot thinke of Christ , without a comfortable addition of Lord , Saviour , Life , Hope , Glory , &c. Christ carryes with him all comforts , hee is food , the bread of life , the water of life , all that is good to the soule , therefore the Apostle gives this sweet addition , Christ out life . How is Christ our life . He is every way the cause of the Life of Grace and of Glory . And not only so , the cause , but the roote , and spring in whom it is : wee have it from Christ , and in Christ : wee have it in Christ , as a root , and from Christ as a working cause , and by Christ as a Mediator : For Christ procured Life at Gods hands , by his Sactifice , and Death . Wee have it in Christ as a head , from him as a cause ( together with both the other persons ) and through him as Mediator , who by his death made way to life ; appeasing the wrath of God : so we are reconciled and pardoned by the death of Christ. Christ is not only our Life so , but as the matter of our life that wee seed on ; when hee hath wrought spirituall life in us , then the Soule lives by Faith in Christ still , and seedes upon him , hee is our life because wee feed on him : for as food nourisheth the body , so the Soule , being every day set on by fresh temptations , and afflictions , and troubles , and fresh discomforts , the Soule of necessity is forced to looke to Christ , every day , and to feed upon Christ , to feed upon his blood af●…esh , which runnes conti nually : for hee is a Mediator for ever , and he is in Heaven to make good , that hee hath done by his death and wee looke upon him every day , and feed on him , and so hee maintaines the life he hath begun . Christ is our life thus : More particularly ( for memorie sake ) Christ when by faith wee have union with him once , ( as we can have no communion without union with him ) when wee are one with him once by faith ; wee have life from Christ ; the life of reconciliation in law , opposite to our death in law , and in sentence ; for by nature we are all dead , and damned as soone as we are borne for our owne sins , and the sins of our first parents ; wee are dead in sentence : Now by Christ there is a reversion of this sentence . Christ by his obedience , and suffering hath satisfied his father : so by our union with Christ wee are alive in sentence , we are absolved in GODS court of justice , for hee will not punish sin twice . And then after the life of justification being justified by faith , we have the life of sanctification , and holinesse : for GOD out of his love , when he hath pardoned our sin , he gives his spirit as the best fruit of his love : and we having our consciences absolved , and acquitted by the spirit of GOD through the obedience of Christ , wee love GOD. GOD so loveth us when he is appeased by Christ , that the barre being taken away , our sinnes being pardoned , and the sluce of mercy open , there is way made for another life , the life of sanctification by the spirit : upon pardon of our sinnes he gives the spirit , and we feeling that love , have love wrought in us to him againe , and that love stirs up every Christian to obedience . In the next place , after he hath acquitted us by his Alsufficient satisfaction , being God and Man , and hath given us his spirit : there is another life , the life of comfort , which is the life of our life , in peace of conscience , and joy unspeakable , and glorious , this life issues from the former : for when we find our conscience appeased , that God saith to our soules , hee is their salvation , and find a newnesse wrought in our nature by the spirit of God , and some strength to obey him , then we begin to have a sweet peace , ( as the Children of God find in themselves ) and joy unspeakable , and glorious . This is the life of this life , having union with Christ , and his Righteousnesse , and spirit , wee have this peace , which is the way to Glory , and the beginning of it . For besides that , Christ is our life in Glory afterwards , in this life he is our life . Answerable to our servile feare , as wee are dead in law , we have a life in justification . As wee are dead in nature , so we have a life in sanctification , wee are dead in despaire and runne into terrours of Conscience , so wee have a life in joy , and peace . But all those in this life are imperfect , because there is only an union of Grace here till wee come to the union of Glory in Heaven , and then at the day of judgement there will bee a perfect justifying of us , wee shall not only be acquitted in our conscience , as we are now , but wee shall bee acquitted before Angels and Divels and Men , and Christ will acknowledge us : these are they for whom I dyed , these are they for whom I made intercession in Heaven , we shall be acquitted there , and there wee shall be acknowledged : And then the life of sanctification , that is now in part , shall then be perfect , and likewise the peace that now passeth understanding , shall then bee full , and our joy shall bee full by Christ who is our life : So then we see we have in Christ the second Adam , whatsover wee lost in the first roote . Whence did we draw sinne , and misery ? by union with the first Adam , we have damnation , we have the wrath of God , we have corruption opposite to sanctification , we have terrours , and horrour of conscience . By the second Adam and union with him we have a spring of life , and peace , and all that we lost in Adam , and more then all we lost , he being God-man . The sinne of the first Adam was the sinne of a man : the obedience of the second Adam , was the obedience of God-man , which raiseth us to life everlasting . Rom. 5. So that there is more comfort in the life we have by Christ , then there is discomfort in our death by Adam . We see then hence that in all our deadnesse and dulnesse , and want of grace , there is a spring in our nature . God hath given Christ , God-man , that there should be a treasure in him for all the Church , that we may fetch supply out of our nature . He is fit to be our life : for our nature in him is united to the Godhead , therefore Christ is a fit fountaine to derive grace to beleevers ; because mans nature in him is advanced , by being united to the second person , he is God-man , able to derive all grace , and comfort , and righteousnes whatsoever . Shall the first Adam derive unrighteousnesse , discomfort and misery that was a man ? & shall not Christ God-man , derive righteousnesse , and comfort , and joy , and peace , and whatsoever is good ? undoubtedly he shall . Therefore in all want of grace , in all temptations and assaults , let us goe to the fountain , to the fulnesse of grace , to the fulnesse of Gods love in Christ , Christ , God-man is our life . As when we are cold , we come to the fire : so when we are dull-hearted , let us come to this quickening spirit . And to this end , let us be stirred up to use those meanes wherein Christ will be effectuall , ( whereby as by veines , the blood of this spirituall life is conveyed ; ) as the Word , and Sacraments , the Communion of Saints , and all sanctified meanes , whereby the life of grace , and comfort may be conveyed to us : let us never be out of such wayes , and courses , as where by Christ derives this life of grace , and let us take heed of those that are contrary . But , how shall I know , saith a weake soule , ( that finds little comfort , and peace , and little sanctification , and is besieged with troubles , and is doubtfull , and knowes not whether his sinnes be forgiven or no , how shall I know ) whether Christ be my life or no ? I answer that the life of Christ is but now begun in us , and it is very little at the first . There is nothing lesse then grace at the beginning . The life of Christ is conveyed to us from Christ voluntarily not by necessity . Hee gives the will and the deed according to 〈◊〉 ; therefore we must know that we have more or lesse comfort , and more or lesse grace as he pleaseth . He brings all to heaven in all ages that have the true life of grace , though he make a difference , and give to some more , and to some lesse , because he is a head that flowes into his members , not out of nature , but of his owne pleasure . And a Christian soule that hath union with Christ , that hath a being , and station in him may know it ; there are alway some pulses from this heart : as we know there is some life by the beating of the pulses : so Christs dwelling in the heart , is knowne by these pulses , there will be striving against corruption , and complayning of it . ( Nature , and corruption will not complaine against corruption : co●…ption will not strive against corruption , ) there will be sighing , and groaning , which is seconded with a constant indeavour to grow better , it is not a flash : these pulses beating in the soule of a true Christian , shew that there is the life of grace in him , that Christs dwells in his heart . And this oft times doth more appeare in the greatest temptations : Take a Christian at the worst , his heart sighs to God , to recover him , he is sick , and yet he hopes in Christ , Christ in the greatest desertion is his life , who was also our paterne , when he was at the lowest , My God , my God. So a Christian at the lowest , he hath a spirit of prayer , ( though it may be ) he cannot pray distinctly , yet he can sigh , and groane , and God heares the sighs of his owne Spirit alwayes : Therefore when these pulses beate in him , in the greatest temptations hee may know that Christ lives in him . Sometimes Christ in respect of this life , in this world reserves himselfe to the chiefe occasion ; as some great affliction of the outward man. In 2 Cor. 4. We see there , when the body of Saint Paul was afflicted , when it was abased by many afflictions , The life of Christ was most manifested in him . God reserves to poore Christians ( that now live in peace and quiet ) the greatest feelings and manifestations of Christs living in them , till some great crosse , till the houre of death , till a time of need . The life of Christ is most manifest in the time of abasement . By the way therefore , let us not avoid crosses for Christs sake : avoid not any abasement , though it be imprisonment , or death ; the more our outward man is abased , if it be for Christs sake , the more this life of Christ , this blessed life , this peace that passeth understanding , and this joy in the Holy-ghost is increased ; we shall feele our absolution , and justification the more . This life of Christ is most manifested when wee honour him most by suffering for him . Therfore let us avoid no crosse for him . Christ who is our life , Shall appeare : There are two appearings ( wee know ) of Christ ; his first appearing , and his second appearing . His first appearing was to worke our salvation ; his second shall be to accomplish , and finish what he hath begun to worke . His first appearing , was to redeeme our soules from death , & his second shall redeeme our bodies from the corruption of the 〈◊〉 so his second appearing shall be to accomplish all the good that he came to doe and to worke by his first . As verily therefore as Christ is come in his first appearing ; so verily and certainly he shall appeare the second time . And as it was the description of holy men before his first comming , to wayte for him , To wayte for the consolation of Is●…ael : so Christians now ; those blessed soules that have the report of this they waite for the comming of Christ. There were all kind of witnesses then of his first comming , Angels , men , women , shepheards , the Devils themselves , The Trinitie from heaven witnessed of him : so for his second comming there are witnesses . Christ himselfe saith hee will come . The Angels say , This Iesus that ye see goe up shall come againe . It is an Article of our faith , that he shall come . The Spirit of God in every Christian saith come , and that is not in vaine , the desires of the Spirit of God must be fulfilled , therefore he shall come ; and the Spirit of God stirres up our spirits to say come . There are all kind of proofes , & arguments for it . It is an Article of our faith : it is laid here for a ground , and therefore I will not inlarge my selfe in it : but come to the next point . Christ will appeare , and We shall also appeare with him in glory . We shall appeare , and appeare with him and appeare in glory with him . Christ himselfe his glory is in some sort hid now : for though he be King of the Church , yet wee see what enemies are in the Church ; and Satan ruffles in the Church a great while , and the nearer he is to his end , the more he rageth ; so that Christs glory seemes to be hid ; but Christ then shall appeare , and his Church shall appeare with him in glory . Why shall wee appeare with Christ , and be glorious with him ? I answere , this is cleare : partly because it is Christs will , in Iohn 17. Father I will that where I am they may be also . It is Christs last Testament that we should be where he is , and be glorious with him , and Christs will must be fulfilled . Againe , consider what we are to Christ , how neare wee are brought to him , and then this will be cleare , that when Christ shall appeare in glory , we must appeare with him : for Christ is our Husband , and we are his Spouse , when Christ comes to be glorious , therefore his Spouse must be glorious ; now is but the time of contract , the time of the marriage , solemnity shall be at the appearing of Christ : therefore when he shall appeare , we shall appeare with him in glory . Christ in his owne person , distinct from his Church , is now glorious as a head , but Christ mysticall is not glorious , Christ mysticall suffers : there are many members that are not yet called . Some are abased , & some are not brought to the fold : And Christ hath a care of his mysticall body , as of his naturall body ; and as that is glorious in heaven , so hee will bring all his members to be one glorious body . He gave his naturall body to redeeme his mysticall body , therefore as he is glorious in that in heaven , so hee will be glorious in his mysticall body , in every beleeving soule at the last , when hee shall come to be glorified in his Saints , as the Apostle saith , 2 Thess. 1. Hee is glorious in himselfe now : then he will be glorious in his Spouse . And then from the ground of predestination , Rom. 8. We are predestinate to be conformed to Christ , that he might be the first borne among many brethren . Now Christ being glorious , and we being predestinate before the world was to be like unto Christ ; first in abasement , to be abased for him that was abased for us , to suffer for him that suffered for us , and to be conformed to him in grace ; there must be a time to be conformed to him in glory ? From the ground of Election , there must be a state of glory , our glory must be revealed when Christ shall come and appeare . I will presse no more reasons that we must be glorious at the second comming of Christ as well as himselfe . Wherein stands this glory ? To cleare this point a little , I will not be long in it ; because indeed this glory is such , as eye hath not seene , nor eare heard , nor hath entred into the heart of man. The Apostles speake not much of it , they speak of it in negative tearms , by denying imperfections : It is an inheritance incorruptible , immortall , &c. And when it is resembled to earthly things , it is compared to a banket , to a marriage , &c. But this glory , it shall be in body , in soule in the whole man. In soule , there shall be the knowledge of those mysteries of salvation , that now wee are ignorant of . Now wee are in the Grammar schoole , but that shall be as the University . Then we shall know things more clearely , we shall see God face to face ; and then our soules shall be raised to be capable of more knowledge and grace . Now the vessell of our soule is not capable to know that that we shall then , they are not capable as they shall be in heaven . Saint Paul himselfe was not capable , therefore when he was taken up into the third heavens , least he should be proud of his revelations , he was faine to be abased . Wee are not capable , we cannot know the glory of heaven in a full measure now : but then , God shall inlarge the heart , and sanctifie it , that we shall have strong spirits , and holy understandings , and affections to understand holy things , we shall know God face to face . There shall be a proportion betweene the glorious things in heaven , and our soule there shall be a heavenly soule for a heavenly place , where as yet it is not so . I forbeare to shew the particulars of the glory of the body : the Apostle Paul sets it downe , 1 Cor. 15. It shall be a spirituall body : it shall be guided by the Spirit , and the body , it shall not then need meats and drinks , but God shall be all in all . Now , our life at the best is fed and cloathed by the creatures , then , all shall be taken out of God himselfe , God himselfe shall be All in all . The presence of God , and of Christ our Saviour shall supply all that we have now other wayes . Now , comfort is conveyed from this creature , and from that ; but whatsoever comfort we have now dropped by the creatures , we shall then have all in him , and in fulnesse , and for evermore . So we shall be glorious in soule and body . And in our whole man , the Image of God and Christ shall be perfectly restored , we shall be like Christ , reserving the difference between the head , and the members , reserving the difference of a naturall Sonne , and of sonnes adopted ; he shall be more glorious then we ; we shall be glorious as much as we are capable off , in all fulnesse of joy , and grace , and dominion over the creature , in freedome from ill , and readinesse to good , we shall be glorious sons of God. I need not to be long in unfolding these things . When shall this be ? When he shall appeare , saith the Apostle , we shall also appeare with him in glory . It is carryed indefinitely to stoppe curiosity , there is no time set downe : but when hee shall appeare , &c. In a word , when all the Elect shall be gathered together . It is not meet that our bodies and soules should be glorified , till all Gods people be gathered together . As in a family they doe not sit downe till all the servants be come in , and then they sit downe together : so in this great family of God ; the Saints in heaven and earth , there shall not be perfect glory , till all be gathered , and saved . And then what a blessed time will that be , when every one shall be glorious himselfe , and shall put downe the Sunne in glory in his body , and soule ? and when there shall be such a world of them so glorious . If every Starre be beautifull , how beautifull are all in their lustre ? when so many Saints shall be gathered together they shall be farre more glorious then the Sunne in his Majestie ; and this glory is reserved till all be gathered together . God said of the creatures severally they were good , but when hee looked on them together , they were exceeding good : so the severall soules of Christians are glorious : but at the day of Judgement when all shall be gathered together , there shall be an exceeding glory . It is reserved I say for the gathering together of the Saints : when Christ , who is the head shall have gathered all by his word , and ministery out of this sinfull world ( which are scattered here and there ) then they shall come to perfect glory . Then there shall be perfect union betweene the body and soule ; then there shall be a perfect union betweene us , and all that are dead together ; then there shall be a perfect union betweene us , and Christ , then we shall have the perfect fruition of God , of Angels , of all the blessed company in heaven . Oh! what a blessed time will this be ? and this shall be at the glorious appearing of Christ. Christ shall appeare in glory himselfe , as verily as he appeared in his first comming , and wee shall appeare with him in glory . Why should wee doubt of it ? is not that which is greater done already ? hath not God himselfe become man ? hath not God dyed ? and God beene abased in his first comming ? Is not that more wonder , then that man should become like God in his second comming ? whether is greater for God to become man , or for men to be raised out of their graves , and become glorious ? certainely this is the lesser , why should we doubt of it ? Let us rayse our hearts with this , that as verily as he came in abasement to worke our salvation , so verily hee shall come , and rayse us to glory , and this is a lesser worke then the former . But to come nearer , to make some further use of this , surely these are maine points , and should bee oft thought on . O! that the hearts of Christians were exercised with them . Could wee be dead either for grace or comfort , if wee did oft thinke of this with application ? Let us oft warme our selves with these things : let us bring our selves to the light , let us thinke of the blessed times to come : could we be unfruitfull ? This made Saint Paul adjure Timothy , and the Thessalonians , I beseech you by the comming of our Lord Iesus Christ , &c. I shall need no greater argument to presse you , then as verily as Christ shall come in glory , and as you shall be gathered to him : so heare what I say . So Saint Paul chargeth Timothy , 1 Tim. 6. 13. I charge thee before Christ , who at his comming , &c. Keepe this Commandement . This will moove a mans conscience , and carry him to duty , if nothing else will. Let us thinke seriously Christ will come with thousands of his Angels in glory and majestie , and all shall be glory then , there shall be nothing but glory ; glorious in his company , glorious in himselfe , glorious in his enemies , he shall trample them under his feet , by a glorious confusion , there shall be nothing but glory in heaven and earth then . And wee shall come to the same glory ; the Spouse shall partake of the glory of her husband . Let us thinke of this , it will quicken , and inspire all our courses with a spirituall kind of light to all actions , it will enliven , and quicken them . And it will put a kind of manner upon all our actions , that they shall be acceptable to God. For how should wee performe all that comes from us ? All should be done in sincerity , and constantly , and abundantly , & chearefully , readily , and willingly , for God requires these qualifications in what wee doe ; now what stirres us up to do all in this manner , acceptably to God , but this consideration ? What stirres us up to doe things sincerely to Christ ? He will appeare in glory , therefore let us doe things that may stand with his judgment . It is no matter what the reprobates of the world judge , let us doe things so as wee may stand before Christ at that day . A Christian studies to arraigne himselfe before Christ , that he may doe that that may approve him to him that shall be his judge ere long . And so let us hold out , we shall receive a reward , what will make us constant but this ? what makes a man sowe his seed , that he scarcely can spare , but the hope of a harvest ? what makes a man runne , but the victory , and the Crowne ? so what makes a man worke , but the hope of reward ? be constant , for in him yee shall receive the reward if yee faint not . And so for abounding in good workes , your labour is not in vaine in the Lord : what made Saint Paul presse the abounding in good workes ? Finally my brethren , be stedfast and unmooveable , al●…y abounding in the work of the Lord , why ? for your labour is not in vayne in the Lord : your bodies shall rise againe ere long in glory , when Christ shall appeare you shall appeare , and be glorious with him . Therefore abound in the worke of the Lord ; sow to the Spirit , and you shall reape glory ; they that sow sparingly shall reape sparingly . What mkes men abound in workes of mercy and love , but this appearing of Christ ? If their love be perfect , they have comfort in this appearing , and if they abound in mercy , Christ will appeare in mercy to them . And so for chearefulnesse : that God also requires in every action , what inlargeth the heart of a man in Gods worke ? what puts fire into his affections but this , that Christ will come and appeare in glory ere long ? that he will come , and crowne every good worke , that we shall not loose a good word that hath beene spoken in a good cause , not the least good action , not a cup of cold water , but all shall stand on our reckoning at that day when Christ shall come to be 〈◊〉 in his Saints . This makes us doe things sincerely , constantly , abundantly , and chearefully . I beseech you consider from what ground these things come : for these are principles that should be grounds of faith : they are pregnant , and spred themselves through the whole course of a Christians life , and therefore are worthy to be thought often on . Againe , why doth God reveale these things before hands , that wee shall appeare in glory in our body and soule , in our whole man ? As it shewes us our duty , and the manner ofit , so it is a ground of comfort in all estates ; A Christian may thinke : Now my life is a hidden , secret life . I passe under censures , it is thus in the world , and thus with me ; well there will a time come , the time of Resurrection that will make amends for all ; for this sickenesse of body , and disquiet of mind , and all annoyance , and adversity ; and it is revealed before hand for our comfort that there shall be such a time that wee may make use of it , that we may ground our patience upon it . When Saint Paul exhorts to patience , saith hee , The Lord is at hand , and Saint Iames saith , The Iudge standeth at the doore . Let us be patient in infamies , and sufferings , it will bee otherwise ere long , Christ is at hand . Againe , that wee might continually be breathing out thankefulnesse to God. Our whole life should be spent in thankefulnesse to God. Even as the Angels in heaven that stand in the presence of God , and the blessed spirits in heaven , they spend that vigour that is in them : they spend all that is in them , in praising God , in thanks and laud to God , and sing , Glory , glory : so before-hand knowing that ere long we shall appeare with Christ , and appeare in glory , let us thank him before hand . As Saint Peter saith , Blessed be God that hath begotten us againe to an inheritance , immortall , undefiled , &c. reserved in heaven for us . Let us blesse God before-hand , as if we were in heaven already . Certainely if we hope to be with those that shall sit in heavenly places in heaven to prayse God , we will begin it on earth : for the life of heaven is begun on earth , we are Kings now , we are Priests now , wee are conquerours now , we are new creatures now : we must praise God , and begin the imploiment of heaven now for what they do perfectly , that we begin to do . In heaven we know there is no ill company , we will abstaine from it now ; there is no defilement of sinne , wee will conforme our selves to that estate wee hope for : There is nothing but praising of God ; as much as may be wee will warme our hearts with the moditation of what God hath done , what he doth , and what he hath reserved for the time to come , with that we have in hope . The best things of a Christian especially are in hope : for that which we have by Christ , principally is not in this world : therefore considering that the best things that Christ died for are in hope , let us rejoyce in hope , and in rejoycing have our hearts inlarged with praysing of God , for that we hope for . And be comforted in all the changes of this life , all the changes for the time to come , and in death it selfe , which is the last change : are not all degrees to make way for that glorious appearing with Christ ? for the soule at death goes to heaven , and the body shall come after : why should wee be loath to die , when death is nothing but a change from misery to happinesse ? a change from the danger of sinning , to an impossibility of sinning , from a vale of misery to a place of happinesse , from men to God , from sinfull persons that trouble our peace and quiet , to better company in heaven , from actions that are sinfull , to actions altogether free from sinne . It is a glorious and blessed change every way ; wee shall have better company , better place , better imployment , all glorious then , till the time come that all the Elect be gathered together , and then body and soule shall be for ever with the Lord , 1 Thess. 4. Why then should we feare changes , when all changes shall end in that that is better ? Is a labouring man loath to have his hire , or a weary man loath to have rest ? is a King loath to be crowned ? is a partie contracted loath to have the marriage consummate ? why should wee bee loath to die ? Wee should be ashamed of our selves , that we have bin so long in the Schoole of Christ , and yet have not learned to unloose our affections from earth , to beter things , that wee stand in feare of death , that makes way to the glory of the soule now ; and the eternall glory of body , and soule after . In a word , wee are exhorted in the beginning of the Chapter , to have our minds in heaven , where Christ is , and wee are exhorted after the text to mortifie our earthly members : two necessary duties , to have our conversation in heaven , before we be there , and to mortifie our earthly members , to dye in our affections to earthly things , before wee dye indeed ; would wee have strength put into our soules to performe both these ? Let us oft meditate of the things that are betweene these verses . Let us consider that we are dead , so we should bee more lively to God. Consider that our life is hid with Christ , that Christ shall appear ere long , and wee with him in glory . Wee should raise our thoughts to be with Christ , and draw our souls up to Heavenly things , for the more our affections are upwards , the lesse they will bee below : our affections are finice , the more we spend them on heavenly things , the lesse they will run on earthly . As a man in a trance , his thoughts are taken up with one matter , that he is dead to other things , so the soule which is taken up with the glory to come , and with Christ , it is dead to earthly things , only it takes them for necessary use , as having use of them in our travell , but it useth the world as if it used it not . And this issues from this principle , that wee shall ere long appeare with Christ in Glory . There is no man but will drowne himselfe too much with the things of the world , that hath not this to raise up his soule , I shall appeare ere long with Christ in glory , and then these things will be consumed . The last point is , how these depend one upon another , that because Christ shall appeare in Glory , therefore we . I will touch it a little , because it is a point of faith , that helpes our judgement a little . It is a ground of Divinity , that whatsoever is in us that are members , it is in our head first , for God is first , and then Christ mediator , and then we , whatsoever is good is in us , or shall be to us , it is in Christ first . He is justified from our sinnes , for he was our surety for sinne , hee was abased for them first : therefore hee shall appeare then without sin to Glory . Our sin was but imputed to Christ , he became our surety for sin , and he must be abased , therefore we cannot bee glo rious here , because of our corruptions . Christ was surety for our sinnes in his first comming : now his resurrection shewed , that hee had satisfied for our sinnes ; the second time he shall appear in glory : why are we justified from our sins ? because Christ , our surety , was acquitted . We ascend glorious●… to heaven , where is the ground of it ? he ascended first , and we ascend for him and in him . We sit in heavenly places , why ? because he is in heaven before hand : as the Husband takes up a place for his wife : why doth she goe into the countrey , and take it up after ? because her husband hath gone before and taken it . Our ascension riseth from his , and our sitting at the right hand of God , from his . And so at the day of judgement , our being glorious , it comes from his . He then shall appeare in glory , as the head , and husband of his Church , and shall shine upon all his members . He , as the Sun , shall cast a lustre and beauty , and glory , upon all that are his , and then they shall reflect that glory they have from him , upon him againe , and he upon them againe , so he shall be glorious in them , and they in him , but the ground of all is , he is first in glory , he shall appeare in glory , and then we in him . I speake this the rather , because I would have humble consciences to make use of it in times of desertion , when God seemes to bee a God that hides himselfe , when they find no life nor comfort , yet if they have but grace to believe , they may comfort themselves in this : well , I have it but from Christ , and he is perfect in glory , he is ascended , and I shall ascend , and rise , and be glorious , because hee is so : Put case now I feele no such matter : it is no matter , I live by faith in Christ , that hath all in fulnesse , and what hee hath done for me , hee will doe in me , if I believe in him . Let a troubled soule comfort it selfe with this , it is as impossible that he should be damned , that believes in Christ , as that Christ should be damned , because hee believing in Christ , is one with him , and as verlly as Christ is in heaven , hee shall bee there ; for Christ rose for all his . The little finger lives the same life , as the hand or the foot doth ; so a weake christian that hath little grace , he lives by the same faith in Christ that is in glory , as well as they that are stronger . Let us strive and fight with this encouragement , as S. Paul saith , fight the good fight of Faith. Oh! but shall we be alwayes fighting and striving ? No saith hee , lay hold of eternall Life , and then wee may well fight against doubts and despaire . Let us therefore labour to fight so , that we may lay hold on eternall life , which Christ keepes for us , and keeps us for it , and ere long we shall partake of that wee hope for . FINIS . THE REDEMPTION OF BODYES , In one Funerall Sermon upon PHIL. 3. 2●… . BY The late Learned and Reverend Divine , RICH. SIBBS : Doctor in Divinity , Mr of KATHERINE Hall in Cambridge , and sometimes Preacher to the Honourable Society of GRAYES-INNE . 1 COR. 15 : 44. It is sowne a naturall Body , it is raised a spirituall body . LONDON , Printed by E. Purslow , for N. Bourne , at the Royall Exchange , and R. Harford at the gilt Bible in Queenes head Alley , in Pater-Noster-Row . 1639. THE REDEMPTION OF BODIES . PHIL. 3. 21. Who shall change our vile Body , that it may bee fashioned like unto his glorious Body , according to the working whereby he is able to subdue all things to himselfe . THE Apostle was now in prison , yet hee had a spirit of glory , resting upon him : for he speakes as if he were entred into Heaven , as if he were there before his time ; and therefore in Chap. 1. saith he , I desire to bee dissolved , and to be with Christ , which is best of all . And I account all dung in comparison of Christ , as he saith in this Chap. and here in the former verse , Our conversation is in Heaven , from whence we looke for the Saviour , Iesus Christ , who shall change our vile bodyes , &c. God reserves abundance of comforts to the fittest times , as we see here in Saint Paul in this place . Now he brings in his owne example to good purpose , as opposite to false Christians , and false ●…eachers , that he had mentioned before . There are many walke , of whom I have told you oft , &c. they are enemies to the crosse of Christ , that mind earthly things , &c. verse 18. But saith hee , our conversation is in heaven , he regards not which way they went , hee tooke an opposite course to the world , and swims against the stream : As we see the stars , they have a motion of their own , opposite to the motion that they are carried with . So S. Paul had a motion of his owne , opposite to the course of the world , their end is damnation , but our conversation is in Heaven . A christian hath his conversation in Heaven , while hee is on earth , hee rules his life by the lawes of heaven . There are alway in the visible Church , some that walke contrary wayes , who make their Belly their God , whose end is 〈◊〉 . There were some that were christians , 〈◊〉 〈◊〉 ●…achers of Christians many of them , yet he saith , their end is damnation , their God is their belly : carnall Christians say , wee have all 〈◊〉 the sacrament , &c. Alas we may all partake of this common privilege , and yet our end may be damnation . St. Paul looked on them with a a spirit of compassion , I tell you weeping . So it may be with us , in our Goshe●… here , there may be a spirit of cast-awayes in many , and in the abundance of meanes there may bee many dead souls . But S. Paul regards not what their course was , for saith he , our conversation is in Heaven . From whence we looke for the Saviour , &c. That shewes why his conversation was in heaven , because his Saviour was in heaven , and therefore his hope was in heaven , Where the treasure is , the heart will be . Having entred into this blessed discourse , he goes on still , who shall change our vile bodies , and fashion them like his glorious body . He brings it in by way of answering an objection . If our conversation be in heaven , why are our bodies yet subject to such afflictions and basenesse in this world ? It is true they are ; but the time shall come that Christ shall change these vile bodies of ours , and fashion them like to his glorious body . I , but this requires a great deale of power and strength , and we see not how it may be . Therefore saith he , he shall doe it by that almighty power , whereby he is able to subdue all things to himselfe , therefore he shall subdue death , the last enemy ; he will not doe it perhaps according to thy fancy and conceit , but according to the working whereby hee is able to subdue all things to himselfe : we must not regard our weake conceits in great matters , but Gods power ; yee erre ( saith Christ to the Pharisees ) not knowing the Scriptures , nor the power of God. Saint Paul then in these words , and in the verse before , sets downe three reasons why his course is opposite to the course of wicked men in his time . First , my City is in heaven , and my conversation is answerable , I take a contrary course , for I am a citizen of another City . And then another reason is , his hope and expectation of a Saviour from heaven , the Lord Iesus . Hope & faith , which is the ground of hope , carry up the soule where the thing hoped for is , Our conversation is in heaven , wee hope for a Saviour from thence . The third reason is , from the condition of the body , how ever it was now for the present , He shall change our vile body , that it may be like his glorious body . Who shall change our vile body . You see here the Apostle having set himselfe upon a holy and heavenly meditation , he could not satisfie himselfe , but goes from point to point , setting downe his present holy conversation , grounded upon his future hope of a blessed state to come . Christ shall change our vile body . Our bodies are vile , and our bodies , here is the point then that , The best mens bodies in this world are vile . Vile in regard of the matter whence they are taken , the earth , from the dust ; the fairest body is but well coloured dust ; base and vile from the beginning , from the wombe , base in the whole life , base in death ; most base after death . They are base I say in the beginning . But especially , base in our life ; our bodies are base in regard of labour ; Man is borne to labour ( in this world ) as the sparkes flie upward . God would humble the body of every man with labour , or else those that have not the labour of men here , shall have the labour of devils hereafter . The best body of the best Saints , are condemned to labour . Vile , likewise in regard of sicknesse , and diseases , which grow out of the body , so that be it kept never so warme and tenderly , yet as the wormes grow out of the very wood , and consumes the wood that breeds it : so diseases grow out of , and come from the body . There is a fight , and conflict betweene moysture and heate , till the one prey upon the other , and consume it . In regard of sickenesse therefore they are vile bodies . In regard likewise of disposing the soule the worst way : for take all tempers of the body , they incline the soule to some sinne or other , to some ill disposition or other . Choller , inclines it to intemperate anger . Melancholy , to distrust , and darkenesse of spirit . The Sanguine , inclines it to liberty and loosenesse , &c. Phlegme , to deadnesse , and dulnesse of spirit . So our base bodies make the soule dull , it becomes an unfit instrument , whereby the soule cannot worke as it would ; an unfit house ; the body is oft times a darke house : sometimes a house that drops in with moist diseases , a house that lets in water , and so consumes it to rottennesse ; sometimes , it is a house fired by hote diseases , it is thus indisposed , and therefore a vile body . A vile body likewise , that when it is thus indisposed , there is no comfort in the earth that can comfort it : for all the foundation of comfort in this world , is the health of this poore body . A Kingdome , nay all the Kingdomes in the world will not comfort a man , if his body be not in tune , and alas , how soone is this body out of tune ? An instrument that hath many strings , is soone subject to be out of tune , and there are many strings in the body : how many turnings ? how many instruments doth the soule use ? if any be out of tune , the musicke is hindred , it becomes an unfit instrument , in this regard it is a vile body . In regard likewise of the necessities of nature this body is vile in this world . I speake not of what comes from the body , in which respect it is base and vile : but how many things doth this vile body stand in need of ? man in that respect , is the basest creature in the world ; he is b-holding to the wormes , he is beholding to nature to feed him in health , & in sickenes the body needs patching up , and piecing by this creature , and by that ; so it is a vile body , in regard of the necessities of it , in health , in sickenesse , in youth , in age . It is vile in life . I need not stand on this . It is more vile in death , in the houre of death , then it is base and vile indeed ; can wee indure the sight of our dearest friends ? how noysome is their presence after death ? and the most exquisite temper , is the most vile , and noysome of all ; those that are most delicately fed , and most beautifully faced , are most offensive , and this is the condition of all . That head that wore a Crowne , those hands that swayed a Scepter ; those braines , and that understanding that ruled many Kingdomes , all are subject to death , yea , and to basenesse after death , as well as those that are poorer . And then they are vile bodies , because they are subject to all manner of deaths : the bodies of Gods Saints have beene cast out to the fowles of the Ayre ; the poore Martyrs , how many wayes have they tasted of death ? These bodyes are subject to all manner of deaths , to variety of deaths , therefore they are vile bodies . And then they are vile after death ; as wee were taken out of dust at the first , so we returne to dust againe ; and if these bodies be not transformed to be like the glorious body of Christ , they are most vile of all . The spirit of despayre , the spirit of anger that , is in reprobate persons , how doth it disfigure their faces ? one may see their shame , their griefe , their despayre in their very lookes ; so their bodies are most vile , and dishonourable : but I speake of Gods Children . I say here in this world , in regard that they come of parents that are miserable and sinfull , Man that is borne of a woman , hath but a short time to live , and is full of misery , Iob 14. 1. Man that is borne of a woman , of a weake , miserable , sinfull woman , in this respect it is a vile body . And in all the passages of our life , in respect of labour and paine , and sickenesses , and diseases ; and likewise for indisposing the soule , that it is an instrument to ill : and in death it selfe , more vile then in life , and after death most of all vile . So you see they are vile bodies every way . To make some use of this . If this be so , considering what the condition of our body is here ; let this abate the pride of the greatest : let them consider , when they looke upon their gay apparell , what doth these garments hide ? when great Magistrates , and others have their purple on , let them consider , what doth this glorious garment cover ? nothing but dust , a vile body , why should wee be proud then of our bodies , or of any ornament of our body , seeing it is a vile body ? Againe , if our bodies be vile and base , why should wee spend the strength of our soules in searching to satisfie the lusts of so vile a body ? and so make our soules nothing else almost , but stewards to proule how to content , how to cloath and how to feed this body ? as it is the study of many idle , vaine persons , almost all the day long , to give contentment to the craving lusts of this vile body , they make even an idoll of this poore , base piece of flesh , and sacrifice the best of their thoughts , and the best of their studies , and indeavours , and labours to the contentment of it : certainly this is forgotten , which the Apostle saith here , It is a vile and base body . Againe , is our body a vile body , a base body , as wee have it here ? then let us not make it more vile by intemperate courses , as wicked persons doe , they dishonour their bodies . They are vile indeed , make the best of them we can , and they will end in dust ; but we ought not sinfully to make them more vile and base , as many wretched persons doe by their loose and licencious courses of life . Againe , if our bodies be vile base bodies , while we live here , let us not offend God for any thing to gratifie our vile bodies , let us doe as Ioseph did , when his mistris tempted him , he left his garment behind him rather : so when we are tempted to any sinne , let us rather leave our garments behind us , let us leave our bodies , they are but vile bodies , let us be stripped of them , rather then offend God. It is pittifull to consider how this vile body , as vile as it is , and shall be in death , how it tyrannizeth over the poore soule , and how men wound their soules for their bodies . How many are there that justifie errours that they condemne in their hearts , to live a lazy , idle , a full , a plentifull life ? and how many doe condemne those things , those courses , and those truths , ( to please others , and to live a large , and idle life ) which they justifie in their very soules ? and all to please the flesh . It is but a bad counsellor , a bad solicitor , I say it tyrannizeth over the poore soule . Let us not offend God or conscience , to breake the peace of it for any thing , to gratifie this vile flesh . This I thought good to touch concerning that . Who shall change our vile bodies . Change. The action that Christ shall exercise about them is Change. Christ will Change our vile bodies . They are vile now , they shall not be alwayes so , but Christ will Change our vile bodies . He will not give us other bodies for them : but hee will change them in regard of quality . For even as the great world was the same after the flood , as it was before the flood , and shall be when it is consumed by fire , it shall be a new world for quality , but the same for substance : so this body of ours , it shall be the same after the resurrection for substance , that it is now : it shall be altered for quality , it shall not be changed for substance . Therefore he shall change , he shall not abolish our vile bodies . This is the action that our blessed Saviour will exercise upon these vile bodies , they shall be changed . Man is the most changable creature in the world , for soule and for body too . Take him in his soule , how many states is he in ? There is first the state of nature in perfection ; and then the state of corruption in originall sinne ; and then the state of grace in the new creature , and then the state of glory . So likewise he is changeable in his body , hee was first taken out of the dust , out of the dust God made this glorious creature of mans body ; he is a painefull creature , in labour , in sicknes , and then from strength he is changed to old age , and from thence to death , and dust , and from dust then he is changed againe to a more glorious estate then ever he was in : the body is made like the glorious body of Christ , hee is changeable in soule and in body . But this is our comfort , we shall change for the best , all the changes of our bodyes serve for the last change , after which , there shall never bee any more change , when they are changed once to be glorious , they shall be for ever glorious : a blessed change , a blessed estate of a christian , all his changes tend to a state that shall never change : for after these bodies are once changed from base , to bee glorious , they shall be for ever glorious , Who The person that shall change them is Christ , ●…ho , who shall change our vile bodyes . In the person , wee may consider the object and the action : Christ shall change our vile bodyes , hee that made us will make us againe , hee that is the Image of God will refine us , he will renew us in body and soule to be like God , to be like himselfe , and he that changeth our soules in this world , will change our bodyes in the world to come . His first comming was to change our soules , to deliver them from the bondage of Satan ; his second comming shall be to deliver our bodies from the bondage of Corruption , that is , the day of the Redemption of our bodies , as the Apostle cals it , Rom. 8. So it is hee that shall change , but of this I shall speake more afterward . What is the patterne , according to which this body shall be changed , by this author of it , Christ Jesus ? His own body ; he shall change our vile bodies . That it may be made like , or fashioned 〈◊〉 his glorious body . He is both the c●…se and the pa●…e the efficient , and the exemp●… cause . He is the patterne , our bodyes shall be like his glorious body , even as our ●…oules are like Christs 〈◊〉 for this is certaine , wee are renewed in grace , not to the Image of the first Adam , but to the Image of the second Adam , we are conformed in soule to the Image of Christ in ●…nesse , and righteousnesse : so likewise in the body , we shall be conformable to the body of Christ , the second Adam : As we bare the Image of the first Adam in our first creation ; so wee must beare the Image of the second in our 〈◊〉 tion , at the day of the resurrection . The glorious body of Christ is the patterne of this transmutation and change . But we most understand this , as I said , 〈◊〉 regard of quality , and not in regard of equality : our body shall be like his glorious body , not equall to his glorious body . There must bee a reservation therefore of difference in heaven , betweene the head and the members , the husband and the spouse , our bodyes shall bee like his glorious body , not equall to it . To our capacity wee shall have full satisfaction , and contentment for body and soule too , and they shall have security to be in that estate for ever , therefore , though there be a difference of glory , yet that difference is no prejudice to the glory wee shall have , we shall have that that is fit for us , Our body shall bee made like unto his glorious body . Christ is our patterne . Whence we see this point of Divinity cleare to us , that Whatsoever is in us , both for soule and body , ( but here wee speake of the body ) whatsoever excellency is in us , it is at the second hand . It is first in our head , first in Christ , and then in us , He is first the Sonne of God by nature , wee are the Sonnes of God by Adoption : hee is the predestinated Sonne of God to save us , to be our head , we are predestinate to be his members ; he is the sonne of Gods love , wee are beloved in him , hee is full of grace , of his fulnesse we recieve grace for grace ; hee rose , and we shall rise , because hee rose first : Hee ascended into Heaven , by vertue of his ascention , wee shall ascend into heaven too . Hee sits at the right hand of God inglory , and by vertue of his sitting , we sit there together with him in heavenly places . Whatsoever is graciously , or glo riously good that is in us , it is first in our blessed and glorious Saviour . Therefore let us looke to him , and be thankfull to God for him : when we thanke God for our selves , let us thanke God first for giving Christ who is the patterne to whom wee are conformed . Let us give thanks for him , as S. Peter doth , Blessed be God , the Father of our Lord Iesus Christ : if he had not bin his Father , hee had not bin ours . Wee cannot stand before God of our selves , but in one that is perfect in himselfe , God-Man . Therefore when we blesse God for grace , and glory that belongs to us , let us blesse him for giving Christ , that in him we are happy , he conformes us in grace here , and in glory hereafter , in body and soule to our glorious Saviour . And as it is a ground of thankfulnesse to God for Christ , so it yeelds us a rule for meditation : when we would thinke of any thing in our selves , let us goe to our head , to Christ , in whom we have all we have , and that wee hope to have : of his fulnes we receive , not only grace for grace , but glory for glory : of all the glory he hath , we have answerable to him ; and surely it is a transforming meditation , to think of Christs glory , and to see our selves in him , to thinke of grace in Christ , and of our interest in grace in him , we must not thinke of him as an abstracted head , severed from us , but thinke of his glory , and our glory in him and by him , he is glorious , and we shall be glorious likewise . Againe you see here , that how soever our bodyes are vile for the present , yet they shall not be so for ever , they shall be glorious bodyes , like to CHRISTS Body ; the point then is that , As Christ is the patterne of the glory of our body , so our body undoubtedly shall bee glorious as his body is . This vile body shall bee glorious , even like Christs glorious Body . I need not stand to proveit , I proved it before . What should this affoord us ? Then ●…let us use them to a glorious end , let us not use these base bodyes to base purposes . Let every member of this vile body , while we live here , bee a weapon of a sanctified soule , a weapon of righteousnesse , ready to doe good . Let us put honour upon these bodyes , that shall be thus honoured , let us use them for honourable purposes . Let us lift up our eyes to Heaven , let us reach forth our hands to good workes : let our feet that have carried us to ill heretofore , carry us to the service of God ; for these very vile Bodyes , shall bee glorious bodyes . The very same eyes that have bin lift up to God in prayer , those very hands that now are instruments of good workes , those very knees that are humbled to God in prayer , and those feet that have carried us to holy exercises , and those spirits that are wasted and spent in holy meditation , even these , this vile body , that is thus holily used , shall be a glorious body , therfore let us use it answerably . And labour to lay it downe with honour in the dust , to leave it with a good report to the world , considering it shall be so glorious afterward . Doe those thinke of this , that use their bodyes for base purposes ? whose eyes are full of Adultery , whose hands are full of rapine , whose feet carry them to base places , where they defile themselves , whose bodyes , every member is a weapon and instrument of sinning against God ? How can these dare to thinke of that glorious day , wherein our vile bodyes shal be made like the glorious body of Christ , can they hope that those hands , and those feet of that body , shall be made glorious , that have bin defiled ? that have bin instruments to make others likewise sinne ? can such a body looke for glory ? let us not deceive our selves ; this vile body indeed shall be a glorious body . I but it must bee used accordingly , unlesse wee have a presumptuous hope . This body shall bee glorious , this very vile body , this corruptible shall put on incorruption , the same body , as the Apostle saith , 1 Cor. 15. I believe the resurrection of this body , as we say in the Creed . S. Paul pointed to his own body , this body , this mortall shall put on immortality . If this body shall be glorious , how base soever it be in this world , then againe let us honour poore Christians , though we see them vile and base ; and honour aged Christians , and deformed : alas , looke not on them as they are , but as they shall be , as they are in the decree of Christ , and as they shall bee ere long by the power of Christ , hee will make them like his glorious body . Let us not despise weake , or old , or deformed persons , these vile bodies shall be glorious : those that died in martyrdome , whose bodies were cast into the fire , and cast to wild beasts , &c. they shall be glorious bodyes . The Emperour Constantine wold kisse the very holes of the eyes of those that had their eyes pulled out , that had bin martyrd : So even our vile bodyes , when they are used in the service of God , in suffering , they shall bee glorious bodyes , let us honour our bodyes , or theirs that suffer for Christ. S. Paul made it his plea , and a ground of his confidence , because his body was vile for Christ. I Paul a prisoner of Iesus Christ , and I carry in my body the marks of the Lord Iesus . The dying of Christ , that the life of Christ might bee manifest . He carried Christs marks in his body : making this an argument of respect , that he was a prisoner : so when any are abased for Christs sake , let us think these are such as shall have glorious bodies , how ere they are esteemed of the world . But to enlarge the point a little further , these bodyes shall be made like the body of Christ. Wherein shall this Glory of our bodyes consist ? Especially in these six indowmēts , our bodies be now vile , and perhaps imperfect , they want a member , a sence or a limbe , our bodyes then shall be perfect , even as Christs body is . Those martyrs that have bin dismembred , shall then have perfect bodyes . Let us not bee asrayd to lose a limbe , or a joynt , for Christ , or a good cause , if our bodyes bee made vile for Christ , they shall be made perfect afterward . Then again , our Bodyes then shall be beautiful Adam in his innocency had such a beauty in his body , that the very creatures reverenced him , he was awfull to the very creatures : so the body of our blessed Saviour , now in heaven , is wondrous beautifull , and so shall our bodyes be , how deformed soever they be now . Let us not stand therefore upon any present deformity of our bodyes now , with yeares ▪ or sicknesse , or other meanes , they shall not alway be so , we shall have beautifull bodyes . Nay more then so , the third indowment is , we shall have glorious bodyes : as we see Christ in the mount , when hee was transfigured , and Moses , and Elias were with him , his body was glorious , they could hardly behold him . And Christ , in Revel . 1. he appeares , as the Sunne in his full strength , his body is wondrous glorious now in Heaven , and so hee is represented there : If the very representation of him while he was upon earth , was so glorious in the mount , what is it in Heaven ? S. Paul could not endure the light that shined to him . Act. 9. So shall our Bodies bee , like the glorious Body of Christ. What a glorious time will it be , when the glorious body of Christ shall appeare , and all the Saints shall appeare in glory ? what a reflexion of beauty and glory will there be , one shining upon another , when Christ shall come to be glorious in his Saints ? Oh! the glory of the body of Gods children , it shall put downe all created glory , all the glory of the Sunne , and Moone , and all the glory of these inferiour bodies are nothing to the glory of the body of a Christian , that doth abase his body here for Christ , and the Churches sake . You see then these bodies shall be perfect , and beautifull , and glorious bodies in regard of the Iust●…e of them . And likewise in the fourth place , they shall be immortall bodies , bodies that shall never die , unchangeable bodies ; there shall be no altoration , no death , no sicknesse , all teares shall be wiped from our eyes , they shall be immortall bodies that shall never die , as Saint Peter saith , Wee shall have an inheritance undefiled , immortall , &c. This is cleare , therefore I will not stand in the inlarging of it . In the next place , our bodies shall be powerfull and vigorous : now they are weake , as Saint Paul saith , 1 Cor. 15. Our bodies are ●…wen in weakenesse , but then they shall be able to ascend and descend ; they shall be strong , even as the body of Christ : wee shall have strong bodies , as all imperfection , so all weaknesse shall be taken away . In the sixth place they shall be spirituall bodies , that is , they shall not stand in need of meat , and drinke , and sleepe , and refreshings , as now they doe , but Christ will be all in all to them , he will be instead of meat and drinke , & cloathes : yea , and in stead of the Ordinances that we stand in need of here , the Word , and Sacraments , he will be all in all . And our bodies shall be spirituall in another regard , because they shall be subject to the spirit ; whereas now our very spirits are flesh , because the flesh rules and tyrannizeth over them : so our soules follow our bodies , the soule of a carnall man is flesh ; but then out flesh , our bodies shall be spirituall , not that they shall be turned into spirits , that is not the meaning , but spirituall bodies ; obedient and obsequious to the very guidance of the soule , to a sanctified and glorious soule : these shall be the indowments of our bodies . They shall be perfect bodies , beautifull , glorious , shining bodies , immortall , unchangeable bodies , powerfull , strong , and vigorous bodies , ready to moove from place to place , and spirituall bodies , they shall stand in need of no other helpe ; and they shall be obedient altogether to the spirit . You see now , how these vile bodies draw away our soules ; then all imperfections shall be taken away , wee shall have purged bodies , and purged soules . Thus you see wherein the glory of the body shall consist . Let us therefore often seriously thinke of these things : and let me renew my former exhortation : let us be content to make our bodies here vile for Christs sake , that they may be thus glorious . Let us abase them in labour and paines in our calling , in suffering , we doe no more then he did for us first . Was not his body first vile , and then glorious ? and doe we thinke that our bodies must not be vile before they be glorious ? not onely vile whether we will or no ; but we must willingly make them vile , we must be willing to be disgraced for Christs sake , to carry his death about us , to die daily , in the resolution of our soules . How was he abased before he was glorious ? hee tooke on him our bodies at the worst , not in the perfection as it was created : but hee tooke the body of man now fallen . Againe , what paines did hee take in this body ? and how was he disgraced in this body ? that sacred face was spit upon , those blessed hands and feet , were nayled to the Crosse , that blessed head , that is revere●…ced of the Angels , it was crowned with thornes . How was his body every way , in all the parts of it , abased and made vile for us ? he neglected his refreshings for us : it was meate and drinke to him to doe good . If he became vile for us , if he abased his body for us , certainely wee should be ashamed , if wee be not content that our bodies should be made vile for him , that afterwards they may be made like his glorious body . Away with these nice Christians , that are afraid of the wind blowing on them , or the Sunne shining upon them , that are afraid to doe any thing , or to suffer any thing , and so in sparing their bodies , destroy both body and soule . Consider , whoever thou art , this is not a life for thy body , this present life is a life for the soule : we come now to have the Image of God in our soules in this life especially , and to have in our soules the life of grace here ; but the life and happinesse of our body , is for this second comming of Christ , the glory of the body , this life is not a time for the body ; doe what wee can it will be a vile body ; cherish it , set it out how thou canst , those painted sepulchres that would out-face age , and out-face death , and by colours and complexion , &c. hide those furrowes that age makes in the face , they are but vile , and age , and death will be too good for them , to dust they will. Why should we regard our bodies ? this life is not for them , though we 〈◊〉 dainty of them . Let us use this body here so , as it may be glorious in the world to come : we should suffer our soules to rule our bodies , and to doe all here , that both body and soule may be glorious after . For indeed all that the body hath here , it is beholding to the soule for , why therefore should it not be an instrument for the soule in holy things ? doth not the soule quicken it ? hath it not its beauty from the soule ? when the soule is gone out of the body , where is the life ? where is the beauty , where is any thing ? the body is a loathsome carkasse . Now therefore while the soule is in this body , looke to the soule especially , that when the soule shall goe to heaven , the soule be mindfull of , and speake a good word for the body ; as Pharaohs Butler did for Ioseph , that the soule there may thinke of the body , that it may thinke of the paines , of the suffering ; as the soule doth , it hath an apetite in heaven , a desire to be joyned againe to the body , which it useth to labour in , to pray to God in , which it used to fast in , which it used as an instrument to good actions . Let us use it so here ; that the soule may desire to meete it againe , that Christ at that day may bring body and soule together to be glorious for ever . That it may be fashioned like unto his glorious body . We see here then , that the best is to come ; the best change , after which there shall be no change , is to come . The weakest is the first , and the second is better , the second Adam is better then the first , and the second life shall be better then the first ; our bodies as they shall be glorious , shall be better then they were in the first creation : they shall be glorious bodies , like unto Christs . Oh! the comfort of a Christian , there is nothing that is behind , nothing to come , but it is for the better ; there shall be a change , but it shall be a change for the better . A Christian is a person full of hope , he is under a glorious hope , under a hope of glory of soule and body , he is alway under hope , the hope of glory ; therefore he joyes under this hope , Rom. 5. 1. That it may be fashioned like unto his glorious body . But how shall any Christian know , that his body shall be like to the glorious body of Christ ? I answer , hee may know it from this . The change of a Christian begins in his soule : Christ begins the change of our soules to be like his , full of love , and obedience to God , full of pitty , and compassion to men , full of industry to doe good ; our soules will be like Christs soule : first looke to thy soule , what stampe that beares , is there the Image of Christ on thy soule ? certainely he that hath transformed this soule to be gracious , he will transforme the body to be glorious , like his glorious body . Looke to thy soule then ; if thou art the child of God by adoption , if thou hast the spirit of adoption and grace , and findest peace of conscience , and joy in the Holy-Ghost ; thou maist know thou shalt have the adoption of thy body , thou hast the first adoption , in thy soule , thou art the child of God ; know that thou shalt have the second adoption spoken of , Rom. 8. Wee wayte for the adoption of our bodyes . If thou partake of the first resurrection , that thy soule is raysed from sinne ; thou shalt partake of the second resurrection , at the day of Judgement . For Christ is a perfect Saviour , hee saves not onely the soule , but the body , though hee begin with the soule , he ends with the body . He tooke our bodies as well as our soules , and hee will glorifie our bodies , as well as our soules ; and if wee find the worke of grace , a Spirit of glory in our soules , undoubtedly wee may know that our bodyes shall be glorious . Againe , thou maist know that thou shalt partake of this glorious estate , that thy body shall be like the glorious body of Christ , by the use that this body is put to ; how doest thou use this vile body for the time thou livest now ? dost thou use it to the base services of sinne ? doest 〈◊〉 beat thy braine , and thy breast , and thy spirits , doest thou take up thy time , and all to provide for the flesh ? whither doth thy feet carry thee ? what dost thou ●…eddle with in the world ? are all thy members weapons of an unsanctified soule , to offend God , and to fight against thy soule ? to cherrish lusts that fight against thy soule , and against thy Maker and Redeemer ? then know this , that thou hast no hope of glory , He that hath this hope , purgeth himselfe , and is pure as hee is pure . This hope , where it is found , it is a purging , a cleansing hope , and all the members of the body will be used to a sanctified purpose : a man will not sacrilegiously use those members that are dedicated to Christ , that are Temples of the Holy-Ghost , that are fellow heires , as Saint Peter saith , concerning the wife , and the husband ; the body is a fellow-heire with the soule of glory , he will not use it to the base services of sinne . Hee that shall have a glorious body , will esteeme so of it here . What , shall I use the Temple of the Holy-Ghost , that , that is a fellow-heire of heaven with my soule , that is the Spouse of Christ , a member of Christ , as well as my soule , shall I use it to these , and these base services ? It cannot be , if a man have the new nature in him , he cannot , it will not suffer him to sinne in this manner , hee cannot prostitute his body to base services , those that doe so , how can they hope that their bodies should be glorious like unto Christs . Saint Paul gives three Evidences in one place , to know our interest in this glory of our bodies , in 2 Cor. 5. 1. saith hee , wee know that when this earthly house , or Tabernacle shall be disolved , wee have a building , &c. We know we have a glorious building , a double building , heaven and our bodies , wee have two glorious houses , heaven , and these bodies shall be a glorious house , But how doe we know this ? Saith he , in the second verse , we groane earnestly , desiring to be cloathed upon : there is a wondrous desire after this cloathing , Rom. 8. The creature groaneth , much more wee that have the first fruits of the Spirit . There will be a sighing for this glory , awayting for the blessed comming of Christ ; for Christ to redeeme soule and body perfectly , that is the first signe , a desire and groaning earnestly . In the fourth verse there is another evidence , He that hath wrought us for the same things i●… God. He that hath wrought us for the blessed estate to come , is God : so , whosoever hopes for a house in heaven , when this Tabernacle is dissolved , he is wrought for it , that is , he is a new creature for it ; God hath wrought his soule and body for it . God fits our soules here , to possesse a glorious body after , and hee will fit the body for a glorious soule , so both shall be glorious , a glorious soule , and a glorious body , he hath wrought us for the same . If a man therefore find the beginning of the new creature , that it is begun to be wrought in him , he may know that he shall partake of this glory of the body , because He is wrought for it . The third is , Who hath also given us the earnest of the Spirit , whosoever finds in them the Spirit of God , sanctifying their soules and bodies , stirring them up to holy duties , guiding , and leading , and mooving them to holy actions ; they may from the sanctifying Spirit , that is an earnest to them , know what shall become of their bodies , Hee hath given us the earnest of the Spirit . To confirme this , there is an excellent place in Ro. 8. 10 : If any man have not the Spirit of Christ , he is none of his . If Christ bee in you the body is dead , &c. It is a vile body , it as good as dead , it hath the sentence of death already , it is dead , in regard it is sentenced to death for sinne , as a malefactor that hath his sentence : But the Spirit is life in regard of righteousnesse . What then ? if the sanctifying Spirit of Christ dwell in you , Hee that raised Iesus from the dead , shall also quicken your mortall bodies . The same Spirit that sanctifies these soules of ours , our bodies , and quickens them to holy duties , the same Spirit shall raise our bodies . As the same Spirit that sanctified the blessed masse of the body of Christ , that he carryed , and raised his body , the same Spirit that sanctifies our soules , shall raise our bodies . The Spirit of God when hee hath begun to sanctifie us , he never leaves us , hee goes along in all changes , in life , in death , to the grave , ( as God said to Iacob , I will be with thee there . ) The Spirit of God , he will mold our dead bodies , and make them like the glorious body of Christ ; the Spirit of God never leaves our soules or bodies . Therefore if wee find the earnest of the Spirit , if we find the worke of the Spirit , or the comfort of the Spirit , ( which is the tearme the Scripture gives ) Ioy in the Holy-Ghost and peace of conscience ; together with the Spirit sanctifying us , especially in the time of trouble , when God sees his Children have most need , they have the earnest of the Spirit , the beginnings of grace and joy , the beginnings of heaven upon earth ; by this they may know , as the first fruit is , so likewise is the harvest ; as the earnest is , even so is the bargaine ; as wee have it now in our soules , so we shall also have it in our bodies , and soules hereafter . These three grounds Saint Paul hath , why his hope of heaven was a good hope , wee groane for it , and wee are wrought for it ; wee are fitted for it . There is no man can hope to be glorious in his body , but his soule must be fitted for it , it must be a fit jewell for so glorious a casket , a fit inhabitant for so glorious a Temple , as the body shall be , the body shall be fitted for the soule , and the soule for the body , they are wrought for it . And then hee hath given us the earnest of the Spirit . What need I quote further evidences the , Scripture being thus pregnant ? I beseech you often consider your desires , whether you be content to live here alway or no , to satisfie the vile lusts of your body , or whether you desire to be dissolved and to be with Christ , when you have done the worke that God sent you for into the world : if wee be content to abase our selves for God here , who hath provided so much glory for us hereafter , and when the time comes , we can desire to be dissolved , and to be with Christ , it is a good signe , ( if wee have the beginnings of the new creature , yee are wrought for it ) that our soules are fitted for a glorious body , we have the earnest of the Spirit : the same Spirit that sanctifieth our soules , and that quickens our soules with joy and peace , the same Spirit shall raise our bodies . Comfort your selves you that are Christians ( though you bee weake ) with this , that if you have but the earnest of the Spirit , undoubtedly you shall have a glorious house instead of this tabernacle of dust . Christ will change these vile bodies , that they shall be fashioned like his glorious body . I beseech you therefore oft thinke of this , think of the time to come , comfort your selves with ▪ things to come . In 1 Thess. 4. Saint Paul would have us talke one to another often of this , this should be the matter of our conference , not onely the state of the Church and our owne estate here , but how it shall be with us when we are gone hence , how it shall be with us world without end hereafter , we should conferre , and speake , and oft meditate and thinke of these things . What can be grievous ? what can be over burdensome to that soule that knowes it hath the pledge , and earnest of glory hereafter ? How doth it quicken the soule to any indeavour , when once we know , that how soever we abase our selves here , yet we shall have glorious bodies hereafter . It will quicken us to any indeavour , to any thing for Christ : therefore let us oft thinke of our estate to come , let us set our thoughts foreward to the time to come : Let faith make the times to come present , and that will make us heavenly minded . What made Saint Paul converse as if he were in heaven ? faith made the estate to come present , and hope , which is grounded on faith , it lookes to Christs comming , to change our vile bodies , so faith and hope , they make the soule looke upward , they make it heavenly minded . Our soules are dull , and our bodies are dull in this world ; but as Iron if it be touched with a Load stone , up it will ; so if wee get faith , and hope to looke foreward , what shall be done to us for the time to come ? the spirit of faith and hope if it touch the soule , will carry our dull bodies , and our dead soules upward . Therefore let us cherish our faith and hope , by often meditation of the blessed estate to come , and thinke of these two things , of the excellent estate of our bodies and soules then : for if our bodies shall then be glorious like the body of Christ , our soules much more ; the inhabitant , which is the speciall part , the soule shall be much more glorious . Let us thinke oft of this glory as it is described in the Word ; it transcends our thoughts : wee cannot thinke high enough of it , and our interest , and assurance of it . And daily search our selves , whether our hope be good or no , that we have sound evidence , that our title is good to glory . Let us examine our selves by those signes I named before . Where are our desires ? what worke hath the Spirit of God in us ? how doe we use these bodies of ours ? As we use them now , wee must looke they shall be used hereafter . Let our tongues be our glory now , and they shall be glor●…ous tongues afterward to praise God in heaven : their bodies that have beene glorious here , shall be glorious in heaven . Wee may read our estate to come , by that we are here : those that carry themselves basely , and filthily , and dishonourably here , we may know what will become of them hereafter . Let us oft thinke of the estate to come , and of our interest in it ; and both these together , the excellency of the estate , and our interest in it without deceiving of our soules , what life will it put into all our carriage ? what will be grievous to us in this world , when our soules are thus settled ? Oh , let us spend a few dayes fruitfully and painfully here amongst men , and doe all the good we can , and use these bodies of ours to all the happy , and blessed services we can ; why ? wee shall have glory more then we can imagine . Let it comfort us in the houre of death , what death soever we die , or are designed to . Now you know the sickenesse is abroad , and alas those bodies especially are vile bodies that are under the visitation ; so then , that their dearest friends , dare not come neare them : yet let this comfort us ; they are vile bodies for a time , put case wee die the death that may hinder the comforts of this life . Those that die in much honour and pompe , and have their bodies imbalmed , doe all what they can with the body , it will come to dust and rottennesse ; it will be vile in death , or after death , at one time or other , and those that die never so vile and violent a death for Gods sake ; those that die of this base death , that they are deprived of much comfort ; yet let it comfort them , Christ will transforme their vile bodies to be glorious . They talke much of the Philosophers stone , that it will change metals into gold , here is the true Stone , that will change our vile bodies to be glorious . Let us die never so base or violent a death , let us comfort our selves in our owne death , if it be thus with us , and in the death of our friends , these vile bodies , when they are most vile in death , they shall be made like the glorious bodie of Christ. Let us oft thinke of these things . FINIS . BALAAMS VVISH . In one Funerall Sermon upon NVMB. 23. 10. BY The late Learned and Reverend Divine , RICH. SIBBS : Doctor in Divinity , Mr of KATHERINE Hall in Cambridge , and sometimes Preacher to the Honourable Society of GRAYES-INNE . PRO. 13. 4. The soule of the sluggard desireth , and hath nothing . LONDON , Printed by E. Purslow , for N. Bourne , at the Royall Exchange , and R. Harford at the gilt Bible in Queenes head Alley , in Pater-Noster-Row . 1639. BALAAMS VVISH . NUMB. 23. 10. Let me dye the death of the Righteous , and let my last end be like his . THe false Prophet Balaam goes about to curse , where God had blessed : but God reveales his wonders in his Saints , by delivering of them , and keeping them from dangers , when they never thinke of them , they never thought they had such an enemy as Balaam . The Church of God is a glorious company , and the great God doth great things for it : so long as they keepe close to him , their state is impregnable , as wee may read here , neither Balak nor Balaam , that was nired to curse them , could prevaile , but the curse returnes upon their own head . These words I have read to you , they are Balaams desire , Balaams acclamation . Diverse questions might be moved concerning Balaam , which I will not stand upon , but come directly to the words , wherein are considerable these things . First that the righteous men die , and have an end as well as others . Secondly , that the state of the soule continues after death , it was in vaine for him to desire to dye the death of the righteous , but in regard of the subsistence of the soule . Thirdly that the estate of righteous men in their end , is a blessed estate , because here it was the desire of Balaam : oh that I might dye the death of the righteous ! Fourthly , there is an excellent estate of Gods people , and they desire that portion : oh let mee dye the death of the righteous . These are the foure things I shal unfold , which discover the intendment of Balaam , in these words . For the first I wil touch it briefly , & so go on . The righteous dye , and in the same manner outwardly as the wicked doe . For Christ in his first comming came not to redeeme our bodies from death , but our soules from damnation , his second comming shall be to redeeme our bodyes from corruption , into a glorious liberty . Therefore wise men dye as well as fooles : those whose eyes and hands have beene lift up to God in prayer , and whose feet have carried them to the holy place , as well as those whose eyes are full of adultery , and whose hands are full of blood , they dye all alike , in manner alike ; ofttimes it is the same in the eye of the world ; Death comes upon good and bad , but to the good for their greater glory , for the shell must be broken , before they come to the pearle ; death it fits them for the blessed life after , the body lying a while in the grave , the soule being in the hands of God : and death now it makes an end of sinne that brought in death : and it makes us conformable to the son of God , our elder brother that dyed for us . The point is pregnant , and full of gracious and serious meditations . It should enforce this excellent duty , that considering we have no long continuance here , therefore while we are here , to doe that , wherefore we come into the world . As a factor that is sent into a place , to provide such goods before hand : let us consider that here we are sent to get into a state of Salvation , to get out of the state of nature , into the state of grace , to furnish our soules with grace ; to fit us for our dissolution to come : let us not forget the main end of our living here , considering we cannot be here long , let us doe the worke that God hath put into our hands , quickly and faithfully with all our might . And let it enforce moderation to all earthly things , the time is short , therefore let those that use the world , be as if they used it not , &c. Those friends that have bin joyned together will part , therefore let us use our bodies and soules so , that we may present them both comfortably to God : Let us begge of God to make a right use of this fading condition . But I hasten . The second point is this ; that , The estate of the soule continues after death . For here he wisheth to die the death of the righteous , not for any excellency in death , but in regard of the subsistence and continuance of the soule after death . Scripture , and reason , and nature , enforceth this , that the soule hath a subsistence of it selfe , distinct from the life it communicates to the body . There is a double life , a life proper to the soule , and the life it communicates to the body : now when the life it communicates to the body is gone to dissolution , it selfe hath a life in heaven . And indeed it is in a manner the whole man : for Abraham , was Abraham when he was dead , when his soule was in heaven , and his body in the grave , it is the whole man. And it discovers indeed that it hath a distinct life , and excellency in it selfe , by reason that it thwarts the desires of the body when it is in the body . Reason , if there be no grace in the soule , that crosseth the inclination of the body ; grace much more . And we see oft-times when the outward man is weake , as in sicknesse , &c. then the Understanding , Will , and affections , the inward man is most sublime , and rapt unto heaven , and is most wise . Take a man that hath been besotted all his life time , that hath beene drunke with the pleasures of a carnall life , that hath beene a covetous wretch , an earth-worme , that enjoyes not heaven , but lives as his wealth , and lusts carry him in slavery ; yet at the houre of death , when hee considers that he hath scraped together , and considers the way that his lusts have lead him , and that all must leave him ; now he begins to be wi●…e , and speakes more discreetly , hee can speake of the vanity of these things , and how little good they can doe . Indeed many , way , the most men are not wise untill that time : therefore the soule of it selfe hath a distinct being , because when the body is lowest , it is most refined , and strong in its operations . Likewise it appeares by the projects that it hath of the time to come : the soule especially of men , that are of more elevated and refined spirits ; it projects for the time to come , what shall become of the Church and Common-wealth , what shall become of posterity , and of reputation and credit in the world . Certainly , unlesse there were a subsistence of it selfe , it would never looke so much before hand , and lay the grounds of the prosperity of the Church and Common-wealth , for the time to come : I will not stand further on it , but rather make some use of it . Let us know which is our best part , namely the soule , that hath a being after death , that we doe not imploy it to base uses , for which it was not made nor given us : doe we thinke that these soules of ours were made , and given us to scrape wealth ? to travell in our affections to base things worse then our soules ? are they not capable of supernaturall and excellent things ? are they not capable of grace and glory ? of communion with God , of the blessed stampe of the Image of God ? Let us use them therefore , to the end that God gave them . And let us not deserve so ill of our soules , as to betray them , to cast them in the dirt , to lay our Crowne in the dust . This is our excellency , what can keepe our bodies from being a deformed loathsome thing , if the soule be taken away ? yet so we abase this excellent part ; oft times we abase it to serve the base lusts of the body , which is condemned to rottenesse . What is the life of most men , but a purveying and prouling for the body ? The lusts of the body set the wit , and affections on worke to proule for it selfe , what a base thing is this ? Were our soules given us for this end ? and especially considering this , that our soules are immortall , that they shall never die , but be for ever : let us not altogether spend this precious time that is given us to save our soules , and to get the Image of God stamped upon them , I say , let us not spend this precious time in things that will leave us when our soules shall live still : let us not carry the matter so , that our soules shall out-live our happinesse . All worldlings , and base creatures , they out-live their happinesse ; for where do they plant it ? in the base things of this life : all their life long they are prouling for those things that they must leave when they die : whereas their soules shall not die , but everlastingly subsist . What a misery is this , that these soules of ours shall have a being , when the things wherein we placed our happinesse , and abused our soules to gaine them , they shall have an end ? The soules of such men that seeke the things of this life , shall have a being in eternall misery . Indeed so it is ; for these soules of ours , the same degree they have in excellency , if they be used as they should , if we doe not abase them ; the same degree they shall have in basenesse . and misery , if wee abuse them , and make them slaves to earthly things . For as the Devils the same degree they had of excellency when they were Angels ; the same degree they have in misery , now they be Devils . The more excellent the creature is when it keepes its excellency ; the more vile it is when it degenerates : so these soules of ours that next to Angels are the most excellent creatures of God ; the more excellent it is , if it get the Image of God stamped upon it , and the new creature , and have the life of grace : the more cursed is the state of the soule , if it subsist to everlasting misery . It were happy if the soules of such creatures were mortall , that labour for a happinesse in this life . Oh! that we would thinke of this . Most men in the bosome of the Church ( which is lamentable to thinke ) they live as if they had no soules : They overturne the order , that God hath set , that hath given us our bodies to serve our soules ; they use all the strength , and marrow of their wits ; all the excellencies in their soules , for the base satisfaction of the lusts of the body , so much for that point . The third is , that , There is a wide , broad difference betweene the death of the godly and of the wicked . The godly are happy in their death ; for here we see it is a matter desirable . This caitiffe , this wretched man Balaam , Oh! ( saith he ) Let me die the death of the righteaus , and let my last end be like his . It being the object of his desire , it is therefore certainly precious , the death of the righteous . And indeed so it is ; holy and gracious men , they are happy in their life ; while they live they are the sonnes of God , the heirs of heaven , they are set at liberty , all things are theirs , they have accesse to the Throne of grace , all things worke for their good , they are the care of Angels , the Temples of the Holy-Ghost . Glorious things are spoken of these glorious creatures even while they live . But they are more happy in their death , and most happy , and blessed after death . In their death they are happy in their disposition , and happy , in condition . Happy in their disposition ; what is the disposition of a holy , and blessed man at his end ? His disposition is by faith to give himselfe to God , by which faith he dies in obedience : he carries himselfe fruitfully , and comfortably in his end . And oft times the nearer he is to happinesse , the more he layes about him to be fruitfull . Besides his disposition , he is happy in condition : for death is a sweet close : God , and he meet ; grace , and glory meete : he is in heaven ( as it were ) before his time . What is death to him ? The end of all misery , of all sin , of body and soule , it is the beginning of all true happinesse in both . This I might shew at large , but I have spoken somewhat of this point out of another Text. * They are happy in their death , for their death is precious in Gods sight : the Angels are ready to doe their attendance , to carry their soules to the place of happinesse . They are happy in their death , because they are in the Lord : when death severs soule and body , yet notwithstanding , neither soule nor body are severed from Christ , They die in the Lord , therefore still they are happy . Much might be said to this purpose , and to good purpose , but that the point is ordinary , and I hasten to presse things that I thinke will a little more confirme it . They are blessed in death . And blessed after death especially : for then we know they are in heaven , waiting for the resurrection of the body . There is a blessed change of all ; for after death we have a better place , better company , better imployment , all is for the better . There are three degrees of life . The life in the wombe . this world . heaven . The life in the wombe is a kind of imprisonment ; there the child lives for a time . The life in this world , it is a kind of inlargement ; but alas , it is as much inferiour to the blessed , and glorious life in heaven , as the life in the wombe is narrower , and straiter , and and more base then this life wherein wee behold the blessed light , and enjoy all the sweet comforts of this life . They are happy after death , then the Image of God is perfect in the soule , all graces are perfected , all wants supplied , all corruptions wrought out , all enemies subdued , all promises accomplished , waiting their time for the resurrection of the body , and then body and soule shall sit as Judges , upon the wretches that have judged them on earth , and they shall be both together for ever with the Lord. I might enlarge the point much ; it is a comfortable meditation . And before I passe it , let us make some use of it . If godly men be blessed , and happy , not onely before death , in the right , and title they have to heaven ; but in death , because then the●… are invested into possession , of that , that makes them every way happy . Therefore this may teach us who are truly wise . A wise man is he that hath a better end then another , and works to that end . A true Christian man , he hath a better end then any worldling , his end is to be safe in another world , and hee works and carries his forces to that end . Let my last end be like his , saith Balaam : insinuating that there was a better end , inregard of condition , and state , then he had aymed at . A gracious man , his end is not to be happy here ; his end is to enjoy everlasting communion with God in the heavens , and hee frames all his courses in this world , to accomplish that end , and he is never satisfied in the things that make to that end . A worldling he hath no such end ; he hath a naturall desire to be saved ( as wee shall see afterwards ) but a man may know that it is not his end : for hee workes not to it . He is not satisfied in prouling for this world , he is not weary of getting wealth , hee is not satisfied with pleasure : so that his end is the things of this life . Therefore let him be never so wise , he is but a foole : for he hath not the true end , nor workes to it . Wicked men are very fooles , in the manner of their reasoning : for they will grant , that there is a happy estate of godly men in death , and after death better : if it be so , why doe they not worke , and frame their lives to it ? Herein they are fooles , because they grant one thing , and not another which must needs follow : they doe beleeve there is such a happinesse to Gods children , and yet seeke not after it . If there be such a blessed estate of Gods children in death , and after death ; I beseech you let us carry our selves so , as that wee may be partakers of that happinesse ; let us labour to be righteous men , labour to be in Christ , to have the righteousnesse of Christ to be ours , to be out of our selves in Christ , in Christ in life , in Christ in death , and at the day of Judgment in Christ , not having our owne righteousnesse , ( as the Apostle saith ) but his righteousnesse , and then the righteousnesse of grace , and of a good conscience will alway goe with the other . For this makes a righteous man to be in Christ , and to have his righteousnesse , and to have his spirit , and the beginnings of the new creature in us . Let us labour to be such as may live and die happily , and blessedly , and be for ever happy . So much for that third point . That which I intend mainly to dwell on is the last , and that is this , that , Even a wicked man , a wretched worldling may see this , hee may know this happinesse of Gods people , in death , and for ever , and yet notwithstanding may continue a cursed wretch . Balaam here wishes , Oh that I might die the death of the righteous , and that my last end might be like his . It was a strange speech of such a man as this was , that his soule should be rapt up in this manner : but indeed Balaam was scarse himselfe , hee scarce understood what he said , no more then the beast that carryed him . But God will sometimes , even stirre up the hearts of wicked men , to a sight and admiration of the excellent estate of Gods children ; why ? For diverse reasons ; Among the rest for this : that he may convince them the more of their owne rebellion , when they see a more excellent estate then they are in , if they will not take the course to partake of it : Therefore at the day of Judgement it will justifie the sentence of damnation upon such wretches , and they may pronounce selfe condemnation upon themselves . Oh! what a terrour will it be when they shall thinke , I had a better estate discovered , I heard of it in the ministery of the Word , and Gods Spirit revealed an excellent estate , and I might have gotten it , if I had improoved the blessed meanes that God made me partaker of ; and now I am shut out for ever , and ever from communion in that estate ? To convince wretched men ( I say ) and to justifie the just sentence of damnation upon them , that their hearts may goe with the sentence at the day of Judgement , God thus enlightens them oftentimes , that they see better courses , if they had grace to take them . What a thing is this , that a wicked man should see such an estate , and not take it ? And what serves that knowledge for , but to damne them , the more ? This is the estate of many men that live in the bosome of the Church , and partake of the meanes of salvation , and yet live in sinnes against conscience ; they get knowledge by the Ministery , and by good bookes , and acquaintance , and such like ; they have a savour in the use of good things , something they have , some little apprehension of the estate of a better life . Againe , for another end , God reveales to them the excellent estate of his children sometimes , to keepe them in better order , to awe them , that they be not open enemies to the Church , but may doe good service ; for conceiting that there is such a happinesse , and that perhaps they may partake of it , they will not carry themselves malignantly against those that are true professors . There are severall degrees of wicked men , some are well-willers to good things , though they never come farre enough . Some are open malicious persecutors . Some againe are better then so , they have a hatred to goodnesse , but they doe not openly shew themselves as hypocrites , &c. God reveales these good things to wicked men , to keepe them in awe . The net drawes bad fish as well as good : so the net of the Word , it drawes wicked men , it keepes them from violence , and open malice : besides , even the Majesty of the word , and the convinction of that excellente state that belongs to Gods Children , it keeps them from open malice and persecution . This is another end that God aymes at : what may we learn hence ? Seeing this is so ; it should teach us that we refuse not al that ill men say , they may have good aprehensions , & give good counsel . It had bin good for Iosiah to have followed the counsell of wicked Pharaoh a heathen . God oft enlightens men , that otherwise are reprobates : refuse not Gold from a dirtie hand , do not refuse directions from wicked men , because they are soandso , refuse not a pardon from man , a base reature . We ought not therfore to have such respect of persons , as to refuse excellent things because the person is wicked . But that which I intend to presse is this . If this be so , that wicked men may have illumination , whereby they discover an excellencie , and likewise may have desires raysed up , to wish and desire that excellencie . It should stir vs up to goe beyond wicked men , shall we not goe so farre as those goe that shall never come to heaven ? we see here Balaam pronounceth the end of the righteous to be happie . This should therfore stir us up to labor to be in a different estate from wicked men . Let vs therfore consider a little wherein the difference of these desires is , the desires that a Balaam may have , and the desires of a sound Christian ; wherein the desires of a wicked man are failing . These desires first of all , they were but flashes : for we never read that he had them long , they were meere flashes ; as a sudden light , that rather blinds a man then shewes him the way : so these enlightnings they are not constant . Wicked men oft times haue sudden motions , and flashes , and desires , oh ! that I might die the death of the righteous , oh ! that I were in such mans estate : but it is but a sudden flash , and lightning . They are like a torrent , a strong sudden streame , that comes suddenly and makes a noyse , but it hath no spring to feed it . The desires of Gods Children they are fed with a spring , they are constant ; they are streames , and not flashes . Againe this desire of this wretched man , it was not from an inward principle , an inward tast that he had of the good estate of Gods Children : but from an obiectiue delight , and admiration of somewhat that was offered to his conceite by the holy-ghost at this time . It was not from any inward tast , and rellish in himselfe that he speakes , but from somewhat outward , as a man that saw , and heard excellent things , that ravished him with admiration , though he had not interest in them himselfe . Againe in the third place , this desire of the happinesse of the estate of Gods children , it was not working and operative , but an uneffectuall desire , it had only a complacency , and pleasing in the thing desired : but there was not a desire to worke any thing to that end . This wretch therefore would bee at his journeys end , before he had set one step forward to the journey . It was a desire of the end without the meanes : It was not an operative effectuall , but a weake transient desire . Where true desires are , they are not only constant , and proceed from an inward interest , & tastof the thing desired : but they are effectuall and operative , they set the soule and body , the whole man on worke , partly to use the meanes to attaine the thing desired , and partly to remove the impediments : for where desire is , there will be a removing of the impediments to the thing desired : as hee that intends a journey , hee will consider what may hinder him , and what may helpe him in it ; he that sets not about these things , hee never meanes it ; for a man cannot come to his journeyes end with wishing : we can attain nothing in this life with wishing . There is a working ( I say ) that tends to remove impediments as farre as we may , and tending to use all means to effect and bring the thing to passe . We see then there is a maine difference betweene the desires of this wretched man Balaam , and the desires of the true Church of God. To goe on and follow the point a little further . Where desires are in truth , the party that cherisheth those desires , will bee willing to have all helpe from others to have his desire accomplished . If a man desire to demolish a place , if any will come and helpe him downe with it , or if any man desire to weed his ground he that will helpe him , he will thanke him for his paines . Where there is a true desire , there is a willing closing with all that offer themselves , that the thing desired may be brought to passe . Where there is a desire of the happy estate of Gods children , there will be a willing entertainment of any helpe . Let a man come to a man that desires grace , and glory , and discover his especiall sins that hinder him , you must weed out this , and you must pull downe this , he will thankfully imbrace all admonitions , because he truly desires the end , therefore hee desires the meanes that tend to the end , hee desires the remooving of the hindrances , hee will be thankefull therefore for any helpe that he may have , and especially that of the ministery , that it may powerfully enter into his soul , and rip him up , why ? because hee desires to please God in all things , and he would not cherish a motion , or desire , contrary to the spirit of God : therefore the more corruption is presented , and made odious to him : the more the inward man is discovered , the more hee blesseth God , and blesseth the blessed instrument , and of all meanes he is willing to attend upon such ▪ Where there is swelling , and rising against the blessed meanes , either in private admonitions , or publike teaching , let men pretend what they will , there is no true desire of grace , and to be in the estate of Gods people , for then they would not be contrary to the means . This wretched man Balaam when the Angell stood in his way , with his sword drawne , to stoppe his way : yet notwithstanding he goes on still , he was so carryed with covetousnesse , and so blinded , that neither the miracle of the beast speaking , nor of the Angell in his way , nor God in the way could stoppe him ; alas , where was this desire then ? No , no , the glo ry of earthly things dazeled the glory of the estate of Gods people ; therefore wee see hee goes against all meanes that was used to stop him in his journey . If a man desire to be good , and to leave his sinnes , he will not stand against the meanes . Have wee not many that stand against the Ministery of Gods Ministers , are Gods Angels , they stand in the way , and tell people , if you live in this course you shall not inherite heaven ; if you live in oppression , and base lusts , unlesse you be changed , you shall all perish . They come to particular reproofes , and hold forth the sword of Gods Spirit ; yet men breake through all and wreake their malice upon Gods Messengers . Is here a true desire when they are not willing to have the hinderances removed ? when there is not respect of the meanes that should be used ? Againe true desires of grace , they are growing desires : though they bee little in the beginning as springs are , yet as the springs grow , so doe the waters that come from them : so these desires , they grow more and more still : They grow sometimes in Gods children , that they will have no stop , till they come to have their sull desire , to have perfect union and communion with God in heaven . The desires of a blessed soule , they are never satisfied , till it come to heaven . Let him kisse me with the kisses of his mouth , saith the Church : oh , let mee have nearer communion with Christ. It desires in the vord and sacraments to come nearer and closer to God , and in death then , Come Lord Iesus , come quickly . And when the soule is in heaven , there is yet nearer union , a desire of the bodies resurrection that both may be for ever with the Lord. Till a Christian be perfect in body and soule , there is desire upon desire , till all desires be accomplished : they are growing desires , as S. Peter saith , As new born babes desire the sincere milke of the word , that yee may grow thereby . It is a desire that is never satisfied , because there is alway somewhat to be desired till we be perfectly happy . And then they are desires that will not bee stilled . A child , if it have not strong desires , it will be stilled with an apple : but if the desires be strong , nothing will still it but the dug : so Gods Children , if their desires be strong , it is no bauble they desire , nothing but grace and inward comfort will quiet the inward man. It is a desire that is growing , and strong , it will not be staid with any thing in this world , but wil break through all impediments , as a strong stream , it will never rest , till it have communion with God. And therefore the desires that men think are good , and earnest enough , that goe on plodding in a constant course , and never labour to grow , they are no desires at all , no sanctified desires from a supernaturall principle of grace . The desires of a Christian grow , and are never satisfied till hee have perfect happinesse . The three worthies of David brake through the host , and got the water of Bethel for David , oh that I had of the water of Bethel . So where there are strong desires , they are like Davids worthies , they carry the soule through all impediments , they grow stronger and stronger , and are never satisfied till they come to the water of life . Let us consider these things , whether we have this desire or no : if we have but sometimes flashes , inconstant , ineffectuall desires , desires that grow not , that are soone satisfied , and are stilled with any thing , alas , these desires the spirit of God never kindled , and bred in the heart , they are ordinary flashes , that shall serve for our deeper damnation . Therefore let us take heed , and not rest in a cast-awayes estate , let us not rest in Balaams state , but labour that the desires of our souls may be as they should . Desires ( I confesse ) are the best character to know a Christian : for workes may be hypocriticall , desires are naturall . Therefore wee ought to consider our desires , what they are , whether true or no : for the first thing that issues from the soul are desires & thoghts , thoghts stir up desires . This inward immediate stirring of of the soule , discovers the truth of the soule , better then outward things . Let us oft therefore examine our desires : And let me adde this one thing to the other : let us examine our desires by this , besides the rest , whether we desire holinesse , and the restauration of the Image of God , the new creature , and to have victory against our corruptions , to be in a state that we may not sinne against God , to have the spirit , to be new born , as well as we desire happinesse , and exemption from misery . Balaam desired happinesse , but hee desired not the Image of God upon his Soule , for then he would not have bin carried with a covetous divell against all meanes . No , his desire was after a glympse of Gods childrens glory only . A wicked man can never desire to be in heaven as he should be : for how should we desire to be in heaven ? to be freed from sinne , that wee may praise God , and love God , that there may be no combate betweene the flesh and the spirit . Can he wish this ? No , his happinesse is as a swine to wallow in the mire , and he desires to enjoy sensible delights : as for spirituall things , especially the Image of God , and the vision of God , they are not fit objects for him , as farre as it is a freedome from sin , but as hee hath a conceit , oh , there are goodly things to be seene , &c. So it corresponds with his disposition , but to bee free from Sin , and from the conflict of the flesh and spirit , and to be set at liberty to serve God alway , he cannot desire it so . Tell him of heaven , he loves it not , there is no gold , there is not that , that he affects , therfore he cares not for it , he cannot relish it , he is not changed . Therefore it is a notable Character of a true Christian to desire heaven , to be freed from sinne , to have communion with God in holinesse , other prerogatives will follow this . Let us therefore consider what our desires are , how they are carryed : for desires discover what the soule is . As a spring is discovered by the vapours that are about it ; so is this hidden state of the soule , discovered by the breaking out of desires . They are the breath , and vapour of the soule . Let us consider what is set highest in our soules , what we desire most of all . Oh! a Christian soule that hath tasted of the loving kindnesse of the Lord , accounts it better then life it selfe . It is not Corne , and wine , and oyle he desires , but Lord shew me the light of thy countenance . The desires of his heart are large to serve God , and to doe good , more then for the things of the world . He desires earthly things , but as instruments for better things ; and this is the desire of every sanctified soule in some measure . Let us hence make a use of convinction of the folly of base men , that live in the Church , and yet come not so farre as Balaam , that come not so farre as those that shall goe to hell . They turne over all Religion , to a Lord have mercy upon us , and Christ dyed for us , and we hope we have soules to God ward , as good as the best , and to a few short broken things . They turne Religion to compendiums , to a narrow compasse , and make the vvay to it wide , and broad , and complaine of Preachers , that they straiten the way to heaven . This is the disposition of worldlings ; whereas alas , there must be a righteousnesse that must exceed the righteousnesse of the Scribes and Pharises : there must be a righteousnesse from an inward principle , there must be a strong , constant desire of righteousnesse more then of any thing in the world , before we can be assured of our interest , and part with Gods people . Let us take heed , that we delude not our selves this way . But to come to an use of direction . How may we so carry our selves , as we may have a spring of blessed desires , a spring of holy desires , that may comfort us , that we may have our interest , and portion in the state of Gods people ? That we may have these desires , let us desire of God the spirit of revelation ; desires follow discovery : for desires are the vent of the soule upon the discovery of some excellency it beleeves . Therefore let us beg of God , the spirit of revelation , to discover the excellent estate of Gods people . And because this is given in the use of meanes ; let us present our selves with all diligence under such means , as where we may have somewhat of the Kingdome of God , that the riches of Christ being unfolded ; our desires may be carryed to such things ; for there is never any discovery of holy , and good , and gracious things to a Christian soule , but there are new desires stirred up . Our soules are like a mill that grinds what is put into it : so the soule it workes upon the things that are put into it , if it have good desires , and good thoughts put into it by good meanes used , and by prayer , it feeds upon them : let us alway therefore be under some good meanes , that good thoughts may be ministred unto us , that may stirre up gracious desires for the soule to worke upon . Let us be in good company . Saul among the Prophets we see hee prophesied : and the heart is kindled and enflamed , when we are among those that are better then our selves , especially if their hearts be inlarged to speake of good things : but to come nearer . That we may have holy , and gracious , and constant desires , let us take notice and make tryall continually of the state and frame of our soules , which way for the present they are carryed , in what current our desires run . If they runne the right way , to heavenly things , it is well , if not , take notice what drawes , and diverts , and turnes the streames of our desires the false way : let us thinke what the things be , and the condition of those things that drawes our desires downe , and make us earthly and worldly , whether the pleasures , or profits or honours of this life . The way to have better desires is , to weane our selves from these things , by a constant , holy meditation of the vanity of these things , that the soule is carryed after . Salomon to weane his heart from these desires , from placing too much happinesse in these things , he sets them before him , and saith , they were vanity , and vexation of spirit . Let us set them before us , as nothing , as they will be ere long , Heaven and earth will passe away , the world will passe away , and the concupiscence , and lust of it . Let us consider the basenesse , ficklenes and uncertainety of things that our soules are carryed after , and this will be a meanes to weane them from them . And the soule being weaned from earthly things , it will run amaine another way . Let us study therefore to mortifie our base affections , and study it to purpose , to cut off the right hand , and to pull out the right eye , spare nothing , that God may spare all ; that God may have mercy upon us , and spare us , let us spare nothing . These lusts they fight against our soules . And as I said before , feed our soules , minister unto them better thoughts continually . Those that are governours of those that are yong , season them while they be yong with good things ; for while the soule is not filled with the world , and while covetousnesse and ill lusts have not wrought themselves into the soule , good things , and good desires , are easily rooted , and planted , and grow up in the soule . As letters graven in the body of a tree , they grow up with the tree ; and the fruit of the tree growes up with the tree , and therefore the twigs breake not with the greatnesse of the weight of it , because they grow up together : so plant good things in those that are yong , inure them to know good things , to hate ill wayes ; plant in them blessed desires , and inure them to holy exercises and good duties , that good exercises may grow up with them , as the fruit wth the tree . We see what 〈◊〉 hard matter it is to convert an old man , to draw the desires of a carnall worldly man to heaven : when we speak of good things to him , his soule is full of the world : what is in his brain ? the world : what is in his heart ? the world . So he is dry and exhausted of all good things , and that that is in him , is eaten up with the world . It is a great improvidence in those that governe youth , that they labour not , that their desires may be strong to the best things . And let us all , both young and old , labour for heavenly wisedome , that when good things are ministred to us from without , or good motions stirred up by the Spirit of God , to close with them , and not to quench those motions , and resist the Spirit , but to imbrace those motions , and cherish them , till they come to resolutions , and purposes , and actions . If we have a motion stirring us up to repentance , let us ripen it till it come to perfect repentance , till we repent indeed , and have turned from all our evill wayes , and turne to God , with full purpose of heart , that it may be a motion to purpose . If it be a motion to faith , let us never leave cherishing of it by the promise , till our hearts be rooted in faith . If it be a motion to any other good thing , let us cherish and follow them to purpose . And imbrace every motion , as an Angell sent from heaven , from God to a good end , to put us in mind , to invite us to good , and to drive us from ill . And because desires are fickle and fading of themselves , unlesse there be some art in helping of them : therefore let us adde to these things a daily course of renewing of our covenants with God , that this day as God shall enable , me , I have a constant purpose against all sinne ; I will regard no iniquity in my heart , I will have respect to all good wayes discovered . Renew our covenants , and resolutions of old , saith David , I have sw●…rne , and will performe it , that I will keep thy statutes . And as we determine and resolve , so make particular vows sometimes against particular hindrances to abstaine from such things . What needs all this adoe saith the wicked athiest , will not lesse serve the turne , but there must be these vowes , and purposes , and resolutions ? No , God values us by our resolutions and purposes , and not by uneffectuall glances , and wishes , will wishing helpe us take a journey , or to doe any thing in this world ? and can we not doe any thing in this world with wishing , and can wee for heaven ? No , certainly there must be resolutions , and covenants , and purposes , &c. What is the difference betweene a Christian and another man ? A Christian unlooseth his heart from base desires , nothing shall tie him to the base world ; but his conscience tells him , that he is free from living in sinnes against conscience , and as for infirmities , he labours , and resolves against them : therefore he is fit to die , and to resigne his soule . Whensoever God shall take him , hee is in a good way , in good purposes , and resolutions . God values us according to our purposes , and resolutions . David did not build the Temple ; Abraham did not offer Isaack , but they resolved upon it , and it was accounted as done . This is our comfort , that God takes the resolution for the deed , and the perfection of a Christian is , that God accepts of these resolutions , when hee determines on the best things , till he bring his heart in some measure to that estate . What is the reason that many men at the houre of death will admit no comfort ? The reason is , their hearts were naught , they respected some iniquity in their hearts , they were in bad wayes , and allowed some reigning sinne , and till these be mortified we can minister no comfort . It is onely the resolved Christian that is a fi●… subject for comfort . But to answer an ordinary let , or two , that the Devill casts in mens wayes , in these things : But doth not God accept the will for the deed ? put the case I have a good will to doe a thing , though I doe it not God accepts that . I answere , Gods accepts the will for the deed , onely where the impediments , and hindrances are impossi●…le to be remooved : as , put the case a poore man would be liberall if he had it , God accepts the will for the deed , because he wants opportunity . But it never holds when a man can doe it , God accepts not the will for the deed , when a man hath a price in his hand to get wisdome , and yet is a barren plant , and not a tree of righteousnesse ; it is a signe of a naughty heart . Oh! saith another , God quencheth not the smoaking flax , therefore though I have weake desires , all shall be well . It is true , God doth not quench the smoaking flax , but he doth not leave it smoaking , but blowes the sparke that in time it comes to a flame : where there are beginnings of goodnesse imbraced , it will grow from smoaking flax to a flame : they are growing desires as I said before . Therefore flatter not thy selfe , that Christ will not quench the smoaking flax . It is true , if there be a desire of growth : for then I must speake comfort to a poore Christian , that cannot be so good as he would , but desires it , and complaines , oh , that my wayes were so direct , that I might keepe thy statutes ! with his desires , he complaines that he cannot do it , and useth the meanes to grow , it is a good signe God will not quench the smoaking Flax , till he have brought corruption into subjection in us . Let every good soule comfort it selfe with this , if thou have these blessed desires , God meets with thee : for he desires thy salvation , and Christ desires thy reconciliation , and it is the desire of thy heart , and thou usest the meanes , thou wilt not live in sins against conscience , be of good comfort , wee that are the ministers of God , and I at this time bring the newes of pardon , Christs desire and thine meet in one . Let us enlarge these things in our own deep and serious meditation . Alas , for want of serious meditation in our hearts of such like truthes as these , men perish , and sinke suddenly to hell . There is but a steppe betweene ordinary prophane persons , and hell , and yet they never thinke of renewing their covenants with God , and entring into the state of grace , but content themselves with that , which comes short of thousands that are now in hell , that have had more wishes and desires . Men put all upon empty things , God is mercifull , &c. No , God will not be mercifull to such as blesse themselves in ill courses , his wrath shall smoak against such , as I said , for in thus reasoning , they make a covenant with hell and death , as much as they can . They that doe thus , forget God and good courses , and God will forget them , they treasure up wrath , and God treasures up wrath against them . Let us take heed of Balaams wishing , and labour to have such desires , as may bee accepted of God , and comfortable to us . FINIS . THE FAITHFUL COVENANTER . In two Sermons upon GEN. 17. 7. BY The late Learned and Reverend Divine , RICH. SIBBS : Doctor in Divinity , Mr of KATHERINE Hall in Cambridge , and sometimes Preacher to the Honourable Society of GRAYES-INNE . NEHE . 1. 5. O Lord God of Heaven , the great and terrible God , that keepeth Covenant and mercy for them that Love him . LONDON , Printed by E. Purslow , for N. Bourne , at the Royall Exchange , and R. Harford at the gilt Bible in Queenes head Alley , in Pater-Noster-Row . 1639. THE FAITHFVL COVENANTER . GEN. 17. 7. I will establish my Covenant between me and thee , and thy seed after thee in their generations , for an everlasting Covenant , to be a God to thee , and to thy seed after thee . GOD having framed man an understanding creature , hath made him fit to have communion and entercourse with himselfe , because hee can by his understanding discerne , that there is a better good out of himselfe , in communion and fellowship with which , happinesse consists : other creatures , wanting understanding to discerne a better good out of , then in themselves , their life being their good , desire only the continuance of their owne beeing , without society and fellowship with others . But man , having the knowledge of God , the Creator of heaven and earth , but especially of God the Redeemer , providing for him a second beeing , better then his first ; understandeth that his best and chiefest good dependeth more in him , then in himselfe , and because his happinesse standeth in acquaintance and fellowship with this God , which is the chiefe good , he desireth a communion with him , that he may partake of his good . This communion and fellowship of man with God , was first founded on a Covenant of workes made with Adam in Paradise , if he did obey , and did not eat of the forbidden fruit , he should have life , both for himselfe and his posterity ; the which Covenant , because God would not have forgotten , hee afterward renewed in the delivery of the ten Commandements , requiring from man obedience to them in his owne person , exactly at all times , perpetually , promising life on the obedience , and threatning death , and cursing , if hee continued not in every thing the law required to doe : But this fellowship being placed in mans owne freedome , and having so weake a foundation , he lost both himselfe and it , so that now by the first Covenant of workes , Adam and all his posterity are under a curse , for we cannot fulfill the law , that requireth personall obedience , perfect obedience , and exact obedience , hee that continueth not in all is cursed . The Law then findeth us dead , and killeth us , it findeth us dead before , and not onely leaves us dead still , but makes us more dead . Now after this fall , mans happinesse was , to recover againe his communion and fellowship with God , and therefore we must have a new Covenant , before wee can have life and comfort , God must enter into new conditions with us before wee can have any communion with him . God therefore , loving man , doth after the breach of the first agreement and Covenant , when Adam had lost himselfe by his sinne , and was in a most miserable plight as ever creature was in the world , falling from so great a happinesse into wondrous misery : hee raysed him up , and comforted him , by establishing a second , a new and better Covenant , laying the foundation of it , in the blessed seed of the woman , Christ , the Messiah , who is the ground of this new Covenant , and so of our communion and fellowship with God , without whom there can be no intercourse betweene God and us in love ; and because this Covenant vvas almost forgotten , therefore now in Abrahams time God renewed it to Abraham in this place , I will be thy God , and the God of thy seed after thee , &c. There are foure periods of time , of renevying this Covenant : first , from Adam to Abraham , and in those first times of the vvorld , those that were under the Covenant , vvere called the sonnes and daughters of God , the children of the promise , and the covenant of grace was called a promise of the blessed seed . Secondly , from Abraham to Moses , and then it was called a covenant , and they the children of the covenant : I will establish my Covenant . A covenant is more then a promise , and a more solemne thing , because there be Ceremonies . The third period of renewing the covenant of grace was from Moses to Christ , and then it was more cleare , when as to the covenant made with Abraham , who was sealed with the Sacrament of Circumcision , the Sacrament of the Pascall Lambe was added , and all the Sacrifices Leviticall , and then it was called a Testament ; that differeth a little from a Covenant : for a Testament is established by blood , it is established by death : so was that , but it was onely with the blood and death of Cattle sacrificed as a Type . But now to Christs time to the end of the world , the covenant of grace is most cleare of all , and it is now usually called the new Testament , being established by the death of Christ himselfe : and it differs from a Covenant in these respects . First , a Testament indeed is a covenant , but something more , it is a covenant sealed by death , the Testator must die before it can be of force : so all the good that is conveyed to us by the Testament , it is by the death of the Testator Christ : Gods covenant with us now , is such a covenant as is a Testament , sealed with the death of the Testatour Christ , for without blood there is no redemption , without the death of Christ there could be no satisfaction , and without satisfaction there could be no peace with God. Secondly , a Testament bequeatheth good things meerely of love , it giveth gifts freely . A covenant requireth some thing to be done , in a Testament there is nothing but receiving the Legacies given . In covenants ofttimes , it is for the mutuall good one of another , but a Testament is meerely for their good , for whom the Testament is made , to whom the Legacies are bequeathed , for when they are dead , what can they receive from them ? Gods Covenant now is such a Testament , sealed with the death of Christ , made out of love , meerely for our good , for what can God receive of us ? all is legacies from him , and though hee requireth conditions , requireth faith and obedience , yet he himselfe fulfilleth what he asketh , giveth what he requireth , giveth it as a Legacie , as we shall see afterward . Thus you see that the communion and fellowship of man with God , must either be by a covenant of workes , or by a covenant of grace . And we must distinguish exactly betweene these two covenants , and the periods of them . When the covenant of workes was disanuled by ours sinnes , because we could not fulfill the Law exactly , and perpetually , God will have a new Covenant , if wee beleeve in Christ , we shall have everlasting life . Now if wee sticke to the one , we must renounce the other , if it be of faith , it is not of workes , and if it be of workes , it is not of faith . This was excellently signified by Ioshua and Moses . Ioshua bringeth the people to Canaan and not Moses , Moses doth not bring any to heaven , it must be Ioshua , the Type of the true Jesus , that must bring them through Iordan to Canaan . This was typified also in the Arke : there was the Law , the Covenant of workes in the Arke , but the propitiatory , the Mercy-seate was above the Arke , above the Law , and from thence , God made all his Answers , to signifie to us , that we can have nothing to doe with the Law without the Propitiatory : Christ is the Propitiatory , the Mercy-seate ; in Christ God heareth us , he makes all his Answers in the Propitiatory , Christ. Therefore when the question is of salvation , how wee have title to heaven ; Not by the merit of workes , for then we reverse the Covenant of grace , but our title is meerely by Gods mercy in Christ apprehended by faith . The evidence indeed to prove our faith to be a true faith , is from workes , but the title we have is onely by Christ , onely by grace . Here we must appeale from Sinai to Sion : from the Law to the Gospell , from Moses to Christ ; we must flie with Ioab to the homes of the Altar , that must be our refuge ; flie to Christ in the Covenant of grace , and wee shall not be pulled from thence as Ioab was from the Altar , there let us live and die . Remember ( I say ) that the Covenant of grace is distinct in the whole kind , from the Covenant of workes , yet this ; They are both in the Church , and both taught one subordinate to the other : As thus . The Covenant of workes is taught to shew us our failing , that seeing our owne disability to performe what the Law requireth we may be forced to the new Covenant of grace : And therefore saith Paul , By the Law I am dead to the Law. It is an excellent speech , by the Law I am dead to the Law , by the Covenant of workes I am dead to the Covenant of workes : that is by the Lawes ●…acting of me exact and perpetuall obedience , in thought word and deed , I come to see that I cannot fulfill it , and therefore am dead to the Law , that is , I looke for no salvation , for no title to heaven by that , and therefore he saith , the Law was added for transgression : why was the Law added to the promise of salvation by Christ made here to Abraham , why was the Covenant of workes added in the wildernes afterwards ? it was for transgression , to increase the sense of transgression : that wee by the Law might see what we should doe , and what we have not done , and that we are by that come under a curse , and so might flie to the promise of grace in Christ. I have stood the longer in the clearing of this , because it is a maine point . But to come to that which I specially intend , the words ( as I said before ) containe therenewing of this blessed and gracious agreement , betweene God and man , to Abraham the father of the faithfull . I will establish my Covenant betweene me and thee , and thy seed after thee in their Generations , for an everlasting Covenant , to be thy God , and the God of thy seed after thee . The words ( you see ) containe a Covenant : and here are all things , all the Articles and circumstances that agree to any Covenant whatsoever . Here are the parties , both that makes the Covenant , and that are covenanted with . Here is the substance of the Covenant , and the qualities of the Covenant , and the condition of the Covenant . The party making the Covenant , is God ; I will be thy God. God is the party covenanting : God indeed is both the party covenanting , and the substance of the Covenant , I will be a God to thee , they fall both together in one . It is a most sweet signe of Gods great love , that he will stoope so low , as to make a Covenant with us , to be our God , to be himselfe all in all to us . For consider but both these parties , God and we , the Creator and the creature , the immortall God and mortall man , the glorious God , and dust and afhes , the holy God , and sinfull-man , the great King of heaven and earth , and Rebels and traytours as wee are . For him to condescend so low , as to make a Covenant with us , to enter into Termes and Articles of agreement with us , it is a wondrous signe of his gracious mercy and love ; what can we but hope for from so gracious a God ? But I shall have occasion to touch that afterward . The parties covenanted with , are Abraham●…d ●…d his seed , his seede by promise . The substance of the Covenant is , I will be a God to thee , and to thy seed after thee . The qualities of the Covenant are , first , it is a sure Covenant , I will establish my Covenant . Secondly , it is an everlasting Covenant , I will establish my Covenant for an everlasting Covenant . Thirdly , it is a peculiar Covenant , I will establish my Covenant betweene me and thee , and thy seed : that is , onely betweene me and thee and thy seed , not with the refuse of the world , but onely with thy seed by promise , onely beleevers , whether Iewes or Gentiles . Fourthly , it is a most free Covenant : it was made to Abraham , whom God called out of Vr , of the Chaldees , out of an idolatrous nation , out of an idolatrous family . Even as it was at the first most freely made to Adam in Paradise , when he was in a most desperate estate , when he was as low as hell in a manner , ready to sinke into de spaire , then the Seede of the woman was promised ; so here it was freely made to good Abraham . First , the love of God was free to him , when he call'd him being an idolatour , and then it was freely renewed afterward when hee was good , as wee shall see anon . And lastly , It is a Covenant consisting most of spirituall things , it is a spirituall covenant , I meane especially , promising spirituall favours , although the other things as appendices of the maine are likewise meant : For after that the covenant was made to Abraham and his posterity , they endured many afflictions : after the promise was renewed to Iacob , wee know hee fled from his brother Esau to whom the Covenant of grace was not made , and yet of Esau presently came Duke such a one , and Duke such a one , and poore Iacob was faine to flie for his life in regard of the promise . So that I say , it must be specially of spirituall blessings . These are the qualities of the Covenant , It is a sure , an everlasting , a peculiar , and a most free Covenant , ayming specially at spirituall things . And then lastly , you have the condition of the Covenant , and that , though it is not exprest , yet it is implyed : I will be thy God , and the God of thy seede , therefore thou shalt take me for thy God , carry thy selfe to me as to thy God , &c. It is usuall in other places of Scripture , where mention is made of this Covenant , to imply the condition required on our parts , sometimes both the Covenant and condition are mentioned together , as in Zach. 13. last : I will say ( saith God ) It is my people , and they shall say , the Lord is my God , the one springeth from the other ; when God is a God to any , he makes the heart to answer ; thou shalt be my God , and I will be thine alwayes . This is the condition on our part , that we make with God in this Covenant , to take him for our God , to be his people , and his pecuilar ones . I will be thy God , and the God of thy seed . Though these words , I will be a God to thee , and to thy seed , be the last words of the Text , yet being the substance of the Covenant , I thinke it shall be best to speake of that before I speake of the qualities of the Covenant , or any thing else . I will be thy God. This is the Covenant in the Messiah : but first , what is it to be a God ? I answer : To be a God , take it in the generall , is to give being to the creature that had no being of it selfe , and to protect and preserve the creature in its being , in a word , to be a Creatour ; for providence is the perpetuity and continuance of creation ; this is to be a God. The office of God , as God , is a most glorious function : to be a King is a great matter , but to be a God , to give being to the creature , to support it when it hath a being , to doe all that God should doe , this is a most glorious worke : but this is but creation , this is not intended especially here , for thus hee is the God of all his workes ; thus by creation and preservation , he is the God of all the men in the world out of the Church . What is then to be thy God ? I will be thy God. I Answer , to be a God in a more peculiar manner , is to be a God in Covenant , that is , not onely to be a God to preserve and continue this being of ours in a civill life , but it is to be a God in a higher relation to us , to be a God in a reference to an eternall , supernaturall estate in heaven , to be a God here in grace , and hereafter in glory : and thus God is a God in a gracious covenant onely by Iesus Christ , and to those that beleeve in him . I will be thy God : that is , I will be thy God in Christ , to give thee a better being then this world can aford , to free thee from the cursed estate thou art in by nature , to deliver thee from all ill , spiritually and eternally , especially to bestow on thee all good , spiritually , and eternally , especially as wee have it in the words of the Covenant Gen. 15. 1. I will be thy shield and thy exceeding great reward , a shield to keepe off all ill , and a reward for all good . So in the 84. God will be a Sun and a shield , &c. a Sun Psal. for all sweet comfort and good , and a shield , in regard of defence from ill ; a Sunne and a shield , till wee come to the possession of eternall happinesse . This is to be a God in a peculiar manner , to give all things necessary for grace and life too , for this life and for a better ; to doe all things requisite to bring us to heaven and happinesse through Christ , in whom all the promises are , yea and Amen , to be all in all , to direct the protections and provions of this life , of our estate here to a supernaturall happinesse hereafter , to a state beyond nature : for God directs the favours of this life , so that he takes them away or hee giveth them , as he seeth them advantageous or hinderances to a better estate . So is God a God to those that are in convenant with him , to doe all this , and to doe all this in opposition of all enemies whatsoever , to doe all this in weakenes and in the impotency of the creature , to doe all this when all second causes are contrary as it were , to bring a man to heaven in spite of the Devill , & of our owne corruptions , or all oppositions whatsoever . This is to be a God indeed . But why doth he say onely , I will be thy God ; why doth he not say , I will give thee grace and protection , I will give thee heaven and life everlasting ? Because all is one : for all things in the world are in this one promise I will be thy God. See the wisedome of heaven , how much he speakes in how little , there cannot be more spoken then thus , I will be thy God , for in saying , I will be thy God , he implies that , whatsoever he is , or hath , or can doe , shall be thine too , I will be thy God , that is , my wisedome shall be thine to watch over thee , to find out wayes to doe thee good , my power shall be thine to keepe thee from danger , to defend and rescue thee from all enemies , and to subdue them by degrees unto thee : my providence shall be thine to turne all things to thy good : my mercy shall be thine , to forgive thy sins : my love shall be thine , to bestow on thee all necessary comforts ; there is no phrase in the Scripture that hath so much in so little as this here , I will be thy God , if wee could unfold and lay open this excellent promise , all other particular promises in the covenant of grace are members of this : what is the reason ( as Saint Paul saith ) all things are yours , because you are Christs , and Christ is Gods , God is the God of Christ and our God , wee are in covenant with the God of Christ , Christ is the heire of all , and we are members of Christ : God who is the God of all things is ours . It is a wondrous comprehensive promise . I will be thy God , and the God of thy seed . The substance of thy Covenant then is , that God will be a God to us ; the point to be observed is this , That God graciously in the blessed seed , the Messiah , Christ Iesus , he takes ●…pon him to be a God to all those that are in Covenant with him ; that is , to be All-sufficient to bring us to happinesse , All-sufficient in this world , and in the world to come , to be our portion , to be all in all . This is the first and fundamentall promise of all other , indeed it is the life and soule of all the promises , and it is the life and soule of all comfort whatsoever : for all other relations spoken of God tend to this , that hee is our God , this is before to be a Father , before to be any thing . God first is a God , and then a Father , and then all in all to us . As he is first , the God of Christ , and then the Father of Christ , as you have it usually in the beginnings of the Epistles , God the Father of our Lord Iesus Christ , first the God , and then the Father : to be a God then , is the fundamentall and principall favour , from thence commeth our Election , his chusing of us to eternall salvation before all time , his protection and preservation of us in time , unto heaven . I shall not need to speake more of this , having unfolded it before . But you will say , how shall we know , that this Covenant belongeth to us , that wee are such as we may say , God is our God ? I answer , first , to lay this for a ground , you must know , that to be a God , is a relation : whosoever God is a God to , he perswadeth them by his Spirit , that hee is a God to : the same Spirit that perswadeth them , that there is a God , that Spirit telleth them that , God is their God , and works a qualification and disposition in them , as that they may know , that they are in covenant with such a gracious God , the Spirit as it revealeth to them the love of God , and that he is theirs , so the Spirit enableth them to claime him for their God , to give up themselves to him , as to their God. And the Spirit doth this , because friends cannot be in convenant and confederate without there be a likenesse , or an agreement : there must be more word : then on to a Covenant , though Gods grace doe all , yet wee must give our consent , and therefore the Covenat is exprest under the title of marriage , in marriage there must be a consent of both parties : In reconciliation betweene a King and subjects , that are fallen out when they are Rebels , there must be an accepting of the pardon , and a promise of new subjection . So then if God be our God , there will bee grace given to take him for our God , to give him homage as a King , to give him our consent as to our Spouse ; thou shalt be my God and I will cleave to thee , as to my Lord and Husband : Can two walke together ( saith the Prophet ) and not be friends ? there can bee no friendship with God , except there be somewhat wrought in us by his Spirit , to make us fit for friendship , that we may looke on him as an object of love and delight : if wee looke on him as an object of hatred , what termes of friendship can there be ? Now , that we may looke on him as an object of love , fit for converse with him , hee must make us such by consent , and yeelding to him , by framing the inward man to his , likenesse that so there may a peace be maintained with him : you see the ground of it , of necessity it must be so . Well , to come to the tryalls , but let me first adde this to the former ; whomsoever God is a God to , it is knowne , specially by spirituall and eternall favours : a man cannot know certainely that God is his God by outward and common things , that cast-awayes may have ; for a cast-away may have Ishmaels blessing , and Esaus portion , blessings of the left hand , common graces . To know undoubtedly therefore , that God is our God , must be by peculiar matters ; for those whose God , God is , are a peculiar people , a holy nation , severed from others . First of all then know , what the Spirit of God saith to thy soule , for they that are Gods have his Spirit , to reveale to their spirits , the secret and hidden love of God ; but if the voyce of the Spirit be silent in regard of testimony , goe to the worke of the Spirit , but goe to the peculiar worke of the Spirit . For though the Spirit may be silent in regard of his testimony , yet there are some workes or other of the Spirit in a man , whereby hee may know that God is his God. As the Spirit of God workes in some sort , a proportion in him unto God ; and none can know better what God is to him , then by searching of his owne heart , what hee is backe againe to God ; for as God saith to him by his Spirit , thou art mine , so they say to God , thou art mine . Let us then come to the tryall , by our carrying our selves to God. Can we say with David , Whom have I in heaven but thee , or what is there in earth in comparison of thee ? when the conscience can tell us , that we make God our treasure and our portion above all earthly things , then wee make him our God. A Christian singleth our God , above all things in the world , for his happinesse . Lord , thou art mine , whatsoever wealth is mine , or riches mine , or friends mine , I stand not upon that , but thou art mine . A rich man runneth to his wealth , and make flesh his arme , he runneth to friends , to beare him out in ill causes , but a true Christian that hath God for his God , he may know it by this , he singleth out God for his portion , runnes to him in all extremities ; Lord , thou art mine : this is a signe that God hath said to his soule , first , I am thy salvation . How can the soule appropriate God to himselfe ? how can he say as Thomas did , My Lord and my God ? except the Lord have spoken peace to the soule before , and have said , I am thy salvation ? It is a signe we have made God our God , when wee prize him and value him above all the world , and when with Saint Paul , Phil. 3. wee count all things dung and drosse , in comparison of Jesus Christ our Lord : what we will doe most for , that is our God ; if wee will doe most for God , he is our God ; if we doe most for pleasures , they are our God , if wee doe most for riches , breake o●…r rests and cracke our consciences for them , that is our God. In a word , whatsoever we value highest , that is our God. Examine what affections wee have to God : ( for it is affection , that makes a Christian ) single out some few that we are most offending in . As first , for feare , it may shame us all , ( indeed a Christian upon his best resolutions is better ) but the ordinary carriage of men is , they feare men more then God , they feare every thing more then him that they should feare above all . For instance , is the retyred carriage of men to God , such as their carryage is to the eye of the world ? will not they doe that in secret ofttimes , that they will not doe openly ? in secret they will commit this or that sinne , and thinke , who seeth ? there are secret abominations in the closet of their hearts , they will not feare to doe that in the eye of God , that they feare to doe in the eye of a child of sixe yeares old , that is of any discretion : Is this to make God our God , when wee feare the eye of a silly mortall creature more then the eye of God , that is tenne thousand times brighter then the Sunne , that is our Judge , is God our God the whiles ? undoubtedly , when God is made our God , there is an awe of the eye of heaven upon a man in all places , therefore this is the condition of the Covenant , Walke before mee , or walke as in my sight ; how doe wee walke before God as in his sight , when there is such a great deale of difference in our carriage secretly , and before the eyes of men ? when wee labour more to approve our carriage to men , then we make conscience of our spirits to God ? This may shame us , even the best of us who are in Covenant with God , and have made God our God , we have cause to be abased for this : and surely one of the best wayes to make Gods children abased and humbled , is to compare the different proportion of their carriage , how they carry themselves to men , whom they respect , and to outward things in the world , and how they carry themselves to God : if God be our God , there will be an universall feare and care to please God in all times and in all places , because hee is every-where , darkenesse and light are all one to him . Trie your selves therefore by this affection : if we make God our God , wee will feare him above all ; for there being such a distance betweene God and us , He the mighty God , and we creatures whose breath is in our nostrils , there can no other way be a Govenant of peace betwixt us , but with much reverence : therfore all Christians are reverent creatures , they doe all in feare , they passe the whole time of their conversation here in feare , they make an end of their salvation with fear●… and trembling , they enjoy their liberties in feare . Saint Iude makes mention of a number of wretched people in his time , that eate without feare : you may know a man that hath not this grace of God in his heart , by his unreverent carriage , hee never thinkes of the presence and All-seeing eye of God. A Christian that hath God to his God , knowes that wheresoever hee is , hee is in the eye of heaven , therefore he is jealous , even of his owne most secret corruptions , he knowes that they are lawlesse of themselves , and therefore he alwayes sets himselfe in the presence of God , he is full of reverence , full of feare , even in the enjoying of his Christian liberties . So likewise for the affection of love : if God be thy God , thou hast grace given thee to love him above all things ; with whom God is graciously reconciled , he giveth them his Spirit to be reconciled backe againe to him , He loveth us , and we love him againe : for wee are by nature enemies to God , as hee is to us , there is no wicked man in the world can love God ; indeed as God is a God , that promiseth salvation he loveth him , hee would faine have that , and therefore would faine be in his favour , but hee cannot love God as he is in all respects , but he hateth him , and hee hateth his children , hee trifleth with his name by oaths and blasphemy , and the like , hee scorned God , hee wisheth that there were no God ; can this man say , that God is his God , when he doth not carry himselfe backe againe to him in his affection as his God ? no such matter , he is Gods enemie , and God is his enemie . So if God be our God , if hee have set his love upon us , wee cannot but love him againe , if hee be reconciled to us , wee are reconciled to him . This is a sure signe that God is our God , if we love him above all . Now , that may be knowne , if wee be zealous , when God is dishonored any way , for whatsoever we make our God , wee will not endure to have touched ; if a man make his lust his God , if that be touched , hee is all in a chafe , when that which a man loveth is touched ) experience shews it ) hee is presently all on a fire . And here the best Christians have cause to be abased ; hath God their love , when they can heare him disgraced , and his name abused , without being greatly mooved , and yet notwithstanding in the meane time , will not endure their owne credit to be touched ? but they are ( as I said ) all on a fire : where there is no zeale , there is no love : certainely when vvee can heare Gods children misused , and Religion indangered , and profession scoffed at , &c. and yet not be affected , nor cannot take Gods cause to heart , this is great fault in our love . And so for joy and delight , wee make God our God , when we joy in him above all things in the world , when wee make him our boast all the day long , as it is , Psalm . 44. 8. when we make him our glory , as he is called our Glory in Ierem. 2. 11. They changed their glory : God is our glory if hee be our God , wee count it our chiefest glory , that we are his , & that he is ours : whatsoever our estates be , we glory in God , and not in our selves : a Christian when he would joy and glory , hee goeth out of himselfe to God , He is his joy . But doe not men joy in the creature and delight in it ofttimes more then in God ? It is a great shame for us , and that for which even the best of us all may be abased , to consider what a deale of delight and comfort wee take in the creature more then in God. We see Ionah , a good man , when his Gourd was taken from him that God raised up to be a shelter for him ; a poore simple defence it was , and yet we see how pettish the good man was , all the comfort he had , could not keepe him from anger and fretting when the Gourd was gone , and yet God was his God. So many men , whereas they should joy in God above all things , yet if God take outward comforts from them , they are as if there were no God in heaven , no comfort there , as if there were no providence to rule theworld , as if they ●…ad no Father in covenant with them . I say this is a great shame for us . Againe , if God be our God , wee will trust in him , relye and depend upon him above all things ; for whatsoever our trust is most in , that is our God : now if our conscience tell us , that wee trust most in God , more then in wealth , or friends , and will not to displease God please any man , it is a signe that we have make God our God , because we trust in him . And surely , if we would examine our selves , the best of us all , it would bring us on our knees , & make our faces be confounded , to consider what a deale of Atheisme there is in our hearts ( though we are not altogether Atheists , yet what a deale there is ) that must be mortified and subdued . For if an honest man , and that we know is faithfull , should say to us , I will be yours , I will take upon me to provide for you , to defend you , to protect you , to stand by you against all adversaries , wee beleeve and hope that hee will doe it , but doe we so to God ? hath he our trust and affiance ? Alas no ; so farre forth , I meane , as wee are not subdued to God : a Christian indeed , in some measure is inabled to make God his trust and confidence , but there remaines abundance of Atheisme , even in the best of us . If God be our God , why doe we not trust in him , depend upon him for all things , depend upon him for protection , and deliverance from all ill ( spirituall ill specially ) from sin , Satan , hell , and wrath , depend upon him for all good ( the good of grace specially ) for the change of our nature , and the forgivenesse of our sinnes ; for spirituall priviledges , adoption and sonneship , for the inheritance of heaven , &c. It is a signe I say , that God is our God , when wee trust in him above all the world , and trust other things onely from him and for him , I will trust man , but man may deceive me , I will not trust him therefore with an absolute confidence , no , that were to make a God of him . What is the reason that God confoundeth proud men at last ? David shewes the reason , this man he tooke not the Lord for his God : when men will in contempt of Religion , set up themselves , and somewhat else to relye on besides God , God at the last brings it to passe , that the world shall note them out , this man trusted in his greatnesse , he trusted in his policy , in his wit , in his friends , this man tooke not the Lord for his God. Againe , if we make God our God , we may know it by our obedience , especially by the obedience of the inward man ; when the inward man is vowed to God , when a man yeeldeth inward obedience to God , it is a signe that God is his God ; when a man can araigne his thoughts and desires before God , & when lusts rise in his heart contrary to the Spirit , he checks them presently , this becommeth not those that are Gods , it beseemeth not those that walke after God , that have Gods Spirit for their leader , therefore he is ashamed presently of base tentations . A Christian can performe the first and last Commandements , which are the most spirituall Commandements , hee can make God his God in his affections , his affections are placed upon him alone , ( as I have shewed before ) he can yeeld up all his inward affections of feare and love and joy , and such like unto God , which is the summe of the first Commandement , and hee can be content not to have his lusts rage and range , suppresses his very thoughts and desires , will not suffer any thing to rise in his heart unchecked and uncountrouled , which is the summe of the tenth Commandement , I meane he can doe it in some measure . And there is a inward passive obedience too : It is God ( as David and other Saints said ) It is the Lord , let him doe what seemeth him good in his owne eyes . I am Gods and he shall dispose of me ; the soule that knoweth God to be his God , hath an inward obedience of contentation with his estate : God is my portion , and it is large enough , the earth is his and the fulnesse thereof , therefore I will be content to be at his disposing whether it be more or lesse , and if any murmuring arise in his heart against God , in respect of his estate or otherwise , he presently suppresseth it , as being contrary to the blessed government that a Christian is under , that should resigne his whole soule unto God. Thus by our affections , by the tryall of them , wee may know whether God be our God ; if wee give him the affections of the heart , which Religion most stands in , when we make the whole inward man stoope and bow , and bend unto him , when we make him our King , and give him the supremacy , when we set the Crowne upon his head , when hee hath our feare , our joy and delight , our love , our trust , I meane , when he hath the supreame of all , for we may love man , as God deriveth good to us by him , and so for the rest , but God must be supreme , others must be loved and feared , &c. in him and for him , but hee chiefely , when wee depend upon him for all deliverance out of ill and for all good , and shew our dependance on him , by our subjection to him in all his wayes , by our yeelding to him obedience answerable to all this , and especially when we shall shew it by performing inward worship to him , when we walke before him pefectly & sincerely , as it is in the beginning of this Chapter , I am God All-sufficient , walke before me and be perfect : By this we may know , that God is our God. I need not enlarge it , the practise of the first Commandement will teach us what is our God , whatsoever we give the supremacy of the inward man to , whatsoever we love most , whatsoever wee trust most , whatsoever we feare most , whatsoever we joy and delight most , whatsoever wee obey most , that is our God. I am the Lord thy God , ( in the first Commandement ) there is the ground , what followes ? Thou shalt have no other Gods but me , that is , thou shalt love nothing in the world , nor feare nothing , nor trust in nothing , nor joy in nothing more then me , no , nor with me , but all things else thou shalt trust them , and feare them , &c. in me and for me : otherwise what is our love is our God , what is our trust is our God , what is our greatest feare is our God : if wee feare man , feare him to doe ill , man is our God ; if we love the creature , or sinne , that is our God ; if wee cracke our consciences for wealth , the covetous mans wealth is his God ; if wee cracke our consciences for pleasures , or for our bellies , our pleasures and our bellies , and our lusts are our God : we make not God our God except we give him the supremacy of the inward man. But to proceed , and to come to some few familiar signes more that will try us , though these may try us , in the intercourse that is betweene God and us . Whosoever hath God for their God , they have the spirit of supplication & prayer , to cry unto God , to run unto him , specially in extremity , all Gods children have the spirit of adoption to crie , Abba Father ; they have the spirit to give them boldnesse to God , when otherwise their nature , and likewise trouble joyning with nature , and tentations would make them runne from God , yet the Spirit of God in them makes them bold to goe to God in Jesus Christ ; Gods children that are in Covenant vvith him , can at all times pray to God ; if they cannot pray , they can chatter and sigh to God : there is somewhat they can doe , there is a spirit in them that groaneth and sigheth , as Rom. 8. and God heareth the voyce of his owne Spirit , they are cryes in his eares : My groanes and sighs are not hid from thee , saith the Psalmist . The spirit of supplication vvill shevv God to be our God , because if he vvere not ours , vvee could not be bold to goe to him , in the time of extremity especially ; this signe you have in the 13. Zach. last , They shall call upon my name , and I will heare them ; they shall be my people , and I will be their God : Invocation & prayer is a signe that God is our God , vvhen vvee goe to God presently in all our vvants and necessities by prayer . Pharaoh and reprobate spirits , say to Moses , pray you for me ; but as for a spirit of supplication in themselves they have not ; they may speake of prayer , but they cannot pray , whosoever is Gods , he can crie to God ; a child wee know the first voyce it uttereth as soone as it is borne , it cryes , so Gods new borne children they can crie unto God. Paul in the 9. Acts , you shall find him praying as soone as ever he was coverted ; and certainely those that use not to pray morning and evening , and upon all occasions , that acquaint not themselves with God , God is not their God ; if he were their God , they would seeke to him , and be acquainted with him , the Spirit will teach them to goe unto God as to a Father . Againe , wee may know that God is our God by this , by our separating from all others , in our selves , and out of our selves , there is a separation in our selves , for there is the first separation . God whose God hee is , hee giveth them his Spirit , and that like fire severeth the drosse , and gathered the sold together , and as heate in the body , that severeth good nourishment , and separateth that which doth not nourish the body , sowhere the Spirit of God is , hee workes a separation betweene the flesh and the spirit , the spirit will know what is spirituall , and vvill discerne vvhat is in us that is fleshly , and vvill joyne to spirituall things , and the spirit vvill be one as it vvere , there vvill be a sweet agreement in the vvord , in the Sacraments , in good company , in holy meditation and the like , and a separation from the flesh . A Christian knowes , that hee is redeemed from himselfe , ( as farre as hee is naught ) we are redeemed from our selves and our owne base nature , as vvell as from hell and damnation , therefore there is first a separation in our selves from our selves , it begins there , vve have nothing to doe vvith our corruptions , we will not owne them . And vvhere this sweet Covenant is , that God is our God , as there is a separation from our selves and our corruptions , so there is a separation from all that joyneth with our corruption , a separation in affection , from delighting in all that is not God , from all such occasions and company , as strengthneth our corruption . A Christian knowes what hee hath of Gods in him , and what he hath of Satan , and that he must weaken , therefore he severeth himselfe from that which strengthneth the one , and weakeneth the other : this tryall is exprest in 2. Cor. 6. last , Comeout from amongst them , separate your selves , and I will be your God , and you shall be my people ; ( he speakes for direction , especially in our society and acquaintance , for that is the thing hee aymeth at ) how shall wee know that God will be our God ? we must separate our selves , and touch no uncleane thing , nothing that will helpe rebellion : therefore those that have an indifferent disposition to all companies , and can so●…ace themselves in any society , though never so corrupt , that beare themselves plausible to all , and would be thought well of all , and so will venter upon all occasions , it is an ill signe that they are carnall people , when in the nearest league in friendship or amity , or in intimate familiarity , they will joyne with any , all are alike , it is a signe they have not God for their God , for then they would have common enemies and common friends with God : common enemies with God , whom God hated , they would hate : as God in Covenant blessed them that blesse us , and curseth them that curse us ; so they that are in Covenant and friendship with God , will hate with a perfect hatred whatsoever it is that hateth God , they will have nothing to doe in intimate familiarity further then their callings presse upon them , they will give them their due in humanity and curtesie , but no more ; their love and delight will be in God , and those that are his , that represent him , that have his Spirit and Image . How oft is this , I am the Lord your God , repeated by Moses as a ground of separation from Idolatry ? it is exprest almost every where , and indeed if the Lord be our God , there is ground enough of separation from all that is not God , it cannot be otherwise . Another signe and evidence that God is our God , is victory over our base corruptions in some measure : this you have in Rev. 21. 7. He that overcometh shall inherit all things , I will be his God , and he shall be my sonne : how shall I know that God is my God , and that I am his sonne ? if by the power of his Spirit , I am able to overcome and conquer in some comfortable measure , base tentations , and my base corruptions and lusts , when I lye not as a beast , or as a carnall man under sinne , but God hath given me in some measure spirituall strength over sinne . Vndoubtedly these and such like workes of the Spirit together with the testimony of the Spirit will be wheresoever God is our God. In a word , to name no more tryalls but this , whosoever God is a God to , there will be a transforming unto God , a trans●…orming unto Christ , in whom God is our God : for wee must know that we are renewed according to the Image of the second Adam , our comfort is by God revealed in Christ : If God be our God in Christ , we will be like to God , and that will be knowne that we are like to God , if wee be like to God in the flesh , God incarnate : for we are predestinated to be like God incarnate , God first hee is Christs God before hee is ours , and as Christ carryed himselfe to God , so if wee be Gods , wee must carry our selves like Christ , be transformed unto him : how did Christ carry himselfe to God ? God was his God , My God , my God , saith Christ upon the Crosse. Now the Gospell sheweth that be obeyed his Father in all things , in doing and suffering , Not my will , but thy will be done . You know how full of mercy and compassion he was , how hee prayed all night sometimes , though he knew God would bestow things on him without prayer , yet hee would pray in order to Gods appointment , you know how full of goodnes he vvas , going about continually doing good , and that in obedience and conscier ceto Gods command : in a vvord , looke how Christ made God his God , and carryed himselfe to God , so must we , for wee are predestinated to be transformed to the Image of the second Adam , Christ. Especially observe one thing , ( I touched it before ) whom vve runne to and trust to in extremitie , is our God : Christ in extremitie , vvhen hee felt the anger , and indured the wrath of God being a surety for our sinnes , yet My God , my God still , so if wee make God our God , chiefly in the greatest extremitie , in the time of desertion as Christ did , it is a good signe . I doe but touch these things , the point you see is large , I onely give you matter of meditation , you may inlarge them your selves in your owne thoughts . These I thinke sufficient tryals , whereby you may know vvhether God be your God. Having now thus unfolded these Termes , let us see vvhat vve may draw from thence for our use and comfort . First then , if by these tryals wee find that God be not , or have not beene our God : Alas , let us never rest , till wee make it good , that God is our God : For vvhat if vvee have all things , if wee have not God vvith all things ? all other things are but streames , God is the Fountaine ; if vve have not the Spring , vvhat vvill become of us at last ? Achitophel had much vvit and policie , but hee had not God for his God , Ahab had power and strength , but hee had not God for his God : Saul had a Kingdome , but he had not God for his God : Herod had eloquence , but he had not God for his God : Iudas vvas an Apostle , a great professour , but hee had not God for his God ; vvhat became of all these ? vvit they had , strength they had , honour they had , friends they had , but they had not God , and therefore a miserable end they made : vvhat miserable creatures are all such , when they shall say , friends have forsaken me , wealth hath forsaken me , and health hath forsaken me ; terrours lay hold upon me , the wrath of God hath over-taken me , but they cannot say , God is my God ; oh such are in a miserable case , in a fearefull estate indeed : nay suppose they have all these , suppose they could say , they have a vvorld of riches , they have inheritances , they have friends , &c. yet if they cannot say , God is my God , all is vanity : the whole man is this , to have God to be our God : this is the whole man , to feare God & keep his Commandements , Eccles. 1●… . l●…st , If a man have all the world , and have not God for his God , all is but vanity and vexation of spirit : never rest therefore till wee can proove our selves to be in the Covenant of grace , till we can say , God is my God. But secondly , when wee have found God to be our God , then make this use of it , a use of resolution : is God my God ? then I will resolve to please him , though all creatures bee against me ; this was their resolution in the 4. Micah , Every Nation walketh in the name of his God , but we will walke in the name of the Lord our God for ever and ever : resolve with Ioshuah and others to please God , whosoever saith the contrarie , to walke after the Commandements of God , whatsoever others do or say . In all discouragements from men or Devils , let us set this as a buckler , God is my God. Arme our selves with resolution against all feares and threatnings of men , of men of terrour , against the Arme of flesh , they say they will doe this , and this ; I but God is my God , all that they doe they must doe in his strength : Arme our selves with this , against the power and gates of hell : feare not the Devill , if wee feare man or Devill more then God , feare them so , as to doe any thing to displease God , we make them God : If our conscience rightly tells us , that what is to be done by us , is the will and command of God , and that herein I serve God , wee need not feare any opposer , but oppose this as an Armour of proofe against all creatures , against all discouragements whatsoever : And certainely experience telleth us , and approoveth it to be true , that nothing can dismay a man that doth things in conscience to God , and knowes God will beare him out in it , though not from danger in this world , ( and yet for the most part he doth that too , those that are the stoutest men for God , are oftentimes most safe , alwayes freed from inward dejection ) yet God disposeth of it so , as that he that keepes a good conscience , shall alwayes be a King and rule over the world , and therein hee performes his promise , whatsoever discouragements hee endureth outwardly , yet no discouragement can cast downe that soule that lookes to God ; In his conscience hee knowes that he takes God to be his , that hee serveth him , and that it shall goe well with him at last , that God will be Alsufficient to him , and this rayseth him above all , makes him rule and raign over his enemies , and be a terror to those that doe him hurt . Againe , if God be our God , then let this stop all base and covetous desires after earthly things , if God be our portion , why should we grapple too much after the world then ? what need we cracke our consciences and breake our peace for the mucke of the world ? is not God our portion ? is he not rich enough ? is not hee Lord of heaven and earth ? hath not hee promised that hee will not faile us nor forsake us ? I am thy exceeding great reward , saith God to Abraham , is not this enough ? what doth Satan for us when hee getteth us to crack our consciences by griplenesse after earthly things ? hee promiseth , thou shalt have this and that , but I will take God from thee , as he did Adam in Paradise , thou shalt have an Apple , but thou shalt loose thy God : All his solicitations to base and earthly courses tend to nothing else but to take God from us : Now when God is our God , and he hath promised to be our portion , let it be sufficient for us , let us not for the displeasing of him , take any condition from Satan or the world upon any termes . Againe , if so be wee know this for a truth that God is our God , then let it be a use of exhortation , to stir us up to keep and maintaine and cherish acquaintance and familiarity with him ; as it is in Iob. 22. Acquaint thy self with God , if we be acquainted with him now , hee will be acquainted with us in time of sorrow , in the houre of death , therefore cherish acquaintance with him , wheresoever wee may meete with God be there much , bee much in aring , inreceiving the Sacrament , in praying to him and making our suits known to him in all our necessities , be much in the society of Saints , God hath promised to be there , therefore cherish the society of all that are good : what a friendly course doth God take with us ? he seekes for our acquaintance , and therefore giveth us his Ordinances , the Word and Sacraments , sendeth his messengers , the good motions of his Spirit to our hearts , to leave the world and vanities of it , to make us out of love with bad courses , and joyne with him in friendship and familiarity , oh let us make use of these blessed meanes , checke not these good motions , but yeeld unto them and obey them , grieve them not , the Spirit is sent to make God and us friends , who were enemies , grieve not the Spirit , entertaine his motions , that we may be acquainted with God. But doe we doe so ? truly no , indeed if God will be our God to save us , and let us live in our swearing and lying , and deceiving , and in other base courses , wee would be content with him upon these tearmes , but to be our God so that wee must serve him and love him , and feare him , and joy in him above all , and have nothing in the world without his favour , then let him take his favour to himselfe , wee will have none of it : though men speak it not with their mouths to the world , yet the inward speech of their hearts , is to this purpose , if wee must bee the people of God , upon these tearmes , to renounce our pleasures and profits , let him bee a God to whom he will for us , if he will save us , then welcome his favour , we will bee glad of his acquaintance , otherwise we will have none of it , what is the speech of the world but this ? these men when they shall at the day of judgement clayme acquaintance with God , and say , Lord , Lord open to us , wee have knowne thee in the streetes &c. what will God say ? depart from me , you workers of iniquity , I know you not , you were acquainted with me indeed outwardly in the ministery of my word , but you kept not an inward and spirituall familiarity with me in my ordinances , you used not the society of the saints , you entertained not the motions of my spirit which I sent to you , to leave your ill courses , I know you not , this shall bee the answer to such wretched persons . Lastly , if by these comfortable signes wee finde God to be our God , then here is a spring of comfort opened to a Christian : if God be mine , then all that he hath is mine , hee is my Father , hee is my husband , hee is my rocke , his goodnesse , his wisedome , his providence , his mercy , whatsoever hee hath is mine : If wee had any man in the world that had all wisedome in him , and all the strength of the world , and all goodnesse , and all love in him , and all this for us , what an excellent creature were this ? God hath all this , and a Christian that hath God for his God hath all this and much more , for whatsoever is in the creator , is much more in him . Hereupon commeth all those styles , and sweet names , that God hath taken upon him in the scripture , because he would have us to know that all comforts are together in him , the names of all the creatures that are comfortable , God hath bin pleased to take upon him , to shew us what a God he is , he is water to refresh us , a sun to comfort us , a shield to keepe evill from us , a rocke to support us , chambers to cover us in the time of danger , and such like , and in every creature God hath left foot steps and beames of himselfe , that man being an understanding creature , might finde out God in them : In water there is a beame of his refreshing power , in the sunne , a beame of his cherishing power , and the like , and when we receive comfort from the creature , which hath but a droppe , a beame of his goodnesse , wee should consider how good God himselfe is , if this bee so comfortable , what is God that is my God , here wee use the creatures to refresh us , and God deriveth his goodnesse usually to us by them , what will he be to us in heaven , when he will be all in all : and whatsoever comfort God hath , Christ hath , because God and Christ joyne together for our good , for God is in Christ reconciling the world to himselfe , and if God be ours , Christ is ours , and if God and Christ be ours , all things are ours , because all things are Gods , Angels are ours , Cherubins are ours , because God is ours . It is a point of wondrous comfort , a poor christian when he hath nothing to trust to , he may perhaps say sometime , that hee hath no friend in the world , and hee hath many enemies : I but hee hath a God to goe to , if hee have not the beame , yet he hath the Sunne , if he have not the streame , yet hee hath the fountaine , if wee have not particular benefits that others have , yet hee hath better , whatsoever portion hee have in the world , hee hath a rich portion , for God is his portion : God is my portion saith the Church , in the 3. Lumenta . therefore will I hope in him : The poor Church had nothing else in the world to comfort it , for it was in captivity , in the middest of enemies , had no wealth nor friends , nor any thing , yea but God is my portion saith my soule , and therefore God being mine , in him I have friends , and wealth , and pleasure , and all whatsoever , and so hath every Christian soule , and never more then when the creature and the comfort of it is taken away : hee never findes God more his God , then when hee is deprived of those meanes that usually derive comfort to him , for then God immediately commeth to the soule , and comforteth it , and the disposition of a true Christian is at those times to take advantage by grace to get nearer to God , to cling faster to him , to solaae himselfe more in him as his portion . What a spring of comfort is here arising to a Christian in all estates ? If God be his God , then hee may claime him upon all occasions , and at all times , as the saints in the Scripture have done . David , Iehosaphat , and all the saints what doe they alledge in their prayers to God ? thou art our God , we are thy people , the sheepe of thy pasture , the vine that thy right hand hath planted , the Lord is my shepherd &c. What made the disciples when they were ready to bee drowned to cry out , Master save us ? but because they knew that they were servants in Covenant , that hee was their Master , we should use this as a plea to God in all the Calamities of the Church , we are thine , thou art ours : doubtlesse thou art our God ( saith the Church ) though Abraham have forgotten , and Israel be ignorant of us . It is a point of spiritual wisedome , when we know we are in Covenant with God , to improve it as an argument to perswade God to helpe us in any streight : I am thine , Lord save mee saith David , Psal. 119. Thou art my God , Lord looke to me , protect me , direct me , ease me , recieve my soule , this is a plea that obtaineth any thing of God in all extremities whatsoever . I will establish my Covenant betweene me and hee , and thy seed after thee , &c. I come now to the qualities of this covenant , and before I speak in particular of them , I beseech you observe one thing ( which I will but touch , to make an entrance to that which followes ) from the manner of setting downe the Covenant : it is not here set downe as it is in other places of Scripture , I will bee thy God , and thou shalt bee my people , but here is only the first part , the maine of the covenant of grace recyted , I will be thy God , why doth he not say too , thou shalt take me for thy God , because where the first is , he ever works the second , our part depends upon his : all our grace that wee have to answer the Covenant is by reflexion from God , hee chuseth us , and then we chuse him : he knoweth us , and therefore wee come to know him , he loveth us first , and then we love him , he singleth us out to be a peculiar people , and we single out him above all things to be our portion , whom have I in heaven but thee ? It is therefore ( to come to the first quality ) called a free Covenant , it cometh from God , meerely of grace , it is of grace , that he would enter into any tearmes of agreement with us ; it is of grace that he would send Christ to dye , to be the foundation of the covenant ; it is of grace that he giveth us hearts to take him for our God , to depend upon him , to love him , to serve him , &c. All is of grace , and all commeth from him . So you see , that it is a free Covenant , that 's the first quality . Againe , secondly it is a sure , a certaine Covenant . I will establish my covenant . But in whom it is established , how commeth it to be sure ? It is established in Christ , the Mediator of the covenant , in the Messiah : for in thy seed shall all the Nations of the earth bee blessed . That 's the fundamentall promise , all other promises , the promise , of the Land of Canaan , the promise of the multiplying his seed , as the starres of Heaven , they were all but accessary , this is the grand promise , in thy seed , in Christ , shall all the Nations of the earth bee blessed . So it is a sure Covenant , because it is established in the Messiah , Christ , God-man . And Christ being God and man , is fit to be the foundation of the Covenant , betweene God and man , for he is a friend to both parties : as man , hee will doe all that is helpefull for man , and as God , he will doe nothing that may derogate from God ; and so being God , and being God and man , he brings God and man together comfortably , and sweetly , and keepeth them together in a sure and firme agreement . For first of all hee takes away the cause of division that was betweene God and us , because by his sacrifice and obedience , he did satisfie Gods wrath , and that being satisfied , God and us are at peace , and friendship : for God till then , though he bee a fountaine of goodnesse , yet he was a fountaine sealed , the fountaine was stopped by sinne , but when there is a satisfaction made by Christ , and we believing on him , the satisfaction of Christ is made ours , it is a sure Covenant , because it is established in Christ , the blessed seed . And as it is a sure Covenant , so thirdly it is an everlasting Covenant , I will make an everlasting Covenant with thee , so it is set downe here . Everlasting in these respects . For when wee are in Christ , and made one with him by faith , hee having satisfied Gods wrath for us , and made him peaceable , then God is become our father , and he is an everlasting father , his love to us in Christ is like himselfe , immutable . For even as Christ , when hee tooke upon him our nature , he made an everlasting Covenant with our nature , married our nature to himself for ever , and never layeth aside his humaine nature , so he will never lay aside his misticall body , his Church . As Christ is God-man for ever , so misticall Christ , the Church , is his body for ever . As Christ will not lose his naturall , so he will not lose his misticall body , I will marry thee to my selfe for ever ( saith God in the Prophet ) so then it is everlasting in respect of God , hee being Immutable , I am God saith he , Mal. 3. 6. ) and I change not , and Christ , the foundation of the covenant , is everlasting . And then againe it is everlasting , in regard of us , because , if wee bee not wanting to our selves , wee shall bee for evermore , in Grace heere , and in Glory for ever : the fruites of Grace in us , that is , the work of the Spirit , it is everlasting , for howsoever the graces we have , be but the first fruits of the spirit , yet our inward man growes more and more , till grace end in glory , till the first fruits end in a harvest , till the foundation bee accomplished in the building , God never takes away his hand from his owne worke . Everlasting also in regard of the body of Christians , God makes a covenant with one , and when they are gone , with others , alwayes God will have some in Covenant with him , he will have some , to be a God to , when we are gon , so long as the world continueth . So that we see it is in every respect an everlasting covenant , God is everlasting , Christ is everlasting , the graces of the spirit are everlasting . When we are dead , he will be a God unto us , as it is said , I am the God of Abraham , of Isaac , and of Iacob , their God when they were dead : he is the God of our dust , of our dead bodies ; he will raise them up , for they are bodyes in Covenant with him , I am the God of whole Abraham , and not of a piece , therefore his body shall rise againe . It is an everlasting Covenant . That is the third quality . Lastly , it is a peculiar Covenant . I will be thy God , and the God of thy seed . All are not the children of Abraham , but they that are of the faith of Abraham , God is in Covenant only with those that answer him , that take him for their God , that are a peculiar people : It is not glorying in the flesh , but there must be somewhat wrought that is peculiar , before we can be assured we are of Abrahams seed , and in Covenant with God. And we may know that we are Gods peculiar by some peculiar thing that wee can doe : what peculiar thing canst thou doe ? ( to speak a little of that by the way ) thou lovest , and art kind , but saith Christ , what peculiar thing canst thou doe ? A heathen man may be kind and loving , but canst thou overcome revenge , canst thou spare , and doe good to thine enemies ? canst thou trust in God when all means faile ? what is the power of the spirit in thee ? doth it triumph in thee over thy naturall corruption ? canst thou doe as Abrams did ? hee left all at Gods command , canst thou doe that if need should be ? canst thou leave children , and wife , and life , and all at Gods command ? Canst thou sacrifice Isaac as he did ? canst thou more trust in the promise of God , then in the dearest thing in the world , yea , then in thy own feeling of grace ? whatsoever is not God , canst thou be content to be without ? canst thou relye upon God , when he appeareth to be an angry God ? Abraham knew that there was more comfort in the promise , than in Isaac , if thou have comfort in the promise more than in any thing else , then thou art one of Abrahams seed , thou hast sacrificed thy Isaack , never talke of Abraham else , never thinke that thy portion is great in God , be what thou wilt by profession , if there be no particular thing in thee which is not in a naturall man , if thou art covetous , as gripple for the world , as very a drudge in thy calling ; as licentious in thy course as carnall men are , thou art none of Gods peculiar ones , thou art none of Abrahams seed . Gods people have somewhat peculiar that the world hath not . It is a peculiar Covenant . Thus you see the qualities of this Covenant , it is a free Covenant , a sure Covenant stablished in the blessed seed , the Messiah , it is an Everlasting Covenant , and it is a peculiar Covenant . To make some vse of this in a word . Heere then you see is another Spring of blessed comfort opened to a Christian. If hee findeth God ( though this assurance bee little ) to be his God in regard of peculiar favours , let him remember it is an everlasting favour , his love is everlasting , the foundation is everlasting , the graces of the spirit are an everlasting spring , alwayes issuing from Christ our head , grace is never drawne dry in him . God is our God to death , and in death , and for ever : all things in the world will faile us , friends will faile us , all comforts will faile us , life will faile us ere long , but this is an everlasting covenant which will not faile . It is a point of comfort in the losse of friends , in the losse of estate in this world : If I lose friends , yet I cannot lose God , if hee be mine , he is mine for ever , a friend now , and a friend ever , my portion now , and my portion for ever , whatsoever God takes away , hee never takes away himselfe , and in him I have all that is taken away , all the comfort that hee doth still derive to mee by friends , hee resumeih to himselfe , it is not perished with the party , he can immediately by himselfe convey whatsoever comfort was derived to me by others : he is God Al-sufficient , that is , put the case all the world were taken away , not only friends , but the sun , the light , the earth , food and rayment , all , as it shall be at the day of judgement , if all bee taken away , yet I have him , yet I have him that made all , that supporteth all , cannot he doe all in a more excellent manner , is not he Al-sufficient , though I lose all things else ? It is a point of wondrous comfort , God knew it well enough , therefore he laboureth to stablish the heart of the father of the faithfull , good Abraham , here with this instead of all . I am God Alsufficient , and I will be thy God. Againe , if this be so , that God will be a God to us for ever , let us comfort our selves hence in all the unfaithfull dealings of men , they are friends to day , and enemies to morrow , but God is my God , and whom he loveth , hee loveth to the end . An ingenuous spirit certainely esteemeth it the greatest crosse in the world , and if any thing will whet a man to heaven , this is one , that those whom hee trusteth will prove false , and at length deceive him : Man is but man , in the ballance hee is lighter then vanity , but he that is in Covenant with God , his promise and love , and faithfulnesse never faileth : A Christian in all the breaches of this world , hath this comfort , that he hath a sure God to trust to , hee that hath not God to trust to , and is unfaithfully dealt withall in the world , what a wretched man is hee ? this was Davids comfort , when he was beset with calamities , and miseries , all tooke from him , and the people were ready to stone him , he trusted in the Lord his God. I come to the extent of it . To thee and to thy seed after thee . Why doth he make the Covenant with his seed , as well as with himselfe ? I answer , we apprehend favours and curses more in our seed ofttimes , then in our selves ; and it will humble a man to see calamities on his posterity , more then on himselfe , and a man more rejoyceth to see the flourishing of his seed , them of himselfe . It is said that Iosiah did dye in peace , though he dyed a bloody death , because hee saw not the ruine of his house and family , which was worse then death . God saw how Abraham apprehended and valued seed , when hee said , what wilt thou give me , since I am childlesse ? therefore God intending a comfortable enlargement of the covenant of Grace to Abraham , extends it to his seed . I will be the God of thy seed . It is a great blessing for God to bee the God of our seed : it is alluded to by S. Peter in the new Testament , The promise is made to you and to your Children . But what if they have not Baptisme , the seal of the Covenant ? That doth not prejudice their salvation , God hath appointed the sacraments to be seales for us , not for himselfe , hee himselfe keepeth his Covenant , whether we have the seale or no , so long as we neglect it not , therefore we must not thinke if a childe dye before the sacrament of baptisme , that God will not keepe his Covenant , they have the sanctity , the holinesse of the Covenant . You know what David said of his childe , I shall goe to it , but it shall not returne to me , and yet it dyed before it was circumcised . You know they were 40 yeers in the wildernes and were not circumcised , therefore the sacrament is not of absolute necessity to salvation . So , he is the God of our children , from the conception and birth . But how can God bee the God of our children , when they are borne in corruption , Children of wrath ? Can they bee Children of wrath , and the Children of God both at one time ? I answer yes , both as one time , for even as in civill matters , in our city here , a man may be a free-man of the city , and yet be borne lame or leprous , or with some contageous disease , this hindreth not his freedome : so the children of a believing father and mother , may bee freemen of the city of God , and in the covenant of grace , and yet be tainted with originall sin , that over-spreadeth the powers of the soul notwithstanding . Whence we see a ground of baptizing infants , because they are in the Covenant . To whom the Covenant belongs : the seal of it belongs , but to infants the Covenant belongs , therefore the seale of it , Baptisme , belongeth to them : If circumcision belonged to them , then Baptisme doth , but circumcision belonged to them : for the eighth day they were circumcised , therefore Baptisme belongeth to them . Anabaptisticall spirits would not have children baptized , if they believe not : why then were the Children of the Iewes circumcised ? They were circumcised , because they were in Covenant : and is not the Covenant of grace enlarged ? wherein doth the new Covenant differ from the old , but ( among many other things ) in the enlargement of it ? there is now a new people , the Gentiles in Covenant , that were not before , new Priests , new sacrifices , new sacraments , all is new in the covenant of grace : if all be enlarged in the covenant , why should we deny the seale of the covenant to them in the new , that had it in the old , even children ? It is sencelesse . The Scripture to meete with such , applyeth baptisme to them , and circumcision to us , to shew , that in the covenant of grace , they are all one in effect , 1 Cor. 10. All they were baptized under the cloud , and S. Paul saith , 1 Colos. Wee are circumcised with circumcision , without hands . We are circumcised , and they were baptized : to shew I say that all are one in Christ. Christ is all one , yesterday , to day , and the same for ever , yesterday to them that were under the law , and to day to us under the Gospell , and for ever to posterity ; and therefore if Children had interest in Christ then , so they have now . This is cleare , and undeniable , God is the God of our Children . This should bee an encouragement to parents , to bee good , if not for love of themselves , and their owne soules , yet for their Children and posterity sake , that God may do good to their children for them , they cannot deserve worse of their children , then to bee naught themselves . How many examples are there in Scripture that God plagued and punished the children for the fathers sinnes ? though in the maine matter hee will not doe it sometimes , because he is gracious and good , he will be good to the children , though their parents bee naught , as Ioshua , and Caleb came into Canaan , though their parents were rebels , and died in the wildernesse . Yet it is a discomfortable thing , when parents are naught , they may looke that God should punish their sin in their Children . There is a great deale of care taken by carnall parents , here in the City , ( and every where too ; but in the City especially ) by covetousnesse , a reigning sin : they will not make God their God , but the wedge of Gold to be their God. They labour to make their children great , if they can leave them rich men , great men in a parish , to beare office , to come to honour , that is their maine endeavour , for this they drudge and neglect heaven and happinesse . But , alas , what is this ? Thou mayst leave them much goods ; and the vengeance of God with them , thou maist leave them much wealth , and it may be a snare to them , it were better thou hadst left them nothing . Looke into the state of the City , those that are best able in the City , doe they not rise of nothing ? and they that have bin the greatest labourers for these outward things , that they may call their lands after their owne names , God hath blowne upon them , and all hath come to nought in a short time , because they have not made God their portion . Of all things parents should labour to leave them God for their God : to leave them in Covenant with him , lay up prayers in heaven for them , lay the foundation there , sowe prayers there , that may be effectuall for them when you are gone . And this likewise should bee a comfort to poore Christians , that have not much to leave their children . I can leave my childe nothing , but I shall leave him in Covenant with God : for God is my God , and alwayes hath bin , and ever will be , he will bee the God of my seed . I shal leave him Gods blessing , and a little well gotten goods that the righteous hath , is better then a great deale ill gotten , God addeth no sorrow with that . There is no fearefull expectation another day , as there is , of that which is ill gotten , when the father and childe shall meet in hell , and curse one another , when the sonne shall say to the father , you insnared your selfe to make me happy , and that turned to my ruine : this shall make wicked wretches curse one another one day . A poore Christian that cannot say he hath riches to leave his children , yet he can say , God is my God , and I am sure he will be their God , though I have but little to leave them else , I shall leave them Gods blessing . Good parents may hope for a blessing upon their children , because God is their God , and the God of their seed . For the sacrament , a word . The Sacrament is a seale of this Covenant , that God is our God in Christ , and wee are his people . God to his word addeth seales , to help our faith : what a good God is this ? how willing is hee to have us believe him ? one would thinke that a word from him , a promise , were enough , but to his promise hee addeth a covenant : one would think a covenant were enough , but to that hee addeth seales , and to them an oath too . I have sworne to David my servant . Thus hee stoopes to all conditions of men , he condescendeth so farre , to use all these meanes , that hee may secure us . You know that a promise secures us , if it be from one that is an honest man , wee say that wee are sure to have it because of his promise : but when wee have his Covenant , then wee are assured more because there is somewhat drawne . Now wee have Gods covenant , and his seale , the sacrament , and then his oath . If we will take him for our God , and renounce our wicked courses , wee shall lose nothing by it , wee shall part with nothing for God , but we shall have it supplied in him . If we lose honour , wealth , or pleasure , we shall have it abundantly in him ▪ What doe we heare in the sacrament ? doe we come only to receive his love to us ? No , we make a covenant with God in the Sacrament , that hee shall be our God , and wee promise by his grace to lead new lives hence forth , wee have made a Covenant with God at first in Baptism , now we renew it in taking the Sacrament , and it is fit , for if he renew his covenant oft to us in love to be ours , we should renew ours oft with him , to take him to be our God. Seaven times in Gen. he renewed his covenant to Abraham , because hee would have him trust what hee said ; then we should seven times , that is oft , come to the Sacrament , and renew our Covenant with him , to take him for our God : and remember what ti●… to sin after the receiving the sacramē●… . Sins against conscience break off a covenant renewed , sin hath an aggravation now , you that mean to receive , if you sin willingly after , 't were better you had not received : what makes adultery worse thē fornication ? saith Mal : T was the wife of thy covenant : adultery breaks the covenāt of marriage , it is worse then fornication where there is not a covenant . So you have made á covenant with God in your Baptisme , and now you come to renew it ; if you sinne now , it is an aggravation of the sinne , it is adulterie , it is disloyaltie against God. Remember therefore , that we doe not onely take here Gods kindnesse sealed in the Sacrament , but we repromise back againe to lead new lives . All must resolve by his grace to obey him henceforward ; and to take him for our God. The way therefore will be to put this into the condition of your promise now , and prayer after : Lord , I have promised this , but thou knowest I cannot performe the promise I have made , and the condition thou requirest , of my selfe : but in the Covenant of grace , thou hast said that thou wilt make good the condition : thou hast promised to give the spirit to them that aske him ; thou hast promised to Circumcise my heart , thou hast promised to teach me , thou hast promised to delight over me for good , thou hast promised to Wash me with cleane water , thou hast promised to put thy feare in my heart , thou hast promised to write thy Law in the affections ; I would feare thee , and love thee , and trust in thee , and delight in thee : thou knowest I cannot fulfill the conditions , thou art able and willing ; thou art as able to make me doe these things as to command me to doe them ▪ Thus we should desire God to give the grace that he requires in the use of the meanes ; for that must not be neglected , we must attend upon the Ordinances , use the parts that are given us , and in that , to him that hath , shall bee given : thou shalt not need any necessary good to bring thee to heaven , if thou wilt clayme the promise of the covenant in the use of meanes : wee shall want degrees perhaps , but in the covenant of grace , it is not degrees that brings us to heaven , but truth . Now in our renewing the Covenant with God , let us not despaire of his performance , let not that hinder us from comming to the Sacrament , but come cheerefully , and know , that hee that hath made the Covenant with thee to be thy God , and to give thee all particular grace ( in the use of all good meanes ) will performe it : Hee will performe it , if wee come in sincerity of heart . If wee come to daube with God , and after to follow our sinfull courses , this is to mocke God. This made David take it to heart so much , that his familiar friend that eate at his table , lift up his heele against mee . May not God complaine of us , that we come to the communion , to his table , with false Iudas hearts , and afterwards betray him ? hee may say , my familiar friends they came , and eat with me , yet they have lift up the heele against me , they are rebellious , they will leave no finne , that before they were enthralled to , so instead of a blessing , wee bring a curse upon us , a just reward of our disloyalty . Oh remember that it is a great aggravation of sinne , after the Sacrament . I speake not this to discourage any , but to encourage us rather , if wee come with sincere hearts , and with resolution to please God , wee may looke for all the promises from God , all that hee hath promised , hee is ready to performe , if wee in faith can alleadge the promise . Lord remember thy promise , wherein thou hast caused thy servant to put his trust . FINIS . THE DEMAND OF A GOOD CONSCIENCE . In one Sermon upon 1 PET. 3. 21. BY The late Learned and Reverend Divine , RICH. SIBBS : Doctor in Divinity , Mr of KATHERINE Hall in Cambridge , and sometimes Preacher to the Honourable Society of GRAYES-INNE . 2 COR. 1. 12. For our reioycing is this , the testimony of our Conscience , &c. LONDON , Printed by E. Purslow , for N. Bourne , at the Royall Exchange , and R. Harford at the gilt Bible in Queenes head Alley , in Pater-Noster-Row . 1639. THE DEMANDE OF A good Conscience . 1. PET. 3. 21. The like figure whereunto , even Baptisme doth also now save vs ( not the putting away the filth of the flesh , but the answere of a good Conscience toward God ) by the resurrection of Iesus Christ. THe dependance of these words upon the former is this . The blessed Apostle had spoken before of those that were before the flood , and of Noahs saving in the Arke : whereupon he mentions Baptisme . The like figure whereunto is Baptisme which also saveth vs. Christ was Yesterday , to day , and the same for euer . Hee was the same unto them before his Incarnation ; and the same to them that lived in his time , and to us that shall be for ever . All were saved by Christ , and all had severall sacrifices that were types of Christ. As there were two Citties of the world , from the beginning of the world , figured out in Caine and Abell the beginners of both , so God hath carried himselfe differently to the Citizens of both : he always had a care to save his Noah's in the middest of destruction , he had an Arke alway for his Noah's . God knoweth how to deliuer his , sayth the Apostle Peter . It is a worke that he hath practised a long time since the beginning of the world : and for the other that are not his , that are of Caines posterity , God carries himselfe in a contrary way to them , he destroyes them . But to come to the words . The like figure whereunto even Baptisme doth now save vs , &c. The saving of Noah in the Arke was a correspondent , answerable type to Baptisme : for as Baptisme figures Christ , so did the saving of Noah in the Arke : they are correspondent in many things . As all that were without the Arke perished , so all that are without Christ , that are not ingrafted into Christ by faith , ( whereof Baptisme was a seale ) they perish . And as the same water in the floud , preserved Noah in the Arke ; and destroyed all the old world : so the same blood , and death of Christ , and his sufferings , it kills all our spirituall enemies : ( they are all drowned in the red Sea of Christs blood , ) but preserves his Children . There were three maine waters , and deluges which did all typifie out Christ. The flood that drowned the old world , the passing through the red Sea , and the waters of Iordan , in all these Gods people were saved , and the ene●…ies of Gods Church destroyed , whereunto Micah the prophet alludes when he saith , he s●…al dro●…ne ●…r sins in the botto●… , of the Sea , he alludes to Pharoah , and his host drowned in the bottome of the Sea , they ●…unck as lead , so all our sins , ( which are our enemie●… ) if we be in Christ they sinke as lead . As Noah when he went to make the Arke and to get into it , was mocked of the wretched world , so all that labout to get into Christ , and to be saved , they are derided . Yet notwithstanding Noah was thought a wise man when the flood came : so when destruction comes , then they are wise that get into the Arke that get into Christ before ; many such resemblances there be , I name but a few , because I goe on . The like figure whereunto , baptisme also saveth us , &c. Here first of all in a word , is a description of the meanes of salvation , how we are saved , Baptisme saveth us . Then there is a prevention of an obiection ; not the putting away of the filth of the flesh : the outward part of Baptisme . Then he sets downe how Baptisme saves us : But the answere of a good Conscience . And then the ground of it , by the resurrection of Iesus Christ. The former I passe over , that I may come to that which I specially intend . I come therefore to the prevention of the objection , which I will not speake much of , but somewhat , because it is a usefull point . When he said that Baptisme saves us , he saith , not that Baptisme which is a putting away the filth of the flesh , insinuating this , that Baptisme hath two parts : there is a double Baptisme ; the outward , which is the washing of the bodie ; the inward , which is the washing of the soule : the outward doth not save without the inward . Therefore he prevents them , least they should thinke that all are saved by Christ , that are Baptised , that have their bodies washed outwardly with water . The Apostle knew this , that people are naturally prone to give too much to outward things . The Devill in people is in extreames , he labours to bring people to extreames , to make the Sacraments Idolls , or Idle : to make the outward Sacrament a meere Idoll , to give all to that , or to make them Idle signes , the Devill hath what he would in both . The Apostle knew the disease of the times , especially in his time , they attributed too much to outward things . Saint Paul writing to the Galathians , he is faine twice to repeat it , Neither Circumcision availeth any thing , or uncircumcision , but a new creature : you stand too much on outward things ; that that God requires especially , is the new creature . So in the old Testament , when God prescribed both outward and inward worship ; they attributed too much to the outward , and let the inward alone . As in Psal. 50. God complaines how they served him , therefore saith he , what hast thou to doe to take my Covenant into thy mouth , and hatest to be reformed ? And so in Isay 1. and Isay the last , we see Gods peremptory dealing with them : I will none of your new Moones , I abhorre your offerings . And in Isay ult . It was as the cutting off of a Dogges neck , the offering of sacrifice and yet they were sacrifices appointed by God himselfe . What was the reason of this ? They played the hypocrites with God , and gave him onely the shell : they brought him outward performances , they attributed too much to that , and left the spirituall part , that God most esteemes . So our Saviour Christ to the Pharises , we see how he takes them up , say not with your selves , we have Abraham to our Father . They boa●… ed too much of their outward privileges : You see through the current of the Scriptures , those especially that belong not to God , they are apt to attribute too much to outward things ; It were well if they would joyne the inward too , which they neglect . There are 2 parts of Gods service , outward & inward , that is harsh to flesh and bloud . As in Baptisme there are 2 parts , outward and inward washing ; and in hearing the Word , is the outward man & inward soule , when it bowes to heare what God saith : so in the Lords Supper , there is outward receiving of Bread and Wine , and inward making of a Covenant with God. Now people give too much to the outward , and thinke that God is beholding to them for it : but now for the inward ; because they are conscious of their lusts , they care not for that . But more particularly , the reason is in corrupt nature . First , because the outward part is easie , and glorious to the eye of the world : every one can see the Sacrament administred , every one can see when one comes , and attends , and heares the word of God , they are easie , and glorious in the eye of the world . And then againe , people rest in them , because somewhat is done by it to dawbe conscience , that would c●…mour if they should do nothing , if they were direct Atheists , therefore say they , we will heare the word , and performe outward things ; and being loath to search into the bottome of their conscience rest in outward things , and satisfie conscience by it : these and the like reasons there are : Let us take notice of it , and take heed of the corruption of nature in it : Let us know that God regards not the outward , without the inward , nay he abhors it , he abhors his owne worship that he hath appointed himselfe , if the inward be not there : much more devises , and ceremonies of mens owne devising . Poperie is but an out-side of Religion , they labour to put off God with the worke done : they have an opinion fit to corrupt nature : that is , that the Sacrament administred confersgrace , without any disposing of the partie . One of the Chiefe of them , a great Scholler , he will have the water it selfe to be elevated above its owne nature to conferre grace , as if grace had any communion with a dead element . And thus they speak , to make people dote too much upon outward things . I will not stand to confute this opinion : this very text sheweth , that the outward part of Baptisme , without the inward , is nothing , not the washing of the body , but the answer of a good Conscience , saith S. Peter . Let us labour therefore in all our services of God , to bring especially the spirituall part : The Prophet Hosea findes fault with Ephraim , They loved to tread out the Corne , but not to weare the Yoake . Now the Oxe that weares no yoake , it is no trouble to tread out the Corne , they fed upon the corne as they trod it , thou shalt not muzzle the mouth of the Oxe that treadeth out the Corne : So Christians are like Ephraim , they are content to take the easie part of Religion : but to take the yoake , that which is hard , that they love not : now wee must labour tob eare the yoake of Religion : What the heart doth is done in Religion , what the heart doth not , is not done , and there is a kind of Divinity , a Divine power in all the parts of Gods worship that is requisite , besides the bringing of the outward man : As in hearing , there is required a divine power to make a man heare as he ought to doe , to bow the neck of the inward man of the soul : & so to receive the Sacrament , more is required then the outward man. There is a forme and power in all the parts of Religion . Let us not rest in the forme , but labour for the power : there is a power in hearing of the Word , to transforme us into the obedience of it , and a power in the Sacrament to renew our Covenants with God for a new life , and to cast our selves altogether upon Gods Mercy in Jesus Christ ( besides the outward elements , to have further Communion with Christ. Wee see what kind of persons those were in 1 Tim. 3. That practised a form of Religion without the power , hee names a Catalogue of sinnes there , They were Lovers of pleasures , more then Lovers of God : yet these people will have a forme of Religion notwithstanding , but they deny the power of it . But I hasten to that that I will more dwell on . The Ministers likewise are to learne their duty hence , to observe the dispositions of people , and what barres they lay to their own salvation : if wee see them superstitious , that they swel in outward performances , and so are deluded by Sathan in an ill state , and feed themselves with huskes , then we are to take away such objections as much as wee can , as S. Peter here , when he had said that Baptisme answers to the Flood , both shew the deliverance of Gods people by the blood of Christ , I saith he , not the outward Baptisme , the washing of the Body , but the answer of a good Conscience . So Christ takes away a secret objection , say not with your selves , we have Abraham to our Father . And to feed people in their ill humours , this is not the way : but to labour to make them spirituall : for God is a spirit , and hee loves that part of his worship that is spirituall and inward . Wee shall have no man damned in the Church , if there were not an inward spiritual part of Gods worship : for the worst men of all wil be busiest in outward performances , and glory most in it of any other . It is a delusion that brings thousands to hell , and that made me a little dwell upon it . But I goe on . Not the washing away the filth of the body , But the answer of a good Conscience . Upon the preventing of an objection , and removing their false confidence , hee positively sets downe what that is that doth save in Baptisme , saith he , it is the answer of a good Conscience . The Scope of the words should have moved the holy Apostle to have said thus , not the putting off the filth of the Body , but the putting off the filth of the soule : but instead of that hee sets downe the act of the soule , which is an answer of a good Conscience to God , by the Resurrection of Iesus Christ. Where first of all , you must know this for a ground ( indeed it is a hard place of Scripture , I will only take that that I think fittest , and rayse what observations I think fit for you , that out of that ; you must know for a ground ) that There is a Covenant of Grace . Since God and Man brake in the Creation , there is a Covenant which we call a Covenant of Grace . God hath stooped so low , hee hath condescended to enter into tearmes of Covenant with us : Now the foundation of this Covenant is , that God will bee our God , and give us grace and glory , and all good in Christ the Mediator of the new Covenant . Christ is the foundation of the Covenant , the Mediator of the Covenant , a friend to both : to God as God , to man as man , God and man in himselfe , and by office ; such is his office , as to procure love and agreement betweene God and man. He being the foundation of the Covenant , there must be agreement in him . Now Christ is the foundation of the Covenant , by satisfying Gods justice : else God and wee could never have come to good tearmes , nor conscience could ever have bin satisfyed . For God must bee satisfyed before conscience bee satisfied : Conscience else would thinke God is angry , and he hath not received full satisfaction ; and conscience will never bee satisfied but with that that God is satisfied with . God is satisfied with the Death of the Mediator : so conscience being sprinkled with the blood of Christ , applying the death of Christ , conscience is satisfied too . Now what doth shew , that the death of the Mediator is a sufficient sacrifice , and Satisfaction ? The Resurrection of Christ : for Christ our surety should have laine in the grave to this day , if our sinnes had not bin fully satisfied for . Christ is the foundation of the Covenant of grace , by his humiliation , and by his exaltation , whereof the resurrection was the first degree . Now in this as in other covenants , there is the party promising , making the Covenant ; and the parties that answer in the Covenant . God promises life everlasting , forgivenesse of sins through the death of Christ , the Mediator ; we answer by faith , that we relye upon Gods mercy in Christ , this is the answer of conscience . Now this sound answer of conscience , it doth save us , because it doth lay hold on Christ , that doth save us , Christ properly saveth us , by his death , and passion . An argument of the sufficiency of his salvation , was his resurrection , hee is now in Heaven triumphing , but because there is somewhat in us that must lay hold of this salvation , it is attributed to that that is the instrument of salvation , that is , to the answer of a good conscience . Now this answer of a good conscience , doth afford us this observation , that There must bee something in us before wee can make use of what good is in God , or Christ. In a Covenant , both parties must agree , there must bee somewhat wrought in us that must answer , or else we cannot clayme any good by the promises in Christ , or by any good that Christ hath wrought : that is the answer of a good conscience . Or else Christ should save all , if there were not the answer of a good conscience required , that only Gods elect children have . But to shew the reasons of this , that there must on our part be this answer . The reason is partly from the nature of the Covenant , there must bee consent on both sides , or else the Covenant cannot hold , there are Indentures drawn between God and us , God promiseth all good , if wee believe and rest on Christ : we again rest upon Christ , and so have interest in all that is good . There is a mutuall engagement then in the Covenant . God engageth himselfe to us , and wee engage our solves to God in Christ , and where this mutuall engagement is , there the Covenant is perfect , as here , there is the answer of a good conscience . That is the first reason then , from the nature of the Covenant , there must bee this answer . The second reason that there must be somewhat in us , is , because when two agree there must bee a like disposition . Now there must bee a sanctifying of our Nature ( from whence this blessed answer comes , before that God and wee can agree : There must bee a correspondency of disposition of necessity , this must bee : for wee enter into tearmes of friendship with God , in the Covenant of Grace . Now friends must have the same mind , there must be an answering . Now this answer is especially faith , when we believe , and from Faith , sanctified obedience , that is called the resti pulation , or engagement of a good conscience to God , when the promise is made , wee engage our selves to believe , and to live as christians . Now from this that there must be an answer in us , an engagement on our part ; I beseech you let us in generall therefore know , that wee must search our own hearts , for the evidence of our good estate in Religion : let us not so much search what Christ hath done , but search our owne hearts how wee have engaged our selves to God in Christ , that we believe and witnesse our believing , that wee lead a life answerable to our Faith : renounce all but Christ. This mutuall engagement is in the forme in Baptisme , that was used by the Apostles , and by the ancient Church : for wee know that in the ancient Church , that they that were Baptized , they were questioned , doe you believe ? I doe believe . Doe you renownce the Flesh , and the World , and the Divell ? I doe renounce them : These two questions were made , now when they answered this question from a good conscience , truly , faithfully , and sincerely , then they had right in all the good things by Christ. Something alway therefore in the Church was required on our part . Not that wee answer by our owne strength , for it is the Covenant of grace : why is it a Covenant of grace ? not onely because the things promised are promised of grace : but because our part is of grace likewise , we beleeve of grace , and live holily of grace : every good thought is from grace , it is by grace that we are that we are . All is of grace in the new Covenant , meerely of grace , God requires not any answering by our strength : for then he should require light of darknesse , and life of death . There is nothing good in us ; he requires obedience that he may worke it when he requires it . For his commands in the Covenant of grace , they are operative , and working , when he commands us to beleeve , and obey , he gives us grace to beleeve , and obey . It is our selves that answere , but not from our selves , but from grace ; yet notwithstanding , let us make this use of it , letus search our selves , though it be not from our selves : that we answere Gods promise by faith , and his command by obedience , yet we must have this obedience , ( though from him ) before we can challenge any thing at Gods hands . It is arrogant presumption , to hope for Heaven and Salvation : before we have grace to answere all Gods promises and commands , by a good conscience . To come more particularly to the words : some will have it , the Questioning , the Demand of a good Conscience : but that followes the other . For when wee answere truely the interrogatories in Baptisme , when we beleeve and renounce , then we may from a good conscience demand of God , all the good in Christ : we may cal upon him , & pray unto him , hath not Christ died , and made peace betweene thee , and us ? And may we not triumph against all enemies when there is the answere of a good Conscience ? If Sathan lay any thing to our charge , Christ died , and rose , and sits at the right hand of God. Who shall lay any thing to the charge of Gods people ? We may ( with a heart sprinkled with the blood of Christ now ascended into heaven ) answere all objections ; and triumph against all enemies , wee may goe boldly to God ; and demand the performance of his promises . Hence comes all the spirit of boldnesse , in prayer , from the answere of a good Conscience : for that drawes all other after it . Now to come more particularly to the words , The answere of a good Conscience : It would take up all the time to speake of Conscience in generall , and it were not to much purpose . I will take it as it serves my purpose at this time . A good conscience in this place , is a Conscience peaceable and gracious , peace and purity make up a good Conscience . To make this clearer , there be three degrees of a good Conscience , ( though the last bee here meant especially ) There is first a good Conscience that is troubled , a troubled good Conscience , and then a pacified good Conscience , and then a gracious good Conscience . A troubled good Conscience is , when the spirit by conviction opens to us what we are in our selves , he opens our sins , and the danger , and soulnesse of our sins : whereupon our Conscience is terrified , and affrighted . Therefore this good Conscience , whereby we are convinced of our estate by nature , in itselfe it is a good Conscience , and tends to good ; for it tends to drive us to Christ. There is a good Conscience therefore that hath terrour with it . The second degree of a good conscience is that that comes from the other , when we are convinced of sinne , and of the Miserie that coms by sinne , then that good conscience speakes peace to us : when God shines upon the conscience by his spirit ( from whence there is peace ) that is a peaceable good conscience . For God takes this course , after he hath terrified conscience by his spirit and word , then he offers in the Gospell , ( and not onely offers but ) commands us to beleeve ; he offers all good in Christ , and commands us , & not only so , but invites us : Come unto me all ye that are wearie , &c. Nay , he beseecheth us : We beseech you to be reconciled ; he takes all courses . Now his spirit going with these intreaties , he perswades the soule that he is our gracious Father in Christ Iesus . Christ hath suffered such great things , and he is God , and man , he is willing , and able to save us . Considering , he is annoynted of God for this purpose : hereupon conscience is satisfied , and doth willingly yeeld to these gracious promises , it yeelds to this command of beleeving , to these sweet invitings . This is a peaceable good Conscience . Hereupon comes ( in the third place ) a gracious good conscience , which is a conscience after we have beleeved , that resolves to please God in all things , as the Apostle saith Heb. 13. We have a good Conscience studying to please God in all things : we have a good conscience toward God , and toward men . When the conscience is appeased , and quieted , then it is fit to serve God , as an instrument that is in tune . An instrument out of tune , yeelds nothing but harsh Musique ; so when the soule and conscience is distempered , and not set at peace , it is not gracious . So now you see the order , there is a troubled good conscience , and a peaceable good conscience , and then a gracious heart : forwhile conscience is not at peace , by the blood , and resurrection of Iesus Christ , by considering him , and by application of him , there is no grace nor service of God with that heart : but the heart shuns God , it hates God , and murmurs against God ; men thinke why should they doe good deeds when they beleeve not ? when they cast not themselves upon Christ , and when conscience is not sprinkled with the blood of Christ ; they are able to doe nothing out of the love of God , and whatsoever is not of faith and love , it is sinne . The heart cannot but be afraid of God , and wish there were no God , and murmur , and repine till it be pacified . That is the reason why the Apostles in the latter part of their Epistles , they presse conscience of good duties , when they had taught Christians before , and stablished them in Christ , because all duties issue from faith , if they come not thence they are nothing : if there be first faith in Christ ; then there will be a good conscience in our lives and conversations . And from the gracious conscience comes the increase of a peaceable conscience : there must be peace , before we can graciously renew our Covenants to please God : but when we have both these , faith in Christ , and a resolution to please God in all things , there comes an increase of peace : for then there is an argument to satisfie conscience , when first of all conscience goes to Christ , to the foundation . I have answered Gods command , I have beleeved , and cast my selfe upon Christ ; I have answered Gods promise , he hath promised , if I doe so ; he will give me Christ with all his Benefits ; I have yeelded the obedience of faith : hereupon comes some comfort , here is the foundation of this obedience : But then when Conscience likewise from this resolves to please God in all things , in the duties to God , and man , hereupon comes another increase of peace , when I looke to the life of grace in my owne heart . For a working , carefull Christian hath a double ground of comfort . One in the command to beleeve and in the promise , whether he hath evidences of grace or no ; but when he hath power by the spirit to lead a godly life , and to keepe a good conscience in all things , then he hath comfort from the evidence of grace in his owne heart , from whence an increase of peace comes . You see what a good conscience is here in this place , the answer of a good conscience , I will not speake largely of it . To come a little further to the point . How know we that a man hath a good conscience , a peaceable good conscience , when it is troubled ? For here is the difficultie , a conscience is never so peaceable , and gracious , but there is a principle of rebellion in us , the flesh that casts in doubtings , and stirres up objections : as indeed our flesh is full of objections against Gods divine truth , there be seeds of infidelitie to every promise , and of rebellion to every command in the word . How shall a man know that hee hath a peaceable good Conscience in the middest of this rebellion ? Let him looke if the conscience answer God in the middest of opposition , and rebellion : my flesh and blood saith thus , my sins are great , and Sathan layes it hard to my charge : yet notwithstanding , because God hath promised , and commanded , I cast my selfe upon God. Let us aske our owne hearts and consciences what they say to God , what is the answere to God. Wee see what Iob saith , Though he kill me , yet I will trust in him : flesh and blood would have shewed its part in Iob , as if God had neither respected nor loved him : yet when Iob recovered himselfe ; Though hee kill me , I will trust in him . So a man may know , though conscience be somewhat troubled , yet it is a gracious peaceable conscience , if peace get the upper hand , and grace subdue corruption , when the conscience so farre as it is enlarged by Gods spirit , can check it selfe . Why art thou disquieted oh my soule ? why art thou troubled ? trust in God , trust in God reconciled now in Christ , when conscience can lay a charge upon it selfe , and check it selfe thus , it is a signe that conscience hath made this gracious answer . Againe , one may know , though conscience be troubled somewhat , yet it is a gracious peaceable conscience , when it alwayes allowes of the truth of God in the inward man. Whatsoever the flesh say , the word is good , the commandement is good , the promise is good ; as St. Paul saith , I allow the law of God in my inward man , by this a man may know , ( though his peace be somewhat troubled , that yet notwithstanding ) there is the answer of a good conscience . Againe , when a man can breake out of trouble , and such an estate , as the Divell weakens our faith by , ( for he useth the troubles of the Church , and our owne troubles , to shake our faith , as if God did not regard us : now ) when conscience can rise out of this , as in Psal. 73. Yet God is good to Israel ; yet my soule keepe silence to the Lord : though things seeme to goe contrarie to a man , as if God were not reconciled , as if he had not part in Christ , Yet my soule keepe silence , and God is good to Israel . This conflict shews that there is a gracious part in the soule , and that conscience is a gracious conscience , It is said here , it is the answer of a good conscience Towards God. For conscience indeed hath reference to God , and that will answer another question : ( for conscience as it performes holie duties , as it is a gracious conscience , it lookes to God ) whether may a man know , or how shall he know that he doth things of conscience ? whether he be in the state of grace and doth things graciously ? He may , for why , is conscience set in man , but to tell him , what he doth , with what mind he doth it , in what state he is ; this is a power of the soule , which conscience shewes . A man may know what estate he is in , and whether he performe things graciously or no : Now how shall a man know whether he doth things of conscience or no ? First whatsoever the answer of conscience is , it is towards God : if a man doe things from reasons of Religion ; if a man be charitable to his neighbour , if he be just , and good , if it be from reasons of Religion , because God commands him , this is a good conscience . A good conscience respects God , and his command . What we doe for company or for custome , is not from a good conscience : A good conscience doth things from God , with reasons from God , because he commands it , it is Gods deputie in our hearts . Againe , what we doe from a good conscience , we doe from the inward man , from an inward principle , from the inward judgement , because we thinke it is so , and from an inward affection . When we have not a right judgement of what we doe , and doe it not out of love , and from the inward man , we doe it not out of a good conscience : what is done out of conscience , is done from the inner man. Therefore in all our performances let us examine our selves , not what we doe , but upon what ground we doe it , in conscience to God , to obey him in all things . I cannot dwell upon these things . The answer of a good conscience that saves us , together with Baptisme , when there is the answer of a good conscience , then Baptisme seales salvation . To come more neere to the answer of a good conscience in Baptisme . You will object , if the answer of a good conscience , in Baptisme doe all , and not the outward washing of the body , why are Children Baptised then , they cannot make the answer of a good conscience ? I answer , the place must be understood of those of yeares of discretion ; For infants that dye in their infancie , we have a double ground of comfort concerning them . First they are within the Covenant , have they not received the seale of the Covenant , which is Baptisme ? And how-ever , they actually answer not the Covenant of grace , by actuall beleeving : yet they have the seed of beleeving , the spirit of God in them , and God doth comprehend them by his mercie being not able to comprehend him , nay we that are at yeares of discretion are saved by Gods comprehending , and imbracing us ; we are comprehended of him , as the Child is of the nurse , or of the Mother . The Child holds the nurse , and the nurse the Child , the Child is more safe from falling by the nurse , and the Mothers holding of it , then by its holding of them . Those that are at yeares must claspe and graspe about Christ , but Christ holds and comprehends them ; much more doth God comprehend those that are Children , that are not able to comprehend him . For those that live to yeares of discretion , their Baptisme is anngagement , and obligation to them to beleev : because they have undertaken by those that answered for them to beleeve when they come to yeares : and if when they come to yeares , they answer not the Covenant of grace , and the answer of a good conscience , if they doe not beleeve , and renounce Sathan , all is frustrate : their Baptisme doth them no good , if they make not good their Covenant by beleeving and renouncing . It is spoken therefore of those that are of yeares of discretion : we leave infants to the mercie of God. Those therefore that are at yeares of discretion , must have grace to answer the Covenant of grace by beleeving , and renouncing . To come therefore to our selves . We that will answer to the Covenant made in baptism , must perform it , especially that that we then Covenanted , what was that ? we answered that we would beleeve , doest thou beleeve ? I beleeve every Article of the faith : and doe you renounce the Devill , and all his works ? I doe . Therefore unlesse now we beleeve in Christ , and renounce the Devill , we renounce our Baptisme , it doth us no good . There are diverse kinds of people that overthrow their owne Baptisme . Those that live in sins against conscience they doe renounce their baptisme ( in some sort ) those that feed their corruptions : for in baptisme we are consecrated in soule and body to God , we are given up to him , we are not our owne , his name is called on us , we are called Christians , therefore our eyes are not our owne , our hands are not our owne , our thoughts and affections are not our owne : there must be a renouncing , and a denyall of all sinne : as farre as it is contrary to Christs spirit . Those therefore that labour to feed their corruptions , what doe they else so farre but renounce their baptisme , and under the Livery of Christ serve the enemie of Christ ; the Devill , that they should renounce ? Those that feed their eies with seeing of vanity , and their ●…ares with filthy discourse : those that suffer their feet to carrie them to places where they infect their soules ; those that instead of renouncing their corruptions feed them , and their hearts tell them they cherish those corruptions they should renounce by baptisme , what shall we think of these ? and yet they think to be saved by Christ. God is mercifull , and Christ died , when they live in a continuall renouncing of baptisme . For a use therefore of exhortation , if so be that this be the effectuall baptisme , the chiefe thing that we ought to stand on , this answer of a good conscience ; then I beseech you let us all labour for this eccho , for this answer , when God saith , seeke yee my face , to answer , thy face Lord will I seeke . When he saith , I will be your God , to answer , we will be thy people , when he saith , in the Ministery beleeve , to answer , Lord I beleeve , helpe my unbeliefe ; let us labour to eccho , this holie eccho is the answer in the Covenant of grace . This answer of our faith , is set downe in Scripture , alway when it speaks of the estate of those that are in the Covenant of grace , it is mentioned on our part , that we take God for our God , and Christ for our Christ ; My beloved is mine , and I am my beloveds , there is a mutuall owning of both sides . Therefore if we would answer the Covenant of grace , let us worke our hearts to answer , when we heare in the Ministry , and in the Covenant of grace answer , Lord I desire to beleeve this . And when there is any thing commanded , let our hearts answer ; and desire God to bow our inward man to obedience , that we may be plyable . Let us labour to have that free spirit , that holy David prayes for , Psal. 51. That was stopped by reason of his sin : for when we renew sins against conscience , we stop the mouth of our prayers , that we cannot goe to God , we stop the mouth of conscience that we cannot goe boldlie to God : therefore he had then lost that freedome of spirit . Let us labour to be plyable to the spirit , readie to answer God , in all that we are exhorted to , and to yeeld the obedience of Faith to all the Promises ; that is the state of those that are in the Covenant of Grace , there is the answer of a good Conscience . Therefore let us resolve to take this course , if we would attaine the answer of a good Conscience . First of all labour , that our consciences may be convinced of the ill that is in us , that we may have a good troubled conscience ; first , that we may know thorowly what our estate by nature is . And then labour ( in the second place ) to have prace , and then rayse , and renew our purpose to serve God in all things ; and to trye the truth of this , let us put interrogatories to our selves , let us aske our selves , doe I beleeve ? doe I not daube with my heart ? doe I obey ? doe I willingly cast my selfe into the mold of Gods word ? and willingly obey all that I heare ? doe I not deceive my selfe ? let us propound these interrogatories . God is greater then our conscience , if we answer God with reservations , I will answer God in this , and not in this , I will yeeld to religion as farre as it may stand with my owne lusts , and advantage : this is not the answer of a good conscience . What is done to God , must be done all , what is done zealously and religiously hath respect to all Gods Commandements , and promises to one thing as well as an another . If our hearts tell us , there are reservations from false grounds , here is not the answer of a good conscience . Therefore let us search our selves , and propound questions to our selves , whether we beleeve , and obey or no , and from what ground wee doe it . And let us make use of our Baptisme upon all occasions , as thus , Satan hath two wayes of tempting ; One is , he tempts to sinne , and then he tempts for sinne , to accuse our consciences to make a breach betweene God , and us , that we dare not looke upon God : when he tempts us , or our corruptions move us , or the world by allurements would draw us to any sinne , let us thinke of our Baptisme , and the answer we have made there , and make use of it , is this agreeable to the promise I made ? surely I have renounced this , shall I overthrow my owne promise ? I make conscience to make good my promise to men , and shall I breake with God ? I have promised to God to renounce the flesh , the world , and the Divell ; to renounce all these corruptions . Let us have these thoughts when we are solicited to sinne , when proud nature would have us set up the banner of pride . I have renounced these proud affections : I shall overthrow my baptisme if I yeeld . And so for the enlarging of our estates , or for getting up to honour to please mens humours , to breake the peace of my conscience : these things we have renounced , the world , and the vanities of it in our Baptisme . The life of many , is nothing but a breach of their vow , and Covenant in Baptisme . How will they looke at the houre of death , and the day of judgement , that God should keepe his promise with them to give them life everlasting , when they never had grace to keepe touch with him ; notwithstanding , their ingagements in Baptisme and their so often repeating it at the Communion , and their renewing of their vowes when they have beene sick ? How can we looke for performance on Gods part , when we have not had grace to performe our part , but our whole life , hath beene a satisfying of our base lusts ? Let us make that use in temptations to sinne , let us fetch arguments against sinne from our Baptisme , from the answer that we made then : for we must make good now that that was made then , or else it is in vaine . Againe , when we are solicited by Satan to be discouraged , let us consider that we are baptised in the name of the Father , and of the Sonne , and of the Holy-Ghost ; and consider , that the promise is made whensoever we repent , without any expection of time , nay though we have broke with God : ( for Satan will use that as a chiefe weapon , thou hast fallen , thou hast fallen ) yet as it is Ieremiah , 3. Though a man will not take his wife after a breach ; yet God transcends us , hee is God , and not man : therefore after breaches if wee yet answer his command and his promise : ( for the command of beleeving is upon us while we live , ) if we beleeve , and confesse our sins we shall have mercie , if we come , & cast our selves upon Christ. Therefore after relapses , let not Satan abuse them to make us despaire . Baptisme is a seale of our faith , and faith is enjoyned us all the dayes of our life , all this time of life , is a time of grace , and we are commanded to repent , and beleeve . Let not Satan therefore discourage us after sinne ; let us goe to our Baptisme , it is a seale to us of faith , and repentance , whensoever we beleeve , and repent . When we are solicited to distrust in God for the things of this life any way , as if God cared not for us , let us consider , that we have answered , that we beleeve in God the Father Almightie , therefore he is our Father , he knowes what is good for us , and he loves us : he is an Almightie God , it is an article of our faith that we have answered to , let us make it good upon all temptations in that kind . Dothnot God care for us ? he had an Arke for Noah in the worst times , when the flood overwhelmed the whole World : So if there be the answer of a good Conscience , he will have an Arke for his Noah's , to save , and protect , and defend us , he is a Father Almightie . Let us know the grounds of our Religion , the Articles of our Faith , the grounds and foundation of our Faith : let us consider the good things promised there ; and consider withall , that wee have all ingaged our selves to beleeve those things , and to make use of our faith upon all occasions . Those that cannot read , if they have no other , let them looke on these two Bookes , the Booke of their Baptisme , and the Booke of conscience , they would be sufficient to instruct them : some people pretend Ignorance ; consider what thou art Baptised to , the grounds of Religion : consider there what thou hast renounced , consider in particular whether this thing that thou art moved to , be Gods , or the Divells command , and answer Satan , and thy lusts by not answering of them : give them their answer , and tell them , a good conscience must answer Gods command , and promise : but they must have their answer by denyall , by this answer of a good conscience . Those that cannot read , and are not learned , let them make use of the learning of their Baptisme . There is a world of instruction , and comfort , a treasurie of it in Baptisme . I dare be bold to say , if any Christian when he is tempted to any sinne , to despaire or discouragement , if he consider what a sollemne promise he hath made to God in Baptisme , it would be a meanes to strengthen his Faith , and to arme him against all temptations . There is no man sinnes , but there is a breach with God first in wronging the promise hee hath ingaged himselfe to in Baptisme . Wee all that are heere have beene Baptised , let us learne to make more Conscience of this Blessed Sacrament then wee have done , and let us labour to have the answer of a good conscience at all times . What a comfort is it when our hearts and Consciences makes a gracious answer to God , in believing and obeying ? and in renouncing all Gods and our enemies ? What a comfort is such a Conscience ? It will uphold us in sicknesse , in death , and at the day of judgement , in all ill times in this life . A Conscience that hath answered God by believing his promises and hath renewed the Covenant to obey God in all things , what a wondrous peace hath it ? Let the Devill object what he can , let our unbelieving hearts object what they can , yet notwithstanding if it bee a renewed sanctified Conscience , it can ; out of the privity of its owne act , say , I have believed , I have cast my selfe upon Gods mercy in Christ , I have renounced these motions and suggestions , and courses : and though I bee overcome with temptations , yet I heartily hate them . What a comfort is this ? Conscience ; it is either the greatest friend , or the greatest enemy in the world . It is the chiefest friend when it is privy to it selfe of this resolute answer : that it hath obeyed God in all things ; then Conscience is our friend , it speakes to God for us at all times . Then againe at the houre of death , what a comfort it is , that we have this answer of a good conscience , especially at the day of judgement , when we can looke God in the face : a sincere heart , a Conscience that hath laboured to obey the Gospell , and to keepe Covenant with God , it can looke God in the face : for what in the covenant of grace goes for perfect obedience , but sincerity , and truth ? God requires that : when the heart can say with Hezekias , Lord thou knowest that I have walked perfectly before thee . Lord I have believed , and laboured to expresse it in my life and conversation , though with much weakenesse , yet in truth . This sincerity will make us looke God in the face , in the hour of death , and at the day of judgement , and in all troubles in this life . A Christian that hath the answer of a good Conscience , hee hath Christ to be his Arke in all deluges . Christ saves us not only from hell , and damnation , but in all the miseries of this life . If any thing come upon us for the breach of Gods Covenant : as God threatneth , Levit. 26 , to send warre and famine &c. For the breach of his Covenant : what a comfort is it then for such as have kept the Covenant ? For then God hath an arke for such in ill times : for every deliverance in evill times , it comes from the same ground as the deliverance from hell doth : why doth God deliver me from hell and damnation ? because he loves me in Christ , and that moves him to deliver me in evill times , if I keepe a good Conscience : and that love that gives mee Heaven , gives me the comforts of this life , if I labour to have this answer the Apostle speakes of , what a comfort is this in the worst times ? Those that live in Rebellion , and make no Conscience of their vowes and covenants to God ( that they have made and repeated oft-times , and renewed in taking of the Lords Supper ) but goe on still in their sinnes ; alas , what comfort can such as these have ? how can they look for an answer from God : if any promise that hee hath made , when their lives are rebellious , their conscience tels them that their lives doe not witnesse for God , in keeping covenant with him , but they rebell against him ? their hearts tell them they cannot look to heaven for comfort ; they carry a hell in their bosome , a guilty Conscience , they doe not labour to be purged by the blood of Christ , nor labour for the spirit of God to sanctifie them , in renewing them to holy obedience to God. Those that have their conscience thus stained , especially that purpose to live in sin , they can looke for nothing but vengeance from God. It is not knowne now , who are the wisest people : In the times of trouble , and at the houre of death , at such times it will be knowne that they are the wisest people that have made Conscience of keeping their Covenant with God : of renewing their Covenant with God , first , in all things that they would serve him better , and then , when they have renewed their Covenants with God , ( as we have cause now indeed , if ever , to renew them , when wee are warned by publike dangers , or when wee have cause to take occasion to renew our Covenants that we made with God in Baptisme , to bind our Consciences to closer obedience , and those that have renewed their Covenant , and have grace to keepe it , those are wise people . Wee see in the current of Scripture , in dangerous times there was still renewing of their Covenants with God. And those that God delights in , he puts his spirit into them , that they shall be able by the helpe of his spirit , to keep their Covenant in some comfortable measure , and those God will chuse and marke out in the worst times . FINIS . THE SWORD OF THE WICKED . In two SERMONS . Being the leading Sermons to that Treatise called , The SOULES Conflict . BY The late Learned and Reverend Divine , RICH. SIBBS : Doctor in Divinity , Mr of KATHERINE Hall in Cambridge , and sometimes Preacher to the Honourable Society of GRAYES-INNE . PSAL. 57. 4. Their Tongue is a sharpe Sword. LONDON , Printed by E. P. for N. B. and R. H. 1639. THE SWORD OF THE WICKED . PSAL. 42. 10. As with a Sword in my bones , mine enemies reproach me : while they say unto me daily , where is thy GOD ? THE Psalmes are ( as it were ) the Anatomy of a holy man : they lay the inside of a true devout man outward , even to the view of others . If the Scripture be compared to a body , the Psalmes may well bee the heart , they are so full of sweet and holy affections , and passions . In other portions of Scripture , God speakes to us in the Psalmes , holy men , especially David ( who was the pen-man of most of them ) speakes to God , wherein we have the passages of a broken humble soule to God. Among the rest , in this Psalme , David layes open varietie of passions . His condition at this time was such , as that he was an exiled man , from his owne house , and his owne friends , and which grieved him worst of all , from the Tabernacle , the house of God. It was upon the occasion of Saules persecution , or of Absaloms his sonne : but I take it rather of Sauls that hunted him as a partrich in the wildernes . Hereupon you have a discovery , how this holy man of God stood affected with this case and condition of his . First hee layes open his griefe , his griefe ariseth from his desire : hee that loves most , and desireth most , he alwayes grieves most : and all other affections have their scantling from love , which is the first borne affection of the soule . Therefore before he layes , out his griefe , he sets out his desire to the house of God : the want whereof grieved him most of all . As the Hart panteth after the water brooks ; so panteth my soule after thee Oh God. As the chased Hart panteth after water , so the soule thirsteth for God , for the living God , ●…h when shall I come and appeare before God. Then after his desire , he layes forth his grief , My teares have bin my meat day and night , while they continually say unto me , where is thy God ? Grievances never come alone , but as Iobs Messengers , they come one after another , even to Gods Children , when he is disposed to correct them , they are multiplyed : therefore here is not only a griefe of want , that he was debarred of those sweet comforts which hee had before in the Tabernacle , but here is likewise a griefe from the reproach of his enemies , that tooke occasion from his disconsolate estate , to upbraid him , Where is thy God ? My teares have bin my meat day and night , while they continually say unto me , where is thy God ? He dissolves the cloude of his griefe , into the showr of teares : my teares have bin my meat . They were so plentifull , that they did feed his soule as it were . Then he sets downe another ground of his grief , from the remembrance of his former happinesse : as usually that doth make the griefe raw , and more sensible : for f●…ix miser , maxime miser , he that hath binne happy in former time , and now is miserable , is most miserable of all , because his former happinesse makes him most sensible : therefore of all men in hel , the torment of great men is most , because they had most sence of comfort in this world : mighty men shall be mightily tormented , that is all the privilege they shall have in hell . Therefore to aggravate his griefe , oh ( saith he ) when I remember what comfort I had formerly in the house of God , I poure out my soule . It was not enough that he poured out his teares , or words , but I po●…re out my soule , for in former times , I went with the multitude to the house of God , and lead a goodly traine to the house of God. The picture of a good Magistrate , and a good master of a family , hee goes not alone to the house of God , but hee leads his traine , he is attended on by his servants . David went not alone into the house of God , but with the multitude , with the voyce of them that kept holiday . Well , hee had griefe enough , his heart was full of griefe . Now in the next verse he takes up his soule , and expostulates with himselfe , why are thou so sad oh my soule , and why are thou disquieted in me ? hope thou in God , for I shall yet praise him for the helpe of his countenance . So you see here , he is not so flat in his griefe , that he gives over-long way to it , but hee even fals a chiding of his soule : why art thou cast downe oh my soule , why art thou disquieted within me ? oh ! but yet griefe will not be so stilled : affliction is not quelled at the first , nor griefe stilled and stayed at the first , therefore it gathers upon him againe in the next verse , Oh my God , my soule is cast downe within me , when I remember thee from the Land of Iordan , and of the Hermonites , from the hill Missar : When I remember thee from these places , my soule is cast downe againe , and my afflictions are multiplyed . Though he had fallenout with his soule , before , for his impatience . One deepe cals to another , deepe cals upon deepe at the noyse of the water-spouts . Hee compares afflictions to water spouts , as it is in scripture , All thy waves and billowes have gone over me ; even as one deepe cals to another , so one affliction cals to another . Then when hee had given a little way again to his griefe , and complained to God , he takes up his soule another time : yet ( saith he ) the Lord will command his loving kindnesse in the day time , and in the night , his song shall be with me , and I will pray to the God of my life . He presents to himselfe the goodnesse of God , to comfort his soule . And he presents to him in the next verse , his owne resolution . I will say to God ( for the time to come ) my rocke , why hast thou forgotten me ? and why goe I mourning , for the oppression of the enemy ? So here he stayes his soule once againe : he presents to his soule the loving kindnesse of God , with renewing his resolution to seeke God : an effectuall way to stay the soule , by considering Gods love , and mercy , and by renewing our resolutions and purposes , to cleave to God. I will say to God , my rocke , why hast thou forgotten me ? I but here is a third assault of griefe again : for there is a spring of corruption in us , and such a principle in us , as will yield murmurings , and discontent againe and againe : therefore in the verse I have read to you , he comes againe to complaine , As with a sword in my bones mine enemies reproach me , while they say unto me daily , where is thy God. He had complained once of this before , but it had a fresh working with his thoughts againe . As with a sword in my bones &c. Hereupon , he is forced the third time to expostulate , and to fall out with his soule : Why art thou cast downe oh my soule , and why are thou disquieted ? hope thou in God , for I shall yet praise him , who is the health of my countenance , and my God. He comes to his former remedy , he had stilled his griefe once before with the same meditation , and upbraiding of his owne soule , and chiding himselfe : but he comes to it here as a probatum est , as a tryed remedy , he takes up his soule very short , Why art thou so cast downe oh my soule , Why art thou disquieted within me ? You see how Davids passions here are interlaced with comforts , and his comforts with passions , til at last he gets the victory of his owne heart . Beloved , neither sin , nor griefe for sin are stilled , and quieted at the first . You have some short spirited Christians , if all be not quiet at the first , all is lost with them : but it is not so with a true Christian soule , with the best soule living ; it was not so with David , when hee was in distemper , he checks himselfe : the distemper was not yet stilled , he checks himselfe againe , then the distemper breaks out againe , then he checks himselfe againe , and all little enough to bring his soule to a holy , blessed , quiet temper , to that blessed tranquillity & rest that the soule should be in , before it can enjoy its owne happinesse , and enjoy sweet communion with God. As you see in Physick ; perhaps one Purge will not carry away the peccant humour , then a second must be added ; perhaps that will not doe it , then there must be a third : so when the soule hath beene once checked , perhaps it wil not doe , we must fall to it againe , goe to God againe : And then it may be there will be breaking out of the griefe and maladie againe ; wee must to it againe , and never give over ; that is the right temper of a Christian. Before I come to the words , observe in generall this ; That a living soule , the soule that is alive in grace , that hath the life of grace quickning it , is most sensible of all , in the want of spirituall meanes : As here , the griefe of griefes was ( which he begins with ) that he was banished from the Tabernacle . What shall we thinke therefore of those that excommunicate themselves from Gods assembly , where there is the Father , Sonne , and Holy-Ghost , all the Trinitie dispensing their bountie , and where the prayers of Gods people meet together in one ( as it were ) and bind God ? What shall wee thinke of them that preferre their private devotions ( as they say ) before Gods assemblies ? Surely , they are not of Davids minde ; and it is a shrewd argument , that they never had the life of grace in them yet : for where life is , there will be hunger and thirst ; Acrius urgent quae ad naturam . It is a true Aphorisme , Those things presse upon Nature hardest , that touch upon the necessities of Nature , rather then those that touch upon delight , We can want delights , but necessities of Nature we cannot ; therefore hunger and thirst they are such passions as will not be quiet : delicacies and novelties the soule of a hungry man can be content to want , but not spirituall food for the soule . We see how famine wrought upon the Patriarchs , it made them goe downe into Egypt for food . I note it only by the way , that men may know how to judge of themselves , when they can very well be content , without a blessed supply of holy meanes . Holy David , when the meanes was but darke and obscure , when the Canon was not enlarged , when all was in types and clouds ; yet hee felt that comfort in the Tabernacle , and in the Ordinances of God , that he could not endure the want of them : but as the Hart brayeth after the Water-brookes , so his soule panted after God. But to come to the words themselves . As with a sword in my bones , mine enemies reproach me , when they say unto me dayly , Where is thy God ? Here are two things considerable in the words . The carriage , and disposition , and expression of others to David . And Davids affection towards it , how he was disposed towards it , how he did beare it . For their disposition , they were enemies , mine enemies , &c. The expression of it , They reproach me . The specialty of that expression , how they reproached him , they said unto him , Where is thy God ? They doe reproach him in his religion . The aggravation of that specialty is , they say , openly to his face , they goe not behind my backe , they esteeme so slightly of me , they say it to my face . And continually too , they are never weary , they say daily , where is thy God ? They are enemies , they reproach , they reproach in this , where is thy God ? and they doe it impudently , and dayly . How doth David entertaine this usage ? how doth he carry himselfe all this while ? he must needs bee sensible of it , and therefore hee expresseth it in most significant words . Oh saith he , these things were as a sword in my bones . There be diverse readings of the words : but we will take them as they are laid downe , being very well , as with a sword in my bones , ( or as it is in the margine , As killing in my bones ) mine enemies reproach me . It was as killing to him , it did goe to his heart , it cut him to the quicke . As a sword is to the body , and bones , so are their words to my soule : I cannot endure it , it is death to me . It is a most emphaticall manner of expressing , the enemies disposition and carriage . Thus you have the words unfolded . I will but touch some particulars , those that I thinke most needfull for us to take notice of , I will dwell more upon . Mine enemies ( saith hee ) reproach me . Mine enemies . There hath beene contrary seedes from the beginning of the World ; and will bee while Satan is in the world , till he be cast into the burning Lake , and be there in perpetuall Chaines adjudged to torment , he will ray se up men alway that shall be of his side . And as long as that grand enemy is , and as long as men are that will be subject to his goverment ( as alway there will be ) he will have a great faction in the world . And by reason that he hath a partie in us , the flesh , he will have the greatest partie in the world : the most goe the broad way : so that , Gods children ( even David himselfe ) shall not want enemies . Mine enemies . It is strange that he should have enemies , that was so harmelesse a man ; that when they were sick , and distressed , he prayed for them , and put on sack-cloath for them , as it is Psal. 41. This compassionate sweete natured man , yet notwithstanding you see he had enemies : and enemies that would discover themselves to reproach him , and that bitterly , in the bitterest manner , they reproach him in his religion . It is a large point , if I should give my selfe libertie in it : I doe but touch it . That we may be armed by this observation , against the scandall of opposition , that if we meete with enemies in the world , we should not be much offended at it : grieve we may ; but wonder we need not . Was there ever any that did more good then our Saviour Christ ? He went about doing good : He did never a miracle that was harmefull , but onely of the Swine that were drowned in the Sea , and that was their owne fault ; but he went about doing all the good he could : yet notwithstanding we see what malicious opposites he had , that that is true of the head must be true in the members . Therefore we should reioyce in our conformitie to Christ : if it be in a good cause that we find enemies , and opposition , O , imperator &c. Saith he , O , the Emperour is become a Christian ; is was a blessed time : oh ! but the Devill is not made a Christian yet , and he will never be made good : for he is in termino ( as we say ) he is in his bounds , his nature is immoveable ; he is in Hell in regard of his estate , though he be loose to doe mischiefe : now untill the Devill be good ; Gods Children shall never want enemies ; and he will never be good . Therefore , though there were good Kings , and good Governours , over all the world : yet good men shall never want enemies as long as the Devill is alive , as long as he hath any thing to d ee in the world . Enemies therefore we must looke for , and such enemies as will not conceale their malice neither : for that were something , if they would suffer their malice to boyle , and concoct in their owne hearts , but that will not be , but out of the abundance of the heart the mouth will speake : where there is a bad treasurie , there will be a bad vent : therefore we see here , they reproach him ; mine enemies . Reproach me . It is the proper expression of malice , reproach ; and it is that that the nature of man can least indure of all . The nature of man can indure an outward wrong , a losse or a crosse , but a reproach , especially if it be a scornfull reproach , the nature of man is most impatient of . For , there is no man , but he thinks himselfe worthy of some respect : Now a reproachfull scorne shewes a disrespect , and when the nature of man sees it selfe disrespected it growes to tearmes of impatience . There is not the meanest man living but he thinkes himselfe worthy of some regard . Therefore I cannot blame David , even out of the principle of nature , to be affected here when they reproached him , and gave him vile termes : Mine enemies reproach me . Their tongues were tipt from Hell , and they did but utter that that was in their hearts . If the tongues of wicked men , as St. Iames saith , be a a world of mischeife , what is the whole man ? What is the heart , and tongue , and life , and all of wicked men ? Now this reproach of wicked men , it is a grievous persecution : as Ishmael persecuted Isaak in that manner , as it is Gal. 4. taken out of the storie in Genesis . I will not enter into the common place of reproach ; it is but taken by the by here . Onely by the way , let it be a support to us : if we be reproachfully used in the world ; let us not be much cast downe : it is no credit for a man to doe that that the Devill and his instruments doe ; nor it is no discredit for us to suffer that that David suffered . Let this satisfie thee , there is not the vilest man living but hath this weapon to serve the Devill with , a reproachfull tongue : he that sits upon the Ale bench , that ●…akes in the Channell , the basest wretch in the world hath a tongue to serve the Devill with in reproaches . It is no credit for them to doe that that the vilest person in the world can doe ; ●…and it is no shame for thee to suffer , that that the best man that ever lived did suffer . So much for that ; mine enemies reproach me . But what is the specialtie of this reproach ? ( to come to that more particularly ) They say unto me ? Where is thy God ? They touch him in his Religion . They saw him persecuted by Saul , scorned by Sauls courtiers ; they see him driven up and downe , as a Partridge in the Wildernesse : they saw him banished from the Sanctuarie , destitute of friends ; they saw him in this disconsolate estate , and they judge by sence and appearance , that they thought he was a man that God regarded not at all , therefore say they , where is thy God ? Gods children are impatient as farre as they are men , of reproaches , but so farre as they are Christian men , they are impatient of reproaches in Religion , where is now thy God ? They were not such desperate Atheists as to thinke there was no God , to call in question whether there were a God or no , ( though indeed they were little better : ) but they rather reproach , and upbraid him with his singularity ; where is thy God ? You are one of Gods darlings , you are one that thought no body served God but you , you are one that will goe alone , your God. So this is an ordinary reproach , an ordinary part for wicked men , to cast at the best people , especially when they are in miserie : what is become of your profession now ? what is become of your forwardnesse , and strictnesse now ? what is become of your much reading , and hearing now ? and your doing such things now ? what is become of your God that you bragged so of , and thought your selves so happie in , as if he had beene no bodies God but yours ? We may learn hence the disposition of wicked men ; it is a character of a poysonfull cursed disposition to upbraid a man with his Religion . But what is the scope ? The scope is worse then the words , where is thy God ? The scope is to shake his faith , and his confidence in God : and this is that that touched him so neerly , while they upbraided him , where is thy God ? Indeed they had some probability and shew of truth ; for now God seemed opposite to him , when he was banished from his house , from that blessed communion with him that he had . Their purpose was therefore to shake his faith , and affiance in God , and herein they shewed themselves right the Children of the Devill , whose scope is to shake the faith , and affiance of Gods people , in all his temptations , and by his instruments . For the Devill knowes well enough , that as long as God , and the soule joyne together , it is in vaine to trouble any man ? therefore he labours to put jealousies to accuse God to man , and man to God. He knowes there is nothing in the world can stand against God ; as long as we make God our confidence , all his enterprises are in vaine , his scope is therefore to shake our affiance in God , where is thy God ? So he dealt with the head of the Church , our blessed Saviour himselfe , when he came to tempt him , If thou be the Sonne of God , command these stones to be made bread ; he comes with an If , he laboured to shake him in his Sonneship . The Devill since he was divided from God himselfe eternally , is become a spirit of division , he labors to divide the Sonne from the Father , he labors to divide even God the Father from his owne Sonne : If thou be the Sonne of God. So he labors to sever Christians from their head Christ , subjects from their Princes , and Princes from their subjects , friends from friends , and one from another : he is a spirit of division , where is thy God ? There was his scope , to breed division , if he could , betweene his heart and God , that he might call God into jealousie , as if he had not regarded him : thou hast taken a great deale of paines in serving thy God , thou seest how he regards thee now , where is thy God ? We should labour to make this use of it , to counter-worke Satan ; to strengthen that most of all , that the Devill labours to shake most of all : shall the Devill labour to shake our faith , and affiance in God above all other things , and shall we not labour to strengthen that ? Above all things , let us looke to our head ; as the Serpent winds about , and keepes his head . Keepe faith , and keepe all : if faith be safe , all is safe , let us strengthen that , and strengthen all ; weaken that , and we weaken all . What cares Satan for other sins that we fall into ? he aymes at our assurance , that we may doubt of Gods love , whom we have beene so bold as to sinne against : that is it he aymes at , to make weake faith in the particular acts of sinne we commit . He knowes that sinne naturally breeds doubts , as flesh breed wormes : where sinne is , if it be in never such a little degree , he knowes it will breed doubt●… , and perplexities , and where they are , he hath that he would have ; he labors to hinder that sweet communion that should be betweene the soule , and God : where is now thy God ? You see wicked men , are the children of the Devill right in this . Againe , they instance here in matter of Religion against him . You see how readie wicked , and divelish minded men are , to tread over the hedge where it is lowest ; as the proverbe is , to adde affliction to affliction , especially in that that may touch a man nearest : they could not touch him nearer then in this , Where is thy God. They knew it well enough , where is now your Religion : this they thought would anger him to the heart : here is a devilish disposition : you have a terrible Psalme for it , Psalme 109. of those that ad affliction to the afflicted , They are cursed persons . This is the disposition of wicked men , they have nomercy , malice we say is unsatiable . One would thinke that our Saviour Christ , when he was upon the Crosse , racked there in all his parts , a man exposed to so much misery and scorne as he was , that they should have had pitty upon him ; but upon the Crosse , they reproached him , Aha , hee saved others , himselfe be cannot save ; let him come from the Crosse , and we will believe in him . What abitter Sarchasme was this , that came from hekl it selfe . Nay when he was dead , one would have thought their maliee should have beene buried with his body . Malice is ordinarily among men living , not the dead , but when he was dead , This Impostor said &c. They laboured to bury his good name , that nothing tending to his honour might remaine of him . Indeed it is the nature of malice to wish the not being of the thing it maliceth ; no , not the name . Let his name perish from the earth . It was extremity of malice to worke upon this disadvantage : when they see him thus afflicted , to vex him with that he was most affected with , where is thy God. Therefore let those that feele , and feed that divellish disposition in themselves , to insult over Gods people , especially in matters of Religion to vexe them ; and when there is a wound already , to make the affliction greater , to adde affliction to affliction , let them iudge of what disposition they are . They say unto me . You see here another circumstance , They say unto mee . They are so impudent , that they are not affraid to reproach him to his face , they say to him , as if they would stand to their reproach . This is one circumstance of aggravation : indeed malice is very impudent , when it is come to the extremity , I onely observe it , that if we meet with such insolencie of malice , not to be discouraged , it hath bin thus before , and thus it will be to the end of the world . And then they are not wearied , their malice is unwearied ; they say to mee . Daily . Day by day , their malice is fed with a spring , with a malicious heart . A malicious heart , and a slanderous tongue alway goe well together . The Divell that was the first grand slanderer , hath communion with a malicious heart , and he foments malice , and cherisheth that malicious poysonfull disposition : and a malicious disposition , never wants malicious words . As one saith , of anger , and furie , it ministreth weapons ; so we may say of malice , and hatred , it ministreth words alway , a malicious heart will never want words . They say to me , daily , these are but circumstances , but yet they are somewhat considerable : for they tend to the aggravation of the disconsolate estate of this holie man ; that he should meet with such wretched men , that had no pittie at all on him , but say to him dayly , Where is now thy God ? You see then from hence , that God is a God ( as the Prophet saith ) oft times hiding himselfe , that God vayles himselfe oft times to his children . Not onely from the eyes of wicked men , that they thinke godly men deserted of God : but sometimes from the very sence , and feeling of Gods children themselves , they are in such desertions , that they are faine to complaine that God hath hid himselfe , and is as a stranger to them . This is the state of Gods children in this world ; though God love them dearely , as the apple of his eye , and as the signet on his hand : yet notwithstanding his carriage to them is oft times so strange , that those that looke upon their estate in this world , thinke they are men ( as it were ) for lorne , and destitute of God. And this estate must needs be . Because of necessitie , there must be a conformitie betweene us , and our Saviour , it was so with our Saviour , my God , my God , why hast thou forsaken me ? God was never nearer him in all his life then then ; and yet he cryes out ; my God , my God , why hast thou forsaken me ? And as he spake , so the rest thought of him , as if he had beene a man forsaken ; and so here they say to this holy man , where is thy God ? Therefore let us lay up this likewise for the strengthening of our faith in the like case , that we be not overmuch discouraged , if God hide himselfe : if others thinke our estates miserable , and our selves thinke our selves so , it is no strange matter ; it was thus with David , he was so neglected of God , that they thought God had cleane forsaken him , where is thy God ? Our life is now hid with Christ , as the Apostle saith , Colos. 3. We have a blessed , and glorious life , but it is hid in our head . Even as in winter time , the trees have a life , but it is hid in the roote ; so a Christian hath a blessed condition at all times , but his glory and happinesse is hid in his head ; and there is a cloud betweene him , and his happinesse : Therefore let us support our selves with this in all times : was God gone from David indeed , when they said , Where is thy God ? Oh , no , God was as neare David now as ever he was , nay rather nearer . God was never nearer Moses then when he was sprawling upon the water in that Arke they had made for him . He was never nearer Daniel , then when he was in the Lyons Den ; God came betweene the Lyons teeth , and Daniel ; and as I said , he was never nearer our Saviour then when he was on the Crosse. And he was never nearer to David , then when they said , where is thy God ? When trouble is neare , God is never farre off ; that is an argument to make God neare , Lord be not farre off , for trouble is neare . And extremitie , and danger , and trouble , it is Gods best opportunitie to be with his children , how ever he doe not helpe for the present oft times . Where is thy God ? David might rather have said to them , where are your eyes ? where is your sight ? for God is not only in heaven , but in me . Though David was shut from the Sanctuary ; yet Davids soule was a sanctuary for God : for God is not tyed to a sanctuary made with hands . God hath two Sanctuaries , he hath two heavens : the heaven of heavens , and a broken spirit , God dwelt in David as in his Temple . God was with David and in him ; and he was never more with him , nor never more in him , then in his greatest afflictions : they wanted eyes , he wanted not God. Though sometimes God hide himselfe , not onely from the world , but from his owne children , yet he is there , howsoever their sorrow is such , that it dims their sight , as we see in Hagar , so that they cannot see him for the present : he sometimes lookes in their face , as we see Mary , she could not see Christ distinctly , but thought him to be the Gardiner . There is a kind of concealement a while in heavenly wisedome , yet notwithstanding , God is with his children alwayes , and they know it by faith , though not by feeling alwayes . As we know what Iacoh said , God was in this place , and I was not aware ; when he slept upon the stone , and had that heavenly vision . So it is with Gods people in their trouble , God is with his Church , and children , and wicked men are not aware of it : Christ is in them , and they are not aware of it . Christ was in the Saints , when Saul persecuted them , and Paul was not aware of it : Saul , Saul , why persecutest thou me ? who art thou Lord ? saith he ; alas , he dreamed not of Christ. How ever wicked men of the world thinke , yet God is neare his owne children , in the most disconsolate condition that can be . It is ( when they say , where is thy God ? ) as if a man should aske what is become of the Moone , betweene the old , and the new , when the darke side is towards us ? when we see no Moone at all for a time , till the new come : The Moone is neare , and more enlightned with the Sunne then , then at other times , and is nearer to him . So in affictions , how ever , the darke side of Gods children be toward the world that they cannot see them : yet their light side is towards God , God shines upon them , and enlightens them more then , at that time with solid comfort that keepes them from sinking , then at other times : therefore it was an ignorant question of them to aske , where is thy God ? It shewed they were Ignorant of the passages of Gods dealing with his children , as indeed none are greater Atheists then your scoffers . Where is thy God ? As if God had beene onely a God of observation , to be observed outwardly in all his passages toward his children , whereas , as I said , he is a God hiding himselfe oft times ; and he shewes himselfe in contrary conditions most of all , most comfortably : his worke is by contraries . But these carnall men were Ignorant of the mysteries of Religion , and the mysteries of Divine providence towards Gods children : therefore their question savours of their disposition , where is now thy God ? Thus briefely I have gone over their disposition , and carriage towards the holy man David . That they were enemies , of hostile nature , and disposition , & they reproached him , and dayly , and that in his Religion , where is thy God ? I beseech you let us look to it in time , that it may not be truly said to us , by way of upbraiding , where is now thy God ? God may be strange to us indeed , let us so carry our selves , as that God may owne us in the worst times . If they had said this truly : how grievous had it beene to David ? but it was more malice then truth . For David found experience of God ; he might rather have upbraided them , where is your God ? and there is no wicked man , but a man may in h●…s greatest extremity upbraid him , and that in truth , where is your God ? your riches , honour , and estate ? where is all this that you supproted your selfe with , and bore your selfe so big on , that you despised all others ? what is become of all now ? A man cannot stand in a thing that stands not it selfe . A man cannot build upon that that hath no good foundation : Now all men that are not truly religious , they have some Idoll or other that will deceive them : therefore a man may truly say to them , that which they falsly , and maliciously say to Gods people , where is your God ? So much for their disposition , and carriage . Now how stands David affected with this ? that is the second part . At with a sword in my bones . It was as a sword to his bones . Now that that toucheth the bones is the most exquisite griefe . That that we call the griefe of the teeth , you see what an exquisite griefe , it is , in that little member ; when the bones are cut or touched , it is a most exquisite griefe : As with a sword in my bones , my enemies reproach me . What was the matter that this reproach , where is thy God ? touched him so to the quick ? what was the cause ! The causes were diverse ? First of all concerning God : for when they said to him , Where is thy God ? First , it tended to the reproach of God , as if God were so fickle a friend , as to desert his best friends in the time of misery ; this touched upon God , by way of disparagement , therefore it must needs touch David , who was Gods friend . Then againe it touched God in another thing , in his manner of providence ; as if he had beene a God of the Hills , and not of the Vallies , as if he had been a God for one time , and not for another , where is now thy God ? what is become of him ? Againe in the third place , it touched upon him in this , as if he had favoured them ( being cursed form all hypocrites ) more then David : as if he had favoured their form all , hypocriticall , base , dead courses , that were most abominable to God●… for these persecutors were Sauls courtiers , and other enemies ; wicked men , they thought to justifie their owne wayes by this reproach . You see we are as good as you : God respects us , wee fall not into such miseries , wee have recourse to Saul , though he have cast out you , and others &c. So it tended to Gods reproach in that ; as if God had justified their course : as if they had been dearer to him , that were most abominable . And this is to make an Idoll of God , to make God justifie those courses that he most abhors ; as it is in Psal. 50. Thou thoughtest I was like unto thee . Because God lets a wicked man alone , thou thoughtest that I was a companion for thee , and would take thee by the hand , whereas God will not doe so . In these three respects especially , God was wronged , when they said , where is thy God ? As if thee had n●… beene a true and faithfull friend to his Children . And besides , as if hee had not a providence over his children in the worst condition . As if he had allowed , and liked of the base carriage and condition , and profession of these wretched men , as well as of Davids : where is now thy God ? you see God respects us , as well as you ; but there was no such matter , he respected David more then a thousand of them . Againe , this touched upon religion it selfe , this reproach , where is now thy God ? where is your goodly profession ? as if it were in vaine to serve God ; a horrible reproach to religion . It is not in vaine altogether to serve the Devill , he bestowes somewhat upon his servants : this was a base thought , to think that God would do no good to them that serve him , that is the fountaine of all good , that doth good to his enemies , that suffers his Sun to shine upon his enemies : for him to desert his friends , for a man to be truly religious , and to get nothing by it ; this tended to the reproach of religion , and through Davids sides they strike at God , and religion , as if it were in vaine to serve God , as they said in Malachies time . And indeed this is in the hearts of men now a dayes , if they see a man that makes care and conscience of his wayes under a cloud , or that he doth not so prosper in the world as others doe : they begin to have weake concei●…s of the profession of religion , as if that were the cause , as if there were nothing gotten by serving of God : but we may be loose professors , and goe in ●…bertine course and please God as well as others . This is a great griefe to Gods children ; they know well enough it is not invain to serve God , God is not a barren wildernesse to those that serve him : they are not barren ground that are carefull in his service : so you see upon what ground he was thus affected , because God and Religion was touched in it . Take away a godly mans religion , and his God whom he serves in Religion , you take away his life : touch him in that , you touch him in his best free-hold : Therefore when these malicious enemies say , Where is thy God ? they could not more touch David then so . Prophane men of the world , come and tell them of Religion , and such things , alas they turne it off with scorne ; for they would have the world know , that they are not very religious : they never speake of God and of religion , but in scorne , or by way of discourse : but a man that is religious to purpose , and makes it his trade , makes it that whereby hee hopes to bee saved ; hee takes to heart any thing that is spoken against Religion : their words are as a sword in his bones , while they say unto him , where is thy God ? It is better to bee distempered , then not to be moved , when God and Religion are touched . The Holy-Ghost that appeared in the shape of a Dove , appeared at another time in fiery tongues , to shew that the meeke spirit of God , is zealous other whiles in his children . This was another reason he was thus affected . And thirdly in this reproach of theirs , thus violent , Where is now thy God ? here was a damping of the spirits of all good men in those times , that should heare of this reproach . Words affect strangely ; they have a strange force with men , especially in weake fancies , that are not grounded in their judgement and faith . The spies made a shrewd oration , and brought an ill report on the Land : oh ! it is a land that devours the inhabitants . It was a speech discomfortable , and it wrought so , that it made them all murmur , and be discouraged . It is not to be thought what mischiefe comes from speech , cunningly handled . This malitious speech , Where is thy God ? and what is become of all thy devotion at the Tabernacle , that thou didst frequent so , and drewest others , a great trayne with thee , what is become of all now ? When weake men , that had the beginnings of goodnesse in them , should see a man reproached for this : questionlesse it would dampe the beginnings of goodnesse : oh would not this goe to the heart of David , to see insolent men to quench good things in good men with reproaches . Well , wee see what reason the holy man David had to bee so sensible of this reproach , for they said unto him daily , where is thy God ? Now therefore to make some use of it to our selves : let us enter into our owne soules , and examine with what spirits , and feeling wee heare God reproached , and religion reproached and hindred , and disgraced any kind of way : if we be not sensible of this , and sensible to the quick , we may suspect wee are not of Davids spirit , that was a man after Gods owne heart : It was a cutting of his bones , when they came to disparage his Religion , and profession , and to touch him in that . Shall a man see men forsake Religion , and goe backeward , and desert the cause of God , and see it oppressed , and not be affected with all thi●… certainly he hath a dead soule . That which hath no griefe , when there is cause of griefe , certainely it is to be accounted but as dead flesh . That heart is but dead flesh , that is not touched with the sence of religion . And to come a little nearer to our times , when we can heare of the estate of the Church abroad , the poore Church in the Palatinate , in Bohemia , and those places : you see how like a canker , superstition is growne up amongst them : when wee heare of these things , and are not affected , and doe not send up a figh to God , it is a signe wee have hollow and dead hearts . No question but if wee were there among those malignant spirits that are there , their speeches are daily such , as these wicked mens were to David , what is become of your reformation ? what is become of your new Religion ? where is that now I pray ? You that doe upbraid us with Idolatry , what is become of your Religion ? no question but they have these ●…casmes and 〈◊〉 speeches dayly , and those that have the spirit of God , they are grieved to the heart . If wee have the spirit of God and of Christ in our breasts , and any thing of the spirit of David , and of holy men , we will grieve at this . The Apostle St. Paul , when Ely●…as laboured to stop , when one was to be converted , hee breakes out , Then childe of the Devill , and enemy of all good , why dost thou not cease to pervert the right wayes of God ? A man that is not fired in this case , hath nothing at all in him , when we see-wicked men goe about to pervert Religion , and overturne all , and we are not stirred at it , it is an ill signe . Let us therefore take a tryall of our selves , how we stand affected in case of Religion : He that hath no zeale in him , hath no love : by an Antiperistasis , a opposition of the contrary , encreaseth the contrary : if a man have any goodnesse , if it bee environed with opposition , it will intend the goodnesse and encrease it . Lot shewed his goodnesse in Sodome the more , because of the wickednesse of the Sodomites , when a man is in vile company , and heares Religion disgraced , and good persons scoffed at , and will not have a word to justifie good causes , and good persons , hee hath no life at all of Religion ; for if hee had , he would then have more Religion then ordinary , the contrary would then intend , and encrease the contrary . There was a blessed mixture of many affections in this griefe of the holy man David , when hee said , their words were as a sword in his bones . There was great griefe , not onely for himselfe , as a man being sensible of reproaches : for men are men , and not out of corrupt nature , but out of the principles of nature , they are sensible of reproaches : here was griefe in respect of God , and in respect of himselfe : and here was the love of God , and the love of Religion in this grief . Here was zeale in this , and a sweet mixture of blessed affections , a sweet temper in this , when hee saith , their words were as a sword in my bones . Let us make a use of tryall ; bring our selves to this patterne , and thinke if wee doe come short of this , then wee come short of that that should bee in us . But especially let us consider with what hearts wee entertaine those dolefull and sad reports of forraine Churches , and with what consideration , and view , wee looke upon the present estate of the Church , whether we be glad or no. There are many false spirits , that either are not affected at all , or else they are inwardly glad of it : they are of the same disposition , that those cursed Edomites were of , Psalme 137. Downe with it , downe with it , even unto the ground : I hope that there are but few such amongst us here , therefore I will not presse that : But if wee bee dead-hearted , and are not affected with the cause of the Church , let us suspect our selves , and thinke all is not well ; The fire from Heaven is not kindled in our hearts , our hearts are not yet the Altar , where God hath kindled that heavenly fire , if we can heare Religion disgraced , and good causes goe backward , and not be affected . Curse yee Meroz : why ? because they went not out to helpe the Lord. If those bee cursed that doe not helpe , as they can by their prayers , then surely they are cursed that are dead-hearted , that are not affected at all ; that joyne with the persecutors , , that cry downe with it even to the ground , & say Aha , so we would have it . If those be cursed that helpe not forward the cause of the Church , at least by their prayers , and strive and contend for the faith once given , what shall we thinke of those that are not affected at all , nay which is worse of all , that hinder good causes , that are scorners of Religion , and good causes , what shall wee thinke of those wretched spirits ? how opposite are they to the spirit of David ? To adde one thing more , wee may learne hence , the extent of the commandements , how to enlarge the commandements . Our Saviour Christ , when he came to preach the Gospell , hee began with the enlargement of the commandements , shewing the spirituall meaning , and extent of the law : he that calleth his Brother Racha , or foole , is in danger of hell fire : and he that lookes on a woman , to lust after her , hath committed adultery with her in his heart . You see here the Prophet David , when hee speakes of their reproach , he speakes of it as if they had a murderous intention ; and in the event and issue , it is a kind of murther . As with a sword in my bones my enemies reproach me , &c. This sword were but words , he is a murtherer in Gods esteeme , ( and so it will prove if hee repent not ) that wounds another man with his tongue : for what doth the Holy Ghost here in David ? doth he not set out words by swords ? Is it not oft in the Psalmes , Their words are as swords ; the poyson of Aspes is under their lipps ? There is an excellent place you have for this in Prov. 12. 18. There is that speakes like the piercing of a sword , but the tongue of the wise is health . A good man hath a healing tongue , hee hath a medicinall salving tongue , but a wicked man , his words are as swords ; and as he ●…aith here , their speaking is as the piercing of a sword . Therefore , hence let us learne , not to think our selves free from murther , when we have killed no body , or free from adultery , when wee are free from the grosse act : this is but a pharisaicall glosse upon the commandements , but if wee will understand the commandements of God , as they are to bee understood , wee must inlarge them as the Scripture inlargeth them : he that prejudiceth the life , and comfort of any man , hec is a murtherer of him in Gods esteeme : and he that labours to cut another man to the heart , with sharpe piercing words , in Gods esteeme he is a murtherer . Those that , though among men , they cannot say blacke is their eye , and pride themselves , as if they were very religious men , yet notwithstanding they are men that are not wanting of their tongues , men that care not to speake bitterly and sharpely of others : if they did consider of this , it would take them downe , and make them thinke a little meaner of themselves , when indeed in Gods construction they are little better their murtherers . As with a sword in my bones mine enemies reproach me , while they say to me daily , where is thy God ? So much for these words . FINIS . The TABLE . A Acquaintance . ACquaintance with God to be maintained . part 2 p. 143 Affection . Affections trie our estates 1 264 Affections wanting shew want of faith . 1 269 To shame our selves in want of Affections . 1 271 To pray for Affections . 1 272 Affections to be kept tender . 1 278 Affections why sometimes dead . 1 285 See Hatred . Answer see Conscience . Appearing . Two appearings of Christ. 2 18 Application . Application the ground of obedience 1 149 Necessity of Application 1 151 Principle of Application . 1 153 To begge the spirit of Application 1 154 Danger in want of Application . 1 156 Arke , 〈◊〉 Baptisme . Assurance . How to know our estate in want of Assurance . 1 240 B Baptisme . Want of baptisme no prejudice to salvation ; p. a. pag. 157 Ground of baptising Infants . 2 158 Aggravation of sins after Baptisme . 2 162 The Arke a figure of Baptisme . 2 170 Parts of Baptisme . 2 172 Children why Baptised . 2 190 Baptisme binds . 2 191 Covenant in Baptisme . 2 192 What sins renounce baptisme Ibid. How to make use of our baptisme . 2 195 Beast . The Beast who . 1 7 The Beast and Dragon resembled . 1 10 State of Rome the Beast , why . 1 13 Beasts ill carriage towards Kings . 1 40 To further the destruction of the Beast . 1 49 The Beast shall fall . 1 51 See Hatred . Body . Not to satisfie the lusts of the body . 2 44 Our bodyes shall be glorious . 2 51 How to use our bodyes . 2 52 Glory of the body in sixe things . 2 53 To abase our bodyes for Christ. 2 57 How to know our bodyes shall bee glorious . 2 60 See Vile . God to be sought betimes . 1 187 Blessing , see Ministers . C Man a changeable creature . 2 46 God punisheth parents in their children . 1 110 God the God of our children . 2 157 Parents to bee good for their childrens sake . 2 159 Comfort to those that leave little to their children . 2 160 All our good first in Christ. 2 32 , 49 To be thankfull for Christ. 2 50 To make use of what is in Christ. 2 179 To thinke of Gods love in Christ. 1 278 See covenant . Difference between Christians and others . 1 92 Come . To thinke oft of the times to come . 2 66 Comfort . Double ground of comfort . 2 186 See Death , Children . Communion . Mans happinesse in communion with God. 2 108 Communicative . Gods goodnesse communicative . 1 142 Confidence . Issue of false confidence dangerous . 1 63 False confidence overturned . 1 66 Conscience . Demand of conscience whence . 2 182 Good conscience what . 2 183 3. Degrees of a good conscience . 2 184 Conscience good that is troubled . 2 187 How to know we doe things from a good conscience . 2 189 To get the answer of a good conscience . 2 193 Comfort from the answer of a good conscience . 2 199 Conviction . Conviction double . 1 236 Corruption . How to set against our corruptions . 1 8●… Corruption why not subdued at once . Ibid. To strengthen faith in the fall of our corruptions . 1 89 Sight of corruptions help faith . 〈◊〉 230 Victory over corruptions . 2 138 How to know nature is corrupted . 1 270 See Iericho . Country , See Heaven . Covenant . Covenants to be renewed . 2 ●…00 Covenant of workes . 2 108 Covenant of grace . 2 109 Covenant of grace qualities of it 2 115 Covenant of grace , conditions of it 2 116 Comfort from the covenant of grace . 2 254 God gives us grace to performe our covenants . 2 164 Christ the foundation of the covenant of grace . 2 178 Nature of the Covenant . 2 180 Covenant of grace , why so called . 2 182 See Testament , works . Creature insufficient to teach the knowledge of God. 1 139 Not to curse particular persons . 1 105 D Death , Die. Death terrible . 1 205 Men die as they live . 1 208 A Christian how dead . 2 2 Comfort in Death . 2 66 Righteous , and wicked die . 2 74 Difference in their death . 2 80 Why men want comfort in death . 2 101 See first-borne , faith . Demand , see conscience . Dependance . Dependance upon God. 1 27 Desire . To out-strippe the wicked in our desires . 2 87 Difference of desires in men , Ibid. Desires the best character of a Christian. 2 93 Wicked men desire not heaven aright . 2 94 Directions for holy desires . 2 96 God leaves not good desires . 2 102 Desire of earthly things how abated . 2 143 Destruction . How to prevent our own destruction . 1 86 Dragon , see Beast . Distemper . Distemper hinders not Christians dying in faith . 1 206 E Enemies . GOD meetes with his Enemies . 1 45 GODS Children have Enemies . 1 214 Envie . No Envie in God , 1 144 Everlasting , Covenant of grace everlasting . 2 251 Evill . How GOD hath a hand in evill . 1 16 Gods providence in evill . 1 19 God keepes us from doing of evill . 1 25 Extremity . God to bee sought in extremity . 1 184 Difference of men in extremity , Ibid. Eye . To desire God to open our eyes . 1 229 See Faith. F Face . Seeking Gods face , what . 1 174 Directions to seeke Gods face . 1 179 Incouragements to seeke Gods face . 1 189 Faith. Faith in the use of meanes . 1 70 Faith said to do that God doth . 1 71 Faith enlivens all graces . 1 72 Faith strengthened by experience . 1 90 Faith to be laboured for . 1 94 Faith one from the beginning . 1 196 Perseverance in Faith. 1 197 Faith carries a Christian through all passages . 1 198 To die in faith what . 1 199 Faith over comes all that is terrible in death . 1 201 Faith the eye of it . 1 218 Faith seeth afar off how . 1 219 Sight of faith , how to help it . 1 228 Two branches of faith . 1 262 Faith●…w ●…w cherished . 2 65 Faith of Christians how shaken . 2 218 Faith to be strengthened . 2 220 Farre see Faith. Favour . Favour of God to bee sought first . 1 181 Feare . How to know God is ours by feare . 2 125 Feeling . Christians may want feeling . 1 207 First-borne . Death of the first-borne , a great judgment . 1 110 Free. Freedome in sin a judgment . 1 22 Covenant of grace free . 2 249 See Will. G Glory Glorious . God gets glory by weake meanes . 1 68 Why wee shall bee glorious with Christ. 2 19 Wherein that glory shall be 2 21 When the Saints shall be glorified . 2 23 To think of the glory to come . 2 25 Glory why revealed before-hand . 〈◊〉 28 See Body . God. Two things wherin we are like God. 1 144 What it is for God to be our God. 2 117 God ours in the covenant of grace , 2 120 How to know God is our God. 2 121 To labour that God may be our God 2 140 To make use of all in God as ours . 2 143 Goodnesse . God is willing to bestow his goodnesse . 1 143 See Communicative . Gospell . Punishment of slighting the Gospell . 1. 43 Grace , see Covenant . Guidance . Guidance of God to be prayed for . 1 24 H Happinesse . Wicked men out-live their happines , 2 78 Happines of the godly . 2 80 Wicked men may know the happinesse of Gods children . 2 84 Hatred . Affection of hatred due to the beast . 1 47 Heaven . Heaven the country of a Christian. 1 292 See desire . Hid , hidden . The life of a Christian hidden . 2 4 God sometimes hides himselfe . 2 223 Hope , see Faith. I Satans kingdome like the walls of Iericho . 1 73 Our corruptions like the walles of Iericho . 1 74 Antichrists kingdom like the wals of Iericho . 1 75 Meanes to east downe mysticall Iericho . 1 78 How to prevent the building of spirituall Iericho . 1 80 , 120 Iericho why not to be built againe . 1 106 How men build Iericho againe . 1 114 , 118 Imbrace . Faith imbraceth what it hath . 1 259 Imbracing followeth perswasion . 1 260 What affections imbrace good things . 1 272 Imbracing how wrought . 1 274 Ioy. Knowing God ours is our joy . 2 129 Iudgement see spirituall . K Kings . The tenne Kings wherein sinfull . 1. 28 Knowne , knowledge . God , willing to be known . 1 141 Knowledge of our estate sometime suspended . 1 238 L Life . Christ our life how . 2 11 To improve the time of life . 2 75 Life 3. degrees of it . 2 82 See die , hidden , soule . Love. God knowne to be ours by our Love 2 127 M Malice , see reproach . False confidence over-turned by weake meanes . 1 67 See Faith. Blessing of Ministers to bee regarded . 1 103 Ministers duty . 2 176 God the only Monarch . 1 26 Good Motions to be cherished . 2 99 N 3. Things in man by Nature . 1 64 O Quality of obedience . 1 160 Obedience sutable to the command 1 164 To know God is ours by our obedience . 2 131 God to be sought in his Ordinances 1 186 Men give too much to Outward worship . 2 172 Why men are prone to Outward performances . 2 174 Papists work their own overthrow . 1 53 How to set against Popery . 1 87 Popery how it sprung up . 1 117 Covenant of grace Peculiar . 2 252 Perswasion followes sight . 121 Perswasion what . 1 233 Perswasion degrees of it . 1 235 Perswasion spirituall necessary . 1 236 Perswasion particular sometimes weake . 1 237 Perswasion how to know it is not supernaturall . 2 242 Perswasion wrought by the spirit . 1 247 How the spirit doth perswade . 1 248 The manner of working perswasion . 1 250 A strong worke to perswade the soule . 1 251 To labour for spirituall perswasion . 1 253 To desire God to perswade us . 1 256 Evidences that we are perswaded . 1 257 Persons , see Curse . Pilgrims . Difference betweene Pilgrims and strangers . 1 289 To resolve to please God. 2 141 Power , see Truth . To know God is ours by our prayer . 2 134 Preaching the force of it . 1 78 Presence of God how considered . 1 171 Things as present affect us . 1 218 Promises to alleage them to God. 1 167 God deales with men by promises . 1 210 Faith lookes to God by the Promises . 1 211 Promises oft to be thought on . 2 13 Proportion , see Punishment . Providence see Evill . Punishment proportionable to sin . 1 109 R Religion disgraced how it affects us . 2 132 Reproach the expression of malice . 2 216 Not to be cast downe for reproach . Ibid. David sensible of reproach . 2 228 God doth not reveale all things at all times . 1 215 Righteous man who . 2 84 S See Sight . Things requisite to sight . 1 222 Sight of faith necessary . 1 223 3. Things in strong sight . 1 224 See Faith , perswasion . Mercies and judgments apprehended in our seed . 2 156 To seeke GOD by his strength . 1 158 Seeking what it doth implie . 1 170 Ground of seeking of God. 1 171 See Strength , betimes , face . Sensible , see reproach . Sentence of Christ unavoydable . 1 132 Men must not appoint how to serve God. 1 138 Sinne considered in three times . 1 17 Soule made for heavenly things . 1 267 Love of earthly things abase the Soule . 1 268 Soule how quieted . Ibid. Soule continues after death . 2 74 Life of the Soule double . Ibid. How to use our Soules . 2 75 Spirit , Spirituall . Spirituall judgements greatest . 1 22 Order of the Spirits working . 1 217 To begge the Spirit to perswade us . 1 254 Stranger . Gods people strangers here . 1 290 CHRIST a stranger on earth . 1 294 To have the affections of strangers 1 295 Wicked men , how strangers here . 1 297 Carriage of a stranger . 1 300 See Pilgrim . Strike , see threaten . The covenant of grace sure . 2 250 T Covenant of grace a Testament . 2 110 Difference of a covenant and Testament . Ibid. To be thankfull for that we have 1 215 God threatens●…re ●…re he strike . 1 108 Wickednes shall nos alway thrive . 1 47 To tremble at Gods word . 1 133 Men naturally trust so●…what 1 62 Try all of our trust . 1 65 How to know GOD ours by trust . 2 129 Truth of God. 1 150 Faith looks to Gods power & truth 1 224 V The best mens bodyes vile in this world . 2 40 God revealed to man 〈◊〉 〈◊〉 understanding creature . 2 107 Our nature prone to unthankefulnes . 2 116 W To goe to Christ in all wants . 2 15 Degrees of wicked men . 2 86 Will of man free in sinne . 1 20 To be left to our ow●… will , a great judgement . 1 21 Will , when accepted for the deed . 2 102 Who are truly wise . 2 83 Word , s●… Tremble . Christians course opposite to the world . 2 39 World how to be used . 2 75 Workes see covenant . Z How to know God is our God by our Zeale . 2 128 FINIS . Notes, typically marginal, from the original text Notes for div A12182-e340 Artis est celare artem . Non ex personis probamus fidem , sed ex fide personas , Tertul. Notes for div A12182-e3520 Novemb , 5. Ioshua 6. 1 King. 16. 34. Numb . 14. Doct. 1. Men naturally trust to somewhat . Rom. 10. Issue of false confidence dangerous . 2 Cor. 10. 3 things in man by nature . 1 False reasonings . 2 Proud thoughts . 3 Fore-casts of danger . Vse . Trial of our trust . Observ. 2. God overturnes vaine confidence in the creature . Proverb . 6. Isay 50. Vse . Ier. 20. Observ. 3. God dothit by weake meanes . Reason . That God may have the glory . Digression . Quest. Answ. Observ. 4. It is by faith in the use of means . Rom. 4. Quest. Answ. Faith said to doe that which God doth . Why only faith is named . 1 Kingdom of Sathan resembled by wals of Iericho . 1 Ioh. 3. 8. Coloss. 2. 2 Our owne corruptions . 3 The Kingdom of Antichrist . Luther . Edward 6. The means to cast down the wals of mystical Iericho . 1 The preaching of the word . Quest. Answ. How to prevent the building the wals of spiritual Iericho . 1 2 2 Thess. 2. 3 4 5 6 How to prevent our own destruction . Ezek. 17. Isay 10. Gen. 15. Vse . To set against Popery by faith . Luther . To set against our corruptions by faith . Quest. Why God doth not subdue corruption at 〈◊〉 Answ. Quest. Answ. How to strengthen faith in the fall of our corruptions . Iudg. 5. 3 4 Difference betweene Christians and others . To labour for faith . To try if vve have faith . Notes for div A12182-e7170 Scope of the words . Blessing of Ministers to be regarded . Custodes utriusque tabulae . Not to curse particular persons . Why God would not have Iericho built againe . As a monument of Gods mercy and justice . 2. It was dedicate to God. 3 For terrour to the rest of the people . 4 To draw others to come in . 5 God would have it so . The specification of the curse . 1 King. 16. 34. 3 God threatneth before he strike . 1 Cor. 11. 32 To move us to turne to him . Punishment proportionable to the sin . Death of the First-borne a great judgement . Why God sometimes punisheth parents in their children . Quest. Answ. 1 King. 16. 34. The words handled by way of Analogie . Men build Iericho againe . By retaining Iewish Ceremonies . August . 2 By reviving old heresies . 3 By breaking statutes and wils . 4 By upholding Popery . Quest. Answ. How Popery sprang up . How it is pulled downe . Quest. Answ. How this Jeri cho is built againe . Quest. Answ. How to stop the building of this Iericho . 1 Knowledge of their tenents . 2 Of their practise 2 ●…im . 4. 2 To instruct young ones in grounds of divinity . 3 To set up lights in darke place . 4 To cherish good learning . 5 To labour for Vnity . 6 To be thankefull . 7 To set against our corruptions . Application concerning the feast of the nativity . To consider our course of life . Christs sentence unavoidable . To tremble at Gods word . Notes for div A12182-e10240 Observ. God shewes himselfe to the understanding creature . Man must not appoint how to serve God. The knowledge of God by the creatures insufficient . Observ. 2. God is willing to be known . That God doth not shine on us is our owne fault . Observ. 3. Gods goodnes communicative . Or else he had not created the world . Gods willingnesse to bestow his goodnesse . Quest. Answ. No envie in God. Two things wherein we are like God. August . Observ. The ground of obedience , application . 1 Gods truth belongs to all . 2 Ground of necessitie of application . A principle of Application . Vse To beg the spirit of application . Deut. 29. Danger of not applying the word . 1 We dishonour God. 〈◊〉 We rejoyce the Devill . 3 We injure our selves . We seeke God by his strength . Davids obedience . 1 Present . 2 Pliable . Psal. 110. Act. 4. 3 Perfect or sincere . 4. Professed , or resolute . 5 Perpetuall . Observ. Obedience to God sutable to his command . 1 Pet. 3. To alleage the promise to God. 1. In trouble . Psal. 50. 2 In want . 3 For acceptation . Prov. 3. Prov. 13. 1 Pet. 4. Psal. 119. Nehem. 1. Psal. 119. What implied by seeking . Ground of seeking . Christians are seekers . Psalme 24. Presence of God. 1. Every where . In the creatures . 3 In necessitie . 4 In the issue of all . 5 In the Ordinances . Revel . 1. In seeking Gods face there is , 1. Observance . Prov. 29. 26. Psalme 62. 2 Dependance . 3 Seeke Gods favour . Psalme 4. To pray to him 5 To seeke him in his ordinances . Use. Direction to seeke Gods face . 1. Know him and our selves . To know God in Christ. 2. Seeke Gods favour first . 3 With pure consciences . Psalme 66. Psalme 24. 3. Gen. 32. Seeke God in extremity . Psal. 46. Psal. 23. Difference of men in extremitie . To seeke God in his ordinances . Prov. 1. To seeke God betimes . Psalm . 63. Incouragements to seeke Gods face . Philip. 4. Notes for div A12182-e16330 One faith from the beginning of the world . Perseverance in faith . Doct. Faith carries a Christian through all the passages of his life . Quest. Answ. To die in faith what . 1 In respect of the time past . 2 The time present . Psal. 16. 5. 3 The time to come . Faith overcomes all that is terrible in death . The horror of the grave . 2 Tim. 1. 12. The pangs of death . Parting of soule and body . Losse of friends Company and imployment . 1 Cor. 3. 16. Use. To labour for faith . Death terrible . Object . Answ. Christians die in faith notwithstanding distempers . Christians may want feeling . As men live so they die . God deales with men by promises . Faith lookes on God by the promise . Why he saith promises . Promises to be oft thought on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obser. God doth not reveale all things at all times . To comfort all ages of the Church . To be thankfull for what wee have . Vnthankefulnesse . Order of Gods Spirit working . The eye of faith . Things affect as present . What kind of eye faith hath . Faith sees afarre off . 1 In regard of place . 2. Time. 1. Past. 2. To come . Sight of faith quicke . Things requisite to sight . 1 Cor. 2. 10. 11. Quest. Answ. Sight of faith necessary . Quest. Answ. Faith lookes to Gods power and truth . Use. To labour for strong sight of faith . Quest. Answ. Three things in a strong sight . 1 When the thing seene is farre off . 2 When there are clouds betweene . 3 When there is little light . To helpe the sight of faith . 1 Take heed that Satan blind not . Simile . 2 Desire God to open our eyes . 3 Get a sight of corruption . Perswasion followes sight . Sight convinceth . Especially with taste . Perswasion supernaturall . Perswasion what . Degrees to perswasion . 1 Conjecture . 2 Opinion . 3 Knowledge from argument 4 Perswasion from authority of the speaker . And some experience . Degrees in this perswasion . 1. In generall . 2. Particular . Spirituall perswasion necessary . Quest. Answ. Sound perswasion is with particular interest . Conviction double . Quest. Answ. Particular perswasion sometimes weake . God suspends the knowledge of being in a good estate . 1 To humble us . Quest. Answ. How to know Gods children in losse of assurance . Psalme 73. Vsually Gods children have particular perswasion . Quest. Answ. If perswasion be not supernaturall . 1 There will not be obedience . 2 No holding out 3 No fruitfulnes . Quest. Answ. Perswasion wrought by the spirit . Quest. Answ. How the spirit perswades . The manner of working this perswasion . 1. Sweetly . 2. strongly . A strong work to perswade the soule . Deut. 29. Use. To labour for spirituall perswasion . 2 Cor. 2. 10 , 11. To begge the spirit . Luke 11. Use. To desire God to perswade us . God perswades with enlightning . Evidence that we are not perswaded . Faith makes much of what it hath . Imbracing followes perswasion . Triall of our estate by imbracing . 2. Branches of faith . To trie our estàte by our affections . Faith carries the whole soule The soule made for heavenly things . Love of earthly things abaseth the soule . What quiets the soule . Micah 2. Want of faith , scene by want of affections . How to know nature is corrupted . To shame our selves in want of affections . To pray for affections . Quest. Answ. What affections imbrace good things . Gen. 17. 3. Quest. Answ. How this imbracing is wrought . 1. By supernaturall knowledge . To let goe other things . Keepe the affections tender To meditate of Gods love in Christ. The excellency and necessitie of the good we hope for . The hopefulnesse of them . Iohn 17. Case . Sol. Why the affections of Gods children are somtimes dead . Scope of the words . Difference betweene pilgrims and strangers . Doct. Gods people strangers on earth . Christians borne anew from heaven . Heaven a Christians Country . 1 Chron. 29. 15. August . Christ a stranger on earth . Iohn 1. We must have affection of strangers . The Patriarchs strangers . 1. In their owne esteeme . Psal. 39. 12. 2. In Gods esteeme . 3. In the worlds esteeme . Object . Answ. Wicked men how strangers here . The carriage o●… him that is a stranger . 1. He is going toward his country . 2. Hee is contented . Jerem. 45. 3. Patient . 4. Thankefull . The way to heaven smoother to some . 5. He is glad of company . 6. They minde their journies end . 7. Though he step out of his way , he comes in againe . 8. He provides for all incumbrances . 9. Inquires of the way . 10. He useth things as they may help in his journey . Indifferent things . Apparent sins . I Peter 2. 11. H●… values not himselfe by outward things . Notes for div A12182-e24290 Dependance of the words . A Christian dead , how . Life of a Christian hidden . Psal 73. 7. Object . Answer . Question . Answer . 2 Cor. 4. Question . Answer . Iohn 17. 2 Thess. 1. 10. Rom. 8. Quest. Answer . 1 Cor. 15. Quest. Answer . Simile . 1 Tim. 6. 13. 2 1 Pet. 1. 1 Thess. 4. Simile . Simile . Notes for div A12182-e27420 Simile . Iohn 14. 1. Quest. Answer . Revel . 1. Act. 9. 1 Cor. 15. Rom. 5. 1. Quest. Answer . Rom. 8. 2 Cor. 5. 1. 1 Thess. 4. Notes for div A12182-e30110 Observ. 1. The righteous die , as well as the wicked . Vse . 1. To improove●… the short time of life . Vse 2. To use the world moderatly . Observ. 2. The soule continues after death . Life of the soule double . 1 Reason . It crosses the desires of the bodie . 2 Reason . It operates most in the bodies weakenesse . 3 Reason . It projects for the time to come . Vse . To use our soules to the end they were given . Worldly men out live their happinesse . Observ. 3. Great difference between the death of the godly , and the wicked . 1 The godly happy in life . 2 In death . 1 In disposition . 2 In condition . * See the Sermons on Philip . 3. 21. 3 After death : Three degrees of life . Vse . Who truly wise . Godly mans end , what . Vse 2. To labour to partake of this happinesse . Righteous man , who . A wicked man may know the happy estate of Gods children . Reason 1. To justify God in their condemnation . Reason 2. To restraine their malice . Degrees of wicked men . Vse . Not to refuse all that ill men say . Vse 2. To go beyond wicked men in our desires . Difference of desires in true Christians , & others . 1 They are not●… constant . 2 They are not from an inward principle . 5 They are not growing desires . Cant. 1. 6 They are not strong : Desires , the best character of a christian . 7 They desire happines , not holinesse . Wicked men desire not heaven aright . Simile . Conviction of such as come short of Balaam . Directionshow to have holy desires , 1 Beg the spirit ▪ of revelation . Simile . See what hinders good desires . To ●…cherish good motions . To renewe our covenants . Question . Answer . Quest. Answer . Why men want comfort in death . Objection . Answer . When God accepts the will for the deed . Objection . Answer . God leaves not good desires . Notes for div A12182-e32650 Gal. 2. Zach. 13. Gen 15. 1. Psal. 84. Notes for div A12182-e36550 1. The Arke , a figure of Baptism , in divers respects . 2. Parts of the Text. 2. Parts of Baptisme . The Devill carries to extreames . Men prone to give too much to outward ▪ worship . Psal. 50. Isay 1. Isay ult . Reason , outward performances easie and glorious . 2. They dawbe Conscience . Vse . To performe inward service . 2 Tim. 3. Vse 2. Ministers duty . Christ the foundation of the Covenant of Grace . Observ. There must be somewhat in us , to make use of that is in Christ. Reas. 1. From the nature of the Covenant . Reas. 2. Where agreement is , there is a like disposition . Vse . To search our hearts for the evidence of our estate . Covenant of grace why so called . Demand of conscience proceedes from the answer of it . Good conscience what . Three degrees of a good conscience . A troubled good Conscience . 2. A peaceable good Conscience . 3. A gracious good Conscience . Heb. 13. Double ground of comfort . Quest. Ans. How to know a good Conscience though troubled . 1. If it answer God in trouble . 2. By allowing Gods truth . 3. By acknowledging Gods goodnesse : Psal. 73. Quest. Ans. A man may know when he doth things graciously . Ans. How to know what we doe from a good Conscience . 1. It answeres towards God. 2. From an inward principle . Object . Ans. Why Children are Baptised . Simile . Baptisme binds when we come to yeares . Covenant in Baptisme . Those that live in sins against Conscience , renounce their Baptisme . Exhortation to get this answer of a good Conscience . Marke 9. Cant. 6. Psal. 51. How to get the answer of a good Conscience . To make use of our Baptism 1. Against temptations to sin . 2. In temptations to discouragment . Ier. 3. 2. To distrust . Comfort from the answer of a good Conscience . Levit. 26. Notes for div A12182-e39750 Verse 5. Psal. 41. Gal. 4. Psal. 109. Colos. 3. Simile . Prov. 12. 18. 
A09990	----	The nevv covenant, or the saints portion A treatise vnfolding the all-sufficiencie of God, and mans uprightnes, and the covenant of grace. delivered in fourteene sermons vpon Gen. 17. 1. 2. Wherevnto are adioyned foure sermons vpon Eccles. 9.1. 2. 11. 12. By the late faithfull and worthie minister of Iesus Christ Iohn Preston. Dr. in Divinitie, chaplaine in ordinary to his Maiestie, maister of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolnes Inne. Preston, John, 1587-1628. 1629 Approx. 1011 KB of XML-encoded text transcribed from 313 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A09990 STC 20241 ESTC S101919 99837722 99837722 2062 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09990) Transcribed from: (Early English Books Online ; image set 2062) Images scanned from microfilm: (Early English books, 1475-1640 ; 1033:05) The nevv covenant, or the saints portion A treatise vnfolding the all-sufficiencie of God, and mans uprightnes, and the covenant of grace. delivered in fourteene sermons vpon Gen. 17. 1. 2. Wherevnto are adioyned foure sermons vpon Eccles. 9.1. 2. 11. 12. By the late faithfull and worthie minister of Iesus Christ Iohn Preston. Dr. in Divinitie, chaplaine in ordinary to his Maiestie, maister of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolnes Inne. Preston, John, 1587-1628. Sibbes, Richard, 1577-1635. Davenport, John, 1597-1670. [10], 244, 240, 128 p. Printed by I. D[awson] for Nicolas Bourne, and are to be sold at the South entrance of the Royall Exchange, London : 1629. Edited by Richard Sibbes and John Davenport. Printer's name from STC. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2002-11 TCP Assigned for keying and markup 2002-12 Aptara Keyed and coded from ProQuest page images 2003-01 Judith Siefring Sampled and proofread 2003-01 Judith Siefring Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion THE NEVV COVENANT , OR THE SAINTS PORTION . A Treatise Vnfolding the All-sufficiencie of GOD , and Mans vprightnes , and the Covenant of grace . delivered In fourteene Sermons vpon Gen. 17. 1. 2. Wherevnto are adioyned Foure Sermons vpon Eccles. 9. 1. 2. 11. 12. By the late faithfull and worthie Minister of Iesus Christ , IOHN PRESTON . Dr. in Divinitie , Chaplaine in ordinary to his Maiestie , Maister of Emmanuel Colledge in Cambridge , and sometimes Preacher of Lincolnes Inne . PSAL. 111. 5. He hath given a portion to them that feare him : he will ever be mindfull of his Covenant . LONDON Printed by I. D. for Nicolas Bourne , and are to be sold at the South entrance of the Royall Exchange . 1629. ILLVSTRISSIMIS , ET HONORATISSIMIS VIRIS , THEOPHILO COMITI LINCOLNIENSI , ET GVLIELMO VICE-COMITI SAY , ET SELE , DOMINISSVIS SVBMISISSIMÈ COLENDIS , HAS IOHANNIS PRESTONI SS . THEOL . DOCT. ET COLLEGII IMMANVELIS MAGISTRI PRIMITIAS DEVOTISSIMI , TAM AVTHORIS , DVM VIVERET , QVAM IPSORVM , QVI SVPERSVNT , OBSEQVII TESTIMONIVM L.M.D.D.D. RICHARDVS SIBS . IOHANNES DAVENPORT . ¶ To the Reader . IT had beene much to haue beene desired ( if it had so pleased the Father of Spirits ) that this worthy man had survived the publishing of these , and other his Lectures : for then , no doubt , they would haue come forth more refined , and digested ; For , though there was very little or no mistake in taking them from his mouth , yet preaching , and writing haue their severall graces . Things liuened by the expression of the speaker , sometimes take well , which after , vpon a mature review , seeme eyther superfluous , or flat . And we oft see men , very able to render their conceipts in writing , yet not the happiest speakers . Yet we , considering not so much what might haue beene , as what now may be for the service of the Church , thought good rather to communicate them thus , then that they should die with the Author . He was a man of an exact judgement , and quicke apprehension , an acute Reasoner , actiue in good , choyse in his notions , one who made it his chiefe ayme to promote the cause of Christ , and the good of the Church , which moved him to single out arguments answerable , on which he spent his best thoughts . He was honoured of God to be an instrument of much good , wherevnto he had advantage by those eminent places he was called vnto . As he had a short race to run , so he made speed , and did much in a little time . Though he was of an higher elevation , and straine of spirit then ordinarie , yet out of loue to doe good , he could frame his conceits so , as might sute with ordinary vnderstandings . A little before his death ( as we were informed by the Right Honourable the Lord Viscount Say , and Seale , in whose pietie , wisedome , and fidelittie , he put great repose ) he was desirous that we should pervse what of his was fit for publique vs● . We are not Ignorant , that it is a thing subject to censure , to seeme bold , and wittie in another mans worke , and therefore as little is altered , as may be . And we desire the Reader , rather to take in good part , that which is intended for publique good , than to catch at imperfections , considering they were but taken , as they fell from him speaking . And we intreate those , that haue any thing of his in their hands , that they would not be hastie , for private respects , to publish them , till we , whom the Author put in trust , haue pervsed them . We purpose ( by Gods helpe ) that what shall be judged fit , shall come forth . We send forth these Sermons of Gods All-Sufficiencie , and Mans Vprightnes , and the Covenant of Grace first , as being first prepared by him that had the Coppies , and because , the right vnderstanding of these points hath a chiefe influence into a Christian life . The LORD giue a blessing answerable , and continue still to send forth such faithfull Labourers into his Harvest . RICHARD SIRS . IOHN DAVENPORT . OF GODS ALL-SVFFICIENCY . GENESIS 17. 1. When Abraham was ninetie yeares olde and nine , the Lord appeared vnto Abraham , and sayd vnto him , I am GOD All-sufficient , walke before me , and be thou vpright , or perfect . BEcause , in the performance of all the Duties of Sanctification , Sinceritie is all in all , therefore I haue chosen this Text , that you may not be deceived . It is true ; many things are very excellent , if they be right : There is no question but the Diamond is very precious , if it be a true Diamond , but if it be false , it is nothing worth ; If you take a precious Balme , you make no question of the thing , and of the excellency of it in generall , all the question is , whether it be right or no , And so in the graces of Gods spirit , especially , seeing they concerne our salvation ; It much concernes vs , to know whether they be right or counterfeit ; and therefore you see the condition , that God requires here of Abraham , is , that he be vpright , and perfect , without hypocrisie ; ( so the word signifieth ) walke before me without hypocrisie . Now we haue rather chosen this Text than another , because sets forth the ground of all sinceritie , and perfect walking with God , which is , even this apprehension well setled in the heart , that God is All-sufficient : for this is the Lords precept , Walke before me , and be thou perfect , or vpright , or sincere , let it not be in hypocrisie : and this is the motiue that he vs●th to perswade him to it , I am All-sufficient , as if he should say , if there were any defect in me , if thou didst neede or couldest desire any thing that were not to be had in me , and thou mightest haue it elsewhere , perhaps thy heart might be imperfect in walking towards me , thou mightest then step out from me to take in advantages elsewhere ; but seeing I am All-sufficient , since I haue enough in me to fulfill all thy desires , since I am every way an adaequate obiect , that if thou lookest about , and considerest all that thy soule can wish for , thou maiest haue it in me , why then shouldest thou not consecrate thy selfe to me alone ? Why then shouldest thou be vneven in thy wayes , serving me sometimes , by fits , and sometimes the creature ? for there is nothing in the creature , but thou maiest finde it in me , I am All-sufficient . I am All-sufficient , therefore walke before me , and be perfect . Yet these words containe somewhat more , which you may see by that which followes , I will make my Covenant betweene me and thee , and I will multiplie thee exceedingly . The ground of all our sinceritie is the Covenant , that is betweene God and vs. Now these words doe the most briefly , that I finde , of any in the Scriptures , expresse the Covenant betweene God and vs on both sides , for they are but the summe of the Covenant , which in other places of Scripture is explicated , and set forth more at large ; so that the opening of the Covenant on both sides , is the ground of all the sinceritie , of all that obedience that we yeeld to God : And therefore , I say , you shall not onely haue occasion from this Text , to examine the graces of Gods spirit in you , and the actions that flow from them , whether they be sincere or perfect , but likewise we will shew you the ground of this sincerity whence it ariseth ; and how it is wrought in every mans heart . And thus these words containe the Covenant , sayth the Lord to Abraham , I will be thy God. On the other side ; thou shalt be mine . Now he shewes what a kinde of God he ▪ will be to him , I will be All-sufficient to thee ; which consists in two things , If you compare this with Gen. 15. 1. I will be thy Buckler to preserue thee from all evill : And againe , I will be thy exceeding great reward : that is , I will not onely be a shield , but I will be a Sunne to thee ; I will both preserue thee from all evill , and I will fill thee with all good things , I will ●omp●●ss● thee about with mercy and loving kindnesse : so that thou shal● finde , that I will be an exceeding great reward . So God expresseth himselfe to Abraham . And this is the Covenant on Gods part . Now that which is required on Abrahams part , is , that he be the Lords , as the Lord is his , for so you see in the words following . The question onely is , in what manner Abraham shall be the Lords ; how that shall be declared ? Sayth he , It is not an emptie relation , but thou must shew that thou art mine by walking before me . And yet it must not be any kinde of walking before the Lord , but it must be a perfect walking before him ; Walke before me , and be perfect , and therefore it is added , I will make my Covenant , that is , this is the Covenant , of which Circumcision was but a Signe , for it was instituted presently , as we see in the words following . There are three especiall poynts that we will gather out of the words . The first is from the connexion , and we will begin with that , because it is a preparation to the other two : In that the Lord vseth this as an argument to Abraham , I am All-sufficient , therefore walke before me , and be thou perfect ; We may obserue this ; that The cause of all departure from God , of all vnevennesse in our wayes towards God , is from hence , that we doe not thinke God to be All-sufficient . As on the other side , the cause of all our sinceritie and perfectnesse , ariseth hence , that we doe apprehend him to be All-sufficient . This you see evidently ariseth from the words ; for thence is the force of the Argument , I am All-sufficient , therefore walke before me , and be perfect . My Beloved , it is evident , that the cause of every mans keeping off from God , the cause of his vnevennesse after he is come in to him , is from hence , that men thinke not God , to be All-sufficient ; for if a man had enough in the Lord , he would never goe out from him ; but because he wants something , he desires something that is not in him , or he feares something , that he thinkes he cannot keepe off from him : hence it comes to passe that he steppes out from God , he goeth out of the wayes of his Cōmandements . And therefore I say , the cause of every mans departure from God , the cause of his keeping off from God , or of his vnevennesse in the wayes of God , is from hence , that he thinkes not God to be All-sufficient ; and this you shall see in three sorts of men . First , there is a generation of men , that liue as without God in the world , and that looke not towards God at all , that make conscience of nothing ; and what is the reason of that ? but because they thinke , they haue sufficient of their owne , and therefore they walke in their owne wayes , and stand vpon their owne bottom , and they loue thernselues , and serue themselues altogether ; and apply not themselues to the Lord at all : and therefore whensoever any man is brought vnto God , the worke is , to take him off from his owne bottom , to shew him his owne insufficiency in himselfe , and the emptinesse of himselfe , and of every creature , and the All-sufficiency that is in God , and vpon this ground , he comes in to him . As you know , the Prodigall Sonne , when he saw that he could not subsist longer , but he must perish , if he stayed where he was ; and saw againe , if he went home to his Fathers house , there was meate enough : this was that that moved him to go home : this course the Lord takes with all whom he brings home to him ; as we see in the Iaylor : and in those Act. 2. They were pricked in their hearts ; and in Paul , when the light shined about him , and he was stricken from his horse , Act. 9. It was all but to shew them their vanitie , to take them off from their owne bottoms , to shew them their owne insufficiency , and then he discovered that All-sufficiency that was in himselfe ; for no man will change but for the better , he will not deny himselfe , and leaue what he hath , till something that is better be propounded vnto him : So , I say , the cause why men come not in is , because they haue an opinion of sufficiency in themselues , and in the creature , and they apprehend not an All-sufficiency in God : that is , an All-sufficiency to be in him alone . A second fort of men are such as doe come in , and performe many things , and bring forth some fruit , and become professors of the feare of God , and yet they doe it not throughly , But by halues ; the cause of this is likewise from hence , that they doe not apprehend God to be All-sufficient ; for it they did , they would be perfect with him ; as we see the Second and Third Ground ( for that Parable doth but shew you the kindes of Professors ) they were all such as professed the feare of the Lord , that are there spoken of , for we see , they brought forth fruit , They received the Word with Ioy. What was the reason the second Ground was not perfect with the Lord ? Because they thought him not to be a Buckler strong enough to beare off all evills , to beare off all persecution . What was the reason the Third Ground did it not ? Because they thought there was something in riches , in pleasures , in divers lusts , that they could not haue in the Lord , so they departed from him : Onely the Fourth Ground kept close , because they did apprehend all to be in the Lord that they desired , they did apprehend him to be strong enough to deliver them from all the things they feared . The third sort of men are such as are regenerate , which yet are subiect to many slips and falls , to many turnings aside : And the cause of all this is , that they apprehend not God to be All-sufficient . As , for example , what was the reason that Abraham when he went downe into Egypt ( being driven thither by reason of Famine ) saved himselfe with a lye , saying that Sarah was his Sister , and not his wife , but because he thought God was not able to keepe him and defend him ? If he had thought him to haue beene All-sufficient , he would not haue done it . What was the reason that Moses , when God sent him on a message into Egypt , was so backward to performe it ; but because he thought that the Lord was not All-sufficient● For he hath two reasons why he would not goe ; One was , he wanted speech , he wanted abilitie and gifts ; He was of a stammering tongue ; And the other was , those were aliue , that ( he thought ) sought his life : If he had thought that God was able to haue beene with his tongue , to haue stregthned him , and to haue improved his gifts , and to haue inabled him to that service : if he had thought , likewise , that he had beene able to haue defended him from those That sought his life , he would never haue disobeyed the Commandement of God , and beene backward to performe it as he was . And so likewise Rebeccah ; What was the reason shee vsed that wyle and shift , that inordinate meanes to bring a good thing to passe , to obtaine the blessing , when Iacob and shee joyned in lying to Isaack , but because they thought God was not Sufficient to performe that Promise ? for the blessing belonged to Iacob , and no doubt but he should haue had it in due time . And so it is in all the faults of the Saints ; which are hence , because they apprehend not God to be all-sufficient ; even as it was in the first sinne of Adam , and the Angels ; What was the reason that Adam fell from God at the first ? It was because he desired something that he thought he could not finde in the Lord , he desired to know good and evill , which he thought he should not haue in the Lord , he thought the Lord had kept it from him , and therefore he stepped out from the Lord , to eate that Apple , vsing that as a meanes to obtaine his desire . And this , indeed , was the cause of his falling away . So likewise the cause of the falling of the Angells . 1 Tim. 3. 6. the Apostle saith there , that a Minister was not to be a young Sc●oller , least he be puffed vp , and fall into the condemnation of the Divell , that is , least he be puffed vp , and fall into the same sinne , for which the Divell was condemned , that is , to be puffed vp , that is , to haue the desires inlarged beyond the boūds which God had set them , to desire more then they should haue , to be exalted aboue measure , that measure , that God had appointed them , that is , they desired more , they looked after more , they thought there was not an All-sufficiency in God for them : This was the sinne of the Angels that fell . And as it was the cause of their first fall , so it is the cause of all the sinnes that haue beene committed since . And the reasons of it in briefe are these : First it ariseth from the desire of happines that is implanted in every mans nature . Happines , you know , is a compound which consists of all good things , so that none must be wanting ; there is no good thing but it must be an ingredient into it . Now the nature of man is made by God to desire happines , every man naturally desires happines , and may desire it , if there be any scantnes in this , if there be any evill that lies vpon him , that is not removed , or if there be any good that he desires and wants , that he doth not enioy ; ( I say ) his heart cannot rest , for he desires happines ; therefore if he finde not an All-sufficiency in God , so that nothing be wanting , that his heart can desire or looke after , it is impossible he should cleaue close vnto him , but he will be readie to step out from him . Secondly , this will appeare from the nature of sinne : the definition that the Schoole-men giue of sinne , ( which we may receiue ) is this , that it is the conversion of a man from God to the Creature , from the immutable God to the mutable creature : In every sinne there is such a turning of the soule from God to the Creature . Now , it is certaine , if a man did finde an All-sufficiency in God , he would never turne from him , nor seeke to the Creature ; even as the Bee , if it did finde honey enough in one flower , would not hasten to another , but because it doth not , it goes from flower to flower : And so is the nature of man ( as Salomon expresseth it , saying , that ) He hastened to out ward things ; that is , when he fell vpon one , he found not enough in it , he made hast to another and to another ; so the nature of man , if it did finde sweetnesse , and comfort , and contentment enough in God , it would not turne from him to the creature ; but because , in his sence , the obiect is too narrow , there is some what he would haue more , he looks over the Pale , as it were , he seeth something that he desireth , and that causeth him to step out , whereas if he had enough at home , if he had enough in the Lord , he would not goe out from him , to turne inordinately to the Creature vpon any occasion . Thirdly , this will appeare likewise from the nature of sinceritie , and perfect walking with God , for to walke perfectly with God , is nothing but this , when a man chooseth God , so that he cleaues to him alone , whereas doublenes of minde stands in this , when a man is distracted betweene God and some other obiect ; I say , betweene God and riches , betweene God and credit , betweene God and pleasure , and is sometime applying himselfe to one , and sometime to another , and so he goes a double way . So that when a man hath two principall objects , & two principall ends , vpon which his eye is set , when he hath two inward principles within , that are the cause of his motion , this way and that way , such a man is a double minded man ; he is a single hearted man that chooseth God alone , and though he walke imperfectly with him , yet he chooseth him . Now if a man apprehend Gods All-sufficiency , he will choose him alone , if he doe not , it is impossible he should choose him alone , but he will joyne somewhat else with him ; for if he thinke there is but a partiall sufficiency in God , and that there is some sufficiency in any creature besides , it must needs be that he must haue an eve vpon both ; and then his waies will be vneven , then his way is vnstable ; and , therefore , I say , the cause of that instability , to which men are subiect , is , because they doe not apprehend God to be All-sufficient , for you must know this by the way , that there is a double instabilitie ( that word is vsed in I am . 1. 8. A double minded man is vnstable in all his wayes ) One is an instabilitie between two objects , which makes vp all the sufficiency that he desires , so that there is part of that sufficiency in one , and part of it in another . The second is an instabilitie in following one object that he hath chosen . Indeede , the second instabilitie all the Saints are subject vnto , all regenerate men are vnstable thus in all their wayes , they cannot sticke fast to God , and walke perfectly with him . But herein is their sinceritie , they choose him , they pitch vpon him . Now the ground of it is , they apprehend him to be All-sufficient ; though this apprehension be not alwayes kept strong , it is not alway liuely , and actiue in their minds , their perswasion is not alway full and present , and therefore they are readie to step out . So the latter instabilitie befalles the Saints , the former befalles hypocrites , and both the one and the other instabilitie still proceede from hence , that we apprehend not God to be All-sufficient . Holy men haue that apprehension in the maine , but not in a constant tenour at all times ; Hypocrites haue it not so much as in the maine . Fourthly . This truth will likewise appeare from the nature of faith : that which makes a man righteous , that which sanctifies a man throughout is faith : That which is the cause of all vnrighteousnesse in vs is vnbeliefe , for it causeth a man to depart from the Lord : as Heb. 3. 12. Take heede least there be in any of you an evill heart of vnbeliefe to depart from the living God. In this sence faith is sayd to be accounted for righteousnesse . Abraham beleeved God. Gen. 15. God indeed made the same proposition that he doth here , for substance , he tells him what he would doe for him , and , sayth the Text , Abraham beleeved God , and it was accounted to him for righteousnesse . Now , It was accounted to him for righteousnesse , chiefly , in this sence , as it is interpreted Rom. 4. that his very taking of the promise , and his accepting of the Covenant , in that he did receiue that which God gaue , that put him within the Covenant , and therefore the Lord reckoned him a righteous man , even for that very acceptation , and beleeving . But that is not all : but likewise he accounted faith to him for righteousnesse , because faith doth sanctifie , and make a man righteous : and therefore Beloved ( by the way ) wonder not at this , that we put so much vpon faith ; for let a man beleeue , that God is All-sufficient , which is the Covenant , for iustifying faith is but a beleeving of that part of the Covenant , and inabling a man to keepe the other part , which is required ; and , I say , it makes a man righteous : for when a man beleeues that God is All-sufficient , it will cause a man to giue vp himself to the Lord. Againe , when he beleeues the Lord to be all in all things to him , it inableth him to be all in all things to the Lord againe , that is , to be holy to the Lord in all manner of conversation . It knits his heart vnto the Lord. It sanctifieth a man throughout , it makes him peculiar to the Lord , i● makes him wholly to him . This is the nature of faith . ( Now marke it ) faith could not thus sanctifie , if it did not beleeue Gods All-sufficiency . Againe , vnbeliefe could not cause out falling or departing from God , if it were not hence , that we fayle in beleeving some promise of his , or some threatnings , we thinke there is not an All-sufficiencie in God : you know his promises containe all good things , if we cleaue vnto him , and his threatnings all evill things , if we depart from him . If this were fully beleeved , our hearts would keepe neare to him : as farre as it is not beleeved , so farre we step out . Now I say hence faith purifieth the heart : It sanctifieth , is the cause of all righteous●esse that is wrought by vs : and vnbeliefe is the cause of all vnrighteousnesse that is wrought by vs. Hence we gather then , that the perswasion of Gods All-sufficiency keepes a mans heart perfect with God : and as farre as you come short of this perswasion , so farre you are ready to depart from him . And all the ground of it is , because that which drawes vs from the Lord , is either vaine feares , or vaine hopes . Those are the two eares as it were , by which Sathan takes euery man , whereby the drawes him away , out of the wayes of the Lords Commandements . Now if a man did beleeue that God were All-sufficient , he would be subiect to none of these false feares , if he did apprehend him to be a Buckler , that could keepe him from all ill . Againe , on the other side , if the did beleeue God to be an exceeding great reward , that is , so great a reward that there can be nothing wanting in him , that there is a length , and breadth , and depth , and height , in that reward ; that his heart hath latitude enough to walke in , he can dosire nothing out of it : this would free a man from all vaine hopes , so that the apprehension of it would keepe his heart perfect Contratiwise , as farre as you faile in either , so farre you are subiect to those two , either false feares , or vaine and sinfull hopes : and that is the cause of our vneven and vnaequall walking with God , that we are not vpright and perfect . Hence you may see both the nature of sinne , and the cause of all sinne ; for it is profitable for vs Beloved , ( nothing more profitable than ) to finde out the cause of sinne . It is a Rule that Physitians haue , that a disease , when it is throughly knowne , ( that is , when the cause of it is fully knowne ) it is halfe cured ; so it is in the disease of the soule , to know the very roote and rise , from whence it proceeds , or commeth , to know the principle from whonco it ariseth , it is a great helpe to vs to prevent it , to heale it . But , I say , this will both shew the nature of sinne , and the cause of sinne in vs. First , it shewes the nature of sinne , how evill a thing it is , yea worse , than , for the most part , we apprehend it to be ; for , if there be no sinne committed , but it comes from hence , that you apprehend not God to be All-sufficient , then there is Idoldtrie ( in a manner ) committed in every sinne , that is , you take from God and adde another God to him , if you thinke him not to be All-sufficient ; whatsoever you seeke to , and youne with him , you make it God as well as he ; If it be credite , if it be honour , if it be pleasures , if it be riches , yea whatsoever it is , I say , there is a bitter roote of Idolatrie in the commission of every sinne , that makes it out of measure sinfull . This we may consider by the way , but this I purpose not to stand on ; the thing that I would chiefly presse , is to finde out the cause of sinne , the cause of that hollownesse , and that imperfectnesse , and insinceritie that is in the hearts of men towards God , which , I say , ariseth from hence , that they apprehend not God to be All-sufficient ; for this ( for the most part ) is the case of men , if they did not apprehend some sufficiencie in him , they would not seeke him at all ; againe , if they did apprehend him to be All-sufficient , they would serue him perfectly : but this middle apprehension in men , that they thinke there is a sufficiencie in the Lord , but not an All-sufficiencie ; this is the cause why the hearts of men are hollow towards the Lord. Even as when a man lookes towards a great man , that is a man ofsome power , able to doe him hurt , and that hath some abilitie to doe him good : this makes him to feare , it makes him carefull to please him , and to abstaine from what may offend him : yet , because he thinkes he is not perfect with him , that his heart is but hollow towards him , he doth it not fully . So it is in our walking before God. Because we apprehend him not to be All-sufficient , therefore it is that our hearts are not perfect with him . We shall best shew you this in instances ; for example ; What is the reason , that a man is discouraged in seeking to God , in praying to God , in depending vpon God in any great case of difficultie , where there is more then ordinarie difficultie , there is more to be suffred , there is more to be done , what is the reason of it ? because we apprehend him not to be All-sufficient . You know the turning of men away from God , commonly it ariseth from this , they meete with some rub , some crosses , some barre , Some Lyon in the way , which they are not able to grapple with , it is too strong for them : and then they turne out of the way ; the reason , I say , of all sinne and departure from the Lord , is , because we doe not apprehend him to be All-sufficient : for if we did , why should not a man in an easie case , turne from him as well as in the most difficult ? As , for example ; David followed the Lord long , yet when Saul grew exceeding strong , and he very weake , then he stepped aside , and sayd in his heart , I shall perish one day , and so he goes out of Gods wayes , and flyeth to Achis , to the Philistines : This was from hence , that he did not apprehend the Lord to be All-sufficient and Almightie , for the word signifieth both . And so likewise Moses , Numb . 11. what was the reason that he started aside , that he did not beleeue as at other times ? When God sayd to him , that he would giue them flesh for a moneth together ; what sayth Moses againe ? Shall six hundred thousand men be fed with flesh , shall all the Beeues and Sheepe be slaine , or shall all the fish in the Sea be gathered together ? He could not beleeue the Lord : here was a difficultie , that Moses was not able to reach , that there should be so many fed with flesh , and that in the wildernes , and that for a moneth together : he thought it impossible to be done , that all the fish in the Sea should be gathered together , and all little enough to serue such a turne . Now marke the Lords answer there , is the Lords hand shortened ? You may know by the medicine , what the disease was . Moses ( sayth he ) thou thinkest I am not able to doe it , thou thinkest my hand is shortened that I cannot doe it . And the like was when he came to draw water out of the rocke : you shall see , Moses there stucke : for the case was a case of difficulty . If it had beene out of the earth , where there had beene probabilitie , it had not beene so much : but Moses makes two arguments against it , ( you know how great the sinne was for the which he lost going into the Land of Canaan , I say , he makes these two arguments against it . ) First , sayth he , the people are rebels , and will the Lord giue them water , that haue carried themselues in such a manner ? that was one thing that caused his infidelitie at that time . Another was ; What ? shall I give you water out of the rocke ? As if he should say . That is a difficult thing . So that put these two together , out of the rocke , and vnto rebels , there his fayth fayled , for it was difficult : and whence came this ? because he thought the Lord was not All-sufficient . And so , likewise , Martha , and Marie , when they came to Christ for Lazarus , when he was dead , they were out of hope : the reason was , because there was a difficultie now more than before ; so that , I say , the cōmon cause of our turning aside from the Lord , is , because we meete with some difficulties which our faith is not able to grapple with , and it ariseth from hence , that we forget this , that the Lord saith to Abraham , I am God All-mightie , or All-sufficient . I am able to doe whatsoever I will. Besides this : what is the cause that men seeke after vaine-glory , that they are subiect to enuie ? ( the spirit that is in vs is subiect to envie ) for everyman envieth another , because he desireth vaine-glory too much to himselfe : this ariseth from hence , that he reckoneth not God to be All-sufficient . That is . If we did reckon it enough to haue praise with God , if we thought that his knowledge of our vprightnesse were sufficient , though no man in the world knew it besides , we would be content with that honour that we haue , which he hath allotted to vs within our owne compasse , but , because we thinke him not to be All-sufficient , we would haue somthing , likewise , from the creature , we would haue honour , loue , and respect from men ; which sinne ariseth hence , that we apprehend not him to be All-sufficient ; so doth that , likewise , which is contrary to it , ( for sinnes of the same nature & they arise both frō the same groūd ) when men are so sencible of shame , and reproach , and disgrace , and disparagement , doth it not arise hence , that we reckon mans day too much , and Gods day too little ? We apprehend not God enough in his greatnesse ; as the Apostle saith , I reckon not to be iudged by mans day . As if he should say . It is but a day , it is but a time that man hath to judge : there is another day , the Lords day , that great day . If a man did apprehend that which is in God , if he did see his All-sufficiency , he would not regard to be judged by mans day , as long as he were not judged by the Lord : he would not care what his fellow-prisoners thought of him , as long as the Iudge , and the Law cleared him . And so likewise , what is the reason of the vneven wayes of men , which they take to bring their enterprises to passe ? is it not hence , that they apprehend not God to be All-sufficient ? David , when he was in a strait , when the Kingdome , you know , was promised him , and many opportunities he had to haue gotten it , if he would haue vsed evill meanes , when sometimes the Lord put Saul into his hands , yet would not touch him , but committed it to the Lord , for he thought him to be almightie , able to bring it to passe , as also he did bring it to passe . And so likewise , Daniell ; there might haue beene meanes vsed for him to haue escaped ; you know how he was in danger , when he refused to eate of the Kings meate , he was in danger againe , when they obtained of the King , that is any man did make any request to any God or man , but the King for 30. dayes , he should be put to death : yet he trusted in God , he thought him to be All-sufficient , able to keepe him , and therefore he stepped not out of his way . And so Paul , when he saw that Festus thought to haue had money give him , yet doubtles , in those circumstances , he thought it not lawfull to doe it , & therefore he trusted in God ; though no doubt , he might haue made friends , to haue gathered the money : It is likely Festus thought there was a probailitie for it , because he hoped for it , but Paul would not doe it , because he thought the Lord was able to deliver him . But on the other side , Ieroboam when he had a businesse to doe , you know what course he tooke , he joynes them together , he addes to Religion , he corrupts it , that he might keepe his Kingdome . And so Saul . ( But I need not giue you Instances ) I say , the cause of all indirect waies we take to bring our enterprises to passe , it comes from hence , that we trust not in God , we thinke him not to be All-sufficient , not able to doe it , except we helpe him with wyles , and tricks , and devises of our owne : What is the reason of that lying and dissembling , that is vsed likwise , for the same purpose ? Is it not from hence , that men apprehend not God to be All-sufficient ? Peter , when he denied Christ , was it not from feare ? And from whence was that feare , but because he reckoned not God , to be a Buckler strong enough , and sure enough ? And so Sarah , when shee denied , that shee laughed , sayth the Text , for shee was afraid , and therefore shee sayd , no , I did not laugh , when shee did , and was charged for doing of it . I might giue you many other Instances , but I shall not need . Goe through all varieties of sinnes , and you shall see they arise hence , that we reckon not God to be All-sufficient . The satisfying of sinfull lusts , doth it not arise from hence ? He that is given to any pleasure , to any delight , of what kinde soever , if he did beleeue those two things , that the Lord is able to fulfill him with joy , and comfort sufficient , that the Lord is able to mortifie those lusts , and to heale thē in him , he would keepe close to him , & would not goe out from him : for he need not , the Lord is All-sufficient . That is . He is able to satisfie him , he is able to fill him with ioy and peace , through beleeving , which should be enough to satisfie his heart with contentment ; he is able , likewise , to mortifie that lust , so that , as he is forbidden the satisfying of it , so , likewise , he should haue no such prevailing desire to it . And therefore ( Beloved ) the way to keepe our hearts perfect with God ( for that is the thing for which I presse all this , for which I bring all these instances ) it is to come to this , to set downe this conclusion with our selues , that he is All-suffi-cient : No man is ever fit to serue him without this : except a man be content to haue God alone for his portion ; if he will joyne any thing with him , if he will joyne God , and credit together , God , and riches together , God , and pleasures together , he will never keepe close to him : for one time , or other there will fall out a separation between God , and these things , and whosoever doth not resolue thus with himselfe , I will be content with God alone , though he strip me of all things in the world , I say , he will never keepe close to the Lord , but his wayes will be vneven towards him . The young man , in the Gospell , would never haue gone away sad , if he had thought God had beene All-sufficient : but he thought , when his riches were taken away , that some what was taken from him , that belonged to his happpines , that he could not haue beene to well without it . Againe , Abraham , on the other side , would never haue beene willing to haue offred Isack , if he had not thought that God was All-sufficient : as we see Heb. 11. 19. It is sayd there , that , though I sack were the sonne of the promise , yet he willingly offred him ; why ? sor he thought God was able to raise him from the dead againe , from whence he also after a sort received him : As he received him from Sarahs dead wombe , so he thought , he might be raysed againe from the dead ashes . What was the reason that Paul served the Lord with a perfect heart ? You see in 1 Tim. 4. 10. that he trusted in God , and therefore ( saith he ) we labour , and suffer rebuke ; those are the two parts of new obedience , ( to doe , and to suffer ) and therefore , saith he , we doe it , because we trust in the living God : that is . We trust in him for all things : I beleeue him to be Almightie , and All-sufficient , every way , both to defend me from all evill , and also to provide all good things for me , and therefore I serue him , and labour in his service , and suffer rebuke . What was the reason , on the other side , that Demas turned from the Lord ? was it not , because he thought there was not enough in him ? and therefore , saith the Text , he imbraced this present world : and therefore , ( Beloved ) the way to keepe our hearts perfect with God , is to consider well the great power of God , and the great goodnes of God , for in these two his All-sufficiencie to wards vs consists ; consider his might●● power , and say thus , with thy selfe , he is able to doe all things for me ; consider , withall , the greatnesse of his goodnesse , and mercy , and say , he is my father , he is willing to doe all things for me Indeed , that conclusion we should set downe with our selues , ( if any thing be not done , if we want any thing , if any crosse lie vpon vs at any time , ) to be readie to say , this is not because the Lord cannot doe it ; for he is Almightie . Againe , it is not because the Lord will not doe it ; for he is as infinite in loue to me , as he is in power : What is the reason of it then ? because it is not best for me . So should every man say , if there be any want , if there be any crosse , it is best for me . It is better for thee , it may be , to be in a low estate , than to be in a high : it is better for thee to be pinched with povertie , than to liue in abundance : it is better for thee to lie vnder temptation , ( though it be a great vexation to thee for the present ) then to be freed from it : it is better for thee , it may be , to haue meane gifts , than to haue high gifts : it is better for thee , to be in a low place , than to be in eminent place : it is better for thee , to be crossed in thy name , in thy estate , it is better for thee to be sicke in bodie , it is better for thee to be troubled ( sometime ) in minde , than to be freed from it : Beloved , this we must come to , and yet we must thinke the Lord to be All-sufficient . For if it be so , thou oughtest to say thus with thy selfe , it is best for me to be so . You wil say , how shall we do to be perswaded of it ? Beloved , there are many instances , where in we are in such a condition , which we thinke worst for our selues , which many times is the best , nay , alwayes it is best for every man that is in covenant with God. For this rule must be kept , he is All-sufficient to his children , and they finde him so , he hath performed it , and made it good to their experience , and therefore , whensoever they finde any want , it is best for them to be so : It is not either defect in the power of God ; or in the loue of God : for example ; Abraham thought it a hard thing , a great crosse , that he was put to expell Ishmaell his sonne , whom he loved ; Was it not better for Abraham ? had he not another sonne that was fitter for him , borne of his owne Wife ? And so Moses thought it a hard thing , to be barred from comming into the land of Canaan ; but what lost he by it ? was he not led into a better Canaan , into Paradise , into a more glorious condition ? So likewise , when he went downe into Egypt , if he had had a tongue of eloquence given him , to his will , that would haue satisfied him : but was it not better for Moses to haue a stammering tongue , and yet to haue the worke done as well , Aaron and he being joyned together ? For by that meanes Moses was kept humble , and his loue likewise was increased . For that mutuall indigence knits men together , when they haue need one of another . In like manner , David had an exceeding great desire to build the Temple , when it was not the Lords will , that he should doe it ; was he a looser by it ? David was at that time not fit to haue done it , he was not able to haue done it , as circumstances were : but was he a looser by it ? had not he a house built him , as well as if he had built the house of God ? had not he as great a reward , as if he had performed it ? So likewise in the losse of his childe , it was exceeding grievous to him , yet , was it not better that that childe should be taken away , and that another ther should be given him , that was legitimate ? Did not the Lord recompence it abundantly to him , when Salomon was given to him in his stead ? And so Paul , he was exceeding desirous to be freed from that temptation , which , no doubt , was very grievous to him , that did gall , and vexe his minde continually , even as a pricking of the flesh doth : yet it was much better for Paul , it was not because God was not All-sufficient , either in power , or in loue to him : but he was an exceeding great gainer by that meanes , he was emptied of himselfe : for that is the scope of God , in the wayes of his providence towards his children , even to magnifie himselfe towards them , which cannot be without emptying them of themselues , by discovering to them their owne insufficiencie : and that is done partly , by affliction , and partly by sinne , but chiesly by sinne , because that workes more immediately vpon man , it makes him to see how little excellencie , and how little worth , there is in him ; it makes him againe to see the glorie , and the power , and the purenesse of God , to magnifie him , and to humble himselfe ; this Paul got by it , and it was better for him , he was in a better condition by it . Therefore I say , this conclusion must be set downe , that the Lord is All-sufficient , and when we fall short of any thing that we desire , lay it not vpon God , that the Lord is short of his performance , of any promise , that he compasseth vs not about with mercie , on every side , as much as we need , that he delivers vs not from every evill : for he will make that good alway , that no good thing shall be wanting to them that lead a godly life : He is a Sunne and a shield to them . And whensoever it is otherwise , it is because it is not best for them : but this is a digression ; the thing we haue to doe ( for all this is but a preparation ) is to perswade you now that the Lord is All-sufficient : as we told you , we handle this poynt first , because it is a preparatiue to the rest : It shewes you of what moment it will be so to be perswaded , and of what evill consequence it is , not to be so perswaded . Now I will adde a word of the second poynt ; that God is All-sufficient . To proue that he is so , I will propound to you but these two reasons ; First consider that all that is in the creature , all the comforts , all the excellencie , all the beautie that is to be found in them , it is but borrowed , and derived : God is the primitiue , he is the originall , he is the first , the vniversall cause , the generall cause of all : hence we gather this , that there is an All-sufficiencie in him , and in him onely , he is All-sufficient exclusiuely : so that no creature hath any sufficiencie at all in it selfe : for ( Beloved ) you must know , that the creature addes nothing at all to his sufficiencie , but all sufficiency is comprehended in him ; for if they be all derived and borrowed things , then they are in the creature , but as farre as it pleaseth him to communicate the same to them : now that it is so , see Ier. 2. 13. My people ( sayth the Lord ) haue committed two evils , they haue for saken me the fountaine of living waters , and ( secondly ) haue digged to themselues pits that hold no water : Where we may briefly obserue : First , that God is the spring , from whom all comforts come originally , the pits , you know , haue the water , but borrowed and derived from the fountaine ; secondly , there is something in this , that he calleth them pits , that is , the comfort in the creature is a mixed comfort , it is like water in a pit , it is muddie , and not pure and cleare , like the water in the fountaine : That is , the comfort that comes meerely from the creature ( if you receiue any comfort in the creature , and Gods hand be not in it ) it is alway mixed with some sorrow , with some evill , but if it come from the Lord , it is a pure comfort : he giues riches , and no sorrow with them , Thirdly , the comfort that is in the creature , it is but a dead comfort , cōpared to that which is in the Lord , and therefore he is sayd to be a fountaine of living water , that is , running water . The comfort that is in the creature , it is able to doe little , it is quickly spent , and when it is spent , there is no more in it : but the comfort that is in God , it is like water that commeth out of the spring , which is still renewed from day to day , and therefore it is called living water , there is no end of it , but still it flowes more and more . Last of all , they are broken pits that cannot hold the comfort that they haue , thought there be comfort , yet it is like liquor in a brittle glasse , that is not able to hold this comfort . In the creature , it is but borrowed comfort , and therefore we see 1 Tim. 6. 17. ( where an instance is given of riches ) Charge those that are rich in this world , that they be not high minded , that they trust not in vncertaine riches , but in the living God , that giveth all things abundantly to enjoy . Marke , you shall see there the difference , that they trust not in vncertaine riches , but in the living God , ( that is ) riches are but dead things , God is the living God : they are able to doe but some things for you ; God giues you all things , and giues abundantly . And againe , if riches doe something , yet the enjoying they are not able to giue ; but the Lord giues vs all things abundantly to enioy . Now , when we consider , that whatsoever is in the creature , it is but a borrowed and derived comfort , then the sufficiency is wholly in the Lord , he is the God of all comfort ; as the Sunne is the cause of all light , whatsoever the ayre hath , it is derived from the Sunne , so whatsoever is in the creature , it is derived from God : and therefore this is one ground , why wee should perswade our selues , that he is All-sufficient . The second , is this , he is All-sufficient , because he onely can be the author of good and evill : that , you know , which can doe neither good nor evill , there is no sufficiency in it at all ; Now that is the propertie of the Lord , as we see Ier. 10. 5. a place worthy our consideration ; The Idols stand vp as a palme-tree , but they speake not ; they are borne , because they cannot goe ; feare them not , because they can doe neither good nor evill : this is the argument , whereby the Lord proveth them to be Idols , because they can doe neither evill not good : as if he should say , if they could doe either evill or good , they were Gods , and not Idols . The same we may apply to any creature , considered in it selfe , without the influence and concourse of God : If it were able to doe either good or evill , you might worship it as God , for God onely can doe good and evill of himselfe . My Beloved , if we could bring our hearts to this perswasion , that it is the Lord onely , that can doe good and evill , we would then cleaue to him , it could not be , that we should depart from him vpon any occasion , for that which is able to doe neither good nor evill , we contemne : if your opinions were such of the creature , that it were , without God , neither able to do good nor evill , you would never turne from God to any creature , vpon any occasion : for certainely , he is able to doe both good and evill , he onely can make every manslife , comfortable , or vncomfortable ; it is his prerogatiue royall , it belongs to him alone . In Mat. 5. it is sayd , a man is not able to make one haire white , or blacke ; so small a thing he is not able to doe : and in Luke 11. it is sayd more plainely , if we be not able to doe the least thing , we be not able to doe the greatest . That place , you know , Amos 3. shall there be evill in the Cittie , and the Lord hath not done it ? The Scripture is plentifull in this ; I should loosetime to vrge places ; I say , there is no creature in heaven or earth , that is able to be the author of the least good , or the least hurt . But you will say to me , we finde it otherwise in experience ; we finde that they are able to doe vs good , and to doe vs hurt . You haue an answer for that , Ioh. 19. 11. when Pilate sayth to our Saviour , haue I not power to crucifie thee , or to loose thee ? He answereth , no : thou hast none at all of thy selfe : Indeed , thou hast a power , but it is given thee from aboue , thou hast not a jot more then is distributed to thee : if you compare that with Act. 4. 28. you shall see it was so ; Pilate and Herod joyned together , to doe whatsoever God had appointed before : they did not the least evill , but God had appointed it : And so it is with all the creatures , the principall creatures , that we haue to doe with , and that we see before vs , even men , they doe vs not ( without his commission ) the least good , not the least hurt . When shemei cursed David , you know , what expression he vsed ; The Lord hath bid shemei curse , as if he should say , shemei , nor any man else in the world , could not moue his tongue , if God did not say to such a man , goe curse him , goe and reproach him . It is sayd of Pull and Tiglapellazer , Kings of Assyvia , that the Lord stirred them vp , and they carryed his people away captiue : if God had not stirred vp their spirits , they had not done the least thing . You know , oft it is sayd , the King of Ashur the stasse in my hand ; and so Cyrus is sayd to be his servant , he stirred him vp , he was his Shepheard , to doe whatsoever he desired to his sheepe . Isa. 44. Now if a man be able to doe nothing , but as farre as God sets him on worke , then much lesse can other ther things , as riches , and the like , they can doe no more then men can doe : for what serue they for , but to set men a worke ; so , honour , and credit , and estimation , which men so much esteeme , they can doe no more then men can doe ; for they set men on worke to doe good , as reproach sets them on worke to doe hurt . Now if there be no man , nor no creature in heaven or earth , that can doe good or hurt , ( Beloved ) why should we be servants to men ? why should we be subiect to carnall delights ? to carnall feares ? to carnall hopes , and the like ? surely , it is hence , we over-value the creature , we thinke it is able to doe something , we thinke that there is some suffciency in that , and not All-sufficiency in God : certainely , all the Commandements of God , are grounded vpon cleare reason , if we were able to finde it out : But now when the Lord requires at our hands , that we worship him altogether ; Thou shalt haue no other Gods but me , thou shalt serue me onely , thou shalt bestow thy selfe wholly vpon me , thou shalt be perfect with me , as you see here : surely , it is vpon this ground , thou shalt haue all from me , and therefore thou shalt doe all to me . If any creature were able to doe good or hurt , without the Lord , if they had any part or portion with him in being authors of our good , certainly , they should haue a portion of our service : for there is reason and equitie in it , that that which doth vs good , in such manner , we should seeke vnto it , we should serue it : and likewise , if it could doe vs hurt ; but now in that the Lord challengeth all to himselfe , ( I say ) it is vpon this ground , I am All-sufficient : there is no creature is able to adde to me more or lesse : and therefore ( Beloved ) consider the ground of it , and let the equitie of it establish your hearts to be perfect with God , that he onely is able to make your liues comfortable , or vncomfortable . Put the case , a man hath a great addition to his estate : put the case , he hath much credit , and esteeme among men : put the case , he haue the favour of Princes , that are most able and powerfull among men : if the creature be able alone , to doe neither good nor hurt , they shall not make the least addition to his happines ; and if it be so , why should we esteeme it so much ? if on the contrary side , it turne against vs , it shall not doe vs the least hurt . Should not this free vs , from fearefull perplexities , from vaine hopes , and vaine feares ? should it not keepe our hearts perfect with God , if we were thus perswaded ? for , what are all the creatures ? are they not like servants in the great house of the world , and we as children ? and the servants are all at the Maisters command , to doe whatsoever he hath appointed : if we want any thing , he can appoint them to provide for vs ; there is not any creature in heaven or earth , that stirreth without a command , without a warrant from the maister of the house : if he doe command them , they goe : they are readie and nimble to doe vs any service : this is the nature of all the creatures we haue to doe with . Thinke with your selues then , it is no great matter for them ; if the Maister of the house be our friend , they are all at his command ; you know those meane creatures , the Caterpillers : are they not all the Lords host , that goe and come as he bids them , as Ioel 2. ? So the meanest creatures , the fire , and the ayre , and whatsoever they are , they are all at the Lords command : and therefore thinke not , that the creature is able to doe any thing for vs. There are but two things , one is our everlasting happines , and there the creature by fruition of it selfe , is able to doe nothing ; there it is wholly excluded , for it is inferiour to vs. Besides , there is a curse vpon the creature , there is an emptinesse in it : besides , it is vnder the Sunne , and therefore it cannot helpe to the happines , that is aboue the Sunne . These arguments you shall finde in Ecclesiastes . Besides , it is temporall , whereas we must haue an eternall happines ; for , our soules are eternall , and therefore , for eternall happines : for the chiefe good of man , the creature is nothing at all , it helpeth but in particulars . Take credit , it doth but helpe against ignominy and obscuritie : learning doth but helpe against ignorance : health is but a remedie against sicknesse , and distemper of bodie : riches are but an helpe against povertie : and so goe over all the creatures in the world . But the Lord is vniversally good , he giues vs all things , and therefore godlines is profitable for all things : he giues vs all things to enioy : that is , he fills the soule of man every way , not , Beloved , that simply an infinite object is necessary , as it is vsually vnderstood , ( I see no ground for that ) I see it not necessary , that a finite facultie , should haue an infinite obiect , if that which is proportionable be enough ; but this I affirme withall , that vnlesse God were infinite , he could not satisfie the soule of man , for this is the nature of the soule , if it finde a bottom in any particular , it passeth over that , and hasteth after more , and , therefore , in all particular creatures ( you see ) when we haue had once tryall of them , when we haue had the inioying and possessing of them , we leaue them and seeke after that which we want . Now the Lord giues vs satisfaction , because the contentment , the happines , that we haue from him , is without a bottom , it is without limits , that , when we haue had never so much , still there is more to be found in him ; and hence it is , in regard of the vniversalitie , he hath all things in him , he is All-sufficient , and , in regard of the latitude , when we enioy never so much , still there is more behind in him , and therefore he onely hath to doe in that busines , in making vs eternally happie , in giving vs that summum bonum . For the helpe that the creature giues for the things that belong to this life : there , I confesse , the creature hath somewhat to doe , but it doth it all as an instrument , and if it doth all as an instrument , then the creature doth nothing , in a manner ; we thanke not the hand , but the minde within that moues the hand to doe a good turne , much lesse dowe thanke a dead , inanimate instrument . Let vs looke vpon every creature , and every man as Gods instrument ; when any man doth you a kindnesse , when any man doth you a favour , or doth you good , say as the Scripture phrase is ; The Lord hath given me favour in his sight ; he stirred vp his spirit . And so , when he doth vs hurt , say such a man is but a meere viall , an instrument , whereby the Lord hath powred out some part of his displeasure vpon me . This will cause your eye to be vpon the Lord altogether ; you will over looke men , not regarding preferment , or advancement by them ; nor the contrary ; for in all these things , they are but instruments . And so much for this time . FINIS . THE SECOND SERMON . GENESIS 17. 1. I am God All-sufficient . THe second doctrine that we have delivered out of these words , and are now to insist vpon , was , that God is Allmightie , or All-sufficient . I put them both together ; for , the word , in the originall , signifieth as much , Elshaddai , El signifieth the strong , the mightie God , and Shaddai , properly signifieth , All-sufficient ; when one hath all in his owne compasse , that he needeth not goe out to fetch in , or borrow any commoditie , any comfort , or any advancement , or any excellencie from any other ; and , therefore , that is the 〈◊〉 translation , and most agreeable to the word , in the originall , All-sufficient , ( though some translations haue it , the All-mightie ) and , this is a poynt that will well sute with the present occasion of the Sacrament ; for , as I told you , these words containe the Covenant on both sides , sayth the Lord , this is the Covenant that I will make on my part , I will be thy God ; and I will tell you what a God I will be vnto you , I will be a God all-sufficient . That is ; you shall haue all things in me that your hearts can desire : The Covenant , againe , that I require on your part , is , that you be perfect with me , that you be vpright , that you be without hypocrisie ; for so the word signifieth in the originall , that the heart be single , so that though a man be subiect to infirmities , yet , if he haue a single heart , an vpright heart , the Lord accepts it ; and therefore , when you are to take the seale of the Covenant , how can you be better exercised , and prepared for the worke , than by considering the Covenant it selfe ? that is the poynt then , that God is All-mightie , or All-sufficient , wherein two things are to be considered ; First , that the Lord is so in himselfe . Secondly , that he is so to every one of his children . First , I will shew that he is so in himselfe ; for , except he haue an All-sufficiency in himselfe , he cannot communicate it to another . Thought this be a poynt that we all beleeve , yet the opening of it will not be vnprofitable to you , and , therefore , you must know , that he is All-sufficient , not onely as the creature may be All-sufficient : for there is this difference betweene him and the creature . The Angels and blessed men , and other creatures , they , in their kinde , may haue an All-suffiencie , but it is such an All-sufficiency as belongs to them , in such a spheare , and such an order , and measure : as the creature , that hath all things belonging to the life that it leads , it hath an All-sufficiencie sutable to it selfe : a beast , that hath all things belonging to the life of a beast , hath an All-sufficiencie fit for it , and so hath every creature els , when God will make it happie ; but the All-sufficiencie that is in God , is different from it in this , that he hath a simple All-sufficiencie . That is . Take all things that you can possiblie take , take them all without comparison , take them without all limits , and so he is All-sufficient , that is one difference . The second difference is this ; that the creature , though it haue an All-sufficiencie within its owne compasse , yet that which it hath it cannot communicate to another . The Angels that are blessed themselues , they cannot make others so . A man that hath excellent gifts and graces himselfe , he cannot convey them to another , but that is the propertie of God , that is peculiar to him alone , that he can make another All-sufficient , he can cause another to partake of that All-sufficiencie that is in himselfe ; this is the difference betweene God and the creature . Now , to make it evident to you that he is All-sufficient , you shall know it by this . First , in that he is most simple , without all mixture , as we say , that is , perfect : for perfection and All-sufficiencie are all one . Perfection is that , whereby a thing is made vp , so that there be nothing wanting to it ; first , therefore , he is perfect , in that he is without all mixture ; we say , that is perfect gold , that hath no mixture of drosse in it ; that is perfect wine , that hath no mixture of any thing besides ; and in that the Lord is simple and most pure of essence , it must needs be that he is All-sufficient , that he is most perfect , as it is 1 Iohn 1. He is light , and there is no darknesse in him . That is . There is no mixture of any thing in him . Secondly . As he is without mixture , so he is without composition ; wheresoever there is composition ( as there is in every creature , ) there is some imperfection : for , wherethere is composition , there are parts , and wheresoever there are parts , there must needs be imperfection : for the part wants something of the whole ; but in the Lord there are no parts , he is without composition , and therefore he must needs be most perfect , and most absolute , and All-sufficient in himselfe . Thirdly . As he is without composition , so he is without number : for all number , and all multiplying , ariseth from imperfection : for if one would serue the turne , what needed more ? And , therefore , he , being one , simplie one , must needs be All-sufficient , for there is no multiplying in him , and , therefore , there is no signe of imperfection . Fourthly . As he is without number , so he is without any passive power . If he had any passiue power in him , ( as every creature hath , ) he were capable of receiving something that he hath not , but the Lord is not so much as capable of it ; for , if there be no receptiue power , no passiue power in him , it is impossible that any more should be put , or infused into him , or imprinted , or stamped in him , then is in him alreadie . And , therefore , he is all in act . There is nothing in possibilitie in God. Fiftly . He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( I finde no word to expresse it so well , ) that is , whatsoever he is , he is it of himselfe , whatsoever the creature is , it is borrowed , all the excellencie that it hath is borrowed , and derived , and is a participated excellencie and therefore there is imperfection : for alway when one hath any thing from another , there is an indigence , in the thing , of it selfe , there is a want : if a man haue enough at home , he will not goe out to borrow ▪ Now , the Lord whatsoever he hath , he hath it of himselfe , and , therefore , in Ier. 2. he calls himselfe , a spring of living water , where 〈◊〉 all the creatures in the world are as pits , and Cisterns . That is . Such as haue it borrowed , he hath it of himselfe , and therefore , he is All-sufficient , which no creature is . Lastly . He is without all causes , and is himselfe the cause of all things , Rom. 11. 3 6. And what hast thou that thou hast not received ? This may besayd of every creature : and if God haue given to every creature all that is in it , that there is no excellencie , no happinesse , no gift , no comfort , no blessing that any creature hath , but it is from the Lord , then he himselfe must needs haue it in a greater measure . As the fire , that makes any thing hot , must needs be houer it selfe , and the Sunne that enlightens other things , must needs be more full of light it selfe ; so is the Lord , when all that is in the creature , is taken from him , he himselfe must needs haue an All-sufficiencie , he must be full of all things ; and this shall be enough to shew you that the Lord is in himselfe All-sufficient . Now that he is so to vs. First , we will shew you wherein this All-sufficiencie consists to vs , then we will make that good , that he is to every one of his children All-sufficient . His All-sufficiencie consists in there two things , as you shall see Gen. 15. Feare not Abraham , I will be thy Buckler , and thy exceeding great reward . First , in that he is a Buckler , to keepe vs from all evill , that is one part of his All-sufficience , which he communicates to vs , that he will suffer no evill to come neare vs , he is a Buckler that compasseth vs round about : that speech is delivered vpon this occasion , when Abraham had gone out to warre against those Kings that came out against Sod●m , the Lord delivered him , and after this deliverance he tells him , Abraham , sayth he , as I haue dealt with thee at this time , so feare not , when thou ●allest into the like distreffe ; for , I am the Buckler , I will defend thee from all evill , as I have done from this . Now , he is such a Buckler , that no creature can peirce though , he is such a Buckler as covers vs all over , he is a wall of Brasse , as it is expressed in Ier. 1. 18. not so onely ; but he is said to be a wall of fire about his children . That is . He is not onely a wall that keepes them safe , but a wall of fire to consume all them that come against them : for a fire , you know , doth not onely defend those that are within the compasse of it , but it burnes those that come neare it Such a one is God to his children ; And that is one thing wherein this all-sufficiency consists , that God communicates to them . The second is , in filling them with all comfort , which is expressed in Psal. 84. The Lord will be a Sunne , and a Shield ; he will be a Shield to keepe off evill , and a Sunne to fill them with all comfort . I am ( sayth he ) the exceeding great reward . That is . As if he should say , Abraham , whatsoever is in me , all that I haue , all my attributes are thine , forthy vse , my power , my wisedome , my counsell , my goodnes , my riches , whatsoever is mine in the whole world , I will giue it for thy portion , I and all that I haue are thine . And might he not well say , he was an exceeding great reward ? Who can vnder●tand the height , and breadth , and length , and depth of this reward , I am thy exceeding great reward ? That is . Thou shalt haue all kinde of comforts in me , and thou shalt haue them in the highest and greatest measure . And in these doth Gods All-sufficiencie consist , that God communicates and deriues to vs from himselfe . Now to shew that he is so , you must vnderstand not onely that the Lord is wholly All-sufficient to his children on the one side . That is . He brings all comforts with him , but this must also be vnderstood , that in the creature , on the other side , there is no sufficiency at all . It was the poynt I began to touch vpon the last day ; I will now open it vnto you more fully . That in the creature there is no sufficiency at all , and in the Lord there is All-sufficiencie . We will not dis-joyne them , but handle both together ; ( for it would be in vaine for me to proue the Lord is All-sufficient , ) but the great deceit , which prevailes with the hearts of men , is this , that they thinke there is somthing to be had in the creature of it selfe . And , therefore we will spend those Arguments by which we will proue this chiefly , and convince you of it , that there is nothing in the creature , no stabilitie , no sufficiencie , it can doe you , of it selfe , neither good , nor hurt , as we told you the last day . All the good and hurt that the creature can be supposed to do , it stands in one of these two things , Either , in making vs happie , or miserable ; Or else , secondly , in affording vs subsidiarie helpes , such as we haue neede of , vpon occasion . In neither of them the creature of it selfe , is able to doe any thing . You must remember ( that which we then delivered ) that the creature is not able to doe any thing in the matter of our happinesse ; First . Because it is inferior to vs , and that which is inferior cannot adde to that which is aboue it . Secondly . Because the creature is accursed ; there is a curse lyes vpon the creature , there is an emptines , and a vanitie in it , and that which is emptie in it selfe , can giue no fulnes to vs. Thirdly . The creature is vnder the Sunne , and therefore you haue that phrase so often repeated in Ecclesiastes , All things vnder the Sunne , are vanitie and vexation of spirit . Now the happines that we seeke for , is aboue the Sunne , which the creature is not able to reach . Fourthly . The creature is corporall , the minde is spirituall , it is a spirit , and therefore it can receiue no happines from it ; therefore in Heb. 12. we are sayd to goe to the spirits of perfect men , as if that were a sutabl converse for a spirit . Fiftly . It is temporary , whereas the soule is immortall , it is not able to run the course with it to its journeyes end , but it leaues it in the middle way , and therefore it is not able to make it happy . Besides . As I told you then , the creature is finite , and therefore is not able to fill the soule ; God is infinite , and therefore is able to doe it . That no creature can doe it , we see in continuall experience . Take any comfort that you finde in the creature , and , when you haue enioyed it , still you want somewhat , and you would haue more : But when you come vnto the Lord , & enjoy him , when your hearts are filled , still there is somewhat beyond in him , there is no stop , there is no restraint . And , therefore , he onely can make the soule happie . Now the ground of it , why he is onely able to doe it , is , because the soule is made for him , the soule is fitted for him , and therefore there is nothing els answerable , there is that constitution of the minde , that it will not be filled with any thing besides . The Lord might haue put the minde into such a frame , he might haue so constituted the soule of man , that the creature might haue filled it , and satisfied it , and haue bin an adaequate obiect to it , but he hath not done so : for he made it for himselfe , and therefore , it is not filled but with himselfe . So much for that , that the creature in the matter of happines is able to doe nothing . But you will say to me , This is a thing of which we make no doubt ; But what doe you say for ordinary vses , and for the vicissitudes of this life , is not the creature , in these , able to doe good and hurt ? Beloved , as I sayd to you the last day , the creature is not able , considered without the influence of the first moover , to doe you the least good , or hurt ; as the words are Ier. 10. 5. speaking of Idols , they can doe neither good , nor hurt , and therefore feare them not . As if he should say . If they could doe you , either good , or hurt , you might feare them , and it is certaine , if any creature were able , in manner aforesaid , to doe you any good , or hurt , you might feare the creature : for , God alters no Law of nature , that which is in it selfe to be feared , we may feare , that which is to be observed and regarded , we may regard it . Now , if any creature were able to doe good , or hurt , certainely it were to be feared in regard of the hurt it could doe , and to be regarded and observed in regard of the good it could doe . Then , againe , the Law of the Lord should be vnequall , if the Lord should require all worship , that the intent●ō of the mind be wholly taken vp about him , and that we should haue no eye to the creature , if the creature had any selfe-part with him in doing vs good or hurt ; for , if the creature could doe vs hurt , we should not onely looke to God , that he should be a Buckler , but we should haue an eye vpon the creature . If a man should say , I will be a defence to you , I will keepe you safe ; but I cannot doe it wholly , such a one stands by , that may reach you a blow , from which I cannot defend you ; In nature and reason , a man will haue an eye to that man , and so we would to the creature , if it were able to hurt vs : And so , likewise , for good , the Lord restraines not that , nor sayth , you shall haue a partiall happines , you shall haue no more then is in me , though there might be something besides in the creature ; but he suffers our soules to be at full libertie , to seeke their happines to the vtmost , and , therefore , if the creature did adde the least drop of happines , or if the least beame of happines did spring from the creature , certainely , you might haue an eye vpon it , you might so farre worship it , and regard it ; but it is wholly from the Lord : therefore , sayth he , let your hearts be onely fixed vpon me , let your eye be onely towards me , let your affections be taken vp about nothing but me , you shall spend all the strenght of your soules in obeying me , and keeping my Commandements : for , there is none in the world that is able to doe you good , or hurt , but my selfe . Now , to make this good to you , I will propound but these two things . First . That all the creatures are absolutely at his disposing . Secondly . That when he hath disposed of them , when he hath distributed them to vs to afford vs comfort , yet they cannot actually comfort vs , without a speciall hand of his . Those two , being fully opened , will make this poynt good to you , that the creature thus is able to doe you neither good nor hurt . First , I say , the creature is fully at his disposing , that is , all the creatures in this world ( let a man cast his eye vpon the whole vniverse ) they are all but as so many servants , which are in the Lords house , prepared to waite vpon his children , to convey such comforts to them , as he hath appointed them , so that there is not one creature in heaven or earth , stirres it selfe to doe you the least good , but when the Lord commands it , and sayth , Goe , comfort such a man , goe , refresh him , doe him good ; it stirres not without a warrant , and without a speciall command from him . The bread and meate , which you eate , nourish you not , except he say , goe , and nourish such a man ; the fire warmes you not ; and so of all the creatures else . Againe , when he doth command them , they doe it , and they doe it fully . So all the goodnesse that we participate of , both by good and evill men , all is from the Lord ; either it is from his mercy , or from his providence ; therefore we should learne to sanctifie the Lord , both in our hearts , and in our speeches , not by saying I haue gotten me favour and friendship of such a man , but , the Scriptures expression is , the Lord hath given me favour in such a mans eyes . So , againe , not by saying I haue procured the hatred of such a man against me , but say , the Lord stirred vp such a mans spirit against me , and so not by saying , I haue gotten such and such things , but , as Iacob , the Lord of his goodnes hath given me all this , not Laban , not my owne labour ; if , in any enterprise you haue successe , say not , I haue done it , but say , as Abrahams servant sayd , the Lord hath prospered my Iourney . That is . The Lord doth all in all , it is he that commands all , it is he that disposeth all ; I say , that we should sanctifie the Lord in our speeches ; this is the language of the Scriptures ; But , chiefly we should sanctifie him in our hearts . That is . Thus we should conceiue of him , and thus we should thinke of every creature . Beloved , it will not be vnprofitable , if we draw this a little neerer into particulars . That all the creatures are so at his disposing , that they stirre not a iot , but at his command , you shall see in Eccles. 3. the generall there set downe ; I know that what soever God shall doe , it shall be for euer , to it can no man adde , nor from it can no man diminish , for Cod hath done it , that men should feare before him . ( Make ) I know that what soever God shall doe , it shall be for ever . That is . The creature cannot alter any course that God hath set , neither at this time , nor at any other time , but it shall run in a constant course , like a strong streame that cannot be resisted , it shall be for ever , to it shall no man adde , and from it can no man diminish . That is . The creature cannot onely doe no substantiall action , but , when the Lord hath done any thing , the creature cannot adde the least thing to it , and as it cannot adde , so it cannot diminish , nor take away the least thing from any blessing that he bestoweth , nor any evill that he will doe , the creature addes not a iot to that evill , to that crosse , to that affliction , nor the creature mitigates not the crosse in the least degree , though you thinke it doth : But that we shall answer afterward . But why is this ? This ( sayth he ) the Lord hath done , that men should feare before him . As if he should say ; they would not feare me , but they would feare the creature , and looke to the creature , if it were able to adde any thing , or to detract any thing , either to or from any blessing , or comfort , that we haue , or to or from any evill , or any crosse that lyes vpon vs. Now , that it is so , that the creature is thus guided and disposed by him , that it is able to doe nothing without him , we will not instance in the vnreasonable creatures , which you all beleeue well enough to be at his command , but we will instance in those that seeme to be at the greatest libertie : that is , the wills and vnderstandings of men ; certainly , if there be any liberty in the creature it is there , the will of man is so free a thing , the devises of a mans heart , his turning of himselfe this way or that way , who can set any Rules to it ? But in this the Lord guides all : take it in other mens hearts . Pro. 29. Every man seekes the face of the Ruler , but his Iudgement is from the Lord. That is . Men are deceived in this , if they thinke the Ruler , as of himselfe , can doe any thing , though he seeme to haue much power , and abilitie , to doe some good , and hurt to men , if any else can ; therefore , sayth he , men seeke his face , but , sayth he , you are deceived : he is not able to doe any thing , but what the Lord dictates to him , or permits him , what he prescribes to him to doe , what he sayth he shall doe , iust so farre he goes and no farther ; for , the whole judgement that a man hath , it is from him , it is from the Lord. That is . All the good and evill that he doth , that minde of his , from whence it proceedeth , is guided and fashioned by the Lord , vpon every particular occasion , whensoever he hath to doe with vs , or we with him : but that is for men that are without vs , for other men . But , now , for a mans selfe : there is the same reason , indeed , of the one as there is of the other , but man thinkes he hath libertie , he thinkes he can goe to such a place , or not goe ; he can doe such a thing , or not doe it ; Beloved , it is very true , and therefore the All-mightie power of God is seene herein , which we are not able to comprehend , that when there is such a libertie in the soule , in the will of man , in the devices and thoughts of a mans heart , yet that they should be all so guided by him , that there is not the least stirring of them this way or that way , without his ordering and concurrence ; even , as you see , Birds flying , they seeme to flie at libertie , yet that all should be guided and ordered by an over-ruling hand ; Such are the wils of men ; and that you shall see in these particulars ; when a man thinkes with himselfe , he consults with himselfe about a thing that lyes before him , that is his owne power to doe , or not to doe , in this , sayth the Text , Prov. 19. 21. Many devices are in a mans heart , but the counsells of the Lord shall stand . That is . Though there be such varietie of devices , that he is able to cast things this way , or that way , and to reason to and fro , and to thinke with himselfe , I can doe this , and I can doe the contrary , yet , sayth he , looke what the Lord , by his counsell , will haue that man to resolue vpon , looke what issue he hath put to his deliberations , that counsell shall stand , and all those devices shall be guided and ruled by it , and not goe one step out of it . Come now to the counsells of a mans heart , when a man hath thought this with himselfe , I will speake or vtter this , or act that , as he hath resolved to doe , you would thinke this man hath power to doe it ; but in Prov. 16. a place that you know , There are preparations in a mans heart , but the answer of the mouth is from the Lord. That is . Even when it is so neere , that , you thinke , there is nothing that can come betweene that a man hath resolved with himselfe , and sayth this will I doe , or this will I speake , sayth the Lord , notwithstanding , this preparation , though you haue made all these readie , that now it is vpon the very poynt , on the act of execution , yet now , saith he , the answer shall be given , as I thinke meete : and , that which is sayd of answering , may be applyed to all kindes of actions , when a man hath thought with himselfe , and hath made his heart ready , that all the wheeles of his soule are guided , and turned , and compassed to effect such a busines , yet the Lord comes betweene the cup and the lip , betweene the preparation and the execution , and he doth but that which the Lord would haue done . My Beloved , thus it is in others , and this vse you may make of it , by the way ; take a man that is full of good thoughts towards you , the Lord can turne it in an instant ; take a man that is full of evill devices towards you , if the Lords counsell be otherwise , that shall stand ; Put the case that the Lord suffer him to goe so farre as to resolue to say , I will doe some hurt , or I will doe some good to such a man , yet this preparation of the heart shall not stand , vnlesse it be the same that the Lord hath appointed ; that shall be spoken , and that shall be acted ; and therefore , you shall see what conclusion is gathered vpon it , Prov. 20. 24. sayth the wise-man there ; The steps of a man are ruled by the Lord , how can then a man vnderstand his owne way . That is . A man , in the morning , when he riseth , and thinkes with himselfe , this and this will I doe , sayth he , deceiue not thy selfe , thy steppes are ruled by the Lord , thou takest not a steppe into any action , thou takest not a steppe into any good or evill to thy selfe , thou takest not a steppe into prosperitie or adversitie , but it is ruled , and over-ruled by the Lord , so that a man cannot vnderstand his owne way . That is . He cannot say this , and this will I doe , but like that in Dan. 5. 23. Him hast thou not feared , in whose hands is thy life , and all thy wayes . That is . Every thing that thou doest , every steppe that thou takest , every thing that befalls thee . So , my Beloved , this shall be enough to shew you , that man in his actions is at the disposing of the Lord. As for other creatures , if you will haue a proofe for it , to make it evident to you , that no creature stirres without him , consider that in Esa. 40. speaking there of the armies of the Lord ; they are called the armies of the Lord , because every creature is like a Souldier that stands vnder his Generall , readie to goe , readie to doe , and to execnte whatsoever he commands . In the 26. Verse , Lift vp thine eyes on high , and behold who hath created these things ; he brings out their Armies by number , and cals them all by their names , by the greatnesse of his power , and his mightie strenght nothing ●ayles . This is the thing I would haue observed out of this place , that they are all Gods armies . Now an army consists of many particulars ; take all the creatures vnder the cope of heaven , they are not single , you know , but there are multitudes of them , thore are many Dealls , many Fowles , many Fishes ; sayth the Lord hore , I call them every one by their name . That is . He knowes every one of them , notwithstanding that infinite number of them , he knowes them every one : even as a Maister knows every servant in his house , and can call them by their names ; So , sayth he , every particular creature he knowes by name . It is a comfortable consideration , when you consider that there is not one of these , but the Lord knowes them by name , and they are 〈◊〉 Instruments to doe either good or hurt , as it pleaseth him ; the sleepe that you take , the meate that you eate , the comforts that you haue , whatsoever is done by any creature , all comforts come from him : But this is enough for that . But , that wherein there seemes to be the greatest liberty , the greatest varietie , the greatest changablenes , the minds of men , we see also is disposed by him . That is the first thing we are to shew , to make this good , that the creature can neither doe good nor evill ; because though it doe both ( for that there is such a thing experience shewes , that the creature doth good and hurt , and every creature sometimes comforts , and sometimes hurts and grieues , but that is at Gods disposing ) and since it is an Instrument , and is in the hands of the Lord , as an Axe , or a Sword , or a Staffe , and is not vsed , except it be at his disposing ; it appeares , that it is perfectly and absolutely subiect to the dominion of God. But , now , for the second , which is more than this , when the Lord , I say , hath sent such a creature to thee , aud thou hast it before thee ( that is the second thing ) that it is not able to comfort , nor hurt thee , without him . Put the case , the creature be pregnant , full of comfort , yet it is not able to giue downe that milke of comfort that is in it , except the Lord educe and bring it forth , except the Lord apply it in particular to thee . And the same I may say of any hurtfull creature ; be it never so pregnant with evill , be it never so full of it , yet , it is not able to exercise it , it is not able to act that hurt it hath , except the Lord bring it forth , except the Lord set it a worke , and vse it for such a purpose : as an Axe if it be never so sharpe , yet , if the Carpenter doe not vse it to cut such a Tree , to lop such a branch , it is not able to doe it . Now the ground of it , why the creature is not able to doe this , is from hence , that all the comfort that ariseth from the creature , proceeds from that sutablenesse and that agreeablenesse which is betweene the mind and it . That is ; when the blessing and the minde are fitted one to another , as the sword to the sheath , or as the meare to the palate , then the creature comforts ; but , if there be an vnsutablenesse , a disagreement , a disproportion , betweene the creature and the minde , now thou receivest no comfort from it : for what is it to thee ? for comfort lyes not simply in any thing ; but that is comfortable that agreeth with the appetite , and the desire of a man. Whatsoever it is , let the desire be what it will , if that which thou hast , sute with that desire , it is comfortable ; when a mans heart is sad , such actions as are sutable to the disposition , are pleasant ; weeping is pleasant , and complaints are plealant ; musique grieues , because that is not sutable to the present disposition . And so in every thing else . It is no matter what thy condition is , but what sutablenesse and agreeablenesse is betweene thy minde and thy condition ; if thou be in never so good condition , yet , except God make that and thy mind to agree , thou shalt receiue no comfort from it ; if a man be in meane condition , if he be in prison , if he be in the lowest estate , if he be in bondage , if he be in exile , wheresoever he is , if the Lord make but that condition and his minde to agree , it will sute well enough . And therefore , hence comes the discomfort that is in the creatures , when a man hath them , and enioyes them , it may be , those things which thou hast , are such as sute not with thee , somewhat there is that thou affectest , something that thou desirest , that thou hast not , and that thou canst not get . As , for instance , Haman had an estate full of comfort , and of all kinde of blessings , yet there was not a sutablenes betweene his mind and that estate , one thing came betweene , Mordecai sate in the Gate , and , therefore , this avayled him nothing . Hest. 5. That is ; Though there were all this together , yet since there was not a coniunction of the facultie and of the obiect , this avayled him nothing . Why ? because it was not sutable to his desire , there was something that he would haue , that his affections and appe●ite were set on , that if he had he should be well . And therefore , sayth he , all this avayles me nothing ; that is his expression . So Amnon , he was the Kings son , and had all things that a Kings sonne might haue , yet all this was nothing , there was something els , that his heart was set on , that he had not . Many the like instances I might giue , but I neede not . Therefore , I say , when the Lord puts an vnsuitablenesse betweene thy minde and the comforts that thou hast , and suf●ers thee to haue an in ordina●e appotite ; as women that haue good meate to ●ate , yet sometime doe long after ashes & coales , and such things ; so when God giues a man an estate , when he compasseth him about with mercies and blessings on all sides , yet if he suffer such an inordinate appetite to take hold of him , to desire some odde thing , some by-thing that possesseth his soule , he may haue the blessing , and haue it present with him , and yet receiue no comfort from it at all . Now , my Beloved , all this tends to this purpose , that you may know , that it is the Lord that giues all good and evill , both in that the creature is at his disposing that doth it , and , not so onely , but , the efficacie of the creature ( to exercise such an act of good or evill to vs , that we should receiue actuall comfort of discomfort from it ) it is from him , and all , I say , chiefly ariseth from that dominion that the Lord hath over the spirits of men , it doth not lye so much in the creature , as in framing the apprehension of the minde , and therein is seene the truth of this poynt chiefly that we haue now delivered , that the Lord onely is the Author of good and hurt , and not the creature ; because he guides the apprehension ; for , if it be true , as it is most true , Animus cuiusque &c. it is the mind and apprehension of every man that maketh his life pleasant , or it is the minde of man that maketh him happie , and not the thing , then the Lord that guides the minde , and that fashions the heart , he hath the onely hand in making the life pleasant . When thou hast gotten all thou wouldst haue , yet what is that , except thy heart be fashioned to it ? This you shall see in Psal. 33. The Lord looked downe from his dwelling , and from his habitation , vpon the men that dwell vpon the earth , and fashions their hearts every one of them . ( Make ) he fashions their hearts . That is ; A man hath such a frame of heart , such an apprehension of things , as it pleaseth God to giue him ; So that , take any estate or condition that a man is in ( as you know there is a great varietie of conditions , to be rich , and to be poore , to be in prison , and to be at libertie , to be in health , and to be sicke , to be in honour , and to be in disgrace ) these are , as it were , the severall moulds , into which the Lord casts men . Now , if he will frame the spirit to that mould , like soft clay to the seale ( for that is an expression in Iob ) I say , if he fashion the spirit to it , & make it pliable to the condition , to that mould , a man will beare and indure it well enough , he shall finde comfort in it , it is nothing to him . And therefore , the Saints , the Apostles , and Prophets , when God was with them to fashion their hearts to passe through the varietie of troubles , might say of themselues , Non patimur &c. They seemed to suffer , but in truth did not suffer . What was it to Paul , when he indured that state and condition that he did , when his heart was so fashioned to it as it was ? Now , I say , in that the Lord hath this dominion over the spirits of men , hence it is that he makes a mans life comfortable . Put the case , thy hand hath gotten much , that thou hast gathered much wealth together , yet , you know , Eccles. 2. 24. There is no profit to a man , but that he eate and drinke , and delight his soule with profit after his labour , I say this also , that it was of the hand of God. That is . All this is nothing , except a man delight in it , except a man enioy the comfort of it . Well , but is not that an easie thing , when the mind and the state are put together ? No ; ( sayth the Wiseman ) this is of the hand of the Lord. That is . Except the Lord doe it by a speciall hand vpon the creature , it is not able to doe it , except he fit the mind to the state , except he sute them together , it cannot doe it : so I may say of all things else . A hony-Combe may be very bitter to a man , his stomacke may be so disposed , as in a Feaver , you know , that which is sweete is bitter ; againe , that which is bitter may be sweete to a man ; so those that are the greatest comforts may be bitter , and those things that may be bitter to other men , may be sweet to him . It is sayd of evill men , they feare where no feare is . That is . When there is no cause of feare , yet the Lord can so fashion their hearts ; and so frame their apprehension , that they shall feare where there is no cause of feare , when they are but laru● et spectra , shadowes of evils . Againe , another feares not when there is cause of feare . That is ; Though things be pu● vpon him that are terrible , yet the Lord can take away that feare . And as we say of that affection , so I may say of any other , of joy , and gladnes , he fashions the heart . Deut. 28. 65. where the Lord threatneth many Cursles , and this is one amongst the rest , You shall goe into a strange Nation , and there you shall liue . A man might obiect thus ; Though I liue in a strange Nation , yet I hope I may haue some rest and some comfort there . No , sayth the Lord , you must know this , that I haue dominion over the apprehension of your hearts and affections , when you come thither , I will giue you trembling hearts , and sorrow of minde . That is . Though there be comforts there , yet you shall not take comfort from them ; and the reason is added , for thine eyes shall sayle . That is ; When thou commest thither , I will put a restles vnquiet disposition into thee , that thou shalt not content thy selfe with the comfort thou findest , but shalt haue a longing desire to returne to thine owne home , and that thou shalt not be able to doe ; so thou shalt haue a restles minde whilst thou art there ▪ Thus I will follow thee with judgements I am sorry , I haue stayde so long in the doctrinall part , the life of this poynt is in the vse and application of it ; I will adde a little , that I may not wholly dismisse you without it . And first , this vse you may make of it . If the Lord be All-sufficient ; hence we should learne how to guide our comfort , how to guide our joy , how to guide our affections . That is . Labour to see that fulnesse that is in God , and that emptinesse that is in the creature ; if the Lord be thus All-sufficient , my Beloved , then let your hearts be satisfied with him alone , let them be filled with him , let them be so bottomed vpon him , and so strengthned by him , that you neede not to goe out from him to fetch in any comfort from any creature whatsoever ; if the Lord fill the heart , it should strengthen you against all carnall joy . What neede you goe out to others , if you haue enough in him ; it will strengthen you against that expence of spirit , and of your thoughts , which you bestow vpon vaine things ; for , my Beloved , we haue but a short time to liue in this world , the strength of our minde is the most precious thing we haue , the thoughts and affectiōs that we haue , the busines , the actiuenes of our mindes , we should be carefull to improue them , we should be carefull that none of this water runne besides the Mill. That is . That it be not bestowed vpon things that are vnworthy of it . If the Lord be All-sufficient , why should you not bestow it altogether vpon him ? Why should you spend it vpon the creature ? Why should your minde be occupied about it ? Why should you be so intent vpon them ? Why should you be so subiect to carnall griefes , and feares , and carnall desires ? Surely , all these should be taken vp about the Lord : for he lookes for it at our hands , I am All-sufficient : therefore let all these be bestowed vpon me . And againe , as we should learne to see this fulnes in God , to haue our hearts bottomed and fixed vpon him , so we should labour to see the emptines of the creature . But , you will say , who doth not know that the creature is emptie ? It is no new thing , my Beloved , it is certaine we doe not fully know it , if we did , what meane those complaints , and those griefes , that we take vp vpon euery evill accident that falls out ? for nothing is said to be emptie , but when you looke for a fulnes in it ; you say a Well is emptie of water , because you looke for water there ; you doe not say a Rocke is emptie , for you doe not expret it there : So we may say of the creature , if we thought , and did beleeue , that there were an emptines in it , we would never expect so much from it as we do . But , when we complaine and say , I thought to haue found such and such things , and I find them not , it is a signe that we looke for a fulnes there ; and , therefore , let vs labour to correct that conceit , it will helpe vs against those griefes & complaints , to which we are so much subiect ; let vs looke for no more in the creature then is in it . All griefe and stirring of affection , ariseth from this expectation , this over-weening , this high prizing of the creature : if you finde inconstancie in men ; why doe you looke for constancie in them ? they are creatures ; if you looke for stabilitie in your estate , and wonder why a change should come ( I was heretofore rich , and now I am poore , I was honourable , and now I am in disgrace ) why didst thou expect stabilitie in that which is subiect to vanitie ? Things would not trouble vs , if we did not expect too much from them , if we knew there were an emptines in them ; he that lookes not for much from the creature , can never be much deceived : he that lookes for much from God , shall be sure to haue his desire answored and satisfied ; he shall never fall short of his expectation . And therefore , Beloved , labour to alter your conceits that way , that whensoever any thing falle out , you may not be troubled ●●it , you may not feare for that a coident , for it ariseth hence , because you looked for more in it , than was in it . It is 〈◊〉 saying that we haue in morall Philosophie , that after a man is put into expectation of any thing , then every affection is stirred more vehemently , whereas had he not had that expectation , he would haue beene more quiet . Therefore , if we were perswaded , and convinced of the vanitie of the creature , and the emptines in it , we would never expect much from it ; and , if we did expect nothing , our hearts would be quieted within vs , for all varieties of accidents that fall out ; for , I say , it ariseth hence , that we thinke there is some fulnes , some stabilitie in them , we are not fully perswa●ed of the vanitie of the creature , we thinke it can doe good or hurt . You will say ; Is not the creature able to doe good or hurt ? Beloved , I will name but one place , besides that I named before , 1 Cor. 7. 30. Let those that weepe be as those that weepe not , and those that reioyce as those that rei●yce not , and those that buy as th●se that possessed not , and they that vse this w●rld as they that vse it not , for the fashion of this world goeth away . When the Lord giues such a precept as this , certainely there is a ground for it ( as that we haue often told you , that ) in all the Command●ments of God , if they were open to vs , if we did see the ground of them , we would see that there were so much reason for them , that if God did not command them , you would see it best for you to practise them , you would see reason for it . Now , when the Lora bids them that grieue , to do it as though they grieved not , and them that reioyce , to doe it as though they reioyced not , I gather this from it , that the creature can doe very little good or hurt ; for , if the creature could doe much hurt , certainly , then we might grieue to some purpose ; but , sayth he , let the evill be what it will , yet grieue as though you grieved not . That is ; Let it be as good as nothing , that , as a man is said to heare as though he heard not , and to see as if he saw not , when he doth not intend the tale that is told , but yet he heares it ▪ so , sayth he , if you haue some griefe , let it be so small , so little , as if you grieved not ; And so likewise for Ioy ; Put the case , you had all the preferments , all the comforts and blessings in this world heaped vpon you , yet reioyce in these so rmisly , as if you reioyced not . Now , it is certaine , if they could doe vs any speciall good , we might reioyce in a greater measure then so : but , when the Lord sayth , reioyce as if you reioyced not , it is certaine , they can doe vs very little good . That is ; So little as if they did vs no good at all . But , you will say , it seemes it is a little good that they can doe vs , whereas it was sayd before , the creature can doe neither good nor hurt . We will answer that briefly ; The meaning is this , that the Lord giues vs leaue to grieue a little , and to reioyce a little , so that it be in a remis●e manner , so that it be kept within bounds , but the creature can doe vs no good , nor no hurt at all of it selfe , but as it is disposed by the Lord , and therefore though it doe something , yet that is done by God , and not meerely by the creature . So the rule holds good , though the creature doe something , yet seeing it is not of it selfe , but as it is an Instrument , you may truely say , it is not the creature that hath done any thing , but the Lord hath done me good and hurt by the creature . But , why then is it said , it is a little ? for this takes all away . I answer , the meaning is this , it can doe a little . That is ; All the evill any creature can doe , it is but a little in regard of the eternall that God inflicts on the soule , it is as good as nothing in comparison of those eternall good things . As if he should say ; The things that belong to God immediately , the things that belong to the Kingdome of God , and to a mans salvation , the things that are spirituall and eternall , these are good indeede , and evills indeed , if any of these befall you , you must grieue exceedingly : for you haue great cause : for that can doe you great hurt , and so grace can doe you much good , for it tends to eternitie , it tends to set things even , or odde betweene al-mightie God and you ; and , therefore , in these things , let your reioyching be very great , and your griefe very great . But for any thing that belongs to this present life , it is exceeding small , it is as good as nothing . So much for this time . FINIS . THE THIRD SERMON . GENESIS 17. 1. I am God All-sufficient . THe next Vse we are to make of this , that God is All-sufficient , is , to learne to be content with him alone for our portion . That is a Vse both to those that are strangers to the life of God , and likewise to those that are within the Covenant ; To those that are strangers , to bring them in , for the Lord propounds that but vpon reasonable conditions . It is true , he requires of you absolute and perfect obedience , that you serue him altogether , But then withall he propou●ds to you an absolute and full reward , I am All-sufficient , you shall neede nothing out of me . As he requires you to Ieaue all for his sake , so he promiseth that he will be to you in stead of all things ; and therefore let men consider that in Heb. 11. 6. Whosoever comes to God , must beleeue that God is , and that he is a rewarder of them that serue him . That is ; a man will never change , except it be for the better , except a man thinke his condition will be better with the Lord , than it was out of him , he will never come in , but , when he is once perswaded of that , he cannot keepe out ; you know , that argument is vsed by the Prodigall sonne , sayth he , if I stay here , I shall perish , if I goe to my fathers house his servants haue bread enough ; that double argument brought him home . So when a man considers , out of God there is no sufficiency at all , there is not any thing in the creature , as we shewed to you before at large : then if you come home to the Lord , there is All-sufficiencie in him . That is ; All your desires shall be satisfied , there is nothing that you neede , nothing that you want , but it shall be supplyed . This , I say , is that that brings a man in to consider of Gods All-sufficiencie ; but this we doe not meane to inlarge now , but rather proceede to the other . Whether a man be come in or not , there will not be much difference in the application of this that we are now to deliver , to be content to haue God alone to be our portion ; for that is the cause of all our vnevennesse , and of our imperfect walking with God , we would haue somewhat besides . And therefore the Lord taketh this course with his Disciples , he tells them the worst first ; he tells them they must part with all , that they must deny themselues throughly & perfectly , and they must be cōtent with him alone ; because the Lord knew , otherwise , they would never haue constantly followed him , and though they might haue gone farre with him , yet , when they had met with a rub , when that , which they would not part with , and the service of God should come in competition , surely , they would turne aside , and leaue him . Now , my Beloved , you must consider this , and worke your hearts vnto it , that , if you haue him alone , it is enough ; for if men were perswaded , that he is enough , they would be content with him alone . When the Sunne shines to you , though there be never a Starre , is it not day ? Doe you not call it so ? Againe , when all the Starres shine , and the Sunne is set , is not that night ? Is it not so when you haue the Lord alone ? Suppose you haue nothing but him for your portion , shall not the Lord be sufficient to make you happie ? Is he not a Sunne and a Shield , sayth the Psalmist ? Is he not a Sunne . That is ; All-sufficient , to fill you with comfort of all kindes ? What then though you haue nothing but him alone ? Againe , put case you had all those creatures , all those Starres to shine to you ( for they haue an excellency in them , they haue a light , and a comfort , though it be a borrowed and a derived light , as we heard , such as they receiue from the Sunne ) suppose you haue them , it is but night notwithstanding , you are but in a state of misery . And therefore , Beloved , why should you not be content to haue the Lord alone for your portion ? Take all the creatures , and you finde , by experience , that when they are inioyed , you see an end of their perfection , you quickly finde a bottom in them ; the heart hasteth after somewhat else , you quickly sucke out the ●oney that is in every one of those flowers , and , when you haue done so , you goe to another flower , and to another , and no where doth the soule finde rest . God did purposely set forth Salomon , and gaue him all things that his heart could desire , so that no man had the like before him , nor any man since . And for what end doe you thinke did the Lord it ? Surely , for this purpose , that he might be a perpetuall example ( as things were written for our learning , so all these things that were done in those former times , which are the Rule of these latter , they were done for our learning ) he had all varietie of blessings , more then any man else can hope to attaine to , yet you know what verdict he giues of them ; All is vanitie and vexation of spirit . That is . He found in them an emptines of that good he looked for , they were emptie Clouds , Wells without water . Againe , they were a vexation of spirit . That is . There was the presence of much evill in them tha● he looked not for , many stings , many troubles . And therefore why should you not be content with God alone ? Take all outward things ; before you inioy them , they seeme to be great ; when you haue inioyed them , and tryed them , you quickly finde a bottom in them ; for there is but a false lustre that Sathan and your owne lusts put vpon them ; they haue gilded outsides , but when they come to wearing , the guilt weares off , and you finde after a while , what they are . But come to spirituall things ; the more you weare them , the more you finde the beautie and excellencie that is in them ; for there is a dust and a rust that is cast vpon them , which likewise , the wearing takes off . And therefore why should you not be content to take God alone ? What is it that man so seekes after ? is it not happines , and comfort ? Alas ; suppose that you had all these in the highest degree that you can looke for , when all is done , you shall finde that but labour lost , you shall finde no stabilitie in them . You know what Davsd sayth in Psal. 30. when he thought his mountaine was made strong and vnderpropped well on each side ; What caused now an alteration ? He doth not say , there was a change in the thing , he doth not say , his mountaine was pulled downe , or that there was an alteration in his estate , that this or that accident fell out , that the people rebelled against him now which did not before , or , that he had lost such and such friends that he had before . But , sayth he , thou turnedst away thy face , and then I was troubled . The meaning is this , that , if there was a change in his estate , the change in God was the cause , so then it was the Lord that comforted him , though he saw it not , it was not the mountaine that held him vp , it was not all those blessings that he enioyed in it that refreshed his heart , but it was the light that shined through them ; and therfore he found , when this light was with drawne , though he inioyed them still , his comfort was gone . So , I say , if it were from the things , they might continue your comforts to you , but when there is a change in heavē , then comes the change vpon earth . And on the other side ; if God continue constant , if he remaine safe , you neede feare nothing , the creature followes him , it is he that shines through them . What if a man had the avre and no light in it ? So , what if we had never so much , and no beames flowing form him though them , who onely is the God of all comfort , and the Father of all consolation ? But , my Beloved , to be briefe ; Put the case a man were stript of all things , and suppose he were exiled out of his owne Country , suppose he were reduced to extreame povertie , or shut vp close Prisoner , suppose all imployments were taken from him , and he were laid aside like a broken vessell ; now for a man to say , yet God is enough , and that he is content with him alone for his portion . This is the tryall , and this we ought to doe : and there is great reason why we should doe it ; you shall see it was practised by the Saints . When Abraham was an exile from his Countrey , and had not a foote of land , was not the Lord All-sufficient to him ? did he not provide for him abundantly ? When Eliah fled , and had no meate , he had neither money , nor any body to provide any thing for him , did not the Lord provide for him ? he set the creature a-worke to doe that , to feede him in an extraordinary way , when the ordinary fayled . When Paul was shut vp in Prison , yet the Lord filled him with joy and comfort ; you know , Syl●s and he , their feete were fast in the Sto●kes , yet they sang with joy of heart , there was such a flush of joy , their hearts were so filled with it , that they could not containe . If a man be brought to povertie , it cannot be beyond that of Iobs ; was it not enough for Iob to haue God for his portion ? did he not soone turne it ? did he not soone take away that , and turne the River another way , as it were , and fill him with abundance ? Oh ; but you will say , if I were a spirit , and consisted onely of an immateriall soule , & no more , I should be content , ( it may be ) to haue the Lord for my portion , but , besides that , I haue a body , I haue a temporall life , and therefore I need temporall comforts , and therefore though I would haue the Lord , I would haue these things added ; for , how should I be without them ? To this I answer . First ; that , though thou be deprived of all these temporall blessings and comforts , yet thou shalt finde them all in the Lord , I say , though ●hey were all lost , and all scattered , though thou wert stript of them all , yet thou shalt finde them all in the Lord , if thou haue him alone . You will say , how can that be ? This you must know , that all that God hath wrought in the creature , all the excellencie , all the beautie , and delight , and comfort , he hath put into the creature , into meate , drinke , musicke , flowers , yea , into all creatures of all sorts ; who is the cause of all this ? Is not the Lord the cause ? It is certaine then , that whatsoever is in the effect , is in the cause , and in the cause in a more excellent manner . There are some causes that produce but their like , as when fire begets fire , or , when a man begets a man , here there is an equalitie betweene the cause and the effect : but there are other causes that are vnlike their effects ; as the Sunne produceth many effects , that haue a dissimilitude to it , it hardens , and softens , and heates , and dryes , and all these are in the Sunne , but they are in a more excellent manner , then you shall see them in the effect : that is but a poore similitude , to expresse that I would , but yet it is the best we haue . Looke now vpon whatsoever thou hast found in the creature , whatsoever beautie thou hast ●eene , whatsoever delight thou hast ta●ted of , whatsoever excellencie thou hast discovered , and be perswaded of this , that all this is in the Lord in a more excellent manner , than it is in the creature . Well , you will say , I grant this ; but what followes on that ? what is this to my comfort ? Beloved ; It is this to thy comfort ; If thou loose all , make vse of that in Mark. 10. If thou loose father , and mother , or brethren , or sisters , or lands , and houses , and all that you haue , you shall finde all these in him : for , if all these comforts be in him , if thou hast him alone , thou shalt finde all these comforts communicated to thee . That is ; Thou shalt finde the comfort of them in a greater measure , in a more excellent manner , than thou shouldst in the things themselues : why else should he say , You shall haue an hundreth fold with persecution ? And marke the instance ; for you shall finde the promise repeated againe , and he names them every one ; I say to you , there is no man that forsakes father , or mother , wife , and children , brother , or sister , or lands , and houses , for my sake , and the Gospells , but he shall receiue an hundreth fold in this world , and in the world to come eternall life . That is , you shall finde comfort in God alone ; if thou be shut vp alone , and yet conversest with God , and hast communion with him , and seest no creature in the world besides him , thou shalt haue abundance of sweete comfort : take all those varieties of comforts that these giue ; as , lands giue one kinde of comfort , and Parents another , and wiues another ; thou shalt finde all these varieties of comforts in him , he will fill thy soule with all these , for they are in him alone . Marke that reason that the Lord vsed to Moses , when he complained of his tongue , that he was not able to speake ; Send , sayth he , by whom thou shouldest send ; ( sayth the Lord ) who made the tongue ? who made the dumbe , and the deafe , and the hearing , and the seeing ? Is it not I the Lord ? As if he should say ; Moses , sure I am the maker of all these , though I haue not the things in me ( the Lord hath no tongue , he hath no eye ) yet , sayth he , thou shalt finde them all in me . That is ; His comfort is this , I will be with thee ; when Moses might haue made this obiection ; Though thou be with me , yet I shall want a tongue to speake , what will that helpe ? Sayth he , I , who made that , I haue a power in me , and if I be with thee , it shall be sufficient . I will finde out a way for thee , that shall be as good as if thou hadst the most eloquent tongue in the world . The same may I say of all other comforts in the world ; who made them ? who made those fathers and mothers ? who made those brothers and sisters , that thou art deprived of in exile , or vpon any such occasion , in povertie and disgrace ? Is it not he that made them ? What if the Lord will be with thee ? What if he will goe with thee into banishment , or into prison , as he did with Ioseph ? What if he will be with thee in disgrace ? What if he will be with thee in povertie ? Is there not enough in him , who is full of all comfort ? He can fill thee with all varietie by that immediate communicating of himselfe . Beloved , what doe you thinke heaven is ? When you are in heaven , doe you thinke your estate shall be worse ? You see what varieties of comforts we now haue here . When we come to heavē , shall we haue lesse varieties ? No ; we shall haue more ; how shall we haue it ? for we shall haue none but God alone ; we shall haue fellowship onely with him . If there were not that varietie in him that is in the creature , certainely , we should be loosers , the soule should not be filled , nor satisfied : And therefore , sayth the Text ; There shall neede no Sunne nor Moone ; all the creatures that now giue vs comfort shall be taken away , why ? for the Lord shall be Sun and Moone , he shall be every thing , he shall be all in all things . That is ; Thou shalt finde them all collected in him ; and doe you thinke , that the Lord shall be thus in heaven , and will he not be so to his servants vpon earth ? It is certaine , wheresoever he pleaseth to communicate himselfe to any man , to reveale himselfe , and to take any man into fellowship with himselfe , if he please to come to the soule of a man , to dwell with him , to suppe with him , as he hath promised so to doe & doth , then when all other comforts fayle , at that time God delighteth to come , then thou shalt finde varietie of comfort enough . And therefore , why shouldst thou not be contented to haue God alone for thy portion ? Thou shalt finde enough in him as in an adaequate obiect . This is the first thing I haue to shew you , that in your very communion with him , you shall finde enough , when the Lord hath done it , when thou art filled with the joy of the holy Ghost , what will all be to thee ? what doe you thinke all the world was to them , if it should haue beene presented to the Apostles , if one should haue presented them with a Kingdome , with all that ever the sonnes of men could devise ? Doe you thinke they would haue regarded them much ? Surely , they would not , as they did no● regard the contrary . Imprisonment was nothing , & death was nothing to them ; you see with what facilitie they passed through them . By the Rule of Contraries , outward happinesse had beene nothing : for he that grieues much for any outward losse , he would much reioyce in the contrary con●●●●ments : when the Apostles were thus filled with the joy of the holy Ghost , in regard of the one , certainely they would not haue regarded the other , if it had beene represented vnto them ; what was now the joy in the holy Ghost ? it was but the Lord communicating himselfe : they had but the Lord alone , they were but led into a neerer fellowship with him : there was but a little cr●vis opened , as it were , to see that excellency and fulnesse , and that All-sufficiencie in God , and it filled them so , that they cared for nothing besides . But this , I say , we would worke our hearts to , if we did looke vpon God as an adaequate obiect . But , you will say , though this be something to haue my soule filled with comfort thus ; yet there are many necessities , many vses , that I haue of other things . Therefore , I will goe yet further . Doe thou consider the Lord , what he is ; goe through all his attributes , consider his almightie power , consider his great wisedome , his counsell , and his vnderstanding , consider his great goodnesse , and his truth , and kindnesse , consider his patience , and his long suffering , &c. all these are thine . My Beloved , God is not knowne in the world , we consider not aright what he sayth , when he sayth , I will be thy portion , I will be thy God ; for so he sayth , I my selfe am my beloveds , and my welbeloved is mine . Now to haue the Lord himselfe , is more than if he should giue thee all the Kingdomes of the earth ; consider this , the power of God is thine , to worke all thy workes for thee , to make passage for thee , when thou art in a straite , to bring thy enterprises to passe , to deliver thee out when thou art in any affliction , out of which the creature is not able to deliver thee . Thinke what it is to haue an interest in Gods almightie power , and thinke this is one part of thy portion : the Lord himselfe is thine , and all his power is thine . Consider , likewise , his wisedome , if thou neede counsell in any difficult case , if thou wouldst be instructed in things that be obscure , if thou wouldst be led into the mysteries that are revealed in the word , to see the wonderful things contained in the Law ; the wisedome of God is thine , thou hast interest in it , it is thy portion , thou shalt haue the vse of it as farre as he sees it meete for thee . And so the Iustice of God is thine , to deliver thee when thou art oppressed , to defend thee in thine innocency , and to vindicate thee from the iniuries of men . And so we may goe through the rest . Now consider , what a portion it is to haue the Lord alone : if thou hadst nothing but him , thou hadst enough . When a woman marries with a Tradsman , or with an Artist , that is excellent but in some one Art , or with one that is excellent in learning and knowledge , shee is content , it may be , and thinkes it to be a great portion , as good as if shee had many thousands with him , for , sayth shee , this is as good , it will bring it in . Thinke then , if thou hast the Lord alone for thy portion , if thou hast nothing else , thou hast sufficient . Thinke of all these attributes , & say within thine owne heart , all these are mine . And therefore , why should I not be content to haue him alone ? But yet this is not enough , I will goe yet further with thee , if thy heart be not satisfied with this , yet consider all things in the world are thine : for whatsoever is the Lords , is thine . When a virgin marries with a man that is rich , shee lookes vpon all his possessions , and sees so many thousand sheepe , so many fayre houses , and so much land , he hath so much gold and silver ; and , she sayth thus with herselfe ; now he is my husband , all this is mine : I shall haue my interest in them , I shall haue that that is fit for me . So , looke now vpon the Lord , consider when thou hast chosen him to be thy portion : though thou shouldst be content to haue him alone , yet all this comes together with him , it cannot be separated from him , so that even then when thou art deprived of all , yet all is thine : he hath it readie for thee , to bestow on thee , as there is occasion . You will say , these are notions , these are hard things to beleeue , to see these really is another thing . My Beloved , will you beleeue your senses , I finde that the Scriptures take away arguments from those things , that are exposed to the view of men , looke on nature and see what the Lord doth there , doe but compare a house-keeper on earth with the Lord , and see what the difference is betweene them ; Consider how many there are in this house of the Lord , of which he is Maister , how many there are at vprising and down-lying from day to day ; Consider how he provides for them all in Psal. 104. and in Iob. 38. you see the holy Ghost reasoning with the sonnes of men , even after this manner ; Why , sayth he , doe you doubt him ? why are you not content to consecrate your selues to him , to be to him alone ? Doe but see how he deales with all creatures , in the morning they know not what to doe , but they looke vp vnto him ; he instanceth in the Ravens , and other creatures , he openeth his hand and giveth them foode , he shuts his hand and they perish . That is ; He feeds them all . Consider the Treasures in Iob 38. Doest thou ( sayth the Lord ) know the treasures of snow and hayle that I haue hid ? When there is a snow all the Land over , thinke what a great treasure the Lord hath , from whence it comes : in the mightie hayles that be , sayth he to Iob , dost thou know the treasures of hayle ? When you see a mightie raine , sayth he , who can open the bottles of heaven , and who can shut them ? That is ; Consider well , looke on these outward things , and thinke who it is , that doth this , when the earth is hot , and the clods knit together , who can open the earth ? These sensible things would leade vs to see the Lord in his greatnes ; so sayth he , who is the father of the Rayne , who hath begotten the drops of the dew ? Againe , as in a great house , there must be water to furnish the roomes ; so sayth he , from his chambers he sendeth springs throughout the world . My Beloved , if the water were all in one place , if it were all in one river , in one chamber , what would become of mankinde ? What would become of the Beasts ? But , sayth David , he sendeth forth his springs to every mountaine , and every valley , that the Birds , and Beasts , and mankinde might haue water to refresh them : for otherwise ( sayth he ) they would perish . Thus the Lord hath done . So againe , sayth he , who is it that enlightens the earth ? Whence comes the light ? and wh● drawes the Curtaines of the night ? Againe , who is it that maintaines all the creatures ? the Lyon when he runs out of his denne in the morning , he knowes not where to haue his prey : and not he onely , but all the creatures besides . Consider how he provides for all : the Ostridge ( Iob 39 ) . God hath taken vnderstanding , sayth he , from her , and she leaues her young ones behinde her , and provides not for them ; how comes it then that they grow vp , that the species is not extinguished , but continues ? Sayth the Lord , I take care for them . And so the Hinde that is in the Wildernes , as shee calues shee bruseth her young , and casts them forth , and there she leaues them , who should provide for them ? Is it not I sayth the Lord ? And so along . But I will not enlarge my selfe further in this ; because I hast to that which remaines . Onely this Vse is to be made of it , that when you looke vpon the vniverse : looke vpon all the parts of it ; see the worke of God in every kinde ; and see how he provides for the Ravens , that haue neither barnes nor store-house ; see how he clothes the earth , that spinnes not , that hath no garments made for it ; see all that he doth in the worke of nature , and by this you may learne to know God : by this you may know , what he is , how you may well be content to haue him alone for your portion . But this will be obiected ; I but we finde it otherwise , those that are his children , are they not poore ? are they not forsaken many times ? Beloved , I answer in a word ; It is true , while the children are vnder age , they enioy nothing in comparison of that inheritance , that is provided for them . The servant many times liues in a farre better condition , and escapes that correction , and that discipline and nurture , which the childe is subiect to ; and he hath money in his purse many times , when the Sonne hath none : he hath many liberties , which the childe is deprived of . The reason is , because it is the time of his nurture ; And so sayth the Lord to Israell , I could haue brought you into the land of Canaan at the first : it was no difficult thing to me , but I led you fortie yeares : to what purpose ? Deut. 8. that I might teach thee ( sayth he ) that I might nurture thee , that thou mightst learne to know me , and to know thy selfe : that I might humble you , that you might learne by that to see the vanitie and emptinesse of the creature . So the Lord deales with his children ; But yet , my Beloved , why should you not be content to haue him alone for your portion ? he hath it for you , it is not for want of good will towards you , it is not for want of power , but because it is best for you : And therefore , likewise , that is answered , that the children of God want , and those that are his enemies haue abundance , but they are but land-flouds of comforts , that make a great shew , and haue some reality in them to comfort , for the present ; but it is but a Pond , it is but a land-floud ; the spring of comfort belongs onely to the Saints , it may be , they are but little , but yet they are springing , they are renewed to them from day to day , they are such springs as make glad the heart of all the houshold of God : And therefore , what if his enemies haue abundance ? it is but as summer flowers ; though they be set in gawdy places , yet they are but slippery places , though they flourish for a time , it is but the flourishing of a greene tree , that lasts not long . And therefore be not mistaken in that , that Gods children want , and others haue it , his children haue it in a better manner . But I will not stand vpon this any longer . If the Lord be All-sufficient , then learne hence , to haue your eye onely vpon him , when you haue any enterprise to doe ; if there be any crosse , that you would haue prevented , if there be any blessing , that you would obtaine , if there be any affliction , out of which you would haue deliverance , let your eye be to him alone , rest on him alone : for he is All-sufficienet , he is able to bring it to passe ; as he sayth here to Abraham , I am All-sufficient , so he will be to all that are within the Covenant , as well as to him . And therefore , I say , whatsoever thy case be , looke to him onely , and thou needest no other helpe , and be readie to say thus with thy selfe , the greatest meane , without his helpe , is not able to bring this enterprise to passe , it is not able to deliver me , it is not able to comfort me , it is not able to worke such a worke for me ; and the weakest with him is able to doe it . You see Asa was able to say this in 2 Chron. 14. Lord , sayth he , it is all one with thee to saue with many or with few . And the Lord made it good to him ; for when he had but a few , and a great multitude came against him , you see he was saved with those few ; and , afterwards , when Asa had a great multitude , he was not delivered , that he might learne to know the truth of that which then he heard ; And therefore , sayth he , we rest vpon thee , Oh Lord , it is all one with thee to deliver with many or with ●ew : I say , so it is in all things else . Therefore , Beloved , learne to conceiue thus indeede of things : we doe not vsually doe so , if we did , what is the reason , that you provide much for your children , & all your care is to leaue them portions ? I would aske you but this question ; Whether can all that portion make them happy , or make your selues so , or any one else ? It cannot make them happie , without Gods favour , without his blessing ▪ Put the case , againe , they had his favour and blessing without this portion , Is not that enough ? Is it not sufficient ? We may run through many instances , but it is enough to touch vpon this . And therefore thou shouldst be readie to say thus with thy selfe ; If I haue never so much , if I were in the greatest floate of prosperitie , what is this without him ? If againe , I were in the lowest ebbe , is not he enough ? And therefore in every busines say this with thy selfe ; All my busines now is with God in heaven , and not with men , nor the creatures , and therefore , if I want comfort at any time , if I cannot haue it from men , nor from the creature , yet I know where to fetch it ; if I want wisedome , counsell , and advice , if I want helpe , I know whether to goe ; if the Cisterne fayle , I can goe to the fountaine , I can goe to him alone , that is able to be my helper in all my needs , to be my counfeller in all my doubts , and to comfort me in all my distresses . But , Beloved , the thing I would presse is this , to settle your eyes vpon God alone . It may be , you will say , you haue an eye to God , but you would haue other helpes too . No : All the tryall is in this , to trust in him alone : for if you did thinke him All-sufficient ; why should you not doe so ? If he had but a part of sufficiencie , and the creature had another part , you might joyne helpe with him ; but since he is All-sufficient , you must be content with him alone . Put the case , he giue you no pawne , as he did not to Abraham , the Text sayth , he had not a foote of land in all his possession , and yet he beleeved ; for he thought God was sufficient : Therefore when thou hast any thing to doe , trust in him alone , and thou shalt then finde it the best done : for when we trust in him most , then we pray best , and when we pray best , we speede best : and therefore we commonly finde , when things are in the lowest condition , then it hath best successe with vs : because , by that meanes we are taught to goe to him alone . To giue you an instance of this , consider David and Iacob ; I will shew you but these two cases ; you shall see it in David and Iacob . David did not make hast when the Lord promised him the Kingdome , and sent Samuell to annoint him , ( though at one time he did , when he fled into the land of the Philistines , yet in the generall he did not ) if he had made hast , he would haue taken away Sauls life , when he was put into his hands , but , sayth he , I will stay the Lords leasure , I will not meddle with him , wickednesse shall come from the wicked . What was the issue of it ? you see how the Lord brought it about without paine , and labour to him , ( as you shall see in the wheeles of his providence , how he wheeled that about , to bring David to the Kingdome ) you see first he takes away Saul by the hands of his enemies , Davids hand was not on him , he tooke him away in due season . When that was done , then there was Abner a mightie Captaine , you see , he was taken away , and that without any fault of Davids , vpon a quarrell betweene Ioab and him . When Abner was taken away , there was Isbosheth left behinde ; you see , there were two set a-worke by his providence ( for those things come to passe by his providence ) to take away his head when he was asleepe ; so that all the posteritie of Saul was gone . He tooke not onely Saul away in the battayle , but all the rest , and there were but two left , Mephibosheth , that was lame in his limmes , and not fit to mannage the Kingdome , who likewise , afterwards , put himselfe into Davids hands , and Isbosheth , that was lame in his minde , as the other was in his limmes . And therefore , when Abner was gone , there was no strength in him ; So the Lord brought it to passe without any action of his : so it is when men learne to trust in God. Likewise , see it in Nabals case : he was making hast , he was stepping out to an inordinate way to helpe himselfe , but when he stayed himselfe , and did it not , how did the Lord bring it to passe without him ? did not he himselfe take away Nabals life , and giue Nabals wife and goods , as he did Sauls goods , and his house , and his wiues to him ? This the Lord did : for he trusted in him , he made not hast , but he stayed on him alone . I say , if we could learne this in all our enterprises , to trust in him , he would worke our workers for vs. On the other side ; wheresoever you see a man that makes hast , and that joynes others with the Lord , and is not content with his All-sufficiencie ; doth it not cost him much , when he will doe his owne works , and will not leaue it to the Lord to worke it for him ? Iacob , you know , what it cost him , when he made hast to get the blessing by a wrong way , how many yeares exile , how much paine , and separation from his friends ? And so Saul , it cost him the losse of his Kingdome , for making hast when he offered sacrifice , and did breake the Commandements of God , because the people were dispersed ; And so of the rest . And therefore , Beloved , what if there be nothing besides ( for that is the case I presse ) suppose you were in such a straite , that there is no more but the Lord to rest on , yet , if you be content to trust in him alone , he will doe it , as he did for David ; if you will needs indent , and bargaine with him , then , I say , it may be , you shall haue the thing you would haue , but you had better be without it ; as we see in Math. 20. when the workemen would not be content with the All-sufficiencie of God ( as we see in that Parable ) but would make a bargaine with the Lord , we will not serue thee , say they , except thou wilt giue vs so much wages , if thou wilt , we will doe it ; so he bargained with every man for a penny a day ; Goe then , sayth he , and worke in my Vineyard , and thou shalt haue a Penny ; Well , when he comes to pay them , he giues them their Penny : they thought that was not enough , but they murmured against him ; sayth the Lord , did you not bargaine with me for a Penny ? The meaning of it is this , it doth most concerne the labourers in Gods Vineyard , but it is appliable to all others . They will not worke for the Lord , they will not reckon him All-sufficient , but they will haue wages , they will bargaine with him to haue a Penny. That is ; One to haue a Benefice to maintaine him ; another will worke for him , if he may haue fame , and credit , and esteeme ; Another will worke for him , if he may haue some great place . Sayth the Lord , I will giue thee that Penny , thou shalt worke in my Vineyard ; I but when a man hath it , ( marke it ) he murmurs , why ? for when the end of the day comes ▪ he sees that preferment , that riches , that credit , are but emptie things , they are but small things when he is to go into another world , there is nothing left for him , he is naked and destitute , it is but a Penny , and therefore he murmurs and complaines . That is ; He sees now that it was but a poore bargaine that he made ; But , sayth the Lord , thou wouldst needs bargaine with me for a Penny , and thou hast it . So , I say , to those that are not content with the Lords All-sufficiencie , but will haue present wages , they will bargaine with the Lord : He will giue thee this particular , thou shalt haue this , but remember this , that it is sayd in Math. 6. thou hast thy reward . If thou wilt haue prayse of men , and wile doe it for that , thou shalt haue it , but that is all thou shalt haue . If a man will haue his portion , as that Sonne had of his Father , Luk. 15. 12. it may be , he will giue thee thy portion . The Sonne that stayed at home , had no portion given him , for sayth his Father , I and all that I haue is thine . But if a man will haue his portion , and will not be content with Gods All-sufficiencie , he shall find that it is not best for him . My Beloved , consider whether it be not better to trust in God alone , to rest in him alone . Consider that , Psal. 146. 3. 4. 5. 6. Trust not in Princes , nor in the sonnes of men , for their breath is in their nostrils , and their thoughts perish , but happie is he that trusts in the God of Iacob . And he giues two reasons for it , For he made heaven , and earth , and the Sea ; and secondly , He keepes Covenant and mercy for ever . There are two reasons in that place , why we should trust in God : One is , though the enterprise be never so great and difficult , though the blessing thou wouldst obtaine , be never so hard to come by ; yet consider , thou hast to doe with him , that made heaven and earth . As if he should say ; Lay those two things together , dost thou thinke it an easier thing to make heaven and earth , then to bring that thing to passe ? If he made heaven and earth , doest thou not thinke he is able to doe that ? You will say , we doubt not of his abilitie . Beloved , wee doe : Wee shewed this at large before , we will adde that to it , in in Rom. 4. You know Abrahams faith is every●where commended , and what was his faith ? Surely , he trusted in God , that he was able to doe it , he being assured , and not weake in faith , but strong , He gaue glory to God , and beleeved that he that promised was able to doe it . Beloved , though we thinke it not , there is the stop that we make in beleeving the promises ; that is one reason , he made heaven and earth . The second is , he keepes fidelitie for ever . And in another place , as it is interpreted , he keepes covenant and mercy for ever . Marke , sayth he , let Princes doe their best , alas , what can they doe , they are but weake men , their breath is in their nostrils , but God made heauen and earth . Secondly , sayth he , their thoughts perish , but God keepes co●enant and mercy for ever , there is no change in him . Oh , but you will say , there may be a change in vs , all my doubt is of that , of keeping covenant on my part ▪ thus men are readie to say . My Beloved , consider ( for this I will be very bri●fe in ) that thou needest not feare that thy disobedience , if thou be once within the Covenant ( if thou be one whose heart is vpright with him ) shal 〈◊〉 the Lord to depart from thee , he will not be unfaithfull to thee , though thou be weake in thy carriage to him ; for he keepes Covenant for ever . That is His ▪ Covenant is to keepe thy heart in his fea●d , that thing we forget ; if the Lord keepe Covenant with vs , he doth not suspend his promise of helpe vpon our obedience , and leaue vs 〈◊〉 but he promiseth to giue vs a heart and 〈…〉 he hath promised to circumcise 〈…〉 , that we shall not depart from him : and therefore in Esay 40. the Lord expresseth it thus ; You shall know me as Sheepe know their Shepheard , and I will make a Covenant with you , and thus and thus I will deale with you : And how is that ? Why the Covenant is not thus onely ; As long as you keepe within bounds , and keepe within the Fould , as long as you goe along the pathes of righteousnesse , and walke in them , but this is the Covenant , that I will make , I will driue you according to that you are able to beare ; if any be great with young , I will driue them softly , if they be lame , that they are not able to goe ( sayth he ) I will take them vp in mine armes , and carry them in my bosome . If you compare this with Ezech. 34. you shall finde there he puts downe all the slips that we are subiect vnto ; ( speaking of the time of the Gospell , when Christ should be the Shepheard , ) he shewes the Covenant that he will make with those that are his ; sayth he , if any thing be lost , if a Sheepe loose it selfe , this is my covenant , I will finde it : if it be driven away by any violence of temptation , I will bring it baeke againe : if there be a breach made into their hearts , by any occasion through finne and lust , I will heale them and binde them vp . This the Lord will doe , this is the Covenant that he makes . Now consider these Reasons , I made heaven and earth , and , I keepe Covenant and mercy for ever . But , you will say , though I must trust in the Lord , because he made heaven and earth , and because he keepes covenant and mercy for ever , yet the Lord doth it by meanes , he doth it by friends , by some mediate instruments . My Beloved , here is the great deceit of mankinde , that we thinke , that the Lord dispenseth his comforts according to those means that we haue . A man thinkes , if he haue a great estate , his comforts shall be more , if he haue many friends , he thinkes , he shall be safer ; sayth the Lord ( you know that place , Psal. 62. ) if riches increase , set not your hearts vpon them : for , sayth he , they are able to doe little good . Power , and kindnesse belongs to me . But then this obiection comes in , the Lord dispenseth comforts by such meanes ? No , sayth the holy Ghost there , he rewards not men according to their riches , but he rewards every man according to his workes . And therefore thinke this with thy selfe , thou that hast abundance of outward comforts , if the Lord did reward thee according to them , thou hadst cause to reioice in them , but he will reward thee according to thy workes ; and therefore , trust in him , learne to reckon him to be All-sufficient , learne to be to him alone . But , may not a man that trusts not in God , but lookes a little too much to the creature , prosper ? A man againe that withdrawes his heart from them , and trusts in the Lord , may not he wither ? Beloved , I will adde but that in briefe ; seest thou a man that doth not reckon the Lord to be All-sufficient , that doth not rest on him alone , but makes flesh his arme , and trusts in any creature , that hath such thoughts as these , I haue the favour of high persons , and therefore I am safe , or I haue many friends to backe me , and to support me , and defend me , and therefore I am safe , I haue a great estate to helpe me against dangers , to provide for me against the time of difficultie , and therefore it shall goe well enough with me . I say , be it thine owne case , or seest thou any man doing so , be assured that such a man shall certainly wither : cursed shall that man be that doth this , that makes flesh his arme . Againe , on the other side , seest thou a man that is willing to depriue himselfe of all these things , when it is to keepe a good conscience , when he put to it ; It is an evidence that he resteth on God , that he trusts in him alone ; be assured , howsoever that man may be vnder a cloud , and , though it may be winter with him for a little while , yet he shall spring againe , his light shall breake forth , and he shall prosper , sayth the Text , Ier. 17. ( That is the place I haue reference to ) and his leafe shall be greene . The other man , sayth the Text there , though God doe come to him , and all about him , yet he shall not see good , he shall haue no part in it , but he shall surely wither sooner or later . On the other side ; Though evill doe come vpō this man that trusts in God , yet he shall not see evill . Now , my Beloved , consider ( that we may draw to a conclusion ) whether you doe this or no , which you are here exhorted vnto . But it may be , a man will be readie to say , I hope I doe performe this . It is well , if you doe . But I will say but one word to you , if you doe thus looke vpon God as All-sufficient , if you reckon him your portion ; doe you walke as one that sees him in his greatnesse , and in his almightie power ? Remember that in Pro. 30. when Agur lookes vpon God and himselfe together , sayth he , I am worse then a Beast , I haue not the vnder standing of a man in me . And why ? sayth he , I haue not the knowledge of the holy one , he that ascends and he that descends , he that holds the winds in his fist , he that gathers the waters in his lap as into a garment , he that stretcheth forth the ends of the earth , and that settles it , who knowes him , sayth he , who can tell his name , or his sonnes name ? The meaning of it is this ; sayth he , when I consider what God is , and beginne to thinke how I haue walked with him , and how short I am of knowing him as I should ; sayth he , I am as a Beast , I am confounded and amazed . Now , consider that , and make it your owne case ; who walkes with God , my Beloved , and seeth him that ascends and descends ; ( which hath reference to that vision that appeared to Iacob ; The Lord was on the toppe of the ladd●r , and the Angels descended and ascended . That is ; All the Creatures both in heaven and earth are like messengers that goe to and fro at his Commandement ) who walkes with God as knowing this providence of his , that sets the Angels a-worke , all the hoasts , all the particulars of them in their kinde , to doe this busines and that busines ? Who walkes with God , as seeing him sending a messenger to doe every thing that we see done in the world , sending a messenger to take away such a mans life , to giue another life and health , sending a messenger to remoue such a difficultie from one man , And againe stopping vp another mans passage . This you call accident , when you see a concurrence of two things together , the cause whereof you know not , but he knowes both , who walkes with the Lord , as seeing him do this or that , through the ends of the earth . Againe , he holds the windes in his fist ; who sees him as such a God , that is able to hold the windes in his fist ? Who lookes vpon him as such a God ? The breath of a man , that is lesse then the winde , he holds it in his fist , as a man holds a thing in his hand , and that he keepes there at his pleasure . Who lookes vpon God , as thus great in power ? And so againe , breathing the holy Ghost , who lookes vpon God , as one that dispenseth it , as it pleaseth him to giue it and withdraw it at his will ? Who lookes vpon him , as one sending forth motions , and iniecting them into the minde , stirring it this way , or that way , as the windes , and the stormes , and the Creatures ? He hath them all in his hand , and holds them all in his fist : for by these workes of nature , we may learne to know the greatnesse of God , and to reflect vpon our selues , and see how farre we are short of him . And so againe , who lookes vpon him as lapping vp the waters as in a garment ? That is ; When the Sea is outragious , yet he takes it as you would take a little water in your lap sometimes , and he containes it , and gathers it vp , and sometimes he lets it loose againe . And so likewise , he is able , when the people are vnruly , even great Nations that sometimes are readie to over-spread his Church , and to run over it with proud waters , yet he is able to keepe them backe , he is able to restraine them , and to shut them vp with barres and doores , as he doth the waters . He that lappes the waters in a garment , is he not able to restraine men that are violent against vs in wrath ? Who can stand before wrath , and envie , that is like a violent water , that overflowes all , and that carries all before it ? Yet he that laps the waters as a garment , he is able to restraine them wheresoever he findes them . And so againe , who walks with him , as knowing him that establisheth the ends of the earth . That is ; ( as the originall shewes more clearely ) as one that hath founded the great and waightie earth vpon nothing ? Sayth he , that God ( when a mans spirit hath instabilitie , and inconstancy in it naturally , ) he that establisheth the earth vpon nothing , making a mightie building where there was no foundation , he can establish thy spirit too . Suppose there be nothing to support the Church , to suppo●● a man when he is falling , or , that he hath no friend to prop him , nothing to vnderlay him , yet he ( that hath set the earth vpon nothing , but vpon the thinne ayre , that , you know , is not able to support it , but he onely sayth to the earth stand there ) is he not able to support a man in any case ? See now the Lord in this greatnesse of his . But who walkes as seeing him thus in his greatnesse , and in his All-sufficiencie ? For all these doe but expresse the All-sufficiencie of God. Beloved , if we did it , why are our hearts discouraged ? Why doe wee hang downe our heads vpon every occasion , when troubles come ? If we see the Lord in his All-sufficiencie , he is able to stay our hearts , if we trust in him alone . What though he suffer his Church to be over-runne with enemies for a time ? What though he suffer men to prevayle against it , ( as you see how the Adversaries prevayle against the Church of God by their strength ) yet , if you did see him in his All-sufficiencie , your hearts would not fayle you a jot . You may either apply it to the Churches , or to your own particular cases . ( And to giue you yet an instāce of these sensible things . ) When the disease prevayled farre on Hezekiah ; sayth the Lord , thou seest Hezekiah what I can do , I will make the shadow to goe backwards . Thinke with thy selfe ; Though the disease be gone thus farre , yet I , that make the shadow to goe backwards , am I not able to make thy disease to returne ? And so we may say of any trouble , or affliction , of any temptation , or crosse that lyes on yo● , that you thinke it so farre gone , that there is no recalling of it againe , yet he that made the shadow to goe backward , is he not able to reduce it ? And so againe , when you see the Church in such a case as it is now in , we are readie to cast away all hope , and to say , What shall we doe ? Beloved , consider that which was sayd to Gideon ( as we are readie to say , when we say the Lord is All-sufficient , he hath enough , if he be with vs , we desire no more ) we make the objection with Gideon thus ; If the Lord be wish vs , why is it thus ? Why is Israell oppressed ? Sayth the Lord to Gideon , thou shalt see what I am able to doe , when the Fleece is dry , all the ea●th shall be wet , and when the earth shall be dry , the Fleece shall be wet . That is ; As if he had sayd ; Though the Church now be overflowne , yet I can dry it vp , and lay misery vpon them . As againe , that little Church , that little Fleece , when that was in peace , they were afflicted , as they were in peace when that was afflicted . The like , you see , in Gen. 15. where there is another resemblance of the Church , when the Sacrifices were cut in peeces , and he had divided the Rammes ; sayth the Text , the Fowles come and would haue devoured them . There are two similitudes of the troubles of the Church , and Gods rescuing them . When the Crowes came , Abraham droue them away . That was one . And the other was , when there was a very fearefull darkenesse , there came a Burning Fornace , and a Lampe . The meaning is this ; The Church then was in Egypt , ( for that he hath reference to ) it was a dead Sheepe , exposed to Ravens , and you would thinke there was nothing there to helpe it , but it must needs be devoured . Why yet sayth the Lord , though it be thus neere , I will driue away the Ravens , and I will saue my Church . You know , what the strength of Pharaoh , and of Egypt was . Againe , sayth he , the Church was in fearefull darknesse , in the valley of the shadow of death . That is ; They thought they should never be recovered , you know , what wayes Pharaoh tooke , and at how low an ebbe the Church was , when he would haue all the males destroyed . Who would haue said , that this Church should haue recovered ? Yet , sayth he , as , after this fearefull darkenes , the Fornace came and gaue light , so , sayth he , I will scatter this darknes . Beloved , consider , if you beleeue Gods All-sufficiencie , and consider , if thou dost thus know him in his greatnes , what though the motions be exceeding great and strong that come against the Church , yet in Esay 40. ( it is to that purpose brought in ) What are they to the Lord ? they are but as the dust of the Ballance , or as the drop of a Bucket . The Bucket it selfe is no great thing , but the droppes that fall from the Bucket , when it ariseth out of the Well , they are exceeding small ; Sayth he , the Nations are no more to me , than the drop of a Bucket , or the dust of the Ballance , which doth not sway them either way ; So , looke what I doe , the Nations are notable to sway me , be they never so strong , they are not able to turne me , but according as I pitch things they shall stand . Now my Beloved , consider whether you be able to comfort your selues thus out of Gods All-sufficiencie . We doe , for the most part , as Hagar did , when the Bottle was spent , she falls a crying , shee was vndone , shee and her childe should dye , and there was no more hope , till the Lord opened her eyes to see a Fountaine neere her ; the Fountaine was neere her , but she saw it not ; when she saw it , she was well enough . Is it not so with vs all ? because the Bottle is dryed vp , because such a meanes is taken away , we thinke presently there is no more hope , when the Fountaine is neere , the Lord himselfe is the fountaine , and he is neere , if he did open your eyes to see . Consider whether you walke thus with God , as seeing him in his greatnesse . Beloved , if we did see him in his greatnesse , why should Torches and Candles haue so great a light before vs ? That is ; Why should we regard men so much ? Put the case , many Nations were against thee , thou wouldst looke vpon all those in comparison of God , as a drop of the Bucket , or as a little dust on the Ballance . Art thou able to doe so , to see and know him thus in his greatnesse ? if thou be not , certainly , thou art exceeding short of seeing God in his All-sufficiencie . So much for this time . FINIS . THE FOVRTH SERMON . GENESIS 17. 1. I am God All-sufficient . ANother Vse , and deduction that we will draw from this poynt , that God is All-sufficient , is , to comfort vs in regard of our imperfect obedience . Wee ought not to thinke , because we are not exact in keeping all the Commandements of God because we haue much unevennesse in our wayes , because we are not able to keepe the Rule so strictly , as wee ought , that therefore God reiects vs : for he is All-sufficient in himselfe , he needs not our righteousnesse , and therefore he can well beare with the imperfections of our righteousnesse . You shall see this vse made of it , Act. 17. 24. 25. God that made all things , the world , and all that is therein , seeing he is Lord of heaven and earth , he dwels not in Temples made with hands , neither is he worshipped with mens hands , as if he needed any thing . ( Marke ) he giues to all life , and breath , and all things . Thus the Apostle makes his argument ; if God , sayth he , made the world , and all things therein , if he giueth to all life , and breath , and all things ; then , when you doe worship him , it is not because he hath any neede of your worship , or any need of your righteousnesse , or of all that you can doe , he hath enough , he doth it not as if he needed any thing : for he is All-sufficient . And so like wise in Psal. 50. sayth the Lord there , If I be hungry , I will not tell thee . That is ; To shew how little neede he hath of Sacrifices , how little regard he had them , when they were brought in , and how little he was moved when they fayled in it . For , sayth he , all are mine , the sheepe vpon a thousand mountaines are mine : If I be hungry , I will not tell thee . That is ; I may satisfie my selfe , ( I doe but apply it by way of allusion ) if I would haue Sacrifice in abundance , might I not haue it ? If I were hungry after them , who could keepe them from me ? We may say the same of the obedience of his children : If he were hungry . That is ; If he were desirous of perfect and absolute obedience , could he not haue it ? Hath he not spirit enough ? Hath he not grace enough to put into their hearts , that he might reape the full fruits of righteousnesse ? And therefore , I say , in regard of Gods All-sufficiencie , he needs it not ; and if he need it not , he will be content with a more imperfect measure of it , since he is no looser by it . This is to perswade our hearts more fully of that truth , which wee assent vnto with some difficultie : for we are something discouraged with the imperfections of our obedience ; whose faith is not weakned by it ? who comes not more vnchearfully before God , because of it ? Now , if that feare were taken away , we would draw neere more boldly . We see what Iob sayth in this case , Iob 35. 6. 7. If thou sinnest , what dost thou against him , yea , when thy sinnes are many , what dost thou to him ? If thou be righteous , what givest thou to him ? or what receiues he at thy hands ? Marke , you know , sinne and righteousnesse , are the two pathes that we walke in , those are all that trouble vs ; the sinnes that we commit , and the defects of our righteousnesse . Sayth he , if thou sinne , what is that to him ? It doth him no hurt . Againe , if thou fayle in thy righteousnesse , or in thy performances , it is all one that way : for it reacheth not to him : because he is blessed for ever , he hath all sufficiencie in himselfe : and therefore he pleaseth so to administer the world , and so to guide the hearts of his children , and to dispense to them but such a measure of grace , to leaue sinfull lusts in them in such a measure vnmortified ; because himselfe is neither a gainer , nor a looser : therefore let not your faith be weakned at this his administration of things , let not carnall feares possesse your hearts , to keepe you off from comming with boldnesse to him , since he is All-sufficient , since he needs not your righteousnesse , he can be without it . Moreover ; This we may draw further from it ; if God be thus All-sufficient , that what we doe comes not neere him , then all the Commandements that God giues to the sonnes of men , are for their good , and not for his profit . Marke that , that should breede in vs a great willingnesse to keepe his Cōmandements , and a great chearefulnesse to performe them , when we vnderstand that it is for our owne good . When a servant knowes that all is for his owne good , that he doth , he will goe about all the businesse his Maister imployeth him in with more chearefulnesse , because he loues himselfe ; this is a principle God hath put into nature . Now , if God be All-sufficient , then he commands nothing for his owne benefit in any thing ; no , not in that , in which he seemes most to doe it . The Sabbath , that he hath taken for himselfe , and hath called it his day , Some may aske , is not that for his owne sake ? No : God sayth , the Sabbath is made for man. As if he should say ; If it had beene made for mine owne sake , I would haue taken more then one day from you ; But I haue given it for your sake , I made it for man : for man could not be without it , he could not be religious without it , his heart could not keepe neere to God without it , it would soone be estranged from him , it would be over-growne with weeds , if it were not looked to ever and anon , he would soone be defectiue in his knowledge , he would soone forget the purposes that he takes to himselfe : therefore the Sabbath is made for man. That is ; O●e day wherein the Lord commands him to set aside all other busines , and to intend his service . And that which is said of the Sabbath , may be said of all other Commandements : for he is All-sufficient . He bids a man deny himselfe , and take vp his crosse . Is it for him ? No , my Beloved , it is for our selues , and therefore when a man denies himselfe in his profit , in his credit , when he denies himselfe in the satisfying of his lusts , all this is for his owne profit : as you haue it clearely set downe in Esay 48. 17. I am the Lord that teacheth thee to profit ; therefore hearken to my Commandements . As if he should say , It is for thy profit that I command thee , and not for my owne : therefore let that cause thee the more willingly to doe it . And so that is often repeated in Deut. the Commandements that I haue given thee for thy wealth , for thy good . Beloved , all the Commandements of Sathan are for our hurt , we doe him service , as bond-slaues serue their Maisters , not for their owne profit , but for their Maisters . But all the service we doe to God , is for our wealth ; for he is All-sufficient . Last of all . If God be All-sufficient , then , when you performe any thing , doe not thinke that you giue any thing to the Lord , and so looke for recompence ; ( there is that secret Popery in every mans heart , that he thinkes when he hath done any speciall service to be rewarded for it ) Indeede , if thou wouldst do God a good turne , thou mights looke for somewhat againe at his hands , but it is done to him that is sufficient ; and how can you doe him a good turne ? how can you giue to him ? Marke . It is the ground which the Apostle layeth Rom. 11. 34. Who hath given to him , and it shall be recompenced to him ? He that is capable of no gift , there can be nothing done to him , to premerit any thing ; For he is All-sufficient , there can be no addition made to him , and , sayth he , dost thou looke for any recompence ? What doest thou else but giue to him of his owne ? Shall a man merit in giving to the Lord the fruits of his owne Vineyard , the Apples of his owne Orchard ? When as all the graces we haue , are but as streames springing from that fountaine that he hath put into vs ; therefore , when thou hast done thy best , say within thy selfe vnto thine owne heart ; I am but an vnprofitable servant , I can looke for nothing for all this : for he is All-sufficient , and needs it not ; I haue done him no good turne , I haue given him nothing , he is vncapable of my gift , and therefore I looke for no recompence , as by merit , from him . Againe ; If God be All-sufficient ; let vs be exhorted to make a Covenant with him ; for ( as I told you before ) these words doe but containe the Covenant betweene God and vs. Now , this is the Covenant , that God will make with you ; if you will enter into Covenant with him , that he will be All-sufficient to you . Now , that which is expressed here generally , I finde in other places , divided into these three particulars , where in the All-sufficiencie of God consists , as if they were the three parts of this Covenant . First , He is All-sufficient , to justifie , and to forgiue vs our sinnes . Secondly . He is All-sufficient , to sanctifie vs , and to heale our infirmities . Thirdly . He is All-sufficient , to provide vs whatsoever we neede ; so that no good thing shall be wanting to vs. These are the three parts of the Covenant , which we finde set downe in divers places ; in Ier. 31. 34. Heb. 8. 9. 10. 16. But most clearely are they set downe in Ezek. 36. Sayth the Lord there ; I will powre cleane water vpon you , you shall be cleane , yea , from all your filthines , and from all your Idols will I clense you . There is one part of the Covenant , that he will clense vs from all our sinnes . That is ; From the guilt , and the punishment of them . Secondly . A new heart will I giue you , also a new spirit will I put into you , and I will take away your stonie hearts out of your bodies , and I will giue you a heart of flesh . There is the second part of the Covenant , consisting of Sanctification . The third is ; You shall dwell in the Land that I gaue to your Fathers , and I will call for Corne , and I will increase it , and I will lay no more famine vpon you , and I will multiply the fruit of the tree , and the increase of the field , that you beare no more the reproach of famine among the Heathen . Here are the particulars set downe ; some are named for the rest ; I will call for Corne and Wine , That is , For whatsoever you want . That is the third part of the Covenant . These are the three parts of the Covenant , which I shall spend this time in opening , and shewing you , that God is sufficient in all , and to answer those objections that mens hearts haue against his All-sufficiencie : for the heart is readie to object against these three , to haue sinnes forgiven , to be sanctified , and to haue abundance of all good things , belonging to this present life : in all these he is All-sufficient , to fulfill all the desires of mens hearts . Now , to begin with the first . First , I say , He is All-sufficient , to take away all our sinnes . My Beloved , it may be , when you heare this poynt , you will say , it is an easie thing to beleeue it , there is no difficultie in this , the Lord is All-sufficient to forgiue sinnes . Surely , whatsoever we say , or pretend , wee finde in experience it is exceeding hard . Who is able so fully to beleeue the forgiuenes of his sinnes , as he ought ? Who is able to doe it when he is put to it ? At the day of death , at the time of extremitie , at that time when the conscience stirres vp all his strength , and , opposeth it selfe against him , when all his sinnes are presented vnto him in their colours , who is able then to beleeue it ? therefore we had neede to finde out the All-sufficiencie of God in this : for the greatnesse and exceeding largenesse of his power is shewed in it , in nothing more then in forgiving of sinnes . Hosea 11. 9. See there how the Lord expresseth it ; Sayth he , I will not execute the fiercenes of my wrath , I will not returne to destroy Ephraim ; for I am God and not man. Marke , my Beloved , when we haue committed sinne against God , we commonly thinke thus with our selues , if my sinnes were but as other mens , if my sinnes wanted these and these circumstances , I would beleeue the forgiuenesse of them ; but something , or other , a man hath still to object . Now , sayth the Lord , it is very true : If I were as man is , it could not be , but I should execute the fiercenesse of my wrath vpon Ephraim , who hath provoked me so exceedingly ( for Ephraim was a part of Israell , and is put for all Israell ; and the Prophet wrote this in the time of Ieroboam , the sonne of Ioash , when Israell abounded in sinnes , and in Idolatry ) but , sayth the Lord , though their sinnes be exceeding great , yet I am able to forgiue them : for I am God , and not man. As if he should say ; Looke vpon weake man , and compare God and man together , and see how farre God exceeds man : see how much he is stronger then man , being infinite and almightie ; so , sayth he , his mercy exceeds the mercy of man. As if he should say ; If I were not God , it were impossible I should forgiue the sinnes of Ephraim , which they haue multiplied against me from time to time . So , likewise , in Esay . 55. 7. the Lord cals them in there , and vseth this as an argument : for , sayth he , I will forgiue , and multiplie my pardons ; so the word signifieth in the originall ; when a man makes this objection . But it is more then any man can beleeue , that my sinnes that I haue thus and thus repeated , that the Lord can so easily put them away , and multiply his pardons , as I haue multiplied my sinnes ? Sayth he , my thoughts are not a● your thoughts , my wayes are not as your wayes , but as high as the heaven is aboue the earth , so are my thoughts aboue your thoughts , and my wayes aboue your wayes . That is ; As a man lookes to heaven , and considers the great distance betweene the earth , and it , so farre , sayth he , doe my thoughts exceede your thoughts . That is ; When you thinke with your selues , I cannot forgiue ; because you measure me , and draw a scantling of me by your selues , when you haue gone to the vtmost of your thoughts , my thoughts exceede yours as much as heaven exceeds the earth . And therefore , sayth he , my wayes are not as your wayes . That is ; When you would not forgiue , yet I am able to forgiue in so great a disproportion . We doe with this as we doe with all the Attributes of God , we are able to thinke him powerfull as a man , but to thinke him powerfull as God , there we come short . We are able to thinke him mercifull as a man , but to thinke him mercifull as God , there our thoughts are at an end ; we can thinke and see no reason why he should pardon vs. Now , sayth the Lord , my thoughts goe beyond your thoughts as much as the distance is betweene heaven & earth . If you say to me , who doubts of this , that the Lord is able to forgiue ? My Beloved , if we did not doubt of it ; what is the reason , when great sinnes are committed , that you fall to questioning of Gods mercy , when you can more easily beleeue a smaller sinne to be forgiven ? Therefore , certainly , men doubt of his power , whether he be able to forgiue : for , if the difference of sinne , doe cause in you vnbeliefe , it could not be that you should pitch vpon the power of God , and his readines to forgi●e . Therefore it is certaine , that it is his power that is called in question , and , therefore , the thing we haue to do , is , to make this good to you , that the Lord is able to forgiue . But you will say to me : It is true ; If it were a matter of power , I make no question . Beloved , you shall finde it a matter of power : take a man ; Is it not a matter of strength in him to forgiue , to passe by an infirmitie ? If it be strength in a man to be meeke , to forgiue , and to passe by iniuries , to be kinde to those that be vnkinde to him ; Is it not also power in God to doe so ? Besides , is it not a power to be rich ? Riches giue a man a potencie , and the Lord is said to be rich in mercy . That is ; As a man that is rich , though he giue much , yet he is not exhausted ; So , when you haue made thus much vse of Gods mercy , yet still there is more behinde , still there is more and more mercy for you , there is a spring of mercy , there is no end of it . Besides , as there is a power in his wrath ; Who knowes the power of his wrath ? so likewise , there is a power in his mercy ▪ as we see Rom. 9. 22. 23. ( it is a place worth the considering for this purpose ) What if God , to shew his wrath , and to make his power known , will suffer with long patience , the vessels of wrath prepared for destructiō ? ( And the next verse is thus to be read , otherwise , you cannot make the sence perfect ) and what if he would also , to shew the greatnesse of his power , declare the riches of his glory vpon the vessels of mercy , that he hath prepared to glory ? ( Marke ) as God shewes the greatnes of his power in executing wrath vpon evill men ; so he shewes the exceeding greatnesse of his power , and declares his glorious riches . That is ; The riches of his mercy vpon the Saints . Now , as it is hard to finde out the depth of the one , so it is to finde out the depth of the other , to consider the height , the length , and bredth , and depth of his mercy . When a man considers his sinnes , and lookes vpon them in the height of them , in the bredth , and depth of them , when he sees a heape of sinne piled vp together , reaching vp to the heavens , and downe againe to the bottom of hell ; now to beleeue , that the mercy of God is higher then these sinnes , and that the depth of his mercy is deeper then they , This is to comprehend the length , and bredth , & depth of mercy in him . Ephes. 3. This is exceeding hard and a great thing for vs to doe : but yet this the Lord is able to doe , his mercy is able to swallow them vp ; and therefore , you shall finde this expression in Iames 2. mercy reioyceth against Iudgement . As if he should say ; There is a certaine contention betweene the sins that we commit , and the mercy of God ; though our sinnes oppose his mercy , yet his mercy is greater , and , at length , it overcomes them , and reioyceth against them , as a man reioyceth against an adversary that he hath subdued . Therefore herein we must labour to see Gods All-sufficiencie , that although our sins be exceeding great , yet the largenes of his mercy is able to swallow them vp . But , you will say to me , we could beleeue this , if we were qualified , but all the difficultie is to beleeue it , when we want those qualifications : God requires softnesse of heart , godly sorrow , truth of repentance , &c. Beloved , to this , I answer briefly , that wha●soever thou seest , that discourageth thee , that thou seest in thine owne heart , when thou reflectest vpon it , it is either sinne , or emptinesse . That is ; A want of that righteousnes that should be in thee . If it be sinne , the greatnesse of his mercy is able to swallow it vp . And if it be emptinesse , know this , that he is rich in mercy , and All-sufficient , able to bestow this riches , even vpon nothing : you know he did bestow all the glory of the creature on it when it was nothing . There was nothing , you know , when he made the world : when he made ●he Angels , what was it he bestow●d his riches vpon ? And is he not able to bestow it on thee , though there be an emptines in thine heart ? Therfore , thinke with thy selfe , what is the exceeding 〈◊〉 of his loue ? It was a great loue that moved him to give Christ to vs ; but after we are in Christ , then you must consider this , ●hat his loue hath increased to a full object , his loue is fully bestowed on him , and is derived from Christ to vs. 〈…〉 sinnes , yea , all the degrees of my sinnes , to overcome them , and ●ubdue them , yet , if the fulnesse of his loue , that he loues Christ with , be derived on me , what neede I make question ? But you will say againe , What needs this perswasion of Gods All-sufficiencie in forgiving ? This is but to open a dore of liberty , to make men more loose ? Beloved , it is not so , it is the most profitable thing yo● can doe for your owne soules , to beleeue his All-sufficiencie in forgiving sinnes , as well as his All-sufficiencie in any thing besides : therefore we see in Rom. 6. concerning the abounding of grace ( for so the objection stands ) where sinne hath abo●nded , there grace hath abounded much more . If mens sinnes be multiplied , grace and mercy shall be multiplied much more , and still out-goe , and swallow them vp . Shall we therefore sinne that grace may abound , or because grace hath abounded ? No , sayth the Apostle , for the abundance of grace kils sinne ( for so the consequence stands ) how shall we that are dead to sinne , li●e any longer therein ? So that his answer stands thus ; Sayth he , the abundance of grace doth not cause men to sinne more : for it kils sinne . And therefore , the more we beleeue this All-sufficiencie in God to forgiue sinne , the more sinne is killed in vs ; it is not enlarged by it , life is not given to sinne by it , but we are made more dead to sinne by it . You will say , how can that be ? Because the beleeving of Gods All-sufficiencie in forgiving our sinnes , increaseth our loue , and our Ioy. It increaseth our loue ; for , when there is no scruple in our hearts of Gods loue towards vs , it makes our loue more perfect towards him . It increaseth our joy also ; because , when we haue a full assurance of the forgiuenesse of our sinnes , that fils the heart with joy and peace in the holy Ghost . Now spirituall loue eates out of the heart all carnall delights , all sinfull lusts , and all inordinate loue vnto the creature , And so likewise , spirituall joy takes away the vigor of all carnall joy , and sinfull delight : So , the more you see this All-sufficiencie of God towards you in loue , the more you are able to beleeue it , and the more it kils sinne in you , the more it sanctifies you , and the more it drawes you to God. Therefore this is to be considered , to helpe vs against this objection , that there is a double feare ; the one is that which keepes vs from comming to God : The other is a feare that keepes vs from going out from God. Wee are very apt to exceede in the first feare , And to come short in the second . Now , the feare that keepes vs from comming in to God , is a feare that he is a feare that he is not readie to forgiue , that he is not All-sufficient , that he hath not power enough of mercy to forgiue our sinnes , and to heale our infirmities ; this makes a man tumorous and fearefull ; as a man is fearefull to come neere a Iudge , to come neere one that is terrible : Now the more this feare is taken away , the neerer we come , the neerer we draw in assurance of faith to him . On the other side ; there is a feare that keepes vs off from going out from G●d , and that is , the more we beleeue this All-sufficiencie , the more we beleeue that happinesse is in him ; the more we beleeue the riches of his mercy , and the abundance of his goodnesse , the more we feare to steppe out from him , to haue our hearts estranged from him , to haue our hearts sit loose . Now , the more we can beleeue this All-sufficiencie , the more it takes away the first feare , and increaseth the second , it takes away the feare that keepes vs from comming in to God , and it increaseth the feare that keepes vs from going out from God. So much shall serue for this first , the All-sufficiencie of God , in forgiuing sinne . The second part of the Covenant , is his All-sufficiency in healing our sinnes , or in sanctisying vs ; as you haue it in Psal. 103. That forgiues all our sinnes , and heales all our infirmities . This belongeth also to his All-sufficiencie . This , my Beloved , is a necessary poynt to beleeue ; It serues likewise , to bring vs in to the Lord : for a man is readie to make this objection , when he lookes vpon Gods wayes , the wayes of righteousnesse , and then vpon the strength of his lusts , he is ready to say with himselfe : how shall I be able to leade a holy life , as I ought to doe ? This is the answer to it ; God is All-sufficient . He that is able to bid the light shine out of darknesse , sayth the Apostle , he is able to kindle a light in thy darke heart , where there is not a jot of goodnesse ; though thy heart be never so averse , he is able to change that heart of thine , and therefore say not , I shall never be able to doe it : for he is able to take away all that reluctancy . For hence comes the difficultie : how shall the strength of my lusts , this crooked and perverse heart of mine , and the straight wayes of God stand together ? It is very true . Is thy heart continue in that temper , it is impossible ; but the Lord , that is All-sufficient , is able to take away that reluctancie : for he doth in the worke of grace , as he doth in the worke of nature : he doth not as we doe , when we would haue an Arrow goe to the marke , when we throw a stone vpward , we are not able to change the nature of it , but we put it on by force : God carries all things to their end , by giving them a nature suitable to that end . An Archer makes an impression vpon an Arrow , but it is a violent impression ; God carries every thing to that end , to which he hath appoynted it ; but with this difference , he makes not a violent impression , but a naturall impression , & therefore he doth it not by an onely immediate hand of his owne , as we doe , but he causeth the Creature to goe on of it selfe , to this or to that purpose , to this or that end . And so he doth in the worke of grace ; he doth not carry a man on to the wayes of righteousnesse , leaving him in the state of nature , taking him as he is , but he takes away that heart of his , and imprints the habits of grace in it , and he changeth a mans heart , so that he is carried willingly to the wayes of God , as the creature is carried by a naturall instinct to its owne place , or to the thing it desires . So that thou mayst thinke thus with thy selfe : It is true ; if I haue my old heart , my old lusts still , there must needs be such a reluctancy , as I shall not be able to overcome ; but , if the Lord change this heart of mine , and take away these lusts , if the Lord put another impr●ssion v●on on me , that is naturall to me , which is like that instinct he putteth into the creature , then it is easie for me to doe it . And this the Lord out of his All-sufficiencie is able to doe . But you will be readie to object , if the Lord be thus All-sufficient , if he be able thus to kindle light in the darke heart , to change a mans crooked and perverse spirit , to implant and ingraft such naturall habits , and instincts into it , to carry it on with such facilitie and connaturalnesse to the wayes of his Commandements , why am I thus ? why am I no more able to overcome my sinnes ? why doe I fall backe so often to the same sinne ? why doe I come short of the performance of such purposes and desires ? why doe I finde so many things in my life contrary to the Rules of Sanctification , and so contrary to this All-sufficient power of God ? To this I answer . First ; It may be it is from hence , that thou observest not those Rules by which God communicates this All-sufficiency , and this power of his . What though the Lord be willing to communicate it , yet there are some Rules to be observed , which himselfe hath given . That is ; Thou must diligently attend vpon his ordinances , thou must observe and keepe them , thou must be carefull to abstaine from the occasions he bids thee abstaine from : if thou sayle in either of these , he hath made thee no promise to helpe thee with his All-sufficiencie . Sampson , as long as the Lord was with him , you know , had great strength , you know , the Lord tels him so long as he nourished his hayre , so long he would be with him , which was but a symboll of Gods presence , but it was such a thing , as he would haue him to keepe exactly , and , if he did not keepe that , he would withdraw his presence , and would not be with him . So likewise , the Nazarites were commanded to abstaine from drinking wine , if they dranke wine , the Lord would withdraw himselfe . And so it is in this case : the Lord hath appointed vs to keepe his ordinances , and so long he will be with vs , as he was with Sampson , to be All-sufficient to vs , to giue vs strength to inable vs to doe the duties he commands vs , and to abstaine from the evils he would not haue vs to doe . But we must keepe his ordinances , and goe by his Rules , and if we fayle in either of them , that we neglect the meanes , or adventure vpon the occasions , now the Lord is discharged of his promise , as we may so say , the Lord now withdraws his power from vs , as he did from Sampson . If you will needs marry with such a people , sayth the Lord , they shall turne away your hearts : for now I will not keepe you . If you will needs touch that tree , if you will needs goe into such a company , if you will needs gaze vpon such objects : or , if againe , you will neglect prayer , and hearing , and sanctifying the Sabbath , if you will neglect to obserue the Rules that he hath appointed , in all these cases , the Lord withdrawes his All-sufficiencie . And therefore lay the fault where it is ; That is ; Vpon your selues . Doe not say with thy selfe , it is because the Lord is not All-sufficient , but rather thinke , that he hath power to goe through the worke he hath appointed me to doe , but it is because I haue not kept those Rules , I haue neglected the meanes , I haue ventured vpon such occasions . Secondly . Consider with thy selfe , that the Lord doth this to humble thee . It may be , he is as willing to be bestow a greater measure of grace , but he dispenseth a lesser measure ; it is that the heart may be kept humble : for humilitie is the nurse of graces , take away that and grace withers in the heart . And therefore when he is willing to bestow a mercy , or a grace on vs , he doth as he did with Iacob , he leaves a lamenesse together with it , he will not so bestow it on vs , that he will make vs perfect , but he leaues some defects , some wants , that by that , humilitie may be preserved , and that may cause vs to cleaue to him , and depend vpon him , that he may keepe vs from an All-sufficiencie in our selues , and teach vs to waite on him : for without that he doth not communicate , and dispense vnto vs that sufficiencie that is in himselfe . Moreover ; Consider with thy selfe , that the Lord many times suffereth vs to see changes in our liues & conversations , that by them we may learne to know him better , and our selues also ; if we were able to doe it by our selues , the Lord would spare vs , but who is able to doe it ? It is said in the Psalmes , that therefore the wicked feare not God , because they haue no changes , and truely , even the godly men , if they had no changes , they would feare him lesse , so that every change in a mans state , and the falling into sinne , and the rising againe , leades a man to some new knowledge of God , and of himselfe also , to a new experimentall knowledge , and that knowledge leades him to a new degree of feare : so that still by their sinnes they get advantage , that they shall finde in their spirituall estate : for , even as we see the Sun when it breakes out of a thicke Cloud of darknesse , it shines the brighter , so grace when it breakes out of a thicke cloud of sinnes , or of temptations , it shines the brighter , we are still gainers by those changes . I say , we learne to know God , and our selues also the better , and for these causes he leaues vs to those changes , that we may be gainers by them , and so we are . Therefore , say not with thy selfe , because I finde some defects , and some unevennesse in my sanctification , therefore the Lord is not sufficient : for it is for thy advantage , it is not for want of sufficiencie in the Lord , nor of willingnesse in him to communicate it to thee , but it is for thy advātage , that thou shouldst finde these changes , and this vnevennesse in thy wayes . Therefore , my Beloved , build vpon this that he is All-sufficient . It may be , when thou goest about a worke thy selfe , thou findest it a difficult thing to overcome such a lust , but that which is impossible with men , is easie with God. Those that rowed all night , and did no good , a word from his mouth brought them to shore presently . The spirit that is in vs lusteth after envie , Iames 4. but the Scriptures offer more grace . That is ; Grace is able to heale these naturall hereditary diseases , there is an All-sufficiencie in him , he is able to doe it ; He that can still the Sea , and command the windes , that at his word they are quiet , can he not still strong lusts ? He is able to restraine them : therefore labour to see his All-sufficiencie in this , as well as in all things else . Thinke with thy selfe , he hath a soveraignty over all thy affections , over all thy lusts : for what is it that troubles vs , and interrupts vs in our way , but some temptations of the flesh , or the world ? Is not the Lord the Master of them ? As Paul sayth , 2 Cor. 12. though Sathan were the chiefe Buffetter , and the lusts of the flesh the messengers , yet the Lord sent that messenger , ( marke it ) therefore he goes not to Sathan , he wrangles not with the messenger , but he immediately sought the LORD , he beseeches him to recall it . So thinke with thy selfe , when thou art set on with a strong lust , with a temptation that seemes too hard for thee , say with thy selfe , this is a messenger from God , and I must goe to God , and beseech him to take it off , and rebuke it : for he is able to doe it , he is All-sufficient , they are all at his command , as the mastiue is at the Maisters command , he is able to rate him , but a stranger is not able to doe it , and when he hath done that which his master would haue him , he cals him in ; so the Shepheard sets his dogge vpon his Sheepe to bring them in , but when they are brought in , he rates his dogge : And so doth the Lord with lusts , and sinne , and temptations , he sets them on his owne Sheepe , his owne Children , but for this end , to bring them in ▪ it is not in their owne power to rate these temptations , and lusts , nor in the power of a stranger , but onely in the Lords , who is Maister of them , whose messengers they are , he is able to rebuke and recall them , they are at his command , as it is sayd of the diseases of the bodie , they are like the Centurions servants , if he bid one goe he goeth , if he bid another come , he commeth : so it is true of the diseases of the soule ; if he say to such a messenger as Paul had , to such a lust , to such a temptation , goe , and seaze vpon such a man , goe , and vexe him for a time , it shall goe ; if againe , he call it backe , and restraine it , shall it not be restrained ? Labour thus to see Gods All-sufficiencie . My Beloved , if you looke vpon other men , or your selues , you shall see experience enough of this . Looke vpon David , or Paul , vpon Salomon , Lot , and Noah , and all the Saints , so long as God was with them , how strong were they ? Their strength was like the strēgth of Sampson : but when the Lord withdrew himselfe , we see what base lusts they fell into ; what lusts was David given vp vnto ? Also Salomon , and Peter , and Lot. All this the Lord hath done , even for this purpose , that they might learne to know that All-sufficiencie is in him , and not in them . Therefore , when thou lookest on any Saint of God that excels in grace , and goes beyond thee , thinke thus with thy selfe ; it is not because this man is stronger then I , but because the Lord hath done more for him , he hath bestowed more grace vpon him : he that hath done this to him , is he not able to doe it to thee ? He that is so strong , if the Lord withdraw his hand , thou feest what he is . And therefore comfort thy selfe with this , that he is able to strengthen thee . Thinke againe with thy selfe , how thou hast found him at other times . My Beloved , there is great strength in this , even when thou art at the worst , to keepe life in the roote of grace ; in the Winter time it is a mightie power of God , if we looke on the workes of nature , to keepe life in the Plants , when they seeme to be dead , that the hardnesse , and coldnesse of Winter take not away the life of them : So it is no lesse All-sufficiencie , and almightie power of God , to keepe the life of grace in our greatest fals , and temptations , to keepe life in David , and Salomon , that it should spring againe when the spring time was come . Againe , who is it that restrained thy lusts before ? who is it that hath given thee any abilitie to thinke those good thoughts , to doe those good things ? thou hadst not power in thy selfe , all was from the Lord. Therefore , if he haue an All-sufficiencie in him , as he is All-sufficient to forgiue sinnes ; so likewise , he is All-sufficient to sanctifie thee . Be not discouraged then : Let not a man thinke with himselfe , oh , I shall never overcome it , I shall never be able to be so exact in the wayes of rightcousnesse , as I ought to be ; Remember God is All-sufficient . Our endevour must be to make our harts perfect , to resolue to serue him with a perfect heart . But for the power , and performance of it , this belongs to God. Therefore , Beloved , hence comes all the difficultie , that our hearts are not so perfect : for when a man is readie to object , I , but I finde no experience of this almightie power ? See that the cause be not in thy selfe ; he hath made promise vnto those , whose hearts are perfect with him ; it may be , thy heart is imperfect , it may be , there hath beene hypocrisie in thy heart , thou hast never beene willing to part with all , to serue him with a perfect heart , and with a willing minde all thy dayes . But , when once thy heart is brought to sinceritie , doubt not that he will performe that thou lookest for on his part ▪ for it belongs to his part to giue thee power , and strength to doe that which thou desirest to doe . So much likewise , for the secoud part of the Covenant . The third part of the Covenant , is to provide all good things for vs , belonging to this present life : herein the Lo●d is All-sufficient to all those that are in Covenant with him . I neede not say much to make this good vnto you . All ●hings are his , whatsoever a man needs ; Riches are his , they are his Creatures in Pro. 23. they come , and goe at his command ; Honour is his . I will honour those that honour me , he takes it to himselfe to bestow it as he pleaseth ; Health and life is his ; the issues of life and death belong to him ; Friendship is his : for he puts our acquaintance farre from vs , and drawes them neere to vs. Goe through all the varietie of things that your hearts can desire , and they are all his , he is governour , and the disposer of them as he pleaseth ▪ and therefore , certainly , he is All-sufficient , he is able to provide all things for thee that thy heart can desire , so that no good thing shall be wanting to thee . I will not stand to inlarge this , but rather answer the objections : for here we are readie to object ; If the Lord be All-sufficient , why is it thus then with me ? why doe I want so many things which I haue need of , and desire to haue ? If God be All-sufficient ; why are there so many defects in my estate , in my health , this way and that way ? To this , I answer . Thou must consider with thy selfe , if those desires of thine be not unnaturall desires , whether they be not sinfull desires ; the Lord hath promised to be All-sufficient to the naturall desires , to the right desires of the soule , but not to those that are unnaturall , and inordinate . There is a double desire in the heart of man , as there is a double thirst : there is a naturall thirst , you know , which is easily satisfied with a little ; there is an unnaturall thirst , as the thirst of a dropsie man , who desires exceeding much , and the more you giue him , still the more he desires , and is never satisfied . So , it is with the soule ; there is a naturall healthful desire , which desires so much credit , and so much wealth , as is needfull ; there is , besides this , an vnnaturall desire of the soule , when a man doth long after abundance ▪ now , Beloved , doe not looke that the Lord should satisfie this , nay , the best way , in this case , is not to satisfie , but to take from our desires ▪ as we say of the Boulemeia , that disease wherein a man eates much , that is called Caninus appetitus , and likewise , in the dropsie , the one excessiuely eates , and the other excessiuely drinkes ; and the Rule of Physitians is , Opus habent purgatione non impletione , such a man hath neede of purging and emptying , and not of filling ; so I may say of all these , such men haue neede of purging and emptying , which is to be desired in this case : that wherein God shewes his All-sufficiencie now , is not in supplying thy defects , in adding that which thou desirest , but in purging the heart , and taking away those desires ; that is the way to heale thee : Therefore consider seriovsly what that is that thou desirest , if it be an inordinate desire , if it be a worke of fancie , know , that thou canst not looke for this All-sufficiencie of God to satisfie this , but to heale it . You shall see Ecclesiast . 5. 10. He that loueth silver shall not be satisfied with silver , and he that loveth riches , shall be without the fruit thereof . You see what the Lord hath set downe concerning this case : now a man may seeke for a competency , but when he comes once to riches , that he seekes for them , the Lord sayth , such a man shall not be satisfied , or , if he be , it shall be in wrath : for it is in wrath given to such a man. It is the destruction of a dropsie man , to haue much drinke given him , or to giue a man much meate that is sicke of the disease , we spake of before . And therefore , sayth he , he shall not be satisfied , or , if he be , it shall be in Iudgement : Such are these desires , and therefore examine thy selfe , whether thy desires be not such as proceede from fancy , such as proceede not from the health , but the weaknesse of the soule . Therefore it is said in 1 Tim. 6. that godlinesse is great gaine with contentment . How doth godlines giue contentment ? Beloved , after that manner that Physicke giues satisfaction . A dropsie man after he is brought into health , you know , he is contented with lesse drinke , for now he is in health , God brings the soule to a good temper , he takes away the distemper , the lustfull humors , that were there before , and brings him into a right temper , it giues him now the content that before he wanted . Againe . Another objection is ; If God be All-sufficient for these outward things , why am I thus crossed ? why doe I suffer these afflictions ? why are they not removed from me ? To this I answer briefly . Thou mayst be deceived in them , that which thou makest account is so great an evill to thee , it may be for thy great good , as we see Ier. 42. that whole Chapter , the Captaine there , and the rest of the people , they reckoned it an exceeding great misery , a very great affliction to continue in Ierusalem , they had a great desire to goe downe into Egypt , but the Lord tels them , they were very much deceived : for this misery shall be for your good , sayth he , but , if you will needs goe downe into Egypt , when you thinke to haue abundance of all things there , you shall meete with the Sword , and with Famine , and with the Pestilence , and with vtter destruction . So , I say , in this case , we are often times deceived , we thinke that to be good for vs which is not . Certainly , the Lord is All-sufficient , he will with-hold no good thing , but it is not alwayes good to haue such an afflictiō removed , perhaps , it were better for thee to beare it , it were better for thee to lye vnder it , then that it should be removed : we doe , in this case , many times with the Lord , as the children of the Prophets dealt with Elisha ; they would needs goe to seeke the body of Eliah , Elisha forbad them , but still they were importunate , sayth he , if you will needs goe , goe , but they lost their labour , they had better to haue taken his counsell at the first : And so in this case , many times when the Lord would haue vs to doe such a thing , and to be content with the want of such a comfort , to be content to suffer such a defect in our estate , in our bodies , in our businesse , we are still importunate with him , sometimes he hearkens to vs , he suffers the thing to be done , but we were as good to want it . I would aske thee in this case , wouldst thou haue it without thy Fathers good will ? If thou haue it , it will doe thee no good : The best way in this is to consider with thy selfe , that he is All-sufficient ; though this affl●ction seeme to be exceeding bitter , yet it is a cup of thy Fathers providing , it is that which the Lord , that loues thee , hath ordained , it is that which the Lord , that wants nothing , who is able enough to take it from thee , and to supply it , it is that which he hath seene meete to dispence to thee : therefore it is not for want of sufficiencie in him , but it is better for thee to suffer the want of this comfort , or to lye vnder this crosse or affliction . But lastly , some will say , if the Lord be All-sufficient , and I must be subiect to his will , why is it not his will to put me into a higher condition ? why hath he given me but such a measure of gifts , but such a meane place , but such a quantitie of health , of wealth , of vnderstanding ? a mans heart will goe further , if there be such riches in God , such an All-sufficiency in him , why is it not better with me ? why am I not in a higher condition ? To this , I answer . First ; That he that entereth into Covenant with God , he should be content with the lowest place in all the family , and be glad that he is within the dore , as we see the Pr●digall did , and so the Apostle Paul , I am the least of all the Saints , and he was contented to be the least . A man that hath beene truely humbled and brought home to God , that hath tasted and seene how gracious the Lord is , that hath had experience of his owne sinne , and of Gods goodnesse , he will be content with the least measure , if he be put into the lowest place , if he be made the least of all Saints , he will not exalt himselfe aboue that measure , and that place that the Lord hath allotted him . But besides this ; Consider , secondly , further with thy selfe , that , if thou haue a lower place , or condition in this , or that thing , yet , it may be , thou hast a higher condition in somewhat else , and know this , that God giues no man all things , but hath mingled his comforts , he hath dispensed them diversly , as we see in 1 Sam. 1. in that case betweene Hannah , and Peninnah , Hannah had the loue of her husband , but the Lord had made her barren : On the other side ; Peninnah had children , but she wanted the loue of her husband : it is purposely noted there , that you may see how the Lord dispenseth his comforts : And so it was with Leah and Rachell , the one , you know , had children , and wanted her husbands loue , the other had a greater abundance of loue , but shee was barren . As it was with these , so generally the Lord dispenseth good and evill together . There is no man that hath all things . You see Moses , he wanted eloquence , that Aaron had , as Moses againe had the wisedome , that Aaron wanted : so Paul , and Barnabas , they had different excellencies , the one had that the other wanted , and so it is generally . Therefore thinke with thy selfe , there is no man that hath all , and why should I desire it ? there must be a mingling of some defects . Againe . Thirdly ; Consider with thy selfe , that the varieties of the sufficiencies that God giues to men , that he placeth some in a higher degree and some in a lower , to some he giues greater gifts , to some lesser , some he makes rich , and some poor , some honourable , and some base ; this varietie in all the workes of God takes not away from the perfection of each one : every man in his place may haue a perfection , he may haue it within his spheare , so that there shall be no want at all : for the Lord , out of his almightie power , is able to doe it , that the desire may be satisfied as much , they may be filled in a lower condition as well as in a greater , thou shalt feele no more want , but haue as great a degree of happinesse as the other , you know , there are sundry expressiōs in that case . A little Bottle is as well filled as a greater . What can a man desire more but to be satisfied ? And therein God is All-sufficient , there is in him an All-sufficiencie to fill every Creature in his owne spheare , and compasse , when he hath made vessels of glory , they are not all of one sort , but of divers sorts , some of one , some of another sort , but they are all vessels of glory , they haue all experience of his riches , and of his mercies , so that none haue cause to complaine . Last of all ; Consider in that meannesse of place , gifts , or condition , that thou art in ; consider , thou mayst be as faithfull in a little , as another may be in much : Consider , that he that hath much , yet there is nothing his , but the sinceritie wherewith a man hath vsed that which he hath , werewith he performes all that he doth : he that hath the gifts that Eliah and Paul had , that excellency of gifts , it is not his , but the Churches , all that is his is but his faithfulnes in dispensing those gifts , they are not his owne , but they are bestowed vpon him ; and he that hath the lesser measure of gifts , he that hath the lower part given him to act , while he is on the stage of this world , is accepted according to his faithfulnes , every man shall be rewarded according to his faithfulnes , every man shall be rewarded according to his faithfulnes and sinceritie : therefore content thy selfe with a lower condition , say not that God is not All-sufficient , because thou hast not a higher degree 〈◊〉 thou seest here is an All-sufficiencie in God , to p●eserue thee in all comfort , and to defend thee from all evill . It may stand with a great difference of condition , though thou be not so high as another , though thou haue not so much grace , though thou haue not so high a Calling as another , yet even to thee also God is All-sufficient . So we haue run through all these three parts of the Covenant ; He is All-sufficient in forgiving ; He is All-sufficient in sanctifying vs ; And he is All-sufficient , in providing for vs whatsoever we want . So much for this time . FINIS . THE FIFTH SERMON . GENESIS 17. 1. I am God All-sufficient . YOu know , where we left ; We proceed to that which remaines , that wee may finish the poynt at this time . There remaine but these two Deductions from this , that God is All-sufficient . First ; This should leade vs to a further knowledge of the insufficiencie of the Creature . ( That we will first doe , and after it we will adde but a tryall to all that we haue said , to see whether we be indeede perswaded of that All-sufficiencie , that is in God , and of that vanitie , and emptines that is in the Creature ; And this will be our busines at this time . ) If God be All-sufficient , and that exclusiuely , as I shewed before , then there is an emptines , a vanitie , and an indigence in the Creature , there is nothing in it : and to make this good to you , consider ; First ; That the Creature is made by some thing else without it . It is certaine , no creature is able to make it selfe : for that which makes another , must be before another ; if a creature could make it selfe , it must be before it selfe , and therefore all things are made by God ; by this All-sufficient God. Now then , if that which makes the creature be something without it selfe , then the end of the creature , must be some thing also without it selfe : for it is the maker that is the efficient cause of all things , and in all things that propounds an end to it selfe , and the end of every ●hing , you know , is the perfection of the thing ; so that here we gather , that all the perfection of the creature is without it selfe , for if the end be the perfection , and the end to which every creature is carried , is without it selfe , it must needs be , that , it hath no perfection , nor excellency within it selfe : hence it is , that every creature is bound to doe something for another , the inanimate , and vnreasonable creature for man , and man for God : because all are made for a further end . The Almightie God himselfe , the All-sufficient God , that hath no efficient cause , and , by consequent , no end without himselfe , he may doe all for himselfe , and for his owne sake , and his owne glory ; if he will dispense with the creature , and doe good or ill to the creature , and make himselfe the end of all that he doth . I say , he may well doe it : for he hath no higher end ; But if any creature shall say , I will seeke no further end , but to haue an happines and perfection within mine owne compasse , it is all one , as if the herbe should say , I will not be beholding to the Sunne , but I will liue of my selfe , or I will not be beholding to the rayne , &c. this creature must needs perish , because his end and perfection is without himselfe altogether ; It is as if the hand should say , I will seeke a perfection in my owne spheare , as I am such a part , as I am such a member , without looking to the soule , that giues life , or without looking to the rest of the body it subsists in , this is the way to destroy it : So it is with every creature ; if it seeke a perfection within it selfe , it is the undoing of it selfe . On the other side ; when it denies it selfe , when it emptieth it selfe , when it lookes for nothing within its owne compasse , but goes out of it selfe , and out of every creature besides , to that Ocean of happines , from whence it must receiue all the perfection it hath , I say , therein consists the beatitude , and blessednesse of the Creature . Secondly . As that is one argument , to shew the emptines of the creature , that the happines of it is without it selfe altogether , and therefore it must needs be emptie , so this is another Reason , which you shall finde in Eccles. 2. Every creature , naming divers of them , the Sunne and the waters , and the winde , the severall generations of the creatures , whereof one goeth , and another succeedeth ; thus the Wiseman concludes , sayth he , all things are full of labor , man cannot vtter it . And he prou●s it by this , The Sunne riseth , and sets , and is never at quiet , the Clouds goe about by their circuits , and never remaine still in their places , the water is still ranning to and fro , some Rivers are running to the Sea , some running out of it , so that all things are full of labour . Now what is the end of all motion , and of all labour ? Beloved , when any man , or any thing moues it selfe from one place to another , it is out of a desire , out of an appetite to be there rather then in the place where it is , there is no appetite or desire but of something that is wanting : for , if it had the thing , it would haue no desire to it , and therefore it is carried to something without it selfe : So that the motion of the creature is a signe of the imperfection of it . Besides , whatsoever moues , it moveth to get that which it hath not , yet it is in possibilitie to haue it , and it hath it not : for , if it had it , the creature would rest there , it would remaine in that terme , it would stand still vpon the Center ; but , because it wants somthing it hath not , therefore it moues it selfe , and therefore it labours . Now when you see this is the condition of every Creature vnder the Sunne , we see all things are full of labour , and sorrow , and man that is the Lord of them ( you know what is sayd to him , that in labour he should eate his bread , and all his life should be full of labour ) it is an argument of the imperfection , and of the vanitie & indigence of the creature , and that what it hath it must haue elsewhere . Last of all ; you shall know it by this , that whatsoever the creature hath , it hath it but by participation , it hath nothing of it selfe ; as in things that are made hot , some things are more hot , & some things lesse hot , it is an argument they haue not hotnes in themselues , but there is something else that is perfectly hot : for that which hath but a part , it presupposeth that there is something else that is the whole , of which that is but the part : If you looke vpon all the goodnesse , excellency , and beautie in the Creatures , you see some creatures haue it more , and some lesse , which is an argument that there is something else without the creature that hath a Sea of perfection , that is full of goodnesse , full of excellency , as the Sunne is full of light , and as the Sea is full of water , and this is not within , but without the Creature . Now the Creature being thus imperfect in it selfe , it hath somthing communicated to it from day to day : for if there be a continuall neede , there is a daily supply that it must haue , and it that fayle , or be not so good as it needs , the Creature languisheth . This is so in every kinde : if it be in matter of life , if meate , or drinke , or Physicke , or ayre be wanting , the creature dayes for it : for it hath not in it selfe , it is communicated from another . And so likewise , if it be contentment , if it be refreshing , if it be joy , without which no creature is able to liue ; if that be wanting , if God withhold his hand , that there is not an influence into it , the Creature languisheth according to the proportion of that defect ; if it be in matters that belong to eternall life ; if the Lord withhold his hand , if he shut vp his hand , they perish eternally . And so we may say of all things else . So that this is the condition of every creature , it is exceeding emptie ; Man himselfe is emptie , and so all other creatures besides are , there is no happines to be found in them , there is no satisfaction , there is no contentment to the soule of a man. If I should goe through the particulars , you should finde it so . If you aske , where this happinesse is to be found ? whether in riches , or in matter of estate ? Surely , it is not there : for riches are but of two sorts , either they are naturall riches , such as meat , drinke , and clothes ; or else they are artificiall riches , things that consist in exchange , that are invented by art , to be the measure of them for commutation ; it cannot consist in the naturall ; for what serue they to but to maintain the body ? and what doth the body serue for but for the soule ? and if this were all , what should become of the principall part of man , that which is indeede the man himselfe ? Besides , it cannot consist in credit , in estimation , in honour , surely , it cannot consist in that : for that is in the power of another , and is not in a mans owne power , and the happinesse and blessednesse of any thing , the contentment which consists in the power of another , and that in the power of the Creature , it cannot make a man happie , it can giue little contentment to him . Besides ; As we said of riches , so we may say of honour , and glory , it is either emptie glory , as the Scripture often cals it ; That is ; glory that is gathered from vaine things , as apparrell , or houses , or learning , or knowledge : for there is nothing that brings true prayse , but grace onely , as nothing drawes shame after it properly but sinne , it is not in this , for this is a deceivable thing , it is a shadow that hath no substance to answer it , or else , it is true honour and credit , and if it be that , that is but the shadow that followes the substance . And therefore our blessednes , our contentednesse , and satisfaction , rests rather in the thing from whence this credit is gathered , then in the credit it selfe : for that is but a shadow that sometimes followes it , and somtimes it doth not , sometimes it is a larger shadow , and sometimes a shorter , though the body be the same . I might goe through many others , but I will rather confirme all this to you , that I haue said of the emptines of the Creature , by that testimony that is without all exception , That is ; By the testimony of God himselfe , even the testimony of the Scriptures , in Eccles. 1. 2. where the scope of the Wiseman is to set out this poynt , that we are now vpon ; That is ; The emptinesse of the Creature . First ; Sayth he , vanitie of vanities , all is vanitie . That is ; There is in the Creature an excesse of vanitie , as you know , that is the height of the Hebrew Superlatiue , vanitie of vaniti●s . Besides , it signifieth a heape of vanities , a nest of vanities , a wondrous exceeding great vanitie , such as he knew not how to expresse what that vanitie is that is in the Creature . Beloved , it is a vaine thing , we say , that cannot profit , and therefore we see in the 2. verse , What remaines to a man of all his travels , or what avayles it , or what profits it , according to that in the Gospell , which is the best expression of it ? Sayth our Saviour , Put the case thou hadst all the good things in the world , that all the glory of the world , that all the riches in the world were in thy possession , yet , sayth he , when thou shalt loose thy soule , what is all this ? It cannot helpe thee to saue thy soule , what wil it profit thee ? That is ; It is an unprofitable thing to make vs happie . Besides , in this the vanitie of the Creature is seene , that it is of a mouldring , vanishing nature . Isa. 40. Rom. 8. those two places expresse it : Isa. 40. 6. All flesh is grasse , and all the glory of it as the flower of the grasse . That is ; As it is expressed in the next Verse , as the grasse is of a fading nature , so is the Creature it selfe , and as the Flower of the grasse , sets out all the excellency , all the gifts , and beautie of the Creature that is found in it , The spirit of God blowes vpon it , and the grasse withers , and the flower fades away : so in Rom. 8. the Creature is subiect to vanitie . That is ; It is of no abiding condition , it withers , and wasts , and hath nothing in it , to maintaine it . Besides , it is called vaine : because it is not able to bring any enterprise to passe . You would thinke the Creature were able to doe much , but you see what the Lord sayth ; A man thinkes he is able to build a house , or he thinkes he is able to watch a Cittie . No ; sayth the Lord , if I withdraw my selfe , thou shalt be able to doe nothing , nor any Creature whatsoever . What is said of that , may be said of any thing else . A man thinkes a Horse is a Creature that will stand him in much steade in the day of battayle , but a horse is but a vaine thing . And so it is of all other Creatures , they are not able to bring any enterprise to passe , herein is the vanitie of them . But now this is but the simple expression of vanitie ; Let vs consider ( for what can we doe better since we are vpon this argument ) what arguments the holy Ghost vseth to perswade vs of this truth , that there is nothing but emptinesse in the Creature . My Beloved , I beseech you , harken to it : for all of vs thinke there is too much in the Creature , we should not seeke it as we doe , our thoughts and affections should not be so much stirred about it as they are , if wee did not thinke there were something in it . I say , consider the arguments which the holy Ghost vseth , I will but name the places in briefe to you , you may reade them in these two Chapters at your leasure , it will much helpe to bring them to your memory . First , sayth the holy Ghost , there is nothing but vanitie : for , sayth the Wiseman , when I looke vpon the whole universe , vpon the whole frame of things , this I finde ; first , a great instabilitie in them , one generation commeth , and another goeth , the Sunne riseth , and the Sunne setteth , there is nothing constant vnder the Sunne . Now the happinesse of a man , that which will giue content to a man , it must be some stable thing : for a man cannot rest but vpon some Center , vpon some place , where his soule may finde some quiet , and therefore an vnstable thing , that is in continuall passage , is not able to giue it rest . Secondly ; Sayth he , there is no new thing under the Sunne : ( Marke it ) for , sayth he , if you goe through the whole course of things , you shall finde nothing new , one generation comes , and another generation succeeds like it . And so forward , that as in the waues of the Sea , one followes another , till they be all broken vpon the shore ; so it is in the succession of generations , and there is nothing in one generation but what was in another , because , sayth he , the Sunne riseth and sets , the winds goe to and fro , they goe about by their Circuits . And so the waters in the springs , and in the Rivers , they goe and come , and there is no new thing vnder the Sunne . What shall wee gather from that ? Why this , that there is no satisfaction to the soule of a man. And therefore , sayth he , the eye is not satisfied with seeing , nor the eare with hearing . Those are the onely disciplinall senses we haue ; you know , all the knowledge you haue , is gathered by the eye and the eare . Now if there be no new thing vnder the Sunne , but all things are the same ; hence it is that the minde of man when it looks about it , can finde nothing to giue it satisfaction , for there must be some newnesse , some varietie , something , that we haue not here , that the soule seekes after . But , sayth he , you shall find nothing but the same , nothing but Identitie . But , if it be objected , there is some thing now that was not before , and there were some things before that are not now ; The Wiseman answers thus , those things that were done then , they are forgotten , they are not had in remembrance ; And so likewise the things that are now will be forgotten . And therefore there is no new thing . Indeede , in grace there is some thing new , there is a new Creature , there are all things new within and without , there is a new Iudgement , a new Conscience , new affections , every thing is new , all things are become new there . Let him that hath grace , looke about him , and there is some thing new , he comes into a new Company , he is brought into a new world , his eye sees things , his eare heares things that never entred into any mans heart . That is ; into any naturall mans heart , which onely hath to doe with naturall things , let him looke into the word of God , there is a newnesse : for the more you reade it , the more you desire still to reade it , the more you heare it , still you finde some new thing discovered : Looke on the depth of those mysteries , looke on the consolations of the spirit , still there is some thing new in all the wayes of God , that belong to the new Creature , still thou shalt haue a fresh renewed vigor in every thing , that satisfieth the soule of a man , and there the eye is satisfied with seeing , and the eare with hearing . In all the workes of Nature , there is some thing new . The third and last reason that he vseth to shew the emptinesse of all things under the Sunne , is , because that which is crooked cannot be made straight , and that which is defectiue , can none supply ; That is ; There are many things in the Creature , that are crosse to vs , that fall thwart vpon vs , there are many ils that we finde in our selues , and in all the things we haue to doe with . But , sayth he , if you looke vpon the Creature , there is nothing that is able to make straight that which is crooked : the daughter of Abraham that was crooked , all the Creatures both in heaven and earth , were not able to make her straight . A perverse and crooked minde , who can make straight ? Crooked Children , who can make them straight ? Crooked affections , inordinate feares , and inordinate griefes , who can rectifie them ? And so , likewise , who can supply that which is wanting ? When he lookes vpon all this , and sees it in the nature of the Creature , he concludes vpon all this , that all is vanitie . When he hath done all this , he goes further , and confirmes all this by experience of his own ; and now there were two things wherein Salomon did excell , which all men would desire vpō earth . That is ; Greatnesse of Wisedome ; And , secondly , Greatnesse of estate ; And , sayth he , first before I come to the particulars , let me say this to you concerning my experience , and see whether the arguments that are taken from thence , be not strong arguments to expresse the vanitie of all things under the Sunne ; Sayth he , I was a King in Ierusalem , a mightie man , and therefore able to haue experience of those things that other men had not , I had oportunities that other men had not . Secondly ; As I was a King , so I was such a King as exceeded in all kinde of wealth , and abundance of all things , as never any before , or any that came after ; so he sayth of himselfe , and therefore he had more libertie , and more experience , then any of the sonnes of men besides . Moreover , he had better meanes to finde out good and evill vnder the Sunne , because of the largenesse of his Wisedome . Last of all , sayth he , I gaue my selfe to this , I se my selfe to search and finde out , what is good and evill to the soones of men . Now , if you would know what Salomon found , sayth he , there are but two things wherein this experience consists ; That is ; to know what is in wisedome and folly ; Secondly , to know what is in great estate . First , for matter of wisedome , he concludes thus , he that increaseth in wisedome , increaseth griefe . That is ; Let a man goe either way , sayth the Wiseman , ( speaking of morall and civill wisedome , not of sanctified wisedome , for that is another thing . ) Now the question is this , among the Creatures wherein vanitie is seene , sayth he , he that increaseth knowledge , increaseth sorrow : for when a man is a wise man , he findes many defects , he sees all the miseries a-farre off that are comming vpon him , he lookes to all the corners of his vnhappines , which are hid from another that is foolish . And therefore , sayth he , the more that a man seeth , the more misery he seeth , and the more misery he seeth , the more his griefe is increased and multiplied . Besides , he that increaseth wisedome , increaseth griefe : for he sees many defects , he seeth many things out of order , many things in his owne soule , many things in his own family , many things in the Common-wealth , many things in the Church , many things in the course of nature , but all a mans wisedome will not remedie it ; now when a man sees ill , and is vnable to helpe , in such a case , sayth he , he that increaseth wisedome , increaseth griefe . Besides , if the things themselues that are knowne , cannot giue any filling , any contentment to the soule of a man : certainly , the knowledge of them cannot doe it ; for the knowledge cannot goe beyond the thing , there is more in the thing then in the knowledge of it . But there is a vanitie , and a curse lyes vpon all the Creatures , and therefore , he that increaseth wisedome , takes much paines , & hath little for his labour , it costs him much paines , much wearinesse in reading , and searching , and when he hath done all this , as there is a vanitie in the Creature , which is knowne ; so there is in the knowledge it selfe . But , you will say , on the other side , there is some thing then in folly ▪ if a man be ignorant , if a man know not that which a wiseman seeth . No ; there is a madnesse in that , there is no happines or contentment there : for such a man multiplies griefe , but it is of another kinde ; for evils come vpon him , and he cannot see how to prevent them , they lye vpon him , and vndoe him before he is a-ware , he is full of gray harres , and knowes it not , as it is sayd of Ephraim . These are the fruits of folly , he is precipitate , and runs into mischiefe , he fals into quick-sands , and hath not eyes to discerne it , So he that increaseth folly , on the other side , likewise , he increaseth griefe . This , sayth Salomon , I haue found out , therefore it is not in folly , nor in wisedome , I gaue my selfe to know wisedome , and madnesse , and foolishnesse , I know also , that this is vanitie and vexation of spirit . That is ; both wisedome and folly . Folly , because it is madnesse , and Wisedome , because it increaseth griefe . Now for the other , for the matter of his estate , I will be very briefe in it , you shall finde there , that he proues a vanitie in that , by an induction , going through all the particulars almost that the sonnes of men enioy vnder the Sunne . And first he beginnes with Laughter & Iollitie , that which commonly every man seekes after , sayth he , I thought , I would indevour my selfe to see if there were any contentment to be found in that , but it is not there , sayth he , I sayd of Laughter thou art mad , and of Ioy , what is this that thou dost ? These three things he sayth concerning Iollitie , concerning that carnall mirth , wherewith men refresh themselues . First ; Sayth he , I finde it a madnesse : because it sets a man a-worke vpon trifles , when he hath greater things in hand , madnes , you know , is humorous , exulting and reioycing in vaine things , and intending of idle things , and letting goe things tending to our profit , as a mad man cares for nothing belonging to his health , or his wealth , but bestowes himselfe in picking of flowers , or in doing some idle things , sayth he , there is a madnes in this to consider , that in the middest of sinne , and of danger , and in the midst of so many great bvsinesses and imployments , in the midst of that labour that God hath given to the sonnes of men , for them to be full of mirth and jollitie , this is madnes . That is one of his censures of it . The second is , it is Folly ; Folly is a stupiditie , when stupiditie possesseth the soule of a man , that it is not able to judge of things that are presented to him , that is folly , so , sayth he , I found this is jollitie and carnall mirth , it breeds stupor , and takes away all taste and relish from me , that as a man that tasts sweete things , is not able to finde the relish of his Beere or Meate ; so , sayth he , when I had tasted of jollitie , and carnall mirth , it caused me to difrelish all things : for that is the disposition of folly , when it takes away the sense that we should haue of other things , when it stupifieth a man ; stupiditie and folly we expresse one by another . Last of all ; What doth it ? That is , it passeth away like as musicke , there is nothing left , it goes and leaues nothing behinde it , yea , it leaues sadnes , if any thing , and sinne behinde it , the thing passeth away in a moment , but the sinne remaines , and continues , This is his censure of that part , namely , carnall mirth and jollitie . Then he comes to the rest , which I will but name ; Then , sayth he , I gaue my selfe to wine , to see if it were in that . After this , I gaue my selfe to great workes , to make stately buildings , to shew my magnificence . After this , to get great store of Servants , great possession of Sheepe , and Beeues , & to get a great retinue , to liue in much pompe . After this , I sought all pleasant things ; I made my selfe Paradises ; That is ; Orchards , and Vineyards , and Gardens . Likewise , I sought Singing men , and singing women . All these things , sayth he , I sought for . And this is the verdict he giues vpon all this , this I found . First , that in doing this , I tooke hold of folly , though my wisedome , in some measure , restrained me , yet I tooke hold of folly ; That is the nature of these things , when a man is conversant with them , they depriue him of wisedome , they leade him on to folly ; That is ; They draw a man on to sensible and outward things , to corporall things , they abstract and withdraw his minde from God , and from wisedome , and from spirituall things ; this I found , sayth he , that the more I had to doe with them , the more my wisedome forsooke me , the more I tooke hold of folly , the more it grew vpon me , the worse I was by medling with them , and by being conversant with them . Secondly ; Sayth he , I found an emptinesse in all ; I found them emptie Cisternes , I looked for contentment in them , but I found none . Thirdly ; not so onely , but I found a vexation of spirit , for that which is sayd of Riches , that they are Thornes , ( they are such Thornes as doe not onely choke the good seede , but they pricke and gall vs ) so it may be said of these , they haue Thornes in them , there is vexation of spirit in them . But he addes further , fourthly , sayth he , I found they gaue me no rest neither day nor night ; That is ; All the while I was conversant in them , I was full of care , and trouble , and thoughts ; whereas those that are vacant from such things are at rest , they haue rest in the night , and in the day , but I haue none ; As if he should say , he that will be occupied in all things of this nature , he shall finde a restlesnesse in his soule . Fiftly ; sayth he , I found that I had my labour for my travaile ; this fore travaile I had , and that was all that I had . As if he should say ; I found no comfort to answer it , I found no fruit from them , I found certaine labour , but vncertaine refreshments from them : This I found , that they cost me much trouble , and paines , but when I came to enioy the fruit of them , to receiue comfort from them , then they fayled me , then they deceived me . Moreover , sayth he , I sound no happinesse in them , no rest : for I was weary of my selfe , and of my life , and of all my labours , that I had wrought vnder the Sunne : for how could he finde that there , which was not there ? for if God had ever sowne any happinesse in the Creature , he might haue reaped it from the creature , but in all these things it was never sowne : the Creature may giue as much as is in it , but to giue more is impossible . And therefore , sayth he , I fought diligently to see , if there were such a thing there , but I found it not . Againe ; Sayth he , moreover , when I had gotten all this , yet I found this , that I was not able to take comfort in it : for I saw that was the gift of God ; That is ; Further than he gaue me power to receiue any comfort from all the things that my hand had gotten , further I could not : for , sayth he , who hasted after outward things more then I ? the meaning is this , I indevoured , to the vttermost of my power , to finde out contentment in the Creature , who could doe it more , with more diligence , who could hast after outward things more , and with more attention seeke for all the contentments that are to be found in the Creature then I ? And yet , sayth he , I found it was not in me , but God dispenseth that according to his owne pleasure . The last thing of all , the last argument he hath against it , is , he must leaue all , I must leaue it . But then comes an objection , I , but I shall leaue it to my Sonne ? True , sayth he , there is also a vanitie in this , for , sayth he , first I tooke paines in equitie , and in wisedome , and honestie , but I shall leaue it to him that hath not taken paines for all this . As if he should say , I shall leaue them the estate that I haue gotten by wisedome , but I cannot leaue them my wisedome to guide the estate when they haue it . This , sayth he , I found in my sonne for the present , this I saw in Rehoboam . But whereas it may be said , who knowes what he may be ? Sayth he , this is a mi●ery , that I know not what he will proue ; or , put case I could know what he would proue , who knowes what his sonne may proue ? So that all this estate that I haue gotten , it shall not stay with them , it may be : for this is the nature of Gods blessings ( marke it ) that they abide not but vpon that Center where God hath set them ; if they come to a man that is wicked in his sight , they are vpon a Center , they are in a place where they will not rest , they will not a●ide ; fire , if be out of its place , water , if it be out of its place , it is still wrastling , ( though for a time it may be kept there ) till it returne to its owne place ; So it is with all those outward blessings ; It is true , evill men may haue them , and perhaps their heires may haue them , but , if they be not right in Gods sight , these things will roule from them , they will not be at rest , as it were , they will not be established there , but they will goe to their proper Center . This he expresseth in the last Verse , This is a vanitie ( sayth he ) that a man must gather , and heape vp , to giue vnto him that is good before God , this also is vanitie . So that , if he had knowne what a one his sonne would haue proved , yet he knew not what his other sonne would haue proved , and that all his estate should abide with him . Now , in all this , yet , sayth he , two things I haue observed . And , Beloved , what shall I say more ? What can I say more then Salomon said in this poynt , to teach vs the vanitie , and the emptines of the Creature ; yet wee must not take from the creature more then we should , we must giue its due to it , yet , sayth he , two things haue I found : One is , that wisedome is better then folly ; As if he should say ; Looke vpon the whole vniverse , and see the varietie of the Creatures vnder the Sunne , with the Creatures and the workes of the Creatures , this I finde , that wisedome is best of all ; though wisedome be a vanitie , though it be vaine , because it cannot helpe vs to true happines , it fals short there , yet , sayth he , it is the best thing vnder the Sunne , as the light is better then darknesse , and the sight better then blindnesse : for , sayth he , wisedome teacheth a man to direct his way , it guids a man , when another man knowes not how to goe to his journeyes end : wisedome teacheth a man how to avoyde mischiefe , when a man that is in the darke , stumbleth vpon it , and cannot see it ; That is the reason he giues ; And yet , sayth he , there is a vanitie in it , sayth he , if you looke vpon the wisest man , and the most foolish , the same event befals them , the same sicknesse , the same troubles , and vexation , the same death , as dyes the one , so dyes the other ; That is ; for the outward appearance of their condition there is no difference ; Againe , there is a forgetfulnesse of both , both are swept away , both passe , and are blowne over , and they are even alike , the wiseman as well as the foole ; But , sayth he , there is this difference , Wisedome is the best of all vaine things vnder the Sunne . The second thing , that he hath found , is , that to enioy them , to take the comfort , the profit , the benefit , and refreshment , that may be had from all the blessings of God , that he hath given vnder the Sunne , it is a better way , and there is lesse vanitie in it , then to heape vp still , and not to enioy it . This I found , sayth he , that this is the best way for a man , to take the present benefit , this is the wisest way , so that this be remembred , that you enioy them with weaned affections , that you doe not so enioy them as to commit Idolatry with them : for , if you doe so , indeed then there is a vanitie in them ; for then the Lord lookes vpon you with a jealous eye , as that he will destroy both the things , and the man , as a jealous man will destroy the adulterer and adulteresse . There is a vanitie in them then , but to enioy them with weaned affections , this , sayth he , I found to be the wisest thing vnder the Sun , rather then to heape vp , and increase possessions , and not to enioy them . This is that which Salomon sayth . If a man say now ; But I finde contentment and satisfaction , though Salomon found none , I finde I haue a sweetnes in enioying pleasure , and mirth , and a high estate : Why , consider , if thou doe , I will say but this to thee , it is an argument , that thou committest Idolatry with them , and therefore God hath made thee like to the very things themselues . You shall finde the Psalmist speaking of Idols , say ; They haue eyes and see not , they haue hands and handle not ; and he addes this , they that trust in them are like to them . That is ; This is the curse of God vpon those that worship Idols , the Lord giues them vp to as much stupiditie , as is in the Idols , that , they haue eyes and see not , that they haue eares and heare not . So , I say , when a man will so enioy these things , that he can finde contentment in them , that he can terminate his comfort in them ; let him know this , that is an argument , that he is made like to them , that the curse of God is come vpon him , or else , it may be , because thou hast not summed vp thy accounts , thou hast not looked backe vpon them , as Salomon did , thou hast not yet runne through the course of them ; if thou hast full experience of them , and the end of them , as he had , thou wouldst finde them vanitie , and vexation of spirit . So much for the first , the emptines and vanitie of the Creature . I say this , if God be All-sufficient , it should lead vs vnto a further knowledge of the Creature , and so likewise it should leade vs to a further knowledge of Almightie God. That is ; To see a contrary fulnesse in him , I must runne briefly through this , Labour to see him in his greatnesse , labour to see him in all his Attributes , to see him in his vnchangeablenes , to see him in his eternitie , in his power , in his providence . You shall see in Psal. 102. 21. what vse the Psalmist there makes of the Attributes of God ; I said O my God , take me not away in the midst of my dayes , thy yeares indure from generation to generation , thou hast before times laid the foundations of the earth , and the heavens are the worke of thy hands , they shall perish , but thou shalt indure , even they all shall waxe olde as a Garment . The meaning is this , when a man hath proceeded to this , that he sees the vanitie of the Creatures , he lookes vpon them all , as that they will all weare and waxe old as a Garment . A garment that is new at the first , with long wearing , you know , will be spent , and will breake into holes , and at length be fit for nothing , but to be cast away . So , sayth he , shall the whole body of the Creatures be . Now , when we consider this , that it is a mans owne case , and every Creatures , let a man helpe himselfe with this , that God is eternall , and remaines for ever , and therefore , if a man can get to be ingraffed into him , to dwell with him , that will helpe him out of that weakenesse , and mutabilitie , and changeablenesse that is in the Creature ; and therefore in Psal. 90. sayth he , Lord thou art our habitation from generation to generation . As if he should say ; When a man dwels with God , he is a safe house , a Castle , that when generations come , and goe , & times over our heads , there is a change of all things , yet he is a Rocke , he is a Castle , he is a Habitation , there is no change in him ; So that , when you finde these defects in the Creature , goe home to him , and labour to see his immutabilitie , and eternitie . And so , likewise , when thou seest thy inabilitie to doe any thing , when thou seest that weakenesse in the Creature , that it is not able to bring any enterprise to passe , then looke vpon his providence , and his almightie power , in that he doth all things that belong to him , he guides them . My Beloved , the serious setting of our selues to consider the providence of God , and his almightie power , will discover to vs his All-sufficiencie more then any thing besides . In briefe , consider this ( to perswade you a little of the necessitie of it , that you may be fully convinced of it , that every particular , and every common thing , must needs be guided by him , and directed by him ; I would aske but this question ) First , are not all made by him ? you will grant that , that every Creature , even the smallest , are from him , there is no entitie but from him : Certainely , then there is an end of it : for he made nothing but for some end ; and , if there be an end of it , he must guide it , and leade it to the end , otherwise , he should leaue the building imperfect , otherwise he should but begin a worke , and leaue it in the middle , otherwise the Creature should be lost , and perish , and that through a default of his . But there cannot be said to be any default , any want of goodnesse in him , in the great builder of things , and therefore , it must needs be ●hat he guides every Creature vnder the Sunne , even the smallest of the Creatures , he guides , and directs them to their ends . Providence is nothing else , but to guide , governe , & direct every Creature to their severall ends , and businesses , to which he hath appointed them . Besides , how is it that you see things sitted one to another as they are ? Is it not the providence of God ? When vousee the wheeles of a Watch fitted one to another , when you see the sheath fitted to the sword , you say this is some Art , this is not by accident ; Even so it is in nature , you see a fitting of one thing to another , in the body , in the Creatures , in every thing in all the senses , in the Sunne with the ayre , in the eye with the light and the colours , with the transparent medium . The fitting of one thing to another , shewes that there is an Art that doth it , the providence of God. Besides , the constancy of things ; we see , they goe their course . Those things that come by accident , that come by chance , and not by providence , they fall out vncertainely , now one way , and then another , but , we see , all the workes of nature , goe in a certaine constant course . And , lastly ; Looke but vpon a house , or a family ; if there be not a providence , it will quickly be dissolved ; there is not any family , but it will be so ; and therefore , there is a neede of government also in the great family of the world : and if there be a government , it must needs be by him : for by man it cannot be governed : for the preservation of every thing is in the vnitie of it , and therefore , you see , any thing that is divided , that is the dissolution of it , as when the soule is divided from the body , and when the body is divided from it selfe ; So , likewise , in a family , or in a Common-wealth , when it is divided , looke how farre it goes from vnitie , so neere it comes to perishing , and the more peace , and vnitie , the more safetie . Now , if there were not one guider of all these , if there should be many guiders , there would be different streames , there would be divers well-heads , and if there were divers principles of things , that swerue this way , and that way , there would be a division in the nature of things , there would not be a vnitie , and by consequence , it would be the destruction of them . And therefore , of necessitie , first there must be a government , or else how could the family stand ; and if there be a government , it must not be by man ; and if it be not by man , it must be by one that is God. Now the objections in briefe ; we see many things are casuall , and you may strengthen the objection out of Eccles. 9. 11. I see ( sayth he ) that the race is not to the swift , nor the battell to the strong , nor yet riches to a man of vnderstanding , but time , and chance befals every thing . To this , I answer , in a word , that it is true , there are chances that fall out in all these things , that we call properly casuall , or accidentall , when some thing comes betweene a cause , and the effect , and hinders it . As when a man is going a journey , and an Axe-head fall off , and either wounds him , or kils him , it comes betweene the effect , and the cause , betweene his doing , and that which he intended ; if the fire be burning , and water cast vpon it , and hinders it , that is casuall , because it takes off the cause from its intention ; So it is in this , wherein the Wiseman instanceth , when a man is strong , and some accident comes betweene , and hinders him from obtaining the battaile , when a man hath wisedome , and some accident comes betweene , and hinders him from obtaining favour ; This is that which we properly call chance . Now it is true , there is such a chance in the nature of the thing , but yet , consider this , though this chance be contrary to the particular causes , yet it hath a cause , and it riseth from the vniversall cause ; so that it is called chance ; because it thwarts , and comes betweene the intention of the particular cause , but it doth not differ from the intention of the vniversall : for those accidentall things haue a cause , as well as the things that we intend , haue a cause : somewhat there is that is the author of all causes , that is the first of all causes , and therefore it is impossible , that any thing should be totally by accident . And therefore , I say , whensoever you finde this , it is so farre from being casuall , if you looke into it exactly , that then the providence of God is most seene in it of al others , so far is it from comming by chance ; because those things that are done by particular causes , according to their intention , we vsually ascribe it to them , but when there is an intercurrent action comes , that we call chance , that belongs to the vniversall cause , and is to be ascribed to him , and hence it is , that the Lord vsually in the dispensing and administring of contingent things , he turnes things rather by accidentall causes , by casuall things , then by those causes that haue influence into their effects ; because his owne hand is most seene in it , he gets the greatest glory by it , when he turnes greatest matters by a small accident , as we turne a great Ship by a little Rudder , therein his power and his glory is seene . And therefore , I say , when you see such a vanitie in the Creatures , labour to see the more fulnes in God ; if there be such an emptines , such a mutabilitie , such an instabilitie in the Creature , looke vpon his immutabilitie , and his eternitie , and labour to be partakers of it . When you see such an inabilitie in the Creature , to bring its enterprises to passe , labour to see his almightie providence , and to be perswaded of it , to think with thy selfe , there is not the least thing without this , there is not the least Creature that makes a motion , this way , or that way , but as it is guided and directed by him . I would willingly adde but this one word concerning the tryall , when we haue said so much of the All-sufficiencie of God , and of the emptines of the Creature , All the question is now how farre we practice this : Let every man examine his owne heart , and aske himselfe these questions . First , if a man beleeue that All-sufficiencie that is in God , why doth he terminate his affections in the Creature ? If there be nothing in the Creature , but emptines , why doe you loue the Creature ? why doe you feare the Creature ? why doe you reioyce in the Creature immediately as you doe ? Beloved , if there be nothing in that , but all be in him , we should see through the Creature , we should looke beyond it . It is that which is said of Shisack , 2 Chron. 12. he was but the viall , through which Gods wrath was powred vpon Israell ; so it was true of Cyrus , he was but the viall , through which Gods goodnesse was powred vpon Israell . If you did looke vpon every man , vpon every friend , and every enemy , vpon every Creature , he is an instrument of good , or hurt to you , but as an emptie viall in it selfe , through which God powres either his goodnes , and mercy , or else his wrath , it would cause you not to sticke vpon the Creature , not to wrangle with men , not to hate men , or to be angry with them : for that is but the viall : It would cause you againe not to be proud of the friendship of men , not to be secure in them , not to trust in them , not to thinke your selues safe in them : for they are but vials , through which God powres his mercy , and goodnesse towards you . Consider whether you be able to doe this . Looke on David , when Naball sent him a rough answer , an vntoward answer , he was exceedingly moved at it : When Shemei did the same , yea , and to his face , in a farre greater measure , he was not moved , what was the reason of it , but , because when he looked to Naball , he forgat God , he saw not God setting Naball a-worke to giue such an answer , he looked not to Naball as a viall , but as if he had beene the principall in the action in hand , and therefore he was ready to fly vpon him with impatience ( as you know how angry he was with him ) but when Shemei did curse him , he had reason , he thought , to be quiet , and not in the other case : because he looked on Shemei as a viall : God ( sayth he ) hath bid him doe it , and therefore he goes to God , and not to Shemei . Beloved , if you doe beleeue this All-sufficiency in God , and this emptines in the Creature , why are you not able to doe this , not to loue the creature , not to terminate I say , your affections in them , but to vse this world as though you vsed it not . That is ; All the things in the world , all the men in the world ? for indeede you would vse them , as if you did not vse them , if you did see an emptines in them , and a fulnes and an All-sufficiencie in God. Secondly ; If we doe beleeue there is an All-sufficiencie in God , why doe we goe out from him to take in present commodities , to avoyde present dangers ? Why doe we not serue him with the losse of all these ? For if he be All-sufficient , it is no matter what thou loosest , thou hast enough , if thou hast him . You may see it in Paul ( to resemble it to you , to shew you what I would haue said ) sayth he , we serue the living God , we take much paines in our Ministery , we suffer much , but haue nothing but imprisonment , nothing but fastings , and whippings , and stonings ; and why doe we it ? for we trust in the living God , and we thinke him to be All-sufficient : when he sayth , we trust in him , that is implyed . I say , now looke to thy selfe , art thou able to serue him , without looking to present commoditie ? Art thou able to doe as they did , when they were sent emptie , and yet were willing to doe the worke , and were content to haue no wages given them , because they trusted in God , & thought he was sufficient ? you see , our Saviour put them vpon it ; it is true , they lacked nothing , but yet that was the tryall . Moses , when he might haue had present commoditie , he left all , he left the Court of Pharaoh , he left Egypt , and went emptie away , he did not turne aside to these present Commodities , why ? because he thought the Lord was All-sufficient . And so Abraham , he left his Fathers house , and came into a Land , where he had not a foote ; because he thought God was All-sufficient ; God speakes to him , vpon that occasion , feare not Abraham , thou art in a strange Countrey , where thou hast no body to provide for thee , yet I will be All-sufficient . Those that wandered vp and downe in sheepes-skinnes , and in Goats-skinnes ; no question , they might haue had outward comforts aswell as others , if they would haue tooke that course that others did , but they were willing to leaue all present commodities : because they trusted in God , that he was All-sufficient . They suffered ( sayth the Apostle Heb. 11. ) the spoyling of their goods , they lost all , and wandered vp , and downe , and had nothing but dens to lye in , in stead of houses , and sheepe-skinnes , in stead of cloathes . This they did , because they thought him to be All-sufficient . I say , Consider whether thou be able to doe this , to let goe present wages , present comforts , and commodities , & not to turne aside to them : for , if God be All-sufficient , what neede is there of them ? If there be enough in him , why should you step out to them ? Moreover , if God be All-sufficient , why doe we sticke so much vpon particular meanes , to say , if such meanes be not vsed , I shall be vndone , if he be All-sufficient , it is no matter what the meanes be , he is able to bring it to passe . It is vsuall with men to say , if such a thing sayle me , I am vndone , and if such an evill be not removed . What are these but particulars ? this sticking vpon particulars is a signe we thinke him not All-sufficient . Isa. 60. 10. See what an expression there is for matter of meanes , He that walkes in darkenesse , and sees no light , let him trust in the Lord God ; he that walkes in darknesse , and hath no light , yet , if God be All-sufficient , put the case , there be no meanes at all , put the case there be vtter emptines , that there be not a sparke of light , but that thou walkest in darknesse and seest nothing to helpe thee , if he be All-sufficient , trust in him , let him that hath no light , but walkes in darkenesse , trust in the Lord : for he is then able to helpe him . Againe , if we thinke him to be All-sufficient , when we loose any particular means , it is but the scattering of a beame , it is but the breaking of a Bucket , when the Sunne and the fountaine is the same . Why should we be troubled at it ? If we did thinke him to be All-sufficient , when one meanes is broken , cannot he finde out another , if he be All-sufficient ? When he said to Paul , that all the soules with him should be safe , you see , there were divers meanes , all were not able to swim to the shore , and the Ship was not able to bring them to shore , but yet , by broken boards , and by one meanes , and another , all got to the shore ; So the Lord brings things to passe in a strange manner , sometimes one way , sometimes another , he breakes in peeces many times the Ship , that , we thinke , should bring vs to shore , but casts vs on such boards as we did not expect ; so he doth in the meanes both good and evill , somewhat comes in , and brings vs helpe that we never thought of . An enemy comes in and doth vs hurt , that we never dreamed of , and those , that we had our eye fixed vpon , it may be , doe neither of them . And so likewise , if God be All-sufficient , if he be thus exceeding great , consider , if thou see thine owne vilenesse , thy ignorance , thy emptinesse , in comparison of him . When Agur looked vpon God , and saw his greatnes , Pro. 30. he cryes out , that he had not the vnderstanding of a man in him . When Iob saw him in his greatnes , he abhorred himselfe in dust , and ashes , he had spoken once , and twice , but he would speake no more . And so Abraham , when God appeared to him , sayd , I am but dust , and ashes ; whether art thou able to say thus when thou lookest vpon God in his greatnes ? First , art thou able to say , I haue not the vnderstanding of a man in me ; That is ; Canst thou see the emptinesse , and vanitie of thy owne knowledge ? Canst thou learne not to murmur against God , in any of his wayes ? Canst thou learne to captivate , and bring vnder thy thoughts to the wayes of Gods providence ? Canst thou doe , as Iob did , saying , I haue heretofore taken exceptions , and murmured , and was discontented , and wondered at the wayes of God , and the workes of his hands , I haue done this once , or twice , but now I will doe so no more ? Iob knew God as well as we know him , but when God spake out of the whirle-winde , and made knowne his greatnes to him , this was the fruit of it to Iob , though he had spoken once , or twice , that is , before that time , yet now he would doe it no more . Canst thou be content to see the Lord going all the wayes that he doth , setting vp evill men , and putting downe good men , causing the Churches to wither , and the enemies to prosper ? Canst thou see all this , and yet sanctifie him in thine heart . Art thou able to say , that he is holy in all his wayes , and in this to see the greatnesse of God , and thy owne folly and weakenes ? Canst thou say , that thou art but dust , and ashes , and to say it in good earnest ? Canst thou looke on thy selfe as on a vile Creature , as Peter did , saying , Goe from me : for I am a sinfull man ? Then I will beleeue , that thou hast seene God in his greatnes , I will beleeue that thou hast seene him in his All-sufficiency , that he hath represented himselfe by his spirit into thy soule , in some measure , when thou seest these effects in thy soule , when thou seest thy ignorance , and thy vilenes , when thou seest what an emptie Creature thou art , sure this is another thing , by which thou mayst judge , whether thou hast experience , whether thou hast practised this doctrine , that we haue delivered of the All-sufficiencie of God , and of the emptines of the Creature . Moreover , if God be All-sufficient , why are we then so readie to knock at other mens dores ? Why are we then so readie to goe to the Creature , to seeke helpe , and comfort , and counsell from it , and to knocke so little at his doore by prayer , and seeking to him ? for , if he be All-sufficient , thou shouldst be abundant in prayer , thou wouldst take little time to looke to others , thy chiefe busines would be to looke to him , not onely in praying to him , but in serving him , and pleasing him : We knocke at his doore as well by the duties of obedience , as by prayer , and seeking to him ; if thou thinkest him to be All-sufficient , why dost thou not doe this ? Againe , if thou thinke him to be All-sufficient , why art thou not content to be at his immediate finding ? Put the case , he deprive thee of all things else , and doe with thee , as Parents doe with their Children , who giue them not a penny in their purse , but tell them they will provide for them , why art thou not content that God should doe so ? What , if he strip thee of all thy wealth , of thy libertie , of thy friends , so that thou canst looke for nothing but immediately at his hands , to feede thee as he feeds the Ravens , and the Lyons ; if he be All-sufficient , why dost thou not trust in him , in such a case , and rest vpon him ? Againe , lastly , if thou thinkest God to be All-sufficient , why dost thou not when thou hast any service , or dutie to doe , either belonging to God , or man , why dost thou not resolue vpon the doing of it , without looking to the consequence whatsoever it be ? For , my Beloved , if he be All-sufficient , then all our care should be nothing but to doe our dutie , and to leaue the successe to him . A servant that thinkes his Maister is able , and willing to giue him wages , and provide for him sufficiently at the end of the day , or the yeare , or the end of his service , he will be carefull to doe his worke , without looking to his wages , without making provision for himselfe , and so , if thou beleeue God to be All-sufficient , thou wilt seeke no more but to finde out what thy dutie is , what rule thou oughtest to walke by , what service thou owest to man in such a case , how to keepe a good conscience in such a businesse , in such a straight , in such a difficultie , thou wilt set thy wits a-worke to finde out this , but when thy wit is over-running thy dutie , and thou lookest to the consequence ( if I doe this and this , this will befall me ) that is a signe thou thinkest not God to be All-sufficient , thou thinkest thy Maister cannot provide for thee , but thou thinkest I shall be poore , when I haue done his service , and therefore I will provide for my selfe , I shall want comforts , I shall haue enemies come in vpon me ; if thy Maister be a Sunne , a Shield , and a Buckler , and an exceeding great reward , and thou beleevest him to be so , thou wouldst finde out onely thy dutie , and it is no matter what the consequence is ; So you see the three men did , we haue resolved that we will not worship thine Image , and whereas you tell vs of casting vs into a burning fiery Fornace , that we care not for , God is able to deliver vs , they did see Gods All-sufficiencie , and therefore they did the dutie . Certainely , Belovid , in any difficult case , no man will doe his dutie , except he be perswaded that God is All-sufficient ; Those three men would never haue refused to worship the Idoll , except they could haue said , and thought in their hearts , God is able to deliver vs out of thy hands , O King. This they sayd , and resolved to doe . And so Daniell resolved to doe his dutie , and not to goe a steppe out of the path , besides the Rule ; Well ; he shall be cast into the Lyons denne ; yet he keepes his resolution firme ; it was enough for him to doe his dutie , for the consequence of it , he left it to God : for he knew he was All-sufficient . You see , God watched over them , and delivered them all . And so likewise , in refusing to eate of the Kings meate , Daniell would not pollute himselfe , it was not lawfull for him being a Iew , it might haue cost him life , for ought he knew , if he had looked on the his consequence , but he resolved to doe it : Sayth the Text , he resolved in his heart to doe it , & committed it to God. And we see in all these three cases , God shewed himselfe sufficient : So he doth , when we looke to our dutie sincerely , and faithfully , when we doe it , and looke not to the consequence , he is then All-sufficient , and will shew himselfe to be so . And the like we see in the case of Mordecai , he thought it was a sinne to bow to Hamman , who was an Amalekite , he would not doe it ; Well , but they shall all be destroyed , he , and all the Iewes ; He tels Hester confidently , the Church should be delivered , but he knew not how , but , sayth he , if it be not by thy hands , thou shalt fare the worse for it , but certainly , sayth he , deliverance shall come to the Church , one way , or other , God is All-sufficient ; Herevpon she resolueth , saying in effect , whatsoever be the consequence , I will doe it , it is my dutie . And , you know , God shewed himselfe All-sufficient in delivering her , and him , and all the people of the Iewes : So , I say , if thou wouldst finde out whether thy heart beleeue all this , that is delivered , whether thou doe practise it , or no ; Consider , if thou canst doe it now or no : Consider , what thy dutie is vpon every occasion , & never looke to the consequence , either to the losse of preferments , of riches , or favour : for God is All-sufficient , he can bring it in . Be it againe , on the other side , such crosses , and losses are like to follow vpon it , yet he is All-sufficient , so that thou dost it more or lesse according to thy opinion of his All-sufficiencie . So much for this time . FINIS . THE SIXTH SERMON . GENESIS 17. 1. Walke before me , and be thou perfect . WE haue alreadie finished the first part of these words , God is All-sufficient . Which words containe the Covenant on Gods part , I will be All-sufficient , which here is expressed in the generall , but in other places more particularly , as I shewed you then when we handled the words : The other part of the words containeth the Covenant , or condition required on our part ; Walke before me , and be thou perfect . God will be All-sufficient vnto vs , that is his promise , and he requires of vs , that we should be perfect with him , he will be All-sufficient to them that depend vpon him , he will be wholly theirs that will be wholly his . So the maine point that we haue to handle , is that which God requires on our parts , without which we haue no interest in his Covenant , namely , that we be sincere and perfect , but before I come to handle this poynt , which is the maine , I will touch an observation or two by the way . And first from the Connexion , I am God All-sufficient ; therefore walke before me , and be thou perfect ( I will but touch it , because I handled the negatiue part of it at large . ) This we may obserue , that Every man is more or lesse perfect , as he is more or lesse perswaded of Gods All-sufficiencie . You see , that is made the ground of our perfect walking with God , that we beleeue him to be All-sufficient , and therefore , I say , as our perswasion of that is more or lesse , so every man more or lesse is perfect with God ; That is ; Looke how a mans faith in Gods promises , and in his providence , is more or lesse , looke how he hath found , by his experience , God to be more sufficient to him , or lesse , so is every mans walking with God more or lesse perfect . The reason of which is , partly , because it is Gods argument : when God vseth any argument , looke how farre that takes place in the heart , looke how farre the vnderstanding is convinced of it , so farre it prevailes also with the will and affections , and so farre it prevailes with the practise , and conversation of a mans life : When God shall make this the ground of our perfectnes , so farre , I say , as a man is convinced of it , so farre as he is perswaded of it , so farre it will prod●ce this effect , to make him perfect , and sincere in his walking with God. Againe , partly , the reason of it , is , because it heales that which is the cause of all our vnperfectnesse , and vnevennesse , which is selfe-loue . The reason why men walke not constantly , and perfectly with God , is because they loue themselues inordinately , they thinke to provide better for themselues : when a man is fully perswaded of Gods All-sufficiencie , it answers all those false reasonings , all those deceitfull arguments that selfe-loue is readie to bring to vs , vpon every occasion ; there is no man departs from God , but he thinkes , at that time , it is better for him so to doe : when it shall be answered him , God is All-sufficient , it is better for thee to keepe in the straite way , if thou seeke thy selfe , by disobeying of him , it shall be worse for thee , let all the false reasonings of selfe-loue be answered , and the heart must needs be perfect . The Vse of it , in briefe , is that we should labour to be perswaded of this truth , and apply it to make vse of it , vpon every occasion : when any command is presented vnto vs , when any thing is to be done , run to this principle , to be perswaded of Gods All-sufficiencie , that shall helpe thee to doe every dutie , that shall preserue thee from every sinne : for example , God hath commanded vs to deny our selues in our profit , in our credit , and our pleasures ; and many times it comes that we are to performe this dutie in particular cases , consider seriously then of the strength of this principle , that God is All-sufficient ; it will make thee able to doe the dutie throughly . What though thou be a looser in thy credit ? if God be All-sufficient , he is able to make it vp . What though thou be a looser in thy profit , as Amaziah was ? is not he able to giue thee fourescore talents , sayth the Prophet to him ? What though thou be a looser in thy pleasures , that thou loose , or want the pleasures of sinne for a season ; is not he able to make it vp with peace of conscience , and ioy in the holy Ghost ? And so againe ; We are commanded to take vp our daily crosse , and not to take base & sinfull courses to avoyd crosses , and troubles , and affl●ctions , when we meete with them in right and straight wayes , and surely , the way to performe this dutie is to be perswaded of Gods All-sufficiencie , let a man thinke that God is able to defend and carry him out , that he is able to keepe him in the time of those sufferings , that it is he that keepes the keyes of the prison doore , that opens , and shuts , when he pleaseth , it is he that makes whole , and makes sicke ; the issues of life and death , belong to him : Every mans iudgement , though he seeke the face of the Ruler , yet it is from hi● : let men consider , that it is not the creature that inflicts any crosse , or affliction , or punishment vpon vs , but it is he that doth it by the creature , and that will inable a man to beare any crosse , to passe through all varietie of conditions , and not to divert from a straight way , but to goe through the storme when he meets with it . And so we may say of every other dutie , to exercise the duties of our particular callings , not for our owne good , but for the good of others : Beloved , this is a speciall thing , men loose their liues , they loose that blessed opportunitie they haue to grow rich in good workes , that when every day they might adde much to their treasure , to their reckoning against the day of Iudgement , whilest they serue themselues , and seeke themselues altogether , it is but time lost . Now , I say , what is the reason that men in the exercise of their callings haue such an eye to their owne profit , and not to the profit of others , whom they deale with , that they haue such an eye to their owne credit , and advantage , and not to others good ? it is because they thinke they must be carefull to provide for their owne esta●e , to looke to themselues ▪ they haue no bodie else to doe it : let a man be perswaded that God takes care for him , that riches are as the shadow that followes the substance of a mans perfect ailking with God , that it is he that giues them , it is he that dispenseth them , it is he that giues the reward , the wages belongs to him , the care of the worke onely belongs to vs ; if a man would deny himselfe , and be a looser many times in his calling , be content to doe many things for the profit of others , to vse those talents that God that given him , not for his owne , but for his Maisters advantage ▪ I say , if he would doe this , he should finde God All-sufficient , and the perswasion of his All-sufficiencie is that that strengthens a man , and makes him constant in the performance of it . I might giue you the like instances , but I will not run any further . But this you may take for a sure rule , there is never any dutie that shall cost a man any perill , that shall cost him any labour , any losse that a man will be willing to doe , without the perswasion of Gods All-sufficiencie , he never doth it without this perswasion , he never fayles in it but as farre as he fayles in the beliefe of this . For example . Abraham when he was put on the hardest taske , to leaue his Countrey , and his Fathres house , he was perswaded that God would be with him , & would blesse him : for God had made him a promise to doe it , it was easie then to performe it , but afterwards , when he began to shrinke , and to doubt of this , that God might fayle him , that he would not be God All-sufficient to him , as when he went downe into Egypt , he denied Sarah to be his wife , what was the cause of this sinne ? but because he was afraid , the God could not defend him . And so David , how many hard taskes went he through , with all chearefulnesse , and constancie ? but when he began to fayle of this perswasion , that God was able to deliver him from Saul , and to bring him into the Kingdome , then he beginnes to step out from that dutie , and way of obedience , that he should haue walked in , to flie to Achis , &c. Therefore the way , I say , to make our hearts perfect with God , is to increase this perswasion of Gods All-sufficiencie . Now this we should doe especially at these times , when we are to receiue the Sacrament : for what is the Sacrament , but the seale of the Covenant , on both parts ? It is the seale of the Covenant , on Gods part , he promiseth to be All-sufficient , and the Sacrament seales this to you ; when it is said to you , take , and eate , this is my bodie , the meaning is this , Iesus Christ giues himselfe , and God the Father giues him , and sayth , take him ; That is ; Take Christ , with all his : it is certaine , he is a husband , that is All-sufficient , he is a field that is full of treasure , and so you must thinke with your selues , when you come to receiue the Sacrament , that Iesus Christ himselfe , is given to you ; That is ; Iesus Christ , with all his riches , and treasure , with all his benefits , and priviledges . Now , when you haue taken Christ , as it is a free gift , then consider all those particular benefits , labour to dig that field , and to see all the varietie of treasures in it , you shall finde that there is nothing that you can desire , but you shall finde it in him , you shall finde an All-sufficiency in him , both for this life , and for the life to come . Againe ; As this is the Covenant , on Gods part , that is sealed to vs in the Sacrament , so you must remember , that you put to your seale likewise , to confirme the condition of the Covenant , on your part : for so you haue promised , there is a stipulation , an engagement , remember that you keepe Covenant , and Condition with him , ( for it is reciprocall ) : for all Covenants must be mutuall , they must be betweene two parties , and remember , that thou put thy seale to it , that thou renew with God the Covenant , that thou hast made to walke before him perfectly . Now , the end of the Sacrament , is to remember this , doe this , sayth Christ , in remembrance of me ; as if he should say ; you will be ever and anon readie to forget this Covenant . Another point I desire to obserue , before I come to handle the maine , is from these words , walke before me , &c. it is a metaphor I finde very frequently vsed in Scriptures , and therefore we will not passe it over , walke before me , and be thou perfect . Whence we will therefore obserue , that There is a great similitude betweene a Christians life , and walking from place to place . I finde not any metaphor in the Scriptures vsed more frequently , and therefore it should teach vs some thing : for a metaphor , you know , is but a similitude that is contracted to one word , it is a short similitude , folded vp in a word , and somewhat is to be taught vs , some resemblance there is that we will labour to expresse , and make some short vse of it . When the Lord saith to Abraham , I am All-sufficient ; therefore walke perfectly before me , it is as if he had said , Abraham , I meane to be a good Maister to thee , I meane to giue thee sufficient wages , thou shalt want nothing thou needest ; now be thou carefull to doe thy worke , be not idle , sit not still , but be working ( for that is intimated by walking ) to walke is still to be acting in some thing , still to be working , to be in employment , and not sit still , so that this is intimated to vs , when he sayth , walke before me , that the whole course of this life is like a Iourney from one place to another . And againe , every particular action , is like so may steps taken to that Iourneys end , and ( marke it , I say ) looke what the rounds are in a Ladder , that goe from the bottom to the top , looke what the paces in a Iourney are , so many paces goe to make vp the Iourney , so doth every particular act go to make vp that Christian course that every man is to fulfill : so then , as every step a man takes , tends to some scope , or other , either East , or West , or North , or South , in generall and in particular , to some particular place , neare some Cittie , some Towne , or some Roome , so every action in a mans life , it either tends in generall to East , or West , that is ; to good or evill , it tends to the service of God , or to the service of Sathan , and , likewise , in particular , it tends either to this good dutie , or to avoyde this particular sinne , to this or that particular service of God , of Sathan , or of our selues , every action we doe . So that not onely the greater actions ( marke it ) but even the lesser , every one of them , it is like a pace in a Iourney , which that I may make plaine to you , you must know , that all the actions we do , either be actions that belong to our generall , or to our particular calling , or such as fit vs to them . Now take the lowest and the meanest action , your eating and drinking , your sleepe and recreation , they all are steps that tend to this Iourney , that tend to this scope , they are steppes , every one of them is a step nearer to God , and to heaven , if they be rightly vsed ; and from him , if they be not vsed as they ought . Whether you eate or drinke , or whatsoever you doe , doe it to the glory of God. Wha● ever you doe , marke that supreame scope , so that all actions tend to one or other of these ; now you make no question , but even those cōmon actions are steppes that lead to the Iourney , even as you see , take a servant that is set to worke , or to goe a Iourney , that is to mowe , or to driue a Cart , even the whetting of the sithe , is a part of his worke , as well as his mowing of the grasse , the provendring of his horse , is a dispatching of his Iourney , a going on in it , as well as when he rides , and so the oyling of the wheele , is a drawing on , as well as every steppe he takes : so , I say , it is in these common actions , that we make lesse account of , our sleeping , our eating , our drinking , our recreation , every one of them , is a steppe in the Iourney . I speake it for this end , that we may not neglect any action , that we may not despise the least of our actions : for there is not one of them , but it is a pace , or a steppe : so that this you must make account of ; every day you finish a great part of your space : for you doe many actions , and looke what actions you doe , see what they be , examine them at night : for every actions is a step , and either you step towards God in it , or you step from him ; either you step towards heaven , or towards hell : therefore looke to every action . But this is in generall . Now in particular ( to bring this similitude a little nearer ) you must consider in a walke from one place to another , when you goe in a Iourney , you haue these particulars . First ; There must be a place , a terme to which you walke , some whither , whither a man goes . Againe ; There must be a place , or terme from which a man comes . Againe ; There is a distance : for in a point , or a little space a man cannot walke . Againe ; There must be a ground to walke vpon . And there must be a path : for in particular Iourneys , as from Thebes to Athens , there is a straight path-way to walke to it , &c. These particulars we will expresse to you in this course of a Christian life . First ; I say , there must be a place to which a man goes , terminus ad quem , as we call it , and that is to grace , we travaile to grace , we travaile to the service , and glory of God , and we travaile to salvation , these I finde in the Scripture to be the ends , and the aymes , and the scope , and marke , at which every man is to looke in his Iourney , in the course of his life : Labour to grow in grace , which enableth vs to serue God , without which we can doe nothing : Labour also , when you haue it to come to the fruits , and operations , and effects of it ; that is , to spend your time in doing some thing that may tend to Gods glory , and service . And last of all , looke at the reward , looke at salvation , which is the end of that Iourney , there is no question of the two former , that the end is grace , and righteousnes ; there is more question of the latter , whether a man may make salvation , and the recompence of reward , an end , a marke , and scope , to which he travailes : but all these are our ends you shall see Act. 26. 18. Paul is sent to preach to the people ; and this is the scope of his preaching , he was sent to open their eyes , that they might turne from darknes to light , from the power of Sathan to God , that they might receiue the forgiuenes of sinnes , and an inheritance among them that are sanctified by faith in Christ. Marke it , that they may turne from darknes to light , there you see the scope is light ; because , without light , a man cannot see his way , Grace helpes a man in his Iourney , as light doth : the next thing is , from the power of Sathan vnto God ; That is ; from living in bondage to Sathan , to serue God , to doe that which stands to his glorie , and advancement , and then lastly , that they may receiue forgiuenes , and inheritance amongst them that are sanctified by faith in me ; there is the reward : for a mans ayme is likewise that he might receiue the inheritance , that he might be saved , and haue heaven in the end . So likewise you finde it expressed Philip. 3. 14. Paul , sayth he , pressed hard toward the marke , for what purpose ? for the price of the high calling of God in Christ , there you see that the ayme that Paul had in following hard to the marke , you see there was a marke that he aymed at , and that he had expressed before to be found in the righteousnesse that is in Christ , and , sayth he , that I might obtaine the price of the high calling , the price ( that is ) the wages ; as a man that runs a race , there is a price propounded to him , and when he hath finished the race , he obtaines it , sayth he , this is one of my ends to obtaine the price : so it is said of Moses , Heb. 11. he had respect to the recompence of reward . So , my Beloved , in the journey you must make this account , you travaile towards grace , that is the scope that you ayme at , againe , your end is to serue God , to seeke his glory , that all your actions may tend to it , and lastly , that you might be saved , that you might haue the inheritance with the Saints . Now the terme from which we travaile is from sinne , from the service of Sathan , a●d our selues , and likewise it is from damnation ; so that you shall finde this difference in it , that all men , though they haue but one Iourneys end , yet there are different places , from which euery of them travaileth , according to the different sinnes , to which they are inclined , some men had need to travaile from covetousnes , some men againe , from prodigalitie , these seeme to goe contrary wayes , yet both ayme at the same Iourneys end , as two men that intend to come to London , one comes out of Kent , another comes out of the North , these men seeme to goe contrary , one goes North , and the other South , yet both agree in their Iourneys end ; so it is in this travaile , some men are subiect to be timorous , and discouraged , and cowardly in their actions , some men againe to be rash , and bold , these men haue contrary courses , yet they both travaile to the same mediocrity , to the same grace , to the same way of righteousnesse : so , I say , the termes from which we come are exceeding different , though the Iourneys end be the same to every man. Looke what the severall inclinations of men are , even therein to part from himselfe , to deny himselfe , to resist his personall , and particular lusts , that is the terme , from which he is to goe : and so likewise it is to be considered , that we travaile from damnation , that every steppe that a man takes in the way of righteousnesse , it is so many steppes from death to life , he is so much neerer his Iourneys end : for salvation is now neerer then when you beleeved , sayth the Apostle ; that is , looke as you travaile faster in the way of righteousnesse , so your reward is neerer , your comfort is neerer , and so you are farther from judgement , farther from destruction . Now , on the other side , it is to be considered , that as this is the ayme of the godly man , to looke to grace , and at the service of God , and at salvation , that is the way , tha● they travaile ; So there is another way that other men travaile , that looke at sinne , at destruction . I doe but set one by another , that you may learne to know the difference : there is a scope that every man hath , whatsoever a man doth , though he consider it not , yet he takes every steppe by vertue of that vtmost end that he hath . There is a generation of men that ayme at destruction , that ayme at sinne , at those wayes that lead downe to the Chambers of death . And , if you object , and say , I but no man propounds pounds such an end to himselfe , there is no man intends the destruction of himselfe . I answer ; It is true , it is not the end of the man , but it is the end of the course , as we say , it is not finis operantis , but it is finis operis ; as a theefe , that steales , his end is not that he should come to the gallowes , but his end is to get profit to himselfe , but yet it is the scope of the worke , though not of the workman ; so I say in this case , a man that hath not this ayme to serue God , to walke toward him , though he obserue it not , his ayme is destruction , that is the end of his worke , that way he walkes in leads downe to the Chambers of death . So you see , First , there is an end , a terme to which every man goes ; And , secondly , there is a terme from which every man comes . Thirdly ; in every Iourney there is a distance ; That is ; that dissimilitude betweene grace , and vs , and betweene God , and vs. Looke what distance , and difference there is betweene grace , and sinne , betweene righteousnesse , and wickednesse , that is the space that every man is to goe , that is the distance that he is to passe through ; so that even as in a Iourney you cast some part of the way behind you , and another part you are to passe vnto ; so you are to thinke in this Iourney : Looke how much victory thou gettest over any sin , so much of thy way thou hast passed . Againe ; Looke in what measure any sinne remaines vnmortified , any lust is not fully overcome , so much of thy way thou art yet to goe : so likewise , it is in the defect of graces , that is the distance that thou hast to fulfill . So in every mans particular calling , that course that God hath fixed to every man , that he hath prescribed to every particular man , to some longer , to some shorter , this is the distance of a mans Iourney . Iohn Baptist had a shorter course , he fulfilled his course , he preached not aboue three or foure yeares . Paul fulfilled his course likewise , a longer race , but it was that which God had appointed him ; so the dissimilitude betweene grace and sinne ; and againe , the course that God hath appointed every man he must fulfill , and serue God in his time , this is the distance and the space of this Iourney . Againe ; the next to this is the ground : for a man must haue some thing to hold him vp , when he walkes , the ground vpon which he walkes , is the time of this life in this world , the latitude of this life , that God hath afforded to every man , that is the field , as it were , that he walkes in : we see in the world great varietie of men , and varietie of courses , that is the ground , the space allotted to him , he may walke whither he will , he may walke which way he pleaseth . But lastly ( as there must be a terme to which , another from which , as there must be a distance , and a ground , so chiefly he , that walkes must haue a certaine path , a certaine way to walke in . In a wildernes , there is ground enough , but there is no path , but when you goe to a certaine place , there must be alwayes a certaine way , a certaine high way , a path that leades to it : now the path that we haue to walke in , you haue it diversly expressed in the Scriptures : Christ is said to be the way , we are said to walke in the spirit , if you be led by the ●pirit , walke in the spirit , and the way of Gods Commandements ; I will ranne the way of thy Commandements , saith David , when thou shalt inlarge my heart : and of Zachary , and Elizabeth , it is said , they walked in the way of Gods Commandements without reproofe . These are said to be the wayes , or the paths that we walke in , they all come to one : Christ is said to be the way : because as a man cannot come to a place , except he goe in the way that leads to it , so no man can come to God the Father without Christ ; that is ; without his intercession , without his guidance , and direction , except he lead you to the Father , that you come as sprinkled with his bloud , as clothed with his righteousnesse , except you come as being made accepted by his intercession , you cannot be accepted , and besides , except you goe the way that he directs you : for he is the day-starre , springing from on high , that guides our feete in the way of peace , without him you cannot come to heaven , you cannot come to the throne of grace : so he is said to be the way : Againe , the spirit is said to be the way , walke in the spirit ; That is ; walke according to the guidance of the spirit , follow the direction of the spirit ; and so the way of Gods Commandements , they are said to be the way ; because they are the rules we ought to walke by : So that the way is , when , in the name of Christ , when , out of respect to him , we walke by the direction of the spirit , in the wayes of Gods Commandements , when we obserue the rule . This is the way , this is the path . Now , if you aske how one should finde this way ? You must know , that though this be the way in generall , yet , in particular , that which must teach it thee , is to consider , first , there is a certaine tract that God hath made for vs to walke in , a certaine path that he hath chalked out , that which he hath described in his Word , that which all the Saints haue trodden before vs , both those that lived in former times , whose examples are related to vs , and those that liue among vs : First , there is a tract that God himselfe hath made , the way of his judgements are sine vestigijs &c. but the way of his Commandements are as a beaten tract , as a beaten roade ; A way that himselfe hath made plaine , by many directions , by many way-markes that he hath set , that men might know them , and likewise by the course of all the Saints , which is like a beaten way that is trodden by many thousands , from generation to generation , that is one thing that you are to looke ●o●see , if you be in that way , in the old way , in the way that the Law leads to ; in the way that all the Saints haue go●e in . Next to this the question will be , well but how shall I finde it ? I may be readie to misse this tract . I answer ; there is a certaine ●agacitie that God giues to a man , by which he findes out this way : for though the way be pl●ine in it se●fe , yet , my Beloved , it is not so 〈◊〉 every man , it is hard to find out this 〈◊〉 way . These steppes of Gods Commandements , I say , it is hard to finde them out , except there be a particular gift given him even as you see , there is a gift given to the dogge to finde out the hare , to follow her steppes , there is a certaine sagacitie given to that Creature , that another wants , by which it followes the steppes of the hare , which way soever she goes : ( I may vse it for a similitude , a farre-off expression ) So , I say , there is a sagacitie given to the Saints , a certaine new qualitie , that others want , by which they are able to finde out the steppes of Gods way ; so that they are able to tract him : When they are at a losse , they will not run on vopon a false sent ; but cast about , ( as sometimes they loose God , sometimes they know not which way they must follow him . ) This gift we must labour to haue . Therefore David prayes so oft that God would teach him the●e wayes , that he would make his way plaine before him , that he would direct him , &c. As acknowledging that he was not able of himselfe to finde it out , except God had guided him , and directed him to it . One thing more is to be added , that there is this similitude in it , that as , when a man goes a journey , it is a constant continued pace , it is not a little stepping to , & fro , and walking for recreation , a walking as a man doth in a Gallery , but it is a constant course , he walkes on ; So likewise , the course of a Christian life , it is a constant continued terme of action ; when a man doth not good by a fit or two , but when he continues in well-doing , when it is the ordinary constant tract of his life . Now we will briefly make some vse of it , and the vses shall be but these two , a●cording to this similitude , and the agreement of this walking with a Christian life . If a Christian life be of this nature , that it is like a walke in a Iourney , that every act is a steppe , then , my Beloved , it should stirre vs vp to consider seriously , what busines we haue in hand , for what purpose wee came into the world , namely , to goe a Iourney , not to sit still , not to be idle , we are to travaile a part of this Iourney every day , and therefore the first thing we are to doe , is to choose a right way : you must know therefore , that there are many thousands ( it is the common condition of men in the Church ) that thinke they are in a right way , and so goe on in it without examination , whereas you must know this , that every man by nature is set in a wrong way as soone as he comes into the world , wherein he travailes , as in a way that leads to destruction ; so that , till a man begin to see his error , till he begin to come seririously to consider , this is not the way I should follow , and to choose a contrary , No man travailes towards heaven , no man is in Cu●su , as we say , no man is in this Iourney till then . David sayth , he chose the way of Gods commandements ; that is ; there must be a choice : for this must be a speciall consideration , no man hath this without choice , and not onely so , that is not onely meant , to take it into consideration , that is naturall , but then a man is said to choose , when he pitcheth vpon it , when his resolution is fixed , when he determines vpon this way . Therefore , when you heare that there is such a walke , make that vse of it , choose the way of Gods Commandements . To choose ; that is , willingly to take that way , to goe it resolutely , to sweare within himselfe , as David sayth , I haue sworne that I will serue thee , and walke in thy way . I say , this we should bring our heart to , and you shall know it by this , whether you doe so or no : A man , that chooseth a way , that resolues to goe that way , if he be out of it at any time , and be told , Sir you are out of the way , he is glad of the admonition , he is willing to goe in to it againe : So that , I say , thou maist know , whether thou choosest the way of Gods commandements , what dost thou when any suggestion comes from the holy Ghost , that tels thee , this dutie ought to be done , this sinne ought to be abstained from , art thou obedient to it ? When thou art admonished by thy friend , that tels thee , this is not the way , this is an error , this is an obliquitie , art thou ready to turne out of it ? art thou glad of such an advertisement ? When thou hearest rules given thee out of the Word , from day to day , from Sabbath to Sabbath , art thou willing to practice them , when thy error is discovered to thee ? It is a signe thou choosest the way . Let a man resolue on the way to a Coast , to a Cittie , when it is discovered to him that ●e is out of the way , certainely , if it be the way that he hath chosen , he will easily be readie , and willing to returne to it . Indeed , that is a signe a man hath often the way . David chose to serue the Lord , and therefore , wh●● 〈◊〉 him told him of his adulterie , and murther , he quickly returned againe ; So it is with all the Saints , it is not so with other men , when they are told of going out , they goe on still , because , in truth , they haue not chosen the way of Gods commandements . Secondly ; It is not enough to choose it in generall , but likewise , you must looke to every step you take , take heede to every steppe in this way . My Beloved , as you heard before , there is not an action , but it is a step , it is a pace in the way that leads , either on the one side , or on the other , either towards hell , or towards heaven , and therefore it is not enough to looke that you walke in the way in generall , but likewise , you must ponder your steppes . You see that expression Pro. 4. sayth the Wise-man , Ponder thy wayes , and order thy steppes aright ; ponder thy wayes ; that is , a man is to consider every step he takes , is this right ? Doth this tend towards such a Iourney or not ? This pondering of our wayes , is exceeding necessary , it is that which David constantly practised Psal. 119. 36. I considered my wayes , that I might turn● my feete to thy testimonies . I considered my wayes ; that is ; Except a man looke narrowly to it , except he consider his steppes , from time to time , except he reflect vpon them , and looke which way they tend , he will not be able to keepe the wayes of Gods Commandements . And if you object now ; why , but is it necessary that a man must thinke vpon every action what his end is , when a man is busie in his studie , when he is busie in his trade , when he is busied in his particular cal●ing , is it necessary that every particular action should be looked vpon , that he should haue this actuall thought , whither doth this step tend ? I answer ; Beloved , it is not necessary , that it should be done vpon every action , but that it should be so farre done , as is necessarie , to keepe vs in the right way , even as , you see , it is in a iourney , when a man resolues to goe from one towne to another , he chinkes not every steppe he takes , I am going to such a towne : for , by vertue of his first intention he takes these steppes : so that the marke and the ayme that he hath , is the cause of every step , though he thinke not of it , every step he takes : So in the actions that we doe , I say , if the ayme be right , though we thinke not vpon every action we doe , yet it is done by vertue of it , and so God accepts of it . As , we see , an Arrow , when it flyes to the marke , or a Bowle , when it runs , there is not a new putting on , but by vertue of the first strength , by which it was throwne out , or by which it was shot , it passeth , and goes on towards the marke , so it is in a mans life : by vertue of the first ayme that a man hath , though he think not of it , vpon every particular occasion , his heart goes on , he travailes towards the marke : therefore , I say , it is no necessary in every action . Notwithstanding , it is necessary that it be very frequently done : because we are so readie to goe out of the way . There is a straight way , that God hath chalked out to vs , and we are readie , ever and anon , to turne out , we haue still some byas , or other , vpon vs , that drawes vs out from that way . Either some false feares , or some vaine hopes , or some fancy , and inordinate appetite , some thing , or other drawes vs out , that except a man looke very narrowly to it , except he be ever and anon reflecting vpon his wayes , he will not keepe the way , therefore it is necessary , that we be still considering , and pondering our wayes , and so much the rather , because , as the Apostle sayth , Know you not , that many run in a race ; As if he should say , all the world travailes towards heaven , every man goes something that way : therefore , sayth he , take heede ; there are but a few notwithstanding , that get the goale , that get the price , few that obtaine , few that overcome : therefore , saith he , take heede how you runne . So I say , there is much heede to be taken in this race , many goe out of Egypt , many that goe from sinne a certaine way , but they never come to Canaan , they walke a certaine way in the Wildernesse , but they come not home . Therefore , to direct you in it , you must know this , that there is a length in this way , there is a rectitude , and a straightnes in this way ; and thirdly , there is a certaine breadth in this way . There is a length in this way , and therefore you must goe hastily in it , you must run the way of Gods Commandements , as David sayth : for there is a length in it ; that is ; it will not be dispatched with an easie pace . God requires every man to make hast in it , he must quicken his pace in the way to heaven . My Beloved , the cause why men goe on slowly in this way , is from halting ; because they halt in this way : In other paces , sometimes we grow slow by wearinesse , but in the wayes of Gods Commandements , still our slacknes comes from halting , and therefore you haue that vsed often in the Scriptures ; men are said to halt betweene two opinions , that is one kinde of halting , betweene two Religions , he goes slowly forward in either of them , that halts betweene two , he profits little , he goes slowly on . As there is a halting betweene two opinions , so there is a halting betweene two objects , God and the world . A man desires to serue God , and yet he desires to haue vaine glory , or desires to make vp an estate , &c. I say , these divers affections , these divers respects to divers objects , when a man hangs too much vpon the world , when he hath an eye too much vpon vaine-glory , when he is tooke vp too much with pleasures , and divers lusts , this causeth men to halt in the wayes of Gods Commandements : halting , you know , is either when one leg is sound , and another lanie , or when we goe with one leg in a higher way , and another in a lower way , it comes all to one ; that is , when the heart doth not wholly looke vpon God , but lookes much to the world , therefore you see men much drēched in worldly businesses , that are over-come with them , that are drowned in them , they goe slowly on in the wayes of Gods Commandements , that goe with one leg in Gods wayes , and another out of them : And so likewise when one affection , and one desire shall be good , and another shall be lame , this causeth a halting in the wayes of God. And therefore , if you would run , you must haue both feete whole , and sound , without lamenes , and both feete must he in the way ▪ When a man is thus disposed , he runs the wayes of Gods Commandements ; that is ; let him finde what is the cause of his halting , and of his slacknesse , if it be worldly mindednesse , the way to quicken him in his pace , is to weane his heart from the world ; if this be the cause that makes thee slacke , and dull , and heavie , and indisposed to prayer , and to other holy duties , something thou doest , and thou goest in thy way , but slowly , and dully , that is the way to heale it : And so againe , if it be some strong lust , be it what it will be , that causeth thee to halt , and to goe slowly on , heale that , and thou shalt be able to run the wayes of Gods Commandements . David cals it a straightning , when he could not run . Therefore , sayth he , I shall run the wayes of thy Commandements , when thou hast inlarged my heart . That is ; Every lust is a straightning ; the remooving of it giueth a libertie to the heart , every lust is as fetters , and shackles that straiten the spirit , that are a bondage to the spirit , that take away the libertie of the spirit : Therefore the remooving of the lust , whatsoever it is , that sets thee free , as it were , and when thou art free , and at libertie , when there is no impediment , thou artable to run the wayes of Gods commandements . The second is , there is a straightnesse in this way , there is no way that leads to any place , but it is straight : for , if it were crooked , it would not lead to that place . So that every walke , every certaine walke is straight , so are the wayes of Gods Commandements , they are straight ; now straight is a relatiue word ; that is , it is betweene two extreames , as we say , it is straight , when a lyne runs betweene two points , and goes not out , from either of them , that we call straightnes , if there be any exorbitation of the lyne , now it is not straight but crooked , now the way is said to be straight in regard of these two termes . A man indeede goes from misery to happinesse , and the wayes of Gods Commandements , are the straight wayes that lead to that ; if you walke crooked in the way , you step out to one of the two extreames ; that is ; you step out from the way that leads to happinesse , you step out to some trouble , to some mischiefe , to some evill , to some punishment , when you step out from the way of Gods Commandements . So that that is to be observed , that this is a straight way ; And therefore , seeing this leads straight to happinesse , every declination is a stepping out to misery . You haue reason to take it ; for it is the shortest way , that is one condition : you haue two motiues to take this way . One is , it is the shortest way ; the other is , it is the plainest way . We haue a rule in the Mathematicks ; Alwayes the straightest line is the shortest , looke how much bending , and crookednesse there is , so much the more length there is in it , the straightest way is the shortest : So , if thou wouldst goe the shortest way to happines , keepe the way of Gods Commandements , ( if thou dost not know that , thou goest about , thou art a looser by it ) that is the neerest way . For example ; that I may a little expresse it to you , Iacob , when he would goe about , & not keepe the straight way , when he would make hast to get the blessing , it was a going out from Gods wayes ; was it not a going about to his happinesse ? You know how many yeares trouble it cost him . So David , when he would goe out of the way , in his adultery , and murther , did he not goe about towards his happines ? Was he not an exceeding great looser by it ? You know how much it cost him , what great afflictions he had , the sword never departed from his house ; what great trouble , being cast out of his Kingdome by Absalom ? &c. that was a going about to his happines . So this is a sure rule , let there be any crookednesse in a mans wayes towards God , it is a going about to happinesse . And so Asa , his heart was perfect all his dayes . But when he was out of the wayes of God , when he stepped out of these wayes , and made to his feete crooked paths , did he not goe about for his owne happines ? The Prophet comes , and tels him , Asa , because thou hast done this , from hence thou shalt haue warre : the case was this , Asa would needs seeke to the King of Assyria , and the King of Damascus for helpe , it was a sinfull pollicie in him , it was a going about , he shuld haue kept the straight way , and haue trusted God with it , when he would doe this , when he was crooked in his wayes , it was a leading about to his happines , the Prophet comes and tels him , the host of the King of Aram should escape out of his hands , and likewise he should haue warre all his time , and so he had much trouble at home , and warre abroad , and at length he was given vp to a sore disease that was his death . Thus he went about , and so doth every man when he finneth : for the other is the straight way . Secondly ; As it is the nearest way , so likewise it is the plainest way . When a man will goe out of it , he meets with snares , there are vanities in those wayes , as it is said , he catcheth the craftie in his owne deceit , or in his owne actions , and enterprises , 1 Cor. 3. he catcheth the craftie ; that is , if a man will goe out of the way of Gods Commandements by any carnall pollicie and wisedome , it is not a plaine way , it is a way wherein he shall meet with one trouble or other , he shall meete with some snares there , he shall not goe safely in it . So that , my Beloved , you may take that for a sure rule , when a man goes out of Gods wayes , he is not safe , he is subiect to some snare , to some 〈◊〉 ▪ where in he may be taken : therefore let vs keepe the straight way , it is the best , and it is the neerest . As it is said of Ahymaaz , he ran the way of the plaine , and so though Cushi went out before him , yet Ahsmaaz came to his journeys end much before Cus●● ; because he went the way of the plaine : So he that goes through the plaine way , though he seeme to haue present disadvantage , and trouble , yet when all is summed vp , that will bring him soonest to his journeys end , he shall come soonest to happinesse and quiet that way , he that takes the fairest course , by probabilitie in carnall wisedome , and pollicie , and steppes out of Gods wayes , though he thinke that the neerest way , yet he shall finde that he goes about . Let a man thinke with himselfe , by declining , I may escape such a trouble , such a straite , such a disadvantage , that will befall other men : perhaps thou maiest , but yet , I say , thou goest about , thou art no gainer by this , it shall be paid thee home in arrerages , thou shalt loose it in the long race , thou shalt finde , that he that goes the plaine way , shal come before thee to thy journeys end , to the happines that we all ayme at ; that is certaine still , he that keepes the right way , he takes the shortest way to happinesse , he that thinkes he takes a wiser course then God , and therefore will decline those troubles , by wynded wayes , that another brings vpoā himselfe by keeping the plaine way , I say , he shall finde himselfe deceived , he goes about towards his happinesse . The last is , as there is a length in this way , and a straightnesse in it , so there is a breadth in this way , there is a latitude , or breadth , a certaine proportionall breadth . The way to some man is broader then to others , and to the same man the way in some places is broader , in some narrower . The Iewes way was narrower , then ours , there is a Christian liberty that hath inlarged this way , and made it somewhat broader to walke in : for , as the Christian libertie is more so likewise is the way broader : We haue more libertie then the Iewes had in many things , we are freed from that yoke of bondage , that strict observation of Mosaicall Ceremonies : And so againe , I say , one Christian hath a narrower way then another ; that is ; as a man is subiect to more temptations , to more occasions of sinne , so must he make his way narrower , he may not walke in so broad a path as another . Againe , the same man in some part of his way must choose a narrower way , in some he needs not ; As , for example , a man that is subiect to run out in such a recreation , another man may walke in a broader path in the vse of that recreation , then he may : for to him it is an occasion , he is readie to be snared , and to be transported with it : one man is apt to be carried to drunkennesse , if he see but the Wine , if he come but neere it , he must not looke on the Wine in the Cup ; one man is quickly set on fire with incentiues of lust with an object , he may not come so neere , nor be so bold with them as another man may , one man is apt , if he come to such a company , to receiue some hurt , to be intangled with them , he is apt to learne their wayes , to goe along with them , such a man may not be so bold to come neere that company , as another may , that is not subiect to that temptation , so that there is a breadth and a narrownes in these wayes . Now our care must be , not to goe beyond this breadth : for it is a narrow way , there are few that finde it , Math. 7. Therefore , I say , we had more need looke to it , that we step not aside , that we loose not our way . Beloved , it concernes vs much to looke to it ; because , when we goe out of Gods paths , we are still exposed to some hazard , and to some danger , we should looke to it , not onely for obedience to God , but for our owne sakes : let a man be found out of the breadth of this way ; that is , let him take more libertie then he may ( for it is profitable for vs to know both our libertie , and our restraint , ) and he shall finde still some misery , or other shall come vpon him ; take heede , therefore , least God meete thee out of the way at any time ; as he said to Eliah , What dost thou here ? What makest thou here Eliah ? indeed it was his fault , when God had beene with him so mightily , and had given him rayne at his desire , to worke such miracles : againe , to send fire from heaven to consume the sacrifices , and after to slay so many Prophets of Baal , for a word of Iezabell , that was but a weake Woman , to run from her so many miles , as farre as his feete could carry him , it proceeded from timorousnesse , and feare : God meetes with him , and saith , What dost thou here Eliah ? What makest thou here ? As if he should say ; thou art out of the way . Though the Lord dealt mercifully with him , yet it was his fault , he was out of the way , as sometimes feare puts vs out of our way , and sometimes againe other passions , as Hagar went out of her way from he mistris ( as we see in the Chapter before the text ) Hagar Sarahs maid , whence commest thou ? And whither goest thou ? Gen. 16. 18. Where he puts her in minde of that dutie she did owe to Sarah , of that particular calling she was in ; As if he should say ; Hagar dost thou remember what thou art ? dost thou remember what particular calling thou art in ? Art thou not Sarahs maid ? Thou shouldst be about Sarahs businesse , what dost thou here in the Wildernes , running from thy mistris ? If thou be Sarahs maid , whence commest thou ? And whither goest thou ? As if he should say ; thou art out of thy calling , thou art out of thy way . So you must thinke with your selues , when any man goes out of his calling , when he goes out of his duties of either of his callings , if God should meete him , if an Angell should meete him , and should say , What dost thou here ? thou that art a Minister , what dost thou doing the thing that belongs not to such a one to doe ? Thou that art a Tradesman , a Lawyer , a Student , whatsoever the calling , and busines be , that God hath set a man in , when he is stepping out to by-wayes , that are not suteable to such a calling , God may say to thee , and thou maist say to thy selfe , What dost thou here Hagar , Sarahs maid ? He puts her in minde of her calling , so must we , and so much the rather , because we are never out of our way , but at that time we are from vnder Gods protection , we are from within the pale , we haue no promise of safetie , it makes vs exposed to some hazard , or other , and , therefore , Beloved , be carefull of this . As the Israelites , in the Wildernes went not a step , but as farre as they saw the Cloud going before them , so , I say , goe not a steppe , but as farre as you haue a warrant , as farre as you see God going before you , and this shall be for your comfort . But you will say , it may be , God will lead me by these straite rules to prison , to losses , to crosses , to disgrace , to losse of preferment , to losse of friends ? Beloved , know this , that the Cloud , as it was a direction to them , so it was a protection likewise , they never followed the Cloud , but they were safe , the Cloud was a defence to them wheresoever they went : As we see , Esay 45. The Lord will create vpon every place of Mount Sion , and vpon the assemblies thereof , a Cloud of smoke by day , and a shining flame of fire by night : for vpon all the glory there shall be a defence . Before he had said he would lead them by the spirit , this leading of the spirit , he compares to the leading of Israell in the Wildernes ; as they were led with the Cloud , so shall you , and if you follow the Cloud , it shall be a defence to you ; so , I say , walke with God , and he will be a defence to you : it is no matter what the wayes are , he is able to beare you out : for safetie is a part of your wages ; therefore that belongs to him , your businesse is nothing , but to finde out what your way is , and to walke in it , the care of the worke belongs to you , and the other is not your care : therefore ( to shut vp this exhortation ) learne to doe this , to pray , that God would shew you his wayes , that he will incline your hearts , that he will reach you , as he doth the Ants , and the Bees and not onely shew you the wayes you are to walke , but giue you a secret instigation , and inclination to them , and if you seeke him , and your hearts be vpright , and depend vpon him , he will shew you the path , that you are to walke in : he puts in that condition , that your hearts be sincere , and vpright . Againe , let vs depend vpon him , that we may seeke to him , and trust in him , and he will shew vs the way . And , as we are to seeke the way , so we must run it , and not be slow , and slacke in it , but runne the way of Gods Commandements , that is ; goe apace . Now every mans pace is according to his meanes , and his abilitie , according to the might that God hath given him : for that may deceiue vs ; A man may thinke he goes fast , when he goes but slowly ; because it is not according to his ability . As , you know , a tall man when he doth but walke , he goes much faster then a childe when he runs , and yet he goes but slowly ; because it is not according to his abilitie . Beloved , our walking is faster & slower , according to the severall meanes , and strength that God hath given to every one of vs : some man hath a larger vnderstanding , hath more grace , more experience , better education then another ; he must runne faster , he must doe much more good in his owne person , he must be more frequent , and servent in holy duties , he must be more diligent in drawing others to God ; another , that hath received lesse , though he goe a slower pace , yet it may be running to him , when the former doth but walke : So , in every particular ; A rich man that giues so much , it is but a slow pace to him , when another , that is poore , giues lesse , and that is a quicke pace to him . And so in like cases . Therefore , I say , let vs choose out the right way , let vs pray to God to direct vs , to shew it to vs , vpon every occasion , that we may not misse it . And let vs not onely walke slowly , but let vs walke apace , and run the way of Gods Commandements . So much for this first Vse . THE SEVENTH SERMON . GENESIS 17. 1. Walke before me , and be thou perfect . WEE proceede to the second Vse which remaines ; I told you the similitude lyes in these two things . First , in the manner of the Iourney , there is a Terme to which we goe , there is another from which , there is a distance , there is a path , &c. The second Similitude was in the constancie , and continuednesse . Now our second Consequence , or Corollarie , we must draw from the second Similitude ; betweene a Christian life , and a Iourney from place to place : I say , it agrees with it in this , that they are constant , there is a continued tenor of actions in a Christian mans course : from whence , I ●ay , we draw this : If it be so , if there be this Similitude betweene them ; why , then let no man Iudge of himselfe , or of others , by a step , or two ; let him not judge of himselfe , I say , by a few actions , but let a man consider , what his walke is ; Walke before me , and be perfect : Let a man consider what the ordinary , and vsuall course of his life is : if you should doe otherwise , my Beloved , you shall finde it , it you judge a man by an action , or two , you shall see , the best of the Saints haue beene subject to divers fallings , you shall see , Noah drunke , and you shall see Lot committing incest , you shall see Moses speaking vnadvisedly with his lippes , you shall see David committing murther , and adulterie , and making Vriah drunke , many such faylings you shall see in all the Saints , you shall see Hezekiah boasting of his treasure , you shall see David numbring his people , &c. So that , if you judge of men by a few actions , and not by their constant course , you shall condemne the generation of the just . Againe ; It is as true on the other side , if you will judge a wicked man by a few steppes , and not by his ordinarie course , you shall be as readie to justifie the wicked ; you shall finde Cain sacrificing , you shall finde Saul among the Prophets , you shall see Iudas among the Disciples , you shall see Herod entertaining Iohn Baptist , you shall see him heare him gladly , doing many things at his Preaching , and admonition , this you see frequent , and vsuall : Therefore , I say , were not to be judged by a few actions , and a few paces , but by the constant tenor of our life , by what we doe in ordinarie , and vsuall course : for there is no man so good , but he may haue some swarvings , though he haue chosen the way of Gods Commandements , yet oft he may misse that way , oft he may be drawne out of that way , oft he may be transported with some strong temptation . Againe , on the other side , there is scarce any man so bad , but sometimes he may come into the way . You haue men that haue no constant place to travaile to , yet , for a fit , they may goe into the high way , as a theefe , or a robber , you know . Therefore , let vs learne hence , not to judge our owne estate , or other mens , or censure either our selues , or others by a few actions : for I haue this ground for it , that you may see the reason of the rule . A mans constant course proceeds from the inward roote , and frame of his disposition , from those principles , that are ingrafted in him , I say , his constant course proceeds from it . Those same by-scapings out , whether to good , or evill , they doe not proceede from the frame of the heart , but from the evill that is in the good , and from those good things that may be in the evill . You shall see it so in nature : Take a river , let it be dammed , and stopped vp , yet let the course of it be naturall , let the vent , and streame of it be to goe downeward , at the length , it will over-beare the damme , and will runne over it ; or let water , that is sweete , be made brackish by the comming in of Salt water , yet , if naturally it be sweete , at the length , it will worke it our ; so , I say , it is with every man , looke what the constant streame of his disposition is , looke what the frame of it is , that which is most naturall , and inward to a man , though it may be dammed vp , and stopped in such a course , for a time , yet it will breake through all impediments . Though there be some brackish , some evill , and sinfull dispositions , that may breake in vpon them , yet they will weare them out ; So it is as true , on the other side ; let a wicked man step into a good course by some trouble , he is fallen into , or by some good familiaritie , or good education , or some good Minister , yet long he will not hold in it , he will breake through that impediment : because his naturall disposition , the streame of his heart runs another way . Besides ; As there is this ground of it , so there is another cause of it ; Because the outward occasions both for good and evill , I say , they are both forcible , and yet transitory . Evill men , haue some outward things , some outward helpes , which put them on to a good course , they are so effectuall ; and yet God suffers them not alwaies to haue them , but takes them away , they are but transitory , Therefore a man may walke in a good course , whose heart is not yet right , and yet long he shall not doe it : because those outward occasions shall be tooke from him : As , for example , Ioash walked in the wayes of God , all the while that Iehoiada lived , here was the outward occasion , he was drawne with another mans synewes , he was heated with another mans heate ; and when that man was tooke away , you see , he fell to his owne course , and by as againe ; the outward occasion was strong , but it was but for a time , and so he returned to his old course . The like in the case of Vzziah , he was hemmed in for a time , with Zachariah the Prophet , but , sayth the text , after his dayes , his heart was lifted vp to destruction . And so Herod , he kept within compas●e , he was stirred vp to doe many things at the Preaching of Iohn Baptist , but he did not alwayes continue : for God so disposeth it , in his providence , he will not suffer evill men alwayes to haue these outward occasions of good ; As it is as true , on the other side , good men may haue strong temptations , that may transport them for a fit , but God will not suffer them alwayes to lye vpon the godly , he will not suffer a temptation of affliction , he will not suffer the rod of the wicked to lye alwayes vpon him , it may for a time , and he may for a fit , put out his hand to wickednes , he may , vpon some exigent , vpon a sudden , when he is put to it , vpon some outward trouble , or cros●e , when his heart is shaken , and distempered , when he is not himselfe , but God so disposeth of it in his providence , that they shall not alway lye vpon him , but they shall be remooved in due season , as well as the helpes to good shall be taken from the wicked . So , you see , that may come to passe for a few steppes , for part of the Iourney , an evill man may goe right , and a good man may swarue from the straight way : Therefore , let vs neither judge our selues , nor others by it : for , if we should , we should justifie the wicked , and condemne the generation of the just . So much shall serue for this , and for that point . The next , and maine point , that we intended , was this , That whosoever hath interest in Gods All-sufficiencie , must be a perfect man. That is ; He must be sincere , he must haue integritie of heart ; though he may be subject to many infirmities , yet God requires this of him . If I be All-sufficient , sayth he , to any ( that is the scope of it ) he must be perfect with me ; I am All-sufficient , therefore be thou perfect ; otherwise thou hast no interest in this All-sufficiencie of mine . The poynt is cleare , and it is a poynt well knowne to you , I shall not need to confirme it by any other places of Scripture , but rather spend the time in giving you the grounds of it : And secondly , in shewing to you what this intirenesse , and perfection , and sinceritie of heart is . First , I will shew the grounds why no man shall be saved , he shall never haue part in this All-sufficiencie of God , except he be perfect , except he haue integritie of heart . First ; Because the new Adam should otherwise not be so effectuall as the old ; the new Adam should not be so powerfull to communicate grace and life , as the old Adam is to instill corruption and sinne ; for the finne , that hath beene conveyed to vs by the first Adam , hath an integritie in it , it hath gone over the whole soule , there is a whole bodie of death , that hath possessed vs ; Now should there not be in those redeeming actions by Christ a contrary integritie , and perfection , a throughout holines , as I may call it ? The plaister then should be narrower then the sore , and the remedy should be inferior to the disease . Beloved , you know , a leprosie is gone all over , except the holinesse went all over too from top to toe , I say , there would not be an answerablenesse in the second Adam , he should not be able to doe as much good , as the first was able to doe hurt . Secondly ; the worke of Redemption should be done but by halues , if the Lord should dispense with imperfect holinesse . The workes of Creation , you know , were perfect , God looked vpon all his workes , and he saw that they were very good . Beloved , doe you thinke the workes of Redemption should come short of the workes of Creation ? Are not they likewise perfect ? when the Lord shall looke on that worke , shall he not say likewise , it is very good ? If you doe marke the parts of it , hath not Christ redeemed vs from our vaine conversation ? The holy Ghost , doth not he mortifie every sinfull lust ? The bloud of Christ , doth it not wash every sinne ? The Word , and meanes of grace , doe they not strike at every rebellion ? It is certaine , they doe , and therefore , there is an integritie required in all : otherwise , I say , there should be an imperfection . If you object , notwithstanding this , though Christ hath redeemed vs , yet , you see , there are many imperfections left in men ; and therefore , how can you say the workes of Redemption are perfect ? I answer ; They are not perfect in degrees : for they must haue a time of ripening ; but that which wants any part of perfectiō , though it be ripened , when it wants the roote , and principle , when the frame , and first disposition is not right , let it grow vp never so fast , it will never be perfect : So this is true of the workes of Redemption , of the works of God in a mans heart , of destroying the workes of Sathan , and setting vp a new building , which is the worke of Iesus Christ , and the end , for which he came ; I say , this is true of it , it is perfect , it wants onely growth : As , you may say , it is a perfect seed , when it is ripe , it will be a perfect flower ; or it is a perfect plant , when it growes vp , it will be a perfect tree , it is perfect in all respects . Such a perfection is in the workes of Redemption , and , if the heart of man be not entire , if the worke of grace be not throughout , if there be a defect in the principle , and constitution of it , there should be a defect in the workes of Redemption , that cannot be . Thirdly ; if there was not a perfectnesse of heart wrought in all those that should be saued , the commands of the Gospell should be commands of impossibilitie : for the Gospell requires at our hands , that we should haue respect to all the Commandements , that we should keepe the whole Law in an Evangelicall manner ; that is ; in a true indevour ; the Gospell requires that we should loue the Lord our God with all our hearts , for the truth of it ; It requires , in a word , that we should keepe the whole Law , in that sence , so as to square our liues to it ; to keepe it all in truth , and sinceritie , though we cannot reach the highest top , and degree of it ; Now if the heart were not perfectly holy ; that is ; thoughout , there could be no proportion betweene the Commandement , and the facultie , and abilitie vpon which the Commandement lyes : for it is certaine , except the heart were perfectly holy , it could not keepe the whole Law , there were an impossibilitie , we should not reach every Commandement . And therefore , there must be integritie and entyrenesse in the heart , that we may be able to keepe them , at the least in a Evangelicall sincere manner , though wee cannot perfectly keepe the whole Law of God. Fourthly , it is required : because otherwise there should not be a correspondencie , and agreement betweene the Covenant on Gods part , and on ours : God hath said , he will be All-sufficient , but he requires this againe , on our part , that we be altogether his ; My beloved is mine , and I am his ; and Psal. 18. I will walke perfectly with them that walke perfectly with me ; there are the termes of the Covenant , the Lord will haue it thus farre vpon even termes , there shall be an integritie on both sides , and therefore , if a man be holy but by halues , that makes not the match , it makes not the agreement betweene the Lord and vs : for all , and halfe is not a match , but all , and all is that which makes the match , the agreement , and sutablenesse betweene God , and vs ; and this is another reason why it is required . Now last of all ; this perfection , and integritie is required : because otherwise , all that we doe is nothing , it is to no purpose : for , except you seeke the Lord , and serue the Lord with a perfect heart , you serue him not at all , you cannot serue him as God , you cannot serue him as a Maister , you cannot serue him as a Lord , as a soveraigne commander , except your hearts be perfect with him . This reason I take out of Math. 6. a place well knowne , No man can serue two Maisters . That is ; It is true , a woman may loue many as friends , but shee can loue but one as a husband : A man may looke to many subordinate ends , but he can haue but one vltimate end : A man may haue respects , he may affect many things in a remisse manner , but to affect many things in the highest degree , it is impossible , it can be bestowed but vpon one : Therefore , I say , to serue him as God , it cannot be , except the heart be wholly bestowed on him ; if you will take in any thing with him , either credit , or profit , or pleasure , now you make God an Idoll , and you make that as God ; so that whatsoever a man loues , and respects or obeyes ; I would aske him but this question ; Eyther it commands the same thing with God , when it commands vnder him , and so , in yeelding to that , you obey God himselfe , or else , it commands somewhat different , and if you yeeld to that , and not to the Lord , you reject him , and take that for God. Therefore , I say , the heart must be perfect , or else the obedience is nothing at all . So much shall serue to shew you the grounds of this , why such a perfection , and sinceritie , and integritie of heart , is required in all those that shall be saved . But the chiefest businesse will be here , to shew you what this integritie is : the best way to finde it out , is to open to you all those expressions in the Scriptures , by which it is presented to vs , and you shall finde them to be these fiue : And in the opening of them , we shall sufficiently shew you , what this sinceritie , or perfection of heart is . First , you shall finde it often expressed by puritie , and soundnesse , blessed are the pure in heart ; and , God is good to Israell , even to them that are of a pure heart . Now what is it to be pure ? That is pure which is full of it selfe , and hath no other Heterogeneall thing mingled with it ; So , that heart is pure , which hath no sinne in it , which is holy , which hath a renued qualitie of grace , which hath an inward regenerate man , that will mingle with no sinne , that is full of it selfe , and admits not the mixture of any sinne . My Beloved , I must be warily vnderstood here , I say , it admits not the mixture of any sinne . It is true , sinne may cleaue , and adhere to a man , as drosse doth to the silver , but it mingles not with the regenerate part , that mingles not with it ; that is , it enters not into the frame , and constitution of a mans heart , it is not weaved into the texture of his heart ; it is no ingredient into the very frame , and fabricke of it , but though sinne be there , yet the heart still casts it out of it selfe , it resists it , and rejects it , and purifieth , and clenseth it selfe from it , this properly is a pure heart : As in other things , you say , a thing is pure , when it is solid , and cleare , and vnmixed , though it may haue some drosse , and some mudd cleaving to it , you say , it is pure gold , when it is digged out of the minerall , though there be much drosse in it , and we say , it is pure ayre , though , for a time , there be many fogges , and mists , and adventitious vapours within it ; So , we say , it is pure water , though there be many inundations of mud cast into it , or that come from the spring , or Channell , from which it runnes ; So a man may be said to haue a pure heart ; that is , a perfect heart , though there be an adhesion of much drosse , many evill thoughts , that cleaue to him , yet , I say , they mingle not with him ; that is , Beloved , it is certaine , that the holiest men haue a fountaine of originall corruption in them , and from this fountaine sinnes arise continually , as the scumme in the pot , but yet , if the liquor be pure , and good , if it be right wine , or right honey , whatsoever the liquor is , though the scumme arise , still it purifies it selfe , and casts it out ; this is the propertie of a pure heart : with the impure , it is quite contrary , the scumme ariseth as in the other , but it is sodden in , it is mingled , and confounded with it , there is not such a segregating , such a clensing disposition in it but there is a mixing of them together : this similitude you shall finde Ezek. 24. 12. whence I take it , she wearied her selfe with lyes , &c. And her great scumme went not out of her . There is a similitude going before of a boyling pot , into which much flesh was put , to which he compares the Children of Israell of that time , but this is the Conclusion that God makes , her great scumme went not out of her ; As if he should say , it is very true , the holiest men haue their scumme rising in their hearts , as well as the wickedest men , but , sayth the Prophet , here is the difference , her great scum went not out of her : That is ; though it arose , and might haue beene cast out , it was not so , but was sodden in , and mingled together . And therefore , sayth he , her scum shall be consumed with fire . That is ; God will deale with her , as we doe with pottage , when the scum is sodden into them , we cast them in the fire , and the reason is given in the words following ; for I would haue purged thee , but thou wouldest not be purged , therefore thou shalt not be purged from thy silthines , till I haue caused my wrath to light vpon thee : That is ; As if he should say , I put my Word to thee , which is as fire , I vsed such ordinances , & meanes , I withheld none of them , and with those I would haue purged thee ; not , Beloved , by the inward purifying worke of the spirit : for that could not efficaciously be resisted , but I would haue purged thee ; that is , my Word is as fire ; It is a segregating thing , that differenceth , and puts a separation betweene the scum , and the liquor , as that indeede was the end of the Prophets , to separate the precious from the vile . Now , sayth the Lord , when these meanes were vsed , when thou haddest the Prophets that would haue separated the precious from the vile , in thy heart , as well as to doe it in the companies of men : Seeing this had no fruit , nor effect vpon thee , but still thy scum , and filthines continued in thee , & thou wast not purged : therefore , I will destroy thee , thou shalt never be purged , but my wrath shall light on thee : So , my Beloved , it is not the having impurities in the heart , that makes the heart imperfect , ( that is the Conclusion I grow to ) but it is the suffering of them to be mingled , even with the inward frame of the heart . Thus you shall finde , if you would know the true difference betweene a pure and perfect , and an impure and vnperfect heart , it stands onely in this ; he that hath a pure heart , there is in him a clensing , and purifying , a segregating disposition , that casts out whatsoever evill comes , though it be continually rising , yet still hee casts it out , though he be still falling into some finne , yet still he is repenting , though many times he be myred , yet still he washeth himselfe againe , he cannot endure it , he doth not , as the swyne , delight in it ; but he hath another , a contrary disposition , he still clenseth himselfe from it : That I take to be the meaning of that , Math. 15. where it is said , That , which comes from within the man , as adultery , fornication , &c. they defile the man. The meaning is this , when sinne riseth in a man from day to day , if he cherish sinne , and entertaine it , and suffer sinnes to dwell , and abide in his heart quietly , without disturbance , if he suffer them to be sodden in , as it were , now they defile the heart , But if sins arise in the heart , and he continually resist them , he continually cast them forth , he continually clenseth , & purifieth himselfe from them , such a man is not defiled with them , not is his minde defiled , not his conscience defiled ; but notwithstanding this continuall Ebullition of evils ( that I may so call it ) he is a man of a pure heart , and perfect with God , and that , I say , is one of the expressions of purenesse . And so likewise soundnesse , when a man is sound at heart , that is another expression of this perfectnesse . Now a thing is said to be sound ( as an Apple , you know , is said to be sound , when it is not rotten at the core , though there be many specks in it ; and a Ship is said to be sound , when there is no leake in it , though it may haue some other flawes , and defects ; And a Vessell is said to be sound , when there is no clift in the bottom , though it may otherwise be brused , and battered , yet , you say , it is a sound vessell ) I say , so it is in this case , when the bottom of the heart , and the inward frame of the heart is right and sound . Though a man be subject to many faylings , yet this is a perfect man , he hath a sound heart ; whereas , on the other side , take a man , my Beloved , ( that we may shew you what this rottennesse at heart is ) take a man , I say , who doth admit a constant neglect of any duty , or an ordinary commission of any sinne , such a man may properly be said to haue a leake in the bottom of his heart , to be rotten hearted , to be vnfound at the bottom ; But a man , that , though he be subject to infirmities , yet had rather dye then omit a knowne duty , or to be in a knowne sinne , I say , this man , though he haue many infirmities , yet he hath a sound heart : And the reason of it is this , because , such a man although he haue some weaknesse , some sicknesse , and infirmitie hanging vpon him , yet he will grow it out , as one that is sound in his bowels will weare out his sicknesse , and distemper , as it is said , if the inside be cleane , the outside will follow : And that is as true , on the other side , let the inside be rotten , though there be a faire and a golden outside , as in an Apple oft times , that doth not continue long , but rottennesse will possesse the outside also ; That we see often in experience , and you shall seldome see it otherwise ; ( I thinke there is scarce an example of it ) but that an hypocrite , a man of an vnsound heart , though he may carry a faire shew long , yet , in the end , even the outside shall be tooke away , that shall vanish also , and rottennesse shall seize vpon it : for that is the nature of things , that are vnsound , they stay not there , but they putrifie , and corrupt more and more ; So that , you see throughout the Scriptures , still those that were of imperfect hearts ; that is , that had vnfound hearts , they were discovered before their death ; as Amaziah was , he held out long , and so was Ioash , and divers others ; It is a rule , I thinke , that seldome fayles : because God hath said , I will curse the name of the wicked , and it shall rot . Now except their hypocrisie should be discovered in time , and that their outside were removed , and made as rotten as the inside , how should his name rot ? So much shall serue for this first expression , that it is expressed by purenesse and soundnesse . Secondly ; you shall haue it expressed by simplicitie , and singlenes of heart ; he , whose heart is perfect before God , he is said Mat. 6. to haue a single eye ; and Iam. 1. he , that is imperfect is sayd to be a double minded man , contrary to which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a man that hath a simple heart , a heart without guile , a single heart . Now , if we can finde out what this singlenesse of heart is , this singlenesse of eye , and of heart , you will finde out this perfection , that is here spoken of ; Walke before mee , and be thou perfect . Now a single heart is called so from the singlenesse of the object , that is a single eye , that lookes but vpon one object , and that is a single heart , that lookes but vpon one thing : likewise that is a double eye , and a double heart , that lookes vpon two objects , and is divided betweene two , and knowes not which to choose ; like a man that is in bivio , in a double way , he stands , and lookes on both , and knowes not which to take ; so an imperfect hearted man , an vnsound hearted man , he stands , and lookes vpon God , and vpon the world , and he knowes not well which to choose , sometimes he is following the one , sometimes the other , this is his condition , he is distracted betweene both ; such a man hath a double eye , and therefore , sayth the text , a wicked eye : for so it is called , if the eye be single , all the body is light , but if the eye be wicked : ( for so it must be interpreted ) if the eye be double , which is a wicked eye ; So , my Beloved , an vnsound harted man is not described to you by any thing so plainely , and perspicuously , as by this , that his heart is not pitched vpon God alone ; but he hath an eye vpon God , and an eye vpon credit , he hath an eye vpon God , and an eye vpon his walth , vpon his pleasures , or whatsoever it is , when there are two objects : for , in that regard a man is sayd to haue a heart and a heart , not as commonly it is taken to make a shew of one thing , and haue another within ; But it is a heart and a heart , when there are two objects , vpon which the heart is set , that the heart is divided betweene two , & so is cloven asunder , as it were : And so it is a double heart , by way of division , and not by having one thing in shew , and another within . Now then , if you will finde out what a perfect man is , I say , it is he that hath a fixed resolution to cleaue to God alone , that hath his eye vpon him , and vpon nothing besides . This is a single heart , when a man shall resolue ( for instances will best make it cleare to you ) when a man shall say , as Ioshuah did , Well , sayth he , I see you are readie to take divers wayes , but I am resolved for my part , for me and my house , we will serue the Lord , that I am resolved on . So David , I haue chosen the way of his commandements , I haue sworne to keepe them , and that I will doe : When a man is once resolved throughly , when he is grounded , and hath a setled resolution , an vnchanged resolution , that pitcheth him vpon one , he is no longer in doubt betweene two , this is a perfect hearted man , So Moses takes that resolution , I will suffer affliction with the people of God , as if he should say , I haue chosen it , whatsoever become of mee , though I be a banished man , though I liue a poore life , though I turne from Pharaohs sonne-in-Law to keepe sheepe in the Wildernes , yet this is my resolution , here I haue fixed my staffe , this will I doe . Herein the perfection , and integritie of his heart was seene ; So the three men , Sidrach , Mesech , and Abednego , This , say they , we are resolved vpon , whether we be delivered , or not delivered , whether we dye , or liue , whatsoever come vpon vs , we will serue the Lord , we will not worship thine Idoll . And so I●b , ( the place you know ) though he kill me , yet will I trust in him ; That is , though he multiplie miseries vpō me , even to the very death ; yet I am resolved to serue him , my heart is there pitched , his , will I be . This is , Beloved , to haue a single eye , and a single heart ; When the heart is divided , it is imperfect , such a man is vnconstant in all his wayes , sayth Iames : Such a one was Saul , and such a one was Amaziah : that indeede is the case of all hypocrites . And to this , I adde that which is said Math. 8. the fourth ground is said to haue an honest heart , ( I put them together , a single heart , that I would explaine to you , they come much to one , ) an honest heart stands in this , that a man resolues to serue the Lord with patience , and with abstinence , that is the definition , that I will giue of it , he that hath an honest heart , he resolues to serue God in all things with patience , and abstinence , one of them is exprest in the text , he brings forth fruit with patience , the other I adde , for a more full explication of it . The meaning is this , he hath an vpright , and honest heart , that so pitcheth vpon God , that he will not be drawne aside for any thing : Now there are but two things that draw vs aside ; that is , eyther persecution affliction , and trouble . And for this the honest heart hath patience , he resolues to suffer them , whatsoever they be , and therefore he is able to goe on ; or , on the other side , pleasures , and divers lusts , that drew away the third ground , as persecution did the second ; here he hath a resolved abstinence , he is content to part with them , and to be without them : therefore he brings forth fruit when another doth not ; that is , another may haue a faire blade , but either persecution , or else pleasures , and divers lusts come betweene , and intercept his maturitie , that he never comes to any bearing of fruit , to any purpose ; This expression I put together with singlenes of heart , a heart without guile , and without mixture , because there is a similitude betweene them . So much fo that expression likewise . A third Expression there is in the Scripture , which you shall finde in these words , Ier. 3. 10. They did not turne to me with their whole heart , but faignedly . And very oft , Thou shalt serue the Lord thy God with all thy heart . So that the wholnes of the heart , the integritie of the heart , he that hath this is a perfect man , he , that wants it is an vnsound hearted man. Now what is this Integritie , and wholnes of heart , you shall see in these three , the integritie of the subject , the integritie of the object , and the integritie of the meanes , whereby the subiect , and the object are joyned together . The Integritie of the subject , that is the heart of a man , that I call the subject ; The Integritie of the object I call the Commandements , when he hath respect to all of them ; The Integritie of the meanes I call that , which brings the heart , and the Commandement together ; that is , the vse of all holy ordinances , and the abstinence from all occasions , that may draw vs another way . So now he is a perfect man with God that first hath a whole heart ; that is , such a heart whereof every part , and facultie is sanctified ; There is no part of it , but it is seasoned with grace , there is no wheele in all the soule , but it is turned the right way , according to that 1 Thes. 5. He is sanctified throughout , in body , soule , and spirit . I say , when a man shall finde every thing within him readie to prayse the Lord , and to looke toward the Lord , all that is within him . There is not any thing within him , of which he can say , the bent of it is another way . I say , such a man hath an integritie of heart : Another man , you shall finde it thus alway with him , that , though in many things he wish well , and hath a good meaning , and good purposes , yet there is something , or other , hath stollen away something in his heart , something within him is not right , it may be in his feare , he cannot say he feares God , and nothing else : for there are many things that he feares more then God , so he cannot say of his loue to God , that that is right , it may be , it is misplaced , though many other things may be right in him , he loues riches , he loues credit , he loues reputation , he loues his ease , and conveniencie , his practise , and imployment ; So that , if God and these should come in competition , he would be readie to violate his conscience towards him , rather then to part with these : And so his griefe , that is not principally for sinne , there is somewhat , or other , that you shall finde him fayling in , there is not an integritie in the subject . And secondly , there is as little in the object ; he hath not an eye to all the commandements , whereas the perfect hearted man , there is no dutie but he giues vp his heart to it : And againe , there is nothing forbidden , no sinne , but his heart is averse from it , and he resists it to the vttermost . You shall see this expression , Iam. 3. He that can guide his tongue is a perfect man , in many things we sinne all , if any man sinne not in word , he is a perfect man : Iam. 3. 2. Compare this with Iam. 1. 26. If any man among you seeme to be religious , and refraineth not his tongue , but deceiues his owne heart , this mans religion is in vaire . I say , you may take but this one instance , that this is the judgement of the holy Ghost : Should a man haue an eye to every Commandement , and should he but fayle in this one thing , not bridling his tongue , but giue vp his tongue to evill speeches , to let it walke loose , vp and downe , whither it will , if he doe but neglect this one particular , yet , sayth the Text , all the rest of his Religion is but vaine ; Why ? because there is not an Integritie in the object , he hath not an eye to the whole Law , so that , if a man fayle in this , he is not a perfect man , if either it be in the subject , or in the object . Or thirdly ; if it be in the meanes , that knits these together ; that is , take a man that will not vse all Gods Ordinances conscionably , and in their season ; that he doth not pray , and receiue the Sacrament , and vse the Communion of Saints , and fasting , and every one in their season : I say , if he doe not vse all the meanes : And againe , if he doe not abstaine from all the occasions , but if he venture vpon evill occasions , and incentiues to lust , vpon such objects , as are readie to worke vpon him , I say , if there be a defect in these , he is an vnperfect , and vnsound hearted man ; as you may say of a mans bodie , if you see those things that are essentially to a mans health , if he faile in any of them , he will not drinke , nor he will not eate , nor he doth not sleepe , he fayles in the meanes that should make him sound ; or else , if he adventure vpon the occasions that may corrupt him , he venters vpon poysoning , and infecting dyet , infected , and pestilent ayre , &c. he cannot haue a sound bodie ; no more can such a one haue a sound soule : So , I say , that the wholnesse , and integritie of the heart , it lies in these three put together . First , the heart must be all sanctified : If you say , how shall wee know that ? Thus : he hath respect to every Commandement , he fayles not in any thing , not in looking to his thoughts , not in looking to his speeches , he doth not neglect any affection that riseth in him , at any time . But how shall a man know that , whether he haue done this ? So they hang , one vpon another , that you may know the first by the second , and the second by the third , you may know whether a man haue an eye to every Commandement , if he vse all the meanes , and abstaine from all occasions of sinne : for if thou doe not this , pretend what thou wilt , thy heart is false ; So much for this third . The fourth Expression , that I finde in Scripture , is vprightnes , or straightnesse of heart : the word , in the originall answers ( Rectitudo ) and an vpright man , in the originall is as much as ( vir rectus ) a straight man : Marke the way of the vpright , and perfect man , his latter end is good , it is peace , Psal. 37. That is , of a straight man : So the straightnes of the heart , if we can finde what it is , we shall know what it is to haue a perfect heart with God. Now the straightnes of a man ( for so I will rather expresse it ) in the Concrete is seene in this , whether he hath straight & vpright ends : An vpright man you shall know by his aymes , he hath a right end ; the ayme , and scope , and marke , that his eye is vpon , is Gods glory , and his owne saluation , to doe , and suffer the will of God , whatsoever it is ; that is , to be faithfull , and diligent in his Calling , to be serviceable an profitable to others , these are the things that are in his heart , these are the right ends , and he is sayd to haue a right heart , whose ends are right , that pitcheth vpon right , and straight ends , and likewise , he that goes by a straight rule : for a right end never hath a crooked rule leading to it . But , if a man would know whether he hath a right end ; thou shalt know it by this , there needs not any oblique way to lead to such an end , but thou wilt goe by a straight rule ; that is , the way of Gods Commandements is the rule that thou wilt walke by : Therefore if thou finde this in thy heart , that there are devices , and plottings , and windings , and turning wayes , that thou projectest to thy selfe to bring any end to passe , now thou goest not by a straight rule , but by a leaden Lesbian rule , by a bended rule : whereas a right man , his eye is still vpon the rule , he considers not this , and this I will bring to passe ; but he considers with himselfe , what is the rule I ought to walke by ; As indeede every man hath some certaine rule , and principle in his heart , and all the actions that hee doth , proceede from those secret rules , though himselfe take no notice of them . Now this is planted in the heart of an vpright man , that still he goes by a straight rule , though he could desire many things might be brought to passe , yet if the rule will not hold , he will not seeke it . This you shall finde Gal. 6. Peace on the Israel● of God , as many as walke by this rule . They are the true Israell , that keepe the right rule ; so I will commend this to describe to you a right , and straight man , when his end is right , and his rule is right : That is ; when his heart is not a crooked heart : for it hangs all vpon a string , crooked ends , and crooked wayes , and a crooked heart . He that hath a right heart ; that is , not a perverse , and froward heart ; as we see Pro. 17. 18. A froward heart ( as the translation is , that is , a crooked heart ) it findes no good . A man is then sayd to haue a crooked heart , when if you will lay to him any straight rule ; that is , giue him any right precepts , tell him this you ought to doe , this is the iust course ▪ this is the way you ought to hold , you shall never bring a crooked heart , and a straight lyne together , his heart will still be starting aside from it , it will not cleaue to it , it will not accommodate it selfe to that : for his heart is crooked . Therefore , Beloved , when wee giue straight Counsels to them that haue ●rooked hearts , we doe but loose our labour . If it were a straight heart , straight Counsell , and it would soone agree : such an expression you see Psal. 125. He that seekes himselfe in crooked wayes , I will leade him forth with the workers of iniquitie . That is , when the inward bent of a mans heart is crooked , when it will not entertaine straight , or right Counsels , but i● is still jarring , and disagreeing with them , such a man God rejects ▪ There●ore ( sayth he ) he will leade him forth with the workers of Iniquitie ; that is , he will reckon him as a worker of Iniquitie , and so will he deale with him . The last Expression , that I finde in Scripture , to set forth this perfection of heart , is , to doe every thing in Gods sight : When thou hast an eye vpon the Lord , as well as he hath an eye vpon thee . So you shall finde , 1 Cor. 2. As of sinceritie in the ●ight o● God , where the second is an explication o● the first , and so here , Walke before mee , and be perfect : That is , if a man walke before God , and approue himselfe to him , he is a perfect man , for that shewes the difference betweene perfection and soundnesse of heart , 〈…〉 the one is truely such as will 〈…〉 tryall , such as will endure even the eye of God himselfe , when that which is 〈…〉 to the vrmost tryall ; that is able to say ●o God ; Lord thou knowest mine Innocency , as David did , and Lord , I beseech thee , search m● reynes , and my heart ; when one 〈◊〉 say , as Hezekiah , Lord , thou knowest , that I haue walked with an vpright heart . Now , I say , when a man is so entire , that there is such truth in him , that bring him to what touch-stone you will , let him be brought to the light , he knowes his workes are right , he is not afraid , let God himselfe looke into his heart , that hath pure eyes , that can search every cra●nie of it , to whom every thing is naked , yet he shall finde him true ; that is , he doth every thing , if God looke to the most inward retired thoughts , he doth all in Gods fight , he approues himselfe to him , such a one hath a perfect hea●t ▪ So much shall serue now for the opening of this to you , what it is to be a perfect man ; Beloved , I will apply it very briefly . If this be perfection ▪ now you haue seene the ground why God requires it , and that no man can be saved without it , let vs make this vse of it , to try our selues ; let a man examine himselfe whether he be a perfect man , or no : you will say , how shall we doe it ? Indeede , my Beloved , I confesse it is a hard thing to doe : for men are children in vnderstanding ; and , as children are apt to be deceived with guilded things , they see the outside to be fayre , they see a fayre peece of gold , but they are not able to finde out the base mettall , that is hid within ; So it is our case , for the most part , we are not able to finde out this truth , whether our hearts be imperfect , and vnsound , and rotten , or no : Therefore we had neede of helpe , I will name one or two . And this is one rule ( I take but such as I finde in Scripture ) that is a rule that our Saviour giues , by which you may try your selues ; sayth he to the young man , when he comes to professe to him , that he had done thus and thus from his youth , saith he , if thou wilt be perfect , goe sell all that thou hast : As if he should say ; wouldest thou know now if thou be perfect ( those are the words ) that is , whether thou haue a sound heart , or no , goe sell all that thou hast : That is , thou shalt know it by this , that is the meaning of rhe Rule , Goe sell , &c. Let a man looke round about him ; if there be any thing in the world , any evill , any calamitie , that he is not willing to suffer ; if againe , there be any blessing , any comfort , that he is not willing to part with , I dare boldly affirme it , that such a man is an vnsound hearted man : for example ; put the case that such a thing befall him , as imprisonment , that a man sayth thus with himselfe , I will endure other things , but for that , I haue a crazie bodie , that will not beare it , I haue a wife , and children , that must be maintained , I haue debts to pay , &c. that is a thing that I cannot beare , and endure : let a man haue but such a resolution as this , I will not beare this , such a man will proue an vn●ound hearted man , if he be put to tryall . And whensoever the heart is not sound , God will bring one to it , at one time or other : or againe , put the case a man say thus , I will endure any thing else , but to be despised , but to be contemned , to be disgraced , to loose my reputation with my neighbours , to be a singular man , ●o be an Owle for every body to wonder at , this is a thing I can never endure , let this man be put vpon it at any time , to doe any strange thing ; that is , a thing that seemes strange to worldly men , that shall bring the censure of them vpon it , let him be put to passe through evill report , as sometimes he must be , let him be put to walke in the wayes of righteousnesse , it sometimes seemes strange to them that you doe not thus and thus , such a man will deale vnsoundly , he will discover himselfe to be rotten hearted . So againe , a man that saith thus with himselfe , I will not loose my practise , I will not loose my imployments , I will not loose my trade , I will not loose my dealing with my Customers ; this is my Plowe , this is it , that maintaines both mee and mine , though I suffer many things , ye this is that I cannot beare , it would breake me asunder , &c. I say , let any man say thus in his heart ( I doe but giue you Instances , that you may vnderstand what I would say ) such a man will deale vnsoundly , and imperfectly , when he is put to it , let it be any thing in the world , I will not stand to giue further instances . Let a man examine himselfe , and thinke what is neare , and deare vnto him , except he be inwardly willing to part with it , that he can say , if any of the wayes of God fall crosse with this ; If I be any whit hazarded in the keeping of a good conscience , by keeping this , I will part with it : I say , except thou canst say this , it is certaine thou hast a rotten heart ; And the like I may say for suffering ; If a man say , such a great mans favour I will not loose , my making , or my marring depends vpon it , if there be any such case , be it what it will be , thou art an vnsound hearted man ; and that is the meaning of that ; If any man will be my Disciple , he must denie himselfe , and take vp his daily Crosse : As if he should say , if a man will not deny himselfe , in every thing , if he will not take vp every Crosse ( he may take vp to himselfe a profession to be a Disciple , he may make as many pretences , and shewes , as he will , to be my Disciple , but a true and a genuine Disciple he cannot be ) he cannot be my Disciple , except he deny himselfe in every thing , and take vp every Crosse , and therefore let a man examine himselfe in that , whether he be thus prepared to part with every thing , if thou wilt be perfect , sayth the Lord ( that is the place I ●ake it from ) then sell all that thou hast , that was the tryall , he was put to , and it is a tryall by which you shall judge of your selues . So likewi●e , you shall finde another tryall of that , Math. 6. and the last ; Be you therefore perfect , as your heavenly Father is perfect . There is another way of finding out this perfectnesse of heart , whether it be in vs or no , you must be perfect , as your heavenly Father is perfect : no lesse will serue the turne ; if you be not so perfect , as he is perfect , you cannot be saved , you are vnsound hearted . You will say to me , this is very hard , who is able to be perfect , as his heavenly Father is perfect ? Beloved ; the meaning of this , is not that you should reach his perfection ; for , who can ever doe it ? but the meaning of it is this , there must be as great a length , as great a breadth , and latitude in your perfection as in his , your perfection must answer his . How shall we know that ? Gods perfection is knowne by his Commandements ▪ Looke how largely the perfection of God is set forth in the Scriptures , so large your obedience must be . If it come short in any thing , if it be not as long , and as broad , as it were , it is vnsound , and 〈◊〉 , and imperfect obedience , that shall be cast away as evill , and counterfeit : for you must be perfect as your heavenly Father is perfect , sayth Christ , he giues this as a reason of all that he had delivered before , ( you shall see in a word in particular ) sayth he , you haue thought it enough to loue your friends , but , sayth he , it is not enough , you must loue your enemies , you must blesse those that curse you , and speake well of those that speake evill of you . And when a man shall object ▪ but this is a hard thing ? that is the Conclusion , sayth he , you must be perfect as your heavenly Father is perfect ; he doth thus , he causeth his Sunne to shine vpon the good , and the bad , he causeth his rayne to fall vpon them , and your perfection must be as large as his : And so againe , perhaps thou art one that wilt abstaine from swearing greater oaths , but that is not enough , thou must not sweare by thy haires , thou art not able to make one white , or blacke , much lesse , my Brethren , must we sweare by our truth , and by our faith , which is more worth then haires . So againe , perhaps thou art one that wilt not commit Adultery , but if thou cherish sinfull lusts , contemplati●e fornication , and vncleannes in thy heart , thou fallest short , in that thy perfection is not so broad , as the Lords ; that is , that his law requires , that sayth , thou shalt not lust : And so againe ; perhaps thou sayest , he hath done me wrong , and I will doe him no iniustice , but an eye for an eye , thou requirest justice according to retaliation , and proportion : But that is not enough , but thou must forgiue perfectly : if hee haue done thee two or three or foure wrongs , thou must beare them , and leaue revenge perfectly to God : if you object , this is hard , who can doe it ? He saith , be perfect , &c. so you see the meaning of it . If you would finde out now , whether your hearts be perfect or no , consider whether the latitude of them be such , whether it be thus broad , that is ( that I may expresse it fully to you ) whether you walke so exactly , that you haue not onely an eye to the maine poynts of every Commandements , but you obserue the least particle of every Commandement , the least Iota , the least pricke , and poynt , that you finde in every Commandement . Except you doe this , I say , your hearts are not perfect : the scope of the Chapter is to require the exact keeping of every Commandement , to the least , and to the smallest things . And there are these three reasons put together , to confirme it . One is ; for , sayth he , every Iot of the Law , is of so much worth , though you thinke it a small thing , That it were better that heaven and earth should perish , then that it should . It is of greater price then the whole world . Therefore the Lord will not haue the least jot of the Law to perish . Againe ; sayth he , the Pharisies would keepe the great Commandements , the principall poynt , and part of every Commandement ; but the particles of it , the nicer poynts of it , they would not keepe . And , sayth he , except your righteousnesse goe beyond theirs , except you goe further then theirs , you shall never be saved . Then the last is , that I named to you before , except you be perfect , &c. there must be such a latitude , for the extension of your perfection , though not for the intention , and degrees of it , as is in your heavenly Father , you cannot be saved else . Therefore , if you say , this is a hard condition ; Beloved , you must know this , that Iesus Christ hath given to all those that shall be saved grace for grace , that looke as he requires perfection of obedience , in a latitude answerable to all the Commandements , to all the particles of them , even a perfection answerable to his owne perfection ; so he hath given vs grace for grace , that is , he hath given vs an inward abilitie of graces which answer every Commandement ; he hath given vs grace for grace , as the Father giues lim for lim , part for part , there is not a little finger , not a toe , but the Father giues it the Sonne , and the Sonne hath given it to vs , Moses brought the Law , but grace comes by him ; and when he would shew what grace it is , it is grace of such a latitude , that it enables you to be holy , as he is holy in all manner of conversation , there is another expression like that to be perfect as &c. Therefore , my Beloved , if you would haue the testimony of sinceritie , and of perfection to your selues , take heed you neglect not the smallest things , I know how vsually it is found fault with , when men are so curious to looke to every m●ate ( it is to be more nice then wise ) it is too much straightnesse , and too much precisenesse , and exactnesse : I beseech you , consider the ground , I will be hold to say this ; that man that neglects the smallest thing , say it be vaine speech vpon the Sabbath day , say it be the neglect , or overly performance of prayer from day to day , though he will not omit the maine dutie ; though it be 〈◊〉 vaine speech ; or vaine thoughts , though it be that which the best are continually subject vnto , yet , if it be so that he haue not a continuall eye to them , so that he neglect not the smallest of these things , or if you can name any lesser Commandement , I say , let any mans heart be of this constitution , that he neglects them , that he hath not a speciall eye to the observance of them , a speciall care to keepe them , he is vnsound , and rotten at the heart , he shall never be saved contin●ing such ; for the confirmation of it , I will name but that one place , Pro. 19. 16. He that keepes the Commandements , keepes his owne soule , but he that despi●eth his wa● , shall dye for it : That is , he that keepes the Commandements every way , that lookes to all the Commandements , and every particle of them , and sees how farre they reach , as they are particles of the Commandement . The Commandement sayth , thou shalt not kill , to be angry with thy brother , to admit an inward distemper of malice and envie in thy hear● ▪ this small thing , though it be but a transient passion , yet thou must make a speciall conseience of it . And so , thou shalt not commit adultery ; That is the maine of the Commandement , yet , if thou haue an adulterous eye , an adulterous tongue , or adulterous thoughts in thee , these are the touches of vncleannesse , the tinctures of it , I say , except thou makest conscience of these , and keepe the command thus farre in this extent , and thus exactly , thou dost not keepe thine owne soule , but he that thus keepes the Commandement ▪ keeps his soule , for , sayth he , he that despiseth his way , that is the word I meane to vrge , he shall dye for it ; that is , he that thinkes thus with himselfe ; Alas , these are poore , and small things , they are things of little moment , and therefore he despiseth them ; Well , sayth he , he that despiseth the least thing , he that despiseth any of his wayes ; that is , the least particle of any Commandement , you see what he sayth , he doth not say , he shall be afflicted for it , but he shall dye for it . Therefore I pronounce this out of that place as well as the rest , that he that despiseth any of his wayes , any part of Gods Commandement , seeme the dutie to be of never so little moment , vnlesse he repent , and amend , he shall dye for it ; for now thou despisest some of thy wayes : Beloved , a godly man , though he fayle much , yet this is an inseparable propertie of a perfect heart , still he hath an eye vpon every thing , he doth not despise the least of his wayes , the least steppe , the least particle , the least tincture of the Commandement , but he hath respect to all . So much for this time . FINIS . THE EIGHTH SERMON . G●NESIS 17. 1. Walke before mee , and be thou perferct . WEe now proceed to the rest of the properties of this perfection , that you may try your selues by them ; And wee will hold the same course we did , in opening to you the nature of this perfection : that is ; wee will open to you those places of Scripture , wherein the Scripture expresseth the proper effects of a perfect heart : And therefore , to that second we will adde this as a third that will keepe you from mis-vnderstanding it : that is ; we must be perfect , as our heauenly Father is perfect ; that property of perfection you shall finde , 1 Ioh. 3. 3. He that hath this hope in him , purifieth himselfe , euen as hee is pure . So likewise 2 Cor. 7. Since we● haue such promises , let vs cleanse our selues from all pollution of flesh and spirit . That is ; those that haue these promises , and beleeue them , will be still cleansing of themselues : Contrary to which is that generation spoken of Prou. 30. 12. There is a generation that are pure in their owne Eyes , but yet they cleanse not themselues from their filthinesse . So that , my beloued , to haue a purified disposition , to haue a heart and a spirit ready to cleanse it selfe , this is to haue a perfect heart : So that a Godly man , he may be many times defiled with sinne and vncleannesse , he may haue his heart many times muddy and imp●re , hee may haue it clouded and ouercast with passions and vnruly affections , but yet it cleeres vp againe , and hee comes out of them all with more brightnesse , and with more cleerenesse and purenesse of heart . The substance of it is this ▪ wee deny not that a godly man may fall into many sinnes , into many impurities , into many defilements ▪ but yet he riseth out of them againe by an assiduous and daily repentance , and still he growes vp dayly to more and more perfection , as Dauid , and Hezekias , and the rest ; whereas , on the other side , a man that hath an imperfect and vnsound heart , though hee bee recouered out of a sinne againe , and againe , yet hee returnes to it , as it is said , 2. Pet. 2. 14. men that haue eyes full of adultery , that cannot cease to sinne : that which is said of that sinne there , they cannot cease to sinne , that is , though they make many Couenants with God to leaue their sinne of vncleannesse , yet they haue eyes full of adultery , that cannot cease to sinne , I say , it is true of any other sinne , to which an vnsound-hearted man is giuen vp , he cannot cease to sin , as Pro. 19. 19. A man of much anger shall suffer punishment , though he be deliuered , his anger shall come againe : that is , though hee bee often punished with his anger , for his distempered anger and passion , though he finde many euill effects of it , and so be deliuered from it by many purposes to returne to it no more , yet , saith he , his anger will come againe and againe ; So that it is true which is said in the generall , Let the foole be beaten in a morter , yet he will returne aga●●e to his folly & wickednes , it cannot be beaten out of him : it is the nature of an vnsound hearted man , though he be often deliuered , he will returne againe , and againe . Ieroboam , though he were admonished , yet still hee will returne : the Israelites , though they were often quieted , and satisfied , yet being a stiffe-necked people , they still rebelled and murmured against God ; so did Phoroah : so that you may take this for a sure r●le , that , take a man whose heart is not sound , and all the miracles in the world , all the preaching , all the admoni●ions , all the mercies , all the afflictions , all the experience that he can gai●e by all the passages of Gods prouidence towards him , and about him , will no● keepe him from returning to his si●ne , but still he fals backe to it againe and againe , it gets strength still ; but with a man that ha●h a sound heart , that is perfect , it is not so , hee doth not easily returne againe , but though he doe fall for a time , ( as I deny not but hee is many times ouertaken with the same infirmity ) yet he still cleanseth himselfe , But , you will obiect , take the holiest man , may he not relapse many times into sinne , may he not fall into the same sinne againe and againe , yea , euen into grosse and great transgressions ? Beloued , I cannot deny but he may , ( for we must not take away the right●ousnes from those that are perfect , whilest wee seeke to exclude those that are hypocrites and vnsound-hearted , and therefore I say ) I deny not that there may be many relapses into the same sinne , though the heart be perfect and sincere ; and therefore to shew you cleerely the difference , wee must spend a little time in this point . There are these foure differences between the turning againe of a man whose heart is vnsound , and betweene the relapses that are incident to a man whose heart is perfect with God. First , you shall finde this difference between them , that a man whose heart is perfect with God , though he doe relapse into sinne , yet still he gets ground of his sinne , euen by euery relapse ; marke it ; I say , he gets ground of sinne , and grace gathers strength by it ; whereas , on the other side , an vnsound-hearted man , the oftner he fals , the more sinne gathers strength , and euen the goodnesse , he seemed to haue had , is lessened more and more , till , at length , it bee quite abolished . This is a point much to be obserued , and the ground of it is this ; because any grace , where it is a proper grace , where it is a right grace , let it be wounded by any relapse , by any transgression , I say , it gathers ●trength , euen by that relapse , it is the nature of true grace so to doe ; It gathers strength euen from the contrary , as fire doth when it is compassed about with coldnesse , by an Antiperistasis , so it is with grace : It is a common saying that you haue , and true , as you commonly vnderstand it , that Vertue growes stronger when a man fals into affliction : but more true , if thus taken , that grace gathers strength , when it selfe hath receiued a wound , when the grace it selfe is weakned , as thou thinkest , it gathers more strength : As for example , let a sound-hearted man , whose grace is true and right , and genuine , and not counterfeit , let him fall into any transgression that giues a wound to his graces , say he fall into an act of intemperance of anger and passion , he gathers more strength by it ; euen these graces they grow brighter by it : It is not so with other men , the more they fall ; the weaker they grow ; Dauid , when once he had committed the sinne of cutting off the lap of Sauls garment ; none was more carefull then he was afterward , he would not offer him the least violence : And so Peter , when that grace of Courage and boldnesse for the Truth , had once receiued a wound by his denying of Christ , you see what strength hee gathered by it , hee grew af●e●wards ●he boldest of all the Apostles , as you see Acts 4. So it is generally with all the Saints ; euen those wo●ds , by which it is expres●sed in the Scripture , discouer as much vnto vs ; Hezekiah , when hee was falne into the sinne of pride and boasting of his Treasure , saith the Text , hee humbled himselfe ; you shall fi●de , 2. Chron. 32. 25. the words there vsed , are , the Lord tryed Hezekiah , the Lord left him , that he might 〈◊〉 him , and know all that was in his heart : The like phrase is vsed of Peters falling , Satan desires to winnow thee , but I haue prayed for thee , that thy faith doe not faile : And , now marke it , when they doe fall into any sinne , it is to them as a tryall to the Gold , and as a winnowing to the Corne ; euery sinne , euery temptation , euery fall , though Satan intend to burne out the good mettall , yet the issue still is this , they lose nothing by their fals , but their drosse , the chaffe is still winnowed out ; euery sinne , they fall into , discouers that corruption that before they tooke no nocice of ; as Hezehiah knew not the pride , before , that was in his heart , but that action discouered it to him , so it was thereby cleansed and emptied forth : So likewise Peters cowardlinesse and fearefulnesse was discouered by that act , hee knew it more , and therefore he was more watchfull against it , hee gathered more strength against it : so that this is the nature of the relapses of the Godly , that still they empty their hearts more and more of those sinnes that they fall into : againe ; ●he graces , to which they giue a wound , still gather more strength ; but with others it is not so , still they are weakned by their relapses , the good things , they seemed to haue , are still lessened , and suffer diminution , till at length they be quite abolished , that is one difference . The second is ; though a godly man fall backe to sinne againe and againe , yet hee neuer fals backe to the allowance of any sinne : there is a great difference , my beloued , betweene these two , betweene returning to the act of a sinne , and the allowance of it : Another man doth not onely returne to the sinne , but hee returnes likewise to the continuance in it , he is ready , in the end , either to excuse the sinne , to finde out some deuice and excuse for it , or else hee is ready to say , I see it is impossible for me to ouercome it , I see there is no remedy , I must giue vp my selfe to it : This you shall see in the relapses of Saul ; Saul tooke a resolution more ●hen once , that he would pe●secute Dauid no more ; and no doubt this resolution was exceeding hearty for the time ; but , you see , hee did not onely returne to the act , but to a continuance in it , and an allowance of himselfe in it . So likewise did Pharoah , hee resolued many times that hee would let the People goe , and made that promise to Mos●s and to ●he Lord , that he would let them goe ; but , you see , hee returned againe , not onely to the sinne , but to such an allowance of it , that hee excused himselfe in it , hee thought rather , hee had erred in his purpose of letting them goe , and so continued still to retaine them . This you shall finde in all the falles of Hypocrites , in all their relapses , that in the end ( howsoeuer for a time they may resume their purposes againe ) they weare them out , and they step backe to a resolution to continue in that sinne ; they thinke thus with themselues , I see it is a sinne that preuailes against me , I am not able to resist it , it is too strong for me , and therefore I will goe no more about it . Thirdly ; as there is a difference in this ; so there is a difference in their manner of ouercomming , and in their manner of returning , when they arise out of a sinne , when they preserue themselues from it after a relapse , by which you may iudge likewise ; for you may iudge the one by the other : A man whose heart is vnsound , may take to himselfe a strong and fixed resolution , by which hee may resist the sinne , and yet this banke may bee borne downe by the violence of Temptation : But , in a godly man the resistance is otherwise , and accordingly the relapse is of a different nature : for the resistance is after this manner , it is as when you see one streame resist another , as you see in Riuers that are subiect to ebbing and flowing , there runnes a contrary streame that ouer-beares it ; so it is in those that are sound-hearted , there is a strong inclination , that carries them another way , such as that expressed , Gal. 5. 17. the spirit lusteth against the flesh : so that , if you marke the manner of their ouercomming , the manner of their rising out of their relapses , you shall finde them to bee in this manner ; put the case the flesh , for some brunt , for some fit , haue gotten the better , notwithstanding , saith he , the spirit lusts against it , and suffers not the flesh to doe what it would ; that is , there is a contrary streame within him , which resists those desires of the flesh , that binds them againe , and leades them captiue , as , before , the spirit was led captiue : In others it is not so ; there may be a certaine fixed resolution , which may resist a strong temptation , as a Banke or a Rocke resist a strong billow : but there is a great deale of difference betweene this and those risings out of relapses that are done by a contrary streame , by the lusting of the spirit : for they haue no such spirit in them , to lust against the flesh , and so to binde it , as it were , to ouercome it , that they returne no more to those sinnes to which before they were giuen vp . Last of all , there is this difference betweene them , that hee that hath a perfect heart , hee that is sound-hearted , while hee is himselfe , he neuer relapseth into any sinne ; marke it , while hee is himselfe , which note I take out of Romanes 7. a place which you know : It is no longer I , but sinne that dwelleth in mee : that is , as if hee should say , I , while I am my selfe , neuer fall into any sinne ; but when I am distempered , when I am ouercome , and ouerruled by sinne , that dwelleth in me , then I sinne and fall backe : But , otherwise , I say , a godly man , while he is himselfe , neuer relapseth into any sinne , he cannot sinne , because he is borne of God , he keepes himselfe that the euill one touch him not ; the ground of which is , because , while he is himselfe , Hee that is in him is stronger then all the world : 1 Ioh. 4. 4. He that is in you , is stronger , &c. that is , if hee bee vpon euen termes , still he gets the victory . But , my beloued , now let there be an inaequality , let him not be himselfe , let there be some violent transportation from the flesh , so that he is led Cap●iue b● it , now he is ouercome : for hee is not himselfe in s●ch a case ; i● is , as Paul saith of ●imselfe , the good I would doe , that doe I not ; and the euill that I would not doe , that doe I : tha● , as you see in a combate betweene two , suppose that one that were the stronger , were it vpon aequall termes , would carry the victory ; notwithstanding , when his adue●sary gets the hill , and hath the wind on him , he ouercomes him , and leades him captiue : So it is in this case ; ●he Spiri● , the regenerate part , though it might and would alway get the better , were it vpon aequall term●s with the ●●●sh ; yet , when the flesh shall get the hill , as it were , get vpon the hill of temptation , and shall haue wind to driue ●he smoke vpon the eyes and face of the Combatant , that is , to blinde him ; in such a case , vpon such a disaduantage , he is ouercome , and fals into sinne : And therefore you see how the Apostle expresseth it , Rom. 7. 22. I delight ( saith he ) in the Law of God , according to the inward man : as if he should say , That is my constant course ; might I doe what I would , That would I alwayes be doing ; That is my inclination , there is my delight ; b●t ye● ( saith he ) I see a law of my members , rebelling against the law of my minde , leading me capti●e to the law of sinne ; that is , there is a strong power within me , that sometimes distempers me , and puts me out of my selfe : that he cals a law ; because it is commanding and powerfull like a law ; and the law of my members , ( whereas the other is called the law of my minde ) because , though it be through the whole soule , yet principally the force and vigour of it is seene in the me●bers , that is , in the inferiour parts of the soule : saith the Apostle , when I am thus distempered and put besides my selfe , when there is such a law rebelling against the law of my minde , in such a case , I am ouercome , and led captiue ; but , when I am my selfe , I sinne not , it is the sinne that dwels in me . So much shall serue , to haue shewed you the differences betweene those relapses which godly men are subiect to , and those turnings and fallings backe into a continuance in sinne , to which other men are subiect : For , my beloued , it must not seeme strange to vs ; for both are alike subiect to infirmities , both are subiect to returne , as you see , a sheepe may fall into the myre as soone as a swine , for the commission of sin , and so likewise for the omission of duties : an Appletree may haue a fit of barrennes & vnfruitfulnes , as well as a Crabtree , or any other ; but the difference is great in the manner of them , as we shewed : But still the maine difference is to be remembred , that hee that hath a perfect heart , is still clensing and purifying himselfe ; the other doe not that , but so fall backe to sinne , that they wallow in it , as a Swine doth in the myre . So much shall serue for this . A fourth property of a perfect heart you shall finde expressed Phil. 3. if you take the words together , from the 12 Verse to the 15 : ( for , I say , the course we will hold , shall be , to open to you those places where the Scripture sets downe , the Characters and properties of A perf●ct heart ) not as though I had already attained it , or were already perfect , but I follow after , if I may comprehend that , for which I am also comprehended by Iesus Christ , &c. I presse hard to the ma●ke , for the price of the high Calling of God , in Christ Iesus ; Let therefore as many as be perfect , be thus minded ; the meaning of it is this , saith the Apostle , this is my course : I am not yet attained to perfection , but , saith he , this I doe , I ayme at the vtmost , euen at the price of the high Calling of God in Iesus Christ : I ayme at the vtmost , euen at the toppe of perfection , and againe , saith he , I follow hard to it : And , saith he , not onely I , but as many as are perfect , let them be thus minded , where , by the perfect , he meanes , you see , not one that hath already a perfect holinesse , but one that is sound hearted : for , hee had said before , not as if I were already perfect ; and yet here he saith , Let vs , as many as bee perfect , be thus minded : so you shall finde heere these two property of a perfect man , of one whose heart is perfect with God. First , he aymes at the highest degree of holinesse , he lookes at the very marke it selfe , hee lookes at the toppe , at the standard , at the vtmost exact line of holinesse , and hee labours to square himselfe to it , though hee cannot reach it , yet it is his endeuour , he propounds not to himselfe a shorter iournies end then hee should doe , but his ayme is euen at the very toppe of perfection , at a perfect conformity to the Image of Christ ; for that is it the Apostle heere speakes of , that wee may be conformable to the Death and resurrection of Iesus Christ , this was his ayme : whereas , on the other side , another doth not so , but he sets a certaine compasse , a certaine limit to himselfe , there hee fixeth his staffe , hee doth not intend to goe any further , he doth not intend to grow vp to full holinesse , as it is expressed , 2 Cor. 7. 1. hee doth not intend to be holy , as the Lord is holy , in all manner of conuersation , this is not his intent , this is not the thing he aymes at . So herein they differ ; hee that hath a perfect heart , hee followes hard after the marke , hee aymes at the very toppe of perfection ; and the ground of this difference is , partly , because a man that is vnsound-hearted , will not be at so much cost and paines for heauen , as to ayme at the top of perfection ; he thinkes th●s with himselfe , that to bee so strait laced , that he must be exact in euery thing ; to obserue all his speeches , that hee may not speake freely ; and to giue an account of all his time , and of all his actions , that hee may not walke in many things according to his owne phantasies , according to his owne delight and pleasure , he thinkes , if he must be tyed to this , that he may not , at any time , giue the bridle to his humour , and to his inordinate appetite , but still he must be so restrained and fe●tered , and pinioned , as it were , to walke by an exact r●le , that all his actions , and all his steps may bee pondered ; he thinkes with himselfe , it is more then euer he shall be able to doe ; hee doth not indeede prize Christ and Heauen at such a rate , ●hat he will be thus exact and perfect ; and therfore he aymes not at it , he neuer goes about it : And partly againe ; because God indeed is not his ayme , but his owne safety , his owne happinesse and security , his owne escaping of Hell and Iudgement : therefore hee doth not seeke simply to please GOD , and keepe his Commandements , but he seekes so much perfection as will ser●e his owne turne ; and therefore he doth with it , euen as a lazie scholler doth , that intends not simply to excell in learning , but would haue as much learning as should passe through examination , and get a Degree ; or as a man that labours not simply to get an excellencie in the Art of Arithmeticke , but would haue so much only as would keepe a Merchants booke ; or as a Lawyer that would haue so much Law onely as will serue his turne , as will serue his practice : I say , when a man aymes at this , you doe not say knowledge is his ayme ; for were it so , he would desire to know whatsoeuer is knowable , hee would set no limits to himselfe , were knowledge his ayme simply : but we may truly say of such a man , it is not learning , but it is his trade , his degree , or some such particular thing , that is his ayme : So it is with a man whose heart is vnsound , and not perfect with God : God himselfe is not his ayme , and therefore he doth not desire to keepe his Commandements perfectly and exactly ; for did he so , he would set no limits to himselfe ; he would doe as Paul doth here , he would ayme at the vtmost degree of perfection ; but such mens ayme is their owne profit , their owne aduantage , their security and deliuerance from Hell and from Iudgements : that is , they doe not care for holinesse simply considered , but so far as it may serue such a turne , as it may deliuer them from such a Iudgement , as it is a bridge to lead theem ouer to such a benefit to themselues . And the last ground of this difference betweene them , that they ayme not at the vtmost degree , is , because an vnsound-hearted man ha●h not so much light in him , as to discouer to him , to shew to him the vtmost degree of perfection . A man that hath but a morall light , a naturall , common light , is able to see g●osse Euils , and common duties that are contrary to ●hem ; but exactnesse of perfection that is required , he sees not ; or , if hee doe discerne it practised by others , yet in his iudgement hee disallowes it , hee thinkes it a thing more then needs : Whereas a man that is sound-hearted , one that is perfect , hee approues it , hee sees an excellency in it , hee admires it in others , and would faine imitate it himselfe : and hence is the difference , that they ayme not at perfection ; it is not their scope , they desire not the vtmost , the highest degree of holinesse ; whereas a man that hath a sound heart , still he labours to adde to that which is wanting , in his faith , in his loue , in his obedience : and this is one diffe●ence , that he ●hat is perfect , saith hee , is thus minded . The second is ; hee followes hard , hee doth not onely make the marke his vtmost ayme , but hee followes after it hard ; that is , it is the property of a man that is perfect , that hee doth not loyter in the way , but hee followes hard after the marke ; though he be subiect to many decayes , to many sweruings and declinings , yet , still he makes them vp againe , still hee repaires those breaches in his heart ; and , though many times he step out of the way , still he recouers himselfe againe ; so that his constant and ordinary worke is , euery day to make his heart perf●ct ; where he finds any crookedn●sse , to set it streight againe ; where he finds any defect , that he labours to supply ; this is ●is ordinarie and constant course : So , beloued , you shall finde this difference betweene a man that is imperfect , and another that is sound hearted , that he still amends his heart , he still makes it vp , he still brings it to a good temper , that is his worke from day to day , that he sets it right and streight before God in all things : and you shall see , Mat. 18. 1. such an expression ; there the Disciples aske Christ this question ; Master , ( say they ) who shall bee the greatest in the Kingdome of God ? Our Sauio●r takes a little child , and sets him vp amongst them , and saith , except you bee conuerted as one of these little children , you shall not enter into the Kingdome of God. The meaning is this ; I see there is pride arising in your hearts , you are looking after great things for your selues , that ariseth of a selfe-conceit you haue ; I tell you , ( saith hee ) Except you conuert from this euill , except you turne your selues from it , except you become as this childe , and empty your selues of this pride , and become humble , as this childe , become little in your owne eyes , as this childe is , you shall not enter into the Kingdome of Heauen . So that the meaning of it is this ; that a man who is sound-hearted , he is still following hard , he is still making his heart perfect from day to day , he is still turning to God againe and againe , as it is said , Lam. 3. 40. Let vs search and try our wayes , and turne againe to the Lord : that is , it is his constant worke : My beloued ▪ this is the nature of a mans heart , still there is something or other rising amisse in it , as you see weeds in a field . As it is in a Corne field , except you weede it , and till it , a●d plow it , and manure it , and neuer giue it ouer , it will bee ouer-growne with weeds , and waxe fallow againe , and not be fit to beare Corne with any constancy ; so it is with our hearts ; except wee still plow them , and weede them , and watch ouer them , they will be ready to grow fallow , they will be ready to be ouer-growne : therefore , I say , it is the property of a man that is perfect , he is still returning , and making vp the breaches , and defects ; as we see , 2 Ioh. 8. Let vs looke to our selues , that we lose not the things that we haue wrought , but that wee may receiue a full reward : Marke , let vs looke to our selues , that we lose not the things wee haue wrought ; as if he should say , euen those that are perfect , that are sound-hearted , there is this property in them , ( though he deliuer it by way of Exhortation , yet is a property that neuer is seperate from them ) they still looke to themselues , that they lose not the things they haue wrought : and see , my beloued , there is great reason for it : for a man may lose all that he hath wrought , he may lose his reward altogether , as you see , Reu. 3. 11. Take heed , hold that thou hast , lest another take thy Crowne . You know ; Ioash went farre , and so did Iehu , and so did those Israelites in the Wildernesse ; and yet they lost their reward , for not looking to themselues : but this is for those that may fall quite away : But for the Elect , that can neuer fall quite away , this diligence is required , and is proper to them ; they still looke to themselues , lest they lose that which they haue wrought , lest they should not receiue a full reward : for , though they cannot lose their reward altogether , yet they may lose a part of their reward ; as , you see , Dauid did , because he did not looke narrowly to himselfe , he did not follow hard to the marke , ( for in some things they may faile , though it bee their property to looke to themselues ; that I expresse to you by the way : I say , part of their reward they may lose , for ) the Sword departed not from his house : if , like those builders 2 Cor. 3. you build hay and stubble , then you shall bee saued , if your hearts be vpright , yet as by fire : that is , you shall be scorched by the fire , it shall haue some impression vpon you , something or other vpon your name , or some other iudgement ; somewhat you shall haue ; but this is their property , They looke to themselues , that they lose not the things they haue wrought , but that they may receiue a full reward : For still they are apt to fall backe from the degree they haue attained : And , againe , the sinfull lusts they thought they had mortified are ready to returne : now he that is perfect , is thus minded , hee not onely aymes at the vtmost , but from day to day , hee makes vp the defects that he findes in his heart , and againe , labours to bring downe and to mortifie those lusts that are renewed , and begin to gather a new strength , and to bud forth againe ; this is their property : so , I say , if thou wouldest k●ow it , marke what thy aime is , whether thou ayme at the vtm●st degree of holines , or whether thou set li●its to they selfe ; and likewise , whether thy constant course be , to make thy heart perfect with GOD , from day to day , and to walke exactly with him ; whether thou be carefull to husband thy time , that thou mayest haue leasure to doe it : for , my beloued , a man cannot doe a thing exactly , except hee haue time to doe it in : And therfore . Ephes. 5. Walke exactly , not as foolish , b●t as wise , redeeming the time : As if hee should say , if you would walke exactly , redeeme the time , it is your wisdome ; for else you lose all your labour : walke exactly , and not as fooles ; for else you had as good doe nothing at all ; be so farre wise , that you doe not lose the things you worke ; and to doe this , redeeme the time , that you may haue leisure to doe it : I say , consider , whether yo● be willing so to husband time , to gaine so much leasure from your other calling and affaires , that you can spend time to search your hearts , in trying your wayes , in setting all things straight within you , that you may walke perfectly with GOD from day to day . So much for this property likewise ; So many as are perfect , le● them be like minded . The next property of this perfectnesse of heart , you shall find in those two places compared together , Ier. 3. 10. They haue not returned to me with their whole heart , but feignedly ; if you compare that with Hosea 7. 14. the Lord there complaines , though they did returne and sanctifie a Fast , and did seeke him very deuoutly , saith he , you returned not to the most high , but against me haue you rebelled . The meaning of both places is this ; they haue not sought me● with their whole heart , but feignedly ; the word feignedly shewes , that by whole heart , hee meanes there , a true heart : So that , as you would iudge now of an vnsound-hearted friend ; you say , he is not perfect , he is not sound , he is not true , when his actions carry a shew and appearance of loue , and his heart doth not answer it ; there is a dissonancy betweene the appearance he makes , and his heart : his heart is knowne by this , he loues not the person of his friend ; he may obserue him , for some othe● respects , but his person he doth not inwardly respect : So , if a man would know whether his heart be perfect with God , let him consider whether he do not as false-hearted men are wont to doe , that obserue other men out of respects , because they see those parties haue power to doe them good or hurt , therefore they are diligent to obserue them ; as the Apostle saith , They haue the persons of men in admiration because of aduantage : that is , they haue them in admiration , they are very obsequio●s to them , ready to doe them offices of friendship ; but it is for their owne aduantage , not because they loue their friends , they are nor aff●cted to their persons . Contrary to this is singlenesse of heart ; when wee loue not in word onely , in deed and in truth , when we loue with a pure loue , such a man , we say , comes to be perfect with his friend : and so it is in this case , when a man lookes on God , as one that hath power to doe him good and euill , as one that hath power to aduance him , or to cast him downe , and out of these respects he serues him , and obeyes him , and will doe many things for his sake ; but yet he doth not serue him with a single heart ; that is , he doth not inwardly loue the person of God , he doth not looke on him as he is seperate from all punishments and rewards , as he is sequestred from all such respects , so as to be hearty to him . This was the fault of the Iewes ; saith he ▪ they returned againe ; but to whom was it ? to their corne , to their oyle , and not to the most high : they returned , and were very de●out to keepe the Fast , ready to heare , but against mee they rebelled . The meaning of it is this , the Iewes returned to the Lord , they were carefull to please him , but it was because they desired freedome from the Famine , and Warre , and oth●r Calamities ▪ and therefore they serued the Lord , but they did not lay hold on God himselfe , vpon the graces and comforts of the Spirit , vpon aeternall life , these were not the things they did inwardly respect ; and therefore , God himselfe they loued not , to him they did not returne , ( as you shall see , because I will vse that exppession of laying hold vpon God , and vpon aeternall life , 1 Tim. 6. ) when the Apostle Paul had spoken there of diuers men that were contentious , he puts these two properties together ; they are exceeding contentious , and couetous , they reckon gaine godlinesse ; but thou , saith he , doe not so ; but fight the good fight of faith : doe not contend with such a kind of contention , and in such a manner as they doe : and againe , saith he , when they lay hold on wealth and preferment , and such aduantages , doe thou lay hold vpon aeternall life . I say , this was the case of the Iewes , they laid hold of such benefits as a carnall man is capable of , such as indeed they conceiued to come from the Lords hand onely , and therefore they returned vnto him ; but they did not lay hold vpon God himselfe , vpon aeternall life , vpon the spirituall priuiledges and promises of grace , and therefore they returned to him but feignedly ; that is , they did not seeke the face of God , that which is required , 2 Chron. 7. 14. If my People humble themselues , and seeke my face : that is , seeke my presence ; this they did not : Now with those that haue sound hearts it is not so , but they seeke the Lord himselfe ; they are thus minded , that if they may haue the Lord himselfe , though they be stripped of all things else , they doe not much heed it ; though they passe through euill report , though they lose their estates , though they bee put in what condition they can be , yet they are content to haue the Lord aboue for their portion , for they looke on him as an exceeding great reward : as long as they may haue his loue , as long as they may haue him , though alone , they care for nothing else : thus they are affected when God puts them to it , as you see , Naomi put Ruth and her other daughter to it , saith shee , Wilt thou goe with mee ? I haue nothing for thee , Gods hand is gone out against me , I haue no more sonnes in my wombe ; or , if I had , thou wouldest neuer stay vntill they were of age : when they were put to it thus , one daughter forsooke her , namely Orphah , and returned backe to her people ; but Ruth gaue her this answer ; Bee it so ; ●yet whither thou goest , I will goe , I will dwell where thou dwellest , I will neuer forsake thee : So it is with the Saints , they choose the Lord , though alone , they cleaue to him alone , they reckon it reward enough , if the● may haue him , as you see Abraham did , as GOD said to him , I my selfe will be thy exceeding great reward ; he would not so much as take any thing from the King of Sodome , Why ? because , saith he , it shall neuer be said that hee hath made Abraham rich : GOD alone shall make me rich , hee is reward enough , he is alsufficient , I will not take any of these things in with him : So all the Saints are thus minded , they are contented with GOD alone , because they looke on him as an alsufficient reward , they haue a good opinion of him , and therefore they forsake him not ; whereas others haue beene in admiration of him , but for aduantage ; when they haue gotten what they would haue , and are deliuered from what they feare , they start aside as a broken Bow , Hosea 7. the place before named , as you see Rehoboam , 2 Chron. 12. 1. Saith the Text , the Lord helped him till hee was strong , and when he was strong , hee and all Israel departed from following the Lord. And so Vzziah , 2 Chro. 26. It is said , the Lord helped him vntill hee was mighty , and what then ? when hee had gotten what he would haue , his heart was listed vp to his destruction : that is , he serued GOD , as it were , a slippery tricke ; then he departed from him , when hee had gotten what hee desired , which was a signe hee did not returne to the Lord , or that he did serue him with his whole heart , but feignedly ; he did not seeke the Lord himselfe , he did not seeke his face and presence . And the ground of all this is , because they haue no constant fixed good opinion of GOD , but they thinke well of God for fits , and for times , as we see the Is●aelites did ; they would ●ollow GOD for such a time in the Wildernesse , after hee had refreshed them , and deliuered them ; but as soone as new trouble came , when they wanted bread , and water , and flesh , presently they murmured againe , and grew discontented . And so Ioram , King of Israel , when he was pressed with famine , saith he , I will waite no longer vpon the Lord , but he would needes take away Elisha's head , the man of GOD , that exho●ted him to wai●e on GOD. Thus it is with men , they haue no constant good opinion of GOD ; but it is not so with the Saints ; they haue knowne the LORD himselfe , hee hath shewed his owne selfe to them , that good opinion they haue of him , is fixed and established ; it is the Lord himselfe that hath taught it ●●em ; and that which they haue beene confirmed in by long experience , and therefore they will neuer forsake him , no● part from him ; it is hee himselfe whom they haue chosen . And this is the next difference betweene an vnsound-hearted man , and he that hath a perfect heart , that hee seekes the Lord himselfe , his heart is perfect with him , when another returnes not to the most high , but returnes to serue him for other ends , and for other respects ▪ but against the Lord himselfe , when he hath serued his turne , he is ready to rebell . The next property you shall find , 1 Cor. 2. 6. Howbeit we speake wisdome to those that are perfect , not the wisdome of this world , or of the Princes of this world , but the wisdome of God in a mysterie , euen the hidden wisdome that GOD hath ordained before the World to our gl●rie : Heere is another property the Holy Ghost sets downe of a perfect-hearted man ; the Apostle , when he had said , I come not among you with the excellency of wisdome , or the words of man , but my ayme is , my desire is , as to know Christ crucified alone , so to teach nothing else to you , and to preach to you in the plaine euidence of the Spirit , and of power ; whereas it might bee obiected , I but Paul , euery man thinkes not so , many men thinke you would doe better , if you would preach as other men doe , and bee curious and quaint of Oratory : saith hee , these things , as I deliuer them , whatsoeuer they may seeme to other men , yet to those that are perfect they seeme wisdome ; though others may despise it , and reckon it foolishnesse , yet to the perfect it is wisdome . So that , I gather hence , A perfect man in this is distinguished from another that is not sound-hearted , that he hath eyes to see the wisdome of the Holy Ghost , he knowes wisdome . Now a perfect man is there so called , in opposition to him that is meerely animalis , that hath onely a reasonable soule , and no more ; for that is the word , the same word that is vsed in another place of this Chapter , the naturall man , it is translated , but the word in the Originall signifies a man that hath onely naturall abilities and endowments , and naturall perfections , such a man is reckoned an imperfect man , a man that is not sound : But , saith the Apostle , to a man that is perfect , that is , to a man that hath , besides the strength of naturall gifts , the sanctifying Spirit that enlightneth him , that the Spirit of God possesseth and informes his soule , it ioynes with his soule , it is dwelling in him ; such a one is a perfect man , saith hee , and you shall know him by this , hee discernes the wisdome of GOD , he iudgeth aright of it : so that , my beloued , the meaning of it is this , there is a certaine wisdome of God , there are certaine things , that no naturall man in the world reaches or relishes : take the hypocrite , that goes the furthest in the profession of holinesse , euen as farre as the second or third ground , euen as far as those Heb. 6. that were much enlightned , and had tasted of the power of the world to come , yet this wisdome that he speakes of here ( we speake the wisdome of GOD ) consists of such things as they neuer knew ; certaine things that the most knowing man that liues in the Church of God , that is not regenerate , can neuer know them , as he saith , Verse 9. such as eye neuer saw , & ● . signifying thus m●ch , the eye and the eare haue the sences by which knowledge is gathered ; yet mans eye a●d his eare neuer saw , &c. and his heart , that is more actiue then eyther of ●hem , neuer vnderstood them . You will say , what are these things ? They are expressed by di●ers names in this Chapter ; they are called the wisdome of God , they are called the wisdome of GOD hid in a mysterie , the deepe things of God , the things of the Spirit of God , the things that are giuen vs of God for our glory : Beloued , these are things that no vnsound-hearted man did euer sound ; and therefore I will bee bold to say to you , if euer you knew th●se things , if euer you reckoned these things wisdome , certainely your hearts are perfect , you are not meere naturall men , but you haue receiued the Spirit of ●od , that is , the sanctifying and enlighning Spirit of God. But you will say , How can it be , that a naturall man should neuer know these things ? B●loued , I say , it may be very well : for they are things that no Minister in the world can teach you ; we may propound them to you , and you may heare them seuen yeeres and seuen ; you may reade the very same things in the Scriptures , and in other Bookes , a thousand times ouer , and yet , for all this , not vnderstand them : It is the wisdome of God in a mystery , and they are the deepe things of God : As a man may looke on a Trade , and neuer see the mystery of it , he may looke on artificiall things , pictures , or any thing else , and yet not see the Art by which they are made ; as a man may looke on a Letter , and yet not vnderstand the sense , something there is that he sees , and something that he sees not , not it enters not into his heart ; ( and therefore it is said , seeing they see not ; which argueth that there is something that they see . ) Thus there are some things , there is a wisdome of GOD , that an vnsound-hearted man can neuer know , it can neuer enter into his heart : which wisdome therefore if thou hast , certainely thou art a perfect man. You will say , How shall a man know whether he know this wisdome or no , whether hee thus iudge of the wayes of God ? I answer ; You shall know whether the w●sdome you haue bee such as belongs to perfect men , or no , by these foure things , which I will deliuer distinctly vnto you . First , you shall finde this , that , when this knowledge is discouered ●o a man , it exceedingly humbles him , all other knowledge doth not so , it rather puffes him vp : But this brings a man exceedingly out of conceit with himselfe , it makes him to stand amazed at himselfe ; that is the property of this wisdome , which shewes it selfe to the perfect : and the reason is , because it is a sanctified discouering wisdome ; a wisdome , which that Spirit that giues it , enables him to make this vse of , that hee vseth it as a Lanthorue to his feet , as a light to discouer the crookednesse of his wayes , to finde out the defects , to which he is subiect , both in his heart and in his conuersation ; therefore this wisdome discouers him , and opens him to himselfe ; wheras all the knowledge of any naturall man , or that any hypocrite hath in `the World besides , opens him not to himselfe properly , but rather lifts him vp , he vseth it to reproue others , he vseth it for other purposes , he holds it as a light to other mens feet , he makes not this vse of it , to search the inside of his owne heart , he searcheth not euery defect and crannie of his soule with it , and he findes not out himselfe what he is . Therefore , you see , assoone as they haue been enlightned with this wisdome , ( Paul and others ) how they were confounded in themselues , how vnworthily they thought of themselues : that is the property of this wisdome , first to humble . Another property is , He that hath that wisdom reuealed to him , that is proper only to the perfect , those things that he knowes , he knowes them as he ought to know them ; whereas another man , though hee know exceeding much , yet hee knowes nothing as hee ought to know , as we see , 1 Cor. 8. 2. He that thinkes he knowes any thing , knowes nothing yet as he ought to know it , saith the Apostle ; he knowes not sinne as he ought to know it , he knowes not the promises of grace , hee knowes not aeternall life , hee knowes not these as he ought to know them : for , did hee ; he would bee wrought vpon by them ; if he did know GOD as hee ought , hee would feare GOD with all his heart , and with all his soule , and with all his strength ; so , if he did know sinne as he ought , he would make it his chiefest sorrow , he would abhorre it , hee would not come neere it , hee would cleanse himselfe from it , he would flye from it , as from a Serpent , vpon all occasions : So , did he know remission of sinnes ; hee would not esteeme so lightly of it as he doth , but hee would seeke it earnestly , euen as a condemned man doth his Pardon : So that is the difference ; they know not these things as they ought to know them ; for , beloued , this is to bee obserued , when any man is conuerted to God by the reuelation of this wisdome , he doth not alwaies know n●w things , hee hath not new things reuealed vnto him , more then he knew before , but the same things he knowes now as hee ought to know ; whereas before , though hee knew them , hee knew them not as he ought to know them ; he neuer knew sinne what it was , he ne●er knew what grace was , all those promises and threatnings , all that wisdome of God , reuealed in the Booke of GOD , in the holy Scriptures , he neuer knew it as he ought , therefore , it is not profitable to him , to bring him home , and worke a change : that is the second difference . Thirdly ; Wisdome to the perfect , is such a wisdome , as enables him to distinguish of things that differ , he is able to discerne between good and evill , as you shall see an expression of it , Heb. ● . but strong meate belongs to those that are perfect ; ( for so it ought to bee translated , and so it is in the Originall ) the old Translation , by reason of custome , and the new , by reason of vse , but neither is so full as the Originall , by reason of habit , in respect that they ha●e their sences exercised to dis●erne both good and euill : that is , hee that hath this true wisdome , he hath such a distinguishing faculty , that , as the taste discernes of meate , or as a man that is accustomed to taste Wine , can easily discerne between good and bad , so , ( not by meere custome , as other men haue it , but ) by a certaine wisdome that is infused into you , you are able to discerne betweene good and euill , euen as the sences doe ; ( for that is the scope of the place ; ) As the sences discerne betweene colour and colour , betweene taste and taste , so there is an ability in those that are perfest , to discerne betweene good and euill : so that , take such a man to whom this wisdome is reuealed , you shall finde such an aptnesse in him to discerne betweene good and euill , that is , hee knowes the voyce of the shepheard , hee knowes and discernes betweene that which is good , and betweene that which is counterfeit ; hee knowes morall goods and euils , what is to bee chosen , and what to be refused ; this he knowes , such a distinguishing faculty he hath , this is proper to those that are perfect ; the like you shall haue expressed , Rom. 12. be renewed in the Spirit of your minde , that you may discerne the good will of God : that is , that you may distinguish between the good will that is truly perfect , and that which is not his will : This property will follow a minde that is renewed , he will be able to discerne what another cannot . Lastly ; that I may conclude ; He , to whom this wisdome is reuealed , he that is perfect , there is a wondrous change in his iudgement ; that which before seemed foolishnesse to him , now he reckons it to be the true wisdome ; and that which before was the greatest wisdome , now it appeares to be follishnesse ; as a Child , when hee is growne to yeeres , and is perfect , the things that before he magnified , now he disregards them ; and the things that before he made no account of , now they are prized and esteemed ; such a difference there is , such a change in the iudgement , when once this wisdome is reuealed . So it is in other things : take a yong beginner in any thing , a young Scholler , hee indgeth otherwise of the exercise of what hee learnes , then when he is growne to maturity ; as we see , a man that is vnacquainted with Musicke , that hath no skill in it , the common tunes like him best ; but when hee growes a skilfull Musician , he cares not for them ; those that haue more perfect Musicke in them , those he regards , when he hath a more skilfull eare : so , it is the meaning of the Apostle , we speake wisdome to those that are perfect , as if hee should say , they are able to discerne things , their iudgement is another kinde of iudgement then yours is , or then their owne was before ; that which they could finde no relish in , no taste , when they are perfect once , they finde a more excellent vse in it then others : So that this change of iudgement , iudging otherwise both of the persons and of the things , argues they are perfect . And this is the last signe , that I will now name to you , of this property heere spoken of , We speake wisdome to those that are perfect : that is , it is the property of those that are perfect , to reckon that wisdome to be wisdome indeed . So much shall serue for this time . FINIS . THE NINTH SERMON . GENESIS 17. 1. Walke before mee , and be thou perfer●t . BEfore ; we deliuered to you certaine properties or adjuncts , which are not disjoyned from this sincerity and integrity of heart : That which wee haue now to doe , is to shew you the effects of it , what operation it hath in the heart . First , you shall finde this , to be one proper effect of it , that it teacheth a man to exalt God in all his waies , to lift vp GOD in all his waies , aboue himselfe , aboue his owne ends , aboue any thing that tends to his owne happinesse : for indeed heerein is sincerity of heart seene , when a man prefers God before himselfe in all things : for hollownesse and vnsoundnesse of heart is in this , when one prefers himselfe before God : it is a sure rule , and it is practised by all the Saints , which you haue Psal. 148. 13 , Thy Name , O Lord , ( saith the Propher there ) is onely to be exalted . The meaning is this , when a man hath any businesse to doe , when he hath any designe or proiect in his thoughts , he is not to thinke how hee shall aduance himselfe , or any end of his owne , but , ( saith he ) O LORD , thy Name onely , thy Name onely is to be exalted . Such an expression you shall finde , Prou. 4. 8. speaking of wisdome , and describing the sincerity of their hearts that sought it ; it is expressed by this phrase , exalt her , and shee shall exalt thee : that is , looke not to thy selfe , to the way that thine owne heart shall suggest to thee , but what way wisdome and godlinesse shall propound , exalt and prefer those waies before thine owne , and let wisdome alone for exalting of thee , take thou no care for that , exalt her : And it is a phrase frequently vsed in the Scriptures , that God is to be exalted , to bee lift vp ; the meaning of it is this , as when a man takes another and sets him vpon his shoulders , that he onely might be preheminent , that he onely might appeare and bee exposed to view , and himselfe stand in the croude , and not be seene ; so when a man exalts God in all his wayes , that he may haue aduancement , and honour , and preheminence , though himselfe appeare to bee no body ; this is to exalt God , and this is the proper effect of sincerity and integrity of heart : another man , whose heart is not sound , howsoeuer he may exalt God in many things , hee may exalt him in many Commandements , hee may seeme to seeke him , and to seeke him diligently , yet he doth all in such a manner that he may exalt himselfe , and his owne ends aboue the Lord : you shall best see it in particulars ; the Pharises did many good workes , but ( saith the Text ) they did them to bee seene of men : that is , they had an eye to themselues , that themselues might be exalted in what they did , that they might be heard , that they might be seene : and so Iehu ; though he were employed in an honourable seruice , and hee did it diligently , which was to avenge the quarell of God against the House of Achab , and so did it , that he went through with his worke , yet he had an eye vpon himselfe all the while : Come and see ( saith he ) my Zeale for the Lord of Hosts , &c. as if hee should say , indeed , I doe all this for God ; but he secretly intimates in the speech , before hee was aware , that it was the appearance and preheminence of himselfe , that he might haue the praise of the zeale and diligence that he shewed in the worke , he exalted himselfe . Looke vpon the Saints now , and you shall see a quite contrary disposition . Iohn Baptist takes this resolution to himselfe , saith he , let me euen decrease , that is my condition , I am content to doe so , and let Iesus Christ increase ; so he bee exalted and honoured , I am content to decrease , I am content to wither in my honour and reputation which I haue had , so the Lord may receiue aduantage by it : So likewise Pauls is an excellent example , 2 Cor. 4. 5. saith he , I doe not preach my selfe , but the Lord Iesus , and my selfe your seruant for his sake . I doe not preach my selfe ; the meaning is this ; saith he , in my preaching , my ayme is not that I might set forth my selfe , that men might looke on mee , on my wi● , on my learning , on my eloquence ; no , saith hee , I desire that I might be concealed , as it were , that I might be obscured and hidden in the World , and that Iesus christ might onely appeare , that he might be seene , that those that heare mee , may haue their thoughts and affections carried to him alone ; I am but a spokesman , but the friend of the Bridegroome , I would haue your affections bestowed on him , therefore I set out him altogether ; for his sake I am your servant , and I carry my selfe as a seruant , that still my Master may haue honour . This Paul did , and thus he exalted the Lord. And so Moses , when the Spirit of God was poured vpon many of the people , that they grew vp to some ripenesse of gifts , and so seemed to be more equall with him , Moses seemed to bee obscured by this meanes , in the opinion of Iosuah , who comes and tels him , Dost thou not see what these men doe ? Moses answered againe , hee was very well contented , so God might haue honour , that himselfe should be somewhat obscured and lessened ; Dost thou enuie for my sake ? And this is the disposition of all the Saints , that looke what Ioab did in the case of Rabbah the City , when hee besieged it , and was ready to take it , hee sent to Dauid , saying , come thou and besiege it , lest the victory bee attributed to me ; the same the Saints are exceeding carefull of , that God might still haue the preheminence , that still , whatsoeuer victory they haue , whatsoeuer worke they doe , it might be attributed to God , and not to themselues , this is their constant disposition to exalt him : Therefore you see how iealous the Apostles were of it , Act. 3. 12. when the people were ready to exalt them for that Miracle they had wrought , say they , in much indignation , Why looke you on vs , as if we by our godlinesse had done the worke , to make this man whole ? No , say they , the Lord hath done it , that hee might exalt his Sonne . They were carefull to preferre , and to exalt him : and herein indeed our sincerity consists . This is an instance for matter of honour , that , in any matter of credit , it is the disposition of those whose hearts are vpright , who walke before God perfectly , to exalt the Lord , and to set him aboue themselues . So likewise it is in all matters of aduantage , and profit : the heart of an vpright man saith thus ; so God and the Church may bee gainers , it is no matter though I be a loser ; so God may haue honour , and his people be saued , and the worke goe on , and the Gospell may haue free passage , it is no matter what becomes of mee . You see , this disposition was in Moses and in Paul : saith Moses , Let my name be blotted out of the Booke of life , let me lose all my reward and recompence , so the Church of GOD may bee safe : and so Paul , though I bee separate from christ , yet , so the Church of the Iewes may be safe , so christ may be honoured in their worshipping of him , and cleauing fast to him , it is no matter ; there is that scope in it . So likewise Acts 20. 24. there is an excellent expression , saith the Apostle , I passe not , my life is not deare to me , so the ministration be fulfilled , that I haue receiued , to testifie the grace of GOD : that is , though I bee a loser euery way ; though my life be in danger and in hazard , though many other afflictions may befall me , of diuers kinds , I passe not for them , so the Ministration may be fulfilled , so the Lord may be exalted , so the grace of GOD may be testified , I passe not , I heed it not , I regard it not : When another man , beloued , whose heart is not sound and vpright with God , saith thus within himselfe , It is no matter though such a Church , though such a People , though such a Kingdome , or such a Nation perish , so I may be safe , so I may enioy my comforts , my ease , my profit , my liberty , this in the heart of euery naturall man : But a man whose heart is perfect with God , still exalts him , both in matters of credit , and likewise in matter of profit and aduantage . Last of all ; in any matter of pleasure : He finds his heart disposed after the same manner ; hee saith thus with himselfe ; I care not though my owne desire of pleasure and ease be crossed , so men may be pleased in that which is good for edification ; as we see that disposition in Paul , 1 Cor. 10. 33. Saith he , I please all men in all things . Saith hee , I haue liberty to eate flesh , and I desire to vse that liberty , it is as acceptable to me as to any other , notwithstanding , I will euen depriue my selfe of that liberty , to please men ; not in this onely , but in all things else ; and why ? for , saith hee , I seeke not my selfe , and my owne profit , but the profit of many , that they might be saued ; and that is the reason of it : And why did he seeke the profit of many ? We see in the 31. Verse hee giues this rule , Whether you eate or drinke , &c. doe all to the glory of God : for this cause , saith hee , I doe not please my selfe , but others ; I please other men in all things , because I would glorifie GOD : that is , in pleasing them , God is aduanced , he is preferred and exalted : therefore , saith he , I please not my selfe , but I please others in all things . So , I say , that is one effect , and the first that I name to you ; That it is the property of sincerity and integrity of heart , to set a man aworke to exalt God , to preferre GOD before himselfe , in all occasions . A second effect arising from sincerity of heart , from this perfectnesse of heart , is this ; he whose heart is perfect with GOD , you shall finde in him this disposition , that he is not moued to his maine actions ordinarily , but by vertue of some command from GOD ; if hee haue not some such motiue , he stands still , and stirres not . The ground of this is , because while a man seekes himselfe , while a man is vnsound-hearted , while he is full of himselfe , ( as euery man is till he be regenrate , till his heart bee changed ) come and tell such a man , informe him , and say to him , Sir , this will make for your profit , or this is for your credit , this will be for your aduantage , it presently moues him , and sets him aworke : for his end is to seeke himselfe , : but let his heart bee changed , and be perfect with GOD , to seeke him , now motiues drawne from these respects , doe not so much worke vpon him ; but let a commandement come from GOD , let this bee presented to him , this is the will of God , this is for GODS glorie , this hee will haue performed by thee ; these are the motiues that worke vpon him in the generall fashion and course of his life : other respects , that were most preualent with him before , they moue him not now ; but , when they are suggested , as in former time , hee stands still , as it were , as a Ship that is becalmed , that hath no wind to moue it : but when a Commandement comes from God , that Command fils the Sailes , it fils the faculties of the soule , that moues it to and fro , that indeed is the ground , that sets this man aworke , in all the Actions , and in all the courses of his life . you shall see that metaphor vsed Col. 4. 12. ( it is Epaphras prayer for the people , that Paul here expresseth ) Epaphras a se●ant of christ , one of you , saluteth you , and alway striues for you in prayer , that you may stand perfect , and filled with all the will of the Lord. Marke , this is the thing he prayes for , that they might stand perfect : Why ? how should it be knowne they were perfect ? Saith he , this is the effect it will produce , you shall be filed in all the will of the Lord : that is , as the word signifieth in the Originall , when a man is filled with the Commandement , euen as the sayle of a Ship is filled with wind , so when a man findes this disposition in himselfe , that the principall motiue , that which sets him aworke vpon all occasions , is some Commandement from God , and not selfe-respects , it is an argument that he is perfect , that he is filled with the will of the Lord : otherwise , he would stand still as a Ship , when the Sayles haue no wind to driue them : this is an argument of perfectnesse and integrity of heart . The like expression you shall finde Psal. 119. 6. then I shall not be confounded , saith David , when I haue respect ( marke the phrase ; for it is the phrase that hee chooseth to ●xpresse his sincerity by ) when I haue respect to thy Commandements . That is , saith he , the time was , and it is so with other men , that when a Commandement of GOD comes , they little heede it , they little regard it : if other motiues come , which propound honour , credit , and ad●ancement , and profit to themselues , those things they respect ; but , saith he , heerein is my sincerity seene , and vpon that ground I desire I may not be confounded , that I haue now respect to thy Commandements : euen as you see , a man that hath some princip all friend , that he regards aboue all the world besides , it may be , when many others come and speake to him , and make suite to him to haue something done , he regards them not ; but , if such a friend speakes , hee hath respect to him : or , as a seruant , if another man bid him goe , and bid him doe , he stands still ; but , if his Masters command come once , he goes about it presently : for he hath respect vnto him : this is Dauids meaning : for , saith he , LORD , I haue respect to thy Commandements ; other things moue me not so much ; but , if any Commandement come from thee , I haue respect vnto it , and I presently goe and execute it : and in this regard he is said to be a man after Gods owne heart , as we see in Act. 13. 22. I haue found , saith the Lord , a man after mine owne heart : that is , a man of a sincere , of an vpright heart , a man in whose heart is integrity and sincerity , a man without guile , and he proues it by this , saith he , He will doe whatsoeuer I will : that is , if my will be known to him , that will he do , that is the motiue that leades him , that is the thing that stirres him vpon all occasions : for that is the effect by which he is described to be a man after Gods owne heart , hee will doe whatsoeuer I will. Now , beloued , you may examine your selues by this , whether you haue those effects that arise from sincerity and integrity of heart ; consider what mooues you to euery action . Certainely there is no man that goes about any businesse , but there is some motiue that sets him aworke : Is it by vertue of the Commandement that thou goest about all thy occasions ? Is it that that moues thee ? Hast thou that respect to Gods Commandements , that when other commandements come , thou regardest them little , but thou hast still an eye to that ? as Dauid saith , as that is another expression of his sincerity , saith he , Mine eyes waite on thee , as the eyes of the handmaid waite on her Mistris ; that is , I am still looking to thee , to thy Word , to thy Commandement , any becke or nod from thee moues me , as the Maide waits vpon her Mistris , to see what her will is . I say , this is the disposition of all the Saints ; and therefore take heed of being deceiued in this ; beloued , it fals out ofttimes , that you shall finde them both implicated and inuolued together , ( and therein commonly we are deceiued ; ) a Commandement comes from God , and respects of our own concurre ; ( marke it well , that I may take away this deceipt ) as , for example ; perhaps there is a seruice which the Lord himselfe commands ; a man may bee very diligent in this worke ; but it may bee , there is not onely a Commandement of GOD to mooue him , but there is much applause , there is a certaine lustre and splendour that followes diligence , in a good action , in some great businesse . He●re now is a double motiue ; here is a Commandement from God , and withall , there is credit and esteeme from men . As I say of doing , so likewise of suffering ; it may be a man is to suffer , and it is GODS will to haue him suffer , and he suffers for the keeping of a good conscience ; but withall there is somewhat more mingled with it , there is esteeme from men : and so for other actions ; diligence in a mans calling , it is true , is the Commandement of GOD , and the worke is the LORDS , he doth it for him , hee ought to be diligent ; but withall , there is profit and reputation followes it , there is aduantage comes to himselfe ; here , you see , there are more respects then one ; here is the Commandement of GOD , and other respects likewise : and so for hearing the Word ; it is true , it is GODS Commandement to heare , and a man comes , it may be , out of some respect to that Commandement ; but withall , there may be other respects mingled ; a man may come to feede his vnderstanding with new notions , with nouelty , he may come to see wit and learning , or to know the humour and the spirit of the Preacher , other respects may be mingled . Now , you will say , how then shall a man know whether it bee the Commandement that moues him , if that be the proper effect of sincerity ? Beloued , it is easie to know it by this ; take a man whose heart is not sound , whose heart is impure , who is hollow toward the LORD , and take out the other respects , and leaue the naked Commandement alone , and he will stand still , hee moues not ; let other respects be tooke away , let the worke want that outward glory , and he stands still , he goes not about it so diligently : let the suffering bee sequestred from the praise of men , which accompanies it , let there be nothing but a bare Command , yea suppose sometimes they incurre discredit with men , as sometimes they doe , in suffering , there is onely a naked Commandement to encourage them to it , I say , if the heart bee vnsound , it stands still , and moues not : but when the heart is vpright , take away the Commandement , and leaue the other respects , and it stands still on the other side ; by which you may know , that it is not respect to mens commandements that moues a man , because when that is tooke out , when there is not the will of God signified in it , when he thinkes with himselfe , this is not for GODS glory , I haue no warrant from GOD to doe it , though there be other respects to my owne credit and profit , the heart stands still , as a Mill doth , when it hath no water nor no wind to driue it . This is an argument of sincerity , when still the Commandement moues it . But this obiection may be made , May not a man be moued with other respects , may he not be moued with regard to credit and aduancement that may follow vpon the performance of good duties ? I answer , he may in the second place , he may not primarily be moued with it , it is the Commandement that must set him on worke ; but when he is vpon the way , these respects may carry him on with more facility and alacrity : as a seruant , that is commanded to goe a iourney , if there be concurrence of other things , if he haue a good way , and good weather , and good company , and money in his purse , it is his aduantage , he doth it the more willingly and cheerefully ; but if there be none of these , it is enough that it is his Masters businesse , that is enough to set him aworke . You know Paul had many hard taskes , when he went to Macedonia , and vpon other occasions , you know what his entertainement was , and yet it was his Masters worke , it was his Commandement : for it is a sure rule , that as wee ought to vse all Gods Ordinances , so also may wee vse all Gods Arguments . It is an Argument that himselfe vseth , that we may haue respect to the recompence , The reward of the feare of God , and humility , is riches , and honour , and life , &c. If you aske , But how shall a man know when he doth it thus in the first place , when he is moued with the Commandement ? I answer ; you shall know it by this : A seruant that seekes his masters profit altogether , with the neglect of his owne , it is an argument that he serues him not out of selfe-respects , but that which he is primarily moued with , is regard to his Master . Indeed , heere is the difference : A seruant that trusts not his Master , so mannageth his businesse , as a Factor that still hath an eye vpon himselfe : ●or hee trusts not his Master : Another , that trusts him , that thinkes thus with himselfe , my Master is wise to obserue , and he is willing and able to recompence mee ▪ that seruant lookes not to himselfe and his owne ends , but he doth his Masters businesse faithfully , and he cares not so it may be for his Masters aduantage : for hee loues his Master , and he thinkes his owne good and prosperity consists more in his Masters then in his owne ; this is that that moues him , and therefore without respect to himselfe , he serues him he doth his businesse faithfully , he lookes what may be for his aduantage , and not for his owne . So much for this second effect . A third effect that ariseth from this sincerity or integrity of heart , is to serue the Lord , to doe his will with all a mans might , to doe it exceeding diligently , not onely to haue respect to his Commandement , but to doe it with all a mans might and strength : when a man doth it remissely , it is a signe he doth it feynedly ; when he doth it diligently , it is a signe he doth it with a perfect heart . A seruant , when he slubbers ouer his worke , and doth but eye-seruice , it is an argument that hee doth it not with his whole heart , but feynedly : for when he doth it hear●tily , he doth it painefully , he doth it throughly , and exactly , and with all his strength . The ground of it is this , because , when a man doth any thing truly , and in good earnest , when he doth it for it selfe , he doth it alway exceeding diligently , they are neuer disjoyned . When a man doth a thing for a respect , he doth it so far as that respect requires , so much diligence hee vseth , and no more : you may see it in other things ; if a man haue money but for his vse , he will seeke so much as will serue such a turne , and no more ; but if he doth it for money it selfe , if he loue riches , hee will doe it with all his might , hee sets himselfe to it with all his strength . You haue an excellent place for the expression of this , in 1 Pet. 1. 22. saith the A postle , Seeing your hearts are purified to loue one another , without feyning , see that you loue one another with a pure heart , feruently . The meaning is this , Let a mans loue be sincere , without feyning ; let it be with a pure heart , without respects , without dissimulation , and this property it will haue , you will loue one another feruently . Beloued , these cannot be disjoyned , when one serues the Lord with a perfect heart , when his eye is vpon him , when he doth trust to him , without any other by-respects , he will doe it exceeding diligently . Therefore that expression you finde so oft in the Scriptures , Thou shalt loue the Lord thy God , with all thy soule , with all thy heart , and with all thy strength , it is not an expression of the degrees of loue ; that is not the sole scope of that place , but it is an expression of the sincerity of a mans loue ; as if hee should say , herein is the sincerity of a mans loue , this is an argument that a man loues God truly , and not for respects , when he loues him with all his heart , and with all his might : it is so in all things ; when you doe any thing for it selfe , you will doe it with all your might . Besides , there is this further ground of it ; you shall finde this , that all remissenesse , when a man doth a thing remissely , and ouerly , and perfunctorily , itargues alway a diuided intention , it is an argument that the whole minde is not set on it , but that the intention is distracted , and bestowed on other things : whence that common saying is , He that will be excellent in euery thing , is so in nothing : because his intentions are diuided . So , beloued , you know , this is the property of sincerity , to haue a single eye , to haue the heart set vpon one obiect , to looke to GOD alone ; If a man doe so , the heart is sincere , and he that lookes vpon GOD alone , he must needs doe it with all diligence : whensoeuer a man mindes one thing , hee will doe it with all his might , because all the faculties , the intention , the thoughts , and affections of the soule , they are then concenterate , and vnited , and drawne together into one point , they are still running in one channell : and therefore a man that hath a sincere heart , that chooseth GOD alone , that saith thus with himselfe , I haue but one Master to serue , I haue but one to feare , I haue GOD alone to looke to , my businesse is with him in heauen , I thinke him to be alsufficient , and an exceeding great reward : I say , this will alway accompany such a heart , such a resolution , that he serues him with all diligence ; if there be any worke of his to be done , hee will doe it with all his might : for that is the disposition of a mans mind , when once he is able to say as Da●id saith , Psal. 27. 4. One thing haue I desired of the Lord , and that will I seeke , to see the beauty of the Lord , to liue in his Temple , &c. Why one thing I haue desired , and that will I seeke with all diligence ? when a man desires but one thing , his minde will be exceeding intent vpon it ; and therefore if you would finde out now what is a proper effect of sincerity , you shall finde this alway to be in those , whose hearts are vpright with God , that they giue themselues vp to his seruice ; I say , they giue themselues vp to do it with all diligence : therefore for a man that saith this , I hope my heart is vpright with God , and yet you see him exceeding busie with other things , the worke of God he doth ouerly , he slubbers it ouer , he , doth it negligently , as a seruant that doth eye-seruice ; but for businesses of his owne , he is exceeding intent vpon them , hee is ouerwhelmed with them , in following pleasures , and diuers lusts , his minde is exceeding much taken vp in things of that kinde ; I say , hee doth but dissemble , when he saith he hath prepared his whole heart to seeke the Lord , that hee walkes before him perfectly , it cannot bee : a man whose heart is vpright , hath this disposition in him , that his speeches , his thoughts and his actions , are still busied about things that belong to the Kingdome of God , holinesse is the element hee liues in , he would still be doing something 〈◊〉 ●ends that way , by his good will he would be doing nothing else : I say , thus he serues the LORD with all his might , and that is an argument hee hath a sincere and vpright heart . You haue a common saying , when a man doth a thing exceeding diligently , he doth it for his life : now a man whose heart is vpright , his opinion is changed of his owne happinesse , of his life and safety ; whereas , before , hee conceiued it t● consist in other things ▪ now he knowes it whol●ly consists in the fauour of God , in pleasing him , and in enioying of him ; and therefore when he reckons that his life consists therein , he doth exceeding diligently whatsoeuer worke tends to him , and to his glory . This is the third effect that arriseth from sincerity , and perfection of heart . A fourth effect is this ; a heart that is entire , and vpright , and perfect with GOD , you shall finde thus disposed , hee s●ffers euery grace to haue his perfect worke : that is a signe the heart is sound , and entire , and perfect , when the graces of God are not restrained , when they are not dammed , and barred vp , but are suff●red to haue their perfect worke ; as it is said of patience , you shall see that expression , Iam. 1. Let patience haue her perfect worke . Re●oyce ( saith the Apostle there ) when you fall into t●oubles of diu●r● sorts , reioyce , knowing that the 〈◊〉 of your faith brings forth patience , and let patience haue her perfect worke , that you may be perfect and entire , wanting nothing . Where you see , that this is put downe , as an effect that ariseth from perfectnesse , and integrity of heart , when we suffer the graces of God , as patience in particular , to haue their perfect worke . Now , patience is said to haue its perfect worke , when it endures all kinde of tryals : for that is the scope of the Apostle . Reioyce ( saith the Apostle ) when you fall into tryals of diners sorts : that is , tryals that concerne you in soule , in body , in name , and in state , tryals of euery sort , and euery kinde : if patience be perfect , ( and it will be perfect , if it be in a heart that is perfect , and entire , it will haue a perfect worke ) it will make vs stay no where : So that , beloued , patience hath then its perfect worke , when it will suffer any thing , be it death , be it disgrace , bee it imprisonment , or pouerty , be it losse of friends , be it what it will be , afflictions of any kinde ; name all sorts of trouble that you can deuise , if patience haue a perfect worke , it will beare all of them . When the heart is sound , beloued , then this grace , or any other , hath a perfect worke : therefore you see , men whose hearts are not sound , nature will stand some where ; a man perhaps will beare many things for Religion , but if it come to death , there he shrinkes ; a man will endure much , but if it come to disgrace , to discredit , to losse of reputation , there his patience hath not a perfect worke ; and therefore he giues ouer . As patience must haue a perfect worke , which is seene in suffering , so likewise it is seene in doing . So you see that expression , Heb. 17. 1. Seeing we haue such a cloud of witnesses , saith the Apostle , let vs runne the race with patience that is set before vs. The meaning of it is this : saith he , if patience haue a perfect worke , it will carry you through the whole race to the iournies end ; but if otherwise , a man will runne so far , or so farre ; but when he meetes with such a rubbe , with such a barre , by the way , there hee will make a stand , when he comes to thick way , or to thornie way , or to rough way , there hee will not runne ; and why ? because patience hath not a perfect worke . Therefore , saith he , runne with patience the race that is set before you . So , beloued , a mans heart is then entire , when euery grace ( I instance now in this ) hath his perfect worke . If you obiect ; But you see sometimes patience , euen in the best of the Saints , hath not a perfect worke , but is sometimes interrupted ? I answer , it is true , you see it was so in Iob ; though he were a man of an vpright heart , ( God beares that witnesse to him , hee was a iust man , one that feared God ) and likewise this grace was perfect in him , ( as that witnesse is giuen him , Iam. 5. 11. You know the patience of Iob , ) yet , notwithstanding this , it seemed to be interrupted , it seemed not to haue its perfect worke . Beloued , to this I answer ; that it did not rise from the hollownesse of his heart , or the imperfection of the grace , but it ariseth many times from some other impediment , some other accident , from some distemper that may arise in the soule , that sometime or other may hinder euen a perfect grace , from hauing a perfect worke ; as you see in the workes of nature , there may be a perfect Spring , and yet sometimes it may be hindered from running , by some outward impediment , it may some way or other be dammed vp : so , it may be a perfect Drug , fit and apt enough to worke , and yet some impediment there may bee that may hinder it , and choake it , and dead the vertue of it for a time , but it is but for a fit ; ordinarily , and in ordinary course , euery grace will haue its perfect worke ; and as I say of patience , so likewise , you see , in all other graces , ( to giue you another instance , the same the Apostle giues there of faith ) faith , when it ariseth , when it dwels in a heart that is entire , that is perfect , it hath a perfect worke : when it is otherwise , it workes but imperfectly , and but by halues . I will giue you an experiment of it ; you shall see two notable examples of it , one in Amaziah , 2 Chron. 25. you shall finde there what worke faith had in him ; you see , in the 8 , 9 , 10. Verses , Amaziah was to goe to warre against the Edomites , he hyred 100000. of Israel , that was halfe his Armie , to goe and assist him in the battell : there comes a Prophet from the LORD ▪ and tels him , Amaziah , know this , the Lord is not with Israel , and therefore seperate these men , and send them home ; if thou doe not , thou shalt fall before the enemy : for in the Lord there is power to helpe , or to cast downe ; Amaziah beleeued the Prophet : so that , you see , faith had a great worke in him ; but saith hee , I am not able to hyre any more . That is no matter , ( said the Prophet ) goe with those thou hast ; and hee was content to doe so , hee went on to the Battell ; and in the next verse , hee was encouraged to goe on : it was a great worke of faith , to send backe halfe his Armie , and to goe on so much encouraged notwithstanding ; yet after , in the same Chapter you shall finde , though faith went thus farre in him , and carried him through so difficult a case , yet it had not its perfect worke : for immediately after hee had ouercome the Edomites , hee set vp their Gods , and a Prophet comes and tels him , Amaziah , art thou so foolish , to set vp the Gods of the Edomites , that were not able to deliuer their owne people ? Saith the Text , hee would not hearken to the Prophet , but bade him cease , and the Prophet ceased . So you see , faith had a worke in him , and a great worke ; but heerein he had an vnsound heart , as it is said , Verse 2. hee walked before the LORD , in the way of his Fathers , but not with a perfect heart . And you shall finde this very Storie , that I haue now named , brought in as an euidence that his heart was not sound , that his faith had not a perfect worke : so farre his faith went , thus far he did by vertue of that faith that he had , but a perfect worke his faith had not . Another example is in Rehoboam , 2 Chron. 11. When the Kingdome was diuided , and giuen to Ieroboam , and the tenne Tribes had made that defection from Rehoboam , hee gathered together ninescore thousand fighting men to goe vp against Israel : but , saith the Text , the Word of the Lord came to Shemaiah , a man of God , saying , Speake to Rehoboam , the sonne of salomon , King of Iudah , and to all Israel , and Iudah , and Beniamin , saying , Thus saith the Lord , You shall not goe vp to fight against your brethren , returne euery man to his house : for this thing is done by mee . They obeyed therefore the Word of the Lord , and returned from going against Ieroboam . You see heere a very great worke of faith , that caused him to giue ouer , to sit downe , to be content to lose so great a part of his Kingdome , and to looke no more after it ; that , when hee had an Armie ready of valiant men , yet hee was conteut to sit downe ; though he were a man that was not sound-hearted , yet faith had thus farre a worke in him ; and not onely for this time , but for three yeeres after , hee cleaued to the Lord , and serued him in all things : and yet , for all this , it had not its perfect worke , it carried him not through : for afterwards he departed from the Lord. Beloued , this is a signe of an vnsound heart , when faith shall goe so farre , when it shall inable a man to doe many things , and yet for all this , it hath not its perfect work . Wee see the contrary in Abraham , Rom. 4. 19. when he was put to it , when God had made him a promise , that he should be the Father of many Nations , saith the Text , he was not weake in the faith . The meaning is , he was not vnsound , but was perfect in the faith . What did he doe ? How did that appeare ? Saith hee , hee went through , when the Lord came with such a promise , hee considered not his owne body , that was dead : for hee was a hundred yeeres old ; nor he considered not the deadnesse of Sarahs wombe : but ( saith he ) he belee●ned that he was able that had promised . This is giuen as an euidence of the truth of his faith ; he made not a stand in such a difficult case : for he was not vnsound , but hee was perfect in the faith . So likewise , when he came to offer his sonne ; here in the perfection of his faith was seene . And beloued , by this you may know whether your hearts be right ; if you suffer euery grace to haue its perfect worke , when your faith doth not picke and choose , and take heere a promise , and leaue there another ; here to beleeue a threatning , another not to beleeue ; here to take hold on a Commandement , to beleeue that this is the will of GOD , in another case not to beleeue : for so doing is a signe of an vnsound heart . If you obiect , But faith many times hath not a perfect worke in the Saints , as Moses , at the waters of strife , saith the Text , hee fayled through vnbeli●fe : and againe , Dauid , when hee fled from Saul , to Achis , we see his faith there had not its perfect worke : so likewise , Peter , when the waues beganne to arise , to swell , and hee beganne to sinke , his faith had not a perfect worke . To this I answer , that faith may haue a perfect worke , that is , there may be an aptnesse in it , that ordinarily it goes through the worke , ●hough , by some accident , it may be hindred : for ( marke the faith of those ) wee see Dauid , though he fayled at this time , yet at other times he did not ; no more did Moses , nor Peter , which is an argument that it rose not from vnsoundnesse , from hollownesse of the grace , or of their hearts : but from some interueniall impediment , some passion ; as it was a passion in Moses , he was distempered ; and so it was a feare , a mist that was cast before the eyes of Peter at that time . Now you know a man may bee said to haue a perfect eye , and yet , for all that , in a mist he may not be able to see as at other times ; and a man may be said to haue a perfect hand , and yet a fit of a Palsie may make it shake , and make it v●fit for any thing : so a man may haue a perfect taste , able to distinguish one thing from another , yet when hee is in an Ague , in such a fit he takes things amisse ; things that are wholsome , seeme bitter to him : so in the graces of the Spirit , there may be sometimes much imp●rfection admitted , when a man is in the mist , when he is in the fit , when some distemper , some passion or affection , hath ouercast and ouerclouded the soule , as it were , and possessed he pallate ; these may be defects , and yet the grace may be perfect . But you shall know it by this ; ordinarily it is not so , it is but by accident ; and therefore it comes to passe but now and then . And as we say of the grace of faith , so ( to giue you another instance ) truth , or the knowledge of truth : this great grace , if the heart be sound , will haue a perfect worke ; it will goe through , it will not make a stand heere and there , as it doth in those that are vnsound , as you see , Rom. 1. 18. it is giuen there as a signe of an vnrighteous man , when they withold the truth in vnrighteousnes ; that is , when the truth is not suffered to haue a perfect worke ; when there is truth , and they suffer it perhaps to informe their vnderstandings , but they suffer it to goe no further ; when they suffer it not to walke abroad into all the corners of the soule , into all the inward roomes of it ; or , if they doe that , yet they suffer it not to come into the outward Courts of their conuersation , it is a signe that this grace hath not a perfect worke , but is restrained : and such an expression you shall finde , 2 Pet. 3. 5. This they willingly know not , ( marke ) that the heaue●s were of old , &c. Hee speakes there of certaine Atheists , that were mockers , and despisers , that were ready to say , Where is the promise of his comming ? doe not all things continue alike , since the time of the Fathers ? The Apostle answers them thus ; saith he , they haue truth in them , there is light enough , GOD hath borne witnesse to himselfe in their owne consciences ; there are many things that they might obiect against these temptations of Atheisme : but , saith he , they willingly will not know them ; that is , they will not take them into consideration ; as if hee should say , their will , because they will not be troubled , because they will liue loosely , it suffers them not to vnderstand , and to enquire into these things , that they might know them ; these things they willingly know not . So , beloued , it is an argument that the knowledge of God , and the knowledge of the truth hath not a perfect worke , when there is something that a man willingly will not know , when a man shall winke with his eyes , as it is said , Mat. 13. 15. They winke with their eyes , that they might not vnderstand with their hearts , and bee conuerted , that I should heale them . They winke with their eyes ; that is , when the light shines to them , they will not see it ; when the conscience suggests something , when there is somewhat intimated , and whispered to the hearts of men , their will runnes a loose course ; therefore they will not suffer their vnderstandings to be informed , they will not see all the light : whereas a man whose heart is perfect , if the light beginne to appeare , if he see it thorow a creuice , he opens the windowes of his soule , and lets it in , euen into euery corner of it ; and the ground is , because his heart is sound , he desires to make his heart perfect , he is not willing to spare it in any thing , hee desires not there should bee any exempt place in his heart , or in his life , or any of his courses ; for he sees , Ioh. 3. 21. Hee that deth euill , comes not to the light : but hee that loues the truth , hee whose heart is sound , that is not an hypocrite , he comes to the light , he comes to be enlightned in what he doth , hee comes to the light , that his deeds might be made manifest ; that is , that it might be euident that his workes are according to Gods will ; he desires not that the light should bee kept off . This is another instance . Patience will haue her perfect worke , and the knowledge of the truth will haue its perfect worke : so I may say of all other graces . Temperance will haue its perfect worke , if the heart be sincere and sound ; that is , it will restraine euery inordinate appetite , it will cause a man to for beare euery inordinate delight , euery inordinate pleasure ; it will make him withdraw himselfe from excesse in euery thing , in dyet , in sports , in ease , &c. So likewise chastity , holinesse , and purenesse , it cleanseth the heart from all kinde of vncleannesse , if it haue its perfect worke ; it suffers none of that leauen to remaine in soule , or body eyther ; neither in the eye , not in the thought . This is another effect of an vpright heart , of one that is perfect with GOD , that euery grace hath its perfect worke : and by this thou maist know , whether thy heart be sound , or no. I will adde but one more exceeding briefely , and so conclude . This is a fi●th effect , that ariseth from integrity , and sincerity of heart ; It breeds in vs 〈…〉 , and a quietnesse of spirit , as you may see , Iam. 3. vlt. But the wisdome that is from aboue , is first pure , and then peaceable , gentle , easie to be intreated , full of mercie full of good fruits . That wisdome is first pure , and then peaceable : As if hee should say , The purity of wisdome , the perfectnesse , the entirenesse , the sincerity which holy wisdome brings forth , it is seene in this eff●ct , it will make the heart peaceable ; it is first pure , and then peaceable . His meaning is , that peaceablenesse is an effect of the purenesse and entyrenesse of the heart : so that , when any mans heart is perfect with GOD , you shall finde this effect rising from it , that his heart is quiet , and humble , and gentle , and peaceable towards men ; full of loue , and of mercy , and of good fruits , and of good actions , and workes : but when the heart is impure , and vnfound , and hollow , it is awkward , and froward , and contentious , and implacable towards men ; they are not full of mercy , but full of wrath ; they are not full of good fruites , and good workes and actions , but they are like the ●aging Sea , that casts vp myre and dirt vpon those with whom they haue to doe . So that this is the effect of a pure heart , it breeds a quietnesse , a peaceablenesse of spirit ; whereas the other bring forth tumult , and a turbulent disposition : they are easie to be intreated , to be handled , saith the Text ; whereas the other , whose heart is vnsound , they are , as Dauid saith of the wicked , they are as thornes , that they cannot ●asily bee handled , a man cannot easily deale with them , they are not easily intreated . So , my beloued , this frowardnesse , this waspishnesse of spirit , this implacablenesse , is a signe of an vnsound heart , of an impure heart , of a heart that is not perfect with the Lord : as you see , the Deuils are the most impure Spirits of any other , the most full of malice , and of enuy , and reuenge , of all other . Iesus Christ , on the other side , as he had the most pure heart , so hee was the most gentle of all others : he returned not rebuke for rebuke , but he was as a sheepe before the shearers , &c. Vse a Wolfe or a Tyger neuer so kindely , they will bee still implacable and greedy ; vse Sheepe neuer so roughly , they will still be meeke and gentle : so it is with the Saints , because their hearts are pure : I say , the ground of it is this , because an vnsound heart breeds in it continually strong lusts , and eager desires ; and eager desires are vnyeelding , and vnruly , and that is the cause of contention , and implacablenesse with men : whereas when the heart is cleansed , when it is pure , and perfect , it is emptyed of these strong and domineering lusts , it growes to a quietnesse of spirit ; to be quiet within , and when it is quiet within , i● will bee peaceable towards others without . When it is quiet thus , the spirit is ready to see GOD , and to yeeld to GOD in his prouidence , in all vnkindnesses , and in all the euill dealings of men ; they are neither ready to murmur against GOD , nor to fret against men : for quietnesse followes a pure heart , as vnquietnesse and awkwardnesse and frowardnesse followes impurity and imperfection of heart . So much shall serue for this . FINIS . THE TENTH SERMON . G●NESIS 17. 1 , 2. Walke before mee , and be thou perfect . And I will make my Couenant betwenne me and thee . I Will not repeate what hath beene deliuered , but come to that which remaines , and so proceede to the second Verse . The last effect therefore of this sincerity , or integritie of heart , is that which wee finde expressed , Mat. 5. 8. Blessed are the pure in heart , for they shall see God. That is , this ariseth alway as an inseparable effect of purenesse of heart , that it is able to see God ; to see him heere , and it shall see him face to face hereafter . When the heart is yet vnsound and impure , it is not able to see him ; but when a mans spirit is cleansed from that drosse , from that corruption , a man is growne pure , and entire , and faithfull , he is able then to see God , that before hee could not doe ; that is , he is able to see God in his attributes , as Moses saw him that was inuisible ; that is , he saw in him more then he could see in Pharoah , he saw him in his power to recompence him ; he saw him in his wrath , and fearefulnesse , if he had disobeyed him ; he saw him in his goodnesse and mercy , and therefore hee chose him rather then Pharoah , or his fauour . Againe , they are able to see him in his works , as Iacob did ; it is said of him , hee was a plaine man , and he was able to see the LORD , he was able to see him in the workes of his prouidence , he was able to see him when he got the goods of Laban ; saith hee , God hath tooke the goods from your Father , and hath giuen them to me ; it is his speech to his wiues : hee did see him , when he met with Esau , ( saith the Text ) he saw the face of God , when hee saw the face of Esau ; he saw him in his cattell , and in his children that he had gotten : these are the cattell , and these are the wiues , and the children , and the bands , that God of his goodnesse hath giuen mee : hee was able to see God in all these ; hee saw him in all his workes of prouidence and goodnesse : so likewise in all his chastisements . Dauid saw God in the cursing of Shimei ; It is the LORD that hath bid him doe it : And so Iob , hee saw God , it is he that hath giuen , and he that hath taken away , he ouerlooked those that were the im●mediate instruments . Thirdly , they see him in his guidance and direction , they are able to see the fiery cloudy Piller , which way they are led by him ; they are able to see which way he would haue them goe , vpon all occasions , when others walke in darknesse , and they see not the way that God would leade them . Lastly , they see him in his ordinances , they see God in the preaching of the Word , they receiue it not as the word of man , but , as it is indeed , the word of God : they see him in the Sacraments , for they are able to discerne the Lords body , that is , they able to see Christ crucisied , to esteeme him , and to set that price vpon him as they ought , and so they come prepared ; this they are able to doe , because they are pure : but when the heart is yet vnsound and impure , they are not able to see God cleerely ; a sight and a knowledge they haue , but it is another kinde of knowledge . So much shall serue for that point . And I will make my Couenant , &c. These words containe a further and a greater fauour expressed to Abraham , then the former words doe : it was a great merc● to him , to expresse thus much to him , I am al-sufficient , I am able to helpe thee , I am thy exceeding great reward , I am able to be a Sunne ▪ and a Shield vnto thee , to fill thee with all comfort , and to deliuer thee from all euill : but yet this which is heere added , is a mercy of a much higher nature , ( saith the Lord ) I will make my Couenant betweene mee and thee ; that is , I will not onely tell thee what I am able to doe , I will not onely expresse to thee in generall , that I will deale well with thee , that I haue a willingnesse and ability to recompence thee , if thou walke before me , and serue mee , and bee perfect ; but I am willing to enter into Couenant with thee , that is , I will binde my selfe , I will ingage my selfe , I will enter into bond , as it were , I will not be at li●erty any more , but I am willing euen to make a Couenant , a compact and agreement with thee . I will make my ▪ Couenant betweene mee and thee : that is the generall . You shall finde it expressed more at large , Vers. 7. Moreouer I will establish my Couenant betweene mee and thee , and thy seed after thee , in their generations , for an euerlasting Couenant , to be a GOD to thee , and to thy seed after thee : that is , as if hee should say , First , I am not onely willing , to make it with thee , but with thy seed . Secondly , I will not make a temporary Couenant , but an euerlasting Couenant , there shall be a mutuall ingagement betweene vs , and it shall continue for euer , both to thy selfe and to thy posterity : in particular , it is added I will multiply thee exceedingly , that is but a branch of the Couenant , I will make thee a Father of many Nations , thou shalt haue a Sonne , and his children shall grow in number as the starres of heauen , and as the dust of the earth ; that is but a particular : whence , this is the point that wee haue to obserue , that God enters into Couenant with all those that are faithfull . For it was not with Abra●am , as he was Abraham , but as hee was a faithfull man ; and therfore all the faithfull are reckoned to be the seede of Abraham . For the opening of this to you , which is one of the maine points in Diuinity , I will shew you these fiue things : First , what this Couenant is . Secondly , with whom it is made . Thirdly , how we shall know whether we bee in the Couenant or no. Fourthly , what the breach of this Couenant is . Lastly , the reasons why God is willing to make a Couenant with men . 1. What this Couenant is . You must know that there is a double Couenant , there is a Couenant of workes , and a Couenant of grace : The Couenant of workes runnes in these termes , Doe this , and thou shalt liue , and I will be thy GOD. This is the Couenant that was made with Adam , and the Couenant that is expressed by Moses in the Morall Law , Doe this , and line . The second is the Couenant of Grace , and tha●●unnes in these termes ▪ Thou shalt b●leeue , thou shalt take my Sonne for thy Lord , and thy Sauioar , and ●hou shalt likewise receiue the gift of righteousnesse , which was wrought by him , for an absolution of thy sinues , for a reconci . liation with me , and thereupon thou shalt grow vp into loue , and obedience towards me , then I will be thy God , and thou shalt be my people . This is the Couenant of grace , Thou shalt beleeue , and take my Sonne , and accept of the gift of righteousnes , and I will be thy God. The difference between them you shall find , 2 Cor. 3. where you shall see 3. differences , to reduce them to those heads , I will not trouble you with particular places , lest I stay too long vpon them . The first Couenant was a Ministration of the Letter ; that is , in the first Couenant , there was no more heard nor seene , but the naked Commandement , it was written in Tables of stone , and presented to them , there went ; with it no aptnesse , no disposition to keepe it ; they heard what the Law was , they saw what God required , but there was no more and those that were decla●ers of it , were but the Ministeri of the letter , and not of the Spirit . Secondly , this Couenant , it brings onely a seruile feare , and an enmitie ; for when a man lookes vpon the Author of this Couenant , & he heares no more but the Law , and what it requires ; he lookes vpon God as a hard Master , as an enemy ; againe , he lookes vpon his Law as a hard and cruell Law , as a heauy yoke , as an vnsupportable bondage , and therefore he hates i● , and wishes there were no such law ; he runs from it , as a Bond-slaue runnes from his master , as far as it is in his power . This is that which is said Gal. 4. Hagar gendreth to bondage : that is , the Couenant of workes it begets bond-men and slaues , and not sonnes , and freemen : and likewise that , Heb. 12. 18. saith the Apostle , You are not come to Mount Sinai , to the burning of fire , to clouds , to darknesse , and tempest , to the sound of a Trumpet , so that Moses himselfe did quake and tremble . That is , when a man lookes vpon this Couenant of workes , it causeth in him a feare , and an enmitie : that is the 2. difference . The third is , That it is a ministration of death , as it is called , 2 Cor. 3. a ministration of death , that is , it propounds a curse to all those that doe not keepe it , and it shewes no meanes to auoyd it ; and therefore a man is affected to it , and to God the Author of it , as one is to an enemy that seekes his destruction ; and therefore the ministratiō of it is said to be the ministratiō of death . The reason of all this is , not because there is any ill in the Law , it is a ministration of the letter , it begets feare & emity , it is a ministratiō of death ; I say this ariseth not frō hence , that the Law of God is a cruell deadly Law : for the Law is good , but it ariseth from the weaknes and the infirmity of the flesh : As for example , if you would take a Pot●ers vessell , and dash it against a firme wall ; the reason why the wall is the destruction of the vessell , is not any infirmity or weaknesse in the wall , for it is the excellencie and vertue of the wall to bee hard , it should bee so ; but it is the weaknesse , and fragility , and brit●lenesse of the Vessell , and thence comes it to bee broken asu●der : and so in this case , the reason why this Law , or Couenant of workes ( is a ministration of death , and of enmity , is not because there is any imperfection in the Law , it ariseth rather from the perfection of it , but ) is from the weaknesse of the flesh , that is not able to keepe the Law ; it is the excellencie of the Law , that it is so perfect , that a man is not able to keepe it ; and so it ariseth from the weaknesse and in●irmity of the flesh , that is not able to obserue this Law. Now , on the other side , as this is the Couenant of workes , so you shall finde that the Couenant of grace , First , is a ministration of the Spirit , and not of the letter . Secondly , a ministration of loue , not of enmity ; of freedome , not of bondage ; it is a ministration of righteousnesse , as it is there called the ministration of righteousnesse ; for if the ministration of condemnation were glorious , much more shall the ministration of righteonsnesse exceed in glory . Thirdly , a ministration of life and iustification , and not a ministration of death and condemnation . The ground of this , and how it is thus , we shall shew shew you , by expressing to you , he order how these depend , and follow one vpon the other : when a man hath looked vpon the Couenant of workes , and sees death in it , sees a strict Law that hee is not able to keepe ; then come● the Couenant of grace , and shewes to him a righteousnesse to satisfie this Law , that himselfe neuer wrought , shewes him a way of obtaining pardon and remission for the sinnes that hee hath committed against this Law , by the death and satisfaction of another ; when he sees this , hee sees withall the goodnesse and mercie of GOD , giuing this to him , for his saluation , out of his free grace and mercie ; when he sees this , the opinion of a sinner is changed : marke ; I say , his opinion , his disposition and affection is altered , he lookes not vpon God now as vpon a hard and cruell Master , but he lookes vpon him now as a God exceeding full of mercy and compassion ; whence this followes , that his heart melts towards the Lord , it relents , it comes to be a soft heart , that is easie and tractable , it is not haled now to the Commandement , but out of an ingenuity and willingnesse , he comes and serues the LORD with alac●ity and cheerefuln●sse : this disposition is wrought vpon him , because now hee sees another way , his apprehension is altered , euen as a seruant , when it is reuealed to him that he is a sonne , and that those hard taskes that are laid on him , are the best way to leade him to happinesse , they are but rules of direction , for his owne wealth , and for his owne aduantage , he doth them now with all willingnesse , the case is altered , hee lookes not now vpon the Law of GOD as an enemy , or as a hard bondage , but he lookes vpon all the Law of God , as a wholsome and profitable rule of direction , that hee is willing to keepe for his owne comfort : now when the heart is thus softned , then the Spirit of God is sent into his heart , and writes th● Law of GOD in his inward parts , as you shall see , if you compare these two places together , Heb. 8. 8 , 9 , 10. Behold , saith the Lord , I will make a new Couenant , and this is the Testament that I will make with the House of Israel : After those dayes , saith the Lord , I will put my Lawes into their mindes , and in their hearts will I write them , and I will be their God , and they shall be my people : If you compare it with that 2 Cor. 3. 2 , 3. You are our Epistle written in our hearts , which is vnderstood and read of all men , in that you are manifest to bee the Epistle of Christ , manifested by vs , and written , not with inke , but with the Spirit of the liuing God , not in Tables of stone , but in the fleshy Tables of the heart . The meaning of it is this , when the heart is once softned , God sends his Spirit to write his Lawes in the heart : which Me●aphor will bee expressed to you in these three things : First , the meaning of it is this , looke what there is in the outward Law , as it is written and laid before you , there shall be a disposition put into their heart , that shall answer it in all things , there shall be a writing within , answerable to the writing without , that , euen as you see in a seale , when you haue put the seale vpon the wax , and take it away againe , you finde in the wax the same impression that was vpon the seale ; you shall see in it , stampe answering to stampe , character to character , print to print ; so it is in the hearts of the faithfull , after they are once thus sof●ned , the Spirit of God writes the Law in their hearts , so that there is a Law within , answerable to the Law without , that is , an inward aptnesse , answering euery particular of the Law , an inward disposition , whereby a man is inclined to keepe the Law in all points ; which Law within , is called the law of the mind : therefore , if you adde to this , that Rom. 7. I see a law in my members , rebelling against the law of my minde , so there is a Law in the mind within , answerable to the Law of GOD without ; it answers it , as Lead answers the mould , after it is cast into it ; it answers it , as Tallie answers to Tallie , as Indenture answers to Indenture , so it agrees with it in all things ; that is , there is an aptnesse put into the minde , that it is able , and willing , and disposed in some measure to keepe euery Commandement , that answereth to all the particular Commandements of the Law of GOD ; this is to haue the Law of GOD written in the minde : and this is that which is first meant by it , there is a Law within , answerable to the Law without in all things . The 2. thing meant by it is , that it is not only put into the mind , as acquisite habits are , but it is so ingrasted as any naturall disposition is , it is so rooted in the heart , it is so riuetted in , as when letters are ingraued in Marble , you know , they continue there , they are not easily worne out , and that is meant by it , I will plant my Law in thy heart , it shall neuer out againe , there I will write it , there it shall continue : so that is the second thing that is meant by it , it shall bee naturall to you ; for that is meant by this , when it is said , it shall bee printed , it shall be grauen and written in the heart ; and likewise it shall be perpetuall , it shall neuer weare out againe , as things that are written in the dust , but it shall be written so as it shall neuer againe be obliterated . The third thing to be expressed , is the manner of the writing of it ; the Apostle here compares himselfe and all other Ministers to the pen , but it is Christ that writes the Epistle , the Epistle is his , for these workes he doth in it , it is he that takes the pen , it is he that handles it , and vseth it , it is he that puts inke into the pen , it is he that applyes it ; so that though the Minister be the immediate writer of these Lawes in the heart , yet the inke is the Holy Ghost , and it comes originally from Christ ; and besides , they are not left to themselues , but the LORD must concurre with them immediately ; we are but coeworkers with him , he holds our hands , as it were , when we write the Epistle in any mans heart , it is hee that guides the penne , it is hee that puts inke into it , it comes originally from him , and therefore the Epistle is his . Besides , this is further to bee considered in this Metaphor , that God will write his Lawes in our hearts , that we may see these Lawes , wee may reade them , and vnderstand them : for when a thing is written , God may see it , and man may see it ; a man himselfe may see it , and others also may reade it : God sees it himselfe , for he hath written it : man sees it , for hee is able to see the Law in his minde , he is able to see that habituall disposition that is infused into him : and others are able to see it ; for , saith he , you are our Epistle , euident to all men ; that is , they see the fruits and effects of it , as you may see letters grauen in stone , so they see this Law written in your hearts . So , beloued , you see now what this Couenant of Grace is , and how it differs from the Couenant of Workes ; it is the ministration , not of the letter , but of the Spirit , because it doth not onely present the o●tward letter of the Commandement , but there is a Law written within , and that is done by vertue of the Spirit . So that the order is this ; first , it reueales righteousnesse ; secondly , it softens the heart , it is the ministration of the Spirit ; and thirdly , it is a ministration of loue , it is a ministration of freedome , and not of bondage and enmity : for when the Law is thus written , a man is not haled to it , he comes not to it as a bond-slaue , to doe his worke , but hee comes willingly , he finds he hath some ability to doe it , he findes a delight in it , as Paul saith , I delight in the Law of God according to the inward man. So you ●ee the difference betweene the Couenant of Grace , and the Couenant of Workes . Now this Couenant of Grace is two●old , it is eyther the Old Testament or the New : they both agree in substance , they differ onely in the manner of the administration ; that , which is called the New Testament , Heb. 7. 8 ▪ 9. which is opposed to the Old Testament , for substance , is the same Couenant , they are both the Couenant of Grace , onely they differ in the manner ; and you shall finde these 6. differences between them . First , the New Testament , or the New Couenant , is larger then the Old , it extends to the Gentiles , whereas the first was confined onely ●o the Iewes , it was only kept within the walles of that people , and extended no further . Secondly , the Old was expressed in types , and shaddowes , and figures ; as for example , they had the blood of Bulls and Goats , they had the washings of the body in cleane water , they had offering of Incense , &c. by which things other things are meant , as , namely , the d●a●h of Christ , and that satisfaction he gaue to his Father by his death , and likewise the inward sanctificatiō of the Spirit , signified by the washing of water , and also the workes and the prayers of the Saints , that are sweet as Incense : now ( saith the Text , Gal. 4. ) these were clements , and rudiments that God vsed to them as children ; that is , as children haue their A , B , C , ●heir first elements , so GOD did shew to the ●ew●s ●hese spirituall mysteries , not in themselues , but in these types and shaddowes they were able to see thē from day to day : for therin was their weaknesse , they were not so able as to conceiue spirituall things without a mediate view ; they saw the blood shed , and againe , they saw the washings , and the rites , these were in their eye ; whereas now in the time of the Gospell , these things are taught to vs , these we comprehend in our minds , wee serue the Lord in spirit and in truth , but there is not that visible sight , that was a helpe to their weaknesse ; so that these differ , as the Image , and the substance it selfe , euen as you see things in prospectiue shewes , and in painting , that are different from the things themselues , when you come to see Countries , and Cities , and Mountaines , and Woods , it is another thing . And this is the second difference betweene the Testaments , the one was expressed but in types and shaddowes , the other hath the substance it selfe . Thirdly they differ in this ; the Old Testament in it selfe is but weake and vnprofitable , ( as you shall see likewise in the same place , Heb. 8. 18. ) for the Commandement that went before was dissanulled because of the weaknesse and vnprofitablenesse thereof : for the Law made nothing perfect , but the bringing in of a better hope makes perfect , by which wee draw neere to GOD ; that is , this was able of it selfe to doe nothing , further then as it did leade to that which was effectuall , therefore it waxed old , and vanished away ; so he puts them together ; it was weake and vnprofitable , and therfore it co●tinued no● , it had an end , as you know , the second proued eff●ct●all to take a way sinne , and to sanctifi● vs , and therefore it is an euerlasting Couenant , the Testament that continues for euer . Fourthly , they differ in the confirmation ; this second Testament , the New Testament , was confirmed by an Oath , and confirmed by the blood of the Testator , by the blood of Christ , whereas the other was confirmed by the blood of Goats , as we see , Exod. 24. it is called the bloud of the Couenant ▪ wherewith the Booke of the Couenant was sprinkled , that is , the shedding of the blood of beasts confirmed the Couenant ; but this is confirmed by the death of Christ himselfe , and accordingly , it hath new seales put to it , Baptisme and the Lords Supper , when the Old Testament had other seales , Circumcision , and the Passeouer . Fiftly , they differ in this ; in the New Testament there is a more cleere perspicuo●s knowledge of things , there are better promises , a larger effusion of the Spirit , there is more cleerenesse , as we see , Heb. 8. 10. After those dayes , saith the Lord , I will put my Lawes into their mindes , &c. And they shall not teach euery man his neighbour , and euery man his brother , saying , know the Lord : for all shall know me , from the least to the greatest of them . That is , they shall know much more , and that which they doe know , they shall know in another manner : they shall know it more distinctly , more particularly . Moreouer , as the knowldege is greater , so the promises are better promises , Heb. 8. 6. But now our high Priest hath obtained a more excellent office , in as much as he is the Mediator of a better Testament , established vpon better promises . The meaning of it is this , the promises which were made in the Old Testament , ( though the promise of saluation was not excluded , yet ) the maine of them , the most appearing and insisted on , were , they should haue the Land of Canaan , & they should haue an outward prosperity , you see the old Testamēt much insists vpon that ; the New Testament meddles little with them , but with promises of saluation , remission of sinnes , sanctification by the Spirit : therefore , saith the Apostle here , it is established vpon better promises . And againe , there is a larger effusion of the Spirit , the Spirit is now powred on vs in a greater measure , then it was distilled by drops , now the Lord hath dispensed it in a greater abundance to the sons of men , in the time of the Gospell , there is greater measure of grace , and it followes vpon the other , Grace & truth come by Iesus Christ ; that is , because there was more truth , and more knowledge , there went likewise more grace with it ; as there is a greater reu●lation , so likewise there goes more grace : that is a sure rule , that al knowledge , when it is increased , when it is sauing knowledge taught by GOD , it carries grace proportionably with it . This is the fift difference . The last difference was in the Mediator ; Moses was the Mediator of the Old Testament , that is , it was hee that declared it , it was hee againe that was the executioner of it ; but wee haue a high Priest , that hath obtained a more excellent office , in as much as he is the Mediator of a better Testament ; that is , now Christ is the Mediator of the Couenant , it is he that declares the Couenant ; and , secondly , it is hee , that by the interuention of a certaine Compact , of certaine Articles of agreement , hath reconciled the disagreeing parties , he hath gone between them , as it were , and hath vndertaken for both sides ; hee hath vndertaken on Gods part , these and these things shall be done , all his promises are Yea , and Amen , in him : and againe he hath vndertaken on our part , to giue satisfaction by his death , and likewise to make vs obedient to his Father : This hee doth , this is to be a Mediator of the Couenant . I will not stand longer on this ; I come briefly to make some vse of it , and leaue the other 4 things ( that is , With whō this Couenant is made ; How a man shall know whether he be within the Couenant ; When this Couenant is broken ; and The reason why God will make this Couenant with men ) to another occasion . Now this vse we will make of it : First , we may consider hence the great goodnes of GOD , that he is willing to enter into Couenant with mortall men . My beloued , it is a thing that is not sufficiently considered of vs , how great a mercy it is , that the glorious GOD of Heauen and Earth should be willing to enter into Couenant , that he should be willing to indent with vs , as it were , that he should be willing to make himselfe a debtor to vs. If we consider it , it is an exceeding great mercy , when wee think● thus with our selues , hee is in heaue● , and wee are on earth ; hee the glorious GOD , w●e dust and ashes ; hee the Creator , and wee but creatures ; and yet he is willing to enter into Couenant , which implyes kinde of equality ▪ betweene vs ; as when Ionathan and Dauid made a Couenant , though there was a difference , the one was a Kings sonne , yet , notwithstanding ▪ when the Couenant of friendship was made , there did arise a kind of eq●ality between them ; so it is betweene the LORD and vs , when hee is once willing to enter into Couenant with vs. Beloued , this should teach vs to magnifie the mercie of God , and to be ready to say , as Dauid did , What am I , or what is my Fathers House , that I should be raysed hitherto , that I should enter into Couenant with the great GOD , that hee should come to a Campact and agreement with mee , that he should tye himselfe , and bind himselfe to become 〈…〉 You know , 〈…〉 small thing to enter into Couenant with GOD , to be in Couenant with the King of Kings : we commonly reckon it a great adua●●age to haue allyance ▪ to bee in confederation with strong Princes . You see what a Couenant there was betweene Iehoshaphat and Acha● , see how Iehoshaphat expresseth himselfe , Truly , saith hee ▪ there is a League betweene vs , ( What then ? ) therefore my horses are thy horses , and my people are thy people ; and so it is betwe●ne God and vs ▪ when there is a Couenant betweene vs , then his strength is our strength , and his Armies are our Armies , we haue interest , in all ; there is an offensiue and a defensine League ; and when we seeke to him , and put him in mind of it , he can not deny vs. The people of Rome had other parts and Nations , that were allyes with them , and if they were to fight , at any time , the Romans were bound in honour to defend them , and to assist them , and they did it , with as much diligence , as they defended their owne City of Rome . If we doe implore GOD● ayde , doe you thinke that God will breake his Couenant ? Will he not 〈◊〉 vp himselfe , to scatter his and our 〈◊〉 Certainely hee will. This great benefit you haue ; therefore you haue cause to magnifie your ●elues in this Condition ; and to blesse the Lord , to magnifie him for his great goodnesse , that he would e●ter into Couenant with you ; this was the greatest fauour that euer hee shewed to Abraham , and it is the very scope of this place ; Abraham , I am willing to enter into Couenant , to tye my selfe , to enter into bond ; and therefore , since the LORD is not ashamed to make vs his people , let vs not bee ashamed to call him our God , to professe it , and make it good vpon all occasions . This is the first vse . Secondly , from this difference of the Couenants , you haue these two things to obse●ue : First , in that the Couenant of Grace onely , is the ministration of the Spirit , when the other is but the ministration of the letter , it should teach vs thus much , to labour to grow to assurance of the forgiuenesse of our sinnes . If a man would de●ire to change his course , to haue his heart renued , to be made a new creature , to be translated from death to life ; beloued , the way is not to consider presently the Commandement , for a man to thinke with himselfe , this I ought to doe , and I will set about it , I haue made a Couenant , I haue resolued with my selfe to doe it , but the way is , to labour to get assurance of forgiuenesse , to labour to apprehend the Couenant of Grace : for by that meanes thy heart shall be softned , there shall be an infusion of the Spirit , that shall write the Law of God in thy inward parts : all those places of Scripture make this good , wherein it is said , faith purifieth the heart , and by the promises we are made partakers of the godly nature , as 2. Pet. 1. 4. and likewise , Heb. 9. 14. How much more shall the blood of Christ , which , through the eternall Spirit , offered himselfe without fault to God , purge your conscience from dead workes , to serue the liuing GOD. The meaning is this , if a man would haue his conscience purged from dead workes , let him labour for faith , whereby hee may bee iustified , let him labour to be sprinkled with the blood of Christ , to haue assurance of the forgiuenesse and pardon of his sinnes , through that blood , then he shall haue that Spirit put into his heart , that eternall Spirit , that shall purge and cleanse his conscience from dead workes . So likewise , Gal. 3. Did you receiue the Spirit by the workes of the Law ? Did you not rather receiue it by the hearing of ●aith preached ? And so , Gal. 5. Faith that workes by loue ; that is , it is faith that brings forth loue , and loue sets vs on worke . All these shew thus much vnto vs , that the best way to heale any strong lust , the best way to change our hearts , to get victory ouer any sin , that it may not haue dominion ouer vs , to haue our conscience cleansed from dead workes , to he made partakers of the diuine nature , is to grow vp in the ▪ assurance of the loue of God to vs in Christ , to get assurance of pardon and forgiuenesse : for , beloued , know this , if the heart doe no more but looke to the Commandement , if you heare onely that there are such duties to be done , and consider them , and you compare your owne heart and the Commandement together , there growes a quarell betweene the heart and the Commandement , an ex●l●eration betweene them , and an enmi●y , they looke one vpon another as enemies ; but when the heart is softned , and reconciled to God , it closeth with the Commandement , as the soft clay doth with the mould , and is ready to receiue any impression ; but , till then , it rebels against the Commandement , and stands out as a hard stone , that receiues no impression ; and therfore the way is not ●o go about to reforme our liues as morall men , to thinke with thy selfe , there are these duties , I must take a course to keepe them , and enter into vowes in particular courses with my selfe to doe them : no , my beloued , the way is to get assurance of forgiuenes , to labour to bee partaker of the Couenant of Grace : your hearts will then be softned , when you haue receiued the Spirit , that hath wrought in your hearts a disposition answerable to the Law without , when the Law is put into your minds . And this is the first difference . The 2. is , in regard of the difference of the two Testaments , the second Testament being stablished vpon better promises . What is the reason that the New Testament is said to bee stablished vpon better promises ? Beloued , you shall finde this to be the condition of the New Testament , you shall finde in it very little expression of the promises of this life ; looke in all the Epi●tles of paul , and the other Epistles , looke to all the Doctrine of the Gospell , and you shall see the things that are i●erated still they are these ; You shall bee saued , you shall haue your sinnes forgiuen , you shall bee iustified , you shall bee sanctified , you shall receiue the adoption of sonnes , you shall receiue the high price of your calling , &c. These are the things that Paul euery where magnifies , as the condition that exceeds , and goes beyond the conditions in our forefathers times : Now this great Mystery is reuealed , now these great riches are opened , that before were hid . Whence you may gather this much , that grace and spirituall things , spiritual priuiledges , things belonging to the Kingdome of God , and of ●esus Christ , exceed much all outward and temporall happinesse : Why are they otherwise called better promises ? There are many other places , I know , to shew the vanity of outward things , and to preferre spirituall things before them ; but let this be added to the rest ; this Couenant is established on better promises ; labour then to worke your hearts fully to that perswasion , namely , to thinke with your selues , it is better to be rich in grace , better to haue the priuiledges of Iesus Christ , then to bee rich in this world , Reu. 2. I know thy pouerty , but thou art rich . You must thinke with your selues , this is the great riches ; and therefore the Apostle exhorts rich men , that they-change these other riches they enioy , to spirituall riches . Now a man will neuer be exhorted to change , except it bee for the better . Charge those that are rich in the world , that they bee rich in good workes : let them so vse their riches , so dispense them , so mannage them , that they may turne to other riches . When a man is rich in knowledge , as it is said of the Corinthians , that they were rich in all knowledge , and in euery grace , These are the better promises , this is the better and more glorious condition . So that , if there should be a Census of men , as one may so say , if there should be an estimation of men , as there was wont to bee amongst the Romanes , they were put into seuerall conditions , and one was worth thus much , and another so much . Indeed , If God should make such a Census ; as euery man is richer in grace , as hee excels in these better priuiledges , as he hath had these better promises fulfilled more or lesse to him , so hee should bee reckoned a more excellent man , and so should euery man esteeme both of himselfe and others : and there is very great reason for it ; because when a man is rich in grace , rich in spirituall blessings , when hee hath the spirituall promises , he hath Go●● Image renued in him , he hath God to be his friend , who is the Gouernour of the world , and hee is rich ( as I said ) whom God fauours ; he hath grace that heales his soule , which is that that makes his happinesse : It is that , which is the inward fashioning of euery mans appreh●●sion ▪ that makes him happy , that brings comfort to him . Now they are these better promises , they are the graces , the consolations of the Spirit , the worke of the Holy Ghost , the vertue of regeneration ; I say , it is that that fashions the heart , and the inward apprehension ; it is tha● that heales the soule , and adornes it ; it is that tha● puts it into another , a fitter condition , and it farre goes beyond all other ●emporall felicity ; that reacheth not to the inward man , it makes 〈…〉 is the Gouernour of the world to be his friend ; other friends he may haue , tha● may make him potent vpon the earth , but God , in whose hand is his life , and all his wayes , it mak●s not● him his friend . Beloued , learne thus to iudge of the condition of the Church . You thinke the Church is in a miserable ▪ estate , when you see it a little vnder hatches , when you see in downe , when you see it harrowed , and plowed by the enemies ; the condition of the Church in the New Testament is to be so ; they haue a poore ou●side , yet 〈…〉 ; they haue a sorrowfull ou●side , though alway reioycing ▪ as 〈◊〉 himselfe , and all the Apostles wer● herein exemplary for after Ages of the Church , yet wee must not thinke , because the Church is downe a littl● because i● wants that outward prosperity that before it enioyed , that therefore it is the worse , It is a true obseruation of one , when there were but woodden Chalices , then there w●r● golden Priests ; and in after time ▪ when there w●re golden Chali●es ▪ they had woodden Priests : so it is , when the Church is in a lower condition , commonly it prospers best ; and indeed , properly the prosperity of the Church consists in these better promises , the ▪ outward peace is not so proper and so peculiar to it . A●d , as of the Church , so I may say of euery particular man : Thinke not , beloued , with your selues , when your outward condition is base and low , that it is more miserable ; your happinesse stands in better promises : when a man hath Gai●s prosperity , that is , when his soule prospers , that is his best condition ; and commonly his soule prospers best , when his outward estate fares the worst : the winter of his outward condition is vsually the spring time of his soule ; we should learne to iudge thus . You know , it is an obseruable thing , that the promises of outward prosperity were made to the Church of God , whiles it was yet in its infancie , while it was weake ; so that this you may obserue from it , that it is a signe of childishnesse , and weaknesse , and infirmity , that a man is not growne perfect , that he is not growne to maturity , to thinke outward prosperity to be the better condition . The Iewes had these promises , but in regard of their infancy , and when the Church grew vp to a greater height , when it grew to manbood ( as it were ) we haue little mention of any such promises as these ; the promises are quite of another nature ; and therefore when you are able to outgrow those opinions , when you are able to looke on things with another eye , when you thinke this outward prosperity to be but a trifle , in comparison of the better promises , it is a signe you are growne vp to more strenght . You see , Salomon , when hee came to himselfe , when his wisdome returned to him , ( as I may so say ) you see how he looked on all outward things , how he goes through all the particulars , they are vanity and vexation of spirit . Salomon , when he was old , when he had the wisdome of experience ioyned together with that infused wisdome that hee had from the Holy Ghost , made this the summe of all , that outward prosperity is meere vanity , an extreme vanity , a vanity that hee could not enough expresse , and only he magnifies these better promises ; this hee magnifies as the better condition , to feare God and keepe his Commandements , &c. FINIS . THE ELEVENTH SERMON . GENESIS 17. 2. And I will make my Couenant betwenne mee and thee . THe third Vse ( which we did but touch vpon the last day , and meane at this time somwhat to enlarge ) is , that if the Couenant of the Law , and likewise the Old Testament , as it consists in types and shaddowes , be but a ministration of the letter , a ministration of bondage , and a ministration of enmity : But this new Couenant , this Couenant of Grace , is the ministration of the Spirit , the ministration of loue , the ministration of freedome , the ministration of righteousnesse , and the ministration of life : then , beloues , we may gather this from it , that if a man will obtaine the Spirit , and thereby mortifie the deeds of the body , if hee would bee deliuered from the bondage of sinne and of death ; then let him make vse of , and apply to himselfe the Couenant of Grace , the free promises of the pardon and remission of sinnes , let him apply them , that is the way to get the Spirit , that is the way to mortifie the deeds of the flesh , that is the way to get his heart changed , that is the way to be made a new creature . For the better vnderstanding of which , this is to he obserued , that which keepes euery man off , that which keepes men in a condition of strangenesse from the life of God , is , because they see such difficulties in the commandements of GOD , as they are not able to keepe , when they looke vpon the Cōmandement , and on the stubbornnesse of their owne hearts , and the indisposition that is in them to yeeld obedience , they thinke there is no hope , and therefore they neuer goe about it : for they see the Commandement , and they finde in their owne heart no disposition to keep it , but an aptnesse to rise in rebellion against it ; I say , this keepes men off from the life of God : But , on the other side , when a man lookes vpon the promises , he begins to see the Couenant that his sinnes shall be put a way , he beginnes to see the goodnesse , and the mercy , and the tender compassion of God towards him ; hee begins to see a possibility of fulfilling the Law , in such a manner as GOD now requires ; then his heart melteth , hee becomes not onely applyable to the Commandement , but is ready to delight in it ; this a man gets by applying his heart to the Couenant of grace , or by applying the Couenant of Grace to himselfe ; that very applying of the promises of forgiuenesse , I say , it begets a disposition in the heart , which the Scriptures call a new life ; that euen as you see the Sunne , when it applies its beames to a fitly disposed matter , and stayes vpon it , when it pitcheth its beames vpon it with any continuance , it begins to beget life and motion in it , and makes it a liuing creature : so doth the Couenant of Grace , when it is applyed to the heart of a man , it begins to beget life in him , and to make him a new creature , it makes him another man : there is that power in the Couenant of Grace , in the promises of the pardon and forgiuenesse of sins , that it begets another life in a man , it makes him a new creature , it makes him a liuing creature to GOD , which before he was not ; the ground of which you shall see , 2 Cor. 3. 6. Hee hath made vs able Ministers of the New Testament , not of the letter , but of the Spirit : for the letter kills , but the Spirit giues life . Marke it , the meaning of it is this , when the Couenant of works is deliuered to you , that is , when you heare the Law , the Commands , the duty you cannot performe , there is no more deliuered to you but the bare letter , that is , you know the duty , and no more . And what doth this duty doe ? what doe these Commandements and precepts doe , when they are applyed to the heart of man ? Saith hee , they kill . Now that which kills , fights before it kills , and that which fights must needs be an enemy : so then the Commandement is an Enemy , that is , euery man esteemes it as an enemie to himselfe , and therefore hath an enemy-like affection to it againe ; that is , he hates it , he would be rid of it , he wisheth there were no such Law or Commandement , hee desires it should be dealt with as he would haue an enemy dealt with , he would haue it vtterly taken away ; when they grow in enmity one with another , as indeed they doe , the naked Commandement and the heart are at enmity : for the Commandement would haue one thing , and the heart would haue another ; there are contrary wils , and there is a striuing betweene them , the one striuing this way , the other that way , the one resisting the other , and in the end , the Law and the Commandement gets the victory ; because the sting of the Law is sinne : now the Law is the cause of sinne , as a straight Rule is the cause of crookednesse ; for without the Law there should be no sin : now it causeth sinne ; for if there were no Law , you know there could bee no feare , no transgression ; because there could bee nothing against which the transgression should come , this sinne is the death of a man , so now the letter kils : But come now to the Couenant of Grace , saith the Text , it is the ministration of the Spirit , and the Spirit giues life ; that is , when a man lookes on the Couenant of Grace , he lookes not on it now as an enemy , as hee did before vpon the Commandement , but he sees in it much loue , and much friendship to wards him ; he sees God intends not any hurt , any euill to him , as he apprehended before ; he sees God exceeding kinde , and mercifull , and willing to put away all his sinnes , and willing to accept the sincerity of his obedience , though there be not a perfection of obedience ; now he begins to change his opinion , both of God and of all his Lawes , and precepts ; when he sees Gods kindnesse towards him , and his compassion and readinesse to forgiue him , then his heart begins to relent towards the Lord againe , he begins to magnifie Gods goodnesse , and to condemne himselfe , he beleeues those promises , and thence he growes vp in loue toward GOD ; I say , hee growes vp in faith , and loue , and in this act of faith is the Spirit infused into his heart ; this Spirit being thus infused , writes the Law in his inward pa●ts , that is it that breeds in him a holy disposition , that inables him in some measure to keepe the Law , it prints in him all those graces that giue him strength to obserue the Commandements that God hath given him : so , my beloued , if a man will goe about this great worke , to change his heart , and to change his life , let him not goe about it as a morall man ; that is , let him not onely consider what Commandements there are , what the rectitude is that the LORD requires , and how to bring his heart to it ; but let him goe about it as a Christian , that is , let him beleeue the promises of pardon in the blood of Christ , and the very beleeuing of those promises , will be able to clense and purge the heart from dead works : ( in that place ▪ we then named , and we could doe no more but name it ) you shall finde it , Heb. 9. 14. How much more shall the blood of Christ , which by the eternall Spirit offered himselfe without fault to God , purge your consciences from dead workes , to serue the liuing God. The meaning of it is this , when a man hath once applyed the blood of Christ for his iustification , this effect will follow vpon it , there will accompany it a certaine vigour , a certaine vertue , a certaine power and strength , which will also purge his conscience from dead workes ; that is , there shall goe a power of the Holy Ghost together with this blood , that shall not onely forbid him , and shew him that hee ought not to doe such and such euill things , but it shall clense his conscience from those rootes of dead workes , those corrupt lusts , and sinfull affections , that are in him , that dispose him to that euill ; he shall find this power growing vpon him , if hee doe but apply the blood , that is , if he apply the promise of pardon and forgiuenesse through the blood of Iesus Christ. The like you shall see , Gal. 3. 5. He that ministreth to you the Spirit , and workes miracles amongst you , doth he doe it through the workes of the Law , or through the hearing of faith preached ? That is , saith the Apostle , if I should onely deliuer to you the Commandements , and the Precepts , and the Rules , by which you ought to walke , I might preach long enough to you , but you should neuer haue ability to keep any of these ; saith he , you may obserue those that preach the Law to you , did you receiue the Spirit then ? no , but when I preached to you the promises of pardon and forgiuenesse , then you receiued the Spirit , it was conueyed into your hearts . Now , I take it , there is a double meaning of this infusion of the Spirit here : in the time of the Apostles , there was a miraculous infusion and giuing of the Holy Ghost , that when they preached to them , as Peter to Cornelius , and Paul to others , and laid their hands on them , the Holy Ghost fell on them ; that is , they were filled presently with an immediate infusion of knowledge ; they had , some the gift of tongues , some extraordinary manifestation of the Spirit ; saith the Apostle , when this was done , was it done by the preaching of the Law ? was it not done by the preaching of Christ , and by offering to you the pardon and forgiuenesse of sins through him ? Therefore you see how hee expresseth it ; Hee therefore that minist●eth the Spirit to you , and workes miracles among you , how doth hee worke these miracles ? hee doth them not by the workes of the Law , but by the hearing of faith preached ; that is , by our preaching of it , and your hearing it : So , my beloued , looke how the S●i●it was then conueighed to men , after the same manner it must now bee conueyed to vs : so that beleeuing the promises is the way to get the heart healed ; when a man hath any strong lust to conflict wi●hall , hee must not thinke , that setting himselfe with strong vowes and resolu●ions to resist it , is the way to beginne with : no , the way is to get assurance of pardon , to get ass●rance of Gods loue to himselfe , in Christ , to labour to get communion betweene Christ and himselfe , to labour to delight in God , as he will when there once are ●ermes of reconciliation betweene them , and when this is done , his heart will grow to an application of the Commandement , it will cloze with the Commandement : Whereas before it resisted it , and rebelled against it , it will cleaue to it , and loue it , and delight in it , and will receiue an impression from it : this I take likewise to be the meaning of that 2. Pet. 1. 4. Hereby ( saith he ) we haue most gracious promises , and are thereby made partakers of the Diuine nature : that by them we shall be partakers of the godly nature ; that is , by beleeuing the promises of pardon , we are thereby made par●akers of the godly nature ; there is a renuing , there is a change of the nature , a man is made another nature , euen while hee is looking vpon the promise of pardon and remission , the promises of the New Couenant , that offer Iesus Christ , and the gift of righteousnesse through him , euen by beleeuing those promises it is wrought . That it is so , you may compare this with that Rom. 6. where this obiection is made , If there be a promise of pardon , and of grace , through Christ , then belike we may liue as we list ? No , saith the Apostle , doe you but beleeue those promises of grace , and the care is easie for the rest , in 1 , 2 , 3. Verses , What shall wee say then ? shall we continue in sinne that grace may abound ? God forbid : Shall we that are dead to sinne liue yet therein ? Know you not , that as ma●y as are baptized into Iesus Christ , are baptized into his death ? The meaning is this , if once you receiue Iesus Christ , and the pardon and remission of sinnes through him , you cannot be so baptized into him , but you must be baptized into his death ; that is , of necessity , sinne must bee crucified in you , you must be dead to sinne , as hee was dead ; you cannot be baptized into him for iustification , but you must be baptized likewise for morti●ication of the flesh , and for resurrection to newnesse of life ; Know you not , that all that are baptized into Iesus Christ , that is , that are baptized into him for reconciliation with God , of necessity they must also be baptized into his death ? Therefore , saith he , you are dead to sinne , by being thus baptized with Christ , it is impossible you should liue in in it . So , I say , beloued , hee that hath the strongest faith , he that beleeues in the greatest degree the promi●es of pardon and remission , I dare boldly say , he hath the holiest heart , and the holiest life : for that is the roote of it , it ariseth from that roote , sanctification ariseth from iustification , the blood of Christ hath in it a power , not onely to wash vs from the guil● of sinne , but to cleanse , and to purge vs likewise from the power , and staine of sinne : And therefore , I say , the best way to get a great degree of sanctification , and of mortification of sinfull lusts ▪ the best way to get a greater measure of the graces of the Spirit , to grow vp to greater holinesse of conuersation , is to labour to grow in faith , in the beliefe of those promises of the Gospell : for there is no other reason in the world , why in the New Testament there is an infusion of the Spirit that giues life , but because now there are more euident promises of pardon , and forgiuenesse , and reconciliation with GOD , which by the Couenant of workes could not be . And so much shall serue for this . The fourth , and maine Vse , that wee are to make of this , from this description of the Couenant , is to learne to know the ground vpon which we expect saluation , and the fulfilling of all the promises ; the ground of all is this Couenant . My beloued , it is the greatest point that euer we had yet opportunity to deliuer to you , yea , it is the maine point that the Ministers of the Gospell can deliuer at any time , neither can they deliuer a point of greater moment , nor can you heare any , then the description of this Couenant of Grace : this is that you must lay vp for the foundation of all your comforts , it hath beene the corner stone vpon which the Saints haue beene built , from the beginning of the world , vnto this day : there is no ground you haue to beleeue you shall be saued , there is no ground to beleeue that any promise of God shall be made good to you , to beleeue that you shall haue the price of the high Calling of God in Iesus Christ , and those glorious Riches of the inheritance prepared for vs in him ; I say , there is no other ground at all , but vpon this Couenant ; all that wee teach you from day to day , are but conclusions drawne from this Couenant , they are all built vpon this : therefore , if euer you had cause to attend any thing , you haue reason to attend to this ; I say , this Couenant betweene GOD and vs. And therefore we will labour to open to you now more cleerely , and distinctly , this Couenant ; though a difficult thing it is , to deliuer to you cleerely what it is , and those that belong to it ; yet you must know it , for it is the ground of all you hope for , it is that that euery man is built vpon , you haue no other ground but this , GOD hath made a Couenant with you , and you are in Couenant with him : therefore , that I may shew it to you , we will proceed from the very first preaching of the Couenant to Adam . When the Serpent had ouercome the Woman , and supplanted her and the Man , and had throwne them from their happinesse , God himselfe first preached the Gospell to them , and that in these termes , after he had charged them with their sinne , and had humbled them , ( for that method he vseth ) he sheweth Eue what she had done , and saith to Adam , Hast thou eaten of the tree , of which I said thou shalt not eate ? he shewes them their sinne , and after that the curse ; then he begins to tell them hee will not leaue them without hope ; it is true , saith hee , the Serpent is your enemy , and hath ouercome you ; but , saith hee , you shall not bee slaues to him , and captiued to him for euer ; but you shall resist him , and be an enemy to him , I will put enmity betweene the Serpent and the Woman , and you shall fight together , there shall be a warre betweene you , and this shall bee the issue of the warre , the Serpent shall afflict you , and hurt you something , but thou shalt ouercome him , and bruise his head , thou shalt bee the death of him , thou shalt haue the victory ouer him . The Woman might aske , But how can this bee ? Alas , I am weake , I finde my selfe too weake already in the Battell , he is too strong for mee ? Saith hee , I will giue thee a certaine seede , one that shall bee borne of thee , and he shall be an enemy to the Serpent and his seede ; that is , to all euill men , that are called his seede , because they are like him : there shall bee enmity betweene them two , and hee shall fight the Battrell for thee ; and in that Battell betweene him and the Serpent , this shall be the issue , the Serpent shall bruise his heele , that is , he shall preuaile so farre as to cause men to crucifie him , which is but as the bruising of the heele ; but , saith he , he shall breake his head , he shall vtterly destroy him , and ouercome him for thee : so thou shalt preuaile againe , and be set in the place , and enioy all the promises . The Church continued in the vertue of this promise , this preaching of the Gospell , vntill Abrahams time , and then GOD beginnes to manifest his Couenant againe ; hee calls forth Abraham and tells him he meanes to make a Couenant with him , he tells him that hee will blesse him , and that all the Nations of the world should bee blessed in him : one while it is said thus ; another while , all the Nations of the Earth shall be blessed in thy seede . Beloued , there are many difficulties in this , how the promise should be made to the seede ? how againe it should be made to Abraham himselfe ? ( for it is said to be made to both ) how all Nations are blessed in Abraham , and yet it is said , they shall be blessed in thy seed ? Againe , the condition of the Couenant , which he requires of Abraham , is the same thing that God makes a part likewise of his own Couenant . Besides , GODS Couenant seemes not to bee the giuing of the M●siah , but the giuing of the promised Land , giuing him a sonne , and making him a great Nation ; many difficulties there are in this : Therefore , that you may vnderstand them distinctly , I will deliuer it thus to you ; not in the method wherein it is set downe , but so as I shall make it much clearer and perspicuous to you , and best to bee vnderstoost by you : therefore you shall obserue in GODS preaching the Gospell to Abraham ; First , the Couenant . Secondly , the conditions of it . Thirdly , the confirma●ion of it . Fourthly , the parts of the Couenant . Fiftly , the obiections the Iewes might bee ready to make against it . And shewing those fiue , we shall open it fully vnto you . First , The Couenant that GOD made with Abraham , was after this manner : Abraham , saith the LORD , I will giue thee a seede , and in that seede , both thou thy selfe , and all the Nations of the Earth shall be blessed ; and the question is , how this shall be done ? Saith the Lord , hee shall blesse thee , he shall haue power in his hands to blesse thee ; for I will make him a Prophet , a Priest , and a King. All the blessings that the people euer had , they were conueyed to them by these three , by their Priests , by their Prophets , and by their Kings : saith he , this promise I haue made to that seede , that be shall be a Prophet , a Priest , and a King ; yea , saith he , that seede of mine that I shall send , that shall bee borne of thee , hee shall bee my Sonne , and my Heire , and in him likewise thou shalt be made an heyre , and a sonne ; an heyre of all the World , as he is a Sonne , as hee is endowed with all spirituall priuiledges belonging to him ; yea , thou shalt not onely haue this , but , saith he , thou shalt euen haue the Spirit of the Sonne , and be made like to him , thou shalt be made a Prophet , as he is a Prophet , he shall ●each thee so , by infusing of the same Spirit that dwels in himselfe , hee shall ●each thee such knowledge , that thou shal● be a Prophet , as he : Yea , he shall make thee a Priest , as himselfe ; thine owne person shall bee accepted aswell as what thou dost : yea , hee shall make thee a King , as he is a King ; that is , thou shalt haue the spirit of a King , to rule ouer all thy sinfull lusts and dispositions , thou shalt haue the peace of a King , the ioy , the comfort , the riches of a King , and the victory of a King , I will deliuer thee from all thine enemies : and for a Type of this , ( for the Couenant was made after Melchizedeck came to him , as we may see , Chap. 14. ) thou shalt see a r●semblance of it , in that Melchizedeck hath done to thee , hee came to thee , and blessed thee , and hee was a King , a a Priest , and a Prophet ; hee was the King of peace , and the Priest of the most high God ; and what was the blessing that Melchizedeck brought to Abraham ? Saith hee , The LORD blesse thee ; he blessed him , that is , hee bade him goe on , and prosper , hee wished that all blessings might come vpon him , that he might ouercome his enemies , &c. that hee might haue blessings of all sorts , they are not set down particularly ; and in a word , hee made him heyre of all things : for , saith he , I am the Priest of the most high God , possessor of Heauen and Earth , and heere I haue brought thee Bread and Wine , that is , an earnest , a little for the whole , to shew this to thee , that GOD hath made thee heyre of all things : And thereupon , when the King of Sodom● presently offered him the riches that he had taken , when he came backe from the Victory , No , saith Abraham , I will not take them ; for it is the LORD that blesseth mee , it is hee that shall make me rich , it is he that is my exceeding great reward , it is he that hath entred into Couenant with mee ; and therefore , saith he , it shall neuer be said that the King of Sodome hath made Abraham rich ▪ I haue receiued all from him , and I will restore all to him : therefore , you see , hee paid Tythes to Melchizedeck , he gaue him the tenth of all that he had : So is it now , saith God , that Mesiah , that promised ●eed , is a Priest after the order of Melchizedeck ; he is a King , he shall come and blesse thee , after that manner he shall make thee heyre of all things , onely thou shalt doe him homage , saith hee , as thou didst to Melchizedeck ; What was that homage ? That thou shalt giue him the tenth of all thou hast , that is , by that thou shalt shew thine homage , thou shalt shew that thou art bound to yeeld him obedience , thou shalt shew vpon what tenure thou holdest all that thou hast ; thou giuest him that as a rent , acknowledging him to bee the Lord , of whom thou hast receiued all things , and to whom thou owest all things : therefore Abraham would take nothing of any else , hee would take nothing of the King of Sodome , nor he would doe nothing for the King of Sodome , that is , not to him , nor any man , but as from God , as a meanes vnder him . Beloued , this is the great Couenant that the Lord made with Abraham : So you see how the promise is made to the seed : for the promise was made thus to the seed , God had promised that hee should bee a King , a Priest , and a Prophet , I haue sworne , saith he , thou art a Priest for euer , after the order of Melchizedeck : againe , I will giue vnto him the Kingdome of Dauid . Thus the promises come after in the Old Testament : So the promise is made to the seed , and againe it is the seede that blesseth him . This is the promise . Now for the Condition that God required of Abraham , it was this , Thou shalt beleeue this , thou shalt beleeue that such a Mesiah shall be sent into the World : Art thou able to beleeue this , Abraham ? He answers , Yes . Well , saith the Lord , I will put thee to the tryall , I will see whether thou canst beleeue this , or no ; and , withall , I will giue thee a signe or euidence that I am able to performe it : saith he , I will giue thee a Sonne : It is true , thou art as a dead man , thou art almost a hundred yeeres old , and the wombe of Sarah is dead : I will promise thee a Sonne , art thou able to beleeue it ? Againe , thou seest the Land of Canaan , thou hast not one foot in it , I will giue this land from the length and breadth of it , for thy possession : Art thou able to beleeue this ? saith the Text , Abraham did beleeue , and God accounted that faith of his for righteousnesse ; that is , hee accepted him for it : for that faith he reckoned him a man fit to make a Couenant with all , hee accounted him a righteous person ; that is , hee was willing to enter into Couenant with him , because he beleeued him . Beloued , this was not directly the beleeuing of the Mesiah , ( he did not intend the Mesiah ) but it was the beleeuing that he should haue a sonne . You see , the Text is plaine , Gen. 15. when God had said to Abraham , that hee would bee his exceeding great reward , saith Abraham , I goe childlesse , and the Steward of my house will be my heyre . Saith the LORD to him , Verse 4. This man shall not be thine heyre , but one that shall come out of thine own bowels shall be thine heyre . Goe looke vpon the Starres , if thou be able to number them , then thou shalt number the seed that thou ▪ shalt haue . Saith the Text , Verse 6. Abraham beleeued , and hee accounted that to him for righteousnesse So likewise he addes , in the Verses following , againe hee said , I am the Lord that brought thee out of Vr of the Chaldees , to giue thee this Land to inherit it . So , my beloued , this was the promise . Now , when Abraham had beleeued this , saith the Lord to him , This faith of thine , that is , not this particular act by which thou beleeuest that thou shalt haue a sonne , that shall be thine immediate heyre , but that habit , that grace of faith , that b●leeuing disposition in thee , whereby thou art able to beleeue this promise , saith he , with the same faith thou also belieuest the promise of the Messiah , that a certaine seed● shall be giuen thee , in whom all the Nations of the Earth shall be blessed . Saith he , this faith of thi●e I take for the condition of the Couenant on thy part , I will for this reckon thee as righteous , I will account thee as a man fit to be entred into Couenant withall . Againe , the Lord tryes him afterward , when Isaac was growne , Verse 22. Goe , saith hee , and kill thy sonne : Abraham was able to keepe it , hee went , and meant to haue done it in good earnest ; so there was the same ground for beleeuing now , that there was before : So , saith hee , GOD could haue raised him from the dead when I had killed him , aswell as make mee , when I was dead , and Sarahs wombe , when that was dead , to bring forth a sonne : God can aswell raise him from the dead , as he could giue him mee from a dead wombe at first . Wee see , that God vpon this renewes the Couenant againe , and renewes it with an Oath ; sure , saith he , I will performe my Couenant , since I see that thou beleeuest , and fearest mee , and preferrest me before thine only sonne : these are but the concomitants of his faith . So , my beloued , it was this act of Abraham , by which hee did beleeue the promise of God , that made him partaker of the Couenant . And if you aske now what is the condition that makes euery man partaker of this Covenant of grace ? It is nothing but onely faith , ability to beleeue it , that GOD would send such a Messiah , before the Law , and that hee hath exhibited , and sent him since : for you must know this , that all the promises , the very giuing of Isaac , the giuing of the promised Land , all these were but shaddowes , as it were , of the great promise , of the maine Couenant in Christ. So likewise , that act of Abrahams faith , whereby hee beleeued that he should haue a sonne , and beleeued that GOD would giue his children possession of that Land where he had not a foot , was but likewise a branch , and a shaddow , and a pledge , as it were , of the maine act of faith , whereby he beleeued the promised seed should be giuen him , in whom himselfe , and all the Nations of the Earth should bee blessed . So then wee haue found out this , what the Condition is that God requires of euery man to bee made partaker of his Couenant ; it is nothing but to beleeue in God ; that is , God saith , I will giue my Sonne to you ; to vs a Sonne is giuen , &c. that shall be the promised seede , and I will make him a King , a Priest , and a Prophet , to blesse you ; hee shall giue you remission of sinnes , &c. he shall teach you , and instruct you to mortifie your lusts , and shall make you partakers of his Kingdome ; he shall make you heyres , and sonnes ; this is a very great promise , can you beleeue this ? If a man will but beleeue GOD now , I say , it makes him partaker of the Couenant , this puts him within the Couenant : you will say , this is very strange ; how can it be , that so small a condition as this , that to bel●eue , should make a man partaker of the Couenant ? that vpon which all the promises hang initially , is nothing but beleeuing . You see Abraham did no more but beleeue GOD , when hee told him hee should haue a sonne , you see how much GOD made of that : So it is with vs , if we doe but beleeue this , God will make as much of it , he will make good all the promises of the Couenant to vs : But , I say , this hath need of a reason why it is suspended onely vpon faith , and beliefe ; the reason is this , marke it well , it is a point of exceeding great moment . First , though there were nothing but faith , yet that beleeuing brings with it , and workes sanctification , and holinesse of life : for whereas you might object , May a man beleeue this promise , and yet walke according to the lusts of his owne ignorance , and so to be made partaker of the Couenant ? Let him , if he can beleeue truly , and doe this , but it is impossible , let him beleeue , and the other will follow . Behold Abraham himselfe , ( to giue you an instance of it ) he beleeued GOD , and it was accounted to him for righteousnesse ; I say , it was enough for him to beleeue GOD : For that drawes after it inherent righteousnesse of sanctification , and holinesse of life : for , saith the Text , Rom. 4. Abraham is said to beleeue GOD , when hee said he should haue a sonne , he gaue him glory , that is the ground , which drawes with it all other graces , after this manner ; he that beleeues GOD , hath a good opinion of him , hee loues him ; hee that loues him , must needs be full of good workes . Besides , he that beleeues him , when GOD shall say to him , I am thy exceeding great reward , see that thou keepe close to mee , thou shalt haue an eye vpon mee , and walke with mee from day to day . Let a man beleeue that GOD is alsufficient , that he will be a Sunne and a Shield to him , and his exceeding great reward , hee will be ready to doe it . Abraham did so , when God called him from his Fathers house , and from his kindred , hee was ready to doe so ; when GOD would haue him to offer vp his onely sonne , he was ready to doe it : for he beleeued GOD , hee beleeued his promise , and his ability , and willingnesse to helpe him ; hee beleeued his Almighty power , and therefore whatsoeuer GOD bid him doe , he would doe it ; hee preferred GOD before his own ease , before his owne profit , before his onely sonne whom hee loued : Let any man beleeue as Abraham did , and of necessity it will produce good workes ; let a man beleeue truely , and truth of beliefe will bring forth truth of holinesse : and therefore wee heare what S. Iames saith , Iam. 2. saith he ▪ Abraham was iustified by faith ; it is true : but , saith hee , Abrahams faith had workes ioyned with it : for it was not a dead , a counterfeit faith , but a true faith , and being a true faith , you see , Abraham had workes aswell as faith : for when GOD bade him offer his sonne , he did it : Was not that an exceeding great worke ? saith the Apostle there : So say I , no wonder that it is by faith , that the LORD requires no more but to beleeue : for when a man beleeues , workes will follow , it will breed holinesse of life ; let him beleeue GOD to bee an exceeding great reward , that hee is a Sunne and a Shield , he will follow GOD wheresoeuer hee leades him ; let him beleeue the promise of GOD , when he describes himselfe , hee must needes haue a good opinion of him , and loue him , and bee exceeding fruitfull in good workes , and obedience to him ; therefore that is one reason for it . A second reason of it is , because it could not bee done by obedience to the Law ; it was impossible to haue made the sonnes of men partakers of the Couenant , that way : for if it could haue beene done by the Law , and by the Commandement , it should haue beene ; but the LORD tryed that in Adam , hee gaue Adam a Commandement , and ability to keepe it , ( so hee made him perfectly innocent , ) yet Adam did not keepe it . Put the case that GOD should haue tryed him the second time , and haue giuen him a Commandement againe , and not haue required the Condition of faith , but of obedience , hee would haue broken it , as hee did before ; and therefore it could not bee by the Law : Therefore it must needes bee by faith , and the promises , otherwise it could neuer haue beene sure . Adam brake it ; surely , if hee brake it , we should haue broken it , if it had beene any other way but by faith : and therefore wee see what the Apostle saith , Galat. 3. 21. Is the Law then against the promise of GOD ? GOD forbid : for if there had beene a Lawe giuen that could haue giuen life , surely rig●teousnesse had beene by the Law : If Adam had stood and had kept the Law , and if men could haue entred into Couenant , and haue kept it , Christ had beene spared , the Couenant of Grace had beene spared ; if righteousnesse had beene by the Law , there had needed no Messiah , there had needed no Couenant of Grace ; and therefore , through the infirmity of the flesh , ( Adams flesh , that would not keepe the Law , and ours , that is not able to keepe it ) there was no other way to make mankind partaker of the Couenant of Grace , but onely by faith , by beleeuing GOD , and by taking the promise , and the gift of Righteousnesse , through Iesus Christ : for it could neuer else in likelihood haue beene sure to the seede . This is the way to make it sure , when there is no more but an ac●eptation required , and not exact obedience to the Commandement . Thirdly , it is by faith : because nothing else can answer the Couenant , but faith : you see , the Couenant is not a Commandement , Doe this , and liue , but the Couenant is a promise , I will giue thee , It runnes all vpon promises , I will giue thee a seed , and in that seede thou shalt bee blessed . I will giue thee this good Land , &c. so that the Couenant of Grace stands on GODS part all in promises : Now you know that it is faith that answers the promise : for the promise is to beleeued ; if the Couenant had stood in precepts , and Commandements , and rules of the Law , then it must haue beene answered by workes , and obedience , and therefore it could not be by obedience : for that holds not proportion , there is not agreement betweene them ; but since the Couenant consists of promises , that must needes bee by beleeuing , and not by workes . Fourthly , and lastly , it is by faith , because the Lord would haue it by free grace , and not of debt : for , saith hee , If I should giue a Law , and rules to men , and promise them life vpon it , when they had performed the worke , they would challenge it of debt : no , saith the LORD , it is an inheritance , I doe not vse to deale with my children , as men doe with their seruants , that I should giue them worke to doe , and when they haue done it , I should giue them wages , then they would come and challenge it a my hands by way of debt : no , saith the Lord , this is an inheritance , and you are my sonnes , and you shall haue it giuen you freely , and giuen you as it becomes a Father to giue it , so you shall take it ; therefore , that it might bee of free grace , and not of debt , therefore it is by faith , and not by workes . And that is added , likewise , if it had beene by workes , men would haue beene ready to boast ▪ and haue said , I haue done this , I am able to keepe the Law , therefore the promise of eternall life shall bee made good to mee , I shall receiue it as wages , men would boast in themselues : No , saith the LORD , no creature shall boast in it selfe : for that puts euery man further from the LORD , the more a man reioyceth in himselfe , the more he stands vpon his owne bottome , the more he is diuorsed from GOD , and separated from him : but , saith he , he that reioyceth , let him reioyce in the LORD : for that fits a man for the LORD , and therefore I will haue it by faith , it shall not bee by workes . So , beloued , you see now what is the Condition . Surely , looke how Abraham was made partaker of the Couenant , so euery one of vs must bee ; Abraham was made partaker of it by saith , so shall euery man be made partaker of it by faith , and no otherwise . Abraham beleeued God , when hee had a promise , and because he beleeued him , ( not that particular act of faith but ) that grace of faith , whereby he beleeued this , and the other promises of the Messiah , was counted to him for righteousnesse : and so for this cause , because wee beleeue the promises , and the Couenant of Grace , therefore the LORD accepts vs , and accounts vs righteous ; and because this seemes strange to the sonnes of men , therefore we see with how much adoe Paul labours to make it good , what strong obiections were against it in all times . I haue shewed the reason . Now when you reade Rom. 3. & 4. and Gal. 3. & 4. you may know the better the meaning of those places . Well , so you see the Couenant ; secondly , you see the Condition ; now you heare that there is such a Couenant as this . The third thing is the confirmation of the Couenant ; when a man heares that GOD will vouchsafe so much fauour vnto mankinde , a man is ready to say as Gedion did , alas my family is poore in Manasses , I am the least in all my Fathers house , And who am I , that I should be raised vp hitherto ? that such a promise as this should be made to mee , that I should goe , and saue Israel ? &c. I say , after the same manner a man might bee ready to obiect , Alas , what are wee the sonnes of men , that the great GOD of Heauen and Earth should enter into such a Couenant with vs , that he should make vs such promises as these , that he should make vs heyres of the World , that hee should blesse vs in that manner , to make vs sonnes , to make vs Kings and Priests ? Saith the LORD , I confesse it is a Couenant that needes confirmation : therefore the LORD hath confirmed it all these wayes ; the LORD hath confirmed it , first , by his promise ; saith he , you haue my sure word for it ; if that bee not enough , I will confirme it by an Oath , and because he had no greater to sweare by , he saith , by my selfe haue I sworne , that I will make it good : this is not enough , but he confirmes it by the blood of Christ himselfe ; the Mediator shall come , and confirme this Testament , and when the Testament is confirmed by the death of the Testator , there is no more altering of that ; saith hee , Gal. 3. A mans Testament no man changeth , after once it is confirmed : and when the Testator is dead , Heb. 9. then the Testament is confirmed : so it is confirmed by the blood , by the death of the Testator . This is not enough , but hee hath added seales vnto it , hee hath confirmed it likewise by them ; saith hee , I will adde the seale of Circumcision , and of the Passeouer . For Circumcision , saith the LORD , Goe , and circumcise your selues , and when I see the Circumcision , I will remember my Couenant , and make it good to you ; that , as hee said of the Bow , he set the Bow in the Cloud , saith hee , I will make my Couenant , that I will neuer destroy the Earth againe with raine , this Bow shall be the witnesse of the Couenant , and when I looke vpon it , I will remember my Couenant ; after this manner are the signes and seales of the Couenant ; saith he , Circumcise your selues , and when I see that , I will remember my Couenant , and will spare you , and I will make good to you all the promises of it : So likewise the Passeouer , saith hee , See that ●ou keepe it , take the Lambe , and sprinkle the blood , &c. Saith he , when I see it , I will remember my Couenant . Where , beloued , this is to be obserued , that these signes or seales of the Couenant , not onely confirme the promises on our part , but they signifie that faith , that condition which is required on our part : for when the LORD comes , and lookes into his Church , and sees a great company in it , sees his House full , and he comes , and askes , What doe you in my House ? What doe a number of those that professe themselues to be within the compasse of the Couenant there ? Their answer is , LORD , we beleeue , wee are among those that keepe the Condition . If you beleeue , where is your Circumcision ? It may be you haue that outward Circumcision in the flesh , but where is the Circumcision of the heart ? for , if you did beleeue indeede , it would worke a change in the heart , as faith , I told you , that is indeede a liuely faith , workes a cha●ge , it c●ts off sinfull lusts , it makes a man deny himselfe , and cleaue to God , and serue him with a perfect heart . So againe , after that manner doth the second signe of the Couenant , which is the Passeouer , when the LORD shall aske , Doe you beleeue ? Yes , heere is the sprinkling of the blood of the Lambe . But where is the true sprinkling vpon the heart and conscience ? heere is the outward Passeouer , the outward profession , you come and take the signe and the seale , but where is the inward sprinkling ? Therefore you see what was required in the Passeouer ; saith hee , when you eate the Lambe , &c. haue you tasted of the sweet of the Lambe , haue you euer tasted of the sweetnesse that is in Iesus Christ , so that you can loue him , and delight in him ? are you clad like those that went out of Egypt , with their staues in their hands , and their feet shod ; that is , are you ready to goe out of Egypt ; that is , from sinne and wickednesse ; from the state of vnregeneracie , wherein you were before ? Againe , hath your soule tasted of the sowre hearbs , of that bondage , that now you are weary of all the bondage of sinne and Satan , that you desire exceedingly to goe from it , that you reckon the contrary condition a condition of freedome , wherein you are willing and desirous to continue ? saith the LORD , when I looke vpon these signes , I will remember my Couenant ; onely see that your Circumision be not in the letter , as we see , Rom. 2. but see that you be circumcised in your hearts ; that there be not only a Passeouer , but see that you keepe the Passeouer with sincerity , see that all leauen bee cleansed out of your hearts , that is , that your hearts be empty of the dominion of euery sinne ; see that you haue tasted of the sowrenesse of that bondage , that you bee willing to be rid of it , see that you bee willing to trauell out of Egypt , to another , to a further Country ; see that this be reall , not in profession and shew , but in deede ; and , saith the LORD , I will remember my Couenant ; and these are the confirmations of the Couenant , saith the Lord , you shall not neede to doubt it , I haue sworne , it is repeated , Heb. 6. besides , it is confirmed with blood , with the death of the Testator , and there is none that alters the Will of the dead , when he is dead , they adde nothing to it , nor taks nothing from it : besides , I haue confirmed it with seales , and therefore it stands vnalterable . These three things we haue obserued now in this Couenant . FINIS . THE TVVELFTH SERMON . G●NESIS 17. 2. And I will make my Couenant betweene mee and thee . And I will multiply thee exceedingly . YOV haue heard what the Couenant is in the generall . The fourth thing is , What the particular branches , and parts , or gifts , and priuiledges of this Couenant are ; and those we will reduce vnto three heads . Now the three parts of the Couenant are answerable to the three Offices of Christ : for , we told you , it is Christ ▪ himselfe , to whom the promises are immediately made ; he is a Priest , a King , and a Prophet ; it is hee that makes good all the parts of the Couenant , and he doth ●t according to all his three Offices ; remission of sinnes , he giues as a Priest : The other Priests were but a shaddow of this Priesthood of Christ , he is the great High Priest , that is holy , and harmlesse , and vndefiled , that is higher then the heauens ; the great High Priest , that is en●red ( saith the Text ) into the very heauens themselues ; hee that sits at the right hand of God , and is now present with him ; he that is not entred in by the blood of Bulls , and of Goats , but by his owne blood . This is such a High Priest , as is able indeed to giue remission of sinnes ; and therefore , saith the Apostle , Heb. 10. 22. Seeing wee haue such an high Priest , doub● not , but now come with full assurance of faith , when you see such an High Priest as this : if they were able to beleeue , that had but a weake man to bee their Priest , before the comming of Christ , that offered for his owne sinnes , as well as for the sinnes of others , that often repeated his Sacrifice , that that had but the blood of Bulls and Goats , that did but enter into the Tabernacle ; saith hee , when you see Iesus Christ himselfe come , that hath no Si●ne of his owne , that offered one perfect Sacrifice , that he needes not to repeate , that entred not into the Tabernacle , but into the Heauen it selfe , that did this with his owne blood , and not with the blood of beasts , saith hee , draw neere now ●with assurance of faith : ●hat is , Why should you make question now ? you haue great ground of assuring your selues , that your sinnes shall bee forgiuen ; now you may trust perfectly to the grace reueiled through him . This is the first . The second is , I will teach you knowledge , and that he doth as a Prophet ; you shall no more teach euery man his brother , but all shall bee taught of mee . Beloued , it is another kinde of teaching , when the LORD teacheth vs knowledge , then that is that wee can haue from the hands of men ; Christ is another kinde of Prophet , you come not to heare him speake , to heare him teaching as a man heares other Lectures , where his vnderstanding is informed , but hee is such a Prophet , as enlightens euery man within , that comes into the world ; that is , euery man that is enlightned , is enlightned by him , he is such a Prophet , as baptizeth you with the Holy Ghost , he is such a Prophet that makes mens hearts to burne within them when he speakes to them ; such a Prophet as saith to Matthew and Leuy , Follow me , and they doe it ; such a Prophet as saith to his Ministers , G●e teach all Nations , and I will bee with you , and I will make you able Ministers , not of the letter , but of the Spirit ; there is no man in the world can say this , but this great Prophet ; and this is the Prophet that the Lord hath raised vp , the Prophet that he promised hee would raise another like Moses , that great Prophet that should teach men after another fashion , then all the Prophets before were euer able to doe . And that is the second part of the Couenant . Beloued , we may know many things , but it is a hard thing to know as we ought to know . It is said of an vnregenerate man , 2 Cor. 8. Hee knowes nothing as hee ought to know . For example , thou mayst know sinne , and know it most exactly , but if this doe not worke vpon thy heart , if the sinne lye not exceeding heauy vpon thee , if it breed not in thee godly sorrow , for it , if it doth not amaze thee , as it were , with the filthinesse and vilenesse of it , it is , because thou dost not yet know it , as thou oughtest to know it : And how shall a man doe then ? Goe to CHRIST , hee is the Prophet , that is , hee teacheth a man to see things so , that his heart , his will and affections shall likewise be moued with it : You are to consider the Couenant when you goe to the LORD ; and therefore that man that saith , I can looke vpon my sinne with dry eyes , I can looke vpon it , and neuer be affected with it , this is because he is taught but with the teaching of men ; hee must remember that this is a part of the Couenant , and God hath bound himselfe by an Oath to performe it . Iesus Christ , as he is a Prophet , God hath sent him to teach thee all things belonging to saluation , and so to teach thee , that thou shalt be in a right manner affected with it . And so likewise put the case thou know God , thou seest him in his attributes , thou hearest him often described , and art able to describe him to others , but for all this , thou findest not thy heart affectioned towards him , thou seest not that excellency and beauty that is in him , so that thy heart is not enamoured with him , thou canst not say thou louest him with all thy heart , with all thy soule , and with all thy strength , What wilt thou doe in this case ? Goe to Christ the Prophet , and beseech him that hee would teach thee to know the LORD , this is his promise ; if thou pray to him , and he doe not doe it , vrge him with this , it is a part of his Couenant , that hee hath confirmed by Oath , and must doe it , and , beloued , be assured of this , if wee seeke , and be earnest with him , he will teach vs to know the Lord , and to know him so , that wee shall loue him with all our soule , and with all our strength . The like may I say of any thing else ; put the case afflictions come vpon thee , and thou bee not able to bee patient vnder such afflictions , suppose that it be a matter of disgrace and discredit , that so wounds thee , that thy heart cannot be at rest , what is the reason of this ? thou callest to minde , it may bee , all the rules of patience , that should teach thee to beare afflictions ; well , and yet thou art not able to doe it : the cause is , because thou dost not yet know these outward temptations , these outward euils , as thou oughtest to know them , if thou diddest , they would seeme small to thine eyes , sinne would be an exceeding great griefe , but these would be but trifles and flea-bitings , in comparison of the other : goe to Christ now , and beseech him to shew thee what is the nature of these outward crosses and losses , that thou mayst be taught of him once : hee is the great Prophet , that teacheth a man so , hee so presents things in their owne colours to the vnderstanding , that the will and affections follow and apprehend them aright ; goe to him , and beseech him that thou mayst know them as thou oughtest , and thou shalt finde , that thou shalt be able to bea●e the greatest crosse with patience , it shall bee nothing then to thee , it will appeare to be a small matter , when he hath taught thee to iudge aright , thou shalt not be deceiued in it . So likewise , for pleasure , when a man finds his heart so wedded to any sinfull lust , to any euill haunt , wher●in his heart is held inordinately , that it cannot diuorse it selfe from it , goe to Christ , hee is the great Prophet . Thus we may doe , beloued , with the rest . This is the second part of the Couenant . The third part of the Couenant is , that which he will performe to vs , as he is King , and it consists in these 3. things . You know the Office of a King is to guide and rule ; now , if thou finde thy heart vnruly , if thou finde thy selfe subiect to vnruly affections , to sinfull inordinate lusts , which thou canst not master , it is a part of his Kingdome , now to set vp his owne gouernment in thy heart , to put his Law into thy minde , and to write it in thy inward parts , that so thou mayst bee indeed subiect to the Kingdome of Christ in a willing manner . When a man sees nothing ( as wee said before ) but the outward letter of the Law , he will neuer be subiect , he will neuer yeeld obedience , but Christ comes as a King now , and puts an inward disposition into the minde , that shall answer the letter without , and so he makes a man subiect to his gouernment . Beloued , that Phrase is to be marked , Heb. 2. 10. Saith the Lord , I will put my Law into their mind● ; there are Lawes out of mens minds , Lawes without , that euery man may see ; but it is another thing to haue the Law put into a mans minde : for example , this is the Law without , Thou shalt loue the Lord thy God with all thy heart , with all thy soule , and with all thy strength . To answer which , you shall see , Deut. 30. 6. I will circumcise thy heart , and then thou shalt be able to loue the Lord thy God with all thy heart , and with all thy soule , and with all thy strength . That is , I will put this affection , or this grace of loue within thy heart , it shal not be without onely , but I will put it within , that there shall bee a grace within , a habit of loue within , answerable to the Commandement without ; this is to put the Law into the minde : and so likewise , Ier. 32. 40. you know , this is the Commandement of the LORD , You shall feare the LORD , and keepe his Ordinances , and his Statutes , and his Commandements to doe them . Well , saith the Lord there , I will make a Couenant with you : and what will I doe ? I will put my feare into your hearts . I will not onely giue you this precept , that thou shalt looke on without , Thou shalt feare mee , and keepe my Commandements , but I will put the affections of feare into thy heart , there it shall bee , and then thou shalt easily feare mee , and keepe my Commandements ; thou shalt feare to disobey me , thou shalt feare and tremble at my Word , and take heed how thou doe any thing contrary to my mind : and beloued , when this is done , hee makes indeed Kings , as hee makes vs Priests and Prophets : for when a man is thus taught , he is a Prophet , other men need not to teach him , for hee is a spirituall man then , and is able to iudge of all things ; I say , when this gouernment is set vp , and the Law is put into his minde , when it is put into his inward parts ; I say , when this is done , then he makes vs Kings : for when men haue so much strength within themselues , that they can guide and rule themselues ▪ and walke in the way of righteousnesse , now they are made Kings , and such Kings the Lord makes all those that come to him . This is the first part of this Kingdome . The second part is , to giue vs abundance of all things , to giue vs peace : for the Office of a King , you know , is to keepe his people in peace , as it is said of Saul , hee cloathed them with scarlet ▪ that is , he made his people to abound with wealth , and peace , and quietnesse : this the Lord doth likewise , and this is a part of his spirituall Kingdome . Now his Kingdome is spirituall ; therefore the maine worke of it is to giue vs inward peace and ioy ; you may haue troubles in the world , but my Kingdome is not of this world , and therefore wee are not so much to expect an outward worldly peace , though we haue likewise a promise of that , but in mee you shall haue inward peace , saith hee , the Kingdome of God is in righteousnesse , that is the first part , when God workes righteousnes , as I haue named before , the second is peace , and ioy , so that that is a part of the Couenant , GOD , promised inward peace and ioy ; beloued , when you want it , know it is a part of the Couenant , you may goe to GOD , and beseech him to fill your hearts with this peace that passeth vnvnderstanding , and with this ioy which is vnspeakable , and glorious ; goe , and beseech him to enrich your hearts with those spiritual riches that belong to saluation , this is a part of his Kingdome , and that which hee hath promised to vs : now this is not all , but likewise an outward peace he promiseth , hee hath promised we shall be heyres of all things , all things are yours , he hath promised outward riches , we are heyres of all the world ; so that it is likewise a part of his Couenant , when a man wants any outward comfort , any outward helpe , any blessings , or deliuerance , he may goe to Christ , that is the King of all Kings , as hee is Lord of all things , as he himselfe is heyre of all things , and beseech him to grant it vnto him : for it is a part of his Couenant . And the third and last is , that we shall ouercome our enemies , that is the third branch of this Kingdome ; And that which was promised to Abraham , thou shalt possesse the gates of thine Enemes ▪ when hee renewed his Couenant , vpon the offering of his sonne , and you shall finde it , Luke 1. 74. repeated againe , this is the great promise that God hath made , that being deliuered from the hands of all our enemies , wee might serue him in righteousnesse and holinesse all the dayes of our life . Now as his Kingdome is spirituall , so the chiefe part of this Kingdome stands in ouercoming our spirituall enemies ; and therefore you may challenge this Couenant at his hands , when you are to wrastle with Satan , or any temptation and lust , LORD , hast thou not said that thou wilt deliuer me out of the hands of all mine enemies ? Is it not a part of thy Couenant ? But , beloued , that is not all neither , there is a promise , and that is a part of the Couenant likewise , that wee shall ouercome our outward enemies , thou shalt possesse the gate of thine enemies , so farre as it is good for vs , as farre as God sees it meet , he dispenseth these in a different manner , but yet it is a part of the Couenant , and therefore a man may goe and challenge this at Gods hands ; LORD , if it be good , if it be fit , and meet for me to haue it , thou hast promised it , I shall haue victory ouer them also . So now you see what the Couenant is : But now there is one maine generall , that likewise is a branch of this Couenant , that is generall to all the three , that is the giuing of the Spirit , it is a branch of the Couenant , as wee see , Ioel 2. which is repeated , Act. 2. I will powre out my Spirit vpon all flesh in those dayes , and your yong men shall see visions , &c. Beloued , know that this was a part of the Couenant that was made with Abraham , It was expressed to Abraham in generall , I will blesse thee , afterwards there were seuerall branches of it ; now one thing was expressed , as part of the Couenant , and then another ; among the branches , this was one , I will powre out my Spirit vpon all flesh , which is that which you haue likewise , Esay 44. 3. I will powre out my Spirit as water vpon the dry ground , and you shall grow as the grasse , and as the Willow by the Riuers of water . Whereof that this is the meaning , Peter makes it good , Acts 2. and so likewise our Sauiour Christ , the great promise that he made to them was , I will bapize you with the Holy Ghost , this promise was made before hee departed in the flesh , but it was fulfilled after , when hee powred forth his Spirit . Beloued , this is that great part of the Couenant , that which comprehends the life of all the other three , that which inabled vs to doe all the rest , that which makes vs Kings , and Priests , and Prophets , this powring out of the Spirit vpon vs , euen as Christ himselfe was anoynted with the Spirit without measure , that he might be able to teach vs , that he might bee a Prophet , a King , and a Priest , that which enabled him to performe all those Offices , was the effusion of the spirit vpon him without measure : Beloued , that which makes vs able to be partakers of those three parts of the Couenant , is likewise the same Spirit , wherewith wee are anoyn●ed according to our measure . So much shall serue for this , namely what the particular branch●s , and parts , and priuiledges of the Couenant are . The fift and last is , the obiections that are made against this Couenant . There were two great obiections that Paul euery where met with , ( for our scope is , that when wee put all this together , that we haue deliuered about this Couenant , you may reade at leasure Rom. 3. 4. and Gal. 3. 4. and all the promises made to Abraham , and when you haue this before you , will be able then to vnderstand i● ) I say , there are two great obiections that Paul euery where met with . The one is from the Law , Is it not said euery where , Those that obey the Commandement shall liue , and euery promise is made still to them that feare the LORD , and keepe his Commandements ? and therefore it is by the Law. Nay , saith the Apostle , Gal. 3. it is impossible that it should be by the Law : for the Law was giuen 430. yeeres after the promise , and Couenant was established with Abraham long before it ; it cannot bee now , that that which comes after can dissannull that which went before : but besides there is another great reason , and that is this , saith the Apostle , you were neuer able to keepe the Law , you could neuer be saued , if you would haue it by the Law , to what end is the Law giuen then ? By reason of transgression , that you might learne to know how impossible it is for you to come to God , to be partaker of the Couenant any other way , then by faith ; saith he , you might remember that Adam , when he was in innocency and perfection , was much stronger then you , yet did not keepe the Law ; but , because that was easie for people to forget , the Law was giuen againe by Moses , vpon Mount Sinai , that the LORD by that meanes might reminde you of the Commandement , and of your sinnes , and of the curse belonging to you ; and therefore , saith hee , when the Law was deliuered , it was so terrible , that Moses himselfe did tremble ; and therefore , said the People , Lord , doe not thou speake to vs any more , deliuer not the Law to vs any more , but let Moses come , and bee as a Mediator betweene vs , let him speake ; for we are not able to see these fires , these burnings , wee are not able to see this and liue . The meaning of it is this , the Law , if any man looke on it , it is so terrible , when GOD comes to speake to a man in his Law , and in his Commandements , that there is nothing to be expected but death : that same fearefulnesse at Mount Sinai , was but onely an expression of that feare which the Law of God puts vpon euery mans conscience ; and therefore , when the people then desired a Mediator , that might speake , and that GOD might speake no more , another thing was signified by it , that no man is able to come to God by yeelding obedience to the Law , but he must needs haue a Mediator to goe between GOD and him . The other obiection is from the Ceremonies of the Law ; they were ready to say , We haue a Priest , we haue Sacrifices , we haue diuers washings and Rites , &c , wee were wont to bee saued by them , why may we not so still ? The answer to it is , That these were but the oldnesse of the letter ; for indeed all these did but cloathe the Couenant of Grace ; the Couenant of Grace was deliuered to the Iewes , the Ceremonies did indeede but set it out , they were but types and shaddowes , by which it was expressed to the Iewes : the Iewes , by reason of their ignorance , were not able to see the body for the clothes , they were not able to see the signification of the Spirit for the letter , they were not able to see the sword for the sheath , the kernell for the shell ; that is , they could not see Christ himselfe , the inward promises , but stucke in the outward barke , and rinde of Ceremonies , in the shell of them , and so they became vnprofitable ; but indeed those Rites did nothing , but cloathe the Couenant of Grace , and set it forth to them . So much shall serue for the dispatching of those fiue things . Now hence you see how those difficulties may bee answered , that I mentioned before . For example , it is said , the promise is made to the seede , yet the promise is made to vs , and yet againe the Couenant is made with Abraham , How can all these stand together ? The promises that are made to the seede , that is to Christ himselfe , those are these promises : Thou shalt bee a Priest for euer , and I will giue thee the Kingdome of Dauid , thou shalt sit in that Throne , thou shalt be a Prince of peace , and the gouernment shall be vpon thy shoulder ; likewise thou shalt bee a Prophet to my people , thou shalt open the prison to the Capti●e , thou shalt be anoynted , &c. and then shalt goe and preach to them : These are the promises that are made vnto the seede . The promises that are made to vs , though they bee of the same Couenant , yet they differ in this , the actiue part is committed to the Messiah , to the seede it selfe ; but the passiue part , those are the promises that belong to vs , You shall bee taught , you shall bee made Prophets , likewise , you shall haue your sinnes forgiuen , you shall haue the effect of his Priesthood made good vnto you , you shall be subiect to his gouernment , by an inherent righteousnes that he shall worke in you ; for you shall bee made Kings ; So the promise is made to vs. How is the promise made to Abraham ? for it is said , In thee all the Nations of the Earth shall bee blessed . The meaning of this is , they are deriuatiue promises , the primitiue and Originall was made to Iesus Christ ; but why is it said then , that in Abraham all the Nations of the Earth shall be blessed ? the meaning of it is this , there was none that was euer partaker of these promises , but the children of Abraham , and therefore they were deriued from Abraham to all the men in the world besides , that euer haue beene since . Now what is it to be a childe of Abraham ? not to be borne of Abraham according to the flesh , but to be like Abraham ; you are the children of the Deuill , Why ? You are like him . So that all that haue faith , are the children of Abraham : but more is meant then that ; I say , all that doe partake of this promised Messiah , are deriued from Abraham , either deriued from him , or grafted into him , one of these two ; all that were saued before the comming of Christ , were either such as descended from him , or were ingrafted into the same Nation . But what doe you say of the Gentiles , that are now come in ? How doe they receiue from Abraham ? How can it be said , in Abraham shall all the Nations of the world bee blessed ? Beloued , you know it is said , Rom. 11. that the naturall branches were broken off , and the wilde Oliue is ingrafted in : that is the reason likewise why the Law comes from Sion , the Lord will haue the Gentiles to bee ingrafted into the stocke , as it were , he will haue the Law to proceede from Ierusalem , he will haue them put into that Famely as the proselytes , and so were all Nations : for they receiued it from Ierusalem : for they had the Oracles of God committed to them , all the Nations in the world receiued them from them , they drew that sap of knowledge from them , so that they were grafted in : thus all the Nations in the world were blessed in Abraham , and Abraham was blessed in the seede it selfe . But yet one obiection is behinde , that is , how comes this to passe , that to be renewed in the spirit of our minds , and to walke in the wayes of the LORD , in the way of regeneration , should be a part of the Couenant on our part , you shall repent and beleeue , and be renewed , and then you shall be forgiuen , &c. you shall haue the Kingdome , and yet , for all this , you see it is a pa●t of the Couenant on Gods part , saith the LORD , I will giue you a new heart , and a new spirit , Ezek. 36. 26. I will giue you , &c. there is an expression of the Couenant , and yet it is a condition that is required on our part ? Beloued , to this I answer briefly , the condition that is required of vs , as part of the Couenant , is the doing of this , the action , the performance of these things , it is to repent , to serue the LORD in newnesse of life , but the ability by which we are able to performe these , is a part of the Couenant on the LORDS pa●t , to haue new hea●t● and new spirits , whereby we are able to repe●t , and to bring forth fruite worthy of amendment of life ; I say , the inward abil●ty , the change of the heart , the renewing of vs in th● spir●t of our mindes , the wr●ting of the Law in the inward pa●ts , that is a branch of Gods Couenant , but the doing of this , the bringing forth the fruite of these inward abilities , of these inward habits and graces , that are planted in vs by the power of Christ , that thing is required in vs. As , for example , the very habit of faith , the very grace and power of beleeuing , that God hath promised to giue , it belongs to him , but to beleeue , to take the promises , to accept of Iesus Christ , and to receiue him , and the gift of righteousnesse by him , this is required as a condition on our part . And so much shall serue for the opening of this , and for this point . The next question wee had to propound to you , was this , How a man should know whether he be within the Couenant , or no ? You shall know it by this , How did Abraham know whether he was in the Couenant , or how will you know whether Abraham , or any other were ? saith the Text , Abraham beleeued God , and therefore God reckoned him as a man that was righteous , and accepted him to bee a partaker of the Couenant : and so , if thou beleeue , it is certaine then , thou art within the Couenant ; but how shall a man know that ? Gal. 5. 5. Neither Circumcision auaileth any thing , nor vncircumcision , but faith which worketh by loue . If thou canst finde this now , that thou art able to take Iesus Christ , to take him as a LORD and Sauio●r , thou art able to beleeue all the Couenant of Grace , thou art by that put into the Couenant . But how shall a man know whether this faith be right or no ? for , you know , there is a false , dead , and counterfeit faith : if it be right , thou shalt finde it to be of a working and liuely nature , but many times we may bee deceiued in that . A woman many times thinkes she is with childe , but if she finde no motion nor stirring , it is an argument she was deceiued : So , when a man thinkes that hee hath faith in his heart , but yet he finds no life , no motion , no stirring , there is no worke proceeding from his faith ▪ it is an argument he was mistaken , hee was deceiued in it : for , if it be a right faith , it will worke , there will be life and motion in it . As Abrahams faith , you see , it enabled him to doe whatsoeuer GOD appointed him , to offer his sonne , to excommunicate Ismael , when GOD bid him cast him out , though hee loued Ismael exceeding dearely , yet he did it , and did it readily ; so , whatsoeuer God bade him doe ; here was a working faith . But yet a little further , a man may be yet deceiued in this , a mans faith may worke , and an Hypocrite may doe many workes , if it bee but bare working , a man may bee deceiued , and therefore this is added further , it workes by loue . Beloued , a man may doe exceeding many duties , as you know , hee may suffer Martyrdome , he may giue all to the poore , hee may be a very diligent Preacher of the Gospell : for Paul saith , I may speake with the tongue of men and Angels , I may giue my goods to the poore , I may giue my body to be burned ▪ and yet if these great workes be done , without loue , they are nothing . But , on the other side , if you finde this , that you doe but the least worke , if it be but to giue a cup of cold water , and doe it out of loue , if you abstaine from one sinne , if you ouercome any one lust whatsoeuer , that is deare and neare to you , because you loue Iesus Christ , if you set your selues vpon any worke , vpon any imployment and endeauour , and thy heart witnesseth this to thee , it is because I loue the LORD , and desire exceedingly to please him , he is one that I would faine haue communion with , my delight is in him , therefore I doe these workes : for it is my meate and drinke to doe his will ; now thou art on a sure ground , now thou maist know thou art within the Couenant : for thou beleeuest as Abraham did , and therefore thou art within the Couenant , as hee was ; thou maist know it , because thy faith workes , and then thou maist know that it workes right , because it is done by loue . Well , yet there is another way to know this , that is in thy seede ( saith the Text ) shall all the Nations of the world bee blessed , if a man be then ingrafted into this seede , into the Messiah once , then he shall bee blessed , if once he belong to him . Well , how shall a man know that . If thou haue receiued the Spirit of the Son : for whosoeuer is in Christ , hath receiued the Spirit of Christ , if he haue not receiued the Spirit of Christ , he is not in him . Consider whether you haue receiued the Spirit of the Sonne , the Spirit of the promised seede , that is , thou art made like Christ by the Spirit : for the Spirit will assimulate thee , and renew this Image in thee , he makes thee such another in some degree , as he is ; yea , he will not onely doe this , but he will witnesse to thee , that he is thy God , and that thou art of those that are partakers of the Couenant , and therefore that is the way to finde it out , that is the thing I intend to insist vpon , to finde out whether you haue this Spirit , you shall finde it , this is the great marke that the Apostle Paul insists vpon , still in all his Epistles , by which a man may know whether he be within the Couenant , or no , still it is this , we haue receiued the Spirit , and the Spirit seales vs to the day of redemption , we are established and sealed by the Spirit of promise , and wee haue receiued the Spirit , which is an earnest , &c. Now to know whether you haue the Spirit , I will commend these two places of Scripture to you to consider : one is , Rom. 8. 15. You haue not receiued the spirit of bondage , to feare againe , but the spirit of Adoption , whereby you cry Abba Father ; the same spirit beares witnesse with our spirits , that wee are the sonnes of GOD. The other you shall finde , 1 Iohn 5. 8. And there are three that beare record in Earth , the Spirit , the Water , and the Blood , and these three agree in one . If you would finde out whether you haue the spirit of the Sonne , or no , you shall know it by these three : In the Antecedents , the Concomitants , and the Consequents . The Antecedent is the Spirit of bondage ; beloued , that of necessity must goe before , so that if thou neuer hadst the spirit of bondage , certainely thou hast not yet receiued the spirit of the Sonne : for the Apostle speakes of it heere , as the common condition to all Christians , they doe not receiue the spirit of bondage againe ; you had it once , but now you haue the spirit of Adoption : I say , euery man must haue this spirit of bondage , and the ground of it is this , because no man can come to Christ , except the Law be a Schoolemaster to bring him to Christ ; now the Law is not a Schoolemaster , it teacheth no man , except the spirit of bondage worke feare , except the spirit of bondage put an edge vpon the Law , put a Sword into the hand of the Law , to pricke the heart , to wound the heart , as it is said , Acts 2. this is the spirit of bondage , Beloued , you may heare the Law , and the threatnings and curses , applyed to you 10000. times ouer , and yet no feare be bred in you , except the spirit of bondage ioyne with it , that makes it effectuall . Now in the Law are included iudgements and afflictions , which are but the execution of the Law , sometimes it goes with the Law it selfe , somtimes with the iudgement and afflictions , it is the spirits of bondage that must goe with both ; as for example , when it thundred & rained in Wheat-haruest , 1 Sam. 12 , the people feared exceegingly ; and Ezra 10. when there was an exceeding great raine , the people did exceedingly tremble , and , you know , in that Earthquake , though all were safe , Act. 16. and there was no cause why he should be so vnquiet , yet we see how the Goaler was amazed , his heart was wounded , this was not for these particular Iudgements , there might bee a great raine , there might be a great Earthquake , and thunder in Wheat-haruest , and yet mens hearts little moued , but there went a spirit of bondage , that bred a feare in them , this is that , I say , no man can come to Christ without the Law , either in it selfe , or in afflictions , which are but the executioners of it , and these are not effectuall without the spirit of bondage : and there is a very great reason for it ; because , otherwise wee should neuer know the loue of Christ , he that hath not knowne what the meaning of this spirit of bondage is , what these feares are , what these terrours of conscience are in some measure , knowes not what Christ hath suffered for him , or what deliuerance hee hath had by him ; besides , he will not be applyable to Christ : But I will not stand more vpon this . Hast thou not had the spirit of bondage ? I say , surely , if thou hast not t●sted of this , Christ , hath not sowne the seed of grace in thy heart : doth any man sow before he hath plowed ? doth any man make a new impression before there bee an obl●t●ration of the old ? Beloued , before the hea●t be me●ted w●th 〈◊〉 the spirit of bondage , there is no sence of a new spirit , to make a new impression vpon it ; I confesse it is different , it is sometimes more , sometimes lesse , but all haue it , more or lesse ; sometimes the Medicine goes so close with the reuealing of sinne , and of Iudgement , that it is not so much discerned ; sometimes againe , God meanes to bestow vpon some men a great measure of grace , and therfore he giues them a greater measure of the spirit of bondage , because God meanes to teach them more to prize Christ , he meanes more to baptize them with the baptisme of the Holy Ghost , and therefore hee baptizeth them with a greater measure of the spirit of bondage , they shall drinke deeper of that spirit , because his intention is , that they shall drinke deeper of the spirit of Adoption : and therefore Christ takes it for an argument concerning the Woman , when he saw she loued exceeding much , surely she had a great measure of the spirit of bondage , she was much wounded for her sinnes , there had beene exceeding much forgiuen her , in her apprehension ; and so was Paul exceedingly wounded , you know . This must goe before . The things which goe together with it , are these three , the testimony of the blood , of the water , and of our owne spirits . First , beloued , there is the testimony of the blood ▪ there are three that beare record in the Earth , the spirit , the water , and the blood , though the spirit be set first , as it is vsuall amongst the Hebrewes , and in the Scriptures , to put the last first , if a man would know now , whether hee be in Christ , whether he hath receiued the promised seede , or no , let him consider first , whether hee hath beleeued in the blood , that is , there is a word of promise , that saith thus to vs , there is a Sacrifice that is offered , there is the blood of the Lambeshed from the beginning of the world , and this blood shall wash thee from all thy sinnes , when a man stands to consider this promise , beloued , this promise bath two things in it , there is the truth of it , and the goodnesse of it ; a man doth , with Abraham , beleeue the truth of it , he beleeues God , and saith , it is true , I beleeue it , but withall , there is a goodnesse in it , and therefore , as the vnderstanding saith , it is true , so the will saith , it is good , and therefore he takes it , and embraceth it , and is exceeding greedy of it : for when the spirit of bondage makes a man feare , it empties a man of all righteousnesse , as a man empties a Caske , that there is nothing left in it , when it puls away all other props and stayes from it , it leaues a man in this case , that he sees nothing in the world to saue him , but the blood of Christ ; when a man sees this , hee takes fast hold of that , he will not let it goe for any thing ; and though it be told him , you shall haue many troubles and crosses , you must part with all you haue , you shall haue somewhat hereafter , but you shall haue little for the present ; he cares not though it costs him his life , so he may ha●e this blood to wash away his sins , it is enough , this he layes fast hold vpon . Beloued , when a man doth this , at that very houre he is entred into Couenant , he is translated from death to life , he hath now receiued the promised seede , and he shall be blessed , for God hath said it , and sworne it , and it cannot be otherwise ; and this is the testimony of the blood , when a man can say , I know I haue taken and applyed the blood of Christ , I rest vpon it , I beleeue that my sinnes are forgiuen , I graspe it , I receiue it , this is the testimony of the blood . Now , when a man hath tooke the blood , What ? shall he continue in filthinesse now , and walke after the lusts , of his former ignorance ? No , the Lord comes not by blood onely , but by water also , that is , by sanctification , that is , he sends the Spirit of sanctification , that cleanseth and washeth his seruants , that washeth away not onely the outward filthinesse , but the euill nature , the swinish nature , that they desire no more to wallow in the myre , as before : for the Lord will not haue a sluttish Church , and therefore , Eph. 5. he washeth his Church , and clenseth it ; he washeth euery man in the Church from top to toe ; there is not one place in the soule , not one place in the conuersation , but it is rensed in this water ; and then , when a man comes to finde this , that he hath not onely found the blood of Christ applyed to him by faith , but hath found that he hath been able to purifie himselfe , and by the worke of Christs Spirit ioyning with him , when he goes about to purge himselfe , that helpes to cleanse his conscience from dead workes . There is the second testimony . Now follows the testimony of our own spirits , that gathers conclusions from both these , and saith thus , Since I haue receiued the blood , and seeing I am able to purifie my selfe , I conclude , I am in a good estate , I am a partaker of the Couenant : if a man could say this truely , it is said , whosoeuer beleeues , shall be saued , but I beleeue , this is the testimony of the blood onely ; but when a man can say , I doe labour to purifie my selfe , I desire nothing in the world so much , I doe it in good earnest , this is the testimony of the water to this signe , and testimony of the blood , which shewes that it is true , it is a linely hope : for he that hath a liuely hope , hee purifies himselfe , 1 Ioh. 3. But some man may say , This testimony of a mans owne spirit may deceiue him . I answer , it cannot , because though it be called the testimony of our owne spirit , yet it is a spirit enlightned , it is a spirit sanctified with the Spirit of Christ , and then that Rule is true , 1 Ioh ▪ 3. If our owne heart condemne not ; that is , if the heart of a man enlightned , if the heart of a man with which the Holy Ghost ioynes , if the heart of a man sanctified doe not condemne him , if hee haue the testimony of this Spirit , he shall be saued , he needs not doubt it , he hath boldnesse towards GOD , then againe hee must consider this worke , the testimony of the Spirit , the water , and the blood ; and these three agree in one ; it is not the testimony of the Spirit alone , but it is the testimony of the water ioyned with it ; if it were but the testimony of one , indeed the ground were not good , but they all agree in one ; and therefore if thou haue one sure to thee , it is enough . These are the things which goe before , and accompany it . Now followes the testimony of Gods spirit ; which we shall see described , besides the places I named to you , Eph. 1. Wherein after you beleeued , you were sealed with the spirit of promise . My beloued , when a man hath beleeued , and tooke lesus Christ ; secondly , when hee hath washed and purified himselfe , that is , hee hath gone about this worke , and so his owne spirit gathers a testimony hence , that he is in a good estate ; after he hath thus beleeued , then , saith he , comes the Holy Ghost , and seales the same things vnto you ; that is , the LORD leaues a man alone a while , as it were , to champ vpon the bridle , as I may say , he lets a man alone to some doubts and feares , that so hee may purge himselfe the more carefully ; but after a time , when a man hath put to his seale that God is true , then the LORD seales him againe with the spirit of promise , that is , the LORD sends the spirit into his heart , and that spirit giues witnesse to him , and when he hath put to his seale , that GOD is true , then the LORD puts to his seale , and assures him that hee hath receiued him to mercy . You will say , What is this seale , or witnesse of the Spirit ? My beloued , it is a thing that wee cannot expresse , it is a certaine diuine impression of light , a certaine vnexpressible assurance that we are the sonnes of God , a certaine secret manifestation , that God hath receiued vs , and put away our sinnes ; I say , it is such a thing , that no man knowes , but they that haue it ; you shall finde it expressed by all these places of Scripture , Reu. 3. If any man will open to mee , I will come in and sup with him ; that is , when the Lord enters into a kinde of familiarity with a man , when he vouchsafes him so much fauour , as to come and suppe and dine with him , as it were , and to dwell with him ▪ and so , Re● . 2. 17. To him that ouercommeth will I giue of the hidden Mannah ; I will giue a white stone with a new name written in it , t●at no man knowes but he that hath it ; that is , there shall bee a secret priuy token , as it were , of my loue giuen him , a secret marke of it , that there is no man in the world knowes besides : So , Ioh. 14. 21. If any man loue mee , and keepe my Commandements , I will shew my selfe to him ; that is , hee shall haue an extraordinary manifestation of my selfe , hee shall haue such an expression of loue and peace , that shall fill his heart with peace and ioy , such a thing that no man knowes but himselfe . Beloued , this is the testimony of the Spirit . I confesse , it is a wondrous thing , and if there were not some Christians that did feele it , and know it , you might beleeue there were no such thing , that it were but a fancie or enthusiasme ; but , beloued , it is certaine , there are a generation of men , that know what this seale of the Lord is ; indeed you must remember this , to distinguish it from all fancies and delusions , this Spirit comes after you haue the water and the blood , after you are beleeuers , after you haue purged your selues ; and therefore if any man haue such flashes of light and ioy , that witnesse that hee hath receiued the promise , and that he is in the Couenant , and for all this he haue not the things that goe before it , now thou maist take it for a delusion ; I will come and sup with him ; but with whom ? with him that first openeth to me . If thou open thy heart to the Lord , whensoeuer hee knocks , and comes to thee . And so , To him that ouercomes , I will giue of the hidden Mannah . If thou be one that art able to ouercome temptations , and vnruly affections , & sinfull lusts , thou maist conclude , it is a true testimony that thou ar● not deceiued ; but if thou be one that art ouercome with euery base lust , with euery temptation , thou art deceiued , if thou art perswaded thou art in a good estate , this is not the witnesse of the Spirit ; for it is to him that ouercomes . So againe , to him that loues me , and keepes my Commandemēts , &c. Now if thou be one that breaks the Cōmandements of God , that find'st not that holy fire in thy brest , that find'st not thy heart affectioned to him , and yet thou hast t●ese great flashes of assurance , and t●inkst thy state good , beloued , you deceiue your selues , whose case soeuer it is , the Lord hath not shewed himselfe to thee , b●t it is a delusion , a fancy , and therefore , I say , consider it ; and this is the consequent of it , that he that hath it is able to pray . So I will conclude all , he is able to cry Abba Father . If thou haue such an assurance of a good estate , and yet art not able to pray , thou art deceiued likewise : for that is the property of the Spirit , it makes a man cry to God , and call him Father . You will say , Is this such a matter ? euery man can pray . Beloued , it is another thing then the world i●agines it to be ▪ he that hath this spirit , is mighty in prayer , he is able to wrestle with God , as Iacob did , by the spirit of Adoption , hee had power with God , as it is said there , and he is able to preuaile with the Lord , and why ? because he can speake to him , as to a Father , he can continue in prayer , and watch ther eunt● with all perseuerance ; he can speake to him , as one that he is well acquainted with ; he can not only speake remiss●ly , but he can cry Abba Father , that shewes feruency in his prayer ; there is no man in the world that is able to doe it besides . We see a description of other men , Esay 33. 14. when they are troubled , they are not able to pray indeed , they may haue formes of prayer , that they may vse in times of peace , but , beloued let any great trouble come vpon them , let them be put to it , and then you shall finde they are not able to doe it , but they runne away from God as fast as they can , at that time , they are not able to come and say , Thou art my Father , I beseech thee heare me , I beseech thee pitty me , and forgiue me : no , but they tremble at Gods presence , as the Thiefe doth at the presence of the Iudge ; the sinners in Sion are afraid in that day when God comes , at the day of visitation , the sinners in Sion are afraid , &c. for who shall dwell with deu●ouring fire ? That is , they tremble at such a day , when the day of death comes , when God begins to shew himselfe to them , in the fiercenesse of his wrath , when he begins to come neere them in the day of visitation , then they fly from him , as one would fly from deuouring fire , they fly not to him , as one would fly to a mercifull Father , that is ready to heare them , and helpe them , but they fly from him as fast as they can , as one would fly from euerlasting burni●g . The like place you haue , Iob 27. 8 , 9 , 10. For what hope hath the Hypocrite when hee hath heaped vp riches , when God shall come and pull away his soule ? Will God heare his prayer when he cryes , & c. ? Will he call vpon God at all times ? A wicked man may make some shew of prayer to God in time of health , and in time of peace , but at that time , saith he , when he hath spent his time in gathering vp riches , in heaping vp them , and GOD comes vpon him suddenly , and shall pull away his soule , he teares and rends it from him , ( for so the word signifies in the Originall ) that is , he is not willing to resigne it into Gods hāds , as the righteous man doth , but he is busie about his wealth , and God surprizeth him , and rends his soule from him . What will he doe in this case ? What ? will he pray ? saith Iob , No , hee giues two reasons . He hath ●o delight in the Lord , he neuerloued the Lord , there is no such loue betweene the Lord and him , as there is betweene the Father and the Childe , betweene the H●sband and the Wife , he neuer had the spirit of a son , he cannot pray , for he delights not in God. But he doth pray sometimes ? Yea , for some fit , he may be in some extremity , he may cry as a Thiefe at the Barre may cry to the Iudge , as he doth sometimes exceeding hard , not because he loues the Iudge , but it is a cry that comes from extremity , and it is but in extremity , and by that the falsenesse and hypocrisie of them is known : So an Hypocrite may cry in the time of extremity , but it is a cry , it is not a prayer , and it is but in the time of extremity , it is not at all times that he doth it , hee is not able to doe it ; for the Lord is a stranger to hi● , he lookes vpon the Lord , as vpon a terrible Iudge ; and therefore if you would know whether you haue the spirit of the Sonne ; As first thou shalt know it by that which went before ; and as , secondly , thou shalt know it by that which goes together with it , the testimony of the blood , the testimony of the water , and of thine owne spirit , So thou maist know it thirdly by this , by the Consequents , it makes thee able to pray , and in the time of extremity it makes thee able to goe to God as to a Father , when another flyes away from him , as from euerlasting burnings . So much shall serue for this time . FINIS . THE THIRTEENTH SERMON . GENESIS 17. 2. And Iwill make my Couenant betweene mee and thee . And I will multiply thee exceedingly . THE point which we were in handling , was this , How a man may know whether he be in the Couenant or no ? I told you , there are 3. waies to know it . Let a man consider how Abraham came into the Couenant ; Abraham beleeued God , and it was imputed to him for righteousnesse . If thou beleeue , then thou art within the Couenant ; but it must be a faith that workes by loue ; if it bee a faith which workes not , it is but a dead faith , and if it doe worke , yet if it worke not by loue , the Lord regard●th it not ▪ it is true , it is faith that layes hold vpon the Couenant , but it works by loue ; faith is the point of the Compasse , that fastens vpon the Couenant , but loue is the other part , that goes about , that doth all the businesse , it is that which keepes the Commandements , it is that which quickens vs to euery good worke . The second way to know whether wee be in the Couenant , or no , is , to consider whether we haue taken the promised seede ; for in him shall all the nations of the world be blessed . How shall wee know that ? If we haue the Spirit of the Sonne , that is knowne by the Spirit it selfe , the Spirit beares witnesse ; the witnesse of the Spirit , as I told you , it is knowne by that which goes before it , by that which accompanies it , and that which followes after . This is the point , that we were in handling , and wee were broken off in the middest of it ; wee will recall it a little , and deliuer it somewhat more distinctly to you , than wee could doe then for haste . First , I say , whosoeuer hath the Spirit of the Sonne , he must haue , before it , the spirit of bondage : Rom. 8. 15. You haue not receiued the spirit of bondage againe to feare , but you haue receiued the spirit of Adoption . As if hee should say , there are none , but first they receiue the spirit of bondage : for there is no man can come to Christ , except the Law be his Schoolemaster , and the Law is not effectuall without the spirit of bondage , neither the Law , in the threatnings , nor the iudgements , which are the executioners of those threatnings : you may heare the Law opened vnto you a hundred and a hundred times ; that is , the particular sinnes , of which a man is guilty , described ; yea , the particular iudgements ; yea , the LORD may follow you with afflictions and crosses , yet except there be a spirit of bondage to worke together with these , it will neuer molifie an obdurate heart . And therefore , my belo●ed , you must make this account , if you haue neuer been affrighted with the terrour of God , if you haue neuer bin put into any feare by this spirit of bondage , be assuted that you haue not yet the spirit of Adoption . If men would haue looked to the brazen Serpent , without being stung of the fiery Serpents , God would haue spared the spirit of bondage ; but , beloued , who doth it ? who is able to doe it ? Wee bee all in a dead sleepe , and , except we be wakned with the terrours of the Almighty , there is no man would seeke after Iesus Christ ; wee may preach the Gospell long enough , and men , for the most part , turne the deafe eare to vs , till the LORD open their eares by afflictions , and especially by the spirit of bondage : it cannot bee , but there must be some precedent worke , wee will not come home to the Lord without it . Wee doe all as the Woman that had the bloody issue , as long as she had mony in her purse , or that there were Physicians to goe to , that shee had ability to haue them , shee would not come to Christ , but when she had spent all , when she saw there was no more hope , then shee comes to Christ , and was healed of her bloody issue : so doe we , so long as we can liue in sinne , wee consider not the greatnesse , nor the dearenesse of the disease ; but if we can but subsist with them , wee goe on , we come not to Christ , but when wee are spoiled of all by the spirit of bondage , when wee are put in feare of death , that is it that brings vs home to Iesus Christ , and therefore we must make an account of it as a generall rule , there must be such a spirit of bondage to bring vs home : we doe in this case as Ioab did with Absolon , when hee liued in the Cour● , in ease and pleasure , hee would not come to Absolon , hee might send againe , and againe , but hee would not come at him , till his Corne was set on fire , and that brought him : beloued , except there be some such crosse as may make an impression vpon vs , such a crosse as hath the spirit of bondage ioyned with it , to cause it to wound our spirits , ( as it is said , they were pricked in their hearts when they heard Peter ) I say , wee would not come home vnto the LORD , wee must haue such an avenger of blood , to pursue vs , before wee seeke to the Citie of refuge . And therefore consider , whether thou hast tasted of this spirit ; and therefore you may obserue this by the way , that when God doth write bitter things against a man , it is not a iust cause of deiection : for this is a signe that God is beginning a good worke in thee , seeke not to put it off , and to thinke , it is a miserable thing to bee vnder such a bondage as this : no , but make this vse of it , let it bring thee home to Iesus Christ. And heere , by the way , that men may not bee deceiued in this , and say , Alas , I haue not had this spirit of bondage , and feare , and therefore I feare I am not right . My beloued , you must know for what end the Lord sends it : hee sends it for these two ends , and by that you shall know whether you haue it or no : for if thou hast the end once , if the effect be wrought , no doubt but thou hast had the cause that produceth that effect . One end is to bring vs home to Christ ; if thou finde thou hast tooke Iesus Christ , it is certaine , there hath beene a worke of the spirit of bondage vpon thy heart , if thou finde thou art willing to take him vpon any conditions , thou art willing to deny thy selfe , thou art willing to serue him , to loue him , and to obey him . And a second end is , GOD sends this Spirit of bondage , that thou mightest know the bitternesse of sinne , and learne to abstaine from it ▪ that thou mayest learne to tremble at his Word , for the time to come , I looke to him that is of a contrite spirit , and that trembleth at my Word : that euen so as parents doe with their children , they would neuer afflict and correct their children for that which is past , but their end is for the time to come , that they may not commit the same fault againe ; otherwise the parent would not lay any affliction vpon the childe ; and , beloued , know that the Lord hath this very end in sending the spirit of bondage , thou must not thinke it is for thy sinnes past , that there may be a kinde of satisfaction made for them , that is not the end , but the end is , that thou mightst know the bitternesse of sinne for the time to come , that thou being scorched once with it , thou mightst not easily meddle with it againe ; and therefore if thou findest this to be thy case , thou hast so farre tasted of the terrours of the Almighty , that thou darest not aduenture vpon sinne , thou standest in awe of the LORD , that thou darest not bee so bold with sinne as thou hast beene , that thou darest not meddle with the occasions of it , that thou darest not come neere it ; I say , if thou finde such a tendernesse of conscience in thy selfe , if thou finde that that sinne is made terrible to thee , that thou diddest despise before , ( for it is the property of a carnall man to despise his waies ) I say , if this be wrought in thee , defer not , make not dainty of applying the promises , because thou hast not receiued the spirit of bondage : for thou hast , thou hast the effect , therefore thou needest not doubt , but that thou hast the thing . This is it that goes before : that which goes together with it , I shewed you ; then is the witnesse of the blood , and of the water , and of our owne spirit ; there bee three that beare witnesse in Earth , 1 Io● . 4. the spirit , and the water , and the blood ; by spirit there , is meant our owne spirit enlightned ; by blood is meant Iustification ; by water is meant sanctification ; so that that goes together with the witnesse of the spirit . The first is the witnesse of the blood ; that is , when a man is humbled , when a man is broken with the spirit of bondage , then hee beginnes to make out for a pardon : when he sees hee is arrested , as it were , when he is shut vp , as that phrase is vsed , Gal. 3. and sees what a debt is required of him , and he is not able to pay the least farthing , now he beginnes to looke out for a surety , now he beginnes to hunger and thirst exceedingly after Christ , now he is not content onely to watch with him , to serue him , and to obey him , but hee is willing to part with his life , and all that he hath , vpon that condition . Now when a man is in this case , then the Lord beginnes to shew him the blood of his Sonne , he begins to open a little crevis of light , and to shew him the New Testament in his blood that is , the New Testament confirmed in his blood , shed for many , for the remission of sinnes . I say , he begins then to looke vpon the promises , to consider such promises as these , Come to mee , all yee that are weary , &c. and , If any man sinne , we haue an Aduocate ; and , Let whosoeuer will , come , and take of the waters of life freely ; and , Goe and preach to euery creature vnder heauen , and t●ll them , if they will beleeue , and take my So●ne , they shall be saued . I say , these are all promises made in the blood of Iesus Christ. now he begins to consider these promises , and he begins first to thinke , What ? are these promises true ? Yes , surely they are most true , they are confirmed wit● an oath , they are confirmed with the blood , with the death of the Testator : a mans Couenant , after it is once made , and the Testator is dead , Gal. 3. no man addes to it , or takes from it . Now when a man considers this , Are these the promises of the LORD ? hath hee confirmed them with an Oath ? are they confirmed with the blood of the Testator ? Certainely , they are most true , I cannot doubt of them : but then he begins to consider , As they are true , how fit are they for mee ? what is the goodnes of them ? They are also exceeding good , there is nothing in the world so excellent , so precious , so sweet , and so comfortable , as these promises bee : I say , when he hath done these two , when the vnderstanding sayes they are true , and beleeues them , and when the will saith they are good , and embraceth them , at that very instant , saluation is come to thy house , and to thy hea●t ; I say , Christ Iesus is come to thee , at that very instant , hee hath made a Couenant with thee , though perhaps thou see him not at that time , ( as Mary could not see him , but ●ooke him for the Gardner ) but , I say , at that time thou art t●anslated from the Couenant of Workes , to the Couenant of Grace . But you will say , How comes this blood to be a witnesse ? Beloued , it is a witnesse in this manner ; when a mans spi●it shall consider the promises , and ponder them well , and shall say this with himselfe , Well , I haue applyed these promises , b●t vpon what warrant ? vpon what ground haue I done it ? euery body will be ready to apply the promises of mercy and forgiuenesse , but what warrant haue I to apply them ? To know that , vpon good ground , I lay hold of these promises ? then a man considers with himselfe the promises , they are sure , they are cleerely and distinctly set downe in the Word ; hee considers to whom these promises are offered , to those that are vnrig● t●ous ; the LORD iustifieth the vnrighteous , euen to Publicans and Harlots , to sinners ; such they were that came to CHRIST , to such the promises were offered . Well , I know I am an vnrighteous man , and th●r●fore the want of sor●ow and con●rition , and the want of holinesse , and the want of tendernesse of heart in the beginning shall not exclude me : for they are promises that are made to the vnrighteous , to the vncleane and polluted , to the hard-hearted , such they are at the first to whom the promises are made ; but what doth the Lord require of those ? That they thi●st : all that thirst , come , I finde an ext●●me thirst , I would dye that I might haue Christ , and his righteousnesse : Is this all ? No , it is required further , that when thou art come in , thou take this resolution , now I will serue him , now I will loue him , now I will obey him , I will bee content to take Iesus Christ , for better for worse , I will be content to deny my selfe , to take vp my Crosse , to follow him , in all his wayes . When a mans spirit hath pondred this well , when he hath looked on the blood of IESVS CHRIST , and the promises , and sees himselfe qualified , vpon this , he sayes , surely these promises belong to mee ; this is the witnesse of the blood : then followes the witnesse of the water ; for the blood hath a double vertue in it , it hath not onely the vertue to deliuer vs from the guilt of sinne , to cause the LORD to passe ouer vs , when he sees the sprinkling of the blood vpon our hearts , and vpon our persons , but there is this more , it hath a clensing vertue in it , cleanseth the conscience from dead workes ; and so hath faith , it hath not onely a vertue in it , to receiue , and to digest and to take the promises , but it hath an ability to worke ; as the hand , you know , hath two offices , it hath an office to receiue , and to take , and likewise it hath ability to worke : Beloued , these are neuer disioyned , the blood neuer washeth from sinne , but likewise it cleanseth the conscience from dead workes ; faith neuer receiues the promise , but it workes likewise ; indeed for the ●eceiuing part , wee receiue all alike precious faith ; but for the working part , there is much difference : you know , a weake hand is able to receiue , as well as a stronger , but a stronger can doe more worke : therefore , as faith growes more , so it workes more . Some man hath a more working faith then others , though , as it is a receiuing faith he hath it alike : therefore thou maist consider this with thy selfe , if I haue the testimony of the blood , I haue also the testimony of the water , that is a sanctification ioyned with iustification ; Christ came not by blood onely , but by water also : if the spirit of a man looke on this now , and can say , I see , I am renewed in the spirit of my minde , I see I am washed from my filthinesse , I see my conscience is in some measure cleansed from dead workes , then he may conclude with himselfe , surely I am in the state of grace , I am in the Couenant . And this , beloued , is the witnesse of our owne spirits , and the witnesse of the water , and of the blood . But when this is done , it may be the LORD continues , yet , at some fits , to write bitter things against thee , he seemes to cast thee off , hee seemes to wound thee sometimes , with the wounds of an enemy . This the LORD many times doth , that he may put vsto it ; hee turnes the deafe eare , that hee may try what we will doe : when the spirit of a man hath now these testimonies , and yet hath not rest , though it haue them on good ground , ( for I meane not the naked spirit of a man , but his spirit enlightned and sanctified by the Holy Ghost ) yet when hee hat● good ground , and saith thus with himselfe , Yet for all this , I will trust in him , I haue his sure Word for it , I haue his promise , I know that heauen and earth shall passe , rather then any promise of his shall passe : now when the Lord seeth a man beleeuing thus , and trusting him vpon his bate word , then the Lord goes a step further with him , & seales the same things to him , with the spirit of promise , that is , ( as I shewed before out of Eph. 1. 13. In whom after you bel●●ued , you were sealed with the spirit of promise ) when you put to your seale that God is true , God then comes and puts to his seale , he giues you the spirit of promise , and assures you that it is so ; that is , he doth by his owne Spir●t say to a mans soule , that he is his saluation . My beloued , this is a certaine expression of the Holy Ghost to the soule of a man , that we know not how to expresse to you : therefore it is called the hidden Manna● : it is called a white stone , with a new name written in it , that no man knowes but he that hath it , a certaine manifestation of Christ to the soule , a certaine diuine light , a certaine secret token of his loue , whereby Christ manifests himselfe to the soule of a man , that which the Scriptures call supping with him ; I will come and sup with him ; Rev. 3. & Iob. 14. 21. I and my Father will come to him , and I will manisest my owne selfe vnto him ; this is the witnesse of the Spirit , that when the witnesse of our owne spirit is somewhat obscure , we may then say , Lord , thou now speakest plainely , now there is no question . My beloued , this is the witnesse of the Spirit ; that thou be not mistaken in it , still remember this , that it is giuen to those that ouercome ; if thou be ouercome of euery thing ▪ of euery small temptation , if thou bee ouercome with a blast of praise , with a little pelfe , and wealth , dost thou thinke now thou hast got the white stone tha● Christ giues as the witnesse of his Spirit ? No , my beloued , it is to those that ouercome , and so it is to those that open : if thou bee a stubborne seruant , that Christ may come againe and againe , a●d knocke at the doore , and tell thee of such a sinne , that thou lyest in , and of such a duty that thou neglectest , and yet thou carriest thy selfe like a stubborne seruant , that will not heare him , or if thou doe , thou wilt not goe about thy wo●ke , that he hath appointed thee ; dost thou thinke hee will come in , and sup with thee , when thou wilt not open to him ? No , my beloued , it is not Christ that sups with thee ▪ but it is a delusion of Satan ▪ but how shall we know this ? These are the things that accompany the Spirit ; but now for the Consequents of it , they are 〈…〉 First there followes a spirit of prayer , that goes together with it , prayer in the perfection of it is not a lip labour ; no , it is not a putting vp of petitions , be they neuer so exceellent ; it is not a crying to the Lord : for other men may doe so , but it is when a man can come to God with considence , because he knowes him to bee his Father , because hee hath beene acquainted with him , because hee hath receiued the Spirit of the Sonne , that tels him in plaine termes , he is his Father : when a ma● can come with holy affections to the Lord , this is the spirit of prayer ; a wicked man , as we shewed out of Iob 27. when God comes to him , and rends , and teares his soule from him ; that is , he parts with his soule vnwillingly , when God puls on the one side , and he on the other , when GOD puls away his soule , saith he , will the LORD heare him , when hee cries to the Almighty ? No : for hee doth not pray , it is indeed a cry , a man in extremity may cry hard , as a thiefe at the Barre , he cryes hard , not because he loues the Iudge , or hath any confidence in him , if it were not fot that extremity , hee would not doe it at all , saith he , he prayeth not , he doth not delight in the Almighty , hee goes not to him as to a father , and it appeares hence , that were there not such an extremity , hee would not pray , for hee will not pray at all times . Secondly , it breeds loue ; wheresoeuer the witnesse of the Spirit is , alwayes there followes it loue , towards God , and Iesus Christ : for it cannot bee otherwise , all loue comes from knowledge ; now when a man hath seene Iesus Christ indeed , that is , when the Lord hath shewed him his owne selfe to him , when hee hath drawne neere to a man in the witnesse of his Spirit , when he hath manifested himselfe , it cannot be but a man must loue him . What is the reason that wee shall loue him perfectly in heauen , but because we shall know him fully ? any man that knowes him in part heere , loues him in part ; and therefore , if you haue euer knowne the LORD , that hee hath thus shewed himselfe , it cannot be but thou shalt loue him . Besides , loue comes from kindnesse , and goodnesse of one that hath shewed loue to vs ; loue begets loue , as fire begets fire . Now when this was thy case , when thou wast a man expecting nothing but death , and hell , and the wrath of God , and the Lord hath come , and spoke kindly vnto thee , as it were , the LORD hath come and spoken to thee , when thou wast to die , and hath said , thou shalt liue , when he hath ouercome thee with kindnesse , as it were , it cannot be now but that thy heart should be affectioned towards him , as Dauid saith Psal 18. Lord I loue thee dearely ; for , when I was in distresse thou didst heare mee ; so when a man hath felt the terrours of the Almighty , when hee hath lyen vnder the spirit of bondage , for a time , when he expected nothing but death , and condemnation , and the Lord hath shewed mercy and louing kindnesse vnto him , loue will follow . Thirdly , thou shalt finde this follow vpon it , likewise ; if thou haue the spirit of Adoption , it will set thee a worke , to clense thy selfe , as , 2. Cor. 7. 1. see a notable place for this purpose ; saith hee , if you haue such promises , that is , the promises of grace , and of forgiuenesse , and of the pardon of sinne , if you haue applyed them indeed by the spirit of Adoption , then you will clense your selues from all pollution of fl●sh and spirit . So , beloued , by this thou maist know whether thou hast the spirit of adoption , whether thou hast applyed the Couenant of Grace , and the promises of it , indeed , and in good earn●st ; this will certainely follow , thou wilt clense thy selfe : but if thou finde now , that thou wallowest in thy lusts , in thy filthinesse , that thou art not yet washed from thy sinnes , and from thy swinish nature , be assured thou hast not yet applyed the promises , thou hast not yet the spirit of Adoption , be assured , if thou hast any hope , it is not a true and liuely hope , it is but a false and dead hope : for , if it were a true and a liuely hope , 1 Ioh. 3. it would set thee aworke to purge thy selfe , and therefore Heb. 10. 22. you see the difference there , betweene the assurance of faith , and of presumption , Draw neere in assurance of faith : What then ? hauing your hearts sprinkled from an euill conscience , and your bodies washed in pure water . If it be assurance of faith , it hath alwaies this following with it , the heart is sprinkled from an euill conscience ; but if it bee a presumptuous , a false assurance , vpon false grounds , there followes no such clensing , no such watchfulnesse . Beloued , this is a sure rule that will not deceiue you you , those that haue but false flashes of comfort , they grow secure after them , these breed carelesnesse , they are more bold to commit sinne , they walke loosely , and are apt and ●eady to say , I doubt not but it shall bee well enough with mee ; but those that haue assurance indeed , it makes them much more diligent , and sollicitous , and carefull to please the L●●d in all things ; for it is as a feast to them , when Christ leads them into his Sellar , as it were , and makes a mans heart glad with Flaggons of Wine , that is , with the consolations of the Spirit ; I say , it quickens him , and makes him zealous , and ready to euery good worke , when he hath once tasted of this Wine , his case is like Elihuds , he cannot hold in , but hee must breake forth into good workes , into holinesse of life . A man walkes in the strength of such a testimony of the Spirit for many dayes , for so many yeeres , so farre it is from making a man remisse in the wayes of God. Fourthly , that which accompanies it , is peace , and Ioy , Rom. 15. 13. the Apostle prayes that they may be filled with peace and i●y , through belee●i●g ; as if he should say , if you beleeue once indeed , ioy will follow ; and therefore you know it is called the ioy of the Holy Ghost , that is , when once a man receiues this witnesse of the Spirit , there followes a wondrous quiet , and peaceablenesse , and calmenesse in the heart . Beloued , it is with euery sonne of Adam , as it was with Adam ; when he had lost the Image of GOD , there followed troub●e and horrour in his conscience , till that Image was recouered , his heart was neuer fully at peace , but as soone as that was recouered , the heart recouers the former ioy that Adam had , that former quiet , and peace , and comfort , that Adam had in that innocency , hee hath it in a measure : So , when the LORD returnes againe to a mans spirit ; that it is his returning , and no delusion , I say , there ariseth a certaine peace in the soule , and a ioy that no worldly man euer tasted of ▪ that they neuer vnderstood , nor knew the meaning of ; a certaine peace , and ioy that goes beyond all worldly ioy whatsoeuer , that which Da●id called the s●ining of Gods countenance , Psal. 4. and , beloued , one good looke of God , is worth more then all the wealth in the world , yea , then the very corporall presence of I●SVS CHRIST ; and therefore CHRIST tels his Disciples ▪ that they should be great gainers by losing of him : for , saith hee , you shall get this by it , I will send the Comforter , the Holy Ghost , and hee shall fill you with peace , and ioy , and this shall bee much better for you , then if I should bee with you still ; it is better , beloued , that Christ should dwell in our hearts then in our houses ; it is better the LORD should be with vs , with his spirituall comforts , then with his corporall presence ; and this comfort , I say , euery man receiues , as soone as hee receiues the Spirit , hee receiues peace that pass●th all vnderstanding . But now in the fift place , when a 〈◊〉 hath receiued this ioy , and this peace , whe● h● i● lift vp into the third heauen , as it were , What followes vpon this ? Will he be lift vp , and puffed vp with all this ? Oh no , it is impossible : and therefore in the fift place , this accompanies it , there followes an exceeding great humility , a man is neuer so humble , as after hee hath receiued the spirit of promise ; beloued , it is very exceeding certaine , that no men in the world are so vile in their owne eyes , as those to whom the Holy Ghost hath borne this witnesse : there is a place for it , that puts this out of all doubt , Ezek. 36. 31. when the Lord saith , he will powre out his Spirit on them , and giue them a new heart , and a new spirit ; then , saith he , then at that time , when you haue receiued the spirit of Adoption , and I haue made my Co●e●ant with you , then you shall consider your owne deedes that were not good , and you shall acknowledge your selues worthy to be destroyed for your iniq●ities and tra●sgressions ; the new Translation is , 〈◊〉 shall loath y●●r sel●es , that is , a man shall bee exceeding vile in his owne eyes . Beloued , presumption alwayes puffes vp a man , it brings him into better conceipt with himselfe ; but this puts him quite out of conceipt with himselfe ; the neerer the LO●D drawes to any man , the more rottennesse he findes in his bones , as , wee see , when the Lord came neere vnto Io● , then he abhorred himselfe in dust and ashes : because the Lord comes alwayes with a bright light , as the Sunne doth , that shewes to a man the corr●ptions that be in him , that he neuer saw before , that he wonders at himselfe , that hee hath liued so long with himselfe , and yet knowes himselfe no better : this is the ca●e of e●ery man , when the LORD comes home to him , it humbl●th him exceedingly ; and therefore consider whether thou bee thus vile in thine owne eyes , whether the spirit of humility haue gone together with it . And last of all , to end this point , this will follow vpon it , though it bee a negatiue , those that haue the spirit of Adoption , they neuer receiue the spirit of bondage againe , Rom. 8. 16. You haue not receiued the spirit of bondage againe to feare : as if he sh●uld say , this is the condition of all the Saints , you haue tas●●d of it , that is the common condition , and tha● you must looke for ; and saith hee , this testimony you haue , ( for it is the Apostles scope to giue them a testimony of their good estate , that they were within the Co●●nant , that they were vnder grace , saith he ) by this you shall know it , you haue not receiued the spirit of bondage ag●ine , as if he should say , should you euer receiue the spirit of bondage againe ▪ you were not vnder grace : for it is impossible . So likewise , you see an excellent place for this , Gal. 3. 25. Wherefore the Law is a Schoolemaster to bring vs to Christ , that wee might bee made righteous by faith : But after faith co●es , we are no longer vnder a Schoolemaster . There is no man comes to Christ , but the spirit of bondage is first a Schoolemaster to bring him , that is , the Law must set him hard taskes , that hee is not able to perfor●e , and then he sues to Christ , as a weake Scholler doth to a Schoolemaster , and desires him to performe it for him , this brings him to Christ ; but , saith hee , when you are once come to Christ , when faith comes , wee are no more vnder a Schoolemaster , a man neuer comes vnder the Law againe . But you will obiect , Was it not Iobs case ? did not the Lord write bitter things against him , and he was a iust man , and one that feared God ? Was it not Dauids case ? was not his bones broken , as hee complaines , after the committing of the sinne of adultery ? Doe not many finde by experience , that GOD hath wounded them sometimes with the wounds of an enemie , and hath seemed to cast them off , euen after they haue receiued the spirit of Adoption ? Beloued , to this I answer , it is very true , there are some awakings that a man may haue , a man may be put into a great feare after he hath receiued the spirit of Adoption , he may tremble exceedingly at the wrath of God ; I say , all this he may doe , yet hee neuer receiues the spirit of bondage againe , that is , hee neuer comes to this , to be to God , as a seruant is to a hard Master , but alway this perswasion is in him , that God is his Father , and still hee hath the affection of a sonne , and still he hath that opinion , that God is his Father , that aff●ction neuer weares out of him , he neuer comes againe to looke on God , as the Thiefe lookes on the Iudge , hee neuer comes to be such a stranger to the Lord , so as to flye from him : for the spirit of bondage is nothing but this , when it makes a man to feare the Lord , and to tremble at him exceedingly , as a man doth at the wrath of a Iudge , that thinkes hee will condemne him ; though he may in his extremity say , Lord , why hast thou forsaken mee ? yet there goes a secret spirit of Adoption , that neuer leaues him altogether , although there be some mixture with this , to awaken him , and to quicken him , and to cause him to come home to Christ : for that is the end . Still as a man is brought home by the spirit of bondage at the first ; so , my beloued , when a man steps out from Christ , and beginnes to grow wanton , when hee will r●nne out from the LORD IESVS , and will not keepe close , the Lord sends the same Spirit againe to bring him in ; the Spirit doth its worke againe ; but as hee was neuer wholly out , so he neuer hath the full worke of the spirit of bondage . So , you see , this is the 2. meanes to know whether we bee in the Couenant . Now followes the third meanes of knowing whether we be in the Couenant , and t●●t is this , you see this is a part of the Couenant , Heb. 8. You shall know me from the greatest to the least , and I will teach you , you shall no more teach one another his neighbo●r , and it shall bee such a knowledge , that withall , you shall haue my Law written in your hearts : and in another place , I will circumcise your hearts . Beloued , then this is the third way , and the last , by which we may know , that wee are within the Couenant , Is there such a knowledge of GOD wrought in you ? Hath Christ so taught you ? Marke it well , that from that knowledge these two things follow ; one , that your heart is circumcised , that the lusts of your former ignorance , that raigned in you before , bee dissolued : Secondly , it is such a knowledge , as breedes in you a forwardnesse and willingnesse to serue the Lord in all things ? Is the Law of God thus written in your hearts ? Haue you had experience of this ? Then certainely you are within the Couenant . There is a double knowledge , there is a knowledge that men haue , that know much , but are not affected according to the things they know , no● doe they practise according to the things they know ; this a knowledge that the Minister may teach them , but it is not the knowledge that Iesus Christ teacheth . But there is a second knowledge , that which Christ teacheth as hee is a Prophet , when hee teacheth a man so to know sinne , and euery thing else , that withall , the lust , the dominion of sinne is dissolued by that knowledge ; that this knowledge circumciseth the heart , it cuts off those lusts that did cleaue to vs before . If thou finde this effect of thy knowledge , now Iesus Christ hath taught thee this knowledge . You know , The old man is corrupt , Ephes. 4. 22. through lusts , that come from errour , and the new man is renewed through holinesse , that comes from truth . There are certaine lusts in the old man , that proceede from errour : now those lusts we see what they are , Iob. 2. all lusts are referred to those three heads , the lusts of the eye , the lusts of the flesh , and the pride of life . Now if thou wouldest know whether Christ hath taught thee or no , whether thou hast this euidence of being in the Coue●ant with him , consider whether the truth be so farre taught thee , that these lusts are dissolued by it ; for Iesus Christ came into the world to dissolue lusts ; as the lusts arise from errour , so they are dissolued by truth : Beloued , the roote from which euery lust growes , is some errour , some mistake ; well , take away the foundation of it , and the lust dyes . Now , when Christ●eaches ●eaches the ●ight knowledge , when hee reueales his truth to vs , as a Prophet ▪ hee takes away the roote , the bottome and foundation of a lust , and when the foundation is taken away , the worke of the Diuell is dissolued in vs , it fals to the ground . As for example , to giue you an instance of it , in those three lusts to which all the l●sts in the world are referred : the lust of the eyes , that is when a man lookes vpon wealth , and and riches , and whatsoeuer a man lookes vpon ▪ it is but the sight of the eye , Ecclesiast . 5. What is the reason that men loue riches ? that they seeke them , and heape them vp aboue measure ? It is because a man is deceiued , he thinkes there is such a worth in riches , and that they will stand him in such a stead , hee hath a high opinion of them , and thence comes a man to desire them so much ; from hence ariseth this lust of the eye : Now , when Christ teacheth a man that there is no such thing in riches , hee is but deceiued , hee teacheth him to looke on them as Paul did . hee thinkes they are but drosse and dung , but empty wi●hering Flowers , Iam. 1. As the Flowers , so doth the rich man fade in all his waies ; ●iches are no better ; hee teacheth a man that they are nothing ; Why wilt thou set thy heart vpon that which is nothing ? Pro. 23. All the men in the world are not able to teach this , till Christ Iesus hath taught it to a man , but when hee hath taught it him , I say , the lust is dissolued , there is an end of it , hee doth no more seeke wealth in that manner as hee did , he sets no more that price vpon it as hee did , hee thinkes how he may doe good with it , how h●e may make good vse of it , how hee may ●edeeme time now from worldly things to better things : for now hee heedes them not , as Paul , What doe you tell mee of money ? I heede it not , but to further your reckoning ; I reioyce that I may ●urther your reckoning against the Day of Iudgement . And so for pride of life , that is honour , and dignity , and esteeme , and place of prefermen● , and applause of men , all things of that nature ; What is the reason that this lust rules and captiuates a man ? Beloued , it is because hee thinkes that there is an excellency in these things , but when CHRIST hath taught him , when hee hath written the New Couenant within him , when hee hath written his Law in his heart , when hee hath taught him with his owne teaching , hee beginnes to see a vanity in all these things , as the Apostle saith ; the praise of men is empty glory , the applause of men , that pleased him before , he lookes now vpon it , as a bubble blowne with the breath of men , an empty thing ; hee esteemes it a thing that quickly liues and dyes , and vanisheth hee seekes no more after it . And so for the lusts of the flesh ; when a man before thought it the only life for a man to satisfie the flesh , and the desires of it , now hee beginnes to looke on it after another manner , he begins to see the filthinesse and the bit●ernesse of those sinnes , he beginnes to see , that fleshly lusts fight against the soule , as enemies , hee lookes vpon them as things more bit●er then death , more sharpe then a two-edged Sword. Now when GOD hath enlightned a man thus , and hath written his Lawe in his heart , and hath taught him that hee iudgeth so of his sinnes , and lusts , now his sinnes and lusts are dissolued in him , his heart is circumcised . now they are cut off , now the building of Satan is pulled downe ; and yet beloued , this is but one part of this Couenant . There is not onely this , but likewise there followes this , further , when Christ hath written his Law in the heart , that man hath not onely his heart weaned from all the finfull lusts that before he delighted in , but there followes a wondrous forwardnesse and propensnesse to the Law of God , to keepe it ; there is a wondrous desire to grow in grace , to doe the duties of new obedience , that by his good will hee would liue in another Element . But in doing the duties , and vsing the meanes , by which he may receiue strength to doe them ; beloued , when that Law is out of the heart , when wee looke vpon the letter of the Law , there is no such matter ; but when it is put into the heart , when it is written within , there is an inward disposition and pro●enesse put into the heart . If you looke vpon the Law without , Thou shalt loue the Lord thy God , and shalt feare him , &c. it is a hard Law , who can keepe it ? but when thou hast it put into thy heart , that is the grace of loue , ( for that is to put the Law into the heart , when there is such a habit planted in the heart , a habit of feare , and of euery good grace ) then there is a great pronenesse and aptnesse in a man , and willingnesse to keepe the Law ; and therefore in that place , 1. Tim. 1. 9. The Law is not giuen to the righteous , they are a Law to them selues . Beloued , if thou fi●dest this to bee thy case , that thou needest not the Law to set thee on with terrours , and the threatnings of it , but thou art now a Law to to thy selfe ; that is , thou findest in thy selfe such an inward aptenesse and propensnesse to keepe the Law of God , that , if thou were put to thy choise , if there were no necessity laid vpon thee , if there were no threatning , no Hell , yet thou delightest in God , and desirest exceedingly to haue communion with him , there is nothing seemes to be so beautifull as Grace , as the Image of God renewed in thy soule ; I say , this will bee thy disposition , and this is for a man to be a Law to himselfe : for you know this common nature is betweene the Image of the old Adam , and the Image of the new , betweene the flesh and the spirit , betweene those lusts that remaine in thee , when thou art vnder the Couenant of Workes , and betweene this Couenant of Grace , and feruency in well doing ; I say , common nature is betweene these two , as a Bowle betweene two byasses : Now the LORD , when he comes to write his Law in the heart , he doth not only knocke off the old by as of sinfull lusts , that carried him out , but he sets a new by as vpon thy soule , that bowes and bends thee to the waies of God , that still there is a strong inclination that carries thee on that way , besides the Commandement ; that thou dost not euery thing as of necessity a man before this time , it may be , prayed , it may be he was constant in prayer , he would not let a morning or an euening goe without it , it may be he would doe euery other duty , but hee did it as a taske , as a man that dares not omit it , there is a naturall conscience in him , that will be vpon him if hee doe ; he feares God will become his enemy , hee shall taste of fearefull Iudgements if hee neglect it , all this while he doth it out of feare : but one that hath the Law written in his heart , that is a Law to himselfe , that hath a new byas put vpon his heart ; I say , it still bends and inclines him to it , he cannot doe otherwise , hee longs after it exceedingly , he is exceeding forward to it , the inward inclination of his minde stands to i● . This is the third way , whereby you may know whether you be in the Co●enant , or no , if you finde that Christ hath thus taught you , and hath written his Law in your hearts , if you bee thus enlightned with knowledge , that both the lusts of the former ignorance are dissolued , and likewise there comes in the roome of them , a wondrous pronenesse and propensenesse to well donig , when there is a certaine connaturalnesse betweene good duties and thy heart , when thou canst say indeed , as P●ul , I delight in the Law of God , in the inward man , and , if I might haue my desire , if GOD would giue me my wish , as hee did to Salomon , that which I would desire aboue all things in the world , is , that I may haue a greater measure of the Spirit , that my sinfull lusts may bee more and more mortified , that I may excell more in grace and holinesse , that his Image may be more renewed in mee , and that it may shine more bright in all the parts of it : I say , when ●hou findest this , be assured thou art in the Co●enant . So much , beloued , for that point . I will adde a second , which is this , from this difference ; whereas this is one of the differences betweene the old Co●enant and the new , the Old Testament was made with the Iewes onely , it was shut vp within the compasse of that Nation ; the New Co●enant is enlarged to the Gentiles , there is now an open doore for them to come in , there are now better promises , more knowledge , a larger effusion of the Spirit , both for intention , and for the extent of it , it is to many more ; and , beloued , were it not for this Co●enant , all you now that heare this Couenant of Grace preached vnto you , and haue heard it often , you had neuer heard it , but this benefit you haue by the New Testament , that now this good newes is come to your eares ; Beloued , this God brings home to the Gentiles , and they haue their seuerall times , and this is the season that GOD hath brought it home to you , euen when you heare these promises of Grace made . And what vse should you make of it ? surely this . Take heede of refusing the acceptable time , take heed of not comming in when the doore of Grace is open ; take heede of doing as the foolish Virgins did , they would come , and came , but they stayed still the doore was shut vpon them : Beloued , there is a certaine acceptable time , as we say to you , when God offers grace , and after he offers it no more , as wee told you , the time of this life is the time that we can propound , we know no other ; but there are certaine secret times , that God reserues to himselfe , that none knowes , but himselfe , and when that time is past ouer , hee offers it no more . You know , those in the Wildernesse , they liued many yeeres after , and therefore it was not the time of this life to them , after God had sworne in his wrath : therefore , I say , take heede of deferring ; it is an exceeding dangerous thing ; beloued , delay in all things is dangerous , but procrastination in taking the offer of Grace , is the most dangerous thing in the world : beloued , we know not what we doe when we doe it . I beseech you , consider it seriously , it is that that deceiues all the world , they thinke to doe it to morrow , to morrow , though they be not come in , yet they will doe it , and doe it speedily : take heed you bee not deceiued in this , I will doe it now , and now , Modò , & modò , &c. The Charriot wheeles , when they runne , the second runnes neere the first all the day long , but neuer ouertakes it ; as in a Clocke , the second minute followes the first , but it neuer ouertakes it ; so it is with vs , this doing of it , now , and now , and to morrow , and to morrow , these little distances deceiue vs and delude vs : we thinke to doe it in a short time , and by reason of the neerenesse and vicinity of the time , that we shall doe it easily , that we can take hold of that time ; but it is not so , we are deceiued and deluded with it : as Grasse-hoppers and Butter flies deceiue children , when they thinke to lay their hand vpon them , they hoppe a little further , and a little further , that in the conclusion , they take them not at all ; so it is with vs , we coozen our selues in that manner , we lose our life , wee lose our opportunity of taking grace , because wee thinke it to bee so neere , we thinke we can take it the next weeke , or the next moneth , and out of this we are confident it is in our power , we may take it . No , my beloued , for the most part wee are deceiued , when we thinke it so neere , it may flye away , so that thou shalt neuer haue part in it . you see how God dealt with men in the first Couenant , I meane in the time of the Old Testament , you see , when they would not take the offer , how God sware in his wrath , that they should not enter into his rest ; and I am f●lly perswaded , that in this New Testament , in these dayes of Grace , the Lord is much more quicke and peremptory in reiecting men , and casting them off , the time is shorter , he will not wait so long as hee was wont to doe in those times , hee will sooner sweare in his wrath now that you shall not enter in to his rest ; that I speake vpon this ground , saith hee , if the Lord would doe this for the Law of Moses , how much more , if wee neglect so great saluation , as was preached by the Sonne himselfe ? as the mercy is much greater now in the new Couenant , then it was then , so the wrath and danger is greater in refusing : therefore when we consider what a hazard it is , my beloued , me thinkes , the doubt , and the brittlenesse of this life , the vnsearchablenes , and certainety of Gods seasons , and times , that hee hath put into his owne power , the liberty of the Spirit , that breatheth where and when it listeth , the exceeding danger that we precipitate our selues into , when we lose the opportunity once , me thinkes these should moue vs to come in , and to take heed of refusing the offer at any time ; those expressions you shall finde so often in the Scripture , that God stands and knocks ; that he waites , and stretcheth forth his hands ; that hee will gather vs , as a henne gathereth her chickens ; signifie these two things to vs : First , how exceeding ready God is to receiue vs , if we come in , while the acceptable time lasteth . Againe , withall , how dangerous it is to refuse it : for who knowes how long the LORD will waite ? who knows when he will cease waiting , and shut vp the doore of grace to vs ? and then when the day of peace is gone , it is no more to be recouered , when the acceptable time is past . I beseech you therefore , consider and apply it , take heed of refusing , when you heare yet this Couenant of Grace is offered , your doores are now open , you may come in , if you will ; take heed of staying till the acceptable time is past , lest the Lord sweare in his wrath ( at a time when you thinke not ) that thou shalt neuer enter into his rest . So much shall serue for this . Beloued , that which I intended most was this , the reason why this Couenant is made , the reason why God makes a Couenant with man ; which was chiefely , that we might haue strong consolations , that we might know his good will towards vs , that he might not onely doe vs good , but that hee make it manifest to vs. Of this likewise wee should haue made some vse , which is the laying hold of the Couenant , the promises of free Iustification , the promises of Sanctification , and the promises of such blessings as belong to this present life , those are the three parts of the Couenant : we should haue shewed how wee should lay hold of them , that when the Lord hath promised once , when faith hath a promise to cloze with , when it hath such a ground to set footing vpon , then to apply them , and if the Lord defer to performe them , then to put him to it , for the fulfilling of them ; and so wee should doe for the promise of Iustification , the promise of forgiuenesse of sinnes , that you haue cause to make vse of this time when you receiue the Sacrament : For what doe you ? You come to renew your Couenant with God , that wee haue now spoken of : for it is the seale of the Couenant ; there is a Couenant that God makes with you , and a Couenant that you make with him : when you consider this , you should strengthen your faith , goe to him , and say , Lord , thou hast promised to forgiue me my sinnes , and to remember them no more ; Lord , it is a part of thy Couenant ; Lord , it is thy Couenant that thou hast put thy seale to ; ( for the seale is put to it for that very purpose , that when you see the Bread and Wine , you might thinke of these seales , as signes of the Couenant ) you haue Gods owne Word , besides , as you haue his Word , that the raine shall no more drowne the Earth , God hath set his Bow in the Cloud , that when he lookes , he may remember the Couenant : so likewise , you shall sprinckle the doore posts with the blood of the Lambe , that when the destroying Angell shall come and see the blood , hee may passe you ouer : beloued , after the same manner , for the same end , God hath appointed the Sacrament , now when you receiue those elements of Bread and Wine , Take , eate , this is my body ; and drinke , this is my blood , which was shed for you , and for many : you may goe to God vpon the same ground , and say to him , Lord , thou hast made a Couenant with me , to forgiue me , to receiue me to thy mercy ; Lord , these are the seales of thy Couenant , that if thou forget them , thou hast said , that if we doe but shew thee those signes , ( for it is the seale that God himselfe hath put to it ) thou wilt remember thy Couenant , & make it good : therefore is is an exceeding great confirming to you , when you looke vpon them , when you may say to the Lord , Lord , here is thy seale , that thy selfe hath put , I beseech thee , look vpon it , and remember thy Couenant that thou hast made . And as wee should doe thus for the promises of Iustification , so for the promises of Sanctification : suppose there be a strong lust hang vpon thee , an hereditary disease , a lust that is naturall to thee , that thou thinkest thou shalt neuer be able to ouercome , yet God hath promised to breake the dominion of euery sinne , that he will crucifie the flesh , with the affections of it , that he will sanctifie thee throughout . Beloued , you must beleeue those promises of Sanctification , as well as of Iustification : for certainely , where the Scripture hath a mouth to speake , faith hath an eare to heare , and a hand to receiue : therefore when you grapple with a strong lust , goe to the Lord , and say to him , I am not able to keepe this Commandement , I feele this temptation is too strong for me , I find such strong naturall inclinations , that I am not able to out-wrestle ; Lord , it is a part of thy Co●enant , thou hast said thou wilt circumcise my heart , thou hast said , thou wilt put thy Law into my inward parts , thou hast said , thou wilt dissolue these lusts , I beseech thee to doe it ; Lord , thou art able to doe it , as Christ was able to heale hereditary diseases , so the Spirit is able to heale the hereditary diseases of the soule , those that are most naturall to vs , those that are bred and borne with vs , and therefore trust him . And so likewise for any other blessing , go to him whatsoeuer blessing thou needest , it is a part of Gods Co●enant , he saith to Abraham , I will blesse thee , and I will be thy God ; that is , let a man looke round about , and see what blessings he needeth , what euill he would be deliuered from , and let him goe to the Lord , and say , Lord , it is a part of thy Couenant , to giue me such a blessing , to guide me , to deliuer me from such a crosse and calamity ; vrge the Lord , and tell him , it is his Couenant . For example , if a man bee in some great trouble , that hee hath some sore disease , some sore affliction , as imprisonment , or euill ●eport , feare of death , or whatsoeuer ; goe to the Lord , and say , Lord , thou hast said that the rod of the wicked shall not rest vpon the lot of the righteous , thou wilt aff●ict but in measu●e , thou wil● not breake my bones , as a Father , though hee cha●ten his childe , ●ee will not breake the bones of his childe ; the ●od of the wicked to some men , is the breaking of the bones , they know not what to doe , thou hast said thou wilt chastise vs according to our strength , and thou wilt chastise vs for our good ; when it is too much , thou wilt s●ay thy hand . As for euill report , a man may goe to the LORD , and say , LORD , thou hast said thou wilt blesse the name of the righteous , thou wilt honour them that honour thee . And so for euery other particular case , be it what it will be , lay hold on the promise , and comfort thy selfe with it : it is a great mat●er , beloued , when you consider this , that God is entred into Couenant with you , when you haue promises once ; therefore , if thou finde a promise from GOD , beloued , build vpon this ground , be assured that thou art one within the Couenant : secondly , if thou finde a pr●mise in Scripture , neuer let thy hold goe , but the assured of this , that the Lord will surely doe it , though he defer long , yet he will doe it , it cannot bee but hee will performe it , &c. So much shall serue for this time . FINIS . THE FOVRTEENTH SERMON . G●NESIS 17. 2. And I will make my Couenant betweene mee and thee . And I will multiply thee exceedingly . YOV remember how farre wee are proceeded in this point ▪ for my purpose is not to repeate any thing of that which hath beene deliuered : onely this wee must call to remembran●e , that the maine difference which is betweene the Old Testament and the New , it stands in this , that the Old Testament was hi● with shaddowes , and types ; in the New T●●stament , there is a more cle●re 〈◊〉 of all things ; The things that were ●id , ( 〈◊〉 ) Paul ) from the beginning of the world , are ●ow reuealed vnto vs ; that is , the great difference betweene them , it lyes in this , that there is a greater abundance of knowledge discouered to the sonnes of men , now , in the time of the Gospell , then there was in the time of the Old Testament , and from hence it is , that now God makes a Couenant with vs , and wee doe not breake it ; but , saith he , Heb. 8. I made a Couenant with your Fathers , when I tooke them by the hand , and led them out of the Land of Egypt ; but they broke my Couenant ; And what was the reason ? Because their knowledge was exceeding slender , and therefore their grace and strength were exceeding little , and therefore they were not able to keepe the Couenant , there is no other reason and ground , why the Couenant is better now , as it is said to be a better Couenant , Heb. 8. 6. stablished vpon better promises ; I say , there is no other ground for it , but this , the difference of knowledge between the two Ce●enants ; for , for substance they are the same , onely in the administration of them , the glorious Mysteries of the Gospell are more openly and more cleerely reuealed to vs in the New Testament , then in the Old. Whence wee will onely make this vse , that , if we would haue the benefit of the New Couenant , wee must labour to get the knowledge of it ; otherwise it is no aduantage to you at all , that you are borne in the time of the New Couenant , in the time of the Gospell , except knowledge abound , except you take the benefit of it , except you labour to vnderstand the vnsearchable riches of Christ , that are vnfoulded to vs in the Couenant of Grace . What is the reason why the Apostle , Gal. 4. cals the Old Testament , those teachings that the people had then , impotent and beggerly rudiments ? The reason is , because their knowledge was exceeding little , therefore it brought little profit to them , they were beggerly , they had little riches in them , and they were impotent , they could communicate little power , and strength , and efficacy to the inward man : On the other side now , the New Couenant is strong , and rich , and liuely , and effectuall ; and the reason is , because there is more knowledge in it , wee are taught to know GOD better , and to know the whole mysterie of the Gospell better . Therefore , I say , if you would bee strengthned in grace , if we would be enabled to keepe the Couenant more then they were , labour to grow in knowledge , let it not be vnusefull vnto you , whatsoeuer is deliuered , but make benefit of it . You see what riches of knowledge are deliuered to vs in Pauls Epistles , let none of this be lost , it is thy benefit , that this is now discouered to thee , that was hid from all the world aforetimes . It is that benefit that the Apostle Paul so exceedingly magnifies , that to vs , this mystery is reuealed , that wee haue this grace to make knowne to principalities and powers , the manifest wisdome of God , the vnsearchable rich●s Christ : make this vse of it , grow in know●edge , and thou shalt grow in grace , by that 〈◊〉 , the strength thou gettest in grace , it is ●●om ●he abundance of knowledge : beloued , this is an exceeding vsefull point . Those are ●he complaints ordinary amongst men , they would faine doe otherwise , they would abstaine from such sinnes , and they would obserue such ●●uties , they intend it , and desire it , and purpose it , but they are not able to performe it . What is the reason of that ? Because they want grace and strength , that is the immediate cause . But what is the cause they want grace ? Because they ●ake not paines to grow in knowledge . Beloued , that place , 2 Pet. 3. see how they are put together ; Take heede you bee not plucked away with the errour of the wicked , but grow in grace . How shall we doe that ? Grow in the knowledge of our Lord and Sauiour Iesus Christ. I deny not but a man may haue much knowledge , and want Grace : but , on the other side , looke how much grace a man hath , so much knowledge he must haue of necessity . Though there may be much wood that is not kindled , yet looke how much fire there is , so much fuell there must needs be . Knowledge is the Oyle , wherein the flame of ●he Spirit liues , and you cannot haue more G●ace then you haue knowledge , though you ●ay haue abundance of empty and vnprofita●le knowledge , without grace . Therefore , if 〈◊〉 would haue the fruite of this Couenant , la●our to grow in knowledge . Ioh. 1. 17. that place is excellent for this purpose ; The Lawe continued till Iohn Baptist , the Law came by Moses , but grace and truth came by Iesus Christ. Marke it , grace and truth . What was the reason there was more grace dispersed by Iesus Christ than by Moses ? The reason is , because there was more truth reucaled to the sonnes of men by CHRIST , then there was by Moses ; truth was hid in Moses time vnder vailes , and shaddowes , but was manifest in the time of Iesus Christ. Now because truth was more reuealed by him , hence it was , that there was a greater communication of grace , a larger effusion of the Spirit , because there is more truth : but that place comes as neere to this purpose , that you shall finde , 2 Cor. 3. you shall see there an expression of the difference betweene the two Couenants : Neuerthelesse when their hearts shall bee turned to the Lord , the vaile shall bee taken from before their eyes . Hee said before , To this day when Moses is read , there is a vaile laid ouer their hearts , but when their hearts shall be turned to the Lord , the vaile shall bee taken away : And what then ? They shall behold as in a glasse the glory of God , with open face , and be transformed and changed into the same Image , from glory to glory , as by the Spirit of the Lord. The meaning is this ; saith he , in the time of the Old Testament there was a vaile , that couered their hearts , and their eyes , that they were not able to see the truth cleerely ; but now , saith he , that vaile is tooke away , and we see the truth with open face , euen as you see an Image in ● Glasse . But what is the benefit of this knowl●d●e ? Now the vaile is taken away , we know much more , saith hee , by seeing with open face , we are transformed into the same Image , that is , by the knowing of it , by looking vpon it , by renewing those truths that are deliuered in the Gospell , by seeing the wayes of GOD , and the Image of GOD there described , and set forth to vs ; by this knowledge we are transformed and changed into the same Image , from glory to glory ; that is , from one glorious degree of that Image to another ; not that the very knowledge shall doe it , but it pleaseth the LORD to accompany that knowledge by the Spirit ; this is done , saith hee , as by the Spirit of the LORD . So , my beloued , the way to grow in grace , and in strength , to receiue that immediate benefit of the Couenant , is to grow in knowledge , Ioh. 17. it is a part of Christs prayer , vers . 17. Sancti●ie them with thy truth , thy Word is truth . The meaning is this ▪ as if he should haue said , Oh Lord , I know , that the way to sanctifie them , the way to increase grace and holinesse in their hearts , is to reueale more truth to them ; now , Lord , I beseech thee , reueale thy Word to them ; for thy Word is that truth , teach them to know thy Word , acquaint them with it more and more ; for by that meanes they shall get grace and sanctification . So then , if you would receiue the strength of the Couenant , you must labour to grow in knowldge , labour to vnderstand it more and more : for , beloued , this is a very sure rule , there is not a new notion that a man gets , there is not a beame of truth , of new truth , there is not a further enlargement of knowledge , and illumination , but it brings some riches of grace with it , it comes not empty , but it comes loaded with something , it hath some power , and strength , and it giues a new vigour to the inward man ; and therefore if thou wouldest abound in grace , study the Scriptures , much attend to them , much meditate in them day and night , labour still to get some new sparke of knowledge , some new light out of them , and thou shalt finde this , that grace will follow , as it is the Apostles exhortation to Timothie , saith he Giue attendance to reading , and to learning , so thou shalt saue thy selfe , and shalt be able also to saue others . The meaning is , the way to get that grace that will saue a man , is to giue much attendance to reading and to learning : for , beloued , whatsoeuer it is that begets a man , the increase of that likewise edifies and builds him vp further . First , we are begotten by the word of truth , it is the reuelation of the truth of GOD to a man at the first , that renewes him in the spirit of his minde , it changeth his iudgement , it makes him thinke all things in a cleane other fashion then he was wont to doe : thus he is begotten to God , and he is made a new man , a new creature : now the increasing of the same truth , that is it that builds vs vp further : for whatsoeuer begets , the increase of that also edifies ; and hence it is that Salomon so exceedingly magnifies wisdome and knowledge : aboue all getting , saith he , get that . There are many things that are precious in the world , Pearle , Gold , and Siluer , but this is beyond them all . Why doe you thinke the Wiseman would magnifie wisdome so much ? Because this wisdome brings grace with it ; and therefore when Christ is said to be the light of the world , he is said likewise to be the life : the light he was , 1 Ioh. 4. and , Ioh. 8. he is the true light , that lightens euery man. And what is that light ? Why , it is that light that brings life together with it , Therefore , Eph. 5. 14. Arise thou that sleepest , &c. and Christ shall giue thee light . Now , you know , life is contrary to death , but the Apostle expresseth it thus , CHRIST shall giue thee light ; because when a man hath much light , hee shall withall haue much life and grace : and therefore this I will commend to you , as one of the principall meanes of all other to grow strong in grace , and in the inward man , to grow much in knowledge . Beloued , it is another thing then wee are aware of : if we were fully perswaded that it were a thing so excellent , that it would bring so much grace with it , certainely wee would study it more then we doe : 2 Pet. 2. 20. saith hee , You haue escaped the filthinesse of the world , through the knowledge of Christ. That is , that that deliuers you from the bondage of sinne , that which enables you to escape the filthinesse that is in the world , when other men are yet tangled with it , it is because you know that , that other men are ignorant of , it is through the knowledge of Christ , if you haue escaped ; and , 2 Pet. 1. 2. Grace be multiplyed through the knowledge of God , and of his Sonne Iesus Christ. Grace be multiplyed through that knowledge , as if he should say , multiply you that knowledge , & this is that meanes whereby Grace shall bee multiplyed to you . That you may see the ground of all this , there is no grace that any man hath , but it passeth in through the vnderstanding : For example , What is the reason that any man loues GOD more then another , but because God is presented to his vnderstanding in another maner then he is to another ? hee knowes God better then others ; and so for other graces . Why is one man patient , when another is not , but because his vnderstanding is enlightned to iudge otherwise of the euill he suffers , than another doth ? hee reckons them not so great and intolerable euils , he sees another hand of prouidence , hee sees another end in it . And so , What is the reason one is temperate , and sober , and meeke , when another is not , but because he hath another iudgement of pleasures and delights ? he lookes vpon them , as on things that are enemies to his soule , he sees a vanity and an emptinesse in them , that another doth not ; I say , all the grace that a man hath , it passeth through the vnderstanding ; and therefore if a man would be strong in grace , let him labour to get much light , to get much truth , much knowledge in his minde : for certainely all the difference betweene Christians , the difference of stature betweene men in Christianity , the difference of degrees , as one man hath a higher degree of faith , and another a lower degree , it followes from hence , that one is more enlightned , he hath more knowledge , hee hath more truth reuealed to him , which truth carries grace with it . What is the reason that Paul exceeded other men in grace ? Because there was more truth reuealed to him then to other men : but still remember that I deny not , but that there may be much knowledge without grace ; but this is a sure rule , there cannot bee much grace without knowledge . the reason why any man is strong in grace , and able to doe that which another is not able to doe , that he is able to goe through those troubles , and those crosses that another shrinkes at , hee is able to ouercome those lusts that another is not able to grapple with , it is still the strength of his knowledge , that hee hath more vnderstanding of things , that hee is better and more enlightned : Ioh. 16. when the Apostles were to come into the world , and CHRIST tels them what entertainement they should haue , they beginne to bee exceeding fearefull , alas , what shall we doe in the world , when wee haue such things to doe ? wee haue men to wrastle with , that shall thinke they shall doe God seruice when they put vs in prison ; ●aith he , feare not , I will send my Spirit along with you , and he shall helpe you to worke , he shall co●●ince the world of ●inne , of righteousnesse , and of Iudgement . The meaning is this , it is true , when you come into the world , you shall finde mens opinions exceeding false , you shall finde Satan building vp strong holds , in their deceipts and errours , and their euill imaginations that they haue of things ; and , saith he , if you should goe alone without my Spirit , truly you might besiege the City , you might vse your spirituall Armour , but you should doe no good ; but I will send my Spirit that shall conuince , ( the word in the Originall signifies the refuting of an opinion that men had before drunke in , and were possessed of ) the end of the Spirit is to sanctifie men ; now what is that way that the Spirit vseth to sanctifie men ? It is to weare out those old opinions , to confute them , to let men know they were exceedingly deceiued . Alas , they did not know that they were so exceedingly sinfull as they bee , but when the Spirit comes , he shewes them what natures they haue , and what liues they haue liued , they know they are other creatures then they imagined themselues to be : for the Holy Ghost refutes that opinion , and conuinceth them of sinne , and of iudgement ▪ that is , the Spirit shall shew men the beauty and the glory of sanctification , of spirituall priuiledges , and shall make them in loue with it : so iudgement is to bee taken , as you haue it taken in t●at place , where it is said of Christ , he shall not breake the bruised Reede , nor quench the smoking Fl●x , till hee bring forth Iudgement to victory ▪ for it shall not cease till he haue brought forth Iudgement to victory : that is ▪ by Iudgement is meant holinesse , and beginning of grace or sanctification , he cals the first part , that doth but begin to smoke , Iudgement : saith he , the Lord shall not put it out , but shall blow that sparke , he shall put new fuell to that sparke till it ouercome , till hee haue brought forth this beginning of Iudgement , or integrity , or sanctification , to victory ; that is , to get the victory ouer sinfull lusts : now this is done by conuincing , by dealing with the vnderstanding , it is the worke of the Holy Ghost , with the minds of men . Now , beloued , the vse you may make of it is this ▪ If this bee the way by which the Holy Ghost sanctifies , and infuseth , and communicates to the hearts of men , the graces of his new Couenant , if it bee by the altering of the opinions of mens vnderstanding , the way then that thou must take to grow excellent , to grow strong in grace , is to grow much in knowledge , to study the Scriptures much , and therefore let not this exhortation be in vaine to you , make this vse of it , still to meditate in the Law of God day and night , still to doe somewhat therein , to be trading therein , to be busied in speaking , or reading , or in thinking on it . Beloued , if you doe but take any piece of this word , and stay vpon it , as the Bee doth vpon the Flower , and will not off till you haue got somewhat out of it ; if you be still digging in this Mine , here is enough , it is a large , it is a deepe Mine , this would make you rich in knowledge , and if you be rich in knowledge , it will make you rich in grace likewise : it is the expression that is vsed , 1 Cor. 1. Therefore be assured of this , we haue many businesses to doe in this world , and euery man bestowes himselfe on something , he spends his time , and placeth his intentions some where : now there is nothing in the world that you can bestowe it so profitably on , as to get n●w light daily ; get new truths : if a man gather knowledge of other things , they are but trifles ; and yet that is a thousand times beyond the gathering of wealth , but yet that is nothing to the other knowledge , it is beggerly , and impotent , and poore , as the Apostle saith : for the things themselues are poore . Is there any thing in the world can helpe a man to happinesse to any purpose ? if the things cannot doe it , the knowledge cannot bee better then the thing . I say , the best naturall thing you can doe is to gather wisdome , that will serue for this present life , but to get that wisdome that will build you vp in grace , that will make you strong in CHRIST , that is farre more to bee chosen ; remember that which Salomon saith , that it is aboue Pearles , and that is not enough to expresse it ; but , saith hee , goe through all the precious things in the world , it goes beyond them ; Why ? because it exceedingly increaseth grace ; And what is the profit of it ? It makes God to set a high esteeme of you , it makes the mighty God , who is able onely to doe thee good , to delight in thee , it makes him ready to doe thee much good ; which I gather out of that Heb. 8. saith the LORD there , When I tooke your Fathers by the hand , and led them out of Egypt , saith hee they broke my Couenant , and I regarded them not , saith the LORD ; marke it , but I will make another kinde of Couenant with you . Now , by the rule of contraries , these men had little knowledge , and by that meanes , they had no strength , and therefore they broke the Couenant of the LORD , and therefore the Lord regarded them not , but cast them away , as you refuse things : on the other side now , there is much knowledge , that brings men much grace , that makes them keepe the Couenant of God in a greater measure ; if hee regarded not them that brake the Couenant , certainely now he will regard them that keepe the Couenant , those that are his peculiar people , the men of his delight , the men whom he loues , vpon whom hee meanes to bestowe all his fauours , they are fauourites to the Court of heauen ; this you shall haue , if you excell in grace , there are many other benefits , but still , I say , remember this ; if thou wouldest haue much grace , reade the Scriptures exceeding much , make it thy chiefest study from day to day enquire into them , if thou canst liue vnder a good Minister , that is liuely , and powerfull , and enlightning , set a higher price vpon him then thou hast done ; if thou hast an estate , spare nothing for thy soules good : for if wisdome be better then Gold , and Siluer , why should you not part with them for it ? and so by conference be doing something . Wee see , Psal. 1. what they are that are pronounced blessed , that meditate in the Law of God day and night ; it is vpon this ground , when a man meditates , that is , when he delights in it , ( he will not meditate in it else ) grace will follow : for there is no man bleffed , except he hath grace , and the proposition should not bee sure , except a man doe settle himselfe to meditate day and night , it brings ability to keepe the Law ; and therefore , Ios. ● . 8. you shall finde it so expressed , saith the Lord to Iosuah , Let not the Law depart out of thy mouth , but meditate in it day and night , that thou maist obserue and doe it , that so thou maist make thy wayes to prosper , then thou shalt haue good successe . Marke , if a man be still taken vp in doing something , in the things that belong to the Kingdome of God , that hee make that the element that hee liues in , as it were , that hee make it his chiefe and principall study , that he busie himselfe about it from time to time , as much as possibly hee can get leasure , that hee preferre it before all things else , doing it both day and night , by this hee shall bee more abl● to keepe the Law , he shall be more able to obserue it , and when that is obserued , it makes way for prosperity , then God will blesse thee , and giue thee good successe . So much shall serue for this . The next thing to be considered , which wee propounded , is , When the Couenant is dissolued . You must know , that the Couenant is then dissolued , when that is dissolued that did make the Couenant . Looke what it is that puts a man into the Couenant of Grace at the first , when that is taken away , then the Couenant is disannulled betweene God and vs , but till then the Couenant remaines sure . Now , what is it that makes the Couenant ? Marke it , This is that that makes the Couenant , when Iesus Christ offers himselfe to vs , and makes knowne his consent , he is the promised seede , in whom all the Nations of the Earth shall be blessed ; when wee againe come , and take this promised seede , and giue our consent , and make him our LORD , and we be subiect to him to be his ; when we say to the promised seede , he shall be my God and my Gouernour , and I will be among his people , and be subiect to him ; I say , when the heart giues a full consent to this , when the heart hath thus tooke the promised seede , and receiued him , and lookes for all from him , now the Couenant and Contract is made betweene them . Now , beloued , as long as this vnion continues betweene CHRIST and vs , the Couenant is not disannulled ; so that , in a word , the Couenant is neuer nullified , vntill thou hast chosen to thy selfe another husband , till thou hast taken to thy selfe another Lord. In a marriage , there may be many failings of a Wife towards her Husband , many neglects , many disobediences , many fits of passion , many offences shee may giue him , but till she commit adultery , the bond cōtinues sure , there is no diuorse between them ; the Couenant of God still remaines betweene them , there is no dissolution of the Couenant : Beloued , so it is here , thou committest many transgressions , thou offendest God oft , thou failest much in thy seruice thou owest him , but till thou shalt commit spirituall adultery , till thou leaue him , as it were , and shalt select and choose to thy selfe another Master , another Lord , another Husband , the Couenant remaines sure betweene you , there is no dissolution of the Couenant . Beloued , this is a point exceeding full of comfort : thou must not thinke , that vpon euery sinne the Couenant is ouerthrowne betweene GOD and thee : no , the Couenant remaines sure , the bond is not vntyed as yet , though thou faile exceeding much , though thou fall into many actuall rebellions against him , yet the Couenant is not dissolued . But you will say to me , If this bee to breake the Couenan● , to chuse another Husband , I hope there are none of vs that are breakers of the Couenant then , wee haue not chosen another GOD , we are willing enough to serue the Lord ? Beloued , the rule is exceeding true , if thou deceiue not thy selfe in applying it : therfore I say this to thee , take heed ▪ thou deceiue not thy selfe : it is certaine the Couenant remaines sure , notwithstanding all infirmities , as long as thy heart cleaues to thine Husband , as long as thou takest not another in his stead : therefore if thou wilt not be deceiued , as many doe deceiue themselues , I will giue thee but these two rules to know it by . The first is an immediate examination of thine owne heart , looke narrowly to this , if there bee any creature in the world , any pleasure , any profit , any matter of credit , or honour , or whatsoeuer the thing be , any delight , or sport , or inclination , or lust , wherewith thy heart commits adultery , certainely thou hast chosen another Husband , whatsoeuer thou pretendest : If there bee any sinne that thou art in league with , wherewith thou art entred into Couenant , as I may so say , thou hast broken the Couenant with thy first Husband , as you shall see an expression thereof , Iam. 4. Yee adulterers and adulteresses , if you loue the world , you loue not GOD. That is , if there bee any thing in the world that you loue in that manner , it is enmity to GOD , the Couenant is broken . Now , you will say , How shall wee know this ? You shall know it by this , if it di●ert , and put out , and quench the loue to your Husband . You shall see a wife oft times , her heart is stolne from her husband , she comes to be in his presence from day to day● to doe all seruice to him , she performes , it may be , euery duty , as carefully , and as diligently as the best wife in the world , and yet for all this her heart is gone , here is but a shaddow of performance , she doth them , but not with loue , and delight , she doth them not with cheerefulnesse and willingnesse , she would be free : if thou finde this thy case , that thou art so in loue , that thy heart is stolne away with any thing in the world , with matter of estate , pleasures , or whatsoeuer it is , any outward excellency that thy heart is set vpon , any haunt , any delight , any lust that hath dominion in thy soule , that thou hast made a league with it , so that thou commest indeede to performe holy duties from day to day , but they haue no taste , no relish , thou dost them not with liuelinesse and quicknesse , thou dost them as one that must doe them of necessity and preforce ; but thou delightest not in thy Husband ; thou comest before him , but thou delightest not in his company , thou d●lightest not in his presence , but the loue of other things , worldly mindednesse , quencheth that delight , it is certaine thou hast commited adultery , thou hast chosen another husband . You must know this , beloued , that a godly man that is once entred into the Couenant , though he faile exceedingly in many things , yet his delight is still in the LORD , hee desires exceedingly to please him , hee had rather be in his company , hee had rather haue communion with him , then with any other in the world besides ; hee had rather bee doing seruice to him then to any other ; he had rather be employed in any thing that ●ends to him ; so that if it could be , ( I make that supposition ) if there were such a proposition as there was in the old Law , euery seuenth yeere , those that had serued an Apprentiship , that were bondslaues , they might goe free , yet we see some so loued their Masters , that they would not goe free , but would be their seruants for euer , and they were bored thorow the ●are , and were their seruants : for , saith the Text , they loued their Masters , and would stay with them . Beloued , so it is in this case , take a man that commits adultery with any thing in the world , let him haue such a Proclamation , that hee might goe free , he would , were it not for the losse of heauen , and for going to hell , ( but suppose it were free to him ) hee would goe free with all his heart , he would choose another Master , and would be free from that bondage , ( for so hee accounts it ; ) but he that loues the LORD , will not goe free if he might : for hee reckons that seruice the greatest freedome , and delight , hee had rather liue in His Family , then in any seruice in the world ; it is not a seruice , but a friendship ; it is a marriage , he liues as a sonne in the Family , and therfore he is willing to continue : for , beloued , as soone as a man is gotten into the Co●enant once , ( this is the ground of it ) there is such a disposition put into his heart , there is such a disposition grafted in him and rooted in his inward parts , that he longs after the LORD , as looke what disposition and inclination there is in the Loadstone , in lingering after the Iron , if you pull it from it a thousand times , still it lookes after it , and it cannot choose , it is the disposition of the Iron : so , such a disposition there is in the seruants of the Lord , to chuse him for their Lord , and Husband ; and it is not an empty choice , that c●●sists onely in affection , or in the naked resolution of the mind , but it is such a choice as hath strong affections running together with it , a strong inclination carrying the soule to him , so that though he be hindered many times , and often in his life , vnruly lusts come , and make a separation betweene the LORD and him , yet he cannot abide to bee long from him ; it is the Lord that hee loues , he cannot for his heart choose another Master , hee cannot choose another Husband , another Lord , another friend , but it is hee with whom he will dwell , liue , and dye : if this be thy case , know , that thy continuall failings make not a breach of the Couenant : for thou knowest that thy heart hath not chosen another Husband : for though thou be forced sometimes , through the violence of temptation to serue another , yet thy heart cleaues to thy right Master , it cleaues to him , it inclines to him , it bends that way : this is one way to finde it , looke to thy heart immediately . If thou canst not doe it by this , if this be too obscure a rule for thee , ( I will adde but this for the making of it plain ) Looke to the effects . Thou pretendest , I haue not chosen another husband , I haue chosen the Lord for my God , and him will I serue . It is very well , it is a good profession , but take heede you bee on a sure ground . Now , saith our Sauiour , Ioh. 8. You pretend that you are the children of Abraham , that you haue him for your Father , and not the Deuill , but I say vnto you , hee that committeth sinne , is the seruant of sinne : and so likewise , Know you not , that to whomsoeuer you obey , his ser●ants you are , to whom you obey ? Rom. 6. And againe , 2 Pet. 2. Of whomsoeuer a man is ouercome , to that he is in bondage . Looke to it now , art thou ouercome with sinne ? dost thou obey sinne , when it comes with a command vpon thee ? dost thou commit sinne ? Certainely thou hast chosen another husband , thou dost but deceiue t●y selfe . Alas ▪ you will say , is it euery committing of sinne ? No , beloued , that is not the meaning of it , but take heed of this , when a sinne is drawne out as a thread in the course of thy life , now intruth thou obeyest it , now thou art ouercome of it , now it hath dominion whensoeuer it commands thee ; when there is , I say , a tract of sinne , when a man is still giuen to such a way , to such an infirmity , ( I cannot properly call it an infirmity ) that you may say it is such a mans trade , he walkes in it , now a man obeyes sinne , he is ouercome of it , it hath gotten the victorie ouer him ; as we vse to say of men , he is a worldly-minded man , goe to him when you will , you shall finde him so disposed , you shall finde him in all his carriage to shew himselfe to bee such a man , this sinne it runnes as a thread through his whole life , still he mindes earthly things , he is taken vp about them , he disrelisheth the Word , he doth not minde it , hee doth not delight to reade it , or to heare it , hee doth not loue the company of the Saints , and the like ; and so for any other sinne . If this will not serue the turne , thou maist iudge it by one sinne , but that is somewhat more difficult : I will giue you 3. examples , you shall see Adam , and Balaam , and Saul , you shall see euery one of them in one sinne breake the Couenant , and if you can finde yours the same case , you shall know whether you haue broken it by one miscarriage . Take Saul first , he was commanded to goe and kill the Amalekits , and God would haue him destroy them vtterly ; Saul goes about his Commandement , he seemes to keepe it exceeding well , and where he failed in it , he seemed to haue a faire excuse , saith he , I did but saue the King , the whole body of the people was destroied : again , he saued but a few of the fattest of the cattell , and for what purpose ? not for his owne profit , to make him rich , but to offer sacrifice to the Lord , and he hoped there was no fayling in this . Well , saith Samuel , thou hast cast away the Lord , thou hast chosen another God. Samuel charged him with no lesse ; for , saith hee , thy sinne is as witchcraft , it is as Idolatry , that is , thou hast now cast God quite away , thou hast chosen to thy selfe another Lord , another Husband to obey , How shall this be made good ? The meaning is this , when a man receiues a Commandement from God , ( marke it ) when a man knowes it is the Lords will , that I should walke thus , and thus before him , that I should abstaine from such and such sinnes , I cannot deny but this is his Commandement ; well , when a man comes to the keeping of it , & his heart finds out excuses , and saith in such and such a case , I hope I may be somewhat excused from a strict performance of it ; I say , when the heart at any time deliberates , and yet that word is not sufficient to expresse it , but when the heart workes according to its owne proper inclination , and then disobeyes the Lord in any Commandement , certainely then it casts God away . Beloued , it is not such disobedience , as when a man is transported with a strong affection , a strong temptation , when he is not himselfe for a time , and his sinne be discouered , he easily returnes , and will be the same man he was ; but , I say , when a man deliberately commits sinne , when a man considers himselfe well , and hee is not transported with the strength of temptation , but his heart workes at liberty , so that hee acts himselfe , in this case he doth as Saul did , hee casts God away , and God sent him word that he had cast him away . The like was the case of Balaam , hee carried it exceeding fairely , I will not , if Balaac will giue me his house full of gold , curse the people : I cannot doe that which God hath not said to me , yet Balaam desired much to doe it , hee thought hee would make tryall , he would goe as farre as he could , God saw it , and found it out , and you see what iudgement was giuen vpon him , and this was presently discouered , he gaue aduice to Balaac to put a stumbling blocke before the children of Isra●l , that is , by offering with the Moabites , and committing fornication with their women ; and so , saith he , I shall be able to curse them , when they haue committed sinne once , then I may curse them to purpose . I say , there was the naturall , the proper inclination of Balaams heart , it was not a thing that he was drawne to ; but when his heart was left to it selfe , to goe which way it would , that way it went : it is not so with a man that is in the Couenant : for grace , it still preuailes , and hath power ouer him , it is that which hath dominion and possession , it is that which is the Lord of the house , and whensoeuer he is lest simply to himselfe , that his heart workes which way it would , certainely then he pleaseth God , he cannot , he doth not sin against him . I cannot stay to presse this further , but rather come to make some vse of it ; but this remember , so long as a man doth not chuse another Husband , so long the Couenant is not broken ▪ though the failings be exceeding many . The vse wee are to make of it is this , If there be this comfort , that though a mandoe commit many sinnes , yet , so long as he hath the Lord for his husband , as long as he is not willing to chuse another Master , still the Couenant is sure ; Beloued , then comfort your selues with these words , and make vse of the Couenant , and apply the promises of the Couenant , say this with thy selfe , it is very true , I am sinfull , I prouoke God from day to day , yet , for all this , I am not out of the Couenant , and therefore the promises of the Couenant belong to me , and therefore , notwithstanding my sinnes , I will go boldly to the Throne of Grace , and I will lay claime to the promises , and to all the parts of the Couenant , for they belong to me . Beloued , this vse you should make of it , whē you heare the Couenant is not broken . Now the promises of the Couenant are of 3. sorts ; the promises of iustification , the promises of sanctification , and the promises of blessings of all sorts , that belong to this life , and to the life to come . This threefold vse then thou shouldst make of it , First , put the case there lies vpon thy heart the conscience of any sinne that thou hast committed , that troubles thee , thou art afraid that this sinne should make a s●paration betweene God and thee , thou hast yet no assurance of the forgiuenes of it , but the conscience of the sinne lyes vpon thee , as that expression you haue Heb. 10. what wilt thou doe in such a case ? Goe to the Lord , and say to him , Lord , notwithstanding this , I know I am in Couenant with thee , and Lord , this is one part of thy Couenant , that thou wilt remember our sinnes no more , but , when they are sought they shall not be found . My beloued , as you haue heard before , they are the very words of the Couenant . I say , if thou come to the Lord thus , and bring Christ in thine armes , ( for that is the nature of ●aith , faith first seizeth vpon the dead body , as the Vul●ures and as the Eagles doe first seize vpon the body ; so faith first seizeth vpon Christ ) I say , if thou canst go to him , and say , Lord , I haue thy Sonne , he hath offered himselfe to me , he is freely offered , and I haue tooke him , and all thy promises in him are Yea and Amen , and this is one of thy promises , that thou wilt forgiue me : if one plead the Couenant hard with God , and tell him it is a part of his Couenant , and he must be iust , hee cannot be a Couenant-breaker ; doe you thinke that God will breake his Couenant with thee , or any man ? he cannot deny thee , he will put away thy sins : strengthen thy selfe with this : for this Couenant is continuall , the Mediator of this Couenant is Iesus Christ , who is such an High Priest that is able perfectly to saue those that come vnto him , when a man hath commit●ed the greatest sinne , and sees but the blood of Buls and Goates , he might thinke thus with himselfe , alas , what can this poore and beggerly Ceremony doe , to deliuer me from the conscience of my sinne ? Well , saith the Apostle , we haue another kind of Sacrifice , and another kinde of Priest , Heb. 7. We haue such an High Priest , as is able perfectly to saue those that come to him : And why ? For , saith he , he is gone , not into the Tabernacle , as the other Priests , but he is entred into the very heauens . Besides , saith he , he goes not once a yeere , as they did , but he liues for euer to make intercession for vs , hee is not gone with the blood of Buls and Goates , but with his owne blood , he is a High Priest , holy , harmlesse , vndefiled , separated from sinners , higher then the heauens , and therefore doubt not but hee is able perfectly to saue those that come vnto him . Beloued , consider this , it is the very Vse that the Apostle makes , Heb. 10. 22. saith he , seeing these things are so , since we haue such an High Priest as we haue described , since it is the very Sacrifice of his blood it selfe , let vs draw neere in the assurance of faith ; that is , if the conscience of any sinne lye vpon vs , let vs not goe to God with a quarter wind , or w●th a halfe wind , but with a full assurance of faith , let vs make no question , but trust perfectly to the grace that is reuealed . You must thinke so of Iesus Christ , hee would haue you thinke so , and conceiue of him , that he is now in heauen , that he is able perfectly to sau● you , that there is nothing you haue committed , that can doe you hurt ; he is like a friend in the Court ; if a man were sure that hee had one that were neuer from the King , that hath his eare continually , that is alway in his presence , that is such a Fauourite , of such power with him , that certainely he can deny him nothing , a man would be secure : put the case there were some whispering fellows that would be ready to informe against him , yet , saith hee , I haue one there , that will be ready to take care for me . My beloued , this is thy very case . Christ Iesus is gone to Heauen , it is a thousand times better for thee , that he should be there , then that he should be here in this world still , there he is thy Attorney , as it were , he takes care of thee , hee sees all the accusations that are brought against thee , and he is ready to answer for thee , saith the Text , he makes intercession , if there come any thing that tends to make a breach between God and thee , he is the Mediator for thee , he dwels there for that end , if there be any offence , any breach comes , that he may make it vp betweene God and thee ; consider this , and when thou hast committed a sin , go to this high Priest , that is able to saue thee perfectly , and remember that it is a part of his Couenant , and so labour to grow vp in full assurance of faith , that no conscience of sinne may lye vpon thee , to make a separation betweene God and thee : for , beloued , you ought to trust perfectly to the grace that is reuealed through him . And as I say for sinne , so in the second place you are to make vse of the Couenant , as put the case there bee some strong lust , some violent temptation , that thou art not able to outwrestle , it is too strong for thee , thou wouldest faine be rid of it , but thou art not able , why what shalt thou doe in this case ? remember that it is a part of the Lords Couenant , that he will deliuer thee from all thine enemies , that thou maist serue him in righteousnesse and holinesse all the dayes of thy life . It is a part of his Couenant to remember it , he hath sworne to remember it , he hath said he will write his Law in thy heart , and that can neuer be , without he obliterate all old writing , he hath said he will giue the Holy Ghost , he hath promised to giue thee a new heart , and a new spirit ▪ now consider this , it is a part of his Couenant , goe to the Lord , and beseech him to make good his Couenant , this is the way for thee to ouercome it ; if thou go about it any other way , thou shalt neuer be able to out-wrestle it . Beloued , for a man to thinke thus with himselfe , to say , I haue receiued grace , I hope I haue some strength , therefore I will be bold to venture vpon such a temptation ; or , at least , I hope by my promises , by my vowes , & prayers , and reading , one way one way or other to master it , and ouercome it , this is not the way ; thou must goe to GOD , and make vse of this Couenant , and beseech him to giue thee strength : for , marke it , GOD would not take this vpon him , to giue vs new hearts , and new spirits , to sanctifie vs , to make vs new creatures , to crucifie the flesh , to weaken the dominion of sinne , hee would not take this vpon him , and make a promise , if wee were able to doe it : but hee knowes it is in his owne power , and he must doe it for vs ; and therefore in such a case we must goe to him , and beseech him to doe it : for know this , when a man is in CHRIST once , when he is in the Couenant , he liues by a principle without himselfe , and not by one within himselfe , as Paul saith , I liue by Iesus Christ , that is , he is without me , and it is he still that giues me strength , therfore goe to him . If you aske the reason , why will the LORD haue it so ? why may not a man haue a sufficient habituall strength in himselfe , by which he may be able to out-wrestle lusts , and to ouercome temptations ? The reason is , because no flesh shall reioyce in it selfe ; and therefore Christ is made sanctification ; that is , you deriue it from him , from day to day , from time to time , that you might not reioyce in your selues , but in him : therfore let no man goe about such a businesse in his own strength : for a man to thinke , beloued , by vertue of that habituall grace hee hath receiued , to be able to ouercome sinne , and to worke righteousnes , it is all one as if a man should say thus with himselfe , I see my house is full of light , now I will shut vp my doores and windowes , I hope to haue light enough ; when he hath done so , you know , the light perisheth presently , because the Sun is shut out , that which giues light : I say , so it is , when a man thinks , now I am some body , I haue now gotten some strength , now , I hope , I may walke with some confidence more then before ; this is to shut vp the windowes , as it were . No , thou must haue continuall dependence vpon Christ , otherwise , if thou goe to ouercome any sin , and thinke to doe it with thy owne strength , it shall be too strong for thee : for you wrestle with spirituall things , and without a strength from one without thee , they will be too strong for thee : goe to the Lord , and say , Lord , I confesse , I am able to doe nothing of my selfe , but I bring my heart to thee , as an empty Caske , beseeching thee to fill it with grace ; Lord , I want much grace , Iesus Christ is full of grace , and hath filled himselfe for that purpose , that he might communicate it to vs : I say , in such a case , now , if thou goe to the Lord , and beseech him to make good his Couenant , tell him thou restest vpon his strength , thou goest against sinne , as Iosuah went against the Ca●●●ites , not because he was able to ouercome them : for they were Giants , and had cities walled vp to heauen ; but hee went in the Lords strength ; I say , if a man goe in this manner , bee assured that the Lord will not faile thee , he will giue thee ability to ouercome . The third case is , when any outward trouble lyes vpon a man , let him goe and remember it is a part of Gods Couenant to blesse him , To blesse him with what ? Withall kind of blessings , and to be a Buckler to him ; there is no euill in the world , but God hath promised to bee a Buckler to shield him , and to defend him from it : put the case thou lye vnder any pressure , any calamity , any crosse , any disease , any affliction of minde , or of body , or estate , or of name , why goe to God now , and tell him it is a part of his Couenant to deliuer thee , and labour to find out , if thou canst , beside the generall Couenant , some particular . The Lord hath said , if thou bee in trouble , call vpon mee , and I will deliuer thee ; if thou be in a strait , in extremity , the Lord hath said he will worke thy workes for thee , and so yo● may goe to him in particulars . But when fait● hath once gotten a promise , be sure that thou keepe thy hold , pleade hard with the Lord , and tell him it is a part of his Couenant , and it is impossible that he should deny thee ; doe as the woman of Canaan , when thou art on a sure ground , take no denyall , though the Lord may deferre long , yet he will doe it , he cannot chuse ; for it is a part of his Couenant . Beloued , therefore in this case , doe , as you see two Metaphors vsed in Scripture , they are excellent for this purpose , Esay 66. 11. there is a Commandement of the Lord for the children of Israel , that they should sucke , and be satisfied with the brests of consolation , &c. the words are obscure , as they are read to you , but the Originall makes them exceeding cleere ; there are two Metaphors vsed , one is to milke consolation out of the promises , the meaning is this , that the promises are full of comfort , as a dugge is full of milke ; now , if thou be ready to faint , goe and milke out consolation out of the promises , that will relieue thee , that will stay thy heart ; goe , saith he , and sucke , draw out consolation from the dugges , from the promises , ( for that is the meaning ) which he cals the brests of consolation ( for hee repeates the promise presently after , ) thus saith the Lord , behold , I will extend peace ouer her like a Flood , &c. The other Metaphor is to extor● , to oppresse the promises , that , as a rich man oppresseth a poore man , and gets out of him all that he is worth , he leaues him worth nothing , he playes the extortioner with him ; after that manner deale thou with the promises , for they are rich , there is a price in them , be thou as an extortioner to them , take out whatsoeuer thou needest , or wring it out of the promises , as it were . Now when a man is poore and needy , let him goe to the rich promises , and bee as an oppressor to them , that is , consider the promises to the vtmost , see the vtmost riches that is contained in them , and they will make thee rich againe ; draw out the vtmost of that milke that is in them , and it will exceedingly reuiue & comfort thee : for example , ( that I may a little open it to you ) Iacob , when Esau met him , and his heart began to faint , ( for , saith the Text , he feared exceedingly ) his heart began to faile him now , and what did he ? he did goe and sucke consolation out of the promises : for thus he reasons with the Lord , Lord , thou hast said thou wilt doe me good ; now hee stayes himsel●e vp with this , and hee got so much strength with this milke , that hee was able to wrestle with the Lord all night , and would not let him go without a blessing ; this promise sustained him , from whence he sucked consolation and strength for thou hast said thou wilt doe me good , therfore I am resolued , I am sure I am vpon good ground ▪ I will not let thee go without a blessing . And so Abraham , when he was to offer his onely sonne , what should he doe now ? here he was dessolate , poore , and needy , certainely his heart could not but be ready to faile , & what should sustaine him in this case ? there was a promise , you see , Heb. 11. he was sure God had made a promise , and hae said vnto him , this is Isaac , and this Isaac I will multiply , and with him I will establish my Couenant , and his seede shall be as the Stars of heauen ; saith Abraham , God promised it , and though I should kill him , God can put a new life into him ; he went , you know how farre from his house where hee dwelt ▪ surely he sustained himselfe by the promise , he rested vpon this promise , he drew consolation from it , and he drew it to the full , there was much milke in that promise , and that sustained and comforted him . I might giue you many instances . So Dauid , when hee comforted himselfe at Ziglag , what was it that he comforted himselfe in ? Surely Dauid remembred this , the Lord hath annoynted me King ouer Israel , he hath said that I shall be King , and shall sit in the Throne of Saul ; it is true , I haue lost all that I haue , and the Souldiers that should bee my strength , are now at this instant ready to stone me ; yet he remembred this promise , and comforted himselfe in the Lord , that is , in the promise that the Lord had made to him , whereof this was the maine that he had to comfort himselfe with . Beloued , learne to doe this when you are in any strait , if there be any thing that you need , remember this , if thou can but get a promise , if faith can but get this footing , the LORD hath made it a part of his Couenant , and there is his hand and seale to it , the Sacrament that thou receiuest from time to time , is but a seale of that Couenant , and if he seeme to forget it for a time , ●e will remember it , hee cannot forget it long , be assured he will performe it , it is impossible but he should , let not your hearts faile , if thou haue a promise , he will doe it in due season , although not in thy season , yet he will doe it in the best manner , though not in that manner and fashion that thou imaginest . Beloued , one thing more we should haue added , that is , to exhort men to enter into Couenant ; this I should haue pressed to you , the miserable condition of a man that is without it , and the happines of the man that is within it , with this we●should haue concluded the point . Beloued , consider this , in what a miserable condition men are without the Couenant ; it is enough that is said , Eph. 2. without God in the world , and without the Couenant , they are put together , they are aliens and strangers from the Couenant , without the Couenant , without God in the world : is it a small thing to be without God , and without the Couenant ? when thou con●iderest this Booke , and the many precious promises in it , that we spake of before , and thou hast not right to one of these promises , if thou be without the Couenant ; when thou art in a straite , if thou be a stranger to God if thou be out of the Couenant with him , what wilt thou do ? whither wilt thou goe ? we are subiect to 1000. straits ; you know what a weake creature man is , what neede hee hath of assistance ; What wilt thou doe in the time of extremity ? thou canst not goe to GOD , thou art not in the Couenant with him , but thy case is as that of Zedekiahs , Micaiah tels him , thou shalt goe from chamber to chamber ; so thou shalt goe from place to place , GOD will not receiue thee : for thou art not in Couenant with him . But is that all , that thou shalt want the comfort of God ? No , know , if thou be not in Couenant with GOD , he is thine enemy : if thou come neere to him for refuge and comfort , he will be to thee as a deuouring fire , and when thou commest to him , thou shalt bee as soft wax to the scorching flame , as stubble to the fire ; and not only so , but thou shalt come to euerlasting burnings , such fire as shall neuer goe out ; such the Lord shall be to thee , if thou be not in the Couenant with him . You will say to me , this is to come , if it may be well for the present , I shall beare it the better , I will goe one step further therfore . If thou be out of Couenant with GOD , all the creatures are at enmity with thee , there is neuer a creature in heauē or earth , but it hath liberty to do thee hurt : for if thou be out of League with GOD , thou art out of the protection of the Law , if any creature doe thee mischiefe , it shall neuer be required at his hands , but there is a liberty giuen them , Satan may hurt thee , men may hurt thee , beasts may hurt thee , all the insensible creatures may hurt thee ; for there is no prohibition . Besides , thou hast no Shield , nor Buckler to defend thee from them : for thou art not in Couenant with GOD , he is no Buckler to thee : all this is the case of euery man that is out of the Couenant ; and this is not a small thing , to be out of the pales of Gods protection , to haue euery creat●re ready to do a man a shewd turne , and he to haue no immunity , nothing to deliuer him ; it is not so with the Saints , all the creatures are at peace with them . To draw this a little neerer , if there bee any thing in the body , or out of the body , that troubles vs , if there be imaginations in the minde , that be to the soule , as the Gout is to the body , if thou be in Couenant with God , all these are at peace with thee : for all these are at Gods command , it is a part of his Couenant ; when thou art in Couenant and League with him , thou art in League with them , and therefore they shall neuer doe thee hurt . Bee assured of that , when thou art within the Couenant , there is no creature in heauen or earth can doe thee hurt : for thou art at peace with it , it is not an enemy , and that which is not an enemy , it neuer doth hurt ; but if thou be not in Couenant with God , now these haue a power to hurt thee , there is no prohibition vpon them , there is no restraint , but they may doe thee hurt , they are enemies to thee , both those things , and whatsoeuer else is in heauen or Earth ; Satan , and euery creature hath power to doe thee hurt : when thou walkest in the way , when thou sittest in thy house , wheresoeuer thou art , thou walkest in thee middest of 1000. dangers , because thou art not in Couenant with God , therefore thou art exposed to the enmity of all the creatures . But this obiection will be made , Yea , but many or those that are within the Couenant , receiue hu●t from the creatures , & many of those that are out of the Couenant , liue peaceable and quiet liues ? I will answer it in a word ; It is very true , they may be exercised , though all the host of heauen and earth be at peace with them , and there is not any creature can doe them the least hurt ; no , they neither will , nor can goe about it , to lift vp their hand against them ; yet they may be exercised with many afflictions , but there is a very great difference betweene these two , the same disease , the same griefe , the same apprehension , lyes on the heart , and wounds the spirits of the one man , but to the other that is in Couenant , it is a rod in the hand of a father , enabling him to keepe his Couenant the better , it is as a Medicine in the hand of a Physician , to heale him , to comfort him , to doe him good ; that very disease to another is as a sword in the hand of an enemy , as poyson in the hand of the destroyer to hurt him . As , for example , the Deuill had power to vexe Saul , and to vexe Iob , here was the same instrument , the Deuill had power ouer both , but there was a great deale of difference , you know , he had power ouer Saul as an enemy , he had power ouer Iob as a friend : and so likewise Iudas had a messenger of Satan , to fill his h●art , and Paul had a messenger of Satan too , to sollicite him , and to trouble him , and to ioine with his lusts , to make them as pricks in his sides , but there is much difference ; to the one he had a restraint , the Lord saith to the De●ill , What hast thou to doe with Iob ? thou shalt ●oe thus far , and no further , thou shalt not hurt ●ob To Paul there was a restraint too , thou shalt goe th●s far , for what purpose ▪ as there was a restraint , so there was another end likewise , so far it shall goe , as till it hath humbled him ; Iob and Paul were humbled by it , a iot further it cannot goe : for the deuill in truth , though hee be hostile to them in affection , yet cannot hurt them in action , because God only vseth him to doe them good , and to humble them ; Iob was the better , and Paul was an exceeding gainer by it , but Saul and Iudas were great Iosets ; so there is a great difference betweene these two . The Shepheard sets his Dog vpon the Sheep to bring them in , another man sets his Mastiffe on another creature to worry it , and to destroy it ; the Lord sets the creature vpon his own seruants , but as the Shepheard sends out his Dogge , to bring them in ; as soone as they are brought in , he rates the Dog , and will not suffer him to doe them the least hurt . A man will not haue his seruants , nor children , nor his friends hurt , but he will rate the Dog when he fals vpon them ; so the Lord doth with euery creature whatsoeuer , when it comes to hurt them , he rebuker it , as he did the stormes and winds : on the other side , when a man is out of Co●enant with GOD , then God vnlooseth the coller of the creature , as it were , and sets him vpon such a man , and saith vnto him , go & worry such a man , wound him , be an enemy to him , hurt him . This obiection is so to be answered , that those that are within the Couenant , they are often molested and troubled , the creatures seeme to hurt them , though they be in League and at peace with them , and can doe them no hurt . Secondly it is obiected , that others that are out of the Couenant , they liue in peace ? Beloued , I beseech you , consider this , and it is profitable to cōsider , that he that belongs not to the Couenant , he may liue in his fathers house , he may sit at Table with the children , he may haue the same maintenance , the same clothing , the same vsage , the same liberty , the same priuiledges of the family as the children haue , and yet for all this , this is one that belongs not to the Couenant , but one whom God intends to cast out . Ismael , you know , liued in the family , as well as Isaac , and was as well vsed as Isaac , till the time came that God would cast him out ; and therefore deceiue not thy selfe with out ward peace , to say , God and the creature are at peace with me ; for I haue prosperity in all that I doe . No , it may be , the time of casting out is not yet come , but in due time , when the right season shal come , then Ismael shall bee cast out , and euery one with whom the Couenant indeed is not established . Caine remained for a time , but he was cast out , and made a Vagabond vpon the earth . Saul remained for a time in the house , but in due season God cast him off : so , I say , God may nourish , and cherish , and defend thee , as if thou wert one of his owne children , but he will cast thee off in the end . We haue a notable example for it , in his dealing with the children of Israel , they were such as belonged not to the Couenant , a great part of them , and yet see how he vsed those very men ; Deut. 32. it is said , hee carried them on Eagles wings ; that is the expression , that is , the Lord carried them so safely as the Eagle carries her yong on the top of her wings , that no Fowle can reach them , but she is aboue all Fowles , and stronger then all Fowles , and flyes higher , and so they were safe as on Eagles wings , nothing could reach them ; After that manner I carried you out of Egypt , I kept you so safe : besides , I did not onely defend you , but fed you with the finest Wheat , with the purest Oyle , with the liquor of the Grape ; and yet notwithstanding all this , these men were such as God hated , such as were not in League , as belonged not to the Couenant : deceiue not thy selfe , God may doe all this , and yet cast thee out ; he may feed the with riches in abundance , and yet if thou be not a sonne , if the Couenant be not established with thee , thou shalt be cast out ; the sonne abides for euer , but hee with whom the Couenant is not made , though he may continue in the Family for a while , hee shall not abide long , but shall be cast forth . FINIS . FOVRE SERMONS , WHEREIN CERTAINE Objections against the poynt of GODS ALL-SVFFICIENCIE , ( handled in the fiue first Sermons of the former Treatise ) are Answered . ECCLESIASTES 9. 1. 2. 3. 4. I haue surely set my heart to all this , to declare this , that the iust , and the wise , and their workes , are in the hand of God , and no man knoweth either loue , or hatred , by all that is before him : for all things come alike to all , and the same condition is to the iust , as to the wicked , and to the good , and to the pure , and to the polluted , and to him that sacrificeth , and to him that sac●ificeth not ; as is the good , so is the sinner , he that sweareth , as he that feareth an oath , &c. WEE haue purposely chosen this text , that we might answer some objectiōs , which might be made against the All-sufficiency of God , which we spake of lately to you ; for this might be objected ; If God be All-sufficient , what is the reason of this dispensation of things that we see in the world , that there be righteous men , to whom it is according to the worke of the wicked , and there be wicked men againe , to whom it is according to the worke of the righteous ? Here you haue this answer made , That for a time all things come alike to all , there is the same condition to the one , as to the other : the reason of which you shall see when we come to the handling of the words . But in briefe , to open them to you : you shall ●inde , that this was the occasion of them . In the 16. verse of the former Chapter , sayth the Wiseman , I haue applyed my heart vnto wised●me , and to behold the busines that is done vpon the earth , in which I had no rest , either day or night , I was so intent vpon them . Well ; what is the conclusion ? Sayth he , I found this , I was not able to finde out the reason of Gods workes ; I beheld the workes of God , that man cannot finde out the workes that are wrought vnder the Sunne , yea though a wise man thinke to know it , he cannot finde it : That is , when I see how God dispenseth things , I am not able to finde out the reason , and not I onely , but no man is able to finde it , no , saith he , though he be a wise man ; no , although he search never so diligently , he cannot find out the reason of Gods wayes , the reason of his providence , of his dispensing of prosperitie to the wicked , and adversitie to the godly ; yet these two Conclusions notwithstanding he found , which he expres●eth in the first verse . First , that the iust , and the wise , and their workes , are in the hand of the Lord : That is , although I see not the reason why God doth it , yet this I finde , it is the Lord that disposeth all things , both to men , and all their workes ; All the events that fall out , both good , and euill , I finde this , that they are in the hand of God. The second thing he found is , That all things come alike to all : There is the same condition to the good , and to the evill , to him that sacrificeth , and to him that sacrificeth not . These be the two things , that the wiseman professeth he found out , & from hence he gathereth two Consectaries . One is , That there is no man able to know loue , or hatred , by all that is before him : That is , by all that he seeth done to himselfe , or by all that he seeth God doe to other men ; he is not able to judge by that , who it is that God loues , or who it is he hates . A second Consectarie from it , is expressed in the third verse ; sayth he , This is an evill I haue seene vnder the Sunne , that there is one condition to all : That is , the sonnes of men when they haue seene this carriage of things , this administration , and dispensation of good and evill , thus premiscuously , to men of all sorts ; therefore , sayth he , The hearts of men are full of evill , and madnesse is in their hearts while they liue : That is , therefore they seeke not God , but the creature , therefore they doe not depend vpon him , but seeke to secondaric meanes ; What is the issue of it ? therefore they goe downe to the dead : That is , they perish for ever . So much briefly for the meaning of the words . Now before he comes to deliver these two conclusions , he makes this Preamble ; I haue given my heart , sayth he , to all this , or I bend my selfe with all my might to this , even to declare these two things ; that all things are in the hand of God , &c. whence we will gather this ( in that Salomon sayth , that he bent himselfe , with all his might , to declare both to himselfe , & to others , that all things are in the hands of God ; ) that It is a very hard thing , to be perswaded of Gods All-sufficiencie . It is a very hard thing to be perswaded , that all things are in the hands of God , it is a hard thing to perswade our selues , it is a hard thing to perswade others , that is , I shall not deliver the poynt fully to you , except God himselfe teach you , except God himselfe declare it ; it is so hard for a man to see all things in the hands of G●d , to know that he is able to doe all , that , except God teach it to a man , he is not able to know it , that is , he is not able to know it to purpose , he is not able to know it so , as to haue the vse of it , he is not able to know it in a practicall manner , except the Lord teach it him . The ground of which is : because , it belongs to the holy Ghost to perswade , it belongs to God to perswade , not onely to perswade this truth to the hearts of men , but also to perswade all saving truths of what nature soever ; And therefore wee see when Christ sends out his Disciples , his Apostles , he bids them , Goe , preach the Word to the Iewes , and Gentiles ; and whereas they might object in that case ; How shall we be able to perswade men , that bring a strange doctrine , and strange newes to them , a strange thing that was never heard of ? Christ answers them thus , I will send my spirit with you , and he shall convince the world of sinne , of righteous●esse , and of ludgement ; As if he should say , I confesle you are not able to doe it , that is a worke that onely belongs to the holy Ghost , and he shall convince men of their miserable estate out of Christ , he shall convince them of that righteousnesse that they are to haue by Christ , he shall also convince them of holinesse , and sanctification , vnder Christs government . Thus , sayth he , the holy Ghost shall doe ; you are not able to performe it . And so when the Lord makes the promise , that the people should serue him , and feare him : The question is , how they should be able to doe it ; shall the Prophets be able to perswade them ? shall the Apostles in their times be able to perswade them ? No ; sayth he , They shall all be taught of God ; As if he should say , without his teaching it will be all in vaine ; but if the Lord teach them once , they shall be perswaded effectually , they shall not onely know what their dutie is , but they shall be readie to performe it . The reason of which is ; First , because God onely is the generall , and vniversall worker , he onely is vniversally wise , he onely knowes all things , and therefore he onely is able to teach all things ; men know but in part , and therefore they are able to teach but in part , ( now he that is perswaded of a thing but in part , though he may acknowledge the thing to be good , yet his heart is not wrought to practice it ; for there is something yet behinde , some objections , that are not yet answered . ) It is onely God that hath an vniversall light , that is a generall worker , and therefore he is said to be onely wise ; for a man is not sayd to be wise , except he know all things that belongs to such a busines ; If there be any part , or corner of it hid from him , he is not wise , that is , he is not able to proceede aright , he is subject to errour : but God , who hath abundance of light , God , that knowes all things , is onely wise , and therefore his is onely able to perswade . Hence it is that men are able to perswade , that such graces are good , that such wayes are excellent in themselues , that it is good to take such courses , but yet to answer all the secret objections of the heart , to perswade fully , to turne all the wheeles of the soule , this is that , that a man is not able to doe , to enlighten all the corners of the heart , he is not able to convince fully . Secondly , God is onely able to doe it ; because he onely knowes all the windings and turnings of the heart of man. It is sayd in Ier. 17. 9. that the heart of man is exceeding deceit full , who can know it ? That is , no man in the world can know his owne heart , much lesse can any man else know it , there are so many windings , so many turnings in it , there is such a labyrinth in the heart , such a depth in it , that no man is able to search his owne heart , to finde out the bottom of it : oh but who is able to doe it ? Sayth he , in the next words , it is God that searcheth the heart and tryeth the reynes : That is , he onely knowes the severall inclinations of the will , and therefore he onely is able to perswade . You know , if a man make a key to vndoe such a locke , he must know all the wardes of it , or else he may make a key that will not vndoe it , he may endevour , and not be able to turne the locke ; So the Lord that onely knowes all the wardes , all the secret passages ; all the windings , and turnings of the heart of man ; he onely is able to sute it , and to ●it it with such arguments , as shall be effectuall to perswade . You see when he would perswade Moses to goe downe into Egypt , there was a secret objection that Moses had in his heart , if he went thither that he should loose his life ; God that knew Moses heart , knew where that objection lay , where it stucke with him , he was able to bring arguments to perswade him , goe thy way ( said the Lord ; ) for they are dead that sought thy life . Last of all , God is onely able to doe it , because he is able to mend the heart where it is amisse : A man perhaps may be able to shew an object , and to bring it to light : but what if the eye be amisse ? the man is not able to see and to discerne for all that ; If a man● oye be blind , if there be any west in it , he is not able to remoue it ; So a man may propound arguments , but to make the heart capable of those arguments , he may propound reasons and perswasions , but to make the heart apprehensiue of them , it is aboue the power of the Creature : and therefore it is God onely that re●●●● vs in the spirit of our mindes : he that hath made the eye , and so he that made the will , and the vnderstanding , he only can heale the breaches of them , he onely can elevate them , and put a supernaturall light into them , and make them fit to apprehend those spirituall reasons , of any kinde , that he objects and propounds to the hearts of men : So that God onely is able to perswade , as of all other truths , so of this , that all things are in his hands ; that he is All-sufficient . We may make this vse of it : we see the reason , why one man is able to see and to trust to this All-sufficiencie of God , and another is not . The reason is , because Christ hath revealed it to one man and not to another : God hath taught it to one man and not to another . We see it in common experience ; A wise , learned , wittie , and able man , that can discerne more then many others of the vanity of outward things , of the All-sufficiencie , and fulnesse that is in God , yet when he comes to the practice of it , he is able to doe nothing : On the other side , wee shall finde in experience , that many poore Christians , that are able to say little , yet when they come to practice , they are able to part with their libertie , with their credit , with their goods , and with their liues , that they may cleau●●o God , and keepe a cleare Conscience : what is the reason of it ? because they be taught of God , they are perswaded by him , & therefore they are able to practice it ; As for the others they are taught by men , they are taught by themselues , and therefore they are not taught it indeed● , they are not fully convinced of it , and therfore though they know such things , though they be floating in their mindes , yet they haue not the vse & the practice of them . Wherein you shall obserue this difference , That a man may know a truth , and yet not be led into that truth , as you see Ioh. 16. 13. when he shall come which is the spirit of truth , he shall leade you into all truth . ( Marke it ) he shall leade you into all truth . It is one thing to preach the truth , and another thing to be led into the truth . The holy Ghost shall lead you into all truth , as a man is led by the hand into a place : for we are not onely blind , but lame too ; wee are not onely vnable to see spirituall truthes , but when we see them , we are not able to follow the guidance of the holy Ghost ; Therefore sayth he , the spirit shall not onely shew you such and such things , but shall leade you into those truthes , he shall leade you into the practice of them . Many men they know what temperance , what sobrietie , and patience are , who are not able to practice them , that are not led into the truth of these poynts : because that is proper to the holy Ghost , it is he onely that leades vs into them ; it is he onely that enableth vs so to see them , as to be fully convinced , so , as to resolue vpon the practice of them ; and therefore you shall finde the Apostle S. Paul , Ephes. 1. when he revealeth there those spirituall blessings , that we haue in Christ , when he had declared many of those glorious priviledges , in the 18. verse he prayes , that the eyes of their vnderstandings might be opened , to see the hope of their Calling , and the riches of this glorious inheritance prepared for the Saints , & the exceeding greatnesse of his power towardes them that beleeue . The meaning of it is this ; when Paul had discovered all this , sayth he , this labour of mine will be but in vaine , except the Lord open the eyes of your vnderstanding . So it is when we preach to you , of the All-sufficiencie of God , when wee discover to you those glorious priviledges , that we haue by Christ , except the Lord open mens eyes , except he send the spirit of revelation into mens hearts to discerne those things , except he preach to the heart , as well as we doe to the eare , it is but lost labour ; sayth the Apostle , if he would open your eyes to see the hope of your Calling , to see those great hopes that you haue by reason of your Calling , to see the riches of that glorious inheritance prepared for the Saints , it is not onely rich , but abundant riches . Againe , ( sayth he , ) to see the exceeding greatnesse of his power : A man is able to see some thing , that God is able to doe this , and to doe that ; but to see the exceeding greatnesse of his power , how farre it reacheth , this none is able to doe , vnlesse he haue the spirit of revelation , to open his eyes to see it ; That , even as Elisha sayd to Gehasi● , there are more with vs them against vs. But how came Gehasie to know that ? Elisba prayes the Lord to open his eyes , and when his eyes were opened , he saw it visibly : after this manner , the Lord deales with his children ; when such truths as these are propounded to them , that God is All-sufficient , yet all this is nothing , except God will open their eyes , except he will be with them ; as he was with Iob , all that his friends said to him would not perswade him , till God himselfe spake to him out of the whirlewinde . When God himselfe will say to a man as he did to Abraham , I am All-sufficient , then he perswades him , and not before . And this , Beloved , is the office of the holy Ghost ; it is he that shewes the Father , and the Sonne , to the sonnes of men , it is he that glorifies the Father , and the Sonne . And in this sence he is said to fill them with Ioy vpon all occasions : for the cause why a man rejoyceth is , because he is informed of some good newes , something he is perswaded of , and when he heareth of it , there followes sudden Ioy ; So when the Apostles were in distres●e , in prison , when they were in danger , the holy Ghost brought good newes to them , he revealed to them such and such things ; vpon this revelation , vpon this good newes that was brought to them , it is oft said they were filled with Ioy ; which is therefore called the Ioy of the holy Ghost , which the holy Ghost workes in men by perswasion , by revealing to them the hope of their Calling , and the riches of their glorious inheritance , and the exceeding greatnesse of his power , working in those that beleeue . And therefore this you must cōsider , that though we preach to you , and you heare all these truths of Gods All-sufficiencie , yet you are able to practice nothing , till Christ reveale it to you . If he come to a man when he is in a strait , and say to him , as he did to Paul vpon severall occasions , feare not Paul , I will be with thee . I say , if he himselfe would come thus and speake to the heart of a man , that is , if he would reveale it by his spirit , wee should be able to practice it , we should be able to stay our selues vpon him , wee should be able to trust him in his All-sufficiencie , and would venture vpon any thing , we should be able to doe our dutie , wee should be able to suffer persecution , as the Apo●●le speakes , because we trust in the living God. It is a certaine and true rule , no man is able to guide his life aright , his riches , his credit , his libertie aright , except he be able to neglect them ; and no man is able to neglect them , except he haue some thing that is better in stead of them ; except he see these two things . An emptinesse in them . And a fulnesse some where els . But now who is able to perswade men of this ? Surely he that perswaded Salomon that all was vanitie ; it is he that must perswade vs ; without him it cannot be done . What was the reason else that Peter , Andrew , Iohn , and the rest of the Apostles , were able to forsake all things , when others were not ? Doubtlesle , because they were per●waded they should finde it againe in Christ , when others were not so perswaded ; flesh and bloud did not teach them , but the holy Ghost revealed it to them , that though they had lost all , yet they should find all , yea , they should finde an hundred fold more . What was the Reason that Demas , and others , when they met with persecution , and temporall preferments in the world , were not able to keepe on their course , but turned aside , when Paul who had the same temtations did not ? The reason was , because it was not revealed to Demas , but it was to Paul ; A window was opened to him in heaven , as it were , to looke into Gods All-sufficiencie , to see the treasures there , to see Gods power , and eternitie , and blessednes ; and when he walked in a continuall sight of this All-sufficiencie , Paul cared not whither he went , nor what became of him ; it was nothing then for him ot passe from prison to prison , from affliction to affliction . So , as long as a man walkes in a continuall sight of Gods All-sufficiencie , as long as he sees him that is invisible , so long he is full of comfort , so long he is able to doe any thing ; but when once his sight is taken from him , when once he is left in darkenesse , that Torches and Candles begin to appeare great lights vnto him , ( as you know it is in the darke night , ) that is a signe that a man is in darkenesse , when the feare of men , and the favour of men , seeme great vnto him : So it will be when God doth but leaue vs a little , when he doth but cloud vs , when he withdrawes from vs that light of his All-sufficiencie , then we are readie to sinke , and to fayle in our dutie , and to turne aside , to balke the wayes of righteousnesse . And therefore if you would haue the vse of this All-sufficiencie , if you would be perswaded that all things are in Gods hands , beseech him to teach you to depend vpon him . Beloved , it is certaine , that the holiest man that is , hath as much loue of himselfe as others , they desire their safetie , as well as others , they desire to haue libertie , and life , as well as others : but here is all the difference , they are perswaded that God is All-sufficient , to restore all these to them , when they loose them for his sake , when other men are not so perswaded : they haue a new judgement of things , they haue another judgement of heavenly things , and of earthly , they see another vanitie in the Creatures , and another All-sufficiencie in God , then other men see , or then they themselues ever saw before ; And this is the reason they are able to doe that which other men are not able to doe ; and therefore , the way to haue the vse of all this knowledge , is to seeke to God , to beseech him to enlighten you , that he would declare this to you , that he would leade you into this truth ; and when he hath taught you , you shall be able to know all this , and to know it to purpose . So much for this first poynt . As we told you , there are here these two Conclusions : First ; That the iust , and the wise , and their workes are in the hands of God. And secondly ; That all things come alike to all : we will take the first as it lyes , and deliver to you the same poynt , which is this ; That all things , all men , all their wayes , all the Creatures , with the severall workes of them , are in the hands of God : for it is thus methodically set downe ; The wise are in the hands of God , and their workes , and so are the wicked , and their workes , and so are all the Creatures in his hands , with all the effects that proceede from them . This then is the poynt ; That all things are in Gods hands . Now how all things are in Gods hands in generall , we haue declared to you before : but we will now deliver it a little more distinctly , that I may adde some thing to that , which I haue formerly taught . They are all in the hands of God , that is , originally in the hands of the Father , and in the hands of all the persons of the Trinitie , as they joyne in the deitie , as they are God : but yet , if you compare this place with some other , you shall see more distinctly in what manner they are in the hands of God : They are , I say , originally in the hands of the Father ; but yet they are more immediatly put into the hands of the Sonne , as he is Mediator . Therefore compare this place with Math. 11. 27. All things ( sayth he ) are given me of my Father , and none knowes the Sonne , but the Father : and so likewise with Ioh. 3. 35. The Father loues the Sonne , and hath given all things into his hands : and with that 1 Cor. 15. 24. you shall see there this expression ; sayth the Apostle , there shall be an end , when Christ shall giue vp the King dome into the hands of the Father . The meaning of it is this , that though all things be in the hands of God , yet they are all put into the hands of Christ , as he is Mediator ; and therefore Psal. 2. it is sayd , Aske of me , and I will giue thee the Heathen for thine inheritance , and the vtmost parts of the earth for thy possession : That is , he will giue them into his hands to doe with them what he pleaseth ; So that ( to adde this to that which we haue before delivered ) it will be a profitable poynt for vs to consider , that though God be All-sufficient , and hath all things in his hands , yet he hath put all this into the hands of his Sonne . You willsay , what comfort is there in that ? or to what end is it vsefull for vs to know , that they are in the hands of the sonne , more then that they are in the hands of the Father ? It is to this purpose ; That you may be more confident in comming to God , to aske any thing at his hands : for therefore hath the Lord done it , that you may come with the more boldnesse : for Christ hath taken our nature , our flesh ; he is neerer to vs , then God the Father , who dwels in light inaccessible , he is one whom wee haue knowne , he dwelt among vs , he is of the same kindred , as it were , we are flesh of his flesh , and bone of his bone . Now when we shall heare , that all things are put into his hands , as he is Mediator , as he is the Angell of the Covenant , we may goe with the more boldnes , we may haue the more confidence , that , as wee haue neede and vse of any thing , it shall not be denied vs : for we know all is in the hands of him , whom we loue , whom wee feare . When one heareth that his Prince hath put all that hee hath into the handes of a friend , with whom hee is well acquainted , it must needes glad his heart , and fill him with hope of obtaining any thing that is fitting for him ; As it was with Iacob , when Ioseph sayd to him , all this I haue in mine handes , &c. It was a great comfort to Iacob , that one whom he knew so well , that was flesh of his flesh , had all things in his hands : Now this is the comfort wee haue by it , That the Father hath put all things into the hands of the Sonne , into the hands of Christ , as he is Mediator : and this he hath done for these reasons . First ; That men might glorifie the Sonne , that men might honour the Sonne , as they honour the Father , for therefore was it that he would not keepe all in his owne hands , but gaue them vp into the hands of the Sonne . Secondly ; He hath done it , that he might dispence that All-sufficiencie , that is in himselfe in a way beseeming himselfe , with that indulgence , and that mercie , that is sutable to himselfe , and sutable likewise to our frailtie . And therefore Exodus 33. 3. The Lord said , I will not goe vp with thee , for thou art a stiffe-necked people , therefore I will not goe vp with thee , least I consume thee ; but I will send before thee , the Angell of my presence , and he shall goe vp with thee : As if he should say , I haue pure eyes , I am not able to see that which I shall see in thee , but I shall be readie to consume thee ; but he is more indulgent , he is more merciful , he is more able to beare , because he is made the Mediator , therefore ( sayth he ) he shall goe along with thee , even the Angell of my presence : Whereby you may see , that the Lord hath put all power into the hands of the Mediator , that he might dispence it the better to the sonnes of men . Thirdly ; He hath done it , that it might be sure to vs : for if the Lord had made an immediate Covenant with the sonnes of men , there had be●ne little hope for vs : Wee should haue broken it , as Adam did , when the Covenant was made with him ; but he hath put it into the hands of a Mediator , whom he hath made the Angell , or the Messenger of his Covenant , that it might be sure to vs , that is , that the Lord might performe all his promises to vs , and that we might keepe likewise the Condition on our part : for therefore Christ is said to be the Messenger of the Covenant , to dispence to vs that which God hath put into his hands , partly , because he is able to reconcile the Father to vs , ( and therefore he is the Priest , that is entred into the holy of holies , that is , into the very heavens , to make intercession for vs , ) partly also , because he is able to bring vs in , as a Prophet to enlighten vs in the knowledge of him , and as a King , to subd●e the stubbornnesse of our hearts , and enable vs to obey him ; So that the Covenant is immediately made with him , and not with vs ; therefore , all things being put into his hands , he being the Messenger of the Covenant , it is made sure to vs , that otherwise had not beene . Last of all ; The Father hath done it , that no flesh might reioyce in it selfe ; so sayth the Apostle , he hath made the Sonne to vs wisedome , righteousnesse , sanctification , and redemption , that he that reioyceth might reioyce in the Sonne . And therefore we see Deut. 8. 18. how carefull he was to teach the Israelites this , shewing them , that they were not brought into that good land for their owne righteousnesse , but for his Covenants sake , that is , for the Covenant he made both with them and vs in Christ , when was manifested to Abraham and Iacob , but was in the Sonne . The vse that we are briefly to make of it is this , that we should take heede of comming to God for any part of his All-sufficiencie , except it be in the name of his Sonne . When you heare that God is All-sufficient , you must not thinke now to goe to God immediately , to say Lord be●●ow on me such and such things , as I want : for in doing so , what doe we else but draw neere to God , as the stubble , or the waxe should draw neere to the fire ? who is able to dwell with euer lasting burnings ? He is a consuming fire to the so●nes of men , if they come to him immediately . But if you come to him in the name of the Sonne , into whose hands he hath put all things , he is readie to accept you , & to grant you whatsoever you aske in his name , Lev. 17. 5. it was death for a man , though his sacrifice was never so good , to offer it without a Priest ; and it is no lesse then death to any man to come to God without Christ , that is , the Lord doth not giue life to that man , he doth not raise him from nature , which is death enough . When we come to God with out the Sonne , what doe we els in so doing , but dishonour the Sonne ? We giue him not that honor which his Father would haue him to haue . What doe we else but robbe him of that which he hath purchased at a deare rate for even for this very cause did he suffer ▪ Therefore ( sayth he , ) he hath given him a name aboue all names . What doe we else but reioyce in our selues , and forget to giue all the glory to Christ ? Therefore whensoever you come to God , still take heede , that you forget not Christ , but that you come in his name . Secondly ; As we must not come without him , so we must come with confidence , & much boldnesse , if we come in his name ; and that especiall vse is to be made of it in the second place , to come with boldnes to partake of his All-sufficiencie , for it is in the hands of the Son , it is in the hands of a Mediator . The reason why great things are not done for vs , notwithstanding God is All-sufficient , is , because we come not with great faith ; If we were able to beleeue much , it would be to vs according to our faith . And what is the reason that we come not with great faith , but because we come not in the name of Christ ? Wee are discouraged in the sight of our owne weaknesse , or imperfections and frailties ; but if we did looke on Christ , and behold him , and come in his name , we would come with a strong faith , and if we did so , it would be according to our faith . When we come timorously and fearefully to God , when we come doubting whether we shall receiue it or no , it is a signe we come in our owne name ; When we come boldly and confidently , and make no question , but the thing we aske shall be granted , it is a signe that we come in the name of Christ ; and if we doe so , doe you thinke he will deny vs ? My Beloved , to what end hath the Father given him all things into his hands ? Why is he made rich with all treasures ? Is it that he might keepe it , and hoard it vp ? No , but it is to bestowe on those that his Father hath given him amongst men ; when a man hath riches it is a vanitie vnder the Sunne , sayth Salomon , to keepe them , and hoard them vp ; he were as good not to haue them , as not to vse them ; and doe you thinke that Christ will haue all things given into his hands for nothing ? Is it not to bestow on vs ? Doe you thinke , that he will purchase a thing at so deare a rate , and when he hath done , make no vse of it ? It is said Phil. 2. 8. 9. That , because he tooke vpon him the forme of a servant , and was obedient to the death of the Crosse , therefore his Father gaue him a name aboue all names , and therefore he did thus and thus vnto him , hath he purchased this for himselfe , for his owne sake ? Certainely , it was not for himselfe , for he had no neede of it , but he bought it for vs ; and will he not make vse of it , when he hath done ? therefore doubt not when you come in his name , you shall receiue , and that abundantly too ; when wee come in the name of his Sonne , he is able to deny vs nothing , onely remember this , that thou come with boldnesse . It is said , Ephes. 3. 12. that we haue this benefit by Christ , we come with boldnesse and confidence through faith in him . If a man through the apprehension and sight of his owne righteousnesse , of his owne sanctificati on , that measure of it , that hee hath obtained , thinke thus with himselfe , I haue thus walked with God , I haue beene thus perfect , I haue thus farre kept the way , I haue thus farre denied my selfe , and therefore I shall be heard . If he goe this way to worke , he shall finde many objections , much falsenesse in his heart , much vnevennesse in his wayes , that will discourage him ; therefore so , a man cannot come with boldnesse . But , sayth he , you shall come boldly ; through whom ? through ●aith in Christ , that is , if you come in Christ , consider that you are in Covenant with him , that you come in his name , that it is he you present to the Father , when you aske any thing at his hands , and thus you may come with boldnesse , what objection soever there can be made , they will be all easily answered in Christ. Then last of all , if it be in Christ , if it be put into his hands immediately , then whensoever you receiue any thing , let him haue the sacrifice of prayse , let it adde some new loue , and some new ingagement , and thankefulnesse to the Sonne . The Father hath done it for that purpose , that the Sonne might be honoured , that the Sonne might be magnified , that wee might learne to loue the Sonne , to serue the Sonne , as we doe the Father ; and therefore whensoever we obtaine any thing at his hands , let vs be thankfull to the Sonne ; Labour to see his grace abounding towards vs , and our hearts abounding to him in thankfulnesse , and in all the fruits of obedience . So much likewise shall serue for this poynt . Now we come to the next Conclusion , All things come alike to all ; The same condition is to the iust , as to the wicked , and to the good and pure , and to the polluted , to him that sacrificeth , and to him that sacrificeth not ; such as the good is , so is the sinner , he that sweareth , as he that feareth an oath . Hence I gather thus much ( before I come to speake of the application of these events to the sonnes of men , ) That All men are divided into these two rankes , either they are good or bad , either they are polluted or cleane , either they are such as sacrifice , or such as sacrifice not : There is no middle sort of men in the world ; all are either sheepe , or goates , all are either within the Covenant , or without the Covenant , all are either elect , or reprobates ; God hath divided all the world into these two , either they are the Lords portion , or the Devils portion . There are some Reasons of it . One is ; That God hath made all men to be vessels of honour , or of dishonour , there is no vessell of an indi●●erent or middle vse . Againe ; Who are they that divide the world ? God and Sathan : Either you belong to God , and are his portion ( as Deut. 32. 9. His people are his portion , ) or you are the Devils portion . And so likewise may we reason from the two principles , either a man is borne of the flesh , or of the spirit ; if he be borne of the spirit , he is spirituall , and if he be borne of the flesh , he is fleshly . And therefore in one of these two conditions hee must needes be ; which I obserue for this purpose . First , you see hence then , that there are but two places hereafter for men , as there are but two rankes of men ; there is no middle place , as the Papists affirme , there is no Purgatorie , or Limbus , either for the Fathers before Christ , or for Children now ; As they are all in one of these two rankes , in one of these two conditions , so there are but two places into which all men are divided , some to the one , and some to the other . But secondly ; The chiefest vse that wee are to make of it is this ; If it be so , if a mans condition must be one of these two , that either he is within the dore in the Kingdome of God , or without , that though some are come neere the Kingdome of God , some are farther off among those that are without . And againe , among those that are within the doore , some are farther in , some are not so farre , some haue proceeded farther into the Temple , some a lesse way , yet there are none in a middle way , but all are either within , or without , let vs then learne to consider , what our condition is , let not our perswasion and opinion of our selues , hang betweene both , but let vs come to this conclusion , to this disiunctiue proposition , Either I am in the number of those that are good , or that are bad ; either I am within the Covenant or without ; and so consider in which of these two conditions we are : Men are exceeding apt in this case to deceiue themselues ; and therefore when the Apostle hath occasion to speake of this , he premiseth that still , Be not deceived , such and such shall not inherit the Kingdome of God : and so in Ephes. 5. 6. Let no man deceiue you with vaine words ; for , for such things comes the wrath of God vpon the children of disobedience : That is , men are exceeding apt to deceiue themselues ; to be pure in their owne eyes , when they are not yet clensed from their filthinesse , to thinke their estate good , when it is not ; and therefore , beware , take heede that it be not so with you . What a miserable condition is it , that when a man hath beene at the paines to set vp a large building , he should then loose all his labour for want of a good foundation ? that a man should do as the foolish Virgins , get oyle in their Lamps , and make a great blaze for a time , and when they come to the very poynt , to the dore , to the gate , then to be excluded : Nay , what a folly is it for a man to deceiue himselfe in this . It may be , a man out of the corruption of his nature , may be willing to deceiue another ; but for a man to deceiue himselfe , it is exceeding great folly . And truely , as it is said of flattery , none can be flattered by another , till first he flatter himselfe ; So no man can be deceived by another , till first he be willing to deceiue himselfe . Therefore take heede of deceiving your selues . Beloved , there is a great backwardnesse in vs to come to the tryall ; as a crazie bodie will not indure the tryall of the weather ; as a weake eye will not indure the light , for it is offensiue to it ; So when the heart is not sound , this tryall , this searching , this examining of the heart , it is tedious , grieuous , and burthensome ; but yet , Beloved , it is profitable , it is that which makes vs sound in the faith , we must come to it sooner or latter , and it is best for vs to come to it , while we haue time to helpe it , if we finde things amisse . To haue a great fraight , and to make shipwracke in the Haven , were a greatfolly ; and therefore we should looke to the Barke , and see whether it be sound or no. To see in what estate we are , in which of these conditions we are . You will say to me , how shall we know ? I will name you but these foure wayes of tryall , that are named here : the Wiseman makes this difference of men , some are good , and some are evill , some are cleane , and some are polluted , some sacrifice , others sacrifice not , some are carelesse of an oath , others feare an oath . Wouldest thou know then in which of these two ●ankes of men thou art ? Consider then whether thou be a good man or an evill man , that is one distinction . Goodnesse consists in these foure things . First ; The tree must be good , as you haue it in Math. 7. 16. 17. that is , a man then is said to be a good man , when there is a good sap in him , when there is some thing in him that is good , when there are some supernaturall graces wrought in him , he that is not emptie of these , he is a good man : as it is said of Barnabas , he was a good man ; and how was that proved ? he was full of faith , and the holy Ghost . See then whether thou hast an emptie heart or no. You say a thing is good for nothing , when it is emptie of that excellencie , that should be in it ; when Wine hath not that in it , that belongs to wine , you say it is naught ; and so we say of all things else ; When a man therefore hath not that in him that belongs to a man , that is , to a man , as he was created in innocency , he is wicked and naught , a sonne of Beliall : but when he hath a blessing in him , as grapes haue wine in them , when he hath supernaturall grace wrought in his heart , when he hath the new Adam putting into his heart , the sap of grace & life , then he is good . Therefore see whether there be somewhat put into thee , more then is in thee by nature , see whether thou finde the new Adam effectually to cōmunicate new sap to thee , new grace , and new light to thee , as the old Adam hath communicated corruption ; See whether thou be made a good tree or no : for it is the tree , that makes the fruit good , and not the fruit , that makes the tree good ; So it is the man , that justifieth his worke , and not the worke , that justifieth the man : and therefore thou must first see , whether thou be in the Covenant , whether thou hast this seale , that thou seest some thing put into thee , which thou hast not by nature . Every man by nature is emptie : when grace is put into him , then he is said to be good . As it is good wine , when it is full of spirit , when it hath that in it , that belongs to wine ; So he is a good man , that hath that in him , which belongs to him in his regenerate estate . Secondly ; Consider whether thou bring forth good fruit , that is , not onely whether thou doest good actions , but whether they flow from thee , whether they grow in thine heart as naturally , as fruit growes on the tree , that flowes from the sap within . When a man not onely doth good works , but when he is zealous of them , it is his meate and drinke to doe them , when they flow from him , as water from the fountaine , then he is a good man : for if the tree be good , that is , if the heart be good , a man will be as readie , and will as naturally bring forth good fruit , as the tree , the Vine , or the Fig-tree bring forth their fruit . The third thing you shall see in the 2 Tim. 2. vessels are said to be good , to be vessels of honour ; when they are prepared to every good worke ; So when a man is good , and brings forth good fruit , and not onely brings it forth , but if there be any occasions to put forth the goodnesse , that is in him , he is parepared for it , as a vessell is prepared for such a turne , for such a service . The word in the originall signifieth , when a man is fashioned , as a vessell is fashioned : and the meaning of the holy Ghost is therefore to shew , that then a man is good , when his heart is fitted to good workes , when he knowes how to goe about them , whereas another bungles at them , and knowes not how to doe them , he is prepared for them ; and therefore there needs no more , but to put him and the good worke together , and he is readie to performe it . The last is ; When there is not onely a readines , but practice vpon all occasions , when a man doth good , as it is sayd , that Iesus Christ went about doing good . And therefore he is a good man that is a vsefull man , such a man that every one fares the better for , such a man as is serviceable to God & profitable to men . Before regeneration when a man is a stranger to this goodnesse , he onely serues himselfe , he is full of selfe-loue , all his ends are to looke to himselfe , that he may be kept safe ; he cares not what becomes of any thing els , so it be well with him ; but when once goodnesse comes into his heart , it hath this fruit , he goes about doing good ; because grace brings that principle into the heart , that never grew there before , that it the loue of God and man ; whereas before there was nothing but selfe-loue in him , which plant growes naturally in the garden of nature , when grace comes , it brings loue with it , and that loue makes vs vsefull , and serviceable both to God and man , So that whatsoever a man hath , what gifts , what knowledge , what authoritie he hath , he is readie to vse it for the good of others . As the Apostle saith of One simus in the Epistle to Philemon ; Now he is profitable to thee and mee , whereas before he was vnprofitable : So it may be said of all Saints ; when once this goodnesse is put into them , now they are profitable to God and man ; they doe serue God and man with their fatnesse , and with their sweetnesse , before they were vnprofitable to others , but now they are profitable both to themselues and others . This is the first note , by which you may know your selues : Art thou a good and vsefull man , dost thou goe about doing good , doe those fare the better for thee , with whom thou hast to doe , dost thou spend the fatnesse , and the sweetnesse , that God hath given thee , to serue God and man with it , then conclude thou art in the ranke of those that are the Lords portion , otherwise thou art yet without the Covenant , thou art yet in the gall of bitternes . The other three I must deferre till the afternoone . So much for this time . THE SECOND SERMON . ECCLESIASTES 9. 1. 2. 3. I haue sarely given my heart to all this , &c. WEE will now proceede to the second difference which remaineth ; and that is this ; Consider whether thou bee cleane and pure in heart , or polluted ; There is the same condition to the pure , and to the polluted . Now what it is to be cleane , or to be washed , you shall see 1 Cor. 6. 11. And such were some of you : That is , you were polluted with those sins , there named , but now ( sayth he ) you are washed . And wherein stands this washing ? He tels vs it stands in these two things : Now you are iustified ; now you are sanctified . You are iustified through the name of Christ ; and sanctified through the spirit of our God. So then , he is a pure man , or a cleane man , that is first washed from the guilt of his sinnes , that is , that hath no sinne lying vpon his Conscience , that hath not a polluted Conscience , which is a phrase vsed Titus 1. whose mindes and consciences are defiled . Now defilement , or pollution is in the Conscience , as Divines say , as a thing that is knowne is in the facultie , or vnderstanding that knowes it ; and therefore the man that hath committed any sinne , which yet continues vpon his owne score , which his Conscience is yet guiltie of , & for which he hath not yet gotten an acquittance from Almightie God , he is an impure man , he is yet vncleane ; for he is not yet washed from his filthinesse . A man againe that hath gotten any assurance of forgiuenesse , so that all his sinnes are put vpon the reckoning of Iesus Christ , and there are none that lye vpon his owne score , a man who hath made all his reckonings even with God , and hath some assurance therof such a man is washed from his filthinesse . Such a phrase you haue likewise in Ezech. 36. 25. I will cleanse you ( or wash you ) from all your Idols : That is , from all your Idolatrie , from all the sinnes that you haue cōmitted , I will wash you , that is , with imputation , or sprinkling of the bloud of Christ. The second cleannesse , is , when a man is not onely washed with the imputation of the bloud of Christ , and the assurance of pardon , but also when he is washed from the staine of sinne , when he is sanctified through the spirit , when sinne is mortified in him , when it is as well healed , as forgiven . And therefore if thou wouldest know whether thou art a cleane man or polluted , consider also this , whether thou hast a cleane heart or no , that is , whether thou hast such an habituall disposition of puritie and cleannesse , that thou canst not indure to looke vpon any sinne , no more then a man , that is of a neate and cleane disposition , can indure to see filthines , whether thou hast such a disposition , as that although thou be sprinkled with sinne from day to day , though thou be fowled and spotted with it , yet thou sufferest it not to abide in thy heart ; thy heart workes it out , as we sayd to you before . So that this you are to obserue , to finde out the cleannesse of a mans disposition , whether he can looke vpon sinne , as an vncleane thing , as a thing from which his soule hath an aversion , as a thing that he abhorres , that is , although there be some thing in him , that loues it , that delights in it , that likes it , yet the prevailing part of the soule abhorres it . Both the cleane and polluted may forsake sinne , and may turne away from sinne , and therfore in that the difference is not seene , but the difference is in this , that thou art able to hate and abhorre sinne , to looke on it as a thing that is filthy and vncleane . A Marchant , you know , will cast out his goods , when he is in danger of his life , but he hates not his goods ; So a man may cast away sinne , when it puts him in danger of ●inking into hell , or of the judgements of men . It is one thing to part with sinne , and another thing to hate sinne . A man may withdraw himselfe from sinne , he may giue it over , he may seeme to be divorced from it , and yet he may haue a monthes mind after it , he may doe with it still , as the husband of Michall , when shee was taken from him , yet , sayth the Text , he came weeping after her a far off , he longed after her still , and loved her still ; So a man may part with his sinne after such a manner , that still he goes weeping after it , he would haue it againe , he would faine inioy it , if it were not for some greater danger , or some greater trouble that he exposeth himselfe vnto ; as you see in Phaltiel , it was not for want of loue to his wife , that he parted with her , but it was out of a desire he had to saue himselfe , to escape the danger of the Kings wrath , imprisonment , and death , that would haue followed vpon it . Therefore consider what hatred you haue of sinne , and by that you must judge whether you haue a cleane disposition or no. You must not thinke any man is perfectly cleane , and pure , but he is a cleane man , that suffers not any impuritie to take quiet possession of his heart , although he haue vncleane thoughts and vncleane affections ( as all sinfull thoughts and affections are ) though sinne may passe through his heart , as they passed through the Temple , yet he suffereth it not to set vp Tables in the Temple , to set vp an Idoll in his heart , he suffereth it not to make any breach of Covenant with God , to be adulterous against him ; though there may be many glances , some adulterous and vncleane actions , that is not the thing that breakes the Covenant , when the heart is still wedded to God , and chooseth God , and no other . And therefore , I say , in that it is not seene , but consider what thy disposition is , whether thou hate that sinne all the while . A man that is of an impure spirit , of an impure heart , when he is with impure company , when he delights himselfe with impure thoughts , then he is where he would be , he is then in his owne element , and when he is otherwise , he is where he would not be ▪ On the other side , he that hath an habituall disposition of purenesse and cleannesse , though he may be transported to those acts of sinne and pollution , yet his heart hates it , he is not where he would be all the while , he is not vpon his owne center , his heart still fights against it , and resists it ; therefore consider with thy selfe , what thy heart is in this case , whether thou haue a heart that hates vncleannesse , or whether thou hast yet a swinish disposition , that thou lyest in the mud , and delightest to lye in it . A man may fall into the mud , but he delighteth not to be there ; no more will a cleane disposition delight in sinne . And you may know it by this effect , where the disposition is vncleane , there sinne abides , till it staine the heart , till it make a man spotted of the world , that is , it causeth him to keepe a tract in sinne , that a man may say , this is the path he walketh in , it causeth him to weare the livery of sinne , that he may be knowne by it from day to day , it causeth the spot so to sinke into the soule , that a man may see he is such a man. This is to haue an vncleane disposition , when vncleannesse so cleaues to his soule , that they agree together : whereas in a man that hath a pure disposition , it is not so ; as , 1 Ioh. 3. 3. he that hath this hope purifieth himselfe : The meaning is this , there is a double hope ; there is the hope of the hypocrite , that is a dead hope , that doth not set a man on worke to cleanse himselfe from fil●hinesse . There is againe , a liuely hope , spoken of in 1 Pet. 1. 3. that sets a man on worke to clense himselfe ; that is , when a man hath a true hope , a reall hope to haue that vndefiled inheritance , he considers this with himselfe , that an impure heart , and an vndefiled inheritance will not stand together , and because he hopes for it in good earnest , ( it is not a false hope , it is not a dead hope ) therefore he sets himselfe on worke indeede to purifie himselfe ; he that hath that hope purifieth himselfe , he cleanseth himselfe . Who ever therefore doth not purifie himselfe , it is an argumēt that his hope is dead which he hath of being saved , it is but the hope of an hypocrite ; a hope that will stand him in no steede ; for it brings forth no endevour : that is the second thing . I must be briefe in this , because this is not the poynt I intend , but that which followes . The third expression here vsed , is , he that sacrificeth , and he that sacrificeth not . This is but a Synecdoche , where one particular is put for all other kindes of holy duties ; But the meaning is this ; you shall know a man by this , in which of the two conditions he is , he whose heart is vpright with God , he dares not omit any holy ordinance , he dares not omit any sacrifice , he dares not performe forme them in a slight and negligent manner . He againe whose heart is false , sacrificeth not , that is , either he omits the dutie , or else he omits the substance and life of the dutie . You know in Iam. 2. 10. he sayth there , he that abideth in all , that keepes all the Commandements , and yet fayles in one , he is guiltie of all ▪ and so you may say of the ordinances , he that keepes them , he that observeth them , but yet fayles in one , it is argumēt enough , that he makes not Conscience of any . You shall finde this true , that whosoever he is , that sacrificeth not , that is , he that prayes not constantly , he that heares not , he that reades not the Scriptures , he that sanctifieth not Gods Sabbaths , he that partaketh not of the Sacraments , &c. he that vseth not holy Conference , and fasting , and prayer in its season , such a man is in an evill condition ; It is given here as a note of an evill man , he sacrificeth not . But you will say to me ▪ may not a man , whose heart is vnsound , keepe a constant course in sacrificing to the Lord , that is , in praying to the Lord ? May he not keepe those ordinances constantly ? Beloved , I answer ; He may keepe them constantly , that is , he may doe the outside of the dutie , he may performe the dutie in a formall manner ; and many times men are deceived with this , it is an vsuall case , ( nothing more vsuall in the Church of God , ) for a man to content himselfe with a perfunctory , ordinary performance , a customary performance of good duties ▪ But herein Sathan deceiues men , as we deceiue children , when we take from them gold and silver , that is truely precious , and giue them Counters , things that haue no worth in them ; onely they haue a good glosse vpon them , which quiets them , because they be children , because they cannot put a difference betweene things of show , and things of true worth ; for even thus Sathan vsually quiets the Consciences of men , with these bare formes of pietie , because they are not able to discerne , not able to distinguish betweene the precious duties , and the right performance of them , and betweene the formall and emptie performance , which hath an outward splendour and glittering shew of performance ; but in truth he cozens and deceiues men with it ; therefore , I say , a man may doe these duties , he may be constant in prayer from day to day , he may be constant in hearing , and performing all the ordinances of God , in sacrificing ( as the Wiseman speakes here , ) yet for all this , not be one of these good men , according to this note , because he doth not performe them in a holy and spirituall manner . You will say to me , how shall I know that ? You shall know it thus ; when the ordinances of God are spiritually performed , when holy duties are performed in a holy manner , you shall finde these effects in them : First ; They are a fire to heate the heart ; as in Iere. 23. my word is as fire . Againe , They quicken the heart , when it is dead , heavie , and dull , and indisposed to any good dutie , they raise and quicken it . Againe ; They build vs vp ; we are g●iners by them , wee grow more rich both in grace and knowledge : Iude. 20. verse , Edifie your selues in your most holy faith , praying in the holy Ghost ; As if he should say , that will edifie you : and you know what Christ sayes , take heede how you heare , for to him that hath , more shall be given ; that is , he that heares as he ought to heare , every time that he heares he growes something more rich , he gaines some more saving knowledge , some greater degree of saving grace . Againe ; The ordinances of God heale the soule ; They heale the distempers of it , they compose it and put it into a good frame of grace : as in Iob 15. 3. 4. sayth Eliphas there to Iob , dost thou dispute with words not comely , &c. with talke that is not profitable , surely , sayth he , thou restrainest prayer from the Almightie ; As if he should say , Iob , if thou diddest pray , thou wouldest not fall into these distempered speeches , as thou dost ; thy heart would not be so disordered , thou wouldest not be so passionate and froward , as thou art ; therefore surely thou restrainest prayer . Whence I gather , that duties performed as they should be , compose the heart , and heale those d●stempers . Againe ; They make the heart fruitfull ; and therefore they are compared to raine , that fals vpon the earth , and comes not in vaine . Againe ; They teach vs to disti●guish betweene good and evill , to divide the flesh and the spirit ; still a man sees somwhat more then he did in his owne heart , he sees the good , that is in it , and the corruption , that is in it . Lastly ; They cleanse the heart , yea the heart of a young man , where lusts are strong , where the staine is deepe , and will not out without Fullers sope , David Psal. 119. 9. sayth , that the Word clenseth the heart , &c. Wherewith shall a young man clense his heart , &c. Now then examine thy selfe , whether thou so performest these ordinances , and holy duties , that God commands thee , that thou finde these effects of them ; If thou dost , then thou art one that sacrificeth , if otherwise , then thou art one that sacrificeth not ; and therefore consider whether thy heart be warmed by them ; If they be to thee as painted fire , such as hath no heate , thou dost not sacrifice , it is but an outward forme ; consider if they quicken thy heart , or if it be as dead , and as backward , and as indisposed to good duties , and as prone to things that are evill , after thou hast performed them as before , if so , though thou seeme to sacrifice , yet thou art of the number of those that sacrifice not : dost thou finde it doth not divide the flesh , and the spirit , that it is as a ●word without an edge , that it is as salt , that biteth not , which doth not clense the heart ? it is an argument thou dost not performe them , as thou shouldest ; for there is a sharpnesse in holy ordinances , that makes vs sound in the faith , because it discovers to vs the secret corruptions of the heart . Dost thou finde thy lusts as strong , as they were ? are they not clensed out ? it is a signe thou dost not vse the scowring as thou shouldest ; and so we may say of all the rest . Dost thou finde the word to fall vpon thy heart , as the raine fals vpon the earth , or as vpon a stone , that sinkes not into it , that makes it not more fruitfull ? Dost thou finde that thou dost heare from day to day , and yet art not richer in grace , and in knowledge ; That it cannot be sayd to thee , that thou hast so much more , as thou hast heard more ? Dost thou finde that prayer builds thee not vp , that thou gettest not some strength , some strong resolution , that thou confirmest not thy Covenant with God , thy purpose of abstaining from sinne , and the like , that there is not somewhat added to that spirituall building ? thou art in the number of those that sacrifice not , though thou keepe a constant course in performing religious duties . So much likewise shall serue for this . The last expression is , He that sweareth , and he that feareth an oath . That which is said of this sinne , may be applyed likwise to all others , and so here is a fourth difference betwixt the good and bad . A man who is within the Covenant , hath this propertie , that he feares sinne , and dares not meddle with it , that is , he will not neglect looking to his heart , he will not be negligent in keeping a Watch over his heart , and over his wayes , but hath a continuall eye vpon sinne , as we say Timor ●igens oculos , &c. what a man feares , he will be sure to haue a continuall eye vnto it . If a man be about a busines , and there be any thing that he feares , he will neglect his worke to haue an eye vpon that , whatsoever it be . If a man feare sinne , he will be very diligent in watching himselfe , in taking heede that sinne come not vpon him by the by , with some by-blow , that he looked not for ; such a man hath a continuall eye vpon sinne , he is exceeding diligent in looking to his heart and wayes ; when another man neglects it , and therefore easily slips into sinne , now into an oath , now into Sabbath-breaking , sometimes to the omission of prayer , sometimes to the lust of vncleann●sse , sometimes to lying and dissembling , sometimes to one sinne , sometimes to another ; and the reason is , because he is negligent . The foolish goes on and is carelesse , that is , he feares not sinne , and therefore he neglects , having an eye to sinne . Now that you may finde out more distinctly , what this feare is , consider this , he that feares , he doth not onely feare the sinne it selfe , but he feares any thing that he hath a suspition of , he feares any thing that is doubtfull ; if it be such a thing , as may be evill to him , he feares it ; So , a man that feares sinne , though it be not cleare to him , though he be not fully convinced that such or such a thing is a sinne , yet if he be one that feares sinne , he will not meddle with it . Put the case he doubt whether the Sabbath should be so strictly kept , notwithstanding ▪ because he is doubtfull of it , he will not meddle with it . Put the case , he doubt whether gaming is to be vsed , if he feares , he dares not meddle with it . As if there should be intimation given to a man , that such a cup or such a dish were poysoned , he would not meddle with it , because he feareth it , he feareth death , he feareth sicknesse , so a man that feareth sinne , if there be but a su●pition of it , though others swallow it without making any bones of it , yet he dares not ; and therefore consider what thou doest in that case . Besides , when a man feares , he not onely feares the thing , but that which may make way to it : for feare , you know , sets the heart to prevent evill to come ; the object of it , 18 , Malum ●uturum , whereas the object of griefe , is present evill ; so it is also with those that feare sinne . Put the case , sinne be farre off from a man , yet if he feare it , he will not come neere the occasions , that might leade him to it , but keepes himselfe farre from it ( as in Exod. we are commanded , keepe thy selfe farre from an evill matter , ) he dares not suffer his thoughts to wander , he dares no gaze vpon vnlawfull objects , he dares not come into company with them , that will infect him , he dares not come neare the traine , though he be farre off the blow . Thus a man is affected that feares . And hence it is that when a man is possessed with a disposition of feare , he doth not onely feare for a fit , but if it be a thing that he naturally feares , it is a constant feare , he feares it at all times . You shall finde evill men may feare by fits . Ahab feared , when Eliah brought a terrible message to him , he feared and humbled himselfe : So Phar●oh feared , when Moses brought vpon him those heavie iudgements , and plagues ; but these feares of theirs were as mists , which cleared vp againe , that continued not ; and therefore you haue that expression in the Proverbes , Blessed is the man that feareth alwayes ; as if he should say , by this we shew the sinceritie of our feare , that we doe not feare by fits , but feare alwayes . The ground of it is this ; such a man feares onely the wrath of God , he feare● onely the evill , and therefore when that is taken away , he feares no more ; but with the godly man it is quite contrarie , he feares the Lord and his goodnesse , Hosea 3. 5. and therefore when there is an end of evill and afflictions , when the feare of that is blowne over ▪ when goodnesse comes in the roome of it , when God beginnes to shew mercie to him , to giue him health , and peace , and quietnesse , when he is rid of his sicknes , of his troubles , crosses , and calamities , his feare doth not cease , ( as the feare of Ahab did , ) but he feares God still , yea he feares him now more then ever . The more Gods goodnesse is increased towards him , the more he feares ; because the more his loue is increased , the more his tendernesse of Conscience is increased , the more sweetnesse he findes in God , and therefore the more he is afraid to loose it , the more he is afraid of any breaches betweene God and him . This you shall finde in those that feare . Againe ; You shall finde a difference in the object , the thing that they feare . When the feare of God , and the feare of men , shall come in competition , there is the tryall ; When a man shall be threatned by man with death , when he shall be threatned with the losse of his goods , the losse of libertie , the losse of any thing that is precious vnto to him , and on the other side ▪ God shal● threaten eternall death . The question now i● , whether of the●e he will feare most ? mortall man , whose breath is in his nostrils , or the eternall God , whether shall sway him most ; The feare of man ▪ which is a s●are on the one side , or the feare of God , and disobedience to him on the other side . When thou art put vpon such a strait , 〈◊〉 a tryall , that thou must offend one of them ; consider what thou doest in this case . You know what Christ sayth , feare not men , the 〈◊〉 that they can doe , is but to take away life , but feare God , for he can cast thee into hell . Now therefore , examine thy selfe , whether thou fe●re men in such a case , when a good conscience is to be kept ▪ and thereby some evill is to be vndergone from men , whether thou wilt rather adventure that , or the wrath and vengeance of Almightie God , &c. And ( which is of the same nature ) whether a man 〈◊〉 the doing of evill ▪ or the suffering of evill most , whether a ●a●feare sinne or crosses more , when they come in competition , you shall finde this , he that is most fearefull of 〈◊〉 , he is m●st bold in all things else . And on the contrary ; he that feares other things most , he feareth sinne least ; and the reason of this is , because a godly man lookes vpon sinne , as the maine ; he knows that toucheth him in the maine , it toucheth him in his freehold , and therefore , if he be to vndergoe povertie , disgrace , imprisonment , if it be death , any of these things , he feares them not ▪ ( for , sayth he , thes● are lesse evils , these touch me not in the maine , ) but if it be sinne , he lookes on that , as the greatest evill , and therefore feares it aboue all things . So now by this , thou shalt know what thy feare is , whether thou feare the doing of evill , or the suffering of evill . Last of all , consider whether thou feare the word of God , when there is nothing but the meere word , when there is nothing but meere threatnings ; as in Isa. 66. 2. I will looke to them that tremble at my Word . If thou feare onely the actuall affliction , the judgement , the crosse , when it pincheth thee , and is vpon thee , any naturall man is able to doe that ; but the wise man sees it before , he beleeues the threatning , he sees it in the cloud , before it be shed downe in the storme , he feares the word of God , and trembles at it , because he beleeueth it , when others beleeue it not . Therefore consider by this , whether thou be such a one as feares sinne , whether thou hast all these properties of true feare , or whether on the other side , thou art carelesse of sinne , whether thou be one that sweares , or one that feares an oath . So much shall serue for this poynt ; All things come alike to all ; and the same condition to the iust as to the wicked , &c. The next poynt , that we haue to obserue out of these words , is this ; For the time of this life , there are the like events to good men , as to the wicked : That is , though God be All-sufficient , though he make good his All-sufficiencie to the Saints , so that he is a Sunne and a Shield vnto them , and no good thing is wanting to them , nor any evill thing can come neere them , yet for all this , for the time of this life , in this world , there are the like events to both , he deales with the one , as with the other . This is his common course , as the Wiseman expresseth it both here , and in other places . In the 11. verse of this Chapter , I obserue , sayth he , and I see , that the Race is not alwayes to the swi●t , nor the battaile to the strong , nor Riches to a man of vnderstanding , nor fav●ur to men of knowledge , &c. but he that is weake gets the battaile , & he that is more vnwise gets favour , &c. So , he that deserues the best , misseth it , and he that deserues the worst , obtaines it . So , likewise in the 8. Chapter , you shall see this fully , if you compare that and the latter end of this ninth Chapter together ; There is , sayth he , a man that rules to his owne hurt , and to the hurt of others ; yet , sayth he , this man continues in it , yea , he continues in it in peace , even to his graue , and not so onely , but when he is gone , and is come from the holy place , that is , the place of Magistracie , ( that is there called the holy place , ) it is all forgotten ; though he had done evill , yet he continued in peace , and died in peace , and after also there was no blemish cast vpon him , but it is forgotten ; this I haue seene , sayth Salomon . Againe , you shall finde it as true on the contrary side ; I haue seene , sayth he , a poore man that was wise , that hath delivered a Cittie , when a great King had made forts against it : That is , though he were a poore man , yet through his wisedome , he delivered it from a great King ; but , sayth he , this also was forgotten ; The poore man was forgotten , and so the good ruler was forgotten , and the evill ruler was forgotten . And as it is said of the ruler , so it is said of the errour which comes from the face of the ruler ; I haue seene , sayth Salomon , a vanitie vnder the Sunne , that ariseth from the face of the ruler , that is , from the errour of the Ruler . What is that ? Folly is set in great excellencie , and the rich set in low place . I haue seene servants on horse backe , and Princes walking as servants on the ground , Chap. 10. 6. 7. That is , those that were holy and good , they were rich , how poore soever they seemed to be , they were wise , howsoever the world accounted of them , they were Princes , though the world reckoned them as servants : And on the other side , those that were evill , they were poore , though they appeared to be never so rich , they were base , though they seemed to be never so noble , they were foolish , though they seemed to haue the repute of wisedome . Now , sayth he , I haue seene these servants on horse-backe , sitting in great excellencie , when others , though they were Princes , haue beene set in low places , and haue walked like servants on foote . Thus you see , that all things come alike to all , so the Lord disposeth it ; If you looke to the condition of things , you shall see , that all bastards escape not afflictions , and againe , that many sonnes haue but little affliction . You shall see againe , that not all evill men haue prosperitie , nor all good men are followed with adversitie ; but God disposeth these things promiscuously . You shall see Iosiah , a good King , slaine with an Arrow , when he changed his cloths , and covered himselfe , and dissembled his person , even as well as Ahab was . You shall see no difference in the case , as it is decribed 2 Chron. 35. the same condition fell to them both , they both disguised themselues , the Archers both shot at random , God directed the Arrowes to both of them , both were sicke and wounded in their Chariots , both were carried out of the battaile , yet the one a very good King , and the other a wicked King. You see againe Ioseph was put in Prison for his innocencie , as well as Pharaohs Butler and Baker were for their offences . You see Moses and Aaron were excluded out of the land of promise , as well as murmuring rebellious Israell : the same condition was to the one as to the other . If againe you looke vpon the good successe of men , you shall finde it the same . You shall finde Nebuchadnezzar prevailing , and raigning fortie yeares in pro●peritie , as well as you see King David raigning forty yeares , and Gods hand was with him to blesse him in all this . All this you see vnder the Sunne . Onely this you are to obserue , that it is but for a time , that the Lord doth this ; he doth it not alwayes ; this is not the constant condition , either of the one or of the other ; and therefore you must know , ( that this truth may be cleare to you ) that God vseth a libertie in these two things . First , he vseth a libertie in Election ; he chooseth one and refuseth another ; and that for no other reason , but because it pleased him . Secondly ; in his punishing and rewarding the sonnes of men , elect , and reprobate , he vseth a libertie in these two things . First ; In the time of their afflictions and rewards . And secondly ; in the manner and qualitie of their rewards and punishments . In the substance it selfe he vseth no libertie at all ; but this is an infallible rule , that will be alwayes true , That he rewards every man according to his worke , he rewards the good , according to his worke , and he rewards the evill , according to his worke : but yet , I say , with this difference , in the time he vseth a libertie , it may be , he deferreth the rewarding of such a man a long time , he deferres likewise the punishmēt of such a one a long time ; with others he deales quite contrary , he sends punishments vpon them presently after the sinne is committed , he giues a reward presently after the good deede is done . And so likewise in the manner of the punishment : there are punishments of divers sorts , some are more secret punishments , some are more scandalous , some are taken out for examples , that others may feare ; others he lets alone , and makes them not examples . This libertie he vseth in the dispending of his punishments ; and the like he doth in his rewards . Some he rewards openly for their well-doing , that others might be incouraged ; Some men he suffers to waite a long time , and there comes no present reward ; he shall haue it , he shall haue a reward according to his works ; but yet this libertie God vseth in the dispensation of it . The vse we should make of it is this ; If this be so , then let vs not be offended , let vs not thinke , that God is not therefore All-suff●cient , because he deales sometimes with the righteous according to the workes of the wicked , sometimes with the wicked according to the workes of the righteous ; for you see , he will be All-sufficient , he will keepe the substance of this rule , he will reward every man according to his worke , he will make good his All-sufficiencie in performing his promises to them , that belong to him ; and againe , he will make good all his threatnings to those that are enemies to him . But now for the time of his dispensation , and administratiō of things , it is true , he takes a libertie to himselfe . And to make this the clearer to you , I will doe these two things . First , I will shew you the reasons , why God doth thus for a time , why thus he disposeth all things for a certaine season . And secondly , I will shew you this , that though he doe thus for a season , yet certainely , he is All-sufficient ; To the good it shall goe well , and it shall goe ill with the sinners . First , I say , God doth thus for a time : And why ? One reason is ; That God may try the faith and sinceritie of men ; for if when men haue sinned , God should smite presently , if when they doe well , God should reward them presently , they would be drawne to well-doing , and from evill-doing , not by sinceritie and by faith , but by sence . Now the Lord therefore deferres it , he puts it off , that those that are proved , may be knowne , that what men doe out of sinceritie may appeare to be so , that men may liue by faith , and not by sence , that men might be drawne to liue by right respects , and not by sensuall and carnall respects ; as they would doe , if either his punishments were presently , or his rewards . Secondly ; The Lord doth it to spare mankinde ; for if the LORD should punish presently , men should perish from the earth . And therefore he doth in this case , as Generals are wont to do with their Souldiers , when there is a generall fault committed , they cast lots and picke out two , or three , and put them to death , that the whole Armie may be saved ; So the Lord doth , he takes here and there one , whom it may be , he followes with open and great judgements for open sinnes ; But for others againe , the generalitie , he suffers and lets them alone , because he would spare mankind . This reason I finde vsed , Gen. 6. 3. the Lord sayd there , when he was about to destroy man from the earth , My spirit shall no longer striue with man , for he is but flesh : That is , if I should continually deale with men , as I doe now , if I should take them , and sweepe them away with the Besome of destruction , as I doe these , there would remaine no flesh vpon the earth ; and therefore , sayth he , I will not striue with them , but beare with them patiently , though their sinnes are great and many . Againe ; the Lord doth it , that he might keepe from vs the events of things ; It is his good pleasure to reserue them to himselfe , and therefore he goes not in a constant course . When men sinne , he doth not presently punish , neither when a man doth well , doth he presently reward him , that is , he goes not in one tract , as it were , but sometimes he doth the one , and sometimes the other , promiscuously ; and for this end , sayth the Wiseman , he hath made this contrarie to that , that no man might finde any thing after him : That is , that he might leaue no foot-steps behinde him ; ( as we haue that phrase vsed , Rom. 11. 33. How vnsearchable are thy wayes , and thy Iudgements past finding out . ) The word in the originall signifieth , that when God goeth , he leaues no vestigia , no print behinde him , so that a man cannot say , he will goe this way , he goes it not so oft , as to make a path of it ; I speake of these particular things , he doth not so dispence good , and evill , punishment , or rewards , that a man can say , the Lord will doe this . And the reason of this is , because future things , the event of things , it is his good pleasure to keepe to himselfe ; as he sayth Act. 1. 7. It is not for you to know the event of things , which the Father hath kept to himselfe , and therefore he vseth this promiscuous dispensation of punishment , and reward , that he might hide these things from the sonnes of men . Fourthly , he doth it likewise , that he may bring forth the treasures , both of his wrath , and of his mercie . You will say , how shall that be done ? Sayth God , if I should presently cut off a sinner , and should not forbeare him , his wickednesse should not be full ; I will let the Amorites alone , Gen. 15. 16. That the measure of their sinne might be fulfilled : That is , God purposely forbeares them , with great patience , Rom. 9. 22. He leaues them , and heapes mercies and kindnesses vpon them , that they might continue in their sinnes , and abuse his patience , recompensing him evill for good , and then he drawes out the treasures of his wrath . If he should take them suddenly and cut them off , there might be but some of his wrath manifested vpon the sonnes of men ; but when they runne a long course in sinning , when they make a heape of sinne , then God drawes out the treasures of his wrath and power ; that is the very reason vsed , Rom. 11. 22. and likewise Rom. 2. 4. The Lord hath certaine treasures of wrath , as wee see Deut. 32. 33. 34. 35. Where speaking of the children of Israell , he sayth , that he suffered them to grow , ( that is the meaning of that place ) as a man suffers a Vine to grow , I suffered you to bring forth grapes , I did not trouble you , nor interrupt you ; but when you should haue had good wine in your grapes to refresh God and man , sayth he , your wine was as the poyson of Dragons , and as the gall of Aspes ; in steede of doing good , and being serviceable to men , when I gaue you so much rest and peace . The wine you brought forth was hurtfull to man , as poyson , and as the gall and bitternes of Aspes , which is the most hurtfull thing in the world . Now , sayth the Lord , all this , I haue done , that I might lay it vp ; I haue sealed it vp among my treasures ; for vengeance and recompence is mine : That is , therefore I haue suffered all this , that I might draw forth all my treasures of wrath , which otherwise would be hidden , and never opened and manifested to the world . The like he doth to the godly ; he suffers them to goe on , he suffers them to doe well , and yet for all this hee giues them no present reward , but leaues them to the malice of men , to the hand of the enemy , and suffers them to prevaile against them , he suffers them to be in povertie , in persecution , in prison , to be taken away by death , &c. And why doth he suffer such varietie of temptations to come to them ? Iam. 1. because their grace , and their patience , and their faith might be more tryed , that they might haue a larger Reckoning . Math. 5. 10. Blessed are those that suffer for righteousnesse sake ; and by this meanes he drawes forth the treasures of his mercie . If the reward should be presently , it should not be so great a reward ; but when he suffers any man to doe well , and then lets him waite , by that meanes he takes occasion to be the more bountifull ; as he sayth to them , Heb. 10. 36. When you haue done his will , you haue neede of patience : That is , the Lord still deferres , that you might shew your patience , that you might haue the honour to suffer , as well as to doe , and so he might shew forth on you the riches , and the Treasures of his mercie . Lastly ; another reason why God doth it , is , because the time of this life is the time of striving , of running , of acting , it is not the time of being rewarded ; as Iam. 1. 12. Blessed is he that indureth the time of triall . God puts a man for the time of this life to many trials , he puts a good man to suffer many crosses and afflictions , to see whether he will beare them or no , he giues not him present libertie , present prosperitie , nor present rewards , &c. Sayth he , When he is tryed , then he shall receiue the Crowne of glory , which he hath promised to them that loue him : then , and not before ; so , I say , the time of this life is the time of striving . You know men doe not giue the reward till the wrastling be done , they are not knighted , till the battaile be ended , they giue not the garland , till there be an end of the combate , Therefore Rom. 2. 5. The last day is called the manifestation , or declaration of his iust Iudgement ; So that till then there is no declaration of the just judgement of God , one way or other ; There is not a declaration of wrath till then , nor a declaration of mercie till then , for a time therefore , the Lord suffers them to goe on , he dispenceth the event of good and evill , of punishments , and rewards promiscously , that the sonnes of men might be tryed ; but when the race is done , then he will make good his promise to the one , and his threatnings vnto the other . But now , though the Lord doth this for a time , as you see he doth for a season , yet ( Beloved ) remember this againe for your comfort , that it is but for a season , it shall not alwayes be so ; as the Wiseman resolues in the Chapter before my Text ; Sayth he , howsoever it fall out , I know it shall be well with the righteous , and it shall be evill with the wicked ; It is certaine that every man shall be rewarded according to his workes . Godlinesse hath the promise of this life , and of the life to come . And againe , vngodlines hath the curses of this life , and of that which is to come ; and certainely , they shall be both fulfilled . And that it may be made cleare to you , consider this ground for it , that though the wicked prosper a while , and good men suffer affliction a while , yet it must needes be that this must be the issue of it . First , because the Iudge of all the world must needs be righteous , as sayth Abraham ; As if he should say , the first standard of Iustice , the first rule , the first measure , either that must be right , or els there can be no rectitude in the world . Now that cannot be ; you see there is a rectitude amongst men , there is a justice amongst men , there is a kinde of even carriage among the creatures , and therefore the judge of all the world that giues all these rules , that sets all these measures , all things in this evennesse , and that keepes vp that which otherwise would fall in sunder , surely he must needs be righteous , and therefore he must needes doe well to the righteous , and reward evill to the wicked . Secondly , this is cleare from his immutabilitie : looke what God hath done in former times , he must needs doe the same ; Goe through all the Scriptures , and you shall finde that still the evill in the end were punished , and the good in the end were rewarded ; he is the same God still , he is still as holy as he was , still his eyes cannot abide iniquitie , still he is as powerfull as he was , there is no change in him , nor shadow of changing . And therefore thinke with thy selfe , he that was so severe against Saul for breaking the Commandement , he that was so severe against Balaam for loving the wages of vnrighteousnesse , he that was so severe against Vzziah for touching the Arke , for medling with holy things , for drawing neare in an vnholy manner to him , he that consumed Nadab and Abihu with fire from heaven , because they came with strange fire , ( so doe we when we come with carnall affections to performe holy duties ) he is the same , and though he doe it not to thee on the suddaine , as he did to them , ( for he did it to them for example , that they might be rules for future times , that he might not onely deliver precepts , but might second them with examples , ) yet being the same God , he will doe it to thee at length , if thou fall into the same sinne ; he that strucke Ananias and Saphira with death for speaking against the truth , and against their Consciences , he will doe the same to thee , though he doe it not in the same manner , ( because it was extraordinarie , he drew them out for examples , ) and so I may say of rewards , it is certaine he will doe the same . Moreover , it must needes be so , because Gods blessednesse stands in the execution of his owne Law , in proceeding according to it . Take all the Creatures vnder the Sunne , and their happinesse stands in keeping close to that rule , that God hath given them : The fire is well , as long as it followes that rule , the water , and so every Creature ; Man to whom the Law was given , his happines is to keepe the Law , in doing it thou shalt liue : The great God hath made a Law to himselfe , that is , he hath expressed himselfe , his blessednesse consists in keeping it , and therefore be assured , that whatsoever his Law is , it shall certainely be performed . The Law , you know , is this ; Either thou shalt keepe these things , or thou shalt die for it . Now a disjunctiue proposition is true , we say , if either part be true , that is , if a man doe not keepe the Law , of necessitie he must be punished , or else Gods Law should be broken ; but if either be fulfilled , the Law is kept ; So I say , it must needs be , that the Lord must doe that , wherein his blessednesse consists . Though a sinner prolong his dayes , and though his punishment be long deferred , and sentence be not speedily executed , yet certainely it must needes be executed , for the Lord must needs act according to that rule he hath set to himselfe . Last of all , if the Lord should not doe it , he should loose his glory ; If wicked men should alwayes prosper , if good men should alwayes fare ill , men would say , there were no God in heaven , to rule things , to administer things by his providence ; therefore , sayth he , I will bring it to passe , that you may know that I am the Lord. So then , seest thou a wicked man doing wickedly , and yet not punished ? He cannot continue long ; the Lord should loose his glory if he should . Seest thou a good man that continues in his righteousnesse , and yet he suffers adversitie and affliction , he is set in a low place , he walkes on foote , &c. he cannot continue so long ; for the Lord should loose his glorie , and the Lord will not loose his glorie , he is exceeding tender of his glorie . And therefore this Conclusion must be set downe , that though for a time all things fall alike to good & bad , though God dispence them promiscuously for a season , yet certainely the issue shall be , it shall be well with the righteous , and it shall be ill with the wicked . Therefore ( to proceede a little further ) let not holy men be discouraged , because they see things goe ill with the Churches ; be not discouraged at it ; for it shall be well with them in due season . You shall see Psal. 129. 3. that the Lord suffers evill men to plough the Church , and to make long furrowes on the backe of it ; but yet , sayth he , in the fourth verse ; The Lord will cut the cords of the wicked ; He will cut their traces , they plow long , and make deepe furrowes ; but yet the Lord at length cuts the cords of the wicked . The horses that draw the plough , as long as the traces hold , they draw ; but when they are cut , they can draw no longer ; So the Lord will doe , he suffers the Church to be plowed , when they doe not Iudge themselues , wh●● they doe not plowe themselues , when they doe not humble themselues , then he sets the enemies of the Church to plowe them , and to humble their soules , and this he doth for a certaine season ; but when he hath done , he cuts their traces , he cuts their cords , and that in due season . As for example ; He suffered Pharach a long time to plowe the Church ; you know how long he afflicted it , you know what long furrowes he made vpon it ; but yet when the period was come , the period that God had set , the fit time , then God cut his traces , that is , he suffered him to plowe no longer , but destroyed him . And so H●man in the story of Hester , he plowed the Church a while , till it came to the very poynt , to the exigent , that he should haue swallowed it vp , and then he was taken off from plowing any longer , then the Lord cut his cords , and set his Church at libertie . And so he did with the Midianites ; They plowed the Church for a time , ( as through the whole storie of the Iudges we see ) they plowed them for a certaine season , till they were plowed enough ; and when they were humbled , repented , and cryed to the Lord , ( as you shall see every where ) then , sayth the Text , the Lord heard them , and cut the cords of the wicked , he suffered them to plow no longer . But these places will be the clearer , if you compare them with Isa. 28. 24. sayth the Lord there , Doth the plow-man plowe all the day ? Rather , sayth he , when he hath plowed enough , ( marke it ) when he hath broken the clods , then he casts in the seede , &c. And who hath caused the plow-man to doe this . Is it not I the Lord ? If the Lord hath put this wisedome into the plow-man , that he plowes not all day , but when he hath plowed the ground enough , he stayes the plowe , and sowes the seede , will not the Lord doe so with his Church ? therefore , Beloved , be not discouraged , let not your hearts faile , though you see him plowing of the Church , though he suffer the enemy to prevaile against it ; for in due time the Lord will cut their cordes . You haue a cleare place for it Deut. 32. 35. where speaking of the enemies of the Church , sayth he , his foote shall slide in due time , ( that is the expression there ) that is , perhaps you may complaine , and thinke it too long , but it is not too long ; If it were any sooner , it would be too soone : in due time , sayth the Lord , it shall be , in due time his foote shall slide . Yet a little while , and he that shall come , will come , and will not tarrie ; it is but a little , a little time indeede . You know that is too long , that tarries beyond the appointed time , beyond that measure , that should be set to it ; when the Lord doth it in due time , it is not too long . He that shall come , that is , he that shall surely come , will come , and will not tarrie , that is , he will not tarrie a jot beyond the due time , and season , that season , that is fittest for the Church , and for the enemies of the Church . And as I say for the enemies of the Church , so I may likewise say for the righteous man ; The latter end of the righteous shall be peace : he may haue trouble for a time , but his end shall be peace . Be not therefore discouraged ; howsoever God may deale with thee by the way , yet you know what end he made with Iob ; That expression you haue in Iam. 5. 11. You know the case of Iob , and you know what end the Lord made with him : So I may say of every righteous man. You know Iacob had many troubles , troubles when he was with Laban , troubles with the Shechemites , troubles with his owne sonnes ; yet his latter end was peace . David had many troubles , when he was yong , when he was vnder Sauls government , he was hunted as a flea , or Partridge ; after he came to the kingdome himselfe , you know he was a man troubled a great while , there was Civill Warres , after them he was troubled with his children , after that with the rebellions of his people , and yet , saith the Text , he died full of riches , full of honour , and full of dayes . The Lord made a good end with him ; The latter end of the righteous is peace , that is , a man that trusteth in the God of peace , he shall be sure to haue peace in the end , a man , that is a subject to the Kingdome of peace , that is subject to the government of Christ , the Prince of peace , it must needs be , that he must haue peace in the end ; for the Kingdome of God is in righte●usnesse and peace , and the government of Christ , is the government of peace , and therefore it shall be peace in the end to him , whatsoever is in the way . Therefore , let no man be discouraged , but let this comfort him . On the other side , another man may haue peace by the way , he may haue prosperitie for a time , he may flourish like a greene Bay tree ; but his latter end shall be miserable . As it is Psal. 37. 37. Marke the end of the righteous man , it shall be peace : but the transgr●ssors shall be destroyed together ; the end of the wicked shall be cut off . And therefore you see what he sayes of them in the verse before , I sought him , sayes he , and he was not to be found , vers . 36. As if he should say , I sought him on earth , and there he was not , I sought him in heaven , and there he was not to be found ; but in hell he was , there he was to be found ; otherwise there is no remembrance of them . So I say , evill men , though they haue peace for a time , though they haue prosperitie for a time , though they spread themselues as a greene bay tree , yet their latter end shall not be peace , but miserie . Therefore , let vs not be discouraged ; Nor on the other side , let not evill men be secure , let not them be incouraged to evill doing ; for though the Lord spare them for a time , yet certainely they shall be punished . As Luk. 13. 4. ( it is an excellent place for that purpose ) our Saviour saith there , Thinke not that those eighteene , vpon whom the Tower of Siloam fell , were greater sinners , then others , that it did not fall vpon : but except you repent , you shall all likewise perish . The meaning of it is this , when you see strange judgements come vpō the workers of iniquitie , though you that are standers by haue had peace and prosperitie all your time and haue never beene acquainted with any of these strange judgements of God , haue never tasted of them , say not that your condition is better then theirs ; for , sayth our Saviour , you are no lesse sinners then they , perhaps you are greater , ( though the Tower fell on them , and not on you , ) therefore , sayth he , you shall perish But because it is not presently done , therefore , sayth the Wise-man , The hearts of men are set in them to doe evill , that is , because there is not present execution , therefore , either man thinke there is no God , or else they doe thinke God is like themselues : I held my peace , and thou thoughtest I was ike thy selfe . Psal. 50. 21. Either they thinke that there is no God , or else that he is not so just a God , as we declare him to be . So , either they thinke sinnes not to be sinnes , or else they thinke them not so hainous , that they doe not draw so fearefull judgements after them . Thus men , because the same Events are to all alike , haue therefore their ●earts set in them to doe evill . Now for Answer to that , sayth the Wise-man , though execution be deferred , the sentence is not deferred , The sentence is past against an evill worke , though it be not speedily executed : As if hee should say , it is little comfort for thee when thou hast provoked God to anger , that thou art not presently punished ; for the sentence is gone out against thee , thou art an accursed man , th●u art condemned and shut vp in Prison , it is onely the execution that is deferred ; and therefore is it that he sayth , because the sentence against evill doers is not speedily executed , therefore thinke with thy selfe , whosoever thou art that emboldenest thy selfe in thy present safetie , it is but a deferring of the execution ; thou art not in a better condition then others ; onely the judgement is executed on the one sooner , on the other later . See it in the sinne of Ioab ; you know he committed the sinne of murther , when he killed Ab●er ; it lay a-sleepe you know many yeares . The sentence went out from Gods Law , God and his owne Conscience was against him , but yet it was not executed , till he was full of gray haires ; his gray haires went downe to the graue , not in peace , but in bloud . So likewise in the sinne of Saul ; when he brake the oath with the Gibeonites , the sinne continued fortie yeares vnpunished ; the Lord suffered it ; the sentence went out against him , as soone as it was committed , but yet it lay a-sleepe ; The Lord did not execute the sentence till fortie yeares after , as we see by computation : for it was all the Raigne of David to the latter end , and most part of Sauls Raigne . And so the sinne of Shemei , the sinne was committed long before , ( yet all the time of Davids Raigne after his restoring , though the sentence went out against him ; for he was an accursed man , the Lord brought that curse vpon him which he had pronounced against David , ) yet it was notexecuted till a fit ●eason ▪ So , I say , it is with sinne , the execution is deferred , though the sentence be not deferred . Therefore , sayth Salomon , certainely the wicked shall not prolong his dayes . Beloved , it is a place worth considering , Eccles. 8. 13. Though a sinner doe evill an hundred times , and prolong his dayes , yet I know it shall goe well with them that feare the Lord , and doe reverence before him ; but it shall not be well with the wicked , neither shall he prolong his dayes , he shall be like a shadow , because he feares not before God. This Conclusion he comes to ; Although , sayth he , the Lord deferre execution , yet it shall not be well with the wicked , he shall not prolong his dayes . But it will be objected , That many evill men doe prolong their dayes , they liue long , they liue till they be olde , and they liue in peace . To this I answer ; That though they doe liue long , yet indeede properly they are not said to prolong their dayes , because that all that while they are vnripe , they are not fit for death ; So that they are taken before they are fitted to goe hence , so they are cut off for substance indeede in the midst of their dayes . As an Apple though it hang on the tree long , yet if it be taken before it be full ripe , it may be said not to hang long on the tree , that is , it hangs not so long , as to ripen it , it is taken away in an vntimely manner , it is taken away before the season of it ; So it is here , though a wicked man doe prolong his dayes , yet still he is taken away before he be ripe , before the time of gathering . As it is true on the other side , that holy men , though they be taken away betimes , yet they are taken away , when they haue finished their dayes ; he doth prolong his dayes , though he die when he is young , because he is ripe before he is taken from the tree ; he is now in a fit season . And this is the meaning of that , when he sayth , certainely it shall be ill with him , that feares not God , though he doe prolong his dayes , though execution should be deferred . I should adde more , as this for another ; but I will but name it . Doth one condition fall to all , both good and bad ? Then you may gather hence , that all the good things , and all the evill things , that befall vs in this life , they are neither truely good nor truely evill , they are but shadowes of both ; for if the Lord send adversitie vpon good men , if he send prosperitie to evill men ; If there were true evill in adversitie , God would never doe it , if there were any true goodnesse in prosperitie , he would never doe it , but when he dispenceth these things so promiscuously , it is an argument they are not such as men account them , they are but shadowes of good things , and of evill , Larvae et spectra , &c. that is , they are not the substance of good things , neither of good nor evill . Let not righteous men therefore say they are miserable , when they fall into any kinde of outward miserie , whatsoever the condition be , it is not evill , if it were , it should never befall thee . Ag●ine , let not a wicked man say , he is happie , because of his outward condition , for if it were truely good , thou shouldest never inioy it . When God dispenceth those things so promiscuously , it is an argument , that they are neither good nor evill , that is , that there is no substance of true good or evill in them . And so againe , if they fall out so promiscuously , then you can judge neither of loue , nor of hatred by them ; that is , a man is not to thinke , that because the Lord afflicts him , therefore he withdrawes himselfe from him , or because he giues outward prosperitie to another , that therefore his hand , and his favour is with him ; for you see he dispenceth these things diversly , he dispenceth them to all in such a promiscuous manner , that you cannot say , this is proper to the one , or to the other . An Hoast may entertaine a stranger with better foode , then he giues his children , with the daintiest of that he hath , yet he keepes the best portion for his children : and God may doe much for those that are strangers to him , but he giues better prosperitie to his children ; though they fare hard here , though they tast no good thing a long time , yet the portion he reserveth for them , which portion , and blessed inheritance , he of his great mercy reserue for every one of vs , and conferre vpon vs , for the mediation of his deare SONNE , IESVS CHRIST the righteous . So much for this time . FINIS . THE THIRD SERMON . ECCLESIASTES 9. 11. 12. I returned , and sawe vnder the Sunne , that the race is not to the swift , nor the battell to the strong , neither yet bread to the wise , nor yet riches to men of vnderstanding , nor yet favour to men of skill , but time and chance happeneth to them all . For man also knoweth not his time , as the fishes that are taken in an evill net , and as the birds that are caught in the snare ; so are the sonnes of men snared in an evill time , when it falleth suddenly vpon them . THE last time wee spake to you , we handled the first and second verses of this Chapter , whence there may be this Objection made against Gods All-sufficiencie ; All things come alike to all , to the iust , and to the wicked , &c. And indeed when ●en see this Conclusion , that it is to the wicked , according to the worke of the iust , and to the iust , according to the worke of the wicked , it must needes stand as a strong objection against the doctrine of Gods All-sufficiencie . How that objection is answered , hath beene fully declared to you ; Now there comes another objection like the former . Because all things come alike to all , sayth the Wiseman , ( but there he names onely the good and the bad , the holy and the vnholy ) men will be readie to say , as every man is ; howsoever holinesse , and vnholinesse , make not this difference in the event of things , yet the naturall strength of men , their naturall weaknesse , their naturall abilitie , or their vnabilitie , their wisedome , or their folly , that disposeth , or indisposeth men in the event of things . And therefore the Wiseman , when he had finished that former conclusion , whereof we spake , that there is one event to the good , and bad , he fals vpon the second vanitie , that he saw vnder the Sun , that not onely , as he sayth , All things come alike to all , that is , to the holy and vnholy , but likewise , to those that haue naturall strength , and those that are subject to naturall weakenes ; even in this case also , sayth he , all things come alike to all . For I haue seene that the race is not alwayes to the swift , but sometimes to him that is not swift ; the battaile is not alwayes to the strong , but sometimes to him that is weake ; and bread , and favour , and riches , are not alwayes to men of vnderstanding and skill , but sometimes to men that are weake , and foolish , and want skill , &c. I haue chosen this Text , that I may adde this to the other , that even in those things also , all things come alike to all . There is then another caution to be vsed , and to be taken heede of in this doctrine of Gods All-sufficiencie . Though God dispence those comforts to them that serue him with a perfect heart , yet there are certaine times to be observed by the sonnes of men , and if you misse of those times , that are allotted to every purpose and action , if these be hid from men , if men take not their opportunitie , though God be readie to dispence his blessings to those that seeke him , yet that occasion makes men misse of them ; therefore is it that he sayth in the twelfth verse , Man kn●wes not his time ; that is , there is a time for every pupose , and action , and if he take that time , he shall be succesfull ; but if that be hidden from him , and he take it not , evill times fall vpon him , as the snare vpon the birds , and as the net vpon the fishes . Now for the particular opening of these words . First , we are to consider the phrase here vsed in the beginning , I returned , and saw , sayth he , vnder the Sun , that the race is not to the swift , &c. That is , as if he should say ; when I looked about me , and turned my selfe every way , and looked vpon the whole frame of the Creatures , I saw a vanitie in every corner , in every place , I saw a va●itie even in things , that seeme least to be subject to vanitie : Whence we will gather this poynt , that All things vnder the Sunne ; even the ●est are subiect to vanitie . Let a man turne himselfe which way he will , he shall finde vanitie and vexation of spirit in every Creature , and in every condition and state , in all the purposes , in all the actions and affayres of men : I returned , sayth he , and which way soever I looked , which way soever I turned me , I still sawe vanitie . So it was with Salomon , and so it must needes be with vs all , if our judgements be guided as his was by the spirit of God. If you looke vpon the course of naturall things , you shall see vanitie in them , sayth the Wiseman : The rivers come and goe , and the windes passe and come about by their circuits , and one generation goeth , and another commeth : That is , in all these workes of God , in these workes of nature , which seeme not to be subject to vanitie , yet if you looke vpon them , you shall finde vanitie in them , they haue no rest nor quiet , they are all subject to corruption , One generation goes , and another comes . Againe , there is no new thing in them ; that if a man studie to finde out something to satisfie his minde , he shall soone come to a bottom , and nothing will giue him satisfaction , and therefore there is a vanitie ; for that which is restlesse , can never giue vs rest , that which is subject to corruption , can never giue vs that happinesse that is immortall and eternall ; in these things , there is no newnes ; The eye is not satisfied with seeing , nor the eare with hearing . If you goe from that , and looke vpon other things that seeme to be least subject to vanitie , as wisedome and knowledge ; It is true , these seeme to be least subject to vanitie , and the Wiseman acknowledgeth it , for , sayth he , wisedome is better then follie , as light is better then darkenes , yet there is vanitie in that : for , first there is a wearinesse in getting it . Againe , there is a griefe in having , in vsing , and enioying it : for a wise man sees much amisse , but that which is crooked he cannot make straight . To see evill vnder the Sunne , and not to be able to amend it , it doth but increase a mans sorrow ; and that is the wise mans misery . Againe , sayth he , The same condition is to the wise , as to the foolish ; as the one dies , so dies the other , as the one is subject to sicknesse , so is the other , as the one is subject to crosses , afflictions , and changes , so is the other ; and therefore there is a vanitie in that . But now for the perfection of workes , for the doing of those things that are indeede commendable , good , and prayse-worthy , is this also subject to vanitie ? Yes , sayes Salomon , Eccles. 4. 4. I looked , and beheld the travailes of men in the perfection of workes , and I finde this also to be the envie of a man against his neighbour : That is , this vanitie it hath in it , that a man shall not haue prayse and loue answerable to the perfection of his worke , but he shall finde the contrary , he shall haue much envie for it ; it shall cause the envie of a man against his neighbour . But take places of great authoritie , wherein a man hath much opportunitie to doe good , as , Princes , Magistrates , and Rulers ; This also is a vanitie . I haue seene men ruling one over another , sayes the Wiseman , to their hurt , to the hurt of the ruler , and to the hurt of them that are ruled . So that all things vnder the Sunne , looke which way you will , they are subject to vanitie , as these which here he names , for a man to make himselfe strong , for a man to get wisedome , and skill , and to be diligent in his busines , &c. For let a man vse the likeliest meanes to bring his enterprises to passe , yet , sayth Salomon , I haue seene , that the battaile is not to the strong , nor favour to men of knowledge , nor bread to the wise , nor riches to men of vnderstanding . So that which way soever he turned himselfe , still there was a vanitie . We will make some briefe vse of it , and so come to the next poynt . If there be so much vanitie vnder the Sunne , that even the best things , ( those that seeme to be most free from it , ) are subject to vanitie ; then First , let vs consider hence , what a change sinne hath made in the world . The time was , my Beloved , when the Lord looked vpon all things , and he saw , that they were all exceeding good ; but now when the Lord looketh , and the Wiseman looketh vpon them with the same eye , they are all subiect to vanitie . And whence hath this proceeded , but because sinne hath blowne vpon the Creatures , as it were , it hath blasted them , it hath taken away their vigor , the vertue , the beautie , the excellencie of them ? And if sinne hath made this change , then consider , that the more sinne there is , the more these things are subiect to vanitie . In every mans particular vse , you shall finde this true : as in riches , a man that is sinfull , shall not haue comfort from them , but vexation of spirit ; he shall finde a vanitie and an emptinesse in them . And so wisedome , learning , knowledge , and skill , the more sinne , the more vanitie is in them : Euery man shall finde this in all the creatures vnder the Sunne . As on the other side , the more grace , the more substance you shall finde in them , and the lesse vanity ; For that which immediatly brings the vanitie is the curse , and sinne is the immediate cause of euery curse . I say , the immediate cause of vanitie is the curse ; of God. When God bids such a thing wither , when he bids it not prosper with such a man , when he bids it doe him no good , ( as hee bad the figg tree wither , ) that makes euery thing vaine to a man , euen the curse that lies vpon the creature , and sinne is the cause of the curse . Againe that which giues a substance , that which giues a filling to the creature , that which causeth it to giue downe that milke of comfort , that is in it , is the blessing of God vpon it , when God shall say to such a creature , goe and doe such a man good ; it is the blessing which doth it immediatly , but grace is the cause of the blessing . Therefore , let vs looke on sinne , as the cause of all this vanitie , and on grace , as the cause of the contrary , let vs labour to excell in the one , and to resist the other . So much for this first vse . Secondly , if there be such a vanity in all things vnder the Sunne , then surely he that hath brought this vanitie vpon them must needes be much more vainie . For what causeth this vanitie , that lieth vpon the whole face of the creature ? is it not man ? it came not vpon the creature , as you know , for its owne sake , but by man ; why then surely man , that hath bin the cause of all this vanitie , must needes be himselfe much more vaine . Therefore , if a man looke vpon himselfe , let him consider this , that he shall neuer find any happines within his owne compasse , or circle ; If hee will needs build himselfe vpon his owne bottom , he is subject to vanitie , and more then any other creature besides , therefore let vs learne to goe out of our selues , and seeke it else-where . Againe , if you seeke for any comfort from man , from friends , from great men , remember they are vaine , and more vaine then any other creature , as in Psal. 62. 9. All men are vaine , and great men are lvers , if they be layd in the ballance , they be lighter then vanitie , that is , in all the sonnes of men there is a vanitie , and the greater they are , the more vanitie is in them ; not that they are in themselues more vaine , but because wee expect more from great men , therefore to vs , they are lighter then vanitie , they are more vaine then all other men . Therefore let vs neither seeke that in our selues , nor in other men : for they that cause the vanitie vpon the creatures , themselues must needes be much more subject to vanitie . Thirdly , if the creature be subject to vanitie , then consider what an euill choice wee make to loose heauen , to loose grace , to loose the opportunitie of growing rich in good workes , for any thing vnder the Sunne , either for riches , or vaine glory and praise of men , for pleasures , or whatsoeuer men reckon precious , and pleasant to them vnder the Sunne . For if they be all vanitie , what a change doe wee make ? doe wee not giue gold away for drosse ? as our Sauiour expresseth it , Luke 16. 26. Put the case a man had all the world , and loose his soule , that is , if he neglect the things that belong to his saluation , and for the neglect of them shal haue in recompence whatsoeuer the world can afford him , so that hee wants nothing that the world hath , yet sayth hee , what shall it profit him ? that is , there is a vanitie in it , it will be altogether vnprofitable to him . For to be vaine , and to be vnprofitable , is all one . Consider then what a foolish change men make , when they draw sin on with cart-roapes , that is , when they vse their vtmost strength to get these vaine things to them , with the losse of better things ; what a change doe they make , although they should get the whole world , seeing all would be vnprofitable , that is , they should finde nothing but vanitie and Emptines , and vexation of spirit in it . Againe if all things be subiect to vanitie , learne we then , first , not to couet after earthly things , not to set our hearts vpon it , nor to desire it over much when we want it . And secondly , when we haue it , not to be confident , nor to trust to much to it , not to rejoyce in it to inordinately . For it is but vanitie ; there is an emptines in it ; it will deceiue vs , as a broken reede . Thirdly , if God doe take from vs any of those earthly things , as riches , credit , health , or friends , let vs be content to part with them . For even the best of them are vanitie , subject to emptines , such as will not performe that , which they promise , such as will deceiue vs , when we come to vse them , ▪ Last of all ( because this is not the point I intend to stand vpon , ) if all things vnder the Sun be subject to vanitie , even those that seeme to be least subject vnto it , then let vs labour to haue our hearts weaned from the world , and whatsoeuer is in the world , to make it our whole busines to feare God and keepe his Commandements . You know that is the maine vse that the wise man makes of this whole booke ; it is all but an explication of the particular vanuties which hee found vnder the Sun , and the vse that the makes of it , is this , therefore , saith he , the whole dutie of man is to feare God and keepe his Commandements . My beloved , I beseech you marke that expression : for therein we are exceeding apt to deceiue our selues ; A man is content to doe some thing , that tends to Gods worship , and to the Saluation of his Soule , but to make it his whole worke , to haue all the water to runne in that chanell , to haue his mind altogether intent vpon it , he is not willing to doe so ; but hee joynes other things with it , because there is a secret leaning of the heart , and an vnweaned lingering after some other vanitie . It is certaine , that when the heart is weaned from all things vndor the Sun , a man will make it then his whole busines to feare God and keepe his Commandements , but because the heart is false in this , it hath some thing else that it is set vpon . Some men thinke that wisedome & knowledge , increase of Skill in such a particular Science Trade and profession , that that is not subject to vanitie , & so it may be his heart is set vpon that ; & this is enough to keep a man from making it his whole dutie , to ●eare God and keepe his commandements . Another man perhaps neglects this , but to gather in an estate , to strengthen himselfe that way , to bottom himselfe well vpon a good estate , this he thinkes is not subject to vanitie , as other things , and this therefore his heart is set vpon ; though hee see vanitie in some other things , yet this his heart is set on ; and this is enough to keepe him from making it his whole dutie to feare God , and keepe his commandements . And thus we might goe through many instances . Let every man therefore search his owne heart ; ( for when a man makes not this his whole dutie , some thing or other deceiues him , a vanitie that hee yet seeth not . ) I say , the best things be subject to vanitie , if which way so euer the wise man turned himselfe , they were subject to vanitie , it is fit we should learne then to make it our whole dutie to set all our thoughts and affections vpon this , how we may grow in grace , how wee may feare God and keepe his Commandements . Lastly a man may by this trie himselfe whether he hath done it of no. For , as Salomon when he grew wise , after his repentance , he saw a vanitie in all things vnder the Sunne : So a man when his heart is once changed , he will see a vanitie in all things . If there be any thing wherein thou seest not a vanitie , it is an argument thou art not yet a new creature . Paul sayth , now know we no man after the flesh ; for whosoever is in Christ , is a new creature ; as if he should say , when any man is a new creature ; hee looketh vpon all things vnder the Sunne with an other eye , he iudgeth of them with another iudgment ; and therefore if thou finde it otherwise , if thou looke vpon the world , or vpon any thing , that is in the world , as vpon things that are precious , that is a signe that Sathan hath bewitched thee . You know it was one ( of the witcheries that he attempted vpon our Sauiour , he shewed him the world , the kingdomes and glory of it , and so he doth to euery man more or lesse , he shewes him some thing or other , and if a man doe not see the emptines and vanitie of them , but sees a glorie in them , he hath yeelded to Sathan who hath bewitched him , and preuailed ouer him : and therefore when you looke on euery thing vnder the Sunne , riches , credit , wisedome , skill , knowledge , if you looke on all as on flowers , if you see a vanitie , and an emptines in them , that is a signe you are now changed , that you are now turned to God by vnfained repentance , that you see a vanitie in all things vnder the Sunne : So much for this first point . I returned and saw vnder the Sunne sayth hee , that the race is not to the swift , nor the battell to the strong , nor yet bread to the wise , nor riches to men of vnderstanding , nor yet favour to men of knowledge , but time and chance commeth to all . The next point that we are to obserue in these words , is this , that Men of the greatest abilities , men of the greatest sufficiencies , are often disappointed of their hopes and ends . This is a vanitie vnder the Sun ; and not so onely , but men that are more weake , and insufficient , doe obtaine their ends and hopes . For you must vnderstand it reciprocally , the battell is not alwayes to the strong , therefore it is some times to the weake ; riches are not alwayes to men of vnderstanding , therefore they are often to men , that haue not vnderstanding . The opening of this point will be best done in shewing the reasons , and grounds of it , why it comes to passe , that men of the greatest abilities , haue not alwayes successe answerable to that sufficiencie , that is in them . And first , one cause of it is , because there is no creature , that is , or euer shall bee strong in his owne strength . In his owne strength shall no man bee strong 1. Sam. 2. 9. A creature in it selfe hath not so much abilitie althought it be never so well furnished , as to bring any enterprise to passe . There is more required then the simple strength of the creature , be it never so strong , because in euery enterprise there are many wheeles ; many things that must concure to bring it to passe . Now a creature is not able to see all the wheeles , that are in every busines ; or if hee doe see them , he is not able to turne euery wheele , but this belongs to God. And therefore without his concurring with the creature , be the creature never so strong , hee shall not be able to get the battell , be he neuer so swift , he shall not be able to winne the race , bee hee neuer so great in skill and vnderstanding , hee shall not get fauour , nor riches . This you may see 1. Sam. 2. 3. Where Hanna giues this counsell in her song , speake no more presumptuously , neither let arroagancy come out of your mouth ; for the Lord is a God of knowledge , by him enterprises are established : As if she had sayd , for any man to say hee is able to bring an enterprise to passe , hee speakes presumptuously , hee takes more to himselfe , then hee is able to performe ; The Lord is onely a God of knowledge , that is the reason of it , and therefore by him onely , and not by any mans strength enterprises are established ; The Lord is a God of knowledge , as if shee had sayd , men haue not so much knowledge and wisedome as to looke through a busines , to see all the circumstances of it , to behold all the ingredients into it , all the wheeles that must cōcurre to bring it to passe ; The Lord onely is a God of knowledge , and therefore by him enterprises are established : And this was that I sayd , that the creatures insufficiency , was partly , because they are not able to see all . And partly agiaine it is , because though they doe see all the wheeles that goe to make vp an enterprise , yet they are not able to turne them . As you may see Psal. 33. 16. The King is not saved by the multitude of an host , neither is a mightie man delivered by his great strength ; A Horse is a vaine thing to saue a mā , he shall not deliuer any by his great strength . Though a man doe see , and though he can say , such a wheele is necessary , yet it is not in his owne power to vse it . An hoast is a great meanes to get a battell , yet sayth he , be an hoast never so strong , that is not enough . But what if hee haue valiant men and Souldiers ? Yet that will not doe it , a mightie man is not deliuered by his great strength . I , but what if hee haue horses and chariots ? &c. Let the instrument be what it will be , a horse is a vaine helpe , that is , except the Lord concurre with that hoast , and turne that great wheele , except hee bee with those valiant men , except he concurre with the strength of the horse and of the chariot , all this is not able to doe it . And therefore I say , this is one reason why the battell is not to the strong , nor riches to men of vnderstanding , because the creature of himselfe is not able to doe it , in its owne strength , excluding Gods helpe , he is not able to bring an enterprise to passe . This likewise may bee added to that , that though the creature should haue a strength , though a man should haue all things readie , that he should be furnished with preparations of all sorts , so that nothing shuld be wāting , to bring an enterprise to passe , yet at the very time , at the very instant , when the thing is to be done , it is not in his power to make vse of them , because at that very time God often takes wisedome from the wise , and courage from them that are otherwise valiant , he takes from them their abilities , euen at that time hee takes off the chariot wheeles , even when they are driuing of them ; which plainely proveth , that the Creature of himselfe is not able to doe it : As we see , Amos 2. 14. 15. 16. sayth he , The flight shall perish from the swift , and the strong shall not strengthen his forces . neither shall the mightie saue his life , he that handleth the B●w shall not stand , and he that is swift of foote , shall not deliuer himselfe , neither shall he that rideth the horse deliver himselfe , and he of mightie courage among the strong men shall flie away naked in that day : That is , Be they never so strong , be they never so swift , never so full of courage , at the very time when they haue occasion to vse it , the Lord will take away that swiftnes , he will take away that courage , he will take away that wisedome , and suggest it , it may be , to the adversarie , and how then shall they prevaile ? So that though a man were never so well prepared to bring an enterprise to passe , as when a man purposeth in his heart , and hath laid all things readie , this will I speake , yet the answer of the mouth comes from God , whatsoever his preparations and purposes be . So in the actions and affayres of men , though he make his preparations never so strong , yet at the very instant , God often takes courage from those that are most valiant , and suggesteth it to those that are most cowardly , he takes away wisedome when they haue most occasion to vse it , and giues it to the adversaries , that otherwise are more foolish then they . This is the first Cause of it . A second Cause is this ; because there is a certaine time and opportunitie , that a man must take to bring an enterprise to passe , and though a man be never so strong , and never so wise , yet he may misse of those opportunities , and so he looseth the battaile , he looseth the bringing to passe of his enterprise . And this we see is the Reason that is rendred Eccles. 8. 5. 6. The heart of the wise is to know the time & Iudgement , because to every purpose there is a time and a Iudgement ; therefore the miserie of man is great vpon him : That is , to every action and to every purpose , there is a certaine opportunitie , & be a man never so well fitted , yet if he misse of that opportunitie , he shall not bring his enterprise to passe , therefore , sayth he , the miserie of man is great vpon him , for he neither knowes himselfe , what that opportunitie is , neither can any man tell him , as it is in the seaventh verse . And because it is not within the power of man , it is not within his compasse to finde out these seasons and opportunities for every purpose and action , hence it is , that though they be never so well prepared , though they haue never so much sufficiencie , and abilitie to bring such an enterprise to passe , yet they misse of it , because they discerne not of the times . Thirdly ; this comes to passe , because God hath appointed a certaine varietie and change of condition to the sonnes of men ; and there is no mans wisedome , riches , or strength , that is able to defend him from Gods appointment . I say , God hath appointed a certaine change of condition to all the sonnes of men , he hath appointed such crosses and afflictions , he hath appointed such times , ( as the holy Ghost speakes ) to passe over their heads , and all the wisedome , and strength , that a man hath , is not able to turne God from his purpose , it is not able to evacuate & to frustrate his decrees , but they shall come to passe . And that is the meaning of this in the text . ( for I take this reason out of the text , ) The translation is , but time and chance commeth to all , it were , I suppose , better translated ( and agrees with the originall ) for time and chance comes to all . Now by time in the text is meant , that varietie of condition , that God hath appointed to euery man vnder the Sunne , as David vseth the word , Psal. 31. 15. My times are in thy hands ; My times , that is , the varietie of conditions , the changes of my life , the good and evill , the prosperitie and adversitie that befals me , sayth he , they are not in the hands of my enemies , nor in mine own hands , but they are in thy hands I say , there the word is so vsed , and so we are to vnderstand it in this place , for time comes to all , sayth he , that is , when God hath appointed such changes to the states of men , if riches , if strength , if wisedome , diligence , or skill , were able to turne the counsels of God another way , if it were able to anticipate them , or to diuert them , then the battaile might be to the strong , &c. but , sayth he , it is not so ; What God hath appointed , they cannot alter . You shall see it in many examples . Saul was well established ; but when God had appointed a change of his Kingdome , that it should go from him to David , you see he brought it to passe . Though he were as strong as a Lyon , as David testifieth of him , though hee had many children to inherit the Crowne , though the people claue fast to him ( you doe not finde that ever they rose vp in rebellion against him ) yet when God had appointed such a time to passe over him and his house , all that strength , all that fitnes and preparation that was in him , and his familie to continue the Kingdome to his posteritie , it could not turne aside Gods Counsell , but it came to passe . Ely had a great familie , there were many Priests of his line ; yet when God had said he would cut off from Ely his whole familie , and would turne the Priesthood to another , you see how he found out meanes to bring it to passe ; how many Priests were killed in one day by Dveg in the time of Saul ? and afterwards , when Abiathar , one of that posteritie , was tooke in , by David , yet he was cast out by Salomon , through an accident that fell out in his adherence to Adoniah . Ahab , the Lord had said he would cut him off and his posteritie , though he had seaventie sonnes ; you might wonder how it should come to passe , that none of these sonnes should inherite the Crowne , and yet all were cut off , and not a man left by the hand of Iehu . When God , I say , hath appointed varietie of changes , times , and conditions to the sonnes of men , mans strength is not able to divert his Counsell ; and therefore the battaile is not to the strong , &c. The last reason is likewise here vsed , and chance commeth to them all : That is , though a man be never so able , never so sufficient , never so well prepared to bring an enterprise to passe , yet some accident may turne it some other way , an accident that he can neither foresee , nor prevent ; Therefore sayth the holy Ghost , though he be never so wise , chance may happen to him , he can neither foresee all the accidents , that come to passe , or , if he should , he knowes not how to prevent them . Ahab , for ought we see , went well enough to the battaile , Iehoshaphat and he , yet , sayth the text , a man drew a bow at adventure , &c. ( which accident he could not foresee , ) the man aymed no more at Ahab , nor vnderstood it no more then the arrow that he shot , but it was a meere accident directed by God , that he could not foresee . Haman thought he had made his preparations strong enough to bring his enterprise to passe , to overthrow the Iewes ; there came an accident betweene , the King could not sleepe , he cals for the booke of the Chronicles , and turnes to that place where Mordecaies discovery of a treason was recorded , and so Mordecai was advanced , &c. This was a chance that befell him ; although he were never so well fitted to bring his enterprise to passe , yet this he could neither foresee , nor prevent . Many such instances we might giue . So you see now the reason of this , that men of the greatest sufficiencie & abilitie , men that haue made their preparations most perfect , yet , they doe not alwayes attaine to their hopes and ends ; And contrariwise , men that are more weake and vnable , which haue not made such preparations , they obtaine often their hopes and ends . The vse wee are to make of it , is First , let men learne from hence . Not to boast of any outward strength , of any wisedome , in that their foundation is made strong vnder them , that they are well bottomed , that they are thus compassed about with friends , and estate &c. For you see though a man intends to get by all things , yet the event and successe comes not to passe accordingly , but oft they faile and disappoint him . Therefore let not men boast of them ; be a man never so strong , never so wise , yet hee may as soone faile as he that is weake , and most foolish . See an example of it in Asa. 2. Cron. 14. 6. 7. 8. You may see there how he built the Citties , hee had made him strong Bulwarkes . There was not a King of Iudah , that wee reade of , that had strengthned himselfe more then he ; he had fiue hundred and forescore thousand valiant men , all well armed and appointed to beare the shield and Speare ; ( The text sets it downe very particularly , that we might see Asa's safety , his strength and his securitie , if you looke vpon the creature ) yet sayth the text the Ethiopians came against him , with a thousand thousand men ; whence I gather this . That there is no man so safe and so strong , but he is still subject to danger , and that partly by reason of the vanitie of the creature . For all the strength that a man hath , it is but the strength of the creature , and the creature is made of such brittle ingredients , that of it selfe it is readie to moulder away and faile . There is not in the creature it selfe any stabilitie , they are but houses of clay , the best of the creatures , that is , they are made of mouldring mettall , they are readie to vanish of themselues , and if they were not , yet there is some thing stronger . Let a man bee never so strong , ( who is the best of all the creatures ) yet , man is but as the grasse , and as the flower of the grasse . The grasse of it selfe oft-times fades , though no Sithe come neere it , but if it doe not fade of it selfe , yet it is cut downe : so there is none so strong , but there may bee stronger . Asa was strong , but hee met with one that was stronger then he , the Lubims and Ethiopians ; and yet as strong as they were , they met with one that was stronger then they , because God did helpe him , and assist him , so then let no man boast of himselfe . If wisedome would keepe a man safe , Salomon had never fallen as hee did . If possessions would keepe a man safe , Ieroboam and Ahab had never bin ruined , as they were . If the fauour of Princes could keepe a man safe , Haman had not had that miserable end , that he had . If courage , fortitude , and valour could keepe a man safe , Ioab and Abner had continued safe : but you know how they both fell . So that you see nothing vnd●● the Sunne is able to keepe a man safe . Therefore let not a man boast in any thing , that he hath ; be 〈◊〉 never so wel appointed , let him haue all the creatures agree together , to make a hedge about him , yet afflictions , crosses , and troubles will finde some gap or other into that hedge , to breake in vpon him . All things that he hath are subject to mutability ; Riches take themselues wings , and flie away , that is , though a man thinke they are sure , he cannot see how hee could easily be dispossessed of them , yet sayth hee , they are as a flocke of Birds , that sit in a mans ground , hee cannot promise himselfe any certaintie of them , because they haue winges , and will flie away ; such are riches . And so credit ; be a man never so innocent , let him giue no occasion at all , let him keepe himselfe never so blamelesse , and vnspotted of the world , yet his credit is not in his owne keeping , honor est in potestate honorantis &c. Honour is not in a mans owne power . You know though Ioseph was very innocent , yet he was blamed ; & so David & Christ. And as it is sayd of honour , so it may be of all the rest , wealth , and friends , and whatsoever a man hath ; let no man boast himselfe , because he is a strong man , because he is of vnderstanding , because he is rich , because he is of abilitie in his busines , because hee is a man of skill , for by these things he shall not obtaine his ends and hopes . Nay , my beloved , let me be bold to adde this . If a man begin to thinke himselfe safe for these , and to grow confident vpon them , and say thus with himselfe and his owne heart , well , now I am thus and thus rooted , I am now compassed about with these and these helpes , I see not now how I shuld be remoued ; let him know this , that God wil so much the rather blow vpon him , that he will so much the rather dissettle him , and take him off , that he will so much the rather turne away his face , and he shall be troubled . I say God will doe it so much the rather , partly , because that successe of things is his , and when a man will begin to challenge it to himselfe , God will begin then to looke to his owne right , and challenge his owne priviledge . You shall find in 1. Sam. 17. 47. David giues this reason , why he should prevaile against Goliah , it is not I , but the battle , sayth he , is the Lords , as if hee should say , if the battle were mine , or thine , it may bee , Goliah , thou mightest prevaile against mee , it may be thou mightest over-come me , but the battle is the Lords : So we may say in this case . The event and successe of things , the good and evill that comes to a man , vpon that preparation and indevour that hee makes , it is the Lords , and not any mans , nor any creatures . Therefore when a man challengeth it to himselfe and boasts of it , and thinkes I will doe this , the Lord will not doe it , the battaile is his , and as it is said of the battaile , so all things else are his , and therefore he will not dispose them according to mans preparations , but disposeth of them according to his owne purpose . Againe , God will doe it the rather , that he might shew forth his owne power , & discover the Creatures weaknesse , especially when a Creature shall pride it selfe in any of these outward things , as Asahel did in his swiftnesse , it was the cause of his overthrow , and indeede God vsually takes men in such things , when they begin to boast , I shall now haue the battaile , because I am strong . These things , I say , are commonly their ruine . The policie of Achitophell , the hayre of Absalom ; and so many a mans wealth , many a mans wit , that thing wherein their strength lies , wherein they boast themselues , God causeth to be the meanes of their ruine : he takes them in these things , that he might discover his owne power , & the vanitie and weaknes of the Creature . Againe ; The Lord doth it so much the rather , when men grow in confidence of their owne strength , that he might manifest his owne providence , and therefore he puts in many accidents , which turne things another way . It is true , my Beloved , when men goe well prepared to the battaile , and doe overcome , there is a providence of God in that , as well as when they get the battaile by some chance , or accident ; but by reason of the infirmitie of man , by reason of the iniudiciousnes that he is subject vnto , they doe not so much acknowledge this providence in an ordinary course , as they doe in accidentall things , that are done by occasion , by sudden intercurrent causes , that wee are not able to fore-see . Therefore , I say , God delights to doe it so much the rather , when men are prepared , and say with themselues , what should hinder me ? What should keepe me from bringing such an enterprise to passe ? God therefore puts in some accident , and turnes it another way , that his providence might be seene and acknowledged . The Conclusion is , let none boast themselues , that this and this I will doe , because I am strong , for God will turne all a contrary way . So much for the first vse . Secondly ; As men are not to boast themselues when they are strong ; So likewise if the battaile be not alwayes to the strong , but that sometimes also to the weake , let no man be discouraged because he is weake , because he is vnprepared , because he is not so well furnished to bring such an enterprise to passe . For as there are certaine times that God will haue to passe over men for their evill ( that be a man never so strong , as he hath appointed his change and condition , so it shall come to passe , ) So also there is a certaine time that God hath appointed for other mens good & advancement ; when a man is weake and low , his weakenesse , and follie , and inabilitie , shall no more frustr●te , turne aside and prevent his advancement , when God will bring it vpon him , then the strength or wisedome of the other shall turne away Gods decree , and prevent the counsell of God against him . Besides , when a man is weake , God puts in an accident , that he may haue the prayse of his providence , that men may say he hath done it , whereas if things went in ordinarie course , they might ascribe it to the second Causes . Againe ; The Lord rather delights to doe it , even when men are weake , because therein his glorie is most seene , he delights to manifest his power in our weaknesse . And therefore Paul , when he saw this , he sayth , he will reioyce in his infirmities : That is , he thought his infirmities would be a very great advantage to him , partly , because they would keepe him humble ; that is one reason ; And partly , because he thought that God would the rather put forth his power , because he was weake , that he should the rather haue Gods power to vphold him . Therefore , I say , let not men be discouraged for their weakenesse ; be the adversaries never so strong , and their resolutions never so fixed , yet they shall not prevaile , if God haue purposed otherwise . You see how peremptorie Iezabels speech was , God doe so and so , &c. if I make no Eliah as one of the Prophets of Baal by to morrow this time ; yet you see he was safe notwithstanding this . Thus was it also when the Iewes had vowed with themselues the death of ●aul ; he was in great danger , there was fortie to one , and their resolution was so strong , as it could not be altered ; yet God kept him safe , he prevailed , and they were disappointed . So Elisha , when the King thought to haue taken off his head , though he had the power of a King , and his purpose was firme , that it should come to passe , to a full height , there was no doubt made of it , yet God kept him safe . Therefore , let vs be incouraged on the other side that are weake , God is able to hide vs , he is able to strengthen vs , to giue vs advantage and successe , when we are vnable to helpe our selues : for as it is true , that the battaile is not alwayes to the strong , nor favour to the wise , &c. So it is ture on the other side , that many times when men are not strong , when men are not wise , when they mannage not their businesse with that prudence , warinesse , and circumspection that they should doe , yet oftentimes they haue successe , when the other want it . So much shall serue for this time . FINIS . THE FOVRTH SERMON . ECCLESIASTES 9. 11. 1● . And I returned , and sawe vnder the Sunne , that the race is not to the swift , nor the battaile to the strong , &c. YOu know where we left , we proceede to that which remaines . In the third place , If men of the greatest sufficiencie and abilitie may o●ten be disappointed , that the battaile is not alwayes to the strong , nor the race to the swift , This should teach vs then not to be lifted vp , but to be thankefulls in our best successe , and on the contrary , not to be over-much dejected , but to beare it patiently , when things speed ill . If any man haue good successe in any busines and enterprise , he is not to attribute it to his owne strength , to his own wisedome ; since that , as you see , so often failes . The Creature hath not power enough in it selfe to bring any enterprise to passe , it can neither see all the wheeles , that tend to make vp an enterprise , or though it see them , it is not able to turne them all . And therefore if it be done , it is the Lord that doth it , and the prayse is onely to be given to him . Beloved , this is a necessary poynt . It is vsuall with vs to be very earnest with God , when a busines is to be done ; but we forget to prayse him afterwards . And whence proceedes this , but from a secret attribution of what is done to our owne wit , to our owne strength , to our owne policie , to other occasions ? Whereas if he were acknowledged , we should be readie to giue him the praise of all that we doe . David was a wise man , yet you shall finde , 1 Sam. 18. he did not therefore carrie himselfe wisely in all his affayres , because he had an habituall gift of wisedome , but , sayth the text , because the Lord was with him . The Lord was with him to guide him in euery action , to direct him what to doe vpon euery particular occasion , and thence it was , that he carried himselfe wisely in all his affayres . Cyrus was a valiant man , and a potent ; yet the Scripture attributes it not to his strength that he prevailed as he did , but sayth , that he was GODS Shepheard , he was his instrument , it was God that vsed him , it was God that wrought his worke for him . Nebuchadnezzar was a mightie potent Prince , and prevailed which way soev●r he turned himselfe ; yet God tels him , it was he that gaue him dominion and victorie wheresoever he went And as it is true on this hand , so it is likewise on the other ; when a man hath ill successe in any busines , let him not say , it was because he did not mannage it wisely , because he had su●h an enemy to oppose him , or because such an accident fell out to crosse him ; no , that is not the cause ; The Reason is here rendred : for time and hance happens to every man : That is , if there he any such accident , if there be any crosse event fals out to hinder him in his enterprise at that time , it is in Gods disposing , it is God that hath done it . And therefore you see , in the evill events , that haue vpon any occasion befallen the Church , if you obserue the phrase of Scripture , it is not attributed to them , but to God. When the spirit of Pul , and Tiglapellezer , were stirred vp against the people of Israell , sayth the Text , 1 Chron. 5. the Lord stirred them vp against the people ; it was not they that did it , but it was the Lord , that stirred them vp . So likewise he poured forth his wrath by the hands of Shishak ; and , as David expresseth it in his owne case , God hath bidden Shemei curse David . So it is in many other places . Therefore let not men sit downe discouraged , vexing themselues , and eating vp their hearts with griefe . Let not men say , If such an accident had not beene , I had prevailed ; for , it is this time and chance , that turnes the event of businesses , which is from the Lord , and not from man. Therefore labour to be thankfull to him in the best successe , and not to sacrifice to your owne wits , or to giue him thankes in a formall manner , but heartily to acknowledge him ; And likewise to be patient in all the cros●es and troubles that befall vs. So much for this third vse . Fourthly , and lastly ; If men of the greatest abilities be so often disappointed , that the battaile is not to the strong , nor the race to the swi●t , &c. Then learne we hence , not to make flesh our arme , not to trust in any strength of our own , in any wisedome of our owne , or other mens ; for if this would doe it , if the strength of any man , if the policie of any man were able to bring any enterprise to pafse , it would alwayes doe it ; If it were the swiftnesse of him that runs , that could get the race , If it were the strength of him that fighteth , that could obtaine the battaile . I say , it would alwayes doe it : And therefore seeing it fals not out so , but theevents are turned a contrary way , that is a signe it is not in them , but in something else . Therefore , I say , take we heede of making flesh our arme , of saying thus with our selues , because we haue these preparations , because we haue these meanes , therefore our worke shall succeede : for that is not so ; for we see often in experience , when a man comes to a businesse with much confidence , out of a reflection vpon his owne abilitie to doe it , for the most part it succeeds ill : As on the other side , when a man comes with feare and diffidence in himselfe , for the most part he prospereth best . And you haue a rule for it , Iere. 17. Cursed is he that makes flesh his arme ; Cursed is he , that is God hath ingaged himselfe , when a man will make flesh his arme , to blow vpon his enterprises , and to cause them to wither . Againe , blessed is he , that trusts in the Lord , that is , God is tied by his promise to giue successe in such a case . Therefore that vse we should make of it , not to trust to our owne strength , to our owne wisedome , nor to other mens . For , Beloved , what is it , when we haue other men that are strong , and wise , and potent to rest vpon ? Are they able to bring it to passe ? You shall finde that expression Psal. 31. a place that I touched in the morning vpon another occasion ; David tels vs there , that great men sat and spake against him , and consulted together to take away ●is life ; but , sayth he , my times are in thy hands : As if he should say , my times , and the disposing of all my affaires , good & evill successe to me , they are not in their hands , be they never so potent , they are not in the hands of Saul , they are not in the hands of Doeg , they are not in the hands of all mine enemies , but Lord , my times are in thy hands . So then , if we could learne this lesson aright , we should not be discouraged , when the most potent men are set against vs , not be much incouraged when they are for vs. That in Isa. 51. 12. is excellent for this purpose , Who art thou , sayth he , that fe●rest mortall man , whose breath is in his nostrils , and who shall be made as the grasse ? That is , if such a man be never so potent , yet , sayth he , consider his br●ath is in his nostrils , and he shall be made as the grasse : that is , in truth he is of no power . But the reason now why men doe feare , why men are discouraged in such cases , you shall finde in the verse following , who art thou , sayth he , that doest this , and forgettest the Lord thy maker , who made heaven and earth , who stretcheth forth the heavens , and laid the foundations of the earth ? You never finde a man that feares a great man , a potent man , but the true ground of it is , because he forgets the Lord his maker ; if he did remember the mightie God , he that stretcheth forth the heavens , and that layes the foundations of the earth ; Man would appeare a mortall man. You may take it for a certaine generall rule , a mans heart is never possessed with feare , vpon such an occasion , but when he forgets God , the great God ; he would never else feare a great man. On the other side , he would never be confident in such occasions , but when he remembers not the Lord. Therefore learne we neither to feare them , when they are against vs , or to trust them when they are for vs. We vsually pittie the case of Marchants , for say we , their goods hangs on ropes , they depend vpon vncertaine windes ; but certainely , he that trusts in man , is in a worse condition ; for he rests vpon the affections of a man , that are more vncertaine then the winde . What so brittle , and so vnconstant ? We see that for the most part they are carried to doe vs good or evill with by-respects , with something touching themselues , they are turned to and fro , as the Weather-cocks and Mils are , that when the winde ceaseth , and when the waters fayle , stand still , they are driven to doe for vs so long as such respects leade them , no longer . And therefore , to trust in men , it is not the safest , it is not the wisest way . See this in some few examples . David how inconstant did he finde the people , and apt to rebell against him ? and so Moses , yea , David himselfe , though he was a holy men , yet how inconstant was he , inconstant to Mephibosheth , one that was innocent , one that had never done him any wrong , one that had never given him occasion ? How inconstant was he to Ioab , when he had prevailed in that battaile against Absolom ? How quickly was he out of grace and place , when he had saved Davids life and recovered the Kingdome , and Amaziah that was but a reconciled enemy put into his roome ? These and many such like examples you shall find . Abner how inconstant was he to Ishbosheth ? even for a word spoken against him , and a word that he gaue him occasion enough to speake , a word that he neede not haue beene so much offended at , he fals off from him for it ; and this it is to trust in man ; I say , either in a mans owne wisedome , or strength , or in any other mans . This place shewes what a great follie it is . The battaile is not to the strong : That is , let a man be never so well compassed about with strength , and wisedome of men , let him put himselfe , and his friends into the number , yet he is not safe ; but let him trust in God , and he is safe in midst of dangers . Sampson and Ishbosheth , when they were in the midst of their friends , when they were asleepe , they were circumvented . David on the other side , when he was asleepe in the midst of his enemies , when there was an hoast pitched against him , yet , sayth he , I laid me downe and slept : Why ? because the Lord sustained me . So that both for our safetie when we are in danger , and likewise to haue our workes wrought for vs , to trust in God , and not to trust either in our owne wisedome , or in the wisedome , or strength of man , that we shall finde constantly to be the best way . When David abstained from going vp to battaile against Naball , when he tooke the counsell of his wife , and when he abstained from putting violent hands vpon Saul , you see how God wrought it for him : he gaue him Nabals wife , he gaue him Saules wiues , and his houses , and his Kingdome into his hands ; this he got by trusting him . But when men will make their owne wayes , when they will goe about enterprises with their owne wisedome , In his owne wisedome and strength shall no man be strong : God hath said it , and he will make it good vpon all occasions . The conclusion therefore is , if the battaile be not to the strong , nor the race to the swift , &c. If men of the greatest abilitie are often disappointed of their hopes and ends , then we should not make flesh our Arme , but trust in God , both for safetie in danger , and to bring our enterpises to passe . And so much for this point . Wee now proceede . Neither doth man know his time . This is added , partly as a second vanitie , which Salomon saw vnder the Sunne , and partly as a reason of the former . For , sayth he , though men be strong , and wise , yet there is a certaine season to doe things in , that they may mistake , which causeth them to fayle ; for man knowes not his time : and from hence he drawes this Consequence , because men know not their times , therefore they are snared in an evill time , because they know not the good time , when good actions should be done , therefore evill times come vpon them suddenly , that is , they take them vnawares ; and this he illustrates by two Similitudes , They come vpon them , sayth he , as an evill net comes vpon fishes , and as the snare vpon the fowles . So that in these three propositions , you shall haue the full meaning of these words ; and these therefore wee will handle distinctly . First , that there is a time allotted for every purpose , and to every businesse . Secondly , that it is very hard to finde out that time . And thirdly , because men cannot finde this time , but mistake it , therefore evill times come vpon them suddenly , that is , crosses , afflictions , and destruction comes vpon them suddenly , even as the snrre vpon the fowle , and as a ●et vpon the fishes . And that this is the meaning of this place , and that these three points are included in it , you may see best by comparing it with another of the like sence , Eccles. 8. 4. 5. 6. 7. Where the word of the King is , there is power , and who shall say to him , what doest thou ? That is , it is a dangerous thing to admonish Princes ; who shall say to a Prince , what doest thou , sayth the Wiseman ? There is a time wherein we may admonish Princes safely , although they be exceeding powerfull , although they haue it in their owne power to take away the spirit , &c. as he sayth afterwards , yet there is a time . But how shall a man know that time ? Saith he , he that keepes the Commandement , shall know no evill thing , and the heart of the wise shall know the time and the Iudgement : That is , he shall know when to giue a seasonable admonition to a Prince , or to a great man ; for , sayth he , to every purpose there is a time and a Iudgement , that is , there is a time and a discretion , ( that is the meaning of the word in the originall , ) when any actiō is to be done , there is a certaine exact time ; If you goe before it , or if you come after it , there is much danger in it , if you hit vpon the iust time , you are like to be succesfull in it ; for to every purpose , there is a time , and a Iudgement , because the miserie of man is great vpon him : That is , it is the Lords pleasure to appoint such a certaine time to every purpose , and to every action , that he might discover to men that vanitie to which they are subject , and likewise that he might inflict his Iudgements vpon them ; The miserie of man is great vpon him , because every purpose hath a time . But how shall this be proved ? He proues it by this ; for , sayth he , he knowes not what shall be ; for who can tell him what shall be ? That is , as if he should say , If a man did know this time , he were safe enough , he were free enough from miserie , but since he neither knowes it himselfe , nor is there any that can tell him , therefore the miserie of man is great vpon him . Thus you see that in both these places these three poynts are included , and these I will run over , and so make vse of them . First , there is a certaine time , that God hath allotted to every purpose , and to every businesse ; If you take that time , you may succeede in it , if you misse it , it is exceeding dangerous . As you shall see Eccles. 3. To all things there is an appointed time , to every purpose vnder heaven ; There is a time to be borne , and a time to die , a time to plant , and a time to pull vp ; a time to slay , and a time to heale , &c. A time to weepe , and a time to laugh . All these particulars mentioned by Salomon , may be divided into these three rankes ; for all naturall actions , as well as those that are voluntarie , and done by consultation , there is a time that God hath set . Againe , for all lighter actions , as well as for actions of moment , there is a time . Againe , for all private actions , as well as for those that are publique , there is a time , that is , not a time which man in prudence will chuse out but a time which God hath appointed , a time which God hath set downe ; if a man hit vpon that time which God hath allotted , he shall succeede in it , ots●erwise he failes . So you see Act. 17. 26. he hath made of one bloud all mankinde to dwell vpon the face of the earth , and hath assigned the times that were ordained before , and the bounds of their ha●itations ; That is to say , the times of every man , the times for every mans state and condition , the times for the severall changes to which every man , every Common-wealth , and every Cittie is subject , these times God hath assigned , he hath ordained them before , and they are as bounds that cannot be passed . The like you see Iob 14. 5. 6. Are not his dayes determined , and the number of his moneths with thee , thou hast appointed his bounds that he cannot passe . ( Marke it ) As if he should say ; There is not a man comes into the world , but God hath appointed him certaine bounds , he cannot passe the number of his moneths ; That even as a man deales with an hireling , ( for that Similitude he vseth presently after in the next verse , ) he agrees with him for such a time ; So long you shall worke and no longer ; So sayth he , God hath appointed every man so many moneths , so many yeares , he must doe him service , some ten yeares , some twenty yeares , some fortie yeares : As you see it is said of David , Act. 13. 35. When he had served his time by the Councell of God. As if he should say ; There is an appointed time that David had to do him service in , he did him service as a King. And so in the same Chapter , it is said , Iohn Baptist , when he had finished his course , &c. That is ; There was a certaine race that he was to run ; he could not come short of it , nor he could not goe beyond it . So that both to the actions of men , to every purpose , to every action , and busines that is done in the life of a man , there is a certaine time appointed , there is a certaine time that God hath allotted , and as a man obserues this time , So is it better or worse with him . But before I come to the second , let me shew you the Reasons in a word , why God hath appointed these times , God hath set these times : That is , God hath appointed such times for busin●sses , for every purpose ; partly , because they cannot be done in another time : and therefore it is said to be an allotted time ; If you take another time , you may labour , and labour in vaine : As you see Eccles . 3. 9. after he had sayd , there is a time for every purpose , he addes this , and what profit hath he that workes of the thing wherein he travels ; As if he should say , If a man misse of these times , what profit is there of his worke , though he travaile never so diligently in it , if he misse his time , if he pitch not right vpon his time , God workes not with him , there is no concourse with him , so he labours in vaine . Secondly ; There is an allotted time , because God in his providence , in all his workes , he doth , what he doth , in measure , in number , he waighes every thing , and makes it beautifull ; now euery thing is beautifull in its season ; out of its season , it is not beautifull . And that is another reason , that he likewise here renders , vers . 11. he hath made every thing beautifull in his time , therefore there is a time allotted to euery action , and to euery purpose : because if it misse of this time , it is not beautifull , there is a desormitie , there is an obliquitie in it , the beautie , the preciousnes , and the comelinesse of it , is lost . Thirdly , God hath appointed a certaine time , he hath allotted a time to euery action , out of his owne royall prerogatiue , he will not haue men to know the times ; but the times must be of his allotting , he hath appointed a time to euery thing , wherein his great soveraignty over the creatures , and over all things appeares ; and therefore you shall see , Act. 1. 7. It is not for you , sayth he , to know the times , and seasons , neither to know them , nor appoint them ; for , sayth he , those the Lord keepes in his owne power ; and therefore it it he that hath allotted a time to euery thing . It is he also that concealeth and hideth them from the sonnes of men . And this is the first point ; That to every action there is a time appointed . Secondly ; to finde out this time , is exceeding hard , because it is not in the power of any man to know it , except God guide him to see it , there are not principles in man , there is not the sufficiencie of wisedome , to finde out the fitnes of time , except God guide him to pitch vpon that time . Now if the Lord were pleased to reveale to men these seuerall times , allotted to actions , it were an easie thing to finde it out : but he hath kept them to himselfe , and that for these two Causes . One is ; That men might watch , for if men knew the time , they would be loose , and neglect , till the time came ; Therefore , sayth he , seeing thou knowest not the time when he will come , whether at night , or at what time of the night , whether at the dawning , or at the Cocke-crowing ; whether at the first watch , or at the second , therefore watch ; As if he should say , If men knew the time certainely , they would sleepe till that time , and then they would be awake ; but God will haue men watch . Secondly ; God hath appointed these times , and reserved them to himsel●e , that men might learne to feare him , that they might learne to keepe a continuall dependance vpon him , for if the times were in our owne hands , we might mannage our businesse with our owne strength , but when they are in Gods hands , we know not what to morrow will bring forth ; Therefore Iames sayth , say not , I will doe such a thing , I will goe to such a place , and stay there a yeare , and buy and sell ; for , sayth he , it is not in your hands , your life is not in your owne hands to effect this busines . If you doe liue , it is not in your hands ; and therefore you ought to say , if the Lord will. And therfore to keep men in this dependancie vpon him , God hath reserved these times vnto himselfe . The third , and last proposition is , That because men misse of these times , therefore their miserie is great vpon them , partly , because they do not effect the thing they goe about , when they misse of their time ; for the Lord workes not with them , when they hit vpon a wrong time ; partly also because they fayling in their dutie , not taking the good time that God hath appointed , he in his most just judgement sends vpon them evill times , that suddenly come vpon them , euen as a snare vpon the birds . As you see when birds are feeding quietly and fearing nothing , then an evill snare comes and takes them ; So it is with men , when they haue missed their times , when they thinke they are safest , when they speake peace to themselues ; when they thinke that danger is farthest off , then evill times come suddenly vpon them . This you shall see best in examples . Gehezi , when he tooke a gift of Naaman ; The Prophet his Maister reproues him in these words ; Gehezi , sayth he , is this a time to receiue gifts ? As if he should say ; To take a gift in it selfe is not amisse ; but this is not a time for it : for Naaman was but a stranger . Againe , he was but a beginner in beleeving , in the true God , and therefore to take a gift of him , that was not a time . It was the manner ( you know ) to bring gifts to the olde Prophets , not for reward of their Prophesies , but for the maintenance of their estate ; So Saul brought to Samuel a gift , and therefore in some cases it might haue beene seasonable , but sayth he , is this a time to take a gift of such a man , vpon such an occasion , at such a season ? And what miserie came vpon Gehezi for missing his time ? sayth his Maister ; The leprosie of Naaman the Assyrian shall cleaue to thee , that miserie came vpon him . So you shall see Haggai 1. The people did a lawfull action , but they missed of the time ; Thus sayth the Lord of hosts ; This people say the time is not yet , when the Lords house should be built : Then came the Word of the Lord , by the ministerie of the Prophet Haggai , saying , Is it a time for your selues to dwell in seeled hou●●s , and this house lie wast ? Therefore now saith the Lord of hosts , you haue sowne much , but you haue brought in little , you eate , but you haue not enough , you drinke , but you are not filled , you cloath you , but you are not warmed , and he that earneth wages , he puts it into a broken bagge . It was a lawfull thing for them to build houses to dwell in , and to enioy , but , sayth he , is this a time to dwell in your seeled houses ? As if he should say , You haue mis●ed of the time . And what then ? You see therefore their misery was great on them ; you haue sowne much , but you bring in little , &c. Iacob , It was lawfull for him to haue sought the blessing , but , because he missed of the time , you see his misery was great vpon him , how many sore yeares of travaile had he vnder his vncle Laban ? And this was because he missed of his time . On the other side , David that did hit vpon his time , God promised him a Kingdome , and he stayed his time , you see he had it with good successe , he had it in such a manner , as was fit for him ; for he stayed his time . Rehoboam is another example , when he consulted with the olde men ; They tolde him , that if he would serue the people at that time , they should be his servants for ever ; but he followed the counsell of the young men , and you see what fell out vpon this , the missing of his time ; for that was the counsell that the olde men gaue him , if thou wilt serue them at this time , &c. As if they had s●yd , Rehoboam , thou thinkest it will be disadvantage to thee , if thou let the raines loose vpon them ; and not restraine , and curbe them in the beginning , but thou missest of thy time : There is a time for meeknes , and a time for roughnes ; There is a time for clemencie , there is a time againe for severitie , but this is not a time for Rehoboam to vse severitie , in the beginning of his Raigne , therefore you see his miserie was great vpon him , he lost ten tribes by this meanes . So likewise , The people of Israell , when they sought a King for themselues , it was lawfull for them to seeke a King ; for God had appointed from all eternitie David to be their King , and if Saul had not beene their King , David had beene King at the same season that he was ; but their error was in the time , they would haue a King , when Samuel raign●d over them ; when God was pleased to Iudge them by the hand of the Prophets , more immediately then by the hand of the King , and therefore he sayth , that himselfe ruled over them ; and therefore God tels them , because they would needes haue a King now , because they would anticipate him , ( they would haue a King before God had appointed them a King , ) therefore this curse should goe with their King , he shall doe thus and thus to you ; he shall take your sonnes , and put them into his Chariots , he shall take your da●ghters , and make them Apothecaries , he shall take your Vineyards , and your Oliue trees . Thus your King shall doe to you , because you haue missed your time , your miserie shall be great vpon you . The like you shall see in the Children of Israell ▪ Num. 14. The people might lawfully fight against the Cananites , you know , they were brought forth for that purpose ; yet because they missed of their time , they would doe it at that time when they were not appointed , Moses tels them if they would needes goe vp , they should fall before their enemies , and accordingly it fell out so ; for they missed of their time . I neede not run through more examples , Iosiah , and David , if you lay these two examples together ; you shall finde , David went not out to warre when he should ; and the other went when he should not , and so missed of their times ; and you see what miserie it brought vpon them , vpon David it brought the greatest misery of all other , which was the giuing of him vp to such sinnes , as that of murther , and adulterie , that brought all the evill that he suffered afterwards . And Iosiah , it cost him his life : for he went out vnseasonablie , and did mistake the time which God had allotted for such an enterprise . So you see now these three ; there is a time allotted to every purpose , to every busi●es . And it is hard to know it ; for God keepes it to himselfe , he reve●les it when it pleaseth him , he pitcheth one man by his providence , by the secret guidance of his spirit , vpon a right time , when another misseth it , I meane not that it is alwayes done in mercie , but in the ordinary disposition of time , to them that know him not ; for when a man pitcheth vpon the time , it is he that guides him . Thirdly , because men misse of their time , the miserie is great vpon them , it comes vpon them ; that is , some evill times come vpon them suddenly , it comes vpon them like a snare . Now briefly , the vse we should make of it , is this , That we be carefull , not onely to doe the actions that belong to our Callings , either our generall Calling , as we are Christians , or our particular Calling , in our ordinarie busines , it is not enough to doe them , but to looke narrowly to the time . It is a Rule among Divines , that an action is not good , except it haue all the Circumstances good . An action may be evill vpon missing any one , therefore the time is an ingredient into the goodnesse of the action , were the action never so good , if the time be missed , it makes the action evill when we doe it out of its season ; when wee doe it not in its time . As it is said of words , when they are in season ; they are beautifull : So it is true of euery action , when it is done in its owne season it is beautifull , if it be not , there is some deformitie in it , some obliquitie , and by consequent , some sinfulnesse , if it be a morall action , or somewhat that brings evill after it , if it be an action of another nature . Now , the actions wherein we are to looke so narrowly to our times , are of three sorts . Some are the actions that God hath commanded vs to doe . Wherein , it is not enough for vs to doe the workes , but we must obserue the times . To admonish is a good action , and it is commanded vs , but to doe it in an vnseasona●le time , either vnseasonably to him that admonisheth , or to him that is admonished , it spoyles the action . To be thankful for mercies , and to pay our vowes , it is a good action ; but yet if the time be missed , and we giue not thankes in due season , if you pay not your vowes but deferre them , he that deferres his vow , though the action be good in it selfe , yet if the time be missed , he provokes God to anger , and sinnes against him . It is a lawfull thing for vs , to doe the workes of our Calling , and to do them diligently , yet if we doe them vnseasonablie , and incroach vpon the time allotted to prayer , wherein , we ought to renew our repentance , and to set our hearts straight , and right before God , now it is not done in season , it displeaseth God , it is an action done out of its time . To mourne , and reioyce , are both good actions , but if they be done out of their season , they are both exceeding evill , and sinfull : We see how carefully Nehemiah tels them , they should not haue mourned ; for ( sayth he , ) this is a time of reioycing , for this time to reioyce , ( it is your strength ) for the ioy of the Lord is your strength ; therefore now weepe not , mourne not , butreioyce . Againe , at another time , to rejoyce , is as great a sinne , as then to mourne , as we see Isa. 22. 12. 13. When the Lord cals to mourning , if now you giue your selues to killing of sheep , and slaying of Oxen , &c. Your sinne shall not be purged from you till you die . I neede not giue you instances in this case . These are one sort of actions . All the duties of our Calling must be done in season . The second sort of actions , that we are to obserue this time in , they are such as belong to others , that tend to the good of others , the good of the Church , the good of the Common-wealth , the good of particular men ; There is a time when ( it may be ) a mans voyce , or suffrage would haue turned the scale of a busines , that cōcerned much the Common-wealth , or the societie where he liues : but when that opportunitie is past , it can be recalled no more . There is a time when a mans speaking may doe much good , and his silence is sinfull ▪ and doth much hurt , by the losse it brings . Such times and seasons are to be observed , such opportunities there be . There is an opportunitie of preventing a mischiefe to a Common-wealth , or to a Kingdome , when we neglect that opportunitie , it causeth the miserie of man to be great vpon him , as we heard before . So for particular Cases ; There is a time , and a season , and an opportunitie of comforting the bowels of the Saints , of relieuing and entertaining strangers , of doing good to parents , of educating , and bringing to God children and servants , such as are committed to our charge ; This is but a short time , and opportunitie , which when it is past , can be recalled no more . The missing of these times and opportunities , is that which causeth the miserie of man to be great vpon him . You know , at the day of Iudgement , because men did not such , and such actions , because they lost their opportunitie , they did not visit the prisoners , they did not cloath the naked , nor feede the hungry , therefore , this eternall miserie fals vpon them ; Much more temporall miseries , vpon a man , a Kingdome , or a King. The last sort of actions wherein wee are to obserue a time , they are such as belong to our owne safetie ; There is a time that if a man speake , he makes himselfe a prey to the wrath of men . And therefore the prudent , at such a time shall keepe silence , sayth Isa● . And there is a time wherein if a man doe not speake , he makes himselfe a prey to the wrath of God. And not to hit vpon a right season in such an action of speaking and shewing himselfe , or not doing it , it brings miserie either from God , or man. There is a time for a man to giue , and to spend ; and a time againe , for him to spare and gather , if he misse of this time , if he will not giue when he ought , if he spare when he ought to giue , it brings a miserie vpon him , he shall be a looser by it . In all particular actions , oftentimes God opens a doore to vs of advantage to our selues , to our children , to those that depend vpon vs , if it be taken . You haue the opportunitie , if you stay till it be shut vp againe , there is a miserie that followes it , it is a thing that concernes your owne safetie , but these are but lesser matters . Beloved , there are times of greater Consequence then these . There is a time when God offers grace to a man. Now to refuse it , to misse of that time , it causeth the miserie to be great , yea to be eternall vpon him , Luk. 19. 42. Oh Ierusalem , if thou haddest knowne the things belonging to thy peace in this thy day , but now they are hid from thine eyes ; As if he should say , This is the time Ierusalem , when if thou wilt take the offer , thou maiest , if thou didst know thy time , if God would reveale it to thee , thou shouldest be safe enough , thou mightest escape this miserie , but God hath hid it , that thou seest not this time , therefore thou and thy children shall perish . The time of a mans health , and of his peace , of his life , quiet , and rest , is the time of making sure his Election , a time of growing in grace and knowledge , and of growing rich in good workes . He whose eyes God opens to see this time , he makes vse of it , he layes out those talents he hath to such a purpose , but when God hides it from a man , it is his vndoing , an evill time , the time of death comes suddenly vpon him , as a snare on the fowle . The time of youth , the time of education , is the seede-time of our life after ; he whom God hath inlightned to see this time , and to consider it , he is not negligent i● it , he layes vp the ground and foundation of his future li●e in it . Such like times there be . You shall see an example of them in Saul , and in the people of Israell ; Saul had a time to make sure the Kingdome to himselfe , and the Kingdome of heaven to himselfe ; but because he lost his time , God would giue him no more , he had opportunitie no longer ; but it was cut off from him . You know he lost the Kingdome , by not staying the time that Samuel appointed him , he stayed to the very point of the time ; but he stayed it not out . The seaventh day Samuel came according to his promise ; but he thought he would not haue come , because he stayed so late , but this was the losse of the Kingdome to him . God intimates thus much to him there , that if he had discerned his time , he might haue saved his Kingdome , but because he did not see it , that miserie came vpon him , he lost the Kingdome from himselfe , and from his posteritie for ever . The Iewes likewise ; there was a time when God would haue received them , and averted that fearefull Iudgement that came vpon the whole Nation , when they were carried away captiue ; but when they had passed that time , we see God is resolved to destroy them ; there is no more hope for them , Iere. 11. 14. Th●u shalt not pray for this people , I will not heare their cry in the day of their trouble : Thou shalt not pray for them ; thou shalt not lift vp a cry , a prayer for them . It is twice repeated , because the Lord was resolved , the time was past , and they saw it not , therefore their miserie was great . But you will say to me , ( to conclude with that ) How shall a man doe to know that time , to know the time , and the season , that God hath allotted to every action , since it is of so much moment ; and the missing of it brings so much miserie vpon men ? Beloved , I will run through some directions very briefly : Consider , what the cause is , that men misse of their time , and you shall finde by that the meanes how to finde it out . The cause why men misse , it is First , Inability to discerne , man himselfe knowes it not , and no man else can tell it him . So then it is in Gods owne power to reveale it . Therefore to find out this time , let a man doe these two things , to haue abilitie to discerne the times . First , let him not leane to his owne wisedome , but trust in God ; that is , let him goe and aske counsell of God : Even as David did , Shall I goe vp to Hebron , or shall I not ? So in all such doubtfull Cases goe to God , shall I doe such a thing , or shall I not ? Shall I doe it in such a season , or shall I s●ay another ? We see what Salomon sayth , Prov. 3. 5. Trust in the Lord with all thy heart , and leane not to thine owne wisedome , in all thy wayes acknowledge him , and he shall direct thy way . The me●ning is this , let a man in his heart rest vpon God , and trust in him , and say thus to him , Lord , I confesse , I know not the times , I know not whether this be a fit season , or another , Lord , I leane on thee , I beseech thee discover the times to me . When the heart indeede rests on him , there is a promise , trust in the Lord with all thine heart , ( that is ) trust in him in good earnest , and he shall direct thy way : That is , there shall be a secret guidance from his spirit , that shall pitch thee vpon a right time ; There shall a secret thought come in thy heart , ( which shall be as if a man stood behinde thee , ) that shall whisper to thee , and say , this is the way , this is the time , turne this way , and not that ; So God directs vs , if we trust in him , and rest on him ; If we goe to him , and pray him , and beseech him to guide vs. Secondly , it is not enough onely to pray to him , but there is another thing added to it , to walke in his wayes , not to steppe out of his wayes , but to keepe the Cōmandements , when we haue any businesse to doe , goe to the straight path , step not out to any inordinate course , but keepe the Commandements , and the Commandements will keepe thee : This you shall finde Eccles. 8. 5. He that keepes the Commandement , shall know no evill thing , and the heart of the wise shall know the time , and the Iudgement ; for to every purpose there is a time and a Iudgement . You see , though it be very hard to finde , and a man knows it not of himselfe , nor can any tell him , yet this promise is made , he that keepes the Commandement , and the heart of the wise , that is , the godly man , he shall know the time , and the Iudgement . Beloved , it is a sure rule ; If we be obedient to Christ as a King , we shall finde him to be to vs as a Prophet ; If you will resigne vp your selues to keepe his Commandements , that propheticall office of his , ( which is to guide vs in the way , ) he will performe to vs. So I take that place to be vnderstood , Act. 2. I will powre out my spirit vpon all flesh , and your young men shall see visions , and your olde men shall dreame dreames , &c. It begun to be fulfilled in that extraordinary gift of Prophesie that was powred vpon the Apostles ; but yet , sayth he , I will powre it vpon all flesh ; that is , it shall be such a spirit , as shall teach you to see those mysteries that were hid from the beginning of the world , and such a spirit , as shall guide you , and direct you , it shall teach you what you ought to doe , what way you ought to choose . This , I say , the Lord will doe , if we walke in his wayes . Beloved , if we will be stepping out of his wayes , we shall get many knockes , and many fals too , many troubles , many afflictions shall sticke by vs , while we liue . You know the Children of Israell went not a foote , but as they were guided by the Cloud . Iacob , in his Iourney would neither goe to La●an without warrant , nor come from him without it . David , in all that he did , he asked counsell of the Lord ; shall I stay in such a Cittie , or shall I not stay ? Shall I goe vp to warre to such a place , or shall I not goe ? ( As I said before , ) shall I goe vp to Hebron , or shall I not goe at this time ? This walking in the wayes of God , is that which the promise is made vnto . You shall finde Psal. 25. 12. What man is he that feares the Lord ? Him will he teach the way that he shall choose : As the promise is made to trusting in him ; for then he will direct him in his wayes ; So , what man is he that feares the Lord , and keepes his Commandements ? Him will he teach the wayes that he should choose . And this is the first direction . The first cause why men misse , is , Inabilitie to discerne the time , and the season ; therefore let them take this Course , and God will reveale it to them . A second Cause why men misse of these times , that God hath allotted to every action , & purpose , is , some passion , and distemper , to which they are subject ; for passion , causeth indiscretion , in the ordinary course of things ; you see , passion makes a man misse of his time , it makes a man doe things vnseasonablie ; whereas were the heart quiet , the judgement would be cleare too , to see what were fit and what vnfit . As it is in the common Converse with men ; So it is in these great actions , to choose the time that God hath allotted to every action , and purpos● . If there be any carnall , worldly , sinfull distemper in the heart , you are apt to misse of the time ; for every passion and distemper is like drunkennesse , it casts a man asleepe . Now , he that obserues the times , must watch , and watch diligently , and a man that is distempered , is not fit to watch , and to obserue . And therefore Christ ●ayth Luk. 21. 34. Take heede that your hearts be not over charged with surfeiting and drunkennes , and th● cares of this world , least that day come vpon you 〈◊〉 vnawares : As if he should say ; The reason why you misse of the times , why that great day comes vpon you vnawares , why you doe not that dutie as you ought within the compasse of the time that God hath appointed ; it comes from hence , some excesse in the vse of lawfull Comforts : So you haue two Causes given there , Either , when men inebriate themselues too much with the present Comforts of this world , when they ex●eede in them , when they take more then they ought , though the things in themselues be lawfull . Or secondly ; They take so much care for worldly things , that it breeds a distemper in them ; that is , it distracts their mindes ; for by that a man may know when his cares are inordinate , when they breede distractions in the mind ; as we see in Martha ; Christ found not fault , because shee was carefull to provide ; but because her care went to farre , that it troubled her , that she could not attend vpon spirituall duties , there was the fault , Marthaes thoughts were troubled about many things , when such distempers grow on vs , it causeth vs to misse ▪ the time . My Beloved , if we would then keepe our times ; If we would know the times allotted vs , take h●ed of excesse ; Take heede we affect not too much outward comforts , that our hearts be not too much set vpon any outward blessings , be it what it will be . Take heede againe , that we take not too much ●●re for any thing , that we minde not too intentiuely worldly businesses , they will cause vs to misse our times . This is the second Cause . Thirdly , to doe impertinent things , is that which causeth men to misse the time that is allotted to every purpose , and to every busines . When a man is occupied about things that he ought not , he misseth doing of those businesses that he ought to doe . Therefore 1 Cor. 7. The Apostle giues this Rule , sayth he , whatsoever you haue to doe , if you be to buy , doe it as if you bought not , if you be to marrie , doe it as if you did not : And generally vse this world as if you vsed it not : That is , All the actions belonging to this world , be not too much occupied about such impertinent things as they be . Impertinent things to the maine businesse for which you came into the world , for I would haue you , sayth he , without care ; for he that is vnmarried cares for the things of the Lord , and I would haue you cleaue to the Lord without separation . The meaning is this ; The reason why men misse their times that God hath appointed them , is , because men are too intent vpon impertinent things , which interrupts their care to serue the LORD . And therefore we are to passe by them , and not to put our full intention to every worldly busines , but reserue the maine intention of our thoughts for the things of the spirit , for not to take care over●much for them is that which will make vs carefull to doe things in their time . The next impediment is selfe-Confidence ; when a man trusts himselfe , and will be his owne Counsellour : And therefore the way to hit of a right time , is , to take Counsell with others ; In the multitude of Counsellours there is peace . Lastly ; The cause of the missing of the time , is , negligence , when men are idle , slacke , and indiligent in doing those things that belong to them , that is the Cause of missing their time . And therefore you haue that Counsell in the words next before the text ( since the time is short , there is but a day for you to worke in , and the night comes when no man can worke , ) that is , in the graue , there is neither worke nor invention , & . And therefore doe with all thy might that which thou hast to doe . The doing what we haue to doe with all our might , and with all our diligence , is that which quickens vs , and keepes our hearts in a holy preparation to take the times , and not to over-slippe and over● passe them . These things I should haue inlarged , but I had rather shorten them thus , then hold you longer , &c. FINIS . Notes, typically marginal, from the original text Notes for div A09990-e490 Gen. 15. 1. Doct. 1. Doubting of Gods All-sufficience , the cause of departure from God. Luke 15. Act. 16. Act 2. Act. 9. Math. 13. 1 Tim. 3. 6. From mans desire of happines . From the nature of sinne . From the nature of sinceritic . Iam. 1. 8. From the nature offaith . Heb. 3. 12. Gen. 15. Rom. 4. Vse 1. Instances . Seeking to God in difficult cases . Num. 11. Seeking praise with men . Indirect courses taken to bring enterprises to passc . Satisfying of sinfull lusts . 〈◊〉 Heb. 11. 19. 1 Tim. 4. 10. Digress . Doct. 2. God is All-sufficient . Reas. 1. Ier. 2. 13. 1 Tim. 6. 17. Reas. 2. God onely the author of good & evill . Ier. 10. 5. Math. 5. Luk. 11. Amos. 3. Ob. Answ. Ioh. 19. 11. Act. 4. 28. Tiglath-Pileser . Isa. 44. Ioel. 2. The creature cannot helpe to eternall happines . Two things considerable . That God is All-sufficient in himselfe . Difference betweene the All-sufficiency in God , and that which is in the creature Difference . Reas. 1. Reas. 2. Reas. 3. Reas. 4. Ier. 2. Reas. 6. Rom , 11. 36. That God is All-sufficient to vs. Which consists in two things . Gen. 15. To keepe vs from evill . Ier. 1. 18. Filling them with all good . Psal. 84. The creature can doe nothing , of it selfe , to make vs happie . Because It is inferiour to vs. It is accursed . It is vnder the Sunne . It is corporall . Heb. 12. 23. It is temporarie . It is finite . Quest. Ans. In doing vs good , or hurt . Ier. 10. 5. Because the creature is fully at Gods disposing . Instance . In Man. Others . Eccles. 3. 14. Prov. 29. 26. Our selues . Prou. 19. 21. Prov. 16. 1. Pro. 20. 24. Dan. 5. 23. Isa. 40. 26. Hester . 5. 13. The apprehension of the mind , maketh happines miserable . Ps. 33. 13. 14. Eccles. 2. 24. Quest. Ans. Deut. 28. 75. Vse . How to guide our comfort . Quest. Answ. 1 Cor. 7. 30. Ob. Answ. Quest. Ans. Vse 2. Be content with God alone . For those without the Covenant . Heb. 11. 6. Luke 25. Eccles. 1. Psal. 30. 7. Ob. Ans. 2. Ob. Answ. Quest. Answ. Mark. 10. 29. Exod. 4. 11. Rev. 21. 23. Ob. Answ. Cant. 1. 6. Simile . Ob. Ans. Psal. 104. Iob 38. Psal. 104. 28. 29. Iob 38. 22. Vers. 37. Vers 38. Vers. 28. Psal. 104. 10. Psal. 104. 21. Iob 39 17. 20. Math. 6. 26. Ob. Answ. Deut. 8. 2. 5. Vse 3. To looke onely to God in our wayes . 2 Chro. 14. 11. Ob. Answ. Instance . David . Iacob . Mat. 20. 13. Mat. 6. Luk. 15. 12. Ps●l . 146. 3. 4. 5. 6. Rom. 4. 21. ● Ob. Ans. Isa. 40. 11. Ezek. 34. 16. Ob. Answ. Psal. 62. 10. Ob. Answ. Ob. Answ. Ier. 17. 5. Ob. Ans. Prov. 30. 2. 3. 4. Gen. 15. 10. 11 Vse 4. To comfort vs in our imperfect obedience . Act. 17. 24. 25 Psal. 50. 12. Iob 35. 6. 7. Mans benefit , should encourage him to Gods service . That Gods Commands are for mans good , declared by Instances . In the Sabbath . In selfe-denials . Isa. 48. 17. We giue nothing to God in our obedience . Rom. 11. 34. Vse 5. Gods All-sufficiēcie should perswade vs to enter into covenant with him . Ier. 31. 34. Heb. 8. 9. 10. Ezech. 36. Gods All-sufficiencie in forgiving our sinnes . Hosea 11. 9. Isa. 55. 7. In doubting of forgiuenes , we question Gods power . Rom. 9. 22. 23 Ephes. 3. 10. Iam. 2. 13. Ob. Ans ▪ Neither sinne nor emptines , should discourage vs from beleeving forgiuenesse . Ob. Answ. Rom. 6. 15. 16 Grace kils sinne , and not increa●eth it . Ob. 〈◊〉 . Beliefe of Gods All-sufficie●cie to 〈◊〉 , increaseth loue . A double feare . 1. Keep● from comming in to God. 2. Fr●● going out from him . Gods All-sufficiencie in sanctifying vs. Psal. 103. 3. Ob. Answ. God changeth the nature of things . Ob. Why there are many imperfections in vs , though God be All-sufficient to sanctifie vs. Answ. We obserue not Gods Rules . Answ. To humble vs. Answ. That we may know God and our selues better . Iames 4. 5. 6. Lusts are at Gods command . Simile . We stand in Gods strength , as we may see In others . In our selues . Gods All-sufficiencie in providing outward good things Ob. Answ. A double desire in the soule . Naturall . Vnnaturall . Eccles. 5. 10. 1 Tim. 6 6. Simile . Ob. Answ. That is not alway good for vs , that we desire . Ier. 42. Ob. Ans. A Christian should be content with a mean● place in Gods house . Those that are meane in some things , may excell in others . 1 Sam ▪ 1. 2. God can satisfie the desires in a low condition . A Christians faithfulnesse is accepted in a meane condition . Two Deductions . The insufficiencie of the Creature proved . It is made by another . It is in continuall motion . Eccles. 2. It hath all by participation . Riches of two sorts . Honour of two sorts . The Wiseman proveth the insufficiencie and emptines of the Creature . By three Arguments . 1. Argu. Isa. 40. 8. 2. Argu. Ob. Ans. 3. Argu. By his experience . His experience . Of the vanitie of wisedome . Ob. Answ. Of the vanitie of folly . Of the vanitie of outward things . Laughter . Wine . Great workes Store of Servants . Paradises , i. e. pleasant Orchards . Singing men , &c. In those he found . Folly. Emptinesse . Vexation . Restlesse care . Sore travaile . No comfort . We must leaue them . 1. Ob. Answ. 2. Ob. Answ. What due is to be given and acknowledged to be in the Creature , declared in two things . 2. Deduction There is a fulnesse in God , as there is an emptinesse in the Creature . Psal. 102. 24. Psal. 90. Gods All-sufficiencie , proved by his providence . Gods providence , proved By the Creation . The constant course of things . The necessitie of one gouernour and disposer of things Ob. Eccles. 9. 11. Answ. Examination , or Tryals of our beliefe of Gods All-sufficiencie . Doct. Men are more or lesse perfect , as they are perswaded of Gods All-sufficiencie . Reas. 1. It is Gods argument . Reas. 2. This perswasion heales selfe-loue . Vse . To labour for this perswasion . Doct. A Christian life like a walke . That which he goes to . Act. 26. 18. Phil. 3. 14. Heb. 11. That he goes from . Ob. Ans. The distance in it . The ground . The path . Quest. Answ. Quest. Answ. Similitude A constant course . Vse 1. Vse 2. Ob. Ans. Gods wayes straight . Gods wayes nearest . It is the plainest . A breadth in Gods wayes . Gen. 16. 18. Ob. Answ. Having found the way , wee must runne . Vse 2. No man to be iudged by some particular actions . 2. Cause . Doct. Reas. 1. Ob. Answ. What sinceritie and vprightnes is . Puritie . Soundnesse . Simplicitie . Integritie . What it is . In 3. things . The integritie of the subject . Integritie in the object . Integritie of the meanes . Vprightnesse . Approoving a mans selfe to Gods sight ▪ Vse 1. To examine our selues . 1. Tryall . 2. Tryall . Ob. Answ. 3. Property , He purifieth himselfe . 1 Ioh. 3. 3. 2 Cor. 7. 1. Pro. 30. 12. ● Pet. 2. 14. 4. Obiect . Ans. 4. Differences betweene the relapses of sound and vnsound-hearted men . 1. Difference . Acts 4. 12. 2 Chro. 32. 25. 2. Difference . 3. Difference . 4. Difference . Rom. 7. 20. 1 Ioh. 4. 4. Rom. 7. 22. 4 Property , He pres●eth to the marke that is before him . Phil. 3. 12. 15. Which cōnsists 1. In ayming at the highest degree of holinesse . An vnsound heart aymes not at perfect holinesse . 2 Cor. 7. 1. He will not be at the cost . 2. He aymes not at God. 3. He wants light . 2. A perfect hea●t followes hard to the marke . Ma● . 18. 1 , 2 , 3. Lam. 3. 40. Simile . 2 , Ioh. 8. Reu. 3. 11. 2 Cor. 3. 12. Eph. 5. 15. 16. 5 Property , With a whole hea●t . Ier. 3. 10. Hos. 7. 14. 1 Tim. 6. 12. 2 Chron. 7. 14. Hosea 7. 16. 2 Chro. 12. 1. 2 Chron. 26. 7. 15. 6 Property , He accounteth the Gospell wisdome . 1 Cor. 2. 6. Heb. 6●● 5. Q●●st . A●s . 2. Quest. Ans. Foure Markes whereby to know this wisdome . 1. It humbleth him . 2. He knowes things as he ought ▪ 1 Cor. 8. 2. 3. He discerns things that differ . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 2. 4. His iudgement is changed Effects of sincerity . 1. It exalteth God. Psal. 148. 13. Prou , 4. 8. 1. In matter of honour . 2 Cor. 4. 5. Act. 3. 12. 2. In matter of profit . Act. 20. 24. 3. In matter of pleasure . 1 Cor. 10. 33. 2. effect , Nothing moues a man , but Gods command . col . 4. 12. Psal ▪ 119. 6. Act. 13. 22. Psal ▪ 123. 2. Quest. Ans. Quest. Ans. Quest. Ans. 3. Effect , He serueth GOD with all h●s might . 1 Pet. 1. 22. The intention is deuided , when things are done re●iss●ly . Psal. 27. 4. 4. Effect , Euery grace hath its perfect worke . Iam. 1. 2 , 3 , 4. Heb. 17. 1. Obiect . Ans. Iam. 5. 11. 2 Chron. 25. 7 , 8 , 9. Men may doe much , and yet want sauing grace . Vers. 16. 2 Chro , 11. 2 , 3 , 4. Rom. 4. 19. Obiect . Ans. True grace may be interrupted . Rom. 1. 18. 2 Pet. 3. 5. Mat. 13. 15. Ioh. 3. 21. 5. Property , or effect , The Sp●●it is quieted , Iam. 3. 17. Last effect of sincerite , To see God. Mat. 5. 8. 1. In his attributes . 2. In his works of prouidence . 3. In his guidance and direction . 4. In his Ordinances . Gen. 17. 7. Doct. Twofold Couenant , 1. of workes , 2. of grace . A threesold difference between them . 1. Difference . 2. Difference . Gal. 4. 24. Heb. 12. 18. 3. Difference . Heb. 8. 8 , 9 , 10. The Metaphor of writing the Law in mans heart , explained 3. wayes . Couenant of Grace twofold Six differences between them . Gal. 4. Heb. 8. 18. Ex. 2● . Heb. 8. 10. Heb. 8. 6. Vse 1. Vse 2. 2 Pet. 1. 4. Heb. 9. 14. Gal. 3. Gal. 5. 2. Difference . Quest. Ans. Quest. Ans. Re● . 2. 3. Vse . To mortifie sinne , by applying the promise of free pardon . 2 Cor. 3. 6. Heb. 9. 14. Gal. 3. ● . A double infusion of the Spirit . 2 Pet. 1. 4. Rom. 6. 1 , 2 , 3. Vse . 4. 1. The Couenant . 2. The Condition of the Couenant , which is faith . Reasons why faith is the Condition . 2. Reason . Gal. 3. 21. 3. Reason . 4. Reason . 3. The confirmation of the Couenant . Gal. 3. 15. 5. Obiections against it . 1. Obiect . Ans. 2. Obiect . Ans. Obiect . Ans. Rom. 11. 17. Obiect . Ans. Quest. Ans. Act. 2. 1 Sam. 12. 18. Ezra . 10. 9. Act. 16. Eph. 5. 1 Ioh. 3. 3. 1 Ioh. 3. Eph. 1. 13. R●u . 3. 20. Reu. 2. 17. Io● . 14. 21. Iob 27. 8 , 9 , 10. Obiect . Ans. Wayes to know whether we are in the Couenant , or no. Rom. 8. 15. Obiect . Ans. Gal. 3. Quest. Ans. Six consequents of the Spirit . 1. A spirit of prayer ▪ 2. Loue. 3. Cl●nsing a mans selfe . 4. Peace . 5. Humility . 6. Not to receiue the spirit ●f bondag● againe . Third way of knowing wh●ther we be in the Couenant , is by our k●owledge , which hath ● properties . 1. It circumseth the heart . id est , subdueth Iusts . 1 Lust of the eyes . 2 Pride of life . Simile . Take the present opportunity . Heb. 8. Vse . To labour for knowledge . Gal. 4. 9. Growing in kdowledge increaseth grace 2. Pet. 3. 17. 2 Cor. 3. 16. Ioh. 17. 17. Eph. 5. 14. 2 Pet. 2. 20. 2 Pet. 1. 2. 1 Cor. 1. 5. 〈…〉 When the Couenant 〈◊〉 broken . Obiect . Ans. Two rules to know whether we haue broken the Couenant . 1 Rule . ●ooke to thy heart . Iam. 4. 2. Rule . Looke to the effects . Obiect . Ans. Vse . Heb. 10. Heb. 7. Heb. 10. 28. Heb. 11. Eph. 2. Obiect . Ans. Obiect . Ans. Deut. 32. Notes for div A09990-e56610 Ob. Answ. Eccles. 8. 16. Consectarie . Consectarie . Eccles. 9. 3. Doct. It is a hard thing to be pers●aded of Gods All-sufficiencie . The holy Ghost must perswade Ob. Answ. Iohn 16. Reas. 1. God onely wise , and therfore able to perswade . Reas. 2. God onely knowes the severall turnings of the heart . Ier. 17. 9. Simile . Reas. 3. God onely can amend the heart . Vse . Why one man trusteth God , and not another . Iohn 16. 13. Ephes 1. 18. Doct. 3. All things are in Gods hands . Math. 11. 27. Ioh. 3. 35. 1 Cor. 15. 24. Psal. 2. 8. Quest. Ans. Reas. 1. Reas. 2. Exod 33. 3. Reas. 3. Reas. 4. Deut. 8. 18. Vse . Levit. 17. 5. Vse 2. Phil. 2. 8. 9. Ephes. 3. 12. Thankfulnes . Doct. 3. All men divided into two Rankes . Reas. 1. Reas. 2. Deut. 32. 9. Reas. 3. Vse 1. Vse 2. Ephes. 5. 6. Quest. Answ. Fouretryals . Goodnesse which consists in foure things . Mat. 7. 16. 17. 2. Tim. 2. 21. Act. 10. 38. Difference . 1 Cor. 6. 11. Titus 1. Ezek. 36. 25. Simile . It is not leaving but hating of sinne that sheweth puritie . 1 Ioh 〈◊〉 . 1 Pet. 1. 3. Difference . Iam. 2. 10. Ob. Answ. Quest. Ans. How to know when we performe Gods Ordinances aright . Ier ▪ 23. 29. Iud● 20. Mar. 4. 24. Iob. 15. 3. 4. Psal. 119. 9. Difference . Simile . Exod. 23. 10. Prov. 2● . 14. H●sea 3. 5. Isa. 66. 2. Doct. 4. Things fall out alike to good and bad in this life . Chap. 8. 9. 10. Chap. 10. 6. 7. Instances . 2 Chro. 35. 23 God vseth a libertie in two things . In Election In punishmēt , and rewardes , in two things . Vse . Reas. 1. To trie men . Reas. 2. Tospare men . Gen. 6. 3. Reas. 3. To hide events from men . Rom. 11. 33. Act. 1. 7. Reas. 4. To bring forth his treasures . Quest. Answ. Gen. 15. 16. Rom. 9. 22. Rom. 11. 22. Rom. 2. 4. Deut. 32. 33. 34. 35. Iam. 1. Math. 5. 10. Heb. 10. 36. Reas. 5. This life is a time of striving . Rom. 2. 5. It shall not alway goe well with the wicked . Because God is a iust judge . He is immutable . Gods blessednes requires it Vse . Psal. 129. 3. Instances of the wicked . Isa. 28. 24. Deut. 32. 35. Heb. 10. 37. Instances of the godly . Iam. 5. 11. Psal. 37. 37. Verse 36. Luke 13. 4. Psal. 50. 21. The executiō , not the sentence is deferred . Ecles . 8. 13 Ob. Answ. Wicked men die suddenly , though they liue long . Adversity and Prosperitie , not truly good nor euill . Ob. Doct. All things vnder the Sunne are subject to vanity . Naturall things . They are restlesse . There is nothing new . Mortal things Wisedome . There is wearinesse in getting it . Griefe in vsing it . It freeth not from miserie . Commendable actions . Eccle. 4. 4. Are enuyed . Great places . Vse . To see the change sinne hath made in the world . Vse 2. To see the vanity of man Psal. 62. 9. 3. Vse . It is an ill choise to loose heauen , to gaine the creature . Luke 16. 26. Vse . Not to desire them ouer much . Not to trust them ouer much . Not to grieue ouer much at the losse them . Vse 5. Labour to be weaned from them , and to feare God and keepe his commandements . tryall Doct. 2. Men of greatest abilities disappointed of their ends . Reas. 1. No man strōg in his owne strength . 1 Sam. 2. 9. 1 Sam. 2. 3. The Creature is ignorant . It is weake . Psal. 33. 16. God can take away the vse of the strength they haue . Amos 2. 14. 15. 16. 2. Cause . Men misse their times . Eccles. 8. 5. 6. 3. Cause . From the changes appointed by God. Psal. 31. 15. Instances . 4. Cause . Vse . Not to boast of outward things . 2 Chron. 14. 6. 7. 8. Simile . God delights to crosse men in carnal confidence . To maintaine his own right ▪ 1 Sam. 17. 47. To shew his power . To shew his providence . 2. Vse . Not to be discouraged in want of preparation . Because weaknesse cannot frustrate Gods purpose . Gods hand is then most seene . God hath more glorie in that case . Vse 3. Not to be over-ioyfull or sorrowfull for good or ill successe . 1 Sam. 18. 1 Chro 5. 26. Vse 4. Not to make flesh our arme . Ier. 17. Psal. 31. Isa. 51. 12. Why we feare men . Instances of inconstancy . Eccles. 8. 4. 5. 6. 7. Quest. Answ. Quest. Ans. There is a time allotted to every a●tion . Eccles. 3. Act. 17. 26. Iob. 5. 6. Act. 13. 35. Reas. 1. Eccles. 3. 9. Reas. 2. Reas. 3. Act. 1. 7. It is hard to finde out the time . Reas. 1. To teach vs watchfulnes . Reas. 2. That men may lea●ne to feare the Lord , and depend vpon him . Iam 4. 3. Proposit. Because men mis●e the time they ●all into miserie . Instances . Haggai 1. Num. 14. Vse . Not onely to looke to our actions , but the time of them . Watch our times in the things God commandeth . Isa. 22. 12. 13. Watch opportunities in actions that concerne others . Watch in actions concerning our owne safetie . Luk. 19. 42. Ier. 11. 14. Quest. Answ. The causes of missing the time . Directions to finde it . Prov. 3. 5. Eccles. 8. 5. Act. 2. Psal. 25. 12. 2. Cause . Of missing the time . Luk. 21. 34. 1 Cor. 7. 4. Cause . 5. Cause . 
A10010	----	The saints qualification: or A treatise I. Of humiliation, in tenne sermons. II. Of sanctification, in nine sermons whereunto is added a treatise of communion with Christ in the sacrament, in three sermons. Preached, by the late faithfull and worthy minister of Iesus Christ, Iohn Preston, Doctor in Divinitie, chaplaine in ordinary to his Majestie, Master of Emmanuel Colledge in Cambridge, and sometime preacher of Lincolnes Inne. Preston, John, 1587-1628. 1633 Approx. 1028 KB of XML-encoded text transcribed from 360 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A10010 STC 20262 ESTC S115180 99850399 99850399 15598 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A10010) Transcribed from: (Early English Books Online ; image set 15598) Images scanned from microfilm: (Early English books, 1475-1640 ; 1252:19, 1392:4) The saints qualification: or A treatise I. Of humiliation, in tenne sermons. II. Of sanctification, in nine sermons whereunto is added a treatise of communion with Christ in the sacrament, in three sermons. Preached, by the late faithfull and worthy minister of Iesus Christ, Iohn Preston, Doctor in Divinitie, chaplaine in ordinary to his Majestie, Master of Emmanuel Colledge in Cambridge, and sometime preacher of Lincolnes Inne. Preston, John, 1587-1628. Sibbes, Richard, 1577-1635. Davenport, John, 1597-1670. [16], 305, [1]; [2], 224, [2], 99, [23] p. Printed by R[ichard] B[adger] for Nicolas Bourne, and are to be sold at his shop at the Royall Exchange, London : 1633. Editors' preface signed: Richard Sibs. Iohn Davenport. Printer's name from STC. Marginal notes. Signatures: [par.]⁴ A⁴ B-V X² ² B-² P 2A-2F 2G⁴ ² Q-² R⁴ ² S² . Includes index (² Q-² R⁴ ² S² ), which in some copies, is found bound before 'The cuppe of blessing' (sig. 2A-2F 2G⁴). "A sermon preached at a generall fast before the Commons-House of Parliament: the second of Iuly, 1625" has separate dated title page; pagination and register are continuous. "The nevv creature: or A tratise [sic] of sanctification" has separate dated title page on X2; text begins on ² B1r with new pagination. "The cuppe of blessing" has separate pagination, and dated title page on 2A1. Final line of contents, A3v, "Finis." Variant: final line is "The end of the contents.". "The cuppe of blessing" identified as STC 20214 on UMI microfilm reel 1392. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. Humility -- Sermons -- Early works to 1800. Sanctification -- Sermons -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 Emma (Leeson) Huber Sampled and proofread 2003-01 Emma (Leeson) Huber Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion EFFIGIES IOHANNIS PRESTONI VIRI CLARISSIMI SS THEOLOGIAE DOCTORIS . How can this shaddow please thee : when thou know'st The substance was but Dust at best , at most . Goe rather view his Volume , and there finde A picture farre more curious more refinde : Pervse thou This , and yet neglect not That : That tells thee , Who he was ; the to ther , What. What here thou see'st , salute , and passe it o're ; THE SAINTS QVALIFICATION : Or A TREATISE I. Of HUMILIATION , in Tenne Sermons . II. Of SANCTIFICATION , in nine Sermons : WHEREVNTO IS ADDED A Treatise of Communion with Christ in the Sacrament , in three Sermons . PREACHED , By the late faithfull and worthy Minister of IESVS CHRIST , IOHN PRESTON , Doctor in Divinitie , Chaplaine in Ordinary to his Majestie , Master of Emmanuel Colledge in Cambridge , and sometime Preacher of Lincolns INNE . When men are cast downe , then thou shalt say , There is lifting up : and be shall save the humble person , Iob. 22.29 . Cast away from you all your transgressions , whereby yee have transgressed , and make you a new heart and a new spirit : &c. Ezek. 18.13 . He that eats my flesh and drinkes my bloud , dwelleth in me and I in him , Ioh. 6.56 . LONDON , Printed by R. B. for NICOLAS BOURNE , and are to be sold at his shop at the Royall Exchange . 1633. ILLVSTRISSIMO , NOBILISSIMO VIRO , PHILIPPO , PEMBROCHIAE ET MONTIS GOMERICI COMITI , BARONI HERBERT DE CARDIFFE ET SHERLAND , ORDINIS GARTERII EQVITI , REGIAE DOMVS CAMERARIO , REGIAE MAIESTATI A SECRETIORIBVS CONSILIIS , &c. TRIPLICEM HVNC IOHANNES PRAESTONI , S.S. THEOLOGIAE D ri . COLLEGII IMMANNUELIS NVPER MAGIST . ET REGIAE MAIEST . A SACRIS , TRACTATVM , DE HUMILIATIONE , DE NOVA CREATURA , DE PRAEPARATIONE AD SACRAM DE SYNAXIN . INDEVOTISSIMAE , TAM AVTHORIS , QVAM IPSORVM OBSERVANTIAE TESTIMONIVM , L.M.D.D.D. RICHARDUS SIBS . IOHANNES DAVENPORT . TO THE CHRISTIAN READER . THE good acceptance , the Sermons of this worthy man have found amongst well disposed Christians , hath made us the willinger to give way to the publishing of these , as comming from the same Author . The good they may thus doe , prevailes more for the sending of them forth , than some imperfections ( that usually accompany the taking of other mens speeches ) may doe to suppresse them . Something may well be yeelded to publike good in things not altogether so as we wish . They are inforced upon none that shall except against them , they may either reade or refuse them at their pleasure . The argument of them is such as may draw the more regard , being of matters of necesarie and perpetuall use . For Humiliation wee never so deeply see into the grounds of it , ( sinfulnesse of nature , and life ) or so farre as we see , looke upon it with that eye of detestation we should , and therefore a holy heart desireth still further light to be brought in , to discover whatsoever may hinder communion with God , and is glad when sin is made loathsome unto it , as being its greatest enemy that doth more hurt than all the world besides , and the only thing that divides betweene our chiefest good , and us . As this humiliation increaseth , so in the like proportion all other graces increase : for the more we are emptied of our selves , the more wee are filled with the fulnesse of God. The defects of this appeare , in the whole frame of a Christian life , which is so far unsound as wee retaine any thing of corrupted selfe , unhumbled for . The foundation of Christianitie is layd verie low ; and therefore the treatise of Humiliation is well premised before that of the New Creature . God will build upon nothing in us . We must be nothing in our selves before we be raised up for a fit Temple for God to dwell in , whose course is to pull downe before hee build . Old things must be out of request , before all become new , and without this newnesse of the whole man from Vnion with Christ , no interest in the new heavens can be hoped for , whereinto no defiled thing shall enter as altogether unsutable to that condition and place . Nothing is in request with God but this New Creature , all things else are adjudged to the fire , and without this it had beene better be no Creature at all . By this we may judge of the usefulnesse of discourses tending this way . One thing more thou art to be advertised of ( Courteous Reader ) and that is , of the injurious dealing of such as for private gaine have published what they can get , howsoever taken , without any acquainting either of those friends of the Authors that resided in Cambridge ( to whose care hee left the publishing of those things that were delivered there ) or of us , to whom he committed the publishing of what should be thought fit for publike view , of that which was preached in London . Hereby not onely wrong is done to others but to the deceased likewise , by mangling and misshaping the birth of his braine , and therefore once againe we desire men to forbeare publishing of any thing , untill those that were intrusted have the review . And so we commit the treatise , and thee to Gods blessing . RICHARD SIBS . IOHN DAVEN-PORT . A BRIEFE COLLECTION OF THE principall Heads in the ensuing Treatises . Part 1. Doct. 1. HVmiliation must goe before Iustification : Page 6 Two things in Humiliation : 8 Reas. 1. In reference to Iustification : 13 Reas. 2. In reference to Sanctification : 14 Vse 1. To labour for Humiliation : 18 Five helpes to Humiliation : 26 Vse 2. The best men should labour to be Humbled : 30 Doct. 2. The nature of man is full of all Vnrighteousnesse , and Vngodlinesse : 33 Mans nature evidenced to bee so by the Law : 34 Originall Sinne : 40 The corruption of the Vnderstanding , in five things : 43 The corruption of the Will in foure things : 48 The corruption of the Memory , in two things : 53 The corruption of the Conscience , in three acts of it : 54 The corruption of the Sensitive appetite : 58 The corruption of the Affections : 63 Actuall Sinnes : 68 Mans Nature shewed to be corrupt by the rule of the Gospell : 76 Vse 1. The ignorance of those that know not the corruption of Nature : 78 Vse 2. To Labour to prize CHRIST the more ; 81 Vse 3. Our Sinfulnesse should drive us to Christ : 82 Circumstances agravating Sinne : 89 Excuses of Sin : 101 Helpes against those Excuses : 108 Doct. 3. There is a revelation of wrath against all Vnrighteousnesse of men : 111 Vse 1. To teach us what Sin is : 118 Vse 2. To labour for a Sense of GODS wrath : 119 Vse 3. To make us goe to Christ : 121 Doct. 4. All men before regeneration with hold the Truth in unrighteousnesse : 126 The greatnesse of this Sin in three things : 136 Vse 1. To Humble us : 931 Vse 2. The miserie of men that are neare and not in the Kingdome of God , in three things : 143 How farre men Vnconverted may goe , shewed in five things : 151 How far they come short in five things : 153 Vse 3. Most sin out of love to Sin : 163 Vse 4. The danger of disobeying the Truth : 167 Vse 5. To give the Truth leave to rule . 169 Doct. 5. The Truth or Law of every mans judgement is made manifest by God : 180 Vse 1. The greatnesse of mens sinne against this Truth : 184 Vse 2. To be thankefull for the Truth : 192 Vse 3. To doe nothing contrary to the Truth : 193 Vse 4. To expect happinesse or miserie as wee observe or neglect this Truth : 215 Doct. 6. God hath revealed so much to every man as makes him Inexcusable : 219 Excuses that men frame to themselves : 221 Vse 1. To justifie God , and to blame our selves : 234 Vse 2. To give God the glory of his long suffering : 237 The Contents of the Sermon before the Commons house of Parliament . FAsting necessarie : 248 Fast defined : 248 Defects in Fasting : 249 Doct. 1. God onely doth Good and Evill : 253 Foure Connections to demonstrate it : 255 Reas. 1. Else God were not God : 261 Reas. 2. Else the Creature should be God : 262 Vse 1 To labour to see God in his greatnesse : 265 Vse 2. To looke to God in all our businesse : 269 Vse 3. To set Faith on worke to judge of these things : 270 Doct. 2. Sinne causeth Wrath : 271 Gods Wrath a treasure , in three respects : 273 Vse To see Sinne in the effects of it : 275 How to prevent Gods Wrath : 278 Doct. 3. Zeale turnes away Wrath : 283 Vse 1. Not to discourage those that bee Zealous : 286 Vse 2. Foure convictions of our want of Zeale : 288 Doct. 4. Want of Zeale makes GODS Ielousie grow hotter : 299 Doct. 5. Iealousie for the most part shal proceed to utter destruction : 301 Vse To learne to Feare : 302 Part 2. Doct. Iustification and Sanctification are inseperable : 4 How Sanctification ariseth from Iustification : 5 Reas. 1. None saved by the second Adam that are not borne of him : 18 Reas. 2. It is the Will of God : 19 Reas. 3. It is the end of our Ingraffing into Christ : ibid Reas. 4. It is the end of Christs comming : 20 Reas. 5. Christ is Prophet and King where he is a Priest ibid Reas. 6. All the meanes of Grace tend this way : 21 Vse 1. To pray for Sanctification : 22 Sixe incouragements to Pray for it : ibid Vse 2. To esteeme Sanctification as highly as Iustification : 36 The excellencie of Grace : 37 Vse 2. To take heed of ch●llenging Iustification without Sanctification : 44 Foure signes of a New creature : 49 New Creature what : 61 The Heart new framed : 62 The Conversation changed : 66 A new qualitie of Holinesse infused : 71 Old man what : 73 Mortification of the Old man : 83 Where God pardoneth he healeth Sinne : 88 First , it stands with Gods Honour : 89 Secondly , with our Comfort : ibid Thirdly , with Gods Service : ibid Doct. Those that are in Christ have another Nature : 95 Vse 1. Not to Defer comming to God : 98 Vse 2. Not to content our selves without a new Nature : 101 Vse 3. To see that good Performances be naturall to us . 107 Vse 4. To abhorre our Old Nature and labour for a change : 114 Vse 5. Not to feare Falling away : 117 Vse 6. Not to bee discouraged with the difficultie of any Dutie : 120 Vse 7. Change of Nature a ground of comfort : 121 Doct. We must be New Creatures : 122 Consect . 1. We are redeemed from old customes . Ibid. Consect . 2. Not to wonder that the World wonders at us . 124 Consect . 3. To pull downe all that is old . 127 Consect . 4. Not to wonder at unevennesse in mens lives . 131 Consect . 5. To expect a combate . 137 Consect . 6. Not to wonder at Aukednesse that wee finde in the waies of God. 140 Consect . 7. To give God the praise of the changing of natures . 144 Doct. The New Creature is Gods work : 149 Foure arguments to prove it : ibid Vse 1. To shew our condition in Christ is better than in Adam : 154 Vse 2. God setteth us not about an impossible worke . 155 Vse 3. To make us love Christ. 156 Vse 4. Not to put off Christs call . Ibid. Vse 5. To see with whom wee have to doe in hearing the Word . 156 Vse 6. To give God the prayse of any good in us . 161 Vse 7. Expect not that Ministers come with excellencie of Wisedome or words : 162 Vse 8. Observe what the preaching of the Word works on our hearts : 164 Doct. First , in Christ , and then New Creatures : 169 Doct. To bee in Christ is the ground of all Salvation : 171 Vse 1. First , to increase Vnion with Christ in those that have it : 176 Five helpes to doe it : 178 Secondly , to seeke it , if it be wanting : 185 Five motives to seeke this Vnion : 186 Part. 3 Doct. IN the sacrament there is a communication of the verie Body and bloud of Christ : 2 Arguments against Transubstantiation First , there is no Necessitie of it : 3 Secondly , no Possibilitie of it : 8 Thirdly , it is against Sense : 10 Fourthly , against Reason : 11 Fifthly , against Scripture : 13 Sacrament of the Lords Supper what : 15 Condition of the Covenant on Gods part : 16 Vse 1. To confirme our faith in the forgivenesse of sins : 19 Conditions of the Covenant required on our part : 24 Papists objection out of Ioh. 6. of eating Christs Flesh answered : 33 Vse 2. To see the greatnesse of Christs Love to us : 39 And to Love him againe and serve him : 41 Two things to move us to come in to Christ : 45 First , our Miserie out of him : 46 1 We are subject to Death : 47 2 To the feare of Death : 48 3 To Hell : 49 Secondly , our Happinesse by Christ 54 Benefit by Christ : 1 Wee shall have Life : 55 2 Our Debts shall be payd : 61 3 Wee shall have Rest : 68 4 Wee shall have a Kingdome which consisteth in : 72 Libertie : 73 Plentie : 74 Peace : 75 Glory : 76 Riches : 77 5 Wee shall have a Feast : 86 Properties , of spirituall Food : 88 6 Apparr●ll : 93 What this spirituall Cloathing is : 94 FINIS . CERTAINE SERMONS VPON HVMILIATION . ROMANS 1.18 . For the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men , which with-hold the Truth in unrighteousnesse . IT is true , wee that are the Ministers of the Gospell are to make it our chiefe businesse to preach Christ ; indeed that is all in all . But we may preach Christ long enough to men , telling them of Remission of sinnes , and Iustification , but they will not hearken to us , because before they can come to Christ they must be humbled . It is true our end is Consolation , for that is indeed the end of the Scriptures ; I say , the end of the Scriptures is Consolation , that through them you might have hope : and so is it the end of this doctrine of Humiliation , as , though a purge or lancing are troublesome to the body , yet the end of the Physitian using them is health , and helpe ; and without this course there is no helpe . And for that cause wee have fallen on this Text , that it may teach us to know our selves , and the need we stand in of Christ. You shall finde these three to be the three great parts of the Apostolicall Ambassage : First , to humble men , to make them know what need they stand in of Christ. Secondly , to raise them againe , to preach Remission of sinnes . Thirdly , to teach the doctrine of Sanctification . These three , Humiliation , Iustification , and Sanctification , are the three maine things wherein our condition to God consists . Therefore my Intent is to goe thorow these three . And we will do it briefly , beginning with this Text which wee have in hand . The occasion whereof is this . Paul tels the Romans that his intent was To come to them : But what should he doe there ? He would preach the Gospell : yea , but it was an ignominious thing to be a Christian , a thing that would expose him to much persecution and shame . It is no matter , saith he , I am not ashamed of the Gospell , for it is the power of God to salvation . But how doth hee prove that it is the power of God to salvation ? Wee see that in the Gospell the righteousnesse of God is revealed , that is , there is no way in the world for men to be justified , to be counted righteous before God , but to have a righteousnesse revealed from heaven , even another kind of Righteousnesse than any man hath in himselfe ; a righteousnesse of Christ , a righteousnesse that is to be imputed to men ; and this , saith he , is revealed in the Gospell : and therefore the Gospell only is the power of God to salvation . But here comes the great question ; Why is it needful that there should be a new kind of righteousnesse revealed , a righteousnesse wrought by another , and made ours only but by Imputation , saith he : It must be so , else no flesh can be saved : every man must needs be condemned , for all men are unrighteous , every man is full of all impiety and wickednesse , which he delivers in this verse ; thence concluding that it is needfull to have the Gospell revealed , for that is it that reveales the righteousnesse of Christ. A righteousnesse of Christ , which is onely wrought by Christ , and will onely stand out before the Iudgement-seat of God. So that the end of the words is to convince men , to shew unto them that they have no righteousnesse of their owne , to assure them , that if they stand in the condition , they are in by nature , they remaine in condemnation , for he that beleeves not , is condemned already : there needs no new condemnation , if he have not the Sonne , the wrath of God abides on him . So that the maine thing in these words is this assertion , That mans nature is full of ungodlinesse and unrighteousnesse . Two things are charged upon mans nature . First , a fulnesse of all kind of sins against God. Secondly , of all injustice and unrighteousnesse to men ; one touching the first Table , the other the second . Now when hee saith , All ungodlinesse , and all unrighteousnesse of men . The meaning is , That in mans nature there is all kind of ungodlinesse , and unrighteousnesse of all sorts . And againe , that is to be marked unrighteousnesse of men : he sets it down in generall , because he speakes it of all men , none excepted , so you must take both in ; Every man ( none excepted ) is full of all unrighteousnesse , all impietie , all parts of impietie , all kinds of unrighteousnesse are found in him . But how will this be proved ? He proves it by two Arguments . First , because the wrath of God is revealed against every man ▪ and God being a just Iudge , his wrath would not be kindled against men , except there were just cause ; and that is one Argument . But how shall we know that God is angry with men ? saith hee , It is revealed from heaven . Whence three things may be noted . For thence you may see the evidence of his wrath , It is revealed . And secondly , the surenesse of it , it comes from heaven , and God will be as good as his word . And thirdly , the Terriblenesse of it , it is revealed from heaven . For when God is said to sit in heaven , and to laugh them to scorne . And 2 Cor. 6. to sit in heaven , it argues he doth things powerfully . But you will aske , how is the wrath of God revealed from heaven ? It is revealed by the light of nature . Every man hath so much light in him , as to know that hee deserves wrath , and judgement , and punishment . And partly it is revealed by the Scripture , and partly by continuall experience , God is ever and anon executing his wrath and Iudgement on sinners . And that is the first Argument . The second argument to prove their unrighteousnesse , is , because they With-hold the truth in unrighteousnesse . And here is a secret objection answered . For it may be objected , There be many excellent things in men , as your morall Philosophers , had they not much light in their understandings ? much rectitude in their lives ? Did they not practice many morall vertues ? That is all one , it will but encrease their condemnation . It was Gods worke to put so much light , so many excellent things in them , which had they used as they should , and might , those Principles would have shed themselves into their whole soule and conversation , but they imprisoned them , shutting them up within the walls of their Conscience : men doe not use the light they have , nor improve it , they doe not bring it out in their lives and conversations , but With-hold it in unrighteousnesse . So that in the words there are three points laid downe , all which will helpe exceedingly to humble us . First , That mans Nature is full of all impietie and unrighteousnesse . The second is , The wrath of God will surely fall on men for this . If sinne went alone it would not so much amaze men , but when the wrath of God comes too , accompanied with the fruits of his wrath , men out of selfe-love will be moved therewith . The third , That all the good in a man before his regeneration serves only to helpe forward his condemnation . But before I come to the handling of these points ; one point we must needs observe out of the method of the Apostle . This that hee saith here in few words , is amplified to the middle of the third Chapter . All which time he spends in expressing particularly how mans nature is full of impietie , and unrighteousnesse : and when he hath done that , he urges Iustification by Christ ; and after that he comes to Sanctification . Wherein the Apostles method is very observable : and therefore from his method ( before we come to the maine ) we will briefly deliver this point . That Humiliation must goe before Iustification : You may observe it from the method used . Men must first be convinced of their impietie and unrighteousnesse , before they can be fit to receive the Gospell . As the Physitians have their method in curing , first to purge and cleanse the body , and then to give Cordials : so it is a rule in Divinitie , you must be humbled before you can be justified , or , Humiliation goes before Iustification . Which may be gathered not only from this , but likewise from many other places . You shall finde it is the course God takes every where with men , and it is a very necessary thing to be knowne ; for by reason of the ignorance of this method , men doe not take the right course , they goe not the right way to worke . This is the cause many continue in the gall of bitternesse , and in the bond of iniquity , they know not the right way to come out . I say , you shall finde this in other places . Observe , Deut. 8.2 , 3. you shall find there how God deales with his people , hee carries them thorow the wildernesse , and to what end ? to humble them ; And how doth he humble them ? Two wayes ; First , by shewing them the sinfulnesse of their hearts , letting them know their rebellions and startings aside , when he led them along , saith he , I have carried thee these forty yeares in the wildernesse to humble thee , and prove thee : All thy sinne and corruption was there before , but thou knowest it not . But that is not enough , for if men saw never so much sinne in themselves , yet if they have a bottome to stand on , if they have health , and strength , they regard it not : therefore he addes further , I humbled thee , I made thee hungry , and then I fed thee with Mannah ; that thou mightest see thou had'st nothing without me . And this I did , that when I bring thee into the good Land , ye may know it was not for your owne righteousnesse , but for the Covenant I made with your Fathers Abraham , Isaac , and Iacob . This is nothing but a resemblance of the same God doth now . Carrying men thorow this world , he first humbles them , he lets them fall into sin , that they may know themselves , and withall afflicts them , suffering them to fall into other necessities , that they may know what they are , that they may see their miserable condition , and that God brings them not to heaven for their righteousnesse , but for his Covenants sake , with Abraham and Isaac , that is , for his mercy sake in Christ. So Zechar. 12. and 13. Chap. You shall find first God powres on them the Spirit of compunction that they shall mourne for their sinnes , as a man mourneth for his only sonne ; and when they are humbled , then ( and not before ) I will open a fountaine to Iudah and Ierusalem for sinne and for uncleannesse ; that is , it is shut before they be humbled , but when that is done , the fountaine is opened . So you shall see Paul when he had to doe with Felix ( a place worth your marking ) Act. 24.26 . you shall finde that when Felix and his wife Drusilla , a Iewesse , called Paul before them , it is said , They heard him of the faith of Christ : But how began he ? Hee began , saith the Text , with preaching of Temperance , Righteousnesse , and the Iudgement to come : He told Felix what Righteousnesse , and what Temperance the Law of God required , and likewise the Iudgement to come ; for those two things must bee in Humiliation . An Endictment to shew how farre short we be of the Righteousnesse and Temperance that the Law of God requires , and withall a pronouncing of the Sentence , a declaration of the Iudgement to come . And this course made Felix to tremble . So Iohn the Baptist , that came to prepare the way of the Lord , to make way for Christ : How did he make way ? He came as with the Spirit and power of Elias ; so with much Terrour calling them a Generation of Vipers , told them of their miserable condition , as much as he could , to humble them . And that was the way to prepare them . So when Christ went about to convert any , this was his Method , as in Ioh. 4. when he had that discourse with the woman of Samaria , meeting her by Accident ; first hee tels her of her sinne ; The man whom thou hast is not thy husband , thou hast committed adultery : whereby hee amazed her , and made her looke into her selfe ; and then he tells her he was the Messiah , and , that in him there was hope . So he deales with Nichodemus , he tells him he was flesh , that all that was in him was nought , and not any thing good ; and then he preaches the Gospell , telling him , he must be borne againe . But of all places you shall find the clearest to be that in Ioh. 16. where Christ promises that he would send His Spirit into the world , and three great workes the Spirit should doe ( which were wrought by the ministery of the Apostles ) he should Convince the world of Sinne , and of Righteousnesse , and of Iudgement . First , he saith of Sinne , Because they have not beleeved in mee ; marke that , there were many other sinnes that the Holy Ghost convinced them of , but the contempt of the Gospell , the not taking of Christ offered , that is the maine sinne . And the Holy Ghost shall convince men of this sinne . All the men of the world cannot doe it . Wee may tell you long enough of particular sinnes , you have done these and these sinnes , sworne such oaths , defiled your selves with such abominations , and yet all will come to nothing ; but when the Spirit sets in , and makes a man sensible of sin , that workes to purpose . Then it followes in the Method , He shall convince the world of righteousnesse , because I am risen againe and gone to the Father : he should teach that there is another Righteousnesse , in me , by which you must be justified , when you see no righteousnesse in your selves , then the Holy Ghost shall shew you the righteousnesse that I have wrought . But how will this appeare ? In that I am dead and risen again , and gone to my Father , whereby it is declared that i am righteous , that I have overcome death , & satisfied my Fathers justice . And then when that is done , he shal convince the world of Iudgement , that is , of holinesse , for so the word is there used , that is , then the Prince of this world shall be judged . Satan reignes in the hearts of men , in the children of disobedience , till they bee justified and engrafted into Christ ; but when they be once justified , then Christ shall cast him out ; you shall see him fall like lightning out of the hearts of men and this is that which was before prophesied , Hee shall bring forth Iudgement unto victory ; that is , hee shall overcome the Prince of the world , take away sinne , and enable men to serve him in holinesse . And this is the method you must observe in turning to God , labour to be convinced of Sinne , then of Righteousnesse , and then of Iudgement . And to shew the necessitie of this , take that one place , Gal. 3.24 . a place you all know , The Law must be a Schoole-master to bring us to Christ. No man living can come to Christ , till the Law be his Schoole-master . Now how is the Law a Schoole-master ? It gives lessons that we cannot goe through with , thereby is such a Rectitude required , as we are not able to reach , like the Schoole-masters taske to the scholler , which he is not able to performe , and is therefore faine to goe to another to doe his exercise for him . So the Lord tells men , you must be exactly holy , perfect righteousnesse must runne through the whole course of your life : when we see we cannot doe it , it makes us runne to Christ , to have his righteousnesse imputed to us ; such a necessitie is there that men be humbled . Now that you may a little better understand this point , you must know that there are but two things that keepe men off from comming to Christ. One is unbeleefe , when they do not beleeve that he is the Messiah , or that they are to be saved by him . 1 This was the great hinderance in the Apostles time , and that is the reason that you have faith in the Messiah pressed so much , to beleeve that that was he . But that is not the thing to be pressed so much in these Times . But , as you see in the Old Testament , when the Prophets spake to a Church to confirme it in the truth , they do not presse so much to beleeve there is a God , and that hee is One God , and that a God of Truth , but to trust in God , and to make use of their knowledge . So must we doe . There is therefore another thing that hinders from Christ , 2 and that is , Negligence : Men care not for Christ , they are not affected with him ; and this is two-fold , Totall , or Partiall : 1 Totall is that which they were guiltie of that were bidden to the Feast , and excused themselves , and had bought a yoke of oxen , another had married a wife , another had taken a farme , and therefore they could not come . They were perswaded there was a Feast of fatlings provided , but they minded other things , for they were not hungry , and therefore cared not for it . And in this kind the greatest part of men , of your common Protestants , neglect the Gospell : Tell them of Remission of sinnes and Iustification , they minde it not . Secondly , 2 there is a Partiall neglect : And so many professe Christ , do many things for him , but regard him not . And in this the second and third Ground failed : the second did much , but not so far regarded him , as to endure persecution . The third did respect him more , but not so as to forgoe their lusts for him , this is a partiall neglect . And that that helpeth this double neglect is Humiliation . Now to give a Reason or two of this point , and so we will make use of it , and come to the other which is the maine , and that I most intend . God will have it thus , for these two Reasons : First , with reference to our Iustification ; he will justifie none till hee hath brought him to acknowledge both his Iustice and his Mercy , he will have men know what he doth to them , before he justifies them , and receives them to favour : I say , he will have a man acknowledge his Iustice , that is , confesse himselfe to be a sinner , to be ashamed of his sins , to acknowledge himselfe worthy to be destroyed . As in Ezek. 36. there you shall find how God justifies men , and washes them with cleane water from their sinnes . Then when I doe this , whensoever I shall justifie any man , then you shall remember your deeds that were not good , and shall acknowledge your selves worthy to bee destroyed . God will have this honour given him , he will have men know that it is not done for any thing in themselves , he will have the glory of his Iustice and Righteousnesse ; and that is the summe of the fourth verse of the one and fiftieth Psalme , Against thee only have I sinned , &c. that thou mightest be justified when thou speakest , and be cleare when thou judgest : that glory may bee given to God , and shame taken to himselfe . This God will have done . As in the worke of Redemption , his Iustice and Mercy are both satisfied ; so in the application of it , in taking hold of this Redemption , God will have a worke wrought , wherein his Iustice shall bee acknowledged . Secondly , hee will have his Mercy acknowledged ; as Princes , when they will make a condemned man bee sensible of their mercy , they will bring him to the uttermost , they will bring his necke to the blocke , then he will know that he was saved , he shall have more sense of his pardon . And so God in the worke of Humiliation , humbles a man exceedingly ; and when that is done , then Hee is seene in the Mount. He is not seene till men be in extremitie , that is , he will have them on their knees , and so be sensible of that mercy of his , which otherwise they would not prize . The end of all is Christ , he will have Christ esteemed and knowne ; and this men will never doe till they be throughly humbled . Secondly , God will have it so with reference to Sanctification , that is the second Reason , and that for these Causes . First , because otherwise mens thoughts would never bee drawne inward , men would never withdraw themselves from Covetousnesse , and from regarding vanity ; but lusts of youth in them that be young , and businesse and correspondencie in matters of State , and one thing or other would take up the mindes of them that be old , and would so occupie their thoughts , that we might speake long enough , but mens mindes would goe after an hundred severall vanities ; as the Psalmist saith , God is not in all the thoughts of a wicked man , before hee be humbled , that is , God is not there to any purpose , , nor the things belonging to the kingdome of God , but vanity is in their thoughts , and that raises such a Tumult and noise within , that they attend not to what we say , but locke up the doores of their heart , that what we say can have no entrance . We shall see it in 2 Chro. 33. when Manasses had corrupted himselfe with monstrous abominations there set down , the Lord spake to him , but hee regarded it not , till hee was humbled , but when being led into captivitie and bound in fetters , he was humbled , then hee besought God , who was intreated of him . In the fifteenth of Luke you shall find this phrase , The Prodigall sonne came to himselfe ; It is Parable shewing every mans naturall condition , he was not himselfe before , hee was a drunken man , or a mad man ; and that is the case of every man before hee be humbled , hee is as a drunken man ; now come and speake to a drunken man , as long as you will , so long as he is in his drunkennesse and madnesse he heares not : it is only this Humiliation that brings a man to himselfe . In 2 Chron. 6.37 . you shall finde this phrase , If they shall turne with all their hearts in their captivitie , and repent for their transgressions , then doe thou heare in heaven , &c. I name it for the phrase , if they shall turne with their heart , which they will not doe till they be humbled , till then they be busied about pleasures , or profits , or something else , but they looke not into their hearts . The phrase imports so much : suppose a man be instant in some sport and recreation , and one come and tell him in the midst of his sport , there is an officer without ready to take you and carry you to prison ; such a message will turne to his heart , and make him consider what he hath done , and what a miserable condition he is in : so when the Law comes it humbles a man , making him to draw in his Thoughts , and to see his misery ; and when he is wounded with the sense of his sins , and with the wrath of God , then , and not till then , the feet of them that bring glad Tidings of salvation are beautifull . Likewise Humiliation is necessary for this cause , because except men be throughly humbled , they will never take the Kingdome of heaven by violence ; and they must take it so , else they shall never have it : now by the Kingdom of heaven is meant the Gospell ; you know it is called the Gospell of the Kingdome , that is , righteousnesse and grace therein revealed and offered . In Matth. 11. and Luke 16.16 . you shall find that from the time of Iohn the Baptist , The kingdome of heaven suffered violence , and the violence take it by force : The meaning is this , saith Christ to them , we preach the Gospell , so did Iohn , with him it began to be preached ; but deceive not your selves , many thinke they take the kingdome of heaven , but you must know there be two kinds of taking ; some are content to be saved , and to doe many things as Herod did , and as the second , and third ground did , but this is a false taking , and deceive not your selves thereby . There is another kinde of taking , when a man takes this kingdome violently , and indeed none shall have it , but after this manner . Now , what is it to take it violently ? When a man takes a thing violently , he doth it with all his might , he puts all his strength to it , he doth it not coldly , and slightly , and overly , but with all his might . So the meaning is this ; The kingdom of heaven is as if one were to come within a narrow doore , which cannot be without difficulty , when hee puts to all his violence and strength to doe it . According to the phrase in Luke , Since the time of Iohn the Baptist , they presse into the kingdome of heaven , that is , with violence , as if God seemes to hold the kingdome of heaven in his hand , that unlesse you pull it , and extort it from him , as it were , you shall never have it : Now will any man doe thus till he be humbled ? It is impossible he should . When a man is brought into feare of his life , and is like to die , the feare of losse of naturall life wil make him worke any thing with violence , much more then when a man sees eternall death , that he shal die for ever , will he take the kingdome of heaven with violence , that is , he will not performe duties in a slight manner , as if God were beholden to him , not with that laxity in his judgement of the truth , as he conceives , nor with that coldnesse in the duty . Those that will be saved , must take Salvation by force , which a man will never doe till he be humbled . There is much profession , and many kinds of taking Christ in the world , but the right taking is , when a man wil be at this cost , to part with all , to deny himselfe perfectly , and every way , and take up his crosse , and every crosse , when his lusts are throughly mortified , and this cannot be till hee be humbled : For marke , nothing mortifies but joy and love , that doth properly and immediately mortifie ; for no man will part with his lusts , till he finde Christ sweeter than they , till then he will never part with them in good earnest ; now Christ will never be sweet , till we have found the bitternesse of sin , till God hath so prest it on their consciences , that they feele the weight and burden of it . And so much for the reasons of it . Now the vse of this is double : First , is this so necessary ? Then labour to see your selfe humbled , if ever you looke to be saved and justified ; for though God offers Salvation to all ( as it is true none is excepted ) yet he lookes to none with a gracious eye to save him indeed , but him that is poore and contrite in heart , and trembles at his Word . And good reason , for none else will looke after him ; the poore receive the Gospell and none else : When we preach the Gospell , it is like Cyrus his Proclamation , it was a generall proclamation , that all that would might go out of captivity and build the Temple , but saith the Text , onely they went , whose heart the Lord stirred up to goe ; other would no● goe : So when we preach , we offer Salvation to all men , that is our Commission , Marke 16. Goe and preach to all Nations , that is , offer Grace and Salvation to all men ; but when it comes to the point that men must goe out of their captivitie , and build a Temple to God , they will not doe it , they will rather live in captivity still , because they be not humble . To goe out of their sins wherein they have been captivated , a great while , and to build a Temple to Christ , that is , to make their hearts fit Temples for Christ , to purge themselves from all filthinesse of flesh and spirit , to labour to walke in his feare , to leave all , even the beloved sinnes , and to delight in the Lord , in the Inner man , they will not , what is the reason ? they are not yet humbled , and therefore they cannot be saved . The Iubile among the Iewes may be a very fit resemblance hereof , and for ought I know , may be so intended , to resemble the glorious Liberty in the times of the Gospell . Now the Iubile was this , All servants should then goe free , but if any would not , ( as of them there were many ) then he was to be bored in the eare , and to be a perpetuall servant . So when we preach the Gospell , this is the great Iubile , every man may be free , the Son comes to that end , and it is the end of the Truth to make men free : The Son comes to deliver every man out of the Gaole , if he will , but men will not be at liberty , they will be servants still , because they were never humbled , they never felt the heavinesse of Satans yoke , they were never wearied with sinne ; for if they were so , this would be acceptable newes , but it is not so . Now marke this by the way , if a servant would not go free , he should not afterwards be at libertie to goe , and stay when hee list , but his eare shall be bored , and he should be a perpetual servant . So if you deferre this , when you heare the Gospell preached , and thinke I will not alway live in this condition , I will repent and come out of it , know , that is not enough , God will not wait thy leasure , if thou wilt not come out , take heed lest God bore thee in the eare , that is , never give thee an heart to come out . Doe not say , If it be so necessary , I will doe it hereafter : take heed that thy opportunities be not wholly taken from thee , and know that Christ came into the world not only to take away sinne , for that was but a part of it : But what was his businesse ? he came like wise to purifie to himselfe a peculiar people zealous of good workes . If men might runne out their age in sinne , and Christ forgive them in the end , when they please to give over sinning , then he might have one of his ends made good , which is to take away thy sinnes , but thou couldst not be a people zealous of good workes , neither could he have any service of thee . But thou must know Christ hath hired thee for the whole day , that is , all the Time of thy life . When he went out in the morning to call in labourers into his Vineyard , they did not make answer . Well , we will come at noone , but when his pleasure is to call , whether at one or two a clocke , that is his call , but if he call thee in the morning , that is , if thou have the Word preached , if he knocke at the doore of thy heart , and by his Spirit suggest many good motions in thee to come home , if his will be revealed to thee , it may bee thou mayest not have such an opportunity againe ; that is his call : take heed that thou defer it not , lest so his wrath should be kindled against thee ; and woe unto thee if his wrath be kindled but a little ; this is a thing not considered . In Ezek. 24.13 . Thou remainest in thy wickednesse ; And why is that ? He gives this reason for it , I would have purged thee , and thou wouldst not be purged , therefore thou shalt never be purged till my wrath light on thee . That is , when God makes an offer , when the powerfull Word sounds in our eares ; when he cals , and wee cannot deny his knocking at our doores , and yet wee will not come in ; because then , and there at that time , thou wouldest not be purged , therefore thou shalt never be purged , till Gods wrath light on thee ; therefore deferre it not . But you will say ( and that is a thing that keepes men off ) I have done it already , and what need you to presse this ? I hope I am not now to practise these principles and rudiments , I hope I have done this dutie of Humiliation long agoe . It is well if thou hast , but take heed thou deceive not thy selfe in this case , than which there is not a greater evill in the world , even to thinke thou hast done it , when thou hast not . I will give thee one note of it : Is it such an humiliation as hath brought thee to Christ ? To count him the chiefest good , to over-goe any thing rather than him , to stand out against all persecutions , rather than to forsake him ; canst thou forsake all Syrens , all lusts and pleasures which allure thee ? Art thou thus brought home to Christ , to esteeme him above all things , that come what will come , hadst thou an hundred lives to part with for him , all were nothing ? Art thou thus brought home with Humiliation , that thou wilt not let Christ goe for any thing , neither losses , nor pleasures , for Temptations on the right and left hand , then thou art come home indeed ; otherwise thou hast not taken him truely , neither art humble , for thou must know there is much counterfeit Humiliation , there be many light wounds that may trouble thee , but not bring thee to the Physitian . God awakens sinners , but what kinde of awakening is it ? With such awakning that they fall asleepe againe . God may send many messengers of wrath to knocke at the doore of their hearts , which perhaps disquiets and troubles them a little , but they returne to their rest againe . And this God may not only doe outwardly , but he may cast many sparkes of his displeasure into their hearts , which may there lye glowing for a time , but they last not , they goe out in the end . And this is the condition of most men , therefore they make many profers , as if they would be saved , and come to Christ ; and this they take for Humiliation . But this is not the Humiliation that is required . When God means to save a man , hee will goe thorow with the worke , and never give over till he hath brought him home , causing sorrow to abide on his heart . As it is Christs office to give repentance to men , and remission of sinnes ; so it is his office , Luke 1.79 . To guide mens feet into the way of Peace ; Now when he will save a man , he will set it on so , that his heart shall never bee quiet till his feet be guided into the way of peace . Others may have much Humiliation at time of a Sacrament , or under some great sicknesse or crosse , or in a good mood , or for apprehension of some Iudgement and wrath to come , but it is like a flash of lightning that quickly vanishes ; but when Christ will humble a man , he sets a Pillar of fire before him , that leads him along from time to time , till he be brought home to Christ. A small thing , when God hath the setting of it on , shall worke , and never give over working , till our hearts be qualified aright , till we beleeve in Christ , and embrace the Gospell . And such an Humiliation you must have , else it is nothing : If it be a right Humiliation , I say , it will bring you home ; for you must know this is the condition of every man , they cannot abide the net , no man will come in if he can chuse . Now the Gospell is a Net that catches men , and as in the taking of fishes , if they will take the Fish , they beat the sides of the River , and will not suffer them to rest in any corner , for if they can finde any place to rest in , they will not come into the Net : So man hath many starting holes , and faine would be quiet ; God humbles him a little , but hee gets in a nooke , and there hides himselfe , that if God beat not the River thorow-out , that is , if God doe not pursue a man , he will not be brought in . As it was with them that fled to the Citie of refuge ; you know if one man killed another at unawares , if he could get into the City of Refuge he were safe ; but were not he pursued by the Avenger of bloud , he would not fly thither : if God ever give over pursuing a man till he be just at the City , he wil step aside and not regard it ; but when God shal charge sin upon the conscience , and pursue him , never giving him rest , this brings him to the City of Refuge . This is exemplified in the Prodigall sonne , so long as he had any thing to restraine him , while his goods lasted hee never thought of going home to his Father : When he had spent his goods , so long as he could get worke , or had any thing to doe , though he hired himselfe in a very meane condition to keepe the Swine , yet he was well content ; but in the end , when he came to have Huskes , his utmost shift , ( and yet if he could have had huskes , he would not have come home ) when he had no sustenance , but must needs perish , then he goes home . And indeed a man will never goe home till he have no bottome to stand on , nothing to hold by , to sustaine him ; when a man is nothing , is cut off the Tree he grew on before , and sees that he must now perish eternally ; this is true Humiliation . You that are to receive the Sacrament , what doe we therein , but offer Christ to you ? we preach Christ in the Sacrament , he is therein indeed offered more sensibly : Now what have you to doe with Christ , if you are not humble ? Consider if this be not wrought in you ; and remember this , that whosoever comes to the Sacrament without this Humiliation , that wants this brokennesse of heart , receives it unworthily , and provokes God to wrath . The Passe-over was to be eaten with sowre herbes , and the maine businesse therein was to remember the condition they were set at liberty from , to remember their bondage in Aegypt , and their miseries endured there ; for by that , they saw the greatnesse of Gods mercies . So one of the maine businesses you have to doe , is to consider your sinnes , and be humbled , to consider your miserable condition , and to think it not a light matter that you may omit it . Consider but that one place , Levit. 23.29 you shall finde there that in the day of Expiation , in the day of Atonement , when they came to offer sacrifice , he that on that day did not afflict his soule , he was to be cut off from his people . You have it two or three times repeated , It is an ordinance , and this is still put in , Hee that comes to make an Atonement , to be reconciled , and offer a Sacrifice , remember this ordinance for ever , He shall afflict his soule , and hee that doth it not , shall be cut off from his people : Therefore you have occasion to make use of it that are to receive , and not you only , for the Doctrine is generall , Whosoever doth not afflict his soule , he shall never bee reconciled , but shall bee cut off from his people . But , you will say , I should be willing to doe this , but how shall I be able to doe it ? If God would humble me , and set it on , and convince me by his Spirit , it might be done , but how shal I doe it my selfe ? I answer ; Thou art to goe about it thy selfe ▪ It is not for nothing that those words are used in Ioel 2.13 . Rend your hearts and not your garments : He sayes , rend your hearts . And Ier. 6.4 . Plow up the fallow grounds of your hearts ; that is , you shall afflict your soules : And Iames 4.9 . Be afflicted , that is , suffer your selves to be aff●icted for your selves , sorrow and weepe , that is the way to cleanse you . Therefore a man should goe about the worke himselfe , that is , take this resolution , Well , I see I must be humbled , else I cannot on good grounds take Christ , for I shal not prise him , therefore I will not give over labouring of my heart till it be humbled . Suffer thy selfe to be afflicted , as if he should say , Men are not willing to suffer it ; if they doe hang their heads for a day , they are quickly weary , outward businesse comes , or pleasure commands , and the worke growes tedious . Therefore is that in Ioel 2. Sanctifie a Fast , that yee may rend your hearts ; that is , sequester your selves from all other businesses , from all other occasions , sanctifie a Fast , that ye may have leasure to doe it ; if one Fast will not doe it , take another : Let a man goe alone and resolve never to give over till it be done , till he hath brought his heart to doe it . When I have done this , what shal I then do ? Consider your sinnes , looke backe and consider how many oathes you have sworne , how oft you have broken the Sabbath , whether you have defiled your selves with sinnes of uncleannesse , how often you have broken the Commandements ; looke on your idlenesse , your omissions , your sinfull silence , your neglect of prayer and other duties . Goe over all particular sinnes , and their multitude will amaze you : Remember the sinnes you have committed twenty yeares agoe , and take this rule withall , that these sinnes are the same now that they were , though not in thy apprehension , that is , the weaknesse of our nature ; as it is the weaknesse of our eye , we cannot discerne a thing that is a great distance from it , it is its weaknesse that it cannot see things as they are , but that will seeme little or nothing which in it selfe is big . So it is with the sinnes that we have committed many yeares agoe , we thinke them little , and past , but know that they are the same in themselves , and , in Gods esteem , as they were before , for he sees them as they are : Therefore , I say consider them , lay them together , and see the multitude , and that will helpe to amaze thee . And not that onely , but consider them with their circumstances : some , it may be , have been committed against light of conscience , and that aggravates sinne , it makes a small sinne out of measure sinfull : When it is committed against knowledge , it is not the same with the sinne against the Holy Ghost , but it is neare to it . Againe , consider the hardnesse of thy heart , in sinning , the very sinne doth not hurt so much as that , when a man slights it , hee knowes hee hath sinned , yet goes about his businesse , and neglects it , and this God lookes at . When a man is injured , the injury is not so much to him , as it is to see the other to neglect it , he cares not for angering me . So you looke backe on your sins in a cold , regardlesse , and negligent manner . Againe , consider your relapses and fals into the same sins , againe , and againe , though you have beene often admonished of it , yea , and have made a covenant and vow to God never to fall into it . And know this , that relapses and fallings into sin , often stand for so many sins as in numbers the second figure is in proportion to the first , which is ten times as much as the first , and the third an hundred times as much : So the addition of sins , by falling into them again and againe , and that carelesly too , that makes the sin a great deale more ; consider this . And if you goe about to excuse our selves , It is true if God should marke all that is done amisse , who can stand , but I hope I shall be pardoned , my nature is violently carried , I am flesh and bloud , and I hope God will pity mee . But this should humble you the more , that you are readie to fall into sin againe , and again , if it be thus in your actions , it is much more abundant in the heart . For put case there be a necessity , hast not thou caused it thy selfe ? Againe , you must know actuall sins intend originall corruption , and there is no man that is guilty of any prevalent lust , but he was the cause of it , for if he had not by committing it often , carelessely and negligently given so much strength to it , it had not so prevailed . Addition of sin in every act of sin varnishes over originall sin , it makes it more active , more efficacious in his life . A mans weight in the ballance weighes downe the scales , but if he put to his strength too , that is as much more as his weight . So if you have any strong sins , you have cause to be humbled for it , but when you put your strength to it , it intends that originall habit of sin : So that the necessity that lyes on thee , by reason of thy nature , it aggravates thy sinne . Ier. 13.23 . The Prophet aggravates their sinne from their custome in it , they could choose not to sinne no more than the Black-moore could change his skin : The Prophet , I say , brings it in for this purpose to aggravate sin . See it in our owne case , when a man comes to be accused before a Iudge , if he plead he is accustomed to such a sin , to swearing or drinking , doth it not encrease his condemnation ? So that though you say , I d●d slip through frailty , yet , I say , you have cause to be humbled for it . I will but name the second use ( for I have respect to the Time and Weather ) . Secondly , not only evill men , but good men within the Covenant should make this use of it , to humble themselves , for they have need of it . A man must know this , when he is once humbled and come into state of Grace , he hath not then done with Humiliation , it is to be practised still . For there is this difference between a wicked man and another . Many are like a land-floud , none more ready to be religious than they , ( as your great land-flouds swell , though they have no spring to feed them ) but with a godly man it is otherwise , Humiliation is in him as a Spring , he hath not done with it at his Conversion , but practiseth it still . And not only so , but he must labour to adde to the measure of it , and that will adde to his love , and to his faith , and drawes him nearer to Christ , the more his sin is discovered . It is said of the woman , she loved much , because much was forgiven her : Others had as much mercy as she , but shee had more sense of it , because shee was more humbled , the more you see and are sensible of your sins , the more it addes to your love , it makes you to prise him , when you see you are so much beholden to him . Againe , it will adde to faith , I meane not only the act of beleeving , but the act of taking Christ. The more a man sees the need he stands in of Christ , the more he is convinced of sin , the more he takes Christ ; for there be degrees of taking him . When a woman takes an husband , there be degrees in her will , there may be additions to her will , shee may be morefully contented in him , and more prise him . And so in taking of Christ for our Lord , and Husband , and Saviour . It is true , if we will take him in earnest , any measure of true faith will save us , but we may doe it more abundantly , for the more sense we have of sin , the more greedy shall we be of him . Againe , the more empty the soule is , the more a man is humbled , the more he sees into himselfe ( as faith comes with an empty hand ) the faster hold is laid on Christ. Therefore , adde still to Humiliation , let it be your exercise , the worser you be perswaded of your selves , and the better you conceit of God , it is the more for your advantage ; the more you can hate and abhorre your selves , the more you are improved thereby , for the flesh in you must be abhorred , and it is our fault we doe it not enough ; and againe , the more you apprehend Christ , the nearer you draw to him . And take this withall , Humiliation doth not weaken assurance , but workes the contrary : Indeed , the lesse sincerity , and the lesse mourning for sin , and the lesse Humiliation , the lesse assurance . But reckoning up , and thinking on thy sinnes encreaseth it . If I have so many sins , how can I be saved ? Yes , so much the rather , the more thou canst see and be humbled for them , the more thou addest to thy assurance , and so to thy love and faith . Therefore a man should make a daily practise of Humiliation , for it is to a mans great advantage , it is a thing too much omitted , we should take time for it . And thinke it your advantage to be able to see what we have in our nature , how much guilt we have contracted by sinne , and how our sins may bee aggravated ; for this will teach us to prise Christ. And so much for this point . The end of the First Sermon . CERTAINE SERMONS VPON HVMILIATION . The second SERMON . ROMANS 1.18 . For the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men , which with-hold the Truth in unrighteousnesse . WE come now to the matter of Humiliation , contained in these words which I have already opened and shew'd the points that may thence be drawn . The first wherof , which we will begin with , is this : That the Nature of man is full of all unrighteousnesse and ungodlinesse . You know by that which you heard before , how it is gathered . It will be a vaine labour to goe about to prove it , you know how plentifull the Scripture is in it , and you are not so ignorant of the Grounds of Divinity , as not to confesse it . The businesse will be to shew wherein it consists , and how the Nature of man is corrupted , for by making this evident , we shall by the same labour , prove and confirme it to you . Now the way to evidence this , that the Nature of man is full of all unrighteousnes and ungodlinesse , is to look to the rule . If you will find out the disorder and distemper that any thing is subject to , the way is to looke to the rule to amend it by . Now every Creature hath a law , the Fire , the Water , the Sea , yea , every Creature sensible , and insensible hath a law given to it , which , as they observe , they continue in perfection , and looke how farre they goe aside , that so farre they be imperfect . Now the Law given to man , is the Morall Law and the Gospell , and these two he is to observe . And if you will find out the truth of this , That the nature of man is full of all ungodlinesse and unrighteousnesse , looke to these two . First , looke to the Law of God , and see if that doe not conclude all men under sin , looke therein to both the Tables . It is true , Hypocrites make a good shew of keeping the first Table , they seeme to be forward in the duties belonging to God ; but looke to the second Table , and that discovers them . Civill men seeme to be exact in the second Table , in performing duties to man , but look to the first Table , what their carriage to God is , what little conscience they make of taking his Name in vaine , of sanctifying his Sabbath , of performing holy duties in an holy manner , of love , and feare . This discovers civility : ( that is , when there is nothing else but civility . ) Againe , looke to sins of all sorts , some grosse sins , Peccata vastantia Conscientiam , crying sinnes , and smaller sinnes too , sinnes of lesse moment , the Law discovers all . Now , by the Law you must not only understand the ten Commandements , but that rectitude which runnes thorow the whole Booke of God expressed in the whole Scriptures . As in the Scripture , the Law and the Prophets are put together , as if the Prophets were but a Commentary on the Law ; looke on the Scriptures , looke upon the straitnesse , the rectitude in the whole Booke of God. Then when that is done , look on your owne Natures , your owne Errours , the secret windings , and turnings of the heart , your owne thoughts and affections , and see what a disproportion , a dislikenesse there is ; see how far you are from that holinesse , that purity , and rectitude described in this Booke of God , for that , I say , you are to understand by the Law. And when you have done that , you shall finde your sins to be exceeding great for their quantity , and exceeding many for their number , and that will amaze you . This amazed Paul , when hee once understood the Law , when he looked on all the parts of it , not only on grosser sins forbidden , but on the rectitude , the holinesse which is required that amazed him , Rom. 7.9 . That made sin alive , he was alive before , and sin was dead , but when the Law discovered Lust to be sin , then Sin was alive , and he died . So if wee could see the Law , the strictnesse of it , it would doe thus with us . And marke what is said of the Law , for we may presse the Law long enough , but many are remisse in attending to it . Therefore , to stirre you up ( as I know it is but a small matter ) I will name but one place , and let that stay in your memories , Matth. 5.11 . Heaven and earth shall passe away , but one tittle , one jot of this Law shall not passe away : Marke that , not one jot of the Law shall perish . That is , looke thorow the whole Law of God , take all the Commandements there , you shall give account of every idle word , you must keepe the Sabbath exactly , you must not speake your owne words . Take any Commandement that you thinke the Nature of man is most ready to breake , and consider that saying of Christ , Not one jot of the Law shall perish ; heaven and earth shall passe away , but the Law of God in the least part of it shall not perish : That is , there shall not be one of these small things , that the Law commands , but if you neglect it , by disobeying it , God will surely require it ; there is not the least thing , wherein you have gone aside this rectitude , and disobeyed this Law , but it shall be required of you . And that is the meaning of that phrase , Thou shalt pay the uttermost farthing . Though we reckon them trifles , the uttermost farthing shall be paid , For this is our fault , though we presse the Law , and tell you of your sins , yet you thinke this is a small thing , and God may beare with me in this , for we be apt to judge of God , as of our selves : A small fault I can beare with in my servant , therefore God may in this dispense with me . We thinke of the Law of God , as of mans law ; but we must not judge of God so , we must judge of him according to his owne rule , his Thoughts are not as our thoughts ; he hath given a rule , and hath said , The least jot of it shall not passe , but be fulfilled , not the least breach of it , but it shall be requried . Consider this , and it will amaze us , and make us to tremble , when you know that the sins you have forgotten , and the least breach of this Law shall be surely required to the uttermost . But , you will say , you talke of Impossibilities , which no man is able to performe ? It is true , it is a thing we are not able to performe : But therein is seene the Terrour of the Law , and that should humble you the more , for I cannot compare the Law to any thing better , than to the Taske-masters in Aegypt , the people had enough to doe , indeed more than they could performe , complaining of their sore bondage ; what releefe had they ? they are told , they shall give in the same number of Brickes that they did before , and yet shall have no straw ; Now how should they do this ? So it is with the Law , it commands , Doe this ; you complaine , Alas , I know not how to doe it , I have no ability ; you bid me make Bricke , but allow mee no straw ; that is all one , the same Tale of Bricke shall be required of you , that is , the same measure of obedience that was required of Adam , as if you had the same abilities remaining in you . And yet God is not unjust , he doth not reape where he did not sow before ; he sowed it once in Adam , and consequently in his Posterity . And that no man may thinke this hard , looke to the first sin that Adam committed , and if wee be guilty of that sin , there is equity that the Law be required of us , though we have not ability to performe it . Now , why should it seeme unreasonable that I should be liable to Adams account ? Even to the same exactnesse , though I want ability to performe it ? It is true , Adam ran in debt , but doe not we pay many debts of our Grand-fathers and Fathers , which wee never drunke for ? though we run not into them , yet we stand liable to the payment . In the Law , if a man had committed an offence , and was adjudged to be a bond-slave , it was his particular offence , but were not al his children bond-slaves after him ? and yet it was not their offence . So Adam forfeited his liberty , became a Bond-slave to sin and Satan , and the same is the condition of all his Posterity . And besides the common reason , which is a true one , and a good one , that if in equity we should haue stood with him , therefore in equity we should fall with him , I will adde two considerations , and then you shall finde it very reasonable that we should fall with him , and that the same should be required of us , which was of him , though we have not the same ability . One is , that the Angels ( though we did not sin as they did , for they sinned every one in his owne person ) are justly condemned , because every Angell sinned himselfe , he committed the sinne , he was the Author of it ; and therefore it is reason they should be punished . But come to Adams Posterity , consider that they had a meanes given them , and that they that are condemned ( except children ) of Adams Posterity , they are condemned for their owne sinnes , they might doe much more than they doe , they sin against the Law , they have , and so they are not only condemned for Adams sin , but for the sins committed in their owne persons . For God intended to give them a second Board after the great shipwrack in Adam , on which they might save themselves if they would , if the fault were not in themselves ; for , it is true , they might doe more if they would , they might keepe the Law of Nature better than they doe , and for that they are condemned . Againe , as we are condemned for Adams sin , though we did not commit it , so we are saved by the righteousnesse of Christ , though we did not performe it ; and therefore there is an equity in that regard : Wee can see an equity for our Salvation , and is there not as much equity in the other ? that we should stand guilty of it , though we never acted it : For as we are condemned by Adams sin , though not done by us , so are we saved by Christs righteousnesse , though only imputed to us . So that in equity the severe righteousnesse of the Law should be required of us , though we have not power to fulfill it . Now that we may not stay in Generals only , telling you that the Law of God is holy , and pure , and you carnall , and contrary to it , we will come to particulars . And that we may helpe your memories , observe the breaches of this Law in the severall faculties of the minde . And we will begin first with the Generall : the generall sore over-spreading all our nature , and that is it which the Divines call Originall sinne : first consider that , and see how your nature is full of all unrighteousnesse and ungodlinesse . First , I say , consider your originall sin , and the generall corruption of your nature thereby , Iohn 3.6 . Whatsoever is borne of Flesh , is flesh . And Rom. 7.18 . I know that in me ( that is , in my flesh ) dwelleth no good thing . Marke that , he sayes no good thing . Wee thinke wee have something that is good , for all our generall corruption , but there is nothing good at all ; As Gal. 3.22 . The Scripture hath concluded all under sinne : Not onely all men , but ( for the word is in the neuter Gender ) all things . Therefore in Gen. 6.5 . he doth not only say , The frame of a mans heart is evill but it is only evill , and alway evill . In all actions , at all Times . This is a common Truth , but men consider not of it , they thinke there is some goodnesse in them , they will not be perswaded of this Truth in good earnest . And therefore when a man comes into the state of Grace , it is not mending two or three things that are amisse , it is not repairing of an old house , but all must be taken downe , and be built anew , you must be New Creatures . And therefore God promises , I will give you a new heart , and a new spirit : For all is out of order , and nothing good . And there is an equity in this ; for , as in Psal. 49.12 . Man being in honour abideth not , but is like the beasts that perish : That is , as God raised man above himselfe , giving him supernaturall glory , in which he was created ( for he was created in holinesse , and perfect righteousnesse ) so man not keeping this condition , he was cast beneath himselfe . And in this there is equity , that being raised above himselfe , having an holinesse given him transcending common nature , he should now be made worse than himselfe , even as the beast that perisheth . Consider this corruption , and know it is a thing that makes you loathsome in Gods sight . For this , Tit. 1. ult . Men are called Abominable : that is , men that God abhors , as you abhorre the snuffe of a candle , or name any filthy thing your nature abhors ; such is the nature of men to God. You know how we hate Toads and Serpents for their loathsome poisonfull nature , though they doe us no hurt . Now God lookes on the corruption of our nature , as we looke on Toads that are contrary to us , against which we have an Antipathie . It is disputed by the Schoole-men , whether this be unum peccatum , one sin or moe , we may easily answer it : It is one in act , one in essence , but many in vertue , and power , and efficacie . As a seed is one individuall , but it is many , as many branches may arise from it : As Drunkennesse , ( which will better expresse it ) is but one fault , but it disorders the whole man , neither the head , nor the feet , nor the reason is excluded : So originall sin , though it be but one sin , yet it distempers the whole man , it sets the whol● soule out of order . And when the Instrument the heart , is out of tune , every sound , every action is unsavoury , and sinfull , and thus should you looke upon your selves . It is further disputed , whether this be privative or positive , likewise I answer , It is only privative , it is nothing but a meere want of righteousnesse : But seeing it fals upon an active subject , as the soule of man is , which is never idle , but ever stirring ; thence it comes that the habites and fruits thereof are active and positive . It is true , the want of sight to guide , is enough to cause errour , but the vigour of nature is enough to make it positive . Therefore Divines say well , It is not only compared to Darknesse , which is a meere privation of light , but to sicknesse , where is not only want of health , but corrupt humours which are contrary to health . That is the first thing to be considered , even the corruption of Nature which is in you , which will exceedingly aggravate sin , as I have shewed heretofore , and shall more largely hereafter have occasion to speake of it , Therefore I will say no more of it now , but so much shall serve for the generall Originall corruption that is in us . And now we will come to the particular faculties , and will shew how they are corrupted , that we may know our selves , and the truth of this point , which I am to prove , that the nature of man is full of all impiety and wickednesse . And first , 1 we will begin with the Vnderstanding or minde of a man. In this , 1 marke first the Vanity of it , How ready it is to attend to trifles ; which was the disposition that the Apostle found fault with in his Epistle to Timothy and others , That they gave themselves to Fables , and Genealogies , and this is in every man by nature . How full of questions were the Schoole-men ? and so every man is ready to turne Religion into questions of curiosities , which shewes a sicknesse in the understanding , it sets a man on worke to finde out what is propounded to it , that hee may not lose his labour . And thence come so many errors , this is the vanity of the mind . The Lord knoweth the thoughts of men ( sayth the Psalmist ) that they are vanitie . And this should humble us , that our minds are no more ready to attend the meanes of salvation . As the Schoole-men spent themselves in idle speculations , so are we ready to attend to idle questions , but that which is wholesome and sound we neglect . 2 Secondly , consider the blindnesse of the minde , we are unwilling to learne , and so long must needs be in an Errour , and not come to the knowledge of the Lord. To other things we are forward enough , but to doe well we have no understanding . Therefore it is , that men continue ignorant , notwithstanding so much preaching ; when they learne other Arts , they are quick and dexterous , but in the things belonging to Salvation , how ignorant doe they continue ? The Schoole-men give a good reason of it , and we may take it from them ; because spirituall light is above us , it transcends us , we have not enough in us to see spirituall objects , for they be supernaturall , and above our reach , but other things are proportionable to us ; Bats and Owles in the night can see well , because the glimmering light , and their weake eyes agree well together : So can we discerne vaine things , but things truly spirituall we doe not : 1 Cor. 2.14 . Spirituall things must be discerned by spirituall light , A naturall man cannot conceive of them ; Why ? They are spiritually discerned , that is , they are above him , and his nature is not able to reach them . Consider that blindnesse in the understanding , that unaptnesse , how quicke and ready men are to bring their owne ends to passe ? How wise are they for other things ? but they desire not to come to the knowledge of the Truth , and when they apply themselves to it , they profit not by it . Adde to this blindnesse the unteachablenesse of the understanding , 3 the resistance that is in it ; for it is not a simple blindnesse , but a resistance of the Truth , and an unaptnesse to receive it . Now this is distinct from the second , which you may see by this comparison . The aire is darke , but it is fit to receive light , if the Sun cast light into it ; but the understanding of a man is not so , it is not fit to receive light , but resists it . Philosophers were wont to say , that the Soule , the Minde of a man , is , Rasa Tabula , that having nothing written on it , it is a Table of wax to any thing that is evill , and will receive a quicke impression , but a Table of Flint , of Adamant , to any thing that is good . Therefore the mighty God must write his Law in our hearts , for we want that which is good , and are of our selves unteachable . And therefore this disadvantage we have that preach the Gospell , above others . If an Astronomer come and tell a Country-man , that a Starre were bigger than the earth , it would seeme a strange position at the first hearing , but if he might have liberty to deale with him , and to demonstrate his Grounds , he might make him to beleeve it , and to see reason for it : But we cannot doe so , we can only propound things to Faith , and there is not only a blindnesse in men , but an unteachablenesse , and resistance against the Truth . Adde to this the incredulity of the understanding , how unapt it is to beleeve . 4 In other things it is too credulous , and apt to beleeve , and to be deceived with false tales and idle stories ; but come to the Scripture , doubts and questions arise . Therefore , this unaptnesse of the minde to beleeve , is to be considered . This I take to be the meaning of that , 2 Cor. 4.4 . where it is said , The god of this world hath blinded the minds of them which beleeve not : As if he had said , The light of the Gospell is cleare , you may as well see the light of it , as you see the light of the Sunne at noone-day , but the god of this world hath blinded your eyes , not by a privative extinction of the light , for that is more than the Devill can doe , but by a positive blindnesse , a positive ignorance , that is , the Devill tels you something against it , and that you beleeve : And that is our nature , we are more ready to beleeve the Devill than God. This may seeme strange , yet Eve you know did it , and that sinne is transmitted to all our natures , wee are ready to beleeve false suggestions against the Truth , which weaken faith rather than the sure Word of God. 5 Last of all , adde to all this the Enmity of the understanding , which is more than all the rest . Rom. 8.7 . The carnall minde is Enmitie against God : That is , the understanding is not onely vaine , ready to pitch on idle speculataions , and not onely blinde , ready to resist , and not onely slow and backward to beleeve , but it is an Enemie , and fights against the Truth ; and the reason is in these words : It is Enmity , and why ? It is not subject to the Law of God , neither indeed can be ; and therefore , it is an Enemy , that is , when the mind of a man lookes on the exactnesse , and strictnesse of holinesse and purenesse that God requires , he doth not meane to be subject to it ; and seeing he will not be subject to it , he resists it , fights against it as an Enemy , lookes on it , as a thing contrary to him ; did it give more liberty , he would be ready to embrace it , and thinke well of it ; but because it is too strict , he breaks these cords , and casts them away , and fights against the Truth , and this is the nature of every man. Now when we say the wisdome of th● flesh is Enmity , we doe not say that men oppose the Truth , for there is not any Truth in Divinity , but a man may fully embrace and assent to it , and yet be an Enemy to Holinesse , to the Image of God stamped therein , to the saving knowledge , that is , the saving manner of knowing the Truths he assents to . Therefore the Apostle saith , Many know much , but nothing as they ought to know : So many may know these spirituall Truths , and confesse them to be good in themselves , and yet may have a reluctance against them , a distaste of them , they savour not the things they understand . Tit. 1. ult . They are to every good work reprobate ; which I take not to be meant passively , but actively , that is , men that cannot judge aright of any work , that looke not on it with a right eye , as a thing lovely , and imitable , as right and good , but in this regard they strive against it . Therefore , the Apostle speakes of some that exalt themselves against the knowledge of the truth ; that is , that fight and defend themselves against it , that speake evill of the things they know , ( for they know them , else they would never speake of them ) but they know them not so , as to love them , and delight in them ; therefore they resist , and fortifie themselves against the wayes of God , against the strictnesse and holinesse that God requires , and perswade themselves to thinke amisse of them , that they need not to be so exact : This is the nature of every man , and the Enmity of the understanding . And now my brethren , if the understanding be thus bad , thinke it is no small matter , if the light that is in thee be darknesse , how great is that darknesse ? The understanding is that that must guide thee , and when the stearne is out of order , when the Auriga , the Waggoner is blind , or amisse , and sees not the right way , think what a case you are in . But you will say this is Ignorance . But is not this of great Consequence ? When a man is blinde he knowes not whither he goes , he is altogether a stranger from the life of God : Therefore first let this humble you , labour to see how your mindes are full of wickednesse , and unrighteousnesse . 2 Secondly , let us come to the will , and you shall finde that to be no lesse corrupt than the understanding ; for the will takes every thing as the understanding presents it ; and if the understanding , the minde of a man be thus corrupted , the will must needs be corrupted . As a man that lookes thorow a coloured glasse , every thing he sees is coloured ; or as a man that hath his Pallate possest with a vicious humour , every thing seemes bitter according to the humour : so the will of man sees every thing thorow the understanding , as we see thorow a glasse , but ( Seeing ) is not so proper a word to expresse it : the understanding tastes things , it is as the pallate is to the stomacke , when it is out of order , it perverts the wayes of God , it sees no such beautie , nor excellencie in them ; and the will disposes of it selfe accordingly . Now you shall finde that the understanding reckons the wayes of God both Enmity and folly , and godly men to be partly fooles , and partly Enemies , and contrary to them . Therefore you shall finde a disposition , an affection , a frame of the will to answer that , mingled partly of hatred , and partly of contempt , and a man partly hates , and partly contemnes , and thinks light of holinesse : And this is the disposition of the will of every man before Regeneration , I say , the holinesse described in the pure Word of God , and expressed in the lives of the Saints , he partly hates as a thing contrary to him , and partly contemns it as folly . But we will shew you the particulars of the will , as we did of the understanding . Therefore , 1 first consider the Contrariety of the will , it is contrary to God in all things ; looke what Gods will is in any thing , you shall finde your will contradicting it , and going a contrary way : It is said of the Iewes , as a thing that exceedingly aggravated their sin , and the miserable Condition they were in , they were contrary to all men ; and if it be so much to be contrary to men , what is it to be contrary to God , to resist him , to goe against him ? and yet what hee will have done , that we will not doe ; and what he will not have done , that we doe , that is the disposition of our will. 2 Secondly , consider the Pride of the will , how ready it is to exalt it selfe above its measure , for the will of man should be a dependant will , a subject will , waiting on God , as the servant waits on the master , or as the hand-maid waits on her mistresse , that is , a mans will should be disposed in every thing as God pleases . If hee will have him to be poore , in disgrace , or in a lower place and condition , the will should be subject , for we must remember , GOD is the Creator , we are creatures , and must be subject to the will of the Creator ; but our Will will not stoope to Gods Will : As Adam would be in another condition than God had placed him in ; so we exalt our selves aboue measure , we are not content to be disposed of , to be carried from condition to condition , to have our affaires ordered as God pleases , wee will have plots and projects of our owne , we will shape out our owne Condition , else we murmure and are discontent , and that is the pride of the will. 3 Thirdly , consider the Inconstancie of the will , the weaknesse of it in good things , and its peremptorinesse in evill ; in good things our resolutions are weake and inconstant , and as bubles come to nothing ; but in evill things we are stiffe and peremptory , and will doe what we list . Our tongues are our owne , we will use them , Who is Lord over us ? This is the nature of men , they sweare and breake the Sabbath , they doe it , and will doe it , though they say it not in words , yet God lookes on it , and sees it ; many purposes they have , they will change their courses ; but what come they to ? It is but by accident , when the wind is in that corner , when the weather-cocke stands that way , so that there is no constancie in our wils . Againe , 4 marke the Disobedience of our will , and that is not a small thing , that is the great and proper fault of the will , that it is disobedient to God , that is , when God commands a thing , and sayes , this I will have done , for the will to be disobedient to it , negligent of it , is a great and fearefull sin , the eating of the forbidden fruit was unlawfull , because God commanded Adam the contrary ; If Gods command be on the least thing , the neglect of it makes it a disobedience ; when God came to Adam , saith he , Hast thou eaten of the Tree concerning which I have said , thou shalt not eat of it ? That is , hast thou beene disobedient ? Hast thou broken my Commandement ? You see what followed on it . So Saul , when God bade him destroy the Amalekites , you would not reckon it a great sinne to save a few Cattell alive ; but because God commanded the contrary , the fault was great . So the Prophet , 1 King. 13. One would not thinke it to be a great matter for him to goe that way or the other : yet because he went that way , God sent a Lion that devoured him . The sin of Disobedience you may thinke a small thing , no man thinks it so grosse a sin as Idolatry , Adultery , and Murther ; but see how God judgeth of it , 1 Sam. 15. 23. Rebellion is as the sinne of witchcraft , and stubbornenesse is as Iniquity and Idolatry , that is , thou thinkest it no great matter to save as few cattell , and to keep the King alive , though thou destroyest all the rest : thou thinkest it a small thing , but it is not so , looke what thou thinkest of the sinne of Witchcraft and Idolatry , such is Disobedience . Now let men apply this to themselves , looke what is revealed to you to be a sin , I know this is a sin , I know it is Gods command not to commit it ; if thou fall into it , it is now a Disobedience , as Adams was , and as Sauls was , and as the Prophets was , and consider how God will take it ; you see how he dealt with them . Come to particulars , doe you not know , it is his Command you should not sweare , not only greater , but lesser oaths ? To keepe the Sabbath , to keepe your vessels pure , your bodies cleane , for they are the Temples of God , and therefore that you ought not to defile them with any uncleannesse , Drunkennesse , or Gluttony : Doe not you know , he commands that you should be constant in prayer , that you performe it constantly , and earnestly , and fervently ? Now consider what Disobedience is ; Remember that speech , Hast thou eaten of the Tree concerning which I commanded , saying , Thou shalt not eat of it ? This is the Disobedience of mans will , labour to see this , how apt thy will is to breake the Commandements of God , and how in this respect thy nature is full of all unrighteousnesse , and ungodlinesse . Next we will come to the Memory , 3 and you shall finde that out of order likewise , that the things God commands us to remember , those we are exceeding ready to forget , and the things we should forget , we are too ready to remember , wherein I will be briefe . First , 1 for the things he commands us , he doth command , Remember thy Creator in the dayes of thy youth . In your youth you shall serve me , and yet how apt is youth to forget God ? And for the Sabbath he bids us Remember to keepe holy the Sabbath day : How apt are we to neglect it , to disobey it ? it is out of our minds . So Psal. 78.11 . He would have his wondrous workes , and the great Acts he did for the children of Israel , Remembred , but they remembred not ( saith hee ) his wonders in Aegypt . And so we may go through any thing else , Hebr. 12. You have forgot the Consolations , &c. Againe , 2 wee are ready to remember what God bids us to forget . We are apt to remember Injuries , yea , one Injury will be thought on more than many yeares good service , or many good turnes . We should not do thus , but should remember the benefits from God and man for the encrease of love . So Idle tales we are ready to remember , but good things , though they be accompanied with the motion , and quickening of the spirit goe out like sparkes in wet tinder , they goe out againe quickly , as if they had not beene . So for hearing the Word , Iam. 1. we are called forgetfull hearers , when we are about that duty , if a tale be told us in a Sermon that we can remember , but what is profitable and wholesome , that we forget . Our minds are like strainers , all the milke passes thorow them ; that that we should grow by , that which is wholesome , and necessary for nourishment runs thorow , but the drosse remaines : Trifles and vaine things we can remember , and carry away with us , and this is the sinfulnesse of our memories . You may call it weaknesse of memory , and may thinke that it is not so great a matter . No , it is not the infirmity of thy memory , but the corruption of thy nature , if we forget other things as much , it were another case , but because holy things are spirituall , and the frame of the heart is nought , our corrupt ill disposition makes us ready to forget them ; and more than that , there is a carelesnesse in our minds , we regard not the things of God , but every vanity we regard , and our minde is instant thereon , and that is the reason we remember it , but forget the things that concerne God , and our Salvation . 4 Come we from the Memory to the Conscience . The Conscience of a man is that which should have life ; It should be like Iobs last messengers , to bring us word that all the rest is dead : There should be a remaining light of Conscience to tell us that all the rest of our faculties are dead , disordered , and corrupted , but looke upon the Conscience , you shall see how short it is in that which belongs to it , and it is a great matter to have that out of order . There be but three Acts of the Conscience , and it is disordered in them all . The first Act of the Conscience is to be a Remembrancer , 1 to be a faithfull Register , to set all downe , and to present it to us , but it is a false Register ; like the Steward in Luke , that when there were hundreds , set downe fifties : So the Conscience sets downe things by halfes , it thinkes not what is done , it recals them not ; if it were as it should be , it would recall our sins , and their Circumstances , in another manner than they doe : And so is in that regard corrupt . The second Act or office of Conscience , 2 is , to instigate to good , and to restraine from evill , but in this you shall finde it exceedingly corrupted . In this Act there be three Vertues which should be in the Conscience . The first is Clearnesse ; the Conscience should be so cleare as to see all things that are amisse , 1 but in this it sailes exceedingly , Tit. 1. It is said , Their minde and Conscience are defiled , marke that ; looke as in a Glasse , which is in it selfe cleare , when it shall be covered with dust , it showes nothing , it presents not things clearely , for it is defiled , so the Conscience of man should be cleare as a bright looking-glasse , that should present every thing that is amisse in a mans heart or life , but it is defiled , and you can see nothing by it . 2 The second vertue in this Act of Conscience is , as to see sins clearely , so to feele them , to be sensible of them : like a fine flesh which is sensible of the least prick , or like the eye that is sensible of the least mote . Now in this it failes more than in the other ; there is a brawninesse growne over the Conscience , and in some it hath lost all sense , and therein you may see the Corruption of it . If you looke to the Glasse , and there finde swearing to be a sin , you are not sensible of it , you feele it not . 3 But there is a third Vertue wherein it failes more than in these two . It should stir us up , and give us no rest , till it had constrained us to doe the good thing God commands , and restrained us from the Evill he forbids , it should awaken us , but it being dull and sleepie , stirres up sometimes good purposes , thereby awaking us , but it lets us fall asleepe againe ; we can rest in sin , we can sin , and our minds be quiet in it , and can put off our turning to God. This is a great Corruption of the Conscience which should amaze us : This is the sinfulnesse of it , which should perswade us that our natures are full of all unrighteousnesse and ungodlinesse . 3 Last of all , the third office or Act of the Conscience , is , to accuse aright , and excuse , and in this we shall see it failes as much as , or more than in any of the other . But you will say , the Conscience is ready enough to accuse ; it is true , but the light it hath , by which it is able to see sin , and to accuse us for sin , it abuses , and perverts to a wrong end , for this you shall finde in the Conscience when we preach the Law , and the Conscience should joyne with us to accuse , then it excuses , making every thing seeme small and little . And againe , when we preach the Gospel , and the Conscience should excuse , then it accuses ; my sins are so great and many , that there is no mercy for me . And this perverting of the light , this excusing , when it should accuse ; and this accusing , when it should excuse , causeth us , Declinare Ictum , to scape the blow of Law and Gospell , and we are robbed of the fruit of both , because the Conscience doth not his part aright . And so you may see how farre off you are from a good Conscience . But , you will say , I doe many things in secret out of Conscience , and I hope it is not so much corrupted ? I will adde this then to that I said before , you must know it is not a good Conscience which only suppresseth and restraineth from evill . The matter is , in what termes it stands with God ; If it looke on God , as a chast loving wife lookes on her husband , or a son on the father , that out of reverent loving respects , feares to offend him , because they prize their favour more , than any mans favour in the world , and after this manner restraines , it is a good Conscience ; but if it restraine us , as a servant is restrained under an hard master , or as a theefe under the Iudge , trembling at his word , at his Iudgement , this is not a good Conscience . Your Conscience may restraine you from many things ; nay , you may doe many things in secret between you and God alone , and yet for all this have no good , but an evill Conscience . So you see the corruption of man in the Vnderstanding , Will , Memory , and Conscience . I will adde another , and that is the sensuall Appetite . 5 And this you shall finde exceedingly out of order above all these faculties I have named , it is ready to run over , and beyond all measure . By this I understand , that appetite in a man , by which he taketh pleasure in sensible things , such as are conveyed by the eyes , the eares , or the taste ; set any object before it , it is ready to run out quickly , by inordinate affections , as to women , to meat and drinke , to any kinde of sport , or recreation , or sensible thing . How corrupt is this sensuall Appetite ? How prone to evill ? How ready to run out ? to breake over the Pale , to goe aside the rule ? If any delightfull object be propounded , how ready is it to embrace it ? But , you will say , ( and indeed it is Bellarmines quarrelling . ) The rebellion of the sensuall Appetite is but naturall , the same that is in beasts , because , before originall sin was committed , he was in the same constitution , there was such rebellion between the sensual appetite and reason , as there is now , and therefore being naturall , it is not sinfull . But this is his Errour , though every man be hereby ready to excuse himselfe , thinking the rebellion of the sensuall Appetite not to be so great a matter . But to take his owne words , he saith , the same as it is in Beasts ; It is true , if it were with us , as it is with beasts , it were no sin , and so not a thing which gives us cause to be so much humbled : for in beasts the sensual Appetite hath no superiour governour , but is supreme . To expresse it to you , Take an horse in a pasture that is loose , and free , if he run up and downe and play , we finde no fault with him , for he is loose ; but if he doth this under the bridle , when the rider is on his back , will you not now reckon him a stiffe-necked horse , and count it a fault in him , for there is a rider on his backe . So for this sensuall Appetite in beasts , where there is liberty , and no superiour command to keepe them in order , the beasts are not to be blamed . But take a man where God hath set reason above the sensuall Appetite , and grace above reason to guide it ; in him this sensuall Appetite rebels against reason , which it should obey , and this shewes it to be a great sinne in men , considering that reason should be the rule to guide , and keepe in the sensuall Appetite , for God hath giv●n it for that purpose . Indeed some desires are naturall ; Christ desired life , which was lawful , and a right object of desire ; but take this withall , it was perfectly subjugated and brought under , and made obedient to the will of God , as his will was holy and sanctified : So we may desire meat and drinke , but many times the Law of God may forbid it , as in many cases it doth , for it may differ from the will of God , as it is holy , and yet in it selfe it may be right . Here is no more but subordination required . But when this runnes out amisse , affecting of things inordinately , though you doe suppresse it , yet that affection is sinfull , and you must be humbled for it ; God sees it in you , and it is hatefull , and abominable to him . These things I should make use of , But I am lesse carefull of that , because all these points are immediately usefull . Why ? It is to make you know your selves , and to be acquainted with the corruption of your nature . And doe not you thinke it to be enough , that this be as an hand in the margent , pointing to the corruption of your hearts , or that you may content your selves with the contemplative knowledge of these things , so to cause a new light to shine in your understanding . Our end is to make you examine the corruption of your natures , your disobedience , your rebellions , to see how you have behaved your selves , to be acquainted with your owne particular sins , your owne particular failings , and to labour to bee humbled for them . Otherwise you may have a knowledge of these Truths , but not a saving knowledge , and such as wil be profitable : But this you shal see when I come to make use of them . And now for the Sacrament these things be of speciall use , because , as you heard before out of Levit. 23. On the day of reconciliation , when an atonement was to be made , he that afflicted not his soule , was to be cut off from his people . When we come to the Sacrament , there is a reconciliation , an atonement to be made in a speciall manner ; What must you do then ? Afflict your soules , consider your sins , see what debts you have run into , see what corrupt natures you have , and likewise know what you have in Christ , and rejoyce therein , ( for those must goe together ) an humbling of the soule for sin , and rejoycing in CHRIST for your Deliverance from it . The end of the Second Sermon . CERTAINE SERMONS VPON HVMILIATION . The third SERMON . ROMANS 1.18 . For the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men , which with-hold the Truth in unrighteousnesse . THe last faculty , 6 is , The Affections , and here you shall find exceeding great cause to say that they are full of unrighteousnesse and ungodlinesse , for they come like a mightie Tempest , like a turbulent wind that carries us away , even then , when we are well set . The disorder of them exceeds the disorder of all the rest , for they are quickly moved , nothing sooner , and when they are moved , they are exceeding apt to exceed , to transcend their limits , for such is the fullennesse , the awkednesse and waywardnesse of our affections , either they are not active , not placed where they should be , or if they be placed as they ought to be , they are ready to run over , to over-love , and over-grieve , and over-joy . I say , where we may love lawfully , and rejoyce lawfully , they are readie to exceed . If I should come to particulars , you should finde how exceedingly they are out of order . Come to love and hatred ; we little thinke we hate what is good , and love sin ; come and tell any man so much , hee will not beleeve it , but examine it a little . Doe not you hate holinesse in others ? You will say , No , we hate no man for his Goodnesse : But consider , the nature of man doth so , every unregenerate man doth so . David was hated for that cause . And Cain hated his brother , because his workes were good . And Gen. 3. The Enmity betweene the seed of the Woman , and the seed of the Serpent : Whence comes it , but from the holinesse of the one , and the wickednesse of the other ? Looke to our actions , and you shall finde we doe not hate sin , we doe not hate our lusts , for if we did , we should not be angry with them , that speake evill of them ; if we hated these things , we should like them that speak against them , but we be Enemies to those that be Enemies to them , and Friends to those that be Friends to them . Doe we not lodge them ? Doe we not feed them with the things they desire ? They can aske nothing , but they have it . Godly men hate their sins , though they be carried away with present objects , but a wicked man loves the lust it selfe ; he can say , I could wish I were free from this lust , from the vexation it puts me to , but for all this he is not angry ; hee may indeed be angry with it , as with a friend , when he hath done some unkinde Turne , but he hates it not , for if he hated it , he would not be at peace with it againe , for hatred is implacable . Againe , if a man hates , he hates all the kinde : But why doest thou love one more than another ? If thou didst hate any one , because it is a sinne , because it is a rebellion against God , thou wouldest love none : As the Lambe hates all Wolves . Againe , if thou hatest them , why wilt not thou labour to have them utterly destroyed ? Why wilt thou cherish them a little ? Where hatred is , it will have the thing hated utterly taken away , as if there were no such thing ; and that shall be laboured for , not remissely , but we will put our strength to it , and doe it with all our might , and in good earnest . But seeing we doe not thus , it appeares we hate goodnesse , and love sin . It is true , we are ready to lay it on other things , and to say , The Infirmities of the Saints , which we see , we hate , but their goodnesse wee love , if it be every way right . But let me aske you a question ; Didst thou love them for their holinesse , wouldest not thou rather labour to cover their Infirmities , grieving for them ? Do you not so out of love ? then your hearts are deceived , when you thinke you hate the Infirmities , and not the goodnesse in them , you hate the goodnesse it selfe ; and this is the nature of every man before Regeneration . Besides these of Love and Hatred , looke to your Delight , and see if that be not turned upside downe . The wheele turnes the quite contrary way . We delight in things we should not delight in ; you know we delight in vain things , in sinfull things , in things that are sutable to our lusts and humours . Againe , we delight in the fals and sufferings of others ; as 1 Cor. 5. They were puft up when others fell , and they stood . It should no be so , we should be humbled at the fals of others , and be grieved for them , that they being members of the same body with us , should bee any way blemished . Againe , the things we should delight in , are they not tedious to us ? are they not grievous ? The Sabbath should be kept with delight , but how burthensome is it to give God his whole time , to keepe it holy , and not to rob him of any part of it ? That is , not to pollute it with unholy actions . And so holy company should be our delight , wee should thinke our selves in our Element among them , and so the hearing of the Word ; how tedious are these to our natures . But I cannot stand on this . Come we to Feare . Doe not we feare men ? Doe not we feare the Creature , and this and that particular evill ? But God we feare not . Take it in that one sin of lying : A man will lye to a man , to keepe his credit with him ; but he cares not to lose it with God. This is a signe you doe not sanctifie God in your hearts , that is , not reverence him , not value him . Come to Sorrow , how ready are we to exceed in worldly sorrow ? Let us be told of an Injury in our names , losse in our estate , of troubles and calamities any way , it affects us much , but sin we make nothing of ; we thinke it is but a passion , a trifle , and it is not so great a matter to be in passion . Yes , my beloved , it is a great matter to have passion ; these passions shall condemne us , if they be not mortified , if you kill them not , they will be your death : Whosoever is in Christ , hath crucified these . Againe , consider that affections are the Principles of Actions , therefore it is not so light a matter to erre in your affections , for they will cause errour in your actions . Consider that your estimation is taken by your affections , according to them you are said to be good or evill . Therefore , an holy man is described to be one that loves God , feares God , delights in his Commandements , so as it is no slight matter to be distempered in your affections ; and know this , if it be no more than lust , you know what Christ saith of that ; Hee that looketh on a woman to lust after her , hath committed adultery already with her in his heart . Now if lust breakes the match in the mariage of men , these inordinate affections , these whorish affections , these adulterous affections will breake the marriage betweene God and us . Affections are placed in us for this purpose , to draw nearer to God , but we misplacing them , and setting them on the Creature , they draw us further from God. Againe , when they be thus distempered , they grow hinderances : As the Israelites could not pray for the anguish of their hearts ; and Peters feare made him to deny Christ. So that this distemper of our Affections , as well as the disorder of the rest of the faculties doth shew the Truth of this point ; That the nature of man is full of all unrighteousnesse and ungodlinesse . And so much shall serve to shew the corruption of Nature by the faculties . 2 Now this is not all ; there are besides these actuall sins , whereby likewise this Truth will be made manifest . And these are of three sorts , that is , in Thought , in Word , in Action ; for they be all actuall sinnes , though inwardly they be the Acts of the minde . First , let us see it by the Thoughts , and you shall see in them this great corruption of Nature , and the great cause you have to be humbled , and it is that that should amaze us , wee shall finde in us abundance of idle Thoughts , and wicked thoughts , which like a shower of raine , you cannot number for multitude . 1 If a man should write down all the Thoughts that passe thorow his minde in one day , and observe their little dependence one up another , so vaine are they , and so foolish , when he comes to reade them at night , he will thinke he was half out of his wits , and be amazed at himselfe . And thinke not this a small matter , for Thoughts are the first contrivers , the first plotters of good , and evill , and therefore are of more moment than that which immediately acts it . Againe , are not they things which we should entertaine God with ? Hee comes and dwels with us , he sups with us , we are Temples where God inhabits . Now if we are to entertaine a great Prince , if we never speak to him , but spend our time with idle Companions , will not hee thinke himselfe much injuried ? And will not God thinke so , when we bestow the Thoughts in vaine things , which should be occupied about him ? Againe , consider , Thoughts are other things than men reckon them , for it may be said of every Christian , he is a Garden wherein God walks , wherein he eats his honey with his milk . God would have fruit of the Trees which he hath planted in us ; now our Thoughts are the fruit of the best Tree , even of the Vnderstanding : You know Christ was angry with the Tree that bare no fruit : And when he comes to the understanding of a man , that should be full of good thoughts , and finding nothing b● loose , nothing but empty and frothie thoughts , what will he thinke of it ? Wee doe not give a due esteeme to Thoughts , and that 's the reason we give such liberty to them , that we are not more humbled for them ; for Thoughts are the water wherwith is driven the wheele of businesses , and why doe we let so much water run beside the Mill ? that is , they are the things we should occupy in every thing we doe , they are precious . And as Esay saith of a cluster of Grapes , Destroy it not , for there is a blessing in it : So your Thoughts , which you so little account of , have a blessing in them ; then why doe you make such waste of them , as if they were of little worth ? Consider , it is no small thing to anger God with your Thoughts , they being the same to God , that words and actions ( the interpreters of Thoughts ) are to men ; God sees them without any Interpreter , as men heare and see words and actions . Therefore , it was said to Simon Magus , Pray to God , if perhaps the Thought of thy heart may be forgiven thee . If thou seest a Christian in poverty , and despisest him for it , God sees it , and it is a sinne in Thought . 2 The second actuall sinne is our words ; And here likewise you shall finde the Truth of this , that our natures are full of impiety and wickednesse , and exceeding proane to evill . The tongue of man is very slippery , nothing being so cheape as breath , it is ready at hand to doe any evill . If a thing be to be acted , there is time required to prepare for it , but a word is quickly out : So the frequencie of offending with our tongue should humble us . And againe , as our offences herein are frequent , so it is a matter of much moment , which we haue cause to marke , because we do esteeme not so of them . Iam. chap. 2 , 3. vers . 4. you shall finde three Similitudes , by which the Tongue is expressed , and there you shall finde what it is to offend in words . It is compared to a Bit , which will keep in the wildest horse ; and to a Rudder , which ( though it be exceeding great ) will turne the Ship. And thirdly , to a fire , what a great matter will a little fire kindle ? Men thinke it a small thing to offend in speeches , but God will have them know it is another kinde of matter . Therefore , consider this , you that suffer your tongues to walke up and downe at randome , from morning till night , and thinke it a small thing . I will aske you these questions out of these Similitudes . Is it a small matter to neglect the Rudder of the Ship ? will it not quickely runne to the Sands ? Suppose a man ride on an unruly horse , Is it a small thing not to keepe the hand on the bridle , to neglect it ? To have a tongue without a bridle , is as an unruly horse in a dangerous place , or on a narrow bridge , the neglect is not small . Therefore consider it , and if you have not yet learned the meaning of that place , learne now to understand it . Secondly , you shall give account for every idle word ; It will be thought , that to speake a few words is not so much , but a few sparks will set a great City on fire ; you see what the tongue did in Arrius for evill , and in Luther for good . There is no Element so active as fire , and nothing so efficacious as your tongue , which you so lightly esteeme of . Againe , fire flies about , so doth the tongue , it hath wings . Fire likewise assimulates , turning things quickly into its own nature ; so the tongue assimulates the hearts of men , to whom we speake , it changes them , and now consider if it be a light thing to neglect it . You are wont to say , Take heed to the fire , for you know not what a sparke may doe , and is it a small matter to neglect your tongues ? specially where there be thatched-houses and combustible matter neare ? And are not the hearts of men , to whom we speake , as Tinder , ready to take fire at the least sparke , if you heed it not ? And is it then so small a matter to neglect words ? Gather this out of all these Similitudes to humble you . If the tongue be as a Bridle , as the Rudder , and as Fire , then it is of much efficacie ; that cannot be denied , for to prove that , it is the only end of these Similitudes . And if it be so , then learne hence to know what the illnesse of your speech is ; for the more efficacious any thing is , if it lye idle , the greater is the sin ; looke what good you have done with your tongues , the more that is , the more is on your reckoning . Againe , if you have imployed them amisse , a little rudder turnes the whole ship , the meaning is , it is very effectuall : and therefore , I say , if there be such efficacie in them , consider of how great moment they are , when you use your tongues amisse , to corrupt speaking , to lying , dissembling , slandering , back-biting , thinke it not a matter of small moment , it is a fire , and if the State provides death for them that set barnes , and houses on fire , what punishment shall they be worthy of , that set the soules of men on fire , the Temples where God dwels ? And this the tongues of men doe ; Ignem in ore gestamus , we carry fire in our mouthes . Take heed lest we kindle such a fire in the brests of others , as we shall never live to quench againe , and so kindle the fire of Gods wrath , which shall smoake to our destruction . Thus by your words , learne to know the sinfulnesse of your natures . Lastly , 3 see it by your Actions . Now sinnes in actions are of two sorts , either sinnes of Commission , and here you are to goe backe and consider what sinnes you have committed , whether drunkennesse , uncleannesse , inordinate affections , or injuries to men , what provocations or rebellions against God , and when you see them , look on the number of them , and on the greatnesse of them : Consider their circumstances , and among the rest , the frequencie of them , your relapses into them ; and that will make you with David , Psal. 19. to cry out , Lord , who can understand his faults ? But we will not stand on this , because i● is obvious , every one knowes that actions are sinnes : we will come to the second sort : And that is sins of Omission , 2 which we are ready to slight and forget as no great matters ; but they are other things than wee take them to bee , nothing hath more cause to humble us than they ; I say , the sinnes of Omission , the barrennesse and unfruitfulnesse of our lives may humble us , as well as the rebellions and sinfulnesse of them . We will run thorow them . As first to be idle on the Sabbath-day , is a sin of Omission , and provokes God to anger , as well as polluting it , and breaking it with positive Acts. So the restraining of Prayer , to neglect it , to omit it , or to performe it slightly ( for God takes prayers by weight , and not by number , ) this is not a small thing . Againe , to neglect the hearing of the Word , to neglect the Sacraments ( a fault we have much cause to be blamed for in this place ) and thing you have often beene admonished to , I beseech you learne by our Admonitions , for they are the Admonitions of God ; let them , I say , learne that are guilty of it . So Communion of Saints is a thing we thinke not of : But Heb. 10.25 . You shall see what a matter it was to neglect that Ordinance : So Fasting and Prayer we thinke are not required at our hands , and if nothing but the neglect of that were laid to our charge , it were nothing . But see what that is , when the time is that God cals for it , I say , the very omission of that when God cals for it , is a sin , saith the Prophet , which shall never be purged away by sacrifice , but shall remaine to death . Besides these omissions of Acts , come to the omission of Graces , 2 I meane the want of them , as the want of Love to Iesus Christ. Yet who confesses this want of love , although 1 Cor. 16.22 . Hee is pronounced accursed that loves not the Lord Iesus , let him be had in execration to the death . So the want of Delight in God , who thinkes of it ? Come to our Callings , 3 and see our negligence and idlenesse in them ; shall we give account for every idle word we speake , and not for every idle houre wee spend ? Let young Gentlemen looke to this , that passe from vanity to vanity , spending their time idly , and unprofitably trifling out their Seed-time . Consider what this sin of Omission is . And so for growing in spirituall graces and knowledge , that we gather not more knowledge , it being the key of heaven ; that wee grow not in good workes , but are poore in them , omitting our times and opportunities . Againe , our sinfull silence not speaking when we should , either out of sluggishnesse , or feare of men , or by-respects , this is no small thing , God will call thee to an account for it . Consider whether you have let goe occasions of doing good ; 4 denying of meat and drinke kils a man as well as poison , so the neglecting of duties , the omission of what tends to salvation shall be death , as well as actuall sinnes , by which you provoke the eyes of Gods glory to vengeance . Therefore in that sentence of Christ , he doth not tell them what they have done , but what they have not done ; You have not clothed me , you have not visited me : Learne therefore to judge aright of these sinnes of omission , that they may helpe to amaze us , and so much for actuall sins . And so much for the Law , the first part of our rule , wherein we have runne thorow the corruption of the Faculties , and so have discovered our habituall sins , and now thorow the three kinds of actuall sinnes , in Thought , in Word , and in Action . 2 The second rule , which I told you we are to observe , is the Gospell . And here you thinke you shall scape well enough , for the Gospell brings damnation to no body . But if you consider of it right , you shall finde that the Gospell is much more terrible in this case than the Law , that it will humble us more , and that the sins against the Gospell are much greater than those against the Law. Marke this in briefe : The refusing of Iesus Christ when God offers him , and remission of sins by him , that you may have him when you will , if you will have him on such consequent conditions as are required , which is to deny your selves , to take up your crosse and follow him ; this wee preach continually : I say , this contempt of the Gospell , your unwillingnesse to take Christ is a great sin , and that that should humble you above all the rest . And that you may know that I have reason to say so , consider Christs speech , It shall be more easie for Sodome and Gomorrah , than for such a people , for such a City , as when the Gospell of the Kingdome was preached to them , neglected it , so that the sin of Sodome is not so great a sin as the refusing of Christ. You know the greatnesse of that sin , the punishment shewes it , yet it is not so great as this . Againe , it is said of Moses and Christ , being compared together , That if they that sin against Moses Law are condemned , how much sorer punishment shall they be worthy of , that breake the Law of Christ , that beleeve not the Gospell ? It exceeds the sinne against the other . Againe , consider , is it a small thing to cause the bloud of Iesus Christ to be shed in vaine , to trample it under foot , and to count it a common thing ? But so doth every man that neglects it , that hearkens not to it , that is , not ready to receive it , that is , not poore in spirit , and so doth not hunger and thirst after Christ. Againe , consider , It is the chiefe Command , and the breach of the chiefe Command must needs be the greatest sinne . When the Disciples asked Christ what was the great Commandement , he said , This is the greatest of all , To beleeve on him whom the Father had sent . So 1 Ioh. 3.23 . This is his Commandement , that we should beleeve in the name of Iesus Christ. Againe , the Gospell is the uttermost , the Law makes way for the Gospell , therefore the sentence , and condemnation of the Gospell is peremptory , and terrible , and nothing beyond it . Againe , consider , God was angry for the contempt of this , you shall not finde in all the Scriptures any thing that angers him so much ; with them that were invited , and would not come hee was angry , and commanded them to be slaine . So Psalm . 2. ult . Kisse the Sonne , lest he be angrie : The contemning of this condemnes a man most of all to wrath . Last of all , consider , that when you neglect IESUS CHRIST , and sinne against the Gospell , and are not ready to receive it , you take his Name in vaine in the highest degree , and he will not hold him guiltlesse that taketh his Name in vaine , at all . Now Gods Name being in his Sonne most revealed , take heed of taking it in vaine , 2 Cor. 6.1 . I beseech you take not the Grace of God in vaine : It is a greater matter than you thinke it to be , that when God shall offer Christ , shall profound to marry his Sonne to you , you should refuse him ; consider the sinne , and be humbled . And by this is seene the corruption of our nature , and this should humble us more than any sinne committed against the Law And thus much shall serve to make plaine the point in all the parts of it , that the Nature of man is full of all unrighteousnesse , and ungodlinesse . Now to make use of it . And first , if this be the Condition of all men by nature , then hee that sees not this , he that is not perswaded of it , he is deceived , he is an unskilfull , an ignorant man , he hath not yet his wit exercised to discerne betweene good and evill . And let him so reckon of himselfe . If this be the Condition of every man by nature , and yet God hath not opened the window for him to see it , and to stand amazed at it ; he is , I say , an unskilfull man , he is not yet enlightned , the true light hath not yet shined into him . For when God enlightens a man truely , it workes such an alteration as was in them , in Act. 2. that were pricked at their hearts and were amazed , at that , which before , being as other men , they saw not . So that you may observe a double disposition in men ; one is a complaining , a selfe-accusing disposition , when a man is apt to complaine of himselfe , and can never find too much fault with himselfe , delights in the exactnesse of other mens conversations , loves that doctrine which is selfe-separating , wonders at his owne corruption ; so that no man can say so much against him , but he can say much more against himselfe . This is a good signe , and such a Condition was in Iesiah , when his heart melted , and in Paul , Rom. 7. where you may see how he complaines of the abundance of his Corruption . But there is another excusing disposition , when a man sees nothing amisse in himselfe , that will not have any such doubts made betweene man and man , and that for his owne part , he will not be shut out of the number , but answereth for his owne righteousnesse , that he is rich , and increased in goods , when indeed he is naked , and poore , and miserable : I say , this is an ill signe that thou hast not yet received the Holy Ghost , that thou art not yet partaker of the righteousnesse of CHRIST , for the Holy Ghost will first convince thee of sinne , and if thou art not so convinced , it is a signe thou hast not yet received that righteousnesse ; and know this , that in all the Saints , in all to whom God hath revealed himselfe , you shall finde this disposition to complaine of themselves . How abundant was it in David ? He was ever complaining that his sinnes were more than the haires of his head . As in Psal. 19. who can understand his faults . And , my sinnes are too heavie for me , and they are gone over my head ; hee is still complaining of himselfe . And what is the reason ? It was because a veine of cleare light shone into his heart . Others have but a common Illumination , and there is great difference betweene a bright beame that shewes the smallest mote , and common light . Another may have light to see great deformities , but not to see motes ; thou mayest have a common light , and mayest carry it to hell , for it is no better than darknesse . Therefore know that if thou hast not in some measure beene perswaded of all these Truthes , the righteousnesse of Christ is not yet revealed to thee ; for this is Gods method , first hee reveales his wrath against unrighteousnesse of men , and then discovers the righteousnesse of Christ by faith . And if this be not done , if thou art not throughly humbled , so that God hath opened a crevise of light to see this corruption of Nature , so as to abhorre it in thy selfe , and to be vile in thine owne eyes , to be much humbled for it , not to hang downe thine head for a day , but to take it to heart in another manner , I conclude , thou art not a man enlightned , thou art an unskilfull , an ignorant man , and you know what condition that puts a man into . Secondly , if mens natures bee thus full of Corruption , even the Saints themselves , then godly men may make this use of it , to learne to prise Iesus Christ : Doe you make this use of the Table wee have drawne for you to looke into , and to see the multitude of your sinnes , and the Corruptions of your natures , to learne to prise IESUS CHRIST ? For you must take this for a rule , no man will ever know the length , and breadth , and depth of GODS mercy in IESUS CHRIST , and his love therein , unlesse hee first know the length , and breadth , and depth of his sinne , and this use you must make of all these explications . To see the greatnesse of sinne is of much use to the Saints , that they may know how much they are beholden to GOD ; you will never see how GODS Grace hath abounded towards you , if you doe not see how your sinnes hath abounded towards GOD : Labour to see it , that you may love much , because much is forgiven you , that you may prise CHRIST much , and bee brought much more into love with him . That use the Saints should make of it , and it will be profitable . And they that receive the Sacrament should specially consider of it . When they came to the Passeover , one of the chiefe things they were directed to doe in that Ceremony , was to remember their bondage . Againe , looke on the Concomitants of the Passeover ; their sowre hearbes , their going in haste , their staffe in their hand . Againe , the Passeover it selfe ; their sprinkling of bloud on the doore-postes , all was to put them in minde of their misery , and their deliverance , which was the onely way to magnifie his mercie . So in this spirituall freedome , remember your bondage , the Sinnes you have committed , your Condition by nature , that you may learne to magnifie your freedome by Christ , and give God the praise of it , to magnifie and love him with all your heart , and strength : The more you doe this , the more it will enlarge your hearts , to know the love of CHRIST , which passeth knowledge . Of many wayes to know which , this is one , and a principall One , even to know the greatnesse of your sins . The third and chiefe use of all the rest is this : This Corruption of Nature , this abundance of Corruption which hath beene shewed to you , should drive us to Christ. And that is our end , wee doe not preach damnation , our end is Salvation . Therefore wee would have men to know their condition , to know that they bee in state of death . For that that keepes men from comming to CHRIST ; and the reason that so few are saved , that so few take the Gospell , is , they are not poore in spirit . And why are they not so ? Because they see not their sins . And for this cause wee have beene thus long in opening this point , that you may know your selves . And this I dare say , If you did know your selves , if GOD had kindled a light within , whereby to see your Corruptions , you would not stand cheapning the Kingdome of Heaven as you doe ; you come now in a lame , and remisse manner , but you would then come , and give all that you have for it , and goe away rejoycing , and thinke you have a good bargaine . God should not then deny you , you would wrestle with him , as Iacob did , and give him no rest till you have obtained a blessing . This would awaken men out of their dead sleepe of security , as that is the condition of every man by nature , as he is sinfull , so he is secure , he considers not his sins . Therefore , to all that I have said , you must adde something of your owne ; what I have said , is no more able to shew you the sinnes you are subject to , than a little Mappe is to shew you the whole world , it doth but point to the sinnes you are subject to , as a point in the margent : The way to make it profitable , is to goe home to your owne hearts , to consider these things particularly , to see how your minde , your Conscience , Will , and Memorie is out of order , to consider how you have offended in thoughts , in words , and in actions , by sinnes of Omission , and of Commission ; and by that meanes you shall reade your Natures in your hearts , and make what I have said profitable to you . And doe not thinke you may goe too farre . Doe not thinke we wrong your nature , in saying it is more guiltie than it is ; for wee doe not so , I may boldly say this , Take that man that thinkes worst of himselfe , hee is worse than he thinkes himselfe to bee ; and that I may not speake without Ground , looke upon the first Epistle of Saint Iohn , the third Chapter , and the twentieth verse , If our Conscience condemne us , God is greater than our Conscience , and knowes all things : That is , the Conscience of man hath some light , but what is it to the eye of GOD ? to the light that is in him ? And so much as his light is greater than ours , so much more hee sees what is amisse in us . The heart , saith Ieremie is deceitfull aboue all things , who can know it ? There is a depth of evill in the heart , which no man can search , it is deceitfull , and puts false glosses on things , to hide them from our eyes . Therefore doe not thinke thou canst exceed , but labour for thy Humiliation , to see all these things in a greater measure in thy selfe , than as they bee here described , and that not nakedly , but with all Circumstances . The end of the Third Sermon . CERTAINE SERMONS VPON HVMILIATION . The Fourth SERMON . ROMANS 1.18 . For the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men , which with-hold the Truth in unrighteousnesse . AND this is a thing wee are very unwilling to do , for the Medicine shews the Disease . The Apostles taking of so much pains to perswade men that they shall not be saved by their own righteousnesse , is an argument , that it is an hard matter to perswade them . It is the hardest thing in the Word to perswade a civill man that he must not sticke to his owne righteousnesse , till God himselfe puts his hand to the worke , for it is not in any mans power to convince him of his sinne , or of the deficiencie of his righteousnesse . Therefore that use wee should make of all that hath beene said , to see the necessity that lyes on us to goe to Christ , and that there is no salvation without him . Now to make this Doctrine more effectuall , to awaken you the more , to rouze men out of that sleepe , wherein they are by nature , we will handle these two points : First , that the aggravations of sin are more than the sins themselves . Secondly , we will take away all excuses , that so every mouth may bee stopped , and when these two are done , you will have much adoe to finde any starting-hole to keepe you from comming to Christ. For that is our End ; And these are very necessary : For though you doe consider in your selves all the sins formerly named , if it be done negligently , without the Circumstances ; sin is a sword without an edge , the Circumstance is that that gives it an edge , that sharpens sin , that makes it fit to wound us : And secondly , if the sword be never so keene , and sharpe , and yet we be forced to keepe it off , it will not wound us : Therefore we will , I say , in the second place , take away the excuses , by which men fence themselves , and decline the stroke of truth , decline this wound of the Law : And so we will conclude this point , and hasten to the rest . For the first , 1 to make all you have heard before effectuall , we will adde the Circumstances , which is a thing necessary , for it is a true rule the Schoole-men have , that in moral things , the circumstance is more than the thing it selfe . Many times in natural things , accidents are nothing in comparison of the forme ; but , In moralibus ( as they say ) Circumstantia plus valet quàm forma : For it is the Circumstance by which an action lookes , if you looke round about it , and see all that borders on it , it will aggravate , and make sin out of measure sinfull . To run thorow them briefly . First , 1 Consider this Circumstance in sinnes committed ( I speake of the corrupt nature of man ) that every sin committed against God , is not only an offence committed against so great a Majesty ( for I will not stand to enlarge that Circumstance , 2 that the sin is greater , as the person is greater , against whom it is committed ) but consider the affection with which you commit it , and you shall finde all this in a sin committed by a naturall man. First , 1 an hatred of God in the sin . They thinke they love God ; but if it be so , what is the reason that word is put in , Rom. 1.30 . where the Apostle speaking of the rebellion of mankinde , he reckons up particularly , that which here he puts up in the grosse , in the generall , Haters of God. You will say you doe not hate God ; but let me aske you this question , Wouldest thou not live at liberty ? Wouldest thou not have that removed which restraines thee ? Couldest thou not wish that there were no such strict law , as Gods Law is ? Couldest thou not wish that there were not any Iudge to call thee to account ? Every naturall man had rather be at liberty , hee wishes with all his heart that there were no such God , no such Iudge . Now if thou wishest God were not , certainely thou hatest God ; when we wish a man not to be , to be taken out of the nature of things , out of the subsistence of being , this man we properly hate ; and thus every man hates God. Therefore , Rom. 5.10 . the Apostle speaking generally of mankind , sayes , When you were Enemies . It is the condition of every man , hee is an Enemie to God , and sins out of Enmity , and what obedience he performes is out of a false servile feare , that is the first . 2 Secondly , that is not all , but he denies God , dethrones him , and sets up another god ; naturall men little thinke they doe so ; when they follow their Covetousnesse , Lusts , Honours , Ambitions , they little thinke they doe it ; But they doe , Tit. 1. ult . They professe that they know God , but in their workes they deny him . When they are charged with this , that they thinke there is no God , and told of the greatnesse of the fault , as it is the greatest Treason to deny the King to be the King , this Atheisme every man is ready to disclaime , he thinkes it is not so with him : But I beseech you consider there be two kindes of Thoughts in a mans heart , some we call reflex thoughts , when a man thinkes a thing , and knowes that he thinkes it ; other we call direct thoughts , which are in the heart , but a man knowes it not ; and these must be found out by the Actions , for they are discovered by the fruits . But God that knowes the meaning of the spirit , knowes likewise the meaning of the flesh : Now , saith the Text , they professe they know him , but in deeds they deny him , that is , in truth they deny God , there bee certaine direct thoughts which have not such reflection in the heart of every naturall man , by which he denies God , for he honours not God as he ought , hee denies the Power , the Omni-presence , the Iustice , and Omni-science of God , and if you can see this in his workes you may say , there be such thoughts in him , because he lives as if there were no God. But you will object ; every man thinks there is a God ? It is true , there is naturally some light in them ; but where there be two different Principles , there be two different conclusions , there is some light planted in them that teaches that there is a God , but take the darknesse that is in their heart , set aside from this light , there is nothing but Atheisme , he sets God aside , and puts up something else in stead of him : some make pleasures their god , some make their riches their god , some make their belly their god , &c. But we cannot stand on this . 3 Thirdly , they despise God in the Commission of sin ; see it in the sin of lying , wherein a man respects man more than God , and so despises God ; he cares not though God knowes it , and is a witnesse to it , and so it is an injury to God , a contending with God. We little thinke it is so , but see that place , 1 Cor. 10.22 . the Apostle speaking there of one particular sin , that is , of eating meat offered to Idols , saith , Will you continue to doe it ? Will you provoke God to jealousie ? Are you stronger than he ? It is as if you set your selves against him of purpose , to doe him an Injury . And these affections are in the sin of every naturall man. And that is the first Circumstance . 3 A second Circumstance to aggravate sin , is , when it is committed against Knowledge , and indeed no Circumstance does it more than this , that a man sins against the light he hath , when he knowes it to be a sin , and ( it may be ) bethinks himselfe of it , and yet commits it . You know how it is with men ; An offence committed , an Injury offered to a King , after Proclamation , comes to be a rebellion , because his will was made knowne . And so it is with God , when he hath revealed a Truth to mee , that I know this to be a sin , and am convinced of it , and yet goe on in it , this alters the nature of a sin , it is not now a bare Transgression of the Law , but a Rebellion , and so God is provoked in an high degree ; for in a sinne against Knowledge , there is more harme , more disobedience , more presumption : If a Prince be in a place where he is not knowne , and findes not respect sutable to his worth , hee matters it not , hee wi●l not take it amisse , for he is not knowne , but if h● be known , and taken notice of , and yet neglected , it is great dis-respect , and taken for a great offence . So when men sin against light given , it aggravates sin exceedingly . As in the one and twentieth verse of this Chapter , this that the Apostle laid to the charge of the Romans , aggravated their sin ; they knew God , but they glorified him not as God , as if he had said , If you had not knowne him it were another case ; but to know God , and not to practise according to knowledge , to know God , and not to glorifie him as God ; this God will not take in good part , it shewes you are sinners , and in a condition of death . Therefore in Acts 17. saith dthe Apostle , The times of Ignorance God regarded not , but now he admonishes every one to repent , that is , when the Gentiles walked in their owne wayes , before the Gospell came , before God published and made knowne his will , he wincked at it , but now regards it , not a yeare nor a day shall now passe without an account for it ; the axe is now laid to the root of the Tree , he will deferre no longer , he will take it no more as he did heretofore . Therefore the Apostle Paul , 1 Tim. 1. 13. saith , I was a persecutour , and blasphemer , but am received to mercy , because I did it ignorantly . Why doth he adde that ? Because if he had had knowledge , and so had done it wittingly , and willingly , his sin had beene out of measure sinfull , and exceedingly aggravated it . Therefore Daniel tels Balthazar ( as an addition to his sins ) Thou knowest all this , and yet hast not humbled thy selfe ; if thou hadst not knowne it , if thou hadst not had an example , if it had not bin revealed to thee , thy sin had beene so much the lesse , and perhaps God would have suffred thee to live , but thou knowest all this , and yet didst not humble thy selfe . But of all places , take that in Rom. 7.13 . Was that then which was good , made death unto me ? God forbid : But sin , that it might appeare sinne , working death in me by that which is good : that sinne by the Commandement might become exceeding sinfull . The meaning is this , When a man knowes that the Law of God discovers this and that to be a sin , if he commits it , his knowledge makes it out of measure sinfull . The same Irregularity may be in others , the same sinne may in it selfe be as great in another that knowes not the Commandement , but the knowledge of it , makes it to exceed in greatnesse ; for when a man knowes the will of God , and yet sinnes against it , it is a resisting of the Holy Ghost , and such sinnes offend God more , than the sinnes against the Father and the Son , for the HOLY GHOST enlightens , and when one is once enlightned , there is a great contempt against the whole Trinity ; and therefore when a sin is fully against the Holy Ghost , it is never forgiven . Take heed of this resisting of the Spirit , of this tempting of the Holy Ghost , for so it is called , Act. 5.9 . As any man hath more knowledge , hath beene more instructed , so it addes the more to his sinne . Rom. 2.9 . Tribulation and anguish to the Iew first , and then to the Greeke ; for the knowledge of the Iew was greater than the knowledge of the Greeke : So that as any man hath more light , he hath so much more condemnation , his sinne is so much the more out of measure sinfull : they that sin only against light of nature , their sin is so much the lesse , because they had but that one Law , and so not so much light . The Iewes that had another light above the light of Nature , are sunke deeper into sin than the meere Naturalist , and so are in a more miserable condition ; but we that live under the Gospell , sin against both the former Lawes , and against the Gospel too , which makes our sins the greater . And this is a Circumstance that should much humble us , as for generall sins , so for particular sins , when they are committed against knowledge . A third Circumstance , 4 is , when sinnes are committed without Temptation , or with lesse Temptation , but when they proceed meerely out of the perversnesse of the will , for when the Temptation is lesse , the sin is greater ; Quantò major facilitas non peccandi , tantò majus peccatum ; When the fault is only in the wils being amisse , it is a sinne that exceeds : and that is the case of many naturall men . As for example , suppose the will be right , and the affections be well ordered , and the understanding onely be ignorant , this we call a sinne of Ignorance ; and that is a Circumstance which rather lessens a sin simply considered . Secondly , suppose the understanding be right , and the will well disposed , but passion transports a man , this is a sin of Infirmity : But when the understanding shall informe , such a sin is a sin , and no violent passion be stirred up to transport the soule , but the will neverthelesse chuses it , this I call a sin without Temptation , and this Circumstance aggravates sin , because there is more will in it , and it is much to have the will stirring in a sin : Therefore , Hebr. 10.26 . you shall finde this expression , If we sinne wilfully after we have received the knowledge of the Truth , there remaines no more Sacrifice for sinne . It is true , he speakes there of the sin of Apostacie , but marke that word , If we sinne wilfully , that is , if the will have much to doe in it , when the other faculties are rightly informed , and wel set , when there is no Temptation , no resistance , it is an ill signe that the sin is out of choice . It is true , a man may have his minde set the right way , and yet a gust of wind may come , and carry him out of the way ; but when the wind is still , and the Sea calme , and there is nothing to trouble him , and yet he turnes the Rudder the wrong way , and aims at a wrong haven , he now sins out of will and perversenesse . There are many sins of this nature , as swearing , when there is no Temptation , when the Vnderstanding knowes it to be a sin , and no great affection is stirred up , but men will doe it , because they will doe it . So ordinary neglect of the Sabbath , which can have no violent Temptation to carry a man to it . So neglect of hearing the Word , and Prayer ( I speake not of fals through infirmity . ) So the favouring of sin in others , as also scornefull and corrupt speeches , tending to the disgrace of holinesse and purity of Conversation . These be sins out of choice , which a man is not transported to , not carried to through any violence of passion : It is one thing for a man to sell himselfe to sin , as Ahab did , and another thing to be sold under sin , as Paul , it is one thing to goe into Captivity , another thing to be led thither with a kinde of over-ruling violence , for in such a case the most upright-hearted man may be miscarried , when sin shall get on the hill of passion , when it shall have the wind of him , and stand on the higher ground , he may be foiled ; but when a man shall be on even termes with sin , when it shall have no such advantage , but a man is every way himselfe , and yet then sin against God , this aggravates it ex●eedingly , for he doth it not out of passion , but ●n cold bloud , and out of choice ; and when he ●hooses to sin , it is a fearefull thing . When it ●s with him , as Augustine speakes of himselfe , ●ho when he had Apples enough , yet out of ●elight in the action , he would goe to another Orchard and rob that , without Temptation , be●ause he would doe it . So that there is difference betweene a man that is over-ruled , and over-come out of violence and passion , and a man that seekes Company and occasions , and incentives to whet and quicken his lusts , that so he may have more pleasure and delight in it . Let those that are guilty consider this ▪ Circumstance . 5 Fourthly , sinning against Vowes and Covenants made with God , aggravates sin ; for God hath said he will require our Vowes , if a man have covenanted , God wil either have the thing done , or else he will surely punish the party for breaking it , it is a thing he will not omit . Now besides particular Vowes and Covenants , consider the generall Vowes we entred into at Baptisme , besides those which we have renewed at the Sacrament of the Lords Supper : Gal. 5.3 . When a man is once Circumcised , he is bound to keepe the whole Law : So he that receives this Sacrament , binds himselfe in a solemne bond to keep the whole Law : now it is usuall , that after men have received the Sacrament , we see no alteration in their carriage ; if they were given to swearing before , they sweare still ; if they were given to ill company , to vaine and idle courses , they continue the same still , and thinke the sin the same ; but they are deceived in that , for sin after Covenant is greater than it was before . Ezek. 16.32 . Sin is there aggravated from this reason , saith the Prophet , Thou hast beene an harlot , as a wife that commits adultery , that taketh strangers in stead of her husband . As if hee had said , Thou art married to me in holinesse and righteousnesse , and so thou plaist the harlot as a wife , and that makes the sin out of measure sinfull . And it is true of particular vowes , that you may judge aright of sin , and know the greatnesse of it . Lastly , 6 sin is aggravated from the meanes you have to resist sin , consider how many means we enjoy , and yet profit not by them . The mercies of God should draw us to him , God expects a returne of that fruit at our hands ; and yet ( as the Prophet complaines , Ier. 5.22 . ) You have not said in your hearts , Let us feare that God who gives us the first and later raine , and keepes for us the appointed times of harvest . As if he had said , God expects this at your hands , hee gives the first and later raine for this end , that you may remember him , and thinke of him , and when we say not in our hearts , Let us feare that God that doth this and that for us , God takes it amisse , for his bountifulnesse should lead us to repentance ; and therefore the despising of it must aggravate sin . So after Corrections ( as no man can say he hath had no correction ) a sin is much aggravated . Therefore , Ierem. 5.3 . it is complained of , I have strucken you , and you have not sorrowed ; I have wounded you , but you have refused to receive correction . As if he had said , This is it God takes exceeding ill at your hands , and it showes that your rebellion is come to a great height ; he hath smitten you , and you have not sorrowed , that is , you have not taken the sin to heart , that hath caused this smiting . Therefore he is angry , as Hos. 4.14 . I will visit your daughters no more , &c. because they have not profited by what I have done already : that is the meaning of the place . But chiefly , and of all the rest of his mercies , he will not beare the contempt of his Word . I will name but one place , 2 Chron. 36.15 . saith the Prophet there , I rose early , and sent my messengers , but how did you carry your selfe towards them ? You mocked my messengers , and despised my Word , till my wrath rose against you , and there was no remedy . As if he had said , When a man once comes to this , that when God shall once speake in his Word , shall declare his truth , shall make knowne sin , and call him home by the Gospell , but he shall neglect it , take no good by it , not suffer it to worke on him : Now there is no remedy . What then ? the wrath of God rises against him , and then comes destruction , so that it rises not the second time ; so that as God hath shewed you more mercy , so are your sins more . Doe but think what an unreasonable unequall thing it is , that you should take so many mercies , health and wealth , from his immediate hand , and yet never so much as thinke of him , never worship him , nor feare him , nor take his mercies to heart : How many taste of his goodnesse , and yet continue to despise him , and not to bring forth fruit by his Word ? which is no small thing . And so much shall serve for the aggravations of sin . Now wee will come to take away the Excuses . And first , Every man is ready to say , Though I faile in many things , 2 yet I hope my meaning is good , I have as good an heart as another man , though I make not such a show . But I will aske thee this briefe question . 1 Whence come thy evill words ? &c. are they not fruits and buds that proceed from a sappe within ? When sparkes fly out of the Chimney top , shall we not say , there is fire in the house ? If we see evill words and actions , shall not we say the corruption is greater in the root , than in the branches . Thou wilt excuse it , 2 It is my nature , and I hope I shall be excused , and that God will not deale so hardly with me , he knowes I am flesh and bloud , and the strength of my nature . Well , I will adde something to that I have formerly said , it being a point hard for us to beleeve , and to make use of . I say , the badnesse of thy nature is so farre from excusing thy sin , that it exceedingly aggravates it . I have shewed many reasons , and will now adde these foure , and then it will be evident to you . First , whereas you thinke your sin is excusable , because of your natures , you must know it is most strong , and violent , and stirring there ; for I will aske you , whence come your sins ? It is answered , Matth. 15.19 . Out of the heart comes Adulteries , Fornications , &c. And if out of the heart , is it not thence as from the cause , the Principle ? Are they not minted there ? And is not every thing strongest in the Cause ? If the Dough be sowre , how sowre was the Leaven ? If so much ill be in the fruit , there is much more in the Parents of that fruit . Secondly , as it is strong in the heart , so it is much more abundant there , that phrase expresses it sufficiently , Out of the abundance of the heart the mouth speaketh : As if our Saviour had said , There is some evill in the tongue , but it is abundant in the heart : so that , take any sinfull action , it is a dish of water taken out of the Sea , or like a drop taken out of the fountaine , for there is an abundance , a sea of corruption within . Thirdly , consider that sin in the heart is a spring , and therefore an actuall sin , that is exceeding hainous , is not so much in Gods sight , as a sinfull lust that is in the heart , because it is a Spring , and therefore is vertually more than a great Pond : I say , vertually more , for it doth more . Take a great vast sin , it is a broad Pond that vanishes away as every action doth , but a lust within , is fruitfull , it is a spring of sin , and therefore is in efficacie more . Fourthly , the last consideration is neare this , and that is , sin in the heart is permanent , the poison of Corruption remaines , the action passes , but the sinfull disposition continues in a man , that when God lookes on him , he sees him as an hatefull person , he lookes on him , as we doe on Toads and Serpents , for his very nature is bad , and that continues , and in this regard exceeds sin in action . This I say that you may make this use of it . When you meet with any particular sin which appeares hainous , let it be as a River to lead you to the Sea. When you see a sin of covetousnesse , of vanity , of wrath , of uncleannesse , let that lead you to the heart , and conclude , that you have an uncleane heart , a contentious heart , a covetous heart , a rebellious heart . This use David made of his murder , and upon that occasion he was brought to conceive aright of originall sin , which , perhaps , he never so considered before . Psal. 51.4 . In sinne hath my mother conceived mee ; the greatnesse of his sin made him breake forth in that manner , Against thee have I sinned , that amazed him , it made him to know what Originall sinne was , wherof this was but a fruit , and being the spring it must needs have more efficacie . If a man finde any pride in his actions , let him looke to his heart , it may be God hath left him to such fals that he may see what is within ; as it was with Hezekiah , 2 Chron. 32.31 . For this cause God left him to try him , that he might know all that was in his heart , that it might be discovered to him what an heart he had . The Apostle speaketh , Rom. 9.22.23 . ( a place very considerable , for it may helpe to humble us ) of vessels prepared for honour , and of vessels prepared for wrath , and destruction : the vessels be of two sorts ; those for honour , they have a fashion peculiar to them , which when you see , you may say , this is made for such a purpose , and in other vessels you shall see another fashion and may say , This is not a vessell of honour , but of dishonour . So looke on thy heart , see how it is framed , and when thou seest the fashion of it thou maist say , for ought I see my heart is framed , and fashioned to destruction . This use we should make of our nature , it should be so farre from excusing sin , that it should aggravate it . 5 The third Excuse is ; But we live in times of the Gospell , and God is full of mercy , and will not deale with us now , as he did with them in the time of the Law. Will you make God all Iustice ? I answer , and shew that there is a great deceit in this , out of that place , Matth. 5.20 . Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees , you cannot enter into the Kingdome of God. This is spoken to them that were under the Gospell , for he saith , I say unto you , &c. The meaning is this , The Pharisees did many things , they kept the Law in a great measure , and thought to be saved by it ; but except you doe more than that , you shall never be saved . As for example , in the sequele of this chapter he names foure particulars : The Pharisees say , Thou shalt not kill ; but that is not enough : I say , Thou shalt not be angry unadvisedly . Againe , they say , Thou shalt not commit adultery : But I say , If thou cherishest any lust , though thou never commest to act it , thou committest adultery . Againe , the Pharisees say , Forsweare not : But I say , Sweare not at all , but let your yea , be yea , and your nay , nay , for whatsoever is more than that , is evill . Let them that sweare , By Faith and Troth , consider this . Againe , the Pharisees say , An eye for an eye , and a tooth for a tooth . But I say , You shall doe good to them that hurt you , and blesse them that curse you , and except you doe this , ( which is more than the Pharisees doe ) you cannot enter into the Kingdome of God. You that thinke your condition so good , because you have a new Priesthood , a new Iubile , a time of liberty , I tell you , except you yeeld an Evangelicall obedience to all I have now named ( which are but some of many more ) at all times , and in every particular , although you live under the Gospell , you cannot be saved , for otherwise the Publicans and Pharisees can doe as much as you , and you must doe more than men can do by nature , you must doe something that is singular , and above the reach of Nature , you must strive to perfection , labouring to be like your heavenly Father . So much for that . The fourth Excuse is . But wee doe many things that will ballance our sins , 4 although we doe some things amisse , yet we doe many things well , we give Almes , receive the Sacrament , it may be , wee come to Church diligently ; and these things , in their conceits , ballance their sins ; and though they sin , yet they aske God forgivenesse morning and evening , and their sins are not so hainous , as if they had done no good at all , and for this they thinke God may deale better with them . But it is true in this , as in your Law , Stoppage is no payment . When a man does somethings that God commands , and leaves othersome undone ; let him know God requires a perfect obedience to every Commandement , Iam. 2.10 . He that keepes the whole Law , and failes but in one , that is , omits one duty , he is guilty of all . If that be so , then every bush can stop but one gap , you have no more than was your duty . If you could doe something superfluous , and more than God requires at your hands , it were some satisfaction . But if there be other sins wherein you spare your selfe , and would have a little more liberty , you would not bee so strait laced in this ; seeing , I say , God requires an exact obedience to all , all that you doe is nothing . It matters not how much you doe , if you faile in one , though you be carefull to doe all the duties of new obedience , so that there is no Commandement but thou endevourest to performe it to the full , yet if there be one thing wherein thou takest liberty , it is enough to condemne thee . Againe : But I hope I am not so bad as others ; I am free from many sins , 5 wherewith others are tainted ; and I have many good things in mee , that they want . To this I answer briefly , and so will passe from it : First , thou maist deceive thy selfe much , in thinking thou art not so bad as others . Art not thou cut out of the same peece , and made of the same masse , the same clay ? Hast not thou the same nature that other men have ? And what is the reason thou runnest not into the same Outrages that others doe ? Not because thy nature is better , but because thou art more restrained . A Wolfe that is tyed up , is the same with the Wolfe that doth all the mischiefe . This therefore know , that every naturall man is restrained by by-respects . That rule is generall , Rom. 3.18 . They have not the feare of God before their eyes , when he would have a reason why the nature of man is so bad , having spent the former part of the Chapter in reckoning up the sins to which it is inclined , he gives this reason , They have not the feare of God before their eyes ; all are alike in this , one is not more restrained than the other . The difference of restraint is in regard of outward actions , there is no new spring of Grace in them , as is in the Saints . Againe , for thy Vertues , take heed thou deceive not thy selfe , for thou must know there be natural vertues that imitate those which be true , and are very like them ; as the Bristow stone is very like the Diamond , yet there is great difference , one is a Pearle , the other is only a shining stone : So I say , naturall vertues may be very like true , but in Gods sight there is a great deale of difference . For example , two men may come to die , ; One man is not afraid out of a stupidity of spirit , and on false grounds may be as secure as another , that hath peace on the best grounds , and this imitates true faith : So a man that is naturally meeke , may carry it better than one that hath true meeknesse , therefore it is hard to finde the difference ; But if you looke to the principles whence they come , the masters whom they serve , you shall finde , they may be good all the way , but not at the journeyes end , they have an ill scope , they ayme at a wrong marke : Let them have what they will , Circumcision , nor Vncircumcision , availes nothing , unlesse they be New Creatures , else God regards them not . And so much shall serve for Excuses . Now adde this to the rest , labour to aggravate your sin by removing the Excuses which the nature of man is witty to invent ; use the ordinance of God which hee hath appointed to humble you , and to worke these things on your hearts , and that is his Word , 1 Ier. 23.29 . Is not my Word as fire , and as the hammer that breaketh the stones . The scope of the place is to shew the power of preaching the Word purely ; what is the chaffe to the Wheat ? you shall know my Word , and distinguish it from the word of men , my Word when it is right , is as a fire which melts and thawes the hearts of men , and as an hammer to break their strong and stony hearts : Come to the Word powerfully preached , as it is in its owne nature , delivered in the Evidence of the Spirit as it should bee , and it will bee a meanes to soften the heart , and breake thy stubborne spirit , as an hammer and fire , not suffering thee to be at rest , untill thou commest under the power of it . 2 And if with this thou art not satisfied , goe one step further to the Spirit of God , thou must have a spirit of Bondage , else thou canst expect no power . All that we have said in drawing this mappe of sin , in adding these aggravations , and removing these excuses , is nothing , if God give not a spirit of Bondage to cause you to feare , for it is that that makes the Law effectuall , as the Spirit of Adoption makes the Gospel , no man without it can see sin with a saving , and feeling sight . But how doth it worke this effect in a mans heart ? Not by making him feare God as a slave , for that the Holy Ghost will not doe ; therefore that is not an Act we can attribute to him , but my meaning is , The Holy Ghost by the spirit of bondage enlightens a man to see his sin , and the sentence of the Law against it , and to judge of his estate with a righteous Iudgement , and when he sees things as they are , hee knowes and feeles the bondage he was in before , though before he felt it not . I say , the Holy Ghost enlightens us , which enlightning discovers to us , and convinceth us of sin ; and then we looke on the Law , and there finde , Cursed is hee that continues not in all these Commandements to doe them . Then observing our hearts , and seeing how farre wee are from that rectitude the Law requires , our spirits begin to feare , like a man in bondage , that is shut up in prison , and in danger of his life : therefore , as for the Word , so labour for this Spirit ; the Word is a sharp sword , but how can it wound us without an Arme to handle it ? And when you have done that , you will easily doe the thing I have exhorted you to do , that is , you will then come to Christ , you will not stand to cheapen the Kingdome of God , but you will buy it , though you give all you have for it , and yet will thinke you have a good bargaine ; you will not seeke the Kingdome of God in such a lazie , and laxe , and remisse manner as you were wont to doe , but will take it violently . And if you come to God after this manner , if you be driven out of your selves , and see what your owne righteousnesse is , that it will not serve your turne , and therefore seeke for a righteousnesse at his hands , you may be sure he will not deny you . You may see what Paul saith , Galat. 3.8 . That you may be assured , that seeking you shall obtaine , saith he , If an Angell from heaven preach another Gospell , or if I my selfe should doe it , beleeve not the Angell , and let me accurst : As if he had said , I have made this Truth knowne , that you shall be justified by meere Grace , without workes , that you are to come to Christ with an empty hand , bringing nothing with you . If any man now should question this Gospell , and thinke to bring something of his owne , and will not sticke to this cleare promise ; nay , if an Angell come from heaven and contradict it , let him be accursed . This is the true Gospell , and you may beleeve it . If you can therefore doe as Paul did , Philip. 3.9 . That reckoned all as drosse and dung , that he might be found in Christ , not having his own righteousnesse of the Law , but that which is through faith in Christ. That when you came to see your condition , you desire the righteousnesse of Christ with that earnestnesse that he did , when he reckoned all as drosse and dung , even his own righteousnesse , which he knew would not serve the turne . If , I say , thou canst thus goe to Christ , knowing that no antecedent condition is required , but onely thirsting for him , being fully perswaded that thine owne righteousnesse is unsufficient , and having a saving and firme knowledge That mans nature is full of all unrighteousnesse and ungodlinesse . Christ cannot deny thee , he will receive the to mercy . We will now briefly come to the next point , and that is this : There is a revelation of wrath against all unrighteousnesse of men . And that is another thing that will humble us , for there must be two things to doe it ; one is to see our sins , to know that there is no worth , no excellencie , no worthinesse at all in us : And the second is , to have an apprehension of wrath due for sin , and so his misery under the same . Though a man be never so miserable , yet if he have a bottome to stand on , he will not goe to Christ ; but when hee sees his owne nothingnesse , and withall , that the wrath of God hangs over him , so that he must sinke utterly , and that there is no way to helpe him , when both these concurre , a man is humbled . Men may have one without the other ; As the Scribes and Pharisees ( O yee Generation of vipers , who hath warned you to flie from the wrath to come , ) they were sensible of wrath , and had so much to humble them , but they did not see that viperous serpentine evill disposition that was in themselves . Againe , many men may see their sins , and acknowledge the insufficiencie of all they have , but they are not sensible of wrath , God hath not charged sin upon their consciences , nor revealed his wrath ; and therefore they goe on in a senselesse manner , and are no more moved with the other than stockes and stones . Now the scope of all this being to bring us to Christ. I will run over a few things , which may from hence be observed . 2 I say , There is a revelation of wrath from heaven against all unrighteousnesse . Wherein marke two things . 1 First , the certainety of this wrath , It shall come on all that are unrighteous : And secondly , what this wrath is ; I will but briefly name the heads , and dispatch the point . First , I say , there is a certainty in it , for God hath revealed it from heaven , Rom. 2.15 . They had Thoughts accusing and excusing them , the light of Nature told them that they deserved wrath , Iudgement strucke them with feare . Secondly , It appears by experience , there bee many steppes , many prints and Vestigia of the wrath of GOD in the world continually . Lastly , by the Scriptures , Cursed bee every one that continues not in the whole Law to doe it . And as the Law , so the Gospell reveales it , CHRIST shall come to judge the secrets of mens hearts according to my Gospell . Nay , it is an old Truth delivered before the Scriptures , As in Iudes Epistle , Enoch preached , Behold , the Lord shall come with ten thousands of Angels , &c. And if this will not perswade , wee will reason with you a little , for it is not needlesse to strengthen these common truths with reason , because we are not convinced of them enough , which is the cause men live without God in the world . Therefore consider , if there be a God , he is not a negligent , an idle , or unactive God , for should hee be such a God , hee must either be dead or asleepe . But God is a living God , and if so then the administration of the things of this world is in his hands , now in that the maine businesse is to punish and restraine them that bee evill , and to reward them that bee good . Againe , if there be a God , he will be feared and worshipped by men ; but if hee would not punish men for sinne , if his wrath could not bee kindled against them , for their provocations of him , he should doe neither good nor hurt : and it is naturall to men to condemne that that can neither hurt nor profit them ; and so hee should not be feared . Againe , if there be any God , hee must needs be delighted in goodnesse , he must needs have a certaine inclination to that which is holy and right ; and if so , then he must needs hate that , that is evill . If he love light , he must needs hate darknesse , if he loves life , he must needs hate death , and indeed love of goodnesse proceeds from hatred of evill , and hatred of evill arises from love of goodnesse ; and if it be so , why should not hatred be active , as well as love ? Therefore , it is certaine there shall wrath come against all ungodlinesse and unrighteousnesse of men . 2 Secondly , what kinde of wrath is this ? In this Wrath you shall observe three things . First , there is a treasure of this Wrath , Rom. 2.5 . 1 Thou according to the hardnesse of thy heart , that cannot repent , treasurest up wrath . Now in a Treasure you shall finde three things : First , it is an heape , and there is still an addition thereto , a man growes richer , and richer , saving shillings and pence , and they still adde to the heape . So GOD addes to the heape of his wrath , as men adde sins , he addes drops to his Violl , and when the measure of our sins is full , then the Violl of his wrath is full , it is still increasing . Let not a man thinke , that when he is over the shooes , he can goe no further , for wrath receives addition . Secondly , Treasures are close , and covered , there being no use of them for the present . It is therefore said , Wrath is ●owne for the wicked , as joy is sowen for the righteous , it lyes under the ground for a time : Therefore , doe not say God is slacke , because you finde not his wrath presently powred forth . It is not slacknesse , but patience : And if you doe of negligence sin , and God markes it not , but is patient towards you , and suffers you , know that hee will not suffer that patience of his to be abused , but for every houre that you spend after the commission of a sin , without returning to God , you shall fare the worse . Revel . 2.20 . I gave her space to repent , and shee did not ; What then ? Therefore I will cast her into great Tribulation . So that as God is angry , and as his wrath encreases , so it lyes hid for a time . Thirdly , there is an expence of Treasures , in time of need they bring them forth , and use them ; so doth God partly in this life , when he shall smite a man with destruction , that shall quite sweepe him away , as he did Saul and Iudas , partly and specially in the life to come , which is called the declaration of the just judgement of God , that shall then be declared , which is now for a time hid . Secondly , 2 as there is a Treasure of his wrath , so there is a power of his wrath , Psal. 90.11 . Who knowes the power of thine anger ? That is , it is not a wrath like the wrath of men , but a wrath that hath much power it it ; so that looke how much God is stronger than man , so much doth his wrath exceed the wrath of men . God shewes all his power in executing his Iustice on the wicked : Therefore , it is said , Rom. 9.22 . What if God , willing to shew his wrath , and to make his power knowne , endure with much long-suffering the vessels of wrath fitted to destruction ? That is , he will shew his mighty power in punishing them , as he shewes the great riches of the glory of his mercy on the Saints . God is knowne by executing Iudgement , and the greatnesse of God is knowne by the greatnesse of the punishment inflicted , and you shall know him to be an Almighty God aswell in punishment as in mercy ; there is a transcendent power exercised in one aswell as in the other : Therefore it is said , Who knowes the power of his wrath ? You know the wrath of a King is great , because hee is powerfull ; and how much the power of God exceeds the power of a King , so much his wrath exceeds the wrath of a King. It is therefore compared to a consuming fire that devoures all , to the wind that breakes the rock in sunder , and to an over-flowing River that carries all away with it . Consider God therefore in the greatnesse of his power , for such is hee in his wrath . 3 Thirdly , consider the suddennesse of it , it comes suddenly on men , and that makes it the more fearefull : If God gave warning , it were another case , but he surprizes men before they be aware . It is true that Damnation sleepes not , but travels as fast as thy selfe , and will meet with thee at thy journeyes end , but men know it not . Therefore , when you see this to be your case : What makes you secure ? you feele it not , you have no sense of evill , you live by sense , and not by faith . But consider , wrath comes suddenly , which is enough to awake a man out of his sleepe of security ; for let him thus reason , If GOD meant to save mee , hee would give mee no rest in sinne , for whom he intends to save , hee afflicts before-hand , that they may not perish with the world , but those that will goe with the world he suffers to goe . That is a terrible saying in the first Booke of Samuel , the third Chapter and eleventh verse , speaking of Hophni and Phinees , saith GOD , When I begin , I will make an end , and this is the sentence of all the wicked . It is small comfort that you are free , it being with you , as with them that be seldome sicke , that when they be sicke , for the most part die for it . When all things goe well with the wicked , then the wrath of GOD comes like an Earth-quake , which by reason of the winds being inclosed in the bowels of the earth , hath a calme preceding it ; and so there is a calme in mens spirits , before the Earth-quake of Gods wrath comes , and then it is as a theefe in the night , who comes when they be in a dead sleepe , and least looke for him : After this manner , comes the wrath of God on the wicked , as it is threatned , Prov. 1.27 . There shall come on them sudden desolation , and destruction shall over-take them as a whirlewind , it shall surprize them on a sudden ; and this may make men to tremble , when they consider that sinne is attended with destruction ; when they sinne , either GOD punishes them presently , and then there is small cause of joy , for the bitternesse is more then the pleasure , or else he lets them alone , and there is nothing in the world worse than to thrive in sin , for then destruction will come suddenly . The use then you are to make of it , is , First , to teach you to see what sinne is , in that it hath the wrath of God for its Concomitant . Wee are apt to make a mocke of sinne , we are ready to slight sin , and to lay it in the light ballance of Common opinion , and not in the ballance of the Sanctuary , and so we come to be deceived : Therefore this word , Revealed , must bee marked , it intimates that we are backward to take notice of it ; except the LORD reveales his wrath from heaven , and take us in hand to convince us of sin , to shew us our corruption in its owne colours , for we look on these things by a false light . Thinke with your selves therefore , what that must be which God punishes with eternall punishment . See what it is in the punishment of CHRIT our Surety , thinke what that is that brought CHRIST from heaven , what that is that cast those Angels into hell , to bee bound in chaines of everlasting darknesse . Againe , see it as you use to see it in the day of Death , for then men are commonly awake , see how it is then presented , if it be not then terrible . Againe , judge of sin as men enlightned doe look to holy men how they judge of sin ; And , which is without exception , see how the Scripture presents sinne with this Concomitant , the wrath of God , as an evill , and bitter thing . See the Prophet Ieremie , the second Chapter , and it is certaine that the judgement of the Scripture is right . And let all this humble you . Secondly , make this use of it , learne to adde this to your humiliation . As you must labour to see your state , to have that corruption of nature , which is in you , discovered : So you must labour for a sense of the wrath of God , which if you get not , you will never be humbled : Labour to see God himselfe in his wrath , looke not nakedly on an affliction , but see God in it . If a man hath a sight of him , the Creator , it will wholly amaze , and humble the Creature . Eliah was not moved with the wind that tare the rockes , nor with the Earthquake , though terrible , but when God came ( though in a soft voice , yet ) the presence of GOD humbled him , that made him cover his face with his Mantle . There be two kindes of Affliction , one is that which the Creature is able to beare , the other sort is , when GODS hand is in it , when they are mingled with his wrath . These bee like Arrowes dipped in venome , that make a deeper wound , and such an one as is incurable : when you feele the wrath God in any affliction , let it be but a light apprehension in it selfe , yet when the LORD shall set it on , and mingle it with his wrath , it will grow insupportable . Iudas before his Treason thought thirtie peeces of silver to be a great matter , and that he had got much by it , but when God did manifest himselfe , and revealed his wrath a little , so that he saw God , and had a feeling of him , ( as every man shall have sooner or later ) you see what a condition he was in . So it was with Belshazzer , It was his feare of GOD when hee saw the Hand , it was not the hand , but the apprehension of GODS wrath that raised his thoughts , and loosed his loynes , and made his knees knocke one against the other . So Paul , when he heard the Word of GOD by false Samuel , it cast him on his face , he cared not for any thing that men did to him , ( you know how David described his valour , ) but when GOD comes to him , that humbles him . Consider what it is to have the mighty GOD of Heaven and Earth to be thine Enemie , who hath all things at his Command , and if hee bee thine Enemie , all things shall worke together for thine hurt , as every thing shall be for thy good , if thou be in favour , and covenant with him . If thou say , But I feele nothing for the present ; Remember , though thou feelest it not for the present , yet there is wrath laid up for thee , God hath it in store : Remember Gods dealing with them that sinned against him ; Shimei had committed a sinne that in Gods sight deserved Death ; so did Adonijah ; so did Saul and his seven sonnes , that were hanged for breaking their oath with the Gibeonites : You see how long these lay , as if God had forgotten them , but at length he brings them all to death . Hee doth not powre out his wrath on the sudden , perhaps thou shalt feele nothing of a long time , but thou art condemned , and when the Gaole-delivery comes thou shalt be executed , for God remembers thy sins . Cains sin lay at his doore , though he saw it not , it was not taken away , but continued , and it not onely continued , and kept awake , but it cried day and night unto him , untill the crie entered into the eares of the Lord. The crie of sinne is like the crie of an Hireling , to whom the just Master , when the day is finished , payes such wages as hee deserves : So a sinner , when his time comes , is remembred before God ; though wrath hath beene restrained for a time , yet now it shall seize on him . Wee should learne by this to humble our selves . And lastly , if wee finde the wrath of God , and no way to scape it , then goe to Christ for these two things we must doe : First , Wee must have our mouthes stopped , that so all men may bee culpable before him . Secondly , Wee must bee shut up in prison , hee shuts up all under sinne , that the promise might bee to them that beleeve ; when a man is shut up under the wrath of GOD , so that there is no evasion , this will bring him in . Indeed , if the minde of a man can finde any way to get out , hee will never come in to CHRIST . But when hee shall not tell how to scape the wrath of GOD , if hee sinne against man , man shall judge him ; but who shall , when hee sinnes against GOD ? If hee consider the Terrour of GODS wrath , if hee shut up , and his mouth stopped , and hee left inexcusable , and shall see himselfe a miserable man ; I say , this will make him goe home to CHRIST . And that is the use you should make of it , and bee sure hee will receive you , if you goe to him . Sinne is like the firy Serpent , and the Wrath of GOD like the Sting , when you are wounded therewith , then know there is no way to bee healed , but to looke up unto IESUS CHRIST , the Brazen Serpent , ( and if a man bee not wounded , hee will not looke up ) GODS promises are generall , he hath bound himselfe in his Word , Goe and preach the Gospell to every Creature , none excepted , and let him that is a thirst come , and take the waters of life freely . Let these drive thee to the LORD CHRIST , and thou shalt certainly be accepted . And so much shall serve for that point The end of the Fourth Sermon . CERTAINE SERMONS VPON HVMILIATION . The Fifth SERMON . ROMANS 1.18 . For the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men , which with-hold the Truth in unrighteousnesse . AND now wee have almost gone thorow these words ; the last part of them remains , that is , which with-hold the Truth in unrighteousnesse . Wherein , after the Apostle had declared the corruption of mans Nature in generall , he now pitches on one particular , especially , that is , such as with-hold the Truth in unrighteousnesse ; against whom the wrath of God is revealed . In these words , marke these three things : First , that there is a truth which God hath written in the hearts of naturall men . Secondly , that this truth is with-holden by them . The word in the Originall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies keeping it in Prison , it is kept downe , not suffered to rise up , and shew it selfe in practice and action . Thirdly , the cause of it is , out of love to unrighteousnesse , or delight therein , that is , of unrighteous lusts . But we will put all these into this one Proposition . It is the condition of the best men before Regeneration , to with-hold the Truth in unrighteousnesse . That is the point . Paul speakes not of the condition of some few , but of the condition of men in generall . And these be the men against whom the wrath of God is chiefely revealed , these be the men that of all other thinke themselves the free , civill men , that carry themselves soberly , deale justly with men , that doe well in many things , that indeed know much , but practise not according to knowledge : these , I say , be the men against whom the wrath , &c. It may bee you will object here , That is strange , that the more truth is revealed to men , the more knowledge they have , the more morall vertues they practise , the worser it shall be with them ? For answer to this , you must know , that the having of this Truth , the bestowing of any of these common graces , puts no man into a better condition . It is Gods worke , and put upon his reckoning only . Indeed the using or abusing of them is his owne worke , and put upon his owne reckoning . And therefore in regard hee may abuse them , they may doe him hurt . And those that have much of these Truthes , but use them not , or that if they doe use some of them , yet doe it for their owne Ends , and not simply for Gods glory , are as abominable to God , as those that run into the greatest outrages . Men that are more civill , are like Wolves tyed up , others are like Wolves at liberty . It is true , other men do more mischiefe , that is , they commit more sinfull actions , and consequently run into more guilt , and their Condemnation shall be greater ; but those that are tyed up , that by civility have their lusts restrained , are no lesse abominable in Gods sight than others : a wolfe tied up is as hatefull to a sheepe , as one that is at large ; and so it is with these men , for it is the condition of the best men , before Regeneration , to with-hold the Truth in unrighteousnesse . Now in this point wee will handle three things : First , what this truth is . Secondly , how it is with-holden . Thirdly , the greatnesse of the sinne of with-holding the Truth , &c. For the first , what this Truth is , 1 you must know there is a three-fold kinde of Truth : First , a naturall Truth written in the hearts of men , to whom the Scripture was never revealed . Secondly , a common Truth , or common knowledge , such as they have that live in the Church , but are not sanctified . Thirdly , a spirituall knowledge , which sanctifies the heart of them in whom it is ; the two first whereof , natural knowledge and common knowledge , naturall men may have . Now the thing we have to doe , is to shew you what this knowledge here meant is , because the difference is not very apparant . Now as to understand what an accident is , you consider the subject , the author , and efficient , and the extent thereof ; so consider you these three things , and then you shall know what this Truth is . 1 First , where this Truth is : now there is a Truth placed in the speculative part of the mind , or understanding , which is that , by which we know and judge aright concerning God and morall vertues , what is good , and what is bad , what is just , and what is unjust ; whereby many men can discourse learnedly and clearely , as Seneca , and Tully , and others of the Heathen , in whom we finde many glimmerings and sparkles of true light . As wee may finde Flowers in the waste , though the proper place be the Garden . The Church is the Garden of God , as in Canticles , My Sister , my Spouse is as a Garden inclosed : and it is true , these Flowers properly grow there , and if you will have them , you must seeke them in the Scriptures , in the Church of God : but we may likewise finde them abroad . Secondly , this Truth is placed in the practicall part of the understanding , and that is when we judge of good things to be done , and of ill things not to be done ; and that as having reference to God that judges or rewards : And this is it Divines call Conscience , and it differs from the other in this , that that judgeth simply , whether it be good or bad , but this gives lawes , and rules , and edicts of life , it tels us , this must be done , and this must not be done : so there is a Treasure first of speculative , then of practicall Truth . But besides them , there is in the third place , another thing issuing from both these , which shoots it selfe into the wil and affections . And that is it which the Schoole-men call Synteresis , that is , a certaine Inclination to that which is good , and a reluctance to the contra●y . There is in naturall men not onely a light to know that this is good , or not good , and a Conscience to dictate ; this you must doe , or not doe , but there is even an Inclination in the will and affections , whereby men are provoked to doe good , and to oppose the Evill . And therefore the proposition is true , that naturall men have some truths , because they have this Inclination remaining , even in the worst of them . As the aire though it be darke in the night , yet there is a little light ( though it be very little ) by which we can discerne something . So that thus farre men may go , to know the Truths of God , to have a practicall knowledge of them , to have an inclination to that which is good , and a dislike to that which is evill . Secondly , whence comes this knowledge : It comes from IESUS CHRIST , the second Person in the Trinity , 2 Ioh. 1. Iohn was not the Light , but he was the true Light , which enlight●neth every man that comes into the world : It is he that infuses light into the heart of every man , as he is the true good , that makes good ; and as it is true fire that begets fire , so it is true light that enlightens . Iohn was not that Light , neither is any Minister of the Gospell , for they enlighten onely by way of propounding the object , but Christ opens the understanding , and puts light within , therefore he is the true Light. 3 Now thirdly , for the Extent of this , to know how farre it reaches ; It enlightens every man that comes into the world , none is excepted , every man hath a part in this Light. And if that be questioned , hath every man such light , such Truths revealed to him , by which he knowes what he ought to doe , in a great measure , and what he ought not to doe , the Apostle proves it by foure Arguments in this Epistle ( to goe no further for proofe : ) First , they must needs know much , for they have meanes to know it . The invisible things of God are made knowne by the things they see . The heavens are the worke of his hands , and they declare it , and every man understands their language . If we should preach in Greeke or Latine , every man , haply , could not understand us , but their language every man understands . Secondly , Every man hath thoughts excusing or accusing him , saith the Apostle , Rom. 2.14 . which shewes that he hath this Light , for that proceeds from Conscience and light , shewing what is evill , and what is good ; there is a secret remorse of Conscience in the worst . Thirdly , They doe the things contained in the Law , therefore they shew the effect of the Law written in their hearts ; they doe many morall things , which shewes that they have the Morall Law. And last of all , they judge other men , they are able to finde fault with the best , to spie out what is amisse in the most holy man , and be ready to blame him for it , Rom. 2.1 . Thou which judgest another , doest not thou condemne thy selfe ? All this makes the point evident , that every man is enlightned . And so you see what this Truth is , where it is placed , whence it comes , and how farre it extends . And now we come to the second particular , 2 to shew how it is with-holden . It is with-holden , saith the Apostle , out of unrighteousnesse , that is , after this manner : When men know that such things are true , and that they ought to doe them , yet out of their love to , and delight in their unrighteous lusts , they practice not according to knowledge , they have some light in them , but their darknesse will not suffer that light to shoot forth it selfe into their actions , into their whole Conversation : As it is excellently expressed in Iohn 5. a place worth your considering ; The light shone in darknesse , but the darknesse comprehended it not ; or , the darknesse received it not . The meaning is this , When Christ shines in the hearts and Consciences of men , there the light stayes , it goes no further , it is shut up within the wals of their Consciences , within the compasse of that one faculty , it doth not shed it selfe into all the rest of the soule ; therfore it doth not enlighten the soule , though there be some light , yet it doth not turne the darknesse to light , and thence it is , that it is imprisoned , for it is shut up , and cannot put it selfe forth . Thus the light in a naturall man is shut up : As for example , Take the light of a Starre in a darke night , and compare it with the light of the Sunne , the Starre will shew it selfe , and no more , it cannot turne the darknesse to light , but the light of the Sunne , though never so little , look in what measure it appeares , it scatters the darknesse from East to West : So there is light in the mindes of men , which is but as a Starre in a darke night , which doth not take away the darknesse ; but if it be a sanctifying light , it is like the light of the Sunne , not shut within a narrow compasse , but spreading it selfe into all the parts of the soule : Or , as if a candle be brought into a roome , it lightens all the house , but if it be a sparke of fire , it shewes it selfe , and glowes , and does no more , it doth not enlighten the house . It is so in carnall men before Regeneration , all the light they have doth but glow in their brest , shewing it selfe there , and making it evident that they have such knowledge , but it is not a Candle that enlightens all the roome , that enlightens all the corners of the soule . Therefore in Matth. 6. Christ speakes of a single eye , when the eye is right , it makes the whole body full of light , that is , when the knowledge is right indeed , when the knowledge a man hath is sanctifying , and powerfull , then it enlightens a man round about , that he may see which way to goe , but if it be a common light , which he termes a double eye , it will not sufficiently direct . Like those holy men that the Apostle speakes of , Philip. 2.15 . that shine as lights in the world , that is , men see them , they looke on them , but they doe not change their darknesse into light ; or like that light spoken of by Peter , 2 Pet. 1.19 . that shineth in a darke place . If you will know what is the reason that there should be a light in the Conscience , and the minde of a man , which neverthelesse worketh not on the will and affections , but is shut up there . I answer , There is a double reason : The first is that spoken of in 2 Thess. 2.10 . They received the Truth , but not the love of the Truth , and therefore they hate it : Now what a man hates he keeps off as much as he can , it must not come neare him , for he counts it his enemy , and therefore will not suffer it to diffuse it selfe into the rest of the faculties of the soule . Another reason , which goes hand in hand with this , is , they love darknesse rather than light and therefore they are not every way enlightned , for what a man loves , he desires to preserve , to hedge about , and to keepe safe : thus men cannot abide to have darknesse taken away by any Information or Admonition , for they desire to preserve it , Rom. 1.21 . Their foolish heart was full of darknesse , they knew God , but they glorified him not as God : Though there was light , yet their heart was ful of darknesse , and because they loved this darknesse , therefore they would not have it expelled . As a man commits a filthy act , or unseemly thing , he desires to have the light put out , because it is contrary to that which should cover and cloake his action : thus men imprison and shut up the light , , not suffering it to disperse it selfe into their soule . But in this imprisoning of this light , you must know all goe not the same way to worke , for there be these foure different wayes of doing it . First , some there are which imprison this light meerely by laying it aside , meerely by forgetting it , by suffering it to lye still , and not awaking it ; when men remember not what they have to doe , they are so busied about other things , so transported with pleasures and lusts , so occupied in cares , and things of the world , that this comes not into their mindes , they consider it not . Secondly , Others with-hold it out of perversnesse of opinion , their judgements are not right , they doe not think that such things ought to be done , they are not perswaded that such an exact strictnesse of holinesse is required , they thinke men may live after another manner ; and thus they doe imprison the light ; so doe all heretikes that beleeve lyes , and so with-hold the Truth . Thirdly , There be some that faile in neither of these , they remember the Truth wel enough , and they have no false opinions concerning it , but they resist the Truth , as Stephen , Act. 7.51 . speakes of some that resisted the Holy Ghost , that is , when their opinion's right , and they remembred it too , but they suppresse it , they keepe it downe , they suffer it not to come forth , out of their love to unrighteousnesse , to some lust wherein they are resolved to please themselves . Lastly , there bee some that imprison the Truth , not out of any of these three respects , but because they mis-apply it , men that know it , that have no perverse hereticall opinions , that likewise doe not resist it , that make not warre against it , that doe not rise in rebellion against it , but yet when they come to the point out of false distinctions and evasions which they have iuvented , they wrest the rule of Truth , they bend it too much to their owne particular affections , and practise , though they know the Truth in generall , yet in particulars they seeke to evade it , and faile in applying it . As for example , Men doe not thinke Sabbath-breaking good , but now the question is , whether the action I doe at such a time be Sabbath-breaking or no ? here they finde a distinction to put it off ; so vaine Company I know is to be avoided , but whether this be ill Company is all the question . All these wayes men are said to imprison the Truth . And so much for the second particular . The third thing we propounded , was to shew how great a sin it is to with-hold the Truth in unrighteousnesse , and that will appeare from hence . It is that which brings the greatest Condemnation of any thing else ; This is the condemnation , Ioh. 3. that light is come into the world , and men loved darknesse better than light : As if he had said , there be other things for which God will punish men , but this above all the rest deserves condemnation , it brings great , and swift Condemnation , that light is come into the world , but men &c. that is , when men shall be informed , when God shall reveale his Truth , so that his light glares in their eyes , and they cannot but see it , and yet they love darknesse more than light , this puts men into farre worse condition , than if they were altogether ignorant of the Truth . Else why should Peter say , It had beene better they had never knowne the way of righteousnesse ? They shall perish that be ignorant of these Truths , and of the degree of them , but at the day of Iudgement it shall be a great deale harder with them that know and do not practise them : As Ier. 5.4 . Surely , sayes the Prophet , they are a poore and foolish people , they know not the wayes of the Lord , nor the Iudgement of their God : They shall therefore perish ; but then there is another Generation that know God : I will get me to the great men that have knowne the wayes of God , but these have altogether broken the yoke , and burst the bonds : That is , these be the men with whom God is most angry , upon whom this condemnation shall fall heavie , that know the Iudgement of their God , and yet breake his bonds , that know , and doe not practice . Secondly , ( to go no further than this place ) The wrath of God is revealed from heaven , but against whom ? against them that with-hold the Truth in unrighteousnesse : That for which God is angry , for which his wrath is revealed against men , in a speciall manner must be a sinne . It is true he will punish other sins , but these words are not here used in vaine , for they that doe thus , sin out of contempt , and amongst men , a sin out of contempt kindles wrath ; so they that know Gods will , but practise not according to knowledge , provoke Gods wrath against them . An excellent place for this , is Heb. 3. you shall finde this the case of the people , when they knew not God at all , or but a little number of them , God blessed them all that time , but when he had revealed himselfe fully to them , and had endured them forty yeares , when they tempted him proved him , and saw his workes , then he sware in his wrath that they should not enter into his rest . His wrath was then kindled , and that in such a measure , that he entred into such an oath . Now when God takes an oath the decree is peremptory , and never to be reversed ; and that is the Condition of them that with-hold the Truth in unrighteousnesse , The wrath of God abides on them , Ioh. 3. ult . God may be angry with his owne children , as a father is with his sonne , but his wrath abides not on them , he takes them to favour againe ; but they are in a miserable Condition , on whom the wrath of God remaines . And consider what his wrath is , The violence of a Lion is terrible , the wrath of a King is great , but who knowes the power of Gods wrath ? And therefore since the wrath of God shall in such a manner be revealed against such as with-hold the Truth in unrighteousnesse : You need no other Argument to shew that the sin is great . Againe , One Evidence more is in this very Chapter , that is , from the kinde of punishment , for punishments , you know , where the Iudge is just , are according to the measure of the sinne . Now marke , God punishes this with giving them up to a reprobate sense ; For this cause ( saith the Apostle , Rom. 1.26 . ) God gave them up unto vile affections : And afterwards in the eight and twentieth verse , As they regarded not to know God , even so , or therefore , God delivered them up to a reprobate minde : that is , a minde without knowledge , an injudicious minde , that cannot judge of things . And looke in all the booke of God , among all the Armies of sorrow , there is not any like this , to be given up to vile affections , to lusts , to an injudicious mind , in matters of God , and things belonging to their Salvation . This punishment shewes the greatnesse of the sin , but men slight this , as it is the greatest judgement , so it is the least felt ; men lye at rest , they are cast into a dead sleepe , but it is like the sleepe of them that have crazie braines , they wake in a frenzie , so these shall wake in an horrible astonishment , their sleepe is such a calme , as will end in a tempest , and such a tempest as shall never be blowne over . Therefore , let no man blesse himselfe in this , I feele none of these things , for thou hast the greatest judgement on thee when thou feelest it least . And so much for the three things I propounded to you , what this Truth is , how it is with-holden , and the greatnesse of the sin : now wee will come to make use of it . And the first use we are to make of it , is that which is the maine scope of the Apostle here , and that for which we pitched on these words , and that is to humble us , to learne to know our selves , to know in what Condition we are , for the Truth is revealed to us , but we with-hold it in unrighteousnesse . This Truth that should rule in the hearts of men , that should be as the supreme governour in the soule , of which it may be said , as it is said of the Peace of God , let it rule in your soules , that where by men should be acted , is by men imprisoned . Therefore , Rom. 2.9 . the Apostle denounceth Tribulation and anguish upon every one that disobeyes the Truth : Intimating that Truth is our King , that should governe and rule in our hearts ; now when men disobey it , nay , goe further , imprison this Truth , it is as when men imprison their lawfull King , or servants their Master , and they run riot , and at liberty in the meane time . And this is our case ; we doe with it , as children doe with their Masters , we desire to be rid of it , because it watches over us , and so we grow enemies to it . And this is no small sinne , for if we consider whence this comes , who puts it into our hearts , it will appeare hainous ; by the Law of man it is death to kill children that are begot by man , but this Truth is begot by the Holy Ghost , it is put in by the Spirit of God , and to extinguish this Truth , not to suffer it to live , not to nourish it , not to bring it forth , is the great sin of all . Even the Heathen shall rise in judgement against Christians for this , who maintained the Vestall fire , because they conceived it to come from heaven , they for that cause never suffered it to go out . But this Truth is a fire which came from heaven , a sparke put into the brests of men to guide their feet into the way of Peace ; when men shall extinguish this Truth , let it goe out , and not maintaine it , the Heathen shall rise against them in judgement ; as the men of Niniveh should rise up against the men of that Generation among whom Christ lived . We were wont to take care of precious things , consider the preciousnesse of this Truth ; what is precious we wil not be willing to destroy , as the Prophet said of the bunch of Grapes , Destroy it not , for there is a blessing in it . And what doe you thinke of this Truth ? is it not a precious thing ? Yea , it is the chiefe thing in a man. In a ship a wise man will have an eye to the rudder , for that turnes all the rest of the body of the ship . Of all things in our selves wee looke to our eye , the guide of the body ; so we should learne to watch , and be tender over this Truth as over our eye , for the one is the light but of this life , the other is the light of the soule to eternall life . In Micah 3.5 . It is threatned as a great Iudgement , when God shal turne their Visions into night , and their Divinations into darknesse , when the Sunne shall goe downe on their Prophets , and the day shall be darke on them , and will you bring this Iudgement on your selves ? They that are guilty of this , that have not used this Truth , but imprisoned it , and laboured as much as they can to cause the Sun to goe downe , and rise no more , to turne the day into night , let them consider what the sin is ; when you reade the story of the Kings , and heare them saying to the Prophets , prophesie not , imprisoning them , as Ahab did Micaiah , and slaying them , as Ioash did Zecharial , you will little thinke you are guilty of the same sinne , but when this Truth comes as a Prophet from God , and tels you , such and such things ought to be done , and such and such evils ought to be abstained from , and you shall desire it to be silent , and shall say , Prophesie not , when you shall not suffer it to speake freely , I say , your sins shall be as great as theirs ; therefore learne to consider of it , and be humbled for it : men are wont to thinke their Condition better , because they know more than others , but it is quite contrary , for nothing aggravates sin more than that . It is an extreme folly in men when they cannot deny the fact , they slight the fault , and will not acknowledge it . It was Adams fault , when God came towards him , he fled , and hides his sinne ; and it is the fault of all Adams posterity . But let men know , that the quite contrary way is the way to Salvation . It is not with God , as it is with men , among whom confession makes way for condemnation , for with God confession is the way to salvation . Therefore be not unwilling to examine your selves , consider how much you have knowne , what truths have been revealed to you . Do this with one eye ; with another eye looke on your lives , and see how short your practise hath beene of your knowledge , come willingly , and if you confesse , you shal be forgiven . This wil drive you out of your selves , it will be your Schoole-master to bring you to Christ. They that carry this light in a darke Lanthorne , that rake these sparkes in the ashes , that as they would not have others see what they doe , so neither would they have their own Consciences take notice of it that will sinne , let men say what they will , that live loosely , that either heare not , or regard not what they heare , let them consider it , for they doe in a speciall manner imprison the Truth , they with-hold it in unrighteousnesse , labour to know the sinne , your miserable condition , and learne to be humbled under it . A second use we may make of this , is from hence to discerne the condition of those men which are miserable , but see not their miserie that are neare the kingdome of God , but not in it : Men that are meerly civill , that heare much , and doe much , and goe far , keeping their lights burning till the very point of the Bridegroomes comming , and for want of a little more oyle are excluded ; as Ananias for a little reservation lost all ; and the young man in the Gospel , that kept all the Commandements of the Lord from his youth up , that came within a step , but never into the mountaine of the Lord. This is a race many misse of , as the Apostle , 1 Cor. 9 speaking of many running in a race , sayes , Many run , but all obtaine not , that is , there is a company of men run in the wayes of God , as well as the Saints , both run , both doe very much , if you looke on the wayes they goe , you shall scarce finde difference in any outward action that they do , yet , many obtaine not ; and why ? they either runne not as they ought , or else they hold not out to the end : Amaziah and Ioash ran long , almost to the end of the race , but because they continued not faithfull to the death , they received not the Crowne of life , these bee the men that come neare the kingdome of heaven , but never enter into it . And the scope of the Text serves to discover these men ; when we heare therefore that there is such a Generation , it concernes every man to desire to know his Condition , lest hee should be of that number ; for that cause we will spend this use in discovering these three things : First , that the good things that these men have in them doe them no good . Secondly , that they doe them much hurt . Thirdly , I will set downe how far they goe , and yet how far short they be of that which is proper to the godly . 1 First , I say , the good things in them do them no good , for they are the gifts of the Holy Ghost , and shall be found to the praise of the Holy Ghost , and not to their owne advantage at all , they are not their owne , but the workes of the Spirit within them . Hebr. 6. the Apostle speakes of men enlightned , and that have tasted of the gift of the Holy Ghost , that is , there be gifts that the Holy Ghost puts into their heart , as we lay flowers in the window , which doe not grow there , or as some Out-landish fruit which is brought over , but it will not grow in our Countrey , except the soile be altered , and changed , it will not thrive there , nor bring forth fruit to any purpose : So though these things be in them , yet they are not theirs , neither shall they be to their owne praise , and advantage . Againe , they cannot doe them good , because they doe not make them good ; they doe not as Divines say , redundare in personam , they make not any mans person better , though a man , not yet truly regenerate , have never so many excellent things in him , yet his person is never the better for them . As we say of godly and regenerate men , though they commit evill , yet their persons are good in Gods sight . God sees their evill , but he scowres them by affliction , and he hates the evill , but loves the person , which shewes that the person is not accounted evill , for if the person were evill , he must needs hate it : On the other side , they that have received common Graces , though they have gone farre , yet their persons are not the better , but the same : And there is good reason for it , for it is not the person that doth the good thing : But , as Paul sayes of ●in , It is no more I that doe it , but sin that dwels in me ; so they may say , It is not I that doe it , but the good that is in me : therefore it is reason it should not doe them good , when it makes not their persons good , but leaves them the same notwithstanding . So that it may be said of the good things in them , as is said of beauty in an evill woman , or as of a pearle in a swines snout , the things be good and precious , the pearle is a pearle indeed , yet notwithstanding they may be evill women , in whom beauty , and swine in whom the pearle is found . So you see the first , that though a man have excellent things in him before regeneration , yet they shall doe him no good . Secondly , 2 which may make every man look about him , and to consider with feare and trembling , if it be not his owne case : If a man shall have these Truths revealed , but he shall either let them lye still , and rust , or if he bring them to action , shall checke and curbe them , and not use them as he should , they shall increase his Condemnation . And that may be made evident from hence , the sinnes such men commit are augmented and aggravated , from hence they are committed against more light , and the more their light is than others , the greater their sin is than others . Therefore that is to be marked , Rom. 2.9 . Tribulation and anguish on every soule that doth evill , to whom ? To the Iew first , and then to the Grecian : Marke it , They that doe evill are of two sorts , Iewes or Grecians . Iewes were they that knew and were acquainted with the Law , and the Grecians were ignorant of it ; therefore Tribulation shall be first , and in greatest measure on the Iew ; so that their knowledge aggravates their sin , it had beene better for them that they had not had the Truth , that they had never heard of the Gospell of Christ , nor beene acquainted with the wayes of God , because when they have light , and sin against it , the more light they have , the more resistance there is , and so the more inexcusable they are , and the more inexcusable they be , the greater is their sin . Againe , these men of all other are most apt to resist God , to resist Christ and his righteousnesse , and that doth exceedingly encrease their sin , because they crosse God in his chiefest end , and that must needs make their sin great ; and that they doe more than others , for Gods chiefe end is to have Christs righteousnesse revealed , but these men having a Conceit of their owne righteousnesse , regard it not , and so resist God. What else is the reason of that in Luke 15.1 . There resorted to him ( saith the Evangelist ) Publicans and sinners , but the Pharisees murmure at him . What is the meaning of that ? It is as if he had said ; They that were righteous more than others , that were in all their Conversation unblameable , that did more good , and abstained from more ill than others , these men did not come to Christ , for they thought themselves in a reasonable good condition already . But the Publicans and sinners resorted to him . So these men that have many good things in them , we have most adoe to drive them out of themselves , and to bring them to Christ ; so that they that resist Christs righteousnesse , which is Gods chiefe end , must needs do themselves most hurt . Againe , they in whom Gods Iustice doth most appeare , their condition must needs be most miserable ; but so it is with these men , they that are acquainted with his will , and doe it not , in them at the day of Iudgement his Iustice shall most appeare : Otherwise , to what end did God send the Prophets ? Why sent he Isaiah , and Ezekiel , &c. it was not onely to convert men , to win their soules , to bring them to Salvation . What then ? To cleare his Iustice , and to increase their condemnation . How was that done ? by making knowne these Truths , that knowing them , and not practising them , their Condemnation might be greater . So we Ministers come not only to convert the soules of men , not only to build , but also to plucke downe , not only to open the hearts of men to beleeve the Truth , but to harden mens hearts to hate the Truth ; not but that we long for the salvation of men , and that the proper end of the Word is to save men , but the use they make of it serves to encrease their condemnation : So that the more Truth is revealed , if it be not practised accordingly , the greater is the sinne . Againe , these men are of all others farthest both from Iustification and Sanctification , this Truth puts them farther off both : I say , the more knowledge is revealed , the more they are acquainted with the mysteries of Salvation , if they precisely answer it not in their life , they are further than other men from Iustification , because , as I said before , they thinke not themselves to be as other men ; as the Pharisee said , I am not as other men , or as this Publican : Therefore , sayes Christ , The Publican went to his house justified rather than the other . Againe , they be further from Sanctification than others , for they be wise in their owne eyes , and will carve out their owne wayes , they are not willing to resigne themselves to God , they chose wayes of their owne , thinking the Word to be foolish , and common , for the more the knowledge , the stronger is the resistance , and therefore they are said to contend with the Truth , Rom. 2.8 . To them that are contentious , and obey not the Truth . The meaning is , Men that know much , that are much enlightned , but not truly sanctified , they quarrell with the Truth , they except against it , they have many things to alleage against the wayes of God , the resistance is stronger in them than in others , they are contentious men , that is , not men that contend with men , nor simply with God , but they contend with the Truth , not onely in will and affections , but in their understandings also , men reason against it , and therefore are apt to disobey the Truth , and so of all others furthest off from Sanctification , they will goe their owne course , and will not be taught . So you see the second thing , That the good things that are in these men doe them much hurt . The end of the Fifth Sermon . CERTAINE SERMONS VPON HVMILIATION . The Sixth SERMON . ROMANS 1.18 . For the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men , which with-hold the Truth in unrighteousnesse . NOw to come to that which remaines , 3 which is the third thing , that is , to set downe how far these men may goe , and yet how farre they fall short of that which is proper to the Saints that shall be saved . And thus farre they may goe . First , they may be enlightned to understand all the truths of God ; there is no Truth we deliver to you , 1 but an unregenerate man may understand it wholly , and distinctly , and may come to some measure of approbation , he may be wel acquainted with the mysteries of Fa●th and Repentance , so as he may discourse thereof better than many that have the things indeed . 2 Secondly , not only so , but hee may have a Conscience that shall doe its duty in many things , hee may make a Conscience of many duties , as you shall finde of divers in Scripture , who notwithstanding were not sanctified . When God sent Rohoboam that message , not to goe to warre against Ieroboam , knowing it was Gods command , he made Conscience of obey-it , and likewise for some yeares he served the Lord. So when the Lord would have Amaziah send backe the Israelites , hee durst not disobey the voice of the Lord , although if he had looked on all probabilities it might have ruined him . So Abimelech durst not meddle with Abrahams wife , when God had given a charge to the contrary . So Balaam in many things restrained himselfe , and would not doe but as the Lord commanded him : So that an unregenerate man may keepe a good Conscience in secret , when no man sees it or knowes it . Thirdly , 3 he may not only have his judgement enlightned , and his Conscience enabled to do its duty in many things , but likewise he may have many common gifts planted in his will and affections , many excellent morall vertues of Iustice , and Temperance , and Patience , and in these he may many times exceed the godly , as many times Blazing-starres goe beyond true Starres for light ; so may these exceed the godly in outward appearance . Fourthly , 4 there is not only all this wrought within them , but they doe many times expresse it in their actions . Come to their lives , they are able to doe many things ; as it is said of Herod , he heard Iohn gladly , and did many things : So the second and third ground , as they knew something , so they practised according to their knowledge . In their performances they may not come short of any of the godly , and may for a long time have as faire , specious , and probable showes of goodnesse as any . Fifthly and lastly , 5 they may goe thus farre , they may have two men in them , aswell as regenerate men , one that contendes for the Truth , the other that resists it . And what stronger signe is there in regenerate men , to evidence their regeneration , than this Contention betweene the flesh and the spirit ? yet this may be found in them , there may be strong Inclinations to that which is good , and a resistance of it . This Truth may lye in their brest , as a fire that would rise , and breake out , but much quench-cole , and wet stuffe within may keepe it downe ; so that there may be , and are two men in the Civill man , as well as in the Regenerate . Now to shew how farre they fall short of 2 them that be truely sanctified . First , in matter of light and understanding that they have , you shall finde a double difference . 1 First , though in the Truths they know they goe exceeding farre , as I have shewed you , yet in this they fall short , that they understand not the secrets of God. There be certaine secrets which God reveales to none but to them that feare him : There is something in these Truthes that civill men doe not understand . Consider that speech spoken by our Saviour to Ierusalem , O Ierusalem , that thou hadst knowne the things belonging to thy peace , but now they are hid from thine eyes ! What was hid from them ? not the things themselves simply considered , for they were fully revealed , Christ himselfe Preached there , there wanted no light to shine to them ; yet it was hid from their eyes , that is , there was a certaine secret , which , if God had revealed , it would have perswaded them to have turned to him effectually , but that was hid from their eyes , and so they were strangers from the life of God. So the life of holinesse and religion these men understand not , there is something spirituall which they cannot comprehend . There light goes as farre as it may ; when a man hath a naturall , a common light , it will apprehend common objects , such as are sutable to it , it apprehends ; but that which is spirituall , it cannot reach unto . 1 Cor. 2.14 . A naturall man understandeth not the things of the Spirit of God , for they are spiritually discerned , that is , the very thing wherein the Image of God consists , wherein true holinesse expresseth it selfe , they do not understand . Therefore it seemes a strange thing to them ( as in 1 Pet. 4.4 . ) that others runne not into the same excesse of ryot . It seemes strange , ( now marke that word ) nothing seemes strange but when a man is ignorant of its cause , is not acquainted with it , and therefore he is still finding fault with it . Therefore , unholy men have a light that reaches to common Iustice , and to a common care of serving God , to common morall vertues , and to an upright behaviour to men , but further they cannot goe , they know not what it is to be exact , and strict in all things , and that is the first difference , they know not the secret of God , they may goe thorow the whole course of Divinity , and be acquainted with all the mysteries of Salvation , but that secret of his they understand not . Secondly , there is this difference in the things they doe know , they know them indeed , ( I speake of them they doe know , that are within their owne sphere , their owne compasse ) but they have not the savour of what they know , that is it which the Scripture cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the savour of these Truthes they want , and therefore they receive the Truth , but not the love of the Truth ; they doe not relish it , they apprehend it not aright , and for that cause they practise it not . You have them excellently set downe in Iude 14. they speake evill ( sayes the Apostle ) of the things they know not . You see there be some things they know not , and therefore they speake evill of them : And what things they doe know , as be●sts without reason in them , they corrupt themselves , that is , they doe not practice according to their knowledge , though they are acquainted with the wayes of God in that measure , that they know they ought to abstaine from these and these sins , yet in these things that they know naturally they are corrupt : So you see the difference betweene them and the truly regenerate in matter of understanding . 2 Secondly ( to keepe the same method I did in the other ) for matter of Conscience , you shal finde this difference , and in this they fall short . Though they doe make Conscience of many things , notwithstanding they have not a good Conscience ; for , Conscience is good in two respects ; either because it witnesses good to us , and so wee commonly use it , or as it is subjectively good , and so the love of God , is good , and the feare of God is good , and in this they have not a good Conscience , for it is required that the Conscience be inherently and subjectively good , that a man make Conscience not out of slavish feare , but out of willingnesse , as a chaste wife desires to please her husband , because shee loves him , shee is loth to displease him , will not lose his favour for any thing , and therefore shee observes him exactly , and will not offend him , when the Conscience stands in this reference to God , it is a good Conscience . On the other side , let a man make Conscience of never so many things , yet if it be out of feare , as a servant feares his Master , or as the Theefe feares the Iudge , his Conscience is not good . So that the civil men cannot be said to have a good Conscience in the things they abstaine from out of Conscience , because they doe it not willingly , but as of necessity . Now all God lookes to is to have what is done , done willingly , and therefore it is no wonder that Divines give this as a sure rule that Desire is a signe sure enough of Grace : If a man hath a true desire to please God , it cannot deceive him , for the desire is more than the deed , as Saint Paul saith in 2 Cor. 8. In matter of giving , You have not onely beene ready to doe , but to will , and to be forward ; as if the will were more than the deed ; and so it is indeed . A man may performe many actions of Religion , abstaine from many sins , reforme his life in many things , but it is another matter to desire to please God , according to that of Nehemiah 1.11 . Let thine eare be attentive to the prayer of thy servants that desire to feare thy Name : there is none but the servants of God that desire to feare him . If others be asked whether they could not be content there were no law to restraine them , that no necessity of holinesse lay on them ; they will answer , they could desire that there were none , that they were at liberty ; and therefore when they make Conscience of any thing , it is not out of willingnesse , but out of a slavish feare , though it be out of Conscience , yet the Conscience is not good , and in this respect they fall short . Thirdly , for matter of morall vertues , they may have many excellent vertues planted in their hearts , 3 which are the gifts of the Holy Ghost , for the Holy Ghost doth not only enlighten the understandings of some that shall never be saved , but also places many gifts in their will and affections . But this defect they have , they neither come from a right Principle , nor tend to a right end , they come from no higher a Well-head than Nature , they be common to them that be only naturall ; and therefore it cannot be proper to them that shall be saved . I say , Nature is able to bring forth these vertues , even as the earth ( for that similitude will expresse it ) is able to bring forth two things , Weeds , and Grasse : You know weeds are unprofitable , and many of them hurtfull , but grasse is good and usefull : But corne and flowers of the chiefest sort the earth cannot bring forth without plowing and sowing ; so it is with mans nature . Take it as secluded from Grace , it is able to doe two things , to bring forth Sinne and Lust , which comes from the corruption of it , and likewise many excellent vertues which proceed from common nature , which is in a man unregenerate , as well as sinfull nature . These things be good and very commendable , but this is their fault , they goe no further , there is no more than nature in them , they are very like true Grace , as false Iewels are like true ones , and as your wilde corne is like true corne , there is a great similitude betweene them , but yet there is a great deale of difference , if you looke on them with a curious eye , and judge of them with a righteous judgement . Fourthly , for matter of Actions , it is true they doe many things , 4 but they fall short in these two respects : First , they doe not all , they are alway wanthing in something . It is not said Herod did all , but many things , He heard Iohn gladly , and did much ; this rule will not faile , they are not general in their obedience , there is not a generall change : Now the effect cannot goe beyond the cause , but it is true of the regenerate . They are New Creatures every way , and therefore there is a generall observation of the Law of God , I speake of an Evangelicall observation competent to the Saints , I say , they have a respect to all the Commandements ; the other have not , because their hearts are not fully , not generally changed , they have light , but it is shut up within the compasse of one faculty , it turnes not the soule into light , and therefore they know many things , and doe many things , yet because the worke is not generall , they have still some exception , something there is wherein they favour themselves , some duty there is that they omit , and that constantly from time to time . Againe , as they doe not doe all , so what they doe , they doe not in sincerity , they doe it not to the Lord , but for other respects , for themselves , for credit or applause , to winne love and good will among men , or to avoid shame , or they doe it to escape judgement , and to attaine that safety which Nature it selfe may desire , or else to satisfie naturall Conscience : many other respects there be , but they doe it not in sincerity to the Lord. But , it may be objected , when they do things in secret , doe they not doe them to the Lord ? It is true , they doe it to him as to a naturall good , as a Iudge that punishes and rewards , as a Dispencer of good and evill ; so they doe it to the Lord , but not to him as a Father , as holy and pure , as abstracted from all punishment , and reward , they doe not fix their eye on the Person of God , to love him , to desire favour and Communion with him ; after this manner they desire him not , and so they faile in the good actions they doe . 5 Fifthly and lastly , there are two men in Civill men before Regeneration , that is , an instigation to that which is good , and a reluctancie to it , a renitencie against it , something contrary thereto , as well as in the Regenerate ; but you shall finde them to fall short of the Saints in these foure regards . First , this Combate in them differs from that in the Saints , in respects of the subject , it being betweene the Conscience , and all the rest of the Soule . The Conscience sayes , such things must be done , but the rest of the faculties rise in rebellion against it , because ( as I told you ) the light is shut up there , and all the Soule is not enlightned , but in the Saints the Controversie is between every faculty and it selfe , between the understanding and it selfe , betweene the whole Soule , as it is compared with it selfe , there is something good in every part of it , and something ill , and these two con●end . Secondly , as it differs in the subject , so likewise in the object , the contention is about different things . A civill man ( that is one that hath many excellent and good things in him , but yet is unregenerate , for that I meane by a civill man ) may have a controversie with himselfe about many things belonging to honesty , vertue , sins of the greatest extent , such as he is able to see ( as in a darke night we see the Starres of a greater magnitude , but the other are hid from us ) but there is something spirituall , things that belong to the Image of God to the life of Grace , which he makes not Conscience of , cannot contend about , for he understands them not . He may be troubled about many evils , and if he fall into grosse sins , there may be a Contention in him after he hath committed them as well as before , but the spirituall perfomance of duties which belong to godlinesse and true holinesse , is not controverted , and so they differ in the object . Thirdly , it differs in regard of the effect and issue of the Combate . In a naturall man where there is a strife you shall finde this the issue , the better is the loser , and the worse is the gainer , as it was the speech of Medea , Deteriora sequor ; but it is not so with the Saints , for in their Combate ordinarily they have the better ; as Paul , when this combate and strife was within him , he was still so sustained by the Grace of God that he had the victory , and that I take to be the meaning of that in 2 Cor. 12.9 . when there was that strife in him about the thorne in the flesh , that is , some strong lust that Satan had sharpned against him , The Grace of God was sufficient for him , and in the issue thereof he did Meliora sequi , but the other goes away with the worst . Fourthly and lastly , there is a difference in regard of the Continuance , and durance of this Combate in carnall men , it continues not to the end , but they give over ; and this you shall also finde , they stand not at a stay , but grow worse and worse , for that is a generall Truth , Evill men shal wax worse and worse , there may be a contention for a time , the two men may for a Time be in an Aequilibrio , the ballance may hang equall for a while , but at last they give the raine to their lust , they are weary of contending ; but the Spirit in the Saints growes stronger and stronger , as it was said of the house of Saul , it waxed weaker and weaker , but the house of David grew stronger and stronger . And as it was said of Peter , When he should be old , he should be carried whither he would not ; shewing by what death he should glorifie God , that is , this strife should continue til he was old , till the latter end of his dayes , yea , and about that which is hardest of all , that is , to resist the desire of life , to be content to die for CHRIST . So you see how farre they may goe , and yet how farre they fall short . And now have I done with those three things , that the good things , that carnall men have , doe them no good . Secondly , that they doe them hurt . Thirdly , that they may goe farre , and yet , ( that you may not be deceived , in apprehending what men they are , and what Condition we speake of ) that they fall short of that which is proper to the Saints , and so much for the second use . Thirdly , if this be the Condition of men to with-hold the Truth in unrighteousnesse ; then this will likewise follow , that commonly men sin not out of mistake , not out of want of Information and conviction , but out of the very love of unrighteousnesse : And this serves to take away the Common excuse whereby men doe usually mitigate , and extenuate their sins , as if they were committed by accident , out of incogitation , or want of due consideration ; you see it is not so , but that is the case of every man out of the state of Regeneration to commit sin out of love to unrighteousnesse . And this is a point that needs much to bee urged , because men are not humbled ; you know the scope of this Text is to humble men , to convince them of their sins , to shew them the Circumstances by which their sins are justly to be aggravated ; now because men will pretend they sin out of Infirmity , and their meaning is good , and they intend not to doe such and such evils , or if they doe them it is not with an ill minde ; I advise you , take heed you deceive not your selves , you know it was Ionas his case , when he had no minde to goe to Niniveh , he pretends faire reasons . God that searches the heart , knowes your hearts , howsoever you defend and dispute for your sins , and there is a Truth within that tels you such and such things ought not to be done . Therefore , learne from hence to know your sins , and the quality of them . And , if you object , we doe not resist this Truth , we obey it in many things ? Let me aske you , Doe you obey it in those things that crosse that particular unrighteousnesse wherein you are delighted ? ( for there is the proofe ) there be some personall sins to which a mans nature is most enclined , examine if out of love to them you doe not withhold the Truth , for it fares commonly with Truth in this case , as it did with Iohn Baptist , all the while he preached Herod heard him willingly , yea , gladly , but when he came to touch upon Herodias , then he tooke away his head ; and as he dealt with Iohn , so doe we with Truth , so long as it suggests nothing to us that crosses our desires , we are willing to obey it in all things that it shall dictate to us , but when it tels us of sins that we are unwilling to heare of , we first imprison it , and then extinguish it , as there be degrees in restraining of it , first in one degree , then in a greater degree , and at last we put it quite out : Therefore take heed to it , labour to know your sins , to see those which are most naturall to you , whether in these you doe not with-hold the Truth in unrighteousnesse ; which is done after this manner : When a man shall have his heart set upon any particular thing which he is not willing to part with , and the Truth shal tell him something that is contrary thereto , now let him trie himselfe . Pilate ( the Text saith ) knew that the Pharisees had delivered CHRIST for Envie , this he knew , but yet to content the people , sayes one Evangelist , and out of feare of Caesar , sayes the other , he delivered him to them . Out of those two respects , because he would not part with his love of the people , nor with the good-will of Caesar , he would part with CHRIST . Now here is the Triall , Suppose thou esteemest credit , and applause with men , the Truth comes and tels thee thou art to doe a thing that crosses this , marke what thou art ready to doe in this case ; you shall see an instance in Iohn 12.42 . There were many among the chiefe Rulers which beleeved on CHRIST , but for feare lest the Pharisees should cast them out of the Synagogue , they durst not confesse him , for they loved the praise of men more than the praise of God. They beleeved on him , the Truth did its part , they were thereby informed well enough what they were to doe , but because they loved the praise of men , they resisted this Truth out of love to unrighteousnesse . So put case thy minde be set upon wealth , and in that thou wilt not be crost , This truth tels thee , thou must doe one thing , but it will crosse thee in matter of thy estate , as the Young-man had that Triall put on him , Goe and sell all thou hast , and thou shalt have Treasure in heaven : Compare thine owne with the Young-mans behaviour , hee went away sorrowfull . Whence we may gather that he was enlightned to see the Truth , he knew it was best to follow CHRIST , the Truth was thus farre revealed to him , for otherwise why should he goe away sorrowfull ? If he had not beleeved him to be the Messiah , he needed not to have sorrowed , but in that sorrow was left in his heart , it manifested what his minde was set upon . Is it thus with thee ? Learne hence to humble your selves , to judge aright of your sins , and of your Condition by them . And if all this will not perswade you , take this one instance which I will give you . Take a view of thy selfe as thou art affected at some apprehension of Death , in some dangerous sicknesse , in some good mood , after some quickning of the Spirit in thee , after some great trouble into which thou art cast , and see what thou wilt doe in such a case : See what libertie this Truth hath at such a time , how ready thou art to obey it in all things , how ready will the Truth be to informe thee , these and these things thou oughtest not to doe , and thou hast neglected these and these duties ; how imminent this Truth is , to dictate to thee what thou oughtest to doe . Consider againe what thy behaviour is in time of health and strength , in time of Peace , when thou livest in abundance of all things . See how farre short thou art of performing what in those times thou wouldest doe , and in the same measure thou with-holdest the Truth in unrighteousnesse ; in such measure thou imprisonest it , for that declares what light is in thee . Take a survey of one or two dayes , goe through the actions that passe by thee in the same , see what evill thou hast done , and what good thou hast omitted , and say thus , Might not I have forborne this evill , if I would have set my selfe to doe it ? Might not I have performed this duty , if I would have gone about it ? and let this humble thee . For this cause I have chosen this Text , that you might be driven out of your selves ; and why should you be backward in it , seeing it is the first step to Salvation ? And so much shall serve for this third use . Fourthly , if this be the case and miserable Condition wherein every man is before Regeneration , to with-hold the Truth in unrighteousnesse : Then take heed of putting thy selfe into that Condition , consider the danger of disobeying this Truth , of offending it , of doing any thing contrary to it , of restraining and curbing it , for it is of that nature , that if thou offendest it , it will offend thee . It is a Truth that God hath set in thy heart , and appointed it to rule there , if thou oppose it , and set up usurpers , he will doe as Iehojada did , that set up the right King , he will even set up this Truth at the day of death to accuse thee , and to raigne over thee as a Tyrant . It sits in thy Conscience , it markes what is done amisse , and will be assuredly revenged , for every rebellion , and offence committed against it , as it is said of Truth in generall , Magna est veritas & praevalet , if thou be for the Truth , it will be for thee , and if thou be against it , it will be against thee , and it hath God on its side , it is attended with the wrath of the Almighty , who will be ready to execute upon thee whatsoever this Truth shall alleage against thee , though he doth it not presently , yet all the while thou art in the way to Damnation , as it was with Iudas and Achitophel . Therefore be sure to keepe this Truth well , that thou offend it not ; as thou art tender over thy weake stomacke , to give what contents it , to avoid what may offend it , and then it shall be as a continuall feast to thee , otherwise it shall be as a sicke stomacke to thee , that doe what thou wilt , yet whether walking or sitting still , it will trouble thee : So this Truth thou wilt not be able to deceive , it will see what is amisse , whether thou wilt or no : 2 Cor. 4.2 . saith the Apostle , Wee commend our selves to every mans Conscience in the sight of God , by manifestation of the Truth : That is , the Conscience within will see thee thorow , doe what thou canst , there will be an agreement betweene it , and the Truth that is presented to it , it cannot but observe all the obliquities of thy life , all thy errours , thou canst not deceive it , nor long shake it off . But , it may be objected , May not a man observe this Truth too much , may he not be too scrupulous , too carefull in regarding it ? I answer , the Conscience may mistake , and give that charge that it ought not ; but as wee say of Thistles , they are a bad weed , but it is a signe of a good ground where they grow ; so though scrupulousnesse be not good , yet it is a signe of a good heart where it is . If a man be to goe thorow a narrow passage , or over a narrow bridge , it is good to goe in the midst ; so it is good not to be scrupulous , and yet not to give it offence , for if thou dost with-hold it , imprison it , or restraine it , thou shalt finde it will be revenged on thee , for it is attended with the wrath of God. Fifthly , if this be the miserable Condition of all unregenerate men , thus to with-hold the Truth in unrighteousnesse . As there have beene words of Humiliation and reproofe , so let mee shut up with a word of exhortation . Be exhorted therefore from hence to give this Truth leave to rule and governe in thy heart , and life ; doe not make a bancke against it , or an hedge about it , restraine it not , fetter it not , but suffer it to walke freely in every part of thy conversation , to rectifie and reforme every facultie , speech , and action , for so it ought to doe ; and , as I said before , thou shalt finde it a dangerous thing to restraine it . Among men , he that imprisons one whom he should not , 1 runs into a Praemunire , and forfeits all he hath . Commonly we faile both these wayes , we give Lusts liberty , which should be restrained ; and imprison Truth , which should be at liberty , therefore our judgement shall be accordingly . For letting thy lusts goe at liberty , take heed lest God say to thee , as he did to Ahab for letting King Benhadad goe , Thy life shall be for his life : lest on the other side by imprisoning the Truth you forfeit all things , and God take advantage of your forfeiture . Since the fall of Adam , man doth turne all things upside downe , according to that which is complained of those Prophets , They did slay the soules of them that should live , and gave life to the soules that should die . So doe men , the Truth that should live they slay , and the lust that should die , they give life unto : But you know what Gods judgement was on them , Ezek. 13. He would destroy both the dawber and the wall of untempered morter . God requires at thy hands that thou give account of the Authority committed to thee , and take heed of abusing it . If the King send a Privie Councellour , or a great man about him to reveale his will , to expresse his commandement in this or that particular , that so men may know it , and be free from the danger of the Law ; if a man , in stead of obeying it , imprison him , how will the King take it at his hands ? What then will God doe in this case ? He hath put his Truth into the hearts of men , he hath sent his messengers to shew his will , that this he will have done : If thou imprison this Truth , be assured , God will not hold thee guiltlesse , therefore let it have liberty , let it rule and raigne in thy heart , let it doe what it will. This benefit thou shalt have , 2 Thou sets it at liberty , and it shall set thee at liberty , Ioh. 8.32 . If you continue in my words , &c. the Truth shall make you free . From what ? or what great benefit hath a man by this freedome ? a benefit unspeakable , thou shalt be free from the feare of Death , from the hands of all thine Enemies , to serve God in holinesse and righteousnesse , from the feare of Iudgement , from the feare of hell , from the guilt , and punishment of sin , from the rule and tyranny of sin , and is not this to be desired ? Againe , if thou set this at liberty , if thou wilt practice and use it , thou shalt finde more benefit and sweetnesse from it , than from the meere contemplation of it ; we are deceived in thinking that the knowledge of it is pleasant , but the practice hard . Indeed , that that keeps the world from practice , is , because it is accompanied with persecution , whereas bare knowledge crosses not at all ; and therefore most men are willing to heare , and know , but in practice they fall short . But in this they are deceived , for this Truth brings more pleasure in the practice and use of it , than in the knowledge and contemplation of it . Instance in Faith , suppose thou know all the doctrine of Faith , the knowledge is pleasant , much more the practise , if thou wilt let it goe at liberty , if it may pacifie , and purifie thy heart , if thou be much in contemplating thy priviledges in Christ , thou shalt finde the sweet of it . And so I may say of love , and patience , and every grace : Knowledge of things is like W●ne or Cordials standing on the table , thou canst view them , and looke on them then , and have them presented to thee , but if thou feed on them by practise , how doe they warme thy spirits , and quicken thee , and put life into thee , if they be digested , and distributed into all the parts , into all the faculties , ( for that is digesture ) till they turne to flesh and bloud , and spirits , as it were , then thou shalt finde their sweetnesse , even more than any man can expresse , who himselfe hath not felt it . But now all the question is , how shall a man be able to doe this ? It may be many will be ready to say , I could be content to doe it , but I am not able ; I have many good purposes and desires , and am willing to practice what I know , but I am weake in performance . I will onely point to the heads , by these meanes thou shalt doe it . First , thou must seeke to God , beseech him to set this Truth at liberty , be convinced of thine owne disability , in thy selfe , that if thou goe about it by thine owne strength , thou shalt lose thy labour : In his owne strength no man shall be strong , it is Gods power must doe it , Psal. 119.22 . I will run the way of thy Commandements , when thou shalt enlarge my heart . David had this Truth , but it was not in his power to set it at liberty ; therefore he goes to God , acknowledg●s his owne insufficiencie , desires God to enlarge his heart , and when he hath set it at liberty , the harshnesse will be taken off , and thou wilt run freely the way of Gods Commandements . The like is in 2 Cor. 10.4 . The weapons of our warfare are mighty ▪ but how ? Through God to bring downe the strong holds , in our hearts , these be strong holds in men , certaine reasons in the understanding , certaine lusts in the will and affections , and these cannot be beaten downe by all the wit in the world , and all understanding that thou canst learne out of any Morall Writer , or the Scriptures themselves ; but there is a power through God to doe it , to bring downe these strong holds , to bring all into subjection ; therefore goe to God , beg it earnestly , and let him give thee no deniall . Secondly , 2 as thou must goe to him , so thou must do something thy selfe , thou must practise thy selfe , and the more thou dost so , the more thou shalt be set at liberty ; the more thou settest thy selfe to worke , the more ground thou shalt get , the more Truth will be enlarged ; as it is in marble , the more you rub it , the more it will shine ; so the more this Truth is used , the brighter it will be in our actions ; the more thou puttest it in practice , the more power shalt thou have in thy life , as Christ sayes , If ye beleeve my sayings , yee shall understand my words , Therefore , if you will have this power , be doing , have a good Conscience , for that is the seale of this Truth . How did Paul doe to give this Truth liberty to rule in his life ? Why , saith he , I exercise my selfe to keepe a good Conscience , that is , If I knew any thing that was to be done , I set my selfe about it ; and as the Musitian by often practising his lesson , or as one that writes , by practising his hand doth increase his skill : So in these Truths , the more thou dost , the more thou mayest doe , letting them lye still extinguishes them , and for that God often gives men up to a reprobate sense , On the other side , if thou dost use them , doubt not but God will delight to enlarge them . As in other Talents , labouring to improve them , is the way to encrease them . 3 Againe , adde this to it : The Communion of Saints you shall finde a great meanes to enlarge this Truth , and to set it at liberty ; by walking with the wise , you will be more wise , and what is said of Wisdome , may be said of Truth , for they are the same : Saul , when he was among the Prophets , had a sparke of the Spirit of Prophecie , which though it was but a common action in a wicked man , yet this sparke of a naturall and common gift of the Spirit , Saul had when he came among the Prophets . It is the Apostles direction , Provoke one another to love and good workes : As one souldier encourageth another , and a fast goer stirres up one that is slow ; so good Company whets Graces . On the other side , ill Company imprisons the Truth : If thou wilt keepe company with them that are not good , thou must correspond with them , and this will cause thee to choake this Truth , for many times thou canst not doe duties without shame , because thou canst not hold in with them , and with dutie too . It is not for nothing that David uses that phrase , Psal. 119.115 . Away from me yee evill doers , for I will keepe the Commandements of my God : As if he had said , When I goe about to keepe the Commandements of God , if I have Company about mee that is not good , they will be a barre unto me , and as fetters to my soule ; so that it is true both wayes : the company of Saints enlarges Truth , the other straitens it . Saint Paul and others were good men , yet when they were mistaken in that , you shall see what a fetter it was : When Saint Paul was to goe to Ierusalem to preach the Gospell of CHRIST , they at Cesarea wept , and wailed , desiring to stay him ; But , sayes he , What doe you breaking mine heart ? You may see by that speech they were a great Impediment to him : And as CHRIST said to Saint Peter , Get thee behind me Satan : And as David said to the sonnes of Zerviah , 2 Sam. 16.10 . What have I to doe with you yee sonnes of Zerviah , when they advised him to take off Shemei his head : So if you would have the Truth to have liberty , take heed of ill company . As Iames saith of refraining the Tongue , I am . 1.26 . He that refraineth not his tongue , his Religion is in vaine : So we may say of Company , Hee that lookes not to his Company , his Religion is in vaine , hee shall finde it so , for this Truth will never be at libertie , except it be among them , among whom it will have its libertie . The end of the Sixth Sermon . CERTAINE SERMONS VPON HVMILIATION . The Seventh SERMON . ROMANS 1.19 , 20. Forasmuch as that which may be knowne of God , is manifest in them , for God hath shewed it unto them . For the invisible things of him , that is , his eternall power and God-head are clearly seene by the creation of the world , being considered in his workes , to the intent that they should be without excuse . WE have purposed still to goe on in this point of Humiliation , and then , God willing , we will proceed to that of Iustification , which we promised to handle . These words doe second the former , which we have gone thorow , The wrath of God is revealed from heaven , &c. The Apostle having set this downe , hath two things to prove : First , that there is such a Truth revealed . Secondly , That they with-hold it in unrighteousnesse : Both which he proves in the sequele of this Chapter . 1 First , there is such a Truth revealed to men , for ( saith he ) That that may be knowne of God is manifest in them ; that is , there is a certaine portion of Truth , a certaine measure of knowledge which God hath made-knowne to every man ; indeed there be different measures , but to every one some measure is given , set forth by the Author thereof , God ( saith he ) hath shewed it to them . Secondly , it is set forth more particularly by the thing that is revealed : And thirdly , by the meanes whereby it is revealed : Fourthly , by the end . Secondly , the thing that is reavealed , as if he had said ; if you will know more particularly what this knowledge is , it is the knowledge of Gods eternall Power and God-head . Thirdly , will you know the meanes how it is revealed ? It is revealed by his workes , and chiefly by the creation of the world . But , you will object , his eternall power and God-head are invisible , shut up from the view of men , how shall men doe to see and understand these things , seeing they are so remote ? ( Saith he ) They are knowne by the things that are seene : You may see the world , you may see the workes of his providence ; these things run into the senses , and by these they are knowne : As the soule of a man is a thing in it selfe invisible , but yet you may see it by the motions of the body , the effects of the soule in the bodie , this the senses are capable of ; so the invisible things of God are knowne by the things that are seene . Last of all , this is set out by the end , wherefore GOD hath done this , the end is , that they may be without excuse : And so far he proves the first part , that there is a Truth revealed to men . In the next words he comes to prove , 2 That they with-hold the Truth in unrighteousnesse ; For they knew God , but they glorified him not as God , and not negatively only , but affirmatively also , Their foolish hearts are full of darknesse , they became vaine in their imaginations . But , they were wise men , Grecians , Athenians , men excelling in wisdome all other , how did they detaine it , one would thinke they did enlarge it ? It is true , they were wise in their owne conceit ; but thinking themselves wise , they became fooles , how doth that appeare ? They turned the glory of the incorruptible God , into the image of corruptible man , &c. So much for the scope of the words . Wee will not runne to every particular , because this is a place of Scripture on which wee meane not to dwell , but these three points we intend to handle out of these two verses . In the handling of which , you shall see all these particulars will be brought in : The first is , That that Law , or Truth , or Knowledge , by which every man shall be judged , is made manifest by God himselfe . Secondly , The workes of God , or the Creation , are the meanes by which he hath made it knowne . Thirdly , They are so much made knowne to every man , as will make him inexcusable . To begin with the first , I say , That truth , or that Law , or that knowledge , by which every man shall be judged at the last day , is made evident to him by God himselfe . In this proportion you must marke three things : First , what it is that is made knowne ; It is that Law or Truth , 1 by which every man shall be judged , the word in the original● , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which may be knowne of God , that is , there is a certaine measure and portion of Truth , which God disposes and reveales to men , to some one measure , to some another measure , and according to the measure of Truth he must conforme himselfe , and for breaking that rule onely , hee shall be condemned at the last day : The Gentiles have one measure of Truth , the Iewes have a greater measure , but Christians , to whom the Gospell is revealed , have the greatest measure of Truth given them : Againe , some Christians that live under better Ministeries , they whose education is better , they have more Truth than others : Now seeing he saith it is made manifest , the meaning is , every man hath a measure , and that is to be made manifest ; as light when it comes into a roome , it showes all the glory , all the beauty and deformity round about , it showes the right way and the wrong way , if you come to the light , all things are made manifest now , which were covered , when you were in darknesse : thus God enlightens men , he kindles a certaine light in their minde ( for so the word signifies ) he puts a light into their hearts , by which they are able to judge of that which is good and evill , of that which is agreeable to his will , and contrary to his will ; of that which is the way to happinesse , and that which is not ; and this is made knowne . The second thing to be marked in this proposition , 2 is , to shew , how it is made knowne ; you see that the thing is made knowne to us : Not it is made knowne to us these foure wayes : First , 1 it is made knowne to us by the light of Nature , God hath written the Law in their hearts , Rom. 2.15 . They show the effects of the Law , which Law is written in their hearts , that is , God hath implanted it there , God hath written it there , he hath fastned it there , he hath revealed to men some Truths : but the question will be how it shall be knowne that God hath done so ; why ( saith he ) you shall know it by the effects , every man , even Heathens , though they have not come to the knowledge of the Scripture , ye● they have the Law written in their hearts , fo● they doe the things contained in the Law , their actions show it , they could not doe these things , if they had not the Law written in their hearts . Againe , their consciences accuse and excuse . Againe , it is seene by their judging of others , for in judging of others , they judge themselves , and make it evident , that they doe know , though they doe not practice , and so it is revealed by the Law of Nature . 2 Secondly , God makes it knowne by his works , specially , by the creation of the world , by his workes of Providence , which be ordinary , and extraordinary , as miracles , that is , when a man lookes on the great volume of the world , there those things which God will have known , are written in capitall letters , and such letters as every one may understand and reade ; so as that which the Papists say of Images , they are Lay-mens bookes , and ignorant mens bookes ; so ( and in a much better sense ) this Booke of the world is the Heathen mans booke , wherein he may see there is a God , and his eternall power , and wherein all men may see what they ought to doe to this God. 3 Thirdly , it is manifest by the Scriptures , Ioh. 5.39 . saith Christ , Search the Scriptures , for therein you thinke to have eternall life , and they testifie of me : This is out of question , that the Scriptures testifie of GOD , they make GOD knowne to men . 4 Lastly , it is made knowne by the Saints , as in the same Chapter , Ioh. 5. Iohn bare witnesse of me , and what is said of Iohn , may be said of others , the Saints beare witnesse of God. Therefore in the second to the Philippians , they are said to shine as lights in the world , that is , they make God knowne to men : So by these foure wayes God makes it knowne , namely by the Law of Nature : Secondly , by his workes . Thirdly , by the Scriptures . Fourthly , by the faithfull that live in the world . The two first make it knowne to the Heathen ; the two last to them within the Church , that is , the faithfull , and these be the meanes by which it is evident . Now the third thing to be observed , 3 is , That it is God that maketh this Truth evident ; This is enough to prove that it is God , because it is universally done , goe to all Nations , to savage men , that seeme to be most remote from the light , that come not neare any meanes of the knowledge of the Truth , yet these men beleeve there ●s a God , every man , without exception , doth so ; now where there is an universall effect , it must needs come from an universall cause ; therefore from God himselfe . Now this is not added in vaine , but this you may observe in that it comes from God. First , if it come from God , it is not a deceiveable rule , it is not a fancie , but a firme Truth which you may build on . Againe , if God make it knowne , it is not done sleightly ; whatsoever God doth , if he make it knowne , it is done to purpose , and effectually , if he have blessed any , he shall be blest , so farre as it is his will to reveale , so farre it is to purpose , and this makes men more without excuse . Againe , if God have made it knowne , then it is a thing you must take heed to , you must not neglect it , because it is God that is the Author of it ; if it had beene made knowne to us by accident , or any creatur● you might have given the lesse heed to it , bu● God having made it knowne , it is of speciall moment , you must in a speciall manner attend to it . Lastly , in that God hath made it knowne , then you may know it is the rule of perfection that is given to every man , in observing of which he shall finde happinesse , in breaking of which consists his destruction and ruine ; when God gives a rule , in the keeping of it man shall be made happie , as in the breaking of it he shall be made miserable ; so you see these three things : First , what is made knowne , A certaine measure of Truth divided according to Gods will. Secondly , how it is made knowne by nature , by his works , by Scripture , by the faithfull . Thirdly , it is God that makes it knowne , therefore not a deceiveable truth , not a fancie , or dreame , but to purpose , therefore you must not neglect it , in observing of it is happinesse , and in breaking of it , you shall finde there will come ruine , and destruction , and misery upon you . Now we will come to make use of it : First , if there be such a Truth made knowne to men by God himselfe ; then learne hence to aggravate your sinnes , to know the greatnesse of the guilt of your sinnes : Hence we may learne to know , that the loosenesse and licentiousnesse men take to themselves against this Truth is more desperate , and hainous , and inexcusable : for God himselfe hath made it known to them : For every precept of men is of more or lesse moment , according to the quality of the Author , the Law is to be valued according to the person that gives the Law , therefore mens Lawes are of some moment , but Gods Lawes are of more moment : This Truth is most pressed in Scripture , when CHRIST preacheth the Word , he saith , every sin is encreased that is committed against this Word : When Ionas came to Niniveh , it had beene a great sin if they had not repented , God would have visited them for neglecting the word of Ionas , but a greater than Ionas is here , saith Christ : So the Queen of the South came to heare the wisdome of Salomon , but a greater than Salomon is here : That is , every sin committed against this Truth , is out of measurable sinfull . Therefore , if they that breake Moses Law shall die under two or three witnesses , how shall they escape that neglect so great Salvation , which began to be preached by the Lord himselfe ? He hath made it knowne ; therefore it is a fearefull thing to neglect it . Therefore you may see what an Emphasis God puts on that , Hast thou eaten of the tree , of which I bade thou shouldest not eat ? As if he had said , the thing is a small matter in it selfe , yet it being the Commandement of the great GOD , I have commanded it , and thou didst neglect it , therefore thou shalt die the death . And there is good reason for it , if we consider it , if God giveth the Law it is his ; now Gods name is taken in vaine , when his Law is now observed ; fro though the disobedience be immediately against the Law , yet it is terminately against God himselfe ; for whatsoever is done against the Scripture , is done against God himselfe : Therefore , saith God to Saul , In that thou hast cast me away , I will cast thee away . And so siath Christ to his Disciples , Whatsoever is done against you , is done against me ; it is terminated in me : Therefore , thinke when you shall come to die , or to any case of extremity , and God shall speake to your consciences and tell you , Thou hast broken the Law I gave thee , thou hast rebelled against me , thou hast given thy members as weapons of unrighteousnesse against me , now I will be avenged of thee , thou shalt know I am Iust , thou shalt know who it is that thou hast offended , this is no small matter . If we Ministers come and tell you , you must not sweare , but your yea , must be yea , and your nay , nay , and whatsoever more is evill ; you must sweare no kinde of oathes , if we tell you , you must not dissemble , not lye , not keepe vaine company , not mispend your Talents , not restrain prayer from the Almighty , if we tell you this , it is no small matter to neglect it , it being the Commandement of God ; doe not say of sinne as you were wont , Indeed it is a fault , and I would I could doe otherwise , but seeing they be sinnes against God , know what it is to sinne against the Iudge of all the world , this wil make thee thinke of sinne in another manner . Therefore in your sinnes labour to fix your eyes on God , and it will aggravate sinne . As David in the one and fiftieth Psalme saith , Against thee , against thee onely have I sinned , repeating it twice in that place ; he composed that Psalme to set forth his sin , but that which wounded his conscience , that made him see the hainousnesse of his sinne was this , Against thee I have sinned : So the Prodigall sonne , this is the circumstance by which he aggravates his sin , Against heaven and against thee I have offended : So learne to know that your sinnes are against god , and therefore to presse this Truth a little more . Consider well with your selves , what is the reason that God hath required such a vast punishment against sinne , that is , eternall death ; thinke what eternity is , it is that which swallowes up your thoughts , it is a punishment , the length , and depth , and breadth whereof you cannto comprehend . Thinke why God hath appointed such a vast punishment , and you shall find , it is because you sinne against an Immense , a great and Almighty God , the length , and breadth , and depth of whose greatnesse you cannot comprehend . Againe , what is the reason God should appoint such a Mediatour to take away the sins of the world , that the Son of God must needs take flesh , which the Angels themselves wonder at ; it is such a wonderfull action , that they cannot but admire , and in heaven we shall stand amazed at it ; which evidences the greatnesse of sinne : Learne to know this , put al these foure together , and see how these doe hold correspondencie one with another , and you shall finde out the nature of your sinne . First , consider the greatnesse of God his infinitenesse , the greatnesse of his Authority , the wonderfull vast Soveraignty he hath over all creatures ; from this greatnesse of God , comes the second , the greatnesse of sinne , I have made knowne this Truth , but thou hast with-holden it , thence it comes that sinne is so great , that the least sinne which thou makest nothing of , is a thing of so great moment . That is the second , which followes on the greatnesse of God. Thirdly , upon the greatnesse of sinne , you see the greatnesse of the punishment ; if such an one as Aristotle , or a stranger from the Truth should heare of this punishment ( the greatnesse whereof appeares herein , that the worme dieth not , and the fire is not quenched , ) how would he wonder at it ? but knitting these together it will not seeme strange . Last of all , the greatnesse of the punishment causeth the greatnesse of such a Mediatour , to take away this punishment and sin : So there is a correspondencie in them , come from God to sin , from sinne to the punishment , from punishment to the Mediation or redemption , by which this sinne is taken away . Learne therefore to know what sin is , I know not a truth of greater moment . And to all adde that , 1 Cor. 15.56 . The sting of death is sinne : If you look on death , it is the most terrible thing in the world : You know what the Philosopher said of it , of all terrible things , it is the most terrible , the most fearfull , but sin is the sting of death : As if he had said , Death is a small thing in comparison of sin ; let a man want sin , and death is nothing , it is but sleepe , it is nothing to have the body and soule separated . Againe , suppose there were no death , but let body and soule remaine together , yet sin is a terrible thing , it is above all the Terrours in the world , as in Iudas , see his Terrours , though there was no death on him ; see Adam when he was not in Hell , but in Paradise , yet how was he Tormented with his sin . Therefore weigh not sin in a wrong ballance , looke not on it with a wrong light , take heed of being deceived , for in this of all other things men are most apt to be deceived : That is the corruption of Nature , that strange darknesse is brought on men by Adam , that in the thing that most concerneth him , which is sin , in that he is most ignorant , most apt to be deceived : Therefore when the Apostle speaks of sin , he comes in still with this caution , Be not deceived , 1 Cor. 6.9 . Be not deceived , neither Fornicatour , nor Idolaters , nor adulterers , &c. shall inherit the kingdome of God ; as if men in that were most apt to be deceived : So Ephes. 5.6 . Be not deceived , for , for such things the wrath of God comes on the children of disobedience : And observe when Christ goeth about to show to any man , or to any Church what their sins are , or what their danger is , he addes this , Let him that hath an eare heare , what the Spirit saith to the Churches , his end being to tell them of their sin , still that comes in , He that hath an eare to heare , let him heare : As if he had said , when I come to speake of matter of sin , there be many here that can tell what I say , that can understand me well , but few have eares to understand indeed . As when the Prophet came to Ieroboam , he heard the Prophet so as it anger'd him , he knew what his sin was , but he heard it not to purpose : So when Christ pronounceth a woe to the Scribes and Pharisees , they heard it well enough , but they had not an eare to heare it to purpose : Men may heare what flesh and common reason , and common men say of sin , but not what the Spirit saith of it , there is another kinde of sinfulnesse in sin , which is the spirituall evill of sin , and what the Spirit saith of this they doe not heare : Therefore you must even be brought to Christ , as the deafe man was , who being both deafe and dumbe , was brought to Christ , that he might lay his hands on him , now Christ put his finger into his eares and saith , Ephata , be thou opened , and then the man heard and spake ; so of all men that heare this Word , there is not a man but he is deafe , according to this inward kinde of hearing : therefore you must be brought to Christ , and beseech him to give you eares to heare ; for few hath eares to heare what the Spirit saith unto the Churches , when it discovers their sin and misery : Therefore , let not this Doctrine be in vain to you , but learne from hence to humble your selves , to come to God , and say to him , Lord , I am now amazed and confounded , I thought before losses and crosses were great matters , but now I see they are but flea-bitings to sin , I was heretofore troubled at a small crosse , but little or nothing at sin ; Lord , I confesse , this was my case , but I see now sinne is another thing : Thus we should learne to humble our selves before God. But , if any object ; This is the way to discourage men , to make them desperate , to make them fly from Religion by telling them sin is so terrible ? I answer , it is not the way to discourage men from comming to Christ , but to encourage them and drive them to him ; This is the way to Salvation : Indeed , if there were no remedy for sin , it were a desperate case , but there is a remedy , if you will but see this sinne of yours , and mourne for it , for all that mourne in Sion , and are broken hearted , shall be comforted : Therefore you must know , there is a passive sorrow for sin , when God shall affright a man with the Terrour of his wrath , and that is a flash of hell fire : if our end were only to kindle these sparks , it were indeed to breed Torture in the soule ; but there is an active humiliation , when a man labours to be convinced of his sin , to know all hee can against himselfe , and this is it which leads to life ; for this is the end of our preaching , the end of our discovering of sin . And this use you may make of the hainousnesse of sinne ; and so much shall serve for the first use . Secondly , if there be such a truth , such a knowledge made evident by God himselfe , then men should learne hence to be thankful to God for it : for whereas all men might have perished as the Devils did , as the Angels that fell did , yet God hath shewed this mercy to mankinde , he hath given them Secundam Tabulam post naufragium , and that is this light , which is the thing which you have cause to be thankfull for ; for this light is worth all the world beside , nothing is so precious , because it shewes the way to escape Hell and damnation ; therfore you ought to be thankfull to God for it : You specially that live under the Sun-shine of the Gospell ; you must thinke you might have beene borne in other ages , when darknesse covered the world , or in another Nation , and not in Goshen , where the light shines ; and if in the Church , you might have been ignorant , as many of our Countrey people are , even almost as ignorant as Turkes and Iewes , but when God hath discovered light in great measure , and hath given a great portion thereof to you ; you must know all this is not come to passe by accident , but by Gods providence ; you are to take notice of it , and learne to be thankfull , not in show only , but indeed and in truth , that is , by practising according to the knowledge you have , for it is a thing most precious , Mat. 7.6 . An Admonition is compared to a pearle , whereas the admonition is but one part of this light , and what is said of a part , may be said of the whole . Salomon could not finde a fit thing to compare this Wisdome to : It is more precious than pearles , nay all that can be named or desired cannot be compared with it : Therefore seeing it is a precious thing , trample not these pearles under your feet : know that God hath put a price into thine hand , and that is thy light , and it is a price that will buy heaven , it will bring thee to salvation ; but if thou wantest an heart ( as the foole hath a price , but he wants an heart ) it will do thee no good : take heed thou doe not neglect it , doe not abuse it , take not the grace of God in vain , but see thou use this light ; When the great promise of Christ his comming was made , what was it but this , that they should have a new light , that the people that sate in darknesse and in the shadow of death , should see a light they never saw before : you that live in this light , that enjoy that which was so many yeares ago promised to the Gentiles , and is now fulfilled ; take heed of abusing it , use it to the purpose for which it is given , that is , to guide your feet into the way of peace . Againe , thirdly , to joyne that with it : As you must be thankful , so in the third place , you must take heed of doing any thing contrary to this Truth , it is a very dangerous thing to neglect it . There is not a sparke of it , not a beame of this light , which is conveyed to you by the ministery of the Gospell , which shall be in vaine , Though you doe not prize it , it shall set you a steppe nearer heaven or hell , even every sparke and beame of this ; and this is it which may make men afraid , and looke about them , seeing that when this light is made knowne , it is so dangerous to neglect it : Therefore thinke this , when God hath sent a right Ministery , Consider who hath sent this light ; God hath done it , and will GOD send a vaine m●ssage ? A wise man will not doe so ; if then God send it not in vaine , it is to some purpose , to doe either good or hurt ; Now suppose that this light have done you no good , that you have lived long under this light , but have attained no good , you have knowne much , but practised little , then know this shall exceedingly encrease your condemnation . Paul saith , We thanke God that he hath caused us to triumph in IESUS CHRIST , in making manifest the savour of his knowledge in every place . What is the reason he should rejoyce that this was made manifest , seeing to some it did no good ? Yes ( saith he ) it shall encrease their condemnation , it shall be the sweet savour of God in them that are saved , and in them that perish . So when wee preach , if the light doe you no good , it doth you hurt : As Isaiah his Commission was , Goe , preach to this people , and shut their eyes , lest they should see with their eyes , and heare with their eares ; If we are not sent to enlighten men , we are sent to make their hearts fat , and their eares heavie , Thou shalt doe no good by thy ministery , yet I have sent thee , that they may know there was a Prophet among them . Therefore take heed , you to whom this is sent , that it be not sent onely to this end , that it may be knowne there hath beene a Prophet among you : Those to whom God hath revealed much , let them know it shall not be in vaine ; If the King send a Message , and men will obey it , so it is , if not , if they make his authority worth nothing , he will elevate his Authority , and will inflict a Penalty : So God sends not in vaine , if you will not obey him , God will not suffer any to sleight his Authority , but he will be surely revenged . Therefore take heed how you detaine this Truth in unrighteousnesse , that when GOD hath discovered this knowledge , you doe not practice it . But , every man will be apt to say , ( and indeed they that are most guilty ) but I hope we doe practise it , and not detaine it ? Therefore I will set downe ( though not all , yet ) many of the Cases wherein they detaine this Truth and with-hold it in unrighteousnesse , wherein they doe not practise according to this knowledge , and these are seven in number . First , 1 in the Commission of all knowne sins , there you detaine this Truth , there you imprison it , whensoever you finde this to be your Case that you commit any knowne sinne , therein you are a detainer of the Truth , an imprisoner of it . As for example , when a man shall know that these duties ought to bee done , I ought to pray fervently , and frequently , I ought to sanctifie the Lords Sabbath , but out of an unlistinesse to it , out of love to ease and pleasure , that carries him another way , he neglects it , and so the dutie lyes undone : This is the Commission of a knowne sinne : So againe , I know I ought not to remember an injury , I ought to forgive mine Enemy , yet thou invitest him to doe thee a new injury , when this is knowne and not practised , in this case men commit a knowne sinne ; so againe , dost thou not know that thou oughtest not to use any dalliance , any touch of uncleannesse , any chambering or wantonnesse ? if a man know this , and yet will commit it , because his lusts intend his minde to such a sinne , and it is a thing to which he is strongly inclined , this is a knowne sinne ; so in many other things , in cases of election , or in doing of businesses this man ought to be chosen , and businesses ought to be carried thus , but yet out of some by-respects , a man will have it carried otherwise , this is committing of a knowne sinne ; so in case of Envie , this mans preferment may be profitable , but because his eminencie may be hurtfull to me , I cannot affect him , this is a knowne sinne ; so in Case of the Sacrament , doe you not know you ought to receive often , and not to neglect it in the Congregation where you are ? Are you not bound to that ? You thinke it a sinne not to heare the Word , and is it not so , not to receive the Sacrament ? If he shall be cut off that came not to the Passeover ; shall not he be cut off that comes not to the Sacrament ? So you know you must renew your repentance ; are not these Truthes knowne ? and yet will you commit these sins ? Goe thorow any knowne sin , and in this Case you doe with-hold the Truth in unrighteousnesse . But what is it to commit a knowne sin , because it may be I am not convinced sufficiently of that ? By this thou mayest know it if thou finde thy Conscience to give a secret intimation that it is naught , it is a signe it is a knowne sin , though thou hast got many Arguments for it , and canst dispute for it ; for thy Conscience shall witnesse against thee : as in case of Vsury and inordinate gaine , and matters of the Sabbath , many of which things be in question ; see what thy Conscience saith , and take heed of disobeying the secret intimations of thy Conscience , whatsoever thou hast to say for thy sin before men : Men think a sin not to be a knowne sin , because they are not willing to search it out : Now if thou finde this to be thy Case , that thou art not willing to search it out , to see all that can be said for it , or against it , thou shalt finde it a knowne sin : And this is a notable difference betweene the faithfull and others . A godly man whose heart is set to serve God with a perfect heart in all things ; there is nothing that comes under the name of a sin , nothing that hath the shadow of a sin , but he is willing to search it out , to examine it to the full , he is willing to let all say , what they can against it , and when all is done , he desires God to try him : Another is not willing to search , because he is willing to lye in some sin , or because he will not have his Conscience troubled with it , This is a signe of a false heart , though they doe not know that this is a sin , yet it having the shadow of a sin , and they being unwilling to examine it to the full , it shewes it is no lesse . Secondly , the second Case wherein a man with-holds this knowledge , and detaines this Truth which God hath made manifest , is when he is not willing to enlarge it ; a man that hath already some knowledge ( as every man hath some ) and is not willing to adde to this knowledge , to encrease it , that man properly with-holds the Truth in unrighteousnesse : For he that with-holds fewell , puts out the fire , as wel as he that casts water on it , and he that takes away food from a living Creature , kils it , as well as he that takes away its life with violence ; so if thou dost not feed this with fewell , with that which may make it grow and encrease , if thou dost not labour to inlarge it , thou dost extinguish it . And of these men there be two sorts . First , such as doe not care for any knowledge at all , or if they doe come to heare , yet they recall it not , meditate not upon it , and so as good never a whit , as never the better , some things they must doe for fashion sake ; but if they doe heare , they doe it in a negligent manner , they be ever learning , and never come to the knowledge of the truth : These be the first sort of men . But there is a second sort , and that is those which have knowne much , have heard much , have gone very farre in the knowledge of this Truth , yet will not goe to the uttermost . I may resemble them by Felix ( he went not farre , but I use it as a resemblance ) when Paul preached , and began to know some measure of this Truth , when some of these sparks began to be revived and stirred up in him , he bade him goe away , and said , he would call for him another time , but he was not so good as his word ; so when a man is loth to be brought to that strictnesse and exactnesse that is required as our duty , when he is not willing to be strait laced , that lives at liberty , and thinkes he will doe it before he dies , but puts it off , this man imprisons the Truth ; when the Truth is brought to their doores , to such an high degreee that it is almost loose , yet they let it lye there still ; when they shall come to Agrippa's Case , to be almost a Christian , this is to with-hold it , the uttermost end and finishing of the worke is all , and that is the reason men are so shie of it : So when we care not for admonition to live exactly and perfectly in all things , when there shall be little reservation , when we wil have a little liberty in this or that ▪ I say , the not admitting of this , the not going through with the work , is an imprisoning of the Truth : When men shall come to be unwilling to be called on , it is as if a man shut the doore , and draw the curtens about him , it showes that he delights to sleepe , that he meanes to sleepe , and to continue so ; when a man puts off the Truth , and will not be brought to the uttermost , this is the second way of imprisoning the Truth , when he is not willing to adde fewell , to give that which may strengthen and encrease it . Thirdly , I will name but the third , and that is when a man is past this degree , and is come to be willing to know all Truths , doth not desire to have any concealed from him , doth not say to the Prophets , prophecie not , but is willing to be informed to the full , yet when he hath it he acts it not , he doth not exercise , nor practice this Truth : That is another degree of with-holding it . And this is a frequent Case ; for a man may know and be informed in all Truths , yet they may lye there unused , and unacted , they may lye there idle : Now when a man is not willing to practice the meanes by which these Truths are used , he doth properly with-hold the Truth in unrighteousnesse : As for example , the way to act the Truths we have to stirre them up , to blow up these coales , to bring them to present memory , so as they may be brought to present practise , is the Communion of Saints , the company of holy men , that when a man hath forgot , godly company may bring to minde againe ; so frequent reading and hearing these doe act the Truth ; for the end of our ministery is not onely to make you to know these things , but to bring those things to minde which you have forgot ; if we will not use , but neglect the meanes of acting the Truth , then we with-hold it . So for private prayer , whereas a man should bring his heart to God every day , should doe it throughly , should call himselfe to a reckoning for every sin , for all sorts , of Omissions , or of Commissions , this is a meanes to act this Truth , this good purpose and inclination , this sparke which God hath kindled , were it not for this , they would be raked up in the ashes againe ; now performing prayer in a devout and fervent manner , doth liven them , whereas to doe things for fashion , or to satisfie naturall conscience , and not throughly , is to neglect them ; so that when a man doth not practice , not exercise the Truths hee hath ( as the very exercise quickens them againe ) when he doth neglect any of the means by which these coales are blowne up , by which these Truths are to be stirred up , he properly imprisons the Truth . Let no man say , But when a man imprisons a thing , he barres the doore , but to let the Truth lye is a matter of negligence , how is it then an imprisoning ? Yes , it is an imprisoning , a surprising of it , as it is with fire , if it have not a vent , though you cast no water upon it , yet you put it out ; as on the contrary side , if you give it vent , you encrease it ; so you are guilty in this Case of murdering the Truth , of putting it out : As in any Art that a man learnes , if he let his Art or Trade lye still and unused , he forgets it , so these Truths are extinguished , when a man is not diligent in using all meanes of grace . The receiving of the Sacrament is a meanes to quicken and Act these Truths ; fasting and prayer , when God cals for it , is a meanes to quicken them ; goe through all meanes which God hath ordained to put us in minde of these Truths , and so farre as you neglect the meanes , so farre you detaine these Truths in unrighteousnesse . The end of the Seventh Sermon . CERTAINE SERMONS VPON HVMILIATION . The Eighth SERMON . ROMANS 1.19 , 20. Forasmuch as that which may be knowne of God , is manifest in them , for God hath shewed it unto them . For the invisible things of him , that is , his eternall power and God-head are clearly seene by the creation of the world , being considered in his workes , to the intent that they should be without excuse . THe fourth Case wherein we withhold this truth in unrighteousnesse , and imprison it , is , when we directly suppresse it , when we doe indeed suffocate it , when we doe this of purpose , this is an evident Case , when a man not only withdrawes fewell , when he doth not only not act it , neglecting the meanes , but doth purposely suppresse it : As for example , when God shall kindle a good sparke in any mans heart , and put in a good motion , not only reveales , but stirres up some Truths which concerne his salvation , and hee doth endeavour to put it out , to quench it , and labours to lay that truth asleepe , and is glad when by any meanes he can forget it , lest it should trouble him , this is a great suppessing of the Truth , and by this we not only suppresse this Truth , but we doe harden our owne hearts exceedingly ; as in iron , when we quench it , we doe not only put out the fire , but harden the Iron : so when God stirs up many Truths ( as it is in hearing the Word , in apprehension of death , in suffering some calamity in a good mood ) the putting out of these doth harden the heart . Therefore , when a man shall have good purposes , and thinke with himselfe , I will now begin to be another man , and to change my courses , and yet shall goe into ill company , such as it may be he hath kept before ; this is an evident suffocating of the Truth , a thing often spoken of , and blame me not that I speake of it againe ; for it is the great quench-coale of Religion , a man cannot prosper therein , if he looke not to his company , because it is as a continuall dropping on a fire-brand , which will be sure to put out the light , and life and grace which one hath . Chrysostome compares ill company to putting in of swine , when a man hath planted an Orchard with tender Plants , when he hath sowed it , and the corne , or whatsoever it is , appeares , leave the hedge open , and let the swine come in , and they will overturne all by the roots : So when we Ministers have sowed the Seed , and it begins to grow , a little to put forth , when ill company come in they spoile all , they marre all , they pull up all by the roots , so that we have lost our labour , it is indeed so effectuall to keepe downe the Seed , and to make us imprison the Truth . Againe , custome in sin , giving your selves liberty in any sin , that keepes downe the Truth , and nothing more . Therefore , of all other things , you must know , nothing suppresses that Truth , that knowledge , those beginnings of Grace , those good motions in us so much as actuall sin , because it is quite contrary to it : Fire is not quenched so much with any thing as with water , being quite contrary thereto ; and light is not hid so much in any thing as in darknesse . Take heed then that you be not led away with the deceitfulnesse of sin ; you may thinke you shall be able to leave this sin afterwards , but it is not in your power to do so , for sin takes away the sense , and a great sinne weakens the faculty that should resist , it puts out the Truth , because it is so directly contrary unto it . And herein you must observe a notable difference betweene men that live godly , and others ; the godly when they fall into sin , it is so farre from putting out this Truth , that it helps it forward , for their fals doe but discover such sins , and so it causes them to search themselves , by which meanes they finde out that to be in them , which they never knew of before , it may be it is Covetousnesse , or it may be Envy , one thing or other is discovered , and when it is discovered , there is a winnowing of themselves , they see there is drosse , and when they see it , they labour to purge it by repentance : It is quite contrary with the other the more they fall into sin , the more they suffocate the Truth , their falling into sin , gives sin more ground , it makes them more in love with sin , it is the more prevalent against them , the more they delight in it ; so that every sin is like the Sea , getting ground of the Land , which they know not how to recover : So this is the fourth way by frequent quenching of good motions , by ill company , and falling into sin , they doe harden their hearts , and so suffocate and quench this Truth . The fifth way is , when we doe not remove the impediments , which if they were taken away , the Truth would rise and shew it selfe , for that is it , that keepes downe the Truth ; God hath written it plaine enough on mens hearts , but when we let dust and soile lye on it , we cannot reade it : This Idlenesse and Lazinesse suffering these impediments to lye on you , to cover the Truth in you , is to with-hold the Truth . Therefore , Seneca hath a notion in this Case , though he was an Heathen ; the soule of man , were it free from passions and distractions , and were quiet , Truth should be seene clearely , as you see a penny , or a stone in a cleare river , so Truth would appeare : Doe but remove the impediments that commonly rise from us , and which Satan injects , and this Truth will shew it selfe : for these words ( they with-hold the Truth ) shew that the Truth is ready enough of it selfe to come forth . Now there be certaine impediments which we remove not , and they are these two ; either businesse , and from thence proceeds feare , and care , and griefe , or else recreations , and the pleasures and joyes that come from them , one of these two are alway the impediments . First , for businesse , when a man takes too much on him , even more than hee is able to weald , or doth give himselfe to too much feare , and care , and griefe , which are contrary to this Truth , as Luke 1. it is the promise that wee should serve him in holinesse and righteousnesse all our dayes without feare : But let a man be filled with carnall feare , it suppresseth the Truth , and keepes it downe . So for Care , Philip. 4. Cast your care on God , for he careth for you ; and the peace of God which passeth all understanding , shall keepe your hearts and mindes in Christ Iesus : The meaning is , if you will care for your owne matters , pester your selves with Cares and perplexities , it will interrupt your Communion with Christ Iesus , it will interrupt your peace , and if your peace , then your Communion with Christ ; therefore he exhorts them to cast their care on Christ. So for Griefe , it is a great hinderance , the Israelites could not hearken to Moses for the anguish of their hearts , and he that minds things too much , pierceth himselfe thorow with sorrowes , this was the thing that suffocated the third ground , they were kept downe , partly with care , and partly with divers lusts : Martha was troubled with many things : Therefore take heed of too much businesse , or intending it too much , or inordinately . Secondly , Sports , Pleasures , and Recreations , things wherein men delight too much , these are impediments to the Truth , if any of these get predominancie in your mindes , they hinder this Truth , if you will set it at liberty , remove this impediment ; divers lusts keepe it downe , as cares , as we may see in the third ground : And Esay 1. Woe be to you that laugh ; If there were not something in this inordinate mirth and jollity that keepes downe the Truth , why should that be added ? and the removall of these Impediments is of great consequence . For there may be many hundreds of men which , perhaps , have not so ill meanings with them , yet are carried away with the tract of vanity , that are not so opposite to the Truth , as forgetfull of it , that doe not so much resist it , as neglect it , that yet keepe downe the truth . These men partly busied with cares , partly intent on pleasures , death shall come upon them as a theefe in the night , and shall lead them captive to hell , because they held this Truth captive , which had they set at liberty , it would have set them at liberty , free from death and condemnation : That is the fifth Case . The sixth Case wherein they with-hold this Truth in unrighteousnesse , is , when they have it , and doe not use it , and communicate it to the good of others , and herein many faile : As first , Ministers that have their charge , yet doe either Non residere , or segniter residere ; but that concernes not this Auditory : Therefore I will not meddle with it ; but it concernes not only them , but common Christians likewise : When men are converted , a charge lyes on them to endevour to convert their brethren , they should labour to use this Truth , to kindle it in others , the neglect thereof is a suppressing of it ; for there is a charge laid upon them , that according to their measure , in their sphere , according to their callings , they should endevour as much as they can to enlarge this Truth : So likewise masters of families are bound to doe it , shall hee bee worse than an Infidell , that provides not food for his family , and shall it not be a greater sin in him that provides not spirituall food ? doth it not concerne him in private , as well as the Minister in publike ? Was it not that which God tooke speciall notice of in Abraham , I will not hide it from Abraham , for hee will instruct his family , and his sonnes , and they shall know the wayes of the LORD : Therefore , when they neglect this Charge , they with-hold the Truth in unrighteousnesse : So Patrons of livings , if they doe not their part to bring faithfull labourers into the Vineyard , and uphold them when they are there , they with-hold the Truth in unrighteousnesse ; for they hinder it , though it bee not their calling properly to bring forth fruit ( for that is the Ministers ) yet it is their part to uphold them : It is the Vine that brings forth the Grapes , but the Proppe is to hold it up : So it is the office of Patrons to sustaine Ministers in the Lords Vineyard : Likewise Lawyers and Advocates have a charge to minister the Truth , not to cloake it : It is the office of Iustice , to rectifie the Truth , and not to adulterate it , but to informe rightly , and properly , when they doe not discover the Truth , they doe with-hold the Truth , if they should not labour to doe that , it were a hurtfull calling ; but there is no calling that is not for the benefit of men , but if it be thus used to conceale the Truth , it were hurtfull , and not usefull : so likewise they that be Governours , Iustices of Peace in the Countrey , they with-hold this Truth , if they performe not their duties diligently for this Truth : As it is committed to us Ministers to preach it , so it is committed to you , that are Governours , to bring men into the obedience of it , you are to goe your way by the Sword , and by your Authority , for it is committed to your keeping , as it is said of the great Magistrate , he is Custos utriusque tabulae ; you must looke that Truth have his progresse , as well as that the Common-wealth suffers no detriment : Therefore let not your Authority lye as a Sword in a scabbard , but let it be kept sharpe , to cut downe Popery , and whatsoever is an Impediment to this Truth , and thinke it no small thing to neglect it ; for whatsoever sinnes are committed , which you have Authority to restraine , these sinnes are put on your reckoning : Looke on the first Epistle of Timothy , the fifth Chapter , and the two and twentieth verse , Lay hands on no man suddenly ( saith the Apostle ) and be not partakers of another mans sinnes : If any be under thee whom thou hast to doe with , if thou doest not bring him in , and restraine him , thou art partaker of his sinnes ; you know what was said to Ahab , Thy life shall goe for his life ; and you know that not to strike the Nocent , is as abominable in Gods sight , as to strike the Innocent : Therefore take heed of neglecting it , whether it be out of feare , ( as that is one Impediment ) or out of negligence , Rom. 12.8 . Let them that rule doe it diligently ; let them that give Almes doe it cheerefully : As if that were a thing wherein givers are too blame , that they doe it not cheerefully and diligently : Therefore be you diligent in your places , to set the Truth at liberty , to bring men into subjection to it , so farre as may be : And so much shall serve for this , being the sixth Case . Now the seventh and last case , is , when we know these Truths of God , and doe not professe them , when God kindled a light , and you put it under a bushell : When God worketh Grace in any mans heart , his Intent is , it should shine forth to the eyes of others , you must not shut up the windowes , that no body may see ; if you doe , whatsoever your respects be ; you with-hold the Truth in unrighteousnesse : He that shall know the Truth , and out of feare shall not professe it openly , this feare is a sinne , and hee that with-holds it out of that respect , with-holds it in unrighteousnesse ; It is that which GOD requires of necessity , With the heart wee beleeve , and with the mouth we confesse to Salvation , GOD requires the one as well as the other ; this is that , that shut out the Pharisees , the chiefe men among the Rulers that beleeved , they durst not confesse him for feare of the Pharisees , you shall see a brand set on them , they lost their soules for it . Therefore doe not say a man may keepe Religion to himselfe , may have a good minde , and bee devout in secret , and that to bring it to view is hypocrisie , it is not so , it is a false opinion ; In doing so , you robbe GOD of his glory , and your selves of salvation : It it the bearing witnesse to the Truth , which you are bound unto , and you cannot have this Truth in you , but it will appeare , Grace cannot bee concealed , it cannot be hidde ; and if it could , yet you must know that the very concealing of this Truth , puts an imputation on it ; for wee conceale nothing but what wee are ashamed of , and shame implyes ( you know ) that there is something amisse ; so that though you little thinke of it , this concealing of the Truth , this hiding of it , is a degree to blasphemie , it layes an imputation on the HOLY GHOST , for it doth on the Light and Truth which is an effect of the HOLY GHOST : Therefore know GOD desires both , hee will have the inside cleane , and the outside too ; Indeed , if the inside be cleane , the outside will bee so also , but it is not true on the contrary ; A man may have a cleane outside , as in Matthew the three and twentieth Chapter , Make the inside cleane , that the outside may bee cleane also : The meaning is , If a man have a cleane inside , it is not possible but a cleane outside will follow : It is true , there may bee leaves , and no fruit , but there can bee no fruit , but there will beleaves ; many counterfeit peeces may looke yellow , but there is no Gold but it lookes yellow : Doe not say then it is hypocrisie , in them that professe Religion , for they would not take the profession of these things to themselves , but that they see a beauty , and excellencie in them . Therefore consider it , and know there lyes a necessity on you ; do you think it unequall that God should be ashamed of you , and will you be ashamed of him ? Is he such a Father that his children should bee ashamed of him ? or such a Master as we should be ashamed to weare his Livery ? Doe this to earthly Masters , and see how they will take it : Indeed if there were not some losse to men in undertaking this profession , wee need not spend so much time to presse men to it , but there is a losse in professing the Truth ; you may lose many friends , and procure many enemies , undergoe many crosses , lose many benefits and preferments , which you might have had , this CHRIST tells you before-hand , but if you love him , you must deny your selves in these . They breed an emnity in men , instance that place of Ahab , Hast thou found mee , Oh mine enemie ? And am I your enemie , because I tell you the Truth ? All men shall hate you for my Names sake : And the more the Truth appeares , the greater is the hatred , because the object of hatred is greater . But , if you object what is the reason Peter saith , 1 Pet. 3.13 . Will any man deny to follow that which is good ? I answer , There is a double good , and that is profitable to man , as to be Iust , Meeke , Gentle , Patient , ready to doe good ; in a word , all goodnesse of this kinde men will love you for ; but there is another thing in Religion , and that is practice of true Righteousnesse , and Holinesse , and that crosses men : Therefore Saint Peter addes , Blessed are yee , if yee suffer for righteousnesse sake : As if he had said , though for your goodnesse men love you , yet for your righteousnesse you must suffer persecution ; therefore that must be made account of before-hand and you must be ready to beare it : So much shall serve to set downe the Cases , Wherewith men with-hold this Truth in unrighteousnesse . Fourthly , if there bee such a Truth made knowne to us by God himselfe , then in the observing of this Truth , looke for happinesse , in the transgressing of it expect misery , ruine and destruction : If God that is the Governour , the Summum bonum , shall appoint the Truth , and set man a Law , whatsoever that Law is , in observing of that Law , there is happinesse : It is so with every creature , he hath given every creature a Law , and so long as he keeps to that , he is in a good condition and state : Now the Law given to us is this Truth , in observing it thou shalt keepe thy life , thy happinesse ; take heed , therefore , of departing from it , whensoever a man departs from it he is deceived , and no man will willingly be deceived . But , you will say , a man is not deceived in sin , for I know it is a sin . Yes , in this thou art deceived , no man commits a sinne , but at that time he thinkes it better that he commit it , and worse that he abstaine from it , and in this thou art deceived : Goe thorow all the Scripture , and finde any one sinne there recorded , and see if the party bee not a loser : Goe to Ieroboam , did hee not lose his Kingdome by that , by which he thought to save it : Goe to Iudas , to Gehezi , was it not his ruine ▪ I say , every man is deceived ; as it was said of Eve , Eve was deceived ; so it may b● said of all the sons of Adam , when they commi● a sin they are deceived . But if you object , Adam was not deceived ▪ 1 Tim. 2. The woman was deceived , but the man was not . I answer , the meaning is , there is an immediate deceiving , when a man is meerely coozened , because there is a fault in his reason , and for that mistakes a thing , and so was Eve onely deceived , shee being the weaker : But there is a second kinde , when a man is not immediately deceived , but transported by a lust , and that was Adams Case ; and that lust arises from deceit : Suppose it be a lust of envie that transports a man to a sinne , although that doth not immediately deceive , yet this ( as all sinnes ) arises from Errour . Therefore when any temptation comes , see if it be a sinne , if it be a sinne , be sure thou art deceived , and though thou canst not find out the deceit , yet remember it is there , Ephes. 4. you shall finde these put together , The old man is corrupt through lusts proceeding from deceit , and be renewed in the spirit of your mindes after the Image of God in holinesse and righteousnesse , which comes from the Spirit of Truth , you shall finde there is not a lust but it comes from deceit , and not any holinesse , but it comes from a rectifying of the Apprehension and from Truth ; for in these two things ( marke it ) the Image of God and Satan consist : The Image of God consists not onely in holinesse , but in truth ; therefore the Image of God is renewed in holinesse proceeding from Truth : As on the contrary side the old man doth not only stand in lusts , but in deceit , from whence the lust comes . Therefore take heed of that deceit , and know this , when any sinne is committed , it is contrary to Truth , to the Law , to this knowledge , and let that be an Argument against it . I cannot stand to presse it more : So much shall serve for this point . The end of the Eighth Sermon . CERTAINE SERMONS VPON HVMILIATION . The Ninth SERMON . ROMANS 1.19 , 20. Forasmuch as that which may be knowne of God , is manifest in them , for God hath shewed it unto them . For the invisible things of him , that is , his eternall power and God-head are clearly seene by the creation of the world , being considered in his workes , to the intent that they should be without excuse . THe third point then which now remains to be handled , is this , There is so much revealed to every man , as will make him inexcusable , we see the words are cleare , GOD hath made it knowne to them by the Creation , by his workes , to the intent they should be without excuse ; or if you will translate it , so that they are without excuse , the words will beare either . There is so much revealed then , as will make every man inexcusable : For the manifestation of this Truth , goe no further than this Chapter . First , consider , God hath made himselfe knowne to every man by his workes of Creation , this is the booke every man may reade , this is exposed to every mans eye , it is a language which every man understands . Secondly , you shall see what they doe , they did not glorifie him as GOD , neither were thankfull , but became vaine in their imaginations , and their foolish hearts were full of darknesse , that is their carriage towards God. Thirdly , when God doth behold this carriage in them , he gives them up to a reprobate sense , to vile affections , to their hearts lusts , till they be full of all unrighteousnesse , as it is expressed in the latter end of the Chapter , because they regarded not to know God , he delivered them up to a reprobate minde , to doe things uncomely , being full of all unrighteousnesse . And if you marke this prophecie , you shall see how God is excused , and how all the world is inexcusable : First , God did that which was sufficient on his part , he made himselfe knowne . Secondly , they did wilfully and stubbornely despise this knowledge , they regarded not to know God , nor practised according to knowledge , but provoked him with their sinnes , and became vaine , making no conscience of offending him : Then comes in this in the third place , they are delivered up to a reprobate sense , so as they cannot heale themselves , they are brought to an irrecoverable state , as a man in quicke sands that goes deeper and deeper , and knowes not how to get out , they are given up to vile affections , so as they cannot loose themselves out of the bands of the Devill , but marke the progresse : First , God reveales himselfe , then they provoke him by precedent sinnes , then he gave them up to these affections . But to open the point at large , and to shew the excuses men have , and their weaknesse , and how they are taken away , and then it will be evident that all men are inexcusable . The first pretence men have , is that they know not God , they are not acquainted with him , they are ignorant of his wayes : That is easily answered , that they that know him least , yet have so much knowledge as will make them inexcusable : They that have onely beene acquainted with the Creation of the world , salvage men that never heard the Word , that were never acquainted with the Scripture , yet these know God , for God hath manifested himselfe to them . This I proved at large in the former point , so that no man can deny but he knowes God , that is , that there is a God , and this very thing , if no more , is enough to make them inexcusable , for they knew God , but glorified him not as God : when such a man knowes there is an almighty power , by his naturall wit , hee is able to deduce , if there be a God , I must behave my selfe well towards him , I must feare him as God , I must be affected to him as God , I must worship him with all reverence as God ; but the most ignorant man confesses there is a God , no Nation denyes it , but how farre are they from glorifying him as God ? from carrying themselves towards him , as it becomes men to carry themselves towards an Almightie God maker of heaven and earth . But secondly , the second pretence is , but God requires more of mee than that , if that were enough to know God , that there is an invisible God , to acknowledge the Deity and eternall Power , it were well , but God requires more . To this I answer , God requires no more of any man than either he doth know , or might have knowne ; goe thorow the whole Vniverse , all men of the world that are or have beene , and I say , God requires of no man more than either he doth know , or might have knowne : I put that in , because there be many men that might know more than they doe , spoken of 2 Pet. 3.5 . Some there are that are willingly ignorant : He meaneth men that are willingly ignorant of some things , but it is all one as if they knew them . And this makes men of this Nation inexcusable , as your ignorant Countrey-people , who though they know nothing , yet because they might have knowne , they are as inexcusable as if they had knowne as much as any ; for though every Parish have not a preaching Minister , ( which is a thing much to be wished ) yet there is no Countrey but some light is set up in it , whither they may resort if they will , and this will make them inexcusable : So they that live under much meanes , that are ever learning , and never come to the knowledge of the Truth , and so have brought a sottishnesse on themselves , they are inexcusable , because themselves are the cause of their not profiting , as a man that is drunke , though he is not able to understand the commands of his Master , yet because he was the first Author of the drunkennesse , ( which caused such sottishnesse ) he is inexcusable ; so they that neglect the Word , or when the Word enters not into the heart , because men delight not in it , ( as you shall finde these put together , Prov. 2.10 . When wisdome enters into thy soule , and knowledge delights thee ) when the cause that men profit not , is because they delight in other things , the streame runnes another way ; and so as the Sunne puts out fire , and the outward heat extinguisheth the inward heat , so they doe drive out the Word by divers lusts , when they might have abstained from those other delights , and have attended to the Word with more diligence , they are inexcusable : So that God requires no more of any man , than either he doth know , or might have knowne . The third pretence is , and that is greater than the other two , I but wee have no ability to performe the things wee doe know . That every man is ready to say , Who is able to practice according to his knowledge ? To this I answer , It is false , there is ability in every man to do according to that he knows ; for so farre as light goes , so farre there is ability in the will and affections to follow that light ; there is a common light in men that are in state of unregeneration ( indeed sanctifying light they have not ) and they are able to goe as farre as their light goes , and I will appeale to any mans experience , let him looke backe to the course of his life , and examine himselfe , was there ever any particular action in all thy life , from which thou wast so hindered , that thou canst say thou couldest not doe it ? was there ever any particular sinne , of which thou couldst say , this sinne I could not abstaine from ? And howsoever we may make it a matter of dispute in the Schools ; yet the worst man , one in whom we may thinke corruption of nature to be most strong , when he comes to die , he doth not excuse himselfe , but acknowledge he is guilty . If you consider the nature of liberty , there a spontaneity in beasts , by which they are carried to that which their appetite desires , but that is not Liberum , though Spontaneum : But when a reasonable creature lookes on a thing as Elegibile or non Elegibile , and not only so , but is able to reason on both sides , is able to see arguments for both , that makes it differ from Spontaneity , when there is no outer impediment , when you may take or refuse it , when you have Arguments to reason , and see the commodity and discommodity of it , your will is now free , so that I may truly affirme every man hath a free-will to doe that , for the not doing of which he is condemned ; marke it . But you will object , I but a man is condemned for not beleeving , for not turning to God , for not having his heart changed , for not being a new Creature , but these no man hath power to doe ; therefore a man is condemned for something which he is not able to doe . To this I answer , It is true , a man hath not power to performe these , but yet withall , I say , he hath power to doe those things , upon the neglect of which , God denyes him ability to beleeve and repent : So that , it is true , though a man cannot beleeve and repent , and neverthelesse for this is condemned ; yet withall take this with you , there be many precedent Acts , which a man hath in his liberty to doe , or not to doe , by which he tyes God , and deserves this Iustly , that God should leave him to himselfe , and deny him ability of beleeving and repenting , which as a necessary duty lyes on him : So that though a man hath no ability to doe this , yet he hath ability to abstaine from the things , by the which he provoks God to anger , and by which he deserves this at his hands , not to be able to beleeve , &c. For proofe goe to this Chapter , They knew God , but they glorified him not as God , therefore ( they having not done the precedent Acts which they should have done ) saith the Text , God gave them up to their lusts : He tooke away all ability to repent , he deprived them of all the sparkles of common grace and knowledge which before they had , but this is a thing which they themselves deserved first . So much for the Third , when we come to the use we will be more large . Fourthly , men excuse themselves from this , their natures are corrupt , and they have strong inclinations , strong lusts inclining them to this or that sinne which they cannot resist , therefore are excusable . To this I answer , It is not so , none hath so strong an inclination to any sin , but he is able to resist it . This is the Argument ; Let a man have hell and death set before him , nay , let some temporall shame or punishment be set before him , which hee shall immediately undergoe , when such a sin is committed , and see if this will not restraine him , when the lust is most impetuous . Therfore it is not , because he cannot restraine it , but because he will not . Secondly , hast not thou brought on thy selfe that strong Inclination , that strange power of sinne ? Art not thou the cause of it ? For though there be originall sin in us , yet we may intend that originall sinne by frequencie in any actuall sin : As Varnish intends colours , it puts on no new colours , but intends it , makes it more bright ; if there was a glimmering light before , addition of light makes the former light greater , so frequencie of sin , makes sinne more active , more efficacious , more vigorous , as humours being accustomed to a place , are ready to breake forth there ; so a sin wherein you have had an issue , wherin you have given your selves liberty , there sin gets greater victory over you ; therefore consider if you be not guilty of the power of sin , of the impetuity of your lusts . Lastly , consider if you have not deserved that God should give you up to these lusts ; many are taken in sin , as the fish on the hooke , which cannot get off , it seizes as an Apoplexie on a man that cannot be cured : When the sinne gets ground , it is like the sea , getting ground on the land , which cannot be recovered . I confesse this is the Case of many hundred men , but consider if you have not made way for this ; for as the lower stayres lead up to the higher ; so there be lesser sins which make way for greater , not by way of efficacie , as Acts beget an habite , but by way of merit , God may Iustly give them over to this strength of sin : Therefore though their lusts bee strong and impetuous , yet this doth not make them inexcusable . Fifthly , when none of this will serve the turne , then they are readie to lay it on their temptations : How can a man doe otherwise when it stands in such circumstances , that is , subject to such company , to such occasions , such businesses , and so many things to draw him away : When that within will not excuse him , he comes to that without . To this I answer , when a man is drawne to any thing without , it is the concupiscence within that doth it ; put fire to that which is not combustible , it will not burne , it is the corruption within that doth all . Therefore , observe that in Act. 5. It is Peters speech to Ananias and Saphira , Why hath Satan filled thy heart ? As if he had said , It is true , Satan hath put this into thy heart , he hath tempted thee to the sin , to lye to the Holy Ghost , but know , thou wast the cause of it , thou hadst the keyes of thy heart , if thou hadst not suffered Satan to have entred , he could not have done it . And besides , consider if thou hast not put thy selfe into this Temptation ; It is one thing for God to lead into temptation , and another thing to lead our selves into it . You know what is said of Ahaziah 2 King. 8.27 . He walked in the wayes of the Kings of Israel , and did as the house of Ahab had done , because he had the daughter of Ahab to wife : As if he had said , It is true , it was Ahabs daughter that led him into those sins , but he led himselfe into the temptation , he should not have married Ahabs daughters : Consider whether thou hast not put thy selfe into this circumstance , and led thy selfe into this temptation . Last of all , another Pretence and Excuse is , as I have the temptation that others want , so I want the means others have ; If I had the means others have , I should doe well enough . I answer , first consider if thou hadst not meanes , and didst not profit by them , consider how many meanes God affoorded thee , from whence thou receivedst not that fruit and profit , which thou mightest have done : And if thou didst not , and God deprived thee of the meanes , know thou art the cause of it thy selfe : for when men neglect the meanes , when God shall set up a light , and men will not worke by that light , he doth , as Masters doe with their servants , when they set them a candle , and they play by it , and will not use it as they should , they take it away in anger ; so God removes away the light , he takes away the Gospell , he sends a famine of the Word , when we neglect it , or as parents doe , when their children play with their meat , they take it from them : When men will not use their Talents , God takes them away , and this Talent of the Word above all other , when it shall be abused , and not used to Gods glory . If all this will not serve to excuse them in generall , then are they ready to excuse themselves , in particular : First , by denying the fact ; or , Secondly , by slighting the fault . First , by denying the Fact , they deny that they are guilty of a thousand sins of which they are guilty ; this disposition you shall finde in them in Malach. 1. You have despised me , and you say , Wherein have we despised thee ? And you have robbed me , and spoiled me , and you say , Wherein have we robbed thee ? And you reckon it a wearinesse to serve the Lord , and you say , wherein are we weary ? So it is the nature of man to deny the Fact , if it be possible : See Gods answer , when they have asked these questions , You have offered the lame and blinde in sacrifice . Consider what you doe ? doe you not despise God in the prayers that you make , doe not you performe them in a sleight and perfunctory manner ? Doe you not offer to God of the worst ? There be men that Salomon speakes of , that despise their way , that is , some things they neglect , which they thinke are not worth looking after , some things they reckon as trifles , which they will not care for , this is to despise God. Secondly , If they cannot deny the Fact , they sleight the Fault , and one of these they say , either the sinne is small which they commit , and hope that will excuse them ; or if they be greater sins , they fall into them by humane frailty , and infirmity , and are sorry for what they have done , so extenuating what they doe , and making it a matter of nothing . But to answer first for small sins , sins are not to be measured by the bulke , but by the circumstances with which they are committed , though thou thinkest it a small sin in it selfe , yet considering it with the circumstances it may bee great : A sin committed against light of conscience , and with deliberation , is a great sin , as the Prophet that turned another way , it was a small thing for him to doe it , yet having the sure Word of God for a rule not to doe it , you see God punished him , not , as for a small sinne , and he being just , we may argue from the greatnesse of the punishment , that the sin was great ; so Adams eating of the forbidden fruit , to eat an Apple was a small matter , but there being the Almighty God's Command to the contrary , the punishment shews what the sin was : So men thinke that to sweare a small oath , is no great matter , but Christ saith , Let your yea , be yea , and your nay , nay ; and when God hath commanded a thing , though it be never so smal , yet that makes it great : so it was a small thing for Saul to sacrifice before Samuel came , but you see what it cost him , God for that cast him away for ever ? So in the things you reckon small , take heed you be not deceived , be the thing never so small , yet for that you may be contemned , as well as for the greatest sin , for he that is unfaithfull in the least , will not be faithfull in much : And take the least sin , there is the same reason of sinfulnesse in that , that is in the greatest , as a drop is water , aswell as the Ocean : If thou abstaine from sin , because there is an Antipathy between sin and thee , as it is with every man after regeneration , thou wilt abstaine from all sins . You know a Pigeon wil not meddle with any feather of an Hauke , because there is an Antipathy between them , and the sheepe hates every Wolfe , and men hate every Toad , his stomacke rises at a little Toad ; so a right gracious heart abhors every thing that is evill , and cleaves to every thing that is good , indeed he failes much in performance , but his heart is sound . Againe , there is no small sinne , but it makes way for a greater , as playing at small games , makes us afterward to play at greater : Therefore the littlenesse of the sinne excuses not ; for one sin admitted is of great consequence , because it drawes on many that are great . Now for the second , some they say are small , some are great , and for them that be great , they commit them by Accident , out of infirmity , and are sorry for what they have done . You must know this , if they were committed by infirmity , the Excuse were good , for even the faithfull themselves fall into divers sins out of infirmity ; but take heed of deceiving thy selfe . If thou findest this thy Case , that thy heart is renewed , that thou wagest a continuall warre against thy sins , resolvest never to make peace or truce with them , usest all meanes thou canst againts them , admittest of no occasion to lead thee to sin , and yet fallest into it against purpose , and sincere desire of heart , it is a sin of infirmity , and God will so Iudge of it , but put case thou holdst not a continuall war with thy selfe , but sayest , I see it is a sin which I am strongly inclined to , I shall be weary with resisting , therefore I must give out , I cannot choose ; now if thou leave striving , and lay downe thy wasters , this is not a sin of infirmity . Againe , if thou keepest company that leads to that sin , of dost venture on that occasion , beholding such objects walking on the brinke and comming neere the sin . It is a false pretence that thou fallest into it by infirmity , or by accident , for thou allowest thy selfe in it , thou lyest and continuest in it . So againe , hast thou used thy uttermost power , hast thou prayed hard against it , nay , hast thou fasted and prayed against it , for some devils cannot be cast out without both : Indeed if a man use all his strength to resist it , he shall fall into it seldome , and it is to be excused thus , but if otherwise , it is no sin of infirmity . But they say , I am sorry for what I have done ; Take heed thou be not deceived in that . Is it not a false sorrow ? art not thou more sorry for the effect of sin , than for the evill of sin , for the burning of the coale , than for the blacknesse of the coale ? There is much present evill in sin , that may make thee repent it afterward . Againe , if it be not so , is it not a slight sorrow ? not proportionable to thy sin : Is it a sorrow that continues on thy heart ? Is it a sorrow effectuall to worke any change in thee , to prevent sin for the time to come ? Otherwise , if thou say thou art sorry for it , and yet fallest into it againe and again , it is no true sorrow : Goe to thy Neighbour and say , I have done thee an Injury , and am sorry for it , and yet fall into the same againe and againe , it will seeme that it was but a false sorrow : So if thou dost pretend sorrow for thy sins , and yet relapsest into them againe , it is a slight sorrow that God regards not . So much shall serve to take away the Excuses , learne to lay this to heart , and consider it , and see how you be inexcusable : Now to make use of it . The first Vse is to justifie God , learne to lay the blame where it is , that is , on our selves ; thinke not that God condemnes any without cause , for every man is inexcusable . And here this point is specially to be marked : I doe not say , men are inexcusable only , in regard of Adams sin ( that being a Truth we all assent unto , that in regard of Adams sin , the ability we had , we lost in him ) but I will goe further , men are inexcusable in regard of their present condition , and their actuall sins , marke it well . The reason whereupon he inferres that they are inexcusable , is ; God hath made himselfe knowne to them , namely by his workes and creation , he goes not to Adams sin , but they had knowledge enough ; this knowledge they practised not , and in regard of the present actuall evils which they committed , they are inexcusable . Therefore , that God may be glorified and justified , that he may be true , and every man a lyer , know that God condemneth not for any more than he hath revealed , as some have onely the Law of Nature , so they are condemned onely for breaking that Law , they are not condemned for not worshipping God according to the Law of Moses or the Gospell , but simply and onely for breaking the Law of Nature ; They that have sinned without the Law , shall be condemned without the Law , Rom. 2.12 . That is , at the last day there shall no more be laid to their charge , this you knew , and this you broke : So againe , they that onely knew the Law of Moses , yea , at this day , if there be any Iew in the world , which never heard of Christ , which never had meanes to know him , he shall not be condemned for not beleeving in Christ , but for the breach of the Law of Nature , and the Law of Moses , and the reason is good , for by the same reason that the Gentiles shall not be condemned for breaking the Law of Moses , by the same equity and ground , they that have not the knowledge of the Gospell , shall not be condemned for breaking the Law of the Gospell : So that if wee consider this , There is no man ( goe thorow all ) but God shall lay this to his charge at the day of Iudgement ; Doe not say , I bound thee to impossible things , that I laid on thee a Law , thou couldst not keep , thou shalt not have this excuse left thee , I gave thee ability to doe much , but thou didst not doe that thou wert able to doe , for that is the condition of every man , he is able to doe more than he doth , and if any man perish , it is for not doing the things he was able to doe . But you will say , God might have revealed more . I answer , God doth lead along , but men doe Ponere obices , lay blocks in his way ; God deales not only in Iustice , but in much mercy with any vessell of wrath : Indeed he loves the godly in a speciall manner , but mercy he shewes to every man , and the reason why he is not brought to more light , is , because he layes blockes , and when God reveales still , he layes more , till at length there be an end of his patience and long-suffering . To give an instance in Saul and David ; God led Saul along , but he sins still , God leads him on , till at length hee went his way , and God leaves him quite ; but in David you shall finde as many frailties as in Saul ; if you looke on Davids nature , the strong temptations to which he was subject , he was ready to lay blockes too ; but because God had a peculiar love to David , he removed them all ; yet God dealt with Saul in much mercy , he shewed much patience , and long-suffering ; but David he loved with a peculiar love , therefore he carried him thorow all : So it is with all the faithfull , I will put my feare in thine heart , that thou shalt never depart from me , saith God. But , you will say , this is to preach Free-will , and if men have free-will and be condemned for not doing what they might doe , what is the difference betweene the Doctrine of the Papists and this ? I answer , Though there be a free-wil to doe that , for the not doing of which they shall be condemned ; so as you cannot come to any particular that these men cannot doe , yet God hath kept it in his power to draw whom he will , to sanctifie whom he will , for God keepes these two together , he keepes men within compasse of common grace , so that they may doe much of themselves , and the changing of mens hearts , the enabling of them to beleeve effectually , or repent , the drawing of them to God , that is , proper to God : So that these may well stand together , this freedome they have , yet it is not in any mans power to beleeve , to repent effectually . The second use we should make of it , is for practice ; learne hence then to justifie God , and to condemne our selves , to thinke well of him , and ill of our selves , to give him the glory of his mercy , and patience , and long-suffering ; and to take shame to our selves , lay the blame where the blame ought to be laid : for let a man have committed never so great , never so many sins , if he hath something to say for himselfe , he will never be humble ; labour to come to this , to see that thou hast nothing to say for thy selfe , to see that thy sin is out of measure sinfull , as indeed it is ; and this will put a necessity on thee , and teach thee to love much , because much is forgiven thee , and till this thou canst not be a man fit to come to Christ : Therefore you shall finde these two expressions , Rom. 3. All are under sinne : And the like is in Galath . 3.22 . He hath shut up all under sin , that the promise by the faith of IESUS CHRIST might be given to them that beleeve , that every mouth may be stopped . That is , before God will shew mercy , he will bring them to see that they are inexcusable , that their mouths may be every way stopped , that they may have nothing to say for themselves , that they may have no excuse , no Postica , no back-doore when a man is shut up in sin , when there is no evasion , nothing to extenuate sin withall , then his soule is humble , and begins to sin●e before God ; then he sees the necessity of comming to Christ , and is brought into the case they were in , in the second Chapter of the Acts , Men and brethren , what shall we doe to be saved ? As if they should say , before we thought we were in a good condition , at least we had something to hold by in our apprehension , but when Peter shewes them their guiltinesse , then , men and brethren what shall we doe to be saved : This is it the Scripture cals , Afflict your selves , Iam. 3. Now the Greek word for Affliction , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , when sorrow stands round about a man , when there is no way to get out , when one is hedged in on every side , for when there is any scape , it is not properly an Affliction , because there is an evasion , a way to helpe out , but that makes it an Affliction , when it compasses us round , when we have nothing to say , when all objections are removed , so that we are througly convinced of sin , this stirres up present apprehension of danger , present sorrow for sin , and when any Affliction is present , it will have present ease . There be many excuses , but when the Holy Ghost removes all these , then men are driven to Christ , indeed ; before they clave to sinne , as to their Center , still departing , and loath to depart , for men come out of the state of unregeneration , as Lot did come out of Sodome , who was so loath to come out , that the Angell was faine to draw him out ; so till we be all nothing , till there be no twigge to hang by , till there be no Fibrae to nourish us on our owne bottome , we will never come to Christ : as Ioab , if he could have escaped Salomon , he would not have flowne to the hornes of the Altar , but when he saw no hopes , then he laid hold on them , and said , If he will kill me , he shall kill me here : So if we can subsist in our naturall condition wherein we are , we will love it , we will cleave to it ; but when God hath ferited us out of all our turnings , that there is no hope left , then we goe to Christ , then we take hold on the hornes of the Altar ; as when a man hath a cord let downe to him into the sea , you need not bid him hold fast : So when God takes away all excuses , takes a man quite from his owne bottome , cuts him from the root of Nature on which hee grew , this makes him come to Christ. When we tell men of their sins , that they are accursed , that doe not keepe every part of the Law , they deale with us as the Aegyptians did , when it was told them , that in every house the first borne should die , except the destroying Angell saw their doore-posts sprinkled with bloud , they regarded it not , they minded it not , till the very day , and then where the bloud was not found , they died for it : So we may tell you of sin , of the danger you are in , we may tell you , that you shall die , yet you beleeve it not , only a few , whose hearts are sprinkled with the bloud of the Lambe , they indeed defer it not , for they doe not know how soone the destroying Angell may come . Therefore labour to be convinced , this is to know what a Mediatour is , and not to have it in speculation only . And here it were good to consider , what that is that holds men on their roots ; there is an Anchor under water , though men see it not , that keepes them in their old condition , if we could hit on it . And it is either Inconsideration , men consider not what they have to doe , they look not about them , according to that in Deut. 29. You have seene all what the Lord did to Pharaoh , but the Lord hath not given you hearts to consider it to this day : Now if you aske what Consideration is ; I answer , Consideration is nothing else but an Act superadded to Knowledge , when a man not only knowes , but returnes and reflects on what he knowes , when he stayes and abides on it , when he lookes round about a businesse , not on a corner of it , but fully and weighes every circumstance : Therefore we are said to ponder our wayes , when wee doe not onely looke to that which is present , but to the time past and to come , when all things are taken in : Now when a man shall lay all together , when he shall consider , that is , thinke seriously , and remember that he hath but a little time to live here , and that there is another place where he shall live for all eternity , that he hath an immortall soule , and that his state is dangerous , that his sins are great , and the wrath of God is as a consuming fire ; when these are laid together , when he considers them , and stayes on them , by these means he comes to see with his eyes , and understand with his heart , and to be converted and healed ; but because men doe consider , thence it is that they grow on their roote still , and are not brought to this inexcusablenesse , nor have all Arguments taken away . Or another reason is , some Lust , 2 there is world credit , riches , pleasures , or something which they are loath to part with , the rich man will not part with his possessions , they in the twelfth of Iohn will not part with their credit with the Pharisees , Ieroboam will not part with his Kingdome , till these Arguments shall be answered , and God shall cut off those snares , for so they are termed , 2 Tim. 2.25 . Waiting if God will give them repentance , to know the truth , and to come out of the snare of the Devill , who taketh them at his will : The meaning is , every man , before he be regenerate , is holden by some snare , the snare is some lust , the root of it is some false reasoning ; now when men come to know the truth , and to be delivered out of the snare of the Devill , when God convinceth a man , and opens that truth , undoes that false reasoning on which that lust is founded , he cuts the snare asunder , and then they are set at liberty : Every man saith , I cannot live without credit , without my state , without my kingdome , ( as every man hath a kingdom of his owne ) when God teacheth that this is vanity , and if we will be happy , the best way is to serve God with a perfect heart , when God teacheth the contrary Truth , then he is out of the snare of the Devill , when he hath awaked his conscience , that he is sicke of sin , that he feeles his rebellions , then the thing he magnified before , is nothing now ; As when a man is sicke , the houses and orchards he magnified before , are now not regarded , his dainty fare , and gorgeous apparell , he hath no pleasure in them , for he is sicke : So it is with the Soule when God chargeth sin on the Conscience . Againe , when God shewes better things than these , as Heb. 10.34 . They had in heaven a better , and an enduring substance , and therefore cared for nothing : They cared not for parting with their goods , when they had another righteousnesse to trust to : So when God opened the heavens and shewed himselfe to Paul , He reckons all as dung and drosse , he doth not magnifie what he did before . And thus are men freed from the snare of the Devill : Therefore when a man shall deferre and thinke I am ready to come , but I will not yet : I say , these must be taken away , for they are false reasonings by which we are built on our root : Now when a man shall be perswaded of the danger of putting the evill day farre from him , when the Holy Ghost shall give him wisdome to number his dayes , then he will take to himselfe new thoughts . Every man naturally feares death , but because it is farre off , no man regards it ; and so because we put the evill day farre from us , we turne not to God ; now when God shall convince a man of the Truth , and teach him to number his dayes : Wel , thou art now in healt● and strength , but when thou commest to num●ber the dayes that remain , they are very small . Put case a man had an hundred dishes of meat before him , if one come and sayes , Take heed what you doe , for one of these dishes is poison , he will not taste of any of them , except he have taken an Antidote before : So when the Holy Ghost teacheth , it is true , In one of these dayes is death , thou shalt finde poison that shall take away thy life ; whether first or last it is uncertaine , if thou were wise to consider thy latter end , that is , if thou hadst the wisdome , which God must teach , thou wouldst see little reason , why to venture thy soule on one of these daies , if thou hast not made thy Election sure ; for this is as to eat of one of those dishes when there is poison in it . Therefore consider ( beloved ) what uncertainty of life there is , what it is to venture the soule , and what eternity is : When God shall each this , and stirre up present affections of feare , and apprehension of wrath , it will teach a man not to deferre , but to come home speedily . Againe , when this place of Scripture , and the like , shall be seriously considered , That if the Good-man of the house knew at what time the Theefe would come , he would have an eye to him ; That Christ hath threatned all before hand that doe not watch , And I will come at a time thou thinkest not of me : If thou didst consider this when thou art most secure and furthest off from God , in the midst of thy jollity , and fast asleepe , I will come at a time when thou lookest not for me : And didst thou thinke this threatning in vaine ? Didst thou beleeve this Scripture and lay it to heart ? thou wouldest not deferre thy Turning to God. Againe , consider , put case thou hast liberty , if sicknesse come and give thee warning , alas how farre art thou from being able to repent ? Are the times in thine hand ? Must not the Holy Ghost change thine heart ? If thou dost now take resolution to amend , hast not thou cause to suspect that it proceeds from selfe-love ? For if it had beene not of love to God , wouldest thou not have turned sooner ? And if it be out of selfe-love , God accepts it not . All this while wee have spent in shewing the Disease , and now wee must shew the Remedy . FINIS . A SERMON PREACHED AT A GENERALL FAST BEFORE THE COMmons-House of Parliament : the second of Iuly , 1625. In the time of the Plague . By the late faithfull and worthy Minister of IESUS CHRIST , IOHN PRESTON , D. in Divinity , Chaplaine in ordinary to his Majestie , Master of Emmanuel Colledge in Cambridge , and sometimes Preacher of Lincolns INNE . LONDON , Printed by R. B. for NICHOLAS BOURNE , and are to be sold at his shop at the Royall Exchange . 1633. A SERMON PREACHED AT A Generall Fast , before the Commmons-house of Parliament , Iuly 2. 1625. NUMBERS 25.10 , 11. And the Lord spake unto Moses , saying , Phinehas the sonne of Eleazar the son of Aaron the Priest , hath turned my wrath away from the children of Israel , ( while he was zealous for my sake among them ) that I consumed not the children of Israel in my jealousie . WE are met together , you know , to sanctifie a Fast to the Lord. I will therefore speake a word , or two , of that Dutie , before I come to the Text , which I have read to you : But I will doe it briefly , the Common place thereof , being too large a subject at this time to enter into . And first , wee will say thus much to you ; That this duty is a necessary , not an arbitrary thing , which wee may doe , or leave undone at our pleasures : You know there be many examples of it , many commands for it in Scripture ; but of them wee will onely repeate two : The first is that in Ioel 2.15 . ( a place you wel know ) Sanctifie to me a Fast , call a solemne Assembly . When the Lord began to send Iudgement on the Land , he straitly enjoyned the performance of this dutie , which showes that it may not be left undone at pleasure . To which I will adde that in Esay 22.12 , 13 , 14. The Lord called in that day to weeping , and mourning ; but because at that time they fell to rejoycing : It was revealed by the Lord of hoasts , that that sinne should not be purged away till their death . When there is a time for Fasting , and when there are Iust occasions for mourning and humiliation , the Lord doth then so require it , that if you doe it not , but will doe the contrary , the Lord will never forgive it ; it is a sinne that shall not be purged away till you die . You will say then , What is a Fast ? In a word , a Fast is nothing else but the sanctifying or setting apart of a day for humiliation , reconciliation , and reformation . I say , it is to sanctifie a Day ; because the day of a Fast must be equall to the Sabbath ; the very word used in that place of Ioel , Sanctifie to me a Fast , shewes as much . In that day you may doe no servile worke , but must keepe it holy to the Lord. That you have to doe in that day is first to humble your selves , as in that place of Ioel , Turne to me with fasting , mourning , and weeping . Secondly , it is for Reconciliation , Lev. 23.27 . it is called a day of Atonement . Lastly , it is for Reformation , and therefore in the day of fasting , the whole people entred into covenant with God ; as in Nehem ▪ the ninth chapter , and the beginning of the tenth verse , you shall see the Princes , and people came altogether , and seale a Covenant to the Lord , to reforme their sinne of taking strange wives , and entered into a curse , and an oath to walke in Gods law . I will say no more of that , but will onely tell you , what are the failings which we are most subject to in this businesse ; for wee may know the disease by the medicine : if God takes great care to prevent our falling into a sinne , it argues that we are apt to fall into it . And first , 1 we are very ready to rest in the worke done , in opere operato , to thinke that the very action will please GOD. Therefore it is carefully added in Ioel 2. Rend not your clothes , but your hearts : that is , when you come to sanctifie a Fast , doe not thinke that the very outward performance of the duty moves mee : It is the heart that I looke to , therefore you must take care that at this time , your greatest businesse be with your hearts . Lev. 23.29 . He who in that day ( meaning the day of the annuall Fast , which was then instituted ) doth not afflict his soule ( for so the word is to be translated ) shall be cut off from his people . The outward performance is not the thing that God respects , or accepts ; he doth not regard that , ( for hee is a Spirit , and beholds the behaviour of the spirit ; ) he considers how we are affected in secret before him . 2 A second thing werein we are apt to faile , is , to thinke that One day is enough , and when that is done , there is an end of the businesse : but it is not so , that is but the beginning of it . Esay 58.5 . Is this a Fast , to hang downe your head for a day ? Is it to bow it downe as a Bulrush ? Bulrushes you know in a storme hang downe their heads , but when faire weather comes they lift them up againe . So when affliction is upon us , we are apt to humble our soules for a time , for a fit ; but when a little peace or prosperity comes , we forget to be longer humbled : whereas the end of a Fast , is so to begin the worke of Humiliation , that we may the better continue it afterwards . 3 A third defect is this ; we are perhaps content to doe the duty , and with some affection too , but there followes no reformation of life . Therefore in the same Chapter , see how carefully that is put in ; Is this an acceptable day to the Lord ? Will I accept such a Fast as this ? When you finde pleasure , and continue in strife and debate ? That is , the Lord regards not the bare performance of the duty , unlesse the end of it be attaynd ; now the end of it is nothing else , but that every man in particular reforme the evils he is subject to ; yea , his particular weaknesses , and personall infirmities , the mending of which , is carefully to bee endeavoured when we sanctifie a Fast to the Lord ; else we assemble together for Wine and for Oile , Hos. 7.14 . As if hee should say , you have not sought Mee when you howled upon your beds ; but your Wine and your Oile : That is , men are affected with the Iudgements of the Lord , they desire to have them removed , they wish for ease and prosperity , and for that they assemble themselves ; but to Me , saith he , ye returne not . A beast will doe as much when it feeles any evill oppressing it ; and therefore God cals it , howling on their beds , an action proper to beasts : but the Lord lookes , that you seeke him in sincerity , and that you labour to make your hearts perfect in him . In a word ; to conclude this , remember , That there is a double performance of every holy duty ; one is , when we doe the worke as a taske , and are glad when it is over ; when we doe it as servants that doe eye-service to their masters : 1 another is , when not onely the thing is done , but your hearts also are wrought upon ; for that is the end of the outward performance , and the worke is so farre accepted as it hath an operation on our hearts and affections . 2 It is so in every duty ; as in Prayer , when you call on God in private , doth God regard the words of a prayer ? No , but ' its working on your hearts , ' it s humbling of them , ' it s bringing of them into frame , and making them perfect with God every day , by a thorow renewing of your repentance , and this is the doing of the thing . Amongst your selves , if a servant doth onely make a show of doing a thing , it is not regarded ; but hee that brings the thing to passe is accepted of you : and that is it , which the Lord requires and accepts in our performances . Now we shall see that this Text will helpe us to all that is required in a Fast , as will appeare in the particulars . Phineas the sonne of Eleazar , &c. ] In the former part of the Chapter the disease is set downe , and that is Sinne , ( which is indeed the onely disease of the soule ) illustrated from two consequents . First , from the wrath of God , who ( as the Text saith ) was very angry with Israel , for they had committed whoredome and joyned with Baal-Peor . That was the disease , the sin , for which they had brought on them Gods wrath . And secondly from an effect of that wrath , the Plague ; ( God struck them with pestilence , that is the punishment . In this verse is set downe the remedy , and that is the turning away of Gods wrath . For as the Physitian sayes , Morbi curantur contrarijs , so it is true in Divinity : as the wrath of God was the cause of the Plague , so the turning away thereof is the remedy . This turning away of his wrath , is set forth by the cause of its turning away ; and that was the zeale of Phineas , while hee was zealous for my sake ; and that is made good by two reasons . One is in the latter end of my Text ; therefore have I not consumed them in my jealousie . As if hee had said , If Phineas had not beene zealous , my jealou● should have burned more and more , and the jealousie of that should have beene utter destruction . The second is Gods owne Testimony , set downe before my Text. The Lord himselfe said unto Moses , that his wrath was turned away . I will say no more for opening the words ; but in them you shall see these five points lye evidently before you . First , in that the removall of the Plague is attributed to God , and to the turning away of his anger , this is clearely deduced : That it is God only that doth good and evill ; for you see his anger brought the Plague on them , and the turning away of his anger healed them againe . Secondly , it is sin that causes Gods anger : anger in God hath alway relation to sinne , for sinne is the cause of it . Thirdly , the way to turne away the Lords anger , is zeale , for his sake . Fourthly , if there be want of this zeale among us , his jealousie shall grow hotter and hotter , it shall encrease upon us more and more . Fifthly , and lastly , the issue of this jealousie of his , will be utter destruction . Wee will begin with the first , 1 which is , That it is God onely , that doth good and evill to every Nation , to every Church and Kingdome , yea to every particular person . As you see here ; it was not the corruption of the Aire that brought the Plague , nor the clearing of it with f●ost and wind , that turned it away ; but the cloud of the Lords wrath shed this storme on them ; and when he was appeased with them there followed health and peace : The Lord wounds , and the Lord heales . For what is the Plague but a sword in the hand of an Angell , who drawes it out , and puts it into its sheath againe , at his Masters appointment ? And is not there the same reason of all other evils ? Warre you know is a terrible thing , when Enemies come as Bees on a Land ; but doth not the Lord hisse for them ? And againe , they are driven away as with a breath at his appointment . Famine is a leane devouring evill , which causes the Land to eate up the inhabitants thereof ; but is not the Lord the onely cause of it ? Doth not he make the Heaven as Brasse , and the Earth as Iron ? Doth not he when he will , open the windowes of Heaven , and unstop the bottels of the clouds , and powre outraine unseasonably ? And is not hee the cause of death , which is the journeys end of both the former ? To which , every one of us is subject , yet wee consider it not . Though we see men fall from the Tree of Life every moment yet wee regard it not . This the Lord takes onely to himselfe , Psal. 68.20 . To the Lord belong the issues from death : and therefore let us give to the Lord , this great Prerogative of his ; That he onely doth good and evill , and let no man question it . You will say , who doth question it ? It is very true ; we doe not question it in words , but if we question it in our deeds , it is an argument that our hearts make a doubt of it , though our tongues doe not question it . Therefore let us examine the matter . If wee thinke the Lord onely doth good and evill , why then will not we obey him and serve him , and please him in all things ? But provoke him to anger , by our words , and by our workes , as the Prophet speakes . Perhaps you will say to me , 1 as Saul answered Samuel , when he came from the warre of the Amalekites ; Oh thou blessed of the Lord , I have fully kept the Commandement of the Lord ; but saith Samuel , If thou hast done so , What meanes the bleating of the Sheepe , and the lowing of the Oxen : So I say to you , if you obey the Lord , what meanes so many sinnes amongst us ? What meanes Fornication and Whoredome which is so frequent ? What meane those Oathes amongst us , for which the Land mournes ? Not onely greater oathes , but smaller oathes , which exceed the greater for frequency , though the greater exceed them , in that they take the Name of God in vaine . Againe , what meanes the breaches of the Sabbath ? Of which I will speake a word by the way : and that you may know that I doe not blame you for that as a sinne , which is no sinne , I will make this digression . Doe you not think that Sabbaths are to be kept , and to be kept holy ? I will name but two reasons to make it good ; you shall finde them in Esay 57.30 . It is My Holy Day . First , it is a Holy Day , and if it be holy , you may doe nothing thereon that is common . A Vessell that is sanctified and made holy , 1 may not bee imployed to take up common water , or used in common services , for it is holy . So the time of the Sabbath is holy , therefore you must not spend it about common actions , for if you doe , you prophane that which is holy . 2 Seeondly it is My Day , and if it be My Day , rob mee not of it : every houre of that day that you spend in common speeches and actions , you rob the Lord of that houre , for all the day is his . And doe not thinke that men were tied to this observance onely , under the Old Testament ; but know that it continues still : 1 for doe but consider with your selves , if the Lord should have left it meerely in the power of the Church to appoint a Sabbath day , it might have been brought from a week to a moneth , and from a moneth to a yeare , and so if of meeting together had bin no necessity put upon us by God himse●fe , where would religion have bin ? And do you think God would not have provided for his Church better than so . 2 Besides , why should it be questioned , when it is transmitted to us from the most ancient times . Iustin Martyr sayes , that on the day which we call Sunday , the Christians met together to worship God ; and the people came out of the Countrey for that end , and it was a Solemne day . Tertullian in his Apologie saith as much : and therefore because they spent that day in worshiping God , all the Heathen called it Sunday . And in all ancient times it was never controverted , never called into question . 3 Againe , doe we not need such a day ? Therefore the Lord saith , Sabbath was made for man ; as if hee had said , I could have spared the Sabbath . It is not for my owne sake and for my worship sake , but for mans sake , that is , lest he should forget God , and bee a stranger to him , which would redound to our own hurt . And therefore shall not wee be willing to keepe it , when it was for our owne sakes that the Lord appointed it ? What gainers might wee be in grace and holinesse , if wee would sanctifie every Sabbath as we should ? Should we be losers by it : but this is a digression , and I speake it by the way . But marke it , I say , if you keepe the Commandements of God , What meanes this bleating of the sheepe ? These acts of disobedience on his owne Day ? We will goe on in the examination . 2 If indeed we thinke that it is the Lord that doth good and evill ; why are we so inobservant and negligent of him ? why do we reckon it a wearinesse to serve him ? why turne wee Religion into formalitie , posting over holy duties in a carelesse and negligent maner , when we should be carefull and fervent in the same ? Why is there so little growth in religion , so much barrennesse in good workes , the price whereof is more than gold and silver ? In a word , Why doe we turne the maine into the by , and the by into the maine ? That is , why goe we about all other businesse as our maine and chiefe scope , and take in holy duties by the way , more to stop the mouth of naturall Conscience ( as carnall men may doe ) than for any delight we● have in them ? If we thinke God to be the Author of good and evill , why are these things so ? Every man is ready to professe his faith in the Truth hereof , but if wee did beleeve it , wee should be more carefull to please the LORD in all things . 3 Againe , if we thinke that God only doth good and evill , why have not wee our eyes on him altogether ? why doe wee not feare him , and nothing els , trust in him and in nothing besides , depend on him , and upon no other ? In all our calamities and dangers , why doe not wee seeke to him , as to one that onely can helpe us , and heale us ? You will say , we doe depend on God , wee trust in God , and none but him ? It is very well if you doe ; but consider , that to trust in God , is to part with all for his sake , and to have an eye only unto the recompence of reward , to be willing to deny our selves in our profits , and credits , and pleasures , to be content to have him alone . Thus Saint Paul expresses it , 2 Tim. 1.13 . Therefore , saith he , have we suffered these things , for we know whom wee have trusted . As if he had said , we have parted with all , we are content to be led from prison to prison , we are content with God alone , for wee know the power and faithfulnesse of him whom we have trusted . 2 Againe , to trust in God , is then to rest on him , when the case is such ( marke it ) that if we faile we are undone , then to build on him as a sure rocke ; that is the nature of true holinesse , and exact walking , when God puts us into an exigent , removes from us friends , takes away worldly helpes , yet in this case to trust him . Thus Hester trusted God , when she undertooke that dangerous enterprize , If I perish , I perish , when if the Lord had failed her , shee had lost her life . So Daniel trusted God , when he would put himselfe upon him , being in such danger for the open profession of his Religion , which by death they would have forced him to deny . Thus Asa trusted God , when hee went with a small number against a great multitude , the Text saith of him , That he trusted in God. Now doe we thus trust him ? Surely we doe not : but when faith and sense come into competition , when they meet together on a narrow bridge ; we are readie to byas our conscience the wrong way , to goe aside , and decline the blow , that is , we are ready in such a case , though with breach of a good conscience , so to trust in God , that withall we will keepe a sure foot on some outward , probable , sensible meanes , that if God failes us , yet , wee may know what to trust to . The truth is , we doe not leane to the Lord. For what ●● it to leane to him ? You know a man is then ●●id to leane , when hee stands not on his own●●eet , but so rests the bu●ke of his body on a ra●●e , or staffe , or the like , that if it faile him , he fals downe : To rest on God in this manner , is to leane to him ; and did wee thinke that hee had all power to doe good and hurt to the Creature we should thus trust in him ; but in that we doe it so little , and so seldome , it it an argument that whatsoever wee professe we doe not indeed beleeve it . 4 Last of all ( to make an end of this examination ) if we think indeed , that the Lord only is able to doe good and evill , why do we not that which is a necessary consequent th●r●of , which you shall finde in Gen. 17.1 . it is Gods speech to Abraham , I am God all-sufficient , therefore walke before mee and bee perfect . Marke that , when any man thinkes God to be Al-sufficient , that he hath all power in his hands , that he is Almighty ( for so the word signifies ) that which will necessarily follow on this beliefe , is this ; he will be perfect with the Lord. You will say , I hope we are perfect with God : But if we be , why are our actions so dissonant ? why doe wee serve God so by halfes , and by fits ? why are we so unequall and uneven in our wayes ? we are zealous for a fit , and in some particulars , but grow cold againe , as if we never had beene the men . Wee goe on in a good course , till wee meete with some crosse , and then wee baulke it ; till wee meet with some advantage and preferment , and then we step out of the way to take it : Is this to be perfect with God ? But if wee thought the Lord to be All-sufficient and Almighty , we would walke perfectly before him . For what is the reason that any man steps out from God ? It is because he findes something in the Creature , which he sees not in God ; therefore saith God , I am Al-sufficient , that is , let a man looke round about him , and consider whatsoever it is that he can desire or need , he shall have it in the Lord , for he is All-sufficient . Why then should not you be perfect with him ? why will you start from him at any time , or upon any occasion ? And this shall suffice to make it evident , that it is a very hard thing to beleeve this indeed , that God only is able to doe good and evill . Indeed wee care for the favour of Princes , and think that they can hurt us , or doe us good ; and therefore wee are so intent about them , so busily occupied about them , but this would not worke on us so much if we did beleeve that which I have now delivered unto you that God onely is the Authour of good and evill . Therefore will wee reason with you , and see if wee can plant this principle in you , and strengthen your beliefe thereof . For it is certaine that all the errours and obliquities wee finde in the lives of men , come from this , that these common Principles are not throughly beleeved , but by halfes , and of them we faile in none more than in this ; for if we did beleeve that God is the cause of all , wee should serve him with willing hearts and ready minds in all things . It is true , we thinke God hath a chiefe hand in good and evill ; yet we think the Creature can doe somewhat too , but consider this one reason . If the Creature were able to doe you good or hurt , I will be bold to say to you , that God were not God , and you might bee absolved from worshipping him : For this is a principle planted in every mans nature , by the Author of Nature , that we regard or neglect every Creature more or lesse , as they are more or lesse able to doe us hurt : now if the Creature could but in part doe us good or hurt , wee need not then care to worship the Lord onely , for hee onely could not benefit or hurt us , but God onely is to bee worshipped ; therefore hee onely hath power to doe good or hurt . For on this ground we worship him alone ; that he onely is able to doe good or hurt , otherwise hee were not a compleat adequate God to the worship that is required . Againe , if the Creature could doe any thing , it might chalenge part in the Deity , but it is impossible there should be any more Gods than one : Therefore it is the Lord onely that doth good and evill . Thus Amos concludes it in his third Chapter , Is there any evill in the City that he hath not done ? And so we may say , Is there any good that he hath not done ; where marke the generalitie , Is there any evill that he hath not done ? Therefore glorifie him in thy life , and in all thy wayes : For , as Daniel told Belshazzar , In his hands are all our wayes . That is , we take not the least step to prosperitie or adversitie through the whole course of our life , but it is the Lord that guides our steps . Therefore in 2 Cor. 1.3 . Paul cals him the God of all comfort exclusively , so that no Creature is able to joyne with him in giving the least comfort . But you will say to me , Is this so ? Doe not we finde by experience , that riches , and friends , and credit , and wisdome and the like doe comfort us ? And that the want and absence of these doth us hurt . Yes , but I may give you this double answer : First , 1 these things are at Gods disposing and command , therefore it is not they that doe any thing , but the Lord by them . It is the hand that brings to passe a thing , yet it is not vertually in the hand , but in the will of the man that commands it . But secondly , I answer , It is not these things that do you good or hurt , but the Lord by them . You know when water heates the hand , you doe not say , the water doth it , but the heat that is by the fire in the water . When you take a medicine in Beere or Wine , it is not the Beere or Wine that cures , but the medicine that is taken in that Beere or Wiine : So it is the Lord that refreshes and comforts , hee wounds and he heales by the creature , but the creature doth neither . But you will say , this ability is borne and bred with the creature , and is never separated from it . I answer , it is very true , the Creature hath a fitnesse in it to do us good or hurt ; but it is not able to put forth that fitnesse , or that strength , till it be acted by God ; that is , till it be set a worke to doe it , by his blessing or cursing : For example , The bread hath a fitnesse to nourish , but if God sayes not to the bread , nourish such an one , it shall not be able to do it ; for we live not by bread , but by the word of God , by his blessing of it , and commanding the Creature to do it . On the other side ; take a disease , or any Creature that is fit to do us hurt , it shall not hurt , unlesse the Lord say , goe and strike such a wretch , bee an instrument of mine to punish him . Let an Axe be never so sharpe and keene , till the Worke-man take it in his hand and apply it to the worke , it shall doe nothing : So Gods blessing and cursing doth all ; for Gods blessing is nothing else , but his bidding of the Creature to doe such an one good ; and his cursing is nothing else , but his bidding of a Creature afflict such an one : and therfore sometimes men are cheered by the Creature , sometimes againe they want that cheering ; sometimes they have contentment therein , and sometimes againe they have not And hence it is , that there may be abundance of all things , and yet bee no more than as the huske without the graine , as the shell without the kernell , affording nothing but emptinesse . Againe , you may have a hundred-fold with persecution , that is , God can give you more comfort in persecution , and the want of every thing , than you had in prosperity , when you had every thing supplied : therefore in Ier. 9.23 . see how the Lord reasons , Let not the strong man rejoyce in his strength , nor the wiseman in his wisdome , and why ? For it is I the Lord which exercise loving kindenesse , and judgement , and righteousnesse in the earth . As if hee had said , if these things were able to doe you good or hurt , you might rejoyce in them , but it is I the Lord that show justice and judgement , and am onely able to doe all . So in Psal. 62.10 . If riches encrease , set not your heart on them , and why ? For power belongeth unto God. But they might object , The Lord useth the meanes ; that is answered in the last ver . It is true , but GOD rewards according to our workes , and not according to our meanes . And so much for the clearing of this : and now wee will apply it . First , if the Lord be able to doe all good , and evill , then learn we hence to see God in his greatnesse : the Lord is forgotten in the world , we doe not see him in his greatnesse and Majestie , and Almighty power ; if we did , it would draw all our thoughts and affections to him , which are now occupied about so many severall fancies : I say , they would be all pitched upon him , whereas seeing they are conversant about pouerty and riches and friends and disgrace , as able to doe good or evill : it is an argument , we attribute that to the creature which belongs to God , which is no better than Idolatry : as in Colos. 3.5 . Mortifie your earthly members , fornication , uncleannesse , and covetousnesse which is idolatry ; marke that . Now Idolatry is of two sorts , either when you worship the true God in a wrong manner , or else when you make the creature God : and that you doe either when you conceive the creature under the notion of God as the heathen did the Sunne and Moone : and as the Papists doe the bread , ( for if there be Idolatry in the world , that is Idolatry ) or else when you attribute to the Creature that which is proper to God , that is , when you place your comfort and safety in the creature , and so place your joy and delight in him . And thus wee doe when wee thinke riches or poverty by their presence or absence can do us good or hurt . Esay 41.23 . you shall see there , the Prophet useth two arguments to prove that Idols were not gods : First , They tell us , not things to come : Secondly , They doe neither good nor evill . As if hee had said , if they could doe good or hurt , they were gods : yet there is a secret opinion that lodgeth in our breasts though we observe it not , that these things can doe us good or hurt ; and therefore , because our affections follow our opi●nion , we lust after them inordinately ; and thence it is that they steale away our hearts , as as Absolom was said to steale away the hearts of the people : that is , hee who was not the owner tooke them . And secondly , he did it secretly , and so deale the creatures with us , when we have a secret opinion of them . The rich man in Luke having much wealth about him concludes , Now soule take thy ease . And when Davids Mountaine was made strong , he sayes , therefore I shall not be moved ; and have not wee the same thoughts in us ? Are not wee ready to thinke , if I had such an advantage , such a friend , I should do well ? But I say to you , that if you had all these , you should not bee a jot the better , nor in the want of all these are you a jot the worse ; for it is God onely that creates peace and commands comforts ; that you may set downe for a conclusion . That is his Prerogative Royall , and thence it is that we must love him with all our hearts , and withall our soules ; thence it is , that we are not to regard the creature at all , because he onely can make our lives comfortable or not comfortable . If this were beleeved , how would it change our joyes into teares ? What an alteration would it make in our lives ? If we did beleeve it indeed , should wee bee so taken up in seeking of wealth , and outward excellencies , and not rather in growing rich in faith and good-workes ? If it were well planted in our hearts , we should minde nothing but grace and sin : for you know grace onely findes acceptance with God , and sin onely provokes him to anger . And indeed what in the world else is worthy our intentions : you may joy in these things , but still remember the Apostles rule , Buy as if you bought not , and grieve as if you grieved not , &c. Why so ? Because these things can doe you neither hurt nor good , if they could , they might have your intentions , but they cannot . Therefore doe as Moses did , Heb. 11.27 . He endured , for he saw him that was invisible . What then ? Therefore he forsooke Aegypt not fearing the wrath of Pharaoh . When hee saw God in his greatnesse , when hee saw him that was invisible , that is , when he saw him as if hee had beene visible , it removed all feare of the creature . When a man sees the Sun , what is a Candle or torch to him ? And so will all these things seeme to thee , if thou couldst see God in his might . If God only doth good and evill , why then doe you hasten after outward things and weary your selves in vaine for that which will not profit ? Therefore the Schoole-men call sin Aversio a Deo and Conversio ad Creaturam , a turning from God , and a turning to the Creature . But you will say , to what end then are the creatures ? And what will you have us to doe ? I answer , you may make use of these things ( I deny you not that liberty ) onely use them with a dependant affection , so as still you have an eye on God ; you may take water out of the streame so as you have an eye to the Fountaine ; you may take light from the Aire , so as your eye be on the Sunne . So that if the glory of the Sunne set , you account all your light to bee gone though you have the Aire still : that is , you may enjoy all these outward comforts , you may use your wealth and friends , and have wife and children , &c. but your comfort shall not be more nor lesse , nor your prosperity longer nor shorter , than as God is pleased more or lesse to shine on you , by the enjoyment or want of whose favour , you may be happy in the want of all , and abundantly miserable in the having of them all . Therefore saith the Prophet , You have forsaken God the fountaine of living waters , and digged to your selves Cisternes that will hold no water . What is that ? It is as if the Lord said , what doe you meane ? It is the Lord that doth all ; he is the Fountaine , and the creatures are but Cisternes , and all their comfort is but borrowed . Againe , you have in God living waters , that is , comforts of a better nature ; but the water that you finde in these pits is but muddy water . Againe , he is a fountaine that is never drawne dry , but these are broken pits that hold no water . Againe , if God onely doe all good , and evill , then let us consider that what businesse so ever wee have in the world , what outward imployment soever wee exercise our selves in , yet our maine businesse is in heaven ; we be ready on all occasions to look to the face of the Ruler , of the Physition of men , and creatures : but we forget that the swaying of the ballance this way , or that way , is from the Lord , When Iacob had prayed earnestly to be delivered from Esau , God answers him , thou hast prevailed with God , and thou shalt prevaile with men ; so whatsoever businesse you have on earth , if you will bring your enterprize to passe , prevaile with God , and you shall be sure to prevaile with men ; turne him , and all is turned with him , for all depends upon him . Whatsoever is done on earth , is first done in heaven , and concluded there , and then we feele and taste the fruit of it here . From this generall we may descend to particulars ; and from hence you may learne , That it is not our Army by Land , nor our Navy at Sea that shall secure us at home , or prevaile abroad , though it bee well that these things bee done , and therefore you doe well in contributing cheerefully to his Majesty , for the maintenance thereof , for the common good : yet still remember that all your businesse is in heaven ; and that you must trust more to your faithfull prayers , then to your preparations for successe in all enterprises . It is not our woodden wals that will guard us , it is not the Sea wherewith you are invironed , nor our policy , counsell , and strength that will secure us , and defend us , but it is turning to the Lord , and cleansing the Land from the sinnes wherewith he is provoked that will doe the deed . Turne to him and then he will turne to you , that shall bee a blessing on us and all our enterprises . This is to see God in all things , this is to sanctifie and exalt him for God , in our hearts ; and without this all is nothing . I will end this point with this briefe direction : you know there is in every man ( I speake now of every man that is holy , and not of others who are strangers from God ) the flesh , and the spirit ; there is faith and sense : and one of these two every man sets on worke to take a view of the things that are before them . If you set faith and the spirit on worke to looke on things , they will tell you , it matters not what outward things are , what the Creature is , for it is God that doth all : set the flesh on worke , set sense and carnall reason on worke , and they will bring quite contrary newes ; like the wicked Spies that were sent into the Land of Canaan , who when they did but cast their eye on the state of things there , they were first discouraged themselves , and then discouraged the hearts of the people ; Oh there bee Gyants , and wals reaching up to heaven ! Whereas the good Spies that looked on things with another eye , brought another kinde of message . Iust thus it is with us , in sending out our Spies to looke upon the state of things before us , if we send forth the Flesh , Sense and Reason , they bring report of terrible Wals , and cruel Giants , their power is so great , their forces so strong , that there is no medling with them ; but send Faith , and the Spirit , and the Will , like good Spies looke on things with a right Iudgement , and indeed that is all the difference betweene an holy man , and another ; the one lookes on things with another eye , hee sees a vanity in the Creature , which the other doth not , he sees an All-sufficiencie in God , which the other cannot . And therefore he hath onely an eye to the Lord , all his care is to serve him , and please him in all things . So he hath no ill newes from heaven , he cares for nothing on earth . The other cares not how matters stand betwixt God and him ; so all things bee well below , so his Mountaine stands strong ; and therefore that we may judge of things with a righteous judgement , we must be carefull to see them in their true nature , which onely Faith , and the Spirit will present . And so much shall serve for that point . You see then , that it is the wrath of God that doth all hurt , and the favour of the Lord that doth all the good . We come now to the second point , which will come in well upon the former : That it is sinne that causes wrath ; sin and wrath are knit together , they are inseparable . So that as Elisha said , when Iehoram sent a messenger unto him to take away his life , when he was sitting in the house with the rest of the Elders , Shut the doore upon him , and hold him fast , for is not the sound of his Masters feet behind him ? So I say to every man , If sinne and wrath come together , then first shut the doore of sin , which is the Messenger , suffer it not to come in , give it no entertainment , for is not the sound of his Masters feet behinde him ? Doth not the wrath of God follow ? And shall not that wrath take away our head , as Elisha said ? Therefore , if you will keepe out GODS anger , keepe out sinne . But you will say , I feele no such thing . I have committed sinne , and yet have no experience of his wrath following so close upon it ? I answer , you must know this , that as diseases must have a time of ripening , so must sinne . You know the poison of a disease enters not into the heart at first : Sin hath certaine Vestigia , which are set downe , Iames 1.14 . When Lust is conceived , it brings forth sinne , and when sinne is ripened and perfected , it brings forth death . The reason why it brings not death presently , is , because it is not perfect , because it is not ripe . The sinnes of the Amorites , saith God , are not yet full . Ahab had committed a sinne , he had got the Vineyard , and slaine Naboth , and yet heard nothing of it ; but when he had killed , and taken possession too , then came the Messenger of wrath , and execution followed . God let Iudas goe on , till he had made the match , taken recompence , and betrayed his Master , but than wrath came in upon him . God stayed a great while , till the sinne of Pharaoh was perfected , till his hardnesse of heart was come to a ripenesse , and then he was drown'd in the Red-sea . Therefore , in the second to the Romans it is said , There is a Treasure of wrath . Now in a Treasure there are three things : First , when a man is once able to treasure up any thing , 1 he is still adding to it , and by degrees it growes : and in that sense the Lord hath a Treasure of wrath , as we adde sinnes , he addes drops to the viall of his wrath , till it be full . Secondly , 2 it is a Treasure for a Time , it lies still a while , for else it were not Treasure . And thirdly , 3 when the time of expence comes , then it is opened : And so it is with the wrath of the Lord , it is gathered by little and little , as you heape up sinne by little and little , then it lies covered for a Time , but in due Season there shall be an expence of it ; if you sow to the flesh , the seed must lye covered a time , and then it must have a Time of ripening , but at length comes reaping . Therefore be not deceived in this , though you feele not the wrath presently , yet thinke not that it will not follow . No , be assured this linke betweene sinne and wrath cannot be dissolved . You shall finde a phrase in 2 Pet. 2.3 . Whose damnation sleepeth not ; What is the meaning of that ? That is , they bring on themselves swift Destruction , though they thinke Damnation sleepes , yet it doth not so , it goes as fast as we , and will be sure to meet us in the journeyes end . So Moses useth this phrase , Your sinne shall finde you out : And David in the Psalme saith , Evill shall hunt the violent man to overthrow him , that is , Sinne when it is committed , is like a Bloud-hound , which , though a man be got far from the place where a thing is acted , yet followes the Tract , he pursues , and gives not over till he hath found : So God sets sinne upon the Sent , as it were , and it will be sure to finde us out . And for the most part when we thinke our selves safest , it destroyes us suddenliest . Doe not thinke therefore , that these two linkes of sinne and wrath can be severed . That which deceives us is this , we see all is quiet , and heare no more of sinne , but you must know that all that while sinne is sending its cries to heaven for vengeance , which are like unto the Vapours in the middle Region , that are sent up insensibly , we see them not , we heare them not , but they come downe in a Storme . As God said to David , Thou offendedst in secret , but thy punishment shall be before this Sunne . We thinke sinne a small thing : A great body , when we are past a mile or two from it , we thinke very little , which proceeds from the weaknesse of the eye . The same imbesillity is in our mindes , when sinne is past a great while since , wee looke not on it as the same thing , whereas the sinne is the same in it selfe , the same in Gods Account , and shall have the same punishment . But you will say , Is this the case of every man , who then shall bee saved ? I answer , there is a difference in sins . Sinne doth not alway bring the same thing to passe in all , though in some cases it may ; both godly men and evill men doe sin , Pearles and Pibbles may both fal into the mire , but one is a Pearle , the other a Pibble . And there is this difference in the punishment , if a sonne offend , his father will chastise and admonish him , but not cast him off , the father will spare his son in whom he delighteth , but if a servant offends him , he turnes him out of doores , and will no more have to doe with him ; if you be servants of sinne , eternall wrath shall come on you , hee will turne you out of doores , and utterly cast you off . We will apply this . And first , it showes you , that if sinne still drawes on wrath , then if you cannot see sin in it selfe , yet see it in its Effects , in its Concomitants , as it is attended on by the wrath of God ; though you care not for the blacknesse of the cole , yet care for the burning of the cole ; though you care not for the foulenesse of sinne , which holinesse should teach you to regard , yet let the fire that is in it move you , specially considering it is the wrath of God , which feare and selfe-love should perswade you to decline : Psa. 90.11 . saith the Psalmist there , Who knowes the power of his wrath ? As if he had said , no man knowes it , but those that have felt it . I say , it is a thing we doe not know : Rom. 9.22 . saith the Apostle there , What if God to show his wrath , and to make his power knowne , suffer with much patience the vessels of wrath fitted to Destruction ? Marke it ; the meaning is , when the Lord comes to execute his wrath , he will show his Almightie Power therein : As hee showes the Riches of his glory in his mercy to others , so his very Power , yea the transcendent greatnesse of his Power shall be declared in his Wrath. But , alas , wherefore doe I goe about to enlarge my expressions of this Wrath ? The Truth is , you will never understand it by the speaking of others , it must bee the LORDS worke . If hee will manifest himselfe to you , that is , if hee will open a crevise to let in to your soule the least Glimpse of him in his wrath and anger , it will amaze and confound the stoutest hearted of you all . Saul was a stout man , Achitophel was a wise man ; but when God manifested himselfe to them , as he did to Saul the day before hee died , when GOD would not answer him , when hee apprehended God in his wrath , hee fell downe to the ground . If God bee set against us , let but an imagination , an apprehension , yea , the least thing , come as a Messenger of his displeasure , as an Arrow dipped in the venome of his wrath , it shall be insupportable . But you will say , I never felt it to be so terrible . I , but if once the Lord shall mingle the least troublesome thought with his wrath , so that you shall see him in it ; I say , that will amaze and confound you , as the hand-writing did Belshazzar : It was not the hand-writing that did so distemper him , but the apprehension of an angry God , that was able to take away his life from him . When God came to Elijah , 1 King. 19.11 . he first of all sent a wind that broke the Mountaines , and rent the Rockes ; then he sent an Earthquake , and then a Fire , to let him know what a God he is : And thus shall every man finde him , that meets him not by repentance . Therefore doe not trust to this , that the sinnes you committed are long agoe past . I will for that purpose commend unto your remembrance Ioabs case ; 2 and Shimei's case : Ioab had committed a sinne long agoe , but he was never a whit the better for that , his pardon being not sued out , God so ordered it in his providence , that his Gray-haires should bee brought to the grave in bloud . So Shimei seemed to be quiet a great while , but at last the Lord met with him . I may also tell you of Sauls sinne in wronging the Gibeonites , though it rested a while , yet it was brought home to him at the end . But , 3 you will say I feele nothing ? But let not that deceive you ; remember that terrible saying in 1 Sam. 3. Samuel threatned from God a great judgement on the house of Ely ; but the house of Ely flourished still : It is no matter for that , sayes Samuel , I would have you know this , that when the Lord begins , he will also make an end , that is the greatest terrour of all others . When a man observes this to be his case , to lye in sinne , and goe on in sinne , and thinke there is no Iudgement , nor greater terrour , it is an argument that when God begins , hee will also make an end . As when one that is seldome sicke , is seized upon by sicknesse , hee is as one that is left by the Physitians , there remains nothing but death . But you will say to me , If this wrath of God be so terrible , and it be sinne that brings this wrath , what shall we doe ? I answer , It is your wisdome then to meet the Lord : Amos 4.12 . Therefore , saith God , will I doe thus unto theee , and because I will doe thus , prepare to meet thy God , O Israel . When the Israelites had sinned , sayes Moses to Aaron , Behold his wrath is gone forth , runne quickly with Incense , and stand betwixt the living and the dead . It is our case , Wrath is gone out , the Plague is begunne amongst us ; therefore let every one looke to his owne privates , and know that the way to prevent further Iudgement , is to meet the Lord. But what is it to meet the Lord ? It stands in two things : First , in Humiliation of our hearts ; Secondly , in Reformation of our lives . First , there must bee Humiliation , and indeed till then , no man will goe in to God. We preach Reconciliation in the Gospell , but men regard it not because they be not humbled ; men will only cheapen the Kingdome of GOD , but they will not buy it ; they will goe through for it , till they know the bitternesse of sinne . Men doe in this case , as the Israelites of whom when Cyrus made a Proclamation , that every one that would might goe out of Captivity , onely they went , whose hearts the Lord stirred up ; and what should stirre up our hearts to goe out of the bondage of sinne ? Surely nothing but this sense of sinne , Humiliation for , and Apprehension of the wrath of God. In the Iubile , every man would not goe out of servitude , some would continue servants still ; and why ? They felt not the yoke , for if they had they would have gone out . So I say , this very Gospell that we preach is a generall Iubile , every one may goe out from under the yoke of Satan if he will ; but till men feele the bitternesse of sinne , the heavinesse of his yoke , till men be humbled they will not goe out , but continue servants still . And therefore Humiliation is first required ; for as long as a man hath any thing to trust to , he will not come in . It was the case of the Prodigall Sonne , as long as his goods lasted , he thought not of returning home , when they were spent , he hired himselfe forth , and if that could have afforded him a living , he would not have come home , nay , if hee could have got huskes to maintaine life , hee would still have stayed abroad ; but when all meanes of comfort failed him , when he had nothing to support him , then saith hee , I will goe home to my fathers house . And so till we be humbled throughout , so that we can see no meanes of longer subsistance that our hearts bee throughly touched with the sense of sin , we will never come in to God ; and that is the first thing we must doe . Secondly , this is not enough , but that you may meet the Lord there is required reformation likewise . And herein I will say this briefly , you must remember that this reformation be generall , of greater sinnes , and of smaller too . You will say , I hope there is some difference , and every small sinne is not such a matter . I will show the danger even of small sinnes , and so will end this point . You shall see what a small sinne is by that speech of Samuel , 1 Sam. 15.23 . when the Lord had bidden Saul to goe and slay the Amalekites , and destroy them and theirs utterly , but Saul did not so , for hee spared the best of the flocks and Agag their King : Samuel gives him this answer in effect ; Saul , saith he , be the thing never so small , yet thy not doing of it is disobedience , yea , it is stubbornnesse and rebellion . And so I say to every one , be the sinne never so small , instance in what you will , is it not disobedience ? Suppose it bee the least Oath , yea , but a vaine speech ; suppose it bee carelesse performance of holy duties be they what they will , yet is it not disobedience ? Is it not repugnant to what the Lord hath commanded ? As the Lord said to Adam , the matter was not the action of eating of the Tree , but hast thou eaten of the Tree of which I said Thou shalt not eate . And if it bee disobedience , whether it be in greater or smaller matters ; see what Samuel judgeth of that , Disobedience and rebellion is as the sinne of witchcraft , thou hast cast the Lord away by doing it . The meaning is this , When a man comes under the Lords government , hee applies himselfe to him as the Souldier doth to his Generall , alwayes to follow him , and in all things to obey him ; now he that disobeyes his Generall , hee casts his Generall away and leaves him . And thus Saul was said to cast the Lord away , because in that particular he would not follow him . Againe , why doe you cease to follow the LORD , but that you set up some other god to follow ? And therefore Samuel addes , stubornnesse and disobedience is as Idolatry ; that is , you never disobey God , but you take another god to you , therefore it is no small sin , because every sinne is disobedience . And since God commands exactnesse , since hee hath commanded mee to keepe the Sabbath , to pray , and to be fervent , and frequent in it : consider it , shall I neglect what the Lord hath commanded me ? If there be a command to this or that duty , am not I bound to endeavour to keepe it ? And if I goe aside , ought I not to returne againe , for else it is disobedience . It is true , the best of the Saints are not able to doe all this ; that we doe not deny , yet this they doe , they endeavour to doe it , they carry a constant purpose of heart to doe it , they desire to doe it , they never come to give over striving to doe it ; they never say , I must give liberty to my selfe in this , I cannot choose but faile in this , and so lay aside their wasters : they have continuall warre with Amalek , they never make peace with Sinne ; and that 's the difference betwixt spirituall men and others , they are as a Spring : for if an uncleane thing fall into a Spring , the Spring is not uncleane , because the Spring workes it out againe : Indeed if it fall into a Pond or Pit of water , that shall be uncleane because it lies there , it cannot worke it out . So it is with every godly man ; in every regenerate heart there is a Spring of grace , though hee may sometimes fall into foule sinnes , yet hee will worke them out , and cleare himselfe againe : whereas another man when hee is fallen into sinne , continues in it , the guilt and power of it remaines upon his soule , and he excuses himselfe with the smalnesse of it . This is a common fault , and therefore I will presse it the more . Consider that which Christ saith , Heaven and earth shall passe , but the least jot of this Law shall not passe : What is the meaning of that ? It is as if he had said , somethings in the Law of God you may thinke small , which are but ïotas , though other things be greater ; but take you heed that you keepe every particular , for there is not a jot of it , but the Lord will have all his servants regard it exactly ; they shall have respect to every Commandement , and to every part of that Commandement , the least particular in his Law shall not passe away . For consider , if it were not so , it would bee a prejudice to the Lords wisdome , for there would bee something that hee commands which wee might slight . But the Lord that hath commanded all , both great and small , knowes that it is best that all shall bee kept , and therefore though heaven and earth shall passe , yet the least jot of that Law shall not passe ; that this is the meaning of the place you may see by Christs exposition of the Law. The Pharisies said , Adultery must not be committed , but I say ( saith CHRIST , ) He that lusts hath committed adultery in his heart : They said , You must not sweare by the Temple , but I say , Sweare ●ot at all : they said , An eye for an eye , and a tooth for a tooth , but I say , You must forgive your brethren . Thus we must labour to resist sin in every , even the least particular , and reforme our selves in the omission of the least particle of the Law. And so much likewise for the second point . Thirdly , we come now to consider what it is that turnes away his wrath , and that is Zeale . Phineas hath turned away my wrath , while hee was zealous for my sake ; so that Zeale turnes away the Lords wrath . You shall see it exemplefied in Elijah's answer to the Lords demand , 1 1 Kings 19.4 . What dost thou here Elijah ? As if he had said , what hast thou done abroad in the world ? Sayes hee , I have beene zealous for the Lord of Hosts , because the children of Israel have broke thy covenants , throwne downe thine Altars , and killed thy Prophets , and I onely am escaped . As if he had said , I have done the most I could for the safety of the Church , I have beene zealous for the Lord , and therefore hee prevailed with God for his owne deliverance . You may see it likewise in Iehu , who being zealous not in word onely , but in deed also , turned away the wrath of the Lord. And you may know it by the contrary , that it is zeale that turnes away the Lords wrath , because it is coldnesse and luke-warmenesse that brings on his wrath . Rev. 3.16 . consider there , what is the reason why the Lord will spue out the Church of Laodicea , and cast it away ? Because it was luke-warme , and therefore the meanes to continue or procure his favour , is it not heate and zeale ? Againe , Rev. 2.4 . The Church of Ephesus fell from her first love , what then ? Therefore I will come against thee shortly and remove thy Candlestick . Then to abound in love , so that our workes may be more at last , than at first ; to bee zealous for the LORD , is the way to stay the Lord among us , and to continue his Gospell of peace . Therefore ( by the way ) it is not only the great sinnes of the Land that are causes of Gods wrath , but the coldnesse of them that are otherwise good , that causeth the Lord to remove the Candlesticke . The very coldnesse of the Church of Ephesus , in falling from her first love ; the luke-warmenesse of the Laodiceans , the LORD would not endure in them . Let every man consider this ; is his zeale now as much as it hath beene , if not , let us know that it is reckoned coldnesse , and luke-warmenesse : the falling from our first love , is the cause of bringing Gods judgements on a Nation . But what is this zeale ? Zeale is nothing else but the intention of all holy affections and actions . I will goe no further than this Text to shew the nature of it . Phineas was zealous , that is , he not onely did the thing , but his heart burned within him with zeale for GOD. So as , First , there must be a stirring up of affection ; 2 Secondly , it must be holy , it must bee for the Lord ; and this is it that discovers true zeale , to looke onely to the Lord , to have no by-respects , as there may be zeale that makes a great deale of hea●e , and yet it comes from the earth , although it makes as great a show as the best . Againe , 3 there must bee intention , not only of affections , but also of action . Therefore it is said , while hee was zealous for my sake among them : as if he had said , this zeale of Phineas was not kept smothered in his owne brest , but it brak● forth into action ; hee did something for the Lord. And indeed , it is action that glorifies GOD , and that benefits men , onely actions stand on our reckoning : for you know God judgeth every man according to his workes . It is action that doth our selves good , that makes us usefull , and serviceable to men ; and the Church , that makes us instruments of Gods glory . Therefore adde action to affection , and know that zeale stands in both , for it is the intention of holy actions and affections . I will adde no more in the explication , but will briefly apply it . And first , if it bee zeale that turnes away the Lords wrath , then why should wee discourage zeale ; by it I dare bee bold to say the Citie stands . Why doe wicked men cry downe all religion and zeale under the name of precisenesse , and overmuch strictnesse of life , walking bouldly in the streets , and reckoning it their glory to wound God through the sides of men ? So that they make those that beare the name of Christ , ready to reckon that their shame which is their glory ; to hang downe the wing , and to seeke corners to hide their heads in : whence it is , that the servants of Christ follow their Master a far off , as if they were halfe ashamed of his service , when as they should weare his Livery in open view , as accounting that their greatest honour . It were well , if some meanes were used to prevent this . If it be zeale that turnes away the wrath of God , wee should doe well then to nourish and cherish them that are zealous . Are not religion and zeale the two which hold all up ? Are they not the pillars that beare up the Church and Common-wealth ? Are not they the rescues that deliver the Citie ? Yet doe not wicked men with them , as those that to lop the Tree are still hacking at the boughes ? But the Lord still holds them up , and the world for their sakes . For why is this heape of chaffe preserv'd from burning ? Is it not because there is some Corne some Wheate mixed therewith ? If the Corne be once out , will not the Lord ( as men use to doe after winnowing ) set the chaffe on fire ? As women with childe are grieved to be delivered , so the Lord stayes till the world be delivered , as it were , of all his Elect ones , of all the Saints , of all his holy and zealous ones , and then shall be brought forth the Iudgement of the great day . The World may cast out these men , as the Sea doth Pearles , among mire and dirt , but they are Pearles notwithstanding ; God knowes them to be so , and wise-men know them to be so , yea , Pearles excelling other men , as much as Iewels doe common stones , as much as Lilies and Roses doe Thornes and Bryers , among which they grow . What 's the reason that Elijah is called the Chariot of Israel , and the Horsemen thereof , but because hee was an holy man , that did much for Gods glory , that did more advantage the State at home , and did more prevaile abroad , than all the Chariots and Horsemen . And may not we apply this to the zealous among us : Therefore , when we injury any of them , doe not wee cut off the haire from Sampsons head , wherein the strength of every Countrey and Nation , and every Citie and Towne consists ? Yea , the cutting off of them , is like the cutting off of his lockes , which the more the grow , the more strength a Kingdome hath . I say no more , but commend it to every man in his place , wishing that you would let it be your generall care to encourage true Religion and Zeale , the omitting whereof , I am perswaded , is one of those things which causeth the Lords hand to be stretched forth against us . Secondly , if it be Zeale that turnes away the LORDS wrath , then where is the Zeale that should be among us ? Are wee not rather fallen into those later times the Apostle speakes of , which should have a forme of Religion without the Zeale , and Power and Life of it ? And if Zeale turnes away Gods wrath , certainly then this formalitie , this overlinesse of Religion , this coldnesse without Zeale and Power , is it that brings on his wrath . It is true , and we cannot deny but knowledge abounds amongst us , as the waters in the Sea : But where is the Salt ? That is , where is that Zeale , and holinesse that should season all our knowledge ? Where is the Fire that should adde practice to our knowledge , and make it an acceptable sacrifice to GOD ? Wee have the light of former Times , but not their heat : As he complaines , Ignis qui in Parentibus fuit calidus , in nobis lucidus ; The Fire which in ancient Times was hot , is now onely light . We thinke it enough to goe to Church , to receive the Sacrament , and so to keepe a round , as it were , to doe as most doe , being carried about with the generall course of the World , as the Planets are with the rest of the Spheres , contrary to that which should bee their proper motion . But , I beseech you , consider it . Is this Religion ? Is this the Power of Godlinesse ; is this to be Baptized with the Holy Ghost , which is as Fire ? Surely , Religion stands not in these outward formalities , but in changing the heart , in making us New Creatures , in mortifying our Lusts , and thorowly purging out the love of every corruption . Therefore , if you will turne away Gods wrath , turne your formality into Zeale , that is , content not your selves with the performance of the duties of Religion externally , but get that wherein the power of godlinesse consists , else the outside of Duties will not divert Wrath. Againe , 2 did Zeale turne away the wrath of the Lord , then where are our zealous affections ? Why are we not zealous for the Lord , and zealous against sinne ? You know Christ died for this end , that hee might purifie unto himselfe a peculiar people zealous of good workes . Titus 2.14 . Men doe good actions as a Taske , they are glad when they be over ; but doe you them with much intention , much f●rvencie , much desire , be you a people zealous of good workes . Therefore in Rom. 12.11 . They are put together , be fervent in spirit , and serving the Lord ; implying that the Lord respects no service , but as it is joyned with fervencie : Therefore know , that it is not enough to serve the Lord in an ordinary Tract , you must mend your pace to heaven ; it is not enough to goe , but you must runne the way of Gods Commandements . And as you must be zealous for him , 2 so you must be zealous against evill : For you must know this ( and marke it well ) it is not enough to abstaine from sinne , it is not that alone that God will accept , but he lookes that you should hate sinne . As it is said of Lot , his righteous soule was vexed with the uncleane conversation of the Sodomites , that is , his heart rose against them , there was an inward distaste against them ; the like you shall see in David and Moses . You will say , I hope I detest sinne , and am angry with it . 1 It may be so ; perhaps you are angry with sinne , but Zeale you know is an intention of the affection of hatred , and it is required that you hate sinne : Revel . 2.6 . This thou hast , that thou hatest the worke of the Nicolaitans , which I also hate . You will say , How doe they differ ? You shall know hatred by this . First , it is a constant affection , it abides with us ; Anger goes away as all passions doe , it is but for a fit , for a flash , on some occasion . 2 Againe , hatred is alwayes of generals ; the sheepe hates all Wolves , we hate all Toads , all Serpents . I say , wheresoever there is hatred , it turnes to the whole Species . Now doe you hate all sinne , all kindes of sinne , one as well as another ? Doe you not only abstaine from them , but also hate them , of what sort soever they bee . Lastly , Hatred seekes the utter destruction of the thing hated . 3 Anger would have but a proportion of Iustice , as Aristotle sayes . Now is it so with you ? Doe you seeke the utter destruction of sinne , abstaining not onely from grosse sinnes , but from all dalliances , from the least touch of sinne , cleansing your selves from all pollusions of the flesh and spirit ? If you will be zealous for the Lord , then know that this is required , that you not onely doe things , but that you doe them zealously , that you not onely abstaine from sinne , but that you hate it . Againe , 3 if it be Zeale that turnes away the wrath of the Lord , then where is our boldnesse , our courage , our forwardnesse for the Truth ? Why are we so fearefull and shie of doing the thing that otherwise we thinke meet to bee done ? For Zeale hath that pr●pertie among the rest , it makes men bold ; the Zeale of the Apostles was knowne by their boldnesse . But you will say , A man may be too bold It is very true ; when the horse runnes up and downe , and is at libertie , the more mettle the worse , but under the bridle , and in the way there cannot be too much ; keepe the streame within the bankes , and let it runne in a right Channell , and then the stronger the better . It is good therefore in this case to come to a disjunction , which is the thing that Elijah advised , If Baal be God , follow him ; but if God be God , follow him ; and follow him to purpose . And as Luther wrote to Melancthon , when he began to faint ; Why , Melancthon , if this be the Cause of God , why should we be discouraged ? why should we goe coldly about it ? If it be not the Cause of God , why doe not wee desist altogether ? This Disjunction put life into him . I , but discretion and moderation must bee used . It is true , but doth this crosse your zeale ? Doth one Grace crosse another ? Prudence doth not abate diligence , but guides it in its worke . It teaches not to do lesse , but to doe better . Therefore , as for Moderation , you must know it stands in avoiding the Rock , in declining the extreme , but Moderation in a right course , is not moderation , but lukewarmenesse , and coldnesse . 4 Last of all , to conclude this point , and only to name the rest . If Zeale turne away the wrath of God , then where is our zeale for the Church of God ? Why doe not we take its case to heart ? why have not we the bowels of compassion to lament over its condition , as if it were our own ? It was a most commendable thing in old Ely , when he heard the newes that the battell was lost , that his sons were slaine , that moved him not so much ; but when he heard that the Arke of God was taken , that amazed him , so that hee fell from his seat and brake his necke . Consider this , and know , that it is required that you be zealous for the Church . Let our Gallants consider this , that care not how things goe , And those that will have the Church negligently regarded , let them cōsider that a curse abides him Who doth the worke of the Lord negligen●ly . And know , that though the Lord be angry with his Church , as many times he is , yet your zeal● on its behalfe , your prayers for it , your cost upon it , your labour about if , yea , whatsoever you doe , for it is acceptable to God even then when he is angry with it , when he afflicts i. David was angry with Absolom , Ioab makes a suit to ●i● to call home his banished , though David was angry with Absolom , yet Ioabs suite to David was very acceptable , he could not have come of a better message . So you cannot doe a more acceptable worke , than to seeke for the Churches good , and to pray for its prosperity . It is true indeed , the Lord will take care of his Church , and they that , be enemies to it shall not be gainers ; as Zach. 12.6 . They that seeke to hurt the Church of God , shall be as a company of sheaves that goe about to suppresse a cole of fire , which shall consume them all . And they that goe about to devoure the Church , shal be like a man that thinks to devoure a cup of poison , but by it is killed himselfe , or like a man that goes about to throw up a stone that is too heavie for him , which fals backe , and crushes him to powder . All these expressions there be in that Chapter . It is true , he will not cast away the care of his Church , he will defend it against them that oppose it ; but in the meane time , if you doe not your part , you shall lose your glory , nay , you shall be guilty of Negligence , which will bring a Curse with it upon you . But you will say , What would you have us to doe for it ? I answer , Wee must consider the Church abroad , and at home . For the Churches abroad we will not prescribe unto you any particular direction , only wee will commend to you this generall , That you seeke their safety and preservation , and the propagation of Religion among them , with all care and intention , as you shall see occasions and circumstances to require . But for the Church at home , you see the Lord hath begunne to make a breach upon us . And as it is in Ezek. 22.30 . Hee seekes for a man among us that may stand in the Gappe . It is well done that you have gone so farre , as you have , but remember that it is a thing that the Lord desires . And know withall , that the Lord markes what every man doth for his Church , he observes who is zealous , and who sits still , hee takes notice who doth nothing , who doth somthing , and how much every man doth : As in Malach. 3.16 . The Lord harkened , and heard , and a Booke of Remembrance was written . The Lord harkens and heares what every man speakes , what every man doth , yea , to what end , with what heart ; how his Church is thought upon . Consider this therefore , that you may be stirred up to doe more . You will say , What would you have us to doe more ? I will commend these three things unto you , and so conclude this point : First , doe as Phineas is in the Text said to doe , the thing he did to turne away the wrath of the Lord was , executing of judgement in the punishment of Z●mri and Cosby that had committed that grea● si●ne . And marke this , when Phineas began to stirre , the Lord ceased to strive . And know , that the Lord regards not so much what the particular sins of a Nation or Church are , as what the action , the behaviour , the cariage of the S●ate tow●●●s them is . Doubtlesse the action of both th● Houses of Parliament declaring th●ir zeal both ●●w and heretofore , hath ●●●ne a great mea●es of turning away the Lords wrath , and will ●e more and more , if you doe so more and more . This is a thing I cannot b●●lke seeing the Text casts me on it ; that this zeale of Phineas , this act of his in punishing sinne turnd away the Lords wrath . You will say , what things should we punish ? Three things , First , Whoredome : you see here ●he people committed whoredome as it is plainely mentioned by the Apostle . 1 Be not yee fornicators as some of them were , and fell in one day so many thousands . Another sin was Idolatry , 2 they joynd themselves with Baal-peor . And there is a third sinne , 3 not mentioned here , but is as frequently mentioned by the Prophets , to have a hand in common judgements as any other , and that is Injustice ; when righteousness● is turned into Hemlocke , and judgement into worme-wood ; that is a thing that must bee remembred among the rest . Indeed there may be mistakes in the administration of Iustice , which through ignorance and the not perfect knowledge of a cause may be fallen into ; but the Injustice , that turnes righteousnesse into wormewood , as I said before , must be remembred , and that is , either Briberie , or that respecting of persons in Iudgement , which is equivalent thereunto , and will come in among the rest . These bee sinnes , the punishment whereof turnes away the wrath of the Lord. Therefore remember these in particular , and consider what it is to spare in this case ; Saul was lost by sparing Agag : and remember what Elijah gained , and Iehu gained by being zealous . The manner we will wholly leave to you , onely , be zealous for the Lord. 2 The second thing you must doe for the Church , to turne away the Lords wrath , is , to contend for that which maintaines the Church , I meane , Faith ; maintaine that which maintaines you , preserve that which preservs you , the whole Church and Kingdome . Wee will therefore commend to you , that of Iudges , I exhort you , saith he , that you contend for the faith which was once given to the Saints : Marke it , you are to contend earnestly , for so much the word implies , herein we are to be contentious men . The very example of our adversaries may teach us to contend for th● Truth , if we consider , how they contend f●r the contrary ; if we observe what unity there is among them , what joynt consent in opposing the truth . Againe , remember what you are to contend for , it is for Faith , for the whole doctrine of Faith , every jot whereof is precious , and it is the faith that was once given to the Saints . As if hee had said , looke to it , if you lose it , it shall be recovered no more . Christ will not come againe from heaven to deliver this point of doctrine . And againe , it was once delivered to the Saints , for what ? Certainly to be kept as we keepe Pearles and Iewels , that it may not suffer the least detriment . And let no man say he hath nothing to do with this , for it is the common faith which every man hath to doe with : you know in common things wherein every man hath interest , every man is ready to maintaine his right . Consider this , and stand for the whole Faith , for all the doctrine of Faith , and know , that these are matters of exceeding great moment ; all that we have said before of the punishment of Injustice , Whoredome , Idolatry , and Superstition , &c. is not so much as this ; for a man may turne aside to these sins , and yet have a right judgement , but so long as the judgement is perverted , the soule is irrecoverable . Againe , these are of exceeding great consequence , for what Elisha did with the Syrians , who when they thought they were led to the man whom they sought to take , were brought into Samaria to be taken ; the same falls out where there is an errour of faith : that which men think builds them up unto the Kingdome of GOD , leads them to that which will bee their destruction . Therefore contend for the Faith , for the whole doctrine of Faith , for every point of Faith , and remember to contend for it earnestly . The third and last action that wee will commend unto you , is this , Labour to doe that most which will most glorifie God , that is , endevour to set up a learned Ministery in the Land and Church : you know it is a great complaint , My people perish for want of knowledge ; and who are they that perish ? Acts 20.28 . Even the flocke that God hath purchased with his owne bloud . And at whose hands must it be required ? It is true , we are the Vines that beare the Grapes , but you are the Elmes that must hold up the Vines . It is true , wee are the Shepheards to defend the flock , but it must bee your care to see that every flocke have a Shepheard . Is it not a lamentable thing to see how many perish for want of knowledge in Wales , in the Northerne Countries , and in many places besides . Is it not your part to take care and labour as farre as you may , that every Candlestick may have a Candle set in it to give light ? That every P●rish have an able Preaching Minister . It is true , every Parish cannot be provided for alike ; Starres are of different magnitudes , some Stars are greater , some are lesser , some Starres shine not at all , some againe shine in another Hemisphere , and not in our owne , some shine like Meteors for a little time , and then disappeare againe : let it be your care , that all S●rres that are in the firmament of the Church , I meane those that are to dispence the mysteries of salvation , may ( though weakely yet ) like true Starres shine . These things wee must commend to your care , onely remember this , you know the wrong that is done to the flock , if dogges be suffered among them , therefore let them be removed ; I meane those that endeavour to put out the light , that so they may the better prevaile , and teach their doctrines of darkenesse . As when the day is done , the beast wanders abroad ; and doe not we finde it so amongst us ? For where doth Popery abound so much , as in the darke places of the Kingdome ? I beseech you consider this and be zealous . I should have added more , but so much shall serve for the third point . 4 The other I will but name ; and indeed I will the rather name them , though I doe no more , because they follow so one upon another . You have heard that GODS anger brings all evill , that sinne is the cause of that anger , that it is zeale that turnes away that anger . Now Fourthly it followes , that if you be not zealous , his jealousie shall grow hotter , it shall encrease more and more . The very word Iealousie hath something in it ; when the Lord looks on a Church or Nation , the losse of their affection breeds a jealousie , which is intended more and more if there be not care to prevent it . Therefore when the Lord is jealous , he sends some tokens of his jealousie ; as when a man strikes , we know he is angry ; so when the Lord sends a plague among us , we may conclude he is angry . When a messenger comes , the sooner he hat● his answer the sooner hee is gone , but hee will stay till hee hath his answer : and will the Lord send this messenger in vaine ? Doth hee not send it for an answer ? And what is the answer the Lord lookes for ? That you fast and pray , and humble your selves , and turne from your evill wayes , and bee zealous for his sake . What else is the end of all his judgements ? Are they not as medicines , or plaisters to heale a Church , or a Nation or a particular person ? They will stick on till the sore be healed , but when it is healed they will fall off : so you shall finde these judgements of the Lord , as long as wee remaine unreformed they will stick by us , till we bee healed the playster wil continue . Therefore are those phrases in Scripture , his hand is stretched out still and still ; as in Deut. 28. Till wee be healed , hee will not make an end of correcting : he is now as it were engaged ; and you know when a man is engaged to proceed in a thing , hee must goe on till hee hath brought it to an issue , else it will be counted rashnesse ; and doe you thinke the LORD will turne from his wrath now it is begun , unlesse we give him an expected issue ? It cannot be . What shall we then doe ? The way to stop his wrath is to stand in the gap : when a breach is made in the Sea , or in a River , as long as the breach continues , the waters come in upon the Land ; the way to prevent further inundation , is to make up the breach . This plague is but a gap , a few may yet stand in the gap and stop it : you see what Phineas did here alone , and it is much what one man may doe ; therefore let every man for his owne part humble himselfe for his owne sinnes , let him turne from them , and be zealous with God by prayer , by striving and contending with him ; for there bee but two wayes to stand in the gap , one is faithfull and fervent Prayer , the other is Zeale against sinne , and in defence of that which is good . I will say no more of this ( for I doe but name the point ) onely remember , that except you doe thus , this jealousie of GOD shall goe on , grow upon us , and wax hotter and hotter . Now the last point of all is this , 5 that the effect of this jealousie ( if it goes on ) shall bee utter destruction ; therefore sayes the Text , That I consumed them not in my jealousie : as if hee had said , else my jealousie should have gone on , and that jealousie should have beene confusion . It is yet but a plague , the Land is yet safe ( wherein you may see the Lords great patience , and long-suffering ; ) but if something be not done , if this jealousie of his bee suffered to goe on , if nothing bee done to prevent its further progresse , his wrath will end in utter destruction ; you know I need not tell you , how neare we were to this destruction in Eighty eight , the Gunpowder-treason we were brought much nearer ; the Ax was then laid to the root : this was twice . I will say thus much unto you , take heed of the third time . The Lord sayes , well , let the Tree stand yet a while longer , let no more blowes bee yet given it , that I may see if it will bring forth any more fruit : but as I said ( and remember it ) take heed of the third time ; the Lord hath appointed sinne to destruction , and hee expects your execution of it . I will put you in remembrance of the story of Ahab and Benhadad , It were good that you would reade the whole story , 1 Kings 20.26 . you know what was Benhadads behaviour to him ; the LORD delivered him into his hand , hee offered him what hee would have , hee entred into Covenant with him , spared him , and sent him away ; but you shall see what message was sent afterwards , Because thou hast spared him that was appointed for destruction , therefore shall thy life goe for his life . Sin is now in your hands , let it not escape execution ; I doe not speake particularly of punishment , that I leave to you , to doe according to your wisdome , and according to justice , according to discretion and observance of all circumstances . Onely I say this to you , be zealous , and remember , yea , let it remaine with you as an irreversable truth , that this jealousie of GODS , if it goes on , will bee destruction . Therefore , learne hence to feare ; Securitie is like a Calme before an Earthquake : you know it is said of Laish , it was a secure people , and you know how they fared : They were so secure , that when an enemie came against them , it was like the shaking of a Fig-tree that hath ripe Figges on it , which being shaken , the Figges fall into their mouth : Be not secure , but feare , 1 which is both a signe , and a meanes of safetie . It is true , there is a double feare : One kinde of feare indeed brings evill on us , and that wee shall finde was the feare of Ieroboam , who being afraid , that by occasion of the peoples going to Ierusalem , the Kingdome would returne to the House of David ; therefore hee falls to indirect policie , and out of that feare , caused Golden-calves to be set up in Dan and Bethel . Indeed , a feare that sets us on wrong meanes is unlawfull , as that very thing was the destruction of him , and of his House , for it lost them the Kingdome . So Saul had a feare , but that feare was his undoing , because it set him a worke to use ill meanes , for when hee was afraid , hee went to the Witch of Endor , which was his ruine , 2 whereas it may bee , if hee had sought to the LORD , hee might have obtained helpe . But then there is the good feare that I commend to you , which is opposite to security , that is , such a feare as sets you on worke to use good meanes : You see David , when Zig●ag was burnt with fire ; and his men were readie to stone him , what his feare set him on worke to doe , to pray , to encourage himselfe in the Lord , and this feare turn'd away the evill . Such a feare was Iehosaphats , when hee feared , hee humbled himselfe before the LORD by fasting and prayer . Let this bee your feare , and let it have such an effect among you , to use such meanes as shall turne away the Lords wrath . And , in a word , to conclude , and it shall be the last word I will speake to you , marke it well , and harken to it as newes from Heaven , as a message from God. When Asa came home with that great Victory , the Spirit of God came upon Azariah ; And hee met Asa , and said unto him : Oh Asa , and all Iudah and Benjamin heare mee : If you bee with the Lord , the Lord will bee with you , but if you forsake the Lord , the Lord shall also forsake you . And this I say to you all ; If you will be with the Lord , the Lord shall be with you , and if you forsake the Lord , he will reject you . But you will say , what great newes is there in this ? Marke it ; We are apt to thinke , that to bee with the LORD is not enough , but wee must have other meanes , and proppes , and helpes . No , saith hee , it is enough for you to sticke close to the Lord , and to take no other care , for the Lord will be with you , who is Almightie , and able to defend you . Againe , we are apt to thinke , that though we forsake the Lord , yet hee will not forsake us : else why are wee so bold in sinne ? Why are not wee more zealous against sinne ? Why mourne we not for the abominations that are amongst us ? But the Prophet answers us for that ; If you doe forsake the Lord , the Lord will also forsake , and depart from you . Consider it , and the Lord give you understanding . FINIS . THE NEW CREATVRE : Or A TRATISE OF SANCTIFICATION . Delivered in Nine Sermons , upon 2 Cor. 5.17 . By the late faithfull and worthy Minister of IESUS CHRIST , IOHN PRESTON , Doctor in Divinitie , Chaplaine in Ordinary to his Majestie , Master of Emmanuel Colledge in Cambridge , and sometime Preacher of Lincolns INNE . ROMANS 12.2 . Be not conformed to this world , but be yee transformed by the renewing of your minde . GALATH. 6.15 . For in Christ Iesus neither circumcision availeth any thing , nor uncircumcision , but a new creature . LONDON , Printed by R. B. for NICOLAS BOURNE , and are to be sold at his shop at the Royall Exchange . 1633. CERTAINE SERMONS VPON THE NEW CREATVRE . 2 COR. 5.17 . Therefore if any man be in Christ , let him be a new Creature . WE have propounded to our selves this method . First , to shew what we are out of Christ , and there our worke was to humble men . Secondly , to shew what we have by Christ , and how we are made partakers of him , and that is done by faith . The third is to shew what we should doe for Christ , and here begins the worke of Sanctification : for ( as I told you ) these were the three parts of the Apostles Ambassage : To preach the Law first , that it might be a Schoole-master to bring us to Christ : And then to preach Iustification by Christ : Thirdly , to preach Sanctification . Now we have chosen this Text as a ground for the last , having finished the two former . We will shew you in a word how it depends upon what goes before , that you may see the scope of the Apostle in these words . In the thirteenth and fourteenth verses of this Chapter , the Apostle tells them that hee was ill used by them ; Some of you ( saith hee ) thinke we are no better than out of our wits . It is no matter , whether we are in our wits , or out of our wits , yet we must goe through the worke of the Ministery , of the Gospell committed to us for Christs sake , that is , wee looke not to you , It is the love of Christ that constraineth us , we can doe no otherwise . When he had said this , hee gives the reason , why the love of Christ carried him along to doe his duty , whether he had wages or not , whether he had good report or not yet for the love of Christ he did it : For ( saith he ) we thus judge , that if one died for all , then were all dead , that they that live should not henceforth live to themselves , but to him that died for them : As if hee had said , Is there not reason that wee should thus neglect our selves for Christ , seeing hee died for this end , that wee should no longer live to our selves , but to him , that is , he hath bought us at a deare rate ; therefore we should no longer make our selves our end , but we must live to him , wee must thinke what Christ would have us doe , what worke he will set us about . Now when he had said this , hee insisteth in one particular , wherein he shewed that he did not live to himselfe , but to Christ : Wherefore , henceforth we know no man after the flesh ; no not Christ himselfe , that is , we doe not regard any man for any outward respects , we do not magnifie any man for any outward honour and excellencie that he hath . Againe , we doe not vilifie any man for the want of any outward excellencies , but we magnifie every man as hee excels in grace : yea , Christ himselfe , though hee had outward excellencies , as other men , yet we love him now only in spirituall respects , as he is our Mediatour ; we behold now every thing according to the Spirit . Now , when he had gone thus farre , he drawes this conclusion . Therefore if any man be in Christ , let him bee a new Creature . : As if he should say , this is a consequence that must needs follow . If this bee true that Christ died , that every man that lives should live to him ; then if any man will have part in Christ , if any man thinke he have any interest in him to be justified by him , he must be another man than he was before , he must be a new Creature , hee must know no man nor thing after the flesh , he must live to the Lord , and not to himselfe , in all things . So that now hee drawes it from himselfe , and raiseth it to a more high and generall conclusion : It is required , saith he , of every man living , that , if he be in Christ , hee must be a new Creature , that is , hee must put off himselfe altogether , he must be no more the same man he was , hee must lay aside himselfe , and put on Christ Iesus , he must be made like him . We will not stand longer to open the words , because wee shall doe that in the handling of the severall points that shall be delivered to you out of them . And first wee will take this plaine point that the words afford us . That Sanctification must needs follow Iustification . Or , if you will , take it in the words that are laid downe in the Text , Whosoever is in Christ , that is , whosoever will be justified by Christ , must have a new Nature created in him by God , for that is the meaning of it , whosoever is in Christ , must be made a new man , he must have another Nature , which is created in him by GOD , that is , intimated by this word Creature . Now in the handling of this point , we will doe these two things : First , we will shew how Sanctification ariseth from Iustification , because that is the main scope for which we chose this Text. Secondly , wee will shew you the reasons why they are inseparable , why the one must needs follow the other , and then further open this doctrine to you , that whosoever is in Christ , must have a new Nature created in him by God. The first thing that we have to do is to shew you how Sanctification ariseth from Iustification , 1 and it hath a double rise . The one is from the Spirit that is infused into us presently after we are justified , or at the same time , only there is a difference in the order of Nature . Secondly , it ariseth from some actions wrought in the minde , whereby a man comes to this conclusion ; If Christ have accepted me for his , if he be mine , and will justifie me , and free me from my sinnes , then I will serve him in all things . For the first , 1 as soone as any man hath taken Christ , and received that Righteousnesse of his by faith , there is an union betweene Christ and him , and upon this union the Spirit of Christ is shed into him , Gal. 4.6 . Because you are sonnes , God hath set the Spirit of his Sonne into you ; that is , as soone as you receive him , you have the same Spirit sent into your hearts that dwells in Christ : and so Gal. 5.2 . Received you the Spirit by the workes of the Law , or by the hearing of faith preached ; that is , by hearing the doctrine of faith : I say as soone as a man is justified , he receives the Spirit . So likewise , Rom. 8.9 . You are not in the flesh , but in the Spirit , &c. and he that hath not the Spirit of Christ is none of his , that is , as soone as we are justified , God sends the Spirit of his Sonne into us , and if any man have not the Spirit of Christ , he is not yet justified . And the like you have Rom. 6.2 . when some had made this objection , If grace abound , why doe we not sinne the more , that grace may more abound ? The Apostle saith , It is impossible that those that are dead to sinne , should live any longer therein ; as if he should say , Set aside all your carnall reasonings , it is impossible for him that is dead to sinne , to live yet therein ; how can he ? as if he should say , Whosoever is in Christ , the Spirit of Christ is sent into his heart , that mortifies sin so , that he cannot live any more in it , there is such a change wrought in him , hee is a new Creature , if hee be once in Christ ; that is the first rise , as soone as we are justified the Spirit of Christ is sent into our hearts . But is not the Spirit sent into our hearts before , when he workes faith ? It is true , but the meaning is , when wee are once in Christ , the Spirit of Sanctification is shed more plentifully , and in a greater degree than before , for there is a certaine work of the Spirit that begetteth faith , and the same worke of the Spirit , in its time , begetteth the degrees of Sanctification . But now , that this may not be in notion only , we will shew you , how the Spirit workes this , that you may not think these to be things carried in clouds , and to have place only in our understandings , but that you may know it in the experience , that every man finds in himselfe , that after hee hath taken Christ , there is indeed such a Spirit shed into his heart that changeth him . For the understanding of this , know , that when wee come to invite men to come into Christ ( as it is all our businesse to invite men to the marriage ) all the world stands out , and every man gives that answer that they did in the Gospell , they have bought farmes , and married wives ; every man is so set on these outward things that his carnall heart carrieth him to , that they will not hearken to us , so that we may preach in vaine : you see to how many Christ himselfe preached in vaine , and the Apostles had preached in vaine , if there had been no more than their owne preaching . So likewise , now the Spirit is sent into the hearts of men , that when wee come and invite men to come into Christ , the Spirit also secretly compels them to come in . Wee are indeed bidden to compell men to come in , but unlesse there bee another compeller , that is , except there be the Spirit within to doe it , the worke is not done , unlesse there be two compellers at the same time , the Holy Ghost within preaching to your hearts , when we preach to your eares ; except there be two callers , that when wee call men , the Lord send his Spirit to call you too , it is in vaine : And that you may understand this , you must know that it is as hard a thing to move a man to leave his pleasures , and divers lusts , and his vaine conversation , as to turne the whole course of nature ( which I call the instinct that God hath put into every creature , to move that way that it goeth , as the water to move downward , and the fire to goe upward : ) Thinke with your selves now , whether there must not be an Almighty Power to turne the course of nature ; because the heart of man naturally goes downward to sinne , it descends downward with the same propensity , it hath the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we call it , the same forwardnesse and pronenesse to evill that any naturall thing hath to goe the course , that is naturall to it . Now unlesse there be an Almighty Power to turne this course of Nature , no man will ever come to Christ. As for example , That rectitude of Gods Image , that is expressed in the Word , come to experience , and looke upon every mans heart living , and see whether it be not quite contrary to it in all things , even as contrary as the motion of the stone is from ascending towards the heavens , but when the Spirit commeth he turneth this course of Nature . Now when wee come to doe this , doe you thinke that any man in the world is able to worke it in the hearts of men ? It is true , a man may goe thus farre ; It is possible for a King , or for a man in authority , to set preferments on the one side , and punishments on the other , to make a man to doe much , or to suffer much , but all this while here is but a turning of the actions of men , but to turne the inclinations of mans heart , it is proper only to God , man is not able to doe it in any particular : If a mans heart be set upon covetousnesse , Christ saith it is impossible all the men in the world can change his heart : But put the case a man could doe it ( as no man can ) if he could turne a mans heart , it would be but in a particular or two , but to turne the whole frame of the heart , to make a generall change , to make him another man , another Creature : It is impossible for any man in the world to doe it . Or , put the case he could doe so , it must be after long reasoning , but to do it upon the sudden , and at one Sermon , as the Spirit sometimes doth , to take one word , and by it to change the heart of man , it must needs be the worke of an Almighty Power . Therefore in the 2 Cor. 3. Chap. and the last verse , when the Apostle speakes of this great change , he saith , when we reade or heare the Word , we see there the Image of God , as one seeth his face in a glasse , and are changed into it from glory to glory , that is , from one glorious degree to another : But how is this done ? It is done , saith he , by the Spirit of the Lord. As if he should say , It is impossible for a man to be turned into the glorious Image of God , and not by the Spirit of God. A man may as well say , I will make a clod of earth a shining Starre , as to say he can make the carnall and dead heart of man to be like the Image of God : It must be the Spirit of God himselfe that must doe it , it is a work above Nature : It is therefore done by the Spirit , which doth so enlighten the understanding , and so bow the will , that whereas before there was in man such a strong appetite , such a strong propensity to ill , such a strong inclination that would over-weigh all the reasons that could be brought to the contrary , when the Spirit hath wrought this work , there is such a contrary inclination , such a propensnesse to God , and to that which is good , that it over-ballanceth all the temptations that the world , the flesh , and the Devill can lay against it . Is not this a mighty Power that must doe this , that whereas there was in a man before such a strong inclination to sin , there is a disposition so contrary now , such a desire wrought in him , such a strong impression that carries him to God , to Christ , and to holinesse , that let all the reasons in the world be brought to the contrary , they cannot keepe him off . But , you will say these things that you speak are wonderfull things , how shall we have this wrought in us ? By being in Christ this wonder is wrought in us , when a man is once ingrafted into Christ , when hee hath once received him , this great worke is wrought in him in his heart , hee is made a new Creature . But if you adde to this the second way of raising this Sanctification from our Iustification , then you will understand it yet more fully and distinctly . There are certaine actions wrought in our soules , by which this Sanctification followes Iustification , and those are these . First , 2 when a man seeth great reason for it , for when a man is once convinced of a thing , that it is best for him to doe it , and takes a resolution to him to performe it . Now when a man hath beene humbled , and knoweth what sinne is , 1 when he hath had his heart prepared , when he comes in once to take Christ , that is , when he seeth his owne basenesse , and Christs excellencie ; what he was without Christ , and what he hath by Christ , that when he expected nothing but death , then the Gospell came and said , Thou shalt live : when he seeth that Christ deales with him after this manner , then hee thinkes surely , It is good reason that I should serve him , before indeed we thinke his service to be an hard service , and we doe with him , as people that are under a tyrannous King , they refuse to obey such an one ; so doth all the world with Iesus Christ ; they thinke his Law to be an hard Law written with bloud , and they thinke him to be an hard Governour , such a King as they know not how to be subject unto : But when a man is once convinced by the Spirit , when he sees reason for it , when he is perswaded that Christ will governe him for his wealth , that Christ hath suffered for him , and freed him from the wrath of God , then hee thinkes thus ; There is reason that I should suffer him to rule over me , and when a man seeth reason for it , he comes then willingly to submit himselfe to Christ. This is the worke of the Spirit , whereby he perswades a man that there is reason for it , and it is attributed to the Spirit . Iohn 16 The Spirit convinceth of Sinne , of Righteousnesse , and of Iudgement ; that is , it shewes us that we are sinfull , and that there is a Righteousnesse in Christ to heale that . And thirdly , it convinceth us that there is reason for it , why we should serve God in Sanctification and Iudgement . The meaning of the word , He shall convince , is that the Spirit shewes us reason why we should embrace Sanctification , and serve the Lord in all things : Now when the heart of man is brought to this , to see reason and equity in this , then a man takes resolution to cleave to Christ , to serve him . 2 Secondly , as he deales with the reason , so he doth likewise with the affections , for he begets love in us , which love sanctifieth us , it sets us on worke , and turnes the whole heart , as the Rudder turnes the Ship , for it sits in the sterne of a mans Soule , and the reason ( that when we are justified we love Christ ) is , because when as before a man magnified himselfe , setting himselfe at an high rate , like a virgin that is coy and curious , thinking no man good enough for her : now the Law comming and convincing him of the need he stands in of CHRIST , and shewing him what he is in himselfe , he is hereupon content to marry with the Lord Christ : Nay further , the Spirit of God not only shews him the need that hee stands in of an husband , he being not under covert , and deepely in debt , the whole weight of his debt lying on himselfe , but it goes further , and shewes him the beautie of Christ , as Ioh. 14.21 . To him that loves me I will manifest my selfe ; that is , I will declare my beauty , and when the Spirit shewes Christ to the Soule , it makes it in love with him . We may shew him to you an hundred times over , and yet beget not this affection in you , but the Spirits shewing is effectuall to that end , and when you love him , you must needs please him in all things , it being the care of the married wife to please the husband . So that when the heart is prepared by humiliation , and takes Christ , love is wrought in the Soule , and love sanctifies ; for Sanctification is nothing else but a setting our selves apart from common uses , and keeping of the heart close to God , making it peculiar to him , and this love makes us to doe : when the wife loves the husband , shee will be his altogether , she will be only to him , she will be divorced from all Adulterers , and have nothing to doe with them ; and thus the Lord deales with the affections . Thirdly , there is wrought not only a love to the Lord , 3 but a perswasion that it is good for our selves to serve him in holinesse : Indeed many times , to satisfie our affections , we love a thing too much , though wee doe not thinke our selves gainers thereby , but in this matter the Lord perswades us , that it is best for our selves to sanctifie him in all things , to draw neere unto him , to sanctifie his Name in our hearts ; so that now not only love to Christ , but even selfe-love also is set on worke to the making us New Creatures ; for the wayes of God are propounded as good and profitable , and pleasing things , and when the heart lookes on them , it sees them as good for it selfe , so that the heart turnes towards them ( as it cannot but doe to every thing that it apprehends to be good and profitable to it . So that when the Holy Ghost shall perswade a man that it is best for himselfe , that he shall best provide for himselfe every way , by taking Christ , hee cannot choose but come in , when hee shall see it is best for him to goe to the Citie of refuge , that he cannot live else , and that if he comes there he shall have life , and not only life , but a kingdome too , and that the way that leads thereto is grace and holinesse ; hee will goe , and goe fast enough . When a man is perswaded , Christ is the Citie of Refuge , to whom I must go , else I cannot be safe , and that the way to him is to be a new Creature ; this makes him to goe on , and willingly too , for it is out of selfe-love . 4 Againe , when a man is justified and hath taken Christ , there is bred in him an holy Ingenuitie which makes him so thankfull to Christ , that hee is ashamed to joyne Christ with any sinne : As Rom. 6.21 . What profit had yee in those things whereof yee are now ashamed ; you are now ashamed to commit them any more . A man will thinke it now an unreasonable thing , that Christ should doe so much for him , be crucified for him , and so give him life , being before dead men , that he should take flesh for the remission of his sins , and that he , in recompence of this kindnesse , should serve his lusts . Therefore he reasons , as Ioseph did with his Mistresse ; Shall I doe this , and so sinne against God , and my Master , he hath committed all to me ; hee hath done thus much for me , and shall I thus requite him ? And as Nathan taught David to reason , Hath the Lord made thee King over Israel , and done thus and thus for thee , and wilt thou serve him thus ? So that I say there is an holy Ingenuity bred in us , whereby out of thankfulnesse wee will shun whatsoever may offend him . Besides this , 5 we are taught that we sustaine another person , and every man desires to maintaine the dignity of the person hee sustaines . When a man is once in Christ , he thinkes not the courses he lived in before , to be sutable to the condition he is now in . Therefore the Apostle reasons , 1 Pet. 1.14 . Fashion your selves no longer after the lusts of your former Ignorance , but be holy , as he is holy ; that is , if you take your selves to be in Christ , and that you be come unto God , admit not any more those lusts , which though they suted with your former ( yet not with this condition ) he reasons as Nehemiah did , Shall such a man as I doe this ? 6 Lastly , which is the chiefest reason of all , As soone as a man hath taken Christ , and is justified , there is a strong impression made upon his Soule , by which he is caused to cleave unto him , and to long after him , as the Iron doth after the Load-stone , that cannot bee at rest untill it hath attained it . A man shall set himselfe in the wayes of God , though it were but to give satisfaction to the desires of his Soule . And indeed , were it not for this , wee should not serve the Lord ; this makes us New Creatures : I say , there is a strong inclination in every man that is justified , that he can doe no lesse than serve the LORD even to satisfie that . For example , when Eliah had called Elishah , hee could not choose but follow him , all the reasons in the world could not keep him back : At the time when he cast his mantle on him , there was an impression made on him ; as when Christ said to Levi , and Peter , and Andrew , and the rest , follow me , their profits , and nets , and fathers were nothing , they needed no more perswasion , for there was a secret impression made upon their hearts together with Christs Word , and to satisfie that they must needs follow him . Such an impression as this , was made on the heart of Ruth to follow Naomi , you know how she put her to it , but Ruth would not goe backe for she loved her , and therefore nothing but death should separate them . And the same was in Iacob to Rachel , seven yeeres , and seven yeeres service , the length of time and hardnesse of labour could not keep him from his Vncles house , nor drive him off , such a strong desire was planted in his heart towards her : and such a desire is planted in the heart of every Christian that is justified , a strong Instinct ( as I may call it ) a strong affection after Iesus Christ , and he must needs goe on in the wayes of Sanctification , seeing there is no other way to satisfie himselfe . So that putting all this together , when a man shall see such reason for holinesse , when he shall have affections of delight therein , of love thereto , when he shall see it best for him , and that it is impossible hee should have the Lord Iesus Christ ( whom he so much desires ) if he serve him not in the duties of Sanctification , he must needs come to a fixed resolution , I will be another man , and runne another course , I will change my life altogether , I will serve him in holinesse , and in the duties of new obedience . And after this manner doth Sanctification arise from Iustification ? first from a worke of the Spirit , and then by all these passages that goe thorow the minde of a man , which though they be not marked distinctly , yet are truely in the heart . And so much for the first point . 2 Now we will come to the second , which is , That Iustification and Sanctification are inseparable , they cannot bee disjoyned . But you will say , this is a point that needs no proving , I would ( my Brethren ) it did not , I would that men were perswaded of the truth of it , but we may see by the lives of men that they are not perswaded of it , for their lives be loose , and they thinke , that if they can call on Christ in the day of death , and cry for pardon , it will be enough , and that without such strictnesse a man may be saved . Therefore , to make it cleare to you , you must remember this as a ground : No man can be saved by the second Adam , except hee bee borne of the second Adam : As no man could be condemned by the first Adam , that was not borne of the first Adam ; for the reason why all mens natures are corrupted is , because all are borne of him . If a man were created and did not descend by generation from him , he should be free from Sinne , and so could not be condemned , but comming out of his loynes , puts us into a condition of condemnation : And so on the other side , except you be borne of the second Adam , you shall not be saved ; What is that ? You must be made New Creatures , Ioh. 1.12 . As many as received him he made the sonnes of God : What is that a meere title ? No , verse the thirteenth , They are borne not of bloud , nor of the will of the flesh , nor of the will of man , but of the will of God. that is , they are borne of the second Adam : and Ioh. 3.5 . Whosoever is not borne of the Spirit , shall not enter into the Kingdome of God. Now as our nature was corrupted in the first Adam , there being a compact and covenant betweene God and him , that if Adam stood , all his seed should stand with him ; but if he fell , then that all that were borne of him should by vertue of that covenant , compact , or agreement have his sinne imputed to them , and so should be corrupted , as hee was , and die the death . So there was a second covenant betweene us and the second Adam , which is the new Testament spoken of in Ier 31 and in Heb. 8. I will make a new Covenant , saith God : And what is that ? I will put may Law in your minde , and write it in your inward parts : that is , by vertue of the compact and agreement , which is the new Testament following upon the former , all that shall be saved by Christ , shall be borne of him , they must be new men ; whosoever shall be justified by him must be a new Creature . Secondly , because it is the will of God ; It is true , God might have saved us without it , if it had beene his pleasure , it had beene no more but calling men at the houre of death ; but is otherwise , 1 Thess. 4.3 ▪ This is the will of God even your Sanctification . And if there were no other reason but Gods will , that those that be justified shall be sanctified , it is enough : God hath called you to holinesse ; he hath appointed it , hee wills it , and his will is sufficient to enforce it . Againe , consider when we are ingrafted into Christ , it it not simply an ingrafting , but wee are ingrafted into the similitude of his death and resurrection , Rom. 8. that is , no man is ingrafted into Christ , but sinne is crucified in him , hee is dead thereto , that is , he is a dead man in regard of the life of sin , and is alive to God , as Christ rose from the dead , so he is raised to newnesse of life . If it had beene simple ingrafting into Christ , there had needed no further Relation , but we are ingrafted into the similitude of his Death and Resurrection . Again , it was the end of the Lords comming ; If hee had come only to save men , there had beene no need of being New Creatures , but he came also to purifie unto himselfe a peculiar people , zealous of good workes , and to destroy out of man the workes of the Devill , and to purchase to himselfe an holy Generation , and Royall Priest hood . Now whatsoever the Lords end is , he never failes of . Againe , you must consider , that to whomsoever Christ is a Priest , hee is also to them a Prophet and a King , he is annointed to all these Offices : And therefore if you will be saved by him , by the vertue of his Priest-hood , you must take him as a Prophet , that is , you must take his counsell in all things , and not only so , but he must also be your King ; you must not only learne his way , but you must also be perfectly subject and obedient to him , to walke therein . Indeed as a Priest , he reconciles God unto us , but not us to God , except hee come with his other two Offices , for man stands out and will not know the way ; and therefore as a Prophet , Hee is to guide our feet into the way of peace : and that is not all , therefore because our hearts are stubborne , and will not come in , he exercises his Kingly Office , And brings into subjection every thought to the obedience of his will. Againe , looke to all the meanes , as first to Faith , the same Faith that justifieth , doth also purifie the heart ; Having their hearts purified by faith , Act. 15. And as many as are sanctified by faith that is in me , Act. 26.28 . And likewise the bloud of Christ not only covers , but also heales , Hebr. 9.14 . How much more shall the bloud of Christ , who through his eternall Spirit offered himselfe to purge your Consciences from dead workes , &c. It hath not onely vertue to take away the guilt of Sin , but it is effectuall also to purge the conscience from the power of sinne . Againe , the Gospell wee preach doth not only offer Christ , but likewise cleanseth , You are cleane through my Word , Ioh. 15. And in the hundred and nineteenth Psalme , and the ninth verse , Wherewith shall a young man cleanse his way ? by taking heed thereto according to thy Word . The Spirit as it is a Spirit of Adoption , so is it of Sanctification , making clean the roome where it dwelleth , and making it a fit Temple for the Lord. Consider the Sacraments , Baptisme doth not only wash from the guilt of sin ▪ but from the filth of sin also , from the blot and deformity of sinne . And so I have done with these two points , how Sanctification rises from Iustification , and that they cannot be separated . Before we proceed to other Observations , we will , by way of Vse from the inseparability of Iustification and Sanctification , draw this consequent , that , if they be inseparable , we should goe to God and beseech him , that having given us the first , that he would grant us the second also . If you have any assurance that your sins are forgiven you , let him not deny you this to make you new Creatures , they be inseparable , and therefore you have just cause to pray him not to separate them , 1 therefore you may claime them both as your due , seeing you have his promise for both , and you must urge him on his promise ; we desire Iustificatio●●or our owne sake , but Sanctification that we may glorifie God : and therefore , when you come to God with this request , Lord make mee a new Creature , that I may bring glory to thy Name , that I may serve thee , and do good in the place wherein I live , he will not deny thee . Consider but this very Sacrament which we are now going to receive ; 2 you must know that the Sacrament seales the whole Covenant of God , as 1 Cor. 11. This is the New Testament in my bloud , that is , this Cup is a signe and seale of the new Covenant which I have made with man , and which is confirmed with my bloud . Now what is that Covenant ? You shall see it it , Ezek . 36.26 . and it containes three parts , all which are sealed by this Sacrament . First , hee promiseth to wash them from their filthinesse , that is , from the guilt of their sins , which is the first part . Secondly , A new heart will I give you , and a new Spirit I will put into you , that is , I will make you new Creatures , which is the second part of the Covenant . Thirdly , I will call for the Corne and will encrease it , and will lay no famine upon you , &c. that is , hee will give all outward comforts , you shall inherit he Earth , and be heires of the world , and of ●ll in the world , for the world is yours ; 1 Cor. 3. All , and all in it is yours . This is the whole Covenant of God , and this hee seales to every one of you , when you come to receive the Sacrament , If you receive it worthily , for it is the New Testament in his bloud . And therefore , seeing hee seales it to you , that he will give you a new heart , and a new Spirit , and make you new Creatures , you should go to him and claime it of him , for you may sue him of his own bond written and sealed , and he cannot deny it ; therefore begge it , and you cannot misse of it . This is a very comfortable doctrine , if it be well considered . For what is that that keepes a man from comming to Christ , but his discouragements ? He thinkes it so hard a thing to be a new Creature , that he cannot attaine it , that he cannot leave such a course of life , and therefore he stands off , and though he will come in , yet he will not as yet , because it is a bondage intollerable . But you do not consider what it is to have a new Nature : If it were to have a new life and an old heart , it were otherwise ; but the Lord will give a new heart , and if he will not deny you , but make you new Creatures , you may be encouraged to goe to him : If there be any Rebellion in your heart , any untowardnesse in your nature ; if you goe to him for the removall of it , it is impossible he should deny you , having made you a sure promise , and confirmed it with a oath . 3 What the Lord sweares to , he is sure to performe . In all the Booke of God , you shall not finde that he sware unto the first Covenant , but there is an oath put to both parts of the second , Heb. 6.13 . Because he could not sweare by a greater , he sware by himselfe , that wee might have strong consolation and assurance of forgivenesse of sinnes . And so the first part is confirmed . And for the second , Luke 1.73 . The oath which he sware unto our Fathers that he would give us , that we being delivered from our Enemies , should walke before him in holinesse all the dayes of our life . Why then will you not beleeve it ? Why will not you urge the Lord with this , and by prayer desire the accomplishment of it ? As indeed though he gives holinesse of life , yet you must pray for it , as well as you must pray for the forgivenesse of sinnes . It was Ananias his speech to Paul , Act. 22.13 . Rise Paul and wash away thy sinnes , calling on the name of the LORD ; though his sinnes were forgiven , yet hee could not have assurance of it , without calling upon the Name of the LROD . Christ promised to baptize us with the Holy Ghost and with fire , that is , to sanctifie us in greater measure , yet wee must call and call againe : So Luke 11.5 , 6 , 7 , 8. You must knock as at a mans doore that is a sleepe with his children and loath to rise , but if you knocke long , and weary the Lord out , and not suffer him to rest , then he will give the Holy Ghost . Therefore , have you prayed , and yet finde not your selves New Creatures ? You have your old hearts , and old lusts prevailing ; yet you must at length wash away your sinnes by calling on the Name of the Lord. And hereto you may be stirred by the Sacrament , 4 which is not onely to give assurance that your sinnes are forgiven , but likewise to draw more vertue from Christ , to make up the breaches of our hearts , and to get more grace , and to be made New Creatures in a greater measure . So that when a man comes hither , he must consider wherein he is faultie , what breaches there are in his heart and life , what imperfection there is in grace , and then hee must goe to Christ to repaire them . And as you bring more faith with you , so you shall carry more strength and comfort from the Sacrament . So that thus much I can assure you of , let any man come with a strong desire to receive Christ , and to be a New Creature , and let him bring faith in the promises of Sanctification , and it cannot bee but hee shall be filled : The LORD will send his Spirit into his heart , and make him a New Creature : Wheresoever God hath a mouth to speake , Faith hath an eare to heare , and an h●nd to take : Men forgot this , they thinke that Faith is onely occupied about promises of pardon and forgivenesse ; but it is not so , you must set your faith on worke , on the promises of Sanctification , and when you come to receive the Sacrament , you must know that you come to a table where you have fatlings , where you have new Wines . And thus you must feed on CHRIST , not onely taking to your selves the promises of pardon , but likewise of Sanctification , that you may be filled with the Spirit , which is as wine to quicken you , and to strengthen you in the Inner man , as well as the outward Elements of Bread and Wine strengthen thine outward man. So that thou mayest not thinke thou receivest the Sacrament as thou oughtest , when thou goest away as weake as when thou commest , when there is no strength , no vigour in the Inner man. And so in all thy daily services , when thou commest to Christ , thou must eat the flesh of the Sonne of man , and drinke his bloud , as the Israelites did every day feed on the Mannah . You must remember his Covenant , not only to pardon , but to sanctifie you , and then you shall live thereby , and every day grow stronger and stronger . The end of the first Sermon . CERTAINE SERMONS VPON THE NEW CREATVRE . 2 COR. 5.17 . Therefore if any man be in Christ , let him be a new Creature . THE Woman of Canaan , though shee had no countetenance from Christ , 5 though he seemed not to heare her a long time , though hee gave her crosse answers , yet hee commends her faith in an extraordinary manner at the last . She had never had that commendations , if shee had not beene put to that difficulty a little : therefore , when you presse God , when you doe stand it out , and are not discouraged , in the end you shall have it in a greater measure , and it will be a greater commendations of your faith . And so it was with Iacob , if he had not wrestled as hee did , hee had never had that great reward which he had ; he never had a greater reward for any thing that ever he did in his life , than for his contending with God , when God refused ( as it were ) when he strove with him , when he would not doe it , when he seemed to be of a contrary mind ; yet when he held out , and did not give over till he had gotten it , hee never got so much at Gods hands . And so I say to every one of you ; if you finde it an hard taske to get this change , to bee made New Creatures , you pray and have sought , and yet you have not gotten it , yet be encouraged , doe it still , never give over , you shall have a greater measure as your prayers are stronger : for this you must know , that when you make requests to God , according to Gods will , that then it is the voice of his Spirit ; therefore when you desire to be made New Creatures , doe you thinke it is possible for God to deny you ? No , because this desire comes from his Spirit . Now it is true , a man may desire to be made a New Creature , he may desire grace , and yet doe it in a carnall manner , that is , hee may desire it , because he sees that he cannot be saved without it , he may desire it as a thing of necessity , that will make him safe and whole , as a thing , without which he shall perish : Nature may goe thus far , but to desire to be made a New Creature , out of the beauty and taste of it , out of a desire to please God , and to glorifie him , whose Name is called upon you , out of a desire to please the Spirit that dwels in you , this is proper to the Saints , it is the voyce of the Spirit , and therefore goe on boldly , God hath promised to heare you , hee cannot deny you . See how Christ did when he was upon the earth , those that were lame and blinde , when they came and cried after him , and would not give him over , he did not refuse to heale every one ; there was not a man that was importunate with him , but , howsoever his Disciples slighted them , Christ respected them . Now do but think with your selves ; doe you thinke he lesse pities the diseases of the Soule , than he did the diseases of the Body ? Doe you thinke that he hath lesse compassion now he is in Heaven , than hee had when he was on Earth ? Or doe you think that His Arme is shortned , that he cannot doe as much now to heale the running sores that are on thy soule , as he did on earth to heale bodily diseases ? My Brethren , if you doe but seeke to him , if you can get but a word from him , if he say but to you , Be whole , if hee doe but rebuke thy sinfull lusts , as he rebuked the Feaver , it shall presently obey him : Hee that was able to calme the sea , and that hath the strong winds in his power , is he not able to dissolve a strong inordinate apprehension , a strong lust , a strong unruly affection , and so set them at liberty ? certainly he is able . You know , the woman that had spent so many yeares , and all that she had upon Physitians , and could doe her selfe no good by all , yet when shee comes to Christ once , you see it was done in an instant . So , I say , a strong lust , an old lust , which is contrary to this New Creature , which , it may be , thou hast been contending with many yeares , and cannot get the victory over it ; yet if thou canst come in this manner to him , and contend with him , and knocke at the doore , and never give over till thou hast awaked him , certainly hee will give thee the holy Ghost , he will change and renue thy heart , he will set thee at full libertie . This he hath confirmed with an oath , and whatsoever God hath sworn , he will performe it without all reservation ( where hee is said to doe a thing without an oath , there may be a reservation left , therefore we never finde an oath to the old Covenant ) but he hath sworne to performe the new Covenant , and you know this is a great part of the new Covenant , to give a new heart , to make a man a new Creature ; therefore , where the new Covenant is made , there this is repeated in Ier. 31. and Heb. 8. I will make a covenant with my people , and what is that ? I will put my Law into their minds , and in their hearts will I write them ( that is ) I will make them New Creatures . Therefore , I say , this is a matter of much use to you , If you goe to Christ , and labour to have this done . 6 My Brethren , there is nothing left for us to be assured , nor any other experiment that wee need have that there is another life , that Iesus Christ hath done these great things for us , and that the Gospel is true , I say , there is nothing else left for us , no other experiment in comparison of this , that we see wee are made New Creatures : This is all the miracles that we have ; nay , I dare be bold to say more , It was the greatest miracle that they had in that time , when all the miracles were wrought . And therefore you shall find that Paul gives this as the maine argument , among the rest , That they shall be raised againe at the last day , that they were in Christ , that the Gospel is real and true . For , saith he , We have received the Spirit : we have had the Spirit , which is the earnest , the pledge , the annointing , you shall finde it every where scattered in his Epistles , the receiving of the Spirit is the maine ground that hee builds on , as in the 2 Cor. 1.23 . Hee hath established us together with you , and hath annointed us , and sealed us , by giving the Spirit as an earnest into our hearts : As if he should say , this is the Argument we have , that we shall be saved ; not , for all the miracles so much as this , that we have received the Spirit ; for that is the true annointing wee feele it in our selves , that sealeth and confirmeth us , wee cannot doubt , having had experience of such a mighty worke in us , that is , the earnest and the pledge we have ; and therefore , Ephes. 1.19 . He prayes that they might see the exceeding greatnesse of his power working in those that beleeve ; as if that would bee a great confirmation to them , if once they should finde an experiment of the greatnesse of his power : And so , Phil. 3.10 . I care not for all the world , on this condition , that I might know him , and the vertue of his resurrection ( that is ) that I might know him by the power of his Spirit , changing my heart , killing my sinnes , raising me againe , and , in a word , making me a New Creature , that I might know this experiment ; I looke upon all the world as drosse and dung , as things not to be named . So , I say , seeing there is nothing else left in comparison of this , and when miracles were wrought , there was nothing like this , that wee might have this experiment in our selves , we should goe to God , and not give him over , till the worke be wrought in us , that we might be made New Creatures . That which keepes men off from religious courses , for the most part is discouragement , they think they shall not be able to go thorow it , when they heare they must bee made new men in all things , that there must be nothing that is old left , but all the old leaven must bee purged out , it discourageth men , because they thinke they shall never bee able to reach it , whereas this is an assurance to thee , that if you go about it , you shall not faile of your purpose , but you shall certainly bring it to passe , because if you seeke it at Gods hands , he cannot deny you , only I told you , you must pray . It may be for this purpose God will not heale thee altogether , but suffer many lusts to grapple and to contend with thee , that thou mayest be taught to doe this duty : and therefore wee should learne to goe to Christ , wee should feed on him every day , and by that meanes we shall be renewed , we shall get new strength ; otherwise what is the meaning of that , In this mount hee will make a feast of fined wines , and of fatlings , of fat things full of marrow , of wines fined and purified ? Esay 25.6 . The meaning is this ; when you come to Christ to renue your Communion and your Covenant with him , which is done through faith and prayer , you draw neerer to him , and that strengthneth the soule , as Mannah strengthned them in the wildernesse , that you live by it ; for every day there growes new distances betweene Christ and us , we let goe our hold , as it were , in some measure , and begin to fall off from him a little ; therefore , every day we should renue this Covenant , especially when we come to the Sacrament : As Ionathan and David , they renued the Covenant of God againe that was between them , as if there were a new Solemnity of marriage , if it were often to be renued , to make the parties joyned more united : make no question of it , we should renue our match with Christ , we should come neerer to him , that we may strengthen our soules , because we recover our Communion with him . For what is Sanctification , but a drawing neere to the Lord ? And then we draw neere , when we renue our Communion , and our Covenant with him , when the match is renewed between us ; and if we doe so , we shall goe from him every day , as men refreshed at a banquet , like men that have fed on fat things full of marrow , as men full of wine . Be you filled , not with wine , wherein is excesse , but with the Spirit : What is the meaning of that Antithesis , but to shew that the Spirit is like wine , it strengthens , and how receive we the Spirit ? Is there not the same meanes of renuing of it from day to day , Is not the same meanes of renuing it , as there is of receiving of it at the first ? Didst not thou get it first by going to Christ , and shall not thou still regaine and repaire thy strength by that meanes ? I cannot stand to presse this farther . Secondly , in that they are put together thus , Iustification and Sanctification , hence wee should be stirred up to prise it , to set it at the same rate as wee doe Remission of sinnes , because we see the Holy Ghost doth so . For seeing this thing is promised , seeing it is chosen out among the great benefits wee have by CHRIST , that we shall be renued , we should learne so to judge of it , to set it at an high rate , in our conceits , to conforme our Iudgement to the Iudgement of the Scriptures . Every man would bee content to be saved , but to be made a New Creature , men are so farre from reckoning it a priviledge , that they reckon it a bondage : you would fain be free from Hell , you would faine goe to Heaven without such a necessity put upon you ; this is the common fashion of men ; but , marke , the Holy Ghost puts this among the great benefits wee have by Christ. You know the comming of the Messias , how it was magnified by the Iewes , what great things they should have when Christ should come . What were those great things ? One of the chiefe was , to make them New Creatures , to set them at libertie from their spirituall enemies , That they should be taught of God , that they should have his law written in their hearts , and have their hearts circumcised to love him , that they should have new hearts and new Spirits given them ; this is that great benefit that hath beene so much magnified so many yeares before the comming of Christ. It is that , which the Apostles , when they came to preach the Gospell , set out as so great a Priviledge ; learne we to prise it , for certainly there is nothing in the world so precious a grace , whereby we are made New Creatures . It is a true saying , because indeed there is no excellencie that is like it , if you would rectifie your judgments , and teach them to apprehend things as they are ; therefore let us reason with you a little for that old man , those lusts that you prise so much , 1 that you will not part with , that you cherish and nourish in your selves , and you are Enemies to those that are Enemies to them , I say , consider what you doe , this old man , is it not the sicknesse of the soule ? is it not the filth , and the foulenesse of the soule ? is it not the slavery and bondage of the soule ? And the new man , is it not the contrary ? doth it not excell it ? Therefore as much as health exceeds sicknesse , as much as cleanenesse exceeds impuritie , foulenesse and filthinesse , as much as liliberty exceeds slavery and bondage ; so much and more doth the New man excell the Old man. 2 Besides , if you looke to other things , take all other things which the world hath , all the profits , all the pleasures , all the learning and knowledge whatsoever it is , that in the world is precious , yet to be made a New Creature goes beyond all , because , indeed , it puts you into the same condition that Adam had in innocencie : you will say , to be made like Adam againe , to be restored to that happinesse , it is beyond all that the world can afford : Now to be made a New Creature , it puts you into that estate . But , you will say , that is not so , Adam was in Paradice , he had outward contentments in abundance , but to be made a New Creature is not so ? It is true , there were two Conditions that Adam had ; one was his outward Condition , being placed in Paradice ; the other was his happinesse , to be a New Creature : this was incomparably beyond the other , as wee shall easily make that plaine to you . Put case there were a man that had faire Pallaces , and Gardens , and Orchards , and all things that his heart could desire to have , but all this while he hath not health ; would he regard all this ? On the other side ; suppose he had health , put him into a Cottage , if he have strength , would hee not beare it well enough ? That is our case . When Adam had all that , yet when he had lost Gods Image , when hee had lost being a New Creature , he was like a man that was fallen into a great sicknesse , he was fallen into terrour and horrour of conscience , what good could all that doe . A man that is out of Paradise , that lives as wee doe among men , that hath Gods Image renued on him ( which hee lost ) that is , made a New Creature , he is happie , when Adam was miserable . Let us consider a little ; What was it , thinke you , that made Adam happy in Paradise ? Was it the being in a Garden full of pleasant things ? No , it was not that , but his Communion with God that made him happy . Therefore you see wherein his misery consisted , it consisted not in the losse of Paradise , for there he was still , he had all that he had before for outward things , but he felt shame and horrour of conscience , he felt inward trouble and anguish of spirit , when he heard the voice of God walking in the Garden : therefore it stands not in that , but to be made a New Creature , is to be put into the inward condition that Adam was in , and therefore you have reason to seeke it . If any thing in the world be worth the seeking , it is this , to be made a New Creature . All other things are not : the proper excellencie of a man , you know the Angels and the Saints want them , and the Beasts enjoy them , but the excellencie of man is to be made according to the first Rule , to be squared according to the Image of God , after which he was first created , and hee is never well till he come to that . As no Creature is well till it have that excellencie belonging to the kinde of it : this is an excellencie peculiar to man , therefore seeke happinesse as long as you will in other things , you shall never finde it , but in being made New Creatures , in having Gods Image repaired , in being sanctified in Body , and Soule , and Spirit , this puts you into an happy condition . But , you will say , these are but Notions , imaginary Assertions , we feele not such things , give me that man that hath the sense of this , that feeles more sweetnesse in this , than Adam did in all his outward Paradise which he had ? To this we answer : First , that there is a sense of it , though spirituall Grace be a thing that is not exposed to the senses , yet there is as true and as quicke a sense , as there is of outward and corporall delights ; because , when you are made New Creatures , you have a new life , and that hath new senses in it ; It hath a taste , hunger and thirst , it hath as quicke a sight , it hath every thing that the other hath ; you know , the apprehension of all the comforts wee have , is not that which stands in the outward senses , that is not worthy the name , but the apprehension that the will and understanding hath of things ; it is every mans minde , that makes a man to live happie or miserable , that is , his apprehension of things , when thou livest a new life , and thy apprehension is altered and changed , thou hast as quicke a sense of those spirituall priviledges in Christ , of peace of Conscience , of joy in the Holy Ghost ; of all the benefits that rise from his Passion , thou wilt have as quicke a sense , as ever thou hadst of outward delights . Againe , if thou wouldest have such a sense , let me say this to thee , the time is not yet come thou shalt have it , and have it in abundance , but as yet ( as it is said ) We are the sonnes of God , but it appeares not what wee shall bee : It is true on both sides , those worldly men that bragge so much of their present sense that they have , and that others want , it appeares not yet what either shall be , but you are mingled together , and there is one common condition to all , because this is the time of trial . Mark the wise General , he doth not like of a Souldier at the first , but when he hath tried him , and hath suffered both to runne out their course , the valiant man , and those that are cowards ; when their course is finished , and when the battell is done , that is the time of conferring of honours . The wise Master doth not reward his servants at the first , but hee lets them alone , the good servant and the bad , till their time be out , till the time of their wages come , that is , the time when hee makes the difference . So doth the Lord , for this time the Battell is not to the strong , that is , men have not their reward here for the present time . Even as it is upon a Stage , both are let alone till they have acted their part , there is no alteration , but when they come off from the Stage , that is the time , when the one is commended , and the other is discommended . So it is with the Sonnes of God , and the Sonnes of men , God lets you both alone for the time , till you be gone off the Stage , that is the time that you must looke for the difference ; therefore be not preposterous in your expectation , be not discouraged , because you have not such outward contentments , because you are not above , but below , for the present life , the time is not yet come ; for God doth not yet rule the world , as he will do ; he hath , as it were , left the world to be ruled by others , he hath left men to rule : now errour comes from the face of the Ruler ( as the Wise-man saith ) that is , there is that obliquity in the hearts of men , those that are in place of government generally , That Servants ride on Horse-backe , and Princes and Wise-men goe as Servants on foot . The Reason is , because men rule the world ; For errour ( saith Salomon ) is from the face of the Ruler . But now when God shall take all the government into his owne hands , when he shall be absolute King in the exercise of his dominion , then he will set all straight , and not before : then Servants shall goe on foot , and Princes and Wise-men shall ride on Horse-backe ; therefore expect not thou it yet , the time is not yet come that thou shouldest be on Horse-backe , thou must be content to goe on foot yet . And therefore , though you have not the present sense , goe on notwithstanding , hold out thy expectation a while , though it appeare not yet what thou shalt be , yet it will come when thou shalt have the sense of it in abundance . Thirdly , and lastly , though thou have it not fully , though the time be deferred till the day of the declaration of the wrath of God on the one hand , and of his favour to the Saints on the other , yet by being New Creatures , you shall have outward comforts in great abundance , you shall not fare the worse , but much the better for it ; for the Promise is sure to those that feare the Lord : To humility and the feare of God , to them is promised Riches , and Honour , and Life : And God performes it in this life , though the full harvest bee kept for afterwards : though you have but the first fruits of the reward , as well as you have but the first fruits of the Spirit ; yet , in this life , as you walke more perfectly with him , so he will with you ; and the lesse you walke with him , the lesse hee will walke with you ( that is ) such an evennesse you shall finde in the wayes of God to you , such a measure of Iudgement and mercy , as there is evennesse or unevennesse of your hearts , as there is so much new , or so much old . Let us labour to make our wayes more perfect , and we shall be more perfect in our outward estate , we shall be better in our wealth , we shall be blessed better in our name , thou shalt bee more cheerefull in thy Spirit , thou shalt be blessed in thy wife , and in thy children , at thy going out , and at thy comming in , in every thing : so that the present wages that you shall have , set aside that which is deferred for the future , it is exceeding large to the New Creature ; there is comfort enough in the thing , holinesse is reward enough to it selfe , if you should have no more . If a man be in strength and in health , what if you put him into a Cottage , what if he be put into prison ? he can beare it well enough : If there were no more but to be made a New Creature , it were enough to make your hearts to desire that condition ; but besides that , it brings outward comforts in abundance ; or , if you have not abundance , it will make a little instead to you of a great deale . So much for this , because I have other things to deliver . Thirdly , are they inseparable ? Then take heed of challenging the one without the other ; doe not thinke that you are in Christ , if you finde not that New Creature : And this Doctrine is of much moment , for this is that , that we shall all be tried by at the last day , and it is that peremptory Sentence that can never be revoked , because it is the Sentence of the Gospel , therefore you must know this , that al the judgements that are pronounced in the Gospel , they are without all reservation , there is no more revoking of them , therefore Paul saith , Rom. 2.16 . He shall judge the secrets of mens hearts according to my Gospell : So that you must know that the Gospell hath a judgement , and a terrible judgement as wel as the Law. ( There is a judging by the Law , that is , ) men that have lived without the knowing of Christ , they shall be judged by the Law , but when we come to Christ , to live under the Gospell , ( as we all doe ) wee shall be judged by the Gospell ; What is that ? those that receive not Christ shall be damned : that is one part of the Gospell you know ; therefore you see that there is a judgement there ; He that beleeves shall be saved , but he that beleeves not shall be damned . Well , as it is true concerning the point of Iustification , hee that beleeves not and takes not Christ , shall bee damned for it : So it is as true in the point of Sanctification , he that is not a New Creature , hee that is not borne againe , he shall not enter into the Kingdome of God , Iohn 3.3 . There is a peremptory judgement : therefore consider with thy selfe , when thou commest to die , what thou wilt say then , Satan will then come and lay thy sinnes to thy charge , thou must then thinke what thou hast to answer , thou hast nothing to say but I am in Christ : well , but how dost thou prove that , he will aske thee that question , Art thou a New Creature ? If thou doe finde that thou art not a New Creature , thou art not in Christ , and thou needest not a new condem●ation , but thou art condemned already . For Christ found all the world in a state of condemnation , and if thou be not in him , thou art in the same estate : and therefore if you should but heare these words , if wee should bee silent , and should but reade these words , Whosoever is in Christ , let him be a New Creature : it may make a man tremble , and looke about him , and consider his state , and take heed of disjoyning these things that the Lord hath joyned together : if being in Christ , and being a New Creature be inseparable , think not that thou canst take Christ divided , that thou canst take him halfe , and leave the other part , that thou canst take him as a Saviour , and not take him as a Prophet , and a King ; thinke not to have Iustification , and to want Sanctification : and therefore , you see , when the Gospell was preached , this was the maine thing that was urged , Marke 6.13 . when the seventie were sent out ( saith the Text ) this was their preaching , it sets downe the summe , that men should amend their lives . When Christ himselfe was to preach , Matth. 4.17 . this was the summe of his Doctrine , Amend your lives , for the Kingdome of Heaven is at hand . Paul , when he would tell them what was the summe of his preaching , Act. 20.21 . saith hee , Wee goe about preaching , witnessing to Iewes and Grecians repentance towards God , and faith towards Christ. So that this Repentance that makes a man a New Creature , it was pressed as a thing of absolute necessity , as well as the taking of Christ. You know , when Iohn Baptist came , what he called for , Fruits worthy of amendment of life . Deceive not your selves , apply not the promises of the Gospell , except you finde this Symptome of being in CHRIST , that you are made New Creatures . This distinguisheth betweene a Temporary Beleever , and another ; both goe thus far , both have an insition into the Root , but the Temporary Beleever partakes not of the fatnesse of the Root ▪ he receives not life from the Root : It may be thou hast taken Christ in thy sense , but hast thou tasted of the fatnesse of the Root , hast thou drawne life from him , art thou made a New Creature , as a graft that is put into a new stocke : when wee are ingrafted into Christ , there is an inversion of the order , there the stocke changeth the graft ; in the other , the graft changeth the stocke into its Nature . Againe , when thou takest Christ without this , it is as putting stones one upon another , when there is nothing to sement them , and to glew them together : whosoever is in Christ , is built upon him , as upon the corner-stone ; now an Hypocrite may be built on him , as well as a true Professour ; but here is the difference , they are living stones , their Nature is altered , they differ as much from themselves what they were before , as living things differ from dead stones ; so , it may be , thou hast had an adhesion to the Body of Christ , thou hast stucke to it , as it were ; but , if thou be a true member , then thou art knit to it by ligaments and sinewes , thou hast communion with the head , there is an influence of bloud and spirits into thee : therefore consider that with thy selfe ; it may be , thou livest in the Church , and art such a member of it , as a glasse-eye is of the body : but hast thou communion with the head , art thou made a New Creature by being in Christ ? Is thy heart changed and sanctified by being in him ? If it be so ; then conclude , thou art in Christ ; For , if any be in Christ , he is a New Creature . Examine thy selfe in this , deceive not thy selfe , to whomsoever he is made Righteousnesse , he is made Sanctification . It is impossible they should be disjoyned , ( as I told you in the morning , ) his bloud hath not onely a vertue to cleanse thee from the guilt of thy sinnes , but a power to purge thy conscience from dead workes , to serve the living God , Hebr. 9.14 . And wheresoever it is a plaister to cover thy sinnes , it doth likewise heale and cure them : therefore thinke not that thou art in Christ , except thou finde this to be thy condition . Yea , but you will say , Is there such a condition in the world ? who is it that findes himselfe such a New Creature ? this I find that my old lusts returne , the same Inclinations I had , I finde them still , and this experiment of being all new , that all old things are passed away , I have not yet had ; what shall we say to this ? Wee will answer it very briefely : Though thou hast it not already , yet thou must not bee discouraged , thou must not say , there is nothing done , because al is not done : for motions are denominated from the termes they tend to , not from that they are already : when a thing is a little white , though it bee not perfectly white , we say , it is white : when the Lord begins new qualities , if it be in sincerity , it is properly said to be a New Creature , for in time it will come to that , that will be the issue of it : therefore that which stands you in hand , is to consider , whether you be so or no ; for indeed it is a difficult thing to discerne , and needfull for you to consider it : therefore I will briefely shew you how you shall discerne it . First , you must know you shall have a present Sense of it , 1 you shall feele it in your selves , you shall know that such a change is wrought in you : for this is the difference betweene the Soule of a Man , and the soule of a Beast ; a Beast cannot returne upon his action , to know whether he have done such a thing or no , but the Soule of a Man is able to doe it , it is capable of reflect Acts , as we say , it can recoile and returne upon it selfe , and can consider what is done with it : therefore examine thy selfe by this , thou mayest know , whether such a change be wrought in thy heart or no. See it in other things , thou canst tell what thou delightest in , thou canst tell what thine inclination is ; for a mans inclination is of a quick sense , it puts him forward , it carries him to that which he desires : therefore thou mayest see the scope of this , thou mayest deceive another , thou canst not deceive thine owne heart , especially in judging this , whether thou be a New Creature . If thou judge strictly of thy selfe , if thou have a right rule to examine it by , the present sense of it may be an assurance that thou art made a New Creature : for to be a New Creature is nothing else , but to be turned upside downe , when a man changeth his course ( as it were , from East to West ) when hee sailes to a quite contrary point of the Compasse , when the Rudder of his life is turned : therefore Paul saith , he came to preach , To turne men from darknesse to light , from the power of Satan of God : Therefore there is a contrary course , it is a turning , it is true , if the New Creature were but a buckling , but a bowing of the course , it would be hardly discerned , but when it is from contrary to contrary , such a thing is easily found . I know such a thing as I hated , now I love it ; I know such a duty that was tedious , now it is delightfull ; such a thing I could not doe , now I can performe it ; go thorow all the parts of thy life thou mayest have ● present sense . Wonder not at this Doctrine , for if it were not thus , no man could have assurance at the first conversion of his heart to God , if it were not that you might judge your selves by a present sense you have , by that alteration , by that reflect act of the Soule ; for when I say sense , I meane that inclination of thy Soule ; If wee could not judge our selves by that , no man at his first comming to CHRIST could judge of himselfe , till he had staied some time ; and then at what time shall we set limits , shall we stay at a day , or a weeke , or at a moneth , or a yeare , or seven yeare : therefore a man may have assurance from the inclination of his Soule , that there is a change in him , or else we should never be able to comfort men in an exigent : For , except they had had triall , except they had a long time to live , except they might come to converse , and be put upon it by temptation and triall , no man could comfort himselfe : therefore that is one thing to try it , you shall finde a change wrought , you shall finde the inclination of the Soule turned another way : Goe thorow all the particulars , looke thorow the whole rectitude of the Image of God , expressed in all the graces of that whole line , and look to your heart what it was before , and thou shalt finde in every thing an alteration , that is one thing to judge it by . Secondly , 2 you shall judge something by the universality of it ; Whosoever is in Christ is a New Creature : The meaning is not , that the substance of a man is changed , but the order and frame of his Soule is altered , there are the same strings , as it were , but there is a new tune put to them ; there is the same Soule , the same faculties , but there is a new order there . Marke , as it is in all things that consist in order , there you must have the whole , or none at all , the harmony that hath not every string set right , in some measure , it is no harmony , but the harmony is dissolved . Beauty that consists in a conformity of all the parts , except there bee a concurrence of all , the Beauty is dissolved , it is nothing ; so in all things else : therefore consider with thy selfe , art thou made all new ? for thou must know that God workes not by halves ; no man ever had an heart halfe new and old ; in the worke of Redemption and re-creating , and repairing of mankind , there is not a worke of the Lord but it is perfect . It is true , it is not ripe yet , there is a time for the maturity of it , it shall grow to full ripenesse ; but yet the Lord lookes on it , and it must be very good , that is , there must be all of it : therefore consider with thy selfe , Art thou all new ? Is there not some exempted place in thy heart and life that is yet old , as old as it was ? If there be , certainely thou art not yet made a New Creature . Take Iudas for example , you shall finde this , he had old still , his covetousnes yet remained in him that was not renued : thence it was , that in the Passeover , there was such a strait charge , that all the leaven should be purged out ; you see how it is repeated , not a jot of leaven shall be left . So , saith the Apostle , All must be new and unleavened , because Christ our Passeover is offered for us . But the naturall man will say , this is impossible ; for then wee shall have no sinne ? My Brethren , that is not the meaning of it ; the meaning is , that thou must be purged from all the old leaven , that is , thou must allow none , thou must strive against all , thou must hate all , thou must doe thy best to cleanse it out , and not suffer any to be there willingly , as to take possession in thy heart ; it may be there as a theefe , ( as it were , as a Creeper in ) but otherwise it is not to be there : therefore consider that , Let them looke to this , that thinke stoppage is paiment , that take liberty in some things , and think to recompence it by a more strict care in other things : for when a man comes to this , to super-errogate in some things , and to be negligent in others , It is an evill signe , it is a signe thou art not a New Creature , for then all would bee new ; I say , it is an ill signe , that there is no life there , it is a signe that all that thou doest otherwise is but counterfeit : therefore it is worth your observation , that when any man serves the Lord , when he doth it not with his whole heart , it is reckoned as counterfeit , if there bee but one old place in the heart , if there bee but one old lust living there , God takes all as fained , Ier. 3.10 . You did not turne to me with your whole heart , but fainedly : As if he should say , If it be not done with the whole heart , it is fained , it is a signe there is no life there , if a man abound in duties never so much ; let him be excellent in prayer , excellent in almes-deeds , in doing justice , let him come to Church , let him doe what he will , if there be any thing old , yet it is a signe he wants life , for where there is life , there is augmentation of parts ; a man that is living encreaseth in all . If thou find some part of thy soule , of thy life , to be augmented , and not the rest , thou art dead , a dead thing may be capable of it , you may encrease one part of Wheat , or of Silver , or Gold , but the other part continues as it was , but all increase in living Creatures , it is a generall encrease , there is nothing stands at a stay ; if thou finde a reservation in some things wherein thou takest liberty , and standest at a stay , thou art not yet a New Creature . 3 Thirdly , thou shalt know , if thou be new by this , thou lookest upon every thing with a new eye , every thing is presented to thee in a new manner : this I take from this very Chapter , the Apostle saith , We know no man after the flesh , therefore whosoever is in Christ let him bee a New Creature : As if he should say , I am a New Creature , or else I could not be in Christ ; as I , so every man else must be ▪ for that instance he gives of living to the Lord , of being a New Creature , he knew no man after the flesh . Look to thy selfe in this , dost thou looke upon every thing in the world with a new eye , ( that is ) upon all the particulars ; thou lookest upon sinne in another fashion than thou did'st before , thou seest more in it , than ever thou did'st ? Thou lookest upon spirituall Grace in another m●nner , thou seest more excellencie in it than thou diddest ; thou look'st upon the world in another manner , than when thou didst magnifie it , and the things of it , the dignity , the honour and the wealth ; thou art now able to say as Paul , They are as drosse , as a withering flower : thou lookest upon good and ill men after another manner , a vile person will be despised in thine eyes , let him have all outward excellencies , and hee that feares the Lord , thou wilt honour him , let him be never so base : thou lookest on thy selfe after another manner , thou doest no more behold thy selfe as thou didst , to thinke thy selfe perfected , by adding to thy outward condition , to thy outward comforts and conveniences , though that be a thing that is not to be despised , yet a mans selfe lyes not in that , but himselfe is the inward man , the Regenerate man ; thou wilt not care to have thy outward man perish , thou wilt not care what loser thou be in any thing else , thou wilt reckon that thy selfe , therefore thou wilt deny those things , because thou reckonest not them thy selfe ; for it is impossible that a man should deny that which is himselfe , but thy judgement is altered , thou lookest with another eye upon another selfe , than thou didst before , and therefore thou deniest that which before thou tookest for thy selfe , and nourished'st for thy selfe . Now a man lookes upon God with another eye , now hee sees his beauty , and his excellency , he sees there i● nothing in the world to be desired in compa●●son of him ; before hee was shie of him , and ranne away from him , as Adam did . It is the state of every carnall man , he presents God terrible , he hath no delight in God , he lookes upon him , as upon a Iudge , as one he serves of necessity ; but I say then , you will know the Lord , Ier. 31. when you are taught of mee , then you shall know the Lord ; when you are made New Creatures , then you shall know me , that is , yo● shall see mee in another fashion than ever you did , you shall looke on me with another eye , you shall know me then , as to love me , to desire me , to long after nothing so much as Communion with mee . I might run thorow more instances , but the time calls mee away . Thou wilt looke upon every thing with another eye , they will be presented with another shape , for there will be a new Heaven , and a new Earth to thee , I say , all will be new to thee : for marke the newnesse of any sense , or of any facultie , when it is renewed by any infused quality , it is not so much discerned by it selfe , as by the object ; as , if a man have a new taste , and a new savour , a new taste in health , How shall hee know it ? Give him meat , and drinke , and what you will , in all the objects of the taste , you shall finde a new rellish . So if you would know of your heart , if it be new , goe to the objects that thy heart is conversant about , see if thou lookest upon them in another fashion , if thou have a new taste , and a new rellish in thee : for if there be a new heart in thee , thou mayest see it outwardly ; thou wilt say as Paul said , I know no man , or any thing after the flesh , after the outward condition ; this note will try it , if you apply it to your selves , after once the change is wrought , that you are made New Creatures , there is nothing that is presented to you after the same manner as it was , every thing is changed with you , as if you were brought into a new world , you will see them to be other things than you did before ; but I cannot stand to presse this further . Againe , 4 if you would know whether this bee in you or no , then consider , whether your workes be altered : for we have a rule in Philosophy and a true one , and we will apply it here ; As a thing is in being , so it is in working : If there be a new disposition in thee , if there bee another Nature , there will be a new kind of work , for all things in the world worke according to their being , and there is nothing that hath an essence and a being , but the operations and acts of it are sutable to it : therefore , if thou wouldest know , looke to what thou doest ; It is not therefore thy good purposes or thy good meanings , but thy doing : therefore examine thy selfe , Hast thou left any old courses ? Hast thou given over thy drinking , thy gaming , thy sinne of uncleannesse , thy breaking of the Sabbath ? Wilt thou say that thou hast a new heart , and yet keepest thy old company still ? That thou hast a new heart , and yet usest thy old speeches still ? That thou hast a new heart , and yet ploddest in the same old tract that thou didst ? Looke what thou wast wont to doe , thou doest still ; thou wast wont to spend the Sabbath thus and thus , and thou doest so still ; thou wast wont to neglect prayer , to performe it in a remisse manner ; thou wast wont to be a negligent hearer , without recalling it , and working it upon thine owne heart , without growing in knowledge , and thou art so still ; thou wast wont to have secret by-wayes , that thy heart knowes were not good , and thou holdest them still : wilt thou say thou art a New Creature ? It is impossible . If we be New Creatures , there will bee an alteration certainly in our lives : And therefore to you that say , I purpose to doe better , and I intend it , my meaning is good , I say to you , the Kingdome of God stands not in word , and in purpose , and in meaning , but in power . Thou art made a New Creature , that is , the inward frame of thy heart is altered , and , if that be altered , there is an ability followes it , that inables thee to do the duties of new obedience , and to abstaine from the contrary : therefore examine thy selfe by thy actions , and say not now , though I doe not live strictly and precisely , for shew , as others doe , yet I doe as much in substance ; for if thou be a New Creature , thou wilt be as much in shew too , the operation and action will follow , if the in-side be cleane , Mat. 23. the out-side will be so , though it be true , we oft finde the out-side cleane , when the in-side is not . Therefore , it is no strange marke that I give , that examining your selves by the out-side should bee a meanes to know if you bee New Creatures ; for , though we cannot say that because the out-side is good , the inside is so too ; yet wee may conclude , if the out-side be not good , certainly thou art not a New Creature yet . Therefore , let none say they have a good intention although their workes be bad . For although this bee not a good Affirmative Argument ▪ if the out-side be good , the inside will be so also ; yet it is a good Negative Argument , if the out-side be not cleane , the in-side cannot be cleane : As in Ier. 3.4 , 5. Will you not from this time crie unto me , Thou art my Father , and the guide of my youth ? &c. All this is well spoken . But behold , thou hast spoken and done evill things as thou couldest . So that good professions will not serve the turne when wee doe evill ; God judgeth not by our intentions , but according to our workes . The end of the Second Sermon . CERTAINE SERMONS VPON THE NEW CREATVRE . 2 COR. 5.17 . Therefore if any man be in Christ , let him be a new Creature . OVR businesse now shall be to shew what a New Creature is , and to apply it as we go along , that you may know upon good grounds whether you be New Creatures or no , that so you may have comfort if you be , or else that you may seeke it , if you be not . To be a New Creature is nothing else but to have a heart new moulded by the infusion of a new quality of grace , and by the destruction of the old . There are three things to be marked : First , the heart must be new moulded . Secondly , it must be done by the infusion of a new quality . And thirdly , there must be a mortification of the old man. Let us goe thorow these three distinctly , and apply them as we goe . 1 First , the heart must be new moulded , or cast into a new frame . You may see this by comparing it with the old man , wee shall know the one by the other : You shall finde that when Adams nature was corrupted , there was a disorder in all the faculties . As for example , in the Ruine of a Palace , there are the materials left still , onely the order is taken away ; so in the corruption of nature , there are the same naturall operations , but all is disordered and turned up-side downe ; thus was the confusion of man after the fall . But the New Creature doth worke the contrary , it sets up the house againe , and restores us unto our first state in Adam . When a man is made a New Creature , his Soule is put in joynt againe , so that the face of every faculty looks towards God , whereas before it looked towards the World , Sinne and Hell , the Soule is quite altered , as a man that turnes his face from East to West , whereas a man before had his backe , now he hath his face turned to heaven ; therefore it is called Turning to the Lord. Observe here two things : First , when we say , you must be cast into a new frame , it is not enough to have the actions of the Soule changed , but the whole bent of the Soule . In a regenerate man , 1 the turning of the actions is nothing , for even when hee doth that which is evill , the bent or positure of his Soule stands to God , although it be transported to doe evill , and it is true on the other-side , although an evill man doth good actions , yet the bent of his Soule looks another way , for therein stands the alteration of the New Creature , even in the bent of the faculties , which is to turne us from Satan unto God. Aristotle hath an observation ; It is one thing , saith he , to doe an Act of Art , and another thing to do it like an Artist ; It is one thing to doe an Act of musike , and another thing to doe it Artist-like : If one doth a thing , and have no Art in the doing of it , he deserves no commendation ; so there is a great difference between doing any Act of goodnesse , and having the actions of the Soule well habited ; for when you only doe the act without the bent of your Soules , that way , God regards it not at your hands , but when the inward frame of the heart is set right , whereas it was contrary before , it is a signe of a New Creature : Apply this to your selves . But how shall we know whether the frame of our Soules be thus altered or no ? You shall know it by this : If there be such an alteration of the inward faculties , you shall finde your selves ready to every good worke . When a man hath no naturall inclination unto goodnesse , without forcing himselfe , it doth undoe the action , but when a mans heart is sanctified and made new , he presently falls upon good workes , He is ready to every good worke , for every good worke , and stands ready for it ; hee doth what he doth readily , without much adoe ; for when the heart is changed in a man that is a New Creature , hee is like a Conduit , doe but turne the cock , and there needs no forcing of the water out ; so when a man is become a New Creature , he is ready to every good worke ( like a good wife that is ready to bring forth fruits unto her husband ) whereas before he brought forth fruit unto sinne and death . Againe , you shall finde that you doe good things with facility and delight , and that is a signe that thy heart is turned another way . It is the property of a good man to delight in the Lord his God ; and what he delights in , he makes his owne , what he doth , he doth with facility ; The Commandements of God are not burthensome to him , the yoke of Christ is easie : therefore , if thou art new , thou art easie in thy obedience , whereas another man that hath no such change wrought in him , doth delight in nothing but to doe evill , to doe well he hath no pleasure , Gods Commandements are burthensome to him ; therfore the Laws of God are too strait for him , that he cannot march in them , as David could not march in Sauls Armour , for it was too heavie for him . A man that is a New Creature doth things with facility and delight . But this is not all ; If thy Soule be fashioned and cast into a new mould , thou wilt not onely doe good things readily , but well and handsomely ( to use our common terme ) when as other men bungle at good workes , and know not how to turne their hand unto them : They doe them indeed , but as the Wiseman saith , Prov. 26.7 . As the legs of the lame are not equall , so is a Parable in a fooles mouth : When they come to doe any good Actions , it is like a Parable in a fooles mouth , the Parable is not fit for his mouth ; as when a man hath one legge longer than another , he is lame ▪ so a Parable in a fools mouth is not equall to his mouth , the action may be good , yet he do●h it but lamely , it is beyond his reach , hee doth not doe actions as hee should , but an holy man doth them as a workeman . I speake not of doing of them before men , but before God , who judgeth righteously , when he comes to performe an holy duty , hee doth it as it is meet , hee prayes fervently , and consecrates himselfe unto the Lord with delight , Hee shewes mercy with cheerefulnesse , and every grace hath his peculiar property , wherein the goodnesse of it consists , as Faith , Love , and Hope , are the concomitants of his actions , wherein their excellencie consists , whereas other men doe the same duties , but not with that affection that they should , and they doe it but with a dead heart , they are workes of vertue , and have the lineaments of true ones , but they are dead workes , because life is not in them . Therefore consider how thou doest things ; the matter is not so much what thou doest , as how thou doest them . Againe , if thou bee a New Creature , thou shalt know it , by thy doing of good constantly , as a man that doth it naturally . In Nature , you know , the habites and inclinations are close and neere unto us , and growing in us ; therefore , if thou doe good in thy constant practice , it is a signe thy heart is changed . This is the first thing , there is a new frame , all the bent of the faculties are changed , and by this you may know it , if you doe good readily with facillity and delight , and constantly . 2 One thing more observe in this new Frame , there is not onely a bending of the Soule to a contrary point ( as it were ) but moreover all must be changed ; as for example , Cast any thing into a new mould , there is not only one part altered , but all ; so , if you be New Creatures , you must finde this in your selves , that you doe not make choice in the duties of godlinesse , but take all , and omit nothing ; You must bee holy in all manner of conversation ; those words are added , in all manner of conversation , and they are much to be observed , that is , in all the turnings of a mans life : As , if he be a Magistrate , hee must be exact in hearing of Causes , neither to feare any mans face , nor to be moved by any mans favour : if hee be an husband , his speeches and actions must be holy , his speeches must be gratious : If thou be a Subject in reverence to the King , and respective to others , thou must bee holy in all manner of conversation , otherwise the frame is not altered , this must be of necessity ; for that which God requires of us , is the keep●ng of the whole Law , as Iames saith , Iam. 2.20 . where hee speakes of keeping the Law Evangelically , For whosoever shall keepe the whole Law , and yet faile in one point , he is guilty of all . Goe thorow the whole Latitude of our obedience ; if in one part thou wilt favour thy selfe , thou art guilty of all . In the same Epistle , Iam. 1.26 . If any man among you seemeth to be religious , and bridleth not his tongue , but deceives his owne heart , that mans Religion is in vaine . That which is here said of the tongue , may be said of any thing else : Doest thou doe thus and thus , doest thou sanctifie the Sabbath , doest thou goe to God in prayer , goe to all particular duties , I know not what to name unto you , and yet in any of these dost faile ; consider that the Apostle might as well have said unto thee , for that thy Religion is in vaine ( hee speakes of keeping the Law in an Evangelicall manner ) a man must set himselfe to keepe every Commandement , and if he doe but take liberty in any , he is guilty of the whole . Take this for a sure rule , what God requires of us in the Gospell , he gives us strength to performe , but if our hear●s were not altogether new moulded , the worke would be more than our strength ; therefore , of necessity , the heart must be altogether new moulded . Therefore the Apostle saith , ( and what he saith is common to all the Saints ) I can doe all things through Christ that strengthneth mee . Every man that hath this new frame wrought in him may say so : If thou be in Christ , thou hast a new frame in thy heart , which makes thee able to doe all things through Christ. Consider of this , and apply it to your selves , for it is a matter of much moment , ( as the Apostle saith ) We are not ashamed to write unto you of these things againe , and againe : So it is a point we have touched before , ( yet we will speake of it againe and again . ) Consider with thy selfe , whether there be such a generall change in thee or no : for the goodnesse of a thing consists in the order , else the whole is dissolved ; as in beauty there are two things wherein it consists , the frame and order of it , that we say is beautifull , when the frame is good , and no part is to bee admired above the rest ; so it is the frame and order of the Soule wherein its beauty consists , when the whole frame is right , and thou art inabled to doe the whole duties of new obedience . Observe Gods dealing in this case ; when Saul had failed in one thing , God cast him off . But , you will say , this was an heard judgement , did not David faile many times as well as he ? It is true , but here is the difference , Saul had a naturall heart to doe evill , although his profession was good ; yet when he was put to the triall , whether he would take the fat sheepe and the oxen , he did it ; yet , you must know , it was not for that , that God cast him off , but because the frame of his heart was not good ; for hee would have done it againe and againe , an hundred times over ; I say , the disposition of his heart was evill . Balaams eye unto the wages of iniquitie marred all , though he kept himselfe aloft and carried the matter fairly , but like the Eagle hee had his eye upon the prey ; this secret eye marres all . Doe not thinke that this is but a notion , doe not say , who is it but doth sinne ? and we may goe to heaven although we be not so exact , as the Preacher saith we should be . No , it is more than so , we may see good reason for it , if we observe it well : It is a good argument which we have in Philosophie , A cup or a dish that is boared thorow is no dish , yet there is but one hole in it , because it is now of no use , which makes it none , because it is as good as none . Take a dish boared thorow , powre water into it , it will hold none : so take a mans heart , ( for the reason will hold good in that ) and let there be but some secret leake in it , or some secret evill disposition , although Saul doth well in every thing else , yet if he harbour any sinne ; or although Balaam doth well in all things else , yet if there be respect unto the wages of Iniquity , they are both but like a dish with an hole boared thorow , that take up any thing , there will be an issuing out . Therefore deceive not thy selfe , thou art no New Creature , except thy heart be perfect in all things : This which wee deliver unto you , take it no otherwise than what with reason you shall finde grounded upon a sure word in Ier. 2. They sought mee not with their whole heart , but fainedly : When a man seekes God , but not with his whole heart , God reckons it but a counterfeit seeking of him . Therefore , I beseech you , looke unto your selves , see , whether you be holy in all manner of conversation , I cannot goe thorow particulars , but I must leave this to every mans brest , who must reflect upon his owne heart . Consider with thy selfe , if sometimes thou givest libertie to thy selfe in ill , or in the duties of new obedience to performe them slightly , as good never a whit , as never the better : if thou doest any duty , which thou knowest to be a duty , and not truly , know it is not accepted : If you continue in sinne , and will not know it to be a sin , as in your inordinate gaming , and the vanity of your speeches , although thou thinkest them small , yet they are able to kill thee ; the biting of a Viper is as small a thing , yet it will bring death with it : so if any sin be allowed in thee , thou art not a New Creature , thou wantest this new moulding , thou art not yet cast into a new frame . So much for the First part . The second thing which we observed in this description of a New Creature , is that , A man must be cast into a new mould , by the infusion of a new quality of Grace . A mans heart is not put into a new frame by the transient Acts of the Holy Ghost ( as in building of an house , 2 there is no more for a man to doe , but with his hands to joyne one thing with another ) but it is done by the infusion of a new quality . As in Adam there was not onely a defect of weaknesse , but of wickednesse , so there must be a new quality infused into thy heart , else thou art no New Creature . In all things in the world that have actions , there is a quality ; as the fire moves upward , and there is a quality of heat in it ; as our Saviour Christ saith of the tree , it must be good before it can bring forth good fruit , and as in the Heb. 12.28 . Wherefore seeing we receive a Kingdome that cannot be shaken , let us have grace whereby wee may so serve God , that wee may please him with reverence and feare ; that is , there must bee a new quality wrought in the heart , whereby we may be enabled to serve the Lord with reverence and feare . The question , you will aske me , will be , what is that new quality ? Not to stand upon generals , for it is not that which profits , but to pitch upon it , I will shew you what it is by two places of Scripture , Gal. 6.15 . For in Christ Iesus neither Circumcision availeth any thing , nor Vncircumcision ; but a New Creature : Compare this with Gal. 5.6 . For in Christ Iesus neither Circumcision availeth any thing , nor Vncircumcision , but Faith which worketh by love : Would you know what this new quality which is infused , is ? It is faith and love , that is , when this is once wrought in thy heart , that thy heart is humble and broken , which makes thee to know what sin is , and what the wrath of God is for sinne , and thou desirest Christ , and thou hast thy heart calmed againe through beleeving ; thou doest beleeve that God offers his Son unto thee , and thou art willing to take him , not as a Saviour only , but as a Lord also to obey him , not as a Priest only , but as a King to bee subject to him , not as a friend only , but as an husband , if this be done , it is properly faith . Againe , consider whether it be done out of love or out of fear , lest thy Creditours should come upon thee , and cast thee into that eternall prison , where thou shalt pay every farthing , this is not out of love . Againe , doest thou take him for his kingdom and his wealth only ? That is the disposition of an harlot , who takes her husband for his wealth , and not because shee loves him , but thou must take him for love ; The Virgins love thee , Cant. 1.2 . The harlots doe not so , but the Virgins love thy goodly person . Againe , thou must not take him in a good mood , but till death doe part you , thou must love him for ever : No man loves a man truely , but he is rooted and grounded in his love ; when thou doest find thy heart so humbled , that thou doest reckon sinne the greatest evill , and doest hunger after Christ , and doest keepe him as thy life , when thou doest all this from a love unto him , thou art a New Creatures , when thou takest Christ with love , and such an one as is a working love , now be assured that thou art a New Creature , for this is that wherein it consists . I observe this by the way , for those that thinke they never have beene humbled enough ; the New Creature , consists not in that , but in faith and love : Hast thou faith and love ? Then thou hast the thing it selfe , and if thou hast that , thou hast the preparation . That is the first expression . Another is in Ephes. 4.22 , 23 , 24. That yee cast off , concerning the conversation in times past , the old man which is corrupt through deceiveable lusts , and be renued in the Spirit of your minde , and put on the new man , which after God is created in Righteousnesse and holinesse proceeding from truth . There you have the thing named , what it is to be a New Creature , and what it is to be the old man still . To be the old Creature , or the old man , is nothing else but to bee guided by lust , which comes from errour in judgement and understanding . But wherein consists the new man ? The new man consists in holinesse wrought in the will , which proceeds from truth revealed unto the understanding ; so when the understanding and the judgement is rectified , thou art made a New Creature . Againe , when the will is corrupt by lusts , proceeding from errour in the understanding , thou art in state of an old Creature . The old man stands properly in lusts ; therefore , saith Peter , 2 Pet. 1.4 . Fly the corruption which is in the world through lust : All the corruption of mankind stands in these inordinate lusts . Others wee may looke on as the fruit , but this as the Root . What are those lusts ? Iohn shewes them by three heads , 1 Ioh. 2.16 . The lusts of the flesh , the lusts of the eye , and the pride of life . The old man stands in these three . Take the first Lust , even the lust of the Eye . A man lookes upon wealth to make him happie in this life , ( I meane no otherwise ) and looking upon this , he lusts after it : Doe but rectifie his judgement , and let wealth be presented to him ( as it is in it selfe , and hee will come to be affected with it , as Paul was , who accounted all but drosse and dung , hee will say then , why should I set my heart upon that which is nothing but vanity ? I say , when the understanding is rectified , you will looke upon wealth aright , and as you shall see it at the day of death ; for then wee are as a man awakened out of a dreame , we will looke on it then , as it is Iam. 1.10 . Let the Rich-man rejoyce that hee is made low , for as a flower of the grasse so shall he vanish : The meaning of this is , when a man is made a New Creature , he is brought downe in his conceit , whereas before hee thought himselfe a great man , because of his wealth : Now Religion comes , and that makes him low , and let him be glad of it ; Why ? What reason hath a man to be glad of it ? Indeed if wealth were a thing of moment , it were another matter , but he was deceived . Riches are but as the flower of grasse . A wise man lookes on Riches as flowers of the Garden with children , and the weakest doe much magnifie . Indeed , if they were of great moment , he lost by it , but , as Iames saith , They are but as flowers of the grasse worth little ? For the Lust of the flesh ; that is , another thing whereby this old man is seene . A man lookes on outward pleasures or delights , as able to give satisfaction , and as the greatest delights in the world , let his Iudgement be rectified , he looks upon them as Enemies that fight against the Soule , as the workes of darknesse which he abhorres , and so he comes to Lots disposition , Whose righteous Soule was vexed to see the filthinesse of the Sodomites : When his Iudgement is right , hee lookes on them as base and vile things , as Enemies unto his Soule , that will be his destructio● . For the Pride of life : Man lookes on outward things as the onely excellencies , which makes him admire them so , but when his Iudgement is once rectified , hee lookes upon them as the Apostle doth , who accounted them but empty things , as bubbles blowne up by Boyes . To conclude , when the Iudgement is rectified , in stead of Errour and Deceit , which is the Root of the old man , whence comes these three great Lusts ( which are the maine , and from which all the rest will follow ) then the lusts are dissolved , and the new man comes from truth , as the other is corrupted , and comes from deceit . So you see ; what it is to have this new quality , to have the Iudgement rectified , and the lust dissolved . And not so onely , but there must be new desires wrought in thee . A carnall man over-values carnall things , and in spirituall things hee comes farre too short , like a man that lookes upon a banquet when his belly is full , he hath no appetite unto it : So a carnall man lookes upon Sinne and forgivenesse . But when a man hath his Iudgement rectified , he comes to have many holy desires , and in this stands the New Creature . Againe , it comes from knowledge of the Spirit . But , you will say , we have knowledge , and , if that would doe it , then they that know most are best men ? But you must know what kinde of knowledge this is ; The new man must be renued in knowledge : This is such a knowledge of holinesse , as the Holy Ghost reveales unto us , and except this knowledge be revealed unto you , our revealing is nothing ; We preach Wisdome , which the Princes of the world know not , neither can know . Take Aristotle or others which are the Princes of the world for wisdome ; they know not these things , nay , if they were taught them , they could not learne them , for they are revealed by the Spirit ; and if wee preach unto you never so oft , if the Spirit doe not reveale them unto you it is nothing : We see that by experiience , that a man that can reason against these and these sinnes , can speake of the vanity of these things , can give twenty better reasons against them than another man , yet hee seekes after them as much as any : The wise-men and strongest wits which can say most against them , yet have not their lusts dissolved , when a poore man that is truly sanctified , although he cannot say the hundreth part against sinne , as another man , yet he doth hunger after Iesus Christ. Therefore it must be the worke of the Spirit , 2 Cor. 3. ult . But , we all behold as in a mirrour the glory of the Lord with open face , and are changed into the same Image from glory to glory , as by the Spirit of the Lord : that is , when wee looke into the Word wee see the Image of God , so may another man too , but he doth not see the glory of it , he doth not looke on it as a desirable thing , as a thing he is in love withall . God shewes Moses his glory ; hee never shewed his glory but to the Saints : The greatest request that Moses desired , was to see the glory of the Lord ; I will shew thee my glory , saith God , that is , thou shalt see as much as shall be needfull for thee to see in this life . God shewes himselfe unto us in his Word , and when hee will shew a man his glory , he makes him to have a love to it , and then hee is transformed into his Image . Another sees it , but he is not transformed into such a knowledge as convinceth the minde of sinne : when wee teach knowledge , it is as the Sparkes in a darke roome , or as the Starres in a darke night , the roome is darke still ; so it is with all knowledge , till the Holy Ghost doth teach it : wee may beget a thousand sparkes in you , but they will not turne the darknesse into light . But when the Holy Ghost comes , it doth not onely appeare there , but it changeth us from darknesse into light . You must know that when we preach only , it is as when the light shines , the windowes being shut against it , there is none shines into the house ; so when men thinke they understand most , yet they want this light to shine into the house , Luke 24.45 . Then opened he their understandings , that they might understand the Scriptures . They had heard Christ before , but they understood not his Word ; like those which sowed seed on ill ground , and therefore received not the fruit of it , but when the Holy Ghost comes into thy heart , that will convince thee of evill : it will expell darknesse , and set right thy Iudgement : otherwise , though you heard Paul preach , yea , Christ himselfe , were your Iudgements never so good , yet it would not be done till the Holy Ghost teacheth you , you will never know him , never see him aright in his glory , never see him so , as to delight and long after him , so as to desire nothing in the world so much as communion with him . Thus it is when his Image is renewed in Knowledge and Truth , and where this Knowledge and Truth is , Holinesse instantly followes . There are many that know and practice not ; and there are many which neither know nor practice , but where this Image is , what ever they know they practice . Well , let us apply this unto our selves briefly . If to bee a New Creature , there is required of us this Faith and Love , Truth and Holinesse , Knowledge and Righteousnesse ; then let us learne not to bee deceived , to regard nothing else in comparison of this . Doe as the Apostle , Gal. 6.15 . For in CHRIST IESVS neither Circumcision availeth any thing , nor Vncircumcision , but a New Creature : that is , it is no matter for any thing in a man , Circumcision is no better than Vncircumcision : Goe thorow all the duties of Religion , you shall finde them nothing till you bee made a New Creature . I know many doe many things , they come to Church , and give almes ; well saith the Apostle , Circumcision and Vncircumcision is all one ; so say I , Prayer and no Prayer is all one ; doing justly and unjustly , it is all one , untill a man bee a New Creature : Therefore , saith Paul , 1 Cor. 13.3 . Though I give all my goods to the poore ( which is a glorious action ; nay , though I could be content to bee a Martyr ) though I give my body to bee burned , and have not love , it profiteth nothing : So except you be New Creatures , your labour is lost , for Nature may doe much with the knowledge of the Gospel . As the Earth brings forth grasse of it selfe , and some flowers of the lowest sort , but to bring forth a crop , and flowers of the finest sort , it must be tilled , and there must bee seed put in ; Nature , I say , may doe much , but this New Creature must come from an Immortall seed sowen in the heart , by God himselfe . Therefore , looke whether thou hast that wrought in thee or no. For this is all the comfort we have , when the body is decayed and waxen old ; yet , let us not be discouraged , though this outward man decay and perish , there is a new youth springing up . This is all the comfort we have , that when the old house is going downe , we have a new house setting up in stead of it . Every man is glad to see an old house pulled downe , and a new set up in stead of it ; but to see an old house going downe , and no new one to bee set up , the ruine of it is a most miserable Spectacle . Take an Husband-man , who hath taken great pains in plowing and sowing his ground , when he sees his corne is rotten , he is glad of it , because he knowes new will come up in stead of it ; so when we see the body decaying , and our day drawing towards evening , when the Sunne of life is ready to bee set upon us , when we shall grow no more : this presents nothing but confusion , yet here is hope for us ; There is light Sowen unto the righteous : All the consolation and all the comfort wee have in these dayes of our vanity , is , that we have a New Creature , that is not subject to vanitie . The end of the Third Sermon . THE FOVRTH SERMON VPON THE NEW CREATVRE . 2 COR. 5.17 . Therefore if any man be in Christ , let him be a new Creature . NOw we come to the last thing to be observed in the New Creature ; 3 which is , that there is not only an infusion of a new Quality , but a weakning of the old : Therefore we put that into the description . A man is a New Creature when his heart is cast into another mould , by the infusion of a new quality of grace , and by a destroying of the old . And this is specially to be observed , because there bee two parts of the New Creature , a mortification of sinne , as well as a vivification . For , Common Nature is like a Bowle between two byasses , Corruption is the wrong byas , carrying us out of the way ; and Grace the good byas , carrying us into the way : So you must knocke off the old byas , as well as put on a new one , that is , Common Nature lyes as an indifferent thing betweene Grace and Sin , the Flesh and the Spirit , Corruption and Holinesse ; so that as the body is betweene health and sicknesse , so is Common Nature between originall sinne , which is as the sicknesse or death of the Soule , and Holinesse , which is the health of it . Now it is not only required that there be an infusion of the new Quality , but likewise a weakning of this old , both cannot stand together , so farre as you strengthen one , the other is weakned , it is alwayes so where is contrariety , where there is no contrariety two may stand together ; but when things be opposite , the comming in of the one , is the weakning of the other , the comming of heat is a weakning of cold , this is of speciall use . And this use we are to make of it ; that hence then you see this will follow , that , if you finde much newnesse in your selves ( according to your owne opinion ) you finde you can doe many things , you could never doe before ; you are able to doe these and these duties of new obedience : well , suppose it , yet except there be a mortification of the old lusts ; if thou find that there be any lusts continue in thee , in strength , that , in that regard , thou art the same man still , whatsoever addition there be , it is no matter , it is certaine thou art not yet a New Creature : for a New Creature consists not in superinduction of the new Quality , the old remaining ; but in a weakning of the old too . It is not only a superaddition of the new , but the death of the old also : Therefore , if thou findest any corruptions continuing in the fulnesse of their first strength , not weakned at all ; though thou hast all signes of grace , all parts of a New Creature , to thy seeming , yet thou art deceived ; because if thou wert new , there would be a mortification of the old lusts . So againe , it is true on the other side : Put case thou finde a great change in thy selfe , such lusts as have been vigorous and lively , thou findest to be now dead , except it be by the ingresse of this New Creature , thou hast little cause to comfort thy selfe ; for those lusts are but covered and laid asleepe for a time , and will wake and rise againe : as Sampson , when hee was tied with cords , rose againe , and was as strong as ever he was , when the opportunity came , And it was told him , The Philistims are upon thee , Sampson : So lusts are laid asleepe , till the opportunity comes , when all the threed of good purposes breaks , and they rise again in their strength : therefore , if there bee not a New Creature brought within thy soule , thy lusts are but laid asleepe , they will rise againe : Or put case they be dead , and rise no more ; yet , except it be by the ingredience of this New Creature , they are but dead of themselves , and so long as they die of themselves , God regards not that death : for that which is required of us in Rom. 12.1 . is , that we sacrifice our selves : Now two things are required in the Sacrifice ; one , that it be slaine , that it die not of it selfe , for that is not a Sacrifice . Secondly , that it be offered to God , and not to any other god . Now this we oft finde , that lusts die of themselves , change of age , experience , operation of circumstances , time , place , and many things may alter the desires : for , you must know , The world passeth away , and the lusts of it : that is , they are of a transitory Nature . A man doth not desire that , this yeare , which he did the last . Doe wee not see , many have beene riotous and prodigall in youth , yet there is a great change in them , not for grace , but age , and use , and experience , and many things , make alteration : These are not slaine to the Lord , but they die of themselves , so God would not accept them . Againe , they may be slaine , but not to the LORD , thou mayest offer them to thy selfe , which is the same , as if thou offeredst them to another god , that is , a man may finde much evill and inconvenience , much bitternesse in them , it may be , they have brought shame and misery on thee . Againe , thou mayst feare Gods judgements ; and therefore mayest restraine thy selfe . In a word , If thy selfe be thy end , in abstaining from any sin what ever it be , there is a Sacrifice , thou hast slaine it , but not offered it to the Lord , it is not done to him , It is not because thou lovest the Lord Iesus : therefore it is not a fruit of the New Creature , for till then , every man makes himselfe his end in all he doth , but when hee is made a New Creature , hee makes the LORD his end . This therefore is the use of this : there must be two parts of this New Creature , Vivification , and Mortification , an infusion of the new Quality , and a weakning of the old . Because this is a point of much moment , I will presse it a little further , and deliver this Rule , I say , this other Consectary may be gathered : If it be so , then thou must finde in thy selfe these two things : Thou must find in thy selfe something more than Nature , 2 and againe , thou must finde in thy selfe something lesse than Nature : Thou must have lesse than what thy corrupt nature had in it , and more than common nature hath in it , or else thou wantest this third part of the New Creature , this third thing wherein it consists , the induction of a new Quality , and a weakning of the old : We will urge this a little . 1 First , there must be a lessening and a weakening of that was there before : for , you must know every man hath some personall infirmities , some sinnes more peculiar to his Nature than others , something wherein hee is weake , every man hath it , one of one sort , another of another sort ; every man hath a more inclination to this or that sinne , which is bred and borne with him . If thou findest that this continues with thee still , that thou hast the same running-sore on thee , that thou hadst , that thou findest no alteration in that , that there is no lessening , no weakning , no destroying and mortifying of that , then thou art not a New Creature , and consequently , thy sins are not forgiven , for Iustification and Sanctification are inseparable . It thy sins were pardoned , they would be healed , that is the thing you must consider . It is certaine therefore , if you doe not find them healed , you are not yet in Christ ; for if thou wert in Christ truly , there would a vertue come out of him that would heale thy bloudy-issue ; for the vertue of his death is never disjoyned from the merit of his death , where ever he forgives sin , he cures sinne : therefore if thou findest that hee hath not cured any sin , know it is not forgiven . You may see it every where ; Mary Magdalen , as much was forgiven her , so she had a great cure wrought in her , shee was changed , she became another woman , you see how exceeding holy she was ; when Christ said , Thy sinnes are forgiven , she went away with another heart : So it was with Paul , when once his sins were forgiven , when God sent word by Ananias that hee was a chosen vessell , withall he was made a glorious Professour of a raging Persecutour , there was a healing of sin , as well as forgiving of it . So David , when his sinne was forgiven , when God told him by Nathan so much , his sin was cured , hee did not commit adultery againe : therfore in the one and fiftieth Psalme , the cure stands on record , that all the world may know , that where God forgiveth , he healeth likewise . So Peter , when God had forgiven him that sin of denying his Master , he cured it too . To adde a little more , I say , Sinne must be healed , if it bee forgiven ; for it cannot bee otherwise , if God take any man to beare his Name , and his sins bee not healed , his Name should be blasphemed , it would redound to his dishonour . Againe , if he should forgive and not heale us , we should have no comfort from him , nor he no service from us : we should have no comfort from him , because of the rage and vexation of ruling lusts . Againe , he should have no service from us ; for how can we serve him when we are not healed ? Can a sicke man doe any service ? Hee must be healed , and restored to health first . Now doe you thinke , God will put his children in a condition , that neither they shall have comfort from him , nor he service from them ; therefore it is of necessity , wheresoever sin is forgiven , it is healed : Therefore in Hosea 14. When I take away your iniquities , I will heale your rebellions ▪ So in Deut. 30.6 . when he will have mercy upon them , saith hee , I will also circumcise your hearts , and the hearts of your seed , that you shall love mee with all your soule , and with all your strength : Hee never pardons , but he likewise circumciseth . So in Ier. 24.7 . I will set mine eye upon you for good : that is , I will pardon you , and receive you to mercy , and also will give you an heart to know mee , so that you shall be my people , and I will be your God : For you shall turne to mee with all your heart . In a word , they are never disjoyned ; take it for a sure rule , as Ezek. 26. I will wash thee from thy Idols , that is , from thy lusts and idolatry , and will give thee a new heart and a new Spirit , he never doth one without the other ; therefore apply it . It may be there be many particular sins which thou thinkest are forgiven , Sabbath-breaking , Swearing , Vncleannesse , goe thorow any particular sin ▪ if they be not healed , they be not forgiven , and so thou art in a miserable condition . Therefore , doe not say , though I sinne againe and againe , yet God is mercifull , and , I hope , ready to forgive . It is very true ; but thou must know , that he is never merciful to forgive , but he is as ready to heale and cure thy sins likewise ; therefore deceive not yourselves in that . Only before I passe from this point , mistake me not , my meaning is not , that it is so healed , that there is not the least vigour left in it , that it is so dead and buried , that thou shalt never heare of it againe , that the Spring of originall corruption is dried up , that none of it is left ; but the meaning is , it is healed , that is , Sinne is pulled downe from his Regency , it may assault thee , as a Rebell , but it comes no more as a Lord , as a King ; it is put out of possession , it may creepe in as a Theefe , but it comes no more as the owner of the house ; for that is resigned up to grace and the New Creature . Sin creepes in , as it were , but there is another Master of the house , so that now thou mayest say , I doe it not , but sinne that dwelleth in me , that is , that creepes in ; thy denomination is from that , that beares rule in thy heart ; for that is all that is done in Regeneration ; Sin is put out of possession , and Grace is now the Ruler , the Lord of the heart ; therefore we may say , it is healed , that is , it is so shut out , that thou hast dominion over it , it may assault thee now and then , it may overcome thee now and then , but it dwels not in thee , thou never entertainest as a guest , thou never biddest it welcome , thou never makest peace with it , thou hast perpetuall warre with it , as there was with the Amalekites . Againe , 2 corrupt nature must bee lessened , weakned , and mortified ; so there must be more than nature in thee ; that is , thou must be able to doe more than any natural man in the world can doe , or then thou wast ever able to doe before this change was wrought in thee ; for , you must know , Grace doth not onely mortifie and heale Sin , but it goes beyond the power of Nature ; as we say , Physicke helpes where Nature failes , and Art helpes where Nature fals short : Such a thing is Grace where Nature failes , there is use of Grace , indeed else what were the efficacie of the Word , and the vertue of the Spirit , and the power of Christ ? If they did not enable a man to do more than Nature doth . Grace comes from an higher Well-head than Nature , therefore it raiseth a man to an higher pitch than Nature can ascend to . Therefore consider , if thou hast that which goes beyond Nature ; Sampson had a strength beyond Nature , he could doe what a common man could not doe , but God being with him , he had more than the strength of Nature . How do we know that ? He was able to carry away the gates of the Citie , &c. which none else could do ; therefore there was in him strength above Nature : Now examine , canst thou doe that which no man else can doe that is a meere naturall man ? Thou must have a strength put into thee , which none can reach to , that hath nothing but Nature in him , that is , canst thou love the Lord Iesus and the Saints ? An Hypocrite can counterfeit many things , but not love . Againe , canst thou delight in the Law of God , in the Inner man , I aske not if thou canst approve of it , but canst thou delight in it , counting it as meat and drinke to doe the will of thy Father ? This is a thing which cannot be counterfeit . So , canst thou deny thy selfe ? I aske not , if thou canst deny this or that particular sinne , but the whole body of sin , if thou favourest the things of the Spirit , if thou canst mortifie the deeds of the Body , and walke according to that Spirit . In a word , whatsoever it is , if thou art a New Creature , thou must find thy selfe able to doe that which no naturall man can doe , and which thy selfe could'st never doe before ; for , otherwise what wilt thou have to answer for thy selfe , when the Destroying Angell shall come , if hee finde not in thee more than Nature , the Destruction shall passe on thee , as it was in the Passeover , except there was found bloud on the door-posts , they died for it : Now the bloud that this Destroying Angell must see ; when hee shall passe over the world , is that which is , more than Nature . You must know the bloud of Christ leaves an impression , Their garments were made white in the bloud of the Lambe ; that is , not onely the guilt of sin is taken away , but a new vertue is put on them , a new efficacie is put into them , and if thou hast not the vertue of the bloud of Christ , as well to purge thy conscience from dead workes , as to take away the guilt of sin ; all is nothing , you must know all the old world shall be destroyed , and the workes of it , and whatsoever is in it , whatsoever is old shall be destroyed ; the Lord will spare nothing but what is new , he makes a new Heaven , and a new Earth ; and what is new shall be spared , when he comes to take an examination of men , and findes nothing but old in thee , thou art sure to be destroyed ; if thou be new he will spare thee , there is a blessing there , this is the marke in the forhead , this is that new Name , this is that certain watch-word , which , if a man know not , hee is counted as an enemie : you have a fashion sometimes to give markes , if they have that marke , that token in their hand , they are knowne to be of them that are allowed . So there is a certaine sealing of men to life , God gives a new name , a white st●ne with a new name written on it , which none can reade but God and thy selfe : I say , except thou art a New Creature ( for that is the new name ) the Destroying Angell shall not spare thee , but thy sinnes shall be cast on thy conscience , as usually hee doth when thou are on thy death-bed ; he never binds the burthen till then , you have it before , but you never feele it till then , but when God shall charge it on thy conscience , what wilt thou say ? if thou findest not these two things , a weakning of this old nature , an healing of sin , and something morethan Nature , thou canst not apply the comfort of Iustification , thou art not in Christ , for thou art not a New Creature , , which consists of these two parts , Vivification and Mortification . So much for this point ; So we have done with this , that Iustification and Sanctification are inseparable : all this is drawne from the conjuction , Whosoever is in Christ is a New Creature , ] they are not disjoyned , if you have one , you have the other . Now this is further to be observed , If hee must be a New Creature , then hee must have a new Nature ; He must have another Nature , for he is made another man , that is , he is so altered , as if he were another man , as if another Soule came to dwell in that body ; therefore , there must be another Nature . Againe , it must be a New Creatures : therefore wee must observe something from that word New. And fourthly , wee will observe something from this , that it is a Creature , and so is created by God , no man is able to doe it . And last of all , the order ; first in Christ , and then a New Creature . These be the foure things we have to doe . First , there must be in thee another Nature , that is , it is not enough to be altered in this and that particular , but thou must have another Nature ; for you shall finde , that when any man is in Christ , the whole nature is changed , Lions be turned into Lambes , that is , the very Nature is altered . A Lion doth not carry himselfe like a Lambe , and remaines a Lion still ; nor a Serpent like a Dove , and remaine a Serpent still ; but the Lion is turned into a Lambe , that is , there is another Nature given ; 2 Pet. 1.4 . Wee are made partakers of the Divine Nature : there is the very word used , that is , we have another nature given like the Nature of God , and it hath in it all the properties of Nature . As how will you know when a thing is naturall ? You may know it by this that is naturall , not which is begotten by precedent action , but when the faculty is infused , and then we exercise the operations of it . So it is in all the faculties of Nature , you have first a sense of seeing given you before you see : In the things that are not naturall , there the actions goe before the thing , before the faculty or habite ; as , when a man learnes any thing , that is not naturall , as to play on a Lute , or any other Art , hee doth many actions , and then hee hath got the habit ; and when he hath got it , he doth it easily , for what is naturall is planted in a man ; so is this , it is planted in the heart , as the senses are , it is infused into the Soule , and then we exercise the operations of it ; so that it is another nature , it is just as the thing that is naturall . Againe , Nature is that which wee receive from our Parents , and whereby we are made like to our Parents . As the Sonne is taken from the Father , and is made like him ; so this New Creature is wrought by God , and by it , wee are made like him . Therefore , Christ is said to be formed in us ; I travell in birth till Christ bee formed in you : that is , till the Holy Ghost doe change the whole Soule into another Creature ; so as it is made like Christ in every thing , as the Son is like the Father ; only the difference is in the degrees , as the Sonne differeth from the Father in degrees , yet he hath all the lineaments of the Father , so you are borne of Christ , and are like him ; Borne , not of the will of man , nor of the will of the flesh , but of the will of God , if you be New Creatures . Againe , that is Nature , which is common to the whole Species , to the whole kinde ; what is not naturall , one man hath , and another man wants , and this we find in the New Creature , the whole kinde , that is , all the Saints that are living in all places , they have the same Nature in them , that is , they have the same Spirit in them , though they be a thousand miles asunder , though they never saw one another , yet they may know one anothers minds , for one minde dwels in them , when one mind dwels in divers , they be of the same disposition , so this Nature is common to them all . Againe , what is Nature it cannot be altered againe , for that is the property of Nature , it still stickes by us , and will not be changed , but , as Aristotle observes , throw a stone up a thousand times , it will returne againe , because it is the nature of it to returne ; so what is the nature of a man , put him from it an hundred times and an hundred times againe over , yet he returnes to it againe , because it is naturall to him : So it is with this New Creature , when the heart is once framed aright , though the Saints are sometimes transported , though sometimes they are not like themselves , though sometimes strong lusts lead them captives , yet they returne againe , though it were an hundred times done ; for Nature will not be put off , you cannot lay it aside againe . Last of all , Nature is a thing that cannot be taught , no more can this New Creature , no man can teach you to be New Creatures . Arts may be taught , and things not naturall may be taught , but this no man can teach you . Wee may shew what it is to be a New Creature , we may declare it to you , but God must doe it . Indeed he calls it Teaching , but it is such a teaching ( as I told you ) he teacheth Bees and Ants to doe after their kinde , he teacheth the Storke and other creatures to doe thus and thus , that is , he puts into them an instinct to doe so : In this sense he teacheth thee to be a New Creature , he puts an instinct into thee . All these properties are in Nature ; therefore wee may conclude , whosoever is in Christ must have another Nature . We will now make use of it . There bee many things profitable arising from this , that there must be another Nature . First , then learne hence , not to deferre comming to God , because if Repentance were nothing else , but an abstinence from the acts of sin , a resolution to change your courses , and a seconding of it with some sutable endevours , you might goe farre , and it may be , come in hereafter , when you will your selves : But if it be another Nature that is required , take heed of refusing , when God will come and make an offer to thee , because another nature is required . What wilt thou doe ? Put case thou hadst never so much warning before thou diest , if thou hadst Ezekiahs warning , if thou hadst fifteene yeeres given thee , art thou able to change thy nature ? why then art thou bold on ? why dost thou defer to turne to God ? When ever God calls for thee , there must be beauty in thee , thou must have ( as I may say ) a countenance well favoured in some degree ; now if thy face bee but besmeared with dirt , thou mayest wash it off , but if it be the changing of a Black-moores skin , how wilt thou doe that ? Can the Black-moore change his skinne . Therefore , seeing it is a change of Nature , bee not too secure : Thinke not thus ( for it is the onely thing that keepes men from comming to God ) I will come in , but it shall be hereafter , I will goe yet a little further ; this is a very dangerous case , because it is a changing of Nature that is required , and no Creature in Heaven and Earth is able to doe this . Therefore , when thou commest to die , or when any crosse comes , thou mayest be willing to change , and thou mayest take purposes to thy selfe ; but doe we not see , by experience , in such cases , the Nature is not altered , doe not all returne to their byas , there is not one of a thousand but doth it , because it is a forced action . Now a stone forced upward returnes againe , so there be many forced actions in times of Temptation , and the houre of death , but still the nature is the same , therefore men returne againe . Therefore know this very heart of thine , the very nature of it must bee altered , it must bee changed into a light ayrie vapour , that may ascend , else it will not hold out , and thou shalt have no comfort from it , and when it is turned into an ayrie vapour , it must be done by a light and heat that comes from heaven : So must thy heart , it is the Holy Ghost that must doe it , it is onely the Author of Nature that can change Nature , hee that made it can renue it . And as only fire begets fire , so onely the Spirit begets the qualities called the Spirit ; the Holy Ghost must breathe this breath of life in thee . This is a thing not considered , therefore you are bold to put it off , if the Holy Ghost , were at thy command , if hee would breathe when thou listest , it were another case , but hee breathes when and where he listeth , nothing is so free as the wil of the Spirit , he breathes where he lists : That it is no more in thee to alter him than the winds , when they blow to the East , canst thou cause it to blow to the West , no more canst thou alter the will of the Spirit : Therefore take heed of refusing the offer , when the Lord will offer , it is a dangerous thing to refuse . What the Lord bade them in the Gospell to doe , he is ready to doe himselfe ; When you come into a Citie , offer peace , if they will receive it , so it 〈◊〉 , let it come on them , but if they will not , stay not there , let them goe , shake off the dust off your feet against them ; such a people shall perish . Consider that , and see if the Lord be not ready to doe it himselfe . If hee make an offer , as hee did , when hee gave his Disciples this command ; take heed that he goe not away in anger , he knocks at thy heart againe and againe , take heed that hee goe not away in wrath . It is the Lords manner , no man knowes the time of his offer , sometimes at the third , sometimes at the fifth , and sometimes at the last houre ; the time is not in thy hand , but whensoever he offers take heed off refusing , for if he growes angry , he returnes no more , When he shall sweare in his wrath , &c. Psal. 95. ult . that is a place worth considering . The Apostle perswades them not to deferre Repentance , but to come while it is to day , put it not off ; and he gives them two reasons , Lest you be hardned through the deceitfulnesse of sinne , that is , you will not be able to come in , sin will harden you againe , lest the Lord sweare in his wrath , as he did to the Israelites . Now , you must marke , they offended him , once , twice , and thrice , still the Lord bore with them , they were rebellious at the Red-sea , and presently after , yet this the Lord bore with , but there was a time , when the Lord will beare with them no longer , yet they lived many yeares after , then he sware in his wrath , and then they were destroyed . It is true , the Lord is not so angry for every refusing and sin , which thou committest , but when he comes to sweare , there is no retracting of it then , wheresoever you finde an oath in the Scripture , there is no reservation , when he sware , he never returned againe . Therefore take heed of angring the Lord Iesus , though he be the Saviour of the world , yet kisse the Son lest hee bee angry . Take heed of deferring , for a change of Nature is required , which is a thing that thou canst not doe , but the LORD must doe it . Againe , if it be a change of Nature , I will but urge this a little . Then we may learne hence to know , that all the desires that come from Nature are nothing , for that is not to have another Nature : they are Flowers , that have a beautie in them , but they are the Flowers of the grasse , subject to corruption , as well as the stalke on which they grow , therefore GOD accepts them not . 2 Againe , it is not Morall Vertues , for that is not changing of Nature , for they may bee got and lost againe . 3 Againe , it is not the Transient acts of Holinesse which the Holy Ghost workes in the heart , when hee comes as a Passenger for a night , or as a Sojourner for a moneth or two , but he must come to be an Inhabitant , and so as the Soule is in the body , to make the Nature another Nature . 4 Last of all , it is not any good Intentions , any good Desires , any good Purposes , but another Nature . Therefore , take heed that you doe not deceive your selves , and that is a thing we are exceeding apt to be deceived in , because we have other purposes wee thinke all is well : this wee must looke to , for there be many times when men are very prodigall of good purposes , as when they come to receive the Sacrament , or in time of apprehension of death , or it may bee you will purpose to leave sinne , when you have smarted for some sinne you have committed ; you then meane to alter all , and you thinke you are well , because you have other desires and purposes in you , but it is not so , there must bee another Nature , that is , these purposes God regards as nothing , for indeed they are worth nothing , when there are new purposes , and the old Nature continues still , they come to the birth , and when they have done so , There is no strength to bring forth , that is , when the purposes are new , and the nature old , they are not able to dwell there , but it is like a new peece in an old garment , that is , old nature is not able to sute with new purposes , but the peece breaks forth , and the rent is greater than it was . So usually it is , when we have the old nature , and take new purposes , there is not a sutablenesse , and the rent is made greater than it was . A man returnes againe to sin and is worse than hee was ; but when there is another Nature , as well as other purposes , then the purposes live there , as Creatures live in their owne Element , and as branches live and grow on their owne roots , but when purposes are holy and good , and the nature bad , they are as Plants planted in a soile not proper to them , where they will not grow nor prosper , because the soile is not sutable to them : therefore let us not content our selves with these good Purposes and Transient Acts , there must bee another Nature . For these good purposes , what are they but as blossomes nipt with untimely frosts ? they may make a faire shew , and come to nothing , as a tree that promiseth largely , hath blossomes very faire , but you shall finde no fruit on it ; so it is when Nature is not good : There is so much in Nature , that is in a man not sanctified , that hee hath thefe two things : First , hee may approve of the Law of GOD. And secondly , have a desire to be saved . Put these two together , Approbation of the Law of GOD , and Desire to bee saved ; they will bring forth a purpose of change of life , they are able to doe that , but now the heart is not changed : As in Deutronomie the fifth chapter , and the nine and twentieth verse , you shall finde an expression of it there , when Moses told the people , that GOD would speake to them by a man like themselves ; they made a faire promise that they would doe all that the LORD commanded them ; Moses answered them , You have said well ; But , O that there were an heart in this people to keepe GODS Commandements , and to doe them , that it may goe well with them and their children . As if he had said , I know you speake no more than you thinke , I know that you are resolved to doe what the LORD will appoint , but you have your old hearts still : O that there were an heart there . So they that take new Purposes to themselves , it is well : but wee may say , Oh that there were in them an heart ! For it fares with men in this case , as with them spoken of in Scripture ; One said , hee would goe into the Vineyard , and did not . It is a frequent case , when men say , they will goe into GODS Vineyard , they doe not , because they are not able , till they have another Nature : It is an intent above their strength ; therefore content not your selves with Purposes . The end of the Fourth Sermon . THE FIFTH SERMON VPON THE NEW CREATVRE . 2 COR. 5.17 . Therefore if any man be in Christ , let him be a new Creature . THirdly , if this be required of every man , that he have another Nature , then we must lead you a step further than we did before , you must not only , not content your selves with good purposes and desires , bu● more than that with good and holy act●ons : It is not enough that you doe the actions that are holy and good , that your lives bee holy and good in great measure , or for a fit , but the Nature must bee altered , that is , it is not enough that thou exercisest meeknesse and temperance , gentlenesse and humility , but thou must be an humble man , and a meeke man , a man lowly in spirit , of a sober and temperate disposition , thy very nature must be turned into this ; that is , these Graces must be so incorporated into thee , as if they were con-naturall to thee : therefore it is said of David , not onely that hee did what was good , and Gods will , but he had an heart after Gods heart : so it must be true of all the Saints , for God delights not but in the heart : Therefore in Psal. 51.6 . Thou lovest truth in the inner parts , therefore hast thou taught me wisdome in the secret of my heart : that is , though the outward performances be good in themselves , yet thou delightest not in them , that which thou delightest in , is to have another Nature , to have truth in the inward parts ; that is , when the inward frame of the heart is altered , when that is set right , therefore thou hast taught me wisdome in my hidden parts , in my heart , thou hast not only given me wisdome to behave my selfe well abroad in my actions and carriage , but thou hast made mee wise in the secret of my heart . It is said of Ioshua , he had another Spirit , else he had not come into that Land : therefore see if thou hast such a change in thy heart , that thou doest not only doe good things , but that thou doest them in that manner , that thou doest naturall actions , that is , in such a manner , that thou canst not but doe them , as 1 Iohn 3.9 . They cannot sinne , for they are borne of God. They have another Nature , what followes on that ? therefore they cannot sin , as a man cannot do against Nature ; they cannot doe any thing against the truth . Againe , on the other side , they cannot chuse but doe good , as a man cannot chuse but doe that which is naturall to him . Doe not say , This Rule is strict , who can heare it ? Do we make it straiter than the Holy Ghost doth ? What else is the meaning of it , Whosoever is in Christ is a New Creature ? that is , hath another Nature ; all wee doe , must come from another Principle , which is the same to thee now , which Nature was before , all must be altered ; as wee say of Creatures , that which is dogs-meat , is a sheepes poyson ; so it is true of men , when the Nature is changed , there is not onely an alteration of acts , but what was his meat before , is now his poyson ; and what was poyson to him before , is now his delight , it is that he feeds on . But , you will say , How shall I know when my Nature is altered ? It is a matter of great moment , no man can be saved without it , and it is nothing to have holy purposes , desires , and actions , but , the Nature must be altered ; therefore it stands us in hand to know it . You shall know it briefly by this : First , what you doe naturally , you doe it constantly , you do it ordinarily : for Nature is a constant thing . In things not naturall , there may bee much inequality , they may continue for a time , and be laid aside againe , as a peece gilded over , long wearing will weare off the gilt ; but what if the lead or silver be turned into gold ? then it will be still the same : so it is with the man , whose nature is changed , he will be constant , the same nature will hold out and continue . A Wolfe that puts on a Sheepes cloathing , may be like a Sheepe , but is not turned into a Sheepe : wee are turned into Sheepe , as Christ turned Lions into Lambes , Serpents into doves , that is , hee alters the very Nature , when that is done , then a man is alway like himselfe , indeed he doth it by degrees , as you shall heare hereafter , but he is still the same . Therefore , consider what constancy , what evennesse , what equality is in your Nature ; for if there be another Nature given you , if you be other men , you doe not act another person , for then you may be ready to put it off , and lay it aside , but your Nature is altered , and so your carriage will be constant . Againe , what is naturall to thee , is pleasant , because indeed all pleasure is nothing else , but a sutablenesse to our Nature . Let the nature bee what it will be ; any thing sutable to , it will bee pleasant : Therefore it is a conclusion the Philosophers had , that , that light which is Convenientissima Naturae , is the pleasantest light . Now if thou have another nature , all the wayes of God will be pleasant to thee , It will be meat and drinke to thee to doe his will. Againe , if it be naturall , thou wilt not bee subject to wearinesse . Another man is still going up the hill , when hee is about holy duties , and growes weary and sits downe , and is not able to continue ; but what wee doe naturally , we are not weary of ; The eye is not weary with seeing , nor the eare with hearing , because it is naturall : The assiduity of holy duties , wearieth out any man that hath another nature ; but let the Nature be altered , and he holds out , they be so farre from wearying him , that they abilitate him , they make him more able , the burthen growes lighter , and the way more easie , when to another man it is hard , and he casts it off . Againe , if it be naturall , it will out-grow the contrary , it will weary it out ; for Nature is neerer to us , than that which is adventitious . Sin is put out of possession , a mans selfe is altered , sinne doth not dwel there , but it comes in there . Now there is another Nature which weares it out , as a Spring doth mud , let mud fall into a Spring , it will worke it out , for it is a living water , still working . So if a mans nature be changed , if a man fall to sinne , yet there is a Spring , and that Nature will returne againe and againe , and worke it out , if not to day , it will to morrow , because there is a Spring there . Againe , where there is not a New Creature , it will never leave setling till it have corrupted the whole . But an Objection will come in , I cannot find this change of Nature , I find that the sins I delighted in before , I delight in still , those evill inclinations which I had before , I have them still , I find not such an inward alteration , I find that I can suppresse them , and restraine them , but the change of Nature I find not . This is a great Objection , and needs answering . To this therefore I answer , two things thou shalt find in thy selfe , if thy nature be changed , if thou have another nature in thee , hough there be something in thee , that doth like the objects of thine owne lusts , yet there is something in thee that abhorres them , though there bee an inclination that carries thee towards them , yet there is a contrary inclination that resists them , so there is something still that contradicts and opposeth them . And that is not all , there is , b●sides this , a weakning of the vigour which before they had , there is not that strength in them that was before . So that there are two things in every man that hath a new Nature : First , though there be much of the old there , yet it is exceedingly weakned and mortified . And secondly , there is much new that was not there before . In every faculty there is something new , that puts a good tincture , a beauty , and glosse on every action thou doest ; so as though thou doe much of the old , yet not so much as thou didst before , and thou doest much that thou couldst not doe before . Therefore be not discouraged , though there bee some Inclinations left still , yet the streame is weakned , the vigour is abated : and againe , there is a contrary streame that opposeth , resisteth , and overcommeth it . It may be at the first , thou mayest find it more difficult , but in continuance thou shalt find it more evident . I cannot better resemble it to you , than by a man newly recovered out of sicknesse ; take a man that is newly recovered , as soone as his disease begins to lose his strength , and health begins to enter , the health is exceeding little at the first , but you shall finde this in such a man , that health is in every part , and you shall finde it will grow still and get ground . And againe , although a man be exceeding weake , not able to goe out of his chamber ; not able , it may be , to goe out of his bed , yet the sicknesse is gone and subdued , and health hath got the victory ; so the sicknesse growes weaker and weaker , and health stronger and stronger : so Sincerity is the least of all Graces at the first , and growes to be the greatest at the end : therefore , though there be the same Inclinations in thee still , yet it is like a sicknesse when a man is upon point of recovery , when the health begins to enter in , there is a great weaknesse remaines , but the health over-ballanceth it . Therefore , be not discouraged for that , onely , be sure that thou find those Inclinations die in thee more and more , and that health growes more and more ; for lusts are said to be mortified , not because they are actually dead already , but because they are dying , a wound is given them , and they will be dead . And a man is said to have a new life , because hee is growing towards it ; so a man is a New Creature , not because he i● perfectly new , but that is the end he lookes to . Fourthly , if we must have another Nature , then surely , the Nature we had before the old Nature , must needs be very bad , for nothing is to be changed , but you change it for the contrary . Now if this bee required as good , the other must bee abhorred as evill : therefore learne ▪ not to excuse your owne Nature , or your sinne from it , but abhorre it ; this is a point of great use , and directly flowing from the words : If another Nature be required , the old nature is bad , and must be hated , abhorred , and emptied forth : now because men are exceeding apt to excuse themselves from their nature ; they think their sinne is so much lesse , because they have a strong inclination to it . They are deceived in this , for the sinne is so much the greater ; if the Sparke be so much , what is the fornace within ? If the Branches be so bitter , what is the Root ? Ther●fore make this use of the actuall sinnes which you commit , they should be as Rivers to lead you to the Sea of corruption within you ? You shall see , the Saints made this use of thei● inward corruptions . Paul , seeing the rebellio● of his flesh , it led him to the body of sin , ama●zed him , he complained before , but when he came to that , hee grew to an extremity of complaint , as if that were worse than all the Branches . So David , considering his murther , &c. made him to know what it was to be conceived in sinne , for at that time he comes to that complaint in the one and fiftieth Psalme , I was conceived in sinne , and in iniquity hath my mother brought me forth : I say , these particular sinnes should lead us to know our Nature . So did Iob when hee saw what his failings had beene , hee lookes to himselfe and abhorres himselfe . It may be , this hath beene taught you , you are to be humbled for your sinnes , and for the evill actions that you have done ; and this you ought to doe , but we must lead you further , you must be humbled for your Nature , and indeed this humbles a man , a man is never humble till then ; for a man may thinke his actions bad and confesse them , yet he may thinke his Nature is not bad ; but when he sees that his Nature is bad , he abhors himselfe ; now , humiliation is like that : when a man comes to abhorre himselfe , it is a greater degree , than for a man to abhorre his actions ; as it is said of Iob , hee abhorred himselfe ; so thou must learne to abhorre thy selfe , to abhorre that nature that is in thee . We are very backward in this , every man is ready to excuse himselfe , though I did this and that , it is my nature , but thou must know that the corruption within , is more than the sinne without . Now this humiliation must not rest meerely in this , to abhorre thy selfe , but it must lead thee further , to have it renued , as thou wilt never seek to have another Nature till thou bee humble ; when thou commest to abhorre thy selfe , thou wilt labour for another selfe , and not before , thou wilt then be content , yea desirous that that old heart of thine may be broken in peeces , and that thou be made new . But , you will say , What shall I doe to have this old Nature made new ? Goe to Christ , the same actions hee used when hee raised Lazarus , the same actions hee doth , when he raiseth any to life ; therefore the same course must bee taken , that was taken to raise Lazarus from the dead : What was that ? To beleeve in him . You have in Iohn 11. it is said , This is befallen him , that the glory of the Son of man may be seene : that is , that Christ may be glorified . So the blinde man was said to bee blinde for the glory of God : So it may be said of the old Nature in man , of the death that hath gone over all mankind ; therefore it is that God may be glorified , that is , may shew his power in renuing it : Therefore , as Christ said to Mary , Did not I say to thee beleeve ? Beleeve only , and thou shalt see the power and glory of God : So say I to every one of you ; only beleeve , that is , goe to God , beseech him , and give not over , and beleeve that he is able and willing to doe it , and he will not deny thee , hee will raise thee from the dead , h●e will change that old nature of thine , and know it is no small matter to beleeve , he can doe it ; Lord , saith he , If thou wilt , thou canst make mee cleane . It was a great matter to say so : Examine thy selfe , and see if it be so with thee , canst thou say to Christ , Lord , if thou wilt , thou canst heale this nature and disposition of mine ? Men are discouraged when they see sinne hath got ground of them , they have had a long comb●te with it , and cannot overcome it . It is an hard thing to goe to Christ and say , Lord , thou ca●st make me whole ; but thou must beleeve , for he can doe it , and doth it daily , therefore goe to him , beg earnestly of him , and he will change this nature of thine , and make thee a New Creature . Againe , fifthly , if we have another nature , then doe not feare falling away , for when a man is made a New Creature once , he hath another nature , if Grace were nothing but a thing infused , an adventitious qualitie , that did onely adhere to us , wee might lose it againe , but having another nature , never feare that thou canst be changed to the contrary , for thou hast another Nature . Indeed you may goe thus farre , you may lose Florem ( as we say ) but not Radicem● actum , but not Potentiam , you may lose the Flower , the Branches may be cut downe , but life remaines in the Root ; you may lose the Act , but not the power , you may lose the degrees ; you may lose it Gradualiter , not Totaliter . And lastly , you may lose the sense , you may have Gratiam sine sensu gratiae , you may lose the sense of it , but not the thing ; you may lose the use , the Roo● and s●bstance you cannot ; you may lose the degree , not the whole : that is , when you are once a member of Christ , there may be a benumming , that may hinder the influence of bloud and spirits , but so as it shall never be gangred , it shall never die againe ; there may be a cloud on you , but the Sunne shall never set on you . But , you will object , Grace of it selfe is of a mutable nature ; for that which is subject to decay in part , is subject to decay in the whole . Againe , it is a Creature , and every Creature is subject to perish . Againe , we see that the Angels and Adam in Paradise had grace as true as we , yet they fell from it ? I answer , It is true ; Grace of it selfe may perish , it is possible , it may die , for it is a Creature , and may perish as well as any other , considered in it selfe , but if we consider it as united and joyned to CHRIST IESVS , so it cannot faile you ; for , you must know , Grace in every mans heart , is like light in the aire , and like water in the Cisterne : Now it is true , if the Sun set , the light will vanish , and if the Spring should drie up the water , the River would drie up too : but seeing the Sunne never sets , that is , Christ never departs from you , when hee hath taken you to himselfe , and seeing the Spring never dries up , though Grace of it selfe be of a mutable nature , yet by reason of that conjunction with him , it can never be altered , and thence it is that you cannot fall off . It is true , if we were cut off from Christ , Grace should wither , as the Branch being cut off from the Root , but being knit to him , the Sap must be in the Branches , because it is in the Root , and life will be in the members , because it is in the Head : therefore , we say , no man can fall from Grace , because he cannot be cut off , once on , and never off , once his , and never separated againe , as Rom. 8. The Apostle goes through variety of things , that may seeme to bee able to separate us , but nothing can , and seeing nothing can separate you , you shall have alway Sap , that is , Grace , it shall never be taken from you , when once you have it . So that , if a member may be cut off from Christs body , it might perish and die , but as Christ dies no more , so every one in Christ dies no more ; Rom. 6.9 . Christ dies no more , so every one in him dies no more : that is , he lives as Christ lives : Therefore , if there can be no disjunction from Christ , thou mayest comfort thy selfe , thou shalt have grace for ever . Therefore comfort your selves , my Brethren , with these words , Doe you regard an Inheritance above a Lease , because an Inheritance is a constant thing ? Doe you regard Pearles above Flowers , because they will not wither ? Why then doe you not get Grace , which is so constant a thing . Be not discouraged , give not over your fight ; for , seeing Grace shall never have an end in you , you shall be sure to overcome , you may have many an hard bickering , but you are sure to hold out . Discouragement is a great meanes to make a man sit still ; I shall never get victory over my sinnes , and then I shall be cut off . No , it is impossible , when it is once planted , it shall grow , thou shalt have the victory . Sixthly , if comming to Christ , we shall have another nature , then be not discouraged to set upon so holy a worke . Indeed , if this necessity were laid on thee , to serve God in newnesse of life with an old heart , it were an hard taske , and very intollerable , thou hadst reason to sit down and never attempt it . But this is for comfort , Thou shalt have another nature . All difficultie ariseth from disproportion , betweene the facultie and the object , or the thing to be done . As for a man of a shallow understanding , to be put to study an hard thing , the difficulty is , there is no proportion betweene his understanding and the burthen of the thing : lay a great burthen on a childe , and he cannot beare it , but were he as strong as the burthen , it were nothing . If God should impose on thee newnesse of life , and suffer thee to keepe thy old nature , it were an hard taske , and thou wilt never performe it , thou wilt find that difficulty in it by reason of the disproportion betweene thy nature and the duty ; but seeing thou shalt have another nature , be not discouraged , goe on with comfort , and remember that the best nature in the world , if God change it not , will not serve the turne . And the worse nature , if thou thinkest thou hast a worse nature than others , if hee will change it , hee is able to do it , with readinesse and facility , therefore be not discouraged Againe , if thy nature be changed , thou must be comforted : Comfort your selves in this , that you have another nature ( and so wee will end this point ) for it is a very great comfort , a comfort beyond that which perhaps you imagine , for the Saints are too slow , too backward to consider their consolations , their priviledges , the glorious condition they are in : therefore glory in that , comfort thy selfe in that , that thou hast another nature given thee . But , you will say , what benefit have I by that ? I will not stand on it , but name one place , Iames 1.18 . He hath begot us againe with the Word of truth , that we should be a kinde of first fruits of his Creatures : that is , he hath given us another Nature : And what doe wee get by that ? By this meanes you are made Primitiae , the first fruits of his Creatures . There are two things in that , when wee are said to be first fruits , we are the creame and the prime of all his Creatures , as the first fruits were the creame of all the field , the top of all the Creatures of God ; and is not that a glorious condition that Nature puts us into , that be changed , that it will make you the highest in that kinde , this is a great priviledge : there is a wonderfull difference between Angels and Devils , one is the top , and the other is the bottom , all the difference is only this , New Nature : therefore , when thou hast a New Nature , thou art put into an high and glorious condition , and this is the first sense , that wee are New Creatures . Then there is another , by being the first fruits , you sanctifie the whole field ; all the world fares the better for you ; for the first fruits are , not only the best , but they sanctifie all the rest , that is , all mankind receives good from you . When Lot was out of Sodome , it was set on fire , when the Israelites were once out of the Red-sea , the waters returned and drowned Pharaoh : So Gods children sanctifie the whole lumpe : therefore you have a great priviledge by being New Creatures : So much for this , that you must have another Nature . Now the next point is , there must be a Newnesse , Whosoever is in Christ , let him bee a New Creature : From thence many things are to bee gathered ; As first , if wee must be New Creatures , then are we redeemed from old customes , 1 there is a lingring in our nature after that wee have beene long accustomed to doe , old haunts are very prevalent . Custome is as an Iron chain , to tye us to the things that are evill . Now thou must be a New Creature , Old Customes are such as Christ died to redeeme thee from , Even from the vaine conversation you have received from your Fathers . Therefore , you that are held in any by-wayes , remember that you are bound to be New Creatures , and take heed that custome prevaile not with you ; for it is exceeding prevalent , because it is pleasant , as what a man is long accustomed to , is very pleasant , for custome breeds another nature , and what is so sutable to us , as things connaturall with us , and what are so , are very pleasant ? A man will be loath to come out of a thing which he hath much been accustomed to ; First , it wins off our Iudgements , 1 off our opinions , and that is the reason why young men are not able to judge , and other men that are accustomed to evill courses have judged already , and will not judge againe ; and by this meanes custome prevailes exceedingly , for it is not onely pleasant , but it wins off our Iudgement . Againe , 2 it is exceeding troublesome to change , when a man is accustomed in a thing , it is easie to continue in that course , but to goe out is troublesome . And againe , 3 wee thinke it a disparagement , what have wee lived thus long , thus many yeares together in this tract , and shall I now change it ? And which is worse than all the rest : 4 Custome breeds a senselesnesse ; Take heed that you be not hardned through the deceitfulnesse of sinne : that Custome takes not away all sense ; Consuetudo peccandi tollit sensum peccati ; It is not an easie thing to leave an old custome ; but remember , that if you be in Christ , you must be New Creatures : He shed his bloud to redeeme you from sinne , that is , hee hath paid a deare price to redeeme you from the bondage of customes , from your old Conversation ; therefore doe not say you have long done it , and will doe it still , Ant●qua consuetudo , is nothing else but vetustas erroris : Men doe excuse their evill actions from their custome in them , but know it is no good excuse , to excuse second errours with a former . Doest thou thinke it a good excuse to say , I have done it thus long , and therefore will doe it still ? Yeeld not to it , but know , thou oughtest to be changed , have this still in thy minde , thou must have a new Nature , thou art redeemed from thy old customes : And this I speake not only to the old , but to the young . I call it old , not because men have long continued in it , but because it is sutable to the old nature . You should therefore rather make a contrary use of it , and be ready to say , seeing I have continued in such a course so long , it is time for me to alter ; it is enough and too much that I have spent so much time amisse , I have suffered Christ to want , and knocke till his head be wet with the dew , he shall wait no longer , I will now open to him ; for therefore are we New Creatures , that wee may bee redeemed and freed from these old customes . Secondly , if thou must be New , then let it not seeme strange to thee , that the world wonders at thee ; for any thing that is new , wee are apt to wonder at , as at new Stars that have not appeared before , and at new fashions . This is the condition of all Saints to be wondred at , I and the children whom thou hast given mee , are as signes and wonders in Israel . If it were among Turkes it were another matter , but it is so in Israel . Be not discouraged for this , make account of it , the world will wonder at New Creatures , and let it not seeme strange ; for when thou knowest that all the world lyes in wickednesse , as in the 1 Ioh. 5.19 . And knowest that thou art a New Creature , why wilt thou be discouraged ? Let the Mathematitian be working according to his Art , he drawes lines according to his Rule , if a Country-man laugh at him , will he give over , and be discouraged ? He will not doe so , for he knowes it is the mans ignorance : so if thou approvest thy selfe to God , if thou keepest a good conscience in all things , towards God , and towards men , the world will wonder at it , yet thou goest by Rule , it is their ignorance , it seemes strange to them , and therefore they speake evill ; It is the multitude that doth it , and the multitude doth alway cast shame on that , which shames them : know it is the fashion of the world to do so , the life of the Saints is a secret censure , now there is no way for the world to helpe themselves , but to blemish that which shames them , to cast shame on that , to blemish that as much as can be . Therefore the old world doth put away all , that may discover them : As the Painter when he had pictured a Cocke very ill , commands his Boy to drive away all true Cockes from the picture ; for , saith he , if they come neere it , all men will see what a bungler I am , but if no true Cockes come neere , it may passe well enough : After this manner doth the world , As long as no New Creature comes neere , their oldnesse is not seene , it is not taken notice of , they doe well enough , but if there be one in a Countrey or Towne , or one of a Societie , whose course is of another fashion , that hath another life , that is , a New Creature , when he stands by , the old will appeare , and they will have it driven away : I would the times were not such as that I need presse this . Indeed it is a great weaknesse to be discouraged in the wayes of God , and to be ashamed of that which should be our glory . It hath alway beene the manner of the world , and that may comfort thee ; for the world is as the Sea that casts out Pearles , but this is thy comfort , some will gather them up , some know them to bee Pearles , and prize them so , though the world casts them out as mud , yet the Lord knowes what thou art , The world loves her own , but what is not like themselves , the world cannot love ; as the Aethiopians picture Angels blacke and Devils white ; so doth the old world , what is blacke like themselves , they reckon beautifull , but they that have the true beauty they honour not , because they are not like them . Therefore , if thou findest ill entertainment in the world , thou must know , every New Creature shall have it : And let me say this of the old world , that are ready to cast shame on the New Creatures , you say you doe it not to the New Creatures , not to them that are religious , but you doe it to Hypocrites : Let me say thus much to you before I passe this point . Those men whom of all others you may thinke not to be New Creatures , may be the best men ; as a Philosopher answered , and it was a wise answer , when an ignorant man asked him , who was an happy man , whereas men reckon Kings and Princes happy men ? He answered , Hee that of all others , thou thinkest most happy , may bee most unhappy ; and hee whom thou thinkest most unhappy , may be most happy : So those that be disliked for the most part , are these New Creatures , and those men spoke well of , are of another stocke , like themselves . Thirdly , if we must be New Creatures , then pull downe all that is old ; for whatsoever is old must be rejected , a man must in every thing be another man than hee was : So as thou mayest say , I had such a lust , such a disposition , my delight was in such things , such men , such company ; now I am changed , all is made new . So that thy businesse is to pull downe now , and to build up , that is the businesse of every man to be still plucking downe the old building , whatsoever is old , whatsoever is in thy selfe , in thy old selfe , thou must be emptied off , and thou must be new , that is , Thou must purge out the old leaven , 1 Cor. 5.7 . Purge out the old leaven , for Christ your Passeover is offered : If that was to be done for the shadow , must it not bee done for the substance . The Apostle presseth it so , Purge out all the old leaven , all must be purged , all old things must bee taken away ; there was a strait charge that they must search their houses , yea , every corner of their cup-boord , not any place should be left unsearched , and it was to be done exactly , that in the least corner there should be no leaven left : So thou must search all the corners of thy heart , all the turnings of thy conversation , the old leaven must be purged out of all , out of thy understanding , out of thy tongue , there must be no more thy old speech and language , out of thine eyes , there must be no more wantonnesse ; out of thine eares , every part of the old man , of the old leaven , must be purged out of the whole Soule , there is no question of that , and of thy body too ; all the manner of conversation must be holy ; all old leaven must be purged out , because it is old leaven ; and you must keepe the Passeover with that which is new , with new dough , with the New Creature . For Sinne is like old leaven , now leaven when it is old is the worst , as every thing gets strength from their age , and it is of that nature , that if they doe not purge it out , it will leaven the whole lumpe : If there be any jot of leaven left , it shall sower all thy heart . Sinne is like a fretting leprosie that will runne over all ; So leaven is strong , it sowres quickly and speedily . But , you will say , How shall I doe that , then I shall be free from all sinne ? The meaning is , thou must dislike all , Sinne must be put out of possession , it must be emptied forth , thou must be in warre with it all , that is , thou must resist all , if any be not purged out , that thou sufferest it to lye quietly without resisting , it will leaven the whole , therefore purge all out . But must all the old building bee pulled downe ; Is there nothing to be left there ? what shall we doe with our naturall dispositions ? You must know , that only the oldnesse is to be taken away , but the nature it selfe is to continue , there is much use of nature , only you must know , grace takes away the obliquity , the oldnesse , the sowrenesse of it , and puts a sweetnesse into it . As a ship under saile , the wind is profitable to drive the ship , else it will not goe , all the matter is in the Rudder , that it be turned the right way . So Nature , the strength of nature , affections , or whatsoever they be , are like the wind to drive the ship , thou mayst retaine them , only godlinesse must sit at the Sterne , the obliquity must be taken away , the nature must be left , thou must so pull downe the old building , that the same materials may be used againe , the naturall affections may continue in thee still , but there must be another Auriga , another to drive them , and that is this Newnesse . For example , a man is naturally sad , he may continue this , the oldnes of that is , that it spends it selfe in earthly sorrow and worldly discontent , when grace comes , when the new man comes , it powres it selfe forth in Prayer , Is any man sad ? Let him pray . So it may be thou art naturally merry , grace takes not away this disposition , but whereas before it was spent in vanity ; now he that is merry sings Psalmes ; Let him that is merry sing Psalmes ; that is , a mans merrinesse is turned to an holy cheerefulnesse , the dissolutenesse is taken away , but the disposition continues still : Religio est laeta ; though not , dissoluta . So it may be thou art of a facile nature , before it was to evill , thou wast ready to be drawne away by evill , when grace comes , thou must be facile to good . It may be thou hast a sturdy disposition , full of metall , and courage , whereas before it was to attempt evill things with much violence , now it is set on good enterprizes with as much zeale , so there is nothing to be pulled downe , onely the oldnesse must be taken away ▪ The end of the Fifth Sermon . THE SIXTH SERMON VPON THE NEW CREATVRE . 2 COR. 5.17 . Therefore if any man be in Christ , let him be a new Creature . AGaine , if wee must be New Creatures , if that must be the condition of every man to have another new man begun in him ; then wonder not at the unevennesse which is found in the lives of the best of the Saints . For , if there be something new , and something old , ( as there is ) there must needs be an unevennesse , as where there be two contrary Principles , moving two contrary wayes , the body must needs bee moved with some unevennesse , and unequality : therefore be not discouraged , for that you are not perfect in all things , you have something new in you , and something old ; only take heed you be not mistaken in it . For there is a great difference betweene the unevennesse befalling the Saints , which are New Creatures , and the unevennesse in the wayes of the wicked , there is a great difference betweene the failings that they are subject to , who are upright hearted , and betweene the failings of them that are rotten and not sound at heart . You will aske , how I shall know the difference ? This is the difference : There be some men whom Saint Iames complaines of in his first Chapter , that are unstable in all their wayes , and in the sixt Chapter of Saint Matthew , that have not a single eye : If the eye be single , all the body is light ; but if the eye bee double , all the body is full of darknesse : That is , there are causes why men walke unevenly , one is because they are as in bivio , hey know not which way to choose , they are yet in doubt what to pitch on ; as a man standing betweene two objects , and not knowing which way to choose , but sometimes will be with one , sometimes with the other , according as his different temper guides him , he will not pitch resolutely on either : So it is a double eye , because of the objects ; it looks on two objects , now on one , and now on another ; now it is carried this way , now that way . This is a thing every where condemned in the Scripture ; but there is difference betweene this and a single eye , that hath one object , that hath chosen God for his God , but followes him with much weaknesse , with much imperfectnesse ; this man hath a single eye , and hath pitched on God ; another hath two things in his eye , One thing I doe desire , saith David , and one thing will I seeke for , &c. And I have chosen to runne the way of thy Commandements . So all the Saints , one thing they desire which they pitch on , they have resolved to serve God with a perfect heart ; another man is unresolved and knowes not which to choose , therefore is to and fro , off and on , now very forward , and then backward , religious in a good mood , and then off againe . This you must take heed of , for here you ought to be discouraged , this is not our meaning when we say you must not be discouraged for your unevennesse . But how shall I know it , a little further ? By this , if your eye be single , that you have chosen that one way , that you have pitched on it , that you bee more than in Aequilibrio , where the ballances hang even , you shall know it by this , the fa●lings of the Saints are never in that degree that theirs are , that have not sound hearts , that is , such a man though he serve God for a fit , yet when he is off again , he is like a man in a maske , he is no more the same man he was , but there is a broad alteration betweene what he was before , and what he is now . The Saints in their worst state have a tincture of holinesse , a threed of skarlet runs thorow their whole lives , after they are once changed , they never fall in that degree , they have a seed in them that will never let them goe so farre . But , you will say , this is a notion , how shall we see it by experience ? Thus they never lye so long when they fall into a sinne , they are not well , and they shew it by resisting againe , they cannot continue in it : for there is a certaine reluctance against it , that raises them againe , they fall sometimes into ill company , sometimes into wayes of wickednesse , sometimes into deadnesse of spirit ; but they are not content with this , they are like men out of their owne element . Another man for the fits of his religion is out of his element , and is never well till he be setled in his owne Center againe : you see it by Saul , Saul had very good fits when he persecuted David , surely he was in good earnest when he said , he would do it no more , and David was more righteous than he , he wept , and his heart melted , but he was sicke of it , he was out of his element . The Saints have certaine fits , but they are sicke of sinne , the other are sicke of the goodnesse and godlinesse which they have , and are never well , till they bee set at liberty againe , that they may walke againe in their old wayes , so there is great difference in their degrees . Againe , such a man , saith Saint Iames , is unstable in all his wayes , that is , a man whose heart is upright , there is some inequability to be found in his life , some unevennesse , yet it is but now and then , and by accident as it were , because the graces hee hath bee true , and good , and though sometimes he falls , it is but by accident . Take a true drugge , and a false and counterfeit drugge ; when ever you will put a false drug to triall , it will not worke . Take a drugge that the Apothecary gives you , it may have the colour and smell of a true one , it may be you cannot tell how to find it out , but in working you may , if it be false it workes not : So take a Bow that is rotten , draw an arrow to the head , and it is sure to breake ; this similitude the Scripture useth , They started aside like a broken Bow , that is , when I put you to triall , you fly backe , for you are rotten : So those that are not sound , it is not their stability that makes them goe on in the wayes of God for a time , but want of temptation to put them to it . Put Iudas to it , put Saul to it , and you shall quickly find them : But take a true drugge , ordinarily it workes well , but by accident it may not worke : A good Bow may be broken , by accident ; so a grace that is true and right , may sometimes faile of working . I cannot better expresse it , than by this similitude : Take a ship bound to a certaine Haven , it pitches there , the Compasse is set the right way , but it may bee carried away by crosse winds , yet there is a certaine Haven which it tends to : So there is a certaine Haven , which all the Saints of God goe to , howsoever they are transported by temptations and lusts , yet the Compasse stands the right way : Another is carried aside by uncertaine winds , ( for that is a Scripture similitude ) that is , there is the wind of a good mood carrying them towards God , let them bee turned , they goe another way , they are not bound to a certaine Haven , they are not pitcht , the others are carried aside by accident , sometimes they mistake the way , sometimes they fall , and slip in the way , but that is their journey they travell to heaven . Last of all , those that are uneven ; out of falsenesse of heart , and not weaknesse of grace , they never bring forth fruit . I finde that to be the Scriptures Rule in the eight Chapter of Saint Luke , in the Parable of the Seed , you shall see , it is said of the three grounds , which went furthest of the three , that it brought not forth fruit ; for the thornes grew up , that is , the world and the pleasures of divers lusts , and choaked it ; so these men bring not forth fruit . But , you will say , they doe bring forth fruit , doe they not do many actions in good moods ? may not an hypocrite goe farre ? may he not have many blossomes ? Yes , but they are but blossomes , there is something greene , but they are but blades , the corne never comes to earing , that is , they are never ripe : now a thing must be ripe before it can be called good fruit , they never bring forth ripe fruit , that is , fruit indeed ; they bring forth sowre grapes , Esay 5. I did thus and thus to my Vineyard , and it brought forth wilde grapes ; it may be , to mens seeming they be as good as any , they may looke as well as the best , but taste them and they are sowrest , there is not any fruit , that is only the property of the last ground , to bring forth fruit with patience . Now it is true of all the Saints , though they bee weake , yet they bring forth fruit , and true , and ripe , and pleasant fruit , such as God delights to eat of ; Come let us walke in the Garden , and gather some fruit , as in Cant. The other bring not forth fruit . Take the best action they doe , being rightly examined , it is not good , there is something there that marres it ; and God sees this , they may be very faire in the eye of man , but they are abominable in Gods sight . Therefore , if thou have a New nature , be not discouraged for thy unevennesse , which the best of the Saints are liable to . Againe , this is another Consectary from this point , and we may put these two together , because they are two Branches comming from the same Root : If there be another new Nature put into us , then expect a combate ; for certainly new and old will not agree together ; you cannot put two contraries together , but there must needs be a fighting , there must be a contention : therefore expect that , and know you are not right ; there is no new Nature there , except you finde such a controversie within . But , you will say , this is not so sure a signe , for before this I found many a combate ; and doe not Heathen men expresse what reluctance they have had ? Have not civill men , carnall men , and men ignorant of the wayes of God , a great conflict many times , betweene the conscience checking them within , and the actions they doe ? I answer , It is true , but there is a great difference betweene the Combate , that is , betweene the New Nature , and the remainders of the old , and betweene the naturall conscience , those glimmerings , those sparkes , those good desires which even they may have that are not sanctified , for you shall finde all these differences . First , in them that are sound , there is alia sedes belli , there is another seat of the warre : for where before it was in the conscience , it is now throughout the whole soule , there is a difference in the Subject , every faculty is set against it selfe ; because before , the light was shut up within the walls of conscience , but it was not shed into the whole soule , it lay glowing as a Sparke there , but it was imprisoned , you imprisoned the truth , and would let it goe no further ; but now it sheeds into the soule , what the understanding knowes , is infused into the will , and all the affections ; so there is a generall change , and when the change is generall , the combate must needs be generall ; the combate must now be in every part , whereas before it was but in one . Againe , there is a difference in successe , for in the contention betweene the conscience and the rest of the soule , the conscience still loses , and the other gets the victory : But in the other , alwayes the new man prevailes ; The House of David prevailes against the House of Saul : There must needs be warres betweene two contraries , but the House of David growes stronger : So , by which our Divines use to resembe this , Iacob got the better in the end : So there is a different successe , the new man out-wrestles the flesh . Sometimes a man is foiled , but we doe not say a man hath lost the battell because he hath a wound , or a foile , or hath beene beaten backe a little , he hath got the victory that wins it in the end , and that is the case of all the Saints . Thirdly , there is difference in the object about which the controversie is . The common nature hath but a common light , therefore sees but grosse sinnes , as our eyes see only starres of a greater magnitude , when a man hath a glimmering light , things that be great and conspicuous he discernes , that is all he doth . A naturall mans contention is about sinnes of a great nature , because light goes no further ; but in them that be sanctified , a cleare light come into the house , and shines as thorow a glasse in a cleare day , where you doe not onely see the great heapes of dirt and dust , but the smallest mote ; the others doe not see the moathes , because they have not that peculiar light , therefore they are never troubled about motes : So the contention differs in the object ; the Saints contention is about small things , about the very manner of doing holy duties , about the inward turnings of the affections , about the sanctifiednesse of them about ill thoughts , they have a peculiar light ; this doth not put out common light , but makes you see more than you did before ; there be many hundred sinnes now , which you never saw to be sinnes before . Had not Paul a new light ? Before , he had not considered that lust was sinne , but afterwards he knew it : In the Saints , the affections wherewith they performe holy duties , yea , their affection to their ill affections , the controversie is about that . Last of all , there is difference in the continuance ; this contention of the naturall conscience lasts , but for a time , but it being betweene the old Nature , and new , it continues to the end , it is never given over , others may be in controversie for a fit , but hold not out , because the cause of controversie continues not , it is worne out and overcome , but in a new Nature , when it begins it lasts for ever , there is no end : So you see there is difference . If then you have new Natures , expect a combate ; yea , so as if you have it not , be sure there is no new Nature there . The sixth Consectary , that I will deliver to you , is , that if you must be New , then let it not seeme strange to you , though you finde a little aukednesse in the waies of godlinesse at the first ; for new things are a little troublesome , sudden changes are so , when the thing is New. Be not discouraged , it is that you must expect , and remember that custome will make it pleasant , when you are used to it a little . Therefore complaine not , lay not aside the Armour of God , because it is a little heavie and ungainsome at the first ; as David , who would not goe in Sauls armour , because he was not accustomed to it ; lay it not aside when thou art accustomed to it , thou wilt beare it well enough . Custome makes the worst things , even grievous things pleasant , how much more , when one fals on that which is good indeed ? Therefore you must know , this is the nature of the burthen of Christs Commandements which he calls a burthen , the more you beare it , the lighter it is , and there is good reason for it , because indeed it is not a burthen to the new man , but a delight , though to the flesh it is a burthen , the longer you beare it , the better it is : If you reckon it a burthen , as it seemes to be at the beginning ; yet remember it is , as Physike is , a burthen to a sicke man ; you know a sicke man reckons it a burthen to take physike , and eat wholsome meats , but it is that that takes away the disease : So is godlinesse , it is a burthen as Physike is , and as wholesome diet is , but it partly heales , and partly strengthens : therefore the longer you goe in his wayes , the lesse burthensome they will be , the disease will be taken away : As the more physike and wholesome meat , the more the disease is weakned , and the man strengthned . This deceives us ( and take heed of being deceived ) we think we must be tied from drinke , and have the dropsie still , and have our feaver stil , we thinke , we must eat wholesome meats , and be sick still , it is impossible it should be so , you must know therefore , that the dropsie is healed , and then what if abstinence be commanded ? you must know that sicknesse is cured , and health is come in the roome ; then what matter is it , if you are bound to these duties ? they are burthensome before , they will not be now . Therefore be not discouraged , the insolence , the uncouthnesse , the unaccustomednesse of a thing makes it usually burthensome . It is not so with the wayes of wickednesse , they are pleasant in the beginning , but bitternesse in the latter end : but the wayes of godlinesse , though they are a little auke and hard at the first , yet they are pleasant in the end , and you must be content to endure a little pains ( as we say ) Qui fugit molam , fugit farinam : If you will not take paines at the mill , you shall not have any meale ; if you will not take a little paines at the beginning , you shall want the fruit of it : therefore be content with it , that you may have the fruit . A man doth not say , because a new sute , or a new paire of shooes is hard at first putting on ; therefore I will goe in ragges , but he saith , the new is better than the old , and after I have worne it a while , it will be more easie . So be sure the wayes of God will be as easie as pleasing , yea , more pleasing than any thing , for they are jucunda per se , pleasing in their owne nature , others are pleasing to this or that humour , to this or that case : now this is a true rule , whatsoever is so , per se , is alwayes so . So thou shalt finde this new man more easie and pleasant , for thou shalt finde it to be so at all times , it is a continuall feast pleasing in all conditions . Take all other things that please thy nature , it is but when thou hast such a lust , such an humour in such a time , it is not so at all times , it is not a continuall feast . But , you will say , I find it not so , I find that since I began this new course , I have more trouble and perplexity of mind than I had before , I was quiet before , and all at rest ? I answer , it may be so , but stay a while till the Sonne of Grace hath got higher , till it hath got more strength , and thou shalt find it able to disperse those vapours , and to scatter all those clouds . It is true at the beginning , there is but strength enough to move them , to raise them a little ; but when it hath more strength , they are scattered and dispersed : therefore though there be a little hardnesse at the first , yet goe on , and thou shalt finde it pleasant . The Heathen man could say , Elige vitam optimam , & consuetudo faciet jucundam : Chuse the good way , and though it be hard at the first , afterwards it will be the more easie . If we appointed you a new worke without a new heart , it were another case , but you must know what we said before , you shall have a new Nature , and being so , it will be pleasant , because the wayes of God will be sutable to it . So much likewise for this . Last of all , if we must be made New Creatures , then give God the praise of that great worke , of changing old men into new men ; I say , give him the praise of it , for he lookes for that at your hands . Will you magnifie him for healing a lame man , a blind man ( for they were true maladies , and he was worthy of praise for them ) and is he not worthy to be magnified for changing the whole Nature , for altering the whole frame of it ? Are the cures of the soule lesse than the cures of the body ? What if Christ should now make the lame to walke , the blinde to see , to take away the blindnesse of the mind , to heale the sicknesse of the soule , to make a man a New Creature : Is not this a worke of an higher Nature ? When the Centurion saw the Veile of the Temple rent , he said , Surely this was the Sonne of God : So when thou shalt see the Course of Nature turned , that old Nature of thine rent to peeces , be ready to say , Surely this was the Sonne of God : Shall we say Christ was God for turning water into w●ne , and shall we not give him the praise of his power , when we see him turne one Creature into another ? making Lions Lambes , making you New Creatures ? This is a turning of the course of Nature , is not your Nature carried as violently to sinne , as the Sunne in his course ? And to turne it , is as much as to stay the Sunne in his course ; It is no lesse to make you New Creatures : No man considers it , therefore let me put you in minde what it is , for this is a thing you should marke . Therefore Iohn Baptist gives this signe of Christ , by which he might be distinguished from himselfe , and all men , I baptize you with water , but when he comes , he shall baptize you with the Holy Ghost and with fire , that is , when that is done , be assured that the Sonne of God is come in the flesh . This is the great miracle that Iohn will have them attend unto ; and is not this daily done ? Doth not Christ baptize us with fire and with the Holy Ghost ? Therefore you shall see what answer he gives to Iohn Bapt. when he would know , Art thou he , or looke we for another ? Goe and tell Iohn the blinde see , the lame walke , and the poore receive the Gospell , that is , I have made them New Creatures : This is put with the other miracles of healing the blinde and lame . It is true we that live , see not this done , the blind to see , or the lame to goe , yet we see men receive the Gospell , that is , are regenerate by the Gospell , are made New Creatures : This is a thing we should hearken to ; as it was a great sinne in them in Christs time , to neglect the miracles he did ; so it is with us when wee neglect this . Therefore Christ takes up Nichodemus , when he tells him that men must be made New Creatures ; he wondering at it , saith , what dost thou meane by that ? Christ saith , what wilt thou doe , when I tell thee of things in heaven , if thou wilt not beleeve , when I tell thee of earthly things : The meaning is this , Regeneration is a thing done on earth ( that is the meaning of the place ) this you see before your eyes , this you have experience of , if you will not beleeve this , how will you beleeve things that are remote from your eyes ? that are shut up from you , which you have no experience of , but only that I tell you , and therefore you ought to beleeve me ? Therefore , when you see New Creatures , argue thus with your selves , Certainly there is a renewing God , and a renewing Spirit , that is , there is a Redeemer ; for as by the common creatures , which you see , you know there is a Creator ( as , opus monstrat efficientem ) if you see a creature , then you know there is a Creator , then why should not that renewing of Christ , his exercising that act of renewing among the sonnes of men , put you in minde of glorifying Go● and of giving you the praise of it ? When C●●●t wrought miracles , you shall finde what different successe they had , saith the Text in more places than one , ( therefore I need not quote it ) some of the people glorified God , when they saw such a thing done , others envied , some glorified God , others went and told the Pharisies . You shall see when Lazarus was raised from the dead , some beleeved and glorified God , others went to the Pharisies : Now , I say , when you see this done , ( for this is the greatest miracle , and all the miracles that is now left ) that men are made New Creatures , and it is done before your eyes , if you will see it ; ( as Christ said ) Hee that hath eares , let him heare . Take heed how you looke on it , consider with what eye , God never makes a New Creature , but when men looke on it , there is a different judgement ; some there are that magnifie it , and desire to be made so likewise , that make this use of it , and so you ought to doe , surely there is vertue in the Spirit , a vertue in Grace , an efficacie in the Word ; surely these be the ministers and servants of the most high God. This you ought to doe ; but on the other side , how many hundreds and thousands are there that doe as they did , when they saw the miracles , they envied ? Yea , as they did with Lazarus , When the Iewes saw that , for Lazarus sake , many went away , and beleeved on him , they consulted how to put Lazarus to death : That is the fashion of the world , when they see New Creatures , men regenerate , that holinesse and purity of godlinesse shines forth in their lives , and when that causes others to goe away , and that , for that they will beleeve on Christ , they will doe as they did with Lazarus , they will have him put to death , that is , they will have him removed out of the way , they will have him taken , ex rerum natura . Take heed of this . But , you will say , If we knew they were New Creatures , we would not doe so ? It is very true , but doe you thinke , when they would have killed Iesus and Lazarus , they knew them to be so ? They did not know Christ to be the Lord of life , the Scripture saith so . Againe , they thought Lazarus to be an Impostor , it is likely they did , but it is taken for a persecution of Christ. The Iewes that killed the Prophets , doe you thinke , they thought them to be Prophets when they slew them ? Take heed of that , you know the danger of it , when IESUS CHRIST wrought miracles by the power of the Holy Ghost : No , say they , he doth it by Belzebub : Christ tells them , in this they blasphemed the Holy Ghost . When thou shalt see a man made a New Creature , when thou shalt see a man Regenerate , take heed of saying , this is guile , and cunning , and imposture , for it is done by the Spirit ; take heed of blaspheming the Holy Ghost . It is a dangerous case : I say , when such things be done , wee should praise God , and glorifie GOD for it , labouring to come in our selves , and not looke on it with an eye of envie , and hatred , and distate . The different effects Christs miracles had , such hath this : Our scope is , that you may glorifie God , and give him the praise of it , that when he hath done such a worke , you may say , this is the power of Grace , and the vertue of the Spirit . So much for this point , that you must be New Creatures , and so we have gone thorow three things , which were observed out of the words : First , the inseparability betweene Iustification and Sanctification . Secondly , the having of another Nature . Thirdly , it must be New. Now the fourth is , it is a Creature wrought by God , for that Word is not in vaine , Whosoever is in Christ , let him be a New Creature : ] The meaning is this ; we are New Creatures , that is , it is God that worketh it in us , for Creation is proper to him , no Angell nor Creature under the Sunne can knit those things together , which have an infinite distance , as something , and nothing ; therefore it is proper to him , it is he that maketh us New Creatures , not that himselfe is the beginner , and something else perfects it , as some say , but Deus est causa totius entis , He is the beginner and ender , he makes us New. And there is much reason , for it cannot be otherwise , for if it were in our power , of our selves to come in : First , it will follow that the Saints in heaven should be no more beholding to God , than those that are condemned in hell : For , if God did give every man sufficient meanes of salvation , and I have taken it , and another refused it , whom may I thanke when I am in heaven , and another in hell , not God ( for he gave the means equally ) but my selfe , I tooke it , and another did not and so the love God shewes , it should be as much to the damned , as to the Saints , if he hath done on his part equally to both . Againe , it should not be God that makes the difference , but man , and so you may stand up and contradict what Paul saith , Who art thou that boastest , who hath put the difference ? If man hath free will to take Grace , or refuse it , and if God hath given to all sufficient meanes , then , thou hast made the difference , God hath not . Againe , if this were so , we must take away all Election and Reprobation ; for what is Election ? Election is nothing else but this , God hath taken some to life , and makes them holy , as godlinesse is an effect of his Election , and the wickednesse of men is a fruit of their rejection : But now here would bee no Election , but a meere prejudication of a reward to the thing done only ; but therefore God is said to have chosen us , because he makes us good ; now by this you take that quite away . But , you will object , Why should there be those different kinds of working ? We see in all other things , if there be an end propounded and sufficient motives , it is enough : and why should God give different objects ? therefore they say , it is but as propounding of the bough to the sheepe , and the sheepe will follow : If God propounds congruous objects to the faculties of the soule of man , he will come in . But I answer it briefly , if he will come in for this congruity of objects , because a bough is propounded to him : First , he must be a sheepe , before he will follow the bough : Now thou art a Wolfe by nature , first , therefore he must turne thy nature , God must turne thy voluntatem Lupinam into Agninam ; therefore thou must have another nature before thou canst follow the bough . Againe , thou must have an eye to see that bough , but we are blind by nature , and till God opens our eyes and inlightens us , we cannot see the excellencies of the waies of God , and therefore we shall not follow it . Againe , there must be strength to follow , but except God give thee strength , though thou shouldest see it , and see beauty in it too , thou wilt never follow it , to purpose , thou will never follow it to the end . Saul looked on it for a time , but not to the end , there must be a power of God to carry a man through all objects , all impediments to the end ; therefore , No man can come to me ( saith Christ ) except my Father draw him : Not some men , but no man , though he have great meanes ; he doth not say , will come , but can come ; he doth not say , except my Father allure him with congruous objects , but except my Father change his Nature ; for drawing signifies a reluctance , and backwardnesse in us . Goe to experience , you shall find it so ; when we speake to men , it is true , we say , they be dead in sins and trespasses : Doe not men heare us as dead men ? No man stirres up himselfe , they goe away as they came , and till God put life into them , they will not hearken to us . Againe , how perverse are judgements of men ? they see no excellencies in the wayes of God ; therefore are apt to quarell and speake against them . Againe , doe we not find our desires so pitched on present things , and our lusts so set upon them , that without an Almighty Power they cannot be loosed ? Therefore Christ saith , It is impossible for a rich man , that is , one that sets his heart on riches , to enter into the kingdome of heaven . That place is as strong as any place in all the Booke of God , to shew that there is no freedome of will ; It is impossible for a rich man ; for a man that hath this one lust , ( he might have said of any other lust ) whose heart is set on gaming , on any other sinne , it is as impossible as for a Cable-rope to goe thorow the eye of a needle : But then ( saith Peter ) No man shall be saved : and indeed no man shall be saved , if there be no more than his owne strength , but God will put to his Almighty Power , to change his nature , to mortifie these lusts . Therefore , this we finde by experience , it is not a notion that men are not able to come in . But , you will say , this is a discouraging doctrine , if God must doe all , what shall we doe ? it teacheth every man to sit still ? I answer , No , it will not teach men to sit still , because there is no man ever went about it , that ever found any impediment : Therefore he must know , what is an Impediment . Impediments ( when a man cannot doe a thing ) are of two sorts : One is , when I see such a thing as I desire , but there is a doore lockt on me , and I cannot come at it , or I am fettered , and cannot goe to it , or it is in another mans hand , and I cannot get it out of his hand ; here a man may complaine . The second Impediment is , when the thing lyes before thee , thou mayest have it , if thou wilt ; every thing lyes ready , and simply it is because thou wilt not . Here now no man can complaine , saying , Why is there such an Impediment ? Why may not I come in ? Was there ever any man resolved with himselfe , I will live a godly life , if I can ? No , it is not that , all the extrinsecal impediments are taken away , and all the matter is in thy will , thou refusest to come in , and wilt not walke in that way . Here lyeth the Impediment . Againe , it is not a doctrine of discouragement ; for , you must know , though God doth it by his Almighty Power , yet he workes in us , In modo intelligentium , He uses us in the worke , and he useth us after the manner of men ; for every man doth Actus agere ; he workes in us by propounding reasons , and arguments to move with all ; thou understandest them , and knowest them : therefore it is as much as thou canst doe in the beginning to thinke , what reasons there are to move thee to goe in , to betake thy selfe to a godly course , and to change the old haunts thou hast lived in before . Againe , thou must keepe from the Impediments , thou must keepe out of ill company , that destroyes this . Thou hast many good sparkes in thee , thou must blow them up , thou must lay thy selfe by the people , till the Angell comes , and moves the waters ; there be many things thou must doe , and though the candle cannot light it selfe , yet , when it is lighted , it is but putting oyle to it , and wee may maintaine the flame : though thou canst not begin thy life , though thou canst not make thy selfe a living man , when thou art dead , yet , when there is life , thou mayest stirre , and move thy selfe , thou mayst eat and drink in strength of that life ; when the fire is kindled we may maintaine it . I say , we preach Free-will to the Regenerate ; for certainly , so much grace as they have , so much Free-will they have , for Free-will followes Grace , as the Shadow doth the Body ; so farre as we are restored to Adams condition , so farre we have Adams Free-will . Therefore we maintaine Free-will in the Regenerate , and as farre as thou art Regenerate , thou hast Free-will , thou mayest doe more than thou doest . Therefore doe not sit downe and say , I cannot doe it , for thou mayest doe it ; and if thou hast but a little strength , thou mayest improve and husband it , as well as any other talent , and it shall increase and grow in thee . Last of all , you will say , But what use is there of this doctrine , to tell us that we are New Creatures , and God must make us New Creatures , and he must beget us by the Word of Truth ? What use is there of it ? Very great use . One great use of it is this , if we doe not thus hold with God , that we are dependant upon him , and know that it is he that wrought that worke , we should be but in the state of Adam . Now this is the great advantage we have by the Gospell , we have not a stocke in our owne hands , but are kept by the power of God to salvation . Otherwise , if it were true that we take Grace , and refuse it , according to libertie of will ; you must know , this will consequently follow on it ; if thou canst take it out of liberty of will , thou mayest let it goe againe : never any man holds one , but he holds the other also ; I say , thou may'st fall from it againe . Now , if thou mayest take it , and fall from it againe , thou art as Adam was ; how miserable then is thy condition ? But by this doctrine that we are in Christ , that Christ hath made us New Creatures , that the worke hath beene begun by him , and we are now committed to his keeping , we are in another condition than we had in Adam . Againe , there is this end of this doctrine : if this doctrine were not preached , thou wouldest goe about a worke , which thou wouldest never be able to performe ; for , if thou hast this opinion , I may doe it out of liberty of wil , thou wilt goe about a worke without strength , thou wilt goe about to leape over a great ditch with a short staffe . Now when a man will not seeke to God , the worke lyes undone : he that will not be strong by Gods strength , shal not be strong : when thou art taught , it is God that doth it , it will teach thee to goe to God and Christ , and pray them to doe it , and so the worke will be done to thine hand , which before could never have beene done . Againe , if thou couldest take Christ , and come in , thou wouldest be lesse beholding to Christ , and so love thy selfe and be lesse humble . On the other side , when thou seest thou hast nothing , thou wilt doe as wives , who , seeing they have nothing , no beauty , they love their husbands better all the dayes of their life : Why doth Christ presse it so , I have loved you , and you have not loved me , I have taken you , and you have not taken me ? It is a great matter when the wife saith , I have tooke you , I have chosen you , I loved you : we cannot argue thus with CHRIST , for CHRISTS Memento is ever and anon , I have loved you , and not you me . Last of all , this use you may make of it , learne to depend on Christ with much feare , to take heed of putting off the worke , when hee calls , take heed of denying him , if the other doctrine were true , you might be bold to put off your Repentance , but take heed of that , when it is God that workes in you , when God must doe it , and he doth when he lists , when it is the Spirit that doth it , and it breathes when and where it lists ; this may make you feare and tremble . So you may see there is an end of this doctrine : now we will make a little use of it , and so end . First , if it be Christs worke , if it be he that must begin it , ( for it is a creature ) then you see what businesse we have in hand , that are Preachers of the Gospell , our businesse is to make men other Creatures , which is a transcendent worke , it is the worke of God , and not of man : this is the errand we are sent about , and the work we are taught to doe every Sabbath ; and every Sermon which we preach to you , to turne Lions into Lambes , to transforme the heart of man , and to make you New Creatures . This I speake of , not for our sakes , but for yours , that you may make use of it : you must learne to know , when you heare the Word , what action you have in hand , and whom you have to doe with , that is , with the Almighty God , and not with man ; for , alas , my Brethren , what are we able to doe ? Ephes. 2.10 . You are Gods workmanship in Iesus Christ , created to good workes , that you should walke in them : It is true , we are the Instruments , but ye are Gods workmanship . Take the best Instrument wherewith we make any artificiall thing , an Axe or a Chisell , or whatsoever it is , you know , if there be not an influence from the Artificer , it will make no artificiall thing , it will strike when you use it , but it will not make any artificiall thing , if there be not an influence from the Artificer : So we are Instruments , and the Word is an Instrument , but if there be not an influence from God , the worke will not be done , you will never be made New Creatures . Therefore you are Gods workmanship created to good workes ; he doth it , and remember you have to doe with him : You have an elegant expression of it in 2 Cor. 3.2 . You are Christs Epistle administred by us , and written not with Inke , but with the Spirit of the living God : That is , the Law of God is written in your hearts . You know , Regeneration is in many other places of Scripture , A writing the Law of God in their hearts ; then there is a writing , and in this sense the Saints are called an Epistle , but they are Christs Epistle , we are the pen , and he is the Writer , he handles the pen , and what shal the pen do , when there is paper and no Inke ? will there be any Epistle written ? Now what is that , you are Christs Epistle not written with Inke , but by the Spirit of God ? We doe but apply the pen to the paper ; but if God put not Inke into the pen , that is , the Spirit of the living God , nothing will be written in your hearts . Therefore , remember what you have to doe , and with whom ; not with us , for we are able to doe nothing : not Paul or Apollo mighty in Scriptures , We are the Ministers by whom you beleeve . It is God that doth it , we are but those by whom you beleeve : Peter , if that ever any man was able so to doe it , he was , that had his tongue set on fire by the Holy Ghost , yet he was not able to doe it , Galath . 2.8 . He that was mightie by Peter over the Circumcision , God was mighty by Peter : but the work was none of his ; we are the Rams hornes , but who throwes downe the walls of Iericho ? Are we able to doe it ? No , my Brethren , no more than Peter was able to open the Iron-gates . It is true , when Peter came to them , they opened , and not before , but it was the Angell that did it . So when we preach the Gospell , there be everlasting doores ; can we open the Iron-gates ? No more than any man can open Iron-doores . Therefore Lidia's heart was opened , else Paul might have preached long enough in vaine ; in Luke the last Chapter , He opened their understandings , that they might understand the Scriptures . If he had not opened their understandings , as he was God , he had done them no good , when he preached to them as man : Therefore it is God that doth it . But , you will say , 1 of what use is this to us , that God doth it ? It is of much use : therefore , when you come to this place every Sabbath day to heare the Word , when you see you have to doe with the mighty God ( we are the Pen , it is God that doth it ) learne to come with reverence and feare ; learne to say of this place , as Iacob did , when he saw God , when he saw the Ladder , and Angels ascending , and descending , Surely this is a fearefull place , and no other than the gate of Heaven , and the House of God ; it may be , you thought of it before : You come to heare Sermons , as Lectures and Declamations , to have your understanding bettered , but you doe not remember that it is the gate of Heaven , and the House of God : you see not God standing over us , you should over-looke us , it is the gate of Heaven , that is , you shall never come to Heaven ordinarily , if you goe not thorow this gate , it is the House of God : And indeed when you come hither , your eye must be upon him more than upon us ; expect and wait what God will doe on you hearts , in such a time , if you come and heare ; and God hath done nothing , observe that , and say , it is because God hath with-holden his hand , therefore my heart is not quickned at this Sermon ; if any thing hath been done , know , it is a Sparkle kindled from Heaven , therefore cherish it , looke well to it , for it is a sparke kindled from heaven : therefore , doe as they did in the Law , see what David did on the Altar which he built on Mount Moriah , when the Altar was built , they laid the wood and Sacrifice , and looked to God , when hee would send fire from heaven : So we are the wood , looke to God for fire , if you can get a Sparke , be sure to maintaine it ; for that was the manner of the Priests , when they had a little fire from heaven , they alway gave fewell , they never let it goe out againe . Looke to it diligently , if you have got a sparke from heaven , let it not goe out againe , ( as it is the case of many thousands to doe ) there may be sparkes , and you may heat your selves by them , and it may be but fire from earht : When a Sacrifice was kindled by common fire , God accepted it not , though it burnt as other fire , yet it was no sacrifice to God. Morall reason and naturall wisdome may kindle a fire , that may be very like true fire , but it is not from heaven : Therefore come with much feare to this place , like men that have your eyes on GOD , seeke him not for fashion , and know it is to no purpose , if God send not his Spirit from heaven . Againe , you will say , what use is there of this , that it is God that doth it and not man. I say therefore , 2 give the praise and glory of it to God , give it not to us , but to him , this is not a light notion , but of great moment , for it will make thee love the Lord Iesus : Saint Paul puts this among the greatest mercies ; He hath beene mercifull to mee with faith and love : that amazed him , that he could never be thankfull enough for it , that is , he hath wrought in me faith and love , therefore gives him the praise . It is God that doth it , wee are but the instruments ; we praise not the Trumpet , but the Trumpetter , we praise not the Pensill , but the Painter . It is God that doth the worke , give him therefore the whole praise of it , this is a matter of much use to you . For when there is a Minister of God , that hath beene an instrument of bringing you to heaven , you will love this man , prize him , and magnifie him in your thoughts , and you doe well ; but remember , that you take nothing from Christ ; alas ! what is the Pen to him that writes the Epistle ? What are we , my Brethren ? give not to us what belongs unto him ; nothing unto us , saith Paul , we have done thus and thus , but it is nothing , it is Christ that hath done all , and let him have all : as the servants of Christ , we must be wary , that we rob not our Master of mens affections , for we are but spokes-men to present you to Christ : therefore be exceeding wary , give your affections to the Lord , to whom they belong : If ever you receive any good by any Sermon , if you be ever quickned , if ever a little enlivened by the powerfull preaching of the Word , give glory to Christ , and say he hath done it , let him have the praise of it , love him so much the more , for of all graces , nothing is like that to worke grace in your hearts . Againe , if you will say , what use is there of it ? That it is not the Minister , but GOD that doth it . 3 Then doe not expect from us , that we should come with excellency of wisdome , or of words , that we should come with wit , and eloquence , and learning . Will this make a New Creature ? No , it will not doe it ; for it is God , that makes men New Creatures , and , if it be so , he will doe it by his owne Instruments , that is , by his owne Word : Thus Paul reasons , 1 Cor. 2. Wee preach the Gospell , not with excellencie of words ; for then the death of Christ would be of no effect ; that is , no man will be a New Creature , and Christ would die in vaine : therefore we preach the Gospel in the evidence of the Spirit and Power , these go together , evidence of Spirit and power . What then is this preaching in evidence of the Spirit ? Certainely , it is never evident that the Spirit speakes , but when you know the Word speake : therefore , when any man knowes , that this is the Word we preach , there is an evidence , it is a speech of the Spirit , and when the Spiri● speakes to the heart , there is Power , and that was the reason that Christ did so much good ? He taught with authority , and not as the Scribes . What is that to come with authority ? As when a Constable comes in the name of the King , he shewes his evidence , he hath that which makes evident to him , with whom he hath to deale , that he comes from the King : We preach with authority , then onely when wee speake from God to the consciences of men ; this consisteth not in excellencie of words , but so much as there is of God , so much authority . Therefore come not with affectation of excellencie of words and wisdome : If we had al the wit in the world to set Word of God in it , it is better than that in which it is set ; as the Diamond is better than the Gold in which it is set . If you were to chuse a Minister , chuse not such an one , desire it not , expect it not , the foolishnesse of preaching is wiser than men , it will doe more than all the wisdome of man , though it is but foolishnesse to some ; We speake wisdome to them that are perfect , saith Paul , they , that be perfect , will recount it wisdome , it is foolishnesse to them that are children and unable to discerne . Againe , though it be but foolishnesse on the out-side , yet there be treasures within , and God hath hid these treasures under base out-sides , that men may stumble at them , as men that hide treasure under straw , the foolishnesse of preaching saves the soules of men ; therefore seeing it is God that doth it , he will use his own Instruments , God workes by it . Can words , can all morall wit make a New Creature ? No , it is God ; then why doe we make a question ? The more the Word is discovered and brought home , the better it is ; because , indeed , when we preach any thing else , you doe but see a Creature , and you thinke you have to doe with a Creature ; for you can answer wit with wit , and learning with learning ; and when you see you have to doe with men , though never so excellent , yet they are men : But when Christ speakes to the conscience , now the heart is brought downe , when it seeth it hath to doe with God , that only hath to doe with the consciences of men ; therefore expect not the contrary , and remember that God is the doer of it , it is he that writes the Epistle , though we be the Ministers . It is therefore not without use that we preach this doctrine to you . And to all that I have said adde this one more : Therefore if you find there hath not been a mighty work of God wrought in your hearts at any time , when you have heard the Word , know you have heard in vaine , for the labour is lost , if there be no more than the worke of a man. Therefore you must know there be two Preachers at the same time , one that speakes to the heart powerfully , that makes you New Creatures , that baptizeth you with the Holy Ghost and with fire , and then there is a preaching to the eares : And there are two hearings , one is when you can repeat , and recall the Word to memory , but there is another saving hearing , that is , when is it ingrafted ? And when it is ingrafted ? even then when it maketh you New Creatures , as a graft is then grafted , when it changes all the Stocke . Therefore consider whether you doe so heare , or no , that it hath bred such a change in you , and know , otherwise you have heard it in vaine . For what doe we do when we preach the Word ? we doe as Gehezi did , hee came running with Elisha's staffe to raise the childe , but he could not doe it , for though he had Elisha's staffe , he had not Elisha's spirit : So we come with the staffe , but not with the Spirit ; therefore thou art not raised to life , for there is the staffe without the Spirit : therefore doe not thinke thou hast heard to any purpose , if the Stocke be not turned , if thou findest not the Spirit there . What doe we , when we dresse up a Sermon never so well ? it is but the rigging of the sailes , and what will all this doe without wind ? Is not the Spirit the wind ? What are Organs without breath ? there is no musike made : And what is all our preaching , when the Spirit is absent ? That is all in all , indeed it is the sword of the Spirit , but what is it without the Almighty hand of God ? It is said of one , who hearing that Scanderbegs sword had done such and such strange workes , would needs see it , and sent for the sword ; when he saw the sword , he said , he saw no such matter in it ; Is this the sword that hath done all this ? Scanderbeg sent him word again , I have sent the sword , but not the Arme that handled it . So the Word we preach to you , is but the Sword of God , God lends you the Sword many times , when he keepes the Arme to himselfe : It may be you have not seene so great things done by it as we tell you of , That it is the Power of God to salvation , that it is that Word of Truth that begets men againe ; the reason is , because God reserves the Arme to himselfe : Therefore , when you come to heare , as you have the Sword , pray earnestly that the Arme may goe together with the Sword , that God will make it lively and mighty in operation , to cut downe your lusts , to pierce as a two-edged sword , dividing betweene the bones and the marrow , the joynts and the spirit ; that is , that you may know your selves better than you did before : And all this use you may make of this , that you are Creatures , and no man can make you New Creatures : It is God must doe it . The end of the Sixth Sermon . THE SEVENTH SERMON VPON THE NEW CREATVRE . 2 Cor. 5.17 . Therefore if any man be in Christ , let him be a new Creature . BVt , you will object , GOD workes in us the deed , even every deed , so that a man hath not Free-will after he is Regenerate . To this we answer , that so farre as his grace , and the strength he hath , goes , so far he is able to keepe the Commandements of God , by vertue of a generall concourse : It is not denied that a man cannot move his hand , nor doe any action without the generall concourse of God ; but that God never denyes , but as he gives the Creature ability , so he vouchsafes a generall concourse to it . As it is true in that , so in all actions of grace , a man cannot doe any thing without a concourse : But when a man hath grace , there be two things wherein a man hath need of speciall supervenient helpe from God : First , when he is called to doe a worke , which is above the strength he hath received ; here must be more strength , there must be a new addition , for the worke goes beyond the strength : As a childe may goe on plaine ground , but if you will have him goe up a paire of staires , you must lend him your helpe : So a Christian may doe actions proportionable to the grace he hath received ; yet being called to somewhat above that pitch , he must have a new helpe from God. Secondly , when a man is assaulted by a temptation , beyond the strength he hath received , here needs strength beyond his owne to hold him up : A childe may stand alone , but if one thrusts him , you must hold him up , else he fals ; so the Lord must put under his hand , and we must have helpe above that we have received , but otherwise the position is true , so farre as we are regenerate , so farre we have Free-will , which followes grace : So much life as we have , so farre we may move and stirre our selves . And in these cases it is true , that we need more helpe from God beyond the grace wee have received . The fifth thing to be observed is the order , first in Christ , and then a New Creature ; out of which we are briefly to observe this . Let no man looke for Sanctification , before he is justified , that is , Let no man be discouraged from comming to Christ , 1 because he finds not in himselfe that godly sorrow for sinne , that ability to repent , that disposition of heart , which he desires to have : for a New Creature followes it ; we must first be in Christ before we can be New Creatures . And this is a common fault among us , we will faine have something before we come , we thinke Gods pardons are not free , but we must bring something in our hand : You know the Proclamation runs thus , Buy without money , that is , come without any excellencie at all , because we are commanded to come and take the water of life freely : Therefore , doe not say , I have a sinfull disposition , and an hard heart , and cannot mourne for sinne as I should , therefore I will stay till that be done ; it is all one as if thou should'st say , I must go to the Physitian , but I will have my wounds well , and my disease healed first ; and when that is done , I will goe to the Physitian . What is thy end of going to him , but to have thy dis●●se healed ? Doest thou thinke to have thy disease healed before ? I say it is the same folly : The end of going to Christ is , that this very hardnesse of thy heart may be taken away , that this very deadnesse of spirit may be removed , that thou mayest be enlivened , and quickned , and healed , that thou mayest hate sinne ; for he is thy Physitian , looke not for it before-hand , thou must first be in Christ , before thou canst be a New Creature . Againe , if we must first be in Christ , before we can be New Creatures , if that be the order , if that be the motive and the thing that carries us on , then let us be content to use the motive that God useth . The Papists propound other motives to good workes ; they tell them , they shall have heaven and escape damnation for them . Is this a good reason to move men to good workes ? But the course of Scripture is otherwise : Thou art in Christ , he is thine , therefore be a New Creature , consider what he hath done for thee ; therefore labour to turne to him againe . Consider what thou hadst beene without him , what thou hast by him , and , by that , stirre up thy selfe to doe for him , what he requires . Therefore the Apostle comming to answer that question , If grace abound , why doth not sinne abound ? why doth not a man sinne more ? He doth not say , you shall have these and these motives to draw you from sin , but he tels them , whosoever is in Christ , is dead to sinne , and if you be dead to it , how shall you live therein ? If you be in Christ , you will be New Creatures , there needs no other motive to make you so . And so much for this , because we will hasten to the point , we intend to handle at this time . If any man be in Christ , let him be a New Creature . ] The last point wee are to observe in this Text , is : That to be in Christ is the ground of all Salva●tion : That is , of all the priviledges we have , and of all the graces we have ( for in those two things doth the Kingdome of God consist ) it is the ground of all the priviledges we have ; we have them therefore , because we be in Christ ; It is the ground of all the graces we have , because we are in Christ , therefore wee are New Creatures ; therefore wee have the Image of God repaired in us , which is nothing but the bundle of all graces , as the old man is the bundle and heape of all corruption and sinne . Now we will shew what it is to be in Christ , 1 and of what moment it is ; then we will make use of it : The two first are so neere conjoyned , that we will handle them together , what it is to be in Christ , and of what moment it is to be in Christ , that is , to be united to Christ. A man then is said to be united to him , when he may truly say that which is in the Canticles , My Beloved is mine , and I am his : When a man can say Christ is mine , and I am Christs , then we are in Christ , for then we are his . Now that this may be done , there must be a mutuall act of giving and receiving , that is , it is God that gives his Sonne , and Christ that gives himselfe , as the Apostle speakes , He loved me , and gave himselfe for me . When this is done on Gods part , and we have taken him , that makes Christ ours ; So there must be a giving and taking to unite us unto Christ ; there must be a giving , that is , the Father must give Christ : now giving is nothing else but Quod meum est , efficere tuum , nullo jure cogente . This definition the Civill Lawyers give of it , and it is a true one : So the Lord gives Christ to us , he makes him ours , nothing compels him to it , for if it were by law , it were not by gift , but by debt : I say , he gives Christ , and freely , and to give him , is nothing else , but to make him ours . But to give him is nothing , it is not enough except we take him likewise , for giving and taking are Relatives , remove one , and the other is taken away . Though God give his Sonne freely , yet except we take him , that gift is no gift ; therefore there must be a taking on our part , and when these two are done , when God hath given Christ , and we have taken him , then we are united to Christ , and we are in Christ , and he in us ; as in marriage , the husband gives himselfe to the wife , and she takes him ; againe , the wife gives her selfe to the husband , and he takes her ; and when this is once done , and done really , they are united together . And such a match is made betweene Christ and us , there is a mutuall giving and taking on both sides ; and when this match is made , Christ is said properly to be in us , and we in him : Yea , to goe a little further , Marriage is a neere union , yet but a Relative union ; but there is something more in this , Christ hath taken our Nature , He is bone of our bone , and flesh of our f●esh : And againe , he hath given us his Spirit , that the very same Spirit dwels in us , as doth in him , that we may be said to be spirit of his Spirit . This is more than is in marriage , this is a neerer union ; therefore the Scripture useth a neerer expression , we are as members of the same Body , he the Head , we the members , we have the same Spirit that he hath , we are flesh of the same flesh , and bone of the same bone , so neere an union there is betweene us . So then , there is more than a Relation , in our being in Christ , he indeed comes in to us , as the Sun is said to come into the house : You know , the Sunne is in the heaven , but when the light comes in , we say the Sun comes into the house ; for there comes a reall light , which is an effect of the Sunne : So the Sonne of God IESUS CHRIST , though he be in heaven , yet he comes into the heart , by his Spirit , as the Sunne doth , by the light which revives us , and quickens us , and workes a change in us . Againe , we grow into Christ , as the branches grow into the Vine , into the Root , into the Stocke , so that we are one in another , and we grow one in another , as the branches grow in the Vine , and the Vine groweth in the branches : Such a mutual union there is between us . And thence comes all the benefits , 1 ( which is the second thing I will shew you , that is , of what moment it is ; ) I say , hence come all the benefits we have by him , in that we are united to him after this manner , that we are in him ▪ as the branches in the Vine ; thence it is , that we are made New Creatures , that is , there is a new Sap shed into the branches , which weares out the old Sap , the old man , originall sinne which was there before , and changeth it by the ingredience of the new Sap. So doth Christ : Therefore we are said to be ingrafted into the similitude of his Death and Resurrection , that is , the old nature in us is worne out by the comming in of the new : now as Christ did die , but revived againe ; so we put on another nature , so we have this benefit by this union , we are made New Creatures . Besides this , we have an hundred others , when we are in Christ we are under covert , he hath interest in all our debts , and we have interest in all his riches , as the husband is bound to pay all the debts of the wife , when he hath married her , she is under covert , she hath interest in all her husbands riches ; So we have interest in all the wealth of Christ , and that is a very large wealth , as you have it expressed in 1 Cor. the last Chapter , Paul and Apollo , &c. and the world is yours , it is a wealth beyond all that men can give you . The world is yours , no man in the world can goe so farre , Princes may reach thorow their owne Kingdomes , but the World is yours , that is , Christ who hath the command of it , causeth every thing there to serve your turne , even every Creature that man cannot command ; the wind and the seas obey him for your good ; for you have interest in all his riches , there is nothing in the world but is yours , Things present and things to come , are ours . If men can helpe you to things present , yet things to come , are beyond their reach . If the things of this life be theirs , yet death is not theirs ; but herein Christ likewise furnisheth you . In a word , you have interest in all his wealth , looke how farre he can goe beyond a man , so farre are you advantaged by him , and have interest in all his riches , he hath interest in all your debts , you are under covert , and nothing can hurt you , the gates of Hell , Men , Devils , Sinne , and all the Creatures in heaven and earth are not able to hurt you , because you are in him , you are as Coneyes in their Burrowes , he covers you , he keepes you safe . If our eyes were opened to see this , as the Apostle Pauls were , we should magnifie it , and stand amazed at it , when he comes to expresse what we have by Christ , he knowes not how to expresse it ; In him are all the treasures of wisdome and knowledge , and they are ours ; he hath a Kingdome that is ours : He is a Sonne , so are we ; he is an Heire , so are we , nothing can hurt us , but it hurts him . Therefore make use of this , when any thing is objected that is terrible and grievous , answer it with this , I am in Christ ? When thou wantest any thing , know thou canst not be denied , for thou art in CHRIST . Set all your though●s on worke , to looke to all the things mans nature is capable of , that you desire to make you happy , we have them all in him . O the length , and height , and depth of his mercy ! Indeed it is such a depth that we cannot fadome , and a height we cannot reach , and a length we cannot measure ; all this we have by Christ : If we had but Pauls spirit to apprehend it , and a little crevise of light opened to us , as there was to him , that we might see into this unsearchable riches of Christ , we would stand amazed . I cannot stand to inlarge it any further , you see what it is to be united to Christ , and of what moment . Now we will come to make some use of it . If it be so glorious a condition to be united to Christ , it should inflame us then with a desire to be in him , with a desire to be in this condition ; for , if you have the Sonne , you have life , 1 Iohn 5.12 . He that hath the Sonne , hath life , and all things else pertaining to life , godlinesse , and happinesse ; He that hath not the Sonne , hath not life ; that is , he is yet in death and condemnation ; have Christ , and have all things ; therefore it is an happy and glorious condition . Therefore let those , that have it , desire to inlarge it more and more , and those that want it , let them seeke to get it . 1 First , I say , those that have it , let them labour to inlarge it . You will say , If a man be in Christ , how can he be more ? If he be united , if he be married to him , how can he be more ? Iustification admits of no degrees : Therefore this is a point worth your consideration , That you may bee more in Christ. It is true ; Iustification , in this sense , admits of no degrees , but it is indivisible , either you are married , or not married ; either you are in him , or not in him ; so farre , indeed , it admits of no degrees : But now when a Spouse takes an Husband , shee hath so much will as to resolve to make such an one her husband , yet there may be degrees of willingnesse , she may will it more , there may be more desire of it , there may be a greater approbation of it ; so , though it be true , that every man that is justified in Christ , is within the Covenant , within the doore ; yet he may goe in further , or lesse farre when he is within : So I say , you may be within the Covenant , but this taking of Christ , this being in Christ , this receiving of him , admits of degrees , because , though one be married to an husband , that there is so much will , as to resolve to take him , rather than refuse him , yet this very wil of taking may be stronger , as her affections to him are more , the reasons are stronger and larger that invite her to take him : So the union with Christ may be neerer , yet , the knot may be yet straiter , and , as that increaseth , so all the effects , and consequences of it increase : Therefore the thing we would exhort you to , is to be more in Christ , to get yet neerer to him . You will say , How shall that be done ? Consider what it was that drawed you to him , and to labour to intend all that , that when you have taken him , you may yet make the union neerer and better than it was . And these five things will doe it : First , consider your misery without him , you did consider it before , which caused you to take him for your Husband , 1 when you saw you could not live without him , but when you finde that misery to be yet more , your resolutions wil be stronger , you will more approve your action of taking him , you will prize him more : Therefore , if you will be yet neerer Christ , reflect often on your selves , on your owne condition , and see what you are without him . Consider what your sinnes are , how you should have perished , if you had not taken him ; how miserable you are still , how unable to helpe your selves ; and the more humble you are , the poorer in spirit , and the more greedily you will receive him , the more degrees will be added to the taking of the Lord Iesus . For that is one great meanes , to teach us to prize Christ , even to know our misery . The Prodigall sonne was taught to prize his being in his fathers house by the extremity of want he was in , the more he felt the want of it , the more he prized it . Labour therefore to know what you are , out of Christ , to feele the want of it , to know that you cannot subsist , you cannot be without him . 2 Againe , secondly , labour more to know the vertues and the excellencies of your husband ; for as they are more explicated and discovered to you , so you will love him more . As one that is married , the more she sees in her husband , the more she desires him , the more glad she is that the match is made , there is the greater degree of will to take her husband . Labour to see this beauty in Christ , to see what he hath done for you ; Was he not crucified for you ? Hee loved me , saith Paul , and gave himselfe for me , he died for me : Consider all that he hath done , consider the great dowry , the riches he brings with him , all the benefits and priviledges he brings with him , and you have by him , looke well upon him , consider the number of them , and the waight of them ; thinke of all the advantages you get by him , the more you see this , the more those vertues and excellencies of Christ are explicated , and unfolded , and made manifest unto you , the more you will love him , and the nearer is the union betweene you . Thirdly , 3 be perswaded of his love to you , the more you are perswaded of your husbands love , the nearer your hearts grow to him . Think what it was that made Paul love the Lord Iesus so much , it was the strength of his faith , he knew the Lord loved him , and that Christ had received him . If wee could but once get into Pauls condition , that we could see the unsearchable riches of Christ , the beauties of our husband , the advantages we have by him , if we had Pauls faith to beleeve his love , we should be able to doe as he did , to reckon all as drosse and dung , wee should prize nothing but CHRIST , and we should draw nearer to him : Therefore , labour to strengthen your faith . So did Moses , it was the strengh of his faith that made him cleave so fast to GOD , as he did . Fourthly , get experience of him ; for it was Pauls experience that united him nearer to Christ , 4 the experience that he had of Christ in the mortification of his lusts , in all the courses of his ministery , in all the distresses and troubles that he passed thorow , he still had experience of him , and the more experience you have of the Lord Iesus , the nearer you come to converse with him , and the more you will love him , and joyne to him : Strangenesse disjoynes affections , we say there is strangenesse when men salute not , when there is not a neare conversing : Strangenesse doth dis-joyne the heart . Againe , nearenesse of conversing and walking with him from day to day , drawes us nearer to him , and intends the will of desiring him to be our Husband . 5 Last of all , there is a certain impression made in the spirit of man by the Holy Ghost , which causeth him to draw neare to Christ , that makes him prize him more . As there is in the Iron a certaine naturall quality to follow the Load-stone ; so there is in the Saints towards Christ : And if we seeke a reason why Paul and the rest of the Saints that excelled so , were able to prize Christ above all things , and to count all things losse in respect of him , the true reason is , it was the impression made upon their spirits by the Holy Ghost ; there is a certaine attractive vertue put into them , enabling them to prize Christ above all , and to draw neare to him ; therefore you must know , it is the gift of the Holy Ghost to inable us to prize him . Therefore to all the rest adde that , seeke to the Lord that he would worke it in your hearts , that you may learne to magnifie him . Thus you must seeke to encrease the union , to adde degrees to the will , by which you are content and resolve to match with Christ , and to be made one with him : And this is the thing that you are to be exhorted to , not only to know this , but to exercise it : when Paul had once tasted the sweetnesse in Christ , he could relish nothing else , he counts all other things as drosse : So should we , if we had once experience of it . Therefore we should learne to renue this union from day to day , and , as I said before , Wee should eat his flesh , and drinke his bloud every day : that is , every time we renue the covenant with God , we renue the match , as it were , betweene us , we eat Christs flesh , and drinke his bloud , He is that Bread that came downe from heaven ; they ate Mannah in the wildernesse and died , but hee that feedeth on me , shall have life everlasting : Therefore eat my flesh and drinke my bloud , that is , take me , come to me , for eating of his flesh is nothing but to come to him , to take him , to receive him : Now , saith he , the very act of taking me is your duty , as you renue that every day , so you take me anew , as it were , and so there will come new strength to you , as from bread or Manna , when you eat it , or from flesh and wine , when you eat and drinke it , so doth there from from me , when you renue your eating of my flesh , and drinking of my bloud , that is , when you renue your act of taking and receiving me , there comes new strength to you , that is , you shall have new comforts and consolations , you shall be encouraged the more , herein you draw nearer to me than before : For , as your union with Christ at the first , doth make way for the Spirit , and causeth it to be shed in your hearts , so the more this union is encreased , the more you are filled with the Holy Ghost : So you get new strength from day to day , as this union is more confirmed : It is like a new eating and drinking , your Peace is more abundant , and your strength is more enlarged , you are more full of joy in the Holy Ghost ; every grace is more encreased and strengthned in you , therefore exercise this union , eat his flesh , and drinke his bloud every day . But , you will say , what needs that , when we have once done , is it not enough ? No , it is not enough ; for there growes a distance betweene Christ and you from day to day , a little neglect , the very omission of duties , yea , though it were no sinfull omission may cause it . As the body is subject to waste , and needs eating and drinking that it may be repaired ; So doth the soule and inner man , there is a continuall wasting of strength , and you must eat his flesh and drinke his bloud every day to repaire it , that is , you must renue the union , that grace may be strengthned and renued in your hearts , that those spirits may be repaired , that you spend every day , that your very strength may be renued ; you shall find this true by experience , the more you doe this , more neare you get to Christ , the more you renue that match and make a new marriage with him , you shall and new strength comming to you , you shall find your hearts draw nearer to him , and further from sinne , you shall finde your selves made more spirituall , more heavenly minded , you shal find your selves more strengthned , you wil be ashamed to sinne , when you stand in such neare termes with him , there will be a secret influence of the Spirit in your hearts . Therefore exercise this union , and , as you must exercise it from day to day , so know the comfort of it , and improve and husband it well . If I have Christ for my husband , shall he be my husband in vaine ? Shall I have him , and not make use of him ? No , you must learne to make use of him , learne to use him , as he is a Prophet , a Priest , and a King : If you would be more enlightned , goe to him as a Prophet , beseech him to enlighten thee , to give thee wisdome , to give thee the Spirit of Revelation , and he cannot deny thee . If thou hast committed a sinne , use him as a Mediatour , as a Priest ; for he is thy Husband , thou hast him for that purpose , forget not that Christ is a Mediatour : We fall into sinne from day to day ; but , if we knew really what it is to have Christ an Intercessour , to have him our Priest , to make an attonement for our sinnes every day , we should learne to prize him more , we should be full of comfort , we should doe in another manner than we doe : If there be any strong lust which thou canst not subdue , know that it must be done by him , as a King , he must bring it into subjection , he must circumcise thy heart : Therefore , know what is in Christ , for all that is in him is thine , and he is full of treasure : When thou hast the field , what shouldest thou doe but digge the treasure , to know what is there ; when thou knowest thou hast such a treasure in him , that he is full of all grace ; Wilt thou goe poore , and miserable , and naked , and in rags ? having such a full wardrobe there , why dost not thou goe and sute thy selfe from top to toe ? Why doest not thou get grace of all sorts to adorne and beautifie thy selfe withall ? For all treasures are in him . Why doest thou go starved , hungry and thirsty , drooping all the day ? If thou hast him , he hath fatlings , and fined wines , he bids thee to a Feast , that is , there is abundance of comfort in him , there be Priviledges there , if you consider of them , if you will feed on them , as a man doth on meat , you shall be comforted with them , as a man refreshed with wine . Consider what is in Christ , and make use of it , and know there is not only plenty in him , but bounty too ; in him is all fulnesse , and why is it in him ? not for his sake , but for ours , he hath filled himselfe for us , and he is not only full , but bountifull , he hath an even hand to dispence that goodnesse ; therefore make use of it . Now the second part of this exhortation , I told you , belongs to them that yet are not in him , 2 that they would be content to take the Lord Iesus for their husband ; for , if the being in him be the ground of all salvation , it is motive enough to bring you in : Now you must know that the Lord offers him to you , he is exposed to you , if you will but take him . You will say , in what consists this taking ? It consists in these two Acts ; one is a perswasion , that the Lord is willing to come to thee to be thy Husband , to be thine : The second is a resolution , on thy part , to be his , if thou canst be content to give thy selfe up to him , to serve him , to love him , to live no more to thy selfe , but to him altogether . Now , when we exhort men to come into Christ , it may be , for the first Act , you will be content to be perswaded of it , that he is willing to take you ; though there be a difficulty in that , yet , it may be , you will goe so farre ; but when you come to the second , to resolve to give up your selves to him , to be his for ever , and to serve him in newnesse of life : here every man is at a stand , here men deale with God , as they , that were invited to the Marriage , they made light of it , and went their way , one to his Farme , another to his Oxen , &c. So is it here with us , for the most part , they make light when we offer Christ , they goe about their businesse , one about this vanity , another about that , they will not come in , and take him ; and what shall we say to perswade men , to come into Christ ? Indeed it is a dangerous thing to refuse to come in . You are the men that are invited , and we are messengers sent to invite you ; every man must apply this to himselfe , he must thinke , I am the man invited ; therefore I must consider what answer to give ; for you shall find , of them that were invited and did not come , not a man of them shall taste of the Supper , not a man of them that was invited must com . There were many thousands that were never bidden , yea , many hundreds that live in the Church were never bidden to the Feast ; that is , Christ was never clearely offered to them ; but when Christ is propounded to you , ( as you know he hath oft beene ) this is the very bidding of you to the Supper . Take you heed of refusing ; It may be , many others there are that were never bidden , but when you have beene bidden , take heed ; not a man of them that have been bidden and refused , shall ●aste of the Supper . Now , you know , wee are bid while wee are in this life , this is the time of grace , but yet when a man refuseth this bidding at this time , or at any other time , take heed lest he bid you no more ; he sent no more to them that refused , Let them alone , and they shall be slaine before me : But howsoever , our businesse is to compell you to come in , that is , by strong arguments , by reasoning with you , by perswading you effectuall to come in . Therefore , consider these Motives : First , you shall find rest to your soules , Come unto me all yee that are weary and heavie laden , and you shall finde rest , Matth. 11.28 , 29. Rest is that which every man would have : For Sinne is a wearinesse to the Soule , it wearies you with the guilt of it , with the taint and corruption of it , You shall find rest unto your soules , that is , if you were in me once , you should have your sinnes forgiven you . Which David magnified in Psal. 32.1 . Blessed is he whose sinne is covered . But you will say , this is a small mercy , you shall have your sinnes forgiven , will this move men to come in ? who cares for forgivenesse of sinnes ; if we should come and make offer to men , that they should be free from crosses and troubles , that they shall have present benefit , and honours , and riches , that were a motive indeed to bring men to Christ ? Thou foole , if thy sins be forgiven thee , shall not all misery be taken away ? Is not sinne the first linke of the chaine ? the first wheele that drawes on all thy miseries ; If thy sinnes be forgiven , all thy miseries shall bee scattered , 1 all those clouds shall be dispersed : Therefore the Scripture compares Sin to a Cloud : What hinders good things from thee but sinne ? When a mans sins be forgiven him , he shall have them in abundance ; Be of good comfort , saith he , Thy sinnes be forgiven thee : Till then , a mans heart is never filled with comfort ; but , as I said , it is clouded with many discomforts , sorrowes and perplexities ; therefore they are compared to clouds , because they shal be dispersed as clouds : when thy sinnes are forgiven thee , all thy life after is as a Sun-shine day , when all the clouds are scattered : Therefore , Be of good comfort . 2 Againe , thou hast boldnesse by it ; The Innocent is bold as a Lion : thou art bold with God , For thou commest with boldnesse unto the Throne of Grace : and thou hast boldnesse , when thou hast to doe with men , when trouble and persecution comes , then art thou as bold as a Lion , when thy sinnes are forgiven thee . 3 Againe , when thou commest to beare any affliction , it is nothing when sinne is forgiven ; for sinne is the sting of affliction , and what is the Serpent when the sting is gone ? Affliction is nothing , death is nothing ; you see what they were to Saint Paul , imprisonment and death were nothing to him , because the sting was taken away . In a word , thou art a blessed man , if thy sinnes bee once taken away : David saith , Blessed is hee whose sinnes are forgiven . When David looked round about , and considered who was blessed , he pitched on this , Blessed is the man whose sinne is forgiven . If some other had looked about him , hee would have said , Blessed is a rich man , a man in honour and dignity , in credit , and that hath health , he is a blessed man. No , saith David , but hee is a blessed man whose sinnes are forgiven , whose iniquities are covered , because such a man GOD sets himselfe to make blessed ; for blessednesse is the heape of all good things . Now , who can give that but God , who hath the command of all things ? Can any but he cause all things worke together for thy good ? And if any thing be wanting , thou art not blessed . Againe , 4 when thy sinnes be forgiven thee , God is made thine , he is reconciled to thee , for thy sinne is taken away ; and when GOD is thine , thou art a blessed man ; for he brings all good things , and hee is the Buckler that keepes off all evill , he is the Master of the Creatures . Now , you know , the Master is he , who can rate the dogge when he fals on a Guest or a stranger , and it is onely the Master that can doe it . It is he that can rate any evill and suppresse it , thou hast him ; therefore thou art a blessed man , and thou hast him by having thy sinnes forgiven thee ; that is the great promise , that he should save his People from their sinnes , he needs say no more ; when he saith , Hee shall save his People from their sinnes ; for then he saves them from all trouble and misery in the world . Therefore , this may be a great motive , it was CHRISTS owne motive , when hee would invite men to come to him , he saith , Come unto mee all yee that are weary and heavie laden , and I will ease you : That is , thy sinnes , that are as an heavie burthen , shall be taken off of thee . But , you will say , I feele no burthen of it ? No , but thou shalt finde it a burthen , when GOD shall set every man to beare his burthen , when GOD shall charge it on thy conscience , and it is thy wisdome to have it taken off , though thou finde it not a burthen . I say , guilt is a great burthen , which will binde thee over to damnation . 1 It is a great burthen when conscience is awaked . 2 Againe , Corruption is a great burthen , for it wearies a man. Sicknesse is a wearinesse to the bodie ; and Sinne is the same to the Soule , that Sicknesse is to the body . A sicke man is weary of every thing , weary of his bed , of his chamber , of his dyet , he is weary of sitting , of standing , for hee is sicke . So it is with every man that hath not his sinnes forgiven him , hee is weary not only of the guilt , but hee is weary of every thing . Put him in the best condition , he findes no rest , and in that hee is weary of every thing . That which they say of Folly , it may bee more truely said of every wicked man , that every condition is miserable to him , he is weary of himselfe , he is weary of every thing , he hath no rest . Further , when thou art in CHRIST , he will give rest to thy soule , that is , he will take away the power , as well as the guilt of sinne , hee will heale thy sicknesse , and then the worst condition will bee pleasant to thee , thou wilt finde rest in a Prison , thou wilt finde rest in sicknesse , thou wilt finde rest in death , every condition , yea , the worst , will bee sweet unto thee ; before , in the best thou foundest none , for there was a restlesnesse within , but when thy sinnes bee forgiven thee , thou shalt finde rest to thy soule . The end of the Seventh Sermon . THE EIGHTH SERMON VPON THE NEW CREATVRE . 2 COR. 5.17 . Therefore if any man be in Christ , let him be a new Creature . GOD hath planted in every man selfe-love , every man seekes his owne happinesse . Two things every man would have , they would be freed from all evill , and enjoy all good things ; if they could finde these in Christ , men would be perswaded to come in . Now we can assure you that both these you shall finde in Christ , you shall by him be freed from all evil , and be compassed about with mercy on every side : First , I say , you shall be freed from all evill , for what Christ saith to all his Disciples , Luke 10. You shall tread on Serpents and Scorpions , and all the power of the Enemie , and nothing shall hurt you , may be applied to all the Saints , though there be many hurtfull things in the world , yet nothing shall hurt them . It is true indeed , they may have to doe with Serpents and Scorpions , that is , evill things may fall upon them , as well as upon others ; you see the same condition fals to all , yet it shall not hurt them ; according to that in Luke 1.74 . That we being delivered from our enemies , is that , we may serve him without feare : Mark that , you shall be delivered from all your enemies , if you will come in , that is , there shall not an enemie in the world be able to doe you hurt , and you shall live without feare , that is , the great advantage you shall have , as if he should say , other men feare a thousand things , they feare death , they feare sicknesse , they feare losse of friends and good name ; but when a man is one in Christ , he shal be delivered from all his Enemies , he shall serve the Lord without feare , because nothing is able to hurt him ; for what could hurt him ? Either it must be the Devill or men , or some other Creature , but none of these can hurt him . Is not God the Governour of the house ; Is he not the Master , Is not he able to rate the Mastives from flying in the face of any of his friends that come to him , yea , he is able to doe it , and none but the Master of the house is able to do it : None can keep the Creatures from hurting of you , but he that hath the command of all the Creatures , therefore if you will come in , nothing shall hurt you , he is a Buckler and a Shield to compasse you round about : He will be your strong fortresse , into which no Creature shall be able to shoot an arrow . But besides this , you shall have all things else that you can desire , The Lord himselfe shall bee your habitation , from generation to generation , Psal. 90.1 . That is , you shall dwell in the Lord , and you shall not dwell in him for a fit , as we doe in our houses of clay , but for ever , and looke what an house doth , that doth he , he will keepe you safe , and defend you from evill , he is an house that it shall not raine thorow , and such an house he is , as will goe with you whithersoever you goe , he is our habitation from generation to generation ; yea , an house as will not onely defend you , but refresh you with all manner of comforts , for houses are made for delight , as well as for defence . Whatsoever you want , he will helpe you to ; If you be sicke , he is able to heale you ; if you be weake , he is able to strengthen you ; if hungry , to satisfie you ; whatsoever condition you are in , he is able to furnish you ; if you need any service from any Creature in heaven or earth , he will give command to all the Creatures to wait on you : In a word , every man that comes to Christ shall be like a Spouse , whom her husband hath placed in a● house well stored with abundance of all things that her heart can wish , and all this you shall have if you will come in . But because Generals move not so much , we will come a little to Particulars , and will insist upon these two , as the only things that can move us to come in . 1 First , the miseries , hurts , and inconveniences you are exposed to , out of him . 2 And secondly , the happinesse you shall have by being ingrafted in him , and married to him . If you were to perswade a woman to marry such a man , you know these are the two Arguments which must winne her . If you marry no● you will bee undone , you know you are in debt , and the debts bee debts which you are not able to pay ; and , if you cannot pay them , you are sure to be cast into Prison , and to lye in that Prison till you have paid the utmost farthing , this is your condition if you will refuse . Againe , on the other side if you will take him , you shall have a husband that shall make you rich , that will pay all your debts for you , and make you honourable , you shall want nothing . If you will take an husband whom you may love , take Christ , for whatsoever is amiable is in him . These two serious considerations will make her come in , and be willing to marry and to take him for her husband . And so it is with us , if we consider what we are out of Christ , and what we shall have by him , it will move us to take him . You know , it moved the Prodigall sonne , he saw that if he lived out from his Fathers house , he must needs perish , hee could not get huskes to live by . Againe , if he would goe home , there was bread enough , his fathers servants living there in plenty , and these two moved him to resolve to come home . You will say , what are those evils in particulars that we must needs fall into , if we come not in to Christ , and what good shall wee get by him ? To this end , I will name such arguments as are used in Scripture for this purpose , for you know that the businesse of Christ himselfe , and his Apostles was onely to bring men unto him , and therefore we will open such arguments as we finde there , as briefly as we can . And first , you have this for one maine motive to bring men in , Marke 16 16. If you will beleeve and be baptized , you shall be saved , if you will not beleeve , you shall be damned : Goe , saith Christ , into all the world , preach the Gospell to every Creature . What shall we say when thou hast given us commission ? saith he , no more but this , Goe to all the world , Tell them if they will come in and be united to mee , if they will take me for their husband Lore , they shall be saved , use that for a motive on the one side , and on the other side tell them , if they will not come in , they shall be damned : And this you shall finde was practised , Matth. 3. Iohn tels them , If you will come in and repent , you shall have the Kingdome : That is , if you will leave your sinnes , if you will be married to the Lord , if you will be divorced from all other husbands , and turne from all your evill wayes , you shall have a kingdom , that is , you shall be saved ; but if you will not , what then ? The Axe is laid to the root of the tree , and you shall be cut downe . So , we see , when the Apostle Paul came to do this businesse with Felix , to have brought him to Christ , if he could , what course takes he ? he tels him of his miseries out of Christ , Reasoning of Temperance , Righteousnesse , and Iudgement to come ; he told him what Sobriety , and Righteousnesse , and Temperance was , in another manner than ever any Morallist had done : Now the Endictment being not enough without the Sentence , hee addes the Iudgement to come . And it is , as if he had said ; Thou seest how short thou art of that Temperance and Righteousnesse , that even naturall conscience requires of every man , and thou must know , there is a Iudgement to come , though thou perhaps feelest it not for the present , yet there is a damnation and wrath reserved for thee ; thereby shewing the misery he was in , if he came not home to Christ ; and that is partly set downe , and is probable , the other was not omitted , though it be not expressed there . And so Peter dealt with them , Act. 2. He shewed them their misery ; and so the Lord dealt with the Gaoler , he teacheth him to see what case he was in , and upon the sight of tha● to enquire after salvation . As indeed the thing that brings men into Christ , is to make them sensible of salvation and damnation , and when the Gaoler came to this , to thinke of salvation , Sirs , what shall I doe to be saved ? That was it that made him willing to doe any thing , whatsoever Paul appointed him to doe ; for now he had a sense of the wrath of God , a sense of those terrours , he began to see the Almighty Power of God , he began to have his heart smitten with the apprehension of Iudgement , and when he was smitten with that he began to enquire after salvation , and his heart thus prepared with these two motives , the feare of salvation and damnation , he was fit to come in , then saith the Apostle , Beleeve and thou shalt be saved : So I say , that is one motive , if you will not come in , you shall be damned , if you will , you shall be saved . But now we have another businesse to make men regard these . One would thinke that men should not need much perswasion to tell them of damnation , that great evill , and of salvation , to be a thing that much concernes them , but there is that deadnesse in the heart of man , that it regards neither . Therefore , let me say a word or two , to shew that these two bee matters of great moment : First , this Salvation and Damnation chiefly concernes you all , other things are but trifles in comparison thereof , because Salvation and Damnation belong to the Soule . 1 It is the Soule that is to be saved , or to be damned . Now the Soule of man is a mans owne selfe ; other things are but the out-side , as it were , and that is the reason that Christ saith , What matters , it if you win the whole world , and lose your owne soule : As if he should have said , Thy Soule is thy selfe ; therefore to win other things and to lose that , it is great folly ; what is it to save the ship , and lose the fraught ? To save the shooe , and lose the foot , to save the cloaths , and to have the body destroyed ? So , what is it to thee , to have thy body , thy estate , and name , and all outward conveniences right , and such as thou wouldest have them to be , and thy Soule that dwels within , thy Soule which is thy selfe , for those doe but cloath the Soule and wait on it , when this is lost , what are all these ? Therefore , if there be any wisdome in the world , it is wisdome certainely to regard that , and if there be any folly in the world , it is to neglect that , because that is all in all to a man. If newes come to a man , your friends are lost , your goods are lost , you are wronged in your name ; Suppose he had as many messengers of ill tidings , as Iob had , yet when a man considers seriously , this is but a rending of the cloaths , but the tearing of the sheath , but the breaking downe of the house , as it were , but the man is whole and safe , as long as the soule is safe , as long as salvation is sure , as long as a man is free from damnation , all is nothing : Therefore to a wise-man , that will consider things seriously , there is no motive to this , if you will not come into Christ , you shall be damned , if you will , you shall be saved . But let me adde this more , Salvation and Damnation continues for ever : Take all other things , 2 even the best , and worst things in the world , they are soone blowne over , and , as you know , of no continuance ; but Salvation is a thing that abides for ever . And this is a thing you regard much in smaller matters ; take any good thing , if it will last but a day or two , you regard it not , but as things are of more durance , so you set a greater price on them . Why will you not minde this then ? If you come in to Christ , you shall be saved , you shall have eternall life . But , now comes in the other , If you will not , you shall be damned , and that remains for ever : Remember , saith the Wise-man , the daies of darknesse , for they are many , that is , infinite ; and this should worke on a man that damnation shall be perpetuall . Take a man now , when hee is fallen into any misery , and see what it is that comforts him , you shall finde nothing comforts a man in misery but hope ; for , if there be no hope ( as we say ) the heart would breake : But , now come to this , of damnation there will be no end , there is no hope there ; when a man is in misery , hee lookes about him , and begins to thinke , Is there any evasion ? If he finde there is none , he begins then to think , yea , but is there any comfort to mingle with it ? No. But what kind of misery is it ? It may be by one misery I shall be freed from another , this doth moderate it , but if all kind of miseries come , that a man hath no way in the world to evade them , not any thing to mitigate them ; this is that , that swallowes up the Soule , and this over-whelmes it with griefe ; and this is the condition of a man subject to damnation . Now , I say , this briefe argument we are to use ; If you will not come in , you shall be damned , if you will come in , you shall be saved . Well , perhaps all this will not worke upon you , then we have this to say to you , Our commission extends no further ; if this will not move you , you are not to be wrought on by us , but we must leave you to your selves , and to your owne wayes , to goe on and perish , and receive your Portion with those that are hardned through unbeliefe , whose end is damnation , and your bloud shall be upon your own heads , for that is all our Commission to propound these two to you . It must be Gods work to make your hearts sensible of these things , we can but propound Objects : And so much for the first , Hee that comes in shall bee saved , hee that doth not shall be damned . The third Motive , I take from Iohn 4.10 . when the Lord had that converse with the woman of Samaria , what saith he to cause her to come in ? Woman , if thou hadst asked of me , I would have given thee the water of life : He that drinkes of this water shall thirst againe , but he that drinkes of the water that I shall give him , shal thirst no more , but it shall be in him a Well springing up to everlasting life : So that is the Argument , if you will come in to Christ , you shall thirst no more , but you shall have your thirst satisfied , and you shall have water given you , which will be water of life . What is that ? That is , If you will come in to Christ , two things you shall have by it : First , your thirst that you had before , that disease of thirst , that every man living is subject to , untill hee be in Christ , that shall be healed ; that is , every man hath many things he thirsts after ; as take every naturall man , he thirsts after credite , and wealth , and honour , and life , after a thousand things , which the nature of man is sensible of : Well , saith Christ , this thirst shall be healed in you , if you come in to me . How shall it be healed ? By breeding in you a right thirst , by bringing the soule into health , as it were ; It is , as if he had said , I will reveale things to you , which you shall prize above all these , when you shall see their preciousnesse , and the need you stand in of them : for these two things make thirst , then the other , Christ heales it in you : As , take every man that is regenerate , to whom God hath revealed better things , Even such as the eye hath not seene , nor the eare heard , neither hath entred into the heart of any naturall man. I say , the heart sets so by these things , it so magnifies them , that they take up his heart altogether , that he no more thirsts after other things , but his desires grow remisse in them , though they were all taken away , he could be content , he hath better things , there is a true thirst come in , which hath cured the false thirst , as the true Serpents devoured the false . But , you will say , we finde not this experience , doe not regenerate men thirst after these things as well as others . I cannot deny it , they thirst after them too much , but yet this thirst is healed , for now they do not thirst after them , as things wherein their happinesse consists , their hear●s are in a good measure taken off them , they look on them with a right eye , and so their thirst is said to be a healed , not because the worke is perfect , but because it is in the way to be healed , and will be perfected . And so we must supply all the rest . Lusts are said to be mortified , not because they are fully dead , but because they are in the way of death , and will die perfectly ; therefore we apply the name of mortification to them : So it is in other things , we say water is hot , though it have but little heat , and a thing is white , though it doe but begin to be white ; and so we say a thing is healed , though it be but begun , and be not perfectly healed : Even so , in this case , every man that comes to Christ , his thirst is healed , he thirsts no more , because his soule is put into health : As if you should say to a dropsie man ( for when his thirst is healed , his disease is cured ) you shall have the thirst of an healthfull man , but this diseased thirst you shall have no more . So if you will come in to Christ , this may invite you , you shall thirst no more , you shall be put into that happy condition , that your strong lusts that were your thirst before , shall be healed in you . And besides , another thing is , you shall not die ; It is water of life that Christ gives , as if he had said , you may drinke this Well-water and thirst againe , and drinke againe , and thirst again , and then you die ; this water will not give life ; therefore he addes that word , Water of life ; This water that I give you , shall make you live for ever , it shall give you eternall life . I am the living Bread that came downe from heaven , he that eats of me shall not hunger , and he that beleeves in me shall not thirst , but shall live for ever . But this I prest in the other , and therefore I will not stand longer on it . We will name a fourth Motive , that you find ordinarily in Scripture . If you come not in to Christ , all things shall worke together for your hurt , and if you take him , All shall worke together for your good : I say , if you doe not , all things shall worke together for your hurt . This is the misery of every man out of Christ , let him be in what condition he will , every thing owes him an ill turne , and will doe it one time or other : Prosperity is bad for him , that stayes him , and his afflictions come for hurt to him , they are like the lopping of a tree out of season , which tends to the destruction of the tree ; but it is quite otherwise with the godly , they have afflictions , but they are in season , which makes the Tree grow better . Take the best things in the world , the very Word that is preached , the enlightnings and good motions they have from the Spirit , they all tend to the hurt of the wicked , for they encrease their comdemnation , every thing works together for their hurt whatsoever they enjoy : On the other side , if you wil come in , all things shal work together for your good , that is , they shall joyne together for your advantage , one thing shall be ready to helpe another , and nothing shall befall you , but it shall worke for your good , because when all is summed up , as whatsoever befals the wicked , puts them further from God : Againe , whatsoever befals a good man , it drives him nearer to God , and that is a sure rule , nothing doth good , but that which drawes us nearer to the fountaine of all good , and nothing doth hurt but that which drives us from God. Now , whatsoever befals a good man , it drawes him nearer to God : Sin , which of all other seemeth to doe him most hurt , yet it drives him nearer to God , because it makes him to empty himselfe , of himselfe more , it makes him see his owne misery more , and to prize IESUS CHRIST more , though they be in themselves poison , yet God turnes them into medicines , every thing workes for his good , that is the meaning of that , All things are yours , Paul and Cephas , that is , every thing in the world ( doe but serve God ) life and death are for your advantage , that is , whatsoever is in life , life and all that belongs to it , is for your advantage , that you may grow rich in good workes , the longer you live the better : Againe , when death comes , with all the harbingers of it , it is for your good ; Sicknesses , which are degrees thereof , they being but the staires by which we descend downe to the chambers of death , death and all the precedents of death , even all these petty deaths are for your advantage , yea , whatsoever is in the world is for your good ; Things present , and things to come , are yours : Even as in the field , we say , every thing is for the Wheat , the stalke , the eare , the chaffe , the sowing , the plowing , the threshing , the winnowing , the barne and granary , every thing is for the wheat : So the Wheat that growes in this great field of the World , are only the Saints , and every thing in the World is for their advantage , Summer and Winter , Frost and Snow , wet and drie , that is , weale and woe , good and evill , affliction and prosperity , all is for the advantage of the Saints , their winnowings and temptations , all their threshings worke together for their good . And this you shall have by Christ , if you will come in to him , every thing shall owe you a good turne , you shall looke on nothing , but it is for you ; All men , yea , the best of them , Paul and Apollo , and Cephas , are for your service , whatsoever gifts they have , they are all given for your use . Let this move you to come in ; if you will not , how ever you may live in this world , and enjoy some sweetnesse with them , that have their Portion in this life , yet they shall doe you hurt , and in the latter end so you shall find it . The end of the Eighth Sermon . THE NINTH SERMON VPON THE NEW CREATVRE . 2 Cor. 5.17 . Therefore if any man be in Christ , let him be a new Creature . THere is one motive that remaines , and that is this , which you shall finde , Revel . 3.17 . For thou sayest , I am rich and encreased in goods , and hast need of nothing , and knowest not that thou art wretched , and miserable , and poore , and blinde , and naked . Because we are moved much with sensible things , it pleaseth the Holy Ghost to expresse our spiritual misery , by that misery , which we are sensible of , which is outward ; If you be out of Christ , you are poore , and naked , and miserable ; If you come in to him , you shall have the contrary ; we will pitch therefore upon these three particulars : 1 First , if you be out of Christ , you are poore . What is that poverty ? It is the want of whatsoever may make the soule rich ; for , you know , there is a double riches ; Charge those that are rich in this world . where there is an intimation , that there are men that are rich in another world : And so Luke 12. So is he that is rich in this world , and is not rich towards God. And Revel . 2. I know thy poverty , but thou art rich : that is , thou art rich in grace , and in good works , though thou art poore otherwise , and therefore there is a poverty that concernes the soule , a spirituall poverty which is found in every man out of Christ. Poverty , you know , it is a thing that every man shuns , he would not be poore , and you shall find , that looke what reasons there are , why a man should not be poore in his outward estate , here is the same reason , why they should not be poore in their spirituall estate . For to what end serve riches ? Riches serve but for this purpose , to procure things needfull for us , if we want bread , or wine , or houses , or any thing riches will procure them , and therefore we prize riches : And so likewise there are spirituall riches , that will procure things needfull for our soules , and , if we want them , we shall want that , that is profitable for us , we shall want that , that is necessary for our salvation . For riches doe but set men a worke , to doe us service ; riches can doe no more , than men can doe : but these spirituall riches set God a worke , to doe us good ; they are beyond the other , as much as the help of God goes beyond the helpe of man , when you need any thing . If you be rich in Christ , if you be rich in grace , if you be rich in good workes , it is but putting up your request , and you shall have it at the hand of God , if you want them , you shall have whatsoever he is able to doe for you : Now if you be out of Christ , saith the Text , you are poore , ( that is ) you want these spirituall riches , you have no ground to goe , and to make your suit to goe for any thing . Againe , riches stand us in stead in the time of need ; for , why doe men lay up treasures ? that when dearth comes , when there comes a time of need , the riches that they have laid up , may serve their turne , they may have those ready for their use , when other men want them . Are not these riches for the same purpose ? Will there not come a day of need , will there not come a time of spending , when there will be no leasure to gather at the day of death ? Then all the seed sowen to the spirit , all the good workes that we have laid up , will be as a treasure , and at that time will do us good : And that is the difference between the death of a godly man , and another : when a wicked man comes to the time of need , he hath nothing to sustaine him , he hath no oile left in his lampe , he hath nothing to helpe him up ; but the godly man hath a treasure , that he hath gathered , all his life was to lay up a treasure : And this , my Brethren , you shall finde to be a great comfort at that time , that when you come to die , all the faithfull prayers that you have made , all the good workes that you have done , all the sincerity that you have shewed in denying your selves , in passing by the things that worldly men catch at , in doing things , that it may be , hath brought trouble , and slander , and disgrace , and persecution on you , you shall then find it a treasure . Take two men , when they come to that day , the one rich in this world , another rich in good workes , and consider which of these two conditions you would choose ; and therefore it is not a small matter to be rich : Now when you are in Christ , you are rich ; out of him , you are poore , and have nothing to stand you in stead in the time of need . Againe , this a man hath by riches , that he is independant , he needs not to serve others , and therefore you know the proverbe is , that a rich man , he can live by others , and without others , and that is it , they boast of : So it is with all the Saints , they may say to all the world , they can live without it , because they have God to be theirs , they have all his treasures open to them , they have enough in him , for he is all-sufficient , though they have but him alone for their portion , yet he is enough , as he saith to Abraham , I am all-sufficient ; and why ? there are but two things that a man can desire , to be free from evill , and to enjoy good , saith hee , I am thy Buckler , to keepe thee from evill , and thy exceeding great reward to give good to thee : that is , thou shalt have enough , if thou enjoy me . Now , if you be out of Christ , you shall be poore , that is , you shall want these riches , you want the riches of grace , and of good workes , that should stand you in stead in the time of need , which will fetch any thing in for you , when you want it , which will make you more independant , and stand upon your owne bottomes , which is that that every man desires . Againe , 2 if you be out of Christ , you are naked . Nakednesse is a want of that which should adorne us , which should beautifie us , and that is the case of every man out of Christ , there is no beauty in him . It is the Lord only that cloaths us with beauty . As it is said of Saul , Weepe for Saul , yee Daughters of Ierusalem , for hee clothed you with Scarlet , and did hang ornaments of gold upon your apparell . It may be truly said of Christ , that he cloaths us with scarlet , and hangs ornaments of gold on our apparell , that is , it is he that makes us Priests to his Father : Now the Priests in the old Law , were but a type of us , we are the true Priests indeed ; you know , they had Iewels , and embroidered garments ; and so all the Saints have the shining graces of the Spirit , which adorne and beautifie them : when a man becomes so beautified , then his sight is comely , his voice is pleasant , and his prayers are acceptable . This benefit we have by being in Christ , that it makes us comely in the sight of the Lord , we shall be made beautifull ; Indeed Salomon in all his Royalty was not so beautifull as one of the Saints . It is said , the Lilies are much better cloathed than he : And why ? Because that was a cloathing of Gods own work ; this is the clothing of Nature ; but the cloathing of Grace goes beyond the clothing of Nature ; If the clothing of Nature , be beyond that of Salomon , ( as indeed it is for naturall excellencie ) surely the cloathing of Grace goes beyond that , this you shall have by Christ : when you come to him , you come to a rich Wardrobe , where you may sute your selves from top to tooe , that you need want nothing ; and by the way , that use you may make of it , when you come to him , where there are garments of all sorts , where there is change of rayment , why should you suffer your soules to be naked in any part , I know you reckon it undecent for a man to be unevenly cloathed , to have some garments rich and precious , and to have some v●le and base ; and why will you suffer your soules then to goe so unequally clad ? It may be , you have graces in one kind , but you want others , if you come in to him , it is he that cloaths you , you are naked without him , this benefit you shall have by him , you shall be cloathed and be made beautifull , you shall have that glorious attire , that will make you glorious within , which will make you comely in the sight of God , if not , you shall be naked , and therefore you shall be rejected , you shall want that beauty which God only accepts . Againe , 3 if you be out of Christ , you shall be hungry , you shall be wretched and miserable , for I pitch on that generall one , because that is one of the outward miseries , when a man is hungry , when he is starved , when he wants that which should strengthen him , and refresh him , and maintaine his life . This is the case of every man out of Christ , he wants that which should feed him , that which should strengthen him , for you must know , that the soule hath a meat as well as the body ; otherwise , why doth Christ say , I have a meat to eat that you know not of ? They wondred to see him neglect his dinner , when hee stood talking with the woman of Samaria , Iohn 4. Why , saith he , I have another meat to eat . And why doth David say , Thy Law is sweeter to mee than the honey , if there were not somewhat that his soule did feed on ? And so , why is it said that Manna was Angels food ? You know Manna was a materiall thing , such as a spirituall substance cannot feed on , but because by that Manna Christ was represented ? You know he is said to be the true Manna , The true Bread that came down from heaven ; the Angels they feed on this , and in that respect , it is called Angels food , they feed on the same spirituall meat , 1 Cor. 10. Your Fathers did eat that spirituall meat , that is , the corporall meat did typifie the spiritual meat , which is Angels food ; therefore there is a food , th●t the soule feeds on , out of Christ , there is none of this , but your soules are starved , are miserable and wretched . For what is it that food doth ? It maintains life in a man , take away food , and you die for it . Now it is Christ that gives that , His flesh is meat indeed , and his bloud is drinke indeed : that is , Whosoever beleeves not in him , whosoever partakes not of him , he dies for ever . Againe , meat strengthneth , and so doth the Lord when we come to him , he gives spirituall strength , Without him we are able to doe nothing : As you have it , Ioh. 15. Without me you are able to bring forth no fruit : But as the Apostle speakes , Phil. 4. Through Christ I am able to do every thing : It is the Lord that giveth strength : If you will come in , you shall have strength given you , which is the property of meat . Againe , meat refresheth and revives the spirits , so doth the Lord by his graces , by the joy of the Holy Ghost , by peace of conscience , by those things that he puts into the heart of every beleever , I say , they refresh the soule , more than flaggons of wine , and there is as evident refreshing : and therefore you know that metaphor is used often in Esay 26. I will make a feast of fined wines , and of fat things : And in Mat. 22. he cals them to come in , for his fatlings were prepared , and all things were ready . What is the reason that the Lord resembleth spirituall things by a Feast , because they doe the same things as a Feast doth ; a Feast is a refreshing to a man , a continuall feast is a continuall comfort , and this you shall have ; if you will come in to the Lord : if you will not come in , you shall be starved , you shall be wretched and miserable . This you shall have by the Lord Iesus . Let this move you to come in . But now a man will be ready to object , you tell us of these things , and indeed these are goodly things , if they were present , if they were reall , if they were not Imaginary things onely , that consisted in notion , and in speculation ; if they were things that were sensible , but they are not so ; these things are future things , they are remote things , they are things but in Imagination , they are things that we have no feeling of , they are things that if we looke after them , we shall lose other things in this life ? This objection all the world makes against such motives as these ; and therefore I will answer these briefly , and proceed : First , whereas men say , they are things that are farre off , ( and indeed such things move not much : ) I say , they are already present , they are a great part present , we have the first fruits present , though the harvest be deferred , and wee may boldly say to you , that those very gleanings , for the present , are beyond the vintage that the children of this world enjoy , the peace of conscience , the joy of the Spirit , boldnesse in death , security and freedome from all deaths , and dangers , familiarity and acquaintance with God , to enjoy his favour with all that hee can doe , the grace the prevent us , the blessing that followes us in all our actions , the comforts of the Saints , whose hearts are made glad with the light of Gods countenance ; these things , I say , are beyond the wine and oile , beyond the dainties and honours which they have , who have their portion in this life ; therefore you have something for the present : indeed the outside of these things are but base , but the inside is precious . This is the difference betweene heavenly things and earthly ; in heavenly the worst is first , the best is last : In outward things it is true , the beginning is sweet , but the latter end is bitterest : but let that be one answer to it , that you have much of it for the present . And besides this , remember though you have it not present , yet you shall have it after ; and what great matter is it to want a little , to enjoy more for the future ? Are we not content to buy great reversions with the losse of a little money for the present , for we say it will come in ? Are we not content to endure an Apprentiship of seven or eight yeares , for our greater advantage ? Doe not men willingly serve a Master , or a Mistresse , a long time , for hopes hereafter ? Now what folly , yea , what Atheisme , and unbeliefe is it for a man in things that concerne salvation , not to be content to want a little for the present , to enjoy happinesse for ever ? If a man should be put to his choise , whether he would have five shillings to day , or many thousands to morrow , a man , no question would have it to morrow . You know , this life is not so much to eternitie , as to day is to the next day ; why should we not be content to want a little , that we may have the more afterwards . And besides , if you consider what men are , men are reasonable , and to what end is reason given you , but to looke on things past and future ? That is the part of a Beast only to look on present things , you should doe more than the Beasts doe , you should looke to things that are future , and should order your lives according to that ; And what have you faith for ? For faith is that which distinguisheth a Christian from another man , as reason distinguisheth a man from a beast , surely this should teach you to goe beyond reason , reason teacheth you to goe beyond that which is present , and faith carries you beyond that , and therefore you should have an eye to things future , to things to come , and not be occupied in things present ; and therefore , though you have not those things for the present , you shal have them , and you should be content to want a little , that you may enioy the more for the future , you should consider things future and not present , if reason teacheth you to doe so , much more will faith . But it will be objected againe , It is true ; but these things that you tell us of , they are not reall things , they are things that consist but in notion and speculation ? It is not so , you must know that these spirituall Priviledges are reall ; All that are in Christ , are as truely Kings and Priests , they are as truly Sonnes and Heires apparant , and have all the promises of God intailed upon them and theirs , ( as any Princes in this world ) and there is no regenerate man that knowes this , that will change that glory that is reserved for him in heaven , for any earthly kingdome . But we have no feeling of these things ? We answer againe , that there is a sense of them , as quicke a sense and apprehension of them , as there is of any other ; for what is it that makes men sensible of these outward riches , and kingdomes , and honours ? nothing but this , because the understanding magnifieth such things , and the affection loves and desires such things , when you enjoy them , then you are refreshed with them ; for pleasure is nothing else , but the suting of a mans desires whatsoever they be : No man would take pleasure in any outward things , but because , first he desire ; them , and the satisfying of that , is that that breeds a pleasure : now when you come home to Christ , you must know that you shall have other desires , as you have it in this Text , You shall be made New Creatures , you shall have other affections than you had before , and when these are satisfied , you shal have as true Pleasure and rejoycing , as ever you had in the other ; for , if that be a true definition of Peasure and rejoycing , that it is a satisfying of the desire , a satisfying of the appetite , whatsoever it is , when that is changed ; Why should you doubt , that you shall not have as much sense , and as quicke an apprehension , yea , why may we not say , you shall have more ? For this I will be bold to affirme , that the object is greater , and the faculty is more capacious and apprehensive . The object is greater , for it is durable riches , it is durable honour , a durable kingdome , greater than any kingdome upon the earth . Looke on all things that God propounds to the sons of men , and they are far beyond the things that are here below : To be the son of God is more than to be the son of any King , to be an heire of heaven , to be an heire of all things , is more than to be an heire apparant to a Crowne ; whatsoever is propounded , I say it is beyond it , therefore the object is greater . Then come to the faculties , they are more capacious , they have a more quicke and lively sense and apprehension , as the rationall faculties , the understanding , and the will , their apprehensions are deeper than those of phansie , of sense , or sensuall appetite ; and therefore you see the griefe of the reasonable part is more than that of the senses , and hence it is , that the misery of those that are in hell , goes beyond the miseries of any in this life ; and so the joyes of those that are in heaven , is beyond the joy of any in this life : Man , as he is more happy , so he is more miserable than the Beast , and why so ? because the faculty is larger , and therefore a man that is heavenly minded , a man that lives by faith , that is , in Christ , hee hath greater things to enjoy , than a worldly man hath , or can have . Againe , the thoughts , the faculties that are taken up about them , they are of a larger apprehension , and have a more deepe and quick sense than the others have ; and therefore in matter of sense , we cannot yeeld that these things are not sensible , For it is Peace of Conscience that passeth all understanding , it is joy unspeakable and glorious . It is said so of no outward thing , and therefore these are farre beyond them ; that shall serve to answer that objection . And so we have gone thorow three of them , that they are things absent , that they are things that are not reall , that consist in notion and speculation , that they are things not sensible . Now there is a fourth objection , but I must lose present things for them ; if we might have him and enjoy our pleasures , if we could have him , and enjoy riches and honour , we would be content , but we must be at a losse ? But to this we answer , that you shall be no losers , no not for this life , you shall but make an exchange , and change for the better ; What is it that Christ requires of you ? it is but to do some thing for his sake , and to suffer something ; if you doe , it is but seed sowen to the Spirit , and as in other seeds , every seed bringeth forth more abundantly , it riseth with a greater plenty ; so every good worke you doe , it wil doe you good at one time or other , you shall be sure to have present wages for it , and for that you suffer , Mark. 10. You shal have an hundred fold in this life , and set aside eternall life , for every thing that you lose for Christs sake , you shal have an hundred fold : Many particulars there he reckons up , if you lose friends or goods , whatsoever you lose , you shall have an hundred fold in this life with persecution ; for there is the objection . O but we see they are persecuted , they are beneath and not above , they are trampled on , they are miserable . Why though they be , yet with persecution you shall have an hundred fold , that is , you shall have an hundred fold more comfort : As , I will give you but this instance . Take Paul , he was persecuted and afflicted , had not he an hundred fold ? Take a man that lives in abundance , and in plenty of all things , compare his condition with that Apostles , and see whether he have not more joy of heart , more comfort in those afflictions , when he went from Prison to Prison , from affliction to affliction , than Nero had in his Palace , or that men have that enjoy outward things in abundance , for they are not outward things that will comfort us , them a man may have in plenty , and yet want the comfort of them , as many thousands have had . So much shall serve for the answering of these objections . Therefore , since there are so many motives to move you to come into Christ , the impediments which you finde in the way , the objections of the flesh , and the objections that come from Satan are but delusions . Why should you not come in ? He is the ground of all comfort ; have him , and have all ; want him , and want all things : 1 Iohn 5. He that hath the Son hath life , he that hath not the Son , the wrath of God abides upon him : That is , he that hath the Son , hath life , and all things that pertaine to life ; that is it that makes a man happie , as you know every thing is said then to be happie , when it hath that which is agreeable to that being , agreeable to that life that it leads . A man that leads the life of nature , is happie for this world , according to his condition , when he hath every thing that belongs to this life , when hee hath wealth , when he hath houses , when he hath all conveniences . Now , when a man hath the Son , he hath spirituall life , and all things pertaining to it , there is nothing wanting to make him happie ; when he hath not that , The wrath of God abides on him ; that is , the Lord is his Enemie , that is the Governour of the world , and he is not his enemie for a fit , but the wrath of God abides on him for ever . And therefore , since the Lord is the cause of all our comfort he is the ground of all Salvation , both of all the graces , and of all the Priviledges that follow upon it , this should move us to come in , and to take him ; those two arguments , I say , the misery that you are in out of him , and the happinesse you shall have by him , but I will urge this no further , so much shall serve for this Text. FINIS . THE CVPPE OF BLESSING : DELIVERED IN three Sermons , upon 1 COR. 10.16 . By the late faithfull and worthy Minister of IESUS CHRIST , IOHN PRESTON , D. in Divinity , Chaplaine in ordinary to his Majestie , Master of Emmanuel Colledge in Cambridge , and sometimes Preacher of Lincolns INNE . LONDON , Printed by R. B. for NICHOLAS BOURNE , and are to be sold at his shop at the Royall Exchange . 1633. draw nearest to him , as we doe in this holy Sacrament of the Lords Supper . And therefore , nothing concernes us more than that we doe not receive it unworthily , because the Lord will be sanctified in those that draw nearest unto him , that is , either in the holinesse of their hearts , or in executing his just judgement upon them : And therefore that at this time , and others also , you may not come unprepared to the holy Sacrament , we have purposely pitched on these words : The Cup of blessing that we blesse ] &c. In which ye shall finde these three parts : First , that in this Sacrament there is a true communicating of the body and bloud of Christ. Secondly , the meanes whereby this communication is made to us , it is the breaking of the bread , and by powring out the wine : Is not the bread that we breake the Communion of the body of Christ ? &c. And thirdly , the setting apart , or the blessing , or sanctifying of these elements to such a purpose ; The Cup of blessing which we blesse , is it not the Communion of the bloud of Christ ? Now for the first of these , I say , in the Sacrament there is a communication of the very body and bloud of Christ : The Papists affirme the same ; but all the question is , in what manner there is this communicating of his body and bloud , they say , corporally that there is . Transubstantiation there ; we say the thing is really done , but it is done spiritually , it is done mystically , it is done sacramentally . The reason of our difference , is , because of these words of our Saviour , This is my body . And the Popish indeed is so strange an opinion that I would not waste time in confuting of it , but that I know there are divers amongst our selves that doe willingly leave the Papists in other points , yet they are held with some scruple with this , they know not how to contradict such plaine words , This is my body , and therefore they cannot be perswaded but that there is somewhat in it more than our Divines affirme ; and therefore it shall not be needlesse to spend a little time in shewing you the falsenesse of this opinion : First , I would aske this question , whether there be necessity or no , that there should be such a Transubstantiation ; for surely , if there be not necessity , if that be but an arbitrary thing , wee may as well deny it , as they affirme it . Againe , such a monstrous conceit as this , compounded of so many ingrediences , of so many strange miracles , the least of which goes beyond the highest in all the Scriptures , I say , is not to be put upon us without necessity ; themselves grant , that , unlesse there be a necessity , we have no reason to receive it at their hands : And therefore we will enquire first , and see what necessity there is . First , I say , there is no such necessity that there should be any such Transubstantiation , any such corporall presence of Christ in the Sacrament , neither in regard of the thing , nor in regard of the words , This is my body . I say , it is not necessary in regard of the thing , looke to all the ends of the Sacrament , you shall finde that you may have all without such a Transubstantiation . First , if the end of the Sacrament bee to bring Christ to our remembrance , as himselfe saith , that it was his end , Doe this , ( saith he ) as often as you doe it , in remembrance of me : certainly , it is not necessary that there should be a change of bread into his body for that purpose , because the Sacrament it selfe with those words instituted are enough for his remembrance : And besides this , the very word , Remember , shewes that he is rather absent than present , for we remember not things present , but remembrance is of things absent : Besides , the other Sacrament represents Christ , and cals him to remembrance , where there is no such Transubstantiation : and therefore it is not for remembrance that it is needfull that Christ should be corporally present . Or secondly , is it needfull for this , the shewing forth the Lords death till he come ? Surely , for this it is not needfull neither , for in preaching we shew forth the Lords death , as the Apostle saith to the Galathians , Christ was so plainly preached , that hee was as good as crucified amongst them : And therefore it is not needfull for the shewing forth of the Lords death till he come : Besides , there is a particle put in there , that may helpe us a little , till he come , which presupposeth that he is not yet here , and therefore it is not necessary for that end . But againe , is it necessary for our union with Christ , for that is another end of the Sacrament , that we may be united to him ; surely if the union were corporall , then indeed there might seeme some necessity of it , if we were so united to Christ , as when two boards are clapt ●ogether , where one toucheth another : but you know there is no such corporall union , it is spirituall , and not corporall , it is by faith , and not by sense ? What is the union betweene Christ and us ? Partly relative , as the union betweene the husband and the wife , and you know if the husband and the wife be a thousand miles asunder there might be such an union : And partly it is reall , a true reall unity , when Christs Spirit dwels in us , which may be done without the corporall presence of Christ : And therefore certainly it is not needfull for the uniting of us to Christ , because this union is spirituall , it is done by faith , by communicating the Spirit of Christ in us ; and therefore in this regard it is not necessary that there should be a corporall presence in the Sacrament . Last of all , is it necessary to encrease our faith , for that likewise is one end of the Sacrament that our faith may be strengthned : Why surely , it is not needfull for this purpose , no , I say , it cannot strengthen faith , because the meanes , you know , is subordinate to the end , it is lesse than the end , whereas the faith that is required to beleeve Transubstantiation , is far beyond the highest pitch of faith expressed in all Scripture : I say , it cannot be that , that should be made a meanes to helpe faith , that is beyond the thing that is to be beleeved ( marke it ) consider what it is we are to beleeve , we are to beleeve that Christ tooke mans nature on him for us , that his sufferings and crucifying belong unto us , &c. Is it not much easier to beleeve this , than to beleeve that a peece of bread is turned into the body of CHRIST ? Though you see nothing , though you taste nothing but bread , I say , it is much easier : Now , as we say , we must not blow a sparke too much for putting it out , now to have such meanes as these to helpe faith , that cherisheth not the sparke of faith , but blowes it out , it doth not helpe faith , but over-whelmes faith , when the meanes used to strengthen are such as are beyond the thing to be strengthned : Therefore in regard of the thing there is no necessity , that there should bee any corporall presence of Christ in the Sacrament . But let us consider whether there be any necessity in regard of the words , This is my body : Surely , there is not any necessity here , for the words may have another meaning , This is my body , that is , this is the figure of my body , or this is the Sacrament of my body , and therefore it is not necessary , specially seeing it is so frequent with Scripture to use metaphors in this kinde , I need not name them to you , you know Christ is called a Rock , he is said to be a Lambe , to be a Lion , and in another case Iudas is said to be a Devill , the Seed is said to be the Word , nothing more frequent , Christ is said to be a Vine : I need not give you more instances : Herod , Christ cals him Fox : The meaning of all this is , that they are types and signes , like such and such things . But yet it is the manner of the Scriptures speech , and therefore it is not of necessity that those words should be so taken , for words are like cloaths that may fit more backes than the owners ; the words may agree to somewhat else , there is not a word here , but it may agree to divers things : Body , it signifies divers bodies : the word , This , signifies as many things as you point to : and therefore there is no necessity that they should signifie a corporall presence of Christ. But you will object , I , but in a matter of this moment , as the Sacrament , the Lord speakes distinctly and expresly , there he useth no metaphor , though in other cases he doe . To this I answer briefly , it is so farre from being true , that he useth them not in the Sacrament , that there are none of all the Sacraments , but it is used . In the Sacrament of Circumcision , This the Covenant , &c. In the Sacrament of the Passeover ( which were the Sacraments of the old Law ) the Lambe is the Passeover , in this very Sacrament : To goe no further for instances , take but the second part of it , This is the Cup of the new Testament in my bloud , where you shall finde two types and figures , this Cup , taken for this Wine ; This is the Cup of the new Testament , that is , the Sacrament of the new Testament : And therefore we see , there is no necessity in regard of the words : And there is no necessity since with a little buckling and swarving , This is my body , that is , this is the figure of my body , we may have a convenient sense , why should we faine such a monstrous thing that bread is turned into the very body of Christ , and the wine into the very bloud ? What needs such a monstrous fetch as this , to helpe the words to a meaning ? What need or necessity is there that they should be so interpreted ? And therefore we see in the first place that there is no necessity , and if there be no necessity , it is not to be put upon us , for if that be an arbitrary thing , we may aswell deny it . Secondly , as there is not necessitie , so there is not possibilitie , ( though it were possible ) they would not get much , for there are many things that are possible that are not done : But it is not possible , if it were possible , then it must stand with the power of God : But the power of God is not used , but where the glory and wisdome of God goe before , for it is the harbinger of his glory and wisdome . The power of God is not used , but if it be for his honour , therefore it is said , God cannot lye , because it is not for his honour , and he cannot deny himselfe , because it is not for his wisdome and his glory : Now I say since this is not for the glory of God ( for it is against his glory that there should be such a conversion of the bread into the body of Christ , and it is against his wisedome : And if it be against these , then certainly , the power of God must not be called to it : Now , I say , it is against his glory , because whensoever the Lord appeared , he appeared alway in glory , though sometimes he appeared as a man , yet there was such a majestie that caused them to tremble that beheld him : Shall we see God and live ? You see when he appeared to Elias , what majestie he came in ? what harbengers he sent before him , the Wind that rent the Rockes , and a Fire , &c. But , you will say Christ humbled himselfe to death as a man , therefore he doth not alwayes appeare in glory . It is true , and that was the lowest degree of Humiliation ; and yet when he appeared as man , there was some sparke of his Divinitie appeared there : But that Christ should appeare in the likenesse of a peece of bread that thou mayest put in thine owne mouth , surely this is a monstrous thing , it is against the glory of God. Doe you thinke , if Christ should come downe upon the earth , after his Ascention , and exhibite himselfe to be worshipped amongst us , that he would present himselfe in the forme of a peece of bread ? It is impossible , it is not for his glory , and if it be not for his glory , then certainely the power of God must not bee brought downe for the working of it . And as it is against his glory , so it is against his wisdome , for the Lord doth nothing to no purpose , hee doth nothing in vaine , hee never wrought miracles when they might be spared , where the thing might be done without a miracle . Since this might be done without a miracle , all that we have by Christ , all that is represented in the Sacrament , what necessity is there ? and if there be no necessity , it beseemes not the wisedome of God to doe it : Againe , would not the smallest miracle , really and visibly exposed to sense , helpe more than such a miracle as this : Besides all this , I say , it is not possible ( make your owne senses judges ) you see nothing but bread ; now this is a sure rule , that of all demonstrations of reason that we have to prove things , nothing is so firme as that which is taken from sense : to prove the fire is hot , we feele it hot , or honey to be sweet , when we taste it to be sweet : There is no reason in the world makes it so firme as sense : As it is true in these cases , so it is an undoubted truth in Divinity , that in all matters of sense , sense is a competent judge : Indeed , if it be a matter of reason , there sense is not able to judge , the eye is able to judge of his owne sense , of sounds it cannot judge ; but , I say , objects proper to sense , peculiar to sense , in these sense is a competent judge : And therefore Christ himselfe , in this very businesse , when he would prove that he had a true bodie , he sends them to their senses , A spirit hath not flesh and bloud as you see me have : And Thomas he bids , Put thy hand into my side and feele , &c. He sends them to their senses : Looke thorow the Scriptures , and see if there be one miracle there , if sense be not a competent judge according to that part of the miracle that concernes the sense ; would you not thinke it strange , if Christ should have come to the master of the feast , when he wrought the miracle , and have said , Sir , you must beleeve that this is wine , though you see nothing , though you taste nothing but water , yet you must beleeve that it is turned into wine ; And if GOD should have said unto Moses , Though you see nothing but a Rod , thou must beleeve it is turned into a Serpent : If there had beene no change indeed , and such as sense might see , we would think it a ridiculous thing , and next doore to an Imposture : And therefore certainly in matters of sense , sense is a competent judge ; and therefore when all the senses tell us that it is bread when we taste , when the eye and the touch , when every thing makes it evident that it is bread , why should wee say there is any thing else but bread . Besides , if we will adde to sense , reason ; it is against reason , as well as against sense : It is against reason that Christ should be in heaven , and yet have ten thousand bodies on earth , and yet Christ hath but one body , and a body can be but in one place : And againe , this body must be without all circumscription and qualities and properties of a bodie : And again , that the bread that we see should be no bread , say they , there is the whitenesse of bread , there is the taste of bread , there is the quantitie of bread , and that is all : I would but aske them one thing , when this bread is eaten , since there is nothing there , but these accidents , there is nothing but the meere quantity , and the like : I would aske whether it nourish the body or no ; they must needs answer no , if they follow their principles , because the body of Christ is not there , they say it is removed as soone as the bread is destroyed , when it begins to turne into flesh , it loseth these accidents ; well , the bread returnes not againe , there is nothing but accidents of the bread , and yet certainly it doth nourish ; for it is reported by credible Authors , that some have beene so holy , that they would feed upon nothing else but the Eucharist , for a Priest may consecrate a Cellar of wine , and as much bread as he will , and may feed upon this , and with these he may be nourished , and yet there is nothing but accidents of bread : In a word , the Schooles that traverse this so accutely , are not satisfied at all in this , but they leave it as a wonder , as a thing that cannot be explained : So it is against reason , as it is against sense . But , you will say , faith is beyond sense and reason , it is true , it is beyond both , but it is not contrary to both ; faith teacheth nothing contrary to reason , for sense and reason are Gods workes as well as grace , now one worke of God doth not destroy another , if they should , there must be an imperfection in the workeman , and therefore grace and faith contrary not sense and reason ; indeed it elevateth reason , and makes it higher , it makes it see further than reason could , it is contrary indeed to corrupt reason , but to reason that is right reason , it is not contrary , only it raiseth it higher : And therefore faith teacheth nothing contrary to sense and reason . But besides these , if we shew them Scripture too , what will they have then to say ? when we say it is against sense and reason , say they , the Scriptures affirme it , if it do we will yeeld . Let us examine the words if the Scripture affirme it : Yes , say they , the Scripture saith , This is my body , they are Christs words ; but if the Scriptures say so , yet the Scripture saith no where , that that bread is turned into the bodie , that no where saith , that there is such a Transubstantiation , onely those words used , which , as you heard , may have a metaphoricall , tropicall , figurative sense : But besides this , what if the Scripture say the contrary ; you shall finde this in the next Chapter five times called Bread , and after it is consecrated too , as the Apostle saith , The Cup of Blessing that we blesse , and the bread that we breake : After he had blessed the bread , then he tooke it , and after hee had tooke it , then hee brake it , hee thus tooke that which is called Bread. Againe , they say the body of Christ is not broken , but that is broken , which is alwayes after the words of Consecration , but it is the bread that we breake . Againe , if it could be understood otherwise , you see what a Tautologie would be in the words , The Bread that wee breake , it is the Communion of the body of Christ ; if the meaning was , that it is the body , here the words must be thus rendred ; The body that we breake , is it not the communion of the body ? But , I say , five times you shall finde it in this next Chapter , that it is Bread after the words of Consecration ; and you know it is said to be Wine : Christ saith , he will not drinke of the fruit of the Vine ; by which he meanes the very wine which was before in the Sacrament : and therefore certainly they finde nothing that affirmes it . Besides , if it were the meaning of Christ , This is my body , what is the reason the Disciples never asked any question about it ? What is the reason the Fathers , that followed in the first times , spake not of such a thing : I need not trouble you with that . Now you shall finde all along from the first , that the Fathers make no such mention of that ; but not to stand to presse this further , because I see the time passeth , and this thing I intend not to stand on : You see therefore the falsenesse of this opinion , that this Communion of the bloud of Christ , and of the body of Christ , should be through any reall corporall Transubstantiation . But what is it then ? We are to distinguish betweene the inward and the outward action , there need no more but that with the outward action , with the mouth of the body , we take the bread and wine ; and with the inward action , that is , by faith wee take the very body and bloud of Christ ; these we distinguish , these they confound : But , I say , we agree in the thing , we say Christ is communicated to us in the Sacrament , as truly and really as they , only there is difference in the manner , we say it is spiritually , they say it is corporally . For what is the Sacrament ? ( to open it to you ) and so I will come to make some use to you . This Sacrament is nothing else , but the Seale of the Gospell of the new Covenant ; and it is indeed nothing else , but a visible Gospell ; for what is the Gospell ? the Gospell is but an offer of Christ , to all that will take him , for remission of sinnes ; now the same thing which the Gospell preacheth to the eare , the same the Sacrament preacheth to the eye , that is , in the Sacrament there is an offer of Christ to us , Take and eat , that is , take Christ , whose body was broken , and whose bloud was shed for you , take him for remission of sinnes : I say the same is done , only the Gospell presents it to us under audible words , and the Sacrament presents it to us under visible signes : this is all the difference : If we would know what the Sacrament is , consider what the Gospell is , and the Covenant , and you shall know what this is , for it is but a Scale , but a memoriall of the Gospell ; now what is this Gospell ? It is nothing but this , when God looked on mankinde , as fallen in Adam , he tooke a resolution in himselfe to recover them againe , by giving his Sonne to them : Now this must be manifested to men , therefore he sends his messengers to declare to the sonnes of men , to let them know their estate by nature , and to tell them that he hath given them his Sonne to save them from their ●innes , and to reconcile them to himselfe , to give them title to the kingdome , from the hope of which they were fallen : this is one part of the Gospell , this promise which he hath made , which , I say , is nothing else but a meere office of Christ. But there is another part which is the condition required on our part , when Christ is thus given , you must serve him , and love him , and obey him , and turne from all your evill wayes , you must be his , as he is yours : now when this covenant and agreement is made betweene us , he puts his Seale to it , this Sacrament of the Lords Supper : As Iacob and Laban , when they had made an agreement one with another , that they should not hurt one another , they pitched stones upon an heape , This shall be a witnesse betweene us , that is , if either of us breake the bargaine , let this heape witnesse that there was such a covenant made : And as God himselfe did , when he made a covenant with Noah , that the waters should no more overflow the earth , he set his bow in the clouds , and that was a witnesse , that when I see the Bow in the cloud , if I goe about to drowne the earth againe with water , let this witnesse against me : So in the Passeover , when he made a promise that the destroying Angell should spare them , he commands them that they should sprinkle the doore-cheekes with bloud , that when he sees the bloud , that witnesse might secure them , that the Lord would remember what he had promised when hee had seene that : And as among men , when a man conveyes either lands or money , to another man , they use to confirme the bargaine with seales or with some signe or memoriall , that when they forget the bargaine , or deny it , or goe about to breake it , it may be said to them , This is your hand and seale , the thing is done , you have past it , it cannot be recalled ; if you doe , this will witnesse against you : So the Lord here , when he hath made his Covenant with us , I will give you my Sonne : And you againe shall give your selves up to him , he puts his hand and seale to it , as it were , he addes this Sacrament that will be a witnesse against him , if he should go about to breake his covenant , as it is a witnesse against us , if we breake the Covenant of faith and repentance , that is required on our part : You see therefore what the Sacrament is , it is nothing but the Seale of the Gospell , presenting that to the eye , which the Gospell presents to the eare , for it presents God , as it were , he comes with Christ in his hand , saying this to us , This is my Son , his body is broken for you , and his bloud shed for you , take Him , let Him be yours , only remember that you serve him , that you love him , that you obey him againe , and let this Sacrament be a signe and a witnesse betweene us : so that as the Gospell hath two parts , one is a relation of all that Christ hath done ; and another is the giving and offering Christ to us , so in this Sacrament there is a representing of Christ , he was crucified , his body was broken , his bloud was shed , and a deed of gift is delivered of Christ to us , Take and eat : And therefore know that it is not a bare signe , but it is a signe of the Covenant ; and there is a difference betweene those two , to say the Sacrament is a signe of Christ , and a signe of the Covenant , even as there is a great difference betweene the wax that only bears the impression of an image stamped upon it , and betweene that which is a seale to a Deed ; that is a signe of the covenant , or bargaine , and agreement , for that gives interest into the thing , that gives Title to the thing , that conveyes the thing to us , that binds the owner perpetually to the performance of the thing ; so the Sacrament is not a naked signe , representing this act of Christ , but it gives us interest , not only into some benefits , no , he saith not , you shall have remission of sinnes , or you shall have adoption , but he saith , Take , this is my body : By body is meant whole Christ , by a Synecdoche , we have Christ and all things else . What use are we to make of this ? Surely it is of great use many wayes : First , we must make this use of it , which is the maine end of the Sacrament , to confirme our faith in the assurance of the forgivenesse of our sinnes , as likewise to renew our Covenant , and the Condition required on our part , when God hath said he is willing to pardon our sinnes , if he had but barely said it , it had beene enough , God cannot lye : But lest it should not be enough , he hath not only said it , but he hath sworne it , Hebr. 6. He hath sworne by himselfe , that by two immutable things we might have strong consolation : Being willing , saith the Apostle , to shew to the heires of Promise the stablenesse of his Councell , he bound himselfe with an oath , but yet lest that should not be enough , he hath added seales to it , he hath given the inward seale of the Spirit , and the outward seale of the Sacrament ; as if he should say , I have promised to forgive you your sinnes , let the Sacrament witnesse against me , if I performe it not : Here by the way observe , how difficult a thing it is for us to beleeve , you may thinke it an easie thing when you are in health , when you are well ; but when death comes , when temptation comes , when trouble of conscience comes , I say , you shall finde it a difficult thing , you shall finde a need of all these helpes ; for certainly God sweares not in vaine , he would not have bound himselfe with an oath , to be ready to forgive sinnes , if there were not exceeding need of such helpes to confirme us ; and therefore you have need to set your selves more diligently about it , make this use of the Sacrament , labour to confirme your selves in this assurance : So that as the Apostle saith , You may have strong consolation , that is , when the temptations of Satan shall assault you with objections to the contrary , you may be strong , and not shaken : And why should you be doubtfull ( if we should a little reason with you ) that you may receive the fruit of this , for why should you feare it ? For first , the Lord professeth , I would not the death of a sinner as I live : And why will you die , oh you house of Israel : What is the meaning of this ? but to shew that the Lord hath an exceeding great desire , earnestly longs to save the soules of men . Indeed he saith not that he will give every one grace to come in , but if he doe , As I live , saith the Lord , I will not his death , that is , I am ready to forgive him : Besides this , consider what a man is ready to doe , consider how tender-hearted fathers and mothers are to their children ; if we finde so much mercy there , consider how much there is in God ; that mercy that is in us , is but a drop to the Ocean , it is but a beame , to the fulnesse that is in him : If you that are evill can give good things to your children , how much more shall your heavenly Father doe it ? Againe , consider if the Lord were not ready to shew mercy to you , that Christ should not be of none effect , that is , the bloud of Christ should be shed in vaine . And doe you thinke the Lord would send his Sonne to suffer death , and to suffer it in vaine ? and that should be in vaine , if he should not be ready to receive men to mercie , when they come to seeke it at his hands ; besides , if the Lord should not doe this , no flesh should be saved : Psal. 130.1 . saith the Psalmist there , If thou Lord shouldest marke all that is done amisse , who could stand ? The meaning is this , if the Lord should not be ready to doe this , which he hath given to the Sacrament to confirme , namely to forgive sinnes , if he should not be ready to doe it , if he should mark straitly what is done amisse , who could stand , that is , who should be saved ? Now certainly the Lord hath made man for that purpose , many shall be saved , none were made for damnation : Besides , there is another argument , There is mercy with thee , that thou mightest be feared : Feare is taken for the worship of God , that is , if the Lord should not receive men , none would worship him , none would serve him ; when there is no hope , take away all hope , take away all endeavour . If this will not perswade you , consider what the Lord hath done for others ; how many thousands of others have had their sinnes forgiven , and then thinke , had he mercy for such and such , and hath he not mercy enough for me ? Hath not Christ taken thy nature as well as theirs ? If all this will not perswade you , consider how mercifull Christ was in the dayes of his flesh , he was exceeding gentle , easie to be entreated , you shall never finde that there was any that asked at his hands , but he granted it : And thinke you that he is lesse pitifull now to mens soules , than he was to their bodies ? Doe you thinke that now he is in heaven , he hath laid aside his mercifull disposition ? No , Hebr. 4. We have a mercifull high Priest that is touched with our infirmities , that is ready to forgive : Oh , but my sinnes are exceeding great , what though they be , is not the Lords mercy exceeding , is it not like the mighty Sea , that drownes mountaines aswell as mole-hils : My sins are of divers sorts , what if they be , in the Lord there is multitudes of mercies , as many as thou hast sinnes : I , but they have oft beene repeated , I have oft fallen into them againe and againe : What if thou hast ? Is not his mercies renewed every morning : And , Zachary 15.1 . There is a fountaine opened for the house of Iudah and Ierusalem to wash in : Not a cisterne , but a fountaine , that is , as there is a spring of sinne in us , so there is a spring of mercy in God , there is no end of his mercy , therefore doubt not in regard of that . But againe , I am unfit , if I were fit and ready for this , I might receive fruit from the Sacrament , but I am unfit ? Why ? If thou thought's thy selfe fit , thou shouldest not have it ; even therefore , because thou feelest thy selfe unfit , the rather thou shalt be received to mercy : the Lord lookes for this a● thy hands , that we find and feele such ●●fi●resse in our selves , the more we are humbled , the lesse we find in our selves , the more ready the Lord is to receive us to mercy : Besides , this very unfitnesse , I would aske thee , but what i● is ; Is it not sinne ? If all sinnes be forgiven , if the pardon be generall , then it is contained among the rest , and shall not be any impediment : And therefore make this use when you come to the Sacrament , thinke not that God is backward to forgive , that he will not be as good as his word , certainly he will ; and know this , that what he hath said , and sworne , he will performe , Heaven and earth shall passe away , but his Word shall not passe . This indeed is our chiefest consolation , that our saith is not built upon perswasions and imaginations of our owne ; that our sinnes shall be forgiven , but it is built upon the sure Word of God : And as Saint Paul saith , Gal. 1. If any Angell from heaven should preach any other Gospell , you should not receive it from him . So when you have this sure Word that God hath given you a generall pardon , Come unto mee all yee that are weary , and heavie laden , &c. You may build upon this sure Word : Now when you put all these together , that the Lord hath said it , and put his seale to it , if he should not doe it , the death of Christ should be of none effect , no flesh should be saved , no man would worship God. Againe , there is nothing can be an impediment to us , not of greatnesse , and multitude of our sinnes , nor our relapse into sin , not our unfitnesse ; Why should we doubt ? But now this is the Condition on Gods part . Then see the Condition required on our part ; What is that ? First , it is required that we take the Lord Iesus Christ , for though the Lord give him in the Sacrament , though he offer him in the Gospell , except we take him he is not ours . If we beleeve that one will give us a thousand pound , that makes not a man rich , if he be ready to give it , it is the taking that makes us rich : If we beleeve that there is such a soveraigne Electuary that is able to heale , that beleeving doth not heale , it is the taking of it , if it be not taken , it heales not : And therefore , there is required a taking of Christ ; So many as received him , Ioh. 1. he gave power to be , &c. So many as received him . If a Virgin beleeve that such a Suitour is willing to take her for his wife , except she take him for her husband it is no match . And so to beleeve that Christ is ready to forgive and pardon our sinnes , to beleeve that God the Father will give Christ to you as he hath ; To us a Son is given , Esay 9.6 . To beleeve this , except we take him , doth not profit , he is not ours till then : This taking is that which the Scripture cals Faith , this is a beleeving in him : If you would know what this taking is , it is nothing else but the very accepting of Christ for our King , for our Lord and Husband : So that look what it is among men , if you would aske what it is for a spouse to take such an one for her husband , for a servant to take such an one for his master , for a subject to take such an one for his King , it is no more , but this , the very act of the will , whereby they consent , and accept such an one for their Husband , for their Master or King ; it is the taking of him , and this is the taking of Iesus Christ ; I say , when we shall accept him , when we see God hath given him to us , and that he hath given himselfe , when we take him for our Lord and Master , that is the very act of the will , whereby we resolve to make him ours , and resolve to give up our selves to him , as he is given to us : That is the first condition that is required , we must take him ; and this the Scripture cals faith . Is this all ? No , there is somewhat else required , you must take him in deed , aswell as in will , that is , you must so take him , as to serve him , and only him , to turne from all evill wayes , and therefore the pardon runnes so , though it be a generall pardon ; as there is a generall proclamation ; whatsoever your rebellions be , it is no matter , for all kinde of rebellions , there is neither any sinne , nor any person excepted , but then this condition runnes along with it , you must take him for your King : Is that all ? No , you must lay downe your armes of rebellion , you must renounce the Colours and Tents of the Enemie , and come in and be subject to him , you must live by his Lawes : And therefore , besides taking of him , there is required that we be ready to obey Christ in deed , and not to take Christ onely as a Saviour : Every man is ready to take him as a Priest to save them from their sinnes , but to take him as a King and a Lord , so as to be subject unto him , here all the world is at a stand ; as the young man when he came to Christ , and he tels him what he must doe , Goe sell all , &c. He would not take him with this condition ; here every man is ready to refuse him : We are willing to follow Christ thorow faire way , but not thorow foule and rough way ; we are willing to take him with a Crowne of glory , but not with a Crowne of thornes ; we are willing to take the sweet , but not the sowre : But we must know , if we will take Christ , we must likewise obey him , and take him as an Husband , our will must be subject to his will ; we must take him as a Lord , we must be subject to him in all things , we must keepe his Commandements ; and therefore he hath so exprest it , If you will suffer with him , you shall reigne with him , not else ; If you will obey me , and keepe my Commandements , then you shall be my Disciples , if you will follow me , and deny your selves , and take up your crosse , &c. Take up my crosse daily . Therefore a second Condition is this , which the Scripture cals sometimes repentance and conversion to God , sometime obedience . But is this all ? No , there is one more required that we doe all this out of love , for when a man is in extremity , when he is driven to an exigent , now to take Christ , and to keepe his Commandements ; perhaps he will be willing to doe , to expedite himselfe out of such a strait : but will the Lord regard this ? Surely no ▪ except it be from love ; therefore , Gal. 5.5 . you shall finde them all three put together , Neither Circumcision availeth any thing , nor uncircumcision , but faith that worketh by love : there you have the first Condition , which is faith . The second which worketh , it is not an idle faith , but it is a faith that sets you a worke ; and then you have the third , they are workes that come from love . A man will be ready to doe any thing to save his life ; you know a Merchant when he is on the sea , casts away his goods , when he is in extreme danger , not because he and his goods are fallen out , but to save his life he will doe it ; Take a covetous man , let him be on the racke , he will be ready to doe any thing , but yet the man is the same : And so for a man to do much for Christ , to doe as we are ready to doe in the time of extremity , when death comes , when sicknesse comes , when we are under some great crosse that is upon us , when conscience is troubled , I say , in these cases to doe it , the Lord regards it not : This therefore is the Condition that is required to be done out of love ; it is a rule in the Civill-law , Contractus qui fit per minas , nullus est ; The contracts that are gotten by threatnings , are no contracts at all ; but if a Virgin consent , when she is free , when it is done without compulsion , that makes the match : So it is betweene Christ and us , for us to take him and keepe his Commandements , and to doe it out of feare and other respects , this Christ regards not , it is love that makes the match : If we take him out of love , if all we doe , be done out of love , then there is a match betweene us , otherwise not . And there is good reason for that , because feare is of a fleeting nature , it soone passes and vanishes away , but when it is rooted and grounded in love , when that which we doe , comes from this principle , then we hold out and cleave to Christ , without separating againe ; when that proceeds from feare , we doe it not with delight , we doe it not with propensenesse , with proclivity of minde , with an inward willingnesse . Now the Lord so loves a chearefull giver , a chearefull servant , and a chearefull performer , that he loves no other : And therefore that Condition is required , to Delight in the Law , in the inward man , that we doe not only keepe his Commandements , but that they be not grievous to us , that what we doe , be done out of love ; and therefore it is required , when we doe this , that we love the Lord Iesus Christ ; I will be bold to say , a man may pray day and night as earnestly as Hannah did , he may keep the Commandements of God without reproofe , as Zachary and Elizabeth did for the outward act , he may abound in the worke of the Lord , but whatsoever he doth , if he doe it not out of love , God looks upon such workes , as upon a dead carkase ; so they are called , Hebr. 9. Dead workes , that is , workes that are good for substance , and for circumstance too , but yet they are dead , because they come not from love , there is no life in them : Therefore , in 1 Cor. 16.22 . Whosoever loves not the Lord Iesus , saith the Apostle , let him be accursed . Whosoever loves not the Lord Iesus , that is , whatsoever a man doth besides , let him professe what he will , and performe what he will , if he love not the Lord Iesus , he is accursed : And that I speake not this without ground , looke 1 Cor. 13. Take the most glorious actions that a man can performe , if a man give his body to be burnt , that is , to be a Martyr , if he gives his goods to the poore , which is an high action for a man to part with all he hath ; if he doe that which Christ required of the young man , to deny himselfe : If a man were able to preach the Gospell , if he had gifts as an Angell , as the Apostle speakes , If he were able to speake with the tongue of men and Angels , and if it were without love , God regards it not : Love is a distinguishing Character , an Hypocrite may goe very far , but love he cannot ; it is love therefore that sets an high price upon all that we doe : And therefore you shall finde from the beginning of Genesis , to the end of the Revelation , the Promise is made still to the Affection , and it is the Affection that makes a man a good man ; he that feares the Lord , and he that loves the Lord , and he that delights in the Commandements of God , &c. And therefore it is not enough that we take Christ , and that we beleeve in him , that we doe the workes that he commands us , but that we doe them out of love : And this is the Condition that is required on our part . So you see now what the Gospell is , what the summe of it is , that is sealed in the holy Sacrament , it is this Covenant on Gods part , that he is ready to forgive us ; wherein you must strengthen your faith , when you draw neare to him . And againe , this condition on your part , Faith and obedience out of love , as you have heard : This is the first use that you are to make . I should proceed . The end of the First Sermon . THE CUPPE OF BLESSING : DELIVERED IN THREE Sermons , upon 1 Cor. 10.16 . The Second SERMON . 1 CORINTH . 10.16 . The Cup of blessing , that we blesse , is it not the Communion of the bloud of Christ ? &c. SEEING we have the same occasion for which I tooke this Text , being to receive the Sacrament againe the next Sabbath , and so along ; I thought it better to continue it , than to divert to another : When we handled it the last time , we told you there were these three parts in the words : First , there is a true Communion of the body and bloud of Christ. Secondly , the meanes by which it is conveyed to us , the bread and wine , the outward elements which God hath Sanctified to that purpose . The third is the adopting or fitting these elements for such an end ; and that is by sanctifying them , by blessing them by setting them apart ; The Cup of Blessing which we blesse , &c. The point we delivered was this , ●hat in the Sacrament there is a reall and true Communion of the body and bloud of Christ to every Receiver . We told you the difference betweene the Papists and us , we both agree that Christ is really in the Sacrament , they say it is corporally , we say it is only done by faith . But to use an expression of Augustine , which he hath upon the very Text , saith he , Iohn Baptist said he was not Elias , and yet Christ saith , Iohn was Elias ; Why , saith hee , how shall wee reconcile these two ? they are thus reconciled ; Iohn speakes properly , and Christ spake figuratively , and therefore they crosse not one another ( he gives this very instance ) so saith he , when Christ saith , This is my body , and we say it is not his body , but bread , they are Augustines owne words ) saith he , the meaning is this , It is the body , if we take it figuratively , and it is not his body , if we speake properly ; so that as it was with the Temple of his body , when he spake of it , I will destroy this Temple , and build it in three dayes ; they understood it of the materiall Temple : and , saith the Text , They were reckoned as false witnesses against Christ : So when Christ speaks thus of his body , This is my body , when they understood it materially and corporally , when it is a thing so frequent and usuall with him to speake Metaphorically , I say , they shall be found false witnesses against him , in applying this to his materiall and corporall body , that he understands of his mysticall body , which is received by faith . I will not stand to repeat more of that I delivered then , lest the time prevent us in that which remaines . Onely one thing which I then omitted , and that is a great objection of the Papists , out of the sixth Chapter of Saint Iohn , where Christ speakes so much of eating his flesh , and drinking his bloud , which , say they , must needs be understood of a corporall manducation , of eating his body and drinking his bloud in the Sacrament ; we will speake one word of this . First , that this cannot be the meaning of that clause , is evident , because the Supper of the Lord was not then instituted ; and therefore it could not be he should have relation to that , because Christ spake to those that might understand him , the words were intelligible at the least : Now it was impossible that those that heard him , should understand him of the Sacrament of the Lords Supper , because it was a thing that was not ; and if they say that was their dulnesse : I answer , it is not dulnesse not to conceive that which simply could not be knowne : This that had no being , could not be knowne ; and therefore this is certaine he had not relation to that . Besides that , if you marke the course of the words , you shall finde he saith there , that rather the flesh is turned into bread , than the bread to flesh , saith he , I am the true bread that came downe from heaven , he repeats that often in the Chapter , vers . 51. I am the living bread , and my flesh is bread , and I give life to the world : So that you shall finde more reason , if you reade that Chapter , why the flesh should be turned to bread , than the bread into flesh . But besides that , the eating of Christs flesh , and the drinking of his bloud , is alwayes taken in a good sense , and it is alwayes peculiar to the Saints : And therefore , verse 53 , 54. you shall finde both expressed : Except a man eat his flesh , and drinke his bloud , he hath no life in him : Againe , Whosoever , ( without exception ) eats his flesh and drinkes his bloud , he hath eternall life , and Christ will raise him up at the last day : So if you take the words generally as Christ expresseth them , and so they must needs be understood . Then it is impossible that his flesh should be eaten in the Sacrament , and his bloud drunke , because many that should eat his flesh there , in a corporall manner shall not be saved , which you know themselves grant . Besides , there are many that never eat his flesh , nor drinke his bloud in the Sacrament , that are saved , and have life in them , as you know the Theefe on the Crosse , went immediately to Paradice , though he never eat the flesh of Christ in the Sacrament , nor dranke his bloud : All the Patriarkes before Christ , Did not they drinke the same spirituall drinke , did they not eat the same spirituall meat , as we doe ? but they never eat it in the Sacrament : Mary Magdalene , when she had never tasted of the Sacrament , saith CHRIST , Goe thy way , thy sinnes are forgiven thee : What need I give you instances of children that die ; It is the opinion of the Councell of Trent , they set it downe in plaine termes , That children , that are baptized , though they eat not the Sacrament , and drinke of the bloud of Christ , and eat his flesh , are saved : And therefore Christs owne words must be meant in this sense , and cannot be understood of a corporall eating of his flesh , and drinking of his bloud . But because those words , Vnlesse yee eat my flesh , and drinke my bloud , yee cannot have life ; are a place which the Papists doe much urge , as if it were impossible to be answered , and appeale herein to the Fathers . We will shew you briefly , that it was so interpreted by the Fathers that lived neare the Apostles times , as by us now , before there were any Popish Doctors to corrupt the Glosse , as Origen ( that was very ancient ) upon the fifth of Matthew , saith this , That if it could be that he that remaines an ill man , could eat the flesh of Christ , and drinke his bloud , then it could never be said , Iohn 6. Whosoever eats my flesh and drinkes my bloud , hath eternall life , and I will raise him up at the last day . Againe , also , Augustine in his 26. Tract , upon the Gospell of Saint Iohn , saith this , Whosoever is not a member of Christ , he eats not his flesh , he drinkes not his bloud , though visibly and corporally hee crush with his teeth the Sacrament of the body and bloud of Christ. Marke the words , The Sacrament of the body and bloud of Christ : But it is vaine for me to insist upon the particular saying of Augustine , because those that are acquainted with his sayings , if they deale ingenuously , they know they are every where scattered , that he is very cleare and evident : But I will name one that is exceeding perspicuous , in his third booke , De Doctrina Christiana , cap. 13. he gives us this rule for the interpreting of Scripture ; If we finde that commanded that is flagitious , and hurtfull , and evill , we must not interpret Scripture so , that such a thing is to be done : As for example , he gives this instance , Iohn 6. Christ speakes of eating his flesh and drinking his bloud , saith he , this is a flagitious , an evill , and an hainous thing , that a man abhors when he thinkes of it ; and therefore the words are not so to be understood , but you must understand them spiritually , and figuratively ; you must , when you heare those words , remember that Christs flesh was crucified for you , and that his bloud was shed ; and so the words are to be interpreted . Ambrose upon the 118. Psal. having occasion to speake of the Sacrament , hath reference to this , Ioh. 6. saith he , Christ is the bread of life , he that eats life cannot die , for how shall he ( saith he ) die , Christ is the bread of life , he that eats him , therefore , cannot die , therefore ( saith hee ) none are said to eath the flesh of Christ , and drinke his bloud , but they must needs live for ever , for he eats that which is life . Athanasius hath speeches as plaine as these , It is not , ( saith he ) corporall , but it is spirituall , that which Christ speakes concerning eating of his flesh , and drinking of his bloud , ( saith he ) that small bodie of his , could that feed so many , saith he is reckoned the meat of the whole world : And therefore , saith he , in the latter end of that Chapter , Iohn 6. When Christ had finished his speech of eating his flesh , and drinking his bloud , he speakes of his Ascension into heaven , that he might draw us from carnall conceits , to raise our minde to understand the thing spiritually to ascend to him by faith , and to know the spirituall nourishment of the soule , and not corporall of the bodie . Besides him , Tertullian in his booke , De resurrectione carnis ; Eusebius contra Marcellium , not to name other particulars , they all interpret the place thus : And therefore let not our Adversaries say ▪ it is a new interpretation ; it is fastned on the words by Calvin and Beza , as they doe ; it is the interpretation of the Fathers , nay , I will goe further , it is the interpretation not of the Fathers onely , but of some of their owne Writers Cajetan upon the third part of Thomas , the 80. Question , saith plainly , To eat the flesh of Christ , is to beleeve in Christ. And Biel in the Canon of his Masse , and Canisius upon the Corinthians ▪ and others of their owne Writers , which is enough to make it cleare to them , that this is the meaning of the words , that we have said before . So much shall serve for the answering of that Objection . We shewed the last day in what manner Christ is in the Sacrament ( I will not stand to repeat it ) we came to draw some consectaries from the point , that there is a reall Communion of the body and bloud of Christ in the Sacrament : The first was for the strengthning of our faith : If God had said it only , it had beene enough , God that cannot lye : But I told you , he had not only said it , but sworne it , and not only sworne it , but hath put to his Seale : And therefore we have reason to beleeve him ; only I told you what was required , if we will partake of Christ : First , we must take him by faith : Secondly , that is not all , we must take him in deed , aswell as in word , that is , we must obey him , and live by his Lawes ; we must lay downe the armes of rebellion , and come in , if we will have pardon : Thirdly , it is not enough to doe this , but we must doe all out of love . Now when a man heares of this , that all this is required in taking of Christ ; here , I told you , all the world is at a stand , there is no body will be content to take him , when they heare these conditions , that they must deny themselves in every thing , in their profit , in their pleasures , in their credit , and must take up every crosse ; and when they meet a crosse , they must not balke the way , but they must goe thorow , when they heare they must follow him and serve him : I say , when men heare this , they refuse Christ , they will not come in to God : Now what is our businesse , but to invite men to come in to God , and to compell them , as he saith , That my house may be full ; we are the Messengers of the Lord , sent , that we may invite men to this Banquet , I meane not to this Sacrament , but to the thing : And therefore we will make it the second Consectary , and so proceed . If there be here a reall Communion of the body and of the bloud of Christ , then here is the gift or offer of his body and bloud : Consider therefore the greatnesse of Christs love , that he should regard us so much , as to take our Nature , to cloath himselfe with our flesh and bloud , that he might be crucified , in that , I say , this is an extraordinary love : Compare but our condition with the Angels that were fallen , and we shall see the greatnesse of this love : The Angels that were fallen ( and we were sunke in the same mire ) when God looked downe from heaven , and saw the miserable condition of both , ( saith the Author to the Hebrewes ) he had compassion on us , but on the Angels he had not compassion : Which difference shewes his liberty , and magnifieth his mercy toward us , as you shall finde in Malachy ▪ the Lord reasoning with Israel , Thus have ●●oved you , and yet you say , Wherein hast thou loved us ? saith he , Was not Esau Iacobs Brother , and yet Iacob have I loved , and Esau have I hated . So , I say , the Lord hath loved us , in doing this for us , in giving this body of his to be broken , and his bloud to be shed , he hath loved us , and hated them ? And why hath he put this difference , but because he loved us ? And therefore Paul , as he is excellent , when he comes to set forth this point , Ephes. 2. he saith , When wee were children of wrath , when we were dead in trespasses and sinnes , when we were enemies , he that is rich in mercy , according to the greatnesse of his love , hath quickned us , and set us together with Christ in heavenly places , ( marke it ) when we were in this condition , dead , it was he that was rich in mercy , according to the greatnesse of his love , &c. You shall finde that the Apostle , whensoever he comes to this matter , knowes not how to expresse himselfe , but as a man that stood amazed at the greatnesse of Gods love , he had his thoughts swallowed up with it , Ephes . 3. That you may know the love of Christ , which passeth knowledge , that you may comprehend the length , and breadth , and depth , and height of the love of Christ , &c. which cannot be measured : that is , the love of Christ was exceeding great : And this is that you are to doe now when you come to the Sacrament , and not only then , but at all times : For it is profitable for us to doe this , Doe that ( saith Christ ) in remembrance of me ; what is that we should remember ? His love : And why his love ? to gaze upon it , only to know it ? No , but to be moved with it , to love him againe , to take him , to feare him , to serve him , to obey him , for that end , you should remember it . When Paul was going to Damascus , you know the Lo●● met him by the way , and when he had met hi● ▪ Paul ( saith he ) I am IESUS whom thou persecutest , I am IESUS that was crucified for thee , I am IESUS that gave my body for thee , and as many as receive me : You know when Paul heard this , it melted , it softned his heart , and drawes from him that holy , and good , and humble expression ; Lord , what wilt thou that I doe ? As if he should say , I will doe whatsoever thou wilt have me . I say , it was this love , I am IESUS whom thou persecutest , that melted the heart of Paul : So I may to every one that heares me at this time : If there be any among you , that live in any sinne , whatsoever it is , be it swearing , be it drinking , be it fornication , be it Sabbath-breaking , be it what it will , I may say to him , as if a voyce should come from heaven , as it did to Paul , It is Iesus whom thou provokest , it is he , whom thou offendest , whom thou wrongest , whom thou dishonourest , it is Iesus that was crucified for thee , that Iesus , that gives his body and bloud for thee , shall not this melt thee ? shall not this affright thee somewhat ? shall it not bring you on your knees , and make you say , I am a sinfull wretch , not worthy to be received into the number of the Saints ; Lord , what wilt thou that I doe , I will doe it , I will continue to doe this no more : Surely this is a strong motive ; Paul thought so : I beseech you by the mercies of God that you would come in : Take it in the Prodigall sonne , when he comes home , and expects little ( as he had reason to expect little from his father , when he had carried himselfe so rebelliously ) when his father used him in that manner , when he provided a feast for him , and put the robes upon him , and rings upon his fingers , how thankfull was he ? how was he affected ? how would a man be affected in such a case ? So , I say , that is our condition , we have cause to looke for nothing but death thereupon comes the Gospell , that comes and offers life , that overcomes with kindnesse , as it were : the Lord comes and tels us ▪ Well , notwithstanding all this , you shall be received to mercy ; goe , Take , this is my body which is given for you : I say , this would move an ingenious disposition : You know Mary Magdalen was moved with this , when she was such a sinner , and saw that God had received her in that manner , that melted her heart ; so that she watred his feet with her teares : So should we be affected , if we did seriously consider the greatnesse of CHRISTS love , I will give you my body and my bloud , this is a great thing , if we were able to consider it aright , that the Lord should give us his body and his bloud . There is no love like this , Hee hath loved me ( saith Paul ) and hath given himselfe for mee : And this is that indeed which should bee the most effectuall motive of all others , that there is a pardon that Christ still makes offer of to you indeed ; there is nothing else brings us into Christ but this , other things may prepare us , but nothing brings us in but this : You know , a Pirate , as long as a proclamation of rebellion is out against him , will not come in , but a pardon being promised , and advancement annexed to it , that , if any thing , will bring him in : The theefe runnes away , as long as he is pursued with Hue and Crie , but the promise of pardon makes him returne back : So , I say , it is not the Law that brings you in , that may prepare you , but it is this Gospell ; for , as I told you , the Sacrament preacheth the Gospell to the eye , as we doe to the eare ; and when mercy is promised , when a pardon is promised , a generall pardon , without exception of persons , or sinnes ; my thinkes this should affect you , and bring you in : As it is said , Ier. 3. Saith the Lord , If one of you have put away his wife , will he returne to her againe ? No , but you have played the harlot in many places , and many times , and yet returne to me saith the Lord : And so I may say to every man that hears me , though thy sins be never so great , like that sin of Idolatry , like that sin of playing the Harlot , though that were frequently committed , though it were done oft , many times ; yet returne saith the Lord , if thou wilt come in , thou shalt be pardoned , and not so only , but whosoever receiveth me , saith Christ , shall be made the sonne of God. Consider this , be affected with it , let it not be in vaine unto you when you heare those patheticall speeches , 1 Iohn , He came to his owne , and his owne received him not : And againe , Oh Ierusalem , Ierusalem , how oft would I have gathered thee , &c. I say , when you heare these things , it may be you thinke with your selves , these were rebellious people to use Christ thus , you thinke if it had beene the case , if you had beene there among them you would not have done it : Well , I say , it is the case of every man that continues in any knowne sin , Christ offers himselfe , we make offer of him , when we preach the Gospell , in the Sacrament he is offered , he is made like a common dole , all may come that will , and certainly all that hunger doe come ; but when thou goest on still in thy sinnes , thou art one of them to whom Christ is come , and thou wilt not receive him ; thou art one of them , whom he would gather , and thou wilt not : No , but thou wilt goe on , thou takest the Grace of GOD in vaine , thou tramplest the bloud of CHRIST IESUS under-foot , as a common thing , thou doest what thou canst , that the death of CHRIST should be of no effect , thou recompencest to the Lord evill for good , doest thou thinke that the LORD will beare this at thy hands ? No surely , he will be revenged on such a man , on such a people as this : But you will say , it is an hard thing to doe this that you exhort us to : And therefore , that I may not onely shew you what the duty is without affording you some helpe to doe it , we will adde some things , that may invite you to come in : And take Christ thus offered in the Sacrament , and which is continually offered by and in the Gospell . And what is it that should invite you ? But two things ( to goe no fur●her ) one is the misery out of Christ ; the second is the happinesse you shall have by him : And that is the businesse we have principally to doe , at this time , that we might invite you to take the body and bloud of Christ , that is , to take the Lord himselfe , who is offered effectually and freely to you ? He makes proclamation to all that will come and take of the waters of life freely . Now if we consider what should invite the sons of men to come in , these two things will doe it , their misery out of Christ , and their happinesse by him : As the Prodigall , what did invite him to come home ? The misery he was in , he saw he could not live , he could not get huskes to sustaine him : On the otherside , in his fathers house there was bread enough ; those two together wrought on him , and brought him home : So we , when we invite men to the mar●iage of ●he Kings Sonne , that is , to marry the Sonne himselfe ; What should we say to invite them ? We bring them to consider on the one side , I cannot live without Christ ; I am undone , I perish if I doe : Againe , on the otherside , by matching with him , I shall have all by Grace that he hath by Nature : I shall be a son of God , a King , and heire of all things , I shall have all that Christ hath : I say , these two should invite us to come in ; and therefore we will doe these two . First , shew you the misery you are in out of Christ , Iohn 3.18 . saith the Evangelist there , He that beleeves not in Christ is condemned alreadie : ( Marke ) he needs not a new condemnation , but he that beleeves not in Christ is condemned already ; He that hath not the Sonne , hath not life : Is not this misery enough to be in a state of condemnation ? Iohn 5. Hee that obeyes not the Sonne , the wrath of God abides on him : And what is that wrath of God ? If the wrath of a King be a messenger of Death , what think you of the wrath of God ? Who knowes the power of his wrath : Rom. 9. What if he will to shew his wrath , and to make his power knowne , suffer with patience the vessels of wrath , appointed to destruction , that is , when the Lord shall come to execute his wrath on evill men , he will use all the power he hath to execute the fiercenesse of his wrath on them : And therefore it is a terrible thing to be subject to the wrath of God : But because that moves not so much , being generall , you will aske wherein this wrath of GOD is seene , and wherein more particularly is this misery in being out of Christ ; I will name but these three particulars . First , you shall be subject to Death , subject to Him that hath the power of Death : You will say this is no such misery , for are not holy men subject to death , as well as evil men ? I , but there is great difference ; the evill shall be subject to death , as an enemie , the last enemie that shall be destroyed is Death , which shewes that Death is an enemie ; I say , they are subject to Death as an enemie ; Death may come to two men , and be a friend to the one , and an enemie to the other , that which he saith , Death is the rich mans enemie , and the poore mans friend , we may better apply it , to the godly man , and to the evill man : And surely it is true , Death is the Godly mans friend , and the wicked mans enemy ; the same Death , as you know , the same messenger comes to call Pharaohs Butler and his Baker , he came as an enemie to the one , and as a friend to the other , he came to call the one to promotion , and the other to execution , so doth Death : Now Death , when that comes as an enemie , is terrible , when that comes with a sting , Death indeed without a sting is nothing ; but Death , when it comes with a sting , and the sting of Death is sinne ; this we consider not , that Death hath a sting , it is a Serpent , that often stings without hissing , without warning , it comes suddenly , it comes certainly , we see continually how men fall from the tree of life , as leaves in Autumne , we consider not this : but this is among the miseries , that we are subject to death , and this is a great misery . Those that can looke upon other miseries and dangers , and out-face them , without being daunted , when Death comes , that appales them , that looses the joints , that makes them tremble , that makes their knees knocke together : You know it is said of Saul , David professeth that he was valiant as a Lion , in his Songs of him , when the newes of Death comes , he fals to the ground , there was no strength in him : All are petty miseries to this , this is the great Giant that makes the stoutest heart to tremble at his approach . But is this all , that we are subject to death , when we are out of Christ ? No , we are subject to the feare of death likewise , which is an hundred times worse that death it selfe , Heb. 2.14 . He hath delivered us from him that had the power of death , he hath delivered us , that for feare of death were all our lives subject to bondage : I say , the feare of death , is worse than death it selfe , because death continues but a moment , it is soone gone , but the feare of death continues alwayes , a long time , like the hand-writing which kept Belshazzer in feare ; so this feare of death keepes us in a continuall trembling , this is that that imbitters all our comforts , that sowres all our joy , this feare of death , they were all their life-time subject to bondage through the feare of death : Therefore it is not said that death is bitter to him that lives in pleasure , but the remembrance of death ; all the joyes and comforts that we have in this life , what are they when they are accompanied with this , I say , ther is nothing terrible , but so farre as it is mingled with this feare : All evill and dangers are so farre terrible , as they are harbengers of death , as they are crackes to give warning of the fall of the whole house that shall never be repaired againe : Whatsoever pleasure we enjoy , this is the gall that takes away the sweetnesse of all , though the pottage were otherwise good when the Colloquintida was in them , there is death in the pot ; so I may say , when death is joyned , what sweetnesse is in them ? That is the condition of every man living out of Christ , he is not only subject to death , but to the feare of death continually . But is this all ? No , there is yet more , there is Hell , Death hath a Page that comes behinde him , that is ten times worse than himselfe , Rev. 6.7 , 8. I looked & saw a pale horse , and the name of him that rode on him was Death , and behinde him followed Hell : That is , Hell is the hooke that is hid in Death , when we are once taken with that hooke , we are kept there for ever : If Death should come without Hell , it were another matter , Death is but the lightning , it is Hell that is the crack of thunder : and shall we like children be afraid of the lightning , and not be afraid of the bolt ? It is hell that is the gate that keeps us for ever , Death is but the arrest , that carries us thither . Therefore consider what it is to be subject to Hell ; as our Saviour saith , What will that availe a man to win the whole world , and lose his soule : Consider well of that speech , What will that availe you to save all things else , if you lose your soules , as if a man should save the paring of his nailes , and lose his finger , as if he should save his shooe , and lose his foot , as if he should save the ship , and lose the fraught , as if he should save the house , and destroy the man that dwels in it ; so it is to save other things , and to lose the soule : No , it is the terrible thing , Hell , that followes Death : In all other miseries , yet this is our comfort , that Death will come in the end , and put a full point and period to them ; but this second death , Hell , is such a death , as hath no other death to end it : Therefore , as wee say , But for hope the heart would breake ; surely there is no hope , and therefore there is a breaking of the soule , aswell as torment of the body : Therefore consider what Hell is , what eternity is , this is the misery we are in out of Christ , you are subject to the feare of death , you are subject to Death , and to Hell too : Death is but the Stalking-horse , it is Hell that is the Fowler , that hath the peece and the shot to destroy us utterly . And therefore consider what case you are in out of Christ , what misery you are in out of him , that when Hell and Death come ; as she said , Vp Sampson , for the Philistims are on thee ; so , when we shall say , Hell and Death is on you , and your haires are cut off , that is , Christ is gone from you ( for the cutting off his lockes , was but an embleme that God was departed from him ) I say , when they are on us : If Christ be away , what a case are we in ? Shall they not take us and carry us to that prison , there to lye for ever : Therefore consider this , it is certaine the destroying Angell will come , and commonly he comes in the night ; Death commeth when thou least lookest for him , as a theefe : I say , the destroying Angell will come ; What will their condition be then , when there is no sprinkling of the bloud on the doore-posts of thy soule ? It is the case of every man out of Christ ; What are we out of him ? when the avengers of bloud , when the pursuers shall set on us , and pursue us , from whom we cannot flie . And when we shall be shut out from the hornes of the Altar , when we cannot come to Christ , the Citie of Refuge , it is a terrible thing , if we consider it seriously . It is said that Aaron , when he caused the people to commit that sinne , or was an instrument rather , it is said that he left the people naked , why ? because he deprived them of the presence of the Lord : Now when Christ shall be taken from us , when we are without him , when we are deprived of him , are we not naked ? is not the hedge broken downe ? there is nothing left to shelter us ; what are we without him ? but as the Conneyes out of the rockes , that have nothing to shelter us from the devouring Lion : Now Moses was but a type , it is Christ that holds the hands of God that he cannot destroy us , it is he that stands in the breach , and keepes out the inundation of evils , that we be not over-whelmed with them ; he is the Arke of God , that causeth the house of Obed-Edom to be blessed ; and we have more cause to take to heart the want of him , a thousand times , than they had to lament the losse of the Arke , when it was among the Philistims , for the Arke was but a type of Christ : This is the case of every man living out of Christ. I but , you will say , Christ is mercifull , he is very ready to forgive , I hope I am not out of him , but he is ready to receive me ? It is very true , he is mercifull , but to whom ? surely not to the wicked , he holds not the wicked innocent ; so speake plainly to you , Whosoever continues in any knowne sinne , be it never so small , to such a man Christ will not be mercifull : No sinne shall have dominion over you , Rom. 6. for you are not under the Law , but under Grace : As if he should say , there are none whom Christ takes to himselfe , and puts into the condition of Grace , but he frees them from the dominion of every sinne , there is not one ruling lust there : You know there are many paths that lead to hell , the way that leads the right way is but one , errour is manifold ; there are a thousand paths that lead the wrong way , and will not one path lead to hell as well as a thousand ? He that is in Christ hath crucified the flesh , and all the affections , there is not one raigning lust there ; so that as Antichrist had his marke , and they received the marke of the Beast : So Christ hath his marke too ; as you have it , Ezek. 9. The Writer marked all that mourned , God set a marke upon them , and he sets a marke upon all those that he is mercifull to . You will say , what is this mark of the Lord ? You shall finde , 2 Cor. 5.17 . Whosoever is in Christ , he is a New Creature , that is the marke of the LORD IESUS : And therefore , if thou wouldest know whether Christ will be mercifull to thee , consider if thou finde that marke there , Art thou a New Creature ? that is , art thou made all New , as if thou haddest another soule dwelling in thy body , for thou must not be new by halfes , thy whole spirit must be New. Againe , if you will come more properly to this marke , you shall finde , Ephes. 1. 2 Cor. 1. what it is , The Seale and marke that Christ sets , is his Spirit : Whosoever hath not the Spirit of Christ is none of his : You know Merchants set seales upon their goods , to know them , that when they meet with their seale they may say , This is my parcell of goods : So it is in the multitudes of men : All that Christ will be mercifull unto , he sets his seale on them , and where he finds his seale and his mark , those he knowes to be his ; That Seale is his sanctifying Spirit that he hath given us , it is as a Seale or earnest , 2 Cor. 1. and Ephes. 1. He hath sealed us with the Spirit of Promise : that is , with the Spirit that he hath promised to us . So consider if thou have that Spirit then , to sanctifie and to change thy heart , to make thee another man than thou art by nature , to enable thee to do more than thou canst doe by nature ; If thou have not this seale of God , thou art yet none of his : But you will say , I have the Seale , I hope I have the Spirit : Well , it is well , if thou hast ; but know this , that Christ never gives that privie Seale and Signet of his , that inward Seale that none knowes , save those that have it ; but there is a Broad-seale likewise that followes , that Seale spoken of , 2 Tim. 2. This foundation of the Lord remaineth sure , and hath this Seale , The Lord knoweth who are his , and let them depart from iniquity that call upon the name of the Lord ; hee addes to that other , a parting from iniquitie , from all kinde of iniquity , there must be none exempt place in thine heart , nor in thy life , wherein thou wilt have a priviledge , thou continuest not in the least sinne , but departest from all iniquity , then thou hast this Seale aswell as the other : If thou want these two Seales , if thou be not a New Creature , if any sinne have dominion over thee , if there be one living lust in thee that is not mortified , that is not healed , I assure thee thou never haddest yet any part in Christ : and if thou be out of Christ , thou seest what thou art subject to , to the wrath of God , and you see the particulars , you are subject to death , you are subject to the feare of death and to hell ; and this is the case of every man out of Christ , and me thinkes this should somewhat move us to come in , and to take him . But this is not all , that which we have by Christ may invite us a great deale more forcibly : If we could but open the Casket , and shew you the Iewels , or if we could but unlocke the treasures that are hid in Christ , it would bring a man in love with him , it would make men doe as Paul , Account all drosse and dung , that they might have him . Well , though we cannot doe it fully , yet we will endevour to doe it a little : You will say , What shall we have by Christ ? First , you shall have life by him , Iohn 6. the place spoken of in the beginning , He that beleeves in me , shall have eternall life , and I will raise him up at the last day : When he comes to speake of water to the woman of Samaria , Iohn 4. when hee would commend to us a motive to stir us up to come and take him , and to drinke , &c. he saith , Hee that drinkes this water shall thirst no more : That is , he shall live for ever ; it is water that shall keep life in him for all eternity ; when she heard this , she harkens to heare of water that could keepe life for ever . When you reade the story in Genesis , that the Angell was set with a sword shaken , to keepe man from comming to taste of the tree of life ; you should thinke with your selves , if the Angels were removed now , or there were a man so happy , that the Angell would give way to him , that he might come and eat of the tree , and when hee had eaten to live for ever , you thinke that man in an happy condition . Now the Lord doth say , Revel . 2. He that overcomes I will give to eat of the tree in the middest of the Paradice of God : That is , he shall eat of me , and live for ever ; this is the great happinesse we have . When Christ would use a compelling argument to move , Revel . 2.11 . Hee that overcomes shall not be hurt of the second death : Why , is it so great a matter ? Oh that is all , not to be hurt of the second death : The first death is nothing ; the first death is but the doore , it is but the gate that leads to the passing thorow ; the first death is but a going over the threshold , the breadth of it is but a step , and the length of it is but a moment of time or two : But the second death , there are the chambers of death , as Solomon speakes , where you shall be led from one misery to another , and where you shall dwell for ever : And therefore consider this , if you take Christ , you shall not be hurt of the second death : I beseech you consider seriosuly , reckon nothing so sweet ; if this life be sweet , that is but a spanne long , is not abundance of life much sweeter : It is naturall to every man to desire immortility , if you could but have this life continued , let every man aske his owne brest what he would give , that his life might be continued , that he might be immortall ? If there were such a thing as the Alchymists speake of , I could draw out the threed of this life to keepe it firme and even as they dreame of ; what would you give to obtaine ? And will you not regard this that will doe that indeed ? Will you not take Christ , which is life indeed , which will give you another life of immortality , for you must know that it is not immortality simply that man desires . The Naturalists were deceived in that , for a man had rather not to be than to be in misery : And the soule in hell are immortall ; and therefore it is not immortalitie that we desire simply , for death is not the extinguishing of life , but the misery of life : And therefore , where the Scripture speakes of the losse of the soule , it is to be meant thus ; a mans finger or his joynt is lost , when it is seized on by any incurable sore : So when eternal misery is on the soule , then the soule is lost , and yet you have the joynt still , you have the soule stil , you have life still : and therefore it is not immortality simply that we desire , if we consider what it is , but it is happinesse , it is such a life as is not only immortall , but happy withall : this life Christ hath promise , we shall live , and an happy life , such as S. Paul expresseth , 2 Cor. 5. saith he , We desire not to be unclothed , but to be clothed upon , that immortality might be swallowed up of life : As if he should say , consider with your selves , you that love this life so well , that you neglect that which is to come , saith he , we love our lives as well as you , we are not weary of them , no more than you are , we desire not to be unclothed , no , but we desire that immortality may be swallowed up of life , how swallowed up ? as we see a rude draught in a picture , swallowed up with the picture when it is perfected , as child-hood is swallowed up of manhood , as the glimmering light is swallowed up of the perfect light ; so their immortality is swallowed up of life , that is , if there be a small poore glimpse of comfort here , saith Paul , we would not be rid of these , we would be content to have these as well as you , onely wee would have them swallowed up of perfect life , we would have imperfection swallowed up of perfection : And therefore Iob saith , I will wait till my change shall come ; he saith not till my destruction come , till my perishing come , or till my death come , but I will wait till my change come : and he that changeth doth it for the better : If you will take Christ , you shall have this immortality and life , perhaps you will say , but I could be content to have this temporall life continued : And haply , my brethren , if the Lord would make that promise , that he would proclaime to men that they should have immortall life here , it may be he shall have more followes than now he hath , when hee promiseth immortall life in heaven : but to take away that in a word ; I say , it is a foolish choice , if you might have it : For what have you heere ? Here the body is tormented with diseases , the spirit is wearied with vexation , and the state is assualted with losses and crosses ; evill things wound us with sorrow , and the good things we here , doe but infect our affections , and weary us still , and yet they whet our tired appetites with a new edge . In a word , every condition here is pestred and troubled with businesse ; one invites and drawes on another : we are hampred with succeeding fetters , and makes this short life more short than it would be with carefull griefe , with bitter feares , and with corrupt joyes ; and at last , all cut off and end , as many men many times spread their branches and flourish ; their estate over-swallowes their wishes , their suceesse excceds their desires : now on a sudden , this pompe is no where to bee found , their desires vanish , the floud of their wealth is dried up , the owners and their goods perish together ; they will not see this by experience . What is it in this life you would have , if there were immortality ? But I say , it cannot be so , that is not so ; you cannot have immortality in this life , but as evidently as you see the heavens roll about evey day , so plainly we may see , if wee will take it into consideration , mankinde hurried along with an unwearied motion to the West of his dayes ; their posterity posting after them by an unrepealeable law of succession : our fathers you know are gone before , and we are passing , and our children shall follow us at our heeles : that as you see the billowes of the Sea , one tumbe on the neck of another , and in the end , all are dashed upon the shoare ; so all generations and ages in the end , are split on bankes of death , and this is the condition of every man ? Is it not our wisdome then to provide for another life ? Certainly , if there bee any wisdome in the world , it is wisdome to remember our latter end . The wisest among the Heathen were wont to say , There should bee nothing but a meditation of death : that is , a wise man though the course of his life , should be still fitting and preparing himselfe for death ; and shall Christians ●me behinde them ? It was a wise speech of Peter to our Saviour , Lord whether shall we goe , thou hast the words of eternall life : as if hee should say , there is no motive to that , surely we will not leave thee : therefore , I say , consider , here we are but Tennants at will , wee may be turned out of doores to morrow , therefore let this be a motive to win to Christ , you shall have life . But you will say , I hope death is farre off , yet I have time enough : well , take heed thou be not deceived in that , for ther is a collusion there : as the Painter by collusion of colours , makes a thing seeme farre off , when it is neere at hand : so wee by our folly and vanity , our fansie mis-apprehending of things , we looke on death as farre off , when it may be it is at our heeles , at the next doore ; thou knowest not how soone thou maist meet with it , therefore say not , it is farre off ; but thinke with thy selfe , goe sit alone , but a little time together , and then think with thy selfe I must die ; it is appointed to mee as to all men once to dye : Consider , if a man might dye twice or thrice , perhaps he would be ready , he would be prepared ; but consider thou must dye but once , if thou be not prepared , there is not a second oportunity : and then consider thy soule is immortall in another place , it must live for ever . And then remember Christ saith , thou shalt have life , if thou take him , thou shalt live for ever : then thou wilt finde it an exceeding blessing worth the having , it is that that may wooe you and win you to come in and take Christ , to love him , and to serve him , and to obey him ; certainly if you will not now be moved with it , yet when death shall come , then you shall finde that beyond all the treasure , to have that white-stone with a new name in it : that stone was a signe of absolution that a man was quitted , that his sins are forgiven , that he hath interest in Christ and eternity , that eternall life is for him in heaven ; this is the first motive to win you to Christ. Secondly , if you will come into him , you shall have all your debts payd , you shall bee under cover , that is , you shall have all your sins forgiven , that when the creditors come with an arrest , with a judgement and execution , you may be able to say ; no , they are none of my debts , goe to my husband , hee must pay them and not I : I say , when you have Christ when Satan shall come , and when sin shall come , you may put them over to Christ ; for now you are his and he is yours , he hath taken our debts on him : is this a small thing ? Psal. 32.1 . saith David , Blessed is the man whose sinnes are forgiven , and whose iniquities are covered : marke , Blessed is the man whose sins are forgiven . Perhaps if one of us should seeke a happy man , we would say , that he is a happy man that lives in health and in wealth , in credit and abundance of all things : he that hath the favour of Princes , hee that hath some notable excellencie to make him famous among men , some such thing wee take for happinesse : But when David comes to looke through the world , and all the felicity in it : oh saith David , Hee is a happy man that his sinnes are forgiven ! And there is good reason for it , because when our sin is forgiven , wee are reconciled to God , and God onely can make man happy . For wherein doth happinesse consist , but in a freedome from all evill , and in enjoying of all good , you know this is happinesse : Now sin , is it not the first linke in the chaine of ills ? As the under-wheeles in a Clocke or Watch depends upon the first , so all miseries depend upon sin , as the Master-ill of all ; take away that and all the wheeles stand still , they move not a jot to doe us the least hurt : take away sin , take away all ; this ill in sin is a bar , and stops from us all good things ; take away sin , and you shall enjoy all that in abundance that your hearts can desire : If you have not your sinnes forgiven , what will it availe ? If you come to a Prisoner and tell him , you shall have the best Lodging , you shall have a Pallace , you shall have Orchards , and Gardens to walke in , you shall have Gold and Silver , as much as you will desire , you shall have honour put upon you : would not he answer ? Alas , what would all this availe without a pardon ? So I say to men , that magnifie the things of this world so much , and remission of sins they thinke not of ; I say , what is all this , will it availe without a pardon ? No , therefore this is a great motive to bring us into Christ , that our sins may be forgiven . Therefore that great promise went of the Messiah , that when he should come into the world , he should save his people from their sins : and this is a mercy , which though you may slight now in health and strength , yet when the times come that God shall charge sinne upon your consciences , that they feele the weight and burthen of it , you shall finde no mercy like to this , that you may come to have your sinnes forgiven ; then he that bringeth the glad tydings of peace , his feet will be beautifull : the thing is the same if wee had hearts to consider of it : if we were poore in spirit , if we knew what sinne were , if wee had ever felt the bitternesse of Satans yoke , that wee were weary of it , wee would come in and reckon it a great matter , to have our sins forgiven : this is the second : I shall prosecute the rest at some other time . The end of the Second Sermon . THE CUPPE OF BLESSING : DELIVERED IN THREE Sermons , upon 1 Cor. 10.6 . The Third SERMON . 1 CORINTH . 10.16 . The Cup of blessing , that we blesse , is it not the Communion of the bloud of Christ ? The bread that we breake , is it not the Communion of the body of Christ ? THE point you know we have delivered out of these words , is this , That in the Sacrament , there is a true reall Communication , or giving , or offering of Iesus Chri●t ; of his body , and of his bloud , to all worthy receivers : Wee have shewed you the difference , betweene the Papists and us in this point . They will have here , a reall corporall presence of Christ. We say , it is true ; but it is Spirituall , but it is Mysticall , but it is Sacramentall . We have shewed you the reasons , by which wee refelde that opinion of theirs ; That there is no necessity , neither in regard of the thing , nor in regard of the words ; and if there be no necessity we may not grant it : other reasons we shewed the last day ; but not to stand to repeate them . The last day , ( because they stand so much on Fathers ) in this point , we shewed you the opinion of divers of them : Of Origen , or Athanatius , Ambrose , Tertullian , Augustine , and the rest . To that wee will adde but this , to cleare that point con●erning the opinions of the Fathers . You shall finde that Ireneus that lived within seventy yeares after the death of Saint Iohn , is cleare in this point ; That the Bread and Wine , are but Sacraments and Figures of the body and bloud of Christ : after him thirty yeares , lived Clemens Alexandrinus , Tertullian and Origen , for they lived much about a time . Origen was the Scholer of Clemens Alexandrinus ; these do as evidently explaine it , as any of our Divines , though not so distinctly , because the controversie was not then moved : and therfore you must not expect so full and so cleare and distinct expressions , as you have in these times , when wee have more occasion to doe it . I will not trouble you with Citation , lest I spend time too much : but you shall finde it so in them . After their time , Augustine expresseth it so fully , as that Calvin , or Beza , hath not done it more clearely , as I shewed by some Allegations out of him the last day . From his time I doe not finde , that this opinion of theirs had any footing in the Church , till the time of Damascens , that lived in the yeare , seven hundred thirty . He was the first that began in the Easterne Churches : this opinion of transubstantiation , Chrysostome hath sore hard speeches , but such as may well be interpreted ; if you looke on him in the tract of his writings , you shall see evidently , that hee never dreamed of any such reall presence as the Papists affirme . But I say , Damascene was the first that set this false opinion abroach in the Easterne Churches , in the Greeke Churches about a hundred years after . In the Western Churches , in Italy , and those parts , it began a little to bee set on foot , in the time of Carolus Calvus Emperour ; who being troubled with that controversie set Bertram a work , a Presbyter , a learned man , one of the most learned of those times ; and desired him to expresse his opinion in that point : Hee writ a learned booke of it , and so the controversie continued in good state and condition , till two hundred yeares after , or lesse , betweene one , and two hundred . And the first man that began to infuse this poyson into the Church , was one Lanfranke , Arch-Bishop of Canterbury in England : a man learned , but very pernitious to the Church . After his time , the opinion began to bee somewhat hot : and then Beringarius writ against it ; who upon his condemnation retracted it , but before his death repented the retraction ; and upon writing his retractation , it beganne to bee put upon men by necessity , by the Pope : which was done in the time of Bernard , foure hundred yeares since . I have done this , that those may bee satisfied , that are not satisfied with the Scriptures , and with the reasons that were brought , but would know the opinion of the Fathers . To stand to cite all the particulars were a vaine worke : So much for that . After we shewed the falsenesse of their opinion ; we shewed in what manner Christ is communicated to us in the Sacrament : Not to stand to repeate it . Wee are now to come to those other particular blessings or comforts which we have in Christ , which should invite us to come in and take him . The next therefore is this , you have it in Matth. 11.30 . Come to me , saith he , all ye that are weary and heavy laden , and I will ease you ; you shall finde rest to your soules : that you shall have to invite you , if you will come in and take Christ , you shall finde rest to your soules : that is , looke what the haven is to a Seafaring weather-beaten man ; looke what a coole refreshing shade is , to a man that is scorched with the heate of the Sunne ; looke what a cover is to a man that is beaten with the storme to the shore , such is Christ to those that come in and take him : And therefore that we may know what this rest is , which you shall finde if you come into Christ. Let us finde out what this wearinesse is . Now in sinne you shall finde this wearinesse . First , there is a wearinesse in the service of sinne , 1 there is no bondage to the bondage of tyrannous lusts , they are hard masters , they set you to hard taskes ; if they say goe , you must goe ; if they say come , you must come . Christ sets you at liberty from this bondage , by mortifying of sinne , and killing it , as Moses did the Aegyptian , that strove with the Hebrew , which is a deliverance farre exceeding that out of the bondage of Aegypt , which was so much magnified , as much as the substance exceeds the shadow . This is one kinde of rest you shall have by Christ ; 1 you shall be delivered from the bondage of sinne . Againe , 2 there is a wearinesse in the guilt of sinne committed , which haunts us like furies , and ever and anon gives secret whippes , secret twinges to the soule ; from this Christ delivers us , For being justified by faith , we have peace with God , Rom. 5.1 . That is , the conscience is calmed , it is quiet , which before was full of horrour and vexation . 3 Againe , there is a wearinesse in the fruits of sinne , the losses , the crosses , the sicknesse , the imprisonment , disgrace ; all which are but the fruits of sinne : There is a wearinesse in these , and from all these Christ delivers us , partly in freeing us from many of these , that otherwise we should have felt ; and partly in taking away the venome and sting from those we doe feele : For that which is said of Death , Oh death where is thy victory , &c. The sting of death is sinne , it may be said of every calamitie . The sting of imprisonment , the sting of sicknesse , the sting of disgrace , the sting of all misery is sinne . What is the Adder when the sting is away ; So what are all these , when sinne is removed . You know what they were to Paul , what he endured , how many prisons he went thorow , how oft he was whipped , how oft he was stoned , how many things he suffered ; you have a catalogue of them , ten or eleven , and yet all was nothing to him ; he was happier in these than Nero was in his Palace : But what , should I give you an instance , Take Adam in Paradice , when he was in Paradice , yet when he had but the sting of conscience , you know he was filled with horrour . Paul againe , when he was sore whipped in the day , and his feet were fast in the stocks , and the sting of sinne was tooke away , and he enjoyed a good conscience ; Silas and he sung that the Prison rung of them : I say , this condition you shall have in Christ , you shall be delivered from sinne , from the sting of sinne , from the fruit of sinne ; but besides this , as there is a wearinesse in the service of sinne , and a wearinesse in the guilt of sinne , and in the fruit of sinne . So yet there is more wearinesse . There is a wearinesse in the habite of sin , 4 ( for sin is to the soule , as sicknesse is to the body . ) Now a man that is sicke is weary of every thing , he is weary of sitting , he is weary of lyving ; so the soule while sinne abounds in it , is weary of every thing ; a man is weary of himselfe , he is weary of his owne company . Now when Christ comes , he takes away this wearinesse , and gives grace , which is to the soule as health is to the body , that cures all the distempers and give ●●st unto it , but yet there is more than this . There is a wearinesse in all that sinne toucheth , 5 in all the conditions of this life there is a wearinesse . A man is weary of solitarinesse , and he is weary of company , he is weary of businesse , he is weary of idlenesse , he is weary of high condition , for that is subject to Envie , as the wind is most boisterous upon the top of hils . And he is weary againe of low condition , for the valleyes are over-low , there a man is still subject to injuries , and to be trampled on ; that place us where you will , by reason of sinne it makes every condition weary to us . But Christ comes to take away this wearinesse , likewise by teaching us how to accommodate our selves to all conditions , by teaching us how to want , how to abound , how to bee well , how to be sicke , how to live , how to dye , and this he doth by giving wisdome ; for folly will quarrell , at the best condition : wisdome makes the worst condition comfortable . This the Lord doth : thus hee delivers you from the wearinesse of sinne : this rest you shall have if you will take him , because when he comes into the soule , he casts out sinne , the cause of all these Tempests . As Ionas when hee was cast out , you know then there was a calme : I say , such rest you shall have in Christ ; out of him , there is nothing but trouble , and disquiet , and restlessenesse : and this is the third benefit , that 〈◊〉 invite you to come in and take him . Come unto me you that are weary , and you shall finde ease , and rest to your soules . And now , what would you have besides ? There is nothing that your hearts can desire , but you shall have it in him . And because we are so much moved with sensible things ; the Scriptures sets forth the good things we have by Christ , under notions of such things as are sensible , as we feele the sweetnesse of them , as wee can taste in this world : that is a kingdome , riches , peace , godly apparell , &c. First , therefore if you will come into Christ , you shall have a Kingdome : the Kingdome , that is the Epitome of our happinesse , and the journeyes end to all our desires . You know when the Messias was to come , what expectation the Iewes had of a kingdome that should bee restored to them : how frequent are the Prophets in setting forth the glorious lustre of that kingdome ; When the Messias came it was fulfilled , for saith he , Matth. 3. Repent , for the kingdome of God is at hand : and , Feare not little flocke , it is your Fathers will to give you a Kingdome : and Rev. 1. Hee hath made us Kings and Priests . You will say , wherein is this Kingdome ; wherein doth this kingdome consist ? Looke to all the properties of a Kingdome , and you shall finde all in this : First , one thing wherein the freenesse of Kings consists , 1 is , that they have their liberty ; others are Subjects . Now , what is liberty ? Liberty is nothing else , but a power to live as you will. This you have by Christ ; because , he gives his spirit as soone as you take him ; hee sends his Spirit into your hearts , that rectifies your will , that sets all right and strait within us Now when your will is rectified , you will that which you ought ; when you have this , you live as you list , because you list not to doe but that which is good : and so you have liberty in Iohn 8. The Sonne shall make you free ; that is , you shall be subject to nothing : as Paul saith , wee will bee brought into subjection to nothing ; we will not be subject to lust , wee will not be subject to any thing , you shall serve nothing , as he saith . Wee are bought with a price , wee are not the servants of men ; we need feare nothing . Luke 1.74 , That being delivered from the hands of all our enemies , we might serve him without feare ; because when you feare him , you need feare nothing besides . As the true Serpent ate up the false ; so the true feare eates up the false . When you are in him , you are at liberty , you are delivered from all your enemies . Take any other man , still he feares something , hee feares death , hee feares sicknesse , hee feares losse of friends , hee feares losse of the favour of the Prince , hee feares the losse of something or other . But when a man is in Christ , he is delivered out of the hands of all his enemies ; hee need feare nothing ; for what should hurt him ? It must be some of the creatures : but all they are like Mastives rated by the masters command , as it is onely the master that can doe it , and he doth rate them that they shall not flie in the face of his friend , though they may assault his enemies : and doe but thinke with your selves , what a happy condition it is , what safety you have in Christ , that nothing can hurt you , and therefore we are bidden be in nothing carefull . If any thing could hurt you , we might bee carefull in something , No , saith he , Be carefull in nothing , Christ takes care for you : nothing shall hurt you , and so , All things shall worke for your good . And if so be then nothing can hurt you , this is that you shall have by Christ , one thing , you shall have liberty . 2 But another thing wherein a Kingdome consists , is Plenty : that is , you shall have abundance of all things . What was Salomons Kingdome ? And what were other kingdomes of the world but plenty of all things ? What shall we have then , you will say ? Shall we have Meate and Drinke , Houses and Vines ? No , those are too base things for the Kingdome of God to consist in , Rom. 14.17 . The Kingdome of God consists in righteousnesse , holynesse , peace , and joy in the Holy Ghost : that is , there shall bee a rectitude in all your soules , that it shall be free from disorder , from distemper , from obliquity . Besides , 3 you shall have peace , that is a companion of a Kingdome ; you shall have peace , that is , your soules shall be quiet , there shall be a serenity there , as the Sea is when it is without wind or storme . Againe , you shall have joy , your hearts shall be filled with the consolations of the Spirit , these things you shall have if you will come in to Christ , which goes farre beyond the pompe and plenty and abundance of any other Kingdome . But besides this , That you shall have the liberty , the plenty , and abundance of Kings ; you shall likewise have the power of Kings : as the Apostle saith , The Kingdome of God , is not in word , but in power ; that is , you shall not onely say , I wish I could live a holy life as others doe ; I wish I could mortifie such and such lusts ; I wish I could abstaine from such sinnes , and doe such duties , but you shall have power and ability to doe them . I am able to doe all things , saith Paul , through Christ that strengthens me . Againe , besides this , you shall have the victory of Kings , you shall be overcome of nothing , to be in disgrace , to be in Prison , is not to be overcome . But to be diverted from a mans way , to be put besides his intention , to fall from a mans stedfastnesse , this is to be overcome : Thus saith the Apostle , We are in poverty , but not overcome : Such Kings were all the Apostles , they marched as Kings in the world , they triumphed over all the oppositions they found , they tread under foot Satan , and the power of the Enemie . 3 Againe , besides all this , you shall have the glory of Kings : For what are you , when you come to Christ , but sonnes of God , heires apparant , in Psal. 45. Princes in all Lands , others are but Princes in their owne dominion , but he will make you Princes in all Lands . But you will say , we see no such things . No , but Eccles. 10. You are Princes , though you walke on foot as servants ; and they are but servants , although they ride on horse-backe like Princes . Therefore , 1 Ioh. 3. You are the sons of God , but it appeares not yet what you shall be : When we have acted our part , and are gone off the stage , when the part that we have sustained shall be taken from us and them ; then they shall appeare that they are servants , and that those that are come into Christ are Princes . You will say , This were a goodly thing , if it were a reall Kingdome ; but these are imaginary things . I answer , it is not so , the kingdome of Christ is as reall as these outward externall kingdoms are , and why should it be worse esteemed , because it consists not in outward things ; for what is the body but the sheath , the sachell , the shell of the soule , it is the soule that is the man , the perfecting of the soule , is perfecting of the man. Therefore , the kingdome that is spirituall , must needs be beyond that which is outward and corporall , especially such a kingdome as this , that consists not in the titles of authority , but is such a kingdome , as the wise Philosopher speakes of , saith he , Some , nature hath made Kings , as the Eagle the king of birds , the Lion the king of beasts ; there is an excellencie in some , and those Nature hath made Kings . I say , such Kings Christ will make you ; for when the Kingdome of Grace comes into the heart , it puts a Royall disposition into you , it makes you excell other men , as much as Eagles excell other birds , as much as Lions excell other beasts , as much as Lilies exceed other flowers , such a Kingdome you shall have , if you will come into Christ , you shall have the liberty of Kings , the abundance and plenty of Kings , the power of Kings , the victory of Kings , and the glory of Kings : And this is the fourth thing you shall have by him , if you will come in and take him . But is this all you shall have by him . No , You shall not have an empty kingdom ; but you shall have riches with it ; Christ will make you rich , and Riches you know is that which all the world seekes after . In Revel . 3. I counsell thee , come and buy gold tried by the fire , that thou mayest be rich : And Revel . 2. to the Church of Smerna ; I know thy poverty , but thou art rich . Luke 12. Such are those that are rich in the world , and not rich towards God : So that there is another kinde of Riches , the Riches that Christ gives : And what are those ? Riches are but a Metaphor , that is , you shall have abundance of good things ; for if we have much , if it be drosse it is not Riches ; if we have gold , if we have little , it is not riches ; but when there is that which is precious , and abundance of it , then it is said to be Riches : I say , you shall have abundance of good things by Christ. But you will say , what are those ? First , you shall be made rich in all graces , in faith , in love , in patience , in temperance , in meeknesse , these are riches , these graces you shall have from him , that shall make you ready to every good worke , as you have it , 2 Tim. 2. You shall be vessels of honour prepared for every good worke : It is a Metaphor taken from vessels , that as you would take any vessell , as a Salt , or a Spoone , or a Cup , they are fit and ready for your service that they are applyed to : So if you would know what you shall have by these Graces , when we tell , you shall have Grace ; they shall fashion and fit your hearts , as vessels are fitted for the doing of all the duties of new obedience : this you shall have by grace , and without these graces you are able to do nothing : as without the faculty of hearing , without the faculty of seeing , without the faculty of memory , you are not able to doe any of these , but with them you are able to doe them ; with facility , without wearinesse . A man that hath the faculty of seeing , sees easily : the eye is not weary of seeing , nor the eare of hearing . This benefit you shall have ; you shall be made rich in these graces , that shall make you ready to every good work , it shall fill your lives with the fruits of righteousnesse . As when a tree is full of sap , it will soone bee filled with blossomes , and with fruite . So will you when you are rich in grace ; therefore the Saints are said to be rich in all speech . Why ? For they were rich in knowledge first , and every grace ; that is the way to make you rich , to be rich in grace . But is this all ? No , you shall likewise be rich in good works ; as Christ saith , Iohn 15. Without me you can doe nothing , but by me , you shall be able to doe all things . But you will say , what are these riches worth , to bee rich in grace , and to bee rich in good workes ? They are much worth every manner of way : for first , why doe you prize riches , but because they can procure any thing that you need ? If you need Wine , if you need Bread , if you need apparell , if you need convenient houses , riches you know will procure them of the hands of those that have them , when you want them : So these riches will procure at the hands of God , what you need . If you need counsell in difficult cases , if you need successe in doubtfull businesse , if you need health when you are sicke , these riches will fetch them in for you ; as they did to Hezekias when he was sicke , Lord thou knowest that I have served thee with a perfect heart . And what then ? Therefore give me health , and hee prevailed : it will bring you friendship when you need it from your enemies , that can hurt you , and are ready to doe you hurt : as Iacob , you know what a feare he was in of Esau , but when hee went to God hee prevailed with him . When you are in the jawes of death and would have life , this will procure it at Gods hands ; as it oft did to David , Psal. 116. When the snares of death had compassed me about , I sought unto thee and thou deliveredst me ; I say , this you shall have by these riches , whatsoever you want it will fetch in to you . For as it is said , sin lyes at the doore to doe you hurt at one time or another . So you may say of grace , of the good workes you have done , they will doe you good one time or another : for as it was with Cornelius , his prayer and his good workes came into remembrance before the Lord , when it may be himselfe had forgotten them : So I say , God will remember all these ; and as ye therefore reckon riches precious , because they will set men a worke , to doe you service , to doe you kindnesses : and Riches can doe no more than men can doe , and they are precious because they set men a worke : these set God a worke , and they will do as much for you as God can doe . Now these are riches indeed , as farre exceeding the others , as the helpe and power of God , doth exceed the helpe and power of man ; because they set God a worke , they will fetch from the Lord whatsoever you have need of . But besides this I say , they can doe much for you every manner of way . Another property of riches is , to make a man undependant , to make him stand on his bottome ; as rich men say , I can live by you , and without you : So those that are rich in grace and good workes , they may say to the world , and to the shop of vanity in it , as Paul saith , They are drosse , I have better things provided ; I can live by you , and without you ; this you shall have by Christ , and there is no way to have independance but this : but besides , this is our comfort beyond all , that these riches will stand you instead in the day of dearth . For why doe men gather treasure , but for a day of dearth , for a time of poverty , for a time of necessity ; for hee saith , then my treasure will stand me in stead . I say , such treasure is this that you have by Christ , when death comes which is a time of spending , and not of gathering , then this treasure shall stand by you to sustaine you , to comfort you , to uphold you ; all this you shall have by these riches that Christ gives you , and this is a small thing ? Take two men when death comes , when the time of need comes ; take one that is rich to the world , and another that is rich to God and rich in good workes ; ( now by good workes by the way ) know that I meane not almes-deeds onely , for that is the errour of Papists : but by good workes I meane also , the laying up of many faithfull prayers , the keeping of simplicity and sincerity in all our conversation , the keeping of a cleare conscience to God and men , the serving of God with a perfect heart , these are the riches I say . Take two men , the one rich in these kinde of riches , another that is rich to the world ; when these two die , which of the two riches would you chuse ? I say , this is a thing that may win you to come in to Christ ; he will make you rich , you shall have treasures layd up , you shall bee rich in grace , and in all good workes . But is this all ? No , you shall be rich in all kinds of blessings , in all kinds of comforts , in all kinds of priviledges , it may bee this will winne you more . In 1 Cor. 3.23 . Paul is yours , and Apollos is yours , the world , life , death , things present , and things to come , they are yours , and you are Christs , and Christ is Gods. Marke ; there is nothing but a Catalogue , an Inventory of a Christians riches , saith hee , Paul and Apollos . What are these , all the gifts and learning that they have it is for your sakes ; they are your servants , they are but men that watch over you for your salvation ; all the excellent gifts that God hath given to the sonnes of men , they are but your riches . But is this all ? No , the world is yours and all in it . You will say , we finde not this , for who hath the world at will ? Who amongst the Saints ? Though you have not , yet the misery that you finde in the world , the want of wealth as well as the enjoying of it is yours , that is , it tends to your advantage , all is but for you . As in the field of wheat we may sow , all is for the wheates sake ; the soyle is for the wheate , the Husbandman is for the wheate , the stalk , the eare , the dew , the barne , the threshing , all is to serve the wheate ; so wee may say of a Christian in this world . The world it selfe that is the field , is but for the wheate , for Christians : the Husband-men , Paul and Apollos and Cephas are but for you . And if you object ; but alas , wee have many bitter ●●ormes and afflictions , for all you make these promises unto us . It is very true , but all these are for the wheate ; as you know the wheate must have a summer and a winter , it must have frost and snow it must have wet and drie , or else it will not ripen : no more will you , you must have weale and woe , you must have affliction as well as prosperity ; but this is for your comfort , all is for you : the world is yours . Is this all ? No : life is yours , death is yours ; that is , this life is nothing but a fitting , a preparing , a squaring of you for a better life , for eternity . Why ? But death is terrible . No , it is your advantage , for you shall dye just then , when it is best for you ; death shall serve but as a servant for your advantage . That as a man would have a tree that should grow , he lops it just in the time and season ; but trees that hee would have destroyed , he cuts them at any time . All the Saints have this comfort , that death comes for their advantage ; God cuts them not downe , he lops them not , he puts not in the sickle till they be just ripe : for death is theirs , and lest this should not be enough , he saith , things present and things to come are yours . Men will say , you promise for eternity indeed , but what doe ye for the present ? Why , godlinesse hath the promise of the present life . Yea , but if it be well with us for the present , yet we know not what may befall us . Things present therefore , and things to come , saith he , all this is yours : and if all this will not content you , I will adde one thing more , the Lord himselfe is yours ; so that take God and looke on him in his greatnesse , in his mighty power ; God that is Lord of Heaven and Earth , I say , he is yours , all that he hath is yours , all that hee can doe is yours . And therefore when hee speakes to Abraham , Abraham , saith he , I will bee thine , if thou wilt be mine , I will be to thee an exceeding great reward : you shall have God himselfe for your portion . You will say , how can God be your portion ? Yes , he himselfe is yours , for you must know that finding Mee are the best riches : Loving favour , Prov. 22. is better than life ; he that is rich in friends , is better than he that is rich in money ; and among friends , who is like to God ? It was the speech of the heathen , when he was asked where his treasure was , saith hee , Where Cyrus my friend is , that is , I reckon my friend my chiefe treasure . I say , God is your friend as hee was the friend of Abraham ; so hee is the friend of all the Saints , you have him and all that he can doe , for that we may truly say , there is no end of a Christians riches . Paul when hee considered this , Eph. 3. saith , This is a glorious priviledge , that I should preach among the Gentiles . The unsercheable riches of Christ , the unsercheable riches of Christ , hee could finde no bottome , hee knew not the measure the length , the breadth , the height , of these riches , and unsercheable riches of Christ. Wee give you but a little glimpse ; if God open a crevise of light to you to see these riches , you will be content to doe as the Merchant , to fell all for the pearle , for it is worth all that you can sell for it : I say , if you could see what it were , if you could discerne and judge of it with righteous judgement , you would regard nothing in th● world besides ; but you would then say , I will goe and take Christ , for there is riches indeed and hee is a happy man of whom God saith , as he saith of that Church , I know thy poverty , but thou art rich : So you see you shall have a kingdome by Christ , and you shall have riches . But is this all ? No : for I tell you , the Scriptures present them to us under sensible things , things that wee can feele , because that we are lead with senses in this life ; 6 he saith , if you will come into Christ he will make you a feast ; Esay saith , 25.16 . In the Mount of the Lord , he will provide a Feast , of fined Wines , of fat Wines fined and purified , of fatlings full of marrow : and frequently it is repeated in Scripture , that Christ wil make you a feast , They were sent to come unto the feast of the King , Mat. 22 His Wine was drawne , his Fatlings was prepared ; that is , any thing you shall have by Christ : you shall have a Feast . What is this ? Looke what meat doth : meat is called a feast , because it maintaines life ; and so doth this , it breeds and maintaines life , yea immortall life ; as the food is of an immortall nature , it is the bread of life . Againe , meat breeds strength ; so this strengthens you in the inward man to doe holy and spirituall duties , as the corporal meat strengthens the outward man to labour and exercise . Againe , a Feast breeds joy and cheerefulnesse ; So doth this . As the corporall feast cheeres the heart and refreshes the spirit ; so if you would know what this feast is , it is that which breeds and maintaines spirituall life and strength and cheerfulnesse . You will say what is that ? By induction of particulars what it is not , you shall finde what it is . First , it is not that which continues you in a being , for that stones have , and yet are farre from having this life . Againe , it is not that which gives you vegetation and motion and sense , for that Beasts have , and that have not this life . Againe , it is not the exercise of reason , and understanding ; for that reprobates and divels may have , yet dye the second death . What is it then ? It is that which breeds and maintaines , that holy and regenerate men live heare , and with the Angels live in Heaven for all eternity ; that which breeds that life : for you must know that the soule that is within us , hath its food to feed on , as well as the body . The soule hath its food , that is , whersoever there is the hidden man , where there is the new man the hidden man of the heart , as Peter cals it , it must be fed as well as the outward man ; it must have dinners , and suppers , and break-fasts ; if there be life , there it must have all this : otherwise , what is Christs saying when he said , Ioh. 4. I have other meat that you know not of : and what is Davids meaning when he saith ? Thy word is sweeter to mee than the honey or the honey combe . If it bee not that the soule , the regenerate man within , is fed with a kinde of foode . And what is Iobs meaning , when he said ? Hee found it better than his appointed meales ; that is , he would let his body starve ; it should want at least , rather than his soule should be deprived of the ordinary meat it should have . In this sense , Manna is said to bee the food of Angels : why could Manna bee the food of Angels ? If these materiall and substantiall soules and the Angels had not somewhat else to feed on : Manna was Angels foode ; Angels have not mouthes to eate Manna , therefore it is not the corporall Manna , that is said to be Angels foode . What then ? It was Christ that was typified by Manna , as he saith , Iohn 6. I am the true Manna , the true bread that came downe from heaven : The Fathe●s eate the same spirituall meate ; so it was then the spirituatll Manna that was Angels foode ; and if Angels foode , then the foode of our soules , for our soules and Angels feede alike . You will say , yet cleare unto us further , what this is . If wee come to eate Angels foode , you shall finde in Iohn 6. Seek not for the meat that perisheth , but for the meat that endures for ever , saith Christ , which the sonne of man shall give you , 1 for him hath God the Father sealed . Marke , Seeke the meat that endures for ever ; so then there is another feast , another meate : and if you would know what it is this is one property , it is meat that endures for ever : That is , other men when they eate , the sweetnesse is gone as soone as they have eaten ; but the sweetnesse of this continues : that is , what profit you have had from hearin● the word , what comfort you have had from praying to God , from serving God with a perfect heart ; these comforts continue for ever . As twenty yeares after a man may feele the sweetnesse of a good Sermon , of a faithfull prayer , of a good worke , of serving God with a perfect heart and a willing minde ; I say , many yeares after hee may finde the sweetnesse . So that here the Glutton hath his wish ; you know the Glutton wished that he had a long neck , that he might be long in tasting of the sweetnesse of his meat , I say , here you may bee long in tasting the sweetnesse of it ; for the sweetnesse of the meat continues here , and not the sweetnesse onely , but the strength of it continues for ever . The strength of other meate vanisheth in a day , as the sweetnesse is gone in a moment , but the strength of this endures for ever , and will make you live for ever ; that is one property of this meate ; seek this meat for it endures for ever . Another you shall finde in Esay 55. This meat satisfieth ; 2 why do you lay out silver and not for bread , and why doe you labour and are not satisfied ; come buy of mee Wine and Milke , that you may bee satisfied . Take other meate in the world , it doth not satisfie , I meane , perishing meate ; outward things they doe not satisfie : and therefore this is called a feast , because in a feast there are all sorts of dishes , there is variety of dainties , there is nothing wanting : and so saith he , if you come home to Christ ; the soule shall have whatsoever it can desire , remission of sins , reconciliation with God , joy , peace , freedome from the second death , provision , all things . In a word , as in a Banquet , in a great Feast , there is all sorts of things ; you have sweet odours you have musique , and all variety of dishes , all sorts of wine : So saith he , if you will come home to Christ , you shall have all things that your heart can wish and desire . Now , there is nothing in the world that can give satisfaction to the soule , you shall never have all things else ; but as Christ saith , If you drinke of other water , you shall thirst againe ; this is that which satisfieth , because all other things are but particular . Health , you know , will serve but against sicknesse . Wealth and profit will serve but against poverty . Credit and honour will but serve against disgrace . The soule now is of a greater latitude ; it is onely God , the universall good , that can make a great Feast to satisfie it , he onely can fill all the corners of the soule ; none can make a Feast to satisfie the soule but onely the Lord , because he is the universall good , hee fils the soule every way . Other things doe but weary , they satisfie not ; when a man hath all hee can have , something more he would have , though he know not what : I say , there is nothing can satisfie but the Lord onely , it is he that makes the Feast ; and thence is that speech , Why doe you lay forth money , and not for bread ? Why doe you labour without being satisfied ? But yet there is one property more , by which you shall know what this Feast is : it is a continuall Feast , that is , it is not onely a Feast : but as I said before there is a continuall tract , a continuall streame of comfort without interruption or intermission ; A good conscience is a continuall feast ; that which is said of a good conscience , may bee said of this Feast that Christ shall make you . Other feasts be not continuall , the sweetnesse of one bit is gone , before another comes ; and when you eate well and are satisfied , you desire no more , you are glutted with it , and there is an end : but it is not so here with this meate in this Feast , because here both the appetite and the meat continue ; therefore I say it is a continuall Feast , because both the stomack and the Feast continue , they last and endure : the stomack and the Feast , the desire and the object ; that is , your drinking shall not take away your thrist , and your thirst againe shall not want drinke : and that is the meaning of that , Eph. 5. saith he , Bee not filled with Wine , wherein is excesse , but be filled with the Spirit . Marke , the meaning of that is this , saith hee , if you taste Wine and the sweetnesse of it , in time you are subject to excesse ; when you drinke a little your thirst is gone , goe further and there is excesse . But now come to spirituall things , your desire continues ; still there is thirst , and still there is drinke ; you shall still have a strong appetite , and you shall still have meate , one takes not away another , there is a continuall feast , and therfore be not filled with Wine wherein is excesse : that is , the pleasure of it is soone gone ; but be filled with the Spirit that shall refresh you , more than any cups of Sack , than any Flagons of Wine . I say , this comfort you shall have , that this feast shall continue with you . When sicknesse comes , what will other things doe us good ? Take all the comforts in the world , they admit interruption . If a man live in abundance of all things , yet many cases there are , many troubles , wherein hee shall have no comfort from these , but this feast shall continue with you , it shall lye downe with you ; it will goe with your sick beds to you , and there a good conscience will be a continuall Feast ; it will goe to prison with you , and there it will refresh you ; it will passe with you through ill and good report , and there it will comfort you ; it leaves you not in death , but there and in all the changes of this life , it shall be with you to refresh you , and to cheere your spirits more than any Cordiall : this you shall have by Christ if you will take him , such a Feast he will make you . But you will say , we finde no such thing , wee finde no such sweetnesse in Christ. It is because you are not hungry . Come and tell such an one as Paul was , of such a banquet ; oh , how acceptable would it be ! Come and tell a dying man that hath felt the bitternesse of sin , the fiercenesse of Gods wrath , such a man would come as an hungry man to it , to such a man it would be meat and drinke indeed ; and so it would be to you if you were hungry . Where there is a great Dole made , the poore come , those that are hungry come : so the poore receive the Gospell , those that are hungry will come , and to those it is a Feast . And therefore as Christ concludes his Sermon , when hee had spoken of things belonging to the Spirit , things belonging to eternall life , saith he there , Hee that hath an eare to heare , let him heare : as if he should say , Wee propound to you these things , but if there be not an heart within , if there bee not an eare to heare , all our labour is lost : So I say , except you have that taste , that you taste how bountifull the Lord is , and what a Feast Christ hath prepared for you ; all our labour is to no purpose . But is this all we shall have by Christ ? Sure here is much ; you shall have a kingdome , you shall have riches , you shall have a feast , I will adde but one . You shall have gorgeous apparell ; 7 a thing that we prize to be somewhat , out of the weakenesse of our flesh so trifling as that : yet because we prize it , it pleaseth God to set out the glorious condition we have by Christ under this notion . In the second of the Revelation , I will cloath you with white raiment ; and Rev. 3.2 . To him that overcommeth will I give the morning-starre : Buy of me white garments to cover your nakednesse : So I say , if you will come into Christ , you shall have gorgeous apparell ; now every man naturally seekes some excellency in one kinde or other . Now what is so excellent as this ? To have the image of God renewed in us : that excels all others , as the beauty of the morning-starre excels others . This you shall have by Christ , you shall have your soules cloathed with beauty , you shall have them adorned with Rubies and Saphires , that is , with all the shining graces of the Spirit ; you shall be justified , that is , you shall be washed , you shall bee sanctified ; so shall all the Saints be clad , so shall all the Saints be cloathed , that will come home to Christ. But you will say , tell us in plainer tearmes , what this cloathing is . This white array , partly is a signe of the dignity which you have by Christ ; as Kings in ancient time were wont to be cloathed with white apparell on solemne times , which was a signe that they were Kings . Againe , as Tertullian reports ; Servants were wont to weare white array when they were set at liberty , in token of manu-mission ; so it is a token of the freedome you have by Christ. Againe , Christians , as Tertullian reports , were wont to weare white array all Easter weeke , in token of the sincerity that Paul bids us keepe the Passover with , 1 Cor. 5. So when he saith you shal be cloathed with white array ; the meaning is you shall have the dignity of Kings , the freedome of Servants that are set at liberty ; you shall have sincerity given you ; you shall have in a word whatsoever may adorne the soule . I will not hold you long . This cloathing of the soule stands in two things . In Iustification ; And Sanctification . There is a cloathing of Iustification , that you shall have if you will come into Christ. First , we are said to put on the Lord Iesus , that is , you shall come cloathed with him ; and when you come cloathed with Christ , come and welcome ; as you know Iacob got the blessing when hee came in his brothers cloathes . In Rev. 12. there is mention of a woman cloathed with the Sunne : what is that , every man by nature is vile and base and miserable ; but when he is cloathed with Christ , hee is like one cloathed with the Sunne . Now you know the Sunne is a most glorious creature ; of all the creatures that God hath made , that when hee would chuse a creature , that was the most glorious that our eyes have seene , hee pitcheth on that : and such are we when we are cloathed with Christ ; that is , God lookes on us , as on men that are as glorious as the Sunne in his brightnesse ; and this you shall have by Christ. But is this all ? No : although it were all it were much , because by this , you may bee admitted to the presence of the Lord : without it you cannot . But this is not all ; you shall be cloathed likewise with the graces of sanctification ; that is , when you come to Christ that shall be purified ; which David saith of Saul ; Oh you daughters of Ierusalem weepe for Saul , he cloatheth you with Scarlet , and hung ornaments of gold on your apparell : I say , Christ cloathes the soule with Scarlet . Psal. 45. The soule goeth cloathed in imbroidered gold , in garments of needleworke ; that is , when the Lord comes to a soule , he comes as a King of glory ; other Kings bring their glory with them , and when they goe they take it with them ; but when Christ comes to the soule , hee makes it a glorious house for himselfe to dwell there : the materiall Temple that was so stately and so glorious ; the Temple of the Iewes , you know it was but a type of the Temple of the Holy Ghost ; that is , of the soule of a Christian ; for indeed , those are the Temples wherein the Lord delights to dwell : it is certaine , that Salomon in all his royalty was not cloathed like one of these : for shall Christs power be lesse in grace than it was in nature : Hee that cloathes the Lilies , shall hee not cloathe his servants with beauty : and consider this , that this is not a small matter to be thus cloathed . The great God of heaven and earth , and not God onely , but holy and wise . Men that are able to see through these trappings , regard not what cloathing the body hath , but they looke how mens soules goe apparelled . I say , Christ will thus apparell the soules of all that come in to him : that as Aaron had all variety of precious Pearles , of gorgeous apparell ; such Priests will Christ make every one to God his Father : and therefore if you will come in to Christ ; this wee can promise you ; you shall put on the Lord Iesus , you shall put on the Sunne . Againe , you shall be cloathed with Diamonds , that is , with all the shining graces of the Spirit . And now what will you doe when you come to a rich Wardrobe , for such is Christs to us , there you may sute your selves from top to toe . You reckon it undecent , for a man to weare some part of his apparell rich and precious , when other parts are base , and old , and ragged : why , doe you not doe this with your soules ? Why doe you suffer your soules to goe ragged as it were , to be so unequally , so unreverently clad ? It may be thou hast the grace of bounty , but not of chastity ; it may be thou hast the grace of governing thy hands , but not of governing thy tongue ; it may bee thou hast the grace to speake well , but not to pray fervently : there is some unevennesse in the cloathing of thy soule . What wilt thou doe then ? Goe to Christ ; there is change of raiment , that is , there is garments of all sorts to cover thy nakednesse and to adorne thy soule : all these things you shall have by Christ ; you shall have a Kingdome , you shall have Riches , you shall have a Feast , you shall be cloathed with white array . So you have seene now , the second consectary that riseth from this Doctrine , wherein wee are exhorted to take Christ , to invite us to it : we have shewed you your misery out of him , and the happinesse you shall have by him . Now there remaines no more , but that you be content to come in and take him and serve him for the future ; so you may have him : therefore what should hinder you , why doe you not come in and take Christ. Onely you must know this , that you must take him for your Master , so as to serve no other Master ; you must take him for your husband , so as to bee divorced from all other lovers : for this know , that Christ and good fellowship , that Christ and fornication , Christ and swearing , Christ and ambition , Christ and serving your selves and the times will not stand together , you must be divorced from all these : If you will have Christ you must take him as a husband , to be to him a love , to love him , to have your wils subject to his will , you must take him for better for worse ; you must take him with all variety of conditions , denying your selves and taking up your crosse and following him ; if you take him thus you shall have him , and when you shall have him , you shall have all things with him . As Christ saith to his father , We are one , thou in mee and I in thee ; and then all mine are thine , and thine are mine . So wee may say , every one that takes Christ , is made one with him ; all Christs is yours and yours is his ; that is , hee takes your names , hee takes your debts and you beare his name , and have interest in all that is his ; what he hath by nature , you have by grace ; and when you have him once , then you may bee bold to come and take these Elements of Bread and Wine ; but if you have not him , then know that you are but intruders upon the Lords Table ; for his Table is provided for his friends , and if his enemies and strangers come in , and intrude on it , hee will not take it at your hands , but command you to be bound hand and foote and to bee cast out : I say , consider therefore , the offers of Christ are large ; you that are to receive the Sacrament at this time , or at any other time , I say , consider it ; if you have Christ himselfe then you may boldly come ; if you have not the Lord you have nothing to doe with these . And know if it was such a fearefull thing to touch the Arke , which was but a type of Christ , and had but a legall holinesse in it , that God struck Vzziah with death , because he was so bold as to doe it . If it were so dangerous a thing to meddle with common fire , as we see in Nabab and Abihu , that was but a type of this ; what will it be , when wee shall dare to take the body of the Lord Iesus , not being worthily prepared . Hee is the substance , there is the holynesse of which that was but a type ; therefore take heed of medling with them , except you have taken him indeed , except you have changed your hearts ; except you be new Creatures , except you have the Lord himselfe you may not meddle with the Bread and Wine , the Sacrament of his body and bloud ; and so I end . FINIS . THE TABLE . A Abilitie . MEN excuse their sin from want of Ability : Part 1 , Page 223 Ability of Christ to sanctifie us : 2 , 31 Accusing . Conscience corrupt in the office of Accusing : 1 , 56 Actions . Corruption in our Actions : 1 , 73 Actions of carnall men : 1 , 153 Actions of naturall men defective in two things : 1 , 159 Intention of Action in zeale : 1 , 285 Activenesse . Activenesse of conscience corrupted : 1 , 56 Adam . God just in requiring of us according to that he gave to Adam : 1 , 38 Adams sinne charged on us : ibid. Two conditions of Adam : 2 , 38 Our condition in Christ better than it was in Adam : 2 , 154 See Borne . Affections . Affections corrupted : 1 , 63 Affections must be wrought upon in the performance of duties : 1 , 251 God esteemes us according to our Affections : 1 , 67 What should draw our Affections to God : 1 , 265 Zeale a stirring up of the Affections : 1 , 285 Want of Affections to God argues want of zeale : 1 , 289 Worke of the Spirit upon the Affections : 2 , 12 Afflictions . Forgivenesse of sinnes takes the sting out of Afflictions : 2 , 188 Altered . Nature cannot be Altered : 2 , 97 Custome hardly Altered : 2 , 123 Alike . All sinnes not Alike : 1 , 275 All. Carnall men doe many duties , but not All : 1 , 159 Anger . Difference betweene hatred and Anger : 1 , 290 Zeale for the Church acceptable to God , when hee is Angrie with it : 1 , 293 Apparell . Apparell , one benefit by Christ : 3 , 93 What that Apparell is : 3 , 94 How to make use of this Apparell : 3 , 97 Apprehesion . The Apprehension makes happie or miserable : 1 , 241 Assurance . Assurance encreased by humiliation : 1 , 31 Authoritie . To preach with Authoritie , what : 2 , 163 B Baptisme . BAptisme tends to sanctification : 2 , 21 Beleever , Beleeving . Difference betweene temporarie and true Beleevers : 2 , 47 Beleeving difficult : 3 , 19 Blindnesse . Blindnesse of mans understanding : 1 , 44 Why mans understanding is Blinde : ibid. Boldnesse . Excesse of Boldnesse , how prevedted : 1 , 291 Forgivenesse of sin causeth Boldnesse : 2 , 188 Bondage . Spirit of Bondage , an help against sinfull excuses : 1 , 108 Spirit of Bondage , how it works : 1 , 109 Borne . Those that are saved by the second Adam are Borne of him : 2 , 18 Burthen . Sinne , in what respect a Burthen : 2 , 190 Businesse . Too much Businesse a great impediment : 1 , 207 C Causes . GOd workes by second Causes : 1 , 263 Change. How to know we are Changed : 2 , 109 To give God the praise of our Change : 2 , 144 Christ. What keepes men from Christ : 1 , 11.2 , 23 What makes us prize Christ : 1 , 81 End of our ingraffing into Christ : 2 , 19 Sanctification by the bloud of Christ : 2 , 21 How to take Christ : 2 , 73 What should move us to love Christ : 2 , 156 Before we are new Creatures , we are in Christ : 2 , 169 To be in Christ , what : 2 , 171 Priviledges of being in Christ : 2 , 174 See Righteous . Church . Pillars of the Church : 1 , 286 Want of zeale for the Church : 1 , 292 Danger of wronging the Church : 1 , 293 Directions what we must doe for the Church . 1 , 294 Circumstance . Consideration of Circumstances , helpe Humiliation : 1 , 28 Circumstances aggravating sinne : 1 , 89 Civill . Difference betweene prophane and Civill men : 1 , 127 Clearenesse . Clearenesse of conscience corrupted : 1 , 55 Cloud . Sin like a stormie Cloud : 1 , 174 Coldnesse . Coldnesse provokes God as much as sinne : 1 , 284 Combate . Combate to be expected of Christians : 2 , 137 Difference of the Combate in Christians and others : 2 , 138 Comfort . Comfort the end of the Scriptures : 1 , 2 Sanctification for our Comfort : 2 , 89 Comfort from the change of Nature : 2 , 121 Comming . The end of Christs Comming : 1.20.2 , 20 Compell . The Spirit Compels men to come in : 2 , 7 Communion . Communion of Saints sets the truth at liberty : 1 , 174 Communication . Communication of the body and bloud of Christ in the Sacrament : 3 , 2 See Truth . Condemnation . Imprisoning Truth , brings great Condemnation : 1 , 136 God just in the Condemnation of men : 1 , 234 Conflict . Conflict in carnall men : 1 , 153 Conflict in wicked men failing in foure things : 1 , 60 Content . He that trusts in God , is Content with him only : 1 , 258 Conscience . Conscience corrupted by nature : 1 , 45 Wherein Conscience is corrupted : 1 , 55.56 Signe of a good Conscience : 1 , 57 Conscience in naturall men may doe many things : 1 , 152 Conscience good in two respects : 1 , 156 Contrary , Contrariety . Contrariety of the will to God : 1 , 49 Nature workes out what is Contrary to it : 2 , 111 Conversation . Conversation , the change in it : 2 , 66 Constant. Hatred Constant. 1 , 290 What is naturall , is Constant : 2 , 110 Constant feast by Christ : 3 , 91 Conviction . Convictions of unbeliefe : 1 , 255 Conviction wrought by the Spirit : 1 , 10 Corrupt . Wee must have lesse in us than nature Corrupt : 2 , 87 See Nature . Covenant . Covenant sealed in the Sacrament : 2 , 22 Covenant on Gods part : 3 , 16 Covenant on our part : 3 , 24 Creature . Creature cannot doe good or evill : 1 , 261 Creature ▪ how to be used : 2 , 268 See God. Custome . Custome in sinne suppresseth the Truth : 1 , 205 Custome , the advantages it hath against us : 2 , 123 D Damned . HE that beleeveth not shall be Damned : 2 , 197 Day Sabbath Gods Day : 1 , 256 Debt . Our Debt paid by Christ : 3 , 61 Defect . Not to bee discouraged for Defects : 2 , 169 Delay . Delay , when God cals , dangerous : 1 , 20 Comming to God not to be Delayed : 2 , 98 Not to Delay when Christ calls : 2 , 156 Delight . Delight corrupted : 1 , 66 Deniall . Deniall of God in sinne : 1 , 90 Deniall , one excuse of sin : 1 , 229 Death . Why God punisheth sinne with eternall Death : 1 , 187 Christs Death shewed forth in the Sacrament : 3 , 4 Death of Christ , how made void : 3 , 20 Out of Christ wee are subject to Death : 3 , 47 Death , how it is ours : 3 , 84 Despised . God Despised in the commission of sinne : 1 , 92 Destruction . Hatred seekes the Destruction of a thing : 1 , 192 Iealousie of God brings Destruction : 1 , 301 Desires . Desires from corrupt nature , nothing : 2 , 102 Disgrace . Disgrace of good men from the world : 2 , 125 Disease . Sinne the Disease of the soule : 2 , 190 Difference . Difference betweene men , made by God : 2 , 149 Difficultie . Difficultie in duties should not discourage us : 1 , 120 Discouragements . Discouragements hinder from Religion : 2 , 34 Disobedience . Disobedience of mans will : 1 , 51 Disobedience in small things , great : ibid. Disobedience against God in the least sinne : 1 , 280 Disposition . Disposition in man double : 1 , 79 Divinitie . See Perswade . Dogges . Dogges to be kept out of Christs flocke : 1 , 299 Doubting . Reasons against Doubting of forgivenesse : 3 , 20 Dutie . Performance of Dutie double : 1 , 251 E Earth . THe mercy of Christ when he was on Earth : 3 , 22 Effect . To see sinne in the Effects of it : 1 , 275 Election . See Reprobation . Enemie . Enemies of the faith , what to learne of them : 1 , 296 Enmitie . Enmitie of the understanding : 1 , 46 Envie . Most men Envie the new Creatture . 2 , 147 End. End of God , by whom it is crossed : 1 , 146 Evill . See Good. Ever . Salvation and damnation continue for Ever : 2 , 201 Spirituall food endureth for Ever : 3 , 88 Experience . Experience shewes God to be the Author of grace ; 2 , 151 Experience of Christ helpes to unite us to him : 2 , 180 Excellencie . Grace preferred before all other Excellencies : 2 , 38 Grace the proper Excellencie of a man : 2 , 40 Knowledge of Christs Excellencie unites us to him ? 2 , 178 Exigent . Triall of trust in God , is in an Exigent , 1 , 258 Expend . Gods wrath in time is Expended : 1 , 273 Excuse . Conscience corrupt in the office of Excusing : 1 , 56 Excuses of sinne : 1 , 101.221 Meanes to arme us against these Excuses : 1 , 108 Eye . The New Creature lookes on things with a new Eye : 2 , 54 Eye double and single : 2 , 133 F Faculties . FAculties in man corrupted : 1 , 43 Faith. Faith to be contended for : 1 , 296 Faith sanctified . 2 , 21 Faith workes on the promises : 2 , 26 Faith encreased by the Sacrament : 3 , 5 Transubstantiation against faith : 3 , 12 Fast. Fast , no arbitrary dutie : 1 , 248 Fast defined : ibid. Falling away . Falling away , why , not to be feared : 2 , 117 Fault . Men excuse sinne by slighting the Fault : 1 , 230 Feare . Feare corrupted : 1 , 66 Feare to be placed on God onely : 1 , 258 Gods jealousie should make us Feare : 1 , 302 Feare double : 1 , 303 The Word to bee heard with Feare : 2 , 159 Gods children freed from Feare : 2 , 194 Feare put for the worshippe of God : 3 , 21 Feare of a flitting nature : 3 , 28 Out of Christ wee are subject to the Feare of death : 3 , 48 Feast . Spirituall things resembled to a Feast , why : 2 , 217 Feast , promised by Christ : 3 , 86 Feeding . Necessitie of daily Feeding on Christ : 2 , 181 Fit. What Fits us for mercy : 3 , 22 First-fruits . Two things in First-fruits : 2 , 136 Spirituall things wee have in the First-fruits : 2 , 217 Fire . Fire from heaven to bee cherished : 2 , 160 Flesh. To eat Christs Flesh , what : 2 , 181 Food . Properties of spirituall Food : 3 , 87 Forget . Memory corrupt in that we ought to Forget : 1 , 53 Men choke the Truth when they labour to Forget it : 1 , 204 Forgivenesse . Forgivenesse of sins , how it makes blessed : 2 , 187 Confirmation in the assurance of Forgivenesse : 3 , 19 Formality . Formalitie argues want of zeale : 1 , 288 Free. The worke of the Spirit Free : 2 , 100 Fruit. Hipocrites bring not forth Fruit : 2 , 126 Wearinesse in the Fruit of sinne : 3 , 69 Fulnesse . Fulnesse reserved for heaven : 2 , 218 Future . Helpes to minde Future things : 2 , 219 G Gifts . COmmon Gifts in naturall men : 1 , 152 Giving . Giving , what : 2 , 172 Glory . Transubstantiation against Gods Glory : 3 , 9 Glory appeared in Christs humiliation : ibid. Glory , one benefit by Christ : 3 , 76 God. The law of mans judgement mamanifested by God : 1 , 180.183 None can doe good and evill but God : 1 , 261 If the Creature could doe it , it were God : 1 , 262 In all things to looke to God : 1 , 269 Every sinne sets up another God : 1 , 281 Conversion of the heart proper to God : 2 , 9 New Creature the worke of God : 2 , 149 The praise of all good to be given to God : 2 , 161 God , how hee is made ours : 2 , 189 Sinne drives the Saints nearer to God : 2 , 206 See Portion . Good. Men excuse the ill in them by the Good : 1 , 105 Good things in ill men doe them no Good : 1 , 144 God onely doth evill and Good : 1 , 253 Those that are Christs , all workes for their Good : 2 , 205 Gospell . Gospell shewes mans nature to be corrupted : 1 , 76 Sinnes against the Gospell , the greatnesse of them : 1 , 77 Sinne excused by living under the Gospell : 1 , 104 Gospell tends to sanctification , 2 , 21 Iudgement of the Gospell : 2 , 45 Gospell , what , 3 , 16 Gospell , two parts of it : 3 , 18 Grace . Grace desired by carnall men : 2 , 30 Christians rich in Grace : 3 , 78 Greatnesse . Wee should labour to see God in his Greatnesse : 1 , 265 Guilt . Sinne a burthen as it brings under Guilt : 2 , 190 Wearinesse in the Guilt of sinne : 3 , 69 H Habite . WEarinesse in the Habite of sinne : 3 , 71 Happinesse . Happinesse , a motive to come to Christ : 2 , 193 Mans Happinesse by Christ : 2 , 196 Happinesse , what : 2 , 224 Hardnesse . Hardnesse of heart in sinning : 1 , 28 Hatred . Hatred the properties of it : 1 , 65 Hatred of God : 1 , 89 Hatred of the Truth : 1 , 133 Hatred and anger differenced : 1 , 290 Healeth . Where God forgiveth he Healeth : 2 , 88 Health . Grace the Health of the soule : 2 , 39 Helpe . Supervenient Helpe needfull in two things : 2 , 160 Heart . The Heart must be new framed : 2 , 62 Our Hearts should melt at Christs love : 3 , 41 See God. Hell. Out of Christ wee are subject to Hel● : 3 , 49 Aggravations of the misery of Hell : 3 , 50 Hid. The state of Gods children Hid : 2 , 41 Honour . Sanctification stands with Gods Honour : 2 , 89 House . What kinde of House God is : 2 , 195 Humbled . Humiliation . Humiliation must goe before Iustification : 1 , 6 Israelites , how God Humbled them : 1 , 7 Humiliation , two things in it : 1 , 8 Humiliation to bee laboured for : 1 , 18 Triall of true Humiliation : 1 , 22 Helpes to Humiliation : 1 , 26 Good men shoud desire Humiliation : 1 , 30 Humiliation a remedie against Gods wrath : 1 , 278 Hundred-fold . Hundred-fold with persecution : 2 , 223 Hunger . Hunger out of Christ : 2 , 215 I Iealousie . IEalousie of God provoked by want of zeale : 1 , 299 Idolatrie . Idolatrie to attribute that to the Creature , that belongs to God : 1 , 265 Idolatrie , a sinne of Israel , 1 , 295 Impediment . Impediments not removed , suppresse the Truth : 1 , 206 Impediments of two sorts : 2 , 152 Impossible . That which GOD requires of Christians not Impossible : 2 , 255 Transubstantiation a doctrine Impossible : 3 , 8 Imprison . See Truth . Inclination . Inclination wrought by the Spirit : 2 , 16 Inclination changed : 2 , 63 Inclination changed , how to bee Knowne : 2 , 64 Independent . Independent riches make men independent : 2 , 212 Inconsideration . Inconsideration keeps men in their old state : 1 , 240 Infirmitie . Men excuse sinne from their Infirmitie : 1 , 232 Incredulity . Incredulity of mans understanding : 1 , 45 Instigate . Conscience corrupted cannot Instigate to good : 1 , 55 Inlightned . Carnall men may be Inlightned : 1 , 152 Inconstancie . Inconstancie of mans will : 1 , 50 Instrument . Ministers and ordinances Instruments : 2 , 158 Insensible . Ill signe to be Insensible of Gods wrath : 1 , 272 Inexcusable . So much revealed as makes man Inexcusable : 1 , 219 Ioy. Ioy mortifieth Lusts : 1 , 18 Israelites . See Humbled . Iubile . Iubile , a resemblance of libertie in the Gospell : 1 , 19 Iustifie . Iustification . Why we are Iustified by anothers righteousnesse : 1 , 3 Iustification and sanctification inseparable : 2 , 4 Iustification , how it admits degrees : 2 , 177 The clothing of the soule in Iustification : 3 , 95 See Humiliation and Sanctification . Iudge . How to Iudge of things : 1 , 270 Iudgement . Sinne in time brings forth Iudgement : 1 , 272 Execution of Iudgement commended : 1 , 295 Iustice. What makes men acknowledge Gods Iustice : 1 , 13 Iustice of God , on whom it appeares most : 1 , 147 Want of Iustice , a cause of Iudgement : 1 , 295 K Kinde . NAture common to the whole Kinde : 2 , 96 Kingdome . Kingdome we have by Christ : 3 , 72 Knowledge . Knowledge an aggravation of sin : 1 , 92 Knowledge in naturall men without rellish : 1 , 155 Knowledge sinned against , imprisoneth Truth : 1 , 195 A sin of Knowledge , what : 1 , 197 Sinne excused for want of Knowledge : 1 , 221 It is a sinne not to encrease Knowledge : 1 , 198 Men might have more Knowledge : 1 , 222 Knowledge of our estate at the first conversion : 2 , 51 What kinde of Knowledge makes new Creatures : 2 , 76 L Law. THe Law shewes mans nature to be corrupted : 1 , 34 Law , how to be understood : 1 , 35 Law , the least breach of it punished : 1 , 36 Law compared to Aegyptian Tasks-masters : 1 , 37 Law against which men sin is exact : 1 , 282 Law of God approved by natural men : 2 , 104 See Schoole-master . Leaven . Sinne likened to Leaven : 2 , 128 Liberty . Benefits of setting the Truth at Libertie : 1 , 171 Meanes to set Truth at Libertie : 1 , 172 Libertie by Christ : 3 , 73 Libertie , what : ibid. See Iubile . Life . Life promised to the taking of Christ : 3 , 55 Life spirituall , the excellencie of it : 3 , 56 Exhortation to partake of this Life ▪ 3 , 57 Life , how it is a Christians : 3 , 83 Light. Light imprisoned foure wayes : 1 , 134 Aggravations of sinnes against Light : 1 , 146 Naturall men defective in Light : 1 , 154 The burden of Christ in bearing growes Light : 2 , 141 Long-suffering . Wee should give God the glory of his Long-suffering : 1 , 237 Lord. Zeale for the Lord 1 , 285 Sacrifice offred to the Lord : 2 , 86 Love. Love mortifieth Lusts : 1 , 13 Men sinne out of Love to evill : 1 , 163 Love of Christ , the greatnesse of it : 2 , 39 Love cannot be counterfeit : 2 , 92.3 , 29 Perwasion of Christs Love unites to him : 2 , 179 To serve Christ in Love , a part of the Covenant : 3 , 26 Love constant : 3 , 28 Lusts. Lusts detained , keep men in their old state : 1 , 241 Lusts , why God suffers them in his children : 2 , 35 Excellencie of the new Creature above Lusts : 2 , 37 Old Lusts must be mortified : 2 , 84 M Mannah . MAnnah , how it is Angels food : 2 , 215 Manifest . The Law of Mans judgement Manifest foure wayes : 1 , 181 Marke . Marke of Christ , what : 3 , 53 Meanes . Meanes enjoyed aggravate sin : 1 , 99 Sin excused from want of Means : 1 , 228 Difference of feare in respect of Meanes : 1 , 303 Meanes of Grace tend to Sanctification : 2 , 21 Meaning . Sin excused from good meaning : 1 , 101 Mediator . Why God hath appointed us such a Mediator as Christ : 1 , 187 Memory . Memory , the corruption of it in two things : 1 , 53 Mercy . Mercy of God , the greatnesse of it : 3 , 22 Mercy , to whom it is shewed : 3 , 52 Metaphor . Metaphors used in the Sacraments of the old Law : 3 , 7 Ministery . Ministery to be advanced : 1 , 298 Misery . Our Misery out of Christ : 2 , 178 Forgivenesse of sinnes takes away the cause of Misery : 2 , 18 See Apprehension . Morall vertues . Morall vertues nothing without change of nature : 2 , 102 N Naked . OVt of Christ we are Naked : 2 , 209 To be Naked , what : 2 , 213 Nature . Mans Nature full of ungodlinesse : 1 , 4 ▪ 33 All in mans Nature corrupt : 1 , 41 Badnesse of Nature aggravates sinne : 1 , 101 Men by Nature , how far they may goe : 1 , 151 How farre men by Nature fall short : 1 , 153 God made manifest by the light of Nature : 1 , 181 Sinne excused from corruption of Nature : 1 , 226 What keepes men in the state of Nature : 1 , 240 Conversion of men are turning the course of Nature : 2 , 8 More than Nature required in the New Creature : 2 , 91 Those that are in Christ have another Nature : 2 , 95 Not to be content without a new Nature : 2 , 101 Two things in a new Nature : 2 , 112 Naturall . When a thing is said to be Naturall : 2 , 95 Good duties must bee Naturall to us : 2 , 107 Necessitie . No Necessitie of Transubstantiation : 3 , 3 Need. Riches helpe in time of Need : 2 , 211 Neglect . Neglect keepes men from Christ : 1 , 12 Neglect in serving of God : 1 , 257 Net. Gospell a Net : 1 , 23 New Creature . New Creature , the excellencie of it : 2 , 37 New Creature , signes of it : 2 , 49 New Creature , what : 2 , 61 New Creature , the parts of it : 2 , 84 New Creature required : 2 , 122 Noblenesse . The Spirit workes Noblenesse of spirit : 2 , 15 Number . Consideration of the Number of former sins helps humiliation : 1 , 27 O Oath . THE Covenant confirmed with an Oath : 2 , 24 Object . Faculties knowne by their Object : 2 , 56 Objection . Objection of Papists out of Iohn 6. concerning eating Christs flesh answered : 3 , 33 Offices . Offices of Christ goe together : 2 , 20 Offices of Christ to be improved : 2 , 183 Old. Old man , what : 2 , 73 Old man must be mortified : 2 , 83 Old nature to be abhorred : 2 , 114 Old custome wee are redeemed from : 2 , 122 All that is Old must bee pulled downe : 2 , 127 Grace takes not away Nature , but the Oldnesse of it . 2 , 129 Omission . Sinnes of Omission : 1 , 73 Omission of acts : ibid. Omission of graces : 1 , 75 Omission of occasions : ibid. Opinion . Opinion advanceth the Creature in our thoughts : 1 , 266 Originall sinne . Originall sinne : 1 , 40 Originall sinne , how it is one sinne and many : 1 , 42. How it is privative and positive : ibid. Actuall sinne leads us to Originall : 1 , 103 Others . Sinne excused from the badnesse of Others : 1 , 106 Successe of Others with God , should encourage us : 2 , 29.3 , 21 Outward . Men fare not the worse in Outward things for holinesse : 2 , 43 Overcome . To Overcome , what : 3 , 76 P Parents . NAture received from Parents : 2 , 96 Passeover . Passeover , why eaten with sowre herbes : 1 , 25 Peace . Peace one benefit by Christ : 3 , 75 Pearle . Zealous men Pearles : 1 , 287 Personall . Men condemned for their Personall sinnes : 1 , 39 Perswade . Hard to Perswade men in Divinitie : 1 , 45 Perfect . Of Perfect walking with God : 1 , 260 Pleasant . That which is natural , is pleasant : 2 , 110 Plentie . Plentie one priviledge by Christ : 3 , 74 Portion . God is a Christians Portion : 3 , 85 Poore . Out of Christ we are Poore : 2 , 209 To be Poore , What : 2 , 210 Power . Power of Gods wrath : 1 , 115 Practise . Practise sets the Truth at liberty : 1 , 173 Want of Practise of known truths a great sinne : 1 , 200 Prayer . prayer sets the Truth at libertie : 1 , 172 Prayer stops Gods wrath : 1 , 301 Prayer unites us more to Christ : 2 , 180 Preaching . The Ministers businesse in preaching . 2 , 156 To see how the Word workes in the Preaching of it 2 , 164 Pride . Pride of the will of man 1 , 50 Prize . New Creature how to be Prized : 2 , 79 See Christ. Priviledges . Priviledges of a Christian , reall : 2 , 219 Prophane . Difference betweene civill men and Prophane : 1 , 127 Professe . Truth not Professed , is unrighteously detained : 1 , 211 Pronenesse . Pronenesse to sinne , no excuse of it : 1 , 29 Promise . Promise of God should incourage us to pray : 2 , 22 Punishment . Punishment of with-holding the Truth in unrighteousnesse : 1 , 138 Purpose . Good Purposes in extremitie seldome true : 2 , 99 Good Purposes nothing without change of nature : 2 , 102 Q Qualitie . NEw Qualitie infused in sanctification : 2 , 71 New Qualitie , what : ibid. R Reason . TRansubstantiation against Reason : 3 , 11 Record . Sins committed remaine on Record : 1 , 277 Recreation . Recreation too much used , is an impediment : 1 , 208 Reformation . Reformation must be joyned with fasting : 1 , 250 Reformation a remedie against Gods wrath : 1 , 280 Relapse . Relapse into sinne : 1 , 28 Relish . See Knowledge . Religion . Religion impaired by the neglect of the Sabbath : 1 , 256 Reluctancie . Reluctancie in the Saints when they sinne : 2 , 134 Remaine . Sinnes Remaine in Gods people : 2 , 90 Remember . Remembrance . Memory corrupt in that wee ought to Remember : 1 , 53 Conscience corrupt as it is a Remembrancer : 1 , 55 End of the Sacrament to bring Christ to Remembrance : 3 , 4 Renewed . How to get our natures Renewed : 2 , 116 Reprobation . Election and Reprobation , how frustrate : 2 , 150 Rest. Men prone to Rest in duties : 1 , 249 Rest , a motive to take Christ : 2.186.3 , 68 Restraine . Conscience corrupted in its Restraining power : 1 , 56 Riches . Riches , for what end they serve : 2 , 210 Riches of a Christian is Christ : 3 , 77 Riches by Christ , what : 3 , 78 Riches , the property of them : 3 , 80 Righteousnesse . Righteousnesse of Christ imputed : 1 , 39 See Iustifie . S Sabbath . SAbbath ought to be sanctified : 1 , 255 Antiquitie of keeping the Sabbath : 1 , 256 Vsefulnesse of keeping the Sabbath : ibid. Sacrament . Sacrament a seale of the Covenant : 2 , 22.3 , 15 Sacrament , the end of it : 2 , 25.3 , 4 Sacrifice . Two things in Sacrifice : 2 , 86 Salvation . Being in Christ the ground of all Salvation : 2 , 171 He that beleeveth hath Salvation : 2 , 197 Damnation and Salvation of great moment : 2 , 199 God desires mans Salvation : 3 , 20 Sanctification . Iustification and Sanctification inseparable : 2 , 4.17 Sanctification , how it riseth from Iustification : 2 , 5 Sanctification , what : 2 , 13 Incouragements to pray for Sanctification : 2 , 22 Sanctification , the necessity of it : 2 , 33 Sanctification , how to prise it : 2 , 36 Not to challenge Iustification without Sanctification : 2 , 44 Cloathing of the soule in Sanctification : 3 , 95 Satisfie . Spirituall food Satisfieth : 3 , 89 Seales . Two Seales : 3 , 19.54 Schoole-master . The Law a Schoole-master , how : 1 , 11 Scripture . Gods truth manifested in the Scripture : 1 , 182 Transubstantiation against Scripture : 3 , 13 Secrets . Secrets of God not knowne by carnall men : 1 , 154 Selfe-love . Sel●e-love sanctified : 2 , 13 Sense . The new life hath new Senses : 2 , 40 Present Sense a signe of the New Creature : 2 , 49 Transubstantiation against Sense : 3 , 10 Sensible . Sensiblenesse of conscience lost : 1 , 56 Spirituall things Sensible : 2 , 220 Sensitive appetite . Sensitive appetite corrupted : 1 , 58 Selves . Men must be humbled to know them - Selves : 1 , 14 Serve . One part of the covenant to Serve Christ : 3 , 25 Wearinesse in Serving sin : 3 , 69 Short. See Naturall . Sinne. Sinnes thought to bee lesse than they be : 1 , 27 Sinne aggravated by circumstances : 1 , 89 Difference in Sinnes : 1 , 96 Sinne , wee should labour to see what it is : 1 , 118 Frequencie of Sinne , argues want of faith : 1 , 255 Difference of men in regard of Sinnes : 1 , 281 Zeale against Sinne : 1 , 290 Striving against Sinne : 2 , 53 Turning from Sinne , a part of the Covenant : 3 , 25 See Personall and Wrath. Sincerity . Sincerity wanting in carnall mens actions : 1 , 159 Sincerity , little at the first : 2 , 113 Sicknesse . Sin the Sicknesse of the soule : 3 , 71 Sleepe . Sinne seemes dead when it is a Sleepe : 2 , 85 Small . Men excuse sinnes by thinking Them Small : 1 , 230 No sinne Small , and why : 1 , 282 Species . Hatred sets against the whole Species : 1 , 290 Spirit . Good things in evill men wrought by the Spirit : 1 , 144 Morall vertues , the gifts of the Spirit : 1 , 158 Worke of the Spirit in sanctification : 2 , 5 Spirit workes holinesse : 2 , 21 Sorrow . Sorrow corrupted : 1 , 67 Sinne excused by pretended Sorrow : 1 , 233 Soule . Matters of the Soule of great moment : 2 , 199 Soule to bee regarded especially : 2 , 200 T Taking . TAking of Christ , what : 2 , 185.3 , 24 No losse by Taking of Christ : 2 , 222 Two things should invite us to Take Christ : 3 , 45 Taught . Nature cannot be Taught : 2 , 97 Temptation . The lesse Temptation , the greater the sinne : 1 , 95 Sinne excused from Temptation : 1 , 227 Evill men doe good for want of Temptation : 2 , 135 Thanke . See Truth . Thoughts . Thoughts corrupted : 1 , 68 Thoughts , the importance of them : 1 , 69 Thoughts of two sorts : 1 , 91 Thirst. Thirst satisfied in Christ , 2 , 202 What Thirst heal'd in the Saints : 2 , 204 Transubstantiation . Arguments against Transubstantiation : 3 , 3 Fathers not distinct against Transubstantiation : 3 , 66 Transubstantiation set abroach by Damascene : 3 , 67 Transubstantiation brought into England : 3 , 68 Treasure . Gods wrath a Treasure : 1 , 273 Trust. Trust in God , the nature of it : 1 , 258 Truth . Truth with-held in unrighteousnesse : 1 , 126.179 Truth , what : 1 , 127.180 Truth , the subject of it : 1 , 128 Truth , the Author of it : 1 , 130 Truth , the extent of it : ibid. Truth , how it is with-held : 1 , 131 Truth , why men imprison it : 1 , 133 Truth imprisoned , a great sinne : 1 , 136 Truth , how with-held : 1 , 165 Truth should rule : 1 , 169 Truth , the danger of restraining it : 1 , 170 Truth , the benefit of giving it libertie : 1 , 171 Truth manifested foure wayes : 1 , 181 Truth , the hainousnesse of sinnes against it : 1 , 184 Truth , to be thankfull for it : 1 , 192 Truth , to doe nothing against it : 1 , 193 Seven cases of detaining the Truth : 1 , 195 Truth should bee communicated to other : 1 , 209 Happinesse and misery attend neglect or observing the Truth : 1 , 215 Want of courage for the Truth , shewes want of zeale : 1 , 291 V Vaine . GOds Name taken in Vaine , how : 1 , 186 Vanity . Vanity of mans understanding : 1 , 43 Violence . Humbled men take Heaven by Violence : 1 , 16 To take heaven by Violence , what : 1 , 17 Vnevennesse . Vnevennesse in the best men : 2 , 131 Vnevennesse in Saints , and others , different : 2 , 132 Vnbeleefe . Vnbeleefe keepes from Christ : 1 , 11 Vngodlinesse . See Nature . Vniversality . Vniversality of the new Creature : 2 , 51 Vnion . Vnion with Christ , the nearenesse of it : 2 , 172 Vnion with Christ , of what moment : 2 , 173 Vnion with Christ to be encreased : 2 , 176 Vnion with Christ , how encreased : 2 , 177 Vnion with Christ to be sought after : 2 , 185 Vnion with Christ , the end of the Sacrament : 3 , 5 Vnwearied . That which is naturall is Vnwearied : 2 , 111 Vnderstanding . Vnderstanding in man corrupted : 1 ▪ 43 Vnderstanding , the vanity of it : ibid. Vnderstanding blinde : 1 , 44 Vnderstanding unteachable : 1 , 45 Vnderstanding , the incredulitie of it : ibid. Vnderstanding the enmitie of it : 1 , 46 Vnderstanding wrought on by the Spirit : 2 , 11 V●teachable . Vnderstanding of man Vnteachable : 1 , 45 Vnrighteousnesse . Wrath revealed against mens Vnrighteousnesse : 1 , 111 See Truth . Vowes . Vowes broken aggravate sin : 1 , 98 W Want. RIches supply what we Want : 2 , 210 Wearinesse . Wearinesse in sinne , what : 3 , 69 Whoredome . Whoredome to be punished : 1 , 295 Will. Will , the depravednesse of it : 1 , 48 Will , the contrarietie of it , to God : 1 , 49 Will , the pride of it : 1 , 50 Will , the inconstancie of it : ibid. Will , the disobedience of it : 1 , 51 Will of God our sanctification : 2 , 19 Will free in men regenerate : 2 , 154 Will of regenerate men , how free : 2 , 167 Willing . Willingnesse to bee humbled for sinne : 1 , 26 Christ willing to sanctifie us : 2 , 31 Wisdome . Wisdome of words not to be expected from Ministers : 2 , 162 Transubstantiation against Gods Wisdome : 3 , 10 Wonder . The world Wonders at the Saints : 2 , 124 Word . Words corrupted : 1 , 70 Importance of Words : 1 , 71 Word of God a helpe against excuses of sinne : 1 , 108 Workes . Gods truth manifests his Workes : 1 , 182 New workes discover a new Creature : 2 , 57 Motives to good Workes : 2 , 170 A Christian rich in good Workes : 3 , 79 World. World is a Christians , how : 3 , 83 See Disgrace . Wrath. Wrath of God , how revealed : 1 , 5 Wrath revealed against unrighteousnesse : 1 , 111 Two things in Gods Wrath : 1 , 112 Wrath of God , what : 1 , 114 Wrath of God , the certaintie of it : 1 , 112 Wrath of God , the power of it : 1 , 115 Wrath , the suddennesse of it : 1 , 116 Wrath , wee should be sensible of it : 1 , 119 Wrath provoked by imprisoning the Truth : 1 , 137 Wrath caused by sinne : 1 , 271 Wrath encreased by our sinnes : 1 , 273 Wrath , why it is not felt : 1 , 277 Wrath , remedies against it : 1 , 278.283.300 Z Zeale . ZEale turnes away wrath : 1 , 283 Zeale , what : 1 , 285 Zealous men not to be discouraged : 1 , 286 Convictions of want of Zeale : 1 , 288. FINIS . Errata . Part 1. PAge 12. line 14. Reade one . p. 34. l. 18. r. aside from that . p. 66. l. 17. r. not . p. 74. l. 18. r. and a thing . p. 98. in the margine , r. what . p. 110. l. 20. r. me be curst . p. 113. l. 29. r. contemne . p. 120. l. 17. r. Saul . p. 131. l. 31. r. Iohn 1.5 . p. 231. l. 15. r. condemned . p. 296. l. 23. r. Iude. Part 2. PAge 5. l. 24. r. sent . p. 19. l. 23. r but it is . p. 21. l. 13. blot out to . p. 24. l. 10. r. another . p. 26. l. 8. r. forget . p. 37. l. 24. r. as a grace . p. 68. l. 30. r. hard . p. 75. l. 5. r. which p. 91. l. 18. r. it as . p. 95. l. 3. r. creature . p. 121. l. 25. r. this new nature . p. 124. l. 20. r. wait . p. 136. l. 20. r. third ground . p. 139. l. ult . r. moats . p. 143. l. 17. r. Sun. p. 155. in the margine , r : not . p. 163. l. 14. r. to set the word . p 174. l. 22. r. 1 Cor. 3. ult . p. 195. l. 21. r. such an house . p. 197. l. 27. r. and Lord. p. 205. l. 24. r. slayes . p. 211. l. 10. r. God. Part 3. PAge 41. l. 20. r. may say . p. 44. l. 12. r. your case . p. 72. l. 25. r. goodly . p. 87. l. 15. r. which . Notes, typically marginal, from the original text Notes for div A10010-e430 Treatise . 2 Treatise . Notes for div A10010-e8000 Iohn 3. ult . Doct. 1. Mans nature is full of ungodlinesse and unrighteousnesse . Doct. Doct. 2. Two things keepe men from comming to Christ. 1 Vnbeleefe . 2 Negligence , which is two-fold . 1 Totall . 2 Partiall . Two Reasons of it . Reason 1. In reference to Iustification . Reason 2. In reference to Sanctification . Vse 1. Titus 2.14 . Object . Answ. Object . Answ. Helps to humble and afflict the soule for sinne . Object . 2. Answ. Object . Answ. Vse 2. Notes for div A10010-e10190 Doctr. Object . Answ. The corruption of the Faculties . 1 The Vnderstanding . 1 The Vanitie of it . 2 The blindnesse of it . 3 The V●te●chablenesse of it . 4 The Incredulity of it . 5 The Enmitie of it . 2 The Depravednesse of the Will ▪ 1 Of the Contrariety of the will to God. 2 The Pride of the will. 3 The Inconstancie of it . 4 The Disobedience of it . 3 The corruption of the Memory . 1 In the things we are commanded to Remember . 2 In things we are commanded to Forget . 4 The corruption of the Conscience . In three Acts. 1 As it is a R●membrancer . 2 As it is an Instigatour to good , or a Restrainer from evill . Wherein three Vertues are required . 1 Clearenesse . 2 Sensiblenesse . 3 Activenesse . 3 As it is an Accuser , or Excuser . Object . Answ. 5 The corruption of the sensitive Appetite . Object . Answ. Notes for div A10010-e12250 6 The corruption of the Affections . 2 Actuall Sinnes . 1 In Thoughts The importance of thoughts . 2 In our Words . The importance of our words . 3 In our Actions . 2 Si●●es of Omission . 1. Of 〈◊〉 . 2 Of Graces . 3 Of time . 4 Of Occasions . 2 Rule , the Gospell . Sinnes against the Gospell . Vnwillingnesse to take Christ. The greatnesse of this Sinne. Vse 1. Vse 2. Vse 3. Object . Answ. Notes for div A10010-e13940 To quicken our desires after Christ. Consider . 1 The Circumstances that doe aggravate sinne . 1 The Majesty offended . 2 The affection wherewith it is committed . 1 Hatred of God. 2 Deniall of God. Object . Answ. 3 Despising of God. 3 That it is against Knowledge . 4 When it is done without Temptation , or with small Temptation . 5 What it is done against Vowes and Covenants . 6 When it is done against much meanes . 2 To quicken our desires after Christ , take away the Excuses of sinne . 1 Excuse . Good meanings . Quest. 2 Excuse . Badnesse of nature . Answ. 5 The times are times of the Gospell , not of the law . Object . Answ. Object . 4 Excuse . The good things we doe , will ballance the evill . Answ. Object . 5 Excuse Others are worse . Answ. Means to arme us against these Excuses . 1 The Word . 2 The Spirit of bondage . How it worketh this in a man ? Doct. 2. There is a Revelation of wrath against all unrighteousnesse of men . 2 Things to be observed . 1 The certaintie of this wrath . Proofes of it . 2 What this Wrath is . Three things observable . 1 It is a Treasure . 2 The power of it . 3 The suddennesse of it . Vse 1. See what Sinne is . Vse 2. Labour for a Sense of the wrath of God. Vse 3. Goe to Christ. Notes for div A10010-e16960 Of with-holding the Truth in unrighteousnesse . Three things considerable . Doctr. Object . Answ. 1 What this Truth is . A three-fold Truth . 1 The subject of this Truth . 2 The Author of it . 3 The extent of it . 2 How this Truth is withholden . Quest. Answ. Foure wayes of imprisoning the Light. How great a sinne it is to with-hold the Truth in unrighteousnesse . Vse 1. Vse 2. Sheweth the misery of th●se men that are neare the kingdome of God , but not in it . Their misery is in three things . 1 The good things , that they have , doe them no good . 2 They do● them much hurt . Notes for div A10010-e18830 3 How farre they goe , and yet how farre they fall short of that which is proper to the godly . 1 In inlightning . 2 In their Conscience . 3 In common gifts . 4 In their actions . 5 In their Conflicts . 2 How farre they fall short ▪ 1 In light and understanding . In two things . 2 In their Conscience . Note . 3 Morall Vertues . 4 In Actions In two respects . Object . Answ. 5 In their Conflict , in foure things . Vse 3. Men sinne not out of want of information , but out of love of unrighteousnesse . How the Truth is with-held in unrighteousnesse . Vse 4. Consider the danger of disobeying the Truth . Object . May not a man be too scrupulous . Answ. Vse 5. Give the Truth leave to rule . 1 The danger of restraining it . 2 The benefit of setting it at liberty . Object . Answ. Means how to set the Truth at liberty . Prayer . 2 Practice the Truth . 3 Communion Saints . Act. 21.13 . Notes for div A10010-e20850 1 That there is such a Truth , proved foure wayes . Object . Answ. 2 That they with-hold the Truth in unrighteousnesse . Object . Doct. 1. That Truth or Law , or knowledge , by which every man shall be judged , is made manifest by God himselfe . 1 What this Truth is . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 How it is made knowne . Foure wayes . 1 By the light of Nature . 2 By Gods workes . 3 By the Scriptures . 4 By the Saints . 3 It is God that maketh this Truth evident . Hence these Consectaries may be deduced . Vse 1. To shew the hainousnesse of mens sinnes against this Truth . Object . Answ. Vse 2. Be thankfull for the Truth . Vse 3. Doe nothing contrary to the Truth . Object . Answ. Seven Cases , wherein men detaine this Truth in unrighteousnesse . 1 In the Commission of knowne sins . Case 2. In unwillingnesse to increase a mans Knowledge . Two sorts of those . Case 3. In not acting and practising the Truth , by the use of meanes . Object . Answ. Notes for div A10010-e22860 Case 4. In suffocating , and suppressing it . Two wayes . Case 5. In removing impediments . Case 6. Case 7. Object . Answ. Vse 4. Object . Answ. Object . Answ. Notes for div A10010-e23890 Point 3. There is so much revealed to every man as will make him inexcusable . The Excuses ; whereby men endevour to purge themselves . Excuse 1. Tha● they know not God. Answ. Excuse 2. God requires more knowledge than men have of him . Answ. The inexcusablenesse of ignorant Countrey people . Pretence 3. We h●ve no ability to performe the things we know . Quest. Answ. Object . Answ. Pretence 4. From the corruption of nature , which they cannot resist . Answ. 1. Answ. 2. Answ. 3. Pretence 5. From Temptations of company , businesse , &c. Answ. 1. Answ. 2. Pretence 6. From the want of meanes . Answ. Other particular Excuses . First , by denying the Fact. Secondly , By sleighting the Fault . Ob. It is a smal sinne . Answ. Ob. I fell into by infirmity . Answ. 1. Ob. But I am sorry that I so sinned . Answ. 1. Answ. 2. Vse 1. Object . Answ. Object . Answ. Vse 2. Means whereby men are kept in their old condition . First , Inconsideration . 2 Some Lust. Notes for div A10010-e26160 Fastiug is no Arbitrary dutie . Which is proved by ●ex●s of Scripture . The definition of a Fast. The defects which we are subject to in performing that duty . 1 To rest in the work done 2 To doe it for a fit . 3 Not to reforme upon the doing of it . There is a double performance of duties . 1 When they be performed as Fasts . 2 When its affections are wrought upon in the duty . Ver. 1.2 . The Analysis of the Text. The Israelites disease Sin. The consequent of sin is wrath . Ver. 3. The effect of Gods wrath . the Plague . The remedy was the turning away of Gods wrath . Which was done by zeale . And that for two reasons . Five generall points raised out of the text . 1 Generall point . God only doth good and evill . Certaine convictions for demonstrations of the point . 1 Conviction ; The frequency of our sinning . A digression touching the Sabbath , proving that it ought to be sanctified . 1 Because it is a Holy Day . 2 It is Gods day . It is further convinced . 1 From the hazard of Religion by leaving man at liberty . 2 From the Antiquity of its celebration . 3 From the usefulnesse of a Sabbath . 2 Conviction is our neglecting of dutie . 3 Conviction is our not fearing and trusting him alone . Quest. Answ. Discovering the Nature of trusting in God , which is to be content with God alone . 2 To rely upon him in Exigents . Which is instanced in Hester . And Daniel . 4 Conviction , or not walking perfectly with the Lord. Reason 2. To prove the point . Reason 1. If the creatures could do good or evill , God were not God. Reason 2. The Creature should be God. Dan. 5.23 . Object . 1. From the operation of second causes . Answ. 1. 1 The Lord workes by them . Reason 1. Which is illustrate by some comparisons . By their different effects . By places of Scripture . Vse 1. To labour to see God in his greatnesse . Which would draw our affections to God. The want of it carries us to the Creature , and brings us upon the danger of Idolatry . By advancing the creatures in our opinions . Question concerning the use of the Creatures . Answ. They are to be used with a subordinate affection . To looke to God in all our businesse . He doth instance in particulars . Vse 3. Set Faith and the Spirit on work to judge of these things . Two generall points . Sinne c●uses Wrath. Which he illustrates by a Compa●●●●n . Object . From the insensiblenesse of wrath . Answ. Containing in it the proofes of the Doctrine . Gods wrath is a Treasure . 1 Because our sinnes adde to his wrath . 2 Because it lies still for a time . 3 Because in time it is expended . Sinne is like a stormie cloud . Simile . Object . 2. From the generality of sin . Answ. Yet all sin not alike . And therefore are differently punished . Vse 1. Of the Point . To see sinne in its effects . Which is urged from the Terrour of Gods wrath . Object . From the not present feeling of Wrath. Answ. It is not felt , because it is not apprehended . 2 Sinne remains on Record . 3 And at length God will strike once for all . Object . The remedy prescribed , is to meet the Lord. Answ. Which consists , first , in Humiliation . In Reformation ▪ Object . The smalnesse of sinne . Answ. The least sinne is disobedience against God. Instance of the example of Saul . The example of Adam . Every sinne is the setting up of another God. A difference betwixt a godly and a wicked man in regard of sinnes . No sinne is small , for it is committed against an exact Law. Mat. 5.18 . The third generall point , Zeale turnes away wrath . 1 Proved by Scripture and instances . 1 Elijah . The truth of it appeares from the danger of luke-warmenesse . Coldnesse provokes as much sinne . Which is a stirring up of affection . 2 For the Lord. 3 There must be with it intention of action . Vse 1. Not to discourage those that be zealous . The frequency of such discouragements . The ill effects . Zeale and Religion , the pillars of Church and Common-wealth . They are Gods Pearls , though cast out in the world . Vse 1. Containing many Convictions of our want of Zeale . 1. From the formality of the Times . 2 Conviction . From our want of affection for the Lord. 2 Against sin . Differences betwixt Hatred and Anger . 1 Hatred is constant . 2 It sets against the whole Species . 3 It ●ests not but in utt●r de●t●uction . Iudge of our Anger by these ●arkes . 3 Conviction . From our want of courage for the truth . Object . From the danger of too much boldnesse . Answ. Danger of Excesse must be prevented by a well regular●●g our boldnesse . The Objection is prosecuted . And more fully answered . 4 Conviction . From our want of Zeale for the Church . Ze●le for the Church is acceptable to God , even when he is angry with her . It is dangerous to wrong the Church . Direction what wee must doe for the Church . Abroad . At home . Concerning the Church at home three things are ●●mmended to ●onsideration . Execution of Iudgement . Specially against three things : 1 Whoredome 2 Idolatry . 3 Injustice . 2 Contention for the Faith. To which we should be provoked by the practise of her enemies . Advancement of the Ministery . By setting a Candle in every candlesticke . By keeping out dogs that will devoure . 4 Generall point If we be not zealous , Gods jealousie grows hotter . And his messenger must have an answer Meanes to stop his wrath is to stand in the gap . Which consists in faithfull prayer . 5 Generall point Iealousie for the most part shall proceed to utter destruction . Two great deliverances we have had . Beware the third time . The story of Ahab is considerable to this purpose . There is a double feare : 1 A feare that puts us upon indirect means . 2 A feare that sets us to work on good meanes . 2 Chro. 15.2 . Notes for div A10010-e32710 Doct. Iustification , and Sanctification are inseparable . 1 How Sanctification ariseth from Iustification . 1 By the worke of the Spirit . Objects . Answ. Quest. Answ. 2 By certaine actions in the minde and heart , which are the effects of the Spirit in him . 1 Vpon the understanding . 2 Vpon the affections . 3 Selfe-love is sanctified . 4 Ingenuitie is wrought . 5 Noblenesse of Spirit . 6 A strong inclination . 2 Sanctification and Iustification are inse●● Reason 1. Reason 2. Reason 3. Reason 4. Reason 5. Vse 1. Pray that seeing God hath justified us , he would also sanctifie us . Encouragements to pray for Sanctification . 1 Gods promise in the Covenant . 2 The Covenant sealed in the Sacrament . 1 Cor. 11.25 . opened . 3 The Covenant confirmed with an oath . 4 The end whereunto the S●crament is appointed . Notes for div A10010-e34970 5 The successe that others have had by Prayer . 6 The great importance of it to us . Esay 25.6 . opened . Ephes. 5.18 . opened . Vse 2. Set Sanctification as high in our esteeme as Iustifi●a●●on . The excellencie of the New Creature . 1 Above old Lusts. 2 Above all worldly excellencies . Object . Answ. Two conditions of Adam . Object . Answ. 1 Iohn 3.2 . Eccles. 10.5 . Prov. 22.4 . Vse 3. Take heed of challenging Iustification without Sanctification . Iohn 3.18 . Matth. 3.8 . Object . Answ. Signos of a new Creature . 1 A Sense of it . ●●ct . 26.18 . 2 The Vniversalitie of it . 1 Cor. 5.7 . Object . Answ. 3 Looking upon every thing with a new eye . 2 Cor. 5.16 . 4 New workes . 2 Cor. 4.20 . Notes for div A10010-e37160 A New Creature , what . Three things in it . 1 The heart must be new moulded , or cast into a new frame . 1 Principally , his inclination is changed . Quest. Answ. How this alteration of the inclination may bee knowne . 2 This change is in his whole Conversation . Vse . Answ. 〈…〉 new 〈◊〉 itie of ●odlinesse . The new qua●●tie , what . 2 It must be done by infusion of a new qualitie of godlinesse . The new qualitie , what . Object . Answ. Vse . Notes for div A10010-e39050 3 There must be a mortification of the old man Vse . 2 Vse or Consectary . 1 There must be something les●e than corrupt nature . Where ●●od forgiveth , hee healeth ; where he pardoneth , he purifieth . Reason 1. Reason 2. Reason 3. Caution . Note . 2 As there must be lesse than corrupt Nature ; so there must be more than meere Nature . Observ. 2. Observ. 3. Observ. 4. Observ. 5. Observ. 1. Those that are in Christ have another Nature . When a thing is said to be Naturall . Caution . Vse 1. Not to deferre comming to God. Vse 2. Content not your selves with any thing if this be wanting . All the desires that come from Nature are nothing . 2 Morall Vertues . 3 Transient acts of Holinesse . 4 Good Intentions and Purposes . Notes for div A10010-e40790 Vse 3. Looke that good performances be naturall to you . Quest. Answ. Simile , Object . Answ. Simile . Vse 4. To abhor the old nature , and to ●●●ke to have it chan●ed . Rom. ● ▪ Quest. Answ. Vse 5. Feare not falling away . Object . Answ. Vse 6. Be not discouraged with the difficultie of any duty . Vse 7. A change of nature is a ground of comfort . Quest. Answ. Observ. 3. It must be a new Creature . Consectaries thence . 1 That we are redeemed from old Customes . Custome hath many advantages against us . 1 It gaines upon our judgements . 2 It is troublesome to alter it . 3 We plead for it . 4 It breeds Senselesnesse . Consect . 2. Wonder not that the world wonders at thee . Consect . 3. Pull downe all that is old . Object . Answ. Quest. Answ. Notes for div A10010-e42710 Consect 4. Wonder not at the unevenn●sse which is found in the lives of the b●st men . Object . Answ. Difference between unevennesse in the Saints , and in the wicked . Object . Answ. Object . Answ. Object . Answ. Consect . 5. Expect a combate . Object . Answ. Differences betweene the combate in the New Creature , and that fight that seemes to be in naturall men . Consect . 6. Thinke it not strange that you finde some aukednesse in the wayes of God at first . Object . Answ. Consect . 7. Give God the praise of chanting thy Nature . Object . Answ. Observ. 4. The New Creature is Gods worke . This is proved by foure Arguments Arg. 1. Arg. 2. Arg. 3. Object . Answ. Arg. 4. Object . 1. Answ. 1. Impediments of two sorts . Answ. 2. Answ. 3. Object . 2. To what use serveth this doctrine ? Answ. To foure uses . Vse 1. To let us see that our condition in Christ is better than in Adam . Vse 2. That it may appeare that God setteth us now about a worke , which he doth not inable us to performe . Vse 3. To make us love Christ the better , seeing how much we are beholding to him . Vse 4. To make us take heed of putting off the worke when Christ cals . Vse 1. See what the businesse of Preachers is , and with whom you have to doe , when you heare the Word . Learne hence . 1 To come to heare the Word with reverence and feare . 2 To give the praise of any good you receive by the preaching of the Word , to God onely . 1 Tim. 1. 3 expect not that the Minister should come with excellency of wisdome , or of words . Observ. 4. What workes you finde upon your owne hearts , in the preaching of the Word . Notes for div A10010-e45550 Object . Answ. In what sense he would be understood , when hee affirmeth the wil● of Regenerate persons to be free . Observ. 5. The order ; first in Christ , and then New Creatures . Hence learne . 1 Not to be discouraged from going to Christ for any defect , or imperfection that is in us . Reason 2. From your union with Christ , to perswade you to good workes . Doctr. To bee in Christ , is the ground of all Salvation . 1 What it is to be in Christ. What giving is . 1 Of what moment this union is . Vse 1. Exhortation two-fold . 1 Those that have this union with Christ let them seeke to enlarge it more . In what sense this is to be understood . Object . Answ. How it may be done . Five helpes to doe it . 1 Consider your misery without him . 2 Labour more to know the Vertues and excellencies of Christ. 3 Be perswaded of his love to you . 4 Get experience of him . 5 Pray that the Holy Ghost may draw thee to Christ. Object . Answ. 2 Those that want this Vnion , let them seeke to get it . In what this taking consists . In two Acts. Motives . Mot. 1. You shall finde rest . Object . Answ. Forgivenesse of sinne makes a man blessed foure wayes . 1 In taking away that which is the cause of all miseries . 2 In giving boldnesse . 3 In taking the sting out of affliction . 4 In making God ours . Matth. 1.21 . Object . Answ. Sinne is a burthen in two respects . 1 As it brings a man under guilt . 2 As it is a sicknesse or disease of the soule . Notes for div A10010-e47150 Mot. 2. If you be united with him , you shall be free from all evill , and enjoy all good . In particular , consider . 1 Mans misery out of Christ. 2 Mans happinesse by being in Christ. Object . Answ. If you beleeve , you shall be saved ; if not , you shall be damned . Salvation and Damnation , are matters of great moment . 1 They belong to the soule . 2 They continue for ever . Mot. 3. Your thirst shall be satisfied and healed . Quest. Answ. Quest. Answ. Object . Answ. Iohn 6. Mot. 4. If you be united with Christ , all things shall worke together for your good , if not , for your hurt . 1 Cor. 3.18 . Notes for div A10010-e48110 Mot. 5. If you be out of Christ , you are poore , and naked , and miserable . 1 Poore . What that poverty is . 2 Naked . Nakednesse , what . 3 Hungry . Object . 1. Answ. Object . 2. Answ. Object . 3. Answ. Pleasure , what . Object . 4. Answ. Notes for div A10010-e49290 Luke ▪ Notes for div A10010-e50880 Object . Answ. Notes for div A10010-e52950 The time when some Fathers lived . Why the Fathers are not so distinct in the doctrine of Transubst . Damascene set transubstantiation a broach in Grecia , 730. yeares after Christ. Lan●ranke Bishop of Canturbury , 1030 yeares after Christ brought transubstantiation into England . B●ringerius lived foure hundred yeares since . The benefits by Christ. What the wearinesse of sin is . 1 In the service of sinne . 1 Rest by Christ. 2 Wearinesse in the guilt of sinne . 3 Wearinesse in the fruit of sinne . Afflictions without sinne , as the Adder without a sting . 4 Wearinesse in the habite of sinne . Sinne to the soule , as sicknesse to the body . 5 In all that sinne touches . Folly quarrels at the best condition . Wisdome makes the worst condition comfortable . 4 Benefit by Christ. Kings have 1 Liberty . Liberty what , Christia●s live as they list , because they list not but to doe that which is good . 2 Plenty . Quest. Answ. 3 Peace . To overcome , what . 3 Glory . Object . Answ. Object . Answ. Object . Answ. Object . Answ. Object . Answ. Object . Answ. Object . Answ. Object . Answ. Object . Answ. Object . Answ. 6 Benefit a feast . Object . Answ. 1 Property of spirituall foode it endures for ever . 2 Satisfieth . Quest. Answ. 7 Benefit , apparell . 
A12186	----	Light from heaven discovering the fountaine opened. Angels acclamations. Churches riches. Rich povertie. In foure treatises. By the late learned and reverend divine, Rich. Sibs, Doctor in Divinitie, Master of Katherine Hall in Cambridge, and sometimes preacher at Grayes-Inne. Published according to the authors owne appointment, subscribed with his hand; to prevent imperfect copies. Sibbes, Richard, 1577-1635. 1638 Approx. 820 KB of XML-encoded text transcribed from 259 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A12186 STC 22498 ESTC S117381 99852595 99852595 17924 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12186) Transcribed from: (Early English Books Online ; image set 17924) Images scanned from microfilm: (Early English books, 1475-1640 ; 1082:8) Light from heaven discovering the fountaine opened. Angels acclamations. Churches riches. Rich povertie. In foure treatises. By the late learned and reverend divine, Rich. Sibs, Doctor in Divinitie, Master of Katherine Hall in Cambridge, and sometimes preacher at Grayes-Inne. Published according to the authors owne appointment, subscribed with his hand; to prevent imperfect copies. Sibbes, Richard, 1577-1635. [20], 199, [4], 202-297, [1], 157, [19] p. Printed by E. Purslow [and Richard Badger] for N. Bourne, at the Royall Exchange, and R. Harford, at the gilt Bible in Queenes-head Alley in Pater-Noster-Row, London : 1638. The words "fountaine opened .. povertie." are bracketed together on the title page. The first leaf is blank except for signature-mark "A" within a mortised ornament; the last leaf is blank. "The fountaine opened", "Angels acclamations", and "The rich poverty" each has separate dated page; pagination is continuous. "The Churches riches .. Printed by R. Badger" has separate dated title page and pagination. Register is continuous throughout. In this edition D2r last line begins: it. God. Includes index. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 Olivia Bottum Sampled and proofread 2003-01 Olivia Bottum Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion LIGHT FROM HEAVEN , Discovering The FOUNTAINE OPENED . The ANGELS ACCLAMATIONS . The CHURCHES RICHES . The RICH POVERTIE . In foure Treatises . BY The late Learned and Reverend Divine , RICH. SIBS , Doctor in Divinitie , Master of Katherine Hall in Cambridge , and sometimes Preacher at GRAYES-INNE . Published according to the Authors owne appointment , subscribed with his hand ; to prevent imperfect Copies . AMOS 3.7 . Surely the Lord God will doe nothing , but he revealeth his secrets to his servants the Prophets . LONDON , Printed by E. Purslow for N. Bourne , at the Royall Exchange , and R. Harford , at the gilt Bible in Queenes head Alley in Pater-Noster-Row . 1638. TO THE RIGHT HONOURABLE , ROBERT , Earle of WARWICK : And to the Right Honourable , the Lady SVS ANNA , Countesse of WARWICKE ; His pious CONSORT . Right Honourable , THERE are two things common to man , whose nature is capable of Honour : one is an appetite of Honour ; the other a mistaking himselfe about the matter or way of Honour : Ambition stirres up the one , and Ignorance causeth the other ; that swels , this poysons the heart of man. The first Humour did so farre transport some Ancients , that they placed very Felicitie in Honour , and made strange and unnaturall Adventures for the same . The second , as an Evill , made them to make that to be Honour , which is not ; and denie that to be Honour , which is Honour indeed . It is no Honour , to be wicked ; nor yet a way to Honour , with God , or good men : and yet some men doe glory in their shame , accounting Besenesse it selfe to be their Honour . It is the highest Honour ( and indeed , nothing so truly ennobleth ) to be truly gracious , and godly ; and yet , with multitudes of men , Religion and Godlinesse are thought staines and blemishes of Honour , ignobling Greatnesse it selfe , which they shun , as the greatest shame . The Scriptures make Godlinesse the formall and intrinsecall Cause , and Root of Honour : Nay , it is and was the opinion of the most moderate Philosophers , That Vertue is the proper Basis of Honour ; and that it doth belong to Vertue , as a Debt ; and so much as vertuous , so much honourable : and though it did not make , yet it did dresse a Morall happinesse . The Honour of being vertuous , is great to all ; most , unto Personages whose bloud runnes Noble , and Places are eminent : the World eyeth such most , and are willing to see , if they will shine ; and readie to commend , if they will be forward . When great ones are but in the common way of honouring God , which is meerely formall , and verball ; this is pleasing , and many times winning name and fame unto themselves : But , when they are found upon the speciall way of honouring God , which is radicall , and vitall , the heart being inwardly affected with the love and purpose , and the life full of the courses and discourses of Godlinesse ; this makes Nobilitie it selfe glorious , and eminently to shine : And certaine it is , that such shall have from God the Honour of secret Acceptation , speciall Protection , externall Publication , and of eternall Glorification ; they being all Heires under Blessing . This honour , in all eminency , I wish unto your Honours , by how much the more God hath already advanced and enlarged your Names and Families , not onely in many outward , but also in many choise and spirituall respects For your further helpe herein , I make my selfe bold to present you with certaine Sermons , heretofore preached by D. Sibbs ; a man whose pi●ty and parts made him Honourable , living and dead . For mee to commend the Author unto your Honours , were to make the World to judge him either a stranger unto you , or a man that had not ingratiated himselfe with you , whilest hee lived neere unto you : I well knew , that he had an Honourable opinion of you both , and of yours ; and that maketh me not blush , to passe these his owne Labours under your Noble Patron●ges : I know his wo●kes doe and will sufficiently prayse him ; and You that knew and loved him so well , shall ( in vouchsafing to read over these ensuing Sermons ) finde his Spirit in them , and in a manner , heare him ( although dead ) yet speaking unto you . Looke upon the Worke with acceptance , for the Fathers sake ; and let the World know , that he was a man so deservedly respected of you , that his learned Labours shall profit you ; and you by them , may be quickned in all the passages of your life , to Honour that God who hath so much Honoured you : which is the heartie desire of Your Honours to be commanded , IOHN SEDEWICK . TO THE READER . THe highest Points of Christian Religion , and such as are most above the Reach of Humane Wisedome , are those that lye below , in the foundation ; and therefore are they called the Mysteries of the Kingdome of Heaven , Mat. 13.11 . and the deepe things of God , 1 Cor. 2.10 . And the knowledge of these things , is tearmed an ascending into Heaven , Iohn 3.13 . a knowledge of such things as eye hath not seene , nor eare heard , nor would ever have entred into the heart of man , had they not beene revealed to us by him that came downe from Heaven , even the sonne of man that is in Heaven . That blessed Apostle S. Paul , that was rapt up into the third Heaven , did yet chiefely desire to studie and teach these Principles of the Doctrine of Christ : I determined not to know any thing among you , save Iesus Christ , and him crucified , 1 Cor. 2.2 . Yea and after all his studie and teaching , was not ashamed to confesse of himselfe , that he was not yet perfect in the knowledge of Christ , nor had attained so much as might be attained , but was still therefore looking upward , and pressing forward to that which was before , Phil. 3.12 , 13. And indeed , what David acknowledged , concerning his searching the Scriptures in generall ; that though he had proceeded further in the discoverie of Divine Truths , then those that went before him , Psal. 119.99 . I have more understanding then all my Teachers , for thy Testimonies are my meditation ; yet he was still to seeke of that which might be knowne , Vers. 96. I have seene an end of all perfection , but thy Commandement is exceeding broad . ( Even as those great Discoverers of the New-found Lands in America , at their returne were wont to confesse , that there was still a Plus-ultra , more might be descryed then was yet seene ; ) that may we say concerning those glorious things revealed unto us in the Gospel concerning Christ : Proceed we as farre as we can , in the studie of them ; that , we know , will be nothing , to that which is still to be learned : for the Riches of Christ , herein discovered , are indeed unsearchable . It is disparagement therefore at all , either to those that are the chiefe Masters of the Assemblies , to teach , or those that are of the highest Forme in Christs Schoole , to learne , yea , and that againe and againe , the first Principles of the Oracles of God. Sure I am , how-ever others puffed up with an opinion of their owne worth , may be otherwise minded , the Reverend and learned Author of these ensuing Tr●atises was of this judgement ; who , though he were a wise Master-builder , yet , according to the grace that was given unto him , ( which was indeed like that of Elisha , in regard of the other Prophets , 2 King. 2.9 . the elder Brothers Priviledge , a double portion ) he was still taking all occasions to lay well the foundation , and that in one of the most eminent Auditories for Learning and Pietie that are in the Kingdome . They that were his constant Hearers , know this well ; they that were not , may see it by these his Sermons now published , ( reduced , as was deemed most fit , into four severall Treatises ) wherein , as the season required , he still tooke the opportunitie of instructing his Hearers in this great Mysterie of our Religion , The Incarnation of the Sonne of God ; one of the chiefe Fundamentals of our Faith , one of the chiefe of those Wonders in the Mercy-Seat , which the Cherubins gaze at , which the Angels desire to prie into , 1 Pet. 1.12 . And indeed , by reason he spake at severall times , and by occasion of so many severall Texts of Scripture concerning this subject , there is scarce any one of those incomparable benefits which accrew to us thereby , nor any of those holy impressions which the meditation hereof ought to worke in our hearts , which is not in some place or other sweetly unfolded . In the first Treatise , the Mysterie it selfe is indeed chiefely opened , and is therefore called , The Fountaine unsealed : the rest , as in so many strea●es , convey to us that Water of Life which issueth from thence ; teaching us how to improve the knowledge hereof to the glory of God , and the spirituall enriching of our owne soules . The noted Humilitie of the Author I now the lesse wonder at , finding how often his thoughts dwelt on the Humiliation of Christ. If we that now reade them , be not changed into the same image from glory to glory , it will be our owne fault . This take from me , the Treatises following are published by Copies of his Sermons which himselfe approoved and appointed , and that by subscribing his owne hand , purposely to prevent imperfect Copies . Embrace them therefore as truly his ; and the Lord so raise up thy heart in the carefull perusall hereof , that thy profiting may be seene of all . Thine in the Lord Jesus , A. JACKSON . Lond. Woodstreet , April 18. 1638. THE CONTENTS OF THESE ENSVING TREATISES . THE SUMME OF THE first TREATISE . GOdlinesse , what . page 4 The Gospel a Mysterie , why . 10 Religion , why persecuted . 14 How to carry our selves in Religion . 15 To blesse God for Mysteries . 19 Not to set on them with humane parts . 20 Mysteries of Religion above reason . 22 Not to despaire of learning Religion . 23 Not to slight Divine Truths . 24 Godlinesse a great Mysterie , why . 34 How to be affected with it . 38 To endevour to learne it . 42 Godlinesse a Mysterie , without controversie . ibid. Men live not worthy these Mysteries . 45 What Truth to account Catholike . 47 Of God manifest in the flesh . 50 Christ justified in the Spirit . 70 Christ seene of Angels . 93 Christ preached to the Gentiles . 114 Christ beleeved on in the World. 137 Christ received up in glory . 164 THE SUMME OF THE second TREATISE . ANgels an Host , why . 205 Of glorifying God. 216 The greatnesse of the glory of Redemption . 222 How to know whether we glorifie God. 232 Hindrance of Gods glory . 238 How to come to glorifie God. 243 Whence peace comes . 252 Peace wrought by Christ , why . 258. How to know our peace with God. 262 How to maintaine Peace with God. 269 Motives to stirre up to this peace . 273 Gods good will , the ground of all good . 282 Why God loves us in Christ 286 How to know Gods love to us . 288 THE SUMME OF THE third TREATISE . CHrist was rich . 5 Christ God , why 9 Christ became poore . 10 Particulars of Christs poverty . 13 Christs poverty our riches . 16 What riches we have by Christ. 18. Why we are enriched by Christs poverty . 22 Riches by Christ , what . 26 Abasement of out ward riches 35 How to i● prove the riches of Christ. 41 How to know we are in Gods favour . 53 Grace may be knowne . 55 Example of Christ should move us to good workes . 62 How to profit by Christs example . 63 Motive to follow Christs example . 66 Manner of doing good . 70 THE SUMME OF THE fourth TREATISE . THEre is difference of people . 83 God will have some in the worst times , why . ibid. Comfort that God will have a Church , when we are gone . 85 Gods children but few . 86 God hath a speciall care of those few . 88 Gods Church and children afflicted in the world , and why . 94 Outward povertie a helpe to povertie of spirit . 98 Providence serviceable to predestination . 105 Spirituall poverty , what it is not . 106 What it is . 107 Degrees of this povertie . ibid. Before conversion . 108 After conversion . 113 Signes of spirituall povertie . 120 How to come to spirituall povertie . 128 God trusted , as he is knowne . 134 Evidences of trust in God. 137 How to come to trust in God. 148 FINIS . THE FOVNTAINE OPENED : OR , THE MYSTERIE OF GODLINESSE REVEALED . BY The late learned & reverend Divine RICH. SIBS , Doctor in Divinitie , Master of Katherine Hall in Cambridge , and sometimes Preacher at GRAYES-INNE . JOEL 3.18 . And a Fountaine shall come forth of the House of the Lord , and shall water the valley of Shittim . EPHES. 3.3 . He hath made knowne the Mysterie unto me , which in other ages was not made known unto the sonnes of men . LONDON , Printed by E. Purslow for N. Bourne , at the Royall Exchange , and R. Harford , at the gilt Bible in Queenes-head Alley , in Pater-noster-Row . 1638. THE FOUNTAINE OPENED . OR , The Mysterie of Godlinesse REVEALED . 1 TIMOTHY 3.16 . And without Controversie , Great is the Mysterie of Godlinesse . God manifest in the flesh . Iustified in the Spirit . Seene of Angels . Preached unto the Gentiles . Releeved on in the World. Received up to Glorie . THERE are two things that God values more then all the World besides ; the Church , and the Truth : the Church , that is the Pillar and ground of Truth , as it is in the former Verse ; the Truth of Religion , that is the Seed of the Church . Now the blessed Apostle S. Paul being to furnish his Schollar Timothie to the Ministeriall Office , he doth it from two grounds especially ; from the dignitie of the Church , which he was to instruct and converse in , and from the excellencie of the Mysteries of the Gospel , that excellent Soule-saving Truth : hereupon he doth seriously exhort Timothie to take heed how he conversed in the Church of God , in teaching the Truth of God. The Church of God , it is the House of God , a companie of people that God cares for more then for all mankind besides ; for whom the World stands , for whom all things are ; It is the Church of the living God , the Pillar and ground of Truth . And for the Truth of God , that must be taught in this Church , that is so excellent a thing , that we see the blessed Apostle here useth great words , high stiles , loftie expressions concerning it . As the matter is high , and great , so the holy Apostle hath expressions sutable ; a full heart breeds full expressions . As no man went beyond S. Paul , in the deepe conceit of his owne unworthinesse , and of his state by nature ; so there was no man reached higher in large and rich thoughts , and expressions of the excellencie of Christ , and the good things we have by him : as we see here ; setting forth the excellencie of the Ministeriall Calling , being to deale with Gods Truth towards Gods people , he sets forth Evangelicall Truth gloriously here ; Without controversie , great is the Mysterie of God●linesse ; God manifest in the flesh , &c. In these words then there is , a Preface ; and then , a particular explication ; there is the Fountaine , or Spring , and the streames issuing from it ; the Root , and the Branches ; there is ( as it were ) a Porch to this great House . Great Buildings have faire entrances ; so this glorious description of the Mysteries of the Gospel , it hath a faire Porch , and entry to it : Without controversie , great is the Mysterie of Godlinesse . Then the Fabrick it selfe is parcelled out in six particulars : God manifest in the flesh . Iustified in the Spirit . Seene of Angels . Preached unto the Gentiles . Beleeved on in the World. Received up to Glorie . First , for the Preface ; whereby he makes way to rayse up the spirit of Timothie ( and in him us ) unto a reverent and holy attending to the blessed Mysteries that follow . Without controversie , great is the Mysterie of Godlinesse . In this Preface , there is first the thing it selfe , Godlinesse . Then the description of it , it is a Mysterie . And the adjunct , it is a great Mysterie . And then the seale of it ; it is a great Mysterie without all controversie : by the confession of all , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , there are none that ever felt the power of godlinesse , but they have confessed it to be a great Mysterie . Godlinesse is a Mysterie , and a great Mysterie ; and it is so , under the seale of publike confession : to observe somewhat from each of these . Godlinesse . Godlinesse , is either the Principles of Christian Religion , or the inward disposition of the soule towards them , the inward holy affection of the soule ; the word implyeth both : for Godlinesse is not onely the naked Principles of Religion , but likewise the Christian affection , the inward bent of the soule , sutable to Divine Principles , there must be a godly disposition , carrying us to godly Truths . That Godlinesse includes the Truths themselves , I need goe no further then the connexion : In the last words of the former Verse , The Church is the Pillar and ground of Truth ; and then it followes , Without controversie , great is the Mysterie ( he doth not say of Truth , but of Godlinesse ; in stead of Truth , he sayth Godlinesse . The same word implyes the Truths themselves , and the affection and disposition of the soule toward them Truths , to shew that both must alway goe together . Wheresoever Christian Truth is knowne as it should be , there is a supernaturall Light ; it is not onely a godly Truth in it selfe , but it is embraced with godly affections . These blessed Truths of the Gospel , they require and breed a godly disposition ; the end of them , is godlinesse , they frame the soule to godlinesse . Thus we see the Truths themselves are godlinesse , carrying us to God , and holinesse ; that I need not much stand on . But that there must be an affection answerable , and that this Truth breeds this , is a little to be considered , Why is Religion it selfe called Faith , and the grace in the soule also called Faith ? To shew that Faith , that is , the Truth revealed ( as we say , the Apostles Faith ) it breeds Faith , and must be apprehended by Faith : therefore one word includes both the object , the thing beleeved , and likewise the disposition of the soule to that object : So , here godlinesse is the thing it selfe , the Principles of Religion , and likewise the disposition of the soule , that those Truths worke , where they are entertained as they should be . Hence followes these other Truths briefely . First of all , that no Truth breeds godlinesse , and pietie of life , but Divine Truths ; for that is called godlinesse , because it breeds godlinesse : all the devices of men in the world cannot breed godlinesse ; all is superstition , and not godlinesse , that is not bred by a Divine Truth . Againe , hence , in that Divine Truth is called Godlinesse , it shewes us , if we would be godly , we must be so from reasons of Christianitie : not ( as I said ) by framing devices of our owne , as gracelesse foolish men doe ; as we see in Poperie , it is full of Ceremonies , of their owne devising : but if we will be godly , it must be by reasons and motives from Divine Truth ; that breeds godlinesse . It is but a bastard godlinesse , a bastard Religion , that is from a good intention , without a good ground : therefore the word implyes both the Tenent , the Doctrine , and the frame of Soule answerable to that Doctrine . Good Principles without an impression of it on the soule , is nothing , it 〈◊〉 but helpe us to be damned ; and godlinesse , without a frame of doctrine , is nothing but superstition : godlinesse in doctrine , frames the soule to godlinesse in conversation . There are many , that out of a naturall superstition ( which is alway accompanied with a poysonfull malicious disposition against the Truth of God ) they will have devices of their owne ; and those they will force , with all their power : but if we will be godly , it must be from reasons fetched from Divine Truth . Againe , hence we may fetch a rule , of discerning when we are godly , what makes a true Christian ? When he nakedly beleeves the grounds of Divine Truth , the Articles of the Faith , when he can patter them over , doth that make a true Christian ? No ; but when these Truths breed , and worke godlinesse : for , Religion is a Truth according to godlinesse , not according to speculation onely , and notion : Wheresoever these fundamentall Truths are embraced , there is godlinesse with them ; a man cannot embrace Religion in truth , but he must be godly . A man knowes no more of Christ , and divine things , then he values , and esteemes , and affects , and brings the whole inward man into a frame , to be like the things ; if these things worke not godlinesse , a man hath but a humane knowledge of divine things ; if they carry not the Soule to trust in God , to hope in God , to feare God , to embrace him , to obey him ; that man is not yet a true Christian : for Christianitie is not a naked knowledge of the Truth , but Godlinesse . Religious Evangelicall Truth , is Wisedome ; and Wisedome is a knowledge of things directing to practise : A man is a wise man , when he knowes so as to practise , what he knowes : the Gospel is a Divine Wisedome , teaching practise as well as knowledge ; it workes godlinesse , or else a man hath but a humane knowledge of divine things . Therefore , he that is godly , he beleeves aright , and practiseth aright : he that beleeves ill , can never live well ; for he hath no foundation , he makes an Idoll of some conceit he hath , besides the Word : and he that lives ill , though he beleeve well , shall be damned too . Therefore a Christian hath godly Principles out of the Gospel , and a godly carriage sutable to those Principles . And indeed , there is a force in the Principles of Godlinesse ( from Gods love in Christ ) to stirre up to godlinesse : the Soule that apprehends Gods Truth aright , cannot but be godly . Can a man know Gods love in Christ incarnate , and Christs suffering for us , and his sitting at the right hand of God for us , the infinite love of God in Christ , and not be carryed in affection backe to God againe , in love , and joy , and true affiance , and whatsoever makes up the respect of godlinesse ? It cannot be . Therefore , it is not a cold naked apprehension , but a spirituall knowledge , when the Soule is stirred up to a sutable disposition , and carriage , that makes godlinesse . Now this godlinesse is A Mysterie . What is a Mysterie ? The word signifies a hidden thing ; it comes of Muin , which is to shut or stop the mouth from divulging . As they had their Mysteries among the Heathen , in their Temples , which they must not discover : therefore there was an Image before the Temple with his finger before his mouth , shewing that they must be silent in the discoverie of hidden Mysteries . Indeed , the Mysteries of the Heathens were so shamefull , that they did well to forbid the discoverie of them ; but I speake onely to unfold the nature of the word , which is to shut or keepe secret . 1 A Mysterie is a secret , not onely for the present ; but that it was a secret , though it be now revealed : for the Gospel is now discovered : It is called a Mysterie , not so much that it is secret , but that it was so , before it was revealed . 2 In the second place , that is called a Mysterie in the Scripture , which howsoever it be cleare for the manifestation of it , yet the reasons of it are hid : As the conversion of the Gentiles ; that there should be such a thing ; why God should be so mercifull to them ; it is called a Mysterie . So the calling of the Iewes , it is called a Mysterie , though the thing be revealed ; yet , that God should be so wondrous mercifull to them ; that is a Mysterie . When there is any great reason , that wee cannot search into the depth of the thing , though the thing is selfe be disoovered , that is a Mysterie ; as the conversion both of Iewes and Gentiles . In the third place , 3 a Mysterie in Scripture is taken for that that is a Truth hid , and is conveyed by some outward thing . Marriage is a Mysterie , because it conveyes the hidden spirituall Marriage betweene Christ and his Church . The Sacraments are Mysteries ; because in the one , under Bread and Wine , there is conveyed to us the benefits of Christs body broken , and his bloud shed ; and in the other , under Water , a visible outward thing , there is signified the bloud of Christ. In a word ( to cut off that which is not pertinent ) Mysterie in Scripture is either the generall body of Religion , or the particular branches of it : The generall body of Religion is called a Mysterie , in this place ; the whole Christian Religion is nothing but a continued Mysterie , a continuation of Mysteries , a chayning together of Mysterie upon Mysterie . And then the particular branches are called Mysteries , as I said before : The conversion of the Iewes , and likewise of the Gentiles , before it was accomplished , it was a Mysterie ; so the union betweene Christ and the Church , is a great Mysterie , Ephes. 5. but the whole Gospel is here meant as Christ saith , Marke 4. The Mysteries of the Kingdome of God ; that is , the description of the Gospel . What is the Gospell ? The Mysterie of Gods Kingdome , of Christs Kingdome ; a Mysterie , discovering how Christ reignes in his Church ; and a Mysterie , of bringing us to that heavenly Kingdome . So then , the whole Evangelicall Truth is a Mysterie , For these Reasons . 1 First of all , because it was hid , and concealed from all men , till God brought it out of his owne bosome : first , to Adam in Paradise , after the fall , and still more clearely afterwards to the Iewes ; and in Christs time , more fully to Iewes and Gentiles . It was hid in the brest of God ; it was not a thing framed by Angels , or men . After man was fallen to that cursed state , this Plot , of saving man by Christ , came not into the head of any creature ; to satisfie justice , by infinite mercie ; to send Christ to die , that justice might be no loser ; it could come from no other brest but Gods , it must be a Divine heavenly Wisedome . Therefore it was a Plot devised by the blessed Trinitie , the Father , Sonne , and Holy-Ghost ; it was hid in the secret Closet of Gods brest , Christ brought it out of the bosome of his Father ; No man hath seene God at any time ; Christ the onely begotten Sonne , in the bosome of the Father , he discovers the Father , and his meaning to mankind . Who ever could have thought of such a depth of mercy unto fallen man , when God promised the blessed Seed , Gen. 3. if God himselfe had not discovered it ? Therefore , this reconciling of justice and mercy , it is a Mysterie of heavenly wisedome , that the creature could never thinke of ; as it is excellently set downe , 1 Cor. 2. through the whole Chapter . Againe , it is a Mysterie ; because when it was revealed , it was revealed but to few : 2 it was revealed at the first but to the Iewes ; God is knowne in Iewry , &c. it was wrapped in ceremonies , and types , and in generall promises , to them ; it was quite hid from most part of the world . Againe , 3 when Christ came , and it was discovered to the Gentiles ; yet it is a Mysterie even in the Church , to carnall men , that heare the Gospel , and yet doe not understand it , that have the veile over their hearts ; it is hid to them that perish , though it be never so open of it selfe to those that beleeve . In the fourth place , 4 it is a Mysterie ; because though we see some part and parcell of it , yet wee see not the whole Gospel ; we see not all , nor wholly ; We see but in part , and know but in part : so it is a Mysterie , in regard of the full accomplishment . Yea , 5 and in the next place it is a Mysterie , in regard of what we doe not now , but shall hereafter know . How doe we know Divine Truths now ? In the Mirror of the Word , and Sacraments , we know not Christ by sight ; that manner of knowledge is reserved for Heaven : so , here wee know as it were in a kind of Mysterie ; wee see divine things wrapped up in the Mirror of the Word , and the Mysteries of the Sacraments : Indeed , this comparatively to the Iewish Church , is to see the face of God in Christ ; a cleare sight : but compared to that we shall have , it is to see in a Glasse , or Mirror ; if we looke backe , it is a cleare sight ; if we looke forward , it is a sight as it were in a Mysterie : even that little that we doe know , wee doe not know it , as we shall know it in Heaven . But is the Doctrine of the Gospel it selfe onely a Mysterie ? No : All the Graces are Mysteries , every Grace . Let a man once know it , and hee shall find , that there is a Mysterie in Faith ; that the earthly soule of man should be carryed above it selfe , to beleeve supernaturall Truths , and to depend upon that he sees not ; to sway the life , by reasons spirituall : That the heart of man should beleeve , that a man in trouble should carry himselfe quietly and patiently , from supernaturall supports and grounds , it is a Mysterie : That a man should be as a Rocke , in the middest of a storme , to stand unmoveable , it is a Mysterie : That the carriage of the soule should be turned universally , another way ; that the judgement and affections should be turned backward , as it were ; that hee that was proud before , should now be humble ; that hee that was ambitious before , should now despise the vaine World ; that hee that was given to his lusts and vanities before , should now , on the contrary , be serious , and heavenly minded : here is a Mysterie indeed , when all is turned backward . Therefore wee see how Nicodemus ( as wise as hee was ) it was a Riddle to him , when our blessed Saviour spake to him of the New-Birth , that a man should be wholly changed , and new-molded ; that a man should be the same , and not the same ; the same man for soule and body , yet not the same , in regard of a supernaturall life and being put into him , carrying him another way , leading him in another manner , by other rules and respects , as much different from other men , as a man differs from a beast . A strange Mysterie , that rayseth a man above other men , as much as another man is above other creatures . For a man to be content with his condition , in all changes , and varieties ; when he is cast and tossed up and downe in the world , to have a mind unmoveable , it is a Mysterie : Therefore S. Paul saith , Philip 4. I have entred into Religion ( as it were ) I have consecrated my selfe , the word is wondrous significant ; I have learned this Mysterie , to be content . It is a Mysterie , for a man to be tossed up and downe , and yet to have a contented mind ; I can want , and I can abound , I can doe all through Christ , that strengtheneth me : Why ? I have consecrate my selfe to Christ , and Religion , and from them I have learned this point , to be content . Therefore in the Text here ( as we shall see afterwards ) not onely Divine Truths are a Mysterie , Great is the Mysterie of Godlinesse ; but he insists in particular Graces ; Preached to the Gentiles , Beleeved on in the World : these are Mysteries . In Christ , all is Mysteries ; two natures , God and man , in one person ; mortall , and immortall ; greatnesse , and basenesse ; infinitenesse , and finitenesse , in one person . The Church it selfe is a mysticall thing : For under basenesse , under the scorne of the world , what is hid ? A glorious people . The state of the Church in this world , it is like a Tree that is weather-beaten , the leaves and fruit are gone , but there is life in the root . So , what is the Church ? A companie of men that are in the world , without glory , without comelinesse and beautie ; yet notwithstanding they have life in the root , a hidden life : Our life is hid with Christ , in God , Coloss. 3. The Church hath a life , but it is a hidden mysticall life , a life under death ; they seeme to die to the world , but they are alive : This is excellently and rhetorically followed by S. Paul ; As dying , and yet we live ; as poore , yet making many rich . A strange kind of people ; poore , and rich ; living , and dying ; glorious , and base ; yet this is the state of the Church here in this world : they are an excellent people , but they are veiled under infirmities of their owne , and the disgraces and persecutions of the world . So , we see both the Doctrine it selfe , and the Graces , and the Head of the Church , and the Church it selfe , are nothing but Mysteries . Is it so , that Religion is a Mysterie ? Then first of all , doe not wonder that it is not knowne in the world ; and that it is not onely not knowne , but persecuted , and hated . Alas , it is a hidden thing , men know not the excellencie of it . As great mens sonnes in a forraine Countrey , they find not entertainment answerable to their worth , but as they are apprehended to be by strangers : so these Divine Truths they find little acceptance in the world , because they are mysteries ; not onely Mysteries in the Tenent , but in the practise ; therefore the practise finds such opposition in the world : Father forgive them , saith our blessed Saviour , they know not what they doe . The world knowes not what they doe , when they hate and persecute Religion , and religious persons . The Church is a mysticall thing , and Religion is a Mysterie , it is hid from them . Shall we be mooved with the disgracefull speeches of carnall men ? They speake they know not what ; the thing they speake against , is a Mysterie : Therefore , what should we regard the speeches of the world , or follow the example of the world , in embracing Religion ? Religion is a Mysterie : Let the world be never so great , it is not the knowledge of great men , or of rich men , it is the knowledge of godly men , it is a Mysterie of Godlinesse : Shall we follow the example of the world in Religion , when it is a Mysterie , and a Mysterie of Godlinesse , that onely godly men know , and embrace ? Looke not therefore to the greatnesse of place , or parts , &c. it is a Mysterie . Againe , if it be a Mysterie , then it should teach us to carry our selves sutable to it . Nature taught even the Heathens to carry themselves reverently in their Mysteries ; procul este profani : away , be gone all prophane . Let us carry our selves therefore reverently toward the Truth of God , towards all Truths , though they be never so contrarie to our reason ; they are Mysteries altogether above Nature : There are some seeds of the Law in Nature , but there are no seeds in Nature of the Gospel ; therfore we should come to it with a great deale of reverence . S. Paul teacheth us an excellent Lesson , Rom. 11. When he entred into a depth that he could not fathome , doth he cavill at it ? No : Oh , the depth ! Oh , the depth ! So in all the Truths of God , when we cannot comprehend them , let us with silence reverence them , and say with him , Oh , the depth ! Divine things are Mysteries , the Sacraments are Mysteries ; let us carry our selves towards them with reverence . What is the reason , that there is one word in the Greeke , and in other Languages , to signifie both common , and prophane ? Because those that come with common affections , and common carriage , to holy things , they prophane them ; because , as the things are great , so they require a sutable carrage , not a common carriage . We prophane the Sacrament , if we take the Bread and Wine as a common Feast : as S. Paul saith ; You discerne not the Lords Body . We prophane Mysteries , when we discerne not . Beasts and beast-like men discerne not the relation of things ; that these outward elements have reference to great matters , to the Body and bloud of Christ : they doe not discerne them from common Bread and Wine , though they be used to rayse up our soules to the Bread of Life . So likewise , when we come to the Word of God , and looke not to our feet , but come to the Church , as if we went to a Play , or some common place , without prayer , without preparation ; when wee come with common affections , this is to come prophanely . Here we come to Mysteries , to high things , to great matters : Therefore , when wee come to converse with God , we must not come with common affections ; wee must carry our selves holily , in holy businesse , or else we offer to God strange fire : God was in this place , sayth Iacob , and I was not aware of it . So when we come to heare the Word , when we goe to pray , when we receive the Sacrament , God is her● , and Mysteries are here , and we are not aware of it . It is a shame for us , not to labour to bring sutable dispositions . It is a matter of that consequent , life or death depends upon it . You know what S. Paul sayth , 1 Cor. 11. For this very cause , some are sick and some weake , and some sleep , some die : Why ? For comming with common affection , for not discerning the Lords Body , for not examining our selves , for not having answerable dispositions to the greatnesse of the Mysteries we goe about . Let us not thinke it enough to come to the Sacrament , and then to let the reines loose to all kind of vanitie ; the very Heathens would be ashamed of that . It is the bane and blemish of Religion , and such a thing , for which wee may feare , that God will give whole Christendome a purge ( I meane ) for our excesse . There is a lawfull use of Feasting , and comely Recreations ; but to come with unjustifiable Vanities ( that are not fit at any time ) when wee should honour God for the greatest Gift that ever was , for the Incarnation of his Sonne ; to be more prophanely disposed then , and to give our selves to more loose courses then at other times ; how can it but provoke the Justice of God , especially it being common ? Amongst other things , we may justly looke for the Vengeance of God for this , not onely upon this or that place , for it is the fault of Christendome . Shall we carry our selves thus prophanely at these times , when we should walke in a holy disposition ? Is this the way to be thankefull to God ? Let us labour to entertaine and embrace these Mysteries of the Gospel as wee should , with a sutable carriage to them : for the Gospel will no longer tarry , then it hath sutable love and affections to the greatnesse of the thing . The Gospel may leave us we know not how soone , and goe to people that are as barbarous as we were , before the Gospel came to us . The Romans thought , they had Victory tyed to them ; but we have not these Mysteries of the Gospel tyed to us . If we labour not for an answerable carriage ; as God hath removed the Gospel from the Easterne Churches of Asia , that are under the tyrannie of the Turks now , so he may , and we know not how soone , take away these blessed and glorious Mysteries . Let us reverence these Mysteries , and blesse God for them , and labour to expresse our thankfulnesse in our lives and conversations , that God may delight to continue with us , and continue his blessed Truth among us . Doe but conceive in your owne selves , what equity is it , that Truths should be obtruded to men that care not for them ? That live under the mysteries of the Gospell , with as much liberty to the flesh , as if they had never heard of it ▪ that their lives are not better then Pagans , perhaps worse : When these things grow generall , will God continue these Mysteries to us , when there is such a disproportion of affection , and carriage ? Judge of these things . God should deale justly with us , if he should leave us to the darknesse of Gentilisme , and Poperie , and confusion , and carry the Gospel further West still , to a people that never heard of it where it should have better entertainment then it hath had of us . I beseech you let us labour to carry our selves answerable to this blessed and great Mysterie , if wee would have it continued longer among us . Againe , are these things Mysteries , great Mysteries ? Let us blesse God , that hath revealed them to us ; for the glorious Gospel . Oh , how doth S. Paul , in every Epistle , stirre up people to be thankfull , for revealing these Mysteries ? What cause have the Gentiles , that were in the shaddow of death before , to be thankfull to God ? What kind of Nation were we in Iulius Caesars time ? As barbarous as the West Indians ; the Canibals were as good as we . We that were so before ; not onely to be civillized by the Gospel , but to have the meanes of salvation discovered ; what cause have we to be enlarged to thankfulnesse ? And shall we shew our thankefulnesse , in provoking his Majestie ? There is nothing in the world that is a ground of that thankfulnesse , as the glorious Gospel , that brings such glorious things as it doth . Men are thankfull to men , for teaching and discovering the Mysteries of their Trades ; and shall God discover the great Mysteries of the Gospell of Christ , and shall not we be thankfull ? Are there not thousands that sit in darknesse ? The Romish Church , is it not under the Mysterie of Iniquitie ? And that we should have the glorious Mysteries of the Gospel revealed to us ; that the Veile should be taken off , and we should see the face of God in Christ ; what a matter of thankfulnesse is it to all gracious hearts , that ever felt comfort by it ? Againe , it is a Mysterie : Therefore it should teach us likewise , not to set upon the knowledge of it with any wits or parts of our owne ; to thinke to search into it meerely by strength of wit , and study of Bookes , and all humane helpes that can be : it is a Mysterie , and it must be unveiled by God himselfe , by his Spirit . If we set upon this Mysterie onely with wits and parts of our owne , then what our wits cannot pierce into , we will judge it not to be true ; as if our wits were the measure of Divine Truth ; so much as we conceive , is true ; and so much as we cannot conceive , is not true . What a pride is this in flesh , in wormes of the Earth , that will make their owne apprehensions , and conceits of things , the measure of Divine Truth , as Heretikes heretofore have done ? It was the fault of the Schoolemen in later times ; they would come with their Logick onely , and strong wits , and such Learning as those darke times afforded , to speake of Grace , of the Gospel of justification ; they spake of it , and distinguished in a meere metaphysicall and carnall manner : therefore they brought onely humane Learning ; they were furnished with Plato , and other naturall Learning ; and with these , they thought to breake through all the Mysteries in Religion . Wee must not struggle with the difficulties of Religion , with naturall parts . It is a Mysterie : now therefore it must have a double veile tooke off , a veile from the thing , and the veile from our eyes . It is a Mysterie , in regard of the things themselves , and in regard of us . It is not sufficient , that the things be lightsome that are now revealed by the Gospel , but there must be that taken from our hearts , that hinders our sight . The Sunne is a most glorious creature , the most visible object of the world ; what is that to a blind man , that hath skales on his eyes ? So Divine Truth is glorious , it is Light in it selfe , but there are skales on the eyes of the soule , there is a filme that must be taken off : there is a veile over the heart , as S. Paul saith of the Iewes ; therefore they could not see the scope of Moses , directing all to Christ : naturally , there is a veile over mens hearts ; and that is the reason , that though they have never so many parts , and the things be light in themselves , yet they cannot see : Therefore , I say , the veile must be taken both from the things , and from our hearts , that Light being shed into lightsome hearts , both may close together . Againe , being a Mysterie , it cannot be raysed out of the Principles of Nature , it cannot be raysed from Reasons . But hath Reason no use then in the Gospel ? Yes ; sanctified Reason hath , to draw sanctified conclusions from sanctified Principles ; thus fa●re Reason is of use in these Mysteries , to shew , that they are not opposite to Reason ; they are above Reason , but they are not contrarie to it ; even as the light of the Sunne it is above the light of a Candle , but it is not contrarie to it . The same thing may be both the object of Faith , and of Reason . The immortalitie of the soule , it is a matter of Faith ; and it is well proved by the Heathen , by the light of Reason . And it is a delightfull thing to the soule , in things that Reason can conceive of , to have a double Light ; for the more Light , the more comfort ; to have both the Light of Nature , and the Light of Grace , and of Gods Spirit . That which Reason should do here , is to stoop to Faith in things that are altogether above Reason ; as to conceive Christ in the Wombe of a Virgin , the joyning of two Natures in one , the Trinitie of Persons in one Divine Nature , and such like : Here it is the greatest reason , to yield reason to Faith ; Faith is the reason of Reason , in these things ; and the greatest reason is , to yeeld to God , that hath revealed them . Is not here the greatest reason in the world , to beleeve him that is Truth it selfe ? Hee hath sayd it ; therefore Reason it selfe sayth , it is the greatest reason to yeeld to God , who is Truth it selfe : therefore Faith stands with the greatest reason that can be : For things have a greater being in Gods Word , then in themselves , and Faith is above Reason ; therefore it is the reason of reasons , to beleeve when we have things revealed in the Word : that is one use of Reason in Mysteries , to stop the mouthes of gaine-sayers by Reason , to shew that it is no unreasonable thing to beleeve . Againe , seeing it is a Mysterie , let no man despaire : It is not the pregnancy of the Scholar here , that carryes it away ; it is the excellencie of the Teacher : if Gods Spirit be the Teacher , it is no matter how dull the Scholar is , it is a Mysterie . Pride in great parts , is a greater hinderance , then simplicity in meaner parts : Therefore Christ , in Mat. 11. he glorifies God , that hee had revealed these things to the simple , and concealed them from the proud . Let no man despaire ; for the Statutes of God give understanding to the simple , as the Psalmist sayth . God is such an excellent mighty Teacher , that where he finds no wit , he can cause wit : He hath a priviledge above other Teachers , hee doth not onely teach the thing , but he gives wit and understanding . It is a Mysterie : therefore as none should be so proud , as to thinke to breake thorow it with wit and parts , so let none despaire ; considering , that God can rayse shallow and weak wits to apprehend this great Mysterie . It is a Mysterie : therefore take heed of slighting of Divine Truths . The emptie shallow heads of the world make great matters of trifles , and stand amazed at baubles , and vanities , and thinke it a grace , to slight divine things . this great Mysterie of godlinesse they despise ; that which the Angels themselves stand in wonderment at , and are students in , that the wits of the world they slight , and despise , or dally withall , as if it were a matter not worth reckoning : but I leave such to reformation , or to Gods just judgement , that hath given them up to such extremitie of madnesse , and folly . Let us labour to set a high price on the Mysteries of godlinesse . How shall wee come to know this Mysterie as wee should , and to carry our selves answerable ? We must desire God to open our eyes ; that as the Light hath shined , 1 as the Apostle faith , Tit. 2. the Grace of God hath shined ; as there is a lightsomenesse in the Mysteries , so there may be in our eye . There is a double Light required to all things in nature , the lightsomnesse in the Medium , and in the sight ; so here , though the Mysteries be now revealed by Preaching , and Bookes , and other helpes ; yet to see this Mysterie , and make a right use of it , there is required a spirituall Light , to joyne with this outward Light. And hence comes a necessitie of depending upon Gods Spirit , in conversing in this Mysterie . There must be an using of all helpes , and meanes , or else we tempt God ; wee must reade , and heare , and above all , we must pray : as you see David , in Psal. 119. Open mine eyes , Lord , that I may see wonders in thy Law. There are wonders in thy Law , but my eyes must be opened , to see them . He had sight before , but he desires still a further and clearer sight ; and as the poore man in the Gospel , that cryed after Christ , when he was asked , What wouldest thou have ? Lord , that mine eyes might be opened . So should every one of us ( considering it is such a ravishing Mysterie ) crye after God , and Christ ; Lord , that my eyes might be opened , that I may see wonders in thy Law ; that I may see the wonders in thy Gospel , the unsearchable riches of Christ. Therefore it is that S. Paul , in Ephes. 1. and Ephes. 3. he prayes for the Spirit of revelation , that God would vouchsafe that Spirit to take away the veile of ignorance and unbeleefe from our soules , that we may see , and as it is , Ephes. 3. that we may comprehend the height , and breadth , and length , and depth , and all the dimensions of Gods love in Christ. This must be done by the Spirit of God : for as S. Paul divinely reasons , in 1 Cor. 2. Who knowes the things of God , but the Spirit of God ? Therefore wee must plow with Gods Heyfer ; if we would know the things of the Spirit , we must have the same Spirit . Now the Spirit doth not onely teach the Truths of the Gospel , but the application of those Truths , that they are ours ; this Truth of the Gospel is mine , the Sacrament seales it to me . The preaching of the Word takes away the veile from the things , and the Spirit takes away the veile from our soules . It is the office of the Spirit to take the veile off the heart , and to lighten our understandings , and likewise to be a Spirit of application to us in particular . It is to ●o purpose to know that these things are Mysteries , unlesse they be for us , and for our good , that we know Christ is ours , and that God is reconciled to us : Therefore , saith the Apostle , hee hath given us the Spirit , to know the things that are given us of God , in particular . So the Spirit doth not onely bring a blessed Light to the Scriptures , and shew us the meaning in generall ; but it is a Spirit of application , to bring home those gracious promises to every one in particular , to tell us the things that are given us of God ; not onely the things that are given to the Church , but to us in particular : For the Spirit of God will tell us what is in the brest of God , his secret good will to the Church ; he loves the Church , and he loves thee , sayth the Spirit ▪ therefore he is called an earnest , and a seale in our hearts ; because he discovers not onely the Truth at large , but he discovers the truth of Gods affection , in all the priviledges of the Gospel , that they belong to us . What a blessed discovery is this ; that not onely reveales Divine Truths to us , but reveales them so to us , that we have our share and interest in them ? Therefore , whensoever we take the Booke of God into our hands , when we come to heare the Word , beg of God the Spirit ; My House ( sayth God ) shall be called the House of Prayer : not onely the House of Hearing of Divine Truths , but the House of Prayer . In the use of meanes , we must looke up to God , and Christ : it is impudencie and presumption , to come to these things , without lifting up our soules to God : Therefore there is so little profit under these glorious Mysteries , because there is so little prayer , & lifting up the heart to God. We should goe to Christ , that opens , and no man shuts ; and shuts , and no man opens : he hath the Key of David ; goe to him therefore , that he would both open the Mysteries , and open our hearts , that they may close with them . In Revel . 5. Saint Iohn wept , when the Booke with seven Seales could not be opened ; he wept , that the Prophesie was so obscure , that it could not be understood : but then Christ takes the Booke , and opens it . So when we cannot understand divine Mysteries , let us groane and sigh to Christ ; he can open the Booke with seven Seales , and he layes open all the Mysteries , as farre forth as it concernes us to know . Gods children grieve when things are not discovered to them . There is a contrarie disposition in Gods people to carnall Papists : they vex , that Mysteries should be discovered ; Gods people grieve , that they are not discovered enough : they make a perverse use of this ; divine Truths are Mysteries , therfore they may not be published to people : nay divine truths are Mysteries , therefore they must be unfolded . Hence comes the necessity of the Ministery : for , if the Gospel be a Mysterie , that is , a hidden kind of knowledge , then there must be some to reveale it . God hath therfore stablished an Office in the Church , with which he joynes his owne sacred Spirit , that both Ordinance and Spirit joyning together , the veile may be taken off ; How can they understand , without a Teacher ? And , To us is committed the dispensation , to preach the unsearchable riches of Christ , sayth S. Paul. Therefore there is this Ordinance , to unfold these depths , as much as may serve for us . Prophane people , they thinke they know enough , they need not be taught ; as if this were a shallow Mysterie , or none at all . It argues a prophane and naughty heart , not to attend upon all sanctified meanes ; all is little enough : And sometimes God will not grant his Spirit in one meanes , because hee will make us goe to another , and from that ●o another , and runne thorow all . He denyes his Spirit of purpose in hearing , because he will have us to read ; and denyes it in that , because he will have us conferre , and practise the Communion of Saints ; and all little enough , to apprehend this glorious excellent Mysterie . A man may know a prophane heart therefore , by despising the improovement of any meanes of knowledge . It is a Mysterie ; therefore Gods people desire to have it taught . 2 Againe , if we would understand these Mysteries , let us labour for humble spirits ; for the Spirit workes that disposition in the first place : The humble God will teach , Psal. 25. the humble , that will depend upon his teaching . Now , this kind of humilitie here required , it is a denyall of our owne wits , though they be never so capacious , for the things of the world ▪ We must be content to become fooles , that wee may be wise ; wee must denie our owne understandings , and be content to have no more understanding in Divine things , then wee can carry out of Gods Booke , then wee can be taught by Gods Word , and Ordinances : This humilitie we must bring , if wee will understand this Mysterie . And bring withall , 3 a serious desire to know ; with a purpose to be molded to what we know , to be delivered to the obedience of what wee know ; for then God will discover it to us : Wisedome is easie to him that will : Together with prayer , and humilitie , let us but bring a purpose and desire to be taught , and we shall find divine wisedome easie to him that will. None ever miscarry in the Church , but those that have false hearts ; they have not humble and sincere hearts , willing to be taught : For if they have that , then God , that hath given this sinceritie , and will ; this resolution , that they will use the meanes , and they will be taught , hee will suit it with Teachers : God usually suites men with Teachers , fit for their dispositions . Let a man have a naughtie heart , and he shall find flatterers to build him up in all violent and naughtie courses ; God , in judgement , will give him Teachers , that shall suit his disposition . But if he be a Child of God , and have a sincere heart , to know the Truth , he shall meet with some that shall be as sincere againe , to tell him the Truth . Therefore we should lesse pitie men , when we see them runne into errours ; God sees that they have naughtie dispositions , ( Indeed , if they be silly soules , God will have mercy on them , if they be sincere , though they be in errour ) but if we see men that may know the Truth , and yet runne into errours ; know , that such a man hath a poyso●ous heart , a malicious bent of heart against the Truth , or else God would not give him up to such and such things , as he is carryed with , there is much in that mans disposition , that is carryed away with false Teachers ; I meane , where Light is discovered : But where God gives a willing mind , there he opens his meaning ; Wisedome is easie to him that will understand . And take heed of passion , and prejudice ; of carnall affections , 4 that stirre up passion ; for they will make the soule that it cannot see Mysteries that are plaine in themselves : As we are strong in any passion , so we judge ; and the heart , when it is given up to passion , it transformes the Truth to it owne selfe , as it were . Even as where there is a suffusi●n of the eye , as in the Jaundis , or the like , it apprehends Colours like it selfe ; so when the taste is vitiated , it tasts things not as they are in themselves , but as it selfe is ; so the corrupt heart transformes this sacred Mysterie to it owne selfe , and oft times forceth Scripture to defend its owne sinne , and the corrupt state it is in : it will beleeve what it list ; what it loves , it will force it selfe to beleeve ( although it be contrarie to divine Mysteries ) when the heart is deepely engaged in any passion or affection . Let us labour therefore to come with purged hearts ( it is the exhortation of the Apostles Iames and Peter ) to receive these Mysteries ; they will lodge onely in cleane hearts : Let us labour to see God and Christ with a cleare eye , free from passion , and covetousnesse , and vaine-glory . We see a notable example of this , in the Scribes : When they were not led with passion , and covetousnesse , and envie against Christ , how right they could judge of the Gospel , & the unfolding of the Prophesies to the Wise-men ; they could tell aright , that he should be borne in Bethlehem : but when Christ came among them , & opposed their lazie proud kind of life , that kept people in awe with their vaine Ceremonies , &c. then they sinned against the Holy-Ghost , and against their owne light , and maliced Christ , and brought him to his end . So it is with men , when their mindes be cleare ; before they be over-cast with passion , and strong affections to the world , they judge clearely of divine things : but when those passions prevaile with them , they are opposite to that Truth that before they saw , ( in Gods just judgement , ) such is the antipathy & emulation of the heart against this sacred Mysterie : The heart of it selfe is an unfit Vessell for these holy Mysteries ; let us desire God , to purge and to cleanse them . It is said of the Pharises in the Gospel , that when Christ spake great matters , they scoffed at him : But what sayth the Text ? Luke 16. They were covetous . Let a covetous proud man come to heare the Word , he cares not to heare these Mysteries ; his heart is so engaged to the world , he scornes and laughs at all . And men are unsetled ; sometimes they will grant Truths , sometimes they will not , as their passions lead them . As we see in them towards S. Paul , Act. 23. before he discovered himselfe to be a Pharise ; This man is not worthie to live : but when he discovered himselfe to be on their side ; I am a Pharise , and the sonne of a Pharise : oh , how finely doe they mince the matter ; Perhaps an Angell hath revealed it to him , &c. He was an honest man then . So men eyther judge , or not judge , as their passions and affections carrie them . Therefore it is of great consequence , to come with cleane hearts and minds to the Mysteries of God. There is besides this Mysterie , a Mysterie of iniquitie , that S. Paul speakes of , 2 Thess. 2. There is the Mysterie of Antichrist , as well as the Mysterie of Christ. And why is that called a Mysterie ? Because there is mischiefe , and errour , and wickednesse conveyed under seeming Truth , and goodnesse , and vertue ; even as in this , Grace and Goodnesse is conveyed to the world under a shew of basenesse and meanenesse . Therefore in Rev. 7. it is said , the Beast hath Mysterie in her forehead . Indeed there is the Mysterie of iniquitie in Poperie ; it was literally performed in Iulius the second : for in his Papall Cro●ne there was written , Mysterium , &c. till at last it was blotted out , and in stead thereof was written , Iulius Secundus Papa : They began to smell , it might be found out . This is recorded by those that saw it . It is a Mysterie indeed , but a Mysterie of iniquitie . But more particularly , How a Mysterie of iniquitie ? Because under the Name of Christ , and of Christian Religion , he is Antichrist , opposite to Christ : He is both opposite , the word signifieth Antichrist ; and aemalus , one that would be like Christ , a Vice Christ. He is such an opposite , as yet he would be his Vicar . Under colour of Religion , he overthrowes all Religion ; and while he would be Head of the Catholike Church , he is the Head of the Catholike Apostacie . These God will have in the Church together ; the Mysterie of Godlinesse , and Vngodlinesse ; of Christ , and Antichrist : Why ? That the one may be a foyle to the other . And how shall men magnifie , and relish , and highly esteeme this Mysterie I speake of , except they looke by way of opposition to the Mysterie of Antichrist , and see how contrary those courses are ? Alas , the reason why they so oppose , as they doe , the Gospel , and the puritie of it , is , because they are contrary Mysteries ; that must be maintained by ignorance : the Gospel , that is a Mysterie , that must be revealed , and God hath ordained that it should be revealed more & more . Therfore those that would second Poperie , that are friends of that , they are enemies to the Gospel , & to the publishers of it ; they cannot carry their conveiance handsomely . All Popish spirits are enemies to the Mysterie of Godlinesse ; because where this is , it blowes upon the Mysterie of iniquitie ; as indeed the overthrowing of errour , is the discovering of it : for none would willingly be couzened . Poperie must be discovered with the breath of Christ ; that is , with a Mysterie , which is too sharpe a breath for his Mysterie to feele : therefore blame them not , that they are so bitter opposites to the publishing of divine Truths ; the one Mysterie consumes the other . As Moses Rod devoured all the other Rods , so Truth eates up all opposite errours whatsoever . See but in experience ; wheresoever Truth is planted , ( the Gospel , and Ordinances , and Religion of God ) how Satan falls downe like Lightning , and Antichrist falls . But this by the way , to give a lustre to the other : There are many other Mysteries , besides the Mysterie of iniquitie in Poperie ; every Trade hath its Mysterie , and there are Mysteries and secrets of State : But this is the Mysterie of all Mysteries , that we should give our selves most of all to understand ; therefore it is sayd to be a Great Mysterie . 1 That is the adjunct ; It is a Great Mysterie . And here I might be endlesse : for it is not onely great , as a Mysterie ; that is , there is much of it concealed . but it is a great and excellent Mysterie , if we regard whence it came ; from the Bosome of God , from the Wisedome of God : If we regard all that had any hand in it ; God the Father , Sonne , and Holy-Ghost ; the Angels , attending upon the Church ; the Apostles , the Pen-men ; Preachers , and Ministers , the publishers of it ; it is a great Mysterie . If we regard the end of it : 2 to bring together God and man ; man that was fallen , to bring him backe againe to God ; to bring him from the depth of miserie , to the height of all happinesse ; a great Mysterie in this respect . Againe , 3 it is great , for the manifold wisedome that God discovered in the publishing of it , by certaine degrees : first , in Types ; then after , he came to Truths : first in Promises ; and then , performances : First , the Iewes were the Church of God ; and then comes in the Gentiles : a sweet , manifold , and deepe wisedome ; it was a great Mysterie , in the manner of conveying of it from time to time , from the beginning of the world . Againe , 4 it is a great Mysterie , for that it workes : for it is such a Mysterie , as is not onely a discoverie of secrets , but it transformes those that know it , and beleeve it . We are transformed by it , to the likenesse of Christ ; of whom it is a Mysterie , to be as he is , full of grace : It hath a transforming changing power ; it gives spirituall sight to the blind , and spirituall eares to the deafe , and spirituall life to the dead : whatsoever Christ did in the dayes of his flesh to the outward man , that he doth by his Spirit to the inward man ; even by the publica●ion of this Mysterie , wonders are wrought by it daily . 5 If we consider any part of it ; Christ , or his Church , or any thing , it is a Mysterie , and a great Mysterie ; it must needs be great , that the very Angels desire to prie into . 6 If we regard those that could not prie into it ; as it is 1 Cor. 2. that the wise men of the world understood nothing of it : Where is the Philosopher , &c. There are no parts in the world that could ever enter into this , it is above the sharpest wit ; the deepest judgement , the reachingest head , they are all nothing here ; it is a great Mysterie : it is a depth above all depths of naturall parts whatsoever ; it is a wondrous depth , it hath all dimensions , the depth and height of the love of God in Christ , and the unsearchable riches of Christ , sayth the Apostle Paul. 7 Againe , it is a great Mysterie ; because it makes us great , it makes Times great , and the persons great , that live in those times . What made Iohn Baptist greater then all the Prophets , and others in those times ? Because he saw Christ come in the flesh . What made those after Iohn Baptist greater then he ? They saw Christ ascend gloriously ; that , Iohn Baptist did not . So persons and Times are more or lesse glorious , as they have greater or lesse manifestation of this Mysterie . Great is that Mysterie it selfe , that makes all things great ; that makes Times and persons great . What made the Times of Christ so great ? Happie are the eyes that see that that your eyes see , and the eares that heare that that your eares heare . Why ? Because the Messias was come . What made the second Temple greater then the first ? The first , which was Salomons Temple , was more magnificent then the other . Oh , it was because Christ came in the time of the second Temple , and taught there . So it is the manifestation of Christs Truth , that makes Times and places glorious . Will he not make the soule glorious then , where he is ? Certainely he doth . What makes these Times glorious ? ( but that we have unthankfull darke hearts , or else we would acknowledge they are blessed times that all of us have in , under the Gospel ; what makes them so glorious ? ) the glorious Gospel , that shines in these Times , out of Aegyptian darkenesse of Poperie : Little thankfull are we for it ▪ and that threatneth a remoovall of the Gospel : for being great things , and dis-esteemed , and under-valued , ( men living under the Gospel as bad as under Paganisme ) will God continue these great things among us , to be thus vilified , and dis-esteemed ? Let us take heed therefore , that we set a higher price on Religion ; it is a Mysterie , and a Great Mysterie , therefore it must have great esteeme ; it brings great comfort , and great priviledges . It is the Word of the Kingdome , it is a glorious Gospel ; not onely because it promiseth Glory , but it makes the soule glorious , more excellent then other persons . Let us rayse a greater esteeme in our hearts of this excellent Truth ; it is a great Mysterie . Againe , 8 it is a great Mysterie ▪ oif compared to all other Mysteries . Creation was a great Mysterie ; for all things to be made out of nothing ; order , out of confusion ; for God to make man a glorious creature , of the dust of the earth , it was a great matter : but what is this in comparison , for God to be made man ? It was a great and wondrous thing , for Israel to be delivered out of Aegypt and Babylon : but what are those , to the deliverance out of Hell , and damnation , by the Gospel ? What are the Mysteries of Nature , the Miracles of Nature , the Loadstone , &c. to these supernaturall Mysteries ? There are Mysteries in the providence of God , in governing the World ; Mysteries of Satan , Mysteries of iniquity , that deceive the World : the wise men of the World all wonder at the Beast ; a Great Mysterie : but what are all Mysteries , either of Nature , or Hell , to this Great Mysterie ? I might be endlesse in the point . First of all , learne hence from blessed S. Paul , how to be affected , when we speake and thinke of the glorious Truth of God ; that we should work upon our hearts , to have large thoughts & large expressions of it . S. Paul thought it not sufficient , to call it a Mysterie , but a Great Mysterie : he doth not onely call it Riches , but unsearcheable Riches . So when he speakes of the fruits of the Gospel , what strange words the Scripture hath ? Peace of Conscience , that passeth understanding ; and , ●oy unspeakable and glorious ▪ Wee are brought out of Darknesse into marvellous Light : As if all things were full of wonder in the Gospel ; both the thing , and the fruits of it . Surely , all that have the same spirit , and have their eyes open , to see in any measure these excellent Mysteries , they are in some measure so disposed , as the blessed Apostle was ; that is , they have full hearts ; and answerable to that , they have full expressions : out of the riches and treasure of the ●eart , the mouth will speake . Therefore let us be ashamed of the deadnesse , and dulnesse , and narrownesse of our hearts , when we are to conceive or speake of these things , and labour to have full expressi●ons of them . And that we may the better doe this , 1 let us labour to have as deepe conceits in our understandings , as we can of that Mystery of sinfulnes that is in us , and that Mysterie of misery . It is not to be conceived , the cursed state we are in by nature ; It is not to be conceived , what a depth of corruption is in this heart of ours , and how it issues out in sinfull thoughts , and speeches , and actions every day : Indeed there is a height , and breadth , and depth of corruption in mans heart , & there is a height , and bredth , and depth of the misery of man : for as it is said of this blessed estate , neither eye hath seene , nor eare hath heard , nor hath entred into the heart of man , to conceive the things that God hath prepar'd for those that love him ; so indeed , neither eye hath seene , nor eare hath heard , nor hath entred into the heart of man , to conceive the misery that men are in by nature ; onely there are some flashes of conscience , to give a little taste in this World , of that Misery that men , in the state of Nature , fall into , when they goe hence . Therefore , the more cleare knowledge we have of the Mysterie of corruption ; how prone our hearts are to deceive us , and of the great miserie we are in by nature : the more we shall wonder at the boundlesse and bottomelesse goodnesse of God , in the Mysterie of our salvation ; the one will sharpen the appetite of the other . And indeed , we ought to have viewes of these two every day , to looke to the state we are brought out of , if we beleeve . If wee be not yet in the state of grace , consider but what we are ; how little there is betweene us , and eternall destruction ; that we are ready to drop into Hell irrecoverably : and withall , consider againe the infinite love of God in Jesus . These be things fit , to take up our thoughts . 2 Againe , if we would have large and sensible thoughts and apprehensions of these things , such as the blessed Apostle ; let us set some time apart to meditate of these things , till the heart be warmed : let us labour to fasten our thoughts , as much as we can , on them every day ; to consider the excelle●cie of this Mysterie of Religion in it selfe , and the fruit of it in this world , and in the world to come ; it is a good imployment : for from thence , we shall wonder at nothing in the world besides . What is the reason , that men are taken up with admiration of petty Mysteries , of poore things ? Because their thoughts were never raysed up to higher considerations . A wise man will wonder at nothing , because he knows greater things then those objects presented to him ; hee hath seene greater matters then those ; so it is with a wise Christian : Doe you thinke hee will stand wondering at great and rich men , at great Places and Honours , and such things ? ( indeed , he knowes how to give that respect that is due ) alas , he hath had greater matters in the eye of his soule , and hath what is great in this world , to him , to whom the world it selfe is not great . What is great in this world to him , to whom Christ is great ; to whom , Heaven and the Mysteries of Religion are great ? All things else are little to him , to whom these things are great . Christ tooke up his Disciples , when they sayd ; Oh , Master , what kind of stones are here ? Here are goodly stones and buildings indeed . Oh , sayth Christ , Are these the things you wonder at ? I tell you , that not one stone shall be left upon another . So it is the nature of shallow men , to wonder at the things of this world , to be taken with emptie vaine things : Are these the things we wonder at ? If we would wonder , let us come to Religion ; there we have him , whose Name is wonderfull : Christs Name is wonderfull , because all is wonderfull in Christ. He is wonderfull in his Person , in his Offices , in the managing of them ; to bring us to life , by death ; to glory , by shame ▪ He is wonderfull in his government of his Church ; to governe by afflictions ; by conforming us to himselfe , to bring us to glorie ; to perfect his worke , in abasement ; to bring it low , that he may rayse it after . There are wonders every way in Christ ; not onely in himselfe , but in all his courses : There is Peace that passeth understanding ; joy unspeakable , and glorious : Religion will teach us , what to admire at . We see those that are under Antichrist , under the Mysterie of iniquitie , it is sayd Rev. 7. They wonder at the Beast . Oh , what a goodly order they have among them , one under another ? What a wise fabricke it is ? What a linking together of things ? All is wonderfull . Indeed , it is fit for them to wonder at , that have not seene these wondrous Mysteries of the Gospel ; but those that have spirituall eye-salve , to enlighten the eye of their soules , to see these blessed Mysteries , how great they are , they will be farre from wondring at any earthly thing , much lesse at the Mysterie of Antichrist . It is a great Mysterie : therefore , Let us bring great endeavours to learne it , and great respect towards it , and great love to God for it : Let every thing in us be answerable to this great Mysterie , which is a great Mysterie Without Controversie . It is so under the Broad Seale of publike Confession , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the generall signifies : by the confession of all , it is great ; it is a confessed truth , that the Mysterie of Godlinesse is great . As if the Apostle had sayd : I need not give you greater comfirmation ; It is without question , or controversie , a great Mysterie . What is more opposed , then the Mysterie of Godlinesse ? We must therefore take S. Pauls meaning in a right sense ; It is therefore a great Mysterie , because it is controverted by so many great wits : were it altogether obvious , and open , they would never controvert it . Upon these two reasons , it is without controversie . First , 1 in it selfe , it is not to be doubted of ; it is a great grounded Truth , as lightsome and cleare , as if the Gospel were written with a Sunne-beame , as one sayth : There is nothing clearer , and more out of controversie , then sacred Evangelicall Truths . And as they are cleare and lightsome in themselves , 2 so they are apprehended of all Gods people ; how-ever it be controverted by others , yet they are not considerable : All that are the children of the Church , that have their eyes open , they confesse it to be so , and wonder at it , as a Great Mysterie ; they without all doubt , and controversie , embrace it . Things are not so cleare in the Gospel , that all that are sinfull , and rebellious , may see whether they will or no : For then it were no great matter to have Faith , it were no great matter to be a Christian ; and then men could not be rebellious , because things would be so cleare . Things are not so cleare in the Gospel , that they take away all rebellion ; and that it is not a grace , to see that they are cleare ; to those that are disposed , and have sanctified soules , they are without controversie ; and things are sayd to be in Scripture , as they are to those that are holily disposed . The immortalitie of the soule , it is cleare by reason , from Nature : yet notwithstanding , ill disposed soules will not be convinced of the soules immortalitie , but live and dye like Atheists , in that particular . The reason is cleare , but it is not cleare , to a lumpish ill-disposed perverse soule . Therefore , God doth carry the manifestation of Evangelicall Truths especially , that they may be cleare to those whose eyes are open , and not to others ; not because they are not cleare to them , if their eyes were open ; but because they oppose them , and rayse up rebellion , and stubbornesse of heart against them . It is an undenyable argument , to proove the Scripture to be the Word of God , to a wel-disposed soule ; but come to another , and he will never leave cavilling . Yet a man may say , without controversie it is the Word of God , because it is so to a sanctified soule ; other persons are not considerable in divine things : Therefo●e the Apostle speakes of them , as they are to Gods people , without controversie . Hence then we may know , who is a true Christian ; hee that brings a firme assent to Evangelicall Truths , that they are Great without controversie . But is there no staggering , is there no formido contrarij , is there no feare that it may be otherwise ? Yes : but in Faith , as farre as it is Faith , there is no doubting , no contrarietie ; for staggering , and wavering , is contrarie to the nature of Faith , and beleeving : but because there are two contrarie Principles alway in a beleever , therefore there is doubting in a beleever , and wavering . Therefore we are exhorted to grow more and more ; and the end of the Ministerie , is not onely to lay the foundation of a beleever at the first , but to build them up , that they be not carryed away with every vaine Doctrine . It is a Truth , confessed to be true : for Divine Truths are conveyed in an Historie , in the Historie of the Gospel ; and what ground have wee to call them in question , more then the storie of Thucydides , or the storie of Livie , or such like ? we take them , because they are the Histories of such Times : so the Mysterie of the Gospel is without controversie , because it is a Mysterie in a Historie . In this respect , a man is more unreasonable , that denyes it , then he that denyes ▪ Livies Booke to be Livies , or Tacitus to be Tacitus . No man calls these into question ▪ why should we question this , that is the Mysterie of Godlinesse , set downe in the Historie of Christ , of his Birth , his Life , and Death , &c. But not to presse that further . I will onely make that use of it , that a great Scholar in his time once did upon the point ; a noble Earle of Mirandula : If there be no calling these things into question , if they have beene confirmed by so many Miracles , ( as they have beene in a strict sense ) why then , how is it , that men live as if they made no question of the falsehood of them ▪ what kind of men are those , that live as if it were without controversie , that Christian Truths had no truth at all in them ? M●n live so carelessely , and prophanely , and slight and scorne these great Mysteries , as if they made no question but they are false ; the lives of men shew , that they beleeve not this ; That it is out of question true : to give an instance or two . If a man were to go through a storme for some great matter , if he did beleeve he should have some great preferment , would he not ad●enture ? Certainely , he would . Those therefore that will not venture any thing for this excellent Treasure , this unsearchable Treasure , for his interest in the Gospel ; doe they beleeve it ? He that will not part with a penny , for the gayning of a thousand pound ; doth he beleeve , that he shall have so much ? Certainely he doth not ; there is such a disproportion betweene that that he parts with , and that that is promised , that if he did beleeve it , his heart would yeeld and assent to it , he would redeeme it with the losse of such a pettie thing , much more in this case , having such an excellent Treasure propounded . Those therfore that will deny themselves no lust , that will part with nothing for Christs sake ; doe they beleeve these things , that the Apostle sayth are without controversie ? Certainely , they doe not : for there is a lesse disproportion in the things I named befo●e , then betweene any earthly thing and the great good things we have discovered here in the Mysteries of Salvation . Therefore , we may see by this , There is little faith in the World. Againe , in that he sayth , without controversie , or confessedly , Great is the Mysterie of Godlinesse : here we may know then , what Truths are to be entertained as Catholike universall Truths ; those that without question are received . Then , if the question be , which is the Catholike Truth ; Poperie , or our Religion : I say , not Poperie , but our Religion ; I proove it from hence : That which without controversie , all Churches have held from the Apostles time , ( yea , and the adversaries and opposites of the Church ) that is Catholike . But it hath beene in all times , and in all Churches , even among the adversaries held , the positive points of our Religion ; That the Scripture is the Word of God ; That it is to be read ; That Christ is the Mediator ; That Christ hath reconciled God and man , &c. all the positive parts of our Religion have beene confessed , without controversie , ever since the Apostles times , of all Writers , and are still , even among the Papists themselves ; for they hold all the positive points that we do : They hold the reading of the Scripture , but not in the Mother Tongue : They hold , that the Scripture is the Word of God , but not alone , but traditions also : That Christ is Mediator , but not alone : so they adde their part , but they hold the positive parts that we hold . Therefo●● I ground that from the Text : That which without controversie hath beene held in all times , and ages of the Church , and without controversie held by our selves and the adversaries , it is more Catholike , and generall , then those things wherin they dissent from us , that were neither held from the Apostles times , for they were the inventions of Popes , one after another : their fooleries , wherein they differ from us , they are late inventions , and we hold them not ; they are lesse Catholike then that that they , and we , and all Christians hold ever since the Apostles times . But to come to a use of practice . Therefore when we have the Truths of Religion discovered to us by the Ministerie , or by reading , &c. when they are conveyed to our knowledge by any sanctified meanes ; let us propound these Quaere's to our owne soules : Are these things so , or no ? Yes : Doe I beleeve them to be so , or no ? Yes . If I doe beleeve them , then consider what the affection and inward disposition is ; whether it be sutable to such things , and so worke upon our hearts ; that our knowledge may be affective knowledge , a knowledge with a taste , that sinkes even to the very affections , that pierceth thorow the whole soule ; that the affections may yeeld , as well as the understanding ; and let us never cease , till there be a corre●pondence betweene the affection and the Truth . Are they true ? beleeve them : Are they good ? embrace them . Let us never rest ; till our hearts embrace them , as our understanding conceives them . And let us thinke , there is a defect in our apprehensions , that we call them into question , if the affections embrace them not : for alway , answerable to the weight and the depth of the apprehension of the Truth , is the affection stirred up , and the will stirred up to embrace it . A man knowes no more in Religion , then he loves and embraceth with the affections of his soule . The affections are planted for this ●nd , upon the report of that which is good to them , to embrace it , to ●oyne with it : therefore let us never thinke our state good , till we find our hearts warmed with the goodnes of divine supernaturall Truths . Oh , how doe I love thy law● saith David . He wonders at his own affections . Let us labour to have great affections , answerable to the things , and never leave , till we can love them , and joy and delight in them , as the greatest things ; and with blessed S. Paul , account all as d●ng and drosse , in comparison of them . That knowledge is only saying knowledge , that workes the heart to a love , to a joy , and delight , that workes the whole man to practise , and obedience ; that is onely spirituall knowledge . All other knowledge serves for nothing , but to minister God matter of justifying our damnation : that our damnation wil be just , that knowing these things , we doe not worke our hearts to love them , but we rest in the naked barren knowledge of them . It is a pittifull thing , to know things no further , and no deeper , then to minister matter of our just damnation . Now all that have not a transforming knowledge , that have not a spirituall knowledge , they are in this state . Therefore we should labour to see spirituall things , in a spirituall Light : for where spirituall Light is , there is alway spirituall heat ; where spirituall evidence is in the understanding , there is spirituall embracing in the affections ; evidence brings quicknesse ; supernaturall light , and supernaturall life , they goe together . Let us labour therefore , that our apprehension of these great Mysteries may be supernaturall , and spirituall ; and then as the judgement apprehends them without controversie to be true , the affections will be present , to close with them . So much for the Preface , Without controversie , great is the Mysterie of Godlinesse . Now wee come to the particulars of this great Mysterie , God manifested in the flesh . This , and the other branches that follow , they are all spoken of Christ. Indeed , the Mysterie of Godlinesse is nothing but Christ , and that which Christ did ; Christ was manifested in the flesh , justified in the Spirit , seene of Angels , preached to the Gentiles , beleeved on in the World , received up in Glorie . So that from the generall we may observe this , that Christ is the scope of the Scripture . Christ is the Pearle of the Ring , Christ is the maine , the Center wherein all those Lines end : take away Christ , what remaines ? Therefore in the whole Scriptures , let us see that we have an eye to Christ , all is nothing but Christ. The Mysterie of Religion , is , Christ manifested in the flesh , justified in the Spirit , &c. all is but Christ. And that is the reason the Iewes understand not the Scriptures better , because they seeke not Christ there . Take away Christ , take away all out of the Scriptures , they are but empty things . Therefore , when we reade them , thinke of somewhat that may lead us to Christ , as all the Scriptures lead ( one way or other ) to Christ , as I might shew in particular , but I onely name it in generall . He begins here with this , God manifest in the flesh : not God taken essentially , but God taken personally ; God , in the second Person , was manifested : all actions , are of persons ; the second Person was incarnate . The three Persons are all God , yet they were not all incarnate , though God were incarnate , because it was a personall action of the second Person . And why in that Person ? Because he was the Image of God. And none but the Image of God could restore us to that Image . He was the Sonne of God , and none but the naturall Sonne could make us Sonnes . He is the Wisedome of the Father ▪ to make us wise ; and he is the first beloved , to make us beloved . Such reasons are given by the Schoole-men , and not disagreeable to Scripture : for indeed it is appropriate to the second Person , the great worke of the Inca●nation , God in the flesh . Therefore they usually compare the Incarnation of Christ to a Garme●t made by three Virgins , Sisters , and one of them weares it . So all the three Persons had a hand in the Garment of Christs flesh ; the Father had a worke in it , and the Holy-Ghost sanctified it yet he onely wore it : therfore the second Person is , God manifest in the flesh . By flesh , here is meant humane nature ; the propertie of humane nature , both body and soule . And by flesh also , is usually understood the infirmities and weakenesse of man , the miserable condition of man. So , God manifest in the flesh , that is , in our nature , and the properties of it , he put that on ; and not onely so , but our infirmities ▪ and weakenesse , our miseries ; and which is more , he tooke our flesh , when it was tainted with Treason ; our base nature , after it was fallen ; which was a wondrous fruit of Love. As if one should weare a mans Colours , or Liverie , after he is proclaymed Traytor , it is a great grace to such a man : For Christ to weare our garment , when we were proclaimed Traytors , after wee were fallen , it was a wondrous dignation . And he tooke not onely our nature , but our flesh ; he was God manifest in the fl●sh , that is , in the infirmities of our nature ; he tooke our whole nature , a humane body , and humane soule : And he tooke our nature upon him , when it was at the worst ; not in innocencie , but with all the infirmities , that are naturall infirmities , not personall . Therefore he came to be so , that he might be pittifull . You will say , How can he be pittifull ? There are many infirmities that he tooke not upon him , he tooke not upon him all infirmities . I answere , by proportion to those that hee tooke , he knew how to be pittifull to those hee tooke not . He is infinitely wise , he knowes how to make the proportion ; it is often set downe in Heb. 2. and Heb. 4. as one end of his taking our nature upon him , that he might be a pittifull and mercifull Redeemer . But some will say ; Indeed he tooke my nature , and the generall infirmities , as wearinesse , and hunger , and the like : but I am sicke , and troubled in mind and conscience . Though he felt not all particular grievances , yet notwithstanding , having taken our nature upon him , that he might be pittifull and mercifull , according to the proportion that he felt himselfe , he knowes how to pittie us , in our sicknesses , and losses , and crosses , every way . And for the chiefe , the trouble of mind , alas he knew it , in that great desertion , when he cryed out , My God , my God , why hast thou forsaken me ? So we may comfort our selves , that we have a mercifull , and pittifull , and gracious Saviour , God in the flesh : He hath taken our flesh upon him for that purpose , that he might have experimentall knowledge of our infirmities , and weakenesses ; and from that , he might be the more sweet , and kind , and gentle to us . He was not sick himselfe ; but by experience of labour , and thirst , and the like , he knew what it was to be sick , by that he felt . He knew not what it was to sinne , and to be troubled for sinne , because he felt it not in himselfe ; but being our suretie for sinne , and feeling the wrath of God for it , he had experience to be compassionate , from this . He was wearie , to pittie those that are wearie : he was hungry , to pittie them that are hungry : he was poore , to pittie those that are so : he was mis-used , and reproached , to pittie those that are in the like condition . You can name nothing , but he can out of his owne experience be mercifull and pittifull unto . In that God , the second Person , appeared in our nature , in our weake , and tainted , disgraced nature , after the Fall ; From hence comes first of all , 1 the enriching of our nature with all graces in Christ , as it is in Coloss. 2. All the Treasures of Wisedome and Knowledge are in him , in our nature : in Christ , there is abundance of riches ; our nature , in him , is highly enriched . 2 Hence comes againe the ennobling of our nature ; in that God appeared in our nature , it is much ennobled : when our nature is eng●affed into a higher Stock , a meane Graff or Syens , into so glorious a Stock as Christ , it is a high dignitie ; that now our flesh is marryed to the second Person , it is a wondrous advancement of our nature , even above the Angelicall : Hee tooke not the nature of Angels . It was a great exaltation to our nature , that God should take it into the unitie of his Person ; for the humane nature of Christ had no subsistence , but in the second Person : And this doth not any way debase the humane nature of Christ , that it had no subsistence , but in the God-head . Peter , and Iames , and Iohn , &c. had a subsistence , of their owne ; but Christ had no subsistence , but in the second Person : And yet I say , it did no way demeane the humane nature of Christ , because it was advanced to a higher Stock , where it hath a glorious subsistence , and being . In the third place , 3 hence comes the enabling of our nature to the worke of salvation , that was wrought in our nature ; it came from hence , God was in the flesh : From whence was the humane nature enabled to suffer ? Whence was it upheld in suffering , that it did not sinke under the wrath of God ? God was in the flesh , God upheld our nature ; so that both the riches , and dignitie , and the ablenesse of our nature to be saving , and meritorious , all came from this , that God was in our nature . And hence comes this likewise , 4 that whatsoever Christ did in our nature , God did it ; for God appeared in our nature : he tooke not upon him the person of any man , but the nature : And therefore , our flesh and the second Person being but one person , all that was done , was done by the Person that was God ( though not as God. ) Therefore , when he dyed , God dyed ; when he was crucified , God was crucified . If he had beene two persons , he had dyed in one person , and the other had not dyed : Now , being but one person , though two natures , whatsoever was done in the nature , the person did it , according to the other nature . He could not die as God ; therefore ( because in love he would dye , and be a Sacrifice ) he would take upon him such a nature , wherein he might be a Sacrifice . This is a great dignitie , that our nature is taken into the unitie of the Person of the Sonne of God. Therefore hence it comes , I say , that whatsoever was done in our nature , God did it . 5 Hence comes also the union betweene Christ and us . Whence is it , that we are sonnes of God ? Because he was the sonne of man , God in our flesh . There are three unions : the union of Natures , God to become man ; the union of Grace , that wee are one with Christ ; and , the union of Glorie ▪ The first , is for the second ; and the second for the third : God became man , that man might be one with God ; God was manifest in the flesh , that we might be united to him : and being brought againe to God the Father , we might come to a glorious union . By this , that God was manifest in the flesh , it is that he was marryed first to our nature , that we by union might be marryed to him : we had never had union with God , unlesse God had united our flesh to him , & in that flesh had satisfied God. All that Christ did , sayth S. Peter , it was to bring us back againe to God. 6 Hence likewise comes the sympathy betweene Christ and us ; for Christ is sayd to suffer with us : Saul , Saul , why persecutest thou me ? He is sayd to be imprisoned in us , and we are sayd to ascend gloriously with him , because he tooke upon him our nature : so if he be honoured , we are honoured : if we be despised , he is despised : There is a mutuall affection and sympathie betweene Christ and us . Hence likewise comes the efficacie of what Christ did ; 7 that the dying of one man should be sufficient for the whole World : it was , that God was in the flesh . The Apostle may well call this , God manifest in the flesh , a Mysterie , and place it in the first ranke : for God to be included in the Wombe of a Virgin , for happinesse it selfe to become a Curse , for him that hath the Riches of all in him , to become poore for our sakes ; for him that ever enjoyed his Fathers presence , to want the beames of it for a time , that he might satisfie his Fathers justice , and undergoe his wrath for our sinnes ; here is a matter of wonderment indeed . And shall we thinke so great a Mysterie as this was for small purpose ? That the great God should take upon him a Piece of Earth ? That he should become a poore and weake man ? The immortall God to take upon him our flesh , and to dye ? That he whom Heaven and Earth cannot comprehend , should be inclosed in the Wombe of a Virgin ? For him to be so abased , as there was never any abasement like unto Christs , because of the greatnesse of his Person ? If Angels had done so , alas , they were inferiour creatures , they were servants to God : but for the Sonne of God to take our nature , when it was so low ! for so excellent a Person , to be abased so low ! There was none ever suffered that , that God in our flesh suffered : For , as communion with his Father , was sweeter to him , then to all men besides ; so , for him to want communion with his Father upon the Crosse , when he cryed , My God , my God , why hast thou forsaken me ? It was the greatest abasement to him , being the most sensible of it ; therefore there was no suffering , like that of Christs . And shall we thinke , so great a matter was for small purpose ; for little sinnes , or for few sinnes onely ? Oh no ; it was to give a foundation to our Faith , in all extremitie of temptations ; to stay our Conscience , in the guilt of great and crying sinnes . Oh , despaire not , despaire not ; this Great Mysterie the Apostle speakes of , for the great God to become man , it was for great sinnes ; that , where Sinne hath abounded , Grace might super-abound : God intended in this , to set downe the accusing Conscience , to quiet and still it . God is offended , it is true ; but , God manifest in the flesh , hath made reconciliation , and satisfaction : Hee was a Sacrifice for sinne , and God will answer God. God the Sonne , will answer the displeasure of God the Father , because he is appointed to this Office by him : He is set forth , as it is Rom. 3. to be the propitiation . Therefore in all risings of Conscience in the time of trouble , in the houre of death , let us remember this Great Mysterie , God manifest in the flesh . Gods purpose in this , was to triumph ( as it were ) over all the clamours of Conscience whatsoever ; over all things that Satan object what he will , here is a shield put into the hand of Faith , to beat back all his fierie darts . God in the Covenant of Grace ( which is founded in Christ , in God in our nature ) doth intend to be gracious to sinners . It is a greater Mysterie then that of the Creation : For , God there did good to a good man ; he made Adam good , and continued him good , while he stood : but , after the fall , God intended to rayse up the doubting unbeleeving soule , against the greatest ills of sin and despaire , and against all objections for sinne whatsoever , from the greatnesse of sin , either naturall or actuall . It is the glory of God in the Gospel , to glorifie his mercy and goodnesse , in prevailing and triumphing over the greatest ills that can be . Now he is good to sinners , and to great sinners : so , that if there be Faith wrought by the Spirit of God , raysing up our soules , to lay hold of this God manifest in the flesh , let us not be discouraged with any sin ; our sinnes are but the sinnes of men : but God manifest in the flesh , was made a Sacrifice for our sinnes , and hath given a price answerable . What temptation will not vanish as a cloud before the wind , when we see Gods love in sending his Sonne , and Christs love in taking our nature on him , to reconcile us , by the Sacrifice of his bloud ? Therefore let us treasure up this comfort ; it is a Spring of comfort , a Well of consolation ( as the Scripture speaks , ) therefore let us such com●ort out of this Brest of consolation . We may turne over things now ( in the time of peace ) with ease : but in the time of temptation , when the soule is touched with guilt , and Satan plyes us with temptations , the soule will have no rest , but in an infinite ground of comfort . The soule is prone naturally to mis-give , and to forecast the worst , and to conceive hardly of God in the time of temptation , as an enemie ; and Satan is then busie about nothing so much , as that we should have hard conceits of God , and to make us forget the maine end of the great worke of our Redemption : which is to undermine our unbeleefe by all meanes , by setting before the soule such grounds , as the most unbeleeving heart in the world , if it did consider of , would fasten , and lay it selfe upon . Therefore , let us labour to cherish , at such times especially , large thoughts of the infinite goodnesse and mercie of God , and of the love of Christ , condescending so low , as to be manifest in the flesh for our sakes . It is a point of wondrous comfort , that now in CHRIST JESUS , God becomming man , we can in him break through the justice of God : For , as I said , when Conscience is awaked , there are other manner of conceits of God , then when it is sleepie , and drowsie . A sleepie Christian hath a sleight conceit of God , as if he as little thought of his sinnes , as he doth himselfe . Oh , but when Conscience is awaked , and when we are drawne from the pleasures of sinne , and they from us , and Conscience hath nothing to doe , but to looke upon God , and upon the time to come , which is eternity ; then if there be not somewhat for Conscience to oppose that is equall to the justice of God ; if there be not somewhat about us , to cloath us , and arme us , to passe thorow the justice ; what will become of us ? Therefore it is a fruitfull consideration , that God was manifest in our flesh , and that to give satisfaction to God , that so Conscience might have full satisfaction . This teacheth us what we should doe , when we find any trouble rise in our Conscience for sins , and unworthinesse . Cast our selves upon God in our flesh ; God , that became flesh for us , and dyed for us ; let us stay our selves there . I am unworthy , a lumpe of sinne , there is nothing in me that is good . Oh , but I have all in Christ , he is righteousnesse for me , he hath abundance for me , his fulnesse is for me . Therefore you have it , Coloss. 2.16 . The fulnesse of the God-head dwells in him bodily . To what purpose is this fulnesse in him ? He shewes in the words following ; In him wee are compleate . Suppose in our selves , we be sinners , and weake ; that we are as ill as sinne or the Devill can make us , in the time of temptation ; yet , in him we are compleate ▪ And , for this end , the fulnesse of the God-head dwells in him bodily . Therefore , in all doubts , in regard of sinne , and unworthinesse , let us labour for Faith , ( for Faith is a Grace , that carryes us out of our selves , and plants and fixeth us in Christ ) let us consider of our selves in him , and consider of whatsoever is in him , it is for us . It is no matter what we are our selves ; in him , we are in a glorious condition . And oppose him to the wrath of God ▪ and the temptations of Satan ; for all will fall before this God manifest in the flesh : He is God , therefore he can subdue all ; he is man , and therefore hee will love us . I know whom I have beleeved : him that is mercifull , because he is man , and he hath taken my nature ; and him that can subdue all enemies , because he is God , God in the flesh : a fit bottome , and foundation for Faith to relye upon . Let us have recourse to this therefore , in all temptations whatsoever . We cannot glorifie God and Christ more , then to goe out of our selves , and fixe our comfort here . By this , we have communion with the Father , Sonne , and Holy-Ghost : This incarnation of Christ , it brings us into fellowship with the blessed Trinitie ; and it teacheth us what conceits we should have of God , ●o have loving thoughts of him . Whe●ce is that , that we can call God , Father ? From this , God manifest in the fl●sh ; the second Person , to take away enmitie , was manife●t in the flesh . Hence it is , that I can call God , Father ; that I can boldly goe to God , that I can conceive of God as gracious ; and lovely . And whence is it , that our persons are become lovely to God ? From this , that God hath taken our nature upon him ; our nature is become lovely to him , and his is sweet and fatherly to us . This should helpe us against Satans transforming of God and Christ to us , in the time of trouble ; he presents him as a terrible Judge : Indeed so he is , to sinners that will goe on in sinne , his wrath shall smoak against such ; there is no comfort to them , in Scripture : but no repentant sinners , all is comfort ; Come unto me ye that are wearie , and heavie laden ; and , Christ came to seeke and to save that which was lost ; and , he came to save sinners , as S. Paul sayth . Let us conceive of God now , as lovely , as a Father ; and of Christ , as a sweet Saviour , made flesh for this purpose : He is God and man , because he came to be a Mediator betweene God and man ; a friend to both , being to deale with both . Therefore we should thus conceive of Christ ; as a great and Mightie God , the Ruler of the World , as Esay describes him ; and conceive of him likewise , as a meeke humble man : the one , to stablish our Faith , that we be not shaken , having such a great God to relye upon ; and the other , to stablish our Faith in his good will , God in our flesh : God , a Name of Power ; God in our flesh , implyeth mercy and love , pitty and compassion . Therefore , let not Satan abuse our imaginations , if we have a mind to turne to God : for , as I sayd , there is no comfort to them that goe on in their sinnes ; God will wound the hairie scalpe of them that goe on in iniquitie ; and , they treasure up wrath against the day of wrath : there is nothing but discomfort to such , the wrath of God abides upon them ; they are in danger of damnation every minute of their lives ; there is but a step betweene them and Hell. But for such as intend to turne to God , God meets them halfe way . Wee see the Prodigall did but entertaine a purpose to come to his Father , and his Father meets him . God in our fl●sh hath made God peaceable to us : if we goe to Christ , and lay hold on him for the forgivenesse of our sinnes , God in him is become a loving , gracious , sweet Father to us . Let us frame our conceits of God , as the Scripture doth when sorrow for sinne possesseth our soules , take heed of going away from God , that tooke our nature for this very purpose , that we may boldly goe to him . Oh , what boldnesse have we now to goe to God in our flesh . To thinke of God absolutely , without God in the flesh , he is a consuming fire , every way terrible : but to thinke of God in our nature ▪ we may securely goe to him ; he is bone of our bone , and flesh of our flesh : we may s●curely goe to God our Brother , to him that is of one nature with us , and now having our nature in Heaven . Think of God borne of a Virgin , of God lying in the Cradle , sucking the Brest , thinke of God going up and downe teaching , and doing all good ; thinke of God sweating for thee , hanging on the Crosse , shedding his Bloud , lying in the Grave , raysing himselfe againe , and now in Heaven , sitting at the right hand of God , our Intercessor ; conceive of God in this flesh of ours lovely to us , and now our nature must needs be lovely to him . The nature of God must needs be lovely to us , since he hath joyned our poore beggerly flesh to the unitie of the second Person . Let us thus thinke of God manifest in the flesh . To thinke of God alone , it swallowes up our thoughts ; but to think of God in Christ , of God manifest in the flesh , it is a comfortable consideration . To see the Sunne alone in it selfe , in the glory and lustre of it , it is impossible , without hurting of the eye ; but to see the Sunne in water , as we doe in an Eclipse , &c. we may doe it . So we cannot conceive of God alone absolutely ; but to conceive of God in our flesh , is to looke upon the Sun ( as it were ) in the water , or upon the ground . God in himselfe is so glorious , that we could never see him , as he tells Moses , Exod. 33. None can ever see God , and live ; that is , God nakedly , or absolutely . Oh , but God manifest in our flesh , we may see ; and it shall be our happinesse in Heaven , to see him there , to see God in our flesh face to face . We cannot too often meditate of these things ; it is the life and soule of a Christian , it is the marrow of the Gospel , it is the wonder of wonders ; we need not wonder at any thing , after this . It is no wonder , that our bodies shall rise againe , that mortall man should become afterwards immortall , in Heaven ; since the immortall God hath taken mans nature , and dyed in it . All the Articles of our Faith , and all Miracles yeeld to this grand thing , God manifest in the flesh . Beleeve this , and beleeve all other . Therefore let us often have these sweet cherishing conceits of God in our flesh , that it may strengthen , and feed , and nourish our Faith , especially in the time of temptation . Againe , from this that God was manifest in our flesh ; let us take heed that we defile not this flesh of ours , this nature of ours . What ? is this flesh of mine taken into unitie with the second Person ? Is this flesh of mine now in Heaven , sitting at the right hand of God ? And , shall I defile this flesh of mine , that I professe to be a member of Christ ? Shall I make it the member of an harlot ? Shall I abuse it , as intemperate persons doe ? Let us honor our nature , which Christ hath so honoured ; and let us take a holy kind of state upon us , to thinke our selves too good ( since God hath so advanced our nature ) to aba●e it to the service of sinne . Likewise , it should teach us to stoupe to any service of Christ , or our brethren . What ? did the love of God draw him into the Wombe of the Virgin ? Did it draw him to take my nature and flesh on him ? And shall I thinke much to be serviceable to my poore brethren for whom God was made flesh ; and not onely so , but was crucified ? Such thoughts will take downe such proud conceits as enter into our hearts , when we are about any worke of charitie for the members of Christ. Shall I have base conceits of any man , whose flesh Christ hath taken ? especially , when I see any goodnesse in him , let me abase my selfe to any worke of charitie . Take heed of pride : God himselfe emptied himselfe , and wilt thou be full of pride ? He became of no reputation , and wilt thou stand upon termes of credit ? He tooke upon him the forme of a servant , and wilt thou be altogether a Lord and King in thy affections , & not serve thy brethren ? Did Christ doe this , that thou shouldest be a proud person ? He came to expiate thy pride : Away with thy proud conceits . If thou be too proud to follow and imitate humble men , yet thinke not thy selfe too good to imitate an humble God. There is no spirit more opposite to the spirit of a Christian , then a spirit swelling and lift up , that thinkes it selfe too good to be abased in the service of others , that carries it selfe loftily . A proud spirit is most opposite to the Spirit of God , that became man to expiate this pride of ours , and to worke our salvation in this flesh of ours . Of all sinnes , let us take heed of this Diabolicall Satanicall sinne ; let us be abased for Christ , that was abased for us : and as he left his Heaven ; to doe us good , he left Heaven it selfe ; so let us , if we have a conceited heaven , and happinesse in our selves , leave it , and become base and low , to doe any good we can . Shall he stoupe , and bend to us from Heaven to Earth , and conceale his Majestie , not to be known to be as he was ; and shall not wee stoupe one to another , to doe good , and come downe from our conceited excellencie ? Here we have a ground likewise , not to envie the blessed Angels their greatnesse ; nay , here we have that , wherein we are above the Angels themselves : for he tooke not upon him the nature of Angels ; but he was , God manifest in our flesh . Christ marryed our nature to himselfe , out of his love , that he might marry us to himselfe by his Spirit ; and now , by our union with Christ we be neere● him then the very Angels are . The Angels are not the Spouse of Christ ; but now , by reason of his taking our nature , we are kinne to Christ : he is bone of our bone , and flesh of our flesh ; and wee are bone of his bone , and flesh of his flesh . We are the Body , Christ is the Head. We are neere to Christ , then the very Angels . No wonder then , if those blessed Spirits daily prie into this Great Mysterie . Lastly , let us labour that Christ may be manifested in our particular flesh , in our persons . As he was God manifest in the flesh , in regard of that blessed Masse he tooke upon him ; so we would every one labour , to have God manifest in our flesh . How is that ? We must have Christ ( as it were borne in us ) formed in us , as the Apostle speakes . Certainely , the same Spirit that sanctified Christ , doth sanctifie every member of Christ ; and Christ is in some sort begotten , and conceived , and manifested in every one that is a Christian. We must labour , that Christ may be manifest in our understandings , in our affections ; that he may be manifest to us , and conceived ( as it were ) in us , as S. Pauls phrase is , That the life of Christ may be made manifest in our mortall flesh : The life and Spirit of Christ , must be manifest in every true Christian ; and their flesh must be sanctified by the same Spirit that Christs flesh was sanctified withall . As Christs flesh was first sanctified , and then abased , and then glorious ; so the flesh of every Christian must be content to be abased , as the flesh of Christ was to serve Christ , to be conformable to Christ , in our abased fl●sh . And let us not make too much of this flesh of ours , that shall turne to rottennesse ere long ; it must be gracious sanctified flesh , as Christs was , and then glorious flesh . Christ must be manifest in our flesh , as he was in his owne ; that when a man sees a Christian , he may see Christ manifest in him . But how shall I come to have Christ manifest in my flesh ? my heart is not fit to conceive Christ in ; there is nothing in it , but deadnesse , and darknesse , and dulnesse , and rebellion ? Even as the Virgin Mary she conceived Christ , when she yeelded her as●ent ▪ When the Angell spake to her , what sayth she presently ? Be it as thou hast sayd ; let it even be so : she yeelded her assent to the Promise , that she should conceive a Sonne . So when the Promises are ●●●tered to us , of the forgivenesse of sinnes , of salvation by Christ ; as soone as ever we have a spirit of Faith to yeeld our assent ; Let it be so , Lord , as thou hast promised : thou hast promised forgivenesse of sinnes , Let it be so : thou hast promised favour in Christ , Let it be so . As soone as the heart is brought to yeeld to the gracious Promise , then Chr●st is conceived in the heart . Even as Christ was conceived in the Wombe of the Virgin , when she yeelded her assent to beleeve the Promise ; so Christ is in every mans heart , to sanctifie it , to rule it , to comfort it , as soone as this consent is wrought : we should labour therefore , to bring our hearts to this . So much for this . Because it is of great consequence , and the leading Mysterie to all that followes , I have been somewhat the longer in unfolding these words , God manifest in the flesh . Iustified in the Spirit . These words are added , to answer an objection that may rise from the former : He was God manifest in the flesh , he veiled himselfe , he could not have suffered else , when he tooke upon him to be the Mediator , he must doe it in abased flesh : If Christ ( being God ) had not abased himselfe , he should never have beene put to death ; Satan , and his instruments , would never have medled with him : therefore God being veiled in the flesh , being clouded with our flesh and infirmities ; thereupon , the World had a misconceit of him : He was not generally thought to be what hee was indeed ; he appeared to be nothing but a poore man , a debased dejected man ; a persecuted , slandered , disgraced man in the World : he was thought to be a Trespasser . It is no matter what he appeared , when hee was veiled with our flesh ; he was justified in the Spirit , to be the true Messias ; to be God , as well as man. Iustified . It implyes two things , in the phrase of Scripture : A freedome , and clearing from false conceits , and imputations ; and , declared to be truly what he was ; to be otherwise then he was thought to be , of the wicked World. When a man is cleared from that that is layd to his charge , hee is justified ; when a man is declared to be that he is , then he is said to be justified in the sense of the Scriptures : Wisedome is justified of her children ; that is , cleared from the imputations that are layd upon Religion , to be mopish and ●oolish : Wisedome is justified , that is , cleared ; and declared to be an excellent thing , of all her children . So Christ was justified , hee was cleared , not to be as they took him ; and declared himselfe to be as he manifested himselfe , a more excellent person ; the Sonne of God , the true Messias , and Saviour of the World. In the Spirit . That is , in his God-head : that did shew it selfe in his life & death , in his resurrection and ascension ; the beames of his God-head did sparkle out : though he were God in the flesh , yet he remained God stil , & was justified to be so in the Spirit , that is , in his divine Power , which is called the Spirit , because the spirit of any thing is the quintessence & strength of it . 1 God hath the name of Spirit , from his purity , and power , and vigour . So God is a Spirit , that is , 2 God is pure , opposite to grosse things , earth , and flesh ; and God is powerfull , and strong . The Horses of the Aegyptians are flesh , and not spirit ; that is , they are weake , a spirit is strong ; so much spirit , so much strength . So , by the puritie and strength of the Divine Nature , Christ discovered himselfe to be true God , as well as true man. The word Spirit is taken in three senses especially in the Gospel . 1 It is taken for the whole nature of God : God is a Spirit , sayth Christ to the woman of Samaria ; the very nature of God , is a Spirit ; that is , active , and subtile ; opposite to meanenesse , and weakenesse . 2 Then againe , Spirit is taken more particularly for the Divine Nature of Christ , as it is Rom. 1.4 . Of the Seed of David , according to the flesh , but declared mightily to be the Sonne of God with power , according to the spirit of sanctification , or holinesse , by the resurrection from the dead . The opposition shewes , that Spirit is taken there for the Divine Nature of Christ. He had spoken in the Verse before , concerning his humane nature , he was made of the Seed of David , according to the flesh ; and it followes , declared to be the Sonne of God , according to the spirit of holinesse , by the resurrection from the dead ▪ and so likewise , in 1 Pet. 3.18 . He was put to death in the flesh , ●ut quickned in the spirit : He was put to death in his humane nature out quickned , and raysed , as he was God. 3 The Spirit is taken likewise for the third Person in the Trinitie , the Holy-Ghost , the holy Spirit : And indeed , whatsoever God the Father , or God the Sonne doth graciously to man , it is done by the Spirit : For , as the holy Spirit is in the order of the Persons , so he is in the order of working : the Father workes from himselfe , the Sonne workes from the Father , the holy Spirit from them both ; the holy Spirit proceeds from the Father , and the Sonne , as a common Principle : Therefore , sometimes the Father is sayd to rayse Christs Body , by his Spirit ; Christ is sayd to do things by the Spirit . Here in this place , it is especially to be understood of Christs Divine Nature , not excluding the Holy-Ghost : For , as the Holy-Ghost , in the Incarnation , sanctified his flesh , the second Person tooke flesh , but the third Person sanctified it ; so in the Resurrection of Christ , the second Person that raysed it selfe up , but yet it was by the Holy-Ghost too . So , when there is mention here of Christ justified by the Spirit , that is , by his God-head , and by the Holy-Ghost , which he alway used , not as an instrument , for the Holy-Ghost is a common Principle with himselfe , one with himselfe , of equall dignitie , onely differing in the order of Persons : Whatsoever Christ did , he did with the Spirit ; that must not be excluded . Christ was as well justified in the Spirit , as God , as manifest in our nature to be man. And this was in the time of his abasement : in the greatest extremitie of abasement , there was somewhat that came from Christ , to justifie him that he was the Sonne of God , the true Messias : there is no part of his abasement , but some beams of his God-head did breake forth in it . He was made flesh ; but he tooke upon him the flesh of a Virgin : Could that be otherwise then by the Spirit , to be borne of a Virgin , she remaining a Virgin ? When he was borne , he was layd in a Manger ; indeed , there was God in the low estate of the flesh : I , but the Wisemen worshipped him , and the Starre directed them ; there he was justified in the Spirit . He was tossed when he was asleepe in the Ship , but he commanded the Winds and the Waves : He wanted Money to pay Tribute , as he was abased ; but to fetch it out of a Fish , there he was justified : the one , was an argument of his povertie , and meanenesse ; but the other was an argument , that hee was another manner of person then the World tooke him for ; that he had all the creatures at his command . He was apprehended as a Male-factor , but he struck them all down with his word , Whom seeke yee ? Come to the greatest abasement of all : when he was on the Crosse , he hung betweene two Theeves ; I , but he converted the one of them . When the Theefe had so much discouragement , to see his Saviour hang on the Crosse ; yet hee shewed such power in that abasement , that the very Theefe could see him to be a King , and was converted by his Spirit . He did hang upon the Crosse ; but at the same time there was an Eclipse , the whole World was darkned , the Earth trembled , the Rocks brake , the Centurion justified him ; Doubtlesse , this was the Sonne of God. He was sold for thirtie pence ; but he that was sold for thirty pieces , did redeeme the whole World by his bloud . Nay , at the lowest degree of abasement of all , when he struggled with the wrath of God , and wat beset of Devils ; then he triumphed : when he was visibly overcome ; then invisibly he overcame : he was an invisible Conqueror , when he was visibly subdued : For , did he not on the Crosse satisfie the wrath of God , and by enduring the wrath of God , free us from it , and from Satan , Gods Gaoler , and reconcile us by his bloud ? The chiefe workes of all , were wrought in his chiefe abasement . At length he died , and was buried : I , but he that died , rose againe gloriously ; therefore he was mightily declared to be the Sonne of God , by raysing himselfe from the dead : That was the greatest abasement , when he lay in the Grave ; and especially then he was justified , by his Resurrection from the dead , and his Ascension , in his state of Glorification especially . So , if we goe from Christs birth , to his lowest degree of abasement , there was alway some manifestation of his justification by the Spirit . He was justified in a double regard . In regard of God , 1 he was justified , and cleared from our sinnes that he tooke upon him ; He bore our sinnes upon the Tree , and bore them away , that they should never appeare againe to our discomfort . He was made a Curse for us : How came Christ to be cleared of our sinnes , that lay upon him ? When by the Spirit , by his Divine Nature , he raysed himselfe from the dead ; so he was justified from that that God layd upon him , for he was our Suretie : Now the Spirit raysing him from the dead , shewed that the Debt was fully discharged , because our Suretie was out of Prison . All things are first in Christ , and then in us ; he was acquitted and justified from our sinnes , and then we . 2 And then he was justified by the Spirit , from all imputations of men , from the mis-conceits that the World had of him ; they thought him to be a meere man , or a sinfull man. No ; he was more then a meere man ; nay , more then a holy man , he was God-man . Whence were his Miracles ? Were they not from his Divine Power ? He overcame the Devill , in his temptations : Who can overcome the Devill , but he that is the Sonne of God ? He cast out the Devils , and dispossest them with his Word . All the enemies of Christ that ever were , at length he conquered them , and so declared himselfe mightily to be ( as he was ) the Sonne of God. He healed the outward man , and the inward man , by his Divine Power ; he caused the spirituall as well as the bodily eyes to see , the dead to live , and the lame to goe , &c. Whatsoever he did in the bodie he did in the soule likewise ; in those excellent Miracles he was justified , and declared to be the Sonne of God , especially in his Resurrection and Ascension , and daily converting of soules by his Ministerie ; all being done by his Spirit , which is his Vicar in the World , ruling his Church , and subduing his enemies ; so that he was every way justified in the Spirit to be God , to be the true Messias prophesied of , and promised to the Church . Therefore he was justified in his Truth , that all the Promises were true of him ; and in his faithfulnesse , that he was faithfull in performing the Promises he made ; he was justified in his goodnesse , and mercy , and all those attributes ; he was justified in the Spirit . But you will say , it seemes he was not justified in the Spirit : There are many Heretikes , that thinke not Christ to be God , that take not Christ to be so glorious as he is . I answer ; when we speake of the justifying of Christ , it is meant to those that have eyes to see him , to those that shut not their eyes ; hee was justified to be so great as he was to those whose eyes the god of the world had not blinded , to all that were his : as it is excellently set downe , Iohn 1.14 . The Word was made flesh , and dwelt among us , and we beheld his glorie as the glorie of the onely begotten Sonne of the Father , full of Grace and Truth . We beheld his glorie ; we did , others did not take notice : but they were those , whose eyes the god of this world hath blinded , the malicious Scribes and Pharises , that sinned against the Holy-Ghost , and would never acknowledge Christ ; an ignorant people , that had not Faith , nor the Spirit of God. He was justified by the Spirit of God , to all that had spirituall eyes to see and take notice of his course ; as S. Iohn sayth in one of his Epistles , What we have seene and heard , and our hands have handled , the Word of Life , that we declare to you : So , that he was God manifest in the flesh , and he shewed himselfe to be the Word of Life , to those that were his Apostles and Disciples , and those that were converted by him . As we see S. Peter , when he had felt his Divine Power upon his heart , by his Preaching : Lord ( sayth he ) thou hast the words of eternall life , whither shall we goe ? He felt the Spirit , in his preaching . And so another time , S. Peter , in Matth. 16. he confessed him to be the Sonne of the living God. You see to whom he was justified , and declared to be the true Messias , to be God as well as man , by his Spirit . The reason why he justified himselfe to be so , it was the more to strengthen our Faith ; 1 all his Miracles , were but so many sparkles of his Divine Nature , so many expressions of his Divine Power . And after he was raysed from the dead , at his Ascension , and sending of the Holy-Ghost , he shewed his Divine Power more gloriously , and all to strengthen the Faith of the Elect , 2 and to stop the mouthes of all impudent rebellious persons : For , considering that he wrought such Miracles , that he raysed men from the dead , and raysed himselfe ; considering , that he called the Gentiles , and converted the World , by the Ministerie of weake men ; he shewed , that hee was more then a man. Well , to make some use of this , that Christ was Iustified in the Spirit . Then first of all , Christ will at length justifie himselfe ; this is a ground of Faith. How-ever he be now as a Signe set up , that many speake against , and contradict ; yet the time will come , when he will gloriously justifie himselfe to all the World. Now some shut their eyes willingly , and the opposites of Christ seeme to flourish ; yet Christ will be justified by his Spirit to all his Elect , in every Age , especially in the Resurrection : For , when he shall come and appeare to be glorious in his Saints , it will appeare who he is indeed . Now he suffers many to tread upon his Church , and he suffers many Heretikes to denie him , sometimes in one nature , sometimes in another , and so to offend against him ; but the time will come , that he will trample all his enemies under his feet ; he will be justified by his Spirit , that is our comfort . There are many Schismatikes , and Heretikes , and Persecutors ; but Christ will be justified at length , the Kingdomes of the Earth will be the Lord Iesus Christs . Are they not now so ? They are : but truly they appeare not to be so ; but , at length , they will appeare to be so : at the conversion of the Iewes , and the confusion of Antichrist , then it will appeare more and more , that he is King of the World indeed . Now ( as it were ) his Offices are darkened ; his Kingly Office is darkned , and his Propheticall Office is darkned : but at length it will appeare , that he is King of the Church ; and all Kingd●mes will be Christs . There are glorious times comming , especially the glorious Day of the Resurrection ; Christ at le●gth will be cleared he will be justified . The Sunne at length , will scatter all the clouds : In the morning they gather about the Sunne , as if they would cover it ; oh , but the Sunn● breakes thorow all , and gloriously appeares at length : so Christ will scatter all clouds , and gloriously appeare to be that which the Word sets him forth to be . Againe , as Christ will justifie himselfe , so he will justifie his Church and children , first or last , by his Spirit : His children are now accounted the off-scouring of the World , they are trampled and trod upon , they are the objects of scorne and hatred ; and who accounted so base ? Will Christ endure this ? No : he that justified himselfe , that is , that declared himselfe , and will more and more declare himselfe to be as he is ; will he not justifie his Church , his Mysticall Body , to be as they are indeed ? Certainely , it shall appeare to the World , that he will justifie them , to be Kings and Priests , to be Heires , to be glorious , to be so neere and deare to him , as the Scripture sets them forth to be . Whatsoever the Scripture hath spoken of the Saincts , and children of God , the time will come , that all this shall be justified and made good by that Spirit of Christ , whereby he made good whatsoever he had said of himselfe . Therefore in our eclipses , and disgraces , let us all comfort our selves in this ; Let the World esteeme us for the present , as the reffuse of the World , as persons not worthy to be acquainted with , not worthy to be regarded ; we shall be justified , and cleared , and glorified , especially at that day , when Christ shall come to be glorious in his Saints . There is a hidden life of the Church , and every Christian ; they have a life in Christ , but that life is hid in Christ , in Heaven . As the Flowers in Winter , they have a life , but it is hidden in the root ; When Christ shall appeare , as blessed S. Paul and S. Iohn say , then it shall appeare who we are : Then our glorious life , that now is in our Head , shall appeare ; then we shall be justified to be so glorious , as the Scripture sets us forth to be ; the Church shall be glorious within and without too , at that Day . Therefore , let us comfort our selves ; this hidden life , though it appeare not now , yet we shall be justified . And hence we may answer some objections likewise . Some may say , How doth it appeare , that Christ is King of the Church ? We see how the Church is trampled on at this day . Where is the life and glory of the Church ? What! his Spouse , and thus used ? What! his Turtle , and thus pulled and plucked by the Birds of prey ? I answer : Looke with other Spectacles , with the eye of Faith , and then you shall see a Spring in the Winter of the Church ; how-ever she be now abased , and eclipsed , yet she shall be justified ; and it will appeare , that Christ regards his Church , and people , and children , more then all the World besides ; onely , there must be a conformitie . It was fit there should be a time of Christs abasement ; how should he have suffred else ? the World would never have crucified God , they could not have done it . Therefore he was abased , he veiled his God-head under his manhood , under a base condition ; so he passed thorow suffering to glory . So it must be in the Body of Christ ; it must passe thorow the veile of infirmities , of weakenesse , affliction and disgrace ; how else should it be conformable to Christ ? If Christ had justified himselfe at all times , in his humiliation , he could not have suffered ; if we should be justified now , and appeare to all the World who we are ; who would persecute us , how could we be conformable to Christ ? Therefore let us quietly and meekely a while endure these things , that are nothing but to conforme us to our Head ; knowing this , that as he was justified by little and little , till he was perfectly justified , when he was raysed from the dead ; so we shall be perfectly justified and freed from all imputations at the last day , when by the same Spirit that raysed him ; wee shall be raysed up too . Nay , in this World , when it is for his glory , and for our good , he will bring our righteousnesse to light as the Noone-day , he will free us from the imputations that the World layes on us , he will have a care of our credit : For , as Christ was mightily declared to be the Sonne of God in a fit time ; so shall we , when we are fit . Then the World shall see , that we are not the men that prophane , bitter , malicious persons , ( led with the spirit of the Devill ) charged us to be . Let us take no scandall at the present afflictions of the Church : Christ will justifie his mysticall Body , by his glorious power , in good time ; Antichrist shall not alway ruffle in the World : Christ will be justified to be the King and Ruler of the World ; All power is committed to him . But we see it now : Antichrist rages in the World , and the Church seemes to be under Hatches . So it is with particular Christians , those that belong to God , and indeed are truly such as they professe themselves to be ( though with much weaknesse ; we see in what respect and esteeme they are had . Let us comfort our selves , beloved : Christ justified himselfe by his Spirit , and will he not justifie his poore Church , and free it from the tyrannie of Antichrist ? Will he not advance those that are troden on now , and made as the dirt in the street , that they shall shine as the Sunne ? Therefore , when you heare of the dejected state of the Churches abroade , be not dismayed : Consider there is a glorious King that rules the World , and he will make it appeare ere long , he will justifie himselfe , and his Church ; for , he suffers in his Church : He is wise , he sees cause to doe this , he is working his owne worke : he corrects , and rules , and purgeth his Church in the furnace of affliction ; but be sure the time will come , that he will bring the cause of Religion to light , and he will shew what side hee ownes ; he will justifie his Truth , and tread Satan , and all his members under feet ; this frame of things will not hold long . As verily as Christ is in Heaven , as verily as he is justified in his owne person by his Spirit , by his Divine Power ; so he will justifie his Mysticall Body : and as he hath conquered in his owne person , so he will by his Spirit conquer for his Church . And as he will overcome for his Church , so he will overcome in his Church ; stronger is he that is in the Church in you , then he that is in the World ; and Gods children will be triumphant : though they may be discouraged , in respect of the present carriage of things ; yet the Spirit that is in them , above the World , will gather strength by little and little and it will appeare at length , notwithstanding present discouragements : undoubtedly the best things will have a true lustre and glory at length , how-ever they seeme to be carryed for the present : You see as Christ hath justified himselfe to be the true Messias , and as he hath justified himselfe , so he will justifie all his ; there is the same reason for both . For our further instruction and comfort , let us consider , that in regard of God likewise , we shall be justified from our sinnes in our consciences here and at the Day of Judgement , before Angels , and Devils , and men . As Christ was justified from our sinnes himselfe , and he will justifie every one of us , by his Spirit ; his Spirit shall witnesse to our Soules , that we are justified ; and likewise his Spirit shall declare it at the Day of Judgement ; it shall be openly declared , that we are so indeed . There is a double degree of justification , one in our conscience now ; another at the Day of Judgement . Then it shall appeare , that we have beleeved in Christ , and are cleansed from our sinnes , when we shall stand on the right hand of Christ , ●s all that cleave to Christ by faith : then it shall appeare , that by him we are justified from all our sinnes whatsoever . Againe , Christ was justified in the Spirit . Then hence we may learne our dutie ; we ought all of us to justifie Christ. To whom is Christ justified by the Spirit ? onely to his owne Church , and Children ; not to the reprobate World. We may know , that we are members of Christ , if wee be of the number of those that justifie Christ. How doe we justifie Christ ? We justifie Christ , when from an inward worke of the Spirit we feele and acknowledge him to be such an one as he is ; Christ is God. 1 Now , when we relie upon him as our Rock , in all temptations , we justifie Christ to be so : when we kisse the Sonne with the kisses of faith , of subjection , of obedience , of reverence and love ; this is to justifie Christ to be the Sonne of God , as it is Psal. 2. Kisse the Sonne , lest he be angry . Those that in temptation are to seeke for their comfort , they doe not justifie Christ , they doe not live as if he were a Saviour , not as if he were a God ; in temptations to despaire , they justifie not Christ. 2 Those that have Christ illuminating their understandings , to conceive the Mysteries of Religion ; they justifie Christ to be the Prophet of his Church , because they feele him enlightning their understandings . 3 Those that find their consciences pacified , by the obedience and sacrifice of Christ ; they justifie him to be their Priest : for they can oppose the bloud of Christ sprinkled on their hearts , to all the temptations of Satan , and to the risings of their owne doubting conscience ; their hearts being sprinkled with the bloud of Christ , they can goe to God , and the bloud of Christ speakes for them , Peace ; it pleads , Mercie , Mercie ▪ Thus we justifie Christ as a Priest , when we rest in his Sacrifice , and doe not with Papists runne to other Sacrifices ; this is , not to justifie Christ : To justifie Christ , God-man , is to make him a perfect Mediator of intercession , and redemption ; to make him all in all . They doe not justifie Christ , that thinke God was made man , to patch up a salvation ; that he must doe a part , and we must merit the rest : oh no ; take heed of that ; account all our obedience , and all that is from us , as menstruous clothes , not able to stand with the Justice of God. 4 In a word , we justifie and declare , and make good that he is our King , and put a Kingly Crowne upon his head , when we suffer him to rule us , and to subdue our spirits , and our rebellions ; when we cherish no contrarie motions to his Spirit ; when we rest in this World , and not traditions , but stoupe to the Seepter of Christs Word ; this is to justifie him as a King. Thus we should labour to justifie , and declare to the World the excellencie and power of Christ in our hearts , that we may make Religion lovely , and make it be entertained in the World , because we shew it to be an excellent powerfull thing . Let us examine our hearts , whether we thus justifie Christ , or no ; that by our carriage towards him , we make it good , that he is such an one , as the Scripture sets him forth to be . In particular , we justifie him , that he rose from the dead , when we beleeve that we are freed from our sinnes , our Suretie being out of Prison . We justifie him as ascended into Heaven , when we have heavenly affections , and when we consider him as a publike person , gone to Heaven in our name . We justifie him as sitting at the right hand of God , when we mind the things that are above , and not that are here below ; or else we denie these things , wee beleeve them not ; we justifie them not , when our conversations are not answerable to the things we beleeve . If we be the children of Wisedome , undoubtedly we shall justifie Wisedome . If we be the members of Christ , we shall justifie our Head ; if wee be his Spouse , we shall justifie our Husband . Let us examine our selves , that we doe in this kind ; and never thinke our state good , till we can justifie Christ. In the next place , for our direction : as Christ justified himselfe by his Spirit , by his Divine Power ; so let us know , that it is our dutie to justifie our selves , to justifie our profession , justifie all Divine Truth . Let us make it good , that we are the Sonnes of God , that we are Christians indeed ; not onely to have the name , but the annointing of Christ ; that we may cleare our Religion from false imputations : or else , instead of justifying our profession , we justifie the slanders that are against it . The World is readie to say , None are worse then Christians , and their Religion is all but words , and shewes , and formes : Shall wee justifie these slanders ? No : let us , by the Spirit of God , justifie our Religion ; let us shew , that Religion is a powerfull thing ; and so indeed it is : For Divine Truth , when it is imbraced and knowne , it alters and changeth the manners and dispositions ; it makes of Lions , Lambes , it makes our natures mild , and tractable , and sweet ; it rayseth a man from Earth to Heaven . Let us justifie this our Religion , and profession , against all gainesayers whatsoever : Wisedome is justified of all her children . Let us justifie our Religion , and profession , by maintaining it , and standing for it , and expresse in our lives and conversations the power of it . How shall this be ? The Text sayth , by the Spirit : For , as Christ justified himselfe , that is , declared himselfe to be as he was , by his Spirit ; so every Christian hath the Spirit of Christ , or else he is none of his : and by this Spirit of Christ , he is able to justifie his profession ; not onely to justifie Christ to be the true Head , &c. but all things he doth , must be done by the Spirit , or not at all . For as Christ , when he became man , and was in the World , he did all by the direction of the Spirit ; He was led into the Wildernesse by the Spirit ; he taught by the Spirit ; the Spirit that sanctified him in the Wombe , guided him in all his life : so a Christian is guided by the Spirit , God doth all to him by the Spirit ; he is comforted , and directed , and strengthned by the Spirit , and he againe doth all to God by the Spirit : he prayes in the Spirit , and sighes and groanes to God in the Spirit , he walkes in the Spirit , he doth all by the Spirit . Therefore , by the Spirit let us justifie and declare our selves what we are ; that there is somewhat in us above nature , that we have love above carnall men , and patience and meekenesse above the abilitie and capacitie of other men : We justifie our profession , when we do somewhat more then nature , or when we doe common ordinarie things in a spirituall holy manner . Religion is not a matter of forme , but of Spirit : Let us not shew our Religion onely by word , but by the fruits of the Spirit ; by love , and mercie , and meekenesse , and zeale , when occasion serves . The whole life of a Christian ( as farre as he is a Christian ) it gives evidence that he is a Christian ; the whole life of a carnall formall man , evidences that he is not a Christian , because he hath nothing in him above other men : as our Saviour Christ sayth ; What peculiar thing doe ye , to distinguish your selves from other men ? So let us aske our selves . We professe our selves to be the children of God , the Heires of Heaven , What peculiar thing doe we ? How doe we justifie our selves ? A true Christian can answer ; I can justifie it by the Spirit : I finde , I doe things from other Principles , and motives , and inducements , then the World doth ; who onely respect tearmes of Civilitie , and aymes of the World , or to content the clamour of conscience : but I finde , I doe things out of assurance that I am the child of God , and in obedience to him . Let us see , what peculiar thing we doe . Alas , I cannot but lament the poore profession of many . How doe they justifie their profession ? How doe they make good , that they have the Spirit of God raysing them above other men , when they live no be●ter then Pagans , ( nay , not so well ) under the profession of the Gospel , and Religion ? Would Pagans live as many men doe ? Did they not keepe their words better ? Were they so loose in their lives , and conversations ; and so licentious ? Would they sweare by their gods idly ? Most of our ordinarie people are worse then Pagans . Where is the justifying of Religion ? If Turks and Heathens should see them , they would say ; You talke of Religion , but where is the power of it ? If you had the power of it , you would expresse it more in your fidelitie , and honestie , and mercie , and love , and sobrietie . The Kingdome of God , that is , the manifestation of the Government of Christ ; it is not in word , but in power . Therefore let us labour to justifie , that we are subjects of that Kingdome , by the power of it . Meere civill persons , the Apostle sayth of them , 2 Tim. 3. they are such , as have a forme of Godlinesse , but denie the power of it . All that rabblement , that he names there , they have a forme : A forme is easie , but the power of it is not so easie . Therefore let us justifie our Religion , by our conversation : Let us justifie the Ordinances of God , the preaching and hearing of the Word of God , by reverence in hearing it , as the Word of God ; and labour to expresse it , in our lives and conversations : or else , we thinke it nothing but the speech of man. Let us justifie the Sacrament , to be the Scale of God , by comming reverently to it , and by finding our Faith strengthened by it : So labour to justifie everie Ordinance of God , from some sweet comforts that wee feele by them ; and then we shew , that wee are true members of CHRIST , that we are like CHRIST , who justified himselfe in the Spirit . Beloved , it is a great Power that must make a true Christian ; no lesse , then the Power of the Spirit , that raysed Christ from the dead : as it is , Ephes. 1. Saint Paul prayes that they might f●ele the Power that raysed Christ from the dead . It is no lesse power , for Christ to shine in our darke hearts , then to make light to shine out of darknesse . Now , what power is in the lives of most men ? The power that raysed Christ from the dead ? Certainely , no. What power is there in hearing the Word , when many are so full of prophanenesse , that they altogether neglect it ? What power is there , now and then to speake a good word , or now and then to doe a slight action ? Is this the power that raysed Christ from the dead , when by the strength of nature men can doe it ? There must be somewhat above nature , to justifie a sound spirituall Christian : We must have something to shew , that we have our spirits raysed up by the Spirit of Christ , to justifie our profession , in all estates : In prosperitie , to shew that we have a Spirit above prosperitie , that we are not proud of it : Then , in adversitie , then we justifie that we are Christians , by a Spirit that is above adversitie ; that we doe not sinke under it , as a meere naturall man would doe ; when we have learned Saint Pauls Lesson , in all estates to be content . In temptation , we justifie our Christian profession , by arming our selves with a Spirit of Faith , to beat backe the fierie darts of Satan . When all things seeme contrarie , let us cast our selves , by a Spirit of Faith , upon Christ ; that argues a powerfull worke of the Spirit , when we can in contraries beleeve contraries . Thus let us shew , that we are Christians ; that we have somewhat in us above nature ; that when the course of nature seemes to be contrary , yet we can looke with the eye of Faith through all discouragements , and clouds , and can see God reconciled in Christ ; that will justifie us to be sound Christians . Therefore let us labour , not onely for slight , outward performances , that are easie for any to doe ; but by an inward frame of soule , and by a carriage and conversation becomming our Profession ; that we may walke worthy of our Profession , fruitfully and watchfully , carefully and soberly , as becommeth Christians every way . So much for that . I proceed to the next words ; Seene of Angels . The word is not altogether so fitly translated : For , it is more pregnant then it is here rendred , He was seene . It is true ; but he was seene with admiration , and wonderment of Angels : he was seene , as such an object presented to them should be seene , and seene with wonderment ; it implyes the consequence of sight : sight stirres up affection , it stirres up the whole soule ; therefore it is put for all the rest . They saw him with wonderment : 1 For , was it not a wonder , that God should stoupe so low , as to be shut up in the straits of a Virgins Wombe ? that Christ should humble himselfe so low , to be God in our flesh ? Was not here exceeding wondrous love and mercie to man kind , to wretched man , having passed by the glorious Angels that were fallen ? And exceeding wisedome in God , in satisfying his justice , that he might shew mercie ? It was matter of admiration to the Angels , to see the great God stoupe so low , to be cloathed in such a poore nature as mans , that is meaner then their owne . This doubtlesse is the meaning of the Holy●Ghost , they saw it with admiration . 2 And because he was their Head , as the second Person , and they were creatures to attend upon Christ ; their sight and wonderment must tend to some practise , sutable to their condition : Therefore , they so see and wondred at him , as that they attended upon Christ in all the passages of his humiliation , and exaltation ; in his ●ife , in his Death , in his Resurrection and Ascension . 3 They saw him so , as they were witnesses of him to men ; they gave testimonie and witnesse of him : so that it is a full word , in the intention of the Holy-Ghost . Indeed not onely the Angels , but all gave witnesse of him , from the highest Heavens to Hell it selfe ; all witnessed Christ to be the true Messias . In his Baptisme , there was the Trinitie ; the Father , in a Voyce from Heaven ; the Holy-Ghost , in the shape of a Dove : He had the witnesse of Angels , of men of all rankes , Iewes and Gentiles , men and women ; yea , the Devils themselves oft times confessed him in the Gospel : He was witnessed of all rankes ; they saw him , and gave evidence and testimonie of him , that he was the true Messias : he was seene of Angels . To declare this a little more particularly . The Angels knew of Christs comming in the flesh , before it was : for , what the Church knew , the Angels knew , in some measure . When God made the Promise of the Promised Seed , the Angels knew of it . And in Daniel , the Angel speakes of the 70 Weekes : therefore , before his Incarnation , they knew of him . But now they saw him with wonderment in our flesh , now they had an experimentall knowledge of him : For , the Angels , besides their naturall & supernaturall knowledge , they have an experimentall knowledge , that is daily encreased in them , in the Church ; they see somewhat to admiration continually , in the Church , in the Head , and in the members . They knew of the Incarnation of Christ before : you know the Angel brought the newes of it before-hand , to the Virgin Mary . The Angels attended upon Christ , from his very infancie ; the Angels ministred to him , in his temptation ; before his death , they comforted him in the Garden : he was made lower then the Angels ( in some sort ) as it is in Psal. 8. for they came to comfort him ; he was so low , that he had the comforting of Angels : Then they saw when he was buried , they rolled away the stone . By the way in generall , it is the Angels office to remoove impediments that hinder us from Christ. A Christian shall have Angels to remoove the stones , the hinderances that are betweene Heaven and him , rather then they shall be any impediment to his salvation . Then wheu he rose , there were Angels , one at the head , and another at the feet ; and they told Mary , that he was risen : And then at his Ascension , the Angels told the Disciples , that Christ should come againe . You have the Storie of it at large in the Gospel ; how from the Annuntiation of his Conception , to his Ascension , they saw him , and attended on him , and witnessed of him . As soone as ever he wa● borne , when they appeared to the Shepheard , what a glorious Hymne they sang ? Glorie to God on high , Peace on Earth , Good will to men . How joyfull were they of the Incarnation of Christ , and the great Worke of Redemption , wrought thereby ? And , as I sayd , they did not onely see these things , but they wondred at the love , and mercie , and wisedome of God , in the Head and members of the Church ; as we see in diverse places , in 1 Pet. 1.12 . Wee preach the Gospel , which things the Angels desire to looke into : The very Angels desire to prie and looke with admiration into the wondrous things of the Gospel . So in Ephes. 3.10 . To the intent that unto Principalities and Powers in heavenly place might be made knowne by the Church the manifold wisedome of God. There is somewhat done by Christ by his Incarnation , and Resurrection , and Government of his Church , that the very Angels looke into , and wonder at the manifold wisedome of God , in governing his Church ; his wisedome , in electing them ; and after , in restoring mankind : And in his manner of dispensation to the Iewes ; first , by ceremonies ; and then after , by the Bodie it selfe , Christ in the flesh : There is such a World of Wonders in the Governmen● of the Church , such manifold wisedome , that the very Angels themselves looke upon this with admiration and wonder , and with great d●l●ght . Shall Angels see and wonder at these things ? At the love , and mercie , and wisedome of God , in governing his Church , in joyning together things i● r●concilable ( to mans apprehension ) infinite justice with infinite mercie in Christ , that Gods wrath and justice should be satisfied in Christ , and thereby infinite mercie shewed to us . Here are things for Angels to wonder at . ' Shall they wonder at it , and joy and delight in it ; and shall we slight those things , that are the wonderment of Angels ? There are a companie of prophane spirits , ( I would there were not too many among us ) that will scarce vouchsafe to looke into these things ; that have scarcely the Booke of God in their Houses . They can wonder at a Storie , or a Poem , or some frothie Device ; at base things , not worthie to be reckoned of . But , as for the great Mysteries of Salvation , that great Worke of the Trinitie , about the Salvation of Man-kind , they tush at them , they slight them ; they never talke seriously of these things , except it be ( as it were ) with a gracelesse grace , of slighting , and scorne ; they account it a disparagement , to be serious in these things ; they make no Mysteries of that which the glorious creatures the Angels themselves , looke upon and prie into , even with admiration . But it is not to be conceived of , the prophanenesse and poyson that is in mans nature against Divine Truths ( as I shall shew afterwards ; ) how it slights the meanes of its owne salvation , and stands wondering at baubles , and trifles : and so men waste away their precious time , in admiration of that which is nothing but vanitie of vanities ; whereas we should take up our time , in studying these transcendent things , that goe beyond the capacitie of the very Angels : yet these things we dally and trifle withall . Againe , from hence , that Christs was seene , and attended on , and admired by Angels , there is a great deale of comfort issueth to us ; it is the ground of all the attendance and comfort that we have from the Angels : For this is a Rule in Divinitie , that there is the same reason of the Head , and of the members , both Head and members are one : Therefore , what comfort and attendance Christ had , who is the Head , the Church , which is his Body , hath the same , onely with some difference : they attended upon him , as the Head ; they attend upon us , as the members they attended upon him immediatly , for himselfe ; they attend upon us , for his sake . For , whatsoever we have of God , we have it at the second hand ; we receive Grace for Grace , of Christ : we receive attendance of Angels , for the attendance they yeelded to Christ first ; they attend upon us , by his direction , and commission , and charge from him ; so we have a derivative comfort , from the attendance of Angels upon Christ : but surely , whatsoever they did to him , they doe to us ; because there is the same respect to Head , and members . Therefore the Devill did not mistake ; he was right in that , when he alledged out of the Psalme , He shall give his Angels charge over thee , that thou dash not thy foot against a stone . He was right in that , applying it to Christ : For , how-ever it be true to Christians , yet it is true to Christ too : it is true to the members , as well as the Head ; and to the Head , as to the members : for , He that sanctifieth , and they that are sanctified , are all one , as the Apostle sayth , one Christ. Now , the care of Angels concerning Christ and his Church , it was shadowed out in Exod. 25. and 26. There , the Mercie-Seate , which covered the Arke , wherein the Law was ; upon the Mercie-Seat there were two Cherubins counter viewing one another , and both pryed to the Mercie-Seat ; they shadowed out the Angels , that looke on the Mercie-Seat , Christ : for , he is the Mercie-Seat , that covers the Law ; and the Curse , in whom God was mercifull to us . There they looke upon that with a kind of wonderment , and attendance , which S. Peter alludes unto , in that place , I●to which Mysteries the very Angels prie . And so in the Veile of the Tabernacle , the Veile had round about it Pictures of Cherubins : What did that shaddow out unto us ? The multitude of Cherubins , and Seraphins , and Angels that attend upon Christ , and his Church . So he was seene , and attended on by Angels ; and it belongs to all that are his : as you have it , Heb. 1. They are ministring spirits , for the good of the heires of salvation . They that serve the King , serve the Queene too : Christ is the King of his Church , and the Church is the greatest Queene in the World ; they attend upon her : nay , Christ hath made us with himselfe Kings . Now , what a King is that , that hath a Guard of Angels ? As they guarded and attended upon Christ , so they guard and attend all that are his : as you have it excellently in Dan. 7.10 . There are thousand thousands of Angels about the Throne continually . All this is for our comfort , because we are one Mysticall body with him . You have in Iacobs Ladder , a notable representation of this : Iacobs Ladder , it reached from Earth to Heaven ; and that pointed to Christ himselfe , who is Emanuel , God and man , who brought God and man together : He was a Mediator betweene both , and a friend to both : He was that Ladder , that touched Heaven and Earth , and joyned both together . Now it is said , the Angels ascended and descended upon that Ladder : so the Angels descending upon us , is , because they ascend and descend upon Iacobs Ladder first ; that is , upon Christ. All things are yours ( sayth the Apostle : ) What be those ? God is ours , the Spirit is ours , Heaven is ours , the Earth is ours ; Afflictions , Life , Death , Paul , Apollo , the Angels themselves , all is ours : Why ? Ye are Christs ; that is the ground . So it is a spring of comfort to consider , that Christ was seene , and admired and attended by Angels ; they are ours , because we are Christs . Let us consider , what a comfort it is , to have the attendance of these blessed Spirits for Christs sake . And hence we have the ground of the perpetuitie of it , that they will for ever be attendants to us ; because their love and respect to us , is founded upon their love and respect to Christ. When favour to another , is grounded upon a sound foundation : when the favour that a King or a great person beares to one , is founded in the love of his owne sonne , he loves the other , because he loves his sonne , whom the other loves ; so it is perpetuall and sound , because he will ever love his sonne . The Angels will for ever love , and honour , and attend us : why ? for what ground have they respect to us at all ? It is in Christ , whose members and Spouse we are . So long as the Church hath any relation to Christ , so long the Angels shall respect the Church : but the Church hath relation to Christ for ever ; therefore , the respect that the blessed Angels have to Christ and to the Church , it is for ever , and for ever . Well , let us thinke of this so , as to make use of it ; that now in Christ , we have the attendance of Angels . We doe not see them , as in former time , before Christs Incarnation ; it is true : because now , since Christ is come in the flesh , the Government of Christ is spirituall , and we are not supported with those glorious manifestations , but they are about us in an invisible manner . We have Elizeus Guard about us continually , but we see them not . There were more apparitions in the infancie of the Church , because the dispensation of Christ to the Church , was according to the weake state of the Church . But now Christ is come in the flesh , and received up in glory , and there is more abundance of Spirit : wee should be more spirituall and heavenly minded , and not looke for outward apparitions of Angels ; but be content , that we have a Guard of them about us , as every Christian hath . Despise not ( saith Christ ) these little ones : th●y are about Christians , and about little ones , little in yeeres , & little in esteeme ; for their Angels , &c. It is a strange thing ; they are Gods Angels , but they are theirs for their service ; Their Angels behold the face of your heavenly Father : So that Christs Angels , are our Angels ; they are Angels even of children , of little ones . Nay , let a man be never so poore even , as Lazarus , he shall have the attendance of Angels , in life and death : There is no Christian of low degree , of the lowest degree , that shall thinke himselfe neglected of God ; for the very Angels attend him , as we see in Lazarus : there is a generall commission for the least , the little ones . Likewise , it may comfort us in all our extremities whatsoever , in all our desertions : the time may come , beloved , that we may be deserted of the world , and deserted of our friends ; we may be in such straits , as we may have no body in the world neere us . Oh , but if a man be a true Christian , he hath God and Angels about him alway . A Christian is a King , he is never without his Guard , that invisible Guard of Angels . What if a man have no body by him when he dies , but God and his good Angels , to carry his soule to Heaven , is he neglected ? Every Christian , if he hath none else with him , he hath God , the whole Trinitie , and the Guard of Angels , to helpe and comfort him , and to convey his soule to the place of happinesse . Therefore , let us never despaire , let us never be disconsolate ; whatsoever our condition be , we shall have God and good Angels with us in all our straits and extremities . Goe thorow all the passages of our life , we see how readie we are to fall into dangers . In our infancie , in our tender yeeres , we are committed to their custodie : after , in our dangers , they pitch their Tents about us , as it is Psal. 34. The Angels of the Lord , pitch their Tents about those that feare the Lord. In our conversion they rejoyce ; There is joy in Heaven at the conversion of a sinner . At the houre of death , ( as we see in Lazarus ) they are readie to convey our soules to the place of happinesse . Lazarus soule was carryed by Angels into Abrahams bosome . At the Resurrection , they shall gather our dead bodies together ; it is the office of the Angels . In Heaven , they shall prayse and glorifie God , together with us , forever ; for , Christ shall come with a multitude of heavenly Angels , at the Day of Judgement : when he shall come to be glorified in his Saints ; then we shall for ever glorifie God , Saints and Angels together , in Heaven . Therefore , in Heb. 12.22 . it is said , We are come to the innumerable multitude of Angels : What is the meaning of that ? That is , now in the New Testament , by our communion with Christ , we have association with the blessed Angels , innumerable companie of Angels , sayth the Holy-Ghost there : we have association with them even from our infancie , till we be in glory . Indeed , they are as Nurses : They shall carry thee , that thou dash not thy foot against a stone ; as it is Psal. 91. they keepe us from many inconveniencies . But you will say ; Gods children fall into inconveniencies , how then are they attended by Angels ? I answere : First of all , Gods Angels preserve those that are his , from many inconveniencies that they know not of : And certainely , we have Devils about us continually ▪ and there is a conflict betwixt good Angels and Devils , about us continually . And when we doe fall into any inconvenience , it is because we are not in our way : if we goe out of our way , they have not the charge over us ; they are to keepe us in our wayes . And if they keepe us not from dashing our foot against a stone , if they keepe us not from ill ; yet they keepe us in ill , and deliver us out of ill at length : for , they deliver us not onely from evill , that we fall not into it ; but they keepe us in ill , and deliver us out of ill ; nay , and by ill : if we suffer in the custodie of Angels any inconveniencie ; it is , that we may be tryed by it , that we may be exercised and bettered by it : There is nothing that falls out to Gods children in the world , but they gaine by it , whatsoever it is . This therefore doth not prejudice the attendance of Angels . Therefore let us comfort our selves in all conditions for our selves , and for the State : put ease it be brought to a very small number , that the enemies were thousands more then wee , many thousands and millions ; yet , if we be in the Covenant of Grace , and in good tearmes with God , we have more for us then against us , we shall have Angels fight for us . You know Elisha's servant , when he saw a multitude of enemies , his eyes were opened to see a companie of Angels ; and sayth the Prophet , there are more for us then against us . So , let us be to the eye of the world never so few , and never so weake ; let us but have Elisha's eye , the eye of Faith , and we shall have his Guard about us alway , and about the Common-wealth : this should comfort us . But then we must learne this dutie , not to grieve these good Spirits . As it is wondrous humilitie , that they will stoupe to be servants to us , that are of a weaker baser nature then they ; so it is wondrous patience , that they will continue still to guard us , notwithstanding we doe that that grieves those good spirits : one motive to keepe us in the way of obedience , that we doe not grieve those blessed spirits , that are our Guard and attendance . Let us consider , when we are alone ; ( it would keepe us from many sinnes ) no eye of man seeth ; I , but God seeth , and conscience within seeth , and Angels without are witnesses ; they grieve at it , and the Devils about us rejoyce at it : These meditations , when we are sollicited to sinne , would withdraw our minds , and take up our hearts , if we had a spirit of faith to beleeve these things . Let us learne to make this use , likewise to magnifie God , that hath thus honoured us ; not onely to take our nature upon him , to be manifest in the flesh ; but also to give us his owne attendance , his owne Guard , a Guard of Ange●s . Indeed , we are in Christ above Angels , advanced higher then Angels , ( what cause have we to prayse God ? ) How are we advanced above them ? We are the Spouse of Christ , and so are not Angels : they are under Christ , as a Head of government , and a Head of Influence ; they have strength and confirmation from Christ : he is not a Head of redemption , but of confirmation to them . Saint Paul calls them elect Angels , that stand ; they stand by Christ , they have good by him : but they are not the Spouse of Christ , we are the Spouse , and members of Christ : He hath honoured our nature more then the Angelicall ; he did not take upon him the nature of Angels , but of men ; and as he hath advanced us above Angels , so his dispensation is , that those glorious creatures should be our attendants for our good ; and they distaste not this attendance . And this is that we should know , what care God hath over us , and what love he beares us ; that he hath honoured us so much , that creatures of a more excellent ranke then we are , even the Angels , should be serviceable to us in Christ ▪ And all is , that we should be full of thankfulnesse . But you will say ; What need the Guard or attendance of Angels to Christ , or to us , to Head or members , considering that God is able to guard us with his Almightie Power ? It is true : The creatures that God hath ordained in their severall rankes , they are not for any defect in God , to supply his want of power , but further to enlarge and demonstrate his goodnesse . He is the Lord of Hosts ; therefore he will have Hosts of creatures one under another , and all serviceable to his end : His end is , to bring a companie to salvation , to a supernaturall end , to happinesse in the world to come ; and he being Lord of all , he makes all to serve for that end : He could doe it of himselfe ; but having ordained such rankes of creatures , he makes all to serve for that end , for the manifestation of his power , and of his goodnesse ; not for any defect of strength in himselfe : He could doe all by himselfe , he could have beene content with his owne happinesse , and never have made a World ; but he made the World , to shew his goodnesse , and love , and respect to mankind . So he will have Angels attend us , though he watch over us by his owne providence ; this takes not away any care of his , but hee shewes his care , in the attendance of Angels , and other creatures , he useth them to convey his care and love to us . But you will say , How can the Angels helpe our soules any kind of way ? they may helpe our outward man , or the State where we live ; but what good doe they to the inward man ? I answer : The inward man is especially sub●ject to the Spirit of Christ ; it is God that bowes the necke of the inward man : But yet notwithstanding , if the Devils can suggest sinne , Angels are as strong as Devils , and stronger and wiser too ; they are wiser then the Devill is malicious , and stronger then the Devill is powerfull : Whatsoever they can doe in evill , the good Angels can in good . Therefore no question , but they suggest many thoughts that are good ; they are not onely a Guard about us , but they are Tutors , to teach and instruct us ; they minister good thoughts , and stirre up good motions and suggestions . They worke not upon the heart of man , immediatly to alter and change it , ( that is proper to God ) but by stirring up motions , and by way of suggestion ; as the Devils doe in ill , so they in good . Therefore it is sayd , they comforted our blessed Saviour ; which I suppose , was more then by their presence . So they comfort Gods children , by presenting to their thoughts , ( wee know not how , the manner is mysticall , it is not for us to search into that ) good motions , by stirring up to good , onely the altering and changing of our dispositions , that is proper to the holy Spirit of God. Let us often thinke of this , what a glorious head we have , for whose sake , the Angels attend upon us in all estates whatsoever , even till wee come to heaven . And this should stirre us up , to labour to bee made one with Christ ; all the good we have any way , is by the interest we have in Christ first , he holds it in Capite , if we have not a being in our head Christ , we can challenge nothing in the world , no attendance of Angels : for the Angels are at variance with us out of Christ , we see presently after the fall , the Cherubin was set with his sword drawne , to keep the entrance of Paradise , from whence Adam was shut , to shew that presently upon the fall , there was a variance , and a mighty distance betweene the Angels and vs. But now the Angels no longer shut Paradise , no , they accompany us in the wildernesse of this world , to the heavenly Canaan , to Paradise , they go up and downe Iacobs Ladder , they attend upon Christ , and for his sake they are ministering spirits , for the comfort of the elect , so that all things are reconciled now in Christ , both in heaven , and earth , Angels , and men . It should stirre us up , to get interest in Christ , so that we may have interest in all these excellent things that first belong to Christ , and then to us . Whatsoever is excellent in Heaven or Earth , belongs to the King of all , which is Christ ; and to the Queene of all , the Church : and the time will come , that there will be no excellencie , but Christ and his Church . All whatsoever is in the world , is nothing , it will end in Hell , and desperation , all other excellencies whatsoever . This should teach us likewise to carry our selves answerable to our condition , to take a holy state upon us : we should think our selves too good , to abase our selves to sinne , to be slaves to men , to flesh and blood , ( be they what they will be ) to the corruptions and humours of any man ; since we have Angels to attend upon us : we are Kings , and have a Kingly Guard , it should move us to take a holy state upon us , it should force a carriage sutable to Kings , that have so glorious attendance . Undoubtedly , if we had a spirituall eye of Faith , to beleeve and to know this , answerable to the things themselves , and their excellencie , it would worke a more glorious disposition in Christians then there is , to carry our selves as if we were in Heaven before our time . Oh , that we had cleare eyes , answerable to the excellencie of the priviledges that belong to us . Againe , it should teach us , not to despise the meanest Christians , seeing Angels despise not to attend on them . Shall we disdain to relieve them , that the Angels doe not disdaine to comfort ? To comfort and relieve one another , it is the worke of an Angel : Shall any man thinke himselfe too good to helpe any poore Christian ? Oh , the pride of mans nature ! when the more glorious nature of the Angels disdaine not to be our servants ; and not onely to great and noble men , but to little ones , even to Lazarus . What a devillish qualitie is envie and pride , that stirres us up to disdaine to be usefull one to another , especially to those that are inferiours ? We know it was the speech of wicked Cain ; Am I my brothers keeper ? Shall I stoupe to him ? Flesh and blood begins to take state upon it . Alas , if Angels had taken state upon them , where had this attendance bin ? The Devils , that kept not their first standing , being proud spirits , they disdained the calling they had ; the good Angels humble themselves . God himselfe , as it is Psal. 113. disdaines not to looke on things below . When the great God became man , shall we wonder that Angels should attend upon the nature that God hath so honoured ? What a devillish sinne then is envie , and pride , and disdaine ? Let these considerations move us , to be out of love with this disposition : the Angels joy at the conversion of others ; shall that be our heart-smart and griefe , that is the joy of Angels ? Shall we despise the worke of regeneration , and the image of God in another ? Shall it be the joy of Angels , and shall it be our sorrow , the welfare and thriving of others spiritually or outwardly ? Shall we , out of disdaine and envie , think our selves too good to doe any thing , when it is the delight of Angels ? The Angels are described with wings , to flye , in Isai 6. to shew their delight in their attendance , and wings to cover their faces , and their feet , to shew their adoration , and reverence of God , the nearer they come to God , the more reverence , so there is no Christian , but like the Angels , the nearer he comes to God , the more he abaseth himselfe , and adores God , as Iob , wh●n he came nearer to God then he was before , I abhorre my selfe ( saith he ) in dust and ashes , when God came to talke with him ; the Angels , the nearer they come to God , the more reverence they shew , the more they cover their faces in his presence . And with the other wings they fly , and doe their duty , to shew their expedition in their service to Christ , and his Church , they doe readily what they doe , let us imitate the Angels in this . The Angels have a double office , a superior office , and an inferior ; the superior office they have , is to attend upon God , to serve God and Christ , to minister to our head ; the inferior office is , to attend his Church , and to conflict with the evill Angels that are about us continually . It is good for us to know our prerogatives , our priviledge , and our strength ; not to make us proud , but to stirre us up to thankfulnesse , and to a holy carriage answerable : it is a point not much thought on by the best of us all , we forget it , and betray our owne comfort , Satan abuseth us , to make us forget the dignity and strength that wee have , hereby we dishonour God , and wrong our selves , and wrong the holy Angels for want of Faith , and consideration of these things . A Christian is a more excellent creature then he thinks of . It is necessary oftimes to thinke what a great degree God hath raysed us to , in Iesus Christ , that we have this glorious attendance about us , where ever we are ; oh it would move us as I said , to comfort , and to a reverent carriage , and indeed when we carry our selves otherwise , it is for want of minding , and beleeving these things : I have spoken something the more of it , because we are subject to neglect this blessed truth ; therefore for the time to come , let us take occasion to meditate oftner of this S●ring of comfort , then formerly wee have done . Preached to the Gentiles . Christ our blessed Saviour , being the King of his Church , it was not sufficient that he was manifested in the flesh , and justifieth in the Spirit , that is , declared by his divine power , to be God , but he must have his Nobles to acknowledge this too : Kings in their inaugurations , not onely make good their owne title , what they can themselves , but they would have others to acknowledge it ; therefore it is said Christ was seene of Angels , those noble , and glorious Creatures . But not onely the greatest of the Kingdome , but likewise the meaner subjects must know their King , there must be a Proclamation to them , to know who is to rule over them . Therefore , Christ being a generall Catholike King , there must be a publication and proclamation of Christ all the world over ; he must be preached to the Gentiles . But yet that is not enough ; upon proclamation , there must be homage of all those that he is proclaimed a King to : therefore it followes , Beleeved on in the world ; that is , the world must stoupe , and submit , and give homage to Christ , as the Savior of the world , as the Mediator of mankind . Thus we see how these things follow one upon another . To come to the words ; Preached to the Gentiles , beleeved on in the world . These follow one another , by a necessarie order : for , preaching goes before Faith ; Faith is the issue and fruit of preaching : Christ is first preached to the Gentiles , and then , beleeved on in the world . The points considerable , are these . First , that there must be a dispensation of salvation wrought by Christ , unto others : It is not sufficient , that salvation was wrought by Christ manifest in the flesh , justified in the Spirit ; but this salvation and redemption wrought , it must be published and dispensed to others : therefore he sayth , Preached to the Gentiles . And then , this publication , and preaching , it must be of Christ : Christ must be published to the Gentiles ; all is in Christ , that is necessarie to be published . Then , the persons to whom : To the Gentiles ; that is , to all . The Church is enlarged since the comming of Christ ; the Pales and bounds of the Church are enlarged . And then the fruit of this : Christ being thus dispensed to the Gentiles , the world beleeves : All preaching is for the obedience of Faith , as S. Paul sayth , Rom. 1. and Rom. 16. That the obedience of Faith may be yeelded to Christ. Preaching to the Gentiles , is , that he may be beleeved on in the world . First of all ; There must be a dispensation of Christ. See the equity of this , even from things among men . It is not sufficient that Physicke be provided ; but , there must be an application of it . It is not sufficient , that there is a Treasure ; but , there must be a digging of it out . It is not sufficient , that there be a Candle , or Light ; but , there must be a holding out of the Light , for the good and use of others . It was not sufficient , that there was a Brazen Serpent ; but , the Brazen Serpent must be lifted up , that the people might see it . It is not sufficient , that there is a Standard ; but the Standard must be set up . It is not sufficient , that there be a foundation ; but , there must be a building upon the foundation . It is not sufficient , that there be a Garment ; but , there must be a putting of it on . It is not sufficient , that there be a box of ointment , but the box must be opened , that the whole house may be filled with the smell . It is not sufficient that there be tapestry , and glorious hangings , but there must be an unfolding of them ; therefore there must be a dispensation of the mysteries of Christ : for though Christ be Physicke , he must be applied , though Christ be a garment , he must be put on , though he be a foundation , we must build on him , or else we have no good by him ; though he in his truth be a treasure , yet he must be digged up in the ministery , though he be a light , he must be held forth , though he be food , there must be an application , of necessitie therefore there must be a dispensation of the Gospell , as well as redemption wrought by Christ , preached to the Gentiles . To unfold the point a little , seeing the necessity of it , to shew , What it is to preach . What it is to preach Christ. And , What it is to preach Christ to the Gentiles . To preach is to open the mysterie of Christ , to open whatsoever is in Christ , to breake open the box , that the favour may be perceived of all . To open Christs natures , and person , what it is ; to open the offices of Christ , first he was a Prophet to teach , wherefore he came into the world ; then he was a Priest , offring the Sacrifice of himselfe , and then after he had offred his Sacrifice , as a Priest , then he was a King , he was more publikely , and gloriously knowne to be a King , to rule : after he had gained a people , by his Priesthood , and Offring , then he was to be a King to governe them ▪ but his Propheticall Office is before the rest : he was all at the same time , but I speake in regard of manifestation : now to preach Christ , is to lay open these things . And likewise the states , wherein he executed his Office. 1 First , the state of humiliation ; Christ was first abased , and then glorified : the flesh he tooke upon him , was first sanctified , and then abased ; and then he made it glorious flesh : he could not worke our salvation , but in a state of abasement ; 2 he could not apply it to us , but in a state of exaltation and glory . To open the merits of Christ , what he hath wrought to his Father for us : To open his efficacie , as the spirituall Head of the Church , what wonders he workes in his children , by altering and raysing of them , by fitting and preparing them for Heaven : Likewise , to open all the Promises in Christ , they are but Christ dished and parcelled out ; All the promises in Christ , are Yea and Amen : They are made for Christs sake , and performed for Christs sake , they are all but Christ severed into so many particular gracious blessings : To preach Christ , is to lay open all this , which is the inheritance of Gods people . But it is not sufficient to preach Christ , to lay open all this in the view of others ; but in the opening of them , there must be application of them to the use of Gods people , that they may see their interest in them ; and there must be an alluring of them , for to preach , is to wooe . The Preachers are Paranymphi , the friends of the Bridegroome , that are to procure the marriage between Christ and his Church : therefore , they are not onely to lay open the Riches of the Husband , Christ ; but likewise to intreat for a marriage , and to use all the gifts and parts that God hath given them , to bring Christ and his Church together . And because people are in a contrarie state to Christ ; to preach Christ , is even to begin with the Law , to discover to people their estate by nature : a man can never preach the Gospel , that makes not way for the Gospel , by shewing and convincing people what they are , out of Christ. Who will marry with Christ , but those that know their owne beggerie and miserie , out of Christ ? That he must be had of necessitie , or else they dye in debts eternally ; he must be had , or else they are eternally miserable . Now , when people are convinced of this , then they make out of themselves to Christ. This therefore must be done , because it is in order that which makes way to the preaching of Christ ; for , the full stomack despiseth an hony-combe : Who cares for Balme , that is not sick ? Who cares for Christ , that sees not the necessity of Christ ? Thefore we see Iohn Baptist came before Christ , to make way for Christ , to levell the mountaines , to cast downe whatsoever exalts it selfe in man. He that is to preach , must discerne what mountaines there be betweene mens hearts and Christ , and he must labour to discover themselves to themselves , and lay flat all the pride of men in the dust ; for , the Word of God is forcible to pull downe strong holds and imaginations , and to bring all into subjection to Christ. And indeed , though a man should not preach the Law ; yet , by way of implication , all these things are wrapped in the Gospel . What need a Saviour , unlesse wee were lost ? What need Christ to be Wisedome to us , if we were not fooles in our selves ? What need Christ be Sanctification to us , if we were not defiled in our selves ? Wat need he be Redemption , if we were not lost and sold in our selves to Satan , and under his bondage ? Therefore , all is to make way for Christ ; not onely to open the Mysteries of Christ , but in the opening and application , to let us see the necessitie of Christ. In a word , being to bring Christ and the Church together , our ayme must be , to perswade people to come out of their estate they are in , to come and take Christ ; whatsoever makes for this , that course we must use , though it be with never so much abasing of our selves . Therefore the Gospel is promulgate in a sweet manner ; I beseech you , Brethren , by the mercies of God , &c. The Law comes with , Cursed , Cursed ; but now in the Gospel , Christ is preached with sweet alluring ; I beseech you , Brethren ; and , we as Ambassadours beseech you , as if Christ by us did beseech you , &c. This is the manner of the dispensation in the Gospel , even to begge of people that they would be good to their owne soules . Christ ( as it were ) becomes a beggar himselfe ; and the great God of Heaven and Earth begges our love , that we would so care for our owne soules , that we would be reconciled unto him . It was fitter indeed , we should begge of him ; it was fit we should seeke to be reconciled to him : but God so stoupes in the dispensation and Ministerie of the Gospel , that he becomes a begger and suter to us , to be good to our soules ; as if he had offended us , he desires us to be reconciled : the wrong is done on our part , yet he so farre transcends the doubtings of mans nature , that he would have nothing to cause mans heart to mis-give , no doubts nor scruples to arise ; hee himselfe becomes a beseecher of reconciliation , as if he were the partie that had offended . This is the manner of the publication of the Gospel : I doe but touch things , to shew what it is to preach Christ. Seeing then of necessitie there must be a dispensation , together with the Gospel ; let us labour to magnifie this dispensation of Preaching ; that , together with Redemption , and the good things we have by Christ , we have also the Standard set up , and the Brazen Serpent lifted up by Preaching the unsearchable Riches of Christ unfolded to us . It is a blessed condition : Let us magnifie this Ordinance , ( without disparaging other meanes of Reading &c. ) This Preaching is that whereby God dispenseth salvation and grace ordinarily . And God in wisedome sees it the fittest way to dispense his grace to men by men ; why ? 1 To trie our obedience to the Truth it selfe ; he would have men regard the things spoken , not for the person that speaks them , but for the excellencie of the things . If some glorious creatures , as the Angels , should preach to us , we should regard the excellencie of the Preachers , more then the Truth it selfe ; we should beleeve the Truth , for the Messengers sake . And then , 2 God would knit man to man by bonds of love ; now there is a relation betweene Pastor and people , by this ordinance of God. And then , 3 it is more sutable to our condition ; we could not heare God speake , or any more excellent creature : God magnifies his power the more , in blessing these weake meanes . And it is more proportionable to our weakenesse , to have men that speake out of experience from themselves , that preach the Gospel , that they have felt the comfort of themselves ; it works the more upon us . Therefore , those that first preached the Gospel , they were such as had felt the sweetnesse of it themselves first . S. Paul , a great sinner out of the Church ; and S. Peter , in the Church ; he fell , after he was in the state of Grace : that these great Apostles might shew to all people , that there is no ground of despaire , if we humble our selves ; if they be sinnes out of the Church , if they be sinnes against the first Table ; as Paul , he was a blasphemer ; or against the second , he was a persecutor ; yet he found mercy , notwithstanding : and for this end he found mercy ( he sayth ) that he might teach the mercy of God to others , that he might be an example of the mercy of God to others . And so , if we relapse , and fall , let none despaire : Peter , a great Teacher in the Church , an Apostle , see how foulely he fell . Now , when men subject to the same infirmities , shall discover the mercie of God out of the Booke of God , it workes the more upon us . It is good for us to have a right esteeme of the Ordinances of God , because the prophane heart of man doth thinke it a needlesse matter . Some are ready to say ; Cannot I as well reade privatly , at home ? Yes : but the use of private Exercises , with contempt of the publike , they have a Curse upon them , instead of a Blessing . It is with such men as with those that gathered Mannah , when they should not ; it stanke : Hath God set up an Ordinance for nothing ; for us to despise ? Is not he wiser , to know what is good for us , better then we doe for our selves ? God accompanies his Ordinance with the presence of his blessed Spirit . The Truth read at home , hath an efficacy ; but the Truth unfolded , hath more efficacy . As we say of Milke warmed , it is fitter for nourishment ; and the raine from Heaven hath a fatnesse with it , and a speciall influence , more then other standing waters : so there is not that life , and operation , and blessing , that accompanies other means , that doth Preaching , being the ordinarie meanes , where it may be had . I , but this Ordinance of God , Preaching , it is only for the laying the foundation of a Church ; it is not for a Church , when it is built : then , other helpes , or Prayer , and the like , without this , may suffice . Those that have such conceits , they make themselves wiser then the Spirit of God : in S. Paul , we see in Ephes. 4. Christ , when he ascended on high , he led captivitie captive , he gave gifts to men , some Apostles , some Prophets , some Evangelists , for the edifying and building up of the Church . So that this Ordinance it is necessarie for building up still , and for the knitting of the members of Christ together still : Therefore , that is a vaine excuse . Oh , but what need much , lesse would fere he turne ? Thus people grow to contemne and despise this heavenly Mannah : but those that are acquainted with their own infirmities , they thinke it a happinesse to have plentie : for , naturally we are dull , we are forgetfull , we are unmindfull ; though we know , we doe not remember ; and though we remember , yet we doe not minde things : we are naturally weake , and therefore we need all spirituall supports and helpes that may be , to keep the vessell of our soules in perpetuall good case : the more we heare , and know , the fitter we are for doing , and suffering ; our soules are fitter for communion with God , for all passages both of life and death : therefore we cannot have too much care this way . Oh , let us therefore chuse Maries part , the better part , that will never depart from us , and take heed of prophane conceits in this kind ; it is to the prejudice of our soules . We must know , that whensoever God sets up an Ordinance , he accompanies it with a speciall blessing ▪ And wee are not so much to consider men in it , but consider the Ordinance , which is his , and being his , there is a speciall blessing goes with the dispensation of the Word , by the Ministerie . Others object , they know it well enough ; and therefore they need not to be taught . The Word of God preached , it is not altogether to teach us , but ( the Spirit going with it ) to worke grace , necessarie to strengthen us in the inward man. And those that say they know it enough , deceive themselves , they know it not : Religion is a Mysterie ; and can it be learned at the first ? There is no ▪ Mysterie , but it requires many yeeres to learne : if it be but a handy-craft , men are six or seven yeeres learning it ; and is Religion , and the Mysteries and depths of it learned so soone , thinke we ? There is a Mysterie in every Grace , ( in Repentance , in Faith , in Patience ) that no man knowes , but those that have the Graces , what belongs to those Graces . Religion consists not in some parts , and abilities , to speake and conceive of these things ; and yet that is hardly learned , being contrarie to our nature , having no seedes of these things : even the outside of Religion , that is the preparative to the inward , there is somewhat to doe , to bring our hearts to these things . But then , Religion it selfe it is a deepe Mysterie , it requires a great deale of learning . Let us therefore set a price upon Gods Ordinance : there must be this dispensation ; Christ must be preached ; Preaching , is the Chariot that carryes Christ up and downe the world ; Christ doth not profit , but as he is preached : For , supernaturall benefits , if they be not discovered , they are lost ; as we say of Jewels , if they be not discovered , what is the glory of them ? Therefore there must be a discoverie by Preaching , which is the Ordinance of God for that end . Whereupon God stirred up the Apostles before , that were the maine converters of the world : they had some Prerogatives above all other Preachers , they had an immediate Calling , extraordinarie Gifts , and a generall Commission ; in them , was established a Ministerie to the end of the world ▪ Christ , when he ascended on high , and led captivitie captive , ( he would give no meane Gift then , when he was to ascend triumphantly to Heaven ) the greatest Gift he could give , was , some to be Prophets , some Apostles , some Teachers , for the building up of the Bodie of Christ , till we all meet a perfect man in Christ. I will send them Pastours according to my owne heart , sayth God , Ier. 3. It is a Gift of all Gifts , the Ordinance of Preaching ; God esteemes it so , Christ esteemes it so , and so should wee esteeme it . And to adde this further , to cleare it from whatsoever may rise up in any mans mind ; doe but consider in experience , where Gods sets up his Ordinance , how many soules are converted ; some are savingly cast downe , and then raysed up againe ; their lives are reformed , they walke in the light , they know whither they goe , they can give an account of what they hold : the state of those that live under the Ordinance of God , is incomparably more lightsome , and comfortable , and glorious , then those that are in the darke , that want it . If we had no other argument , experience is a good argument . Where doth Poperie and prophanenesse reigne most ? In those places where this Ordinance of God is not set up ; for Poperie cannot endure the breath of the Gospel . Thus we see the necessitie and benefit of Preaching . But then ( in the next place ) this Preaching it must be of Christ ; Christ must be preached . But must nothing be preached but Christ ? I answer , nothing but Christ , or that that tends to Christ : if we preach threatnings , it is to cast men downe , that we may build them up ; if a Physician purge , it is , that he may give Cordials : whatsoever is done in preaching , to humble men , it is to rayse them up againe in Christ ; all makes way for Christ. When men are dejected by the Law , we must not leave them there , but raise them up againe : what ever we preach , it is reductive to Christ , that men may walke worthy of Christ. When men have beene taught Christ , they must be taught to walke worthy of Christ , and of their calling ; that they may carry themselves fruitfully , and holily , and constantly , every way sutable for so glorious a profession , as the profession of Christian Religion is : The foundation of all these duties , must be from Christ ; the graces for these duties , must be fetched from Christ ; and the reasons and motives of a Christians conversation , must be from Christ , and from the state that Christ hath advanced us unto ; the prevailing reasons of an holy life , are fetched from Christ. The grace of God hath appeared ( sayth S. Paul , it hath shined gloriously ) teaching us to denie all ungodlinesse and worldly lusts , and to live soberly and righteously and holily in this present evill world . So that Christ is the maine object of preaching . This made S. Paul , when he was among the Corinthians , to professe no knowledge of any thing , but of Christ , and him crucified ; to esteeme and value nothing else : he had Arts , and Tongues , and parts , he was a man excellently qualified , but he made shew of nothing in his preaching , and in his value and esteeme , but of Christ , and the good things we have by Christ. Now Christ must be preached wholly , and onely , we must not take any thing from Christ , nor joyne any thing to Christ. The Galatians did but beleeve the necessitie of Ceremonies with Christ , and the Apostle tells them , Yee are fallen from Christ. It is a destructive addition , to adde any thing to Christ : Away with other satisfaction , the satisfaction of Christ is enough ; away with merits , the merits of Christ are all-sufficient ; away with merit of works , in matter of salvation , Christs righteousnesse is that that we must labour to be found in , and not in our owne ; all is but dung and drosse , in comparison of the excellent righteousnesse we have in Jesus Christ. You must heare , and we must preach all Christ , and onely Christ. S. Paul sayth , he was jealous with a holy jealousie over those he taught : why ? Lest Satan should beguile them , and draw them from Christ , to any other thing . Why is the Church of Rome so erroneous ; but because she leaves Christ , and cleaves to other things ? Therefore we must labour to keepe chaste soules to Christ ; and those that are true Preachers , and Ambassadours , and Messengers , they must be jealous with a holy jealousie over the people of God , that they looke to nothing but Christ. Christ must be preached , But to whom ? To the Gentiles . Here lyes the Mysterie , that Christ , who was manifest in the flesh justified in the Spirit , &c. should be preached to the Gentiles . What were the Gentiles ? Before Christs time , they were Dogges , in our Saviour Christs censure ; Shall I give the Childrens Bread to Dogges ? Before Christs time , they sate in darknesse , and in the shadow of death : Before Christs time , they were the halt , and the lame , that He , the great Feast-maker , sent to bid come in : they were aliens from the Common-wealth of Israel ; without Christ , without God in the world ; without God , because they were without Christ. It is not to be imagined , in what misery the poore Gentiles were , before the comming of Christ , except some few Proselytes , that joyned themselves to the Iewish Church ; for the Gentiles worshipped Devils : What were all their gods , but Devils ? They were under the Kingdome of Satan , when the Gospel came to be preached among them ; they were translated out of the Kingdome of Satan , into the blessed and glorious Kingdome of Christ , Coloss. 1. Yet we see here , notwithstanding they were such kind of people , the Mysterie of the Gospel is preached to these , to the Gentiles . It was such a Mysterie , as that S. Peter himselfe , although he were acquainted with it , oft times by Christ , and he might reade of it in the Prophets ; yet notwithstanding he was to be put in mind of it , Act. 10. when he was to goe to Cornelius , he saw a Vision full of Beasts , and a Voice saying , Kill , and eate : and indeed , the Gentiles were little better then Beasts ; they were esteemed so , before they had the Gospel ; and the preaching of it to them , you see it was a Mysterie to S. Peter himselfe . But , why did God suffer the Gentiles to walke in their owne wayes ? as the Apostle saith , Act. 14.16 . Why did he neglect and over-looke the Gentiles , and suffer them to goe on in their owne wayes , so many thousand yeeres before Christ came ; were they not Gods creatures , as well as the Iewes ? I answer ; this is a Mysterie , that God should suffer those wittie people , that were of excellent parts , to goe on in their owne wayes . But there was matter enough in themselves ; we need not call God to our Barre , to answer for himselfe ; they were malicious against the Light they knew ; they imprisoned the light of nature that they had , as it is Rom. 1. they were unfaithfull in that they had : therefore , besides that it is a Mysterie , God may well be excused . Doe but looke to the judgement that some of the Heathens had of divine things , what reprobate and malicious judgements they had , how basely they esteemed of the Iewes ? the Iewish Nation , sayth Tully , shew how God regards them , in that she hath beene overcome so oft by Nebuchadnezzar , and Pompey , &c. What a reasoning was this ? And that proud Historian Tacitus , how scornfully doth he speake of Christians ? It is not to be imagined , the pride that was in the Heathens against the Iewish Religion , especially the Christian Religion , how they scorned and persecuted it , in the beginning of it . So you see , in the best of the Heathen men there was matter and ground of Gods just condemning of them : therefore we need not quarrell with God against that . But here is another Mysterie ; Why the Gentiles , being all alike naught , God should leave the better of the Gentiles , and reveale Christ to the worst ? Were not Socrates , and Plato , and such like , more goodly Moralists then the Corinths , & Ephesians ? What kind of people were the Corinthians ? A proud people , Fornicator , Idolaters , as the Apostle sayth , such were some of you ; here is a Mysterie . It is Gods soveraigntie , we must let God doe what he will ; he will be mercifull to whom he will be mercifull , and he will neglect whom he will , sayth Austin , we must be very reverent in these matters ; it is most safe to commit all to God , and usurpe no judgement here ; it is a Mysterie : yet there is some satisfying reason may be given , why the Gentiles were called , when Christ came in the flesh , and not before ; besides , many Prophesies foretold that it should be so , and some reason may be given why it was so . Because they were to be incorporate to the Iewes , to be fellow-Citizens with the Church of the Iewes , they were to be of Gods Household ; as it is excellently and largely set down in Ephes. 2. Now Christ comming , tooke downe the partition-●all : Christ is the Center in whom they meet , in whom they are one ; therefore they met one with another when Christ came , because he is the Saviour of both ; he is the Corner-stone , wherupon both are built : so that now they are fellow-Citizens , since Christ came . And you see in the Genealogie of Christ , he came both of Iewes and Gentiles , as we see in Ruth : Divers of our Saviours Ancestors , they were Gentiles as well as Iewes ; to shew , that he that came of both , he came to be the Saviour of both . But it is the safest ( as I said before ) in these Quaere's , to rest in the wise unsearchable dispensation of God ; and rather be thankfull , that God hath reserved us to these times , and places of knowledge , then to aske why our fore-fathers did not know Christ. We enjoy a double Spring of the Gospel , and the benefits of it . First , we were delivered from Heathenisme : what kind of people were we in Iulius Caesars time ? barbarous people . And after when Poperie came in , God delivered us from that ; there was a second Spring . Yet how few give God praise , that hath had mercie on us Gentiles , that hath delivered us from Gentilisme and from the darkenesse of Poperie ? but we grow wearie of Religion , as they did of Manna . Let us therefore make good use of it , that God hath beene mercifull to us Gentiles , in these later times . And let us that are borne in the precincts of the Church , helpe our faith in the time of temptation this way : Certainely , God meanes well to my soule ; I might have beene borne before , in times of ignorance , and places of ignorance , and never have heard of Christ : but I have beene baptized , and admitted into the Church ; and by that , there is an Obligation ; before I understood my selfe , I was bound to beleeve in Christ ; God was so carefull of my soule , when I understood nothing , that there should be a Bond for me , to beleeve in Christ : if God had not meant well to my soule , I should not have lived so much as to heare of the Gospell . Thus we should gather upon God , as the woman of Canaan did upon our Saviour Christ , and fight against all distrust , and unbeleefe , and all temptations of Satan , that present God as though he cared not for us : there cannot be too much art , and skill , to helpe our Faith this way . Againe , the Gentiles have now interest in Christ , since the comming of Christ , and not before ; it is a Mysterie : it were not a Mysterie , if the Gentiles had had interest in Christ , and beene within the Pale of the Church before . There are severall degrees of the dispensation of salvation . There is first , the ordaining of salvation ; that was , before all Worlds . And then the Promise of salvation ; that was , when Adam fell . Then , there is the procuring of salvation promised ; that was by Christ , when he came in the flesh . Then , there is the promulgation , and enlarging of salvation to all people ; this was , after Christ was come in the flesh . Then , there is the perfect consummation of salvation , in Heaven . Now the execution of the Promise , and the performance of all good concerning salvation , it was reserved to Christs comming in the flesh ; and the enlargement of the Promise to all Nations , was not till then . I doe but touch this to shew , that God hath had a speciall care of this latter Age of the World. Some account the fi●st Age of the World , to be a Golden Age ; the next , Silver ; and then , an Iron Age : but indeed , we may invert the order ; we live in the Golden Age , the last Ages , when Christ was manifested : What is the glory of times , and places ? The manifestation of Christ. The more Christ is layd open with his unsearcheable riches , the more God glorifies those times , and places ; and that is the Golden Age , where the Gospel is preached . Therfore , we cannot be too much thankfull for that wondrous favour that we have enjoyed so long time together , under the glorious Sun-shine of the Gospel . Hence we have a ground likewise of enlarging the Gospel to all people , because the Gentiles now have interest in Christ ; that Merchants , and those that give themselves to Navigation , they may with good successe carry the Gospel to all people : There are none shut out now , since Christ , in this last Age of the World ; and certainely , there is great hope of those Westerne people . We see the Gospel hath imitated the course of the Sunne ; The Sunne of Righteousnesse hath shined like the Sun in the Firmament : the Sunne begins East , and goes to the West ; so the Gospel , it began in the Easterne parts ; it hath left them , they are under the Turkish barbarous tyrannie at this time ; the Gospel is now come to the Westerne parts of the World : For , Christ will take an holy state upon him , and will not abide long where he is dis-esteemed , where the Gospel is under-valued , and blended with that which is prejudiciall to the sinceritie of it , when there is little care had what men beleeve : The state of the Gospel , and Truth , is such , that if it be mingled over-much with Heterogeneall stuffe , it over-throwes it ; and Christ will not endure this indignitie . Therefore , let us take heed , that we keepe Christ and his Truth with us exactly ; and let us take heed of sinning against the Gospel , if we would have it stay with us ; especially , of sinnes immediatly against the Gospel : as for instance ; 1 Take heed of joyning Superstition and Popish ▪ trash with it , or the like , that will cat out the very heart of the Gospel , and sets up man in the place of Christ. 2 Againe , take heed of decaying in our first love : We see God threatneth the Church of Ephesus , for not cherishing and maintaining her first love ; that he would remoove not onely the Gospel , but the Candlestick , the Church it selfe ; for securitie in abundance and plentie , and decay in her first love , God threatneth , that he will scatter the Candlestick , the Church it selfe , into forraine places . Againe , 3 a sinne against the Gospel , is unfruitfulnesse under it : When men shall have the blessed influence of the Gospel , the Soule-saving Truth , the good Word to be long among them ; and to be as barren under it , as if they were Pagans : For the Gospel to have no more power over our soules , then if we had no Gospel at all : That there is no difference betweene us and Heathens , in regard of our conversations : To goe no further then they ; nay , not so farre in honestie , and justice , and sobrietie : Let us take heed of these and the like sinnes against the Gospel . And I say , it should be a ground of labouring the conversion of those that be Savages , be they never so barbarous , to labour to gaine them to Christ. There are indeed some hinderances : there be Iannes and Iambres among them , instruments of the Devil , to keepe them in blindnesse and ignorance ; and then custome , that they are bred in , ( which prevailes most with the sorriest people ) for ignorant people , that have their wits determined to one way they are so strong in it , as they are not to be untaught ; as it is hard to teach a Beast , because he is taught to goe one way , for want of varietie of conceptions , being void of reason : now , people by nature are little better then Beasts ; therefore they are so fixed and determined in that way they are brought up in , and are so settled by the Devill and those Priests among them , and by the tyrannie of those that have come among them , the Spaniards , &c. that hath hindred their conversion much : yet take them as bad as they can be , God hath a time for them . What were wee of this Nation sixteene hundred yeeres agone ? There is a fulnesse of the Gentiles to come in ; and certainely , it is not yet come , fully : For , it is probable , nay , more then probable , that there are some people that never had the Gospel ; and the fulnesse of the Gentiles must come in , before the other Mysterie of the calling of the Iewes . I speake it , to encourage those that have interest that way , not to take violent courses with them . There is nothing so voluntarie as Faith ; it must be wrought by perswasions , not by violence : and there is a ground of encouragement hence , that since the comming of Christ , there is a libertie for all Nations to come in , Christ must be preached to the Gentiles . To conclude this point ; let us consider , that we are those Gentiles , that have enjoyed this preaching of Christ ; and it is the glorie of our Nation : it is not our strength , or riches , or any ornament above others , that sets us forth so much as this , that we have the Gospel preached among us , that these blessed streames runne so plentifully every where among us . Let us labour to value this inestimable benefit : Where the Gospel is not preached , there the places are Salt-pits , despicable places , whatsoever they are else , as it is in Ezechiel ; they are under the Kingdome of Satan : it is the glory of a Nation , to have the Truth among them . The glory of Israel was gone , when the Arke was taken : the Religion and Truth we enjoy , it is our Arke ; our glory is gone , if we part with that . Therefore , whatsoever God takes from us , let us desire that he would still continue the Gospel of Truth ; that he would still vouchsafe to dwell among us , and not leave us . What were all things in the world besides , if we had not the blessed Truth of God ? we must leave all ere long . Therefore let us labour to have the eyes of our understanding enlightened , to conceive aright of the difference of things , and to value our selves by this , that Christ is manifested to us ; and thereby we have interest in Christ , more then by any interest and part and portion in the world besides : for then Christ will delight to be with us still , when we make much of him , and esteeme , and prize , and value him . Beleeved on in the world . After preached to the Gentiles , he joynes , Beleeved on in the World ; to shew , that Faith comes by hearing . Indeed , preaching is the Ordinance of God , sanctified for the begetting of Faith , for the opening of the understanding , for the drawing of the wil and affections to Christ. Faith , is the marriage of the Soule to Christ : now , in marriage there must not be a mistake , and error in the person ; for , then it is a kind of nullitie . Now , that the person to whom we are to be marryed by Faith , may be knowne to us , there is an Ordinance of Preaching set up , to lay open our owne beggery and necessitie , what we are without him , and to open the Riches of our Husband , the Nobility , and Priviledges , and whatsoever is glorious in Christ , that the Church may know what a kind of Husband she is like to have . In Rom. 10. you have the Scala-Coeli , the Ladder of Heaven , as a good old Martyr called it , and we must not presume to alter the Staves of that Ladder : How can they call upon him , in whom they have not be●eeved ; and how shall they beleeve , without a Preacher ; and how shall they preach , unlesse they be sent ? Here is Preaching , and Beleeving ; and then Prayer . There are some that are bitter against this Ordinance of Preaching , and advance a●other excellent Ordinance of Prayer , to the disparagement of this ; if they would joyne them both together , it were well ▪ You see what the Apostle sayth ; How shall they call upon him , in whom they have not beleeved ; and how shall they beleeve without a Preacher ? without this Ordinance of Preaching : Shewing , that we cannot have the Spirit of Prayer , without Faith ; nor Faith , without Preaching . And the Wise man saith , He that turns his eare from hearing the Law , ( under what pretence soever ) his prayer shall be abominable . The prayers of such men , that would crie downe this Ordinance , how are they like to be accepted ? they are abominable . We see here , the Apostle sets them downe in this degree , Hearing , and Beleeving , and Prayer ; and here in this place , Preaching goes before Beleeving . Therfore the Gospel unfolded , is called the Word of Faith , because it begets Faith , God by it works Faith ; and it is called the Ministerie of Reconciliation , because God by it publisheth recōciliation . As preaching goes before beleeving , so it is the blessed instrument , by reason of the Spirit accompanying of it , to worke Faith. In the Ministerie of the Gospel , there is not only an unfolding of the excellent things of Christ , but there is grace given by the Spirit , to beleeve : And herein this publication & proclamation differs from all other publications in the world ; men may publish & proclayme what they would have , but they cannot give hearts to beleeve it : but in the blessed promulgation and publishing of Divine Truths , there is the Spirit of God accompanying it , to work what it publisheth ; it opens the Riches of Christ , and offers Christ , and Christ is given to the heart with it ; it publisheth what is to be beleeved and known , and it alters our courses ; together with it , there goes a power ( the Spirit cloathing the Ordinance of Preaching ) to doe all . Therefore it is called the Ministery of the Spirit ; why ? because what is published in the preaching of the Word , to those that belong to God , it hath the Spirit to convey it to the soules of Gods people . Therefore he sayth here , first preached , and then beleeved . Therefore , those that are enemies to this Ordinance of God , they are enemies of the Faith of Gods people , and by consequent enemies of the salvation of Gods people . But the more the proud and haughty Atheisticall heart of man riseth against it , the more we should thinke there is some divine thing in it ; it must needs be excellent , because the proud heart of man stomacks it so much : we see here , it is the meanes to worke Faith. Therefore as we esteeme Faith , and all the good we have by it ; let us be stirred up highly to prize a●d esteeme of this Ordinance of God. So much for the coherence , or connexion , Preached to the Gentiles : and then , Beleeved on in the World. For the word themselves , we see here first , that Christ , as he must be unfolded in preaching , so he must be beleeved on . Because the dispensation Ministeriall , is not enough , unlesse there be an applying grace in the heart ; and that is a spirit of Faith , whose propertie is , to make peculiar that that is offered : There is a vertue of application , in this grace of Faith ; where there is a giving , there must be a receiving , or else the gift is uneffectuall . Christ is the Garment of the Soule , he is the foundation , and food , &c. As I said before , he is our Husband , we must give our consent ; beleeving , is a spirituall marriage : in marriage , there must be a consent ; this consent , is Faith ; that makes up the Bond betweene Christ and the beleeving soule . Therefore , of necessitie there must be Faith ; all else , without beleeving in Christ , is nothing . Faith is the meanes of making Christ our owne , and no other thing whatsoever . The Papists have ridiculous meanes , that they understand not themselves , nor any body else ; they make the Sacrifice of the Masse , a meanes to apply Christ , and other courses : but the Ministeriall meanes to apply Christ , is the preaching of the Gospel , and Faith , that is wrought by the Ministerie of the Gospel ; and there is no other way of application , by the Masse , or any such thing . Christ without Faith doth us no good ; in Heb. 4. The Word that they heard , did not profit them , because it was not mingled with Faith : The Word of God , the Gospel , it is the power of God to salvation ; but it is to all that beleeve : whatso●ever good Christ doth to us , he doth it by Faith. It is a rule in Divinitie , and it is to purpose , in the deciding some controversies , that a spirituall benefit , not knowne and applyed , is a nullitie ; because God intends all , whatsoever we have to be opened to us , and applyed , that he might have the glory , and we the comfort . We see the excellencie , and necessarie use of this Grace of Faith. How is Christ to be beleeved on ? We must rest upon no other thing , either in our selves , 1 or out of our selves , but Christ onely . In Poperie they have many other things to rest on , & their Faith being corrupt , all their obedience likewise is corrupt , that springs from it . They dishonor Christ , to joyne any thing in the world with him . The Apostle is wondrous zealous in this , to have nothing joyned with Christ : as in Galat. 5. If ye be circumcised , Christ shall profit you nothing : onely Christ must be beleeved on , in matter of salvation . 2 And whole Christ must be received : beleeving is nothing but a taking or receiving of Christ , as a Lord and as a Saviour ; as a Priest , to redeeme us by his blood ; and Christ , as a King to governe us : we must take whole Christ. W● see what manner of Faith is in most men ; that snatch out of Christ what they lift , to serve their owne turne : as he dyed for their sinnes , so they are glad of him ; but as he is a Lord , and King to rule and governe them , so they will have none of him ; but , turne the grace of God into wantonnesse . But Christ , as we must rest and rely on him onely , so we must receive him , and beleeve on him wholly . Now Faith lookes upon Christ , as the maine object of it , as it justifieth , the same Faith , it looks upon the whole Word of God , as a Divine Truth revealed : but for the maine worke of it , it looks upon Christ ; Christ is the Jewel , that this Ring of Faith doth inclose : and as the Ring hath the value from the Jewell , so hath Faith from Christ. In the maine point of justification , and comfort , Faith layes hold upon Christ , for mercie : for the distressed afflicted soule , it looks first of all , to comfort , and peace , and reconciliation : therefore it lookes first to him that wrought it , that is , Christ. Now , the same Faith that doth this , it beleeves all Divine Truths , the Threatnings , and Precepts , &c. Faith chuseth not its object , to beleeve what it lists ; but it carryes the soule to all Divine Truths , revealed : but , when we speake of justifying Faith ; then Christ , and the Promises , and the mercy of God in Christ , is the first thing that the soule lookes unto . Christ is the first object of Faith , before any benefit or gift that we have from him ; first , we must receive Christ , before we have any grace , or favour , or strength from him : And a sanctified soule lookes first to Christ , to the love of Christ , to the person of Christ , and then to his goods and riches . As one that is marryed , she regards first the person of her Husband , and then lookes to the enjoyment of his goods , and inheritance , and Nobilities ; or else it is no better then a Harlots love . So Faith lookes to the person first ; it knits us to Christ , to be in love with , and to embrace Christ ; and then , it lookes to all the good things we have by him : for he never comes alone , there is a world of good things in him ; all that tends to grace and glory : yet it is the person of Christ , that the soule of a Christian principally lookes to ; other Divine Truths are the object of Faith , to direct and sway our lives : yet notwithstanding they are not the object of Faith , when we looke for comfort , for forgivenesse of sinnes , and reconciliation with God ; then , it lookes to Christ especially . Therefore , we that are Ministers of the Gospel of Christ , should especially looke to unfold the riches of Christ ; and those that are Gods people , should especially desire to have Christ unfolded , and the riches of Gods love in Christ. The soule that ever found the sting of sinne , the conscience that ever was awakened , to feele the wrath of God , it accounts nothing so sweet , as Evangelicall Truths ; those things that concerne his Husband , and Saviour . A carnall man loves to heare morall points wittily spoken of , as delightfull to his eare ; but the soule that understands it selfe , what it is by nature , that ever felt in any degree the wrath of God for sinne , of all points , it desires most to heare of Christ , and him crucified . Therefore , we may judge our selves by our eares , of what temper our soules are ; for , the eare tastes if speeches , as the mouth doth meats , as Iob sayth . Beleeved on in the world . By world , especially here in this place , is meant the world taken out of the world , the world of elect . There is a world in the world , as one saith well , in unfolding this point , as we see , man is called a little world , in the great world . Christ was preached to the world of wicked men , that by preaching a world might be taken out of the world , which is the world of beleevers . Hence we may cleare our judgements in that point , that when Christ is said to redeeme the world , it must not be understood generally of all mankind : we see here , the world is said to beleeve in Christ ; did all mankind beleeve in Christ , was there not a world of unbeleevers ? We see here Christ beleeved on in the world ; the World that was opposite , that were enemies , that were under Satan . Who shall despaire then ? Therefore , let us conceive well of Christ. Why was he manifest in the flesh , and why is there an Ordinance of Preaching ? Wherefore is all this , but that he would have us beleeve , be our sinnes what they will ? Put the case , that there were a world of sinne in one man , that one man were a world of naughtinesse ; as in some sense , S. Iames saith , there is a world of wickednesse in the tongue ; if in the tongue , much more in the heart , which is the sink of wickednesse . But put the case , there were a world of wickednesse in one man ; what is this , to the satisfaction of God manifest in the flesh , and to the infinite love of God , now pacified in Christ , looking upon us in the face of his beloved Sonne ? You see here , Christ is beleeved on in the world : Doe but consider what is meant by the world in Scripture , how it is set downe to be in an opposite state to Christ ; and looke to the particular state of the Gentiles , that are said to be the world ; what wretched people were the Corinthians , before they beleeved ; and the Ephesians , and the rest ? Let no man therefore despaire ; nor ( as I sayd before ) let us not despaire of the conversion of those that are Savages in other parts ; how bad soever they be , they are of the world : and if the Gospel be preached to them , Christ will be beleeved on in the world Christs Almightie power goeth with his owne Ordinance , to make it effectuall : since the comming of Christ , the World lyes before Christ , as beloved of him , some in all Nations . The Gospel is like the Sea ; what it loseth in one place , it gaineth in another : so the Truth of God , if it lose in one part ( if it be not respected ) it gets in another , till it have gone over the whole World. And when the fulnesse of the Gentiles is come in , then comes the conversion of the Iewes . Why may we not expect it ? They were the people of God. We see Christ beleeved on in the World : we may therefore expect , that they shall also be called ; there being many of them , and keeping their Nation distinct from others . Now I shall shew how this is a Mysterie ; Great is the Mysterie of Godlinesse , Christ beleeved on in the World : This is a great Mysterie to joyne these together ; The World , and Beleeving : it is almost as great a Mysterie , as to joyne God and man together ; a Virgin , and a Mother : to bring an Vnbeleeving rebellious heart ( such as is in the world ) and beleeving together , it is a great Mysterie , in divers considerations . 1 First , if we consider what the World was ; an opposite , and enemie to Christ ; and under his enemy , being slaves to Satan , being Idolaters , in love with their owne inventions , which men naturally dote on . Here was the wonder of Gods love , and mercy , that he should vouchsafe it to such wretches . We may see by S. Pauls Epistles , what kind of people they were , before they embraced the Gospel . Here was Gods wondrous dignation , that God should shine upon them that sate in darkenesse , and in the shaddow of death ; that were abused by Satan , at his will : That the World , that is , all sorts of the World , from the highest to the lowest , should at length stoupe to the Crosse of Christ : That the Emperours should lay their Crownes at Christs feet ; as Constantine , and others ; Christ at length subdued the Roman Empire it selfe to the Faith : That the Philosophers of the World , that were witty , and learned , should at length come to embrace the Gospel ; for divers of the Fathers were Philosophers before : That men of great place , of great parts , and learning , and education , and breeding , should denie all , and cast all prostrate at the feet of Christ ; for these to be overcome by plaine Preaching , for meanenesse to overcome mightinesse , for ignorance to overcome knowledge ; yet notwithstanding , these great and wise men of the World were overcome by the Gospel . It was a Mysterie , that the World should beleeve ; if we consider ( besides their greatnesse and wisedome ) the inward malicious disposition of the World , being in the strong mans possession : for these men to beleeve the Gospel , surely it must needs be a great Mysterie . Againe , 2 if we consider the parties that carryed the Gospel , whereby the World was subdued ; a companie of weake men , unlearned men , none of the deepest for knowledge ; onely they had the Holy-Ghost , to teach and instruct , to strengthen and fortifie them , ( which the World tooke no notice of ) men of meane condition , of meane esteeme , and few in number . And these men they came not with weapons , or outward defence , but meerely with the Word , and with suffering ▪ their weapons , were nothing but patience , and Preaching , offering the Word of Christ to them , and suffering indignities , as S. Austin sayth ; the World was not overcome by fighting , but by suffering : So the Lambes overcame the Lyons , the Doves overcame the Birds of prey , the Sheep overcame the Wolves . I send you ( sayth Christ ) as Sheepe among Wolves : and how ? by nothing but by carrying a Message , and suffering constantly and undauntedly , for going with their Message ; for they had cruell bloody Lawes made against them , that were executed to the utmost : yet by these meanes they overcame ; by Preaching , and sealing the Truth that they taught by suffering : a strange kind of conquest . The Turks conquer to their Religion , but it is by violent meanes ; it is a Religion of blood : but here ( as I sayd ) meanenesse overcame greatnesse , ignorance overcame learning , simplicity overcame pride , basenesse overcame glory ; a Mysterie , in this respect . 3 Againe , if wee consider the Truth that they taught ; being contrarie to the nature of man , contrarie to his affections ; to enforce selfe-denyall to men , that naturally are full of selfe-love , that make an Idoll of their wit , and will : for them to come to be taught to be fooles , in respect of wit , and to resigne up their wills to the will of another : for these men to beleeve things , that are above beleefe to carnall men , as St. Austin observes , it was the wonder of the world ; what a kind of doctrine was this , to win such entertainment in the world as it did ? yet it did make men denie themselves , denie their wits , their wills , their goods , their lives : Therefore , in this respect , it was a great Mysterie , that Christ should be beleeved on in the World. Againe , 4 if we consider another circumstance , it addes to the Mysterie , that is , the suddennesse of the conquest ; the world was conquered to the Faith and obedience of Christ. In a short time after Christ , one man , S. Paul , spread the Gospel almost all the world over ; he conquered almost all the world , he spread the savour of the Gospel like Lightning , suddenly , and strongly ; because there was an Almighty Power and Spirit accompanying the glorious Gospel : and thereupon it came to be thus effectuall with the world . Againe , 5 it is a wonder , in respect of Christ , whom the world beleeved on . What was Christ ? Indeed , he was the Sonne of God , but he appeared in abased flesh , in the forme of a servant : he was crucified ; and for the proud world to beleeve in a crucified Saviour , it was a Mysterie . Lastly , 6 it is a great mysterie , especially in respect of Faith it selfe ; Faith being so contrarie to the nature of man For the heart of man , where Faith is wrought , to go out of it selfe , and to embrace a beginning , and Principle , and rising of life , from another ; to seeke justification and salvation , by the righteousnesse and obedience of another : for the proud heart of man to stoupe to this , to acknowledge no righteousnesse of its owne to stand before the Tribunall of God , but to have all derived from Jesus Christ ; to fetch forgivenesse of sins out of the death of another , to wrap it selfe in the righteousnesse and obedience of Christ , given of God for it ; the heart of man , without a supernaturall worke of the Spirit to subdue it , will never yeeld to this , because proud flesh and bloud will alway have somewhat in it selfe to dote upon , and to set it out before God ; and when it finds nothing in it selfe , then it despaires : for the heart of man thus to goe out of it selfe , and rely onely upon the righteousnesse of Christ , not having its owne righteousnesse ; this is the greatest Mysterie . Especially for a guiltie Soule , that hath its eyes opened , to discerne of its owne estate ; for a conscience awakened , to trust in God , being a holy God , a just God : for these two to meet together ; God , and a doubting , galled , misgiving conscience , fore-casting the worst : for such a conscience to find peace , by this act of Faith casting it selfe upon Christ ; this is more then can be done by any power of nature . There is somewhat in nature , for all legall obedience ; man naturally hath some seedes , to love his Parents , to hate Murther , and the like : but to go out of himselfe , and cast himselfe upon Gods love , and mercy in Christ , there is no seeds of this in nature , but all against Faith in Christ : oft times , when a man is cast downe , all in the world seemes to make against him ; and then for a man to have his heart raysed up by an Almightie power , to beleeve ; certainely , this must be a Mysterie : I say , when all makes against him , his Conscience makes against him , and the Judgement of God against him , and Satans temptations against him , all the frame of things present seemes to be against him , God himselfe oft times seemes to be against him , to be an offended God , justly offended with his sinnes ; for the soule in this case to cast it selfe upon God , in Christ , there must needs be a hidden and excellent deepe worke on the soule : This is the greatest Mysterie , the greatest difficultie is in this branch ; considering , how contrarie to the heart of man Faith is . Let us take heed of shallow conceits of Faith ; as if it were an easie common universall grace , to beleeve : No , beloved ; it is a supernaturall powerfull worke . Saint Paul sets it out divinely , and largely , in Ephes. 1.18 . Hee calls it , the Mightie power of God : it requires not onely a Power , but an Almighty Power , to rayse the heart of man to beleeve . For , even as the worke of Redemption , by Christ , is a greater worke in it selfe , then the worke of Creation ; 1 so also the worke of Conversion , though they be all one to an infinite Power , yet the thing it selfe is more difficult , to make the heart of man to beleeve , then to make a world of nothing : for , when God made the world , there was nothing to oppose , there he had to doe with simple nothing ; but when God comes to make the heart beleeve , he findes opposition and rebellion , he finds man against himselfe , he finds the heart and conscience against it selfe , he finds opposition from Satan , that helps mans distrustfull heart ; then all meet together , afflictions , the sense of Gods anger , and mans guiltie conscience : now to make such a man beleeve , is more then to create a world ▪ 2 And as God shewed more power , so he shewed more mercy in the worke of Redemption , then in the Creation . In the Creation , there he did good to a good man ; Adam was created good , and he should ( had he stood ) have continued in a good condition : but in the worke of Redemption , God doth good to evill men ; God transcends in his love , because the glory of his mercie reignes in the worke of Redemption : so that the power , and wisedome , and mercie , being greater in the worke of Redemption , it requires a more super-natural power in the soule to apprehend this , then any other Truth ; as the worke in Redemption is more glorious , so the Divine grace and vertue in the soule , that makes use of this , ( which is Faith ) it must be more excellent then all other Graces whatsoever . And as it must be God , that must save and redeeme us , so it must be God that must peswade the heart of this : as Christ , who is God , must performe the worke of Redemption ; so it must be God the Holy-Ghost , that must perswade the heart , that God loves it so much , and raise the heart to apprehend it , and make use of it ; no lesse power will doe it . Let us ( I say ) have great conceits of this excellent grace of Faith ; All men have not Faith : it is a rare grace , a rare jewell . When Christ comes , shall he find Faith in the world ? Certainely , it is a Mysterie , for a man to beleeve in Christ ; for a naturall man to be brought to rely upon Christ ; To you it is given to beleeve , sayth the Apostle : he might well say , it is given , it is no ordinarie gift neyther . Therefore let us pray with the Disciples , Lord increase our Faith ; and with the poore man in the Gospel , Lord , I beleeve , helpe my unbeleefe . The next thing I will touch , shall be this ; That Faith is put here for all graces . Here , in these six Clauses of this great Mysterie of Godlinesse , there is onely this one that is within us ; God manifest in the flesh , justified in the Spirit , seene of Angels , preached to the Gentiles , received up in glory ; these are all without us : but this one , beleeved on in the world , that is onely within us , and it is set downe in stead of all , and indeed so it is ; for it drawes all other graces after it , it enlivens and quickens the soule , it is the spri●g of spirituall life in us , it is the first grace of all : There are some degrees of the Spirit ( perhaps ) before it , but all graces have their quickening from Faith ; it infuseth supernaturall vigour into all the parts and powers of the soule , and into all graces whatsoever . Where Christ is beleeved on in the world , all followes , love and patience , and courage , and fortitude , whatsoever ; as we see in Heb. 11. By Faith they had a good report : they had a good report for patience , and for courage , and other good workes ; but , all these came from Faith : therefore , by Faith they had a good report . Therefore the acting of all other Graces , it comes from Faith : By Faith , Enoch walked with God ; by Fa●th , Noah and Moses did so , and so ; signifying , that Faith is the ground of all . Faith it fetcheth spirituall life from Christ ; for all , whatsoever is good ; it knits us to the spring of life Christ ; it is the grace of union . Even as Satan by unbeleefe , did infuse all his poyson at the first ; for , by making our first Parents stagger in the Word of God , came sinne ; so by Faith all obedience comes ; all have their rising and beginning from Faith. As it drawes spirituall life from Christ , so the encouragements are by Faith , to all other graces whatsoever , for patience , and love , &c. Faith must set before them the object , and the reasons from the glory to come , from the love of God in Christ , when Faith propounds all this , then it stirres and quickens all graces : Faith yeelds strong reasons , and discourse , to stirre us up to whatsoever is necessarie . Why do I hope for the glory to come ? I beleeve it first . Why doe I love God ? I beleeve he is my Father , in Christ ; all have strength from Love , and that from Faith : unlesse I beleeve that God loves me in Christ , I cannot love him ; unlesse I love him , I can expresse no vertue for him , no patience , no good worke : so it puts life into all ; therefore , it is here put for all , beleeved on in the World. It should stirre us up to make much of this Faith , above all graces to desire it . And being a Mystery , and so excellent a grace , we had need to discerne whether we have it , or no ; therefore I will touch a few evidences , some of them out of the Text. First , 1 if you beleeve , it comes usually after Preaching : We see here , Preached to the Gentiles ; and then , Beleeved on in the World. Whence came thy Faith ? If not by the Ordinance of God , thou mayest expect it to be a bastard Faith , it hath not a right beginning ; especially , if it be joyned with contempt of Gods Ordinance , it is no Faith , but a presumptuous conceit ; Preaching , and Beleeving , here goe one after another : Therefore , examine how thy Faith was wrought in thy heart . Againe , 2 ( as I sayd ) Faith being a Mysterie , in regard of such a world of opposition betweene the heart of man , and Christ , Satan helping the unbeleeving heart ; here must needs be a strife and conflict with Faith. Therefore , those men that never had conflict with their owne unbeleeving heart , that never had conflict with Satans temptations , they never had Faith : for , it is a Mystery to have Faith ; it is with opposition , and conflict ; no grace hath the like conflict , and opposition from Satan : for Satan aymes , in all sinnes , to shake our Faith and affiance in Gods love : As God aymes at the strengthening of Faith above all ; so the Devill hates it , above all ▪ and in all temptations whatsoever , he aymes to shake our Faith at the last . Therefore , there must needs be opposition to our selves , and our owne doubting nature , and to Satans temptations , and to the course of things , that sometimes are cleane opposite to a man : for a sinner to beleeve the forgivenesse of sinnes , for a miserable man to beleeve glory in the world to come , for a dying man to beleeve life eternall , for a man tumbled into the Grave , to beleeve that he shall rise from the dead ; if there be no conflict with these things , so opposite to Faith , there is no Faith. 3 Then againe , in the third place , it is the spring of all obedience ; the Apostle calls it , the obedience of Faith , Rom. 1. All preaching is for the obedience of Faith ; obedience of Faith , brings obedience of life , and conversation . Examine thy selfe therefore , by the course of thy obedience ; by that that comes from Faith , see what it workes in thy soule , in thy life , and conversation . And here I might be very large : for , where Faith is , 1 First of all , ( after it hath beene a meanes to justifie , to lay hold upon the all-sufficient righteousnesse of Christ , to stand betweene God and us , to cloath and cover our soules , then ) it pacifieth the conscience ; Being justified by Faith , we have peace with God , through Iesus Christ our Lord. Faith hath a quieting power ; it quiets the soule , because it propounds to the soule a sufficient satisfaction in God-man ; it propounds to the soule Christ sealed by God the Father ; having done all that is necessary to salvation , it sets downe the soule : for he was God , and therefore able ; and man , and therefore willing to save . Faith sets Christ as wooing us first , in his Ministers inviting us , alluring us , commanding us , removing objections from our unworthinesse ; Come unto me all ye that are wearie , and havie laden : and objections from our want of any goodnesse ; Come , and buy without Money , the all-sufficiency of Christ. Hereupon Faith comes to quiet the soule , in the sweet course that Christ takes to bring the soule to him , being so able and willing , and shewing his willingnesse by all means , that may procure love , that the soule may rest without doubting . Sayth the soule , Surely Christ intends well to me being so able , God in the flesh , and setting up an Ordinance , a Ministerie , whereby he invites me , and allures me , and commands me ; and then also I have examples before me , of wicked men that have beene converted : hereupon the soule comes to be at rest ; Faith hath a quieting power . And then againe , 2 there is presently an alteration of the course ; Iordan goes backward ; there is a turning of a man wholly : for , Faith is a turning of the soule cleane another way ; it turns the soule from the world to God , and Christ ; from the present evill world , to a better world . We see , as soone as Zacheus beleeved , his thoughts were altered , his esteeme of the things of this life was altered ; halfe my goods I give to the poore . We see , in the Acts of the Apostles , as soone as they beleeved , they burned their Bookes . As soone as a man beleeves in Christ , downe goes the esteeme of the world , and all worldly things whatsoever , because he sees a higher excellency in Christ. The poore Gaoler , when he had mis-used the Apostles , as soone as he beleeved , we see how he neglects all , and makes a Feast for them presently . As soone as Faith enters into the soule , there is a meane and base esteeme of all things , and a high esteeme of Christ ; All is dung , in comparison of Christ : There is a change of the soule ; and an esteeme , that goes before that change . We worke , as we esteeme , as soone as we beleeve , we esteeme Christ , and the things of a better life , above all other things : And thereupon goes the whole soule , and the bent of it , that way , ( though with some conflict . ) We see in the Epistles of Saint Paul , before those men beleeved in Christ , the Ephesians , the Colossians , the Romanes , &c. what wicked people they were before , and how they were changed , as soone as they beleeved , then they were Saints . 4 Againe , where this Faith is , it is a triumphing , a conquering grace , a prevailing grace ; it overcomes the world , and whatsoever is opposite : for , it sets before the soule greater things then the world can . The world presents terrors ; what are these , to the glorie that shall be revealed ? The world sets out pleasures , to allure us ; and profits , and favours ; and this , and that : but what are all these , to the favour of God in Christ ; what are they , to Heaven ? What can the world set before the soule of a beleever , that is not beneath ? Faith can rayse the soule above all worldly things ; it subdues the naturall doubts and loves , the feares of troubles and cares for the world ; and all the affections that were before ruling in the soule , Faith comming into the soule , subdues all to it selfe , and makes them all serviceable . Thus it prevailes ; if not at the first , yet in the continuance of time , it prevailes by little and little , in the hearts of all beleevers . It is a victorious grace , as we see in Moses , and Abraham , &c. how it prevailed against all obstacles whatsoever . How many discouragements had blessed Abraham to leave his fathers house , and to goe he knew not where ; and after to sacrifice his sonne ? Yet Faith overcame all . So Moses , to leave the Court , and to cleave to a despised people ; what a worke of Faith was there ? Faith is victorious . Therefore , when people are drawne away with any thing ; that the lookes of any man skares them ; that the very noise of danger affrights them , when the hope of any rising will make them warpe , to doe any thing ; when the hope of any gaine , will make them cracke their conscience , where is the triumph of Faith ? As I said before , there is a prevailing power in Faith ; because Faith sets before the soule , that which is incomparably better , and incomparably worse : What is all that man can doe , in comparison of Hell , and Damnation ; conscience saith , if you doe this , ye shall die : And on the other side , what is all the world can give , in comparison of Heaven ; which Faith presents to the eye of the beleever . 5 Againe , where this beleeving is , it is a working grace , it works by love ; by the love to God , it desires the communion and fellowship of that it desires ; and it workes by love , to other beleevers : it workes towards Satan hatred , toward wicked men , strangenesse in conversation . It is a working grace ; it workes by love , to all good to God and Gods people , and to our selves ; it makes us have too high esteeme of our selves , to be stained with the base services of sinne ; it workes every way , and indeed it must needs be so , when Faith sets before the soule the love of God , in Christ : Hath God loved me so , to redeeme me from such misery by such a course as this , God manifest in the flesh ; to advance me to such happinesse , being ( such as I was before ) a sinner ? Oh , the thought of this will constraine us , as the phrase of the Apostle is ; The love of Christ constraineth me : and then the soule will be active , and earnest in any thing , that may be for the honour of Christ. Hath Christ thought nothing too deare for me , not his owne blood ; for the salvation of my soule , is the price of his blood : He came downe from Heaven , he was God manifest in the flesh , on purpose , in love to my soule ; and shall I thinke any thing too deare for him ? And thereupon Faith workes , and stirres up love ; and when it is stirred up by it , it is acted by it ; it useth the love of God , in all the performance of worship to God , and in doing all good to our brethren , and to our selves , to carry our selves as we should every way . We see the Woman in the Gospel , Luke 7. when she had 〈◊〉 forgiven her , she loved much : All duties come from Love. What need I speake of particular branches ? Christ brings all to Love , he includes all duties in that one , in Love ; because they come from Love , and have Love to carry them , and to mingle it selfe with them ; and Love comes from Faith : Faith working by Love , evidence that we beleeve ; where there is no Love there is no Faith. Therefore , let us labour 〈…〉 affection of Love kindled ; if 〈…〉 kindled , we must stirre it up by ●aith . You see then , that this beleeving is the leading grace . Let us labour by all meanes therefore to water this Root . When we would have Trees flourish and thrive , we poure water to the Roots of them . Now the radicall grace in a Christians soule , is this beleeving ; this trusting in God , reconciled in Christ ; this relying upon Christ ; a convincing perswasion , that God and Christ are mine : this is the radicall grace of all other , let us water and cherish this by all meanes whatsover . And to this end , let us labour to encrease in knowledge ; I know whom I have beleeved , sayth the Apostle : for , all grace comes into the soule by the light of knowledge ; whatsoever is good , is conveyed by light into the heart . Faith especially is the bent of the will to Christ , receiving him ; but this comes by a supernaturall light , discovering Christ. Therefore , let us desire to heare much of Christ , of his Priviledges , and Promises ; the more of Christ we know , the more we shall beleeve ; and say with the Apostle , I know whom I have beleeved . It is a fond and wicked Tenent of the Papists , to say , That Ignorance is the Mother of Devotion ▪ and Bellarmines Tenent is , That Faith is better defined by Ignorance , then by any thing else ; a fond and unlearned conceit : For , how soever the reason and depth of the things of Faith cannot be searched , yet we may know the things that are revealed in the Scriptures . The more I know the things that are revealed concerning Christ , and know that they are Gods Truths ; the more I know , the more I shall beleeve . Faith of necessity requires knowledge ; therefore , knowledge is put for all other graces : This is eternall life , to know thee , and whom thou hast sent ; because it is an ingredient in all graces : it is a maine ingredient in Faith ; the more we know , the more we shall beleeve ; They that know thy Name , will trust in thee . It is not so in mens matters ? the more we know a man to be able , and loving , and faithfull of his word , the more we shall trust him . Is it not so in divine things ? the more we know of Christ , and of his Riches , and Truth , the more experimentall knowledge we have of him , that we find him to be so , the more we shall trust him . Therefore , by the knowledge that is gotten by the meanes , let us labour for an experimentall knowledge , that so we may trust and beleeve in him more and more . Let us looke to the passages of our lives in former times , how gracious God hath been towards us , and take in trust the time to come , that he will be so to the end ; He is the Author , and Finisher of our Faith. And let us search into the depth of our owne wants and weaknesses , and this will force us to grow in Faith more and more , this will be a meanes to encrease our Faith : the more we see of our owne nothingnesse , and inabilitie , without Christ , that we are nothing , nay , that we are miserable without him , the more we shall cleave to him , and cast our selves upon him . Those that have the deepest apprehensions of their owne wants , and weakenesse , usually they have the deepest apprehensions of Christ , and grow more and more rooted in him . The searching of our owne corruptions every day , is a notable meanes to grow in Faith ; to consider what we are , if it were not for Gods mercy in Christ , and this will make us to make out of our selves , to Christ ; it will make us flye to the Citie of Refuge . Ioab , when he was pursued , he fled to the Hornes of the Altar ; when conscience pursues us , it will make us flye to the Hornes of the Altar , to the Citie of Refuge : a search into our owne conscience , and wayes , will force us to live by Faith , and to exercise Faith every day , in Christ Iesus . And this is to feed on Christ daily , to flye to Christ , when we are stung with sinne , and hunger ; in the want of grace , and strength , to flye to him for supply ; and so to keepe and encrease Faith , by this excellent meanes . Christ is all in all , to those that hope to be saved by him ; Christ is the ground of our life , and comfort , and our happinesse : Therefore we should make out to him , upon all occasions , to cleave to him in life , and death . We cannot presse this point of Faith too much . Why are Christians called , beleevers ? because beleeving is all : if we can prove the Truth of our Faith , and beleefe , we prove all ; if we be faulty in that , all is rotten ; Whatsoever is without faith , is sinne . All mens naturall morality and civility , it is ( as it were ) but Copper graces , but counterfeits ; they are but for the outwarp appearance , and not in truth ; they are not enlivened and quickned by Faith in Christ. But I leave this , and come to the last Clause , Received up in glory . This is the last Branch of this Divine Mysterie of Godlinesse , but it is none of the least . Christ ascended , if we respect himselfe ; he was received , if we looke to his Father ; himselfe ascended , his Father received him : the Scripture hath both words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he ascended up , that is , for himselfe ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was received up ; that is , he was assumpted ; there is no difficulty in the words : he ascend●d up , as well as he was received up , positively , as well as passively . In his death , he was ●ot onely crucified by others , and delivered by his Father , but he gave himselfe to death ; so he was not onely received up in glory , but he ascended up into glory . This shewes the exaltation of Christ. The Apostle begins with , God manifest in the flesh ; there is the descent : a great Mysterie , for the great God to descend into the Wombe of a Vigin , to descend to the lowest parts of the Earth : and then he ends with this , Received up in Glory . The ascent is , from whence the descent was . Christ ascended , and was received as high as the place was whence he came downe : God manifest in the flesh , that is the beginning of all ; Received up in Glory , that is the consumutation , and shutting up of all . It implyes all ; his Exaltation , his Resurrection , his Ascension , his sitting at the right hand of God , and his comming to judge the quick and the dead : especially is meant his Glory , after his Resurrection , his Ascension , and sitting at the right hand of God ; yet supposing his Resurrection , Received up to Glory . Glory implyes three things : It is an exemption from that which is opposite , and a conquering over the contrarie base condition . It implyes some great eminencie , and excellencie , as the foundation of it , and then a manifestation of that excellencie ; and it implyes victorie over all opposition . Though there be excellency , if there be not a manifestation of that excellencie , it is not glory . Christ was inwardly glorious , while he was on Earth , in the state of abasement ; he had true glory , as he was God and man ; but there was not a manifestation of it , and therefore it is not properly called glory ; there was not a victorie , and subduing of all that was contrarie to his glory : for , he was abased , and suffered in the Garden , and died . But where these three are an exemption and freedome from all basenesse , and all that may diminish reckoning and estimation , and when there is a foundation of true excellency and likewise , a shining , a declaring & breaking forth of that excellency ; there is glory . But Christ , after he was manifest in the flesh , and had done the work here that hee had to doe , hee was received up to glory ; that is , all basenesse was layd aside : his glory appearing , all abasement did vanish ; he was victorious over that : for , in his Resurrection , that was the first degree of his glory ; you know , the Clothes that he was bound with , were left in the Grave , the Stone was remooved ; all things that might hinder his glory , that might abase him in body , in soule , or condition , they were remooved : there was an excellency in all , that was not before , in regard of manifestation . For his Body , it was now impassible , an immortall , spirituall Body , it could suffer no longer ; it was not fed with meat and drink , as in the time of his abasement ; it was a Body so agile , and so nimble , that he could moove even as he would himselfe : so there was a glory put upon his Body , above the Sunne . There was a glory upon the Soule ; all that might hinder that , was subdued ; for , there was no sorrow , no feare , nor griefe , as there was in his Soule , before he was glorified : so both in Body and Soule he was more glorious . And then for his whole condition , that was glorious , he was abased no longer ; for , now he was taken into the highest place of all , above the Heavens : and as his place is most eminent , so his government is most eminent , for , he is taken up there , above all Principalities and Powers , as it is Ephes. 1.20 . and is gloriously set downe at the right hand of God , 1 Pet. 3. All being subject to him , he hath the domination and government of all . So that whatsoever might shadow and cloud him , all ills eyther in Body , in Soule , or condition , all was remooved , and he was glorious in all . For excellencie the foundation of glory , that was alway with him , in his very abasement ; but now it was manifested : he was mightily declared to be the Sonne of God , by raysing himselfe from the dead : he was declared to be glorious in all those things , wherein he could be glorious . As no person can be glorious , but eyther it must be in body or soule , or condition ; he was glorious in all : for , hee was received up into the place of glory , to Heaven , to the assembly of glory , to the presence of his Father , and the blessed Saints and Angels ; and no question , but there was a glorious welcome . If the Angels came so chearefully to proclaime his Incarnation , when he was borne , and sang , Glory be to God on high , on Earth peace , good will towards men : What kind of triumph doe you thinke , was made by all the blessed companie in Heaven , when he was entertained thither , after his abasement ? It is beyond our conceits , to imagine . It will not be altogether unusefull to speake of the circumstances of Christs being taken up to glory . 1 Whence was he taken ? He was taken up to glory from Mount Olivet , where he used to pray , and where he sweat water and blood , where he was humbled ; from the place of Humiliation , was his Ascension to glory : shewing unto us , that the place oft times where we pray , where we are afflicted , our sick Beds , nay , the places of our abasement , the very Prisons , they may be as Mount Olivet to us , from whence God will take us to glory . Let no man therefore feare and abasement ; it may prove as Mount Olivet to him , in this respect . 2 And when was he taken up to glory ? Not before he had finished his worke , as he sayth , Iohn 17.4 . I have finished the worke thou gavest me to doe : Then he was taken up , when he had done all , when he had accomplished our salvation : And after his abasement , not before . So , our taking up to glory , it must be when we have done our worke , when we have finished our course , when we have runne our race , when we have fought the good fight . And also after our abasement , we must first suffer with Christ , before we can be glorified with him . Againe , if we speake of the first degree of Christs glory , his Resurrection ; he was taken up to glory , when he was at the lowest that could be , when he was in the Grave : so Gods Church and children , at the lowest , they are neerest to glory . We use to say , Things when they are at the worst , are neerest mending : so is the state and condition of the Church of God , and every particular Christian ; when he is lowest , he is neerest raysing : as we shall see afterwards . The witnesses of this , were the Angels : 3 they proclaimed his Incarnation , with joy , and without doubt they were much more joyfull at his ascending up to glory ; it was in the presence of the Angels . So likewise , when he shall come to manifest his glory at the day of Judgement , there will be innumerable thousands of Angels . Those glorious creatures were witnesses of his glory ; and no question , but they yeelded their joyfull attendance , and service , that were so willing to attend him at his birth , and comming into the world . He was carryed up in the clouds , 4 in which also he shall come againe at the last day . But before he was taken up to glory , he was fortie dayes on Earth , to give evidence to his Apostles and Disciples of his Resurrection , and to instruct and furnish them in things concerning their Callings ; afterwards , he was taken up to glory . And in all that time of his abode on Earth , after his first degree of glory , his Resurrection , he was never seene of sinfull eye , ( for any thing we see in Scripture ) I meane of those that were scorners of him , that despised him . The Scribes and Pharises , and carnall people , did not see him , they had no commerce at all with him , after his Resurrection : they that despised him in his abasement , had no comfort by exaltation . But that which I will chiefely presse in this Clause , shall be to shew , That as this is a Mysterie , so how it is a Mysterie of Godlinesse , to stirre us up to godlinesse : for , as I sayd befo●e , Divine Truths and Principles they are called Godlinesse : because , where they are embraced , they worke godlinesse , the soule is transformed into them : where these Truths are ingrafted in the soule , as S. Peter saith , they turne the soule into their owne nature . Therefore , I will shew how this Mysterie , Christ received up to glory , breeds a frame of Godlinesse in the heart . That it is a Mysterie , it will easily appeare : For , was it a great Mysterie , that God should take our nature upon him , to be abased in it ? Surely , it must needs be a Mysterie , that God will be glorified in our nature . Was our nature advanced , in his Incarnation ? Much more was it glorified in his Exaltation , when he carryed it to Heaven with him . Here was the Mysterie of the Exaltation of our nature : God was as much abased as he could be , being borne , and dying for us ; our humane nature was as much advanced as it could be , when God raised it up to Heaven : God could be no more abased , remaining God ; and mans nature can be no more advanced , remaining the true nature of man. This is a great Mysterie ; the advancement of our nature in Christ , that was made lower then the Angels ; he was a worme , and no man : now our nature in Christ , is advanced above the Angels . Now this nature of ours in Christ , it is next to the nature of God in dignitie ; here is a Mysterie . Among many other respects , it is a Mysterie , for the greatnesse of it . We see after his Ascension , when he appeared to Paul in glory , a glimpse of it strucke Paul downe , he could not endure it . Nay , before he suffered , a very shadow of his glory , it amazed Peter , and Iames , and Iohn ; they could not beare it , they forgat themselves : Let us build ( say they ) three Tabernacles , &c. If a little discoverie of his glory on Earth , wrought these effects ; what great glory is it then , that he hath in Heaven ? Certainely it is beyond all expression . In this glorious condition that Christ is received into , he fulfils all his Offices in a most comfortable manner . He is a glorious Prophet , to send his Spirit now to teach , and open the heart ; he is a glorious Priest , to appeare before God , in the Holy of Holies , in Heaven for us , for ever ; and he is a King there , for ever ; from thence hee rules his Church , and subdues his enemies . So that , though he accomplished and fulfilled those blessed Offices ( that were appointed him ) in the state of humiliation on Earth : as it became that state to suffer for us ; yet it was necessarie that he should enter into glory , to manifest , that he was a King , Priest and Prophet : for , he was not manifested who he was indeed , to our comfort , till he was received up in glory . We had not the Spirit , the Holy-Ghost , sent from above , till he ascended ; as it is in Iohn 7. The Holy-Ghost was not given ( because Christ , was not ascended ) to apply , and to helpe us make use of Christ and all his benefits and riches : so that , in regard of the manifestation of Christs Offices , and of application of all the good we have by it , it is by Christ received up in glory . To come to some application . 1 First of all , we must lay this for a ground and foundation of what followes , That Christ ascended as a publike person : he must not be considered as a particular person , alone by himselfe , but as the second Adam : As he tooke the nature of man , in his Incarnation ; so he ascended into Heaven in it , as a publike person : As the first Adam was , in whom we all sinned , and all came to misery , and basenesse , and died ; so Christ must be considered as the second Adam , as in other things , so in his ascension to glory . 2 In the second place , we must know , that there is a wondrous neerenesse betweene Christ and us now : for , before we can thinke of any comfort by the glory of Christ , we must be one with him by Faith ; for , he is the Saviour of his Body : therefore , we must be in him , we must be his members , we must be his Spouse ; and being so once , we are one with Christ. There is no relation in the world , that is able to expresse the neerenesse betweene Christ and us sufficiently : and therefore , when we speake of Christ ascended into glory , we must needs think of our selves , & of our glory , and advancement : he was taken up to glory in our nature , not only for himselfe , but for all his . As the husband of the Church , he is gone before , to take up Heaven for his wife ; as a husband takes up Land in another Countrey for his Spouse , though she be not there ; Christ hath taken up Heaven for us : I goe before , to prepare a place for you . So likewise he is in Heaven as a glorious Head , ministring vertue , and comfort , and strength to all his ; all our power and strength it comes from Christ now , as our Head in Heaven . Againe , there is a causality , the force of a cause in this ; because Christ , therefore we : here is not onely a priority of order , but a cause likewise ; and there is great reason . Was there the force of a cause in Adam , that was but meere man , to convey sinne and misery , and the displeasure of God to all that are borne , and descend of him ? and is there not the force of a cause in the second Adam , to convey grace and glory to his , he being God & man ? Therefore , whatsoever is good , it is first in Christ , and then in us . Christ first rose , therefore we shall rise ; he ascended into glory , therefore we shall be afterward in glory . And then we must consider Christ not onely as an efficient cause , but as a patterne and example , how we shall be glorified : he is not onely the efficient of all glory within and without , but he is the exemplary cause ; for all is first in him , and then in us : he was first abased , and so must we ; and then he was glorified , and so shall we ; we must be conformable to his abasement , and then to his glory : he is the first fruits of them that sleepe ; he being the first fruits , we succeed . These things being premised as grounds , I come to make some use of this comfortable point . Christ is received up in glory : Therefore , first of all , for our information , we must not seeke him in a Wafer-cake , we must not looke for him in the Sacrament bodily ; how can he be there , when he is received up in glory ? Therefore , when we come to the Sacrament , let us consider , we have now to deale with Christ , who is in Heaven : Cannot Christ shew his vertue , to comfort and strengthen us , but we must have his Body in the Communion to touch our bodies ? The foot hath influence from the head , yet the head is distant from it in place : The utmost branches have life and sap from the root , yet they are remote , in respect of place . A King spreads his influence over his whole Kingdom ( though it be never so large ) yet he is but in one place , in respect of his person . Doth the Sunne in the Heavens come downe to the Earth , to make the Spring , and to make all fru●tfull ? Cannot he send beames and influence from thence , to cherish the Earth ? Must Christ come downe in his Body to us , or else he can doe us no good ? Must there be a corporeall descent , or else we can receive no influence from him ? There may be a derivation of vertue from Christ though his person be in Heaven ; where he shall remaine till the last day , when he shall come to be glorious in his Saints . The Sunne doth more good , being in Heaven , then he could doe if he were on the Earth ; if the Sun were lower , what wou●d become of the Earth ? But being so remote , and so farre above , he hath opportunity to shine over the greatest part of the Earth at once ; being greater then the Earth , he shineth over more then halfe the Earth at once . Christ being in Heaven , as the Sunne of Righteousnesse , he shines more gloriously over all ; and we have more comfort , and benefit , and influence from Christ , now in Heaven , then we could , if he were on Earth . Must we needs make him bodily present every where , as the Papists doe , and other Heterodox strange conceited men , in Germanie ? What need we doe thus , when there may be influence from Christ , now in Heaven , to us on Earth , ( as we see in other things ( without confusion of his Divine properties to his Body , or making his Body as his God-head is ? Therefore seeke him not bodily any where , but in Heaven . Those Opinions overthrow three Articles of our Faith at once , He asc●nded into Heaven , He sitteth at the right hand of God , and , He shall come to judge the quicke and the dead : And where is his Body in the meane time ; in the Sacrament ? No : he is received up in glory . Therefore , we must have our thoughts in heaven , when we are about that businesse , we must lift up our hearts , as it is in our Liturgie , which is taken out of the ancient Liturgie , We lift them up unto the Lord ; we must have holy thoughts raysed up to Christ , in Heaven . Againe , is Christ received up to glory ? Here is singular comfort , considering what I said before . that he is ascended as a publike person , 1 in our behalfe , in our nature , for our good . Therefore , when we thinke of Christ in Heaven , think of our Husband in Heaven , thinke of our selves in Heaven ; We are set together in heavenly places with Christ , as the Apostle saith , Ephes. 2. We have a glorious life but it is hid with Christ , in Heaven . When Christ himselfe shall be revealed , our life shall be revealed , though we creepe upon the Earth as wormes , yet notwithstanding we have communion and fellowship with Christ , who is joyned with us in the same Mysticall Body , who is now at the right hand of God in Heaven ; and he that hath glorified his naturall Body in Heaven , that he tooke upon him , he will glorifie his Mysticall Body : for , he tooke flesh and blood ; his naturall Body , for the glory of his Mysticall Body , that he might bring his Church to glory . Therefore , we ought as verily to beleeve , that he will take his Mysticall Body , and every particular member of it , to Heaven , as he hath taken his naturall Body , and hath set it there in glory . 2 It is a comfort in the houre of death , that we yeeld up our soules to Christ , who is gone before to provide a place for us ; this was one end of his taking up to Heaven , to provide a place for us . Therefore when we die , we have not a place to seeke , our house is provided before hand ; Christ was taken up to glory , to provide glory for us . Even as Paradise was provided for Adam , before he was made , so we have a heavenly Paradise provided for us ; we had a place in Heaven , before we were borne . What a comfort is this at the houre of death , and at the death of our friends , that they are gone to Christ , and to glory ? We are shut out of the first Paradise , by the first Adam ; our comfort is , that now the heavenly Paradise in Christ , is open ▪ This day shalt thou be with me in Paradise , sayth Christ to the good Theefe . There was an Angell to keepe Paradise , when Adam was shut out ; but there is none to keepe us out of Heaven : nay , the Angels are ready to convey our soules to Heaven , as they did Lazarus ; and as they accompanied Christ in his Ascension to Heaven , so they doe the soules of his children . Likewise , 3 in our sinnes and infirmities , when we have to deale with God the Father , whom we have offended with 〈◊〉 sinnes ▪ let he 〈…〉 comfort from hence : Christ is ascended into Heaven , to appeare before his Father , 〈◊〉 a Mediator for us ; and therefore , God turnes 〈◊〉 his 〈◊〉 from us : we have a friend , a favorite in the Court of Heaven , the Sonne of God himselfe , at his Fathers right hand , he makes inte●●●ssio● for us . As Ionathan appeareth in 〈◊〉 Court , to speake a good word , and to plead for David ; so our Ionathan Iesus Christ , ( but with farre better successe ) appeares in the Court of Heaven for us , continuing our peace with God , in our daily breaches , perfuming our prayers . And there is no danger of his death ; for , He is a Priest for ever at the right hand of God , to make intercession for us ; his very presenting himselfe in Heaven , speaks for us . As if he should say , These persons that aske in my Name , they are such persons as I was borne for , such as I obeyed for , such as I dyed for , such as I was sent into the world , to work the great wolke of Redemption for : for , he wrought our Redemption in his abased estate ; but he applyes it , as he is exalted : application , is as necessary as merit ; we have no good by the worke of Redemption , without application : and for that end he appeares in heaven for us , and pleads for us . For , even as there is speech attributed to Abels blood ; it cryed , Vengeance , Vengeance : so Christ appearing now in heaven for us , his blood cryes , Mercie , Mercie : these are those I shed my blood for ; Mercie , Lord : The very appearing of him that shed his blood , it cryes for mercy at the Throne of Mercie ; which is therefore a Throne of Mercie , because he is there : he shed his blood to satisfie Justice , to make way for Mercie . In the Law , the High-Priest , after he had offered a Sacrifice of blood , he was to goe into the Holy of Holies : so Christ , after he had offered himself for a Sacrifice , he went into the Holy of Holies into heaven , to appeare before God. And as the High-Priest , when he went into the Holy of Holies , he had the names of the twelve Tribes on his brest , to shew that he appeared before God , for them all : so Christ being gone into the Holy of Holies , into heaven , he hath all our names upon his brest ; that is , in his heart the name of every particular beleever , to the end of the world , to present them before God. Therefore , when we have to deale with God , thinke of Christ now glorious in heaven , appearing for us : God can denie him nothing , nor denie us any thing that we aske in his Name ; we have his Promise for it . It is a ground likewise of contentment in all conditions , whatsoever our wants be . 4 What if we want comfort , houses , &c. on Earth ; when we have Heaven provided for us , and Glory provided for us , when we are already so glorious in our Head ? Shall not any condition content a man in this world , that hath such a glorious condition in the eye of Faith to enter into ? We should not so much as looke up to heaven , without comfort ; Yonder is my Saviour , yonder is a house provided for me : we should thinke and looke upon heaven , as our owne place ; whither Christ is gone before , and keepes a roome for us . Here we may want comforts , we may be thrust out of house & home , out of our habitation , and Countrey , and all ; but all the world , and all the Devils in hell , they cannot thrust us out of heaven , nor dissolve and breake the communion that is betweene Christ and us ; they cannot take away either grace or glory from us . Therefore , we should be content with any condition , in this world ; Christ is ascended into heaven , to keep a blessed condition for us . Likewise , 5 when we thinke of the troubles of this world , of the enemies we have here ; thinke of Christ taken up to glory , and thinke of Christs order ; first he suffered , and then he entred into glory : so we must be content to suffer first , and then be glorious . We are predestinate , to be comformable to Christ , wherein stands our conformitie ? It is in abasement first , and then in glory : Christ entred into glory in this order , and shall we thinke to come to Heaven in another order then Christ did ? Shall we wish for a severed condition from him ? If we be in Christ , all that we suffer in this world , they are sufferings of conformity to make us sutable to our Head , and to fit us for glory . And our greatest abasements , what are they to the abasement of Christ ? None was ever so low , and there is none so high : as he was the lowest in abasement , so he is the highest in glory : when he was at the lowest , in the Grave ; not onely dead , but under the kingdome and command of death ; then he rose gloriously , and ascended . Our lowest abasements , are fore-runners of our advancement , and glory : this assumption of Christ to glory , should helpe us in this respect . 6 In all disconsolations , there is a world of comfort hence . We must not thinke of 〈◊〉 as if his honours had changed his manners , ( as it is among men ) that now he is become stately , that he doth not regard his poore Church . No such matter : he regards his poore Church now he is in Heaven , as much as he ever did . The members , here cannot suffer any thing , but the Head in Heaven is sensible of it : as it is , Act. 9 Saul , Saul why persecutest thou me ? The foot is trod upon , and the tongue complaines . Our blessed Saviour is not like Pharaohs unkind Butler , that forgat Ioseph , when himselfe was out of prison . Christ being advanced to honour now , forgets us not here . No : he is as good Ioseph , that was sent into Aegypt , to provide for all the Family before hand . So this our Ioseph , the great Steward of Heaven and Earth , he is gone to provide for us all , against we come to Heaven : he forgets us not , he disdaines not to looke on things below , he considers every poore Christian ; he is as mercifull now , as he was when he was upon Earth : as you have it largely proved , Heb. 4.7 . He was man for this end , that he might be a mercifull High-Priest ; and he is so in Heaven , and pitties all our infirmities : it is not here , Out of sight , out of mind ; for ( as I sayd ) he hath us in his breast : I , and he is with us , by his Spirit , to the end of the world . He is taken up to Heaven in his Body , but his Spirit ( which is his generall Vicar ) is here with us to the end of the world : I will send you the Comforter , and he shall abide alway with you . And it is better for us to have the Comforter here , without his bodily presence ; then to have his bodily presence , without the abundance of his Spirit : as it was better with the Disciples , when he was taken up to Heaven , and was present by his Spirit , then it was before . We lose nothing therefore by the ascension of Christ ; it was for us : he was given for us , borne for us ; he lived for us , he died for us , he rose , and ascended to Heaven for our good . It is good for you , that I goe ; it was to provide a place for us , and to send the Comforter : all was for our good , whatsoever he did , in his abasement and exaltation . Againe , 7 this administreth comfort , in regard of the afflictions of the Church . When the Church is under any abasement , at the lowest , it hath a glorious Head in Heaven , and what , doth he sit there , and do nothing ? No : he sits at the right hand of God , & rules his Church , even in the midst of his enemies . If he doe give the chaine to them , it is for speciall ends ; his people stand in need of all that they endure , and he measures it even to a Dram , whatsoever his Church suffers ; for they are his members , and he is sensible of their sufferings : He is a High-Priest , that is touched with our infirmities ; therefore nothing can befall his Church , without his government . He le ts loose the enemies thus far , and then he restraines them , and subdues and conquers them , making them his foot-stoole . The enemies seeme to domineere now , and trample on the Church , but ere long , they shall become the Churches foot-stoole : Christ will governe his Church , till all his enemies be under his feet . He is ascended into Heaven for this purpose , and he is fitting his Church , by these afflictions , for greater grace in this world , and for eternall glory in the world to come . Therefore , let us not take scandall at the present sight of things . We stand amazed , to see the state of Europe at this time ; but for our comfort , let us consider , that Christ is taken up to glory , and he sits in Heaven , and rules his Church , and will guide all these Wartes to a good and gracious end . He sits at the Sterne ; the Ship may be tossed where Christ sleepes , but it cannot be drowned : the House that is built upon a Rock , it may be blowne upon , it shall never overthrowne : the Bush wherein the fire is , it may burne , but it shall never be consumed : the Church , wherein Christ rules and governes , it may be tossed , it shall never be overcome and subdued . Nay , by all these things that the Church suffers , Christ rules , and exerciseth his Churches graces , & mortifies his Churches corruptions . It is necessarie there should be some change : standing waters breed Frogges , and other base creatures ; so it is with Christians : if there be not some exercise by afflictions , what kind of vices grow ? As we see in these times of peace , what kind of lives most men live ; that we may take up an admiration , that God should be so mercifull , to continue his Truth to acompanie of proud base carnall persons , that lead lives ( under the Gospel ) no better then if they were in Paganisme . Therefore we cannot looke for any good , without further abasesement . And certainly , if troubles come , we should many of us be better then we are now : afflictions would be so farre from doing us harme , that they would refine us : we shall lose nothing , but that that doth us hurt ; that , that we may well spare ; that , that hinders our joy and comfort . But , I say , let us comfort our selves , in respect of the present state of the Church : Christ rules in the midst of his enemies , in the midst of crosses and persecutions , not to free us alway from them , but he rules , in turning them to good , in strengthning & exercising our graces ; and he rules in the midst of his Church at this time , by turning his enemies cruelty to the good of the elect . As he ruled in the Israelites , when he suffered Pharaoh to goe on in the hardnesse of his heart ; but he had a time for Pharaohs ruine : so Christ hath a time for the persecutors of the Church , as he had for all the ten persecuting Emperours , that came to fearefull and base ends . Was there ever any man fierce against God , and prospered ? sayth Iob. Was there ever any , that set themselves against the Church of God , and prospered ? No , No : It is with the Church , as it was with Christ ; to have looked on Christ , hanging and bleeding on the Crosse , to have seen him groveling on the ground in the Garden , men would be readie to take offence : what ; he the Saviour of the world ? But stay , and see him in the Text assumed to Glory , and then there would be no offence taken at Christ. So it is in the Church . You see the Church suffers persecution : but , lay one thing with another ; see the Church in Heaven , with the Head of the Church ; see the Church advanced , see it in glory ere long ; see it refined , and fitted by sufferings , to come better out of afflictions then it went in ; and then none will take scandall at the afflictions of the Church , as they ought not at the abasement of Christ : for , though he was God manifest in weake flesh , yet we see he ascended up in glory . There is a comfortable speech , Ierem. 30.7 . It is even the time of Iacobs trouble ; but he shall be delivered out of it . So we may say , This is the time of the Churches trouble , but the Church shall be delivered out of it . The enemies have their time to afflict and trample upon the Church , but Christ hath his time to trample on them . Let us wait , and expect with comfort , better times . The Kingdomes of the world will be knowne to be the Lord Iesus Christs ; there will be a further subjection to Christs Kingdome , then ever there was since the first times , when the fulnesse of the Gentiles , and the conversion of the Iewes shall be . Let us comfort our selves with the times to come ; Christ is in glory , and he will bring his Church to further glory , even in this world , besides eternall glory at the latter day . Rejoyce not over me , oh mine enemie ; for though I be fallen , yet shall I rise . Let not the enemies of the Church insult over-much ; though the Church be fallen , yet she shall rise againe after three dayes , sayth the Prophet . Christ , though he were abased as low as possible he could be , yet after three dayes he arose : so the Church shall rise out of her troubles after three dayes , that is , after a certaine time ( that we know not , but ) the exact time is onely in the hands of Christ , but certainely , there are glorious times of the Church comming . Consider the wonderfull love of Christ , that would suspend his glory so long ; the glory of Heaven was due to him upon his Incarnation , by vertue of the union of his humane nature with the divine : for , that nature that was united to the God-head , it must needs have right to glory , by that very union . What should hinder , when it was so neere to God , as to be one Person , to be taken into the union of the Person ? Oh , but where had our salvation beene then , if Christ had entred into glory upon his Incarnation ; if he had not shed his blood , if he had not beene abased to the death of the Crosse ? Therefore the Schoole-men speake well , he enjoyed the presence of God affectione justitiae , with the affection of Justice , and all Vertues , that is , he was as gracious from the beginning , from his Incarnation , for matter of Grace , and love of all that is good ; yet not affectione accommoda : There was a neerenesse to God in pleasure , and joy , and comfort , this he denyed himselfe , till he was assumpted to glory after his Resurrection ; and this he did in love to us , that he might suffer , and be abased , to worke out our Salvation : that redundance of glory that should have beene upon his Person , presently upon the Union , it was stayed till his Resurrection , that he might accomplish and fulfill our Salvation . What a mercie and love was this ? So it is with the Church ; it is glorious , as it hath Union with Christ : Is not the Church a glorious thing , that is joyned to Christ , that is Lord of Lords , and King of Kings , the Ruler of Heaven and Earth ? What is the reason , the Church is so abased th●n ? If the Church were not abased , it could not be conformed to Christ. Christ ( that he might worke our Salvation ) he must be abased , and have suspension and stopping of the glory due to him , till the Resurrection : Of necessitie , we must be conformed to Christ as farre as we may ; and that we may be conformed to him , in abasement , and suffering , there must be a stop of our glory , till we be dead , and turned to dust , untill we rise againe , untill Christ come to be glorious in his Saints . If Christ ( as I formerly sayd ) had shewed all his glory in his abasement , hee could never have suffered : the Devill himselfe would have done him no harme , there had beene no pretence ; the Pharises would never have persecuted him , and hated him , if they had seene him to have beene such a person as he was : but he veiled his glory , that he might suffer . If the World did but see the thousand part of the glory that of due belongs to Christians , would they revile them , and disgrace , and maligne , and trample on them ? Certainely they would not . This is discovered in Scripture ; but the World ( to discover their Atheisme , that they beleeve not the Word of God ) take no notice of it : And that the children of God may be conformed to their Head , and that way may be made to the malice of wicked men , to trample upon them , they goe in the shape of miserable men . Therefore , let us not be discouraged for any abasement ; we have a glorious life hid with Christ , which shall be revealed one day ▪ in the meane time , in the midst of abasement , let us beleeve Glory . And let me adde this , to the rest : As the same Body wherein Christ was spit upon , and mangled , and crucified , in the same Body he rose againe , and in the same Body ascended into Heaven ; so it shall be with us : the same body that suffers any thing for Christ , the same body that dies , the same Body shall rise , and be assumed to glory . Hence likewise we have a ground of patience in all our sufferings from another reason , not from the order , but from the certaintie of glory : Shall we not patiently suffer , considering the glory that we shall certainely have ? If we suffer with him , wee shall be glorified with him . Who will not be patient a while , that hath such glory in his eye ? Therefore , let us looke upon the glory of Christ , in all our sufferings whatsoever . What made Moses , and all the Saints , in all times to be so patient ? They had an eye this way . What made Steven ( not onely patient , but ) glorious ? His face shone as the face of an Angel ; he looked on Iesus Christ , and saw him sitting at the right hand of God. What made the Martyrs not onely patient , but triumphant in all their sufferings ? They had an eye of Faith , to see Christ sitting in glory , and to see themselves in Heaven , glorious in Christ ; and not onely to see themselves glorious in Christ , but in themselves afterwards : Wee are not onely glorious in our Head , but we shall be our selves where he is , Taken up in glory . And let it stirre us up likewise , not to be ashamed of Religion , and to stand out in good causes for Christ , and the Church : He is not ashamed to be called our Brother ; no , not after his Resurrection : Goe tell my brethren , I ascend to my Father , and your Father . He was not ashamed of it , when he began to be in the state of glory ; he is not ashamed of our nature now , to take it up into Heaven ; he is not ashamed to owne us here , and at the Day of Judgement to set us at his right hand . And shall we now for feare of men , for feare of shame , for any base earthly respect , be ashamed of our glorious Head ? Doe we beleeve , that we have a Head that is glorious in Heaven , sitting at the right hand of God , that ere long will come to judge the quike and the dead ; and shall we be ashamed to hold out the profession of Religion , for a scorne , for a word , for a frowne ? Where is the Spirit of glory , the Spirit that should be in Christians , that hope to be glorious ? He that is ashamed of me here ( saith Christ ) I will be ashamed of him at that great Day . How can we thinke , that Christ will owne us , when we will not owne Religion here ? When we are ashamed to stand for him , shall we thinke to stand at his right hand ? All base carnall Atheisticall spirits , that are afraid of disgrace , of displeasure , of losse , of any thing but of him they should be afraid of ; let them know , there is no comfort for them in Christs exaltation : For , if they had any communion with Christ , he would infuse another manner of spirit into them . Let us therefore stand for Christ ; we have a glorious Head , a glorious hope , a glorious Inheritance . And let us goe on with incouragement , in good duties , with a Spirit of Faith : for , wherefore is Christ in Heaven , but to rule his Church by his Spirit ; To leade captivitie captive , and to give gifts to men ? Let us therefore goe on with confidence , that Christ from Heaven will give us his Spirit , to subdue our corruptions . He is in Heaven , to rule his Church ; and what is his Kingdome , but the subduing of our spirits by his Spirit , to be more humble , and more holy and gracious every way ? Let us not thinke , that our corruptions will be too hard for us , but goe on in a Spirit of Faith , That Christ , that dyed for us as a Priest , he will rule us as a King ; and if we be true to our owne soules , we shall have strength to sustaine us : he sits in Heaven , to rule us by his gracious Spirit . Let us not despaire ; though we carry this and that corruption about us , we shall by little and little overcome all ; he will lead captivitie captive , and overcome all in us , as he did in his own person : he that overcame for us , will overcome in us , if there be a Spirit of Faith to depend upon him . Againe , this Mysterie is a Mysterie of Godlinesse ; it tendeth to and enforceth godlinesse , and holinesse of life , Christ received up to glory . You see then our flesh is in Heaven , Christ hath taken into Heaven the pledge of our flesh , and given us the pledge of his Spirit . It was a dignifying of our nature , that God should be manifest in our flesh ; that , that was an abasing to him , as God , was an honour to our nature ; the Incarnation of Christ it was the beginning of his abasement , in regard of his God-head , for the God-head to be clouded under flesh ; but it was a dignifying of the humane nature , that it should be graffed into the second Person : And is it not a greater honour to our nature , that now in Christ it is gone to Heaven , and is there above Angels ▪ Our nature in Christ , rules over all the world : And wherefore is all this ? As it is for wondrous comfort , so for instruction , to carry our selves answerable to our dignitie . What! hath God taken our nature upon him , to the unitie of the second Person , and exalted and honoured , and enriched it ▪ Is he likewise gone to Heaven in our nature , and is there , above all Principalities and Powers ; all the Angels in Heaven attend upon him : And shall we debase and dishonour our nature , that is so exalted ? Let it worke upon us , to carry our selves in a holy kind of state . Shall we defile our selves with sinfull courses , & make our selves baser then the Earth we tread on , worse then any creature ? ( for a man without grace , is next to the Devill in miserie , if God be not mercifull to him ) If God have thus honoured our nature , above all created excellency whatsoever , shall not this stirre us up to a correspondent carriage ? It is oft pressed by the Apostle , that we walke worthy of our calling . And , indeed , let us oft consider , to what great matters we are called ; for , the life of Heaven it must be begun upon Earth : Whosoever hath this hope , to be glorious with Christ in Heaven , it purgeth him , it frames him to be like the state he hopes for ; and he that hath not a care to sute and fit his carriage and disposition to the state he beleeves , it is an emptie hope , he deludes himselfe . Whosoever shall be glorious with Christ in Heaven , is also glorious now , there is a Spirit of Glory resting upon them , that is , Grace ; Grace makes them glorious . Those that have not a Spirit of Glory , that is , a Spirit of Grace , to fashion and conforme them , in some measure , to be like Christ , by little and little ; they have no right nor interest in the state of Glory , that shall be revealed after . Is Christ taken up to glory , and for us , as well as for himselfe ; what manner of men ought we to be in holy conversation ? We should keepe our selves unspotted of the wicked world . Shall we thinke to have communion and fellowship with Christ in glory , when we make the members of Christ the members of Harlot ? when we make our tongues instruments of blaspheming God , and Christ ; as a company of vile wretches , that will come to the Ordinances of God , and yet have not overcome their Atheisticall nature so much , as to leave their swearing , and filthy courses ? Doe we think to have communion with Christ in glory , and not get the victorie over these base courses ? Doe we professe our selves to be Christians , and live like Pagans ? Hath God such need of people , to fill heaven with , that he will have such uncleane persons ? Shall we have such base thoughts of heaven ? No , beloved ; these things must be left , if ever ( upon good ground ) we will entertaine thoughts of fellowship in this glory . There is a new Heaven , and a new Earth , for the new creature ; and onely for such . Let us not delude our selves : there must be a correspondence betweene the Head and the members , not onely in glory , but in grace ; and the conformitie in grace , is before the conformitie in glory . Will God overturne his methode , and order , for our sakes ? No , No : all that come to Heaven , he guides them by his Spirit , ( here , in grace ) and then he brings them to glory . He gives g●ace and glory , and no good thing shall be wanting to them that leade a godly life : but first grace , and then glory . Therefore , let not the Devill abuse us , nor our owne false hearts , to pretend a share in this glory , when we finde no change in our selves when we finde not so much strength , as to get the victorie over the base and vile corruptions of the world . The Apostle from this ground , inferres mortification of our earthly members : You are risen with Christ , your life is hid with Christ in God ; and , we are dead with Christ : Therefore we ought to mortifie all sinfull lusts . For , the soule being finite , it cannot be carryed up to these things , that are of a spirituall , holy , and divine consideration ; but it must dye in its love , and affection , and care to earthly things , and sinfull courses . Therfore , let us never thinke that we beleeve these things indeed , unlesse we finde a disposition by grace , to kill and subdue all things that are contrarie to this condition . Though somewhat there will be in us , to humble us ; or else , why are Precepts of Mortification given to them that were Saints alreadie , but that there is somewhat will draw us downe , to abase us ? But this is no comfort to him that is not the child of God , that lives in filthie courses , that he might easily command him selfe in ; let him abandon the name of a Christian , he hath no interest to the comfort of this , that Christ is received up to glory . Againe , the Mysterie of Christs Glory it tends to godlinesse in this respect , to stirre us up to heavenly-mindednesse . The Apostle doth divinely force this in the fore-named place , Coloss. 3.1 . If ye be risen with Christ , seeke the things that are above . From our communion with Christ , rising and ascending into Heaven , and sitting there in glory , he forceth heavenly mindednesse ; that our thoughts should be where our Glory is , where our Head and Husband is : and certainely , there is nothing in the world more strong , to enforce an heavenly mind , then this ; to consider where we are , in our Head. Christ , our Head and Husband , is taken up into glory ; there is our Inheritance , there are a great many of our fellow brethren , there is our Countrey , there is our happinesse . We are for Heaven , and not for this world : this is but a passage to that glory , that Christ hath taken up for us ; and therefore , why should we have our minds groveling here upon the Earth ? Certainely if we have interest in Christ , who is in glory at the right hand of God , it is impossible but our soules will be raysed to heaven in our affections , before we be there in our bodies . All that are Christians , they are in heaven in their spirit and conversation before-hand ; our heavy , dull , earthly soules , being touched by his Spirit , they will ascend up . The Iron , when it is touched with the Loadstone , ( though it be an heavy body ) it ascends up to the Loadstone , it followes it . The Sunne it drawes up vapours , that are heavy bodies of themselves . Christ , as the Loadstone , being in Heaven , he hath an attractive force to draw us up . There is not the earthliest disposition in the world , if our hearts were as heavy as Iron , if we have communion with Christ , and have our hearts once touched by his Spirit , he will draw us up , though of our selves we be heavy and lumpish . This meditation , that Christ our Head is in glory , and that we are in heaven in him , and that our happinesse is there , it will purge and refine us from our earthlynesse , and draw up our Iron heavy cold hearts . It is an argument of a great deale of Atheisme , and infidelitie in our hearts , ( as indeed our base nature is prone to sinke downe , and to be carryed away with present things ) that professing to beleeve that Christ is risen , and ascended into heaven , and that he is there for us ; yet that we should be plodding , and plotting altogether for the Earth : as if there were no other heaven , as if there were no happinesse but that which is to be found below . There is nothing here , that can satisfie the capacious nature of man ; therefore , we should not rest in any thing here , considering the great things that are reserved for us , where Christ is in glory . Therefore , when we finde our soules falling downe of themselves , or drawne downeward ( to base cares , and earthly contentments ) by any thing here below ; let us labour to rayse up our selves with such meditations : I know not any more fruitfull , then to consider the glory to come , and the certainetie of it . Christ is taken into glory , not for himselfe onely , but for all his : for , Where I am ( sayth he ) it is my will that they be there also . Christ should lose his prayer , if we should not follow him to Heaven : it is not onely his prayer , but his will ; and he is in Heaven , to make good his will. The Wills of men may be frustrate , because they are dead ; but he lives to make good his owne will ; and his will is , that we be where he is . Now , if a man beleeve this , can he be base and earthly-minded ? Certainely , no ; Where our treasure is , our hearts will be there also , by the rule of Christ ; where the body is , the Eagles will resort : if we did make these things our treasure , we would mount above earthly things ; there is nothing in the world would be sufficient for us , if we had that esteeme of Christ , and the glory where Christ is , as we should and might have . And it is not only meditation of these things , that will cause us to be heavenly-minded ; but Christ , as a Head of influence in Heaven , conveyes spirituall life , to draw us up : When I am ascended , I will draw all men after me . There is a vertue from Christ , that doth it ; there is a necessitie of the cause , and consequence , as well as strength of reason and equitie ; there is an influence issuing from Christ our Head , to make us so indeed : therefore , those that are otherwise , they may thanke themselves . The best of us ( indeed ) have cause to be abased , that we betray our comfort , and the meanes that we have of raysing up our dead and dull hearts , for want of meditation . Let us but keepe this Faith in exercise , that Christ is in Heaven in glory , and we in him are in Heaven as verily , as if we were there in our persons ( as we shall be ere long ) and then let us be uncomfortable , and base , and earthly-minded , if we can . To conclude all : As the soule of man is first sinfull , and then sanctified ; first humble , and then raysed : so our meditations of Christ must be in this order ; first , thinke of Christ , as abased and crucified : for , the first comfort that the soule hath , is in Christ manifested in the flesh , before it come to received up into glory . Therefore , if we would have com●ortable thoughts of this , Christ received up in glory , thinke of him first manifest in the flesh : let us have recourse in our thoughts to Christ , in the Wombe of the Virgin ; to Christ borne , and lying in the Manger ; going up and downe , doing good ; hungring and thirsting , suffering in the Garden , sweating water and blood , nayled on the Crosse , crying to his Father , My God ▪ my God , why hast thou forsaken me ; finishing all upon the Crosse , lying three dayes in the Grave : have recourse to Christ thus abased , and all for us , to expiate our sinne ; he obeyed God , to satisfie for our disobedience . Oh , here will be comfortable thoughts for a wounded soule , pierced with the sense of sinne , assaulted by Satan : To thinke thus of Christ , abased for our sinnes ; and then to thinke of him taken up into glory . In the Sacrament , our thoughts must especially have recourse , in the first place , to Christs Body broken , and his blood shed , as the Bread is broken , and the Wine poured out ; that we have benefit by Christs abasement and suffering , by satisfying his Fathers wrath , and reconciling us to God. Then thinke of Christ in Heaven , appearing there for us , keeping that happinesse that he hath purchased by his death for us , and applying the benefit of his death to our soules by his Spirit , which he is able to shed more abundantly , being in that high and holy place , Heaven ; for the Spirit was not given in that abundance , before Christ was ascended to glory , as it hath beene since . In this manner , and order , we shall have comfortable thoughts of Christ. To thinke of his glory in the first place , it would dazle our eyes , it would terrifie us , being sinners , to thinke of his glory , being now ascended : but when we thinke of him as descended first , as he sayth , Who is he that ascended , but he that descended first into the lower parts of the Earth ? So , who is this that is taken up in glory ; is it not he that was manifest in our flesh before ? This will be comfortable . Therefore , let us first begin with Christs abasement , and then we shall have comfortable thoughts of his exaltation . These points are very usefull , being the maine grounds of Religion ; having an influence into our lives and conversations , above all others : other points have their life and vigour , and quickning from these grand Mysteries , which are the food of the soule . Therefore , let us oft feed our thoughts with these things of Christs abasement and glory , considering him in both , as a publike person , the second Adam , and our Suretie ; and then see our selves in him , and labour to have vertue from him , fitting us in body and soule for such a condition . The very serious meditation of these things , will put a glory upon our soules ; and the beleeving of them , will transforme us from glory to glory . FINIS . ANGELS Acclamations : OR , THE NATIVITY of CHRIST , celebrated by the heavenly Host. BY The late learned , and reverend Divine RICHARD SIBS , Doctor in Divinity , Master of Katherine Hall in Cambridge , and sometimes Preacher at Grayes-Inne . ISAI 9.6 . To us a Child is borne , to us a Sonne is given . 1 PET. 1.12 . Which things the Angels desire to looke into . LONDON , Printed by E. P. for N. Bourne , at the Royall Exchange , and Rapha Harford , at the gilt Bible , in Queenes head Alley , in Pater-noster Row. 1638. ANGELS ACCLAMATIONS . LUKE 2.13 , 14. And suddenly there was with the Angell , a multitude of the heavenly Host praising GOD and saying , Glory to GOD in the highest , and on earth peace , Good will towards men . THE Words are few , and pregnant , very precious , having much excellency in a little quantity . The Heavens never opened but to great purpose ; when God opens his mouth , it is for some speciall end , and when the Angels appeared , it was upon some extraordinary occasion ; This was the most glorious Apparition that ever was , setting aside that that was at Christs Baptisme , when the Heavens opened , and the Father spake , and the Holy-Ghost appeared in the likenesse of a Dove , upon the head of Christ : when all the Trinity appeared ; but there was never such an apparition of Angels , as at this time , and there was great cause , for there was never such a ground for it , 1 whether we regard the matter it selfe , the incarnation of Christ , there was never such a thing from the beginning of the World , nor never shall be in this World , for God to take mans nature on him , for Heaven and Earth to joyne together , for the Creator to become a creature . 2 Or whether we regard the benefit that comes to us thereby ; Christ by this meanes brings God and man together since the fall ; Christ is the accomplishment of all the Prophesies , of all the promises , they were made in him , and for him , therefore he was the expectation of the Gentiles . Before he was borne , he was revealed by degrees . First , generally , The seed of the woman , &c. Then more particularly , to Abraham and his seed , and then to one Tribe , Iudah , that hee should come of him ; then to one family , the house of David ; and then more particularly , a Virgin shall conceive and beare a sonne , and the place , Bethlehem , till at the last Iohn Baptist pointed him out with the finger , Behold the Lamb of God , which taketh away the sinnes of the world . Even as after midnight , the Sun growes up by little and little , till his beames st●●ke forth in the morning , and after it appeares in glory , so it was with the Sunne of Righteousnesse , as he came nearer , so hee discovers himselfe more gloriously by degrees , till hee was borne indeed , and then you see here a multitude of Angels celebrate his Nativity . Now as before his birth , hee was revealed by degrees , so after his incarnation , hee was revealed to all sorts , to the old in Simeon , to women in Anna , a Prophetesse , to wise men , and to silly shepheards to all rancks of men ; and to whomsoever the incarnation of Christ was revealed , when he was borne , they all entertained it with joy . The Angels they sang and praised God ; Simeon was even content then to dye , and Zachary you see before hand breakes forth , Blessed bee the Lord God of Israel , &c. and the shepherds went away rejoycing . There is a speciall passage of divine providence in the carriage of this manifestation , for Christ was reveiled to the wise men that were Gentiles , by a Starre , because they were given to starre-gazing , he was discovered to the shepherds by the apparition of Angels : The Scribes that were conversant in Scripture , they found it out by searching the Scriptures . God applies himselfe to every mans condition . And suddenly there was with the Angel a multitude , &c. You see here , how ever Christ lay in the Cratch , in the Manger ; yet notwithstanding there were some circumstances that shewed the greatnesse of his person , that he was no ordinary person ; he lay in the Cratch indeed , but the wise men came and adored him , and he appeared to the shepherds , poore men , yet notwithstanding , heere is an Host of Angels that praise him ; so likewise at his death , he converted the good Thiefe , and shadowed the Sun it selfe , and then he gloriously rose againe ; so that there were some beames of his divine nature that brake forth in all his abasements , we see here an apparition of Angels . In the words consider these things . Here is first of all , an apparition of heavenly Angels . And then their celebration of Christs birth . The apparition ; and suddenly there was with the Angel , a multitude of the heavenly Host. The celebration of it , praising God and saying ; The matter of the celebration , and praising God. Glory to God in the highest ; In earth peace , Good will towards men . I shall especially stand upon those words , but somewhat is to be touched concerning the apparition of these Angels . 1 The circumstances of their apparition ; they appeare to poore Shepherds . God respects no callings . He will confound the pride of men , that set so much by that , that God so little respects , and to comfort men in all conditions . Againe , the Angels appeared to them in the middest of their businesse , and callings ; and indeed Gods people , as Moses , and others , have had the sweetest entercourse with God in their affaires ; and oft times it is the fittest way to hinder Satans temptations , and to take him off , to be imployed in businesse , rather then to struggle with temptations ; we many times meet with comfort in our businesse in our callings , that without it in speculation , and otherwise , wee should never have . And then they appeared to them in the night . God discovers himselfe in the night of affliction . Our sweetest and strongest comforts are in our greatest miseries : Gods children find light in darkenesse , nay God brings light out of darkenesse it selfe , we see the circumstances then of this apparition . He calls these Angels a heavenly Host , in divers respects , especially in these : An Host for number , here are a number set downe . A multitude is distinct from an Host , but in that they are an Host , they are multitude , as in Dan. 7.10 . Ten thousand times ten thousand Angels attend upon God. And so Rev. 5. 11. There are a world of Angels about the Church ; in Heb. 12.22 . We are come to have communion with an inumerable company of Angels : he sets not downe the number , and here appeares a multitude of Angels . Worldly sottish men that live here below , they thinke there is no other state of things then they see , they are only taken up with sence , and pleasures , and goodly shews of things ; alas , poore soules , there is another manner of state , and frame of things , if they had spirituall eyes to see the glory of God , and of Christ our Saviour , and their attendants there , an Host , a multitude of heavenly Angels . 2 An Host likewise implies order , or else it is a rout , not an Host or Army ; God is the God of order , not of confusion . If you would see disorder , goe to hell , surely disordered places , and companies , are rather hells , then any thing else , nay in some respects worse ; for there is a kind of order even among the devils themselves , they joyn together to destroy the Church , and the members thereof , I note this by the way : here was an Host of Angels , that is , they are an orderly company : what that order is , I confesse with S. Austin , is undetermined in Scripture , we must not rashly presume to looke into these things . 3 Againe here is consent , an Host all joyning together in praising God , Glory to God on high . And sure it is a heaven upon earth , when a company of Christians , led with one Spirit , shall joyne in one worke to praise God , to helpe one another in some spirituall way , when they meet together to heare the Word , and to pray to God , all with one consent , their prayers meet in heaven . Christ commends union , and con●ent : Where two or three are met together in my name , I will be in the middest of them , and whatsoever two or three shall aske in my name , if they agree ( if there be no ja●ring , nor schisme , nor breach among them ) I will grant it ; Agreement in good , is a notable resemblance of that glorious condition we shall enjoy in heaven , this multitude of Angels , they all agree with one consent . An Host of Angels , 4 it shewes likewise their imployment ; an Host is for defence or offence , that is the imployment of Angels here below especially , for the defence of the Church , and for the offence of the enemies of the Church : It is a great comfort to the Church , and children of God ; The Church is in the middest of divels here , wee are all strangers in the way to heaven , wee live in the middest of Devils , and Devils incarnate , devillish minded men , that are led with the spirit of the Devill ; but here is our comfort , wee have a multitude , an Host of Angels , whose office is to defend the Church , and to offend the enemies of the Church , as wee see in Scripture . Againe an Host implyes strength , 5 we have a strong garrison , and guard , we are Kings in Christ , and we have need of a guard , and God hath appointed us a strong guard , a guard of Angels . Angels severally are strong creatures , we see one of them destroyed all the first borne in Egypt , one of them destroyed the Host of Senacherib the Assyrian in one night : If one Angell destroyed a whole Host , consisting of many thousands , what can a multitude of heavenly Angels doe ? Yet all are for the service of Christ , and of his Church ; these and such like observations we may gather hence , that they are said to be an Host of Angels . Beloved , we have need of such comforts , and let it not seeme slight unto us , to heare of Angels , because we see them not ; It is a thing forgotten of us , too much , why are we so cold , and dead , and dull , and distrustfull in dangers ? wee forget our strength and comfort this way . There is now at this time an earthly Host against the Church , men led with antichristian spirits ; Let us comfort our selves , we have an heavenly Host with us , as Elizeus said to his servant , there are more with us then against us . If God see it good , this outward Host of Heaven , the Sun , the Moon , and Starres , hee can make them fight for his Church , as in Sisera's case . But there is another Host , that see the face of God , that is , that observe , and wait on his will , and command , wee have an heavenly Host within the heavens , that having a command from God , can come downe quickly , for the defence of the Church , and for every particular Christian , not onely one Angell , that is but an opinion that every one hath his Angell , but even as God sees good , one or two , or more , a multitude , an Host of Angels . God useth Angels , not for any defect of power in himselfe to doe things , that hee must have such an Host , but for the further demonstration of his goodnesse ; he is so diffusive in goodnesse , he will have a multitude of creatures , that they may be a meanes to diffuse his goodnesse , Angels to the Church , and the Church to others , it is for the spreading of his goodnesse , for hee is all in all in himselfe . Let it take impression in us , that we have such glorious creatures for our service . We see here this Host of heavenly Angels , they attend upon the Lord of Hosts at his birth : for Christ is the Creator of Angels , the Lord of them , not onely as God , but as Mediator , As God , he is the Creator of Angels , as Mediator , hee is the head of Angels , Col. 1.16 . It was fit therefore , that an Host of Angels should attend upon the Lords of Angels . It was for the honour of Christ. God would let the world know , ( although they heeded it not , there was no such thought in Augustus Court at that time ) that there was an excellent glorio●s person , borne into the world , God himselfe tooke our nature , Christ , Emanuel , though he were neglected of the world , and faine to lye in a manger ; yet God tooke better notice of him then so , heaven tooke notice of him , when earth regarded him not : therefore God , to shew that he had another manner of respect , and regard to Christ , then the world had , he sends a multitude , an Host of heavenly Angels , to celebrate the nativity of Christ. There is much solemnity at the birth of Princes , and God that is the King of Kings , and Lord of Lords , he makes a solemnity likewise at the birth of his Sonne , the greatest solemnity that ever was , an Host of heavenly Angels , but these things I doe but touch . And suddenly there was , &c. Suddenly , in an unperceivable time , yet in time , for there is no motion in a moment , no creature moves from place to place in a moment , God is every where : Suddenly , it not only shewes us somwhat exemplary from the quick dispatch of Angels in their businesse , 1 we pray to God in the Lords prayer , Thy will be done on earth , as it is in heaven , that is , willingly , suddenly , cheerefully . 2 But also it serves for comfort , if we be in any sudden danger , God can dispatch an Angell , a multitude of Angels to encampe about us suddenly , therefore though the danger be present , &c the Devill present , and devilish minded men present to hurt us , God hath a multitude , an Host of Angels as present to defend us ; nay as himselfe is every where , so in the middest of his Church , he is present more then Angels can be , he is not onely among us , but he is in us by his Spirit , to comfort and strengthen us , therefore let us stirre up the Spirit of God in us , in all difficulties , and dangers whatsoever , considering we have such grounds of comfort every way . What is the use , and end of this glorious apparition , in regard of the poore shepherds , to confirme their faith , and in them ours , for if one or two witnesses confirme a thing , what shall a multitude doe ? If one or two men confirme a truth , much more an Host of heavenly Angels . Therefore it is base infidelity to call this in question , that is confirmed by a multitude of Angels : and to comfort them likewise in this Apparition ; we see by the way , that for one Christian to confirme , an Angelicall worke , for one man to discourage another , it is the worke of a Devill : when Christ was in his agony , the Angels appeared to comfort him , wee may take notice how willing , and ready these glorious Spirits were to attend upon our blessed Saviour Iesus Christ , in all the passages from his Incarnation to his glory we see they appeared here at his Incarnation , they ministred unto him after his temptation , at his Resurrection , then they were ready to attend him , and at his Ascension , they were ready then , but oh the welcome , when he entred into Heaven ! There was the glorious imbracings , when all the Host of heaven entertained him at his Ascension : In the garden ( as I said ) they comforted him , let us imitate them in this blessed worke , if there be any in distresse that need comfort , and confirmation , we love examples of great noted persons , here you have an example above your selves , the example of Angels , who to confirme and comfort the poore Shepherds , appeare in an host , 〈◊〉 multitude of heavenly Angels . The Angels , as they attend upon Christ , so for his sake , they attend upon us too , for he is that Iacobs Ladder , Iacobs Ladder you know stood upon the earth , but it reached to Heaven , and the Angels went up and down upon the Ladder , that is , it is Christ that knits heaven and earth together , God and man , and the Angels by Christ , have communion and fellowship with us , as I noted out of the place , Heb. 12.22 . Wee are come to an innumerable company of Angels , so that they attend upon us for Christs sake , whose members we are , they attend upon Christ mysticall , as well as Christ naturall : For they are ministring Spirits for the sakes of them that shall be saved , Heb. 1. And therefore in our childhood , and tender yeeres , they have the custody of us committed to them , as Christ saith , Their Angels behold the face of God , and in our dangers , they pitch their Tents about us , and at our death , they carry our soules to the place of happinesse , as they carryed Lazarus soule into Abrahams bosome , and at the resurrection , they shall gather our dead bodies together , so that as they never left our blessed Saviour from his birth to his Ascension , so they alwayes attend upon his members , his Spouse , for his sake we have communion with the blessed Angels . These things may be of some use , but it is not that I mainly intend : thus much for the Apparition . 2 Now the celebration is , a Multitude of the heavenly Host , praising God. The word signifies singing , as well as praise , it implies praise expressed in that manner , and indeed praising God , it is the best expression of the affection of joy . The Angels were joyfull at the birth of Christ their Lord. Joy is no way better expressed , then in praising God , and it is pitty , that such a sweet affection as Joy , should runne in any other streame , if it were possible , than the praising of God. God hath planted this affect on of joy in the creature , and it is fit hee should reape the fruit of his owne garden , it is pitty a cleare streame should run into a puddle , it should rather runne into a garden , and so sweet and excellent affection as Joy , it is pitty it should be imployed otherwise , then in praising God , and doing good to men . They expresse their joy in a sutable expression in praising God ; the sweetest affection in man , should have the sweetest imployment , the sweetest imployment that joy can have , is to be inlarged in love , to praise God , and for Gods sake to doe good to others . See here the pure nature of Angels , they praise God for us , we have more good by the Incarnation of Christ , then they have , yet notwithstanding such is their humility , that they come downe with great delight from heaven , and praise , and glorifie God , for the birth of Christ ; who is not theirs , but our Redeemer . Some strength they have , there is no creature but hath some good by the Incarnation of Christ , to the Angels themselves , yet however they have some strength from Christ , in the increase of the number of the Church , yet he is not the Redeemer of Angels , in some sort he is the head of Angels , but he is our Redeemer ; To us a child is borne , to us a Sonne is given . And yet see , their nature is so pure , and so cleare from envie , and pride , that they even glorifie God , for the goodnesse shewed to us , meaner creatures then themselves , and they envie not us , though we be advanced by the Incarnation of Christ , to a higher place then they : For ( beloved ) the very Angels have not such affinity to Christ in this , as wee , they are not the Spouse of Christ , they make not up mysticall Christ , the Church doth , the Church is the Queene , as Christ is the King of all , it is married to Christ , Angels are not , and yet although they see us advanced in diverse respects above them , yet they are so pure , and free from envie , that they joyne in praising God , here in love to us . Let us labour therefore for dispositions Angelicall , that is , such as may delight in the good of others , and in the good of other meaner then our selves . And learne this also from them , shall they glorifie God for our good especially , and shall we be dull , and cold in praising God , on our owne behalfe ? Shall they come suddenly from heaven , and cheerefully and willingly , and to praise God for his goodnesse to us , and shall we be frozen and cold in this duty , that is for our good more especially ? I hasten to that that followes . What is the matter of their celebration , and gratulation ? Glory to God in the highest ; In earth peace , Good will towards men . There is some difference in the readings , some copies have it , On earth peace , to men of good will , to men of Gods good will , and so they would have it two branches , not three ; if the word be rightly understood , it is no great matter . 1 First , the Angels begin with the maine , and chiefe end of all ; it is Gods end , it was the Angels end , and it should be ours too , Glory to God on high . Then they wish the chiefe good of all , 2 that whereby we are fitted for the maine end , Peace . God cannot be glorified on earth , unlesse there be peace wrought : for man else conceives God as an enemy ; by this Peace we are fitted to glorifie God , if wee find reconciliation with God through Iesus Christ , then the sence of Gods love , in the worke of reconciliation , will enflame our hearts to glorifie God , therefore next to the glory of God , they wish Peace on earth . Then thirdly , 3 here is the ground of all happinesse , from whence this peace comes , from Gods good will , from his good pleasure , or free Grace , To men of Gods goodwill . So if we goe back againe , The good will and pleasure of God , is the cause and ground of peace in Christ , and peace in Christ puts us into a condition , and stirs us up to glorifie God , so we see there is an order in these three . To begin with the first . Glory to God in the highest . The Angels , those blessed and holy Spirits , they begin with that which is the end of all , It is Gods end , in all things his owne glory , he hath none above himselfe , whose glory to ayme at . And they wish , Glory to God in the highest Heavens . Indeed he is more glorified there , then any where in the world ; it is the place where his Majestie most appeares , and the truth is , we cannot perfectly glorifie God , till we be in heaven , there is pure glory given to God in Heaven , there is no corruption there in those perfect soules , there is perfect glory given to God in heaven . H●re upon earth , God is not glorified at all by many . The whole life of many , being nothing but a dishonouring of God , by abusing his ordinances , trampling upon his Church and children , by slighting his word , and Sacraments , there is little honour given to God in the world , but only by a few whom he intends to glorifie for ever , and indeed if we will glorifie God here , we must raise our thoughts to heaven at that time , raise them above the world , to heaven , where we shall for ever glorifie him , where we shall joyne with the blessed Saints and Angels , and sing , holy , holy , holy Lord God of Hosts , &c. In the meane time , ( let me adde this by the way ) that in some sort we may glorifie God more on earth , then in heaven . It may seeme a Paradox , but it is true , that is thus , here upon earth we glorifie God in the middest of enemies , he hath no enemies in heaven , they are all of one spirit ; here upon earth , we live not onely among Devils , but among men led with the spirit of the Devill , where God is dishonoured ; and if here we take Gods side , and the truth , and Gospels side , and stand for Gods cause , ( in some sort ) we honour God more here then we are capable to doe it in heaven , where there is no opposition . In this respect , let us be encouraged to glorifie God , what we can here ; for if we begin to glorifie God here , it is a signe we are 〈◊〉 number that he intends to glorifie with him forever . The verbe is not set downe here whether it should be , Glory is given to God , or whether by way of wishing , Let glory be given to God , or by way of prediction , or prophesie for the time to come , glory shall be to God , from hence to the end of the world , the verbe being wanting , all have a truth . For first , it cannot be a wish , unlesse it were a positive doctrinall truth , that all glory is due to God in the Incarnation of Christ , and because all glory is due to him , thereupon comes the ground of wishing , and of prayer , Let God be glorified , why ? because it is due , if it were not a positive doctrinall truth , there could be no foundation to raise a wish , or a prayer , for what is a prayer , but the turning of a promise or truth , into a prayer ? and what is praise , but the turning of a truth into praise ? so it is a doctrinall truth , First , that God is to be glorified especially in Christ , and in Christ , in this particular , in the Incarnation of Christ. And it is a wish for the time to come , let him be glorified , and a prediction , God shall be glorified in the Church , hee shall alway have some to glorifie him for Christ , and especially for his Incarnation . Glory to God on high . Glory is excellency , greatnes , and goodnes with the eminency of it , so as it may be discovered . There is a fundamentall Glory , in things that are not discovered at all times , God is alwayes glorious , but alas , few have eyes to see it , but here I take it for the excellency and eminency of the goodnesse and greatnesse of God discovered and taken notice of . In the former part of the Chapter , Light is called the glory of the Lord Light is a glorious creature , nothing expresseth glory so much , as light , it is a sweet creature , but it is a glorious creature , it carries it's evidence in it selfe , it discovers all other things , and it selfe too . So excellency and eminency will discover it selfe to those that have eyes to see it , and being manifested , and withall taken notice of , is glory . In that the Angels begin with the glory of God , I might speake of this doctrine , that The glory of God , the setting forth of the excellencies , and eminencies of the Lord , should be the end of our lives , the chiefe thing we should ayme at . The Angels here begin with it , and wee begin with it in the Lords prayer , hallowed bee thy name , it should be our maine imployment , Of him and by him are all things , therefore to him be glory , Rom. 11. Therefore wee should give God that which is his owne , Thine is the glory , as it is in the conclusion of the Lords Prayer ; but this being , a generall point , I will passe it by , and come to the particular , in which , 〈◊〉 will more comfortably appeare , as this glory shines in Christ , in the Incarnation of Christ , there is matter of glorifying God , both the Angels and men . And here I doe not take the Incarnation of Christ , abstractively , from other things in Christ ' But I take the Incarnation of Christ , as a foundation , & prerequisite to all the other good we have by Christ , glory to God on high , now Christ is borne , why ? only that he is borne ? No ; but by reason of this Incarnation , there is a union of the two natures , God and man , so that by the Incarnation , now Christ is man , and holy man , the humane nature in Christ is pure , and holy , being sanctified by the Spirit , and united to God ; now Christ being not onely man , but pure man , and God-man ( God taking our nature to the unitie of his person ) hence it is that he comes to be qualified for all that he did , and suffered after ; it was from hence , that they had their worth . What was the reason that his being made a curse , and to dye for us , should be of such worth ? It came from a person that was God-man ; nay , so neere is the manhood to God , that what the manhood did , God did , because the person was God , the second person taking the nature of man , and what he suffred in his humane nature , God suffred according to mans nature : hence comes that phrase of the communication of properties , whatever was done or suffred in mans nature , God did as a Mediator , God did it in that nature , thereupon comes the price of it , thus the Incarnation is a pre-requisite , & foundation to all other benefits by Christ , therefore take it conjoyned , his Incarnation , and his death , and resurrection , and ascention , and all . Well then , The incarnation of Christ , together with the benefits to us by it , that is , Redemption , Adoption , &c. It is that wherein God will shew his glory most of all . That is the doctrinall truth ; the glory & excellency of God doth most shine in his love , & mercy in Christ. Every excellency of God hath its proper place or Theatre , where it is seene , as his power , in the Creation , his Wisedome in his Providence , and ruling of the world , his Justice in hell , his Majestie in heaven , but his Mercy and kindnesse , his bowels of tender mercy doe most of all appeare in his Church among his people . God shewes the excellency of his goodnesse and mercy in the Incarnation of Christ , and the benefits we have by it ; many Attributes and excellencies of God , shine in Christ , as , His truth , All the promises of God are , yea , and Amen in Christ , there is an accomplishment of all the promises . And then his wisedome , that hee could reconcile Justice and Mercy , by joyning two natures together , this plot was in heaven by God the Father , the Sonne , and the Holy-Ghost , the Trinity , that God and man should be joyned together , to joyn and knit two Attributes , seeming contrary , Justice , and Mercy , to reconcile man , by reconciling Justice and Mercy , and by such an excellent way , that God should become man , Emanuel , this was a great wisedome to reconcile Justice and Mercy , by such a Person , as should satisfie Justice , and give way to Mercy , that is , by Christ. God will lose none of his Attributes , his Justice must be satisfied , that his Mercy might be manifested ; the wisdome of God found out that way , it is a plot the Angels study in . Likewise here is Justice , Justice fully satisfied in Christ , he became our Surety , who is God as well as man , if no creature can satisfie God , God can , when the second Person tooke our nature , and was our Surety , and dyed for us ; here was the glory of his Justice . And of his holinesse , that hee would be no otherwise satisfied for sinne , it was so foule a thing , that to shew his hatred of it , he punished it in his owne Sonne , when he became our Surety . How holy and pure is God ? that is , what a separation is there , in the nature of God from sin , considering that he so punished it in his Son , our Surety ? that he made him crie out , My God , my God , why hast thou forsaken me ? We cannot see the nature of God in any thing in the world , so much as in Christ , in Christ we see , as in a glasse , his infinitie sweet Wisedome , his Justice , and Holinesse , in hating and loathing of sinne . But the maine of all is , his Mercy and Goodnesse , which set him on worke , to contrive this great worke of Redemption , by the Incarnation and death of Christ ; the infinite rich , glorious , aboundant mercy , that is the maine thing wherein God is glorious now in Christ , therefore every where you have these , and the like titles put to his goodnesse and mercy , The bounty of God appeared , and the riches of his mercy , and the exceeding great height , and breadth , and depth of his love . There are no words large enough to set out the goodnesse and mercy of God in Iesus Christ. Therefore I will onely speake of this Attribute , because this beares the mastery among all the other Attributes , though God be equally powerfull and just , and yet he expresseth his mercy and grace most of all in Iesus Christ , towards poore wretched man : For after the fall , man being miserable and sinfull , what Attribute can exalt it selfe , but Mercy to misery ; and grace to sinfull man , in pardoning his sinne ? considering in what termes man stood ; there was no other Attribute could exalt it selfe but grace and mercy , to triumph over misery and sinne . As it is in a City , those that are otherwise equall in honour , yet sometimes one beares rule above another , and he that is now Magistrate and chiefe , take him at another time , he is inferiour to others so since the fall , the mercy of God beares office , and is chiefe Governour and Commander over all the Attributes of God. For as I said , what moved God to set his Wisedome on worke , to contrive such a thing as the salvation of man-kinde , to reconcile God and man in one person ? his Mercy moved him . What moved him to satisfie his Justice ? It was , that an excellent way might be made , without prejudice to any other of his Attributes , for his free grace and Mercy , that is it that set all the other on worke , that is the maine triumphing Attribute ; considering man now standing in that exigence of Mercy ; therefore Glory to God in the highest heavens , especially for his free grace and Mercy in Christ. Now that you may understand this sweet point , which is very comfortable , and indeed the grand comfort to a Christian , doe but compare the glory of God , that is , the excellency , and eminency of Gods mercy , and goodnesse , and greatnesse of this work of Redemption by Christ , with other things . God is glorious in the worke of Creation , 1 The heavens declare the glory of God : and the earth manifests the glory of God , every creature indeed hath a beame of the glory of God , especially those celestiall bodies in the heavens , they praise God in their kinds , but with our mouthes they give us matter of praise , and if we have gracious hearts , we take notice of it , and magnifie him for his goodnesse , his goodnesse appeares in the use of the creatures , and his greatnesse in the bulke of the creatures , his wisedome in ordering and ranking of them , so that his mercy shines in all things in heaven and earth marvelously : oh but ( beloved ) heaven and earth , shall come to nothing ere long , and what is all this glory , of the goodnesse and greatnesse of God to us , if we be sent to hell , after this short life is ended ? what comfort is it that we goe on the earth ▪ and enjoy the comforts that God gives us in this world , and then to perish for ever ? therefore the glory and goodnesse of God , doth not so gloriously appeare in the creation of the world . Nay , 2 the glory of Gods love and mercy , shined not to us so , when we were in Adam , not to Adam , for there God did good to a good man , he created him good , and shewed goodnesse to him , that was not so much wonder , but for God to shew mercy to an enemy , to a creature that was in opposition to him , that was in a state of rebellion against him , it is a greater wonder , and more glory . It was a marvelous mercy for God to make man out of the earth ; but here God was made man , he became man himselfe ; there all was done with one word , Let us make man , it was easily done : But in this , for Christ to become man for us , and to suffer many things to be made a curse for us , it was not so easie a matter , therefore herein there is a great manifestation of the glory of Gods goodnesse , and mercy to us : for God hath set himselfe to bee glorious in his mercy and goodnesse , and grace in Christ , hee hath set himselfe to triumph over the greatest ill in man ( which is sinne ) in the glorious worke of Redemption ; So that you see , here is the greatest glory , and mercy of God , appeares in our Redemption by Iesus Christ , the foundation of which , is his incarnation . In Exod. 34.6 . God doth make an answer to Moses , who desired to see the glory of God , that he might have it manifested to him , not out of curiosity , but that he might love God the more , how doth God manifest his glory to him ? Iehovah , strong , mercifull , glorious , pardoning sinne and Iniquity , when God would set himselfe to shew his glory in answering Moses petition , he doth it in setting out his glorious mercy and grace , and loving kindnesse , in pardoning sin and iniquity , to shew that he will now have his glory most appeare , in the sweet Attribute of mercy , and compassion , in the forgivenesse of sinnes , &c. In Titus 2. 12. The grace of God hath appeared , teaching us to deny ungodlinesse and worldly lusts , &c. The grace of God hath appeared ; Grace hath not a body to appeare visibly , I , but Christ appeared , and when he appeared , it was as if grace and love had beene incarnate and tooke a body , so that grace and mercy , most of all shines in the Incarnation of Christ. I need not cleere the point further , but onely make a little use of it , and so end . Doth the grace , and love , and mercy of God , those sweet Attributes , now appeare , and shew themselves in Iesus Christ. I beseech you let us remember it ( there is no point of Divinitie of more use and comfort ) especially in the greatest plunges , and extremities , for it answereth all objections , the greatest and strongest that can be made . The sinner will object , my sinnes are great , of long continuance and standing , they are of a deepe dye . Looke then upon God in Christ , and consider his end in the Incarnation of Christ ; it was that his mercy , and goodnesse , and grace , should be exalted , and triumph over all mans unworthinesse : the greater thy sinnes are , the greater will be the glory of his mercy , and that is it , God seekes for now , to be glorious in his mercy . Againe , thy heart tells thee , that if there be any mercy shewed to such a wretch as thou art , it must be no ordinary mercy . It is true , Gods mercy is no ordinary thing , of all Attributes he will triumph in that ; the glory of his mercy and goodnesse , is that he seekes to have of men , by the Incarnation and Redemption wrought by Christ , above all things whatsoever . Thou wouldt have infinite mercy . Thou hast it in Christ. Thy sins have abounded , Gods grace abounds much more . Thy sinnes are mountaines , Gods mercy is as the Ocean , to cover those mountaines . But is it possible for God to forgive such a wretched sinner , that hath beene a blasphemer , & c ? It were not with men : but , saith God , My thoughts are not as your thoughts , you are vindictive in your dispositions , and will not pardon , but my thoughts are as farre above yours , as the heavens are above the earth , therefore bound not the infinite mercy of God , wherein he will triumph , ( with thy narrow thoughts ) but let it have its scope , especially in plunges and assaults , and at such times as the best of us may be brought unto . In Hosea , 11. I am God and not man ; implying , that if he were man , we might have meane thoughts of him , confined thoughts , but I am God and not man , therefore comfort your selves in this , consider how God sets himselfe to be glorious in his love and mercy , to poore miserable wretched man in Iesus Christ. You see the mercy of God in Christ , even in the Sacrament , he doth not onely give Christ to us , So God loved the world , that he gave his onely begotten Sonne , to be borne and to dye for us , but his mercy is a boundlesse mercy ; we see hee labours to strengthen our faith by these pledges , that we make us of this . What if God be mercifull in Christ ? and what if Christ be gracious , and there is nothing but grace and mercy , if there be not an application , if there be not an interest , what benefit have we by it ? we must interest our selves in this glorious Person , interest our selves in Christ , for it is founded upon Christ , all the glorious mercy of God , is grounded upon satisfaction of justice , that is , in Christ ; but this is nothing , except wee interest our selves in Christ , and in the mercy of God ; for our appropriation is the ground of all comfort . God out of Christ , is a fountaine sealed , he is a fountaine of mercy , but he is sealed up , he is a consuming fire , but in Christ , he is a chearing comforting fire ; but this is nothing to us , unlesse we be in Christ , we must have interest in Christ , we must be bone of his bone , and flesh of his flesh , he hath marryed our nature , that we might have marryed to him , we have no benefit by his Incarnation else . Now all our comfort is , by this union and Communion with Christ , by marrying our selves to Christ , by strengthening our faith in this Union , and Communion , that so we may make use of the boundlesse mercy of God in Christ , therefore how should we be encouraged to come to the Sacrament , to enjoy this comfort . You have heard ( Beloved ) of the joy of the Angels , of their manner of celebrating the birth of Christ , and if the Angels should leave heaven , and come downe upon earth , and take upon them bodies , how would they celebrate the Incarnation of Christ ? You see here , Glory to God on high , this would be the course wherein they would carry themselves to glorifie God , answerable to their Song , so should we doe , if we will be like the blessed Angels , we see how to celebrate the Nativity of Christ , we need not goe to fetch joy from hell , to celebrate it ; if the Devill should be incarnate , and come to live among men , how would hee celebrate the Incarnation of Christ , otherwise then in many places it is ? if we do not love to have our portion with Devils , surely we should not imitate those , whose state , and condition we are afraid of . The Angels saw matter enough in the thing it selfe , to make them sing , Glory to God on high , on earth peace , good will towards men . What , hath God heene so rich in love to us , in Christ , so wondrous in mercy , as to take our miserable nature , not at the best , but at the worst , and to take onr condition upon him ? here is matter of joy , and shall we be beholding to the Devill for joy , when we should rejoyce for Christ ? will not the thing it selfe yeeld matter of rejoycing ? oh base dispositions , that we should ●ot content our selves with homogencall uniforme joy , to the thing it selfe . I desire repentance , and reformation , of what hath beene amisse : if there be any that have beene guilty in this kind , that intend to come neare God in these holy mysteries ; let them know , that God will be honoured of all that come neere him , let them take it to heart . As Tertullian said in his time : What , shall wee celebrate that , which is a publicke matter of joy to all the Church , for a publike shame in a disgracefull way ? I beseech you consider of these things ; Repent , for the Kingdome of God is neare , saith the Baptist. What , shall wee therefore give carnall liberty , to all loosenesse , as if Christ came to bring Christians liberty to licenciousnesse ? shall we , insteed of repenting , runne further and further into guilt ? and indispose our selves to all goodnesse ? is that the reasoning of the Scriptures ? No , repent , for the Kingdome of God is at hand , change your lives , for Christ and the fruites of the Gospell are at hand . The grace of God hath appeared in Christ , what ? to teach us to live as we list , and to be more disordered then at other times ? oh no , to live soberly , and justly , not to wrong any body , and holy and godly in this present world , this is the Scriptures reasoning , and thus ( if ever we looke for comfort from God and Christ ) we must reason too . Let none thinke it too late , to speake of these things now , but those that have not had the grace of God , to keepe them innocent , let them make use of the grace of God to repent , and as the phrase of some of the Ancients is , repentance is a boord to escape to the shore , after wee have made shipwrack , and done things amisse ; therefore , as I said , those that have not had the grace before to be innocent , let them make use of the grace of God , that now invites them to repentance , or not presume to come to these holy things . I speake it , not onely to free mine owne soule , but to free you from contracting further guilt : for doe you thinke to make amends by comming to the Sacrament , without repentance of what you have done before ? What hast thou to doe ( saith God ) to take my name into thy mouth , to take my Sacrament into thy mouth , when thou hatest to be reformed ? God accounted his owne Service , as the cutting off a dogges head , when they came indisposed , and unprepared . The Sacrament is bane and poyson to us , if wee come without repentance : What saith the Apostle ? For this cause , because you come unreverently to the things of God , some are sicke , and some weake , and some sleepe , God strucke them with death for it . And it is a great cause why many are hardned in their sinnes , and goe on still , because God executes these spirituall judgements for prophaning these holy things , thinking to daube with God , and to complement with him in an easie performance . I know those that belong to God , are suffered sometimes to doe things amisse , and to fall into errours and miscarriages , that they may know themselves better . And indeed , much of our spirituall wisedome , is gotten by the sight of our owne errours , we grow more stablished after , against the like temptations , for the time to come , and we can say by experience , it is good that I know the foolishnes of my own heart , &c. but hee that God hath no delight in , he swells , and rages against any admonition , though it be in love to his soule . I hope there are none such here , therefore those that have made their peace with God , let them come to these holy mysteries with comfort , notwithstanding any thing before : for God hath prepared these things , not for Angels , but for weake men , whose faith stands in need to be strengthned . And let us not thinke , that Christianity is a matter of complement , that because we are baptised , and come to heare the Word , and receive the Sacrament , all is well : for wee may doe all this , and yet be greater sinners then Turkes , or Jewes , or Pagans : for the most horrible sins are committed in the Church . Where is the sinne against the Holy-Ghost committed , sins against light , and against conscience , but where the conscience and understanding is most enlightned ? there be the horrible provoking sinnes , where there is more light , and direction to live in another way . When the grace of God , and the riches of Christ are opened , and yet men live in their sinnes against conscience , and the light of the Gospell , so farre is the outward performance from excusing in sickenesse , and at the houre of death , that it aggravates our guilt and damnation , when we make not a right use of the holy things of God. That which I shall next stand upon , shall be to shew , How we may know , whether we glorifie God for Christ , or no. And then the hindrances that keepe us from glorifying God for this excellent good . And the meanes how we may come to glorifie God. For the first , of glorifying God in generall , I will not speake much , it would be large : and the point of glorifying God , is most sweetly considered , as invested in such a benefit as this , when we thinke of it , not as an Idea onely , but thinke of it in Christ , for whom we have cause to glorifie God , and for all the good wee have by him . 1 First then , we hold tune with the blessed Angels , in giving glory to God , when we exalt God in our soules , above all creatures and things in the world , when we lift him up in his own place , and let him be in our soules , as he is in himselfe , in the most holy ; God is glorious , especially in his mercy and goodnesse ; let him be so in our hearts , in these sweet Attributes , above all our unworthinesse and sinne : for God hath not glory from us , till we give him the highest place in our love , and joy and delight , and all those affections that are set upon good , when they are set upon him as the chiefe good , then we give him his due place in our soules , wee ascribe to him that Divinity , and excellency , and eminency , that is due to him . And this especially appeares in competition and opposition of other things ; when we will not offend God for any creature ; when we can say as the Psalmist , Whom have I in heaven but thee , and what is there in earth , in comparison of thee ? Therefore let us aske our owne thoughts often ; what that is , that our affections of delight , and joy and love , and all the sweetnes and marrow of our soules is spent on , and runs after ? is it the sweet love of God in Christ , the excellent state we have in Christ ? it is an excellent signe . Surely , the blessed Saints in heaven , and those that are in earth , that looke for heaven , are thus disposed for the most part , especially when they set themselves in their devotions before God. Let us examine what is highest in our soules : The loving kindnesse of the Lord , is better then life it selfe , saith the Psalmist . Then we give God glory , when we set light by life it selfe , as holy Saint Paul could say , What , doe you tell me of suffering at Ierusalem ? I am not onely ready to doe that , but to die for the name of Christ : and in Philip. 1. So God may be magnified by my life or death . I am at a point , so if the question be , whether we shall sacrifice this blood , and life of ours , or dishonour God , and wrong the Gospell , or be any way prejudiciall to the truth knowne , when wee are ready to part with all , with father and mother , and houses and lands , and all for Christ ; then with the Angels we say , Glory be to God on high ; therefore in a state of opposition , when we cannot enjoy both , let us leave the creature , and cleave to God. Then againe , 2 we give glory to God for Christ , when we take all the favours wee have from God in Christ ; when we see Christ in every thing ; All things are ours , because we are Christs . It is by Christ that wee are heires , that we have any comfortable interest , therefore when wee accept all in Christ , and give God in Christ the glory of all , we practice this that the Angels doe here , we give glory to God. 3 Then againe , we give glory to God , when we stirre up others , all the Angels consent , there was no discord in this harmony of the Angels . When we all joyne together , and stirre up one another , and labour to promote the knowledge of God in Christ , all the wayes we can , every one in our place and calling , Magistrates , and Ministers , and every one in our families , labour that Christ may rule there , that God in Christ may be knowne . In Psal. 103. there the Psalmist stirres up himselfe to glorifie God , and he stirres up the Angels , and here , the Angels stirre up men , Glory to God on high , &c. Where there is a zeale of Gods glory , and a disposition fit to glorifie God , there will be a stirring up one of another , Angels , men , and men Angels , and a wishing , that God may have glory in heaven and earth . Therefore those that labour not in their places , that the truth may be made known , that for base and worldly ends , are opposers of the publishing of the Gospell any way , ( as it is the fashion now , they will not appeare openly , but cunningly undermine the Gospell ) under pretences . they beare no tune with these blessed Angels , for those that have dispositions like them , will study how this blessed truth may be promoted , and propagated , and spread even over the world ; therefore wee should labour , every one to spread the glorious Gospell of Christ , especially those that are Ministers , whose office it is , to unfold and open the unsearchable riches of Christ. Againe , 4 we glorifie God in Christ , when wee see such glory and mercy of Christ , as it doth transforme us , and change us , and from an inward change , we have alway a blessed disposition to glorifie God , as I shewed out of 1 Cor. 3. This is the difference betweene the glasse of the Gospell , and the glasse of the Law , and of the creatures . In the Law , we see the beames of the Justice of God , Cursed is every one that continueth not in all , &c. and the beames of his power and goodnesse in the creature , but it doth not change and transforme us to be good and gracious , but when wee see the glory of God , of his goodnesse and infinite mercy , shining in the face of Iesus Christ , ( for wee dare not looke upon God immediatly ) it changeth the soule , to be gracious like unto Christ ; therefore if wee find , that the knowledge of God in Christ , hath changed our dispositions , it is a signe then , we give glory to God indeed : for to glorifie God , is an action that cannot proceed but from a disposition of nature , that is altered and changed ; the instrument must be set in tune , before it can yeeld this excellent Musicke , to glorifie God as the Angels doe , that is , all the powers of the soule , must be set in order with grace , by the Spirit of God ; if the meditations and thoughts of the Gospell , have altered our dispositions to love God , and that that pleaseth God , to doe good to men , to delight in goodnesse , it is a signe we are instruments in tune to glorifie God , and that we have an apprehension of the love , and mercy of God in Christ , as we should , for it hath a transforming power to worke this . The grace of God will teach us to deny ungodlinesse and worldly lusts , and to live holily . When the grace of God , that is , the free love of God in Christ , in the forgiving our sinnes , and advancing us to heaven , hath this effect in our soules , it is a signe wee have a true notion , and apprehension of the excellency , and eminency of Gods grace , otherwise , if we turne the grace of God into wantonnesse , to make the benefits by Christ , a pretence and covering for our wicked and loose lives , we know not what it is to glorifie God , but though in words we say , Glory be to God yet in our lives we denie it , as the Apostle saith . The Hypocrites in Isay , 66.5 . they had good speeches in their mouthes ; saith God , heare the Word of the Lord , ye that tremble at his Word , your brethren that hated you , and cast you out for my name sake , said , Let the Lord be glorified , so you shall find those that are opposers , and persecutors , and haters of sinceritie , will sing Gloria Patri , God be glorified ; but what good will this doe them , if they have diabolicall , satanicall dispositions , if they be like the Devill , in opposing the truth , and hating that that is good ? The Devils in the Gospell , could glorifie God for their owne ends , We know that thou art the Sonne of God ; so Devils incarnate can come to Church , and receive the Sacraments , and seeme to praise God , oh but there must be a change ; for to glorifie God , is a work of the whole man , especially of the Spirit , All that is within me praise his holy name : It came from the heart roote of a sanctified judgement , out of grounds , why we doe it . The wish of the Angels here , Glory to God on high , it came from a good ground , because they knew , God is to be glorified in Christ : for judicious phrases are founded upon truths , so there must be a sanctified judgement to be the ground of it , and the affections must be in tune , answerable to those truths , then we are sit to glorifie God ; and all this is by the power of the Gospell , transforming us . Againe , we glorifie God , when we take to heart any thing that may hinder , or stoppe , or eclipse Gods truth , and obscure it , when it workes zeale in us in our places , as farre as we can , when it affects us deepely , to see the cause of Religion hindred any way , if there be any desire of glorifying God , there will be zeale , the heart will move , with a kind of indignation , when God is dishonoured , and his truth eclipsed , with false doctrine , or by ill practice ; it cannot be otherwise , it is out of the nature of the thing it selfe ; therefore those that either are instruments of stopping or obscuring the truth , or causing it to be reproached , by their wicked lives , or if they be not instruments , yet they doe not take it to heart , when they see God dishonoured , surely they can speake little comfort to themselves , they have neither Angelicall , nor Evangelicall dispositions , for if they had the knowledge of the Gospell , it would worke this is in them . 6 Againe , if we apprehend this glorious Mysterie of Christ in the Gospel aright , it will work in us a glorious joy : for joy is a disposition , especially that fits us to glorifie God , then we are fit to glorifie God , when our hearts are enlarged with joy , when we thinke of God in Christ , when we thinke of the Day of Judgement , when we thinke of heaven , when we can thinke of hell with joy , as being subdued , and blesse God for Christ , when we can thinke of all that is opposite as conquered in Christ , so that our joy is enlarged in the apprehension of our owne blessed condition , it is a good signe we are in a disposition to glorifie God ; but I will not enlarge my selfe further in this point . This being so excellent a duty , to which wee are stirred by the Angels , Glory to God on high , &c. what are the maine hindrances of it , that we give not God more Glory ? 1 The maine hindrances are , a double vayle of Ignorance , and Unbeleefe that we doe not see the glorious light of God , shining in Iesus Christ ; or else if we doe know it , we doe not beleeve it , and thereupon instead of that blessed disposition that should be in the soule , there comes an admiration of carnall excellencies , a delighting in base things . This Ignorance is partly from the darknesse of our owne hearts , being overcast sometimes , that such great things are too good to be true , our hearts have a hell of unbeleefe in them . And sometimes the policy of Satan , who casts dust in our eyes , and labours that wee may not see the glory of God in the Gospell , 2 Cor. 4. The God of this world , hath blinded their eyes , &c. Ignorance arising from within or without , is a great cause why we do not see the excellencies of God , therefore no wonder , if where the Gospell is not preached , that the Devill hath a kind of reigne , and God is not honoured at all , because the Devill is the Prince of darkenesse and rules in darknesse , that is one cause , Ignorance . So likewise Unbeleefe , 2 when we heare and see , and know the notion of mercy and of Christ , and can dispute of these things , like men that talke of that they never tasted of : the Devils know all these things better then any man , yet they doe not glorifie God , because they doe not beleeve that these things pertaine to them , men want a light , sutable to the truth of the things themselves , a man may see them with a naturall light , or with the light of education , or by bookes , or the like , but not in a spirituall and proper light , he sees not spirituall , heavenly things , in a spirituall light , and that is the reason hee beleeves them not , these two vayles are the cause why we see not the light of God , shining in the Gospell , and why wee doe not glorifie him . Light is a glorious creature , it was the first creature , it is not onely glorious in it selfe , but it shewes the glory of all other things too if we had all the sights in the world presented to us ; if there were no light to discover them , or no sight in our eyes , if either be wanting , all the glory of them would be lost . So it is in the Gospell , though there be wondrous admirable things there , if we want either light or sight , if the light shine round about us , and the God of this world have blinded our eyes , and infidelity have blinded us , how can we glorifie God , wanting a heavenly , proper , peculiar , spirituall light , sutable to the things : for a naturall man , by the light that he hath , cannot judge of them : these are the maine hindrances , the vayle of ignorance and unbeleefe . 3 And on the contrary , there is another hindrance , that is , too much light , either want of light altogether , or too much light , when by the preaching of the word of God , awaking our conscience , and shewing our sinnes so enormous , so transcendent , so odious , that we forget mercy in Christ , and so dishonour Christ , to set the sinnes of the creature , above the infinite mercy of the Creator , as those that doubt , and from doubting , proceed to despaire of the mercy of God , seeing the vilenesse of their sinnes , in the true colours of them , and seeing , and feeling Gods anger , and wrath ; together with their sinnes , in the conscience , here is too much light one way , and not looking to the other light ; this excellent glorious , infinite light of Gods mercy , shining in the Gospell , they looke not on God in the face of Christ , out of some stubbornesse and pride , they flatter themselves , they will not beleeve , they will not receive the consolations due to them , but dwell upon the consideration of their unworthinesse and sinnes , and Satan holds them in that slavery and bondage . This is a great hinderance of glorifying of God , when we lift up our sinnes , above the mercy of God in Iesus Christ , this is to take away God and Christ altogether : for if the mercy , and rich , and bountifull goodnesse of God , wherein , he will be infinitely glorious , were not greater then our sinnes , it were not the mercy and bounty of a God , God should not be glorious in it , be there are but few of these that miscarry , God usually shines upon them at the last . There are three rankes of men , some are in the first , prophane , dead , loose Christians , that were never under the Law , that never understood the corruption of nature , nor themselves , some are brought from that , to understand themselves a little too much , that are under the Law , and feele the flashes of Gods wrath ; and some in the third place , are brought from hence , to be under grace , that is , the onely happy condition , to be under the grace of God in Christ : some men never come to the second step , they never understand what sinne is , and what the anger and wrath of God is , they will give their conscience no leisure to tell them what their condition is , there is hope of the second , that they will come to the third rancke , but for a company of prophane persons , opposers of goodnesse , to talke of the mercy of God in Christ , they are not in the next steppe to it ; a man must be sensible of his sinnes , and of his misery , before he can have grace , therefore for those that have too much light , though it be a great fault in some , and hinders God of much glory , and themselves of much comfort , out of this peevish stubbornesse of theirs , yet there are not many of them , and as I said , few of them miscarry . Now , from these two vayles that hinder the glory of God , there come other hindrances , for the soule of man will wonder and admire at some-what , it will have some-what in the eye of it , hereupon , not seeing , or not beleeving the mercy , and goodnesse , and love of God , and the excellent prerogatives of a Christian , issuing from the goodnesse of God , and the fruits of it , they dote upon some worldly excellency , either they are proud of their parts , and so God is robbed of his honour , or on creatures meaner then themselves ; for the base nature of man , since the fall , it dotes upon earth , upon gold and silver , meane and base things , not to be compared to the excellency of man , or else upon some duties they performe , upon their owne workes , as if God should be beholding to them , for not knowing themselves well , and the infinite glory of God in Christ , that God must have all the glory , not onely of happinesse , but of grace that brings us to happinesse , they glory in that they have done , as in Popery , they thinke they merit much by their performance . In the night time a Torch seemes a goodly thing , and sometimes , rotten wood will shine , but in the day time , when the Sunne appeares , the very starres shine not , wee care not for meaner lights : for what good doe they then ? so the soule , when it wants a sight of the greatest excellency , it dotes upon rotten wood , upon every Torch light , many vaine things seeme to be great ; a man may see by the dispositions of many , what they admire , and stand upon most , their carryages shewes it well enough , it argues a corrupt , and weake judgement , you see what are the mayne hindrance● . Now , the way to attaine to this glorious duty , to glorifie God ; the next thing shall be to give some directions , because it is a most necessary duty ; is it not that we pray for in the Lords prayer ? Hallowed be thy name ; and what is the end that we were created and redeemed for , but that God may have some glory by us ? therefore , being a necessary absolute duty , let us hearken to some directions , that may helpe us that way . First , therefore if we would glorifie God , we must redeeme some time to think of these things , and bestow the strength of our thoughts this way ; the soule being the most excellent thing in the world , it is fit it should be set on the excellentest duty , man being in such an excellent condition , being heire of heaven , and having an understanding soule , it is fit the most excellent part , of the most excellent creature should be set upon the most excellent object . Now , the most excellent part of the soule , is the understanding , it kindles all the affections , and leades all the rest , therefore let us take some time to meditate , and thinke of these things . What we are by nature , and the misery we are exposed to by sinne , that whatsoever we have more then hell , is more then we deserve : and then withall , thinke what we are advanced to in Christ , what we are freed from , that cursed condition , and what we shall be freed from , the sting of death , and all that wee feare for the time to come , thinke of what we are freed from , and what we are advanced to , and by whom , by God becomming man ; a mysterie that might , nay , that doth ravish the very Angels themselves ; God-man now in heaven , making good what he did on earth , by his Intercession , and then the ground of all , the infinite love , and mercy , and bounty of God , to poore distressed man. The thought of these things , will inflame the heart : now , they never worke upon the heart thorowly , till they end in admiration , and indeed the Scripture sets it downe in termes of admiration , So God loved the world , So , how ? So as I cannot tell how , I cannot expresse it , and , What love hath God shewed us , that we should be called the sonnes of God ? And then the fruits that we have by this Incarnation of Christ and by his death , they are admirable : Peace that passeth understanding , joy unspeakable , and glorious , so that the mysterie is wonderfull , and the dignity wonderfull , and the fruits , the comfort , and peace , and joy wonderfull , every thing is an object of admiration ; therefore when wee thinke , and meditate of these things , let us never end , till our soules be wound up to admiration of the excellent love of God. Wee wonder at things that are new , and rare , and great : is there any thing more new , and rare , then that , that never was the like ; for God to become man ? Is there any thing more excellent , then the benefits wee have by Christ , becomming man , to free us from so great misery , and to advance us to so great happinesse ? If any thing be an object of admiration , surely it must be this . Therfore the Apostle doth well to give all the dimensions , to the love of God in Christ , height , and breadth , and depth , and length , it is a love , passing knowledge , Eph. 3. What good will come by this ? When the soule is thus exercised , then it will be fit to glorifie God , when it is in this frame , it will thinke it selfe too good , for any base service of sinne : Eagles will not catch at flies ; when the soule is lift up to consider Gods love , and mercy in Christ , will it be catching at every base thing in this world ? No , it will not , the soule never sinnes , but when it looseth this frame , to have a judgement sutable to things , when our judgement and affections are lost of the best things , then comes in a judgement , and affection to other things as better ; so losing that frame the soule should be in , we fall to the creature , to commit spirituall fornication with that . Let us labour to keepe our soules in this temper , begin every day with this meditation , to thinke what we were ▪ what we are now in Christ , what we shall be , and by what glorious meanes all this was wrought , that so the soule may be warmed with the love of God in Christ ; this frame of spirit , will not suffer the soule to sinne , to stoope to base sinfull lusts . 2 Now , to helpe this , ( in the next place ) begge of God , the spirit of revelation , to discover to us these things in their owne proper light , for they are spiritually discerned . Now , the Spirit knowes the brest of God , what the love of God is to every one in particular , and he knowes our hearts too . Therefore the Apostle desires of God , the Spirit of wisedome , and revelation to discover these things to us , not onely that they are truths , but that they are truths to us : for , unlesse we know these things belong to us in particular , wee cannot glorifie God as wee should , they are in themselves glorious things , to heare of Gods mercy in Christ , of God becomming man , to heare of Kingdomes and Crownes , oh but when there is a spirit of appropriation to make these our owne , that God in Christ loves us , Who loved me , and gave himselfe for me , Gal. 2. then the soule cannot but breake forth , with the Angels here , Glory to God on high , therefore begge the Spirit , to reveale to us our part , and portion , that he would shew his face to us , that he is to us a Father in Christ , surely in hearing meditation and prayer , &c. wee shall finde a secret whispering , and report from heaven , that God is our Saviour , and that our sinnes are forgiven , especially , when wee stand in most need of this comfort : let us therefore begge of God , to take away the vayles of Ignorance and Unbeleefe , and openly to reveale his Fatherly bowels , and tender mercy to us in Christ , to discover to us in particular , more and more our interest in the same by his Spirit , that onely knowes the secret of our hearts , and being above our hearts , can settle our doubts , onely the Spirit can doe it : for as God onely works salvation , so the Spirit only can seale to our soules , our salvation : this is one excellent way to helpe us to glorifie God. And adde this as motive , as a plea , not to move God so much , as to move , and to satisfie our hearts , and to strengthen our faith , that it is the end of our lives , and the pitch of our desires to glorifie God : therefore we desire God , to reveale himselfe so farre to us , to be our Father in Christ , that we may glorifie him , surely it is a forcible plea , God will doe that that is suteable to his end , He hath made all things for his owne glory , especially the worke of Redemption in Christ , is for the glory of his rich mercy , and we desire the sense of his mercy and love , for this end , that we may be fitter to glorifie God ; it is a prevailing argument , fetched from Gods owne end . And let us labour daily more and more , 3 to see the vanity of all things in the world : put the case we have honours , and large possessions in the world , that we wanted nothing ; if this were severed from Gods love in Christ , for life everlasting , what comfort could wee have in this , especially , at the houre of death ? let us see therefore the vanity and emptinesse of all things else out of Christ , and the good we have by Christ , what all will be ere long , the daily thoughts of that will be a good meanes : for we must empty our selves of that we are , that we may be filled with that we are not , and we must daily consider , the emptinesse of the creature , wherewith we labour to support our selves . For when men have no goodnesse in themselves , they will have an excellency in the creature , therefore when wee see our selves out of Christ , to be nothing but fuell for Gods vengeance , and see that the creature can afford us nothing but vexation , these thoughts , that these things are so , and out of experience , will make us draw neere to God , upon all occasions , it will make us glorifie him , and abase our selves : what made Iob abase himselfe , and glorifie God ? when he drew neere to God , and God drew neere to him , I abhorre my selfe , and so we see in Abraham . Let us draw neere to God upon all occasions , in the Word ▪ and Prayer , and in the Sacrament , and this will make us see our owne nothingnesse , and Gods greatnesse : for that is the way to honour him , to see his greatnesse , and a nothingnesse in the creature , that all things in him are so excellent , and out of him , nothing and worse then nothing . Now , wee are to draw neere to God in the Sacrament , and the neerer to God , the more we honour him : who honours God most ? surely Christ , because he is so neere him , being God and man , in one Person , and next to him , the blessed Angels glorifie God , they are neere him , therefore in Isay 6. they cover their faces , it being impossible for the creature , to comprehend the great Majestie of God , and they cover their feet in modesty : the neerer we draw to God , in the meditation and consideration of his excellencie in the ordinances , the more humble , and abased wee shall be in our selves , and the more we shall honour God , seeing his excellency , especially of his love . So next to the Angels , the Saints : All thy workes praise thee . Psal. 145. They give matter and occasion , but , Thy Saints blesse thee . If it were not for a few Saints on earth , though all the workes of God are matter of praise , they could not praise God. Thy Saints blesse thee : and the neerer we come to God , the fitter we are for this . Now there is a wondrous neere comming to God in the Sacrament , if we come prepared , we come to have communion and strengthening in Christ , he is both the Inviter , and the Feast it selfe ; we come to be made one with him , bone of his bone , and flesh of his flesh ; therefore if wee come prepared , this is the way to bring us to a disposition to glorifie God : you see here the wondrous infinite love of God , in the Sacrament , to stoupe so low to his creature , to strengthen our faith , by giving us these things , God had beene good to us , whether he had given us his Oath , and his Seale , or no , but he knowes we are weake , and unbeleeving , and doubting , therefore to helpe us , he hath given us not onely his promise , but his Oath , and besides his Oath , hee hath given us signes and Seales , here is wondrous mercy . Let us be encouraged to come in , and admire the love of God , not onely in giving his Sonne Christ for us , but in affording us other meanes to strengthen our faith . Let none be discouraged in the sight , and sense of their owne sinnes , but let them come in , and they shall glorifie God the more , where sinne hath abounded in their sence and feeling , there grace shall more abound . And those that have beene good , and have slipped any way , let them consider Gods infinite love in Christ , it is not a Cisterne , but a Spring ▪ Gods mercy in Christ , and the blood of Christ is a Fountaine opened for Iudah , &c. that is , it serves not for our first conversion onely , but every day upon every occasion , when we have made any breach with God , we may come and wash in that Bath , Christs blood . The blood of Christ purgeth , it is in the present tense , it runnes continually in the vigour of it . There is a spring of corruption in us , there is a Spring of mercy in God , there is a Spring of Christs blood , that hath a perfect efficacy to wash our soules . Therefore if we have not yet beene converted , and humbled , and cast downe ●or our sinnes , let us now come in , and give God the glory of his mercy ; and if we have fallen againe , consider there is a Fountaine opened for Iudah , and Ierusalem to wash in ; and let us come and renew our repentance and faith at this time . Peace on Earth . The same holy affection in the Angels , that moved them to wish God to have his due of glory from the creature , it moves them to wish peace to men likewise , to shew this ( by the way ) that , There can be no true zeale of Gods glory , but with love to man-kind . They were not so ravished with the glory of God , as to forget poore man on earth , oh no ; they have sweet , pure affections to man , a poorer creature then themselves . Therfore let them that are injurious and violent in their dispositions , and insolent in their carriage , never talke of glorifying God , when they despise and wrong men : there are some that overthrow all peace in the earth , for their owne glory ; but he that seekes Gods glory , will procure peace , what he can , for they goe both together , as we see here , Glory to God in the highest , peace on earth . Now their end of wishing peace upon earth , it is , that men might thereby glorifie God , that God being reconciled , and peace being stablished in mens consciences , they might glorifie God ; hence observe this likewise , that We cannot glorifie God , till we have some knowledge of our peace with him in Christ. We must have the first act , to cast our selves upon Gods mercy in Christ , and adhere , and cleave to that mercy , and then we shall feele so much comfort , as shall make us glorifie God , though we may question it in desertion sometimes : here the Angels intending , that God should have glory of all , they wish peace on earth , in the consciences of men especially . The reason is , peace comes from righteousnesse : Christ , is first the King of righteousnesse , and then King of peace , righteousnesse causeth peace ; now , unlesse the soule be assured of righteousnesse in Christ , it can have no peace ; what saith the Virgin Mary ? My soule doth magnifie the Lord , and my spirit rejoyceth in God my Saviour , she begins with magnifying the Lord , but what was the ground ? she rejoyced in God , as a Saviour , therefore , she magnified him , so in the Lords Prayer , wee say , Our Father , which is a word of the Covenant of grace , when the soule conceives of God as a gracious Father reconciled in Christ ; and then comes , Hallowed be thy Name : insinuating that , till we know in some measure God , to be our Father , we cannot with a gracious spirit say , Hallowed be thy Name ; for can we heartily wish , for the manifestation of the glory of him , that we thinke is our enemy , and him that wee have no interest in his greatnesse , and goodnesse ? the heart of man will never doe it , therefore God must first speake peace to the soule , ( the Angels knew that well enough ) and then we are fit to glorifie God ▪ Peace on Earth . What is peace ? It is the best thing that man can attaine unto , to have peace with his Maker and Creator . Peace , in generall , is a harmony and an agreement of different things . This peace , here you may know what it is by the contrary , as the Apostle saith , Ephes. 1.10 . the word there is very significant Anakephaliosis , there is a recapitulation , or gathering all to a head in Christ : out of Christ , there is a division , a separation and a skattering , a breach , that is five-fold . First , 1 there is a skattering , and a division from God ; the Fountaine of good , with whom we had communion in our first creation , and his delight was in his creature ; we lost that blessed communion , and our sinnes have separated betweene God and us , as the Prophet saith . Then there is a separation betweene the good Angels and us ; 2 for they being good subjects , tak part with their Prince , and therefore joyne against Rebels , as we are● hence it is , that upon the sight of Angels , the very hearts of good men , have sometimes beene stricken , considering that there is no very good termes betweene us , and the Angels , till we come to Christ againe . Then there is a division , 3 and skattering between man , & man : no common Spirt of God , will keep men together , till they be in Christ , as it is said , God sent an evill spirit , a spirit of division betweene the men of Sichem ; so since the fall , there is an ill spirit of division among men , till the Gospell againe bring peace , especially there is no sound peace betweene men , in the state of nature , and others that are Gods children : nor with the ordinances of God , for men apprehend the ordinances of God as enemies ; the word cuts and lanceth him : it is as the sentence of a Judge , to condemne him , therefore he feares and trembles , at the powerfull opening of the word . The ordinance of God speakes no comfort to a carnall man ; he is as Ahab , he never had a word of peace from the Prophet : the word alway speakes ill to him , he is under the Law , and it speakes nothing but terrour and curses to him . 4 And then there is a division , and separation betweene a man and the creature , which is ready to be in armes against any man that is in the state of nature , to take Gods quarrell , as we see in the plagues of Egypt , and other examples ; if God doe but give them leave , they presently make an end of sinfull man , and they would glory in it too , to serve their Creator , it is part of their vanity to be subject to wicked men ; they have no peace with the creature . 5 And they have no peace with themselves , they speake peace to themselves , but alas God speaks none to them , they make a Covenant with death and hell , but death and hell make no Covenant with them , so it is a forced sleepy peace , it is a dead sl●ep , the peace they have , it is but ad●ersion to oth●r things , they 〈…〉 selves , and the warre the 〈…〉 themselves , and 〈…〉 ●●uce that they take up for a time ; when God opens their conscience , there is a hell in their hearts and soules , that when it is loosed , makes them to suffer a hell upon earth , they enter into the paines of hell before their time , so there is no peace to the wicked at all , there is since the fall , a separation betweene God and man , betweene Angels and man , betweene man and the creatures , betweene man and himselfe . Now , Christ at his comming , taking our nature upon him , brings all into one againe , hee brings God and man together againe , by offering himselfe a Sacrifice , by making full satisfaction to the Justice of God ; and sinne , which is the cause of his displeasure , being taken away , God being gracious , and mercifull , his mercy runnes amaine on us , sinne onely separates between God and us , and that Christ takes away , therefore he is called by Saint Paul , Christ our peace , Ephes. 2. and the Prince of peace : he was qualified to be our peace , hee was a friend to both parties , having marryed our nature of purpose , that hee might , in our nature bring God , and us together , as it is 1 Pet. 3.18 . Hi● whole worke , was to bring us backe againe to God , from whom wee fell at the first . Then if wee be at peace with God , all other peace will follow : fo● good subjects will be at peace with rebels , when they are brought in subjection to their King , and all joyne in one obe●ience ; therefore the Angels are brought to 〈◊〉 againe by Christ. And so for men , there is a spirit of union betweene them , the same spirit that knits us to God by faith , knits us one to another by love . And we have peace with the creature , for when God , who is the Lords of Hosts , is made peacefull to us , hee makes all other things peaceable . The Heathen could say , Tranquillus Deus , tranquidat omnia ; when God is at peace , he makes all so . So there is peace in our owne hearts we are assured by the Spirit of God , that he is our Father , he seales it to our conscience by his Spirit , because the blood of Christ is set on by the Spirit of God , and not by our owne , so that now God and we are brought to one , and Angels and we , and all other things : therefore now the Angels say , Peace on earth , when Christ was borne . Now , we will shew that this blessed peace , in all the branches of it , is founded in Christ ; Christ is the cause and the foundation of it : for though these words were spoken at the Incarnation of Christ , yet wee referre them to the whole worke of his Mediator-ship , in the state of his abasement , and his state of exaltation , our peace is wholly founded upon him : for he was borne , and became man , and became sinne , that is , a Sacrifice for sinne for us , he became a curse for us , to stablish a peace , and to satisfie Gods anger ; and then hee rose againe , to shew that he had fully satisfied God anger , and that peace was fully established : therefore the holy Ghost was sent after the Resurrection , as a testimony , that God was appeased , and now in heaven , he is ever there as a Priest , to make Intercession for us : so that Christ is our peace , from his Incarnation to his death , from thence to his Resurrection and Ascension , and Intercession , all peace with God , with Angels , and with creatures is stablished in Christ ▪ And why in Christ ? Christ is every way fitted for it : for he is the Mediator betweene God and man , therefore by office he is fit to make peace betweene God and man , he is Emanuel , himselfe God and man in one nature , therefore his office is to bring God and man together . It is fit it should be so in regard of God , 1 who being a consuming fire , will no peace with the creature without a Mediator , it stands not with his Majestie , neither can there euer be peace with us otherwise . Now Christ is a fit Mediator , being a friend to God , as the Son of God , and a friend to us , taking our nature upon him , to be a mercifull Redeemer . It was also fit in respect of us , 2 it should be so : Alas ! who can dwell with everlasting burnings ? who can have communion with God , who is a consuming fire ? No , we cannot indure the sight of an Angell , the Israelites could not indure the sight of Moses , when he came from the mout , his face shone so ; & can we indure the glorious presence of God , who dwelleth in light , that none can attaine unto ? Therefore God derives all good to us in our flesh , that though we cannot see God directly in himselfe , yet in the flesh we can see God Incarnate : we may see the Sunne in the water , though we cannot directly looke on that creature without hazard . It was a comfort to the Patriarches , that they had Ioseph their brother , the second man in the Kingdome : So it may be to every Christian , that now we have the second Person in heaven , our brother , in our nature ; he is the Steward of heaven and earth , to dispense all Gods treasures to us . Will not he acknowledge us , that are bone of his bone , and flesh of his flesh ? When he tooke our nature for this end , to be a mercifull Redeemer . It is most suteable to our condition , that Christ should be the foundation of our peace . 3 If we looke to Christ himselfe , he being Gods Sonne , and the Sonne of his love : for him to make us sonnes , and sonnes of Gods love , is it not most agreeable , that he that is the Image of God , should againe renew the Image of God , that we lost ? Iacobs Ladder knit heaven and earth together ; so Christ knits heaven and earth , God and us together . You know if a Ladder lye upon the ground it doth no good , or if it be kept above it serves for nothing , so if Christ were onely God , or onely man , there could be no Union wrought betweene God and man ; but now being both , he is a fit Mediator betweene both . Christ is the foundation of our peace , ( in the gracious Covenant that God hath made with us ) in all his Offices . For as a Prophet , he proclaimes peace , he preached before 〈◊〉 the time of Noah , he published peace as the Prophet of his Church ; in himselfe when hee lived , and by his Ministers , when he left the world . And as a Priest , he did worke our reconciliation , offering himselfe a Sacrifice , he made a peace betweene God and us , and is now in heaven , to make intercession betweene God and us . And as a King , he subdues the corruptions of our soules , he puls downe the pride of our thoughts , to bring the heart into subjection to him by his mighty power , ( which indeed requires an almighty power , ) also by his Kingly office , he rules , and governes , and subdues all the enemies of his Church , without and within . You see then , without further illustration , that Christ is the foundation of our peace , by his Incarnation , death , Resurrection and Ascension . This should teach us , first , that whatsoever entercourse we have with God the Father , wee should take Christ , take our Benjamin , our beloved with us : we must not offer Sacrifice without the high Priest : let us offer nothing to God without Christ : there is no entercourse betweene God and us , till wee be reconciled in Christ , in whom we must offer all our Sacrifices and indeavours . Therefore let us not owne an absolute God in our devotious , let us thinke of God reconciled in Christ and at peace with us , and a Father in Covenant in Christ , and then our persons and prayers , and all shall be accepted for the Sacrifice of Christ , in whom he smells a sweet savour , as it is said concerning Noah , hee offered a Sacrifice to God , a sweet smelling Sacrifice of rest , so doth God in Christ ; he is the true mercy seate in Christ , in looking to whom , God frees us from the curse of the Law. Ierusalem was the glory of the world , and the Temple was the glory of Ierusalem , but the mercy-seate was the glory of the Temple , because that pointed to Christ , the mercy-seate , in whom we have intercourse with God the Father . We conceive not high enough of the Majestie of God , when wee goe to him immediatly , we must goe to him in his Sonne , whom he hath sent , and annoynted , and set forth , as the Propitiation for our sinnes , and him hath God the Father sealed ▪ he commeth with authority : therefore God will be reconciled in Christ ; we may bind God himselfe , when we offer Christ , he is the foundation of reconciliation , and peace , by Gods appointment , he is The Prince of peace , of his owne annointing , therefore we may goe boldly to God , to the Throne of grace in Christ. And let us often seriously meditate of the sweet favour and reconciliation stablished now betweene God and us , through Christ ; it is the sweetest meditation . First , to thinke in what ill tearmes we are with God , by nature , and then thinke how neare wee are now to God in Christ , that wee are at peace with him . Me thinks the word is too short , there is more meant then is spoken . At peace with God in Christ , nay , nay now we are friends , nay we are sonnes and heires , fellow heres , fellow Kings with Christ : for Gods favours are compleat as a God , he stablisheth not a peace as men doe , onely to doe them no harme , that they are at peace with , but where he makes a peace , he conferres all that is good , reconciliation , adoption , giving us the liberty of sonnes , and friends , to goe boldly to God as a Father in all our wants : let us thinke more of this , and improve this blessed priviledge every day . Peace upon Earth . Why doth he say , Peace on Earth ? Because peace was here wrought upon earth by Christ , in the dayes of his flesh , when he offered himselfe a Sacrifice of a sweet smelling savour to his Father . Because here in earth , we must be partakers of it , we oft times deferre to make our peace with God , from time to time , and thinke there will be peace made in another world● oh beloved , our peace must be made on earth . We must live godly and righteously , and soberly in this present world , we must enter into the Kingdome of heaven here . Further entrance must be ministred here , by growing in grace daily more and more . If heaven be not entred into here , it shall never be entred afterwards ; for the Church is the seminary of the heavenly Paradise , all that are taken to heaven , to be set there for ever , they are set in the Church before● they are planted , and grow up there a while , under the meanes of salvation . Therefore labour to have this peace on earth , or else we can never glorifie God on earth , and if we glorifie him not on earth , we shall never doe it in heaven . But to come to some tryals , whether we have this peace made or no , whether we can say in spirit and truth , 1 there is a peace established between God and us . For a ground of this , that may lead us to further tryall , know that Christ hath reconciled God and us together , not only by obtaining peace , by way of satisfaction , but by way of application also ; whom he dyed for , to obtaine peace , he gives a spirit of application to improve that peace , to improve Christ the Prince of peace : as their owne ; for there is a mutuall commerce betweene God and man , who is an understanding creature ; and there is nothing that God doth for man , if we looke to the generall and head of benefits , but there is somewhat in man wrought , by the Spirit to answer it againe . God is reconciled to man in Christ , man must be reconciled to God in Christ , in 2 Cor. 5. God was in Christ , reconciling the world ; when hee was on the Crosse , God was there reconciled in Christ. Is that all ? no , God by us intreates you to be reconciled to God. A strange condescending , that God should intreate us to be good to our owne soules , by his Ministers , We intreate you to be reconciled , that is , to accept of the reconciliation wrought by Christ , and to lay aside all weapons of rebellion , whereby you fought against God , in the course of your vanity , wee beseech you to be reconciled , and to repent , because the Kingdome of God is at hand : so that except there be reconciliation wrought by a spirit of application on mans part , it is not sufficient , that God is reconciled in Christ , because God will alway have a reflex act from man ; as he chooseth man , so man by grace chooseth him , as he loves and delights in man , so he will have man by a spirit of sweetnesse , delight in him againe above all the world ; Whom have I in heaven but thee ? so there is some ▪ what wrought by the Spirit to God againe . Why should God be at good termes with us , but to enjoy the friendship of his poore creature ? unlesse therefore there be a gracious disposition wrought in the creature , to looke backe , to love , and delight in God , as God doth in him ; there is no actuall reconciliation , there must be a forcible application by the Spirit : if God should not give a spirit of application , as well as Christ obtaine heaven for us ; those that are in the Covenant of grace , should not be stablished , but God by this meanes brings them so neare , that he loving them , loves them for ever , and they have an everlasting Covenant , and an everlasting union . The carnall heart of man is a poysonfull thing , and hates God naturally , it wishes that there were no God to judge him ; he may thinke well of God , for the good things of this life , but when he thinkes of God as a Judge , to cast him into hell , he wisheth with all his heart ; oh that there were no God , that I might have my full of the pleasures of sinne . Now the soule , when it is at peace with God , when God by his Spirit , speakes to the soule and saith , I am thy salvation , thy sinnes are forgiven thee ; and as Christ , to the good Theefe on the Crosse , This day shalt thou be with me in Paradise ; when he whispers to the soule , thou art mine , and I am thine , then the soule becomes sweet , and peaceable to God againe , and studies to advance the glory of Gods mercy by all meanes , and to advance the Gospell of peace , it becomes friendly to God. To come to some more familiar evidences , whether wee be at peace with God , and whether we have the comfort of this peace , stablished by Christ , or no. 2 Those that are reconciled one to another , have common friends , and common enemies , if therefore there be peace betweene God and us , it is so with us ; we love all , where we see any evidence of Gods love , we love Christians as Christians , and whom God loves not , we love not , what God hates we hate in our selves and others , wee hate corruptions in our selves and others , though we love their persons . 3 Another evidence of peace made in Christ , betweene God and us , is a boldnesse of spirit , and acquaintance with God , Acquaint thy selfe with God , and be at peace with him , Iob 22. A Christian being at peace with God in Christ Iesus , he goes boldly to the Throne of grace , in all his necessities , as a poore child goes boldly to his father , and moves the bowels of his father by his petitions . When two Kingdomes are at peace , there is trading set up afresh againe , so when God is at peace with the soule , there is a heavenly intercourse , and trading set up : there is no man that is at peace with God , but hee calls upon God in his person , in his family , he sets up the woship of God there , he labours to bring all to God that he can , hee thinkes it the most gainefull trade in the world . In the want of grace , and spirituall comfort , he goes to the Fountaine of grace , and improves that blessed prerogative , we have by peace in Christ ; those that have not the Spirit of God to improve it in Communion , and trading with God , it is a signe there is no peace : strangenesse shewes , that there is no peace . Alas how strangely doe many walke towards God , that from Sunday to Sunday , skarce lift up their hearts to heaven for a blessing , but walke in the strength of their owne mother-wit , and support themselves with the successe of second causes , and blesse themselves , they are strangers from the God of peace : let us take notice of this , and account it a great prerogative , that wee may goe to God with boldnesse , that it is not now as it was in Paradise , there is no Angell with a sword to shut us from heaven , but now there is an entrance to the Throne of grace , we may goe boldly in the name of Christ , to offer our selves , and all our indeavours . A Christian that hath made his peace with God , 4 will never allow himselfe in any sin against conscience , because he knowes sinne is odious in it selfe , loathsome to God , and hurtfull to his soule , therefore he will not be in league with any sinfull , unjust course , what , to be in league with God , and to be at peace with that that God hates more then the Devill himselfe ? hee hates sinne more then the Devill : for he hates him for sinne , therefore a man that allowes himselfe in knowne sinnes , there can be no peace betweene God and him , as he saith , why doe you talke of peace , as long as the witchcrafts and whoredomes of Iesabel remaine ? a man that lives in sinnes against conscience , that is an open swearer , an unjust person , that cares not by what meanes he advanceth himselfe ; what doth he talke of peace with God , when hee is in league with Gods enemy ? therefore , though such men ( out of the hardnesse of their hearts , which are harder then the nether milstone , and God seales them up under a hard heart to damnation , except some terrible judgement awake them ) force a peace upon themselves , they ought to speake none , and they shall find it to their cost ere long , therefore let us examine our owne hearts , how we stand affected to any sinfull course . There may be infirmities , and weakenesses hang upon the best , that are besides their purposes , and resolutions , but for a man resolvedly , to set himselfe in an ill way , how can he be at peace with God , and with Satan at the same time ? let us take notice of these things , and not daube with our owne consciences . 5 Againe , where there is a true peace established , there is a high esteeme of the Word of peace , the Gospell of reconciliation , as St. Paul calls it , 2 Cor. 5. He hath committed to us the word of reconciliation , those that find this peace there , is stirred up by the Spirit in their breasts , a high esteeme of the ordinance of God , as being the word of their peace ; how come we to have peace betweene God and us ? is it not by opening the riches of Gods love in Christ , in the Scriptures ? Therefore saith the Scripture , blessed are the feet of them that bring glad tidings ; the meanest part of their body , their feete are blessed , therefore those that have despicable conceits of the Ministrie of the Word , and place their happinesse , in depraving the labour , and paines of that office and calling , it is a signe they have prophane hearts , for whosoever hath had any grace wrought , by the word of reconciliation , and of peace , they will highly esteeme it , and respect them for their office sake , it cannot be otherwise . Lastly , 6 those that have found peace , ●are peaceable , it is universally true , God doth make an impression of the same disposition in us to others , we apprehending God in Christ , to be peaceable to us , wee are peaceable to others : therefore in Isay 11. The knowledge of God in Christ , it alters and changeth mens dispositions , , it makes Wolves and Lions , to be of a milder disposition and temper , harsh , proud , sturdy dispositions , they never felt peace and mercy themselves , therefore they are not ready to shew it to others . In the nature of the thing it selfe , it is impossible for the soule , to apprehend peace , in the love of God , and not to have the disposition wrought upon , to shew what it hath felt : let us thinke of these and such like evidences daily , to keepe our hearts from speaking false peace . The greatest danger in the world ( in this regard ) is in the Church , for people under the Gospell speake false peace to themselves , there is a spirit of delusion , that carries them along to their death , and deceives them also in death , and so they are in hell before they be aware , and then too late , they see , that they were never in good tearmes with God , in all their life , because they looked on Christ making peace , without any consideration of the spirit of application . There must be a sprinkling of the blood of Christ on our soules , to make it our owne ▪ We are come to the blood of sprinkling , it is not the blood of Christ that makes our peace onely as blood , but as it is sprinkled by the hand of faith , that is as the I●ope that sprinkled the blood of the Sacrifice upon the people . We must not thinke to have any good by the blood of Christ , when we want the blood of sprinkling , that is , this particular faith : Christ loved me , and hath chosen me , and I choose him , and love him againe , and so goe with boldnesse to God as a Father , unlesse there be this passage of the soule , betweene God and us , let us not talke of peace : for if we might have good by Christ , without a spirit of application , and if there were not a necessity of sprinkling the blood of Christ upon our soules by faith , all the world should be saved . In the next place , to give a few directions to maintaine this peace actually , and continually every day . To walke with God , and to keep our daily peace with God , it requires a great deale of watchfulnesse , over our thoughts , for he is a Spirit ; over our words and actions : watchfulnes is the preserver of peace ; where there is a great distance , betweene two that are at peace , it is not kept without acknowledgement of that distance , and without watchfulnesse : it is not here as it is in a peace that is betweene two Kings , that are coordinate one with another , but it is a peace betweene the King of heaven , and Rebels ▪ that are taken to be subjects , therefore we must walke in humble low tearmes , humble thy selfe and walke with thy God ; we must watch over our carriage , that we doe not grieve the Spirit of God : for then how-ever the first peace stablished in conversion , should be never taken away , yet God interdicts our comfort , wee cannot daily enjoy our daily peace , without watchfulnesse ; but God suffers our knowledge , and our former illumination , to las● our conscience , and to be more miserable in our inward man , than a carnall man that never had sight of goodnesse ; oh the misery of a man , that is fallen into ill tearmes with God , that had peace before , of all men such a man hath most horrour , till he have made his peace againe , watchfulnesse will prevent this . And because it is a difficult thing to maintaine tearmes of peace with God , 2 in regard of our indisposition , we fall into breaches with God daily , therefore wee should often renew our covenants , and purposes every day . And if wee have fallen into any sinne , let us make use of our great peace-maker , Christ , who is in heaven to make peace betweene God and us , let us desire God for his sake , to be reconciled unto us , for God is in Christ , reconciling us unto him still , the fruit of Christs death remaines still , let us desire him , to testifie it unto us by his holy Spirit . 3 And take that direction of the Apostle , in Philip. 4. When we find any trouble in the world , not to trouble our selves over-much : In nothing be carefull , &c. No , shall we cast away all care ? Cast your care upon God , let your requests be made knowne to God with thankesgiving , let your prayers be made to God , and let him have his tribute of thankesgiving , for what you have received already . What then ? The peace of God that passeth all understanding , shall keepe and preserve your hearts and minds in Christ Iesus : perhaps we shall not have what we p●ay for , when we have made our requests knowne to God , if wee have not that we pray for presently , yet we shall have the peace of God , that passeth all understanding , shall keepe our hearts and mindes ; therefore when any thing troubles us , let us consider there is peace made betweene God and us ; and put up our requests in the Name of Christ , and wee shall finde that peace that passeth understanding . 4 Againe , if we would maintaine th●s peace , let us be alway doing some-what that is good , and pleasing to God : in the same Chapter , Phil. 4.8 . Finally Brethren , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , &c. Think of these things , and what then ? The God of peace shall be with you , The peace of God and the God of peace shall be with you : there must be a thinking of whatsoever is good , the thoughts must be exercised that way , and there must be a practice of that we thinke of ; this is one meanes to maintaine this peace with God. The very Heathen had this reward of God , ( I meane ) in this life , that when they did good to their Country , and one to onother , they had content of conscience , they had a peace sutable . For in this world , there is a sutable pleasure of conscience & contentment upon every thing that is good , God rewards it in this world : for as the heat followeth the fire alway , naturally it cannot be without heat ; so the thinking and practising of that which is good , especially when it is joyned with some opposition of corrupt nature , when the light of nature is above the corruption of nature . If a man be a Pagan , he shall have this reward in this world , a kind of inward peace : for we see , how comfortably they speake sometimes , upon some notable performance for then Country . Now , the God of peace will be with us much more , when we have laid the foundation of our peace aright , in the mercy of God in Christ , besides what is reserved , heaven and happines ; in this world , we shall find the peace of God , in the doing that which is good . As for those that live in the Church , and are not yet in the state of grace , that have lived wicked lives , let them consider , that yet the day of grace continues , as yet the Scepter of mercy is held forth : in the Ministery , there is a day of Jubily for them , to returne from their former captivity ; let them not abuse the patience of God , and thinke to doe it afterward , for that is the way to harden the heart more and more . And this Scripture puts an effectuall argument , into the hearts of all that are in ill termes with God , that have not made their peace , or that have had peace , and have broken it ; here is an effectuall way of pleading with God : Glory to God on high , &c. If the soule can say , I consider my folly , and madnesse , in running into sinne , thou mightest justly damne me , if tho● wouldst , it is thy mercy , I am not sent to hell : oh ! but thou shalt have the greater glory : if I find mercy therefore that I may say , Glory to God on high ; let me finde peace on earth , speake peace by thy Spirit to my soule , say , I am thy salvation ● This was the end of thy sending of Christ , the end of Creation , the end of Providence , all to bring thee glory : thou mightest have the glory of thy Justice to damne me ; oh ! but it will be the glory of thy mercy to save me , that as my sins have abounded , so thy glory shall more abound . Oh Lord , extend the bowels of thy mercy , will not the Lord be jealous of his glory , when you alleage it ? certainely he will , you see the Angels here crie , Glory to God on high , peace on earth : the way to bring peace , is to alleadge the glory of Gods mercy in Christ , it is a prevailing way . Now , to stirre us up more and more , to search the grounds of our peace● I beseech you , let us consider the fearefull estate of a man that hath not made his peace with God , 1 how-ever Christ have dyed , that will not serve the turne ; but if Christ be food , if he be not eaten , if he be a garment , and not be put on , if Christ be a foundation , if we doe not build on him , what benefit is it to us ? Therefore those that have not been brought by the Spirit of God , to communion with Christ , alas , they are under the wrath of God , however God doth use them , as Princes doe Traytors in the Tower , he gives them the liberty of the prison , yet the sentence of death is not revoked ; all the delights of a Prisoner in the Tower , doth not content him , he knowes he is in ill tearmes with his Prince : so till wee have made our peace with God , by hearty confession of our sinnes , by shaming of our selves by a particular faith , beleeving the forgivenesse of our sinnes , and a resolution against all sinne , for the time to come , alas wee have not sued out our pardon , all our delights are but as those of a prisoner in the Tower. Therefore , aske thy soule ; hast thou sued out thy pardon ? is there reconciliation wrought betweene God and thee , and accounts made even ? If we confesse and forsake our sinnes , we shall find mercy ; it is the Word of the God of heaven , who is truth it selfe , he hath pawned his fidelity and truth on it , to forgive us , if wee confesse , hee is content to be thought unjust and unfaithfull , if he doe not forgive , if wee ingenuously without all guile of spirit , lay open our sinnes , and take shame to our selves . If wee doe not make our peace with God , 2 what a case are we in ? God himselfe ere long , will appeare our enemy , Christ , whom we thinke will save us , will be our Judge , and a terrible Judge , the Lambe will be angry ; Who shall cover us from the wrath of the Lambe ? we thinke of Christ , as an innocent meeke Lambe onely , that will not be angrie . The rebellious Kings and Potentates , that ●ight against Christ and his Church , they thinke to trample on Christ and his Gospell ; but the time will come , when they shall desire the mountaines to cover them , and if his wrath be kindled , Psal. 2. Who shall abide it ? hee speakes there of Christ , 3 Happy are they that trust in him . As for the Holy-Ghost , how can they looke for comfort from him ? they have grieved him , therefore hee will grieve their conscience . The Holy-Ghost , as he is the God of all comfort and consolation , so he is the ground of all terrour to wicked men , when he hath knocked at their hearts , by the ministery of his Word to open , and to let him in , but they would not . And the Angels are ready executioners of Gods vengeance , upon any occasion : 4 and others creatures , wayte but for a command from God , to execute his wrath upon sinners , the heavens are ready to raine upon them , as in the flood , and the earth is ready to swallow them , as it did Corah ; the beasts that carry us , the creatures wee use , waite for a command from God to destroy us , our meate , to choake us , the ayre to infect us , the water to drowne us , they are all ready to serve the Lord of Hosts , against his enemies , as hee saith , Isay 1. Ah I will be avenged on mine enemies . Indeed here God shewes his patience : and our long life , that we thinke a great favour : It is a treasuring up of wrath , against the day of wrath : and then when Gods wrath comes , at the day of Judgement , when God hath forsaken sinfull men , when God the Judge of all , hath said , depart ye cursed , no creature shall minister them the least comfort , the Sunne shall shine upon them no more , the earth shall beare them no longer , as wee see Dives , hee had not a drop of water to comfort him in those flames , therefore if wee be not at peace with the Lord of Hosts , every creature is ready to be in armes against us . As for the Devils , 5 they will be ready to be tormentors , they that are incentives to sinne , will be tormentors for sinne afterwards . As for the Church , 6 what comfort can a wicked man looke for from the Church , whom he hath despised , and whose Ministery he hath rejected . And for the damned spirits , 7 they are all in that cursed condition , with himselfe , therefore Where shall the ungodly appeare ? ere long whence shall hee hope for comfort ? neither from God , nor Angels , nor Devils , nor wicked men , nor good men , none of them all will yeeld him a dram of comfort . Let us not therefore delude our selves , but get into Christ , get into the Arke in time , that when any publike calamity shall come , wee may be safe in Christ , if wee be at peace with God , by repentance of sinnes , and by faith in Christ , every thing will minister thoughts of comfort to us ; we cannot thinke of God , but as our Father , of Christ as our Redeemer , and reconciler , that hath brought God and us together , the Holy-Ghost takes upon him the terme of a comforter for such ; Angels , they are ministring Spirits ; as for the Church it selfe , Gods people , they all have a common stocke of prayers for us , every one that saith , Our Father , thinks of us , and all other things , they are at peace with us , as Iob saith● , The stones in the street , nay the stone in a mans body , the terrible pangs that comes from that disease , they have a blessing upon them ; in the greatest extremities , a soule that is at peace with God , however God doe not deliver him from the trouble , yet he delivers and supports him in the trouble , and as the troubles increase , so his comforts increase , and the very troubles themselves are peace with him , all worke for the best to them that love God. And in the greatest confusions and tumults of States , yet the righteous is affraid of no ill tydings , Psal. 112. Because his heart is fixed upon Gods love in Christ. The wicked , when warre and desolation , and signes of Gods anger appeare from heaven , they shake as the trees of the Forrest , as a wicked Ahaz , Isay 7. as Belshazzer , when there is but a feare of trouble ; how did he know that the hand-writing was against him ? it was nothing but this naughty conscience , hee knew not what it was , till it was expounded ; so when any troubles comes upon wicked men , their consciences upbra●d them with their former life , their knees knocke together , and they grow pale as Belshazzar ; oh the misery of a man , that hath not made his peace with God in the evill day , and the comfort of a man that hath ! there is the difference betweene godly , and ungodly man , consider them in calamities , the one is at peace with God , in the middest of all calamities and troubles , nay , as I said , even troubles themselves are peaceable to him . Yea when death comes , which is the upshot of all , the sting of it is taken away , and it is for our greatest good : he that hath made his peace with God , hee can say with old Simeon , Lord , now let thy servant depart in peace , for mine eyes have seene thy salvation ; mine eyes have seene Christ with the eye of ●aith , he is willing to yeeld his soule to God , because he is at peace with God , their graves are their beds , and their soules rest with God , they dye in peace , and commend their soules to God , as to a faithfull Creator , with a great deale of confidence , as Saint Paul saith , I have fought the good fight , I have kept the faith , I have runne my race , henceforth is reserved for me a Crowne of righteousnesse , and not for me onely , but for all those that love the blessed and glorious appearing of Christ : oh the comsort of a gracious soule , in the houre of death , that hath made its peace with God : when the King of feares , death , shall looke with a gastly terrible looke upon men , that have not made their pea●e ; but to the other , it is the end of misery , the in let to eternall happinesse , Blessed are those that dye in the Lord , in the peace of the Lord , They rest from their labours , from the labour of sinne , of callings , of afflictions , there is no resting till then . Saint Paul himselfe was troubled with the remainders of sinne , with afflictions , and troubles of his calling , but blessed are they that dye in the peace of God in Christ , they rest from their labours . And after death , what comfort are those in , that have made their peace with God in Christ ? then their Saviour is to be their Judge , hee that makes intercession for them in heaven , will be their Judge , and will the head give sentence against the members , the Husband , against the Wife and Spouse ? oh no ; therefore the godly have comfortable and sweet thoughts of those blessed times , that astonisheth wicked men , they have a glorious expectation of the times to come , they cannot thinke of death and judgement ( when their soules are in a good frame ) without much comfort ; Lift up your heads , for your redemption drawes neere . Therefore let us not conceive sleightly of this peace , it is not a freedome from petty ills , and an advancement to a little good , but it is a freedome from ills , that are above nature , from the wrath of God , before which , no creature can stand , no , not the Angels themselves , from hell and damnation , the curse of God , from the Kingdome of Satan , it is a freedome from that condition , that all the powers of the world shall tremble at : how can they stand before the Anger of God ? and it is an advancement to the greatest good , a freedome from bondage , an advancement to Son-●hip ; therefore let us have high thoughts of this peace , as the Angels had , when they sang , Glory to God on high , on earth peace . Good will towards men . Divers Copies have it otherwise , On Earth peace to men of good will ; some have it ; Good will towards men ; the sence is not much different : Peace on earth , To men of Gods good will , of Gods good pleasure ; that God hath a pleasure to save , or good will towards men , of Gods good pleasure , Peace on earth , to men of Gods good will and pleasure , or Gods good pleasure towards men . Good will towards men . This is the spring and roote of all : the Angels begin with , Glory to God , and then they come to peace among men , because without peace and reconciliation with God , the heart of man cannot be inlarged to glorifie God : the Angels would have men glorifie God , as well as themselves , therefore they desire peace on earth , that God may be glorified in heaven . Now there is no peace , but issues from grace , grace is Gods free good will and pleasure , therefore the Angels say , Good will towards men . The holy Apostles , they could not have better teachers for their salutations in their Epistles , then to learne of the Angels , as you have Saint Pauls Prefaces , the same with this Evangelicall celebration , and gratulation here to men , Grace , mercy , and peace ; so here , Peace on earth , good will towards men ; onely the Apostles they begin , Grace and peace , and here the Angels , Peace and grace ; but the meaning of the Angels and Apostles , is all one : for the Angels , when they wish peace on earth , they goe to the spring of it , Good will towards men ; the Apostles , they begin with grace , the spring , and then goe to peace after . Good will towards men . The words need not further to be explicated there is no great difficulty in them , the points considerable are these . God now hath a gracious good will towards men . This good will , is the foundation of all good . And this is founded upon Christ. The first of these I will but touch , because it doth but make way to the other . God , shewes now good pleasure towards men . The love that God beares towards man , hath divers termes , from divers relations , as it is a propension in him to doe good , so it is love . As it is his free , so it is his good pleasure or grace , as it is to persons in miserie , it is mercy . The fountaine of all is love . But as the object is diversely considered , so the termes be divers , good pleasure and grace imply freedome in the party loving , and mercy implies misery in the party loved . Now this free good will and grace , it is towards Men , towards man-kind , hee saith not , towards Angels ; it is more towards men , then ( even ) to good Angels ( in some sort , ) for now man is taken to be the Spouse of Christ , good Angels are not so : neither is it good will to evill Angels , for their state is determined , there is no altering of their condition : therefore God is called Philanthropos , not Philangelos ; and the Scripture calls this Philanthropia , the love that God hath shewed to men in Christ. Therefore wee should have thoughts of God , as gracious , loving our nature , more then the Angelicall nature in some respects . And learne this for imitation , to love mankind . God loved mankind , and surely , there is none that is borne of God , but hee loves the nature of man , wheresoever hee finds it , hee will not stand altogether , whether it be good or bad , &c. But because we are now in the way , and our state is not determined , and because God loves the nature of man , therefore every man that hath the Spirit of God , loves mankind , he will labour to gaine Turkes , or Indians , &c. if hee can , because hee loves the very nature of man , but I passe from this point to the second . This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Good will of God , to restore lapsed man , by the sending of his Sonne , is the ground of all good to man , and hath no ground but it selfe . Gods grace and love to the creature , is altogether independant , in regard of the creature , God fetcheth not reasons of his love from the creature , but from his owne bowels . What can he foresee in persons that were dead ? nay , in persons that were in a contrary disposition to goodnesse ? there is nothing but enmity in our nature , to supernaturall goodnesse , can God foresee grounds of love in enmity ? As Moses tels the people of Israel in divers places , Deut. 7. and 8. That it was not for any foresight of good in them , they were the stubbornest people under heaven ; therefore God , to shew his free love , hee chose a stubborne people , and singled them out to be the object of his mercy : so God oftimes takes the unlikeliest then in the world , and passeth by many , otherwise of sweete natures : so wee see , even the meanes themselves , they are of Gods free mercy and love . We have whatsoever we have , by vertue of the Covenant : for what could wee looke for from God but in Covenant , wherein he hath bound himselfe ? now since the fall , this Covenant is called , the Covenant of grace : That now , if we believe in Christ , we shall not perish , but have life and salvation : in all the parts of it , it is of Gods free grace and good pleasure . What is the foundation of the covenant ? Christ , Christ is of free grace , God so loved the world , that he gave his onely Sonne . There is nothing freer then gift , Christ is a gift , the greatest gift , he came freely from God , he gave him to death for us all , Rom. 8. And then whatsoever good thing wee have in Christ , it comes freely too , hee that gave Christ freely , shall hee not with him give us all things too ? Then the very grace to keepe the covenant , repentance and faith , they are the gift of God , I will take away your stony heart , and give you new hearts , and cause you to walke in my statutes ; I will circumcise your hearts : so the grace to walked in the covenant of grace , it comes from God , God doth his part , and ours too , to shew not only , that the covenant of grace is a covenant of wondrous love , to give us grace here , and glory herafter : but that the foundation is of grace , and the performance on our part is of grace : nay , it is of grace , that hee would enter into covenant at all , hee humbled himselfe wondrously , to vouchsafe to enter into covenant , it was humiliation on Gods part , and exaltation to us , therefore as it is in Zacharie , we may cry , Grace , grace , there is nothing but grace , and free love , in the whole carriage of our salvation . If whatsoever good come to man , be meerely from Gods good will ; let us emptie our selves , and give him the glory of all ; it is easily spoken and heard , but not so easily done , for man naturally is proud , and for flesh and bloud , to bee brought to goe out of it selfe , and acknowledg nothing in it selfe , to give the glory of all goodnesse , and happinesse to Gods free grace , and goodnesse , it is hard to bring proud nature to doe this ; but we must begge grace of God , to worke our hearts to this , more and more , to empty our selves of our selves , and to give God the glory of all : But , I come to the last point , because I would end this text at this time . This free love and grace of God , is onely in Christ. Therfore the Angels pronounce it now at the birth of Christ , Good will to men . All these agree very well , Ch●●sts free grace , and faith . For what wee have by grace , wee have onely by Christ , because he hath given satisfaction to Gods Justice , that so grace may be conveyed , and derived unto us without prejudice to any other Attribute in God , and then the imbraceing power , and grace in us is faith : so these three agree , I say , whatsoever wee have from Gods free love now , wee have it in Christ , the free love of God is grounded in Christ , wee in our selves , especially considered in the corrupt masse , cannot bee the object of Gods love , God cannot looke upon us , but in him , the best beloved first ; therefore all is Christ , in the carriage of it , wee are elected in Christ , called in Christ , justified by Christ , sanctified by the Spirit of Christ , glorified in Christ : We are blessed with all spirituall blessings , in heavenly things in Christ. This is my beloved Sonne , I am well pleased in him , it is the same word there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In whom I delight , Isay , 42. Out of which the Father takes his speech , This is the Sonne I delight in . Now , all Gods delight , is first fixed in his Sonne , and in us , because we must have communion with the Sonne : so the first object of Gods free love is Christ , and then he lookes upon us in him . The Trinity have a wondrous complacencie in looking upon mankind : now in Christ , God loves us , as redeemed by Christ , Christ loves us as electe● by the Father , and given by the Fathers choyce , to him to redeeme ; the Holy Ghost hath a speciall liking to us , as seeing the love of the Father in chusing us , and of the Son in redeeming us . And surely if wee would see likewise , those sweet interviewes , of God the Father , Sonne , and Holy Ghost , it should be our maine delight too , to see how God hath chosen us , and given us to Christ to save ; how Christ hath redeemed us , from this very respect , that the Father hath chosen us , and given us to him , as it is in Iohn 17. Thine th●y were , thou gavest them me , and how the Holy Ghost is a spirit of communion , the Communion of the Holy Ghost , that hath communion with the Father , and the Son , and issue● , and proceedes from them both ; how he witnesseth this love to our soules , and applies it to us ; the Holy Ghost applies all , the Father decreed and ordained all , the Sonne workes and dispenseth all ; the consideration of the point is wondrous comfortable . Whatsoever good will the Father hath to us , it is as we are in Christ. And why in Christ ? Because Christ is the first thing that God can love , hee is the onely begotten Sonne of God , whosoever is loved to glory in a spirituall order , is loved in the first beloved : Christ is loved of God , as the character of his owne image : the Sonne represents the Father , he is loved of God , as Mediator by office , so God lookes upon us in Christ , as the Sonne of his love , so he is called by Saint Paul , Coloss. 1. Then if we consider our selves , this must bee so , alas , we are not objects of Gods love in our selves , nor cannot be , but in some other that is loved first , for what are we ? and what is the glory to which God loves us ? To love such as wee , to such glory , and to free us from such misery due , it must be by another foundation then our selves , therefore Gods good pleasure is founded upon his Son Christ : this is a cleare point , the Scripture beates much upon it , hee is our elder brother , and wee must bee conformed to him . To make some use of it . First of all then we see here , that all that are not in Christ , lye open to the vengeance , and wrath of God : his good wil towards men , is only in Christ. Againe , if all Gods good will and pleasure , be in Christ ; as our high Priest , without whom we can offer no sacrifice , as wee know whatsoever was not offered by the high Priest , it was abhominable . Therefore wee should looke to God in Christ , love God in Christ , performe service to God in Christ , pray to God in Christ , give thanks to God in Christ , desire God in Christ , to to make all things acceptable for Christs sake , because it is in Christ that God hath any good will , and pleasure to us . It is a point of marvellous comfort , that Gods love and good pleasure , is so well founded , as in Christ ; he loves Christ eternally , and sweetly , and strongly , is not Gods love to us the same ? doth he not love us , with the same love that hee loves his Son ? he loves his mysticall body with one love , that is Christ , head , and members , Iohn 17. That the love thou bearest to me , may bee in them ; what a sweet comfort is this ? God loves Christ , and me with one love , he loves me strongly , and sweetly , and constantly , as hee doth his owne Sonne , his love to me is eternall , because the foundation of it is eternall , it is founded upon Christ. The love of a Prince , if it be founded on a Favourite he loves dearely , must needs be firme , and strong . Now Gods love to Christ , is ardent and strong , and sweet , as possibly can be conceived , therefore it is so to us , his good will to us being founded on Christ. Why should a believer feare that God will cast him away ? he will as soone leave his love to his owne Sonne , as to us , if we continue members of his Sonne , it is an undefeasable love : it is a point of wondrous comfort , What shall separate us ( saith the Apostle , Rom. 8. ) from the love of God founded in Christ ? neither things present , nor things to come , nor life , nor death , nor any thing ; many things may sever the soule , and body , but there is nothing in the world , but sinne , that shall sever , either soule or body , from the love of God in Christ , because both body and soule , are members of Christ , therefore let us treasure it up , as a point wondrous comfortable . To come to an use of tryall , how shall wee know wither Gods good will be to us in Christ , or no ? how shall I know that he loves my person , that I am in the state of grace and love with him . The Holy Ghost must ascertaine this : for as the worke of salvation was so great , that onely God could satisfie God , so the doubts of mans heart , and the guilt of his conscience , when it is upon him , and the feare of Gods wrath , upon just guilt , is such , that God must assure him , that God is reconciled to him , God the Sonne must reconcile God the Father , and God the holy Ghost , must seale and ascertaine this to the soule . The soule will never bee quiet , before it see and know in particular , God reconciled in Christ ; the Spirit that is God , that is above conscience , must seale it to the Soule , being above conscience , he can set downe and quiet our conscience . Now this Spirit that worketh this in us , and assures us of Gods good pleasure , it alters and changeth our dispositions , that wee shall have a good pleasure in God , for there is a mutuall good pleasure , God hath a good pleasure in us as his , and we have a good pleasure in God , wrought by the Spirit ; the Spirit not onely witnesseth , but worketh this sweet , and gracious disposition to God , God delights in us , and we in God , God delights in the Church above all things , the Church is his wife and Spouse , his body , his friends , his children , and those that have the Spirit of God , delight in them too : Psal. 16 , All my delight is in the excellent , and Pro. 8. My delight is in the Sonnes of men , saith Christ ; which he shewed , by taking the base nature of man upon him : so all that have the Spirit of Christ , delight in the Church and people of God , All my delight is in the Saints on earth : God saith , his delight is in his Church , Hos. 2. So all that have the Spirit of God , they delight in the people of God. God delights in obedience , more then Sacrifice : Gods people that he delights in , they yeeld their bodies and soules a Sacrifice to God , Rom. 12. They will seeke out what is well pleasing , and acceptable to God : God accepts them in Christ , and he is acceptable to them in Christ Iesus , and they seeke out what pleaseth him , and is acceptable to him : as the sonnes of Isaac , sought out what might please their old father , what he could relish , so Gods children seeke out , what duties God relisheth best . Thanksgiving is a Sacrifice , with which God is well pleased : is it so ? then they will seeke out , that that may please him ; God by his Spirit will worke in them a disposition , to please him in all things , therefore the people of God , are said , to bee a voluntary , free people , zealous of good workes , being set at liberty , the Spirit infusing and conveying the love , and good pleasure of God in Christ to them , it sets their wils at liberty , to devise to please God in all things , they have as David prayes , Psal. 51. A free Spirit . As God , not out of any respect from us , but freely from his owne bowels loved us , and gave Christ to us , and delighted in us , so the soule freely without any base respects , loves God againe . Those therefore that doe duties for base aymes , and forced , as fire out of a flint , not as water out of a spring , that duty comes not naturally and sweetly from them , God hath no pleasure in them , because they have none in God , but the good they doe is extorted , and drawne from them . Let us try our selves therefore , if wee have tasted Gods good will towards us , we will have a good pleasure to him againe , whatsoever is Gods pleasure shall be our pleasure , what pleaseth him , shall please us . If it please him to exercise us with crosses , and afflictions , and losses , what pleaseth God shall please me , for when he hath once loved me freely in Christ , every thing that comes from him , tastes of that free love , if hee correct me , it is out of free love and mercie , all the wayes of God are mercy and truth , his way of correction and sharp dealing , it is a way of love , and free mercy , therefore , if it please him , it shall please me , my will shall be his will. Againe , if wee finde the free love of God to us in Christ , it will quicken us to all duties and strengthen us in all conditions , but these evidences shall suffice ; let us search our hearts how we stand affected to God , and to the best things wee delight in them , if God delight in us . And if wee doe not find our selves yet to be the people of Gods delight , towards whom , God hath thoughts of love , ( as the Prophet speaks ) what shall we doe ? Attend upon the meanes of salvation , the Gospell of peace , and reconciliation , and wayte the good time , and doe not stand disputing : this is that that hinders many , their disputing and cavilling , that perhaps God hath not a purpose to save me , and that the greatest part of mankind goe the broad way , &c. Leave disputing , and fall to obeying : God hath a gracious purpose , to save all that repent of their sinnes , and believe in Christ , this is Gospell , I will leave secret things , they belong to God , revealed things belong to me ; I will desire of God his Spirit , to repent of my sinnes , and to believe and cast my selfe in the armes of his mercy in Christ , and then let God doe as hee please ; if I perish , I will perish in the armes of Christ : let us labour to bring our hearts to waite in the use of the means , for Gods good Spirit to inable me to see my state by nature , and to get out of it , by casting my selfe upon Gods love in Christ. And object not the greatnesse of any sinne , to hinder the comfort of Gods mercy , it is a free mercy , the ground of it is from himselfe , and not from thee . It was free to Manasses , that had sinned , no man more , being a King , and being the sonne of a good father , his sinnes spread further then ours can doe , answerable to the greatnesse of his person ; being an infinite and free mercy , it extends to the greatest sinners : let no man pretend any sinne or unworthinesse , if he seriously repent , if any sinne or unworthinesse could keepe it backe , it were something , but it is a free mercy and love from Gods owne bowels in Christ. And consider how God offers this in the Gospel , and layes a command , it is thy duty to have a good conceit of God in Christ : We ought not to suspect a man that is an honest man , and will God take it wel at our hands to suspect him , that he is , so and so ? he maks a shew of his love & mercy in Christ , but perhaps he intends it not : put it out of question by believing : if thou have grace to believe the mercy of God in Christ , thou makest thy selfe a member of Christ , and an heire of heaven : thou questionist , whether thou bee one that Christ dyed for , or no ? believe in him , and obey him , and thou puttest that question out of question : thou doubtest whether God love thee or no ? cast thy self upon the love of God in Christ , and then it is out of question : whosoever hath grace , to cast himselfe upon the free love of God , he fulfils the covenant of grace : stand not disputing and wrangling , but desire grace to obey , and th●n all questions concerning thy eternall estate , are resolved , all is cleare . If these things will not move you , then let all men know , that live in a sinfull condition , that they had better have lived in any part of the world , then in these glorious times , and places of light : for when they heare the love of God in Christ , laid open to them , if they will come in , and receive Christ , and cast themselves upon him , and be ruled by him , and they will not , it shall be easier for Sodome and Gomorrha , for Jewes , and Turkes , and Pagans , and those that worship Devils , then for us : for when God offers his free love and mercy in Christ , if we will entertaine it , and we will none of it , then justice alone shall not condemne us , but mercy shall condemne us ; wee will none of mercy . There is not the worst man , but would have pardoning mercy ; hee is content to have God pardon his sinne , but hee will not take the whole mercy , and love of God in Christ , curing , healing mercy : there are those that live in filthy courses , in prophanenesse , in swearing , &c. it is food to them to be malicious , to deprave the best things : Serpents feed on poyson . They are content to have their sinnes pardoned , if God will let their filthy nature alone their poysonfull , blasphemous disposition , that , exalts it selfe against God , and let them goe on in their course , they will have one mercy , but not another ; but wee shall never be saved without entire mercy , healing as well , as pardoning , whom God loves , hee doth not onely pardon their sinnes , but heales their nature , and makes it like unto Christs , holy and pure . Those that have not the Spirit in them , desiring , altering , and changing , and healing grace , as well as pardoning grace , they are hypocrites . Let us remember this especially , because it is most usefull , and most men are deceived in this , they thinke , oh God is mercifull , and his love is free in Christ , and though I be unworthy , yet God will have mercy upon me ; but hast thou a secret desire , to partake of Gods whole mercy and love , to make thee good as well as to make thee his sonne , and intitle thee to heaven , to have thy nature altered , to see the deformity of sinne , and the beauty of grace ? if thou hadst rather to have the Image of God upon thee , more then any favour in the world , that thou hadst rather be free from the bondage of sinne , then any other deliverance ? if it be thus thy state is good . To hasten , considering Gods free love , opened now in Jesus Christ , I beseech you , let us study Christ , and labour to get into Christ , daily more and more , that wee may be members of Christ , and desire God , daily more and more , to reveale himselfe in Christ to us , that we may see his face in Christ , that wee may know him , in the sweet relations , hee hath put on him in the Gospell . To know God in generall as a Creator , and doing good , &c. the Heathens did that by the light of nature , but we should labour to ●ee him in the face of Christ , that is , to see him appeased , and loving us , wishing us well , concerning eternall glory , that must be by the light of the Gospell , and by the Spirit : therfore in hearing of the Word , and reading , and meditating , desire God above all , to reveale by his Spirit , his grac●ous face in Christ , that in Christ we may see him as a Father , as a Husband , as a Friend , in those sweet relations of love that he hath taken upon him . It should be our daily desire of God , to manifest his love more to us in Christ Iesus , then in any other fruits of his love : for there be common fruits , as to give us health , and friends , and liberty , and quiet governement , which are great favours , that we see denyed to many nations : oh ! but the soule that is touched with the spirit of God , and the sence of his owne condition by nature , is thus disposed ; Lord I desire , that thou wouldest shew the fruits of thy love to me , but I desire not so much those common fruits , that the reprobates may have as well as I : oh ! shew me by thy holy spirit , that thou hast a particular , and peculiar love to me in Christ , and for this end , give me grace to know the mistery of Christ , more and more , & the mystery of my naturall corruption ; that knowledge , that may drive me to make much of thy love , and grace in Christ. Now the Spirit , that knowes the deepe things of God , the depth of Gods love to any one in particular , and the depth of our hearts , if we begge the Spirit , to reveale the good pleasure of God to us ; in time God will shew unto our soules , that he delights in us , and that he is our salvation , this shewes , that the soule is an excellent temper , that it sets a right price and value on things , that it prizeth Gods favour above all things , that is the nature of faith , for what is faith , onely to believe in generall , that Christ dyed , & c ? No , but to esteeme Gods love better then all the world : for Gods love is entire in pardoning , and curing too , by this the soule is raysed up , to esteeme the love and mercy of God , in pardoning , and healing sinne , above life it selfe , Psal. 63. Thy loving kindnesse is better then life . To conclude all with this one motive , the loving kindnesse of God , when wee have it once , it is no barren complementall kindnesse , it is a loving kindnesse , that reacheth from everlasting to everlasting , from Gods love , in chusing to his love , in glorifying us : it is a love that reacheth to the filling of nature , with all the happinesse it is capable of . In this world , in all misery , one beame of Gods loving kindnesse , will scatter all clouds whatsoever : what raised the spirit of Daniel in the Lions Den , of the three young men in the middest of the Furnace , of St. Paul in the Dungeon ? the beames of Gods love in Christ , brake into the prison , into the Dungeon , a few beames of that , will enlarge the heart more , then any affliction in the world , can cast it downe . It is excellent that Moses saith , Deut. 33. The good pleasure of him that dwelt in the bush ; &c. You know that God appeared in the bush , when it was flaming , the flaming bush shewed the state of Israel , in the middest of the Furnace of persecution , yet notwithstanding , the bush was not consumed , why ? because the good will of God was in the bush ; so let us be in any persecution , put case wee bee like Moses bush , all on fire , yet the fire shall not consume , nor hurt us , why ? the good pleasure of him that dwelt in the bush is with us , in Isai 43. I will bee with thee in the fire , and in the water , not to keepe thee out , but I will be with thee in it , so that in the greatest persecutions that can be in the fiery tryall , as Saint Peter cals it , the good will of him that dwelt in the bush , will bee with us , so that wee shall not be consumed , though we bee in the fire ; afflicted , but not despaire , why ? the good pleasure of God dwels in the bush , in the Church ; in the middest of afflictions , and persecutions , hee is with us ; who can bee miserable , that hath the presence of God , the favour and good will of God ? but this shall be sufficient for this time , and Text. FINIS . THE CHVRCHES RICHES BY CHRISTS POVERTY By The late Learned and Reverend Divine , RICHARD SIBBS , Dr. in Divinity , Master of Katharine-Hall in Cambridge , and sometimes Preacher at GRAIES-INNE . Luke 9.58 . The Sonne of man hath not where to lay his head EPHES. 2.7 . That in the ages to come he might shew the exceeding riches of his grace , &c. LONDON , Printed by R. Badger for N. Bourne at the Royall Exchange , and R. Harford at the gilt Bible in Queenes-head Alley in Pater-Noster Row. 1638. THE CHVRCHES RICHES BY CHRISTS POVERTY . 2. COR. 8 , 9. For yee know the grace of our Lord Iesus Christ , that though he was rich , yet hee became poore for your sakes , that yee through his poverty might be rich . THE nature of man is very backward to doe good , our hearts being like to greene wood that hath but a little fire under it , that must bee continually blowne up : so those sparkes of grace that are in us must bee stirred up . Therefore the Apostle being to stirre up these Corinthians , to beneficence , and bounty towards the poore , he labours to enforce it by many reasons , in this , and the next Chapter . Man being an understanding creature , God would have what we doe in matters of religion to proceed from principles , becomming men , and christians , therefore hee sets us upon duties from reasons : and because examples together with reasons are very forcible , therefore the Apostle after many forcible reasons to bee liberall to the Saints , hee joynes examples , first of the Macedonians that were a poorer people , then the Corinthians to whom the Apostle now wrote : But because people are not so comfortably lead by the example of equalls , or inferiours ; they thinke it a kinde of upbraiding of them , accounting themselves as good , or better then they : therefore the Apostle leaves exhorting them from the example of the Macedonians that were poorer , and propounds an example beyond all exception , the example of CHRIST himselfe ; hee stirres them up to bounty , and goodnesse , by the example of him , who is goodnesse it selfe ; you know the grace of our LORD IESUS CHRIST , who though he were rich , he became poore , &c. As if hee should have said , if the example of the poore Macedonians will not moove you to give bountifully , yet let the example of our SAVIOUR ; hee was rich , yet hee became poore to enrich you , therefore you must not thinke much to bestow somewhat on his poore members . Examples have a very great force in mooving , especially if they bee examples of great persons , and those that love us , and we them , and that are neare us . The example of CHRIST it is the example of a great person , and one that loves us , and whom wee ought to love againe , therefore the Apostle propounds that . Hee might have alledged the precept of CHRIST : there are many commands that CHRIST gives of bounty , and liberality to the poore ; Bee mercifull as your heavenly Father is mercifull ; and give freely looking for nothing againe : and the poore yee shall have alwayes with you . But because example hath a more allureing power , it moves more freely : precepts have a more compelling force : therefore herein hee followes the streame of our disposition , which rather desires to bee easily drawne , then to bee forced , and pressed , hee brings not the precept but the example of CHRIST ; For you know the grace of our LORD IESUS CHRIST &c. The poynts considerable in the words are , First of all , that Christ was rich . There is no question to be made of this truth , Christ was rich , because hee was the second Person in Trinity , the Soone of God , the Heire of Heaven , and earth , rich every way : When he was poore , he was God then , though he covered his God-head with the vayle of humanity , with our base and beggerly nature that he took upon him , hee was alway rich . But especially this hath reference to what he was before he tooke our nature , he was rich , because he was God , and indeed God onely is rich to purpose , independently , and eternally rich . Riches imply ( among other things ) plenty , and plenty of precious , and good things , and propriety , they must bee good things that are our owne . Christ had plenty of excellent things , and they were his owne , he was not onely rich in treasure , as he saith , gold is mine , and silver is mine , but heaven and earth that containes all treasures are his : The earth is the Lords , and the fulnesse thereof , and it is he that made the heavens ; hee that made heaven and earth must needs be rich , nay if there were neede , he can make a thousand heavens , and earthes , hee is not onely mighty , but Almighty , not onely sufficient , but Al sufficient , he can doe what may be done , he can doe what he hath done , and more then he hath done , and more then we can conceive , hee can remove all difficulties that hinder him , he is rich in power , and wisedome , every way . The poynt is very large , but it is not so pertinent to the text to shew what he was in himselfe , but what hee was for our sakes , therefore I will bee shorter in it . Hence then you see that Christ was , before hee was exhibited , hee did good before he appeared , hee was rich before he tooke our nature upon him , hee was God before hee was man : Against the cursed heresie of Arius , ( which I will not now rake up againe ) but undoubtedly you see here a good ground of that grand Article of our faith , Christ was God before hee tooke our nature : hee came , therefore hee was before hee came , he was sent , therefore he was before he was sent , he was God , before hee was God manifest in the flesh ; In Phil. 2.6 ▪ it is largly , and excellently set downe . Let the same minde bee in you that was in Christ Iesus , who being in the forme of God , thought it noe robbery to bee equall with God , but hee was made of no reputation , hee tooke upon him the forme of a servant , and was made in the likenesse of man , hee was found in the fashion of man , he humbled himselfe , and became obedient to death , even to the death of the Crosse , therefore God hath highly exalted him , and given him a name above all names . It is a large Comment , and explication upon this text , hee was God , hee thought it no robbery to bee equall with God. The Divels ( which were Angels before they fell ) would be Gods by usurpation , and robbery , they were not content in the place they were in , but they would be Gods , independent of themselves , it was robbery for them to doe it , therefore from that high place of excellency they were throwne downe to the lowest hell , of Angels they became Divels ; but Christ was God , not by usurpation , and robbery against Gods will , but he was God by nature , hee was rich by nature , he thought it no robbery , no disparagment , nor usurpation to be equall with God , hee did God no wrong in it . Therefore when he became man , hee was not cast into these inferiour parts of the world , to punish him , as if hee had beene an usurper ; but it was a voluntary taking of our nature on him , being rich he became poore , and being in the forme of God , he made himselfe of no reputation ; If hee had usurped his Divinity , his abasement had beene violent against his will ; you see then that Christ was rich , as God. Therefore before hee tooke our nature upon him , hee was Mediator from the beginning , hee was yesterday to day , and to morrow , and the same for ever , as the Apostle saith , Hee was , and is , and is to come , hee was the Lambe slaine from the beginning of the world : For howsoever hee tooke our nature upon him , and paid the debt , yet hee undertooke the payment before the beginning of the world . A man may let a prisoner loose now , upon a promise to pay the debt a yeare after : so Christ undertooke to take our nature and to pay our debt in the fulnesse of time ; by vertue therefore of his future incarnation , hee was an effectuall Mediator from the beginning of the world . As we have now the fruit of his mediation though his death bee past , the act is past , but the fruit remaines : so that hee was a Mediator before hee came in the flesh , because hee undertooke to his Father to discharge the office . But Christ being God , was it needfull that he should become poore , might not an Angell , or some other creature have served for the worke ? No , God being rich must become poore , or else hee had not beene able to bring us backe againe to God ; It is an act of Divine power to bring us backe againe to God , and hee that shall settle us in a firmer state then we had in Adam , must bee God ; To stablish us stronger , and to convey grace to us , to make our state firme , onely God can doe it . There are some things in the mediation of Christ that belongs to ministery , and some things to authority , those that belong to Ministery , are to be a servant , and to die , and that he must be man for ; but there are some things belong to authority , and power , as to bring us backe to God , to convey his Spirit to preserve us from Sathan our great enemy , 1 for these workes of authority , it was requisite he should be God. In a word , the greatnesse of the ill we were in , required it : who could deliver us from the bondage of Sathan , but God ? he must bee stronger then the strong man that must drive him out : who could know our spirituall wants , the terrours of our conscience , and heale , and comfort them , but God by his Spirit ? Who could free us from the wrath of the great God , but he that was equall with God ? 2 And then in regard of the great good wee have by him , to restore us to freindship with God , and to preserve us in that state , to convey all necessary grace here , and to bring us to glory after , it was necessary he should bee God ; therefore he was rich , and became poore ; It is rather to bee admired then exprest , the infinite comfort that springs hence , that hee that hath undertaken to reconcile us , to make our peace , to bring us to heaven is God the second person in Trinity . All the three persons had a hand in this worke , God the father sent him , and the Holy Ghost sanctified that masse that his body was made of ; but hee himselfe wore the body . The father gives his sonne in marriage , the Sonne married our nature , and the Holy Ghost brings them both together , hee sanctified our nature , and fitted it for Christ to take , so though all three persons had a worke in it , yet God the second person of rich became poore ; And indeed who was fitter to bring us to the love of God , then he that was his beloved Son ? who was fitter to restore us to the Image of God , then he that was the Image of God himselfe ? and to make us wise , then he that was the wisedome of God himselfe ? there was infinite wisdome in this ; I will not be larger in that poynt ; Christ was rich . The next thing I observe is this , that Christ became poore . The poverty of Christ reacheth from his incarnation to his resurrection , all the state of his humiliation , it goes under the name of his poverty ; the resurrection was the first step or degree of his exaltation , he wrought our salvation , in the state of humiliation , but he applies it in the state of exaltation . 1 The incarnation of Christ it was an exaltation to our nature , to be united to God , to the second Person in Trinity ; It was a humiliation of God , for the divine nature so stoope so low as to be vayled under our poore nature , so that God could stoope no lower then to become man , and man could bee advanced no higher then to bee united to God , so that in regard of God , the very taking upon him of our nature , it was the first degree and passage of his humiliation . But when did he take upon him our nature ? 2 He tooke it upon him after it was fallen , when it was passible , obnoxious to suffering , not as it was in innocency free from all misery , and calamity ; but when it was at the worst . And he not onely tooke our nature , 3 but our condition , hee tooke upon him the forme of a servant , hee was not onely a servant in regard of God , but in regard of us ; for hee came into the world not to be ministered unto , but to minister , he tooke upon him our nature when it was most beggerly , and w th our nature he tooke our base condition . 4 Nay that is not all , he tooke upon him our miseries , all that are naturall , not personall , he tooke not the Leprosie , and the Gout , &c. but hee tooke all the infirmities that are common to the nature of man , as hunger , and thirst , and wearinesse , he was sensible of griefe . 5 He tooke upon him likewise our sinnes , so farre as there is any thing penall in sin in respect of punishment . You know there is two things in guilt , there is the demerit , and desert of it , and there is an obligation to punishment ; now the obligation to punishment hee tooke on him , though the merit , and desert hee tooke not , hee became sinne , that is , by sinne he bec●me bound to the punishment for sinne , he tooke not the demerit ; for in respect of himselfe he deserved no such death as he underwent . To cleare this a little further , hee tooke upon him our nature , that he might become sinne for us , he tooke upon him the guilt as farre as guilt is an obligation to punishment . The sonne of a Traytor , he looseth his fathers lands , not by any communion of fault , put by communion of nature , because hee is part of his father : so Christ tooke the communion of our nature , that hee might take the communion of our punishment , not of our fault ; as the sonne is no Traytor , but because hee is part of his father , that was a Traytor , by his nearenesse , and communion with his father , he is wrapped in the same punishment . In a City that is obnoxious to the Kings displeasure , perhaps there are some that are not guilty of the offence that the body of the City is , yet being all Citizens , they are all punished , by reason of their communion : so in this respect CHRIST became poore , hee tooke upon him our nature , and by communio● with that nature , hee tooke upon him whatsoever was penall , that belonged to sinne , though he tooke not , nor could take the demerit of sin . Hie was made sinne for us ; wee cannot have a greater argument of Christs poverty , then to bee made sinne for vs , sinne is the poorest thing in the world , and the cause of all beggery , and poverty , and misery : hee was made under the law , and so became a curse for us , hee was made sinne , a sacrifice for our sinne . In particular , hee was borne of a poore Virgin , and instead of a better place , hee was laid in an Inne , and in the basest place in the Inne , in the manger , As soone as hee was borne , his birth was revealed to poore Shepheards , not to Emperours , and Kings , not to C●sar at Rome , Then presently after his birth hee was banished together with his mother into Aegypt . When hee came home againe , hee was faine to be beholding to a poore woman for a cup of water , Ioh. 4. when hee was thirsty . Againe , when he was to pay tribute , he had not wherewith to pay it , but was faine , ( as it were ) to be heholding to a fish for it . And though he made heaven , and earth , yet he had no habitation of his owne ; The Foxes had holes , and the Birds of the ayre had nests , but the Sonne of man had not where to lay his head . When hee was to ride in pompe to Ierusalem , he had not a beast of his owne , hee was faine to send for , and ride upon another mans Asse , all his life it was a state of poverty . He was poore in death especially : for when life is gone , all is gone , he gave himselfe to death for us : in death he was poore every way , they stripped him of all his cloathes , he had not so much as a garment to cover him : he was poore and destitute in regard of friends , they all for sooke him when hee had need of them most of all , as he foretold that they all should leave him . And as he was thus poore in respect of his body , and condition ; so he was poore in soule ( in some respects ) and indeed the greatest poverty was there , for the greatest riches that Christ estemed , it was the blessed communion that hee had with his father , which was sweeter to him then all things in heaven , and earth , when his father hid his face from him , that he felt his displeasure ( becomming our surety ) in the garden before his death , the sense of Gods displeasure against sin affected him so deeply , that he sweate water and blood , he was so poore ( wanting the comfort of his fathers love ) that an Angell , his owne creature was faine to come , and comfort him . And at his death when he hung upon the Crosse ( besides the want of all earthly comforts ) wanting the sense of that sweet love that he alway enjoyed before , it made him cry out , my God , my God , why hast thou forsaken me ? not that indeed God had forsaken him , in regard of protection , and support , or in regard of love , and favour ; but in regard of solace , and comfort that he felt before , in regard of the sense of divine justice being then upon him that stood surety for sinne . When he was dead he had no Tombe of his own to lie in , hee was faine to lie in another mans Tombe , and then he was held under the captivity of the grave three dayes , so that from his birth to his death , there is nothing but a race of poverty . And ( which adds to this abasement of Christ ) it was from an excellent condition to so low a state ; as we say , It is a miserable thing for a man to have beene happy , it makes him more sensible of his misery , then in other men : for Christ who was alway in the presence , and favour of heaven , to come into the Virgins wombe , for him to stand in neede of the necessities of this life , for life to die , for riches to become poore , for the glory of heaven , and earth to be abased , for the Lord of all to become a servant to his owne servants , it must needs been great abasement to him that was so highly advanced to become so poore . But though Christ became thus poore , yet hee ceased not then to be rich , but that his riches was vayled with our flesh . The Sunne though he bee kept from our sight by clouds , he is the Sunne still , and hath his owne proper lustre still , hee is as glorious in himselfe as ever he was , though he be not so to us : so Christ vayled his divinity under our humane nature , and vnder our misery , hee became man , and a curse , therefore though hee were the Sonne of righteousnesse , glorious in himselfe , yet to appearance he was otherwise , he became poore . The Papists would have him a begger . Bellarmine to countenance begging Fr●e●s , would have Christ to bee so ; it is a disgracefull false conceit . If wee divide his life before hee was thirty yeares old that hee was invested into his office , he lived with his parents in that calling , and submitted to them , he was no begger ; afterward he lived by ministring the Word of God , and this was not Eleemozinarie , but honour : it is not Charity that is given to Governours ( especially Ministers ) it is not aimes to receive temporall things for spirituall , but it is due : Besides , he had somewhat of his owne , hee had a bagge ( and Iudas was good enough to carry it ) hee gave to the poore , therefore he was not a begger : for he that came to fullfill the law would not breake the Law. The law forbids beggers , it was one of Moses Lawes . There shall not be a begger among you ; so much breifly for that , Christ was rich and became poore . The next point , is the parties for whom this was . For your sakes . Why doth not the Apostle say for our sakes , and so take himselfe in the number ▪ He applies it to serve the Argument in hand , being to stirre up the Corinthians to bounty , hee tells them Christ was poore for their sakes , that they might bee assured of their salvation by Christ ▪ that his example might be more effectuall : the example of those whom wee have interest in is effectuall , therefore he saith , for your sakes hee became poore . This should teach us when we speak of Christ to labour for a spirit of application , to appropriate Christ unto our selves , or else his example will not move us ; as without application wee can have no good by him , so we can have no comfort by his example , it is not prevalent , unlesse wee can say as the Apostle to the Corinthians here , for your sakes . Againe for your sakes , not for himselfe , he became not poore to make himselfe richer , hee did not merit for himselfe , what neede hee ? for by vertue of the union of the humane nature with the God-head , heaven was due to him at the first moment , as soone as hee was borne ; what should hinder him ? had he any sin of his own ? No , there was nothing to keepe him from heaven , and all the joy that could be , in respect of himself : but he had our salvation to worke , he had many things to do , and suffer , and therefore of his infinite goodnesse he was content that that glory that was due to him should be stayed , he became a servant to appease his Fathers wrath for us , and procure heaven for us , for us men , for us sinners , as it is in the ancient Creed , and as the Prophet saith , to us a Child is borne , to us a Sonne i● given : for us he was borne , for us he was given , for us he lived , for us he died , for us he is now in heaven : for us he humbled himselfe to death , even to the death of the Crosse , to a cursed death . Therfore when we heare of Christs poverty , let us think , this is for me , not for himselfe , & this will increase our love , and our thankfulnes to him . Againe , it was for us , for mankinde , not for Angels , for when they fell , they continue in that lapsed state for ever ; this advanceth Gods love to us more then to those noble creatures the Angels , who remaine in their cursed condition to all eternity . The end of Christs becomming poore . That wee through his poverty might bee made rich . How are wee made rich by the poverty , and abasement of Christ ? By the merit of it , and by efficacy flowing from Christ : for by the merit of Christs poverty , there issued satisfaction to divine justice , and the obteyning of the favour of God , not onely for the pardon of our sins ; but favour and grace to bee entituled to life everlasting : and then by efficacy we are enriched by the power of his spirit , who altereth , and changeth our natures , & makes them like to the divine nature . But more particularly , what be the riches that we have by the poverty of Christ ? First our debt must be paid before wee could bee enriched , wee are indebted for our soules , and bodies , wee did owe more then wee were worth , we were under Sathans kingdome ; therefore Christ discharged our debt . 1 There is a double debt that he discharged , the debt of obedience , & the debt of punishment , Christ satisfied both , for the debt of obedience , he fulfilled the law perfectly , and exactly for us , and for the debt of punishment hee suffered death for us , and satisfied divine justice , so by his poverty wee are made rich , by way of satisfaction for our debts . And not onely wee are made rich by Christ paying of our debts , but he invests us into all his owne riches , he makes us rich , partly by imputation , partly by infusion . By imputation , his righteousnesse , and obedience is ours , his discharge for our debts is imputed to us , and likewise his righteousnesse for the attaining of heaven : he having satisfied for our sinnes , God is reconciled to us , and thereupon we are justified , and freed from all our sinnes , because they are punished in Christ : for the justice of God cannot punish one sin twise , so we come to bee reconciled , because we are justified , and we are justified from our sins , because Christ as a surety hath discharged the full debt . And hence it is that wee are freed from all that is truely ill , from the wrath of God , and eternall damnation , and freedome from the greatest ill , hath respect of the greatest good : for what had we beene , if we had lien under that cursed condition ? But Gods workes are compleat , hee workes like a God , therefore we are not onely freed from evill in justification , but intitled to heaven , and life evelasting . And then he makes us rich by infusion of his holy Spirit , by working all needfull graces of sanctification in us , for by the vertue of Christs death the spirit is obtained , and by the spirit our natures are changed : so wee have the riches of holinesse from Christ , the graces of love , of contentment , of patience , & courage , &c. of his fulnesse we receive grace for grace , grace answerable to the grace that is in him , the same spirit that sanctified his humane nature , and knit it to his divine , it sanctifieth his members , and makes them rich in grace , and sanctification which is the best riches . Then againe , wee are rich in prerogatives , we are the sonnes of God by adoption , what love ( saith the Apostle ) hath the Father shewed , that wee should be called the sonnes of God ? and this wee have by the poverty of Christ : whatsoever Christ is by nature , we are by grace ; he is the Sonne of God by nature , we are his sonnes by grace ; and being sons , we are heires , heires of heaven , and heires of the world , as much as shall serve for our good , all things are ours by vertue of our adoption , because we are Christs , and Christ is Gods : there is a world of riches in this , to be the sonnes of God. And what a prerogative is this , that we have liberty , and boldnesse to the throne of grace , as it is Ephes. 3. that wee have boldnesse to appeare before God , to call him Father , to open our necessities , to fetch all things needfull , to have the eare of the King of heaven , and earth , to be favourites in the court of heaven ? every Christian may now goe boldly to God , because the matter of distance , our sinnes , which make a separation betweene God and us , they are taken away , and the mercy of God runs amaine to us , our nature in Christ standing pure and holy before God. And then wee have this grand prerogative , that all things shall turne to the best to us : what a priviledge is this that there should be a blessing in the worst things , that the worst things to a child of God should bee better then the best things to others , that the want , and poverty of a Christian should be better , then the riches of the world ? because there is riches hid in his worst condition : condition ; Moses esteemed the rebuke of Christ , greater riches then the treasures of Aegypt . A crosse or the want of any blessing sanctified , is better then the thing enjoyed that hath not Gods blessing with it ; a Christian is so rich that ●ee is blessed in his very afflictions , and sufferings it is a greater prerogative to have ill turned to our good , then not to have the ill at all . It is an argument of greater power , and of greater goodnesse , that God should turne the greatest ills , the greatest wrongs , and discomforts , to the greatest good , as he doth to his children : for by them hee drawes them nearer to himselfe . Hereupon the Apostle saith , all things are yours , things present , and things to come , &c. reductively they are ours , God turnes them to our good , he extracts good to us by them ; all good things are ours in a direct course , and other things by an over-ruling power , are deduced to our good , contrary to the nature of the things themselu●s . What , did I say all things are ours ? yea God himselfe is ours , and he hath all things , that hath him that hath all things : now in Christ God himselfe is become ours , all things are yours , you are Christs , and Christ is Gods , and Rom. 5.10 , we rejoyce in God , as ours , if God be ours his al sufficiency is ours , his power is ours , his wisdome , all is ours for our comfort . Againe , for glory , the riches of heaven , ( which are especially here meant ) for how ever the riches of heaven be kept for the time to come , yet faith makes them present : when by faith wee looke upon the promises we see our selues in heaven , not onely in Christ our head , but in our own persons , because we are as sure to bee there , as if we were there already : but for the joyes of heaven they are unutterable , the Apostle calls them , Ephes. 3.8 . unsearchable riches , eye hath not seene , nor eare hath heard , or hath entred into the heart of man to conceive the things that God hath prepared for them that love him : there shall be fulnesse of glory , in soule , and body , both shall be conformable to Christ. At the right hand of God , there is fulnesse of joy , and pleasures for evermore . Nay the first fruits , the earnest , the beginn●ngs of heaven here are unsearchable to humane reason the riches of Christs righteousnes imputed to us , the glorious riches of his Spirit , in inward peace of conscience , and joy in the Holy Ghost , the comfort and inlargement of heart in al conditions , it is peace that passeth understanding and joy unspeakeable , and glorious , it is not only unsearchable to humane reason , but Christians themselves that have the Spirit of God in them , cannot search the depth of them , because wee have the spirit but in measure ▪ we see then what excellent riches wee have by the poverty of Christ. Was there no other way to make us rich but by Christs becomming poore ? God in his infinite wisedome ordeyned this way , he thought it best , wee may rest in that ; but besides to stay our mindes the better , we were to be restored by a way contrary to that we fell , 1 wee fell by pride ; wee must be restored by humility , wee would bee like GOD , GOD to expiate it must become like us , and take our nature , and suffer in it . Then againe , 2 God would restore us by a way sutable to his own excellency every way , wherein no Attribute of his might be a looser : he would bring us to riches and friendship with him , by a way of satisfaction to his justice , that wee may see his justice shine in our salvation ( though indeed grace , and mercy triumph most of all , yet notwithstanding ) justice must bee fully contented . There was no other way wherein wee could magnifie so much the unsearchable , and infinite wisedome of God ( that the Angels themselves prie into ) whereby justice and mercy seeming contrary Attributes in God , are reconciled in Christ : by infinite wisedome , justice , and mercy mee●e together , and kisse one another , justice being satisfied , wisedome is exalted ; but what set wisedome on worke : the grace , and love , and mercy of God , to devise this way to satisfie justice , it could not have beene done any other way : for before we could be made rich , God must be satisfied reconciliation supposeth satisfaction , and there could bee no satisfaction but by blood , and there could bee no equall satisfaction , but by the blood of such a person as was God. Therefore Christ must become poore to make us rich , because there must bee full satisfaction to divide justice , and all his precious poverty before his death , his incarnation , his want , his being a servant , &c. all was part of his generall humiliation , but it was but to prepare him for his last worke , the upshot of all , is death , which was the worke of satisfaction . Againe , all the inherent part of our riches , infused into our nature , it comes by the Spirit of God : now the Spirit of God had not beene sent , if God had not beene satisfied , and appeased first : because the holy Ghost is the gift of the Father , and the Son , he comes from both ; therfore there must be satisfaction , and reconciliation before the Holy Ghost could be given , which inricheth our nature immediately ; the immediate cause of sending the Holy Ghost , it is Christs comming in our nature : Now if God had not beene satisfied in his justice , he would never have given the Holy Ghost which is the greatest gift next to Christ , therefore Christ became poore to make us rich , that wee might have the Holy Ghost shed in our hearts . Now al these riches that we have by Christ , it supposeth union with him by faith , as the riches of the wife supposeth marriage ; union is the ground of all the comfort we have by Christ ; our communion springs from union with him , which is begun in effectuall calling , as soone as we are taken out of old Adam , and ingrafted into him , all becomes ours . Christ procures the spirit , the spirit workes faith , faith knits us to Christ , and by this union we have communion of all the favours of this life and the life to come : therefore I say all is grounded upon union by the grace of faith . Christ married our nature that we might be married to him by his spirit : and untill there be a union , there is no derivation of grace , and comfort . The head onely hath influence to the members that are knit unto it : therefore Christ , 〈◊〉 our nature , that he might not onely be a head of eminency ( as he is to Angells ) but a head of influence : Now there must be a knitting of the members to the head , before any spirits can bee derived from the head to the members : therefore the Apostle saith , that Christ is our riches : but it is as he is in us , To whom God would make knowne , what is the riches of this mystery among the Gentiles : Christ in you the hope of glory . Christ is all to us , but it is as he is in us , and we in him , we must be in him as the branches in the Vine , and he in us as the Vine in the branches : so Christ is the hope of glory , as he is in us . We must labour therefore by faith to he● made one with Christ before we can think of the settings with comfort . And when by faith we are made one with Christ , then there is a spirituall communion of all things . Now upon our union with Christ , it is good to think what ill Christ hath taken upon him for me , and then to thinke my selfe freed from it , because Christ that tooke it on him , hath freed himselfe from it : whatsoever he is freed from , I am freed from it , it can no more hurt me then it can hurt him now in heaven : therefore when I thinke of sinne , and hell , and damnation , and wrath , I see my selfe freed from it in Christ , he became poore to take this away from me , my sins were laid on him , and hee is justified and acquitted from them all , and from death , and the wrath of God that he under went , and I am acquitted in him by vertue of my union with him , and the Divell can no more prejudice the salvation of a believer , then he can pull Christ out of heaven . And as wee see our ●●●ves ●●eed from all ill i● Christ , so for all good , ●ee it in him first , and conveyed by him to us : whatsoever hee hath , I shall have , he is risen , and ascended , I shall therefore rise , and ascend , and fit at the right h●nd of God for ever with him , 〈◊〉 shall be for ever with the Lord : let us see our riches in him , he is rich first as the head or first fruits , and then wee as the lumpe afterwards , the first fruits were sanctified , and then the lumpe , the first fruits are glorious , and then the rest after ; whatsoever we looke for in our selves , see it in him first , and then the consideration of a Christian condition , is a comfortable consideration . Take ● Christian in all conditions whatsoever , if he be poore , Chris● 〈◊〉 poo●● for him , that his poverty might not ●ee a 〈◊〉 to him : if he be poore , Christ was rich to make him rich in the best riches , and to take the sting out of poverty , and to turne it to his good : if he be abased , Christ was abased for him , to sanctifie his abasement ; let us labour to see it 〈◊〉 curse taken a way in every thing , and not onely so , but to see a blessing in all , being made 〈…〉 then it will be a comfortable consideration ▪ But it may bee objected ; wee see no such thing , we see Christians are as poore as others ? The best riches of a Christian are un●een● , they are unknowne men , as wee say of a rich man that makes no shew of his riches , hee is an unknowne man. It is said of Christ , all the riches of wisedome are hid in Christ , that that is hidden is not seene , so the riches of a Christian ▪ they are hidden . As Christ was rich when he was upon earth , hee was rich in his fathers love , and in all graces , but it was a hidden riches , they tooke him to be a poore ordinary man : so a Christian hee is a hidden man , his riches are hid , he hath an excellent life , but it is a hidden life , our life is hid with Christ in God , it is not obvious to the eye of the world , nor to himselfe oft times in the time of desertion , and temptation . But you will say ; for outward things wee see Christians are poore now , as there were poore Christians in Saint Pauls time . It is no great matter ; the riches we have , especially by Christ , are spirituall in grace here , and glory hereafter ; hee came to redeeme our soules here from sinne , and misery , and hee will hereafter come to redeeme our bodies and invest them into the glory that we have title to now by him . Yet also for outward things a Christian is rich , though they bee not the maine , yet they are the viaticum , provision in his journey , and he shall have enough to bring him to heaven , feare not little flocke , it is your fathers will to give you a kingdome , surely if he will give them a kingdome , they shall not want daily bread , upon seeking the kingdome of God these things shall bee cast in unto them . Againe , put case a Christian bee poore , hee is rich in Christ , and he beares the purse , what if a child have no money in his purse , his father provides all necessaries for him , hee is rich as long as his father is rich ; and can we be poore as long as Christ is rich , being so neere us , being our head ? we shall want nothing that is needefull , and when it is not needfull , and for our good , we were better be without it . Againe , he must needs be rich , whose poverty , and crosses are made riches to him . God never takes away , or witholds outward blessings from his children , but he makes it up in better , in inward : they gaine by all th●ir losses , and grow rich by their wants : for how many are there in the world that had not beene so rich in grace , if they had had abundance of earthly things ? so that though they bee poore in the world , they are rich to God , rich in grace , rich in faith , as Saint Iames saith : The greatest grievances and ills in the world turne to a Christians sicknesse , and shame , and death : the Spirit of God is like the Stone that men talke so of , that turnes all into gold , it teacheth us to make a spirituall use and to extract comfort out of every thing , the worst things we can suffer in the world , all things are ours ( as I said before ) even Sathan himselfe , the Spirit of God helpes us to make good use of his temptations to cleave faster to the fountaine of good . Againe , though a Christian bee poore , yet hee hath rich promises , and faith puts those promises in suite , and presseth God with them . If a man have bonds , and obligations of a rich man , hee thinkes himselfe as rich as those bonds amount to . There is no Christian but hath a rich faith , and rich promises from God , and when he stirres up his faith , he can put those promises in suite ( if it be not his owne fault ) in all his necessities : therfore a Christian cannot be so poore as to be miserable . I know flesh and blood measureth riches after another manner . But is not he richer that hath a fountaine , then he that hath but a cesterne ? A man that is not a Christian though he be never so rich , he hath but a cesterne , his riches are but few , they are soone searched : but a Christian though he bee poore , his riches are unsearchable . An other man , though he be a Monarch , his riches may bee reckoned , and cast up , it is but a cesterne , and such riches as he cannot carry with him : but a Christian hath a fountaine , a Mine that is unsearchable in the rich promises of God. Againe , a Christian though hee bee never so poore , yet hee hath a rich pawne , saith Saint Paul , if he spared not his owne Sonne , but gave him to death for us all , how shall be not wit● him give us all things ? If hee have given us such a pawne as CHRIST , who is riches it selfe , shall he not with him give us all other things ? we have a pawne that is a thousand times better then that we neede : wee want poore outward things , but wee have Christ himselfe for a pawne . Lastly , sometimes God sees that poverty , and want is this world in part of our riches , that it is good for us , and what is good for me is my riches ; if poverty be good for me , I will be poore that I may be humble , humility is better then riches ; if I bee in any want , if I have contentment , it is better then riches if I fall into trouble , he will give mee patience that is better then friends : A man may have outward things , and be naught : but he that wants outward comfort , and hath supply in his soule , is it no better ? therefore take a Christian in any condition he is a rich man , and this riches wee have by the poverty of Christ : hee became poore that wee through his poverty might be made rich . We see here then that a Christians estate is caried under contraries , as Christ was , hee was rich , and became poore , hee caried his riches under poverty , he was glorious , but his glory was covered under shame , and disgrace : so it is with a Christian , he goes for a poore man in the world , but he is rich , he dies , but yet he lives , hee is disgraced in the world , but yet hee is glorious . As Christ came from heaven in a way of contraries : so wee must be content to goe to heaven in a seeming contrary way . Take no scandall therefore at the seeming poverty , and disgrace , and want of a Christian , Christ himselfe seemed to bee otherwise to the world then hee was : when hee was poore , he was rich , and sometimes he discovered his riches : there were beames brake forth even in his basest estate , when he died , there was nothing stronger then Christs seeming weaknesse , in his lowest abasement he discovered the greatest power of his God-head : for he fatisfied the justice of God , he overcame death , and his Fathers wrath , he triumphed over Sathan , hee trod on his head , ( what hath Sathan to doe with us when Gods justice is satisfied ) so that his hidden glory was discovered sometimes ; so there is that appeares in the children of God , that others may see them to be rich if they did not close their eyes : but we must be content to passe to heaven as Christ our head did , as concealed men . Againe , here is matter , not onely for us men , put for the Angells of heaven to admire and wonder at this depth of goodnesse , and mercy in Christ , that he would become poore to make us rich by his poverty : see the exaltation of his love in this , saith Saint Bernard well , ôh love that art so sweete , why becamest thou so bitter to thy selfe ! whence flowed Christs love , and mercy that was so sweete in it selfe , that it should be onely sowre , and bitter to him from whence it had his rise , and spring ? his love that is so sweet to us , it became bitter to him , he indured , and did that that we should have done , and suffered . There be some men that will doe kindnesses , so that themselues may not be the worse , so that they may not be the poorer , that they may not be disgraced , or adventure the displeasure of others : but Christ hath done all this great kindnesse for us , by being poore for us , by taking our nature , our poverty , our misery : he doth us good in such a way as that hee parted with heaven it selfe for a time , and with that sweete communion that hee had with his Father , the dearest thing to him in the world : he parted with it for ou● sakes , that made him cry out , my God , my God , why hast thou forsaken me ? hereupon he made us rich in a way that cost him something . And let us be thankefull to him in a way that may cost us something , let us bee content to bee abased for him , to doe any thing for him , hee descended from heaven to the grave , as low as hee could for us : let us descend from our conceited greatnesse for him , can wee lose so much for him , as he hath done for us ? what are our bodies , and soules in comparison of God ? It was God that became poore for us , wee cannot part with so much for him , as he did for us . And then we are gainers by him if wee part with all the world , whatsoever wee doe for him , I will be yet more vile for the Lord , saith David , hee became vile for us , he became a sinner , and of no reputation , and shall not we be vile and empty for him ? certainely we shall if we have the Spirit of Christ in us , it will worke a conformity . If hee had stood upon termes , and disdeyned the Virgins wombe , and to become poore for us , where had our salvation beene ? and if we stand upon termes when wee are to suffer for him or to stand for his cause ; where will our comfort be ? surely it is a signe wee have no right by the poverty of Christ , unlesse wee bee content to part without Isaac , with the best things we have , when he calls for it . Againe , hath the poverty of Christ made us rich ; what will his riches doe ? Could hee save us when hee was at the lowest , when hee was on the Crosse , and satisfie divine justice by his death ; what can he doe for us now hee is in heaven , and hath triumphed over all his enemies ? what can we looke for now by his riches , that have so much by his poverty ? therefore we may reason with the Apostle , Rom. 5.10 . If when we were enemies wee were reconciled to God by the death of his Sonne ; how much more being reconciled shall wee bee saved by his life ? It is a strong argument , not onely as it hath respect to us , because there is more likelihood that any good should be done for us now when we are reconciled to God , than before , when we were enemies : but also as it hath respect to Christ , since he hath stucke not to reconcile us to God by his death , cannot bee unwilling to save us by his life : and he that was able to redeeme us by dying for us , is more clearely and evidently powerfull to save us now he lives and reignes triumphantly in heaven . For , is not he able to preserve us , to protect us , and invest us into the glory that he hath purchased for us ; he that did so much for us in the time of his abasement , will he not preserve the riches he hath gotten for us ? Is he not in heaven in majesty , to apply all that he hath gotten ? Is he not our intercessor at the right hand of God , to appeare before God for us to make all good ? Certainly he will preserve that which he hath procured by his death . It is a disabling of Christ to thinke of falling away from grace : he is able to maintaine us in that glorious condition that he hath advanced us to : especially , considering that he is now in heaven , and hath laid aside the forme of a servant ; all his humiliation , except our humane nature , that for ever hee hath united to his person , but all other things of his abasement he hath laid them aside , he is able perfectly ( not only to save us , as by his death : but ) to apply all that he hath gotten , and preserve us to life everlasting . We are kept by the power of God , to that glory that Christ hath purchased by his death . Therefore why should we feare ( for the time to come ) falling from grace or the want of that that is good ; is not Christ able to maintaine that that he hath gotten ? Let us raise our hearts with this consideration , what Christ can doe now in glory , when his poverty could do thus much . Againe : let us despise no man for his poverty : for Christ was poore to make us rich : and as those that despised Christ , and esteemed him not , but hid their faces from him , because he grew up as a root out of a dry ground , because there was no beauty in him , that is , because of his poverty , because he was a Carpenters sonne , they despised by this means the Lord of Glory : so those that despised his poore members afterward that wandred up and downe in sheepskins and goatskins , being destitute and afflicted , they despised Gods jewels , his choice favourites , of whom the world was not worthy . Let not the brother of low degree be cast down , because he is poore ; nor let not the brother of high degree be lifted up , because he is rich : for if riches had been the best thing , Christ would have been outwardly rich : but Christ was poore , to shew us what are the best riches , and that the riches of this World are but things by the by , Seek the kingdome of God , and all other things shall be cast on you , by way of addition and supplement . The true riches of a Christian are spirituall ; Christ did not become poore to make us rich in this world , to make us Kings and Emperous , and Great Men here , but to make us rich spiritually , and to have such a moity of earthly things , as may serve as a Viaticum to bring us to Heaven : the maine riches of a Christian are spirituall and eternall in grace and glory . In popery , they live as if Christ came to make them Lords of the World ; to usurpe jurisdiction over Kings and Princes : Christ came to make us rich in another manner . S. Peter saith , Silver and gold have I none , but his successors cannot say so . Christ came not as a servant to make us Lords here : much lesse to set us at liberty to live after the flesh , and to doe what we list . No , the end of Christs comming was to take away sinne , to destroy the workes of the Devill . The common course at this time , and develish practise of many , overturnes the end of Christs comming , as if he came not to destroy , but to let loose the workes of the Devill ▪ to let us loose to all licentiousnesse ; he came to b●ing us to God , and not to give us liberty in courses to runne further from God. But that by the way . Christ ( as I said ) cam● not to make ●s rich in the things of this life : for doe but consider a little of outward riches , what be they ? They are not our owne , 1 as Christ sai●h , Luk. 16. We are but S●ewards , and we must give a strict account ere long how we have used them . And as they are not our owne , 2 so they are not true riches , because they make not us rich . Wee usually call a poore man , a poore soule ; a poore soule may be a rich Christian , and a rich man may have a poore soule , naked and empty of spirituall riches . 1 These are not true riches , because they make not a man better ; they may be a snare to him , and make him worse , and puffe him up : as every graine of riches hath a vermine of pride , and ambition in it . Charge rich men that they bee not high minded : they may make a man worse , they cannot make him better . Can that be true riches that makes a man poorer , that hath not a gracious heart ? Surely no : these riches oft times are for the hurt of the owners : men are filled as Sponges , and then squeezed againe ; are these true riches that expose a man to danger ? True riches are such as not only we may doe good by , but they make us good . Grace makes us better , it commends us to God. All the riches in the world doe not commend us to God. It is said of Antiochus a great Monarch , he was a vile and base person , because he was a wicked man. There is no earthly thing can commend a man to God , if he be naught , if he have a rotten prophane heart . 2 Againe , they are not true riches , because a man out-lives them : death s●rues him out of all : death comes and examines him when he goes out of the world , and will suffer him to carry nothing with him . If a man come to another mans Table , and think to carry away his plate , or any thing else , he will be stayed at the gate , and have it taken from him . Nothing we brought into this world , and with nothing we must goe out ; and are they true riches that determine in this life ? 3 Then againe , these riches , they are not proportionable to the soule of man : when the soule of man hath the image of Christ on it , nothing will satisfied it but spirituall things : there is nothing in the world will satisfie a gracious soule , but grace and glory . It is only grace , and the spirituall things by Christ , that are the true riches , that make us good , and continue us good , and continue with us , wee carry them to Heaven with us . Therefore , as the Apostle saith , we should desire the best things , labour for the best portion , that shall never be taken from us . When we have many things in this world set before us ; shal we make a base choise ? as the Gadarens , to save their Hogs , they would loose Christ : shall wee make choice of poore things , and leave grace , and Christ ? No , since we have judgement to make a difference , let us make a wise choice ; judgement is seen in choice of different things : for though these things bee good , yet they are inferiour goods ; and we loose not these things by labouring for grace , and the best things ; the best way to have these things , is to labour for the best things . Solomon desired wisedome , and he had riches too . Let us seeke the kingdome of God , and these things ( as far as they be needfull ) shall bee cast on us . These are the truths of God : Therefore let us be ashamed that we discover our ignorance by making a base choice , and let us labour to choose the best things : Christ became poore to make us rich in the best things , to make us rich in grace , in joy , in peace , and comfort , &c. Therefore let us esteeme our selves , and others highly from hence , and let us not judge by appearance when Christ was put to death , how did the World judge him ? A miserable man , a sinner : because they judged by appearance ; so it is the lot of Gods children ( though they be never so rich ) yet those that looke upon their outward condition , that judge by appearance , because they are outwardly poore : they think they have no riches at all , but judge not by appearance : as Christ saith : the life that we have is hidden , our happinesse and riches are hidden with God ; yet those that we have now are worth all the world . Is not a little peace of conscience , and joy in the Holy Ghost , and assurance that God is ours , worth all worldly things ? The least measure of grace and comfort , is worth all and yet what we have here is nothing to that we shall have in Heaven . We may be ashamed the best of us all , that we live not answerable to our estate . Wee are oft times poorer in grace then we need to be ; having such a Fountaine so neare us , to perish for thirst ; to be at a feast , and to perish for hunger ; to be at a Mine , and to come away beggers . It is a signe we want spirituall senses , it is a signe of infidelity , that we are not capable of our spirituall wants ; that we should professe our selves to be Christians , to be members of Christ , and yet have no grace , no spirituall ornaments , no garments to hang on our soules , it is a signe there is no union , because there is no communion . We draw nothing from Christ , we are Christians without Christ , we have no anointing from Christ. Let us take heed that we be not titular Christians , to have only the name of Christians : let us labour to be Christians indeed , and for that end consider , what was the end why Christ became poore , to make us rich ; why should we frustrate his end ? Therefore let us search what riches wee have from Christ , whether our debts be paid ; whether , our sins be forgiven ; we may know we have our sins forgiven , if we have sanctifiing grace : God never payes our debts , but he gives us a stock of grace ; let us examine therefore what riches we have . Some Christians are rich , but they are deceived in their owne condition ; they think they are poore and beggerly , and have nothing , when they are rich : what is it that deceives them ? Sometimes it is , because they have not so much as others , therfore they think they have nothing , not considering the degrees in Christianity ▪ Or because they have not so much as they would have ; as a covetous man he alwayes lookes forward , he is never satisfied ; so a Christian out of a spirituall covetousnesse , by looking to that he wants , forgets that he hath . Sometimes a Christian in case of temptations ' and desertion , conscience may suggest his wants altogether , God wil humble him this way , though it may be an error in conscience , yet I would there were more of this kinde ; such people are to bee encouraged , as in Revel . 2 , Thou sayest thou art poore , and the world thinkes so , but thou art rich : so there are many that are poore in their owne conceits , that think they have nothing , but indeed they are rich , and they discover their interest in the true riches , by their desire , and hungring and thirsting after grace , by their care to please God in all things ; to approve themselves to God , to doe nothing against conscience , by their care in using the meanes of salvation , and their walking circumspectly ; a man may see and discover their riches in their carriage : and if there be he least degree of grace , it is great riches : in regard of inferiour things , though it be little in regard of that wee shall have in Heaven . Let us search what wee have , that we may walke thankfully , and comfortably . We see worldly men how they set themselves out in a little riches , and swell in their owne conceits . A Christian hath that that is infinitely better , and shall hee alway droope and be cast downe ? If he be a sound Christian that hath any goodnesse in him , let him walk a comfortable and cheerfull life , answerable to his riches . We account them base minded men , that being very rich , yet they live as if they had nothing : so Christians are too blame , that having great riches in Christ , they live as uncomfortably as if they had none . What is the reason ( Christ being so rich ) that Christians have no more grace ? Sometimes it is because they search not their owne estates for good , as well as bad . And then they doe not empty themselves enough , that Christ may fill them . They are not thankfull enough for that they have ; for thankfulnesse is the way to get more . How shall we carry our selves that we may improve Christs riches ; to be made rich in grace by him ? First let us labour for the emptying grace of humility , which will empty the soule , and make it of a large capacity to containe a great measure of grace : God fils the hungry with good things , he resists the proud , but he gives grace to the humble : let us labour to see our wants and necessities , 1 and the vanity of all earthly things , and then we shall be fit to receive grace . And then labour to see the excellency of the grace we want , 2 and that will stretch and inlarge our desires . And withall see the necessity of grace : we must have faith , hope , and love , we cannot live as Christians else : we must have contentation , we shall live miserably else : we cannot be like Christ without grace , And withall know that Christ is rich for us : 3 he hath not only abundance of the Spirit , but redundance to overflow to us his members ; as the head hath redundance of spirits , and senses for the use of the whole body , it sees , and feeles , and smels , for the use of the whole body : whatsoever Christ hath , he hath for us . Let us labour to know our riches as we are Christians ; as we grow in other things , so to be acquainted with that we have in Christs . As Children that are heires to great things ; at the first they are ignorant of what they have ; but as they grow in yeares , so they grow in further knowledg of that that belongs to them , and they grow in spirit answerable and suitable to that they shall have : let grace agree with nature in this , let us desire to know our riches in Iesus Christ. 4 And not only know that they are ours , but use ours to our own good , and benefit upon all occasions . If we offend God , as every day we doe , make use of our riches in Christ for the pardon of our sinnes ; he is full of favour , he is our High Priest , he makes intercession for us . If we want knowledg , he is a Prophet to teach us by his spirit . If we finde our natures defiled , and want power over our corruptions , he is a King to guide and lead us ( in the midst of all our enemies ) to Heaven . If we finde our consciences troubled , consider what peace we have in Christ. If we want outward things , let us consider we are under age : great persons enjoy not their inheritances when they are under yeares : if God dispense outward things to us , it is for our good : if he send poverty and disgrace , it is for our good , to fit us for a better state . God in his infinite wisdome knowes better what is good for us , then we doe for our selves . In the want of any thing , let us beleeve that Christ is given as a publike treasure to the Church . Thus we may improove the grace and riches we have in Christ. Againe , let us labour to make a good use of every favour we enjoy , of our liberties and recreations , we have all by the poverty of Christ ; therefore let us use them in a sober manner , ( not as the fashion is ) to cast off all care of Christ , to powre out our selves to all licentiousnesse . Let us consider , this liberty and refreshing that I have , it is from the blood of Christ ; as Davids Worthies when they brake through w th the danger of their lives to get him water : Oh ( saith he ) I will not drink it , it is the blood of these men : so whatsoever liberties and good things I have , I have it by the poverty of Christ , by the blood of Christ , and shall I misuse it ? And certainely it will make us esteeme more highly of our spirituall priviledges then of outward , considering they cost Christ so deare . He became poore , to set us up when we were utterly banckrupt ; he stripped himselfe of all , to make us rich ; shall we not therefore esteeme and use these things well ? And when we are tempted to sinne , this will be a great meanes to restraine us : I am freed from sinne by the blood of Christ , shall I make him poore againe by committing sinne ? Shall I wrong him now he is in Heaven ? The Iewes despited him on earth in the forme of a servant ; but our sins are of a higher nature , of a deeper double dye , we sin against Christ in Heaven , in glory . When we are tempted to sinne , this consideration will make us ashamed to sin , since Christ hath bought our liberty from sinne at such a ra●e : shall we make light of sinne that cost him his deare bloud , and the sense of his fathers wrath ? that made him cry out , My God , my God , why hast thou forsaken me ? It is impossible that any man should powre out himselfe to sin that hath this consideration . Christ became poore , that we through his poverty might be made rich . The next thing is the ground or spring from whence all this comes , it is from grace : you know the grace of our Lord Iesus Christ. It was his meere grace . There was nothing that could compell him ; God the Father could not compell him , because he was equall with his Father ; being God there was an equality of essence . And then , what was there in us that should move him to abase himselfe so low ; was there any worth in us ? No , we were dead : was there any strength in us ? No , we were dead in sins : was any goodnesse in us ? No , we were Christs enemies : was there any desire in us ? No , we were opposite to all goodnesse in our selves , there was no desire in us to be better then we were : if God should have let us alone to our owne desires , we were posting to Hell. It is the greatest misery in the world , next to Hell it selfe , to be given up to our owne desires : A man were better to be given up to the Divill then to his owne desires , he may torment him , and perhaps bring him to repentance ; but to be given up to his owne desires , leads to Hell. It is meerely of grace , grace ; it was the grace of God the Father that gave his Son , and it was grace that the Son gave himselfe . What is grace ? It is a principle from whence all good comes from God to us . As God loves us men , and not Angels , it is Philanthropia : as Gods affection is beneficiall to our nature , so it is love : as it is to persons in misery , so it is mercy : as it is free without any worth in us procuring it , so it is grace . It is the same affection , only it differs outwardly in regard of the object . Hence we see that Christ must be considered as a joynt cause of our salvation with the Father . It is , the grace of our Lord Iesus Christ , you see here he became poore to make us rich . Indeed he was sent and anointed , and sealed , and had authority of his Father , yet notwithstanding his joynt grace , and consent went with it : Therefore he was a principle ( as Chrysostome speaks ) with a principle , he differs nothing at all from his Father , but in order of persons : first the Father , and then the Sonne , both being joyntly God , and both joynt causes of the salvation of mankinde . The Father chose us to salvation , the Sonne paid the price for us , and the Holy Ghost applyes it , and sanctifies our natures ; God the Father loved the world , and gave his Sonne , Christ loved the world , and gave himselfe , he loved mee , and gave himselfe for mee , saith S. Paul. Therefore wee should think of the sweet consent of the Trinity , in their love to mankinde : so the Father loved us , that he gave his Sonne ; so the Sonne loved us , that he gave himselfe ; so the Holy Ghost loves us , that he conveighs all grace to us , and dwels in us , and assures us of Gods love . Wee must not thinke of Christ as an underling in the worke of salvation ; hee is a principle ( in the worke ) from his Father . The grace of our Lord Iesus Christ it is the cause of all . It was the cause why hee was man : It is the cause of all grace that is in us : that that is the cause of the cause , is the cause of the ●hing caused . The grace of Christ is the cause of all in us : because it was the cause of Christs suffering , from whence we have grace . Grace was the cause that Christ was man , and that he suffered : therefore it is the cause of grace in us . Christ was a gift , the Father gave him , and he gave himself . If thou hadst knowne the gift of God ( saith Christ to the Woman of Samariah , ) Oh it is the greatest gift that ever was . Therefore when wee thinke of any one of the Persons in the Trinity , we must not exclude the rest , but include all , which is a comfortable consideration : because there is a sweet union of all the three Persons in the great work of salvation . As Christ saith , I in the Father , and the Father in me ; not in essence alone he is God , and I am God , but I am in the Father , and he in me ; I consent with the Father , and the Father with me ; we both agree in the great worke of salvation . Therefore we should returne the glory of all the good wee have to God the Father , and to Christ : and as it is in Revel . 5. Worthy is the Lambe , because he hath redeemed us . When we think of the good we have by Christ , worthy is the Lambe , because he shed his blood for us . The Lambe of God that takes away the sinnes of the world , he is worthy of all praise and honour ; we should honour the Father , and honour the Sonne , and the holy Spirit that applyes the good we have by Christ to us . When we glorifie God , let us glorifie Christ too , Who together with the Father is to be glorified , because it was his grace to give him selfe , he made himselfe poore for us . We cannot honour the Father more then by honouring the Sonne : for God the Father will be seene in his S●nne , as the Apostle saith , In Christ we behold the glory of God ; therefore what he saith of Christ , here tends to the glory of the Father . Christ not only as God , is gracious , and was willing to the wo●k of salvation : but as the meritorious cause of the grace of his Father : for grace should not have beene derived to us from the Father , unlesse first it had beene seated on Christ in our nature , and in him derived to us . The worke of salvation as it is from Christ , so it is from the grace of Christ ; therefore it was free and voluntary : what so free as grace ? Therefore Christs abasement and poverty , it was meerely voluntary ; if it had not beene voluntary , it had not beene meritorious and satisfactory . It was a free-will offering , it was of grace , not forced and commanded without his owne consent , it was meerely of grace , for our good and salvation ; that we might have the more comfort , it was a free-will offering . He seemed as man to decline death , to shew the truth of his manhood : but when againe he considered wherefore his Father sent him , Not my will , but thine be done ; and with joy , With a desire have I desired to eat my last Passeover with you : and I have a baptisme , and how am I payned till I bee baptized with it ? How ever to shew the truth of his manhood he feared Death ; yet ( when he considered what he was sent for ) it was with a resignation to the Divine Nature , so it was a free-will offering and a sacrifice of a sweet smel to God the Father . Therefore when wee thinke of Christ , let us thinke of no thing but grace ; or when we think of Heaven or of any blessing by Christ , al comes under the notion of grace , because all comes from meere favour . There are foure descents of grace . First , grace as it is in God and Christ in their owne breasts , the favour of God resting in his own bosome . And then this grace , and favour shewed in grace , that is , in habituall grace , in bestowing grace upon our natures , to sweeten and sanctifie it , to fit it for communion with God. And then actuall grace , the movings of the Spirit to every good worke , to every action of grace . And then every gift of God , every blessing as a grace , because it riseth from grace ; as we say of the gifts of a great person , this is his grace or favour : so every good thing we have is a grace . It is the favour of God in Christ that sweetneth all : let us labour to see grace in all , especially the fundamental grace , the favour of God , and of Christ , the cause of all . And let us see any grace in us as from that grace , and every good act wee doe , a grace from meere favour ; and every blessing wee have , is a grace , if our hearts be good : as the Apostle cals the Macedonians benevolence , a grace ; every thing that is good is a grace . Therefore not unto us , not unto us , but unto thy name be the glory , both of thy favour , and of al that comes from it : all that we have is sweet , because it issues from grace . The favour in the thing is better then the thing it selfe : as we say of gifts , we care not for the gift , but for the love of him that gave it : so the good things that we have , are not so sweet as the favour of him that gives it : when we deserve not so much as daily bread , but that also is of grace . The sourse and spring of all that is in us , is free grace in the breast of God and Christ. In the controversie between us and the Papists , when we say we are justified by grace , we must not understand it of inherent grace , whereby our natures are sanctified , and that but in part ; but it is meant of the free grace and mercy of God in Christ , and the free grace of Christ in his owne breast . Let us take heed that we build not our justification and salvation upon a false title ; the title is the grace of Christ , and of God the Father . Now the grace we have in Christ in the breast of God is , either the good will of God , whereby he is disposed to give Christ , and to doe all good to us , there is no cause of that at all . Christ as God joynes with the Father in that grace which is Amor benevolentiae , the grace of good will : Christ as Mediator is the effect of that grace . But then there is the grace of complacency , whereby God delights in us : this is bestowed upon the creature in effectuall calling : then God shewes the grace of delighting in us , ingrafting us into Christ by faith : for though before all worlds God had a purpose to doe good to us , yet that is concealed till we beleeve . As water that runs under ground , it is hid a long time till it break out suddenly , and then we discover that there was a streame runne under ground , as Arethusa , and other Rivers ; so it is with the favour of God from eternity , it runnes under ground , till we be called we see not Christs good wil to us : but when we beleeve & become one w th Christ , God lookes upon us with the love of complacency , with the same love wherewith he loves Christ : because we are in Christ , as it is in Iohn 17. I in them , and they in me . God loves the head and members with the same love : Christ as God was freely disposed to choose men ; but Christ as Mediator continues this favour and mercy of God , when we are grafted into him , to shine on us continually . It is this second that we must labour for as a fruit of the first . Let us labour not only to know that there was an eternall love of God to some that are his : but labour by faith in Christ , to know that he shines upon us in Christ , and all other graces within us , and all other gifts are from this first grace , therefore they have the name . Why doe we call Faith , Hope , and Love , graces , but because they issue from the mercy , and favour , and love of God in Christ ? and ( as I said before ) why doe we call any benefit we have a grace ? because it comes from grace : all good things have the terme of grace on them , to shew the Spring from whence they come . I will not enter into dispute with points of Popery , that stincks now in the nostrils of every man that hath but the use of ordinary reason , it is so full of folly and blasphemy . I rather speak of positive truths , to see Gods grace and favour ( and blesse God for it ) in every thing we have . Doth all that we have in Christ , come from grace , the grace in us , and comforts , and outward things meerely from grace ? Then esteeme them more from the spring from whence they come , then for themselves . The necessaries of this life , food , and raiment , they are but meane things in themselves : but if we consider what spring they come from , from the blood of Christ that hath purchased them , and from the grace and love of Christ : grace will adde value to them : grace will make all sweet that we have , when we can say , I have this from the grace of God : as Iacob said , These are the children that God hath given me of his bounty and grace . This is the provision , the helpe , and comfort , that I have from the grace of Christ : for the same grace that gives Heaven , gives necessaries and daily bread . Let us look on every thing , and put the respect of grace upon every thing . It is grace that we meet with afflictions wherby we are corrected ; God might have let us goe on in the hardnesse of our hearts ; looke upon every thing as a fruit of Gods grace and favour . What is the reason that we are no more thankful for common benefits ? Because we looke not on them as issuing from grace . Take away grace the free favour of God , extract this quintessence ; take the love of God out of things , what are they ? Let a man be rich , if he have it not from the love and mercy of God , what will all be in time , but snares ? Let a man be great in the world , if it be not from the grace of God , what is it ? As God saith , I will curse you in your blessings : without grace we are cursed in those things that else are blessings : take grace from Adam in Paradise , and Adam is afraid in Paradise , and hides his head . Take the favour of the King from Haman and nothing will do him good : take the favour of the King from Absalom , and all other liberties that he had are nothing worth , when he must not go to the Court : so take the grace and favour of God away that sweetens all , they will prove snares , and we shall finde by experience that God will curse us in all our blessings . Let us labour therefore to have a sensible feeling of this free grace and mercy of God in Christ. And ( to adde this further ) the grace of Christ , it is a fruitfull grace , it is a rich grace , as the Apostle saith here , you know the grace of our Lord Iesus Christ , who became poore to make us rich by his poverty . The favour of God and Christ , it is no empty favour ; it is not like the Winter Sunne that casts a goodly countenance when it shines , but gives little comfort and heat . Many men , give sweet and comfortable words , but there is nothing followes , it is but a barren favour . It is not so with Gods favour , to give only a shining countenance but no warmth : no , saith the Apostle , you know the grace of our Lord Iesus Christ , who though he were rich , he became poore . It was a grace that made him empty himselfe of himselfe , to make us full ; it made him poore to make us rich ; he abased himselfe to make us glorious . As is the man , so is his strength , ( saith the Proverbe ) so , as is the person , such is the favour and good will we expect from him . Now Christ being so potent a person , being God and man , his grace must needs be wondrous rich , suitable to his greatnesse . If God will free a man , he will free him from all miseries ; if he advance a man , he will advance him to Heaven ; if he will punish a man , he will punish him to hell ; his wrath shall seise on him for ever ; what hee doth , he will do like a God ; the grace of Christ , it is a powerfull rich grace . Therefore let us examine our selves , am I in the favour of God and of Christ ? if I be , surely it is a rich favour , it tends to the best riches , he became poore to make me rich . Where is my faith , my love , my hope , my contentation , my patience and victory over temptations and lusts ? Is it a dead favour ? Am I in the favour of Christ , and finde no fruits of it ? Certainly it is but an illusion , therefore as yet I am not in the compasse of Christs favour . Therefore I must wait in the use of meanes , and humbling my selfe , he gives grace to the humble . And with a sense of our spirituall poverty , let us pray to God to shine on us in Christ , that wee may finde the fruit of his love inriching us with grace . Oh that my faith , and hope , and grace , were more ! Oh , let this evidence that I am in thy favour , by the fruits of it , that I may finde those riches that thou hast procured by thy poverty . And let us not rest till we finde the fruits of this grace ( though not alway in the comfort , yet ) in the strength and ability , that wee may performe , in some measure , what is required . Though we have not much of the comfort that we desire , yet if we have strength , we have that that is better . It is better to have grace then comfort here : God reserves that for another world . But let us alwayes looke for one of them , either sensible peace and joy , o● if not that , yet strength against our corruptions , and ability to doe God service in some measure ; to do something above nature : holy desires , and ability , and strength , they come not from nature , but from the favour of Christ : therefore having these , I know I am in the love of Christ : these are favours that hee bestowes onely upon his owne ; favours of the left hand he gives to castawayes : but his speciall favours , the riches of grace , he gives only to his children . Therefore let us labour to finde somewhat wrought in our natures , that may evidence to us , that we are in this rich favour of God. Lastly , this grace of Christ being free ( that we neither desired it , nor deserved it ; ) why may not Manasses take hope as well as David : if he submit himselfe , though hee were so horrible a sinner as he was ? Why may not Paul a persecutor finde mercy as well as Timothy , that was brought up to goodnesse from his youth ? It is free : therefore let no man despaire that hath beene a wicked liver in former time . The best stand in need of grace , and it is of grace that they are what they are , as S. Paul saith , By grace I am that I am ; and the worst , if they come in and submit themselves , and take Christ for their Lord , and submit to his government , and will be ruled by his word and Spirit , and not continue to live in rebellious courses , they may partake of this grace . But againe , let none presume ; for though it be free grace , yet we must confesse our sinns , and forsake them , or else we shall find no grace : we must be poore in Spirit , and sensible of our misery : for God inricheth those that are empty and poore , The rich he sends empty away . We must sue to God for grace by the Spirit of grace ; and take heed that we turne not these offers of grace to occasions of wantonnesse , and so divide Christ , to take out of Christ what we list , and leave what we list : we must know that Christ as he is our Iesus to save us , so he is our Lord , as he saith here , The Lord Iesus Christ : we must submit to him for the time to come , and then we shall finde experience of his sweet grace . The next thing I obserue briefly , is that This grace must be knowne . Saith the Apostle here , you know the grace of our Lord Iesus Christ. A man may know his riches , he may know his interest in Christ. The Apostle useth it here , as an argument to perswade them to good works : that that is used as an argument , must be knowne before the thing can be perswaded . A thing cannot be made light by that which is darker then it selfe : but the Apostle here useth this as an argument , you know the grace of our Lord Iesus Christ , so that these truths are taken for granted , That all grace comes by the poverty of Christ. And then that we may know our selves to be interessed in it , that Christs poverty was for us . A man that is a true Christian may know his share and interest in the grace of Christ : or else how should he be perswaded by this as an argument , if he know it not ? Or how shall he be comfortable , excep● he know that he hath interest in Christ ? It may be knowne out of the Scriptures , as a history , that Christ is gracious for matter of fact : the Devils know it as well as we , and Iudas knew it : but hee speakes here of a knowledge with interest ; you know it by experience , the Spirit witnesseth to your spirits so much , that Christ gave himselfe for you . I know the grace of Christ as mine , as belonging to me , as if there were no man in the world besides : and as this knowledge is with interest , so it stirs up to due . All other knowledge , but knowledge with interest , may stand with desperation ; and what good will it doe to know in generall that Christ came to save sinners , and yet go to Hell for all that ▪ It is the knowledge that applyes Christ in particular , that saves a man ; that knowledge that determines the generall to my owne person . Therefore we must labour for this . Christ was poore for me , He loved me , and gave himselfe for me . The love and free grace of Christ , it may , and it ought to be knowne . We ought to give all diligence , to make our calling and election sure . It may be knowne , but it cannot be knowne without a great deale of diligence and selfe deniall . This knowledge is a super-added grace . It is one thing to be a sound Christian , and another thing to know it . A man cannot know it by reflexion , but he must first be good in exercise ; he must finde grace working , he must give all diligence to make his calling and election sure to him . It may be sure in it selfe , but it cannot be sure to him without diligence : therefore those that know their estate in grace , they are fruitfull , growing , carefull , watchfull Christians . It is no wonder that in these secure times , if we aske many whether they know themselves to be in the state of grace upon sound grounds : they wish well , and they have many doubtings . There are many that have the seeds , and the worke of grace in them ; but the times are so secure , that they know it not . Vsually it is made knowne to us in the worst times , either in the time of affliction , and temptation , and triall , or after : when wee have fought the good fight , and overcome our corruptions . To him that overcommeth will I give of the hidden Mannah ; that is , he shall have a sweet sense of Christ to be Mannah , to be bread of life to him , to him that conflicts and gets the victory over his corruptions . The reason why many feele not that sweet comfort from the Grace of our Lord Iesus Christ ; it is because either they doe not conflict with their base corruptions ; or if they doe strive , they get but a little ground of them . And let us take heed of that cold and injurious conceit , as if it were a thing not to be known whether we belong to Christ or no. What , doe we think that Christ would come in the flesh , and become poore , nay become a curse for us , and that he is now in Heaven for us , and all that we should doubt whether we be in his love or no ? and that we should not labour to finde our portion in that love ? What a wrong is this to the grace of Christ ? Is not all his dealing towards us that we might be joyfull in our selves , and thankfull , and fruitfull to him : and how can this be without some knowledge that our state is good ? How can wee live well , and dye comfortably without it ? Therefore let us make it the maine scope and aime of our indeavour . Oh the happinesse of that Christian that is good , and knowes himselfe to be so ! What in this world can fall very uncomfortably to such a man ? Nothing in the world can take downe his courage much : whereas another man that doubts of this can never be comfortable in any condition , he cannot be joyfull and thankfull in prosperity , he cannot be comfortable in adversity : for hee knowes not from what ground this comes , whether it be in love to him or no. You see from hence likewise , that grace is no enemy to good workes : neither the freedome of Gods favour : being without any merit on our part ; nor the knowledge and assurance of salvation : it is no enemy to diligence and to good works , nay it is the foundation of them . The Apostle doth not use it here as an argument to neglect good workes ; no he stirs them up by it . If any thing in the world will worke upon a heart that hath any ingenuity , it is the love , and favour , and grace of God : the love of Christ constraineth , the love of Christ as knowne it melts the heart : The knowledge of the grace of Christ , it is very effectuall to stir us up , as to all duties , so especially to the duty of bounty and mercy : for experience of grace , it will make us gracious , and kinde , and loving , and sweet to others . Those that have felt mercy , will be ready to shew mercy : those that have felt grace and love , they will be ready to reflect , and shew that to others that they have felt themselves . Those that are hard hearted and barren in their lives and conversations ; it is a signe that the Sunne of righteousnesse never yet shined on them . There is a power in grace , and grace knowne to assimilate the soule to be like unto Christ , it hath a force to stirre us up to that that is good . Tit. 2.11.12 . The Apostle enforceth selfe-denial , a hard lesson , and holinesse to God , justice to others , and sobriety to our selves . What is the argument he useth ? The grace of God hath appeared . The grace of God hath shined , as the word signifieth . He meanes , Christ appeared , but hee saith , The grace of God hath appeared ; when Christ appeared , grace appeared . Christ is nothing but pure grace clothed with our nature . What doth this appearing of grace teach us ? To deny all ungodlinesse and worldly lusts , and to live holily , and righteously , and soberly , &c. Holily , and religiously in regard of God ; justly , in regard of men , and not only justly , but bountifully : for bounty is justice . It is justice to give to the poore , With hold not good from the owners , they have right to that we have . Grace when it appeares in any soule , it is a teacher , it teacheth to deny all that is naught , and it teacheth to practise all that is good ; it teacheth to live holily and righteously in this present evill world Many men like the Text thus farre , The grace of God bringeth salvation : Oh it is a sweet Text ! I but what followes , what doth that grace teach thee ? It teacheth to deny ungodlinesse and worldly lusts , it doth not teach men to follow and set themselves upon the workes of the Devill , but to live soberly , and justly , and righteously in this present evill world . It is said of the Woman in the Gospell , She loved much , because much was forgiven her : what made that blessed woman so inlarged in her affection and love to Christ ? She had experience of the pardon of many sins , and having felt the love of Christ , she loved him againe , And what is the reason that those that are converted from dangerous courses of life , do often prove the most fruitfull Christians ? Because they have felt most love and mercy . Who was more zealous then the blessed Apostle . S. Paul ? Oh he found rich and abundant love ! How large is he in fetting forth the mercy of God : Oh the height , and breadth , and depth ! Nothing contents him , no expressions , when he speakes of Gods mercy : because he had beene a wretched man , and found mercy . Let no man be discouraged if he have beene never so sinfull , if he come in . The more need he hath of mercy , the more aboundant God is , as the Apostle saith here , You know the grace of our Lord Iesus Christ. And those that have felt most grace , will bee most wrought on , to shew the fruits of that grace in all good workes , in duties towards God and men . And if we finde not our hearts wrought on , by the confideration of the grace of Christ apprehended and knowne to this end . We turne the grace of God into wantonnesse , it is a sign of an ill condition ; the Scripture speakes nothing but discomfort to such , that take occasion from the free grace , and infinite , and boundlesse mercy of God , to be loose and carelesse in their lives and conversations ; that think it is a time of liberty , and we may doe what we list , ( though the tongues of men say not so , nor they dare not for shame , yet their lives speak it ) would men else live in swearing , and other debaucht carriage , that is offensive to God and men ? Do they know that there is a God , a Christ , and mercy ? Doth mercy and grace teach them that lesson ? No , it teacheh us to deny such base lives and lusts , and to live holily , and soberly , and justly in this world . Therefore such men are Atheists ; either they must not beleeve the Scriptures , or else exclude themselves from interest in mercy : for as yet they are not in the state of grace , in whom the consideration of mercy and grace doth not worke better effects then these . The Gospell hath as strong encouragements , and stronger to be good and gracious then the Law. Grace inforceth strictnesse of life more sweetly and strongly then the Law. The Law saith , We must not take the name of God in vaine : and we must be subject to our superiours , and to live chastly , &c. under a curse . Doth not the grace of God teach this as well as the Law , and from a higher ground ? It teacheth the same thing by arguments taken from love and grace . A man perisheth by the Law in such sins , but then there is a pardon offered , if men will come under the government of Christ , and lead new lives : but if men refuse , there is a superadded guilt ; not only justice condemnes such wretches , but mercy it selfe : because they refuse mercy upon these termes rather then they will leave their sinfull courses ; mercy and justice both meet to condemne such persons . Let us take heed therefore of abusing the mercy and love of God : for then we quite overthrow Gods end in the Gospell : for why doth he conveigh all to us by love , and mercy , and grace , but that it may worke the same disposition againe in us to him ? or else we overturne the end of the Gospell : Let us take heed of this as ever we will finde interest in this grace , without which we are the miserablest wretches that live : it were better for us that we had never heard of Christ and the Gospell , then to live in sins against conscience , under the manifestation and publication of grace . Now together with the grace of Ch●ist , the Apostle brings the example of Christ , that both may stirre them up to the duties of mercy , and bounty , and fruitfulnesse . Indeed the grace of Christ makes his example more sweet , Men willingly looke upon examples . The examples of great , and excellent Persons . The example of loving , and bountifull Persons . The example of such as are loving , and bountifull to us in particular . The example of such as we have interest in , that are neere and deere to us , and we to them . These foure things commend examples . Now is there any greater or more excellent person then Christ ? Is there any fuller of love , and mercy , and grace then he : that hath made himselfe poore to make us rich ? And all of us ( if we be Christians indeed ) we have interest in this ; our hearts and consciences by the Spirit of God have some perswasion of this . And then againe he is deare and neere unto us , he is our Head and Husband , he is all in all unto as . Therefore the example of Christ joyned with his grace , it is a wondrous forcible example . How shall we make this example of Christ profitable to us . First of all let us looke often into the grace of Christ , the grace and free mercy of God in giving Christ : 1 consider how God hath laid forth all his riches in Christ , and consider how miserable we had beene without Christ , even next unto Divels in misery . A man is the most miserable creature under Heaven , if he have not interest in Christ , he is a lost creature . Let us dwell upon the meditation and consideration of this till we feele our hearts warmed . If one passe through the Sunne shine , it doth not much heat ; but if the Sunne beat upon a thing , there will be a reflection of heat : so let us stay upon this consideration of the infinite love and mercy of Christ to us wretches ; and this warming the heart , it will transforme us to the likenesse of Christ , as the Apostle saith , 2 Cor. 3.18 . We all as in mirrour beholding the Glory of God , ( he meanes the glory of Gods mercy in Christ ) We are transformed and changed from glory to glory , from one degree of grace to another . The serious consideration of the love and mercy of God in Christ , it is a wondrous sweet thing : and it hath a transforming power with it . And that is the reason why the Gospell converts men , and not the Law. The Law never converts a man , but ( together with the Spirit ) it will cast him downe : but the Gospell , which is the promulgation of grace and mercy to penitent sinners , that confesse their sinnes and forsake them , and come under a new government of grace : the publishing of this hath the spirit of grace with it to worke conversion ; therefore it is called the ministery of the Spirit : because the Spirit goes with the doctrine of grace to change us , and make us gracious , to perswade us that God loves us , and to stir us up to performe all duties in that sweet affection that God requires in the Gospell , the affection of love . Therefore if we bee or ever were converted , it is this way : our hearts are wrought on by the consideration of the love and mercy of God in Christ ; so that love begets love , and mercy begets a sweetnesse in us to God againe . In the nature of the thing it cannot be otherwise , when the soule stands convinced of the sweet mercy of God in Christ ; and of the sweet love of Christ , who being God , became man , to take our nature , and suffer the punishment that was due to us : and is now in Heaven appearing and making intercession for us ; it cannot bee but the soule will be stirred up to a desire of conformity to this blessed Saviour . Therefore let us let goe all disputing of election , concerning Gods decree ( and let us doe our duty , and depend upon God in the use of the meanes . Let us labour to see the love of God in Christ , and that will put all questions out of question ( though in some cases we must labour to know how to vindicate the truth : but when it comes to our owne particular ) lay other things aside , let us doe our duty , in the use of meanes , and thinke of the end of the Gospell , of the end of Christs incarnation and death ; namely , to reveale the bowels of Gods mercy to sinners , and then we shall finde the intendment of all working upon us , that God had an eternall purpose to save us . Againe if we would make good use of the example of Christ , 2 we must converse with those that have the Spirit of Christ in them ( as Christ is in every good Christian ) and see what lovely things the Spirit of Christ discovers in them , that will have a transforming power likewise . And certainly next to the meditation of Christ , and the excellencies that are in him ; I know no way more effectuall , then holy communion with those that are led with the Spirit of Christ , when we see the sweet fruit of it in others . It hath beene a meanes sanctified , to do a great deale of good to many : & those that delight not in it , they never knew what the likenesse of Christ meant : for those that desire to be like to Christ , they love the shining of Christ in any . In these carelesse times , all companies are alike one with another , ( indeed when mens callings thrust them upon it , they must be allowed to converse with all men , ) but in familiar and intimate society , those that doe not make choise of those that finde some worke of grace on their hearts by the Spirit of God , they may well doubt of their condition : for grace it will make us love the like . As we see creatures of the same kind , they love and company one with another , Doves with Doves , and Lambes with Lambes ; so it must bee with the children of God , or else we doe not know what the Communion of Saints meanes , which indeed is a thing little understood in the world ▪ These times of security are times of confusion : affliction will make us know one another better . 3 Againe , if we would make use of the example of Christ , let us put cases some times to our selves , what Christ would doe , or not doe in such a case . I professe my selfe to be a member of Christ , to bee one with him , and hee one with mee . Would CHRIST bee cruell if hee were on earth , would he sweare and looke scornefully upon others , would he undermine others , and cover all with a pretence of justice ? Oh no : it is the Devils worke to doe so . If we be not members of Christ , woe unto us : and if we be , doe such courses suit with such a neerenesse to Christ ? Either let us be religious to purpose , or else disclame all : for it is better a great deale never to owne religion , then to owne it , and to live gracelesse lives under the profession of Christ. Now to stir us up to expresse Christ in our lives and conversations . Let us consider . The more like we are to Christ , the more he delights in us ( for every one delights in those that are like them ) and what a sweet state is it for God and Christ to delight in us ? ●od the Father will delight in us , because we are like the Son of his delight ; whom doth God delight most in ? In his owne blessed Sonne ; and who come neerest in his delight to his Sonne ? Those that expresse him in their lives and conversations . The more like we are to Christ , the more like we shall be one to another . As if there be one Statue , or Picture , or Effigies , that is set for the first sample , the neerer the rest come to that , the more like they are one to another : so I say , the neerer Christians come to the first paterne of goodnesse , Christ himselfe ( who is Gods master-piece ( as it were ) that which he glories in ) the more we come to be like one another , and love and joy one in another . What is the sweet communion that we shall have one with another for ever in Heaven ? Is it not that the Spirit shall be all in all in every one , and each shall looke upon another , as perfect in grace and love , and so shall solace and delight themselves first in God , and Christ , and then in one another , admiring and reverencing the graces and sweetnesse one of another . This is the very joy of Heaven it selfe , and it is the Heaven upon Earth , when we can joy and solace our selves one in another , as we are good . Now the neerer wee come to Christ who is the Image of God , the more we shall attaine this . Therefore let us labour that Christ may be all in all in us ; that as the soule doth act the body , so the Spirit of Christ may act us , that Christ may speake in us , and think in us , and love in us by his Spirit ; that he may dwell in us , and joy , and hate in us by his Spirit ; that we may put off our selves , and our carnall affections and the Spirit of the world ; and that we may put on Christ , and be clothed with him , that we may say with S. Paul , I live not , but Christ lives in me by his Spirit , whence was Paul stirred up to that ? Oh saith he , Christ loved me , and gave himselfe for me , Gal. 2. The grace of Christ stirred him up . Christ loved me , and gave himselfe for me , and by his Spirit , he witnesseth to my soule that he did so . Therefore the life that I live , is by the Spirit of Christ , Christ lives in me . But to come to the particular duty whereunto the grace and example of Christ should stir us up to be like him ; that is in kindnesse , and mercy , and bounty , to the poore Saints : for that is the scope of the Apostle here , in this and the next Chapter . You know the grace of our Lord Iesus Christ , who though he was rich , he became poore , &c. Wherfore doth the Apostle bring all this ! To move them to the duty of bounty , and liberality . This duty it is legall from the example of Christ , it is a thing that hath much equity in it ; and it is enough to a Christian heart that hath the love of God , to put him in minde of the grace of God to him , you need not beat upon him , or presse him further then thus , You know the grace of our Lord Iesus Christ ; remember you are a Christian , you have felt the experience of Gods love in Christ ; every man will judge of the equity , that we should therefore be gracious , and kinde , and loving to others , ( in imitation of Christ ) because he hath beene so to us . Wherein stands the equity ? First , it may appeare in this , if we consider in how neere a relation , those that need our help , are to us , and likewise to Christ. First , 1 what is their relation to us ? Not only that they are our flesh ( for so are all men ) but they are heires of the same salvation , bought with the death of the same Christ , such as Christ feeds with his owne body and blood , such as he clothes with his owne righteousnesse , they are fellow members with us , fellow heires of Heaven , and members of Christ , such as he died for to redeeme with the price of his owne blood : there is an undeniable equity if we consider their condition , their relation to Christ , and to us . Againe , 2 there is a marvellous binding equity , to see the grace of God to us in particular , Christ became poore to make us rich in grace here , and in glory hereafter : and shall not I out of my riches give somewhat to the poore ? Is it not equall ? Christ from Heaven came in my nature and flesh to visit me ; as it is in the Song of Zachary , The day spring from on high hath visited us , and shall not I visit Christ in his members ? He came from Heaven to Earth to take notice of my wants and miseries , to doe and suffer that that I should have done and suffered : he feeds me with his body and blood , that is , with his satisfaction to Divine justice by his death : and shall not I feed his poore members ? Christ clothes me with his righteousnesse , and shall not I cloth Christ in his poore members ? In the consideration of these things , the Spirit of God will be effectuall , to stir us up to this marvellous neglected duty , of kindnesse and mercy to those that stand in need . And because Christ is our paterne herein , let us labour to imitate Christ in the manner of releeving and shewing kindnesse , and communicating to others , that we may doe it as CHRIST hath done . How is that ? 1 First , Christ prevented us , when we never desired him , so we should prevent others . Sometimes the modesty of those that want , is such , that they will not lay open their wants ; we should see it , and prevent it ; he gives too late ( oft times ) that gives to a man that asks him . Therefore herein let us imitate Christ , to consider of the miseries of others : he looked on , and considered the miseries of mankinde , and it drew him from Heaven to the Virgins wombe , from thence to the Crosse , to the grave , even as low as Hell , in his preventing love and mercy . Therefore when wee see any need ( especially if there be any worth in them in any kinde ) let us not stay till it be wrested from us by intreaty ( for it is dearely bought oft times that comes that way ) but prevent them in mercy , as Christ hath done to us . 2 Secondly , what Christ did for us , he did marvellous chearfully and readily ; oh what a desire he had to eate his last Passeover , a little before he was crucified ! With a desire have I desired to eat this passeover with you : he was chearfull in it , he had a great desire to doe us good ; and , as he saith Ioh. 4. when his disciples put him in mind of eating , when he had not eat in a long time before , saith he , It is meat and drink to me to do the will of my Father : so whatsoever we do to others , we should do it chearefully and readily , as he did . Againe , 3 whatsoever Christ did for us , he did it out of love , and grace , and mercy , he did it inwardly from his very bowels : so when we do a●ny thing for others , we should not onely doe the deed , but doe it from an inward principle of love and mercy . Therefore the Scripture phrase is powre out thy bowels , and saith S. Iohn , if a man see his brother in need , and pretend he loves God , and yet relieves him not , how is there bowels in such a man ? and so in Micah , 6. He hath shewed thee oh man what is good , to love mercy ; not onely to be mercifull , to do works of mercy , but to love it , to do what we do out of love and affection , and powre out thy heart to thy flesh , as it is in I say , to give the heart and affection , when we do any thing , or else we may give with the hand , and denie with the heart . A man may give a thing so untowardly , that one may see it comes against his heart and will. Therefore let us labour to doe that we doe with our whole man , especially from our heart , and affection , and bowels . It is said of Christ in the Gospell , when he saw the people in misery , his bowels yearned within him , the workes of grace and mercy in Christ , they came from his bowels first . Let us worke our hearts to pitie , and love , and mercy first , that it may come from the soule as well as from the outward man. Againe , 4 Christ gave that that was his owne , his owne body , his owne life for his sheepe , and his owne endeavour , whatsoever he gave , was his owne : so if we will be kind to others , we must do it of our owne , we must not doe good with that that we have gotten from others by unjust means : for the sacrifice of the wicked ( in this kind ) is an abomination to the Lord. Let us have interest in that we give : Christ gave his owne life , and God gave his owne Sonne for us . 5 And as Christ gave his owne selfe , so he gave himselfe in life and death for us : he did not reserve all for his death : but for us he was borne , for us he lived , for us he died , he deferred not all till his death , Christ did us wondrous good by his death ; and men may doe much good when they die : but let us endeavour to be like Christ in both , to do good while we live , and do good when we die likewise . The common speech is , the gifts of dying men are dying , dead gifts , it is a speech tending to the disparagement of gifts in that kind , because they are not so acceptable as the gifts of living men in many respects : notwithstanding let not men be discouraged from doing good even when they die . Indeed it is most comfortable to do it while they live : Because , 1 It is an evidence then that they have a spirit of faith , to depend upon the promise of God. It is no exercise of faith , to give when a man can keepe it no longer . 2 Againe , he that doth good while he liveth , he hath the prayers of others , he is under the blessing of the poore , and that is a sweet thing . Suppose the poore be barbarous base people , that they blesse not a man with their words , yet their sides blesse him . Now those that deferre all till they die , they want this comfort , they are not under the blessing of the poore . The rule of our religion is , that we have no good by the prayers of others : I will not discusse that point now ; but undoubtedly it is a sweet comfort that we have of that we do while we live , by the blessing and prayers of the poore , to whom we do good . Then againe ( in civill respects ) it is our owne , 3 and we are sure it is well bestowed . When we are dead , the propriety is gone from us , it comes into the possession of another man , and we know not how he will dispose of it . Perhaps he may die before thee that needs thy helpe , or thou mayest die , or thou mayest not have the same mind ; therefore while thou hast a heart , and opportunity to do good , forget not to do it presently . We have need to be urged in these cold dead tim●s , to labour that the grace of Christ may be effectuall in our hearts , to do all the good we can , in our life time , as Christ did . And let us labour to do it as he did , 6 constantly , that we may never be wearie of well doing . In the morning sow thy seed , and in the evening let not thy hand rest . It is comfort enough that it is called seed : who grieves to cast his seed into the ground ? he knowes he shall have a plentifull returne ; so all that we give it is seed , we see it not for the presen● ; no more we do the seed that is sowne : but Cast thy bread upon the waters , and after many dayes thou shalt find it . Though we see not this seed for the present , yet we shall have a plentifull harvest . Onely labour to do it with discretion : for men do not sow upon the stones , nor upon the fallow ground , they do not scatter their seed in any place ; sowing is a regular thing , men cast seed into ground that is prepared ; therefore there must be spirituall discretion , the wisdome of a steward in this kind , Psal. 112. The just man doth all things with wisdome and discretion . But must we not be liberall , and kind , and bountifull to all ? Yes , in case of necessity : then we are to looke to mans nature , because he is a partaker of our nature , and he is such an one as may be a member of Christ , and one for whom Christ died , for ought we know , he now beares the image of Christ , and he may come to the obedience of Christ , and our kindnesse may be effectuall to bring him to goodnesse : Therefore as we , if we be in need , doe not stand upon it , but receive kindnesse from wicked men ; so when wicked men are in need , we must not stand upon it , but give to wicked men : we must do as we would be done by , in such cases , in necessity . But our kindnesse must be most to those that are nearest God , to those of the family and houshold of faith , to those that God loves most we must bee most kinde : to whom God hath dispensed the greatest things , wee should not deny the lesse . Indeed , it is a hard matter to give wisely in these times , and not to abuse the sweet affection and grace of pity , ( it is an affection in all : but it is a grace in them that are good ) because there are so many wretched people , that live without God , without Church , without Common-wealth , without mariage , without baptisme , like beasts . If any thing be an object of pity , certainly this is ; that there are so many that carry Gods image on them , that are Gods creatures , and for ought we know such as Christ died for , that they should be suffered to live irregular , debaucht , and base lives , scandalous to the Church and State. And without question , if things be not better looked unto , these will be instruments of much mischiefe by Gods just judgment : because there be good lawes , that are not executed . The best mercy to such , is to see them set on worke and to give them correction . But then for such as are beginning the world , that are poore , and cannot set up , and those that have the Church of God in their families , that are ready to fall , and a little reliefe would keepe them , that they fall not into inordinate courses , it is mercy to set them up and maintaine them ; and also by upholding those that are in the ministery . There are many wayes in the Church and State : A wise man can never want objects of mercy and charity , as Christ saith , The poore you shall have alway with you : but ( as I said ) we must labour for a spirit of wisdome , to doe good as we should , and not to feed Drones , instead of Bees . The Spirit of God is frequent in pressing this point : but this argument in the Text , it may melt any mans heart , and take away all objections , The grace of our Lord Iesus Christ. If a man object , he that I should give to is an unworthy person . Doe but think how worthy we were of the favour of Christ to us . And then againe consider if there be any goodnesse in them ; we give it to Christ in them , as Salvianus saith well , Christ doth hide himselfe under the person of the poore : the poore man reacheth out his hand indeed , but Christ receives that that we give , and ●hey are Christs exchangers : for they take from us , and Christ rewards us with grace , and increase of our substance here , & with glory hereafter : they receive it instead of Christ , and Christ begs in the person of the poore , in all joyntly , and in every one particularly . Think of the grace of Christ to us , and then think Christ comes to me in the person of this , or that poore man , and it will stir us up to this duty . But some will say , if Christ were on Earth himselfe , I should be ready to doe it to him . Certainly thou wouldst not : you know the place , Matth. 25. In as much as you have not relieved these , you have denied it to me , saith Christ : let us not deceive our selves : for even as we would do ●o Christ if he were on earth , we will doe to his poore members , he hath made them his receivers . But I shall want my selfe , I have a family , and children . It is the best way to provide for thy children , Psalme . 112. God provides for the posterity of the righteous bounteous man. A man is not the poorer for discreet mercy . It is seed ( as I said before ) a poore man labours to have his seed sowne , because it returnes plentifully . Let us be sober and abate of our superfluous expences : pride is an expender , and superfluous lusts ; let us cut off from them , that we may have somewhat for seed ; let us labour in an honest calling , that we may have somewhat to give . Oh , it is a blessed thing to give ! It is a thing that must be gotten by use , our soules must be exercised to it , and when we have gotten it , learne an art of giving , we must exercise faith in it . And when we come to dye , it will make us dye wondrous sweetly : for when a man hath depended by faith , and trust upon Gods promise , that He that gives to the poore , lends to the Lord , and other like promises . I have exercised liberality , and now I come to give up my soule to God , I beleeve that God will make good the promise of life everlasting . I have beleeved his other promises before , and though I have cast my seed into the ground that I saw it not , yet I have found that God hath blessed me the better , in a way that I know not ; and now I depend upon the same gracious God , in the promise of life everlasting . We should labour to doe this , that we may die with comfort . What is it that troubles many when they come to dye ? Oh they have not wrought out their salvation with feare and trembling , they have neglected this duty , and that duty , they have bene carelesse in the workes of mercy , &c. The time will come that that which wee have given , will comfort us more then that we have ; we shall alway have that which we give : for that goes in b●nck , many prayers are made for us ; we have the comfort of it here , and when we dye ; what we leave , we know not what becomes of it . Therefore let us labour to be discreetly large , and bountifull : as we desire to dye with comfort , as we would make it good that we know The grace of our Lord Iesus Christ with interest in it , and as we would make it good to our soules , that the example of Christ is a thing that hath any efficacy with us , or else wee shew that wee have no interrest in the grace of Christ , and then how miserable are we ? We shall wish ere long that wee had part in this grace and love of Christ , that he would speak comfortably to us at the latter day , Come ye blessed of my Father inherit a kingdome . Our life is short and uncertaine , as we shall desire it then , so labour to be assured of it now , and let us bee stirred up from this Grace of our Lord Iesus Christ , who though he were rich , became poore for our sakes , that we through his poverty might be made rich . FINIS . THE RICH POVERTY : OR THE POORE MANS RICHES . By the late Learned and Reverend Divine , RICHARD SIBBS , Dr. in Divinity , Master of Katharine-Hall in Cambridge , and sometimes Preacher at GRAIES-INNE . Matth. 5.3 . Blessed are the poore in spirit . Iames 2.5 . Hath not God chosen the poore of this world , rich in faith ? LONDON , Printed by R. Badger for N. Bourne at the Royall Exchange , and R. Harford at the gilt Bible in Queenes-head Alley in Pater-Noster Row. 1638. THE RICH POVERTY : OR , The Poore-mans Riches . ZEPH. 3.12 . ● will also leave in the middest of thee an afflicted and poore people , and they sha●● trust in the name of the LORD . BEfore the Captivity in Babylon , God sent Prophets to his people , as Ieremiah , and among the rest Zephaniah likewise , who lived in the time of Iosias , to forewarne and fore-arme them against worse times . And as the Contents of all other Prophesies are for the most part these three : so of this . They are either such expressions and prophesies as set forth the sins of the people : or secondly , the judgments of God thirdly , comfort to the remnant , to Gods people ; so these be the parts of this prophesie . A laying open of the sins of the time , under so good a Prince as Iosias was : and likewise the j●dgments of God denounced : and then in this third Chapter especially , here is comfort set downe for the good people that then lived : the comfort begins at the ninth verse . This particular verse is a branch of the comfort , that how ever God dealt with the world , he would be sure to have a care of his owne , I will leave in the middest of thee an afflicted and poore people , and they shall trust in the name of the Lord. The whole Scripture is for consolation and comfort : when God pulls downe , it is that he may build up : when he purgeth , it is that he may cure and heale : he is the father of comfort , whatsoever he doth , it is for comfort : therefore he hath a speciall care in his Prophets , and Ministers , and Ambassadours , that those that belong to him may be raised up with comfort , and not be overmuch dejected and cast downe : but to come to the words I will also leave in the middest of th●e &c. In the words these three generall heads : First , Gods dealing with his poore Church when he comes to visit the world , I will leave in the middest of thee . Secondly , their condition and 〈…〉 , they are an afflicted and poore people . Thirdly , their practise and carriage towards God , they shall trust in the name of the Lord. From the first , Gods dealing with his people in the worst times ; we may observe , first , that There is a difference of the people , both in regard of providence in this world , and in regard of that love that tends to the world to come : for God hath a more speciall care ( as we shall see afterwards ) of some , then he hath of others , and he loves some to eternall life , and not others , I will leave in the middest of thee , an afflicted and poore people , refusing others : God will leave some , he will purge away others : as he saith in the verse before , I will take away out of the midst of thee , them that rejoyce in thy pride , and thou shalt no more be haughty because of my holy mountaine : he will take away them : but I will leave in the middest of thee , &c there is a difference . All are not alike ( as the Proverbe is ) as white lines upon a white stone , that we cannot see a difference . It is not alike with all men : for we see a difference in this world : but not much here , because Gods government is vailed , it will appeare at the last day ; and whatsoever appeares at the last day , it had a ground before . There is a difference in regard of grace and inward qualification , and in regard of the care of God. Even as there is a difference in the creatures : there be precious stones , and common stones ; and in plants , there be fruitfull trees , and barren trees : and as there is a difference likewise in the living creatures : so among men there is a difference . The next thing is , that God will have some in the worst times . He will have some in all times that are his , a remnant , as he saith here , The remnant of Israel shall doe no iniquity ; and as in the Text. I will leave in the middest of thee an afflicted and poore people , &c. GOD will have alway some that are his in the World. For it is an Article of our faith , Wee beleeve the holy Catholike Church : there must not be an Article of faith , and no object to beleeve . If there bee saith to beleeve a thing , there must be somewhat to be beleeved : if I beleeve that at all times there shall be an holy Catholike Church , there must be such a Church in the world , that is the object of my beleefe , or else there were no foundation for that Article of faith : therefore there must alway be a Church to the end of the world ; sometimes more , sometimes fewer , even as the discovery of Christ is From whence comes the abundance of the Spirit ? the Spirit followes the manifestation of the knowledge of Christ , who is the Head of the Church : then is the Church most glorious , when the riches of Christ are more gloriously discovered . Those times wherein there is most discovery of Christ , and the mercy and love of God in him , there are more elect of God in those times then in other . There will be alway a Church in the world , that is the object of our beleefe : what is the meaning of it ? I beleeve that in all times to the end of the world , there will be a company of people spread over the world , gathered out of the rest of mankinde , whom Christ hath knit to himselfe by faith , and themselves together in a holy spirit of love ; of which copany ●I beleeve my selfe to be one : therefore there must be such a company , or else there would be faith , without an object of faith ; which were a great absurdity in Divinity , and reason too . Then againe the world should not stand , were it not for a company in the world that are his : for what are others ? A company of swearers , and blasphemers , prophane persons , belly-gods , ambitious bubbles , that care for nothing but the vanities of the world ; what glory hath God by them ? What tribute do they give to God ? What credit to religion ? They are the shame of the times , they are such as pull Gods vengeance upon the times and places they live in . Such is the ill disposition and poysonfull nature of men ( if they have not the Spirit of God ) that God would not indure the world to stand a moment , unlesse there were some to with-hold his wrath , to be objects of his love , and to stay his hand ; and when they are all gathered , there shall be an end of this wretched and sinfull world : some there must be while the world endures , and for their sakes God continues the world . Those that keepe Gods wrath from the world , are those that are his , and till all those be gathered the world shall stand . There shall alway be some . It is a point not altogether fruitlesse , it yeelds some comfort , to know , that when we are taken hence , others shall stand up when we are gone , the Church shall not dye with us . Is not that a comfort when a Christian yeelds his soule to God , to think : yet God will have a Church and people , ( if not among us , yet in some other part of the world , ) he will have some that shall glorifie him in this world , that shall adorne and beautifie religion , and shall for ever be glorified with him in Heaven , till he hath made an end of these sinfull dayes ? It is some comfort , I say , that goodnesse shall live after us , that the Gospell shall continue after us . There shal be a posterity to the end of the world , that shall stand for the truth and cause of God. The world was not , nor ever shal be so bad , but God hath had , and will have , a party in the world , that shall stand for him , and he for them . Now the children of God , as they know God hath a purpose to glorifie them world without end : so they have a desire that God may be glorified world without end , and from this desire comes joy , when they thinke that there will be a people one earth to glorifie God still , when they are taken hence : for it is a disposition wrought from Gods peculiar love , to wish that God may ever have his praise here in the world , while it is a world , and for ever in the world to come : therefore it is a comfort to them to think that God will alwayes have a Church . But these are but a few , called by Esay a remnant , A remnant according to election , as it is : Rom. 11. A handfull in comparison of the world , yet they are a world in respect of themselves : for they are a world taken out of the world : but compared with the rest of mankinde , they are but as a few grapes after the vintage , as the gleanings after the harvest , one of a City , and two of a Tribe . The Prophets every one of them have speciall phrases , to let out the fewnesse of those that God hath a speciall care of , he cals them in the next verse the remnant of Israell . God will have some continually : but those are but a few that are his , his flock is but a little ●●ocke . It is a point not mainly aimed at here : but it is very usefull . Is there but a few , but a remnant in all times ? Am I one of those ? What have I to evidence to me that I am of that little flock that is Christs ? What have I in me to evidence that God hath set his stampe upon me to be his ? That I shall not go the broad way to destruction ? This should force such quaeres to our soules . When we heare of the few that shall bee saved , we should make that use that Christ makes of that curious question of the fewnesse of them that should be saved . Oh strive to enter in at the strait gate ! Stand not on many or few , make this use of it : strive to enter in at the strait gate : take up , and practise the duties of religion , that are contrary to the corruption of nature , and contrary to the times , avoid the sins and courses of the times , and then we shall know , and evidence to our selves that we are of that few number . Somewhat must be done , to shew that wee are not of those that go the broad way . We heare that there are few that go the other way : and indeed it will make a man looke about him , the very consideration that there are but few that shall be saved . And it will make a man woundrous thankfull , Who am I , and what is my fathers house ? What is there in me ? What could God see in me to single me out of the rest , out of a great number that go the broad way to destruction , to set his love upon me ? It will inflame the heart with thankfulnesse to God ; It will not make a man proud to despise others ; that is pharisaicall but it will inflame the heart to bee thankefull in a peculiar m●nner to God. And to single ou● God in a peculiar manner to be our God , as he hath singled us out to be his : for alwayes he workes somewhat in us , like to that he workes for us . Those that God hath singled out to be his , he will give them grace to single out him againe . God shall be my God , religion shall be my care , and that that God respects shall be that that I will respect ● since God so respects me , shall not I love and respect all that God respects ? And shal I not greeve when any thing goes amisse with that that God hath a care of● Certainly it will worke this disposition , when wee come to perceive , by grounded evidence , that we are of that few company , of that remnant here spoken of , that God will leave alway to trust in his name . In the next place , though they be few , yet God hath a speciall care of them . Why ? There is good reason : for they are his in a peculiar manner . A governour of an house , he cares for all his cattell : but he cares for his children more . A man hath some care for all the lumber and trash in his house , he sees them usefull at sometime or other ; but he cares more for his Iewels ; if fire come , he will be sine to carry away his Iewels , whatsoever become of the lumber . Gods children are his after a peculiar manner ; therefore he hath an answerable peculiar care of them in all times . And indeed when they are once his , as he makes them have a peculiar care of him ; so hee lookes upon them , as such as he hath wrought upon to be good , and to witnesse for him , that have a care to stand for him and his honour , to own him and the cause of religion , he will have a care of them . Not that they have this of themselves to winne his love : but he workes in them a care to witnesse for him ; he workes in them a care to stand for him & his glory in all times ; and therfore he wil be sure to stand for them in the worst times . He will not be beholding to any man ; what wee have , we have it from him , and then he crownes his owne graces after ; he will have a speciall care of those that are his . This might be instanced from the beginning of the world ; from the infancy of the Church to this present time . When he would consume the old world , Noah must come into the Arke . And Lot must come forth of Sodome when it was to bee destroyed , the Angell could doe nothing else . So he had a care for Ieremiah and Baruk , he gave them their lives for a prey . He wil have a care of his own in the worst times , for they are sealed , he hath set his seale upon them . Those things that are sealed we have a speciall care of : now in Revel . 7. there are a number that are sealed : sealed inwardly by the Spirit of God , they are marked out for God : they are a marked , sealed number , all those that God will have a speciall care of . As in Ezek 9. Those that were marked in the forehead , they were looked unto , and cared for before the destruction came . So in Malachy 3. God had Iewels that he saith he would gather . When he brings a generall destruction , he will be sure to gather his Iewels , his first care is of them , A booke of remembrance was written for them ; he hath a booke of providence to write their names in , he hath their limmes , all the parts of them written : not a haire of them can miscarry , their teares , their steps , their dayes are numbred : My times are in thy hands , saith David : all things are numbred exactly of those that belong to God ; he hath a care of them , and all theirs to a haire , as our Saviour Christ saith ; they shall not lose so much as a haire of their heads . God hath an exact care of his remnant at all times . But you will say , sometimes it fals our otherwise . Indeed so it doth : for sometimes Gods children are taken away in common judgments , perhaps for too much corespondency with the sinnes of the times ; therefore they are wrapped in the destruction of the times : but yet there is a maine diff●rence betweene them . Ionathan and Saul dyed by the sword both of them ; Iosias and others died in the field ; but there is a maine difference . Ionathan was a good man ▪ Saul , for ought the Scripture saith of him , we have no ground to judge charitably of him , but leave him to his Iudge . But sure it is in generall , though the same things befall good and bad outwardly : yet there is a difference betweene Lazarus and Dives when they dye . Dives goes to his place , and Lazarus to Heaven . But for the most part this is true ; in regard of the body of the Church ( though , some few members , God hath hidden wayes to bring them to Heaven and happinesse : but for the body of his Church , and deare children ) he will give them their lives for a prey ; he will have a speciall care of them , and be a Sanctuary to them . Nay so far he will doe it , that the world shall know that he hath a speciall care of them in the world , as it is in the Psalme , the heathen shall say , God hath done great things for them : men that have no religion , shall say , certainly God doth great things for these men : though he suffer them to be carried captive , and to be in affliction : yet in that very affliction , shall be the glory of the Church , in that very bondage and abasement . Was the Church ever more glorious then in Babylon , when Daniel was there , and the three young men were put into the fire ? The glory of the Church oft times is in outward abasement : the world shall see that God hath a speciall care of them more then of o●hers . God so magnifies himselfe , and is so marvellous to his Church and children , to doe good to them sometimes , to the envie of the enimies , and admiration of all the world that take notice of them : as at the returne from the Captivity , and the like shall be at the conversion of the Iewes . The use of it may be to comfort us against evill times , against the time to come ; Let us cast our care upon God he will care for us , he will be with us , and stand by us : he will never forsake us in the worst times . Nay his fashion is to deale with his children , as becommeth his infinit wisdome , that they shall finde most comfort , and sweetest communion with him in the hardest times . Therefore let us feare nothing that shall befall us with slavish fear , let us feare nothing whatsoever in this world , as long as we are in covenant with God , come what will. It is a great honour to God to trust him with all for the time to come : let us doe our duty , and not be afraid of this , or that , as long ( I say ) as we have God in covenant with us , who is al sufficient . What should we be afraid of ? Can a mother forget her child ( saith the Prophet ) If she should yet will not I forget thee , thou art written on the p●lmes of my hands . Those things that are in the p●lmes of our hands , we have ever in our eye . God hath us in his eye ; he sets his children before him alway : how can he forget them ? How can Christ forget his Church ? He carries them in his breast● as the high Priest had the names of the twelve Tribes on his breast in twelve precious stones , when he went into the Holy of Holies . Christ carries our names in his heart : how can he forget us then ? Let kingdomes dash one against another , and let the world tumble upon heapes ; let there be what confusion of States there will , God certainly will have a care of his Iewels . I will leave ( in spite of all the world ) in the middest of thee , an afflicted and poore people . &c. You will say , when is this performed ? In that day ( saith he in the verse before my Text. ) You must know it is the Scriptures fashion , when it saith , In that day ▪ to take it indefinitely , not to tye it to a certaine day : though there is a certaine day wherein there shal be an accomplishment of all prophesies , and a performance of all promises , that is , at the last day . In the meane time there is a graduall performance of promises , and the accōplishment of them is in severall knots and points of time , so much as shall give content to Gods children ; yet alwayes leading to a further and further performance . As for example , God shewed mercy to these Israelites , when they were in captivity , he brought them home againe , they were a poore and afflicted people , and were much bettered by their abasement ▪ there was a degree of performance then . And then there was a degree of performance in Christs time , when he joyned the Gentiles to them , and both made one Church . There will be a more glorious performance at the conversion of the Iewes ; when God shall make his people trust in the name of the Lord , and the Gentiles shall come in and joyne with them , and they with the Gentiles . But that which followes in the verse after , The remnant shall doe none iniquity , nor speake lyes ; a deceitfull toung shall not be found in their mouth . These things shall have their time , when the people shall be more thorowly purged then ever they were : and certainly these glorious portions of Scripture cannot have performance , but in such dayes as are to come . But the accomplishment of all shall be at the day of judgment . Indeed in the meane time ( as I say ) there is a comfortable performance , leaving us in expectation of further , and further still : because while we live here , we are in a life of hope and expectation , and alwayes we are under somewhat unperformed . So much for that . I come now to the state and condition of these people : An afflicted and poore people . This is their state and condition , wherein is implied also their disposition : their state is , they are an afllicted and poore people ; so it is answerable to the originall , an afflicted and impoverished people , a weakned people . How ever God hath a speciall care of his Church in this world : Yet it is w●th exception of some crosses and afflictions . You shall have an hundred fold ( saith Christ ) in this life ; but with tribulations , and afflictions ; that must come in . But yet notwithstanding here is a blessing in this : for howsoever lhe leave them an afflicted and poore people , yet he leaves them a people : and though they be a people afflicted and poore : yet they are a people that are rich in God , they shall trust in the name of the Lord , of which I shall speake afterward . In that he cals them an afflicted and poore people , hence wee see in the first place , that , The state of Gods Church and children in this world ( for the most part ) is to be afflicted and poore in their outward condition . I say , for the most part : we must not make it a generall rule : it is a point rather to comfort us when it is so , than that it is alway so with the Church . For howsoever they are alwayes in some respects afflicted , they have alway something to abase them , yet the times of the Church are somtimes more glorious in the eyes of the world ; they have the upper hand of the world sometimes . and sometimes againe the children of God they walk in the abundance of the comforts of the Holy Ghost , and increase and multiply , as it is in Acts 9. When Saul was converted to be Paul , The Church increased and grew , and went on in the feare of the Lord , and the comforts of the Holy Ghost . There be good dayes and times for the Church sometimes : but for the most part in this world , Gods Church and children are under some cloud . I will not enter into the common place of it , but only touch it in a word or two . God will have it so : because it is fit the body should be conformable to the head . You know our blessed Saviour when he wrought our salvation he wrought it in a state of abasement : and we in working out that salvation , in going to that salvation that he hath wrought for us ; we must go to it ( for the most part ) in a state of abasement in one kind or other : for we are chosen to be conformable to our head , and we are as well chosen to our portion in afflictions , as to grace and glory . God hath set us apart to beare such a share and portion of troubles in this world , to suffer , as well as to do ▪ From my youth up ( saith the Church ) they have afflicted me ; the plowers have plowed upon my backe , and made long ●urrowes : that is , from the infancy of the Church , in all the growth of it , this hath beene the state of the Church , for the most part , to be afflicted , and poore . And indeed , if we looke to our selves ( by reason of the remainder of our corruptions ) it is needfull it should be so . God in wisdome sees it fit it should be so , that wee should bee afflicted and poore : because he sees that we can hardly digest any flourishing condition in this world . It is as strong waters to a wea●e stomacke : how ever strong waters intoxicate them not , to make them drunke , yet they weaken the braine : so how ever a good condition in the world doth not altogether besot men , yet it weakens them , without a grea● measure of faith , and makes them forget God , and the condition of worldly things , how empty and vaine they are , and forget themselves , and their owne mortality , and forget others , what respect is due to them : as if the world were made only for them to tosse and tumble in at their pleasure , to have all at their will : as if other men were scarce men to them . You see when men are trusted with great matters , they deale with other men as if they were not men , as if all were made for their pleasure . This is the nature of man in great eminency , it sets up its owne desire for a god , as if all other were beasts , and base , and nothing . It is a pi●ifull thing to consider what our nature is in this kind . Nay , take the best : Hezekiah , in his prosperitie , he would needs shew his treasures to the king of Babylon ( a faire bootie for him ) you know what it cost him afterward . Naturally we are prone to outward carnall excellency too too much , God knowes it well enough . David would be numb●ing the people , that he might be conceited what a goodly number he had to fight against his enemies : God punished him you see in that kinde , he tooke away that people that he made his confidence . God deales thus with his children in this world , because he sees a disposition in them that cannot digest , and mannage , and overcome prosperity ; they cannot command it as they should do , but are slaves to their own lusts , though they have a good measure of grace . We are prone to surfeit of the things of this life , and God is forced ; as it is in Psal. 119. of very faithfulnesse thou hast corrected me , God of very faithfulnesse , because he will be true to our souls and save them , he is forced to diet us , and to keep us short of the things of this life : to take away matter of pride , and matter of conceitednesse in carnall excellencies , to make us know our selves , and him , and the world what it is , the vanity of the world , and worldly things . You see then , God hath some cause to do it . And we may justifie God when he any way abaseth us in this world : he knowes what hee hath to do with us , let us leave that to him , so he save our soules , and sanctifie them , and delight in us to heaven and happinesse : if his pleasure be to diet us in this world , in regard of riches , and greatnesse , that he do not answer our desires , but keepe us under hatches ; let us leave it to his will , he knowes what to do with us : as the Physitian knowes better what concernes the sicke , than the sick doth . Therefore let us take in good part the wise dispensation of God. But why doth he joyne afflicted and poore together ? Because poverty is affliction , and because affliction goes with poverty , poverty brings affliction , it brings abasement with it , and it is an affliction it selfe : For the poore man is trod on at all hands , men go over the hedge where it is lowest , it is an affliction , and it goes with affliction , Therefore the Apostle S. Paul ; Philip. 4. he joynes them together , I have learned to want and to be abased : Why ? Because a man that is in want in the world , is usually abased ; every man scornes him that is in want : they looke haughty and high over a man that hath any use of them , so that affliction and poverty usually go together Those that God doth abase in this kinde , let them consider that it is no otherwise with them , than it hath beene with Gods people before : and let them labour for true riches , take advantage from their outward estate to be rich in a better way . In the next place we may observe hence , that God sanctifies outward affliction and poverty , to helpe inward poverty of spirit . Poverty in outward condition helpes poverty in the inward disposition . In their state and condition is implyed their disposition ; poore for condition , and likewise in inward disposition : for that is implied here . The Prophet doth not meane he will leave poore people that shall onely be poore : for we see a world of poore and proud . A man as he goes along in the streets , shall heare a company of poore that are the greatest rebels in the world against God , that blaspheme , and sweare , that raile against Magistrates , and Governou●s , they are the most unbroken people in the world the poorest , and beggerliest , the refuse of mankinde ; as they are in condition , so they are in disposition . The Scripture speakes here of Gods poore , not of the divels poore , such as are poore every way , outwardly , & inwardly , and have their poverty as a just punishment of their wicked lives , and continue in that wicked life , having it not sanctified to them to make them desire better riches . Doth God esteeme such poore ? No ; but such poore , and afflicted , as together with the meanenesse of their outward condition , have it sanctified to them : so as they grow to be low and poore in their owne esteeme of themselves , they grow to inward poverty of spirit , and so to seeke to God , to seeke for better riches : to be rich in faith , as the Scripture speakes , especially such , and only such are here meant . So then marke the point here , that , God sanctifies affliction and poverty for the inward good of the soules of his children . This is the reason of it , outward poverty and affliction takes away the fuell that feeds pride , that is an opposite to spirituall poverty , and humility , and sight of our wants . that which pride feedes upon , it is some outward thing , some outward excellency : that the flesh takes occasion by to swell , to over-weene it selfe , and to over-looke all others : now when the fuell is taken away , the fire goes out ; when the fodder and nourishment is taken away , those wanton steeds ( you know ) that grew fierce with pampering , they grow more tractable : so it is with the nature of man , take away that that makes him fierce , and then when his fierce and high conceits are taken away , hee will bee tame : take away that that feedes his carnall disposition , and he growes tractable and gentle . Thus then affliction and poverty outward in our condition , it helpes to inward poverty of spirit and disposition : for it takes away that which inflames the fancy of a carnall man. A carnall man thinks himselfe as great , and as good as he hath possessions of the things of this life● and the divell enlargeth his conceit more upon the imagination , to thinke these things to be a great deale greater then they are : we come afterward by experience to see them nothing but vanity : but this is in man without grace , we are prone ( as I said ) to surfeit of them , they are too strong for us to digest and overcome , and therefore God takes them away that he may helpe the inward disposition of our soules . Afflictions and poverty sanctified they have a power to bring us to God , and to keepe us in , and to recover us when we are fallen . They bring us in , as we see in Manasses , and in the prodigall son , affliction and poverty they brought him to know himselfe ; they brought him home , he was not himselfe before ; they brought him to inward poverty : when he could not be satisfied so much as with husks abroad , it was time for him to looke home againe . So when we are in the state of grace , it keepes and pales us in , God hedgeth us in with thornes , that we may not run out . And then if we fall , it recovers us , and fetcheth us in againe by imbittering sinfull courses to us . We see then affliction and poverty is sanctified to Gods children , to worke an inward fight of their spirituall wants . Take notice hence of the poyson and sinfulnesse of our corrupt nature , that defiles it selfe in the blessings of God : so that God cannot otherwise fit us for grace , but by stripping of us of those things that are good in themselves . This should abase us very much , considering that those things that should be rises to us , to raise us up to God , that should be glasses to see the love of God in ; our nature useth them as clouds to keep God from us , and to fasten , and fixe upon the things themselves ; so that there is no other remedy , but God must strip us naked of them : this consideration should humble us . And let us make this use of it : Let us know when any abasement is sanctified to us , it comes from GODS love . If wee finde any affliction make us inwardly more humble , and tractable , and more pliable ; certainely it comes from love , and is directed to our good : and therefore it is in love , because it is directed to our good . For it is well taken away in earthly things , that is supplied in heavenly and spirituall . What if God take away such outward honours , and respects , and riches ; if God make it up in graces that are eternall , that make us truly and inwardly good , which all the outward things in the world cannot doe ? All the Empires in the world cannot make a man an honest man : they may make him worse ; they may be snares to make him forget God and himselfe ; they may be a meanes of his damnation without wondrous care . What if God take away a great deale of these things , and make them up in favours of a higher kinde ? Therefore if we finde God sanctifie any outward abasement for the inward good of our soules , let us blesse him for it , and take it in good part as an evidence of his love : for God thus deales with his children , he sanctifies their outward abasements for their inward good , to draw them neerer to himselfe . Therefore those that are weake in their condition ( for a man may be poor in regard of his conditiō , though not inwardly poor ) those that are broken in their condition outwardly , they may know whether it be in love or no , if they finde this condition sanctified to a better disposition . For as all things in generall worke to the best to them that love God : so this is one , especiall affliction and poverty , worke for good to them that love God ; God sanctifies it to them for that end . Therefore we should examine when we are under any crosse , see how it workes upon us , whe●her by it we are humbl●d or no ; whether we joyne with God or no : for those that belong to God , have the graces of the Spirit , to joyne with him in the worke ; when he afflicts them , they labour to afflict themselves ; when he goes to humble them outwardly , they humble themselves ; when he goes about to make them poore , to weane them from the love of the world , they weane themselves , and joyne with God. As we see the Physitian by his art and skill , when he sees nature working away , then he will helpe nature , till the cure be wrought : so God gives his spirit to those that are his , to work with him . When God goes about to take them downe , they will take downe themselves too , and so they grow inwardly better , together with their outward abasement . Those therefore that swell , and storme , and murmure , and rage , what doe they get but more stripes ? They get not out of trouble by it : but if they belong to God , they get stripes upon stripes . What doth the horse get at last by shaking off his Rider that is skilfull ? more spurring , and more strokes : so when men are under Gods hand afflicted any way , and labour not to make a good use of it : but will pull the rod out of Gods hand , and swell and pine , if they belong to God , they get more stripes . Therefore let us kiss the rod , and the hand that holds it : God is about a good work , let him alone ; desire him rather to sanctifie the visitation and abasement , then remove it . A gracious heart desires rather the sanctification , then the removell . Againe , hence we learne , not to despise the brother of low degree : nor we should not have the ●aith of Christ in respect of persons . We should not take ●candall at the Church , that it is usually in a mean condition in this world : for the Church is alway rich in another kinde of riches : the Church is rich in reversion , it hath Heaven and happinesse : and the Church is rich in bils and promises . The Church is rich in an apparant pledge , that is worth all the world besides , that is , in Christ. If he have given us his Sonne , will he not with him give us all things else ? The Church is rich in this world indeed : for all things are yours , and you are Christs . Christ carries riches for the Church , and dispenseth them to the Church as occasion serves . Indeed Christs riches are the Churches riches . The Church cannot be poore if Christ be rich ; it is only a medicinall poverty , it is Gods dispensation to fit them for better riches . As a wise Physitian he purgeth a foule body , till he bring it almost to skin and bone : but why ? That having made it poore , there may be a spring of better blood and spirits . Let us take no offence therefore at Gods dispensation , either towards others , or our selves , if we finde him by his holy Spirit sanctifying that outward condition to a holy inward bent , and disposition of soule to God-ward . It is a happy affliction and poverty , and abasement , whatsoever it be that drawes us neerer to God , in whom we have more supply then we can have want in the world . God never takes away any thing frō his children in this world , but he gives them more in better things : that is alway his course , the poore receive the Gospell , the Gospell is preached to them , and they receive it ; those that by their outward abasements , are brought to a sight of their spirituall wants , and thereupon to hunger after Christ. Againe , in that this outward poverty helpes to inward poverty of the soule , outward afflictions helpe the inward disposition hence we see likewise this truth , that Providence is serviceable to predestination and election . God in election , hath a purpose to call us out of the world , to save our soules . Providence , that is a generall government of all things in the world . Election is in order to salvation , he hath chosen us to a supernaturall end , and fits us for it , by calling and sanctification . Now how doth providence serve the decree of election ? Thus , whom God purposeth to save , to bring to an end above nature , he directs providence , so that all things shall serve for that end ; therefore he incourageth them with outward things , or takes outward things from them ( in his providence ) as may serve his purpose in election , to save their soules . He hath a purpose to save them ; therefore providence workes all things for their good , Rom. 8.28 . All things ( by the over-ruling providence of God ) are serviceable to a higher degree of love that God beares to his children , to serve his purpose , to bring them to Heaven . Thereupon comes the dispensation of riches or poverty , honour or abasement : he takes liberty for outward things concerning this life , to give , or take them , as they may serve the spirituall and best good of his children . Therefore Gods children when they see God intends their good , in taken away the things of this life , in letting them blood ( as it were ) for their health ▪ they should blesse God , as well for taking , as for giving , as Iob did . And there is as great mercy , and love hid in taking away blessings , as in conveighing of them . I will leave and afflicted and poore people . In the Originall , it is poore , and milde , and gentle ; poverty of estate , and poverty of spirit , the disposition of soule , come almost in one word , and indeed in Gods children they are joyned together : for he sanctifies all dispensations and carriages of himselfe towards them . When God hath a purpose to save a man , every thing shall helpe him homeward . And it is not a better outward argument to know a mans state in grace , then to see how the carriage of things serve Gods purpose to doe good to his soule : when we our selves are bettered in our inward man , by whatsoever befals us . God complaines of the Iewes , they were as reprobate silver , because hee had melted them , and they were never a whit the better : they were like drosse consumed in the melting . Gods children are as gold refined ; those that find themselves refined and bettered , it is an evidence that they are Gods : because there is a providence serving their spirituall good , directing all things to that end . But from their condition , we come to the disposition implyed , inward and spiritual poverty . Now this poverty is not a meere want of grace , to be poore in spirit , is not to bee poore of that spirit , or to bee of a poore spirit : to be of a poore spirit is to have no goodnesse , no worth at all , but to be of a dejected base mind . Gods children are not so , ther are none more couragious then they , when they are called to it . It is not this poverty of spirit , to have no goodnesse at all . But to be poor in spirit , is a state and disposition of soule , that hath some goodnesse , wherein they see a want of further goodnesse : they have so much goodnesse and worth , as to see an unworthinesse in themselves , and a greater worthinesse out of themselves . They are sensible of their own want , and see they have not meanes of supply in themselves , and they see an all-sufficiency out of themselves , in God , in Christ ; they see a necessity of dependance for supply out of themselves in their whole condition till they come to Heaven . In a word , this poverty is a sight of our owne nothingnesse in our selves , and besides that , our owne inability ; and a sight of sufficiency out of our selves , and a desire of it , and likewise a hope of supply from thence , which hope carries us to endeavour , and to waiting , till we he have supply . This will better appeare , if we distinguish of this poverty in spirit by the two degrees of it . 2 There is a poverty of spirit , before we are in the state of grace , before we are in CHRIST : and a poverty after . The poverty before we are in the state of grace , is , when God by his Spirit , together with this word and worke of correction , doth open the eyes of our soules to see what we are by nature , what we are in our selues . It is a worke of Gods convincing Spirit to give us a true view into our owne condi●ion , and with the sight to worke a sense , and ●rom a sight , and sense , and thorow conviction , comes a wondrous abasement , and a desire to be otherwise then we are . There is some hope in spirituall poverty in Gods children before their conversion , which stirs them up to look upon Christ , and to the mercy of God in Christ : and this stirs ●hem up to begge , and to use all meanes , and at length God is gracious , and answers all the desires of their soules . This is before they were in grace : for before a Christian is a sound Christian , hee must be driven out of himselfe . Naturally we are prone to cleave to something , either out of our selves , or in our selves ; and we must be fired out by a sight and sense of the misery we are in . Wee see God hath taken this course alway in Scripture . This course he tooke with Adam , hee cites him , arraignes him , condemnes him ; he lets him see what a miserable creature he was : as no man on earth was ever so miserable , till he felt the sweetnesse of the promised seed , He that had been in so great happinesse as he was , to have his conscience so galled as his was afterward ; to feele such misery for the present as he did : he must needs be very miserable , as indeed he was the most miserable man that ever was since his time . It is the greatest unhappinesse for a man to have beene happie ; for his former happinesse , makes his present unhappinesse more sensible . When God had prepared him thorowly , then he raised him up with the promised seed . God deales as he dealt with Eliah ; first , hee casts him downe with earthquakes and stormes , and then he comes in a stiller voice . It is for that end that Iohn Baptist comes before Christ to levell all ; to cast downe the Mountaines ; and fill up the valleyes : for all must bee laid flat to Christ ; we must lay our selves at his feet , and be content to be disposed of by him , before we know what belongs to being in Christ : there must be poverty of spirit antecedent therefore . We see this lively set out in the Prodigall sonne , that while he had any thing in the world to content him , he never lookes homeward : but when he saw such an emptinesse in all things he met with , that he could not be satisfied with husks , then he began to think of going home , and that there was some hope , he had a father that would receive him . I will be short in this , because the other is mainely intended . If we would know , and discerne by some evidences , whether we have beene poore in spirit , in this preparative poverty or no. Let us consider what we have judged of our condition by nature : 1 whether ever we have beene convinced of the ill condition we are in : for if there be not conviction of sinne , there will not be conviction of righteousnesse , as you have it , Iohn 16. There are three workes of the Spirit , to convince of sin , of righteousnesse , and of judgment , of spirituall government . The Spirit before it convinceth us that we have the righteousnesse of Christ , and convinceth us of the necessity of government , and holy life in Christ ( which is called there , Iudgement ) he convinceth of sin , which is an antecedent worke . Let us examine our selves whether the Spirit have had such a worke or no. 2 Where this conviction and poverty is , a man sees an emptinesse and vanity in all things in the world whatsoever , but in Christ. 3 And there is a desire of the grace and favour of God above all things . Aske a poore man what he would have ; he would haue that that may supply his poverty and want . Aske a man that is spiritually poore before he be in Christ ; what would you have ? Oh mercy and pardon ; offer him any thing else in the world , it contents him not : but that will content him , the sense and perswasion of Gods love and mercy in Christ Iesus . 4 Where this poverty of spirit is , there will be a wondrous earnestnesse after pardon and mercy , and after grace , to be in an other condition : a man will labour , even as for life . If you come to a poore man that labours for his living , and aske him , why doe you labour so ? ( he will wonder at your idle question ) I may starve else ( he will say . ) A man that is spiritually poore , and sees what a state he is in , he labours in the use of meanes to have an inward sense of Gods love , to finde some beginnings of the new creature , to finde a change , to be otherwise then he is , he sees he must perish else ; there is a prizing and estimation in him of mercy , and pardon above all things in the world , and a making after it . 5 It is alway joyned likewise with a wondrous abasing of himselfe : he thinks himselfe not worth the ground he goes on , till God hath mercy on him in Iesus Christ. This is not so sensible in those that are brought up in the Church , or that have religious thoughts put into them continually in both kindes ▪ both concerning their owne estate by nature , and withall concerning grace and mercy in Christ. Therefore grace is instilled into them by little and little , and the change is not so sensible . But where the conversion is anything sudden , from an ill course of life to a better : God workes such a poverty of spirit before he bring a man to Christ. In Mat. 5. it is the beginning of all happinesse , the blessednesse that leads to the rest , Blessed are the poore in spirit , for theirs is the kingdome of Heaven . And indeed those that are poore in spirit , are blessed , though they have not yet the sense of Gods love so much as they desire : for this drawes on all the rest ( as I shall shew afterwards ) To be poore in spirit therefore , is to see that we have no good in our selves , that we are beggers and bankrupts , and have no meanes to pay , or satisfie : and this stirs up desire , and the use of meanes and all the qualifications that follow there , Hungring and thirsting after righteousnesse , and mourning , and meeknesse . For this will follow ; a man that is poore in spirit , say what you will to him , he is so tractable and meeke ; let God doe what he will with him so he give him grace , if he will cast him downe , so be it . What shall we doe to be saved ? Implying a plyablenesse to take any course , he is willing to do or to suffer anything . And indeed there must be such a poverty of spirit , ( before we can beleeve in Christ ) whereby we may be convinced of our debts , and of our unability to pay those debts , and our misery , that we are in danger to be cast into eternall bondage for them , 1 there must be this before : for else we will never repaire to Christ , nor Gods mercy in him . The full stomack despiseth an hony combe , we will not relish Christ , nor value him as we should . Then againe without this , we will not be thankfull to God as we should be : 2 who is thankfull to God , but he that sees before what need he stands in of mercy , and of every drop of the blood of Christ ? And then we will not be fruitfull : for who is so fruitfull a Christian as hee that is thankfull ? 3 and this depends upon the other , A Christian that was never truly cast downe , and laid low by the spirit of bondage , he is a barren Christian : the other having tasted of the love of God in Christ , the very love of Christ constraines him , and he studies to be abundant in the worke of the Lord , as S. Paul saith , and every way to shew forth the vertues of him that hath ca●led him out of darkenesse into marvellous light . Againe , this is the ground ( when men are not sufficiently humbled before ) that they fal away dangerously , 4 it is the ground of apostacy , because they did not feele the smart of sin . He that hath smarted for his estate before , & knowes what it is to be in such a condition , he will be loth ever to come into the prison againe . Therefore the ground of carefull walking is a sense of our unworthinesse and misery : the more we are donvinced of this , the more carefull and watchfull wee will bee , that we never come into that cursed condition againe . And indeed it is an errour in the foundation which is not mended in the Fabrick ( as we say ) when there is an errour in poverty of spirit at the first , 5 when the work of humiliation is not kindly wrought ; hence is the defect in all the whole carriage of a Christian. The foundation of Gods building lies low , he digs deepe : God layes his foundation oft times , as low as Hell it selfe ( in a manner ) He brings his children to see that that hee meanes they shall never feele , to see his wrath against fin , that so he may build upon this foundation . For Christianity it is an excellent frame , it is a frame for eternity , a building for ever ; therefore it must have a sure foundation which must be laid in humiliation and poverty of spirit . An errour in the first digestion is not amended in the second ; if that be not good , the rest are naught ; if there be not sound humiliation , nothing will bee sound afterward . Therefore we should desire , that God by his spirit would helpe us more and more to know what we are in our selves , that we may get to be what we are in Christ. But there is a continuall frame and disposition of soule , 2 which is a poverty in spirit , that accompanies Gods children all the dayes of their life , till they be in heaven , till they enjoy that riches that is laid up there for them ; and that is especially here meant . And indeed it is an ingredient into all the passages of salvation . For in justification there must be a poverty of spirit , 1 to make us see that there is no righteousnesse in our selves , or that can come from us , that is able to stand against the Law , and against the justice of God : all is defiled , and spotted , and unanswerable . And upon this poverty , and apprehension of what is detective in our selves , comes an admiration of that righteousnesse of God in Christ ( for it is of Gods devising , and of Gods approving , and of Gods working , Christ being God and man ) to force us every day to renew our right i● the righteousnesse of Christ , and to be found in him . There is such a poverty of spirit , as to account all losse and drosse , and nothing , to bee willing to part withall to bee found in Christ , not having our owne righteousnesse , but that which is of God in Christ , as Paul divinely speakes , Phil. 3. So it is necessary in that maine passage ( of justification ) to bee poore in spirit ; that is , to see a de●ect●in our owne righteousnesse , to stand oppos●●e to Gods justice , who is a consuming fi●e● it is re●●isite in regard of our daily living by saith injustification . In the whole course of sanctification , there must of necessity bee poverty of spirit ; 2 that is , a sense , that wee have no sanctifying grace of our selves , but wee must fetch it from the fulnesse of Christ ; whose fulnesse is for us : of his fuln●sse wee receive grace for grace . The ground of this is , that now in the covenant of grace al is of grace , both in justification and sanctification , all is of grace , nothing but grace . God hath set himselfe to get the glory of his free grace and mercy now in Iesus Christ. Therefore as our salvation is wrought out of us altogether , by our surety , the second Adam , Christ : so our righteousnesse is altogether out of our selves , whereby wee appeare righteous before God. It is his , and given to us by marriage ; being one with him , his righteousnesse is ours . And likewise in him wee have the principle of all grace : he is the principle of our life , the root and foundation of spirituall life and sanctification . Without mee you can doe nothing . So that in Christ we have all that concernes our spirituall life in sanctification and justification , because it is a state of grace . Adam had it in himselfe , though God at the first clothed him with his image : yet not withstanding he had not such a necessity , as we have , to goe to Christ for all : but now in the second Adam Christ , we must fetch grace for every thing from him . Therefore there must be poverty in regard of out knowledge ; we have no spirituall knowledge of our selves : and poverty in regard of our affections ; wee have no joy , no peace , no comfort of our selves , no delight in good things , nor no strength to them ; we have all from Christ. By grace ( saith the Apostle ) I am what I am ▪ as if grace had given him his being , his forme ( as we say ) Indeed so it doth : grace gives a Christian his forme , and being , his worke , and his working : for all working is from the inward being and form of things . By grace wee are what we are in justification , and worke what we work in sanctification , it is by what we have freely from Christ ; therfore in that respect there must be poverty of spirit . Nay , I say more , in every notion when wee are in the state of grace , and have had the beginnings of the new creature in us , there needs poverty of spirit , in regard of our owne inability to performe every action . For even as it is in our forme , the life and soule , there is a need of it in every moving and stirring : so there is a need of the spirit of grace ( which is as the forme , and life , and being of a Christian ) to every holy action ; In him we live , and move , and have our being , saith the Apostle . [ In him : ] that is , in God reconciled to Christ , we have not only our being ; that is , our forme : but in him we live , and move to every particular act . We are no wiser in particular things , then God makes us on the sudden : the wi●est man will be a foole , if God leave him to his owne wit. We are no stronger in every particular act that needs strength , then God supplies us with spirituall strength . We are no holier , then God by his Spirit shines on us , and raiseth our soules in particular actions . So that it is not only necessary , that we have grace at the first to make us Christians ; but we must have a perpetuall regiment of the Spirit , from whence we must have an influence to every particular act . Though we have grace , yet we cannot bring forth that grace to act without new grace . Even as trees , though they be fitted to beare fruit , as the Vine , &c. yet without the influence of the Heavens , they cannot put forth that fitnesse in fruit : so though we be fitted by the Spirit of God , yet we cannot put it forth to particular acts when occasion serves , without the influence of Heaven to promote and further that grace , and applying our spirits to every holy action by removing the impediments that would hinder it , adding new supply and strength to helpe grace . If the temptations bee too strong , as sometimes they are , former grace will not serve without a new supply of strength . As he that may carry a lesser burthen , cannot carry a greater without new strength : so in every temptation there is required more strength then the former ; and in every new action there is required , not only a continuance of grace , but a fresh supply of stronger grace . And for want of this , the best of Gods Saints have fallen foulely . Though they have had grace in them , yet notwithstanding the Spirit hath left them to themselves in regard of new supply , because they have beene conceited , they have not beene poore enough in spirit . As Peter , he was conceited of his owne strength , Though all men for●ake thee , yet I will not . This conceit moved God ●n mercy ( as well as in justice , ) to leave him to ●imselfe , that by his fall he might learne to stand another time , and not trust his owne strength . The ●est of us all , I say , when there is any thing to bee done , we had need of a fresh influence of grace , and a fresh light to shine upon us . It should force perpetuall poverty of spirit , to see the want that is in our selves , and the supply that is out of our selves , and to make use of that by going out of our selves , and making towards him , in whom is all our supply . In all our communion wee have with God ( which is the happinesse of our estate ) this frame and disposition of soule , to bee poore in spirit , it is necessary in every act . Even in our very prayers for grace , we are so void of it , that wee want ability to call for what we want . We must have that from the Spirit , not only grace , but that disposition of soule which carries us to God : a spirit fitting us to pray , that must bee also given us , wee know not what to call for . Wee of our selves are so poore , that wee not only want grace and ability to action , but we have not ability to aske : but Gods spirit must dictate our prayers , and give us motions , and make us sensible of our wants , and must inable our faith to cherish those graces , and make us goe out of our selves even in our very prayers . What a state is this then ! Had wee not need to bee poore in spirit all our life time , that have not so much as ability to goe out of our selves for supply from another , but that must come from Christ too ? As S. Augustin who was a great advancer of the grace of GOD , and an abaser of man , he had indeed S. Pauls spirit ; saith hee , wee should boast and glory of nothing , because nothing is ours . We have need of this poverty of spirit in the whole tenure of our Christian life . Againe , in the actions of this life , how pitifully doe wee miscarry ; because we thinke wee have wit and strength enough , and set upon things in our owne wit and strength , we speed , ●nd have successe answerable . Where the beginning is confidence , the end is shame , of any businesse , even of this life . What is the reason that oft times the great and weighty businesses of this life , have not answerable successe ? Many times it falsout so , as one said of generall Councels , they seldome were successefull , because men come with confidence and wit for victory , rather then truth . Certainly there is lesse successe in great matters , because men come with selfe confidence . Therefore it is a good signe that God meanes to blesse great businesses , when hee puts it into the hearts of those that are agents in them , to seeke him in the affaires of this life . We must bee poore in spirit , to see that the carriage and successe comes from him . Well : so it is i● suffering likewise ; wee cannot suffer the least crosse of our selves , but with murmuring and repining , without strength from him . When Moses came to the waters of strife , Moses spirit was discovered ; hee could not endure the harshnesse and rebellion of the people . A Christian comes sometimes to such opposition , that his spirit is moved , and he discovers much corruption . It is so with the best men , even Moses , a meek man , when he had such temptations and provocations , it moved him . Wee must labour to get a greater spirit then our owne , to have the spirit of God to work this spirituall poverty in us . This poverty of spirit , as we call it , is , spirituale vacuum , spirituall emptinesse . You know in Philosophy , there is nothing empty in the world , but it is filled either with aire , or some kind of body : and to avoide the enemy of nature , emptinesse , things will change their seat ; heavie things will goe upward , and things that are above , will com● below to avoid emptinesse , that is contrary to ●●ture , there being a fulnesse of things with one bodie or other : so I say , spirituall poverty it is a● emptying of the soule , which of force alway brings better things in . Wheresoever this emptying of the soule is ; this making of our selves poore , it is upon good ground by this course : it is alwaies such a vacuum and emptinesse of one thing , as brings in another better . The soule can never be altogether empty ; when winde , and vaine stuffe is out , then comes better things in , which S. Paul cals the fulnesse of God ; he prayes , and wishes that they might be filled with the fulnesse of God : then comes fulnesse of knowledge and understanding , and fulnesse of affection , and fulnesse of contentment , and complacency in the will , and all the soule hath an answerable fulnesse to the proportion of the emptying it selfe of it selfe . In the next place , let us come to discover this disposition of poverty of spirit where it is . And then shew some helpes to it . First to discover where this blessed frame of soule is . Surely those that are thus poore in spirit , they are full of prayer . The poore man speakes supplications , as the Wiseman saith , 1 that is his dialect . The poore man is much in prayer , he that is poore in spirit , is much in supplication : for prayers they are the Ambassadours of the poore soule to God , to supply it with the riches of his grace . Therefore where there is no prayer , there is no sense of poverty , but there is a Laodicean temper , as if they were rich enough . You have a company of men , they say they cannot pray privately , their spirits are barren . They intimate much pride of spirit : for if a man be sensible of his wants , you need not supply him with words . If a poore tenant come to a Land-lord , and find he hath a hard bargaine , let him alone for telling his tale ; I warrant you he will lay open the state of his wife and children , and the ill yeare he hath had , he will be eloquent enough . Take any man that is sensible of his wants , and you shall not need to dictate words to him . There is no man that hath a humble and broken heart , ( though he be never so illiterate ) but he will have a large heart to God in this kinde . Againe , 2 there is a care of using all meanes . Where poverty is , there will bee a making out of our selves unto places where GOD bestowes any riches . They that are poore , and have no victuals at home , they will goe to market , rather than they will starve : and those that find in themselves want of grace and comfort ; surely they will goe out of themselves , they will goe to Gods market , they will attend upon the meanes . He that is like to be arrested for debt , and hath nothing at home , it is time for him to seeke abroad for supply : so when a man is poore spiritually , ready to bee snared and catched in every thing , for want of spirituall grace , he will labour for strength in the use of all means . Therefore those that are of a Laodicean stamp , that thinke there is too much preaching , and too much hearing , and too much reading ; and what need all this adoe ? Alas , they were never humbled , they were never sensible of their state by nature , nor are not yet in the state of grace : for the soule of a true Christian is alway in the state of spirituall poverty , as that it relisheth spirituall meanes , and is not fed with husks . A soule that is spiritually poore , will d●scerne in the use of means , this is flourishing , this is for the eare , this is conceits ; alas it comes for food for supply . A poore soule that findes the want of grace , and strength , and comfort , it judgeth of the meanes by what it findes ; there will be a use of all meanes , and likewise some ability to taste where there is true poverty of spirit . 3 Againe , where this inward poverty of spirit is , it will make Gods children wondrous thankfull , and thankful for a little grace . A poore man that is sensible of his poverty , will be more thankfull for a penny , then another man for a pound that hath money of his owne . A soule that sees the want of grace , and withall sees the excellency of grace is thankfull to God that hee will worke any thing in such a poore defiled soule as hee is ; that hee will worke any good motions , any good affections , any degree of faith , that he will give him any assurance of salvation . Oh hee thinkes , what a good God is this ! Hee breakes out with the Apostles , Peter and Paul , that had both beene sinners themselves and found grace , oh they were much in thankefulnesse ! Blessed be God the father of our Lord Iesus Christ , &c. A thankfull soule is a poore soule , and a poore soule is alway a thankfull soule . Hee that is poore hee knowes hee hath little , and deserves little : therefore knowing that hee deserves nothing , he is thankfull for , and content with any thing : a humble man is alway thankfull , and that is the reason that GOD may have his glory from him , hee is forced sometimes to humble and abase him , hee should have no sacrifice from him else . A proud man , a conceited man , so dotes upon his owne worth , hee forgets the giver , he makes himselfe an idoll to him : therefore such , they are usurpers of what they have , they enter upon GODS blessings , not considering from whom they have them , nor for what end they have them . They deny God his tribute of thankfulnesse , because they are proud : but a man that is poore in spirit , he enters upon all by title of gift , and receives all from God in the forme of a poore man : therefore whatsoever hee hath , hee returnes thankes for it againe . An unthankfull soule therefore is a proud soule : a thankfull soule , is an humble abased soule alway ; and the more humble and empty the soule is , the more thankfull it is for every degree of grace and comfort . Againe , 4 a soule that is thus disposed , that is poore in spirit , it is willing to resigne it selfe to Christs governement , with selfe-denyall of any thing , it is able to doe of it selfe : it is ready to say , Lord , I have neither wit of mine owne to governe my selfe , nor any strength and ability of mine own , therefore I put my selfe upon thy government , I desire to follow thy light , and to goe on in thy strength . There is alway a resignation to Christs government , and that in feare and trembling : for whom we resigne our selves unto , surely wee will have a care not to displease them . A dependant life is alway an awfull life : for when a man hath resigned himselfe to the governement of another , and knowes hee must depend upon him , hee will have a care not to displease such an one : for hee thinkes ; if I displease him , hee will withdraw his maintenance , and countenance from me , and then what am I ? so the soule that thinkes it hath all from God , and from the spirit of Christ ; it resignes it selfe to the spirit of Christ , and withall , it is wondrous fearefull not to grieve and displease the Spirit : for hee thinkes with himselfe , my life is but a dependant life , my graces are but dependant : let God but withdraw the beames of his Spirit , and I sinke ; let him withdraw his comfort and his strength , what am I ? nothing but darkenesse , and deadnesse , and confusion . Those therefore that give not themselves up to Christs governement , but are governed by rules of policy , by the example of others , and have base dependance upon others ; they know not what spirituall poverty is : they see there is a sufficiency in themselves to rule and governe themselves , as if Christs wisedome were not sufficient ; they are not so disposed as the Apostle requires , they worke not out their salvation with feare and trembling , because God gives the will and the deed . The meaning is this , wee should worke out our salvation with a holy feare and trembling , a jealous feare , a sonne-like feare , lest we displease God : why ? he gives both the will and the deed ; hee gives both the will to doe good , and when he hath done that , he gives the ability of the deed it selfe . We cannot doe any thing : therefore we had need to walke in an awfull condition , and not displease him in any thing , lest he withdraw the assistance of his Spirit , and leave us to our selves , and then we shall fall to his dishonour , to the discredit of religion , to the wasting of our own comfort , and the advantage of Sathan . This is the temper of a man that is poore in spirit , he gives himselfe up to Christs government , and depends upon it , and thereupon he is wondrous fearefull to displease him in any thing . There are a company that know not what belong to this , that hope to be saved by Christ , and yet they will grieve the Spirit ; they will venture into any place , upon any sight , into any company : but if ever they had beene acquainted with the government of Christs Spirit , they would know what it was to grieve the Spirit , and the Spirit would grieve them too : it is a signe they have not the Spirit of God , because he doth not check them when they have done . Therefore your adventurous carelesse persons , that are indifferent for all things , for all companies and places , that do not watch over themselves , and over their words and carriages , they have not this poverty of spirit : for then they would know what it were to displease God in any thing , to walke and to speak loosely , because hereby they grieve the spirit , and would presently finde , either want in grace or comfort . There is not one of many that are acquainted with the nature of this spirituall communion with Go● , and therefore they doe not enjoy the happinesse that those doe , who are thus qualified , that are poore in spirit . 5 Againe , a man that is poore in spirit , is very tractable , as it is in Esay , A Child shall lead them . The Lamb and the Lion shall feed together , &c. and a Child shall lead them : that is , such an one , you shall lead him with any counsell ( let the person be never so meane , ) having smarted for his sins , and his owne counsell and wayes , a child shall lead him ; that is , any man shall lead and move him to that which is good , he stands not upon termes . 6 And alway hee that is poore in spirit , hee is no upbraider of other mens wants ; he is more sensible of his owne , then that he sees in other men : hee is not prone to upbraid and object against them their wants and conditions , hee is so taken up with the sense of his owne . 7 And lastly , he that is poore in spirit , is humbled in himselfe for spirituall wants : not so much for outward things , but because he hath not a large heart to God , because he findes impatience , because he finds not that heavenly mindednesse , and strength , to goe through the duties that God requires ; that his flesh is so backward , these things abase him , and bring him on his knees , and not so much outward things , and answerably hee lookes for spirituall supply . When a man is humble and poore in spirit , he is not abased with any outward thing , that that he would have is mercy and grace . The Apostle when hee would pray for all happinesse to the Churches ; he prayes for grace , mercy , and peace ; for as they are more sensible of their spirituall wants , so they are carryed in their desires after that that may give them satisfaction that way . Let us labour to bring out soules to this blessed temper , to bee poore in spirit , the happy temper that our Saviour began his preaching withall : the first thing that he fals upon is , Blessed are the poore in spirit , for theirs is the kingdome of Heaven . But before I come to any directions for the getting this spirituall poverty , we must know and premise this caution , that wee must not be so poore in spirit , as to deny the worke of grace in our hearts . It is one thing to bee poore in spirit , and to see our wants , and it is another thing to bee unthankfull and unkinde , to deny the worke of grace , and so to gratifie Satan : wee must not give false witnesse against our selves , and so deny the worke of Gods Spirit in us , it is not poverty , but darknesse of spirit ; we are not acquainted with that grace that God hath enriched us with . Therefore where the soule is in a right temper , there is a double eye , one to see the defects and the staines of those graces we have , to see what we are wanting in of what we should be , and to see how our graces are stained , and that there is a mingling of our corruptions with them . The viewing with the one eye , that wee have any grace , that should make us cheerfull , and thankefull , and comfortably goe on , considering that there are some beginnings that God will perfect : for hee never repents of his beginnings . And then a sight of the want , and of the staines of those graces , that we mingle our corruptions with them , that workes againe this poverty of spirit to go still out of our selves , to desire grace , to purge and cleanse our selves more and more . Therefore I beseech you let us remember that , that we doe not unthankfully deny the worke of grace , and thinke that to be poverty of spirit ; as some do out of covetousnesse , because they have not that they would have , they think they have nothing at all ; that is a spirituall covetousnesse . But let us be wise to discerne what God hath wrought in our hearts what he hath done for , and in our soules . A holy man , you shall have him much in mourning and complaining , but it is of himselfe , not of God , as if God were wanting to him , you shall have a holy man in a perpetuall kinde of despaire , but it is in himselfe , he hopes in God still . Remember this caution , that as wee complaine , so let us be sure it be of our selves , alway justifie God in his mercy ; and if we despaire , let us despaire of our selves , that we can do nothing of our selves ; but be sure to maintaine ( all we can ) the hope of Gods rich mercy in Christ. Now having premised this caution . The way to come to spirituall poverty among many others , is : First , to bring our selves into the presence of God , to the presence of greater lights then our own ; men that think themselves some body when they are alone ; yet when they consider , God sees them , whose eyes are a thousand times brighter then the sun ; then they learne to abhor themselves in dust and ashes , as we see Iob did when God talked with him , when he saw God : and Abraham when he talked with God , he accounts himselfe dust and ashes . Let us bring our selves into the presence of God , consider his holinesse , his justice . And withall let us bring our selves to greater lights then our owne ; that is , oft come into the company of those that have greater grace then our selves . The Starres give no light when the Sunne is up ; the Starres are somebody in the night , but they are nothing in the day ; and those that are conceited of their owne excellencies , when they come into the presence , and company , and converse with those that are better then themselves , their spirits fall downe , they are abased . It is a good course therefore not to love alway to be best in the company ( as it is some mens vanity , because they will be conceited of their owne worth ) but to present our selves before God in his ordinances , and present our selves in communion and fellowship with others that are greater and richer in grace then our selves , and so we may see our owne wants . This is one direct●on to get spirituall poverty . Againe , that we may come to be poore in spirit , let us consider what we are , 2 that we are creatu●es : the terme whence creation begins is just no●hing : it is so in the creatures in the world , God made all of nothing , and is it not so in the new creature much more ? Therefore if I will be anything in my selfe as of my selfe , surely I must looke to be no creature of Gods making : for grace is Gods creature , therefore it must rise of nothing , there must be a sight of our owne nothingnesse . Indeed a Christian in himselfe is nothing now in the state of grace : whatsoe●er he is for grace or glory , it is out of himselfe ; hee hath nothing in himselfe as of himselfe , all that he hath , he hath from Christ. He is poore in himselfe , but he hath riches enough in Christ , if he see his owne poverty . He is a sinner in himselfe , but he hath righteousnesse enough in Christ , if he see his sins . Let us know that this is a qualification to interest us in the good that is in Christ : we renew our right in Christ no otherwise then we renew the sense of our owne poverty and want . Would we see all in Christ , that we have riches , and wisdome , and happinesse , and favour , and life , and all in him ? With the same spirituall eye of the soule , let us see that we have nothing in our selves : for I can no otherwise renew that right and interest I have in Christ , but by renewing this sight ; we altogether shine in the beames of our Husband . The consideration of this will be a meanes to worke our care , and endeavour towards it , that we are creatures , new creatures , and therefore we must rise of nothing in our selves , and we must be maintained and supported by the new Adam , the second Adam , and have fresh grace from him continually : we move and live in him , as I said before . Againe , that we may be poore in spirit , helpe our selves , 3 with presenting to our selves abasing , emptying considerations . What be they ? Among the rest , reflect our mindes back to what we were before God shewed mercy upon us ; 1 how unprofitably we spent our dayes ; what a deale of good we left undone that we might have done . 2 For the present , consider the imperfections that hang upon us , whereby we even defile the best performances that come from us ; let us have in the eye of our foule presented our speciall corruptions for the present . 3 For the time to come let us present to our soules what will become of us ere long , that for outward things , that nature is prone to be highly conceited of , they shall lye in the dust , these bodies of ours must lye low in the dust , all other things must be taken from us , and we from them , we know not how soone ; let us oft think and consider of the vanity of all things , what will all things be ere long ? They must all come to nothing , the fire will consume all that is glorious in the world , there will be no excellency but the excellency of Christ , and his church , and children , and thinke of the day of Iudgment , what will stand for currant then ; thinke of the time of our dissolution , how we shall apeare before Christ , what we have in us that will give us confidence at that day , and time , to looke upon him with comfort , that those thoughts of the time to come , of death , and Iudgment , and eternity , may not be frighfull to us . The consideration of these things will make us to looke about us , and make us indeed poore in spirit . Especially let us consider what our profession requires of us ; not by the law , let that goe : but what in the covenant of grace we should be , & are not , it will shame the best of us . Alas , how much good might we have done , that we have not ! How have we failed in bringing honour and credit to our profession ? How barren have wee beene in good works ? How unwatchfull over our thoughts and speeches , whereby we have stained our religion , and our consciences , and grieved the Spirit of God. Let us consider how short we are of that we might have beene , and this will bring inward shame and confusion of spirit , from whence this temper of poverty of spirit comes . Consider of these things and enlarge them in your owne meditations . There is not a more fruitfull spending of our thoughts ( next to the consideration of Christ , and the riches we have in him ) then to consider what we are in our selves : that we may be in a perpetuall disposition of soule , fit to receive the good that is to be had in Christ. Two graces are the maine graces that must go along with us all the dayes of our lives : this grace to go out of our selves , and another grace to go to another , that is better then our selves , in whom lyes our happinesse . That we may go out of our selves , and the creature , and all that is in the creature , poverty of spirit is necessary , to see that there is not that in our selves , that will yeeld a foundation of comfort ; and poverty of spirit sees that there is not that that we possesse in the creature that will stand out . The creature , that is a particular good , for a particular case , to supply a particular want , and but for a time , it is fading and outward : but the comfort we must have , it must be spirituall and universall , to give contentment to the soule . The consideration of these things will force us to go out of our selves , this poverty of spirit , that wee have not enough to make us happy . The Heathen men by the use of discretion and knowledge , had so much to see , that there is nothing in the world to make man happy ; the negative part they knew well enough : but there must be another grace to carry us to a possitive happinesse , where that lyes , and that is the grace of trust that followes . I will leave in the middest of thee an afflicted and poore people , that shal be disposed and prepared by their outward poverty , to inward spirituall poverty , to go out of themselves to Christ , to trust in him . And they shall trust in the name of the Lord. This is the carriage of these poore and afflicted people . They shall trust in the name of the Lord. God hath no delight in afflicting his children , he joyes and delights in the prosperity of his children ; it is our sinfull nature that forceth him to afflict us , that he may weane us from the world , because we are prone to surfeit upon things here below , All that God doth is that we may trust in him , which we would never doe , unlesse he did afflict us and make us poore in spirit ; but when we are afflicted and poore in spirit and have nothing at home , we will make out abroad , as people in necessity will doe : supply must be had , either at home , or from without ; and when the soule is beaten and driven out of it selfe ( which requires much ado ) then we are fit for this blessed act , here spoken of , to trust in the name of the Lord. And the one is an evidence of the other . How shall wee know that we are sufficiently humbled , and made poore in spirit ? when we trust in the name of the Lord. In the unfolding of these words , take these for grounds which I will but name . First , that naturally every man will have a trust in himselfe , or our of himselfe . Secondly , that God is the trust of the poore man ; what he wants in himselfe , he hath in God : God is the Rock or the Castle to which he retires , he hath supply in him . The third is , that God is trusted as he is knowne . They shall trust in the name of the Lord. For God can be no otherwise trusted , then he hath made his will knowne . It is presumptuous boldnesse to challenge any thing of God that we have not a promise for ; or to attribute that to him that he is not : God is therefore trusted as he hath made himselfe by some name knowne to us . He hath made himselfe knowne by his attributes , by his nature and essence , Iehovah , and by his word , and the promises in his word : for his word is one of the best & sweetest names whereby he hath made himselfe knowne . The name of God is glorious in all the world , in the creation , and every creature hath a tongue , to shew forth the power , and wisdome , and goodnesse of God : but what is this to us if we know not the will of God toward us ? There is the name of God discovered , what he is in himselfe , somthing of his power and wisdome , &c. But what he is to us , gracious and mercifull , and sweet , that we must gather out of the discovery of his owne breast . He must come out of that light that none can attaine unto , and discover himselfe as he hath done in his word : and by this name of God , his word , we come to make use of his other names . The next thing I will speake of , is the improovement of God when he is knowne , to trust in him , to pitch our trust and confidence upon him They shall trust in the name of the Lord. For there must be an application of the soule to God : we must lay our soules upon God ; though hee be a Rock , yet wee must lay our soules upon him , and though he be a foundation , yet we must build upon him and his truth revealed . There is an adaequate comfort in God and in the Scriptures , and superabundant too , to all our necessities whatsoever , it transcends them all , there is more in the spring then we want ourselves : yet notwithstanding there must bee grace in the soule , to repaire to God , there must be an hand , an empty beggers hand ( such as faith is ) to reach that helpe that God yeeldes ; there must bee a wing to flye to our Tower ; the wing of the soule is this trust and faith ; and when these two meet , faith or trust , and GOD , What a sweet meeting is there ? For emptinesse , and fulnesse , poverty , and riches , weaknesse and strength , ●o meet together , these will graspe sweetly : for the excellency , and al sufficiency of the one , and the necessity of the other meeting together , breeds a sweet correspondency . Wee must trust therefore in the Name of the LORD ; that is the way to improve whatsoever is in God , for our good . Faith , the nature of it is , ( after it hath applied it selfe to the grounds of comfort ; ) to draw vertue and strength from God. Of it selfe it is the most beggerly grace of all : Love is a rich grace , but yet notwithstanding in the covenant of grace , wherein grace and mercy must have the glory ; God hath stablished such a grace to rule there as ascribes all out of it selfe , and is an empty grace of it selfe ; to make use of the riches that is ou● of it selfe : therefore God hath made choice of this trusting instead of all other graces , as indeed leading to all other graces whatsoever . God brings us home by a contrary way to that we fell from him . How did we fall from God at the first , that was our Rock , our defence and trust ? We fell from him by distrust , by having him in a jealousie , as if he aimed more at himselfe , then at our good ; so the Devill perswaded our first parents : the next way therefore to come back againe to God , it must be to have a good conceit of God , not to have him in jealousie ; but to be convinced in our soules that he loves us , better then we can love our selves ( in spight of the Devill and all his temptations : ) so to trust God is to relye upon him in life and death : therefore God hath appointed this grace , as he saith here . They shall trust in the name of the Lord. Now because we all pretend that we trust in the name of the Lord. We will first examine our trust : let us try our trust a little , that wee may see whether it be true trust or no. And then upon that we will give some directions , how to come to this blessed condition , to trust in the name of the Lord. For the first : I doe not take trust here for the first faith , which is the grace of union to receive Christ : but for the exercise of faith afterwards in a Christians life ; so we speak of it as a fruit rather that comes from faith . And wee may know our trust in the name of the Lord , being now conceived as a gracious Father in Christ , clothed with the relation of a father : for so we must trust him , not God ●●solutely ; for there is no comfort in an absolute God , distinct from his relations : but when we apprehend him in relation , as a sweet Father in Christ , in that name , then the nature of God is lovely to us , betweene whom and us there was an infinite distance before . Now Christ being Emanuel , God with us , hath brought God and us together intermes of league . Now our nature is lovely to God in Christ , because it is taken to the unity of his person , and Gods nature is lovely to us , having made himselfe a father in Christ his beloved Sonne . Therefore when we speak of God , our thoughts must runne upon God as thus conceived , as clothing himselfe with the sweet terme of Father , our God in covenant , we must so apprehend him . Now one evidence of this trust in this our God , is a care to please him in all things . When we depend upon any men , 1 wee have a care to please them . A tenant that feares to be thrust our , will strive to please his Landlord . We that hold all upon this tenure , upon faith and trust in God , we should feare to displease him . And there will be likewise an use of all meanes to serve Gods providence and care of us , 2 if wee trust in him ; or else it is a tempting and not a trusting . There are no men more carefull of the use of meanes then those that are surest of a good issue and conclusion : for the one stirs up diligence in the other ; assurance of the end , stirs up diligence in the meanes . For the soule of a beleeving Christian knowes that God hath decreed both , both fall under the same decree ; when God pur●●●ed to doe s●ch a thing , he purposed to do it by such and such meanes . Trust therefore is with diligence in the use of all meanes that God hath ordained . He that trusts a Physicians skill , will be very carefull to observe what was prescribed , and will omit nothing . It is but presumption , it is not trust where there is not a care in the use of meanes : as wee see many pretend to trust in God , and sever the means from the end , they are regardlesse of the meanes of salvation . Againe , those that trust in God , they are quiet when they have used the meanes . 3 Faith hath a quieting power , it hath a power to still the soule , and to take up the quarrels , and murmuring , and grudgings that are there , and to set the soule down quiet : because it proposeth to the soule greater grounds of comfort , then the soule can see any cause of d●scomfort ; the soule being reasonable , yeelds to the streng●h of the reason . Now when faith propounds grand comforts against all discouragements whatsoever , that overcomes them , that is g●eater in the way of comfort , then other things in the way of discouragement , the soule is quiet , it hopes comfort will be had , the soule is silent and at rest . We see in Psal. 43. when there was a mu●iny in Davids soule , by reason of the perplexed state he was in ; he fals a chiding downright with his soule , Why art thou disquieted , O my soule ! and why art thou troubled ? But how doth he take up the contention ? Trust in God , he is thy God. So that wheresoever there is faith , there is a quiet soul first or last : there wil be stirring at the first , the waters of the soule will not be quiet presently . As in a paire of ballance , there will be a little stirring when the weight is pu● in ●ill there will be poise : so in the soule there will be some stirring and moving , it comes not to a quiet consistance , till there be some victory of faith with some conflict , till at length it rest , and stay the soule : for this power faith hath to quiet the soule , because it bottomes the soule so strongly ( there is reason for it ) it sets the soule upon God : and upon his promises . Therfore he that trusts in God is as mount Sion , you may stir him sometime , and move him , but you cannot remove him ; the soule is quiet , because it is pitched upon a quiet object . Therefore , where there is cherishing of disturbance in the soule , and cherishing of doubts , there is no faith , or very little faith : because it is the property of faith to silence the soule , and to make quiet where it comes . This is one evidence and signe of true faith . And this is discerned especially in times of great trouble , for then the soule of the righteous is not disquieted , as you have it in Psal. 112. His heart is fixed , therefore he is not afraid of ill tydings . And therefore this evidence to the ●est , that faith as it hath a quieting power , so it hath a power to free the soule from all base feares , from the tyranny of base feare . There will some fear● arise , we carry flesh about us , and flesh will alway be full of objections , and trouble our peace : but notwithstanding it will free the soule , ( this trusting in God ) from the tyranny , and dominion of base feares . If any newes or tydings be of any great hard matter ; I beseech you who hath his soule best composed at that time ? A sound Christian that hath made his peace with God , that hath hi● trust in God , that knowes what it is to make us● of God , to repaire to him . But for another man 〈◊〉 the time of extremity and trouble : he run●●●●●ther and thither , he hath not a tower to go unto ; he hath no place of refuge to repaire to . Therefore hee is worse then the poore silly creatures : there is not a creature but hath a retyring place . The poore Conies have the Rocks to go unto , and the Birds have their Nests , and every creature when night or danger approacheth , they have their hiding places : only a wicked carelesse man that hath not acquainted himself with God , when troubles come , he hath no hiding , nor no abiding place , but lyes open to the storme of Gods displeasure ; therefore he is surprized with feares and cares , and pulled in peeces with distractions : he is as a Meteor that hangs in the cloudes , he cannot tell which way to fall . But a Christian is not such a Meteor , he fals square which way soever he fals , cast him which way you will : for his soule is fixed , he hath laid his soule upon his God. We see the difference in this betweene Saul and David ; when David was in trouble he tr●sted in the Lord his God , when he was ready to be stoned , what doth Saul when he was in trouble ? he goes to the Witch , and from thence to the swords point . Againe , where there is this excellent grace of trusting in God , 5 and the soule is calmed by the Spirit of God , to relye upon God in covenant as a Father in Chirst : it will relye upon God without meanes , and when all things seeme contrary . So the Spirit of God will difference a Christian from a naturall man , that will goe so farre as his braine can reach ; if he can see how things can be compassed he will trust God , as if God had not a larger , comprehension then hee . Where hee sees no way or meanes to contrive a deliverance , nor no meanes to satisfie his desire , there the soule of a naturall man sinkes and fals downe : a polititian will go as far as reason can carry him . But a Christian when he sees no meanes , he knowes God can make meanes : now when all things are opposite , if he hath a word of God , he will trust God , even against the present state and face of things , as Iob saith , Though he kill me , yet will I trust in him . Therefore in the sense of sin , because there is a promise to sinners , that if they confesse their sinnes God will pardon them ; he will beleeve the fo●givenesse of sins , though he feele the guilt of sinne . And in misery he will beleeve an evasion , and escape , and that God will support him in it , because God hath so promised . And in darknesse , when he sees no light , as it is Esay . 50.10 . in such a state hee will trust in God. As a childe in the darke claspes about his fa●ther ; so a childe of God in darknesse when he sees no light , he will claspe about his God , and breake thorow the clouds that are between God and his soule : as indeed faith hath a piercing eye , it pulls off the vizard of Gods face ; though he seeme angry , yet he will beleeve he is in covenant , and he is a Father . Therefore though God shew himselfe in his dealing as offended : yet he argues , God may be offended with me , but he cannot hate me , there is hope . Faith where it is in any strength , it will beleeve in contraries . In death , when a man is turned to rottennesse and dust , faith apprehends life , and resurrection , and glory to come : it will trust in Gods meanes , or no meanes , if it hath a promise . 6 Againe , he that trusts in God truly , will trust him for all things , and at all times . For all things : for faith never chooseth and singleth out its object to beleeve this , and not that : for all comes from the same God : therefore he that trusts God for one thing , will trust him for all things . If I will trust a man for many pounds , surely I will trust him for a shilling . He that pretends he will trust God , God will save me , God is mercifull ; and yet notwithstanding will not trust him for common things : it is an abusive delusion , and flatering of his owne soule in vaine : there is no such trust in him , because he that trusts God for the maine , will trust him for the lesse . Therefore true trust is for all things : he that trusts God for forgivenesse of sinnes , which is the maine , and hath wrestled with God for the forgivenesse of sinnes and found peace with God there , he will easily wrestle in other baser and lesse temptations . As God saith to Iacob , Thou art Israel , thou hast prevailed with God , and shalt prevaile over men : so a true Christian , that in the grand point of forgivenesse of sinnes ( when his conscience is surprized with the feare of Gods wrath ) hath gotten assurance of the pardon of his sinnes , when hee is to set upon other lesser temptations , he overcomes them easily . Therefore a Christian will trust God ( as for forgivenesse of sins , 1 and life everlasting , so ) with his good name . Oh , will some say , you will be reported of thus & thus ; he cares not , he knowes the cause is just , he will trust his good name with God , Who will bring a mans righteousnesse forth cleare as the noone day , as David speakes . He that will not trust God with his good name , is of a base spirit ; and feare of disgrace keepes many men from many just actions . He that truly trusts God , will trust him with the righting of his cause ; 2 hee will not pull Gods office out of his hands , he will not revenge himselfe , but he will trust God , God certainly will right me first or last , he will only use the legall meanes , and that quietly . But a man that is not acquainted with the Spirit of God , is presently moved with revenge , and hath not learned to overcome himselfe in this conflict . A man hath gone indeed very far in religion , that can conquer himselfe in this conflict , that can trust his cause with God when he is wronged and overcome by might , &c. So our Saviour Christ committed his cause to him that was able to judge righteously . Every true Christian hath the Spirit of Christ ; hee when hee was reviled , retorted not againe : but committed the cause to him that was able to judge righteously . Shall I be able to commit my soule to God in the houre of death ; and shall I not in case of revenge be able to commit my case to God , when I have done that that peaceably I may doe ? I may suspect that I am but yet an hypocrite , I have not true trust in God. 3 Againe , he that hath learned truly to trust God for the grand maine matters , he will trust him likewise with his posterity , with his children , without using indirect meanes to make them rich , as if they could not be blessed unlesse they have such a portion put into their hand when we dye , as 〈◊〉 God had not stock enough for them , for the Earth is th● Lords and the fulnesse therof . And he is the God of the faithfull and of their seed . Is he so ? Then let us labour to leave our children in covenant , leave them in a gracious frame and state of soule , that they may be Gods children , and then wee leave them rich : for we leave them God alsufficient to be their portion . Therefore those that pretend , I do this but for my posterity and children , when they are unjust and unconscionable in their getting : they make this defence for their unbeliefe : if they had true faith , as they trust God with their soules ( as they pretend at least ) so they would with their children and posterity . 4 Againe ; he that trusts God truly , will trust God with his gifts , with the distribution of his almes , with parting with that hee hath for the present , when hee sees it like seed cast upon the water . When seed is cast upon the water , we are like never to se ti againe . Oh but saith the Wise man , Cast thy bread upon the water , and thou shall see it after a certaine time : He that hath learned to trust God , will beleeve this ; though he cast away his bounty , yet he hath cast it upon God , and Christ , that will returne it againe , he knowes he doth but lend to the Lord. Therefore those that thinke their bounty , and almes , and good deeds , to bee lost , because they see not a present returne , a present crop of that seed , they have not a Spirit of trust in God : for he that hath , will endeavour to be rich in good workes : nay , he will account it a sp●ciall favour , a gr●ater favour , to have a heart to doe good , then to have meanes . A reprobate may have meanes abundance to doe good , but only a childe of God hath a heart to doe good ; and when he hath gotten a large and gracious heart to doe good , it please●h him ; then he sees he hath an evidence that he is the childe of God , he knowes he shall not lose a cup of cold water , not the least thing that he doth in the name of Christ ▪ The apprehension of this should make us more fruitfull , and abound in the worke of the Lord. It is for want of trust , and faith , that we are so barren as we are in good workes . 5 Againe , he that will trust God with the greatest matters , will trust God with his wayes for direction : he will not trust his owne wit and wisdome , but God , God shall be wise for him , ●e will f●llow Gods directions , and whatsoever ●s contrary to Gods direction hee will not doe ; hee will acknowledge God in all his wayes , Prov. 3.5 . Acknowledge God in all thy wayes , acknowledge him to be thy guide , thy defender , thy light , to direct thee ; acknowledge him to be able , and willing to give thee successe , acknowledge God in all thy wayes and consultations ; and when we have especially any great matters in hand , Oh , I beseech you let us learne to acknowledge God. What is it to acknowledge him ? To go to him for direction and protection in doing our duty , that we seeke to him for strength and for successe , this is to acknowledge God in our wayes . What makes men so unfortunate and successelesse in their consultations ? Because they are so faithlesse , they doe not acknowledge God in their wayes , but trust too much to seeming things , and appearance of things , they are carried too much with that . Though things seeme to go never so well , yet let nothing make us give over to acknowledge God : nay , when things are never so ill , let us acknowledge God , for God can set all streight and at rights again . Alas , what a small matter is it for him , that rules Heaven and Earth , and turnes this great wheele of all things , to turne the lesser wheeles , to order lesser businesses , and bring them to a happy issue and conclusion ? It is but a little matter with his command , seeing he rules all things ; it is but trusting in him , and praying to him , and then using the meanes with dependance upon him . Let us therefore acknowledge God this way by committing our wayes and affaires to him . Wee need knowledge , and strength , and a comfortable issue , for all that is necessay in our affaires ; let us acknowledge God , and fetch all these from him . Well , 6 the last thing that wee have any use of trusting God withall is , when we are dying , to trust our soules , to commit them to God , and yeeld them up to him , our depositum , to lay it with him . He that hath inured himselfe to trust God all his life , and to live by faith , he will be able at length with some comfort to dye by faith . Hee that hath trusted God all his life , with all things that God hath trusted him ; he can easily trust God with his soule ; and he that hath not inured himselfe to trust God in this life , undoubtedly he will never trust God with his soule when he dies , it is but a forced trust . Thus you see in all the passages of our lives we must learne to trust God , and to make use of God ; for God is so abundant , that hee is never drawne dry ; he joyes when he is made use of , it is an honour to him . Let us try our selves , by that I have said , whether we truly trust God or no ; let us not deceive our owne soules , but labour to trust God for all things . Let it be our daily practise in the use of meanes , look to the course that he prescribes us , and then looke up to him for strength , and blessing , and successe . This ought to be the life of a Christian ; Oculus ad Coelum , as they say of the Governour of a Ship , he hath his h●nd to the Sterne , and his eye to the Pole-star , to be directed by that : so the life of a Christian , he must have his hand to the sterne , he must be doing that that God prescribes him : and hee must have his eye to the Starre to be guided in his course by Gods direction : he that doth not this , knowes not what it is to trust in God. How shall we bring our soules to this so necessary a duty ? Indeed it is a very hard matter : we know what it is to live by our wits , by our wealth , by our lands : but what it is to live by faith in depending upon God , few soules are acquainted with that . Therefore in the first place , learne to know God , you see here we must trust in his name . We know men by their names , God and his name are all one , his name is himselfe , and himselfe is his name . Therefore let us learne to know God as he hath discovered himselfe : know him in his workes , but especially in his word , know him by that worke is he hath discovered himselfe in his word . Let us know his promises , and have them in store for all assaies whatsoever ; promises f●r grace , and for direction in this world . God will not faile us nor forsake us , he will be in all extremities with us , In the fire and in the water ; and the promises of issue , All things shall work for good to them that love God ; and the promise of his Spirit , He will give his holy Spirit to them that ask him : Besides particular promises a world of them in Scripture , let us know God in these promises , they are our inheritance , our portion . And if we should go to God , and not be acquainted with these he will aske us upon what ground ? How shall wee bee able to go to God ? But when we have his promise , we may say boldly with the Psalmist , Lord remember thy promise wherein thou hast caused thy servant to trust . We may put God in remembrance , not that he forgets ; but he will have us mindfull of what he promiseth and put him in minde . A●d it is an evidence to our soules that he will grant any thing , when we have faith to put him in minde of his promise , Lord remember thy promise wherin thou hast caused thy servant to trust . Lord , thou canst not deny thy word , and thy truth , and thy selfe , and they promise , and thy name by which thou hast made thy selfe knowne . Thus we should know God in his word , as it is Psal. 9. They that know thy name will trust in thee oh Lord. We never trust a man till we know him ; and those that are not good , we say they are better knowne then trusted : but the more we know God , the more we shall trust him . And know him in his speciall Attributes that the word sets him out in , besides the promises , that we may know that he is able to make good all these promises , and then wee shall trust him . What are those Attributes ? He hath made himselfe knowne to be All-sufficient , what a world of comfort is in that ? He saith to Abraham , I am God All-sufficient , walk before me and be perfect ; take thou no thought for any other thing , I am God All-sufficient . There is in him whatsoever may be for an object of trust ; he is All-sufficient , he hath power , our trust is in the name of the Lord , that made Heaven and Earth . There is a consideration to strengthen faith , there is power enough , we beleeve in a God that made Heaven and Earth : and there is will to helpe us , he is our God : and there is skill to helpe us , as S. Peter saith , he knowes how to deliver , it is his practise , he hath used it from the beginning of the Chu●ch , and will to the end : hee knowes how to deliver them , to protect and stand by them , he hath power , and will , and skill to doe it . And then againe he is every whe●e , he is such a Castle , and Tower , and defence ; we have him neere us in all times , he is a present helpe in trouble , as it is Psal. 46. what an object of trust is here , if we had bu● faith to make use of it ? Let us therefore know God in his word , in his Attributes , and this will bee a meanes to strengthen trust , as it is Psal. 36. How sweet is thy goodnesse ? therefore shall the sonnes of men trust under the shaddow of thy wings . Why come we under the shaddow of Gods wing ? Because his goodnesse is sweet , he is a fit object for trust . The things of this world , the more wee know them , the lesse we trust them , for they are but vaine : but there is such infinitenesse in God , that the more we know him , the more we shall trust him ; therefore let us grow in the knowledge of Gods word and truth . And adde experimentall knowledge , it helpes trust marvellously ; the experience of others , and our owne experience : when wee see God hath helped his Church in all times , especially when they have sought him by fasting and prayer , Our Fathers trusted in thee , and were not confounded , Psalme 22. Therefore if we trust in thee , we shall not be confounded . So for our owne experience . Thou hast beene my God from my mothers wombe , I have depended upon thee from my mothers breast ; forsake me not in mine old yeares , in my gray haires , when my strength faileth me . Thus we may gathe● upon God from former experience , that God will not now forsake us ; because we have had experience of his kindnesse in former times : he hat● beene my God from my childhood , therefore h● will be now . This is a good argument : becaus● God is as he was , he is the same , he is never drawn drie , Where he loves , he loves to the end . Where he begins , he will end : therefore this should strengthen our faith , to gather experience from forme● things . Thus David alledgeth the Lion and the Beare , and so S. Paul , he hath delivered me , therefore he will deliver me . It is ordinary with the Saints of God. Againe , if we would trust in God , labour every day to bee acquainted with God in daily prayer , 2 in hearing , and reading , and meditation . We trust friends with whom we are much acquainted : and those that are not acquainted with God , in that communion that belongs to Christians , that doe not often talk with God by prayer , and meditation when they go to God in extremity , what wil God say to them ? Vpon what acquaintance ? You are strangers to me , and I will be a stranger to you ; and Wisdome it selfe will laugh at their dectruct●on , Pro , 1. when they will force acquaintance upon God when they have use of him , and never care for him in the time of peace . Therefore if we would trust God , and go to God boldly ; as who is there here now that will not have need of him ? Wee have need of him continually : but sometimes more than others ; therefore I say , let us be acquainted with him , that we may after trust him . Those that have not the care to be acquainted with God , either they have not the heart to go to God , or if they have , they have but a cold answer : but indeed for the most part , they have no heart to go to God : for their hearts mis●give them , and tell them , they have beene carelesse of God , they have negl●cted God , therefore God will not regard them , Goe ●o the gods ye have trusted , as it is , Iudges 10. Answerable to our care ( beloved ) in the time of peace , will our comfort be when we are in trouble . Therefore I beseech you let us remember this as one meanes to strengthen our trust , our daily acquaintance with God : and acquaint our selves so with him , as to keepe him our friend , not to offend him : for if we offend him , we shall not trust him . A galled conscience is afraid of God , as a sore eye is of light . A comfortable conscience is from a conscience to please God. This is our boldnesse and confidence , saith Paul , that we have laboured to keep a good conscience , that we may have him our friend . 3 Againe , let us labour to exercise our trust upon all occasions : for things that are exercised are the brighter and the stronger . Let us inure our selves to trust in God for all things , and to trust him with all things , with our bodies , with our soules , with our estates , with our children , with our wayes , with our good name , with our credit and reputation , with all , as I said before in the signes of trust . Faith it growes in the exercise , as we see Psal. 62. A Psalme expressing Davids trust in God , and the conflict with his soule in trusting , he begins , yet my soule waits upon the Lord ; &c. And in verse 2. I shall not be greatly moved , ( saith he ; ) but when he had gone on , and exercised his faith still , then he saith in verse 6. He is my Rock , and my Saviour , and defence , I shall not be moved . He that at the beginning saith , I shall not greatly be moved , afterward working upon his heart and soule , and exercising his faith , saith , I shall not be moved , he is my Rock , my Saviour , and defence . Faith , it is the Engine by which wee doe all , by which we prevaile with God , and overcome the world , and all the snares on the right hand , and on the left , it is that whereby we doe all : therefore we had need to keepe it in exercise , and inure it , that we may have it to manage and use upon all occasions . It is not enough ●o have faith in us , but we must live by it , it must not only live in us , but we must live by it : this is another way to strengthen this faith , and assurance , and trusting in God. The next is to practise that I spake of in the forenoone , 4 to grow poore in spirit , for they shall trust in the name of the Lord. Let us labour more and more to see our owne wants . A Christian should have a double eye , one to looke to himselfe , and his owne wants , to bee abased , another eye to Gods promise , to Gods nature , to trust in God ; and thus wee should passe our dayes : the more we can empty our selves , the more wee shall bee filled with God. We see here in the Text the way to trust in God , to be poore in spirit . The reason is in nature : whosoever is not poore in himselfe , and sees a necessity , hee will never go out of himselfe , for he hath some other supply . Therefore if we would learne to trust in God , we must learne to empty our selves of all selfe-confidence , by observing our weaknesse and wants , by taking notice , not so much of our graces , as of our w●nts . When Moses came from the Mount , his face shone ; he knew not of it , all the world about him knew it besides himselfe ; but he observed it not , saith the Scripture : Lo when a Christian considers not ( specially in temptations to pride ) what he hath , but what he wants , how little good hee hath done , how many evill thoughts and actions have passed from him , how short he is in fruitfulnesse and thankfulnesse to God ; this is the way to trust in GOD : for then wee will keepe close to GOD , when wee doe see our owne weaknesse . 5 And let us labour to have a spirit of sanctification , to have our soules more and more renewed to trust in God , or else all other courses are nothing : for when it comes to particulars , if the soule be not san●tified , there is no correspondencie and harmony betweene it and God. How can an unsanctified soule close with a holy God ? Therefore we must labour to be good , and to do good , as the Apostle Peter saith , To commit our soules to God in doing good . Let us labour to bee good , to get grace , and then there will be a harmony , a connaturalnesse betweene a holy God , and a holy soule , and then we shall trust , and rely upon him easily . Where there is not grace in the heart subduing corruptions , when it comes to particulars , whether to trust in God , or man ; then the soule will rebell and scorne ( as it were ) trusting in God : i● will go to wits , to friends , to favours , and other helpes . Let a man be never such a scholler , of never so great parts , when hee comes to any shift , if hee have not grace in him , he will disd●ine out of pride of spirit ( as every man naturally is deepely proud ) to relye upon conscience , and upon the truth and promises of the word , and upon such termes ; these be weake things ; no , he will stir●e Hell rather , and Earth , and all meanes ; he accounts it greatnesse that he can doe so . It is only the holy man that will ●leave fast to God , and to his truth and word ; for he relisheth it : the Spirit that penned the Scriptures , and the promises , it rules in his heart , and therefore he relisheth them : Oh these promises are sweet ! And as he can trust the promises , so he can trust God , because ( as I said before ) he is acquainted with him . Where there is not a gracious heart , there will never be a beleeving trusting heart . There is in God infinitenesse of wayes of supply , 6 let us labour therefore for a prudent heart , to learne the skill of fetching out of God for all necessities . As our want is , so let us fetch supply from some Attribute of God , and some promise answerable . This is the wisdome of the Saints of God are we in extremity ? then vvith Iehoshaphat say , We know not Lord what to do , but our eyes are toward thee . Are we perplexed , that we want wisdome ? Then go to God who is infinitely wise : consider him so , for he is fit for the soule , nay , he exceeds all the maladies and w●●ts of the soule : there is not only abundance in God but redundance and overflowing ab●ndance : therefore there wants but skill to make use of what is in him for our turne . Are we wronged ? go to God that judgeth righteously , consider him in that relation , as a God to whom vengeance belongeth . Are we overpowered ? Go to God that made Heaven and Earth , to the Almighty God. Are we troubled with the sense of sin ? Go to God that is the father of all mercy , and God of all comfort . Are we cast downe and no man regards us ? Goe to God that stiles himselfe the comforter of the abject . This is the skill that faith learnes , not only in grosse , to thinke of God , but to think of God answerable to all occasions ; as indeed there is somewhat in God to satisfie the soule in all extremities whatsoever . I beseech you let us learne to doe thus . What a happy condition is he in , that hath learned to inure his soule to trust in God , for the removall of all ill , and for the obtaining of all good , he is sure of all . For God is a Sunne and a Shield , a Sunne for all that is good , and a Shield to defend us from all ill : hee is so to all that trust in him , he is a buckler , and an exceeding great reward , he is a Buckler to award and shield ill from us , and an exceeding great reward for all that is good : therefore in how happy a condition is the soule that is acquainted with this blessed exercise of trusting and beleeving in God ? It is a state wherein we shall be kept from all ill . I meane from the ill of ills , not from the ill of sense , but from the ill of ills , and from the poyson of all ill . Whatsoever ill we endure , there shall be comfort mixed with it , and it is better to have it , then the comfort : what a comfort is this ? they that trust in the Lord , shall want nothing that is good . He that trusts in the Lord , is as a Tree planted by the River side , Ier. 17. He shall alway have his leafe flourishing , and beare fruit , because he is at the Well-head . He that hath the Spring can never want water ; and he that is in the Sunne can never want ligh● ; he that is at the great feast , can never want provision ; he that hath learned to trust in God , and can improve what is in him , what can he want ? Oh it is the scarcenesse of o●r faith that we want comfort , as our faith is , so is our comfort , and if we could bring a thousand times larger faith to graspe the promises , we should carry away larger comfort and strength . FINIS . Imprimatur . Tho : Weekes . Ianuary . 12. 1637. THE TABLE . A Abasement . GReatnesse of Christs abasement , part . 1. pag. 57 His Godhead appeared in it , 1 , 73 203 Abasement sanctified , whence , 2 , 101 Considerations to abase us , 2 , 130 Adam . Adams sinne what , 1 , 154 Redemption exceeds our estate in Adam , 1 , 223 Adoption . Adoption by Christ , 2 , 20 Affections . Affections why planted in man , 1 , 49 See mystery , and Gospell . Affliction , afflicted . Afflictions conforme us to Christ , 1 , 82 ▪ 2 , 95 Christ works in the afflictions of his Church , 1 , 83 How Christ rules in afflictions , 1 , 183 Church afflicted why , 1 , 186 God appeares in the night of afflictions , 1 , 205 To whom afflictions are sanctified , 1 , 276 See Angels . All. In necessity we must give to all , 2 , 74 Angels . Angels , not to enuy them , 1 , 76 Angels knew the incarnation of Christ before hand , 1 , 95 The office of Angels , Ibid. Angels attendance , whence it is , 1 , 101 Why Angels appeare not now , 1 , 102 Comfort in afflictions from their attendance , 1 , 103 Communion with Angels , 1 , 104 Conflict betweene good and evill Angels , Ibid. Not to grieve the Angels , 1 , 105 Wherein wee are advanced above Angels , 1 , 106 Good motions stirred in us by Angels , 1 , 108 Why God useth the ministery of Angels , 1 , 107 , 208 Angels our enemies when , 1 , 109 Angels description , 1 , 111 Angels office double , 1 , 112 Guard of Angels comfortable , 1 , 207 Christs poverty not for Angels , 2 , 17 See Host , & Church . Application . Meanes of Popish application ridiculous , 1 , 141 Application necessary , 1 , 268 See Faith , & Preaching . Apostacie . Apostacie , the ground of it , 2 , 112 Apostle . Apostles , their priviledge , 1 , 125 Ascension . Circumstances of Christs ascension , 1 , 168 Ascension of Christ a mystery , 1 , 170 Assurance . Assurance no enemy to good works , 2 , 58 Attributes . Attributes of God in Christ , 1 , 221 B Begger . CHrist was no begger , when he was on earth , 1 , 15 Beginning . Christ a Mediatour from the beginning , 2 , 8 Believed . Christ believed on how , 1 , 145 Encouragements to believe , from Christ , 1 , 154 Blessings . Blessings how to be valued , 2 , 50 We defile our selves in blessings , 2 , 101 Body . The same body that suffers shall bee glorified , 1 , 187 Boldnesse . Boldnesse to God , the ground of it , 1 , 64 Boldnesse of spirit an evidence of peace , 1 , 264 C Care. GOd hath a care of his , 2 , 88 Instances of Gods care , 2 , 89 Catholique . What to be accounted catholique , 1 , 47 Chearefull . We must do good to others chearefully . 2 , 70 Cherubin . Cherubins , what they signifie , 1 , 99 Christ. Christ the scope of the Scriptures , 1 , 50 Christ when conceived in the heart , 1 , 69 Motives to get into Christ , 1 , 109 No entercourse with God without Christ , 1 , 259 Gods love onely in Christ , 1 , 286 And why , 286 Misery of men out of Christ , Ibid. How to be thankfull to Christ , 2 , 31 A Christian hath all from Christ , 2 , 129 See Mystery , Mercy-seat , Preaching , Faith , Peace . Christian. True Christian who , 1 , 6 Church . Angels attend on the Church , 1 , 211 Greatest sinnes committed in the Church , 1 , 231 Church of God will be after us , 2 , 85 Civill . Civill men who , 1 , 91 Comfort . To comfort others , an Angelicall worke , 1 , 210 Gods love in Christ ground of comfort , 1 , 287 See Time. Conformity . Conformity to Christ , wherein , 1 , 179 Conscience . Comfort when conscience is awaked , 1 , 60 What to do in trouble of conscience , 1 , 61 Constant. Good works must be done constantly , 2 , 73 Contraries . A Christians estate in contraries , 2 , 30 Controversie . Godlinesse a mystery without controversie , 1 , 42 Covenant . Covenant renewed to maintaine peace , 1 , 269 Covenant of grace , 1 , 283 Courage . Ground of courage in Christs cause , 1 , 188 Crosse. See humble . D Death . COnfidence in death , 1 , 277 Comfort after death , 1 , 278 Comfort before death , 2 , 72 Comfort in death , 2 , 77 Trouble in death whence , Ibid. To trust God with our soules in death , 2 , 147 Debt . Our debts discharged by Christ , 2 , 18 Delight . Delight in God , how wrought , 1 , 289 Despaire . Comfort against despaire , 1 , 58 , 145 , 2 , 54 Difference . Difference of people , 2 , 83 Diligence . Diligence to know Christs grace , 2 , 56 Discretion . Discretion in almes-giving , 2 , 74 Disgrace . Comfort in disgrace , 1 , 80 Doubting . Doubting , the cause of it , 2 , 57 Earth . HOw to glorifie God on earth , 1 , 216 Why the Angels wish peace on earth , 1 , 261 Enemy . Gods enemies must be ours , 1 , 264 Envie . Nature of Angels without envy , 1 , 213 See Angels . Esteeme . From what ground to esteeme our selves , 2 , 37 Evill . Freedome from evill by Christ , 2 , 25 Example . Example forcible , 2 , 5 Example of Christ should move us , 2 , 62 How to profit by Christs example , 2 , 63 Motives to follow Christs example , 2 , 66 Excellency . Excellency of people what , 1 , 136 Experience . Experience of our miseries in Christ , 1 , 53 F Faith. REason must stoope to faith , 1 , 22 Faith marries the soule to Christ , 1 , 138 Faith the grace of application , 1 , 140 Christ the object of faith , 1 , 142 What conceit to have of faith , 1 , 151 Faith put for all graces , 1 , 153 Trials of faith , 1 , 155 Faith to be cherished , 1 , 161 Faith in those that do good in their life time , 2 , 72 Faith , the nature of it , 2 , 135 See Nature . Fall. Fals of Gods children why suffered , 1 , 230.2 , 117 Favour . How to know we are in Gods favour , 2 , 53 Feare . Faith keepes out base feare , 2 , 139 Few . Gods children few , 2 , 86 Flesh. What meant by Christ manifest in the flesh , 1 , 52 Free. All good by Christ free , 1 , 283 Fruitfull . Fruitfulnesse , whence it is , 2 , 112 See Love , and Grace . G Gentiles . GEntiles , what they were , 1 , 128 Why they were not called before , 1 , 129 Calling of them a mystery , 1 , 130 Why they were not called till Christ came , 1 , 131 Glory . Glory what , 1 , 165 , 217 Whence we have glory , 1 , 175 Glory of Christ suspended , why , 1 , 185 Angels wished glory in heaven , why , 1 , 215 Glory of God our chiefe aime , 1 , 218 Glory of God wherein shewed most , 1 , 219 Glory of God to Moses , wherein , 1 , 224 How to know we glorifie God , 1 , 232 Hindrances of Gods glory , 1 , 238 How to glorifie God , 1 , 243 Riches of glory by Christ , 2 , 21 First fruits of glory , 2 , 22 See Peace . God. God , how a Spirit , 1 , 71 Christ , God before he was man , 2 , 7 Our Mediatour must bee God , why , 2 , 9 Afflictions bring us to God , 2 , 100 Godlinesse . Godlinesse what , 1 , 4 Godlinesse . what breeds it , 1 , 5 From what reasons we must be godly , Ibid. Good. Christ to be imitated in doing good . 2 , 70 Bounty must bee especially to the good , 2 , 74 Good-will . Good-will of God the ground of all good , 1 , 282 Gospell . What our affections and carriage must be to the Gospell , 1 , 48 The manner of publishing the Gospell , 1 , 119 Double spring of the Gospell , 1 , 131 What use to make of the Gospell , 1 , 131 Sinnes against the Gospell , 1 134 High esteeme of the Gospell a signe of peace , 1 ▪ 266 Gospell , why it converts , 2 , 64 Grace . Grace the ground of peace , 1 , 280 Christians why poore in grace , 2 , 40 Excellency of grace , 2 , 41 All our riches from Christs grace , 2 , 43 , 47 Grace what , 2 , 44 Christ the meritorious cause of grace , 2 , 47 Foure descents of grace , 2 , 48 We are justified by grace , 2 , 49 Grace twofold , Ibid. Grace of Christ fruitfull , 2 , 52 We cannot pray for grace of our selves , 2 , 118 Works of grace not to be denied , 2 , 127 Two graces alway requisite , 2 , 132 See Mystery , and Diligent . Great . What makes times and persons great , 1 , 36 Christ at the lowest did the greatest works , 1 , 75 H Hate . MEn by nature hate God , 1 , 263 Hatred of sinne a signe of peace with God , 1 , 265 Heaven . See Earth . Hidden . Riches of a Christian hidden , 2 , 26 Holinesse . Holinesse enforced from Christs ascension , 1 , 190 Host. Angels called an host , why , 1 , 205 Humble . Humility . Humility to understand Gods mysteries , 1 , 28 Humility to improve Christs riches , 2 , 41 Crosses should humble us , 1 , 102 I Ignorance . IGnorance hinders Gods glory , 1 , 238 Imputation . Imputation of Christs righteousnesse a part of our riches , 2 , 19 Incarnate . Second person incarnate , why , 1 , 51 Incarnation of Christ the ground of other benefi●s , 1 , 218 See wonder . Independent . Love of God independent , 1 ▪ 282 Infirmities . What infirmities Christ took , 1 , 52 Comfort in daily infirmities whence , 1 , 177 Infidelity . Signe of infidelity , 1 , 195 Inwardly . We must do good to others inwardly , 2 , 71 Ioy. Ioy , how to be imployed , 1 , 212 Iustifie , Iustified . Iustified what , 1 , 71 Christ justified in spirit how , 1 , 75 To whom Christ is justified , 1 , 77 Why Christ justified himselfe , 1 , 78 Iustification double , 1 , 85 How we justifie Christ , Ibid. How we j●stifie our profession , 1 , 88 To justifie God in our abasement , 2 , 97 Spiri●uall poverty in justification , 2 , 113 Iudgement . Gods children suffer sometimes in common judgements , 2 , 90 K Knowledge , Knowne . WHat knowledge condemns , 1 , 49 Grace may be knowne , 2 , 55 What knowledge this , 2 , 56 God trusted as he is knowne , 2 , 134 , 148 Knowledge experimentall , 2 , 150 L Ladder . ●Acobs Ladder what it signified , 1 , 100 Law. Law why preached , 1 , 118 The Law implied in the Gospell , 1 , 119 Liberality . Christs example should stirre up to liberality , 2 , 68 Liberty . Liberty to the throne of grace , 2 , 20 Life . Life , the end of it what , 1 , 247 Love. Love to men , 1 , 251 Love to mans nature , 1 , 281 Love of God to us how knowne , 1 288 Love of God how gotten , 1 , 291 Love of God fruitfull , 1 , 296 Greatnesse of Christs love , 2 , 31 M MArriage . See Faith. Mediator . See Beginning . Meditate . Order to meditate on Christ , 1 , 197 Meditation , 1 , 243 Men. Why the Gospel dispensed by men , 1 , 120 See God. Meritorious . See Grace . Mercy , Mercy-seat . Mercy-seat a type of Christ , 1 , 99 Mercy in God answereth all objections , 1 , 225 Some thinke their sins greater than Gods mercy , 1 , 241 Meditation of Gods mercy a help to glorifie God , 1 , 243 Mistake in applying Gods mercy , 1 , 293 Mystery . Mystery what , 1 , 8 Mystery in Scripture what , 1 , 9 The Gospell a mystery how , 1 , 10 Every grace a mystery , 1 , 12 All in Christ mysteries . 1 , 13 To blesse God for mysteries , 1 , 19 How to come to these mysteries , 1 , 20 Who teacheth these mysteries , 1 , 23 How to know these mysteries , 1 , 24 Different carriage of men toward these mysteries , 1 , 27 Mystery of iniquity , 1 , 32 Popery a mystery of iniquity , how , 1 , 33 Why that mystery is suffered , Ibid. Godlinesse a great mystery , how , 1 , 34 How to be affected with this great mystery , 1 , 38 Believing in Christ a mystery , how , 1 , 146 See Controversie , and Ascension . Mysticall . The Church mysticall , 1 , 14 Moses . See Glory . Mortification . Mortification , the ground of it , 1 , 193 N Nativity . NAtivity of Christ , how to be celebrated , 1 , 228 Nature . Benefit of Christs taking our nature , 1 , 54 Not to defile our nature , why , 1 , 66 Faith altogether above nature , 1 , 150 Necessity . See All. O Obedience . HOw God tries our obedience , 1 , 120 Objection . How to answer all objections , 1 , 59 Offer . Danger of neglecting Gods offer , 1 , 293 Owne . We must do good to others of our owne ▪ 2 , 71 Others . See Speedy , Chearefull , Inwardly , Seasonably , Constantly . P Pagans . PAgans conversion hindred , 1 , 135 Passion . Passion to be avoided in Gods mysteries , 1 , 30 Patience . Ground of patience in suffering , 1 , 188 Pawne . Christians have a rich pawne , 2 , 29 Peace . Peace with God necessary , that we may glorifie him , 1 , 251 Peace , whence it comes , 1 , 252 Peace , what , 1 , 253 Christ our peace , 1 , 255 Peace founded in Christ , 1 , 256 Peace wrought by Christ , why , 1 , 257 How to know we are at peace with God 1 , 262 Peace with God workes peace with others , 1 , 267 False peace dangerous , 1 , 268 Peace how maintained , 1 , 269 Motives to peace , 1 , 272 Danger of men without peace , 1 , 273 Happinesse of men that have peace with God , 1 , 276 See Earth , and Grace . Persecute . Religion why persecuted , 1 , 14 Person . Faith lookes to Christs person , 1 , 143 See Incarnate . Posterity . How to provide for posteritie , 2 , 76 Power . Great power to make a Christian , 1 , 91 Prayer . Necessity of prayer , 1 , 26 Prayer necessary to maintaine peace , 1 270 Prayer for benefactors , 2 , 72 Preach . To preach what , 1 , 116 Necessity of application in preaching , 1 , 117 Vse of preaching , 1 , 123 Christ profits not but as preached , 1 , 125 Christ the object of preaching , 1 , 126 Christ preached how , 1 , 127 See Law. Pride . Grounds against pride , 1 , 66 Pride the cause of our fall , 1 22 What takes away the fuell of pride , 2 , 99 Predestination . Providence serves predestination , 1 105 Private . Private exercise with contempt of publike condemned , 1 , 122 Priviledges . Priviledges , whence to esteeme them , 2 , 43 Proclamation . Proclamations of God and men differ , 1 , 139 Profession . See Iustifie . Promises . Christians rich in promises , 2 , 28 Promises performed by degrees , 2 , 92 Prosperity . Prosperity , the danger of it , 2 , 96 Poore . Poverty . Christ became poore , 2 , 10 Particulars of Christs poverty , 2 , 10 Aggravation of Christs poverty , 2 , 15 Our owne poverty a part of our riches , 2 , 29 Not to despise men for poverty , 2 , 34 103 Poverty of spirit how helped , 2 , 98 Spirituall poverty what , 2 , 107 Degrees of spirituall poverty , Ibid. Evidences of this poverty , 2 , 109 Necessity of it , 2 , 111 Spirituall poverty after conversion , 2 113 Signes of spirituall poverty , 2 , 120 To labour for spirituall poverty , 2 , 127 How to get spirituall poverty , 2 , This poverty makes us trust in God , 2 , 153 See Grace . Providence . See Predestination . Q Quiet . HOw faith quiets the soule , 2 , 139 Quicken . Love quickens to duty , 2 , 139 R Reason . MYsteries of religion above reason , 1 , 22 Vse o● reason in religion , Ibid. See Faith. Recreation . Recreations to be made good use of , 2 , 42 Redemption . Redemption greater than creation , 1 , 151 , 223 Religion . How to carrie our selves in religion , 1 , 15 Religion not easily learned . 1 , 124 See Persecute . Repentance . Repentance what , 1 , 229 Revelation . The spirit of revelation to be begged , 1 , 246 , 295 Rich. Riches . Christ was rich , 2 , 5 Riches what , 2 , 6 Christ became poore to make us rich , 2 , 18 What riches wee have by Christ , Ibid. Abasement of outward riches , 2 , 35 Why we want spirituall riches , 2 , 38 Christians sometimes know not their riches , 2 , 39 How to improve our riches by Christ , 2 , 41 S Sacrament . CHrist not bodily present in the Sacrament , 1 , 174 How to conceive of Christ in the Sacrament , 1 , 198 Salvation . Degrees of dispensation of salvation , 1 , 133 Christ a joynt cause of our salvation , 2 , 44 Satisfaction . Satisfaction required in our restoring , 2 , 23 Sanctification . Spirituall poverty in sanctification , 2 , 114 Sanctification makes us trust in God , 2 , 154 Seasonable . The good we do to others must be seasonable , 2 , 72 Scripture . Scriptures , why not understood of Iewes , 1 , 50 See Christ. Separation . There is a separation out of Christ , 1 , 253 Sight . What meant by sight , 1 , 93 Sinne. I Sinne , the greatnesse of it hinders not Gods love , 1 , 292 How farre Christ tooke our sinnes , 2 , 12 Soule . Outward things not proportionable to the soule , 2 , 36 Speed. Our good we doe to others must bee with speed , 2 , 70 Spirit . Spirituall . Necessity of depending on the Spirit , 1 , 24 The Spirit teacheth to applie truths , 1 , 25 Christ by his Spirit overcomes in his Church , 1 , 84 Christs bodily absence supplied by the Spirit , 1 , 181 Spirit how obtained , 2 , 24 Riches of Christians Spirituall , 2 , 27 To converse with those that have the Spirit , 2 , 65 Spring . See Gospell . Staggering . Staggering in religion , whence , 1 , 44 Strictnesse . Strictnesse of life forced from the Gospell , 2 , 61 Studie . To studie Christ daily , 1 , 294 Suffering . Spirituall poverty in suffering , 2 , 119 T Temptation . HOw Satan represents God in temptation , 1 , 59 , 62 Terrible . God out of Christ terrible , 1 , 227 Thankefulnesse . Thankefulnesse , ground of it , 2 , 87 Thankefulnesse , whence it is , 2 , 112 Times . Why God hath some people in the worst times , 2 , 83 Comfort against evill times , 2 , 91 Trinity . Whence we have communion with the Trinity , 1 , 61 How to thinke of the persons in Trinity , 2 , 46 Trouble . Comfort in trouble whence , 1 , 179 Difference of men in trouble , 1 , 276 Trust. God must be trusted in , 2 , 135 Trust , what meant by it , 2 , 1●6 God how the object of trust , 2 , 137 Evidences of trust in God , Ibid. How to come to trust in God , 2 , 148 Trust to be exercised upon all occasions , 2 , 152 Truth . Truths divine not to be slighted , 1 , 24 V VAlue . See Blessings . Vnbeliefe . Vnbeliefe hinders Gods glory , 1 , 239 Vnfruitfulnesse . Vnfr●●●fulnesse a sinne against the Gospell , 1 , 135 Vnion . Vnion threefold , 1 , 56 Vnion with Christ necessarie , 2 , 24 Voluntarie . Christs abasement voluntarie , 2 , 47 W Want. COmfort in want , 1 , 179 Outward want supplied by Christ , 2 , 28 Watchfulnesse . Watchfulnesse necessary to maintaine peace with God , 1 , 269 Weake . Whence to respect the weake , 1 , 101 Wisdome . Divine truth wisdome , 1 , 7 Wonder . How to cease wondring at worldly things , 1 , 40 Christs incarnation a matter of wonder , 1 , 65 To learne of the Angels to wonder , 1 , 97 World. What meant by world , 1 , 144 For whose sake the world stands , 2 , 85 Wrath. How to oppose Christ to the wrath of God , 1 , 62 FINIS . Notes, typically marginal, from the original text Notes for div A12186-e360 Ephes 3.8 . Eccles. 12.11 . Heb. 5.12 . Notes for div A12186-e3360 The scope of the words . The words divided . Godlinesse , what . Divine Truth onely breed● goodnesse . From what reasons we must be godly . True Christian , who . Divine Truth , Wisedome . Mysterie , what . 1 1 That , that was secret . 2 2 That the reason of it is hid . 3 3 That is conveyed by outward things . Ephes. 5. Christian Religion a Mysterie . B●anches of Religion , Mysteries . Ephes. 5. Mark. 4. The Gospel a Mysterie . 1 1 Because it was hidden . Gen. 3. 1 Cor. 2. 2 2 Revealed to few . 3 3 Hid from carnall men . 4 4 It is revealed but in part . 5 5 In regard of what we shall know . Question . Answer . Every Grace a Mysterie . Faith. Reformation . All in Christ Mysteries . The Church mysticall . Simile . Coloss. 3. Vse . 1. Religion , why persecuted . Simile . Vse 2. How to carry our selves in Religion . Rom. 11. At the Sacrament . In hearing the Word . 1 Cor. 11. Application to the Feast of Christs Nativitie . Vse 3. To blesse God for these Mysteries . Vse 4. Not to set on Mysteries with humane parts . Simile . Vse 5. Mysterie of Religion abo●● Reason . Question . Answer . What use Reason hath in Religion . Simile . Reason must s●oupe to Faith. Vse . 6. Not to despaire of learning Religion . Matt. 11. Psal. 19. Vse . 7. To take heed of slighting Divine Truths . Question . How to know this Mysterie . Answer . 1 1 By Prayer . Tit. 2. Necessitie o● depending on Gods Spirit . Psal. 119. Ephes. 1. Ephes. 3. 1 Cor. 2. The Spirit teacheth to apply Truths . Necessitie of Prayer . Revel . 5. Difference in mens dispositions to Gods Mysteries . 2 2 Humilitie . Psal. 25. 3 3 Purpose to know , and obey . 4 4 To avoyd passion , and prejudice . Simile . Luke 16. Act. 23. Mysterie of iniquitie . Question . Answer . Poperie a mysterie , why . Rev. 7. ●●lius secund . Question . Answer . How it is a Mysterie of iniquitie . Why God suf●ers the Mysterie of iniquitie . Godlinesse a great Mystery 1 1 In regard of the originall . 2 2 The end . 3 3 The manner of publishing . 4 4 The worke of it . 5 5 The parts of it . 6 6 Those that knew it not . 1 Cor. 2. 7 7 Because it makes us great . What makes Times and persons great . To prize Religion . 8 8 Comparatively great . Vse 1. How to be affected with this great Mysterie . How to have large apprehensions of this Mysterie . 1 1 To see the depth of our co●●uption● . 2 2 Meditation of this great mysterie . How to ●●●se to wonder at worldly things . Esay 9.6 . Rev. 7. Vse 2. Love , and endeavour to learne it . The mysterie of Godlinesse without controversie . Object . Answer . Religion a Mysterie , because opposed . The Gospel without controversie . 1 1 In it sel●e . 2 2 To Gods children . Question . Answer . Whence staggering comes . Thucydides . Livie . Vse 1. Men live as if Gospell were no Truth . Simile . Simile . Vse 2. What Truths to be accounted Catholike . Vse . Of our affections and carriage to the Gospel . Aff●ctions why planted in man. All knowledge not saving , condemnes God manifest in the flesh . Christ , the scope of the Scriptures . Why the Iewes understood not the Scriptures . What meant by God here . Question . Answer . Second Person incarnate , why . What meant here by flesh . What infirm●t●es Christ tooke . Question . Answer . Heb. 2. Heb. 4. Ob●ect . Answer . Christ pitties our miseries , from experience . In that Christ tooke our nature , thence comes 1 1 The enriching of it . Coloss. 2. 2 2 The ennobling of it . 3 3 The enabling of it . 4 4 That what Christ did in our natu●e , God did it . 5 5 Our union with Christ. Three unions . 6 6 The sympathie betweene Christ and us 7 7 The efficacie of what Christ did . Vse 1. Christ tooke our flesh for great purpose . Greatnesse of Christs abasement . Comfort against despaire . Rom. 3. All objections how answered . How Satan presents God in temptation . Comfort when Conscience is awaked . What to doe , in trouble of Conscience . Coloss. 2.16 . Oppose Christ to the wrath of God. Whence we have communion with the Trinitie . Satan transformes God and Christ to men . Esay . 9.6 . Ground of boldnesse to God. Simile . Exod 33. Christs incarnation , matter of wonder . Vse 2 Ground no● to defile our nature . Vse 3. To stoupe to serve Christ , and our brethren . Grounds against pride . Vse 4. Not to envie Angels . Question . Answer . How Christ may be manifest in us . Object . Answer . When Christ is conceived in the heart . Iustified in the Spirit . Mis-conceits of Christ in the World. Iustified , what it is . God a Spirit . 1 1 For puritie . 2 2 Strength . Spirit how taken in Scripture . 1 1 For the nature of God. Iohn 4. 2 2 For the Divine Nature of Christ. Rom. 1.4 . 1. Pet. 3.18 . 3 3 For the third Person in Trinitie . God-head appeared in Christs abasement . Christ at the lowest , did the greatest works . Christ justified 1 1 In regard of God. 2 2 In regard of men . By overcomming the Devill . By healing the outward and inward man. Object . Answer . To whom Christ is justified . Iohn 1.14 . Matth. 16. Christ justified himselfe . 1 1 To strengthen our Faith. 2 2 To stop the mouthes of gaine-sayers . Vse 1. Christ will justifie himself at length . Simile . Comfort in disgraces . Simile . Object . Answer . Affl●ctions conforme us to Christ. Psal. 37. Not to take scandall at the Churches afflictions . Christs worke in the afl●ctions of the Church . Vse 2 Christ by his Spirit will overcome , in his Church . We shall be justified of God. Iustification double . Vse 3. To justifie Christ. Question . Answer . How we justifie Christ. 1 1 As God. Psal. 2. 2 2 As a Prophet . 3 3 As a Priest. 4 4 As a King. In his Resurrection . Question . Answer . How to justifie our profession . Christians doe things above other men . Some Christians worse then Pagans . Meere civill men , who . 2 Tim. 3. Great power to make a Christian. Ephes. 1. Faith in temptation . Seene of Angels , what . Sight put for , 1 1 Wonderment . 2 2 Attendance . 3 3 Witnesse . Angels knew Christs Incarnation before hand . Knowledge of Angels . Matth. 4. Psal. 8. Angels office . 1.12 . 3.10 . Vse 1 Angels wonderment should teach us . Vse . 2. Of Comfort . Cherubins , what they signified . Exod. 25. Exod. 26. Mercie-Seat , a Type of Christ. 1 Pet. 1.12 . Exod. 16. Heb. 1. Iacobs Ladder , what it figured . Ground of Angels attendance on us . Why Angels appeare not now . Comfort in affliction . Angels care in our infancie . In danger . Ioy at our conversion . They carry our soules to Heaven . Heb. 12.22 . Communion with Angels . Psal. 91. Object . Answer . Conflict betweene good and evill Angels . Guard of Angels . Not to grieve the good Ang●ls . To blesse God for their protection . Wherein we are advanced above Angels . Benefit of Ang●ls by Christ. Object . Answer . Why God useth service of Angels . Object . Answer . Good motions stirred in us by good Angels . Motive to get into Christ. Angels our enemies out of Christ. To carry our selves answerable to our condition . Not to disdaine weake Christians . Psal. 113. Angels description . Angels office double . Christ preached to the Gentiles . Rom. 1. Rom. 16. Dispensation of Christ. To preach , what . Manifestation of Christs Offices . Christs states . 1 1 Humiliation 2 2 Exalta●ion . Necessitie of application in Preaching . Preaching of the Law. The Law wrapped in the Gospel . Manner of publishing t●e Go●pel . Vse . To magnifie this dispensation . God dispenseth the Gospel by men . 1 1 To trie our obedience . 2 2 To knit man to man. 3 3 As fitting our condition . Why sinners preach to sinners . To have a right esteeme of Gods Ordinance . Question . Answer . Private Exercise , with contempt of publike , cursed . Simile . Object . Answer . Ephes. 4. Vse of preaching . Object . Answer . Necessitie of much preaching . Object . Answer . Religion not easily learned . Simile . Christ profits not , but as preached . Priviledge of Apostles . Ier 3. Experience of the benefit of Preaching . Question . Answer . Christ the object of preaching . Christ preached , how . Christ pre●ched to the Gentiles . What the Gentiles . Coloss. 1. Act. 10. Object . Act 14.16 . Why the Gentiles strayed so long . Rom. 1. Tully . Tacitus . Object . A Mysterie in calling the Gentiles . Answer . Why the Gentiles were not called , till Christs comming . Ephes 2. Christ came both of Iewes and Gentiles . Double Spring of the Gospel . What use to make of the Gospel . Severall degrees of the dispensation of salvation . Ground of enlarging the Gospel to other people . Sinnes against the Gospel . 1 1 Superstition . 2 2 Decay in love . 3 3 Vnfruitfulnes . Hinderances to the conversion of Pagan . Gospel preached , the excellencie of a Nation . Christ beleeved on in the world . Faith the marriage of the soule to Christ. Rom. 10. Ladder of Heaven . Difference betweene Gods and mens proclamations . Enemies to preached 〈…〉 to salvation . Christ must be beleeved on . Faith the grace of application . Popish meanes of applying Christ , ridiculous . Heb. 4. Christ must be beleeved on . 1 1 Onely . Galat 5. 2 2 Wholly . Christ the maine object of Faith. Simile . Faith lookes first on Christs person . Christ chiefely to be preached and heard . What meant here by world . Against despaire . Conversion of Savages . Simile . Of the Iewes . Beleeving in Christ , a Mysterie . 1 1 In respect of the world . 2 2 Those that carryed the message . Aug. 3 3 In respect of the Truth they taught . Aug. 4 4 In respect of the suddennesse . 5 5 In respect of Christ. 6 6 In respect of Fa●th . Faith altogether above nature . To have high conceits of Faith. Ephes. 1.18 . Redemption a greater worke then Creation . 1 1 For Power . 2 2 For mercie . Faith put for all graces . Heb. 11. Vnbeleefe the sinne of Adam . Encouragements to beleeve , are from Christ. Trials of Faith. 1 1 How it is bred . 2 2 By Conflict . 3 3 By what it workes . Rom. 1. 1 1 Peace . 2 2 Altering the course . Esteeme . 4 4 Prevailing . 5 5 By Love. Galat. 5.6 . Luke 7. To cherish Faith. Bellarm. Ioh. 17.3 . Psal. 9. Christ received up in Glory . Glory , what . Ephes. 1.20 . 1 Pet. 3. Circumstances of Christs Ascension . 1 1 The Place . 2 2 The Time. Ioh. 17.4 . 3 3 The Witnesses . 4 4 His Chariot . Christ received to glory , a Mysterie . In respect of the greatnesse of the glory . Christ in glory applyes his Offices to us . Iohn 7. 1 1 Christ ascended as a publike person . 2 2 Neerenesse betweene Christ and his Church Christs glory a cause of ours . Christs glory a patterne of ours . 1 Cor. 25. Vse 1. Christ not bodily present in the Sacrament Similes . Vse 2. Comfort , 1 1 That we have glory by Christ. Ephes. 2. 2 2 In the houre , of death . 3 3 In our daily infirmities . 4 4 In Want. 5 5 In troubles . Conformitie to Christ , wherein it consists . 6 6 In all disconsolations , he pitties us . Act. 9. Heb. 4.7 . The Spirit supplyes Christs bodily absence . 7 7 In regard of the Churches afflictions . Simile . Simile . How Christ rules in afflictions . Ier. 30.7 . Micah . 7. Christ for our sakes suspended his glory . The Church afflicted , why . The same body that suffers , shall be glorious . Ground of patience in suffering . Ground of courage in Christs cause . Ground of encouragement to good duties . Christs ascending to glory , enforceth holinesse . Ground of mortification Coloss. 3. Christs ascending to glory , a ground of heavenly-mindednesse ▪ Coloss. 3.1 . Simile . Argument of infidelitie . Iohn 17. Influence from Christ , for this dutie . Order of meditation of Christ. How to conceive of Christ in the Sacrament . Conclusion . Notes for div A12186-e36140 Matth. 3. ●●6 . The Apparition glorious . 1 1 In regard of the matter . 2 2 Of the benefit . Gen. 3.15 . Christ revealed to all sorts . Beames of Christs Divinity in his abasement . Division of the words . 1 1 The apparition . God respects no callings . The Angels appeare to them in their callings . God appeares in the night of affliction . These Angels called an Host. For number . Dan. 7.10 . Rev. 5.11 . Heb. 12.22 . 2 2 For Order . August . 3 3 For consent . 4 4 For imployment . 5 5 For strength . Guard of Angels comfortable . Why God useth the ministery of Angels . Angels attend Christs birth , why , Coloss. 1.16 . Angels apparition sudden . 1 1 For our Example . 2 2 For our comfort . The end of this apparition , in respect of men . Mutuall comfort from Christians , a worke Angelicall . Angels attend upon the Church . Heb. 12. 22. Heb. 1. 2 2 The celebration . Ioy how to be imployed . The pure nature of Angels without envie . Esay 9.6 . To imitate Angels herein . Specially to praise God for our own good . 1 1 The chiefe end . 2 2 The chiefe good . 3 3 The chiefe ground . Why they wish glory to God in heaven . How we may glorifie God on earth more then in heaven . Glory , what . The glory of God , our chiefe end and ayme . Rom. 11. Incarnation of Christ , the foundation of other benefits by him . Wherein God will most of all shew his glory . Gods Attributes in Christ. 2 Cor. 1. Truth . Wisedome . Iustice. Holinesse . Mercy . The glory of God in Redemption exceeds . 1 1 The worke of Creation . 2 2 The state of Adam in innocency . Exod. 34.6 . Wherein Gods glory appeared to Moses . Tit. 2.12 . Mercy in God answereth all objections in man. Object . Answer . Object . Object . Answer . Hos●● 11. Application to the Sacrament . God out of Christ terrible . These Sermons were preached at the feast of Christs nativity . How to celebrate Christs Nativitie . Tertullian . What use to make Christs of comming . Repentance , what . Why Gods children were suffred to fall . Greatest sins committed in the Church . How to know whether we glorifie God. 1 1 When we exalt him above all . Especially in opposition . Psal. 73. Philip. 1. 2 2 When we take all favours in Christ. 3 3 When we stir up others to glorifie God. Psal. 103. 4 4 When our dispositions are altered by beholding Gods glory in Christ. 1. Cor. 3. Esay . 66.5 . When wee grieve at the hinderances of Gods glory . 6 6 When it works a glorious joy . The hinderances of Gods glory . 1 1 Ignorance . 2 2 Vnbeleefe . 3 3 Too much light . When wee thinke our sins greater then Gods mercy . Doting on outward things . How to come to glorifie God. Meditations of Gods mercy in Christ. Ephes. 3. Question . Answer . The benefit of this meditation . 2 2 Begge the spirit of revelation . Gal 2. To glorifie God , the end of our life . 3 3 See the vanity of all things else . Draw neere to God. Application to the Sacrament . Esay . 6. Psal. 145. They that glorifie God , also love men . We cannot glorifie God till we know we are at peace with him . Whence peace comes . Peace what . Ephes. 1.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Out of Christ a separation . 1 1 Betweene man and God. 2 2 Betweene man and Angels . 3 3 Betweene man and man. 4 4 Betweene man and other creatures . 5 5 Betweene man and himselfe . Christ our peace . Ephes. 2. Esay 9.7 . Peace founded on Christ. Question . Answer . Why peace is wrought by Christ. 1 1 In regard of God. 2 2 In respect of us . 3 3 In regard of Christ. Simile . No entercourse with God , without Christ. Meditate of this peace . Question . Answer . Why is it said peace on earth . How to know God and we are at peace . 1 1 If God be reconciled to us , we are reconciled to him . 2 Cor. 5.19 . Man naturally hates God. 2 2 Gods friends and enemies are ours . 3 3 Boldnesse of spirit . Iob 22. Acquaintance with God. 4 4 Hatred of knowne sins . 5 5 High esteeme of the Gospell . 2 Cor. 5. 6 6 Peaceablenes with others . Isay 11. Danger of false peace . Necessitie of application . How to maintaine this peace . Watchfulnes . 2 2 Renewing our Covenant . 3 3 Prayer to God. Ph●l●p 4. 4 4 Good imployment . Philip. 4.8 . Motive to unregenerate men to get peace . To stirre us up to search the grounds of this peace . 1 1 The danger without it . In resp●ct of God. 2 2 Christ. Psal. 2. 3 3 The Holy-Ghost . 4 4 Creatures Esay . 1. 5 5 Devils . 6 6 The Church●● 7 7 Damned spirits . Exhortation to make our peace . Happinesse of him that is at peace with God. Afflictions sanctified to those that are at peace with God. Difference of men in trouble . Psal. 112. Confidence of Christian● in death . Comfort after death . Peace comes from grace . Gods good pleasure to men . To love mankind . Gods good will , the g●ound of all good . Gods love independent . Deut. 7.8 . Covenant of grace . Foundation of the covenant free . Rom. 8. All good by Christ , free . To empty our selves . Gods free love onely in Christ. Iohn 17. Why God● love to us is in Christ. Col. 1. Vse . The misery of man out of Christ. To looke to God in Christ in what we do . Gods love in Christ , ground of comfort . Rom 8. How to know Gods love to us . The Holy Ghost testifies Gods love . The Spirit alters mans disposition to delight in God. Psal. 16. Hos. 2. Rom. 12. Psal. 51. Love of God quickeneth to dutie . Direction to those that find not God , love to them . Greatnesse of sin hinders not Gods love . To have a good conceit ●o God. Danger of neglecting Gods offer . Mistake in a●plying Gods mercy . Study Christ daily . Beg the Spirit of revelation . Psal 63. Gods love fruitfull . Deut. 33. Isay. 43. Notes for div A12186-e51160 Simile Scope of the words . Examples forcible . Example more prevalent then precepts . Doct. 2. Christ was rich . Riches what ? Psal. 24. Christ God before he was man. Arius . Phil. 2.6 Christ a Mediator from the beginning . Simile . Quest. Answ. Our Mediator must be God. 1 1 For the greatnesse of the ill wee were in . 2 2 In regard of the good wee have by him . Doct. 2. Christ became poore . 1 1 He tooke our natu●e . 2 2 Our nature fallen . 3 3 Our condition . 4 4 Our misery . 5 5 Our sinnes . How farre Christ tooke our sinnes . Simile . Simile Particulars of Christs poverty . Iohn . 4. Aggravation of Christs poverty . Christs riches vailed in his poverty . Simile . Christ no begger . Bellarmine . Doct. 3. Christs Poverty our riches . Not for himselfe . Not for Angells . Christs poverty to make us rich . Quest. Answ. Quest. Answ. What riches we have by Christ. 1 1 Our debts discharged . We are rich by imputation . By infusion . In prerogatives Adoption . Liberty to the throne of grace . Ephes. 3. All things turned to good . Rom. 5.10 . Riches of glory . Ephes. 3.8 . First fruits of glory . Quest. Answ. We are inriched by Christs poverty . 1 1 Because wee fell by pride . 2 2 We must be restored by satisfaction . Else we could not have the spirit . No riches by Christ without union . Colos. 1.27 . Freedom from evill by Christ. Conveyance of all good . Object . Answ. Christians rich●s hidden Object . Answ. Christians riches chiefly spirituall . Christ provides for his . Want of outward comforts supplied . Simile . Christians rich in promises . Christians have a rich pawne . Poverty a part of our riches . Vse 1. A Christians state in contraries . Greatnesse of Christs love . Bernard . How to bee thankefull to Christ. If we be rich by Christs poverty , much more by his riches . Rom. 5.10 . Not to despise men for poverty . Heb. 11.38 . Christ came not to purchase outward riches Digression , concerning the feast of Christs Nativit● 1 1 They are not our owne . Luke 16. 2 2 They are not true riches . 1 1 They make not a man better . Simile . 2 2 A man out-lives them . Simile . 3 3 They are not proportionable to the soule . From what ground to esteeme our selves and others . Our own fault if we want spirituall riches . To examine what riches we have from Christ. Christians are rich and know it not . Rev. 2. Why Christians are so poor in grace . Quest. Answ. How to improve the riches by Christ. 1 1 Humility . 2 2 See the excellency of grace 3 3 Know Christs riches for us . 4 4 To make use of them for our selves . To make good use of recreations . Whence to esteeme of our priviledges . All our riches from Christs grace . Grace what it is . Christ a joynt cause of our salvation . Chrysost. How to think of the ●ersons in Trinity . Revel . 5.6 . Christ the meritorious cause of grace . Christs abasement voluntary . All we have of Christ is by grace . Foure descents of grace . We are justified by grace , how meant . Grace twofold Simile . Iohn 17. How to value blessings . Christs grace fruitfull . Simile . How to know we are in Gods favour . Not to despaire , Christs grace is free . Doct. 5. Grace may be knowne . What knowledge this is . It requires good diligence . Cause of doubting . Assurance of salvation , no enemy to good workes . Titus 2.11.12 Luke 7.47 . The Gospell forceth strictnesse of life . Doct. 6. The example of Christ should move us to good . Christs example , our p●tern . Quest. How profit by Christs example . Answ. 1 1 The consideration of Christs mercy . Simile . 2 Cor. 3 18. Why conversion wrought by the Gospell , not by the Law. 2 2 Converse with those that have his Spirit . 3 3 Put case what Christ would doe . Motives to follow Christs example . Gal. 2. The example of Christ doth stir up to liberality and bounty . The equity of the duty on this ground . 1 1 Their relation to us . 2 2 The grace of God to us . To imitate Christ in the manner of doing good to others . 1 1 Speedily . 2 2 Cheerfully . 3 3 Inwardly . Micah . 6 4 4 That it is ours ▪ 5 5 Seasonably . Comfort of works of mercy before death . 1 1 An argument of faith . 2 2 The benefit of others prayers 3 3 W● see it well bestowed . 6 6 Constantly . Caution , to give with discretion . Psal. 112. Quest. Answ. In necessity we must give to all . But especially to the good . Salvian . Object . Answ. Those that give not to Christians , would not to Christ himself Matth 25. Object . Answ. Liberality provides for posterity . Psal. 112. It makes comfortable in death . Negligence of duties , troubles at death Notes for div A12186-e57990 Contents of the prophesie . Scope of the Text. Parts of the Text. Obser. There is a difference of people . Observ. 3. God will have some in the worst times . Reas. It is an Article of our faith . Reas. 2. The world should not stand else . Vse . Comfort , that God shall have a Church after we are gone . Go●s children but few . Rom. 11. Vse . To examin e●f we be of those few . Vse 2. Thankfulnesse Observ. God hath a speciall care of those that are his . Instances of Gods care . Rev. 7. Ezek. 9.4 . Mal 3. Object . Answ. Gods children suffer sometimes in common judgements . Comfort against ●l times . Quest. Answ. Promises and prophesies performed by degrees . Vers. 13. Doct. Gods Church and Children afflicted in this world . Act. 9. Reas. 1. To conforme us to Christ. Reas 2 , We cannot bea●e prosperity . Sim●le . Psal. 119. Vse . To justifie God in our abasement . Why he joyns afflicted , and Poore . Phil. 4. Doct. Outward poverty sanctified helps poverty of spirit . What poore here meant Reas. 1. Poverty and affliction takes away the fuell of pride . Simile . Afflictions bring us to God. Vse 1. The poysonfull nature of man , that defiles it selfe in blessings . Vse 2. Abasements sanctified come from Gods love . Vse . 2 To examine if crosses humble us . Simile . Vse 3. Not despise the poore ▪ Simile . Observ. Providence serves predestination . Vse . ●o b●esse God for taking , as w●ll as for g●ving . Spirituall poverty . What it is not . What it is . 2 2 Degrees of this poverty , Before we are in Christ. Instances of this poverty . Adam . Prodigall . Evidences of this preparative poverty . 1 1 Conviction of our naturall condition . Iohn 16. 2 2 Sight of emptinesse in all things . 3 3 Desire of grace ch●●fly . 4 4 Earnestnesse . 5 5 Abasing himselfe ▪ Matth. 5. Necessity of this poverty of spirit . 1 1 Else we will not repaire to Christ. 2 2 Not thankfull . 3 3 Not fruitfull . 2 Cor. 5. 2 Cor. 15. 4 4 The want of it the ground of apostacy . 5 5 It is the cause of all miscarriage . 2 2 Spirituall poverty after conversion . In all passages of our life . 1 1 In justification Phil. 3. 2 2 In sanctification . Iohn 1. 2 Cor. 15. Poverty of spirit needfull to every holy action . Simile . Reason of the fals of Gods children . Wee cannot pray for grace of ourselves Augustin . Spiritu●ll poverty , needfull in actions of this life . Spirituall poverty in suffering . Signes of poverty of spirit . 1 1 Prayer . 2 2 Vse of meanes . 3 3 Thankfuln●●se . 4 4 Selfe-denyall . Feare of offending God. 5 5 Tractable . 6 6 Vpbraids not others . 7 7 Most humbled for spirituall wants . Vse . To labour for spirituall poverty . Caution . Not to deny the worke of grace . How to come to spirituall poverty . To come into Gods presence . 2 2 Consider we are creatures . A Christian hath all from Christ. 3 3 Present to our selves abasing considerations . 1 1 For the time past . 2 2 For the present 3 3 For the time to come . What our profession requires . Two graces alwayes requisite Observ. God is trusted as knowne . Observ. God must be trusted in . Faith , the nature of it . What means by trust here . God , how conceived the object of trust . Evidence of trust in God. 1 1 A care to please him . 2 2 Vse of means . 3 3 It quiets the soule . Psal. 43. How faith quiets the Soule . Psal. 112. Faith keepes outbase feares 5 5 A relying on God without meanes . Esay . 50.10 . 6 6 To trust God for all things . 1 1 With good name . 2 2 To right his cause . 3 3 With poste●ity Psal 24. 4 4 With good Workes . 5 5 With direction of our wayes . Pro. 3.5 . 6 6 With our souls at the houre of death . How to come to trust in God To learne to know God. In his word . Psal 9 In his attributes . Psal. 46. Psal. 36. Experimentall k●owledge . Psal. 22.4 , 5 Psal 71. 2 2 To be acquainted with God. Pro. 1. Iudges 10. 2 Cor. 1. Heb. 13. 3 3 To exercise trust upon all occasions . Psal. 62. Verse 6. 4 4 To be poo●e in spirit . 5 5 Get sanctification . 6 6 Prudence . Ier. 17. 
A12166	----	Beames of divine light breaking forth from severall places of holy Scripture, as they were learnedly opened, in XXI. sermons. The III. first being the fore-going sermons to that treatise called The bruised-reed, preached on the precedent words. By the late reverend and iudicious divine, Richard Sibs, D.D. Mr. of Katharine Hall in Camb: and sometimes preacher at Grayes Inne. Published according to the Doctor his owne appointment subscribed with his hand; to prevent imperfect coppies. Sibbes, Richard, 1577-1635. 1639 Approx. 871 KB of XML-encoded text transcribed from 302 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A12166 STC 22475 ESTC S117279 99852494 99852494 17819 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12166) Transcribed from: (Early English Books Online ; image set 17819) Images scanned from microfilm: (Early English books, 1475-1640 ; 1081:10) Beames of divine light breaking forth from severall places of holy Scripture, as they were learnedly opened, in XXI. sermons. The III. first being the fore-going sermons to that treatise called The bruised-reed, preached on the precedent words. By the late reverend and iudicious divine, Richard Sibs, D.D. Mr. of Katharine Hall in Camb: and sometimes preacher at Grayes Inne. Published according to the Doctor his owne appointment subscribed with his hand; to prevent imperfect coppies. Sibbes, Richard, 1577-1635. [14], 330, [2], 156, [2], 163-232, [16] p. Printed by G[eorge] M[iller and Elizabeth Purslowe] for N. Bourne, at the Royal Exchange, and R Harford, at the guilt Bible in Queenes-head Alley in Pater Noster-Row, London : MDCXXXIX. [1639] Printers' names from STC. Cf. Folger catalogue, which gives signatures: A⁶ B-X Y⁴ Z² 2A-2O 2P⁴ 2Q. With eleven subsidiary title pages, some with "printed by E.P.", some dated 1638. Includes index. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 Olivia Bottum Sampled and proofread 2003-01 Olivia Bottum Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion BEAMES OF DIVINE LIGHT , Breaking forth from severall places of holy Scripture , as they were learnedly opened , In XXI . Sermons . The III. first being the fore-going Sermons to that Treatise called The Bruised-Reed , Preached on the precedent words . By the late Reverend and Iudicious Divine , RICHARD SIBS , D.D. Mr. of Katharine Hall in Camb : and sometimes Preacher at GRAYES INNE . Published according to the Doctor his owne appointment subscribed with his hand ; to prevent imperfect Coppies . ESAY . 60 3. The Gentiles shall come to thy light , and Kings to the brightnesse of thy rising . PSALM . 84.11 . For the Lord God is a Sun and shield , the Lord will give grace and glory ; and no good thing will be withhold from them that walke uprightly . LONDON . Printed by G.M. for N. Bourne , at the Royal Exchange , and R Harford , at the guilt Bible in Queenes-head Alley in Pater Noster-Row . MDCXXXIX . TO THE RIGHT HONOVRABLE IOHN , LORD ROBERTS , Baron of Truro : AND TO THE RIGHT HONOVRABLE THE LADY LVCE his pious Consort , Grace and Peace from Jesus Christ. Right Honourable and truly Noble : IT was not so much the Nobility of your blood , as that of Grace given unto you from the divine hand , which did so much interest you in the love and esteeme of that worthy Servant of Christ , and Author of this worke ; in whom ▪ Vrim and Thummim met , whose whole course being a reall , and vitall sermon , sweetly consonant to the tenour of his teaching , made him amiable living , and honourable dead in the opinion of as many as well knew him : This was the thing ( I suppose ) which wrought unto him from you ( as well as from many others of your Noble Stock and Ranke ) more then an ordinary esteeme : and this is that which maketh me in nothing to doubt , but that his labours made publique under your names , shall be very welcome unto you : the worke is answering unto the man ; and therefore worthy you , and your acceptance : onely this is the disadvantage ; that though these Sermons had his owne toung to preach them ; yet they want his owne pen to commend them unto your Honours : I well know that the expressions of holy truthes from a gratious heart by lively voice doe breed deeper impressions in thirsting and reverent hearers , then any publishing of them in dead letters can doe ; yet this we finde in experience , that holy and necessary truths , this way comming abroad into the Churches of God , doe get the advantage to continue longer , and to become a more generall good ; they may stirre up the affections , and set on-wards in the course of holinesse where the comforts are sure , and the honours honouring everlasting . In these ensuing Sermons you have variety the mother of delight ; and such notable descriptions of the person , offices , love , and life of Christ , that by them you may not only be setled in divine assurances to your further comforts , but also directed and incouraged ( both in your inward and outward conversation ) to follow the example of Christ , the most blessed and unerring example unto all Christians . This Champion I beseech you both to follow unto your lives end ; make it your worke to set up Christ , and his Religion both in your hearts , and in your houses . Acknowledge none but Christ in matter of salvation ; and none to Christ in point of affection : let Christ be Christ with you , and then if Christ ( and if not Christ nothing can ) be worth any thing he will make you worthy indeed , he will proove unto you in life and death a Sun , a shield , even a full and an answerable good : with this Christ I leave you , and with you these ensuing Sermons , to be read and observed for your spirituall furtherance in the enjoyment of eternall life by Iesus Christ , desiring the great God of Heaven and Earth to looke upon both you and yours in much grace and mercie ; giving unto you all the comfort and crown of Religion here on earth ; and hereafter in Heaven . I rest , Your honours to be commanded JOHN SEDOVVICK . To the Reader . Christian Reader : THE Word of God is given us as a most pretious treasure , and that not for our selves onely , but for our children after us , and therefore is called Jsraels Jnheritance , Deut. 33.4 . Moses commanded us a Law , even the Inheritance of the Congregation of Iacob . All the wealth in the world is but as dirt and trash in comparison of the Word to the people of God. ( Thy testimonies have I taken as an heritage for ever ; for they are the rejoycing of mine heart , saith David , Psal. 119.111 . ) And therefore as they rejoyce in their owne enjoying of it , so they doe what they may to assure it to their children when they are dead , that it may be entailed upon them and their posterity after them , Yea so they doe also with the knowledge of divine truths which they have found in the Word , ( which is not indeed found out by men all at one time , but by degrees , as Gold is found in Mines ▪ as men come to search farther and farther and to dig deeper and deeper for it ) It was not ( they know ) imparted to them for their owne use onely , but for the benefit of others , the manifestation of the Spirit is given to profit withall , 1 Cor. 12.7 . and therefore as it comes to them from Heaven they hand it to others , that so it may be continued in the Church , the ground and pillar of truth , for the good of those that shall live in future times . This was , I hope , the chiefe aime of those that have published these Sermons of that worthy Light of our Church , Dr. Sibs . And surely we have great cause in this regard thankfully to acknowledge their care and paines , who both tooke them so exactly from his mouth as he delivered them , and then kept them so charity as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a precious thing committed to their trust , and have now published them for the common good of all that will make use of them . For by this meanes what was delivered to a few may now build up many to farther degrees of knowledge and grace even all the Land over , and they that never saw his face may be made sharers in those his labours which only a few were so happy as to heare . Being my selfe one amongst others that have found the advantage hereof , I was not so hardly wonne as otherwise I should have beene , to commend these Beames of divine Light to the respect of others . Diverse truths of greatest consequence are exactly handled in the severall Sermons here presented to you , as concerning the misery of our naturall estate and the bl●sse and happinesse of those that are quickned by Christ , concerning the necessity of the Word , our spirituall Food & the Zealous Violence of the Faithfull impressing after it , concerning the divers both joyes and sorrowes , complaints and Triumphs of Gods children here , when they are blacke though comely , Cant. 1.5 . and concerning their happinesse in death , and glory after it , and many other whereof these few are onely a taste , The study of the Scriptures made the Author a man of God , perfect , thorowly furnished unto all good workes , and as became a faithfull Steward of the manifold grace of God , he endeavoured to teach the whole counsell of God , and to store men with the knowledge of Gods will , in all wisedome and spirituall understanding . I desire that both thou and I and all Gods people may so reade these his labours that it may farther our growing in grace and in the knowledge of our Lord Iesus Christ , to whose grace I commend thee , being Woodstreet , November 6. 1638. Thine in him ARTHVR . JACKSON . A DESCRIPTION OF CHRIST , In His neerenesse to GOD , In His calling , In His qualification , In His execution of his calling . In three Sermons , Being the leading Sermons to that Treatise called the Bruised Reed , preached upon the precedent words . By the late Reverend and learned Divine RICHARD SIBS , Doctor in Divinitie , Master of Katherine Hall in Cambridge , and sometimes Preacher at GRAYES INNE . ISA. 61.1 . The Spirit of the Lord God is upon me , because the Lord hath annoynted me to preach good tidings unto the meeke . LONDON . Printed by G M. for N Bourne , and R. Harford and are to be sold at the south entrance of the Royall Exchange , and at the guilt Bible in Queenes-head-Alley in Pater-noster row . MDCXXXIX . A DESCRIPTION OF CHRIST . MAT. 12.18 . Behold my servant whom I have chosen , my Beloved in whom my soule is well pleased , I will put my Spirit upon him , and he shall shew judgement to the Gentiles , he shall not strive nor crie , neither shall any man heare his voice in the streets , &c. THE words are the accomplishment of a prophesie taken out of Isaiah 42. as we may see by the former verse , That it might bee fullfilled . Now the occasion of bringing them in here in this verse , it is a charge that Christ gives verse . 16. That they should not discover and make him knowne for the miracles he did , he withdrawes himselfe , he was desirous to be concealed , he would not live to the view overmuch : for he knew the rebellious disposition of the Jewes , that were willing to change their governement , and to make him King , therefore he laboured to conceale himselfe all kinde of wayes , now upon this charge that they should tell no body , hee brings in the Prophet Isaiah prophesying of him , Behold my servant , &c. hee shall not strive nor crie , neither shall any man heare his voice in the streetes . Other Kings labour that their pomp and magnificence may be seene , but he shall not mind ostentation , he shall not be contentious nor clamarous , for these 3. things are meant when he saith , he shall not strive , nor crie , neither shall his voice be heard in the streetes , he shall not yeeld to any ostentation : for hee came in an abased state to worke our salvation , hee shall not be contentious , nor yet clamarous in matter of wrong , there shall be no boasting any kinde of way , as wee shall see when wee come to the words , you see then the inference here . The inference in the Prophet Isaiah is to comfort the people , and to direct them how to come to worship the true God , after he had declaimed against their Idolatry , as we see in the former chapter , Behold my servant , &c. Great Princes have their Embassadours , and the great God of Heaven hath his Son , his servant in whom hee delights , through whom , and by whom , all intercourse betweene God and man is . It is usuall in the Prophesies , especially of Isaiah that Evangelicall Prophet , when he foretells any thing comfortable to the people , in the promise of temporall things he riseth to stablish their faith in better things , 1 by adding thereto a prophesie , and promise of Christ the Messias , to insinuate thus much , I will send you the Messias that is a greater gift then this that I have promised you , therefore you may be sure of the lesse , as the Apostle reasons excellently , Rom. 8. If hee spared not his owne sonne but delivered him to death for us all , how shall hee not with him give us all things ? So here , I have promised you deliverance out of Babylon , and this and that , doe you doubt of the performance ? alas what is that in comparison of a greater favour I intend you in Christ , that shall deliver you out of another manner of Babylon , Behold my servant whom I have chosen , and in Isa. 7. Behold a Virgin shall conceive , and bare a sonne , &c. I will send you the Messias , God shall become man , therefore I will not stand for any outward favour or deliverance whatsoever . So he goes to the grand promise , that they might reason from the greater to the lesse . There is another end why in other promises , 2 there is mention of the promise of the Messias , to uphold their faith . Alas wee are unworthy of these promises , wee are laden with sin and iniquity . It is no matter , J will send you the Messias , Behold my servant in whom my soule delighteth , and for his sake I will delight in you , I am well pleased with you , because I am well pleased in him , therefore be not discouraged , All the Promises are yea and Amen in Iesus Christ : For all the promises that be , ( though they bee for the things of this life ) they are made for Christ , they are yea in him , and they are performed for his sake , they are Amen in him ; So much for the occasion of the inference in the Evangelist Saint Matthew , and likewise in the Prophet Isay. To come more directly to the words . Behold my servant whom I have chosen , my Beloved in whom my soule is well pleased , &c. In the words you have a description of Christ , his nearenesse to God , Behold my servant whom I have chosen , my Beloved in whom my soule is well pleased . And then his calling and qualification , I will put my Spirit upon him . And the execution of that calling , He sh●ll shew judgement to the Gentiles . Then the quiet and peaceable manner of the execution of his calling , He shall not strive nor crie , neither shall any man heare his voice in the streets , &c. Behold , This word is as it were a Beacon lighted up to all the rest , in all the Evangelists you have this word often repeated , and the Prophets likewise when they speake of Christ , there is no Prophesie almost but there is this word Behold , Why ? Not to spend time in the variety of acceptions , but to speake of it as may serve for the present purpose . 1 The use of it in the Prophet , especially out of which these words are taken , was to present Christ to the hearts of the people of God then , therefore he saith Behold ; for Christ was present to the Beleevers then , he did profit before hee was , hee did good before he was exhibited , because he was the Lambe of God slaine from the beginning of the world , he was yesterday as well as to day , and to morrow as well as to day , yesterday , to day , and the same for ever : he was present to their Faith , and present to them in Types and Sacrifices , and present in Gods acceptation of him for them ; therefore the Prophets mount up with the wing of Prophesie , and in regard of the certainty of the things to come , they speake as if they were present , as if they had looked on Christ present , Behold my servant , and Behold a Virgin , &c. But that is not all , 2 another use of this word Behold , was to call the peoples mindes from their miseries , and from other abasing objects that dejected them , and might force despaire ; why doe you dwell upon your unworthinesse , and sin , raise up your mindes , Behold my servant whom I have chosen , &c. This is an object worth beholding and admiration , especially of a distressed soule that may see in Christ whatsoever may comfort it . 3 A third end of it is to raise the minde from any vulgar , common , base contents , you looke on these things , and are carried away with common triviall objects , as the poore Disciples when they came to the Temple , they stood wondering at the stones , what wondrous stones ? what goodly building is here ? so shallow minded men , they see any earthly excellencie , they stand gazing ; Alas saith Christ , doe you wonder at these things ? so the Prophet here raiseth up the mindes of men to looke on an object fit to be looked on , Behold my servant , &c. So that the Holy Ghost would have them from this saving object , Christ , to raise satisfaction to their soules every way ; are you dejected ? here is comfort ; are you sinfull ? here is righteousnesse ; are you led away with present contentments ? here you have honours , and pleasures , and all in Christ Jesus , you have a right to common pleasures that others have , and besides them you have interest to others that are everlasting pleasures that shall never faile ; so that there is nothing that is dejecting , and abasing in man , but there is comfort for it in Christ Jesus , he is a salve for every sore , a remedie for every maladie , therefore , Behold my servant . This word Behold , it is a word of wonderment , and indeed in Christ there are a world of wonders , every thing is wonderfull in him . Things new are wonderfull , and things rare , and things that are great , that transcend our capacity are wonderfull , that that stops our understanding that it cannot goe through them , vulgar things we see thorow them quickly , but when wee see things that stay our understandings , that raise our understandings higher , and that are more capacious then our understandings , here is matter of admiration and wonder . Now whatsoever may make wonderment is in Jesus Christ , whose name is Wonderfull , as it is Isaiah 9.7 . therefore the Prophet saith , Behold . My servant . Christ is called a servant , first in respect of his creation , because being man , as a creature hee was a servant , but that is not all . He was a servant in respect of his condition ; servant implies a base and low condition , 1 Philip. 2. Christ tooke upon him the forme of a servant , he emptied himselfe , he was the lowest of all servants in condition : for none was ever so abased as our glorious Saviour . And then , 2 it it a name of office as well as of base condition . There are ordinary servants and extraordinary , as great Kings have their servants of state . Christ besides his abasement , he was a servant of state , he was an Ambassador sent from the great God , a Prophet , a Priest , and a King , as we sh●ll see afterwards , an extraordinary servant to doe a peece of service that all the Angels in Heaven , and all the men on the Earth joyned together could not performe , this great master-piece of service was to bring God and man together againe that were at variance , as it is , 1. Pet. 3.18 . to bring us to God , we were severed and scattered from God , his office was to gather us together againe , to bring us all to one head againe , to bring us to himselfe and so to God , to reconcile us , as the Scripture phrase is . Now it being the greatest worke and service that ever was , it required the greatest servant , for no creature in the world could performe it , all the Angells of Heaven would have sunke under this service to have undergone satisfaction to divine justice : for the Angels themselves when they sinned , they could not recover themselves but sunke under their owne sinne eternally ; thus wee see how he is Gods servant , who set him a part and chose him to his service . And then , he was a servant to us , for the Sonne of man came to minister , not to be ministred unto , he washed his Disciples feet , hee was a servant to us , because he did our worke and suffered our punishment , we made him serve by our sinnes , as the Prophet saith ; he is a servant that beares an other mans burthen , there was a double burthen , of obedience active , and obedience passive , he bore them both , hee came under the law for us , both doing what wee should have done , and indeed sarre more acceptably , and suffering that wee should have suffered and far more acceptably , hee being our surety , being a more excellent person , he did beare our burthen , and did our worke , therfore he was Gods servant , and our servant , and Gods servant , because he was our servant , be●●use he came to do a work behoovefull to us . Heerein appeares the admirable love and care of God to us wretched creatures , heere is matter of wonderment . If we looke to him that was a servant . If we looke to that in God , and him , that made him stoope to be a servant . If we looke to the manner of the performance of this service . If we look to to the fruit of that service , they are all matter of wonderment . If we look to the person that was this servant , 1 the Apostle in Philip. 2. will tell you he thought it not robbery to be equall with God , yet he tooke upon him the shape of a servant , was not this wonderfull for God to become man , the glorious God to abase himselfe to bee a servant ? God-Man glorious God , and base servant : for the living God to dye , for the incomprehensible God to be inclosed in the wombe of a Virgin , for glory it selfe to be abased , for riches to become poore , what matter of wonderment is here ? the very Angels stand at a gaze and wonder , they pry into these things , his name may well be Wonderfull . There are foure notable conjunctions that are especially wonderfull , two in us and two above us . One in us , is the conjunction of so excellent a thing as the soule breathed in by God , the soule of man is an admirable thing , the world is not worth it in the judgement of him that gave himselfe for it , that this should be joyned to a peece of earth , indeed I am wonderfully made saith David , in regard of his body , but the conjunction of the soule and body together , so excellent a substance , to so base a thing as earth , to a peece of red well coloured earth , to a lump of flesh , it is a wondrous conjunction . But there is a more supernaturall conjunction of man , when all of us , sinners as we are , are knit to Christ our head , and head and members make one Christ , here is a wondrous conjunction , Saint Paul calls it a mystery , Ephes. 5. these conjunctions in us are wonderfull . But now ( to goe higher ) in Christ there are more wonderfull conjunctions , for the greatest and the meanest to joyne together , for God and man to come together , the Lord of all , and a servant , and such a servant as should be under a curse , for the highest of all to come to the deepest abasement , for there was no abasement ever so deepe as Christs was , in a double regard . First , none ever went so low as he , for hee suffered the wrath of God , and bore upon him the sins of us all , none ever was so low . And then in another respect his abasement was greatest , because hee descended from the highest top of glory , and for him to be man , to be a servant , to be a curse , to suffer the wrath of God , to be the lowest of all ; Lord whether dost thou descend ? here is a wonder in these conjunctions . Next to Christs abasement was Adams , because he was the most excellent , being in the state of innocencie , and carrying the image of God , and being familiar with God , for him presently to come into that fearefull condition , it was the greatest abasement , because it was from the greatest dignity , that made the abasement of Christ so great , for Lordship to submit to service , for God to be man , the blessed God to become a curse , heere is matter of wonder indeed . In Christ againe there was a conjunction of perfect body , perfect soule , and perfect God , and all make one Christ ; In the Trinity there is a conjunction of three persons in one nature , that is a wondrous conjunction , but it belongs not to our present purpose , here you see there is matter of wonder in the person , that Christ should be a servant . There is matter of wonder likewise in that from whence he is a servant ; 2 whence comes it that Christ is a servant ? It is from the wondrous love of God , and the wondrous love of Christ , to be so abased , it was wondrous love in God to give him to us to be so abased , and the wondrous misery we were in , that we could not otherwise be freed from ; for such was the pride of man , that he being man would exalt himselfe to bee like God , God became man , he became a servant to expiate our pride in Adam , so that it is wondrous in the spring of it . There was no such love as Christs to become a servant , there was no such misery as we were in out of which we were delivered by this abasement of Christ , becomming a servant , so it is wondrous in that regard , springing from the infinite love and mercy of God , which is greater in the worke of Redemption , and Reconciliation , then in the Creation of the world , for the distance betweene nothing and something was lesse then the distance betweene sin and happinesse . For nothing adds no opposition , but to be in a sinfull state there is opposition , therefore it was greater love and mercy for God when wee were sinfull , ( and so obnoxious to eternall destruction ) to make us of sinners not onely men , but to make us happie , to make us heires of heaven out of a sinfull and cursed estate , then to make us of nothing something , to make us men in Adam , for there God prevailed over nothing , but here his mercy triumphed over that which is opposite to God , over sinfullnesse and cursednesse . To shew that the creature cannot be so low , but there is somewhat in God above the misery of the creature , his mercy shall triumph over the basest estate where hee will shew mercy , therefore there is mercy above all mercy , and love above all love , in that Christ was a servant . Thirdly , 3 it is wondrous in regard of the fruit we have by this service of Christ , the worke of our Redemption , to be translated from the kingdome of Satan to the glorious liberty of the sonnes of God , to be brought out of darkenesse into marveilous light , it is marveilous matter of wonder , the good wee have by this abasement of Christ , Behold what love the Father hath shewed us that wee should be called the sonnes of God ? Now all this comes from Christs being a servant , our liberty comes from his service and slavery , our life from his death , our adoption and sonship and all comes from his abasement , therefore it is a matter of wonderment for the great things we have by it , O the depth , O the depth saith Saint Paul , here are all dimensions in this excellent worke that Christ hath wrought by his abasement , by his incarnation , and taking upon him the forme of a servant , and dying for us , here is the height , and breadth , and length , and depth of the love of God in Christ , O the riches of Gods mercie , the Apostles they stand in a wonder and admiration of this , and indeed if any thing be to be admired , it is Christ , that wondrous conjunction , the wondrous love that wrought it , and the wondrous fruit we have by it . It is the basenesse of our nature we can wonder at shallow things , there cannot be a foolery but there will be many about it presently , and stand admiring every emptie idle thing , that the nature of man is carried away with , whereas indeed there is nothing worthy of admiration but the wonderfull love of God , O how wonderfull are thy workes ? saith David of the works of Creation , Psal. 8. the worke of Creation and of providence whereby God guides the world are wonderfull , and the Psalmist cries out of the folly of men , that do not regard the worke of the Lord , Psal. 107. Fooles regard not this , The workes of the Lord are worthy to bee considered , they are knowne of all that delight in them , Psal. 111. but if these things bee so wonderfull , and to bee regarded and delighted in , alas what is all the worke of redemption ? Great is the mysterie of godlinesse , God manifested in the flesh , &c. there are mysteries , matters of admiration , but carnall men thinke these triviall matters , they can heare matters of more rarity , and when they speake of these things , alas they are too wise to wonder , tush , they know the Gospell well enough , whereas indeed , as wee see here , they are things that deserve the admiration of Angels , and as they deserve it , so the Angels prie into these excellent secrets in Jesus Christ. Christ was a servant by office and by condition , we must not rest in this base condition : for he took upon him the forme of a servant that he might be an excellent servant , there is both basenesse and excellencie in the word servant : for his humiliation was a degree of his exaltation , and a part of his advancement ; if wee regard his humane nature , it was an advancement for mans nature to bee grafted into God by conception , and incarnation , b●t if wee regard his God-head , for him to conceale himselfe , and lay aside the beames and rayes of Majesty , and cloath himselfe with mans flesh , this was the first degree of humiliation , it was an advancement to his flesh , but it was a concealing and hiding to his God-head , for God to become a servant this was an abasement : but then consider the excellencie of the service how God ▪ delighted in it , and how usefull it was to us , and wee shall see that he was a servant by way of excellencie . There was first in Christ humane flesh , abased flesh , and then glorious flesh , abasement was first necessary for Christ : for hee could not have performed the office of a servant , unlesse hee had undertaken the condition of a servant , he must first bee abased and then glorious , our ill must be his , before his good could be ours , and how could hee undergoe our ill , our sin and misery , and the curse due to us , but he must bee abased ? our sins must be imputed to him , and then his righteousnesse , and whatsoever is good is ours , so here is both the abasement of his condition , and the excellencie of his office to be a King , Priest , and Prophet to his Church , as wee shall see afterward . Is the Lord Christ a servant , this should teach us not to stand upon any tearmes , if Christ had stood upon tearmes , if he had refused to take upon him the shape of a servant , alas where had we and our salvation beene ? And yet wretched creatures we thinke our selves too good to doe God and our Brethren any service . Christ stood not upon his greatnesse , but being equall with God he became a servant . Oh we should dismount from the tower of our conceited excellency . The heart of man is a proud creature , a proud peice of flesh , men stand upon their distance , what ; shall I stoupe to him ? J am thus and thus , we should descend from the heaven of our conceit , and take upon us the forme of servants , and abase our selves to doe good to others , even to any , and account it an honour to doe any good to others in the places wee are in . Christ did not thinke himselfe too good to leave Heaven , to conceale and vaile his Majesty under the vaile of our flesh to worke our redemption , to bring us out of the cursed estate we were in ; shall we thinke our selves too good for any service ? Who for shame can be proud when he thinks of this that God was abased , shall God bee abased , and man proud ? shall God become a servant , and shall wee that are servants thinke much to serve our fellow-servants ? Let us learne this lesson to abase our selves , we cannot have a better patterne to looke unto then our blessed Saviour . A Christian is the greatest freeman in the world , hee is free from the wrath of God , free from hell and damnation , from the curse of the Law , but then though he bee free in these respects , yet in regard of love he is the greatest servant , love abaseth him to doe all the good hee can , and the more the Spirit of Christ is in us , the more it will abase us to any thing wherin we can be serviceable . Then againe here is comfort for us , that Christ in whatsoever he did in our redemption is Gods servant , he is appointed by God to the worke , so both God and Christ meete together in the worke ; Christ is a voluntary in it , for he emptied himselfe , he tooke upon him the forme of a servant , he came from Heaven voluntary . And then withall the Father joynes with him , the Father appointed him and sent him , the Father layed him as the corner stone , the Father sealed him , as it is , Iohn . 6. The Father set him out , as it is , Romans 3. hee hath set him out as the propitiatory . Therefore when wee thinke of reconciliation and redemption , and salvation wrought by Christ , let us comfort our selves in the soliditie of the worke , that it is a service perfectly done , it was done by Christ , God Man , it is a service accepted of God , therefore God cannot refuse the service of our salvation wrought by Christ , Christ was his servant in the working of it , we may present it to God , it is the obedience of thy servant , it is the satisfaction of thy servant , here is that will give full content and satisfaction to conscience in this that whatsoever Christ did , he was Gods servant in it , but wee shall better understand the intent of the Holy Ghost , when we have g●ne over the rest of the words , Behold my s●rvant ▪ Whom I have chosen . Christ was chosen before all worlds , to bee the head of the elect , hee was predestinate and ordained by God. As wee are ordained to salvation , so Christ is ordained to be the head of all that shall be saved , hee was chosen eternally , and chosen in time , he was singled out to the work by God , and all others that are chosen are chosen in him , there had beene no choosing of men but in him : for God saw us so defiled lying in our filth that hee could not looke upon us but in his Sonne , he chose him , and us in him . Here is meant not onely choosing by eternall election to happinesse , but a choosing to office , there is a choosing to grace and glory , and a choosing to office . Here it is as well meant a choosing to office as to grace and glory . God as he chose Christ to grace and glory , so he chose him to the office of Mediatorship . Christ did not choose himselfe , he was no usurper , No man cals himself to the office , as it is in Hebrews , but Christ was called and appointed of God , he was willing indeed to the worke , hee tooke it voluntary upon him , but as Mediator God chose him , God the Father and he joyning together . If we respect eternall salvation or grace or office , Christ was chosen in respect of his Man-hood : For as it is well observed by Divines , Christ is the Head of al that are predestinate , and the humane Nature of Christ could not merit its choise , it could not merit its incarnation , it could not merit union with the God-head , it was meerely from grace . How could Christs Man-hood deserve any thing of God before it was ? Things must have a subsistence before they can worke : Our blessed Saviour is the patterne of all election , and his Man-hood could not merit to bee knit to the second person , as how could it being a creature ? Therefore the knitting of the humane nature of Christ to his divine , it is called the grace of Vnion , the choosing of the humane Nature of Christ to be so gratious and glorious , it was of grace . Christ he was both a chosen servant and a choise servant , in calling him a chosen servant , it implies his excellency , as a chosen vessell , a chosen arrow in Gods quiver , so a chosen servant , every way excellent . This adds to our comfort , that whatsoever Christ did for us , he did it as chosen , hee is a chosen stone , as Saint Peter saith , 1. Peter 2.6 . A precious corner stone , though refused of the builders , yet precious in Gods sight . Was Christ a chosen servant of God and shall not we take Gods choise ? Is not Gods choise the best , and the wisest ? Hath God chosen Christ to worke our salvation , and shall we choose any other ? Shall we run to Saints mediation , to the Virgin Mary and others for intercession , which is a part of Christs office ? Who chose Mary , and Peter and Paul to this worke , there is no mention in Scripture of them for this purpose , But behold my servant whom I have chosen . God in Paradice did choose a wife for Adam , so God hath chosen a husband for his Church , he hath chosen Christ for us , therefore it is intollerable sacrilegious rebellion , and impudency to refuse a Saviour , and Mediator of Gods choosing , and to set up others of our own , as if we were wiser to choose for our selves then God is , we may content our selves well enough with Gods choise , because he is the party offended . Besides , it is folly to goe out from Christ where there is all fulnesse and content , to leave Gods chosen servant , and to goe to any other servant , to any broken vessell , God rests in this servant , as Pharoah did in Ioseph , the second person in the Kingdome , therefore let Gods choise and ours agree . And this directs us also in our devotions to God , how to carry our selves in our prayers and services , to offer Christ to God , Behold Lord thy chosen servant , that thou hast chosen to bee my Mediator , my Saviour , my all in all to me , he is a Mediator and a Saviour of thine owne choosing , thou canst not refuse thy owne choise , if thou looke upon me , there is nothing but matter of unworthinesse , but look upon him whom thou hast chose , my head and Saviour . Againe , if Christ be a chosen servant , O let us take heed how we neglect Christ. When God hath chosen him for us shall not we think him worthy to be imbraced , and regarded , shall we not kisse the Sonne with the kisse of love , and faith , and subjection ? he is a Saviour of Gods owne choosing , refuse him not . What is the reason that men refuse this chosen stone ? They will not be laid low enough to build upon this corner stone , this hidden stone ; the excellencie of Christ is hidden , it appeares not to men , men will not be squared to be built upon him , stones for a building must be framed , and made even , and flat , men stick out with this and that lust , they will not be pared and cut and fitted for Christ ; if they may have their lusts and wicked lives , they will admit of Christ , but wee must make choise of him , as a stone to build upon him , and to bee built on him , wee must be made like him , we like not this laying low , and abasing , therefore we refuse this Corner stone , though God hath made him the corner of building to all those that have the life of grace here , or shall have glory hereafter . The Papists admit him to be stone , but not the onely stone to build on , but they build upon him and Saints , upon him and works , upon him and traditions , but he is the onely corner stone , God hath chosen him onely , and wee mu●● choose him onely , that wee may bee framed and laid upon him to make up one building , so much for that . Behold my servant whom I have chosen . My Beloved in whom my soule is well-pleased . How doe we know that these words in the Prophet Isaiah are fitly appliable to Christ ? By the greatest authority that ever was from the beginning of the world , by the immediate voice of God the Father from Heaven , who applies these words in Isaiah to Christ , Mat. 3. in his inauguration when he was baptised , This is my Beloved Sonne in whom I am well pleased , this is that my Sonne , that beloved , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the beloved Sonne , so beloved that my soule delights in him , he is capable of my whole love , I may powre out my whole love upon him , in whom I am well pleased , it is the same with that heere , in whom my soule delighteth , the one expresseth the other . How , and in what respect is Christ thus beloved of God ? 1 First as he is God , the Sonne of God , the engraven Image of his Father , so he is primum amabile , the first lovely thing that ever was , when the Father loves him , he loves himselfe in him , so he loves him as God , as the second person , as his owne image and character . And as man he loves him , 2 for as man he was the most excellent creature in the world , he was conceived , fashioned , and framed in his mothers wombe by the Holy Ghost . It is said , Heb. 10.5 . God gave him a body , God the Father by the Holy Ghost fashioned and framed , and fitted him with a body , therefore God must needs love his owne workmanship . Againe , there was nothing in him displeasing to God , there was no sinne found in his life any way , therefore as man he was well-pleasing to God , he took the man-hood , and ingrafted it into the second person , and inriched it there , therefore he must needs love the Man-hood of Christ being taken into so neare a union with the God-head . As God and man Mediator especially hee loves and delights in him , 3 in regard of his office , he must needs delight in his owne Ordinance and Decree , now he decreed and sealed him to that office , therefore he loves and delights in him as a Mediator of his owne appointing , and ordaining to be our King , and Priest , and Prophet . Againe , 4 hee loved and delighted in him , in regard of the execution of his office both in doing and suffering . In doing , the Evangelist saith , hee did all things well , when hee healed the sick , and raised the dead , and cured all diseases , whatsoever he did was well done . And for his suffering God delighted in him for that , as it is in Iohn 10.17 . My Father loves me , because I lay downe my life , and so in Isaiah 53. He shall divide him a portion with the great , because hee powred out his soule unto death , and in Philip. 2. Because he abased himselfe to the death of the Crosse , God gave him a name above all names , therefore God loves and delights in him for his suffering and abasement . It is said of Noah , Gen. 8.21 . that he offered a sacrifice after the flood , and the Lord smelled a sweet savour of his sacrifice , and thereupon hee saith , I will not curse the earth againe , so God loves and delights in Christ as he offered himselfe a sacrifice of a sweet smelling savour wherin God rests , he felt such a sweet savour in the sacrifice of Christ , he is so delighted in it , that he will never destroy mankind , hee will never destroy any that beleeve in Christ , the sacrifice of Noah was a Type of Christs sacrifice . Now that Christs sacrifice was so acceptable to God , there is a direct place for it in Ephes. 5. Walke in love as Christ hath loved us and hath given himselfe an offering and a sacrifice to God of a sweet smell . And indeed how many sweet savours were there in the sacrifice of Christ offered on the Crosse ? was there not the sweet savour of obedience ? he was obedient to the death of the Crosse , there was the sweet savour of patience , and of love to mankind , therefore God delighted in him , as God , as Man , as Mediator God-Man , in his doings , in his sufferings , every way . Doth God delight thus in Christ , in his person or considered mystically ? I answer both , God loves and delights in Christ mysticall , that is , in Christ and his members , in whole Christ , This is my Beloved Sonne in whom I am well pleased , not onely with whom alone by himselfe , but in whom , in him as God , in him in body and soule , in him as head of the Church , in him mystically , in all that are under him any kind of way , God delights in him ▪ and all his . Is it possible that hee should delight in the head , and refuse the members ? That he should love the husband , and mislike the Spouse ? O no ; with the same love that God loves Christ , he loves all his , he delights in Christ and all his with the same delight , there is some difference in the degree , That Christ in all things may have the preheminence , but it is the same love ; therefore our Saviour sets it downe excellently in his owne prayer , he desires that the same love wherewith his Father loved him may be in them that are his , that they may feele the love wherewith his Father loves him : for hee loves him and his members , him and his Spouse with all one love . This is our comfort and our confidence that God accepts us , because hee accepts his Beloved , and when he shall cease to love Christ , he shall cease to love the members of Christ , they and Christ make one mysticall Christ. This is our comfort in dejection for sinne , wee are so and so indeed , but Christ is the chosen servant of God , In whom he delighteth , and delights in us in him , it is no matter what we are in our selves , but what we are in Christ , when we are once in him and continue in him , God loves us with that inseperable love wherewith hee loves his owne Sonne , therefore Saint Paul triumphs , Rom. 8. What shall seperate us from the love of God in Christ Iesus ? This love it is founded in Christ , therefore neither things present , nor things to come , ( as he goes on there gloriously ) shall bee able to seperate us , you see what a wondrous confidence and comfort wee have hence , if we labour to be in Christ , that then God loves and delights in us , because he loves , and delights in Christ Jesus . And here is a wondrous comfort that God must needs love our salvation and redemption , when he loves Christ , because hee powred out his soule to death to save us , doth not God delight that wee should bee saved , and our sinnes should bee forgiven , when hee loves Christ because hee abased himselfe for that purpose ? What a prop and foundation of comfort is this , when the Divell shall present God to us in a terrible hideous manner , as an avenging God , and consuming fire , &c. ( indeed out of Christ he is so ) let us present to our selves thoughts of God , as the Scripture sets foorth God to us , and as God set● forth himself not only in that sweet relation as a Father to Christ , bu● our father , I go to my Father and your Father , to my God and your God , having both one God , and love and care . There is none of us all but the Divell will have a saying to us , either in the time of our life , in some terrible temptation , especially when any outward abasement comes , or at the houre of death , and all the cordials wee have gathered out of the Word will then be little enough to support the drooping soule , especially in the houre of temptation . Oh Beloved what a wondrous stay , and satisfaction to a distressed conscience doth this yeeld , that Christ in all that hee hath wrought for us , is Gods chosen servant , whom he loves and delights in , and delights in him for this very worke that hee abased himselfe and gave himselfe for us , that hee wrought Gods worke , because he wrought reconciliation for us ? If we can believe in Christ , wee see heere what ground of comfort wee have , that God loves and delights in us , as he doth in his owne Son. And what a comfort is it now in our daily approach to God to minister boldnesse to us in all our suites , that we goe to God in the name of one that he loves , in whom his soule delights , that we have a friend in Court , a friend in Heaven for us , that is at the right hand of God , and interposeth himselfe there for us , in all our suites that makes us acceptable , that perfumes our prayers and makes them acceptable , his intercession is still by vertue of his service , dying for us , he interceeds by vertue of his redemption , if God love him for the worke of redemption , he loves him for his intercession , therefore God must needs regard the prayers made by him , by vertue of his dying for us , when he loves him for dying for us . Bee sure therfore in al our suites to God to take along our elder Brother , take our beloved Brother , take Benjamin with us , offer al to God in him , our persons to be accepted in him , our prayers , our hearing , our works , and al that we do , and we shal be sure to speed : For he is one in whom the soule of God delights . There must be this passage and repassage , as God looks upon us lovely in him and delights in us , as wee are members of him , all Gods love , and the fruits of it come to us as we are in Christ , and are one with him , then in our passage to God againe , we must returne all , and doe all to God in Christ , be sure not to goe to a naked God : for so he is a consuming fire , but goe to him in the mediation of him whom he loves , and in whom his soule delighteth . And shall God love him , and delight in him , and shall not our soule delight in Christ ? This therefore should stirre up our affections to Christ , to be faithfull in our conjugall affection as the Spouse of Christ , to say , My Beloved is mine and I am my Beloveds , Christ calls his Church , My Love and my Dove . Doth Christ delight in us , and God delight in Christ , and shall not we delight in Christ , that delights in us , and in whom God delights ? In the 1. Cor. 16. ult . the Apostle is bold to pronounce a bitter curse , Anathema Maranatha upon him that loves not the Lord Christ Jesus , a most bitter curse , when Christ shall become a servant to do our worke for us , to suffer for us , to beare the burthen of our sinnes upon the tree , to become our husband , to bestow his riches upon us , to raise us to the same condition with himselfe , and withall to be such a one as God hath chosen out to love , and delight in as the best object of his love , and most capable of it , and for us not to solace and delight our selves in him that God delights in , when God delights in him for our sake , God loves and delights in him for the worke of salvation and redemption by his blood , and shall not wee love and imbrace him for his love which is for our good ? What good hath God by it but onely the glory of his mercy , in saving our soules through Christ ? Therefore if God love him for the good he doth to us , much more should we love him for the fruit of it that wee receive our selves . It should shame us therefore when we finde dullnesse , and coldnesse upon us , that wee can heare of any thing better then of Christ , and arguments concerning Christ are cold to us , alas , where is our love , and joy , and delight ? and when we can make no better but a carnall use of the incarnation and other benefits by Christ , we should therefore desire God to shed the love of Christ into our hearts more and more , that we may feele in our soules the love that hee beares to us , and may love God and Christ againe , for that that hee hath done for us . Hence we have also a ground of estimation of Christians to be excellent persons , doth God valew poore sinfull soules so much as to give Christ for them to become a Saviour , doth he delight in Christ for giving himselfe for them , and shall not we love one another , whom God and Christ so loves ? But if God love and delight in those that are in Christ with the same love and delight that he hath in him , how shall I know that I am in Christ , and that God thus delights in me ? 1 Briefly , a man may know that hee is in Christ , if he find the Spirit of Christ in him , for the same Spirit ( when Christ tooke our nature ) that sanctified that blessed masse wherof he was made , when there was an union betweene him and the second person , the same Spirit sanctifies our soules and bodies , there is one Spirit in the head and in the members , therfore if we find the Spirit of Christ in us , we are in Christ and he in us . Now this Spirit is renewing , Whosoever is in Christ is a new creature , all is new , old things are done away , the old manner of language , the old disposition , old affections , old company , all old things are past , all is new , and if a man be a new creature , hee hath right and title to the new heaven and new earth , let us examine the worke of grace in us , if there be no change in us we have no present interest in Christ , we have to do with him because he is still woing us to be in him , but as yet we have no title to him . The very beholding of Christ is a transforming sight , the Spirit that makes us new creatures , and stirres us up to behold this servant , it is a transforming beholding , if wee looke upon him with the eye of faith , it will make us like Christ ; for the Gospell is a mirrour , and such a mirrour , that when we looke into it , and see our selves interessed in it , wee are changed from glory to glory ; a man cannot looke upon the love of God and of Christ in the Gospell , but it will change him to be like God , and Christ : for how can we see Christ , and God in Christ , but we shall see how God hates sin , and this will transforme us to hate it as God doth , who hated it so that it could not bee expiated but with the blood of Christ God-man , so seeing the holinesse of God in it , it will transforme us to be holy , when we see the love of of God in the Gospell , and the love of Christ giving himselfe for us , this will transforme us to love God , when wee see the humility and obedience of Christ , when we looke on Christ as Gods chosen servant in all this , and as our surety and head , it transformes us to the like humility and obedience , those that find not their dispositions in some comfortable measure wrought to this blessed transformation , they have not yet those eyes that the Holy Ghost requireth here , Behold my servant whom I have chosen , my Beloved in whom my soule delighteth . I will put my Spirit upon him . Now wee come to the qualification of Christ for his calling , in these words , I will put my Spirit upon him , that is , I will cloath him with my Spirit , I will put it ( as it were ) upon him as a garment . Now there were divers degrees of Christs receiving the Spirit at severall times : for hee was conceived by the Holy Ghost , the Holy Ghost did sanctifie that blessed masse whereof his body was framed in the wombe of the Virgin , he was quickned in the wombe in his conception by the Holy Ghost , and he was graced by the Holy Ghost , and led by the Spirit in all things before his Baptisme , but afterward when he came to set upon his office , to be the Prophet , and Priest , and King of his Church , that great office of saving mankind , which he did not solemly set upon till hee was thirty yeares old , then God powred upon him a special portion of the Spirit answerable to that great calling , then the Spirit lighted upon him , Christ was ordained to his office by the greatest authority that ever any was ordained from the beginning of the world : for at his Baptisme when he was ordained and set apart to his office , there was the Father from heaven uttered an audible voice , This is my beloved Sonne in whom I am well pleased , and there was Christ the partie baptized and installed into that great office , then there was the Holy Ghost in the forme and shape of a Dove , it being a matter of the greatest consequence that ever was in the world , greater then the Creation , it was fit it should be done with the greatest authority , and so it was , the Father , Sonne and Holy Ghost being present at the admission of Christ into his office , this is especially here intended , though the other bee included , I will put my Spirit vpon him , that is , I will annoint him , as it is in Isaiah 61.1 . The Spirit of the Lord is upon mee ( saith Christ ) because the Lord hath annointed me to preach good tidings to the meeke , to binde up the broken hearted , to proclaime liberty to the captives , to open the prison for them that are bound , to proclaime the acceptable yeare of the Lord , that is , the yeare of Iubile , for that was a Type of Christ , to preach the Gospell , deliverance to all that are in captivity , servitude , and thraldome under Satan and sin , this was accomplished when Christ at his Baptisme entred upon his office , God put his Spirit upon him , to set him apart , to ordaine him , and to qualifie him with abundance of grace for the worke , for there are these three things especially meant by putting the Spirit upon him , separation , or setting apart , and ordaining and inriching with the gifts of the Spirit . When any one is called to great place , there is a setting apart from others , and an ordaining to that particular , and a qualifying , if it be a calling of God , he qualifies where he ordaines alwaies . But Christ had the Spirit before , what doth he meane then when hee saith hee will put the Spirit upon him now ? I answer he had the Spirit before answerable to that condition he was in , now hee received the Spirit answerable to that condition hee was to undertake , he was perfect then for that condition , now he was to be made perfect for that office he was to set upon , he was alway perfect , hee had abundance of Spirit for that estate hee was in , but now he was to enter upon another condition , to preach the Gospell , to be a Prophet , and after to be a Priest , therefore he saith now especially , I will put my Spirit upon him . Now this putting of the Spirit it is expressed in Isaiah 61. and other places by Annointing . There were three sorts of persons that were annointed before Christ , Prophets , Priests , and Kings , now Christ was to bee a Prophet , a Priest , and a King , therefore hee was to be annointed with the Spirit to enable him to these three offices . I might here take occasion to enlarge my selfe in the offices of Christ , but I will onely speake of them as the Text ministreth just occasion . There are three maine defects in man since the fall . There is ignorance and blindnesse . There is rebellion in the will and affections . And in regard of his condition , by reason of the sinnes of nature and life , a subjection to a cursed estate , to the wrath of God and eternall damnation . Now answerable to these three grand ills , whosoever shall bee ordained a Saviour must provide proportionable remedies for these ; hereupon comes a threefold office in Christ that is ordained to save man , to cure this threefold mischiefe and maladie . As we are ignorant and blind , he is a Prophet to instruct us , to convince us of the ill state we are in , and then to convince us of the good hee intends us and hath wrought for us , to instruct us in all things concerning our everlasting comfort , he is such a Prophet , as teacheth not onely the outward , but the inward man , hee openeth the heart , he teacheth to doe the things he teacheth ; men teach what we should doe , but they teach not the doing of them , he is such a Prophet as teacheth us the very things , hee teacheth us to love and to obey , &c. And answerable to the rebellion , and sinfulnesse of our dispositions , he is a King to subdue whatsoever is ill in us , and likewise to subdue all opposite power without us , by little and little hee will trample all enemies under his feete , and under our feete too ere long . Now as we are cursed by reason of our sinfull condition , so hee is a Priest to satisfie the wrath of God for us , he was made a curse for us , he became a servant , that being so hee might die , and undergoe the cursed death of the crosse , not onely death , but a cursed death , and so his blood might be an attonement as a Priest , So answerable to the three fold ill in us , you see here is a threefold office in Christ. Now Christ performes these three offices in this order . First of all he is a Prophet , when he was baptised the Spirit was put upon him , as in Isaiah 61. To preach deliverance to the captives . First he preached wherefore he came into the world , why God sent him , and discovered to the world the state they were in , and when he had preached as a Prophet , then as a Preist he dyed , and offered himselfe a Sacrifice . After death his Kingly office was most apparent . For then he rose againe as a triumphant King over death and all our enemies , and ascended in his triumphant chariot to Heaven , and there he sits gloriously as a King in his throne at the right hand of God , so that how ever at his Baptisme , and before when he was sanctified in his mothers wombe , he was both King , Priest , and Prophet , yet in regard of the order of manifestation , he manifested himselfe first to be a Prophet , secondly a Priest , and thirdly to be a King : For his Kingly office brake foorth but seldome in the time of his abasement , sometimes it did , to shew that he was ruler , and commander of Earth , and Sea , and Divels , and all , he wrought miracles , but the glorious manifestation of his kingly office it was after his resurrection . Now the fundamentall , the chiefe office to which he was annoynted by the Spirit ( upon which the rest depends ) it was his Priestly office : for wherefore was his teaching , but to instruct us what he must doe and suffer for us , and what benefit we have by his Sacrifice reconciliation with God and freedome from the wrath of God , and right unto life everlasting by his obedience to the cursed death of the crosse . And how comes he to be a King to rule over us by his holy Spirit , and to have a right unto us ? But because as a Priest hee dyed for us first , He washed us with his blood , he purged us with his blood , and then he made us Kings and Priests , Rev 1. All other benefits came from this , he washed our soules in his blood first , whatsoever wee have from God , is especially from the great worke of Christ as a Priest abasing himselfe , and dying for us , and thereupon hee comes to bee a Prophet and a King , thus we see the order of Christs offices , how they come to be fruitfull to us , the rest especially by vertue of his priestly office . Note this by the way , Christs priestly office includes two branches , his sacrificing himselfe for us , a Priest was to offer Sacrifice , and to pray for the people , our Saviour Christ did both in the daies of his humiliation ; in his prayer in Ioh. 17. there as a Priest , he commends his sacrifice to God before he died , and now he is in Heaven making intercession for us to the end of the world , he appeares for us there . We see then to what purpose God put the Spirit upon Christ , to enable him to be a Prophet , a Priest and a King , and thereupon to take away those mischiefes and evills that wee were subject and inthralled too , so that we have a supply for all that may any way abase us and cast us downe , in the all sufficiency that is in Christ Jesus , who was annoynt●d with the Spirit for this end . It may be objected , Christ was God himselfe , hee had the Spirit and gives the Spirit , therefore how could the Spirit be put upon him ? I answer , Christ is both God and Man , Christ as God gives the Spirit to his humane nature , so hee communicates his Spirit , the Spirit is his Spirit as well as the Fathers , the Spirit proceeds from them both . Christ as man receives the Spirit , God the Father and the Son put the Spirit upon the man-hood of Christ , so Christ both gives and receives the Spirit in diverse respects , as God , hee gives and sends the Spirit , the spiration and breathing of the Spirit is from him as well as from the Father , but as man he received the Spirit . And this is the reason of it , next under the Father , Sonne , and Holy Ghost , Christ the mediator was to be the spring , and originall of all comfort and good , therefore Christs nature must not onely be sanctified and ordained by the Spirit , but he must receive the Spirit to inrich it : for whatsoever is wrought in the creature is by the Spirit , whatsoever Christ did as man he did by the Spirit . Christs humane nature therefore must be sanctified , and have the Spirit put upon it . God the Father the first person in Trinity , and God the Son the second , they worke not immediately , but by the Holy Ghost , the third person , therefore whatsoever is wrought upon the creat●re , it comes from the Holy Ghost immediately , so Christ received the Holy Ghost as sent from the Father and the Son. Now as the Holy Spirit is from the Father and the Son , so he workes from the Father and the Son , he sanctifieth and purifieth , and doth all from the Father and the Son , and knits us to the Father and the Son ; to the Son first , and then to the Father , therefore it is said , The grace of our Lord Iesus Christ , the love of God the Father , and the Communion of the Holy Ghost ; because all the communion we have with God is by the Holy Ghost , all the communion that Christ as man had with God was by the Holy Ghost , and all the communion that God hath with us and wee with God is by the Holy Ghost : for the Spirit is the bond of union betweene Christ and us , and betweene God and us , God communicates himselfe to us by his Spirit , and we communicate with God by his Spirit . God doth all in us by his Spirit , and we doe all backe againe to ●od by the Spirit , Because Christ as a Head , as the second Adam was to be the root of all that are saved , ( as the first Adam was the roote of all that are damned ) he was therefore to receive the Spirit and to have it put upon him in a more excellent and rich manner , for wee must know that all things are first in Christ , and then in us . God chose him first , and then he chose us , God singled him out to be the Saviour , the second Adam , and he cals us in Christ. God justified Christ from our sinnes , being our Surety taking our sinnes upon him , we are justified , because hee by his resurrection quit himselfe from the guilt of our sinnes , as having paid the debt . Christ is the first fruites of them that rise againe , we rise againe , because he is risen . Christ first ascended , we ascend in Christ. Christ is first loved , we are loved in the Beloved . Christ is first blessed , we are blessed with all spirituall blessings in Iesus Chrest . So whatsoever is in us , we have it at the second hand , we have the Spirit in us , but he is first in Christ , God hath put the Spirit in Christ , as the spring , as the second Adam , as a publike person , that should receive the Spirit for us all , he is first in all things , Christ must have the preheminence , he hath the preheminence in all , both before time , in time , and after time , in election , in whatsoever is done here in this world , and in glorification , all is first in Christ , and then in us , he is the elder Brother . We must understanding this , to give Christ his due honour , and respect , and to know whence we have all we have . Therefore the Spirit is said here first , to be put upon Christ. Wee have not the Holy Ghost immediately from God , but we have him as sanctifying Christ first , and then us , and whatsoever the Holy Ghost doth in us , he doth the same in Christ first , and hee doth it in us because in Christ. Therefore in Iohn 14. Christ saith , He shall take of mine , whatsoever the Holy Ghost works in us , hee takes of Christ first . How is that ? Thus ; The Holy Ghost comforts us with reasons from Christ , he dyed and hath reconciled us to God , therefore now God is at peace with thee . Here the Holy Ghost takes a ground of comfort from the death of Christ. When the Holy Ghost would raise a man up to holinesse of life , he tels him , Christ thy Saviour and Head is quickned , and is now in Heaven , therefore we ought to rise to holinesse of life . If the Holy Ghost be to worke either comfort or grace , or any thing , he not onely doth the same thing that he did first in Christ , but hee doth it in us by reasons from Christ , by grounds fetched from Christ , the Holy Ghost tells our soules that God loves Christ first , and he loves us in Christ , and that we are those that God gave Christ for , that we are those that Christ makes intercession for in Heaven , the Holy Ghost witnesseth to us the love of the Father , and the Sonne , and so hee fetcheth from Christ whatsoever he works . And hence the worke of the Holy Ghost is distinguished from illusions , and delusions that are nothing but franticke conceits of comfort that are groundlesse . The Holy Ghost fetcheth all from Christ in his working and comfort , and he makes Christ the patterne of all , for whatsoever is in Christ , the Holy Ghost ( which is the Spirit of Christ ) workes in us , as it is in Christ. Therefore in Iohn 1.13 . it is said of his fullnesse we receive grace for grace , that is , grace answerable to his grace . There are three things that we receive answerable to Christ by the Spirit . We receive grace , that is , the favour of God answerable to the favour God shewes his Son , he loves his Son , he is gratiously disposed to him , and he loves us . So grace habituall , wee have grace in us answerable to the grace in Christ , wee have love answerable to his love , patience answerable to his Patience , Obedience and Humility answerable to that in Christ , the Spirit workes a conformity to Christ in all things . Likewise in the third place , the Spirit assures us of the same priviledges that issue from grace : Christ is a Son , the Spirit tells us wee are sons , Christ is an heire , the Spirit tells us wee are heires with Christ ; Christ is the King of Heaven , and Earth , the Spirit tells us that wee are Kings , that his riches are ours , thus wee have grace for grace , both favour and grace in us , and priviledges issuing from grace , we have all as they are in Christ. Even as in the first Adam we receive of his emptinesse , curse for curse , ill for ill , for his blindnesse and rebellion wee are answerable , wee are borne as hee was after his fall , so in the second Adam by his Spirit , we receive grace for grace . Hence issues this , that our state now in Christ is farre more excellent then our state in Adam was . How doth it spring hence ? Thus , Christ is God-Man , his nature was sanctified by the Spirit , hee was a more excellent person , he gives and sends the Spirit , Adam was onely a meere man , and therefore his goodnesse could not be so derived to his posterity : For how ever the Holy Ghost was in Adam , yet the Holy Ghost did not so fill him , he was not so in him as in Christ , the Holy Ghost is in Christ in a more excellent manner , for Christ being equall with God he gave the Holy Ghost , the Holy Ghost comes from Christ as God , now the second Adam being a more excellent person , wee being in Christ the second Adam , we are in a more excellent , and in a more safe estate , we have a better keeper of our happinesse then Adam he being a meere man , he could not keepe his owne happinesse , but lost himselfe and all his posterity , though he were created after the Image of God , yet being but a meere man , hee shewed himselfe to be a man , that is , a changeable creature : but Christ being God and man , having his nature sanctified by the Spirit , now our happinesse is in a better keeping , for our grace hath a better spring , the grace and sanctification wee have it is not in our owne keeping , it distills into us answerable to our necessities , but the spring is indeficient , it never failes , the spring is in Christ. So the favour that God beares us , it is not first in us , but it is first in Christ , God loves him , and then he loves us , he gives him the Spirit , and us in him . Now Christ is the keeper both of the love of God towards us and the grace of God , & whatsoever is good , he keeps all for us , he receives all for himselfe and for us , he receives not only the Spirit for himselfe , but he receives it as Mediator , as Head , for we all of his fullnesse receive grace for grace , he receives it as a fountaine to diffuse it ( I say ) this shewes us our happy and blessed condition in Jesus Christ , that ●ow the grace and love of God and our happinesse , and the grace whereby we are sanctified and fitted for it , it is not in our owne keeping originally , but in our head Christ Iesus . These bee comfortable considerations and indeed the life and soule of a Christians life and comfort , if we conceive them aright , they will quicken us to obedience , and wee shall know what the Gospell is . To come to make some use of it . I might observe this , that none should take that office upon them to which they are not called of God , nor qualified by his Spirit , especially Ministers , because Christ did not set upon his office , till the Spirit was put upon him , the Spirit must inable us , and fit us for every thing , but I leave that , and come to that which concernes us all . First then hath God put the Spirit upon Christ , as the Evangelist saith in Ioh. 3.34 . Hee whom God hath sent , that is Christ , hee speaketh the word of God : For God gives him not the Spirit by measure , God doth not stand measuring grace out to Christ , but hee powers it out upon him full measure , running over , because he receives it not for himselfe alone but for us , we receive the Spirit by measure , Eph. 4.7 . According to the measure of the gift of Christ , Christ gives us all a measure of sanctifying knowledge and of every grace , till wee grow to be a perfect man in Christ. Therefore it is called the first fruits of the Spirit , as much as shall fit us for Heaven , and grace sufficient , though it be not that measure wee shall have hereafter , or that wee would have here . Christ had a full measure , the fullnesse of a fountaine , diffusive , not onely abundance for himselfe , but redundance , and overflowing for the good of others , hee being the head of the Church , not onely a head of eminence , but of influence to bestow , and convey all grace in him to all his members , proportionable to the service of every member , therefore he received not the Spirit according to measure , that is , sparingly , but it was showred upon him , hee was filled and cloathed with the Holy Ghost . Is it so ? Let us labour then to see whereto have supply in all our wants , wee have a full treasury to goe to , all treasure is hid in Christ for us , what a comfort is this in any thing we want ? If wee want the favour of God , goe to his beloved Christ , desire God to love us in his Beloved , and to accept us in his gracious Son , in him whom he hath made his servant , and annoynted with his Spirit for that purpose . If we want particular graces , goe to the well-head Christ , consider of Christ now filled for us as it was in Aaron , the oyle that was powred on Aarons head ran downe to his beard , and to the skirts of his cloathing , the meanest parts of his garment was bedewed with that oyle ; so the graces of Gods Spirit powred upon our head Christ , our Aaron , our high Priest runne downe upon us , upon all ranckes of Christians , even upon the skirts , the weakest and the lowest Christians , every one hath grace for grace , we all partake of the oyle , and annoynting of our spirituall Aaron , our High Priest. If wee want any thing therefore , let us goe to him , I can doe all ( saith S. Paul ) in Christ that strengtheneth me , goe to him for patience , for comfort , for every thing , because God hath put his Spirit upon him , to supply all our wants , he hath the oyle of gladnesse above his fellowes , but for his fellowes , Psal. 45. he hath the oyle of grace more then any , but it is not onely for him but for us all . Therefore let us have comfortable meditations of the fullnesse of Christ , and make use of it , all this is for me , in Col. 2. S. Paul sets it out , in him the fulnesse of the God-head dwells personally ( for that is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and it followes after , in him wee are compleate . Wherefore is all the fullnesse that is in him ? to shew that in him we are compleate , so in 1 Iohn . 5.20 . to shew how the spirits of the Apostles agree , in this saith he , wee know that the Sonne of God is come in the flesh , and hath given us an understanding to know him that is true , and we are in him that is true , even in his Sonne Iesus Christ , This is true God and eternall life , Christ is true God and eternall life for us all , for our comfort , We know that the Sonne of God is come , and hath given us an understanding , &c. Little children keepe your selves from Idols . How doth this depend upon the other ? Thus , will you goe to Idols , flocks and stones , devises of mens braine for supply of grace and comfort ? Christ whom God hath sent , hee is come into the world , He is God and eternall life ; God hath given eternall life , and this life is in his Son , therefore why should you goe to Idols . What is the ground of Popish Idolatries and abhominations , they conceive not aright of the fulnesse of Christ , wherefore he was ordained , and sent of God : for if they did , they would not goe to Idols and Saints , and leave Christ. Therefore let us make this use of it , goe out of Christ for nothing : If we want favour , goe not to Saints , if we want instruction goe not to traditions of men , he is a Prophet wise enough , and a Priest full enough to make us accepted of God , if we want any grace , hee is a King able enough , rich enough , and strong enough to subdue all our rebellions in us , and hee will in time by his Spirit overcome all , Stronger is he that is in us then he that is in the world . The spirit in the world , the Divell and divellish minded men they are not so strong as the Spirit of Christ : For by little and little the Spirit of Christ will subdue all . Christ is a King , goe not out of him therefore for any thing . Babes keepe your selves from Idols , you may well enough , you know whom to goe too . Therefore let us shame our selves , is there such a store-house of comfort and grace every way in Christ ? Why are wee so weake and comfortlesse ? Why are we so dejected as if we had not such a rich husband ? All our husbands riches are ours for our good , we receive of it in our measure , why doe wee not goe to the Fountaine , and make use of it ? Why in the middest of aboundance , are we poore and beggerly ? Heere we may see the misery of the world , Christ is a Prophet to teach us the way to Heaven , but how few be there that will be directed by him ? Christ is a King to subdue all our spirituall and worst enemies , to subdue those enemies that Kings tremble at , to subdue death , to subdue the feare of judgement , and the wrath of God , and yet how few will come under his government ? Christ is the light of the world , yet how few follow him ? Christ is the way , yet how few tread in his steps ? Christ is our wisdome and our riches , yet how few goe to him to fetch any riches , but content themselves with the transitory things of this life ? Men live as if Christ were nothing , or did nothing concerne them , as if he were a person abstracted from them , as if he were not a Head or Husband , as if he had received the Spirit only for himselfe and not for them , wheras all that is in Christ is for us , I beseech you therefore let us learne to know Christ better , and to make use of him . Againe , if Christ hath the Spirit put upon him for us all , then in our daily slips and errors make this use , to offer Christ to God with this argument , take an argument from God himselfe to binde him , God will bee bound with his owne arguments , we cannot binde him with ours , but let us goe to him and say , Lord though I be thus and thus sinnefull , yet for Christ Iesus sake thy servant , whom thou lovest and hast put thy Spirit upon him to be a Priest , and to make intercession for me , for his sake pardon , for his sake accept . Make use of Gods consecration of Christ by the Spirit to God himselfe , and binde him with his owne Mediator , and with his owne Priest of his owne ordaining , thou canst not Lord refuse a Saviour and Mediator of thine owne , sanctified by thine own Spirit , whom thou hast set apart , and ordained and qualified every way for this purpose , let us goe to God in the Name of this Mediator Jesus Christ every day , and this is to make a good use of this , That God hath put his Spirit upon him . But to make a use of Tryall , how shall wee know that this comfort belongs to us , that Christ hath the Spirit put upon him for us or no , whether he be ordained a King , Priest and Prophet for us ? That which I said before will give light to this , we must partake of the same Spirit that Christ hath , or else wee are none of his members , as we partake of his name , so we must also of his annoynting , thereupon we are called Christians , because we partake of the annoynting and Spirit of Christ , and if we have the Spirit of Christ , it will worke the same in us as it did in Christ , it will convince us of our owne ill , of our rebellions , and cursed estate , and it will convince us likewise of the good we have in him . And then , he is a Spirit of union , to knit us to Christ , and make us one with him , and thereupon to quicken us , to leade us , and guide us , and to dwell in us continually , to stirre up prayers and supplications in us , to make us cry familiarly to God as to a Father , to comfort and support us in all our wants and miseries , as he did Christ , to helpe our infirmities , as the Apostle at large in Rom. 8. sets downe the excellent office of the Holy Ghost , what he doth in those that are Christs . Let us therefore examine our selves , what the Spirit doth in us , if Christ bee set apart to redeeme us , as a Priest ? ( Surely all his offices goe together ) he doth by the same Spirit rule us , Rev. 1. He hath washed us in his blood , and made us Kings and Priests . Whosoever he washeth in his blood he maketh him a King , and a Priest , he makes him by the power of his Spirit able to rule over his base corruptions , we may know then , whether we have benefit by Christ by his Spirit , not onely by the Spirit witnessing that we are the Sonnes of God , but by some arguments whereby the Spirit may witnesse without delusion , for though the Spirit of Christ tells us that we are Christs , yet the proofe must bee from guiding and leading , and comforting , and conforming us to Jesus Christ , in making us Kings , and Prophets , enlightning our understandings to know his will , and conforming us to be like him . The Spirit of Christ is a Spirit of power and strength , it will enable us to performe duties above nature , to overcome our selves and injuries , it vvill make us to vvant and to abound , it vvill make us able to live and to dye , as it enabled Christ to doe things that another man could not doe . So a Christian can doe that , and suffer that that another man cannot doe and suffer , because he hath the Spirit of Christ. At the least whosoever hath the Spirit of Christ , he shall finde that Spirit in him striving against that which is contrary , and by little and little getting ground , where there is no conflict , there is no Spirit of Christ at all , I will not be large in the point , onely I speake this by way of tryall to know whether wee have the Spirit of Christ in us or no , if not we have nothing to doe with Christ : For Christ saves us not as he is out of us onely , Christ was to doe something of himselfe that wee have no share in , onely the good of it is ours , hee was to redeeme us by his blood , to bee a Sacrifice , the title to Heaven and salvation was wrought by Christ out of us , but there is somewhat that he doth not onely for us , but hee works in us by his Spirit , that is , the fitting of us for that he hath given us title too , and the applying of that that he hath done for us . Whosoever therefore hath any benefit by Christ , he hath the Spirit to apply that to himselfe and to fit and qualifie him to be a member of such a Head , and an heire of such a Kingdome , whosoever Christ works any thing for , he doth also worke in them , there is a Spirit of application and that spirit of application if it be true it is a Spirit of sanctification and renovation fitting us every way for our condition , Let us not abuse our selves , as the world commonly doth , concerning Christ , they thinke God is mercifull and Christ is a Saviour . Jt is true , but what hath he wrought in thee by his Spirit , hast thou the Spirit of Christ ? or else thou art none of his , Romans 8. Where ever Christ is he goes with his Spirit , to teach us to apply what Christ hath done for us , and to fit us to bee like him . Therefore let those that live in any sinnes against conscience , thinke it a diabollicall illusion to thinke God and Christ is mercifull , I but where is the worke of the Spirit ? All the hope thou hast is onely that thou art not in Hell as yet for the time to come , but for the present I dare not say thou hast any thing to doe with Christ , when there is nothing of the Spirit in thee , the Spirit of Christ conformes the Spouse to bee like the husband , and the members to be like the Head , therefore begg of Christ that hee would annoint himselfe King in our hearts , and Prophet , and Priest in our hearts , to doe that that he did , to know his will as a Prophet , to rule in us as a King , and to stirre up prayers in us as a Priest , to doe in some proportion that that he doth , though it bee in never so little a measure , for wee receive it in measure , but Christ beyond measure , wee must labour for so much as may manifest to us the truth of our estate in Christ , that we are not dead but living branches . Now Christ gives and conveyes his Spirit especially , and most of all since his ascention , and sitting at the right hand of God , for after his resurrection he declared his victory over all his enemies , and therefore was able to give the Spirit without opposition , and upon his resurrection , death and hell , and the anger of God were overcome , and our sinnes were satisfied for , now Christ was Head indeed having trod all his enemies under his feete , now he was enabled to give the Spirit , but upon his ascention into Heaven , and his sitting there , he was more enabled , for even as the Sunne , being so high above the Earth , doth convey his light and heate and influence upon the inferiour bodies , So Christ being so highly advanced is fitter to infuse his Spirit and grace heere below since his exaltation , therefore the Church is fuller of grace , and grace hath beene more spread and diffused since the ascention of Christ then before , and the Evangelist gives it as a reason , The Spirit was not yet given , because Christ was not ascended , intimating that after his ascention , there was a more full portion of the Spirit given , God being fully appeased by the death of Christ , and Christ staying the advantage that was fittest to give the Spirit , now God the Father gives the Spirit with the Sonne , so in both regards there was a greater fullnesse of the Spirit . Therefore the Prophets speaking of the times of Christ , especially of his exaltation , shew that then they should be filled with the Spirit , that the Spirit should be povvred out upon all flesh more aboundantly then before . And that is the reason that the Apostles so differed from themselves , before and after Christs ascention , what a wondrous alteration was there ? Peter before , hee flies even at the voice of a maide , and they were full of contention , and vaine glory , but after we see when the Spirit , the Holy Ghost came downe after Christs ascention into Heaven , how couragious , and valarous they were that they accounted it a matter of glory to suffer any thing , and indeed we have more or lesse valour and courage , the more of lesse Spirit we have , now they having received more abundance of Spirit , hereupon they were more couragious and undaunted at one time then another , and this abundance of the Spirit comes especially since Christs advancement . But how or by what meanes doth Christ give his Spirit to us ? This Spirit that is so necessary for us , 1 it is given by the ministery of the Gospell , which is the ministery of the Spirit , received ye the Holy Ghost by the workes of the law , or by the hearing of faith preached ? when the love of God in Christ , and the benefits by Christ are layed open in the preaching of the Gospell to us , God gives his holy Spirit , the Spirit of Christ. Now God in Christ would save us by a triumphant and abundant love and mercy , and the Spirit of God never goes but where there is a magnifying of the love and mercy of God in Christ , therefore the ministery of the Gospell , which onely discovers the amity and love of God to man-kinde being now reconciled in Christ , it is accompanyed with the Spirit , to assure us of our part and portion in those benefits : for the Spirit is the fruit of Gods love as well as Christ , Christ is the first gift , and the Spirit is the second , therefore that part of the word that discovers Gods exceeding love to man-kinde , leaving Angells ( when they were fallen ) in their cursed estate : and yet giving his Sonne to become man , and a curse for us , the discovery of this love and mercy of God , and of his Son Christ to us , is joyned with the Spirit : for by the Spirit we see our cursed estate without the love and mercy of God in Christ , and likewise we are convinced of the love of God in Christ , and thereupon we love God againe , and trust to his mercy , and out of love to him performe all chearfull obedience , whatsoever we doe else if it be not stirred by the Spirit , apprehending the love of God in Christ , it is but morallity . A man shall never goe to Heaven but by such a disposition , and frame and temper of soule as is wrought by the Holy Ghost , perswading the soule first of the love and favour of God in Christ. What are all our performances if they be not out of love to God ? and how shall we love God except we be perswaded that hee loves us first ? therefore the Gospell breeds love in us to God , and hath the Spirit together with it , working a blessed frame of sanctification , whereby we are disposed to every good duty . Therefore if we would have the Spirit of God let us attend upon the sweete promises of salvation , upon the doctrine of Christ : for together with the knowledge of these things the Holy Ghost slides , and insinuates , and infuseth himselfe into our soules . Therfore the Ministers of the Gospell should be much in laying open the riches of God in Christ ; in unfolding Christ all other things will follow , as S. Paul in 2 Tit. 12. The grace of God hath shined , hath appeared gloriously , teaching us to deny all ungodlinesse and worldly lusts , and to live holily and soberly in this present world , where the grace and love of God is perswaded and shed into the soule all will follow . What is the reason that former times were called darke times , and so they were , the times of Popery , a darke age ? Christ was vailed , the Gospell was vailed , there was no preaching of salvation by Christ alone , people were sent to stocks and stones , and to Saints , and instead of the word , they were sent to legends and such things , Christ was obscured , thereupon they were darke ages , those ages wherein the Spirit of God is most , is where Christ is most preached , and people are best alway where there is most Spirit , and they are most joyfull and comfortable , and holy , where Christ is truly layd open to the hearts of people ; the peaching of meere morallity , ( if men be not carefull to open Christ , to know how salvation is wrought by Christ , and how all good comes by Christ ) it will never make a man perfectly good , and fit him for Heaven , it may make a man reforme many abuses , like a Phylosopher , which hath its reward , and respect amongst men , but nothing to give comfort at the houre of death , and the day of judgement , onely that whereby the Spirit is conveyed is the knowledge and preaching of Christ in his state and offices . 2 Againe , the Spirit of Christ is given , in obedience to this Gospell , Acts ▪ 5.32 . Hee gives the Holy Ghost to them that obey him . Now there is the obedience of faith , and the obedience of life , when the soule is wrought to obedience , to beleeve , and to be directed by God , then the Holy Spirit is given in a further measure still , the Holy Ghost is given to them that obey ▪ to them that doe not resist the Spirit of God : for in the Ministery of the Gospell the Spirit is given in some degree to reprobates , it is offered , it knockes at the hearts of the vilest persons , that lives in filthy and false courses of life , whose tongues , and bodies , are all instruments of an unsanctified soule to offend God , they have gracious motions offered them , but then they doe not obey them , therefore the Spirit seizeth not upon them to rule in them , they have the Spirit knocking upon them , he doth not dwell in them , and take up his lodging in them . The Spirit is given to them that obey the sweet motions of it . Now who is it that heares the blessed word of God , the blessed tidings of salvation , but he hath sweete motions of the Spirit to be in love with God and the mercy of God , and to hate sinne a little for a time , then presently upon it corruption joynes and and swels against those motions , and they onely rest in the bare motion , and never come to any perfection . This is the state of reprobates in the Church , they have many motions by the Holy Ghost , but their hearts are not subdued to obedience , not to constant obedience . Therefore if wee would have the Spirit of Christ , let us labour to subject our selves unto it , when we have any good motion by the Ministery of the Word , or by conference , or by reading of good things ( as holy things have a savour in them , the Spirit breathes in holy exercises ) Oh give way to the motions of Gods Spirit , we shall not have them againe perhaps , turne not backe those blessed messengers , let us entertaine them , let the Spirit dwell and rule in us , it is the most blessed lodger that ever we entertained in all our lives , If wee let the Spirit guide and rule us , it will leade us and governe and support us in life and death , and never leave us till it have raised our bodies , the Spirit of Christ in us at length will quicken our dead bodies , Rom. 8. it will never leave us till it have brought us to Heaven . This is the state of those that belong to God , that give way to the motions of Gods Spirit to rule and guide them ; therefore if we would have the Spirit of Christ , let us take heed of rebelling against it . This is the state of many of us ( the Lord be mercifull to us , and cure us ) that we doe not onely not receive the motions of the Spirit deepely into us , but if they bee such a crosse us in our pleasures and profits , though the Word and Spirit joyne together , there is a rising of the proud spirit of man against so much of the Spirit and the motions of it , and against such parts of the Word as crosseth us , this will bee laid heavy to our charge one day that wee would bring the Spirit of God to our corruptions , and not bring our hearts to Gods Spirit , and hereupon be those phrases in the Scripture of tempting the Spirit , Ananias and Saphira tempted the Spirit , that is , when men will doe that which is naught , and try whether God will forgive them , and put it off or no , how many are there that tempt the Spirit ? that put it off , perhaps I shall have the like motions another time , I shall have better occasion when I can gaine no more , when I can have my pleasures no more , thus men resist the Spirit , as Saint Stephen saith , that is when the Spirit discovers to them what they should beleeve , and what they should doe , and they see it crosseth their resolution to be naught , heereupon they resist the worke of the Spirit , that else would close with their soules and sanctifie them , and fit them for Heaven , if they would give way to it . And there is a quenching of the Spirit , that is , when men have sweet motions of the Spirit , and presently by some ill language or course of life they defile their vessels and quench the sweet motions of the Spirit . Let us take heed of all these , of tempting , of resisting , and quenching the Spirit : For undoubtedly ( living in the bosome of the Church ) we have many heavenly motions , especially those that have so much goodnesse in them as to attend upon Gods ordinances , they have those motions at those times , that they never have after perhaps , but they either resist them , or quench them , and wrong and grieve the Spirit , as Saint Paul saith , Greive not the Spirit of God , whereby you are sealed to the day of redemption , Ephes. 5. Men speake or doe somewhat that grieves the Spirit of God in them , their conscience being enlightned by the Spirit tels them that they have done that which is naught , yet notwithstanding for this or that advantage , to please this or that company , they will speake or doe that which is ill , and then the Spirit that was given in some measure before is grieved at this carnall and sinnefull liberty . Therefore if yee would be guided by the Spirit of Christ , take heed of all these and of such like courses . Another meanes whereby we may come to obtaine the Spirit , 3 is Prayer ; to bee guided by the Spirit of Christ , ( next to Christ himselfe our Saviour ) is the most excellent thing in the world , therefore it is worth the begging and getting , Luke 11.13 . How much more shall your heavenly Father give his holy Spirit to them that aske him ? Insinuating , that wee can aske nothing greater then the Spirit . A man that hath a sanctified judgement next the forgivenesse of his sins through Christ , hee begs nothing more then the Spirit to witnesse the favour of God in Christ , and to fit him for other favours , especially to fit us for the world to come . God can give nothing greater , nor we can beg nothing greater , if wee have sanctified judgements , then the Spirit of God , therefore let us have a high esteeme of the holy Spirit of the motions of it , and out of an high esteeme in our hearts beg of God the guidance of the Spirit , that he would leade us by his Spirit , and subdue our corruptions , that wee may not bee lead by our owne lusts , and so consequently by Satan that leads us by our owne lusts in the way that leads to perdition . So much for that , I will put my Spirit , &c. And he shall shew judgement to the Gentiles . After Christ was fully furnished , as he was furnished with the Spirit of God , and with a commission from Heaven , from Father , Sonne , and Holy Ghost , having this high commission , and gifts for it by the Spirit , he fals upon his office presently , we are never fit for any thing till wee have the Spirit , and when we have the Spirit it is active , and vigorous and working , He shall shew judgement to the Gentiles . What is meant by judgement here ? By judgement is meant lawes , hee shall declare his lawes , his truth , and together with declaring the truth of the Gospell , which is his Evangelicall law , hee shall declare it in the soule , and bow the neck of the inward man to the obedience of this his judgement . Christ then by himselfe and his Apostles and Ministers , shall declare his truth ( which is the scepter of his governement ) to the Gentiles , and not onely declare it , as Princes doe their lawes by Proclamations and Statutes , &c. but hee shall declare it to the heart by his Spirit . Now in the hebrew language , ordinarily , wise governement is called judgement , hee shall declare judgement , that is , his manner of governement , he shall declare it by his Spirit , and cause our Spirits to submit to it . And indeed grace is called judgement , in the phrase of Scripture , the grace of sanctification , because it is agreeable to judgement , to Gods law , it is agreeable to it , and wrought by it in the soule , and it is the best judgement , for grace whereby the soule is subject to the judgement and law , and rule of God , it must needs be the best judgement , because it is agreeable to Gods judgement , grace judgeth aright of things , and subdues all things , the affections and inward man to it selfe . But why is the word of God called judgement ? It is called so frequently in the Psalmes , and in other places of Scripture , because the truth of God shewes what God doth judge . Judgement is originally in God who is the first truth , and the first good , the first truth judgeth best of truthes , what is light , and what is darkenesse , what is truth , and what is error , what is good , and what is ill , what is safe , and what is dangerous ; all will grant that God is the first light , and the fir●t truth , therefore hee doth originally judge of the difference of things : for even as in the creation he put an eternall difference betweene light and darkenesse , and severed things that were in the confuse● Chaos , and established an orderly world , that Heaven should be above , and earth below , that one thing should be above another , and all in judgement . So in the governing of man-kinde , he shewes his judgement by his word , and that word shewes how God judgeth of things . Lawes shew , judgement what is to be done , and what is not to be done . The Gospell shewes Gods judgement , what he will have us beleeve and hope for , and how wee must carry our selves in way of thankefullnesses if we doe this , then the Gospell , the word of God judgeth what shall become of us , wee shall be saved , if we doe the contrary , the word againe judgeth what our state shall be , wee shall be damned , so it is called judgement , because it judgeth what is good and what is ill , and because it determineth what shall become of us if we obey or disobey . Hereupon it is that the word of God is a glasse wherein we may see our owne condition infallibly , what will become of us , the Word of God judgeth thus , he that lives in such and such sinnes shall come to this end , God will inflict these and these judgements upon him . Iudgement in the first place is , you shall doe this and this , because it is good . Iudgement in the second place is , because you have not done this , this shall befall you , so the Evangelicall judgement of the Gospell is this , He that repents and beleeves shall not perish , but have everlasting life : but he that armes and furnisheth his heart to rebellion , he shall perish in his sinnes , He that believeth not is condemned allready , the wrath of God hangs over his head . So from this , that Gods truth is called judgement , we may know how to judge of our selves , even as God judgeth in his Word ▪ wee may see our owne faces and conditions there , hee that is a man of death may see it in the Word , and he that is appointed for happinesse may there see his condition . Againe , not onely the Word of God , the Gospell ( which is out of us in the booke of God ) is called judgement , but the worke of God in the soule , Sanctification is called judgement , hence we may observe , what is the most judicious course in the world , the most judicious frame of soule , when it is framed to the judgement and truth of God , being the first truth . When a man is sanctified and set in a holy frame , it is from a sanctified judgement the flesh is subject to the Spirit , heere is all in a gratious order , the baser part doth not rule the higher , but the higher part of the soule , a sanctified judgement rules all , because the whole is in right judgement , therefore sanctification is called judgement , and other courses though they be never so fashionable are but madnesse , and folly , and disorder in the censure of the Scripture , nothing is judgement and true wisedome , but sanctification and obedience flowing from sanctification , Therefore saith Moses in Deuteronomie , Then shall you be knowne to bee a wise people when you obey the Lawes that I have given you , onely that shewes a wise judicious man , to be obedient to Gods truth by the Spirit sanctifying him . Without the truth of God and the Spirit in us framing our soules answerable to the truth , we are out of all good order : For then the affections that should bee ruled , rule us , then the body , and the lusts of the body , rule the soule , and the Divell rules by both , what a shamefull disorder is this , when a man shall be ruled by the Divell and his owne lusts that he should treade under feete and trample upon ? and this is the state of all that have not this judgement in them , that have not the word of God written in their hearts bowing and bending them by the Spirit of God to spirituall obedience , to proove this J will name but one place among many , Titus . 3. ● . hee shewes the state of all men , that are not brought into subjection by this judgement , by the Word and Spirit of truth . We our selves ( saith he ) were sometimes foolish and disobedient , till this judgement is set up in us , wee are foolish in our understandings , and disobedient in our wills and affections , deceived and misled by the Divell , and our owne lusts : for that followes upon folly , those that are foolish and disobedient are deceived and led away to eternall destruction , There is a way that seemes good in a mans owne eyes , but the issues of it are death , saith Salomon , this is the state of all men that are not led with the judgement of Gods truth and Spirit , sanctifying and framing their soules to obedience , they are foolish and disobedient and deceived , and so it will proove with them in the end , Serving diverse lusts , and pleasures , living in malice and envy , hating one another . Now when God by his blessed Truth and Spirit sets up his rule in the heart , it brings all into captivity , as Saint Paul saith , it brings all the inner man into subjection . The Word of God is the weapon of God , these judgements are mighty in operation together with the Spirit ▪ to beate downe all strong holds and to set up another judgement there , it brings all into captivity to the truth and command of God , and to the motions of the Spirit , the Word and Spirit beate downe all the strong holds that are raised up in the heart by Satan , and our corruptions , so wee see here what is meant by this phrase , Hee shall declare judgement to the Gentiles . It is a militant word , therefore J have stood somewhat the longer in unfolding of it . Now this is wrought by the preaching of the Gospell , Hee shall declare judgement to the Gentiles , all grace comes by declaring , The Gospell is the power of God to salvation . Let but the Gospell ( which is Gods judgement how men shall be saved , and how they shall walke in obedience by way of thankefullnesse to God ) be declared , and all that belong to God shall come in , and yeeld homage to it , and bee brought in subjection . The Divell in the Antichristian state knowes this well enough , therefore he labours to hinder the declaration of judgement by all meanes , he will not have Gods judgements but mens traditions declared , he knowes the declaring of Gods judgements will breed an alteration quickly in mens dispositions : For when hee saith , Hee shall declare judgement to the Gentiles , he meanes the consequent as well as the thing , he shall so declare judgement that they shall yeeld spirituall obedience and come in and be saved . Let the Divell doe his worst , let all seducers of soules doe their worst , if they would but give way to the preaching of the Gospell , let but judgement be declared , let Gods arme be stretched forth in delivering the truth , hee would soone gaine soules out of the captivity and bondage of Satan , they know it well enough , therfore by all the wayes they can they stop the preaching of the Gospell and disgrace and hinder it , and set up mens traditions instead of the Gospell , but I will not inlarge my selfe farther upon these wordes , but goe on to the next . Hee shall not strive nor cry , neither shall any man heare his voice in the streetes . These wordes set downe the mild , and sweete , and amiable manner of Christs carriage upon earth here in his first comming to worke the great worke of our redemption , he did not carry the matter in an outward glorious manner , in pompe , but he would have his miracles concealed oft times , and himselfe hidden , his God-head was hid under the vaile of his Manhood , he could not have wrought our salvation else , if the divell and the world had knowne Christ to be as he was , they would never have made those attempts against him , therefore considering he had such a dispensation to work our salvation , as a King , Priest , and Prophet , he would not cry , and contend , and strive , hee would not come with any great noise . Now here is an opposition to the giving of the law , and likewise to the comming and carriage of civill Princes . You know when the Law was given all the mount was on fire , and the earth thereabout quaked , and trembled , and the people fled , they could not indure to heare the voice of God speaking in the mount , there was such a terrible smoake and fire , they were all affraid , thus came Moses : now did Christ come as Moses ? was the Gospell delivered by Christ as the law was , in terrors and feares ? Oh no ; Christ came not in such a terrible manner in thunder and lightning , but the Gospell it came sweetly . A Dove , a mild creature lit upon the head of Christ when he was Baptised , to shew his mild manner of carriage , and he came with blessing in his mouth in his first Sermon of all , Blessed are the poore in spirit , blessed are they that mourne , blessed are they that hunger and thirst after righteousnesse . The Law came with curses , Cursed is every one that continueth not in all things written in the law to doe them . Christ came in another manner , the Gospell was delivered in a mild sweete manner , Christ as an Ambassador came sweetly to intreat and beseech , there is a crying indeed , but it is a crying out of love and intreaty , not a shouting in a terrible manner as was at the giving of the law , no nor as at the comming of other civill Princes into a citie with shouting and noise of trumpets , with pompe and state , and great attendants . Christ came not into the world to execute his kingdome and office in such pompe , and noise , as it is said of Agrippa , Acts. 25.23 . hee came with great pompe , so worldly Princes carry things thus , and it is needfull in some sort , people must have shewes and pompe , the outward man must have outward things to astonish it withall , it is a pollicy in state so to doe , but Christ came in another manner , he came not to make men quake and tremble that came to speake and deale with him , he came not with clamour and fiercenesse : for who would have come to Christ then ? But he came in a mild , and sweete , and amiable manner ; wee see a little before the text , upon occasion of the inference of these wordes , he commands and chargeth them that they should not discover him and make him knowne , when he had done a good worke hee would not have it knowne . Now there are three things especially insinuated in this description , hee shall not strive nor cry , neither shall any man heare his voice in the streete . That Christ should not be outwardly glorious to publish his owne excellency , nor contentious , he should not cry nor quarrell , nor hee should not be clamarous , if hee had any wrong , to be all on fire presently , but he should be as a meeke Lambe , he should make no noise , he should not come in vaine glory , or clamour , &c. But here wee must know that Christ was a wise discerner of the fitnesse of times : for sometimes he would have things published , sometimes he would not , sometimes hee vvould be knovvne , sometimes he would not . Christ in his second comming , shall come all in majesty and glory with his Angells , and all the earth shall appeare before him , but now his wisedome told him ( now hee came to save the world as a Prophet , Priest and King , to worke mans salvation ) that he must hide and conceale himselfe , and so hee ordered all his courses by discretion , every Sacrifice must be salted with salt , every thing should be seasoned with the salt of discretion , this is the steward of all our actions , to know what is fit , Christ knew it was fittest to conceale himselfe now at this time . Now by Christs example we should learne this , not to bee vaine glorious , not to make a great noyse , you have some if they doe any thing that is good , presently all the world must know it , this was not Christs disposition ; it is a disposition that is hardly wrought out of mans heart without an exceeding great measure of the Spirit of God : For we see good men have been given this way . David would number the people that it might be knowne what a great Monarch he was , what a great number of people he had , he was a good man , yet vaine-glorious , he smarted for it . So good Hezekias , Ambassadors were sent to him from the King of Babylon , and that they should know that Hezekiah was no beggerly Prince , out must come the vessels of the Temple , and all his treasures , to shew what a rich King the King of Iudah was . His vaine-glory cost him all his riches , as the Prophet told him . So the Disciples before they received a great measure of the Spirit , how vaine-glorious were they ? They contended for the higher place , therefore they advise Christ to goe up to Hierusalem , that he might bee knowne , As Iehu said to Ionadab , come up and see my zeale for the Lord of Hoasts , he accounts it nothing unlesse it bee seene , so flesh and blood , if there be any thing done that is good , all the world must know it presently . Christ chargeth them that no noyse should be made , but that they would conceale him . What should we learne hence ? To be of Christs disposition , that is , to have no more care of the knowledge of things then the light of the things themselves will discover , to doe works of light , and if the things themselves will breake foorth to mens eyes and they must see our light shine , then let them , and imitate our good works , but for us to blazon them abroad our selves , it is not the Spirit of Christ. Let us labour to have humility of spirit , that that may grow up with us in all our performances , that all things that we speake and doe may savour of a spirit of humility , that we may seeke the glory of God in all things more then our owne . And let us commit the fame and credit of what we are or doe to God , he will take care of that , let us take care to bee and to doe as wee should , and then for noyse and report , let it bee good or ill as God will send it : Wee know oft times it falls out that that which is precious in mans eye is abhominable in Gods , if wee seeke to bee in the mouthes of men , to dwell in the talke and speech of men , God will abhorre us , and at the houre of death it will not comfort us what men speake or know of us , but sound comfort must be from our owne conscience and the judgement of God : therfore let us labour to be good in secret , Christians should be as minerals , rich in the depth of the earth , that which is least seene is his riches , wee should have our treasure deepe : For the discovery of it , we should be ready when wee are called to it , and for all other accidentall things , let them fall out as God in his wisedome sees good . So let us looke through good report and bad report to Heaven , let us doe the duties that are pleasing to God and our owne conscience , and God will be carefull enough to get us applause ; Was it not sufficient for Abell , that though there was no great notice taken what faith he had , and how good a man he was , yet that God knew it , and discovered it ? God sees our sincerity and the truth of our hearts , and the graces of our inward man , he sees all these , and he values us by these , as he did Abell ; As for outward things , there may bee a great deale of deceit in them , and the more a man growes in grace , the lesse he cares for them ; as much reputation as is fit for a man will follow him in being and doing what hee should , God will looke to that . Therefore we should not set up sailes to our owne meditations , that unlesse wee bee carried with the winde of applause , to bee becalmed and not goe a whit forward , but we should be carried with the Spirit of God and with a holy desire to serve God , and our brethren , and to doe all the good we can , and never care for the speeches of the world , as St. Paul saith of himselfe , I care not what ye judge of me , I care not what the world judgeth , I care not for mans judgement , this is mans day ; Wee should from the example of Christ , labour to subdue this infirmity which wee are sicke of naturally . Christ concealed himselfe till hee saw a fitter time . We shall have glory enough , and be knowne enough to Divells , to Angels and men ere long , therefore as Christ lived a hidden life , that is , he was not knowne what hee was , that so hee might worke our salvation , so let us bee content to bee hidden men . A true Christian is hidden to the world till the time of manifestation comes ; when the time came , Christ then gloriously discovered what hee was ; so wee shall bee discovered what wee are , in the meane time let us be carefull to doe our duty that may please the Spirit of God , and satisfie our owne conscience , and leave all the rest to God ; Let us meditate , in the feare of God , upon these directions for the guidance of our lives in this particular . FINIS . GODS INQVISITION , In two Sermons By the late Reverend and Learned Divine RICHARD SIBS , Doctor in Divinity , Master of Katherine Hall in Cambridge , and sometimes Preacher at GRAYES INNE . GEN 18.21 . I will goe downe now and see whether they have done altogether according to the cry of it , which is come unto me ; and if not , I will know . PSAL. 14.3 . They are all gone aside , they are altogether become filthy , there is none that doth good no not one . LONDON . Printed by G.M. for Nicholas Bourne and Rapha Harford . MDCXXXIX . GODS INQVISITION , IERE . 8.6 , 7. I hearkened and heard , but they spake not aright : no man repented him of his wickednesse , saying , what have I done ? every one turn●d to his course , as the horse rusheth into the battell . Yea the storke in the Heavens knoweth her appointed times , and the Turtle , and the Crane , and the Swallow observe the time of their comming , but my people know not the judgement of the Lord. VPON the sinnes of people it hath beene alway Gods course to send his Prophets to warne them before hand , and afterwards upon that to observe how they profit by that warning , and thereupon he takes occasion to proceed answerably : God usually exerciseth a great deale of patience ere he strikes : he made the world in six daies : but he is six thousand yeares in destroying it . In this verse after the holy Prophet had menaced the judgement of God upon them , there is set downe what use they made of it . Alas ! They spake not aright , no man repented him of his wickednesse , saying , what have I done ? And least they should object , how doe you know this ? He saith here it is upon inquisition , I hearkened and heard . So the words containe Gods inquisition or enquiry , and then Gods evidence upon that inquiry , together with a complaint . His enquiry , I hearkened and heard . For we must apply these words to God , there is the same phrase , Mal. 3.16 . The Lord hearkned and heard , and a Booke of remembrance was written before him , so here , I hearkened and heard ▪ here is the enquiry . Then secondly , the evidence upon the enquiry , They spake not aright . And thirdly , the complaint upon that evidence ; set downe First positively , They repented not of their wickednesse , which is amplified , 1. From the generality of this their impenitency , No man repented him , and 2. From the cause of it , want of consideration , they did not say , what have I done ? If they had called themselves to account concerning what they had done , certainely they would have repented . 2. Comparatively , They turned to their course as the horse rusheth into the battell . Lastly , superlatively , preferring the skill of the poore Storkes and Cranes , and the Turtle , and Swallow , before the judgement of his senselesse and stupid people . The Storke in the heavens knoweth her appointed time , and the Turtle , the Crane , and the Swallow : But my people know not the judgement of the Lord. This is the summe of the words . First of Gods enquiry , 1 I hearkened and heard . Ere Sodome was destroyed , The Lord came downe to see whether there were such cause or no. God is most just , he will see cause for his judgements : He hath no delight in punishing . When hee judgeth it is not out of his Soveraignty ; but out of his justice ; he doth it not as a Soveraigne Lord , but as a just judge . Now a judge must doe all upon inquisition and evidence , therefore saith he , I hearkened and heard . Where by the way the gods of the earth to whom he hath communicated his name should learne hence , not to be rash in their judgements , but to have sound evidence , before they passe sentence . I hearkened and heard , To hearken is more then to heare , to apply ones selfe with some affection to heare a thing . God is all eare , as he is all eye , hee hath an eare every where , he hath an eare in our hearts , he heares what wee thinke , what we desire , hee sees all the secret corners of our hearts , therefore when he saith here , I hearkened and heard , it is by way of condescending to our capacity . We may learne hence briefly , That God hath an eare , and an eye to our carriage and dispositions , to our speeches and courses . If we had one alway at our backs that would enforme such a man and such a man what we say ; one that should booke our words and after lay them to our charge , it would make us carefull of our words . Now though we be nev●r so much alone , there are two alwaies that heare us , God hearkens and heares , and Gods deputy in us , conscience hearkens and heares ; God bookes it , and conscience bookes it . As God hath a book wherein he wrote us before all worlds , and the booke of his providence for our bones , and all things that concerne us ; So he hath a booke for our workes and words . Mal. 3.16 . They that feared the Lord spake often one to another , and the Lord hearkened and heard it , and a booke of remembrance was written before him , &c. So here I hearkened and heard , God , and conscience note and observe every thing . This doth impose upon us the duty of carefull and reverent walking with God : Would we speake carelesly , or ill of any man , if hee heard us ? When we slight a man , we say wee care not if he heard us himselfe ; But shall wee slight God so ? Shall we sweare and lye , and blaspheme , and say we care not though God heare us that will lay every thing to our charge , not onely words but thoughts ? We shall give an account for every idle word , and for every idle thought , and shall we not regard it ? It is from the horrible prophanenesse of the poysonfull rebellious heart of man that men doe not consider these things , God hearkens and heares , hee is at our studies , hee is at our windowes , hee heares us in our chambers , when wee are in company , when we meete together , when we take liberty to censure and detract , when wee sweare and revile . What if men heare not , yet conscience heares , and God heares ? and when God shall lay open the booke of conscience , and lay before a man all his naughty speeches , and wicked works , what will become of him then for not making use of this principle , that God hearkens and heares ? God sees now with what minds and affections we come about this businesse , whether it bee formally to put off God , to make it a cover for our sinnefull courses after , as if God were beholding to us for what we doe now , and therefore migh● the better beare with us , though we make bold with him hereafter , he not onely heares what we say , but sees our mindes and purposes , nay hee knowes our thoughts long before they are ▪ This is the cause why godly men have alway walked so carefully and circumspectly , they knew that Gods eye and eare was over them ; as of Enoch and Noah , it is said in this regard that they walked with God , and Ioseph when hee was tempted , Shall I doe this ( saith he ) and sinne against God ? and shall not God see if I doe this ▪ Doth not hee see my waies and count all my steps , saith Iob. So againe , What makes wicked men so loose ? The Prophet tells , Psal , 94.7 . they say , the Lord shall not see , neither shall the God of Iacob regard it . Or as it is , Iob. 22.12 . &c. Is not God in the height of Heaven ? How doth God know , can he judge through the darke cloud , thicke cloudes are a covering to him that hee sees not , and hee walketh in the circuit of the Heavens . Tush he regardeth not , he is immured and shut up there : but to such Atheists wee see what the Prophet answers , Psal. 64.8 . &c. Yee brutish foolish people , shall he that makes others heare not heare himselfe ? he that planted the eare , he that is all eare , shall not hee heare ? As it makes good men walke holily and reverently , to consider of this , that God is present , and present as an observer , and a judge , so the want of taking this to heart makes wicked and carnall persons doe as they doe . So much briefly for these wordes , I hearkned and heard . No man spake aright . 2 But what evidence doth he give upon this inquisition ? they spake not aright , which is amplified from the generality of this sinne , No man spake aright , the meaning is especially that they spake not aright concerning the judgements of God threatned : when God had threatned judgements , he hearkened , and heard what use they made of them , but they spake not aright . In how many respects doe wee not speake aright in regard of the judgements of God ? First in regard of God , men speake not aright , when they do not see him in the judgement , but looke to the creature , to the second causes : 1 as now in the time of the plague , to looke to the ayre and weather , and this and that , ( which is a good providence , ) and to forget him that is the chiefe , to kill doggs and cats , and to let sinne alone , to cry out ; oh what ayre there is this yeere , and what weather it is ! to talke of the second causes altogether , and to forget God , this is to talke amisse of Gods judgements threatned , in regard of God. Againe we talke amisse in regard of others , 2 when we begin to flight them in our thoughts and speeches , oh they were carelesse people , they adventured into company , and it was the carelessenesse of the Magistrates , they were not well looked to , they were unmercifull persons , &c. Is it not Gods hand ? put case there might be some oversight ; art thou secure from Gods arrow ? he that strooke them may he not strike thee ? this is to talke amisse of the judgement of God in regard of others ; when wee thinke that God hath singled them out as sinners above the rest : as the Disciples thought of the Galileans , whose blood Pilate mingled with their sacrifice . No , no , saith hee , thinke not they were greater sinners then the rest , do not adde your bitter censure of the judgement of God on them , and make it heavier , ( there is a woe to such persons , as adde afflictions to the afflicted , ) except yee repent yee shall all likewise perish . Is not the ripest corne cut first ? God oft times takes those away that are fittest for him , and leaves others to the cruelty of men , therefore by this rash judgement there may be great wrong to men , and to wrong men in our censures , it is to talke amisse of Gods judgements in regard of others . 3 Againe we talke amisse of Gods judgements in regard of our selves , when wee murmur and fret any way against God , and doe not submit our selves under his mighty hand as wee should . 1 Againe , we sinne against the judgements of God abroad , when we take liberty to inquire of the judg●ments of God abroad , 2 and never make use of them ; as now to be asking what number die of the plague weekely , and our hearts tremble not at it , wee lift not up our hearts to God , God be merc●full to us , Lord forgive our sinnes , what will become of us ? we had need to make our accounts even ; this is to talke amisse of Gods judgements : It is a veyne that men have naturally , to enquire after newes of all sorts ; be it the sharpest and bitterest that may be , though it be the destruction , and ruine , and death of other men , whatsoever it be they desire to heare it , if newes : in the meane time there is no care to make use of it , which is directly that for which these men here are said to have talked amisse , No man spake aright . Why ? no man repented him of his wickednesse , &c. as we shall see afterwards . Wee should talke of the judgements of God to be bettered by them , we should learne righteousnesse , when the judgements of God are abroad , and the arrowes that wound others we should make warning arrowes to our selves : now when we trifelingly only inquire of these things , and are not mooved our selves , we talke amisse of Gods judgements . Let us labour to talke of the judgements of God ( when they are abroad , ) as we should . Jn regard of God , to raise our hearts above all second causes , to see him in it : Jt is the hand of God , as the Scripture calls the plague , whatsoever the second causes are , whether it be the ayre , and the divell mingling himselfe oft times to corrupt the ayre , all is by Gods permission and providence . We should looke to the first wheele that leades the rest , and sets them going , wee should see God in all , and therefore speake reverently of him . And in regard of our bretheren , to speake charitably of them , and thinke , it is the goodnesse of God that hee hath not stricken us as hee hath them . And when we speake of our selves , when the judgements of God are on us , let us humble our selves , and justifie God ; wee may complaine : but it must be of our selves and of our sinnes , that have brought judgements upon us , of our want of making use of the judgement of God upon others , or upon our selves : lesser judgements would not serve turne , therefore God is faine to follow us with greater ; let us alway justifie God , and complaine of our selves , and then in regard of our selves , we speake aright of the judgements of God. Let us never speake of the judgements of God , but with affections fit for judgements , with awefull affections . Shall the Lyon roare , and shall not the beasts of the forrest tremble ? Shall wee heare God roare in his judgements , and heare the trumpet blowne , and not be affected ? wee see here how God complaines , that when he harkened and heard they spake not aright . Let us therefore make conscience of all our words . Wee shall if not now , yet at the day of judgement , give account for every idle word , for every cruell word , as it is in the prophesie of Enoch , cited in the Epistle of Iude : But especially let us take heed of our words when wee speake of Gods judgements ; for it is the not speaking aright of them that is here especially meant : I hearkened and heard but they spake not aright . So much for the evidence , come wee now to the next clause , Gods complaint upon this evidence . No man repented him of his wickednesse . They did not repent of their wickednesse , and the fault was generall , No man repented , the first yeelds this instruction , That it is a state much offending God , not to repent when his judgements are threatned . God will not suffer it long unpunished , to be impenitent when his judgements are abroad , and threatned , much more when they have already ceazed upon our brethren : For that is the end of all his judgements to draw us neare to him , to draw us out of the world , and out of our sinnefull courses ; when therefore we answer not , God must take another course , What is the plague and other judgements , but so many messengers sent to every one of us to knocke , and our answer must be , Lord I will repent of my evill waies , I will turne from my evill courses and turne to thee : If wee give this answer , God will take away his judgements , ( or sanctifie them , and that is better ) but when there is no answer , the messenger will not be gone , God will adde plagues upon plagues till we give our answer , till wee repent and turne from our wicked vvaies . Novv that vve may doe this , vvee must bee convinced thorovvly that the courses vvee live in , are unprofitable , dangerous , hatefull courses , and that the contrary state is better : For repentance is an after-vvit , and man being a reasonable creature , will turne from his vvay except hee see great reason vvhy ; therefore there must be sound conviction that it is a bitter thing to offend God ; vvee must indeed be convinced by the Spirit of God , and the Spirit of God usually takes the benefit of affliction , affliction together vvith instruction , instruction without affliction will doe little good : stripes and the Word must go together else we will not give God the hearing as we should . Therfore that we may be soundly convinced of our sins , we should desire God especially in the houre of affliction to helpe our soules by his Spirit , that wee may bee convinced that our courses are na●ght , that they are courses dishonourable to God , and dangerous to our selves , that sinne defiles our soules , that it hinders our communion with God , which is the sweetest thing in the world , that sin puts a sting into all our troubles ; that sin makes us affraid of that that should bee comfortable to us , of death and judgement , and Gods presence ; that sinne grieves the good Spirit of God that would take up his lodging in us ; that it quencheth the motions of the Spirit that are sent as sweete messengers to us , to allure and comfort us : that sinne grieves the good Spirit of God in others , that it grieves the good Angells that are about us , that it gratifies none but the Divell , the enemy of our salvation , that it defiles and slaines our soules , wherein the Image of God should shine , that it doth us more harme then all the things in the world besides ( indeed nothing hurts us but sinne , because nothing but sinne seperates us from God ) that it shuts Heaven and opens Hell , and so makes us affraid of death , least death should open the gate to let us into Hell , in a word that it hinders all good , and is the cause of all ill ; Let us consider of this and worke it on our hearts . And consider withall our former courses , rip up our lives from our child-hood , consider the sinnes of our youth together with our present sins , that so we may the better stirre up and awaken our consciences : Let us consider whether we are now in a state wherein wee could bee content that God should send his judgements upon us : Consider how wee have been scandalous to others , how we have drawn others to sinne , that the guilt of other mens sinnes will lye upon us ; it may bee wee have repented , but have they ? Consider the repetition of our sinnes , if wee have not committed them againe and againe , and other circumstances that may aggravate them . Let us labour to worke these things on our hearts , and desire the Spirit of God to convince our soules of the foulenesse and dangerousnesse of sinne . When we sinne against conscience , what doe we , but set the Divell in the place of God , wee make our selves wiser then God , wee leave Gods waies , as if wee could finde better , and more profitable , and more gainefull courses then his ; sound conviction of this will moove us to repentance . And let us be stirred up to repent presently ; doth not God now warne you ? Is it not dangerous living one houre in a state that wee would not dye in ? May not God justly strike us on the sudden ? Doe but purpose to live in sinne one quarter of an houre ; may we not be taken away in that quarter ? Is not repentance the gift of God , and are not gifts given according to the good pleasure of the giver ? Waite therefore for the gales of grace , and take them when they are offered . Grace is not like the tide that ebbs and flowes , that we know when it will come againe , when we see it goe : No , God gives the gales of grace according to his good pleasure , therefore take the advantage of the present motions of the blessed Spirit . The longer we live in any sinne unrepented off , the more our hearts will be hardened , the more Satan takes advantage against us , the more hardly he is driven out of his old possession , the more just it may bee with God to give us up from one sinne to another , the understanding will be more darke upon every repetition of sinne , and conscience will bee more dulled and deaded . Those that are young therefore , let them take the advantage of the youth and strength , and freshnesse of their yeares to serve God. That which is blasted in the bud , what fruit may we looke for from it afterward ? Alas , when wee see the younger sort given to blaspheme and sweare , to loosenesse and licentiousnesse , what old age may we looke for there ? Againe what welcome shall wee expect , when we have sacrificed the best of our strength , and the marrow of our yeares to our lusts , to bring our old-age to God ? Can this be any other then selfe-love ? Such late repentance is seldome sound , it comes ( I say ) from selfe-love and not from any change of heart . As in the the humility of wretched persons , a little before the judge comes , though they haue carried themselves as rebels before ; yet then they will humble themselves : not out of any hatred to their courses , but out of feare of the judge . So it may be , now thou art arraigned by Gods judgements , thou forsakest thy sinnefull courses , not out of the hatred of thy sinnes ( for if thou couldest thou wouldest sinne eternally , and that is the reason sinners are punished eternally : Because they would sinne everlastingly ) but thou seest thou art in danger to be pulled away by Gods judgements . It is not out of love to grace , it is not from any change of nature , that thou desirest to be a new creature , that thou admirest grace to be the best state : but it is to avoid danger ; not that thou carest for the face of God , to be reconciled to him : but to avoid the present judgement . And what a staggering will this be to conscience , when a man shall deferre his repentance till Gods judgements seaze upon him ? We see it is false for the most part : Because such persons that are then humbled , when they recover , they are as bad , or worse then ever they were . Therfore an Ancient saith well . He that is good onely under the crosse , it never good , it comes not from any change that God works ; but meerely from selfe-love . Therefore presently let us repent of those waies that God convinceth our conscience to be evill wayes : God may strike us suddenly : Those that forget God , and care not for him now , it may be just with God to make them forget themselves , to strike them with frenzy , to take away the use of their memories then , and when sickenesse comes , wee shall have enough to doe to conflict with sicknesse , we shall have enough to doe to answer the doubts of conscience , Oh it would upbraid then ! We shall thinke it a hard matter then to have favour from God , whose worship we have despised , the motions of whose Spirit we have neglected and resisted . Conscience after long hardening in sinne will hardly admit of comfort , it is a harder matter then it is taken for : Therefore even to day , presently you that are young , now in the daies of your youth , now in the spring of your yeares , repent you of your sinnes , before old-age comes , which indeed as Salomon describes it , is an ill time to repent in . Alas ! then a man can hardly performe civill duties , ( as we see in Barzillai , he complaines that in his old-age , he could not take the comfort of the creatures ) Therefore put not off this duty till then . And all , both young and old , now when the judgements of God are abroad in the world , take the advantage , returne to God , renew your covenants , make your peace now , now this danger doth warme our hearts a little , let us strike the Iron now while it is hot , let us take the advantage of the Spirit now avvakening us vvith this danger . Our hearts are so false and so dull we have need to take all advantages of withdrawing our selves from our sinful courses . And to incourage us to doe it , let us consider if we doe this , and doe it in time , wee shall have the sweetnesse of the love of God shed abroad in our hearts . You will say , wee shall loose the sweetnesse of sin . 1 I , but you shall have a most sweet communion with God. One day of a repentant sinner , that is reconciled to God , is more comfortable then a thousand yeares of an other man , that is in continuall feare of death and judgement . Oh the sweete life of a Christian that hath made his peace with God! he is fit for all conditions , for life , for death , for every thing : now by this wee shall have this grace and favour of God : the Lord will say unto us by his Spirit , I am your salvation . And besides , you shall have his grace renewing , and altering , and changing you , framing you to a better course of life . And he will be so farre from misliking any for their former sinnes , that hee will give them cause to love him the more , as wee see Luk. 7. Shee loved much : because shee had much forgiven her . Christ we see upbraided not any of his followers with their former sinnes , hee regarded nor what they had beene formerly , Zaccheus the extortioner , Mary Magdalen , Matthew the Publican , Peter that denied him , wee never heare that he upbraided any of them , hee doth not onely vouchsafe mercy to Peter repenting ; but advanceth him to his former office Apostolicall : so sweete a God have we to deale with ; let this incourage us . 2 Againe it is the way to prevent Gods judgements , as wee see in Nineveh and others . Put case we repent not , we cannot goe fafe in the citie , nor any where , but God may meete with us , and strike us with his arrow . The onely way to prevent his judgements , is to meete him speedily by repentance . This is the way not onely to turne away the wrath of God concerning eternall damnation , but outward judgements , as wee see Ioel. 2 , and many other places . 3 Then againe , should we be stricken ; if we have made our peace with God , if we have repented , all shall be welcome , all shall be turned to our good , wee know the sting is pulled out . If the sting of death be pulled out , if the malignity and poison of any sicknesse ( be it the plague or whatsoever ) be pulled out , why should we feare it ? Jt comes in love , and shall be turned to our good , and in the meane time God sweetens it . Here is a grand difference betweene the children of God and others , If the judgement of God light upon a repentant person , it comes from favour and love , to correct him for his former sinnes , it is turned to good , and in the meane time , it is sweetned with love , and mixed with comfort , and moderated , as it is Isa. 27.7 . hath hee afflicted thee as I afflicted others ? No , hee moderates his judgements to his children , and not onely moderates them , but sweetens them with comfort . Jf God doe correct a repentant person hee is no looser by it , nay he is a gainer , It is good for mee that I have ▪ been afflicted , Oh the blessed estate of that person that repents and turnes from his evill wayes ! 1 But if a man doe not repent , but live still in sinne , what a state is hee in ? God cares not for his prayers , If I regard iniquity in my heart , God will not heare my prayers : and what a state is a man in , when his prayers that should beg for blessings , and avoid judgements , and procure deliverance , are not heard , but shall be turned into sinne ? When God that is a God hearing prayer ▪ shall not regard his prayer ? What a case is this ? Yet if we regard iniquity in our hearts , if we repent not of our sinnes , God will not regard our prayers . Then besides that , 2 there is a noise of feare in the unrepentant persons heart ; wheresoever he goes , he is affraid of the plague , affraid of sicknesse , affraid of death , affraid of every body : he knowes he hath his heaven here , hee hath not the sting of evills pulled out , therefore hee is affraid hee shall goe from the terrors of conscience to the torments of hell , his conscience speakes terrible things to him , what a cursed state is this ? How can hee looke with comfort any way ? Jf he looke to Heaven , God is ready to powre the violls of his wrath , to execute his vengeance on him . If hee looke to the Earth , hee knowes not how soone hee shall be layd there , or that the earth may swallow him up . If he thinke of death it strikes terrour to him , every thing is uncomfortable to an unrepentant sinner . Let all this stirre us up to this duty of repentance , it is the end why God sends his judgements : First , he warnes us by his Word , and if we neglect that , he sends judgements , and they ●eaze on us , that is a second warning , and if lesser j●dgements will not warne us , then he sends greater , and all to make us repent , if we repent we give the judgements their answer , and he will either remove them or sanctifie them , so much for that . A word of the generality . No man. No man repented of his evill wayes , wee see then , That Generality is no plea. We must not follow a multitude to doe evill , we must not follow the streame to doe as the world doth , will any man reason thus ; Now there dye so many weekely of the plague , it is no matter whether I goe : I will goe now into any place without any respect to my company , & c ? Will he not reason on the contrary : Therefore I will take heed , J will carry preservatives about me , and looke to my company . Selfe-love will teach a man to reason so , The Infection is great , therefore I will take the more heed . And will not spirituall wisedome teach us , the more spreading and infectious sinne is , the more heed to take ? When all flesh had corrupted their way , then came the flood . Generality of sinne makes way for sweeping judgements that takes all away . Therefore we have more reason to tremble , when the infection of sinne hath ceazed upon all , when no man repents of his wickednesse ; a man should resolve , surely I will come out of such company , as we see Lot departed out of Sodome , and David in his time , was as a Pelican in the wildernesse . I will rather goe to Heaven alone then goe to hell and be damned with a multitude . Multitude is no plea to a wise man. Shall we thinke it a meanes to increase danger in worldly things , and shall we thinke it a plea in spirituall things . It hath beene the commendation of Gods children that they have striven against the streame and been good in evill times , Redeeme the time : because the dayes are evill , saith the Apostle . A carnall Christian saith , does as the rest doe : but saith David , Mine eyes gush out with rivers of waters , because men keepe not thy Law. Doe not feare that you shall passe unrespected if you be carefull to looke to your selves this way ; If there be but one Lot in Sodome , one Noah and his family in the old world , he shall be looked to as a Jewell among much drosse , God will single him out as a man doth his Iewels , when the rubbish is burnt . God will have a speciall care to gather his Iewels . When a man makes conscience of his waies in ill times and ill company , God regards him the more for witnessing to his truth and standing for , and owning his cause in ill times , it shewes sincerity and strength of grace , when a man is not tainted with the common corruptions . No man repented . What was the cause of all this , that they were thus unrepentant , and that generallly No man said What have I done ? The did not say in their hearts and tongues , What have I done ? they were inconsiderate , they did not examine and search and try their waies . Here we see First , that a man can returne upon himselfe , he can search and try his owne waies , and cite and arrest , and arraigne himselfe , What have I done ? This is a prerogative that God hath given to the understanding creature , the reasonable soule , it can reflect upon it selfe , which is an act of judgement . The bruit creatures looke forward to present objects , they are carried to present things , and cannot reflect : But man hath judgement to know what hee hath done and spoken , to sit upon his owne doings , to judge of his owne actions . God hath erected a tribunall in every man ; hee hath set up conscience for a register , and witnesse , and judge , &c. there are all the parts of judiciall proceeding in the soule of man. This shewes the dignity of man , and considering that God hath set up a throne and seate of judgement in the heart , we should labour to exercise this judgement . Secondly , God having given man this excellent prerogative to cite himselfe , and to judge his owne courses , when man doth not this , it is the cause of all mischiefe , of all sinne and misery . Alas ! the vile heart of man is prone to thinke , it may be God hath decreed my damnation , and he might make mee better if he would . But why dost thou speake thus ? O wicked man , the fault is in thy selfe , because thou doest not what thou mightest doe , hath not God set up a judgement seate in thy heart to deliberate of thine owne courses whether thou dost well or ill ? and thy owne conscience ( if thou bee not an Athiest and besotted ) tells thee thou dost ill , and accuseth thee for it . An ordinary swearer , that by Athiesticall acquaintance , and poysonfull breeding is accustomed to that sinne , if he did consider , what good shall I get by this , by provoking God , who hath threatned that I shall not goe guiltlesse , and that I shall give an account for every idle word , much more o● every idle oath , the consideration of this would make him judge , and condemne himselfe , and repent and amend his waies . The exercising of this judgement , it makes a mans life lightsome , he knowes who he is , and whether he goes , it makes him able to answer for what hee doth at the judgement seate of God , it makes him doe what he doth in cofidence , it perfects the soule every way . Againe , whatsoever we doe without this consideration , it is not put upon our account for comfort , when we doe things upon judgement , it is with examination whether it be according to the rule or no. Our service of God is especially in our affections , when wee joy and feare , and delight aright . Now how can a man doe this without consideration ? For the affections , wheresoever ▪ they are ordinate and good , they are raised up by judgement ; they are never good but when they are regular and according to judgement , when judgement raiseth up the affections , and we see cause why we should delight in God , and love him , and feare him more then any thing in the world , they are then an effectuall part of divine worship : But else they are flat and dead , and dull , if we waken them not with consideration . The heart followes the judgement , the braine and the heart simpathize , when we see cause and reason to love and feare , and worship God , we must love God with all our mind , that is , with our best understanding , we must see reason why we doe so . Therefore let us labour to use our understanding more this way . Is our understanding and judgement given us to plot for the world , to be judicious for the things of this life onely ? No , but to be wise for the maine end , to glorifie God , to save our soules , to get out of the corruption of nature , to maintaine our communion with God every day more and more . The end of our living in the world is to beginne Heaven upon earth : So to live here , as that we may live for ever in Heaven , whatsoever is done in order to this end is good , but nothing can be done to this end but upon due consideration . Let us improove our judgements for that end they are principally given us , not for particular ends , to get this or that mans favour , to get wealth , &c. but to use all as they may serve the maine : we know not how short a time we shall enjoy these things , and further then they serve for the maine , wee shall have no comfort of them ere long . Our projects should be to gaine glory to God , and to bring our selves and others to Heaven , there is excellent use of this consideration , this way it is one maine way to repentance , we see here , No man repented , because no man said , What have I done ? Now if we would practise this duty , we must labour to avoid the hinderances . The maine hindrances of this consideration are 1. The ra●e of lusts , 1 that will not give the judgement leave to consider of a mans wayes , but they are impetuous , commanding , and tyranous , carrying men ( as we shall see in the next clause ) As the horse rusheth into the battell : We see many carried to Hell that never enjoyed themselves : but are alway under some base pleasure , when the Divell hath filled them with one pleasure , then they project for another , and never take time to say , What have I done ? Oh the tyran●y of originall corruption ! Jf wee had in our eye , the vile picture of out nature , that carries us to things present , to profits , and pleasures , and gives us not liberty and leisure to bethinke our selves , would wee doe as wee doe ? Alas wee see some men so haunted with their lusts , that they cannot be alone , they cannot sleepe , and when they are awake they must have musicke , as that King when hee had massacred a world of men , hee could not be quiet a whit , conscience raged so . When men follow their pleasures , they rob them of themselves . Therefore they are said in Scripture to be mad men , and fooles without wit , they are so taken up with the rage of their lusts that they have not liberty to enjoy themselves , they have no time for consideration . 2 And then another hinderance is too much businesse ; when men are distracted with the things of this life : they are overloaded with cares , with Martha's part , and so neglect Maries part , this makes men toile , and droile for the vvorld , and never consider vvhere they are , nor whether they goe , hovv it shall be with them vvhen they goe hence , hovv the case stands vvith them before God , whether they be gotten out of the cursed state of nature that vve are all borne in ▪ they never thinke of this : but all the marrovv , and strength of their soules is eaten out with the world . Those that in their youth followed their lusts , when they come to yeares , are taken up with the world and slight religion : their mindes are imployed , how to get the favour of this man , and that , and so have not leasure to consider what will become of their soules : Therefore too much distraction with the things of the world is joyned with drunkennesse . Bee not overcome with the cares of this life , with surfetting and drunkennesse saith Christ. Then , 3 it is a secret and hard action , because it is to worke upon a mans selfe . It is an easie matter to talke of others , to consider other mens waies ; You shall have mens tongues ready to speake of other men , they doe so and so , and thus they feede themselves with talking of other men , and in the meane time neglect the consideration of their owne state . And againe , it is a plausible thing ; hee that talkes of other mens faults , gives an intimation that he is innocent , ( and he had neede be so ) It is easie , and plausible , men glory in it , it feeds corrupt nature to talke of other mens faults : But to come home to a mans selfe , that is a hard thing , it is without ostentation or applause , the world doth not applaud a man for speaking of his owne faults . Men are not given to retired actions , they care not for them , unlesse they have sound hearts , and this being a retired action that hath no glory nor credit with it , men are loath to come to it . 4 Then againe it is not onely hard and secret , but this returning upon a mans selfe , it presents to a man a spectacle that is unwelcome . If a man consider his owne waies , it vvill present to him a terrible object . Therefore as the Elephant troubles the vvaters that he may not see his owne visage : so men trouble their soules that they may not see vvhat they are , they shall see such a deale of malice and selfe-love , and feare , and distrust that they would not have others in the vvorld to see for any thing : but it is good to see it : For repentance and consideration it is physicke , it is sharpe but vvholesome : It is better to have the physicke a day , then to have the sicknesse and disease all the yeare ; so this consideration and repentance though it be sharpe , yet take it downe : for it will prevent Gods eternall judgement , as the Apostle saith , If wee would judge and condemne our selves , we should not be condemned with the world . What an excellent thing is this that vve may keepe sessions in our owne soules , and so need not be called to Gods assises ? Men are called to that , because they slubber over , and neglect this : Men will not keepe this sessions in their owne hearts ( vvhich they might doe , not onely quarterly , but daily ) and thereby they make vvorke for God ; is it not better now to unrip our consciences by consideration and repentance , then to have all ripped up then vvhen the Divell shal stand by to accuse us , who will say this vvas done by my instigation , and it is so , and our owne consciences shall take part with the Divell and accuse us also ? It will be little for our ease to make God our judge , we might save the labour by putting conscience to its office now , to examine our wayes every day , especially now when God calles for it by his judgements , repentance is the covenant of the Gospell , and repentance depends upon this consideration , so much for that , No man repented him of his wickednesse , saying , what have I done ? But did they stay here ? No ; it followes , Every one turnes to his course , as the horse rusheth into the battell . Every one hath his course , his way , whether good or evill , the course of a wicked man , it is a smooth way perhaps , but it is a going from God , it leades from him , and where doth it end ? ( for every way hath its end ) Jt is a going from God to hell , there all the courses of wicked men end . Examine then where thy course begins , and where it ends , from what thou walkest , and to what , whether thy course aime . Consider where thy speeches , and actions are like to end . The specification and denomination of our waies to bee good or evill , is especially from the end . The wicked they take their courses , smooth wide courses , the broad beaten way , where they may have elbow-roome enough , though it end in Hell , and destruction : but the wicked and their waies are both hated of God ; otherwise it is with Gods children , they may sometimes step into ill waies , but they have not an ill course , and God doth not judge a man by a step , but by his course and way : Therefore consider what is the tenour of thy life , is thy way good ? Oh it is an excellent thing to be in a good way ! For a man every day to repent of his sinnes , to make his peace with God , to practise the duties of Christianity in his generall calling , and in his particular calling to call upon God for a blessing . Such a mans way is good , it hath a good end . Perhaps hee may step out of his way by the temptations of Satan , but that is not his course . The best man in the world for , a passion on the sudden may step into an ill way , as David , when he determined to kill Naball but it was not Davids way , therefore we see how soone he was put off with a little counsell , and how thankefull he was . Blessed bee the Lord , and blessed be thou , and blessed be thy counsell , &c. his way , and course was another way . And so on the other side the wickedest man in the world may set a step in a good way for a fit , a very Saul may be amongst the Prophets and speake excellently and divinely ; but all this while he is out of his way , his way is a course of wickednesse , to which therefore he will soone betake himselfe againe , as it is heere said of these men , They turned to their owne courses , As the Horse rusheth into the battell . Here it is comparatively set downe , If you would see how the horse rusheth into the battell , it is lively and divinely expressed , Iob. 39.19 . by God himselfe . Hast thou given the horse strength ? hast thou cloathed his necke with thunder ? Canst thou make him affraid as a Grashopper , the glory of his nostrils is terrible , he pa●eth in the valley and rejoyceth in his strength , hee goeth on to meet the armed men . Hee mocketh at feare , and is not affrighted : neither turneth hee backe from the sword . The quiver ratleth against him , the glittering speare and the shield . He swalloweth the ground with fiercenesse and rage : neither believeth he that it is the sound of the trumpet . He saith among the trumpets ha ha ; and he smelleth the battell a farre off , the thunder of the captaines and the shouting . There you have an excellent description of this creatures fiercenesse ( the wit of man hath not such expressions ) and how he rusheth into the battell , God to abase wicked men , compares them here to the horse , not for that which is good in him , but for their violence in ill courses ; they rush into them , as the horse rusheth into the battell . Now the horse rusheth into the battell , 1. Eagerly , ( as you see him described in the place of Iob ) and 2. Desperately , he will not be pulled away by any meanes , and then 3. Dangerously : For he rusheth upon the pikes , and oft-times falls downe suddenly dead , he regards not the pikes nor guns nor nothing , but rusheth on in the danger . Heerein wicked men are like unto the horse , going on in their course eagerly , 1 desperately , dangerously , 1. They go on eagerly , it is meate and drinke unto them , They cannot sleepe untill they have done wickednesse . They plot and study it , it is their delight , they are not in their element , but when they are talking wickedly , and corruptly , or deceiving , or satisfying their desires , the ambition and lusts of their corrupt nature . They can no more live out of these courses , then the fish can live out of the water : therfore they goe eagerly upon them . 2 And as they goe eagerly , so desperately , and irreclaimably too , nothing will restraine them , no thornes , nor troubles that can lye in their way ; though God hedge in their wayes with thornes they breake thorow all : Even as Balaam , hee would goe on though there were a sword drawne before him , hee was more brutish and unreasonable then his poore beast , the very sword of the Angell could not moove that covetous wretch to goe backe . So it is with every wicked man , he goes on desperately , nothing will keepe him backe , and reclaime him : though God take many courses to doe it , by his Ministers , Magistrates , by the motions of his Spirit , by his judgements threatned , by judgements executed upon others , and upon themselves sometimes , yet they are so eager upon their sins , all this will not beate them off : they love their sinnes better then their soules : nor is it onely open riotous persons that thus rush into sinnes , but civill rebellious persons also , that blesse themselves in their wayes , and it may be , live as irreligiously as the other . Take a covetous or an ambitious man , hee sacrificeth all to get such a place , &c. Such a man mockes Christ , ( as the Pharisees mocked him , notwithstanding all his good Sermons and miracles ) hee goes on desperately , nothing will hold him , hee breakes through all barrs and oppositions , he cracks his conscience , grieves the good motions of the Spirit , despiseth good counsell , and will venture upon the outward breach of lawes sometimes , rather then he will be defeated of his designes . And as they goe eagerly and desperately , 3 so dangerously too , for is it not dangerous to provoke God ? to rush upon the pikes ? to runne against thornes ? Doe you provoke me to jealousie ( saith God ) and not your selves to destruction ? No ; they goe both together , if you provoke me to anger , it will bee to your owne ruine . In Levit. 26. God will walke stubbornely to them as they have done to him ; and he will be froward with the froward , Psal. 18. Those that are rebellious sinners , whom no bonds will hold , no counsell , that breake all lawes , as the man possessed with the Divell brake his chaines , the time will come that when God executes his wrath he will bee too good for them , the Divell will be too good for them , hell will be too good for them , conscience will teare them in pieces , and the judgement of God will seize on them . The way of wicked men is a wretched , a desperate , and dangerous course : thou art stubborne against God , and he is so against thee : he will doe to thee as thou doest to him . Who are we , are wee stronger then God ? Carelesse atheisticall persons thinke they are : tush , they can wind out well enough : but they will finde it otherwise : Doe wee provoke the Lord to jealousy , are wee stronger then he , saith the Apostle ? let us lay this to heart . We see heere againe how sinne hath cleane defaced the Image of God in man. Man being in honour , hee would become like God ; he was weary of his subordination , hee would be absolute , and because he would be like God , God made him like the beast , and it is worse to be like the beast then to be a beast : for the beast in his owne condition followes the instinct of nature : but to be like a beast , is for a man to unman himselfe , to degrade himselfe to a baser condition then God made him in , and when a man doth this , hee is either in malice like the Divell , or in licentiousnesse as the beast is , he is alway like the Divell or a beast till hee be a new creature . And that our nature is come to this , we are beholding to our owne yeelding to Sathan and his counsell , wee rush as the horse into the battell ; therefore let us beware of this . Bee yee not as the horse and mule , &c. saith David , Psal. 32.9 . Who would not labour to be in a better condition ? to be a new creature , to be changed by the powerfull ordinances , and Spirit of God ? so much for that briefly ; come wee now to the last clause , Yea the Storke in the Heavens knoweth her appointed times , and the Turtle , and the Crane , and the Swallow observe the time of their comming , but my people know not the judgement of the Lord. Here is another expression comparative , or rather superlative ; hee compares them to the Storke , and Turtle , the Crane , and Swallow , and prefers these poore creatures , in wisedome and providence , as going before men : But my people know not the judgement of the Lord : There needes no great explication of the wordes , [ Iudgement ] is directive , or corrective . The directive is the Law of God ; setting downe Gods judicious course , This you shall doe , or if you doe not this you shall be punished . When we obey not Gods directive course , we meete with his corrective : for judgement is the stablishing of judgement : judgement of correction is the stablishing of judgement of direction . Gods Lawes must be performed , they are not skare-crowes ; if wee avoid the one , wee shall runne into the other : if we doe not meete him in the judgement of his directive law , wee must be met with in his law corrective , ( if we be good men , ) or destructive if we be bad men . Now here ( J take it ) he meanes especially the judgement of correction , the time of visitation , it was a dangerous time ( as it is now among us , ) they were already under severall heavy judgements , as famine , &c. ( wee see in the next verse , there was no vines , no grapes , &c. all failed . ) And besides , a farre heavier judgement was ready to come upon them , they were ready to be carried into Babylon , and they knew not the judgement of the Lord. [ They knew not ] that is , they did not make use of it : for in divinitie , thinges are not known when they are not affected . God knoweth all things , but when hee doth not affect and delight in us , he is said not to know us : so wee are said not to know , when vve doe not affect and make use of things . They know not the judgement of the Lord. They were not ignorant , hee had told them of vengeance , he had told them that they should be carried into captivity : but they made not that use they should of it , therefore they are said not to knovv it . So the old world ; it is said they did not knovv of the flood : certainely Noah had told them of it : but vvhen they made not a right use of it , but went on brutishly , they knevv it not . Jt is all one not to knovv it at all , and not to make use of it . Wicked men thinke they knovv God , and they knovv religion vvell enough : I , but what use do they make of it in their particular course ? that which vve doe not use , vve doe not knovv in religion . Jf ill be discovered , and be not avoided by thee , thou art a brutish sencelesse creature , ( thou dost not know it ) and so thou shalt be dealt with . They know not the judgement of the Lord , that is , They vvill not knovv it , it was affected ignorance . The words being thus unfolded , here first vve see , That God confounds the proud disposition of wicked men by poore silly creatures , the Crane , the Turtle , the Swallow and the like . What their wisedome is we see by experience : in winter to fly from hard and cold parts to those where there is a Spring , They are here in the moderate season , and when the Summer is gone , they goe to a more moderate aire , where they may live better . For the life is the chiefe good of such poore creatures , and their happinesse being determined in their life , they labour to keepe that : they have an instinct put in them by God to preserve their being by remooving from place to place , and to use that that may keepe life . Now man is made for a better life , and there be dangers concerning the soule in another world , yet he is not so wise for his soule and his best being , as the poore creatures are to preserve their being by the instinct of nature . When sharpe weather comes they avoid it and goe where a better season is , and a better temper of the aire : but man when Gods judgements are threatned and sent on him , and God would have him part with his sinfull courses , and is ready to fire him , and to force him out of them : yet he is not so carefull as the creatures ; He will rather perish and die , and rot in his sinnes , and settle upon his dregs , then alter his course : so he is more sottish then the silly creatures , he will not goe into a better estate , to the heate , to the Sunne-beames to warme him , he will not seeke for the favour of God to be cherished with the assurance of his love , as the poore creature goeth to the Sunne to warme it till it be over hot for it . Man should know what is good and what is evill : the new creature doth so : for with the change of nature , there is a divine wisedome put into the soule of a Christian , that teacheth him what is good and what is evill , that he may be carefull to avoide the evill : that he may discerne of things that differ : that he may say this is good for my soule , and all the world shall not scoffe me out of that that I know to be good with their prophane jesting , they shall not drive me from that is good , & for courses that are ill , they shall not draw me with all their allurements , I know what belongs to the good of my soule better then so . It should be thus vvith Christians , to be vvise for their spirituall being , as the poore creatures , the Storke and the Crane , and the Turtle are to preserve their poore life here with as much comfort as they can . God takes out of the booke of nature things usefull to insert them into his divine booke : because now no man shall be ashamed to learne of the creatures . Now since the fall man must learne of the poore creatures , and such a dunce is man , it is well for him , if he can learne of the Ant , and Crane and Turtle , and therefore doth God take lessons out of the booke of nature , and put them into his booke , to teach us to furnish our selves with divine mysteries , and instructions from the creatures . And indeed a gratious heart will make use of every thing , and have his thoughts raised with them : As the Prophet Ieremy here , he shames them by the example of the creatures . But of this by the way . The thing most materiall ( with which I will end ) is this . That God after long patience hath judgements to come on people , and it should be the part of people to know when the judgement is comming . There is a season when God will forbeare no longer in this world . They know not the judgement of the Lord , the meaning is not in hell ; though that may come in , that is implyed in all , but they know not the judgement of the Lord , that is , they know not the judgements that are comming . When judgements are comming God opens the hearts and understandings of his people to know them : as there is an instinct in the creatures to know when there will be hard weather . But how shall we know when a judgement is neare hand ? 1 By comparing the sinnes with the judgements : if there be such sinnes that such judgements are threatned for ; then as the thred followeth the needle , and the shadow the body , so those judgements follow such and such courses . For God hath knit and linked these together , all the power in the world and hell cannot unlinke them , sin and judgement : judgement either correcting us to amendment or confounding us to perdition God therefore having threatned in the Scriptures such judgements to such sinnes , if we live in such and such sins , we may looke for such judgements . Thus a wise man by laying things together , the sins with the judgements , though he cannot tell the particular , yet he may know that some heavy judgement is at hand . 2 Againe , there is a nearer way to know a judgement , when it hath ceazed on us in part already : he that is not brutish and sottish , and drunke with cares and sensuality , must needs know a judgement when it is already inflicted , when part of the house is on fire : Wee see judgement hath ceazed now on the places where we live , and therefore we cannot be ignorant of it . 3 Againe , we may know it by the example of others , God keepes his old walks : Therefore it is said , As it was in the daies of Noah , so shall it be when the Sonne of man comes : they were eating and drinking and marrying , and knew not till the stood came and tooke them away . God will be like himselfe , if sinners be like themselves , he will not change , if they change not , but will deale alike with them in his judgements as he hath dealt with others . What ground have we to hope for immunity more then others ? We may rather expect it lesse ; because we have their examples , and so they wanted those examples to teach them which wee have . In Ieremy 7.12 . ( saith God ) Consider , looke to Shilo , and see what I did there , so will I doe to you . So likewise the judgements on Hierusalem are a fearefull spectacle for us . These and other examples may helpe us to judge of our condition in regard of approaching judgements . Againe , 4 generall security is a great signe of some judgement comming . Jn the daies of Noah there was a generall sensuall security , notwithstanding the Prophet fore-told them of the deluge , they were eating , &c. and knew not till the flood came and tooke them away . So likewise if we eate and drinke and marry and build and be negligent and carelesse of making our peace with God , especially when warning is given us , it is a signe that some judgement either personall on our selves , or generally on the place we live in will come upon us : there is never more cause of feare then when there is least feare . The reason is , want of feare springs from infidelity ( for Faith stirrs up Fearefullnesse and care to please GOD , By Faith Noah mooved with feare , or reverence , builded the Arke ) it proceeds from infidelity not to bee afraid when there is cause . Againe where there is no feare , there is no care : So the roote of the want of feare is infidelity , and the spring that comes from it is carelesnesse , which alwaies goes before destruction ; When men care not what becomes of them , if God be pleased so it is , if judgement come , so it is , the care is taken , When men thus say , peace peace , then commeth destruction . It is a terrible thing for a State or a Citty , or a particular person to be carelesse : for the life of a Christian it is a watching as well as a warring condition , he must be alway on his guard ; therefore hee must not bee carelesse , and say peace , where God speakes no peace . 5 Againe vve may know that some judgement is comming by the universality and generality of sinne , vvhen it spreads over all . When there is a generall infection of sinne , vve may vvell feare the infection of the aire : sinne hath infected the soules of men , therefore no vvonder if God in the plague have a hand in infecting their bodies . We see here before the Prophet threatned this destruction , there was a generality of sinne . In the 10. verse of this Chapter , he cryes out against the covetousnesse and false-dealing of the Priests and Prophets and men of all estates : And so also Chap. 5. verse 4. The poore they were naught , they were poore in grace and goodnesse as well as in condition , Then saith he , I will see if there bee any goodnesse in the great ones , I will get me to the great men , verse 5. they have knowne the way of the Lord , and the judgement of their God : but they have broken the yoke and burst the bonds . When poore and rich , great and small , when all are sottish and brutish , when all flesh had corrupted their waies , as it was before the flood , then judgement must needs come : surely generality of sinne makes vvay for generality of judgement ; as the deluge of sin made vvay for the deluge of water . So the overflow of sinne will make vvay for a flood of fire , God will one day purge the vvorld vvith fire . But now for particular sinnes whereby we may know vvhen judgement is comming , 1 these they are , first Injustice and formality in Religion ; vvhen men are generally unjust , destruction is neare , and indeed how can a Christian soule looke upon mens courses abroad ; in these regards , but he shall weepe in secret ; Is there not a generall injustice ? Will not men get any cause so they have a good purse ? Is not innocency trodden downe oft-times ? 2 And so for Religion , it is generally neglected ; indifferency and formality they are the sinnes of the times . Here is a sweet progresse ! In Queene Elizabeths time vve began vvith zeale and earnestnesse ; but now vve begin to stagger whither Religion is the better , we vvill joyne and put them together that God hath put an eternall difference betvveene , Light and darkenesse , Is this our progresse after so much teaching to put off God vvith formality and deny the povver ? Againe , another particular sinne foreshewing judgement , is persecution of Religion and religious men . When God is worshipped with conscience as he should be , what imputations are laid on it . I neede not speake , the world knowes vvell enough ; Can God indure this , when conscience of his service shall goe under the brand of opposition ? God is much beholding to the times , vvhen there is nothing so heartily hated as that . There are many things loathsome , as deboishnesse , &c. But vvhat is so eagerly , and heartily hated as the povver of godlinesse ? that vvhich they have beene knowne to doe for conscience , hath beene matter of reproach , and ruine almost to many men . If a man vvill not prostitute his conscience to a creature , to make an Idoll of him , to set him highest , if he will not be buxome , and cracke his conscience for a creature , he is scarce thought fit to live in the world ; vvill God suffer this , if these things be not amended ? If any thing be good in Religion , the more the better , the more exact Christian the better . Exactnesse in other things is best : Is to be best in the best naught , when to be best in that which is not so good carries away the commendations ? In 1. Thessa. 2. The wrath of God is come on them to the utmost ; God they hate and they are contrary to all men . This is a forerunner of destruction , the spitefull opposing of goodnesse : God will not endure it long . And so when men will goe on incorrigibly in sinne ( as these here , They rush as the horse into the battell ) when they will not be reclaimed , it is a fore-runner of destruction . Alas ! the Ministers of God strive with men , but they breake off the cords , and cry , tush they are silly men shall we yeeld to them ? Wee know what is for our gaine and profit and credit in the world better then so ; Let us looke to that , and not be hampered in these religious bonds ; No , we are wiser then so . Thus when men are incorrigible and account the wisedome of God starke folly , it is a signe of destruction . There is an excellent place for this , Ezekiell 24.12 , 13 , 14. She hath wearied her selfe with lies , and her great scum went not out of her , shee would not have her filthinesse taken from her . In thy filthinesse is lewdnesse : because I would have purged thee , with the Word and the preaching of judgements , and thou wouldest not be purged ; therefore thou shalt not be purged til thou die , untill I cause my fury to rest upon thee , I the Lord have spoken it , it shall come to passe , I will do it . When God goes about to purge us by his word , and we wil not amend our waies , we vvill not stoope , but strengthen an Iron sinnew , and a whores forehead . We will not be purged , nay ( saith God ) thou shalt not be purged til J purge thee out of the vvorld to hell , till my fury rest on thee , i the Lord have spoken it , it shal come to passe . There is another notable place , Prov. 29.1 . He that is a man of reproofe , that is , a man that is sermon proofe , that is often reprooved and yet carryes himselfe impudently and hardens his heart , and stiffens his necke , he shall suddenly be destroyed , he doth not meane but that he had warning enough : but because after long warning he hardens his necke , he shall suddenly be destroyed , when he lookes not for it , and that without remedy . There is the same phrase in 2. Chron. ult . 16. There was no remedy , when they did not regard Gods Ministers , that directed them the way to Heaven , but would live in rebellion against the meanes of salvation , then saith God , there was no remedy . God sent his messengers betimes , and had compassion on his people , he would not have had them perish : They trifled with him and mocked his messengers , accounted them weake men , they despised his Word , and misused his Prophets , and then the Lords wrath rose against his people , and there was no remedy . So when people are as those here in the text , that they rush as the horse into the battell , that they are Sermon-proofe , that when every Sermon they heare , as the hammer on the Smiths anvile , makes them harder and harder ( as Moses speaking to Pharoah increased the hardnesse of his heart ) it is a signe of destruction . Now whether it be so or no , I leave it to your particular consciences , we that are Ministers tell you of your filthinesse , of your profaning the Name of God , and contempt of Gods Word ; Whether have we gained upon you or no ? Who hath left an oath ? Who hath left his wicked courses and entered into a nearer communion with God for all our teaching ? Blessed is that man ; It is a signe God will not destroy him ; it is a signe that in the generall visitation God will regard that man. But alas we may almost complaine with Ieremy in this Prophesie , Iere. 5.1 . Where he runnes up and downe to seeke a man. Alas ! They are very few , they are thicke sowen but come thinne up that obey the ordinance of God. It is some comfort that men will submit to the ordinance , that they will come to heare , some good may be learned , it is better then to keepe out of the compasse of Gods law ( as those men doe that pretend they can reade Sermons at home , and so will teach God a course to bring men to Heaven ) there is hope of men when they submit to Gods ordinance : But I beseech you , how are you affected now for the present ? How doe you come now into the presence of God ? If you will not amend , and resolve to enter into a new course ; He that is often reprooved and will not come in , judgement will come suddenly on him , without all remedy : And it is good it should be without remedy : Because it is without excuse , you cannot pleade , and say that there were not Prophets among you . If the Heathens were hardened and given up to destruction , The wrath of God is revealed from Heaven against them , because they lived in a course of rebellion against the light of nature , shall you that have the light of nature , and the word of God , and the motions of his Spirit too , thinke to live in rebellion , and not be accomptable for it ? It shall be easier for them that never heard of the word of God ; where God hath magnified his mercy , he will exalt judgement , those that are l●ft up to Heaven in priviledges , shall be cast downe to hell . Woe unto thee Capernaum , &c. The more in priviledges , the more in judgement , if they be abused . Againe , another particular sin whereby wee may discerne a judgement comming is , unfruitfulnesse under the meanes ; as the fig-tree when it was digged and dunged , and yet was unfruitfull , then it was ●eare a curse . Jn Heb. 6. the groud that is tilled , and manured , and hath the raine falling on it , it is then neare unto cursing if it bring not forth . Perhaps a Heathen , a Pagan , if hee were under the meanes , would bee fruitfull , therefore there might be hope of him : but those that are under the meanes ▪ under the Sun-shine of the Gospell , under the influence of it , the Spirit working on their hearts , and yet they live in the sin of unfruitfullnesse ▪ it makes way for judgement . The axe is laid to the roote ; when men are taught , then the instrument of vengeance is laid to the roote , and downe they goe if they bring not forth good fruit . Sinnes of omission ( when that all hath beene taught ) are sufficient to bring a man to judgement . At the last judgement , you have not visited me in prison , you have not releeved the poore , &c. will be evidence enough to cast a man into hell . And the like may be said of the omission of other duties : when a man is called to place , when he hath opportunity to doe good , hee hath a price in his hand , and yet hath no heart to lay it out to his power . God hath made him a steward , and yet he is unfruitfull , and labours to undermine and ruine the state of others ? What can such a man looke for , but the judgement of God to light on him first or last ? if not present judgement on his body , yet to be given up to hardnesse of heart , and so to hell , which is worst of all . Nay more , decay in our first love is a forerunner of judgement ; when we love not God as we were wont , In Rev. 3. I will take away thy Candlesticke , because thou hast left thy first love . Is there not such a plenty , and depth in good things , especially of the Gospell , whereby our sinnes are pardoned , and grace is given ? is there not that sweetnesse in them , whereby to gaine our love more and more ? Is there not a necessity to renew our peace ? Why should we decay in our love ? The things of the Gospell are so excellent , and so necessary , that when God sees them undervalued , it is a forerunner of judgement , let us take heed of decay in our affections . When there is no zeale for the truth , it is an ill signe . Jt is a good signe for the present that God hath some blessing for us , that now in our publique meetings , there is regard to Religion , and that in the first place , there is some zeale for the cause of God against those that would wrong the cause of Religion , wee have some cause to hope in respect of that . And let every one labo●r to stirre up the Spirit of God , and study how he may doe , and receive good , and be fruitfull , and warme in his affections , considering what excellent blessings we enjoy in the ●ospell . What is the glory of the kingdome we live in above Pop●ry ? our religion that wee have , the sun-shine of the Gospell ; now the riches of Christ are unfolded , wee have the key of Heaven , Heaven opened , what glorious times are those ? The glory of the times is the manifestation of the Gospell , and shall we grow in the decay of our love ? ●s there ●ot cause to grow in love to the Gospell , when God hath taken it from others , and hath given ●● to us ? Now Jdolat●y is where true Religion was , and the Masse is said , where God was religiously worshipped in other places , and countries ; Shall God deale so with us , and shall we not be in love with that truth ? Since we have had the truth , what peace , and plenty have we had ? And if ever we loose it , it will goe with other things : if God take away the truth , away goes our peace and prosperity ; he will not take it away alone ; it came not alone , and he will not take it away alone . Doubtlesse it must needes make way for judgement , when our love to so precious a jewell as the Gospell , shall beginne to die and decay , when we shall begin to slight and disregard it . And so for any particular man that hath had good things in him , if they now begin to decay it is an ill signe that God is fiting him for judgement . Well , but what shall we doe when judgements are comming ? Wee see judgements are like to come , nay are in part come , the Plague of pestilence hath ceazed on us already ; and then warre is threatned , and that by enemies that have beene foyled before : Foyled enemies are dangerous enemies if they bee proud ; Now wee have proud enemies that have beene foyled , and Idolatrous withall , and what mercy can wee looke for from them ? God fought against them for us from Heaven in some measure , and they being cruell provoked enemies are the lesse likely to shew any mercy . God is indeed so mercifull to us yet , that he hath taken us into his owne hands , rather then to give us up to the malice and fury of Idolatrous enemies . But yet those that can lay things together and consider the times ; they shall see there is more cause of feare then is taken to heart . Well and in this case what shall we doe ? First in the interim betweene the threatning and the execution ( there are some judgements in the cloud , 1 and the storme seemes to hang o●ver us , and the sword of the pestilence is drawn over our heads by the destroying Angell , though he hath not yet striken us in our particular , now in the time betweene the threatning and the execution ) Oh improove it , make use of this little time ; get into Covenant with God , hide your selves in the providence and promises of God , make your peace , deferre it no longer . 2 And secondly , mourne for the sinnes of the time , that when any judgement shall come you may be marked with those that mourne . Take heed of the errours and sins of the times , least when a judgement comes you bee swept away in the generall judgement : but let us rather have our part with those that mourne , that God may give us our lives for a prey . 3 And thirdly , be watchfull , practise that duty ; we have the plague to put us in minde of it , besides the threatning of dangers by enemies abroad : if we will not watch now and stand upon our guard , when will we ? Let us be watchfull to doe all the good we can , to bee fruitfull , to be good stewards , to have large hearts . The time may come that we may be stripped of all , and we know not how soone , having but a little time , let us doe good in it , study all opportunities in these times , roufe up our sluggish soules . Feare it is awaking affection . Iaakob , when his brother Esau was ready to ceaze on him , he could not sleepe that night : We know not how soone the hand and arrow of God may strike us ( besides other judgements ) let us shake off Security , and doe every thing we doe sincerely to God. We may come to God to make our account , we know not how soone , let us doe every thing as in his presence and to him : in our particular callings , let us bee conscionable , and carefull and fruitfull , let us doe all in our places to God , and not to the world or to our owne particular gaine : but doe it as those that must give account ere long to God. Now God threatneth us to come , and give our account , who can be secure , he shall have life for a weeke or for one day ? Wee cannot , our times are in Gods hands : we came into the world in his time , and we must goe out in his time : but now we have lesse cause to hope for long life . This is to make a right use of the judgement of God to be watchfull in this kind . And withall let us be good husbands now in the interim , betweene the threatning and the execution of the judgement let us store up comforts from the promises of God , and store up the comforts of a good life , we shall have more comfort of the meanes we have bestowed wisely then of that we shall leave behinde us . Thus if we doe , come what will , we are prepared . Many holy and heavenly men have beene visited with pestilentiall sickenesse . Hezekias was a King , and his was a pestilentiall sickenesse ; and many holy Divines of late , and other Christians have beene swept away by the sickenesse . Iunius and other rare men of excellent use in the Church . Therefore let us labour to get into the favour of God , make use of our renewing our covenant for the time to come ( that is one end of fasting now , to renew our covenants , to remake them for the time to come ) and then come what will and welcome , life or death : for there is a blessing hid in the most loathsome sickenesse and death . If wee come to Heaven , it is no matter by what way : Though the body be sowen in dishonour ( we may die of a noysome disease , that we cannot have our friends neare us , yet ) the body shall rise againe in honour . What matter ( saith Saint Paul ) If by any meanes I may come to the resurrection of the dead , by faire death , or foule death , it is no matter . And if so bee that God make not good his promise of particular protection of our bodies from contagion , &c. it is no matter : wee have a generall promise , that he will be our God , he is the God of Abraham ; the God of the dead as well as of the living . He is a God that is everlasting in the Covenant of grace , in life and death and for ever , if wee bee entered into the covenant of grace , it holds for ever . And when all other promises faile , and all things in the world faile , sticke to the maine promise of forgivenesse of sinnes , and life everlasting : When all things in the world will faile ; wee must leave them sho●tly wealth and whatsoever , what a comfort is in that grand promise , that God will forgive us our sinnes , and give us life everlasting for Christ ! Therefore when all things else are gone , let us wrap our selves in the gracious promises of Christ , and then wee shall live and dye with comfort . FINIS THE DEAD-MAN , OR , THE STATE OF EVERY Man by nature . In one Sermon . By the late Reverend and Learned Divine RICHARD SIBS , Doctor in Divinity , Master of Katherine Hall in Cambridge , and sometimes Preacher at GRAYES INNE . JOHN . 5.25 . Verily , verily I say unto you , the houre is comming and now is when the dead shall heare the voice of the Sonne of God , and they that heare shall live . LONDON . Printed by G.M. for Nicholas Bourne and Rapha Harford . MDCXXXIX . THE DEAD-MAN . EPHES. 2.1 . And you hath ●ee quickned , who were dead in trespasses and sinnes . THE matter of this excellent Epistle is , partly doctrinall , and partly exhortatory : as it was S. Paules course in all his Epistles , to lay the foundation of practise in doctrine . The heart must be mooved , but the braine must be instructed first : there is a simpathy betweene those two parts , as in nature , so in grace . The doctrinall part of the Epistle sets out the riches of Christ , ( chiefly in the first Chapter ) in regard of the spring of them , Gods eternall election . Then in this Chapter by way of comparison ; by comparing the state of grace to the state of nature . You hath hee quickned , who were dead in trespasses and sins . The dependance of this Verse , I take it to be from the 19. Verse of the first Chapter . The Apostle there prayes that the Ephesians might have the eye of their understandings opened and enlightned , that they might know ( among other things , ) what the exceeding great power of God is towards us that beleeve , According to the working of his mighty power that he wrought in Christ , when hee raised him from the dead : that they might have experience of that mighty power that raised Christ from the dead . Now here in this Chapter he saith , They were raised together with Christ , and set together with him in heavenly places . His reason is in this manner . Those that are raised up and quickned with Christ to sit in heavenly places with him , have experience of a mighty power : But you are raised up and quickned with Christ to sit in heavenly places with him : therefore you have experience of a mighty power that raised Christ : for those that are raised and quickned with Christ have experience of that power that Christ had when he was raised up . The second thing that he intends especially in this Chapter , is to shew that being raised with Christ , they are brought nearer to God , both Iewes and Gentiles , that of themselves were farre off . Now he shewes that they were raised and quickned with Christ , and brought neare to God in Christ , that they might magnifie the free grace of God in Christ ; ( all is by grace ) and thereupon to be stirred up to a suteable , comfortable and gracious life . To come to the words , And you hath he quickned , &c. They are an application of the former comfortable truths to them , you hath he quickned , &c. These words , hath he quickned , are not in the originall in this place : they are after in verse 5. When we were dead in sinnes , he quickned us : but they are put in , in the translation ; because they must be understood to make the full sence . In the words consider these things First of all , heere the Apostle puts them in mind of their former condition . And then he sets downe in particular what it was , They were dead in trespasses and sins . Then he tells them wherein they were dead , what was the cause of their death , and the element wherein they were dead , in trespasses and sins . Lastly , not in one trespasse and in one sin ; but in trespasses and sins . And then to speake a little of quickning , to take it out of the 5. verse . You hath he quickned . There is the benefit with the condition . That which Jaime at is especially to shew our estate by nature , and how we are raised out of that . I shall touch the points briefly as I have propounded them . Saint Paul here first minds them of their former condition , you were dead in trespasses and sinnes : For contraries give lustre one to another , and it magnifies grace mervailously to consider the opposite condition . Hee that never knew the height and bredth and depth of his naturall corruption , will never be able to conceive the height and breadth and depth of Gods infinite love in Iesus Christ. Saint Paul had deepe thoughts of both as ever man had ; therefore he could never enter into the argument , of abasing man , and extolling the love of God in Christ , that he could satisfie himselfe : but his spirit carries him from one thing to another , till he set it out to the full . And every one of us should be skilfull in this double mystery , the mystery of the corruption of nature that is unsearchable , there is corruption in the heart that none knows but God only : and we must plow with his heifer that carries a light into the hidden parts of the soule , and discovers corruption : there is a mystery of that as well as of the Gospell , of our deliverance out of that cursed estate from the guilt and thraldome of it . I doe but touch it onely , to shew the scope of the Apostle . Now besides the consideration of it for this end ; to magnifie the grace of God , and to understand what our former estate was the better : there are many other ends . As to stirre up our thankefullnesse , when we consider from what we are delivered , to glorifie God the more . There is no soule so enlarged to glorifie God as that soule that hath large thoughts of its estate by nature , and that estate by nature made worse by custome , our second ill nature and bondage voluntary : considering Gods mercy in delivering and freeing us from all sinnes and trespasses , this will make us thankefull indeed . And it is a spring of love to God , when we consider what great sinnes we have forgiven us● it will make us humble all the daies of our lives , and pitifull to others : but this may be handled fitter from another portion of Scripture . To come therefore to the words . Who were dead in trespasses and sins . Their condition is , they were dead ; the specification of their death , in sinnes and trespasses , and not in one , but in sinnes and trespasses . Here I might digresse and tell you a discourse of life and death at large : every man knowes by experience what they are . In a word death is a privation of life . What is life ? and whence ariseth it ? Not to speake of the life of God , ( God is life and Christ is life ) but of l●fe in us . It ariseth from the soule : first there is a soule ; and then a life from the union with that soule ; and then there is a secret kindled motion and operation outward , wheresoever life is . Life in man ( I say ) spring● from the soule : The soule h●th a double life , a life in it selfe , and a life it communicates to the body . The life in it selfe , it liveth when it is out of the body , it hath an essentiall life of its owne : but the life of the body is derived from its union with the soule , and from that union comes lively motion and operation . The spirituall life of the soule is by the Spirit of Christ , when our soule hath union with the quickning Spirit of Christ , and by Christs Spirit is joyned to Christ , and by Christ to God , who is life it selfe and the first fountaine of all life : then we have a spirituall life . The Spirit is the soule of our soules , and this spiritual soule , this Spirit in us is not idle wherever life is there is motion and operation inward and outward suteable and proportionable to the fountaine of life , the Spirit of God himselfe . So on the contrary it is with death ; what is death ? Death is nothing else but a seperation from the cause of life , from that from whence life springs . The body having a communicated life from the soule , when the soule is departed it must needs be dead . Now death ( take it in a spirituall sence ) it is either the death of law our sentence : as we say of a man when he is condemned , he is a dead man. Or death in regard of disposition ; and then the execution of that death of sentence in bodily death , and in eternall death afterward . Now naturally we are dead in all these sences . 1 First by the sin of Adam , in whose loynes we were , we were all damned ; there was a sentence of death upon all Adams rotten race , as we say damnati antequam nati , we were damned before we were borne , as soone as we had a being in our mothers wombe , by reason of our communion with Adam in that first sinne . And then there is corruption of nature as a punishment of that first sinne , that is a death ( as we shall see afterward ) a death of al the powers , we cannot act and moove according to that life that we had at the first ; we cannot thinke , we cannot will , we cannot affect , we cannot doe any thing that savours of spirituall life . Hereupon comes a death of sentence upon us , 2 being damned both in Adams loynes and in originall sinne , and likewise adding actuall sinnes of our owne : if we had no actuall sinne it were enough for the sentence of death to passe upon us , but this aggravates the sentence . We are dead in law as well as in disposition . 3 This death in law is called guilt , a binding over to eternall death : it breeds horrour and terrours in the soule for the present , which are the flashes of Hell-fire , and expectation of worse ( even of the second death ) for the time to come , which is an eternall seperation from God for ever , an eternall lying under the wrath and curse of God in body and soule ( after they are united at the resurrection ) because wee would sinne eternally if we did live eternally here : and no satisfaction being made for man after death , there must be an eternall sentence and punishment upon him , a terrible condition : if we were not afraid of the first death we should be afraid of the second death that followes , wee are all dead in trespasses and sins . Now what is the reason of it why we are dead ? First of all , the ground of it is ; by sin we are seperated from the fountaine of life , therfore we are all dead . Secondly , by sinne we lost that first originall righteousnesse which was comproduced with Adams soule : when Adams soule was infused , it was cloathed with all graces , with originall righteousnesse : the stampe of God was on his soule , it was connaturall to that estate and condition , to have that excellent gratious disposition that he had . Now because we all lost that primative Image and glory of our soules we are dead . We are dead likewise not onely in regard of the time past , but for the time to come : No man by nature hath fellowship with the second Adam , till he be grafted into him by Faith , which is a meere supernaturall thing . In these regards every man naturally is dead . Nay sinne it selfe , it is not onely a cause of death , of temporall death , as it is a curse ; and so of eternall death : of that bitter sentence , and adjudging of us to , both that we feele in terrours of conscience , and expect after . But sinne it selfe is an intrinsicall death : Why ? Because it is nothing but a seperation of the soule from the chiefe good , ( which is God ) and a cleaving to some creature . For there is no sin but it carries the soule to the changeable creature , in delight , and affection to its pride , and vanity , one thing or other . Sinne is a turning from God to the creature , and that very turning of the soule is death , every sinfull soule is dead . In these and the like considerations , you may conceave we are all dead . And you hath hee quickned , who were dead , &c. Let us consider a little what a condition this is , to be dead in trespasses and sinnes . Not to speake of the danger of the death of sentence , when a man by the state of nature lies under the wrath of God , that hanges over his head , and is ready to crush him every moment . But to speake of that death that seizeth upon our dispositions , wee are dead by nature . 1 And what doth death worke upon the body ? unactivenesse , stiffnesse ; so when the Spirit of God is severed from the soule , it is cold , and unactive , and stiffe . Therefore those that finde no life to that that is good , no nor no power nor strength ; it is a signe that they have not yet felt the power of the quickning Spirit , when they heare coldly , and receive the Sacrament coldly , as if it were a dead piece of worke and businesse ; when they doe anything that is spiritually good coldly , and forced ; not from an inward principle of love to God ( that might heate and warme their hearts : ) but they goe about it as a thing that must be done , and thinke to satisfie God with an outward dead action . 2 Againe , death makes the body unlovely , Abraham would buy a piece of ground that hee might bury his dead out of his sight , hee could not indure the sight of his owne beloved wife when shee was dead . Death takes away the beauty and the honour that God hath put upon the body , so that it is not honourable to those that behold it after death . The Image of God stamped upon the soule of man by the Spirit , it is the glory of a man : after sin it is an unlovely soule . We are all deprived of the glory of God , as S. Paul saith . 3 And not onely so ; but there is a loathsomenesse contrary to that honour that was in it before . Though all art and skill be used that may be to set out a dead body , ( with flowers , or whatsoever you will ) to please the fancy of the living : yet it is but a dead body , and the stench will be above all other sweete smells . So let any naturall man be as witty , and as learned , and as great , and as rich as you will ; or as he can be set out with all these ornaments and flowers : yet hee is but a carrion , a loathsome creature to God , if his soule be seperated from God , and inwardly cleave to the creature . If he have not a new heart , he is abhominable and loathsome to God , and to all that have the Spirit of God. A dead soule is abhominable to all Gods sences , ( the Scripture thus familiarly condescends unto us , ) hee will not behold him , hee lookes upon the proud afarre off . And hee smells no savour from their performances , the very sacrifice of the wicked is abhominable , he lookes upon them as wee doe upon a dunghill , as a loathsome thing . The prayers of the wicked are an abhomination to God , he turnes away his face from them , hee cannot indure them . And for his eares , hee will not heare the prayers of the wicked . And for feeling , he is wearied with their sinnes , as a cart is with sheaves . Nay , he is wearied with their very good actions , as it is Isa. 1.8 . Whatsoever wicked men performe it is abhominable to God , hee cannot behold them , hee cannot indure them , hee is burdened with their sinnes ; and those also that have the Spirit of God in them , as farre as they see the foulenesse of their sins they loath them . But herein a wicked man agrees with a dead body , a dead body is not loathsome to its selfe . So take a carnall man , hee pranks up himselfe , hee thinkes himselfe a jolly man , especially when hee is set out in his flowers , those things that hee beggs of the creatures , he sees not his loathsomenesse ; hee thinkes himselfe a brave man in the world , in the place he lives in : and hee hath base conceits of others , of God , and all things of God. Dead men are not loathsome to themselves , because they want sences . As in a prison , the noisome savour is not offensive to them , because they are all acquainted with it ; it hath ceazed upon and possessed their sences : So wicked men they smell no ill savour and sent one from another : because they are all dead persons , one dead man is not loathsome to another : as a company of prisoners they are not offended with the noysomenesse of one another . 4 Againe , we sever dead persons from the rest : so indeed a dead soule as he is severed from God , so ae jure , he should be severed from the company of others : there should be a seperation , and as soone as the life of grace is begun , there will be a seperation betweene the living and the dead . Let the dead follow the dead , and bury the dead , saith our Saviour in the Gospell . 5 Where bodily death is , it deprives of all sences , there is no use of any , either of the eye or tongue , &c. it makes them speechlesse : So he that is spiritually a dead man , he can speake nothing that is savoury and good of spirituall things , if he doth he is out of his element , if he speak of good things he speakes with the spirit of another man ; if he speake of the writings of other men , it is with the spirit of the writer . He cannot speake to God in praise , or to others in experience of the worke of grace , because he hath a dead soule . Put him to his owne arguments , to talke of vanity , to sweare or to talke of the times , you shall have him in his theame : but to talke of God and divine things ( unlesse it be to sweare by them and to scorne good things ) he cannot ; he is speechlesse there , it is not his theame . And as he is speechlesse so he hath no spirituall eyes to see God in his works . There is nothing that we see with our bodily eyes ▪ but our soules should have an eye to see somewhat of God in it , his mercy and goodnesse and power , &c. And so he hath no relish to taste of God in his creatures and mercies : when a man tasts of the creatures he should have a spirituall taste of God and of the mercy in him , Oh how sweet is God! A wicked man hath no taste of God. And he cannot heare what the Spirit saith in the Word , he heares the voice of man , but not of the Spirit when the trumpet of the Word sounds never so loud in his eares . These things ought not to be overmuch pressed , much curiosity must not be used in them , but because the Holy Ghost raiseth the proportion from these things , some thing must be said of them . As there is no sence nor mooving to outward things , 6 so no outward thing can moove a dead body : offer him colours to the eye , food to the taste , or any thing to the feeling , nothing mooves him : So a dead soule , as it cannot moove to good , so it is mooved with nothing , that that affects a child of God , and makes him tremble and quake , it affects not a carnall man at all . And as in bodily death , 7 the longer it is dead , the more noysome and offensive it is every day more then other : So sinne it makes the soule more loathsome and noysome daily , till they have filled up the measure of their sinnes , till the earth can beare them no longer . We say of a dead body it is heavy : so dead soules I am sure they are heavy , heavy to God and to Christ that dyed for sinne , and heavy in themselves , they sinke to earthly things in their affections , and thereby they sinke lower and lower to Hell , and never leave sinking till they be there . As the life of grace is like the Sunne when it riseth , it growes still till it come to full perfection , till it come to the life of glory : So on the contrary this death is a death that is more and more increased in the loathsomenesse and noysomenesse of it every way : so that the longer a carnall man lives the more guilt hee contracts , A child of a hundred yeares old ( as the Prophet saith ) the longer he lives the more vengeance is stored for him ; he treasures vengeance up against the day of vengeance , and it is a curse for a man in his naturall estate to live long , for he growes more and more abhominable every way . These things helpe to understand the Scripture , and therefore so far we may well thinke of them . If this be so , I beseech you let us learne to know what we are by nature ; not to make our selves in our owne conceits better then indeed wee are . We judge of our selves as we are to civill things . A man that hath naturall parts , that can discourse and understand the mysteries of law and of the state , we value men by these . Alas poore soule thou mayest be dead for all this ; what are all these abilities for ? Are they not for the spirituall life ? What is this to the life of grace ? They onely blow thee up with pride and set thee further off , and make thee uncapable of grace . If thou talke of learning ; the Divell is a better scholler then any man , he knowes matters of state and other things better then thou doest , and yet he is a Divell for all that , therefore never stand upon these things . But there is a company that are more to blame then these ; one would thinke that these have something to be proud off , that they might set themselves against God and goodnes : but there is a generation that have little in them , that yet think themselves the only men in loose licentious life , despising all , caring for none , & think it the only life to live as they list , to goe where they list , in what companies they list , to have bounds of their owne : these think themselves the onely men , when indeed they are no body ; they are dead loathsome creatures ; ( it is the mercy of God that the ground doth not sinke underthem ; ) and yet they carry themselves , as if they only were alive . Againe if we be all dead by nature , and there ought to be a separation of the living from the dead ; let us take heed in our amity and society that we converse not with naturall men too much , that have not spirituall goodnesse in them ; that we converse not with them with delight and complacency . It is a tyrannicall thing to knit dead and living bodies together , and he was accounted a tyrant that did so : surely in choosing our society , conjugall or friendly , any intimate society to joyne living and dead soules together , we are tyrants to our owne soules . Wee wrong our soules to joyne with dead persons , who would converse with dead courses , and corps ? The very creatures startle at the sight of a dead body ; nature startles at that that is dead . If wee had the life of grace ( further then the necessity of civill conversation , and the hope of bettering them forceth it upon us ) wee would have no society with those that we see are in the state of nature . What issues from them but stench ? eyes full of adultery , nothing that is pleasing can come from them ; nothing can come from all their sences but rottennesse , and stench ; what comfort can a man ( that loves his owne soule , and hath any desire to be saved ) have by intimate converse with such persons ? let them have never so good parts , they hurt more one way then they doe good another : you see wee are all dead by nature , and what this death is . But you will say there is a difference betweene naturall death , and spirituall death : for in naturall bodily death , there is no mooving ; but in this spirituall death of the soule , men have sences , and motion , &c. Jt is true , thus farre they differ ; though a man be spiritually dead , yet notwithstanding he hath feete to carry him to the house of God ; he hath eares to heare the Word of God ; he hath abilities of nature upon which grace is founded . God workes grace upon nature . Now a man living in the Church of God , that is a grace when a man hath grace to live within the compasse of the meanes : he can by common grace , without any inward change of nature , come and heare the Word of God , and when he is there he may yeeld an eare to listen , and he hath common discourse and understanding to know what is said and upon what ground , he can offer himselfe to the worke of the Spirit ; he can come to the poole ( though he be not thrust in this day , or that day ) when God stirrs the waters : this by common grace , any man living in the Church may doe . Therefore though we be all dead , even the best of us by nature : yet let us use the parts of nature that we have , that God hath given us , to offer our selves to the gracions and blessed meanes wherein the Spirit of God may worke . Let us come to heare the Word of God , Iohn 5.25 . The time is come and now is that the dead shall heare the voice of God , where the voice of God is in the Ministery , and so they shall live . As in the latter day the noyse of the trumpet shall raise the dead bodies : So the trumpet of the Word of God sounding in the eares of men ( together with the Spirit ) shall raise the dead soules out of the grave of sin . Therefore J beseech you as you would be raised up out of this death , heare the noyse of Gods trumpet come within the compasse of the meanes . As God is the God of life , and Christ calls himselfe the life and the Spirit , the Spirit of life : So the Word is the Word of life , because together with the Word God conveyes spirituall life . The Word of God in the Ordinance is an operative working Word . As it was in the creation , God said , Let there bee light and there was light : So in the Ministery it exhorts and stirres up to duty , and there is a cloathing of the ministeriall word with an almighty power , it is a working word . As when Christ spake to Lazarus , when hee stanke in his grave , he said Lazarus come foorth , it was an operative working word , there went an almighty power to raise Lazarus . Therefore though we finde our selves dead and have no worke of grace : yet let us present our selves more and more to the Ordinance of God. God will be mighty in his own Ordinance : the blessed time may come , let us waite when the waters are stirred , and take heede that we despise not the counsell of God , which is to bring man to spirituall life this way . And object not I am dead and rotten in sin many yeares , I am an old man. You know many were raised in the Gospell , some that had beene dead few daies : Lazarus was rotten and stanke . It shewes us that though a man be dead and rotten in sinne , yet he may be raised first or last , the blessed time may come , therefore waite ; never pretend long custome , and long living in sinne , All things are in obedience to God , though they have a resistance in themselves , yet God can take away that resistance and bring all to obey him . All things in the world though they be never so opposite to Gods grace , they are in obedience to his command . Therefore though there be nothing but actuall present resistance in the soule to that that is good and a slavery to the bondage of sin : yet attend meekly upon the Ordinance , God can make of Lions Lambs , he can take away that actual resistance . As Christ when he was raised , the stone that lay upon the grave was remooved : So when God will quicken a man , he will remoove the stone of long custome that is upon him ; though he have beene dead so many yeares , yet God can rowle away the stone and bid him rise up . Therefore let none despaire , God is more mercifull to save those that belong to him , then Sathan can be malicious to hinder any way . The best of us all , though we be not wholly dead , yet there are some relicks of spirituall death hanging upon us , there be corruptions which in themselves are noysome . Therefore let all attend upon the meanes , that the Spirit of God by little and little may worke out the remainders of death ; the remainders of darknesse in our understandings , and of rebellion in our wills and affections . For there bee usually three degrees of persons in the Church of God. Some open rotten persons that are as graves , open sepulchres , that their stincke comes foorth and they are prophane ones . There are some that have a forme of godlinesse that are meerely ghosts , that act things outwardly but they have not a spirit of their owne ; they have an evill spirit and yet doe good workes : they walke up and downe and doe things with no spirit of their owne . The second are more tollerable then the first in humane society ; because the other stinke and smell to common society : common swearers and prophane persons that stinke to any except it be to themselves . But the godly have this death in part ; the life of sentence is perfect , the life of justification : but spirituall life in us is by little and little wrought in the meanes , the Spirit of life joynes with the Word of life and quickens us daily more and more . A word of these words And you hath he quickned . Suteable to the * occasion . This being our estate , let us know how much we are beholding to God who hath quickned us . God quickens us with Christ and in Christ. It is a comfortable consideration . In that God hath quickned Christ and raised him from the grave , it shewes that his Fathers wrath is pacified , or else he would not have quickned him , he gave him to death , and quickned him againe , therefore we may know that he hath paid the price for us . And he quickens us with Christ and in Christ , whatsoever we have that is good it is in Christ first , That Christ in all things might have the preheminence . Christ first rose and ascended and sits in Heaven , and then we rise and ascend and sit in heavenly places with Christ , * Therefore as St. Peter saith well , in 1. Peter 1.20 . God hath raised Christ , that our faith might bee in God. If Christ had not beene raised up , our Faith and Hope could not have beene in God , that he would raise us up , we are quickned and raised in Christ , all is in Christ first , and then in us . The ground of this is , that Christ was a publike person in all that he did , in his death , therefore we are crucified and buried with him ; in his resurrection and ascention , therefore we are quickned with him and sit in heavenly places with him . He is the second Adam ; And if the first Adam could convey death to so many thousands , so many thousand yeeres after ; and if the world should continue millions of yeares , he would convey death to all : shall not Christ the second Adam convey life to all that are in him . So thinke of all things both comfortable and uncomfortable in Christ first , when we thinke of sinne , thinke of it in him our Surety and when we thinke of freedome from death and damnation ; thinke of his death , when wee thinke of our resurrection , thinke of his , when he rose againe ; in his resurrection the acquittance from our sinnes was sealed : thereby we know that the debt is paid , because he rose againe , let us see an acquittance of all in the resurrection . And if we thinke of the glory that God hath reserved for us , thinke of it in Christ , see Christ glorious first , and we in him . See Christ at the right hand of God , and wee in him , carry Christ along with us in our contemplations . We are quickned with Christ , Christ takes away all the deaths J spake of before . Christ by his resurrection tooke away the death of sentence , he rose againe for our justification , so that now there is no condemnation to them that are in Christ. So againe in regard of that deadly disposition that is in us , Christ quickens us in regard of that , by infusing grace by his Spirit : for Christ is an universall principle of all life : Now Christ by his death pacifying his Father obteined the Spirit , and by that Spirit which he infuseth as a principle of life , he more and more quickens our nature and makes it better and better till it be perfect in Heaven . As Adam was a principle of death , and the more we live in the state of nature , the worse we are , til we come to hel : So when we are in Christ , the Spirit sanctifies us more and more till he have brought us to perfection . And as we are quickned from the death of sentence and of dispos●tion , so we are quickned in regard of that hope of glory that we have : For now in Christ we are in Heaven already , and though there come bodily death betweene , yet notwithstanding that is but a fitting us for glory , the body is but fitted and molded in the grave for glory . This very consideration will quicken a man in death , my head is in Heaven above water , therefore the body shall not bee long under water . And Faith makes that that is to come present , and affects the soule comfortably . Christ is in Heaven already , and J am there in Christ , and J shall be there as verily as he is there ; I am there de jure , & de facto I shall be there ; in these considerations Christ quickens us : Therefore saith St. Peter , Blessed be God the Father of our Lord Iesus Christ who hath begotten us againe through the resurrection of Christ from the dead , to a lively hope of an inheritance immortall , &c. We are begotten againe to this inheritance by the resurrection of Christ , who is risen againe to quicken himselfe and all his . The consideration of this should affect us as it did Saint Peter , to blesse God. Now all this quickning power ariseth from our union with Christ , we must have a beeing in Christ before we can have comfort by death with him , or by rising with him . Our union with Christ springs from faith : faith is cherished by the Sacrament : the Word and Sacrament beget faith : faith unites us to Christ : union with Christ makes us partake of his death , and the benefits of it , and of his resurrection and ascention to glory : therefore the more we attend upon this ordinance of the Word , and the seale of the Word , the Sacrament , the more our faith is increased : for God invites us to communion and fellowship with Christ , and all his benefits and favours : and the more wee find faith assured of Christ , the more union and fellowship wee have with Christ , and the more wee seele that , the more Christ is a quickning Spirit : quickning us with the life of grace here , and the hope of Glory afterward . Therefore let us comfortably attend upon the ordinance of God sanctified for this purpose , to strengthen this our union with Christ. FINIS . THE FRVITFVLL LABOVR FOR Eternall Foode . In two Sermons , By the late Reverend and Learned Divine RICHARD SIDS , Doctor in Divinity , Master of Katherine Hall in Cambridge , and sometimes Preacher at Grayes-Inne . ESAY . 55.2 . Why doe you spend money for that which is not Bread ? and your labour for that which satisfieth not ? Hearken diligently unto mee , and eate yee that which is good , and let your soule delight it selfe in fatnesse . JOHN 6.55 . For my flesh is meate indeed , and my blood is drink indeed . LONDON , Printed by G.M. for Nicholas Bourne and Rapha Harford , 1639. THE FRVITFVLL LABOVR FOR Eternall Food . IOHN 6.27 . Labour not for the meate that perisheth , but for the meate that indureth to everlasting life , which the Sonne of man shall give you , for him hath God the Father Sealed . OUr blessed Saviour was mighty in word and deed , witnesse what he did , what he taught , and both in this Chapter . What he did , hee fed many with a few loaves , he came over the water without any helpe . What he taught , witnesse from this part of the Chapter to the end . The words are part of an Answer of our blessed Saviour to his hypocriticall followers , that followed him for the Loaves , and not for any confirmation of their faith by his miracles : for upon occasion of those two miracles ( mentioned in the former part of the Chapter ) they followed him , and perceiving that hee was miraculously come over the water , they began to aske him , Rabbi , how camest thou heere ? Our Saviour perceives that they meant to complement with him , he sees with what hearts they came after him , therefore as most befitting the Exigence of their state , because they were hypocrites , he answers , not to their question , but to their persons , Verily , verily , yee seeke mee not because of the miracles , but because yee eate of the loaves and were filled . Labour not for the meate that perisheth , &c. The Verses together containe a Conviction , and an Injunction , or direction . A Conviction , and that is serious and loving . Serious , Verily , verily I say unto you , you seeke mee not because of the miracles , but because yee eate of the loaves , &c. Hee convinceth them of their fault , of their hypocrisie , of their wicked and carnall aimes in holy businesse , they come flattering of Christ , but as hee was too holy to flatter , so he was too wise to be flattered , hee deales therefore directly with them , thoroughly convinceth them of their hypocrisie and corrupt aimes in following after him . We are all naturally prone to these carnall ends in holy actions ; we must take heed with what mindes , with what hearts we come before God , whose eyes are brighter then the Sun , who regards not so much what we doe , as with what mindes we doe it . As his conviction is Serious , so it is Loving , for with the conviction or reproofe followes the injunction or direction , Labour not for the meate that perisheth . In the Injunction there are two things . First , he shewes them what they should not follow , he takes them off from labouring after the meate that perisheth . And then secondly , hee instructs them in what they should follow , what they should seeke after , But labour for the meate that indureth to everlasting life , &c. There are Arguments in both . In the first , there is an Argument disswasive , and that is infolded , Labour not for the meate that perisheth , because it is meate that perisheth . In the second , there are Arguments prerswasive , or inforcing to the duty , and they are three , The necessity . The excellencie . The possibility of attaining . The necessity , it is meate , and what so necessary as meate ? The excellency , and that is set forth , first by the continuance , it is meate that endures . Secondly , by the fruit or effect of it , it is meate that endures to everlasting life , it is meate to life , and it is meate that tends to an everlasting , to a glorious life . The possibility of attaining it , The Sonne of man shall give it you , for him hath the Father Sealed . There are three things that must concurre to make a thing attaineable , and to be had , A willingnesse in the giver . Power and strength to give it . And then Authority with power . Heere are all these ; heere is will to bestow it , he will give it , what freer then a gift ? the Sonne of God became the Sonne of man upon purpose to give it , hee will give it , and he will give it freely . Heere is power and strength to give it , for he is the Sonne of God as well as the Sonne of man. And then heere is Authority joyned with that power , for the Father hath Sealed him . The Father that created Heaven and Earth , that hath all power in his hands , that is King of Kings , and Lord of Lords , He hath Sealed him , Hee hath given him full Commission to bee the Saviour of all that trust in him , Christ came not without Authority from God the Father , hee came out with Gods broad Seale as his Commission . So you see the Arguments , both disswasive , Labour not for the meate that perisheth , and perswasive , But for the meate that endureth to everlasting life . I shall but touch the former , and principally insist upon the latter Branch . To speake a little for the explication of the words . What is heere meant by the meate that perisheth ? We must enlarge the sense according to our Saviours meaning ; By the meate that perisheth , hee doth not intend onely outward food , but all outward things whatsoever , they are the meate that perisheth , all earthly and outward things are the foode that the soule of a naturall man feedes upon . The soule of a Covetous man feeds upon his money , applauding himselfe that he is worth so much and so much . The Ambitious man Camelion like feeds upon the ayre , upon the ayrie applause of the people . The Sensuall man feeds upon base and sensuall pleasures , in a word , all carnall men , naturall men are condemned to that sentence of the Serpent , to eate dust , to feede upon outward , earthly , perishing things . So that every thing that is not grace and glory or the meanes that leade to it , is a perishing thing . Nay ( to raise it a little higher ) Learning and Knowledge , if it be onely of perishing things , is food that perisheth , for as the frame of nature and the civill frame of the world must have an end and perish , so the knowledge of naturall and civill things must needs be perishing also . And to say no more , the very knowledge , the speculative and contemplative knowledge of religious things , if we have onely the knowledge of the things in us and are not turned into the things we know , is a perishing thing . The truthes of God indeed are the food of the soule , but unlesse the goodnesse of those truths be the food of the will and affections , unlesse we are molded and fashioned into the very forme of those truthes , unlesse we are framed to a love and liking of that which we know , that those truths be rooted and planted in us , it is food that perisheth . In a religious discourse , in preaching , all your ornaments , besides that which quickneth and strengtheneth the soule to holy duties , is food that perisheth . And your hearing , if it be only to heare wittie sentences and turnings of speech without regard to the truth it selfe , is food that perisheth . Thus you see what a great latitude this food that perisheth hath in Christs meaning . Now our blessed Saviour takes them off from labouring for this by a strong Argument : Would you have a greater argument ? It is food that perisheth , we doe not regard the lustre of things , but their continuance . Why do we esteeme of Chrystall more then glasse ? Because it continues : Flowers have a goodly glosse , but wee regard them little , because they are fresh in the morning and cast away at evening . And so it is with all excellencies , unlesse it be grace or glory . All flesh is grasse , and the excellentest things of nature , wit and honour and learning and all , though they be not as grasse so common , yet they are as the flower of the grasse , they are all fading and withering , but the Word of God endureth for ever , that is , the grace and comfort that we get by the blessed truthes of God , that endures for ever , and it makes us endure for ever , but all other things are food that perisheth , and we perish in the use of them , The world passeth away and the concupisence of it , the world , the things lusted after perish , and in lusting after the world the lust perisheth , and we perish to in the pursute of them , nay which is worse , the immoderate seeking after these things destroy us , wee eternally perish , for by placing our affections on earthly things we turne earthly . Therefore in Divinity wee have our denomination from our affections , we are called good or ill not from our knowledge but from our affections . The Divell knowes good , but he is not good , it is loving and joying and delighting in good or ill that makes us good or ill , we have our forme and being in religion from our affections . Now by seeking after and placing our affections that are ordained to close with better things , which shall make us happy in another world , by planting them on earthly things we become like the things earthly , by placing them on the world we become the world , we become earthly , therefore they are not onely perishing in themselves , but we perish in the pursute of them . It is a strong argument that is here used , all earthly things are food that perisheth ; for alas he that is rich to day may bee poore to morrow , he may be as rich as Iob in the morning , and as poore as Iob at night , hee may be in credit now with Haman , and bee in discredit ere soone , he may be in health now , and sicke ere long ; we need not Scripture for this , experience reads us this lecture enough , but we are so desperately set on earthly things , that neither Faith , nor experience , nor the strength of discourse , nor reason is sufficient to take us off till God by his Spirit convince us throughly of this , therefore Moses prayes that God would teach them to number their daies , so though there is a sufficient argument in the discovery of these earthly things to be perishing things to inforce a disswasion , yet we cannot loosen our affections to them , nor know the uncertainty of them till God teach us . To make some use of this , in a word , and so to goe on to that which J more intend . If all things here below be grasse and as the flower of the grasse , perishing and fading things , why then we should take heede that we doe not redeeme any perishing thing with the losse of that which doth not perish , with the losse of this soule of ours , which is an eternall spirituall substance , breathed in by God in the creation , and redeemed by Christ , which is capable of immortality , capable of happinesse , capable of the blessed impression of the Image of God , What if one should gaine the whole world ( saith Christ that knowes the price of a soule best ) and should loose his owne soule . It is an argument sufficient even to a man that is led but with the strength of naturall reason , not to labour for that which will perish , when he hath a soule that will not perish ; to labour after that thing as his maine chiefe good , that is of shorter continuance then himselfe is extreamity of folly : therefore no carnall man that seeks after these perishing things can ever be a wise man , because he hath an end inferiour to himselfe , hee may be wise for particular ends , to be rich , to have great places , to get his pleasure , this is to be wise for particular ends ; but he cannot be wise for the chiefe and last and best end , for his soule , for eternity , hee cannot direct his course that way , that labours for the food that perisheth . And againe , we should not passe to neglect any earthly thing to gaine advantage to our soules , because they are perishing things , wee should force our selves to contentment in the losse of earthly things for the gaine of spirituall ; the losse of things perishing is an easie matter , we loose things that will perish whether we loose them or no ; All earthly things perish either in our time or after us ; we should not therefore be over eager in getting of these earthly things , let us leave things that perish to men that perish : you see therefore how strong a reason our Saviour Christ alleadgeth here , Labour not for the meate that perish●th , because it perisheth . And learne heere from our blessed Saviour a point of heavenly wisedome , you see when hee would take us off and disswade us from the pursuit of earthly things , he takes an argument from the nature of them , they are perishing things , and therefore when wee looke upon the outward luster of earthly things , wee should withall consider the perishing nature of them ; when we are tempted to too much delight in the creature , we should present to our selves the perishing and fading nature of outward things ; when wee are tempted to sinne either to commit , or to leave that which is good for any thing that is outward , we should consider , what doe I now , I staine my soule , I crack my conscience , I contract guilt and grounds of terror for the time to come , for that which is perishing : it is alwaies good to have present to our soules and to our fancies the nature of earthly things , that they may be as present as the temptation , that Satan from them urgeth and forceth upon the soule ; it is good alwaies to remember that they are perishing things , and that as they are perishing in themselves , so they will destroy us , cause us to perish in the pursuite of them . But my meaning is not to dwell long upon this . Labour not for the meate that perisheth . What ? doth Christ meane that wee should not labour at all for earthly things ? doth hee reade a Lecture of ill husbandry and unthriftinesse and negligence ? No , he doth as we doe , when we would set a crooked thing straight we bend it as much the contrary way , our Saviour saw that they were desperately addicted to earthly things , that they followed him for their bellies , sought him for the loaves , therefore hee bends the sticke the contrary way , Labour not for the meate that perisheth , that is , labour not for it in comparison of better things , labour not so inordinately , so immoderately , labour not so unseasonably . It is said of the Israelites that they brought Aegypt into the Wildernesse , because they brought the love of the Garlicke and Onyons of Aegypt with them : wee have many come to the Church , to these holy exercises , to this holy place , but they bring the world with them , they come with carnall affections : labour not so unseasonably ; it should be our heavenly wisdome to lay aside importunate earthly thoughts of earthly things , to drive them away as Abraham did the Birds from the Sacrifice , we should leave them as he did the Beasts and his Servants at the bottome of the Mount when hee went up to sacrifice unto God : thus labour not , labour not immoderately , labour not inordinately , labour not unseasonably . But how shall wee know when our labour is immoderate , unseasonable , and inordinate after earthly things ? I answer ( in a word ) when they either hinder us from , or hinder us in holy things , when they keepe us from holy duties , as from the santifying of the Lords day , or from any other service of God , or when they hinder us in them , when they fill us full of distractions , when they turne the soule from the businesse in hand , &c. thus when they doe either hinder us from or hinder us in better things , we may know wee offend against this disswasion of Christ , Labour not for the meate that perisheth . But why doth our Saviour begin first with his disswasion , Labour not for the meate that perisheth , and then injoyne what they should seeke after , but for the meate that endureth to everlasting life ? Because he saw that their soules were corrupted and desperately set upon the seeking after earthly things , and when the soule is invested to any thing , there must first be a remoovall of that ; as in ground , the thornes must first bee rooted out , before there bee any sowing of seeds , and in bodily distempers , there must first bee a purge of the malignant humour , before there be any Cordialls given ; so Christ , he first takes them off from an immoderate and inordinate seeking after the world and earthly things , and then he directs them what they should do , what they should seeke after , seeke the foode that endures to everlasting life . Heere is the prerogative of Christianity , a Heathen man out of the strength of morrall discourse and outward experience can teach the negative part , can tell you that all earthly things are vaine and perishing . A Stoick will declaime wittily and gravely from morrall principels and daily experience upon these things , that these earthly things of themselves are all vaine and fading , and that it is our conceit of them onely that bewitcheth us to them , it is that onely that renders them to us greene and fresh : But now for the affirmative part , what we should seeke after , heere Paganisme is blinde , that is onely to bee learned in the Church of Christ , it is proper to Christianity to direct us heere , as I shall discover better to you when I come to speake of the duty injoyned , which is that I especially aime at . But before I come to inforce the act or duty which our Saviour heere exhorts unto , I must unfold the object of that act , what is meant heere by the meate that endures to everlasting life . The meate that endures to everlasting life is our blessed Saviour Christ Jesus , as he is contained and wrapped up in the meanes of salvation , with all the blessed liberties , priviledges , and prerogatives , graces and comforts that we have by him and in him : for our blessed Saviour never goes alone , hee is never imbraced naked , but with him goes his graces , comforts , prerogatives and liberties ; wee have him not now as we shall see him face to face hereafter in Heaven , but he is to be considered as wrapped up in the Word and Sacraments , so is Christ the foode that lasts to everlasting life , and in this latitude we must take it , or else wee mistake and straiten the Holy Ghost . But why is our blessed Saviour so considered , and the comforts , and prerogatives , and good things we have by him termed food ? In divers respects . To instance in a few : but first , you must know that as the soule hath a life as well as the body , so it hath a taste as well as the body , and as God ( least the body should pine away ) hath planted in it an appetite , which is the bodies longing after that which refresheth it , for if it were not for appetite , if it were not for hunger and thirst who would care for meate and drinke ; so God hath planted in the soule , ( least it should pine away ) a spirituall appetite , an earnest longing and desiring after that which is the most necessary good of the soule ; for the soule hath that which the body hath , taste , and smell , &c. though in a more sublime and divine sense , but as really and truly , as we shall see afterwards . Now our blessed Saviour is this spirituall food of the soule , He is the bread of life that came downe from Heaven , He is the true Manna , He is the true Tree of life in Paradice , in the Church of God the true Paradice , He is the true Shewbread , He is the true Lambe of God , He , considered with all the blessed prerogatives and priviledges and comforts we have by him , is called meate or food for divers respects . First , whatsoever sweetnesse , or comfort , or strength there is in meate , it is for the comfort and strength and good of the body ; so whatsoever is comfortable and cherishing in Christ ( as indeed all comfort and cherishing is in him ) it is for our good ; to us He is given , for us Hee was borne , to us a Childe is borne , to us a Sonne is given , all is for us , for us men , for us sinners ; there is nothing in his natures , in his state and condition both of abasement and exaltation , nothing in his Offices but it is all for our good . Consider him in his humane nature , and joyne with his nature , his abasement , that hee was man , that he tooke upon him our nature , that he was abased in it , that he humbled himselfe to death , even to the death of the Crosse , to bee a sacrifice for our sinnes , how doth the soule feed on this , on the wonderfull love of God in giving Christ to be incarnate , and then to die for us , how doth the soule feed upon the death of Christ , because by that Gods wrath is appeased and he reconciled , where the dead body is there the Eagles resort , so doth the soule prey and feed upon the dead body of Christ , Christ crucified is the speciall food of the soule . Consider him in his Exaltation , in his glorious Resurrection and Ascension into Heaven , how doth the soule feed upon that , Christ our Surety is risen againe , therfore our debt is discharged , the justice of God is satisfied to the full ; so for his Ascension , when the soule is basely minded on earthly things , it ascends to Christ who is taken up to Heaven for us : so his sitting at the right hand of God , the soule feedes on that , because he sits there till hee have triumphed over all his enemies , till he have trod them all under foot . Consider him in his Offices . In ignorance the soule feeds on him as a Prophet to instruct it ; in the sense of wrath and anger the soule feeds on him as a Priest to make peace and reconciliation : in want of righteousnesse , the soule feeds on his righteousnesse , he is our righteousnesse : In the sense of corruption , the soule feeds on him as a King , that by his Spirit will ere long worke out all corruption , that as hee will tread downe all our enemies without , so he will tread downe all corruption within ▪ he will never leave the soule till he have made it a glorious house fit for himselfe . So the prerogatives wee have by him , the soule feeds on them , feeds on his Redemption , that by his Redemption wee are freed from our enemies and all that hate us , and all that we feared , that wee are set at liberty from the Law , from sinne and from death , and notwithstanding all the debasements of this world , wee are the sons of God and heires of Heaven . In a word , whatsoever is in Christ is for our good , Hee is all mine , his Life is mine , his Death is mine , his Resurrection is mine , his Ascension is mine , all is mine , he is expended and laid open for my good , that 's the first . Againe , as in the bodily life , there is a stomack , a power to worke out of the meate that which is for strength and nourishment : so in the soule , there is faith the spirituall mouth and stomack of the soule to worke and draw out of Christ whatsoever is for the comfort and nourishment of it ; as there is comfort in Christ , so the Spirit of God gives a man a hand , a mouth as it were , gives a man faith to worke out of Christ somewhat for comfort ; what were food if there were not a stomack to digest it , to make it a mans owne ? so what were Christ if wee had not faith to lay hold on him ? Againe thirdly , as our life is nourished and maintained with that which is dead , with dead things , so the chiefe dish that maintaineth and nourisheth the life of the soule ( as I said before ) is Christ crucified , God forbid ( saith the Apostle ) that I should rejoyce in any thing but in Christ crucified , when the soule of a poore sinner is pursued with accusations from Satan and his owne conscience , when they take part with God against him , whether runs it ? to the city of refuge , it runs to Christ , to Christ crucified , thither the soule flies being pursued with the guilt of sinne , to the hornes of the Altar , as Ioab did when hee was pursued , but with better successe , for hee was pulled from thence , but the soule that flies to Christ crucified , to the death of Christ , to Christ abased , to his satisfying the wrath of God by his death , and making of us friends with God , there it holds , there it lives , and there it will continue for ever ; this keepes the soule alive . And then againe , as in meate , before it can nourish us , there must be an union , an assimulation , a turning of it into us ; so Christ , except hee be made one with us by faith , unlesse there bee an union betweene him and us , hee can never nourish and comfort us savingly . Againe , as wee oft eate , and after we have received food once , yet we eate againe every day , because there is a decay of strength , and there are still new businesses , new occasions that require new strength , and therefore there is need of a continuall repairing of our strength by food : Even so there is a perpetuall exigence , a continuall need that the soule hath to feed upon Christ , upon the promises of Christ , and the prerogatives by Christ , because every day we have fresh impediments , f●esh assaults , and therefore we have need to fetch fresh supplies and refreshment from Christ , to have meate from Christ every day , to live on Christ not onely at the first , but continually , that as our corruptions , and temptations , and infirmities returne every day , so every day to feed on Christ for the repairing of our spirituall strength ; especially wee are to make daily use of the death of Christ , for howsoever the death of Christ be transient in respect of the act of it ( as one of the Antients saith ) yet the fruit of it remaines for our daily comfort and refreshment , his bloud runs every day in the Church afresh , like a fountaine alwaies powred out for Iuda and Ierusalem to wash in , it alwaies runs , that is , in regard of Gods imputation , in regard of the fruit that comes to the soule , and therefore we should make daily use of it for the comfort and strength of our soules upon all occasions , Wee have an Advocate with the Father Iesus Christ the righteous , and hee is the propitiation for our sinnes , he is now an Intercessour in Heaven , hee continually applies the fruit of his death now by his intercession in Heaven . Againe , as after meate received and eaten , there is strength and comfort gotten for the affaires of this life ; so likewise after the soule hath digested and relished Christ , and the benefits and prerogatives that come by him , after we have made the heavenly truths of Christ our owne , the soule is strengthened to holy duties , it is fit to doe , it is fit to suffer , it is fit to resist temptations , it is fit to performe all the services of Christianity . In these and divers other respects Christ is the blessed meate heere mentioned , not himself alone , but considered with all the blessed good things which we have by him : for Christ ( as I said before ) is never alone , if wee have him , we are sonnes in him , we are heires in him , we are free in him , we are redeemed in him , wee are Kings in him , Priests in him , Prophets in him , we are all in him , we have with him all the good things that he hath , for as we have not them without him , so we have not him without them , those that have the field , have the pearle in the field , and they that have the pearle in the field , have the field , they that have Christ , have Christ cloathed with all his blessed prerogatives , and priviledges , and comforts . But wherein lieth the difference betweene this meate , this foode of the soule and other meate ? In these things . First of all , Christ as he is from Heaven , so all the graces and comforts that we have by him are all from Heaven , and they carry us to Heaven , all the other things are earthly . Secondly , all earthly food doth not give but maintaine life where it is , but Christ hee is such a food as gives life , he is as well life as food , I am the life . Againe thirdly , the nourishment wee have from this outward food , we turne to our selves , but Christ this spirituall meate , turnes us into himselfe , transformes us into his owne likenesse , for Christ offered to us in the Gospell being digested by Faith , doth by his Spirit change us every way into his owne likenesse . Lastly , all other meats are consumed in the spending , and there will a time come when wee shall not be able to relish any worldly thing , our mouth will be out of taste with these outward things ; But Christ the food of the soule is never consumed , but growes more and more , and when wee can relish no other , wee may relish this food that indures to everlasting life , it alwaies satisfies the soule : all earthly things are as salt water that increase the appetite but satisfie not , onely Christ and grace and the comforts we have by him satisfie and that everlastingly , they are as a spring that never dyes : As he himselfe in his owne person endures to everlasting life , so all that we have by him is everlasting , grace is everlasting , grace ends in glory : Christ alwayes satisfies , though not wholy here , because there must be a continuall recourse to him , yet hee will satisfie hereafter , Blessed are they that hunger and thirst after righteousnesse , for they shall be satisfied . Thus you see what is meant by the food that endures to everlasting life , and the reason of the resemblance , and the difference that is betweene this and other meate . Here are arguments enough then to enforce us to a labouring after this meate that endures to everlasting life , that is so agreeable to the best part of us , that is able to make us happy , to labour by Faith to get them to bee our owne . Now the labour required is especially to get a stomacke to this meate , God requires nothing of us when we come to his delicacies but that we bring a good stomacke with us , J will therfore speake a little of that , what wee must doe to get an appetite to this spirituall meate . A good stomacke we know is procured by sharpe things , the Paschall Lamb was to be eaten with sowre hearbs , if we would have an appetite after Christ , labour daily to consider what a cursed estate we are in without Christ : God hath left the Law as for other purposes so for this , that we should feed upon the threatnings of it , that it should drive us to Christ ; A legall faith is the way to evangelicall . Labour therefore thorowly to bee convinced of the need thou standest in of Christ , and then I need not bid thee to labour for the food that endures to everlasting life , that will sharpen thy appetite after it : And beg of God illumination to see the ill that is in thee , and the ill that belongs to thee : God hath left infirmities and corruptions in us on purpose for this end , and likewise we have tentations without us , we carry not onely a Hell within us ( which if God should not keepe in would carry us to despaire ) but there is a hell without us , the tentations of Satan , the accusations of the Law , the anger and wrath of God ; thus we should labour to be convinced of our wretched estate without Christ , the danger we are in if God should take us hence on a suddaine , this will force every day a fresh appetite and stomacke in the soule to feed on Christ. Secondly if we would sharpen our appetites to this foode , wee must purge our stomackes which naturally surfet of earthly things , purge the soule by a consideration of the vanity of all other things that draw us from Christ : the reason why we have no better relish of Christ and heavenly things is , because we cleave in our affections so much to earthly things , we set up Idols in our hearts instead of Christ , and wee cleave in an adulterous and false affection unto them . Let us set before us arguments of the vanity of all things but Christ , and there can be no better argument then here is set downe , they are all perishing things : that which the soule neglects Christ and Heaven and happinesse for , and is so madly set upon , alas they are all base in respect of the soule , the whole world is not worth a soule , they are all perishing things , of lesse continuance then the soule is ; we should purge our soules by such considerations as these . Then againe thirdly : Exercise getteth a stomacke , let us every day spend our spirituall strength in spirituall exercises , in resisting tentations , in withstanding the snares of Satan , in bearing those daily crosses that God laies upon us , live as Christians should live , and the exercise of a Christian life will inforce us to goe unto Christ to feed on him , to fetch from him spirituall strength ; when in our daily exercise we shall see the continuall neede wee have of pardon for daily sinnes , of comfort and strength against daily corruptions and infirmities , this will make us feede on Christ and on the promises made in him , not onely on the promise of forgivenesse , but on the promise of a supply of necessary grace , on that sweet promise , that he will not quench the smoaking flax nor breake the bruised reede , feede on him as a King to subdue our corruptions , &c. the daily exercise of a Christian life will force us unto Christ. Againe , to whet our appetite after Christ , consider the necessity wee have of spirituall strength and comfort : when a man considers that he hath a journey to take , hee will eate to enable him to his journey , as Elias was bid to rise up and eate because he had a journey to go , we are all to take a journey as farre as Heaven , and we are to travell through the wildernesse of this world , and wee shall be daily assaulted ( besides our inward corruptions ) with divers tentations , and therefore we had need every day to fetch strength from Christ : and consider that sicknesse will come , and death will surprize us , and if we have not Christ we are wretched creatures without him : and though we have applied Christ to our selves and made him our owne , yet a time of deseition , a time of tryall will come : Thus the necessity of spirituall strength will force us to feede upon Christ. Againe to get us a stomacke to these things , let us converse with those that are spirituall , with those that are heavenly minded , that have tasted of heavenly things , when we see them delight in reading , delight in hearing , when we see them contemplate of Heaven and heavenly things , on Christ and the benefits wee have by Christ , on the blessed condition of a better life and of the world to come , when wee see these persons that are better then our selves , that have lesse cause then we , take such paines for their soules , we will be ashamed of our own neglect , and it will be the discourse of a soule presently with it selfe , surely there is some excellent streng●h and comfort in these things , some extraordinary sweetnesse and refreshment that these men find , that they so fall to them : it is a great advantage to converse with those that are spir●tuall . And lastly , to put an edge to our dull appetites after this food , consider we know not how soone this table that Christ hath spread , these dainties that wisedome hath provided for us in the Ministry of the Word may bee taken from us , therefore let us fall too while we have them ; We should doe as those doe that being at a feast and have neglected feeding , at the latter end when they see all ready to be taken away fall too a fresh : we know not how long we may enjoy these blessed opportunities , therefore now with Ioseph , let us lay up against a time of scarcity , there will a hard winter come , therefore let us imitate the wisedome of that poore creature the Ant , to provide against winter : Now while the Iubile is let us take out a pardon : there is a time of spending to come , now let us get oyle in our Lamps : Now is the seed time , now are the waters stirred in the poole of Bethesda : Now is the acceptable time of grace , wee know not how long it shall continue , therefore now let us labour for the food that endureth to everlasting life . I never knew any repent of the paines they had taken for their soules , but many that have lamented and bewailed the precious time they have spent , and that they have not beene good husbands for their soules : It is one speciall point of heavenly wisedome to take advantage of our precious time , to fill it up with holy exercises ; let us often offer this consideration to our soules , wherefore was I sent hither into this world , what is the end why I live heere ? is it to scrape together perishing things and so to perish with them , or am I not rather sent hither to get out of the state of corruption wherein we all are by nature ? to get into Christ , to make him mine own , to be turned into him , to feed on him , to get joy and comfort , and strength from him ? is not this the end why I live heere ? But to goe on , and to make an use of triall , whether we have as wee should doe relished and tasted Christ , whether wee have fed on this meate or no. How shall we know that ? I answer , we may easily know it : For first of all , if wee have relished Christ and the good things by him , we disrelish all other things , we begin to have a baser esteeme of all earthly things . It is with the soule as it is with a Ballance , when Christ is high in the soule , other things are low , and when other things are high , Christ is low in the soule : Christ was high in Pauls soule , therefore he esteemed all as dung in comparison of the excellent knowledge of Christ. The poore Woman of Samaria when shee had heard Christ , and tasted the sweetnesse that was in him , downe goes her water-pot , and shee runs to the City and tells them , I have seene a man that hath told mee all things , is not this the Messiah ? Zaccheus , when he had tasted of grace , and had the pardon of his sinnes by Christ , halfe my goods I give to the poore , &c. when grace is planted in the soule , when the soule hath tasted once of better things , there will be a meane and base esteeme of earthly things : the more the soule feeds on heavenly things , the lesse respect it hath to temporall things . The soule is a finite Essence , and it cannot spend it selfe on all things , the more it runs into severalls , the more shallow it is to others ; as in a streame , when it is cut into many channels it runs weakely in the severall , whereas it runs strongly in the maine ; so it is with the soule , when it is scattered , as the poore Israelites were about the land of Aegypt to gather straw , to gather these perishing earthly things , it is weake to heavenly things , it hath little strength to those , but when the course of it is wholy bent to those , there are but weake or no desires running to these earthly things , when once the soule of a Christian hath had a true taste and relish of the things of Heaven , it lookes with a despising eye upon whatsoever is heere below ; when once it hath tasted of Christ , then especially it growes out of relish with poyson , then away with Popery , away with false doctrine , away with hypocrisie , and formality in religion . Againe secondly , wee may know that wee have tasted Christ and fed on him , and on the good things that are by him , when wee are strengthened by our feeding , when wee are strengthened to duties , strengthened against tentations and against corruptions . Thou saist thou beleevest on Christ and hast made him thine own , what comfort and strength feelest thou by Christ ? art thou able to encounter a tentation ? art thou able to resist a lust ? art thou able to performe holy services ? If there be no strength in thee , but every tentation turnes thee over , and thou yeeldest to every base lust , where is Christ ? canst thou beleeve Christ to be thy King , and yet suffer thy lusts to beare sway in thee ? canst thou beleeve that Christ is a Priest that died forthy sinnes , and yet cherishest and lovest sinne ? canst thou beleeve that Christ is in Heaven and that thou art in heavenly places with Christ , and yet hast no minde of heavenly things , but art carried away with every earthly thing ? No , thou hast not yet tasted how good and gracious the Lord is , thou hast not yet relished the heavenly Manna : the soule that feeds on Christ is strengthened from spirituall reasons and supernaturall grounds and divine principles drawne from Christ to duty , so that it is enabled even with a holy violence to doe any thing for Christs sake ; for the soule reasons thus , Christ gave himselfe to death for mee , I will therefore ( if need be ) give my selfe to death for him , Christ thought nothing too deare for mee , I will thinke nothing too deare for him , this pride , this vanity that I am tempted to , these were the speares that were the death of my Saviour ; thus the soule fetches reasons from the death of Christ to strengthen it against temptations , to strengthen it to duty : and so for the matter of comfort , after meate hath beene received wee are refreshed , if the soule be sweetly refreshed with the comforts that are to be had in Christ , and in the Word of Christ , it is a signe wee have tasted Christ : those that have trembling and discouraging hearts and soules , that cannot rest nor receive comfort , it is a signe they have not rightly tasted Christ , Come unto mee ( saith Christ ) all yee that are weary and heavie laden , and yee shall finde rest to your soules ; in Christ there is rest , out of Christ there is no rest ; and so likewise those that have corruptions bearing sway in them , it is a signe they have not so much as touched Christ , for if they had but touched Christ hee would stop the issue of their corruptions ; the poore woman in the Gospell as soon as she had touched Christ , her bloudy issue was stayed , so upon the least touch of Christ by faith , there will be an abating of corruption . Thirdly , in the bodily life we know , after a good meale , the desire and appetite is satisfied ; so the soule that tastes of Christ , it hath sweet satisfaction and contentment : O the sweet satisfaction that a Christian soule hath above a Heathen . A Christian that hath Christ need not goe out of him for any thing , it hath fullnesse and satisfaction in him in all estates , both in life and in death ; dost thou finde Christ , and the priviledges and prerogatives we have by him , dost thou finde the Word of Christ and the promises of the Word fully and sufficiently satisfie thee , then it argues that thou hast fed on Christ , for Christ being received by faith into the soule , gives it fullnesse and contentment . Lastly , to name no more , as men ( if they have the grace of God in their hearts ) will give thankes for their bodily food ; so it is an evidence that we have fed on Christ when our hearts and tongues are enlarged to praise God for Christ , for the comforts and contentment and satisfaction that we finde in him and in religion ; therefore Saint Paul begins his Epistle to the Ephesians , with Blessed bee God the Father of our Lord Iesus Christ , who hath blessed us with all spirituall blessings in heavenly place ; in Christ. And Sa●nt Peter being led by the same blessed Spirit , his heart being full , his mouth is full of thankes , Blessed be God the Father of our Lord Iesus Christ , who hath begotten us againe to an inheritance immortall , that fadeth not away , reserved for you in the heavens ( for you that are reserved by faith to salvation ) so undoubtedly the soule that tasts the sweet comforts of Religion in Christ will be much in sweet inlargements of heart in thanksgiving , it cannot be otherwaise , it is an universall reason , the more beleeving a soule is , the more thankefull a soul is , where there is no praise , there is no faith . Thus you see how we may try whether we have tasted and relished , whether wee have fed upon the food that endures to everlasting life or no. Taste is the most necessary sense of all ( saith a wise searcher of the mysteries of Nature ) our life is maintained by taste : Every creature sees not , every creature heares not , but every creature hath taste : you may judge of your selves by your taste and relish , and if once you have tasted and relished Christ , all the world cannot perswade you to fall from him , if all should say there were no sweetnesse in Religion , that it were better to be a worldling , &c. you would defie it , you would never beleeve it , there is no disputing against what a man tasts , if all men should say sugar were sharpe , if J once tasted it I would say otherwise . Labour for the meate that endures to everlasting life . The Arguments enforcing this act upon the object , to labour for Christ , are , that he is food , and food that endures , and food that endures to everlasting life . Let me from these arguments heere in the text ( for J will draw no other ) inforce what I have said before , J have shewed you what this labour is , and rules how you may know whether you rightly labour for this food or no : Now to inforce this act , consider first the necessity of that our Saviour here injoynes us too , it is food . It is a strange thing that persons should perswade themselves that they are Christians , and yet goe from day to day without refreshing themselves with Christ , and with the meditation of the blessed estate they are in by him , both in respect of this world and that which is to come , without getting strength from Christ against tentations and against corruptions : Christ is foode , and the promises and prerogatives we have by him are food , wee should labour after it every day , feede on it every day : If a man should aske a man in his calling , why doe you take such paines Morning and Evening , rising early and going to bed late ? Hee would answer it is to get bread , it is to get food to maintaine my family : So should it bee our answer to any that wonder why wee take such paines for our soules , why wee labour so after Christ , Oh remember we take paines for life , to get and mainetaine life , and what is so necessary as life ? And if life bee so necessary , food which preserves it must be necessary : we see the Patriarks for food left their country , and the poore Aegyptians sold themselves and their cattell and all to get food to keepe life . We famish eternally except we feed on Christ , except we have so much Faith as makes us one with him , except by Faith we digest him and get nourishment and stre●gth from him : it will appeare to be so when it is too late , ere long nothing in the world will relish us , and then if we have not Christ and the things of another life to relish us what will become of us ? J beseech you consider what opinion and judgement wee shall have ere long of these earthly things and of the better things of another world , at the houre of death our judgements will be convinced that the things of Heaven are the best things : and if it bee true that they will bee so then , why is it not true that they are so now ? Labour to have the same judgement now . With the necessity our blessed Saviour joyneth the excellency of this food , It is foode that endures to everlasting life : Christ and the good things we have by him are of equall extent and of equall time with our soules , if wee labour for earthly things , we labour after that which is of shorter continuance then our soules , we may out-live our happinesse , and what a miserable state is that ? But if we labour for the food that endures to everlasting life , our happinesse is of the same continuance with our soules , and that is onely true happinesse . If there were such a Tree upon the Earth now as there was in Paradice , a Tree of life , that whosoever should taste of the fruit of it should live , though but on the Earth here to enjoy his sensuall pleasures . Oh what would not men give for a little fruit of that Tree , though it were to redeeme a little time and to lengthen out a fading base life on earth , but much more to live for ever : Here is food that endures to everlasting life , to such a life as is heavenly and glorious . Now blessed be God that since we are cast out of the first Paradice by sinne , that now in our relapsed estate God is so mercifull to us as to provide another manner of Tree of life , that in Paradice was but a typicall Tree , the true Tree of life is Christ , and whosoever feeds on him shall not perish but have everlasting life ; certainely if we beleeved this , it could not be , but it would wondrously see us on to labour after this meate , because it is not onely food that tends to the preservation of life , but to life everlasting , to a life that endures as long as our soules . And let us know that if wee doe not labour for this meate that brings to this life , looke what degree of excellency we have had in the ranke of the creatures the same degree we shall have in misery , for as the Angels in the degree of excellency were the most excellent creatures , but being fallen they are in the same degree of misery that they were in happinesse and are now the most accursed creatures of all others : So man as he is a most excellent creature , if he feed on the food that endures to everlasting life , so if like Nebuchadnezar he f●red as a beast on earthly things and forget his soule and affections which are made to close and feede on Christ and better things , he shall have the same degree of misery that he hath in happinesse , even next to the Divells the most wretched creature that can be : What if a man were clad as Aaron was in all his pontificality , in his Priestly robes ? What if hee should feed deliciously every day as Dives ? what and if he had the wisedome of Salomon , the strength of Samson ? what and if he had all the kingdomes of the world ? if he have not the food that endures to everlasting life , he should bee stripped of all these ere long , it is onely Christ and the good things that are to bee had in him and by him that continue everlastingly . This should inforce us to labour after this food in the use of all good meanes : and before J leave the point , consider the reality , the truth of these heavenly things , of these things wee have by Christ the second Adam , all things else are shadowes : The food that nourisheth the body it is not food in comparison of that , earthly kingdomes are not kingdomes in respect of that , earthly sonneship is not sonneship to that , earthly riches they are nothing , they are vanity in comparison of that , earthly inheritance is no inheritance in comparison of the inheritance we have by Christ , all other things are but titles of things , they are but empty things , there is a reality in Christ , a truth in the kingdome of grace . Alas what is riches , what are pleasures , what are honours , what is sonneship , what are all earthly things in comparison of the soule which is an immortall , a spirituall , an eternall substance , they are but shadowes , those things that are of equall extent and continuance with the soule , and not onely of equall extent , but that raise the soule to have communion with God in Heaven , with the Father , Sonne and Holy Ghost , there is the reality , there is the truth , if we will have the truth of things : I am that bread ( saith Christ afterward in this Chapter ) and my flesh is meate indeed and my blood is drinke indeed , as if other meat and other drinke refreshed not indeed , but were onely shadowes of things . Labour therefore for this meate , and certainely if so be the Spirit of God once convince your judgements that these things which I say are true , both for the necessity and excellency of this foode , they will be effectuall to stirre you up to labour more after this foode that endures to everlasting life . So much for that . Which the Sonne of man shall give you , for him hath God the Father Sealed . To come now to the possibility of attaining this food , which is the third argument our blessed Saviour useth to enforce upon us this injunction , to labour for the food that endures to everlasting life . Hope stirreth up endeavour , as we see in marchandizing , though when wee venter beyond the seas we commit all to winde and water ( as they say ) and it is doubtfull what the issue may be , yet we hope , and that sets us on worke : So the poore Husbandman , but that he hopes to have a comfortable issue , to have a harvest , he would never set himselfe to worke . Now heere is hope , and hope on a better ground a great deale , for hee that makes other things successefull , he hath given Christ for this purpose , and Christ ( you see heere ) hee gives himselfe , which the Sonne of man shall give you . Heere is all that we may ground and found our hope upon , heere is will , heere is power , and here is authority to give it . Heere is will , Christ will give it , why ? because he is the Sonne of man. What use is there of these words in this place ? why doth he not say which the Sonne of God shall give you ? O the Sonne of God without the Sonne of man is indeed a Fountaine of good things , but he is a sealed Fountaine , alas of no comfort , our comfort is in Emanuell God-Man , all our comfort is to be brought back to God from whom we fell in Paradise , and we must bee brought backe againe to God by God , but unlesse God had become man , man had never come backe againe to God , therefore all the union and communion we have with God it depends on this first union of Christ with our nature , that the Sonne of God became the Sonne of man ( as Saint Austine saith ) for now the next union that we become the Sons of God it comes from this , that God became man : and therefore he saith heere , the Sonne of man shall give it you , you need not climbe up to Heaven to fetch this food that endures to everlasting life , for the Sonne of God is come downe from Heaven to Earth , to take the nature of man , and in that to die , in that to satisfie Gods wrath , and so to become this blessed and everlasting food . The Sonne of man , the second Adam , as by one man we all come to misery , so by the second Adam ( by man ) wee are restored to a blessed condition againe : therefore he saith heere the Sonne of man , because in the humane nature all our salvation was wrought : indeed the worth and efficacie of our salvation comes from the divine nature , but it was wrought in mans nature , the divine nature could not worke it alone . But I will not dwell on this . The Sonne of man shall give it you , you neede not feare it , God is become man on purpose to give it you , we may now boldly go to a Mediator which is made bone of our bone , and flesh of our flesh , wee should have feared and trembled if hee had onely beene God , but now all grace and comfort is hid in this nature of ours in Christ : if Christ had not tooke this poore wretched nature of ours upon him , it had beene a hatefull nature to God , God hated the nature of man , but now because the Sonne of God is become the Sonne of man , our nature is become lovely in the eyes of God , and not onely lovely , but it is filled in him with all grace , and of his fullnesse wee receive grace for grace . Hee will give it therefore , because he is the Sonne of man. Heere is will , I but what power and strength hath he to give it ? He is so the Sonne of man as that hee is also the Sonne of God , therefore we are said ( Acts 20. ) to bee redeemed with the blood of God , Christ by his eternall Spirit , by his God-head offered himselfe a Sacrifice for sinne ; so that he can give it because he is God. But what authority hath he ? He is Sealed to doe it , that 's the third , that is , he hath authority , for authority is here expressed by Sealing . Now Christ is said to be Sealed , first , because there is the impression of God upon him , even as the seale imprints in the wax the likenesse of that which is in it , so God hath imprinted in Christ his owne likenesse , he is the Image of God , for Christ as he is God , is the character of his Father , and his humane nature is likewise as like God as nature can expresse , we saw ( saith the Apostle ) his glory , the glory as of the onely begotten Sonne of God , we saw a kinde of divinity in him as much as humane nature could receive , the likenesse of God sparkeled in him ; therefore hee is said to be Sealed , but that is not all nor the principall here meant . Againe secondly , the use of a seale is to appropriate and distinguish from other things , so Christ is Sealed , that is , God hath appropriated him to be his owne Sonne , and to be a Mediator of his owne appointing , and hath distinguished him from all others by a blessed annointing and qualification of him above all , he is as Saul amongst the rest , higher then all , he is as Aaron , annointed with the oyle of gladnesse , but above his fellowes , and yet for his fellowes , from him distills the blessed ointment of grace , it is powred on his head first , and descends from him downe to all the skirts of his garment , to all his members . So heere is in this Sealing , likenesse , distinction , and appropriation . But especially by Sealing heere is meant authority , for a thing sealed is not onely to distinguish and appropriate to a mans use , but to authorize also , as a Magistrate that hath the Kings broad Seale , he is authorized : so Christ he hath Gods Seale , God hath authorized him to be a Mediator , and as hee was fore-ordained before all worlds ( as the Apostle Peter saith ) to be the head of them that should be saved , and to be their Mediator , so when the fullnesse of time was come , when he came in the flesh , hee was authorized by the greatest testimony that ever was , by the blessed Trinity , God the Father , Sonne , and Holy Ghost at his Baptisme , This is my beloved Sonne , heare him , saith a voice from Heaven , there was the Father , the Sonne in the voice , the Holy Ghost in the Dove , there was the whole Trinity , so he was authorized from Heaven . And then he was authorized by his miracles , God gave him power to worke those workes which none could doe but a Mediator , therefore he saith , if you beleeve not me , yet beleeve me for my workes sake . He was authorized also by his Resurrection , as the Apostle saith , in Rom. 1.4 . He mightily declared himselfe to be the Sonne of God by the resurrection from the dead : the Angells from Heaven brought witnesse of him , he was witnessed by all kinde of persons on earth , yea by the divels themselves : so hee is Sealed and authorized every way by all kinde of witnesses to be a Mediator . This is set out in other phrases in the Scripture . In Psal. 2. This my Son have I set upon my holy hill of Sion , and Rom. 3. toward the latter end , Whom God hath set forth to bee a propitiation , God hath set him forth as the Shew-bread was set out under the Law. And then againe in another place , Whom hee hath sent , and in 1. Cor. 1.30 . Hee is made of God unto us Wisedome , &c. Hee is made of God , that is , he is Sealed , appointed , authorized by God for that purpose . So you see , why Christ is said to be Sealed , especially because hee is authorized by God the Father , made , sent , set forth , whom the Father hath Sealed , that is , the party offended by our sinnes , he hath Sealed and authorized Christ to be a Mediator . If this be so , let us learne this use of it , to blesse God the Father as well as Christ , Blessed bee the Father of our Lord Iesus Christ , and Blessed bee Christ , for him hath the Father Sealed by the Spirit . The blessed Trinity have all a hand in our salvation . And then againe consider , if wee despise Christ , whom we despise , we despise the Father that hath Sealed him , it is a weighty matter , Reade the second Psalme and you shall see there what it is to despise Christ , not to kisse the Sonne , that is , when God hath annointed and set forth a Saviour , and Sealed him and authorized him by all the testimonies that can be to be a Mediator , not to receive him for our King , for our Priest and Prophet , it is a rebellion , not against Christ onely , but against the Father who hath Sealed him . And likewise it serveth wonderfully to strengthen our faith when we goe to God for forgivenesse of sinnes : offer him his owne broad Seale , offer to him Christ a Mediator authorized by himselfe : Lord I am thus and thus a sinner , but notwithstanding thou hast sent thy blessed Sonne and set him forth to be a Saviour for mee , and him I offer to thee , thou canst not deny or refuse thy owne Sealed Mediator and Redeemer , if hee had beene a Mediator of my owne appointing and of my owne sealing it were another matter , but I offer thy owne Mediator , looke on the death of him whom thou hast Sealed to bee my intercessour . It is a wondrous prevailing argument with God , hee cannot denie that which he hath devised himselfe , him whom hee chose before all worlds for this great office . But how shall I know whether hee be Sealed for my good or no ? saith the soule that heares this , we heare much of an authorized Saviour , of an authorized Mediator to be All-sufficient , but what is that to mee ? Why ? for whom is he Sealed ? is he Sealed for Angels or for men ? and amongst men , is he Sealed for holy men or sinners ? I come not to seeke or to save whole men , or men that never were lost , no , he came to seeke and to save men , but they are lost men , sick men : and it is a faithfull saying , and worthy of all meanes to be imbraced , that Christ came into the world to save sinners , saith blessed Paul , therefore he is Sealed to save thee if thou art a sinner , to save thee if thou wilt receive him , and thou art bound to receive him under paine of the punishment of rebellion . Is it not rebellion not to receive a Magistrate whom the Prince hath authorized under his broad Seale ? it is another manner of matter not to receive Christ , it is a greater sinne , then to sinne against the Law , for if a man sinne against the Law there is the Gospell to helpe him , but if a man sinne against the Gospell there is not another Gospell to helpe him , now to refuse Christ offered in the Gospell is a sinne against the Gospell , where then can there bee hope of salvation ? salvation it selfe cannot save him that will not bee saved , that refuses the remedy Sealed by God the Father the party offended , who can heale him that casts downe the Potion that is brought to heale him , that refuseth the Physitian that comes to cure him ? I say hee is Sealed to save thee if thou wilt be saved , if thou wilt receive him , receive him not onely to be thy Saviour , but to be thy King to rule thee , and thy Prophet to teach and instruct thee , as we shall see afterwards . But to cleare this a little better , we must know that there are three distinct sealings . There is God sealing of Christ , which I have unfolded to you . And there is our sealing of God , that is , our sealing of Gods truth . And then againe , there is Gods sealing of us by his Spirit : And these follow one the other . Why hath God sealed Christ ; but that wee hereupon should be stirred up to believe , and to receive Christ , and so by consequence to seale that God is true in sending such a blessed Mediator , as St. Iohn saith , He that believes in the Sonne hath set to his seale that God is true . God hath sealed him that we by receiving him should seale Gods truth . Beloved , God comes to us for our testimonialls , for our hands and seals , Oh how wondrously doth God condescend to weake man ▪ He hath sealed Christ for the office of a Mediator , and he offers him unto us , and he comes to us likewise that we would set to our seales too , that Christ is the Sonne of God , he counts it not sufficient that he hath sealed him himselfe , but he will have us seale too , and we seale him when we receive him , he that receives him hath set to his seale that God is true , he that doth not receive him , he makes God a lyar , saith Saint Iohn . And what comes of this when wee receive Christ and set to our seale that God in the promise of salvation by Christ is true ? Then we having honoured him , he honours us by sealing us by his Spirit , as the Apostle saith : Ephes . 1. In whom after ye beleeved yee were sealed , So when we beleeve and set to our seale that God is true , God seales us by his Spirit , after yee beleeved you were sealed . But what is this seale of the Spirit whereby God seals us after we beleeve ? I answer , God seales us when hee sets the stampe of his Spirit upon us , when the worke and witnesse of his Spirit is wrought in us : For as in a seale , the wax hath all in it , ●he whole likenesse of the Jmage that is in the seale : So the soule that is sealed by the Spirit hath the likenesse of the Spirit of Christ stamped on it , God imprints in their spirits the likenesse of his Sonne , that is to say , he makes ●hem loving soules , humble soules , obedient as Christ was in all things , patient , meeke , &c. you may see in the spirit of a beleeving man an expression of the Spirit of Christ , so that if you would see Christ in his excellencies , looke on the spirit of a true Christian , there you shall see a resemblance of Christ Jesus , not perfectly but in some comfortable measure , you shall see the very Image of Christ , you shall see how full of love he is , how patient in crosses , how humble , how meeke , how obedient to God in all things both in a passive and active obedience . This is the stampe of the Spirit , when a man beleeves God honours him by setting his Image on him . And yet this is not all , besides this wee are sealed with the witnesse and comfort of the Spirit as well as with the worke of the Spirit , the Spirit of God sweetly witnessing that we are the sons of God : and this sweet witnesse of the Spirit especially comes after wee have honoured God by beleeving in temptation , when we are able to hold out and say as Iob said , Though he kill me yet wil I trust in him , so when we can after conflicts of doubting and dispaire , say , though he kill me yet will I trust in him , I will set to my seale that he is true , well will you so ? God to honour such a soule seales him to the day of redemption , that is , he gives to the soule of such a one a sweet evidence and testimony that hee is the Son of God. And this seale of the Spirit is double , not only done by the witnesse and worke of the Spirit inwardly ( which I have shewed ) but likewise the Spirit doth seale them outwardly , inabling them to make an outward confession of Christ and his Truth , and therefore in Reve. 14. Christians are said to be Sealed in the forehead , that is , as they are marked and singled out in ill times to be such as God hath set his speciall favour upon , so they are Sealed with a spirit of boldnesse willingly and with forwardnesse to confesse the truth of Christ in ill times . Now ( to apply it to our purpose ) wouldest thou know whether thou be such a one for the present as for whom Christ is Sealed a Mediator ? Examine first of all whether thou hast put to thy Seale that God is true by receiving and beleeving Christ and the promise of Salvation through him , if thou hast done so then thou wilt finde another Seale from God , even the worke of the Spirit in sanctifying of thee and conforming of thee to the Image and likenesse of Christ , and thou wilt finde the witnesse and comfortable testimony of the Spirit in telling thee that thou art the Sonne of God : and withall thou wilt have a spirit of boldnesse and readinesse and forwardnesse to confesse Christ , thou wilt not care for al that the world saith , but wilt if ( neede be ) stand to the profession of Religion to the death . If thou canst finde this in thy selfe , undoubtedly thou art not onely such a one as Christ came to Seale , but for the present , thou mayest be assured that thou hast interest in this Mediator Sealed by God for that purpose . Thus you see that here is food that endures to everlasting life , which is Christ and the benefits wee have by him , you see that that blessed meate is attaineable , because he is willing to give it , for he is become Man for that purpose , he is able to give it , for he is God as well as Man , and he hath aurhority to give it , for God the Father hath Sealed him and fitted him for that office . If we receive him he will Seale us with his blessed Spirit , that is , the same Spirit that furnished Christ with grace , that sanctified him in the wombe , will sanctifie all those that are his members , will worke a likenesse and conformity in them to his blessed Image , for the same Spirit that was in the naturall Sonne is in all the adopted Sonnes of God. And he will likewise give us the comfortable evidence and assurance that we are the Sons of God , furnish us with boldnesse and resolution to professe Christ in all times . Let me then I beseech you come againe to re-enforce this exhortation : Take heed you refuse not Christ , consider with what authority he comes , he is Sealed , it is no presumption therefore to receive him , though you be never such sinners , to receive him ( I meane ) not onely to be a Priest to reconcile you to God , but to be a King to rule you , and a Prophet to instruct you by his Spirit , to receive him on this manner is no presumption ; to receive him indeed as a Saviour , but to neglect him as King , to refuse to come under his government is great presumption , but to receive whole Christ is obedience and faith and no presumption , nay if you doe not receive him you sinne damnably , you commit the greatest sinne that can be : He came to save all that will come under his blessed government , that will kisse the Sonne , Whosoever will , let him come and drinke of the waters of l●fe , all the good promised by Christ is promised upon our receiving of him , upon the obedience of our Faith , there is nothing required but a will to imbrace him and to be under his government , there is no exception made of sinnes or persons or times . At what time soever a sinner repents , whatsoever sinner , whatsoever time or whatsoever the sinnes bee , if he repents Christ is ready to receive him . If you pretend your unworthinesse and want of excellencies , hee takes away that objection , Come unto me all that are weary and heavy laden , Come buy without money , and here in the text , the Sonne of man shall give it , and what so free as guift ? If you pretend you have sinned since your calling , and that you have sinned against conscience , and knowledge , and therefore now you have no further hope of Christ : remember that Paul 2. Cor. 5. speakes to the Corinthians that were in the state of grace , I beseech you to be reconciled to God , and in Ieremy 3. Returne againe you Backesliding Israel , and I will heale your Backeslidings , and againe , will a man receive a wife that hath played the harlot and broken the band of marriage ? Yet returne O house of Israel and I will receive you , Therefore runne not away from God , though thou hast sinned after thou art in the state of grace , come againe J beseech you still Christ is to be received , the doore of grace is alwayes held open , and the golden scepter continually held out as long as we live in this world . But yet it is not good to neglect the time of grace , receive Christ presently , deferre not to come under his governement , and receive him wholy , or else there is no receiving of him at all . And ( to presse this a little further ) I beseech you consider , that if you leave not your sinfull courses and come under the blessed governement of Christ , if you receive not this Sealed King , this Sealed Priest and Prophet , this Sealed Mediator whom God hath Sealed and sent unto you for salvation , there is not any thing in the world that will one day more torment you then your refusall of him ; O that we should ever live to heare of salvation so freely offered and of a Saviour so authorized , yet notwithstanding that we should respect our sinnes more then our soules , and because we could not have him to bee our Saviour except wee came under his governement , and bee ruled by him as a King , we refused him wholy altogether : Indeed if we might have had salvation by him and the forgivenesse of sinnes , and withall have remained under the rule and sway of our owne lusts and beene led by them , we would have beeene contented to have had him , but rather then we would leave our blasphemous , our uncleane , inujurious and covetous courses of life , wee were content to let Christ goe if hee would ; O that we should reject this Sealed Saviour , O that we should refuse salvation offered on such loving termes , when God was so loving as to Seale and authorize his Sonne , when the Sonne was so loving as to give himselfe when he was Sealed , to refuse this and that for such base respects , will certainely one day when the conscience is wakened , proove the greatest torment that can be . See how the Apostle notably enforceth this in the second of the Hebrewes , if so be they did not escape that despised Moses Law , How shall we escape if wee neglect so great salvation ? hee doth not say how shall we escape if we oppose Christ , if we raile on him , if wee despise his Image in his children , as many cursed wretches doe , but how shall we escape if we doe but neglect so great salvation , so witnessed and authorized with all the signes , so offered and tendered with all the termes of love that may be . And therfore if there be any heere that have lived in sinfull courses , and have a purpose to breake them off , that are weary of the governement of their lusts and of Satan that rules them by their lusts ( for all are under one governement or other , either under the Sealed governement of Christ , or under the base governement of Satan that tends to damnation ) O leave it , and come under this Governour Sealed by God the Father , authorized from Heaven by the blessed Trinity , by miracles , and by all the arguments that can be , come under his blessed governement , and you shall doe well , God the Father , the partie offended with your sinnes , he hath Sealed him , and he cannot refuse a Mediator of his owne Sealing . And doe not say your sinnes have beene thus and thus , for consider what were these parties that he offers himselfe to heere , that he saith to , Labour for the meate that endures to everlasting life , were they not cursed Hypocrites that followed him for the loaves , and yet he saith to them , Labour for the meate that endures , &c. I am Sealed even for your salvation , if you will come out of your hypocrisie and be ruled by me ; therefore let none stand out from comming under the governement of Christ , for hee offers mercy ( you see heere ) to the worst of men , even to cursed hypocrites . And ( to conclude with a word of comfort ) if there be any poore distressed soule frighted in conscience with the sight of his sinnes and Satans temptations , O let such consider the love of God in Christ : Satan pictures out God as a terrible Judge , and so he is indeed to men that goe on in their sinnes , a consuming fire : but art thou weary of thy courses , art thou willing to come under a better covenant , let not Satan abuse thee by setting God before thee as a terrible Judge , and Christ as one that would not save thee ; no , come in , kisse the Son , for him hath the Father Sealed , Sealed for thee if thou bee weary of thy sinnes , inforce not upon thy soule any unwillingnesse to be in God , wherefore doth God stoope so low , and labour by all these arguments heere , as that Christ is the Sonne of man , and that hee shall give it you , and that the Father hath Sealed him for that end , wherefore is all this , but to shew his willingnesse to receive thee ? wherefore hath the Father Sealed Christ but in love to thee ? Come in therefore , and then if you will seale to this truth , if you will beleeve , and cast your selves on Gods gratious promise even against doubting and distrust , you shall finde God sealing you by his Spirit , you shall finde his Spirit witnessing to your spirits that you are the sonnes of God. Heere then you see is sure footing for poore doubting soules to fasten upon , God the Father , the party offended , hath Sealed his Sonne , hath authorized him to save thee , if thou repent and come in ; what are all thy sins and unworthinesse to Christ , God-man , Sealed and authorized by the Father who is the partie offended ? if thou art willing to come in , bring all thy sins and oppose them to Christ God-man Sealed by the Father and they will vanish as a cloud . But ( as I said before ) if thou wilt not come in and accept of this Saviour , if thou wilt not submit thy selfe to his governement , thou sealest thy damnation . Thus you see I have unfolded this blessed portion of Scripture , Christ Jesus and all the prerogatives and benefits that come by him , is the food that endureth to everlasting life : you see the arguments our blessed Saviour useth to enforce us to Labour after this food , it is food , it is food that endures , & it is food that endures to everlasting life , and he will give it , for him the Father hath Sealed and authorized so to do , he is both the gift and the giver , both the food and the inviter to the food , both the Priest and the Sacrifice . Labour therefore after this food . There is an objection which I will briefely answer and so end . Labour after it , why ? Christ will give it , if he will give it why must wee labour after it ? and if we must labour for it , how doth he give it ? how can these two , guift , and labour stand together ? I answer , very well , Christ will give himselfe and forgivenesse of sinnes , and life everlasting , and yet we must labour too : But wee must know for what we must labour , we must not labour for any merit to the title unto Heaven and happinesse , Christ indeed gives that ; But labour in the use of all good meanes to get knowledge and faith to receive this gift , to get the knowledge of Christ , what he is in his natures and offices , what he hath promised , what he hath done and what he hath suffered , what the intent of the Gospell is , what the Giver is , and what the authority is that his Father hath given him , this requires labour , it is a labour to crack the shell , to understand the letter of the Scripture , to know what the gift and what the giver is . And it is likewise a labour to get faith to receive this gift , to get the soule emptied of all selfe-confidence , of all worth in it selfe and in the creature , for Christ must bee received with a beggars hand , and it will aske much labour to deny a mans selfe , for proud flesh will alwaies have somewhat to trust to either in it selfe or in the creature . So that these two may well stand together , labour and gift : we are taught to pray , Give us this day our daily bread , God will give us our daily bread , we must not therefore stand still and doe nothing , but though God will give it , yet he will give it in the use of meanes , in the use of our lawfull callings , so heere , God will give us this spirituall food , yet he will give it in labour , it is his ordinance , and whatsoever hee gives , he gives not in idlenesse but in obedience to his ordinance , he will have us to labour in the use of the meanes , in reading , hearing , receiving the Sacrament , praying , meditating and the like , to have a part in Christ this blessed gift Nay , because he will give Christ , therefore la●our , the one enforceth the other , the like reason Moses giveth the Israelites , Fight ( saith he ) for the Lord hath given them into your hand , ●hey might say , if our enemies bee given into our hand why should we fight ? yes , fight the rather , be incouraged to fight , because you shall be sure to conquer , so heere , Labour for the meate that endures to everlasting life , for the Sonne of man will give it , therefore labour , because he will give it , in labouring we shall bee sure to have it , do that which belongs to thee and thou shalt be sure to have that which belongs to God , thou shalt finde Christ , and Heaven , and glory , and all in the use of the meanes : But he gives nothing without labour ; there can be no good done in earthly things without labour , and doe you thinke to have Heaven without labour ? No , spirituall things are against the streame , Heaven is up the hill , there must be labour , there must be striving against corruptions within and against temptations without , and our labour it is a happy labour , it is not a barren labour , our labour is not in vaine in the Lord , as the Apostle saith , wee that labour for the food that endures to everlasting life , we labour for somewhat , but worldlings that beate their braines , and tire their spirits , and rack their consciences , and weare out their bodies , it is all for nothing , it is for that which is vanity and vexation of spirit , for that which they must leave behind them . A true Christian ( to encourage him to take all the paines that may be ) hee labours for something , it is a hopefull and not a barren labour : And ( beloved ) blessed are we that we can have this food for our labour , that since the fall wee can recover by the second Adam a better estate then wee had by the first . And our blessed Saviour to the end he might distinguish true Christians from Hypocrites , enjoynes this duty of labouring so much the more , for we have many in the Church that thinke to have Christ and his benefits without labour , as if Heaven would drop into their mouthes , they can say that God is mercifull , and Christ died for us , but you shall in the meane time finde them carelesse of reading , of hearing , of praying , of the Communion of Saints , &c. are idle in working out their salvation with feare and trembling , negligent in selling all that they have for the Pearle , will part with nothing for Christ , I say to distinguish these Hypocrites from true Christians , therefore he saith , Labour , to shew to us that onely they that labour for Christ in the use of all good meanes , that labour for the true knowledge of him and for faith to receive him , that sell all for him , that take paines to grow in grace and in union with Christ , that make him their best portion in the world , and delight in him , it is they onely that have interest in Christ , onely the painefull Christian is the true Christian. Therefore I beseech you , as you would have it discerned that you are not Hypocrites in the Church , bee stirred up to use all sanctified meanes to know Christ , to beleeve in him , to know that you are in a communion with him , that you belong unto him . Be not discouraged , you shall have rest ere long , There is a rest for the people of God , as the Apostle saith to the Hebrewes . Indeed so long as we are heere below there is labour joyned with wearinesse , for we have great conflicts with corruptions and temptations , with enemies within , and enemies without , but be of good comfort we shall at last come to a rest , to a rest perpetuall and everlasting : It is true , in Heaven there shall be labour , for we shall be alway praising God , but it shall be labour without wearinesse , labour without conflict , there shall bee no corruption within , nor no divell without , Satan could enter into Paradice below , but hee shall never enter into that heavenly Paradice , therfore be incouraged to labour for a while , though it be tedious , because of corruptions and temptations , yet there is a rest for the people of God , an eternall Rest. FINIS . VIOLENCE VICTORIOVS : In two Sermons , By the late Reverend and Learned Divine RICHARD SIBS , Doctor in Divinity , Master of Katherine Hall in Cambridge , and sometimes Preacher at Grayes-Inne . GEN. 32.26 . I will not let thee goe except thou blesse mee . 1 COR. 15.57 . Thankes be unto God which giveth us the victory through Iesus Christ our Lord. LONDON , Printed by G.M. for Nicholas Bourne and Rapha Harford , 1639. VIOLENCE VICTORIOVS . MAT. 11.12 . From the daies of Iohn Baptist untill now the Kingdome of Heaven suffereth violence and the violent take it by force . IOHN Baptist and our blessed Saviour gave mutuall testimonies one of another , hee witnessed of Christ before hee came , and our Saviour Christ gives witnesse of him here . The occasion of this you have in the second verse : Iohn being in prison sends two of his Disciples to Christ , to know whether he were the Christ or no ; not that Iohn did doubt , but to confirme his Disciples . Christ returnes a reall and a verball answer , Tell Iohn ( saith he ) what ye have seene and heard , &c. and then he closeth up all , Blessed is he that is not offended with me . Upon this occasion Christ enters into a commendation of blessed St. Iohn Baptist , even unto a comparative commendation , amongst them that were borne of woemen there had not yet risen a greater then Iohn the Baptist , 1 not so much in eminency of grace ( though that may have a truth ) as in regard of the dispensation of his Ministery , Iohn living in more glorious times : For the excellency of the Church is from Christ : he doth ennoble and advance times and places and persons , Bethlehem , a little Citty , yet not a little Citty in regard that Christ was borne there , and saith Christ , Happy are the eyes that see that which your eyes see , every thing is advanced by Christ. So Iohn Baptist in regard of his office , being the immediate fore-runner of Christ , was greater then all that were before him : yet he saith the least in the Kingdome of Heaven is greater then be ▪ not in grace , but in prerogative , in regard of the revelation and manifestation of more things . For Iohn Baptist died before he saw the death and resurrection and ascention of Christ accomplished , before he was glorified . Therefore in regard of these prerogatives , the least in the Kingdome of Heaven , that is , in the Church of the New Testament is greater then he . It is a rule that the least of the greater , is greater then the greatest of the lesse . Iohn was greater then the greatest of them that were before him ; but lesser then the least of those that were after him . Then Christ commends Iohn from the efficacie of his Ministery , 2 From the daies of Iohn Baptist untill now the Kingdome of Heaven suffereth violence , and the violent take it by force ; so you see how the words depend upon the former . For the points wee are to consider in them . First , here you have the state of the Church in the New Testament , ( It is a Kingdome , and the Kingdome of Heaven ) together with the quality of the meanes whereby it comes to be a Kingdome , the meanes of grace , the Gospell . The Gospell and the people that are wrought on by the Gospell in the New Testament , they are both called the Kingdome of Heaven . Then secondly , here is set downe the affection of those people that seeke this Kingdome at that time , and so forward to the end of the world ; the disposition of the persons is , they are violent . The third is , the issue or successe of this eagernesse and violence ; though the manner be violent , yet the successe is good , the violent take it by force . The fourth is , the date or time when it begins , and how long it continues ; it beares date from the preaching of Saint Iohn Baptist to the end of the world ; untill now , that is , to the end of the world , as it was said , till now , in the Evangelists time , so posterity may say untill now , from the first comming of Christ , till his second comming , while there is a Gospell preached , which is the Ministerie of the Spirit , the Spirit will bee working , and there are such glorious things in the Gospell , that there will bee violence offered , so while there is a people to bee gathered , and a Gospell to be preached to gather them , and a Spirit that workes by that Gospell , there will be violence in the Church offered to the meanes of salvation . First , The state of the Church , together with the meanes , the Gospell preached , it is called The Kingdome of Heaven . Besides others , there are three maine significations of these words , The Kingdome of Heaven . First , the famous , leading , proper signification is the state , and place where God himselfe , and his people are most glorious , The Kingdome of Heaven ; 1 all the other significations end in that . But secondly , because all that shall come into that glorious Kingdome , they must bee Kings here first in the state of the kingdome of grace , 2 which consists in righteousnesse , peace , and joy in the Holy Ghost , in the graces and comforts of the Spirit , therefore the state of grace comes to have the name too of The Kingdome of Heaven ▪ And thirdly , 3 because grace in this world cannot be attained without an order , and meanes , and dispensation from God ; hereupon , the dispensation of the meanes whereby we come to have grace is also called The Kingdome . The unfolding the mysteries of salvation in the Gospell , is called the Kingdome of God. As Christ saith , The Kingdome of God shall bee taken from you , that is , the preaching of the Gospell , therefore the Gospell is called the Gospell of the Kingdome , and the Word of the Kingdome , because by this Word wee come to have grace , and by grace , glory ; there is no glory without grace , and no grace without the Word , one makes way for another . The preaching of the Gospell doth cause a Church ( which is the Kingdome of Christ ) wherein hee rules by the Scepter of his Word , by which Word , Christ and all his riches , and glory , and prerogatives are unfolded , and thereby grace is wrought , and grace leades to glory . This connexion and subordination is to bee observed . First , 1 for the conviction of those who doe not indeed belong to the Kingdome of Heaven ; every man is ready to talke of the Kingdome of Heaven , and the glory there ; I but there is a subordination of grace , and of the meanes of grace ; how standest thou affected to the meanes of salvation , to the Word of the Kingdome , the Word of life , The Word of reconciliation ? for it hath the name from all the excellencies to which it brings us , to shew , that as we valew life , a Kingdome , reconciliation , and all that is good , so we must valew this Gospell , or else it is a presumptuous confidence ; if the priviledges of grace and glory belong to us , wee must come to them by these steps ; those that regard not the Gospell and meanes of salvation , they have nothing to do with grace nor glory , they are hereby convinced of arrogant folly . 2 Againe , it is a ground to comfort weake Christians that regard the meanes of salvation , and yet feare their falling away ; be of good comfort whosoever thou art , God hath knit and linked these together , all the power of earth and hell cannot breake one linke of this chaine ; conscionable attending upon the meanes and grace and glory will go together . Therefore hold on , attend upon the meanes of salvation , and waite with comfort ; The Gospell of the Kingdome will bring thee to grace , and grace ( though it be but an earnest , but a little measure ) will bring thee to glory . Where God hath begun a good worke he will finish it , he will second one benefit with another , diligent attending on the meanes with grace , and grace with glory . In Scripture , works have their denomination from that they aime at , as the Apostle saith , Yee have crucified the old man , and yee are crucified with Christ , because yee are in doing it , and ye shall do it perfectly ; so we are Saints , because wee shall be so ; we are Kings now , because we are in part so , and we shall be so fully hereafter ; so grace is called the Kingdome of Heaven , because it is the undoubted way to the Kingdome of Heaven and glory . God would helpe our faith by the very title , for wee are not elected to the beginnings onely of glory , but to the perfection , as it is excellently set downe , Ephes. 1. We are elected to glory by meanes and beginnings ; therefore undoubtedly we may hope for the accomplishment when we see the beginnings . Why is the state of grace and the meanes of grace and glory it selfe called the Kingdome of Heaven ? Answ. Because they are all of and from Heaven , the one is in Heaven the Kingdome of glory , and the other the Kingdome of the Word here , and truth and grace which are by it are from Heaven , the truth we have and grace from the truth come from Heaven , yea and Christ the Author of all is from Heaven and they all leade to Heaven . Which should teach us with what minds to converse in the hearing and reading of these things , with heavenly affections . And it shewes likewise why worldlings and base people are no more affected with the things of the Gospell , because it is the Kingdome of Heaven . If it were of the world we should have it sought with eagernesse enough , though it were a lesse matter then a Kingdome : but it is a Kingdome of Heaven remote from flesh and blood , there must be a new Spirit to worke a new sight and a new taste , to worke a change in the heart of man , and then he shall know the things of the Kingdome of Heaven . He must come out of the world that will see this Kingdome , as in Reve. 18. Come out of Babylon . A man must come out of Antichrists Kingdome , to see the basenesse of it , he cannot see it in the middest of it , so we must come out of the world if we would see the glorious Kingdome of Christ , it is a heavenly Kingdome . Therefore the greatest potentates of the world must abase themselves , there is no greatnesse in the world can helpe them to this heavenly Kingdome . But why should the Gospell and the state of the Church in the New Testament bee called the Kingdome of Heaven and receive the date now ; was it not the Kingdome of Heaven before ? J answer , it is the manner of the Scripture to give titles to things from the glorious manifestation of them , things are said to bee when they are gloriously manifested . The Mystery of Christ is said to be revealed now in the time of the Gospell , it was knowne before to Adam and Abraham and the rest : but now there was a more apparent glorious manifestation of it , therefore now the manifestation of Christ and the good things by him , they are called a Kingdome ; before it was kept inclosed in the pale of the Iewish Church , it was vailed under Types , it was hid in promises that were darke and obscure , but when Christ came , all was taken off and Christ was unvailed . It is said in the Gospell , The Holy Ghost was not given yet , because Iesus was not yet glorified . The Holy Ghost was given before , but not so fully and plentifully : So there was a state of Heaven before men were saved , before the comming of Christ : But it was not called the Kingdome of Heaven , it was not a state of liberty and freedome from the bondage of ceremonies , &c. And there is reason that there should be violence offred to this state and meanes , and grace wrought by it , it is a Kingdome : it is no great wonder that a Kingdome should suffer violence , especially such a Kingdome as the Kingdome of Heaven . What is in a Kingdome ? There is first of all freedome from slavery and danger , 1 a Kingdome is an independent state , there is none above it , he that is a King is free , independent and supreame . Then againe a Kingdome is a full state , 2 there is aboundance and plenty of people and good things in a Kingdome . Againe , 3 in a Kingdome there is glory and excellency : ( where is it to be had else ? ) all the glory and sufficiency and contentment that Earth can afford . Now in that the state of the Church by reason of the glorious Gospell is called a Kingdome . First it is a free state : as indeed the Word doth make us free from former bondage . In particular the Gospell of Christ it frees us from Jewish bondage , and from all kind of bondage spirituall . If the Sonne make you free yee are free indeed . A Christian is above all , he is over sin and Satan and the Law , he is free & supreame and independent all are under him . A Christian as a Christian , he is under none but Christ , under no creature . The spirituall man judgeth all things , yet hee himselfe is judged of no man. I speake not of civill differences : But as a Christian is a member of Christ , and a citizen of the Kingdome of Heaven , he hath a kind of independent state , his conscience is onely subject to God and Christ ; but all earthly things he commands , they are under him . And 2. the sta●e of a Christian is a full state : God is his , Christ is his , All things are his , so much as shall serve to bring him to Heaven , that which is truly good is directly his , and indirectly all other things are made his by Christ , who hath the authority and power and strength of a King to command all things to worke together for his good : death and sinne and all that befalls him are thus his . And then he hath a spirit of contentment in the want of good and of patience in the suffering of ill , that he can doe all things ( as St. Paul saith ) through Christ that strengtheneth him . What he wants in outward things , he can fetch supply from the promises of the Gospell , he can fetch supply from Christ , and from the state to come , and what he wants in other things he hath in grace which is better . 3. It is a state likewise of glory and excellency : but it is a spirituall glory , and therefore it consists together with outward basenesse and meanenesse , it is a glorious state to be the Sonne of God , to be heires of Heaven , heires of all things in Christ , by the Spirit of Christ in him he rules over all . How glorious is the Spirit of God in a Christian in the time of temptation and affliction , when he hath a Spirit ruling in him , that is stronger then the world and all oppositions whatsoever ? The state of a Christian is glorious even in this world in the beginnings of it . What then is the glory that is to be revealed on the Sonnes of God in the day of revelation ? It cannot enter into our thoughts , it is above our expression , nay it is above our imagination and conceit ; Thus you see there is great cause why the Kingdome of Heaven should suffer violence . When Crownes and Kingdomes are laid open to people with hope of getting them , especially such a one as the Kingdome of Heaven is , it is no wonder if there be violence offered to get them . The next thing is the affection of those that seeke after this Kingdome , it is violent . The Kingdome of Heaven suffereth violence . How doth the Kingdome of Heaven , the Gospell and meanes of grace suffer violence . First , because when these good things were revealed by Iohn Baptist and then by Christ , 1 and after by the Disciples and Apostles , many thronged into the Church , which is the gate of the Kingdome of Heaven : they all pressed to be of the Church , to heare the Word of God. They hung as it were upon the word of Christ ; upon his mouth ; they pressed so , that they trod one upon another ; and it is said they all came out to heare Iohn Baptist , Ierusalem and all Iudea and all the region round about Iordan , so that in regard of the multitude there was violence . 2 And then in regard of their affections , their zeale to the good things of the Gospell was eager , and earnest : To be Citizens of a Kingdome , to partake of the meanes of salvation , to come to grace , and so to glory , it made them wondrous violent . 3 In regard likewise of the persons , the Kingdome of Heaven suffered violence , the persons being such as might be judged to have no right unto it . 1 Alas for poore wretched sinfull men and woemen , that had beene notorious sinners to come to receive a Kingdome , to become Kings , this was strange . What had sinners to doe with grace ? This doctrine was not heard of in the Law , that there should be hope for such wretched persons as these , if such might be admitted surely there must needs bee great violence . 2 Then again , they were poore and meane people , The poore receive the Gospell ; for beggars to become Kings , poore men , that were advantaged by their outward abasement to come to spirituall poverty . 3 Againe , they were Gentiles , Alients from the common-wealth of Israell and strangers from the Covenant of promise , Heathen people . The Iewes were the children of the Kingdome , the Gentiles were forreiners and strangers ; now for these to come in , and the children of the kingdome to be shut out , it must needs suppose violence ; where there is no apparant right , there is force . Now what right had the Gentiles ( that were little better then dogs ) could they have any thing to doe with the kingdome ? I saith Christ , they take it by violence , and the Jewes , and the proud Scribes and Pharisees that seeme to be the apparant children of the kingdome shall at length be shut out . They that were first ( in outward prerogatives ) shall bee last , and they that were last ( the Gentiles , sinners , meane people that take the advantage of their basenesse , and sinnefullnesse , to see their unworthinesse , and to magnifie the grace of God in Christ ) shall bee first . In these respects the Kingdome of Heaven is said to suffer violence . People will to Heaven what ever come of it , when these good things are discovered they will have no nay . Hence wee may learne this , That it is the disposition of those that are the true members of the Church of God to be eager and violent . Those that intend to enter into the Kingdome , they must throng , and strive to enter ; and when they are in , they must keepe the fort , and keepe it with violence . There is indeed a violence of iniquity and injustice , and so the people of God of all others ought not to be a violent people ; Doe violence to no man , saith the Baptist to the souldiers , Luke 3.14 . violence rather debars out of the kingdome of Heaven , then is any qualification for it : But this is another manner of violence which our Saviour here speakes of , necessary for all that desire to enter into the Kingdome of Heaven , and that for these reasons . First , betwixt us and the blessed state wee aime at there is much opposition , and therefore there must be violence . 1 The state of the Church here , the state of grace , and the enjoying of the meanes of grace it is a state of opposition . Good persons , and good things , they are opposed in the world . Christ rules in this world in the middest of his enemies , hee must have enemies therefore to rule in the middest of , he must bee opposed , and where there is opposition betweene us and the good things that wee must of necessity have , wee must breake thorough the opposition , which cannot bee done without violence . Now the meanes , and graces of salvation they are opposed every way , within us , and without us . 1. They are opposed from within us , and that is the worst opposition : for Satan hath a partie within us that holds correspondencie with him , our owne traiterous flesh ; in all the degrees of salvation there is violence hence ; in effectuall calling , when we are called out of the kingdome of Satan , he is not willing to let us goe , hee would keepe us there still , and when we come to have our sinnes forgiven in justification , there is opposition , proud flesh and bloud will not yeeld to the righteousnesse of the Gospell ; it will not rest in Christ , it will seeke somewhat in it selfe . In Sanctification there is opposition betweene the flesh and the Spirit : every good worke wee doe , it is gotten out of the fire ( as it were ) it is gotten by violence , in every good action , whether it be to get grace , or to give thanks to God , how many carnall reasonings are there ? If a man be to give to others , the flesh suggests , I may want my selfe . If he be to reforme abuses in others , he is ready to thinke , others will have somewhat to say to me , and I shall be offencive to such and such men . And then the affection to earthly things chaines us to the things below , and selfe-love prompts a man to sleepe in a whole skinne ; we love our wealth , and peace , and favour with men , so that a man cannot come to the state of grace without breaking through these , and hereupon comes the necessity of violence from the opposition from within us , wee must offer violence to our selves , to our owne reason , to our owne wills and affections , You have not yet resisted unto blood , saith the Apostle ; wee doe not resist by killing others , but we ourselves resist to death , when rather then we will misse of Heaven , and happinesse , and rather then we will not stand for the truth we will suffer death . 2. Againe there is opposition from the world , on the right hand , by the snares and delights of the world , to quench the delight in the good things of the Spirit , and on the left hand , by feares , and terrors , and scandalls to scare us from doing what we ought to doe . 3. And then there is opposition from Satan in every good action , he besets us in prayer with distracted thoughts , and in every duty , for hee knowes they tend to the ruine of him and of his Kingdome . There is no good action but it is opposed from within us , and without us ; the meanes of salvation , and the attending on them , they are not without slander and disgrace in the world . God will have this violence therefore , because there is opposition to the meanes , to the attendance on them , to grace , to every good action , to every thing that is spiritually good . Nay , sometimes God himselfe becomes a personated enemie , in spirituall desertions he seemes to forsake and leave us , and not onely to forsake us , but to be an enemy , to write bitter things against us , and that is a heavie temptation . 2 Againe , God will have this violence , and striving , as a character of difference , to shew who are bastard professors , and who are not , who will goe to the price of Christianity , and who will not . If men will goe to Heaven they must be violent , they must be at the cost and charges , sometimes to venture life it selfe and whatsoever is deare and pretious in the world . A man must be so violent , that hee must goe thorough all , even death it selfe , ( though it be a bloudie death ) to Christ ; this discards all luke-warme , carnall professors , who shake off this violence ; in all estates of the Church it is almost equally difficult to bee a sound Christian ; for God requires this violence even in the most peaceable times . Now the truth and religion are countenanced by the lawes , yet the power of it is by many much opposed . Therefore hee now that in spight of reproach , in spight of slander will beare the scornes cast upon the Gospell , that will goe with Christ without the gate , bearing his reproach , such a man may be said to be thus violent ; it is an easie thing to have so much Christianity as will stand with our commodity , or with pleasure , &c. but to have so much as will bring us to Heaven ( I say ) it is equally hard in all times of the Church , it requires violence to carry us thorough these lesser oppositions . Againe , 3 God will have us get these things with violence , that we may set a greater price on them when we have them ; when we have things that are gotten by violence , that are gotten hardly , O we valew them much , Heaven is Heaven then , things that are hardly gotten , and hardly kept , are highly prized . Againe , 4 the excellencie of the thing inforceth violence ; it is fit that excellent things should have answerable affections . Now it being a Kingdome , and the Kingdome of Heaven , what affection is answerable but a violent strong affection ? 5 Againe , together with the excellencie , the necessity requires it ; for the Kingdome of Heaven , it is a place of refuge , as well as a Kingdome to inrich us . There were Cities of refuge among the Jewes , when a man was followed by the avenger of blood , he would run as fast as he could to the Citie of refuge and there he was safe , so when a guilty conscience pursues us , when there is a noise of feare in the heart , when Gods judgements awaken us , & hell is open , when a man apprehends his estate , and is convinced what a one he is , and what he deserves , of necessity he will flie to the Citie of refuge , and where is that , but in the Kingdome of Heaven , in the Church ? happie is he that can but get in at the gate of this Kingdome , there is no doubt of his going in further ; but there must be a striving to enter in at the gate , and then there he shall be hid in his Sanctuary ; as the pursued Doves , get into their nests , and the Connies hide them in the rock , when they get that over their heads then they are safe : so a Christian , when he is pursued with conscience , and with the temptations of Satan , he flies to his Sanctuary , doe you wonder that a guilty man should flee to his sanctuary , and the pursued creatures to their hold and refuge ? In this respect the Kingdome of Heaven suffereth violence . Herein it is compared to some great rich Citie that hath some great treasure and riches in it , and it must be besieged , and beleagured a long time , and those that can enter into it they are made for ever . Or it is like the entrance or gate of a Citie where there is striving and thronging , and where besides enemies are , that if men strive not , they are cut , and mangled , and killed , so it is in the state of this Kingdome , when a mans eyes be opened , he sees the divell , and hell behind him , and either he must enteror be damned , and being entered , it makes him rich , and advanceth him for ever ; so he is strongly mooved to offer violence on both sides : if he looke behind him there is the kingdome of Satan , darknesse , and misery , and damnation , ( for as Pharaoh pursued the Israelites when they were got out of his kingdome , so the divell pursues a man when he is broken out of his dominion ) And then before him there is the kingdome of happinesse and glory , the feare of that that followes them , and the hope of that that is set before them , both make them strive to enter into the gate of that Citie . What should this teach us ? First , let it be a rule of tryall to know , & judge of our estate , whether we be entred into this gate of Heaven or no ? our lives are very short , very uncertaine ; let us consider if we be in the way to Heaven ; what striving , what strugling , what violence have we ever offered ? There are a company that regard not the meanes of salvation at all , either in private or publique . Some come to the Word , and heare , but they doe not heare it as the Word of God , to bee ruled by it , but as a discourse to delight themselves for the time , to have matter to speake of , and to censure , not with a spirit of obedience to be guided by it as the Scepter of the Kingdome . What violence is this , now and then to heare a Sermon , now and then to reade a Chapter , now and then to utter a yawning prayer betweene sleeping and waking , perhaps when thou knowest not what thy selfe saist ? how then wouldest thou have God to regard it ? What violence is in the lives of most Christians , what strength to enforce good actions , how doe they improove the meanes of salvation ? many meanes are wholy neglected : some perhaps they use that may stand with their convenience now and then , whereas there must be an universall care of all the meanes , there cannot one be neglected without the losse of grace ; and there must be attendance on them with violence . There is none of the meanes can profit us without rouzing , and stirring up our spirits ; we cannot heare , nor pray , without drawing up , and raising up our soules ; the flesh will stop the comfortable performance of any action else , and Satan will kill them in the very birth if he can . To search a little deeper , doe but compare your courses toward these good things of Heaven , with your courses towards the world . If there be hope of preferment , the doores of great men are sure to suffer violence with favourites . The Courts of justice suffer violence , to have our right in earthly things . The stages , and such places are thronged , and suffer violence . If a man could but over-looke the courses of men abroad in the Citie , he should see one violent for his pleasures running to the house of the Harlot as a foole to the stocks . Another to the exchange to increase his estate . Another to the place of justice , to detract his neighbour , or to get his owne right , perhaps neglecting his title to Heaven in the meane time . Another to the Court to get favour to rise to some place of preferment . These places suffer violence : but what violence doth the poore Gospell indure ? Alas , it is sleighted , and men will regard that when they can spare time , &c. It is not regarded according to the worth and valew of it ; if ever wee looke to have good by the Gospell , our dispositions must be violent in some proportion answerable to the excellency of it . Alas we may justly turne the complaint on our selves , that whilest we spend our strength in violence about the base and meane things of this life , the Kingdome of Heaven it offereth violence to us , and yet we will none of it . How doth God beseech us in the Ministery , Wee beseech you to bee reconciled , and Why will yee die O house of Israel ? As if the Gospell and grace were commodities that God were weary off , he comes and puts them upon us whether we will or no , and yet we refuse them , we are so farre from offering violence to the Gospell and to grace , that God offers violence to us , as if we should doe him a favour to receive the Gospell and to doe good to our owne soules , and yet the vile , proud , base heart of man will not regard and receive these heavenly things . How will it justifie Gods sentence at the day of judgement , when hee shall alleadge there was a discovery of such things unto you , and instead of violence in seeking them , you sleighted and neglected them ? Nay ; there is a worse sort of men then these , those that oppose the Kingdome of Heaven in the meanes of it , in the persons of it , what kinde of men are these , thinke you ? Againe , we see here that there is a blessed violence that may stand with judgement . A man cannot be violent and wise in the things of this world , because the things are meane , and eagernesse is above the proportion of them . A man cannot be violent after honour , or riches , and be as he should be ; these are things that he must leave behind him and they are worse then himselfe : much lesse after filthy pleasures can a man be violent and wise , a man must become a foole in this respect , as the Scripture saith . But in respect of heavenly things a man may be violent and wise : for there is such a degree of excellency in the things , that no violence can be too much . Men talke of being too strict and too holy : Can there be too much of that which wee can never have enough of in this world ? I speake it the rather to confound the base judgement that the world hath of a holy disposition , which is carried with a sweet , eager violence to t●ese things . They are thought to be franticke , to be out of their wits , as they thought St. Paul was ; but he answers , If wee be out of our wits , besides our selves , it is to God. Christ himselfe was sometimes laid hands on , as if he had beene out of himselfe , and as Festus told blessed St. Paul , That much learning had made him mad , when he saw him eager in the cause of Christ. So many , when they see a man earnest in the matters of God , they thinke surely these men have lost their discretion : No it is the highest discretion in the world to be eager and violent for things that are invaluable , and if men be not eager for these , they are fooles , they know not how to prize things , the most judicious men here are most violent , so that it be violence that hath eyes in its head , violence guided with judgement from the knowledge of the excellency of the good things in the Gospell , I speake of such a violence as that . Away then with base reproaches , let us not , be affrighted with the ill reports of idle braines and rotten hearts of people , that know not the things that belong to the Kingdome of Heaven . Alas they know not what they say , they are to be pittied and not censured . Is there any thing that a man should be earnest for , if not for these things ? Were our foules made to pursue things that are earthly and base , worse then our selves ? Were our wits made onely to plod in our temporall , and to neglect our heavenly calling ? If any thing may challenge the best of our indeavours , the marrow of our labours , the utmost of our spirits and wits , certainely it is these , grace and glory , that will stand by us , when all things will faile us . Therfore let not your owne hearts besot you , nor the vaine speeches of others affright you . It will be acknowledged by every one ere long , that there is nothing worth a mans eagernesse but these things . The worldling is violent and eager , he troubleth himselfe and his house about a vaine shadow , for pleasures and profit , &c. and what comes of all his violence ? He is turned naked into his grave and thence into Hell , and there is an end of all the violence about all other things besides these . We see then the disposition of true professors , they are violent in respect of heavenly things . Those therefore that are not earnest in the cause of Religion when the state of things requires it ; they have no Religion in them , they are not in the state of grace . We must be earnest first of all against our owne sinnes : Violence must begin there , to subdue all to the Spirit of Christ , to suffer nothing else to rule there ; and after that violence to maintaine the cause of Christ. To contend earnestly for the Faith once delivered to the Saints , to contend with both hands , not to suffer it to be wrested from us or to be betraied , and if it be opposed to vindicate it : we must be violent both to propagate the truth of God , and in case of opposition to vindicate it , He that is not with me ( saith Christ ) is against me . If a man be not with Christ , he is against him : it may seeme a strange speech , but Christ cannot abide luke-warme neuters , he cannot abide nullifidians , he cannot indure cold persons , his stomacke cannot brooke them , he will cast them up , as he saith , Reve. 3.15 , 16. I would thou wert hot or cold . A man had better be nothing in Religion then be luke-warme . The reason is , if a man will have good by any Religion he must be earnest in it . If Baal be God stand for him , if you would have good by him , if the Lord bee God stand for him , be earnest in his cause : if Popery be good then stand for that , if you hope for good by it , and if our Religion be good , then stand for that , if you hope for good by it . There is no good received by Religion , if wee be not earnest for it , Religion is not a matter to be dallied in . Therefore they are bitter , sowre , profane scoffing Atheists that trifle with Religion , as if it were no great matter what it bee . They will bee earnest in all things else , earnest to scrape riches to satisfie their base lusts : but for Religion i● is no matter what it be , it is a thing not worthy the seeking after , the old Religion or the new or both or none . These are persons to be taken heed off , breeding a temper opposite to Religion more then any other , Christ can least brooke them : there is great reason for it ; who can brooke any favour to be neglected and sleighted ? Especially for these excellent things to be under-valued and sleighted , it canno● be that God can indure it . There will be a faction in the world while the world stands , Christ and Antichrist , Good and evill , light and darkenesse , but a man cannot be of both , he must shew himselfe of one side or other in case of opposition . Therefore the temper of the true pofessor is to be earnest in case of opposition of Religion , and in case of opportuninity to advance his Religion ; in civill conversation and dealing with men that are subject to infirmities , he must be gentle and meeke . The Spirit of God descended in the shape of a Dove upon Christ , as well as in fiery tongues upon the Apostles . But in the cause of Christ , in the cause of Religion , he must be fiery and fervent . No man more mild in his owne cause then Moses , he was a meeke man : but when occasion served , when God was offended , downe he throwes the Tables of stone , he forgate himselfe , though he were the meekest man in the world otherwise in his owne matters : So I say the Spirit is both meeke and gentle as a Dove , and earnest and zealous and hot as fire . In Acts. 2 , The Spirit of God comes downe as a mighty winde . The winde is a powerfull thing , if it be in a mans body . There is no torment like to windy sicknesses , as their complaints witnesse well enough that feele them : and if a little winde be inclosed in the earth it shakes the whole vast body of the earth . The Spirit is like winde , it makes men bold , it fills them with a great deale of eagernesse in the cause of God. Againe , the Spirit appeared to the Apostles in the likenesse of fire , it inflamed their zeale and made them fervent that were cold before ; as we see in Peter , the voice of a damsell terrified and affrighted him , but when the Spirit came upon him , it so fiered him that he accounted it his glory ( Act. 5.41 . ) to suffer any thing for the cause of Christ. Therefore those that hope for any thing by religion , let them labour to be for that Religion in good earnest , they shall finde God in good earnest with them else . Againe , hence we see that Religion takes not away the earnestnesse of the affections , it doth direct them to better things , it changeth them in regard of the object , It takes not away any thing in us , but turnes the streame another way ; Violence requires the height and strength of the affections : Religion taketh them not away , but turnes them that way that they should goe . If a streame runne violently one way , if it be derived by skill and cunning another way , it will runne as fast that way when it is turned as it did before . So it is with the heart of man : Religion takes nothing away that is good , but lifts it up , it elevateth and advanceth it to better objects . There are riches and honours and pleasures when a man is in Christ : but they are in a higher kinde , therefore they draw affections and greater affections then other things : but these affections are purified , they runne in a better , in a cleaner channell : whereas before they ran amaine to earthly , dirty things below , the same affections ( of love , of desire and zeale ) doe remaine still , he that was violent before is as violent still , onely the streame is turned : For example take St. Paul for an instance , he was as earnest when he was a Christian as before , he was never more eager after the shedding of the blood of Christians and breathing out slaughter against them , as he was afterwards in breathing after the Salvation of Gods people and a desire to enlarge the Gospell . Zaccheus was never so covetous of the world before , as he was covetous of Heaven when he became a Christian. I say Religion takes not away any thing , onely it turnes the streame : But it is a miracle for the streame to be turned , it was God that turned Iordan : so it is a greater work then man can doe to turne the streames of mans affections that runne amaine to earthly things , to make them runne upward , it is onely Gods worke . This is the excellency of Religion , it ennobles our nature , that which is naturall it makes it heavenly and spirituall , that a man shall be as earnest for God and good things as ever he was before after the things of this life . So much for that point . The third thing is the successe . The violent take it by force . The earnestnesse of affection , and violence , it is successefull , they take it . The good things of God , they are here compared to a Fort , or to a well fenced and well armed Citie strengthened with bulwarks and munition , that is a long time besieged , and at length is taken ; for this clause , The violent take it by force , it doth as well shew the issue of these violent ones striving for the Kingdome of Heaven , to wit , that they doe at length take it , as the manner how it is taken , namely , by force . The violent , and onely the violent , and all the violent , doe at length certainely obtaine what they strive for , the Kingdome of Heaven . Why ? 1 1. Because it is promised to the violent , Knock and it shall bee opened unto you , Bee zealous , and repent , ( that is the meanes to cure all former transgressions , repent , and bee zealous , and doe the former workes ) and To him that overcommeth , ( that is , he that is earnest , that will never leave off till he hath overcome ) to him will I grant to sit with me on the throne , and To him that overcommeth will I give to eate of the tree of life ; all the promises are to him that overcomes , to him that is zealous and earnest . 2 Then againe , the spirit whereby a man is earnest , is a victorious spirit , as Christians have the Word and promise to build on , that leades them on , and incourageth them : so they are led by a mighty Spirit , that hath the force of winde and fire , that beates downe all before it , that breakes thorough all oppositions , and difficulties , being lead with a divine Spirit , what earthly thing can oppose that which is divine ? it brings under , and subdues all ; therfore the violent take it , the Spirit of God seizing upon , and possessing the heart , and carrying it with strength after these things . 3 And then onely the violent take it , because God hath set it at this rate , he that heareth , and doth , he that perseveres to the end , he that sells all for the pearle , for the treasure in the field , there must be nothing retained , all must bee parted with , we must be at any cost , and charge , and perill , and all little enough ; it is offered to us upon these termes of parting with all , of induring any thing , of breaking thorough all difficulties ; onely such , and all such shall obtaine it by force . 4 And againe , onely the violent , because onely they can prize it when they have it . They onely can prize grace , and Heaven , they know how they come by it , it cost them their pleasures , and profits , it cost them labour , and danger , and losse of favour with men , and this paines , & cost , & losse , it indeares the state of grace , and glory to them : for God will never bring any man to Heaven , till he have raised his affections to that pitch to value grace and glory above all things in the world . Therefore onely those shall take it by violence ; for onely those shew that they set a right price on the best things , they weigh them in the ballance of the Sanctuary , they value things as God would have them valued . But , is not the Kingdome of Heaven , and grace free ? therefore what needs violence to a thing that is free , and freely offered ? I answer , because it is free , therefore it is violently taken : for alas , if it were offered to us upon condition of our exact performing of the Law , it might dampe the spirits of men , as indeed usually such if they be not better informed , they end their daies in despaire : but being freely offered , The Publicans and Harlots ( saith Christ ) goe into the Kingdome of God before the proud Pharisees ; because it is free , it is free to sinners that feele the burthen of their sins : Come unto mee all yee that are weary and heavie laden , &c. Blessed are the poore in spirit , for theirs is the Kingdome of Heaven . Blessed are they that hunger and thirst after righteousnesse , they shall be satisfied . Thereupon he that hath a guilty conscience , he makes haste , and offers violence , when he heares of free pardon . What makes the condition of the divels so desperate ? There is no hope of free pardon to them , what makes men so eagerly to imbrace the Gospell notwithstanding their sinnes ? Because it is freely offered . Thereupon it was that the Gentiles were so glad of it , that had beene sinners and under Satans Kingdome before , and that makes miserable persons ( that are humbled with afflictions and abasement in the world ) glad of it ; it being so great a thing , the Kingdome of Heaven , the favour of God , and freedome from misery , and so freely offered . It is so farre from hindring violence because it is free , that therefore the humble afflicted soules that desire grace are the more eager after it . The proud Pharisees thought the Kingdome of Heaven belonged only to them ; and therefore they despised Christ , and despised the Gospell , because it was propounded to sinners , and to such meane persons that they thought were viler then themselves : but now when the meaner sort of people , and others that were abased with crosses in the world saw what a kinde of Gospell it was ; what great matters were offered , and that it was offered freely ; they justified wisedome , and the counsell of God which others despised , and pressed for it with violence . It is little comfort to heare of the excellency , and the necessity of these heavenly things , if there were not hope of them . 1 Hope stirres up diligence and indeavour in the things of this world ; what makes men adventure to the Indies , east and west ? They hope for a voyage that shall inrich them all their life ; hope in doubtfull things stirres up industrie . What makes the poore husbandman diligent to plow and to sow ? ●he hope that he shall have a harvest ; yet this is under a providence that may guide it another way . But spirituall things are more certaine , therfore hope in spirituall things must needs stirre up indeavour , we need not call them into question . 2 And as it stirres up to diligence , so it stirres up in the use of the meanes , not to give over till we see our hopes accomplished . Then in the third place hope of successe , 3 that wee shall not loose our labour , it inables and strengtheneth us to beare the tediousnesse of the time , and the incombrance of afflictions , and whatsoever is betweene us and the thing wee expect , though wee have not that comfort from God that we would have , yet it makes us waite upon God. Therefore when hee saith , the violent take it by force , it is to incourage us , the violent , eager , strong indeavours of a Christian in the waies of God , in the meanes of salvation , they are no successelesse indeavours . He labours for that he knowes he shall have , his violence is not in vaine ; he that is violent in good things hath a promise , hee that wrastleth with God shall overcome , and he that overcommeth shall have a crowne , here is a promise to build on : therfore here is incouragement to bee earnest and violent , he shall overcome , hee shall enter the Castle at the last , if he continue striving and give not over . Hence there is a difference to be observed betweene the indeavours of a Christian and of three sorts of other men . 1 First of all , if those only that offer violence to the Kingdome of Heaven , that set on it with incouragement , shall get it and that by force , what a great difference then is betweene them , and those that in a contrary way offer violence to the Kingdome of Heaven , that is , those that wrong Christ in his members , and hinder the meanes of salvation , what promise have they to speed ? Surely they have no promise nor hope at all , onely their malice carries them amaine in spight ; because the Gospell reveales their hollownesse , and hypocrisie to all men , and forceth upon them a necessity to be other men then they list to be for the present , therefore they are eager in hating the Gospell . There are threatnings enough against such as are violent against the Gospell , they are violent in vaine , for they kicke against the prickes ; they run themselves against a stone wall , and they shall dash themselves against it . Those that have ill will to Sion shall perish , there is one sits in Heaven that laughs all their attempts to scorne . A Christian hath comfort in his indeavours ; there is hope of good successe though there be inward and outward opposition , he shall prevaile . Those that are enemies have nothing but discouragement , they shall bee as grasse on the house top , that no man blesseth but is cursed of every one , no man bestowes a good word on them , it is a fruitlesse indeavour , they are under a curse . Againe , it shewes us how to judge of the courses of other men , 2 that are violent in other courses about the world . A Christian he takes his Kingdome at the last and injoyes it for ever : but those that are violent for the world after pleasures , after baser things then themselves , alas when they have it , they have but a shadow and they become shadowes in imbracing it : Vanity imbraceth vanity and how soone are they stripped of all . If a man by violence scrape a great estate , he must leave it shortly ; here he found it , and here he must leave it in spight of his heart ere long ; and all is but vanity in the censure of him that knew all things the best of any man ; even Salomon , that had gone thorow the variety of all things . And oft times they misse of that they labour for , They doe not rest that they get in hunting ; they hunt after preferment and after riches , but oft times they doe not enjoy them , and if they doe , they get the curse of God with them and ere long they are stripped of all ; but here is that that may strengthen our indeavours , The Kingdome of Heaven suffereth violence , and the violent take it , it is not an indeavour that is lost . 3 Then againe , this shewes that the state of true Christians is different from the state of persons that are carried to good things , but not violently ; The violent take it , he surprizeth the city at the last , he laies his siege and will not remoove till death ▪ he will not give over till he have it , he will have it or he will dye in the businesse , and so at last he obtaines his desire . The sluggish carelesse man he goes a little way . As Agrippa said to Paul , he was almost perswaded to be a Christian , so it is with such men , in some things they will be Christians , but there they are at a stand , they will go no farther , and so all they have done is to no purpose , The sluggard desireth and wisheth , but his soule hath nothing . A sluggish , cold , lazie Christian he looseth all his paines . If a man be to goe ten miles , and goe but nine , and there sit downe , he shall never come to his journies end . If a man will give but 7 or 8. shillings for that which is worth 10. he shall goe without it . Grace and Glory are set at this price , there is required such strength of labour and indeavour and violence : therefore without this a man shall never attaine it , unlesse he stretch himselfe to such a pitch , He shall never come to the end of his Faith , the salvation of his soule , to the high calling of God in Christ Iesus . The sluggard wisheth and gets nothing , the reason is , because he is a sluggard , because he will not strive , but the striver gets the fort and hath all in it , and is a man made for ever . The sluggard thinkes himselfe wiser then many men that can give a reason . The sluggish discreete Christian , I warrant you he hath reasons for what he doth . It is not good to be too earnest , it will incurre the disfavour of such a man or such a man , J shall bee accounted so and so for my paines : But a wise man he seeth the excellency of the things , and he knowes that his courses and his conscience will justifie him at the last , and therefore he goes on what ever comes of it . God is not so weary of these precious things , these precious jewels of grace and glory , as to force them upon us . Is the Kingdome of Heaven such a sleight thing , that it should be obtruded to us whether we will or no ? Shall we thinke to have it when our hearts tell us wee esteeme other things bet●er ? No ; there are none ever come to Heaven but their hearts are wrought to such an admiration of grace and glory , that they undervalue all things to it : therefore there is no hope for any to obtaine it , but he that takes it by violence . We see Moses esteemed the basest thing in the Church better then the greatest excellencies in the world that men are so violent after , he esteemed the very afflictions of Gods people better then the treasures and pleasures of sinne for a season , nay then the pleasures of a Court. When men shall esteeme the base things of the world , above all the treasures of Heaven , above the state of Christianity , they have no hope of comming there : they may pretend God is mercifull and Christ dyed , &c. I but whosoever he brings to salvation ; he workes such a sence of misery in them and such an apprehension of grace and of the meanes of grace that there is an undervaluing of all other things . God will not bring them to Heaven that shall not glorifie him when they come there , and how shall they glorifie him here , or there when they value the world and these base things that they must leave behind them more then the things of Heaven ? This is the reason that few are saved , because they content themselves with easie , dull and drowsie performances , and never consider with what proportion they are carried to things : when they had rather loose the advantage of that which will bring everlasting good to their soules , then loose the petty commodities of this world and yet think themselves good Christians , what a delusion is this ? It is the violent only that are successefull , they take it by force . I but what if the opposition grow more and more . Then the grace of God and courage will grow and increase more and more ; As Luther said well , the more violent the adversaries were the more free and bold was he . So the more the enemies rage the more the spirit of grace growes in Gods people , it inceraseth by opposition . As Noahs Arke , the higher the waters were , the nearer still it was carried to Heaven . So we are nearer to God and nearer to the Kingdome of Heaven , the more opposition swells and rages , True courage growes with opposition . As the Palme-tree riseth up against the burden that presseth it downe : so the divine spirit being a heavenly thing , and all opposition below of the Divell and divellish minded men being but earthly , what are they to the divine Spirit which sets us on and encourageth us ? They cannot quell it , but the Spirit growes more and more in opposition . The Apostles they ran all from Christ when he was to be crucified , they had but a little measure of the Spirit , but when the Holy Ghost was shed more plentifully on them , they beganne to stand couragiously for the cause of Christ when there was more opposition ; the Spirit grew more and more , till they sealed the Truth with their blood . Therefore though opposition of enemies and their fury and rage grow : let us know whose cause we mannage and with what assurance of successe , the violent at length shall take it by force , Let us meditate upon this that successe is tyed to violence : therefore when you pray to God , if he seeme to deny your request , offer violence , wrastle with him , let him not goe without a blessing , when he seemes to be an enemy , as sometimes he doth , to try our strength , we must use an holy violence ; when we are dull and not fit to pray , nor fit for holy things , Let us stirre up the Spirit of God in us , and labour to get our of that estate , let us use violence and violence will overcome at the last . A man that hath the Spirit of God gets the victory of whatsoever opposeth him . If there be snares offered from the world he withstands them , if Satan come with his temptations he resists him , he hath a promise for it , resist the Divell and hee will flee . Let us hold out and we shall get the victory and overcome even God himselfe , how much more all other things ? Therefore when either opposition without or indisposition within sets upon us in the course of Religion and Piety , let us thinke here now is time and place for violence . I know if I set my selfe about it J shall have the victory and the Crowne . A Christian is alway in a hopefull state and condition , he hath somewhat to encourage him , he hath arguments to prevaile over the state of opposition , he knowes he shall winne all at last if he goe on , and that makes him couragious in what estate soever he is . Let us not be discouraged to heare of opposition . And let us be incouraged when we heare of good things , when we heare that the Kingdome of Heaven and grace is offered in the preaching of the Gospell . Let us attend upon the posts of wisdomes doores , and not give over till we come to pea●● of conscience and joy in the Holy Ghost . If wee heare of comfort in the Word of God against distresse of conscience , let us never give over till we finde it . If we heare that God is a God hearing Prayer , let us never leave knocking at Heaven Gate , never leave wrastling till our prayers be heard , when we heare what ill is to be avoided , and what good is offered ; let us not cease till we avoid the one , and obtaine the other , The violent take it by force . The last point is , the date of time from whence this Kingdome of Heaven suffereth violence . From the daies of Iohn Baptist untill now . Was there not a Kingdome of Heaven that suffered violence before Iohn Baptists time , did the Kingdome of God begin then , was Christ a King , and was Heaven opened onely then ? I answer no , but now the things of God were more gloriously discovered ; therefore Iohn 1.51 . Henceforth you shall see Heaven opened . The Kingdome of Heaven was opened now by the preaching of the Gospell more gloriously then before . Therefore the state of the Gospell is called the Kingdome of Heaven , partly in regard of the times before , and partly in regard of the times after . The Law was full of servile bondage to Ceremonies , it was a heavie darke state , they were laden with a multitude of Ceremonies , which were but cold things to the spirit of a man that desires peace , though they were Ceremonies of Gods appointing , yet they were but outward empty things in comparison , weake and beggarly elements , as the Apostle saith , Gal. 4.9 . They were costly , and painefull , and cold things , that had not the efficacie of spirit in them . And secondly , then it was entayled to the Jewes onely . Now since Christs time , it is enlarged , and being more large and free , this blessed estate is called a Kingdome , Iohn Baptist now opening Christ clearely , and a better state then the Church had yet enjoyed , when people saw an end of the Ceremonies , and the beginning of the glorious liberty in Christ , this made them violently set on them . Againe , Iohn Baptist made way for Christ , levelling the soules of men by his powerfull preaching , and his holy life ; he taught them in what need they stood of Christ ; hee was the messenger sent before Christ for that end , he was as the morning Starre to the Sun , hee was powerfull in his preaching , and holy in his life , he told every man his owne : he told the Pharisees that they were a generation of vipers ; he shewed men their state by nature , and told them of a better state , that the Kingdome of Heaven was at hand ; and although he wrought no miracles , yet himselfe was a miracle ; to teach such holy doctrine , and to live an austere holy life in those evill daies , it was no lesse then a miracle ; therefore this violence to the Kingdome of Heaven it hath the date from Iohn Baptists time , from his preaching , not from his birth , he being so excellent a preacher , no wonder there should be violence . This shewes the reason why the Gospell in later times was imbraced so greedily , when Luther began to preach , alas people had beene in a worse condition then Jewish in respect of Ceremonies , and otherwise foolish idle men they will set God to schole , they will have some fooleries alway that they will make as much of as of the worship of God , and so it had beene in the times before Luther . In Saint Austins time , he was pestered with many vaine ceremonies , and good man he yeelded to the streame and custome in many things , though he could hardly indure the slavery of those things . Now when the times grew better , it was no wonder that the world imbraced the Gospell with violence ; as in Luthers time , when there was a freedome proclaimed from those beggarly rudiments and traditions . Antichrist had hampered the consciences of men with an intollerable masse of foolish groundlesse ceremonies , making them equall with the Word of God , as wee see in the Counsell of Trent ; and this vexed the consciences of people like scorpions , as it is Rev. 9.5 . they oppressed the people with a multitude of weights and burthens , which when people could not assent unto , it stung their consciences . No wonder then if people thronged after Luther when he opened the doctrine of free justification by faith , that the consciences of men were not to be hampered with these things ; He taught that Gods people were only to have a few ceremonies for present order , but for the rest , to trouble mens consciences , and to make them of equall valew with the Word of God , he shewed it was an abhominable doctrine and wrote against it learnedly and sweetly : and therefore it is no marvell though the truths he taught were soone and chearefully by multitudes embraced . And the reason why now the Gospell begins to be so little imbraced and esteemed , is because , by reason of the long continuance of it , we are weary of this heavenly Manna . As the people in Saint Iohn Baptists time , as eager as they were after Iohns preaching , yet it was but for a time that they rejoyced in his light , they grew weary of him ; we never felt the burthen of those Romish Ceremonies , and therefore now grow weary of our liberty , whereas in the beginning of Luthers time , because they were eased from many beggarly , and which is worse , tyrannicall ceremonies of Rome , therefore with much joy and eagernesse they embraced the truth when it came to be preached amongst them . Therefore we are to praise God for the liberty of the Church at this time , that we have the Word of God to rule our consciences , and that other matters are not pressed on us but as matters of decencie and order . Alas if wee were in bondage to those proud Popish wretches , our consciences would be inthralled to a world of snares . Last of all , From the daies of the Baptist and so forward the Kingodme of Heaven did suffer violence , because from that time forward the Spirit begā to be more plentifully given . Christ comes with his Spirit , which is the soule of our soule , and the life of our life , the Spirit it is like a mighty winde that mooves the ship in the water . The ship is becalmed it cannot moove unlesse there be a winde , so the soule cannot moove to that which is good without the Spirit . Now there is more abundance of the Spirit since the comming of Christ. Christ who is the King of his Church , the Lord of Heaven and Earth , he reserved the abundance of the Spirit till his owne comming , especially till he entred into Heaven , then the Spirit came in abundance . It was powred upō al flesh , it was but ( as it were ) dropped before , but then it was powred out . Then the Gentiles came in , and the Apostles received the Spirit in abundance , therefore no wonder that there was violence offered to the Kingdome of Heaven , then hence we may observe , That the more clearely Christ , and the blessed mysteries of Christ are opened , the more effectuall the Spirit is , and the more heavenly men are , and more eagerly disposed to spirituall things . The reason and ground of it is in nature , the affections follow the discovery of the excellency of things . When first the necessity of being in Christ is laid open ; that there are but two Kingdomes , the Kingdome of Christ , and the kingdome of the divell , and that a man must either enter into the Kingdome of Christ or bee of the Divells kingdome still . 2 And when secondly together with the necessity , the excellencie of Christs Kingdome is discovered ; that it is a state that will make us all Kings , a state wherein we shall at length overcome all opposition of hell , sinne , death , the wrath of God , that whereas earthly Kingdomes are opposed and inthralled , and one dash against another , the Kingdome of Heaven is a state that subdues all that is against it by little and little : ( as Christ overcame death , and the wrath of his Father , and now rules in Heaven in his person , so all his members shall overcome all in time ) when the excellencie of this Kingdome is laid open to the understandings of men , is it a wonder that their affections are set on fire , will any thing doe it more then such a Kingdome ? 3 Then in the third place , when it is hopefull too , when together with the necessity and excellency of it , there is assurance given us that we shall obtaine it if we strive for it , when it is offered freely , even grace and glory , and wee are intreated to receive grace , Come unto mee yee that are weary , &c. nay we are threatned if we doe not come , and we have example of the worst sort of people ; of Zaccheus , and the poore woman out of whom the divels were cast , of Peter that denied Christ , of Paul that persecuted him , such as had beene wretched persons , that have come out of Satans kingdome , when these things are propounded , and understood , and apprehended , men that are in their wits , that are not besotted by the divell , men that are not in love with damnation , and hate their owne soules , they will imbrace them . When they see a state discovered in Christ wherein they are above Angels ( in some sort ) above death , and hell , that they triumph over all in Christ , that because it is as sure that they shall bee crowned Conquerors with Christ in Heaven as if they were there alreadie . When it is propounded thus hopefully , who would not offer violence to this Kingdome ? When Iohn Baptist laid it open so clearely to them , this is the Lambe of God that takes away the sinnes of the world , it made them offer violence to it . And this is another reason why in the latter , the second spring of the Gospell , ( for there was a Winter in the time of Popery , it being a Kingdome of darknesse , keeping people in ignorance ) so many nations so suddenly imbraced the truth ; Luther was a man that was wondrously exercised and afflicted in conscience , this made him relish the doctrine of justification by grace in Christ , and thereupon to lay open the mysteries of Christ , and the bondage of Poperie ; and this being once a foot , the peoples mindes being prepared out of the sence of their former bondage , whole kingdomes came in presently . As in the Spring time when there comes a fine Sunne-shine day , the prisoners are let loose out of the earth after a cold winter : So after the winter of affliction and persecution inward and outward came the Sunne-shine of the Gospell and made all come foorth and flourish presently . Wheresoever Christ is taught powerfully and plainely and the excellency , and necessity of the sta●e we have by him , and that men may partake of it , if they be not false to their owne soules , there is alwaies violence offered to these things , because where the riches of Christ are opened , the Spiri● goes with it , and goes with violence that it carries all before it . Hence againe , we may see that Popish spirits are witty in opposing the unfolding of the Gospell in the Ministery , especially where there is conscience and skill to unfold Christ plainely , they know when Christ is opened all their fopperies and inventions will grow base , the more Christ is unfolded , the more people will grow in hatred of Antichrist , the more they s●e the light , the more they will hate darkenesse , for this cause they oppose the unfolding of the Gospell to the understanding of the people , they would keepe people in ignorance that they may make them dote upon them . It argueth a disposition dangerous , that shall never taste of the good things of God , to be in a bitter temper against the unfolding of the Gospell of Christ : For we see here the discovery of it makes it wondrous effectuall , Iohn Baptist laying open Christ clearer then he was discovered before , the Kingdome of Heaven suffereth violence . Here we are instructed , what way we should take if we would bring our selves or others into a temper fit for Heaven , to an earnest temper after holy things , not to beginne with dead outward actions ; but to beginne as becomes the condition of reasonable men , as God deales with man , befitting the nature of man ; beginne with the understanding . Let us meditate seriously of the truth of Christs comming in the flesh , of the end of his comming , To dissolve the works of the Divell , to bring us out of the state of nature to a better condition , meditate of the excellency of the state of grace , of the eternity and excellency of the state of glory . Let us warme our hearts with these things , when a man hath once these things and believes them , let him be cold and dull if he can ; And so if we would gaine others to a fit disposition for Heaven , let us labour to instruct them what their state by nature is , what Kingdome they are borne in , that they are liable to Hell and damnation , that they are under the possession of the strong man , the Divell , if the stronger man bring them not out and dispossesse him ; and let them know withall the infinite love and mercy of God in Christ , offering a better state , giving the Gospell and promising his Spirit with his truth , and if they belong to God this will worke upon them or else nothing will. Other courses to punish men in their purse , or imprison them , or the like , may subdue them to outward conformity , but if we would bring their soules to Heaven , le● us indeavour to enlighten their understandings to see the danger they are in , and to see the riches of grace and salvation that is proffered in Christ , and this will compell them to come in , Luk. 14.23 . there will be no need of any other compulsion , no more then there can be need to bid a man escape away that sees wild beasts about him , or to bid a guilty person to flee to the City of refuge and take hold of the Hornes of the Altar . Let Iohn Baptist come before Christ to make way for him , and presently the Kingdome of Heaven suffers violence , and after Christs time when the Spirit was more aboundantly given and the Gospell more clearely opened , the world stooped to the Gospell , ●he Gospell at length overcame the proud Scepter of the Roman Empire , they laid their Crownes downe before Christs Gospell : the Crosse of Christ gat above the Crowne in the preaching of the Gospell it was so powerfull . Thus if we would have the number of Heaven inlarged , let us desire that Gods truth may be opened plainly and powerfully . Iohn Baptist was a plaine and powerfull preacher , a man of a holy life , they al reverenced Iohn as a holy man , thereupon his doctrine came to be so effectuall : This is the way whereby God will doe good to those he delights in , For others that are bitter Atheists whom God hath appointed to damnation , the Gospell hardens them and makes them worse . The Pharisees were the worse by the preaching of Christ , when the Gospell is preached , some are made worse by it and maligne and persecute it as farre as they dare , as the Apostle saith , God is glorified in the damnation of such bitter opposers . We are not to looke to gaine all by preaching : those that withstand it are sent by it with the more just damnation to Hell , but those that doe belong to him are gained this way . Let us labour therfore for a cleare manifestation of Christ , there is the treasure of all goodnesse in Christ , whatsoever is necessary to bring us to Heaven , and the more he is discovered and applied the more we are inriched with grace and comfort . Times of change may come , and if times of opposition and persecution come not , yet temptations will come , and the houre of death will come , when we shall have occasion to use all the strength and comfort we have , and the more dangerous the times are , the more sound and cleare knowledge of Christ we should labour for , and that will breede this holy violence that shall break thorow all oppositions whatsoever . FINIS . THE CHVRCHES Complaint and Confidence . In three Sermons , By the late Reverend and Learned Divine RICHARD SIBS , Doctor in Divinity , Master of Katherine Hall in Cambridge , and sometimes Preacher at Grayes-Inne . LAM . 1.20 . Behold O Lord for I am in distresse , my bowells are troubled , mine heart is turned within mee , for I have grievously rebelled , abroad the sword bereaveth , at home there is as death . LONDON , Printed by G.M. for Nicholas Bourne and Rapha Harford , 1639. THE CHVRCHES COMPLAINT AND Confidence . ISAIAH 64.6 , 7 , 8. But we are all as an uncleane thing , and all our righteousn●sse are as filthy rags , and we all do fade as a leafe , and our iniquities like the winde have taken us away . And there is none that calleth upon thy Name , that stirreth up himselfe to take hold of thee : for thou hast hid thy face from us , and hast consumed us , because of our iniquities . But now O Lord thou art our Father , wee are the clay , and thou our potter , and wee are all the worke of thine hands . THE words are part of a blessed forme of prayer , prescribed to the Church long before they were in captivity . It begins at the 15. verse of the former Chapter , Looke downe from Heaven , behold from the habitation of thy holinesse , &c. The blessed Prophet Isa●ah , was carried with the wings of Propheticall spirit over many yeares , and sees the time to come , the time of the Captivity ; and God by his Spirit doth direct them a Prayer , and this is part of the forme . For God in mercy to his people , as he foresaw before what would become of them ; so he vouchsafes them comfort before hand , and likewise he prescribes a forme of prayer before hand . It is very usefull to use formes ; the 102. Psalme , it is a forme of powring out the soule to God , when any man is in misery , as you see in the Preface ( but that by the way ) These verses are a part of a forme prescribed for the powring forth an afflicted soule , We are all as an uncleane thing , and all our righteousnesse , &c. The words they are , First , an humble confession of sinne . And first of the sinnes of their nature , of their persons themselves , Wee are all as an uncleane thing . And then of the sinnes of actions , all our righteousnesse is as filthy rags . And then in the third place , a confession of the sinne of non-proficiencie , of obduration , and sencelessenesse , that notwithstanding the corrections of God , they were little the better , There is none that calleth upon thy Name , or that stirres up himselfe to take hold of thee . In the second place there is an humble complaint of the miserable estate they were in by their sinnes , We all fade as a leafe , ●ur iniquiti●s like the winde have taken us away , them hast hid thy face from us , and consumed us , because of our iniquities . The complaint is set forth in these foure clauses . And then an humble supplication , and deprecation to God , in verse 8. and so forward . Now Lord thou art our Father , we are the clay , thou art the potter , we are all the worke of thy hands , &c. These be the parcells of this portion of Scripture . But we are all as an uncleane thing , &c. Here is first an humble confession . And first observe in generall , what afflictions will doe , especially afflictions sanctified ; that which all the Propheticall Sermons could not doe , that which all the threatnings could not doe , affliction now doth . Now when they were in captivity and base estate , they fall a humbling themselves . So the Prodigall , nothing could humble him but afflictions . By the waters of Babilon we sate downe and wept ; all the denuntiations of judgements before they came to the waters of Babylon could not make them weepe . One affliction will doe more then twenty Sermons , when God teacheth and chastizeth too , when together with teaching there is correction , then it is effectuall . And this is the reason of Gods course , why when nothing else will doe , he humbles his people with afflictions ; because hee cannot otherwise teach them . Affliction withdrawes that which is the fuell of sinne : for what doth our sinnefull disposition feed on ? upon pleasures , and vanities , upon the honours of this life , and riches , &c. Now when affliction either takes these things away , or imbitters them if we have them : then that which sinne carried us to , and that we fed our owne base earthly lusts with , being gone , when a man is stripped of these , he begins to know himselfe what he is ; he was drunke before . I deeme a man in prosperity little better then drunke , he knowes neither God , nor himselfe , nor the world , he knowes it not to be as a vaine world : he knowes not himselfe to be vanity , to be an empty creature , except he consist in God , and make his peace with him ; he knowes not God to be ●uch a holy God , and such an angry God for sinne : but when affliction comes , and withdrawes , and strips him of those things that made him fierce against God , then he begins to know God , and to tremble at the judgements of God when he begins to smart : he begins to know himselfe to be a mad man , and a foole , and a sot ; he did not know himselfe before in his jollity : and then he knowes the world indeed as a vaine world . Blessed be that affliction that makes us know a gratious and good God , and the creature to be a vaine creature , and our selves out of the favour of God to be nothing . You see what afflictions will doe . God doth use to breake men , as men use to breake horses , they ride them over hedge and ditch , and over plowed lands , uneven grounds , and gall them with the spurre , and with the bit , and all to make them tractable : and then afterward they ride them gently , and meekely , and rather so then otherwise . So God is faine to carrie his children over plowed lands , he is faine to breake them in their wickednesse , to bring their waies upon their heads , hee is faine to gall them , and humble them every kinde of way that they may carrie him ; that he may bring their spirits under him , that he may leade them in the waies that leade to their owne comfort . Let us never murmure therefore at Gods hand , but willingly yeeld at the first : what doth a stubborne horse get , but the spurre , and stripes ? and what doth a man get that stands out , when God comes to humble him by affliction , and intends his good ? nothing but more stripes . To come to the parts . We are all as an uncleane thing , &c. Heere first you see there is an humble confession . I will not inlarge my selfe in the point of humiliation ; but speake a little because this is the day of humiliation , the occasion is for humiliation , all this is to bring us low , to humble 〈◊〉 , to make us know our selves . Without humiliation Christ will never be sweete unto us , and the benefit of health , &c. will never be precious to us . I meane by humiliation when God humbles us , and we humble our selves , when we joyne with God , when Gods humbling of us , and our humbling of our selves goe together , then mercy is sweet , and favour and protection is sweete ; when God powres his judgements on others , and spares us . Now humiliation , it is either reall , or inward , or verball . Reall humiliation indeed , that is , our humbling our selves by fasting , especially when it is joyned with reformation of our wicked waies , or else it is a mockery of God , as it is in Isaiah 58. to hang downe the head for a while , and in the meane time to have a hard heart , to shut up our bowells to our brethren : but that is a reall kinde of humiliation when we thinke our selves unworthy of the creatures of meate or drinke , of any refreshing : for this humiliation of fasting is a kinde of profession ( though we speake not so ) that we are unworthy of these things . But all is nothing , without inward humiliation of the soule ; verball humiliation is in words ( as we shall see after in confession ) and it must come from inward humiliation of spirit . Therefore ( considering it is here the first disposition of Gods people ) let us labour to work upon our selves those considerations that may make us humble , I will h●●●e a few . First to bring our selves to the glasse of the Law , examine our selves how short we have been of every Commandement . 1 But especially bring our selves to the Gospell ; we hope to be saved by Christ : and have we mourned for our sinnes as one mourneth for his first borne ? 2 Our sinnes have wounded Christ. Have we preferred Christ in our thoughts above all the things in the world , have they all beene dung to us ? Have we had that blessed esteeme of the gratious promises of the Gospell and the prerogatives therein set foorth , that they have been so precious to us , that we have undervalued all to them , as S. Paul did ? A base esteeme of the Gospell is a great sinne , How shall we escape if we neglect so great Salvation ? Put case we be not enemies to the Ministery and to holinesse of life expressed in the Gospell , as many cursed creatures are : yet a base esteeme and undervaluing in our thoughts is a thing punisheable ; How shall we escape if we neglect so great Salvation ? Have we walked worthy of the dignity we are called to by the Gospell ? Have we carried our selves so in spirituall things , as to rule our base lusts ? Have we been carefull of private Prayer , to offer our selves to God as Priests ? Are we not pressed in S. Pauls Epistles , To carry our selves worthy of our profession , and have we done so ? Let us bring our carriage and see how proportionable it is to Gods advancing of us in these glorious times of the Gospell and this will bring us on our knees . We are ashamed of a little unkindnesse to men ; But when we consider how unkind we have been to God , that thought not his deare Sonne and Heaven and happinesse too much for us ; besides other favours that he protects and cloaths and feeds us every day , and yet we have not been answerable : these considerations would humble us proportionable to our carriage to men : Can we be ashamed to offer an unkindnesse to men , and are we not ashamed , cannot we be abased with this that we have carried our selves so towards God ? It comes from Atheisme and infidelity of heart , that either we beleeve not these things to be good , or else that we haue not our part and portion in them , could we ever be so dead and dull hearted else ? 3 Againe , that we may be humbled , let us call to minde , now in this day of Humiliation , our speciall sinnes , we may soone know them , our consciences and our enemies will upbraid us for them , & we are loath to heare of them above all , either by the ministery or by our friends , we wish above al that the preacher would not speak of them & fret it he doe , and our hearts run upon them above all . So let us search our false hearts which way they runne : and now in the day of our abasement , let us thinke what would lie heaviest on our conscience , if God should take us now with sicknesse or sudden death ; let us thinke with our selves what is the sinne that would afflict me most ? that would stagger me most , that would shake my Faith most ? whether it be filthinesse , or profanenesse , or swearing , or injustice , and whether have I made satisfaction or no ? Let me examine , if God should strike me with his Arrow now , what sinne would rob me of my comfort and make me affraid to yeeld my soule to God. Now thinke of it , his is the way to be humbled : you may now bring your selves to consider of that that at other times you will not give your selves leasure to doe . What are daies of fasting for , but to give our selves leisure , that we may not thinke of meate and drinke and businesse ? These daies should be daies of rest , that we may thinke of that that concernes our soules : take the advantage when thou rests from thinking of other businesse , thinke with thine owne soule what will lie heaviest upon thy soule . This is required to Humiliation ; this reall Humiliation that is outward , it is a protestation of the inward , and verbal Humiliation is but an expression of what we do inwardly . There are two things wondrous necessary before the soule can be in the right frame it should be in . First the soule must apprehend deepely what distance it hath from God , what alienates it from God before it can be wise : and it must be estranged from that before ever it can come to couple and joyne with God ; when the soule apprehends what seperates it from God and conceives as it should doe of that , then it will be the readier to apprehend God and then all duties will come off easily . Therfore let us first of all worke upon our owne soules to be humbled and by all the helps that can be . 4 And to helpe it , consider now at this time , how uncertaine our life is , we know not who may be stricken next ; and consider what the dangerous issue is , if we humble not our selves here before God humble us in our graves . Let us helpe Humiliation by all that may be : For where this is all will follow easily : a man will goe out of himselfe to God , when he is abased in himselfe , and sees no comfort in Heaven or Earth but in God ; that there is nothing to be stucke to in the world , but all is vanity and he may be stripped of life and of all these comforts ere long ; when a man is abased Faith and Obedience will come off easily . What is the reason that Christ is not relished more ? and that many fall off ? They were never deepely humbled : according to the depth of Humiliation is the growth of holinesse of life and the height of Faith. All graces rise higher as the soule is more deeply humbled : The more we descend deeply in digging and rending up our hearts , the more the Word of God sinks into the good ground that suffers the plow to rend it up and to cut off the weeds . The more deeply we are humbled , the more the fruits of Gods Word appeare in our hearts and lives , the more fruitfull is our conversation : all comes indeed upon the truth of our Humiliation , and when that is not deep and true all the rest is shallow and counterfit : there we should worke it upon our owne hearts . And labour to be humble and low in all the powers of our soules ; 5 to have humble judgements , to thinke of our selves as God thinks of us . God thinks of us as sinners , God and Christ thinke of us that we are such as must deny all in us before we be fit for Heaven . Let us judge of our selves as he that must be our judge doth and will judge of us ere long , labour to have low judgements of our selves , what we are in our selves , empty of all good , defiled with all ill . And this will breed poverty of spirit in our judgements . Then let us labour for Humility in our affections , to bring our selves more to God , to stoope to him in feare and reverence . And Humility in our obedience and conversations to God and to men every way , let Humility spread it selfe over all the parts and powers of the soule and body , and over our whole lives , I cannot stand further upon that . Now here is verball humillation , that is by confession , expressing our humiliation by our words , as the people of God doe here by confession , laying open our sinnes that God may cover them : what we hide God will never cure : therefore we should take heed that now we are to deale with God , we lay open the bottome of our soules to him : let not the Iron be in the wound . You know a Chyrurgeon can heale nothing if the Iron or poisoned arrow sticke there . If there be corruption in the stomacke it must up , if it be ill gotten goods , it will not digest , up it must all to God : For men except there be scruples that a man cannot free his conscience , there is no necessity , though great conveniency : but betweene God and thy soule open all by confession , and give not over till thou hast brought pardon to thy heart of that sinne thou hast confessed . Every sleight confession is not enough , but it must be a resolved downe right confession without guile of spirit , as it is in Psal. 32. this is the course that David takes there ; untill he dealt roundly with his soule without guile , His moisture was as the drought of Summer : he was in some dangerous disease that could not be cured . And doe we looke to be preserved from falling into sicknesse , or if we be sicke , to be cured ? We must beginne the cure in our soules , lay open the wound to God , I said I will confesse my sinne , and thou forgavest me , he begins with confession . So all persons that either feare or are under any judgement , let them beginne with laying open their soules to God : when the soule is healed he will heale the body presently after : for he laies sicknesse upon the body for the soule , and when the wound is healed , the plaister will fall off of it selfe ; therefore let us lay open our sinnes by confession and shame our soules all that wee can . This is the way to give glory to God , let us joyne both together , our owne ease and glory to God. When we have laid open our soules to God , and laid as much against our selves as the Divell could doe that way : for let us think what the Divell would lay to our charge at the houre of death , and the day of judgement ; he would lay hard to our charge this and that , let us accuse our selves as he would , and as he will ere long : The more we accuse and judge our selves and set up a tribunall in our hearts , certainely there will follow an incredible ease . Ionah was cast into the Sea , and there was ease in the Ship , Achan was stoned , and the Plague was stayed : out with Ionah , out with Achan and there will follow ease and quiet in the soule presently ; conscience will receive wonderfull ease . It must needs be so , for when God is honoured conscience is purified . God is honoured by confession of sinne every way . It honours his omniscience , that he is al-seeing , that he sees our sinnes and searcheth the hearts , our secrets are not hid from him . It honours his power , what makes us confesse our sinnes , but that we are afraid of his power least he should execute it ? And what makes us confesse our sinnes ? But that we know there is mercy with him that he may be feared ? And that there is pardon for sinne , we would not confesse our sinnes else , with men it is confesse and have execution , but with God confesse and have mercy , it is his owne protestation ; we would never lay open our sinnes but for mercy . So it honours God , and when he is honoured , he honours the soule with inward peace and tranquility . We can never have peace in our soules , till we have dealt roundly with our sins and favour them not a whit ; till we have ripened our confession to be a thorow confession . What is the difference betweene a Christian & another man ? Another person slubbers over his sins , God is mercifull , &c. and he thinkes if he come to the Congregation and follow the Minister , it will serve the turne . But a Christian knowes that Religion is another manner of matter , another kinde of worke then so : he must deale throughly and seriously , and lay open his sinne as the chiefe enemy in the world , and labour to raise all the hatred he can against it , and make it the object of his bitter displeasure , as being that that hath done him more hurt then all the world besides , and so he confesseth it with all the aggravations of hatred and envy that he can . But to come more particularly to the confession here spoken off , We all are as an uncleane thing , &c. We all . We see here holy men themselves confesse their sins and ranke themselves among sinners in their confessions , so we learne hence this , That we in our confessions ( in our Fastings especially ) ought to ranke our selves amongst the rest of sinners , and not to exempt our selves from other sinners . Perhaps we are not guilty of some sinnes that they have beene guilty off : God hath beene mercifull to us and kept us in obedience in some things : but alas there is none of us all but we have had a hand in the sinnes of the times , the best of all conditions are guilty of them ; therefore wee have cause to ranke our selves among others , as he saith here . We are all as an uncleane thing , and as Daniell , he makes a confession of the sins of all , we are all of us guilty . How are we all guilty ? We are all guilty in this respect , we receive some taint and soyle from the times we live in , 1 either our zeale is weakned , we doe not grieve so much for the sinnes of the times , and who is not guilty in this respect ? We doe not grieve and lament as we should : as S. Paul tels the Corinthians , they should have beene sorry and humbled ; they were guilty of the sinne of the incestuous person , because they were not humbled for it . We are thus farre guilty at least the best of us , that we doe not sorrow for the common sinnes . Alas how many sinnes are there that every body may see in the times in all rancks ? In Pastors , what unfaithfullnesse and 〈◊〉 Governours and in places of justice ; what crying of the poore and men oppressed ; and in all rancks of people we see a generall security , we see filthinesse , and heare oaths , for which the Land mournes , as Ieremy saith , Ier. 23. These and such like sinnes provoke God and solicite the vengeance of God , and will have no nay till they have pulled downe vengeance ; Who hath beene so much humbled for these sinnes as he ought ? Perhaps our selves are not personally guilty of them : but are they not our sinnes so farre as we are not abased for them and oppose them , and represse them as we should in our places and standings , whether we be Ministers or Magistrates ? Thus farre wee are guilty all , therefore the Prophet might well say , We all are as an uncleane thing , &c. 2 Then againe , there is a great Simpathy in the hearts of good men ; they are full of pitty and compassion , and therefore they joyne themselves with others , partly knowing that they are guilty in some degree with others ; and partly because they are members of the same body politike and ecclesiasticall , they live in the same Church and common wealth , therefore all joyne their confession together , wee all are as an uncleane thing , &c. Let us make this use of it , every one of us to be humbled ; doe not every one of us bring sticks to the common fire ? Do we not adde something to the common judgement ? If there be two malefactors that have committed a trespasse , one of them is taken , and used in his kinde , he is executed , will it not greeve the other ? he will thinke , was it not my case , I was a wretched sinner as well as he . If there be divers Traitors , and the King is mercifull to one , and the other hee executes , will it not grieve him that is spared , if hee have any bowells or good nature ? ( besides goodnesse in other kindes ) will hee not thinke , it was my owne case , there was no difference betweene me and them , only the mercy of the King ? So the best of us may thinke , have I not a corrupt nature , and for the sinnes of the times , am not I soyled with them ? others have beene stricken , might not the same arrow have stricken mee ? certainely this consideration that we bring somthing to the publique sinnes , it will make us humbled for the publique , as the Church here confesseth , We are all as an uncleane thing , &c. To come to the particulars of the Confession . We are all as an uncleane thing . Heere is a confession of their persons , their persons were tainted ; we are all a tainted seed and generation in nature , what the wickedest is wholy , the best are in part ; therefore it is no error that wee should say so and so of our selves in our confessions , as Saint Paul saith of himselfe , I am sold under sinne , Rom. 7. one would wonder that he should confesse so . Alas blessed man , he felt that in part , that others in the state of nature are wholy : so we are all filthy , the best ( as farre as they are not renewed ) are as other men are . Vncleane . It is a comparison taken from the Leprosie , or some other contagious disease : those that were tainted of them were separated from the Congregation seven daies , or some set time . So it is with sin , especially the sins of this people , they had sinned grievously , and were severed from their land , not seven daies , but seventy yeares , the leprosie and filthinesse of their sins and lives was such . Indeed sinne , especially the sinne of nature , it is a leprosie , contagious , pestilentiall , and as a leprosie it spreads over all the parts and powers of body and soule . Take a man that is not changed , he hath a leprous eye , full of adulterie , hee hath a leprous uncircumcised ●are , aske him how he judgeth of discourses , and Sermons , hee relisheth nothing but that which is frothy , and vaine ; plaine substantiall solid discourses either in hearing , or reading , will not downe with him , hee hath a leprous judgement , his eyes , and eares . and tongue are defiled , and corrupt , he is vile , and abhominable in his speeches , he is uncircumcised in all , all are uncleane , all his powers are defiled by nature . All the washings in the Law did signifie this , the corruption and defilement of our natures , which needs another washing which they tipified , a washing by the blood and Spirit of Christ. Christ came by water and blood , both in Justification and Sanctification . There is a Fountaine opened for Iudah and Ierusalem to wash in . All those washings shewed a defilement spirituall , that needed a spirituall washing . This sinne is a leprous contagious sinne , therefore by nature we may all crie as the Leper , uncleane , uncleane , the best of us may take up that complaint as farre as we are not renewed . A leprous man defiled the things that he touched ; so it is with sinne , till it be forgiven , we defile every thing . A proud man especially when he is set out in his bravery , he thinkes himselfe a jolly man , a brave creature ; alas he is a filthy creature , not onely in himselfe , but in every thing he puts his hand unto ; he taints , and defiles every thing , even civill actions , hee sinnes in eating and drinking : not that they in the substance of them are sinnes , but he staines every thing ; for he forgets God in them , he forgets himselfe exceedingly , and he returnes not thankes to God : so in morall civill actions , much more in religious , he defiles himselfe in every thing , he is defiled to all things , and all things are defiled to him , this is our state by nature , We are all as an uncleane thing . This should enforce a necessity of cleansing our selves in the blood of Christ , that is , in the death of Christ who hath satisfied the justice of God. Our natures are so foule in regard of the guilt , and staine , that the blood of God-man that is , the satisfactory death of God-man was necessary to breed reconciliation and attonement betweene God and us . And the blood of Christ which by the eternall Spirit offered himselfe , must purge our consciences , &c. our consciences will not otherwise be pacified and cleansed in regard of guilt , but will clamour and crie still ; much lesse will God be appeased , neither God nor conscience will be pacified , but by the blood of him who by the eternall Spirit offered up himselfe , and then it will in regard of the guilt and staine , then God and conscience will both be appeased . Therefore in Zach. 13. There is a Fountaine opened for Iuda and Ierusalem to wash in . And The blood of Christ cleanseth us from all sinne . Blood is of a defiling nature ; but the blood of Christ cleanseth , because it is a satisfactory blood , he died , and was a sacrifice as a publique person for us all . Then againe , considering that we are all defiled , besides this cleansing from the guilt of sinne , let us get our natures cleansed by the Spirit of Christ more and more , wee are all defiled . And take heed of those that are defiled , take heede of sinners ; who would willingly lie with a leprous person ? yet notwithstanding for matter of marriage , and intimate society , there is a little conscience made , men converse with leprous company , they joyne in the most intimate society with those that are leprous in their judgements . The life of nature we know , and are carefull to avoid what may impaire it : but it is a signe we have not the life of grace begun in us , because we doe not valew it , if we had , we would be more carefull to preserve it , and to take heeed of contagious company . Who would goe to the Pest-house , or to one that hath Lord have mercy upon us on the doore ? none but a mad man , he might doe soe : and surely those that joyne with swearers , and drunkards , and filthy persons , and goe to filthy places , and houses ( as many doe , the more shame for them ) they think they have no soules nor no account to make , 〈◊〉 goe to these places , and infect themselves . It is a signe they have no life of grace , all companies are alike to them . Is this strength of grace ? No , they have no life of grace , they have nothing to loose ; for if they had the life of grace they would preserve it better . Sinne is a filthy thing , more filthy then the leprosie , nay then the plague it selfe : for the plague , or leprosie , makes but the bodie loathsome ; but the sinne that we cherish , and are loath to heare of makes the soule loathsome . The one makes unfit for the company of men ; but the other , sinne , and corruption , and lusts , unfit us for the Kingdome of God , for Heaven , for life or death , therefore it is worse . The leprosie of the body makes a man not a whit odious to God ; but the leprosie of the soule makes us hatefull to him . We may have more intimate communion with God in the plague , then out of the plague ; because God supplies the want of outward comforts : but in sinne we can have no comfortable communion and society with God ; therefore this plague of the soule is many waies worse then the pestilence . But we want faith , God hath not opened our eyes to see that that we shall see and know ere long , and it is happie if wee consider it in time . To conclude this point , concerning the corruption of nature , take Davids course , Psal. 51. when sinnefull actions come from us , or unsavourie words , or beastly thoughts , or unchast and noysome desires that grieve the Spirit of God , let us go to the Fountaine , alas my nature is leprous , as farre as it is not purged , I was conceived in sinne , my mother brought mee forth in iniquity . The more we take occasion every day to see , and observe the corruption of our nature , the lesse it is ; and we cannot better take occasion , then upon every actuall sinne to run to the fountaine , the filthy puddle from whence all comes , and be more humbled for that , then for particular sinnes . It is a mistake in men , they are ashamed of an action of injustice , &c , but they should goe to their nature and thinke I have a false uncleane nature , whereby I am ready to commit a thousand such if God should let mee alone , I have the spawne of all sinne as farre as the Spirit hath not subdued it . It is a defect of judgement to be more humbled for particular sinnes , nature is more tainted then any action , that sowing , breeding sinne ( as the Apostle saith ) it is worse then the action , it breeds the rest . So much for that , they confesse here , Wee are all as an uncleane thing , in our selves . But what comes from us ? That that aggravates to the utmost a sinnefull state . All our righteousnesse is as filthy rags . He doth not say we have filthy actions , but our best actions are stained , and not one , but all . Marke how strong the place is , We all , the people of God , he includes all , as Daniel saith , I confesse my sinnes , and the sinnes of my people ; and there is no man in the Church but he might have this confession in his mouth , We the people of God , and all We , in all our actions , All our righteousnesse , &c. so all the actions of all the righteous , the best actions of the best men , and all the best actions of the best men are defiled , and stained , it is as great an aggravation as may bee . Some would have it to intend the Legall righteousnesse , yet notwithstanding it is true of all ; and when we now humble our selves it is good to thinke of all ; so we may say , all our righteousnesse , whatsoever comes from us it is stained , and defiled . As for their Legall performances there is no question of them : for alas they trusted too much to them , in Isaiah 1. and Isaiah last , they thought God was beholding to them for them , Away with them , away with your new Moones , &c. they were abhominable to God as the cutting off a dogs neck , as it is Isaiah the last : so all their righteousnesse , their ceremoniall performances were abhominable . But I say we may raise it high ●● , it is not onely true of them , but in greater matters , in our best morrall performances , they are all as tainted rags . How can this be ? It is strange it should be so , the Papists crie out here that we discourage men from good works ; if all our righteousnesse be as filthy rags , why should we performe good workes ? Put case a man be sick , all the meate he eates it strengthens his sicknesse , shall he therefore not eate at all ? Yes , he must eate somewhat , there is nature in him to strengthen as well as his disease . Thy best performances are stained , wilt thou doe none therefore ? yes , though they be stained , yet there is some goodnesse in them ; thou maist honour God , and doe good to others ; besides the ill there is good ; there is gold in the Ore ; there is some good in every good action ; nay there is so much good as that God pardons the ill , and accepts the good . So though our good actions be ill : yet for their kinde and matter and stuffe they are good , they are commanded of God : For their originall and spring they are wrought by the Spirit of God : for the person the worke-man it is one in the state of grace , and for acceptance God rewards them : But it is another thing when we come before God to humble our selves , then we must see what staines and sinnes are in them . There is no good action so good , but there are wants and weakenesses and staines and blemishes in it as it comes from us . The Spirit of God indeed is effectuall to stirre us up to good actions : but we hinder the worke of the Holy Ghost and doe not doe them so throughly as we should : therefore besides our wants and weakenesses , there is a tainture of them , either we have false aimes , they are not so direct , or our resolutions are not so strong ; false aimes creepe in for a while , though we doe not allow them : and then there are some coolers of our devotion ; our love is cold , our hatred of sinne is not so strong ; our prayers are not so fervent , our actions are not so carried without interruption , but are hindred with many bie thoughts ; who cannot complaine of these things ? Who is not brought upon his knees for the weakenesse of his best actions ? Nay I say more a Christian is more humbled for the imperfections and staines of his best actions then a civill carnall person is for his outward enormities : for he turnes over all his outward delinquences and makes the matter but a tricke of youth , when a poore Christian is abased for his dullnesse and deadnesse and coldnesse ; for false aimes that creepe into his actions ; for interruptions in his duties , that his thoughts will not suffer him to serve God with that intention that he would , but puts him off with motions and suggestions and temptations in his best performances : this abaseth him more , then outward grosse sinnes doth a carnall person . When wee deale with God , Our righteousnesse it is as menstruous cloathes . Know this for a ground , that there is a double principle in a Christian in all things that he doth , there is flesh and Spirit , and these two issue out in whatsoever comes from him . In his good words there is flesh as well as Spirit , in his thoughts and desires , in his prayer , his prayer it selfe stands in contraries : So every thing that comes from him it is tainted with that that is contrary , the flesh opposeth and hinders the worke of the Spirit , and so it staines our good works . Therefore contraries are true of a Christian , which seeme strange to another man. A Christian at the same time is deformed and well-favoured , He is blacke and comely . I am blacke but yet well-favoured , saith the Spouse , blacke in regard of sinne , but well-favoured in regard of the Spirit of God and the acceptation of Christ. He is a Saint and a Sinner : a Sinner in respect that sinne hath spread over all parts , and a Saint in respect of Christs acceptance , My Love and my Dove , Christ makes love to his Church as if she had no defilement : but he looks on her better part , he lookes on her as she is in his love , and as he meanes to bring her after . But the Church looking upon her selfe as she is in her selfe , she is much abased : the ground of it is the imperfection of sanctification in this world . The best of our works are as menstruous cloathes , when we thinke of the corruption of the best things as they come from us , when we come to humble our selves before God , we must downe with proud stiles and Pharisaicall thoughts , although there be somewhat that is good : yet let us thinke of all the ill that may abase us . There is a season for every thing , when we are tempted to be overcome by Satan ; then thinke of the good , as Iob when he was tempted , I have done this and this , you cannot take away mine innocency . In false temptations from the world and Satan , then stand upon our innocency . But when we humble our selves before God , Alas I am dust and ashes , I abhorre my selfe , as Iob and Abraham said , lay all proud apprehensions of our selves aside , and all good workes , especially in one kinde , in matter of justification , all is dung in comparison of Christ. All must be sold for the pearle , the Righteousnesse of Christ. There is no reckning must be had of good works by way of merit in justification and our title to Heaven . What gives us title to Heaven and frees us from Hell ? The death of Christ , the obedience and satisfaction of Christ. God by it hath redeemed us perfectly without any thing in ourselves , and accepts us to life everlasting onely by the Righteousnesse of Christ : therefore it is called Gods Righteousnesse , because it was done by Christ , it was wrought by God. Our righteousnesse is as a menstruous cloath , it is spotted and stained and defiled , it will not doe the deed , it will not satisfie conscience , much lesse the exact piercing judgement of God : that is the righteousnesse that must stay our soules in life and death , and we must oppose it to all temptations , as a satisfying thing that will set downe conscience to be quiet , it must be the Righteousnesse of God-Man , nothing else will doe it . All our righteousnesse is as filthy raggs , that is the confession of their sinfull actions . The next thing he confesseth is sencelesnesse . There is none that calls upon thy Name ; that stirreth up himselfe to take hold of thee . There be other words betweene concerning the complaint of their miserable estate , but I will handle them that concerne their sins first . There is none that calls upon thy name . In a word , he meanes that none worshipped him : because prayer is put for the whole worship of God , as indeed it may well be put for the whole : for it exerciseth all the graces of the Spirit . What one grace is not set on worke in prayer ? ( it is put for all the inward worship of God ) Jf it be faith , prayer is the flame of faith ; when there is faith in the heart there will be prayer in the mouth . The knowledge of God , prayer is grounded upon a Promise ; so it comes from that part of spirituall worship . Hope , hope makes a man pray , no man would powre out his supplications but to him that he hath hope in . And for Love , Gods love and mercy drawes us into his presence , and joy and delight in the presence of God drawes us to pray . We give God the honour of all his attributes in prayer ; of his truth , of his goodnesse , of his mercy , of his presence every where , &c. So it sets all graces on worke and gives God the honour of all , It is the worship of God every way , for though it be an outward verball worship of it selfe , yet it expresseth the worship of God inward : it gives God the honour of all . Therefore those that pray not what kinde of persons are they ? Wretched persons . The sicknesse is now among us : Jf a man should aske now what Family is likeliest to have the vengeance of God on it ? though I speake not to censure those that have it , but I speake in Gods ordin●ry course ; surely those that doe not exercise the du●y of prayer . Powre out thy wrath upon those that call not upon thy name . Those families that call not upon God humbly morning and evening , or that person that doth not morning and evening reverently call upon God , they are fit objects for the vengeance of God , for the plague or the like : Powre out thy wrath upon the families and persons that call not upon thy name , insinuating that the Lord will spare us if we doe call upon his name and humble our selves : If thou wilt needs powre out thy vengeance , let it be on them that have not grace humbly to call upon thy name . Let us make conscience of this du●y , except we will prove athiests and lie open to all the vengeance of God. There is none that stirreth up himselfe to take hold of thee . He represents God to us as a great person , that would bestow some benefit , and is ready to turne away himselfe , yet none layes hold of him or desires him to stay : so ( saith he ) there is none that laies hold on God to keepe him that he should not goe away : Therfore when he saith , None calls upon thy name , or stirs up himselfe to take hold of thee , he meanes there are none that pray earnestly . Incense was to be burnt , or else it cast no sweet smell , our prayers must have fire and zeale in them , our prayers must be cries that must pierce Heaven . Out of the deepe have I cried unto thee , Lord. Wee must stirre up our selves , wee must waken our selves , to waken God : indeed before we can waken God we must waken our selves . There is none stirreth up himselfe to take hold of thee . Insinuating that if we would lay hold of God , he will be staied . To speake a little more particularly of this . God is so gratious that he will be staied even by prayer , the way to stay God in his judgements and to lay hold of him and to keepe him among us , it is prayer . Let us take notice now of the hand of God upon us ; what is the meanes to stop his hand that he come not among us with his publick judgements ? It is prayer . The way to stop God and the Angell that hath his sword now drawn over our heads , it is prayer . God so condiscends that hee will be stopt by prayer ; as we see in Exo. 13. he saith to Moses , let me alone , Moses prayed and alleadged arguments to God that he should not confound his people , Let me alone saith he , insinuating that prayer binds Gods hands . So powerfull is prayer that it binds the Almighty , it makes the omnipotent in some sort impotent , hee cannot doe that he would , he cannot execute his wrath , prayer binds him , when a company of Christians lay hold on him by prayer , he cannot doe that he threatneth : the onely way to lay hold of God is by prayer . In Ezek. 22. there is a complaint that none stood in the gap , insinuating that if any had stood in the gap when the vengeance of God was comming abroad they might have prevented the wrath ; the way to stand in the gap and to keep God is to pray and to p●ay hear●ily . Now that God may be held by our prayers , they must be strong prayers , every prayer will not hold God , they must be strong prayers that must bind such a Sampson that hath his strength : therefore there must be a stirring up of our selves ; he saith here , There is none that stirreth up him selfe to take hold of thee . So it is the duty of Christians to stirre up themselves in these times . How shall we stirre up our selves ? First , by considering the danger we are in : danger felt or feared , it will make a man lay hold . When a child feeles the smart of the rod , 1 he layes hold upon his father or his mothers hand , strike no more , when the children of God feele the smart of his judgements then they cry , O no more . The cry of the child prevailes with the mother , though it cannot speak oft-times : So when in the sence of sin and misery we cry to God , we move his bowels with crying . There is no question but the serious apprehension of danger felt , doth awaken the soule and stirre it up . It is so also in danger feared , a danger feared with beliefe will worke as if it were present : for a man that hath a spirit of faith to ●ee that unlesse God be appeased with good courses , he will punish as surely as if the judgement were upon him . Faith makes things present , both good and ill , and it makes a man sensible of things that are not yet upon him . This is the difference betweene a Christian and another man , another man puts the evill day farre off from him : but a beleeving Christian by a spirit of faith sees God ( except he be turned away by hearty and humble repentance ) ready to ceaze upon him , and so he walks humbly in all his courses . So that danger felt or feared by a spirit of faith awakens and stirrs up the soule to lay hold on God. Therefore in spirituall dangers we should especially waken our soules to see in what need we stand of Christ , and the pardoning mercy of God in Christ , that we may waken him , and give him no rest till we find peace in our consciences . Then againe , 2 that that we may stirre up our selves withall is the meditation of the necessity and excellency of grace , and of the good things we beg : the serious consideration of that will make us stirre up our selves to lay hold on God and give him no rest till we have it . When a man thinkes the loving kindnesse of God is better then life , and if J have not that , my life is nothing to me . It is not onely better then corne and wine and oyle , but then life it selfe . Pardon of sinne , and a heart to doe good is better then life it selfe , then any thing in the world . If one should offer such a man this , a heart patiently to beare ill , and large to doe good , and strength against temptations ; he would rather have this gratious disposition then any thing in the world , he had rather have the pardon of sinne with the sense of Gods favour then any thing in the world . This will stirre up a man , as we see in David , Psal. 51. Mercy , mercy , it binds God , and laies hold on him , together with pardoning mercy to have a heart enlarged with spirituall joy . There is nothing spirituall , but it is so excellent , that if we had the eyes of our spirits awakened to see them , wee would bind God , and lay hold of him , he should not goe further till he had shined on us . 3 Therefore let us offer violence to God this way , never give him rest till we obtaine . You see when the two Disciples were going to Emmaus , Christ made as though hee would have gone further , but they compelled him . Now there is a semblance as if God threatned war , and would take away the Gospell , there are dangers toward . When God makes such a semblance , let us lay hold on him , let him goe no further . Lord , night approacheth , and affliction approacheth , Lord stay thou shalt goe no further , let us stop God with importunity . The consideration of danger , and the necessity and excellency of the things we beg will make us lay hold on God. There is an hyprocrisie among men , among a company of Formalists , that are the bane of the times , that God will spue out , they are as ill as prophane persons in his nostrils : they thinke that all devotion is in prostrating themselves ( which is good , and more then prophane men will doe ) and yeeld a dead sacrifice to God , they will come , and heare , and yeeld the outward act , in outward humiliation . Is this to rouze thy selfe ? outward things are never currant but when they expresse outwardly the inward truth ; therefore take another course man , God cares not for the dead empty carkasse thou bringest him ; worke upon thine owne heart by meditation of the danger thou art in , and of the excellency of the things thou art to beg , and meditate of the Majestie of God whom thou appearest before , of his goodnesse and truth , &c affect thy heart deepely with these apprehensions , let these serious thoughts draw outward expressions of humiliation ; and then it is excellent , when the outward expression followes the inward impression , when there is somewhat inward that shewes it selfe outward , when we stirre up our selves , and not to thinke that all devotion consists in a comely outward carriage ( which is commendable of it selfe , ) but because men usually rest in it , it is prejudiciall to their soules good . Wee must offer a reasonable sacrifice to God , wee must love him in our hearts , wee must worke upon our hearts , and carrie our selves so in our inward man , as that we may stirre up our whole man , and awaken our soules , Praise the Lord O my soule , and all that is within mee praise his holy name , we should stirre up our selves by speaking to our owne soules , that we may waken and take hold of God. 4 This againe will helpe it , a man should never come to pray , but he should have an answer before he hath done , either at that time or another ; never give over till thou hast an answer , this will make us stirre up our selves indeed . How doe you know a prayer from a formall lip-labour ? A man that prayes conscionably markes what he doth , and expects a returne , as a man that soweth his seed . He that doth a thing with hope of issue will doe it thoroughly , therefore never pray to performe an emptie dutie to God ; but marke what you pray for , if it be forgivenesse of sinnes , or for grace , or protection , &c. and doe it with that earnestnesse that you may hope for an issue answerable , and this going about it will make us doe it to purpose ; doe we thinke to serve God with the deed done ? God hath appointed prayer for our good , and to convey blessings to us : Let us pray so as wee may expect a blessing by it . Now that prayer that expects a blessing to bee conveied , it will be a prayer to purpose , it will make a man stirre up himselfe . There is none that stirreth up himselfe to take hold of thee . The complaint of this holy man of God may be taken up at this time of many of us now ; how few are those that rouze and stirre up themselves , but put off God with an empty complement ? Nay , in these times of danger , have ye not a company of idle persons that will not vouchsafe to heare the Word , nor to come and humble themselves ; but walke and talke offensively , as if they would dare God , or if they come here , they come not with a resolution to heare the issue of their prayers , to rouze up themselves to lay hold on God. Because , as there is a great deale of Atheisme in regard of God , so there is much dead flesh in regard of men . Who is so pitifull of our brethren round about as he ought ? We had need to stirre up our selves , the danger is present , we are beset round about , yet who is stirred up to earnest prayer ? we want bowells of compassion . Those that have hearts compassionate , it is a signe that God intends good to them ; but of the most we may take up this complaint , we are dead-hearted in regard of our sinnes against God , and in regard of the contagion among us . A man may see it by mens discourses , there is inquirie how the sicknesse spreads , how many dies ? but men doe not labour with God to make their accounts even with him ; nor we are not compassionate to men , for that would bee a meanes to stirre and to rouze us up to lay hold of God , to stay his hand out of love , and pitie , and compassion to our brethren which are our flesh , though it should never seize on us : I say I feare this complaint is too justly on many of us . I beseech you let us labour to amend it as wee tender our owne salvation ( perhaps that wee doe not regard so much , we shall ere long , but then ) as wee tender the health of our bodies which wee preferre before our soules , let us humble our selves more then ordinarie now . Some divells are not driven out but by prayer and fasting ; so some judgements they will not away without prayer and fasting , not onely publique but private fasting and prayer . Sometimes there must be more then ordinary humiliation for some sinnes ; for some kinde of temptations there must be prayer and fasting ; for some maladies prayer and fasting , and more then ordinary stirring and rouzing up of our selves to lay hold upon God. God will not be held with ordinary humiliation , that will not doe it : but there must be a resolution against , and a hatred of all sinne , and to please God in all things . We must doe it with extraordinary humiliation now , because the judgement is extraordinary . There is ordinary humiliation , and extraordinary ; as there are ordinary feasts , and extraordinary , so there is ordinary humiliation for daily trespasses ; but in extraordinary judgements extraordinary fasting and humiliation . As there is ordinary washing daily , but there is washing and scouring at good times ; God calls for extraordinary humiliation now , not onely prayers , but stirring and rouzing up of our selves . We should apprehend the danger as seizing on our selves ; this night it may seize upon us for ought we know : It should affect us , and make us stirre up our selves . This is the way to hold God by prayer ; and if we hold him , he will hold the destroying Angell , he hath all creatures at his command . Thus you see how we should confesse the sins of our persons , the sins of our good actions , our want of calling upon God. There is none that calls upon thy Name , that stirres up himselfe to take hold of thee . Thus farre proceed the branches of their sinfull disposition in those times . Now he complaines likewise of the judgements of God. Wee all fade as a leafe , Our iniquities as the winde have taken us away . Thou hast hid thy face , And we are consumed because of our iniquities . The complaint hath these foure branches , a little of each . We all fade as a leafe . Wicked men are as leaves , and worse , they are as chaffe . Godly men , because they have a consistence , and are rooted in Christ , and set in a good soile , they are trees of righteousnesse . But godly men in the state of their nature , and in regard of this life they are as leaves : wicked men are as leaves every way , and as chaffe which the winde bloweth away , as we shall see afterwards . We all fade as a leafe . 1 He meanes , first , in regard of ceremoniall performances that were without vigour and spirit of true devotion . There was no spirit in their Legall performances , they were dead emptie things ; therefore when judgement came , they were as leaves . So an idle carelesse hearer when judgement comes all is as leaves ; when conscience nips him ( as his atheisticall heart will doe ere long ) then he is as a leafe , all fades away . The Jewes when they were in trouble , all their Legall performances faded , they were all as a leafe . So is it true in regard of mortality , 2 the vanity of health , and strength , wee all as a leafe fade away when Gods judgements come to nip us . Men are as leaves , as the leaves now in autumne fall , and there is a new generation in the spring ; and then they fall away , and a new generation comes againe ; so it is with men , some are blowne off , and some come on againe . Wee all fade as a leafe , not to be large in the point . At this time we are all as leaves , in this Citie now there is a kinde of wind that nips a world of men , many hundreds in the head . It is an autumne winde that nips the leaves , our autumne winde with us is before the time ; a kinde of autumne winde in the spring , in summer , that nips the leaves and takes away the vigour of health . And so ( as I said ) for all idle performances , that have not a foundation in substantiall piety , they are all as leaves , when trouble of conscience comes , they are as Adams figleaves ; when God comes to search , and examine , they all fall off , both in respect of our performances , and in respect of our lives , wee are all as leaves when God comes in judgement , this is one part of the complaint . We are all as leaves , the like we have of Moses the man of God , Psal. 90. when God blowes upon us with the winde of his displeasure we fall off as leaves . Then another expression is , Our iniquities as the winde have taken us away . As chaffe , or things that have no solidity in them are blowne away with a puffe of winde : so it is with a man , if he be not a Christian set into , and gathered unto Christ. By the fall we all fell from God , and were scattered from him ; sinne blew the Angels out of Heaven , it blew Adam out of Paradice , and now Christ the second Adam gathers us to him againe by his Word and Spirit , and so we have a solid and eternall being in him . But out of Christ our iniquities as a winde , and Gods judgements blow us all away first or last . Wicked men settle on their dregs a great while ; but when Gods judgement comes , it blowes them in this world to this part , and that part oft-times when it pleaseth him to exercise his outward judgements , but if he doe not blow them away here , he will give them a blast that shall send them to hell their center . Out of Christ there is no solidity , no consistence or being for any man : therefore when Gods judgement comes it blowes them away in this world , and at the houre of death sends them to hell , this is the state of all . Our iniquities like the winde take us away : he meanes here , they were blowne out of Iury to Babylon . It was a strong blast that blew them out of their owne Country . May not we say , Our iniquities have blowne us away ? What hath blowne us from our callings and imployments ? Is it not the Pestilence ? and what brings that ? Is it not our iniquities ? So that wee may all complaine of this , Our iniquities have blowne us away . We see here , he layes the blame upon their iniquities ; did not the Babylonians carry them away ? Alas they were but Gods instruments , God was displeased by their sinnes , his wrath blew them away . So you may see here the child of God in all judgements lookes to his sinnes , he justifies God , he murmurs not and saies this and that , no , but it was my sinnes , We have sinned against the Lord , Micah 7. I will beare the wrath of the Lord , because I have sinned against him , and Lament . 3. Man suffers for his sinnes , and every one of us may say , it is our iniquities have taken us away . A gratious heart justifies God and condemns it selfe . The children of God may complaine sometimes of Gods hand , but they will never censure Gods hand : they justifie God alway , though they may complaine of the bitternesse of his hand . Here they complaine of the bitternesse of the judgement , they were blowne into another country , into cap●ivity , they doe not complaine of God. God will have us complaine , but as he will have us complaine ; so we must justifie him and condemne our selves , just are thy judgements . An Hypocrite thinkes God is beholding to him for his outward performances , and when judgements befall him , he ●rets and censures God : either he thinks there is no God , or he frets and fumes against God , he is discontented : but a Christian justifies God and condemns himselfe . Our iniquities have blowne us away , our sinnes keepe good things from us . Therefore let us now lay the blame where it is , search out our sinnes personall and particular , and complaine of them , they have a hand in this plague . God is no tyrant , he delights not to confound his creatures , but sinne makes him out of love with his creatures , the workemanship of his owne hands , it is our sins . Therefore let us lament the sinnes of the times : so farre we may without Hypocrisie and ought to take to heart and mourne for the sinnes of the times that we heare by others and see our selves , and mourne for our owne hearts that we cannot mourne , we must mourne for the sinnes of the times , as Daniel and Nehemiah , and all the blessed men of God have done . It is not the plague that hurts us , that is but Gods messenger ; sinne doth us more harme then all the Divels in Hell and al the plagues in the world ; it is not outward evils we need to fea●e , let us feare sinne and lay hold on God , he is the Lord of Hoasts , he hath all the creatures at his command : let us get sin away that doth us all the mischiefe , it is that that makes bate betweene God and us , and then God makes a controversie betweene us and the creatures : it is our sins . And that is the reason of the necessity of humiliation for our sinnes , because sinne breeds a seperation betweene God and us , and betweene the creatures and us . When God is offended , the creatures are infected : let us see our sinnes , by them we infect the ayre , by our vaine specches and oathes and our filthinesse . Our sins infect the ayre , and that breeds infection in our bodies . Our sinnes cry , they have a voice to cry to God , if our prayers doe not out-cry them . Therefore let us cry to God to heare the cry of our prayers and not of our sinnes . How many voices have crying sinnes ! There is the voice of the people oppressed , the voice of filthinesse , &c. sinnes clamour in Gods eares , they clamour for wages due , and the wages of sinne is death , sinne cryes though it say nothing in words , it cries in Gods eares and it will not rest till he hath powred out his vengeance . The filthinesse and oathes and athiesme and profanenesse , the suffering of the dishonour of his name : these sinnes of the times are those that pull miseries upon us , Our iniquities have taken us away as the wind . So much for that . For thou hast hid thy face from us , and we are consumed because of our iniquities . Sinne makes God hide his face from us , and then we are consumed , because of our iniquities . We melt away in the hand of our iniquities , as the word is . Indeed sinne is a cruell tyrant , when God leaves us in the hand of our sinnes , hee leaves us in a cruell hand . Christ came to redeeme us from our sinnes , our sins are they that torment us , it is very significant in the Originall . We are melted , we melt away as wax before the fire , as snow before the Sunne , because of our iniquities , when God gives up men to bee handled as their owne sinnes will handle them . Nations melt before the hands of sinne , and Kings and Kingdomes and all . Let God give up men to delight in sinne , Kingdomes , or persons , they melt and molder away in the hand of their sins . But to speake a little more of the next words . Thou hast hid thy face from us . That is , thou hast hid thy comfort from us . God hath a double face , a face that shines on our soules in peace and joy and comfort , when he saith to the soule , I am thy Salvation : And his face that shines on the outward estate , that keepes misery and sicknesse and danger from us , and bestowes good things on us . And God takes away his face from us in regard of the inward man , when he gives us no peace : but leaves us to spirituall desertion . In regard of the outward man , God hides his face , when he gives us up to Pestilence and warre and sicknesse and miseries in this life , when he gives us up to outward desertion . Sometimes God shines on wicked men in outward things , but he hides his face for peace of conscience : and sometimes Gods children have his face shining on their conscience , but he hides his face in respect of outward things , sometimes he shines in neither of both : as at this time he neither shined on these blessed men in outward favours , for they were in captivity , nor in the sence of his love and favour , for they were in desolation , and ecclipsed every way . The face of God , it is as the Sunne to the creatures : when the Sunne hides his face , what is there but darkenesse and night ? What makes the night , but the absence of the Sun ? What makes Winter , but the absence of the Sunne ? when he growes low and cannot heate the earth : So what makes winter in the soule , deadnesse and darkenesse and dullnesse in Gods service ? The absence of the face of God , God shines not on the soule . What makes night in the soule , when the soule is benighted with ignorance that it cannot see it selfe nor see the judgements of God ? God sh●nes not , the Sunn of righteousnesse shines not on that soule . God is the Sunne of the creature , he gives life to the creature , what will become of the creature when God neither shines outwardly nor inwardly on it ? As at the day of judgement , he shall take away outward comfor●s , there shall be no outward shining , and all inward comforts , they shall have no hope , hee shall altogether hide his face : when God the Fountaine of all good shall hide his face altogether from the creature , that is Hell : The place where God shines not outwardly with comforts nor inwardly , nor there shall be no hope of neither , but a place of ho●rour and despaire , that is hell , as the hell of this life is when God shines not on our soules . Now these holy men they complaine , yet they pray , Thou hast hid thy face . Heere is the conflict of Faith that sees God hide his face and yet will follow God ; it sees God ready to turne away himselfe , and yet it will lay hold of him , and have a glaunce of him , it will wrastle with him and not let him goe without a blessing . So there be degrees of Gods hiding of his face : though God seeme to hide his face and to with-draw outward comforts and perhaps in some to with-draw his favour from their hearts inwardly : What shall they doe , droupe ? No , wrastle with God as Iacob : see through the cloud that is betweene God and thy soule ; breake thorow by faith , and with Iob say , Though he kill me yet will I trust in him . Let us stirre up our selves to lay hold on God when he seemes to turne away his face : and imitate good Iacob , never give over seeking the face of God. How shall we seeke the face of God ? 1 By prayer , for that brings us to the face of God though he seeme to hide his face , as Ieremy complaines , Ieremy 14. Why art thou as a stranger ? and yet hee prayes : seeke him by prayer . 2 Seeke him in his Ordinances ; heare the Word of God , thy face Lord will I seeke . God invites you ●o seeke his face now by fasting and humiliation , seeke his face in this ordinance : here is the blessed Trinity , Father , Sonne and Holy Ghost . Though outwardly God hide his face in some regards ; yet when he offers outward liberties , refuse them not : hee offers his face to us now in Christ , seeke by prayer and other meanes holy communion with him still ; and never leave seeking till you have got a glance of him : and stir up your selves to lay hold on him , that he would shew his loving countenance upon you . Those that turne their backs on Gods ordinances and in rebellion to his commandements live in sinnes against conscience , can they wonder that he hides his face from them , when they turne their backs on him ? Rebellious persons that will not yeeld meekely to Gods Ordinances and submit to his Commandements , doe they wonder that God takes good things from them ? When we sinne wee turne our backes upon God and our face to the Divell and the world and pleasures : when men turne their faces to sinne , to pleasures and vanity , and their backs on God , doe they wonder that he suffers them to melt and pine away ? Let us doe as the Flowers do , the Marigold , &c. they turne themselves to the Sunne : let our soules doe so , let us turne our selves to God in meditation and prayers , striving and wrastling with him , look to him , eye him in his Ordinances & promises , and have communion with him all the waies wee can . Let our soules open and shut with him , when he hides his face let us droupe , as the Flowers doe till the Sunne come againe . When the waters fall the Flowers droope and hold downe their heads , when the Sunne riseth the next morning up they goe againe , as if there had beene never a shower : So when wee have not daily comfort of Spirit in peace of conscience , let us never rest seeking Gods face in his Ordinances and by Prayer , and that will cheare a drooping soule , as the Sunne beames doe the flagging flowers . Then you may know that Gods face shines upon you in some measure when he gives you meanes and gives you hearts to use those meanes and comfort in your consciences , that whether you live or die you are Gods : this is a beame of that Sunne-shine on the soule , when God vouchsafes joy and comfort . A little of this will banish all feares : if you have one glimpse of his countenance , you shall not need to feare the plague , or warre , or death , if he shine on you , one glance will take away all feare . Paul when he was in the stocks , one beame of Gods coun●enance made him sing at midnight ; Let thy countenance shine on us and we shall be safe , let what will become of us outwardly . If God shine not on us for ou●ward favours , if he shine on our soules and release them from feares and guilt , and speake peace to them , and say unto them , he is the●r salvation ( and as he saith in the Gospell , thy sinnes are forgiven thee ) all will be well whatsoever become of us . Let us seeke the Lord while he may be found , hold him before hee goe , let him not depart : attend upon the meanes , never misse good meanes of seeking his face till we have got a sweet answer from Heaven that he is our God. Now followes the supplication . But now O Lord thou art our Father , &c. Heere is a prayer which is a kinde of holding God , by the relation of a Father ; this is one way of stirring up our soules , to consider the relation of a Father . It stirres up bowells , when a childe is beaten by his Father , O stay Father , spare , it works upon the bowells . There is a world of Rhetorick in this one word Father , why Lord , thou art my Father , shall I bee destroyed ? let us lay hold on God by this relation that he puts upon himselfe ; and he will not lay it aside though we be unworthy to be sonnes . He doth not say , thou art our Father , and we are thy sonnes ; because hee thought they were unworthy , ( as the Prodigall saith , I am unworthy to be called thy sonne ) but instead of saying we are thy sonnes , he saith , we are the clay , thou art the potter . Yet he is a Father continually ; and though in Christ you cannot call him Father , yet you may by Creation , and initiation , being brought up in the Church . Goe to him with the incouragements you have , and cast your selves upon him . There is a bond for you by Creation , and there is his command , he bids you call him Father , hee is a Father by Creation ; looke not upon this or that sinne , but goe to him , and call him Father , as you may call him ; say thou art my Father , thou hast given mee a being in the Church , wrastle with him as you may , though as found Christians you cannot call him Father . Be weary of your courses , are you willing to come under Gods hand to bee sonnes ; you are sonnes by Creation already , offer thy selfe to be of his family for the time to come , and God will give a sweet report to thy soule . Stand not out at the staves end , Thou art our Father , Lord. If you have a purpose to live in firme , the Divell is your father , and not God , you are of your father the Divell , but if wee bee willing to submit , wee may say , Doubtlesse thou art our Father . We are the clay , thou art the potter . Heere is a resignation of themselves to God , in this tearme , thou art the potter , we are the clay . Indeed we are but earthen vessells the best of us , in regard of the bodily life we have ; and we are at the liberty of God to dispose of as he pleaseth . So , before he comes to put forth this prayer to God , he useth this resignation of themselves into the hand of God : we are as clay in thy hands , Lord dispose of us as thou wilt : Let us remember this when we come to pray to God , use all meanes of abasement that can be ; lay aside all tearmes other then abasing tearmes , wee are the clay , and as Iob saith , I abhorre my selfe in dust and ashes . So the Saints have done in all times , I am not worthy to bee called thy sonne , and I am lesse then the least of thy mercies . Let us lay aside proud and lofty tearmes , and cast downe our crownes at the foot of Christ , as the Saints in Revel . 4. cast downe all our excellencies , let us have no thought of outward excellencies , of beautie , or strength , or riches , or high dignity , when we come to God , wee must come with low thoughts to the high God , can the creature be too low in his presence ? And then come with resignation , wee are the clay , thou art the potter , doe with us as thou wilt ; if thou dash us in peeces as a potters vessell , thou maist doe it ; that is the way to escape . That is well committed that is committed into Gods hand ; some men shift by their wits , and will not trust God with their health , and strength , they bee double minded , as Saint Iames saith , they will have two strings to their bow , if lawfull meanes will not serve , unlawfull shall : No , but wee must commit our selves to God as to a faithfull Creator , and then see what hee will doe ; then it stands with his honour , hee will looke to the lowlie , I am the clay , thou art the potter , heere I am , doe as thou wilt , as David saith , it is a blessed estate thus to resigne our selves into Gods hands . If the Divell and Reprobates could bee brought to this , they should never come there where they are in terrours of conscience . Let us labour to practise this dutie , Lord I commit to thy hands my body and soule , I cast my selfe into thy bosome , doe with mee as thou wilt . Some that have stood out at the staves end with temptations many yeares , have gotten comfort by this resignation . VVe are the clay , thou art the potter , thou maist mold and break us as thou wilt . The way now to escape the plague is not alltogether to use tricks of wit , and policie ( though lawfull meanes must be used ) but labour to get into Christ , and resigne our selves into Gods hand absolutely , and say thus , VVe are the clay , &c. Lord , thou maist dash us if thou wilt , as thou dost now many hundreds weekely , thou maist dash us in that fashion if thou wilt : Only we may have a desire that God would make our lives and health pretious to him , that we may serve him as if we were now in Heaven , and that we may have grace to make good use of all . But if God have determined and decreed to take us away , let us resigne our selves into his hands . It is no matter though the body bee sowne in dishonour , they shall be raised in honour , wee are the clay , he is the potter , let him do what he will with our carkasses and bodies , so he be mercifull to our soules . These vessells of clay when they are turned to earth , they shall be renewed of better stuffe , like the glorious body of Christ ; then our soules and bodies shall be glorious by him that took a peece of flesh and clay for us : O the humility of Christ ! we wonder that the soule should animate a peece of clay , so excellent a thing as the soule is ; much more may we wonder that the Sonne of God should take a piece of flesh and clay upon him , to take our nature of base earth , to make us eternally glorious as himselfe . Let it comfort us though God dash our clay in pieces as a Potter : yet Christ that tooke our clay to the unity of his Person , our nature being ingrafted into him , hee will make our bodies eternall and everlasting as his owne glorious body . Let us resigne our selves into Gods hands , as the Church here , Thou art the Potter , and we are the clay , and then wee shall never miscarry . FINIS . THE SPIRITVALL IUBILE . In two Sermons . By The late learned and reverend Divine , RICH. SIBBS : Doctor in Divinitie , Mr. of Katherine Hall in Cambridge , and sometimes Preacher at GRAYES-INNE . JOHN 8.36 . If the Sonne therefore shall make you free , yee shall be free indeed . GAL : 5.1 . Stand fast therefore in the liberty , wherewith Christ hath made us free . LONDON , Printed by E. P. for Nicholas Bourne , and Rapha Harford , and are to be sold at the South entrance of the Royall Exchange , and in Queens head Alley , in Pater-Noster-Row , at the gilt Bible . 1638. THE SPIRITVALL IVBILE . ROM . 8.2 . For the Law of the Spirit of Life in Christ Iesus , hath made me free from the Law of sinne and of death . THERE be foure things especially , that trouble the peace of a Christian ( and indeed of any man ) in this world . The first , is sinne , with the guilt of it , binding them over to the wrath of God , and the expectation of miserie ; a heavie bondage . The second , is ( besides the guilt of sinne ) the remainders of corruption , with the conflict that accompanies them while we live in this world ; and that conflict must needes be tedious . The third , is the miseries of this life , that accompanie alway both the guilt and remainders of sinne in this world ; we are condemned to a great deale of trouble here : and this doth much exercise and perplex Gods children ▪ And then the shutting up of all ; death , and damnation : the thought of these things doth much disquiet and disturbe the peace of a Christians soule . Now in this Epistle we have comfort against all these : First , for the guilt of sinne , that binds us over to eternall judgement , and the wrath of God ; we are freed by the obedience of Christ , the second Adam : as is excellently she well in the fifth Chapter . And for the remainders of corruption , that we conflict with in this world ; we are assisted against that , by the Spirit of Christ : for , as by the obedience of Christ , we are freed from the guilt ; so by the Spirit of Christ , we are helped and assisted against the remainders of our corruptions . For the third , the miseries of this life ; we have victori● in Christ ; In him we are more they conquerours , as you have it in this Chapter : They can doe us no harme , Nothing can separate us from the love of God in Christ Iesus . We have 〈◊〉 singular comforts in this Chapter against all the troubles than can be fall us ; and this is one , that triumphs over all : All things shall worke for the best , to them that love God. What should I speake of hurt , from any thing that befalls us , when all shall worke for the best , by the over-ruling of him that commands all , Vers. 28 ? And for death it selfe , Neither life nor death shall be able to separate us from the love of God. And for damnation , which accompanies death , It is God that justifieth , who shall condemne ? There is opposite comforts in Gods Booke , nay , in this Epistle , and in this Chapter , against all that may any way trouble our peace . There is no condemnation to them that are in Christ Iesus , saith the Apostle ; and then he goes on after , to shew how by the helpe of the Spirit , all things worke for the best , &c. In this very Verse likewise , you have this comfort set downe , of our freedome by Christ from any thing that may hurt us . For the Law of the Spirit of life in Christ Iesus , hath made me free from the Law of sinne and of death . The words are dependant , as we see in the particle , for , For the Law of the Spirit of Life , &c. They depend upon the first Verse thus , as a reason why , how ever there be sinne in Gods children , yet there is no damnation to them . There is no condemnation to those that are in Christ Iesus , he prooves it thus ; Those that are free from the Law of sinne , and of death , which brings in condemnation ; those undoubtedly are free from damnation : but those that are in Christ Jesus , they are freed from the Law of sinne , and of death ; therefore there is no condemnation to such . But how shall we know , that we are in Christ Jesus ? Those that have the Spirit , and are led by the Spirit of Christ , they are in Christ ; The Law of the Spirit of life in Christ Iesus , hath freed me from the Law of sinne , and of death . So I say , the words are especially a reason of the former , There is no condemnation to them that are in Christ Iesus : because , by the Spirit of Christ they are freed from the Law of sinne , and of death ; and by consequent , they are freed from damnation : for , what brings in damnation , but sinne ? In the words then , there is an opposition ; there is Law against Law ; The Law of the Spirit of life , in Christ ; and , the Law of sinne , and of death . Now , where there are contrarie Lawes , if there be contrarie Lords ( as there must be ) New Lords will have new Lawes ; especially , if they be Lords by conquest : they will alter the very fundamentall Lawes that were before ; as you know the old Conquerours have done in this Kingdome . Here is Law against Law , and Lord against Lord ; Christ against sinne , and death . Here is a Lord by conquest over all other Lords , and Lawes : therefore , here must needes be an alteration of Lawes upon it , the very fundamentall Lawes must be altered . But to come more particularly to the words ; For the Law of the Spirit of life in Christ Iesus , hath freed me from the Law of sinne , and of death . The words are much vexed by Expositors . I will rather speake my owne judgement of them , and reconcile them , then dash one mans judgement against another : for that tends not to edification . The Law of the Spirit of life , &c. The meaning of the words is plaine , if we compare it with other Scriptures . [ The Law. ] It is nothing but a commanding power : for so the word written , the Law ( in the Apostles meaning ) is but a power forcing and commanding . So the Law of the Spirit of life , is the commanding and forcing power of the Spirit of life in Christ Iesus : and so the Law of sinne , it is either the tyrannicall command and forcing power of sinne , or else the condemning for sinne afterwards , as we shall see hereafter ; for we shall unfold the words better in the particulars . First then , here we have set downe what estate we are in by nature ; we are under the Law of sinne , and of death . And then , here is our freedome and deliverance from that ; we are made free from the Law of sinne , and of death . And then the Author of it , Christ Jesus ; The Law of the Spirit of life in Christ Iesus hath freed me from the Law of sinne , and of death . In the words , and those that goe a little before , there are these three maine fundamentall points of Religion : The miserie and bondage of man. The deliverance of man. And his dutie . Here you have his miserie ; he is under sinne and death . Here is his deliverance ; he is free from this by Christ. And for his dutie , you have it in the last Verse of the former Chapter , speaking of his deliverance : Oh wretched man that I am , who shall deliver me from the bodie of this death ? then it followes ; Thankes be to God through Iesus Christ our Lord : Thankfulnesse is due , not verball thankfulnesse onely . Indeed , the whole life of a Christian , after his deliverance , is a reall thanksgiving : but that is not in my Text. To speake therefore of our estate by nature , and of our deliverance ; our estate is , that we are under the Law of sinne , and death . We are under the Law of sinne . We are under sinne : what sinne ? We are under a three-fold sinne . We are under the first sinne of our first father : for as Levi payd Tythes in Abraham to Melchisedech , so we all sinned in the Loynes of Adam our first Parent , 1 and the guilt of that first sinne lyes upon us . 2 Secondly , there is another sinne that is derived and springs from that first sinne ; which is the deprivation of the Image of God , the pravation of our nature , we call it originall sinne ; whereby we are stripped of that good we had in our first creation , and have the contrarie image , the image of Satan stamped upon us : so we are under the first sinne , the guilt of it ; and we are under the sinne of nature , which we call originall sinne , because it is derived to us even from our birth and first originall we had in Adam . And then we are under actuall sinnes , 3 which are so many bonds to tie us fast under sinne . We are dead by nature , but we are dead and rotten by actuall sinnes ; we super adde to the guilt of our sinne , by our dayly conversation . We are blind by nature , but we are blinded indeed much more , by our custome of life . Every sinne doth , as it were , tie us faster to damnation , and keepes us faster under the bondage of sinne . Every new sinne takes away some part of the light of the understanding , and takes away some freedom of the will ; it darkens the judgement more and more , and enthralls the will and affections , and bindes a man more and more to the just sentence of God : That as it is , Prov. 5. the sinner is tied with the bonds of his owne sinnes : he is under the chaines of an habituated wicked course of life , as well as of the sinne of nature , which is the spring of all . This is the miserable state of man , and these chaines of his sinnes reserve him to further chaines : Even as the Devill is reserved in chaines , that is , in terrours of his conscience , which as chaines bind him till he be in Hell , the place he is destinated to ; so we being in the chaines , and bondage , vexed with our sinnes , we are at the same time in the chaines of terrours of conscience , the beginnings of Hell , and reserved to chaines of damnation , and death , world without end . It is another manner of matter , our estate by nature , then it is usually taken for . If men had but a little supernaturall light , to see what condition they are in , till they get out into Christ Jesus , they would not continue a minute in that cursed estate . And we have deserved to be cast into this estate , by reason that we left our subordination and dependance upon God ; which being creatures , we should have had . Therefore we turning from God to the creature , God punisheth our rebellion to him , with rebellion in our selves ; because we withdrew our subjection from him , that therefore there should be in us a withdrawing of the subjection of sinne , and of the whole soule to God. So this captivitie to , and giving up to sinne in us , it is penall , and sinfull ; but as it comes from God , it is meerely judiciall . Therefore we have it oft in the New Testament , in Rom. 1. & 2 Thess. The Gentiles , because they would not entertaine the Truth that they might have had by the light of Nature , God gave them up to their sinnes . And then the Christians , after the Apostles times , they set slight by the good Word of God , the Gospel , therefore God gave them up to beleeve lyes . It was sinne in them ; but as God gave them up , it was justice . So this captivitie , and giving men up to their owne lusts , it is justice , as it comes from God , it is a horrible judgement ; it is worse , then to be given up to the Devill himselfe : for by being given up to our lusts , we encrease our damnation . To be given up to be tormented of the Devill , it is not such a mischiefe , as this spirituall captivitie under sinne : we are guiltie our selves , of our owne thraldome . And this will encrease both the shame , and the punishment : The shame , that a man shall say in Hell afterward ; I have brought my selfe hither , I had meanes enow , prohibitions enow ; I had sometimes chastisements of God , sometimes motions of his Spirit , sometimes one helpe from God , sometimes another : yet notwithstanding I brake through all oppositions that God set betweene me , and the execution of my lusts , and to Hell-ward I would ; and hither I have brought my selfe . So that indeed , the greatest part of Hell torment , the shame of them especially it will be , that men have brought themselves by their owne wits and carnall lusts , thither . And indeed , all the wit a carnall man hath that is not sanctified by Gods Spirit , it is to worke himselfe to miserie , to be a drudge to his lusts ; that sets all the parts he hath on work , not how he may serve God , and be happie in another world ; but how he may proule & provide for his owne carnall lusts . This is the estate of all men by nature , they are under sinne , under the power of sinne , the blind judgement leades the blind affections , and both fall into the ditch , into Hell. 1 The fearefulnesse and odiousnesse of this condition , to be in prison , and thraldome , and bondage to all kind of sinne , naturall & actuall , it will appeare further by this ; That being in subjection to our base lusts , by consequence we are under the bondage of Satan : for , he hath power over death , by sinne ; because he drawes us to sinne , and then accuseth us , and torments us for sinne . By sinne , we come to be under his bondage ; so that we are under the fearefull captivitie of the Devil , while we are under the captivitie of sinne : for , all the power that he hath over us , it is by sinne ; he is but Gods executioner for sinne . First , God gives him power to draw us to sinne , to punish one sinne with another , and then he suffers him to accuse , and to torment us afterward . What a fearfull bondage is this , that being under sinne , we are under Satan ? We are servants to our enemie ; as God threatned his people , that they should serve their enemies : but this is a greater judgement , to be slaves to this enemie . This is the condition of every sinner . To be a slave to a mans enemie , it is a judgement of judgements : yet nothwithstanding , this is the case of every man by nature , he is a servant to his enemie , to Satan , and his owne lusts . He is a right Cham , a servant of servants : for Satan useth him as the Philistims did Samson , he puts out his eyes , he puts out his judgement , his wits , he besots him ; and so he goes blind in Satans blind worke , and businesse : he is in a Maze all his life long , till at length he sinke into Hell. So this is the aggravation of a mans estate by nature he is a slave to his enemie . You know blessed Zacharie saith , Luke . 1. That being delivered out of the hands of our enemies , we might serve him without feare in righteousnesse and holinesse all the dayes of our life . There is no wicked man , but he is acted by the Devill ( oh , that we would consider of it : ) we thinke we are led onely by our owne lusts and sinnes as men ; but untill a man be in Christ , he is ruled by the command of the Prince of the Aire , and in 2 Tim. 2 , he is ruled by Satan , according to his will. Even as a Bird in a snare it may move up and downe , but it is still in the snare and he that hath it there cares not , he knowes he hath it , safe and he goes about to catch other birds : So when we are in our lusts , and follow them the Devil hath us in his snare , he is secure of us , and goes about getting more and more still ; the Devill acts , and moves , and leads all carnall men . But how chanceth it , that they doe not know and perceive it ? It is because he goeth with the streame of their owne corruptions . Indeed we must make some limitation of this . In some cases , the Devill doth not move carnall men , they are better then the Devill would have them be for the good of the Common-wealth , and State ; but yet take them as they stand in relation to Religion , they may be devillish , secret , bitter , darke enemies to that . Though they may have strong heads for the good of the State , yet it is not from any intrinsecall good in themselves ; but God useth them , and makes them doe that . For the Devill would have all naught ; he is an enemie to the very Swine , therefore much more to the good of a State. Therefore there are many politike civill Vertues , as we fee in Achitophel , and Iudas , which no question , is more then the Devill would have ; he would not have civill men so good , he would not have them doe that they doe for the common good oft times : yet the Devill will be sure to be at one end of the good they doe , to taint them , that their aime shall not be good , it shall not be to the glory of God , it shall not be in reference to salvation . And so as the good is temporall , they have a reward sutable to their desire , they care for no more : for they beleeve not Heaven , but in a generall notion ; It may be there is such things , it may be not : therefore the good they doe , is some little pettie obedience ; and what doe they desire ? To be well esteemed , and respected ; to be venerable , and to have honourable opinions in the hearts of men , that men may stoupe in their conceits to them as men of respect . This they deserve indeed , and this they have ; God gives them that they would have . But as Christ tells the Pharises , who did excellent good things , but it was to be seene of men , he tells them , they had their reward : they had all they looked for ; for they were Atheists , they looked not for Heaven . So a man may say of all men that are out of the state of grace : though they doe more then the Devill would have them , and for diverse degrees of that they doe , they are not subject to the Devill ; yet he taints their actions one way or other in the end , he joynes himselfe in the action first or last , he hath a hand in all their actions . So that notwithstanding there be many good things , yet this hinders not a whit , but that they may be under the power of the Devill : for it is but in reference to civill Government and State , which is but for a time : The fashion of this world passeth away ; here will be no Magistrates to governe , nor no people to be governed , ere long . I speake it , because many men are readie to propound such and such , to imitate them in their courses ; and to say , I will be no more religious then he : when , perhaps , all may be but formalitie , and common graces for this world . God will honour some so much , to be instruments for common good here : but what is that to eternall salvation ? He may be a slave to his lusts , and an enemie to the power of grace , for all that . Therefore , unlesse we see men wrought upon thorowly , to be of the mind of Christ , to have the Spirit of Christ , to judge of things as Christ judgeth , to judge the service of God , and doing his will , to be the best things , and to goe about doing good , and that with reference and obedience to God ; all is nothing , else : A man may be under the bondage of his corruptions , and so by them to Satan . 2 Againe , when we are under our lusts , and sinnes , it is about earthly things ; we are in slaverie to that which is worse then our selves . Sinne is the vilest thing in the world , and the things whereabout sinne is occupied , are the profits , and pleasures , and trifles of this world , meane pettie things ; it is a base slaverie , to consider whom we serve . 3 And to consider what it is that is in bondage , the immortall soule of man , that had the image of God stamped upon it ; and in the soule of man , the most excellent part , the will , that is most free , yet being under sinne , it is most bound . Our will was given us , to cleave to God , and the best things ; to make choise of the best things , and to cleave to them undivided in life , and death , and for ever ; and so by cleaving to things better then our selves , to advance our selves to a higher condition . For when the soule of man that is under better things , that is under God , and Christ , and doth cleave to God , and Christ , in his affections , and to the things of a better life ; these be things bettering a mans condition , even raysing the soule from its owne present estate , to a glorious condition . For we are as we affect , our wills and our affections doe transforme us ; therefore wicked men are called the World , because they love it ; and holy men are called heavenly , because they are carryed in their affections and wills , to heavenly things . Our affections and wills doe denominate us , they give us the name ; nay , that is too little ; they doe give us the realitie , the state . When God so alters and changes our dispositions , that out of a sanctified judgement , wee make a right choyse of things , and then cleave to them in our wills and affections constantly ; this raiseth our nature to be higher then it selfe . Hee that cleaveth to the Lord , is one Spirit , as the Apostle saith . Indeed , our affections tran●forme us anew . As it is with the fire , it transformes cold and grosse bodies to be all fierie : so God , and heavenly things , worke upon our hearts , they transforme us to be like themselves . Now for this inward soule of man , which is so excellent a thing , fitted by God to cleave to better things , for communion with himselfe , and everlasting happinesse ; for this , to be a drudge to base pleasures , and profits , to the windie empty things of this world , to vaine titles , & such like empty things , and to place its happinesse in these things ; it is a pittifull degeneration , that so excellent a thing as the immortall soule of man , that shall never die , should joyne with those things that shall make him miserable ; that it shall be better for a man that he had never beene , as it is said of Iudas ; It had beene better for that man that he had never beene borne . 4 In the next place , consider that that followes this thraldome and basenesse to our lusts : 1 there is a double fruite of it . The one , is uncertaine : I meane , for our yeelding to our base affections , what get we ? The pleasures of sinne for a season , a little pleasure , or profit , perhaps not that neither : but if we have it , it is a fading commodity , that goes away quickly ; when they are gotten , what are they ? vanity ; they promise more before we get them , then they performe when we have them . But then , there is another wages , that God in justice hath appointed for it , that is damnation ; The wages of sinne is death : it cries for wages . When we are under sinne we can looke for nothing but death ; and therefore he joyns them together here ; the law of sin , and of death ; an expectation of eternall misery . This a man hath that is wedded to himselfe , that hath not learned the first lesson in the Gospel , to deny himselfe ; he is a wretched slave to the Devill , in his best part , and power ; his lusts imprison his will and affections ; his wit , that should devise how hee should be happy for for eternitie , it is onely a drudge to his base lusts . There are a company of men , that are the shame , and blemish of the Gospel , that set their wits a worke onely how to devise to satisfie their base lusts ; and then the issue and conclusion of all this , is eternall misery ; and in the meane time , the expectation of misery in terrours of conscience . This is the estate of every man , till he be translated by the Spirit of God to a better condition in Christ , that he spends out his time in a base and miserable thraldome , worse then the thraldome of the Israelites in Egypt , or in Babylon . And it is so much the more fearefull , 5 because men are insensible of it , like Bedlams , that make nothing of their chaines , that laugh in their chaines . A franticke man , when he is bound in chaines , he laughs ; when they that are about him weepe at his misery : so you have men frolicking in sin , they will sweare at liberty , and besot themselves at liberty , and corrupt their consciences , even for base trifles : they thinke they are in no bondage , they doe all wondrous chearefully , and well ; when as , indeed , the more chearefully and readily any man performes the base service of sinne , the more he is in bondage . Freedome is opposite to bondage ; notwithstanding , such is the nature of sinne , that the more freely we doe it , the more we are bound ; because the more freedome we have , the more we are intangled ; wee runne into guilt upon guilt , till after guilt comes execution , an eternall separation from the presence of God , and an adjudging to eternall torments for ever . So that it is a false judgement that the world hath : they thinke great men happy men , why ? They doe as they list . I , they may doe so , and oft times they take the liberty to doe so ; they will be under no Lawes , they are so farre from obeying the Law of God , that they are loath to be hampred with the Lawes of the State , or with any Lawes , but they will be above all . A miserable condition , why ? the more will a man hath in evill , the more miserable ; for the more freely , and with lesse opposition hee tangleth himselfe , ( let his place be never so great ) the deeper he sinks in rebellion , and the deeper hee sinks into guilt upon guilt ; which will all come to a reckoning , at the houre of death , and day of Judgement . So the men that we admire , and envie most ( out of simplenesse , and want of judgement ) they are the most miserable creatures in the world ; if they be out of Christ ; and have not grace : for they have nature let loose in them , without restraint , and nature being under the captivitie of sinne , becomes out of measure sinfull , in such : The lesse a man is curbed either from Lawes above him , or the Law within him , to check him , the more wretched man he is : for the deeper hee goes in rebellion and sinne , the deeper his torment shall be afterward . Great persons have a great priviledge ; what is that ? they shall be greatly tormented ; that is all the priviledge that I know , if they be naught . Those that shake off all bonds , any earthly priviledge and prerogative , is so farre from exempting them from misery , that it makes them more miserable : for unlesse they have grace to use those things that might be an advantage to better things , they sinke deeper and deeper into sinne , and so into terrours of conscience , first or last ; and by consequence , to damnation : Oh , it is a fearefull condition , to be the greatest Monarch in the world , and not to be in Christ , and under the Law of the Spirit of life in Christ ! they are the objects of pitty above all kinde of men , to truely judicious soules , that know out of Gods truth , and by the light of the Spirit , what is to be judged of the state of men . You see then what kind of misery it is that naturall men are under , being under the Law of sinne . To declare it a little further ; for men will hardly thinke it is such a bondage , 6 to be under sinne . Therefore , I beseech you , doe but consider how sinne tyrannizeth , where it gets strength ; see it in some instances . The covetous worldly man that is under the Law of that lust ( he hath the law of other lusts , but that is predominant ) see how it tyrannizeth ; it takes away his rest , the use of Gods blessings , the good things he hath given him to enjoy , it makes him in thrall to the creature . Wee see it in carnall pleasure ; Amnon , when he lusted after his sister Thamar , it tooke away his rest . And how doth this base affection tyrannize in some men ? it makes them forget their bodies so , that they overthrow their health , and hasten death temporall ; it hurts the naturall man , it makes them forget their credit , it makes them forget their soules , it makes them stinke , by living in that carnall noysome sinne . The judicious Heathen were sensible of it , by the strength of naturall judgment : yet sinne where it is in any strength uncurbed , it so tyrannizeth , that it makes men forget both health , and life , and credite and estate in this world , that they come to nothing . What should I speake of forgetting life eternall , and damnation ? ( they have no faith to beleeve that , but ) such is the tyrannie of sinne , that it makes them forget things sensible ; that by experience after , they see how dearely they have bought their base pleasures , with the losse of credite , and health , and comfort ; with the losse of the estate that God hath trusted them withall , in this world . Take a man that is under the base Law of ambition , a proud person , see how it tyrannizeth over him ; it makes him forget blood , and kinred , all the bonds of nature , he will kill his brethren to make his way ; as you know in our owne Stories , such Tyrants , if there were not Stories enow in this kind , daily experience shewes it . Where the Law of ambition and pride raignes , it makes the heart wherein this Tyrant sets up his Throne , to forget all bonds whatsoever , of nature , and justice . You know whose speech it was ; If the Law must be violated , it must be for a Kingdome : but men will doe it for farre lesse ; we see what men will doe for a base place to command others in this world , ( when they are conscious of their owne ill courses , and commanding corruptions ) and all to give way to the base affection of ambition . A touch is enough of these things , for experience witnesseth , and goes along with me . All men that are not in Christ , they have some predominant sinne , either some base sinne , or some more refined sinne , and lust , that keepes them from Christ and salvation , and this tyrannizeth over them . And this is the nature of this Tyrant sinne , it hath such possession of a man till he be got out of it , and be in Christ , that it takes away the sight of it selfe , it hinders the knowledge of it selfe , it puts out a mans eyes . For that whereby a man should judge of corruption , it is corrupt it selfe . The wisedome of a man is death , it is enmitie to God. The wit that he hath that should discerne of his base courses , it tangles him more and more to his owne lusts : so that wit , and wisedome , the highest part of the soule , it is imprisoned by base affections , and that power that should discerne corruption , it is set on worke to satisfie corruption . What is the wit of a man that is not in Christ , occupied about all his life time ? it is nothing but a drudge , and a slave , to devise meanes to satisfie his base lusts . Take a worldly man , hee is exceeding witty to contrive wordly plots , and businesse ( though he be a dunce , and a sot , in matters that are spirituall ) in his owne tract and course , hee hath a shrewd wit , why ? because his lusts to the world , they whet his wit. So we see the best thing in man now , is inthralled to sinne , his very wisedome it selfe ; therefore it is enmity to God. Every man hath some Herodias , some sinne or other that hee is in bondage to , till he be in Christ. He cannot in a like measure , be given and inthralled to all sinnes , it is unnecessary : because one sinne serveth another ; many sinnes serve one great one . Corruption doth not runne in all streames in one equality : but it runnes amaine one way unchecked , and uncontrolled , and unmortified , ( in all men that are not in Christ ) and subdues the soule to it selfe , that it can devise , and plot for nothing , but to satisfie that base lust . This is the state of man by nature . But some will say , it is not our state and condition ; wee are baptized , and receive the Sacrament , and heare Sermons , and read good bookes , and therefore we are not under sinne . But saith the Apostle , His servants ye are to whom ye obey ; you may know the state of your service , and subjection by the course of your life . And as Christ saith to the Iewes , Iohn 8. they bragged that they were free : alas , proud people , they were neither free for soule , nor state : for they were under the Romanes . They thought they were free because they were Abrahams children : were they not in captivity to the Egyptians , and under the Babylonians , and in present captivity under the Romanes ? yet they forget themselves out of pride : If the Sonne make you free , ye are free indeed : but because they were in a sinfull course , they were slaves of sinne . So it is no matter what priviledges men are under , that they receive the Sacrament , and are baptized , and live in the Church , &c. His servants yeare , whom yee obey . If there be prevayling lusts that sit up their throne , and tyrannize in our hearts , and set our wits on worke , to devise how to satisfie them , more then to please God ; it is no matter what priviledges we have , it is no matter whose livery we weare , but whom we serve . We may weare Gods Livery , that shall be pulled over our heads afterwards , and we be uncased , that it shall appeare that we are the Devils servants under the profession of Christ. There is no man that is not in Christ , that denies his corrupt nature any thing : if revenge bid him take revenge , he will if he can ; if he doe not , it is no thankes to him , but to the Lawes . If any sinne rise in the heart , all the parts of the body , and powers of the soule , are ready weapons to this tyrant , to keepe a man in slavery . As if anger and wrath , keepe a man in bondage , you shall have it in his countenance , his hand will be ready to execute it , his feet will be ready to carry him to revenge . If it be a proud heart that a man is kept under , you shall have it in his lookes , and expressions outward . If it be the base affection of lust , you shall have adultery in the eye , an unchast and uncircumcised eare , and filthy rotten language . Men you see upon all occasions are ready to execute the commands of these tyrannicall lusts , in some kinde or other . Therefore never talke of thy freedome , when lusts are raised up within thee , either ascending from thine owne corruption , or cast in by Satan , and so joyning with thy heart , presently thy tongue will speake wickedly , and thine eyes , and lookes , and countenance , shew that there is a naughty heart within , and the whole man is ready to execute it , further then a man is curbed by Law , or respect to his reputation or the like , which is no thankes to him . Yet a man cannot act the part of a civill man so well , but the corruption of his vile heart , will betray it selfe in his lookes or language , one time or other this tyrant will breake forth . Therefore let us looke to our hearts and courses , for if we be not in Christ , we are under the Law of sin , And of Death . We are not onely under the law of sinne , but also of death . Now , there is a death in this world ; the separation of the soule from the body ; 1 but that is not so much meant here : for when we are in Christ , we are not free from this death . But there a is worse death , 2 which is a separation of the soule , from the favour and love of God , and from the sanctifying , and comforting Spirit of God : when the Spirit of God doth not comfort , and sanctifie the soule , it is a death . 1 For as the soule is the life of the body ; the body hath but a communicated life from the union it hath with the soule . The soule hath a life of its owne , when it is out of the body , but the body hath its life from the soule ; so it is with the soule , when there is an estrangement of the soule from the Spirit of God , & Christ , sanctifying and comforting and chearing it , then there is a death of the soule : the soule can no more act any thing that is savingly , and holily good , then the body can be without the soule . And as the body without the soule , is a noysome odious carcasse , offensive in the eyes of its dearest friends : so the soule without the Spirit of Christ , quickening and seasoning it , and putting a comelinesse and beautie upon it , it is odious . All the cloathes , and flowers you put upon a dead body , cannot make it but a stinking carkasse : so all the morall vertues , and all the honours in this world put upon a man out of Christ , it makes him not a spirituall living soule : he is but a loathsome carrion a dead carkasse in the sight of God , and of all that have the Spirit of God : for hee is under death , he is starke , and stiffe , unable to stirre or moove to any duty whatsoever , he hath no sense , nor motion . Though such men live a common , naturall civill life , and walke up and downe , yet they are dead men to God , and to a better life . The world is full of dead men , that are dead while they are alive , as S. Paul speakes of the Widow that lives in pleasures . A fearefull estate , if we had Spirituall eyes to see it , and thinke of it . 2 But then after the death of the soule in this world , there is another degree of spirituall death ; which is , when the soule leaves the body , then the soule dies : for then it goes to hell , it is severed for ever from the comfortable and gracious presence of God , and likewise it wants the comforts it had in this world . 3 And the third degree of it is , when body and soule shall be joyned together ; then there is an eternall separation of both , from the presence of God , and an adjudging of them to eternall torments in hell . This is the state of all men that are not in Christ , they are dead in soule while they live ; dead after the separation of the soule and body ; and after to be adjudged to eternall damnation , world without end . Life is a sweet thing , and wee know death it is terrible ; when we would set out our hatefulnesse to any thing , wee use to say , I hate it as death : doe wee love life , and doe we hate death ? we should labour then to be out of that condition , that we are all in by nature , wherein we are under sinne and death , in regard of spirituall life ( I meane ) for , for civill life , and government , and policy , men may have life and vigour enough , that are hypocrites : but I speake of a better life , an eternall life , that is not subject to death . Now , marke the joyning of both these together , we are under sinne and death by nature ; where a man is under sinne , he is under death : for as the Apostle saith , Rom. 5. Sinne entred into the world , and by sinne death . They were neither of both Gods creatures , neither sinne nor death : but sinne entred into the world by Satan , and death by sinne . Oh , ye shall not die , saith Satan ; he was a lyar alway from the beginning : so now he saith to men , you shall not die ; you may doe this , and doe well enough , but he is a lyar , and a murtherer ; when he solicites to sinne , he is a murtherer . Let us take heed of solicitations to sinne , from our owne nature , or from Satan ; marke how God hath linked sinne , and death , The wages of sinne is death . When we are tempted to sinne , we thinke , I shall have this credit , or profite , or contentment , or preferment , and advancement in the world . I , but that that you get by sinne , it is not so great as you looke for , when you have it , if you get it at all : but afterwards comes death , the beginnings of eternall death , terrours of conscience universally follow , if a man be himselfe , if he be not besotted . The more a man is a man , and enjoyes the liberty of his judgement to judge of things ; the more he sees the misery that is due after sinne , with a fearefull expectation of worse things to come . Sinne , and death are an adamantine chaine , and linke that none can sever ; who shall separate that which God in his Justice hath put together ? If sinne goe before , death will follow ; if the conception goe before , the birth will follow after : if the smoake goe before , the fire will follow . There is not a more constant order in nature , then this in Gods appointment , first sinne , and then death , and damnation after . Therefore when wee are tempted to sinne , let us reason with our selves , there is death in the pot , let us discerne death in it , it will follow . And if a man after repent of it , it will be more sharp repentance and grievous , then the sinne was pleasant ; that a man shall have little joy of his sinne , if he doe repent ; if he doe not repent , what a fearefull estate is a man in , after he hath sinned ? Sinne , and death goe together , no humane power can sever them : for take the greatest Monarch in the world , when he hath sinned , conscience is above him as great as hee is ; for conscience is next under God ; it awes , and terrifies him , and keepes his sleepe from him : as we see of late in our bloody neighbour Country ▪ after that great Massacre , he could not sleepe without Musicke , and the like . All that they have and enjoy in the world , all their greatnesse , it will not satisfie and stop the mouth of conscience : but when they sinne , they feele the wrath of God arresting , and they a●e as i● were , shut up in prison , under the terrours of an accusing conscience , till they come to eternall imprisoment , in the chaine of hell , and damnation . This is the estate of the greatest man in the world , that is not in Christ. They are not so happy as we thinke they are , they are imprisoned in their owne hearts : though they walke at never so much liberty abroad , and doe what they list : for sinne and death goes together ; and before eternall death comes , the expectation , and terrours of it seize on them for the present . So that whatsoever our first birth be , though it be noble , and great , yet by it we are bond-slaves under sinne and death , unlesse our second birth , our new birth , make amends for fl●●e , for the basenesse of our first birth . This prerogative , our spirituall noblenesse , is such an estate wherein wee are not borne ; but are borne againe to it , to an inheritance immortall , &c. But by nature wee are all bond men , though wee be be borne never so nobly . Therefore let us never bragge of our birth , as the Jewes did , that they were the children of Abraham . No , saith Christ , you are of your father the Devill . Let none stand upon the Gentrie , and Nobility of their birth , unlesse they be taken out of the condition they are in by nature , to be in a better condition in Christ : for we see all men naturally , are under the law of sinne and death . These things are slighted , because wee enjoy the pleasures of sinne for a season ; men thinke to be inthralled to sinne , it is pleasant thraldome , they are golden fetters : for I shall have the pleasures of sin all my life time , &c. and for death , I will set a Romane spirit against death . Saith a Romane ; what , is it such a matter to die ? It is nothing to die ; they set a good face on the matter . And this is the conceite of many men , till they come to it : but alas , to be inthralled to death , it is another matter , for behind death , there is a gulphe . A man may breake the hedgewell enough with a strong resolution to die ; it is nothing to die , if there were an end . But there is a gulphe , there is damnation , and destruction behind , there is eternall torment behind , to be adjudged from the presence of God for ever ; to be separated from all good , and all comfort , and to have societie with the Devill and his Angels in hell , and that forever , and for ever . Thou maist perhaps make ●light of the service of sinne , because thou hast the present baits to delight thee ; but thou shouldst regard death . Thou maist neglect death ; but then regard eternall death . This word Eternall , it is a heavy word , Eternall separation from all good , and eternall communion with the Devill , and his Angels , and for the wrath of God to seize on thy soule eternally , world without end , me thinkes men should not set light by that . Therefore considering that this is our estate by nature , we are all slaves to sinne , and death , let us labour to get out of this cursed estate by all meanes , which is by The Law of the Spirit of life in Christ Iesus . Now , I come to speake of our freedome , The Law of the Spirit of life in Christ Iesus , hath freed me from the Law of sinne and death . This is good news indeed , to heare of freedome : good newes to the Israelites to heare of freedome out of Egypt , and for the Jewes to heare of Cyrus Proclamation for their freedome out of Babylon . Freedome out of bondage is a sweet message . Here we have such a message , of spirituall freedome , from other manner of enemies , then those were . The yeare of Jubile , it was a comfortable yeare to servants that were kept in , and were much vexed with their bondage : when the yeare of Jubile came , they were all freed ; therefore there was great expectation of the yeare of Jubile . Here we have a spirituall Jubile , a manumission and freedome , from the bondage we are in by nature . The Spirit of life in Christ , makes us free from the Law of sinne , and death . There is life in Christ , opposite to death in us : there is a Spirit of life in Christ , and a Law of the Spirit of life in Christ , opposite to the law of sinne , and of death in us . So that this is our happinesse , while we live here ( oh it is the blessednesse of men to make use of it while they have time , and space and grace to repent , and to cleave to Christ ) that whatsoever ill we are under by nature , we may have full supply in Christ ; for all the breaches that came by the first Adam ; There came the wrath of God , the corruption of our nature , terrours of conscience , death and damnation , all these followed the sinne , and breach of the first Adam ; all these are made up in the second . He hath freed us from all the ill wee received from the first Adam , and that we have added our selves : for we make our selves worse then we come from Adam , by our voluntary and daily transgressions : but wee are freed from all by the Law of the Spirit of life in Christ Iesus . How comes this freedome ? 1 There can no freedome be without satisfaction to divine Justice . For why are we under sinne ? God gives us up to sinne , why are we under death ? God gives us up to death . Why , are we under Satans government ? he is Gods executioner , Gods serjeant , he gives us up to him here , because we offend him . Why are we under damnation and wrath ? because God is offended . All our slavery comes originally from God ; however it be sinfull in regard of Satan that keepes us ; yet the power whereby he keepes us is good : for he doth it from God. His will is alwayes naught , but his power is alwayes lawfull : therefore the power whereby the Devill keepes us ( if wee looke up to God , under whom the power is ) it is a lawfull power : for God hath a hand in giving us up to finne , it is a judiciall giving up ; and then by lusts , and ●inne , to Satan and death , and damnation . So if we speake of freedome , wee must not begin with the executioner : the wrath of God must be satisfied ; God must be one with us , so as his Justice must have contentment . Satisfaction must be with the glory of his Justice , as well as of his Mercie : his Attributes must have full content , one must not be destroyed to satisfie another ; hee must so be mercifull in freeing us , as that content must be given to his Justice , that it complaine not of any losse . Now , reconciliation alway supposeth satisfaction , it is founded upon it . And satisfaction for sinne , 2 it must be in that nature , that hath sinned : now man of himselfe could not satisfie divine Justice , being a finite person ; therefore God the second Person became man , that in our nature hee might satisfie Gods wrath for us , and so free us , by giving payment to his divine Justice . The death of Christ God-man , is the price of our liberty , and freedome . But why doth the Apostle speake here , of a Law of the Spirit of life in Christ , which frees us ; but here is no mention of satisfaction by death ? Oh , but death is the foundation of all , as we shall see afterwards . To unfold the point therefore , because it is a speciall point ; and the words need unfolding ; Here it is said , there is life in Christ. A Spirit of life in Christ. and a Law of a Spirit of life in Christ. There is life in Christ , not onely as God for so indeed he is life . 1 God , his life is himselfe : for life is the being of a thing , and the actions , and moving , and vigour , and operations of a thing answerable to that being . So the life of God is his being . As I live saith the Lord , that is , as I am God , I will not the death of a sinner . Now , Christ hath life in him as God , as the Father hath : but that is not especially here meant . 2 There is life in Christ as God-man , as Mediator . Now , this life is that life , which is originally from the God-head : indeed it is but the God-heads quickening , and giving life to the man-hood in Christ ; the Spirit quickning , and sanctifying the man-hood . And we have no comfort by the life of God , as it is in Gods life alone severed : for alas , what communion have wee with God without a Mediator ? but our comfort is this , that God , who is the fountaine of life , he became man , and having satisfied Gods Justice , he conveyes life to us , he is our head , hee hath life in himselfe as God , to impart spirituall life to all his members ; so there is life in Christ , as Mediator . And there is a Spirit of life ; that life it is a working life : for spirit is an emphaticall word ; spirit added to a thing , increased the thing . Againe , he saith , the Law of the Spirit of life . Law , is a commanding thing ; to shew that the life in Christ , it is a commanding life , it countermands all opposite lives whatsoever , of sinne , and death ; and this Law is a countermand to all other Lawes ; the Law of the Spirit of life frees us from all other Lawes . So here is life , the Spirit of life , and the Law of the Spirit of life ; all words of strong signification . But for the cleare understanding of this sweet and comfortable point : First , consider how the Law of the Spirit of life is in Christ , what it doth in him ; and then how it is derivatively in us . First of all , we must know this for a ground , whatsoever is done to us , is done to Christ first , and whatsoever wee have , Christ hath it first . Therefore life is first in Christ , and then in us ; Resurrection , first in Christ , and then in us ; Sonne-ship , first in Christ , and then in us ; Justification from our sins , first in Christ , ( he is freed from our sinnes ) and then in us : Ascension first in Christ , and then in us : Glory in heaven first in Christ , and then in us . We have nothing in us , but it is derived from Christ : therefore this being layd as a ground , we must consider how the Spirit of life works in Christ , what it doth in Christ ; and then what it doth as it is in us : for whatsoever Christ hath , it is not onely for himselfe , but for us . What doth it in Christ ? 1 The Spirit of life in Christ , first of all it did quicken , and sanctifie his humane nature ; that nature that Christ pleased to take upon him , it stopped sinne , it made a stop of originall sinne , in sanctifying that blessed masse , out of which his body was made , for the foundation of his obedience actuall , that it was so holy , it was hence , that his nature was purified by the Holy-Ghost , in the wombe of the Virgin : the foundation , that his death , and sufferings was satisfactory , and acceptable , it was that his holy nature was sanctified by the Spirit of God. So the first worke of the Spirit of life , in the Sonne of God , it was to sanctifie , and quicken that blessed masse , that he tooke upon him . And the Spirit of life that quickned , 2 and sanctified our nature in Christ , did likewise ennoble our nature : for even as a base woman is ennobled , when she is taken in marriage with a great man , shee hath his dignity accounted hers : so our nature by the Spirit being sanctified , is knit into the union of person with Christ ; that our nature and the second Person , make one Christ , so our nature by the Spirit , 3 is ennobled by this union . And also inriched it with all grace , that our nature is capable of : for the nature of Christ had this double prerogative above ours : First of all , that blessed masse of flesh it was knit to be one person with God , and then that nature was inriched , and ennobled with all graces above ours . And this the Spirit of life did to Christ himselfe , to his humane nature that he tooke upon him , that hee might be a publicke Person . For God the second Person , tooke not upon him any mans particular person , of Peter , or Paul , or Iohn : for then there should have beene distinct persons , one person should have dyed , and another rise : but hee tooke our nature into his Person ▪ so that the same Person that did dye was God , though he dyed in our nature ; that he might be a publicke Person . So we must consider Christ sanctifying our nature , that he might sit and sanctifie all our persons . But did the Spirit of life doe nothing else , but sanctifie and inrich the humane nature of Christ with grace ? 4 Yes ; for the Spirit of life in Christ , did sanctifie him for his Sacrifice , as he saith Iohn 17. in that blessed prayer , I sanctifie my selfe for them : it prepared him for his death , and made him a fit Sacrifice . When he entred upon his calling , he had more of the Spirit : the Spirit of life , as it were was increased . For it is no heresie to thinke , that the gifts of Christ ( for the manifestation of them ) were increased . For in every state he was in hee was perfect ; and when he set upon his Office , and was baptised , hee was fuller of the Holy-Ghost : ( as it were ) there was a fuller manifestation then before , when he did not set upon his Office openly . 5 In his death , what did the Spirit of life then ? It supported him in his very death : for there was an union of the Spirit ; when there was a separation of his soule and body , there was not a separation of the union . That which gave dignity , and strength , and value , and worth to his death , it was the Spirit ; though there was a suspending of the comfort a while , yet there was no separation of the union , but I speake no more of that , being not especially meant here . 6 But especially in his Resurrection , ( which we are now to thinke of by reason of the day , and it is not amisse to take all occasions ) especially then , the Spirit of life that had sanctified Christ , and quickened him , and inriched his nature , and supported him , and done all ; that Spirit of life quickened the dead body of Christ , And he was mightily declared to be the Sonne of God , by the Spirit of sanctification , Rom. 1.4 . by his Resurrection from the dead . The Spirit of life raised him from the dead , and put an end to all that misery that he had undergone before for our sakes . For untill his resurrection , there was ( as it were ) some conflict , with some enemies of Christ , either with Satan , or the world , or with death it selfe : he lay under death three dayes , untill Christs body was raised , our enemies were not overcome , Gods wrath was not fully satisfied , ( it was not declared to be satisfied at least : ) for he being our surety , till he came out of the grave , we could not know that our sinnes were satisfied for . But now , when the Spirit of life in Christ comes , and quickens that body of his in the grave , and so doth justifie us , as it is , Ro. 4. He dyed for our sinnes , and rose againe for our justification ; that is , by the Spirit of life in Christ , quickning his dead body , hee declared that we are fully discharged from our sinnes , because he was fully discharged from our sinnes ; being our surety , hee shewed by his Resurrection , that he was fully discharged from all that he tooke upon him . When a man comes out of prison , that is a surety , his very comming out of prison shewes , that he hath a full discharge of all the debt hee undertooke to pay : so the Spirit of life , raising Christs body the third day ; manifestly declared , that the debt he tooke on him , was fully discharged : and so as he dyed for sinne , to satisfie Gods Justice for them ; so hee rose againe for our justification , to shew that hee had a full discharge for all . Now , since the Spirit of life in Christ Iesus , hath quickned his body ; the soule may make a bold demand to God , as it is in 1 Pet. 8. It may make that demand , Rom. 8. Who shall lay any thing to the charge of Gods Elect ? it is Christ that dyed , nay rather , that is risen againe , and ascended into heaven , and makes intercession for us . Who shall lay any thing to the charge of Gods people ? it is God that justifieth , who shall condemne ? our sinnes ? Christ hath taken our sinnes upon him , and satisfied divine Justice for them ; and by the Spirit of life , hath quickned that dead body of his , that was surety for us himselfe ; we may well say , Who shall lay any thing to our charge ? he that is our surety is dead ; dead ? nay risen againe , nay , ascended , and sits at the right hand of God. Therefore now the conscience of any Christian , may make that interrogation , and bold demand there ; it may stand out any , that dares to oppose the peace of his conscience now ; that he may say , who is it ? it is God-man that dyed , it is Christ that dyed in our nature , and hath raised that nature of ours againe , and is at the right hand of God , who shall lay any thing to our charge ? The Spirit of life in Christ , quickning him , hath quickned us together with him ; so that now we may boldly demand , we are freed from our sinnes , because our surety is free from all . All this was for our good ; what Christ did , it was not for himselfe , but for us : and in his birth , and life , and death , and resurrection , we must consider him as a publicke person , and so goe along with all that hee did as a publicke person . Whatsoever may be terrible to us , we must looke upon it , first in Christ. If we looke upon the corruption , and defilement in our nature ; looke upon the pure nature of Christ , his nature was sanctified in his birth , and he is a publicke person ; therefore this is for me ; and though I be defiled in my owne nature , and carry the remainders of corruption about me ; yet the Spirit of life in Christ sanctified his nature , and there is more sanctity in him , then there can be sinne in me . When we looke upon our sinnes , let us not so much looke upon them in our consciences , as in our surety Christ. When wee looke upon death , looke not upon it in our selves , in its owne visage ; but as it is in Christ undergone , and conquered ; for the power of the Spirit of life in Christ , overcame death in himselfe first , and for us ; and will overcome in us in time . When the wrath of God is on our consciences , looke not upon it , as it is in our selves , but as undergone by Christ ; and as Christ by the Spirit of life , now in him is raised up , not from death alone , but from all terrours . My God , my God , why hast thou forsaken me ? See Christ by the Spirit of life quickened from all , not onely bare naturall death , but from all enemies thou needest to feare : from the Law , it is nayled to his Crosse , hee now triumphs over it ; and from sinne ; hee was a Sacrifice for it : and from the wrath of God , he hath satisfied it , or else he had not come out of his grave . So whatsoever is terrible , look on it in Christ first , & see a full discharge of all that may affright thy conscience , and trouble thy peace any way . See him in his death , dying for every man , that will beleeve . Consider him in his resurrection as a publicke person , not rising himselfe alone , but for all us ; therefore is 1 Pet. 1. There is an excellent place , Blessed be God , the Father of our Lord Iesus Christ , who hath begotten us againe , to a lively hope by the resurrection of Iesus Christ ; to an inheritance immortall , undefiled , &c. and so goe along with him to his Ascension , and see our selves sitting with him in heavenly places , as Saint Paul speakes , oh , this is a sweet meditation of Christ ! to see our selves in him , in all the passages of his birth , and life , and death , and resurrection , and ascension , to glory in heaven : for all that he did , was as a publicke person , as the second Adam . But now , before the Spirit of life in Christ come to free me ; I , and Christ must be one , there must be an union betweene me and Christ , I must be a member of Christ mysticall . For as Christ quickened his owne body , every joynt when it was dead , because it was his body : so he quickens his mysticall body , every member of it : but I must be a member first , I must not be my selfe , severed from Christ. Therefore the Law of the Spirit of life , which is in Christ , the first thing it doth , ( next to impetration , and obtaining of happinesse ) it workes application ; for these two goe together , impetration and application . Christ by his death obtained all good , and by his resurrection hee declared it : but there must be an application to me . Now this Spirit of life which is in Christ , which quickened him , and raised him up ; ( and all for my good ) must apply this to me . The grace of application it is faith , therefore this must be wrought in the next place . How doth the Law of the Spirit of life free me ? because first it freed Christ , therefore me : but that is not enough , except there be application . Therefore the Law of the Spirit of life workes faith in me , to knit me to Christ , to make me beleeve , that all that hee hath done is mine : and the same power that raised Christ from the dead , workes the power of faith , and application : For wee must not thinke , that it is an easie thing for a carnall man to beleeve , to goe out of himselfe , that it is salvation enough to have salvation , by the obedience of another man : No ; both in the Ephesians , and Colossians , in divers places , it is S. Pauls phrase , that the same power that raised Christ from the dead , must raise our hearts , and worke faith in them . For as the good things that faith layes hold on , are wondrous good things , even above admiration almost : that poore flesh and blood , a piece of earth , should be an heire of heaven , a member of Christ , that it should be above Angels in dignity ; as the things are superexcellent things , even above admiration ( in a manner : ) so the grace that beleeves these things , it is a strange and excellent , and admirable grace , that is faith . Therefore faith must be wrought by the Law of the Spirit of Christ ; by the ministery of the Gospell . This is the grace of application , when a man goes out of himselfe ; when he sees himselfe first in bondage to his corruptions , to Satan , and to death : and then sees the excellent way that God hath wrought in Christ , to bring him out of that cursed estate : then hee hath by the Spirit of life faith wrought in him . And indeed the same power , and Spirit that quickened Christ from the dead , must quicken our hearts to beleeve in Christ. It is a miracle to bring the heart of man to beleeve . Wee thinke it an easie matter to beleeve : ( indeed it is an easie matter to presume , to have a conceite ) but for the soule in the time of temptation , and in the houre of death , for the guilty soule , to goe out of it selfe , and cast it selfe upon the mercy of God , who is justly offended , and to beleeve that the obedience of Christ is mine , as verily as if I had obeyed my selfe : here must be a strong sanctified judgement , and a mighty power to raise the soule , to cast it selfe so upon Gods mercy in Christ. So that besides the obtaining saluation by Christ , there must be a grace to apply it , and this faith doth . Faith is said to doe that that Christ doth , because faith layes hold upon Christ , what faith doth , Christ doth , and what Christ doth , faith doth : therefore it hath the same actions applyed , and given to it , that Christ hath . Faith is said to save us : you know it is Christ that saves us : but faith layes hold on Christ , that saves us : faith purgeth the heart , and overcomes the world : Christ by his Spirit doth all this : but because faith wrought by the Spirit , is such a grace , as layes hold on the power of Christ , it goes out of it selfe to Christ : therefore what Christ doth , faith is said to doe . So then the Law of the Spirit of life in Christ , not onely freed Christ himselfe , by his Resurrection : but likewise by the same power , whereby hee raysed himselfe , he rayseth our hearts to beleeve what hee hath done , both in his state of humiliation , and exaltation , and makes all that Christ did ours . The Spirit of life in Christ Iesus , working faith in us , and by faith other graces , doth free us from the Law of sinne , and death , Christ doth it , and faith doth it , and grace which issues from faith doth it , subordinately . Christ doth it by way of merit : and by his Spirit , working faith in us , to lay hold upon whatsoever Christ hath done or suffered , as if we had done it our selves , so it frees us from the law of sinne , and death ; because it layes hold of the freedome wrought by Christ for us . But besides , and next to faith , there is a Spirit of sanctification , by which we are free from the commanding law of sinne , and death ▪ But to cleare all this , consider there is a freedome in this life , and in the life to come from sinne and from death . 1 A freedome in this life , in calling , in justification , in sanctification : and in the life to come a freedome of glory . 2 There is a freedome in effectuall calling , by the min●sterie of the Gospel : the Gospel being preached , & unfolded , faith is wrought whereby wee know what Christ hath done for us , and wee see a better condition in Christ , then we are in by nature ; seeing by the Spirit of God , the cursed estate wee are in , we are convinced of sinne in our selves , and of the good that is in Christ , and hereupon wee are called out of the thraldome wee are in by nature , by the Spirit of Christ , and the Word of God , unfolding what our condition is : for man by nature having selfe-love in him , and that selfe-love being turned the right way , he begins to thinke ; I , doth the Word of God say , I am a slave to sinne and damnation ? the Word of God can judge better then my selfe , and then the Spirit of God sets it on with conviction , that undoubtedly this is true . And together , with the cursed kingdome and slavery that I am under , there is discovered a better state in Christ : for the Gospel tells us what we are in Christ ; freed from hell , and death , and heires of heaven : oh the happy estate of a Christian to be in Christ ! The Gospel , with the Spirit discovering this , a man is called out of the cursed estate he is in by nature , to the fellow-ship of Christ , by faith , which is wrought in this calling : so that now he comes to be a member of Christ by faith , so that whatsoever Christ hath , or is , or hath done or suffered , it is mine by reason of this union with him by faith , which is the grace of union that knits us to Christ , and the first grace of application . So there is the first degree of liberty , and freedome wrought by the Spirit of God , together with the Gospel in effectuall calling . The second is in justification , 2 that faith and beleefe in Christ , that was wrought in effectuall calling , it frees me from the guilt of my sinnes . For when the Gospel ( in effectuall calling ) discovers , that Christ is such a one , and that there is such an estate in Christ ; and there is faith wrought in me : then that faith layes hold upon the obedience of Christ to be mine . For Christ in the Gospel offers his obedience to be mine , as if I had done it in mine own person ; whatsoever Christ did or suffered is mine : for he is made of God , to be Wisedome , righteousnesse , sanctification , and redemption , to be all in all ; the Gospell sets him forth to be so . Now faith laying hold of Christ , to be made of God all in all , obedience , righteousnesse , &c. whatsoever is needfull , hereupon this faith justifies me , hereupon I come to be free from the guilt of my sinnes , because my sinnes were laid upon Christ , Christs death , was the death of a surety ; it was as if I had dyed my selfe , and more firme ; thus I come to be free in justification : for what my surety hath done , I have done . 3 Againe , there is a freedome in sanctification , that is , when a man beleeves that Christ is his , and that his sufferings are his , then the same Spirit that discovers this to be mine , it workes a change and alteration in my nature , and frees me from the dominion of sinne . The obedience of Christ , frees me from the condemnation of sinne , and the Spirit of sanctification frees me from the dominion of sinne . This is the freedome of sanctification , which faith layes hold on , Whosoever hath not the Spirit of Christ , is none of his . Christ as a head , derives to me the holy Spirit , to sanctifie my nature , and of his fulnesse , we receive grace for grace ; so the Spirit of sanctification in Christ frees me from the dominion of sinne and death . It is said here , that by Christ we have spirituall liberty and freedome , not from sinne , and death , but from the law of sinne , and of death . It is one thing to be freed from sinne , and death , and another thing to be freed from the law of them : for wee are not indeed freed from sinne , and death , but from the law of sinne , and death ; that is , from the condemning power of sinne ; that though sinne be in us ; yet it doth not condemne us : and though we die , yet the sting is pulled out , death is but a passage to a better life . So I say in Justification , wee are freed from the condemning power of sinne , and in sanctification , from the commanding power of sinne . When we are knit once to Christ , we have the obedience of Christ , ours in justification : and the holinesse of Christ is derived to us , as from the head to the members in sanctification , and so we are freed from the law of sin . To understand this a little better , the same Spirit that sanctified the naturall body , the humane nature of Christ , wherby he became bone of our bone , and flesh of our flesh : the same Spirit doth sanctifie the mysticall body of Christ , that it may be bone of his bone , and flesh of his flesh . For before wee come to heaven , Christ must not onely be bone of our bone , &c. that is , in his Incarnation , but wee must be bone of his bone , &c. that is , wee must have natures like Christ , not onely flesh and blood ; for ( so a reprobate hath flesh and blood , as Christ hath ) but wee must have his Spirit altering and changing our nature , that instead of a proud , disobedient , rebellious nature , now it must be a holy and humble , and meeke nature ; ( together with humane frailty , for that we carry about with us ; ) then the Spirit of life derived from Christ , makes us bone of his bone . For indeed , in his humane nature , being bone of our bone and flesh of our flesh , hee made us bone of his bone , and flesh of his flesh : he became man , that we might partake of the divine nature , being partakers of the divine Spirit . So that now the Spirit of life in Christ , when we are knit to him , is a Spirit of sanctification , altering our natures , and working in our hearts a disposition like Christs ; that wee judge , as Christ judgeth , and chuse , as Christ chuseth , and ayme at Gods glory as Christ did . For there is the same mind in us , that was in Christ , Philip. 2. In our proportion , growing still more and more , to conformity with Christ , till we be in heaven , till Christ be all in all , 1 Cor. 15. When he will change our nature to be holy as his owne . 2 Besides this liberty from sinne , and death in this life , there is a glorious liberty , and freedome tha● we have by the Spirit of Christ , when we are dead : for then the Spirit of life that raised Christs dead body , will raise our bodies , and that Spirit of Christ that raiseth his body , and raiseth our soules in this world from sinne to beleeve in him , will raise our dead bodies . The same vertue , and power , that workes in Christ , workes in his members : this is called , The glorious libertie of the Sonnes of God. Then wee shall be freed indeed , not onely from the law of sinne , but from sinne it selfe , and not onely from the law of death , but death it selfe , and wee shall live forever with the Lord. Christ then shall be all in all by his Spirit . Christ will never leave us , till hee have brought us to that glorious freedome : wee are freed already from sinne , and death , he hath set us in heavenly places , together with himselfe , now ; In faith we are there already : but then wee shall be indeed . Thus you see how we come to have the law of the Spirit of life in Christ , to free us from the law of sinne , and death , and all the passages of it . You see here that there is law against law . The Law of the Spirit of life in Christ , against the law of sinne , and death . I beseech you consider that God hath appointed law , to countermand law , the Spirit of Christ to overcome sinne in us , not onely in justification , but in sanctification ; oh , let us therefore comfortably thinke , there is a Law above this Law. I have now cold , dead , base affections : but if I have the Spirit of Christ , he can quicken , and enliven me , hee will not onely pardon my sinne : but by the Law of his Spirit direct , guid , and command me a contrary way to my lusts . And this is an Art of spirituall prudence in heavenly things , whensoever wee are beset with dangers , to set ●reater then that against it . The Devill is an Angell ; but we have a guard of Angels about us . The Devill is a Serpent : but we have a bra●en Serpent that cures all the stings of that Serpent . We have Principalities and Powers against , but we have greater Principalities and Po●ers for us . The Law of life , against the law of sinne and death . We have a law of our lusts tyrannizing over us , and enthralling us ; it is true : but then there is a Law of the Spirit of life in Christ Jesus , to overcome , and subdue that law of our lusts , if so be that wee use the prerogatives wee have , if we use faith , and goe to God , and Christ , in whom are all the treasures of grace . Hee is the treasury of the Church , of his fulnesse we receive grace for grace . Are we troubled with any corruptions ? goe to the Spirit of liberty in Christ , and desire him to set us at liberty from the bondage , and thraldome of our corruptions . And remember what Christ hath done for us , and where hee is now , in heaven : let us rai●e our thoughts , that wee may see our selves in heaven already ; that wee may be ashamed to defile our bodies and soules ( with the base drudgery of sinne , and Satan , ) that are sanctified in part in this world , and shall be glorified in heaven . Certainely faith would raise our soules so : we betray our selves , when being once in the state of grace , we are in●hralled basely to any sinne . For sinne shall not have dominion over you , because you are under grace , saith the Apostle . Being under grace , if wee doe 〈◊〉 use our reasoning , and use faith , and exercise the grace we have given us , wee cannot be in thrall to corruptions . Wee shall have remainders to trouble us : put not to 〈◊〉 , and reigne , and domineere . For sinne 〈◊〉 beares ●way , but when wee betray our selves , and either beleeve not what Christ hath done for us , or else exercise not our faith . A Christian is never overtaken basely , but when hee neglects his priviledges , and prerogatives , and doth not stirre up the grace of God in him . Learne this then , when we are troubled with any thing , set Law against Law ; set the Law of the Spirit of life in Christ , against all oppositions whatsoever , and let the temptation ●●e where it will : let it lie in justificati●● , as when wee are tempted by Satan to despaire for sinnes , 1 for great sinnes , oh but then consider the Law of the Spirit of life in Christ , hath freed me from the law of sinne , and of death . Christ was made sinne , to free me ●rom sinne . Consider that Christ was God-man , hee satisfied divine Justice , the blood of Christ cleanseth us from all sinne , though they be as red as crimson . Thus set Christ against our sinnes in justification , when the guilt of them ●●oubles our soules . 2 And so likewise , when wee are set on by base lusts , set against them the power of Christ in sanctification . What 〈◊〉 I now ? a member of Christ , one that professeth my selfe to be an heire of heaven : there is a Spirit of life in Christ my head , there is a Law of the Spirit of life in Christ ; that is , there is a commanding power in his Spirit , and that Spirit of his is not onely in the head , but in the members . If I goe to him for grace , I may have grace , answerable to the grace that is in him ; grace that will strengthen me with his power : be strong in the Lord and in the power of his might , Ephes. 6. and in Christ I can doe all things , by his Spirit , though in my selfe I can doe nothing . 3 And so in deadnesse , and desolation of Spirit , when the soule is cast downe with discomfort ; let us thinke with our selves , the Spirit of life in Christ , is a quickening Spirit , if I can beleeve in Christ , he hath freed me from the guilt of sinne , and hee hath by his Spirit , given me some little inlargement from the dominion of my corruptions , why should I be cast downe ? I am an heire of heaven ; ere long Satan shall be trodden under my feet ; ere long I shall be free from the spirituall combate , and conflict with sinne , that I am now encountred with ; therefore I will comfort my selfe , I will not be cast downe overmuch . 4 In the houre of death , let us make use of this freedome of the Spirit of life in Christ Iesus from the law of sinne , and death . When the time comes , that there must be a separation of soule , and body ; oh let us thinke with our selves ; Now I must dye , yet Christ hath dyed , and I must dye in conformity to my head , and here is my comfort : the Law of the Spirit of life , hath freed me from the law of death , it hath freed me from spirituall , and eternall death . So that now through Christ , death is become friendly to me ; death now is not the death of me , but death will be the death of my misery , the death of my sinnes , it will be the death of my corruptions , death now will be the death of all that before troubled me : but death will be my birth day , in regard of happinesse ; Better is the day of death , then the day of birth . When a man comes into this life , he comes into misery ; but when he dies , hee goes out of misery , and comes to happinesse ; so that indeed , wee never live till we dye , wee never live eternally , and happily till then : for then wee are freed from all misery , and sinne . Blessed are they that dye in the Lord , they rest from their labours ; they rest from the labours of toyle , and misery , they rest from the labours of sinne ; from all labours whatsoever . Blessed are they that dye in the Lord , and of all times then blessed ; more blessed then before , they rest from their labours , and then begins their happinesse , that shall never end . So you see what comfort a Christians soule sprinkled with the blood of Christ , may have if , it goe to God in Christ , and begge of Christ to be set at liberty , from all enemies , to serve God in holines and righteousnesse . I speake too meanely , when I say , the Law of the Spirit of life , hath f●●ed us from 〈◊〉 ▪ and death : this is not all ▪ the Spirit of life , not onely frees us from ill , but advanceth us to the contrary good in every thing , wherein this freedome is . For we are not onely called out of misery , but to a Kingdome ▪ wee are not onely freed from sinne , but intitled to heaven , in justification : and in sanctification , we are not onely freed from corruption , but inabled by the holy Spirit of liberty , to run the wayes of Gods Commandements , and make them voluntary , to serve God chearefully zealous of good workes ; wee are not onely freed from the command , and condemnation of sinne , and ●he rigour of the Law ▪ but we have contrary dispositions , ready , and willing , and voluntary dispositions wrought by the Spirit of Christ , to every thing th●●●s good . And so wee are not onely free from death and misery , ( for so things without life are , they suffer no misery ) but wee are partakers of everlasting life , and glory , the liberty of glory . Gods benefits are compleat , that is , not onely priuative , freeing us from ill ; but positive , implying all good : because God will shew himselfe a God : he will doe good things as a God , fully . For the Law of the Spirit of life , not onely frees us from the law of sinne , and of death : but writes the Law of God in our hearts : he not onely frees us from the law of death ; but advance us to everlasting life , to the glorious life we have in heaven , to live for ever with the Lord : o● happy condition of a Christian ! if wee could know our happinesse . Let us often meditate deepely of Christ , and of our selves in him , let us see all our ill in him ; and all our good in him : see death overcome , and sinne overcome by his death , hee being made a curse for us : see the Law overcome , hee being made under the Law for us : when the wrath of God vexeth , and terrifieth us , see it upon him ; Hee sweat water and blood in the Garden . It made him crie out , My God , my God , why ●ast thou forsaken me ? See all that may trouble us in him , as our Surety . And all the good wee hope for , see it in Christ first : whatsoever he hath in his naturall body , it is for his mysticall body ; for hee gave his naturall body for his mysticall . God , in the world to humble us , exerciseth us with troubles and calami●ies , as he did Christ : wee must be conformable to our he●d : but consider the poyson , and sting of all ills wee need to fea●e , is swallowed up ▪ and taken away by Christ. And as I said , let us see all our good in him , wee are sonnes in him ▪ raysed 〈◊〉 him , blessed in him , set in heavenly places with him , and shall be follow-heires , and Kings with him ; for wee are his members ; his Spouse , the wife shall enjoy the same condition as the husband , whatsoever hee hath she shall have . What a comfortable estate is this I we can feare no ill , nor want no good ; whatsoever hee hath , it is for us : hee was borne for us : hee dyed for us , hee is gone to heaven for us , for us , and our good , hee did , and suffered all these things . We cannot exercise our thoughts too much in these meditations . The Lords Supper is a Sacrament of union and communion , hence it hath its name ; and by receiving the Sacrament our Communion , and union with Christ , is strengthned . What a comfort then is it to thinke , if I have fellowship with Christ , it is sealed by the Sacrament ? when I take the Bread , and Wine , at the same time I have communion with the Body , and Blood of Christ shed for my sinnes ; and as Christ himselfe , was freed from my sinnes , imputed to him , and by his Resurrection declared that hee was freed : so surely shall I be freed from my sinnes . So that this Communion , taking the Bread and Wine , it seales to us our Communion , and fellowship with Christ , and thereupon our freedome from sinne , and from the Law , and sets us in a blessed , and happy estate . Wee should labour therefore , by all meanes to strengthen our union , and Communion with Christ ; and amongst the rest , reverently and carefully , attend upon this blessed Ordinance of God : for the body of Christ broken , doth quicken us ; because it is the body of the Sonne of God. My flesh is meate indeed , and my blood is drinke indeed : and hee calls his body broken , the bread of life , Why ? because it was the body of the Sonne of God , who is life , Iob 6. All life comes from God. Now Christ taking our nature upon him , his death is a quickning death : and by reason of the union with the divine nature , now , it is the body of God broken , and the blood of God shed for us , ( there is our comfort , ) and hee was declared to be so by his Resurrection , that declared that he was God , and that hee was freed from our sinnes . Powerfull must that Saviour needs be , that was so strong in his very death , when his very body was broken , and his blood let out : then hee did worke the foundation of all comfort : for then hee satisfied the wrath of God. Christ was strongest when hee was weakest . The Resurrection was but a declaration of the worth of that hee had done . ) Now , in the Sacrament wee have Communion with Christ dying , especially , as his body is broken , and his blood shed : for that is the foundation of all comfort by his Resurrection . And because the Spirit of life was in Christ , and did quicken his body while hee was alive , and was a Spirit of life , even when hee dyed , and gave worth , and excellency to his death : therefore , when wee take the Communion , wee ought not to meditate meerely of the death of Christ , as his blood was shed , and his body broken : but of the death of such a person , as had the Spirit of life in him , as was God and man : and so set the excellency of his person , against all temptations whatsoever . Set the excellency of Christ so abased , his body broken , and his blood shed , against all temptations , if it be the greatest ; the wrath of God upon the conscience ; yet when conscience thinkes this , God the party offended , gave his owne Sonne to be Incarnate , and the Spirit of life in him , did quicken mans nature , and in that nature , did die for satisfaction : now , God will be satisfied by the death of such a Surety , as his owne Sonne : so that the excellency of the Person , having the Seale of God upon him ( For him hath God the Father sealed ) doth wondrously satisfie conscience in all temptations whatsoever . What need a man feare death and damnation , and the miseries of this life , and Satan ? what are all ? if God be appeased and reconciled in Christ , then a man hath comfort , and may thinke of all other enemies , as conquered enemies . Now we cannot thinke of the death of Christ , who was a quickening Spirit : but wee must thinke of the death of an excellent person , that gave worth to his death , to be a satisfactory death for us . Therefore let us receive the Communion with comfort , that as verily as Christ is mine , so his quickening Spirit is communicated to me , and whatsoever he hath is mine : If I have the field , I have the Pearle in it , his obedience , his victory over death , his Sonship is mine , his sitting in heaven is for me , he sits there to rule me , while I am on earth , and to take me up to himselfe when I am dead , all is for me : when wee have Communion with Christ , wee have communion with all : Therefore the Spirit of life in Christ Iesus ( when I am one with him , it quickens m● ) and frees me from the law of sinne and death . FINIS . SAINT PAULS CHALLENGE . In one Sermon . By The late learned and reverend Divine , RICH. SIBBS : Doctor in Divinitie , Mr of Katherine Hall in Cambridge , and sometimes Preacher at GRAYES-INNE . PSAL. 27.3 . Though an Host should encampe against me , my heart shall not feare ; though warre should rise against me , In this will I be confident . LONDON , Printed by E. P. for Nicholas Bourne , and Rapha Harford , 1638. SAINT PAVLS CHALLENGE . ROM . 8.30 . What shall wee then say to these things ? If God be for us , who can be against us ? THE words are a glorious conclusion , and triumph of faith : the conclusion upon all the former particulars in the Chapter , and the foundation of all the comforts that follow after , to the end of the Chapter . They are as the center of the Chapter : all the beames of heavenly comfort in this divine Chapter , they meete as it were in one , in this short clause , What shall we say then to these things , &c. In the words briefly , there is , first a question , What shall we say to these things ? And then a triumph , If God be with us , who can be against us ? It is a question answered with another question , What shall wee say to these things ? He answers it with another question , If God be with us , who can be against us ? What shall we say to these things ? To these things before mentioned : If w●e be in Christ , there is no condemnation to us : if wee be led by the Spirit ; if we be heires of heaven , and fellow heires with Christ , if we suffer with him , if we have the spirit of prayer to helpe our infirmities in the worst conditions , if all creatures groane with us , and if all worke for our good ; if God from all eternity hath written our names in heaven by election , and separated us from the rest of the world in vocation , and hath sanctified , and justified us , and will after glorifie us ; what shall wee say to these things ? The heart of man is full of doubtings , and misgiving , full of thoughts , According to the multitude of my thoughts , thy comforts refreshed my soule , a multitude of thoughts , and a multitude of comforts ; there is comfort after comfort , because there are thoughts after thoughts , and surmises after surmises . There is no wast comfort set down in this Chapter ; and when he hath set down all , he comes , and concludes in a triumphant manner , What shall wee say to these things ? He propounds the quaere to himselfe , he catechiseth his own heart , and others , if these things be so , what can be sayd against them ? Surely the unbeleeving , doubting , darke , rebellious heart of man , hath many things to say against divine truths , for though divine truths be lighter then the Sunne , and there is no greater evidence of any thing in the world ; yet they find no place in the unbeleeving heart . Let God say what he will , the doubting heart is ready to gain-say it : but these truths are so pregnant and cleare , that it is a wonder , that any thing should be said against them , What shall we say to th●se things ? Againe he meanes , 2 what comfort can you have more ? what can you desire more ? what can be said more ? what use will you make of all that hath beene said ? what will you sucke out of it ? If all this be true that hath beene spoken before ; that a Christian is so elevated above the common condition : if God love him from everlasting in election , and to everlasting in glorification ; if in the middle time , all shall worke for the best ; what comfort can the heart of man desire more ? and what use can you make of this for courage , and for comfort for the time to come ? these things are implyed in this question , What shall we say to these things ? It is good , often to propound quaeres and demands to our owne hearts , when we read or heare divine truths , to aske our owne hearts , you have heard these things , what say you to them ? For whatsoever God saith in his Word , will doe us no good , till we speake to our owne hearts , and be convinced of it , and say it is so : therefore wee should say to our selves , here are many comforts , and duties pressed ; but what sayest thou to it , my heart , dost thou not stand out against comforts , and advice ? It is no matter what God saith , unlesse he over-power the unbeleeving heart , to say , what shall I say to these things ? shall I not agree with God , and his Spirit , and his comforts ? shall they be best in regard of an unbeleeving heart ? o● , no ; Therefore let our care be , to store them in the treasury of our memory , which should be like the pot of Mannah , to containe heavenly comforts : let us treasure up all the truths we can , all will be little enough , when we shall need comfort . But when we have them in our memory , let us aske our selves , are these things so , or no ? If they be so , beleeve them , if they be not so , then let us give liberty to our selves , and away with hearing , and reading , &c. If they be so , for shame let me yeeld to them . Let us aske these questions with some fruit , let us deale thus with our owne hearts , often call them to account , whether ●●beleeve or no ; for wee have such a faculty , ●nd power , we can reflect upon our selves . And we ought to desire of the Spirit of God ▪ to teach our hearts , to reflect upon them selves , to examine whether wee know , and if wee know , whether we beleeve , and what use wee make of these things , and why we should live thus ; doth this life , and course of mine , agree with these principles ? The best of us all are tardy this way ; therefore let not that part , without making some use of it . But I proceed to that , I will more dwell on . If God befor 〈◊〉 , who can be against us ? Here is first a ground layd , and then a comfort built upon it . The ground that is layd , is ▪ If God be with us ? when he saith ; If God be with us ? he doth not put the case , but layes it as a ground ; If God be with us ? as indeed he is with all his , in electing them , in calling them , in working all for their good , in glorifying them after , &c. If God be with us , as he is , then this comfort is built upon this ground , Who shall , or can be against us ? For the first , the ground that is laid , is that , God is with his children . I●de●d hee is with the whole world , hee is every where : but he is with ●is Ch●rch , and children , in 〈…〉 . The soule in●pred in the whole body , but it is in the braine ●fter another 〈…〉 it understands , and 〈…〉 he is not every where comfo●ting , and directing , and sanctifying , nor every where giving a sweet and blessed issue . So , beside● the generall respect , that will not now stand on : God is with us , that 〈◊〉 his , in a more pec●liar manner , in all his sweet Attributes : in his wisedome , to direct us , with his power , to assist , and strengthen us ; by his grade , and love , to comfort us ; and hee is with us , in all our perplexities to stay our soules : hee is with us by his sweet , and gracious mercy , to feed 〈◊〉 with hidden Mannah , with secret comforts in the middest of discomforts : when there is no comfort else with us , then God is with us . And then he is with us , in the issue of all that a godly man takes in hand in his name , hee is with him in all crosses , to direct and tu●●e them to his best good : All things worke for the best , to them that love God. He is with them , in all his sweet relations , as a gracious Father in Covenant , as a Husband . He is with them in those sweet comparisons , as a Hen , as an Eagle , to carry them on his wings , above all dangers , as hee carryed the Israelites in the wildernesse . He is with them in all comfortable relations . Therefore God , in the Scriptures borrowes 〈◊〉 from every thing th●● is comfortable : He is with them as a Rocke to build on , as a Shield to defend them : in the time of heate and persecution , he is a shaddow , to keepe them from the heate , hee is with them as a light . Christ is our life in death , our light in darkenesse , our righteousnesse in sinfulnesse , and guilt , our holinesse in impurity , our redemption in all our miseries . There is somewhat of God in every creature , therefore God takes names from his owne creatures : because there is some strength or comfort in them . God gives himselfe variety of names , as there are variety of our distresses . Are we in misery ? God is a Rock , a Shield , a Tower of defence , a Buckler : hee is all that can be said for comfort . He is with us in his Attributes , and sweet relations , and all sweet termes , that may support our faith ; that whatsoever wee see comfortable in the creature , we may rise more comfortably to God , and say , God is my Rocke , and Shield , and my light , and defence . And then God is with us in every condition , and in every place whatsoever ; hee is not onely a God of the mountaines , and not of the valleyes , or a God of the valleyes , and not of the mountaines ; as those foolish people thought ; but he is in all places , and at all times with his . If they be in prison , hee goes with them : Act. 16. He made the prison , a kind of Paradise ▪ a heaven . If they be banished into other Countries , he goes with them : I will goe with thee oh Jacob , into Egypt , and bring thee backe againe . If they be in death , he is with us to death , and in death : In the valley of the shadow of death , thou art with ●e : at all times whatsoever , and in all conditions , God is with us . In all our affaires whatsoever , God is with us : Feare not Josua : Feare not Moses : what was the ground of their comfort ? I will be with thee . Hee was with Saint Paul in all conditions , therefore hee bids him feare not . So our blessed Sa●iour , the head of all , in Act. 10.38 . in the speech of Peter to Cornelius , hee did all things well , for God was with him : you see how God is with his children . What is the ground , that the great and holy , and pure God , blessed for ever , should be with such sinfull and wretched creatures as we are ; that hee should not onely be with us , and about us , and compasse us as a shield , but be in us ? The ground of all , is his free love in Christ , Christ was God with us first . God that hee might be with us , ordained that Chris● should be God with us , Emmanuel , that hee , should take our nature into unity of person with himselfe . Christ being God with us , ( that he might satisfie the just wrath of God fo● our sinnes , and so reconcile God , and us together , ) he hath made God and us friends : so that this , that God is with us , it is grounded upon an excellent , and sound bot●om● , upon the Incarnation of our blessed Saviour , that for this very end , that God might be with us , was God with us , that is , he was God and man , to bring God and man together , he was God and man in one , to bring God and man , that were at contrary termes , to termes of reconciliation : to recollect and bring us backe againe to God , from whence we fell . So the reason why God the Father , Sonne , and Holy-Ghost , are with us ; it is because Christ , the second Person , God and man , is with us : or else there could be no such sweet termes as these are : you see how it is founded . Christ took our nature , and advanced and inriched it . Now , hee having taken our nature , and our persons to be one with him , how neere are Christ and we together ? There is one common spirit in him and us , one common Father , I goe to my Father and your Father , to my God and your God. There is one common Kingdome , and inheritance , wee are fellow-heires with him : oh how neere is Christ to us ! our soules are not so neere our bodies , as Christ is to us , and God in Christ. So you see this , that God is with us ; it is founded upon an excellent , wonderfull , comfortable mysterie . This I suppose is cleare , therefore I come to that I intend further to enlarge , that is , the comfort built upon this ground , If God be with us , Who shall be against us ? One would think this a strange question , for a Christian no sooner comes to be one with Christ , and so to be reconciled to God , but he hath against him all the powers of hell , and then he hath the whole world against him presently , Satans Kingdome : and then hee hath an enemy that is worst of all , ( that stirres up strife and rebellion , and contention , even in his owne heart ) his owne flesh . So that we may say , who is not against a Christian ? If God be with us , all else but God , will side against us . There are two grand sides in the world , to which all belong : there is Gods side , and those that are his ; and there is another side , that is , Satans , and those that are his ; two Kingdomes , two seeds , two contrary dispositions , that pursue one another , till all the one be in hell : Satan and all his seed together , the Devill , and all that fight under his banner , that are led with his malignant , poyson-full spirit ; though it may be they cannot doe more hurt or doe not out of politicke respects ; though they have poyson-full hearts : yet these never leave contending till they be in hell : and the other never leave , till they be in heaven together . Christ makes it his prayer , My will is , that where I am , they may be also , and his will must be performed : so that he need not aske the question , If God be with us , who shall be against us ? there will be enow against us . It is true ; but in what sense are they against us , and how farre are they against us ? They are thus farre against us in their wit , in their plots , and policies ; in their wills they would devoure all , if they could : they are against us in their indeavours , they doe what they can against the Church and people of God. They are against us in their prevailing likewise : their indeavours are not idle , but prevayle very farre over Gods people , even to insolency : Where is now their God ? as it is oft in the Psalmes ; and to the dejection of Gods people : The Lord hath forsaken me ; The Lord hath forgotten me . Gods people are brought very low , to the pits brinke , the pit almost shuts her mouth upon them . So you see they are against them many wayes . God gives a great length to their tether . And many reasons God hath to let them prevaile , both to draw out their malice the more ; and then to shew his people their corruptions the more ; and then to exercise their graces in wayting ; and for the just confusion of their enemies at the latter end : and for the sweet comfort of his children at the end , ( when God sees the fittest time to meet with the enemies ) that they might have sweet experience of Gods seasonable care , how ever God put off a long time for some respects : so you see they may prevayle , a long time . Yet who can be against us in this sense ; that is , to prevayle altogether ? who shall be against us , so farre as to have their will in the issue ? They prevayle a great way : what doe they intend ? not to prevayle over the persons of Gods Church and people , but the cause which in spite of Satan , and his instruments , and all must stand invincible to the end of the world . 1 They intend likewise , to prevayle over the courage of Gods people , that they cannot neither : for Saint Paul saith after in this Chapter , In all these things we are more then conquerours ▪ that is , abundant conquerours ▪ a strange high terme . 2 But in some sense , we are more then conquerours : for if we consider what weake persons Gods children are ; what strong enemies they have , and what weake meanes they prevayle with in the sight of the world , to flesh and blood , that such persons , should prevayle over such enemies , by such weake meanes as they doe , in this respect , they are more then conquerours . So he may say , Who can be against us ? that is , to have their wills , to overthrow the cause of Christ , and the courage of Gods children ; they may prevayle in this , or that particular , but at the last , all their plots , and counsels , shall proove abortive , and bring forth a lie . All is but to magnifie Gods power the more , in letting them goe so farre : and then to dash all their molds , and plots . Gods children , they have the Devill and all his company , the world , and the flesh : but there is God the Father , Sonne , and Holy-Ghost , for them , the blessed Trinity , that are able to blow away the other three , and all the strength , and support they have whatsoever . Who shall be against us ? It is not a question of doubting , or inquisition to learne any thing ; but it is a question of triumph : he doth ( as it were ) cast a bancke , and bid defiance to all enemies whatsoever : Who shall be against us ? Let them stand out , Satan , and the world , and all Satans supports , let them doe their worst . There is a strange confidence which is seated in the hearts of Gods children that they dare , thus dare hell , and earth , and all infernall powers , they set God so high in their hearts , that they dare say with a spirit of confidence , Who shall be against us ? The meaning is , not , who shall be against us , to take away our lives or liberties , &c. As the speech is , they may kill us , but they cannot hurt us : the worst they can doe is to send us to heaven , and make us partakers of that we desire most . First wee desire that God will be with us here ; and secondly , that we may be with God in heaven : they make Gods children partakers of their desires , by killing of them . Let Tyrants , and all persons , that have a malignant disposition to the Church of God , and are armed with power , let them doe their worst , the cause must stand impregnable ; Christ will have a Church , and Kingdome in the world , and their spirits will be impregnable against them : they may kill them , but they cannot hurt them ; they may kill them , but they cannot kill their courage . As we see in the Martyres , there was the Spirit of God in them , above all the dealings of of the persecutors : there was a fire of Gods Spirit in them , above all outward fire whatsoever . You see it must be taken for granted , that the Church of God , and every particular Christian , hath many enemies against them , as it is , Psal. 129. From my youth up ( saith the Church ) they have fought against me , but they have not prevayled . From my youth up , from Abel , to the last Saint that shall be in the world , there will be alway some against Gods people : yet their comfort is that none shall be against them to prevaile , either over the Spirit of God in them , or over the cause that they manage . First of all you see then , that the state of a Christian in this world is an impregnable state , and a glorious condition . Here is glory upon glory , from this clause to the end of the Chapter . If God be with us , who shall be against us ? If God gave his Sonne for us , shall hee not with him give us al things else ? there is another glorious speech . Who shall lay any thing to the charge of Gods people ? another glorious triumphant speech , another glorious speech , Who shall separate us from the love of God founded in Christ ? Hee loves Christ first , and us in Christ as members , and as he loves him eternally , so he loves us eternally too . Therefore you see every way the state of a Christian is a glorious condition , Who can be against us ? You see the state of Gods people , it is an impregnable and glorious condition . Then , by this meanes , those that are strange Paradoxes to flesh and blood , yet they agree in a Christian. He is never alone ; when hee is alone , God is with him , the Father , Son , and Holy-Ghost , are with him , Angels are with him , God is not only with him , but his guard is with him , and Gods Spirit is with him , and in him victoriously both in grace , and comfort . Christ saith to his Disciples , when they thought to leave him alone : saith hee , you cannot leave me alone , My Father is with me : and Saint Paul towards his latter end , that had deserved so well of the Christian world , All forsooke me ( saith he ) but the Lord forsooke me not , but delivered me out of the mouth of the Lion. So a Christian is not alone , hee is not left to the mercy of his enemies ; but God is with him , and who shall be against him to prevayle over him ? Againe though a Christian be a worme , a person trampled upon : for so the Church is the most afflicted part of man-kind : yet Feare not thou worme Jacob. The world accounts them as wormes , and they account themselves so , they are trodden on as wormes ; they are wormes upon earth , yet they have a glorious head in heaven , and a glorious guard about them , strange things agree in a Christian : therefore let us not stumble , though wee see not these things presently , the life of a Christian is a mysterie . Againe , hence we see that a Christian profession ; to be a sound Christian , to have true faith in Christ , to be one with Christ , and to be taken out of the state of nature , this condition and the happinesse of it , it hath the strongest foundation of any life in the world . Christianity is founded upon the strongest and the greatest reasons that can bee : Faith stands with the greatest reason , that a thing can doe . Why ? The comfort of a Christian is that he hath no enemy that shall prevaile over him , and what is the ground of that ? God is with him , God the Father , Son , and Holy Ghost : Faith is that that layes hold upon that presence and promise , and covenant of God , and is not faith well bottomed ? A Christian that carries himselfe valiantly and couragiously , is not his course grounded on sound reason ? Is not God with him ? God the Father , is his father ; God the Son is his Redeemer ; God the Holy Ghost , is his Comforter . There is no other men that have strong reason for their course , for that choise that they make of their Religion and of their wayes , they prove but fooles in the conclusion : onely the sound Christian that by the Spirit of God hath his eyes open to see the cursed estate he is in by nature , and what it is to be in Christ , and by a Spirit of faith is made one with Christ , hee is the truely wise man in his faith and affiance , that the world mockes at , that hee hath no common supports in the world , which hee cares not for , if God be on his side , hee cares not what man can doe against him , as it is Psal. 118. you see on what ground it is founded : God is with him , and none can be against him . Let us labour to lay up these principles , wee worke according as our principles are : Principles are the foundation of all conclusions that arise from them . As our grounds are , so are we in our faith , and working , and grace , and comfort , every way : if wee have rotten principles , if the grounds of our comfort bee rotten , our course will be rotten , and uncomfortable in the conclusion . Let us build upon the Rocke , to be well bottomed , and founded , that our principles and grounds bee strong , and that they be so to us ; for what if God be with his , if he be not so to us ? Let us labour to lay up sound grounds . Grounds have influence into the whole course of our lives ; this one Text hath influence into all the parts of our lives , in doing , in suffering , in all conditions . I know not a more pregnant fruitfull principle in the Scripture than this , If God be with us , who can be against us ? It is like a pearle , little in quantity , few in words ; but strong in sence , large in the fruit that issues from it . Therefore as wee may carry pearles or precious things wheresoever we go , because there is a great deale of worth in them , and they be small in quantity : so wee may carry this principle with us , let us bee sure to lay it up , and make use of it . There be these two , That there is a God , and that God is with his children , and so with his children , that hee will subvert and overthrow all their enemies , and all their plots and endevours ; a principle of wonderfull comfort . If this principle be well layd , it is a ground of a Christians courage , in all conditions whatsoever : it is no matter how many enemies he hath ; for as Cyprian saith , Non potest seculum , &c. the world cannot hurt him , that in the world hath God for his protectour : for the Divell hee is crushed already , though hee keepe adoe , and stirre up stormes , he perisheth in the waves ( as he saith ) hee hurts himselfe more than any body else , hee increaseth his owne torment , and so doe all his children : The flesh likewise it busles against the Spirit , but it looseth , and the spirit gaines upon every ●oyle : why ? here is the principle , God is with us , there is no power can resist God ; for then God should withstand himselfe : the power that the creature hath , it is but a borrowed power ; and if by a borrowed power it should withstand Gods purpose , God must be against himselfe , his Kingdome must bee divided , which is a contradiction . Therefore this is the ground of the courage of a Christian in all conditions . What is the reason that the Scripture hath that phrase so often , Feare not , I am with thee ; as to Paul , and Ioshua , and the rest ? because it is the ground of all courage . We see weaker creatures than man , a Dogge in the sight of his master , hee will fight couragiously , because he hath a superiour nature by him , that he thinkes will backe him : And shall not a Christian when he hath layd up this principle , that God is with him , God incarnate , God in his nature , when he is a member of God ( as it were ) of that person that is God , shall he not be couragious when he hath him to looke upon him , and to backe him ? And if God be with us , hee is not so with us as to neglect us , he is so with us , as he hath interest in the cause we have , and in our persons , hee is with us as one with us , nay as in us by his Spirit , and whosoever toucheth us toucheth the apple of his eye . Saul , Saul , why persecutest thou me ? Here is ground of courage in whatsoever may befall us , to stand it out in all conditions whatsoever . Nothing can sever Christ and a Christian : this bodie will never be beheaded : Christ will never bee separated from his body , hee will not loose the poorest member he hath . You see it is the duty of a Christian to be couragious , and undaunted in the cause of God , and from this ground , because God is with him , and who can be against him ? Let all the world bee against God , and against the cause that a Christian professeth , they doe but kicke against the prickes , they dash against a rocke , as the waves that breake themselves , they doe not hurt the rock a whit , they doe but cast stones upward that fall upon their heads againe . Therefore it is a desperate cause that malicious spirits manage , who have more parts then grace , and arme themselves and their wits to hurt the people and Church of God , and slander his cause , and doe all the hurt they can . It is a ground likewise of encouragement in our callings ; when God calls us to any thing in our places , that is good , hee will be with us : therefore in our places and standing , let us doe that that belongs to us ; let us not feare that we shall want that which is necessary , or miscarry any way . When Moses pretended he ●ould not speake , Who gives a mouth , saith God to him ? Therefore let us take courage , not onely in suffering , and opposition , but in our places and standings . God will bee with us , hee gives his Angels charge , to keepe us in our wayes , wee have a guard over us . Here is a ground likewise of all contentment in any condition in the world , what can be sufficient to him , that God cannot suffice ? God All-sufficient is with thee , thou canst want nothing that is for thy good ; thou maist want this and that , but it is for thy good that thou wantest it , Those that feare God , shall want nothing that is good : It is a ground of all contentment , God is with them , to fill their souls to the utmost . He is made for the soule , and the soule for him : for our end is to have communion with God in Iesus Christ here , and everlastingly in Heaven ; God is fitted for us , and we for him . Here is fresh comfort for the soule alway , hee can fill up every corner of the soule , he is larger than our soules . Therefore let us be content , in what condition soever we are in , God is with us ; therefore , let the peace of God which passeth all understanding guard our hearts : even from this very ground and conclusion , God is with us , who can be against us ? Let Moses be cast into a basket of Bul-rushes , if God be with him , hee shall not be drowned : Let Daniel bee cast into the Den , if God bee with him , God will come between the Lyons teeth and him : Let the three blessed men be cast into the fiery Furnace , a fourth shall bee with them , and keepe them from the hurt of the flame ▪ Let God be with Noah , hee shall swim upon the waters , and the greater the waters the more safe hee , and the neerer to heaven : Let God be with us , and we may be content with any condition whatsoever . Againe , let us not be over much discouraged with our infirmities and corruptions ; If God be with us , who can be against us ? Our corruptions are against us , and they are worse to me than the Devill , and all enemies , saith a poore Christian. Indeed they are , for the devill hath no advantage against us , but by our corruptions : but if thou account thy corruptions thine enemies , they are Gods enemies , and Christs enemies , as well as thine , hee will be with thee , and thy corruptions shall more and more be wasted ; for the flesh shall fall before the spirit , this Dagon shall fall before this blessed Arke ; stronger is hee that is in us , than he that is in the world . The Spirit of God is stronger in us , than corruption in us , or the world without us ; it ministers stronger grounds of comfort than all other can doe of discomfort . If you bee under the spirit and under grace , sinne shall not have dominion over you : It may be in you , but it shall not have dominion , because yee are under the covenant of grace . Therefore though corruption be in us , for our exercise and humiliation , yet it shall not be against us , to abridge us of comfort ; they serve to drive us neerer to God. Let none be discouraged , Christ came to destroy the workes of the Devill ; therefore hee came to destroy sinne in us , which is the work of the Devill , hee came to take away , not only the guilt , but the very being of sinne , as he will at last : for if God and Christ be with us , who shall be against us ? But it may be objected by some : But I finde not God with me . It is true , sometimes God hides himselfe , Thou art a God that hidest thy selfe ; hee seemes as a stranger in his owne Church , to be as a way-faring man , as the Prophet saith ; he takes no notice of his Church and their afflictions , hee seemes not to take them to heart , nor to pitty his Church . Oh! but this is but for a time , and for tryall , Can a mother forget her childe ? Isai. 49. Put case she should , yet will not I forget thee . God hides himselfe but a while , to try the graces of his children , and to give way to the enemies , to let his children to see their corruptions , & his wise dispensation . And these desertions wee must be acquainted with . God seemes to be away from his children , yet he is with them , and supports them with invisible strength . Hee seemes to bee with wicked men in prospering them in the world , that they have al at their wil in outward things , yet he is farre from them ; hee withdrawes himselfe in spirituall things , they have no grace , no sound inward comfort . And he seemes opposite to his children , hee leaves them outwardly , in regard of assistance , and friends : but they have an invisible inward presence of the spirit , to support and strengthen them ; therefore measure not des●ertions , Gods being , or not being with us by outward respects : for so he is with the enemies of the Church oft-times , and not with his children : But hee is with his in the sweetest manner , supporting of them when they are in darkenesse , and see no light of Gods ▪ countenance ; yet they have so much light , though they thinke they see it not , as makes them trust in God , Let him that is in darknesse and sees no light , trust in the name of God. Therefore , as I said , it is a principle pregnant for comfort , and use : if God be with us , he is with us in life and death ; for whom he loves , he loves everlastingly , from everlasting to everlasting . If this be so , what shall wee doe to God againe ? what is the best evidence to know that God is with us ? There is a relation betweene God and his , he is so with them , as that they are with him likewise in all passages . Doth he chuse them ? they in time chuse him , 1 Whom have I in heaven but thee ? and there is none in earth that I desire in comparison of thee . Doth hee call them ? they answer . Doth hee justifie and free them from their sinnes , they make that answer of faith that Peter speakes of , I doe beleeve , Lord help my unbeliefe ; they have faith to lay hold upon the forgivenesse . And likewise , if God be with them , 2 they can delight in Gods presence : Can God delight to bee present with them that have not grace to delight in him ? Gods children maintaine their communion with him in all the sanctified meanes they can , they are afraid to breake with God. Therefore those that to please and give content to others , and for base ends will displease their God , it is a heavie signe that God as yet hath not shewed himselfe in his gracious mercy in Christ Iesus to them . If God be with us , wee will be of his side , and his enemies shall be our enemies , 3 and his friends our friends . Hee that claimes this , that God is with him , he will say , I will bee with God , and for God. God hath two things in the world that wee must have a care of , his Church , and his cause ; take them out of the world , the world is but a hell upon earth , a company of miscreants , prophane , godless● , impudent , poysonfull creatures ; take away the cause of God , Religion , and the people that are begotten by Religion , and what is the rest of mankind ? The world would not stand ( but be all upon heapes ) for a company of sinfull wretches that will have their wills : but it is for the Church , and people of God , that the world stands . Now hee that hath God with him , and he is in termes with God , that they are friends ( as Abraham was the friend of God ) he will side with God and Religion , Gods cause shall bee his cause , and Gods people his people , hee will cleave to Gods side as the safest ; if hee may have never so much pr●ferment in the world , hee will not joyne with Antichrist ▪ hee will not betray the cause of Religion , if hee might have a world for it : Why ? because he knows if God be with him , who can be against him ? God hath given us understanding , and grace , to maintaine friendship with him , to ha●e common friends , and common enemies : Therefo●e if we stand not for God , let us never talke of Gods presence with us . Hee ▪ will bee present to confound us ▪ to overthrow us , and pursue us to Hell , but not graciously present , without wee labour to maintaine the cause of Religion as farre as wee may . God is with us , if ●●e be with him , 2 Chron. 15. if wee be with God to take his part , hee will be with us to protect and defend us ▪ to guide and comfort us , and to give issue to all our affaires : Not that our being with him , is the prime cause of his being with us , but it is an evidence to know whether hee be with us ( as wee make profession ) when as farre as our callings will suffer , wee be with him , and maintaine his cause . Againe , 4 If wee would know whether we be with God , and hee with us , aske conscience whether it bee with thee , for conscience is Gods Vicar . Is conscience with thee , dost thou not sinne against conscience ? What conscience saith , God saith ; and what it forbids , God forbids , especially when it is enlightned by the word ; doth conscience speak peace to thee from the Word ? then thou art with God , and God is with thee . Especially in the great point of justification , doth conscience speak peace to thee in the blood of Christ ? is thy heart sprinkled with it ; that it is not as the blood of Abel that cries for vengeance ? ha●t thou a spirit of faith , to beleeve that Christ shed his blood for thee in particular ▪ then thou art with God , and he with thee , because God hath sprinkled the blood of Christ upon thy heart . What course shall wee take to keep God comfortably with us ? Looke thou be in covenant with him , and not onely at large in covenant : but looke that continually upon all occasions thou renew thy covenant : 1 for sometimes Gods children may be in covenant , they may be his children ; yet because they renew not their covenant , especially after some breaches , God is not with them , so comfortably as hee would , to free them from their enemies ; as wee see in the case of the Benjamites , Gods people sometimes may have the worst , though they be in covenant because they have committed some sin , and have not renewed their peace and covenant with God. Therefore if we would make a comfortable use of this truth , that God is with us , and would finde him so in our affaires and businesse , let us renew our covenant upon all occasions , and our purpose to please God. And then looke to the cause wee take in hand , 2 and to our carriage in that cause , if our persons be good , be in covenant , and the cause good , and our conscience good , and our carriage sutable , then God will be with us . Let us make use of these principles , that we may bee in love with the comfortable secure condition of a Christian ; there is no state so glorious , so comfortable , so secure , and free from danger . If we were in heaven and should look downe below upon all snares , and dangers , what would we care for them ? Now if he be with us , and we with him , God is our habitation , we dwell in the secret of the Almighty , hee is our high Tower , The way of wisdome is on high , to escape the snares below . Therefore let us raise our soules as high as heaven , and God is , and set our selves where our hopes are , where our God is , and wee have set our selves in our Tower , that we have set God in our hearts , and set our selves in him ; then we may overlooke the devill , and men , and death , and danger and all . As a man that stands upon the top of a Rock , that is higher than all the waves , hee overlookes them , and sees them break themselves upon the Rocke : so when wee see God with us , and our selves with him , by a Spirit o● comfort , wee can overlooke all with a holy defiance , as the Apostle saith here , who can be against us ? what can separate us ? Oh! the excellent state of a Christian , when he is assured of his condition ! Who would not labour for assurance that yields this abundant comfort in all conditions ? A word of the occasion , for which I made choyse of this portion of Scripture : Here is a double fitnesse to the occasion , both at home and abroad , If God be with us , who can bee against us ? God was at home in 88. hee was with us in the Powder-Treason : Hee was with us in the great sicknesse to preserve us , and to give us our lives for a prey , hee hath beene with us . And wee ought not to forget this , but upon occasion of this great deliverance , to call all former deliverances to minde , nationall , and personall , to consider how often God hath given us our lives , and how oft he hath pre●erved us from death , and to take occasion to blesse God for all at once , and so to make some speciall use of these meetings . Then if we looke abroad , God hath beene with us in that he hath been with his Church ; for they , and wee , make but one body , that member that hath not a sympathy with the body , it is but a dead member : therefore if we be not affected with the presence of God , with the Armies abroad , wee are dead members . Wee may say , in regard of these outward deliverances , God hath beene with us , and none hath beene against us . If God had not been with us in the Powder-plot , where had wee beene ? Our lives would have beene made a prey , that that would have beene done , would have beene more then the blowing up of the Parliament ; they would have blowne up the Kingdome with the King , and Religion with religious persons , and the State with Statesmen : It would have brought a confusion of all , and have molded all after an Idolatrous Antichristian fashion , it would have overthrowne the State , and persons and all ; the issues would have been worse than the present thing : And therefore if God had not beene with us , as hee was graciously with us , what would have become of us ? as it is in Psal. 129. If God had not beene with us , they had made us a prey , and overwhelmed , and devoured us all , there had been no hope . Have not wee cause to blesse God , and to be thankefull ? therefore let us labour to doe it for our selves , and for our neighbours . How shall we shew our thankfulnesse to God ? not in outvvard manifestations onely , vvhich is laudable , and a good demonstration of the affections of people : but alas what is that ? wee must shew our thankfulnesse in loving that Religion that God hath so witnessed for , and defended so miraculously : Labour to love the truth , to entertaine it in the love of it , and to bring our hearts to a more perfect hatred of Popery ▪ For if wee waxe cold and indifferent , or oppose Gods cause , and undermine it , doe wee think that God would suffer this long , would hee not spue us out of his mouth ? ( with reverence I speake it . ) Though hee have defended us againe and againe , hee will be gone with his truth and religion : It came not alone , nor it will not goe alone ; if Religion goe , our peace , and prosperity , and the flourishing of our state ; all will goe . It is our Arke , if that goe away , our happinesse goes away , let us make much of Religion , that is the way to be thankfull . Againe , let us shew our thankfulnesse by giving and doing some good to the poore , by refreshing their bowels , that they may have occasion to blesse God. And for the time to come , let us trust in God , that God will bee with us , if wee bee with him ; and to sticke to him : who then shall bee against us ? Let the Devill , and Rome , and Hell , bee all against us , if God bee with us . Bellarmine goes about to prove Luther a false Prophet . Luther as hee was a couragious man , and had a great and mighty spirit of Faith , and prayer : so his expressions were sutable to his spirit : what saith he ? The cause that I defend , is Christs , and Gods cause , and all the world shall not stand against it , it shall prevaile ; if there be a counsell in earth , there is a counsell in heaven that will disappoint all . God laughes in Heaven at his enemies , and shall wee weepe ? And things are in a good way , if wee can goe on , and helpe the cause of God with our prayers , and faith that God will goe on ; and with our cheerefulnesse and joy , that God may delight to goe on with his owne cause . We may encourage our selves ; though perhaps wee shall not see the issue of these things , yet posterity shall see it . FINIS . THE CHVRCHES ECCHO , In one Sermon . By The late learned and reverend Divine , RICH. SIBBS : Doctor in Divinitie , Mr of Katherine Hall in Cambridge , and sometimes Preacher at GRAYES-INNE . ISAY 64.1 . Oh that thou wouldst rent the Heavens and come downe , that the Mountaines might flow downe at thy presence . LONDON , Printed by E. P. for Nicholas Bourne , and Rapha Harford , 1638. THE CHVRCHES ECCHO . REVEL . 22.17 . And the Spirit , and the Bride , say , Come . THis Booke of the Revelation is an history of the state of the Church from the first comming of Christ to his second comming . These two last Chapters set downe the glorious condition of the Church in the latter end of the world , and as it shall be in the consummation of all things : when the present state of things shall determine in the second comming of Christ. For howsoever ( no doubt but ) there is set downe the glorious condition of the Church in this world in part : yet the desire of the Church rests not in any condition here , therefore it is carried to the consummation and perfection of all . There shall be a kind of new world at the conversion of the Iewes : but when the Church is under that blessed condition , yet it is under desires still of farther perfection , till an end be made of all things . Therefore this saying here , Come , hath reference to the future state of the Church . All the desires of the Church are restles till the consummation of all things in the latter comming of Christ. It carries all before it in a desire , Come Lord therefore to call the Iewes : Come Lord to confound Antichrist , which must be before that : for the Iewes wil never come in , till the scandal of Idolatry be removed : & when all this is fulfilled , then come Lord to make an end of this sinful world . As it is with a river , it carryes all before it , till it discharge it selfe into the Ocean , where it is swallowed up : so it is with the desires of a Christian ; they carry all in the meane time , between heaven and them in a streame , and never rest ●●ll they be swallowed in heaven it selfe , and ●●e second comming of Christ to finish 〈…〉 s , and then is the period of all happinesse , and ●he accomplishment of all promises ; when Christ shall come to be glorious in his Saints . The words they are ( as it w●re ) ●n eccho a● answere backe againe of the Bride , the Spouse of Christ , unto his promise of his comming , which he makes twise in this Chapter , in ver . 7. Behold I come quickly , and in ver . 12. Behold , I come quickly ; and he comes not empty handed , My reward● is with me . Now the Church here ecchoes backe againe , Christ saith , I come , and the Spirit , and the Bride say , come . The words containe the most heavenly desire that can be , of the most excellent personage in this world , the Queene , the Bride of Christ ; and it is a desire to the most excellent person absolutely , Christ himselfe , a desire of his comming ; and it is stirred up by the most excellent Spirit , the holy Spirit of God : for the meaning of the words is this , The Spirit and the Bride say , Come , not as distinct and severed , but the Bride by the Spirit saith , Come , the Holy Ghost in the Bride , as it is Rom. 8.26 . Wee know not what to pray , but the Spirit makes intercession ; How is that ? The Spirit makes intercession , by making us make intercession : for what Christ doth , the Spirit causeth us to do , for there is one Spirit in Christ , and us . So the Bride by the motion of the holy , and blessed Spirit , say , Come . The order of our discourse upon these words shall be this , First , to speake of the person wishing , and her condition , The Bride . And then of the desire of this excellent personage , the Bride . And then of the mooving cause that stirres up the Bride to desire the comming of Christ , First , for the person , the Bride . The Church is sometime compared to a woman for weakenesse ; sometimes to a wife , for faithfulnesse to her Husband and Christ ; sometimes to a Bride ; because she is contracted to Christ in this world ; sometimes to a mother for her fruitfulnesse ; sometimes to a Virgin , for her chastity : here to a Bride , because this life is but the time of Contract ; but the consummation of the marriage shall be in heaven . Now this contract between the Church and Christ , and betweene every particular soule and Christ : for both are the bride of Christ. Even as it is the same soule that is in the little finger , and in all the whole body , the same soule enlivens both : so it is the same Spirit in the Bride in generall , and in every particular Christian , therfore the Bride is both every particular Christian , & the whole Church . Now the contract that is made betweene the soule , and between the Church & Christ , it is by the Spirit of God which knits the soule to Christ , and Christ to the soule . And for this end that Christ might be a Husband , and contract this Bride to himselfe in our nature , he married our nature , that he might marry our persons . There is a three-fold degree of union . An union of Nature . An union of Grace . An union of Glory . The union of nature was , then Christ tooke our nature upon him . The union of grace , is when we take his nature , when wee partake of the divine nature : The union of glory is when we shall all be in heaven . The first is , for the second , and the second for the third . Christ became bone of our bone , in nature , that we might be bone of his bone , with him in grace , and so perfectly one with him in glory . We see the Bride that is the Person . Here I might take occasion to speak of the sweet comfort that issues from this , that the second Person in the Trinity should dignifie us so much , as to take us to unity , with , and contract us to himselfe ; but I will not speak much of this point , having spoken more at large of it out of the Canticles . If marriage be honorable , what is this marriage and contract ? which is indeed the patterne of all other , others are but shadowes to this . Hence comes the sweet security & peace of the Church , from this contract between Christ and it ▪ for all our debts are discharged by this , he tooke upon him our sins . And then the Church hath interest in him , and all his in this contract and marriage , which is to be consummate , all that he is & hath , is the Churches . All is yours , because you are Christs . What a large comfort is this ? if we had hearts to consider of it , and to improove it ; his grace serves for the Church , Of his fulnesse wee receive grace for grace . So wee may say of all the priviledges that Christ hath ; they are first in him , and then in the Church , the Church shines in his beames . And as it is matter of wondrous comfort , so it is likewise matter of more speciall comfort , in case of infirmities . The Church is a woman , therefore the weaker vessell . Now God that bids us beare with the woman , as the weaker vessell , to honour her with the honour of gentle usage : ( for that honor is meant ) he that teacheth man his duty , will he not performe it himselfe ? to beare with his Church , as the weaker vessell . Especially when it is the condition of the marriage , Hosea 2. I will marry thee to me in mercy ; wee may clayme mercy as a part of our dowry by Christ , pardoning mercy , forbearing , pittying mercy ; we make not use of this comfort , when we are discouraged . But this teacheth us likewise how to carry our selves to Christ as we should doe , chastly , to take heed how we judge of things , we must keep our judgements chast . A Christian hath not liberty to ryot in his opinion , to run at randome , to see what 〈◊〉 reason ●aith : No , he must think what Christ thinks , and submit his judgement to him . And he must have no will of his own● , he must give it up to his contracted Husband , Christ , and be content to be ruled by him in all things ; be must forget his fathers house , and his former condition , and not to make this marriage , ( as carnall professors doe ) a cover for their adulterous unfaithfulnesse . What is the course of many Christians ? They make the profession of Religion , a cover for their ill dealing , for their unfaithfull courses , what a shame is this ? It is abhominable . What makes the faults of wives worse , then the fault of single persons ? because they are contrary to covenants , besides many other inconveniences , the confusion of ofspring , and the like : but this is one grand difference , to make the exageration of the fault , it is contrary to former covenant . Those that are swearers , and filthy persons , that disgrace Religion , and yet notwithstanding cover themselves under p●etence , that they are contracted to Christ , they are baptised , and come to the Sacrament , &c. such wretched persons shall know ere long , what it is to dally with Religion , what is the aggravation of the faults of such persons ? They deale as fil●hy adultresses doe , they make Religion a cover for their wreched courses . God is mercifull , Christ dyed , we are Christians , we are baptised , &c ▪ This is an obligation to a stricte● life , it gives men no libertie , but is a stricter bond to● holy life , the renewing of the new covenant againe , and againe . Therefore there is no comfort for any such wretched persons , that countenance themselves under the profession of Religion : in adde a greater degree to their offence ; Oh ye adulterer● , and adulteresses , saith S. Iames , know ye ●ot that the love of the world , is unity with God ? When we let 〈…〉 loose to vaine things , and 〈…〉 are c●ntracted to Christ , we are adulteres● , & adulteresses . I beseech you there for 〈…〉 name of Christ , for it is our office that are 〈…〉 Christ and his 〈◊〉 together 〈…〉 phi , friends of the Bridegroome , 〈…〉 new Testament . Let me 〈◊〉 you in 〈…〉 , 〈◊〉 those 〈◊〉 not 〈◊〉 given up their names to Christ 〈…〉 〈◊〉 with 〈…〉 all to him in 〈…〉 man , in 〈◊〉 judgements and wil be and affections● and than you shall find 〈…〉 condition in this world . Indeed 〈…〉 for t of this condition , to be indeed● and not in outward profession 〈…〉 covenant with Christ , to be 〈◊〉 to him 〈◊〉 if you will take liberty 〈◊〉 the profession of Religion , to live loosely , to be wearers , &c fil●hy persons ; to use your tongues as you lift , as if you had made no promise to Christ , as indeed we all have , what will be the confusion of your soules ere long ? oh , that we dallyed with Religion , that we were intreated to be as wee should be by all sweet bonds , and yet we preferred our owne lusts , and base affections . This will be the aggravation of hell and damnation it selfe ; this intreaty of Christ , and the excellent prerogatives and priviledges , that we have in Christ ; and in the meane time we stand more upon our own base courses , and will not leave any thing , to give up our selves to Christ : but I meane not to dwell on this point . This is the person : The Bride , she is called the Bride , and not the wife , because she is onely contracted here on earth ; and she is called the Bride , in opposition to the whore of Babylon in this Book , that is , the filthy adulteresse , the false Church . The true Church of Christ is a Bride , and a virgin , in heaven shee shall be a wife : the false Church is a whore ; she defiles her selfe with Idolatry and abhominations : so partly for distinction from it selfe , in heaven where it shall be a wife , and partly in opposition to the false Church , she is here called a Bride . To come in the next place , to the desire of the Church . How should the Church know she is a Bride ? This is one way : The desire of the marriage ; where there is a true contract , there is a desire of the marriage , of the consummation of it , a desire of the comming of Christ. In this there are two things considerable . First , that Christ will come . And then the Church hath a de●ire of this comming . That Christ will come . I need spend no time to proove it , for it is an Article of faith , He shall come to judge the quicke and the dead . And he will come to make an end of what he hath begun here . He came to redeeme our soules , hee must , and he will come to redeeme our bodies from corruption . Hee came to be judged , and to die for us , he must come to be judge of the quick , and dead , he came to contract us , he will come againe to marry us , and to take us where he is . He loved us so , that he came from heaven to earth where we are , to take our nature , that he might be a fit Husband , but hee will come to take us to himselfe , we shall enter into his Chamber , to the Palace of the great King , Psal. 45. Hee will come ; there is no question of that . The uneven carriage of things in this world to the eyes of men evinceth so much . You see how it is here with mighty persons , that shake off Christs yoke ; how they beare sway ; how Satan playes reaks in opposing Christ , he rules in the children of pride : this must not alway be so , there must , and will be a time when Christ will be glorious in his Saints . Now the life of Christ in the Saints , is a hidden life , there must be a day of revelation . And even as it was in Christs first comming , there was all kind of arguments and witnesses to prove that he should come in the flesh , a Quire of Angels from Heaven to witnesse it ; and on earth , the wise men among the Gentiles ; and among the Jewes , old Simeon , there was men and women , all kind of witnesses . So in his second comming , there is all kind of witnesses : in this Chapter here is Christ and the Angell , and Iohn , and the Spirit , and the Spouse , the Church in generall , and every particular soule , their desire of his comming shewes that hee will come ; for the desires stirred up in the heart by the holy Ghost , they will not be in vain . The desires of his comming shew that he will come ; for spirituall desires must have their accomplishment ; there will bee a comming of Christ , there is no question of that . And the Church here desires it : it is the disposition of the Church to bee carried in her desires to it : wherein we will shew the ground of this desire . And then the use that wee are to make of it . The grounds why the Church desires the comming of Christ , are manifold . First of all , look but to the present condition of things in this world , 1 the state of things , the scandals that are in the Church : there will be a desire in the Church that all scandals and offences may be removed , as it is in the Gospel , Christ will come , and take away all that offend . 2 Look again to the state of the Church here , it is but a persecuted afflicted estate ; nay those that should countenance the poore Church , how roughly is the poor Church used ofttimes of those ? Those that should encourage the Church , their rugged and rough usage stirres up this desire in the Church , whē those that should be most encouragement , are oft times the greatest discouragement . Then again the Church hath Antichrist to oppose it , 3 and false Brethren in it ; false persons that hang in their affections to the world ; and however they make a shew , yet their minds are carried to pompe , and to a false Religion , because they are besotted with a proud carnall disposition , which they prefer before the simplicity of the Gospel , vaine persons in the bosome of the Church that know not what the glory of the Church is . Then againe , 4 if we regard even the weaknesse of the Church it selfe , it breedes a desire of Christs comming : for alas , there is but a weake sight in men ; and variety of sight where there is weaknesse , breeds variety of judgement ; and where there is variety of judgement , there will be jealousies even among good persons , and these are irksome to the Spirit of God in any that love the sweet peace , and concord of Christians , that are contracted to Christ : this will not be avoided in this world ; only those that are wise & strōgest in grace , they wil be the greatest peace makers , and beare with the weake in this kind . Then againe , 5 while we are in this world , there is not the best thing but Satan will put his foot and claw in , except grace over-power him . The Magistracie , and ministery alas how are they many times prophaned and abused by Satan and corrupt hearted men , that know not how to manage them graciously , and fruitfully ? The Magistracie that is for good , it is turned oft-times for grievance , as if al the world were made for them , and they to doe nothing but to have others Idolize them . And then for the Ministery , those that should be teachers of others many times discourage those that they should cherish : and as the Prophet complains in his time of the false Prophets , they discourage those that they should encourage , and strengthen the hands of the wicked , and grieve those that God doth not grieve by their false carriage , taking contrary wayes to Gods Spirit ; they grieve those that they should cherish , and comfort , and strengthen the hearts of those that they should take downe , by flattery and false applications : This will be to the end of the world ( notwithstanding the excellent Ordinance of God , by which God workes his owne good ends ) while the world stands there will be a taint upon Gods Ordinance till Christ come , and then all that grieve and offend shall bee taken away ; there shall be no Sun nor Moon then , for the Lambe will doe all ; there shall be no Magistracy nor Ministery then , God will be all in all . And so for all conditions ; there is no condition nor nothing that is good in the world , but Satan labours to bring a vanity upon it , and the corrupt heart of man is prone to yeeld to him : this will be to the end of the world . Therefore wee should not bee overmuch offended , to see things carried otherwise than wee would have them . Why should we wish for that condition that will never be in this world ? Wish we may , but we must wish it in its owne time , it will bee hereafter . Let us labour that it may be so then , and beare with all here as patiently as we can . Againe , 5 take the best Christians of all , in themselves , in their own particulars . Alas , what a conflicting life hath a Christian with his own heart ? Sometimes in generall he can see truths very cleare , but in a particular , some passion or other , of Anger , or Revenge , &c. it clouds his judgement , that hee cannot see what is to be done , what is best . The reason is , the imperfection of the work of mortification , hinders him in his passages , and businesse , that hee cannot clearely decide of what is best at this time . S. Paul complaines of this , that he could not doe the good that hee would , and that he did the ill that hee would not . There are none but they carry some of these dregs with them in this world , that hinders them in their designes and determinations : onely those that have the power of Gods Spirit in a greater portion then the rest , they get more victory over these things , and can more clearely see any thing then others : yet notwithstanding , all have some impediment this way , even the best . The necessities of this life inforce a great deale of trouble , 6 the supplying the necessities of nature , and of the condition that God hath set us in , which all shall have an end then . Then againe , the relation between Christ , and this contracted Spouse , 7 and every faithfull soule , inforceth a desire of his comming . It is the time of the Churches contract , she is a Bride now , she is contracted : now al the time between the contract , and the marriage , it is a time of longing and desire , therefore the Church cannot but desire the second comming of Christ. It is the nature of imperfection , where there is truth in imperfection , to desire perfection : you see the little seed that is sown in the ground , it breakes through the thicke clods , because it is not in its perfection , till it be in the eare , nature hath given it an instinct to breake out : so where the seed of grace is , it will breake , out and shoot forward to desire still , and still , till it comes to perfection . Grace being an imperfect state here , it puts forward in desiring that perfection , that it cannot attaine in this world , but in the world to come : therefore the Spirit , and the Spouse say , Come . 8 And then from the nature of the affection of love it selfe where it is planted ; it is an affection of perfect union , contract will not serve , but marriage must come after . Love will not satisfie it selfe in imperfect union , but it cries , Come , Come , still it is carryed in a restlesse desire , till it come to perfection . Therefore put the case the Jewes were called and converted , and Antichrist subdued , hath the Church an accomplishment of the period of her desires , to say no more Come ? oh no : yet Christ is not come as he will , there is not a perfect consummation of all , untill that of time it selfe , there will be a desire of the Bride and Spouse , to say , come . Thus we see what grounds there are of this desire . But is this onely true of the Church militant , herebelow , doth not the Church in heaven say Come too ? Yes the Church in heaven saith , Come , too . The Church in heaven , and earth are but one Family ; they are ( as it were ) but one Parliament , there is the higher house in heaven , and the lower on earth , and both say come . What is the reason that the Church in heaven saith , Come ? Because the Church in heaven have bodies that be rotting in earth ; which bodyes helped them to serve God on earth , fasted with them , and prayed with them , and indured pains and toyle with them . The soule acccounts it selfe imperfect , till it be joyned to its old companion , the body againe ; therefore it desires Come Lord , that my body may be united to me againe , that so wee may both perfectly prayse thee in heaven . Then againe , they have not all their company , all the Saints are not gathered , and they will not be merry indeed , till they all meet in heaven : therfore that all may meet , even the Church in heaven , hath a desire , Come Lord : so both heaven and earth , agree in this , they meet in this desire . This may be a ground of tryall , whether wee be truely the Bride of Christ , or no ; the ground of the tryall may be gathered hence ; whither is the bent of our desire carryed ? is our condition so here , as that wee desire to be as we are still ? then all is naught with us . The Church we see saith come , nothing will content her in this world : so those hearts that are wrought upon by the Spirit of God , nothing here will content them but still they say come . The disposition in carnall persons is cleane contrary ; they say as it is in Iob , Depart from us , wee will none of thy wayes : they are of the mind of the Devill , in the Gospel , Why doest thou come to torment us before our time ? doe not come . If it were in the power of most men in the Church , whether Christ should come to judge the world or no , doe you thinke they would give their voyce that way , that Christ should come ? they would never do it : for they know how unfit a condition they are in for the second comming of Christ. If theeves and malefactors might have liberty to chuse , whether there should be Assizes , or no , surely they would never have any , so it is with the men of the world , that live in sinfull wretched courses , that abuse their tongues , and their bodies , are they of the disposition of the Bride , to say , come ? oh no , they know they have not done their duty : therefore let us enter deepely into our owne soules , and try whether cordially we can yeeld this desire of our hearts , to say come ? Therefore to ( spend a little time in a further search ) if wee can truely say , Come , 1 we will desire Christ to come into our soules now , to rule our soules now , to come and make way for himselfe in our hearts . Is it possible for the soule to desire to goe to Christ , that will not suffer him to come to it ? If Christ rule not in us , wee shall never raigne with Christ : if Christs Kingdome come not to us , we shall never enter into Christ ▪ Kingdom : therefore the soule that hath this desire truly , to say , Come , it will give Christ entrance into it , and let him come by his Ordinances . Come Lord by thy word , come by thy Spirit into my heart , close with my heart , drive out whatsoever is there , that will not give thee liberty to raigne as thou wilt : these desires will be in a true heart , it will not cherish wilfully those desires that are contrary to this . Shall we thinke that that Christian that saith these words in good earnest , will put Christ away in his Ordinances , and not care for to heare his word , nor care to meet Christ here in earth , and yet pretend a desire to meet him in heaven ? where is Christ , here ? is hee not in his Congregations , and Assemblies of his Saints ? those therefore that despise the Ordinances of God , and yet pretend , that they desire that Christ should come , doe they not prophane the Lords Prayer , when they say , Hallowed be thy name , Thy Kingdome come ? They patter it over , they doe not meane it in good earnest : when they despise the Ministery , and the Ministers , and whatsoever is Christs , despise the motions of his Spirit , and will not suffer him to rule in their hearts , but are ruled by rules of policy , and reason , and flesh : can they say , Come ? No , they doe abhominably prophane the Lords Prayer : what kind of Service is that , when their desires are quite cleane contrary ? It is a protestation contrary to their faith , and therefore it is a nullity : they professe in their prayers , that they would have Christ to come , and yet their course of life is contrary , they would not have him come . Againe , those that truly desire Christ should come , they will be subordinate helpers under Christ , 2 to promote those things that tend to his comming : before Christ comes , Antichrist must be abolished and consumed ; the Jewes must be converted , and the number of the Elect must be consummate , and finished . Therefore what shall wee say , when those that pretend to desire the comming of Christ , shall countenance heresies that m●st have an end first ? And those that are against wholesome Lawes to be made in that kind , those that countenance Idolatry , and false worship , stablishing what Christ must abolish before he come , can they say , Come in good earnest ? Their course is contrary to what they pray . Therefore indeed , and in good earnest we pray , Thy Kingdome come , and say with our soules as the Church here , Come , when we set our selves to abolish heresie and false worship of God , that is adulterous , and promote the true Service of God ; when we labour in our places that the number of the Elect may be consummate , when wee labour , that our children may be Gods children , and our servants , may be Gods servants , and every one in our places labour that the Kingdome of Christ may be inlarged . If wee put not to our helping hand , to that wee pray for , it is a contradiction . Those therefore that live scandalous lives , i● scandalous courses and speeches , and hinder the conversion of peoples soules , and labour to draw them to wicked hellish courses , when they post to hell themselves , and labour to draw others into cursed society with them selves , they cannot truly say , as the Church here , Come . Let us take it to heart , that we doe not mocke , and dally with Religion , it is a greater matter then we take it for . It is impossible , but a Christian that saith his prayers in earnest , should be thus affected , unlesse wee make a mockery of Religion . Againe , 3 if we can indeed say Come , there will be a fitting for this comming , a preparing our selves for it , for our going to Christ. Is it not so in civill things ? and doth not grace worke that , that nature doth in a higher degree ? If we desire that a great person should come to us , will there not be a fitting of our houses , of our apparell , and entertainement ●●table to the worth of the person ? or else a man may say , surely you loo●e for no body this day , there is nothing fitted , and prepared : so if we pretend we desire Christ to Come , and yet notwith standing we are carelesse of getting knowledge , and of purging our soules , of growing in grace , carelesse of being such as Christ may delight to come unto : This carelessenesse of fitting , and preparing our selves , shewes that wee doe but in hypocrisie speake the words , when we have no such thing in our hearts . Those that desire the Kingdome of Christ , and the happy condition of Christians in another world , they desire the way of it here , that is , by fitting , and preparing themselves for that estate , and indeed it will worke those effects , as it is Tit. 2. and other places , what is the motive there to live a holy , and righteous and sober life ? Looking , and waiting for the glorious appearing of our Lord and Saviour Iesus Christ. There he inserts a holy life betweene the two commings of Christ , shewing that the beleeving the end of both , will worke this effect in the change of our lives , To be sober to our selves , and just to others , and holy to God : The grace of God hath appeared , that is , in the first comming of Christ , teaching us to deny all ungodlinesse , and worldly lusts , &c. and then looking forward still , for the second comming of Christ. So that he beleeves , that the grace of God hath appeared in saving our soules by the death of Christ in his first comming ; and hee that beleeves that hee will come to be glorious after in his second comming ; certainely he will live justly and soberly , and righteously in this present world , he will fit himselfe for that estate that hee professeth to desire . Let us trie our selves by these evidences in some measure , and not thinke our state good till wee can say from our hearts , Come . But are Christians alwayes in this state of soule , that they can say , Come ? I answere , they are alway in some degree fitting themselves for Christ ; but notwithstanding , they are not alway so exact and watchfull , that they could wish , that he should come at this time . Take the comparison from a wife , a spouse , she heartily desires the comming home of her husband : yet perhaps sometimes things may not be in so good order , as to wish that he were here now ; nay , I have not yet prepared . This is the state of careles Christians , that have soundnesse of grace , and yet are carelesse : they desire the comming of Christ , and they love the glory of the life to come , and indeavour weakely for it ; yet they are so carelesse , some corruption hanges on them , that they have not so mortified , and subdued as they should doe ; they are not yet so fitted as they should be . Therefore God often rouseth such by afflictions , and other courses in this world , to weane them more from the love of the world , and to prepare us , because we are sloathfull , and carelesse to prepare our selves . So I say that somtimes the best Christians sometimes may be more indisposed then at others , by reason of security growing on our soules , so weake are we , and beset with temptations : therefore let none be over-much discouraged with that ; but let us strive as the Church here , to be in such an estate , as we may alway say , Come . Well upon tryall if wee find our selves not so disposed as we should , how shall wee carry our selves , that we may say , Come ? Let us labour to purge our selves by mortification more & more , he that hath this hope purgeth himselfe . 1 And let us endure Gods purging of us , and justifie Gods purging of us by afflictions ; and thinke that God hath this ayme ; certainely this is to make me more heavenly minded , to rayse my affections up . I will therefore beare the anger of God , I have deserved it , and he hath holy ends in it to make me partaker of his righteousnesse . Let us purge our selves by grace , and endure the course that God takes to purge us by daily crosses ; for God aymes by it to weane us more and more from the world . 2 And let us labour daily more and more , to unloose our hearts from the things below . Those that would remoove a Tree , they loosen it from the roote of it ; so our affections are rooted to earthly things , therefore wee should labour to loose them daily more and more , by the consideration of the uncertainety and vanity of all things : they are not that that will sticke to us , and give us content , when wee shall stand in most need of them : here we must leave the things of the world , as wee find them here , we must part with them . Therefore wee should labour to unloose our hearts , and to plant , and set , and pitch them where they may be safe , and swallowed up in better things . 3 And to this end , often meditate of the excellency that shall be in the second comming of Christ ; oh , the glorious time then ! See the meanes how the Church comes to be stirred up here , to say Come . Christ saith before , that he was the Roote of David , the bright morning Starre , he sets out himselfe gloriously , and the gloriousnesse of that time : then the Church , hearing what the excellency of that state will ●e then , and the excellency of Christ , the Church hath desires sutable to those manifestations . Therefore let us meditate of the state of the Church , what it will be , and of the excell●●cy , and glory of Christ , when he● shall com● to be glorious in his Saints , what a happy condition it will be ; and to feed our meditations ; let us be oft in hearing , and reading , of these things . If wee hope for any thing to come in this world : as if a young heir● that shall have great possessions , the more he growes towards yeeres , the more hee thinks , I shall have this mannor , and that , hee thinkes of the possessions hee hath ▪ so a Christian , the nearer hee growes to heaven , the more hee thinkes upon , and talkes , and is willing to heare of that condition that hee shall have . The more we are in meditation , and to helpe meditation ▪ the more we are in thinking , and speaking , and conferring of these things , what will befall us ere long ( if we be Gods , ) the more our affections will be raised up , as we see in the Spouse here , upon the manifestation of th● excellency of Christ , comes this desire after the comming of Christ. This is one reason of the deadnesse of our hearts ; wee doe not awaken them with such holy thoughts as we should , and wee are not under those meanes as wee might oft times . There cannot be any thing more ●weet , and powerfull to drawe up our soules , then meditation in this kind . 4 Againe , that we may be able to say , come , let us labour to be more and more spirituall , that the holy Spirit may rule our spirits , & then the spirit is alwayes for Come . Nature saith not come , because it is above nature : I meane nature not corrupt , ●aith not Come . It is a hidden secret to nature , nature saith slay still , it hath no desire to it , the flesh is contrary altogether : but the Spirit in the Spouse saith , Come . The Spirit doth all , as the soule doth all in the body , it acts it , and leads it , and comforts it , and gives beauty to it : so the Spirit first knits Christ and us together : there is the same Spirit in Christ the head , and in the Church , there is one common Spirit in head , and members . And when it hath done , so it acts , and leads , and sanctifies , and purifies the Church , it acquaints the Church with the good things that God hath given her , acquaints her with the deepe meaning of God , the love of God in Christ , it acquaints God with our desires , hee knowes our meaning in our prayers , and we know his meaning , it acquaints us with the state we shall have after , and assures us of it ; It is the earnest of the Inheritance : the Spirit , and the graces of it are not onely the earnest , but a part of that Inheritance , a part of heaven , where our bodies shall be spirituall ; not that they shall turne to be spirits , but they shall be ruled wholy by the Spirit , as the soule rules the body . As it is in a river , it is impossible that the streame should run higher then the spring-head from whence it comes : so it is impossible that our desires should rise higher then the spring from whence they come ; the desires of nature cannot goe higher then nature ; the desires of the flesh are fleshly : but spirituall desires , as they spring from heaven , ( they have a noble originall , and head ) so they carry to heaven againe . Therefore as the Spirit comes from God the Father and the Sonne ; so it carries us backe againe to the Father , and the Sonne ; as it comes from heaven , so it carries to heaven back againe . That is one way to know whether our desires be spirituall or no ; our desire of death , and of the comming of Christ , if it be from wearisomnesse of life , and from afflictions in the world , so nature may desire . I were better be dead then to be thus ; as Ionas wished death , and the children of Israel , and Elias in a passion ; oh that I were dead , &c. but if those desires spring from the Spirit , then they come from heaven : from the consideration of the excellency of the state wee shall have there , that it shall be better with us , and that death is but a darke passage to a glorious condition . We may know our desires are spirituall from the rise of them , if they come from spirituall , and holy , and heavenly considerations : the Spirit doth all in the Spouse that is holy and Spirituall . Therefore let us give entertainment to the Spirit of God , and be where we may have further , and further communion with the Spirit , in spirituall Ordinances . The preaching of Gods holy Word , ( though it be meanely esteemed by the world ) it is the Ministerie of the Spirit ; in the hearing of it , the Spirit is given : if we would have the Spirit , let us attend upon the Ministerie of the Spirit . And let us study Christ , and make him all in all . Saint Paul questions with the Galathians , saith hee , I would know of you , how came ye by the Spirit ? by hearing of Christs Gospel , or of the Law preached ? No , it was by the Gospel : so that not onely the Ministerie in generall , but the Evangelicall Ministerie that unfolds Christ , and the infinite love of God in Christ , the excellent condition we have in this world , and look for in the world to come : the Spirit is effectuall with these thoughts to make us holy and heavenly . The Law beats downe ; but the Gospel , especially these Evangelicall truths make us spirituall . Therefore wee should be willing to heare spirituall points . There are a company of men , that love to heare curious and nice points , and if a Minister be quaint , an● satyricall , and unfold points sutable to their apprehension , they can digest this : but come to speake of things above nature , of Christ , and the benefits by him ; they are spirituall , they are remote , and transcendent above their nature , that they cannot relish them . But he that hath the Spirit of Christ , of all points , there are none to those that unfold Christ , and the benefits by him , the glory that wee hope for by him in another world . And let us not grieve the Spirit , but give way to his motions . The Spirit is now among us in his Ordinance knocking at our hearts , and desiring entertainement , let us give way , and not quench the good motions that hee stirres up , and the Spirit shall be given more and more to us ; The Holy-Ghost is given to them that ebey him . And let us beg the Spirit , God will give his holy Spirit to them that aske him , Luk. 11. As if hee should say , the Spirit is the best thing that God can give , you that are evill , can give good things to your children : but your heavenly Father hath one good thing instead of all , he will give his Spirit . Therefore , when wee find our hearts dead , and d●ll , and earthly , and base-minded , thinke thus : Alas , I am a lump of flesh now , where is the Spirit of God ? certainely if I had the Spirit in me , I could not be as I am . If we love our soules , we will take this course , wee trifle with Religion else . God doth all by the Spirit , the Spirit is Christs Vicar : here is no need of a Ministeriall head betweene the Spouse and Christ , the Spirit and the Spouse are so neere together : there is such a conjunction betweene Christ and his Church , that where the Spirit is , hee stirres up desires of his comming . Onely let us attend upon the meanes , and Ordinances , that hee hath left in his Church . And let us consider wee are not for this life , we are not to live here alway : the child in the wombe is not for that life , and when it is in the world , it is not for this life , there is a third life that we are for . An imperfect state rests not till it come to perfection : our best is behind : let those that are naught , feare the second comming of Christ. Let Herod , and Iudas , and the beast of Rome feare , that shall be cast into the burning lake . Let Felix tremble , the corrupt Judge , and all that live in corrupt courses . But wee that professe our selves to be Christians , and hope for better things in another world , let us labour to banish base feares : and to this end , let us labour to be spirituall , and not to be lead by the flesh , Whosoever is Christs , hath the Spirit of Christ , or else he is none of his , as it is sweetly , and largely , and heavenly prooved , Rom. 8. We have nothing to doe with Christ , unlesse we have his Spirit , to stirre up motions , and desires of better things then this world can afford . FINIS . DAVIDS CONCLVSION : OR , THE SAINTS RESOLVTION . In one Sermon . By the late learned , and reverend Divine , RICHARD SIBBS . Doctor in Divinitie , Master of Katherine-Hall in Cambridge ; and sometimes Preacher at Grays-Inne . Ieremy 30.21 . Who is this that ingageth his heart to approach unto me , saith the Lord ? James 4.8 . Draw nigh to God , and he will draw nigh to you . LONDON , Printed by E. P. for Nicholas Bourne and Rapha Harford . 1639. DAVIDS CONCLVSION : OR , The Saints Resolution . Psalme 73.28 . But it is good for mee to draw neare to God. THis Psalm is a Psalm of Asaph , or a Psalm of David , and committed to Asaph the Singer : for Asaph was hoth a Seer , and a Singer . Those Psalmes that David made , were committed to Asaph , so it is thought to be a Psalm of David ; and if not of David , yet of Asaph , that likewise was a Singer in the house of God. The Psalm represents to us a man in a spirituall conflict ; by a discovery of the cause of it , and a recovery out of the conflict , with a triumphant conclusion afterwards . 1 He begins abruptly , as a man newly come out of a conflict , Truly God is good to Israel : as if hee had gained this truth in conflicting with his corruptions , ( and Sathan who joynes with corruption in opposing : ) say the flesh what it can , say Sathan what he can , say carnall men what they can ; yet God is good to Israel . 2 After his conflict he sets downe the discovery , first of his weaknesse , and then of his doubting of Gods providence , and then the cause of it , the prosperity of the wicked ; and Gods contrary dealing with the godly : then he discovers the danger he was come to , v. 13. verily I have clensed my heart in vaine , and washed my hands in innocency , &c. And then the recovery in verse 17. I went into the Sanctuary , 3 and there I understood the end of these men . The recovery was by going into the Sanctuary ; not by looking upon the present condition : but upon Gods intention , what should become of such men , and there he had satisfaction . 4 Then his victory , and triumph over all , verse 23. Neverthelesse I am continually with thee . It was a suggestion of the flesh that thou wast gone farre from mee : by reason of the condition of carnall men that flourish in the eye of the world . No ; Thou art continually with me , and thou holdest me by my right hand ; thou upholdest mee I should fall else . But what would God do so for the time to come ? he will guide me by his counsell , while I live here , and when I am dead , what will he do fot me after ? hee will receive mee to glory : whereupon saith hee , who have I in heaven but thee ? and there is none in earth that I desire besides thee . Therfore , though for the present my flesh faile ; yea and my heart faile ; yet God is the strength of my heart , and my portion for ever . Wee see here his victory set downe , and hee gives a lustre to it , by Gods contrary dealing with the wicked : for loe , they that are far from thee , shall perish : thou hast destroyed all them that go awhoring from thee . Now in the words of the text , you have his Conclusion upon all this , neverthelesse , it is good for mee to draw neere to God. This is the Conclusion upon the former principles ; this is as it were the judgement upon the former demurrs ; the sum of all comes to this : let all things be weighed , and laid together , I am sure this is true : It is good for me to draw neere to God. So he ends where he began , God is good to Israel ; therfore because God is so good to Israel , It is good to draw neere to God. So you see in what order the words come ; they are the words of a man got out of a conflict , after he had entred into the Sanctuary , and after he had considered the end of wicked men , at whose prosperity hee was troubled , and took scandall . Before I come to the words , it is not amisse , briefly to touch these points , to make way to that I am to deliver . First of all that , Gods dearest children are exercised with sharp spirituall conflicts . God suffers their very faith in principles sometimes to be shaken . What is more cleare than Gods providence ? not the noone day : yet God suffers sometimes his owne children to be exercised with conflicts in this kind , to doubt of principles written in the book of God ( as it were ) with a Sun-beame ; that have a lustre in themselves . There is nothing more cleare , than that God hath a particular speciall providence over his ; yet Gods wayes are so unsearchable , and deep , that hee doth spiritually exercise his children ; hee suffers them to bee exercised , as you see here , hee comes out of a conflict : but it is good for mee to draw neere to God. I will but touch it , therefore I will extend it only to Gods people , that ( if by reason of the remainders of corruption , God suffer their rebellious hearts to cast myre , and dirt , to cast in objections that are odious to the spirituall man , that part that is good ) they may not be cast down too much , and dejected . It is no otherwise with them , than it hath beene with Gods deare children ; as we see in Ieremie , Habakuk , and others . It is a cleare truth ; I only poynt at it , that we might have it ready , to comfort our selves when such things rise in our soules ; it is no otherwise with us , than it hath beene with other of Gods deare children . The second poynt is , that , Gods children when they are in this conflict they recover themselves . God suffers them to be foiled ; but then they recover themselves . First there is a conflict , and then oft times the foyle : a man is foyled by the worst part in him : and then after awhile he recovers , and then ( as in other conflicts ) there is triumph , and victory : as we see here , his conflict , and recovery . For Gods children go not farre off from him , ( as it is in verse 27. Loe , they that are far off from thee , shall perish ) they may have their thoughts unsetled a little concerning Gods providence : but they run not far off , they go not awhoring as carnal men do . They begin to ●lip ; but God hath a blessed hand under them , to recover them , that they do not fall away , that they fall not foulely . They may slip , and fall a little to stand better , and surer after ; but they go not farre off , as wicked men do : they never slip so low , but Gods goodnesse is lower to hold them up : hee hath one hand under them , and another hand above them , imbracing them , so that they cannot fall dangerously . This is the second , from this that wee see here , he recovers out of this conflict . Which may serve to discerne our estate in grace ; if we belong to God , though such noysome imaginations rise , yet notwithstanding there is a contrary principle of grace alway in Gods children that checks them , at the least afterwards , if not presently . Such noysome thoughts as these rule , and reigne in carnall men : for they take scandall at Gods government , and they judge indeed that the wayes of wicked men are happy : they have false principles , and they frame their course of life to such false principles , and rules : from cherishing athiesticall doubts of Gods providence , and the like . It is farre otherwise with Gods children : there are conflicts in them ; but there is a recovery , they check them presently ; they have Gods spirit , and the seed of grace in them , that is never extinct . The way of recovery , is to enter into Gods Sanctuary : for wee must not give liberty to our selves to languish in such a course ; to look to present things too much : but look into Gods book , and there wee shall see what is threatned to such , and such ill courses ; and what promises are made to good courses : and then apply Gods truth to the example ; see how God hath met with wicked men in their ruffe , and advanced his children when they were at the lowest ; when they were even at the brink of despaire . Examples in this kind are pregnant , and cleare , throughout the Scripture . The Lord saith , It shall go well with the righteous , and it shall not go well with the wicked , Let him escape a thousand times . Doubtlesse there is a reward for the godly . Let us look in the book of God , upon the predictions , and see the verefying of those predictions in the examples that act the rules , and bring them to the view : let us see the truthes in the examples . This entring into Gods Sancturary it is the way to free us from dangerous scandalls , and to overcome dangerous conflicts : for the conclusions of the Sanctuary are cleane contrary to sensible carnall reason . Carnall reason faith , such a one is a happy man , sure he is in great favour , God loves him : oh but the Sanctuary saith , it shall never go well with such a mam . Carnall reason would say of Dives , oh , a happy man : but the Sanctuary saith , he had his good here , and Lazarus had his ill here . Carnall reason saith , is there any providence that rules in the earth ? is there a God in heaven , that suffers these things to go so confusedly ? I , but the word of God , the Sanctuary saith , there is a providence that rules all things sweetly , and that all things are beautifull in their time . We must not look upon things in their confusion , but knit things , Mark the end , mark the end of the righteous man , Psalme 37. Look upon Ioseph in prison , here is a horrible scandall : for where was Gods providence to watch over a poore young man : but see him after , the second man in the Kingdome . Look on Lazarus at the rich mans doore , and there is scandall : but see him after in Abrahams bosom . If wee see Christ arraigned before Pilate , and crucified on the Crosse ; here is a scandall ; that innocencie it selfe should be wronged : but stay awhile ; see him at the right hand of God , ruling principalities and powers , subjecting all things under his feet . Thus the Sanctuary teacheth us to knit one thing to another , and not brokenly to look upon things present , according to the dreams of mens devices ; but to look upon the catastrophe , & winding up of the tragedy . Not to look on the present conflict , but to go to the Sanctuary , and see the end of all ; see how God directs all things to a sweet end . All the wayes of God ( to his children ) are mercy , and truth ; though they seeme never so full of anger , and displeasure . Thus you see , Gods children are in conflict oft times , and sometimes they are foyled in the conflict ; yet by way of recovery , they go into the Sanctuary , and there they have spirituall eye salve ; they have another manner of judgement of things , than flesh and blood hath . Againe , we see , when he went into the Sanctuary , the very sight of faith makes him draw near to God. Somtimes God represents heavenly truths to the eye of sense , in the examples of his justice . Wee see sometimes wicked men brought on the stage : God blesseth such a sight of faith , and such examples to bring his children nearer to him : as we see immediatly before the text , thou wilt destroy all that go awhoring from thee , and then it followes , It is good for mee to draw neare to God. So that the spirit of God in us , and our spirits sanctified by the spirit , takes advantage when wee enter into the Sanctuary ( and sees the divers ends of good , and bad ) to draw us close to God. Indeed that is one reason why God suffers different conditions of men to bee in the world ( not so much to shew his justice to the wicked , as ) that his children seeing of his justice , and his mercy , and the manifestation , and discovery of his providence in ordering his justice towards wicked men , it may make them cleave to his mercy more , & give a lustre to his mercie . It is good for me to cleave to the Lord : I see what will become of all others . The next that followes upon this ; that Gods children thus conflicting , and going into the Sanctuary , and seeing the end of all there . They goe a contrary course to the World. They swim against the streame . As we say of the starrs , and Plannets , they have a motion of their owne , contrary to that rapt motion , whereby they are carried , and whirled about , in foure and twenty houres , from East to West ; they have a creeping motion , and period of their owne ; as the Moone hath a motion of her owne , backward from West to East that makes every moneth ; and the Sunne hath a ●everall motion from the rapt motion hee is caried with , that he goes about in a yeare . So Gods children they live , and converse , and are carried with the same motion as the world is : they live among men , and converse as men doe : but notwithstanding they have a contrary motion of their owne , which they are directed , and carried to by the Spirit of God : as here the holy Prophet saith ; It is good for mee to draw neare to God. As if he should say , for other men , be they great or small , be they of what condition they will , let them take what course they will , and let them see how they can justifie their course , and take what benefit they can ; let them reape as they sow ; I doe not matter much what course they take , I will looke to my selfe ; as for me I am sure this is my best course , to draw neare to God. So the sanctified spirit of a holy man ; hee looks not to the stream of the times , what be the currents , and opinions , and courses of rising to preferment , of getting riches , or attaining to an imaginary present happinesse here : but hee hath other thoughts , hee hath another judgement of things , and therefore goes contrary to the worlds course . Heare Saint Paul , Phillip 3. saith he there , All men seek their owne , I cannot speak of it without weeping : whose end is damnation , whose belly is their God , who mind earthly things . But what doth Saint Paul , when other men seek their owne , and are carried after private ends ? oh saith he , our conversation is in heaven , from whence we look for the Saviour ; who shall change our vile bodies , and make them like his glorious body ; according to his mighty power , whereby he is able to subdue all things to himselfe . So you see the blessed Apostle , ( led with the same spirit as the man of God here ) he considers not what men do , he fetcheth not the rules of his life from the example of the great ones of the world , or from multitude : these are false , deceiving rules : but he fetcheth the rule of his life from the experimentall goodnesse he had found by a contrary course to the world . Let the world take what course they will , it is good for me to draw neare to God. I might adde a little further , that The course , and corrupt principles of the world , are so far from shaking a child of God , that they settle him . They stir up his zeale the more . As we say ; there is an antiperistasis , an increasing of contraries by contraries ; as we see in winter the body is warmer , by reason that the heat is kept in ; & springs are warmer in winter , because the heat is kept in . So the spirit of God in the hearts of his children , works , & boyles when it is invironed with contraries ; it gathers strength , and breaks out with more zeale , as David , Psal. 119. when he see men did not keep Gods law ; we see how he complaines to God , It is time Lord for thee to work . Indeed it is the nature of opposition to increase the contrary : those that have the spirit , and grace of God in truth , they gather strength by opposition . Therefore the use we are to make of it , is to discerne of our selves , of what spirit wee are , what principles we lead our lives by , whether by examples of greatnesse , or multitude , or such like , it is an argument wee are led by the spirit of the world , and not by the spirit of God. Gods children as they are severed from the world in condition ( they are men of another world ) so they are severed from the world in disposition , in their course , and conversation : therefore from these grounds their course is contrary to the world . But , it is good for me ; ( But ) is not in the originall , it is , And it is good for me ; but the other is aimed at : the sense is , But it is good for me to draw neere to God , and so it is in the last translation . Thus you see what way we have made to the words . I do but touch these things , and it was necessary to say something of them : because the words are a triumphant Conclusion upon the former premises . And in the words , in generall , observe this first of all , that , God by his spirit inableth his children to justifie wisdome by their owne experience . To make it good by their owne experience , It is good for me to draw neere to God. And this is one reason why God suffers them to be shaken , and then in conflict to recover , that after recovery they may justifie the truth nihil tam certum , &c. nothing is so certaine as that that is certaine after doubting , nothing is so fixed as that that is fixed after it hath been shaken ; as the trees have the strongest roots , because they are most shaken with winds , and tempests . Now God suffers the understanding , that is , the inward man , of the best men to bee shaken , and after settles them ; that so they may even from experience justifie all truths : that they may say it is naught , it is a bitter thing to sinne : Sathan hath abused mee , and my owne lust abused me , and intised mee away from God : but I see no such good thing in sinne , as nature perswaded me before . As travellers will tell men , you live poorely here ; in such a country you may do wondrous well , there you shall have plenty , and respect ; and when they come there , and are pinched with hunger , and disrespect , they come home with shame enough to themselves that they were so beguiled . So it is with Gods children : sometimes he suffers them to bee foyled , and lets them have the reines of their lusts awhile , to taste a little of the forbidden tree ; that after they may say with experience , it is a bitter thing to forsake God , it is better go to my former husband , as the Church saith in Hosea , when God took her in hand a little , sinne will be bitter at the last . So the prodigall , he was suffered to range , till he was whipped awhile ; and then he could confesse it was better to bee in his fathers house . God suffers his children to fall into some course of sinne , that afterward by experience they may justifie good things , and be able to say that God is good . And the judgement of such is more firme , and doth more good than those that have beene kept from sincking at all . God in his wise providence suffers this . We should labour therefore to justifie in our owne experience all that is good . What is the reason that men are ashamed of good courses so soon ? It may be they are perswaded a little to pray , and to sanctifie the Lords day , to retire themselves from vanity , and such like : I , but if their judgements be not setled out of the book of God , and if they have not some experience , they will not maintaine this , therefore they are driven off . Now a Christian should be able to justifie against all gainsayers whatsoever can bee said , by his owne experience ; That to read the book of God , and to heare holy truths opened by men led with the spirit of God , it is a good thing ▪ I find Gods spirit sanctifie me by it . To sanctifie the Lords day , I find good by it by experience . That where there is the communion of Saints ; holy conference , &c. I can justifie it , if there were no Scripture for it : I find it by experience to bee a blessed way to bring me to a heavenly temper , to fit mee for heaven . So there is no good course , but Gods children should be able both by Scripture , and likewise by their owne experience to answer all gainsayers : when either their owne hearts , or others shall oppose it , he may bee able to say with the holy man here , it is no matter what you say ; It is good for me to draw neere to God. So much for the generall . To come more particularly to the words . It is good for me to draw neare to God. HEre you have the justification of piety , of holy courses , which is set downe by drawing neare to God. And the Argument whereby it is justified , It is good . This glosse put upon any thing , commends it to man : for naturally since the fall there is so much left in man , that hee drawes to that which is good : but when he comes to particulars , there is the errour , hee seekes heaven in the way of hell , he seekes happinesse in the way of misery , he seekes light in the way of darknesse , and life in the way and path of death ; his lusts so hurry him , and carry him the contrary way : but yet there is left this generall foundation of Religion in all men ; as the heathen could say , naturally all men from the principles of nature draw to that which is good . Here religious courses are justified , and commended from that which hath the best attractive , and most magnetticall force . It is good to draw neere to God. Good hath a drawing force : for the understanding that shewes , and discovers : but the will is the cheife guide in man ; and answerable to the discovery of good or ill in the understanding , there is a prosecution or aversation in the will , which is that part in the soule of man that cleaves to good discovered . To unfold the words a little . [ It is good ] To draw neere to God who is the chiefe good . It is good in quality , and good in condition , and state ; It is good in quality and disposition : for it is the good of conformity for the understanding creature to draw neare to God the Creator , who hath fitted the whole inward man to draw neare , to conforme to him . And then it is good in condition : for it is his happinesse to do so ; the goodnesse of the creature is in drawing neare to God. The nearer any thing is to the principle of such a thing , the better it is for it : the nearer to the Sunne , the more light ; the nearer to the fire , the more heat ; the nearer to that which is goodnesse it selfe , the more good ; the nearer to happinesse , the more happy : therefore it must needs be the happinesse of condition to draw neare to God. So you see what is meant , when he saith here , it is good : It is a pleasing good , conformable to Gods will , he commands it : and it is for my good likewise , it advanceth my condition to draw neare to God. [ To draw neare ] what is it to draw neare to God , wee shall see by what it is to go from God. God is every where , wee are alwayes neare to God , Whither shall I go from thy presence ? If I go to hell , thou art there , &c. saith the Psalmist . God is every where indeed in regard of his presence , & power , & disposing providence but then there is a gracious presence of God in the hearts of his children . And there is a strange presence of God to Christ , the presence of Vnion ; which makes the humane nature of Christ the happiest creature that ever was , being joyned by a hypostaticall Vnion to the second person ; but wee speak not of that nearnesse here . 3 There is a gracious nearenesse , when the spirit of God in the spirits of those that belong to God , sweetly inlargeth , and comforts , and supports , and strengthneth them , working that in them that hee works in the hearts of none else : for instance , The soule is in the whole man , it is diffused over all the members ; it is in the foot , in the eye , in the heart , and in the braine : but how it is in all these ? It is in the foot as it moves it , it is in the heart as the principle of life , it is in the braine , and understanding , using , and exercising , his reasoning understanding power : so that though all the soule be in the whole man , yet it is otherwise in the braine than in the rest ; so , though God bee every where , yet hee is otherwise in his children than in others : he is in them graciously , and comfortably , exercising his graces in them , and comforting them ; hee is not so with the rest of the world : you see how God is present every where , and how hee is graciously present with his . So answerable wee are faid to be neare to God ( we are neare him in what state soever we are ; but then ) there is a gracious nearnesse when our whole soule is neare to God , as thus : when our understandings conceive aright of God , 1 as it is said of the young man in the Gospell , when hee began to speak discreetly , and judiciously , Thou art not farre from the Kingdome of God : when men have a right conceit of divine truths , they are not farre from the Kingdome of God ; when there is clearnesse of judgement to conceive aright . Those that have corrupt principles , are farre off ; if the understanding bee corrupt , all the rest will go astray : there is the first nearnesse when the judgement is sanctified by the spirit to conceive aright . 2 Then againe , there is a nearnesse , when we not only know things aright , but mind them ; when the things are present to our minds , when God is in our thoughts . David saith of the wicked man , God is not in his thoughts . When we mind , and think of God , and heavenly things , they are neare to us , and wee to them : For the soule is a spirituall essen●e , it goes every where , it goes to heaven , and is present with the things it minds ; wee are nearer to God , and heavenly things , when wee mind them , and think on , and feed our thoughts on them . 3 Againe , wee are neare them when our wills first make choyce of the better part with Mary ; when upon discovery of the understanding , the will chuseth deliberatly : upon consideration followes the determination , and chusing of the will , and upon choice , cleaving , which is another act of the will ; when it chuseth that which is spiritually best , every way best for grace , and condition , then it cleaves to it . As it is said of Ionathan , his heart did cleave ●o David : so the woman cleaves to her husband , as Saint Paul speaks : when the will chuseth , and cleaves to that which is good , then there is a drawing neare . And likewise when the affections are carried to God as their object , 4 then there is a drawing neare to God , when our love imbraceth God , and heavenly things : for love is an affection of union , it makes the thing loved , and he that loveth to be one : it is the primary , the first borne affection of the soule , from which all other affections are bred , when we love God we desire still further , and further communion with him . And where there is love , if we have not that wee love , then the soule goes forth to God in desire of heavenly things ; the heart pants after God , as the Hart doth after the rivers of waters , and after holy things , wherein the spirit of God is effectuall . And when we have it in any measure , then the soule shewes a sweet enlargement of joy , and delight in God. Thus when we judge aright of , and mind heavenly things , and make choyce of them , and cleave to God with all our affections of love , and joy , and delight , when these are carried to God , and heavenly things , then we draw neare to him . And especially when the inward man is touched with the spirit of God , even as the Iron that is touched with the Load-stone , though it be heavy of it selfe , it will go up : so , when the inward man is touched by the spirit of God , with a spirit of faith , which is a grace by which we draw neare to God with trust : for it is confidence , and trust that drawes us neare to God. Faith it is wrought in the whole inward man , in the understanding , in the mind , in chusing , and cleaving : but especially it is in the will : for faith is described to bee a going to God , a comming to him , which is a promotion , or going forth , which is an act of the will , so by faith , and trust , specially we draw neare , and cleave to God. Even as at the first we fell from God by distrusting of his word , saith the Divell , yee shall not die at all , we beleeved a lier more than God himselfe . Now we are recovered by a way contrary to that we fell ; wee must recover , and draw neare to God againe by trusting , and relying upon God. You see what is meant by the words , It is good for me to draw neare to God. To come to observe some things from them , first this , that , Spirituall conviction of the judgement , it is the ground of practise . It is good , and good for me ; For we know in nature that the will followes the last designe of the understanding ; that which the understanding saith is to be done , here , and now all circumstances considered it is best , that the Will chuseth , and that a man doth : for the Will rules , and leads the outward man. Now where there is a heavenly conviction of the understanding of any particular thing , this at this time is good , all things considered ; and weighed in the ballance , on the one side , and on the other ; where this is , there comes in practise , and drawing near to God alway . Conviction is when a man is set down , so that he cannot gainsay nor will not , but fals to practice presently : then a man is convinced of a thing . That which is immediatly before practise , and leads to practise , it is conviction ; Now there are these foure things in conviction . There is first truth , a man must know that such a thing is true . Then it must not only be a truth , but a good truth ; as the Gospell is said to be the good word of God , and it is a true , and a faithfull saying . It is a true saying , that Christ came to save sinners ; and it is a faithfull , a good saying . If it bee not good as well as true ; truth doth not draw to practice as it is truth , but as it is good . As it must be truth , and a good truth , so it must be good for me , as the holy man saith here , It is good for me , &c. A thing may bee good for another man ; the Divell knowes what is good ; and that makes him envy poore Christians so ; wicked men know that which is good , when they sinne against the holy Hhost ; but for them it is better to keep in the contrary : so that we must know it is a truth , and a good truth , and good for us in particular , that it is best for us to do so . The fourth is this , though it be true , and good , and good for us ; yet before we can come to practise , it must be a good that is comparative , better than other things that are presented , or else no action will follow . A man must be able to say , this is better than that . A weak man that is led with passions , and lusts , he oft-times sees the truth of things , and sees they are good , and good for me , and wishes that he could take such a course : but such is the strength of his passions at this time that it is better to do thus , it is better to yeeld to his lusts , and he trusts that God will be mercifull , and he shall recover it afterwards . These foure things , therefore must bee in conviction , before wee can take the best course ; and these are all here in this holy man : for he saw it was a truth , a duty , and likewise that it was a good truth : for to bee neare to God the fountaine of good , it must needs be good : And then it was good for him to be so : nay it was good , all things considered : for it is a Conclusion ( as it were ) brought out of the fire , out of a conflict ; Nay say the flesh , and say all the world what it can to the contrary , It is good for me to draw neare to God , he brings it in as a triumphant Conclusion . Put drawing neare to God in one ballance , and lay in that ballance all the inconveniences that may fallow drawing neare to God ; the displeasure of great ones , the losse of any earthly advantage ; and lay in the other ballance all the advantages that keep men from drawing neare to God : as if a man do not keep a good conscience , he may please this or that man , hee may get riches , and advance himselfe , and better his estate ; consider all that can bee , yet notwithstanding , it is better to draw neare to God , with all the disadvantages that follow that course , than to take the contrary : Thus you see the truth cleare , that conviction is the way , and foundation of practice . Therefore we should labour by all meanes to be convinced of the best things . It is not sufficient to have a generall notion , and slightly to heare of good things : no , wee must beg the spirit of God that hee would seale , and set them upon our soules , and so strongly set , and seale them there , that when other things are presented to the contrary , with all the advantages , and colours , and glosses that flesh and blood can set upon them : yet out of the strength of spirtuall judgement wee may bee able to judge of the best things out of a spirituall conviction , and to say it is best to cleave to God. So said the blessed man of God Moses , there was in the one end of the ballance , the pleasures of sinne , the honours of a Court , there was all that earth could afford : for if it bee not to bee had in a Princes Court , where is it to bee had ? his place was more than ordinary , hee was accounted the sonne of Pharoh's daughter : yet lay all that in the ballance ; and in the other part of the ballance , to draw neare to Gods people ; though the people of God were a base , fore-lorne , despised , afflicted people at that time : yet notwithstanding to draw neare to the cause of Religion , the disgraced cause of Religion , to draw neare to God when hee is disgraced in the world ( it is easie to draw neare to God when there is no opposition ) but to draw neare to Gods part , and side , when it is disgraced in the world , Moses saw it the best end of the ballance , put in the afflictions , and disgrace of Gods people , or what you will. So it was with Abraham when hee followed God ( as it were ) blind-fold , and left all , his fathers house , and the contentments he had there . So it was with our Saviours Disciples , they left all to follow Christ : they were convinced of this ; surely we shall get more good by the company of Christ , than by those things that we leave for him . Let us labour therefore to be convinced of the excellency of spirituall things , & then spirituall practice will follow . And undoubtedly the reason of the prophane conversation of the world , it comes from hidden atheisme : that men make no better choyce than they do , that they draw not neare to God ; let them say what they will , it proceeds from hence . I prove it thus ; when men are convinced of good things , they will do good : for conviction is the ground of practise , and when men do not take good courses , it is because they are not convinced of the best things . Therefore men that sweare , and blaspheme , that are carnall bruit persons , at that time Atheisme rules in their hearts ; that they beleeve not these things in the book of God to be true . Can the swearer beleeve that God will not hold him guiltlesse that takes his name in vaine : that a curse shall follow the swearer ? and the whoremonger , that whoremongers and adulterers God will judge ? and so the covetous , and extortioners , ( they that raise themselves by ill means ) shall not enter into the Kingdom of heaven , can men beleeve this , and live in the practise of these sinnes ? ( if they did beleeve these things indeed , as the word of God sets them downe , if they did beleeve that sin were so bitter , and so soule a thing as the word of God makes it ) certainly they would not : therefore it comes from a hidden Atheisme . Indeed there is a bundle of Atheisme , and infidelity in the heart of man , and we cannot bewaile it too much : In the best there are some remainders of it : as this holy man , so foolish was I , and as a beast before thee , when he thought of his doubting of Gods providence . Therefore considering that the cause of all ill practise , is that we are not spiritually convinced of the contrary , that sinne is a naughty , and bitter thing ; nor are wee sufficiently convinced of the best things , let us labour more and more to be soundly convinced of these things — Now , nothing will do this but the holy Ghost , as yee have it Iohn 16. Christ promiseth to send the Comforter , the holy Ghost , and he shall convince the world of sinne : that is , hee shall so set sin before the eyes of mens soules , that they shall know there is no salvation but in Christ ; hee shall convince them of unbeliefe , that horrible sinne ; they shall have it presented so to them , that they shall beleeve presently upon it . This the holy Ghost must do . But the holy Ghost doth it in the use of meanes ; therefore it must be our wisdome , to heare , and pray , and meditate much , that God would vouchsafe his spirit to perswade us , to convince our understanding , to convince us of all our false reasonings against good things ; that there may not a vile imagination rise in our hearts contrary to divine principles . It is good to draw neare to God : therefore it is good to come to the Sacrament , which is one way of drawing neare to God. Let us be so convinced of it , that it is not only a necessary , but a comfortable , and sweet duty to have communion with God : for will we suffer for Christ if wee will not feast with him ? What shall wee say of those therefore , that are so farre from drawing neare to God when they have these opportunities , that they turne their backs ? They cleane thwart this blessed man here , he saith , It is good for me to draw neare to God ; nay say they , it is good for mee to have nothing to do with God , nor Christ , no not when he comes to allure mee . Now hee is come neare us indeed , that wee might come neare him : because wee were strangers to God , and could not draw neare to him simply considered , God became man , Emmanuel , God with us , that he might bring us to God. Christ is that Iacobs ladder that knits heaven and earth together ; Christ , God and man , knits God and man together : this was the end of his incarnation , and of his death , to make our peace , to bring those neare that were strangers , nay , enemies before , and of our part and portion in the benefit of his death , we are assured in the Sacrament . Therfore let us draw neare to our comfort , with chearefulnesse , for his goodnesse that we have these opportunities . Let us draw neare to God to have our faith strengthned , and our commuion with him increased . Only let us labour to come with cleane hearts , God will be sanctified in all that come neare him . Let us know that we have to deale with a holy God , and with holy things , and therefore cast aside a purpose of living in sinne , let us not come with defiled hearts : for then , though the things be holy in themselves , they are defiled to us ; let us come with a resolution to renew our covenant , and come with rejoycing that God stoups so low , to use these poore helps , that in themselves are weak , yet by his blessing they are able greatly to strengthen our Faith. FINIS . KING DAVIDS EPITAPH : OR , An Epitome of the life and death of King DAVID . In three Sermons . By The late learned , and reverend Divine RICHARD SIBBS . Doctor in Divinitie , Master of Katherine-Hall in Cambridge ; and sometimes Preacher at Grays-Inne . Luke 1.74 , 75. That we being delivered from our enemies , might serve him in holinesse and righteousnesse before him , all the dayes of our lives . 2 Sam. 14.14 . For we must needs die , and are as water spilt upon the ground . LONDON , Printed by E. P for Nicholas Bourne and Rapha Harford . KING DAVIDS EPITAPH . Acts 13.36 . For David after in his owne Generation he had served the Counsell ( or will of God ) he fell asleep , and was laid to his Fathers , and saw corruption . THe words are part of a Sermon of blessed Saint Paul , wherein he proves out of the old Testament Psal. 16. that David prophesied of Christ , and not of himselfe . David saw corruption ; but hee of whom David spake , saw no Corruption : therefore David was not the Messias . He shewes that the things there spoken , do no way agree to David , but to the Messias , who saw no corruption : For David after hee had served his owne Generation fell asleep and saw corruption . In generall observe this ; One of the best wayes to understand the Scriptures , is to compare the old Testament and the new together . That which was spoken , and fore-told of Christ in the old Testament ; and fulfilled in the New , that must needs bee true . Christ is the true Messias ; why ? It was fore-told so of him in the old Testament , and accomplished in the new : therefore Christ is the true Messias , comparing the prophesie , and the event together . For the old , and new Testament make up but this syllogisme : He that should be so , and so as was prophesied : Born of a Virgin ; that should come at such a time in the later end of Daniels weeks &c. he is the true Messias : But Christ was such a one , hee was borne of a Virgin , came at such a time , he saw no corruption : for hee rose the third day : therefore Christ is the true Messias . Againe , you see the holy Ghost here could not mention David without termes of honour ; David after he had served the will of God in his Generation , &c. Precious to God is both the life and death of his Saints . The righteous shall be had in everlasting remembrance . The name of Iosias is as an oyntment poured out : so indeed the names of holy men are as oyntment poured out , they sweeten men when they are gone . Davids bodie was buried among them : but David had a better Tomb , hee was buried in the best monument , in the hearts , and remembrance of Gods people ; and in the remembrance of God. God wraps him up as a valiant man in his owne collours . He mentions not David barely here , but his serving the will of God. Let wicked men cast what aspertions they will upon the names of Gods people : let them eclipse them , and cloud them as they please , as their malice instigates them therein ; the names and reputations of Gods people are not in their keeping , and power : For David shall have a good name ( in spight of all the ●●oeg's and Shemeies , when they are rotten bodie and name together ) wee see here many hundred yeares after he is mentioned with titles of honour . It should incourage us therfore to serve God as wee regard a good name . Mark here the language of the holy Ghost , the language of Canaan . When hee speaks of a good man , hee speaks of him in savorie termes : he doth not say that David after hee had been so long , or lived so long , or reigned , and flourished so long : ( as wee see in stories such a man lived , or reigned , &c. so long and then died : ) yet this had beene true , after hee had lived , and reigned so long hee died . But that is not the language of the holy Ghost ; but after hee had served God so long . The Scripture values men by that that God values them , and not as men do , by their life , and reign , and flourishing in the world , and their esteem with men , but as his carriage hath been to God. David served the will of God in his generation . And then when he speaks of his death , he fell asleep he sweetens the harsh name of death , with a sweet term the Scripture puts upon it . It is a comfortable thing to consider the very language of the Scripture , how savoury and heavenly it is , raising us up to comfortable and heavenly thoughts , even from the very manner of the phrase . Different ( as I said ) is the phrase of Scripture from other histories , that say , such a man lived , and reigned so long , and then he died . And indeed a man may say of a wicked man , he was so long in the world , but if he did no good , a man can scarce say that he lived : for what is life without doing good , but a meer being in the world ? Or if his life be ill , we may say , such a man troubled the world so many years , & then went to his own place , as it is said of Ind●s : but this is the Epitaph of a holyman , he served God so long , and then he slept , and had happinesse of God ; another manner of Epitaph than other men have when they are gone . This I observe from the very language or phrase : David when he had served the will ( or counsell ) of God as the Word is . Again in the third place observe this in generall , that God sets down David here only as he was a good man , and passeth by all his in●irmities and breaches : whereas alas David ▪ life was woven with good and ill ▪ there were some ill spots in that excellent garment ; there were some ill parenthesis made in that excellent speech ; there was somewhat ( by the infirmity of man ) that was not so good : but doth God speak of that when he mentions David ? Oh no! But David after he had served God in his generation , &c. The spirit of God in Saint Paul , passeth by all that was amisse , and sets down that which is good ; to shew us this comfortable point , that God values those that are in Christ , ( and have repented of their sinnes ) not by what they have been , or have done at some time : but by what they are , and what they resolve to be . God values them by their better part , by that that is his in them , by that that is spirituall in them . He iudgeth them by the tenour of their lives , and not by a particular flaw in their lives . This is Gods infinite mercy , when he pardons , he pardons absolutely , he forgets as well as forgives : therefore the phrase of Scripture runs , He will cast our sins behinde his back , & cast them into the bottome of the sea , that they shall never rise up in remembrance . When we have once repented of our sinnes , they are to him as if they had never been done ; they are as things forgotten . Peter , after his foul fall , he was not so much as upbraided by Christ in particular , Thou hast denied me , &c. onely Christ comes sweetly over him with a question , Lovest thou ●e ▪ he tels him not , thou hast betrayed me thus and thus : no , he doth not so much as upbraid him with the mention of it . So curious is God for troubling the peace of his people , that when they have soundly repented of their sins , they shall never hear of it to their confusion , nor at all , except it be to better them , and to perfect the work of humiliation . Contrary to the fashion of the corrupt poysonfull nature of man : if they have but one thing ( in all a mans life ) to hit him in the teeth with , he shall be sure to hear of it oft enough , and passe by whatsoever is good in him . God doth not so with his children , but though they have some breaches in their lives , he passeth by them , and takes notice of that which is good in them ; as we see here the Apostle doth , being directed by the spirit of God. But though God so sweetly passe by Davids faults when he mentions him , & cals him a man after his own heart , &c. yet there is one thing that God puts in as a scarre upon David ▪ he was a man after Gods own heart ; in all things , but in the matter of Vriah . Why doth that come in Scripture ? Surely God mentions that , because that was done with more deliberation and advice , it was done in cold bloud ; it was not infirmitie , but presumption in that . Now the more will there is in any action of sinne , the more hainous the sinne is , the more the guilt is increased . There was more will in that : for it was not done in heat of passion , but deliberatly : therefore it was a foule act . The spirit of God takes notice both of the good , & of the evill ; as we see in the Epistles , ( in Rev. 2. ) to the Churches , he had found fault with them before , and ( indeed God discerns directly where wee are to blame ) yet this thou hast , that thou hast the works of the Nichol●itan , &c. If there be any good , God takes notice of it . Davi● after h● had repented of that foule sinne , and was sharply corrected for it ( as indeed he was , ) David was a good man for all that , hee served God in his Generation . But ( to give you an item by the way ) however God passed by the sinne in David , and accounted him after his repentance a good man ; yet he must be sharply corrected for it . Let no man therefore presume upon this that God will iudge him by the tenour of his life ; and therefore hee will commit particular enormities : oh no! it cost David deare : for besides his heart-smart in his owne particular ( God made his heart bleed , it cost him many a salt tear , besides that ) it was punished in his posteritie : God raysed up his own bowels to take armes against him ; hee made him wish a thousand times that he had not so offended God. It is ill trying conclusions with God ; though God afterwards pardon us , and turne all to good ; yet it shall cost us deare first . Though God will bring us to heaven : yet if we will venture upon sinnes against conscience , and take libertie to offend God , he will take sharp courses with us , yet it shall not preiudice our salvation ; you see those sins of David after he had repented & was corrected for them , they were forgotten , and David ( in regard of the course of his life ) served God ; his life was a service of God notwithstanding some particular actions . These things may be usefull to the best of us all : therefore I observe them in generall from Gods manner of mentioning David here with honour ; and passing by his infirmities . To come more particularly to the words . Then David after he had served in his Generation , the will of God , &c. THe words are a short Epitome of the life and death of the blessed man David First , I will speak of his life , and then of his death . In his life there are these two parts : First , the time in which he lived , when this service was done : In his Generation . And then the manner of his carriage in that time of his generation , It was a service of God , He served God. And this service of God is set down by the obiect of it ; God. By the rule of his worship ; the will of God. Hee served God , but how ? as he had revealed his will to him , not at randome : God will be served according to his own will. And then here is the act , he served ▪ So here is the proper obiect of worship , God , in whom all our service is terminate ; whatsoever we do it must rest in him ; if we do good works to men , it must be for Gods sake , we must serve God in it . Then here is the proper rule carrying us to that obiect , his Will And then it must be a service , it must be done in obedience to God. David in his Generation served the will ( or counsell ) of God , as the Word is . For his death , we shall speak of it after . First , for the time , In his generation . [ Generation , ] in the Scripture , signifies a succession of men one after another , as you have it in Matth. 1. from such a one to such a one , so many generations , so many successions . You know in the Latine tongue , seculum , is taken for an age , or generation ; the space of an hundred years : though Moses shut up the life of man in a shorter time . Succession of one man after another , is a generation . Generation , sometimes in a generall sense , is taken for all of one kinde . The generation of Noah , and the generation of the righteous ; that is , all of that kinde , without restraining it to succession . But most commonly it is the consideration of men from succession of them ; having the tearm from the way whereby we enter into the world , that is , by generation ; therefore the succession of men from one to another , is called Generation . Now here , Generation implies both the times , and the persons . The persons of men are a severall generation , and the time wherein they live is a generation , and both are here included : David in his Generation ( among the age of men , and in the time wherin he lived ) ●erved God. The meaning of the place is clear . The points considerable here , are , First of all , that there is a generation , a succession of men one after another . Secondly , that every man hath his particular generation , Davi● had his generation , wherin he served the Lord. Thirdly , that he served God in his Generation , that is , the whole time of his Generation : yet with this limitation , he served God only in his generation while he was here , before he came to heaven . In heaven there is a kinde of service , but it is not by way of work , but of reward . We must serve God in our generation here . If ever we look to reap herafter , we must sow now . David served God in his generation . First of all , There is a generation , a succession of men . Particular men go off the stage ; but the species , the kinde is eternall ; kinds of things continue forever . Man dies no● , but Paul and Pete● and David die : there is a succession of particular men . It is with men , as it is with the waves of the sea ; one wave goes away , and another comes after . It is with men as it is with trees : for men are compared in Scripture to trees : trees of righteousnesse ; and man , take him in his nature , is like a tree : the Poet could say to that purpose ; it is with men as with trees , some leaves fall off in Autumne , and others come in their place the next spring : so it is with men , they have their severall Generations , there is an Autumne , a decay , and there is a spring of them , there is a succession of Generations . To teach us this lesson , that , our time being short here ; ( every man hath his generation ; one Generation goeth away and another commeth , as the Scripture saith : wee must be laid to our Fathers , and otherr must stand up in our place ; Rise up Iosua ; for Moses my servant is dead , ( saith the Lord : ) one servant of God dies , and another rises . There bee many that must act their parts in this world , therefore some must go off the stage , that others may come on ) therefore while we have time here , let us be sure to do good , before we be takē away , suddenly , we know not how soon and there be no more generation . Here there will be a succession of generations till wee all meet in heaven , & then there wil be no succession , there shal be no more death ; but as the Apostle saith , we shal be for ever with the Lord. And it should teach us likewise ( considering that in regard of our being and naturall condition in the world , there are severall successions , generation after generation , that now we are here , and presently after no more seen in the world ) to make sure an eternall generation , to be borne anew of the immortall seed that never dies , as Saint Peter saith , that tends to immortality ; there is no death in that birth . A Christian as hee is a new creature , hath a generation to eternitie , hee never dies . In regard of our being here , there is generation after generation ; successions of men : but when wee are new borne , though wee cease to be here , we go to heaven . He that beleeves in mee ( saith Christ ) shall never die . Man that is 〈◊〉 of a Woman ( saith Job ) hath but a short time to live , and ( that short time ) is full of misery : but man that is borne of the spirit , hath an eternall time to live , and that a happie life . All flesh is grasse in regard of this life we lead , which is supported with meat , and drink , and the comforts of this life : all flesh is grasse , and the beauty of it as the flower of the grasse ; but the Word of God indureth for ever ; and as Saint Iohn saith , hee that doth the will of God , indureth for ever . The word of God indures for ever , because it makes us ( having the spirit of God ) to indure for ever . The world passeth , and the lusts of it , but he that doth the will of God , ( that is , new borne by the word of God , and transformed to the obedience of God , he ) abides for ever . Would you abide for ever , and not passe from alteration to alteration , ( as wicked men ) they alter , and come to nothing , and worse than nothing ) then labor for this estate , this is the way to abide for ever : this life hath no date of daies , no death . Labour to plant our selves in Christ by faith , that so in him wee may have an eternall estate . Thou art our habitation from generation to generation . It was a Psalme that was made upon occasion of their falling away in the Wildernesse ; they dropped away as leaves , and few of them came to Canaan : Well , ( saith he ) we fall away here , and wither as grasse , &c. But thou art our God from generation to generarion , that is , wee have a perpetuall subsistence in thee . A Christian when hee is in God ( by being in Christ ) hath a perpetuall everlasting subsistence . As we are Temples of God : so he is our Temple , wee dwell in him , thou art our habitation , &c. Who would not labour to bee in such an estate ? for in this world there is nothing , but a succession of Generations . Secondly , Every man hath a particular generation . There is some emphasis in this : David in his generation : For men drop not into the world at all adventure : but every man hath his own time appointed , when to come into the world , and when to goe out , some in one time , and some in another . Therfore the times wherin they live are foreknown of God : he hath set downe when such a man shall be borne , in such an age of the world ; so long he shall live , such work hee shall do , and when he hath done his worke , he shall be taken away hence , and another shall come , and stand up in his place . So every man hath his own generation designed , and appointed , and ordained by God himselfe from all eternity ; not only his generation , but all the circumstances of it , the very place of his abode , the time , and season , and country where he shall live , all are set downe . It is usefull for this end , to observe in what times our lot is fallen , to what times God hath reserved us , what generation , and age we live in : to consider of the state of the times . Are they good ? blesse God that hath reserved us to those times We pittie some good men that lived in ill times ; as our Countrie-men in Queene Maries time , 1 and other dark times ; they were worthy men , and it was pitty they lived not in better ages : certainly they would have beene excellent men then : Therefore we should blesse God for reserving us to better times . What makes the times better ? The discovery of salvation by Iesus Christ : the discovery of the meanes of happinesse in another world : In what age there is a cleerer discovery , where there is most spirit working together with the outward meanes : that is a blessed age : the spirit of God was not working so much in former times of darknesse , and Popery . Then there were many that followed the Beast to their eternall destruction , though God had mercy on many soules that followed him . As it is said in Scripture , they followed Absalom in the simplicity of their hearts , not knowing whither they went : so they followed Popery in the simplicity of their hearts , not knowing the danger , God had mercy on them ; yet certainly , thousands of them were wrapped up in darknes : they were miserable times then . Those that know Popery wil say so ; those that read the story will say so : the world was wrapped in wars , and miseries in those times . It is true , our times are not so good as they should be , and in many regards they are miserable times : and we must not murmure at this dispensation of God , if God hath so appointed that our lot shall be to live in hard , and ill times . I say in some respects these are bad times : for the world , the older it growes , the worse it is ; As it is in a sinck , the further it goes , the more soyle it gathers : so al the soyle of former times are met in the sinck of later times , & in that respect this generation is an ill generati● : but if we consider what makes times good , 2 the manifestatiō of Christs glorious Gospel ( that hath shined for a hundred yeere , & more in our Church ) the discovery of the means of salvation so cleerly , the abundance of the spirit with the meanes , making men to apprehend the means , enlightning their understandings to make use of them , and working their hearts to obedience : look in what age these are , they are happie times . Witnesse our Saviour ( and he is the best Iudge ; ) Happie are the eyes that see the things that yee see , and the eares that heare the things that you heare . Oh! in former times if they had seene that that wee see , and heard that that wee heare , they would have accounted themselves happy : Oh! those that lived two hundred yeeres ago ( though they were good men ) if they had lived to see that that we see , and to heare that that we heare , ( living in the glorious lustre and Sun-shine of the Gospell ) how would it have reioyced them ? Therefore as we have cause to consider of the ills of the time , and generation , that wee bee not swayed away with them : so we have cause on the other side to blesse God , that hath reserved us to these times of knowledge . In regard of the ills we may say with Saint Austin . Lord to what times are we reserved ! But in regard of the good things wee may say , blessed be God that hath reserved us for these things : that he hath cast our time thus , that we should be borne in this generation , in the blessed time of the Gospell , in this second spring of the Gospell : We should blesse God for it . Well ; but that is not all : we are to be accountable to God for the time and means we enjoy here in our generation . If wee bee not the better for it , wee shall bee so much the worse . It had beene better for us to have been borne in times of Popery , and darknesse , in places of ignorance , than living in the glorious times of the Gospell , and in places where the light is discovered , and to be naught in the middest of such light . Those that are bad now , are very bad : wee see by experience , that of all men , the most outragious wretched persons are those that are ill in good places : for God gives them up to more than an ordinary measure of prophanesse . A man shall have better , and more civill usage ; hee shall see better carriage in a Pagan , than in many Christians that are not good under the meanes . There bee degrees of those that are naught ; some God gives up to a prophane spirit in the middest of the means : a fearfull brand . Those that are bad now in the glorious times of the Gospell , their sinnes are presumptuous sinnes : they are not damned simply for sinning , so much as for sinning against the meanes , for sinning against such light , for sinning in these times ; Those that lived in darknesse they could do no better . What ; to be swearers now ! to be licentious ▪ disordered persons now ! to contemne holy things now ! to bee corrupt in our callings now ! In this generation when the light of the Gospel hath so gloriously shined ! what excuse can men have for their sinnes now ? Certainly it shall agravate their damnation that they were children of darknesse in the middest of light : nothing will trouble their consciences so much as that they have offended against so many meanes , and so many helps as they had in the dayes they lived in . I beseech you therefore , as wee should blesse God for reserving us for these times and places of knowledge , and light : so let us take heed lest they be a meanes of aggravating our damnation afterward ; that we shall wish that wee had never beene borne in such times , but rather in times of darknesse . It shall go better with our fore-Fathers that lived in darker times , than with us , if wee live in prophane and ungodly courses . Now there is no generation so good , but there bee grosse sinnes in all times , and generations : therefore let every man bee carefull ( as to consider the good of the generation , to take good by it ; so likewise ) to consider the sinnes of the time wherein he lives that he be not tainted with the sins of that generation . Gods children have a counter-motion , a contrary motion , to the motion of wicked persons in every generation : therefore in our generation let us do as David did in his generation , stand against the ills of the times ; go against the stream in that which is ill . It is the commendation you see in the old Testament ; Noah was a good man in his generation ; and such , and such , were good men in their generations . David in his generation served God , and yet the times were naught : help Lord ( saith he ) for godly men perish from the earth . The times were naught when hee lived : there was Doeg , and Achitophell , and Shemei , and other wicked men : yet David was a good man in his generation , hee was not carried with the stream of the times . A godly man considers who are good , and who are naught in his generation , and hee walks to heaven with those that are good , though they be never so few ; he goes in a contrarie motion to others , he doth not conforme to the world , Rom. 12. he fashions not himselfe according to the world , according to the wicked men in the generation he lives in : but he fashions himselfe to them that are of another world , that go a contrarie way to the world . Every generation hath a Genius both for manners and studie : former times they were given to Barbarisme : now these times are more refined for outward respects . So for sinnes ; every age hath particular sinnes that reigne ; Superstition in former times : but now the cleane contrary ; Prophanesse , Atheisme , hardnesse of heart against the light , Presumption , Loosenesse , and the like . Now these being the sinnes of our times , we should go so much the stronger against the stream of Prophanesse , and Atheisme . The Divell discovers himselfe in divers shapes , in divers generations : sometimes hee prevailes with ignorance ; and then hee is a spirit of darknesse : sometimes hee is a spirit of Prophanesse , and Loosenesse . Now consider by what sinnes the Divell hath most advantage , and be sure to set our selves against them . And let every one in his place , labour to make the generation we live in as good as we can . Why doth God speak thus honourably of David ? He served God in his generation ; that time was the better for him . Wee have all cause to blesse God for such men , they are blessed men . Let every one of us in our generation carry our selves so , that when wee are gone , it may be said ; such a man did much good in his time , and place , and hindred much ill , What a blessed thing is it when in our generation wee hinder all the ill , and do all the good we can ! that others may say to our comfort , and credit , the times , and place was the better for such a man. Beloved , every one of us hath his generation : some have a longer generation , some a shorter ; some have a longer glasse appointed to runne out ; some their glasse is runne out in a shorter time : Well , be it longer or shorter ; let us be carefull that we trifle not out our generation , and time wherein we live unprofitable ; that little part of time that God hath given us to work in , let us be sure to bestir our selves in our generation , we know not how long or short our generation is . Alas , if most men aske their owne consciences , wherefore they live ; what is the life of many , but an annoyance ? they infect the ayre with their oaths ; they are a burthen to the earth ; they mis-spend the blessings of God : but what hath the times beene the better for them ? their lives have beene scandalous , wicked , and vicious . It should be our glory to shine in our times , as lights in the midst of a sinfull generation . I beseech you therefore let us take the counsell of holy Saint Paul. Gal. 6. While we have time , let us do good : while we have a part to act here upon the Stage of this world , let us act our parts ; do that wherfore we came into the world . Wee have not assurance from God that our generation shall hold thus long , or thus long : therefore whatsoever wee have to do , let us do it presently , let us reforme our wicked lives presently , before wee go hence and bee no more seene . And for the good wee have to do , do it presently ; put it not off : no man is assured of his continuance here . In the next place , 3 David served God in his generation , hee did not do it by starts , and fits ; he did not do this or that good act : but he served God in his whole generation : So must every man , not only bee content to do now and then a good action ; for the veriest wicked man in the world may do good sometimes , and the best men may do ill sometimes : but in the whole course of our life , we must do good in our generation , our course must bee holy , the whole tenour of our lives while wee are in the world . All things have their time , but there is no time for sinne , there is no time for vanity , no time for swearing , no time for sensuality , and loosnesse . Therefore let the whole course of our lives be spent in the service of God. What do we know but that that little time wherein wee yeeld to the service of the Divell , may be the time when God will fetch us hence ? and what will become of us then ? therfore resolve not a moment to serve sinne ; our whole time is but short in respect of eternity : what is our generation to world without end ? Therefore let us be content to serve God our whole generation . He served God in his generation , that is , in his life-time , while he was here : for God hath placed us in the world to do him some work . This is Gods working place , he hath houses of work for us : now , our lot here is to do work ; to be in some calling , and course to work for God. We are not sent here into the world to play , or to live idly . Religion is no vocall profession : every man must have some calling or other , and in his generation he must do good : For what will our account be afterwards else , when we shall give an account to God how we have spent our time in our generation ? what good wee did , what ill wee hindred ? It will be a fearfull account ; when we have spent our time idly , perhaps scandalously , and offensively , and sent others to hell by our example . We must serve God in our generation , in our life . Thou that livest prophanely day after day , when dost thou meane to serve God ? at the houre of death ? did David serve God when he was to die only ? No , he served God in his generation , and then fell asleep . Alas , why do we put off ? there is no sowing after this life ; then is the time of reaping ; and why wilt thou deferre the time of sowing till thou come to reap ? It is a time to reap the comforts of religion at the houre of death ; shall we defer to serve Gods will till we come to make our own will ? and oft times it is forced what wee do then . No , wee must serve God all our time : David served God all his generation . To do a few good works at our death only ; it is a swinish doing good : the swine will do good when he is dead ; then there is profit of his flesh , though all his life hee were noysome . Those men that put off thus , they are rather swine than men ; beastly men . God seldome accepts the good they do then , and it is a forced good ; if they were not to die then , no good at all would be done : that they do , is because they can keep it no longer . It shewes they have no grace nor faith at all : for if there had beene faith to depend upon God , they would have done good before ; but they think , I may come to misery my selfe , and I know not what distrustfull base thoughts ; therefore they will do no good in their life-time . But wee must serve God in our generation , if wee will be saved . These things are of some use , and wee should not forget them ; but I come to the service it selfe , which I shall a little more stand upon . David served the will of God. HEre is considerable , as I told you , these three things . The object whom he served , God. The rule by which hee served him , his will : and then : The service it selfe : for to know the will of God , and not to serve him , it is to no purpose ; all must go together , wee must serve the will of God ; as wee see here David did . For the first ; It is a knowne truth , that God is the maine object of all our service . Indeed we serve men : for in love ( which is a very busie grace ) we must serve one another in good works , but the love of God must set all on work , and all must bee done in obedience to him . God is the object that must terminate all our service to men ; whatsoever duty wee do , we must do it as to God. If we serve men ; ( if we be Christians ) it must be with reference to God , because hee commands us , and that we may honour God. We can do no good to him ; what doth he care for our goods ? but he hath substituted men in his place , he hath appointed such and such men in our generation to do good unto : & he accounts what we do to them for his sake , as done to him . God is the object of our service : God in Christ as our Father . God , as God , without Christ a Mediator , ought to bee served for our very Creation ; if we were to go to Hell when wee had done ; or should vanish to nothing , with the beasts : for our very subordination , and subjection to God as creatures , implies service . He is the object of service , as being our Maker , having given us a being , having given us reason to serve him . But now God considered as a Father in Christ , in the Covenant of grace , wee ought to serve him in a higher regard ; not as creatures the Creator only , and as servants their Lord : but as a gracious Father . So God the Father , Son , and holy Ghost , and Christ Mediator God-man , are the object of our service , the whole adaequate , fit object : we must not go beyond them : for whatsoever else wee do , it must be in reference to them . I will not dwell upon the point ; it is a foundation to that I am to speak of . The next thing is the rule of his service , he served the will of God. The will of God. THe word signifieth Counsell , and it is better translated Counsell , than Will ▪ because it is more emphaticall : Gods will is his Counsell , not in regard of imperfection in Counsell ; for Counsell implies somewhat imperfect ; as deliberation , and consultation ; God sees all at once , he doth not deliberate : but in regard of that which is eminent in Counsell ; what is that ? Wisdome ; by Counsell thou shalt bee established : so whatsoever is Gods will , that is Counsell ; it is wise ; it is weighed , it is as gold seven times tried . Therefore wee should stoup to whatsoever is Gods will ; either in his word , or in events ; his Will is Counsell , hee is wise , hee is not rash . A patterne to all those that would be like God , to do all by Counsell , and not by Will. Those that are put to their will , if there bee not answerable wisdome to guyde it , to what mischiefe do they plunge themselves and others ? God must be served according to his Counsell , or Will , as hee hath discovered himselfe in his word : for service is nothing but an action done with an eye to the will of another : for if a man doth an action that one would have him do ; if hee do it not with respect to his command , it is no obedience , nor service : he that hath not some care in the act , it is no obedience . As the Civill Law saith , infringit obedientiam , &c. it breaks from the nature of obedience , that hath no cause for it ; he must know his reason : at the least there is the command of the superiour must bee a reason , and ground for what hee doth in all his obedience and service . Therefore there is a like necessity of the word of God , as of his service : for what Master will bee served according to the will of his servant ? why doth the Scripture mislike will-worship ; worship that is according to our owne will ? because there in wee make our selves God , we serve ourselves , and not God. Wee must not serve God , as wee would bee loath to be served our selves ; wee would be loath to ha●e a servant complement with cap , and knee , and then do as he list himselfe : and so for us to come , and complement with God , to heare his word , as if wee would be directed by him : to kneele , and pray to him for fashion , and then all our life after to do as we list . It is a delusion to say we serve God , unlesse we serve him according to his Will. Therefore there must be a rule of our service , and that rule is the written word of God. There was a time when the word of God was not written ; and then God discovered his Will by dreames , and visions , and many other wayes : but when the world was enlarged , and man-kind spread further , traditions from hand to hand was not a fit means , and way to deliver truths : because it was subject to corruption . God therefore would deliver his Will ( how he would be ●erved ) in writing : and God sanctified this course , and gave credit to it , by his owne example , writing his owne Law with his own finger . The ten Commandements were written by God himselfe . God was the first Preacher , and the first writer ; he was the first Preacher , he preached the Gospell to Adam in Paradice : and the first writer , the tenne Commandements being written by God himselfe . Now , wee have the written word of God to be our rule ( how God must be served ) an exact , and perfect rule . I will not speak by way of controversie : I ( hope we are grounded well enough ) but by way of direction for a godly life . Gods Will is a sufficient rule . What is requisite in a Rule ? First , a rule must be cleere , and open , that it may bee made use of , by those that are to bee regulated by it : therefore we say , The secret will of God can be no rule , 1 because it is secret . That which is a rule must bee manifest and open : therefore the revealed will of God that every one may see , that is our rule . Wee may crosse Gods secret will and do well , and wee may serve it , and yet do ill . A Father may pray for his childs life , and may crosse the secret will of God , and yet doth well ; God allowes bowels in Fathers . A wicked man may do according to Gods secret will , and yet sin : therefore that was not the rule of Davids service , nor cannot be of ours . Secret things belong to God : but revealed things to us and our children , saith blessed Moses . The will of God as it is discovered must be the rule of our actions : A rule must be open , or else it is no rule . Againe , the rule by which we must lead our lives it must bee infallible , 2 not subject to error ; for then it cannot be the rule of our service . The Word of God is an infallible rule , it cannot deceive , because it is the Word of God : men wrote it indeed ; but it was God that dictated it : the finger writes , but the head dictates : holy men wrote it according as they were guided be the holy Ghost . The will of any man cannot be the rule of any mans service , further than it is agreeable to the first rule , why ? because it is subject to errour , and mistake . That which must be the constant rule of a mans life , it must not be as popish traditions and the like ; it must be infallible : now the word of God is so , it is infallible : a man may erre , and be a man , and a good man too : but God cannot erre , and be God ; the word of God cannot bee false and bee the word of God , therefore it is an infallible rule . When this is applied to any creature , it is a Grand lie , and the foundation of misery in that Church : this is the first lie in the Church of Rome ; That the Church consisting of a company of men cannot erre : what a horrible absurdity is this , to make the will of man the rule : that the Church cannot erre , that Popery cannot erre ? though they erre egregiously ; they account rebellion service ; and make traitors merit , &c. But are our Tenents subject to such grosse things ? No , we make the rule of obedience the infallible word of God , that cannot erre . To attribute that of that which cannot erre , to that which can erre , it is a horrible absurditie : but I will not enter into controversies . 3 Againe , that which is a rule must be perfect in commensuration , in measure : it must be of equall extent to all things that are to bee ruled . Now the things that are to be ruled , is our whole carriage , and conversation : therefore that that is the rule for a man , it must rule his thoughts , his speeches , and actions : so the word of God , it rules the whole carriage of a man. There is a proportion between the rule , and all things that are to bee ruled by it ; all things fall under the word of God to bee directed , and ruled by it : It gives direction to our thoughts , to our speeches , to our actions , in our callings ; it gives direction to Magistrates , to Ministers , to Masters , to Servants , to all estates , and conditions , in life , in death . It is exceeding large as David saith , All things come to an end , but thy Commandements are exceeding large . It is a rule that extends to all things that are to bee ruled whatsoever : no other rule but Gods will doth so : for mens lawes , they have nothing to do with thoughts : thought is free for them . 4 Againe , a rule must bee authenticall ; what is that ? It must be credited for it selfe , it must have authority of , and for it selfe , and not depend upon another ( if it bee the first rule ; ) Indeed there be subordinate rules , there is a rule ruled , and a rule ruling mens lawes ; the Magistrates will , it is a rule ruled by a higher rule : and as long as it so , it is a good rule ; but there must bee a rule ruling , above all subordinate rules whatsoever ; what is that ? The word of God ; it hath authority from it selfe , not borrowed of men : it is a rule that rules all , & is ruled of none others rule : but by this rule ; this is a rule , ruling the very rulers of the world . No mans will is a law further than it is squared by this law of lawes . 5 It is an inflexible rule , it cannot bee bent to mens purposes ; man would bring Gods will to his will ; but it is the measure that measures all , and is measured by none : for we must not judge the word , the word must judge us . You have some presumptuous persons that will judge , and murmure at the word , but the word will bee too good for them , and judge them . Hee that judgeth the law , and gives sentence on the law , shewes himself a foole , the law must judge him : much more the law of God ; therefore it is authenticall . These are the maine properties of that that must be a rule to judge our lives by . Now the word of God , is both knowne ; and is not subject to errour any kind of way : and it is equall to all things that may fall under it ; and it is authenticall , of credit for it selfe ( let men say what they will , ) it must rule , and not be ruled . Therefore David when hee ordered his course of life by this will of God , he deserved this commendation , that in his generation he served the will of God. There bee subordinate rules in their kind ; as the Law of Nature , and the Lawes of men , direct in things of this life , to doe them in that manner , according to the rule : a civill Law for civill actions : mens Lawes for mens actions : but when we doe any thing holily , we must have direction from Gods Law , and that must put the respect of service to God upon our actions . For howsoever wee doe things civilly by the Civill Law ; and doe things comely by the Law of Nature : Nature teacheth us to carry ourselves in a decor●m , to give every man his due : but it is not a service of God , except it be directed by the rule of God , a man cannot serve God without a higher rule than man can give . But you will say , how shall wee apply , and make use of this rule in particular actions ; the Word is but short , but actions are infinite ; the Word of God directs me not to this , or that action ; and ●aith , you shall doe this , or that in particular ; but gives generall rules : how shall we come to carrie our selves in particular actions ? here is the skill : for a rule is not to hang up , a measure is not to bee cast aside ; but to be applied ; a rule is a thing in relation to a thing ruled , and a measure to things measured ; and if we doe not apply it , we lose the use of it . How shall we know how to serve the Will of God in every particular action ? Besides the generall Word of God , we have some outward helpes , and some inward . The outward helpes are : First the Ministery , 1 that is one maine outward help ; and what is the Ministery for , but to dig up the treasure , the Myne of God , to lay open the Will of God in particular ; to branch out , and lay open , and anatomize the duties of such , and such callings , by their Ministeriall gifts , which God hath given his servants in a competent measure , to give particular directions ? They have their callings for this end , to speak a word in season ; they have the tongue of the learned , God hath not set up this calling for naught , therefore , as we goe to the learned in the Law , in doubts in that kind : so in particular doubts , why doe we not make use of those that study that way ? if it be in such a case , as perhaps we have no light in our selves . It is one end of their calling , because perhaps our callings are such , as that we cannot studie particulars our selves , therefore God hath sanctified that calling , that wee might have the use of it : that is one . Another outward helpe for particulars ; 2 it is communion with good people , those that are led with the spirit of God : for wee must know , that God oft times laies up the practise of one man in the breast of another : because he would knit man to man. We are oft times at a losse , the best of us all , in particular directions what to doe : sometimes a meaner man ( in some things ) than our selves , can give better directions in particular than our selves ; shall we storme , and swell at this ? no ; it is Gods wisdome that one man should carrie that which is for the speciall use of another : that wee might take counsell , and aske advise one of another . A wise man ordereth his doings by Counsell , saith the Wiseman : and oft times he that takes advise of himselfe , hath a foole to his Counsellour ; and he beshrewes himselfe that he would not take the benefit of another mans advice : therefore , besides the publique Ministerie , this is one helpe , our Christian friends , and acquaintance ; and they are reserved for such a time : A friend is made for adversity , for ill times , in perplexed , and doubtfull cases : this is to make use , and benefit of others . Againe , 3 the Lawes of men ; what are the Lawes , if they bee good , but particular determinations of the Will of God. We ought to have reverent conceits of the Lawes : for they doe but bring Gods generalls to particulars , if they bee good Lawes : if they have not their derivation from Gods Lawes , they are naught ; but if they backe that in any thing , they are nothing but a particular determining of the generall rules in Gods Word , to give every man his due , &c. Therefore in many cases we may know what the Will of God is , by the good Lawes of the kingdome , which bind the Conscience to obedience . There is no disobedience to mens Lawes , but where there is disobedience to Gods Lawes first , which hath stablished mens Lawes . And then in some particulars ( when it doth not appeare what wee should doe ) the example of good people , 4 of the wisest , and best in the ranke , and place where wee live , till wee know the contrary , the best way is to rest in their judgment , to follow the advice of others , the direction of friends , or the Lawes and customes ; and not to be refractary , and opposite , except there be reason to the contrary : for mans spirit is a divine thing , it must alway be led with some reason : but with this reservation , a man may keep to others , till it appeare otherwise , till hee see other light , and direction , to take this course . This is the ●disposition that should bee in every peaceable ●man . These bee some outward helpes to know the Will of God in particular actions . The inward helps to know what Gods Will in particular is , 2 together with the Word of God unfolded . The Spirit of God , 1 which is as a voyce behind us , saying , This is the way , walke in it . Isa. 30. Wherefore serves the blessed Spirit , but to be a Counsellour ? as Isa. 9.7 . Christ , he is the blessed Counsellour , how comes he to be so ? not immediatly by himselfe , but by his Spirit . All things he doth to his Church , is by his Spirit : he fills his Church with his Spirit . Now the children of God having this Spirit of Counsell to advise them in particulars , they are led with the Spirit . This is one inward help , and a maine one . And surely , if we would give way to the blessed guidance of Gods Spirit , and not grieve , and quench , and resist the Spirit ; the Spirit of God would be readie to direct us upon all occasions , wee should be guided in particular actions with a better Spirit than our owne . And this Spirit we may have by prayer , God will give the Spirit to them that beg him , Luk. 11. 2 Then another inward helpe , is particular grace , which God gives to his children . Particular prudence , to speake words , and to doe actions in season , that every thing may bee beautifull in its time . There is Sapience , Wisedome , and Prudence : I Wisedome dwell with Prudence . It is the wisedome of a man , to understand his way , what to doe in particular , or what not to doe . It is Prudence , or discretion to discerne of differences : now that grace of God is in some measure given to all his children : he makes them wise to understand their owne way . They are not so wise perhaps for other things , it is not their way . God lets some men goe with a lesse measure of discretion to heaven than others ; because he hath lesse worke for them to doe : but every man hath as much as will bring him to heaven ; the lesse he hath himselfe , the more hee shall have of others . Some men are excellent in gifts of Wisedome , they can tell you generalls out of the Booke of God excellent well : but come to directions in particular , and you shall have meaner men of better discretion than they . Either we have it our selves , or else God will associate us , and by his providence cast us upon other acquaintance , that have a greater measure of this grace , that hee will have us acquainted with . God gives every one of his a Spirit , to discerne what to speake , how to advise , how to comfort , what to doe . And the meanest Christian is more in this for religious actions , than the greatest man in the world , that hath not the Spirit of God : for hee can tell in particular , how to beare afflictions , and how to enjoy prosperity , because the Spirit directs him what to doe . Againe , 3 God hath put into every man a Conscience , wherefore serves conscience , but especially to direct in particulars ? There is a faculty of the soule , that wee call a Treasurie ; a preserving faculty , that is to lay up generall rules out of the Word of God , and directions out of good bookes , and from the counsell of other men : it is a faculty to treasure up rules , therfore it hath the name of preserving : but there is a conscience under this , that being sanctified by the Spirit of God , & being directed in generall by the word of God , it directs in particular . Conscience tels us , this in particular you ought to doe ; this you have done : in this particular you have done well , in this you have done ill : so conscience is put in us to check , or direct us in particular . It is Gods Vicar in every man , together with the Spirit : Conscience , together with the Spirit is a great helpe to know Gods Will in particulars . If men would not bee too bold with Conscience , Conscience ( together with Gods Spirit ) would be faithfull to them . Conscience may say as Reuben said to his brethren , when they were in miserie ; Did not I tell you , doe no hurt to the lad ? deale not so hardly with Ioseph as to cast him into the pit ? so many men do many things amisse , Conscience may say ; did not I tell you this before , it was naught , and yet you would needs doe it ? yes certainly : and when Conscience is not hearkned unto as a director , it will scourge as a Iudge . It hath many offices ; and it is good to keepe this Conscience in its office , to let Conscience doe its full duty , let Conscience direct us to the full . Certainly , if wee would hearken to this Vice-gerent in our hearts ; ( this littlegod , that God hath placed there ( in mercie ) to guide our lives in particular ) it would be better with us than it is , wee should end our dayes with more comfort , and give a better reckoning than we can . 4 Againe , experience may bee added as another helpe . Experience is a great helpe in particulars : for indeed generalls are raised out of experiments in particular . Therefore those that are wise Polititians , States-men , they are not so out of bookes altogether ; but men of experience , that can say , such a case hath beene so at such a time : so that out of observation , and particular experience , they are able to say ( upon the like case ) it should bee now at this time thus , and thus . If therefore wee would treasure up experience , it would bee a good helpe to know what is to bee done in particulars : to consider how it hath beene in former time , and consider the experience of others ; you see then what the rule of our service is , Gods Will : with these helpes subordinate to it , how to direct our selves in particular actions to serve the Will of God : So much for that point . Hee served . NOw I come to the act of Service , 3 God must bee served according to his owne Will : wee must search , and trie what is the good , and holy , and acceptable Will of God Rom. 12. I have shewed how we may search in particular what the good , and acceptable Will of God is : Now when this is discovered , the next thing is to serve God in the knowledge of his Will : for all the blessings are annexed to service , and not to knowledge . If yee know this Will ; is there all ? no ; happy are yee if yee doe it . If we know the rule and doe it , we are happy . What if wee doe it not ? Hee that knowes his Masters will , and doth it not , shall be beaten with many stripes . It will but aggravate our damnation , to know the rule , to have directions what to doe , and not to doe them . Then the rule that we have , hath another use : if we use it not for direction in what wee doe , it wil be brought against us at the day of judgment , as a direction for God to damne us by : this you knew , this counsell you had , these motions of the Spirit you had ; this , Conscience told you ; this , the Ministery , and your friends told you ; notwithstanding you crossed , and thwarted all ; when it is not a direction for us to obedience , it will bee a direction for God to give sentence . Therefore let us make conscience , first to know the will of God , ( which is the rule of all our actions ) by all the meanes we can , and then to give service to it . David served the will of God : his life was not unfruitfully , and wickedly spent ; but he served the Counsell of God that had planted , and placed him there in the world for that purpose . Why hath God planted us here , in the Paradise of the Church ? that we should not bee barren trees ; or bring forth ill fruit : but that wee should serve him , and bee fruitfull in our places This word service , is a harsh word , and such a thing as proud spirits could never digest . Why did the Divells fall ? they would be in a state independent , and not under others : they would have their owne courses ; and therefore the Scripture saith , they kept not their owne standing . God set them in one course : and they swelled and would not keep it . The particular is not set downe in Scripture : but they kept not their owne standing . Neither the Divell , who is a proud creature , nor men led with the spirit of the Divell , can indure service : every man would be a God to himselfe , to be guyded by his owne lewd will , and lusts , ( and God knowes ) they are blind guides , and we shall know it to our cost , if wee have not a better guide ; when the will of God is revealed therefore , wee must have a care to serve it . Now , to serve , implies two things especially , an action , and a reference of that action to the will of another , that is service ( as I said before ) to do a thing , and to do in obedience : for if a man do never so many things , if it be not in obedience to the will of another , it is no service , he serves himselfe : so to serve God is , when we know the will of God , to do accordingly , and to do it because it is the will of God ; then it is service : or else it is a work indeed done , but no service , or obedience . All obedience is with looking to the will , and pleasure of another , that hath authority to direct us : and then we serve the revealed will of God , when the whole inward and outward man is fashioned , and framed to that : when there is a measuring of both together : as when wee obey the directions , when wee tremble at the threatnings , when wee imitate the examples of holy writ , when we are raised up with the comforts ; when answerable to every divine truth , there is an answerable disposition of soule : when there is a sweet harmony betweene Gods truth , and our inward , and outward man. Rom. 6. We must be cast into the mold of the word : as a thing when it is molded in another frame , it carries the print of the frame or mold ; so wee serve the will , and word of God , when we are molded answerable to that will. Now more particularly , this service of the will of God ; It is either immediate inward service of the will of God ; or outward service . Inward service , is the obedience of the first Commandement , 1 when upon the konwledge of God , wee set him up in our soules , and cleave to him in our affections , of trust , and joy , and love , and delight , to give him the supremacie of all these ; then we serve him with inward worwip , and service ; and this indeed is to set the Crowne upon Gods head , and to make him King , and God in our hearts ; he must have the prime of our inward service : when we love God above all , and feare him above all , and delight in him above all , & cleave to him when all things else faile us , this is the immediate service of God in our hearts , when wee give God his owne in our hearts . Hence comes all other service whatsoever : or else it is but the eye-service that is not enlivened with the inward worship of God. Now , besides this inward , there is a service of God that comes from this inward service , which is , of the outward man , that is , when we pray to God ▪ and that requires our words , when we praise God in thanksgiving , when we come to heare the word , and to receive the Sacrament ; and so all outward holy actions are the service of God , and are drawne from the inward immediate worship of God that I spake of before . Besides these ( which come more immediatly from a sanctified spirit ) there is a service of God , 3 that is the obedience of the second Table , when we do good to men with an eye to serve God as we say ; there is an elicite proper service of God , & a cōmanded service of God , cultus imperatus . All duties to men are a service of God , when wee do them as commanded of God , as , because I love God , therfore I honour my parents , and Magistrates , and therfore I will not commit adultery , as Ioseph , shall I do this and offend God ? So the Scripture alleageth reasons out of the first Table , when wee are tempted to sinnes against the second Table : and then the duties of the second Table are a worship , and service of God , when they are commanded by the first . And this is the difference betweene a meere formall man , and a Christian in his outward performances ; a Civil man is altogether for the second Table : but hee hath not his rise from the first ; hee gives every man his due , &c. but it is not in obedience to God , because God hath commanded him to do it : but because he sees it is a deformed thing to bee unjust , out of the light of nature ) hee condemnes the sinne , but not out of religious respects : it is not a service of God all this while . I , but when it is from love to God , when that great command ( thou shalt love God above all ) sets him upon this , then all the duties hee performes to man are a service of the will of God : for God commands them . Even the basest works are a service of God , when they are done in obedience to God , as Saint Paul tels them in Collos. 3. and Ephes. 6. the poore servant serves the Lord Christ ; when a poore servant is at his work , imployed in the businesse of man , poore common things ; yet hee serves the Lord all the while : For God hath set him in that calling , and he doth the second Table in obedience to the first ; and he serves men , those that are his governors with an eye to the great Governour , and Master that is above all , that will reward them for their poore service , however their Master reward them , Ephes. 6. This is to serve the will of God then , to yeeld to him the immediate service of the soule , and the outward expressions of it , and to go thorow all other duties as they spring from the first : then wee are molded ( as I said before ) answerable to the word of God. To apply this to our blessed man David , and then to make use of it to our selves . Thus did David serve the will of God in his time : for you may see what he was ; hee is anatomised , and laid open to our eyes in the Psalmes , 1 you may see his care of serving God in his 〈…〉 See how he cleaved to God in his 〈◊〉 in Psal. 18. how he loved God , and joyed in God , and in the word of God , above all things in the world ; hee esteemed the light Gods coun●enance , more than corne , or wine , or oyle . Psal. 4. I give but a touch to shew how this description is true of this blessed man , that ●e served the will of God. And for the expression of 〈◊〉 praise , 2 and prayer hee was a man after Gods owne heart , especially in this , he was ready upon all occasions to blesse , and praise God ; hee kept his communion with God , as we see , though hee were a King , yet his 〈…〉 was to serve God , as we see in Psal. 1. hee meditated in the word of God day and night . What time had he to rule his Kingdome then ? The meaning is , that all the spare time that hee had , it was to think of God , to looke to the rule , the word of God , how to guide his life . And for his outward calling ( there is a double calling wherin we serve God as Christians , 3 our generall , and our particular calling , wherein wee are to deale with men ) what an excellent man was hee ●hee served the will of God , as a Governour of a family , wee see in Psal. 101. how he carried himselfe in the middest of ●his house , to all his servants , a lyer should not abide in his house . You have a direction there how to guid● your families , you see how hee served the Will of God as a governour ; yet there was a fault in him in that respect , hee was too indulgent to Absolon , and Adoniah . A man may be a good man , and yet be too blame in some particulars : but when his heart is right , God pardons the rest . You see how he carried himselfe as a King , he was an excellent King , the delight of Israel : hee carried himselfe every way as a King should doe : hee tempered mercie , and judgement together : I will sing of mercie , and judgement : so he did in his whole carriage sweetly temper mercie , and justice , he dispenced these two . And as a King must not only serve God himselfe ; but to make others serve God : so his care was to stablish the worship of God , as you find in the storie . David , when he saw all in peace and quiet , then he begins to take care for the Arke , 1 Chron. 17. I dwell in a house of Cedar : but the Arke of the Lord remaines under curtaines : therfore hee tooke a course for that . So governours should doe , when God hath setled them in their government quietly , to begin to thinke of Gods house : for they rule not well , they serve not the Will of God , except , besides their owne service , they call others to serve him . A Magistrate must be the keeper of both Tables himselfe , and cause others to doe it , he must lay downe his crowne at the feet of Christ , as it is in Isay. Thus David was a nursing father to the Church of God , hee served God in his particular calling . Now ( to make use of another division ) the Will of God it is either in things to be done , or to be suffred , and obedience answerable to that is either active , or passive ; as David served God in doing , so hee yeelded obedience , and served the Will of God in his passive obedience : wherein hee did deny himselfe exceedingly , as much as ever man did , next to Christ ; you see how he denied himselfe in his carriage toward Saul , in matter of revenge , how he overcame himselfe , because hee knew that revenge was Gods , and that God was his , and therefore would right him well enough ; and in Shimei , God hath bid him raile ; hee would not revenge ▪ and other notable examples wee have , how he submitted to Gods Will , as in 1 Sam. 30.6 . when hee was in extremitie , hee encouraged himselfe in the Lord his God ; there he staied himselfe in extremity ; and in 2 Sam. 15.25 . there is a notable place how hee submitted himselfe to God. The King said , Carry backe the Arke of God , if I have found favour in the eyes of God he will bring me again ; but if God say thus , I have no delight in him ; behold here I am , let him doe as seemes good to him . Here was a resignation of himselfe to the will of himselfe in serving of him : so in Psal. 39. I held my tongue Lord ; because thou didest it . Thus you see how he served the will of God , in the inward service of God , and in the outward to God , and man ; in both callings , as a good man , and a good governour , in his family every way he served the Will of God. And wherefore is all this ? Here is a patterne for us that we should serve the Will of God : to serve the Will of God immediatly , to labour to bring our hearts to trust in him , to feare him above all , to delight in him above all ; and to expresse it in our outward service of him , and in doing duties to men from inward respect to God ; in conscience of our dutie , to serve God when we serve men : to carry our selves in our generall calling , as Christians , and in our particular place , not only to be good men ; but good in our callings ; good Students , good Lawyers , &c. Let us shew our Religion there , as David did : this is to serve the Will of God. That is not Religion that is left behind in the Church● as Lactantius saith , that is no Religion that wee leave behind , when wee come to the Church doore : but that is Religion , when wee learne our dutie here , and carry it in our breasts to practise it every day in the weeke , when wee shew it in our places ; that is the service of God. Therefore let this holy man bee an example to us ; wherefore are these particular things recorded of him in the Scriptures , but that we should transforme our selves to this blessed patterne . The whole life of a Christian wee see is a service of God : there is nothing that we doe but it may be a service of God ; no , not our particular recreations , if wee use them as wee should ; as whettings to bee fitter for our callings , and enjoy them as liberties with thankfulnesse to God that allowes us these liberties to refresh our selves . There is no passage of a mans life , but it may have the respect of a service of God : it is not the matter , or stuffe , but the stamp that makes the coyn : so it is not the worke , but the stamp that makes it a service , when we doe it with a● eye to God. Let the King set a stamp but upon brasse , upon a token , yet it will goe for current , if it have the Kings authority , and stamp upon it : let it be but an action of our callings , suppose to give counsell in our studies , or pleading of the Law , &c. if it have Gods stamp upon it , if there be Prayer upon it to blesse it , and it bee done in obedience to God , and with justice ; not against the rules of Piety , and Charity , ( and as farre as it may displease God to balk , and avoid all temptations in our callings out of Religious respects ) it is a service of God : our whole life not only in the Church , but in our particular places may bee a service of God ; as it is said , here David served God. Oh , if wee could thinke of this wheresoever wee ar● , wee would take no liberty to offend God in any thing● wee would not thrust Religion into a corner , into a narrow roome , and limit it to some dayes , and times , and actions , and places ; and then take liberty to defraud , and dissemble ; to abuse our selves this way , and that way ; is this to serve God ? to serve God is to carry our ●elves as the children of God wheresoever we are : so that our whole life is a service of God. A Christian is no Libertine , no man of freedome , hee is a servant . Indeed wee have changed our Master : wee are set at libertie from the slaverie of sinne and Sathan ; but it is not that wee should doe nothing ; to bee Belialls , without voake : but it is to serve God , we are taken from the service of Sathan to be the Lords free-men , and indeed it is to that end , we are delivered that wee might serve God ; therefore all the actions of our life should be a service to God. To make this a little clearer : how can this bee ( will some man thinke ) that every common action should bee a service of God ? I will make it cleare by an instance ; the beasts , and other creatures , and wee , have common actions ; such as wee doe in common , as to eat , and to drinke , and to move : the beast doth this , and man doth it ; when a man doth them , they are reasonable actions , because they are guided with reason , and moderated by reason : but when the beast doth them , they are the actions of a beast ; because hee hath no better faculty to guide him . So common actions , they are not a service of God , as they come from common men , that have not grace , and the Spirit of God in their hearts : they are meere buying , and selling , and going about the actions of their callings , as the actions of a beast are the actions of a beast . But let a Christian come to doe them , he hath a higher life , and a higher spirit , that makes them spirituall actions that are common in themselves ; hee raiseth them up to a higher order , and ranke . Therfore a Christian serveth God in all that hee doth , hee hath an eye to God : that which another man doth with no eye to God , but meerely in civill respects . Wee say of policie : it is an ancient observation , which is good , and very fit . The knowledge of a common wealth ; it is a building knowledge , a commanding knowledge : for though a States-man doth not build , hee doth not buy and sell , and commerce : but hee useth all other trades for the good of the State. It is a knowledge commanding all other inferiour Arts , and Trades ( in a common wealth ) to the last end : they should all bee serviceable to the common-wealth , and if they bee not , away with them . So Religion , and the knowledge of Divine things , it is a commanding knowledge , it commands all other services in our callings , &c. It doth not teach a man what he shall doe in particular in his calling : but it teacheth him how to direct that calling to serve God , to bee advantageous , and helpfull to his generall calling : to further him to heaven , to make every thing reductive to his last end , which hee sets before him , that is , to honour , and serve God in all things , to whom , hee desires to approve himselfe , in life , and death : hee hath a principle , the holy Ghost in him , and he labours to reduce every thing to the maine end , oh that wee were in this temper . And as wee must labour to imitate holy David in doing : so likewise in suffering . We must bee carefull that nothing of Gods displease us , as we are carefull ( for our selves ) that nothing of ours displease God. In doing , we ought to be carefull that nothing of ours displease God : in suffering , that nothing of Gods dealing displease us : for there is rebellion in both , in passive obedience , as well as active . There is rebellion when wee murmure , and will not bee as God will have us , as if we were wiser than he , to appoint our owne condition : whereas wee should resigne our selves as David , here I am , let the Lord do as it pleaseth him , and as they said in the Acts ; The will of the Lord be done : and as we pray in the Lords prayer , Thy will be done , insinuating , not our owne . We must bee content to stoup in our sufferings obediently to God , because he is righteous in all his wayes , and holy in all his works ; in all the courses he takes with us , we should bee ready to justifie God in all things Now , how did hee serve God , for the manner of his service ? The manner of his service was as it should bee , and so he was exemplary to us all in that , amongst others , his servi●e was ▪ First , 1 universall , to God , and to men every way . Secondly , it was uniforme ; hee was good in all conditions ; 2 a good Sheepheard , a good King , he was good in his family , &c. So the service of the children and servants of God , it must be uniforme in all estates : to know how to want , and how to abound , &c. And then his service was cheerefull ; 3 wee see how oft hee rouseth up himselfe in the Psalmes , awake my Harp and Lute , &c. And lastly his service was sincere . 4 It was to God : you may know his sincerity by this ; he cared not for scoffings , he practised duties that were scorned at . 1 That is , an evidence of sincerity , when in ill times , the children of God stand to God , and Religion . When Micholl mocked him , saith he , I will be yet more vile for God. When God may have glory , and Religion defence , for men to stand for God in ill times it is a signe of sincerity ; an hipocrite will never do so . David did at all times , in his Generation . And then it was a signe of sincerity , 2 that he would appeale to God : Trie me Lord , if there be any way of wickednesse in me : when a soule can go to God , and say , Lord , if there by any way of wickednesse in me , any secret lurking corruption in mee ( that may endanger the state of my soule ) that I know not of , discover it to me ; that is a signe that a man is in league with no sin : but his service is sincere . 3 A man that is not sincere , hath no comfort : so much sincerity , so much comfort . If a man do not things to God in sincerity , all is lost to God , a man may have commendations of the world , as the Pharises had ( which is nothing but a kind of curse ) you have your reward , that is , you have it here , and shall lose it hereafter . So much concerning the life of David , in those words , David in his Generation served the Counsell , or Will of God. Now ( to make a perfect discourse of it ) wee will speak something of his end . He fell a sleep , and was gathered to his Fathers , and saw Corruption . HE fell asleep , that is , he died : for sleep in Scripture , it is a middle phrase , appliable to good , and bad : for wicked men ( in Scripture ) are said to sleep , and good men are said to sleep . Only the difference is , as the persons are : for the sleep of wicked men , it is like the sleep of a male factor before his execution , that is oft-times tripped in his sleep : or like the sleep of a man in sicknesse , or in a mad fit , his sleep doth but concoct the malignant humour , and after he wakes , he rageth three times more than he did before . So the sleep , the death of a carnall wicked man , it is but a preparation to his execution : it is but the sleep of a distempered man , that wakes with more horrour , and terrour , and rage , than ever before : indeed properly the death only of the godly is a sleep . But to observe something first briefly in generall . We see here is a time of dying , as well as 〈◊〉 a time of living . There is a time to serve God in living , and there is a time to yeeld our soules to him as well as a time to serve God in doing the actions , and functions of this life . Which should teach us this , not to fix our thoughts too much on life . As there is a time for all things to the living : so there is a time to cease to live : and therfore to use the world with moderation , as though wee used it not , knowing that the fashion of the world passeth away . It should teach us to serve God as well in living as in dying . And it should teach us to do all the good wee can while wee have time . David served God while hee lived , and hee served God in dying : because his death was in obedience : but ( as I said before ) after death , properly there is no service of God : but a receiving of wages , therefore let us serve God while we live , while we have time ; because there is a time when night will come , the night of sicknesse , and of death , and then no man can work ; if he would never so faine . He fell asleep . Why did he not die before ? hee served God a great while , hee did not die when he was first a good man. God will have his Children serve out their Generation . They must serve out their time . As soone as ever we beleeve , we have right to heaven : 1 but God will have us beare the burthen of the day awhile , to bring others to heavn with us ; to go before others in the example of a godly life ; to gaine as many as we can . 2 To trie the truth of our graces before wee come to heaven , whether they be true or no ; that they may be true tried graces . And he will have us perfect before we come to so holy a place , 3 hee will have us grow in grac , as Ahasueros his wife 's were to bee perfumed ▪ and prepared before they came to him . It is a holy place that wee hope for , a holy condition : therfore , he will have us by little , and little , be fitted by the spirit of God. Many such reasons there be , why God in heavenly wisdome will have us go on here a time before wee come to heaven : though as soone as we beleeve we are in the state of salvation , as Christ said to Zacheus , This day is salvation come to thine house . Therefore let us not repine that God will have us live . Indeed , as soone as a Christian hath faith , he hath life in patience , and death in desire , for hee is impatient to want his crowne : oh , but here is the time of service : and when he considers the eternity of the reward hee shall have after ; he will bee glad to serve God , and he will be ashamed that he can do it no more . When hee knowes hee shall have an eternall weight of glory for a little service , then hee will deny his lusts , and pleasures to serve God in the place hee lives in , whether hee be Magistrate , or Minister whatsoever ; to undergo the burden of a little service . Againe , in that it is said here , Then he fell asleep , not before ; till he had served the counsell of God. God hath alotted a man a time . He hath set him a glasse that must be runne , he hath given him a part to act , and hee cannot be taken away till that be done ; hee can never fall asleep till hee have served the counsell of God. As it is said in the Gospell , concerning our Saviour Christ , his houre was not yet come . They have laid wait for him : but his houre was not come : so there may be many snares laid for the children of God by Sathan , and his instruments : but till their houre bee come , all the Divells in hell , nor all the Divells instruments on earth , cannot shorten a mans life one minute of an houre : for hee shall fall asleep when he hath served the counsell of God ; when he hath done all that God will have him to do . Therefore it is ground of resolution : let us go on in our places , and callings , undantedly , and wisely too , not to tempt God , to rush into dangers : but ( I meane ) without base feare , and distrust : for wee must serve God to day and to morrow , and then wee shall be sanctified . Wee must serve God the appointed time that hee will have us to live here ; and then wee shall fall asleep , and not before : no creature hath power over the life of man to shorten his dayes . The next thing wee will observe from the nature of sleep is , that , The death of the godly is a sleep , in respect of refreshing . Sleep doth refresh , and repaire , and as it were recreate , and make a man anew . Sleep , and rest , it is the blessed ordinance of God , it is an excellent thing to repaire man : so after death , nature shall be repaired better ; we shall rise fresher , as it is , Psal. 17. ult . when I arise , I shall bee satisfied with thine image , wee shall rise refreshed , better than wee lay downe . 1 So that as we go to bed then , to sleep , to cut off all cares : so when wee rest in death , all cares , and feares , and terrours ; all annoyances are cut off . Blessed are the dead that die in the Lord ; they rest from their labours : insinuating , that there is no rest before : for to a man that knowes that this world is a work-house , and his life a service to God , hee thinkes of no rest till he be in his grave ; so death it is a sleep , in regard of that rest . Wee rest from the labour of sinne , wee rest from the wearisome labour of the body , from the labour of afflictions , and oppressions , from the molestations of other men among whom we live , every way this life is tedious , and death rest . Againe , it is in this respect a sleep : 2 because a man goes to bed with assured hope of rising againe , and therefore he goes quietly : though it be a state of darknesse for the time , all the senses are bound up , yet hee knowes that in Gods ordinarie providence , hee shall rise againe : therefore men not only quietly , but cheerefully go to bed . So there is greater ground to know that wee shall rise againe out of our graves , than that we should rise out of our beds : for many mens beds have been their graves , in some sort , ( I meane ) they have died in their beds : but for the resurrection , we have the word of Almighty God , ( that is a God of his word ) that we shall rise againe : and we have it in the pledge of our Saviours resurrection , there is no doubt of that . Therefore when wee die ( if wee have faith ) wee should make no more of death , than men doe to goe to bed : hoping undoubtedly of an assured , and joyfull resurrection . The want of faith in that kind , makes us backward to this : you see in what respect death is said to be a sleep . To speak only of those references , and relations that are most pertinent between sleep and death . David fell asleep , and very willingly : for he had lived a painefull life : 3 he served God , both as a private man , as a Sheepheard , & as a King , Eccles. 5.12 . To a labouring man sleepe is sweet , so to a man that hath served God carefully in his calling , and kept a good conscience , death is very sweete . Wee see children that have been playing all day , they are loath to goe to bed , but to a man that hath wrought all day , sleepe is sweete , as wise Salomon saith , to a labouring man. Would we then have death as a sweet rest to us ? let us doe as David did , that is , bee painefull , and laborious in our particular place , and in our generall calling : let us be faithfull in them to keep a good conscience , and set all in order as much as wee can while we live ; 2 to leave no seeds of debate when we are gone . Some men die carelesly this way in disposing the good things that God hath given them ; they lay a foundation of perpetuall jarring afterward : and so their death is skarsly a sleepe and rest : they cannot but bee disquieted , when they thinke how they leave things , because they were not wise before hand . David setled Salomon in his Throne , and set all things right before hee died , and that made him die , not only in rest , but in honour , in 1 Chron. 29.28 . David died in a good old age , full of riches and honour . 3 And let us labour to get assurance of a change for the bette● : David his flesh rested in hope , because hee beleeved in Christ , that Christs body should see no corruption , Psal. 16. So if wee would have death sweete as a sleepe , let us labour to get assurance by faith in Christ : and so our flesh may rest in hope , that as Christ raised his owne flesh , so he will raise ours . Good Simeon , when he had seene Christ once , Lord now let thy servant depart in peace , &c. so after we have gotten a sight of Christ , to be our Christ , our Saviour , and Redeemer , and have interest in him ; Lord now let thy servant depart in peace . So much for the tearme , sleepe . It is added besides , that Hee was gathered to his Fathers . HE● was gathered to his Fathers both in regard of his body , and in regard of his soule ▪ for his body went to the house of the dead , the grave : and his soule went to his fathers , to heaven . As I said before of sleepe , so of this : it is a phrase of Scripture that must bee understood as the persons are . When a man dies , his body goes to the place , or house of all men , the house of darknesse , the grave ▪ but for his soule that goes as the man is ( to his fathers ) to hell , if hee bee naught : to the soules of just and perfect men ( as the Apostle speakes ) if he have lived a gracious , and a good life ; and so it must be understood here , b●cause hee speaks of a blessed man. He was 〈◊〉 to his Fathers ; he meanes not to his immediate fathers , but all beleeving men before him , that were the children of Abraham , his soule went to them , his body to the first Mother ; the Earth , out of which it was taken . So the Generall is nothing but this , that When we die wee are put to our fathers . Therefore this should moderat● our feare of death , and our griefe for the departure of others . Why wee are not lost when we die ; the soule and body is taken asunder , it is taken in pieces : but both remaine still ; the bodie goes to the earth from whence it was taken , and the soule goes to God that gave it . And for our comfort , we goe to those that we knew before ( many of them ) to our fathers ; not to strangers . Especially in respect of our soules , wee goe to our fathers ▪ to our next fore-fathers , and to our old fathers ; to Abraham , Isaac , to Iacob , to David , to blessed Saint Paul , and Peter , and all the blessed men that died in the faith . And when we are dead , wee goe to those that are more perfect than those that wee leave behind us . This should moderate our griefe : oh , I leave my friends behind me , my father , and mother , and children● it is to goe to better , to greater ; and those that love thee better . Thou goest to greater : for they are in their pitch , they have attained their end , they are in heaven ▪ and to better , they are refined from those corruptions that men here are subject unto : and then their love is perfect likewise : therefore going to our fathers , and not to strangers , to those that are better , and greater , and love us more perfectly ; why should wee thinke much to die ? they will bee readie to entertaine us ; oh the welcome that soules find in heaven ! and at the day of the Resurrection the sweete imbracings , when all the blessed soules that have beene from Adam to the last man , shall meete together ! seeing therefore wee goe to our fathers , it should rather make us chearefull : Here , whom do we live with ? take them at the best , our friends ? men , subject to jealousies and weaknesses ; our jealousie makes us suspect them , and their weaknesses makes us thinke the meaner of them : so our love is not perfect , nor our graces are not perfect ; therefore we cannot have perfect love , and contentment while we are here . But in heaven there shall be no jealousie , nor feare , nor imperfection , which is the ground of jealousie : we shall perfectly love them , because they shall be perfectly good ; and they shall perfectly love us , because we shall be perfectly good ; and one shall stand admiring the graces of God in another ; and that will maintain a perpetuity of love : therefore it is want of faith that makes us unwilling to yeeld our soules unto God at the point of death . It is a going to our fathers . But then wee must take heed what fathers wee imitate here , take heed who are our patterns while we live ; for if wee do not imitate them here , wee cannot live with them in heaven when wee are dead . Therefore it is a very necessary item in Heb. 13.7 . Look to them that rule over you ; that speak the word , whose faith follow : Considering the end of their labour . Let us look before what kind of men those have beene , that wee desire to live with in heaven : and mark the end of their conversation : for such as we delight in , and frame our carriage to here , such we shall live with hereafter . We must not think to live with Nero , and die with Paul ; to live Epicures , and die Christians ; to live dissembling , and falsly in our places , and to die comfortably , and to go to the blessed soules at the houre of death , and at the resurrection . No , God will gather our soules with wicked men , if wee fashion our carriage to wicked men : such as wee delight in , and live with , and set as patterns before us , with such we shall live for ever hereafter . Hee was gathered to his fathers . One signe of a man that shall be gathered to beleeving fathers , to his good fore-fathers ( besides imitation ) is this , to delight in the congregations of just men here . A man may know he shall go to the congregation of perfect soules in heaven , if he delight in the congregations of Gods Saints here : for surely he that hath a confidence , to bee in the proper heaven , heaven that is so blessed ; he will have a care while he lives , as much as he can , to be , and delight in the heaven upon earth . Now the chiefe heaven upon earth , is the Church of God ; Oh how amiable is thy dwelling place oh Lord ! where many soules meet together , to joyne in speaking to God , and in hearing God speak to them . Those therefore that delight not in the congregations ; that delight not in the service of God ; what hope have they to bee gathered to the congregation of the faithfull when they are gone ? so much for that , he was gathered to his fathers . And he saw Corruption . IT is an Hebraisme , for , he felt Corruption , he had experience of Corruption . All other senses are attributed to sight , that being the principall of all the senses , they have their terme from it : because sight is the most excellent , the most capacious , and quick sense , therefore ( I say ) the actions of all the other senses are attributed to it ; as wee say , see how he speaks , and so here , he saw Corruption , that is , he had experience of it ; because sight is a convincing sense . He could not properly see when he was dead : but the meaning is , he had experience of Corruption ; the truth is this , in a word , that , The best , and greatest men in the world , when they are gone , they are subject to corruption . David was a King , and a Prophet : a man after Gods owne heart ; yet this could not keepe Davids body from Corruption . The reason is , wee are but dead men here : this is not the life that Christ hath purchased for us ; wee are going to death : our naturall life is but Cursus ad mortem , a continuall going to death . We are alive now , but alasse our life is nothing , but a continuall dying : every day cuts off a part of our life . It is a statute , that all must die . 2 And it is our perfection to die , we cannot otherwise see God , & enjoy our Crown . Death indeed is nothing but misery : but when we die , we go to live . The best must see Corruption . Therefore this should bee an argument to support the soule , when we think of the rottennesse in the grave , and of that place , and time of horrour , when wee shall bee no more here upon earth . It is no otherwise with us than it hath beene with the best in the world , they all saw Corruption in their time . Again , considering we have but corruptible bodies here , 2 bodies that must see corruption : let us take care for the better part . He is a mad man , that having two houses , one free-hold , the other a rotten tenement , ready to fall about his eares , that shall take delight in that , and neglect his owne inheritance , which is a goodly thing ; it is for want of wit : and it is as much want of grace , when we having a double life , the life of grace , that ends in glory ; the life of the soule , the life of God , as Saint Paul saith : and then the life of the body ( which is communicated from the soule to the body ) which is corruptible : our bodies are but tabernacles of clay , whose foundation is in the dust : for us to take care of this vile body as the Apostle calls it , Phil. 3. Who shall change our vile body ; and make it like to his glorious body : according to his mighty power : to take care of this vile body , and to neglect our precious soules . It is the care of most ( such is the carnall breeding of men : and they follow those that bred them in this brutishnesse , as if they had no soules , as if there were no life after this , their care is ) what they shall eat , and what they shall drink , and put on ; what to commend themselves by in the outward man , to the view of others ; all their care is for their outward man. Alas , what is it , but a corruptible , vile body ? it is but the case of the soule ; they forget the Iewell , and look all to the Casket , which is a base body , take it at the best while we are here . And take heed we be not ensnared with the bodies of others . 3 This is the corruption of men , to gaze in this kind . You see wise Salomon , and others , were much troubled with temptations in this kind . Consider , that body that thou dotest on now , and which is made by the Divell a snare to thee : what will it bee ere-long ? so noysome , that thou wilt not indure the presence of it ; it is but a flower , and it is fading , fresh in the morning , and dead at night . All flesh is but grasse : it is a corruptible body . If thou wilt needs love , bee acquainted with such as have excellent spirits , that shall live eternally : Oh , there is an object of love indeed ! that is the true love , and acquaintance that is spirituall . Many things may be lovely in the outward person : but see that there be a heavenly spirit ; that is mounting up , that savours of good things , a spirit that hath life begunne in it : that shall be for ever happy in heaven : unlesse there bee this , there cannot bee a fit ground for the love of any wise man. To end all , you see here a short story of a good life , and a blessed death : let us make this blessed man of God exemplary to us in both . Let our whole life be nothing but a service of God : and let us consider the generation wherein wee are to take , and do all the good we can in our time . And then consider what death will be ; when we come to die , it will be a sweet s●eep to us ; and our resurrection will bee a refreshing , our flesh shall rest in hope , as David saith : We shall be gathered to our fathers , wee shall see Corruption , indeed : but mark what David saith , Psal. 16. my flesh shall rest in hope , because thou wilt not suffer thy holy one to see Corruption Then this is the upshot of all : though we see Corruption when we are dead ; yet with the ●y of faith wee see a rising againe from Corruption . We see death but as a pot to refine us in : even as it is with silver when there is much corruption and heterogeniall matter mingled with it , the fire refines it ; but it is not lost : so the grave refines the body , and fits it for a glorious resurrection . The flesh rests in hope all the while , though the body see Corruption : because our head saw no Corruption : if the head be above water , what if the body be downe ? our head saw no Corruption , that is , Christ : for he rose out of the grave before his body putrified : for his body had a subsistence , and was gloriously united to the second person in Trinity : and being united to the Lord of life , it saw no Cortrption . For that did not lie upon Christ as our Saviour , to bee corrupt , but to die , to bee made a curse for us ; and then especially , I say , by reason of the neare union of it to the God of life . Well then , what is Davids argument of comfort ? in Psal. 16. My flesh shall rest in hope ; because thou wilt not suffer thine holy one to see Corruption . Because Christ rose from the grave himselfe ; the holy one of God : our flesh may rest in hope , though we see Corruption : because the same divine power that raised christ our head out of the grave , ( that his body saw no Corruption ) will raise our bodies to bee like our glorious bodie . Our blessed Saviour that overcame death in his owne person ; by his power he will overcome death for all his mysticall body , that is , his Church : it shall be perfect in heaven , soule and body together , as hee himselfe is glorious now in heaven . That wee may say with David , notwithstanding our bodies see Corruption ( as his did ) yet our flesh shall rest in hope , because Gods holy one saw no Corruption . FINIS . The Table . Part , Page A Abasement . ABasement of Christ the greatest 1 , 10. Abasement of Christ , whence it was , 1 , 11. Fruit of Christs Abasement , 1 , 13. Adam . Our estate in Christ better then in Adam , 1 , 43. Affections . Affections not taken away by religion , 1 , 249. Afflictions . Benefit of Afflictions , 1 , 279. Against . How farre the enemies of Gods children are Against them , 2 , 74. In what respect none are Against Gods children , 2 , 75. Alone . A Christian is never Alone ▪ 2 , 78. Angels . Angels , the cause of their fall , 2 , 202. Annointed . Three sorts of persons Annointed , 1 , 34. Appetite . How to get Appetite to feed on Christ , 1 , 183. Application . Application wrought by the Spirit , 2 , 43. Faith the grace of Application , Ibid. Approach . Comfort in our Approach to God , 1 , 27. Ascention . The Spirit given more abundantly since Christs Ascention , 1 , 53. Authority . Authority of Christ from his Father , 1 , 202. B Behold . The word B●●●ld how used , 1 , 5. Blame . Blame to bee laid upon our selves in judgements , 1 , 316. Bodies . Bodies of others not to be doted on , 2 , 229 Bondage . Freedome in sin a Bondage , 2 , 17. Bride . The Church of God a Bride , 2 , 101. Why the Church is called a Bride , 2 , 106. C Care. Ground of Care in our carriage , 1 , 82. Ceremonies . Bondage of Ceremonies in the Law , 1 , 263. Chaines . Sin as Chaines , 2 , 7. Choise , Chosen . Christ Chosen of God how , 1 , 19. We should rest in Gods Choise , 1 , 20. Christ. Christ not to be neglected , 1 , 21. How to know wee are in Christ , 1 , 30. All that is good is first in Christ and then in us , 1 , 40. To take heed of refusing Christ , 1 , 210. The greatnesse of the sin to refuse Christ , 1 , 212. Comfort for such as receive Christ , 1 , 213. See Chosen , servant , delight , Adam . Christians . Difference betweene Christians and others , 1 , 238. 2 , 205. Disposition of true Christians , 1 , 246. Church . Three degrees of men in the Church , 1 , 156. Cleansed . To labour to be Cleansed by the blood of Christ , 1 , 296 Comfort . Comfort from the ground of Gods love , 1 , 25. Comforts when to bee stored up . 1 , 131. Ground of Comfort for weake Christians , 1 , 228. Comming . There must be a second Comming of Christ , 2 , 107. The Church desires Christs Comming , 2 , 108. The Church in Heaven desires Christs Comming , 2 , 113. Christians not alway fitted alike for Christs Comming , 2 , 118. Directions how to desire Christs Comming , 2 , 119 Communion , See Saints . Common , See Service . Condition . Why we should consider our former Condition , 1 , 140. Why God suffers different Conditions of men , 2 , 137. Conflict . Gods children exercised with Conflicts , 2 , 132. How to recover out of Conflict , 2.134 . Confession . Confession of sin necessary , 1.288 . Good men in their Confessions rank themselves with others , 1 , 289. Conscience . Conscience after long sinning hardly comforted . 1 , 94 Conjunction . Foure Conjunctions wonderfull , 1 , 10 Consideration . Hinderances of Consideration , 1 , 103. Contentment . Ground of Contentment , 2 , 84. Contraries . Contraries agree in a Christian , 1 , 302. Conviction . Ground of Conviction , 1 , 127. Conviction of judgement the ground of practise , 2 , 148. Foure things in Conviction , 2 , 149. Conviction to be laboured for , 2 , 151. Conviction wrought by the Holy Ghost , 2 , 155. Correct . God Corrects his children sharply , 2 , 169. Counsell . The will of God called Counsell , why , 2 , 187. Corruption . The best men subject to Corruption , why . 2 , 227. Ground of support against Corruption , 2 , 218 Courage . Ground of Christian Courage , 2 , 81. Course . Every man hath his Course , 1 , 107. God judgeth men according to their Course , 1 , 108 Gods children have a contrarie Course to the world , 2 , 137. Creator . God to be served as a Creator , 2 , 187. Cr●●●ion , See Redemption . Creature . God shames mens pride by other Cr●atures , 1 , 115 , D Danger . What to doe in times of Danger , 1 , 129. Death , Dead . Men naturally Dead , 1 , 141. Death what , Ibid. Death spirituall wherein it is , 1 , 142. Sin it selfe a Death , 1 , 144. Signes of spirituall Death , 1 , 145. Difference in naturall and spirituall Death , 1 , 152. The best have remainders of Death ▪ 1 , 155. Every man under the law of Death , 2 , 25. How we are under the law of Death , 2 , 27. Sin and Death go together , 2 , 28. ●reedome from sin and Death what , 2 , 49. Difference in the Death of godly and wicked ▪ 2 , 216. See Sinne. Defect . Three maine Defects in man , 1 , 34. Defiled . The best actions of the best men Defiled , 1 , 299 Delay . Repentance not to be Delaied , 1 , 91. Danger of Delaying , 1 , 92. Delight . Delight in Christ the ground of it , 1 , 28. Desir● , See Comming . Dying . There is a time of Dying as well as living , 2 , 117. Divell . Carnall men better then the Divell would have them , 2 , 11. Diligence . Diligence how stirred up , 1 , 254. E Enemies . How farre God suffers the Enemies of his children to prevaile , 2 , 75. See Against . Eternity . Eternity of misery should deterre us from sin , 2 , 30. Everlasting life . What meant by meate that indures to Everlasting life , 1 , 175. Excellent , See Necessity . F Face . Face of God what , 1 , 322. Conflict of faith when God hides his Face , 1 , 323. God● Face how to be sought , 1 , 324. Fade . Men Fade as leaves , how , 1 , 315. Failing . How to make use of Christ in our Failings ▪ 1 , 49. Faith. How Faith doth that which Christ doth , 2 , 45. To get into Christ by Faith , why , 2 , 175. Faith drawes neere to God , 2 , 137. Father . The consideration that God is our Father what it should work , 1 , 326. Fathers who meant by them , 2 , 223. When we die wee are put to our Fathers , 2 , 224. Feed , Food . Christ and his benefits why called Food , 1 , 176. Difference of spirituall and corporall Food , 1 , 182. How to know we have Fed on Christ , 1 , 188. Motives to Feed on Christ , 1 , 197. Formality . Formality in religion a forerunner of judgements , 1 , 121. Freedome . Freedome acceptable , 2 , 31. Freedome from all ill by Christ how , 2 , 32. Freedome double , 2 , 46. See Violence . Full. Christianity a Full state , 1 , 232 G Generality . Generality in sin no plea , 1 , 98. Generality of sin a forerunner of judgement , 1 , 120. Generation . Generation what , 2 , 171. An eternall Generation to be made sure , 2 , 173. Every man hath his particular Generation , 2 , 175. To observe the Generation we live in why , 2 , 176. To take benefit by the good in our Generation , 2 , 178. Not to be tainted with the sins of the Generation , 2 , 180. Wee should labour to make the Generation we live in good , 2 , 182. God. God is with his children , how , 2 , 69. Ground of Gods presence with his children , 2 , 72. How to know God is with us , 2 , 87. What course to take that God may be with us , 2 , 90. To goe from God , what , 2 , 144 See Prayer . Godly . Difference betweene the Godly and others , 1 , 96. Good. There is Good in our actions though they be defiled , 1 , 300. We are advanced to the greatest Good by Christ , 2 , 56 See Generation . Gospell . Difference of giving the Law and the Gospell , 1 , 69. Gospell why disesteemed , 1 , 266. Spirit effectuall in the Gospell , 1 , 267. Guilty . The best men Guilty of the sins of the times , 1 , 291. H Happy . The judgement of the world who are Happy , 2 , 18. Heaven . The Church the Kingdome of Heaven , 1 , 326. Threefold signification of the Kingdome of Heaven , Ibid. Why grace , and the meanes of grace are called the Kingdome of Heaven , 1 , 229. Help . Helps to doe Gods will , 2 , 197. See Outward . Hide . God sometimes Hides himselfe , 2 , 86. Hold. We must stirre up our selves to lay Hold on God , 1 , 308. Hopefull , See Violence . Horse . Wicked men compared to Horses , 1 , 110. Humility . Humiliation . Grounds of Humiliation , 1 , 16 , 320. Humility why to bee laboured for , 1 , 73. Humiliation necessary , 1 , 281. Kinds of Humiliation , 1 , 282. Helps to Humiliation , 1 , 283. Verball Humiliation , 1 , 287. Humiliation extraordinary , 1 , 314. J Idolatry . Idolatry the ground of it , 1 , 47. Image . Image of God defaced by sin , 1 , 112. Importunate . Why to be Importunate with God , 1 , 310. Imitation . Imitation of holy men needfull , 2 , 210. To take heed whom wee Imitate , 2 , 125 , 231. Impregnable . The estate of a Christian Impregnable , 2 , 78. Indeavour . Difference betweene Indeavours of Christians and others , 1 , 256. See Successe . Infirmities . Infirmities should not discourage us , 2 , 85. Innocencie . In what case to stand on our Innocencie , 1 , 303. Iudgement , Iudging . What meant by Iudgement , 1 , 63 , 113. Iudgements of God how spoken of amisse , 1 , 85. How to speake aright of Gods Iudgements , 1 , 87. God offended when wee repent not by his Iudgements , 1 , 88. Neglect of selfe - Iudging the cause of misery , 1 , 101. After long patience God sends Iudgements , 1 , 117. Iudgements comming how knowne , Ibid. Sin to be looked to in Iudgements , 1 , 318. Iustice , See Sin. K Kingdome . What things are in a Kingdome 1 , 231. Excellency of Christs Kingdome , 1 , 268. See Heaven . L Labour . Labour for earthly things when immoderate , 1 , 173. To Labour for Christ as food , 1 , 216. Labour distinguisheth Christians from others , 1 , 219. Language . Language of Scripture savoury , 2 , 165. Law. Law what , 2 ▪ 5. See Gospell , Sin. Leprosie . Sin a Leprosie , 1 , 294. Life . Life what , 1 , 141. Life spirituall whence , 1 , 142. Life in Christ , how , 2 , 34. To serve God in the time of Life , 2 , 184. Long Life not to bee looked for , 2 , 217. Not to repine if God give us Life , 2 , 218. Lie. Grand - Lie in the Church of Rome , 2 , 191. Love. Christ Loved of God how , 1 , 22. Decay in our Love a forerunner of judgement , 1 , 127. Lust. Comfort against rebellion of Lusts , 2 , 51. M Marriage . Comfort by our Marriage with Christ , 2 , 103. Meanes . Greatnesse of sinning against Meanes , 2 , 179. Mourne . To Mourne for the sins of the times , 1 , 130. N Name . Gods children leave a good Name behind them , 2 , 164. Nature . Things made use of in Scripture from Nature , 1 , 116. To see what we are by Nature , 1 , 150. Naturall parts how to bee used , 1 , 153. Every one tainted by Nature , 1 , 293. In actuall sins to see the corruption of Nature , 1 ▪ 298. Neare . God Neare us how , 2 , 145. How wee are Neare to God , 2 , 146. Necessity . Necessity of what we pray for , 1 , 309. Newters . Newters hatefull to Christ , 1 , 247. O Obedient . The Spirit given to the Obedient , 1 , 58 Offices . Offices of Christ in what order performed , 1 , 36. Old. God can convert Old sinners , 1 , 154. Opposition . Grace increased by Opposition . 1 , 260. Outward . Outward service alone not accepted , 1 , 310. Outward helps to doe Gods will , 2 , 194. P Patience , See Iudgement . Peace . Foure things trouble a Christians Peace , 2 , 1. Perish . Meat that Perisheth what , 1 , 167. Not to gaine things that Perish with the losse of our soules , 1 , 170. Plague . Sin worse then the Plague , 1 , 297. Popery . To be thankfull for freedome from Popery , 1 , 266. Popery opposeth preaching , why , 1 , 270. P●●er . Power of Christ to give himselfe and his benefits , 1. 201. Prayer . Prayer a meanes to obtaine the Spirit , 1 , 61. Formes of Prayer usefull , 1 , 278. Danger of neglecting Prayer , 1 , 305. Prayer laies hold on God , 1 , 307. To looke for answer of our Prayers , 1 , 312. Resignation of our selves in Prayer , 1 , 328. See Worship . Preaching . Grace wrought by Preaching , 1 , 68 See Popery . Precious , See Violence . Priestly . Christs Priestly office the principall , 1.37 . Prerogatives . How to use our Prerogatives , 2 , 52. Principles . Principle in a Christian double , 1 , 302. Principles to be laid up , 2 , 80. Prom●se● . Christ Promised in the Old Testament , 1 , 3. Prophanenesse . Prophanenesse whence it is , 2 , 152. Providence . To looke to the end of Gods Providence , 2 , 135. Q Querie . It is good to propound Queries to our selves , 2 , 67. R Reason . Different conclusion of Gods Word , and carnall Reason , 2 , 135 Redemption . Gods love greater in Redemption then in Creation , 1 , 12 , 26. Reflect . Man can Reflect upon his actions , 1 , 100. Repentance . Late Repentance seldome true , 1 , 92. Benefit of lively Repentance , 1 , 95. See Sinne. Reproach . Reproach not to be regarded , 1 , ●45 . Resolution . Ground of Resolution , 2 , 219. Riches . To carrie our selves answerable to our Riches , 1 , 48. Rule . Properties of a Rule appliable to Gods Word ▪ 2 , 190. Rule , how to bee applied in particular actions , 2 , 194. See Word . S Salvation . Christ as man chosen to Salvation , 1 , 19. Saints . To delight in the communion of Saints , 2 , 225. Sanctuarie . Benefit of entring Gods Sanctuary , 2 , 135. Satan . When we are under Satan , 2 , 10. Scripture . How to understand the Scripture , 2 , 164. Sealing . Se●ling of Christ , what , 1 , 201. What use to make of Christs Sealing , 1 , 204. How to know Christ is Seal●d for our good , 1 , 205 , 209. Sealing threefold , 1 , 206. Sealing of th● Spirit , what , 1 , 207. Servant , Service . Christ a Servant , how , 1 , 7. Comfort , that Christ was a Servant , 1 , 17. To offer Christ in our Service to God , 1 , 20. Danger of deferring Gods Service , 2 , 184. God the object of our Service , 2 , 186. Service what , 2 , 188 , 203. Common actions a Service of God , how , 2 , ●12 . Qualification of our Service of God , 2 , 214. See Life . Shaken . Gods children Shaken , why , 2 , 141. Secret. Secret will of God no rule , 2 , 190. Security . Security a forerunner of judgement , 1 , 119. Sight . Sin takes away the Sight of it selfe , 2 , 21. Sinne. The hurt we have by Sin , 1 , 90. Particular Sins foreshewing judgements , 1 , 121. Naturally we are under Sin , 2 , 5. Sin threefold , Ibid. Justice of God to give men up to Sin , 2 , 8. Misery to be under Sin , 2 , 9. Fruit of thraldome to Sin , 2 , 16 Men not given up to all Sinne alike , 2 , 22. Wee should see death in our Sins , 2 , 28. See Generality , Death , Leprosie , Iudgement . Sleepe . The death of the godly a Sleepe , 2 , 220. Society . Society with carnall men to be avoided , 1 , 151. Soule . The Soule chiefly to bee cared for , 2 , 228. Spirit . How to know wee have the Spirit , 1 , 30. Degrees of receiving the Spirit , 1 , 32. The Spirit put on Christ how , 1 ▪ 33. Spirit given , and received by Christ how , 1 , 38. Three things wee receive by the Spirit , 1 , 42. How Christ gives the Spirit , 1 , 55. Spirit in Christ how , 2 , 36. Meanes to get the Spirit , 2 , 123. See Ascention , Gospell , Stirre , See Hold. Strength . God the Strength of a Christian , 2 , 79. Successe , Succession . Christians indeavours Successefull , 1 , 255. There is a Succession of men , 2 , 172. Sufferings . Service of God in our sufferings , 2 , 209 , 214. Supply . Our Supply whence it is , 1 , 46. T Table . Service of God in obeying the second Table . 2 , 205 , 207. Tast. Tast a most necessary sence , 1 , 193. Temptation . Comfort in Temptation , 2 , 53. Thankefull , See Popery . Thraldome , See Sin. Time , Times . Time when especially to bee improved , 1 , 129. Why to make use of Time , 2 , 173. How our Times both miserable and happie , 2 , 177. To serve God our whole Time , 2 , 183. Gods children must serve their Time , 2 , 218. Every mans Time allotted by God , 2 , 219. Tirannie . Tirannie of sin , 2 , 19. V Vaine-glory . Vaine-glory why to bee avoided , 1 , 72. Valew . Ground whence to Valew Christians , 1 , 30. By what God Valews his children , 2 , 167. Violence , Violent . Violence offered the Kingdome of Heaven how , 1 , 233. Christians disposition Violent how , 1 , 235. Ground of this Violence , ● , 236 To judge our estate by our Violence , 1 , ●41 . Violence after outward things , 1 , 242. Violent onely take Heaven , 1 , 251. Freedome of grace inforceth Violence , 1 , 253. Holy Violence hopefull , 1 , 254 Pretious things require Violence , 1 , 259. Exhortation to holy Violence , 1 , 61. Gospell in Luthers time imbraced with Violence why , 1 , 265. How to get holy Violence , 1 , 271. See Wisedome . Vnderstandings . How to use our Vnderstandings , 1.102 . Vnfruitfullnesse . Vnfruitfullnesse a forerunner of judgement , 1 , 126 Vs. All good in Christ before in Vs , 1 ▪ 40. How the Spirit takes from Christ and gives to Vs , 1 , 41. How the Spirit is put on Christ for Vs , 1 , 50. What Christ did was for Vs , 2 , 41. W Washings . Washings in the Law what they signified , 1 , 295. Watchfullnesse . Watchfullnesse when requisite , 1 , 130. Will. Will of Christ to give himselfe , 1 , 119. Will of God knowne and not done aggravates sin , 2 , 201. Will-worship . Will-worship why forbidden , 2 , 189. Winde . Wicked men blowne away as with a Winde . 1 , 317. VVisedome . What violence may stand with VVisedome , 1 , 244. VVisedome in man corrupted , 2 , 21. VVisedome justified by whom , 2 , 140. VVord . Spirit given in the Ministery of the VVord , 1 , 55. Written VVord the rule of our service , 2 , 189. VVorld . Businesse of the VVorld hinders consideration , 1 , 104. VVorldly things to be neglected why , 1 , 171. Christians rule of life not from the VVorld . 2 , 138. Ill courses of the VVorld settle Gods children , 2 , 139. VVorship . Prayer put for all Gods VVorship , 1 , 304. FINIS . Notes, typically marginal, from the original text Notes for div A12166-e300 1 Tim. 3.15 . 2 Tim. 1.14 Notes for div A12166-e870 Scope of the words . Christ promised in the old testament . 1 To stablish faith in other promises . 2 To comfort them against their owne unworthinesse . 2 Cor. 1.19 . The word Behold used . 1 To shew Christ as present . 2 To take their mindes off from their miseries . 3 To raise their mindes from earthly things . Christ a servant . 1 By Condition . 2 By Office. In respect o● God. 1 Pet. 3.18 . In respect of us . Gods love to us . 1 In the person thus abased . Phil. 2. 4. Conjunctions wonderfull . Christs abaseme●t t●e grea●est . 2 Whence Christ was so abased . Gods love in Redemption gre●ter then in Creation . 3 The fruit of Christs aba●ement . Matter of wond●rment in the worke of Redemption . Christ a servant by way of excellencie . Vse . Seeing Christ was a servant wee should bee humble . Vse . 2. Comfort that Christ became a servant . Christ chosen of God. Christ chosen to his office . Christ as ma● chosen to salvation . To re●t in Gods choice . To offer Christ to God in our services . Take heed of neglecting Christ. Christ beloved of God. 1 As God. 2 As Man. 3 As Mediator . 4 In regard of the execution of his office . Quest. Answ. God loves Christ mysticall . Com●ort , Gods love to us grounded on Christ. God loves the worke of our rede●ption . Comfort in our daily approach to God. To stirre us up to delig●t in Christ. On what 〈◊〉 to val●w Chr●stians . We may know we are in 〈◊〉 1 I we have his Spirit . How to know we have the Spirit Degrees of Christs receiving the Spirit . What is meant by putting the Spirit on Christ Three sorts of persons annointed . Three maine defects in man. Supplied in Christ. In what order C●ri●t performes his offices . Chriests pri●stly office the principall . Object . Answ. How Christ both gives and receives the Spirit . All 〈◊〉 in Christ , then 〈◊〉 . How the Spirit takes of Christ and gives to us . Three things we receive by the Spirit . Quest. Answ. Whence it is that our state in Christ is better then it was in Adam . Vse . To see whence our supply is . In want of grace . Ground of Idolatry . To carry ourselves answerable to our riches . To make use of Christ in our sailings . How to know the Spirit is put on Christ for us The Spirit given more aboundantly sinoe Christs ascention . How Christ gives the Spirit 1 In the ministry of the Word . Gal. 3.2 . 2 In obedience . 3 Prayer . Object . Answ. What meant by judgement here . The word of God called judgement . Sanctification judgement . Grace wrought by preaching Christs mild carriage . Difference betweene the giving of the law and Gospell . To take heed of vaine glory . Labour for humility . Notes for div A12166-e7550 Meaning of the words . Parts of the words . 1 Gods inquiry . To enforce car● in our carriage Mat. 12.36 . Ground of circumspect walking . 2 The evidence . Quest. Answ. Wee speake amisse of Gods judgements . 1 In regard of God. 2 In regard of others . 3 In regard of our selves . 1 When we ●●rmure against God. 2 Whe● we make 〈◊〉 use of his ●u●gements . Isa 26.9 . Vse . To talke aright of Gods judgements . Doct. When jud●ements are threatned and we repent not , God is offended . Simile . Conviction a helpe to repentanc● . Ier. 2.19 . The hurt wee have by sinne . Not to delay repentance . Danger of deferring . Late repentance seldome true . Conscience after long sinning hardly admits comfort . Benefits by timely repentance . 1 The favour of God. 2 Prevention of judgements . 3 Turnes all to good . Difference betweene god●y and others . 1 Prayer of impenitent not heard . Psal. 66.18 . 2 Feare in wicked men . Doct. Generality is no plea. Man can reflect upon his actions Neglect of selfe jud●ing cause o● misery . How to use our understanding . Hinderances of consideration . 1 Rage of lusts . 2 Too much worldly businesse 3 It is a hard thing . 4 It presents an unwelco●e spectacle . Every man hath his course . God judgeth by the course not by a step . 1 They are eager . 2 Desperate . 3 Dangerously . 1 Cor. 10 23. Sinne hath defaced the Image of God in man What meant by judgement . Wha● meant by it here . What meant by ( not knowing . ) God shames the pride of men by the creatures . God takes instruction out of the booke of nature into his booke . Doct. After long patience God sends judgements . Quest. Answ. Iudgements comming may be knowne . 1 By comparing the sinnes with the judgement 2 When it hath ceazed on us in part . 3 By example o● others . Mat. 24.38 , 39. 4 Generall security . Want of feare the root of it . 5 The generalitie of sinne . Particular sins fore-showing judgement . 1 Injustice . 2 Formality in Religion . Persecution . Vnfruitfulnesse Decay in our first love . What to doe in dangerous times 1 Improove the time . 2 M●urne for the ●ins of the land . 3 Be watchfull . Store up comforts . Notes for div A12166-e12780 T●e matter of the Epistle . Dependance of the words . Hee minds them of their former condition . Why we should consider our ●ormer condition . Man natura●y dead . Death what ? Life what ? Spirituall life whence ? Spiritual death 1 In disposition . 2 Sentence . 3 Execution . Sinne it selfe a death . Signes of spirituall death . 1 Coldnesse . 2 Vnlovelinesse . 3 Loathsomenes . 4 They are seperate from God and Gods people . 5 Sencelesnesse . Without speech Without sight . Without taste . Without bearing . 6 Immooveable . 7 Growes worse . To know what we are by nature . To avoid intimate society with carnall men . Object . Answ. Difference in naturall and spirituall death . To use the naturall parts God hath given us . God can raise old sinners . The best men have some remainders of death . Three degrees of men in the Church . * Easter-day . * See the Sermons upon Rom. 8.2 . Notes for div A12166-e15040 1 Pet. 1. Iohn 3.33 . Reve. ●2 . Mat. 11 28. Isa. 55.1 . 1 Cor. 15.58 Heb. 4. Notes for div A12166-e18910 Occasion of the words . 1 From the excellency of his ministry . Luk. 10 23. 2 From the efficacie of his Ministery . Doct. 1. The Church the Kingdome of Heaven . Threefold signification of the Kingdome of Heaven . 1 Heaven . 2 State of grace . 3 Meanes of grace 1 A ground of conviction . 2 Of comfort . Quest. Answ. Why grace and the meanes of it are called the Kingdome of Heaven Why the things of the Gospell are slighted . Quest. Answ. Iohn 7.39 . In a Kingdome there is 1 Freedome . 2 Plenty . 3 Glory . Iohn 8.36 . 1 Cor. 2.15 . Christiaenity a full state . 1 Cor 3.21 . Phil. 4.13 . A state of glory 1 Iohn 4.4 . Rom. 2.5 . 1 In regard of the multitude . Luk. 12.1 . Mat. 3.5 . 2 In regard of the affection . 3 The persons which were 1 Sinners . 2 Poore . Luk. 7.12 . 3 Stran●ers . Mat. 8.12 . Mat. 20.16 . Doct. The disposition of Christians eager and violent . Ob. Answ. Grounds of this violence . 1 Opposition . Psal. 110. ● . From the flesh . Heb. 12.4 . From the world From Satan . God seemes an enemy . Iob. 13.26 . 2 To difference true Christians from others . Heb. 13.13 . 3 To set a higher price on this Kingdome . 4 The excellencie of the things . 5 The necessity . Luke 13.24 . Vse To judge of our estates by our violence . Men violent for outward things . Pro. 7.22 . Heavenly things offer violence to us 2 Cor. 5.20 . Ezek. 18.31 . What violence may stand with wisedome . 1 Cor 3.18 . 2 Cor. 5.13 . Not to heed idle reproaches . The dispositiō of true professors Mat. 12.30 . 1 King. 18.21 . Newters hatefull to Christ. Mat. 3.16 . Act. 2.3 . Exo. 32.19 . Mat. ●6 . 69 , 70 Religion taketh not away , but ordereth the affections . The successe of this violence Doct. 1 The violent have promises . Mat. 7.7 . Rev. 3.19 , 21. Rev. 2.7 . 2 They have a victorious spirit . 3 God hath set Heaven at this rate . 4 The violent onely can prize it . Ob. Answ. Freedome of grace inforceth violence . Mat. 11.28 . Mat. 5.3 , 6. Mat 11.19 . Luke 7.29 , 30 Holy violence hopefull . 1 Hope stirres up diligence . 2 To use meanes constantly . 3 To waite . Christians indeavours successefull . Difference betweene the indeavours of a Christian , and 1 Enemies of the Gospell . Acts 9 5. Psal. 2. Psal. 129.6 , &c 2 Worldly men . Pro. 12.27 . 3 Sluggish Christians . Act 26.28 . Pro. 13 4. 1 Pet. 1.9 . Pro. 26.26 . The preciousnes of the things require violence . Ob. Answ. Grace increaseth with opposition . Exhortation to holy violence . Jam. 4.7 . Pro. 8.34 . Rom. 14.17 . The time when this violence began . Quest. Answ. Bondage of Ceremonies in the Law. Iohns preaching and living powerfull . Mat. 3.2 . Why the Gospell in Luthers time was imbraced with violence . Why the Gospell now is disesteemed . Iohn 5.35 . To be thankfull for liberty from Popish thraldome . Ioel 2.28 . The Spirit effectuall in the Ministery of the Gospell 2 The excellency of Christs Kingdome . 3 Hope of obtaining it . Iohn 1.29 . Why Papist soppose preaching . How to get thi● holy violence . Notes for div A12166-e24570 Formes of prayer use●ull . Division of the words . Benefit of afflictions . Affliction remooves the fuell of sinne . Vse Not to murmure at Gods hand . Humiliation necessarie . Kindes of humiliation . Vse . To labour for humiliation . Helps to humili●ation . 1 Consider our obedience to the Law. 2 To the Gospell 3 Call to mind our especiall sins . 4 The uncertainty of life . 5 To bee humbled in all the powers of the soule . Verball humiliation . Necessity of cōfession of sins . Confession of sin gives glory to God. Holy men in their confessions rank themselve with others . The best men guilty of the sins of the times . 1 In not sorrowing for them . 1 Cor. 5. 2 By Simpathie . Vse . To labour every one to bee humbled . We are all tainted by nature . Sin a leprosie . Washings in the Law what they signified . Sin like a leprosie defiles all . Vse . To labour to be cleansed by the blood of Christ. Heb. 9 14. By the Spirit of Christ. Vse 2. Take heed of society with sinners . Sin worse then the plague . In actuall sins to haue recourse to the corruption of nature . All the best actions of the best men defiled Object . Answ. Though our best actions be defiled , yet there is some good in them . A double principle in a Christiā Cōtraries agree in a Christian In what case to 〈◊〉 and upon our innocen●y . Prayer put for the whole worship of God. Danger of neglecting prayer . Prayer layes hold on God. Quest. Answ. We must stir up our selves to lay hold of God. 1 By considering our danger . 2 Meditation of the exce●e●y & ●ece●sity of that we beg . 3 Importunity with God. Outward service alone not accepted . 4 To looke for an answer of our prayers . The complaint applied to the present times . Extraordinarie humiliation required sometimes . Men fading as leaves . 1 For performances . 2 Mortality . Men out of Christ blowne away as with a winde . A child of God lookes to his sins in all judgements Vse . To lay the blame upon our sins . Ground of humiliation for sin Nations and kingdomes melt before sin . Gods face what The conflict of faith when God hides his face . We must seeke Gods face . 1 By prayer . 2 In his ordināces The consideration that God is our Father should stirre us up to seek to ●i● Resignation of our selves in prayer requisite To abase our selves in prayer Notes for div A12166-e29570 Foure things that trouble a Christians peace . Dependance of the words● Law , what . Parts of the Text. Observ. Naturally we are under the Law of sinne . Sinne three-●old . 1 Adams sinne . 2 Originall sinne . 3 Actuall sinnes . Prov. 5. Sinnes as chaines . Iustice in God , to give up men to their sinnes . Rom. 1. 2 Thess. The miserie of being under sinne . 1 We are under Satan . Luke 1. Wicked men acted by the Devill . Ephes. 2. 2 Tim. 2. Carnall men better then the Devill would have them . 2 To worse thing : then our selves . 3 So excellent a thing as the soule . Simile . 4 The fruit of it . 1 Vncertaine pleasure . 5 Men are insensible of their bondage . Freedome in sin is a bondage . The false judgement of the world , who are happy . 6 The tyrannie of sinne . Covetousnesse . Carnall pleasure . Ambition . Sin takes away the sight of it selfe . Wisedome in man corrupted . Men not given up to all sinnes alike . Object . Answer . We are under the law of death . 1 Naturall . 2 Spirituall . 1 In this world . 2 At the houre of death . 3 At the day of Indgment . A man under sin is under death . Rom. 5. Sinne and death goe together . Vse . To see death in sinne . Eternitie of misery should deterre from sinne . Freedome acceptable . We are freed from all ill by Christ. 1 By satisfaction . 2 By taking our nature . Life in Christ. 1 As God. 2 As Mediator . All in Christ first . The Spirit in Christ. 1 Sanctified his humane nature . 2 Ennobled it . 3 Enriched it . 4 Fitted him for his Sacrifice . Iohn 17. 5 Supported him in death . 6 In raising him . Rom. 1.4 . Rom. 4. 1 Pet. 3. What Christ did , was for us . To see our ill in Christ. To see Christs good for us . 1 Pet. 1. The Spirit works application . Faith the grace of application . How faith is said to doe that that Christ doth . Freedome double . 1 In this life . 2 In effectuall calling . 2 In justification . 3 In sanctification . To be free from the law of sinne and death , what ? Philip. 2. 1 Cor. 15. 2 In the life to come . Vse . Comfort against rebellion of lusts . How to use our prerogatives . Comfort in temptations . 1 To despaire . 2 Temptation by lusts . Ephes. 6. 3 Deadnesse of Spirit . 4 In the houre of death . We are not onely freed from ill , but advanced to good . Application to the Sacrament . Iohn 6. Notes for div A12166-e36020 2 To shew the greatnesse of our priviledges . Vse . It is good to propound quaere's to our selves . God is with his children . How God is with them . Act. 16. Act. 10 38. Ground of it . From Gods free love . The comfort on the former ground . How farre the enemies of Gods children are against them . Why God suffers them to prevaile . No man can be against Gods children . 1 In respect of Christ● cause . 2 The courage of his children . Psal. 129. Vse . The state of a Christian impregnable . A Christian never alone . A Christian , though weake in himselfe , strong in God. Christianity grounded strongly . Psal. 118. To lay up principles . Ground of Christian courage . Cyprian . In opposition . In our callings . Ground of contentment . Not to be discouraged for our infirmities . Object . Answer . God sometimes hides himselfe . Isay 49. Question . Answer . Wee may know that God is with us . 1 When wee are with him . 2 De●ight in Gods presence . 3 Taking Gods side . 2 Chron. 15. 4 By testimony of conscience . Quest. Answer . How to have God with us . 1 By renewing our Covenants . 2 Looke to our cause . Psal. 91. Novemb. 5. Psal. 1●9 . Notes for div A12166-e39190 Simile . Rom. 8.26 . The Church ● Bride . Can. 5. Vse 1. Comfort by our marriage to Christ. Hosea 2. Vse 2. The Church why called a Bride . The de●ire of Christs comming . There must be a second comming of Christ. Psal. 45. The Church desires the comming of Christ in regard , 1 Of scandals . 2 Persecutions . 3 Oppositions in the Church . 4 Weaknesse of Christians . 5 Corruption by Satan . 5 Christians conflict . 6 The necessities of this life . 7 The relation betweene Christ and the Church . 8 From the nature of love . Question . Answer . The Church in heaven desires Christs comming . Vse 1. Tryall of our estate . 1 By desiring Christ to come into our hearts now . 2 They promote his comming . 3 Fitting for it . Answer . Christians not alway fitted alike for Christs comming . Vse . Direction to come to desire Christs comming . 1 To purge our selves . 2 Vnloose our hearts from the world . 3 Meditate of our happy condition . 4 Labour for the Spirit . Meanes to get the Spirit . Luke 11. Notes for div A12166-e42890 The contents of t●e Psalme . 1 A co●flict . 2 A discovery . Verse 13. 3 The recovery . Verse 17. 4 The Victory . Verse 23. The scope of the words . Gods children exercised with conflicts . Gods children recover 〈◊〉 of conflict . Reas. Gods children go not far from him . Verse 27. Vse . To discerne our estate . The way to recover out of conflict to enter into Gods Sanctuary . Benefit of entring the Sanctuary . Different conclusions of Gods word , and carnall reason . To look to the end of Gods providence . Psal. 37. The sight of faith ●rawes us neere to God. Why God suffers different conditions of men . Gods children have a contrary course to the world . Similie . A Christians rule of life not from the world . Phil. 3. Corrupt courses of the world settle Gods children . Psalme 119. Vse . Of tr●all . Doct. Wisdome justified of her children . Gods c●ild●en shaken , why ? Similie . Vse . To go 〈◊〉 God 〈…〉 . 3 How God is neare us How wee are neare to God. 1 In our understanding . 2 In our minds . 3 In our wills . 4 In the affections Love. Desire . Io● . Faith. Doct. Con●iction of the judgement , the ground of pr●ct●se . 4. Things in conviction . Vse . To labour for conviction . Prophanesse whence it is . T●e holy Ghost ●●●meth . Iohn 16. The holy Ghost convinceth in the use of meanes . Application to the Sacrament . Notes for div A12166-e45720 How to understand the Scriptures . Gods children leave a good name . Savoury language of Scripture . By what God values his children . Why the matter of Vriah so objected to David ? Rev. 2. God corrects his sharply for their sinnes . The time . Matth. 1. Generation , wh●● it is . Obser. Th●re is a succession of men . Vse 1. To make use of our short time . Vse 2. To make sure an e●●rnall Generation . To get into Christ by faith . Psal. 90. Obser. Every man hath his particular generation . Vse . To observe in what Generation we live . 1 To blesse God if they be good . In what respect t●ese times are . Miserable . Simile . 2 Happie . August . Vse . 2. To be bettered by the good in the generation . Sinnes under means greater . Vse . 3. Not to be tainted with the sinnes of our generation . Psal. 12. Rom. 12. Vse 4. To set our selves against the sinnes of our generation . Divers sinnes in divers ages . Vse . 5. To labour to make the Generation wee live in , good . Gal. 6. 3 Wee must serve God our whole time . We must serve God in our life time . Danger of deferring Gods service . Doct. God the object of our service . Psal. 16. God as Creator to be served . Will of God , Counsell , why ? Service what . Will worship . why forbidden ? Gods written word the rule of our service . Heb. 1. Properties of a Rule , appliable to the word of God. 1 Open , manifest . Secret Will of God , no rule , why ? 2 Infallible . The Grand lie in the Church of Rome . 3 In extent . 4 Authenticall . 5 Inflexible . How to apply the rule in particular actions . Outward helps . 1 The Ministery . 2 Communion with good people 3 Lawes of men . 4 Example of good people . 2 Inward helpes . 1 The Spirit of God. Isa. 30. Isa. 9.7 . Luke 11. 2 Particular grace Prudence . 3 Conscience . 4 Experience . 3 The Act , he s●rved God. Rom. 12. To know Gods will , and not doe it , aggravates our damnation . Cause of the fall of Angels . To serve , wha● ? Rom. 6. Service of God. 1 Inward . 3 Service in obeying the second Table . Difference between a formall man and a Christian . Collos. 3. Ephes. 6. Ephes. 6. Application to David , ●e served God. 1 In the inward man. Psal. 18. Psal : 4. 2 Outward . Psal. 1. 3 For the second table . Psal. 101. As a King. 1 Chron. 17. In suffering . 1 Sam. 30.6 . 2 Sam. 15.25 . Ps●l . 39. Vse . To imitate David . Lactantius . Similie . Luke 1. Quest. Answ. How common actions may be a service of God. To serve God in our su●ferings . David served God. 1 Vniversall . 2 Vniforme . 3 Chearfull . 4 Sincere . Signes of cincerity . 1 To practise scorned duties . 2 To appeale to God. 3 Comfor● . Difference in the death of godly and wicked . Simi●e . Obser. A time of dying as well as living . Vse . Not to thinke much of long life . Obser. Gods children must serve their time . 1 To gaine others . 2 To trie our graces . 3 To perfect us . Vse . Not to repine that God will ●ave us live . Obser. God hath alo●ted a man a time . Vse . Ground of resolution . Obser. The death of the godly , refresheth as sleep . Psal. 17. ult . 1 Cessation from l●bour . 2 Hope of rising . 3 After ●abour . Eccles. 5.12 . Vse . To be pain●●ll ▪ 2 Set all in order . 1 Chron. 29.28 3 Get fait● in Christ. P●al . 16. Fathers , who meant . Obser. When w● d●e , we are put to our fathers . Take heed whom we imitate . Heb. 13.7 . To del●gt in the communion of Saints . Obser. The best , and greatest subject to corruption . Reas. 1. Wee are dead men here . 2 We cannot bee crowned else . Vse . To support us against corruption 2 To take most care for the soule . Philip. 3. 3 Not to be ensnared with the bodies of others . To imitate David in life , and death . Psal. 16. Psal. 16. 
A60194	----	A learned commentary or exposition: upon the first chapter of the second Epistle of S. Paul to the Corinthians Being the substance of many sermons formerly preached at Grayes-Inne, London, by that reverend and judicious divine, Richard Sibbs, D.D. Sometimes Master of Catherine-Hall in Cambridge, and preacher to that honourable society. Published for the publick good and benefit of the Church of Christ. By Tho. Manton, B.D. and preacher of the Gospel at Stoake-Newington, near London. Sibbes, Richard, 1577-1635. 1655 Approx. 2052 KB of XML-encoded text transcribed from 284 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A60194 Wing S3738 ESTC R215702 99827485 99827485 31905 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60194) Transcribed from: (Early English Books Online ; image set 31905) Images scanned from microfilm: (Early English books, 1641-1700 ; 1898:11) A learned commentary or exposition: upon the first chapter of the second Epistle of S. Paul to the Corinthians Being the substance of many sermons formerly preached at Grayes-Inne, London, by that reverend and judicious divine, Richard Sibbs, D.D. Sometimes Master of Catherine-Hall in Cambridge, and preacher to that honourable society. Published for the publick good and benefit of the Church of Christ. By Tho. Manton, B.D. and preacher of the Gospel at Stoake-Newington, near London. Sibbes, Richard, 1577-1635. Ashe, Simeon, d. 1662. Manton, Thomas, 1620-1677. [8], 84, 97-447, 446-551, [19] p. : ill. (port.) printed by J.L. for N.B. and are to be sold by Tho. Parkhurst, at his shop over against the Great Conduit, at the lower end of Cheapside, London : 1655. Editors' preface signed: Thomas Manton. With engraved frontispiece. Text is continuous despite pagination. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Corinthians (2nd) -- Commentaries -- Early works to 1800. Bible. -- N.T. -- Corinthians (2nd) -- Sermons -- Early works to 1800. Sermons, English -- 17th century. Christian life -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2003-01 Apex CoVantage Keyed and coded from ProQuest page images 2003-02 Mona Logarbo Sampled and proofread 2003-02 Mona Logarbo Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion A Learned COMMENTARY OR EXPOSITION UPON The first CHAPTER of the Second Epistle of S. Paul to the CORINTHIANS . BEING The Substance of many SERMONS formerly Preached at Grayes-Inne , London , By that Reverend and Judicious Divine , RICHARD SIBBS , D. D. Sometimes Master of Catherine-Hall in Cambridge , and Preacher to that Honourable Society . Published for the Publick Good and Benefit of the Church of CHRIST . By Tho. Manton , B. D. and Preacher of the Gospel at Stoake-Newington , near London . — Vivit post funera virtus . Psalm 112. 6. The Righteous shall be in everlasting remembrance . 2 Pet. 1. 15. Moreover , I will endeavour that you may be able after my decease , to have these things alwayes in remembrance . LONDON , Printed by J. L. for N. B. and are to be sold by Tho. Parkhurst , at his Shop over against the Great Conduit , at the Lower end of Cheapside . 1655. RIC : SIBBS S : THEOL : D : AVL : KATHARINAE CANTAB : MAG : NEC NON HOSPITIO GRAI : AS : CONCIONIBVS . Aetat : Suae 58. The Portracture of the Late Reverend and Iudicious divine Richard Sibbs D : D : Mr. of Katharine Hall in Camb : and sometimes Preacher to that honble : Society of Grayes-Inn London Printed for Nich : Bourne at the South entrance of the Royall Exchange 1655 To the Reader . Good READER , THere is no end of Books , and yet we seem to need more every day ; there was such a darknesse brought in by the Fall , as will not thoroughly be dispelled till we come to Heaven , where the Sun shineth without either cloud or night : for the present all should contribute their help according to the rate and measure of their abilities ; Some can onely hold up a Candle , others a Torch , but all are usefull : The Presse is an excellent meanes to scatter Knowledge , were it not so often abused : all complain there is enough written ; and think that now there should be a stop : indeed it were well if in this scribling age there were some restraint ; Uselesse Pamphlets are grown almost as great a mischief as the erroneous and prophane : Yet 't is not good to shut the door upon industry and diligence ; there is yet room left to discover more ( above all that hath been said ) of the Wisdome of God , and the riches of his grace , in the Gospel ; yea , more of the stratagems of Satan , and the deceitfulnesse of mans heart : meanes need to be encreased every day to weaken sin , and strengthen trust , and quicken us to holinesse : Fundamentals are the same in all ages , but the constant necessities of the Church and private Christians will continually enforce a further explication ; as the Arts and sleights of besieging and battering encrease , so doth skill in fortification : if we have no other benefit by the multitude of Books that are written , we shall have this benefit , an opportunity to Observe the various workings of the same Spirit about the same truths ; and indeed , the speculation is neither Idle , nor unfruitfull . There is a diversity of gifts as there is of tempers , and of tempers as there is of faces , that in all this variety God may be the more glorified : The Pen-men of Scripture that all wrote by the same Spirit , and by an infallible Conduct , do not write in the same stile : In the Old Testament there is a plain difference between the lofty Courtly stile of Isaiah , and the Priestly grave stile of Jeremiah ; In Amos there are some marks of his Calling in his Prophecie : In the New Testament you will find John sublime and Seraphicall , and Paul rational and argumentative ; 't is easie to track both by their peculiar phrases , native elegancies , and distinct manner of expression : this variety and * manifold grace still continueth , the stones that lye in the building of Gods house are not all of a sort , there are * Saphires , Carbuncles and Agates , all which have their peculiar use and lustre , some are doctrinall , and good for information , to clear up the truth , and vindicate it from the Sophismes of wretched men ; othets have a great force and skill in application : Some are more Evangelical , their soules are melted out in sweetnesse , others are sons of Thunder , more rouzing and stirring , gifted for a rougher strain , which also hath its use in the art of winning soules to God : * 't was observed of the three Ministers of Geneva , that none thundred more loudly than Farell , none piped more sweetly than Virett , none taught more learnedly and solidly than Calvin : so variously doth the Lord dispense his gifts , to shew the liberty of the Spirit , and for the greater beauty and order of the Church ; for difference with proportion causeth beauty , and to prevent Schisme , every member having his distinct excellencie , so that what is wanting in one , may be supplyed by another , and all have something to commend them to the Church , that they may not be despised ; as in several Countreys they have several Commodities , to maintain traffique between them all : we are apt to abuse the diversity of gifts to divisions and partialities , whereas God hath given them to * maintain a communion ; in the Churches Vestment there is variety but no rent , varietas sit , scissur a non sit . All this is the rather mentioned , because of that excellent and peculiar gift , which the Worthy and Reverend Authour had in unfolding and applying the great Mysteries of the Gospel in a sweet and mellifluous way , and therefore was by his hearers usually termed , The sweet dropper ; sweet and heavenly distillations usually dropping from him with such a native elegancie as is not easily to be imitated : I would not set the gifts of God on quarrelling , but of all Ministeries , that which is most Evangelical , seemeth most usefull , the testimony of Jesus is the Spirit of Prophecie , Rev. 19. 10. 't is spoken by the Angel to disswade the Apostle from worshipping him : you that preach Jesus Christ and him crucified and risen from the dead , have a like Dignity with us Angels that foretell things to come , your message is the Spirit of Prophecie : As if he had said , This is the great and fundamental truth wherein runneth the life , and the heart-blood of Religion . The same Spirit is breathing in these discourses that are now put into thy hand , wherein thou wilt find much of the Comforts of the Gospel , of the sealing of the Spirit , and the constant courses of Gods love to his people , fruitfully and faithfully improved for thy edification . Let it not stumble thee , that the work is posthume , and commeth out so long after the Authours death ; it were to be wished , that those who excell in publick gifts , would during life publish their own labours , to prevent spurious obtrusions upon the world , and to give them their last hand and pollishment ; as the Apostle Peter was carefull to write before his decease , 2 Pet. 1. 12 , 13 , 14. But usually the Churches treasure is most encreased by Legacies ; as Elijah let fall his Mantle when he was taken up into heaven ; so Gods eminent servants when their persons could no longer remain in the World , have left behind them some worthy pieces as a Monument of their graces and zeal for the publick welfare ; whether it be out of a modest sense of their own endeavours , as being loath upon choice , or of their own accord to venture abroad into the world , or whether it be that being occupied and taken up with other labours , or whether it be in a conformity to Christ , who would not leave his Spirit till his Departure , or whether it be out of an hope that their Works would find a more kindly reception after their death , the living being more liable to envy and reproach ; but when the Authour is in heaven , the work is more esteemed upon earth , whether for this or that cause usually it is , that not only the life , but the death of Gods servants hath been profitable to his Church , by that means many useful Treatises being freed from that privacy and obscurenesse to which by the modesty of the Authour they were formerly confined . Which as it hath commonly falne out , so especially in the Works of this Reverend Authour , all which ( some few onely excepted ) saw the light after the Authours death ; which also hath been the lot of this usefull Comment ; onely it hath this advantage above the rest , that it was perused by the Authour during life , and corrected by his own hand , and hath the plain signature and marks of his own spirit ; which will easily appear to those that have been any way conversant with his former Works , this being signified , ( for further commendation it needeth none , ) I commend thee to God and to the word of his grace , which is able to build thee up , and to give thee an inheritance among the sanctified , remaining Thy servant in the Lords work , THOMAS MANTON . A COMMENTARY upon the first CHAPTER of the second Epistle of S. PAUL to the CORINTHIANS . 2 Cor. 1. 1. Paul an Apostle of Jesus Christ by the Will of God , and Timothy our Brother , unto the Church of God which is at Corinth , with all the Saints which are in all Achaia : Grace be to you , and Peace from God our Father , and from the Lord Jesus Christ. THe Preface to this Epistle is the same with other Prefaces . Our blessed Apostle had written a sharp Epistle to the Corinthians , especially reproving their tolerating of the incestuous person : that , his first Epistle took effect , though not so much as he desired , yet it prevailed so far with them , that they excommunicated the incestuous person , and likewise reformed divers abuses . Yet notwithstanding , it being a proud , factious , rich City , where there was confluence of many Nations , being an excellent Port , and Mart-Town ; there were many proud , insolent teachers , which thought basely of St. Paul ; and thereupon he writes this second Epistle : the scope whereof is partly Apologetical . Exhortatorie . Apologetical , to defend himself . Exhortatorie , to instruct them in several duties : as we shall see in the passages of it . The general scope of it is this , to shew , That the Ministerial labour is not in vain in the Lord. The fruit of the first Epistle to the Corinthians is seen in this second , the first Epistle took effect . Therefore we should not be discouraged , neither we that are Ministers of the Church , or those that are Ministers in their own families , as every man should be ; be not discouraged at unlikelihood , there is alway some successe to encourage us , though not so much as we look for in this world : because there is a reprobate Generation that are alway set upon Cavilling , and opposing , yet some successe there will be , as there was here . A second thing in general out of the whole scope is this : to teach us to vindicate our credit , when the truth may be wounded through us ; as the Apostle stands here upon his reputation , and labours to free , and to clear himself from all imputations : but especially he doth this by his life ; for that is the best Apology . But because that would not serve , it would not speak loud enough , therefore he makes an excellent apology , in this Epistle . But to come to the particulars . Paul an Apostle of Jesus Christ , by the will of God , and Timothy our Brother . THis Chapter is Apologetical , especially after the Preface . He stands in defence of himself against the imputations : First , that he was a man neglected of God , he was so persecuted , and oppressed with so many afflictions . And the second is the imputation of inconstancie , that he came not to them when he had made a promise to come . This Chapter is especially in defence of these two . In an excellent heavenly wisdome , he turnes off the imputation of afflictions , and inverts the imputation the clean contrary way : and he begins with thanksgiving , Blessed be God the Father of our Lord Jesus Christ , the Father of mercies , the God of all comfort , who hath comforted us in all our tribulations . As if God had done him a great favour in them , as we shall see when we come to those words . For the Preface , it is common with all his Epistles , therefore we make it not a principal part of the Chapter : yet because these Prefaces have the seeds of the Gospel in them , the seeds of heavenly comfort , and doctrine , I will speak something of it . Here is An Inscription , and A Salutation . In the Inscription , there are the parties from whom this Epistle was written , Paul an Apostle of Jesus Christ , by the will of God , and Timothy our Brother . And the persons to whom , To the Church of God at Corinth , and all the Saints in Achaia . The Salutation , Grace , and Peace ; in the form of a blessing , Grace , and Peace . From whom ; From God the Father , and from our Lord Jesus Christ. Paul an Apostle , &c. In this inscription he sets down his office , an Apostle , and an Apostle of Jesus Christ. How Apostles differ from other Ministers , it is an ordinary point . St. Paul was called to be an Apostle by Christ himself , in 1 Cor. 9. 1. Am I not an Apostle ? have I not seen Christ ? It was the priviledge of the Apostles to see Christ , they were taught immediately by Christ ; and they had a general commission to teach all ; and they had extraordinary gifts . All these were in St. Paul eminently . And this was his prerogative , that he was chosen by Christ in heaven , in glory : the other were chosen by Christ when he was in abasement , in a state of humiliation ; Paul an Apostle of Jesus Christ. By the will of God. By the appointment of God , by the designment of Christ For every man in his particular calling is placed in it by the will of God. St. Paul saith , he was an Apostle by the will of God , not by the will of man. This is the same word , as is in the beginning of the Epistle to the Philippians . In a word , it teacheth us this first Observation , That we should think our selves in our standings and callings , to be there by the will of God. And therefore should serve him , by whose will we are placed in that standing . Let every man consider , who placed me here ? God ; if a hair cannot fall from my head without his providence , much lesse can the disposing of my calling which is a greater matter : therefore I will seek his glory , and frame my self and courses answerable to the will of him , by whose will I am in this place . Men have not their callings , onely to get riches , and to get preferment , those are base ends of their own to serve themselves . God placeth us in our particular callings , not to serve our selves , but to serve him : and he will cast in those riches , honour , preferment , dignity , and esteem , so much as is fit for us in the serving of him in our places . The other party in the inscription , from whom the Epistle is , is , Timothy our Brother . HE sends his Epistle from Timothy as well as from himself . This he doth , to win the more acceptance among the Corinthians , by the consent of so blessed a man as Timothy was , who was an Evangelist ; Unitie by consent is stronger . And there is a natural weaknesse in men to regard the consent and authority of others , more then the things themselves . And indeed , if God himself in heavenly love and mercy condescend to help our weaknesse , much more should all that are led by the Spirit of God. We are subject to call in question the truths of God , therefore he helps us with Sacraments , and with other means and allurements : and although that be truth that he saith , yet because he would undermine our distrustful dispositions by all means , he useth those courses . So S. Paul , that they might respect what he wrote the more , as from a joynt spirit , he writes , Paul , and Timothy our Brother . It was an argument of much modestie , and humility in this blessed Apostle , that he would not of himself seem ( as it were ) to monopolize their respect , as if all should look to him , but he joyns Timothy with him : so great an Apostle joynes an inferiour . There is a spirit of singularity in many , they will seem to do all themselves , and carry all themselves before them , and they will not speak the truths that others have spoken before them without some disdain . As a proud Critick said , I would they had never been men that spake our things before we were , that we might have had all the credit of it . Oh , no ; those that are led with the Spirit of God , they are content in modestie , and humility , to have others joyned with them ; and they know it is available for others likewise , they will respect the truth the more . And thus far we yield to the Papists , when we speak of this , whether the Church can give authority to the Word of God , or no. In regard of us , the Church hath some power , in regard of our weaknesse : but what is that power ? It is an inducing power , an alluring power , a propounding power , to propound the mysteries of salvation : but the inward work , the convincing power is from the Evidence of the Spirit of God , and from the Scripture it self . All that the Church doth , is to move , to induce , and to propound this , quoad nos , it hath some power in the hearts of men . The Church thus far gives authority to the Scriptures in the hearts of men ; though it be an improper phrase to say it gives authority : for , as the men said to the woman of Samaria , Now we believe it our selves , not because thou toldest us , &c. The Church allures us to respect the Scriptures : but then there is an inward Power , an inward Majestie in the Scriptures , and that bears down all before it . Again , here is a ground , why St. Paul alledged humane authority sometimes in his Epistles , and in his dealing with men : because he was to deal with men that would be shamed the more with them . Any thing that may strengthen the truth in regard of the weaknesse of those with whom we have to deal , may be used in a heavenly policy ; One of your own Prophets , saith St. Paul , Tit. 1. towards the end . And so in the Acts of the Apostles , he quotes a saying out of an Atheist . Timothy our Brother . Brother , he means not only by Grace but by calling : As we know in the Law , and other professions , those of the same profession are called before Brethren : So Timothy was St. Pauls Brother , not only by Grace , but by calling ; and two bonds binde stronger . Here is a treble bond , Nature , Grace , Calling . They were men , they were fellow Christians , and they were teachers of the Gospel ; therefore he saith Timothy our Brother . Timothy was an Evangelist , yet notwithstanding it was a greater honour to him to be a Brother to St. Paul , then to be an Evangelist ; an Hypocrite may be an Evangelist : but a true Brother of St. Paul none but a true Christian can be . All Christians are Brethren : It is a word that levels all ; for it takes down the Mountains , and fills up the Vallies ; the greatest men in the World , the mountains , if they be Christians , they are Brethren to the lowest ; and it fills up the Vallies , the lowest , if they be Christians , are Brethren to the Highest : howsoever in worldly respects they cease in death , as personal differences , and differences in calling , they all cease in death . All are Brethren , therefore he useth it for great respect . St Paul was a great Apostle : Timothy an inferiour man , yet both Brethren : Timothy our Brother . To the Church of God at Corinth . VVE have seen the persons from whom ; Paul and Timothy ; Now here are the persons to whom , To the Church of God at Corinth . Corinth was a very wicked City : as where there is a great confluence of many people , there is a contagion of many sins of the people ; and yet notwithstanding in this Corinth , there was a Church . For as Christ saith , No man can come to me , except my Father draw him : so where the Father will draw , who can draw back ? Even in Corinth God hath his Church : he raiseth up a generation of men , a Church , which is a company of creatures differing as much from the common , as men do from Beasts . And yet such is the Power and Efficacy of the blessed Gospel of Salvation , having the Spirit of God accompanying it , that even in Corinth , a wretched City , this Word , and this Spirit , raised up a company of men , called here by the name of a Church , and Saints . And such power indeed hath the Word of God with the Spirit , not only in wicked places , but in our wicked hearts too . Let a man have a world of wickednesse in him , and let him come , and present himself meekly and constantly to the means of Salvation , and God in time by his Spirit will raise a new frame of grace in his heart , he will make a new Creation . As at the first he created all out of nothing , order out of confusion : so , out of the heart , which is nothing but a Chaos of confusion , of blindnesse , and darknesse and terror : ( there is a world of confusion in the heart of man ) God by his creating Word ( for his Word of the Gospel is creating , as well as his Word was at the first in the creation of the World ; it hath a creating Power ) he raiseth an excellent frame in the heart of a man , he scatters his natural blindnesse , he sets in order his natural confusion , that a man becomes a new creature , and an heire of a new World. Let no people despair , nor no person ; for God hath his Church in Corinth . But what is become of this Church now ? Why alas , it is under the slavery of the Turks , it is under miserable captivity at this day . At the first , Corinth was overthrown by Numeus a Roman Captain , for the abusing the Roman Ambassadors ; it was ruinated for the unfit carriage to the Ambassadors , who would not suffer themselves to be contemned , nor the Majestie of the Roman Empire . But Augustus Caesar afterwards repaired it . And now for neglecting of Gods Ambassadors , the Preachers of the Gospel , it is under another misery , but Spiritual , it is under the bondage ( I say ) of that Tyrant . What is become of Rome , that glorious City ? It is now the habitation of Devils , a cage of unclean birds . What is become of those glorious Churches , which St. John wrote those Epistles to in his Revelation ? and which St. Paul wrote unto ? Alas they are gone , the Gospel is now come into the Western parts . And shall we think all shall be safe with us , as the Jewes did , crying , the Temple of the Lord , the Temple of the Lord ? Jer. 7. No , No , unlesse we respect Christs blessed Gospel of Salvation , except we bring forth fruits worthy of it , except we maintain and defend it , and think it our honour and our crown , and be zealous for it : if we suffer the insolent enemies of it to grow as vipers in the very bosom of the Church , what is like to become of us ? If there were no forraign Enemies to invade us , we would let slip the glorious Gospel of Salvation . God will not suffer this indignity , to this blessed Jewel his truth , he will not suffer the Doctine of the Gospel to be so disrespected . You see the fearful example of the Church of Corinth . Let those whom it may concern , that have any advantage and authority , let them put in for Gods cause , put in for the Gospel ; labour to propagate , and to derive this blessed truth we enjoy to posterity , by suppressing as much as they may the underminers of it . It is an acceptable service . To the Church of God at Corinth . And all the Saints in Achaia . COrinth was the City , Achaia , the country wherein Corinth was . There were then Saints , holy men in all Achaia . And St. Paul writes to ( All ) Saints , to weak Saints , to strong Saints , to rich Saints , to poor Saints ; because every Saint hath somewhat that is lovely , and respective in them , somewhat to be respected . The least grace deserves respect from the greatest Apostle . And all have one head , all have one hope of Glory , all are redeemed with the same precious blood of Christ ( and so I might run on ) The many priviledges agree to all . Therefore all should have place in our respect . To ( all ) Saints ; that the least should not think themselves undervalued : weaknesse is most of all subject to complayning if it be disrespected : Therefore in heavenly wisdom and prudence the Apostle puts in ( All ) Saints . In all Achaia whatsoever . Besides the mother City , the Metropolis of that Country , which was Corinth , there were Saints scattered . God in heavenly wisdome scatters his Saints . As seed , when it is scattered in the ground it doth more good , then when it is on heaps in the barn : so God scatters his Saints as Jewels , as the lights of the World : here he will have one to shine and there another ; here he will have one fruitful to condemne the wicked world where they are , and by their good example , and their heavenly and fruitful conversation , to draw out of the wicked estate of nature those with whom they are ; Therefore he will have them scattered here , and there , not onely at Corinth , but Saints in all Achaia , besides scattered in other places . But we must know ( by the way ) that these Saints had reference to some particular Church : for though it be sufficient to make a Christian to have union with Christ : there is the main , the head : yet notwithstanding , he must be a branch , he must be a member of some particular Congregation ; therefore we have it in Act. 4. God added to the Church such as should be saved . Those that are added to salvation must be added to the Church ; a man must be a member of some particular Church . So though these were scattered , they were members of some Church . Gods children are as stones in some building , and there is an influence of Grace comes from Christ the Head to every particular member , as it is in the body : God quickens not stragling members , that have no reference to any particular Church ; that I note by the way . To the Church of God at Corinth , and all the Saints in Achaia . Saints . The Apostle calls them Saints ; all believers are called Saints . Are they so ? are all in the visible Church Saints ? Yes , say some , and therefore they say that our Church is not a true visible Church , because many of them are not Saints , say some that went out from among us . I Answer , all are , or should be Saints : St. Paul wrote here to those that were sacramental Saints , and such as by outward covenant and profession were Saints : not that they were all of them inwardly so : but all should be so done : he calls them so to put them in mind of their duty . To cleare this point a little . Sometimes the Church of God in the Scripture hath its name from the commixtion of good and bad in it , so it is called a field where there is a mixture of good and bad seed : so it is called a house wherein there are vessels of honour , and vessels of dishonour : because there is such a mixture in the visible Church . Sometimes the Church hath the name from the better part , and so it is the Spouse of Christ , the love of Christ , a peculiar people , a holy nation , and Saints , as it is here . Not that all are so , but it hath the denomination from the better part : all should be so , and the best are so , and it is sufficient that the denomination of a company be from the better part . As we say of Gold Oare , though there be much earth mixed with it , yet in regard of the better part , we call it Gold : we give it that name : so in regard that the best are Saints , and that all should be so , therefore he calls them all Saints : should all in the visible Church be Saints by profession , and by Sacrament ? should all that are Baptized , and receive the Communion enter into a profession of sanctity ? What say you then to a prophane atheistical Generation , that forsooth make a shew of holinesse ; and therefore we must look for none of them ? I say all prophane persons are grosse Hypocrites ; why ? for , are you members of the Church , or no ? yes , will every one say , will you make me an Infidel ? will you make me a Pagan ? Well , take your own word then , what is it to be a member of the Church but to be a Saint ? Must thou be a Saint ? doth not thy profession as thou art a member bind thee to be a Saint ? In Baptisme , was not thy promise to renounce the Divel , the World , & the flesh ? In renewing thy covenant in the Communion , dost not thou purpose to cleave to God in all things ? Thou that takest liberty therefore in the Church of God under the profession of Religion to live as a libertine , thou art a grosse Hypocrite , and this aggravates thy sin , and makes it worse then a Pagans . Thou which art in the bosome of the Church , in the Kingdom of Saints , as it is in Dan. 7. the people of the Saints of the most high : the people of God in the Church wherein thou art a professed member : and yet doest thou take liberty grosly to offend God ? What doth make a Saint ? In a word , to the constitution of a true Saint , there is A Separation . Dedication . Qualification . Conversation . There is a separation presently , when a man is a Saint , he is separate from the confused company of the world , from the Kingdom of Satan . Therefore those that have all companies alike , that carry themselves indifferently in all companies , as men that professe a kind of Civility , that are taken up with the complement of the times ; men that learn the language of the times , that are for all sorts , they know not what belongs to the high profession of Christianity . There is a due to all I confesse , there is a benevolence , and a beneficence to all : but there is a kind of complacencie , a sweet familiarity , and amity which should be reserved to a few , onely to those in whom we see the evidences , and signs of Grace : If there be not a separation in respect of Grace , there is no holinesse at all : a Saint must be separated . Not locally , but in regard of amitie , in regard of intimate friendship . As we see it is in outward things , in some of our houses ; there is a Court where all come , poor and rich ; and there is the house where those of nearer acquaintance come : and then there is the innermost Roome , the Closet , where onely our selves , and those which are nearest to us come : So it is in the passages of the soul , there are some remote courtesies that come from us , as men , to all , be they what they will : there are other respects , to others , that are nearer , that we admit nearer , that are of better quality : and there are other that are nearest of all , that we admit even into the closet of our hearts , and those are they with whom we hope to have communion for ever in heaven ; the blessed people of God termed here Saints . It is an evidence of our translation from a cursed estate to a better , when we love such ; hereby we know ( saith St. John ) that we are translated from death to life , because we love the bretheren . There must be a separation . And withal , there must be a dedication of our selves to the service of God. A Christian when he knowes himself by the word of truth , and by the work of the Spirit to be Gods Child , he dedicates himself to better services then before , he thinks himself too good , he thinks too highly of himself , to be a base blasphemer , or swearer , to be a filthy Person : he considers himself as the Temple of the Holy Ghost , and he useth himself to better purposes , to better studies , to do good . And then with Dedication ; there is an inward Qualification , to inable him with light never to forget the Image of God. Herein this Saint-ship stands especially in this inward Qualification , whereby we resemble Christ the King of Saints . All our sanctification comes from him : as Aarons . oyntment went down from his head to his beard , and so to his skirts : so all our sanctification is from Christ. Every Saint is qualified from the Spirit of Christ : of his fulnesse we receive this inward qualification , that we have another judgment of things then this world hath , what is good , and what is bad ; what is true , and what is false , what is comfortable , and what tends to discomfort . He hath another conceit of things , he hath another light then he had before , and then other carnal men have ; he hath a heavenly light . He hath another Language , he gives himself to prayer , and to thanksgiving he is given to savoury discourse . He hath other courses in his particular calling , and in his general calling then other refuse company have , or then himself had before his calling : this is from his qualification . And this Qualification , and Conversation go together : he hath a new conversation , he carries himself even like to him that hath called him out of darknesse into marvellous light . So , a true Saint , ( as every professor of Religion ought to be ) he is dedicate to God , and he is qualified in some degree as Christ was , by his holy Spirit ; he is a new creature , he that is in Christ is a new creature ; and he shewes this by his conversation , or else he is no Saint . How shall we know a Saint from a meer civil man ? ( as there be many that live and d ie in that estate which is to be pittied : and one main end of our calling is not only to reduce prophane men to a better fashion of life : but to shew civil men their danger . ) A meer civil man lookes to the second table , he is smooth in his carriage and conversation with men : but negligent in his service to God. A civil man he lookes to his outward carriage : but he makes no conscience of secret sins : he is not holy in all manner of conversation , as St. Peter saith , 1. Pet. 1. Be ye holy in all manner of conversation . In private , in publick , in your retired carriage : he makes no conscience of his thoughts , of his speeches , of all . You may know an hypocrite so that carries himself smoothly , and acceptably in the eye of the World , but he makes no conscience of his thoughts , he makes no conscience of his affections , of his desires , of his lusts , and such things . He makes no conscience of lesser oathes , nor perhaps of rotten discourses : No , they are all for this , that they may passe in the World , that they may carry themselves with acceptance : as for what belongs to the New Creature , to Saints , they care not : for they have vain conceits of these , and judge them as hypocrites , because such a one knowes himself should be an hypocrite , if he should do otherwise then he doth , therefore he thinks that others that are above his pitch , are hypocrites ; and and they make a shew of that that is not in them , because if he should make shew of that , his heart would tell him that he were an hypocrite . A true Saint differs from an hypocrite in many respects ; but in this one mainly , that a true Saint of God is altered in the inward frame and qualification of his soul , he is a new Creature , therefore , there is a spring of better thoughts , of better desires , of better aimes in him then in other men . And he labours more after the inward frame of his heart , then after his outward carriage : what he is ashamed to do , he is ashamed to think he is ashamed to lust after , what he desires to do , he desires to love in his heart , he labours that all may be true in the inward man : because grace ( as well as nature ) begins from the heart , from the inward parts . An hypocrite never cares for that , all his care is for the outward parts , he is sale-work ; so his carriage be acceptable to others , all his care is taken , he lives to the view , therefore he looks not to the substance , and the truth , but to the shadow and appearance . Now I come to the Salutation it self . VERSE 2. Grace be unto you , &c. GRace doth enter into the whole conversation of a Christian , and doth sweeten his very Salutations . Which I observe : because many men confine their Religion to places , to actions , and to times : there is a relish of holinesse in every thing that comes from a Christian , in his Salutations and Courtesies : St. Paul salutes them , Grace , and peace from God , &c. And the use of holy Salutations are ; To Shew Love. Win To shew love and respect , therefore he salutes them ; and by shewing love , to gain love : for there is a Loadstone in love . And thirdly , the use of salutations , is by them to convey some good : for these salutations are not meer wishes , but prayers , nay blessings : Gods people are a blessed people , and they are full of blessing , they carry a blessing in their very speeches . What is a blessing ? A blessing is a prayer with the application of the thing prayed for , it is somewhat more then a prayer , Grace be with you , and peace . It is not onely a meer wish , I desire it : nay my desire of it is with an applying of it , grace shall be with you , and peace , and the more , because I heartily wish it to you . It is no light matter to have the benediction , and salutation of a holy man , especially those that are Superiours : for the Superiours blesse the Inferiours ; there is a grace goes even with the very salutations , with the common prayers of a holy man. It is a comfortable sign when God doth enlarge the heart of a holy man to wish well to a man. And surely the very consideration of that should move us to let them have such incouragement from our carriage and demeanour , that they may have hearts to think of us to the throne of Grace , to give us a good wish , to give us a good desire : for every gracious desire , every prayer hath its effect when it comes from a favourite of God , especially from such a man as St. Paul was ; from a Minister , a holy man in a calling , a man of God : they have their efficacy with them , they are not empty words , Grace and peace . The Popes think it a great favour when they bestow their Apostolical benediction and blessing : their blessing is not much worth ; their curse is better then their blessing : but surely the blessing of a man rightly called , those that are true Ministers of Christ , they are cloathed with Power and efficacy from God : Grace be with you , and peace , it is no idle complement . And here you see likewise what should be the manner of the salutation of Christians , as they ought to salute , to shew love , and to gain love , so all their salutations should be holy . There is a takingthe name of God in vain , in salutations oft times , God save you , &c. and it must be done with a kind of scorn , and if there be any demonstration of Religion it becomes them not , that which should become them most . What should become a Saint , but to carrie himself Saint-like ? and yet men must do it with a kind of scorn , with a kind of gracelesse grace : that which in the religious use of it is a comfortable and sweet thing , and is alway with a comfortable and gracious effect in Gods Children . Either it hath effect and is made grace to them to whom it is spoken , or returns to them that speak it : As Christ saith to his Disciples , when you come into a house , pronounce peace to them ; and if the house be not worthy , your peace shall return to you So the salutations of a good man , if they be not effectual to the parties , if they be unworthy , rebellious creatures , they return again to himself , they have effect one way or other . Let it not be done therefore with a taking the Name of God in vain in a scornful manner , but with gravity and reverence , as becometh a holy action . There is some limitation , and exception of this . Salutations in some cases may be omitted . As in serious businesse , salute no man by the way , as Christ saith to his Apostles : A neglect sometimes is good manners , when respect is swallowed up in a greater duty . As it was good manners for David to Dance , and to carry himself ( as it were ) unseemly before the Ark : because he was to neglect respect to meaner persons , to forget the respect he was to shew to men , being altogether taken up with higher matters , it was a kind of decencie , and comlinesse . And overmuch scrupulousnesse and nicenesse in lesser things , when men are called to greater , is but unmannerly manners : in these cases , these lesser must give way and place to the greater ; Salute no man by the way , dispatch the businesse you are about , that is , if it may be a hindrance in the way , salute not : this is in respect of time . And as for time , so for persons : a notorious , incorrigible Heretick salute not : to salute such a one would be ( as it were ) a connivence , or an indulgence to him , salute him not . The denying of a Salutation many times hath the force of a censure : the party neglected may think there is somewhat in him for which he is neglected in that manner . In these cases salutations may be omitted sometimes : But I go unto the particulars . Grace be unto you and peace . These are the good things wished . We see the Apostle , a blessed man , that had been in the third heaven wrapt up , that had been taught of Christ , what things were most excellent , and had himself seen excellent things which he could not utter , when he comes to wishes , we see out of heavenly wisedom and experience he drawes them to two heads , all good things to Grace and peace . If there had been better things to be wished , he would have wished them , but Grace and peace are the principal things . What is meant by Grace here ? Grace in this place , is the free favour and love of God from his own bowels , not for any desert , or worth , or strength of love of ours : it is his own free grace , and love , which is shed by the holy Ghost , and springs only from his own goodnesse and loving nature , and not from us at all ; this is Grace : It must be distinguished from the fruits of it : as the Apostle doth distinguish them , Rom. 5. 15. Grace , and the gifts of grace . There is favour , and the gifts of favour , which is grace inherent in us . Here especially is meant the fountaine and spring of all the favour of God with the manifestation of it , with the increase of it , with the continuance of it . He wisheth these things ; the favour of God , with the manifestation of it , to their souls ; that as God would be gracious to them ; so that he would shew his Grace , that he would discover it , and shine upon them : and to that end that he would give them his holy Spirit , to shed his love into their hearts . This shining of God into the heart , this shedding of the love of God into the heart , is the Grace here meant : Gods favour with the manifestation of it to the soul , and with the continuance of it , and the increase of it still . Grace unto you . As if he should have said , I wish you the favour of God , and the report of it to your souls : that as he loves you , through his Christ ; so he would witnesse as much by his holy Spirit to your souls . And I wish you likewise the continuance of it , and the increase of it , and the fruits of it likewise : for that must not be excluded , all particular graces , which are likewise called Graces . They have the name of favours , because they come from favour , and favour is the chief thing in them . What is the chief thing in joy , in faith , in love ? they are graces : they cannot be considered as qualifications , as earthly things in us : they proceed from the grace and love of God , and have their especial value from thence . So I wish you the manifestation , the continuance and increase of favour , with all the fruits of Gods favour , especially such as concern a better life . The word is easily understood , after the common sence , Grace is the loving and free respect of a superiour to an inferiour : the respect of a Magistrate to such as are under him : such a one is in grace with the Prince we say : we mean not any inherent thing : but free grace . So in Religion , it is not any inherent , habitual thing ; Grace , but it is free favour , and whatsoever issues from free favour . This must be the rather observed , this phrase , against the Papists : we say , we are Justified by Grace , and so do they : what do they mean by being justified by Grace ? that is , by inherent Grace ; we say , No , we are justified by Grace , that is , by the free favour of God in Jesus Christ , so is the acception of the word . But to come to the point , that which I will now note , is this , that A Christian , though he be in the state of Grace and favour with God , yet still he needs the continuance of it . He stands in need of the continuance of God. St. Paul here prayes for Grace , and peace to those that were in the state of Grace already . Why ? The reason of it is , that we run into new breaches every day of our selves : as long as there is a spring of corruption in us , a cursed issue of corruption , so long there will be some actions , and speeches and thoughts , that will issue , that would of themselves break our peace with God ; or at least hinder the sweet sence of it : therefore we have continual occasion to renew our desires of the sence and feeling of the favour of God , and to renew our pardon every day , to take out a pardon of course , ( as we have now the liberty to do , so oft as we confesse our sins , he is mercifull to forgive us ) and to win his favour , we have need every day still , still of Grace . I list not to joyn in conflict here with the Papists concerning their opinion , I will but touch it by the way , to shew the danger of it . They will not have all of meer Grace : but Christians are under Grace while they are in this World , as St. Paul saith , all is Grace , Grace still : nay , at the day of judgement , The Lord shew mercy to the house of One siphorus at that day : at the day of judgement , Grace , and mercy , must be our plea , till we come to heaven . They stand upon Grace to enable us to the work , and then by the work we may merit our own salvation , and so they will not have it of Grace , of gift ; but as a stipend a thing of merite . Directly contrary to St. Paul Rom. 6. ult . Eternal life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( the word comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of gift ) The gift of God a free gift through Jesus Christ our Lord. So from the first Grace , to Eternall life , which is the complement of all , all is Grace . As for the New Testament , it is the Covenant of Grace : the whole carriage of our salvation is called the Covenant of Grace : because , God , of Grace doth enter into Covenant with us . He sent Christ of Grace , who is the foundation of the Covenant . The fulfilling of it on our part , is of Grace ; he gives us faith , Faith is the gift of God , he puts his fear in our hearts that we should not depart from him . And when he enters into Covenant with us , it is of Grace and love . It was of Grace that he sent Christ to be the foundation of the Covenant ; that in the satisfying of his justice , he might be gracious to us , without disparagement to his justice . Of Grace he fulfils the condition on our part : we are no more able to believe , then we are to fulfil the law ; but he inables us by his word and spirit , ( attending upon the meanes of Salvation ) to fulfil the Covenant . And when we have done all , he gives us of Grace , Eternal life , all is of Grace . There is nothing in the Gospel but Grace ; therefore in the Ephes. 1. it is stood upon by the Apostle , To the praise of the Glorie of his rich Grace . From Election to Glorification , all is to the Glorie of his Grace . We ought to conceive of God as a Gracious Father , withholding his anger ( which we deserve to be poured upon us ) by the intercession of Christ , withholding that anger , and the fruits of it . And notwithstanding we are in Grace , if we neglect to seek to God the Father ; if we neglect to seek to Christ , who makes intercession for us , then ( though we be in the first Grace still , we are not east away yet ) we are filii sub ira sons under wrath , we are under Anger , though not under hatred . Therefore every day we should labour to maintain the Grace of God with the assurance of it . It is a great matter to carrie our selvs so , as we may be under the sence and feeling of the Grace of God. It is not sufficient to be in the Grace of God , but to have the report of it to our own hearts , to have it shine upon us . How should we carry our selves so , that we may be in state of Grace , that is , in such a state , as we may find the sweet evidence and comfortable feeling continually , that we are Gods Children ? First of all , there must be a perpetual , daily practise of abasing our selves , of making our selves poore ; that is , every day to see the vanity of all things in the world out of us ; to see the weaknesse of Grace in us ; to see the return of our corruptions that foile us every day ; that so we may see in what need we stand of the favour of God : Considering that all comforts without are vanity , and that all the Graces in us are stained with corruption : considering , besides the staines of our Graces , that there is a continuall issue of corruption : these things will make our spirits poor , and make us hunger and thirst after the sence and feeling of free pardon every day . This will enforce us to renew our patent , to renew our portion in the Covenant of Grace , to have daily pardon . This should be our daily practise to enter deeper , and deeper into our selves . This is to live by faith . As God is continually ready to shew us favour in Christ , not onely at the first in acquitting us from our sins ; but continually doth shew us favour upon all occasions , and is justifyng and pardoning , and speaking peace continually to us : so there must be an action answerable in us , that is depending upon God by faith ; living by faith . This we do by seeing in what need we stand of Grace , God resists the proud , but gives Grace to the humble . Then again , that we may walk in the grace of God , and in the sence of it : let us every day labour to have our souls more and more enriched with the endowments and graces of Gods Spirit , that we may be objects of Gods delight . Let us labour to be affected to things as he is affected , two cannot walk together except they be agreed . Let us hate that which God hates , and delight in that which God delights in , that we may have a kind of complacency , and be in love with the blessed work of the Spirit of God more and more : Let us labour to delight in them that grow in grace ; as the nearer any one comes to our likenesse , the more we grow in familiarity with them . Labour also to preserve a clear soul , that God may shine upon us . God delights not in strangenesse to us , his desire is that we may walk in the sence and assurance of his grace and favour . How shall we know that we are in state of Grace with God ? I Answer ; ( that we do not deceive our selves ) we must look to the work of Gods grace : Gods grace is a fruitful grace ; his favour is fruitful ; it is not a barren favour , it is not a Winter Sun. The Sun in the Winter , it carries a goodly countenance , but it heats not to any purpose , it doth not quicken : but Gods grace , it carries life and heat where it comes : therefore if we be in state of grace and favour with God , we may discern it . But in times of desertion , though a person be in grace and favour with God , yet many times he thinks he is not so . It is true then we must not alway go to our feeling at such times , and the enlargement of our hearts by the Spirit of comfort , but go to the work of grace : for where grace and favour is , there are the graces of the Spirit . As it is nor a bare favour in regard of comfort , so it is not a barren favour in regard of graces : for every heart that is in favour with God , hath some graces of the Spirit . God enriches the soul where he shewes favour ; his love-tokens are some graces ; therefore if the witnesse , and comfort of the Spirit cease in case of desertion , let us go to the work of the Spirit , and by that we may know if we be in grace with God. For Gods people are a peculiar people : and Gods children have alwayes some peculiar grace , some Ornaments , some Jewels the spouse of Christ hath , which others have not . Therefore examine thy heart , what work of God there is , and what desire thou hast after better things , what inward hatred against that which is ill , what strength thou hast against it : go to some mark of Regeneration , of the new Creature , and these will evidence that we are in a state of grace with God , because these are peculiar favours . And though we feel not the comfort , yet there is a work , and that work will comfort us more then the comfort it self will do . And this is one thing whereby we may know we are in favour with God ; when we can comfort our selves , and can go to the throne of grace through Christ , when we can go boldly to God , it is a sign of favour : when we can call upon him , when we can go in any desertion to prayer ; when in any affliction we can have inlarged hearts , it is a sign of favour with God. A meer hypocrite , or a man that hath not this peculiar grace , he trusts to outward things , and when they are gone , when he is in trouble , he hath not the heart to go to God ; his heart is shut up , he sinks down , because he , relyed upon common matters : he did not relie upon the favour of God and the best fruit of it , which are graces , but upon common favours ; therefore he sinks in despair . But a sound Christian , take him at the worst , he can sigh to God , he can go to him , and open his soul to him : by Christ we have an entrance to the Father , Ephes 3. 12. We have boldnesse through faith . Every Christian hath this in the worst extremity , he hath a Spirit of prayer : though he cannot enlarge himself , yet he can sigh and groan to God , and God will hear the sighes of his own Spirit , they are loud in his ears . David , at the worst , he prayes to God , Saul at the worst , he goes to the Witch , and from thence to his swords point . But usually , the usual temper and disposition of a man in the state of grace is joy : for as one saith , Grace is the begetter of joy , for they both have one root in the Greek Language , there is the same root for favour , and for joy : so favour is usually and ordinarily with a sweet enlargement of heart , we may thank our selves else , that , do not walk so warily , and so jealously as we should . The reward that God gives his Children that are careful , is a Spirit of joy , Rom. 5. 1. Being Justified by faith we have peace of God , and joy in tribulation . For even as it is in humane matters , the favour and countenance of the King , it is as a shower of rain after a drought , it comforts his subjects : there is a wonderous joy in the favour , and grace of great persons alway . And as the favourable aspect of the heavens upon inferiour bodies ▪ promiseth good things : and men promise themselves from that , favour and good : so the favour , and grace of God enlarge the soul with joy and comfort : And there is that measure of joy in those that are in the free favour of God , that they will honour God freely , to cast themselves upon his mercy . And it is with a disesteem of all things in the World besides ; it is such a joy as works in the soul a base esteem of all things else : St. Paul esteemed all drosse , in comparison of the knowledge of Christ , and the favour of God in Christ. So in Psal. 4. David saith of some , There be many that will say , who will shew us any good ? any good , it is no matter : but saith the Holy Spirit in David , Lord lift up the light of thy countenance upon me : He goes to prayer , he saith not , who will shew us any good ? it is no matter what , or how we come by it , any earthly good worldly men desire : No , saith he , Lord shew us the light of thy countenance , he desires that above all things . So he saith Psal. 3. The loving kindnesse of the Lord is better then life it self . Life is a sweet thing , the sweetest thing in the World , but the grace and favour of God is better then that : For in this when all comforts fail , the Children of God have assurance , that neither life , nor death , nor things present , nor things to come , nor any thing can separate us from the love of God in Christ , which shews it self better then life it self . When life fails , this favour shall never fail , Nothing shall be able to separate us from the favour of God in Christ ; it is an everlasting favour , and therefore everlasting because it is free : if it were Originally in us , it would fail when we fail : but it is an everlasting favour , because it is free , God hath founded the cause of love to us in himself : so much for that ; Grace be unto you . And peace . All that I will say of peace in this place is this , to shew , That True peace issues from Grace . It is to be had thence . Peace , we take here for that sweet peace with God and peace of conscience , and likewise peace with all things ; when all things are peaceable to us : when there is a sweet successe in all businesse , with a security in a good estate . It is a blessed thing when we know that all will be well with us . This quiet and peaceable estate issues from grace , peace of conscience especially ; I observe it the rather : It hath been the errour of the world to seek peace where it is not , to seek peace in Sanctification : to seek it in the work of Grace within a man. Not to speak of worldly men , that seek peace in outward contentments , in recreations , in friends , and the like ; alas it is a poore peace ; But I speak of Religious persons that are of a higher straine , they have sought peace , but not high enough . True peace must be selected from Grace : the free favour in Christ. This will quiet and still the clamours of an accusing conscience . God reconciled in Christ will pacifie the conscience , nothing else will do it . For if our chief peace were fetched from sanctification ; ( as many fetch it thence in error of judgment ) alas the conscience would be dismaid , and alwaies doubt whether it had sanctification enough or no. Indeed sanctication and grace within is required as a qualification , to shew that we are not Hypocrites , but are in the state and covenant of Grace ; it is not required as a foundation of comfort , but as a qualification of the persons to whom comfort belongs . Therefore David , and St. Paul , and the rest that knew the true power and efficacy of the Gospel , they sought for peace in the grace and free favour of God. Let us lay it up , to put it in practise in the time of dissolution , in the time of spiritual conflict , in the time when our consciences shall be awakened ( and perhaps upon the rack , ) and Satan will be busie to trouble our peace ; that we may shut our eyes to all things below , and see God shining on in Christ ; that we may see the favour of God in Christ , by whose death and passion he is reconciled to us , and in the Grace and free favour of God in Ghrist we shall see peace enough . It is true likewise ( besides peace of conscience ) of all other peace , peace of successe , and peace of state ; that all creatures , and all conditions are peacable to us , whence is it ? It is from Grace : for God being reconciled , he reconciles all ; when God himself is ours , all is ours , when he is turned , all is turned with him ; when he becomes our father in Christ , and is at peace with us , all are at peace besides : so that all conditions , all estates , all creatures , they work for our good . It is from hence , when God is turned , all are turned with him . He being the God of the creature , that sustaines and upholds the creature , in whom the creature hath his being and working : he must needs therefore turn it for the good of them that are in covenant with him . All that are joyned in covenant with him he fills them with peace : because they are in Grace with him . This should stir up our hearts , above all things in the world to pray for Grace , to get Grace , to empty our selves of self-confidence , that we may be vessels for Grace : to make Grace our plea , to magnifie the Grace of God. We must never look in this world for a peace altogether absolute , that is reserved for heaven , our peace here is a troubled peace ; God will have a distinction between heaven and earth . But when our peace is interrupted , when the waters are come into our souls , what must be our course ? when we would have peace , go to Grace , go to the free promise of Grace in Christ. Grace and Peace . From God our Father , and the Lord Jesus Christ. The spring of Grace and peace are here mentioned . After the Preface he comes to the Argument which he intends , and begins with blessing . One part of the scope of this blessed Apostle is , to avoid the scandall of his sufferings ; for , he was a man of sorrows , if ever man was ( next Christ , who was a true man of sorrow ) the blessed Apostle was a man of miseries and sorrow . Now , weake shallow Christians thought him to be a man diserted of God , they thought it was impossible for God to regard a man so forlorn , so despicable as this man was : What doth he ? before he comes to other matters , he wipes away this imputation , and cleers this scandal ; You lay my crosses and sufferings , and disgraces in the world to my shame , it is your weakness , that which you account my shame , is a matter of praise . I am so farre from being disheartned or discouraged from what I suffer , that , Blessed be God the Father of Christ , the Father of mercies , &c. That which to the flesh is matter of scandall and offence , that to the spirit , and to a spirituall man is matter of glory , so contrary is the flesh and the Spirit , and so opposite is the disposition , and the current of the fleshly man to the spirituall man. Job was so farre from cursing God for taking away , that he saith , Blessed be the name of God , not onely for giving , but for taking away too . What ground there is in troubles and persecutions to blesse God , we shall see in the current and passages of the Chapter . To come then to the very verse it selfe , where there is a blessing and praysing of God first : And in this praysing consider The Act Object . Reasons . The Act , Blessed be God , which is a praysing . The Object is God the Father , The Reasons are inwrapped in the Object , Blessed be God the Father of our Lord Jesus Christ : because he is the God and Father of Iesus Christ , therefore blessed be he . Secondly , another reason is , because he is the Father of mercies . Another reason is , from the Act of this disposition of mercie in God , he is the God of all comfort , and as he is comfortable , so he doth comfort , Thou art good and doest good , saith the Psalmist : thou art a God of comfort , and thou doest comfort ; For , as he is , so he doth , he shews his Nature in his working . Blessed be God the Father of our Lord Jesus Christ , the Father of mercies , and God of comfort , of which I shall speake when I come to them . Blessed be God the Father , &c. We see here the heart of the blessed Apostle being warmed with the sense and taste of the sweet mercy of God , stirrs up his tongue to bless God ; a full heart and a full tongue . We have here the exuberancie , the abundance of his thankfulness , breaking forth in his speech , his heart had first tasted of the sweet mercies , and comforts of God before he prayseth God : The first thing that we will observe hence is , that , It is the disposition of Gods Children ( after they have tasted the sweet mercy and comfort and love of God ) to break forth into the praysing of God and to thanksgiving . It is as naturall for the new creature to doe so , as for the birds to sing in the Spring ; when the Sun hath warmed the poore creature , it shews its thankfulnesse in singing ; and that little blood and spirits that it hath , being warmed after winter , it is natural for those creatures so to do , and we delight in them . It is as natural for the new creature ( when it feels the Sun of righteousness warming the soul , when it tastes of the mercy of God in Christ ) to shew forth it self in thankfulnesse and praise : and it can no more be kept from it , then fire can keep from burning , or water from cooling : it is the nature of the new creature so to do . The reason is , every creature must do the the work for which God hath enabled it , to the which God hath framed it : the happinesse of the creature is in well doing , in working according to its nature ; the heathen could see that . Now all the creatures ; the new creature especially is for the glory of God in Christ Jesus . All the new creature , and what priviledges it hath , and what graces it hath , all is that God may have the glory of grace : why then , it must needs work answerable to that which God hath created it for ; therefore it must shew forth the praise and glorie of God. Blessed be God , saith the Apostle Ephes. 1. And the blessed Apostle St. Peter begins his Epistle , Blessed be the Father of our Lord Jesus Christ ; who hath begotten us to an Inheritance Immortal and undefiled , which fadeth not away , reserved for us in Heaven . I shall not need to set down with the exposition of the word ( Blessed ) . How God blesseth us , and how we blesse God. His blessing is a conferring of blessing ; our blessing is a declaring of his goodnesse : it is a thing well enough known . Our blessing of God , is a praising of God , a setting out what is in him . Onely , one thing is to be cleared . What good can we do to God in blessing of him ? he is blessed , though we blesse him not ; and he is praised whether we praise him or no : he had Glorie enough before he made the world , he contented himself in the Trinity , the blessed Trinity in it self , before there were either Angels , or men or other creatures to blesse him ; and now he can be blessed enough , though we do not blesse him . It is true , he can be so ; and he can have heaven , though thou hast it not but be a damned creature , and he will be blessed whether thou blesse him or no. Our blessing of him is required as a dutie to make us more capable of his graces , to him that hath shall be given . To him that hath , ( and useth that he hath to the Glorie of God ) shall be given more : we give nothing . The stream gives nothing to the fountain ; the beam gives nothing to the Sun , for it issues from the Sun ; our very blessing of God is a blessing of his . It is from his Grace that we can praise his Grace ; and we run still into a new debt , when we have hearts enlarged to blesse him . We ought to have our hearts more enlarged , that we can be enlarged to prayse God. And to others it is good ; for others are stirred up by it : Gods goodnesse and mercy is enlarged in regard of the manifestation of it to others , by our blessing of God. Yea , this good comes to our souls , besides the increase of Grace , we shall find an increase of joy and comfort ; that is one end why God requires it of us , though he himself in his essence be alway alike blessed , yet he requires that we should be thankful to him alway , that we should blesse and praise him even in misery and affliction : & why then ? because if we can work upon our hearts a disposition to see Gods love , and to praise and blesse him , we can never be uncomfortable ; we have some comfort against all estates and conditions , by studying to praise God , by working of our hearts to a disposition to praise and bless God ; for then crosses are light , crosses are no crosses then : That is the reason that the Apostles and Holy men so stirred up their hearts to praise and thansgiving , that they might feele their crosses the less , that they might be lesse sensible of their discomforts ; for undoubtedly when we search for matter of praysing God in any afliction , and when we see there is some mercy yet reserved , that we are not consumed ; the consideration that there is alway some mercy , that we are yet unthankfull for , will inlarge our hearts , and God when he hath thanks and praise from us , he gives us still more matter of thankfulnesse , and the more we thank him and praise him , the more we have matter of praise . This being a truth , that Gods Children , when they have tasted of his mercie , break forth into his praise , it being the end of his favours , and nature being inclined thereto ; this should stirre us up to this duty , and that we may the better perform this holy duty , let us take notice of all Gods favours and blessings : Knowledge stirs up the affections , blessing of God springs immediately from an inlarged heart , but enlargement of heart is stirred up from apprehension : for as things are reported to the knowledge , so the understanding reports them to the heart and affections Therefore it is a duty that we ought to take notice of Gods favours , and with taking notice of them . To mind them , to remember them , forget not all his benefits , Psal. 103. Praise the Lord O my soule , and forget not all his benefits ; insinuating that the cause why we praise not God is the forgetting of his benefits . Let us take notice of them , let us register them , let us mind them , let us keep diaries of his mercies and favours every day ; he renews his mercies and favours every day , and we ought to renew our blessing of him every day , we should labour to do here , as we shall do when we are in heaven , where we shall do nothing else but praise and bless him ; we ought to be in Heaven , while we are on the earth , as much as we may ; let us register his favours and mercies . But what favours ? Especially spirituall , nay , first spirituall favours , without which we cannot heartily give thanks for any outward thing ; for the soule will cast with it self , till it feele it selfe in Covenant with God in Christ , that a man is the Child of God. Indeed I have many mercies and favours , God is good to me ; but perhaps all these are but favours of the Traytor in the prison that hath the libertie of the Tower , and all things that his heart can desire ; but then he looks for an execution , he looks for a writt to draw him forth to make him a spectacle to all ; and so this trembling for fear of a future ill which the soul lookes for , it keepes the soul from thankfulnesse . It cannot be heartily thankful for any mercy , till it can be thankful for spiritual fauors . Therefore first let us see that our state be good , that we are in Christ , that we are in the covenant of Grace , that though we are weak Christians , yet we are true , there is truth in Grace wrought in us . And then when we have tasted the best mercies , spirituall mercies , when we see we are taken out of the state of nature ( for then all is in love to us ) when we have the first mercy , pardoning mercy , that our sins are forgiven in Christ , then the other are mercies indeed to us , not as favours to a condemned man. And that is the reason that a carnall man , he hath his heart shut , he cannot praise God , he cannot trust in God : because he staggers in his estate , because he is not assured : he thinks , it may be God fattens me against the day of slaughter . Therefore I know not whether I should praise him for this or no. But he is deceived in that : for if he had his heart enlarged to blesse God for that , God would shew further favour still ; but the heart will not yield hearty praise to God , till it be perswaded of Gods love . For all our love is by reflection . We love him , because he loved us first , and we praise and blesse him , because he hath blest us first in heavenly blessings in Christ. Let us take notice of his favours , let us mind them : let us register them , especially favours and mercies in Christ. Let us after think how we were pulled out of the cursed estate of nature , by what ministery , by what acquaintance , by what speech , and how God hath followed that mercie with new acquaintance , with new comfort to our souls , with new refreshings : that by his spirit he hath repressed our corruptions , that he hath sanctified us , made us more humble , more careful , that he hath made us more jealous , more watchful : these mercies , and favours , will make others sweet unto us . And then learn to prize and value the mercies of God , which will not be unlesse we compare them with our own unworthinesse : lay his mercies together with our own unworthinesse , and it will make us break forth into blessing of God. When we consider what we are our selves , as Jacob said , lesse than the least of Gods mercies . We forget Gods mercies every day , he strives with our unthankfulnesse : the comparing of his mercies with our unworthiness and our desert on the contrary , will make us to blesse God for his goodnesse and patience , that he will not onely be good to us , in not inflicting that which our sins have deserved ; Blessed be God the Father of our Lord Jesus Christ. And ( to name no more bút this one ) above all , beg of God his holy spirit : for this Blessing of God is nothing else , but a vent from the spirit . For as Organs and wind Instruments do never sound except they be blown , they are dead and make no musick till there be breath put into them : so we are dead and dull instruments ; therefore it is said , we are filled with the Holy Ghost . All Gods children they are filled with the spirit before they can praise God : the spirit stirres them up to praise him , and as it gives them matter to praise him ; for , so it gives the Sacrifice of praise it self . God gives to his children , both the benefits to blesse him for , and he gives the blessing of a heart to blesse him . And we must beg both of God : beg a heart able to discern spiritual favours , to tast and relish them , and to see our own unworthinesse of them , and beg of God his holy spirit to awaken , and quicken , and enlarge our dead and dull hearts to praise his name . Let us stir up our hearts to it , stirr up the spirit of God in us every one that hath the spirit of God , should labour to stir up the spirit , as St. Paul writes to Timothy , and as David stirs up himself , Praise the Lord O my soul , and all that is within me praise his holy name ; so we should raise up our selves , and stir up our selves to this duty . And shame our selves ; what , hath God freed me from so great misery ? and hath he advanced me to so happie an estate in this world ? doth he put me in so certain a hope of glorie in the world to come ? have I a certain promise to be carried to salvation ? that neither things present nor things to come shall be able to separate me from the love of God in Christ Jesus ? doth he renew his mercies every day upon me ? and can I be thus dead , can I be thus dull-hearted ? Let us shame our selves . And certainly if a man were to teach a Child of God a ground of humiliation : if a Child of God that is in the state of grace should ask how he might grow humble and be abased more and more , a man could give no one direction better then this , to consider how God hath been good continually ; how he hath been patient and good , and upon what ground we hope that he will be so : and to consider the disposition of our own drooping , drousie souls : if this will not abase a soul that hath tasted the love and mercie of God , nothing in the world will do it . There never was a Child of God of a dull temper and disposition , but he was ashamed , that being under such a covenant of favour , that he should yet not have a heart more enlarged to blesse God. To stir us up to this duty , for arguments to perswade us , what need we use many ? It should be our duty in this world to be as much in heaven and heavenly imployment . Our conversation is in heaven ( saith the Apostle ) How can we be in heaven more then by practising of that which the Saints and Angels , and the Cherubins , and Seraphins spend all their strength in there ? How do they spend all that blessed strength with chearfulnesse and joy , that are in that place of joy ? How do they spend it , but in setting forth the praise of God , the wonderful goodnesse of God that hath brought them to that happinesse ? Certainly that which we shall do for ever in heaven , we ought to do as much as we may do on earth . And it is ( as I said before ) in all aflictions and troubles , the only special way to mitigate them , to work our hearts to thankfulnesse for mercies and favours that we enjoy . We have cause indeed at the first to be abased and humbled ; but we have more cause to rejoyce , in working our hearts to comfort in blessing of God , it will ease the crosse , any crosse whatsoever . I will not dwell further upon the point , I shall have occasion oft to digresse upon this duty . The Object of prayse here , is God , cloathed with a comfortable description ; not God simply , for alas we have no hearts to praise God , take God onely armed with justice , cloathed with Majesty . Consider God thus , indeed he deserves glory and praise , but the guilty soule will not praise him thus considered , and abstracted from mercie and goodness , and love , therefore saith he , Blessed be God God how considered , Blessed be God. The Father of our Lord Jesus Christ. First , he is father of Christ , and then Father of mercies , and God of comfort . God , so considered , be blessed . God ( as he is to be prayed unto , so ) he is to be praised . And only God , this sacrifice , this perfume , this incense it must not be mispent upon any creature , we have all of his grace , and we should returne all to his glory , that is a duty . But consider him as he is described here , first the father of Christ , and then the father of mercies , and God of all comfort . And it is not to be omitted , thar first he begins with this . Blessed be God the Father of our Lord Jesus Christ. Not the Father of our Lord Jesus Christ only as he is God , but the Father of our Lord Jesus Christ as he is man : for God being the Father of whole Christ , being father of the person , he is father of the manhood , taken into unitie with that person ; so he is Father both of God and Man , they cannot be dividedin Christ , he being the Father of whol Christ , he is the Father God and Man. And he is first the Father of Christ , and then the Father of us , and the Father of mercies ; for alas , unlesse he had been the Father of Christ , God and Man , Mediatour , he could never have been the Father of such cursed creatures as we are : but because he is the Father of Christ , of that blessed manhood , which Christ hath taken into Unitie of person with the God-head , therefore he is the Father of us , who by Union are one with Christ. The point then is , that , God ( thus considered ) as the Father of Jesus Christ is to be praysed . Here is the reason of blessing and praysing him , in this , that he is the Father of Jesus Christ , for thence he comes to be our Father ; it is a point that we think not oft enough on , but it is the ground of all comfort , for we have all at the second hand , Christ hath all first , and we have all from him : He is the first Son , and we are sons , he is the first beloved of God , and we are beloved in him ; he is filled first with all grace , and we are filled from him , of his fulnesse we receive Grace for Grace : he was first acquitted of our sinnes , as our surety , and then we are justified , because he was iustified from our sins , being our surety , he is ascended into Heaven , we shall ascend ; he sits at the right hand of God , and we sit with him in heavenly places ; he judgeth , we shall iudge him ; whatsoever we doe , Christ doth it first , we have it in Christ , and through Christ , and from Christ , he is the Father of Christ , and our Father . Therefore we ought to blesse God for Christ , that he would predestinate Christ to be our head , to be our Saviour ; that he would take the humane nature of Christ , and make it one person with his Divine nature , and so predestinate us , and elect , and chuse us to salvation in him , blessed be God that he would be the Father of Jesus Christ. And as this should stirre us up to bless God for Jesus Christ ; so likewise it should direct us to comfortable meditations , to see our Nature in Christ first , and then in our selves : See thy Nature abased in Christ , see thy Nature glorified in Christ , see thy Nature filled with all grace in Christ , and see this , that thou art knit to that Nature , thou art flesh of Christs flesh , and bone of his bone , and thou shalt be so as he is . In that Christs nature was first abased , and then glorified ; this nature shall first be abased to death and dust , and then be glorified . Christ died , and rose again , thou art predestinated to be conformable to Christ ; for as his flesh was first humbled and then glorious , so thine must be first humble , and then glorious . His flesh was holy , humble , and glorious , and so must ours be : whatsoever we look for ( in our selves ) that is good , we must see it in Christ first . Aud when we heare in the Gospel , in the Articles of the Creed , of Christ crucified , of Christ dying , of Christ rising , ascending , and sitting at the right hand of God : let us see our selves in him , see our selves dying in him , and rising in him , and sitting at the right hand of God. For the same God that raised Christ natural , will raise Christ mystical , he will raise whole Christ : for he is not glorified by pieces ; as whole Christ natural , in his body and members was raised , so shall whole Christ mystical be . Therefore in every Article of the Creed blesse God , blesse God forabasing of Christ : blesse God for raising him up , blesse God for raising us up : Blessed be God who hath raised us up to an immortal hope , by the Reserrection of Christ , saith St. Peter : blesse God for the ascension of Christ , that our Head is in heaven . Let us blesse God , not for personal favours only , but go to the spring : blesse God for shewing it to Christ , and to us in him . This point the Apostle had learned well : therefore he begins with praise , Blessed be God the Father of our Lord Jesus Christ. If the Virgin Mary thought her self blessed , and all Generations should call her Blessed , for bearing our Saviour in her Womb , and so being his Mother ; then all Generations must needs do this duty to call God blessed , because he is the Father of Christ. So God the Father is to be blessed as the spring of favours : for he gave Christ. All Generations call the Virgin Mary blessed , because she was the Mother of Christ : but that was in a lower degree , then God was his Father . This point ought to take up our meditations ; to think we have all in Christ first ; to think of our selves in Christ , it is comfortable ; and Christ shall have more glory by it ; God the Father and the Son shall have glory by it , and we shall have comfort . The second consideration of God is , not only as he is the Father of Christ ; but as he is , The Father of Mercies . God is the Father of Christ , and our Father , and the Father of mercies , but as I said before in this method , he is first the Father of Christ , and then our Father , and then the Father of mercies . For he could never be the Father of mercies to us , except he were the Father of Christ : For mercy must see justice contented , one attribute in God must not devour another ; all must have satisfaction , his Justice must have no wrong : nor it hath not now , it is fully satisfied by Christ. Therefore God is the Father of Christ , that Christ in our nature might die for us , and so he might be our Father notwithstanding our sins , having punished our sins in our surety Christ. So being the Father of Christ , and our Father , he is the Father of mercies , his justice hath no losse by it . If God had not found out a way out of the bowels of his mercy , how he might shew good to us , by reconciling mercy and justice in the Mediator Christ , in punishing him for our sins , to let us free , he had never been a Father of mercy , if he had not been the Father of Christ first ; for we being in such contrary terms as God and we were , he being holinesse , and we nothing but a masse of sin and corruption : without sufficient satisfaction of an infinite person there could be no reconciliation : therefore he is the Father of Christ who died for us , he took our nature upon him to satisfie Gods justice ; and then Father of us , and so Father of mercy to us . He may well be the Father of mercies now , being the Father of Christ ; of our nature in Christ : for ( as I said ) he is the Father of Christ as man , as well as he is God : being the Father of our nature , being taken into the unity with his own Sons Nature ( for both make one Christ , ) he becomes the Father of mercies ; he is a Father to him by nature ; to us by Grace and Adoption ; The Father of Christ , and Father of mercies . It is a necessary method ; for God out of Christ is a fountain indeed , but he is a 〈◊〉 sealed up , he is a God Merciful and Gracious in his own nature , but there is sin that stops the fountain , that stops the current of the mercy : there must be therefore satifaction to his justice , and wrath , before there can be reconciliation , before there can any mercy flow from him . He is first the Father of Christ , and then the Father of mercies : we have all from Christ. If he were not the Father of Christ , he should be the Father of no body ; for immediatly no man is able to appear before God without a mediator . Father of Mercies . By Father ( which is a kind of Hebraisme , ) is meant , he is the Original , the spring of mercies : he is the Father of mercies . He doth not say the Father of one mercy , but the Father of mercies . His mercy is one , it is his Nature , it is Himself , as he is one , so mercy in him is one : it is one in the fountain , but many in the streames : it is one in him , one nature , and one mercy : but because we have not one sin , but many sins , we have not one misery , but many , that lies upon this fraile nature of ours : therefore according to the exigences of us wretched Creatures , according to our sins and miseries , his mercies stream out , they are derived and run out to all kind of sin and misery whatsoever . The Father of mercies : If all mercies were lost , they must be found in him , he is the Father of mercies ; they are his bowels ( as it were ) and mercy pleaseth him as a man is pleased with his own natural Child The Father of mercies , he doth not say the Author of mercies , but the Father of them : he gives them the sweetest name that can be : he doth not say the Father of revenge , or of judgement ( though he be the father of them too ) : but to his Children the father of mercies : A sweet name under which none should despair . But to shew some reasons , why he is so stiled . There is good reason , being the Father of Christ , his justice being fully contented , sin being taken away that stopped the current of his mercies , he being naturally merciful , his mercies run freely : Father of Christ , and Father of mercies ; it followes well , he is the father of mercies , because he is the Father of Christ , and because his justice is satisfied in him , and he being naturally merciful , what hinders but that mercy may run amain , freely , and abundantly upon those that are in covenant with him in Christ , that are members of Christ : that is one reason , because his justice is satisfied . And because he is naturally merciful , therefore he is the Father of mercies . The Sea doth not more naturally flow , and is moist , and the Sun doth not more naturally shine , the fire doth not more naturally burn , heavy bodies do not more naturally sink to the center , then God doth naturally shew pitty and mercy where his justice is satisfied : for it is his nature , it is himself . The Apostle doth not name other attributes ; for alas , other attributes would scare us : As for example , if the guilty conscience consider him as a God of justice , it will reason thus : what is this to me ? I am a sinner , and he will be just in punishing : if he consider he is a God of Wisedome , the conscience considers , he is the more wise to find out my windings , and turnings from him , and my covering of my sins ; he is the more wise to find me out in my courses , and to shame me : he doth not say , he is a God of power , the Father of Power ; the guilty conscience then would reason , he is the more able to crush me , and to send me to hell . Indeed there is no attribute of God , but it is matter of terrour , being secluded from mercy ; but considering , God the Father of mercies , then we may consider sweetly and comfortably of all other attributes : He is mercifull and good to me ; therefore his wisdom that shall serve to do me good , to devise good things for me , his power shall serve to free me from mine enemies , his Justice to revenge my quarrell , and so all other attributes , shall be serviceable to my comfort : they may be thought upon sweetly , where mercy is laid claime unto before : Therefore here he is called the Father of mercie , and not the Father of other attributes . Of Mercies . To unfold the word a little ( mercie ) is here , the same with grace to a person in miserie : Mercie is but free favour shewed to a miserable person : Grace shews the freenesse of it , and mercie shews the state of the person to whom it is shown : alway where mercy is , either there is present or else possible miserie . There was mercie shewed to Angels that stood , to free them , to give them grace to stand ; they might have fallen as the Devils did when they were Angels ; none are the Subjects of mercie , but such as either are in misery , or are possible to fall into miserie : now when God keeps and upholds the creature from falling into that which he is subject to fall into , he being a creature taken out of nothing , and therefore subject to fall to nothing without assistance , to hold him from that whereto he would fall without being upheld ; this makes him the Object of mercy , whatsoever the misery be spirituall or outward . Thus God is the Father of mercie , he upholds his Children from that which else they would fall into continually , He is the Father of mercie , before conversion , offering and injoyning mercie to them , that as they will be good to their soules , they would receive mercie . He joyns his glory and his mercy together , that he will be glorified in shewing mercie , and he presseth it upon us . What a mercie is this , that he should press mercie upon us for our own good ? Why will ye dye , O House of Israel . And Come unto me all ye that are weary and heavy laden , there is mercie before conversion ; and there is mercie in prolonging his wrath , in not punishing , and there is mercie in pardoning sinne freely , in pardoning all sinne , the punishment and the guilt , and all : and when we are in the state of Grace , and have our sins pardoned , still it is his mercy to forbeare the punishments due to us : in mitigating his corrections , and in seasonable corrections : for it is a mercy for God to correct his Children seasonably : Therefore we are corrected of God , that we should not be damned with the world . It is a mercy to have seasonable correction ; it is a mercy to have correction mitigated , and sweetned with some comforts : It is a mercy after we are in the state of Grace ( besides this ) to have the continuance of outword blessings . God renews his mercies every day , His mercies faile not , Lament . 3. 22. his mercies are renewed continually upon us . So he is father of all kind of mercies ; privative mercies , in freeing us from ill , and positive mercies , in bestowing good , pardoning mercies , healing mercies , preserving mercies , all mercies come from this Father of mercie . I will not stand to unfold them in particular ; for indeed every thing that comes from God to his children , it is a mercy , it is as it were dipt in mercy before it comes to us : it is a mercy , that is , there is a freedome in it , and a pity to his creature : For the creature is alway in some necessity , and in some dependance : we are in a state of necessities in this life , in some misery or other , and that ( as I said ) is the object of mercy . Besides , we are dependant for the good we have ; it is at Gods mercy to continue or to take away any comfort that he gives us , every thing is a mercie . And in every thing we take from God , we ought to conceive a mercy in it , and to think this is a mercy from God , if we have health , it is a mercy , if we have strength , it is a mercy , if we have deliverance , it is a mercy : it comes in the respect and relation of a mercie all that comes from God. He is not said to be the father of the thing : but the Father of mercies , there is a mercy contained in the thing , they come from the pity and love of God , and that is the sweetest : therefore he is said to be the Father of mercies . What use may we make of this , that God is the Father of Mercies ? It is a point full of sweet and comfortable uses , to those that are not in the state of grace , and to those that are in the state of grace . To those that are not in the state of grace , they should see here a haven to flie to , a City of refuge , to flie unto : do but consider thou wretched soul , how God is stiled a Father of mercies to thee , a God of bounty : all is to allure thee to repentance , to allure thee to come in . He is not mercifull by accident , but he is naturally merciful in himself , he hath bowels of mercie in himself , Mercy pleaseth him , Micah 7. Therefore despair not thou drooping soul , whosoever thou art that art under the guilt of sin , come to the Father of mercies , cast thy self into this Sea of his mercie , hide thy self in these bowels , be not an enemy to thine own mercie , as Jonah saith , refufe not thy own mercie that is offered . There is mercie pressed upon thee , mercie with threatning if thou believe not mercy , now thou art called to receive it . The wrath of God hangs over thee as a weight , or as a sword ready to fall upon thee . As Christ sath Joh. 3. The wrath of God hangs over us , if we do not receive mercie offered us . Alledge not thy sins against mercie : thy sins are the sins of a creature , God is the Father of mercies , he is infinite : Christ thy Saviour hath made an infinite satisfaction , and thy sins are finite , and in that respect there is mercie for thee if thou wilt come in , if thou apprehend , and receive mercie . One deep calls upon another deep , the depth of thy sins and misery , drawes unto it , and calls upon the depth of mercy . The mercy of God is above all his works , Psal. 147. It is not only above all his works to cover them all , and under them to uphold them ; but it is beyond them all , his mercy exceeds all other attributes to the creature . It is above his works , and upon his works , and under his works , and it is above thy works too . He is more glorious in his mercy then in any other attribute : he doth all for the glory of his mercy , both in the Creation , and in the Gospel : his mercy therefore is above his own workes , and above thy workes if thou come in . Oyl is of a Kingly nature , it swims above all other liquors : so the mercy of God , like oyl it swims above all other attributes in him , and above all sin in thee , if thou wilt receive it . Father of Mercies . In a corrupt estate the special mercy is forgiving mercy ; if it were not for forgiving mercies , all other gifts and mercies were to little purpose : for it were but a reserving of us to eternal Judgement , but a feeding the Traitor to the day of Execution , a giving him the liberty of the priison , which is nothing unlesse his Treason be pardoned ; so the forgiving mercy leads to all the rest . Now these forgiving mercies , they are unlimitted mercies , there is no bounds of them : for he being the Father of Christ , who is an infinite person , and having received an infinite satisfaction from an infinite Person , he may well be infinitely merciful : and himself is an infinite God , his mercies are like himself , the satisfaction whereby he may be merciful is infinite : hereupon it is that he may pardon , and will pardon all sin without limitation , if they be never so great , never so many . This I observe the rather , to appease the conscience of a sinner when it is suppressed with terrour , and fear of the greatnesse of his sins . Consider how God hath set down himself , and will be known and apprehended of us , not onely as merciful , but a Father of mercies , and not of one mercy , but of all mercies , not only giving , but forgiving especially , Which forgiveth all thy sins , and healeth all thy infirmities , Psal. 103. This I observe against a pronenesse in us to despair : we are not now proner in the time of peace to presume , then when conscience is awakened to despair , we are prone to both alike : For here is the poyson of mans corruption . Is God so merciful ? surely , I may go on in sin , and cry God mercy , and there is an end : God is merciful , nay , the Father of mercies . Now in the time of peace , sin is nothing with us , swearing is nothing , rotten discourse is nothing , going beyond others in our dealing and commerce is nothing , getting an estate by fraud and deceit is nothing : The bread of deceit is sweet ; loose , licentious , libertine life is nothing : and those that do not follow the same excesse , and are dissolute , it is a strange matter with us , they are strange people ; we think it strange that others do not so , and if they be better then we , it is but hypocrisie : men measure all by themselves , so all is nothing . Great , grosse swearing is nothing , men glory in it , and to make scruple of it ; it is thus and thus : they have terms for it . And what is the bawde for all this ? Oh! God is merciful , and Christ he is wonderous merciful , he took our nature that he might die for us , &c. It is true indeed ; but when the conscience is awakened , then the conscience will tell thee another lesson , the conscience will set God as just , and Satan will help conscience , with accusations and aggravations : it is true , it is too true , the conscience will take part with God , and with his word : it is true thou hast done thus , and thus , these are thy sins , and God is just . And especially at the hour of death , when earthly comforts fail , and there is nothing but sin set before a mans eyes ( the comforts that are set before him , can do him no good ) then the conscience will hardly receive any comfort : especially the conscienconsciences of such as have gone on in a course of sin , in spight of good meanes : a conscience of such a man as either refuseth or rejects the meanes , because it would favour it self in sin ; or a conscience that being under means , having had it sins discovered to it , that conscience will hardly admit of any comfort . And there is none , but they find it another manner of matter then they think it . Sin is a blacker thing then they imagine , their oathes that they trifle with , and their dissolute , and their rotten discourse ( when they should be better affected ) upon the sabbath , and such like : therefore we ought to look to it . Well ; to presse this point of presumption a little further now I am in it . We are wonderous prone to abuse this mercie to presumption , and after to despaire . I consider this before hand , that however Gods mercy be unlimited , as indeed it is in it self ; it is so unlimited to those that repent , and to those that receive and embrace mercy , and mercy in one kind as well as another ; it is so to those that repent of their sins ; for God is so the Father of Mercie , as that He is the God of Vengeance too , he is a just God too . The conscience will tell you this well enough , when the outward comforts ( that now you dally with , and set as Gods in the room of God , and drown your selves in sensuality , and Idolatry , with the creature , and put them in the place of God , when they are taken away , conscience will tell you , that God is merciful indeed ; but he is just to such that refuse mercies . Therefore though his mercy be unlimited to such as are broken hearted , to such as repent of their sins : ( for he will glorifie his Mercy , as he may glorifie his other attributs ) he is wisely merciful : if he should be merciful to such as go on in sin , he should not be wisely merciful . Who , among men , if he be wise would be mercifull to a Child , or Servant without acknowledgement of the fault ? Was not David over merciful to Absalom ? Yes , it was his fault : yet out of wisdome , he would not admit him into his presence , till he was humbled for his fault , and made intercession , though he doted upon him . God is infinitely wise , as he is Merciful : therefore He will not be Merciful to him that goes on in wickednesse and sin . This cannot be too often pressed : for the most of the auditors wheresoever we speak , the Divel hath them in this snare , that God is merciful &c. and doth he not know how to use it ? He is so indeed , but it is to repentant souls , that mean to break off their course of sin . Otherwise , if the Mercie of God work the other way , hearken to thy doom , He that blesseth himself ( saith God , ) by Moses Denteronomy 29. 16 & saith , these curses shall not come to me : he that blesseth himself and saith : Oh , all shall be well , God is Mercifull &c. My wrath shall smoak against him , and I will not be merciful to him , that goes on in his sins . God will wound the hairie scalp of him that goes on in Sin. As the Apostle saith Romans 2. he that abuseth the bountie and patience of God , that should lead him to repentance , he treasureth up wrath against the day of wrath . The Scripture is never in any case more terrible then this way . In Esay 28. you have made a covenant with hell and death , with Gods judgments : but hell , and death hath not made a covenant with you . You make a covenant , & think you shall do well , but God is terrible to such , his wrath shall smoak against such as make a covenant with his judgments , and treasure up wrath against the day of wrath . Take heed , if the proclamation of mercy , call thee not in : if thou stand out as a Rebell , and come not in , but go on still : then justice layes hold on thee : Gods wrath shall smoak against thee . As we see in Prov. 1. I will laugh at your destruction , speaking of those that would not come in , Chidas , it is in Esay . 27. 11. He that formed them and made them will have no mercy on them , nor shew them favour . He will have no delight in them . They are Ignorant sotts , and will not labour to know God , and his will , to do , and obey it : he that made them will have no delight in them , and he that formed them will reject them . It is a pittiful thing , when God that made them , and formed them in their mothers womb ; whose creatures they are , shall have no delight in them , when he that made them , his heart shall not pittie them Ezek. 18. 18. he that goes on in a course of sin presumptuously , and doth not repent , Gods eye shall not pittie him , he that made him will have no delight in him . Therefore the Apostle , because we are disposed , and prone , to abuse the goodnesse and long suffering of God , and the mercies of Christ , he saith , Be not deceived , be not deceived , ( he oft presseth this ) for neither the covetous , nor licentious persons shall enter into heaven . Though God be mercifull ; if thou live in these sins , be not deceived , thou shalt never enter into heaven . God will not be mercifull to the most of those that even now live in the bosome of the Church ; because they make mercy a band to their sinful courses , God will harden himself ; he will not blesse such : he hath no mercy for such , to such he is a God of vengeance . His mercy is to such as are weary of their sinful courses : ( as I said ) he is mercifull ; but so , as he is wise . What Prince will prostitute a pardon to one that is a Rebell , and yet thinks himself a good Subject all the while ? he is no Rebell , cares he for a pardon ? And shall he have a pardon , when he cares not for it ? Those that are not humbled in the sight and sence of their sins , that think themselves in a good estate , they are Rebells , that have not sued out their pardon , there is no mercie to them yet , He that made them will not pittie them , because they are Ignorant hardned wretches that live in blasphemy , in swearing , that in corrupt courses , in hardnesse of heart , that live in sins , that their own conscience , and the conscience of others about them , know that they are sins , devouring sins , that devour all their comfort , and yet notwithstanding they dream of mercy , mercy . Hell is their portion and not mercy that make an Idol of God. Thus it is with us , we are prone to presume upon Gods mercy . I speak this , that we should not surfet of this sweet doctrine , that God is the father of Mercies . He is so to repentant sinners , to those that believe , to those mercy is sweet . We know oyl is above all other liquors : Gods mercy is above all his own works , and above our sins . But what is the vessel for this oyl ? this oyl of mercy it is put in broken vessels , it is kept best there , a broken heart , a humble heart , receives and keepes mercie . As for proud dispositions , ( as all Sinners that go on in a course of sin , the Psalmist terms them proud men : he is a proud man , that sets his own will agaist Gods command ) God resists the Proud : it is the humble yeelding heart , that will be led and lured by God , that is a vessel to receive mercy . It must be a deep vessel , it must be a broken vessel : deep with humiliation , broken by contrition , that must receive mercy . And it must be a large vessel laid open , capable to receive mercy , and all mercy ; not only pardoning mercy , but healing mercy , as I said out of that Psalme , That forgiveth all thy sins , and healeth all thy transgressions . Therefore those that have not grace and mercy , to heal their corruptions , to dry up that issue in some comfortable measure , thay have no pardoning mercy : and those that desire not their corruptions to be healed , they never desired heartily their corruptions to be pardoned : those mercies go together . He is not the Father of mercy , but of all mercies that belong to salvation , and he gives them every one , and he that desires the one , desires the other . Let us consider , how the sweet descriptions of God , and how his promises work upon us . If they work on us to make us presume , it is a fearful case , it is as bad a sign as may be , to be ill , because God is good , to turn the Grace of God into wantonnesse . But as we are thus prone to presume ; so when conscience is awaked , we are as prone to despair : therefore if they work with us this way , there is mercy with God , therefore I will come in ; therefore I will cast down my weapons at his feet , I will cease to resist him , I will come in , and take terms of peace with him ; I will yeeld him obedience for the time to come , therefore I will fear , and love , so good a God. If it work thus , it is a sign of an elect soul , of a gracious disposition . And then if thou come in , never consider what thy sins have been , if thou come in , God will imbrace thee in his mercy . Thy sins are all as a spark of fire that falls into the Ocean , that is drowned presently ; so are thy sins in the Ocean of Gods mercy . There is not more light in the Sun , there is not more water in the Sea , then there is mercy in the Father of mercy , whose bowels are opened to thee if thou be weary of thy sinful courses , and come in , and imbrace mercy . In the Tabernacle ( we know ) there was a mercy Seat : we call it a propitiatory : In the Ark , which this mercy Seat covered , was the Law : now in the Law , there were curses against all sinners . The Mercy-Seat was a Type of Christ , covering the Law , covering the curse : though thou be guilty of the curse a thousand times , God in Christ is merciful . Christ is the Mercy Seat , come to God in Christ , there is mercy in Israel notwithstanding thy great sins . If we cast away a purpose of living in sin , and cast away our weapons , and submit our selves to him , he is the Father of mercies , that is , he is merciful from himself , he is the spring of them , and hath them from his own bowels : they are free mercies , because he is the Father of them . For he is just by our fault , he is severe from us , he takes occasion from our sins , but he is merciful from his own bowels : he is good from himself , we provoke him to be severe , and just : therefore be we never so miserable in regard of sin , and the fruits of sin , yet he is the Father of mercy , of free mercy , mercy from himself , mercy pleaseth him , Micah 7. he is delighted in it . Now that which is natural comes easily , as water from the fountain comes without violence , and heat from the fire comes without any violence , because it is natural . A Mother pitties her child , because it is natural ; there is a sweet instinct of nature , that moves and pricks forward nature to that affection of love that she bears to her child . So it is with God , it is nature in him to be merciful to his , because they are his ; Mercy is his nature : we are his , we being his , his nature being merciful , he will be merciful to all that are his , to such as repent of their sins , and lay hold of his mercy by a true faith . His word shewes likewise his mercy , there is not one attribute set down more in Scripture then mercy , it is the name whereby he will be known , Exod. 34. where he describes it , and tells us his name : what is the name of God ? his long suffering , and mercy , &c. there is a long description of of God in that place , David in Psal. 3. ( besides that which is in every Prophet almost ) hath the fame description of God , to comfort Gods people in his time , in Psal. 86. 103. 145. there is the same description of God as there is in Moses , he is merciful and long suffering &c. he describes himself to be so , and his promises are promises of mercy ; At what time soever a sinner repents , and without limitation of sins ; all sins shall be forgiven , the blood of Christ purgeth us from all sin . If there be no limitation of persons whomsoever , of sins whatsoever , or of time whensoever ; here is a ground that we should never despair ; God is the Father of mercies . It is excellent that the Prophet hath in Isai. 55. 7. to prevent the thoughts of a dejected soul : Let the wicked forsake his way , and the unrighteous man his thoughts , and return to the Lord , and he will have mercy upon him , and to our God ; for he will abundantly pardon . I , but I have abused mercy a long time , I have lived in sin , and committed great sins , well notwithstanding that , ( see how he answers it ) My thoughts are not your thoughts ; you are vindictive : if a man offend you , you are ready to aggravate the fault , and to take revenge &c. But my thoughts are not as your thoughts , nor my wayes as your wayes saith the Lord : for as far as the heaven is above the earth , so are my thoughts above your thoughts , and my wayes above your wayes . We have narrow poor thoughts of mercy , because we our selves are given to revenge , and we are ready when we think of our sins to say , can God forgive them ? can God be merciful to such ? &c. My thoughts are not as your thoughts , nor my wayes as your wayes . It is good to consider this , and it is a sweet meditation : for the time undoubtedly will come , that unlesse Gods mercy and Gods thoughts should be as him self is , infinite , unlesse his wayes should be infinitly above our wayes , and his thoughts infinitly above ours in mercy : certainly the soul would receive no comfort . The soul of a Christian , acquainted with the word of God , knows , that Gods mercy is , as himself is , infinite , and his thoughts this way , are , as himself is , infinite : Therefore the Scripture sets down the mercies of God , by all dimensions : There is the depth of Wisedom , but when he comes to speak of love and mercy , as it is in Ephes. 3. Oh the depth , and bredth , and height of this ! Indeed for height , it is higher then the heavens , for depth , it fetcheth the soul from the nether most-deep : we have deep miserie , ( out of the deep Icryed to thee ) yet notwithstanding his mercy is deeper then our misery . O the depth of his mercy ! there is a depth of mercy deeper , then any misery or rebellion of ours , though we have sunk deep in rebellion . And for the extent ofthem ( as I said before ) his mercy is over all his workes , it extends to the utmost parts of the earth . The scripture doth wonderfully enlarge his mercie , beyond all dimensions whatsoever . These things are to good purpose : and it is a mercy to us , that he sets forth himself in mercy in his word ; because the soul , sometime or other when it is awakned , ( as every one that God delights in is awakened first or last ) it needs all this , it is all little enough . God is merciful to those that are heavy laden , that feel the burden of their sins upon their souls , such as are touched with the sence of their sins , God still meets them half way , he is more ready to pardon , then they are to ask mercy . As we see in the prodigall , when he had wasted all , when he was as low as a man could be , when he was come to huskes , and when he had despised his fathers admonition : yet upon resolution to return , when he was stung with the sence of his sins , his father meets him and entertains him ; he upbraids him not with his sin . Take sin , with all the aggravations we can , yet if we repent , and resolve uppon new courses , there is comfort , though we relapse into sin again , and again ; if we must pardon 10. times 7. times , as Christ saith ; certainly there cannot be more mercy in the Cistern , then there is in the fountain : there cannot be more mercy in us , then there is in the Father of mercies as God is . Take sin in the aggravations , in the greatnesse of it , Manasses sin , Peters , denying of his Master , the thief on the crosse , and Pauls persecution , take sin as great as you will , he is the father of mercies . If we consider that God is infinite in mercy , and that the scripture reveals him as the Father of mercies , there is no question , but there is abundance , a world of comfort to any distressed soul that is ready to cast it self on Gods mercy . For those that are converted that are in the state of Grace . Is God the father of mercies . Let this stir us up to imbrace mercy , every day to live by mercy , to plead mercy with God in our daily breaches : to love and fear God , because there is mercy with him that he might be feared . It is a harder matter to make a daily sweet use of this then it is taken for . Those that are the fittest subjects for mercy , they think themselves furthest off from mercy . Come to a broken soul , who is catched in the snare ; whose conscience is on the rack , he thinks , alas there is no mercy for me , I have been such a sinner , God hath shewed me mercy before , and now I have offended him again and again : those that are the subjects of mercy , that are the nearest to mercy , when their conscience is awakned they think themselves furthest off , and we have need to presse abundance of mercy , and all little enough to set the soul in frame . There is none of us all , but we shall see a necessity of pressing this one time or other , before we die . David when he had sinned , he knew well enough that God was merciful , oh , but it was not a slight mercy that would satisfie him , as we see Psal. 51. how he presseth upon God for mercy , and will a little serve him ? No , according to thy abundant mercy , he presseth mercy , and abundance of mercy , a multitude of mercies , and unlesse he had seen infinite mercy , abundant mercy in God , when his conscience was awaked with the foulness of his sin : there being such a crie for vengeance , his sinne called and cried , if the blood of Christ had not cried above it , mercie , mercie , and abundance of mercy , multitudes of compassion , the soule of David would not have been stilled . So other Saints of God , when they have considered the foulnesse of sin , how odious it is to God , they could not be quieted and comforted , but that they saw mercie , and abundance of mercie . As the Apostle St. Peter saith , 1 Pet. 1. 3. Blessed be God the Father of our Lord Jesus Christ , who of his abundant mercie hath begotten us again to a lively hope , by the resurrection of Jesus Christ , to an inheritance , immortall , &c. God is the Father of mercies . For faith will not have sufficient footing , but in infinite mercy , in the time of despaire , in the time of torment of conscience , in the time of desertion it must be mercie , and the Father of mercies , and multitudes of compassions , and bowels of love , and all little enough for faith to fix on , the faith of a conscience on the rack ; but when faith considers of God set out ( not as Satan sets him forth , a God of vengeance , a consuming fire , when faith considers God ) pictured out in the Gospel , it sees him the Father of Christ , and our Father , and the Father of mercies and God of comfort ; faith seeing infinite mercy in an infinite God ; and seeing mercy triumph against Justice , and all other attributes , here faith hath some footing , and staies it selfe , or else the converted , sanctified soul , seeing the odiousnesse of sinne , and the clamorousness of sinne , such that it will not be satisfied , but with abundant mercy , and God must be presented to it as a father of mercie and compassion before it can have peace . Therefore if so be at any time our conscience be awakened , and the Devill layes hard to us , let us think of God as he hath made himself knowne in his Word , as a Father of mercies and God of comfort , represent him to our soules , as he represents himself in his Word . Times of desertion , when we seeme to be forsaken of God , will enforce this : times of desertion will come , when the soul will think God hath forgotten to be merciful , and hath shut up his love in displeasure ; oh no , he is the Father of mercie he never shuts up his bowels altogether , he never stops the spring of his mercie . He doth to our feeling , but it is his mercie that he doth that , it is his mercie that he hinders the sence of mercy ; he doth that in mercy , it is to make us more capable of mercie afterward . Therefore saith the Father , when he comes to us in his love , and the sence of it , it is for our good : and when he takes the sence of his love from us , it is for our good ; for when he takes away the sence of his love from us , it is to enlarge our soules to be more capable of mercie after , to prize it more , to walk warily , and jealously , to look to our corruptions better : Therefore in the time of desertion think of this , when God seemes to forget us . Can a Mother forget her Child ? Isa. 49. 15. Suppose she should be so unnatural as to do it ( which can hardly be believed ) that a Mother should forget her child , Yet notwithstanding I will not forget you ; you are written upon the palmes of my hands , that is , I have you alway in my eye . So that if there were no mercies to be found in nature , no bowels to be found in a Mother ( where usually they are most abundant ) yet notwithstanding there is mercie to be found in the Father of Mercies still : Therefore in such times let us make use of this . And another thing that we ought to learne hence is this ; if God be so in Christ Jesus ( for we must alway put that in ) for he is mercifull with satisfaction , and yet it is his mercie that he would admit of satisfaction ; his mercy devised a way to content justice ; his mercy set all on work : mercy is above justice in the work of Salvation : justice hath received contentment from mercy , ( but that by the way ) to make us have higher thoughts of mercy , then any other attribute of God in the Doctrine of the Gospel , in that Kingdom of Christ : it is a Kingdom of Grace and mercy , if we have hearts to imbrace it . Let this incourage us to come to God , and to cast our selves into the arms of this merciful Father , If we have lived in other courses before , let the mercy of God work upon our souls . In Rom. 2. it is pressed there excellently ; This mercy of God should lead us to repentance , it should encourage us . What makes a Thief , or a Traitor come in , when there is proclamation out against him ? If there be a pardon sent after him , it makes him come in , or else he runs out still further and further , while the hue and cry pursues him ; but hope of mercy and pardon will bring him in again . So it is that that brings us in again to God , the very hope of mercy and pardon ; if we be never so ill , or have been never so ill : do not put off , but take this day now , Now is the time , now while it is called to day , take the present time . Here is our error , if God be the Father of mercy , I will cry him mercy at the hour of death . I , thou maiest go to hell with mercy in thy mouth : he is merciful to those that truly repent ; but how dost thou know that thy repentance on thy death-bed will be true ? It is not sorrow for sicknesse , and grief for death : and fear of that : but there must be a hatred of sin : and how shall conscience tell thee now thou hast repented , that it is a hating of thy sinful courses , rather then the fear of damnation ? that is rather from the sence of grief . Conscience will hardly be comforted in this , for it will upbraid ; I , now , now you would have mercy . We see by many that have recovered again , that have promised great matters in their sicknesse , that it is hypocritical Repentance , for they have been worse after then they were before . It is not a sufficient matter to yeeld thee comfort , that thou art much humbled in thy sicknesse , and at the hour of death : for it is hard for thee to determine whether it be true Repentance , or meer sorrow for sin as it brings judgement . Fear of damnation is not sufficient to bring a man to heaven , thy nature must be changed before thou come to heaven ; thou must love Righteousnesse because it is Righteousnesse , thou must love God because he is good , thou must hate sin because it is sin . How canst thou tell , when thou hast been naught before affliction , whether affliction have wrought this , that thou repentest only out of hatred of judgement to shun that , or out of hatred of sin , because it is sin ? Therefore now a little repentance in thy health , and in the enjoying of thy prosperity ; a little hatred of ill wayes now , will more comfort thee , then a thousand times more prayer , and striving will then . Although if thou canst do it truly then , yet the gate of mercy is open , but thy heart will scarce say it is truly done , because it is forced . Then again , perhaps , thou shalt not have the honour of it , thou shalt not have the mercy : thou that hast refused mercy and lived in a loose prophane course , thou that hast despised mercy all the while , God will not honour thee so much , as to have a good word , or a sorrowful word , that even very grief shall not extort it from thee : but as thou hast forgotten God in thy life , and wouldest not own his admonitions , thou shalt forget thy self in death , and be taken away suddenly , or else with some violent disease , that shal take away the use of the parts that God hath given thee , as inflammation of the Spirits or the like , that shall take away the use of sound reason . It is madnesse and no better to live as the most live , to cry God is merciful , &c. thou mayest go to hell for all that : repentance must be from a true hatred of sin : and that that must comfort thee , must be a disposition for the present : for then it is unforced . Therefore all these sweet comforts are to you that come in , and leave your wicked courses ; if you have been swearers , to swear no more ; if you have been deceivers , to deceive no more , if you have been licentious , to be so no more : but to break off the course of your sins as God shall enable you ; or else this one thing ( think of it ) that you now dawbe your conscience withall , and go on in sin with that will be the most terror to you , even Mercy : nothing will vex you so much as mercy afterward . Then thon shalt think with thy self , I have heard comfortable of the promises , and of the nature of God , but I put off and despised all , I regarded my sinful courses more then the mercy of God in Christ , they were sweeter to me then mercy . I lived in sins ( out of the abundance of prophanenesse ) that did me no good , I lived in sins , ( out of the superfluity of prophanenesse ) that I had neither profit nor pleasure by , and neglected mercy . The consideration of mercy neglected , with the continuing in a wretched course , it will more aggravate the souls torment . Let us be incouraged to come in ; such as intend to leave their sinfull courses , let them remember , that then they come to a Father of mercy . that is more ready to pardon , then you are to ask it : As you see in the prodigal Son ( which I instanced in before ) it is a notable sweet Story . I have a Father ( saith he ) when he had spent all , and was come to Huskes . Affliction is a notable means to make us to taste and relish mercy : I have a father , and there is plenty in his house , and he comes and confesseth his sin ; he had no sooner resolved , but his Father ( he doth not stay for him , but ) he meets him and kisseth him . Let us consider of this description of God the Father of mercy ; it should move any that are in ill and lewd courses before , In my Fathers house there are good things , and in his heart there are bowels of mercy ; I have a Father , and a Father of mercy , I will go home , and submit my self to him , and say to him , I have been thus and thus , but I will be so no more ; you shall find that God by his Spirit will be readier to meet you , then you are to cast your selves at the feet of his mercy , and into the armes of his mercie : he will come and meet you , and kisse you ; you shall find much comfort upon your resolution to come in , if it be a sound resolution . The son fears his Fathers displeasure : but saith the Father , My thoughts are not as your thoughts . Oh! I fear he will not receive me : yes , yes , he is willing to imbrace you , mercy pleaseth him ; and why will you perish O house of Israel . Againe , God is the Father of mercies . This should stirre us up to an imitation of this our gratious Father : for every Father begets to his owne likeness , and all the sons of this Father are like the Father , they are mercifull , The Kings of Israel are merciful Kings , saith the Heathen King Benhadad , and the God of Israel is a mercifull God , and all that are under God are mercifull ; his sons are mercifull as their heavenly father is mercifull . Therefore if we would make it good to our own hearts , and the opinion and judgement of others of us , that we are children of this mercifull Father , we must put on bowels of mercie our selves , as in Colos. 3. 2. Now therefore as the Elect of God , as you will make it good that God hath elected you , put on the bowels of mercie . Whatsoever we have from God , it comes in the respect of a mercie , and so it should doe from Gods Children , every thing that comes from them to them that are in miserie , it should be a mercy , they should not only bestow the thing , but a sweet mercy with the thing , a child of God he poures out his bowels to his Brother , as Esay saith , Poure out thy bowels , &c. There is some bowels , that is , there is an affection in Gods Children , they give not onely the thing , the reliefe , but mercie with it , that hath a sweet report to the soule : there is pittie , that more comforts a sanctified soule , then the thing it selfe : We must not doe workes of mercie proudly , it is not the thing that God stands on , but the affection in the thing , his benefits are with a fatherly pittie , so should ours be with a pittifull respect , with a tender heart . The very mercies of the wicked are cruell . If they be mercifull , there is some pride of spirit , there is some tast of a hard heart , of an hypocriticall spirit , somewhat is not as it should be , their mercies are not mercies , we must in our mercie imitate the Father of mercies . Alas it is the fault of our time , there is little mercie to those that are in miserie . What a cruell thing is it , that so many ( I would I could say Christian soules , I cannot say so ( but ) they are a company of men that have the Image of God upon them : men that live miserable poor , such as for ought I know ) Gods mercie hath purchased with the blood of his Son , & may belong to Gods Kingdome : They have the Image of God upon them , yet they live without lawes , without Church , without Common-wealth , irregular persons ; that have no order taken for them , or not executed at the least , to repress the sturdie of them , and to relieve those that are to be relieved for age or impotencie . It is a pittifull thing , and a foule blemish to this Common-wealth , and will bring some ill upon wealth , and plague it from such irregular persons , he will plague the Common-wealth for such enormities . How do they live ? As Beasts and worse , they submit themselves to no orders of the Church , they have none , and submit to none . Here is an Obiect of mercy to those that it concernes . And likewise mercie ought to be shewed to the souls of men , as well as to their miserable and wretched estates . Is Poperie Antichristian ? what mercy is it to suffer poysoners ? what a mercy were it in a common wealth to suffer men that are incendiaries , to have liberty to do what mischief they would ? or men that should poyson fountaines , and all that should refresh and nourish men ? were this any policy for the body ? And is it any policy to suffer those to poison the judgments of people with heresies to God , and treason to their Prince ? to draw the affections of men from religion , and the state where is mercy all the while ? Oh , it is a mercy to them not to restrain them . Mercy ! Is it mercy to the sheep to let the wolves at libertie . No , if you will be mercifull , to shew mercy to the souls of these men is to use them hardly , that they may know their error ; they may now impute the liberty they have to the approbation of their cause , and so they are cruel , not onely to others , but to their own souls . I speak this the rather , it may be a seasonable speech at this time , to enforce good lawes this way . It is a great mercy , mercy to the soul , it is the greatest mercy , and so crueltie to the soul is the greatest crueltie that can be . What should I speak of mercy to others ? oh , that we would be merciful to our own souls . God is merciful to our souls , he sent his son to visit us from on high , in bowels of compassion , he sent Christ as Zacharie saith : and yet we are not merciful to our selves . How many sinful wretched persons pierce their hearts through with covetousnesse , and other wicked courses that are more dangerous to the soul then poyson is to the body ? They stab their souls with cares , and lusts , and other such kind of courses . What a mockery is this of God , to ask him mercy , when we will not be merciful to our own souls ? and to intreat others to pray for us , when we will not be merciful to our selves ? Shall we go to God for mercy , when we will not shew mercy to our selves ? shall we desire him to spare us , when we will not spare ourselves ? It is a mocking of God to come and offer our devotions here , and come with an intent yet to live in any sin . God will not heare us , if we purpose to live in sin , If I regard iniquity in my heart , God will not hear my prayer . As we ought to be merciful to the souls of others , and to the estates of others , so we should to our own souls . How can they reform evills abroad , those that are Governours , when they do not care to refomr themselves ? can they be merciful to the souls of others , that are cruel to their own ? they cannot ; Let mercy begin at home . This is that , that the scripture aimes at , mercy , and the right use of it is the way to come to salvation , and the abuse of it is that that damnes , and they are damned most that abuse mercy . Oh the sins against the Gospel will lie upon the conscience another day . The sins against the law , they help with the Gospel to see mercy : but sins against mercy prefer our sins above mercy ; and in temptations to despaire , to extenuate mercy , hereafter it will be the very hell of hell , that we have sinned against mercy , that we have not embraced it with faith , that we have not repented to be capable of it . But to end the point with that which is the most proper use of all , which is an use of comfort in all estates , to go to God in all , he is the father of mercy . And when all is taken from us in losses and crosses to think , Well ; our fathers may die , and our mothers may die , and our nearest , and dearest friends that have most bowels of pittie may die ; but we have a father of mercy , that hath eternal mercy in him , his mercies are tender mercies , and everlasting mercies , as himself is . We are everlasting , our souls are immortal ; we have an everlasting father , that is the Father of mercies . When all are taken away , God takes not himself away , he is the father of mercy still . Now that we may make our selves still capable of mercy , still fit for mercy , let us take this daily course . Let us labour every day , to have broken , and deep souls ( as I said before ) it is the broken heart that is the vessel that containes mercy , a deeper heart that holds all the mercy ; we need therefore to empty our selves by confession of our sins , and search our own thoughts and waies , and afflict our souls by repentance , and when we shall be fit objects for God the father of mercie to shed mercy into misery , it is the Load-stone of mercy , misery felt and discerned , and complained of . Let us search and see our misery , our spiritual misery especially : for God begins mercy to the soul in his children , he begins mercy there especially . General mercy he shews to beasts , to all creatures , but speciall mercy begins at the soul. Now I say , misery being the Loadstone of mercy , let us lay before God by confession and humiliation the sores and sins of our souls . And then make use of this mercy every day : for God is not only merciful in pardoning mercy at the first , in forgiving our sins at the first , but every day he is ready to pardon new sins , as it is Lament . 3. He renewes his mercies every day , every morning . God renewes his mercies not only for body , but for soul : there is a throne of grace and mercy every day open to go to ; and a Scepter of mercie held out every day to lay hold on , and a fountain for Judah and Jerusalem to wash in every day : it is never stopped up , or drawn dry , the fountain is ever open , the Scepter is ever held forth , and the throne is ever kept . God keepes not terms ; Now the Court of Chancerie is open , and now it is shut : but he keepes Court every day : therefore Christ in the Gospel enjoynes us to go to God every day : every day we say the Lords prayer , forgive us our trespasses , insinuating , that the Court of mercy is kept every day to take out our pardon every day there is a pardon of course taken out , At what time soever a sinner repents , &c. How shall we improve this mercy every day ? Do this , when thou hast made a breach in thy conscience , every day believe this , that God is the Father of mercies , and he may well be merciful now , because he hath been sufficiently satisfied by the death of Christ , He is the Father of Christ , and the Father of mercies : This do every day . And withall consider our condition and estate , is a state of dependance , In him we live and move , and have our being ; this will force us to mercie , that he would hold us in the same estate we are in , and go on with the work of grace , that he would uphold us in health , for that depends upon him ; that he would uphold us in peace , for that depends upon him , he is the God of peace : that he would uphold us in comfort and strength , to do good and resist evil , we are in a dependant state and condition in all good of body and soul. He upholds the whole world , and every particular : let him take away his hand of merciful protection and susteining from us , and we sink presently . And every day consider , how we are invironed with any danger , remember we have compassing mercies , as we have compassing dangers , as it is Psal. 32. Mercy compasseth us round about . Every day indeed we have need of mercie , that is the way to have mercy ; here is a fountain of mercie , the Father of mercy , bowels opened : the onely way to use it is to see what need we have of mercie , and to flie to God : to see what need we have in our souls , and in regard of outward estate , and to see that our condition is a dependant condition . And lastly , to make a use of thanfulnesse , Blessed be God the Father of mercy , we have the mercie of publick continued peace , when others have war , and their estates are consumed ; blessed be God the Father of mercie , we sit under our own Vines , and under our own figtrees . If we have any personal mercies , blessed be God the Father of mercies this way : if he shew mercie to our souls , and pardon our sins , blessed be God the Father of mercies in this kind ; that he hath taken us and redeemed us out of that cursed estate , that others walk in that are yet in their sins . Oh , it is a mercie , and for this we should have inlarged hearts . And withal consider the fearful estate of others , that God doth not shew mercie to , and this will make us thankfull . As for instance , if a man would be thankfull , that hath a pardon , let him see another executed , that is broken upon the Wheele , or the Rack , or cut in pieces and tortured , and then he will think , I was in the same estate as this man is , and I am pardoned . Oh what a gratious Soveraign have I ! The consideration of the fearefull estate out of mercie , what a fearefull estate those are in , that live in sins against conscience , that they are ready to drop into Hell , when God strikes them with death ; if they dye so , what a fearefull estate they are in ; and that God should give me pardon and grace to enter into another course of life , that though I have not much grace , yet I know it is true , I am the child of God ; the consideration of the miserie of others , in part in this world without repentance , and especially what they shall suffer in Hell ; to consider the torment of the souls that are not in the state of Grace , this will make us thankfull for mercies , for pardoning and forgiving mercies , for protecting mercies , that God hath left thousands in the course of nature , going on in a wilfull course of sinne . This is that that the Apostle here practiseth . Blessed be God the Father of mercies . The other stile here is , The God of all comfort . The life of a Christian is a mysterie , as in many respects , so in this , that whereas the flesh in him ( though he be not altogether flesh ) thinks him to be a man disconsolate : the spirit finds matter of comfort and glory . From whence the world begins discouragement , and the flesh upbraiding from thence the spirit of God in holy Saint Paul begins matter of glory , they thought him a man neglected of God , because he was afflicted : no , saith he , Blessed be the God of all comfort , our comforts are above our discomforts : As the wisdom of the flesh is enmitie to God , and his spirit in all things : so in this , in the judgment of the cross , for that which is bitterest to the flesh , is sweetest to the spirit . Saint Paul therefore opposeth his comforts spirituall to his disgraces outward , and because it is unfit to mention any comfort , any good from God , without blessing of him , that is the spring and fountain from whence we have all , he takes occasion , together with the mention of comfort , to blesse God , The God of all comfort . The verse contains a wise prevention of scandall at the cross : Saint Paul was a man of sorrows , if ever any was ( next to Christ himselfe ) and that might prevent all scandall at his crosses , and disgracefull afflicted usage , he doth shew his comforts under the cross , which he would not have wanted to have been without his cross : therefore he begins here with praysing of God. We praise God for favours , and indeed the comforts he had in his crosses were more then the grievance he had by them , therefore had cause to bless God , Blessed be God , &c. The God of all comfort . The God of comfort , and the God of ( All ) comfort we must give Saint Paul leave to be thus large : for his heart was full , and a full heart , a full expression : And he speaks not out of books , but from sense , and feeling , though he knew well enough , that God was the Father of mercie , & God of all comfort , that way ; yet these be wordsthat come from the heart , come from feeling , rather then from the tongue : they came not from Saint Pauls pen onely , his pen was first dipt in his heart and soule when he wrote this : God is the Father of mercie , and God of all comfort , I feele him so , he comforts me in all tribulations . The God of all comfort . To explaine the word a little ; Comfort is either the thing it selfe , a comfortable outward thing , a blessing of God wherein comfort is hid , or else it is reasons ; ( because a man is an understanding creature ) reasons from which comfort is grounded ; or it is a real comfort inward and spirituall , by the assistance and strength of the Spirit of God , when perhaps there is no outward thing to comfort , and perhaps reasons and discourse are not present at that time , yet there is a presence of the Spirit that comforts : As we see oft times a man is comforted with the very sight of his friend , without discourse ; to a man indued with reason , whose discomforts are spirituall ( for the most part ) in the soule , the very presence of a man that he loves puts much delight into him What is God then ? the God of comfort : his very presence must needs comfort . Comfort is taken many other wayes , but these are the principall , to this purpose . First , Comfort is the thing it selfe , there is comfort in every creature of God , and God is the God of that comfort : In hunger meate comforts , in thirst drink comforts , in cold garments comfort , in want of advice friends comfort , and it is a sweet comfort , God is the God of all comfort , of the comfortable things . But besides the necessary things , every sense hath somewhat to comfort it . The eye besides ordinary colours hath delightfull colours to behold , and so the eare besides ordinary noise and sounds , it hath musick to delight it : the smell , besides ordinarie savours , it hath sweet flowers to refresh it , and so every part of the body , besides that which is ordinarie , it hath somewhat to comfort it . Because God is nothing but comfort to his creature , if it be as it should be , he is God of these comforts , the God of all comfort , of the comfort of outward things , of friends , &c. So he is the God of the second comfort , of comfortable reasons and arguments : for a man especially in inward troubles , must have grounds of comfort from strong reasons : God ministreth these , he is the God of these : for he hath given us his Scriptures , his Word , and the comforts that are fetched from thence , are strong ones , because they are his comforts , it is his Word . The word of a Prince comforts , though he be not there to speake it ; though it be a letter , or by a Messenger , yet he whose word it is , is one that is able to make his word good ; he is Lord and Master of his word . The Word of God is comfortable , and all the reasons that are in it , and that are deduced from it , upon good ground and consequence , they are comfortable , because it is Gods word , he is the God of all . And those comforts in Gods word , and reasons from thence , they are wonderfull in the variety of them ; there is comfort from the liberty of a Christian laid out there , that he hath free access to the throne of Grace : comfort from the Prerogatives of a Christian , that he is the Child of God , that he is justified , that he is the heire of Heaven and such like : Comforts from the Promises of Grace , of the presence of God , of assistance by his presence ; these things out of the Word of God are wondrous plentifull : Indeed the Word of God is a breast of comfort , as the Prophet cals it , Suck comfort out of the breasts of comfort , Isa. 66. The books of God are breasts of comfort , wels of comfort , Isa. 11. there are springs of comfort . Gods word is a Paradise ( as it were ) in Paradise , there were sweet streams that ran through , and in Paradise stirred the voyce of God , not onely calling Adam where art thou ? terrifying of him , but the voyce of God promising Adam the blessed seed . So in the Word of God , there is God rouzing out of sinne , and there is God speaking peace to the soule : there is a sweet current of mercie runs from the Paradise of God ; and there is the Tree of life , Christ himselfe , and Trees of all manner of fruit , comforts of all sorts whatsoever . And there is no Angel there , to keep the doore and gate of Paradise with a fierie flaming sword ; No , this Paradise is open for all : and they are cruell Tyrants , that stop th is Paradise , that stop this Fountain , as the Papists doe . As God is the God of comfort , so he is the God of comfort in that respect . But this is not enough to make him the God of comfort ; we may have the Word of God , and all the reasons from thence , from priviledges and prerogatives , and examples ; and yet not be comfortable , if we have not the God of comfort , with the Word of comfort , the Spirit of God , that must apply the comfort to the soule , and be the God of comfort there . For there must be application , and working of comfort out of Gods word upon the soule , by the spirit , the spirit must set it on strongly and sweetly , that the soule may be affected . You may have a carnall man , he for fashion or custome reads the Scriptures , and he is as dead-hearted when he hath done , as when he began , he never looks to the spirit of comfort , there must be the spirit of God , to work , and to apply comfort to the heart , and to teach us to discourse , and to reason from the Word ; not onely to shew the reasons of the Word , but to teach us to draw reasons from the Word , and to apply them to our particular state and condition ; the spirit teacheth this wisedome . And therefore it is well called the comforter , I will send you the comforter . The poore disciples had many comforts from Christ , but because the Comforter was not come , they were not comfortable , but heavie ; what was the reason ? because the Comforter was not come , when the holy Ghost was come after the resurrection , and ascension of Christ , when he had sent the Comforter , then they were so full of comfort , that they rejoyced , that they were thought worthy to suffer any thing for Christ , and the more they suffered , the more joyfull , and comfortable , and glorious they were . You see what a comfort is ; it is the things themselves , and the word , and reasons from it , and likewise the spirit of God with the reasons , and with presence : sometimes without any reasons with present strength . God doth establish the soule together with reasons there , is a strengthning power of the spirit , a vigour that goes with the spirit of God , that joyns with the spirit of the afflicted person . So whether it be the outward thing , as reasons and discourse , or the presence of the spirit ; God joyning with our spirit ; God is the God of that comfort , the God of all comfort . A comfort is any thing that allaies a maladie , that either takes it away , or allaies and mitigates it . A comfort is any thing that raiseth up the soul : The comforts that wee have in this life , they are not such as doe altogether take away sorrow and griefe , but they mitigate them . Comfort is that which is above a maladie , it is such a remedie as is stronger to support the soul , from being cast down over much with the grievance , whether it be grievance felt , that we are in the sence of such a grievance as is feared : when the soule apprehends any thing , to set against the ill we feare that is stronger then it , when the soule hath somewhat that it can set against the present sence of the grievance that is stronger then it , though it doe not wholly expel it , but the discomfort remains still in some degree , it may be said well to be a comfort . The reason why I speake of this mittigation is , because in this life , God never so wholly comforts his Children , but there will be flesh left in them , and that will murmure , and there will be some resistance against comfort , while there are remainders of sinne , there will be ground of discomfort , by reason of the conflict between the flesh and spirit . For instance ; a man hath some crosse on him , what saith the flesh ? God is mine enemy , and I will take such and such courses , I will not indure this , this is the voyce of the flesh , of the old man. What saith the spirit ? Surely God is not mine enemy , he intends my good by these things : So while these fight , here is the flesh against the spirit , yet here is comfort , because the spirit is predominant , but it is not fully comfort , because there is the old man in him , that withstands comfort in the whole measure of comfort . Therefore we must take this degree , we cannot have the full comfort till we come to Heaven , there all teares shall be wiped from our eyes ; in this world we must be content to have comfort with some griefe , the maladie is not wholly purged . Sometimes God removes the outward grievance more fully , God helps many times altogether , as in sickness to health perfectly , but I speake not of that : Comfort is that which is opposite to miserie , and it must be stronger , for there is no prevailing but by a stronger , when the Agent is not above the Patient , there is no prevailing , there is a conflict till one have got the masterie . The God of ( all ) comfort . ( All ) that is , of all comfortable things , and of all divine reasons ; it must be most substantiall comfort . The soule in some maladies will not be comforted by Philosophicall reasons , saith the Heathen , the disease is stronger then the Physick , when he considers Platoe's comforts and the like , so we may say of the reasons of Philosophical men , Romanists and Moralists , when they come to terrour of conscience , when they come to inward grievances , inward stings that are in a man , from a mans conscience ( as all discomforts usually , when they press hard , it is with a guilty conscience ) what can al such reasons do ? to say it is the state of other men , and it is in vaine to murmure , and I know not what , such reasons as Seneca and Plato , and others have it , will scarce still the conscience for a fit : They are ignorant of the root : alas ! how can they tell the remedie , when they know not the ground of the maladie . It must be God , it must be his Word , his truth , the conscience must know it to be Gods truth , and then it will comfort . God is the God of comfort , of the things , and of the reasons , they must be his reasons . And he also is the Author of that spiritual presence , he is with his children , when they are in the fire he goes with them into the water , as it is in Esay 45. he is with them in the valley of death , they shall find God with them to comfort them : so there is a kind of presence with Gods comforts , and a banishing of all discomfort . And this comfort is as large as the maladies , as large as the ills are , he is a God of comfort against every particular ill : if there be diverse ills , he hath diverse comforts , if they be long ills , he hath long comforts , if there be strong ills , he hath strong comforts , if there be new ills , he hath new comforts ; take the ills in what extent and degree you will , God hath somewhat to set against them that is stronger then they ; and that is the blessed estate of Gods Children , he is the God of all comfort . St. Chrysostome , an excellent preacher , yields me one observation upon this very place . It is the wisdome of a Christian to see how God describes himself , there being some thing in God answerable to whatsoever is ill in the world . The spirit of God in the scripture sets forth God fitting to the particular occasions , speaking here of the misery , and the disgraceful usage of St. Paul ( being taught by the spirit of God ) he considereth God as a Father of mercies , and a God of Comfort . Speaking of the vengeance on his enemies , the Psalmist saith , thou God of vengeance , shew thy self . In God there is help for every maladie . Therefore the wisdom of a Christian is to single out of God , what is fitting his present occasion ; in crosses , and miseries think of him as a father of Mercies : in discomforts , think of him as a God of comfort ; in perplexities , and distresse , think of him as a God of wisdom , and oppression of others , and difficulties which we cannot wade out of , think of him as a God , and father almighty , as a God of vengeance , and so every way to think of God appliable to the present occasion . And though many of us have no great affliction upon us for the present : yet we should lay up store against the evill day , and therefore it is good to treasure up these descriptions of God , The father of mercies , and ( God ) of all comfort . To explaine the word a little : what doth he mean by ( God ) in this place ? That he is the God of comfort , that hath a further comfort in it , in the very title that is called the God of comfort . In that he is called the God of comfort it implyes two things . First it shewes that he is a Creator of it , that he can work it out of what he will ; out of nothing . And then that he can raise it out of the contrary ; as he raised light out of darknesse in the creation , and in the government of this world he raiseth his Children out of misery . As he raised all out of nothing , order out of confusion , so in his Church he is the God of comfort , he can raise comfort out of nothing : out of nothing that is likely to yield comfort . Put the case that there be neither medicine , nor meat , nor drink , nor nothing to comfort us in this world ( as we shall have none of these things in heaven ) he is the God of Comfort that shall supply all our wants . As he shall then be all in all , so in this world , when it is by the manifestation of his glorie : when Moses was 40. dayes in the mountain , he wanted outward comforts ; but he had the God of comfort with him , and he supplied the want of meat and drink , and all other comforts : because he is the God of all comfort : in him are all comforts originally , and fundamentally , and if there be none , he can create and make them of nothing . God , as a God properly , makes something of nothing ; that is to be a God : for nothing but God can make somewhat of nothing . Gods upon earth , call men their creatures in a kind of imitation of God , but that is but a phrase that puffs them up : they are but Gods in a kind of sence , and the other are but creatures in a kind of sence : because perhaps they have nothing in them , and in that sence , deservedly creatures : but it is proper to God , to make somewhat of nothing : and so he is the God of Comfort : where there is no comfort at all , he can raise comfort , as he made the World of nothing by his very Word . And which is more , it is the property of God as God , it is peculiar to God to make comfort out of that which is contrary : therein he shews himself most to be a God of all ; he can raise comfort out of discomfort , life out of death . When Christ had been three dayes in the grave , he raised him . As it is with the head of comfort , with the head of believers , so it is with every particular Christian , he raiseth them , out of death : those that sow in sorrow , they reape in joy . What cannot he do that can raise comfort out of discomfort ? and discomforts oftimes are the occasions of the greatest comforts . Let a Christian go back to the former course of his life , and he shall find that the greatest crosses that ever he suffered will yeeld him most comfort , and who did this ? certainly it must be God , that can raise all out of nothing , and that can make comfort not only out of comfortable creatures that are ordained for comfort ; but he can draw honey out of the Lions belly ; Out of the eater came meat , and out of the stronge c●me sweetnesse , saith Sampson in his Riddle . When a hony combe shall c●●● out of the Lions belly , certainly this is a miracle , this may well be a Riddle . This is the Riddle of Christianity ; that God who is the God of comfort , he raiseth comforts , out of our chief discomforts , he can create it out of that which is contrary . Therefore Luthers speech is very good , All things come from God to his Church , especially in contraries : as he is righteousnesse , but it is in sin felt : he is comfort , but it is in misery , he is life , but it is in death , we must die before we live ; indeed he is all , but it is in nothing , in the soul that feels it self to be nothing , there is the foundation for God to work on . Therefore the God of comfort can create comfort , if none be , he can make comfort , if the contrary be , he can raise contraries out of contraries , he is the God of all comfort . Every word hath Emphasis and strength in it . The God of all Comfort . Amongst divers other things that flow from hence , mark the order ; he is the God and Father of Christ first , and then the Father of mercy , and the God of comfort . Take him out of this order , and think not of him as a God of comfort , but as a Consuming fire ; but take the method of the text , now he is the God of comfort after he is the Father of Christ. This being laid as a ground , the text it self as a doctrine ; what subordinate truths arise hence ? First of all , if God be God of all comfort , there is this conclusion hence : that , Whatsoever the meanes of Comfort be , God is the spring of it . Christ is the Conduit next to God , for he is close to God ; God is the God of Christ , and the Holy Ghost is usually the stream : The streams of comfort come through Christ the Conduit , from God the Father , the fountain , by the graces of the Spirit : But I speak of outward comforts . Blessed be God the Father Son , and Holy Ghost , all are comforters : God the father is the father of comfort : the Holy Ghost is the comforter ; Christ Jesus likewise is the God of Comfort ; whatsoever the outward meanes be , yet God the Father , Son , and Holy Ghost are the comforters , take them together , that is the conclusion hence . I observe it the rather , to cure a disposition to Atheisme in men , that look bruitishly to the thing , they look to the comfort , and never look , to the comforter : even for outward comforts . Wicked men , their bellies are filled with the comforts of God , but it is with things that are comfortable that are abstracted from the comforter , they care not for the root , the favour and mercy of God : so they have the thing , they care not . Therefore they are not thankful to God , nor in their wants they go not to the God of comfort , why ? they think they have supply enough , they have friends , they have riches , that are their strong hold , and if they have outward necessaries to supply and comfort them , that is all they care for ; as for the God of comfort , they trouble not their hands with him . A Christian , whatsoever the comfort be , if it be outward , he knowes that the God of comfort sends it , and that is the reason he is so thankful for all outward comforts : if they be the necessaries for this life : in meat he tasts the comfort of God , in drink he tasts the comfort of God , in the ornaments of this life , he tasts the comfort of God ; It is God that heates him with fire , it is God that cloaths him with garments , it is God that feeds him with meat , it is God that refresheth his senses in these comforts . Therefore the Heathen out of their Ignorance , they made every thing a God , that was comfortable , out of which they received comfort ; they made a God of the fire , and of the water : these are but instruments of the God of comfort , but the Heathen made gods of them . A Christian doth not so , but he sees God in them , and drives these streames from the fountain , God is seen to be the God of Comfort in them all . Again , considering that God is The God of all comfort ; This should teach us ( as thankfulnesse to God , so ) prayer in the want of any comfort , that he would both give the thing , and the comfort of the thing . We may have the thing , and the wrath of God with it , but thou that art the God of comfort , vouchsafe the outward comforts to us , and vouchsafe comfort with them : thou that art the God of every thing , and of the comfort of the thing , vouchsafe both . Again , if God be the God of all comfort whatsoever , then here is a ground of diverse other truthes : as for instance , that if we look for any comfort from the things , or from reasons , and discourse , or from God : we should go to God in the use of the thing , before the use , after the use , at all times ; before the use , that God would suggest , either by reading or hearing &c. reasons of comfort , in the use , that he would settle and seal comfort to our souls . Lord I hear many sweet things , I read many comfortable things , these would affect a stone almost , yet unlesse thou set them on my soule , they will never comfort me : thou art the God of comfort , the materials are from thee , but except with revelation & discovery , thou joyne application , all will not comfort unlesse with revelation and application ( in the third place ) thou open my soul to joyn with these comforts . There must be a discovery , and application , and an opening of the soule to them . As there be diverse flowers that open and shut with the sun : so the soul by the spirit of God , it opens to comforts : though comforts be put close to the soul , if that do not open to them , there is no comfort given : for all is in the application . There is a double application , of the thing to the soul , and of the soul to the thing : God must do all . What is the reason , that many here Sermons , and Read sweet discourses , and yet when they come to suffer crosses and afflictions , they are to see ? They go to the stream , they cut the Conduits from the spring , they go not to the Well-head , they see not the derivation of comfort : it is necessary for the deriving of comfort to the soul , to take the scales from the eye of the soul , they see not the necessity of a divine presence to apply it , and and to lay it close to the soul , and to open the soul , to joyn the soul to those comforts ; God is the God of all comfort . If any thing will stir up devotion much to pray to God , undoubtedly this will be effectual : that whatsoever the comfort be , whether it be outward things , or reasons , and discourses , whatsoever , we may go to God that he would give it . Well , this being so , if God be the God of all comfort , the Well of comfort , the Father of comfort , and hath remedies for every malady ; Then you see here whither to go : you see a Christian in all estates hath ground of comfort , for he is in Covenant with the God of comfort . You will say to me , what is the reason that Christians are no more comfortable , having the God of comfort for their God ? I answer , it is partly from Ignorance , we have remainders of Ignorance , that we know not our own comfort : Satan doth vail the eye of the soul in the time of trouble , that we cannot see that there is a well of comfort . Poor Hagar , when shee was almost undone for thirst , yet she had a fountain of water near hand , but she saw it not , she was so overtaken with grief . Ignorance , and Passion hinder the sight of comfort , when we give way so much to the present malady , as if there were no God of comfort in heaven ; as if there were no Scripture that hath breasts of comfort , that is as full as a breast that is willing to discharge it self of comfort : as if there were no matter of comfort , they feed upon grief , and delight to flatter their selves in grief , as Rachel that mourned and would not be comforted : so out of a kind of Ignorance and Passion , and Wilfulnesse , they will not be comforted . And again , as Bildad saith , Job 18. are the comforts of God light to thee ? These are good words , but my discomforts are greater , my malady is greater ; so the comforts of the Holy Ghost , the comforts of Gods Spirit seem light to them . Ignorance , and Passion , and dwelling too much makes us neglect comfort , it makes us to see comfort to be no comfort in a manner . Mary , when Christ was before her eyes , they were so blubbered with tears , with fear that her Lord was lost , that she could not see him , even when he was before her : so grief , and Passion hinder the soul so much from seeing Gods comforts , that we see them not when they are before us , when they are present . So men are guilty of their own discomfort , it is their own fault . Again oft times forgetfulnesse , as the Apostle saith , Heb. 12. have ye forgotten the Consolation that speaks ? have ye forgotten that every Son that God chastizeth not is a bastard ? have ye forgotten ? insinuating that if they had remembred this , it would have comforted them ; have ye forgotten ? And then one especial cause is , that I spake of before , the looking to things present , forgetting the spring , the well-head of comfort God himself ; the looking too much to the means ; oh ! say some , ( if they be in distresse , ) if I had such a Book , if I had such a man to comfort me , certainly it would be otherwise with me , I should be better then I am : put case he were with thee , alas he is not the spring , it is the God of comfort that must comfort thee ( man ) in all thy distresses whatsoever , therefore if thou attribute not more to God , then to the creature , nay then to an Angel , if he were to comfort thee , thou shalt find no comfort . I even I am he that comforts thee . I am he that pardons thy sins , which is the cause of all discomfort , that is comfort , that is the sting of all , I am he that pardons thy sins We as Criers may speak pardon to the soule , but God must give it ; we may speak comfort , but God must give it : he must say to the soule , I am thy salvation . When men Idolize any discourse in books , or any particular man overmuch ( though we may value those that are instrumentall above others ; there may be a difference of gifts , but ) the resting too much in the creature , it is an enemy to comfort , and some grow to that wilfulness in that kind , that they will neglect all , because they have not that they would have , whereas if they would look to God , meaner meanes would serve the turne oft times , if they would goe to the God of comfort . Who comforteth us in all tribulation . Afflictions and crosses , as they are irkesome in suffering , so they are likewise disgracefull , and as it was in the cross of Christ , there was two things , torment and shame , the one he felt himselfe , the other he had from others , those two ; ( disgrace is proper to the cross : ) so it is in all the crosses that we suffer , there is some disgrace with it , therefore Saint Paul to prevent the scandall and disgrace of the cross ( as I said before ) he doth here begin with praysing God , even for crosses in the midst of them . Blessed be God the Father of mercies , the God of all comfort , who comforteth us in all tribulations , &c. Who comforteth us in all tribulation . These words contain a making good of the former title , He is the God of comfort , and doth comfort , he is good and doth good : He fils up his name by his works , he shews what he is , the Scripture doth especially describe God , not in all things as he is in himself ; but as he is , and works to his poore Church ; and they are usefull termes , all of them , he is the Father of mercie , because he is so to his Church ; he is the God of comfort , because he is so to his people , therefore he saith here , as he is the God of comfort , so he doth comfort us in all tribulation . He doth not say , who keeps us out of miserie ; blessed be the God of comfort , that never suffers us to fall into discomfort , no , but Blessed be the God of comfort , that comforts us ( in ) all tribulation . It is more to raise good out of evill , then not to suffer evill to be at all . It shews greater power , it manifests greater goodness to triumph over ill , when it suffered to be , and so not to keep ill from us , but to comfort us in it . He doth not say for the time past , which hath comforted us , or which can comfort us if it please him ; no , he doth it ; it is his use , he doth it alway ; it springs from his love , he never at any instant or moment of time forgets his Children , and he saith not he doth comfort us in one or two , or a few tribulations , but he comforteth us in al tribulations of what kind or degree soever . It may be Objected ( to cleare the sence a little ) he doth not alway comfort ; for then , there could be no time of discomfort . I Answer , He doth alway comfort in some degree : for take a Christian at the lowest , yet he hath so much comfort as to keep him from sinking , when he is at the depth of miserie , there is a depth of mercy lower then he , Out of the deep have I cryed unto thee Lord , and this is a comfort that he hath in the middest of discomforts , that he hath a spirit of prayer , and if not a spirit of prayer , yet a spirit of sighing and groaning to God , and God hears the sighs and groans of his own spirit in his children . When they cannot distinctly pray , there is a spirit to look up to God. Though thou kill me , yet will I trust in thee , saith Job , in the middest of his miseries : So though God , more notoriously to the view of the world , sometime doth comfort before we come to trouble , that we may beare it the better , and sometime he doth comfort more apparently after we come out : yet notwithstanding in the middest of discomforts , he doth alway comfort so farre , as that we sink not into despaire , there is somewhat to uphold the soule : For , when Solomon saith , A wounded spirit who can beare ? that is , none can beare it , it is the greatest griefe : then I would know , what keeps a wounded spirit from sinking that it doth not despaire ? is it not a spirit stronger then the wounded spirit ? Is it not God that is greater then the wounded conscience ? Yes , then there is comfort greater then the discomfort of a wounded conscience that keeps it from despaire ; those that finally despaire , they are none of Gods : So that take the words in what regard , or in what sence you will , yet th●…re is a sweet and comfortable sense of them , and the Apostle might well say , he is the God of all comfort , that doth comfort us in all tribulation . It is here a ground supposed that , Gods Children are subject to tribulation . We are subject here to tribulation of all kinds , for God comforts us in all our tribulations ; we are here in a state therefore needing comfort , because we are in tribulation . And the second is that God doth answer our state . God doth comfort his Children in all tribulation . And the ground is from himself , he is the God of comfort , he doth but like himselfe ; when he doth it , the God of comfort shews that he is so , by comforting us in all tribulations . First , It is supposed that , In this world we are in tribulations . Indeed , that I need not be long in ; we must at one time or other , be in tribulation some or other : For , though in regard of outward afflictions , we are free from them sometimes , we have a few holy-dayes ( as we say ) yet notwithstanding , there is in the greatest inlargements of Gods Children in this world , somewhat that troubles their minds ▪ for either there is some desertion , God withholds comfort from them in some measure , he shews himself a stranger which humbles them much ; or else they have strong temptations of Sathan to sin by prosperity , &c. which grieves them as much as the outward cross , or else their grievance is , that they cannot serve God with that chearefulness of spirit . Is there nothing ( who ever thou art ) that troubles thee as much as the cross in the day of affliction , certainly there is somewhat or other that troubleth the soule of a Christian , he is never out of one grievance or other . The life of a Christian , is as a web , that is woven of good and ill , he hath good daies , and ill dayes , he hath tribulations , and comforts . As St. Austin sayth very well , between these two , tribulation on our part , and comfort on Gods part , our life runs between these two , our crosses , and God comforts , they are both mingled together . There is no child of God , but knowes what these things mean , troubles either from friends or enemies , or both ; domesticall , or personal , in bodie , or mind , one way or other . That is supposed , and it were not an unproper argument to the text ; for when he saith in all tribulations , it is laid as a ground that every man suffers tribulation one way or other ; but I shall have fitter occasion after to enlarge this . Again we see here , that God comforts his Children in all tribulation . And his comforts are answerable to their discomforts , and beyond them : they are stronger to master all opposites whatsoever , and all grievances , there could be no comfort else . Alas what are all discomforts when God sets himself to comfort ? when he will be a God of comfort , one look , one glance of his fatherly countenance in Jesus Christ , will banish all terrours whatsoever , and make even a very dungeon to be a paradise ; he comforteth us in all tribulat on . And this he doth ( as you may perceive by the unfolding of the words ) either by some outward thing applied to the outward want , or crosse : or by some inward reasons , that are opposite to the inward maladie , or by an inward presence . His comforts are appliable to the tribulation , and to the strength and length , and variety of it . We may know it by his course in this life ; what miserie are we subject to in this life , but we have comfort fit for it ? so good is God. We may reason thus very well ; if so be that in our pilgrimage here in this life of ours , which is but the gallery as it were to heaven : if in this short life , which is but a way or passage , we have both day and night , so many comforts ; In the very night , if we look up to heaven , we see what glorious things there are towards the earth here , on this fide the heaven , the stars of the light &c. And if so be upon the earth there be such comforts , especially in the spring , and summer time , if the very earth , the basest dreggs of the World , yield such comfort and delights to all the senses ; then a man may reason very strongly , what comforts shall we have at home ? If God by the creatures thus comfort us in our outward wants ; what are the inward comforts of his spirit here to his Children ? and what are the last comforts of all , the comforts reserved at home , when God shall be all in all ? Now there are some drops of comfort conveyed in smells , some in garments , some in friends , some in diet , here a drop , and there a drop ; but when we shall have immediate communion there with the God of comfort himself , what comforts shall we have there ? God comforts us here , by providing for us , and giving us things that are comfortable . Or by giving reasons and grounds of comfort which are stronger then the reasons , and grounds of discomfort , reasons from the priviledges and prerogative of Christians &c. the scripture is full of them . But likewise ( which is the best of all , and most intended ) the inward inspiring of comfort : with the reasons and grounds he inwardly conveyes comforts to the soul , and strengtheneth , and supports the soul. And he doth this not onely by the application of the reasons , and the things that we understand , to the soul ; but by opening the soul to embrace them ; for sometime the soul may be in such a case as it may reject comfort , that the consolation of the Almightie may seem light to it : sometime there may be such a disposition of soule that the chiefest comforts in scripture , yield it not comfort , they are not embraced , the soul is shut to them . God provides reasons and grounds of comfort ; and likewise he applies these comforts by his spirit to the soul , and he inwardly warmes , and opens the soul to embrace comfort : he opens the understanding to understand , and the will and affections to embrace , or else there will be no comfort . Many are like Rachel , her Children were gone , and it is said of her , Shee would not be Comforted . God is the God of Comfort ; as he gives the matter , and ground of comfort ; and reasons out of his holy word above all dsscomforts ; so by his spirit , he frames and fits the heart , to entertain these , to take the benefit of them . He comforts us in all tribulation . To comfort is to support the soule against the grievance , past , or felt , or feared . There may be some remainders of grief , for what is past , grief present presseth most , and grief feared . Now God comforteth whatsoever the grievance is , by supporting the soul against it , as I said before . We are in tribulation in this life , and yet in all tribulations God doth comfort us ( to add to that I said before of this point ) let us therefore go to God in all the meanes of comfort , because he is the God of it , and he must comfort us . Therefore when we send for divines , or read Holy books ( for we must use all meanes , we must not set God against his meanes , but joyn them together ) to add that caution by the way . We may not therefore necessitate the God of comfort , that because he comforts us ; therefore we will neglect reading and prayer , and conference with them that God hath exercised in the schoole of Christ , who should speak comfort to the wearie soul by their office . No , No , God and his meanes must be joyned together , we must trust God ; but not tempt him , to set God against his meanes is to tempt him ; that because he is the God of comfort , therefore we will use no meanes , no Physitian for the body , or for the soul : this is absurd , he is the God of comfort in the means , he comforts us in all tribulation , by meanes , if they be to be had . If there be no meanes to be had , he is the God of comfort , he can create them : and if it be so far that there be no meanes but the contrary , he is a God that can comfort out of discomfort , and can ( as I said ) make the greatest grounds of comfort out of the greatest discomforts . But he is a God of the meanes if they be to be had , if there be none , then let us go to him , and say , thou God of comfort , if thou do not comfort , none can comfort , if thou help not , none can help , and then he will help , and help strongly . It is necessary to looke to God what ever the meanes be ; it is he that comforts by them . Therefore let him have the praise : if we have any friend , any comfort of the outward man , or any solace of the inward man , by seasonable speech &c. blessed be the God of comfort who hath sent this comforter ; who hath sent me comfort by such , and such , let him have the praise ; whatsoever the means be , the comfort is his . And that is the cause that many have no more comfort , they trust to the means overmuch , or neglect the means . Again , if God comfort in all tribulation : Let Christians be ashamed to be overmuch disconsolate that have the God of comfort for their God , who comforteth in all tribulation . Why art thou so cast down ? Is there no Balme in Gilead for thee ? Is there not a God in Israel ? It is the fault of Christians , they pore too much on their troubles , they look all one way ; they look to the grievance , and not to the comfort . There is a God of comfort that answers his name every way in the exercise of that attribute to his Church : therefore Christians must blame themselves if they be too much cast down , and labour for faith to draw near to this God of comfort . It should make them ashamed of themselves that think it even a duty ( as it were ) to walk drooping , and disconsolatly , and deadly ; to have flat and dead spirits . What , is this beseeming a Christian that is in Covenant with God , that is the God of comfort , and that answers his title in dealing with his Children , that is ready to comfort them in all tribulation ? what if particular comforts be taken from thee , is there not a God of comfort left ? he hath not taken away himself . What if thou be restrained , and shut up from other comforts , can any shut up Gods Spirit , can any shut up God , and our prayers ? Is not this a comfort that we may go to God alway ? and he is with us in all estates and in all wants whatsoever ? So long as we are in covenant with the God of comfort , why should we be over much cast down ? Why art thou so troubled , oh my soul ? David cheeks his soul thrice together for distrust in God , he is thy God , the God of all comfort . What course shall we take that we may derive to our selves comfort from this God of comfort , who comforteth us in all our tribulations ? Let us consider what our malady and grievance is , especially let us look to our spiritual grievance and malady , sin : for sin is the cause of all other evils , therefore it is the worst evil . And sin makes us loathed of God the fountain of good , it drives us from him , when other evils drive us to from him ; and therefore it is the worst evil in that sense too . Again in the third place , look to the discomforts of sin , especially in the discomforts of conscience of those that are awakened , and Satan useth that as a means to despair in every crosse . Therefore let us search and try our souls for our sins , for our chief discomfort are from sin : for alas , what are all other comforts ? and what are all other discomforts ? If a mans conscience be quiet , what are all discomforts ? and if conscience be on the rack , what are all comforts ? the disquiet and vexation of sin is the greatest of all : because then we have to deal with God , when sin is presented before us , and the judgements of God , and God as an angry judge , and conscience is awaked and on the rack , what in the world can take up the quarrel and appease conscience , when we and God are at difference , when the soul speaks nothing but discomfort ? In this case remember that God doth so far prevent objections in this kind from the accusations of conscience , that he reasons that he will comfort us , from that that cöscience reasons against comfort : he doth this in the hearts of his children to whom he means to shew mercy : as we see in the poor Publi - Lord be merciful to me a sinner saith he : God taught him that reasoning . Nature would have taught him to reason as Peter did , Lord depart from me , I am a sinful man , and therefore I have nothing to do with God. So our Saviour Christ , Come unto me all ye that are weary and heavy laden : they think of all people they ought to run from God , they are so laden with sin , they have nothing to do with God : Oh , come unto me saith Christ. Therefore when thy conscience is awakened with the sense of sin , remember what is said in the Gospel , Be of good comfort , be calleth thee : be thou of good comfort , thou art one that Christ calls , Come unto me ye that are we ary and heavy laden : and Blessed are those that mourn . That which thou and the Divel with thy conscience would move thee to use as an argument to run away , our Saviour Christ in the Gospel useth as an argument to draw thee forward : he comes for such , to seek , and to save the lost sinners This is a faithful saying ( saith St. Paul ) that Christ came to save sinners : therefore believe not Satan : he presents God to the soul that is humbled and terrified in the sight of sin , as cruel as a terrible judge , &c. He hides the mercy of God from such : to men that are in a sinful course he shewes nothing but mercy . I , but now there is nothing but comfort to thee that art cast down and afflicted in the sence of thy sins : for all the comforts in the Gospel of forgivenesse of sins , and all the comforts from Christs Incarnation , the end of his coming in the flesh , the end of his death , and of all , is to save sinners . Look thou therefore to the throne of mercy and grace , when thy conscience shall be awakened with the sence of sin , and Satan shall use that as an argument to draw thee from God ; consider the Scripture useth this as an argument to drive me to God , to allure me to him : Come unto me all ye that are weary and heavy laden . And Christ came to seek , and to save that which was lost . Luther , a man much exercised in Spiritual conflicts , he confessed this was the Balme that did most refresh his soul , God hath shut up all under sin that he might have mercy upon all . He shut up all under sin as prisoners , to see themselves under sin , and under the curse , that he might have mercy upon all , upon all those that are convinced with the sence and sight of their sins , he hath shut up all under sin , that he might have mercy upon all those that belong to him . This raised up that blessed man : therefore let us not be much discomforted , but be of good comfort , Christ calls us . For such as are sinners , that are given to the sins of the tongue , and of the life , to rotten discourse , to swearing and such like , to such as mean to be so , and think their case good ; oh , God is the God of comfort , To such as I said before , I can speak no comfort , nor the word of God speaks none : they must have another Word , and another Scripture : for this word speaks no comfort to such that are sinful and wretched , and will be so , and justifie themselves to be so . All the judgments in the Scripture are theirs , hell , and damnation and wrath , that is their portion to drink . We can speak no comfort to such , nor the word of God that we unfold : it hath not a drop of comfort for them , God will not be merciful to such as go on in wicked , rotten , scandalous courses , that because hell hath not yet taken them , they may live long , and so make a covenant with hell and death , and blesse themselves . Oh , but thou hast made no covenant with God , nor he hath made none with thee , and hell , and death have made no covenant with thee : though thou hast made one with them , but there are two words go to a covenant : Death and Hell shall seize upon thee notwithstanding thy covenant . Those that will live in sin in despight of the ministery , in spight of afflictions : there is no comfort to such , I speak only to the broken heart , which are fit vessels for comfort : God is the God of comfort to such : What shall we say then to such , as after they have had some evidence of their good estate , that they are Christians , are fallen into sin ? is there any comfort for such ? Yes , doth not St. Paul in 2 Cor. 5. desire such to be reconciled to God ? we are as Ambassadors of Christ desiring you to be reconciled if you have sinned : so God hath comfort for those that have sinned : Christ knew that we should every day run into sins unawares , therefore he teaches us in the Lords prayer to say every day forgive us our debts , our trespasses : there is Balme in Gilead , there is mercie in Israel for such daylie trespasses as we run into . Therefore let none be discouraged , but flie presently to the God of comfort , and Father of mercies . And think not that he is wearie of pardoning as man is : for he is infinite in mercy And though he be the party offended , yet he desires peace with us . But yet notwithstanding , that we shall not love to run into his Bookes , he doth with giving the comfort of the pardon of sin ( when we fall into it ) add such sharpe crosses , as we shall wish we had not given him occasion to correct us so sharpely : we shall buy our comfort dear , we had better not have given him occasion . God forgave the sin of David after he had repented ( though he were a good man before ) but David bought the pleasure of his sin dear ; he wished a thousand times that he had never given occasion to God , to raise good out of his evil , to turn his sin to his comfort : yet God will do this , because God would never have us in a state of despair . For other grievances besides sin , the comforts that we are to apply are more easie , and they are infinite if we could reckon the particular comforts that God comforts his Children withall . It is good to have generall comforts readie for all kind of maladies , and grievances , and this poor wretched life of ours ( in our absence from God ) is subject to . As for instance , that general comfort , the Covenant of grace , that is a spring of comfort , that God is our God , and Father in Christ , what can come from a gracious and good God in covenant with us , but that which is good ? nothing but what is favourably good I mean : For the covenant is everlasting , when God takes once upon him to be our Father in Covenant , he is so for ever : Dum castigas pater , &c. While he corrects he is a father , and when he smiles upon us , he is a father . God in the covenant of Grace takes upon him a relation that ever holds : as he is for ever the Father of Christ , so he is for ever the Father of those that are members of Christ , and whatsover comes from the Father of mercy , whether he correct , or smile , whatsoever he doth is in mercy . Again , in the middest of any grievance , remember the gracious promise of mitigation , 1 Cor. 10. 13. God will not suffer us to be tempted above our strength , but he will give an issue to the temptation : he will give a mitigation , and either he will raise our strength to the temptation , or he will bring the temptation and trial to our strength , he will fit them , and this is a comfort . There is comfort likewise in all troubles whatsoever , of the presence of God , God will be present with us if once we be in Covenant with him : he will be present in all trials to assist us , to strengthen us , to comfort us , to raise our spirits . And if God be present , he will banish all discomforts : for God is light , and where light is , darknesse vanisheth ; Now God being the Father of light , that is , of all comfort : where he is present , he banisheth discomfort in what measure he is pleased to banish it . Therefore David often reasoneth from the presence of God to the defiance of all troubles , Psal. 3. If God be with me , I will not fear ten Thousand that are against me . And in Psal. 23. Though I walk in the valley of the shaddow of death , I will not fear , for thou art with me . And if God be with us , who can be against us ? Rom. 8. And when thou passest through the fire , I will be with thee , &c. I will be with thee , not to keep thee out , but to uphold thee ; As he did the Mariyrs , there was a fire of comfort in them , above that fire that consumed their bodies : and as we see he was with the Three Children ; there was a fourth like the Son of God. So in all tribulations there is another with us , that is , the Spirit of God that comforts us in all , and is present with us in all . The Goldsmith when he puts the wedge into the fire , he stands by till the drosse be consumed : so God is with his Children in the furnace of affliction : he brings them into affliction , he continues with them in affliction , and he brings them at last out of affliction . The presence of God is a main , and a Grand comfort in all tribulation . Besides , in all that befalls us whatsoever , consider the end , all is for a good end : All things work together for the best to them that love God ( saith St. Paul ) Why do we endure Physick ? because we know the Physitian is wise , and he is our friend , and he doth it to carry away burdensome hurtful humours , we shall be better and lighter afterwards ; do we do this in our common course in the things of this life ? Grace will much more certainly teach us to do it , to reason , it is from a father , and it is for my good . Let us look whence it comes , and what it tends to , with the promise of mitigation , and of Gods presence in our troubles ; these are main comforts , if we could think of them , if the Divel did not take them out of our memorie . And for the first ground of comfort that God doth comfort us withall , in all tribulations , it is the promise of finall deliverance , and finall comfort for ever ; if none will raise our souls , that will : when we shall consider that it will not be long . The short afflctions in this world , bring an eternal weight of glory : there will be a finall deliverance . Life it self that is the subject that receives affliction , that is short , our life is but a moment , therefore our afflictions must be short . Life is longer then discomforts , there is but a peece of our life subject to miseries ; and if that be but a vapour , but a moment , and as a point between eternity before , and eternity after , what are the miseries of this life ? certainly they are but for a moment . Therefore the promise of final deliverance , when all teares shall be wiped from our eyes ; this should comfort us if nothing else would . This is the way therefore whereby God usually comforts by suggesting the heads and springs of comfort . And indeed there is a daily method of comforting , whereby we may comfort our selves in all crosses , if we would use that daily method , and order of comfort . As there is a kind of diet to keep the bodie in temper ; so there is a kind of spirituall diet to keep the soul in temper , in a course of comfort , unlesse it be when God takes liberty to cast down , for some special end , as we see in Job . Therefore let us take this course ( for God as he comforteth us , so he comforts us as understanding creatures , he useth our understanding to consider how we should comfort our selves , and after we are once in a state of comfort , if we be not wanting to our selves , there is no great difficultie to keep our comfort ; there are meanes to keep daily comfort : God hath provided them , and he will be present to make good all his comforts . Grant it therefore that we are in the covenant of Grace , that God is our Father in Christ , and we take him to be our God , to be all sufficient , then to keep our selves in a daily temper for comfort , every day keep our souls tender , that we may be capable of comfort , keep the wound open that we may receive balme , that there grow not a deadnesse upon the heart , considering that while we live here , there is alway some sin in us that must be wrought out by some course or other ; let us trie and search our souls , what ill is in the wound , let us keep it open and tender , that there may be a fitnesse for mercy to receive the balme of comfort , which will not be , if we slubber over . Certainly it is an excellent course every day to search our hearts and wayes , and presently to apply the balme of comfort , the promise of pardon ; take the present , when we have searched the wound , to get pardon and forgivenesse daily , as we sin daily , Christ bids us ask it daily . This will make us fit for comfort by discerning the estate of our souls , and the remainders of corruption . That which sharpens appetite and makes the balme of God to be sweet indeed , is the sence of , and the keeping open of our wound : a daily search into our wants , and weaknesses ; a daily fresh sight of the body of sin in us : and experience how it is fruitful in ill thoughts , and desires and actions , this will drive us to a necessity of daily comfort . And certainly a fresh sight of our corruptions , it is never without some fresh comfort . We see St. Paul Rom. 7. he sets himself to this work , to complain of his indisposition by reason of sin in him ; and how doth he end that sight and search into his own estate ? he ends in a triumphing manner , Thanks be to God through Jesus Christ our Lord : There is no condemnation to them that are in Christ Jesus . After he had complained , Oh miserable man that I am who shall deliver me from this bodie of death . There can be no danger in a deep search into our waies and hearts , if this be laid as a ground before , that there is more supplie , and heavenly comfort in God and the promises of God , then there can be ill in our souls , then the more ill we find in our selves , the more we are disposed to fetch grounds of comfort from God. And together with this searching of our souls and asking daily pardon , let us for the time to come renew our covenant with God , that we may have the comfort of a good conscience to get pardon for our sins past , and renew our resolutions for the time to come . And withall that we may use an orderly course of comfort : let us every day feed on Christ , the food of life , let us every day feed upon something in Christ ; consider the death of Christ , the satisfaction he hath made by his death ; his intercession in Heaven ; his blood runs afresh that we may every day feed on it . We may run every day into new offences against the law , to new neglect of duty , into new crosses ; let us feed upon Christ , he came into the World to save sinners , to make us happie with peace of conscience here , and with Glorie afterward . Let us feed on Christ daily ; as the bodie is fed with cordialls ; so this feeds and comforts and strengthens the soul. This is to live by faith , to lead our lives by faith , to feed on Christ every day . And likewise , if we will keep our souls in a perpetual temper of comfort , let us every day meditate of some prerogatives of Christians , that may raise our souls : Let us single out some or other . As for example , that excellent prerogative to be the Sons of God : What love ? saith the Apostle , that we of Rebels and Traitors , in Christ should be made the sons of God ? That of slaves , we should be made Servants , of servants sons , of sons heires , and of heires , fellow-heires with Christ , what prerogative is this , that God should give his Son , to mak us that were Rebels sons , heires and fellow heires with Christ ? And to consider what follows upon this liberty , that we have from the curse of the Law , to goe to God boldly , to go to the throne of Grace through Christ our elder brother by prayer , to think of eternall life as our inheritance , to think of God above as our Father , Let us think of our prerogatives of Religion , adoption and justification , &c. Upon necessity we are driven to it , if we consider the grievances of this world , together with our corruptions : our corruptions , and afflictions , and temptations , and desertions , one thing or other will drive us to go out of our selves for comfort , to feed on the benefits by Christ. And consider what he hath done , it is for us : the execution of his office , and all for us , what he is , what he did , what he suffered , what procured , all is for us . The soul delighting it self in these prerogatives , it will keep the soul in a perpetuall estate of comfort . Therefore the Scripture sets forth Christ by all terms that may be comfortable , he is the door to let us in , He is the way , the truth and the life , the water and the bread , &c. In sinne , he is our righteousness , in death he is our life , in our ignorance he is our way , in spirituall hunger and thirst , he is the bread and water of life , he is all in all : And if we cannot think of some prerogative of Christianity , then think of some promise , ( as I said before ) think of the Covenant of Grace , there is a spring of comfort in that , that God in Christ is our God to death , and for ever , and that promise I speak of , that All things shall work for the best . Let us every day think of these things , and suggest them to our owne souls , that our souls may be affected with them , and digest them , that our souls and they may be one , ( as it were . ) And every day stirre up our hearts to be thankfull , a thankfull heart can never want comfort , for it cannot be done without some comfort and chearefulness , and when God receives any praise and glory , he answers it with comfort ; a thankfull heart is alway comfortable . And let us stirre up our hearts to be fruitfull in the holy actions , the reward of a fruitfull life is a comfortable life , besides Heaven , God alway in this life gives a present reward to any good action , it is rewarded with peace of conscience . Besides , it is a good foundation against the evil day , every good action , as the Apostle sayth to Timothie , it layes up a good foundation . The more good we do , the more we are assured , that our faith is not hypocritical , but sound , and good , and will hold out in the time of tryall . It will be a good foundation , that we have had evidence before that we have a sound and fruitful faith . What do wicked men , carelesse , sinful creatures , that go on in a course of prophanenesse , and blasphemie & c ? they lay a ground of despaire , a ground of discomfort to be swallowed up in the evil day : then conscience will be awaked at the last , and Satan will be ready to joyn with conscience , and conscience will seal all the accusations that Satan layes against them , and where is the poor soul then ? As it is with them , so , on the contrary the Christian soul that doth good , besides the present comfort of a good conscience , it layes a good foundation against the time to come : for in the worst times , it can reason with it self , my faith is not fruitlesse , I am not an hypocrite ; though the fruits of it be weak , and mixed with corruptions , yet there is truth in them ; this will comfort us when nothing else will. Therefore let us every day be setting our selves in some good way ; for comfort is in comfortable courses , and not in ill courses : in Gods waies we shall have Gods comforts . In those waies let us exercise the spiritual strength we have : let us pray to God and performe the exercise of Religion with strength , shew some zeal in it : let us shew some zeal against sin , if occasion be , if it be in Gods work , in Gods way . Let a man set himself upon a good worke , especially when it is in opposition ; for the honour of God , and the peace of his conscience , presently there is comfort upon it . And that we may not be discouraged with the imperfection of our performances , one way of daily comfort is to consider the condition of the covenant of Grace between God and us . In the covenant of Grace our performances if they be sincere they are accepted , and it is the perfection of the Gospel , sincerity . Sincerity will look God in the face with comfort , because he is with the upright ; so much truth in all our dealings , so much comfort . And with sincerity labour for growth , to grow better and better . God in the Gospel meanes to bring us to perfection in heaven by little and little . In the law there was present perfection required ; but in the Gospel , God requires that we should come to perfection by little and little , as Christ by little and little satisfyed for our sins , and not all at once . In the condition of the covenant of Grace , we must live and grow by grace by little and little , and not all at once . The condition of the covenant of grace is not to him that hath strength of grace in perfection ; but if we believe and labour to walke with God , if there be truth of Grace , truth goes for perfection in the covenant of Grace . We should labour for sound knowledge of the covenant of Grace , that now we are freed from the rigor as well as from the curse of the law , that though we have imperfections , yet God will be our father , and in this condition of imperfection he will be a pardoning father , and lookes on our obedience though it be feeble and weak , and imperfect : ( yet being the obedience of children in the covenant of grace ) and he accepts of what is his owne , and pardons what is ours . And every day labour to preserve the comforts of the spirit that we have , not to grieve the spirit , for comfort comes with the spirit of God , as heat accompanies the fire . As wheresoever fire is , there is heat : so wheresoever the spirit of God is , there is comfort : because the spirit of God is God , and God is with comfort , wheresoever comfort is , God is , and wheresoever God is , there is comfort . If we would have comfort continually every day , let us carefully watch that we give way to the spirit of God , by good actions , and meditations , and exercises . And by no meanes grieve the spirit , or resist the spirit , for then we resist comfort . If we speake any thing that is ill , we lose our comfort for that time , conscience will check us , we have grieved the spirit . If we heare any thing with applause , and are not touched with it , we lose our comfort , conscience will tell us we are dead-hearted , and not affected as we should be : there is a great deal of flesh and corruption that is affected with such rotten discourse . And so if we venture upon occasions we shall grieve the spirit , either if we speak somewhat to satisfie others that are nought , or if we hear somewhat that is ill from others . Want of wisdome in this kind , doth make us go without comfort many times : want of wisdom to single out our companie , or else if we be with such , to do that , that may please them , and grieve the spirit , and hinder our own comfort . These and such like directions if we would observe , we might walk in a course of comfort : the God of comfort hath prescribed this in the book of comfort . These are the courses for Gods children , to walk in a comfortable way till they come to heaven . More especially , if we would at any time take a more full measure of comfort , then take the book of God into your hand , those are comforts , that refresh the soul : single out some speciall portion of scripture , and there you shall have a world of comfort . As for example ; let a man single out the epistle to the Romans , if a man be in any grievance whatsoever , what a world of comfort is there fitting for every maladie ? there is a method how to come to comfort . There St. Paul in the beginning , first strips all men of confidence of any thing in themselves , and tells them that no man can be saved by works , Jewes nor Gentiles , but all by the righteousnesse of God in Christ : All are deprived of the Glorie of God , Jewes , and Gentiles , every bodie : And when we are brought to Christ , he tells us ( in the later end of the third Chapter ) that by Christ we have the forgivenesse of all our former sins whatsoever , he is the propitiation for our sins . In the 4. Chapter he comforts us by the example of Abraham , and David , that they were justified without works by faith , not by works of their own , but by laying hold of the promises of comfort and salvation meerly by Christ : and all that saith St. Paul is written for us . But in the first Chapter especially , because all the miseries of this life come from the first Adam , because we are Children of the first Adam , death and miserie comes from that : he opposeth the comfort in the second Adam , and he shewes that there is more comfort by the second Adam , then there is discomfort by the first . Righteousnesse in the second Adam reigns to life everlasting , and Glorie . Sin , and miserie came by the first , but there is the pardon of all sin , by the second Adam , he doth excellently oppose them in the latter end of that Chapter . In the begining of the fifth Chapter he shewes there the method , and descent of joy , Being justified by faith ( in Christ , we have peace with God : Considering that by the righteousnesse of Christ we are freed from sin . We have peace with God through Jesus Christ our Lord. And we have boldnesse to the Throne of Grace , and we rejoyce in tribulation , knowing that tribulation brings forth patience , and patience experience , and experience hope . He sets himself there of purpose to comfort in all tribulation , and he saith in these things we rejoyce , We rejoyce in tribulation . I , but for our sins after our conversion , after we are in the state of Grace , what comfort is there for them ? there is excellent comfort in the fifth of the Romans . If when we were enemies he gave his son for us : if he saved us by the death of Christ when we were enemies ; much more Christ being alive , and in heaven , he will keep it for us , and keep us to salvation now when we are friends , seeing he died for us when we were enemies . I , but the remainders of corruption in this world trouble us , that troubles our comfort , the combate between the flesh , and the spirit ; would you see comfort for that ? you shall see it in Romans 7. Oh , miserable man , who shall deliver me from this body of death ? Thanks be to God through Jesus Christ our Lord. So he shewes there what way to have comfort in the combate between the flesh , and the Spirit , to search into our corruptions , to lay them open to God by confession . And then in the beginning of the eight Chapter saith he , there is no condemnation to them that are in Christ Jesus : though there be sin , yet there is no condemnation , though there be this conflict between the flesh and the spirit : so he comforts them . And for the afflictions that follow our corruptions in this life , there is a treasure of comfort against them in that Chapter : for doth he not say , if we suffer with him , we shall reign with him ? And the same spirit helps our infirmities and teacheth us how to pray ? We can never be uncomfortable if we can pray , but there is a promise of the spirit that stirs up sighs , and groanes that cannot be expressed , and a Christian hath alway a spirit of prayer , at the least of sighs and groanes , and God hears the sighs of his own spirit . And what a grand comfort is that , that I named before vers . 28. All things work for the best to them that love God ? And if God be with us who can be against us ? And he sends us to Christ , if Christ be dead , or rather risen again , who shall lay any thing to our charge ? Christ is ascended to heaven , and makes intercession at the right hand of God. Though Satan lay our sins to our charge , Christ makes intercession in heaven at the right hand of God , he makes continuall intercession for our continuall breaches with God , who shall lay any thing to our charge ? I , but all that power of hell and sin , and all labour to separate us from God , to breed division between God and us . In the later end of that Chapter he bids defiance to all , what shall separate us from the love of God in Christ ? it shall separate his love from Christ first , Gods love is found in Christ , he shall cease to love Christ if he cease to love us . I , but we may afterward fall into an uncomfortable case . For that he saith neither things present , nor things to come , shall be able to separate us . What an excellent spring of comfort is there in that reasoning vers . 32. If God spared not his own son , but gave him to death for us all , how shall he not with him give us all things e●…lse ? How many streames may be drawn from that spring ? if God spared not his own son , but gave him to death for us all , how shall he not with him give us all things else in this world necessar , grace , provision , & protection , till he have brought us to heaven ? If he have given Christ , he will give all ; whatsoever is written , is written for our comfort . I mean this epistle , because I would name one instance for all . All is written for our comfort , as he saith after in the same Epistle . The written word , or the word unfolded ; the end of preaching , is especially to comfort . The Chirurgeon opens a wound , and the Physitian gives a purge , but all is to restore at the last , all that the Chirurgeon aimes at , is to close up the wound at the last ; so all our aime is to comfort . We must cast you down , and shew you your miserie that you are in , and shew you , that if you continue in that course , hell , and damnation belongs to you ; but this is to make you despaire in your selves , and to flie to the God of comfort ; the law is for the Gospel , all serve to bring the soul to comfort . Therefore go to the word of God , any portion ; the Psalmes or any special part of the scripture , and that by the spirit of God will be a meanes to raise the soul , the spirit in the word joyning with the spirit in us will make a sweet close together , and comfort us in all tribulation . And have recourse daily to common principles : all the principles of religion serve for comfort , especially the Articles of the Creed . I believe in God the father Almightie . What a spring of comfort is in that ? what can befall from a father but it shall turn to good , and by a father Almightie , though he be never so strongly opposed , yet he will turn it to good , he is a father Almightie , and the Articles of Christ ( every article hath ground of daily comfort ) of his abasement in Christ , I see my self , he is my surety , the second Adam , I see my sins crucified with him . This is the way to reape comfort when the conscience is disquieted ; when I look upon my sins , not in my own conscience , but take it out there , and see it in Christ dying , and crucified , in the Articles of abasement to see our sin , and miserie , all in Christ. For he stood there as surety , as a publick person for all . What a comfort is this ? When I see how Christ was abased , I see my own comfort , for he was my surety : if my sins being laid on him , who was my surety , could not condemne him , or keep him in the grave , but overcame sin that was laid to his charge , surely I shall overcome my corruptions , nothing that I have shall overcome mee , because it could not overcome Christ my surety , his victorie is mine . And so , if the soul be in any desolation , and discomfort , all the articles of his Glorification and exaltation , his rising again acquits the soul : therefore my sins are satisfied for , because my surety is out of prison . And his ascending into heaven shewes my triumph ; he lead captivity captive : and the enemies that are left are for the tryal of my faith , and not to conquer me ; for Christ hath Lead captivity captive , and is ascended into heaven , he led all in triumph , and sits at the right hand of God to rule his Church to the end of the World : he sits for me to overcome my enemies , as St. Paul saith excellently Rom. 8. who shall lay any thing to the charge of Gods people ? it is Christ that died , or rather that is risen again , who fits at the right hand of God. And if we be troubled for the loss of a particular friend , there is comfort in that article of the communion of Saints . There are those that have more grace , and that is for me . If my own prayers be weak , I believe the communion of Saints , and have the benefit of their prayers : every one that saith Our Father brings me in , if I be in the Covenant of grace , and of the Communion of Saints . If I have weaknesses in my self , I believe in the holy Ghost the comforter of Gods elect and my comforter . If I fear death , I believe the resurrection of the body . If I fear the day of judgment , I believe that Christ shall be my judge : he shall come to judge the quick , and the dead . In all the miseries of this life , considering that they are but short , I believe the life everlasting . So that indeed if we would dig to our selves springs of comfort , let us go to the Articles of our Faith , and see how there are streams of comfort from every one answerable to all our particular exigences , and necessities whatsoever . And to close up this point , remember whatsoever means we use , what prerogative soever we think of , whatsoever we do , remember we go to the God of comfort , and desire him to blesse his Word in the ministery , and desire him to work in the Communion of Saints , with his Spirit to warm our hearts : alway remember to carry him along in all , that we may have comfort from the God of Comfort , who comforteth in all tribulations . Next words are , That we may be able to comfort them which are in any trouble . These words shew the end why God doth comfort us in all tribulation . One main end is , that we should be comforted in our selves , that is the first . And then ▪ that we being comforted our selves , from that ability should be able to derive comfort to others : we are comforted in all tribulations , that we should be able to comfort them that are in any tribulation . It is not St. Pauls case only , and great men in Religion , Ministers and the like ; it is not their lot and portion alone to be persecuted and troubled , but We are all in this life subject to disquiets and discomforts . Every one , whosoever will live Godly in Christ Jesus must suffer persecution . Therefore the Apostle saith not onely our tribulation : but that we may be able to comfort them that are in any trouble . Trouble is the portion of all Gods Children one with another : I do but touch that by the way . But that which I shall more stand upon , it is the end , one main end why God comforteth , ( especially Ministers , it is that they should be able to comfort others with the comforts that God hath comforted them withall : That we may be able &c. Now you must conceive that this ability , it is not ability alone without will and practise , as if he meant , God hath given me comfort , that I might be able to comfort others if I will , that is not Gods end only , that we may be able , but that we may exercise our ability , that it may be ability in exercise . As God doth not give a rich man riches to that end that he may be able to relieve others if he will : No , but if thou be a Child of God , he gives thee ability and will too , he gives an inward strength . So the meaning here is , not that we may be able to comfort others if we will , but that we may be both able , and willing to comfort others . And to comfort others not only by our example , that because we have been comforted of God , so they shall be comforted ; it is good , but it is not the full extent of the Apostles meaning , for then the dead examples should comfort as well as the living . And indeed that is one way of comfort to consider the examples of former times : but the Apostles meaning is , that I should comfort them not only by my example of Gods dealing with me , that they should look for the like comfort , that is but one degree . His meaning is further therefore , that we should be able to comfort them by Sympathizing with them : as indeed it is a sweet comfort to those that are in distresse when others compassionate their estate . And not only so , by our example and sympathy with them , but likewise that we may be able to comfort them by the inward support , and strength , and light that we have found by the Spirit of God in our selves ; that is that that will enable us to comfort others , from that very support , and inward strength that we have found from God , by those graces , and that particuliar strength and comfort that we have had . When there is a sweet expressing of our inward comfort to them shewing something in our comfort that may raise them up in the like troubles that we were in , then the comfort will not be a dead comfort , when it comes from a man experienced . Personated comfort , when a man takes upon him to comfort , that only speaks comfort , but feels not what he speaks , there is little life in it , we are comforted that we may comfort others , with feeling , having been comforted our selves before , with feeling and comfortable apprehensions in our selves . The point considerable in the first place ( to make way to the rest ) is this , that Gods Children they have all of them interest in diuine comforts . St. Paul was comforted , that he might comfort others : Divine comforts belong to all , they are the portion of all Gods people : the meanest have interest as well the greatest . There is the same spiritual Physick for the poorest subject , and the greatest Monarch : there is the same spiritual comfort for the meanest , and for the greatest Christian in the World : St. Paul hath the same comfort as St. Pauls children in the Faith. VVhat is the reason that they are communicable thus to all ; that they lie open to all . God is the God and Father of all light and comfort , Christ is the Saviour of all : all the priviledges of Religion belong to all equally , all are Sons , and Heirs , and all are alike Redeemed , the Brother of low degree , and the Brother of h●…gh degree : they may differ in the references , and relations of this life : but in Christ all are alike . Besides , it is the nature of spiritual priviledges and blessings , they are communicable to all alike without impairing , the more one hath the lesse another hath not , all have an equal share , every one hath interest intire , every one hath all without losse or hinderance to others . As for instance , the Sun , every particular man hath all the good the Sun can do , as well as all the World hath , it is peculiarly and intirely every mans own , every man in solidu●…m hath the use of it , the Sun is not one mans more then another . As a publick fountain or Conduit , every man hath as much right in it as another . So in Religion , the graces and priviledges , and favours , they lie open as the prerogatives and priviledges of all Gods children : and that is the excellency of them . In the things of this life it is not so , they are not common to all alike , there is a losse in the division , the more one hath , the lesse another hath : and that is the reason why the things of this life breed a disposition of pride , and envy : one envies another because , he wants that that another hath ; and one despiseth another , because he hath more then another hath : but in the comforts of Gods Spirit , and the prerogatives that are the ground of those comforts , all have interest alike . Only the difference is in the vessels they bring , if one man bring a large vessel , a large faith , he caries more , and another that brings a less faith caries lesse , but it lies open to all alike : As St. Cyprian saith , we carry as much from God as we bring vessels : but all have Interest alike in divine comforts . Therefore among Christians there is little envy , because in the best things ( which they value best ) all may have alike , and that which one desires , another may have as much as he , he knowes he hath never the lesse . The point is comfortable to all , even to the meanest , and to them especially , that howsoever there be a difference between others and them in outward things that cease in death ( for all differences shall cease ere long between us and others ) yet the best things are common . In this life those things that are necessary , they are common ; as the Light , and the Elements , Fire , and Water &c. and those are necessarie that are not common : but especially in spiritual things , the best things are common . Let no man be discomforted , if he be Gods Child , comfort belongs to him as well as to the greatest Apostle . The chiefest comforts belong to him as well as to the chiefest Christian. Therefore let us envy none , nor despise none in this respect . In the next place we may observe here hence , that Though these comforts be common , yet God derives these comforts commonly by the means of men . This is Gods order in deriving these comforts to the soul , he comforts one , that another may be comforted ; Not that the comforts themselves that joyn with our spirits come from men , but that together with the speech , and presence of men , whom we love and respect , and in whom we discern the appearance of the Spirit of God to dwell , together with the speech of persons in whom the spirit is strong and powerful , the Spirit of God joyns , and the Spirit raiseth the soul with comfort : so the Spirit comforteth , by comforting others that they may comfort us . This is not only true of Ministers , but it is true of Christians , as Christians : for St. Paul must be considered , in something as an Apostle , in something as a Christian , in something as a Minister of Christ. As an Apostle , he had the care of all the Churches , &c. As a Christian he comforted and exhorted others : one Christian ought to comfort another ; therefore he would have done it as a Christian , if he had not been an Apostle . And in something he is to be considered as a Minister of Christ , as a Teacher and Ambassador of Christ , a teacher of the Gospel . He was somewhat as an Apostle , somewhat as a Minister , somewhat as a Christian. Therefore it concerns us all to consider how to comfort one another as Christians . We are all members of the same body whereof Christ is the Head ; therefore whatsoever comfort we feel , we ought to communicate . The Celestial bodies will teach us this , whatsoever light or influence the Moon , and the Stars receive , they bestow it on these inferiour bodies , they have their light from the Sun , and they reflect it again upon the creatures below . In the Fabrick of mans body , those official parts , ( as we call them ) those parts and members of the body , the Heart and the Liver , which are both members and official parts , that do office and service to others parts , they convey and derive the spirits , and the blood to all other parts : they receive strength , partly for themselves first , and then to convey it to other members The Liver is fed it self with some part of the blood , and it conveyes the rest to the veins , and so to the whole bodie . The heart is nourished it self of the purest nourishment , the spirits are increased , and those spirits are spread through the Arteries . The stomach feeds it self with the meat it digests , and with the strength it hath ( being an official part ) it serves other parts and strengtheneth other parts : and if there be a decay in it , there is a decay in all the parts of the body . So a Christian ought to strengthen himself , and then strengthen others : no man is for himself alone . And although whatsoever the means be , the comfort comes from God , yet he will have comfort to be conveyed to us by men , this way . Partly , to try our obedience , whether we will respect his Ordinance : he will have us go to men like our selves . Now if we will have comfort , we must look to his Ordinance , we must have it of others , and not altogether from our selves . And that is the reason why many go all their life time , with heavy drooping spirits ; out of pride and neglect , they scorn to seek it of others , they smother their grief , and bleed inwardly ; because they will not lay open the state of their souls to others . Although God be the God of comfort , he hath ordained this order , that he will comfort us by them that he hath appointed to comfort us ; he comforteth others that they may comfort us . Though God be the God of comfort , yet he conveyes it ( for the most part ) by the means of others . I say for the most part ; for he ties not himself to means , though he tie us to means , when we have means . Occasion may be when a man is shut from all earthly comforts , as in contagious diseases , and restraint &c. A man may be shut from all entercourse of Worldly comforts : but even then , a Christian is never in such an estate but he hath one comfort or other ; then God comforts immediately , and then he comforts more sweetly and strongly : then the soul cleaves to him close , and saith , now thou must comfort or none , now the honour is all thine . Now the nearer the the soul is to the fountain of comfort , the more it is comforted , but the soul is never so near to God as in extremitie of affliction : when all means fail , then the soul goes to the fountain of comfort , and gives all the glory to him . But I say , when there is means , God hath appointed to derive his comfort by means ; when we may have the benefit , of the Communion of Saints , of the word &c. God will not comfort us immediatly in the neglect of the means : he comforteth us , that we might comfort others . And as he doth it to try our obedience ; So partly , to knit us in love one to another : For is not this a great bond to knit us one to another , when we consider that our good is hid in another ? the good that is derived to us , it is hid in others . And this makes us to esteem highly of others : how sweet are the looks , and sight of a friend ? and more sweet the words of a friend ; especially of an experienced friend , that hath been in the Furnace himself . Thus God to knit us one to another in love●… , hath ordained that the comfort that he conveyes , it should be conveyed by the means of others . Other reasons there may be given , but these are sufficient . If this be so , then we ought from hence to learn , that whatsoever we have we are debtors of it to others , whatsoever comfort we have , whether it be outward , or inward comfort . And even as God hath disposed and dispensed his benefits & graces to us , so let us be good stewards of it , we shall give account of it ere long . Let every man reason with himself , why have I this comfort that another wants ? I am Gods Steward , God hath not given it me to lay up , but to lay out . To speak a little of outward comforts . It is cursed Athiesme in many rich Persons , that think they are to live here only to scrape an estate for them and their children ; when in the mean time their Neighbour want , and Gods Children want ( that are as dear to God as themselves ) and perish for want of comfort . If they were not Athiests in this point , they would think ; I am a steward , and what comfort shall I have of scraping much ? that will but increase my account . Such a Steward were mad that would desire a great account : the more my account is , the more I have to answer for , and the more shall be my punishment if I quit not all well . Now men out of Athiesme , that they do not believe a day of Judgment , a time of account , they ingrosse comforts to them and theirs , as if there were not a Church , as if there were not an afflicted body of Christ : they think not that they are Stewards . Whereas the time will come , when they shall have more comfort of that that they have bestowed , then of that that they shall leave behind them to their children . That which is wisely dispensed for the comfort of Gods people , it will comfort us , when all that we shall leave behind will not , nay perhaps , it will trouble us , the ill getting of it . And so whatsoever inward comforts we have , it is for the comfort of others , we are debtors of it ; whatsoever ability we have , as occasion is of●…ered , if there be a necessity in those that are of the same body with our selves , we ought to regard them in pitty and compassion . If we should see a poor creature cast himself into a whirlpoole , or plunge himself into some desperate pit , were we not accessorie to his death , if we should not help him , if we would not pull one out of the fire ? Oh yes ; and is not the soul in as great danger ? and is not mercy to the soul the greatest mercy ? shall we see others ready to be swallowed up in the pit of despair , with heaviness of spirit , shall we see them dejected , and not take it to heart ? but either we are unable to Minister a word of comfort to them , or else unwilling : as if we were of Cains disposition , that we would look to our selves only : we are none of their keepers . It is a miserable thing to professe our selves to be members of that body whereof Christ is the Head , to professe the communion of Saints , and yet to be so dead hearted in these particular Exigences and occasions . It lies upon us as a duty , if God convey comfort to us from others : and his end in comforting us any way , of putting any comfort in our hands outward or inward , it is to comfort others , if we do it not , we are liable to sin , to the breach of Gods command , and we frustrate Gods end . But if this lie upon us as a duty to comfort others , then it concerns us to know how to be able to do it . That we may be able to comfort others , let us be ready to take notice of the grievance of others : as Moses went to see the afflictions of his brethren , and when he saw it , laid it to heart . It is a good way to go to the house of mourning , and not to balk and decline our Christian brethren in adversity . God knowes our souls in adversitie , so should we do the souls of others , if they be knit to us in any bond of kindred , or Nature , or Neighbourhood , or the like , that bond should provoke us ; for bonds are as the veins and Arteries to derive comfort . All bonds are to derive good , whether bonds of Neighbourhood , or acquaintance &c. A man should think with himself , I have this bond to do my Neighbour good . It is Gods providence that I should be acquainted with him , and do that to him that I cannot do to a stranger . Let us consider all Bonds , and let this work upon us : let us consider their grievance is a bond to tie us . And withall let us labour to put upon us the bowels of a father and mother , tender bowels , as God puts upon him bowels of compassion towards us . So St. Paul being an excellent comforter of others , in 1 Thess. 2. he shewes there how he carried himself as a Father , or Mother , or Nurse to them . Those that will comfort others they must put upon them the affections of tender creatures as may be ; they must be patient , they must be tenderly affected , they must have love , they must have the graces of communion . What be the graces of communion ? The graces of Christian communion to fit us in the communion of Saints to do good , they are a loving , meek , patient spirit : Love makes patient ; as we see Mothers and Nurses , what can they not endure of their c●…ildren , because they love them . And they must be likewise wise , and furnished , they that will comfort others must get wisedom and ability●… They must get Humility , they must abase themselves that they may be comfortable to others , and not stand upon terms : these be the graces of communion that fit us for the communion of Saints . What is the reason that many are so untoward to this duty , and have no heart to it , that they cannot indeed do it ? The reason is , they consider not their Bonds . they do not Consider the poor and needy Psal. 41. they have not the graces of communion , they want loving spirits they want ability , they are empty , they are not furnished , they have not knowledge laid up in store , they want humble spirits : the want of these graces makes us so barren in this practise of the communion of Saints . Therefore we should bewaile our own barrennesse when we should do such duties , and cannot . And beg of God the spirit of love and wisedom , that we may do things wisely , that we may speak that which is fit , a word in season is as apples of Gold with Pictures of Silver . And let us beg a humble spirit that we may be abased to comfort others . As Christ in love to us he abased himself , he became man , and when he was man , he became a servant , he abased himself to wash his Disciples feet , talk with a silly woman and such base offices : and if the Spirit of Christ be in us , it will abase us to offices of love , to support one another , to bear one anothers burthens , Again , if we would comfort others as we should , let us labour to get experience of comfort in our selves ; God comforteth us that we might be able to comfort others . He will easily kindle others that is all on fire himself ; and that is comforted himself , he can easily comfort others with that comfort he feels himself , those that have experience can do it best . As we see in Physitians , if there be two Physitians , whereof the one hath been sick of the disease that he is to cure in another : the other parhaps is more excellent then he otherwise , but he hath never been sick of it : the patient will sooner trust himself with the experienced Physitian , then with the other : for undoubtedly he is better seen in that , then the other , though perhaps the other may be a greater booked Physitian then he . As it is with the Physitians of the body , so it is with the Physitian of the soul : the experienced Physitian is the best . What is the reason that old men , and wise men , are the mercifullest of all ? because they have had experience of many crosses and miseries : a wise man knows what crosses are , he understands them best . The way then to comfort others is to get experience of divine comforts our selves . And that we may get experience of Gods comforts , let us mark what was said before of the rules of comfort , and work upon our own hearts whatsoever may be comfortable to others . That we may not be empty Truncks to speak words without feeling . He that is well may speak very good things to a sick man , but the sick man sees that he speaks without pitty and compassion : those that have been sick of the same disease when they come to comfort , they do it with a great deal of meeknesse and mildnesse . Those that are fit to comfort others must be spiritual themselves first : As the Apostle saith Gal. 6. 1. saith the wise , and holy Apostle , if any man be overtaken ( as alas we are all overtaken with some corruption or other ) ye that are spiritual restore such a one , set him in joynt , as the word is with the spirit of meeknesse , knowing that thou thy self maist ●…e tempted The Spirit of God is a Spirit of comfort , the more we have of the Spirit , the fitter we are to comfort others . We see many men will speak very good things , but they do but personate sorrow , and personate comfort , it comes from them without feeling : as he saith , if thou didst believe these things that thou speakest , wouldest thou ever say them so ? He that speakes good things without experience , he speaks as if he did never believe them . Those that speak things with experience that have wrought them upon their hearts and spirits , there is such a demonstration in the manner of their speaking , of a spirit of love and meeknesse , and compassion , that it prevailes marvailously : It is so true , that our Saviour Christ himself , that he might have the more tender bowels of compassion towards us , he made it one end of his Incarnation , as it is pressed again , and again in Heb. 2. and Heb. 4. the Apostle dwels upon it , It became him to be man , to take upon him our infirmities , that he might be a merciful Redeemer , a merciful high Priest. It was one end of his Incarnation , that he might not only save us , but that he might be a merciful Redeemer , that he might have experience of our infirmities : of persecution , he was persecuted himself , of want , he wanted himself , of temptation , he was tempted himself , of wrath , he felt it himself , my God , my God , why hast thou forsaken me ? Here is the comfort of a Christian soul that Christ hath begun to him in all : therefore it became him to be mam , not only to Redeem us , but to be a merciful high priest , a comfortable high Priest. The way then you see how to comfort others is , to get our own hearts sensible of spiritual comfort . Two Irons , if they be both hot do close together presently , but unlesse both be hot , they do not joyn together handsomly : so that that makes us joyn together strongly is , if two spirits meet and both be warm ; if one godly men comfort another godly man , if one holy man labour to breed an impression of heat in another ; there is a knitting of both spirits , they joyn strongly together . Therefore we ought to labour to get experience , that we may comfort others ; seeing none can comfort so well as experimental Christians . Why is experience such an enabling to spiritual comfort ? I answer , because it brings the comfort home to our own soules . The Divell knowes comfort well enough , but he feeles none . Experience helps faith , it helps all other knowledge . Our Saviour Christ is said to learn by experience , for he learned obedience in that he suffered . Experience is such a meanes of the increasing of knowledge , as that it bettered the knowledge of Christ , that had all knowledge in him : he had knowledge by looking upon God , being the Wisedom of God , yet he learned somewhat by the experience , he bettered himself by experience : he knew what to bear the cross was by experience ; he knew what infirmities were , by experience ; he knew what he could suffer by experience : so it added to his knowledge as man. And so the Angels themselves are continual students in the mysteries of the Gospel , they get experimental knowledge , to the knowledge that they have inbred , & that knowledge that they have by the presence of God , to that they add experimental knowledge . So then , if it bettered the knowledge of our blessed Saviour and increased it , it was a new way increased by experience , and it adds to the knowledge of the Angels , much more to ours . Then again , it gains a great confidence in the speaker , for what we speak with experience , we speak with a great deal of boldnesse . Again , experimental comforts , those that we have felt our selves , and have felt likewise the grievance , we speak them with such expressions , as no other can do ( in the apprehension of the partie whom we comfort ) so well as an experienced person : for he goes about the works tenderly , and gently , and lovingly , because he hath been in the same himself . And that is the reason that the Apostle St. Paul in the place I named before Gal. 6. 1. presseth this duty upon spiritual men , especially because themselves have been tempted , and may be tempted ; those that have been tempted , and think they may be afterward , this doth wondrously fit them for this work of comforting others . But to add a little in this point , to shew how to comfort others by our own experience and skill , I spake before of an Art of comforting our selves : there is a skill likewise in comforting others . Even as we comfor our selves , in that method we must comfort others . When we comfort our selves : we must first consider our need of comfort , search our wounds , our maladies , have them fresh in our sight , that so we may be forced to seek for comfort , and as we ought to do this daily , so when we are to comfort others , we ought not onely to comfort them , but to search them as much as we can what sin is in them , and what miserie is upon them , and acquaint them with their own estate , that they are in as far as we can discerne : we may judge of them partly by our selves . For we must not prostitute comforts to persons that are indisposed till we see them fitted . God doth comfort , but it is the abject : Christ heales , but is the wounded spirit : he came to seek , but it is to those that are lost : he came to ease , but it is those that are heavy laden . Therefore that we may comfort them to purpose , we ought to shew , and discover to them what estate they are in , that we may force them to comfort , if they be not enemies to comfort and to their own souls . He is an unwise Physitian , that administers cordials before he gives preparatives to carry away the noysome humours , they will do little good , we ought therefore to prepare them this way , if we intend to do them good . And then when we see what need they stand in , bring them to Christ , and the Covenant of Grace , that is the best way to comfort them , to bring them to see that God is their father , when we discern some signs of grace in them . For this is the maine stop in all comfort , that there is none but they shall find by experience they are ready to say , you teach wondrous comforts , that there is an inheritance in heaven , that God hath provided ; and on earth , there is an issue of all for good , and there is a presence of God in troubles : this is true : but how shall I know this belongs to me ? This is the cavil of flesh and blood , that turnes the back to the most heavenly comforts that are . The main and principal thing therefore in dealing with others ( and with our own hearts ) is to let them see that there are some signs and evidencies that they are in the covenant of grace , that they belong to God. Unlesse we see that , all the comfort we can give them is to tell them that they are not yet sunk into hell , and that they have space to repent . But as long as men live in sinful courses , that they are not in the state of Grace , we can tell them no comfort , except they will devise a new Scripture , a new Bible , if they do so they may have comfort : but this word of God , and God herein speaks no comfort to persons that live in sin and will do so , we should labour therefore to discern some evidence that they are in the state of Grace . And ofttimes , those are indeed most intitled to comfort , that think it furthest from them : therefore we should acquaint them with the conditions of the covenant of grace , that God looks to truth : therefore if we discern any true , broken humble spirit , a hungring and , a thirsting after righteousnesse , and a desire of comfort , Blessed are those that hunger and thirst , it belongs to them , we may comfort them . If we see spiritual poverty that they see their wants , and would be supplied , blessed are the poore in spirit ▪ be of good comfort . Christ calls such . If they see and feel the burden of their sins we may comfort them , Christ calls them , Come unto me yee that are weary and heavy laden . If we descern spiritual and heavenly desires to grow in grace and overcome their corruptions , if we discover and descern this in their practise and obedience . God will fulfil the desires of them that fear him . And he accepts the will for the deed . There is a desire of happinesse in nature , that comforts not a man , it is no sign of grace , to desire to be free from hell , and to be in heaven , it is a naturall desire every creature wishes well to heaven : but if there be a desire of the meanes that tend to heaven , a desire of Grace : these are evidences of grace , these are the pulses that we may find grace by , when they see their infirmities and groane under them and would be better , and complain that they are not better , and are out of love with their own hearts , there is a combat in their hearts , they are not friends with themselves . When we see this inward conflict , and a desire to better , and to get victories against their corruptions , ( though there be many corruptions , and weaknesses ) a man may safely say , they are in the state of Grace , they are on the mending hand . For Christ will not break the brused reed , nor quench the smoaking flax . And where he hath begun a good work he will perfect it to the day of the Lord. He will cherish these weak beginnings therefore we may comfort them on good ground . Then , besides that , in our dealing with them , when we have discovered , by some evidence that they belong to the covenant , that we see by some love to good things , and to Gods Image in his Children , and by other evidences : then we may comfort them boldly , and then to fetch from our own experience , what a comfort will it be to such ? When we can say , my estate was as yours is ; I found those corruptions that you groane under , I allowed not my self in them as you do not ; when a man can say from his own experience , that notwithstanding these I have evident signs of Gods spirit , that I am his ; then he can comfort others by his own experience . And what a comfort is it to go to the experiments of scripture ? it is an excellent way . As now , let a man be deserted of God : David , will comfort him by his experience Psal. 77. Where he saith , he found God as his enemie , and as Job saith , the terrors of God drank up his spirit , be of good comfort , David would come and comfort thee if he were alive . If the terror of God be against thee for sin , that thy conscience is awakned : be of good comfort , Christ if he were on earth would shew thee by his own example , that he indured that desertion on the Cross. My God , my God , why hast thou forsaken me ? If thou be molested , and vexed with Satan , Job will comfort thee by his example , his book is most of it combating and comfort , and so for all other grievances , go to the scriptures , whatsoever is written , is written for our learning . Pray to God , and he will heare thee as he did Elias . Oh , but Elias was an excellent man. The scripture prevents the objection Jam. 5. he was a man subject to infirmities , if God heard him , he will hear thee . Believe in Christ ( as Abraham did , the Father of the faithful ) in the promised Messias , and he will forgive thee all thy sins . Oh , but he had a strong faith . What hath the scripture to take away this objection ? In Rom. 5. This was not written for Abraham onely , but for those that believe with the faith of Abraham . I , but I am a wretched sinner , there is little hope of me . Yes : St. Paul. will come , and comfort thee by his example and experience : this is a faithful saying , that Jesus Christ came into the World to save sinners , of whom I am chief , I , he came to save such sinners , as St Paul was . I , saith St. Paul and that I might be an example to all that shall believe in Christ to the end of the world , he takes away that objection . And the Apostle is so heavenly wise , that where he speakes of priviledges , he inlargeth it to others . There is no condemnation to them that are in Christ Jesus . And what shall separate us from the love of God ? But when he speaks of matter of abasement ; that we may see that he was in regard of his corruptions as much humbled as we , then he speaks in his own person . Oh , wretched man that I am , who shall deliver me from this body of death . Therefore his comforts belong to thee . Now , as these examples in scripture , and the experiences of Gods Children there , be appliable to us : so , much more the experience of Gods Children that are alive . Therefore we should be willing to do offices of comfort in this kind . Those that are of abilitie , either men , or women , they will have in their houses somewhat to comfort others , they will have strong waters , and cordials , and medicines ; and they account it a glorie to have somewhat that their neighbours may be beholding to them for ; and though they bestow it freely , yet they think and account it a sufficient recompence that they can be beneficial to others . People do this for things of this life , and think they deserve a great deal of respect for their goodnesse in this kind : surely , if we consider , there is a life that needs comfort , more then this faing life ; and there are miseries that pinch us more then the miseries of the bodie . Every one should labour to have in the house of his soule somewhat , some strong waters of comfort ; that he may be able to tell others , this refreshed my soul , this hath done me good , I give you no worse then I took my self first ; this wondrously commends the comfort in the party that gives it , and it commends it to the party , that receives it , to take benefit by the comforts of other men . For , is it not a strengthening to our case , when another shall say to our comfort , it was my case ? Is it not sealed by the evidence of two ? surely it is a great assurance when we have another to tell us his experience . Again , if this be Gods order , that he will convey comfort to us by others ; then we ought to depend upon Gods Ordinance , we ought to expect comfort one from another , especially from the ministers who are messengers of comfort . I speak it the rather , because in what degree we neglect any one meanes that God hath ordained to comfort us ( though he be the God of comfort , yet ) in that measure we are sure to want comfort : and this is one principal ordinance , the ministerie , and the communion of Saints . Some there be that will neglect the meanes of salvation , they have dead spirits , and live and die so , for the most part : they have much ado to recover comfort . Those men that retire themselves , that will work all out of the flint themselves , they are commonly uncomfortable . God hath ordained one to help another ; As in an Arch one stone strengtheneth another , the ministery especially is ordained for comfort . And likewise God hath ordained one Christian to comfort another , ( as well as the ministers ) Let us therefore regard much the communion of Saints . Let one Christian labour to comfort another , and every one labour to be fit to receive comfort from others , labour to have humble and willing spirits . It is so true that God doth convey comfort , even by common Christians as well as the ministers , that St. Paul himself Rom. 1. 12. he desires to see the Romans , that he might receive mutual comfort from them . For a minister may have more knowledge and book-learning perhaps , then another Christian that may have better experience then he , especially in some things : and there is not the meanest Christian , but he may comfort the greatest Clerk in the world , and help him by his experience that God hath shewed to him , by declaring how God shewed him comfort at such a time , and upon such an occasion , The experience of Gods People , the meanest of them may help the best Christians ; therefore he will have none to be neglected . There is never a member of Christs body , but hath some ability to comfort another ; for Christ hath no dead members . God will have it so , because he will have one Christian to honour another , and to honour them from the knowledge of the use and necessity that one hath of another . If God should not derive comfort from one to another in some degree , and from the meanest to the greatest , one would despise another , but God will not have it so , he will have the communion of Saints valued to the end of the world . What will one Christian regard another , what would weak Christians regard the strong , and what would strong Christians regard the weak , if there were not a continual supply one from another ? Therefore God hath ordained that by the ministery , and by the communion of Saints we should comfort one another . Let us not think that this doth not concern us , it concerns us all : therefore when we have any trouble in mind , let us regard the communion of Saints , let us regard acquaintance . And let us know this , that God will hold us in heavynesse till we have used all the meanes that he hath appointed ; if one help not , perhaps another will , perhaps the ministery will help , perhaps acquaintance will help ; but if we find not comfort in one , let us go over all . And ( would you have more ? ) Christ himself , did he not take two disciples into the garden with him when his spirit was heavy ? Did not he know that God had ordained one to comfort another ? Two are better then one , if one be alone , he shall be a cold , but if there be two , they heat one another : if there be one alone , there can hardly be true spiritual heat . If two be together , if one fall , the other may raise him up , but if one be alone and fall , who shall raise him up ? It is meant spiritually , as well as bodily and outwardly by Solomon . We cannot have a better president then our blessed Saviour . Solitarinesse in such times in Spiritual desertion it is the hour of temptation . When did the divel set on Christ ? when he was alone ; it was the fittest time to tempt him when Christ was severed . So the Divell sets on single persons when they are alone , and tempts them , and presseth them with variety of temptations . Woe to him that is alone . Christ sent his Disciples by two , and two , that one might comfort another , and one might strengthen another . Now , though in particular it belong to ministers in a more eminent sort ; yet let every one lay it to heart , you ought to have abilities to comfort others , and to receive comfort of others . And consider it is an angelical work to comfort others ; we imitate God himself , and the most Excellent creatures the Angels , whose office it is to comfort . Even our very Saviour , they came to comfort him in his greatest extremity . A man is a God to a man when he comforts ; when he discomforts , and directs , and withdrawes , he is a divell to a man : men are beasts to men , Divels to men that way : but he that is an instrument to convey comfort , he is a God to a man , God is the God of comfort . Thou art in the place of God to a man when thou comfortest him , thou shalt save thy self and others . God honours men with his own title when they comfort ; not onely ministers , but others save men : thou shalt gain thy brother by thy admonition and reproof , what greater honour can yee have then Gods own title , to be saviours one of another ? It is the office I say of Angels , they were sent to comfort Christ ; it is their duty to pitch their tents about Gods Children , to suggest holy thoughts , as the divel suggests evill , and to be about us , though we think not of it . Nay , it is not onely an angelical work , but it is the work of Gods spirit , the sweetest stile of the Holy Ghost is to be a Comforter . What shall we think of cursed spirits , that insult over others misery , that give them gall to eat , and vinegar to drink , that add affliction to the afflicted ? What shall we say to barren spirits , that have not a word of comfort to say , but come in a prophane , and dead manner , I am sorry to see you thus , and I hope you will be better ; barren soul , as the wildernesse . What , a member of Christ , of the communion of Saint , and no way furnished , no word of comfort to a distressed soul ? We may know the comfort we have our selves to be comfort indeed , and from the grace and favour of God , when we have hearts enlarged to do good to others with it . How do gifts , and grace differ ? ( to add that useful distinction . ) And man may have a great many gifts and be proud , and full of envy , and have a divellish poysonful spirit to draw all to himself , and not be good , but be carried with self-love , and die a divell notwithstanding his excellent parts . Why ? here are such gifts , and parts , but there is a bitter roote of self-love to draw all to himself , to deifie himself , to make an Idol of himself : but grace with gifts works otherwise , that turnes all by a spirit of love and humility to the good of others . There is no envy in a gracious heart , so far forth as it is gracious , there is no pride , nor scorn to do good to others . How shall we distinguish men of excellent parts whether they be Christians or not Christians ? They have both of them wit and memorie , they have both courage . I , but whether of them improve their parts and abilities most to the good of others ? Whether of them hath the most humble spirit , the most loving spirit , the most discreete spirit , to be wittie , to do others to good upon all advantages ? there is the Christian , that hath Gods Grace with his gifts . But for the other , Knowledge puffeth up saith the Apostle ; what edifies , and builds up ? Love edifieth , knowledge gathers many materials , stone , and timber &c. what builds the house , the bodie of Christ ? It is a loving and humble spirit . Therefore let us think that we have nothing in Christianity , by any parts we have , of memory or witt , or reading &c. unlesse we have a humble spirit , that we can deny our selves , and abase our selves to do good to others upon all the best advantages : or else we have not the spirit of Christ , that sweet spirit of Christ that denied himself to do good to us . Where grace is established once , and is in the right nature , there is a publick mind : and it is one of the best signs of a heart that is fashioned to the image of Christ , ( who denied himself , and became all in all to us ) to have a publick mind , to have self-love killed , to think I have nothing to purpose as I should have , except I can make use of it to the good of others : therefore let us be willing to do good in this kind . And as I said , let us make use of comfort from others : think that they are reserved to the times , and place where thou livest , that thou mightest make use of them . Therefore those that need comfort should not flatter themselves in their grief , but humbly depend upon the meanes that God hath ordained . And let every man think , what if God have hid my comfort in another man ? what if he have given him the tongue of the learned , to speak a word in season unto me ? Let no man think to master his trouble and grief by himself ; we are members of the body , and the good that God will convey to us , must be from , and by others . Therefore it is a mutual duty , those that have comfort ought to comfort others ; and those that do need comfort , ought to repiare to others , it is the ordinance of God. As Job saith , for one of a thousand to shew a man his righteousnesse . Though a man be never so wise , yet sometimes he knowes not his owne comfort , he knowes not that portion of comfort that belongs to him till some others discover it to him . Physitians will have others to heale themselves , to judge of their diseases ; and certainly one reason why persons that are excellent ( in themselves ) have passed their daies in darknesse , it hath been this , that they think to overmaster their heavinesse and distraction of spirit with their own reason &c. which will not be . God , what he will do , he will do by his own meanes , and ordinance . Let us therefore learn hence , to see the goodnesse of God , that besides the Ministery that he hath ordeyned and the salvation that he keeps for us , and the promises that he hath given us , and the Angels that attend us &c. he doth even ordain others , that are men , and have bodies with our selves , other fellow-Christians to be instruments to convey comfort , he trains them up that they may be able to comfort , and do good to us : and he hides the good he intends to us , in them , and conveyes it to us by them : it is a speciall goodnesse of God , that every thing should tend to our good . Thus all things are for us , the sufferings of others tend to increase our comfort , and the comfort of others is for our comfort . There is such a sweet prudence in directing us to heaven that God makes every thing help ; not onely our own troubles that we suffer our selves , but he doth sweetly turn the troubles of others , and the comforts of others to our good . It ministreth an argument of praising and blessing of God : and that we should answer him in the like , that as he hath devised all the waies that may be of comforting us , of turning all to our good , that , that we suffer our selves , and that , that others suffer ; so we should study by all means and waies to set forth his glory , and no way to grieve the spirit of so gracious a God , that thus every way intends our comfort . VERS . V. For as the sufferings of Christ abound in us , so our consolations also abound by Christ. HEre the blessed Apostle shewes the reason why his heart was so inlarged as we see in vers 3. in the middest of his troubles and persecutions , to blesse God , there was good reason , for as his afflictions , so his consolations abounded . It is a reason likewise of his ability to comfort others , the reason why he was fitted to comfort others : because he found comfort abound in himself in his sufferings : so they have a double reference to the words before . But to take the words in themselves . As the Suffrings of Christ abound &c. It is an excellent portion of scripture , and that which I should have a great deal of encouragement to speak of , if the times and disposition of the hearers were for it : for it is a text of comfort for those that suffer persecution , that suffer affliction for the Gospel . Now because we do not suffer , or at least we suffer not any great matter , ( except it be a reproach or the like , which is a matter of nothing , but a chip of the cross , a trifle , ) therefore we hear these matters of comfort against the disgrace of the crosse of Christ , with dead hearts . But we know not what we are reserved to : therefore we must learn somewhat to store up , though we have not present use of it . The severall branches of divine truths that may be observed from these words , are first this , That the sufferings of Christians may abound . They are many in this world , and they may be more still . Secondly , what we ought to think of those sufferings , what judgment we are to have of them . They are the sufferings of Christ. Thirdly that being the sufferings of Christ , he will not destitute us of comfort , but we have our comfort increased in a proportion answerable to our troubles . The fourth point is by whom & in whom all this is , this strange work is by Christ , the ballancing of these two so sweetly together , crosses and comforts , they come both from one hand , both from one spring , the sufferings of Christ , and the comforts of Christ , and both abound , our troubles are for him , and our comforts are by him . So here is sufferings , and comfort , increase of suffering , increase of comfort , sufferings for Christ , and comfort by Christ , you see them ballanced together , and you see which weighs down the ballance , comfort by Christ , weighes down sufferings for Christ ; the good is greater then the ill . It is a point of wondrous comfort . The Ark you know mounted up , as the waters mounted up , when the waters overflowed the world : so it is here in this verse , there is a mounting of the waters , a rising of the waters above the mountaines ; afflictions increase , and grow higher and higher , but be of good comfort , here is the Ark above the waters , here is consolation above all , as our sufferings for Christ increase , so our consolations likewise by Christ increase . For the first , I will be very short in it . The sufferings of Christ abound in us : There is no bodie in this world , but first or last , if they live any long time , they must suffer , and as a man is in degrees of goodnesse , so his sufferings must abound , the better man the more sufferings . Sufferings abounded in St. Paul , it doth not abound in all , that was personall in St. Paul , to abound in sufferings , it doth not go out of the person of St. Paul , and such as St. Paul was . All must suffer , but not in a like measure : there are several cups , all do not abound in sufferings , as all do not abound in grace , and strength . Those that are of a higher ranck , their sufferings abound more . God doth not use an exact proportion in afflictions , but that which we call geometrical , a proportion appliable to the strength of the sufferer . Christ , as he had more strength then any ; so he suffered more then any ; and St. Paul having an extraordinary measure of strength , he suffered more then all the Apostles , the sufferings of Christ abounded in him , but all must suffer . What is the reason of it ? What is the reason that troubles abound thus ? Surely , if we look , To God we shall see reasons enough . the Divel the world our selves If we look to God and Christ we are ordained to be conformable to Christ ; we must be conformable to Christ in sufferings first , before we be in glorie . It is Gods decree , we are called to sufferings as well as to be believing : we must answer Gods call , every Christian must resolve to take up his Crosse every day , some degree of the Crosse or other : reproach for Christs sake is a suffering , the scorn of the world is the rebuke of Christ. We are called to suffering as well as to Glorie : it is part of our effectual calling , it is an appendix , an accessorie thing to the main , we must take grace with suffering ; and it is well we may have it so too : it is well that we have the state of grace here , and glorie hereafter with suffering , If we look to the divel , there must be suffering ; Satan is the Prince of the world ; he is the prince of an opposite Kingdom . If we consider what place we live in when we are taken out of the world to the blessed estate of Christians , to be members of Christ , and heirs of heaven : the world is strange to us , and we are strangers to it . Crosses and afflictions are necessarie for them that are travellers , we would think else that we were at home , and forget our countrie , considering the condition we live in , we must have sufferings . If we consider the disposition of the parties among whom we live , they are people of an opposite spirit , therefore they maligne us , because we are taken from among them . And though there be no opposition shewed to them : yet it upbraids enough their cursed estate , when they see others taken from them that speakes loud enough that their course is naught , that they see others mislike it . The world , that is led by the spirit of Satan , malignes them that are better then themselves . There is opposition between the seed of the Serpent and the seed of the woman : so long as there are wicked men that are instruments , and Organs of the divel , Gods Children must be opposed while there is a Divell suffered to be the God of the World ; and so long as he hath so strong a faction in the world as he hath , the Children of disobedience in whom he rules , Gods Children shall never want suffering . If we regard our selves , we have alwaies in our selves , good and bad . That which is good , we have need of sufferings to exercise it , and to know it : for if their were no sufferings , how should we know what good we have ? Is it not a great comfort to a Christian , when he knowes , by suffering that he hath more patience then he looked for , that he hath more faith then he thought he had , that he hath more love to God , that he can endure to suffer more for God then ever he thought he could , that he hath more resigning of his heart , and giving up of himself then he thought of , that he can denie the world , which he thought he could not have done ? What a comfort is it to a Christain , when he knowes by suffering what he can do , and what he cannot do ? It is good therefore , and necessarie in regard of our selves , that we may know our strength . In regard likewise of the evill that is in us , suffer we must : for there must be a daily purging , and the best instruments to scoure us , are wicked men , the Divells Instruments ; It is unfit for Gods Chiidren to take that base office on them , for one Christian to fall upon another : it is good there should be an opposite faction in the world , that there should be wicked men , in regard of the ill that is in us ; there is somewhat to be scoured and purged out . So we see whether we look upward , or downward , to God , or to the Divell , or to the faction of the Divell in the World , or to our selves for good , or evill , it is necessary that there should be some afflictions . And to speak a little more home to us , there must be sufferings in this regard , because the Church alway hath corruption and soyl , especially in prosperity . If a man look to the Churches in Germany that have suffered much of late , and mark what reports hath been given of them , how cold , and dull they were in the profession of the Gospel , how indifferent they were , how they valued not that invaluable pearl , a man shall see that suffering was needful to scoure them . If a man look to the state of this Citie ( though there be many good people , the Lord increase the number of them , yet ) if a man consider with what cold affections the blessed truth of God is entertained , which ( I say ) is above all . what is all , that we enjoy ? what is our peace to the Gospel of peace ? What is our prosperity , and what is all to the blessed truth of Salvation ? If we had not that , wherein were not the Turks as good as we ? for all other things were not other nations as good as we ? certainly yes ; for policy , and other beautie , and ornaments , and rarities , what have we to lift up our excellencie , but the continuance of the blessed doctrine of salvation , whereby our souls are begotten to God , to an inheritance immortall , undefiled , reserved in the heavens ? Now the cold esteem of this , certainly will enforce in time a national suffering ▪ unlesse there be a national repentance . It is true of every particular Christian : as we see when the raine and the heat joyn together , they breed as well Weeds as Corn : so prosperity , and the blessings of God , they have brought up in us much weeds as well as good Corne , and there must be a time of weeding and purging in regard of our state in this world , we are gathering soyl every day , there must be a suffering one time or other . But some will say , what do you talk of suffering ? Now is a time of peace , we live among Christians , and not Pagans , and Turkes , and for our adversaries , though they be many , yet they do not shew themselves . St. Austin answers this in himself , do but begin to live as a Christian should , and see if thou shalt not be used unchristianly of them that are Christians in name , but not in deed . A suffering from Christians is more sharp then that of enemies . Those that are fleshly will be ready to be injurious : those that are carnal , formall professors , will be ready to offer some disgrace or other to those that are more spiritual then themselves . There is a three-fold suffering in the Church since Christs time . The first was of doctrine concerning the natures of Christ , there was persecution about that : for there were Arians that denyed the God-head , and others that denied the man-hood of Christ , and such like great enemies of the Church . Afterward in Poperie , they set on Christs offices , and divided his Kingly , and priestly , and propheticall office , to the Pope , to Saints , to works and such like , incroaching upon them , and persecuting with fire and faggot , all those that gave all to Christ , and did not sacrilegiously give any thing to the creature . But there is a persecution as ill as any of these where the nature and offices of Christ are well enough understood , where the power of religion is opposed by others , when so much religion as is necessary to bring a man to heaven is opposed : for it is not the knowledge of the nature and offices , and benefits by Christ , but it is a knowledge that hath obedience with it that must bring us to heaven ; a knowledge with self-denyall , a knowledge with selling and parting with all our lusts and wicked courses that will not stand with the Gospel . Now where this is , this cannot be brooked by any meanes , and it goes under as great disgrace , as heresies did in former times : so that it is a matter of reproach to have so much religion as is necessarily required of a man before he can be saved . That which the world disgraces is necessary to every man before he can be saved , that is a strickt giving up of himself to God , and a watching over his waies , as much as humane frailty will permit ; a conscionable endeavour in all things to please God , out of conscience and thankfulnesse to God ; we must not think to come to heaven without that , it will not be , without holinesse none shall see God This despised holinesse , this maligned holinesse is that which is necessarie to bring us to heaven , and so much as is necessarie to bring us to heaven is disgraced every where . Those that resolve to be Christians in good earnest and would have comfort on their death bed & in the times of persecution they must endure to be set light by , to bear the reproach of Christ , they must resolve on this before hand , that when these things come to passe , we be not offended . Well , then to make a little use of this ; since there must be troubles and crosses , and they must increase , if we will be Christians ; Let this teach us to judge aright of those that are ill thought on in the world oft times , ( when we see nothing but good in their carriage ) oh what imputations are laid on them , you may see what an indiscreet man he was , you may see that he lacked wisdom and policy , else he might have kept himself out of this trouble . I would ask such a party , had not Christ as much wisdom as thee ? He was the wisdom of the Father , did he keep out of reproaches ? was he not reproached as a troublesome man , as an enemie to Cesar , and taxed for base things ; as a wine bibber &c. and one that had a divell , and many other waies ? Was not St. Paul as discreet as we are , who in our understanding and conceit are ready to conceive distastfully of men that suffer any thing for the Gospel ? and yet notwithstanding , all his wisdom kept him not from the crosse , but the crosse abides me , saith he , every where . The Divell and the crosse follow Gods Children wheresoever they go , all their wisdome and holinesse cannot keep them from it , because God hath decreed it , and called them to it , and they must be conformable to Christ. Therefore let us take heed that we do not suffer men to suffer in our conceits , when they suffer in a good cause , the crosse of Christ , reproachful things , base death , &c. Afflictions are therefore called the crosse , because there is a kind of basenesse with them , and as it is so , so carnal men esteem it , presently with the suffering there goes a taint , and an abasing in their conceit , of those men that suffer in a good cause , there is a diminishing conceit goes in carnall men of that which should be their glorie ; our crosses abound ; but what ought we to judge of these crosses . They are the sufferings of Christ. Why ? Christ suffers nothing , he is in heaven , in glorie ; how can he suffer ? This is to disparage his Glorious estate , to make him suffer any thing . I answer , the sufferings of Christ , they are two-fold ; the sufferings of Christs person , that which he suffered himself which were propitiatory , and satisfactory for our redemption ; and the sufferings of Christ in his mystical body , which likewise is called Christ. For Christ in scripture is taken either for Christ himself , or for the members of Christ ; why persecutest thou me ? saith he to Saul : or for the whole body mysticall with the head 1 Cor. 12. so is Christ , Christ head and members is called Christ. Now when he calls the sufferings of the Church the sufferings of Christ , he meanes not the sufferings of Christ in his own person ; for he suffers nothing , he is out of all the malice of persecutours , they cannot reach to heaven to Christ ; but he means the sufferings of Christ in his mystical body , these are called the sufferings of Christ. Why are these called the sufferings of Christ ? Partly , because they are the sufferings of mystical Christ , the body of Christ , the Church ; for the Church the companie of true belevers , are the fulnesse of Christ , they make up the mystical body of Christ ; therefore when they suffer he that is the head suffers . Again , they are called the sufferings of Christ , those that his members and Children suffer , because they are for Christ , they are in his quarrell , they are for his truth , for his cause , and by his appoyntment he calls us to suffering ; it is for his cause , in our intendment we intend to suffer for Christ , to maintain his cause , they are the sufferings of Christ likewise in the intent of the opposites and enemies , they persecute us for some goodnesse they see in us , they persecute the cause and truth of Christ in us , so they are the sufferings of Christ both waies . Especially , they are the sufferings of Christ by way of sympathie , because Christ doth impute them to himself . The sufferings of Christ. It is a phrase that springs from the near union that is between Christ and his members , the Church , which is as near or nearer then any natural union between the head and members : hereupon it comes that we are said to suffer with him , to die with him , to be crucified with him , to ascend with him , to fit in heavenly places with him , to judge the world with him , to do all with him by reason of this union ; and he is said to suffer with us , to be afflicted in us , to be reproached with us , he was stoned in Stephen , he was persecuted by Saul , he was beheaded in Paul , he was burned with the Martyrs , he was banished with the Christians , and he suffers in all his Children : not that he doth so in his own person , but because it pleaseth him by reason of the near communion that is between him and us , to take that which is done to his members , as done to himself ; therefore they are called the sufferings of Christ , he suffers when we suffer , and we suffer when he suffers . The difference is , all the comfort in our sufferings it comes from communion in his sufferings , because he is our surety ; for why are we encouraged to suffer by way of sympathy and communion with him ? because he in love died for us , and was crucified for us , and abased for us , and shamed for us . And when is the soul encouraged to suffer afflictions for Christ ? when it hath a little felt the wrath of God that Christ suffered for it . Oh , how much am I beholding to God for Christ that endured the whole wrath of God. They are the sufferings of Christ , this is a wondrous comfortable point , and it is a notion that doth sweeten the bitterest crosses , that they are the sufferings of Christ ; not onely that we are conformable to Christ in them , we suffer as he did , but they are the sufferings of Christ , he imputes them as done to him , he suffers with us . And another reason , why they are the sufferings , of Christ , it is because he not onely takes it as done to himself ; but he is present with them , he was with St. Paul in the dungeon , he was with the 3. young men in the firie-furnace , there were 3. put in , and there was a fourth which was Christ , the son of God , he goes with the martyrs to the prison , to the stake , he is with them till he hath brought them to heaven , he is present with them when they suffer . Here I must ( before I come to make use of it ) distinguish between the crosses , and sufferings of Christ , and of ordinary sufferings as men . Something in this vale of misery we suffer as creatures ; as being subject to mutability and change , because this is a world of changes . In this sublunary world there is nothing but changes , thus we suffer as creatures , all creatures are subject to vanity , and complain , and groane under it . Somwhat we suffer as men , it is the common condition of men , this nature of ours since the fall is subject to sicknesses , to crosses , and pain , and casualties , every day brings new crosses with it , this we suffer as men . Now the sufferings of Christians as religious holy men , those are here meant , those are the sufferings of Christ. Yet notwithstanding the sufferings as men ( by the Spirit of God ) helps our conformity to Christ , by them the flesh is purged , and the Spirit strengthened , and weaning from the world is wrought , and a desire to heaven . By the daily crosses we suffer as men , not for Religion , we are much bettered : and those in some sort may be called the sufferings of Christ : because by them we are conformed to Christ more in holinesse , we grow more out of love with the World , and more heavenly minded . This distinction is necessary to know which are best , the sufferings of Christians as good men . It is a point I say of wonderous comfort , that we should be conformable in our sufferings with our Head Christ Jesus , our Glorified head in heaven , is it not a wonderous comfort ? Nay is it not a glory ? It is a wondrous glory that God will set us apart to do any thing , that God will take any thing of us , much more that he will single us out to be Champions in his quarrel , and more , that he will triumph in us that the comfort shall abound . To give an instance ; if a Monarch should redeem a slave , a Traitor from Prison , and take him to fight in the Quarrel of his own son , to be his Champion , were it not an honour ? so the very sufferings for Christ are an encouragement ; the disgraces , and whatsoever they are that we suffer in a good cause , they are ensigns of honour , they are badges of honour of Christian knighthood . If a Golden Fleece , or a Garter , or such things be accounted so highly of and glorified in , because they are favours , &c. much more should the sufferings for Christ be glorified in as ensigns of the love God , and of our Christian profession ; when we fight under Christs Banner , we are like to Christ , we are conformable to him , he went before , and we follow his steps ; and if we suffer with him , we shall be Glorified with him . Therefore be not discouraged , that which we think to be matter of discouragement , it should be our Crown , it is our Crown to suffer reproach in a good cause . It is a sign God favours us , when he takes our credit , our goods , or our life to honour himself by . Is it not an honour to us ? doth he take any thing from us but he gives us better ? he takes our goods , but he gives us himself : he takes our liberty , but he gives us enlargement of conscience : he takes our life , but he gives us heaven : if he take any thing from us , for to seal his truth , and stand out in his quarrel as Christ saith , he gives an hundred fold in this World , that is a gracious spirit of contentment and comfort . We have God himself : hath not he more that hath the spring , then he that hath twenty Cisterns ? Those that have riches , and place , and friends , they have Cisterns , but he that suffers for God , and for Christ , he hath Christ , he hath God , he hath the spring to go to , if all be taken from him , he hath God the spring to go to : if all particular Beams , he hath the Sun. It is durable , wondrous comfort to suffer for Christs sake . Therefore let it encourage us in a good course , notwithstanding all the opposition we meet with in the World , let us here learn what is our duty , let the malicious world judge , or say , or do what they will , if God be on our side , who can be against us ? And if we suffer any thing for Christ , he suffers with us , and in us , and he will triumph in us over all these sufferings at last . I will add no more , to set an edge upon that I have said then this , they are the sufferings of Christ , we should be many wayes encouraged to suffer for him . For did not he suffer for us that , which if all the creatures in heaven and earth had suffered , they would have sunk under it , the wrath of God ? And what good have we by his sufferings ? are we not freed from Hell and Damnation , and have we not Title to Heaven ? hath he suffered in his person so much for us , and shall not we be content to suffer for him , and his mystical body , that in his own body suffered so much for us ? Again , when we suffer in his quarrel , we suffer not only for him that suffered for us , but we suffer for him that sits at the right hand of God , that is glorious in heaven , The King of Kings , and Lord of Lords . Our sufferings are sufferings for him that hath done so much for us , and for him that is so able now to over-rule all , to crush our enemies , for him that is so able now to minister comfort by his Spirit . This is a notable encouragement , that they are the sufferings of Christ , that is so glorious as he is , and that will reward every suffering , and every disgrace ; we shall be paid well for every suffering , we shall lose nothing . And will not this encourage us likewise to suffer for Christs sake , because he will be with us in all our sufferings , he will not leave us alone , it is his cause , and he will stand by his own cause , he will maintain his own quarrel , he will cause comfort to increase . Is it not an encouragement to defend a Princes quarrel in his own sight when he stands by to abet us ? it would encourage a dull mettle . When we suffer for Christs cause , we have Christ to defend us , he is with us in all our sufferings to bear us up , he puts his shoulder under by his holy Spirit to support us . We cannot live long in this world , we owe God a death , we owe nature a death , the sentence of death is past upon us , we cannot enjoy the comfort of this World long : and for favour and applause of the World , we must leave it , and it will leave us , we know not how soon : and this meditation should inforce us to be willing , however it go with us for any thing here , for life , or goods , or friends , or credit and reputation , or whatsoever , to be willing to seal the cause of Christ with that which is dearest to us , If we suffer with him , we shall be glorified with him . The very sufferings of Christ are better then the most glorious day of the greatest Monarch in the world that is not a Christian , it is better to suffer with Christ , then to joy with the world . The very abasement of St. Paul was better then the triumph of Nero. Let Moses be judge , he judged it the best end of the ballance ; the very sufferings and reproach of Christ , and of Religion , is better then the best thing in the world : the worst thing in Christianity , is better then the best thing out of Christ. The best thing out of Christ , is the honour of a King , the honour of a Prince , to be a Kings Son , &c. but the reproach of Christ for a good cause is better then the best thing in the world . I say , let Moses be judge , if we will not believe it our selves till we feel it : the worst day of a Christian is better then the best day of a Carnal man : for he hath the presence of Gods Spirit to support him in some measure . Therefore let us not be afraid before hand , fear nothing ( saith the Apostle ) that thou shalt suffer . And with Moses let us not be ashamed of the rebuke of Christ , but Let us go out of the Campe with Christ learning our reproach . And because we know not what God may call us to , let us entertain presently a resolution to endure whatsoever in this world , God calls us to : to passe through thick and thin , to passe through all kind of waies to the hope of our Glorious calling , if by any way , by any meanes saith St. Paul I may attain the resurrection of the dead ; If by any meanes I may come to heaven , by fair death , or by violent death , he scorned reproach , if by any means he might be happie . And for others , it is a wondrous quailing to the spirits of men that offer any wrong , if it be but a disgrace ; a scoffe is a persecution to a Christian for a good cause : when wicked men oppose a Christian in a good cause and course , let us learn what they do , they kick against the pricks . Do they know what they do ? when they reproach Christians , it is the reproach of Christ. What was Ishmaels scorning ? a persecution ; Christ is scorned in his members , will he endure this at their hands ? When good causes are opposed , Christ is opposed , and Christ is scoffed . This doth enable our suffering , being an abasing of it self , that Christ accounts it done to him . Base men of the world , they think when they scoffe at goodnesse , and wrong the Image of God in his Children , they think they deride and despise a companie of weak creatures , that they scoffe at silly persons meaner then themselves ; but they are deceived , they scoffe Christ in them , and he takes it so , Saul , Saul why persecutest thou me ? The foot is trode on on the earth , and the head speaks from heaven . It is the reproach of Christ ; and it will be laid to thy charge at the day of judgment that thou hast scoffed , and persecuted , and reproached Christ in his members : it will be a heavy indictment . Men should not regard , what they conceive of things : but what he that must be their judge will conceive of things ere long , and he interprets it as done to his own person . It is true both of good and ill , whatsoever good we do to a Christian as a Christian , to a Disciple in the name of a Disciple , Christ takes it as done to himself , Matth. 25. In as much as you have done it to these , you have done it to mee . It should animate us to do good offices to those that are Christs , what we do to them , we do to Christ. Let us be willing to refresh the bowels of Christ in his members , at home , or abroad as occasion serves , to maintain the quarrel of Christ as much as we can , to relieve Christ , he comes to us in the poore and asks relief , he that shed his blood for us , he that dyed for us , he that hath given us all asks a little pittance for himself ; that we for his sake would be so good to him in his members , as to do thus and thus : that for Jonathans sake we would regard poore lame Mephibosheth his son . Christ though he be gone , he hath some Mephibosheths , some poore weak members , and what offices we do them , he accounts done to himself , it runs on his score , he will be accountable for every good word we speak in his cause , for every defence , for every act of bountie . It is a point of large meditation to consider , that the Crosses and Afflictions of Christians they are the sufferings of Christ. Do but consider the spirit of God intended in this phrase , to dignifie all disgraces and indignities that are put upon us in a good cause and quarrel ; could he have said more in few words ? he calls them not disgraces , or losses ; or death , but he puts such a comfortable title upon them that might make us in love with suffering any thing , and set us on fire to endure any thing in a good cause , they are the sufferings of Christ. As the sufferings of Christ abound , so our consolations &c. The third general point is , That our consolations are proportionable to our sufferings . Our consolations abound . We suffer in this World , that is hard . I , but they are the sufferings of Christ , there is sweetnesse . And then another degree is , our consolations abound as our sufferings abound . Consolation , is ( as I shewed before in the unfolding of the word ) an inward support of the soul against trouble felt or feared : and it must be stronger then the grievance , or else the action of comfort will not follow . There is a disproportion between the agent , and the patient , in all prevailing actions , or else there is no prevailing : if the comfort be not above the maladie it is no comfort : And therefore no comforts , but divine comforts will stand at length , because in all other comforts sedet medecinum morbo , the maladie is above the remedie : they may make glorious pretences as the Philosophers do , Plutarch and Seneca , and the rest : but they are as Apothecaries boxes they have goodly titles , but there is nothing within . Alas ! when there is trouble in the conscience awakned with the sight of sin , and the displeasure of God , what can all those precepts compose and frame the soul in petty troubles ? They have their place : and surely the neglect of them many times is that , that makes the crosse heavier : but alas in divine troubles , in terror of conscience , it must be divine comfort , it must be of like nature , or else the effect of comfort will never follow ; and those be the comforts that he meanes here . As our troubles and afflictions abound , so our consolations , our divine supports they abound : the point is this , that Our comforts are proportionable to our sufferings . What did I say proportionable ? it is above all proportion of suffering . As it is said Rom. 8. the afflictions of this life are not worthy of the glory that shall be revealed . And indeed in this life , the consolations abound as the sufferings abound . For God keeps not all for the life to come , he gives us a taste , a grape of Canaan , before we come to Canaan ; as the Israelites they sent for grapes to taste the goodnesse of the land , and they had them brought to them by the spies , by which they might guesse of the fruitfulnesse , and sweetnesse of the land it self : so the taste and relish that Gods Children have of that fulnesse which is reserved in another world , it is answerable , and proportionable to their sufferings , and in the proportion , the exceeding part is of comfort : there is an exceeding if not for the present , yet afterwards . The Ark did rise together with the water , and comforts rise together with matter of suffering . But what is the reason of the proportion , why the greatest comforts follow the greatest sufferings , what is the ground of it ? They are many , to name some . First of all this is a ground , that the more capable the soul is of comfort , the more comfort it receives ; but great troubles bring a capacity , and capablenesse of soul , fitting it to receive comfort . How is that ? Troubles do humble the soul , and humility is a grace , and the vessel of all grace , and of comfort too : a low , and meek spirit is a deep spirit , and the lower , and deeper , and the larger the spirit is , the more capable it is to contain heavenly comfort . We know the more empty a man is of himself , the more fit he is for comfort : but crosses and afflictions empty us of our selves , to see that there is nothing in us , that what we are we must be out of our selves ; and the lesse we are in our selves , the more we are in God. And that is the reason that St. Aust. saith , that nothing is more strong then a humble emptie spirit : because it makes the creature to go out of it self to him that is strength it self , and comfort it self ; Now that which makes us go out of our selves to strength , that is strong ; but this doth crosses and afflictions : that is the main reason why the proportion holds . Again , another reason is this , troubles , and afflictions and crosses do exercise graces , and the more grace is exercised , the more comfort is derived : for comfort followes Graces , the comforts of the spirit follow the graces of the spirit , as the heat followes the fire , or as the shadow followes the bodie . Now the more grace , the more comfort , the more affliction the more exercise of Grace , the more exercise of Grace , the more Grace it self . As we see the deeper the root the higher the tree : after the sharpest winter , usually there is the sweetest spring , and the fruitfullest summer , and Autumn : because in the sharpest winter the ground is mellowed most , and the seed sinks the deepest ; and the ground is inwardly warmed , the soile , the earth is prepared for it , and thereupon when the outward heat comes to draw it forth , it comes to be abundantly fruitful . We see it in nature , that , that we call Antiperistasis , the environing if one contrary with another increaseth the contrary . Whatsoever is good is increased , being environed by the contrary ill , because they are put to the conflict . So it is with the soul , it is the showers of affliction that bring the sweet flowers of comfort after : the soul is prepared , and manured for them , the soul is exercised and inlarged , and fitted for them every way . In the multitude of my sorrowes thy comforts refreshed my soul , saith David Psal. 94. 19 answerable to our discomforts , God comforts refresh our souls . And God is so wise , that before we enter to suffer any great matter , he will give us more Grace answerable to the greatnesse of our suffering , and after great suffering he will give great comfort . God is so infinitely loving and wise , that he will not call us to suffer great troubles till he give us some grace answerable . As a Captain will not set a fresh-water Souldier in a sharp brunt , but some experienced man. Whatsoever wisdom is in man , it is but a drop in regard of that infinite wisdome that is in God : he proportions our strength before we suffer , and in suffering he doth increase it , and after suffering , then comfort comes following amain ; indeed especially after a little while waiting : for Gods time is the best time . And we shall have most experience of the presence of Christ , and his holy spirit at such times . The nearer to the spring of comfort the more comfort , but in the deepest , and sharpest afflictions , we are nearer to God , therefore the more comfort . How is this proved ? The more we are stripped of outward comforts , the more near we are to God , who is stiled the God that comforteth the abject , and the nearer to God , the nearer to comfort it self : for all comfort springs from him , and when outward meanes fail that should convey comfort to us , then he conveys it immediately by himself . I confesse he is present at all times , but when the comfort is conveyed by the creature , by man , it is not so sweet as when God joyns with the soul immediately , as in great crosses he doth . Such occasion ▪ and such extreamity may be , that none can comfort a man but God , by his spirit . When Christ comes to the soul immediately what abundance of comfort is there then ? As a King that doth not send a messenger , but comes immediately in his ownperson to visit one in misery . what a grace is it ? So what a grace is is to a soul afflicted and deserted to ha ve Christ immediately present ? As the Martyrs found when no other creature could comfort them , there was a fire within , above all the outward fire , and torment , which abated , and allayed the torments that were without : the divinest comforts are kept for the harshest and the worst times , we shall have the presence of Christ in the absence of all other creatures , and he will minister comfort . They may keep outward comforts from us , they can never keep the God of comfort from us : & so long as a Christian soul and God can close together it cannot want comfort . Another reason why comforts increase because we pray most then : when we pray most , we are most happie ; but in our greatest sufferings we pray most , and most ardently : therefore then we feele most comfort . When God and a christian soul can talke together , and have communion : though he cannot speak to God with his tongue , yet he can sigh and groan to God , he can pour forth his spirit to God , and as long as we can pray we can never be miserable , as long as the heart can ease it self into the bosome of God , there will alway be a return of a sweet answer . Of all the exercises of Religion , that exercise , that hath most immediate communion with God is prayer ; then we speak familiarly to God in his own language and words , and call upon him by his own promises , we alledge those to him , and this cannot be , we cannot speak , and confer and converse with the God of Comfort without a great deal , without a world of comfort : great crosses drive us to this , and therefore then we have great comfort . What use may we make of this ? first for our selves , we would not fear nor faint neither faint in troubles , nor fear troubles : faint not in them , we shall have comfort proportionable , and let us not fear troubles before they come , or any measure of them , proportionable to the measure of our afflictions shall be our comfort . Let us not fear any thing we shall suffer in this world , in a good cause ; for as we suffer so we shall receive from God ; we fear our own good . For it is better to have the comfort we shall have in suffering any thing for a good cause , then to be exempted from the suffering and to want the comfort ; there is no proportion , the choyse is much better , to have comfort with grievance , then to want the comfort together with the grievance . St. Paul would not have chosen immunity from suffering , he would not have been exempted from the crosse to have wanted his comfort . For the disproportion is wide , and great , the comforts are inward and sweet , the crosses ( for the most part ) are outward . What are all the croses , and sufferings in this world ? ( set aside an afflicted conscience ) it is but brushing of the garment ( as it were ) some outward thing in the outward man , but the comforts are inward and deep . But what if there be inward grievances too ? Then we have deeper comforts then they : the crosse is never so deep but the comfort is deeper , Oh the depth of the wisedom and love of God! there is the part and dimension of Gods love , the depth of it . There is a depth in crosses . Out of the deep have I cryed to thee . But there is a deeper depth of comfort , there is a hand under to fetch us up at the lowest , Thy right hand is upon me , and thy left hand is under me saith the Church to God : there is comfort lower , and deeper then the greivance , though it be inward , spirituall greivance . Nay , of all grievances , ( I know what I speak a little of mine own experience , and it is true in the experience of all Ministers , and Christians ) that there is none that have more help then they that are exercised with spirituall temptations of conscience , they are forced to search for deep comforts , shallow comforts will not serve their turn , and when they have them , they keep them , and make much of them , they have more retired and deep thoughts of Christ , and of comforts then other people , who as they are strangers to their crosses , so they are strangers to their comfort . There is no degree of proportion between the crosses and the comforts , the crosses are momentary , the comforts are growing , the crosses make us not aw●…it the worse , and the comforts make us better . Feare nothing therefore , but go on in the wayes of religion , and never be discouraged to suffer in a good cause for feare of men , to think , oh this will come , and that will come . No , no , if the sufferings grow , the comforts shall grow with it , be of good comfort . Again , Another use may be , that we judge aright of those that are disgraced in the world , if their cause be good , that we should not have distastfull conceits of them ( as indeed suffering breeds distast naturally in men , they love men in a flourishing estate , and distast them suffering , but that is corruption of men , but ) God is the nearest to them then , nearer then ever he was , and their comforts increase with their crosses . In the conunction between the Sun and the Moon ; ( as by expaerience we see ) in the space between the old and new Moon , there is a time of conjunction , we think the Moon to be lost in that time , because we see her not : but the Moon is more inlightened then , then ever she was in her self , but here is the reason , the light part of the Moon is turned to the Sun-ward , to heaven-ward , and the darke part is turned toward the earth : So a Christian in crosses , and abasement , seems to be a darke creature , but he is more inlightned then , then ever before ; why ? his light part is to God-ward , it is not seen of the world , the world sees his crosses , but they doe not see his comforts , and as the Moon is nearer the Sun at that time then at other times : so the soul hath to deale with God in afflictions , it is nearer to God , and his dark side is toward the world . As the World sees the Moons Eclipse , so the world sees our darknesse , but not our inward comforts , therefore we should judge aright of others in this case . Another use shal be of thankfulness to God , that besides the comforts of heaven ( which are not to be spoken of , and which we shal not know till we come to feel them ) besides the great comfort we have to be free from Hell , that we have a measure of comfort here in this world , in our pilgrimage , and absence from Heaven , such a measure of comfort , as may carry us with comfort along . We ought to be thankfull to God , not onely for redemption , and glorification , but that God comforts us in our pilgrimage , that he mingles crosses with comforts , nay , that in this world our comforts are more then our crosses . Some may object , I , but my crosses are more then my comforts . Are they so ? dost thou suffer in a good cause or no ? if thou dost , thy comforts are more then thy crosses , if there be not a fault in thee . What shall I doe therefore ? First , Take this direction in suffering , pull out the sting of sin , though we suffer in never so good a cause , for in one suffering God aims at divers things . God in thy suffering aims at thy correction as well as at the exercise of thy grace , and at thy comfort ; therefore , let affliction have the correcting and amending part first , and then the comforting part will ollow . Though the cause be good , yet Gods Children oft times want comfort till afterward . Why ? They have not renewed their repentance , and cleansed their souls , they have not pulled out the sting , when they have repented of their personall sins that lye upon them , and gone back to the sins of their youth , and then renewed their Covenant with God , and their purposes for the time to come , then comes comfort and not before ; Therefore it is no disparagement to a good cause , that sometimes Christians find not present comfort , they have personall sins that hang on them , that are not repented of , which God intends to amend them of , as well as to honour them by suffering in his cause . Againe , if Gods Children complain , that their sufferings are above their strength , and above measure , and desire God to weigh their afflictions , they are so great , as Job saith ; It is the speech of sense , and not of faith , it is the speech of the fit , and not of the state ( there is a fit and a state ) it is no matter what they say in their fit , then the flesh and sense speak , and not grace and faith at that time ; If they judge by sense , then they judge so , but we know that reason corrects the errours of sense , and faith corrects the errours of reason ; but what do they say in their constant state ? their comforts are answerable to their crosses , either in suffering or afterwards , though not alway at the same time . So much for that . But this will be abused by carnall persons , we speak of abundance of comfort , but it is to those that have interest in it : the book of God speaks no comfort to persons that live in sin , and will do so : we speak comfort to those that are broken-hearted for their sins , that are content to indure the reproach of religion in despight of the world , that will beare the cross of Christ : For the other , as their jollity increaseth in the world , so their crosses and troubles shall increase . As it is said Revel . 18. 17. of mysticall Babylon the Church of Rome , that hath flourished in the world a great while , and sate as a Queen and blessed her self , As she gloried herself , and lived deliciously , so much torment and sorrow give her . So it is true , of every wicked man , that is in an evill course , and will be , and as the Scripture phrase is , blesseth himself in an evil course , they shall be sure of the curse of God , and not of comfort : for in what proportion they have delighted themselves in this world in sin , in that proportion they shall have torment of conscience ( if conscience be awaked ) in this world , and in that proportion , they shall have torment in the world to come : As sin is growing , so rods are growing for them ; wicked men , saith St. Paul , they grow worse and worse , the more they sin , the more they may , they sink in rebellion , and the more they sink in rebellion , the more they sink in the state of damnation , they fill up the measure of their sins , and treasure up the wrath of God against the day of wrath . Whosoever thou art that livest in a sinfull course , and wilt do so in spight of Gods Ordinance , in spight of the motions of the spirit , that hast the good motions of the spirit knocking at thy soule , and yet wilt rather refuse comfort then take comfort together with direction : go on still in this thy wicked course , but remember as thy comforts increase in this world , so thy torment is increasing . And here is the disproportion between Gods children and others , they have their sufferings first , and their comfort afterward , but others have their pleasure first , and their torment after , theirs are for a time , but others for ever . Thus we see what we may comfortably observe from this , that comforts increase as crosses increase . A Word of the fourth and last point . How comes this to pass , that as our afflictions abound , so our consolations abound ? They abound by Chrst , saith the Apostle , God the Father , he is the God of comfort . the Holy-Ghost is the Comforter : but how comes this to pass , that we that are not the Objects of comfort , but of confusion , should have God the Father to be the God of comfort , and the Holy-Ghost to be our comforter ? Oh it is that Jesus Christ the great peace-maker hath satisfied God , and procured the Holy-Ghost : for the holy-Ghost is procured by the satisfaction and death of Christ , and he was sent after the resurrection and ascension of Christ. Therefore Christ is called , the consolation of Israel , and those that waited for Christ , waited for the consolation of Israel . All comfort is hid in Christ , he is the store-house of comfort , we have it through him , and by him , and in him : For that God is the Father of comfort , it is because Christ is our Mediatour and Intercessour in Heaven , that the Holy-Ghost is the comforter , it is because Christ sent him ; and the comforts of the holy-Ghost are fetched from Christ , from the death of Christ , or the ascention of Christ , from some argument from Christ. Whatsoever comforteth the soule , the Holy-Ghost doth it by fetching some argument from Christ , from his satisfaction , from his worth , from his intercession in Heaven , something in Christ it is : So Christ by his Spirit doth comfort , and the reasons fetched by the Spirit are from Christ , therefore it is by Christ. What is the reason that a Christian soule doth not feare God , as a consuming fire , but can look upon him with comfort ? ? It is because God hath received satisfaction by Christ. What is the reason that a Christian soule feares not Hell , but thinks of it with comfort ? Christ hath conquered Hell , and Satan . What is the reason that a Christian feares not death ? Christ by death hath overcome death , and him that had the power of death , the Devill : Christ is mine saith the Christian soule , therefore I do not feare it , but think of it with comfort , because a Christian is more then a Conquerour over all these . What is the reason that a Christian is not afraid of his corruptions and sins ? He knows that God for Christs sake will pardon them , and that the remainder of his corruptions will worke to his humiliation , and to his good , All shall work for the best to them that love God. What is the reason that there is not any thing in the world but it is comfortable to a Christian ? When he thinks of God , he thinks of him as a Father of comfort , when he thinks of the Holy-Ghost , he thinks of him as a spirit of comfort ; when he thinks of Angels , he thinks of them as his attendants ; when he thinks of Heaven , he thinks of it as of his inheritance ; he thinks of Saints as a communion whereof he is partaker : whence is all this ? By Christ who hath made God our Father , the holy-Ghost our Comforter , who hath made Angels ours , Saints ours , heaven ours , earth ours , Devils ours , death ours , all ours in issue . For God being turned in love to us , all is turned , our crosses are no curses now , but comforts , and the bitterest crosses yield the sweetst comforts . All this is by Christ , that hath turned the course of things , and hid blessings in the greatest crosses that ever were . And this he did in himself , before he doth it in us : for did not his greatest crosses tend to his greatest glory ? who ever in the world was abased as our head Christ Jesus was ? that made him crie : My God , my God , why hast thou forsaken mee ? All the Creatures in the world would have sunk under the sufferings that Christ indured , what abasement to the abasement of Christ ? and what glorie to the glorie of Christ ? Phil 2. He humbled himself to the death of the cross , wherefore God gave him a name above all names , that at the name of Jesus euery knee should bow , both of things in heaven , and things in earth , and things under the earth . Now as it was in our head , his greatest abasement ushered in his greatest glorie ; so it shall be in us , our greatest crosses are before our greatest comforts , he is our President , he is the exemplarie cause as well as the efficient working cause , it is by Christ all this , that consolations abound in us , it was performed first in him , and shall be by him , by his Spirit to the end of the world . The use that we are to make of this , is , that in all our sufferings , before we come to Heaven , we should look to Christ , he hath turned all things : let us study Christ , and fetch comfort from him : our flesh was abased in him , our flesh is glorified in him now in Heaven , in his person . And so it must be in our own persons , our flesh must be abased , and then as he is glorious in Heaven , so shall we be in our selves : That very Spirit that raised and advanced him at the lowest , that very spirit ( there being but one spirit in the head and members ) in our greatest abasement shall vouchsafe us the greatest advancement , that we can look for , to sit at the right hand of God , to reigne with Christ : for if we suffer with him , we shall reign with him . And hence you may have a reason likewise , why Christians have no more comfort ; they doe not studie Christ enough , they consider not Christ , and the neernesse wherein Christ is to them . and they to Christ , that both make one Christ , they doe not consider how Christ hath sweetned all , he hath turned God , and turned all to us : he hath made God our Father , and in him all things favourable unto us , : so that now the fire is our friend , the Stone , and the Gout , and all diseases , disgrace and temptation , all are at peace and league with us : all is turned in the use and issue to good , to the help and comfort of Gods Children : All things are yours , and you are Christs , and Christ is Gods , 2 Cor. 3. ult . There is not the worst thing but it is at peace with us : because the malignant power it hath ( in order to damnation ) is taken away : now it doth not hurt us , but there is a soveraigne curing power to turne it to good . I confesse Gods Children are discomforted , but then they wrong their principles , they wrong their grounds , their religion , their Saviour , they wrong all the comforts they have interest in , because they do not improve them , when occasion serves , As Job is checked , Hast thou forgot the consolations of the Almighty ? or why dost thou forget them ? so if we have consolations and forget them , and dote , and pore upon our grievance , it is just with God to leave us comfortless , not that we want any comfort , but we flatter our grievance and forget our comfort . Let us change our object , and when we have looked upon our grievance , and been humbled in the sight of our sins , let us look upon the promises , let us look upon Christ in glory , and see our selves in Heaven triumphing with him . What can terrifie a Soul ? not Death it self , when it sees it self in Christ Triumphing , Faith sees me as well Triumphing in Heaven and sitting at the Right Hand of God , as it doth Christ ; for it knowes I am a Member of Christ , and whatsoever is between me and that happiness , that is reserved for me in Heaven , I shall triumph over it . Christ triumphed in his own person , over death , Hell , sin , the Grave , the Devil , and she will triumph in me his mysticall body , what he hath done in himself , he will doe in me . This faith will overcome the world ; and the Devill , and Hell , and all that is between us and Heaven . A Christian that sees himself sitting at the right hand of God with Christ , triumphing with him , he is discouraged at nothing : for faith that makes things to come present , it sees him conquering alreadie . Let us be exhorted to joy , Rejoyce , and again I say rejoyce , we have reason to do so , if we look to our grounds ; but when we yield to Satan , and our own flesh , we robb God of his glory and our selves of comfort , but we may thank our selves for it . But I come to the sixth verse , wherein the Apostle inlargeth himself , by shewing the end of his sufferings in regard of them , by setting downe both parts , both affliction and comfort . VERS . VI. Whether we be afflicted , it is for your consolation , and salvation , or whether we be comforted , it is for your consolation and salvation . IT is much in every thing , how the mind is prepared to receive what is spoken : the Apostle therefore to make way for himself in their hearts , he removes therefore scandall from his sufferings , and he shews that it was so farre , that they should take offence at it , that they ought to do as he did , to bless God for it : for as the sufferings of Christ abounded in him , so his comfort abounded And because they should think themselves no way hurt by his sufferings , and base usage in the world , he tels them in the verse , that all was for their good : no man should be offended at his own good : they had no reason to take scandall at that which was for their good , but saith he , if you think basely of me for my sufferings , you think basely of your own comfort : for my sufferings are for your good , and my comforts are for your good ; whether I suffer or be comforted , it is or you . The crosse is a distastfull thing to us , and likewise the crosse in others is a distastefull thing , not onely distastfull , and bitter to us but shamefull . St. Paul knowing this , because he would ( as I said ) work himself into their good conceit , that he might prevaile with them for their good saith he , you ought not to think a whit the worse of me for this , for all is for you . So you see the scope of the words , Whether we be afflicted , it is for your &c. But first he speakes of affliction alone , and then of comfort alone . If we be afflicted , it is for your good , and if we be comforted it is for your good . His reason is ; because sometimes afflictions appeare without comfort : therefore he saith not , If we be comforted onely it is for your good , but if we be afflicted it is for your good . Sometimes comfort is before our afflictions , that we may indure it the better God cheares us to it ; Sometimes God sheds his Spirit in affliction , that there is abundance of comfort in it : but for the most part it comes after , after we have waited : but in it there is always such a measure of comfort , that supports us that we sink not : yet the speciall degree of comfort usually comes after ; therefore he speaks of affliction in the first place . If I be afflicted it is for you , &c. The Point is easie , that The afflictions of the Saints are for the good of others . The afflictions of Gods Church are Gods peoples , especially the afflictions of Pastors , and Leaders of Gods Armie , God singles out some to suffer for the good of others ; the good especially of consolation , and salvation , for these two goods . How can this be that the afflictions of Gods people , are for the consolation and salvation of others ? I answer , many wayes , as we shall see afterwards more particularly : but onely now to make way . Afflictions are for the good and comfort of others , because we have their example in suffering , to traine us up how to suffer : Example is a forcible kinde of teaching ; therefore ( saith the Apostle ) our afflictions are for you , to lead , and teach you the way how to suffer . Words are not enough , especially in matter of suffering , there must be some example ; therefore Christ from Heaven came , not onely to redeem us , but to teach us ; not onely by words but by example , how to doe , and suffer willingly , and chearfully , and stoutly in obedience to God as he did . Again , Afflictions doe good to others by ministring occasion to them , to search deeper into the cause : when they they see the people of God are so used , they take occasion hereby to enquire what is the cause , and so take occasion to be instructed deeply in matters of Religion : for mans nature is inquisitive , and grace takes the hint of any thing : What is the matter that such and such indure such things ? Hereupon I say they come to be better grounded in the cause , & little occasions oft times are the beginnings of great matters : by reason that the spirit as well as wit is of a working nature , and will draw one thing from another . We see what a great Tree riseth of a little seed , how a little thing upon report worketh conversion ▪ Naaman the Assyrian had a Servant , and she told him that there was a Prophet in Jurie that was a famous man , that did great matters , and if he would go to him , he should be cured of his leprosie ; that little occasion being ministred Naaman comes to the Prophet , and he was cured of a double leprosie , both of soule and body , and went home a good man ; so by way of ministring occasion of inquisition the sufferings of others doe good . And then seeing the constant and resolute spirits of those that suffer it , doth them good and comforts them : for , first it makes them conceive we of the cause , certainly these men that suffer constantly , and chearefully , it is a good cause that they suffer for , when they see the cause is such a resolution and courage in the sufferers . And it makes them in love with , and begin to think well of the persons , when they can deny themselves , surely these men care not for the pleasures and vanities of the world , that can indure to suffer these . So Justin Martyr saith when he saw Christians suffer , he thought they were men that cared not for pleasures ; for if they had , they would not suffer these things . Besides , They can gather from the presence of Gods spirit , imboldening the sufferers , what they may hope for themselves if they should suffer . They may reason thus ; Is God by his spirit so full and so strong in these that are flesh and blood as we are ? is he so strong in women , in young men , in aged men , that neither their yeares , nor their sex , nor their tenderness , can any kind of way hinder them from these kind of abasements , and sharp sufferings ? surely the same spirit of God will be as strong in me , if I stand out in the same cause , and carrie my self as they do ; and there is good reason , for God is the same God , the spirit is the same spirit , the cause is the same cause , therefore it is no false reasoning : I may upon a good presumption hope for the presence , and assistance of the Spirit of God to inable and strengthen me as he did them ; for the same Spirit of Godwill be strong in all . And this is partly likewise in the intent of them that suffer : There is a double intent ; it is the intent of God to single them out to suffer for the good of others ; and it is their intent to suffer that others may have good . This is one reason , why they are willing rather to suffer shame , or bodily punishment , then they will hinder others of the good they may take by their suffering . So it is Gods end , and their end . It is for your consolation , in Gods intent , and in my intent and purpose , and in the event it self : Thus you see how afflictions suffered in good cause , help for the consolation and salvation even of others : the example of those that suffer flow into the mind , and insinuate into the judgment and affection of the beholders many wayes . And this the Factors of Antichrist know very well : for if ever there be any persecution again , we shall hardly have fire and fagor , that they may not give example ; they will come to Gun-powder plots and Massacres , and such violent courses to sweep away all . They know if it come to matter of example once , the grace of God in his children , and the presence of his Spirit , that shall appeare to others , it is of a wondrous working force , they are wise enough to know that , the Devill teacheth them that wit , when he hath been put by all his other shifts . If it be so that the sufferings of Gods Children are for the good of others , then to make some use of it . Let us not take any offence at the cause of religion for suffering : we ought not to have an ill conceit of a cause for suffering , but rather think the better of it . I speak it is in this regard , we have many that will honour the Martyrs that are dead , that are recorded in the book , but if any suffer in the present view , before their eyes , they are disgracefull to them . This should not be . For first of all , if the cause be good , the end of good men ( by the help of the spirit of God ) is for thy good . Was it not a cruell thing in Saul to strike at David when he played on his Harpe , when he sought his good and easement ? To kill a Nightingale in singing , it is a barbarous thing . Gods Children by all that they suffer intend the good of others : now to hurt and and maligne them in doing good , to persecute them that indure ill for our good , or that labour and do any thing for our good , it is a barbarous savage thing : All is for the Elect , I suffer not for the Elects sake , saith St. Paul in 2. Tim. so my sufferings are for you . We may know we are elected of God , if we take good by the sufferings of others , if we take no scandall , and offence , and doe not add affliction to the afflicted , for all is in Gods intent , and in their intent for our good . For instance ( a little to enlighten the point , because it is not usually stood on , and it is a notion that may help our conceits of the excellent estate of Gods Children ) Reprobation ( to go as high as we may ) it is for their good , to shew mercy to them , to set by , and neglect so many , and to single them out . The creation of the World is for their sakes . Gods providence directs all for their Good : for why doth he suffer wicked men ? it is that they may be instruments to exercise them that are good ; it is by reflexion , or some way for the cause of the good , that the wicked are suffered to be upon the earth . The administration of the world , it is not for the Rebels that are in it , it is for those that are Gods Children , and he tosseth and tumbleth Empires and Monarchies , the great men of the world , they think they doe great matters , but alas all this is for the exercise of the Church , this is reductive to the Church , by Gods providence . All their attempts are for the little flock , for a few that are a despised company , that he meanes to save , if we had eyes to see it . So likewise his Ordinances are to gather this Church , which he hath chosen from all the world to himselfe ; the Ordinances of the Ministrie , and of the Sacraments ; the suffering of Ministers , the doing and suffering of Christians , all is for their good , as we see in this place ; I suffer for your consolation and comfort . Heaven and earth stands for them , the Pillars of Heaven and earth would be taken asunder , and all would come to a Chaos , an end would be of all , if the number of them were gathered , that are the blessed people of God , for whom al things are . The doings and sufferings of Gods people ( we doe not know indeed that are Ministers , who belong to God , and who do not ) but our intent is to do good to those that are Gods , and the issue proves so , the rest God hath his end in it to harden them , and bring them to confusion , to take excuse from them : but the reall good of all our pains and suffering is the Elects . Let us examine , what good we take by Ordinances of God , and by the sufferings of the present Church , and the sufferings of the former Church , doe their examples animate , and quicken , and encourage us to the like courses ? It is a signe we are elected of God , there is no greater signe of a good estate in grace , then a gratious heart , to draw good out of the examples of others , and to draw good out of every thing that befals us , because Gods end in election , and his manner of providence is to guide all to their good . Again , we learn another thing likewise , how God over-rules in his providence , the projects of carnall men , of the Devil and his instruments , and Agents and Factors , God over-rules all things , that which in it self is ill , and in the intendment of the inflicter is ill , yet God turnes it to the good of others , and the good of them that suffer too . Satan intends no such matter , as it is said Isa. 10. Nebuchadnezzar thinks no such thing : Ashur the rod of my wrath , he intends no such matter , they intend not the consolation of Gods , when they wrong the Saints of God , and so exercise their patience and Grace ; No , they intend their hurt , and confusions . It is no matter what they intend , but God at the first , created light out of darkness , and in his providence doth great matters by small meanes , in his providence over his Church , he doth raise contraries out of contraries , he turns the wicked proiects of men to contrary ends , and makes all serviceable to his own end . In state-policie , he is accounted the wisest man , that can make his enemies instrumentall to his owne purpose , that can make others serve his own turne , to work his own ends by others , that are his opposites , and he had need of a great reaching head , that can doe so . The great providence of Heaven doth thus , God is the wisest Polititian in the world : All other policie is but a beam from that Sun , he can make instrumentall , and serviceable to him , his very enemies . And this is the torment of Satan , that God over shoots him in his own bow , he over-reacheth him in his own policie , where he thinks to doe most harme , he doth most good ▪ in those afflictions whereby he thinks to quell the courage of the Church , God doth exceeding good to them , and enlargeth the bounds of the Church this way . It is an ordinary speech , The blood of the Martyrs is the seed of the Church . The Word of God is the seed of the Church , how then is the blood of the Martyrs and Sufferers the seed of the Church ? Thus , the Word of God is the seed of the Church , how ? As it is in the Bible , in the book ? No , as it is published in preaching , much more as it is published in confession ; and much more as it is published and sealed in Martyrdome , by suffering : the Word of God so laid open , as not onely spoken but confessed , and practised in life , and not onely so , but sealed by induring any thing ; thus it is the seed , and works strongly . God over-rules all inferiours , though they have contrary motions in their own intent to his , yet he brings them about to his end . As we see the Heavens have a contrary motion to the first Heaven , that carries the rest , the primum mobile , yet they are turned about by another motion , contrary to the bent of themselves , they goe one way and are carryed another . As we see in the wheels of the Clock , one runs one way , another , another : all make the Clock strike , all serve the intent of Clock-maker : so one runns one way , and another , another . Carnall men offer disgrace and disparagement to Gods people ; their intent is to overthrow all , to disgrace and to trample on the cause of Religion , but God useth contrary wheels , to make the Clock strike , all turnes in the issue to his end . Therefore though we say in our common speech , that the Devill is the God of this world , it is the Scripture phrase , and it is so in regard of the wicked that are under him , yet he is a God under a God , there is but one Monarch of the World , he is a God that hath not power over Swine , further then he is suffered . It is a point of wondrous comfort , that though we be thus used , yet there is an active providence , there is one Monarch , one great King that rules all . It is a ground of patience and contentment in whatsoever we suffer ; not to look to the next instrument , but look to the over-ruling cause , that will turn all in the issue to our good . This Joseph comforted his Brethren with , you sent me and of an ill mind too , but God turned it to good . It was no thank to them , yet it was no matter , he comforted them in this , that God turned their malice to his good , and to their good too , for he was sent as a Steward to provide for them . And it is one ground why to think more moderately in regard of anger , fiercenesse against wicked men , it is a ground of pittying of them , for alas poore soules what do they ! though they intend it of malice , they are but instruments and shall be over-ruled , to do good contrary to their meaning , as St Paul saith here , Whether I be afflicted it is for your consolation and salvation . The worst intents , and designes of the enemies of Religion , was for the consolation and salvation of the Corinthians . It is good to think of this before hand , it is a ground of patience , and not onely so , but of comfort , and joy ; which is a degree above patience . God over-rules all thus , Therefore we should quietly cast our selves wholly upon him , willing to doe and suffer whatsoever he will have us , knowing that he will direct all to the good of the Church , to our comfort and his own glory . Again a further use may be this to teach us to communicate our estate to others , because it is for their Good. Good is diffusive , saith St. Paul , all that I do or suffer , it is for your good ) to ioyn comfort , and suffering together ) If I be comforted it is for you , and if I suffer it is for you . It must be by their taking notice of it , and that is not all that they ought to take notice , but we ought to let them take notice as much as we can , Come Children , and I will teach you the feare of the Lord , Psal. 34. 11. Come and I will tell you what the Lord hath done for my soule : The righteous shall compasse me about saith David . As when a man hath some great matter to tell , there will be a ring of people about him , desirous to heare what he saith , so saith David the righteous shall compasse me about , when David had sweet matter of experience , to tell what God had done for him ; how he had been with him in his affliction , and delivered him , the righteous shall compass me about , I will declare it to others . For Gods children make others case their owne , they comfort them , as they would be comforted of them againe . As they ought to do so , so we should take notice of their troubles and deliverances , how God sanctifies them to them , these things tend to edification . There is the same reason to one Saint of God as to all , and God is the same to all in the like case . Experiments are made much of in other things in Physick , and judged cases in law , and such like . Tried things in all professions are good : so tried truths should be valued . Now when a man teacheth another his experiment , it is a iudged case , a tried truth . It is not every truth that will stay the soule in the time of a great temptation , but a truth proved , a tried truth . Therefore it is good for Parents , and Governours , for friends , and for all degrees of men , to make it one way to spend their time fruitfully , to discourse with others of the blessed experiments they have had of Gods gracious providence , in the passages of their life , Abraham will teach his Children , I will tell it to him therefore saith God. It is a meanes for God to reveale many things sweetly to us : when he knows we are of a communicative spreading disposition : God gaines by that meanes , his glory is spread , our grace is increased , the good of others is multiplyed . To goe on . It is for your consolation and salvation . Whether we be afflicted , or whether we be comforted , all is for your consolation and salvation . I will not trouble you here with the diverse readings of copies , some Greek copies want the word salvation , but the most that the translations follow , have both consolation and salvation : some have consolation and salvation in the first , but they repeat it not in the second . Whether we be comforted , it is for your consolation and salvation , but because the more current have both , therefore we will ioyn both , it is for your consolation and salvation . For huper in the Greek it hath a double force , it signifies either to merit , hupon , to procure , and merit salvation , and so we doe not understand it , or huper for your good , a finall cause , it includes either a meritorious deserving cause , or a finall cause , Whether I be afflicted , it is for your consolation and salvation , not by merit and desert ; so Christs suffering was , but to help it forward , in the execution of it . I speak this to cut the sinews of a Popish point ( as I meet it ) which is a cousening point of their Religion , which indeed is not a point of religion , but a point of Romish policie , a point of cousenage : as most of their religion is but a trick for the belly . They have devises forsooth of the Popes treasurie , he , being the Treasurer of the Church , hath a treasurie ; and what must that be filled with ? with the merits of Saints , with the superabundance : For , they can deserve and procure Heaven for themselves , and more then obey , there is an overplus of obedience , the superabundance of that is laid in a treasurie ; and who should have the benefit of that but the Treasurer of the Church , the Pope ? But how shall the Church come by this abundant satisfaction and merit ? They must buy them by pardons , and they come not to have pardons for naught , but by purchasing of them , and hence come Popish indulgences : that is nothing but a dispencing of the satisfaction , and merits of the Saints , which they did ( say they ) for the Church ; abusing such phrases as these , when they had more then their own obedience , they did good to others , and others had benefit by it . A shamefull opinion , bred in the dark night of poperie , when the Scriptures were hid , and when people did lye in ignorance , and it was meerly to advantage their own selves ; for indeed the Scripture saith that Gods Children did suffer for the Church : but that was not for satisfaction for the Church , but for the good of the Church . Onely Christs death was satisfactory ; Christ is the onely treasurie of the Church , and the satisfaction of Christ , They think they merit by their sufferings , when they suffer for their merits : And they think they merit not onely for themselves , but for others too , which is a Diabolicall sarcasme . The Devill mocks them that way , he makes them ignorant of themselves . Alas , that a silly sinfull man , should think to do enough for himself , and more then enough , enough for others ! The wise Virgins had but oyle enough for themselves , they had none for others , but these wise Virgins , have more then for themselves , they have for others too . It is not worth the standing on , to hinder better and more comfortable things . The phrase runs in this sense , when it is meant of Christ , Christ suffered for our satisfaction , for our redemption . And Leo the Pope , one of the the best of their Popes , and in his rank , a holy man in his time , he saith excellent well for this , sanctorum preciosamors , &c. The death of the Saints is prcious , but the death of no Saint is a propitiation for others : their death is sanctified , but not propitiatorie to others : Therefore singularis singulis ; all the Saints , their death was for themselves . It is an excellent speech solus Christus , &c. every other besides Christ , their death was singular , it went not out of their own persons to do others good , otherwise then by an exemplary course ( as St. Paul speaks here ) but onely Christ it is , in whom all dyed , in whom all are crucified , in whom all are raised , in whom all ascend , in whom all are glorified : As publique Adam his death was for all ; he was not considerable in his death , as one man , but as a second Adam ; who by his publique obedience , as the first publique person by his disobedience infected all ; so he by his obedience and satisfaction , by his passive obedience especially when he shut up his obedience in death , all dyed in him , it was as much as if all had dyed , as if all had been crucified , and risen in him . The meaning is therefore , Whether we be afflicted , it is for your consolation and salvation , to help it forward , to help forward your comfort , by way of example , and not by way of satisfaction and merit any kind of way . Doe but consider this one reason , ( and so I will end the point ) there was no Saint that ever merited heaven by his own satisfaction ( therefore he could not doe good to others , by way of satisfaction ) how do you prove that ? By that excellent speech , in Rom. 8. The sufferings of this world are not worthy of the glory that shall be revealed . All that they suffered , was not worthy of the glory to be revealed : therefore they could not by any satisfaction of their own , merit heaven for themselves : what should we speak of others then , to do any good to others ( I mean ) by way of satisfaction . But he shews this in the next words more clearly , how good is done to others , Whether we be afflicted , it is for your consolation and salvation . Which is effectuall in enduring the same sufferings that we also suffer . It is read in the Margine , and most go that way , and the oldest Interpreters too : some Translators have a word as fit in the margine , as in the text oft times , and they leave it to the Readers to take which they will. It is good and usefull both wayes , but the most go that way , and it is more clear . The meaning is this , Whether we be afflicted , it is for your consolation & salvation , which salvation of yours is wrought out , in induring the same sufferings that we also suffer . If it be read [ effectual ] as it is in the text , & not in the margine , then it is thus , If we be afflicted , it is for your consolation and salvation , the assurance whereof in you is effectuall , to make you indure the sufferings that we suffer . Now here must be a thing cleared . How salvation is wrought by affliction ? I answer , Salvation is wrought by Christ , by way of merit , and procurement , and purchase , and satisfaction to divine justice ; but salvation in regard of the profession of it , is wrought by afflictions , that is , we come to have it by this way . We may consider salvation in purchase , and title , and salvation in possession , and investing into it : salvation in title and purchase is wrought by the death and sufferings of Christ , who hath this preminence to be called , and stiled a Saviour : but though it be gotten by him , it is not possessed but by a certain way and course . That salvation the title whereof we have by Christ , it is not possessed or entred into , but by a course of suffering and doing . God hath measured out so many holy actions for every Christian to doe , and so many things for every Christian to suffer , so many grievances , if he be of yeares of discretion ( God hath a way to save Children which leane to his wisedom , but ) this way God saveth men , they have a cup measured to them , they have so many afflictions to suffer before they be possessed of that which Christ hath purchased : so it is wrought in regard of possession , in suffering the same afflictions that others suffer . There are two ways , doing good , and suffering for good , that are the beaten way to obtain salvation , which salvation is wrought by the satisfaction of Christ. Marke here , he saith our sufferings tend to your comfort and salvation . How ? because it helps you to indure the same suffering : by seeing others suffer , and by induring the like , we come to the possession of salvation in the end , because by seeing them suffer , we are incouraged to suffer . The point hence is this , that , Whatsoever good we take by the sufferings of any , it is by stirring up and strengthning some grace in us . Whatsoever good we take by any , set Christ aside ( from whom we take good likewise by way of example , as well as merit ; but in a singular respect by way of merit ; ) but for others , whatsoever good we take it is not direct , it is not immediate , but onely by stirring up some grace by strengthning some grace in us . There is no good derived from others to me but by confirming and strengthning some grace : so I come to have good by them , saith St. Paul here , My sufferings increase your salvation , but it is because my sufferings stirre you up to suffer the same afflictions . You learn of me by my carriage and example to suffer , and so by suffering that which I suffer you come to salvation . This is sufficient to convince ( that idle opinion that I spake of before , ) that the sufferings of the Saints are not conveyed by way of pardon to the ignorant people , that know not what Saint , or pardon , or suffering , or merit is : but the way of comfort by the suffering of others , is by confirming and strengthning some grace , of patience , or comfort , &c. in them . All the good that is in the father , cannot help the son , except he tread in his fathers steps . If we go not the same way as others do to heaven , in the same graces , all their sufferings will do us no good , but serve to condemn us . The point is cleare , because it serves to enlighten other points , I doe but name it . But that , which I will a little more stand on is , that salvation is wrought by suffering . We come to the possession of salvation by Patience . Faith of salvation by Christ , stires us up to suffer , till we come to the possession of that that we have title to . Mark how these hang together , first a Christian knows that God will save him by the merits , and satisfaction , and obedience of Christ , his surety , the assured perswasion of this salvation that he hath title to by Christ , because the possession of it is deferred till the next world , and there is a distance of time , and that time is incombred with afflictions , hereupon comes a necessity of some speciall grace to carrie us along till we be fully invested into that that we have title to by Christ , there must be some grace between faith , and the possession of heaven . I am assured of the possession of heaven , in my first conversion : but I am not invested into it , it is deferred : there is a distance of time which is afflictive : for , hope deferred maketh the heart faint . A thing that we have right and title to , deferred , afflicts the soul , and the deferring of good hath the respect of ill ; good deferred puts upon it the consideration of ill : for it is a grievance to want a good , I have a right unto . Now it is not only deferred , but my life is an exercised life , with many actions and sufferings ; what grace must bear me up between me and heaven , and in the tediousness of the time prolonged ? especially the grace of induring . Therefore faith in Christ , by which I have a title to heaven , that stirs up hope , and hope stirs up patience ; and that helps me in the way to heaven , it helps me to beare crosses and afflictions , and likewse to indure the tediousness , and length of time till I come to Heaven : so salvation is wrought by suffering , we come not to the possession of it , but by suffering and induring , you have need of patience saith the Apostle , Heb. 10. Give me leave to cleare the point a little : How doth patience enter into this great worke of helping our salvation ? Patience in induring affliction it helps many wayes . They work salvation , not by way of merit , for that were to disable the title we have by Christ , but by way of evidence , it helps the evidence of the title ; for I have title by Christ ; but how do I know that my evidence to that title is good ? Afflictions , and the patient suffering of them ; not afflictions alone , but afflictions joyned with the grace of patience to indure them ( for else they do no good , afflictions are evill in themselves ) for thus it increaseth my evidence , every heire is a son ( for heaven is the inheritance of Sons ) and every Son must be corrected ; and I am corrected , and afflicted in this life , and God doth give me grace to indure them , and to see my good in them , these afflictions therefore mingled with patient induring of them , do evidence that I am not a bastard . In Heb. 12. the Apostle proves this , every one that hath not some affliction or other , he is a bastard and not a Son. It increaseth my evidence , that I am the child of God ( especially if I suffer for a good cause ) if we suffer with him , we shall reign with him , here the evidence is increased . By this I know I am in the way , which is strewed with crosses and afflictions , we must enter into heaven this way , I know it for the way , so it furthers my salvation , it gives me assurance that my euidence is good . It is the Scriptures manner to say things are done , when the knowledge of the thing is increased : As to say we are saved , when we know more assuredly that we shall be saved ; to say we are in the Kingdom of heaven when we know we are in the state of the Kingdom of heaven , as in 2 Pet. 1. saith he , grow in grace , &c. for by this meanes , a further entrance shall be ministred unto you , into the Kingdome of God : The knowledge of a mans estate in grace is a further entance into the Kingdom of God , that is begun here in this life . The knowledge that I am an heire of heaven , is to be in heaven before my time . Thus afflictions joyned with patience help salvation , because they help the evidence of salvation , they shew that we are sons , and not bastards ; it is an evidence of our adoption . And then sufferings , joyned with the grace of induring , help forward salvation by vvay of qualification ; there is a qualification , and disposition of soule , which is necessary before we come to Heaven ; because no unclean thing shall ever come to Heaven . Now suffering joynd with patience , having a mighty and blessed worke this vvay , to purge us of that soile , that vve cannot carrie to heaven with us . We may not think to carrie our unmortified pride and lusts , and base earthly affections , and our pleasures and riches ill gotten to heaven with us : oh , no , the presence of heaven is a more pure presence then so , and the place will not indure such defilements , we must be cleansed thereore . Now , because afflictions indured with patience , have a blessed power to subdue that which by nature is powerfull in us , to purge out those base affections , that are contrary to the glorious estate we look for , therefore they help us to heaven , they help the qualification of the person , not the merit and desert of it . They help likewise the qualification , by removing that which corruption feeds on , for affliction indured removes that which corruption works on , and strengthens it self by : affliction is either in removing riches , or honours , or pleasures , somewhat that corruption feeds on : for all corruption is about those Idols , greatness , or pleasure , or profit of the world : Now sufferings crossing us in our reputation , or estates , or body , one way or other , they withdraw the fewell that feeds our corruptions , and so help mortification and purgation , and so fit us for Heaven . They help our repentance , they make the favour of God sweet , and sin bitter , it is a bitter thing to offend God , we feel it by the afflictions that are laid on us . Again , many positive graces are required before we come to Heaven , affliction indured helps al graces whatsoever ; the only time for grace to thrive in is the time of affliction , for affliction indured helps our zeal , our love , we have experience of the patience of God , and they stir up prayer , all graces are set on work in affliction , Out of the deep have I cried , prayers are cries in in affliction , they are not cold dull things , but set on fire , they set the spirit on worke to crie to God with earnest , frequent , and fervent in prayer . Then again , Afflictions indured , they work salvation and help us to Heaven , because they whet and sharpen our desire of heaven : for when we find ill usage here below in our pilgrimage , we have a great desire to be at home at rest , and that is one maine end why God sends afflictions , to help salvation this way , by sharpening our desires . For were it not for afflictions , and the induring of them , would we ever say , Come Lord Jesus , come quickly ? would we not be of Peters mind , It is good for us to be here ? would we ever be wearie of the world , before we be fired out of it , and pulled out of it , as Lot out of Sodom ? No , they help our desire and earnestness . The creature groanes , Rom. 8. Those that have received the first fruits of the spirit , they wait for the adoption of the sonns of God. Those that have the beginnings of grace , they wait for the accomplishment , what makes this but afflictions and troubles of the world ? They desire a State wherein all teares shall be wiped from their eyes . So we see these , and many other wayes ( but these are the principall ) how afflictions indured as they should be , they help salvation , they worke our salvation ; though they vvork not the title of it , yet they help us in the vvay . First , Because they assure us that vve are the sons of God , and so have evidence that vve are in a good state , and then they remove the hindrances , and purge us of our sins , and then they help us in all graces , they cherish all graces , and they sharpen and whet the edge of our desires to be out of this world . And all this must be in every Christian , before he come to Heaven : for God never brings a man of yeares to Heaven , but he gives him cause to see why he would be out of this world , either by long sickness , or affliction , or by one thing or other ; he makes them see that it is better to be there then here , and if it were not for crosses , who would be of that minde . Therfore have we not cause to suspect our selvs , that we are in smooth ways and find no crosses ? God doth give respit to his children , they have breathing times , they are not alway under crosses ; he is mercifull , perhaps they have not strength enough he will not bring them to the lists , to the stage , because they are not inabled , they have not strength enough . But they that have a continuall tenour of prosperity may well suspect themselves . If one have direction to such a place , and they tell him there are such ways , deep waters , that except he take heed , he will be drowned , and step into holes , and they are craggie wayes , and if he meet with none of these , he may wel think he is not in his way . So the way to Heaven , it is through afflictions ; we must indure many afflictions , saith the Apostle here , Salvation is wrought by induring the same afflictions , that you see in us . Now if I suffer and indure nothing ; if I cannot indure so much as a Filip , a disgrace , a frowne , a scorne for Christ : if the way be over smooth , it is not the way to heaven certainly : the way is not strewed with roses ; we must have our Feet shod with the preparation of the Gospel . They must be well shod that go among thorns , and they had need to be wel fenced , that go the way to heaven , it is a thorny rugged way , but it is no matter what the way be , so it bring us to Heaven : but certainly if the way be too smooth , we ought to suspect our selves . Now because it may be objected , many will say alas , what doe we suffer , and therefore our case is not good . I answer , Every Christian suffers one of these wayes , at one time or other , nay at all times , either by sympathy with the Church , put the case we have no afflictions of our own , doe we not sympathise with the Church beyond the Seas : When thou hearest ill news , if thou be glad to heare it , certainly thy case is bad ; there is a suffering by sympathy , and that suffering is ours . Then again , There are afflictions and sufferings , that arise upon scandals , that men run into before our eyes , which is a great grief , Mine eyes gush out with rivers of waters , because men keep not thy law , saith David Is it not a matter of suffering to a Christian soule , to see that he would not see , and to hear blasphemies and oathes that he would not hear ? to have the understanding forced to understand that he would not , living in a world of iniquity , in the Kingdom of the Devill ? It is a great grievance , Woe is me that I am forced to dwell in Meshech , and to have my habitation with the Tents of Kedar . It is a pittifull affliction to the Saints of God , to him that hath the life of grace in his heart , to have the wicked as goads and thornes , as the Scripture saith , the Jebusites should be to the Israelites , to have thoughts forced upon us , and things forced upon our soules , that we would not see , nor think , nor hear of , that which shall never be in Heaven . Again , Every one suffers the burthen of his calling , which is a great suffering , a man need not to whip himself as the Scottish Papists do , if he be but faithfull in his calling ; it is a notable meanes of mortification . God keeps a man from persecution many times , because he hath burthens in his calling to exercise him , he hath many crosses in his calling . God hath joyned sweat to labour , and trouble , and paines , and there is no man that is faithfull in his calling as he should be , but he shall find many crosses . And then that which afflicts most of all , the affliction of all afflictions , the inward combat between the flesh & the spirit , which God usually takes up in persecution , and outward troubles : Gods deare children in persecution find little molestation from their corruptions , because God will not lay more upon them , then he will give them strength to beare ; and now when he singles them out to outward crosses , he subdues their corruptions , that they do not vex them as before . In the time of peace , he lets loose their corruptions , sometimes anger , sometimes pride , sometimes one base affection , sometimes another ; and think you t his is no grief to them ? Oh yes , it grie ves them , and humbles them more then any cross would do : St. Paul was grieved more at this , then at all his sufferings , it made him crie out , Oh wretched man that I am , who shall deliver me from this body of death ? He doth not say , oh wretched man who shall deliver me from crosses and afflictions ; though they made him wretched in the eye of the world , yet he rejoyced in those : but his griefe was that he could not doe the good that he would , and that made him crie out , Oh wretched m●…n that I am , &c. It is God that ties up our corruptions , that they run not so violently on the soule at one time , as they do at another , for he hath the command of them by his spirit There is no Christian , but one of these wayes he suffers in the greatest time of peace , especially this way God exerciseth them , that he makes them weary of their lives , by this spirituall conflict , if they know what the life of grace meanes , he makes them know what it is to be absent from Heaven , he makes them know that this life is a place of absence , and all this is to help our disposition to salvation , by helping mortification , and by helping our desire to Heaven . Those that go on in a smooth course , that know not what this inward combate meanes , and are carried away with their sins : they are so farre from taking scandals to heart , that if they see evill men , they are ready to joyn with them , to joyn with blasphemers , and wicked persons . And instead of sympathizing with the Church of God , they are ready to joyn with them that censure them , and so add affliction to the afflicted . But to proceed , Whether we be comforted , it is for your consolation and salvation . Of comfort I spake in the former verse . Onely that note , that I will briefly commend to you is this , that Gods Children , hap how it will , they doe good . Cast them into what estate you will , they doe good , they are good , and doe good . If they be afflicted , they doe good by that , if they have comfort , they do good to others by that : no estate is amisse to Gods Children . And that is the reason of their perfect resignation . The Child of God perfectly resignes himself into Gods hands : Lord , if thou wilt have me suffer , I will suffer , if thou wilt have me afflicted , I yield my selfe ; if thou wilt have me injoy prosperity I will. I know it shall be for my good , and for the good of others . There is an intercourse in the life of a Christian , he is now afflicted , and now comforted , not for his own sake onely , but for the good of others : and when he shall be afflicted , and how long ; and what comfort he shall have , how much , he leaves it to the wisdom of God. It is a blessed estate ( if we could think of it ) to be a Christian , that we need to care for nothing but to serve God , we need to care for nothing , but study to keep a good conscience . Let God alone with all our estate : for God will inable us to want and to abound in our owne persons , and likewise he will sanctifie our estate for the good of others . And a Christian will be willling to be tossed , and to be changed from vessel to vessell , from state to state , for the good of others . If his afflictions may do good to the Church , he is content that God should withdraw his blessings from him , and humble him with crosses . If his example may be good to others , he is likewise joyfull , when God gives him rest , and causeth an inward comfort , he knows that this is good for others : he hath learned in his first entrance into Christianity , self-denyall , not to live to himself , but for the glory of God , and the good of others , as much as he may . We should labour therefore to content our selves in all conditions , knowing that all is for the best , not only to our selves , and Gods glory , but for the good of others . God when he takes things from us , and afflicts us , and when he comforts us , he intends the comfort of others . So we should reason when we indure any thing , and when we are comforted , certainly God intends the good of others by this : therefore I will have a speciall care in suffering , to carrie it decently , and exemplarily , knowing that the eyes of many are upon me . I wil carry my self so that God may have glory , and others may have edification and comfort , knowing that I am but Gods Steward , to convey this to others , that are of the same body with my self . Therefore in our communion we have with others , upon any good occasion ; we ought to express the blessed experience of the comfort of God upon us : This is the practise of holy men in their meeting with others , to shew them the comforts of God to their soules . Come , I will shew you what God hath done for my soule , saith the Psalmist . All are the better for a good man , he doth good to all , and therefore Solomon saith , When a righteous man is advanced , the Citie rejoyceth : They have cause , for he hath a publique mind ; nothing doth more characterise , and is a better stamp of a true Christian , then a publique mind . A carnall man out of self love , may grieve at his own sins , and may labour to comfort himself , but a Christian thinks others shall take good by me . It is the mind of Christ ; and it is the mind of all the Members of Christ , when a man thinks he hath nothing , except he have it to improve for the good of others . A dead , sullen , reserved spirit , is not a Christians spirit : if by nature we have such , we must labour to help it with grace : for grace is a diffusive communicating thing ( not onely in the Ministers of God , but ) in every Christian ; grace will teach them to make savourie their conversation to others , this way , that whatsoever they are , or whatsoever they can do , or whatsoever they suffer , they study to improve all to the good of others . And marke the extent of the loving wisedom and providence of God , how many things he doth at once : for in the same affliction oft times , he corrects some in his Children , in the same affliction he tries some grace , in the same affliction he witnesseth to his truth in them , in the same affliction he doth good to others , besides the good he doth to them . In the same affliction that others inflict , he hastneth the ruine of them that offer it ; at one time , and in one action , he hastneth the destruction of the one , by hastning the good of the other ; he ripens grace in his Children , making them exemplary to others , and all in the same Action , so large is the wise providence of God. It should teach us likewise to follow that providence , and to see how many wayes any thing we suffer any kind of way may extend , that if one way will not comfort , another may . When we suffer , and are grieved , let us consider withall that he that doth the wrong , he hastens his ruine and judgment : As Pharaoh when he hastned the overthrow of the children of Israel , he hastned his overthrow in the red Sea : so a pit is digged for the wicked , when they digg a pit for the godly . And consider , ( to comfort thy self ) thou hast some sinne in thee , and God intends not onely to witnesse his truth , but to correct some sinne in thee , and thou must look to that ; thou hast some grace in thee , and he intends the tryall of that . Look to these things , this shews strong heavenly mindedness , when there is self-denyall . Let us consider what God cals us to ; for God looks to many things in the same act ; wherefore doth God give us reason and discourse , but to be able to follow him in his dealing , as farre as we can reach to ? But I go on to the next verse . VERS . VII . And our hope of you is stedfast , knowing that as you are partakers of the suffering , so you shall be also of the consolation . THis verse is nothing but a strengthning of what he said before ; he had told them that whatsoever he suffered , it was for their comfort too ; and now he repeats it again , and sets a seal upon it , Our hope of you is stedfast , knowing that as you are partakers of the sufferings , so you shall also be of the consolation . In these words he shews that they shall share in the good with him , as well as in the ill ; that the Spirit of God in them , should help them to take all the good they could , both by his sufferings , and by his comfort . For as he by the help of the spirit of God intended the publique good , intended their good and comfort in all , whether he were afflicted or comforted ; so he saith here , he was assured that as they were partakers of his sufferings , so they should be of his comforts likewise . Here is the truth : And the seal of the truth . The truth , That they were partakers of his sufferings , and should be partakers of his consolations . And the Seal is in the manner of affirming these truths , Our hope of you is stedfast . And in this order I will speak of them . First , Gods Children are partakers of the sufferings of others . The Corinthians were partakers of the sufferings of S. Paul. Gods Children are partakers of the sufferings of others many wayes . First by way of sympathy , taking to heart the estate of the Church , and Children of God abroad . It grieved the Corinthians to hear that S. Paul was afflicted : for even as it is in the natural body , so likewise in the mystical body , there is a sympathy between the members . Likewise they partake of the sufferings of others by way of proportion : they suffered in their kind and proportion as he suffered ; though perhaps not in the same very individual kind . There is a portion of suffering in the Church , some suffer one way , and others another : but all partake of sufferings in some degree or other . Then again , they did partake of St Pauls sufferings , in preparation and disposition of mind , howsoever now they did not suffer as much as he , yet ( saith he ) I know as farre as the spirit of God is in you , you are prepared to suffer , and what we are prepared to doc , that we do . Christ saith we sell all for the Gospel , when upon serious examination of our hearts , we find we can part with it : when we set our selves to examination ; what cannot I part with for Christ ? can I part with my goods ? Can I part with my life ? if we can once come to resolution it is done , as Abraham is said to sacrifiee his Son , because he resolved to do it ; and David is said to build the Temple , because he intended to do it . God looks upon us in our resolutions and preparations ; what we resolve to do , that is done : So ( saith he ) you are partakers of my sufferings , not onely by sympathy , and in proportion of sufferings , but you are prepared ( he speaks charitably and lovingly ) to suffer whatsoever I suffer if God call you to it . And the ground of Christians partaking of the sufferings one of another it is the communion that is between Christians ; they are all Members of one body : if the hand suffer , the head suffers , the head thinks it self wronged when the hand , or the foot is wronged , by reason of the sympathy between the Members ( as I said ) and so it is in the mysticall body of Christ. There are these three unions which depend one upon another . The union of Christ with our nature , which is inseparable , it is an eternali union , he never laies that blessed mass of our flesh aside which he took , which is the ground of all our comfort : for God is now at one with us , because God hath taken our nature on him , and satisfied the wrath of God his Father . Next the union of Christ with our nature , is the union of Christ mysticall , Christ and his Members when they suffer , Christ suffers , their sufferings are the sufferings of Christ. The third is the union of one Member with another , that what one Member suffers , another doth suffer : therefore the Corinthians were partakers of Christ , because their sufferings were the sufferings of Christ , and they were partakers of St. Pauls sufferings , because his sufferings were their sufferings . They were partakers of Christs sufferings , because of the communion between the head and the Members , and they were partakers of St Pauls sufferings , because of the communion of one Member with another . And surely there is not a heart that was ever touched with the Spirit of God , but when he heares of any calamity of the Church , whether it be in the Palatinate , in France , in the low Countries , or in any Country in the world , if he heare that the Church hath a blow , it strikes to the heart of any man that hath the spirit of God in them , by a sympatheticall suffering . It is one good signe to know whether a man be of the mysticall body or no , to take to heart the grievance of the Church . As good Nehemiah did , he would not take comfort in the pleasures of a Court , in the King of Babylons Court , when it went not well with his Country , when the Church was in distress , he took their grievance to heart : So Moses , the very joyes of Pharaoh's Court could not please him , when he considered the abasement of his Country-men , he joyned with them , and it is called the rebuke of Christ. So it is with all the people of God , there is a communication of suffeings . As you are partakers of the sufferings , so you shall be also of the consolation . Wherein two things are observable . First , That a necessary precedent condition of comfort is sufferings . And then the consequent of this , that those that suffer as they should are sure of comfort . These two things unfold the meaning of the spirit of God here . Before there be comfort , there must be suffering , for God hath established this order , even as in nature , there must be a night before the day , and a Winter before a Summer : so in the Kingdom of Christ , in his ruling of the Church , there is this divine policie , there must be suffering before comfort . God will sooner break the league and the Covenant between day and night , then this league of suffering and comfort , the one must be before the other ; it was so in our head Christ , he suffered , and then entred into his glory : so all his Members must be comfortable to him in suffering , and then enter into their glory . The reasons of this are diverse . First of all , this method and order is , first suffering , and then comfort , because God finds us in a corrupt estate , , and something must be wrought out of us , before we can be vessels to receive comfort ; therefore there must be a purgation one way or other , either by repentance , or if not by repentance , by affliction , to help repentance : there must be suffering before comfort . The soule is unfit for comfort . Secondly , This order commends and sweetens comfort to us ; for fire is sweet after cold , and meate is sweet after hunger , so comfort is sweet after suffering : God fits us to comfort by this , by purging out what is contrarie to comfort . And he indeares comfort by this ; those that have felt the cross , comfort is comfort indeed to them : heaven is heaven indeed to him that hath had a hell in his conscience upon earth , that hath been afflicted in conscience , or outwardly persecuted , it set a price and value upon comfort . Partly likewise to sharpen our desire of comfort ; for suffering breeds sence , and sence that stirs up desire , and desire is eager ; now suffering , it makes comforts pretious , and sets us in a wondrous strong desire after them . And by this meanes likewise God comes to his own end , which is that our comforts may be eternall , therefore we have that which is ill in the first place . Woe to us if it should be said to us as to Dives in the Gospel , Son , son , thou hadst thy good here , and now thou must have thy ill : God intends not to deale so with his Children , but they tast the worst wine first , and better afterward ; because he intends eternall happiness to them , he observes this method , first ill , and then good , the best at last . If this be so , then why should we be offended at Gods order ? why should we not take it , not onely gently and meekly , but joyfully , the afflictions that God sends to prepare , and fit us for happiness , to sharpen our desire to happiness , to make it pretious to us ? Certainly it is a ground not onely of patience and meekness , but of joy and comfort in all the things we suffer . Will a Patient be angrie with his Chyrurgion for searching of his wound ? he knows that that is the way to cure him ? Will any man take offence at the Gold-Smith for purging his mass ? they know that is the way to purifie it , and fetch out the dross . This is the method in nature , the ground muft be plowed and prepared , and then comes the harvest : let us be content with this method , and rejoyce in any suffering , knowing it will have a blessed issue : and not to think much at suffering any thing for a good cause in our selves , or by way of sympathy , or support with others , because this is the high way to a better estate , : if we suffer with the Church , or for the Church any kinde of way , we shall be comforted with the Church . It is that which sweetens the cross , that we are under hope of better still . Who would not indure a little grievance in the way to have honour in the end ? to have ill usage in an Inne , and to go to a Kingdom ? All our discomforts and afflictions are but by the way here , and crosses are necessary for Travellers , and here we are but in a travelling estate . It should I say incourage us not to take offence at any thing , that God exerciseth us with in this world , nor to take scandal at the afflictions of the Church . And then it should strike terrour to those that will not indure so much as a scratch , a scoff , a word , a chip of the cross , that will indure nothing : doe they know that this is Gods order ? do they avoid crosses in any degree , and do they think to have comfort ? No , God will not change his order for them ; he hath established this order , and heaven and earth shall faile , rather then Gods order shall not be sure . If we will have comfort , we must suffer ; if we will avoid suffering , and think to go to heaven another way then God hath ordained , we may take our own way , but we must give him leave to take his way in comforting & advancing whom hewil , and that will not be us , because we wil not frame our selvs to his order , we must not look for hisdignitie , if we wil not suffer with him , we shal not reign with him . The next thing observable in the order is this , that Those that suffer as they should are sure of comfort . There is a threefold conformity with Christ , in suffering . grace . glory . Those that are not conformable to him in suffering , they cannot be conformable to him in grace , and if they be not in grace , they shall not in glory . He took upon him our nature abased first , and our nature purified , and our nature glorious he hath now in heaven : so our nature in us must keep this order . First , it must be abased as our flesh was in him , and then filled with grace , by little and little , and then glorious , as our nature is in him . If we will not suffer our flesh to be abased , and exercised with afflictions , and let God worke his own good work as he pleaseth this way , we are not conformable to Christ , who was first abased , and then advanced : what was wrought in his blessed flesh , must be wrought in his mysticall body , in all his Members by little and little . Therefore those that are tender , and way-ward to indure any thing , when God cals them to it , they are enemies to their own comfort : God hath set down this order , if they do not partake of the sufferings of the Church , they shall not partake of the comfort . Oh it is a cursed estate to be out of the condition of Gods people , and it is a comfortable thing , to have part with those that are good , yea , even if it be in suffering with them . It is better to have communion with Gods people in suffering , then to have communion with the wicked in the world , in reigning and triumphing . And that is the reason that the spirit of God in the Prophet made him desire , Deale with me Lord , as thou usest to deale with those that feare thy name , he knew he deals well enough with them , visit me with the salvation of thy children , he knew that was a speciall salvation : so to have God deal with us , as he deals with his , and to visit us in mercy and love , as he visits his own , it is a speciall favour . It is better to beare the crosse with them , that we may partake with them in the comfort , then to have all the comforts that the wicked have , and to share with them in the misery afterward . Therefore let us be content to share with Gods people in their suffering ; when we heare of any that suffer for a just cause , though we have no sufferings of our own , let us beare a part with them , and with the bond of the communion of Saints help what we may . And it is as true on the contrary , if we partake with the wicked in their sins , we shall partake with them in their punishment . Therefore the Scripture saith , Come out of Babylon my people , lest if you partake of her sins , so you partake of her punishments . Now Atheisticall people think it nothing to enter into league and amity , and society with prophane people , that are professedly so , not onely by weakness , but those that are stigmatized , but what saith the Scripture ? ( and the Holy Ghost doth not trifle with us ) Come out of Babylon my people , lest you partake of her plagues : which is not meant so much locally to come out of the place , as in disposition to come out in respect of liking , and converse , and secret intimate communion . Lots sons in law , they thought it was but trifling , they gibed as Atheists do now , when they hear the Ministers incourage people to make much of religion , and to set against those that are opposite , they think they are inforced to it , and it is upon mistake , &c. though it be as palpable as the light of the sun : they deal as Lots sons in law , when he warned them to come out of Sodome , and he was pulled out ; they would believe nothing till fire came down from Heaven , and destroyed them all , it was too late then . Therefore let us hearken to the counsell of the Angell , let us not make this a matter of scorne , a light matter , but as we desire to have no part in their confusion , so avoid their courses . The Scripture is terrible to those that after the breaking out of the light will be such ; there is not more direct Scriptures against any kind of men , then those that willfully cleave to Antichrist : therefore we should not esteem it a light matter , but think of it seriously indeed . And not onely in respect of them , but all wicked society : were it not pitie that men should be severed from them hereafter , whose company they will not be severed from now ? If thou see an Adulterer , a Blasphemer , a wicked licentious Atheisticall person , and thou runnest into the same excesse of riot with him , thou wilt not be drawn by any perswasions ministeriall or friendly , or by thine own light ( which knows his course to be naught ) to retire from his society , dost thou not think to share with him afterwa●…d in his judgment ? As you are all Tares , so you shall be bound in a bundle , and cast into Hell together . As the wheat shall be gathered into Heaven : so the tares , a cursed company , that will cleave together though they be damned for it , as they clave together as burrs and tares here , so they shall be cast into Hell together ; that is the end of dissolute unruly creatures , that nothing will sever them from those , who in their own consciences they know rheir courses to be naught . Our hope of you is steadfast . There is a double certainty , a certainty of the truth of the thing , and a certainty of the estate of the person . The certainty of the truth is this , Those that suffer with Christ & his Church , shall be glorified with Christ and his Church : the certainty of the truth is more certain then Heaven and Earth . Now besides the certainty of the truth , or thing , there is interposed a certainty of the persons , that as they were interessed in the sufferings ; so they should be in the comforts . And this is true as well as the former : for Gods promises are not meer Idea's wanting truths , that have no performance in the persons : but if the thing be true , it is true in the person to whom the truth belongs . Suffering goes before Glorie : therefore if we suffer we shall be glorified . But this is the condition , if they suffer with Christ , then St. Paul takes it for certain that they shall be glorified with Christ. There is not the same certainty of the persons as of the truth it self : the truth is certain by a certainty of faith , but the certainty of the persons is the certainty of a charitable perswasion : I am perswaded that you will suffer with me in sympathie , and therefore I am perswaded in the certainty of charity that you shall of a certain have the comfort . Our hope of you is steadfast . St. Paul , you see , hath a good conceit of them , that he might incourage them to sympathize and take to heart his crosses , and to take good by them . A good hope of others hath a double efficacy . It hath one efficacy in the partie that hath the good hope of another . It stirs him up to be diligent to take all courses that may be for the good of another . As the speech is , Hope stirs up to work , it stirs up endeavour : so it doth in the husband-man , and in every kind of trade : hope quickens endeavour . A man will never sowe upon the sands , he loseth his cost : a man will never bestow his pains upon those that he thinks are desperate . And what is it that dulls and deads endeavour ? I despair of ever doing such a man good : when those despairing thoughts enter into the soul , there is a stop of all endeavour . And surely , Christians are much to blame that way : when they might have ground , ( if charity were in them ) at least of hope of others : upon some hard , despairing conceits they cast off hope , and so neglect all endeavour of doing good to others . The Spirit of God is wittie in the hearts of his Children to observe all advantages of doing good : therefore it is willing to entertain all offers of good in others : if they be but willing to hear reproof , if they be willing to hear comfort , and to hear good discourse , it will make a good construction of their errours ( if it may be ) except it be those that are maliciously obstinate , it will impute it to passion , or to ill company , to one thing or other ; as far as possible it will admit of a good construction : love in Gods Children will admit of it , and love stirs up to hope , and hope stirs up to deal with them for their good . I know that charity is not sottish ; but yet it is willing to think the best , where there is probability of good for the present , or where there is a tractablenesse , where there is a willingnesse to entertain communion , where there is any propension , we must be of our blessed Saviours disposition , who will not quench the smoaking flax , nor break the bruised Reed : we must draw all , and drive none away . This is one speciall fruit and effect that hope hath in the partie that doth hope toward another . Now as it is good for the Speaker to be well conceited : so it is a good , preparative in the Hearer , it hath a winning power in the partie hoped of , it is a great attractive : for we willingly heare those that conceit good of us . St. Paul here works upon the naturall disposition in all , which is , that they love to be well thought of , and natural dispositions are strong . It is the natural disposition for every man to love where he is well thought of , and it is not sinful ( unless it be in vain-glory ) to desire to have good place in the esteem of others . And there a man will labour to carrie himself answerable to the good conceit had of him . There is a conflict in the worst man , where he is well conceitd of , he labours to maintain it , except it be those that are mightily inthralled , as some wretches are , to blasphemie , and to a cursed life that they care not ; but else if they be well thought of , it will stirre them up to maintain it , he is a dissolute man , he is not a man so farre as he is careless of this , he is brutish , and sensless . St. Paul in saying , Our hope is stedfast concerning you . He wins himself into their good opinion , and so by that meanes , he hoped to prevail with them for greater matters : So hope it stirs up men to do good ; and it makes the other willing to receive good : for it makes them willing to content them that hope well of them . St. Paul was led with this heavenly wisdome , and that which made him so industrious , was hope of prevailing ; and that which made him prevaile with others , was the good conceit he had of them . He would gather upon every one ; when he saw Agrippa come on a little , Agrippa , believest thou the Scriptures ? I know thou believest ; Almost thou perswadest me to be a Christian , saith he , and so he comes in a little . It is good as much as may be to have hope of others . But what is his degree of hope ? Our hope of you . Is stedfast . He had a stedfast hope , that if they were sufferers , they should be partakers of the comfort . The Observation may be this , that Divine truthes are such as we may build a stedfast hope on the performance of them . Divine truthes , divine comforts , they are of that nature , that though we doe not yet injoy them , yet we may build certainly upon them . I hope stedfastly , that if you be partakers of the sufferings , you shall be partakers of the comforts . A man cannot say so of any thing else but divine truths : a man cannot say of any other , or of himself , I hope stedfastly to be rich , I hope stedfastly to be great , or I hope stedfastly to live long : the nature of the thing is uncertaine : the state of the world is vanitie , and life it self , and all things here will not admit of a certain apprehension . For the certaintie in a mans understanding , it follows the certaintie of the thing , or else there is no adequation : when there is an evenness in the apprehension to the thing , then it is true : but if we apprehend any thing that is here , that either riches , or life , or favour will be thus , or thus long , it is no true apprehension : we cannot build a certain hope upon an uncertain ground . But of divine truthes , we can say , if we see the one , undoubtedly the other will follow : if we see the signs of grace in any man , that he is strong to indure any disgrace for religion , any discomfort , then we may say . Certainly , as you partake of the afflictions of Christ , and of the afflictions and sufferings of his people , his body mysticall : so undoubtedly you shall be partakers of the comfort of Gods people : heaven and earth shall faile , but this shall never faile . Is not this a comfort to a Christian , that when he is in the state of grace , he hath something that he may build on , when all things else faile ? In all the changes and alterations of this life , he hath somewhat unalterable ; the certainty of divine comforts , the certainty of his estate in grace , though he be in an afflicted estate , as verily as he is afflicted : so verily he shall be comforted : If we suffer with Christ , we shall be glorified with him . Upon what ground is this certainty built , that if we suffer we shall be glorified ? It is built upon our union with Christ , it is built upon the communion we have with the Church of God , we are all of one body , and it is built upon his own experience ; as verily as I have been afflicted , and have comfort : so shall you that suffer , be comforted : what I feele , you shall feele . Because in things necessary , there is the like reason from one to all : if one be justified by faith , all are justified by faith ; if one suffer and receive comfort , all that suffer shall receive comfort : Divine comforts are from one to all , from the head to the bodie , from the body to every member . If Christ suffered , I shall suffer , if I be of his body ; if Christ was comforted , I shall be comforted . Divine truths they agree in the head , and the Members ; if it be true in one , it is true in all St. Paul felt it in his own person , and saith he , as I have felt afflictions . increase , and comforts increase : so shall it be with you , you shall be partakers of the comfort now , or hereafter . And it is built likewise upon Gods promise , which is surer then heaven and earth , If we suffer with him , we shall be glorified with him , as the Apostle saith , Rom. 8. All these are grounds to found this stedfast hope on . And then the nature of God , he is a just God , a holy God , and when we have taken the ill , we shall finde the sweet , as in 2 Thess. 1. It is just with God , to render to them that afflict you trouble , and to you comfort . God hath pawned his justice upon it , and he will observe this order ; where he begins in trouble , he will end in comfort ; it is just with God , and therefore I may be perswaded . It should be a special comfort to all that are in any sanctified cross , whether it be for a good cause or no. If a man find that he stands out for a good cause , then there is more matter of joy : it is matter of triumph then : but if they be crosses common to nature , if a man find them sanctified ( as they are onely to Gods Children , they learn humility by them , they learn heavenly-mindednesse , they learn patience , they learn more carefulnesse by their afflictions , if it be thus sanctified ) then a man may say to such a one , As you partake of the sufferings , so you shall partake of the comfort , though you feel it not for the present . Is it not a comfort , for a Patient to have his Physician come to him , whom he knowes to be wise , and speaks by his book , to say to him , Be of good comfort , you shall never die of this disease ; this that I give you will do you good : there was never any that took this potion but they recovered : would not this revive the patient ? Now when the Physicians of our soules shall come and tell a man , by discerning his state to be good , by discerning signes of grace in his abasement , Be of good comfort , there is good intended to you ; your sufferings shall end in comfort undoubtedly : we may well be perswaded of this , God will never vary his order . Therefore when we are in any trouble , & find God blessing it to us , to abate our pride , to sharpen our desire , to exercise our graces , when we find it sanctified , let it comfort us , it shall turn to our further comfort . We find a present good that is a pledge of a further good . It will make a bitter potion to go down , when the Physitian saith , it will do you good : how many distastfull things do poore Creatures endure and take down to cure this carcase ? it were offensive to name what distastfull things they will take to do them good . Let us take this cup from Gods hand , let us endure the Crosse patiently whatsoever it be . It is a bitter cup , but it is out of a Fathers hand , it is out of a sweet hand . There may be a miscarrying in other Physick , but Gods Physick shall certainly do us good ; God hath said it , All things shall work for the best to those that love him , he hath said it before-hand , we may presume , and build our perswasion upon this issue , that all things shall worke for our good . What a comfort is this in all the entercourses , and changes of this life , when we know before that whatsoever we meet with , it hath a command from God to do us good , it is medicinable , ( though it seem never so ill ) to do us good , to work ill out of us , by the blessing of God , But to proceed . VERS . 8 , 9. For we would not , Brethren , have you ignorant of our trouble , which came to us in Asia , that we were pressed out of measure , above strength , insomuch that we despaired even of life . But we had the sentence of death in our selves , that we should not trust in our selves , but in God which raiseth the dead . HEre Saint Paul comes to the particular explication of what he had generally spoken before : he had generally said before , that he had both comfort and affliction ; but now he specifies what afflictions they were . I would not have you ignorant of the troubles which came to us in Asia , &c. I would not have you ignorant of . ] He knew it was behofull for them to know : therefore to insinuate into their respect the more , he tells them of it . Indeed , to know both together is very sweet and comfortable , to know both the afflictions of Gods people and their comforts , as here , he tells them what ill he indured in Asia , and how God delivered him : to see how these are linked together in Gods people , is very comfortable , therefore I would not have you ignorant . Now , that they might not be ignorant , he sets before their eyes the particular grievance that he suffered in Asia . And see how he doth raise himself by degrees , and represent it to them most lively . First of all , saith he [ We were pressed out of measure . ] There is one degree , we were pressed : It is a metaphor , we were pressed , as a Cart is pressed under sheaves , as a man is pressed under a burden : as a Ship that is over-laden , is pressed deep down with too much burden : so it was with us , we were pressed with afflictions ; afflictions are of a depressing nature , they draw down the soule , as comfort raiseth it up . [ Out of measure . ] There is the second degree , they were not onely pressed , but pressed out of measure . [ Above strength ] Above my strength , above ordinary strength . And he riseth higher still , the waters rise higher ( insomuch that we despaired of life , ) we despaired of any escaping out of trouble at the present encounter , nay , we did not see how we should escape for the time to come . Nay , it was so great ( in the first place , ) that we passed ( the sentence of death upon our selves . ) It is a speech taken from malefactors that are condemned : for even as they having the sentence pronounced upon them , we account them dead men , they esteem themselves so , and so do others esteem them ; the sentence being passed upon them : so I even passed the sentence on my self , seeing no evasion or escape out of the troubles I was in , the sentence of death passed upon me . We had the sentence of death in our selves . It was not passed by God , nor by the World : for they had not decreed to kill him , but he passed it upon himself when he saw no way to escape . He was deceived though ( as oft-times Gods Children are ) for he died not at that time . And then afterwards he sets down the end why all this was , a sweet end , a double end , ( That we should not trust in our selves : ) what should we trust in then ? ( But in God that raiseth the dead . ) First to speake of his grievance , and then of the reason why God did thus follow him . We would not have you ignorant . He prevents all scandal by this , I would not have you ignorant , I am so far from caring , or fearing , or being ashamed , that you should know of any affliction that I suffer , that I would not have you ignorant of it : for know this , that when you know my afflictions you shall know my deliverance also . St. Paul was wondrous scrupulous at this , left they should take any offence at his sufferings : indeed it is the state of Gods Children , their worst crosse : sometimes are censures upon them for the crosse , the harsh censures of others in their troubles ; It was the last , and the greatest of Job's troubles , that , and his wife together , when his house was overthrown , his Children killed , his goods taken away , himsef stricken with boiles : then for his indiscreet friends , to become miserable comforters : those that should have comforted him , to become censurers and judges of him , as if he had been a man deserted , and forsaken of God , as if all had been from God as a punishment for his sins : this was his grearest crosse , as it was his last , when his wife in his bosom , she that should have comforted him most , should solicit him to ill , and his friends by their rash and vile censures to make his crosse heavier : So it is with Gods Children in the world , they cannot endure hardnesse in the World , they cannot be used otherwise then their cause deserves : but they must also undergo hard censures , that grieves them more then the crosse it self . It was the case of this blessed Apostle , the Spirit of God in him therefore sets him to mention his affliction with boldnesse and confidence , yea , with comfort and joy , I would not have you ignorant , I am not of the mind of carnal men , that would have it concealed , nay , I would not have you ignorant , I pray understand it : he laies it open to their view , that they might be affected with it , as he was : for those things that we are affected with , we are large in the discourse of them : he shewes that the misery though it were past , and were off , yet he was affected with it : We were pressed out of measure above strength . This seems to thwart another place of scripture in 1. Cor 10. 13. God is faithful , and will lay no more upon you then you shall be able to bear : and yet here he saith , we were afflicted above strength , how can these hang together ? I answer , God will not suffer his Children to indure any thing above strength , above that they are able to bear , especially in spirituall evils , but for sickness and persecution or such , sometimes he may lay more upon them then they have present strength to beare . But , put the case that St. Paul speaks of inward grievance , and outward afflictions too , as both usually accompany one another : St. Paul's meaning is here undoubtedly , We were pressed above strength ; that is , above ordinary naturall strength , that unless God had made a supply by a new supernaturall strength , we had never been able to indure it : therefore take it so , above ordinary naturall strength : for extraordinary crosses , must have extraordinary strength , and crosses with grievance of spirit must have more then naturall strength to beare them . Again , Where it is said , Insomuch that we despaired of life , as if he had cared much for his life , this seemeth to cross another place , Phil. 1. I desire to be dissolved , and to be with Christ , and here he seems to be very carefull in a strait , lest he should die . I answer , We must take St. Paul in diverse considerations and respects : As St. Paul hath finished his course , and done his work , so , Henceforth is laid up for me the crown of righteousness : so he thinks of nothing but life and glory ; he cares not for his life : but take Saint Paul in the midst of his course . and so he had a care to his charge . Take Saint Paul as he looked to glory , so he desired to be dissolved : take him as he was affected to edifie the Church , so he laboured to live by all meanes , and so he saith he despaired of life , as desiring to live to do good to the Church . Again , It may be Objected against the last , We received the sentence of death in our selves . St. Paul dyed not now , and he had the Spirit of God in him , to know what he spake ; how doth this agree then that he had the sentence of death passed ? I answer , St. Paul spake according to the probability of second causes , according to the appearance of things , and so he might pronounce of himself , without danger , ( as being no sinfull errour ) that indeed I am a dead man , I see no hope of escaping , if I look to the probabilitie of second causes all my enemies are about me , I am in the Lyons mouth , there is but a step between me and death . He doth not look here to the decree of God , but he looks to the disposing of present causes : So Gods ' children are often deceived in themselves in that respect , it is no great errour ; for it is true what they speake in regard of second causes , though it be not true in regard of Gods decree . The Objections being satisfied , we may observe some points of doctrine . And out of the first part of St. Paul's tryall , which some take it to be that in Acts 19. At Ephesus Dimetrins the Smith raised up a trouble against him , when they cryed out , Great is Diana of the Ephesians : but those are but conjectures . It may be it was some great sickness , it may be some other affliction : the Scripture is silent in the particular what it was . To come then to the points themselves . In the first part , this is considerable in the first place , that God suffers his Children to fall into extream perils and dangers . And then secondly , that They are sensible of it . For the first , God suffers his children to fall into great extremities . This is clear here , we see how he riseth by degrees , We were pressed above measure , above strength , that we even despaired of life , we received the sentence of death in our selves . He riseth by five steps , to shew the extremity that he was in . This is no new thing , that God should suffer his Children thus to be exercised . It is true in the head , it is true in the body , and it is true of every particular member of the body . It is true of our head Christ Jesus himself : we see to what exigences he was brought , in what danger of his life oft-times he was , as when they would have cast him down from the mount , Luke 4. and when in apprehension of his Fathers wrath , he sweat water and blood in the garden , and on the Crosse cryed out , My God , My God , why hast thou forsaken me ? none was ever so abased as he was , he humbled himself to the death of the Crosse , nay , lower then the Crosse , he was in captivity in the grave three dayes . They thought they had had their will on him there : they thought they might have trampled on Christ : and no doubt but the Divel triumphed over the grave , and thought he had had him where he would : but we see afterward God raised him again gloriously . Now as the head was abased even unto extremity : So it is true of the whole body of the Church from the beginning of the world . The Church in Egypt was in extremity before Moses came : therefore a learned Hebrician Capne ( that brought Hebrew into these western parts ) was wont to say , When the tale of brick was doubled , then comes Moses : that is , in extremity , when there was no remedy , then God sent them deliverance . In what a pittiful case was the poor Church and people of God in Hesters time ? there was but a haires breadth between them and destruction , it was decreed by Haman , and they had gotten the Kings decree too , they were as it were between the hammer and the anvil , ready to be crushed in pieces presently , had not God come between . And so in Babylon the Church was in extremity , insomuch as that when deliverance was told them , they were as men that dream , as if there had been no such matter , they wondred at it . And so in the times of persecution God hath suffered his Church to fall into extream danger , as now at this time the Church is in other parts . I might draw this truth along through all Ages . It is true of the whole body of the Church . It is true likewise of the particular members . Take the principall members of it : you see Abraham , before God made good his promise , he was brought to a dry body , and Sarah to a dead womb , that they despaired of all second causes . And David , though God promised him a Kingdom , yet he was so straitned that he thought many times he should have died , I said in my haste , All men are liars ; they tell me this and that , but there is nothing so , he was hunted as a Partridge in the wildernesse . It was true of St. Paul , we see what extremity he was brought unto ; as the Psalmist saith , Psal. 118. I was afflicted sore , but I was not delivered to death : Even as we say , only not killed . It is and hath been so , with all the members of the Church from Abel to this day : sometime or other , if they live any long time , they shall be like Moses at the Red-Sea ; we see in what a strait he and his company was there , there was the Egyptians behind them , the Mountaines on each side of them , the Red-Sea before them , what escaping was here for Moses ? so it is with the poore Church and Children of God oft-times : there are dangers behind them , and perils before them , and troubles on all fides . God brings them so low as deaths doore ; sometimes by sickness , as there is an instance in Psal. 107. of those that go down to the sea in ships , He brings them to deaths door , saith the Psalmist . What is the reason , that by persecution and afflictions , by one grievance or another , God brings his Children to such a low ebb ? The reasons are many . The first may be , he will thus trie what mettle they are made of , light afflictions , light crosses will not trie them throughly , great ones will. Jonas that slept in the Ship , he fals a praying in the Whales belly ; he that was pettish out of trouble , and fals a quarrelling with God himself , in trouble he fals to praying ; when he was in the bottom of hell , as he saith himself . Little afflictions may stand with murmuring , and repining : but great ones trie indeed what we are ; what we are in great afflictions , he are indeed . Againe , To trie the sincerity of our estate , to make us to know our selves ; to make us known to the world , and known to our selves , what good we have , and what ill we have . A man knows not what a deal of loosness he hath in his heart , & what a deal of falseness , till we come to the cross , & to extremity : Whereas before , I thought I had had a great deal of patience , a great deal of faith , and a great deal of heavenly mindedness : now I see I have not that store laid up as I thought I had . And somtime a man is deceived on the contrary : I thought I had had no goodness in me , and yet in extremity , such a one goes to prayer , he goes to the Word of God , to the communion of Saints , he delights in good things , and onely in those : extremity makes him discern and know himself for ill , and for good , and makes others to know him too , that is another end . Again , God suffers us to fall into extremity , to set an edge upon our desires , and our prayers , to make us crie to him , Out of the deep I have cryed unto thee , O Lord. When a man is in the deep , it is not an ordinary prayer will serve , but he must crie : God loves to heare his Children speak to him ; he loves the voice of his children , it is the best musick that he delights in : therefore he will take a course , that he will be sure to hear from them ; and rather then they shall neglect prayer , he will suffer them to fall into some rousing sinne , into such a state and condition , that they may dart up prayers , that they may force prayers out of the anguish of spirit , that their prayers may be violent , that will take no denyal , that they may be strivings with God , that they may wrastle with God as we see in Jacob and the woman of Canaan , that they may be importunate , and never leave him nor take any denyall . Again , God suffers his Children to fall into this extream perill and danger , not onely to trie them , what good they have in them ; but when he hath tried it to exercise it , to exercise their faith , and their patience . St. Paul had a great deale of grace in him , and God would be sure to have a great deale of tryall , and exercise of it ; and therefore he suffered him to fall into extream dangers , that so all the patience , and all the ●…aith he had might be set on work . And so it was in Job , God had furnished his Champion with a great measure of patience , and then he singles him out to the combat ; he brings him into the lists to encounter with Satan and 〈◊〉 triumph over Satan , and all the evils he suffered whatsoever . Again , it is to perfect the work of mortification , to let patience have her perfect worke , and ●…aith , and prayer to have their p●…ect work , to perfect all graces , and so to perfect the work of mortification : for in extream dangers , he weanes us perfectly from the world , as much as may be , nothing will doe it if these will not . St. Paul came to many Cities , and there he thought oft-times to have great matter of entertainment , and instead of that he was whipped and misused : God used the matter so , to mortifie pride and self-confidence in St. Paul ; he scoured him so from pride , that he should not goe out of the Citie , but he should be well scoured first by misusage . So rather then God will suffer his Children to go to hell , and rather then he will suffer them to live in the world here , without glory to their profession , without manifesting of grace , to mortifie and subdue their base earthly affections , he will scoure them , to subdue their pride , and to subdue their earthly mindednesse ; we might prevent the bitterness of the Cross , if we would : we might prevent his mortifying of us by afflictions , by the mortification of the spirit : but because we are negligent in that work , to perfect the work of mortification , he is forced to lay here any crosses and extream dangers upon us . Lastly , God doth this for another end , that he might be sure by this meanes to prepare us for greater blessings : for in what deep measure we are humbled by any deep afflction , in that measure we are prepared for some blessing . Humility doth empty the soule , and crosses do breed humilitie : the emptiness of the soule fits it for receipt : God therefore doth emptie us by crosses , that we may be fit vessels to receive some larger measure of grace and comfort . For as it is said before , As our tribulations increase , so our comforts increase : therefore it is a good signe , that God intends much spirituall good to any man , when he laies some heavie load upon him in this world : all is to prepare for some greater comfort , and some greater measure of grace . Why doth the Husbandman fall upon his ground , and teare and rend it up with the Plow , and the better the ground is , the more he labours to kill weeds , is it because he hath an ill mind to the ground ? No , he meanes to sowe good seed there , and he will not plow a whit longer , then may serve to prepare the ground . It is the Holy Ghosts comparison , Isa. 28. So likewise the Gold-Smith , the best mettall that he hath , he tempers it , he labours to consume the dross of it , and the longer it is in the fire , the more pure it comes forth : so God keeps his Children under crosses , and doth plow them , they neglect to plow themselves , and he is faine to set plowers that will doe it indeed , some ill minded men , or some cross : if they would plow themselves , and examine themselves , they might spare God the labour : but when they are negligent , God takes the labour into his own hand , and sets others on worke , that will doe it to purpose , but all is to prepare them for heavenly seed , for grace and comfort , that in what measure we have been depressed ( as he saith here , we were pressed above measure , ) in that measure he meanes to lift us up by heavenly comfort . And ( which is a clause of that ) that we might set a price upon the comforts , when they come : for when he hath so prepared us for it , and then we receive it , then comfort is comfort indeed . Comfort in it self is all one , and glory in it self is all one , first and last : but it is not all one to the person ; comfott is indeared to a person that hath been kept under and been dieted before : then when it comes , he sets a great value upon it , when he hath been without it so long . Our nature is so , that we value things by the want of them , rather then by the present enjoying of them , after we have wanted it , and have been long time prepared for it , then when it comes , it is welcome indeed . For these , and many such like ends , we must be willing to approve of Gods holy and wise dispensation in this , in ordering matters so with his children , in bringing them to great dangers of bodie , in danger of life , sometimes to spirituall desertions , leaving them to themselves , as if he had no care of them . But St. Paul speaks especially here , of outward crosses ; you see the reasons of it . The Use of it , is first , that we should not passe a harsh , unadvised , rigid censure upon our selves , or others , for these respects ; for any great affliction or abasement in this world . The world is ready to passe their verdict presently upon a man : Oh , such a one , you see what a kinde of man he was , you see how God follows him with crosses : so uncharitable men judge amiss of the generation of the righteous . Whereas they should set the Court in their own hearts , and begin to censure there , and to examine themselves , they goe out and keep their Court abroad : but I say , passe not a harsh censure upon others , or on thy selfe , no , not for extream dangers : for God now is making way for great comfort , let God go on his way , without thy censuring of him . Again , This should teach us , that we should not build overmuch confidence on earthly things , on the things of this world , neither on health of body , or on friends , or on continuance of life : alas ! it is Gods ordinary course , to strip us of all in this world : we think of great reputation : but saith God , I will take that from you , you shall learn to trust in me . You think you have strong , and vigorous bodies , and you shall live long , and therefore you will venture upon such and such courses . I but God suffers his children to come to extream dangers and hazards , that they think the sentence of death is passed upon them . And since this is Gods course with the body , and with the Members , and with our head Christ himself , shall we think to have immunitie , and to escape , and not looke to Gods order ? The Church is in great miserie , and we are negligent in prayer , we think there are many good people , and there is strong munition , &c. As if when Gods people are in security , and forget him and his blessings , it were not his course to strip them of all , to suffer them to fal into extream dangers : have we not the Church before our eyes to teach us ? Let us trust therefore in nothing in this world . So much for that point . The second thing in the first part is this , that As Gods Children are brought to this estate , so they are sensible of it . They are flesh and not steele , they have not the strength of steele , as Job saith , they are men , they are not stones : they are Christians , they are not Stoicks . Therefore St. Paul as he was in extremity , so he apprehended his extremity : and with all his heart , he would have escaped if he could : he looked about to all evasions how he might escape death . Gods children are sensible of their crosses ; especially they are sensible of death , as he speaks here of himself , We despaired even of life it self . The word is very significant in the originall , we were in such a strait that we knew not how to escape with life , so that we despaired of life : we would have escaped with our lives ; but we saw no way to escape . To make this clear , there are 3. things in Gods Children . There is Grace . Nature . Corrupt nature , nature with the tang of Corruption . Grace that looks upward , to glorie and comfort . Nature looks to the present grievance , nature looks not to things to come , to matters revealed in the Word , to supernatural comforts : nature looks to the present crosse , even nature without sin . Corrupt nature feeles , and feeles with a secret murmuring and repining , and heavinesse and dulnesse : as indeed corrupt nature will alway have a bout in crosses , it will alway play its part , first or last . There are alway these three works in the Children of God , in all extremities . Grace works , and that carries up , up still , trust in God , it looks to heaven , it looks to the end and issue , that all is for good . Nature it fills full of sense and pain , and makes a man desire remedy and ease . Corrupt nature stirs a man up to fret , and say , what doth God mean to do thus ? it stirs a man oft-times to use ill meanes , indirect courses . St. Paul was sensible , from a right principle of nature : and no doubt here was some tang of corruption with it , he was sensible of the fear of death . Adam in innocencie would have been affected , and exquisitly sensible ( no doubt ) if his body had been wronged : for the more pure the complexion , the more sensible of solution ( as Physicians say ) when that which should be knit together : if any thing be loosed by sicknesse , or by wounds , that should by nature not be hurt , but continue together , it breeds exquisite pain . As to cut that which should not be cut , to disjoyn that which should be together , this is in nature . The Schoolemen say , ( and the reason is good ) that Christs paines were the greatest paines , because his senses were not dulled and stupified with sensuality , or indirect courses : he had a body of an excellent temper , and he was in the perfection of his years when he died ; therefore he received such an impression of grief in his whipping : and when he was crowned with thornes , that was it that made him so sensible of grief , that when he sweat , he sweat drops of blood , and upon the crosse it made him cry out , My God , my God , why hast thou forsaken me ? Gods Children out of a principle of nature , are sensible of any grievance to this outward man of theirs , to the body , especially in death , as we see here St. Paul. And there is most patience where there is most sense , it is stupidity and blockishnesse else . Why are Gods Children so sensible in grief , especially in death ? Oh there is a great cause : indeed in some regards they are not afraid of it : for death is an enemy to nature , it is none to Grace ; but when I speake not of Grace and Glory , but of nature : hath not nature great cause to tremble at death , when it is an enemy to nature , even to right nature ? It is the King of fears , as Job saith : it is that Tyrant that makes all the Kings of the earth to tremble at him : when death comes , it is terrible , why ? because it strips us of all the contentments of this life , of all comforts whatsoever we have here . Nature without ●…n is sensible of earthly comforts that God hath appointed for nature : and when nature sees an end of them , nature begins to give in , and to grieve . Again , death parts the best friends we have in this world , the body and the soul , two old friends , and they cannot be parted without exquisite grief . If two friends that take contentment in each other , common friends cannot part without grief , how shall these bosom-friends , these united friends , body and soul , part without grief ? This marriage between the soul and the body cannot be disunited without exquisite pain , being old acquaintance . Again , nature abhors death , it hinders us of all imployment , it hinders of all service of God in Church and Common-wealth . And so grace which is beyond nature , doth a little desire the continuance of life . But nature , even out of no sinful principle , it sees that now I can serve God no longer , I can do God no more service , I can do good no longer in this World : and therefore it takes it to heart . Our Savour saith , While you have light , walke : the night cometh : when no man is able to work , the night of sicknesse and death . So it breeds discomfort , and is terrible that way . Again , in death we leave those that cast their care upon us , we leave oft times Wives and Children , without Husband or Father : those that had dependance upon us : and this must needs work upon nature , upon a right principle of nature : indeed the excesse of it is with corruption alway . Again , in death there is great pain . They say , Births are with great pangs ( and so they are . ) Now death is a birth , the birth of immortality , no wonder then if it have great pangs : therefore nature fears it even for the pangs , the concomitants that are joyned with it . And then in death , nature considers the state of the body presently after death , that , that goodly body , that strength , and vigour I enjoyed before , must now be wormes-meat , I must say to the worm , Thou art my brother , and to corruption , Thou art my mother , and the like , as it is in Job . That head , that perhaps hath ruled the Common-wealth , the place where I lived , it must lie level with others : and that body that others were inamoured with , it must now be so forlorn , that the sight of it will not be indured of our best friends . Nature considers what the estate will be there , that it shall turn to rottenesse ere long : that the goodliest persons shall be turned to dust , and lie rotting there till the day of the Resurrection . Faith , and Grace looks higher : but because , we have nature , as long as we are men , these and such like respects work upon nature , and make death grievous . But besides the glasse of nature , and these things here in the World , look upon it in the Law of God , in that glasse , and so nature trembles , and quarrels at death . Death what is it ? It is the wages of sin , it is the end of all comfort , and nature cannot see any comfort after that , it is beyond nature . Nature teacheth us not that there will be a Resurrection of the body , nature teacheth not that the soul goes to God : here must be a great deal of Grace , and a great deal of Faith , to convince the soul of this : nature teacheth it not . Now when besides this , the Law of God comes , and faith . Death came in by sin , and sin is the sting of death : death is armed with sin , and sin comes in with the evidences of Gods anger : here , unlesse there be Faith and Grace , a man is either as Nabal , a stone and a fot in death , or as Judas , and Cain , swallowed up with despaire . It is impossible for a man that is not a true Christian , that is not a good man , but that either he shouldbe as a stone , or desperate in sicknesse and Death ; without Grace , he must be one of them . If he be a wise man , he cannot but despair in the hour of Death : For is it a matter to be dallied with , or to be carried bravely out , as your Roman spirits , and Atheists think ? they account it a Glory to die bravely , in a stout manner . Is it the terrible of terribles so to be put off ? when all the comforts in this world shall end , and all imployments cease , when , there is eternity before a man , and after death , hell , and eternall damnation of body and soul ? Are these matters to be slighted ? it would make a man look about him : if a man have not faith and Grace , he must eitherr despaire or die like a stone : none but a good Christian can carrie himself well in the hour of death : nay , a good Christian is sensible of death : and till he see Gods time is come , he labours to avoid it by all meanes , as St. Paul doth here . But St. Paul had another ground beyond nature to avoid Death . He knew himself ordained for the service of the Church : therefore he desired to escape that he might serve God a longer time for the good of his Church . Are Gods Children sensible of Death , and the danger of it , and out of a principle of nature , and Grace too ? How then should carnall wretched men look about them , that have not made their accounts even with God ? the report of Death to them should be like the hand-writing upon the wall to Belteshazer , it should make their knees beat together , and make their countenance pale , it should strike them with terrour , and like Nabal make their hearts to die as a stone within them . But it is a Use of comfort to poore deluded Christians : they think , alas , can my estate be good , I am afraid of Death ? I tremble and quake at the name of Death , I cannot endure to hear of it , but it most of all affects me to see it : therefore I fear I have no Grace in me , I fear I have no faith in me . Be not discomforted whosoever thou art , that sayest so , ( if thou labour to strengthen thy faith , and to keep a good conscience ) for thou mayest do thus out of a principle of nature : nature trembles at Death . A man may do two things from diverse principles , from diverse respects , & both without sin For example , in fasting , nature without sin desireth meat , or else fasting were not an afflicting of a mans body : but Grace that hath another principle , and that desires to hold out without sustenance , to be afflicted : so here is both a desire , and not a desire , and both good in their kind . So a man in the time of sicknesse , and death , he may by all meanes desire to escape it , and tremble at it out of a principle of nature : but out of a higher principle he may triumph : O death , where is thy sting ? O grave , where is thy victory : and they that believe in Christ , shall never die . We are in heavenly places together with Christ , we are as sure of heaven as if we were there . So out of such kind of principles we may triumph over Death by Faith and Grace . So let none be discouraged , nature goes one way , and faith and grace another : a man may know when it is nature , and when it is grace ; when grace subdues nature , and subordinates it to a higher principle ; a man need not be much troubled . Christ himself our head , he was afraid of death when he looked on death as death : but when he looked upon death as a service , as a redemption , as a sweet sacrifice to God , so with a thirsting I have thirsted ; saith he , he thirsted after death in that respect : looking to his humane nature , to the truth of his manhood , then saith he , Oh that this cup might passe from me , but in another consideration , he willingly gave his soul a sacrifice for sin to God. The desire is as the objects are presented , let heaven and happinesse be presented , so death is a passage to it , so death is the end of misery , and the beginning of happinesse , so Gods Children desire to be dissolved and to be with Christ , as St. Paul did . But look upon death otherwise as it is an enemy to nature ; as it is a stop of all imployment in this world , and of all service to the Church , that we can do God no longer service , and so a man may desire to live still , and be afraid of death if he look upon death in the glasse of nature , and in the glasse of the Law , likewise that it comes in as a punishment , of sin so indeed it is terrible , it is the King of fears . But look upon it in another glass , in the glass of the Gospel , as it is sweetned , and as it is disarmed by Christ , and so it is comfortable , Better is the day of death ; then the day of birth : for in our birth we come into miserie , in death we go from it . So upon diverse considerations we may be diversly affected , and have diverse rspects to things : for the soul of man is framed , so to be carried to the present object , and therefore to a good man in some respects , at sometime death is terrible , he trembles at it , which upon higher considerations and respects he imbraceth willingly . Indeed it is a signe of a wise man to value life , it is the opportunitie and advantage to honour God. After death we are receivers and not doers , then we receive our wages : but while we are here , we should desire even for the glory that is reserved for us , to do all the good we can , because the time of life is that blessed advantage of doing good and of taking good . It is to be in heaven before our time , to do others good , and to get evidence of heaven for our selves . This is the second thing , that as Gods children are suffered to fall into extream dangers ; so they are very sensible of them , especially in matter of death which is the last enemie , there the Devil sets upon them indeed : he knows that that is the last enemy , and that there he must get all , or lose all : and he labours to make death more terrible then it is or should be . The way not to fear death , and not to let nature have over-much scope , is to disarm death before hand , to pluck out the sting of it by repentance ; weaken it before hand , that it may not get the better . Even as we doe with our enemies , the way to overcome them is to weaken them , to weaken their Forces , to starve them if we can , to intercept all their provision . What makes death terrible and strong ? we put stings into it our sins , our sins against conscience , the time will come when conscience will awaken , and it will be then , if ever to our comfort , and then our former sins will stare in our faces , the sins of our youth , the sins that we have before neglected soundly to repent for , therefore let us labour this way to make death less terrible . Again , That we may not fear it over-much , let us look upon it in the glasse of the Gospel , as it is now in Christ , as it is turned cleane another way . Now , it hath sweet names , it is called a dissolution , a departure , a sleeping , a going to our Fathers , and such like . God doth sweeten a bitter thing , that it may enter into us with lesse terrour : so it must be our wisdom to sweeten the meditation of it , by Evangelicall considerations , what it is now by Christ. And withall to meditate the two termes , from whence , and whither , what a blessed change it is if we be in Christ , it is a change for the better , better company , better imployment , a better place , all better . Who would be grieved at , and afraid of death ? Let us recal the promise of the presence of God , he wil be with us to death , and in death : Blessed are those that die in the Lord. And especially faith in Christ wil make us that we shal not fear death , when we shall see him our head in heaven before us , ready to receive us when we come there ; and to see our selves in heaven already in him : as verily in faith , and in the promise , as if we were there , We are set in heavenly places with Christ already . Let us have these and such like considerations , to sweeten the thought of death . But to touch this , which is an Appendix to that formerly mentioned , that Gods children are deceived concerning their death oft-times . The time of death is uncertain ; St. Paul thought he should have dyed when he did not , he was deceived . There is a double errour about death : sometimes we think we shall not dye , when indeed we are dead men : sometimes we receive the sentence of death , we passe a censure upon our selves , that we cannot live , when God intends our escape : so it is uncertain to us , the houre of death : sometime we are uncertain , when it is certain , sometime we think it certain , when it falls not out so : both wayes we are deceived . Because God will have us while we live here to be at an uncertaintie for the very moment of death , Our times are in his hand . Our time of life is in his hand , we came into the world when he thought good : our time of living here , is in his hands , we live just as long as he will have us : our time of death is in his hand . The Prophet saith not only , my time is in thy hands , but my times , my time of comming into the world , my time of living in the world , and my time of going out of the world shall be when thou shalt appoint me ; therefore he will have us uncertain of it our selves , till the moment of death come . St. Paul was deceived , He received the sentence of death in himself , but he dyed not at that time . So that the manner , and circumstances of death are uncertain , whether it shall be violent , or faire death it shall beby diseases or by casualties , whether at home or abroad : all the circumstances of death are hidden from us , as well as death it selfe and the time of it . And this is out of heavenly wisdome , and love of God to us : that we should at all times be provided , and prepared for our dissolution , & change . It is left at this uncertainty , that we might make our estate certaine , to be fitted to die at all times . Let us make that use of it , to provide every day : oh , it were a happy thing if we could make every day ( as it were ) another life , a severall life , and passe sentence upon our selves , a possible , and probable sentence : it may be this day may be the last day . And let us end every day , as we would end our lives , how would we end our lives ? we would end them with repentance for our sins past , with commending our souls into the hands of God , with resolution & purpose to please God in all things , with disposing all things wisely in this world : Let us end our daies , every day so as much as possible may be : let us set every thing right ; let us set the state of our souls in order , set all in order as much as may be every day ; it were a blessed course if we could do so . And this is one part , one main branch of our corruption , wherein it shews it self strongly , that we live in an estate , that we are ashamed to die in . Come to some men , and aske them , how it is with you ? have you repented of your sins past ? have you renewed your purposes for the time to come ? Yes , we doe it solemnly at the Communion : but we should renew our repentance , and renew our Covenants every day , to please God that day . Do you do so now ? If God should seize upon you now , are you in the exercise of faith ? in the exercise of repentance ? in the exercise of holy purposes , to please God ? are you in Gods wayes ? do you live as you would be content to dye ? But Satan and our own corruption bewitcheth us with a vaine hope of long life , we promise our selves that that God doth not promise us ; we make that certain , that God doth not make certain : indeed we are certain of death , but for the time , and manner , and circumstances we know them not , sometimes we think we shall dye when we doe not , and sometimes we dye when we think we shall not . Oh will some say , If I knew when I should dye , I would be a prepared man , I would be exact in my preparation . Wouldest thou so ? thou art deceived ; Saul knew exactly he should die , he took it for exact , when the Witch in the shape of Samuel , told him that he should dye by to morrow this time , and yet he dyed desperately upon the swords point for all that , he did not prepare himself . It must be the Spirit of God that must prepare us for this : if we knew never so much , that we should die never so soon , we cannot prepare our selves , our preparation must be by the Spirit of God : let us labour continually to be prepared for it . And let no man resolve to take liberty a moment , a minute of an houre to sinne ; God hath left it uncertain the day of death ; what if that moment and minute wherein thou resolvest to sin , should be the moment of thy death and departure hence ? for it is but a minutes work to end thy dayes ; what if God should end thy dayes in that minute ? Let no man take liberty and time to sin , when God gives him no liberty in sin . If God should strike thee thou goest to Hell quick , thou must sink from sin to Hell : It is a pittifull case , when as eternity depends upon our watchfulness in this world . But to come to the end and issue , why he was thus dealt with by God , carrying him through these extremities . That we might not trust in our selves , but in God that raiseth the dead . Here is the end specified that God intended , in suffering him to be brought so low , even to deaths door , that there was but a step between him and death ; the end is double , That we should not trust in our selves , but in God that raiseth the dead . It is set down negatively and positively . First , That we should not trust in our selves , and then that we should trust in God : And the method is excellent : for we can never trust in God , till we distrust our selves , till our hearts be taken off from all confidence in our selves , and in the creature , and then when our hearts are taken off from false confidence ; they must have somewhat to relie on , and that is God or nothing : for else we shall fall into despaire . The end of all this was , that We might not trust in our selves , but in God that raiseth the dead . The wisdom of heaven doth nothing without an end proportionable to that heavenly wisdom : so all this sore affliction of the blessed Apostle , what aimed it at ? To pull downe , and to build up ; to pull downe selfe-confidence , That we might not trust in our selves : and to build up confidence and affiance in God : but in God that raiseth the dead . We being in a contrary state to grace , and communion with God , this order is necessary , that God must use some way , that we shall not trust in our selves ; and then to bring us to trust in him : so these two are subordinate ends one to another : We received the sentence of death , that we might not trust in our selves . From the dependance this may be observed , that The certain account of death , is a meanes to weane us from our selves , and to make us trust in God. The sentence of death , the assured knowledge that we must dye , the certain expectation , and looking for death , is the way to wean us from the world and to fit us for God , to prepare us for a better life : you see it follows of necessity , We received the sentence of death , that we should not trust in our selves , &c. The looking for of death therefore takes away confidence in our selves and the creature . Alas ! in death , what can all the creatures help ? what can friends , or physick , or money help ? then honours , and pleasures , and all leave us then . This the rather to note a corrupt Atheisticall course in those that are to deale with sick folk , that are extreame sick , that conceale their estate from them , and feed them with false hopes of long life , they deserve ill of persons in extremity , to put them in hope of recoverie . Physitians that are not Divines in some measure , what doe they ? against their conscience , and against their experience , and against sense : Oh , I hope you shall doe well , &c. Alas ! what do they ? they hurt their souls they breed a false confidence : it is a dangerous thing to trust upon long life , when perhaps they are snatched suddenly away , before they have made their accompts even with God , before they have set their souls in that state they should doe . Therefore the best way is to doe as good Isay did with Hezekiah , set thy house in order for thou must dye , that is , in the disposition of second causes , thou shalt have a disease that will bring thee to death , and God had said so : God had a reservation , but it was more then Isay knew at that time : Set thy house in order , for thou must dye . So they should begin with God , to tell them ( as we say ) the worst first : It is a pittifull thing that death should be accounted the worst , but so it is , by reason of our fearfulness : deal plainly with them , let them receive the sentence of death , that so they may be driven out of themselves and the creature altogether , and be driven to trust in God that raiseth the dead . Put thy soul in order , you are no man of this world : lest they betray their souls for a little self-respect perhaps , because they would not displease them . It may be in some cases discreet to yield to make the means to work the better , but where there is nothing but evident signs of death they ought to deale directly with them , that they may receive the sentence of death . It wrought with St. Paul this good effect : I received the sentence of death , that we might not trust in our selves , but in God that raiseth the dead . It is Gods just judgment upon Hypocrites , and upon many carnall wretched persons , that are led with a false confidence all their life , that trust in the creature , trust in friends , and riches , that will not trust in God , and will not be taught to number their dayes in their life time : it is just with God to their very death with false confidence , when they come to death , to suffer them to perish in their false confidence , and so to sink into hell . It is just with God to suffer them to have Atheists about them , or weak persons that shall say , Oh , you shall do well enough , and then even out of a very desire to live , they are willing to believe all , and so they dy without all shew of change : and as they live , so they dy , and are wretched in both . The life of a wicked man is ill , his death worse , his estate after death worst of all : and this is one way whereby God suffers men to fall into the snare of the Devill , when he suffers not those that are about them to deale faithfully . St. Paul received the sentence of death , that it might force him not to trust in himself , but in God that raiseth the dead . The second thing that is observable hence out of this first part , which is the negative part , is this , that , Gods children are prone to trust in themselves . The hearts even of Gods deare children , are prone in themselves ( if they be left to their own bent , and weight ) to self-confidence , and will not hold up in faith and affiance in God , further then they are lifted , and kept up by a Spirit of faith , which God puts into them . It was not in vain that God used this course with blessed St. Paul , here is an end set downe , that he might not trust in himself . What , was he in peril to trust in himself ? Alas ! St Paul , though he were a holy excellent man , yet he was a man , and in the best man there is a double principle , a principle of nature , of corrupt nature , and a principle of grace , and he works according to both principles : there is an intermixture of both in all his actions , and in all his passions too , in his sufferings . Corruption shews it self in his best deeds , and his best sufferings , in every thing . That we should not trust in our selves , that is , in any thing in our selves , or out of our selves , in the creature , it is all one . We see by the example of S. Paul that the best are prone to trust in themselvs . All this hard usage of S. Paul that he received the sentence of death , it was that he should not trust in himself . What was there danger in St. Paul , to trust in himself ? a man that had been so excercised with crosses and afflictions as he had been , ( no man more : ) one would think that he had been scoured enough of pride , and self-confidence ; the whippings and misusings , the stocks , the dungeons , &c. would not all this work pride , and self-confidence out of the Apostle ? No , so deeply it is invested into our base nature , our trusting to present things , that we cannot live the life of faith , we cannot depend upon God whom we cannot see , but withother eyes then nature ●…h : it is so deeply rooted in our nature , that the blessed Apostle himself must have this great help , to be taught to go out of himself , and to depend upon God ; we see in what danger he was ( in another place ) to be lifted up with the revelations he was fain to have a prick in the flesh , a Messenger of Satan to buffet him . Hezekias his heart was lifted up ( as the Scripture speaks ) in his treasures , that he shewed to the King of Babylons Ambassadours ; as if he were such a rich Prince . And so holy David in numbring the people , to shew what a mighty Prince he was ; it was his vaine confidence , therefore God put him to a strange cure , he punished him in that that he gloried in , he took away so many of his people And so Hezekias was punished in that he sinned in , he was fain to have a purge for it , his treasure was taken away and carried to Babylon . I said in my prosperity ( saith holy David ) I shall never be moved . The best are Subject to false confidence , to trust in themselves . One reason partly , because there is a mixture of corruption in us while we live here : and corruption looks to this false principle in us , that will never be wrought out with all the afflictions in the world : till death make an end of corruption , there will be a false trust in our selves , and in the creature , we cannot trust God perfectly as we should doe . Again , The reason is , because the things of this life are usefull , and commodious unto us , and we are nouzelled up in the use of them ; and when Satan doth amplifie them in our fancie , to be greater in goodness then they are , & opinion sets a greater worth on them , if there were no Devill : but he presenting these things in all the lusture he can , he helps the imagination , which he hath more to doe with then with all the parts of the soul : and the soul looks in the glass of opinion upon these things , and thinks they are goodly , great matters , learning and wisdom , honour and riches ; looking upon them as they are amplified by the false fancie of others and the competition of the world wherein we live ; every man is greedy , and hastie of these things : All men have not faith for better things , therefore they are mad of these . So the competition of others , and the inlarging our conceits upon them , above their worth , these make us put greater confidence in them , and then we come to trust in our selves , and in them , and not in God. Naturally we cannot see the nothingness of the creature , that as it came out of nothing , so it will turn to nothing : but because it is sensible , these good things are sensible , and present , and necessarie , and usefull : and naturally we live by our senses , therefore we place our delight in them , that when they are taken away , all the soul goes with them . As he that leans upon a crutch , or any thing , when that is taken away , down he fals : so it is with a man by nature , he trusts to these things , & when they go , his soul sinks together with the things . Even as it is with those that are in a stream , when they are in a running stream , they are carried with the stream ; so all these things go away , they are of a fleeting condition , we see them not in their passage , when they are gone we see them past : we see not our selves vanish by little and little out of this life , we see not the creatures present , we see not death , and other things beyond death , as we should by the eye of faith : so things passe , and we passe with them , the stream and we run together , it must be a great measure of faith that must help this . We are prone to trust to sensible things naturally we know what it is to live by sense : but to live by faith it is a remote thing , to lead our lives by reasons drawn from things that are not seen : to live by promises it is a hard thing , when things ●…at are sensible cannot work upon us . When we see men dye , and see the vanitie of things sensible , it will not work upon us : how then doe we think that things that are supernaturall ( which are remote farre above sense ) should work on us : it is a hard thing not to trust to our selves , we are so adicted to live by sense : and there is some corruption in St. Paul , in the best men , to trust to present things . Who doth not think , but he shall live one day longer ? and so trusts to life . As the Heathen man could say , There is not the oldest man but he thinks he may live a little longer , one day longer : who makes that use of mortality , and the uncertain fading condition of this life , as he should ? and all because of a false trust : as in other things , so in the continuance of life , we see we are prone to trust , to put base false confidence in somewhat or other while we live in this world . Again , our nature being prone to outward things , and sunk deeply into them , it can hardly be recovered , it cannot be sober without much ado , and brought from trusting of present things . You have some men that have things at will in this world : they never know what faith means , all their life they live by sense , their conscience is not awaked , and outward afflictions seize not on them , and supply of earthly things they have : what Religion means , and what God , and Heaven means , they have heard of them perhaps , but throughly , and inwardly what it means they never came to know in this world without there be some alteration and changes : they must have some changes , The wicked have no changes , saith the Prophet : but while they be as they are they know not God , nor themselves , nor the vanity of earthly things . We speak the truth of God to a company oft-times , that are besotted with sensuality , and that have perpetual supply of earthly things : speak to them of faith , and of things that are remote from sence &c. they hear them as if they were in a dream ; Nature is prone to trust in present things , even in the best , in St. Paul himself . Now our pronenesse to it doth justifie Gods dealing in many things . As why doth God humble great ones with great afflictions ? why doth he humble great men , great and excellent Christians with great falls ? that they might not trust in themselves ; no , not in their own present graces . God will not bring a man to salvation now , by grace in himself to give him title to heaven ; his graces must onely be to help his evidence that he is not an hypocrite , and to give evidence to others , that others may see his good works &c. but if he come to trust in them once , to set them in Christs stead , God will abase his pride by suffering him to fall , that he may go out of himself to be saved by Christ , and to seek for mercy in Christ. And this is the reason why God in his providence doth great things by small means , without means , and against means sometimes , when he crosses and curses great means , it is that we might not trust in our selves , we are prone to self-confidence ; and because God will cure it : for we must not carry it to heaven with us , therefore he is forced to take this kind of dispensation . Proud flesh will alway devise something but that which it should do to uphold it self withall ; it will not be driven from all its holds , God hath much ado to work it out from all its holds ; if it have not wealth , it will have wit , and policy ; or if it have not that , it will have Civil life , and outward works to trust to , and to swell it with : but to come and give God the glory of Salvation onely by mercy , and to depend onely on God , and to see an insufficiency in any thing we do , it can hardly be brought to passe . Insomuch that that Article of Justification by the obedience of Christ onely , it is meerly a spiritual thing , altogether transcending nature . No marvel if we find such opposition from the Church of Rome , and all , unlesse it be the true Church , they understand not the main Article of salvation onely by mercy , because nature is so desperatly prone to self confidence . Let us take heed of false confidence in the things of this life , of confidence in any thing but in God. But to come to some tryals . You will say , how shall we know whether we put over-much confidence in them or no ? It is an easie matter to know it : We trust them too much when we grow proud upon any thing , when our spirits are lifted up . Charge rich men that they be not high-minded , insinuating that they are in danger to be high-minded : If riches increase set not your hearts upon them , saith the Psalmist ; there is great danger when the heart is set on them , and lifted up , when men think themselves so much the better as they are greater . Indeed if they weigh themselves in a Civil balance it is so , but the corrupt nature of man goes further , and thinks a man intrinsically better , and more beloved of God for these things . It is a dangerous sign that we trust too much to them . Again , over-much grief if they be taken away any of them , or if we be crossed in them : the grief in wanting betrayes the love in enjoying . It is a sign that Job had gotten a great measure of self-denial , not to trust in himself or his riches , ( though he were a rich man : ) because when they were taken away , Blessed be God , saith he , thou gavest them , and thou hast taken them away . He that can stand when his stay is taken from him , it is a sign he trusts not too much to his stay : he that is so weak that when his stay is taken away down he falls , it is a sign he leans hard . Those that when these things are taken from them , when their friends are taken away , or their honours , or riches are taken away , yet they can support themselves out of diviner grounds , it is a sign they did not overmuch trust these things ( nature will work something but ) over-much grief betrayes over-much love alwaies . Again , ( which is but a branch of the other ) we may know that we over-much set by them , by fretting to be crossed in any of these things . A man may know Achitophel trusted too much to his policie and wit , when he was crossed he could not indure it , we see he made away himself for very shame . When a man is crossed in his wit and policy , when he is crossed in those projects he hath laid : when he is crossed in his preferment , or riches , or friends then he is all amort he frets , which is more then grieving ; when he not onely greives , but with Achitophel he goes to ill courses , it is a sign he trusted too much , and too basely to them before . Again , when the enjoying of these things is joyned with contempt and base esteem of others it is a sign that we rest too much in them , there is more trust put to them then they should bear , we should not in the enjoying of honour , or riches , or pleasures , or any thing , think the meaner of others . Especially security shewes that we trust too much in them , when we bless our selves , I shall do well , Soul , soul , thou hast goods laid up for many years , saith the foole , and he was but a foole for it , to promise certainty for uncertainty . A man cannot stand in that which cannot stand it self : to promise life in a dying condition , to promise any thing in this world when the very nature of them is uncertain . Thou foole , saith the Scripture . If his soul had been so full of faith , as his Barnes were of Corn , he would never have said , Soul , soul , take thy rest , for these things ; but he would have trusted in God. It is a sign we trust too much to these things , when we secure our selves , all will be well , and blesse our selves , as the Scripture speaks . Again , it is a sign we trust too much to these things , when upon confidence of these things we go to ill , and unwarrantable courses , and think to be born out by these things . As when the younger sort shall pour forth themselves to vanity , and are carelesse of swearing , and licentiousnesse , that they care not what to do , they shall live long enough to repent , &c. This is a diabolicall trust , that God will give them no security in . So when men that have riches will venture on bad causes , and think to carrie it out with their purse : they trust in matter of oppression , and think to bear out the matter with their friends , or with their place , or with their wits , this is false trust . Thy wisdom , hath caused thee to rebell , as the Prophet saith concerning Babylon : they thought they had reaching heads , and so ventured upon rebellious courses . When any of these outward things draw us to unwarrantable , unjustifiable courses , it is a sign we plant too much confidence in them : and it is a sign if we belong to God that he intends to crosse us in them . The very confidence in these things , hath drawn many to ill courses , to do that that they should not do , as good Josias , Hezechias , David and the rest . Thus we see how we should examine our selves , whether we trust too much in these things or no. Now , since we are thus prone to this false confidence , and since we may thus discern it : if we discerne it in our selves , how shall we cure it ? That in the next doctrine . That we might not trust in our selves . From whence observe , It is a dangerous state to trust in our selves . This ill disposition , to trust in our selves , or any thing out of our selves , but onely in God ( in whom we should trust ) it is dangerous . For a man may reason thus from the text : That which God is forced to take such desparate courses for , as to bring such an excellent man as St. Paul to such extremity , and all that he should not trust in himself , that he was not onely prone to , but it was a dangerous estate for him : but God brings him to deaths doore , that he received the sentence of death , that he might not trust in himself , that he might see the nothingnesse of all things else , therefore it was a dangerous estate for him to trust in himself . It is ill in respect of God. Our selves . In respect of God : to trust to our selves , or the creature , is to Idolize our selves , or the creature : we make an Idol of the thing we trust in , we put God out of his place , and set up that we trust in , in Gods roome , and so provoke God to jealousie . VVhen men shall trust their wits in matters of Religion , ( as in Popery they do , they serve God after their own inventions ) what a dishonour is it to God ? as if he were not wise enough to prescribe how he will be worshipped . Go after me , Satan , saith Christ to Peter , he calls him Divell , why , what hurt was it , he came with a good intention ? That which Popery think they please God most in , they are Divells in , and these things that they teach are the doctrines of Divells . But the wisdom of the flesh is death , it is not subject to the law of God nor can be subject , saith the Apostle , Rom. 8. So it is dangerous , because it is offensive to God. There is a way that seemeth right in a mans own eyes : the issues whereof are the issues of Death . It is Idolatry in regard of God. And it is spirituall Adultery : for what should take up our affections ? should we not place our joy , our delight , ( which follows our trust alway : for trust carries the whole soul with it : ) what should take up our joy , and delight ? should not God , and Heaven , and Heavenly things ? should not these things have place in our hearts , as they have in their own worth ? when we take these affections from God , and place them upon the creature , they are Adulterous affections : when we love riches , or pleasures better then God that gave us all , it is an Adulterous whorish Love , Oh ye Adulterer s , and Adulteresses , saith blessed St. James , know ye not that the love of this world is enmity with God ? It is likewise falshood : for it makes the creature to be that , that it is not , and it makes God that which he is not : we despise him , and set up the creature in his roome . There is a false witnesse alway in false confidence : indeed there are many sins in it . There is Ignorance , not knowing the creature to be so vain as it is : there is Ignorance of God , not knowing him to be All in all , as he is . And there is rebellion , to trust in the Creature when God will not have it trusted in . And there is impatience , when these supports are taken away then men grow to murmuring . There is almost all sins hidden in self-confidence , and self-sufficiencie : you see the danger of it to God. Besides that it is dangerous to our selves , it brings us under a curse , Cursed is the man that maketh flesh his armes , Jer. 17. that trusts in any thing but God. It brings us under a curse , as I said , because it is Idolatry , and spiritual Adultery . And then again , because leaning to a false prop , that being taken away that shored us up before , down we fall with that we leaned on . Now all things but God being vanity , we relying upon that which is vain , our trust is vain , as the thing is vain : we can hope for no better condition then the things we trust to , they are vain , and we are vain : so there is a curse upon them . Therefore we have great cause to hate that upstart Religion , that hath been devised for their own ends , for their own profit , because it would bring us under a curse . They would have us to trust to our own works in matter of salvation , to trust to our own satisfaction to be freed from Purgatorie , &c. They would have us to trust to creatures , to something besides God ; to trust in the mediation of Saints , to be our intercessors , &c. And what doth this false trust ? it breeds despair at length . What is the reason , that a well advised Papist , ( that knowes what he doth ) cannot but despair , or else renounce Popery ? Because Popery carries the soul to false props in matter of Justification : they renounce their own Religion at the hour of death , as Bellarmine did : they live by one Religion and die by another , which would not be if their Religion were good . For their hearts tell them that they have not done so many works that they may trust in them , and they have not been so well done that they may trust in them . It is a dangerous thing . Cursed is he that trusts in man , or in any thing in man. Nay , we must not trust our own graces , as they are in our selves , not by way of merit , no , not by way of strength , we must not trust our present graces , to carrie us out , without new supply to further us . It was Peters fault , Though all men deny thee , yet will not I : he trusted to his present strength , he forgot that if he had not a new supply from the spring of grace , that he should miserably miscarry , and so he died . All our righteousnesse to trust to it , it is a broken reed . It is somewhat , if we place it in the due place , to give us evidence that we are true Christians : but to trust in it by way of merit , the Divell will pick so many holes in that kind of title , and conscience will see so many flawes in it , if we bring no better title , then either the holinesse in us , or the works from us ; the Divell and our own conscience will spie so many flawes and cracks in it at the time of Death , that we shall not dare to trust in it , but we must run out of our selves to Christ , or else we die in desperation . Let us know these things : all things but God , the more we know them , the lesse we trust in them : but it is clean contrary of God , the more we know him , the more we shall trust in hm : the more we meditate , and enlarge our hearts in the consideration of his divine essence every way , the more we shall trust in him , They that know thy Name , will trust in thee , Psal. 9. Let us trust in no outward thing . No , not in the humanity of Christ ( I add that further : ) we are very prone to trust in things sensible : and the Apostles , because Christ was present with them , and comfortable among them : ( as indeed he was sweet , and loving ; bearing with their infirmities , and incouraging them upon all occasions ) O they were loath to part with him ; he tells them that he must leave them , but they should not fare the worse , he would send them the Comforter . The flesh it self profits nothing without the Godhead saith he . Trust not in the Sacraments above their place . It is a dangerous thing to put too much in any creature , ( God is extreamly offended at it ) as not onely our adversaries the Papists , but proud persons among us , that are weary of the doctrine of the Church , and will not submit ( in their pride ) to riper judgments : they attribute too much to the Sacraments , as some others do too little : they attribute a presence there , they make it an Idol , they give it such reverence as they will not do to God himself : and from a false conceit . Oh , there is I know not what presence . Therefore the Lutherans must needs in a great degree be Idolaters , by their Consubstantiation : and the Papists by their Transubstantiation , by their reall presence . Coster saith , and saith truly , If Christ be not there , we are the greatest Idolaters in the world . But there is a more subtile kind of attributing to the Sacraments , that alway God gives grace with the Sacraments , the Sacraments convey grace alway ; as a plaister it hath a kind of power to eat out the dead flesh , and as Physick hath a power to carry away the ill humours : so the conveying of Grace is included in the Sacraments : so they tie Gods Grace to these things . Indeed , there is grace by them , though not in them . God gives grace to the humble receiver : but otherwise , to him that comes not with an humble , believing heart , they are seals to a blanck , there is no validity in them . All the good use they have is to strengthen faith : and if there be not something before , to be strengthened , and confirmed , and assured , they are but seals to a blanck . It is in these things according to our faith , and according to our preparation , and then God in the holy , and humble , and faithful use of them blesseth his own ordinance , for the increase , and confirming of our faith , and for the increase and strengthening of all grace . So that there is not any thing in the Church , but the proud , naughty heart of man , will take hurt by it rather then submit to the pure , and powerful truth of God : it will have by-wayes to have Confidence in the flesh one way or other . And many men rather then they will trust to sound repentance , and humiliation for sin , they will trust to the words of absolution without it , and when are they said , go to hell with a pardon about their necks . The false heart will trust to outward things though it be damned for it ; In their place they are good , if they be used onely as helps in their kind . We lay more weight upon outward things , upon the Sacraments , and upon the words of the Minister then they will bear , and never care for the inward powerful work of grace . Everything of God is excellent in their order and kind , but our corrupt hearts bring an ill report upon the things . You see then , it is a dangerous disposition to trust any too much ; it is to Idolize them , and to wrong God , to take the honour from God ; it is to hurt our selves , and bring our selves under a curse ; and to wrong the things themselves , to bring an evil report upon the things . It is universally true , you shall never see a false , bitter heart , that will not stoop to Gods plain truth , ( they will have by-wayes of their own ) but in some measure or other they are barren of greater matters , and given up to some sensible bitternesse , to self-conceitednesse , and self-confidence ; they are alway punished in that kind with a spiritual kind of punishment . We must take heed therefore of trusting too much eo any thing , but God himself : God is jealous of our trust , he will have us trust in nothing but himself in matters of salvation ; no not in matters of common life , not in matters Politick and Civil : we must not build our trust in any creature so much as to think our selves happy by them , or to think they connot deceive us : they are creatures , of nothing , therefore they are prone to deceive , they are prone to turn to nothing : therefore we must not build upon them over-much , no not in civil matters . Indeed if we see the Image of God in any man , we may trust him ; if we see him faithful , and loving , and good , yet trust him as a man alway , that is , as such a one as may deceive , and yet he may be a man , and a good man. So in other creatures , in the use of Physick , and Wars , and Armes , &c. in danger we may in some subordinate consideration trust to them ; but we must use them as means , that is , as such as God hath free liberty to use to good , to help us , and free liberty not to use : we must use them but not trust to them : Some trust in Chariots , and some in horses , but our trust is in the Lord. And , Trust not in Princes , as the Psalmist saith , trust not in any thing . If we trust in any thing , it mst be subordinate to our trust in God , it must not be coordinate ( as we say ) that is not in the same ranke , much lesse above God : as worldlings trust in their wealth , they trust in their friends above God : they trust not so much in heaven and happinesse there , they think not themselves so happie for that , as they do for earthly things . Nay , they trust against God in confidence of their friends and of their purse . A carnal man makes riches his strong hold : he trusts them above God , and against God. We must neither trust them with God , in a coordinate proportion with him : nor above God , much lesse against God. What makes base flesh and blood divellish in that respect , to attempt cursed means , against the truth , and against good causes ? They bear themselves out with these things : perhaps the truth crosses them in their designs , and shames them , and frets them . What makes them undermine good causes , and go desperately to kick against the pricks , to dash themselves against wrath which is stronger then they ? They think to bear themselves out with their greatnesse , with their friends , with some carnal support or other . This is to trust against God , which is worst of all . And this makes that Harlot of Rome so confident against the Church of God , I sit as a Queen , saith Babylon : not onely outward Babylon , that was the type ; but spirituall Babylon , I sit as a Queen . I shall be hereafter as I am now : therefore saith God , Thy destruction shall come in one day : Thy destruction shall come unrecoverably , and suddenly , because she blest her self in an ill course ; as now at this day , they think all is sure . If we trust any thing but God , we must trust them , as instruments , as helps in their rank , and place which God hath set them : so much and no more ; Let a man esteem of us , as Ministers of Christ , saith St. Paul : if they esteem of us more , it is too much ; if lesse , it is too little , just so much ; as Ministers , but as Ministers of Christ. So there is a due to every thing ; no more , for then you wrong God ; no lesse , for then you wrong the thing , and God too , just so much as God would have it , and then we shall have just the grace that God intends . Seeing there is such a danger in false confidence , let us take heed of it by all meanes . That we may not trust in our selves , ( that is , in any earthly thing in our selves , or out of our selves , wit , honour , riches , learning , or whatsoever , but God and his truth and promises . ) Let us labour to have a sanctified judgement in every thing ; to judge of things in their nature , and order , and rank as we should do , and be not carried with opinion of things . Judge of them as the Creator of things judgeth of them , as God judgeth , and the Scripture judgeth . Now of all outward things ( that we are prone to trust in ) how doth the Scripture judge of them ? how doth God judge of them ? They are uncertain riches : Riches they have wings , They are nothing , as the Prophet saith , Wilt thou set thy heart upon that which is nothing ? They are vanity ; they are of nothing , and they tend to nothing . When the houre of death comes , what will all these doe good . ? they are uncertain , and weak , and inefficacious for that for which we trust them ; they will not make us happy , they commend us not a whit to God , he hates us no more if we want them ; he loves us no more if we have them . They make us not the better in our selves , but the worse , they make us more indisposed to good things . We say of those that are intoxicate with any kind of phrenzie , or lunacie , twice as much Physick will not serve their turn , as will serve another ; because of the distemper of their brain , and the inflammation of their blood and spirits : certainly , it is true of those that are spiritually drunk with the conceit of the creature , with honour , with riches , &c. three times , many times so much meanes will not serve the turn to bring them to goodness , as will serve meaner men . What is the reason the poore receive the Gospel ? Because there is a lesser distance between them and the blessed truths of God then in others ( though perhaps they belong to God too , ) for the things of this life will work a little . We say of weak braines , that strong drink doth much weaken them , and so weak stomacks , hard meate will not digest in them , it will overcome them . And weake braines , though strong water overcome them not , yet it will weaken them : so in these things , great parts , and great place , set a man further off from the Gospel . A great deale of coruption cannot be overcome and digested without a great measure of grace : the proportion of grace it must be great , it must be treble to men that have great matters in this world , it must be greater then to poorer men , who in a lesse distance from heaven . Hence , we may see the reasons of Gods dispensation , why God doth seldome work by great meanes ( I say seldome , sometimes he doth , to shew that they are good means . ) As it is said and observed by an ancient Father , that seldom he saw any good come by generall counsels : why ? they are good in themselves , but men trust too much upon them , and therefore God disappoints them of that they trust to . Because the naughty nature of man puts too much trust in these things , therefore God will not give that issue that we look for , but on the contrary a curse . Why doth not God blesse great preparations ( many times ) to war , & c ? because we put too much trust in them : here are too many , saith God to Gideon ; take away some , here are too many to go to war. What is the reason that God where the greatest excellencies are , adds some imperfection to balance them ? Because they should not trust in themselves . What is the reason that in the Church , God chooseth men of meaner parts , and sufficiencies , the Disciples , Fisher-men ? If they had been great men , men would have said , place had carried it , if they had been Scholars , men would have said , that their learning had carried it : if they had been witty men , they would have said , their wit had carried it : it had been no marvell , if they should win the world : but when they saw they were mean men , fisher-men , sitters at the receit of custome ( and perhaps their parts were not great , then they might attribute it to the divinenesse of the Gospel , to the divinenesse of Gods truth , and to Gods blessing upon it . What is the reason that God suffers excellent men to fall foully sometimes ? St. Peter himself , and David , &c. because they should not trust in themselves , not trust in their grace , not trust in any thing , no not in the best things in themselves . What is the reason that God goes by contraries in all the carriage of our salvation ? That we should not trust in our selves . In our calling , he calls men out of nothing , He calls things that are not as if they were . In Justification , he justifies a sinner , he that despaires of his own righteousness ; that no man should trust in any thing he hath , or despaire if he want any perfection : God justifies a sinner that despairs of himself . In sanctification , God sanctifies a man when he sees no goodness in himself : most of all then he is a vessell fit to receive grace : And he doth sanctifie him sometimes by his falls ; he makes him good by his slips , which is a strange course to make a man better by : Saith St. Austin , I dare say and stand to it , that it is profitable for some men to fall , they grow more holy by their slips . As Peter , he grew stronger by his infirmitie : this strange course God takes . Why so ? That we should not trust in our selves : In our calling , in our justification from our sins , that we should not trust in our selves , nor despaire . In Sanctification : nay , he takes a course that we shall grow better by our falls : that we may be ashamed of them , and be more cautelous , and humble , and more watchful for the time to come . In glorification he will glorifie us but it shall be when we have been rotten in our graves before , we must come to nothing . So in every passage of salvation , he goes by contraries , and all to beate down confidence in our selves , and that we should not distrust him in any extremity : for then is the time for God to work his work most of all . That we might not trust in our selves . To help us further against this self-confidence , let us labour to know our selves well , what we are distinct from the new creature , distinct from grace and glory . Indeed in that respect we are something in God. If we go out of our selves , and see what we are in Christ we are some body : for we are heires of heaven , we are Kings and Rulers over all , all things are subject to us , hell , and sinne , and death , we are some body there . But in that wherein our nature is prone to put overmuch confidence , what are we ? what are we as we are strong , as we are rich , as we are noble , as we are in favour with great ones ? alas , all is nothing , because ere long it will be nothing . What will all be in the houre of death , when we must receive the sentence of death ? what will all favours do us good ? they will be gone . What will all relations , that we are stiled by this , and that title , what good will it do ? alas ! these end in death , all earthly relations shall be laid in the dust . All the honours in the earth , all riches , and contentments , all the friends that we have , what can they do ? nothing , all shall leave us there . And for us to trust in that which will faile us ere long , and which being taken away , we receive a great foile , ( for he that leans to a thing , if that be taken away , down he falls ) what a shame will it be ? As the Heathen man said , that great Emperour , I have been all things , and nothing doth me good now , when he was to die , indeed nothing could do him good . Let not the rich man glorie in his riches , nor the wise man glorie in his wisdom , nor the strong man in his strength , saith the Prophet , Jer. 9. 22. but let him that glorieth , glory in the Lord. Consider what the best thing is that we have of inward things , our wisdom ; wisdom if it be not spirituall , it is onely a thing for the things of this life , and we are oft times deceived in it . It makes God to disappont us oft times , to make us go out of our selves ; an excellent place for this we have in Isa. 50. the last verse , Behold , all ye that kindle a fire , and compasse your selves about with sparkes , walk in the light of your own fire , &c. ( It is a kind of Ironia ) and the sparks that you have kindled ; this you shall have of my hand , ye shall lie down in sorrow . Walk in the light of your own fire , walk according to your own devises , and projects , this ye shall have at my hand , ye shall lie down in sorrow . God catcheth the wise in the imagination of their own hearts , he disappoints the counsel and the projects of Achitophel . God takes a glory in it , to shame the policies and projects of those , that will be wittie in a distinct way against God , the best policie is to serve God , and to walk uprightly ; That we should not trust in our selves . But in God who raiseth the dead . This is the other branch , what we should trust in , In God , all this humbling of the blessed Apostle even to deaths door , that he received the sentence of death ; it was first to subdue carnall confidence in himself , he was prone to think himself stronger then he was , or that he should be upheld , that something or other should keep him from death , that he might subdue carnal confidence , and then that he might trust in God , it was all for these two ends : That we might not trust in our selves , ( or in any means ) but in God that raiseth the dead . VVas St. Paul to learn to trust in God , that had been so long a Scholar in Christs School , nay , a Master in Israel , was he to learn to trust in God ? Yes , doubtlesse he was : it is a lesson that is hardly learned : and it is a lesson that we shall be learning all our life , to go out of our selves , and out of the creature , and to go further into God , to relie more and more upon him ; it is a lesson that we can never learn as we ought . Therefore weak Christians ought not to be discouraged , when they find defects , and weaknesse in their trust : ( our hearts are false and prone to trust outward things ) but do they groan under their corruptions ? do they complain of themselves ? do they go out of themselves ? their estate is good . The estate of a Christian it is a growing , it is a conflicting estate : he comes not to full trust and confidence in God , till he have gathered many experiments , till God have exercised him to the proof throughly : therefore let them not be discouraged . A Christian is not alway like himself , he is in a growing estate . There is a weak faith , and a strong faith , Oh ye of little faith . The Disciples had a little faith , as well as Abraham , that was strong in faith . As long as we are on the complaining hand , and on thestriving hand , and growing hand , all is hopeful . St. Paul himself still strived against self-confidence , and still learned to trust in God more and more . But mark the order ; first , God doth all this , that we should not trust in our selves : but that is not the thing he doth mainly aime at , but another thing , that we should trust in God who raiseth the dead : whence we may observe , that God to make us trust in himself , is faine to cast us out of our selves . His proper work is not to drive us out of our selves , that is a work subordinate to a higher ; but the furthest and last work is , that we should trust in him , as the Prophet saith , God doeth a strange work , he doth a work strange to himselfe , that he may do his own work : he doth a work that doth not concern him so properly , that he may do his own work , as he is God , that is , to confirm and settle us upon himself . But that he may do this , he must set us out of our selves by crosses and afflictions ; that is not his own proper work , to afflict us , and to bring us low : for he is the Father of mercies ; but that he may do his own work , to bring us to him , and then do good to us , he must take this in his way , and do this first . To make it cleare . A Carpenter , he pulls down a house ; he takes it in pieces , his Art is not to pull down houses , but to build them up : but he doth that which doth not belong to him properly , that he may do that which doth belong to him : for he will not build upon a rotten foundation . So neither will God build upon a rotten foundation , he will not build upon carnall confidence , upon carnall trust , upon pride , and covetousnesse , but he will demolish that rotten foundation with afflictions and crosses ; he will use such meanes that we shall have small joy to trust in sin , he will by crosses and afflictions force us to go from our sins , he will demolish that rotten foundation , that he may raise up an excellent edifice , and frame of the new creature , that shall indure to everlasting ; the work of a Physitian is to cure nature , and not to weaken it , it is not his work to make people sick , but to make them sound , if the body be distempered , it must be weakned , he must carrie the burden of ill , and noysom humours , before it be strengthened ; to make people sound , he must give them strong purgations , that shall afflict them , and affect them , as much as the disease for a while , but all is to make them lighter and stronger after , when they are eased of the burthen of noysome humours : and so it is in every other trade . So God shews his skill in this great matter in bringing us to Heaven this way ; he doth that work which doth not properly concern him , to worke at last his own blessed good work : he afflicts us to drive us out of our selves , that we may come at last to trust in him , in whom is all our happiness and good . The reason of it is cleare ; for in a succession of contraries , there must be a removing of one contrary , before another can be brought in . If a vessel be to be filled with a contrary liquor , the first must have a vent , it must be emptied of the worse that the better may come . So it is with us , we are full of self-confidence , as a vessel of naughty liquor , out must that go , that better things may come in . So it is in plowing and in every thing else , this is taken as a principle in nature ; the order generally is this : that we should not trust in our selves , that we might be brought to trust in God ; he brings us low , to receive the sentence of death , to drive us out of our selves , that he may bring us to relie on him The Use we should make of it , among many others is this , That we should not take offence at God , when he is about his strange work ( as we think ) when he is making us sick with Physick , with afflictions , and troubles . Let us not think that he hates us ; doth the Physician hate the Patient when he makes him sick ? perhaps he stayes a good while from him , till his Physick have wrought throughly , but he doth not hate him , but gives it time , and suffers it to have its worke , that so he may recover himself . Doth the gold-smith hate his precious mettall , when he puts it into the fire , and suffers the fire to work upon it ? what is lost ? nothing but the drosse : What is lost in the body by sickness ? the ill humours that load the body , and distemper the actions , and functions of it , that it cannot work as it should , there is nothing lost , but that that may well be spared : so when God goes about his worke , he afflicts thee , and follows thee with losses and crosses , he takes away friends and credit , this outward thing , and that : all this is to give thee a purge , he works a strange work , that he may worke his own work , that he may bring thee to himself . Therefore let us be far from murmuring at this blessed work of God : let us rather blesse God for his care this way , that he will not suffer us to perish with the world God might have suffered us to rot upon our dregs , that we should have no changes , as the world hath not : but he hath more care of us then so . The Husband-man will not plow in the Wilderness , the heathy ground shall go unplowed long enough , he loves it not so well , as to sowe good seed there : so when God takes paines , & is at cost with any man , when he purgeth him , and plows him , and hammers him , all this is to consume that which is naught , to plow up the weeds , to fit him for the blessed seed of grace , to fit him for comfort here , and glorie in another world : why then should we murmur against God ? let us rather be thankfull , especially when we see the blessed issue of this , when we see our earthly mindedness abated , when we see our selves more heavenly-minded , when we see our selves weaned from the world , when we see our selves take more delight in communion with God : then , Blessed be God for crosses and afflictions , that he hath taken the paines , and would be at the cost with us to exercise us . It is a ground not onely of patience , but of thankfulnesse , when God humbles us : be not discontent man , grudge not , murmur not , God doth a work that seems strange to thee , and which is not his own proper work , that he may do his own work ; that he may bring thee nearer to himself , why dost thou murmur at thy own good ? The Patient cries out of the Physitian , that he torments him , he hears him well enough , but he will not be advised by his patient , he means to advise him , and to rule him : he would faine have comfort , he is in pain , and cries for ease : but his time is not yet come . So let us wait , and not murmur under crosses , God is doing one work , to bring to passe another : he brings us out of our selves , that he may bring us nearer to himself . And another Use that we may make of it , let us examine our selves , whether our afflictions and crosses have had this effect in us , to bring us to trust in him more ; if they have , all is well : but if they make us worse , that we fret and murmur , and feel no good by them , it is an ill sign : for God doth bring us low that we may not trust in our selves , but in him ; Quem praesentia mala non corrigunt , &c. Whom the presence of ill , and grievance amends not , they bring to eternal grievance . This is Ahaz , saith the Scripture : a strange man , a wicked King , that notwithstanding God followed him with judgements , yet he grew worse , and worse : This is Ahaz , he might well be branded . When a man belongs to God , every thing brings him nearer to God : when a man is brought to be more humble , and more careful , and more watchful every way , to be more zealous , more heavenly minded : it is a blessed sign that God then is working a blessed work , to force him out of himself , and to bring him nearer himself , to trust in him . This we cannot too much consider of . It should teach us likewise this , that we judge not amisse of the generation of the righteous , when we see God much humbling them , when we see him follow them with sicknesse , with troubles and disgraces in the world , perhaps with terrour of consience , with descertions , be not discouraged : if he be thy friend censure him not , add not affliction to his affliction ; is not his affliction enough ? thou needest not to add thy unjust censure , as Job said to his friends . The more we are afflicted of God , the more good he intends to work to us , the end is to bring us from our selves to trust in him . It is a wicked disposition in men that know not the wayes of God , they are ignorant of the wayes that he takes with his children : when they see men that are Christians , that they are humbled and cast down and troubled , they think they are men forsaken of God , &c. alas , they do not know Gods manner of dealing , he casts them down that he may raise them up : they receive the sentence of death against themselves that he may comfort them after , that he may do them good in their latter end . Let this therefore keep us from censuring of other men in our thoughts , for this hard course which God seems to take with them . And let us make this Use of it , when we are in any grievance , and God followes us still , let us mourn and lament the stubbornsse of our hearts , that will not yeeld . God intends to draw us near to him , to trust in him : if we would do this , the affliction would cease , except it be for tryall , and for the exercise of Grace , and for witnesse to the truth . When God afflicts sometime for tryall , and for witnesse , there is a spirit of Glory in such a case , that a man is never afflicted in mind : but , I say , when God followes us with sicknesse , with crosses , with loss of friends , and we are not wrought upon , let us censure our hard hearts that force God to take this course . And justice God in all this , Lord thou knowest I could not be good without this , thou knowest I would not be drawn without this : bring me near to thy self that thou mayest take away this heavy hand from me . The intemperate man that is sick makes the Physitian seeme cruel . It is because I set my affections too much on earthly things , that thou followest me with these troubles : we force God to do this . A Physitian is forced to bring his Patient even to skin and bone ; an intemperate Patienr sometimes , that hath surfetted upon a long distemper , he must bring him to Deaths doore , even almost to death , because his distemper is so setled upon him , that he cannot otherwise cure him : So it is with God the Physitian of our souls , he must bring us wondrous low , we are so prone , so desperately addicted to present things , to trust to them , and to be proud of them , and confident in them , that God must deal as a sharp Physitian : he must bring us so low , or else we should never be recovered of our perfect health again , and all is that we might trust in God. Observe we from hence another point , that God in all outward things that are ill , intends the good of the soul. He takes liberty to take away health , and liberty , and friends , to take away comforts : but whatsoever he takes away , he intends the good of the soul in the first place . And all the ills that he inflicts upon us they are to cure a worse ill , the ill of the soul , to cure an unbelieving heart , a worldly , proud , carnal heart , which is too much addicted to earthly things . We see here how God dealt with St , Paul : all was to build up his soul in trust and confidence in God , all was for the soul. The reason is , other things are vanishing , the soul is the better part , the eternal part : if all be well with the soul , all shall be well otherwise at last . If it be well with the soul , the body shall do well : though God take liberty to humble us with sicknesse , and with death it self : yet God will riase the body and make it glorious : a good soul will draw it after it at last , and move God to make the body glorious . But if the soul be naught , let us cherish and do what we will with the body , both will be naught at last . This life is not a life to regard the body : we are dead in that while we live , the sentence of death is passed , we must die , we are dying every day , The body is dead because of sin , we are going to our grave ; every day takes away a part of our life . This is not a life for this body of ours , it is a respite to get assurance of an eternal estate in heaven . God takes our wealth , and liberty , and strength , &c. That he may help our souls , that he may work his own blessed work in our souls , that he may lay a foundation of eternall happinesse in our souls . Therefore hence we should learn to resign our bodies , and estates to God , Lord , do with me what thou wilt , onely cure my soul , onely strengthen my faith , I give thee liberty with all my heart to take what thou wilt , so thou save my soul , give me not up to an unbelieving heart , to an hypocritical , false heart , to false confidence , to trust in false grounds , and to perish eternally : for my estate and body , do what thou wilt . VVe should be brought to this , why ? because indeed the state of the soul is the true state either in good or ill , if all be naught with that , all will be naught at last , we shall trie it to our cost . And therefore let us even rather thank God , and desire God to go on with his work ; Lord , rather then thou shouldest give me up to a hard heart , to a stubborn heart , and perish and have no sound change , rather then suffer me to perish thus , use me as thou wilt . And thank him when we find any degree of goodness or faith . Lord , thou mightest have followed me with outward blessings , and so have given me up in my soul to hypocrisie , and to pride , that I should never have felt the power of grace , that I should never have known thee , or my self throughly , or the vanity of outward things : but this thou hast not done , thou hast not given me liberty in outward things , that thou mightest doe good to my soule , blessed be thy Name : Let us not onely take it well , but thankfully at Gods hands . To proceed , That we might trust in God that raiseth the dead . The soul must have somewhat to trust to . The foundation must be laid : for the soul is a creature , and a dependant creature , somewhat it must have to rely on : as all weak dependant things have somewhat to depend on . The Vine is a weak plant , it must have the Elme or somewhat to rely on , it will sink else , it will become unfruitful , and unprofitable . All things that are weak , are supported by somewhat that is stronger . It is an inclination , and instinct in things that are weak to look for supply from things that are stronger then themselves to support them : and it is their happinesse to be so . The creatures that are unreasonable are guided by those that have reason , by men ; and the creatures that are reasonable are guided by Superiours , by God , and by Angels that are above them , and have the care and charge over them . It is the happinesse of weaker things to be under the supportation of that which is stronger . And some support it will have , good or bad . The soul , if it have not God , it will have pleasures , it will have profit . The worst of men that think there is little for them in heaven , by reason of their blasphemy , and filthy courses , they will have base pleasures to go to , that they will trust to , and carnall acquaintance to solace themselves withal . The worst of men will have some dirty thing or other , to give their souls to , to support themselves withal , something the soul will have . God loves the soul , and hath made it for himself , and as he hath made it for himself , to joyn with himself , to solace himself in it ( My son , give me thy heart : ) so when he takes it from outward things , he will not have it empty , to rely upon nothing , but he takes it to himself . All this is to take our hearts from our selves , and from felf-confidence , that we may trust in him . God is for the heart , and that is for him , as I said , he calls for it , My son , give me thy heart , give me thy affection of trust , of joy , of delight ; all the affections they are made for God , and for heaven , and heavenly things . Our affections that we have , they are not made for riches . Our Souls are not made for them ; the soul is larger then they , they will not content the soul. The soul is a spirituall substance , and they are outward things : the soul is large , they are scanty in their extent : they are uncertain , and momentanie , the soul is an eternal thing , it out-lives those things : and thereupon the soul is not made for them , and they are not made for the soul. They are to give contentment to the outward man for a while here , they are made for our pilgrimage , to comfort us in the way to heaven : but the soul is not for them . The soul is the Chamber , and the Bed , and as it were the Cabinet for God himself , and Christ to rest in onely . All outward things must be kept out of the heart : we may use them : but we must keep them out of the heart , it is not for them . We must not joy in them , and solace our selves , and delight in them over-much , further then we seek God in them , and enjoy God in them : but as they are sensible things , the heart is not for them : therefore God takes the heart from self-confidence , and from other things : he suffers it not to wander , but he takes it to himself , that we may trust in him . The next thing then that we may observe is , that when we go out of our selves , we must have somewhat to rely on , which is better then all things else ; we lose not by the change , but when we are stripped of our selves , and of all earthly things we have God to go to . God is the object of trust . God is the proper object of trust of the Christian soul : he is the object of trust as well as the author of it , he is the cause and worker of it by his Spirit , and he is the object of it . If we trust to other things , it must be as they are Gods Instruments , as they are Gods meanes : but if we trust any thing , either wealth , or friends , or any thing , to neglect the worship of God or to please our selves in it , to put our hands to ill courses in confidence of the creature , in confidence of men , or any thing else , to take any false cause in hand , this is to trust them above their respect . We must trust to them as Instruments , as voluntary Instruments which God may use when he pleaseth , or not use when he pleaseth . When we use them otherwise , we forget their nature , then we use them not as Instruments , but as the chief , we forget the order . God is the object of trust , we must rest on him for Grace , and glory : for the best things , and for the things of this life as far as they are good . So far as we trust to any thing else , to move us to security , to rest in them , or to sin for them , it is a sinful trust . Other things we may trust : but in the nature of vain Instruments , changeable Instruments , that God may alter and change : he that is rich to day , may be poore to morrow : he that hath a friend to day , may have him taken away to morrow : and so all outward things , they are changeable and mutable : but we may trust God all times alike , he is eternal , he is infinitely able , and infinitely wise to know all our grievances . We may trust him with our Souls , with our Hearts , he is faithfull , and loving , and eter nall as our souls are . He gives eternity to the soul : Therefore at all times we may trust in him , in all places , every where , he knowes our hearts , he knowes our grievance every where , he hath all grounds of one that may be trusted to , he hath power , and goodness , and mercy , and wisdom , he is the object of trust . But how considered is he the object of trust , God out of Christ Mediator ? Oh no , God in covenant with us in Christ , he is the object of trust : or else there is such a distance , and contrariety between mans nature , & God , that he 'is a consuming fire . Since the fall from the covenant of works , we cannot be saved by that , but he hath vouchsafed to be ours in a better covenant in Christ , in whom all the promises are Yea , and Amen . This good comes from God to us by Christ , Christ first receives it , and he derives it to us , as our elder brother , and as our head . All the promises are made in him , and through him : he receives it for us , we receive it at the second hand . God hath filled him first , And of his fulnesse we receive Grace for Grace . Without him we can do nothing : with him we can do all things . So we trust in God reconciled , God made ours in the Covenant of Grace in Jesus Christ , who hath made our peace . Else God is a sealed fountain : he is a fountain of good , but a sealed fountaine . Christ hath opened this fountain , his love is open to Christ , and derived to Christ , in whom our flesh is , he is bone of our bone , and flesh of our flesh , that we might be bone of his bone , and flesh of his flesh by being united with him . So now we trust in him , as God the Father of Christ , reconciled . I believe in God the Father Almighty , as it is in the Creed , God thus considered is the object of trust . There are two objects of trust ; God the Father , Son , and Holy Ghost ; and Christ Mediator . If this be so that God reconciled now is the object of trust , for all things that are good , not only for salvation , but for Grace , and for all comforts , to bring us to heaven , then we see the vanity of all other confidence whatsoever , as I touched before . And is it not a blessed thing that God will be trusted , that he hath made himself such a one as we may trust him ? Now blessed be God for Christ , that he having received satisfaction to his justice by him he may be trusted , and desires that we should trust him : that now in Christ he hath made himself a Father , that we shoud not fear him , nor run away from him : It is a great favour that God will be trusted of us , that he will honour us so much . He accounts it an honour when we trust him , but indeed it is an honour to us that we have a throne of grace through Christ to go to , that he hath devised a way that we might trust him , and not run from him : that we may go to him in Christ , who sits at his right hand , who is our intercessor , who hath redeemed us with his precious Blood. It is our happinesse that he hath made himself a gracious , and loving Father , that he calls us to him , and thinks himself honoured by our trusting in him . Again , we see here that , Trust in God is a main duty . He is the object of trust , and it is a main duty , it is a spring of duty out of which all comes : for we see here , all doth aim at this : afflictions they come to mortifie our self-confidence : self-confidence is subdued that we may trust in God : our trust must be carried to him , he is the object of it : and this trust in God is a main duty which in this world we ought to labour for . It is that that God doth aim at , and it is that that we should aim at . God doth aim at it in exercising of us ; and we should aime at it on our part , in our hearing , in our receiving the Sacrament , in every thing , that our trust and affiance and confidence may be in God , and that we may grow more and more in it . Well , since God is the object of trust , and trust is such a necessary grace , that God doth all to bring us to trust in him : Let us come to search our selves , how shall we know whether we trust in God , or no. And then to direct us , how to come to trust in him , to give some meanes and helps . He trusts in God reconciled in Jesus Christ that flies to him in extremity : that a man trusts unto , that when he is pinched he flies unto . How shall a man know that he is a covetous worldling ? if he be in extremity , he goes to his purse , he makes a friend of that . How shall a man know that he trusts to the arme of flesh , that he trusts his friend too much ? in extremity he runs to him , presently he goes to a friend he hath : what we run to , that our trust is in . A Christian he runs to his God : and happie is that Christian that is in Covenant , that he hath a God to run to in all extremities , in sicknesse , in death , at all times : he is happie that he hath a God when all failes to trust in . Wilt thou know therefore whether thou trustest in God or no ? whither goest thou ? A carnall man he goes to one earthly prop or other : if God answer him not presently , then he goes with Saul to the witch , to the Divell himself perhaps : if God do not send him present help , he goes to one carnall help or other , to fetches of his wit , to policy , to crack his Conscience , to bear out things with Impudence : he hath not learned to trust in God , and he runs not to him , but to some wicked course or other . All that go not to God in the use of good meanes ( for we must put that in , we must go to God in the use of his meanes , in the use of good meanes only ) they trust not God ; for God will not be tempted , but trusted , we must go to him by prayer , and in the use of lawful meanes , and onely of lawful meanes ; or else if we trust him and do not use the meanes , we tempt him : we must serve Gods providence in using the meanes . Therefore secondly , he that trusts in God useth his meanes , he that trusts God for a harvest must plow , and sowe , and do all that belongs to the providence of God. So a Merchant that will increase hisestate , he must get a ship , and other provision to do it with : for we must serve Gods providence as well as trust Gods providence . When we neglect good and lawful meanes , and run into ill courses , and use ill meanes , we serve not God , nor trust him . Those that grow rich by calling Evill good , and good Evill , they have not learned to trust in God. Those that think except they leave their posterity great they shall not be happie , and therefore they will neglect the Sabbath , and neglect all to scrape an estate . Is this to trust in God ? have they learned to trust in God , when sacrilegiously they take away the time dedicated for the salvation of their souls , and the service of God ? Is this one meanes that God hath ordained to trust him in ? They that flatter , and serve mens humours when they know them to be in a naughty and ill way , is this to trust God , when they go out of his meanes and way , and make an Idol of flesh and blood to serve their own turn ? Alas ! we need not name these things , if men had learned what it is to trust in God , and depend upon him in the use of lawful meanes , and would rather be content to want in this world then to have any thing with a crackt conscience . I befeech you , let us examine our own hearts in this ; there are many that think they trust in God when they do not : they trust their policy , they trust flesh and blood , and by consequence they trust the Divell , if they trust not in God. In the next place he that trusts in God , his mind will be quieted in some comfortable measure when he hath used the meanes that are lawful , and cast himself upon God , he will be quiet , and let God work then . When he hath taken paines in his calling , lawfully , and desired Gods blessing , if God send wealth , so it is : if not , he is not much troubled , he knowes that all shall be for the best to them that trust in God ; when he cannot have it in the use of lawful meanes , he is quiet . He that trusts a Physitian , when he hath used the direction of the Physitian he is quiet , he thinks he is a wise man , an experienced Physitian , and now he will not trouble his mind any longer : if a man vex himself , and think all will not be well , he doth not trust his Physitian . And so in other professions we trust to a mans Counsel , if we think him wise , and honest , we follow his direction , and then we will be quiet . Now God is infinitely wise : when we have used lawfull meanes , and commended the meanes to God ( for as he will be trusted in , so he will be sought unto . I will be sought to by the house of Israel for this : for except we pray to him , he is not trusted : but when we have prayed to him , in the use of lawful meanes , let us be quiet , let us not be distracted with dividing cares obout this and that , as if there were not a God in heaven that had care of us , that had a providence over things below ; certainly he hath , do thou do thy work , and let him alone with his work . The care of duty belongs to thee ; when thou hast done thy duty , rest thou quiet , or else thou honourest him not as a God , thou trustest him not , thou dost not make a God of him : it is a great dishonour to God. A man thinks himself dishonoured , when he is not trusted , when we see he hath alway been faithful to us , and is so reputed , and yet we call his credit in question , and will not be quiet . We should do as Children do , they follow their books , and let their Father take care for all provision , for meat and drink , and cloaths and such things : they beat not their heads about it , they know they have a Father that will take care for that . If we were true Children of God , and have the disposition of heavenly Children , we will do so ; if we trouble our selves , and beat our heads , it is a sign , that we fear that God is not our Father : therefore I add that to other signs , a resting of ourselves quiet . When we are quiet , God will do more , then when we vex our selves . Be still , and see the salvation of the Lord , saith Moses at the Red-Sea : so let us be still , and quiet , and see the Salvation of God : he will work wonders . Again , it is a sign that we trust in God , when there are no meanes : yet notwithstanding we will not despair : but hope and trust in God : when we see nothing in the eye of flesh and blood , no meanes of recovery : yet we trust in God : he can work his way though we see not how , he can make a passage for us . When God is thus honoured , he works wonders . This is to make a God of him , when there is no meanes , to believe that he can work against meanes . If my life shall be for his glory and my good , he can recover my life , though the Physitian say I am a dead man : if he have imployment for me in this world , he can do it : he can work with means , or against meanes , or without meanes . And so in desperate troubles : if God see it good for me , he can deliver me though there be no meanes : he is the Creator of meanes , do not tye him to his own creature ; if all be taken away , he can make new . Again , he trusts in God that labours to make God his friend continually : for he whom we trust unto we will not provoke : certainly we will not provoke a man whom we mean to make our friend . Those that live in swearing , in defiled courses , in contempt of God , and of holy things , of the ordinances of God , of the day appointed to holy and religious uses , those that wax stubborn against God , as the Scripture speaks ; do we trust him against whom we walk stubbornly ? VVill a man trust him that he makes his enemy by wicked courses ? Thou makest God thy enemy , and provokest him to his face , to trie whether he will pour vengeance upon this or no. He tells thee thou shalt not be upunished if thou take his Name in vain ; yet thou wilt be stubborn , and not make conscience of these things . Dost thou trust him ? No , thou provokest him ; thou mayest trust him , but it must be to damn thee , to give thee thy reward with rebells , thou mayest trust him for that : but for good things thou doest not , thou canst not trust him in wicked courses . VVho will trust his enemy , especially he that he hath made his enemy by his ill course of life ? A man that goes on in an evill course , he cannot , he doth not trust in God. He that trusts in Gods promise , will trust in his threatning : where there is an Evangelical faith , there is a legall faith alway . He that believes that God will save him if he trust in Christ , he believes that if he doe not believe in Christ he will damn him , if he live in his naturall course without repentance . There is a legall faith of the curse as well as an Evangelical of the promise , they are both together : if thou do not believe Gods curse in wicked courses , thou wilt never believe him for the other . Therefore I will add this to make up the evidences of trust in God : True trust lookes to Gods truth , and promise , and Word in one part of it as well as another . Thou trusts God for thy salvation , and the promises of that : but thou must trust him for the direction of thy life too . Faith doth not single out some objects , I will believe this , and not that : faith is carried to all the objects , it believes all Gods truths : therefo if I believe not the threatnings , and the directions , to be ruled by them , I believe not the promises : in what measure thou believest the promise of mercy to save thy soul , in that measure thou believest the directions of Gods Word to guide thy soul. He that receives Christ as a Priest to save him , he must receive him as a King to rule him . All the directions , and all the threatnings , and all the promises must be received and believed . A man hath no more faith , and trust in God then he hath care to follow Gods direction : for faith is carried to all divine truthes , all come from the same God. Thousands go to hell , and think , O , God is a mercifull God , and I will trust in him , but how is thy life , is it carried by Gods directions ? thou art a rebel , thou livest in sins against conscience : thou wilt trust in God in one part of his Word , and not in another , thou must not be a chooser . Again , the last that I will name at this time , if thou trust God for one thing , undoubtedly thou wilt trust him for all : if thou trust him with thy Soul , certainly thou wilt trust him with thy Children . Some men hope to be saved by Christ : O , he will be mercifull to their souls , and yet even to their Death they use corrupt courses , to get an estate , and to make their Children rich , and except they have so much , they will not trust in God. If they have nothing to leave them , they think not that there is a God in heaven who is a better Father then they . Put cafe thou hast nothing , hast thou not Gods blessing ? canst thou trust thy soul with God , and canst thou not trust him with thy family ? Is he not the God of thy seed ? hath he not made the promise to thy posterity , as well as to thy self ? If thou trust him for one thing thou wilt trust him for all . Wilt thou trust him for Heaven , and wilt thou not trust him for provision , for daily bread ? Wilt thou not trust him for this or that : but thou must use unlawfull meanes ? He that trusts God , he trusts him for all truths , and for all things needfull , with his Family , with his Body , with his Soul , with all . And so much for the tryalls , whether we trust in God or no. Let us not deceive our selves , it is a point of infinite consequence , as much as the salvation of our souls . What brings men to hell , in the Church ? false confidence : they trust to false things , or they think they trust in God when indeed they do not . The fault of a ship is seen in a tempest : and the fault of a house is seen when winter comes . Thy trust that is thy house that thou goest to , and restest in , the fault of that will be seen when thou comest to extremity ; in the hour of death , then thou hast not a God to go to , then thy conscience upbraids thee , thou hast lived by thy shifts in carnall confidence , and rebellion against God , and how canst thou then willingly trust God whom thou hast made thine enemy all thy life-time ? To go then to some helps . If upon search we find that we do not so trust in God as we should : Let us lament our unbelieving hearts , complain to God of it : desire God , whatsoever he doth , that he would honour us so much as that we may honour him by trusting in him : for it is his glory , and our salvation . But , because ( I will not go out of the text ; ) the best way is ( that which followes ) to know God as he is . How come we to trust a man ? When we know his Honesty , his Fidelity , his Wisdom , and his sufficiencie , then we trust him : therefore St. Paul adds here , that we should Trust in God that raiseth the dead , that is , in God Almighty . From whence I raise this general , that The best way to trust in God is to know him as he is . We know his attributes by his principall works , we know his nature by his works , as here is one of the principall set down , he is God that raiseth the dead . A sound sanctified trust in God is by knowing of him , They that know thy Name , will trust in thee , Psal , 9. There are three waies of the knowledge of God. His Nature . Promises . Works . To know what he hath engaged himself in , in all the promises that concern us : and then to know his strength , how able he is to make good them promises And then to know his works , how his nature hath inabled him to make good those promises : Especially his nature , as to consider his goodnesse , and his wisdom : every attribute indeed doth inforce trust : for he is good freely , he is good to us , of his own bowels . VVe may trust him that hath made himself a Father , out of hiw own mercy in Christ when we were enemies . His goodnesse and wisdom is infinite as himself , and his power and his truth . As the scripture saith oft-times , Faithful is God that hath promised , St. Bernard a good man in Evill times , saith he , I consider three things in which I pitch my hope and trust , Charitatem adoptionis , the love of God in making me his Child : and Veritatem promissionis , the truth of God in performing his promise : his Love is such to make me his Child : his truth is such to perform his promise . Thirdly , I consider his power that is able to make good that , that he hath promised . This threefold cable is a strong one : his love in adoption , his truth in performing his promise , and his power in making good all this . This threefold cable will not easily be broken . Let my Sottish flesh murmur against me as long as it will : as the flesh will murmur , who art thou that thou darest trust in God ? What is thy merit that thou hopest for such great glory ? No , no , saith he , I know whom I have believed , as Saint Paul saith . I answer with great confidence against my Sottish murmuring flesh , I know whom I have trusted . He is able , he is good , he is true . This that Holy man had to exercise his faith . I name it , because it is the temper , of all believing souls that are so in truth . The believing heart considers the nature of God , the promise of God , and though the murmuring rebellious flesh say , what art thou ? how darest thou that art flesh and blood look to God ? O , he is faithful he is good , and gracious in Christ , he hath made himself a Father , I know whom I have believed , God is al-sufficient . Trust and confidence doth grow in the soul , in what measure and proportion the knowledge of him whom we trust in growes , and as his strength growes : the more rich and strong a man growes in whom I trust , and the more gracious and good he growes , and the more my knowledge of him is increased with it too , that I see he is so able , so true , so loving a man , a man so affected to me : the more he growes , and my knowledge of him , the more my trust is carried to him . So a Christian the more he considers the infinitenesse of Gods love , of his wisdom and goodnesse , the more he is carried in trust , and confidence to it . Not to trouble you with many places , the 62. Psal. is an excellent Psal. for trust and confidence in God ; the whole Psal. is to that purpose , to stir up himself to trust in God : for that followes knowledge , when upon knowledge we rouze up our hearts , God is my rock , and my salvation , and defence . Is he so ? then , my soul , trust in God : he chargeth it upon his soul , Therefore I will trust in God. And then he blames his soul , Is God so ? Why art thou so disquieted , O my soul ? This is the exercise of a Christian heart , when upon sound knowledge he can charge his soul to trust in God , and check his soul , Why art thou cast down ? still trust in God. Why dost thou not trust in him ? Is he not true ? Is he not wise ? He is The God of my salvation . And in verse 8. Trust in God at all times , in prosperity , in adversity : why ? God is my refuge . There he sets forth his nature . If our troubles be never so many , there is somewhat in God that is answerable : as in Psal. 18. He is a rock , and a shield : he hath somewhat in him that is opposite to every ill . And withall , Pour out thy heart to God : for where there is trust , there is prayer . Trust in God at all times , and pour out thy heart before him ; for he is our refuge . And so , Trust not in oppresion , and Robbery : If-riches increase , set not your hearts upon them : for God hath spoken once , and twice , that power belongs to God. Trust not any other thing but God. Power and Mercy belong to him . This is a notable way to trust in God , to know that power and mercy belong to him . If another man love me , hath not God another mans heart in his hand ? The Kings heart is in his hand : therefore trust in God for the favour of men . Hath he not all the power ? that that another man hath that affects me , it is but a derived power from him : he hath inclined him to do good to me . All Mercy , and Love , it is from God , and he turnes and disposeth it as it pleaseth him ; as it is the Scripture-phrase , the language of Canaan , the heart is in Gods hands , he inclined the heart of such a man. The knowledge of God , with prayer , and stirring up our selves to trust in God , and checking our souls for the contrary , it is a notable meanes to trust in God. And though we feel no present comfort from God , trust him for his word , trust him for his promise ; though he seeme now to be a God hidden . As a Child in the dark he holds his Father fast by the hand , he sees not his Father , but he knowes his Fathers hand is strong : and though he see him not , yet he believes it is his Father , and holds him though it be in the dark . Men they cast anchor in the dark , at midnight , though they cannot see , yet they know that the anchor will hold fast . Cast anchor upon God , in darknesse and temptation , hold God fast in the dark night , although we see nothing : we shall alway find this , that he is a God able to fulfill his promise , that he is a true , and faithfull , and able God ; cast anchor in him therefore , though thou feele , or see nothing , be sure in all extremities to trust in God. Besides other things , trust in God is properly , and primarily wrought by the promises ; trust in God so far as he hath discovered himself to be trusted . I can trust a man no further then I have a writing or a word of mouth from him , or a message from him . Now what have we from God to trust him for ? we have his Word written , and that is sealed by the Sacrament . The way to trust in God therefore is to know the promises . The general promises that doe concern all Christians , and all conditions , and estates of men . God will be a Sun and a Shield : a Sun for all good , and a Shield to keep away all evill : and no good thing shall be wanting to him that lives a godly life . Again , general promises for issue , All things shall work for good to them that love God , Romans 8. 28. And , he will give his Spirit to them that ask him . It is a generall promise to all askers whatsoever , that they shall have the Spirit of God , which is a promise that hath all particular graces in it : for the Spirit is the Fountain of all grace , it is the Spirit of Love , of Faith , of Hope , all are in the promise of the Spirit , and God hath promised this . Let us trust in God for these generall things . And for particular promises , he hath made a promise to be a Husband to the Widow , and a Father to the Fatherlesse . He will regard the cause of the Widow , and he is a God that comforteth he Abject . He hath made promises to those that are afflicted , to all estates , and conditions of men ; trust in God for these . But how ? he hath made these with conditions in regard of outward things : Let us trust him so farre forth as he hath promised , that is , he will either protect us from dangers or give us patience in dangers : he will give us all outward things , or else contentment which is better : take him in that latitude : trust in him as he will be trusted to : for outward things ' he will either give the things , or give the grace which is better ; he will either remove the grievance , or he will plant the grace which is better . If he remove not the evill he will give patience to bear it , and what do I lose if he give me not the good thing ; if he give me contentment ? I have grace to supply it which makes me a better man. If he give me the thing without the Grace what am I the better ? a carnal Reprobate may have that . So let us trust him , as he will be trusted : for Grace and spiritual things , all shall be for our good without fail ; but for the things of this life , either he will give them , or else graces . Let us trust God therefore , as he will be trusted in his word and promises . Now this trusting of God , ( to speak a little to the present purpose , because Saint Paul was now in great affliction , when he learned to trust in God : he was in fear of Death . ) Let us see how we are to exercise this trust in great crosses , and in the hour of Death . St. Paul was in these two . The point is very large , and I will take it onely according to the present scope . How doth a Christian exercise trust in extremity , in extream crosses ? for then he must go to God , he hath none else to go to : he is beaten , from the creature , and as I said before , the soul will have somewhat to go to . The poor creatures , the silly conies they have the rocks to go to , as Solomon saith : the Soul that hath greater understanding , it is necessitated to trust in God in afflictions . Then the soul must say to God , Lord , if thou help not , none can : as Jehosaphat said in 2. Chron. 20. We know not what to do , but our eyes are to thee . In great afflictions we exercise trust , because we are forced . And because then we are put to this , we put the promises in suit , the promises made to us for extremity . In Isay 43. 2. he hath promised to be with us in the fire , and in the water . There is a promise of Gods presence : and the soul improves that : Lord , thou hast promised to be present in great perills and dangers , as there are two of the greatest specified , fire , and water . Thou hast promised thou wilt be present , with us in the fire , and in the water : now , Lord , make good thy promise , be thou present . And when God makes good this promise of presence , then the Soul triumphs , as in Psal. 23. Though I walk in the valley of the shadow of death , I will not fear , because thou art with me , Lord. So in Psal , 27. he begins triumphantly : The Lord is my shield , whom shall I fear ? of whom shall I be afraid . Let us exercise our trust this way in extremity . God is with us , and who can be against us , saith the Apostle ? Thus the Christian soul lives by trusting in God , in all extremity of crosses whatsoever : the soul is forced to God , and claimes the promises of presence . And not onely the promise of his presence , but the promise of support and comfort , and of mitigation . There is a promise in 1. Cor. 10. 13. God is faithfull , and will not suffer us to be tempted above our strength . Here faith is exercised , Lord , I am in a great crosse now , I am in afflictions , thou hast promised that thou wilt not suffer me to be tempted above that I am able to bear . Now make good this promise of thine , be present , and be present by way of mitigation , either pull down the crosse , and make it lesse : or raise up my strength , and make that greater : for thou hast promised that thou wilt not suffer us to be tempted above our strength . And then the soul lives by faith of the issue in great extremities ; I am in great extremity , but I know all shall end well , Thus we trust in God in all extremity of afflictions whatsoever : in the houre of Death , when we receive the Sentence of Death , how do we then exercise trust in God ? In Psal , 16. My flesh shall rest in hope : because thou wilt not suffer thy Holy one to see corruption : Because God did nor suffer Christ to see corruption ( who is our head ) therefore my flesh likewise shall rest in hope , when I die . Our head triumphed over Death , and is in Heaven , and I die in Faith , I trust in God that raised him from the Dead , who was my surety . I know my debts are paid , my surety is out of prison ; Christ , who took upon him to discharge my debts , he is out of the prison of the grave , he is in heaven : therefore my flesh shall rest in hope . If it were not for this , that Christ were risen : when we have the sentence of Death , we over-look the grave , we see our selves in Heaven : as David saith , I should utterly have failed , but that I looked to see the goodnesse of the Lord in the land of the living . Then faith lookes beyond Death , and beyond the grave , it looks up , and with Stephen it sees Christ at the right hand of God : we see Christ ready to receive our souls . Then we trust in God that raiseth the dead : nay , we see our selves as it were raised already . Thus we see how we should trust in God , in great crosses , and in the sentence of Death . This in a word should be another ground of Patience , & not only of patience , but of contentment , in extrream crosses , in the hour of Death , that all that God doth is for this , that we may exercise trust in him . And if the Soul clasp to him , who is the Fountain of life , the chief good , it cannot be miserable : but this it doth by trust ; our trust makes us one with him , it is that which brings us to God : and afflictions , and Death it self force us to exercise faith in the promises , and drive us to him . So God hath overpowered all crosses , extream crosses , even Death it self , that he hath sanctified them to fit us to trust in him , and who can be miserable that trusts in God ? What construction should we make of crosses , and afflictions ? Surely , this is to take away false confidence : this is to drive me to God : shall I be impatient and murmur at that which God hath ordained to bring me nearer to himself , to trust in him , to take away all false confidence in the creature ? No , this should cut the sinewes of all carnall confidence , and make us patient , and thankful in all crosses : Because God now is seeking our good , he is drawing good out of these crosses : he labours by this to bring us nearer to himself . Blessed is that crosse , blessed is that sicknesse , or losse of friends whatsoever , that brings us nearer to God. Why doth God take away our dear friends ? that we might clinge nearer to him : because he will have us to see that he is al-sufficient . VVhat doth a man lose when he trusts in God , though he lose all the world ? hath he not him that made the world at the first , and can make another if he please ? If a man lose all , and have God ( as he hath that trusts in him , and in his Word , for God will not deny his Word and truth : he that trusts in God , hath him , and if he have him ) what if he be stripped of all ? he can make another world with a Word of his mouth . Other things are but a beame to him : what need a man care for a beame that hath the Sunne ? All the afflictions of this world are to draw or to drive us to God , whether we will or no. As the Messengers in the Gospel , to force the guests to the banquet with violence : so afflictions they are to force us to God , this blessed effect they have in all Gods Children . But those that do not belong to God , what do they in the hour of death , and in extremity ? they are either blocks , as Nabal was , senslesse creatures ; or raging , as Cain , Achitophel , and Judas , either sots or desperate in extremity . Saul in extremity goes to the Witch , to ill meanes : David in all extremity he goes to prayer , he goes to his rock and shield ; to God who was his all in all . He knew all this was done , to drive him to trust in God. Why art thou disquieted , O my soule ? why art thou vexed in me ? trust in God ; all this is to make thee trust in God , he checks , and chides his own soul. A Child of God doth check himselfe , when his base heart would have him sink and fall down , and go to false means , then he raiseth himself up , trust in God , O my soule . But such as Saul , proud confident hypocrites , when all outward things are taken away , they go to the Witch , to the Devill , to one unlawfull meanes or other , and at the last to desperate conclusions , to the sword it self . As we desire to have evidence of a good estate in grace , that we belong to God : so let us desire God that we may find him drawing us so neare to him by all crosses whatsoever , that we may see in him a supply of whatsoever is taken from us . If we lose our friends , that we may trust God the more . As St. Paul speaks of the widow , 1 Tim. 5. when her Husband was alive , she trusted to him : but now she wants her former help to goe to , she gives her self to prayer , she goes to God , she trusts in God. So it should be with all , when friends are taken away , we should go to God , he will supply that which is wanting . Those that are berest of any comfort , now they should go to God. What do we lose by that ? we had the stream before , now we have the fountain , we shall have it in a more excellent manner in God then we had before . And that makes a Christian at a point in this world , he is not much discouraged , whatsoever he lose , if he lose all to his life , he knowes he shall have a better supply from God then he can lose in the world : therefore he is never much cast down , he knowes that all shall drive him nearer to God , to trust in God. As St. Paul saith here , We received the sentence of Death , that we might not trust in our selves , but in God that raiseth the dead . One meanes to settle our trust the better in God reconciled to us in the Covenant of grace through Christ , his beloved , and our beloved , is the blessed Sacrament : and therefore come to it as to a seal sanctified by God for that very purpose , to strengthen our trust in God. How many wayes doth God condescend to strengthen our trust ? because it is such an honour to him : for by trusting in him , we give him the honour of all his attributes , we make him a God , we set him in his throne , which we doe not when we trust not in him : how many waies doth he condescend to strengthen our trust ? We have his promise , If we believe in him , we shall not perish , but have everlasting life . We have a seale of that promise , the Sacrament : and is not a broad seale a great confirmation ? If a man have a grant from the King ; if he have his broad seal , it is a great confirmation : though the other were good , yet the seale is stronger . So we have Gods promise , and in regard of our weakness , there is a seale added to it . If that be not enough we have more , we have his oath ; he hath pawned his life , As I live , saith the Lord , &c. he hath pawned his being , as he is God , he will forgive us if we repent . We have his promise , seale , and oath ; whatsoever among men may strengthen trust , and faith ; God condescends unto , to strengthen our faith , because he would not have us perish in unbeliefe . Besides that , he hath given us earnest : a mans trust is strengthened when he hath earnest . Every true Christian hath a blessed earnest , that is , the Comforter ; he hath the Spirit in him , the first fruits ; where God gives and an earnest , he will make good the bargain at the last ; where he gives the first fruits , he will add the harvest . God never repents of his earnest , where he hath begun a good work , he will finish it to the day of the Lord. An earnest is not taken away , but the rest is added . And the same Spirit that is an earnest , is also a pawn and pledge : we will trust any runnagate , if we have a pawn sufficient ; now God hath given us this pawn of his Spirit . Christ hath given us his Spirit , and hath taken our flesh to heaven ; our flesh is there , and his Spirit is in our hearts ; besides many evidences that we have in this life as pawns . Indeed in extremity sometimes we must trust God without a pawne , upon his bare word , Though he kill me , yet will I trust in him , saith Job ; but God ordinarily gives us many pawns of his love . The Sacrament is not onely a Seal of the promise , but likewise it hath another relation to strengthen our faith ; it is a seizon , as a piece of earth that is given to assure possession of the whole : as a man saith , Take , here is a piece of earth , here is my land : here are the keyes of my house : so in the promises sealed by the Sacrament , here is life , here is favour , here is forgiveness of sins , here is life everlasting : what can we have more to strengthen our faith ? God hath condescended every way to strengthen us , if we will come in , and honour him so much as to trust him with our souls , and our salvation . Therefor let us come to the Sacrament with undoubted confidence , God will keep his credit , he will not deceive his credit , he will never forsake those that trust in him , Psal. 9. But to answer an Objection . Oh! all these are confirmations indeed , if I did believe and trust in God , but my heart is full of unbelief : Indeed all these are made to some that believe already in some measure , they have this seale , and oath , and earnest , and pawnes , and first fruits , and all , if they believe , but I cannot bring my heart to trust in God. What hinders thee ? I am a wretched creature , a sinfull creature . Doest thou mean to be so still ? It is no matter what thou hast been , but what thou wilt be . The greater the sickness , the more is the honour of the Physitian in curing it : the greater thy sins , the more honour to God in forgiving such sins . Retort the temptation thus upon Satan : God works by contraries , and whom he will make righteous , he will make them to see their sins ; and before he will raise us up , he will make us rotten in our graves ; before he will make us glorious , he will make us miserable . I know that God by this intends that I should despaire in my self : God intends that I should despaire indeed , but it is that I should despair in my self , as the text saith here , that we should not trust in our selves , when we have a sight of the vilenesse of our sins : but in God that raiseth the dead , that raiseth the dead soul , the despairing soul , that it should trust in him . Therefore retort the temptation upon Satan , because I see my sins , and despaire in my self , therefore I trust in God. He that is in darknesse and sees no light , let him trust in the Lord his God. Mark for thy comfort , the Gospel calls men who in their own sense , and feeling think themselves furthest off : he that is poore , and sees his want , Blessed are the poore in Spirit . But I have no Grace , Oh that I had grace Blessed are they that hunger and thirst . If thou mourn for thy sins , Blessed are they that mourn . Thou findest a heavy load of thy sins , Come unto me all ye that are weary , and heavy laden , and I will ease you . The Gospel takes away all the objections and misdoubtings of the unbelieving heart , God is so willing to come to him . Therefore stand not cavilling , interpret all to the best . God will have us to despair in our selves , that we may trust in him ; and then we are fittest to trust in God , when we despaire in our selves , then we make God all in all ; he hath righteousnesse enough , holinesse enough , satisfaction enough , he hath all enough for thee . And for men that are not yet believers , how wondrously doth God labour to bring such men to a good hope ? If they yield themselves and come in , there is an offer to every one that will come in and take the water of life . There is a command : he that hath commanded , Thou shalt not murder , Thou shalt not steal : he layes a charge on thee that thou believe , 1 John 3. This is his c●…mmand , that we believe in the Son of God. And think with thy self , thou committest a sin against the Gospel , which is worse then a sin against the law : for if a man sin against the law , he may have help in the Gospel : but if he sin against the Gospel , there is not another Gospel to help him . God offers thee comfor , the commands thee to trust in him , and thou rebellest , thou offendest him , if thou do not believe . Is not here incouragement , if thou be not more wedded to thy sinfull course , then to the good of thy soule ? If thou wilt still live in thy sins , and wilt not trust in God , then thou shalt be damned , there is no help for thee if thou believe not , the wrath of God hangs over thy head . Thou art condemned already by nature : if thou believe not , thou needest no further condemnation , but only the execution of Gods justice . Naturally thou art born the Child of wrath , and God threateneth thee to stir thee up , and to make thee come in : he useth sweet allurements , ( besides the commands and threatnings ) Come unto me all ye that are weary and heavy laden , and I will ease you . And , Why will ye perish , O house of Israel ? And , O Jerusalem , Jerusalem , how oft , & c ? God complaines of thee , he allures thee , he sends his Embassadours . We are Ministers in Christs Name to beseech you to be reconciled : to come in to cast down your weapons , your sins , to believe in God , and trust in his mercy , and to hope for all good from him . What should keep thee off , he is willing to have thee believe ? Oh , if I were elected , &c. Trouble not thy self with dark scruples of his eternall decree , obey the command , obey the threaning , and put that out of doubt : if thou yield to the command , if thou obey the threatning , if thou be drawn by that , undoubtedly thou art the child of God. Put not in these doubts and janglings , things that are too high for thee till thou believe . Indeed when thou believest , then thou mayst comfort thy self , I believe , therefore I know I shall be saved : Whom he hath chosen , them he calls , and whom he calls , hè justifies . I find my self freed from the sentence of condemnation in my heart , therefore I know I am called , I know I am elected : then with comfort thou mayest go to those disputes . But not before a man obeys : put those cavils out , and obey the Gospel , ( when salvation is offered , when Satan puts these things to thee ) when thou art threatned , and commanded . How shall this justifie God at the day of judgment against damned wretches , that have lived in the bosom of the Church , and yet would not believe ? They will believe after their own fashion , if God will save them , and let them live in their sinful courses : but they will rather be damned then they will part with them . Are they not worthy to be damned ? ( judge thy self ) that rather then they will alter their course , and receive mercy with it , rather then they will receive Christ , whole Christ , as a King and a Priest , to rule them as well as to satisfie for them : they will gild over their wicked courses and will have none of him at all : they will rather be damned then take another course , their damnation is just . If thou take whole Christ , and yield to his government , he useth all meanes to strengthen thy faith after thou believest , and he useth all means to allure thee to believe . It is a point of much consequence , and all depends upon it , it is the summe of the Gospel , to trust in God , in Christ ( therefore I have been a little the longer in it , ) till we can bring our hearts to this we have nothing . When we have this , then when all shall be taken from us , as it will ere long , all the friends we have , and all our comforts : yet our trust shall not be taken from us , nor our God in whom we trust shall be taken from us : we shall have God left , and a heart to trust in God that will stand us in stead when all other things shall fail . That we might not trust in our selves , but in God Which raiseth the dead . These words have a double force in this place . First , St. Paul might reason thus , I am brought to death , as low as I can be , even to receive the sentence of death , but I trust in God who will raise me when I am dead : therefote he can raise me out of sicknesse , though there be no means , no physick , he can do it himself . Or if it were persecution , he might reason , I am now persecuted : but God will raise me out of the grave : therefore he can raise me out of this trouble if it be for my good : It hath the force of a strong argument that way . And it hath another force , that is , put case the worst , I received the sentence of death , that is , if I die , as I look for no other , yet I trust that God that raiseth the dead , he will raise me : the confidence of the resurrection makes me die comfortably . As we sleep quietly , because we hope to rise again , and we put our seed into the ground , with comfort , why ? we hope to receive it in a more glorious manner in the harvest : so though my body be sowen in the earth , it shall rise a glorious body ; I trust in God , though I receive the sentence of death , yet I shall sleep in the Lord , as when I goe to sleep , I hope to rise again : so I trust when the resurrection shall come , that my body shall waken , and arise . I trust in God that raiseth the dead ; because he raiseth the dead , he can recover me if he will : if not , he will make this body , a glorious body afterward : so every way it was a strong argument with Saint Paul , I trust in God that raiseth the dead . The Apostle draws an argument of comfort from Gods power in raising the dead . And it is a true reason , a good argument : he that will raise the dead body out of the grave , he can raise out of miserie , out of captivity : the argument is strong . Thus God comforts his people in Ezek. 37. in that parable of the drie bones , that he put life in . So the blessed Apostle St. Paul , he speaks of Abraham , Rom. 4. 17. He looked to God who quickneth the dead , who calleth things that are not , as though they were . What made Abraham to trust in God , that he would give him Isaac again ? he considered if God can raise Isaac from the dead , if he please he can give me Isaac back again : and though Isaac were the sonne of promise , yet he trusted Gods Word , more then Isaac the sonne of his love . Why ? he knew that God could raise him from the dead , though he had sacrificed him : he trusted in God , who quickneth the dead . The resurrection ( then ) is an argument to stengthen our faith in all miseries whatsoever . It strengthens our faith before death , and in death . I will not enter into the common place of that point concerning the resurrection , it would be tedious and unjust , beause it is not intended here , but onely it is used as a special argument . Therefore I will but touch that point . God will raise us from the dead . Nature is more offended at this , then any other thing : But St. Paul makes it cleare , that it is not against nature , that God should raise the dead , 1 Cor. 15. To speake a little of it , and then to speake of the use the Apostle made of it , and of the use that we may make of it . Saith the Apostle in that place , speaking to witty Atheists that thought to have cavilled out the resurrection from the dead : Thou fool , thou speakest against nature , if thou think it altogether impossible . Look to the seed , do we not see that God every spring raiseth things that were dead ? We see in the silk-worm , what an alteration there is from a flie to a worm , & c ? We see what men can doe by Art , they make glasses , of what ? of Ashes . We see what nature can doe , which is the ordinary providence of God , we see what it can do in the bowels of the earth : What is gold , and silver , and pearle ? is it not water and earth , excellently digested , exquisitely concocted and digested ? That there should be such excellent things of so base a creature . We see what Art and nature can do . If Art , and nature can do so great things , why do we call in question the power of God ? if God have revealed his Will to do so , why do we doubt of this great point of Gods raising the dead ? The Ancients had much adoe with the Pagans about this point , they handled it excellently , as they were excellent in those points which they were forced to by the adversaries , and indeed they were especially sound in those points . I say they were excellent and large in the handling of this : but I will not stand upon that ; it is an Article of our Creed , I believe the resurrection of the body : Indeed , he that believeth the first Article of the Creed , he will easily believe the last : he that believes in God the Father Almighty maker of heaven and earth , he will easily believe the resurrection of the body . But , I will rather come to shew the Use of it . God will raise the dead ; Therefore Gods manner of working is , when there is no hope , in extremity , ( as I touched before ; ) he raiseth us , but it is when we are dead : he doth his greatest works when there is least hope . So it is in the resurrection out of troubles , as in the resurrection of the body , when there is no hope at all , no ground in nature , but it must be his power altogether that must do it , then he falls to work to raise the dead . Therefore our faith must follow his working , he raiseth the dead ; he justifies a sinner : but it is when he is furthest from grace , a sinner despairing of all mercie : then he hath the most need of justification . He raiseth the dead , but it is then when they are nothing but dust , then it is time for him to work to raise the dead . He restores , but it is that which is lost . God never forgets his old work , this was his old manner of working at the first , ( & still every day he useth it ) he made all of nothing , order out of confusion , light out of darkness : This was in the creation , and the like he doth still , he never forgets his old work . This St. Paul being acquainted with he fastneth his hope , and trust upon such a God as will raise the dead . Therefore make that use of it that the Apostle doth , when the Church is in any calamity , which is as it were a death , when it is as in that 37. of Ezekiel , drie bones , Comfort your selves : God comforted the Church there , that he would raise the Church out of Babylon , as he raised those dead bones , the one is as easie as the other . So in the government of the Church continually he brings order out of confusion , light out of darkness , and life out of death , that is , out of extream troubles , when men think themselves dead , when they think the Church dead , past all hope , then he will quicken , and raise it : so that he will never forget this course , till he have raised our dead bodies , and then he will finish that manner of dispensation . This is Gods manner of working . We must answer it with our faith , that is , in the greatest dejection that can be , to trust in God that raiseth the dead : Faith if it be true , it will answer the ground of it ; but when it is carried to God , it is carried to him that raiseth the dead : therefore though it be desperate every way , yet notwithstanding I hope above hope , I hope in him whose course is to raise the dead ; who at the last will raise the dead , and still delights in a proportion to raise men from death , out of all troubles and miseries . Well , this God doth , and therefore carrie it along in all miseries whatsoever , in soul , in body , or estate , or in the Church , &c. God raiseth from the dead , therefore we must feel our selves dead before we can be raised by his grace . What is the reason that a Papist cannot be a good Christian ? he opposeth his own conversion ; what is conversion ? It is the first resurrection , the resurrection of the soul : but that which is raised must be dead first : they account not themselves dead , and therefore oppose this resurrection . And so when we are dead in grace , or comfort , let us trust in God that raiseth the dead ; And so for outward condition in this life , and the estate of the Church . The conversion of the Jewes , which seems a thing so strange : when a man thinks how they are dispersed , and thinks of their poverty and disgrace , he thinks , Is this a likely matter ? Remember what God hath said , he will raise the dead . And because this is a work that seems as hard as the raysing of the dead , therefore their calling and conversion is called a kind of resurrection , Rom. 11. Let us hope for that : He that raiseth the body , will raise that people , ( as despicable as they are , ) to be a glorious people , and Church . And so for the confusion of the man of sin , The revelation of the Gospel , when it came out of the grave of darknesse , out of the Egyptian darknesse of Popery , was it not a raising of the dead ? When Luther arose for the defence of the truth , a man might have said to him , What ? doest thou set thy self against the whole World ? go to thy cloyster and say , Lord , have mercy upon us . Doest thou hope to reform the World against all the World ? Alas , he trusted in God that raiseth the dead , that raiseth men to conversion when he pleaseth , and that raiseth the Church when he pleaseth , even from death . He raised the Church out of Babylon , And he will raise the Jewes that now are in a dead state : why should we doubt of these things , when we believe , or professe to believe the main , the resurrection from the dead ? And every day in the Church , God is raising the dead spiritually : the dead hear the voyce of Christ every day , when the Ministery is in power , when there is a blessing upon it , conveying it to the heart , then he is raising the dead . So , Wisdom is justified of her children ; the Gospel is justified to be a powerful doctrine , having the Spirit of God clothing it , to raise people from the dead , those that are dead in sin . There are none that ever are spiritually raised , but those that see themselves dead . And that is the reason why we are to abhor Popery , because it teacheth us that we are not dead in our selves , and then there can be no resurrection to grace ; for the resurrection is of the dead : the more we see a contrarietie in Nature to Grace , the more fit objects we are for the divine power of God to raise , He raiseth the dead . Thus we see how to go along with this , in all troubles , God will raise the dead , therefore he will bring me out of this trouble , if he see it good : Therefore in extremity , let us thus reason with our selves : Now I know not which way to turn me ; there is but a step between me and death : if God have any purpose to use my service furthet , he that raiseth the dead , will raise me from the grave , to him belong the issues of death , Psal. 67. he can give an evasion and escape if he will : if not if he will not deliver me , then I die in this faith that he will raise me from the dead . This is that that upholds a Christian in extremity : This made the Martyrs so confident : this made those three young men so resolute that were cast into the fiery Furnace : what was their comfort ? Surely this , God can deliver us if he will ( say they ) he is able to deliver us now : but if he will not do this for us , he will raise our bodies , if he will not deliver them here , there will be a final deliverance at the resurrection . So in Heb. 11. those blessed men , they hoped for a better resurrection , and this made them confident . This makes us confident to stand out against all the threatnings and all the crosses of the world , that we may hold our peace with God notwithstanding all the inticements , and allurements to the contrary , because we trust in God that raiseth the dead . Again , let us learn to extract contrary principles to Satan , out of Gods proceedings . What doth he reason , when we are dead , either in sin , or in misery ? What hast thou to do with God ? God hath forsaken thee : No , saith faith , God is a God raising the dead ; the more dead I am in the eye of the world , and in my own sense , the nearer I am to Gods help . I am a despairing sinner , a great sinner : but the more God will magnifie his merey , that where sin hath abounded , grace may abound much more . Retort home the argument , draw contrary principles to him , this is a divine Art which faith hath . Oh , but then you may presume , and do what you list . Not so , ( retort the argument again upon him ) if I do so , God will bring me to death , he will bring me to despair ; and who is it that delights to have that course taken with him , to be brought so low ? So every way we may retort temptations from this dealing of God. If I be carelesse , he will bring me as low as hell , I shall have little joy to try conclusions with him . And if thou be low , despair not , thou art the fitter object , God raiseth the dead , therefore I will not add to my sins legal , I will not add this Evangelical sin , this destroying sin of despair , and unbelief ; but I will cast my self upon the mercy of God , and believe in him that raiseth the dead ; and desire him to speak to my dead soul , which is as rotten as Lazaru's body which had been so long in the grave ; that he would say to it , Come forth of that cursed estate ; it is but for him to speak the word , to blesse his word , and then it will come out by faith . It is the Art of faith to draw contrary arguments to Satan , and those that belong to God do so in all temptations : but those that do not , they sink lower and lower , having nothing to uphold their souls : they have not learned to trust in God that raiseth the dead . God is the God that raiseth the dead : Therefore let us oft think of this , think what God means to do with us , that we may carry out selves answerably , I trust in God that raiseth the dead : Therefore let us honour God while we live , with that body that he will raise : let us be fruitful in our place . Saint Paul drawes this conclusion , 1 Cor. 15. from the resurrection , Finally , my brethren , be constant , unmoveable , alway abounding in the work of the Lord , knowing that your labour is not in vain in the Lord. Especially considering that he will raise the dead bodies after a more glorious manner then they are now , he will make a more glorious body . For alway Gods second works are better then his first : he raiseth the dead , and will make our bodies , like the glorious body of Christ. But the point of the resurrection is very large , and perhaps I shall have better occasion to speak of it afterward . I onely apply it to the present purpose , how it strengthens faith in misery , and in the houre of death . A man is strengthened in his faith when he thinks , now I am going the way of all flesh , I am to yield my soul to God , and death is to close up mine eyes : yet I have trusted in God , and do trust in God that will raise my body from the grave . This comforts the soul against the horrour of the grave , against that confusion and darknesse that is after death . Faith seeth things to come as present , it sees the body ( after it hath a long time been in the dust ) clothed with flesh , and made like the glorious bodie of Christ : faith sees this , and so a Christian soule dies in faith , and sowes the body as good seed in the ground in hope of a glorious resurrection . And that comforts a Christian soule , in the losse of children , of wife , of friends , that have been dearest , and nearest to me , I trust in God that raiseth the dead , that he will raise them again , and then we shall all be for ever with the Lord : it is a point of singular comfort : for the maine Articles of our faith , they have a wondrous working upon us , in all the passages of our lives ; it is good to think often upon the pillars of our faith , as this is one , That God will raise us from the dead . But I go on to the next verse . VERS . 10. Who delivered us from so great a death , who doth deliver us , in whom we trust that he will yet deliver us . SAint Paul sets down his troubles to the life , that he might make himself and others more sensible of his comforts , and of Gods grace , and goodness in his deliverance . These words contain his deliverance out of that trouble , his particular deliverance out of a particular trouble : And this deliverance is set down by a triple distinction of time , as time is either past , present , or to come ; so God who is the deliverer for all times , he hath delivered us for the time past , he doth deliver us for the present , in whom we trust that he will deliver us for the time to come . Who delivered us from so great a death . After St. Paul had learned to rrust in God , after he had taken forth that lesson , a hard lesson to learn , that must be learned by bringing a man to such extremity ; I say , after he had learned to trust in God that raiseth the dead , God gave him this reward of his diligence in the blessed school of afflictions , he delivered him , who hath delivered us , and who doth deliver us continually , he will not take his hand from the work , and for the time to come I hope he will do so still . St. Paul here calls his trouble a death . It was not a death properly , it is but his aggravation of the trouble that calls it a death : because Gods mercy onely hindred it from being a death , it was onely not a death , it was some desperate trouble , some desperate sicknesse , the particular is not set down in the Scripture . We know what a tumult there was about Diana of Ephesus , Acts 19. and in 1. Cor. 15. He fought with beasts at Ephesus , ( which is in Asia ) after the manner of men . Whether it were that , or some other we know not ; whatsoever it was , he calls it a death : he doth not call it an affliction , but a death , & a great death , to make himself the more sensible . VVherefore have we souls , and understandings , but to exercise them in setting forth our dangers , and the deliverances of God ? to consider of things , to affect us deeply ? The Apostle here to affect himself deeply , he sets it down here by a death . And oft-times in the Psalmes , the Psalmist in Psalme 18. and Psal. 11. he calls his afflictions death and hell , and so they had been indeed except God had delivered him . But to come to the points that are considerable hence . First of all we may observe this , that God till he have wrought his own work he doth not deliver ; he brings men to a low ebbe , to a very low estate before he will deliver . Secondly , After God hath wrought his own work , then he delivers hischildren . Thirdly , he continues the work still , he doth deliver me . Fourthly , That upon experience of Gods former deliverance , Gods children have founded a blessed argument for the time to come , He hath , & he will deliver me . God is alway like himself , he is never at a loss , what he hath done , he doth , and will doe , reserving the limitations , as we shall see afterward . God doth not at the first deliver his children . He delivered St. Paul , but it was after he had brought him to receive the sentence of death , and after he had learned not to trust in himself , but in God that raiseth the dead . God deferres his deliverance for many reasons : To name a few . God doth deferre his deliverance , when we are in dangers , partly ( as you see here ) to perfect the work of mortification , of self-confidence , to subdue trust in any earthly thing . St. Paul by this learned not to trust in himself . And then to strengthen our faith and confidence in God , when we are drawn from all creatures to learn to trust in him . And to sweeten his deliverance when it comes , to indear his favours , for then they are sweet indeed after God hath beat us out of our selves . Summer and Spring are sweet after Winter : so it is in this vicissitude , and intercourse that God useth ; favour after affliction and crosses , is favour indeed . That makes heaven so sweet to Gods Children when they come there because they go to Heaven out of a great deal of miserie in this world . And partly likewise God defers it for his own glory , that it may be known for his meer work : for when we are at a losse , and the soul can reason thus , God must help or none can help , then God hath the glory : therefore in love to his own glory he defers it so long . Again , he useth to defer long , that he might the more shame the enemies at length : for if the affliction be from the insolencie and pride of the enemies , he deferres deliverance , till they be come to the highest pitch , and then he ariseth as a Gyant refreshed with wine , and smites his enemies in the hinder parts : he is as it were refreshed on the sudden . And as it is his greatest glory to raise his children when they are at the lowest : so it is his glory to confound the pride of the enemies when it is at the highest : if he should do it before , his glory would not shine so much in the confusion of them , and their enterprises against his children . One would think he should not have let Pharaoh alone so long ; but he got him glory the more at the last , in confounding him in the Red-sea : So Haman came very farre , almost to the execution of the decree ; he had gotten by his policie and malice , and then God delivered his Church , and confounded Haman . These and the like reasons may be given to shew that God in heavenly and deep wisdom doth not presently deliver his children . The proper use of it is , that we should learn not to be hasty , and short-spirited in Gods dealing , but learn to practise that which we are often injoyned , to wait on God , to wait his good leasure . Especially considering that which is the second point , let that satisfie us , that After God hath done his work , he will deliver . Let us wait , for he will deliver at length : perhaps his time is not yet that he will deliver ; but usually when all is desperate , when he may have all the glory then he delivers . He delivered the three young men , but they were put into the fire first , and the Furnace was made seven times hotter , that he might have the glory in consuming their enemies : so he delivered Hezekias in his time , but it was when the enemy was even ready to seize upon the City . He promised St. Paul that not one man should perish in the ship , but yet they suffered shipwrack , they went away onely with their lives . God doth so deliver his , that he doth not suffer them to perish in the danger . Therefore let us stay his time , and waite , it may be it is not Gods time yet . When shall we know that it is Gods time to deliver ? that we may wait with comfort . God knowes his own time best , but usually it is when we are brought very low , and when our spirits are low : when we are brought very low , both in regard of humane support , and in regard of our spirits , when we are humble , when our souls cleave to the dust : help , Lord , for we are brought very low : Help Lord , for vain is the help of man. When the Church can plead so , it is a good plea , when we are at the lowest , and the malice of the enemy is at the highest , when the waters swell , Help , Lord , for the waters are come into my very soul , when we are very low , and the enemies very high , as we see in Pharaoh . And so in Herod when he was in the height of his pride , when he was in all his glory , God takes him there . Thus God delivers his , and confounds his enemies ; I joyn them both together , for the one is not commonly without the other : the annoyance of Gods Children is from their enemies : therefore when he delivers the one he confounds the other . When the malice of the one is at the highest , and the state of the other is at the lowest , and their spirits are afflicted and cast down with their estate , then is the time when God will deliver . Again , when our hearts are inlarged to pray , when we can pray from a broken heart : as you see here , he joynes them together , God will deliver me , but it must be by your prayers : when we have hearts to pray , and when others have hearts to pray for us , that is the time of deliverance . Usually there goes before deliverance an enlarged heart to pray to God ; as we see in Daniel , Dan. 9. a little before they came out of Babylon , he had a large heart to pray to God. And when we can plead with God his promise , Remember , Lord , thy promise wherein thou hast caused us to trust : when we can cast our selves upon Gods mercy with prayer , and plead with God to remember his promise , it is a sign God means to deliver us . When the heart is shut and closed up , that it cannot speak to God : when there is some sin or other that doth stifle the spirit , that it cannot vent it self with that liberty to God , it is a signe that it is not the time yet of Gods deliverance . God will at the length deliver : therefore from both these ( that he doth deferre deliverance , and that he will deliver at length ) let us inferre this lesson of waiting , let us wait therefore , and wait with comfort . Let us remember these principles . First , God hath a time ( as for all things ) so for our deliverance . Secondly that Gods time is the best time , he is the best discerner of opportunities . Thirdly , remember that this shall be when he hath wrought his work upon our souls , specially when he hath made us to trust in him . As here , when Saint Paul had learnd to trust in God , then he delivered him . And why should we desire to do our bodies good , or our estates good , till God hath wrought his cure on our souls ? for God intends our souls in the first place : our soules they are the whole man in a manner . The welfare of the soul drawes the welfare of the body , and the welfare of the estate after it ; the body shall do well if the soul do well . Therefore we should desire rather that the Lord would let the affliction stay , then that it should part without the message for which God sends it . Every affliction is Gods messenger : we should desire the Lord to let it stay for the answer for which he hath sent it . And indeed , it will never part without the answer for which God sends it , till it have humbled us , till it have brought us to trust in God , till we be such as we should be . And a Christian soul rather desires to be in the Furnace , to be under the affliction , to be purged better yet , then to have the crosse , and affliction removed , and not to be a whit the better for it . Therefore considering that there will be a time , and that Gods time is the best time : and that this time will be when he hath fitted us , we should learn to waite in any crosse , and not to be over hasty . Again , consider , though the time be long : yet he will deliver at length by death , death will end all miseries . And consider , that how long soever we indure any thing , yet what is that that we indure here , to that that we are freed from by Christ ? We are freed from misery , from all misery , from the wrath of God , from damnation . And what is that that we can suffer here , to the glory and joy that remaines for us in heaven ? What is all that we can suffer here , to that that Christ hath indured for us ? what is all that we can indure here , to that that we have deserved ? Considering then what we are delivered from , what God hath reserved for us , what Christ hath indured , and what we deserve , it will make us wait , and wait with patience . Especially considering ( as I said before ) that God is working his good worke for our good : though we at the first perhaps for a while doe not see the meaning of the affliction , the meaning of the cross , we cannot read it perfectly ; yet in general we may know , it is for our good : God of his infinite wisdom will not suffer a hair to fall from our heads without his providence , And all shall work together for the best to those that love him , Rom. 8. It is long then we see ere God deliver , and why ? and at the last he will deliver one way or other : and therefore let us waite quietly , and this the Saints of God have practised in all ages , Psal. 62. Yet , my soul , keep silence to the Lord. He had a shrewd conflict with himself when he saw how good causes were trampled on , and he saw the insolence of wicked persons , how they lift up their heads , Yet , my soul , keep silence to the Lord. So he begins , Psal. 73. Yet God is good to Israel , for all this . And God chargeth it upon his people that they should waite , If I tarry , wait thou , Hab. 2. 2. And the blessing is promised to those that can wait and not murmur , as in Psal. 147. 11. It is a duty that we are much urged to , and very hardly brought to the practice of : therefore we are to hear it pressed the more , Psal. 147. The Lord taketh pleasure in them that fear him , in those that hope in his mercy : in those that trust in his mercy . The like you have in many places , Isay , 30. 18. Therefore will the Lord wait , that he may be gracious to you : therefore he will be exalted , that he may have mercy upon you : he is a God of judgement , Blessed are all that wait for him . So in Lament . 3. The Church still waits upon God. How oft doth David charge himself , Wait , and trust in God , O my soul ? Let us learn this upon these grounds , that God is long ere he deliver , but at last he will deliver , and that is sufficient to force this , to wait still upon God with patience and silence . Well , thus we see God doth deliver , Who dilivered us , &c. What will he do for the time present ? he hath delivered , and doth deliver , and he will deliver . From all joyntly together you see , that Gods people in this World stand in need of deliverance alway . They have alwayes troubles , when one is past another is present ; deliverance supposeth dangers . There have been dangers , there are dangers , and there will be dangers . Our life is a warfare , a temptation , we are absent from God , we are alway exposed to dangers . We live in the middest of Divels , and of Divellish-minded men : we have corruptions in us that expose us to sin , and sin drawes on judgments , we are alway in danger one way or other while we live in this VVorld . But our comfort is , that as there have been dangers , and are dangers , and will be dangers ; so there hath been deliverance , there is deliverance , and there will be deliverance . It is a trade that God useth , it is his Art , God knoweth how to deliver his , as Saint Peter saith ; he hath alway exercised it , he is excellent at it : he hath delivered his Church , he doth deliver his Church , and he will deliver his Church : and so every particular member , he hath , and doth and will diliver them . VVonderfull is the entercourse that God useth with his people , and their estate . Even as in nature there is a change and entercourse of day and night , of light and darknesse , of morning and evening , of summer and winter , of hot and cold : so in the life of a Christian there are changes , dangers , and deliverance . There is a sowing in tears , and a reaping in joy ; there is a night of affliction , and a morning of joy and prosperity , Heavinesse may be in the evening , but joy commeth in the morning . And thus we go on till we end our daies , till we be taken to Heaven , where there shall be no Change , where all teares shall be wiped from our eyes . If we had spirituall eyes , eyes to see our danger , to see how full the World is of Divells , & then to consider how many dangers this weak life is subject to , how many casualties : we cannot go out of doores , we cannot take a journey , but how many dangers are we subject to ? we are invironed with perpetual dangers , the snares of death compasse us almost every where , abroad , and at home , in our greatest security . But our comfort , is that God doth compasse us with mercy , as it is , Psal. 32. As dangers are round about us , so God is a Wall of fire about us : we have dangers about us , Divells about us , we have a guard about us , we have God about us , we have his Angels about us , we have all his creatures about us , All things are yours , saith the Apostle , &c. It is God that hath delivered us , that doth deliver us . Who restraines the divels from having their wills of us ? they are enemies not only to our souls , and to our salvation , but to our bodies : they are enemies to our health , as we see in Job : we live in the middest of Lyons , oft-times , in the middest of enemies ; who restraines their malice ? we are preserved from dangers day and night : who shuts in the doores , who watcheth over us , but he that keeps Israel ? It is God that delivereth us . Without his deliverance all deliverances were to little purpose : all shutting in were to little purpose , except he shut us in that shut Noah into the Ark : he must watch over us . It is God that delivereth us . But doth he deliver us onely outwardly ? No , he hath delivered , and he doth deliver us spiritually . He hath delivered us from the power of hell , and damnation , he doth deliver us from many sins that we should commit : and when we have sinned , he delivers us from despair , he delivers us from presuming , by touching our hearts with saving grief for sin ; if we belong to him , one of the two wayes he delivers , either from the sin or from the danger of the sin , either from the committing of the sin or from despairing for the sin , or presuming in a course of sin . Who delivereth us from our inbred corruptions ? Should we not run every day into the sins that we see others commit ? Who cuts short our lusts , and suppresseth them , that we are not swearers , that we are not licentious persons , that we are not Godlesse persons ? are we not hewn out of the same rock ? Who keeps us from sin ? Is it any inbred goodnesse ? Are we not all a like tainted with originall fin ? Children of wrath ? Who puts a difference between us and others ? It is God that hath delivered us , and that doth deliver us . It is his mercy that we do not commit sin , it is his preventing deliverance ; and when we have committed sin , it is his mercy to pardon it , there is his preserving deliverance from despair after the committing of sin . All are beholding to God for deliverance , those that have committed sin , that he delivers them from the wrath to come , from the damnation that they deserve ; and those that have the grace not to commit sin , they are beholding to him , that he delivers them from that which their corruptions else would carry them to , if he should take his government from their hearts . We have an inward guard as well as an outward , an invisible guard , We are kept by the Spirit of God through Faith to salvation . We have a guard that keeps us from despair , from sinking . God delivereth us from our selves by this inward guard . There is not the vilest Atheist that lives , but let God open his conscience , and let loose himself upon himself , to see what he deserves , to see what he is ready to sink into , if he see not Gods mercy to deliver him : if he see not an Intercessor , a Mediator to come between God & him , what would become of him ? Therefore saith Saint Paul in Philip. 4. The peace of God which passeth all understanding shall ( guard ) your hearts and minds ; for so the word is in the Original , shall guard your hearts and minds . We have not onely a guard outward , but we have a peace in us , the Spirit of God , the strengthening power of God , the sight of the love of God. God delivers us as from all others , so from our selves . Judas had no enemies , God let him loose to himself , what became of him ? Achitophel had no enemy , God let him loose to himself too , and then we see what a desperate conclusion he came to . So , whosoever thou art that contemnest Religion , that makest any thing of greater moment and respect then that , if thou hadst not an enemy in the world , but all were thy friends : as Judas had all to be his friends , the Pharisees were his friends , he had money of them : but God opened his conscience , and he could not indure the sight of it , it spake bitter things to him , when God opened an inward hell in his conscience . So God doth deliver us outwardly and inwardly , and the inward is double , partly from despair , partly from the rage of corruptions , ( as I said before ) Is it not God that tyes up our corruptions ? There is such a world of sin in the heart of a man , as often he finds the experience of it , when he meets with a fit temptation to his disposition , that Gods Children complain of themselves that the sins of their hearts have deceived them : so God delivers men from the rage of lusts , he tyes up their corruptions , and delivers them from them . And when we fall , and are ready to despair for them , he delivers us from despair . He doth deliver , he is perpetually delivering , it implies that we alway stand in need of deliverance . Therefore we should alway look up to God , he is the breath of our nostrils , In him we live , and move , and have our being , in him we stand , and in him we are delivered in the middest of all our enemies , it should stir up our hearts thankfully to depend upon God ; he that hath delivered us , he doth deliver us : if he should not continue his deliverance we should be continually in extream danger . VVho hath delivered us , and doth deliver us , &c. A Christian is never in so great perplexity but God is delivering of him , even in trouble : So the Church saith Lamentations 3. It is Gods mercy that we are not all consumed . The Church was in a pittifull estate then , one would have thought they were as low as almost they might be : yet notwithstanding the Spirit of God in those blessed men that lived in those times , they saw that they might have been worse then they were : and they saw that there was some danger from which they were delivered , It is thy mercy that we are not all consumed . God delivered them from extremity . Nay , in troubles God doth deliver so , as there may be a distinction for the most part between his and others . When I gather my Jewels it shall be known who serves me , and who serves me not . Mal. 3. God continually delivers , more especially at sometimes . As we say of providence , providence is nothing but a continued act of creation . And it is true , the same power that created all things of nothing , the same power sustains all things . God upholds all things with his right hand . For even as it is with a stone which is upheld by a mans hand , let him withdraw his hand , and down it falls : so naturally all things as they are raised out of nothing , so they will fall to their first principles , except they be sustained by that continuall act of creation which we call providence , to maintain them in the order wherein they were set at the first . So there is a continuall act of deliverance , till we be delivered out of all troubles , and set in a place where there shall be no more annoyance at all either from within us , or without us . God doth still deliver . O , let this move us to a reverence of the eye and Majesty of the great God , of the presence of God. Who will willingly provoke him , of whom he stands in need to deliver him ? Let God withdraw his deliverance , his preventing deliverance , or his rescuing deliverance : for ( as I said ) there is a double deliverance : he prevents us from trouble , he delivers us that we do not fall into it : and when we are fallen into it , he rescues us . If God should not thus deliver us , there is no mischief that any others fall into , but we should fall into the like , were it not for his preventing deliverance . As St. Austin saith well ; A man that is freed from sin ought to thank God as well for the sins that he hath not committed , as for the sins that he hath had forgiven : for it is an equall mercy that a man fall not into sin as for his sin to be pardoned . And so for troubles too , it is Gods mercy to prevent troubles as well as to deliver out of trouble when we are fallen into it . Who would not reverence this great God ? what miscreant wretches are they that inure their tongues to swearing to tear that Majesty , that if he should withdraw his deliverance and protection from them , what would become of them ? Where there is perpetuall dependance upon any man , how doth it inforce reverence and respect even amongst men ? Itis Athiesm therefore for men to inure their tongues to speak cursed language , to inure their hearts to entertain prophane thoughts of God , and to neglect the consideration of his Majesty . Holy men in Scripture are said to walk with God , that is , to have God in their eye , in all times , in all places , as he had them in his eye , to delight in them , to prevent troubles , and to deliver them from troubles when they were in them . We should take notice of Gods speciall providence in this kind , that God by deliverance often gives us our lives , and it should teach us to consecrate our lives to God. Who doth deliver us : In whome we hope , or trust , or have affiance that he will yet deliver us . The holy Apostle doth take in trust here the time to come , he speaks as if he were assured of that as of any thing past ; and he doth found his hope for the time to come upon that which was past and present . As he saith in Romans 5. Experience breeds hope , so it doth here in the Blessed Apostle , He hath delivered , and he doth deliver , and why should I not trust in so good a God for the time to come , I hope he will deliver me ? And surely so may we do . A Christian may rely on God for the time to come . Upon what ground , upon what Pillars is this confidence built of the holy Apostle ? Upon the Name of God , the Name of his nature , Jehovah , I am , which signifies a constant being , I was , I am , and am to come . There was danger , there is danger , and there will come danger : there was a God , there is a God , and there will be a God , Jehovah , I am . If there be a flux , a perpetual succession of ill , there is a perpetual being , and living of the living Jehovah . So Christ is proved to be Jehovah , because he calls himself Revelations 1. he that was , and is , and is to come , Jehovah , alway like himself . Now if God be Jehovah , alway like himself , then if he have delivered , if he doth deliver , he will deliver , he is I am in himself . Now as his Name is , so is his nature and properties , he is I am in his love to his Church , he is alway in the present tense : Whom he loves , he loves to the end : he is unchangeable . I the Lord your God change not , therefore you are not consumed , Mal. 3. The reason why notwithstanding our many provocations of him , that we are not consumed , it is because his love to us is unchangeable : though we are up and down , He cannot deny himself ; and there is the foundation of our comfort , that though we change oft , yet he never changeth . There is no outward thing can change him , for then that were God , and not he ; there is no inward thing can change him , for then he were not perfectly wise ; so there is nothing either in himself or in the creatures that can change God , he is alway like himself : therefore this is a ground of confidence for the time to come . Likewise his Covenant and promise , the Covenant that he hath made with his Children is an everlasting Covenant , that he will be their God to death , and for ever : and the gifts , and graces of God , his inward love , they are without repentance : and their union with Christ , is an everlasting union . And also experience built upon these grounds , that God is Jehovah , what he hath done he will do , and his properties are answerable to his Name , he is unchangeable , and his promise and Covenant are unchangeable : therefore experience from the time past comes to be a good argument from these 3. grounds : because he is Jehovah , I am , and because he is unchangeable , being Jehovah , and because his Covenant is everlasting , because he is unchangeable . For the foundation of all comfort is the Name and being of God Jehovah : from his being issue and flow his properties , and they are like him unchangeable , and eternall : and from his properties comes that to be unchangeable that comes from him , his Word and promise and Covenant ; considering then that his Name & being is such , that his properties are such , that his Covenant is such , issuing from his nature and properties , experience then of trust in the love and mercy of God , is an unanswerable argument against all temptations : he hath loved , he doth love , and he will love : he hath delivered , he doth deliver , and he will deliver , and will preserve us to his heavenly Kingdom . It is a good argument , that God that is Jehovah , that God that is unchangeable , that God that is in Covenant with me , that is my God , and I his , that God of whom I have had experience for the time past , that he hath been my God , why should I doubt for the time to come ? Unlesse I will call in question the very being of God , the very properties of God , and the truth of God in his Covenant , and overturn all , I may as well trust him for the time to come , as for the time present , He hath delivered me , he doth deliver me , and he will deliver me . But it may be objected , God doth not deliver alway , and therefore it seemes not to be a current truth ; how doth God deliver his Children , when we see how they miscarrie in troubles , and persecutions , both the Church in generall and particular Christians , as there be many instances , it seemes God doth not deliver his , they die Martyrs , St. Paul himself died a bloody death : therefore how is this true that we may build a certain confidence upon it , he hath delivered , he doth deliver , and he will deliver ? I answer , we must take it in the latitude , this deliverance . God delivers them so as stands with their desires to be delivered : for there may cases come wherein Gods Children will not be delivered : as we see the three young men when they were cast into the fire , they would not be delivered out of the fire , but they were delivered in it . And so in Heb. 11. 35. there is a notable example : Tender women , received their dead again raised to life , and others likewise were tortured , and would not except of deliverance : they would have none upon ill tearms . So sometimes God doth not deliver his Children , no , nor they will not be delivered , because perhaps their deliverance is promised upon ill tearms , that they may redeeme their lives if they will by denying God and Religion : an ill bargin . Again , I answer that howsoever God doth not deliver his from trouble , yet he delivers them in trouble , as in Isay 43. he promiseth to be with them and to deliver them in the fire , and in the water . God did not keep the Martyrs out of the fire , but God was with them in the fire , and in the water , to support them by the inward fire of his Spirit , that they might not be overcome of the outward fire and flame : so God delivers them in trouble , though not out of trouble . There is , an open deliverance visible to the world , and a secret , inward invisible inward deliverance . There is an open glorious deliverance , as we see in the deliverance of the three young men , and many other examples . And there is an invisible , which is only felt of them , and of God who delivers them : he delivers them in the inward man , he delivers them from the ill of troubles , from sin and despair : that they put not their hands to sinful courses , he supports them inwardly with comfort , and supports them inwardly in a course of obedience : and that spirituall , inward deliverance is the best , and that which Gods people more value then deliverance out of trouble : he doth not deliver them from fuffering ill , he delivers them from doing ill : as in that notable place 2 Tim. 4. 18. I was delivered out of the mouth of the Lyon , and the Lord shall deliver me from every evill work . He doth not say , God shall deliver me from death , and from suffering evill works of Tyrants , no , but he shall deliver me from carrying my self unseemly , and unbefitting such a man as I am , that I may not disgrace my profession , He shall deliver me from every evill work , and that is that which the Saints and Martyrs and all good people desire , that God would deliver them , that they may not sink in their minds , that they despair not , that they carry not themselves uncomely in troubles , but so as is meet for the credit of the truth which they seal with their blood , he hath delivered me , and he will deliver me from every evill work ; and what saith he afterwards ? He shall preserve me to his Heavenly Kingdom . He doth not say he shall preserve me from death , he knew he should die ; but he shall preserve me to his heavenly Kingdom . So put the case that God do not deliver from death , yet he delivers by death . There is a partial deliverance , and a total deliverance , there is a deliverance from this , and that trouble , and there is a deliverance from all troubles . God delivers us most when we think he delivers least : for we think how doth he deliver his Children when we see them taken away by death , and oftimes are massacreed ? That is one way of delivering them , God by death takes them from all miseries , they are out of the reach of their enemies ; death delivers them from all miseries of this life , both inward of sin , and outward of trouble , all are determined in death : therefore God when he doth not deliver them from death , he delivers them by death , and takes them to his heavenly Kingdom . God oft-times delivers his , by not delivering them out of trouble : for when he sees us in danger of some sin , he delivers us into trouble to deliver us from some corruption . Of all evills Gods Children desire to avoid the delivering up to themselves , and to their own lusts , to their own base earthly hearts , to a dead heart : he delivers them into trouble therefore to deliver them from themselves . God will deliver us for the time to come , so that we depend upon him , and humble our selves , and be like our selves . When God delivereth us , at the first it may be we are like our selves , but perhaps afterward we grow prouder , and self-confident , and will not do that we formerly did : therefore God sometimes though he put us in hope of deliverance , yet he will not deliver us , because we are not prepared , we are not throughly humbled . As we see in Judges 20. there the Israelites were to set on the Benjamits : they go the first time , and had the foile : they go the second time , and are foiled : the third time they set on them with fasting and prayer , and then they had the victory . What was the reason they had it not at the first time ? they were not humbled enough , they did not flee to God , with fasting and prayer . It may be there is some sin , some affection unmortified , of revenge and anger , when God hath subdued that , and brought it under , and brought us to fasting and prayer , then God will deliver us ; as at the third encounter they carried away the victory . When we have not made our peace with God , we may come the first and second time , and not be delivered : but when we are throughly humbled , and brought low , then God will deliver us . And then , we must know , that alway these outward promises have a reservation to Gods glory , and our eternal good ; God hath delivered me , and he doth , and will deliver me , if it may stand with his glory and my good ; and therefore the soul saith to God ( with that reserved speech of him in the Gospell ) Lord , If thou wilt , thou canst heal me : if thou wilt , thou canst deliver me : if it be for thy glorie and my eternall good , or for the Churches good , thou wilt do it , and neither the Church nor the particular members of the Church desire deliverance upon any other termes ; but when it may be for the glory of God , and for the Churches good : when they may be instrumental by long life to serve God , and to serve the Church , and when it is for their own advantage to gather further assurance of their salvation , then he hath , and doth , and will deliver still . This is enough to build the confidence of Gods children upon , for their deliverance for the time to come . God will deliver his Church and Children , and he will deliver them out of all , he will deliver Israel out of all his troubles , he will not leave a horn or a hoof ( as Moses said ) he will not leave one trouble , he will deliver us at the last out of all , and advance us to his heavenly Kingdom . His bowels will melt over his Church and Children : he is a Father , and he hath the bowels of a Mother . This may serve to answer all objections that will arise in our hearts , as indeed we are ready to cavil against divine truthes and comforts , especially in the time of trouble and temptation , our hearts are full of complaints , and disputes , therefore I thought good to answer this . But what is the argument of the Apostle here ? Especially experience : he hath delivered , he doth deliver , and he will deliver me . As God will deliver his Church for the time to come , so this is one maine argument that he will do it , experience of former favours and deliverances . This Saint Paul useth familiarly , 2 Tim. 4. 18. I was delivered out of the mouth of the Lyon , and the Lord shall deliver me from every evill work , and preserve me to his Heavenly Kingdom : A blessed arguing . So David argues , God delivered me from the Bear , and the Lyon , and therefore he will deliver me from this uncircumcised Philistine . So Jacob pleads , that God would deliver him from Esau : he had had experience of Gods mercy till then , and therefore he trusted that God would deliver him from Esau. It is a good argument , to plead experience to move God to care for us for the time to come . It was used by the head of the Church , By the body , the Church , and by every member of the Church . It was used by the head , Psalme 22. which is a Psalme made of Christ , I was cast on thee from my Mothers wombe , therefore be not far from me . It was Tipycally true of David , and it was true of the Son of David . So the Church pleads with God in diverse places , in Isay 51. 2. God calls to his people to make use of former experience : Look to Abraham your Father , and to Sarah that bare you , &c. Look to former times , to the rock whence you were hewen , and to the hole of the pit whence you were digged : he that was your God then , is your God now ; Look to Abraham your Father , and from thence reason till now . So in Isay 63. 7. I will mention the loving kindnesse of the Lord , and the praise of the Lord , according to the great goodnesse of the Lord bestowed upon us . In all their afflictions he was afflicted , &c he speaks of former experience ; In love he bare them , and carried them all the daies of old . So in Psalme 44. Our Fathers have told us this and this . So both the head of the Church , and the Church it self plead with God from former experience , and God calls them to former experience , Remember the rock whence you were hewen . And he upbraids them because they forgat the works done to their fathers , in Psal. 105. and diverse others , he objects to them that they did not make use of Gods former favours , Psal. 106. 12. They forgot their Saviour that had done great things in Egypt , &c. they forgate his former favours . And in the 13. verse of that Psal. They soon forgate his works , and waited not sor his counsell . And so it is with every particular St. of God , they have reasoned from experience of Gods favours from the time past to the time to come : the Psalmes are full of it , among the rest Psal. 143. 5. I remembered the daies of old , and meditated on all thy works , I mused on the works of thy hands . And in Psalme 116. 3. The sorrowes of death ( as the Apostle saith here , I was delivered from so great a Death ) The sorrowes of death compassed me , the paines of Hell took hold on me . I found sorrow and trouble , I cryed unto the Lord , O Lord , I beseech thee deliver my soule : The Lord preserveth the simple , I was brought low , and he helped me . What doth he build on that ? Return unto thy rest , O my soul : the Lord hath dealt bountifully with thee : thou hast delivered my soul from death , mine eyes from tears , and my feet from falling . What will he do for the time to come ? I will walk before the Lord in the land of the living . Thus we see how we may plead with God as the same Psalmist doth excellently in Psal 71. he goes along with God there from the beginning of his daies , in verse 5. Thou hast been my hope , Lord , and my trust from my youth , by thee I have been held from the wombe , thou tookest me out of my Mothers bowels , my praise shall be continually of thee . What doth he plead from this now when he was old ? In verse nine , Cast me not off in the time of my old age , for sake me not when my strength faileth . Why ? Thou hast been my God from my youth , thou hast held me from the wombe : therefore cast me not off in my old age , forsake me not when my strength faileth . So he pleads with God , verse 17. Lord , thou hast taught me from my youth , now when I am old and gray-headed for sake me not , till I have shewed thy strength to this Generation , and thy power to every one that is to come . Thus we see how the Spirit of God in his Children makes a blessed use of former experience to reason with God for the time to come , and it will afford us arguments in all kinds . We may reason from former spiritual favours to spirituall favours : as for instance , God hath begun a good work in us , therefore He will finish it to the day of the Lord , Phil. 1. His gifts and graces are without repentance . And we may reason from spirituall favours past to all favours to come that are of a lower nature , Rom. 8. He that spared not his own Son , but gave him to death for us all , how shall he not with him give us all things ? It is a strong reason , he hath done the greate , rtherefor ●…he may well do the lesse . We may reason from one favour to another , thus , from temporal to temporal : he hath delivered me , therefore if it be for his glory and my good , he will deliver me . We may reason from once to all of the like , Psal. 23. God is my shepherd , &c. He hath been with me in the valley of death ; he hath shewed himself to be my shepherd in all my troubles : what doth he build on that for the time to come ? Doubtlesse the loving kindnesse of the Lord shall follow me all the dayes of my life . This should teach us then this holy practice , to lay up observations of Gods dealing , and to take them as so many pawnes and pledges to move God for the time to come to regard us ; it is wondrous pleasing to him . It is no argument to prevail if we come to men , to say , you have done this for me , therefore you will : because man hath a finite power which is soon drawn dry : but God is infinite , he is a spring , he can create new : what he hath done he can do , and more too : he is where he was at the fitst , and will be to the end of the world , he is never at a losse . Therefore it is a strong argument to go to God , and say , Lord , thou art my God from the womb , thou hast delivered me from such a danger , and such an exigence , when I knew not what to do , thou madest open a way . I see by evident signs it was thy goodnesse , thou art alway like thy self , to be the same God now . Therefore we should treasure up observations of Gods dealing with us . And consider with them the promises , and see how God hath made good his promise by experience , and then joyn both together , and we may wrastle with God : Lord , thou hast promised thus and thus , nay , I have had the performance of this promise in former times . And now I stand in need of the performance of that promise which before I have had experience of . And desire God by his Spirit to sanctifie our memories , that we may remember fit deliverances , & fit favours , that when the time shall come we may have arguments from experience . What is the reason that we sink in temptation ? That we are to seek when troubles come ? It is from basenesse of Heart , that though God have manifested his Care and Love to us by thousands of experiments , yet we are ready upon everie new trouble to call all into question , as if he had never been a good God to us : this is base in fidelity of heart , and our neglecting to treasure up blessed experiments of Gods former favour . It should be the wisdom of every Christian to be well read in the story of his own life , and to return back in his thoughts what God hath done for him , how God hath dealt with him for the time past , what he hath wrought in him by his holy Spirit . Let us make use of it both in outward , and in inward troubles , in disconsolations of spirit , and in inward desertions : let us call to mind what good soever hath been wrought in us , by such a meanes , by such an Ordinance , by such a Book , by such an occasion . Let us call to mind how effectually God hath wrought in us in former times , and make use of this in the middest of the hour of darknesse when God seemes to hide his face from us . I see not the Sun in a cloudy day , yet notwithstanding the Sun is in the skie still . At midnight we hope for the morning , the morning will undoubtedly come , though it be midnight for the present . So David comforted himself in Psal. 77. 11. I will remember the works of the Lord , surely I will remember thy wonders of old , I will meditate of all thy works , and talk of thy doings , &c. See his infirmity : when he was in trouble of mind , his sins began to upbraid him that God had left him : I said in my infirmity , God hath forgotten me , &c. and hath God forgotten to be gracioue ? hath he shut up his tender mercies in displeasure ? then saith he , this was my infirmity , but I will remember the years of the right hand of the most high , &c. And the same he hath in many other places , as Psal. 143. 4 , 5. It argues the great weaknesse of our nature , which is ready to distrust God upon every temptation of Satan , as if God had never dealt graciously with us , as if God were changeable like our selves . Let us labour to support our selves in the time of temptation with the former experience of Gods gracious goodnesse , and his blessed work upon our souls : he that delivered us from the power of Satan , & keeps us from him stil that we sink not into despair , he will keep us for the time to come , so that Neither things present , nor things to come , as the Apostle saith , shall be able to separate us from the love of God in Christ. And let us as it were make diaries of Gods dealing to us : this is to be acquainted with God , as Job speakes : this is to walk with God , to observe his steps to us , and ours to him : it is a thing that will wondrously strengthen our faith , especially in old years , in gray hairs . What a comfortable thing is it when an aged man can look back to the former part of his life , and can reckon how God hath given him his life again and again ? how God hath comforted him in distresse , how God hath raised him up in the middest of perplexity , when he knew not which way to turn him , how God comforted him when he was disconsolate ? all these meeting together , in our last conflict , when all comfort will be little enough , what a comfort will it be ? And those that disfurnish themselves by their negligence , and carelesnesse of such blessed helps , what enemies are they to their own comfort ? Therefore consider Gods dealing , remember it , observe it , think of it , and desire Gods Spirit to help your minds and memories herein , that nothing may be lost : for , I say , all will be little enough , the comfort of others , our own experience , the promises of Scripture . Our Hearts are so readie to sink , and to call in question Gods truth , and Satan will ply us so in the time of temptation . Especially those that are old and grow into years , they should be rich in these experiments , and able even to have a story of them : we should be able to make a book of experiments from our Child-hood . Gods care to every man in particular , it is as if there were none but he : and there is no man that is a Christian , but he observes Gods wayes to him , that he can say , God cares for me as if he cared for none but me : let us therefore treasure up experiments . We see one notable example in David , how he pleads with God , Psalme 71. 3. from his former experience , Be thou my habitation wherein I may continually rest , thou hast given command to save me : for thou art my rock and my fortresse . Whatsoever is comfortable in the creature , God hath taken the name of it to himself , that in all troubles we might flie to him as the grand deliverer ; for it is he that delivers , whatsoever the meanes be , whether it be Angells or men , it is he that sets all on work : therefore he is called a rock , and a fortresse , &c. Thou hast given command to save me , that is , God hath the command of all creatures : he can command the fish to give up Jonas ; he can command the Divels to go out , Christ did it when he was on earth in the daies of his flesh . Therefore much more now he is in heaven , he can command winds and storms , and divells and all troubles . He hath the command of all , as he saith to Elias , Behold , I have commanded a widow to feed thee : The hearts of Kings are in his hand , as the rivers of waters : he that commands the creatures , can command deliverance , Thou hast commanded to save me , for the time past . What doth he say for the time to come ? Deliver me , oh God , from the wicked : thou art my hope and trust from my youth , &c. Cast me not off in mine old age , when my strength faileth me for sake me not . It is a good argument , Thou hast been my God from my Mothers womb , therefore cast me not off in my old age . Well , we see here the practice of Gods Children in all times : Let it be a pattern for our imitation , that we do not forsake our own mercy , as Jonas saith . When God hath provided mercy , and provided promises to help us with experience , let us not betray all through unbelief , through base despair in the time of trouble . If we had but onely Gods promise that he will be our God , that he will forgive our sins , were not that enough ? Is it not the promise of God , of Jehovah , that is truth it self ? but when he hath sweetned his promise by experience , and every experience is a pledge and an earnest of a benefit to come , what a good God have we , that is content , not onely to reserve the joyes of heaven for us , but to give us a taste , to give us the assurance and earnest of the time to come , and besides his promise to give us comfortable experience , and all to support our weak faith ? But remember withal , that this belongs onely to Gods Children , and in a good cause : for wicked men to reason thus , He hath , and therefore he will , it is a dangerous argument , they must not trust former experience . We must hope that God will continue as he hath been , upon this ground that we are his ; Or else the ground of the ruine of wicked men is presumption that God will bear with them as he hath done . The King of Sodom , and his People were rescued out of trouble by Abraham , and the army that he raised : yet they were pittifully consumed not long after by fire from Heaven . Pharaoh was delivered by Moses prayer , God delivered him from ten plagues , they made not a good use of it , and they perished after miserably in the Red-sea . Rabshakeh comes and tells of the former prosperitie of Sennacherib , Where are the gods of Hamath , and Arpad , &c. Hath not my Lord overcome all ? I but it was immediately before his reign . Herod , he prospered , and had good successe in the beheading of James , and therefore he would set upon Peter ; he thought to trust to his former successe , he was flushed in the execution of James , he thought God hath given me successe , and blessed me in this . He thought God was of his mind , as it is Psalm 50. Thou thinkest me to be like thy self , thou thinkest I hate those that thou hatest , that are my dear Children : therefore Herod presumed to go on and lay hold on Peter : but the Church falls a praying and God smites Herod with a fearful death , he was eaten up with lice , with worms bred in his body . So I say , it is no good argument to say , I have prospered in wicked courses , I do prosper , and therefore I shall prosper . I have gotten a great deal of goods by ill means , and I have kept such ill company , and though some mislike my courses : yet I hope to morrow shall be as to day , &c. Take heed , blesse not thy self , Gods wrath will smoak against such ; Treasure not up wrath unto thy self against the day of wrath ; argue not so upon Gods patience . It is an argument for Gods Children , he hath been my God , he is my God , and he will be my God , it is a Sophisme else for others , and as the Prophet Amos saith , He that hath escaped the Lyon , shall fall into the hands of the Bear , so the wicked that escape one danger shall fall into another at length ; it is no good argument for them to hope for the like of that they have had . Nay , rather it is the worst outward sign in this world of a man in the state of reprobation , of a man hated of God , to prosper and have security in ill courses ; God blesseth him , and lets him go on in smooth courses , as the streames of Jordan go on smooth and still , and then enter into the dead sea : so many men live and go on in smooth , easy courses , and we see at length they either end in despair , as Judas , or in deadnesse of heart , as Nabal . So that of all estates it is the most miserable , when a man lives in a naughtie course , and God interrupts him not in his course with some outward judgment . It is a reason onely for the Children of God to support ; themselves with in a good cause wherein they walk with a good conscience then they may say truly , God that hath been my God till now , will be my God to the end of my dayes . Is God so constant to his Children in his love , and in his fatherly care & providence , that whom he hath delivered he doth deliver and will deliver , let us be constant in our service and love back again , let us return the echo back again , and say , I have served God , I do serve God , and I will serve God , because he hath loved me , he doth love me , and he will love me : he hath delivered me , he doth deliver me , and he will deliver me : as he is constant in love to me , so will I be constant in respect , in reverence and obedience to him . Therefore we see the Saints of God , as God loves them from everlasting to everlasting , being Jehovah : as he never alters in his nature , so not in his love to them , so they never alter in their love to him : therefore it is a clause in Scripture expressed by holy men , To whom be praise for ever ; as they knew that he was their God for ever and for ever , so they purposed to be his people and to praise him for ever and for ever . And because they cannot live here alway themselves , they desire that there may be a Generation to praise him for ever and for ever , and they lay a plot and ground so much as they can , that Gods Name may be known , that Religion may be propagated for ever : They know God is their God for ever , they know he is constant in love to them , and they are constant in their love to him , and for his glory : To whom be glory for ever . See here the happinesse of a true Christian that is in Covenant with God ; he can say , I have had my happinesse , and my portion , I have it , and I shall have it for ever . Take a worldling , can he say so ? he cannot , ( God will confound his insolence if he should say so , ) I have been rich , I have prospered in my course , I have attained to this and that means , I yet thrive and I shall thrive : I , is it so ? No , thou buildest upon the sands , howsoever God hath done , and howsoever he doth , thou canst not secure thy self for the time to come . Onely the Christian that makes God his rock , and his fortress , his shield and strong tower of defence , he may say he hath had that which is certain , he enjoyes that which is immutable , and constant , God is his portion , his eternal portion , he hath been good , he is good , and he will be good to eternity ; no man else that hath a severed happinesse out of God can say so . A sound Christian , take him in all references of time , he is a happy man : if he look back , God hath delivered him from Satan , from hell , and damnation , and many dangers . If he look to the present , he is compassed about with a guard of Angels , and with the providence of God , God doth deliver him ; he hath a guard about him that cannot be seen but with the eye of faith . The Divel sees it well enough , as we see in Job , Thou hast hedged him about , how can I come to him ? He looked about to see if he could come into Job , to see if the hedg had any breach , but there was none : Gods providence compassed him about , God hath and doth deliver . And if he look to the time to come , he will deliver , he seeth that neither things present , nor things to come shall be able to separate him from the love of God. And this is not onely true of outward dangers , but especially in spiritual , God hath been gracious ; he hath given Christ , How shall he not with him give us all things ? A Christian is in the favour of God now , how shall he not be so for ever ? He hath eternity world without end to comfort himself in that God as long as he is God , he hath comfort : as long as he hath a soul , so long Jehovah , the living God will be his God , both of his body and soul : he is the God of Abraham , therefore he will raise his body : he is the God that raiseth the dead , and he will for ever glorifie both body and soul in heaven . Look which way he will , a Christian hath cause of much comfort : why should he be dismayed with any thing in the world ? why should he not serve God with all the encouragement that may be , when he hath nothing to care for but to serve him ? As for matter of deliverance and protection , it belongs not to us , but to him : let us do that that belongs to us , and he will do that belongs to him , if we commit our soules to him as to a faithful Creator in weldoing , he hath delivered us , he doth deliver us , and he will deliver us , and preserve us to his heavenly Kingdom . VERS . 11. You also helping together by prayer for us . IN these words the holy Apostle sets down the subordinate means that God hath sanctified to continue deliverance to his children : He hath delivered , he doth deliver , and he will deliver us for the time to come . Was this confidence of St , Paul a presumption without the use of means ? he will deliver us , you also helping together by prayer for us . The chief cause doth not take away the subordinate , but doth establish it . And though God be the great deliverer , and salvation belong to the Lord ( as the Scripture speaks , ) salvation and deliverance it is his work , yet notwithstanding he hath ( not for defect of power , but ) for the multiplication and manifestation of his goodnesse , ordained the subordinate means of deliverance : and as he will deliver , so he will deliver in his own manner , and by his own means : He will deliver , but yet notwithstanding you must pray , you also helping together by prayer for us . The words have no difficulty in them [ you helping together ] that is , you together joyning in prayer with me : I pray for my self , and you together helping me by prayer , God will deliver me . The points considerable in the words are these . First of all , that in the time of peril , or in the want of any benefit , the means to be delivered from the one , and to convey the other , it is prayer ; God will do this , you praying . The second is this , that Gods children can pray for themselves . The third is , that notwithstanding , though they can pray for themselves , yet they require the joynt help of others , and they need the help of others . The fourth is , that our own prayers , and the prayers of others joyning all together , is a mighty prevailing means , for the conveying of all good , and for the removing of any ill ; God will deliver me , you helping by your prayers . Prayer is a means to convey all good , and to deliver from all ill . Because God hath stablished this order , Call upon me in the day of trouble , and I will deliver thee , Psal. 50. he joyns deliverance to calling upon him . So in Psal. 91. 15. a notable place besides others : indeed the Psalmes are wonderous full in this kind , He shall call upon me , and I will answer him , I will be with him in trouble , I will deliver him , and honour him : mark it , He shall call upon me , and I will deliver him : and more then so , ( for Gods benefits are complete ) he doth not onely deliver , but he honours , I will deliver him , and advance him . God doth not onely deliver his Children by prayer , but he delivers them from evil works , and preserves them to his heavenly Kingdom : he delivers them , and advanceth them together : he doth not do his work by halves , Psal. 34. The eyes of the Lord are over the righteous , and his ears are open to their cry : his eyes are upon them to see their miseries and wants : I , but though his eyes be open , his ears must be open too , to hear their cry ; if his eyes were open to see their wants , if his ears be not open to hear their cry , his children might be miserable still . Sometimes God delivers wicked men , he preserves them : but the preservation of a wicked man is but a reservation of him for future judgment , to feed him for the slaughter ; and that deliverance is not worth the speaking of . But for his children , his eyes are open on them , and his ears to hear their cry : as they be in misery that he sees them , so they must cry that he may hear them . God hath stablished this order , he will deliver , but prayer is the means . Now the reason that he hath established this order , It is for his Glory , our own good . It is for his own glory : because prayer gives him the glory of all his attributes : for when we go to him , do we not give him the glory of his omniscience , that he knowes our hearts , and knowes our wants ? Do we not give him the glory of his omnipotence , that he can help us ? Do we not give him the glory of his omnipresence , that he is every where ? do we not give him the glory of his truth , that he will make good his promise which we alledge to him , and presse him with ? what a world of glory hath God by prayer ? And then for our sakes he hath established this order to convey all by prayer , to shew our dependance on him : for we being in such a low distance under God , it is good that we should know from whom we have all ; therefore he will have us to pray to him , he commands it . Prayer is an act of self-denial , it makes us to look out of our selves higher : Prayer acknowledgeth that we have that which we have not of our selves , but from him : Prayer argueth a necessary dependance upon him to whom we pray ; for if we had it at home , we would not go abroad . And then again it doth us good , because as it gives God all the glory , so likewise it exerciseth all the graces in a man : There is not a grace , but it is put into the fire , it is quickned and kindled by prayer . For it sets faith on work to believe the promise : it sets hope on work to expect the things prayed for : it sets love on work , because we pray for others that are members of the Church : it sets obedience on work , because we do it with respect to Gods command : prayer sets humility on work , we prostrate our selves before God , and acknowledge that there is no goodnesse or desert in us : there is not a grace in the heart but it is exercised in prayer . The Divel knowes it well enough , and therefore of all exercises he labours to hinder the exercise of prayer : for he thinkes then we fetch help against him , and indeed so we do : for in one prayer God is honoured , the Church is benefited , grace is exercised , the Divel is vanquished : what a world of good is by prayer ? So that God hath established this order upon great reasons fetched from our own comfort and good , and from his glory . Since God hath established this order , away with idle suggestions partly carnal , and partly divellish : God knowes what we want , and God knew before all time what we have need of , and he may grant it if he will. I but that God that decreed , at the same time that he decreed to convey good , at the same time he decreed to convey it this way by prayer : therefore let us not disjoyn that which God hath joyned : Christ knew that God decreed all , and yet he spent whole nights in prayer ; and who knew Gods love more then he ? Yet because as he was man he was a creature , because as he was man he received good from his Father , to shew his dependance he continually prayed , he sanctified every thing by prayer : And all holy men of God from the beginning , the more certain they were of any thing by promise , the more eager , and earnest , and fervent they were in prayer : it was a ground of prayer , they knew that this was Gods order : therefore if they had a promise , they turned it into prayer presently . The means of the execution of Gods decree , and the decree it self of the thing , they fall under the same decree ; when God hath decreed to do any thing , he hath decreed to do it by these means ; so prayer comes as well within the decree , as the thing prayed for . In Ezek. 36. I will do this , but I will be inquired of by the house of Judah ; I will do it , but they shall aske me , they shall seek to me first . So there is a notable place , Phil. 1. 19. I know that this shall turn to my salvation through your prayers . We must not then so reason as to make the chief cause to take away the subordinate means ; but let us serve Gods purpose and providence ; let us serve Gods order : he hath stablished this order and course , let us serve it ; this is the obedience of faith , the obedience of a Christian. The second thing is , that Gods childrn are inabled to pray for themselves , I observe this the rather , because the vilest men that live when they are in trouble , as Pharaoh , O go to Moses , let him pray for me : he could not pray for himself , he was such a desperate wretched creature , he knew that God would not regard him , therefore he saith , Go to Moses . And so Simon Magus who was a wretch , yet when Peter denounced a judgment against him , Pray thou , that none of these things light upon me ; you are accepted of God , my conscience is so full of terrour and horrour , and so full of sin , that I dare not pray . A wicked man may desire others to pray for him , but alas , his conscience is surprized with horrour for his sins , and his purposes are so cruel , so earthly , and so base , that he knowes he cannot pray with acceptance for himself . Gods Children as they desire the prayers of others , so they can pray themselves ; they do not desire that others should do all , but that they would help together with their prayers . Now the reason of this , that Gods Children can pray for themselves , and must pray for themselves , it is because they are children , and as soon as ever they are new born , they are known by their voyce , by crying . A Child as soon as he is born he cryes : a new born Child cryes as soon as he is new born , he cryes , Abba , Father : he goes to his Father presently . In Act. 9. as soon as Paul was converted , he cryes , he goes to God by prayer : therefore God when he directs Ananias to him , saith he , Go to such a place , and there thou shalt find Paul , he is praying : as soon as he is converted he is praying . Gods children have the Spirit of Adoption , the Spirit of sons , God is their Father , and they exercise the prerogative , and priviledge they have , they go to their Father , & cry to him . In Zech. 12. you have there a promise , that God would pour the spirit of supplication upon his children , they cannot pray of themselves , but God poures a Spirit of supplication into their hearts ; and his Spirit being poured into them , they can pour forth their prayers to him again . The use of this is , not to content our selves to turn over this duty of prayer to the Minister , and to good people , O pray you for us : I , we do so , but pray for thy self . If thou wilt have another mans prayers do thee good , thou must help with thy own prayers , be good thy self . Men turn it off with slight phrases , and speeches , You must pray for us , &c. Alas , what will our prayes do thee good , if thou be a gracelesse , blasphemous , carnal , brutish person , if thy conscience tell thee by the light of nature ( for the Word of God it may be thou doest not care for ) that thou art so , what can our prayers do thee good ? If thou mean to be so : Though Noah , Daniel and Job , ( saith God ) should stand before me for this people , I would regard them for themselves , I would not hear them for this people . Let us be able and willing to help our selves , and then we shall pray to some purpose . God loves to hear the cries of his Children ; the very broken cries of a Child are more pleasing then the eloquent speech of a Servant . Sometimes the Children of God have not the Spirit of prayer as at other times ; and then they must do as Ezechias did , they must mourn as a Dove , and chatter as a Swallow : and as Moses at the Red-sea , he cried , and the Lord heard his prayer , though he spake never a word : so in Romans 8. The Spirit teacheth us to sigh and groane . When we cannot pray , we must strive with our selves against unbelief , and deadnesse of heart , by all meanes possible . Sighs and groans are prayers to God , My groanes and my sighs are not hid from thee , saith the Prophet David . And so in Lament . 3. 56. The Church being in distresse , saith she , Thou hast heard my voice , hide not thine ear at my breathing . Sometime the Children of God can onely sigh , and breath , and groane to God ; for there is such a confusion in their thoughts , they are so amazed at their troubles , they are so surprized that they cannot utter a distinct prayer , and then they sigh , and breath , and groane , they help themselves one way or other . If thou be a Child of God , though thou be opprest with grief , yet cry , and groan to God , strive against thy grief all thou canst : and though thou canst not crie distinctly , yet mourn as well as thou canst , and God knowes the groanes of his own Spirit , and those cries are eloquent in his eares , they pierce Heaven . But this being but supposed as a ground , The third Observation is , As God conveys all blessings by prayer , And Gods Children have a Spirit of prayer : So Gods Children desire the prayers of others , and it is the duty of others to pray for them . You also helping by your prayer for us . Christians ought to help one another by prayer . The holy and Blessed Apostle was sure of Gods love to him , and of his care of him ; yet notwithstanding he was as sure that God would use both the prayers of himself and others to continue this his goodnesse to him , and therefore the greater faith , the greater care of prayer ; and where there is no care of prayer either of our own or of others for us , there is no faith at all . There is an article of our faith which I think is little believed , thought it be said over-much , and heard often , yet it is little practised , I believe the communion of Saints . Is there a Communion of Saints ? wherein doth this Communion stand ? among many other things in this , that one St. prayes for another . This is one branch of the Communion of Saints , as they communicate in priviledges : for they are all the sons of God , they are all heirs of heaven , they are all members of Christ , they are all redeemed by the blood of Christ ; and so all other priviledge● belong to all alike : as there is a communion in priviledges , so there is a communion in duties one to another , one prayes for another , there is a mutuall entercourse of duty : and those that truly believe the communion of Saints , do truly practise the duties belonging to that blessed society , that is , they one pray for another . I meane here on earth : here we have a command , here we have a promise , here we have mutuall necessities , I have need of them , and they have need of me , we have need one of another . In heaven there is no such necessity ; yet there may be ( as Divines grant ) a generall wish for the Church ; because the Saints want their bodies , and because they want the accomplishment of the elect . Where there is want of happinesse , there will be a generall desire that God would accomplish these daies of sin ; but for any particular necessities of ours , they cannot know them . Abraham hath forgotten us , and Israel knows us not . There is a communion of Saints , and this blessed communion and society trade this way in praying for one another . God commands that we should pray one for another . Every Christian is a Priest , and a Prophet : now the Priests duty was to pray , and the Prophets duty was to pray . Now as the Priest carried the tribes on his brest , onely to signifie that he had them in his heart , and that he was a type of Christ who hath us in his heart alway in heaven to make intercession for us ; so in some sense every true Christian is a Priest , he must carrie the Church and people of God in his heart , he must have a care of others , he must not onely pray for himself , but for others , as he himself would have interest in the Common prayer , Our Father , as Christ teacheth us . Not that a Christan may not say , My Father , when we have particular ground and occasion to go to God ; but Chrst being to direct the Church of God , he teacheth us to say , Our Father : there is therefore a regard to be had by every true Christian of the estate of others . The reason is , Gods Children sometimes cannot so well pray , though they have alway a spirit of prayer , that they can groane to God , yet in some cases they cannot so well pray for themselves ; as in sicknesse . Affliction is a better time to pray in then sicknesse : for affliction gathers and unites the spirits together , it makes a man more strong to pray to God ; but sicknesse distempers the powers of the soul : it distempers the instruments that the soul works by , it distempers the animall spirits which the understanding useth : they are inflamed , and distempered , and confused . Now the spirits that are the instruments of the soul being troubled with sicknesse , sicknesse is not so fit a time for a man to pray for himself ( though God hear the groanes of his Spirit , as David saith , My sighs are not hid from thee : yet notwithstanding it is good at this time to send for those that can make a more distinct prayer , ( though it may be they be great Christians ) therefore saith-Saint James James , 5. 13 , 14. Is any man afflicted , let him pray : is any man sick , let him send for the Elders of the Church , and let them pray for him ; not that he is not able to pray for himself , but let them help by joyning together with him to God , And the prayer of faith shall save the sick , and the Lord shall raise him up . Nay , I add more , ( for the illustration of the point ) it is so true that God regards the prayers of one for another , that he regards the prayer of weak ones , for grand ones , great Christians are helped by mean ones : yea , Pastors are helped by the people , St. Paul a man eminent in grace and place , a grand Christian , and for place an Apostle , yet he was helped by the prayers of the weak Corinthians : so that a weak Christian in grace and place , may help a greater Christian then himself both in grace and in place . Parents are helped by the prayers of their Children : Magistrates by those that are under them , the rich are helped by those that are poore , the Ministers by the prayers of the people , You helping by your prayers . The prayers of the people prevail for the Ministers : for though there be a civill difference which shall all end in Death , yet notwithstanding in the Communion of Saints , there is no difference . A poore man may be rich in faith , as St James saith , and one may have as much credit in the Court of heaven as another . As St. Austin saith well , God hath made the rich for the poor , and the poor for the rich : the rich to relieve the poor , and the poor to pray for the rich : for herein one is accepted for another . St. Paul stands much upon the vertue , and efficacy of the prayers of the Corinthians , for himself a great Apostle . And so in Rom. 15. I beseech you for the love of Christ , and for the blessed work of the Spirit , strive by Prayer together with us . As ever you felt Christ do good to you , and as ever you felt the efficacy of the Spirit , strive with God , wrastle by prayer for me ; and so in every Epistle he begs their prayers . And Ministers need the prayers of people to God , as well as any other , or rather more ; for as God conveys much good to others by them , so Satan malignes them more then other men : Aime not at small nor great , but at the King of Israel , pick out him : so the Devill aimes not at small nor great , but at the Guides of Gods people , at the Leaders of his armie . I will smite the Shepherd , and the sheep shall be scattered . Therefore pray for them , that they may have abilities , that they may have parts and gifts , and that they may have a willing mind , a large heart to use them , that they may have successe in using them , that they may have strength of the outward man , that they may have protection from unreasonable men ; Pray for us , that we may be delivered from unreasonable , and absurd men , 2 Thessalonians 3. Absurd men ; for none but absurd men will wrong those that God conveys so much good by , as he doth by the Ministery : it is their lot to be vexed with such men oft-times , and therefore pray for us . What is the reason of this , that mean Christians may help great Christians by their prayers ? God will have it thus : great Christians have not the Spirit of prayer alike at all times ( though it be supposed they have it , yet ) the more help there is , the more hands are put to the work , the sooner it is dispatched . As in the removing of a burden , the more joyn together , the sooner it is remoed ; and so in the drawing of any thing , the more hands , the speedier dispatch . So when we would draw blessings from heaven , the more prayers there be that offer violence to God , the more we draw from him . If it be a judgment that hangs over our heads , the more there be that labour to put away the judgment by prayer , & to remove the cloud that hangs over our heads , the sooner it passeth by : many help much , as many brands make a great fire ; and many little rivers running into a common channell , they make the river swell greater : so prayer is strong when it is carried by the spirits of many : yea , those that are not ( perhaps ) so well experienced . But , as I said , sometimes men not only great in place , but great in grace , need the help of others ; the Spirit of prayer is not in a like measure in them , sometime they are too secure , sometime they are too presumptious , sometime too negligent and carelesse in stirring up the Grace of God in them , sometime they are prone to be lifted up too much , sometime to be cast down too much . If this be so , what a benefit is this then to have the help of others ? when oft-times a man meaner in gifts may have as great a measure of the Spirit of prayer as another . Prayer it is not a work of gifts , but of grace : it is a work of a broken heart , of a believing heart . And in prayer there be diverse gifts which are far more eminent in one then in another , yet all excellent good in their kind : some have the gift to be fluent , to be large in words , in explication of themselves : some men have not so much in that , but they have a broken heart : some again have it in zeal , and earnestnesse of affections : so that there is something in the very action of prayer which helps in many : one helps with his ability , with his large gift of Speech : another with his humble and broken spirit : another with his zeal and ardencie to wrastle , and strive with God to get a blessing . Moses was a man of a stammering tongue , and yet Moses was a man for prayer : Aaron and Hur were silent , and were fain to hold up his hands , but Moses must pray , and yet Moses was no man of eloquence , and he pretends that for his excuse when he was to go to Pharaoh . Therefore it is a matter of the heart , a matter of grace , of humilitie , of strong faith , and not a matter of words , though that be a speciall gift too . God will have it thus in his wise dispensation , because he will have every man esteemed , and because he will have no man to be proud , he will humble his own to let them know that they stand in need of the prayers of the weakest . Every man in the Church of God hath some gifts , that none should be despised : and none have all gifts , that none should presume over-much and be proud . In the Church of God , in the Body of Christ there is no idle member : in the communion of Saints there is none unprofitable , every one can do good in his kind . God will have this , because he will have none despised . It was a fault in St. Jame's time , The brother of high degree did despise the brother of low degree , that is , the rich Christians despised the poore Christians : but saith Saint James , Hath not God chosen the poore in the World , rich in faith ? Now faith is the ground of prayer . It is a fault in all times , men have swelling conceits against the meaner sort , and undervalue them . God will not have it so , he will have us see that we stand in need of the meanest Christians , and by this he will raise up the dejected spirit of weak Christians . What a comfort is it then , that I should be able to help the greatest man in the World ? that he should be beholding to me for that duty ? So it abaseth the greatest , that they stand in need of the meanest and it raiseth the meanest , that the greatest are helped by them , and it knits all into a sweet communion . For when a great Christian shall think , yonder poore Christian , he is gracious in the Court of heaven , howsoever he be neglected in the world , he may do me good by his prayers ; It will make him esteem and value him the more , and it will make him value his friendship ; he will not disparage him , he will not grieve the spirit of such a one whose prayer may prevail with God , and draw down a blessing for him . We see here the Corinthians help the Apostle by their prayers . You see the reason of it , that God will knit Christians together : and humble them that think themselves great , and that he might comfort every mean Christian. Therefore let no Christian slight his own prayers , no not those that are young ones . That great divine Paulus Phagius , who was a great Hebrecian in his time , and one that helped to restore the Gospel in England : it was a good speech of him , he was wont to say : I wish the prayers of younger Scholars ; for their souls are not tainted with sin , and God often hears the poore young ones ( that are not tainted , and soiled with the sins of the World , as others are ) sooner then others , a weak Christian that hath not a politick head , and a divellish spirit ; meaner persons that are but young ones , they have more acquaintance ( many times ) with God then others ; despise not the prayer of any . And let none despise his own prayer . Shall I pray to God ( will some say ? ) I pray do you pray for me . Why dost thou not pray for thy self ? I am unworthy . Unworthy ? dost thou so basely esteem of it , when God is not onely willing that thou shouldest pray for thy self , but requires thee to pray for others ? hast thou so base an esteem of this incense ? Let my prayers be directed in thy sight as incense , saith David . God esteemes this as odour , and wilt thou say , I am not worthy ? abase not that which he hath vouchsafed so to honour . God esteemes so highly of it , that he will not only hear thy prayers for thy self , but for others . Again , there is no pretence for any man to be idle in the profession of Religion . Thou hast not riches , thou canst not give , thou hast not place , thou canst not shew countenance to others ; but if thou be a Child of God , thou hast the Spirit of prayer , the Spirit of Adoption , the Spirit of a son in thee , which enables thee to pray for thy self and others : there is no Christian but he may do this ; you also helping together by your prayers for me . The fourth and last observation out of these words is , that Prayer is a prevailing course with God. It prevailes for the removing of ill , or for the preventing of ill , or for the obtaining of good ; I shall be delivered , I shall be continued in the state of deliverance , but yet you must pray , your prayers will obtain and beg this of God. Prayer is a prevailing course , because , as I said , it is obedience to Gods order : he bids us call upon him , and he will hear us ; prayer binds him with his own promise : Lord , thou canst not deny thy self , thou canst not deny thy promise , thou hast promised to be near all those that call upon thee in truth : and though with much weaknesse , yet we call upon thee in truth , therefore we cannot but be perswaded of thy goodnesse that thou wilt be near us : so it is a prevailing course , because it is obedience to Gods order . And it is a prevailing course , because likewise it sets God on work . Faith , that is in the heart , and that sets prayer on work ( for prayer is nothing but the voyce of faith , the flame of faith , the fire is in the heart and spirit , but the voyce , the flame , the expression of faith , is prayer , faith in the heart sets prayer on work ) what doth prayer ? that goes into heaven , it pierceth heaven , and that sets God on work : because it brings him his promise , it brings him his nature . Thy nature is to be Jehovah , good and gracious , and merciful to thine , thy promise is answerable to thy nature , and thou hast made rich and precious promises . As faith sets prayer on work , so prayer sets God on work , and when God is set on work by prayer ( as prayer must needs bind him , bringing himself to himself , bringing his word to him : every man is as his work , and his word is as himself ) God being set on work , he sets all on work , he sets heaven and earth on work , when he is set on work by prayer , therefore it is a prevailing course ; he sets all his attributes on work for the deliverance and rescue of his Church from danger , and for the doing of any good , he sets his mercy and goodnesse on work , and his Love , and whatsoever is in him . You see then why it is a prevailing course , because it is obedience to God , and because it sets God on work , it overcomes him which overcomes all , it overcomes him that is omnipotent . We see the woman of Canaan , she overcame Christ by the strength that she had from Christ. And Moses he overcame God , Let me alone , why dost thou presse me ? Let me alone . It offers violence to God , it prevails with him , and that which prevails with God , prevails with all things else : the prayer of faith hath the promise : The prayer of a righteous man ( in faith ) it prevails much , saith St. James . Consider now , if the prayer of one righteous man prevail much , what shall the prayer of many righteous men do ? as St. Paul saith here , my prayers and your prayers being joyned together must needs prevail . For instances , the Scripture is full of them , how God hath vouchsafed deliverance by the help of prayer . I will give but a few instances of former time , and some considerations of later time . For former times , in Exod. 17. you see when Amaleck set upon the people , Moses did more good by prayer then all the army by fighting ; as long as Moses hands were held up by Aaron and Hur , the people of God prevailed , a notable instance to shew the power of prayer . In 2. Chron. 14. Asa prayed to God , and presseth God with arguments , and the people of God prevail . In 2. Chron. 20. there you have good King Jehosaphat , he prayes to God , and he brings to God his former experience , he presseth God with his covenant , with his nature , and the like arguments spoken of before : and then he complaines of their necessity , Lord , we know not what to do , our eyes are towards thee . And Gods opportunity is when we are at the worst , and at the lowest , then he is near to help , We know not what to do , but our eyes are towards thee , saith that blessed King , and then he prevailed . So the Prophet Isay and Hezechias , they both joyn together in prayer to God , and God heard the Prophet , and the prayer of the King , they spread the letter before the Lord , and prayed to God when Rabshakeh rayled against God , and they prevailed mightily . Hester was but a woman , and a good woman she was , the Church was in extremity in her time , she takes this course , she fasted and prayed , she and her people , and we see what an excellent issue came of it the confusion of proud Haman , and the deliverance of the Church . In Act. 12. Herod having good successe in the beheading of James , being flushed with the blood of James , he would needs set upon Peter too : the Church fearing the losse of so worthy a pillar , falls to praying ; see the issue of it , God struck him presently . Wo be to the birds of prey , when Gods Turtle mourns ! when Gods Turtle , the Church mourns , and prayes to God , wo be to those birds that violently prey on the poor Church ! Wo be to Herod , and all bloody persecuting Tyrants ! wo be to all malignant despisers of the Church , when the Church begins to pray ! For though she direct not her prayers against them in particular , yet it is enough that she prayes for her self , and her self cannot be delivered without the confusion of her enemies : you see these instances of old . I will name but some of later times , what hath not prayer done ? Let us not be discouraged : prayer can scatter the enemies , & move God to command the winds , and the waters , and all against his enemies . What cannot prayer do , when the people of God have their hearts quickned , and raised to pray ? Prayer can open heaven , prayer can open the womb ; prayer can open the Prison , and strike off the fetters , it is a pick-lock . We see in Act. 16. when St. Paul was cast in Prison , he prayed to God at midnight , and God shakes the foundations of the Prison , and all flies open . So St. Peter was in Prison , he prayes , and the Angel delivers him . What cannot prayer do ? it is of an omnipotent power , because it prevails with an omnipotent and almighty God. Oh that we were perswaded of this ! but our hearts are so full of Atheisme naturally , that we think not of it : we think not that there is such efficacy in prayer : but we cherish base conceits , God may if he will , &c. and put all upon him , and never serve his providence and command , who commands us to call upon him , and who will do things in his providence , but he will do them in this order ; we must pray first to acknowledge our dependance upon him . If we were throughly convinced of the prevailing power of prayer , what good might be done by it , as there hath been in former times ? certainly , we would beg of God above all things the spirit of supplication . And if we have the spirit of prayer , we can never be miserable : if a man have the spirit of prayer , whatsoever he want he causeth it from heaven , he can beg it by prayer : and if he want the thing he can beg contentation , he can beg patience , he can beg grace , and beg acquaintance with God : and acquaintance with God it will put a glory upon him . It is such a thing as all the world cannot take from us , they cannot take God from us , they cannot take prayer from us : if we were convinced of this we would be much in prayer , in private prayer , in publick prayer , for our selves , for the Church of God. The Church of God now abroad , you see , is in combustion : if the Spirit of God in any measure and degree be in our breasts , we will sympathize with the state of the Church . We wish them wel it may be : but wishes are one thing , and prayer is another : doest thou pray for the Church ? if we could pray for the Church it would be better : we should do more good with our prayers at home , then they shall do by fighting abroad : as Moses did more good in the mount by prayer , then they did in the valley by fighting : undoubtedly it would be so . We may fear the lesse successe the spirits of men are so flat and so dead this way . The time hath been not long since that we have been stirred up more to pray , upon the apprehension of some fears , to pray with earnestnesse and feeling , expressing some desire in wishing their welfare : but now a man can hardly converse with any that have so deep an apprehension as they have had in former times . Now therefore , as we desire to have interest in the good of the Church , so let us remember to present the estate of the Church to God. And let us present the Church of God to him as his own , as his Turtle , as his Love. You know when they would move Christ , they tell him , Him whom thou lovest , is sick : Lazarus whom thou lovest . So , Lord , her whom thou lovest , the Church , whom thou gavest thy Son to redeem with his blood ; the Church to whom thou hast given thy Spirit to dwell in : the Church wherein thou hast thy habitation amongst men : the Church that onely glorifieth thee , and in whom thou wilt be eternally glorified in heaven , that Church is sick , it is weak , it is in distresse , it is in hazard . Let us make conscience of this dutie , let us help the Church with our prayers . Saint Paul saith , I shall be delivered , together with the help of your prayers . Without doubt the Church should be delivered , if we had the grace to help them with our prayers . And God will so glorifie the blessed exercise of calling upon him , that we ( I say ) shall do more good at home , then they shall do abroad : let us believe this , it is Gods manner of dealing . In the book of Judges , in that story of the Benjamites , concerning the wrong done to the Priests concubine : the rest of the Tribes of Israel , when they set on the Benjamites , they asked counsell of God twice , and went against them , and were discomfited : but the third time they come to God , Judg. 20. 26. Then all the Children of Israel came to the house of the Lord , and wept , and sat there before the Lord : and fasted that day till the evening . They thought because they had a good cause , they might without fasting and prayer , and without seeking to the Lord prevail , and therefore they went against them twice , and were shamefully foiled to their great losse : but when at the last they came and humbled themselves before God , and fasted , end enquired of God the cause of that ill , after that they had a glorious victory . Christ tells his Disciples , that there were some kind of Divells that will not be cast out but by fasting and prayer : so there are some kind of miseries , some kind of calamities , some kind of sins , that will not be overcome , and which God will not deliver the Church from but by fasting and prayer . And so for private Christians , they have some sins that are master-sins , personall sins ; it is not a slight prayer , and a wish that will mortifie them , there must be fasting and prayer , and humiliation , and that way those divells are cast out . I would we were perswaded of it that it is such a prevailing thing , holy prayer , to help our selves in sin ; and to help us in misery , to help the Church of God. Well , since the prayers even of the meanest Christians are so prevailing , let us learn to respect them ; for , as they can pray , so their prayers will prevail . And take heed we grieve not the Spirit of God in any poor Saint , that so they may pray for us with willingnesse and cheerfulnesse . do but consider what a blessing it is to have a stock going , to have our part in the common stock , as there is a common stock of prayer in the Church , every Christian can pray , and pray prevailingly . What a blessing is it to be a good Christian , to have a portion in the prevailing prayers of others ? That when a man is dead and dull , and unfit himself , this may comfort him that others have the spirit of zeal , and will supply his want , it is a blessed thing . Let us consider the excellency of this duty of prayer , from the prevalency of it , to whet us on to the exercise of it . It is a happinesse to have a part in it , it is a blessing whereby we can do good to others , we can reach them that are many hundred miles off , those that be at the farthest end of the world : when we cannot reach them otherwaies we can reach them by prayer : we cannot speak to them , they are far off , but we can speak to God for them , and he can convey that good to them that we desire , what a blessed condition is this ? But some man may say , How shall I know that I can pray , that I am in a state to help the Church of God , and to prevail for it by my prayers ? I answer , First of all thou shalt know it if thou be as willing to help otherwise if thou canst , as well as by prayer . St. James speaks in his time of certain men that would feed the poore people of God with good words ; Now good words are good cheap , but they will do nothing , they will buy nothing , they will not cloath , nor feed . So Saint James tells them , that that is but a dead faith . So there are a company that will onely pray for the Church when they are able to do otherwaies , when they have countenance , and estate , and riches , and friends , and place , and many things that they might improve for the good of others , and for the good of the Church . Some will be ready to say , I pray for the Church , and I will pray : I , but art thou not able to do somewhat else ? St. Paul when he wishes them to pray for him , he means not onely prayer , but that duty implies to do all that they pray for , to help their prayers , or else it is a mocking of God. If thou pray aright for the Church , thou art willing to relieve them ; if thou pray for thy friend , thou art willing to help him , and succour him : if thou pray for any , thou art willing to countenance them . That is one tryal ; which discovers many to be hypocrites : if their prayers were worth any thing , and the times stood in need of them , it is likely they should not have them , because they only give good words , and nothing else . Again , he that is in a state of prayer , he must be such a one as must relinquish in his purpose all wicked , blasphemous , scandalous , unthrifty courses whatsoever , he that purposeth to please God , and to have his prayer accepted of God , he must leave all . For , as the Psalmist saith , If I regard iniquity in my heart , the Lord will not hear my prayer . For a man to come with a petition to God , with a purpose to offend him , is to come to practise treason in the presence Chamber . To come into the presence of God , and to have a purpose to stab him with his sins . Doest thou purpose to live in thy filthy courses , in thy scandalous evill course of life , to be a blasphemer , a swearer , and yet dost thou think that God will hear and regard thy prayer ? If I regard iniquity in my heart , the Lord will not hear my prayer . That is another thing that thou mayest know it by , whether thou be in such an estate as that thou mayest pray successefully for thy self , and for others . In Prov. 28. there is a third discovery , He that turnes his eare from hearing the law , even his prayer shall be abominable . Thou mayest know it by this , if thou be in such an estate as that God will regard thy prayers for thy self or for others , that they may be prevailing prayers ; how standest thou affected to Gods Truth , and Word ? how art thou acquainted with the reading of the Scriptures , and with hearing the blessed Word of God unfolded and broken open by the blessed Ordinance of God ? How doest thou attend upon God ? Wouldest thou have him who is the great God of heaven and earth to hear thee , and to regard thee , when thou wilt not hear , and regard him ? thou wouldest have him to regard thy prayers , and thou regardest not him speaking by the Ministery of his Word : thou despisest his ordinance which he hath left with thee : he hath left thee the mysteries of his Word , and thou regardest them not , but spendest thy time altogether either about thy calling , or about some trifling studies , and neglectest the main , the soul-saving truth : will he hear thy prayer ? No , saith the Wise man , He that turnes his eare from hearing the Law , that mans prayer shall be abominable . Since prayer is so prevailing a thing , so pleasing to God , so helpfull to the Church , and so helpfull to our selves , who would be in such a case that he cannot pray , or if he doth pray , that his prayer should be abominable , that God should turn his prayer into sin ? It is a miserable case , that a man lives in that is in league with sin , that allowes himself in any wicked course , in rebellion to Gods Ordinance : such men are in such a state that God doth not regard their prayers for themselves or for others . Some do so exalt and lift up their pride against God , that they do not regard the very Ordinance of God : no not while they are hearing it , but set themselves to be otherwise disposed at that very time . How can such expect that God will regard them . This shall be sufficient to presse that point : saith Saint Paul , I shall be delivered by your prayers . God will deliver the Ministers by the peoples prayers . God will be good to the Ministers for the prayers of the people . This concerns us that are Ministers ; Prayer is prevailing even for us . And as it is our duty to give our selves to Preaching and Prayer , so it is the peoples duty to pray for us likewise , and for these particulars , as I named . To pray for ability . To pray for a willing mind to discharge that ability . To pray for successe of that discharge : for we must be able to Preach to the people of God , and we must be willing , and there must be successe . It doth much discourage Gods people , and those that are Ministers , when they find no successe of their labours . Isai. 49. saith the Prophet , I have laboured in vain : Elias was much discouraged in his time , and Isaiah and Elias were good men , yet they were much discouraged ; they saw little fruit of their labour . Therefore let us help the Ministers with our prayers in this respect , that God would enable them : that God would enlarge their hearts with willingness . For there are many that are of ability , but they are so proud , and so idle , that they think themselves too good to Preach to them , whom God and the Church hath called them to bestow their labours on : they have ability , but they want a large heart . And those that have both ability and a large heart , they want successe , they see little fruit : because the people pray not for them , and they perhaps are negligent in the duty themselves , their labours are not steeped in prayers . Again , a fourth thing that we ought to pray for for them , is strength and ability of the outward man , and all that fear God , and have felt the benefit of the Ministery , they do this , and God doth answer it . Likewise to pray for protection and deliverance from unreasonable men , to pray for strength of spirit , and likewise for protection : For , as St. Paul saith , 2 Thess. 3. All men have not faith . Pray for us , that we may be delivered from unreasonable , absurd men : All have not Faith. Men that believe not Gods truth , that believe not Gods Word , that are full of Atheisme , full of contempt and scorn , they are absurd men ; though they think themselves the witty men of the world , yet they are unreasonable , and absurd men ; pray for us , that we may be delivered from unreasonable men . Likewise from him that is the head of wicked men , the Devil . He sees that the Ministers they are the Standard-bearers , they are the Captains of Gods Army , they stand not alone , and they fall not alone , many others fall with them . There is no calling under heaven by which God conveyes so much good , as by the dispensation of his Ordinance in the Ministery , therefore we should help them by our prayers . There are no men better if they be good , nor none more hurtfull if they be bad , none worse ; As Christ saith , They are the salt of the earth , to season the unsavory world , and if the salt have lost the savour , it is good for nothing but to be cast on the dunghill . Therefore pray that God would deliver them from the Devil , who malignes them , they are the Butt of his malice , by his instruments . There are many that come to hear the Word to carpe , and to cavil , and to sit as Judges to examine , but how few are there that pray for the Ministers ? and surely , because they pray not , they profit not : If we could pray more , we should profit more : I beseech you in the bowels of Christ , put up your petitions to God , that God would teach us ( that are inferiour to you in other respects , setting aside our calling ) that we may teach you , that we may instruct his people . As John Baptist saith , The friends of the Bride learn of the Bridegroom , what to speake to the Spouse : so we learn from prayer , and from reading , we learn from Christ what to teach you . If you pray to God to teach us that we may teach you , you shall never go away without a blessing . And therefore , as I said , we see how the Apostle desires the Romans to strive and contend with him in prayer : he useth all protestations , and obtestations , For the love of Christ and of his Spirit , &c. And , pray for us , that the Word may have a free passage , and be glorified . In every Epistle still he urgeth , pray for us . The blessed Apostle was so heavenly-minded , that he would neglect no help that might further him in the Ministery . So if we have Christian hearts , we will neglect no helps , not the help of the meanest Christian that we are acquainted with ; when he that was a great Apostle saith , Pray for us , strive in prayer for us , he prayes for the help of others prayer . So , the more gracious we are , and the nearer to God , the more we understand the things of God , the more carefull we shall be of this Christian duty of prayer , for the Ministers , and for our selves , and others . Upon this ground , that it is Gods Ordinance , and there is nothing established by God that shall want a blessing . Therefore if we have faith , we will pray , the more faith , the more prayer : the greater faith , the greater prayer ; Christ had the greatest faith , and he prayed whole nights together . St. Paul was mighty in faith , he was mighty in prayer : where there is little faith , there will be little prayer : and where there is no faith , there will be no prayer . You also helping together by prayer for us . Mark the heavenly Art of the Apostle , he doth here insinuate , and inwrap an exhortation by taking it for granted that they would pray for him . It is the most cunning way to convey an exhortation , by way of taking it for granted , and by way of encouragement . The Lord will deliver me : he doth not say , therefore I pray help me by your prayers ; but the Lord will deliver me if you help me , and I know I shall not want your prayers : he takes it for granted that they would pray for him : and granted truths are the strongest truthes . It is the best way to encourage any man , if we know any good in him , to take it for granted that he will do so : and so I shall be delivered , you helping together by your prayers . That for the gift bestowed upon us by the meanes of many persons , thanks may be given by many on our behalf . After he had set down the means that God would convey the blessing by ( which was prayer ) then he shewes the end , why God would deliver him by prayer ; For the gift of health and deliverance bestowed upon me , by the means of many prayers of many persons : Likewise thanks shall be given by many on our behalf : that is , on my behalf yea , as many shall be ready to thank God for my deliverance and health , as before many prayed to God for it : so that in this regard , God in love to his own praise and glory will deliver me by your prayers , because he shall gain praise , and praise of many . That for the gift bestowed , &c. And first , for the words somewhat . ( For the gift bestowed on us . ) Deliverance and health is a gift , Charisma , a free gift . If health be a gift , what are greater things ? they are much more a free gift , if daily bread be a gift , certainly eternal life is much more a gift , The gift of God is eternal life , Rom. 6. ult . Away with conceit of merit : if we merit not daily bread , if we merit not outward deliverance , if we merit not health , what can we do for eternal life ? It is a doting conceit , a meer foolish conceit then to think that the begger merits his Almes by begging ( prayer being the chief work we do ) what doth the begger merit by begging ? begging it is a disavowing of merit . Health you see here it is a gift bestowed by prayer , that for the gift bestowed upon us , &c. Things come to be ours , either by contract , or by gift ; if it be by contract , then we know what we have to do : if it be by gift , the onely way to get a thing by gift , is prayer : so that which is gotten here by prayer , it is called a gift , not onely a gift for the freenesse of it , but because health and deliverance out of trouble , is a great and special gift . For , as it seemes , St Paul here was desperately sick , ( I rather incline to that then any other deliverance ) I received the sentence of death , &c. Is not health a gift ? Is it not the foundation of all the comforts of this life ? what would riches comfort us ? what would friends comfort us ? bring all to a sick man , alas , he hath no relish in any thing , because he wants the ground of all earthly comforts , he wants health . Therefore you know the Grecians accounted that a chief blessing ; if they had health they were contented with any estate . A poor man in a mean estate with a little competency , is more happie , then the greatest Monarch in the world that is under sicknesse and paine of body . Health it is comfort it self , and it sweetens all other comforts . Therefore it is a matter that especially we should blesse God for , both for preventing health , God keeps us out of sicknesse , and likewise for delivering us out of it : for both are like favours : & they that have a constant enjoyment of their health , should as well praise God as they that are delivered out of sicknesse . It is Gods goodnesse that they do not fall into sicknesse . There is the ground of sicknesse in every man : though he had no outward enemy in the world , yet God can distemper the humours , and when there is a jar and disproportion in the humours , then followes a hurting of the powers , and a hindering of the actions , &c. We should blesse God for the continuance of health , it is a special gift . For the gift bestowed . ( By the meanes of many persons . ) God bestowed health on Saint Paul , but it was by the meanes of many prayers of many persons . Would not God have bestowed health upon Saint Paul , if he had not had their prayers ? Yes doubtlesse : but yet notwitstanding when there are many prayers they prevail much more ; many streames make a river run more strongly , and so many prayers prevail strongly . Health is such a blessing as may be begged by others . Therefore it is a good thing in sicknesse , and in any trouble , to beg the the prayers of others , that they may beg health and deliverance of God for us . The good Corinthians here , they pray Saint Paul out of his trouble . And God so far honours his Children , even the meanest , that they are a meanes to beg health and deliverance for others , even to pray them out of this or that trouble . And what a comfort and encouragement is this , that a Christian hath so many factors for him ? he hath all the Saints in the world that say , Our Father , praying for him . He must needs be rich that hath a world of factors , that hath a stock going in every part of the world . A Christien hath factors all the world over , he is a member of the mysticall body , and many prayers are made for him , it is a great comfort . And it is a great encouragement for us to pray for one another , considering that God will so far honour us . St. Pauls health here it was a gift by the prayers of many . But thou wilt object , I am a weak Christian , a sinful creature , what should God regard my prayers ? Alas , my prayers will do you little good . Yes , they will do much , not onely for thy self , but for others : what are prayers ? are they not incense kindled by the fire of the blessed Spirit of God ? Are they not in themselves good motions , stirred up by the Spirit ? themselves in their nature are good , though they be imperfect , and stayned . The Spirir that stirs them up is good , the good Spirit of God. We know not how to pray , but the Spirit teacheth us . The Mediator through whom they are offered , who mingles his odour with them , Revel . 8. 3. He is the Angel , that mingleth odours with the prayers of the Saints , and makes them acceptable to God. The person likewise that offers them is good : what is he ? 〈◊〉 ? is he not Gods Child ? do not parents love tohear the voyce of their Children ? if therefore the person be good ( though weak ) and the prayer be good , and the Spirit good , and the Mediatour so good , then let no man be discouraged , not onely to pray for himself , but to pray for others . God would hear the Corinthians , ( though they were stained with Schisme , and with other weaknesses , ) they were none of the most refined Churches that Saint Paul wrote to , as we may see in the first Epistle , yet saith Saint Paul , my health and deliverance is a gift , and a gift , by the prayers of many , weak and strong joyning together . It is the subtilty of Satan , and our own hearts joyne with him in the temptation : What should I pray ? my conscience tells me this and that . Doest thou mean to be so still , then indeed , as it is , Psal. 66. If I regard iniquity in my heart , the Lord will not heare my prayer : but if thou have repented thee of thy sins , and intenedst to lead a new life for the time to come , God will heare thy prayers , not onely for thy self , but for others : God will bestow gifts upon others , by meanes of thy prayers . To go on , Thanks may be given by many persons . Gods end in delivering St. Paul by prayer , was that he might have many thanks for many prayers , when they were heard once , that thanks may be given by many [ on our behalfe , ] that is , because we are delivered , and restored to health , and strength again , to serve the Church as we did before : you see here how Prayse follows prayer . Many prayers , and then many praises , these follow one another ; Indeed this is Gods order ; and we see in nature , where there is a receiving there is a giving . We see , the earth , it receives fruit , it yields fruit , as Christ saith of the good ground , sixty-fold , many-fold . You see bodies that receive the Sun , they reflect their beams back to the Sun again . The streams as they come from the Sea : so by an unwearied motion they return back again to the Sea. And men do eate the fruit of their own flocks , they reap the fruit of their own Orchards and Gardens . In nature , whatsoever receives , it returns it back again . The influence and light that those heavenly bodies , the stars , and the Planets , &c. have from the Sun , who is the chiefe light of all , they bestow it upon the inferiour bodies : you see it in nature , much more is it in grace : what we receive from God by gift , obtained by prayer , he must have the praise for it , many prayers , many praises . As soon as ever a benefit is received , presently there is an obligation , a natural obligation , and a religious obligation , upon the receipt of a benefit , there must be some thought of returning something presently . It teacheth us , what a horrible sin ingratitude is : It is the grave of all Gods blessings , it receives all , and never returns any thing back again . As those Lepers , they never came back again to thank Christ , but only the tenth , a poore Samaritan . Men are eager to sue to God , restlesse till they have that they would have , but then they are barren and unfruitfull , they yield nothing back again . After prayer there must be praise and thanksgiving . It condemneth our backwardnesse , and untowardnesse in this kind ; like little Children , they are ready to beg favours , but when they come to thanksgiving , they look another way , as if it were irksome to them : So it is with our nature , when we go about this heavenly duty , we give God a formall word or two , Thanks be to God , &c. But we never work our hearts to thankfulnesse . That thanks may be given By many . As the prayers of many are mighty with God to prevail , so likewise the praises of many are very grateful and acceptable to God. Even as it is with instruments ; the sweetnesse of musick ariseth from many instruments , and from the concord of all the strings in every instrument : when every instrument hath many strings , and all are in tune , it makes sweet harmonie , it makes sweet concord . So when many give God thanks , and every one hath a good heart set in tune , when they are good Christians all , it is wondrous acceptable musick to God , it is sweet incense , more acceptable to God then any sweet favour , and odour can be to us . That is one reason why God will have many to pray to him , that he may have many praises . God doth wondrously honour concord , especially when it is concord in praising of him . It is a comely thing for Brethren to live in unity , as it is , Psalme 131. If to praise God be a comely thing , and if concord be a comely thing , then when both meet together , it must needs be wondrous beautifull , and wondrous acceptable to God , when many brethren meet and joyn to praise God. Therefore it is said , Act. 2. in the Churches new conversion , they met all together as one man , they were of one heart and one soul , and they were given to prayer , and to praising of God ; a blessed estate of that beginning Church , they were all as one man , of one heart , of one spirit , of one soul. As the blessed Angells , and blessed spirits in heaven , they all joyn together , as it is in Revel . 14. The blessed man heard a voice in heaven as the voyce of many waters , and of great thunder , and he heard the voice of harpers , and they sang a new song : there were many harps , but one song , one thanksgiving , one Heart , one spirit in all , wondrous acceptable to God. This should make us in love with publick meetings . Severed thanksgiving is not so acceptable a thanksgiving . God doth bestow all good upon us in the body , as we knit our selves not onely in thanksgiving to him , but in love to the Church , as all things are derived from God to us in the body , so let our praise return to God in the body as much as we may . It shews what a hatefull thing Schisme and division is in the Church , besides many other inconveniences God wants glory by it . God loves to be praised by many joyning together . As the Apostle saith here , Thanks shall be given by many , &c. Many , not as they are many persons , but as they are many godly persons that are led by the Spirit of God. Therefore if the praise of many be so acceptable , it should first be an incouragement to union . In John 17. saith our Saviour Christ there , I pray , that they may be one , as we are one . It was the sum of that heavenly prayer , the unity of the Church to the end of the world , That they may be one , as we are one : the Trinity should be the patern of our unity . Because , I say , all good is in union , and all that comes from us that is accepted of God , it must be in peace and union . God so loves peace , and a quiet disposition inclinable to peace , that he neglects his own service till we have made peace one with another , Mat. 5. If thou have any offence with thy brother , if thou have done him any wrong , or he thee , go and be reconciled to him , and then come and bring thy offering . God will stay for his own offering , he is content to stay for his own service till we be at peace one with another , whether it be prayer or praise , if we be not at peace it is not acceptable . Again , this should teach us to stir up others when we praise God , ( and others have cause as well as we ) that thanks may be given by many . When we are in trouble call upon others , and as it is the common and commendable fashion , desire others to pray for us , that prayer may be made by many : and when we receive any favour , any deliverance from any great danger , acquaint others with it , that thanks may be given by many . It was the practice of David in Psalme 66. Come , I will tell you what the Lord hath done for my soul. And in Psal. 34. and in Psal. 142. ult . Bring my soul out of trouble , that I may praise thy Name , and what shall others do ? Then the righteous shall compasse me about , for thou hast dealt bountifully with me . Shewing that it is the fashion of righteous men , when God hath dealt graciously with any of his Children , they compasse him about , to be acquainted with the passages of divine providence , and Gods goodnesse towards them , The righteous shall compasse me about , for thou hast dealt bountifully with me . Holy David in Psalme 103. he stirs up every creature to praise God , even the creatures of haile , of stormes , and windes , and every thing , even the Blessed Angels , as we see in the latter end of that Psalme : as if thanksgiving were an imployment fit for Angells ( and indeed so it is , ) and as if all his own praise were not enough except all the creatures in heaven and earth should joyn with him in that blessed Melody to praise God , the Angells , and all creatures praise God. Let us stir up one another to this exercise . How do the creatures praise God ? They do praise God by thy tongue : ( although they have a kind of secret praise which God heares well enough , for they do their duty in their place willinglly and chearfuly , but ) they praise God in our tongues : every creature gives us occasion of praising God. That thanks may be given by many , &c. Many give thanks here for one Saint Paul , for the Minister . We see here Gods end , that many should praise God not onely for themselves , but for others , especially for those by whom God conveys , and derives good unto them , whether outward or spirituall good . The Apostle exhorts us to pray for all men , 1 Tim. 2. For Kings , yea , though they were persecuting Kings at that time . And surely if we ought to pray to God for all mankind , we ought to praise God for all sorts of men , especially for Governours and Ministers , &c. because God by them bestowes his greatest blessings . Obey the Magistrate : Let every soule be subject to the higher Powers : for the powers that are , are ordained of God , and he is the Minister of God for thy good ; so the Governours and Ministers of God are for our good . We ought therefore ( as to pray for them , that they may execute their office for our good , so ) to praise God for the good we have by them . You know David stirred up the people to mourn for Saul ( though a Tyrant : ) He cloathed you , and your Daughters ( saith he ) with skarlet . If they should praise God for a persecuting King , and mourn for him when he was gone , much more should we for those that are good . And so likewise for Pastors , we ought to praise God for them , and all that have good by them will pray to God , and praise God for them . And undoubtedly it is a sign of a man that hath no good by them , that prayes not for them , and that praiseth not God by them ; we ought to praise God in that proportion , as well as to pray to God one for another . And this should stir us up to be good to many , that many may praise God , not onely for themselves , but for us . If it be our duty to pray for those that we derive good by , and to praise God for them , then let us labour to be such as may communicate to others . Good is diffusive , and good men are like the box in the Gospell , that when it was opened all the house smelled of it . The heathen Philosopher said , that a just man , a good man is a common good , like a publick stream , like a publick Conduit , that every man hath a share in . Therefore as the Wise man saith , When good men are exalted , the City rejoyceth , many rejoyce . Who would not therefore labour in this respect to be good , to have a publick disposition , to have a large heart , to doe all the good we can ? That so we may not onely have more prayers to God for us , but we may have more praise to God for us , that God may gaine by it . That thanks may be given by many on our behalf . Let us take notice of our negligence in this kind , and be stirred up to this blessed duty . And therefore consider wherein it consists . It consists in our taking notice of the favours of God to our selves , and others , and in valuing the good things that we praise God for , to esteem them . The Children of Israel , they did not blesse God for the mannah , they did not value it , This Mannah , this Mannah , in scorn . So in Psalme 106. They neglected Gods pleasant things , they set light by them . Hosea 8. 12. He gave them the great things of his law , and they accounted them as slight , as strange things , not worthy to be regarded . Praise consists in taking notice ; and not onely in taking notice , but in remembring and minding them , as in Psal. 103. My soul , praise the Lord , and forget not all his benefits . And likewise in an estimation of them , and likewise in expressing this thankfulnesse in words , Awake my glory , our tongues are our glory : especially as they are instruments to praise and glorifie God : we cannot use our language better then to speak the language of Canaan in praising of God. Likewise , praise consists in doing good , which is reall praise , though we say nothing . Moses cryed to God , though he spake not a word . Evill works have a crie , although they say nothing . Abels blood cried against Cain : and as evill works , so good works have a crie : though a man praise not God with his tongue , his works praise God. Job saith , The sides of the poore blessed him . What could their sides speak ? No , but there was a reall thanksgiving to God , their sides blessed God : so our good works may praise God as well as our tongues and hearts . The heavens and the earth they praise God , though they say nothing , because they stir us up to say something . Let men see your good workes , that they may take occasion from thence to blesse God , saith Christ. Or else your praising of God is but a meer complementing with God : to give him thanks with the tongue , and after to dishonour him with your lives , Psal. 50. What hast thou to do to take my Name into thy mouth , sith thou hatest to be reformed ? what hast thou to do to take my Name into thy mouth either in prayer or in praise , when thou hatest to be reformed ? High words are unseemly for a foole saith the Wise man ) and what higher words then praise ? Therefore praise for a man that lives in a blasphemous course of life , in a filthy course of life , praise is too high a word for a fool : we must praise God in our lives , or else not at all : God will not accept of it . It consists in these things . Now some directions how to perform it for our selves and others . If we would praise God for our selves , or for any , then let us look about us , let us looke above us , and beneath us , let us look backward , look to the present , look forward : every thing puts songs of praise into our mouth . Have we not matter enough of our own to praise God for ? let us look about us , to the prosperity of others : let us praise God for the Ministery , praise God for the Magistracy , praise God for the government wherein we live . There are many grievances in the best government , but a Christian heart considereth what good he hath by that government , what good he hath by that ordinance , and doth not onely delight to feed on the blemishes , as flies do upon sores : it is a sign of a naughty heart to do so . Although a man should not be insensible of the ills of the times : ( for else how should we pray against them ? ) yet he is not so sensible as to forget the good he hath by them . If we would praise God , let us look to the good , and not so much upon the ill . Look up to heaven , look to the earth , to the sea . David occasions praise from every creature , every creature ministers matter of praise , from the stars to the dust , from heaven to earth , from the Cedar to the Hisop that growes by the wall . Is there not a beam of Gods goodnesse in every creature ? have we not use of every creature ? we must praise God not only for the Majesty , and order that shines in them , but for the use of them in respect of us . And so let us look to the works of Providence , as well as to the works of Creation . Look to Gods work in his Church , his confounding of his enemies , his deliverance of his Church , the Churches abroad , our owne Church , our owne persons , our friends : thus we should feed our selves , that we may have matter of praising God. God gives us matter every day ; he renewes his favours upon the place wherein we live , and upon us , as itis , Lam. 3. It is his mercy that we are not all consumed . Let us look back to the favours that we have injoyed : let us look for the present , what doth he do for us ? The Apostle saith here , God doth deliver us : doth he not give deliverance , and favour , and grace ? inward grace for the time to come ? hath he not reserved an inheritance , immortall , and undefiled in the heavens for us ? Wherefore doth he bestow things present : and wherefore doth he reveal things laid up for us for the time to come , but that we should praise him , but that we should praise him for that which he means to do afterwards ? Blessed be God the Father , who hath begotten us to an inheritance immortall , and undefiled , &c. saith St. Peter . God reveals good things that are to come , that we are heires apparent to the Crown of glory ; this is revealed , that we might praise him now , that we might begin the imployment of heaven upon earth . Let us look upward and downward , let us look about us , look inward , look backward , look to the present , look forward , every thing ministreth matter of praise to God. Yea , our very crosses : happie is he whom God vouchsafeth to be angry with , that he doth not give him over to a Reprobate sense to fill up his sins , but that he will correct him to pull him from ill courses : happie is he that God vouchsafeth to be angry with in evill courses . There is a blessing hid in ill , in the Crosse. In all things give thanks , saith the Apostle : what , in afflictions ? I , not for the affliction it self , but for the issue of it . There is an effect in afflictions to draw us from the world , to draw us to God , to make us more heavenly-minded , to make us see better into these earthly things , to make us in love with heavenly things : In all things give thanks . When we want matter in our selves , let us look abroad , and give thanks to God for the prosperity of others . And with all ( in the second place , ) when we look about us , let us dwell in the meditation of the usefulnesse of these things , of the goodnesse of God in them , till our Hearts be warmed . It is not a slight God be thanked that will serve , but we must dwell upon it , let our hearts dwell so long on the favours and blessings of God till there be a blessed fire kindled in us . The best bone-fire of all is to have our hearts kindled with love to God in the consideration of his mercy . Let us dwell so long upon it till a flame be kindled in us . A slight praise is neither acceptable to God nor man. And then let us consider our own unworthinesse , let us dwell upon that ; I am lesse then the least of all thy favours , saith good Jacob , Gen. 32. If we be lesse then the least , then we must be thankful for the least . Humility is alway thankful , a humble man thinks himself unworthy of any thing , and therefore he is thankful for any thing . A proud man praiseth himself above the common rate , he over-values , and over-prizeth himself , and therefore he thinks he never hath enough : when he hath a great deal , he thinks he hath lesse then he deserves , and therefore he is an unthankful person . And that makes a proud man so intolerable to God , he is alway an unthankful person , a murmuring person . A humble man , because he undervalues himself , he thinks he hath more then he deserves , and he is thankfull for every thing ; he knowes he deserves nothing of himself , it is the meere goodness of God whatsoever he hath . The best direction to thansgiving is to have a humble and low heart , rherefore David , 1. Chron. 29. 14. when he would exercise his heart to thankfuluesse , when the people had given liberally , saith he , Who am I , or what is this people , that we should be able to offer willingly after this sort ? all comes of thee , and all is thine own that we give . What am I , or what is this people , that we should have hearts to give liberally to the Temple ? see how he abaseth himself . And Abraham , I am dust and ashes , shall I speak to my Lord ? And Job , I abhor my self in dust and ashes , when he considered Gods excellencie , and his own basenesse . A humble heart is alway thankful , and the way to thankfulnesse is to consider our humilitie . What am I ? saith David , he had a heart to be thankfull , of thine own I give thee , not onely the matter to be thankfull for , but of thine owne I give thee : when I give thee thanks , thou givest me a thankfull heart . As the Sacrifice that Abraham offered was found by God , so God must find the sacrifice that we offer , even a thankfull heart : of thine own , Lord , I give thee , even when I give thee thanks . Therefore you may make that a meanes to have a thankfull heart , to pray for a thankfull heart . And when we have it , blesse God for it , that we may be more thankfull . God must vouchsafe the portion of a thankful heart with other blessings : he that gives matter to be thankful , must give a heart to be thankful . Again , to make us more thankfull , do but consider the misery of our selves if we wanted the blessings we are thankfull for , and the misery of others that have them not . Thou that hast health , if thou wouldest be thankfull for it , look abroad , look into hospitalls , look on thy sick friends that cannot come abroad . Thou that wouldest be thankfull for the libertie of the Gospell , look beyond the seas , look into the Palatinate , and other Countries , and certainly this will make thee thankfull , if any thing will. If we would be thankfull for spirituall blessings , consider the miserie of those that are under the bondage of Satan , how there is but a little step between them and hell , that they are ready to sink into it , there is but the short thread of this life to be cut , and they are for ever miserable . If we would be thankful for any blessing , let us consider the misery to be without it . If we would be thankful for our wits , let us consider distracted persons . What an excellent Engine to all things in this life , and the life to come , is this spark of reason ? If we want reason what can we do in civill things ? What can we do in matters of grace ? Grace presupposeth nature : if we would be thankfull for health , for strength , and for reason , if we would be thankful for common favours , consider the miserie of those that want these things . Would we be thankful for the blessed ordinance , consider but the miserie of those that sit in darknesse , and in the shadow of death , how they are led by Satan , and want the means of salvation . Those that would be thankfull for the government we have , let them consider those that live in Anarchie , where every man lives as he lists , where a man cannot enjoy his own . The consideration of these things it should quicken us to thankfulnesse , the consideration of our own misery if we should want them , and the misery of those that do want them . And let us keep a Catalogue of Gods blessings , it will serve us , as in regard of God to blesse him the more , so in regard of our selves , to establish our faith the more : for God is Jehovah , alway like himself : whom he hath done good unto , he will do good to : he is constant in his love , Whom he loves , he loves to the end : God shall have more thanks , and we shall have more comfort . Again , to add some encouragements and motives to thankfulnesse , which may be a forcible meanes to make us thankful , do but consider it is Gods tribute , it is Gods custom ; do but deny the King his custom , and what will come of it ? deny him tribute , and you forfeit all ; so you forfeit all for want of thankfulnesse . What is the reason that God hath taken away the Gospel from countries abroad , ( and may do from us if we be not more thankfull ? ) because they were not thankfull : it is all the tribute , all the impost he sets upon his blessings , I will give you this , but you shall glorifie me with thanksgiving . It is all the honour he looks for , He that praiseth me honoureth me . And now , O Israel , what doth the Lord require of thee , for all his favours , but to serve him with a chearful and good heart ? to be thankful . What is the reason that the earth denies her own to us , that sometimes we have unseasonable years ? We deny God his own , he stops the due of the creature , because we stop his due . When we are not thankful he is forced to make the heavens as Iron , and the Earth as Brasse ; we force him to make the creature otherwise then it is , because we deny him thankfulnesse . The running of favours from heaven ceaseth , when there is not a recourse back again of thankfulnesse to him . For unthankfulnesse is a drying wind , it dryes up the fountain of Gods favours ; it binds God , it will not suffer him to be as good as his word . If ever God give us up to publick judgments , it will be because we are not thankfull to God for favours , and deliverances , as that in 88. by Sea , and from the Gunpowder treason by land . Was it not a sick State after Queen Mary , when Queen Elisabeth received the Crown ? The Church and Common-wealth were sick . Now if we be to praise God for our particular persons , when we have recovered our health , much more should we praise God , when the State , when the Church is delivered , as it was at the comming in of Queen Elizabeth , and afterward in 88. and of late time , and continually he doth deliver us . And if we look that he should deliver us , not onely our persons , but the State wherein we live : let us pray to God that he would do so , and praise God for his former deliverance . Again , this is another motive , the praising of God for formet deliverances , it invites him to bestow new blessings . Upon what ground doth the Husband-man bestow more seed ? upon that which hath yielded most in time past . Will any man sowe in the barren wildernesse where it is lost ? No , but where he looks to reap most , and hath done formerly . Where he sees a soil that is fruitfull , he will sowe it the more ; and where the heart is a barren wildernesse , that it yields nothing back again , he takes that away that he gave before . You know there is a debt in giving , there must be a returning of thanksgiving alway , and kindnesse requires kindnesse , there is an obligation . And where benefits are taken , and men are thankfull , that is the way to get more , to be thankfull for that we have . For God minds his own glory above all things , and he will especially be bountifull to those from whom he sees he hath most glory : therefore alway those that have been richest in grace , and in comfort , they were most in thankfulnesse , as we see in David a man after Gods own heart and in diverse others . Let this incourage us . First , if we be not thankfull it stops the current of benefits . Secondly , if we be thankfull God will give us more mercies and deliverances : when we praise him in our hearts , in our lives , in our bounty to others , in reall thankfulnesse , when we are ready to good works , then he is ready to bestow new still . Again , to stir us up to this duty of praising God for our selves and others , Consider , it is the beginning of heaven upon earth ; what a happinesse is it , that when our persons cannot go to heaven till we die , till our bodies be raised , yet we can send our Ambassadors , we can send our prayers , and thanksgivings to heaven , and God accepts them , as if we came in our own persons . Let your conversation be in heaven , saith the Apostle . How is that ? by praising God much . I pray , what is the imployment of heaven , of the Angells , and blessed Spirits ? They praise God continually for the work of Creation , and for the work of Redemption , that is their especiall task in heaven . Our duty is to be much this way , in praising God. Self-love forceth prayer oft-times : but to praise God comes from a more heavenly affection . Again , do but consider , that no creature in the world is unthankful , but divells onely , and divellish men , and good men onely so far as they are corrupt and hold correspondencie with their corruptions : for every creature praiseth God in his kind , set the divell aside , who is full of envy and pride and malice against God ; therefore except we will be like the Divells let us be thankfull . God hath made all creatures to praise him , and to serve us , that we may praise him ; and when they praise him , shall we blaspheme him ? May not the swearer think with himself , every creature blesseth God , even the senselesse creatures , and shall I dishonour God by my tongue which should be my glory , to glorifie him ? shall I blaspheme him , and be like to the divel ? shall I be more base then the senselesse creatures ? What glory hath God by many men that live in the Church , that blaspheme God , and their whole life is a witnesse against God , as the whole life of a Christian after he is in the state of Grace , is a witnesse for God , and a praising of him , his whole life is a thanksgiving : so the whole life of wicked , and carelesse creatures , is a dishonour of God , it is a witness against God : There are none but divells , divellish-minded men but they praise God , even the very dumbe creatures . Let us labour to have a part in that blessed musick and harmonie , to praise God : if we do not praise God here , we shall never do it in heaven . But we must remember by the way , that this thankfulnesse it must be a fruitful thanksgiving . As for us to pray to God to blesse us , and then to do nothing , it is a barren prayer : so to thank God , and then to do nothing , it is a barren thanksgiving . Our deeds have words , our deeds have a voyce to God , they speak , they pray , there is a kind of prayer , a kind of thanks in our works . Works pray to God , they have a kind of crie to God , both ill works and good works : and if good works have a crie to God in prayer , they will have a voice in thanksgiving : this fruitful , this real thanks , is that which God stands upon . And therefore it is alway joyned with a study how to improve the things that we thank God for to the best advantage . If we thank God for health , and recovery , and deliverance , we will labour to improve it to Gods glorie : if we be thankful to God for riches , for peace , we will improve that to grow in grace , to do good to others . There is never a thankful heart , but it studies to improve that which it is thankful for really , that God may have the Glory , and it the comfort , and benefit by it , or else it is but a lip-labour , but a lost labour . Let us shame our selves , and condemne our selves for our unthankfulnesse ; and that will be done by comparing our carriage to men with our carriage to God. If so be that a man do us a little courtesie , how are we confounded if we have not returned some thanks ? and yet notwithstanding from God we have all that we have , all that we are , all that we hope to have , and yet how many benefits do we devoure , and do not re turn God thanks ? This disproportion will shame the best Christian , that he is not so quick in his devotion to God to be thankful there , as he is sensible of small kindnesses done by men : this is a good way to make us more thankful . And now when we come to the Sacrament , let us blesse God. The Eucharist is a thanksgiving : where there are many , there should be thanksgiving ; where there is a communion there is many , and thanksgiving should be especially of many met together to thank God for Christ , and for the good we have by him ; for if many joyned together in praise for St. Paul that was but a Minister , that was but an instrument to set out the praise and the Doctrine of Christ , much more should we be thankfull to God for Christ himself , which is the gift of all gifts , and for which he gives us all other gifts ; if he give us him , can he deny us any thing ? If we be thankful for the health of our bodies ( as indeed we should , ) if we be thankful for the peace of our humours , much more should we be thankful for the peace of our consciences , when our soules are set in tune , when God and we are friends , when the soul by the Spirit of God is set at peace , and is fit for the praise of God , and is fit to do good , when it is a healthful soul. As in the body , it is a sign it is sick when the actions are hindered : so it is likewise with the soul. We should blesse God for ability to do good , for any health in our souls , more then for health of body . Do but consider , if hwe are to thank God for the instruments of good , much more are we to thank him for the good things themselves . If we should thank God for the Ministers ( for now I stand upon that , many prayers , and praises were given to God for Saint Paul ) much more should we be thankful for that which we have by the Ministery that is , for all the blessings of God , for grace and glorie , for life and salvation . It is the Ministery of life , And the power of God to salvation . We should be thankful to God for peace , We are the messengers of peace . We should be thankful to God for grace , and for his holy Spirit : the Spirit is given with it . We should be thankfull especially for spirituall favours . A man cannot be thankful to God for health , and libertie unlesse first he know God to be his , that he can blesse God for spiritual favours . Blessed be God , the Father of our Lord Jesus Christ , who hath blessed us with all spiritual blessings in Christ , Ephes. 1. We should be thankful for Christ , and all the benefits we have by Christ , much more then for any other blessings whatsoever . Therefore now seeing we are a Communion , let praise be given by many . We have greater matters then the health of a Minister , ( or any particular person , either our selves or others ) to be thankful for ; we have greater cause , being to blesse God for the greatest gift that ever he gave , even for Christ. The disposition in a feast is to be joyful , and chearful , to praise God ; now we are to feast with God , and with Jesus Christ. Christ is not onely the food , but he invites us , he is with us . What will we do for Christ if we will not feast with him ? What a degree of unthankfulnesse is it , when we will not so much as feast with him ? when we will not willingly receive him ? What will he do for Christ that will not feast with him ? how unfit will he be to praise God , and praise Christ , that when Christ makes a feast of himself , and gives himself together with the bread and wine , representing the benefit of his bodie and blood , broken , and shed for us , and all his benefits ? if we will not feed upon himself , when he stoopes so low as to give himself for us , and to feed us with himself , what will we do ? How can we be thankful for other blessings , when we are not thankful for himself ? And how can we be thankful for himself , when we will not come and partake of him ? Let us stir up our hearts , and think now , to take the Communion : As for matter of repentance and sorrow ; it should be dispatched before . It is the Eucharist , a matter of thanksgiving : we should raise our hearts above earthly things . We should consider that we are to deal with Christ ; and these are but representations . When the bread is broken , think of the body of Christ , and when the wine is poured out , think of the blood of Christ : and when our bodies are cheared by these elements , think how our soules are refreshed by the blood of Christ by faith . If we should be thankful to God for bodily deliverance , how much more should we thank him for our soules , being delivered from hell by the blood of Christ , which is the grand deliverance ? Let us dispose our hearts to thankfulnesse , it is a fit disposition for a feast . And ( as I said ) take heed of sin , it choaks thankfulnesse , therefore examine thy purposes , how thou comest ; if thou come with a purpose to live in sin , thou art an unfit receiver . The place we stand in is holy , the business is holy , we have to deale with a holy God ; and therefore if we purpose not to relinquish wicked courses , and to enter into Covenant with God , to abstain from fin , we come not aright ; When thou commest into the house of God , take heed to thy feet , saith the Wise man : take heed to thy affections , consider with whom thou hast to deale : but if thou hast renewed thy repentance , and thy purposes with God for the time to come , come with chearefulness , with a thankfull disposition ; thankfulness is a disposition for a feast : if it be a disposition for bodily deliverance , it is much more for the deliverance of the soule , and much more for Christ , and the blessings we have by him , who is all in all . That thanks may be given by many on our behalfe . VERS . 12. For our rejoycing is this , the testimonie of our conscience , &c. SAINT Paul in these words doth divers things at once . First , He shews a reason why many should pray for him , and give thanks on his behalf ; you have cause , saith he , for our rejoycing is this , the testimony of our conscience , &c. therefore if many of you give thanks to God for me , it is your duty , my conscience beares me witness that I have carried my self well towards you , you have cause to pray for us , and to praise God for our deliverance , for you have received much good by us . God conveys much good by publick persons to those that are under rhem , therefore there ought to be many prayers , and many thanks for them . And again , they ought to pray , and give thanks for him , because they should not lose their labour , they should not lose their prayers , their incense , because it should be for a man that was gracious with God , that had the testimonie of his conscience that he walked in simplicity , and godly sincerity , as he saith , Heb. 13. Pray for us , for we are assured that we have a good conscience : so they are a reason of the former . Another thing that he aimes at is , the preventing of some imputations : he was accused in their thoughts at least , and by the words of some false teachers , that were his worst enemies , as you have no enemy ( next to the divell ) to a Minister , like a Minister . If a man would see the spirit of the divel , let him look to some of them . Saint Paul had many enemies , many false brethren , that laid false imputations upon him to disparage him in the thoughts of others , in the thoughts of his hearers . They accounted him an inconstant man , that he came not to them when he promised , and that he suffered affliction , and it was like enough for some desert : they accounted him a despicable man , he suffered afflictions in the World , he wanted discretion to keep himself out of the crosse . Nay , saith he , whatsoever you impute to me , and lay upon me , Our rejoycing is this , the testimony of our conscience &c. Again , he aimes at this , to lay the blame upon those false brethren , who deserved it : they think I am a deceiver : they think I am wilely : no , I do not walk so , I do not walk in fleshly wisdom as they do that seek themselves , and not you . So I say , Saint Paul aimes at divers things in bringing in these words . We see here first of all , that The more eminent a man is for place and gifts , the more he should be prayed for , and the more thanks should be given for him . You have cause ( saith Saint Paul ) to do it for me : for our rejoycing is this , that we have walked in simplicity and sincerity , &c. and more abundantly to you-ward . Saint Paul was a brother as he was a Christian ; he was a Father in regard he had called them to the faith : and he was an Apostle . In all regards they ought to praise God for him : because he was a Father , because he was the father of them , ( you have not many Fathers , saith he ) and because he was an Apostle , a man eminent , by whose meanes God conveyed a world of good to the Church . To make way to the main thing , Observe this in general , that Christians are often driven to their Apologie . Especially Ministers the Fathers of Christians : holy men in the Church are driven to their Apologie , and defence : because those that shine in their own consciences , wicked men labour to darken them in their reputation , that their own wickednesse may be the lesse seen , and observed . It hath alway been the policy of Satan , and of wicked men , ( that so all might seem alike ) to lay aspersion s upon those that were better men then themselves . Saint Paul is forced to make his Apologie , to retire to the testimonie of his conscience , Our rejoycing is this , the testimonie of our conscience , &c. Therefore make this use of it , not to think it strange if we be driven to our Apologie . But some may say , is not the life the best Apology ? as St. Peter saith , that you may stop the mouthes of gain-sayers . Yes , of all Apologies life is the best , to oppose to all imputations : but notwithstanding it is not enough . A man is cruell , if he make not his Apology and defence sometimes : because his imputations tend to the hurt of others , being publick persons , especially Ministers , who have so much authority in the hearts of people , as they can gaine by their good life and desert : and if any imputation lie upon them , they are to clear it in words , their life will not serve the turn , but they must otherwise make their Apologie ( if it be needfull ) for themselves , as Saint Paul doth here . It is not onely lawful , but expedient sometimes to speak by way of commendation of our selves . In what cases ? Not onely in case of thankfulnesse to God , to praise God for his graces in us . And likewise in case of example to others , a man may speak of Gods work in him , he may tell what God hath done for his soule , and in his soul , that God may have glorie , and others may have benefit . But likewise in the third place ( and it was Saint Paul's case here ) a man may speak of himself , by way of Apology and defence , that the truth suffer not . It is a kind of betraying the cause , for a man to be silent when he is so accused . Though ( as I said ) a good life be the best Apology , and except there be a good life the verball apologie is to little purpose , yet the apology of life oft-times in publick persons is too little : In these cases we must speak of our selves , and of the good things of God in us . But , another quere may be here , May a man glory in that which is in him , of the grace of God that is in him ? Our glorying should be in Christ , in the obedience , and righteousnesse of Christ , and in God reconciled through Christ : can a Christian glory in any thing that is in him , which is imperfect ? I answer briefly , Saint Paul doth not here glory in the Court of Justification , but in the Court of a Christian conversation : therein a man may glorie in the work of grace in him , in those inward works , and the works that flow from them . When a man is to deal with men he may set forth his life , nay , when a man is to deal with God he may set forth his sincerity , not , I say , in the Court of Justification , but in the Court of Sanctification , and a holy life . There good works are the ornament of the spouse , they are her Jewels : but come to the Court of Justification , all are dung , as the Apostle saith , Philip. 3. All are dung and drosse , not worthy to be named , they are not able , they are not strong enough ; all that comes from us , and all that is in us it is not able to bear us out in glorying in the Court of Justification , All are stained as menstruous cloaths . But mark , Saint Paul speaks of glorying before men , of a sanctified life . He glories not in his conversation and sincerity as a title ; but he glories in it as an evidence that his title is good . That whereby he hath his title is only by the righteousnesse of Christ , that he hath heaven , and is free from hell , that is the title : but what evidence have you that Christ and his righteousnesse is yours ? there must be somewhat wrought in you , and that is sincere walking . So he alledgeth it as an evidence of his state in grace , that that was good . So we see in what case he gloried in his sincerity . To come to the words . For the words themselves , they contein the blessed temper of Saint Paul's spirit in the middest of disgraces , in the middest of imputations , the temper of his spirit it was joyful , glorying . Our rejoycing is this . The ground of it is , The testimony of our conscience . The matter whereof conscience doth witnesse and testifie , it is conver●… sation , that is the thing testified of . And the manner positively , In simplicity , and godly sincerity . In simplicity : you would think this to be a simple commendation , to commend himself for simplicitie : but it is a godly simplicity whereby we are like to God , to be simple without mixture of sin and hypocrisie , without mixture of errour and falsehood : that simplicity that is despised by carnall wretches that stain and defile their consciences , and call them what you will , so you account them not simple they ; despise the tearm of an honest simple man. Simplicitie is not here taken for a defect of knowledge , ( as the word is commonly used ) but for an excellencie whereby we resemble God that is free from all mixture of sin and Ignorance . In simplicity , and godly sincerity . And then negatively , Not in fleshly wisdom . And then , because this setting out of himself might seem to be ostentation , to set down his glorying in his conscience , and in his simplicity , here is a qualification of it likewise , indeed I glory in my simplicity , and sincerity , that is , in my conversation : but it is by the grace of God. By the grace of God my conversation hath been in godly sincerity , and not in fleshly wisdom : For St. Paul was wondrous jealous of his heart , for fear of pride , not I ( saith he ) 1. Cor. 15. I laboured more then they all : O , not I , but the Grace of God that was in me : he was afraid of the least insinuation of spirituall pride , and so he saith here , Our rejoycing is the testimony of our conscience , that in simplicity and sincerity , by the grace of God. And then the extent of this conversation , ( thus in simplicity , and sincerity ) in regard of the object , it hath been thus , In the world , towards all men that I have conversed with , they can say as much , wheresoever I have lived . And more abundantly to you-ward , my care and Conscience hath been to carry my self as I should , more abundantly to you-ward , with whom I have lived longest . This is an excellent evidence of a good man , that he is best liked where he is best known . Now St. Paul had lived long amongst them , and he was their father in Christ , and therefore saith he my conversation is known , especially to you-ward . Many men are best trusted where they are least known , their publick conversation is good and plausible , but their secret courses are vile and naught , as those know that are acquainted with their retired courses : but you ( saith the Apostle ) with whom I have lived longest , with whom I have been most , you can bear witnesse of my conversation , that I have lived so and so in the world , and more abundantly to you-ward . This is our rejoycing , &c. We see here the temper and disposition that St. Paul was in , he was in a glorying , in a rejoycing estate . We see then that , A Christian ( take him at the worst ) his estate is a rejoycing estate . Our rejoycing is this . The word in the originall is more then joy : for it is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a glorying , our glorying is this , which is a joy manifesting it self in the outward man , when the heart and the spirit seeme as it were to go outward , and ( as it were ) to meet the thing joyed in . A Christian hath his joy , his glorying , and a glorying that is proper to himself : it is a spirituall joy , as it followes after , Our rejoycing is the testimony of our conscience . So goodis God , that in the worst estate he gives his Children matter of rejoycing in this world : he gives them a taste of heaven , before they come there . He gives them a grape of Canaan , as Israel , they tasted of Canaan what a good land it was before they came thither : so Gods Children , they have their rejoycing . St. Paul swears and protests it , 1. Cor 15. By our rejoycing in Christ Jesus I die daily : as verily as we joy in all our afflictions ; so this is true that I say , that I die daily . Therefore we should labour to be of such a temper , as that we may glory , and rejoyce . A Christian hath his rejoycing , but it is a spiritual rejoycing , like his estate . Every creature hath his joy , as St. Chrysostome speaks : we do all for joy , all that we do is that we may joy at length , it is the centre of the soule . As rest is to motion , so the desire of all is to joy , to rest in joy . So that heaven it self is termed by the name of joy , happinesse it self , Enter into thy masters joy . Every creature hath his joy proper to him , every man hath his joy : a carnall man hath a carnal joy , a spiritual man hath a holy joy . First , he joyes in his election which was before all worlds , that his name is written in heaven , as it is , Luke 11. Rejoyce in this , that your names are written in heaven , and not that the divells are subject unto you . And then , he joyes in his justification , that he is freed from his sins , Rom. 8. Being justified by faith we have peace with God through Christ , and we rejoyce in afflictions : being justified first , there is the way how this joy comes in . A Christian being justified by faith , and freed from the guilt of his sin , it worketh joy . And then , there is a joy of sanctification , of a good conscience , of a holy life led , as we see here , our rejoycing is this , the testimony of our conscience , &c. And then , there is a joy of glory to come , We rejoyce under the hope of glory , saith the Apostle , Rom. 5 so a Christians joy is suitable to himself . There is no other man that can glory , and be wise , because all men but a Christian , they glory in their shame , or they glory in vanishing things . A Christian is not ashamed of his joy , of his glorying , because he glories not in his shame . Therefore the Apostle here justifies his joy , our rejoycing is this , I care not if all the World know my joy , it is the testimony of my conscience . As if he should say , Let others rejoyce in base pleasures which they will not stand to a vow , let others rejoyce in riches , in honours , in the favour of men , let them rejoyce in what they please , my joy is another kind of joy , I rejoyce in the testimony of my conscience . A Christian as he hath a joy , so he hath a joy that he will stand to , and make it good . There is no other man but he will blush , and have shame in his forehead , that joyes in any thing that is baser then himself , that joyes in outward things , he cannot stand to it , and say , This is my joy : but a Christian hath the warrant of his conscience for that which he joyes in , and therefore he is not ashamed of it . Another man dares not reveal his joy . All the subtiltie of the world , is to have the pleasures that sin will afford , and yet withall they study to cover it , that it may not appear . Where is the joy of the ambitious ? His study , his thought , and his joy is to have respect Haman-like , and yet he studies to conceal this , he dares not have it known , he dares not avow it , This is my rejoycing , for then all the world would laugh at him for a vain person . Again , the joy of the base-minded man , is in his pleasure , but he dares not avow this , he dares not say , my rejoycing is this ; for then every man would scorn him as a beast . The rich man , he joyes in his riches , but he dares not be known of this ; for he would then be accounted a base earthly-minded man. Every man would scorn him . He studies to have all the pleasure , and all the comfort that these things will afford , and yet to cover them . Because he thinks , that there is a higher matter that he should joy in , if he were not an atheist . A Christian is not ashamed of his joy , and rejoycing , I rejoyce in this , saith he . For it is well bred , it is bred from the Spirit of God witnessing that his name is written in the Booke of Life , witnessing that his sins are forgiven , witnessing that he lives as a Christian should do , witnessing that he hath the evidences of his justification , that he hath a holy life , the pledge likewise of future glory : his joy is well bred . Likewise it is permanent . Other mens joy , and rejoycing is but as a flash of thornes , as the Wise man calls it , ( as it were ) a flame in thornes , as the crackling of thornes , which is sooner gone . And it is an unseemly glorying and rejoycing , for a man to glory in that which is worse then himself , and in that which is out of himself : as all other things are out of a mans self , and worse , and meaner then a mans self : therefore a man cannot rejoyce in them , and be wise . It is a disparagement to the wisdom of a man , to glory in things that are meaner then himself , and that are out of himself . A holy Christian hath that in himself , and that which is more excellent then himself to glory in . This is our rejoycing , the testimony of our conscience . All other rejoycing it is vain glorie , and vain rejoycing : therefore in Jerem. 9. saith he , Let not the wise man glory in his wisdome , let not the strong man glory in his strength , let not the rich man glorie in his riches : but if a man will glorie , let him glorie that he knowes the Lord to be his , and that he knowes himself to be the Lords . When he knowes the Lord to be his , and himself to be Gods by faith , and a good conscience , then there is matter of glorying . Of all kind of men , God doth hate proud boasters most of all ; for glory , is the froth of pride , and God hates pride , he opposeth pride , and sets himself in battel aray against it , and who can thrive that hath God for his enemie ? boasting and pride in any earthly thing it is against all the commandements almost . It is Idolatrie , it makes that we boast , and glorie in , an Idoll ; whereas we should glorie in God that gives it . And it is spirituall adulterie , when we cleave in our affections to some outward thing more then to God. It is false witnesse : pride is a false glasse , it makes the things , and the men themselves that enjoy them to seem greater then they are . The divell amplifies earthly things to a carnall man in a false glasse , that they seeme big to him : whereas if he could see them in their true colours , they are false things , they are snares , and hinderances in the way to heaven , and many such names they have . The Scripture gives an ill report of them , They are vanity and vexation of spirit : because we should be discouraged from setting our affections on these things , and from glorying in them . Therefore let us take heed of false glorying ; if we will glorie , we see here what we are to glory in , This is our rejoycing , the testimony of our conscience , &c. And this we may justify , and stand by that it is good . It is the Testimony of conscience . This is our rejoycing , the testimony of our conscience . The testimony of conscience , it is a matter and ground of joy to a true Christian ; here we are to consider these things . First , to consider a little the nature of conscience . And then , that conscience beares witnesse , that there is a testimony of conscience . And that this conscience bearing witnesse is a ground of comfort . For the first , Every man feeles , and knowes what conscience meanes . There be many rigid disputes of it among the Schoole men that had leisure enough , & of all men knew as little , and felt what it was , as any sort of men , living under the darkness of Poperie , and superstition , and being in thraldome to the Pope , and to the corruptions of the times they lived in . They have much jangling about the description of it , whether it be the soule it self , or a facultie , or an act ? In a word , Conscience is all these in some sort , in diverse respects : therefore I will not wrangle with any particular opinion . For what is conscience , but the soul it self reflecting upon it self ? It is the propertie of the reasonable soule and the excellencie of it , that it can return upon it self . The beast cannot ; for it runs right forward : it knowes it is carried to the object : but it cannot returne , and recoile upon it self : but the soule of the reasonable creature , of all even from men to God himself , who understands in the highest degree , though he do not discourse as man doth , yet he knowes himself , he knowes and understands his owne excellencie . And wheresoever there is understanding , there is a reflect act whereby the soule returnes upon it self , and knowes what it doth : it knowes what it wills , it knowes what it affects , it knowes what it speakes , it knowes all in it , and all out of it . It is the propertie of the soule . Therefore the originall word in the Old Testament that signifies the heart , it is taken for conscience . Conscience and heart are all one , I am perswaded in my soul , that is , in my conscience : and the Spirit witnesseth to our spirit , that is , to our conscience . Conscience is called the spirit , the Heart , the soul : because it is nothing but the soul , reflecting and returning upon it self . Therefore it is called conscience , that is , one knowing joyned with another : because conscience knowes it self , and it knowes what it knowes , it knowes what the heart is , it not onely knowes it self , but it is a knowledge of the heart with God. It is called conscience , because it knowes with God ; for what conscience knowes , God knowes that is above conscience . It is a knowledge with God , and a knowledge of a mans selfe . And so it may be the soule it self indued with that excellent facultie of reflecting and returning upon it self , therefore it judgeth of its own acts , because it can return upon it self . Conscience likewise in some sort may be called a faculty ; the common stream runs that way , that it is a power . It is not one power , but conscience is in all the powers of the soule ; for it is in the understanding , and there it rules ; conscience is it by which it is ruled and guided . Conscience is nothing but an application of it to some particular , to some thing it knowes , to some rules it knowes before . Conscience is in the will , in the affections , the joy of conscience , and the peace of conscience , and so it runs through the whole soule . It is not one facultie , or two , but it is placed in all the faculties . And some will needs have it an act , a particuler act , and not a power . When it doth exercise , conscience it is an act : when it accuseth , or excuseth , or when it witnesseth , it is an act , at that time it is a facultie in act . So that we need not to wrangle whether it be this , or that ? let us comprehend as much in our notions as we can : that it is the soul , the heart , the spirit of a man returning upon it self , and it hath something to doe in all the powers ; and it is an act it self , when it is stirred up to accuse , or to excuse : to punish a man with fears and terrours , or to comfort him with joy , and the like . Now Conscience it is a most excellent thing , it is above reason , and sense : for conscience is under God , and hath an eye to God alway . An Atheist can have no conscience therefore , because he takes a way the ground of conscience which is an eye to God , Conscience lookes to God , it is placed as Gods Deputy , and vicegerent in man. Now it is above reason in this respect : Reason saith , you ought to do this , it is a comely thing , it is a thing acceptable with men amongst whom you live and converse , it becomes your condition as you are a man to carrie your self thus , it agrees with the rules , and principles of nature in you . Thus saith reason , and they are good motives from reason . But conscience goeth higher ; There is a God to whom I must answer , there is a judgment , therefore I do this , and therefore I do not this . It is a more divine , a more excellent power in man then any thing else , then sense or reason , or whatsoever . As it is planted by God for special use , so it looks to God in all . Therefore the name for conscience in the Greek and Latine , signifies a knowledge with another , because it is a knowledge with God ; God and my own heart knowes this , God and my conscience , as we use to say . There are three things joyned with conscience . It is a knowledge with a rule , with a generall rule , that is alway the foundation of conscience in a man , For there is a general rule , Whosoever commits murther , whosoever commits adultery , whosoever is a blasphemer , a swearer , a covetous , corrupt person , he shall not enter into the Kingdome of Heaven , as the Apostle saith . Here is the generall rule , now conscience applies it , but I am such a one , therefore I shall not enter into heaven : so here the conscience it practiseth with a rule . It is a knowledge of those particulars with a generall rule . And then it is a knowledge of me , of my own heart , I know what I have done , I know what I doe , and in what manner , whether in hypocrisie , or sincerity : I know what I think . And then it is a knowledge with God : for God knows what conscience knowes , he knowes what is thought or done , Conscience is above me , and God is above conscience . Conscience is above me and above all men in the world ; for it is immediately subjugated to God ; conscience knowes more then the world , and God knowes a thousand times more then Conscience or the world . It is a knowledge with a general rule ; for where there is no generall rule , there is no conscience . To make this a little clearer , all have a rule : those that have not the Word which is the best rule of all , yet they have the Word written in their hearts ; they have a naturall Judicature in their souls ; their conscience excusing , or accusing one another , they have a generall rule , you must do no wrong , you must do that which is right . In the soule there is a treasurie of rules by nature ; ( the Word doth add more rules , the Law and the Gospel ) and that part of the soule that preserves rules is called intellectual , because it preserves rules ; all men by nature have these graven in the soule . And therefore the Heathen were exact in the rules of justice , in the principles which they had by nature , grafted and planted in them . Now because the copie of the Image of God , the Law of God written in nature , was much blurred since the fall , God gave a new copie of his law which was more exact ; therefore the Jewes which had the Word of God , should have had more conscience then the Heathen , because they had a better generall rule . And now we having the Gospell too which is a more Evangelicall rule , we should be more exact in our lives then they . But every man in the world hath a rule . If men sin without the Law , they shall be judged without the law , by the principles of nature : if they sin under the Gospell , they shall be judged by the Word and Gospell . So that conscience , it is a knowledge with a rule , and with the particular actions that I have done , and a knowledge with God. In a word , to clear this further concerning the nature of conscience , know that God hath set up in man a Court , and there is in man all that are in a Court. There is a Register to take notice of what we have done : besides the generall rule ( for that is the ground and foundation of all ) there is conscience which is a Register to set down whatsoever we have done , exactly ; the conscience keeps diaries , it sets down every thing , it is not forgotten ( though we think it is ) when conscience is once awaked . As in Jer. 17. The sins of Judah are written with a pen of Iron , and with the point of a Diamond , upon their souls : all their wit and craft will not rase it out . It may be forgotten a while , by the rage of lusts , or one thing or other ; but there is a Register that writes it downe , conscience is the Register . And then there are Witnesses , The testimony of conscience : conscience doth witness , this I have done , this I have not done . There is an Accuser with the witness , the conscience it accuseth , or excuseth . And then there is the Judge , conscience is the Judge there : it doth judge , this is well done , this is ill done . Then there is an Executioner , and conscience is that too , upon accusation , and judgement there is punishment . The first punishment is within a man alway before he come to hell . The punishment of conscience it is a prejudice of future judgment : there is a flash of hell presently after an ill act , The Heathen could observe , that God hath framed the heart and the brain so , as there is a sympathic between them , that whatsoever is in the understanding that is well and comfortable , the understanding in the braine sends it to the heart , and raiseth some comfort . If the understanding apprehend dolorous things , ill matters , then the heart smites , as Davids heart smote him : the heart smites with grief for the present , and with fear for the time to come . In good things , it brings joy presently : and hope for the time to come , that followes a good excusing conscience . God hath set , and planted in man this Court of conscience , and it is Gods Hall ( as it were ) wherein he keeps his first judgement wherein he keeps his Assizes . And conscience doth all the parts , it registreth , it witnesseth , it accuseth , it judgeth , it executes , it doth all . Now you see in generall , what the nature of conscience is , and why it is planted in us by God. One maine end among the rest , ( besides his love to us to keep us from sin , and then by smiting us to drive us to conversion and repentance , to turn from our sins to God , another maine end ) is to be a prejudice , to make way to Gods eternall judgment : for therein things are judged before : when God layes open the Book of conscience , when it is written there by this Register , we shall have much to do to excuse our selves , or to plead that we need many witnesses , for our conscience will accuse us , we shall be self-accusers , self-condemners , as the Apostle saith . Conscience will take Gods part , and God will take part with conscience . And God hath planted it for this main end , that he might be justified in the damnation of wicked men at the day of judgment . Now I come to the second particular , that conscience gives evidence , or witnesse . This is the evidence , or testimony of our conscience . The witness of conscience it comes in this order . Upon some generall rules , that the conscience hath laid up in the soule , out of nature , and out of the Book of God , the Conscience doth apply those Generalls to particulars . First , in directing , this is such a truth in generall , you ought to carry your self thus and thus , to do this , saith conscience : so it directeth , and is a monitor before it be a witnesse . Well , if the monitions of conscience be regarded and heard , from thence comes conscience to witnesse , that the generall rule that directs in particulars , hath been obeyed , and so after it hath done its duty in directing , it comes to judge , and to witnesse , this I have done , or this I have not done ; so the witnesse of conscience comes in that manner . Now if you would know , what manner of witnesse conscience is , It is a witnesse that there is no exception against : it is a witnesse that will say all the truth , and will say nothing but the truth : It is a witnesse that will not be bribed , it will not be corrupted long . For a time we may silence it , but it will not be so long , nor in all things . Some sins may be slubbered over , but there are some sins that by the generall light in nature are so known to be naught that conscience will accuse : therefore it is a faithfull Judge and Witnesse , especially in great sins , it is an uncorrupt witnesse . It is a true Register , it is alway writing , and setting down ; though we know not what it writes for the present , ( being carried away with vanities and lusts : ) yet we shall know afterward when the book of conscience shall be layd open . It is a witnesse that we cannot impeach , no man can say , I had no body to tell me . Alas , a mans own conscience will tell him well enough at the day of judgement , and say to him when he is in hell , as Reuben said to his Brethren when they were in Egypt in prison , Did not I tell you , hurt not the boy ? meddle not with him : so conscience will say , Did not I witnesse ? did not I give you warning ? Yes , I did , but you regarded it not . It is a faithful witnesse , there is no exception against it . And then it is , an inward witnesse , it is a domestcik witnesse , a Chaplain in ordinarie , a domesticall divine , it is alway telling us , and alway ready to put good things into us . It is an eye-witnesse , and an eare-witnesse ; for it is as deep in man as any sin can be . If it be but in thought , conscience tells me what I think ; and conscience tells me what I desire , as well as what I speak , and what I do . It is an inward , and an eye-witnesse of every thing . As God sees all , and knowes all , who is all eye , so conscience is all eye , it sees every thing , it heares every thing : it is privie to our thoughts . As we cannot escape Gods eye , so we cannot escape the eye of conscience , Whether shall I flee from thy presence ? saith David , If I go to heaven , thou art there : if I go down into hell , thou art there So a man may say of conscience , Whither shall I flee from conscience ? If a man could flee from himself it were somewhat : conscience is such a thing as that a man cannot flee from it , nor he cannot bid it , Be gone : it is as inward as his soul. Nay , the soule will leave the body , but conscience will not leave the soule . What it writes , it writes for eternity except it be wiped out by repentance . As Saint Chrysostome saith , Whatsoever is written there may be wiped out by daily repentance . You see then , it is a witnesse , and how and what manner of witnesse conscience is . Therefore we should not sin , in hope of concealment : what if thou conceal it from all others , canst thou conceal thy own conscience ? As one saith well , What good is it for thee that none knowes what is done , when thou knowest it thy felf ? what profit is it for him that hath a conscience that will accuse him , that he hath no man to accuse him but himself ? he is a thousand witnesses to himself . Conscience is not a private witnesse , it is a thousand witnesses : therefore never sin in hope to have it concealed . It were better that all men should know it , then that thy self shouldest know it : all will be one day written in thy forehead , conscience will be a blab : if it cannot speak the truth now , though it be bribed in this life , it will have power & efficacy in the life to come . Never sin therefore in hope of concealment , conscience is a witnesse , we have the witnesse in us : and as Esay saith , Our sins witnesse against us . It is in vain to look for secrecy , conscience will discover all . Again , considering that conscience doth witnesse and will witnesse , let us labour that it may witnesse well , let us labour to furnish it with a good testimonie . Let us carrie our selves so in all our demeanour to God and men , that conscience may give a good testimony , a good witness , it will witness either for us , or against us . Therefore first of all , labour to have good rules to guide it . And then , labour to obey those rules : knowledge and obedience are necessary , that conscience may give a good witnesse . Now a good witnesse of conscience is two-fold . A true and honest witnesse , and then a peaceable witnesse followes on it : that it may witnesse truth , and then that it may witnesse peace for us . That conscience may witnesse truly , and excuse us , conscience must be rightly instructed : for naturally conscience can tell us many things . The Heathen men , Philosophers ( we may read it to our shame ) they made conscience of things , which Christians that are instructed by a further rule then conscience , ( that have the Book of God to rectifie the inward Book of conscience ) yet they make no conscience of . How many cases did they make scruple of ? to discover faults to the buyer in their selling , and to deal truly , and honestly , ( for the second table especially ; ) it should make Christians ashamed . But besides that rule , we have the rule of the Scriptures : because men are ready to trample upon , and to rase out the writing of conscience , but the Book of God they cannot : therefore that is added to help conscience . And God adds his Spirit to his Word to convince conscience , and to make the witnesse of the Word more effectuall ; for although the Word say thus and thus , yet till the Spirit convince the soul , and set it down that it is thus ; till it convince it with a heavenly light , conscience will not be fully convict . That conscience therefore may be able to witnesse well , Let us regard the notions of nature , preserve them : if we do not , God will give us up to grosse sins . Let us labour to have right principles , and grounds , to cherish principles of nature common with the Heathens : and to lay up principles out of the Word of God , to preserve the admonitions , and directions , and rules of the Word . And especially the sweet motions of Gods blessed Spirit . For conscience alway supposeth a rule , the rule of nature , the rule of the Word , and the suggestions of the blessed Spirit with the Word . Therefore ( to note by the way ) an Ignorant man can never have a good conscience , especially a man that affects Ignorance ; because he hath no rule : he labours to have none . It is not meerly ignorance , but likewise obstinacy with ignorance . He will not know what he should , lest conscience force him to doe what he knowes . What a sottish thing is this ? It will be the heaviest sin that can be laid ro our charge at the day of judgment , not that we were Ignorant , but that we refused to know , we refused to have our conscience rectified , and instructed . And those that avoid knowledg , because they will not do what they know : they shall know one day that their wilful Ignorance will be laid to their charge as a heavy sin . Labour to have right principles and grounds . What is the reason that commonly men have such bad consciences ? They have false principles , they conclude , may I not do what I list ? may I not make of my own what I will ? and every man for himself , and God for us all : diabolicall principles . And so commonly if a man examine men that live in wickednesse , they have false principles , God sees not , God regards not : and it is time enough to repent . The cause that men live wickedly is false principles : therefore they have so vile consciences as they have , their hearts deceive them , and they deceive their hearts . They have false principles put into them by others , they are deceived , and they deceive their hearts , they force false principles upon themselves . Many study for false grounds to live by for their advantage . There are many that are Atheisticall , that live even under the Gospell , and what rule have they ? the example of them by whom they hope to rife : they study their manners , they square their lives by them , that is all the rule they have . And again , the multitude : they do as the most do , and custom , and other false rules . These rules will not comfort us , to say , I did it by such an example , I did as others among whom I live did : or I did it because it was the custom of the times : these things being alledged will comfort nothing . For who gave you these rules ? doth God say any where in his Word , you shall be judged by the example of others ? you shall be judged by the custom of the times you live in ? No , you shall be judged by my Word : The Word that Moses spake , and the Word that I speak shall judge you at the last day . They that have not the Word , shall be judged by the Word written in their hearts : Those that have sinned without the Law , shall be judged by that , without the Law of Moses . God hath acquainted us with other rules . We must take heed of this therefore , thatwe get good rules : take heed that they be not false rules : for the want of these directions , men come to have ill consciences . Where there is no good rule , there is a blind conscience . where there is no application of the rule , there is a prophane conscience . And where there is a false rule , there is an erroneous , a scrupulous , a wicked conscience . A Papist , because he hath a false rule , he cannot have a good conscience . The abomination of Popery is , that they sin against conscience , and conscience indeed is even with them , for it overthrowes the most of their principles : They sin against conscience many wayes , ( I mean not against their own conscience , but ) they sin against the conscience of others . For what do they ? That they may rule in the consciences of men ( for that is the end of their great Prelate the Tyrant of souls ) they have false rules , that the Pope cannot erre : their rule is the authority , and judgement of him that cannot erre : and he ( for the most part ) is an unlearned man in Divinity that never read over the Scriptures in all his life ; and he must judge all controversies . Where this is granted , that the Pope cannot erre , he fits in the conscience to do what he list . And he makes divine Lawes , and cursed is he , saith the Councel of Trent , that doth not equalize those traditions with the VVord of God. From this false rule comes all , even rebellion it self : If he give dispensation from the oath of Allegiance , because he cannot erre ; therefore they ought to obey him , and rebell against their Governours . All rebellion is from that rebellious rebellion that comes from false principles . These men talk of conscience , and they come not to Church for conscience sake ; what conscience can they have , when they have false rules ? To equivocate and lie , sins against nature . And other rules that give liberty against the Word : that children may disobey their Parents , and get into a Cloyster , &c. The most of Popery ( though there were no VVord of God ) it is against nature , against conscience , which God hath planted in man as his deputy , his tenant . And as they sin against conscience . so ( as I said ) conscience is even with them . For let a man trust to his conscience , and he can never be a sound Papist : except he leave that , and go upon base false grounds , because other great men do it , and because his predecessours have done it , &c. I appeal to their own consciences , if any man at the day of death think to be saved by his merits , doth not Bellarmine ( after long dispute of salvation by merits ) disclaime it ? doth he not put away merits , for the uncertainty of his own righteousnesse ? So their own consciences do wring away the testimony of trusting to merits . Again , that Original sin is no great sin , it is but the cause of sin , and it is lesse then any venial sin : Oh , but when conscience is awaked to know what a corrupt estate it is , it will draw from them that which it drew from Saint Paul , Oh wretched man that I am , who shall deliver me from this body of death ? Conscience when it is awaked will tell them that it is another manner of sin , and that it is the fountain of all sin . And so for Justification by works , conscience it self ( if there were no Book of God ) would say it is a false point . And then they plead for Ignorance ; they have blind consciences : their Clergy being a subtile generation , that have abused the world a long time : because they would sit in the conscience where God should sit : they sit in the Temple of God , and would be respected above that which is due to them ; they would be accounted as petty gods in the world ; therefore they keep the people from the knowledge of the true rule , and make what they speak equal with Gods word . Now if the people did discern this they would not be Papists long ; for no man would willingly be cozened . Let us labour therefore for a true rule . And when we have gotten rules , apply them : for what are rules without application ? Rules are instrumental things ; and instruments without use are nothing . If a Carpenter have a rule , and hang it up by him , and work by conceit , what is it good for ? So to get a company of rules by the word of God , ( to refine natural knowledge as much as we can ) and then to make no use of it in our lives , it is to no purpose ; therefore when we have rules , let us apply them . In this those that have the true rule , and apply it not , are better then they that refuse to have the rule , because ( as hath been said ) an Ignorant man that hath not the rule , he cannot be good . But a man that hath the rule , and yet squares not his life by it , yet he can bring the rule to his life ; there is a near converse between the heart and the brain , such a man , he hath the rule in his memory , he hath it in his understanding : and therefore there is a thousand times more hope of him that cares to know , that cares to hear the word of God , and cares for the meanes , then of sottish persons that care not to hear , because they would not do that they know , and because they would not have their sleepy , dull , and drowsie conscience awaked : there is no hope of such a one . It should be our care to have right rules , and in the application of them to make much of conscience , that it may apply aright in directing , and then in comfort . If we obey it in directing , it will witnesse , and excuse ; and upon witnesse and excuse , there will come a sweet Paradise to the soul , of joy and peace unspeakable , and glorious . The last thing I observe from these words is this , that The testimonie and witnesse of conscience is a ground of comfort , and joy . The reason of the joyning these two , the witnesse of a good conscience , and joy ; it is that which I said before in the description of conscience : for conscience first admonisheth , and then witnesseth , and then it excuseth , or accuseth , and then it judgeth , and executeth . Now the inward execution of conscience is joy , if it be good : for God hath so planted it in the heart and soul , that where conscience doth accuse , or excuse , there is alway execution ; there is alway joy , or fear ; the affections of joy or fear alway follow . If a mans conscience excuse him , that he hath done well , then conscience comes to be enlarged , to be a Paradise to the soul , to be a Jubile , a refreshing , to speak peace and comfort to a man. For rewards are not kept altogether for the life to come ; hell is begun in an ill conscience , and heaven is begun in a good conscience ; an ill conscience is a hell upon earth , a good conscience is a heaven upon earth ; therefore the testimony of a good conscience breeds glorying , and rejoycing . Again , conscience when it witnesseth , it comforts , because when it witnesseth , it witnesseth with God , and where God is , there is his Spirit , and where the holy Spirit is , there is joy : for even as heat followes the fire , so joy and glorying accompany the Spirit of God , The Spirit of glory . Now when conscience witnesseth aright , it witnesseth with God ; and God is alway cloathed with joy , he brings joy and glory into the heart . Conscience witnesseth with God that I am his . And it witnesseth with my self that I have led my life thus , Our rejoycing is the witnesse of [ our ] conscience . It is not the witnesse of another mans conscience , but my own : other men may witnesse , and say I am thus and thus , but all is to no purpose , if my own conscience tell me I am another man then they take me to be : But when a man 's own conscience witnesseth for him , there followes rejoycing . A man cannot rejoyce with the testimony of another mans conscience , because another man saith , I am a good man , &c. unlesse there be the testimony of my own conscience . Now it is a sweet benefit , an excusing conscience , when it witnesseth well : Let us see it in all the passages of life , that a good conscience in excusing breeds glorying and joy . It doth breed joy in Life , in Death , at the day of judgement . In life , in all the passages of life ; in all estates , both good , and ill . In good , the testimonie of conscience breeds joy , for it enjoyes the pleasures of this life , and the comforts of it with the favour of God ; conscience tells the man that he hath gotten the things well that he enjoyes , that he hath gotten the place , and advancement that he hath well : that he enjoyes the comforts of this life with a good conscience , and all things are pure to the pure . If he have gotten them ill , conscience upbraids him alway , and therefore he cannot joy in the good estate he hath . If a man had all the contentments in the world , if he had not the testimonie of a good conscience , what were all ? What contentment had Adam in Paradise , after once by sin he had fallen from the peace of conscience ? none at all . A little that the righteous hath , is better then great riches of the ungodly ; because they have not peace of conscience . And so for ill estate , when conscience witnesseth well , it breeds rejoycing . In false imputations , and slanders , and disgraces , as here , it was insinuated into the Corinthians by false teachers , and those that followed them , that St. Paul was so and so : saith St. Paul , You may say what you will of me , My rejoycing is this , the testimony of my conscience , that I am not the man which they make me to be in your hearts by their false reports . The witnesse of conscience is a good and sufficient ground of rejoycing in this case . Therefore holy men have retired to their conscience in all times , as Saint Paul you see doth here . So Job , his conscience bare him out in all the false imputations of his comfortlesse friends that were miserable comforters , they laboured to take away his sincerity from him , the chief cause of his joy , Yeu shall not take away my sincerity , saith he : you would make me an hypocrite , and thus and thus , but my conscience tells me I am otherwise , therefore you shall not take away my innocency from me . And in Job 31. 35. Behold , it is my desire , that the Almighty would answer me , and that my adversaries would write a Book against me , I would take it upon my shoulder , I would take it as a crown unto me . Here was the force of a good conscience in Jobs troubles , that if his adversaries should write a book against him , yet he would bind it as a crown about him : And so David , in all imputations this was his joy , when they laid things to his charge that he had never done : he takes this for his joy , the comfort of his conscience . So St. Paul , he retires to his conscience , and being raised up with the worthinesse of a good conscience , he despiseth all imputations whatsoever ; he sets Conscience up as a flag of defiance , to all false slanders and imputations that were laid against him , as we see in the storie of the Acts , and in this place and others : saith he in one place , I passe not for mans sentence , I passe not for mans day ; man hath his day , man will have his Judgment-seat , and will get upon the Bench , and judge me that I am such and such , I care not for mans day , there is another Judgement-seat that I looke unto , and to the testimony of my Conscience , My rejoycing is the witnesse of my Conscience . Holie men have cause to retire to their own Consciences , when they would rejoyce against false imputations : so holy Saint Austin , what saith he to a Donatist that wronged him in his reputation ? Think of Austin what you please , as long as my Conscience accuseth me not with God , I will give you leave to think what you will. If so be that a mans Conscience cleares him , he cares not a whit for reports : because a good man looks more to Conscience then to fame ; therefore if Conscience tell him truth , though fame lie he cares not much : for he squares not his life by report , but by Conscience . Indeed he lookes to a good name , but that is in the last place . For a good man lookes first to God , who is above conscience ; and then he lookes to Conscience which is under God : and then in the third place he lookes to report amongst men . And if God and his Conscience excuse him , though men accuse him , and lay imputations upon him , this or that , he passeth little for mans judgment : so the witness of conscience , it comforts in all imputations whatsoever . Again , it comforts in sicknesse , Ezechias was sick , what doth he retire unto ? Remember , Lord , how I have walked uprightly before thee ; he goes to his Conscience . In sicknesse when a man can eate nothing a good Conscience is a continuall feast . In sorrow it is a Musician . A good Conscience doth not onely Counsell , and advise , but it is a Musician to delight . It is a Physitian to heal . It is the best Cordiall , the best Physick : all other are Physitians of no value , Comforts of no value . If a mans Conscience be wounded , if it be not quieted by faith in the blood of Christ : if he have not the Spirit to witnesse the forgivenesse of his sins , and to sanctifie and inable him to lead a good life , all is to no purpose , if there be an evill Conscience : the unsound body while it is sick , it is in a kind of hell already . Again , take a man in any crosse whatsoever , a good conscience doth bear out the Crosse , it bears a man up alway : because a good Conscience , being a witnesse with God , it raiseth a man obove all earthly things whatsoever : there is no Earthly discouragement that can dismay a good Conscience , because there is a kind of Divinitie in Conscience put in by God , and it witnesseth together with God ; so that in all crosses it comforts . So likewise in losses , in want , in want of friends , in want of comforts , in want of liberty : what doth the witnesse of a good Conscience in all these ? In want of friends , it is a friend indeed : it is an inward friend , a near friend to us . Put the case that a man have never a friend in the world , yet he hath God and his own conscience : where there is a good conscience , there is God and his holy Spirit alway . In want of liberty , in want of outward comforts , he hath the comfort of a good conscience . A man on his death-bed , he sees he wants all outward comforts , but he hath a good conscience . And so in want of libertie , when a man is restrained , his heart is at liberty . A wicked man that hath a bad conscience , is imprisoned in his own Heart , though he have never such libertie , though he be a Monarch , a bad Conscience imprisons him at home , he is in fetters , his thoughts make him afraid of Thunder , afraid of every thing , afraid of himself : and though there be no body else to awe him , yet his conscience awes him . Where there is a conscience under the guilt of sin unrepented , there is the greatest liberty in the world , there is restraint ; for Conscience is the worst prison . Where there is a good conscience , there is an inward inlargement . A good man in the greatest restraint hath liberty . Paul and Silas , Act. 16. in the dungeon , in the hell of the dungeon , in the worst place of the dungeon , in the stocks , and at the worst time of the day ( of the naturall day I mean ) at midnight , and in the worst usage , when they were misused , and whipped with all , they had all the discouragements that could be ; and yet they sang at midnight these blessed men Paul , and Silas , because their hearts were enlarged , there was a Paradise in the very Dungeon . As where the King is , there is his Court , so it is where God is . God in the prison , in the noysom dungeon by his Spirit so enlarged their hearts that they sang at midnight . Where as if conscience be ill , if it were in Paradise , Conscience would fear , as we see in Adam . Saint Paul in prison was better then Adam in Paradise , when he had offended God. Adam had outward comforts enough ; but when he had sinned , his conscience made him afraid , of him from whom he should have all comfort , it made him afraid of God and hide himself among the leaves ; alas , a poore shift . We see then , conscience doth witnesse , and the witness of it when it is good , doth cause the soul to glory and rejoyce , not onely in positive ills , in slanders , and crosses , but in losses , in want of friends , in want of comforts , in want of liberty . And so for the time to come , in evills threatned a good conscience is bold , It feares no ill tidings , Psalme 112. My heart is fixed , my heart is fixed saith David ; wicked men are like the trees of the forrest , Isay 7. Wicked Ahaz , his heart did tremble , and shake , as the leaves with the wind . The noise of fear is alway in their eares ; an ill Conscience when it is mingled with ill newes , when there are two feares together , it must needs be a great fear . And a good conscience when it hath laid up grounds of joy in life in the worst estate , and condition of life , then it makes use of joy in death : for when all comforts are taken from a man , when his friends cannot comfort him , and all earthly things leave him , then that conscience that hath gone along with him , that hath been a Monitor , and a witnesse all his life-time , now it comes to speak good things to him , now it comforts him , now conscience is some body ; at the houre of death , when nothing else will be regarded , when nothing will comfort , then conscience doth , The righteous hath hope in his death , as the Wise man saith . Death is called the King of feares ; because it makes all afraid . It is the terrible of terribles , saith he Philosopher ; but here is a King above the King of feares ; a good conscience is above the King of feares , death . A good conscience is fo farre from being discouraged by this King of feares , that it is joyfull even in death : because it knowes that then it is near to the place where conscience shall be fully enlarged , where there shall be no annoyance , nor no grievance whatsoever . Death is the end of misery ; and the beginning of happinesse , therefore a good conscience is joyful in death . And after death , at the day of judgment , there the witnesse of conscience is a wondrous cause of joy : for there a man that hath a good conscience , he looks upon the Judge his Brother : he looks on him with whom he hath made his peace in his life-time before , and now he receives that which he had the beginnings of before , then he lifts up his head with joy and comfort . So you see how the witnesse of conscience causeth glory , and joy in all estates whatsoever , in life , in death , after death : it speaks for a man there , it never leaves him till it have brought him to heaven it self , where all things else leave a man. Therefore how much should we prize , and value the testimony and witnesse of a good conscience ? And what madnesse is it for a man to humour men , and displease conscience his best friend ? Of all persons and all things in the world , we should reverence our own conscience most of all . Wretched men despise the inward witnesse of this inward friend , this inward divine , this inward Physician , this inward Comforter , this inward Counsellour . It is no better then madnesse that men should regard that every thing else be good , and clean , and yet notwithstanding in the middest of all to have foul consciences . But to answer an objection , and to unloose some knots . It may be said , that when the Hearts of people are good , yet there a good conscience concludes not alway for comfort . VVhere there is faith in Christ , and an honest life , conscience should conclude comfort ; here is the Rule , this I have obeyed , therefore I should have comfort . Now this we see crossed oft-times , that Christians that live exact lives are often troubled in conscience : how can trouble of conscience stand with joy upon the witnesse of conscience ? I answer , the witnesse of Conscience , when it is a good conscience , it doth not alway breed joy . It is because our estate is imperfect here , and Conscience doth not alway witnesse out of the goodnesse of it , sometimee conscience is misled , and so sometimes good Christians take the errour of conscience for the witnesse of Conscience . These things should be distinguished . Conscience sometime in the best erres , as well as gives a true witnesse . If we take the errour of conscience for the witnesse of conscience , there will come trouble of conscience , and that deservedly , through our own folly . Now conscience doth erre in good men , sometimes when they regard Rules which they should not , or when they mistake the matter and doe not argue aright . As for instance , when they gather thus , I have not grace in such a measure , and therefore I have none , I am not the Child of God. What a rule is this ? This is the errour of conscience : and therefore it must needs breed perplexitie of conscience . A good conscience when it is right cannot witnesse thus , because the Word doth not say thus . Is a nullitie , and an imperfection all one ? No , there is much difference in the whole kind . A nullitie is nothing ; an imperfection , though it be but a little degree , yet it is something . This is the errour of conscience , and from thence comes trouble of conscience which makes men reason ill many waies . As for instance , I have not so much grace as such a one hath , and therefore I have no grace . Now that is a false reasoning : for every one hath his due measure . If thou be not so great a rich man as the richest in the Towne , yet thou mayest be rich in thy kind . Again , when conscience looks to the humour : you are to live by faith , and not by the humour of Melancholy . When the Instrument of reason that should judge is distempered by melancholy , it reasons from thence falsly . Because melancholy perswades me that I am so , therefore conscience being led by the humour of the body , saith I am so . Who bid thee live by humour ? thou must live by rule . Melancholy may tell thee sometime when it is in strength , that thou art made of glasse , as it hath done some : it will deceive thee in bodily things , wherein sense can confute melancholy , much more will it if we yield to it in matters of the soule , it will perswade us that we are not the Children of God , that we have not Grace and goodnesse when we have . Again , hence it is that conscience doth not conclude comfort in Gods Children , because it looks to the ill , and not to the good that is in them : for there are those two things in Gods Children , there is good , and ill , now in the time of temptation they look to the ill , and think they have no good , because they will not see any thing but ill . They fix their eyes on the remainders of their rebellious lusts ( which are not fully subdued in them , ) and they look wholly on them . Whereas they should have two eyes , one to look on that which is good , that God may have glorie , and they comfort . Now they fixing their eyes altogether on that which is naught , and because they doe not , or will not see that which is good , therefore they have no comfort , because they suffer conscience to be ill led , that it doth not its duty . And conscience in good men , it looks sometimes to that that it should not in others , in regard of others . It looks to the flourishing of wicked men , and therefore it concludes , Certainly I have washed my hands in vain , since such men thrive and prosper in the world , Psalme 37. and Psalme 73. VVho bade thee look to this , and to be uncomfortable from thence , that thy estate is not good , because it is not such an estate ? So foolish , and as a beast was I before thee , saith David , because I regarded such things . No marvell if men be uncomfortable that are led away by scandals . Look to faith , goe to the Word , to the Sanctuarie ; I went to the Sanctuary , saith he , and there I saw the end of these men . So conscience must be suffered to have its work , to be led by a true rule . Again , conscience sometimes concludes not comfort , when there is ground of comfort , from the remainders of corruptions , and infirmities ; whereas we should be driven by our infirmities to Christ. And conscisence sometimes in good men doth not exercise its work in good men , it is drawn away with vain delights , even in the best men . And conscience of its owne unworthinesse and of the greatnesse of the things it lookes for being joyned together , it makes a man that he joyes not when he hath cause . As for instance , when the soule sees that God in Christ hath pardoned all my sins , and hath vouchsafed his Spirit to me , and will give me heaven in the world to come , to such a wretch as I am : here being a conflict between the conscience and sense of its own unworthinesse , and the greatnesse of 〈◊〉 good promised , the heart begins to stagger , and to doubt for want of sound faith . Indeed , if we look on our own unworthinesse , and the greatnesse of the good things promised we may wonder : but alas , God is infinite in goodnesse , he transcends our unworthinesse : and in the Gospell the glorie of Gods mercy it triumphs over our unworthinesse , and over our sins : whatsoever our sin and unworthinesse is , his goodnesse in the Gospel triumphs over all . In Innocency God should have advanced an innocent man ; but the Gospel is more glorious ; for he comes to sinners , to condemned persons by nature , and yet God triumphs over their sins , and unworthinesse ; he regards not what we deserve , but what may stand with the glory of his mercy ; therefore we should banish those thoughts , and enjoy our own priviledge , the promises of heaven and happinesse and all comforts whatsoever ; so much for the answer of that objection . Now if we would joy in the witnesse of a good conscience , we must especially in the time of temptation live by faith , and not by feeling , not by what we feele for the present ; but as we see Christ in his greatest horrour , My God , my God , why hast thou forsaken me ? he goes to my God still . We must live by faith and not by sense . And then if we would rejoyce in extremities , remember that God works by contraries . God will bring us to heaven , but it must be by hell . God will bring us to comfort , but it must be by sense of our own unworthinesse . He will forgive our sins , but it must be by sight and sense of our sins : he will bring us to life , but it must be by death ; he will bring us to glorie , but it must be by shame , God works by contraries ; therefore in contraries believe contraries . When we are in a state that hath no comfort , yet we may joy in it if we believe in Christ , he works by contraries . As in the Creation he made all out of nothing , order out of confusion : So in the work of the new creation , in the new creature , he doth so likewise , therefore be not dismayed . Remember this rule likewise , that in the covenant of Grace God requires truth , and not measure , ( thou art not under the law , but under the covenant of Grace . ) A little fire is true fire as well as the whole element of fire . A drop of water is water as well as the whole Ocean ; so if it be true faith , true grief for sins , true hatred of them , true desire of the favour of God , and to grow better : truth is respected in the covenant of Grace , and not any set measure . What saith the Covenant of Grace ? He that believes , and repents shall be saved , not he that hath a strong faith , or he that hath perfect repentance . So Saint Paul saith ( as we shall see after ) This is our rejoycing , that in simplicity , and sincerity we have had our conversation among you ; he doth not say , that our conversation hath been perfect . So if we would have joy in the testimony of conscience , we must not abridge our selves of joy , because we have not a perfect measure of Grace : but rejoyce that God hath wrought any measure of Grace in such unclean and polluted hearts as ours are : for he least measure of Grace is a pledge of perfection in the world to come . This is our rejoycing , the testimony of our conscience , &c. Hence we may gather clearly , that A man may know his own estate in Grace . I gather it from the place thus , Our rejoycing is this , the testimony of our conscience , that in simplicity , &c. Where there is joy , and the ground of joy , there is a knowledge of the estate ; but a Christian hath glorying , and a ground of glorying in himself , and he knowes it , he hath that in him that witnesseth that estate , he hath the witnesse of conscience , therefore he may know and be assured of it . If this testimony were not a true testimony it were something : but all men naturally have a conscience : and a Christian hath a sanctified conscience , and where that is there is a true testimony , and true joy from that testimony ; therefore he may be assured of his salvation , and have true joy and comfort , a Heaven upon Earth before he come to Heaven it self . If conscience testifie of it self , and from witnessing give cause of joy , much more the Spirit of God comming into the conscience , The Spirit beares witnesse with our spirits . If our spirit , and conscience bear witnesse to us of our conversation in simplicity , and sincerity , and from thence of our estate in grace , much more by the witnesse of two : By the witnesse of two , or three every thing shall be confirmed ; but our spirits , and conscience , and the Spirit of God ( which every Child of God hath ) witnesseth that we are the Children of God , Rom. 8. The Spirit witnesseth with our spirits that we are the sons of God. Therefore a Christian may know his estate in Grace . The spirit of a man knowes himself , and the Spirit of God knowes him likewise , and it knowes what is in the heart of God : and when these two meet , the Spirit of God that knowes the secrets of God , and that knowes our secrets , and our spirit that knowes our heart likewise , what should hinder but that we may know our own estate ? It is the nature of conscience ( as I told you ) to reflect upon it self and upon the person in whom it is , to know what is known by it , and to judge , and condemne , and execute it self , by inward fear , and terrour , in ill , and in good , by comfort and joy in a mans self . It is the property that the soul hath above all creatures to return and recoyle upon it self . If this be naturall to man much more to the spirit of a man : For if a man know what is in himself naturally , his own wit , and understanding , which is alway with him , bred up with him , much more he knowes by his spirit the things that are adventitious , that come from without him , that is the work of Grace . If a man by a reflect knowledge , know what naturally is in him , in what part he hath it , and how he exerciseth it ; if he know and remember what he hath done , and the manner of it , whether well or ill , then he may know the work of the Spirit that comes from without him , that works a change in him . We say of light , that it discovers it self and all other things : so the soule it is lightsome , and therefore knowes it self and knowes other things . The Spirit of God is much more lightsome : where it is it discovers it self , and lighteneth the soule , it discovereth the party in whom it is . As the Apostle saith , 1 , Cor. 2. 12. We have the Spirit , whereby we know the things that we receive of God. It not onely worketh in us , but it teacheth us what it hath wrought . Therefore a Christian knowes that he is in the state of grace , he knowes his virtues , and his disposition ; except it be in the time of temptation , and upon those grounds named before . Therefore we should labour to know our estate , to examine our selves whether we be in the faith or no , except we be reprobates , and cast awayes , as the Apostle speakes . A Christan should aime at this , to understand his own estate in grace upon good grounds . But it may be objected : how can we know our estate in Grace , our virtues are so imperfect , our abilities are so weak and feeble ? I answer , the ground of judging aright of our estate , it is not worthiness or perfection , but sincerity . We must not look for perfection : For that makes the Papists to teach that there may be doubting , because they look to false grounds : but we must look to the ground in the covenant of grace , to grace it self , and not to the measure . Where there is truth and sincerity , there is the condition of the covenant of grace , and there is a ground for a man to build his estate in grace on . The perfect righteousnesse of Christ is that , that gives us title to heaven : but to know that we have right in that title , is the simplicity , and sincerity in our walking , in our conversation , as the Apostle saith here , This is our reoycing , &c. Therefore Christians , when they are set upon by temptations of their own misdoubting hearts , and by Satan they must not go to the great measure of grace that is in others , that they have not so much as others , and therefore they have none ; nor to the great measure of grace that they want themselves , but to the truth of their grace , the truth of their desires and endeavours , the truth of their affections . Hereby we know that we are translated from death to life , because we love the brethren . This should stir us up to have a good conscience , that we may rejoyce . Why should we labour that we may rejoyce ? Why ? what is our life without joy ? and what is joy without a good conscience ? What is our life with out joy ? without joy we can do nothing , we are like an instrument out of tune ; an instrument out of tune it yiels but harsh musick . Without joy we are as a member out of joynt : we can do nothing well without joy , and a good conscience , which is the ground of joy . A man without joy is a palsie-member that moves it self unfitly , and uncomely , he goes not about things as he should , . A good conscience breeds joy and comfort , it inables a man to do all things comely in the sight of God , and comfortably to himself , it makes him go chearfully through his businesse . A good Conscience is a continuall feast : without joy we cannot suffer afflictions ; we cannot die well without it . Simeon died comfortably , because he died in peace , when he had imbraced Christ in his heart , and in his armes . Without joy and the ground of joy we can neither do nor suffer any thing . Therefore in Psalme . 51. David when he had lost the peace and comfort of a good conscience , he prayes for the free Spirit of God. Alas , till God had enlarged his heart with the sense of a good conscience in the pardon of his sins , and given him the power of his Spirit to lead a better life for the time to come , his spirit was not free before : he could not praise God with a large spirit ; he wanted freedom of spirit , his conscience was bound , his lips were sealed up , Open my lips , and my mouth shall shew forth thy praise . His heart was bound , and therefore he prayes to have it inlarged . Restore to me thy joy and salvation , intimating that we cannot have a free spirit without joy , and we cannot have joy without a good conscience sprinkled with the blood of Christ , in the pardon of our sins . If it be so , that we cannot do any thing , nor suffer any thing as we should , that we cannot praise God , that we cannot live nor die without joy , and the ground of it the testimony of a good conscience : let us labour then that conscience may witnesse well unto us . Especially considering that an ill conscience , it is the worst thing in the world ; there is no friend so good as a good conscience , there is no foe so ill as a bad conscience ; it makes us either Kings or slaves . A man that hath a good conscience that witnesseth well for him , it raiseth his heart in a Princely manner above all things in the world : a man that hath a bad conscience , though he be a Monarch it makes him a slave : a bad conscience imbitters all things in the world to him , though they be never so comfortable in themselves . What is so comfortable as the presence of God ? What is so comfortable as the light ? yet a bad conscience that will not be ruled , it hates the light , and hates the presence of God , as we see Adam , when he had sinned he fled from God. A bad conscience cannot joy in the middest of joy , it is like a goutie foot , or a goutie toe covered with a velvet shoe : alas , what doth it ease it ? what doth glorious apparel ease the diseased body ? nothing at all , the ill is within , there the arrow sticks . And so in the comforts of the Word , if the conscience be bad , we that are the messengers of comfort we may apply comfort to you : but if there be one within that saith thus , it is true : but I regarded not the Word before , I regarded not the checks of conscience , conscience will speak more terrour then we can speak peace . And after long and wilful rebellion conscience will admit of no comfort for the most part . Regard it therefore in time : labour in time that it may witnesse well . An ill conscience when it should be most comforted then it is most terrible ; at the hour of death we should have most comfort , ( if we had any wisdom ) when earthly comforts shall be taken from us , and at the day of judgment : then an ill conscience , look where it will it hath matter of terrour . If it look up , there is the Judge armed with vengeance ; if it look beneath , there is hell ready to swallow it ; if it look on the one side , there is the divell accusing , and helping conscience ; if it look round about , there is heaven , and earth , and all on a fire , and within there is a hell : where shall the sinner , and ungodly appear ? If the righteous scarcely be saved , where shall the sinner and ungodly appear , at that time ? O let us labour to have a good conscience , and to exercise the reflect power of conscience in this world , that is , let us examine our selves , admonish our selves , judge our selves , condemn our selves , do all in our selves . Let us keep court at home first , let us keep the assizes there , and then we shall have comfort at the great assizes . Therefore God out of his love hath put conscience into the soule , that we might keep a court at home . Let conscience therefore do its worst now , let it accuse , let it judge : and when it hath judged , let it smite us , and do execution upon us , that having judged our selves we may not be condemned with the world . If we suffer not conscience to have its full work now , it will have it one day : a sleepy conscience will not alway sleep ; if we do not suffer conscience to awake here , it will awaken in hell where there is no remedy . Therefore give conscience leave to speak what it will ; perhaps it will tell thee a tale in thine ear , which thou wouldest be loath to hear : it will pursue thee with terrours like a blood-hound , and will not suffer thee to rest : therefore as a bankrupt thou art loath to look in thy books , because there is nothing but matter of terrour . This is but a folly , for at the last conscience will do its duty ; it will awaken either here , or in hell . Therefore we are to hope the best of them that have their consciences opened here , there is hope that they will make their peace with God : that they will agree with their adversary while they are in the way . If thou suffer conscience to be sleepy and drowsie till it be awaked in hell , wo unto thee : for then thy estate is determined of , it will be a barren repentance . Now thy repentance may be fruitful , it may force theeto make thy peace with God : dost thou think it will alway be thus with thee ? Thou besottest thy conscience with sensualitie , and sayest , Go thy way , and come another time , as he said to St. Paul : I will tell thee , this peace will prove a tempest in the end . Conscience of all things in the world deserves the greatest reverence ; more then any Monarch in the world : for it is above all men , it is next unto God : and yet what do many men ? regard the honour 〈◊〉 their friends more then conscience , that inward friend that shall accompany them to heaven , that will go with them to death , and to judgement , and make them lift up their heads with joy when other friends cannot help them , but must needs leave them in death . Now for a man to follow the humours of men , to follow the multitude , and to stain conscience , what a foolish wretch is he ? though such men think themselves never so wise , it is the greatest folly in the world to stain conscience to please any man , because conscience is above all men . Again , those that follow their own humours , their own dispositions , and are carried away with their own lusts , it is a folly and madnesse : for the time will come , that that which their covetous base lust hath carried them to , that shall be taken away , as honours , riches , pleasures , which is the fuel of that lust , which makes them now neglect conscience , all shall be taken away in sicknesse , or in the time of despair when conscience shall be awaked . Now what folly is it to please thy own lust which thou should'st mortifie , and subdue , and to displease conscience thy best friend ? and then when thy lust is fully satisfied , all that hath been fuel to it , that hath fed it , shall be taken away at the hour of death , or some special judgement , and conscience shall be awaked , and shall torment thee , for giving liberty to thy base lusts , and to thy self . And those eyes of thy soul that thy offence delighted to shut up , there shall some punishment come either in this life , or in that to come that shall open those eyes . As Adams eyes were opened after his sin ; why ? were they not open before ? he had such a strong desire to the apple , he did not regard them ; but his punishment afterward opened those eyes , which his inordinate desire shut . So it shall be with every sinner : therefore regard no man in the world more then thy conscience . Regard nothing , no pleasure , no profit , more then conscience , reverence it more then any thing in the world . Happie is that man that carries with him a good conscience that can witnesse that he hath said , nor done nothing that may vex , or grieve conscience : if it be otherwise , whatsoever a man gains , he loseth in conscience , and there is no comparison between those two . One crack , one flaw in conscience will prove more disadvantagious , then the rest will be profitable . Thou must cast up the rest again , they are sweet bits downward , but they shall be gravel in the belly . We think , when we have gained any thing , when we have done any thing , we shall hear no more of it , as David said to Joab , when he set him to make away Uriah , Let not this trouble thee : So let not this ill gain , let not this ill speech , or this ill carriage trouble thee , thou shalt hear no more of this . We take order to stop and silence conscience , thinking never to hear more of it : oh , but remember , conscience will have its work , and the longer we defer the witnesse and work of conscience , the more it will terrifie and accuse us afterward . Therefore of all men ( be they never so great ) they are most miserable that follow their wills and their lusts most , that never have any outward check , or inward check of conscience , but drown it with sensual pleasures . As Charles the 9 th . who at night ( when conscience hath the fittest time to work , a man being retired , then he ) would have his singing boyes , after he had betreyed them in that horrible Massacre , after which he never had peace and quiet . And as Saul sent for Davids Harpe when the evil spirit was upon him . So wicked men they look for forreign helps , but it will not be : for the greatest men with their forreign helps are most miserable . The reason is , because the more they sink in rebellion , and sin against conscience , the more they sink in terrours : it shall be the greatest torment to those that have had their wills most in the world , the more their conscience is silenced and violenced in this world , the more vocal it shall be at the hour of death , and the day of judgement . Therefore judge who are the most miserable men in the world , ( although they have never so much regard in the world besides ) those that have consciences , but will not suffer them to work ; but with sensuality within them , and by pleasing flattering speech of those without them , they keep it down , and take order that neither conscience within , nor none other without shall disturbe them ; if they do , they shall be served as Ahab dealt with Micaia . These men that are thus at peace in sinful courses , of all men they are most miserable : they enjoy their pleasure here for a little time , but their conscience shall torment them for ever , and shall say to them as Reuben said to his Brethren . I told you this before , but you would not hearken to me , and now you shall be tormented . Conscience is an evil beast , it makes a man rise against himself : therefore of all men , those that be disordered in their courses , that neglect conscience , and neglect the means of salvation , that should awaken conscience , they are the most miserable : for the longer they go on , the more they sink in sin , and the more they sink in sin , the more they sink in terrour of conscience , if not now , yet they shall hereafter . If we desire therefore to have joy and comfort at all times , let us labour to have a good conscience that may witnesse well : And therefore let us every day keep an audite within doors ; every day cast up our accounts , every day draw the blood of Christ over our accounts , every day beg forgivenesse of sins , and the Spirit of Christ to lead us , that so we may keep account every day , that we may make our reckonings even every day , that we may have the lesse to do in the time of sicknesse , in the time of temptation , and in the time of death , when we have discharged our Consciences before by keeping session at home in our own hearts . This should be the daily practice of a Christian , and then he may lay himself down in peace . He that sleeps with a conscience defiled , is as he that sleeps among wild beasts , among adders , and toades , that if his eyes were open to see them , he would be out of his wits . He that sleeps without a good conscience he is an unadvised man , God may make his bed his grave , he may smite him suddenly ; therefore let us every day labour to have a good conscience , that so we may have matter of perpetual joy . A good conscience ( especially ) is an Evangelicall conscience : for a legall good conscience none have , that is , such a conscience as acquits a man that he hath obeyed the law in all things exactly . A legall compleat good conscience none have , except in some particular fact : there is a good Conscience in fact . As the Heathen could excuse themselves , they were thus , and thus : and God ministreth much joy in that . But an Evangelical good Conscience is that we must trust to , that is , such a Conscience , that though it knowes it self guilty of sin , yet it knowes that Christ hath shed his blood for sinners : and such a Conscience as by meanes of faith is sprinkled with the blood of Christ , and is cleared from the accusations of sin . There is an Evangelicall Conscience , when by faith wrought by the Spirit of God , in the hearing of the Gospell , we lay hold upon the obedience and righteousnesse of Christ. And such is the obedience and righteousnesse of Christ , that it pacifieth the conscience which nothing else in the world will doe ; the conscience without a full obedience it will alway stagger . And that is the reason that Conscience confounds and confutes the Popish way of salvation by works , &c. Because the conscience alway staggers , and feares , I have not done works enough , I have not done them well enough : those that I have done they have been corrupt , and mixed , and therefore I dare not bring them to the Judgement-seat of God , to plead them meritorious . Therefore they do well to hold uncertainty of salvation ; because holding merit they must needs be uncertaiu of their salvation . A true Christian is certain of his salvation , because his conscience layes hold on the blood of Christ ; because the obedience whereby he claimes heaven is a superabundant obedience , it is the satisfaction of Christ ; as the Apostle saith in that excellent place , Heb. 9. 24. The blood of Christ which offered himself by the eternall Spirit , that is , by the God-head , shall cleanse your consciences from dead works to serve the living God. The blood of Christ that offered himself , his humane nature by his divine , to God as a sacrifice , it shall purge your consciences from dead works . The blood of Christ , that is , the Sacrifice , the obedience of Christ , in offering himself , fully pacified God , and answered the punishment which we should have indured : for he was our surety . The blood of Christ speaks better then the blood of Abel . It speaks better then our sins . Our sins cry vengeance , but the blood of Christ cries mercy . The blood of Christ out-cries our sins : the guilty conscience for sin cries , Guiltie , guiltie , hell , Damnation , wrath and anguish : but the blood of Christ cries , ( I say mercy ) because it was shed by our surety in our behalf , his obedience is a full satisfaction to God. Now the way to have a good conscience is upon the accusations of an evill conscience by the law to come to Christ our surety , and to get our consciences sprinked by faith in his blood , to get a perswasion that he shed his blood for us , and upon that to labour to be purged by the Spirit . There are two purgers , the blood of Christ from the guilt of sin , and the Spirit of Christ from the stain of sin : and upon that comes a compleat good conscience ; being justified by the blood of Christ , and sanctified by the Spirit of Christ. Therefore Christ came not by blood alone , or by water alone , but by water and blood ; by blood , in justification ; by water , in sanctification , and holinesse of life . Why do we alleadge this now for the Sacrament ? We speak of a good conscience , which is a continual feast . How comes a good conscience to be such a continual feast ? An Evangelicall conscience is a feast indeed , because it feeds on a higher feast , it feeds on Christ : he is the Passeover Lambe , as the Apostle applies it , 1. Cor. 5. he is the Passeover slain for us : and there is represented in the Sacrament , his body broken , and his blood poured out for our sins ; he came to feast us , and we shall feast with him . Hereupon if we bring repentance for our sins past , and faith whereby we are incorporate into Christ , then our consciences speak peace : and as it is in 1 Pet. 5. the conscience makes a good demand , It is not baptisme , but the demand of a good conscience . When the conscience hath fed on Christ , it demands boldly ( as it is , Rom. 8. ) of Satan , and all enemies , Who shall lay any thing to our charge ? it is God that justifieth , it is Christ that died , or rather that is risen again . It boldly demands of God who hath given his Son : the bold demand of conscience prevails with God , and this comes by faith in Christ. Now this is strengthened by the Sacrament : here are the visible representations and seales , that we are incorporate more and more into Christ : and so feeding upon Christ once , our conscience is pacified and purged from all dead works , and we come to have a continuall feast . Christ is first the Prince of righteousnesse , the righteous King , and then Prince of peace : first he gives righteonsnesse , and then he speaks peace to the conscience . The Kingdom of God is righteousnesse , peace , and joy in the Holy Ghost . So that all our feast and joy and comfort that we have in our consciences , it must be from righteousnesse . A double righteousnesse ; the righteousnesse of Christ which hath satisfied , and appeased the wrath of God fully : and then we must have the righteousnesse of a good conscience sanctified by the Spirit of Christ ; we must put them together alway ; we can never have communion with Christ , and have forgivenesse of sins , but we must have a Spirit of sanctification . There is mercy with thee , that thou mayest be feared . Where there is mercy in the forgivenesse of sin , there is a disposition to fear it ever after . Therefore if for the present you would have a good conscience , desire God to strengthen your faith in the blood of Christ poured out for you : desire God to strengthen your faith in the crucified bodie of Christ broken for you : that so feeding on Christ who is your surety , who himself is yours , and all is yours , you may ever have the feast of a good conscience , that will comfort you in false imputations , that will comfort you in life , and in death , , and at the day of judgement . This is our rejoycing in all things , the testimony of our conscience : first purged by the blood of Christ , and then purged , and sanctified by the Spirit of Christ , that we have had our Conversation in simplicity and sincerity , &c. Our rejoycing is this , that in simplicity , and sincerity . This is the matter of this testimonie of Conscience , that is simplicity , and sincerity . Saint Paul glories in his simplieity , and sincerity . And ( mark that by the way ) it is no vain glorying , but lawful upon such cautions as I named before : but to add a little . A man in some cases may glory in the Graces of God that are in him ; but with these cautions . First , if so be that he look on them as the gifts of God. Secondly , if he look on them as stained with his own defects , and so in that respect be humbled . Thirdly if he look upon them , as fruits of his justification , and as fruites of his assurance of his salvation , and not as causes . And then if it be before men that he glories : not when he is to deale with God. When men lay this , and that imputation upon a man he may rejoyce ( as Saint Paul doth here ) in the testimony of his conscience , in simplicity and sincerity . The matter of the testimony of Conscience , wherein he glories is simplicity , and godly sincerity , or as the words may well be read , in the simplicity , and sincerity of God ; such as proceeds from God , and such as aimes at , and looks to God , and resembles God. For both simplicity , and sincerity come from God , they are wrought by God : and therein we resemble God , and both of them have an eye to God , a respect to God : so it is in the originall , in the simplicity and sincerity of God. There is not much difference between simplicity and sincerity , the one expresseth the other : if you will have the difference , simplicity especially respects men , our conversation amongst men . Simplicity hath an eye to God in all things in Religion opposite to hypocrisy in Religion . Simplicity that is opposed to doublenesse ; where doublenesse is there is alway hypocrisy , opposed to sincerity , and where simplicity is there is alway sincerity , truth to God. But it is not good to be very exact and punctuall in the distinction of these things , they may one expresse the other very well . Simplicity . Saint Paul's rejoycing was that his conscience witnessed to him his simplicity in his whole conversation in the world , his whole course of life , which the Scripture calls in other places a walking . Saint Paul meanes this first of himself , and then he propoundes himself an example to us . How was St. Paul's conversation in simplicity . Not onely if we consider Saint Paul as a Christian , but consider him as an Apostle , his conversarion was in simplicity . It was without guile , without seeking himself , without seeking his owne : for rather then he would be grievous to the Corinthians , the man of God , he wrought himself ; because he would not give any the least scandall to them being a rich people , he had rather live by his own labour then to open his mouth , he did not seek himself . In a word , he did not serve himself of the Gospell : he served Christ , he did not serve himself of Christ. There are many that serve themselves of the Gospell , that serve themselves of religion : they care no more for religion then will serve their owne turne . Saint Paul's conversation was in simplicity , he had no such aime , he did not preach of envy , orof malice , or for gain , as he taxeth some of the Philippian teachers , Some preach Christ , not of simplicity , and sincerity , but of envy , &c. Then again , as an Apostle , and a teacher , his conversation was in simplicity : because he mingled nothing with the Word of God in teaching , his doctrine is pure . What should the chaffe do with the wheat ? Jer. 20. What should the drosse do with the Gold ? he did not mingle his own conceits and devices with the Word : for he taught the pure Word of God , the simple Word of God , simple without any mixture of any by-aimes . So the blessed Apostle was simple both in his Doctrine and in his intentions . Propounding himself herein exemplary to all us , that as we look to hold up our heads with comfort , and to glory in all estat es whatsoever ; so our consciences must bear us witnesse that we carry our selves in the simplicity , and sincerity of God. Now simplicity is , when there is a conformity of pretention , and intention , when there is nothing double , when there is not a contradiction in the spirit of a man , and in his words and carriage outwardly . That is simplicty , when there is an exact conformity , and correspondence in a mans judgement and speech , in his affections and actions . When a man judgeth simply as the truth of the thing is ; and when he affects as he judgeth , when he loves and hates as he judgeth , and he speakes as he affects and judgeth , and he doth as he speaks , then a man is a simple man. Simple that is properly , that hath no mixture of the contrary : as we say , light is a simple thing , it cannot indure darknesse : fire is a simple body : it cannot indure the contrary with it : so the pure Majestie of God cannot indure the least stain whatsoever . So it is with the holy disposition of a Christian , when he is once a new creature there is a simplicity in him : though there be a mixture , yet he studies simplicity , he studies to have nothing opposite to the Spirit of God : he studies not to have any contradiction in him , he labours that his heart may not go one way , and his carriage another , that his pretentions be not one , and his intentions another . He beares the Image of Christ : you know Christ is compared to a Lambe , a simple creature , fruitfull to men , innocent in himself . So the holy Ghost appeared in the shape of a Dove , a simple creature , that hath no way to avoid danger but by flight , a harmelesse creature . The Divell takes on him the shape of a Serpent , a subtile wild Creature . The Holy Ghost appeared in the shape of a Dove . You see then what simplicity is : it is a frame of soule without mixture of the contrary . We must not take simplicity for a defect , when a man is simple because he knowes not how to be wittie ; simplicitie is sometimes taken in that sense , for a defect of nature , when a man is easily deluded : but here it is taken for a grace . A man that knowes how to double with the world , how to run counterfeit , how to be false in all kinds , but he will not : he knowes the world , but he will not use the fashions of the World ; so simplicitie here is a strength of grace . Likewise , simplicity , and plainnesse , it must not be taken for rudenesse , and unnecessary opening of our selves : for that is simplicity in an evill sense , prophane rudenesse . You shall have some that will lay about them , they care not what they speak , they care not whom they smite ; but as Solomons foole , they throw fire-brands ; they speak what they list , of whom they list , against whom they list . Here simplicity and plainnesse is no grace , this is no vertue : this is but an easing of their rotten , corrupt , and vile heart , We know there are two kind of Sepulchres , open , and shut sepulchres : they are both naught ; but yet notwithstanding , your hidden sepulchre is lesse offensive ; that which is open stinks that none can come nigh , that is very offensive . An hypocrite that is a hidden sepulchre , a painted sepulchre without , and nothing but bones within , he hath a naughty , rotten heart : yet notwithstanding he is not so offensive as the open sepulchre , which offends all that come near it . So these men that say they cannot dissemble ; and they have a plaine heart , though they will swear , and dissemble , and detract , and throw fire-brands against any man , Is this a plain heart ? it is an open sepulchre , that sends a stench to all that are near . Again , let us take heed , that we do not for simplicitie take credulitie : The simple man ( saith Solomon ) will believe every thing . This is simple credulitie . A man must not believe every thing , for there is much danger comes by credulity . Jeremiah , and Gedaliah , and others , they were much harmed by credulity . It is a good fence not to be too hastie to believe ; for incredulity , and hardnesse to believe is a good preservative ; and he is a wise man that will not believe every thing . So you see there are some things that come near this simplicity , as defect , rudenesse , and credulitie , which yet are not that simplicitie that Saint Paul saith he walked in . And this simplicity may well be called the simplicity of God ; because God is simple , He is light , and in him there is no darknesse at all . There is no mixture of fraud , or contrariety , he is pure , simple , and sincere . And as he is in his nature , so he is in his carriage to men every way . There is a simplicity that he doth in his Word testifie . And indeed he hath shewed that he loves us ; would we have a better evidence of it then his own Son ? there is no doubling in Gods dealing to men . And therefore as it comes from God ; so this simplicitie it resembleth God. For alas , if God had had by-respects , what could the creature yield him ? doth he stand in need of us , or doth he need any thing we have ? All counterfeiting , and insincerity , and doubling , is for hope of gain , or for fear of danger . Now what can God have of the creature ? what cause hath he in us of his dealing toward us ? In his giving , in his forgiving , in all his dealing he is simple . So every one that is the Child of God he hath the virtue of simplicity . Simplicity is such a Grace as extends to all the parts of our conversation . As the Apostle saith here , My conversation in the world hath been in simplicity . By nature man is contrary to this simplicity , since the fall . God made him right and straight , and simple , but as the Wise man saith , he sought out many inventions . So that a man without Grace is double in his carriage . And that from Self-Love , from Self-Ends , and aimes . And hereupon he must be double : for there must be something that is good in him , for else evill is destructive of it self : if there were not some thing good , men could never continue , nor the place could never continue . And if all were good , and all were plain , and honest , that would destroy the ill which men labour to nourish . Men have carnall projects to raise themselves , to get riches , and this must be by ill meanes : there is an Idoll in their hearts which they serve , which they sacrifice to , their self-love , either in honour , or in riches , or in pleasure , they set up something . Therefore a man without grace , he studies to be strongly ill : and because he cannot be ill except he be good , for then all the World would see it : hereupon comes doubling . Good there must be to carrie the ill he intends the more close : ill there must be , or else he cannot have his aime . And hence comes dissimulation and simulation , the vices of these times , ( both opposite to simplicity ) and such vices as proceed from want of worth and want of strength . For when men have no worth to trust to , and yet would have the profit of sin , and the pleasure of sin , and would have reputation , then they carrie all dissemblingly . Where there is strength of worth , and of parts , and reputation , there is lesse dissembling alway . It is a vice usually of those that have little or no vertue in them . A man of strength carries things open and fair . This dissimulation it comes from the want of this grace of simplicity , both , Before the project . In After Before , as you see in Herod , he intends mischief , when he pretends he would be a worshipper of Christ : and so Absalom he pretends he had a vow to make , when he intends murther : a dissimulation , pretending good when there is an intention of ill before . So there is a dissimulation in the project for the present , which comes from this doubling , when men carrie things fairly outwardly to those with whom they live , and yet notwithstanding have false and treacherous hearts . As Judas had all the while he conversed with Christ , he covered his ill with good pretexts , a care for the poor , &c. So after , when the ill is done what a world of doubling is there to cover ill , to extenuate it , and excuses , and translations ? This is the simplicitie that reigns among men where there is no strength of grace : where there is want of simplicitie there is this dissembling . And with dissimulation there is simulation , that is , when we make our selves sometimes worse then we are : when we are better then we seeme to be : sometimes that wins on us too : then we carrie not our selvee simply . For if we were good , we would be good every where . But a man that useth simulation , if he be in evill company he fashioneth himself to the company , he speaks that which his Conscience checks him for , he carries himself vainly , and lightly , he holds correspondence with the company . So that by dissimulation , and simulation , there is a fault committed against simplicitie , which yields the Testimony of a good conscience . It is a base fault this simulation , which we think to be a lesser fault then the other , which is dissimulation : for whom do we serve ? are we not the sons of God ? are we not the sons of our heavenly Father ? the sons of the great King ? and for us to carrie our selves not to be such as we are in the middest of the wicked world , it is a great want of discretion . Saint Paul would discover who he was , even before the bar : David would speak of Gods righteous testimonies even before Princes , and not be ashamed . And this is that which Christ saith , He that is ashamed of me before men , of him will I be ashamed before my heavenly Father . Let us take heed of dissimulation , and simulation , which are opposite to this simplicity . Again , this simplicity is opposite to curiosity , and finenesse . And thus the Apostle both in his calling , and conversation , St. Paul conversed in simplicity , as a Christian , and as an Apostle . As an Apostle he was not over-curious in words : he reproveth those foolish vain glorious spirits , that were so among the Corinthians . He delivered the Word plainly , and plainnesse is best in handling the Word of God : for who will enamell a precious stone ? we use to enamell that that hath not a native excellencie in it self , but that which hath an excellencie from something without . True Religion hath this with it alway , that it is simple ; because it hath state enough of its own . The whore of Babylon hath need of a gilded cup , and pictures , ( and what not ? ) to set her out ; but the true Religion is in Simplicity . Christ himself when he was born , he was laid in a Cratch , he was simple in his carriage , and his speeches . It was a common speech in ancient time , when the Chalices were gold , the Priests were wood . In Religion finenesse , and curiosity carrie suspition of falsehood with them . Those that overmuch affect finenesse of speech , they are either deceived , or will deceive . That which is not native , and comes not from within it will deceive . Some falsehoods carrie a better colour then some truths : because men set their wits on work to set some colour upon falsehood alway . And here take notice of the duty of Ministers , that they should utter divine truth in the native simplicity of it . Saint Paul as a Minister delivered the plain Word plainly . And as a Christian in our common course of life : as we should take heed of doubling , so of too much curiosity : for too much curiosity in diet or apparell , it implies too much care of these things , which hinders our care of better things , as our Savour Christ saith to Martha , Martha , thou art troubled about many things . The soul is finite , and cannot be set about many things at once ; therefore when there is overmuch curiosity in smaller things , it implies little or no care in the main . What is morethen for decency of place ? it argues carelessenesse in the main . Therefore the Apostle labouring to take off that , he bids women that they should not be decked with Gold , and broydered haire , &c. But to look to the hidden man of the heart . And therefore Christ took off Martha from outward things , because he knew it could not be without the neglect of better things . Seriousness in heavenly things it carries a carelessenesse in other things . And a Christian cannot chuse but discover a minde that is not earthly and vain ; when he is a true believer , he regards other things as poore petty things that are not worthy estimation . A Christian when he hath fixed his end , to be like to God , to be simple as God is , he still drawes toward his end , and therefore he moderates his carriage in all things . What is unnecessarie , he leaves out : his end is to be like God , and like Christ , with whom he shall live hereafter . Now the best things are the most simple , as the Heavens , the Sun and the stars , &c. There is diversitie , but no contrariety : there is diversity in the magnitude of the stars , but they are of the same nature ; so in a Christian there are many Graces , but they are not contrary one to another . So that a Christian hath his maine care for better things , he cares not for the world nor the things thereof : and therefore he accounts them in comparison of better things as nothing ; and that is the reason that he is carelesse and negligent of those things that he did formerly regard , as having better things to take up his thoughts . We see then that simplicitie , as it is opposed to doubling , so it is opposed to finenesse , and curiosity . And usually where there is a finenesse , and curiosity , there is hypocrisy ; for it is not for nought when men affect any thing . Affectation usually is a strain above nature , when a man will do that which he is not disposed to by nature , but for some forced end , it is hypocrisy . So the Corinthian teachers argued the falsenesse of their hearts by the finenesse of their teaching , they had another aime then to please God and convert souls . Usually affectation to the world is joyned with hypocrisie towards God. Again , this simplicity is contrary to that corruption in Popery , namely equivocation ; what simplicity is that , when they speak one thing , and mean another ? when there is a mentall reservation , and such a reservation , that if that were set downe that is reserved , it were absurd ? Or else there may be a reservation : a man may reserve his meaning . A man may not speake all the truth at all times , except he be called to it , in judgement , &c. Otherwise truth ( as all good actions ) it is never good but when it is seasonable : and then it is seasonable when there is convenient furniture of circumstances , when a man is called to it . For there may be a reservation ; a man is not bound to speak all things at all times , but to waite for a fit time . One word in a fit time is worth a thousand out of time ; but mentall reservation , to speak one thing , and to reserve another , it is absurd and inconsequent , and so is dissimulation ; there is a lie in fact , a mans life is a lie that is a dissembler , dissimulation is naught . A man may sometimes make some shew to do something that he intends not . Christ made as though he would have gone further when he did not mean it : but dissimulation is that which is intrinsically naught . But some man will say , Except I dissemble , I shall run into danger . Well , it is not necessary for thee to live , but it is necessary for thee to live like an honest man , and keep a good conscience , that is necessary . For come what will upon true dealing , we ought to deal truly , and not dissemble . Those that pretend a necessity , they must do it , they cannot live else , they cannot avoid danger else , unlesse they dissemble : saith Tertullian very well , There is no necessity of sin to them , upon whom there lies no other necessity but not to sin . Christians they are men that have no necessity lies upon them but not to sin . It is not necessary they should be rich , it is not necessary they should be poor , it is not necessary they should have their freedom , and liberty , there is no necessity lies upon them , but that they be good , that they do not sin . Can he pretend I must sin upon necessity , who hath no necessity imposed upon him by God , but to avoid all sin ? As for lying ( which is against this simplicity that should be in speech , ) all kinds of lies , officious lies , or pernicious lies : officious lies , to do a good turn to help our selves or others with a lie , it is a giosse sin ; It is condemned by St. Austin in a whole Book which he wrote against lying : therefore I passe it , I shall have occasion to speak somewhat of it afterward . It is intrinsically ill every lie , because it is contrary to the hint of speech . God hath made our reason , and understanding to frame speech ; and speech to be the Messenger , and Interpreter of reason , and of the conceit : now when speech shall be a false Messenger , it is contrary to the gift of speech : speech should be the stream of understanding and reason : now when the fountain is one , and the spring is another , there is a contradiction , it is against nature , so it is intrinsically ill . It is not onely against the will of God , but it is against the Image of God which is in truth . It is ill , not by inconvenience , or by inconsequence , but a pernicious lie is inwardly ill ; jesting lies , pernicious lies , officious lies , all lies let them be what they will , they come from the father of lies the Divel , and are hated of God , who is truth it self . Besides that it is a sin opposite to society , and therefore by Gods just judgment it is punished by societie ; all men hate a lyar , a false dissembler , as an enemy to society , as a man that offends against that bond whereby God hath knit men together , Now to move us the better to this simplicity , this direct course of life , that there may be a conformity , and harmony between the outward and inward man , in the thoughts , speeches , and actions , that they may be one . Consider first of all , that this simplicity , it is a comely thing : comelinesse , and seemlinesse it is a thing that is delightful to the eyes of God , and to a mans own conscience : and it stands in onenesse , and proportion : for you know where there is a comely proportion , there all things suite in one . As in a comely body , the head , and all the rest of the members are suitable , there is not a young green head upon an old body , or a fair face on a deformed body , for then there is two , the body is one , and the complexion another . Beauty , and comelinesse is in one , when there is a correspondency , a proportion , and harmony in the parts . In Revel . 13. you have a cruel beast there with the horns of a Lamb ; there is two , there is a goodly pretention and shew , but there is a beast that is hid within . Dissimulation is double ; & where there is singlenesse , and doublenesse , there is deformity alway . It is an ugly thing in the eyes of God , it is a mishapen thing ; it is a Monster , Jacob's voice , and Esau's hands : words as smooth as oyl , and war in the heart . It is a monstrous thing . Even as there be Monsters in nature , so there be in disposition . Where there is such a grosse mixture , the Devil and an Angel of light , outwardly an Angel of light , and inwardly a Devil , to hide a Devil in the shape of an Angel of light , there is a horrible deformity . It is a comely thing therefore when all things hold conformity , and correspondence in our lives , when they are even amongst men , when we labour to have sanctified judgments of things , and speak what is our judgment , and have outward expressions answerable to the inward impressions wrought by the Spirit of God every way ; then a man is like himself , he is one , there is not a heart and a heart . Adam at the first was every way like himself , but after falling from God to the creature , the changeable , corruptible creature , to have his corruptible end , he fell to this doublenesse . And as S. James saith , A double-minded man is unconstant in all his waies : That is another reason to move us to simplicity of disposition : for where doubling is , a man is unconstant in all his waies . What doth S. James mean by this , where he saith , A double-minded man is unsettled ? Because a double-minded man he looks with one eye to Religion , and to those things that are good , and with another part of his heart to the world : and hereupon he can never be settled any way . Why ? Because having unsettled intentions , having false aimes , double aimes , he will be crossed continually . Please God he would , he would be Religious ; that is one intention : but now comes the world , and Religion to dash one against another , and then he must be inconstant , because he hath not simplicity , he hath not a single eye , as Christ saith , If the eye be single , then the body is light . He hath not a right intention , a right judgment of things ; he judgeth too high of the world , and not high enough of grace and goodnesse . And hereupon it comes , that when the world comes to crosse his good intentions , having his mind on earthly things , because it is crosse to Religion , his mind is unsettled . Again , by terrours of conscience , a double-minded man ( that will please God , and yet be a worldling ) is unconstant in all his wayes . If his eye were single , then all his body would be light , that is , if a man had a single judgment to know what is right , to know what in life , and in death to stick to ; all would be single , the judgment and intentions go together : when a mans judgment is convinced of the goodnesse of spiritual things , upon judgment followes intention . When a man desires and resolves to serve God , and to please him in all things , then all the body , and his affections are lightsome ; his affections , and his outward man goes with a single eye . A man that hath a false , weak judgment , and thereupon a false weak , double intention , his body is dark , he hath a darksome conversation . A double-minded man is unconstant in all his wayes , Therefore we should labour for this simplicity in all our conversation . Again , we should the rather labour for this simplicity , because it is part of the Image of God , therein we resemble God in whom is no mixture at all of contraries : but all is alike . And as it resembles God , so it bears us out in the presence of God , and our own conscience ; as he saith here , Our rejoycing is this , the testimony of our conscience , that in simplicity , &c. Now God is greater then conscience . A man that carries himself in simplicity , and in an uniform , even manner to God , and to men , that man hath comfort in his conscience , and comfort before God. And of all other sins , the time will come that none will lie heavier on us then doubling both with men , and with God , when it will appear that we have not been the men that we carried our selves to be . The reason is , the more will there is in a sin , and the more advisednesse , the greater is the sin : and the greater the sin is , the greater the terrour of conscience ; and the greater that is , the more fear and trembling before God that knowes conscience better then we do . Now where there is doubling , ( where a man is not one in his outward and inward man , in his conversation to men , when there is a covering of hatred , and of ill affections with contrary pretences ) there is advisement , there is much will , and little passion to bear a man out , to excuse him ; but he doth it ( as we say ) in coole blood , and that makes dissimulation so grosse , hecause it is in cold blood . The more will and advisement is in any sin , the greater it is , ( so the aggravation of sin is to be considered ) and where temptations are strong , and the lesse a man is himself , so there is a diminution , and a lesse aggravation ; as when a man is carried with passion , with infirmitie or the like . But usually when men double they plot . David he plotted before , and after his sin , he doubled before , and after his sin : that was laid to his charge more then all that ever he did in his life ; He was a man after Gods own heart , except in the matter of Uriah . Why ? Because in that he plotted . We see before what many shifts , and windings , and turnings he had to accomplish it . He sends Uriah to Joab , and gives him a letter to place him in the fore front , and useth many projects . And after it was committed , how did he cover it ? and when it was hid from men , he would have hid it from God a great while , till God pulled him from his hiding place , and made him confesse roundly , Psalme 32. till he dealt directly with God , My bones were consumed , and my moisture was turned into the drought of summer . He did it from men , and would have hid it from God. Therefore because there was much plotting in that sin , that is set down as the onely blemish in all his life . He was a man after Gods own heart , except in the matter of Uriah . Many other faults are recorded in the Booke of God of David : but because there might be some excuse , they were from infirmity , or out of passion , or oversight , &c. they are not so charged on him . But this was with plotting , it was in cold blood , there was much will and advice in it ; therefore this is doted for a great sin . And if it be in our dealing amongst men , we should consider who it is we deceive , who it is we go beyond in doubling , who it is that we circumvent , and who it is that doth it . Are we not all Christians ? we are or should be all new creatures . And who do we do it to ? to our fellow-members , and to our brethren . Therefore in 1. Thess. 4. when the Apostle disswades the Thessalonians from this , from double dealing , and double carriage to men , saith he , You are members one of another . Let us consider who we are and whom we deal with . Now there be some persons , and some courses , that are likelier and more prone to this doubling then others , for want of this grace of simplicity . Wherethere is strength of parts , there is oft-times a turning of them against God , and against our brethren : where Grace hath not subdued strong Imaginations , strong thoughts , and brought all under it , there is a turning of those parts against God , and against our brethren . And as it is in particular persons ; So some callings are more prone to double-dealing , to this carriage that is not fair , and commendable before God , nor comfortable to the conscience . As we see now adaies it reigns every where , in every street . We see amongst men of Trade , Merchants and the like , there is not that direct dealing , they know one thing , and pretend another . So likewise in the Lawes there are many imputations , ( I would they were false ) that men set false colours upon ill causes ; to gild a rotten post ( as we say , ) to call white black , and black white . There is a woe in Esay pronounced against such as justifie hard causes , such as call evill good , and good evil : it is a greater sin then it is usually taken for . So , go to any rank of men ; they have learned the Art of dissimulation in their course : they have learned to sell wind , to sell words , to sell nothing , to sell pretexts : to overthrow a man by way of commendations , and flattery ; such tricks there are , which are contrary to this simplicity . To cover hatred with fair words , to kill with kindnesse ( as we say , ) to overthrow a man with commendations : To commend a man before another , who is jealous of the vertues he commends him for . To commend a man for valour before a coward ; to commend a man , and thereby to take occasion to send him out of the way . To commend a man , and then to come in with an exception , to marre all . To cover revenge and hatred with fair carriage , thereby to get opportunity to revenge ; such tricks there are abroad , which oft-times discover themselves at length . For God is just , he will discover all these hidden windings and turnings : for plotting makes it more odious ; of all men doublers are most hateful . How shall we come to attain this Grace , to converse in the world in simplicity ? First of all , take it for a rule , ( though many think it no great matter to be a dissembler ) our nature is full of dissimulation since the fall : the heart of man is unsearchable , there is deep deceit in man. Take a Child , and see what dissimulation he learns ; it is one of the first things he learns , to dissemble , to double , to be false . We see the weakest creatures , what shifts , what windings and turnings they have to save themselves ? It is a vertue to be down-right : for therein a man must crosse himself . It is no thanks for a man to shuffle , and to shift in the world : nature teacheth this , to dissemble , to turn and wind , &c. A man need not to plough to have weeds : the ground it self is a mother to them , though it be a stepmother to good seed . So we need not teach men to dissemble , every man hath it by nature : but it must be strength of grace that makes a man down-right : Take that for a ground . There are a company of sottish men , that take it for a great commendation to dissemble : and rather then they will be known not to dissemble in businesse , they will puzzle clear businesse : when a thing is fair , and clear , they will have projects beyond the Moon , and so carry themselves in it as if they desired to be accounted couzeners , and dissemblers . Alas , poor souls ; nature teacheth men to be naught in this kind well enough . Know therefore whosoever thou art that studiest this Art of dissembling , and doubling ; thy own nature is prone enough to this , and the divel is apt to lead thee into it . This being laid for a ground , how may we carry our selves in the world in holy simplicity , that may yield comfort to our conciences in life , and in death ? First consider , that the time will come , that we shall deal with that that will not dissemble with us . Let the cunningest dissembler hold out as long as he can , he shall meet with sicknesse , or with terrour of conscience , he shall meet with death it self , and with the judgement of God , and hell torment ; although now he carry himself smoothly , and dance in a net ( as we say ) and double with the world , though he make a fair shew : yet ere long thou shalt meet with that that will deal simply with thee , that will deal plain enough with thee . Thou shalt be uncased , and laid open to the world ere long ; let us consider this . We see a Snake , or Serpent , it doubles , and winds , and turns when it is alive , till it be killed , and then it is stretched forth at length . As one said , seeing a Snake dead , and stretched out : so ( saith he ) it behoved you to have lived . So the Divel that great Serpent , that ancient old Serpent , he gets into the Snake , into the wilely wit , and makes it winde and turn , and shift and shuffle in the world : but then some great crosse comes , or death comes , and then a man is stretched out at length to the view of the world , and then he confesseth all , ( and perhaps that confession is sincere when it is wrung out by terrour of conscience ) then he confesseth that he hath deceived the world , and deceived himself , and laboured to deceive God also . If we would have comfort in the hour of death , labour we to deal plainly , and directly ; and of all other sins ( as I said before ) remember , this is that which will lie the heaviest on us , as comming nearest the sin against the holy Ghost . For what is the sin against the holy Ghost ? when men rush against their knowledge in malice to the truth known . Where there is most knowledge , and most will , there is the greatest sin . Now in lying and dissembling , and double-dealing , a man comes near to the sin against the holy Ghost : for he knows that he doth ill , he plots the ill that he knows ; and when there is plotting , there is time to deliberate ; a man is not carried away by passion . Consider , the time will come when you will be uncased , when you will be laid open and naked : and then at that time , of all sins , this will lie heavy on thee , thy dissembling in the world . Therefore every one in his calling , take heed of the sins of his calling , among the rest of this one , of double-dealing . And therefore that we may avoid it the better , labour for faith , to live by faith : What is the reason that men live by shifts , and by doubling in the world ? They have not faith to depend upon God , in good , and plain down-right courses . Men are ready to say , If I should not dissemble , and double , and carry things after that manner , hwo should I live ? why , where is thy faith ? The righteous man lives by his faith , and not by his shifts , not by his wits . God will provide for us : are we not in Covenant with God ? Do we not professe to be Gods Children ? Do children use to shift ? No , a child goes about to do his fathers will and pleasure , and he knowes that he will maintain him . It is against the nature of the Child of God ( as farre as he knowes himself to be a Child of God ) to use any indirect course , any windings , and turnings in his calling : let us depend upon God as a Child depends on his father ; and of all others God will provide most for them that in simple honesty , in plain downe-right dealing depend on him in doing good . For God accounts it a prerogative , to defend and maintain them that cast themselves on him ; he will be their wisdom that can deny their own wisdom , and their own shifts by nature , and in conscience labour to deale directly ; he will be wise for them and provide for them . It is his prerogative to do so , and not to suffer his Children to be deserted . A little faith therefore would help all this , and would make us walke in simplicity . If we could make God our alsufficiencie once , then we should walk uprightly before God and men . For what makes men to double ? This certainly makes men to double : they think they shall be undone , if they be direct : for if they deale directly , they shall lose their liberty , or their lives , or their opportunity of gaining , &c. Well , come what will , deale thou directly , and know this for a rule , thou shalt have more good in Gods favour ( if thou be a Christian ) then thou canst lose in the World , if upon grounds of conscience thou deal directly in what estate so ever thou art . If thou be a Judge , if thou be a Witnesse , deale directly , speake the truth . If thou be a divine , speak directly in Gods cause , deale out the Word of God as in Gods presence , come what will , whatsoever thou losest in thy wealth , or liberty , &c. thou shalt gain in God. Is not all good in him ? what is all the good we have , is it not from him ? And the nearer you come to him , the more your happinesse is increased : the more you are striped of earthly things , the more you have in God. Hath not he mens hearts in his hands ? when you think you shall endanger your selves thus and thusby plain direct dealing without doubling , if you be called to the profession of the truth , &c. Hath not he the hearts of men in his hands to make them favour you when he pleaseth ? In Pro. 10. He that walketh uprightly , walketh boldly . He that walketh uprightly , not doubling in his courses , he walketh safely , God will procure his safety . God that hath the hearts of men in his hand as the rivers of water , he can turn them to favour such a man. A mans nature is inclined to favour downe-right dealing men , and to hate the contrary . You see the three young men , when they were threatened with fire , come what will , O King , we will not worship the Image of Gold which thou hast set up . They would be burned first . What lost they by it ? Howsoever , if we should lose , as it is not to be granted that we canlose any thing by direct dealing ; For the earth is the Lords & the fulnesse thereof , and the hearts of men are his . But suppose they doe ; yet they gain in better things , in comfort of conscience , and expectation and hope of better things . Faith is the ground of courage , and the ground of all other Graces that carrie a mans courage in a course of simplicitie in this World. Therefore if we would walk simply , and have our conversation in the world in this grace , let us labour especially for faith to depend upon Gods promises , to approve our selves to him , to make him our last and chief end , and our communion with him , and to direct all our courses to that end . This is indeed to set him up a Throne in our hearts , and to make him a god , when rather then we will displease him , or his Vicegerent , his Vicar in us which is conscience , that he hath placed in us as a monitor , and as a witnesse , we will venture the losse of the creature , of any thing in the world , rather then we will displease that Vicar which he hath set in our hearts . This I say is to make him a god ; and he will take the care and protection of such a man. S. Paul here in all the imputations , in all crosses in the world , he retires home to himself to his own house , to conscience , and that did bear him out , that in simplicity he had had his conversation in the world . The next particular is , In Sincerity . The Apostle addes to simplicity , this Godly sincerity ; and he may well joyn these two together : for plainnesse and truth go together : a plain heart is usually a true heart . Doublenesse , and hypocrisie which are contrary they alwaies go together : he that is not plain to men , will not be sincere to God. Simplicity respects our whole course with men : sincerity hath an eye to God ; though perhaps , in matters and actions towards men . Sincerity is alway with a respect to God ; and so it is opposed to hypocrisie , a vice in Religion opposite to God. Now this Sincerity that the Apostle speaks of , it is A blessed frame of the soul wrought by the Spirit of God , whereby the soul is set straight , and right in a purpose to please God in all things , ( and in endeavours answerable to that purpose ) and to offend him in nothing . I make a plain description , because I intend practice : there may be some nicer descriptions . But I say , It is a blessed frame of the soul , wrought by the sincere Spirit of God , whereby the soul is set straight , and right , to purpose , and to endeavour all that is pleasing in Gods sight ; and that with an intention to please God , with an eye to God , or else it is not sincerity . It is such a disposition and frame of soul , that doth all good , that hates all ill , with a purpose to please God in all , with an eye to God. And therefore it is called sincerity of God , or godly sincerity , and it is called so fitly : because God is not onely the authour of it , but God is the aim of it , and the pattern of it : for he is the first thing that is sincere , that is simple , and unmixed . God is the pattern of it , it makes us like to God , and he is the aim of it . A man that is sincere aimes at God in all his courses ; wherein he aimes not at God he is not sincere . It comes from God , and it looks to God. For naturally we are all hypocrites , we look to shewes , therefore sincerity is from God. And it is the sincerity of God especially , because where this sincerity is , it makes us aime at God in all things ; it makes us have respect to him in all things , as the creature should have respect to the Creator , the servant to the Master , the sonne to the Father , the Subject to the Prince . The relations we stand in to God should make us aime at him in all things . The Observation from hence is this , A Christian that hopes for joy , must have his conscience witnesse to him , that his conversation is in the sincerity of God. As the Apostle saith here , This is the testimony of our conscience , that in simplicity , and godly sincerity we have had our conversation , &c. Now to go on with this sincerity , and lay it open a little . Sincerity it is not so much a distinct thing , as that which goes with every good thing . Truth , and sincerity , it is not so much a distinct vertue , and grace , as a truth joyned to all graces . As , sincere hope , sincere faith , sincere love , sincere repentance , sincere confession . It is a grace annexed to every grace : it is the life , and soul of every grace ; and all is nothing without it . Therefore it behoves us to consider of it , ( I say ) not so much a distinct thing from other graces ; as that which makes other graces to be graces , without which they are nothing at all : so much sincerity , so much reality . So much as we have not in sincerity , we have nothing to God , it is but an empty shew , and will be so accounted . In Philosophy you know , that which is true onely hath a being and consistence : all truth hath a being , all falshood is nothing , it is a counterfeit thing ; it is nothing to that it is pretended to be . An Image is something , but S. Paul calls it nothing : because it is not that which it should be , and which the Idolater would have it to be ; he would have it to be a God , but it is nothing lesse . All is nothing without sincerity : Therefore let us consider of it . And that we may the better consider of it , let us look upon it in every action . All actions are either Good. Ill. Indifferent . How is Sincerity discovered in good actions ? Sincerity is tryed in good actions many waies . First of all , a man that is sincere in the doing that which is good : he will have a mind prepared to know all that is good ; to know the good he stands disposed to : to know good , and to learn by all good means : therefore he hath a heart prepared with diligence to be informed in the use of means . So far as a man is carelesse , and negligent in coming to the means of knowledge , and to be put in mind of good duties , so far a man is an hypocrite , and insincere . Again , in regard of good duties , a true sincere Christian hath an universal respect to all that is good . He desires to know all , and when any thing is manifested to him he intends to practise all . We are here in the presence of God ( saith Cornelius ) to practise all things that shall be taught us by God , Act. 10. I will have respect to all thy Commandements , Psal. 119. 6. one and another . The ground of it is this , Sincerity looks at God : now God he commands one thing as well as another : and therefore if a man do any thing that is good , in conscience to God , he must do one as well as another . As S. James saith excellently to this purpose , He that offends in one is guilty of all . Because abstaining from one sin , and doing one good for conscience , he will do all for conscience , if he be sincere . Therefore it is true in Divinity , a man that repents of one sin , he repents of all ; if he repent of any sin as it is a sin : because all sins are of one nature . We must not single out what pleaseth us , and leave what doth not please us : this is to make our selves Gods. The servant must not choose his work , but take that work that his Master commands him : therefore sincerity is tried in universal obedience . Partial obedience is insincere obedience ; when a man saith , This sin I must keep still , Herein God be merciful to me . This stands with my profit , I must not leave this : this sin I am affected to , as we see in Saul . This is insincerity , it is as good as nothing to God-ward . It may keep a man from shame in the world , &c. but to God it is nothing . A man must have respect to all Gods Commandements , it is not done to God else . More particularly , he that is sincere , he will have regard of the main duties , and he will have regard likewise of the lesser duties , and especially of the lesser , such as are not liable to the censure of men , or to the censure and punishment of the Law : for there a mans sincerity is most tryed . In great duties , there are great rewards , great encouragements ; but for lesser duties , there are lesser incouragements ; but if a man do them , he must do them for conscience sake . Therefore this is sincerity , to practise good duties though they be lesser duties , and though they be lesse esteemed in the world , and lesse countenanced ; to practise them though they be discountenanced , by the Devil , and by great ones , yet to practise them , because they be good . And to love good things that the World cares not for , because they be good . The practice of private prayer morning and evening , it is a thing we are not expresly bound to , but as conscience binds us ; therefore if a man be sincere he will make conscience of that , as well as any other duty , because God bids us pray alway . So , to fear an oath for conscience sake , not to swear common or lighter oathes ( for I count him not worthy the name of a Christian , that is an ordinary swearer ; but ) lighter oathes a Christian makes conscience of ; because he looks to God. Now God looks to little sins as well as to great : and there is no sin little indeed that toucheth the Majestie of God. The practice of all duties ( therefore ) is a notable evidence of sincerity : Herod did many things , but he had a Herodias , that spoyled all . And so if thou obey in many things , and not in all , thou hast a Herodias , a main sin ; alas , all is to no purpose , thou art an hypocrite . Again , for good things , one that is sincere in respect to God , he is uniform in his obedience , that is , he doth all that is good , 2nd he doth it in one place as well as another , and at one time as well as another , he doth it not by starts . Therefore there is constancy required in sincerity : where sincerity is , there is constancy to do it in all times , in all places . Or else it is but a humour ; it is not sincerity when a man doth it but in good moods ( as we say . ) Therefore a man that is sincere , he makes conscience of private duties as well as of publick ; of personal duties between God and his own soul , as well as of the duties that the world takes notice of : in one place as well as another . He is holy not onely in the Church , but in his closet ; not onely in his calling as he is a Christian , but when he is about his particular businesse . He considers he is in the presence of God in every place , at all times . Saint Paul every where laboured to have a good conversation : when he was at the Bar , he remembred where he was , and he laboured to convert others : in the prison he converted Onesimus : when he had his liberty he spread the Gospel every where . So in all places he was uniform like himself , which shewed that he had a good conscience . And therefore he doth not say , I doe now and then a good action , but my course of life , My conversation is in sincerity . So there must be sincerity in our walking , our whole conversation . Thus we see in good actions how to try our sincerity . A sincere man in the very performance of good duties , he is humble : because he doth all things in the eye of God , he doth it in sincerity with humility ; he doth all good with reverence , because he doth it to God. Humility , and reverence it is a qualification of sincerity : because whatsoever we do , we do it in the eye of God : therefore we are reverent in our very secret devotions in our closets . We carry our selves reverently ; because when no eye seeth us , the eye of heaven seeth us , in one place as well as another . A sincere Christian , is a reverent , and humble Christian , and this reverence accompanies all his good actions . And when he hath done all , a sincere Christian that doth them to God , he is humble , and then he is thankfull ; for he knowes that he hath not done it by his owne strength , but by God , and therefore God hath the glory . He is humble , because they are mixed with some infirmities of his . A sincere Christian is alway humble , having an eye to God : though to the eye of the world he hath done excellent well : yet he knowes that God seeth as he seeth , he seeth some defects , God seeth more , and that humbleth him . As we see David , 1. Chron. 29. 14. saith he , Who am I ? or who is this people , that we should be able to offer willingly after this sort ? All things come of thee , of thiue owne I have given thee . So he humbled himself in thankfulnesse to God. For ill actions , a true sincere Christian before-hand he intends none , he regards none in his heart , Psal. 66. If I regard iniquity in my heart , the Lord will not hear my prayers . His disposition is to regard none , he is in league with none : if he were , his heart were false , his conscience would tell him he were an hypocrite . He is subject to infirmities , but he doth not respect them , he doth not regard them ; he intends not in his heart to live in them . Again , if he fall into any sin , he is sincerely grieved for them , ( his heart is tender ) and he sincerely confesseth them , without guile , Psal. 32. Blessed is the man in whose spirit there is no guile , who when he sees he hath sinned , he doth not guilefully cloak , and extenuate his sin . As we see Saul he had many evasions , and excuses for himself . A true Christian will lay open his sin with all the aggravations that his conscience tells him of . As David saith , what a foole ? and what a beast was I ? what an unthankful creature was I to sin against so many benefits , and favours ? he will be ashamed , and confounded in himself . And of all sins , a sincere Christian is most carefull to avoid his personal sins : you may know sinceritie by that . He that takes not heed to that which he is most inclined unto , he shall be tripped in it . An hypocrite and false-hearted man , he doth good , but it is with a purpose to be favoured in some sin wherein he strengtheneth himself ; he will doe something , that God may be favourable to him in other things . But a true sincere Christian , though he be inclined by temper of body , or by his calling , or by the former custome of his unregenerate life , to some sin more then another , and he hath not shaken some sin wholly off , he hath not purged himself wholly of the dregs of it , but he findes still a propensenesse in his nature to it : yet as far as he is sincere , he gets strength , especially against that . A false-hearted man favours himself , especially in those sins : and will swell if he be found out in them ; he will not bear a reproofe . But a Christian that is sincere , that intends amendment , that intends to be better ; he would reform his heart if it be amisse , and is willing to be discovered in his most particular , and personall sins that he is prone to . We may trie our selves by this , not onely by hating sin in generall and at large , but how we stand affected , especially to those particular sins we are most prone to : sincerity as it hates all wicked waies , so it hates those sins that are most sweet , that we are most prone to , as well as any other , nay , more then any other : because those especially indanger the soul. A Child of God will abstain from all evill ; he will be carefull , not onely that others abstain from sin , but he will abstain from sin himself most of all . Noysome things we hate them alwaies , but we hate them most when they are nearest us . As a Toade , we hate it a farre off , much more when it is neare : so a sincere Christian hates sin most in his own breast . Now because sincerity hath an eye to God , I must hate all sin as well as any , or else I am not sincere . A man that hath the point of his soule to God-ward , he will hate all manner of ill , little ills as well as great : because all sin agrees in this , all sin is against God , it is contrary to the mind of God , and all sin is pernicious to the soule , all sin is against the pure Word of God , and considering it is so , therefore I must hate all sin , if I hate any : because God hates all , and all sin is contrary to the Image of God : and not onely contrary to the Image of God , but contrary to the revealed will of God , contrary to my soules comfort , contrary to communion with God , and contrary to the peace of my conscience ; those regards come in every sin , every sin hinders that . Again , where the soule and conscience is sincere , there will be a special care for the time to come of the sins we have been overtaken with all . So we see how this sincerity may be tryed , in abstaining from evill , as well as in the good we do . For actions that are of a more common nature , that in themselves are neither good nor ill , but as the doer is , and as the doer stands affected ; a true Christian may be tryed by them thus . For the actions of his calling , ( though they be good in their kind , yet they be not religious ) thus he stands affected if he be sincere , he doth them as Gods work . Common actions are as the doer is affected . A sincere man considers what he doth as Gods work : he is eommanded to serve God in his calling as well as in the Church , and therefore he will not doe it negligently : For cursed is he that doth the work of the Lord negligently . He will not do it falsely , he will not prophane his calling . I will not prostitute my calling to serve my lust , or to serve my gain , doth not God see it ? is not he the authour of my calling ? is it not his work , saith conscience ? Yes , and therefore he doth common actions with an eye to God , and so he makes them good , and religious actions . For the Grace of God is a blessed Alcumist , where it toucheth it makes good , and religious ; though the actions be not so in their own nature , it raiseth the actions , it elevates them higher then themselves . It makes the actions of our calling , that are ordinary actions to be holie , when they are done with an eye of sincerity to God. As Saint Paul saith , the very servant serves God in serving his master . And so for actions that we account most indifferent , as recreations , and liberty to refresh our selves ; a sincere man considers of them as a liberty bought to him by the blood of Christ , and considers himself in the presence of God. And therefore whatsoever he doth , whether he eate or drink , &c. he still useth his refreshings as in the presence of God , and doth all as in the sight of God. His conversation , that is , his whole course , whatsoever he doth is sincere with an eye to God. He knowes his corruption is such that it most watcheth him in his liberties ; for the more lawful a thing is , the more we are in danger to be intangled in it . In excesse , in open ills , there is not so much danger , as in things that seeme indifferent , lawfull recreations , &c. Recreations , and such things are lawfull : but to spend whole nights unthriftily , basely , scandalously this way , it is not onely against Religion , but against civility , in a civill mans judgement , it is a scandall to the place and person . Therefore he that hath any truth of grace in him , he will look to himself , and look to God in the most free actions of all . You see then how we may judge of our sincerity whatsoever we do . A sincere Christian stands thus affected in some measure , in some degree , in the good he doth , in the ill he abstaines from , whatsoever it be , he thinks he hath to deale with God. Now to stir us up to this blessed state , to labour for this frame of soul , to be sincere , to have our conversation in sincerity ; what needs be added more then this , that without it all is nothing ; all our glorious performances are meer abominations without sincerity . God will say , you did it not to me , you did it for vain-glory , you did it for custome or out of education , for vain , and by-respects , and not to me , and do you look for a reward of me ? you did it not for conscience : for conscience alway looks to God : and what we do not in conscience , and obedience to God , in our generall , or particular calling , it stands not on our reckoning with God , it is as good as if it were not done , in regard of God , and of the life to come , You have your reward , saith Christ. It is no matter what your respects be here ; if you carry your selves carefully in your place , to have the credit of men , to gain the favour of men , you have your reward . Will you looke for a reward from God , when what you did , you did it to the world ? What a pittifull thing is this , that a man should doe many things , many years together , and yet do nothing that may further his day of account ? because it was not done out of conscience of his duty , his conversation was not in sincerity to God. Now if we have not truth we have nothing in Religion . Saint Paul saith , as I said before , Of an Idol , It is nothing , why , it is a piece of wood , or a piece of Gold , the materialls of it is something . But it is nothing to that which it should be . If a man be not true in Religion , he is nothing in that : he is a true hypocrite , but a false Christian. He is nothing in Christianity , he is something in hypocrisy , but that something is nothing . All the shewes in the World , and all the flourishes they are nothing . What is the reason that excellent Clerks , men of excellent parts die comfortlesse many times ? VVhy , God is not beholding to them for all that they did : they sought their own praise . As the Prophet Isay saith , When you fasted , did you fast to me ? When you did good works , did you do them to me , may God say ? there was no truth in it : so much simplicity , so much comfort : sincerity is all that we can come to in this world , perfection we cannot attain to , Christ is perfection for us . Truth is all that we can reach to , and without that all is nothing : therefore we ought to regard it especially . Again , on the other side , this is a great encouragement to be sincere , to be true-hearted in all our courses and actions ; because it gives acceptance to whatsoever we doe ; and it is that by which God values us . God values us not by perfection , not by glorious shewes , but by what we have in truth . So much truth , so much worth . A little pearl is worth a great deale of rubbish . A little sincerity because it is Gods owne creature , ( it is the sincerity of God ) it is wrought by him , it is his stuffe . There is an almighty power to work truth in us : for by nature we are all false . God gives to some men to carry themselves more civilly then others , but it is nothing worth except God change a man by grace : because God accepts us according to sincerity . God values us by truth , so much truth , so much esteem of the God of truth . And where this sincerity is , God beares with many infirmities . As in marriage , the husband that is discreet , that knowes what belongs to marriage , if the heart of the wife be true , though she have many women like infirmities , he passeth by them , as long as the conjugall knot is kept unviolate . So a Christian if his heart be true that he looks to God in all things , though he have many infirmities , God passeth by them . As we see in Asa , how many faults had he committed ? he trusted in the Physitians ; he used the Prophet hardly , and many other faults , and yet it is said that his heart was upright all his daies ; because he had truth in him . It was in passion , that he did this or that otherwise . So Hezechias , although he had many infirmities : yet he could say that he had walked uprightly before God , and God did well esteeme him for it . And when he speakes of those that were to come to the Passeover , Be mercifull to those that prepare their hearts , those that have true hearts , though they have many weaknesses . Now if the heart be false ; though a woman have many vertues , yet if she want the main , if she have a false heart to her husband , what is all the rest ? So the soule that is married to God , that hath sweet communion with God , if the heart and soul be naught what are all the shewes in the world ? they are nothing . Let us take it to heart therefore , and labour to approve our hearts and souls to God , ( in all that we doe ) more then our lives , and outward conversations to the world . Let them think what they will , so God approve of our hearts , and intentions , and purposes , we are not to passe what the world judgeth , as Saint Paul saith of himself . Again , this should incourage us to labour for sincerity , and truth , because wheresoever that is , there is a growing to perfection , To him that hath shall be given . If we order our conversation aright ( as the Psalmist saith ) and labour to please God in all things , the more we doe , the more we shall have grace to do ; and the more we have , the more we shall have , to him that hath shall be given , that is , he that truly hath , and doth not seeme to have , but hath not indeed : that seemeth to have goodnesse , and hath none indeed , that which he hath shall be taken from him . A true Christian is alway on the mending hand , it is a blessed prerogative : he is alway mending , and bettering by Gods blessing . For where God gives in truth , if it be but a little , if it be but a grain of mustard-seed , if it be true , he will cherish it , till it come to be a tree : he will adde grace to grace , one degree of grace to another . Where there is truth it is alway honoured with growth . It is not onely a sign of truth , but where truth is , there will be an endeavour of growth : it is a prerogative ; where God bestowes truth , he will alwaies adde the grace of growth , though not at all times alike : yet if Christians sometimes do not grow , their not growing , and their failings shame them , and makes them grow more afterward , and recover their former backwardnesse . A true Christian is alway on the mending hand . An hypocrite growes worse and worse alway , till he be uncased altogether , and turned into hell . These and such like considerations may stirre us up to labour to have a conversation in simplicity , and godly sincerity . Now how shall we come to carry our selves in sincerity , that we may have comfort in all estates ? That we may carry our selves in sincerity : First , we must get a change of heart ; our nature must be changed : for by nature a man aimes at himself in all things , and not at God. A man makes himself his last end ; he makes something in the world , either profits , or pleasures , &c. the term that he looks unto : therefore there must be a change of heart : a man must be a good man , or else he cannot be a sincere man. Such as we are , such our actions will be : therefore we cannot be sincere till we have our hearts changed . No man can aim at Gods glory , but he that hath felt Gods love in himself , therefore ( as a particular branch of that , ) labour to get assurance of the love of God in Jesus Christ : for how can we endeavour to please him unlesse we love him ? and how can we love him unlesse we be perswaded that he loves us in Christ ? Therefore let us stablish our hearts more and more in the Evidences of his love to us , and then knowing that he loves us , we shall love him , and labour to please him in all things . These are grounds that must be laid before we can be sincere : to get assurance of Gods love to us in the pardon of our sins . Our conscience must be purged from dead works to serve the living God ; as the Apostle saith , that is , we cannot serve God to our comfort till our consciences are sprinkled with the blood of Christ , which assures us of the pardon of our sins . Therefore saith Zachary , We are redeemed , that we might serve him in righteousnesse and holinesse before him all the dayes of our life . So that unlesse a man be redeemed , he cannot serve him in righteousnesse , and holinesse ( before him ) all the daies of his life ; that is , he cannot serve God in sincerity . For who will labour to please his enemy ? Therefore the Papists maintain hypocrisie , when they say we ought not to be perswaded of the love of God ; for then we ought to be hypocrites : for how shall we seek him with the losse of favour , and of credit , and of life it self , if we know not that his favour will stand us in stead , if we lose these things for him ? Again , that we may be sincere , let us labour to mortifie all our earthly affections to the world : for how can we be sincere when we seek for honours , and pleasures , and riches , and not for better things ? Therefore we must know that there is more good to be had in truth , in a down-right Christian profession , then in all worldly good whatsoever . And if we be hypocrites in our profession , there is more ill in that then in any thing in the world . This will make us sincere , when we can be perswaded that we shall get better things by being sincere in Religion then the world can give us , or take away from us . For why are men insincere , and false-hearted ? Because they think not Religion to be the true good : they think it is better to have riches then to have a good mind : these things therefore must be mortified , and a man must know that the life of a Christian is incomparably the best life , though it be with losse of liberty , yea , with the losse of life it self . Simon Magus grew to false affections in Religion , because he thought to have profit by it . So the Pharisees , they had naughty hearts , and therefore they had no good by Religion . No man can profit by Religion , so long as his heart is naught , so long as there is some Idol in his heart . A good Christian had rather have a large heart to serve God , and rather grow in the Image of God , to be like him , then to grow in any thing in the world , and that makes him sincere out of a good judgment : because Christian excellency is the best excellency incomparably . For he knowes well what all else will be ere long ; what will all do good ? riches , honours , friends , what good will they do in the hour of death ? There is nothing but grace , and the expression of it in the whole conversation that will comfort us , therefore he undervalues all things in the world to sincerity and a good conscience . Again , that we may have our conversation in sincerity , let us labour in every thing we do to approve our selves to the eye of God. We see the Scripture every where shewes , that this hath made Gods Children consciencious in all their courses : even when they might have sinned not only securely , but with advantage . What kept Joseph from committing folly with his Mistresse ? Shall I do this and sin against God ? Gen. 39. And so Job in chap 31. he shewes what awed , and kept him from ill doing , in vers . 3. Doth not he see my wayes , and account all my steps ? this was it that kept him in awe . So the Church of God , Psal. 44. being in great distresse , they kept themselves from Idolatry , and from the contagion of the times wherein they lived : upon what ground ? you shall see in vers . 21. If we had done thus and thus , shall not God search it out ? for he knowes the very secrets of the heart . So a Christian being perswaded of the eye of God upon him , it makes him sincere . The eye of God being Ten thousand times brighter then the Sun , he being light it self : he made the heart , and he knowes all the turnings of the heart . The consideration of this will make us sincere in our closets , in our very thoughts : for they all lie naked and open to his view . What is the reason that men practise secret villainy , secret wickednesse , and give themselves to speculative filthinesse ? because they are atheists , they forget that they are in the eye of God , who sees the plots and projects of their hearts , and the nets that they have laid for their brethren . Therefore David brings them in saying , Tush , God sees us not . And that is the reason they are unconscionable in their desires , in their hearts , in their secret thoughts . It is from a hidden Atheisme : For if we did consider , that the eye of God sees us in all our intents , and actions , and sees us in what manner we do all , and to what end ; that he sees every action with the circumstances , the aimes , and ends , if the heart did well ponder this , it would prevent a great deal of evil . Conscience is the witnesse of our conversation , a witnesse that will keep us from offending . If there were a witnesse by , and that witnesse were a great person , a Judge , &c. it would keep us in our good behaviour . Now when a man shall consider , I have a witnesse within me , my conscience ; and a witnesse without , which is God , who is my Judge , who can strike me dead in the committing of a sin if he please : this would make men , if they were not atheists , to fear to sin . Let us labour therefore to approve our hearts to God , as well as our conversations to men : set our selves in the presence of God who is a discerner of our thoughts as well as of our actions ; and that which we should be ashamed to do before men , let us be afraid to think before God : that is another means to come to sincerity . Another Direction , to help us to walk sincerely is : especially to look to the heart , look to the beginning , to the spring of all our desires , thoughts , affections and actions , that is , the heart : the qualification of that is the qualification of the man. If the heart be naught , the man is naught ; if that be sincere , the man is sincere . Therefore look to the heart , see what springs out thence : if there spring out naughty thoughts and desires , suppresse them in the beginning . Let us examine every thought : if we find that we do but think an evil thought , execute it presently , crush it : for all that is naught comes from a thought , and desire at the first : therefore let us look to our thoughts , and desires ; see if we have not false desires , and intents , and thoughts answerable . God is a Spirit , and he looks to our very spirits : and what we are in our spirits , in our hearts , and affections , that we are to him . Therefore ( as a branch of this ) what ill we shun , let us do it from the heart , by hating it first . A man may avoid an evil action from fear , or out of other respects ; but that is not sincerity . Therefore look to thy heart , see that thou hate evil , and let it come from sincere looking to God. Ye that love the Lord , hate the thing that is evil , saith David : not only avoid it , but hate it ; and not onely hate it , but hate it out of love to God. And that which is good , not only to do it , but to labour to delight and joy in it . For the outward action is not the thing that is regarded , but when there is a resolution , a desire and delight in it , then God accounts it as done . And so it is in evil , if we delight in evil it is as if it were done already . Therefore in doing good , look to the heart , joy in the good you do , and then do it : and in evil look to the heart , judge it to be evil , and then abstain from it . This is the reason of all the errours in our lives ; because we have bad hearts , we look not to God in sincerity . Judas had a naughty heart , he loved not the Lord Jesus Christ , and therefore he had a naughty conclusion . What the heart doth not is not done in Religion . Thus we see how we may come to have our conversation in sincerity , that we may rejoyce in the testimony of our conscience . Therefore now ( to make an Use of Exhortation ) we should labour for sincerity , and esteem highly of it , because God so esteems of it . Truth is all that we can alledge to God : we cannot alledge perfection . St. Paul himself saith not , I have walked exactly , or perfectly : no , but he saith , This is our rejoycing , that we have walked in sincerity . So , if a mans conscience can excuse him of hypocrisie and doubling , though it cannot free him from imperfections , God in the Covenant of Grace looks not so much at perfection , as at truth . Here I might answer an Objection of some Christians : Oh , but I cannot pray without distraction , I cannot delight so in good things , &c. Though a Christians heart cannot free him from this , yet his heart desires to approve it self to God in all things : and his heart is ready to say to the Lord as David said , Lord try me , if there be any way of wickednesse in me . And therefore he will attend upon all means to get this sincerity . He will be diligent in the Word of God , for therein the mind of God is manifestly seen . The Word of God it is a begetting Word , it makes us immortal , it makes us new creatures : it is truth , and the instrument of truth . Truth will make truth . The true sincere Word of God , not mingled with devices , it will make what it is . The Word of God , being his Word who is Almighty , it hath an Almighty transforming power from him : It is accompanied , and cloathed with his Almighty Spirit . Truth will cause truth ; such as it is in it self it will work in our hearts . In that mungrel , false Religion Popery , they have traditions , and false devices of men , and so they make false Christians , such as they are , they make : strain them to the quintessence , and they cannot make a true Christian . Truth makes true Christians ; therefore attend upon Gods Ordinance with all reverence , and it will make thee a sound heart : it is a transforming Word . Those that desire to hear the Word of God , and to have their consciences to be informed by the hearing of it , they are sincere Christians : and those that labour to shut up the Word of God , that it may not work upon the conscience , they are false-hearted . A heart that is sincere , it prizeth the Word of God that makes us sincere : the Word of God hath this effect , especially being unfolded in the Ministery of it , that a man may say as Jacob did , Doubtlesse God is in this place . It is all that is ours ; nothing runs upon our reckoning but sincerity . For what I have not done truly , Conscience saith I have not done to God , and therefore I can expect no comfort for it : but what I have done to God , I look to have with comfort : for I know that God regards not perfection , but sincerity ; he requires not so much a great faith , as a true faith ; not so much perfect love , as true love , and that I have in truth , as S. Peter said , Lord thou knowest that I love thee . This will make us look God , who is the Judge , in the face . It gives us not title to heaven , for that is onely by Christ : but it is a qualification required of us in the Gospel ; nothing is ours but what we do in truth . And again , consider , That it will comfort us against Satan at the hour of death : when Satan shall tempt us to despair for our sins ( as that he will do ) we may comfort our selves with this , that we have been sincere . We may send him to Christ ( for that must be the way ) who hath fulfilled Gods will , and satisfied his Fathers wrath : Satan will say , This is true , it is the Gospel , and therefore it cannot be denied ; but it is for them that have walked according to the Spirit , and not according to the flesh ; for those that have obeyed God in all things . Now when our Conscience shall joyn with Satan , and say , we did nothing to God , we have not obeyed him ; how can we answer him ? we must needs yield to the tempter . But when we can say with Peter , Lord , thou knowest that I love thee ; thou knowest I have laboured to approve my heart to thee ; and that I have prosecuted this desire with endeavours : this will comfort a man in the time of temptation : therefore let us labour to have our conversation in sincerity . It will afford us much comfort in this life , as it did S. Paul : S. Paul here was in some grievous sicknesse , even to death , and he was disgraced as a person that regarded not his promise of coming to them . Now what doth he do in all this sicknesse and disgrace ? what doth he answer to them ? he comforts himself in this , My rejoycing is , that my conscience doth testifie my sincerity . He runs to God , and to his sincerity as his strong hold ; he approves himself to God. Some thing we shall have in this life first or last , afflictions , or disgraces , and troubles will come . What is then the strong hold of a Christian ? Then he runs to his sincerity . What would Hezekias have done when he received the sentence of death , that he had walked before God in uprightnesse , and sincerity ? Sincerity then is worth more then the world . And he that will not labour for that which is worth more then all the world , it is a sign he is ignorant of the worth of it . A man at the hour of death he would lose all the world if he had it , for sincerity . Therefore let us not part with our sincerity . Let us not offend against sincerity and truth by falshood in our carriage , and in our tongues , or conversations any manner of way , since it will yield us so much comfort in temptations , and afflictions , and at the Tribunal , and Judgment-seat of Christ. Let us not have false aimes and ends , and do things in a false manner . It is not action onely that God requires , but the manner . If we regard not the manner , God will not regard the matter . The matter of the Pharisees performances was very good for stuffe ; but their hearts being naught , God regarded it not . Let us look to the manner of doing all that we do , that we do them to God , that we do them in sincerity in a holy manner . The Scripture requires this , receive the Sacrament , but thus , Examine your selves ; Take heed how you hear . Let your conversation be in the world , but thus , in simplicity , and godly sincerity . S. Paul doth not say , that he rejoyced in miracles , or in the great works that he had done , in converting of Nations , &c. which yet were matters of joy : but when he comes to joy indeed , here is his joy , that his Conversation had been in simplicity and godly sincerity . And Christians must take heed that they reason not against sincerity another way , that is , to conclude they have no goodnesse , because they see a great deal of corruption , and imperfections ; for imperfections may stand with truth . Asa ( as I said ) had many infirmities in his life , yet notwithstanding it is said , that he walked in sincerity . So Hezekias , it is said he walked before God uprightly , yet he had many infirmities and imperfections . Nay a man may well retort this upon such poor soules , ( that are witnesses with Satan against themselves , in the sight of their sins ) that their sins being known by them , especially with hatred of them , it is a sign of sincerity . Again , others are ready to say , I am not sincere , because God followes me with afflictions , and distresses . Reason not so , for he therefore followes thee with afflictions , because he would have nothing but sincerity in thee , he would make thee wholly sincere , and purge thee as metal is purged in the fire from the drosse . Therefore take heed thus of sinning against sincerity . Do nothing in hypocrisie : and when we are once sincere , let us not sin against it by yielding to the Devil . This comforted Job , when his friends alledged his corruptions : Well , ( saith he ) you shall not take away my sincerity from me . He looked to the eye of God , that saw him , to whom he approved his heart ; and that consideration made him sincere , and thence he comforted himself : So let us comfort our selves in our sincerity against Satan's allegations ; as a condition of the Covenant of grace which respects not perfection , but truth . To adde one thing more : As there is an order of other graces ; so there is an order in this sincerity which we should labour for . There is this order to be kept . We must digg deep : we must lay a sincere foundation . What is that ? A deep search into our own hearts and waies by sound humilition . We say of digestions , if the first be naught , all are naught : if the first concoction in the body be naught , there can never be good assimulation , there can never be good blood : so if there be not a good , a sincere foundation , there can never be a sincere fabrick . Therefore many mistake , and build Castles in the Ayr , comb Downes ( as we say ) they build a frame of profession that comes to nothing in the end ; because it is not sincere in this order , they were never truly humbled , they had a guilefull heart , in the cnofession of their sins : they never knew what sin was throughly , and feelingly . Blessed is the man in whose spirit there is no guile , Psal. 32. The Psalmist especially means and intends there , in regard of down-right dealing with God in the confession of sins . For he himself when he did not deal roundly , and uprightly with God in the confession of his sinnes , with detestation , and with resolution never to commit the same again , he was in a pitiful plight both of soul and body : his moisture was turned into the drought of Summer . But when without guile he laid open his soul to God , then he came from sincere humiliation , and sincere confession , to sincere faith . Therefore ( for the order ) let us first labour to be sincere in the sight of that which is ill in us , in the confession of our sins , and then we shall be sincere , the better to depend upon Gods mercy in Christ by faith . And from thence we shall come to sincere Love , when we believe that God is reconciled in Christ , we shall love him . Our love is but a reflexion of his love to us : when once we know that he loves us , we shall love him again . The Spring of all duty is sincere love , coming from sincere faith : as sincere faith is forced out of the sincere sight of our sins , of the ill , and miserable estate we are in . A man will not go out of himself , so long as he sees any hope in himself : and therefore sound knowledge of the evil condition we are in , it forceth the grace of faith , which forceth a man to go out of himself . And then when he is perswaded of Gods love in Christ , he loves him again . Love is that which animates , and quickens , and enlivens all duties , What are all duties , but love ? Christ reduceth all to love . It is a sweet affection that stirres up and quickneth to all duties ; it carries us along to all duties : all are love . What need I stand on sincere patience , sincere temperance , sincere sobriety , & c ? If a man have sincere love to God , it will carry him to all duties , remember this order . Especially every day , enter into your own soules , and search impartially , what sin there is there unconfessed , and unrepented of , and make your peace with God by confession . And then go to sincere dependance on God by faith in the Promises . And then stirre up your hearts to love him ; and from the love of him to love one another in sincerity , not in hypocrific . Thus we have the manner of the blessed Apostle's Carriage in the world , whereupon his rejoycing was founded , Our rejoycing is this , the testimony of our conscience , that in simplicity , and godly sincerity , We have had our conversation in the world . I will speak a little of those words , before I come to the negative part , Not in fieshly wisdome . [ Our Conversation , ] By Conversation , Anastrophe , he means the several turnings of his life , in what relation soever he stood to God , to men , as a Minister , as a Christian , as a friend , as a neighbour , at home or abroad , in all estates , in all places , and at all times , his Conversation was in simplicity , and sincerity . In the world ] That is , wheresoever he had lived . And mark how he joyns them together ; his conversation in the world amongst men , it was with sincerity to God. It was that that did rule his conversation in the world . And so it should be with us wheresoever we are , or whatsoever we do in the world , our carriage here must be directed by a higher aspect . The Ship while it is tossed in the Sea , it is ruled by the Pole-starre ; that must guide it : so in our conversation in the world , the stuffe of our conversation may be the businesse we have in the world , but the rule , the regiment of all must be from heaven , with an eye to God. I touch that from the knitting of these together . Now where he saith , That his Conversation was in simplicity and sinceriy , you may see here then that all the frame , all the passages of his life were good . This makes good that which I touched before ( which hath its proper place here , ) That Sincerity extends it self to all the frame of a mans life . He that is sincere , is sincere in all places , and at all times , in all the turnings , and windings , and passages of his life , or else he is not sincere at all . His conversation must be sincere , wheresoever he lives , or whatsoever he doth , in prosperity , or adversity , at home , or abroad . The veriest hypocrite in the world hath he not pangs sometimes ? Take an oppressour , he thinks that he should not die so , he thinks , I must be called to an account if I do thus . Doth not Ahab lie upon his sick bed sometimes ? Is not Herod sometimes troubled in conscience ? hath not a wicked man sometimes twitches of conscience which the world sees not , secret checks of conscience ? Oh , yes , there is not the vilest man living , but he hath his good fits , he hath pangs of goodnesse : but what is this to a conversation ? Our conversation must be in sincerity in all the turnings and passages of it . God judgeth us by the tenour of our life , and not by single particular acts : a good man may be ill in a particular act ; and an evil man may be good in a particular act : but I say , God doth not judge us by a distinct severed passage , but by the tenour of our life . Uniformity , equability , and evennesse of life it is an undoubted evidence of a good man. Because he is a new creature , and being a new creature , he hath a new nature ; and nature works uniformly . Art works differently , and enforcedly . Teach a creature some what that is against nature , it will do something , but a Lion will have a Lions trick ; and a Wolf will have a Wolfes trick : teach them never so much , a Lion will be a Lion in all places , a Wolf will be a Wolf , and an Eagle will be an Eagle . Every creature will observe its own nature , and be like it self . A Christian as far as he is good , as far as he is a Christian , is uniform : his conversation is good , he is like himself , in all places , in all times , upon all occasions , in prosperity , in adversity . The very Word shewes , that the universality of a mans course must be in sincerity , wheresoever he is . God is every where , and sincerity hath an eye to God , it makes a man good every where : or else it doth nothing to God. Doth not God see every where , abroad , and at home , in our closets ? If we plot villainy , there ses he it as well as abroad : therefore if I do it any where , I regard not the eye of God. Again , where he saith , Our Conversation , it implies constancy , as well as uniformity , he was so in all places , and in all times : but that I noted before , therefore I passe it . Our Conversation . In the world . That is , amongst other men wheresoever I was , and have lived : whence we see , That Christianity may stand with conversing abroad in the world . Men need not be mued up in a cloyster , as the foolish Monks in former times , they thought that Religion was a thing confined to solitarinesse . Whereas oft-times it requires greater strength of grace to be alone , then to be in company : we know the proverb , Woe to him that is alone . A good Christian converses in the world , and that in simplicity , and sincerity . We need not ( I say ) cloyster our selves up to be good men , to be sincere Christians . We may converse in the world in sincerity if we have Saint Paul's spirit . But that which I will presse more , is this , that True Religion where it is in strength doth carry a man in the world , and yet he is not tainted with the world . Saint Paul conversed in the world in sincerity . The world is an hypocrite , as he said of old : the whole world acts a part , it is an hypocrite , and a cruel opposer of sincerity , and truth . Saint Paul lived abroad in the world amongst men that had aimes of their own , and abused themselves in the world , and yet he walked in simplicity , and sincerity , he was a good man for all that . A man that is not of the world , but begotten to be a member of a higher world : he may carry himself in the world without the corruptions of the world , he may carry himself so in the world that he may not be carried away of the world : we see S. Paul did so . Noah was a good man in evil times , a good man in his Generation . Henoch , in evil times walked with God. In Act. 13. David in his Generation served the purpose of God : and his Generation was none of the best : for you know there was Achitophel , and Doeg , which were bad companions , yet in his Generation he served the purpose of God. So every man in his time may live and converse in the world , and yet not be carried away with the corruptions of the times . What is the reason ? The reason is , That a true Christian hath a spirit in him above the world . As Saint John saith , The Spirit that is in you is stronger then he that is in the world . The Child of God hath a Spirit in him , a new nature , that sets him in a ranck above the world . Christians are an order of men that are above the world , they are men of another world : and therefore having a principel of grace that raiseth them above the base condition of the world , they can live in the world , without the blemishes and corruptions of the world , they are men of a higher disposition . Even as sicknesse in the body hurts not the reasonable life ; so any thing that a Christian meets with in the world it hurts not his Christian life which is his best life ; because it is a life of a higher respect , of a higher nature : Saint Paul's conversation was in heaven , it was above the snares here below . He was crucified to the world , he was a dead man to all that was evil in the world , and to that which was good and indifferent in the world For pleasures , for honours , for meat and drink , and such necessaries : the counsel that he gave to others , he practised it himself , for worldly callings , and refreshings , and the like , 1 Cor. 7. The time is short , let us use the world as though we used it not . He used indifferent things in the world ( which are good or evil as they be used ) as if he had not used them . He lived in the world , as a traveller or passenger , he knew he was not at home ; he knew he had another home to go to : Here we have no continuing City , and therefore he used the world as though he used it not . As a Traveller useth things in his way as far as they may further him ; but let his very staffe trouble him , he throwes it away . So , a Christian useth indifferent things in the world ( which are good or evil according as himself is , ) he useth them well ; because all things are pure , to the pure : he useth them so as that he doth not delight in them because he hath better things to solace himself in : he doth not drown himself in these as worldlings do . And for the ills of the world , a Christian in a good measure is crucified to the world , and the world to him . And he hath his conversation in heaven , Philip. 3. 20. But our conversation is in heaven . Many serve their bellies , whose end is damnation : but our conversation is in heaven : Now his conversation being heavenly , that is the reason that he can converse in the world in sincerity , though the world be of another strain . So you see then , that a Christian is of a higher nature , of a higher condition then the world : and he is crucified to the world ; and he knowes himself to be a passenger , and a traveller in the world , and therefore he useth the world as though he used it not . And withal he hath his imployment above the world . The birds that have the ayr , as long as they are there , they are not catched with snares below : and Christians that have their conversation above , they are not ensnared with the things of the world as other men are . We see Saint Paul conversed in the world in sincerity . I observe it the rather , because it is the common exception of weak , and false spirits . We must do as the world doth , or else we cannot live . He that knowes not how to dissemble , knowes not how to live . And the times are naught : so that which is naught and grounded in themselves , they lay all the blame of it upon the times . Indeed the times are naught , like themselves . As he said , There is a circle of humane things ; the times are but even as they were : things come again upon the stage , the same things are acted : the persons indeed are changed , but the same things are acted in the world to the end of the world . The times were naught before , they are naught , and they will be so . Villany is acted upon the stage of the world continually . The former actors are gone , but others are instructed with the same devices , with the same plots : The Corruption of nature shewes it self in all . Onely now we have the advantage for the acting of wickednesse in the end of the world : because besides the old wickednesse in former times , we have the new wickednesses of these times ; all the streams running into one make the Channel greater . Men say , alas , alas , the times are ill ; were they not so in Noah's time ? were they not so in David's time ? were they not so in S. Paul's time ? Men pretend conformity to the world upon a kind of necessity , they must do as others do . If they were true Christians it would not be so : for Noah was good in evil times . Nehemiah was good in the Court of the King of Babel . Joseph was good even in Egypt in Pharaoh's Court , this can be no plea. For a Christian hath a spirit to raise him above the corruption of the times he lives in : he hath such a spirit likewise as is above prosperity , or adversity , which will teach him to manage both , and to govern himself in all occasions and occurrents of the world . I can do all things ( saith S. Paul ) through Christ that strengtheneth me . As we say , the Planets have one course whereby they are carried with the first mover every twenty four houres from East to West ; as the Sun is , whereby he makes the day : but the Sun hath a course of his own back again ; and so by creeping back again he makes the year in his own course . So the Moon hath one course of her own : but yet she is carried every day another course by the first mover . So , a good Christian that lives in the world , he is carried with the world in common things , he companies and traffiques , and trades , and deales with the world : but hath he not a motion of his own contrary to all this at the same time ? yes , though he converse in the world , yet notwithstanding he is thinking of heaven , he is framing his course another way then the world doth . He goes a contrary course , he swimmes against the stream of the world . There are some kind of Rivers ( they say ) that passe through the Sea , and yet notwithstanding , they retain their freshnesse . It seems as an emblem to shew the condition of a Christian : he passeth thorow the salt waters ; and yet keeps his freshnesse , he preserves himself . Therefore ( I say ) it is no plea to say that times are naught , and company is naught , &c. A man is not to fashion himself to the times . An hypocrite ( Camelion like ) can turn himself into all colours but white . And as the water which we say hath no figure of its own , but it is figured by the vessels that it is in : if the vessel be round , the water is round ; if the vessel be four-corner'd , the water is so , it being a thin airy moist body : it hath no compasse of its own , but is confined by the body it is kept in . So some men they have no Religion , they have no consistence , no standing , no strength or goodnesse of their own , but such as their company is , such they are , and they think this will serve for all . I must do as others do , it is the fashion of the world : If they be among Swearers , they will swear : if they be among those that ate unclean , they will pollute themselves , they frame themselves to all companies : they will be all , but that which they should be . This will not serve the turn . A Christian may pray for the assistance of God to keep him in the world ; and he may know that God will. What ground hath he ? Our Saviour Christ , Joh. 17. saith he , Father , I pray not that thou shouldest take them out of the world , but that thou keep them in the world . He prayes for his Apostles , and Disciples , that God would keep them in the world from the contagion of sin , and from the destruction of the world . S. Paul you see lived and conversed in the world , wheresoever he was , in sincerity , and simplicity : he was not carried away with the stream , and errours of the times wherein he lived . Nay , to adde more , it doth unite the power of grace together , and make a man the better , the worse the company , or the place is where he lives . We know in nature , the environing of contraries , increaseth the contrary : and holy men have been better oft times in the middest of temptation , and have gathered their forces , and strength of grace together , more then when they have been more secure . The envy and malice of the world is quick-sighted , and the more they live amongst those that are observers of them , the more cautelous they are of their carriage . You know it is the Apostles reason , Redeem the time , because the daies are evil : be you the better , because the daies are evill ; witnesse for God in an evil Generation , in evil times : he doth not say , Do you sin , because the daies are evil . Gods people do alwaies witnesse for him . Let me adde this likewise ( to give farther light ) that we must not take occasion hence , to conform and fashion our selves to any company , to cast our selves into evil company when we need not . We must not tempt God : for then it is just with God to suffer us to be soyled with the company . And by our carelesnesse in this kind , we offend the godly , that easily hereupon take us to be worse then we are : and as we grieve the Spirit of God in them , so in our selves ; and we build up and strengthen wicked persons . And therefore this living in the world in simplicity , and sincerity , it must be when our calling is such , that we live in the world , that we need not any local separation to sever our selves : but when in the world we are cast on men without grace , by our callings , and occasions , we may presume that God will keep us by his Spirit . Let us not be weary of hearing of this point : For ere long we must all appear before God , and then what an honour will it be for us , that we have witnessed for God in this world ? that we have stood for God and good causes in the middest of the world , and shined as lights in the middest of a crooked Generation ? That we have managed the cause of God , and stood for Religion , and held our own in the middest of Papists , and Atheists , and prophane persons , and witnessed for the best things in spight of all , when we have been called to it . We are not to thrust our selves into unnecessary troubles , no , not for the best things , unlesse we be called to it : but when we are called , and can witnesse for the best things , what an honour will it be for us ? And on the contrary , saith Christ , He that denies me , and is ashamed of me before men , of him will I be ashamed before my heavenly Father . What a fearfull thing is this ? Let us look to God in simplicity , and sincerity , and God will keep us that the world shall not hurt us . What will become of us ? ( will some say ) this trouble we shall come into , and that persecution will befall us . It is not so , Christ was opposed when he was here upon earth ; but till his hour was come they could not do any thing . Every man hath his hour , every man hath his time allotted to serve God in here : God hath measured out his life ; and till his hour be come , that God will take him out of the world , God will bind up the endeavours of men , their plots shall be to no purpose , God will keep them , and watch over them that are down-right . Because thou hast kept my Word , I will keep thee , saith God. Let us keep the Word of God in evil times , and God will keep us : let us stand for God , and he will stand for us . It is no plea to say , I shall run into this danger , and that danger : God will be thy buckler and thy shield , if thou stand for him . And that which brings danger is too much correspondence with the world : when men forsake their sincerity in the world , when men will be on both sides they carry things unhappily , and unsuccessefully . A down-right atheist will carry things with better successe then a halting Christian. For his policy , and subtilty will carry him to actions inconvenient ; but then comes his conscience after , when he is in the middest of them , and damps him that he cannot go forward nor backward . Therefore the only way is to resolve to live in the world in simplicity , and sincerity . If we do so , we may carry holy businesses strongly . God will assist us therein , he will increase our light , and make our way plain , and clear to us . But if a man be not sincere , but double , and carnal , and pretend love of Religion , and yet take courses , and do actions that are not suitable to Religion , it will not succeed well , God will curse it : he will strike him with amazement , he will strike his brain with errours in judgment , &c. There is no pretence therefore to make us live falsly , and doubly in the world : but we ought to live as S. Paul did ( let the world be as bad as it will , or as it can be ) in simplicity and sincerity : God will shew himself strong for those that walk uprightly ; he will be wisdome to such : but if we walk doubly , and falsly , and make Religion our pretence , God will shew himself our enemy . Where be your newters then ? where be your Politicians in Religion that will keep their Religion to themselves ? S. Paul conversed in the world , wheresoever he was , in sincerity , he made shew what he was ; he walked not according to carnal wisdome : ( as he saith afterwards ) where be your Nullifidians then that are of all beliefs , and yet are of no belief ? that fashion themselves to all Religions . And if they be of the true Religion , yet it is their wisdome to conceal it . S. Paul did not so : But I shall have occasion to touch that in the negative part afterward , not in fleshly wisedome , &c. Again , where he saith , My conversation hath been thus , in the world . He means , in this life my conversation here hath been sincere . I will give you a touch on that ; though it be not the main aim here : yet notwithstanding it may well be touched , That We must while we live here in this world converse in simplicity , and sincerity . We must not turn it off to live as we list subtilly , politickly , and carnally , and then think to die well . No , we must live soberly , righteously , and justly in this present world , Tit. 2. Do you think to begin to live well when you are gone hence ? No , that is a time of reward , and not a time of work . This world is Gods Work-house , here you must work . This is Gods field , here you must labour . This is Gods Sea , here we must saile , here we must take pains , we must sweat at it , here we must plow , and sowe , if ever we will reap . Doest thou think to carry thy self subtilly , to have thy own ends in every thing here , and then when death comes a Lord have mercy upon me shall serve for all ? No , thou must converse as a Christian while thou livest here in this world in simplicity , and sincerity : God must have honour here by thee ; thou must have a care of thy salvation here . Doest thou think to have that in another world which thou doest not care for here ? Doest thou think to have glory in another world , which thou didst not think of here ? Doest thou think to reap in another world that which thou didst not sowe here ? Let us in this world stand for the glory of God , openly , and boldly , and for the example of others , for the exercise of our own graces . A true Christian hath his conversation in sincerity in this world . The more too blame the world then to deprave their dealing . Why ? Because they are lights in the world , and they serve the world to good purpose , if the world would take benefit by them : they shine in the world to lead them the way to heaven . But the world is willing to let them go to heaven alone if they will. But if the carriage of Gods Children be like S. Pauls , ( as it is true : for they are all of one disposition ) they converse in simplicity , and sincerity wheresoever they are : wicked , slanderous , malicious , depraving persons are to blame , that lay to their charge , hypocrisie , and this and that ; when it is nothing so . They deserve well of the wicked unthankful world , and God upholds the World for their sakes . When the righteous are exalted , the City rejoyceth , saith Solomon . Because wheresoever they live , they live not onely in simplicity , and sincerity , but they live fruitfully : the City , the whole community , all the people are the better . They make the times , and the places the better wherein they live . Because a good man is a publike good . The Spirit of God when it makes a good man , it puts him out of himself , and gives him a publick affection : it teacheth him to deny himself , it teacheth him to love others ; it teacheth him to imploy and improve all that is in him ( that is good ) for the service of God , and of men ; to serve God in serving men in the place he lives in . Therefore malicious , and devillish is the world to deprave such kind of men as live in the world in simplicity , and sincerity , that serve God and the world by all the means they can . Our Conversation hath been in simplicity , and sincerity in the world . But more abundantly to you-ward . Why ? was it in hypocrisie to others , and in sincerity to them onely ? No , that is not the meaning : but thus , that wheresoever he had lived in the world , in what estate soever he was , he carried himself in simplicity , and sincerity : but to you I have made it more evident , then to any other . Why ? because he had lived longer with them ; and they were such as he was a Father unto in Christ : therefore , saith he , I have evidenced my simplicity , and sincerity more abundantly to you then to any other . Whence we may observe , That A sincere Christian is best where he is best known . It is a note of a truly good , and sincere man to be best where he is best known , ( as I touched when I opened the words . ) It is otherwise with many , their carriage abroad is very plausible : but follow them home , what are they in their families ? they are Lions in their houses . What are they in their retired courses , and carriage ? they do not answer the expectation that is raised of them abroad , they never pray to God , &c. those that know them best will trust them least . It is not so with a Christian , my conversation in the world hath been good wheresoever it hath been ; but among you with whom I have conversed more familiarly , who have seen my daily carriage , and course of life ; among you my conversation was best of all . It is a note of a man that is sincere , that the more he is seen into , the more he shines . The godly are substantially good , and therefore where they are best known , they are best approved . For Christians they are not painted creatures , that a little discovery will search them to the bottom , and then shame them : they are not gilded , but gold ; and therefore the more you enter into them , the more metall you shall find still . They have a hidden treasury , the more you search them , the more stuffe you shall have still : their tongues are as fined silver , and their heart is a rich treasury within them . A Christian he labours for a broken heart still ; he labours to get new grace , and new knowledge of the Word of God still ; and the more you converse with him , the more you see him ; the more you shall approve and love him , if you be good as he is : therefore saith the Apostle , I have carried my self well to all , but especially to you with whom I have lived longer . Therefore as we would have an evidence of our sincerity ( which is the best evidence that we can have in this world ) that we may be able to say that we are sincere and true Christians , ( which is better then if a man could say he were a Monarch , that he were the greatest man in the World , ) let us labour to carry our selves in our courses to those that know us best , and in our most retired courses like to Christians . And not to put on the fashion of Religion as men put on their garments ; their best garments when they go abroad , and so to make good things serviceable to our purpose : but to be so indeed at home amongst our friends , among those that know us , when we are not awed ; ( as there is a great deal of liberty amongst friends , ) wheresoever we are , let us remember we are alway in the eye of God ; and labour to approve our selves most to them that know our courses most . God knowes more then men , therefore let us chiefly labour to approve our selves to him . And next to God , let us approve our selves to conscience , fear conscience more then all the Monarchs in the World ; because that knowes most , and will be most against us . And then again , for others that know our conversations , good men that converse with us , let us approve our selves to them most that have the best and the sharpest judgments . A true Christian , as he loves goodnesse , so he loves it most that it should be in his own heart . He lives more to God , and to conscience , then to same , and report : he had rather be , then seem to be . And as he hates all ill , so he hates even secret ill ; the nearer corruption is , the more he hates it . As a man hates Toads and venemous creatures ; and the nearer they are , the more he hates them . The most retired carriage of a Christian is most holy , and best of all . Again , where he saith , My Conversation hath been in simplicity , &c. to you-ward . Here is a good note for Preachers , that if they look to convert any by their Doctrine , they must win them by their conversation likewise in simplicity and sincerity . Saint Paul being to gain the Philippians to Christ ; he doth it not by words onely , by arguments of Logick , and by perswasions onely to convince the understanding of the truth of that which he taught : but he demonstrates to them how they should live , Walk as you have me for an ensample . I shew you , that that which I teach is possible , by my practice . I shew to high and low , how I carry my self ; My conversation hath been in simplicity , and sincerity . Those that I would convert by my Doctrine , I labour by my Conversation to gain them . So I say , Ministers have here a special direction , how to carry themselves . And others likewise that have a gaining disposition ( as indeed we should not stand upon terms of this and that , but every one labour to gain others ) would you work upon others , and gain them from Popery , & c ? Then not onely shew them arguments to convince their judgments , ( which must be done , that is certain ) but likewise let them see that the things that you speak are possible things , things that you are perswaded of . And if you be not good , and presse them to goodnesse , you cannot perswade them of the truth of that you speak : they will think it is not possible ; for then you would act it your selves . But when they see one go before them , and demonstrate it to their eyes , how they should carry themselves ; this is the way to teach them to be sound Christians indeed . But I hasten to the negative part . Not in fleshly wisdome , &c. Here is a secret wipe , a secret taxing of the false Apostles , and Teachers . My Conversation hath been in simplicity , and sincerity , whatsoever you think of me , Not in fleshly wisdome , as theirs is . Not in fleshly wisdome . ] To distinguish it a little . There is a natural wisdome planted in the soul of man , even as there is a natural light in the eye , to see both things that are hurtful , and that are good for the outward man. So in the soul of man , ( which is his eye ) there is an inbred light of natural wisdome , a common light to discern of things , and of creatures : a natural kind of wisdome , which may be polished , and advanced to a higher degree by experience , and Art : As the eye of the body , it sees better , when it is helped with an outward , with a forreign light . This is natural wisdome . There is likewise a Politick or Civil wisdome , gotten by observation , and increased by observation ; and withal , it is a gift of God ( though it be a common gift ; ) As Achitophel's , it was not meerly carnal wisdom that was in him , but he had a gift of policy . So some men , though they be not truly Religious , yet God gives them a gift of politick wisdome , to be able to discern the difference of things , to lay States and Common-Wealths together , to be able to judge , and resolve , and to execute wisely , and politickly , and prudently . It is an especial gift of God. This the Apostle doth not aime at ; neither natural , nor civil wisdome , though it be a gift of God ( I say ) which is increased by observation , and by other means . Besides this , there is a spiritual , a heavenly wisdome , whereby the soul having a right end and aime set and prefixed to it , it directs all its courses to that end : whereby the soul is able to deliberate , to consult , and to resolve on heavenly things , and what hinders heavenly comfort ; and to resolve upon good duties , and to resolve against that which is ill , to resolve upon all advantages of doing good to the Church , and of all hindrances of our selves , and the Church , and of the places we live in . It is a heavenly kind of prudence to guide our own waies , yea , and to guide others too . But besides all these , there is another wisdome which is here the wisdome of the flesh : which because the flesh hath correspondency with Satan , it is also a divellish wisdome , for the most part . For the Devill plowes with our Heifer : the most mischief that he doth in the world , it is by the correspondency that he hath with our flesh , our enemy within . The flesh and Satan do joyne together , and work all strongly with the mischievous policie of the world : and therefore it is called likewise worldly wisdom . And hereupon Christians that are meere professours and not Christians soundly , some are called flesh , because they are ruled of the flesh : and they are called the world : because they frame themselves to the wisdom , and to the courses of the world ; and if you would annatomize them , there is nothing but the world in them , worldly pride , and worldly ends . And they are called Divells too , as Judas was called a divell ; they plot with Satan by carnall wisdome , they yield to Satan ; they savour not the things of God. Men have their name and denomination in the Scripture , by that which they are ruled by : when they are ruled by the flesh , they are called flesh : when they are ruled by the world , and the evil examples thereof , they are called the world . And when they are ruled by Satan , so far as they are ruled by him , they are called Satan . One of you is a Devil , saith Christ. Not in fleshly wisdome . What is meant here by fleshly wisdome ? If it be fleshly , why is it wisdome ? wisdome is but one ; there is but one wisdome . Wisdome we know in it self , it is a knowledge of principles and grounds ; and deductions , and conclusions from principles . A wise man knowes both the grounds and principles , and he knowes what may be raised from thence : and likewise a man that is truly wise , he not only knowes them , but he knowes how to act them , how to work , and act his principles , and conclusions to an end . He hath principles , and conclusions , and workings out of his brain ; and when he hath done all in the brain , when he hath framed the aime of his principles , and the manner how to act them , then he goes about to work ; and a wise man can work answerable to his end , and rules . Now there is a carnal wisdome that initiated this : for Carnal Wisdome hath aimes , and ends , and principles , and it hath conclusions from those principles , and it acts to an end . A true Christian he hath his ends ; his aime is supernatural ; to please God in all things , to be happy in another world , to enjoy God , to have nearer acquaintance with him while he lives here : many such subordinate ends , ( besides the main end ) he hath . And some principles likewise he hath out of the Word of God concerning this end : and then he hath directions out of the Word of God suitable to those principles . And then he sets on working , and all that he works is in order to his end , and in vertue of the end he propounds . As a man that travels , every step that he goes in his journey , every stepp is in vertue , and strength of his first intention , and the end that he propounds , ( though he think not of his end in every step ) and he consults and asks about the way ; and all to that end . So it is with a Carnal man too , he that walks after carnal wisdome , Carnal wisdome hath its end , and that is a mans self : for a carnal man , himself is the Idol , and the Idolater : his end is himself , either in his honours , or in his pleasures , or riches , &c. himself is the Centre into which all the lines of his life fall . And he hath rules , seek thy self in all things ; love thy self above all : And what then ? If thou love others , love them for thy self , as far as they may serve thy turn : care for no man further then thou canst make use of him for thy self , respect him so far , and no further . But it may be there are many that stand in the way . Then again he hath principles : undermine them , ruine them , make way to thine own ends by the ruine of as many as thou canst . And if another man's light over-shine thine , that thou art no body to him , Carnal wisdome bids thee deprave him , slander him , back-bite him : the more he seems to be vile , the lesse thy nakednesse shall appear : Here is Carnal wisdome . There is no envy in goodnesse , in strength and ability ; they would have all to be so : but basenesse is joyned with much envy ; when it sees another overshadow it , it labours to eclipse him with slanders , and base reports : This is a principle of Carnal wisdome . And hence comes all that working and undermining , secret conveyances , and laying nets for others , as the Prophet speaks . All carnal wisdome hath carnal ends , and carnal rules , and carnal courses answerable . It consults upon the attaining of its end , it deliberates and consults , and shrewdly too : for it is whetted by Satan . And then it goes with the stream of the world , and therefore it is carried very strongly towards its end . And then it resolves strongly : because fleshly wisdom usually is with the times . And then it executes : God suffers it oft-times to come to execution , and to enjoy its plots , and projects . And therefore in regard that it hath the same passages ( though in a contrary kind ) with other wisdome : it is called wisdome , though indeed it be not wisdome ; and thereupon it hath a diminishing term here , it is fleshly wisdome . Now this wisdome is called fleshly , because it is led with reasons from the flesh , and it tends to the maintenance of the flesh ; it comes from it , and it tends to it . I take not flesh here , for one part of a man , his body : but for the unregenerate part , which is carried to changeable things , to the creature , and sets up some creature ( to be an Idol ) instead of the Creator Blessed for evermore . And that from this reason , because the creature , the things below are near to us , and pleasant to us : and because we are brought up in these delights of the creature that are sensible ; and therefore the flesh , the baser part is ready to draw away the soul to the delights of it ; because the delights of it are pleasant , and we are trained up in them from the beginning of our life to the end of it . Now these things below , the profits , and pleasures , and honours , they work first upon the senses , upon the outward man : and from the senses they ascend to the fancy , and imagination , and that being carnal by nature esteems more highly of them then there is cause . And esteems of the contrary to these as the greatest ills : Oh , poverty is worse then hell to a carnal man ; and he had rather be dead , then be disgraced ; he had rather damne his soul , then to be denied of his pleasure : Imagination makes them such great things , and the Devil helps Imagination , he hath much affinity with that part , with the Imagination : and Imagination ( when men have strong conceits of these things ) that labours to draw the will and affections to it self , to sway that part : so that the will , the commanding part of the soul , for the most part it yields to these Imaginations of base things : it conceives of them highly , and the contrary to be vile , and base . And hereupon the will comes to approve of these things , and to choose these things : yea , and the understanding part it self , that blessed spark of wisdome that is left in us , capable of better things , and fit for the Image of God : yet that , by our corruption , being stripped of the grace it had in the creation , and now being under original corruption , being under the Law of sin ; it is led by a carnal will and Imagination , and by sense , and is ruled by them . So that that which should rule all , is ruled by base , earthly things . The soul of man while we live here is between things better then it self , and worse then it self , meaner then it self . Now by corruption it cleaves to things meaner then it self , it is witty to devise them , it is willing to chuse them , it delights in them , it bathes it self in them : so that whereas it should rule the body , the body and the lower parts rule the soul. When it yields to that which is better then it self , to the sanctifying Spirit of God , and to the Word of God , and is cloathed with the Image of God , when it yields to better things , then they raise it to a degree of excellency even above it self when it was at the best : for a man that is in Christ , that hath the Image of Christ upon him ( in some sort ) is better then Adam was in innocency ; his estate is more sure : and the dignity he is advanced to by Christ is greater then he should have had if he had stood still in Adam . This is the condition of the soul : an excellent creature , it is capable of the Image and likenesse of Christ , and of God , capable of all grace . Again , if it submit it self to base creatures , it becomes even as them ; and therefore men are called the world , they are called flesh , they are called after that which leads them : the very soul it self ( as it were ) is flesh . For as the very body of a holy man in some sort is spirit ; and every thing in him is spirit : as it shall be at the day of Judgment ( as S. Paul saith , it shall be raised a spiritual body : because it shall be subject to the motions of the Spirit of God in all things : and it shall not be supported by bodily meanes . Now the very soul is bodily and carnal : such a degeneration is wrought in man since the fall : he makes his soul that was given to guide him in this world , and which is made apprehensive of better things ; of the things of another world : this soul he makes it the bawd to serve his base lusts and pleasures . Not in fleshly wisdome . Now wisdome is a middle word , it may be either spiritual , or carnal , as the man is in whom it is . If a man have moral honesty in him , and good things in him that way , it makes him a good Politician , a wise man , usefull in his place : Though he be not a sound Christian , yet he may be a wise man in his place : and God useth such kind of men in the world , and they have their reward here , they are advanced , &c. But if it light in a divellish nature , in a crooked oblique nature , then it is malicious divellish wisdome . And , note this by the way . All men that have flesh in them , have not fleshly wisdome : for some are carried with the flesh , with the rage of fleshly lusts , as the swine in the Gospel were carried headlong into the Sea , they are carried by their lusts to hell , as your common swaggerers , and roarers : that so they may escape the danger of the Lawes , they care not for God nor man ; irregular wild persons . These have flesh , they are ruled by the flesh , but they have not so much as fleshly wisdome : for they take courses to overthrow themselves in the world , to overthrow their names , and their bodies and all . They have not so much as policy in them , their lusts so reign in them . Such wretches we have oft-times amongst us that think themselves some body , but they have not so much as Carnal wisdome in them to carry themselves better then a Devill . Now , in other men the flesh hath a wisdome that carries them not after this fashion ; but it whets their wits , and they are as bad in another kind . As , take the same man , when he is young he is carried by his brutish lusts , without any wisdome at all , even as the hurry of his lusts carry him , and transport him : when he growes old he is carried subtilly with the wisdom of the world . He is alway under lusts , alway under the flesh : when he is young he is carried with base lusts ; and when he is old he is under the flesh , and fleshly wisdome still ; he is carried with slavish covetousnesse to the world , as formerly he was subject to base lusts in his youth : all this is naught . Where these differ in the subject , in the person usually the base lust serves the witty : those that are carried with base lusts , they are subject , and inthralled , and over-ruled by those that are carried with the wisdome of the flesh . As your subtile men , your Usurers , and subtile oppressours , great witty men , they make other men serviceable to their turn , other men are slaves to them . But to come nearer that that I mean to stand on . My Conversation hath not been in fleshly wisdome . You may see by the Coherence ( which I will not dwell on ) what to judge of fleshly wisdome . Fleshly wisdome is , where there is no simplicity nor sincerity : because he opposeth them here . Where fleshly wisdome is , there is neither simplicity nor sincerity . For take a subtile wise man , he is all out-side , and there is no simplicity in him . He that is not wise to God , but to the world , he wraps himself in ceremonies in matters of Religion , and studies the out-side of things to approve himself to the world , and to attain his own ends ; but there is no simplicity or sincerity : he that is wise to the world hath no respect to God. Sincerity hath an eye to God ; and a sincere man as far as he is sincere hath an eye to God , and he doth this and that because God seeth him , and because God is leased with it : but he that works according to fleshly wisdome , he hath aimes contrary and distinct to that : therefore the Apostle saith , We walk in the sincerity of God , ( as it is in the original ) and not according to fleshly wisdome . So you may know from the opposition , that fleshly wisdome is where there is no sincerity . Where there is no love to God or to men , There is no simplicity , all is for shew ; and where there is all for shew , there is double carriage , not in simplicity aiming at Gods glory ; there is fleshly wisdome . That for the Connexion . But the point of Doctrine proper to the place is this , That Gods Children have another manner of rule to live by then the world : the rule that a godly wise man goeth by , is not fleshly wisdom . A man that looks for any joy , that lookes to be in the blessed estate that Saint Paul here was in , he must not be ruled by fleshly wisdome . Our Conversation ( saith he ) in the World hath not been in fleshly wisdome . Saint Paul no question but he had flesh in him , and likewise he had fleshly wisdome : because flesh is in all parts , and it mingles it self with all graces . In the understanding there is light and darknesse , in the will there is rebellion and pliablenesse to God : So Saint Paul had the stirrings of fleshly wisdome in him . When he was in danger , no doubt but the flesh would stir in him , you may avoid it by shifts if you will. And when he was before great ones , you may flatter and betray the truth if you will. No doubt but Saint Paul , as he expresseth him himself , Rom. 7. as he had a conflict in himself in other regards : so there was a conflict between wisdome , and wisdome : the wisdome of the flesh did stirre against the wisdome of the Spirit . I but it is one thing to have fleshly wisdome in us , and it is another thing to make it our rule . It is one thing to have flesh in us , and another thing to be in the flesh , as the Scripture-phrase is . This conflict wondrously afflicted Saint Paul , no doubt but it was one sharp conflict . No question but carnal wisdome set S Paul to shift for himself many times , but by the power of the Spirit he checked it and kept it under ; it was not his rule . Now the reasons of this Doctrine ( That the godly guide not themselves by fleshly wisdome , which hath worldly aimes , and carnal means to bring those aimes to passe , ) they are : First , Because Gods Children will not cherish that in them , and make that their rule which is contrary to God , which is enmity to God : but this carnal wisdome which proules for the world , and looks for ease , and profit , and pleasure , it is enmity to God , Rom. 8 6 , 7 , 8. the Apostle proves it at large . They being subject to God , Children of God ; being under him in all kind of subjection , as servants , as Children , as spouses , they will not cherish that which is rebellion to God , which is not subject to God , neither can be : as we may say , a Papist that is Jesuited , he is neither a good Subject , nor can be : so the wisdome of the flesh neither is it subject to God , nor can be subject ; in the nature of it , it is rebellion . It is Gods enemy , it withstands all the Articles that he hath given us to believe : fleshly wisdome hath some opposition against all truth ; it opposeth every command that God gives us to obey : there is something in flesh and blood to withstand every command : it is the greatest enemy that God hath . And as it is an enemy to God , so it is to us ; it is contrary to our good ; It is death , the wisdome of the flesh , Rom. 8. Saith the Apostle , Rom. 7. The flesh deceived me , and slew me . There is no wise man will cherish that which is death , and which is Gods enemy , and his own too . The wisdome of the flesh as it is opposite to Gods Spirit , a rebel , and an enemy to him : so it is death to a Christian , and therefore be will not frame his course of life by it . It brings us to eternal death , it betrayes us to Satan . Sampson could have had no harm , had not Dalilah betrayed him : so the Devil could not hurt us , unlesse it were for fleshly widome : the Devil is not such an enemy to a man as his own fleshly wisdome . Again , a Christian knowes that as it is contrary to God , and contrary to his good ; so it is base and unworthy as well as dangerous . It is base and unworthy for a Christian , that is an heir of heaven , that is raised to be a Child of God , to abase his wits , to proule for the world ; how base and unworthy is it for him to seek the things below that is born again to an inheritance immortal , and undefiled , that is reserved for him in Heaven ? How unworthy is it for him that hath his understanding , and all his inward parts and powers dedicated and consecrated to God , to make his understanding a bawd for the base purposes of the flesh ? The high indignity of the thing makes the Child of God ashamed to be ruled by the flesh , to prostitute the strength of his soul to the flesh : to make his soul that should carry the Image of God , to carry the Image of the Devil : to make his wit and understanding a bawd to accomplish earthly things which God hath sanctified to attain grace and comfort in this world , and to live as a Christian should do , that he may die with comfort , and enjoy heaven . Again , Gods Children will not be ruled by that which they should mortifie and subdue ; but this wisdome of the flesh is the object of mortification : they are redeemed from it . A Christian as he is redeemed from hell , and damnation , so he is redeemed from himself ; he is redeemed and set at liberty from the slavery of his soul to Satan , to the world , and worldly projects : he is redeemed from the base conversation he was in before . What hath he to do to be ruled by him from whom he is redeemed ? These things might be amplified at large : but you see the truth evident , what ground a Christian hath not to be ruled by fleshly wisdome . But to make it a little clearer . A Christian hath no reason to be ruled by earthly wisdome : for the yielding to it doth all the mischief in the world ; it is the cause of all the misery in the world , unto Christians especially . God catcheth the wise in their own 〈◊〉 ( though they be politick and wise ) especially if a Christian give way to carnal politick wisdome , God will universally shame him . I never knew a Christian thrive in politick courses . When he hath secret conveyances for the world , God crosseth him every way in his reputation , in his projects and purposes . But consider , ( to amplifie that which I gave in a branch before ) what reason hath a Christian to be ruled by fleshly wisdome , when it hinders him from all that is good , if he yield unto it , and keeps him in imperfect good ? I speak especially now to those that are not in the state of grace . What reason hath any one of you to be ruled by fleshly wisdome , when it keeps you in the state of unregeneracy ? It keeps you perhaps in some good , but it is imperfect good . You think you are good enough , and that all is sure , and God will be merciful , &c. when as a Reprobate may go beyond you . It hinders from good actions with pretences : for fleshly wisdome will tell us there will be danger : you shall be reproached if you do this and that ; you shall be accounted thus and thus , and run into obloquie . It hinders from doing good , There is a Lion in the way ; it forecasts this and that danger , it keeps us in imperfect good that will never save us : it objects dangers : the sluggard that will not set on his spirit to labour ; he thinks himself wondrous wise in forecasting dangers ; Oh , I shall want my self , &c. It dulls and distracts us in good : he that hath a carnal projecting head , it eats up his soul , that when he comes to pray , or to hear , or to meddle with spiritual matters , the marrow and strength of his soul is eaten up with carnal projects , and he doth things by halves . Nay , Carnal Wisdome as far as it is in us unmortified , it sets it self against good by depraving good , that we may seem to be mischievous , and ill , and wicked with reason . Men are loath to go to hell without reason : there was none that ever went to hell yet without wisdome ; a great deal of wisdome . And how doth their wisdome bring them to hell ? as in other respects , ( which I named before ) so in this , it whets the poysonfulnesse of their nature to invent , and to raise scandals , or to be willing to take scandals when they are offered . A carnal wise man when he knowes that such a degree of Religion is contrary to his carnal projects , he fastneth all the disgrace on it that he can , that he may be the lesse observed . Religious he would be , but with a limitation , with a reservation and restraint ; as far as may stand with his carnal projects , and purposes : and so much Religion as goes beyond that , and discovers him to be false , and halting , so much he opposeth . The wisdome of the flesh is bitter and sharp against all the opposers of it , and stirres the cursed nature of man to the opposing of that which is contrary to it . Take a carnal man , either in Magistracy , or Ministery ; if he be not humbled with pains in his calling , and with the Word that he teacheth : what doth he most hate in the world ? what doth he oppose ? is there any thing but saving grace ? is there any thing but that which God loves most , and which is best for his soul that is the object of his spight , and of his poyson and malice ? To be led by this is even as if a man should be led by a Pirate , by a thief , by an enemy : and what can become of that man ? to be led as the fool to the stocks , as Solomon saith : he is in the way of death : There is a way that seemeth good to a man in his own eyes , but the issues of it are death , saith Solomon ; and that is the way that carnal wisdome dictates to men . It hinders also from the reforming of ill : Policy overthrowes policy , as we say . Policy overthrowes Common-Wealths . Tell a man that is in place , You ought to reform this abuse , and that abuse : he is ready to think , Oh , if I be not wary , others will enquire into my life too , and find me out . So this cursed policy , this carnal wisdome , it makes men unfruitfull in their places , by forecasting dangers , and so it hinders from doing good , and from reforming grosse abominations and abuses . So , it hinders from suffering when God calls to it : it forecasts ; if you be Religious , you must suffer , it will bring your good name in question , it will bring your life in question , it will hazard your estate : Whereas indeed all the world is not worth the truth of God , and a man loves not his life that will not hate it in such a case ; if it come to case of confession , and standing for the truth in a good quarrel . But here fleshly wisdome objects this and that danger : as we see in Spira and others . And thus man yielding to fleshly wisdome , he growes desperate at length . There are two men in a man ( as it were ) there is the flesh and the spirit . The flesh saith as Job's Wife said , Curse God and die , or Blesse God and die , read it whether you will : there is the murmuring part in the crosse , that bids us curse God : and as Peter said unto Christ , Oh save your selves , this shall not befall you : pity your self , have regard of your self . The flesh when we are to suffer saith as Eve to Adam , as Job's wife to him , or as Peter to Christ , Oh spare your self , be wise , be wise : And to colour the matter the more , there must be a pretence of wisdome : when as it is the greatest folly in the world to redeem any earthly commodity , even life it self , with the cracking of conscience , with the breach of that peace which passeth understanding , and perhaps with the losse of our soules . It is the greatest folly in the world : it is to be penny wise , and pound foolish . So we see whensoever we are about to suffer , carnal wisdome hinders us . As it hinders us from good , and in good , and hinders us from reforming evil ; and in suffering when we are called to it : So it provokes us to evil : and that we may swallow down the evil with the greater pleasure , and more deeply , it colours ill with good . We may thank this politick carnal wisdome , that truth and goodnesse ever goes with a scratched face , that it goes under disgrace , that it goes in a contrary habit : and that hypocrisie goes in its ruffe , in its colours . I say we may thank carnal wisdome : for if truth were presented in its own view , it would stirre up approbation from all . And if men could see vice , and wickednesse uncased , if they could see it in its own hue , they would all detest it . Carnal wisdome sees that this is not for the advancing of the projects it hath , and therefore it disgraceth that which is good , and sets false colours on that which is ill . I say , it stirres up to ill , and it keeps us in ill . Carnal wisdome saith , You may do this , you may continue thus long . It deceives us with vain hopes of long life . I might enlarge the point . You see then what reason Gods Children have , not to be ruled by fleshly carnal wisdome . By the way , let me give this caution , That oftentimes that is accounted carnal wisdome that is not . The weaker sort , they are too blame oft-times to lay imputations upon those that God hath given greater gifts to ; and they account that carnal wisdome , that is not so , but is spiritual prudence . I must needs adde that caution by the way : As for a man to keep his mind , and not to speak against evil in all places : The prudent man shall keep silent , saith the Prophet . The times , and the place may be such , that the prudent man may keep silence , it is best to do so . And likewise to be cautelous to prevent danger so far as it may be without breach of a good conscience . Saint Paul , you know , when he was called before the Sadduces , and the Pharisees , he escaped by a shift , it was not a sinful shift ; he said he was a Pharisee , and so he set them together , and they falling into contention , Saint Paul in the mean time escaped . Many things might be done , if we would take heed of carnal wisdome , and that with a great deal of wisdome and approbation too . Jeroboam might have settled his Kingdome , and yet he need not have set up the two Calves in that cursed policy : it was foretold that he should have those Tribes , but he would be wiser then God , and he would devise a way of his own . David might have escaped from Achish the King of Gath , he need not have made himself a fool . Achitophel might have provided well for himself under David his old Master , he need not have proved a Rebel . There is nothing that Carnal wisdom doth , but Heavenly wisdome will do it better if men could light on it ; and God would give them better successe in their carriage : but there is a way for heavenly prudence ( I say , ) and that must not be accounted carnal wisdome . It is for want of this that people are too credulous . Gedaliah , he trusted too much , he was too credulous to trust , considering that men are subject to infirmities , and subject to falsenesse : it is good to be doubtful , to be suspitious sometimes : and it is no carnal wisdome neither . The very loadstone of a lie is credulity . What imboldens people to deal falsly with men ? they know them to be credulous , and weak , they will believe any thing . But for the most part the errour is on the contrary , over much jealousie . Your carnal Politicians are over-jealous : Jealousie is good , suspition is good , considering that we live in a false world : but not to be over-jealous . We see Herod he thought , Oh , Christ is born ; and out of Jealousie he kills a number of poor Infants , and his own among the rest . Alas , Christ came not to take away his Kingdom , but to give a heavenly Kingdome . So the Jewes they were very jealous that if Christ were not condemned , the Romans would come and take away their Kingdome : but that which wicked men fear , out of such jealousie , shall come upon them . And so the subtilest , and most divellish men in late times that grounded the persecution of the poor Protestants , upon Jealousie , absurd Jealousie : for they by the rules of their Religion walk in sincerity , it ties them from plotting : and yet out of fear and jealousie , they excercised a world of cruelty against them . And if any man shall but consider and read Stephen Gardiner's letters ( a man of a divellish jealousie , ) to see out of his wit he projected what hurt would come by suffering the Gospel to remain , it will seem strange . Alas poor man , the Common-Wealths beyond the Seas , and our own Nation never prospered better then by entertaining the Gospel : yet this devillish witted man , whose wit was set , and sharpned by the Devil , was in fear and jealousie of the Gospel . And God usually punisheth it this way , that those subtile heads that are jealous of those that mean them no harm , but all the good that may be , usually , they are over-credulous in another kind ; they trust those that deceive their trust : they trust those that the weakest , the very dreggs of the people will not trust : they trust those that are notoriously false . God strikes their brains , and besots them , that they trust men that all the world know to be underminers : notwithstanding where they should trust , and cast themselves into the bosome of their true-hearted friends , there they are all full of fear and jealousie . But this caution by the way . You see the thing proved , that Godly men when they give their names to God , they ought to be ruled by God , and not by carnal policy , or fleshly wisdome ; you see the reasons of it . The Use that we will make of it shall be to stirre us up to imitation of the blessed Apostle S. Paul. I speak to them that their breeding and parts have raised many of them I hope from base filthy lusts : so that the danger is now of fleshly wisdome . The Devil is more in the brain then in the heart , as he said of a Cursed Politician . Many men have the Devil in their head : he is not altogether in the heart and affections , but in the brain , and there he works his engines ; and politick subtile men , they are the great Engineers of Satan , and that which he cannot do by himself , he doth it by them . Therefore , I beseech you , let us not be instrumental to Satan , who was the first authour of this carnal wisdome : for by his temptation we offended God , and then came all shifts upon it . You see what shifts came presently upon Satans temptation . Man did naturally affect wisdom ; to know good and evil : what wisdome did he get after he had fallen ? he had wisdome to flie from God : there was his wisdome , to run from God : so all the wisdome of a man that hath not grace , it is to shift , to run away from God , and to have helps , and supports against God. A foolish thing it is ; as if he could do it ! And then another shift of Adam was to cover himself with fig-leaves , a silly shift . And then to translate his fault upon another . So , this shifting of carnal wit it came presently upon the fall . Take heed therefore of carnal wisdome , it is divellish : presently upon yielding to the temptation of the Devil it came in . And that you may not make it your rule , and live by carnal wisdome ; Consider seriously what I said before , how it hinders you from all that is good ; how it hinders you from reforming that which is ill in your places and callings . How it stirres up to all that is ill . How it stirres you up to cover ill : it teaches you wit to do ill , and to cover ill when it is done . As we see in David's adultery , what a deal of wit there was to practise it : And then what a many windings and turnings there were to cover it : but God laid him open , and brought him to shame in this world , being a good man. And as I said , Who will be ruled by his enemy ? If a man be on the land , and be ruled by a thief that will lead him out of his way , it is extremity of sottishnesse . Or if he be on the Sea , and be guided by a Pirate , what good can come to that man that is ruled by those that seek his ruine ? Now if a man be ruled by carnal wisdome , he is ruled by his enemy : and if all the enemies in the world should plot to do a man that mischief , that his own head and carnal wit doth him ; he would cry out of them . In Jer. 47. Thy wisdome hath made thee to rebel . It is wisdome that makes men to rebel against God ; too much trusting to tricks and shifts of carnal wisdome , it makes men take contrary courses to God , and so provoke him . Are we wiser then he ? are we stronger then he ? Doth he not daily , and continually make those the butts of his displeasure and wrath , that adventure their wisdome and policy against his wisdome ? Yes surely , God delights to catch the wise in their own craftinesse : he delights to overturn the builders of Babel : It is but a building of Babel to reare any thing by politick wisdome contrary to the rules of religion , and contrary to the practice of piety ; to doe any thing against conscience and honesty : to doe any thing against the truth by politick shifts , it is to build a Babel that will fall upon our own heads . It is like the foolish fire that leads a man out of his way . This foolish fire of carnall wisdome , it leads men to hellish strength : it makes them forsake Gods light and the light of his Spirit and Word , and follow a false light of their own Imagination and invention . And therefore you see what the Prophet Isay saith of the people that were in those times , Isay 50. that did much plod in tricks of policy , Behold , all ye that kindle a fire , that compasse your selves about with sparks : walk in the light of your fire and in the sparks that ye have kindled : this ye shall have of my hand , ye shall lie down in sorrow , So , consider this , it falls out oft-times , that God suffers a man to walk in the light of his owne fire that he hath kindled , and in his own comforts : he will have comforts and a distinct way from Gods wayes : and he will have distinct rules from Gods rule : well , well , you have kindled a fire , walk in the light of your own fire , but be sure you shall lie down in sorrow . It is the greatest judgement that God can shew in this world , to give us up to our own wits , to our own devices : for we shall wind and turn , and work our own ruine . And that is the hell of Hell in hell , when the soul there shall think with it self , I brought my self hither ; God will be exceedingly justified when men by their own wit shall damne themselves . When God hath revealed to man , & taught them , this is the way , O man , I have shewed thee what is good , and what doth the Lord require of thee ; he hath revealed it in his Word , doe this , and doe that , and he hath given conscience to help ; and yet out of policie to contrive thy own pleasures , and profits , and advantages in the world , thou hast done the contrary . When a mans soul shall reason thus : My owne wit brought me hither , I am damned by wit , I am damned by policie : a poore policy it is that brings a man to damnation . Therefore we should beg of God above all things , that he would not deliver us up to our selves . As Saint Austin hath a good speech , Lord , free me from my self , from my own devices and policy . The divell himself is not such an enemie ( as I said ) as our own carnal wit : for it is that that betrayes us to Satan : Satan could do us no harm , unlesse he had a friend within us . Therefore beg of God above all things , Lord , give me not up to my own brain , to my own devices : ( for man is a beast by his own knowledge ) but let thy wisdome , and thy will be my rule . Again , if so be that we ought not to make this carnal fleshly wisdome the rule of our life , then let us have a negative voyce ready presently for it : whensoever we find any carnal suggestion in our hearts , say nay to it presently , deny it presently : have a jealousie presently when any plot ariseth that is not warrantable by the Word of God , and that is contrary to conscience , and to simplicity and sincerity , presently deny it ; consult not with flesh and blood , as Saint Paul saith of himself , Gal. 1. I consulted not with flesh and blood . And when you have any thing to do , ( Considering that this is not the rule you are to live by , ) or when you have any thing to resist ; when you have any thing to suffer . Consider what God requires ; consider what is for the peace of conscience : consider what is for the good of your selves , and for the good of the Church : consult with these advisers , with these intelligencers , and not with flesh and blood . Consider not what is for your profit , for your pleasure , for your ease : but resolve against them . Get the truth of God so planted in your hearts , that it may carry you through all these impediments , and all these suggestions whatsoever . And because we cannot do this without a change , we cannot have a disposition contrary to carnal wisdome without a change : ( for except a man be born anew , except he be a new creature , he cannot have holy aimes : ) you must labour therefore more and more to have the spirit of your mind renewed , and to grow in assurance of a better estate : for what makes men carnally to project for this world ? they are not sure of a better . They reason thus with themselves , It may be I may have heaven , it may be not ; I am sure of the pleasures present , of the profits present , ( although alas , it be but for a short time : ) whereas if thy soul were enlightned with heavenly light , and thou wert convinced of the excellent estate of Gods Children in this world in the state of grace ; That a Christian is incomparably above all men in the first-fruits of heaven , in the peace of conscience , and joy in the Holy Ghost : which is above all prosperity , and all profit whatsoever . And that in heaven ( which is above our capacity and reach ) every way they shall be happy : if men were convinced of this , certainly they would not prostitute their pates to work so worldly . If they were sure of heaven , they would not so plod for the earth . Let us therefore labour to grow daily in the assurance of salvation , beg of God his Spirit to have your minds enlightned . And withal ( to joyn both together ) to see the vanity of all earthly things , which set carnal wisdome on work . For first , outward things they work upon the sense , upon the outward man : profits and pleasures are outward things , and therefore they work upon sense , they work upon opinion : in opinion they be so ( as indeed worldly things are more in opinion then in truth ) . A carnal worldly man , he thinks poverty a hell , he thinks it is such a misery : it is not so . Labour to have a right judgmenr of the things of the earth that set carnal wisdome on work , to avoid poverty , to avoid suffering for a good cause . The Devil inflames fancy ; fancy thinks it is a great hurt to be in poverty ; fancy thinks it is a great good to be in honour , to be in credit , to have great place , that other men may be beholding to us . Alas , get a sanctified judgment to see what these things be that set our wits on work . What are all these things ? Vanity , and vexation of spirit . Let our meditations walk between these two ; often think of the excellent estate of a Christian in this world , and in the world to come ; and that will set heavenly wisdome on work , it will make you plot , and be politick for heaven . And then withall see the vanity of all other things , of pleasures , and honours , and profits , and whatsoever , that we may not prostitute our soules to them which are worse then our selves ; that our soules may not set themselves on work to project and proule for these things that are worse then themselves . Let this be your daily practice ; the meditation of these two things is worthy to take up your cogitations every day : To consider the vanity , the vexation , and uncertainty that accompanies all these things , when you have got them : as we see in Ahab , when he had gotten the Vineyard . Besides the vanity of th●… , consider how you have gotten them , and how miserable will you judge your selves presently ? How doth God meet with the carnal wits of men in the attaining of things ? The wicked man shall not roast that which he took in hunting . He hunted after preferment , he hunted after riches , to scrape a great deal for his posterity : how doth God deal with such ? he overthrowes them utterly : and his posterity perhaps they spoyl all : Himself roasted not that which he took in hunting . Ahab got much by yielding to the carnal wisdome of Jezabel , Hast thou gotten , and also taken possession ? What became of Ahab with all his plots and devices ? Achitophel and others God may give them successe for a while , but afterward he gives them the overthrow . Herod , he had successe a while in killing of James , and therefore he thought to work wisely and get Peter too ; God struck him with Worms . Pharaoh in the overthrow of Gods people , saith he , Let us work wisely . How wisely ? they were overthrown and drowned themselves : their wisdome brought them into the middest of the Sea : Consider the vanity of earthly things . And then consider how just it is with God to crosse them either in their own time ; as the rich fool in the Gospel , when he had riches for many yeares , This night shall they take away thy soul. That we may not walk according to the false rules of fleshly wisdome , let us oft think of these things . And to adde another thing out of the Text ; You see here that S. Paul rejoyced in this , That his conscience could witnesse that he had not walked in fleshly wisdome : so if you do not walk according to the rules of fleshly wisdome , you shall have this benefit , your conscience shall glory in it . To make it clear to you : Take in your thoughts , a Politician upon his Death-bed that hath striven so much for riches , that hath striven to root himself by policy , to attain to such and such places , to obtain his pleasure and delights in the world : what glory , what comfort hath he in this ? There is nothing more opposite to comfort then plotting : for , as I said before when I spake of simplicity , the more will there is , the more deliberation and plotting there is in sin , the more is the sin ; because it is done cooly , as we say : so of all persons usually ( if their wits be their own ) the greatest plotters die most desperately . For then their conscience tells them , that they have set their wits on the rack , to do this mischief , and that mischief , and here his comfort is cooled , his peace of conscience is broken . What comfort can there be , when that which he sinned for , that which he broke the peace of his conscience for , that is gone , and he must be taken and hurried away from that ; but the wound of conscience , the crack of conscience that remains for ever : when he shall think , That for which I sinned is vanished , but my terrour abides for ever ? A man therefore that walks after the rules of fleshly wisdome , he can never say with S. Paul , I rejoyce . But on the contrary , let a man be able to witnesse to himself , as S. Paul could : At such a time my fleshly subtle wisdome would have discouraged me from doing good : and the wisdome of flesh and blood in others would have discouraged me from reforming such and such abuses ; but I knew it was my duty , and I did it ; here now is comfort . At such a time I was moved to such evil by flesh and blood in my self , or perhaps in others ( as a man shall never want the Devil in his friends : the Devil comes to us in our nearest friends , ) but I had the grace to withstand it : I was not led by such , and such rule●… by my acquaintance , or by my own devices ; but I had grace to resist such motions : What a wondrous comfort is this ? There is nothing so sharp in conflict as this , To resist Carnal wisdome , it is the shrewdest temptation that is from carnal wisdome : and as the Temptation is the strongest , so the comfort is answerable . When Jezabel shall be offered with her inticements , with her colours , with her paint ; and a man can dash her in pieces , and cast her out of the window , when a man can maintain sincerity and honesty , what a comfort is this ? The greater , and stronger the temptation is that is resisted , the more is the comfort , when we come to yield our soules to God , when we come to our account . Therefore be not discouraged , when you are set upon by Carnal wisdome , by strong reasons of others , or subtle reasons of your own : is it against the rule ? is it against Conscience ? is it against the Word ? withstand it : that which is sharpest in the conflict , will be sweetest in the comfort . Again , if so be that Carnal , fleshly , worldly wisdome ( for it is all one , for the flesh is led by the world , and both co●…spire together , and hold correspondence to betray the soul , if it ) be such an enemy , that it hinders our joy , and comfort , and that it ever we will jo●… we must not be led by carnal wisdome : Then we ought in our daily courses to repent , not onely of grosse sins , but to repent even of carnal devices , and carnal designs . Why ? It is the motion , and the counsel of Gods enem●… , and of our enemy : therefore as Davia , Psalr 37. and Psal 7●… . when fleshly wisdome did suggest to him carnal motions o●… doubting of the providence of God , that he began to think well of the waies of the wicked , that they prospered that were led altogether by fleshly wisdome ; he censures himself , ( it is the drift of both Psalmes ) So foolish was I , and as a beast before thee . As indeed , Man is a beast by his own knowledge , as Jeremy saith . For all carnal men sympathize either with beasts in base lusts , or else with Devils in politick lusts ; either they are like Devils , subtle , or like beasts , brutish in all their courses . Therefore when any base thought , opposite to the Majestie of God , and his Truth , and to the Spirit of God moving our hearts , ariseth in our hearts , think , This is the motion of mine enemy , of an enemy that lurks in my bosome , of Godsenemy , of a Traitor : let us renounce it , and be abased , and censure our selves for it , as holy David did , So foolish was I , &c. Crush all thoughts , and devices of carnal wisdome in the beginning . We see that the Godly , they ought not , nor do not lead their lives by fleshly wisdome : nay , take it in the best sense ; take it for the rules of reason : they do not lead their lives altogether by the light of nature , but only in those things wherein the light of nature , and reason may be a Judge . For the light of reason , the principle of reason , is given us as a candle in the dark night of this world , to lead us in Civil , and in common actions , and it hath its use : but yet natural reason it becomes carnal reason in a man that is carnal ; All things are impure to him that is impure , even his very light is darknesse . Not that the light of nature , and that reason ( which is a part of the Image of God ) is in it self evil ; it is good in it self , but the vessel taints it . Those that have great parts of learning , that have great wits , and helps of learning as much as may be , what do they ? they trust in them , and so they stain them . Therefore Luther was wont to say , Good works are good , but to trust in good works is damnable . So nature , and reason , and learning they are good in themselves ; but trusting in them they become carnal , when a man neglects better rules for them ; when men scorn Religion ( as your Politicians usually do , ) then naturall reason in regard of this tainture it becomes Carnal . Not with fleshly wisdome , or not with natural wisdom , as it is a higher rule of life . What then shall become of a Christian when he hath renounced that which is in him by nature ? when he hath denied his wit , and his will ? when he hath renounced a bad guide , shall he have no guide at all ? Yes ; For a man is never lawlesse , he is alwayes under some guide or other : a man is alway under one Kingdome or other : when he ceaseth to be under the Kingdom of Satan , he comes under the Kingdom of Christ ; and when he is not led by the flesh , he is led by the Spirit . Gods Children when they have renounced natural , carnal wisdome , they have not renounced all wisdome ; they are wise still : but they are wise by a supernatural light , they are wise in supernatural things ; yea , and in natural things after a supernatural manner : They are new creatures , advanced to a higher ranck and order of creatures : so their wisdome is a gracious wisdome when they are Christians . When a Christian hath renounced carnal wisdome , God leaves him not in the storm in the world as a ship without a stearn , he leaves him not as having no pole star to guide his course by , but he gives him better direction , he hath the Word of God , he hath the Spirit of God , he hath the Grace of God to guide him . Therefore after the negative here Not in fleshly wisdome , the holy Apostle tells us how the Child of God is led in his own person , but By the Grace of God. It is good for Inferiours alway to be under the Government of Superiours , and so God hath framed the world : for beasts , because they have no wisdome of their own , they are led , and guided by men : and man because he is ( as I said before ) a beast by his own knowledge , and hath but a finite , a limited understanding ; he is guided by a larger understanding , he is guided by God , if he be good . And it is the happinesse of the creature to be under the guidance of a better wisdome . All things in the world are guided to their end ; things without life are guided to their end without their privity . We see there is an end in every thing : there is nothing in nature but it hath its end ; whereupon comes that saying of the Philosophers , ( which is good ) That the work of nature is a work of deep understanding : not so much as the leaves but they serve to shelter , and cover the fruit from the Sun , and the stormes , that it may thrive the better : there is nothing in nature but it is of great use , the work of nature is a work of deep understanding . Now man , because he hath a principle of understanding in himself , he is so guided by the wisdome of God to his end , as that he understands his own end himself : he is so led by the wisdome of God , as that God hath created a work of wisdome in himself , that he together with God is carried to his end . Now , as I said , when we are out of the regiment , and government of the flesh , we come under the gracious Government of God. Therefore the Apostle saith here , Not in fleshly wisdome , but by the Grace of God. The holy Apostle means here especially the particular grace opposite to fleshly wisdome , that is , spiritual wisdome . But why should the Apostle here not say thus , Not with fleshly wisdome , but with spiritual wifdome ? why should he not say so , rather then thus , Not with fleshly wisdome , but by the Grace of God ? why should he put Grace , instead of Wisdome ? I answer , he doth it for heavenly ends . First , to shew that that wisdome whereby we are governed , it is not from our selves , but it is a grace : he considers wisdome , not so much as it is in our selves , in the Conduit ; but as it is in the Spring , in the free love of God. It is a Divine consideration , to consider all habituall graces in us , not as they are streams derived to us , and resting in us , but as they are knit to a Spring which is never drawn dry : which besides is a free Spring , therefore they are graces . And that is the reason of the comfort of a Christian , he knowes he shall never be destitute of necessary strength , of necessary comfort , of necessary direction , and grace , to lead him to heaven : because those things that are necessary in him , he considers them as graces , not as habits , as it was the proud term of the Philosophers to call them . We must consider them not as things in us invested in our nature , but as things that have their Original from the free , constant , and eternal love of God : as , what is so free as Grace ? So a Christian looks on his disposition wrought by Grace , and on every particular grace he hath ; as Love , Wisdome , Patience ; he looks to all as Graces , as they come from the free love of God that is constant : for whom he loves , he loves to the end . And his joy is more in the spring then in the stream : it is more in the Sun , in Christ himself , then in grace from him : therefore the Apostle instead of the abstracted , distinct grace of wisdome , or any such thing , he saith , Grace . There is a savour in the very terms of Scripture , a sweet taste in the very language of the Holy Ghost . And then to shew that we are not onely governed by wisdome , but by other graces , to shew the connexion of it with other graces : therefore he saith , We have had our Conversation , not in fleshly wisdome , but by the Grace of God. To shew likewise , that where wisdome failes in us , it is supplyed by Grace : for the wisdome of God for us , is larger then the wisdome of God in us . The wisdome that God works in us by his Spirit , it teacheth us to avoid dangers , and teacheth us how to lead our lives : but we are led by a higher wisdome ; the Grace of God for us it is higher then that which is in us . The wisdome of God for us it watcheth over us , it keeps us from more evil , and doth more for us , then that which is in us , although that be spiritual and heavenly . Therefore the Apostle here , he names not distinctly gracious wisdome , which he mainly intends , as we see by the opposition , Not by fleshly wisdome , but by gracious wisdome : why doth he not say so , but by Grace ? Because our Christian conversation it is not onely by wisdome in us , but by grace and love , partly in us , and partly for us . For indeed , there is a watchful providence , there is a waking love about the guiding of a Christian in his course to heaven , that keeps him him in , more then any Grace that is in him . And a Christian at the hour of death , and at the day of Judgment will be able to say with experience , That the wisdome of God for me hath been more then any wisdome he wrought in me : though by the wisdome in me , he inabled me to discover many discouragements , to see many wants , and to take many good courses that he blessed for me . But his wisdome for me was greater in preventing occasions above my strength , in offering meanes that I never dreamed of , in fitting occasions , and opportunities to me . The wisdome of God about and toward a Christian is more then any wisdom that is in him : For alas , having to do with the divell and with malicious spirits , and with the world , the streame whereofis against grace ; it is hard for that beame of wisdom in us , that little wisedome we have , though it be an excellent , spirituall , divine thing : yet notwithstanding there is a heavenly wisdom that watcheth for us , and gives issue , and successe to all the good we doe , and turnes away all evill that is above the proportion of Grace , and strength in us : therefore saith he , Our conversation is in the Grace , and favour of God , not onely in me , but for me . I find experience of grace , not onely the grace that is in me , but of Grace every way for me in all my courses . And that is the reason why weaker Christians are sometimes the safer Christians . Another Christian that is wiser , he meetes with tronbles perhaps . I but God knowes that he hath but a little proportion in him , and therefore Gods Wisdome is more for him without him . God doth wondrously for infants and weak persons ; the lack in them is supplied by his heavenly wisdom . And that makes Christians confident , not to take thought what they shall speake , or how to carry themselves ( more then is meet ) not to have distracted thoughts ( I mean ) to be discouraged in a good cause : he thinks I have not onely a promise of grace to direct and guide me , but likewise the wisdome of heaven for me , to discourage others , to take away occasions of discouragment from me , to offer me encouragments , and to lift up my spirit when occasion serves . This is the comfort of a Christian , that God is his strength : He hath wrought all our works for us , saith the Prophet : he not only works gracious works in us ; but he works all our works for us . In that the Apostle mentions grace : when his meaning is of the particular grace of wisdome , as the opposition shewes : The first thing that I will observe from it is this , That A Christian stands in need of wisdome . When he is out of the fleshly government of fleshly wisdom , he stands in need of another wisdom and that is Grace , the Wisdome of God. We stand in need of wisdome : for alas , what can we do in this world without wisdome ? what can we do without light ? For bodily inconveniences we have a bodily light , an outward light to shew us what is noysome ; for reasonable inconveniences that our common wits apprehend , we have the light of reason : but there be many inconveniencies , many dangers to the soul : now there must be a light of wisdome answerable ; we need a heavenly wisdome to avoid devillish inconveniencies , and dangers to the soul , which without wisdome we cannot avoid . Again , there is a necessity of wisdome that is heavenly , when we have renounced carnal wisdome ; there is such a likenesse between that which is good , and that which is evil , between truth and falshood . Likenesse is the mother of errour . Falshood is wondrous like truth ; evil is wondrous like good oft-times , in shew , when a Sophister hath the handling , and the propounding of it . Though there be as much distance between them as between light and darknesse : yet to the appearance of man , to his shallow judgment they are wondrous like one another : here is need of wisdome to discern , and distinguish between these . Again , there is wondrous need of wisdome , because there are a great many hindrances from the doing of that which is good ; it is good to have wisdome to see how to remove those hindrances . There are a great many advantages to help us to do good , there is much wisdome requisite to take all the helps and advantages to do that which is good : and unlesse we have wisdome we cannot take the advantages to do good , as we should . Again , good is not good without wisdome ; vertue is not vertue without discretion , when to speak , and when not to speak . A fool speaks all his mind at all times , saith the Wise man. Now to do things in season , to be trees of righteousnesse to bring forth fruit in season ; To speak a word in season it is like apples of Gold with pictures of silver . One word in season is worth ten thousand out of season . Good is such a thing , that it is never good indeed except it be cloathed with all convenient circumstances ; one inconvenience in the circumstance marres the good things . And a world of wisdome there needs , to see the things that are about good actions to help them , or to hinder them ; and if there be helps , and advantages , to know how to use them , there needs a great deal of heavenly light . So we stand in need of wisdome . As we stand in need of our eyes to walk in our common wayes , so much we need a heavenly eye in our soules , a heavenly light of wisdome . Again , we see ( by the policy of Satan ) that that which is good , the best good , it is hid under evil : the best wisdome goes under the name of folly , and unnecessary nicenesse ; and the vilest courses go under policy and wisdom . Now there is need of much wisdome to discover things , and to see them in their right colours , when things are thus carried . In a word , such difference there is of things , that there needs a great deal of discerning , and heavenly wisdome , and a greater light then a man hath by nature , to guide him to heaven . I need not stand to multiply reasons : you see a man hath need of a great deal of wisdome . And , which is the second branch , as he needs it , So he may have wisdome . He may have this heavenly wisdome : As S. Paul saith here , I walk not according to fleshly wisdome , but by the grace of God ; the grace of wisdome he means , according to heavenly wisdome : as he needed it , so he had it . Saint James tells you how you may have it , If any man lack wisdome , to guide his life either in prosperity , or adversity , how to abound without pride , and how to bear afflictions : how to make his prosperity that it be not a snare to him , If any man lack wisdome , let him ask it of God , who is the Fountain of wisdome ; let him light his candle at Gods light . Carnal wisdome lights its candle at hell-fire : a Carnal man , rather then he will misse of his ends , he will go to hell , he , and his riches , and policy , and all : it is otherwise with heavenly wisdome . We have need of wisdome , and wisdome we may have . The vessel that we must fetch it in is faith , and the vent of faith is prayer : faith sends its Ambassadour prayer to God. If any man lack wisdome , let him go to God. And surely thus Solomon did , he is an example of that . He saw he lacked wisdome , to govern so great a people as was committed to his charge ; God was so well pleased with his petition , that he gave him wisdome , and wealth , and honour too . Make this Use of it : Let us consider what relation we stand in ; in what ranck God hath set us ; let us consider what good we are advantaged to do by the place we are in ; what helps we have to do it , and what mischiefs , and inconveniences may come : and let every man in his place and standing consider what good he may do , and what evil he may avoid , and let us go to God for wisdome . He that is a Magistrate , let him do as Solomon did , desire God above all things to give him wisdome to rule as he should ; that God would give him a publick heart for a publick place , and he will do it . And those that in their families would have wisdome to go in and out before them ; let them go to God for wisdome , that they may avoid the snares that are incident to family-government , distrustfulnesse , worldlinesse , unfaithfulnesse in their particular calling . And so for personal wisdome , to guide and manage our own persons : let us desire wisdome of God , to know the hidden abominations of our own hearts , the deceits and subtilties of our own hearts , which is out of measure deceitful . To know our particular sins , to know what hurts us , and to know how to avoid it , and how to carry our selves in our particular wayes , to order our conversation aright every way . We see here S. Paul led his life and conversation by that wisdome : as it was needfull for him , so he had it : and we must go all to the same spring for it , we must go to God. And we must know , that God will not onely make us wise to salvation , that he will not onely give us wisdome in things that meerly concern heaven : but the same love , the same care that gives us wisdome that way , will give us wisdome in our particular callings to take every step to heaven ; the same Spirit of God doth all . He gives us grace necessary to salvation , and he gives us grace likewise for the leading of a Christian life . Therefore it is an abominable conceit , to distinguish Religion from Policy and Government , as if the reasons of Religion were one , and the reasons of State were another ; and as if these were distinguished one against another ; it is an abominable Atheistical conceit : for the same heavenly Spirit of God that reveales the mysteries of salvation , reaveales likewise to men the mysteries of State. Christ hath the keyes of heaven , of the mysteries of God ; and he hath the keyes of all earthly policy whatsoever . He hath the greater , hath he not the lesse ? Doth he guide us by his Spirit in heavenly mysteries ; and then for matters of Policy , and Government of States , and Common-Wealths , are we to be guided by the Devil , by devillish , carnal wisdome ? No , he gives all wisdome in its due place , even wisdome for common things . Therefore consider , when men will not be ruled by God , by wisdome from above , in the regiment and government of their lives , how fearfully , and shamefully they miscarry ; Partly by reason of the accidents of this life , and the variety of businesse . You know wisdome as it governs our life about the things of this world , it deales with things unstable , uncertain and vain , as Solomon saith , they continue not long in the same state ; therefore if a man have not a better wisdome then his own , he shall be mightily to seek . Partly because of the imperfection of his wisdome : the things are imperfect , and the wisdome without it be guided from heaven is much to seek oft-times . Take the wisest man when he leaves heavenly wisdome once , as we see in Solomon , he thinks to strengthen himself by combination with Idolaters that were near to him , did he not miscarry fouly ? And hath not God made the wisest man that ever were in the world exemplary for grosse miscarriages , because they had too much confidence in their parts , and neglected the guidance of God in the course of their lives ? Who was more fool then Achitophel ? who was a greater fool then Saul , and then He●…od ? The Emperours had great conceits : Constantine the Great , a good Christian Emperour , he had a conceit , if he could stablish a new Seat at Bizantium , Constantinople it was called afterwards ; He would seat the Empire there : he would rule Rome by a Vice Roy , by another , and he would be there himself , and rule all the Eastern parts of the world . A goodly conceit he had of it : but this proved the ruine both of East and West . For hereupon when he was absent from Rome , the Pope of Rome he came up and grew by little and little . The Emperours they thought they did a great matter to advance the Pope , who was Christs Vicar , a spiritual man : they consulted with Carnal wisdome , and he came and over-topped them , and eat them out , and out-grew them : as the Ivie doth the tree that nourisheth it . The Pope never left growing till he had over-topped them . So men , when they go to carnal wisdome , and neglect prayer , and neglect the counsel of God , and the wisdome of God to guide them in the matters of this life as well as for the life to come , they come to miscarry grosly . Therefore let us take S. James his counsel : We all lack wisdome , let us every day beg it of God ; desire God every day that he would Make our way plain before u , in our particular goings in and out : that he would discover to us what is best . And here I might take occasion to reprove sharply the Atheisme of many , that would be accounted great States men , that bring all Religion to reasons of State. They bring Heaven under earth , and clean subvert , and overthrow the order of things : and therefore no wonder if they miscarry . They care not what Religion it be , so it may stand with Peace ; whether it be false or true , if it may stand with the peace of the State , all is well . Give me leave to touch it but in a word : It is a most abominable conceit . Religion is not a thing so alterable : Religion is a commanding thing , it is to command all other things , and all other things serve that . And it is not a matter of fancy and opinion ( as they think out of their atheisme ) to keep men in awe . It is stablished upon the same ground as that there is a God : that upon the same ground that we say God is , upon the same ground we may say Religion is . It teacheth us that that God is to be observed : and that Christ is equal to him as God , and inferiour to him in regard of his humanity , &c. So that there is the same ground that there is a God , and that there is a Religion . And so again , by the same reason that there is one God , by the same reason there is but one Religion . And it is not any Religion that will serve the turn : For that one God will be worshipped his own way . There is one God , one Truth . And that one Religion must needs be that in which that one God discovers and reveales himself , and not that which man deviseth : For will any Master be served with the device of his servant ? And will God suffer his creature to devise a Religion to serve him ? Therefore there is of necessity , as one God , so one Religion , and that one Religion must be that which that God hath left in his Word . Therefore those that are to govern States , as they will answer to that one God ; they are to establish that Religion that he hath left to the world in his Word , and not any Religion : not that which men have devised . To go a little further . In that one Religion that is left by him , there must be a care had that the people live by the rules of that one : For this is a rule in nature , nothing in Religion will help him , that will not live according to the rules of it : therefore it concerns all that are not atheists , to labour to stablish one Religion , and obedience to that one . And every particular man as he looks for good by his Religion , is not to live by the rules of fleshly wisdome ; but by the rules of Religion . And here a man might deplore the misery of poor Religion above all other things , above all other Arts , and Trades : In other Arts and Trades he is accounted no body , that works not according to his Trade : and that hath not ( besides some speculative skill , and rules in his head , that hath not ) skill to work , he is accounted no body , but a talker except he doth : But in Religion men think it is enough to know : practise it goes under base names . Any common conscience , any common care , and obedience to the rules we must be saved by is reproached , and rejected . Religion will not do a man good , except he be ruled by it . Wherefore serves the rule but to bring things to it ? But I will not stand on this point longer . There is a necessity of wisdome . And this wisdome may be had ; and this wisdome it leads not onely to salvation , but it reacheth to the State , and it leads every man in his calling . Well , we may see ( to touch that by the way ) In the third place , True Wisdome toucheth Conversation . My Conversation hath been by the Grace of God , that is , in wisdome ; he puts the general for the particular : there was other graces besides ; but together with them there was this wisdome : So , wisdome tends to conversation . Mark what I said , wisdome is not in word , but in work : A man that will be Master of his Trade must work ; when a man can work well , he is Master of his Trade , and not till then : Religion tends to practice . You know what Christ saith , If you know these things , happy are ye if ye do them : He intailes happinesse to doing , If you know these things , he saith not you are happy if you know them : no , If you know these things , happy are you if you do them : For indeed true wisdome is not onely speculative . This wisdome , understanding and knowledge when it is true , and spiritual , it alway tends to practice ; and practice is never sound but when it springs from wisdome ; from things known : Every Article in the Creed it tends to practice in a Christians life , and quickens practice every Article : so wisdome tends to conversation . Now , besides that main wisdome which properly concerns salvation , there is another wisdome which is more particular , that tends to conversation : which is called Spiritual Prudence for particular actions . This comes from the Spirit of God , I Wisdome dwell with Prudence . Wheresoever there is wisdome to salvation , there is prudence to the guidance of a Christian's life . But in a word , if so be that wisdome tend to conversation , and is joyned with it , You may see that all naughty livers are no bodies in Religion , they are fooles in Religion : wherefore serves knowledge ? wherefore serves light , but to walk by ? wherefore serves an instrument , but to work by ? wherefore serves wisdome , but to guide our lives by ? Is it to be matter of discourse and talk ? Therefore this doth demonstrate clearly ( to any man that thinks there is any Religion , or any heaven , ) who be the best Christians , even those that by the Spirit know the wisdome that God hath revealed in his Word , and apply it in their lives and conversations to be ruled by it , to work to that end . Wisdome prefixeth an end alway , and those that work to that end they are wise men : he is a wise man that works to attain his end . Now there is no man that can attain his end by meer knowledge , he attains his end by working , by doing : therefore the wisest Christian he sets himself to converse wisely , and holily : and he shewes his religion in his particular calling , in every thing : If any man be Religious , let him shew it in holy Conversation : let him be unspotted of the world . So much for that . But by the Grace of God. To give a little further light to the words . Grace is either the free favour of God in himself , issuing from his goodnesse , whereupon we have forgivenesse of sins , and acceptation through Jesus Christ to life everlasting : This is grace resting in the breast of God , but is onely entertained of us , and works no change in us of it self . Or else grace is something from that favour , from that free grace of God , wrought in us . And thar grace wrought in us , is , First the grace of a whole , universal change : for whomsoever God accepts graciously to life everlasting , he gives them the gifts of grace , with his favour : he changeth their nature , that they may be fit to entertain fellowship with him : For when by grace he accepts us to favour , if he should not alter our natures , alas , what a case were we in ? were we fit for communion with God ? No ; therefore that we may have communion with God , he alters our dispositions , that we may be holy as he is holy : this change is the first change in Christianity . Now in this gracious change ( which is a work of the gracious Spirit derived to us by Christ , in whom our nature is filled with all grace , and in whom we receive grace for grace ) there are graces wrought : as , First , a heavenly light to see a further end then ever we saw before : a heavenly convincing light to see the love of God , to see life everlasting , to see glorious things . And withal comes the grace of Love to carry the whole inward man to the things that we see . Then there is the grace of Hope to expect , and Patience to indure all till we be possest of that which our understandings are enlightned to see . And Faith perswades the soul where to have it , and relies on the Promise ; so particular graces are wrought . Therefore that is one reason why the Apostle names not wisdome in particular , when he saith , We have not led our conversation according to carnal fleshly wisdome , but by Grace : his meaning is , that a Christian when he hath heavenly wisdome , he hath all graces , and wisdome together . There is a connexion , a combination of graces , as I said : so he leads his life by all graces : for all graces are necessary to a Christian life : therefore instead of wisdome , he puts the word grace . Now besides these , besides the favour of God accepting us in Christ : And besides the working of these graces in us , in , and after our conversion , there is another degree of grace requisite , which is a particular exciting , applying , strengthening grace , which is required to every good act , to act every good work , and to resist every evil , and to enjoy good things as we ought to enjoy them . I say , there is a grace necessary to withstand temptations in all evil , besides graces habitual that are wrought in us , of Faith , and Love , and Hope , &c. These except they be actuated , and enlivened by the continual work of the Spirit ; except they be brought to act , and a new strength put into them , they are not sufficient for a Christian life . Therefore S. Paul here by Grace , meanes not onely the graces of the Spirit , habitual graces ; but the power of the Spirit acting , enlivening , quickening and strengthening him against every evil in particular , and to every good work in particular . But by the Grace of God. In that the Apostle here , though he principally mean wisdome , yet he names Grace , the next point I will observe is this , That All the Wisdome that we have it comes from Grace . All the wisdome we have comes from Grace , meerly from Grace . And this Grace is not wanting to us when we have renounced our fleshly wisdome . Heavenly wisdome comes altogether from Grace . To make this a little clear : Whatsoever is spiritual it comes from Christ : since the fall we have nothing but by especial grace . God being reconciled by Jesus Christ , he hath placed all fulnesse of grace in him : he hath inriched our nature in him with wisdome , and all graces whatsoever . All the treasures of wisdome are in him , and all other graces . God the Father , and our Saviour Christ , they send the Spirit , they communicate the Spirit , which takes of Christ , and doth enlighten , and quicken , and guide all those that are members of Christ. All in particular , all inward things come from Grace ; Grace comes from the Spirit , the Spirit from Christ , and this is the descent of Grace and Wisdome . Thereupon they are taken indefinitely in Scripture , sometimes to walk wisely , to walk graciously , sometimes to walk in the Spirit , sometimes to walk in Christ , it is all one ; sometimes to be in Christ , Whosoever is in Christ , &c. And to walk in the Spirit , and by the Spirit , to pray in the Spirit , and in wisdome , and in faith , or to live by faith , or to live by Grace , or in Grace ; they are all one , because they are subordinate . For Christ is the treasure of the Church : all that is Good for the Church is laid up in him , Wisdome , and whatsoever : Of his fulnesse we receive Grace for Grace . Grace , answerable to the grace that is in him : he vouchsafes us his Spirit . Now the Spirit guides us not immediately , but it works a habit in us ( as we call it , ) it works somewhat in us to dispose us to that which is good . And when that is wrought , the Spirit guides us to every particular action . These things that the Spirit works in us are called Graces : because they come from out of our selves by the Spirit . so wisdome is called Grace , because it comes from the Spirit : the Spirit comes from Christ , and Christ hath grace , not onely grace in himself , but he infuseth Grace into us : he hath not onely abundance , but redundance ; not only Grace flowing in himself , but redundant , overflowing to all his members . This Saint Paul meanes , when he saith , We have had our Conversation by the Grace of God , that is , by such blessed habits of Wisdome , Faith , Love , &c. as are wrought by the Spirit of God , which Spirit is given us by Jesus Christ our head . Hence we learn , that every thing that is necessary to bring us to heaven , it is a grace ; that is , it comes from without us . Adam had it within him , he was trusted with his riches himself : but now in Jesus Christ we have all of Grace : we have all out of our selves . Christ is the Sun , we have all our beams from him , all our light , all our life from him : he is the head , all our motion is from him . And this is not onely true of habits ( as we call them ) that is , a constant work , or disposition wrought in Gods Children , which for the most part they carry about with them : but likewise in all the particular passages of their life , they have need of grace for every particular action . And herein the soul is like to the ayr : the ayr stands in need of light , and if it be not enlightned by the Sun , it is presently dark : so a man is no wiser in particular actions , then God will make him on the sudden : put case he be a man of a wise spirit for the most part , that he passeth for an understanding man , and is so : yet except he have the grace of Gods Spirit , except he have wisdome to guide him in particular , he is no wiser then God at that time will make him to be . You see all motion in the body it comes from the head : let the spirits in the head be obstructed never so little , and there followes an apoplexy , there will be no motion : so all our wisdome , all the direction that we have to lead our lives as becomes Christians , it comes from Christ , it comes from Grace : not only the disposition , but likewise every particular action : for we need Grace continually to assist us , to excite , and stirre up our powers , and to strengthen them against oppositions : and if the opposition be strong , we have need of a stronger Grace . There is never a good work that we do but it is opposed from within us , from without us . From within us , by Carnal wisdome ( as I said before , ) and by carnal passions , and affections . From without us , by Satan , by the world , and by men that are led with the spirit of the Devil : therefore there is need of a strength above our own . Besides the Grace that is in us ordinarily , there needs a new particular strength and light , to particular actions . Doth all come from God , and from his Grace ? Let us take heed ( when we have any thing ) of sacrilegious affections , of attributing any thing to our selves , to our own wisdome , and let us give all presently to Grace . Mark the phrase of S. Paul here , Not by fleshly wisdome , but by the Grace of God : he doth not say , by any habit in my self ; he doth not say , by any wisdome that is in me , but he chooseth that which is in God , Grace , and favour ; because he would not rob God of any honour . It was a proud term the Philosophers had , as I said , sometimes they called their moral vertues habits : and if we consider them meerly as they are in the person , they are habits ; but indeed they are graces : the Scripture gives them a more heavenly term , Grace ; those things that we guide our lives by , as Wisdome , Love , Temperance , Sobriety . Grace is a fitter word then habit , because then we consider them as they come from God freely : they are graces , they come from grace and favour . And when men differ one from another in wisdome , they differ in grace and favour ; he gives more light , he opens the understanding of one more then another . Therefore S. Paul was wise , and careful this way , when he speaks of that he had done himself , lest he should rob God , Not I , oh not I , 1 Cor. 15. but the Grace of God that was in me ; that was all in all : For indeed we are what we are , and we do what we do by Grace . Even as by our selves we are men ; we are what we are , and we do what we do , by our soules , by our reason and understanding : so it is with spiritual grace , we are what we are out of our selves by spiritual grace , and we do what we do by spiritual grace . And when that ceaseth , when God suspends the blessed motions of his Spirit to humble us , alas , we are dark ; a man is a confused creature , he is at a losse , he is in darknesse for the particular managing of his life ; he knowes not what to do , he knowes not what to speak , he is puzzled in every particular action . And therefore when he hath spoken , or done that which is fit , he should consider it is a grace . My Conversation hath been in the Grace of God , saith the Apostle . Therefore let us sanctifie God in our hearts this way . And when we stand in need of any direction , desire God of his grace to give us wisdome , and to give us the grace that we stand in need of . That is for the phrase . The point as I told you was this , That All wisdome comes from Grace ; And God is ready to give us his Grace . For saith S. Paul , My Conversation hath been in Grace , which God did minister to me , and hath ministred to me to lead my life by . The Reason is this ; Christ hath undertaken to give us grace if we be his . Men under grace shall never want grace to lead a Christian life . For Christ hath undertaken to be our Head , to be our Husband , to be our guide in our way to heaven . As our head he is to give us motion , to move us as his members . As he is our Shepherd , as he saith , I am the good Shepherd ; so he is to lead us in our wayes and passages , in his paths , to conduct us to happinesse . And as he is our husband , so he is to be the head of his wife , to guide us , it is his office . And he works according to his own office . He is a King to subdue in us whatsoever is contrary to his good Spirit , to subdue our rebellions , and to bring all our Imaginations under his Spirit : as well as to be a Priest to make peace between God and us . He is a King to rule us , and to over-rule in us whatsoever is ill . And he is a Prophet to teach us and to guide us . He is the Angel of the Covenant , the great Counsellour , that hath the Spirit of Counsel in him , Esay 9. 6. not for himself onely , but for his Church . Therefore as all the things that we need , come from grace , and from the favour of God ; so we need not doubt of the grace of God in Christ ; being reconciled , he is willing to give us grace . This I observe , to cut off all cavils of flesh and blood , and to arm us against all discouragements . There are two things that greatly hinder us from a Christian course , Presumption , and Despair . Presumption , to set upon things , without asking grace of God , without depending upon his direction by the strength of naturall parts , of naturall wit. And then Despair : when a man saith , What should I go about these things ? I shall never bring them to passe . No : First consider thy standing , thy place , and calling ; and then consider the abilities that God hath given thee : consider thy parts , consider thy duty that thou art to do . And beg of God assistance , and strength ; and if it be a thing that belong to thee , go on , set on all the duties that belong to thy place , in this confidence that thou shalt have grace . Go to the Fountain , to Christ for grace for the direction of thy life ; he is the light of life , he is the Way , he is all in all to bring us to heaven . Wherefore serves all the Promises , not onely of life everlasting , but even of grace ? but to encourage us to set on holy duties in confidence , that if we have a will to be out of Satan's Kingdome , and if we have a will to be out of fleshly wisdome , God will take us into his Kingdome , and into his Government . He will give the Spirit to them that ask him Now the Spirit is a Spirit of direction , a Spirit of assistance , a Spirit of strength and comfort , it serves all turnes . How many Promises are wrapped in that promise of the Spirit ? In want of direction he shall be our Counsellour ; in want of strength , to assist us . In perplexities , when we know not which way to turn us , to advise us . In extremities , when we are ready to sink , to comfort us . He will give us his holy Spirit to supply all our defects in a fit time if we ask him : If we find our need , and if we will renounce our carnal wisdome . Therefore set on those duties that God calls you to . And withall , do as S. Paul doth here , ( he sets the negative before the affirmative , ) renounce carnal wisdome , be not guided by that : trust perfectly to the Word of Grace , and to the Spirit of Grace : ( for the Word of Grace , and the Spirit of Grace go together ) and then you shall find that God will do abundantly above all that you are able to ask or think . Luther when he set on the work of Reformation , those that saw him at the first might have said , Get thee into thy Cloyster , and say , Lord have mercy upon thee , for thou settest on a work impossible . But he saw the parts that God had given him , that he had wit to understand the abuses of the times : and he had given him courage : he saw by his profession he was called to be a Divine , his conscience was awaked to see the abominations of the times , and he set on to discover these things . Did Christ leave him ? No , he did not , but gave successe to him to be admired of all . When all the world was set against one man , yet he prevailed against them all : even because he walked as S. Paul did here , in sincerity , and simplicity ; that is , he looked to the truth of the cause , and not to his own honour , or profit , or pleasure : he was content to be no wiser then the Book of God would have him to be ; to be no richer or greater in the world then God would have him ; but committed himself to God in simplicity , and sincerity : how did God maintain him ? wondrously , to admiration . I instance in him , to shew how base distrust causeth things to be no better carried then they are . Now to incourage you to go to the grace of God , to go to the Fountain , and not to be held under carnal wisdome , under these pretexts , Oh , if I do not hearken to carnal wisdome , I shall be a beggar , I shall never rise , I shall never do this or that in the world , I shall never escape this and that danger . Fie upon those base conceits : S. Paul here renounceth the regiment of carnal wisdome : what became of him ? did he want a guide ? Grace took him up , Not by carnal wisdome , but by the Grace of God. When we come under the government of God , we come under the government of grace . And we shall want nothing either for heaven or earth that is for our good . Whatsoever we had that was good , before we were gracious , that we keep still , and it is under a better guide . Were we learned before ? were we wise before ? had we authority before ? were we noble before ? we lose none of these when we come under Christ ; but he advanceth and elevates these , he makes them better . If we were wise , he makes us graciously wise ; if we were learned , if we were noble , he makes us doubly noble : we lose nothing , but we are under a sweeter government , the government of grace , which is a mild government , a government that tends to the advancing of us above our selves ; that advanceth us to be the Spouse of Christ , and the heires of heaven . Those that are in Christ Jesus , and are led by his Spirit , they are his . In Rom. 8. there is excellently set down the prerogatives that they have : those that lead their conversation in simplicity and sincerity , those that are in Christ , and in the Spirit , and in Grace , there is no Damnation to them . And then again , if they suffer any thing ; saith he , The afflictions of this world are not worthy of the glory that shall be revealed . If they have any infirmities , saith he , The Spirit helps our infirmities . The Spirit teacheth us how to pray , when we know not how to pray . If we suffer any evil , God turns all to good : All things shall work together for the best to them that fear God. For infirmities in other things we have Christ , and he makes intercession in heaven : Who shall lay any thing to the charge of Gods people that are in Christ , that are in Grace , that are in the Spirit ? such as S. Paul was here , it is Christ that is dead , or rather that is risen again , and makes intercession for us . And if he have given us Christ , shall he not with him give us all things else ? If he have given us Christ , he will give us grace to bring us to heaven . See the excellent estate of a Christian that is under the regiment of Christ , that is led by the Spirit , That Chapter may serve instead of all . And see the sweet combination here , how he knits these things together , My rejoycing is this , that I have not had my Conversation in fleshly wisdome , but by the Grace of God. Here is a knitting together of divers things that seem to differ : as , here is wisdome , and simplicity , I have had my conversation by the grace of God , by wisdome , and yet in simplicity . For it is wisdome to be simple : when a man hath strength of parts , it is wisdome to bring them parts to simplicity . It is wisdome to be simple concerning that which is evil ; for a man to be simple there , is his best way ; there is wisdome joyned with his simplicity . Then again , besides Wisdome , and Simplicity , here is Our Conversation , and Gods Grace , both joyned together . S. Paul by grace guided his conversation . So God stirres us to do all that we do : we see , but he opens our eyes to see : we hear , but he opens our ears : we believe , but he opens our hearts to believe . This I speak , to reconcile some seeming difference : Doth Gods Spirit do all , and we do nothing ? We do all subordinately , we move as we are moved ; we see as we are enlightned : we hear as we are made to hear . We are wise as far as he makes us wise : we do , but it is he that makes us do . Saint Paul here led his conversation , but it was grace that moved him to lead it graciously . Well then , he that joynes simplicity and wisdome together , the wisdome of the Serpent , and the simplicity of the Dove : he that trusts in God , and grace , and yet in trusting to grace , doth all that he can , and goes on in a Christian course , he shall rejoyce : Our rejoycing is this , that we have had our Conversation in simplicity , and according to the rule of Grace , not by fleshly wisdome . Consider seriously of it , what a joy will this be , that we have led our lives by a rule different from the world ? that we have led our lives and courses , according to the motion of Gods blessed Spirit : this must needs bring joy and rejoycing with it in what estate soever . The world joyn these together , simplicity , and sincerity of life where they see them , that they may slander them , that they may lay imputations upon them : they see they are courses opposite to theirs , and they lay load on them . But what doth God ? where there is simplicity and wisdome , and a holy Conversation , he addes his Spirit , he joyns the Spirit of grace , which is a Spirit of joy alwaies . As light and comfort go with the Sun ; so the Spirit of joy and comfort go alway with the Spirit of grace . Saint Paul here in regard of the world was afflicted , he received the sentence of death , he was slandered and misused ; yet to God-ward saith he , Our rejoycing is this , that we have led our Conversation according to Grace , according to the motion of Gods blessed Spirit , and not with fleshly wisdome . If this be so , that the joy of Gods Spirit goes with the grace of Gods Spirit ; and that those that lead their conversation by grace have a rejoycing above all imputations , and slanders whatsoever : Let this be an incouragement to us to lead a godly life : we all seek for joy ; every creature seeks for joy : if we would have joy within us , if we would have a spring of joy , let us labour to lead a conversation by this rule , by grace , by the motion of Gods Spirit , which is ready to guide us if we commit our selves to his guidance . But by the Grace of God. To come then to make an Use of trial , whether we lead our lives by this gracious wisdome or no , and not by carnal wisdome . And then to come to direct us how to lead our lives by the grace of God , which is the ground of all joy and comfort , as S. Paul saith here . How shall a man know whether he lead his life by this spiritual , gracious wisdome , or no ? I answer , mark the opposition here , Not with fleshly wisdome , but by the Grace of God. He then doth lead his life by the Grace of God , that doth renounce carnal , and fleshly wisdome . Carnal wisdome is a false rule , and it cannot stand together with grace , they one expell another . A double-minded man , saith S. James , is unconstant in all his waies ; that is , he that hath two strings to his bowe : he that will be content to be led by the grace of God , and by the Word of God , which is the Word of his Grace , and yet notwithstanding he will have carnal policies , he will have shifts too , he is a double minded man : he is not now under the government of grace , he halteth , as the Prophet tells the Israelites , Why do you halt ? so he halteth between carnal , and heavenly wisdome . He is loath to renounce carnal wisdome : no , he thinks if he do , he shall be a fool , he shall lose this way of getting , and that way of rising . But he that is under the Spirit of God ; that is under Grace , and is guided by it , he will renounce the motions , and stirrings of carnal wisdome : When Carnall Wisdome , like to Eve , or like Job's Wife , or like Peter shall suggest , Oh , spare your self , why will you do this ? why will you go on in these courses ? yet notwithstanding he is able to renounce it . The most of Gods Judgments in this world , on his Children , it is for this halting : they have much carnal wisdome in them ; and God to work it out of them is forced to crosse them sharply in their projects and courses ; and all to bring them to rely on Grace , to rely on his Government in the use of good meanes : For we must serve Gods providence in the use of good means . A man may know by Gods afflicting of his Children , that they deal too much in carnal wisdome : for if it were not for carnal wisdome , if we would submit our selves to his sweet , and easie guidance , and use the lawful means that he hath discovered in a lawful calling ; if we would observe lawfull courses : alas , we should see a clear light , and an easie passage , we need not to use these shifts : but because we cannot do so , we are loath to trust him ; but we are double-minded , we will be ruled by him a little , but we will be politick and subtile ; therefore he sends crosses upon crosses upon our carnal ends and projects : especially those that are his Children , he will not suffer them to prosper in ill courses . That is one sign , those that are led by the grace of God , they will not be led by Gods enemy , and the enemy of their own soules : now God , and our own soules have not a worse enemy then carnal fleshly wisdome ; that is evident from the opposition . Those that deny carnal wisdome , that deny themselves , and put themselves upon God , it is a good Evidence . And as it is a sign , so it is a cause . You see in holy Abraham , when he had put himself on God , and left his Countrey , and his fathers house , God guided him , God took him into his government . I am God Al-sufficient , walk before me , and be perfect . God meanes this , That by leaving all other things , and cleaving to me , thou shalt lose nothing , thou shalt have all in me , I will be al-sufficient ; therefore walk before me , and be perfect , be sincere . A man shall never know what God will do for him till he put himself upon him , and cease to try him , and begin to trust him : trust him once , honour him of his Word ; have not a double eye , partly to carnal means , and partly to him , but have a single eye to his wisdom , and know that he will reward thee and keep promise . It is an excellent thing to deny carnal wisdome . How many Cavils might blessed Noah have had , before he built the Ark ? The world would scorn him as an old doting man , that would go about to be wiser then all the world besides . But he denies all carnal reason , and rejects the scornes of sinful persons , and obeyes God : and we see how God protected him , and went on with him . And so in David , and S. Paul. And to adde a little to that I touched before , God usually strangely crosses carnal wisdome , because men will not deny their carnall will , and their carnal wit. There was never any Politician in the world that ever was , but complained of it , if he lived any time in the world , that God went beyond him . Saith the Heathen man Tully , I thought my self wise , but I never was so : and so they may all take up the same complaint . God dashes the Imaginations of the proud . They build a Babel , a confusion to themselves and others , that are led by carnal wisdome , that will not trust to the grace of God. Let no man flatter himself , but trust in God , and not rely upon carnal wisdome , and such courses . Those that will bring Religion to reasons of State , and policy : and subject the highest thing in the world to the basest thing , which is carnal wit , ( as I said before ) we see what they do . The nature of man infinitely desireth the accomplishment of their will. We see that where corruption may have the greatest advantage in greatnesse ; let them have their will , they will overthrow a world to have it : their wit is bent to serve their will. All witty men that account it a heaven upon earth to have their will , instead of law , and conscience and all , they set their wits on the strain to serve their will , and so set themselves against God. Is it not Gods honour to set himself against them ? Was there ever any fierce against God and prospered ? saith Job . Denial of fleshly wit , and will , and wisdome , it is both a sign and evidence of grace : and it is a meanes likewise why Gods grace will lead us : when we deny that which is strong in us , God will make a supply by his Grace ; we are no losers by it . Again , you see here in the Text , where the life is led by the Grace of God , by the Spirit of God stirring us , acting us , leading , moving , and strengthening of us ; there a mans courses are in simplicity and sincerity : the soul that is under grace will put it self simply upon God ; that soul will be no wiser then the Word of God makes it to be ; it will be no happier , no richer then God makes it , it will use no other meanes then what God allowes : this is plainnesse , and singlenesse , and simplicity of heart . Again , it will be in sincerity : where a man leads his life graciously , his actions are sincere : this grace as it comes from God , so it tends to God , sincerity looks to God , it doth things as to God. So that where Grace is , it carries a man above himself , to seek the glory of God , and life everlasting , to have spiritual and heavenly ends , to seek God in all things . The grace of God in S. Paul guided him to lead his life in the simplicity and sincerity of God ; that is sincerity that looks to , and aimes at God in all things . And indeed , a gracious man , and onely a gracious man , can look out of himself to an end above himself : onely a gracious man can aime at Gods glory , at the pleasing of God ; why ? because onely a gracious man knowes that he hath better things in God then in the world . A worldly man makes himself his term ; he makes himself his last end : because he knowes not better out of himself then in himself : he dares not venture upon Gods ●…avour , to put all upon that , he knowes not whether he be his friend or no ; he thinks he is his enemy , as he may well enough , by his ill courses : onely the gracious man can put himself upon God ; he knowes he is redeemed out of a miserable condition into a glorious-estate : and if he should be denyed of all the world , yet he knowes he hath more happinesse in him , then he can look for here : he knowes he would be Al sufficient for him : he is assured of his salvation , therefore he hath higher ends , he is sincere in all things . God when he is honoured by trusting of him , when in sincerity we make him our wisdome , and make his Word our rule , and the happinesse that he hath promised our chief happinesse that we aime at , and rest in him ; when we honour him so far , then he makes a supply of all other things . But I spake of sincerity to the full before , onely I bring it now , to shew how it is a note of a man that makes the Grace of God his guide , he walks sincerely ; he seeks the glory of God. Thirdly , he that walks by the Grace of God , and in the grace of God , by it as a rule , and in it as a principle , he that walks in it , and by it , and through it : you shall see it by the ability that is in him above nature , by the things that he doth , that other men cannot do that walk not by grace : therefore you have a trial of a man that converseth by grace , from hence ; he can crosse the common corruptions of the place , and of the time he lives in : he is not a slave , he is not inthralled to common feares , to common hopes , to the common joyes and delights that the world is carried withall : but as Grace is a thing that is mighty , and strong , and powerful of it self , it is a Spirit : the Spirit is like the wind as Christ tells Nicodemus ; it is a mighty , powerful , strong thing : so it makes him strong , it inables a mans spirit to do above himself , above that which he could do if he had not grace . It makes him deny himself in matter of pleasure , in matter of profit , it will make him crosse himself in matter of revenge , as David spared Saul when he had him in his power . It will make him triumph over all estates , he can abound , and he can want , as S. Paul saith . Other men are changeable with their condition ; they are cast down in adversity , they are puffed up in prosperity , they can deny themselves in nothing : they are alwayes inthralled to their base pleasures , and profits , and honours , they are alwayes swayed with some carnal end or other . Grace it raiseth a man above nature , he can do that which another cannot do , he can indure that which another man cannot indure : he can dye , he can indure shame , he can resist that which another man cannot resist . In a word , you may know Grace in a man that hath great parts of nature : How shall we distinguish grace from nature in him ? Thus , you shall have him subdue his parts unto grace , and to the rules of Religion : If he have a strong wit , he will not make shew of the strength of it , as though he would break through businesse with his wit ; but he will consult with conscience . You may know a man that is led by grace , especially where there are great parts ; he can deny not onely his corruptions , but other things if they stand not at that time with the will of God : he forbeares ostentation of learning when he sees it is hurtfull , when it is rather to shew himself , then to get glory to God , or to win soules . When a man sees that such and such courses might crush another , and advance himself : yet if it touch upon conscience he will not do : here is a conflict between parts , and the Grace of God , and goodnesse : now when a man in this can deny himself , it is a sign that a man makes grace his guide . It is not so easie in weaker dispositions : for men seem sometimes to be good , when it is defect of parts : but in men of ability it proceeds not from defect , or want of parts , but it is the power of Grace onely whereby they are swayed ; such a man dares not do it : he wants not ability or skill , but he dares not offend God , he dares not seek himself , he dares not give scope to his wit , and to his vain mind , he knowes what spirit in him moves such things , and he suppresseth them presently , and yields to the motions of Gods blessed Spirit . But yet in weaker men a man may know when such a one is ruled by grace : thus ; when a man sees something in him that strengthens nature , as , Grace takes not away nature , but betters it . When you see a man , that otherwise is simple , yet he is wondrous skilful in resisting a temptation , skilfull in giving advice , skilful in keeping the peace of his conscience , skilful in giving reproof , even above himself : a man may know that he hath a better Schoolmaster , that the Spirit of God , the Spirit of Grace is his Schoolmaster . So that whether a man have strong , or weak parts , a man may know whether he be led by grace or no. In the weaker it raiseth him above himself : in the stronger , when the exercise of his parts of nature , and grace cannot stand together , it makes him deny himself : that he may be led by the one , he denies the other altogether : this is gracious wisdome . Again , a man may know that he leads his life in gracious wisdome , or by gracious wisdome , when he fetcheth reasons for his actions , not from things below , but from Religion , from conscience , from spiritual things : he doth not fetch the reason of his actions from this , that this will profit me , or I shall advantage my self thus and thus : but he fetcheth the reasons and ground of his actions higher ; this is pleasing to God , this is according to the peace of my conscience , this is for the good of the Church , for the good of the State I live in ; this is for the good of my Christian brethren . The strongest reason of a Christian is that that makes for Religion , and for conscience : if he may gain in his own particular one way , and gain to the State , or Religion another , he considers not , what will it advantage me ? but , what is it for Religion ? It is the chief prevailing reason , how he may gain to Religion , and the glory of God : he will not redeem his life to impeach the glory of God , and Religion . This is a man that leads his life by grace . Again , where grace is , there graces are together : there is a sweet linking of them : therefore S. Paul instead of wisdome , names Grace of God , all grace . A man therefore may know that he is led by grace , when there is no solitary grace : for where grace is solitary , it is not at all , it is but a shadow . For there is not one grace but it is of special use in the managing of a Christians life and conversation : therefore S Panl instead of wisdome , puts grace here . For instance , there is a great necessity of seeing by a light above nature , things above nature . If a man lead a life above nature , there is a necessity of heavenly illumination and conviction , that there is a better happinesse then the world affords . And then there is a need of love to carry the soul to that happinesse that is discovered . But then there are a world of impediments between us , and heaven , and happinesse that is discovered to us in the Gospel by Christ Jesus : there must be heavenly wisdome therefore to discover the impediments , and to remove them . And there are many advantages how to attain our end , we must use this , and this meanes , these and these helps that God hath ordained : here must be heavenly wisdome to use the advantages , and to avoid the hindrances . But there are a world of troubles between our end and us , between heaven that is discovered , and us : therefore saith the Apostle , Ye have need of Patience . And patience that is sustained by hope , hope casts anchor in heaven , and assures us of happinesse there , and then patience sustains us in whatsoever befalls us in this world . Therefore the Apostle saith not , I lead my life by wisdome , but by grace ; by wisdome , as it hath a connexion with all other graces . Therefore a man that out of hearing of the Word , or reading , &c. hath it discovered , that there is a better way then he takes , and yet notwithstanding hath not love to carry him to it , nor wisdome to remove the impediments , he works not towards his end ; there is no grace at all : there is illumination , but it is not sanctified illumination , but a meer common work of the Spirit : because where true wisdome is , there is love , and patience , and hope , and all other graces to carry the whole soul to that happinesse that is discovered . Therefore by this you may know a gracious wise man , he works to his end alwayes : another man heares and wishes , Oh , it were well if I could attain heaven : but carnal policy , and base affections hold him in a beastly course of life , that he works not to that end : onely he hears such things , and thinks God will be merciful , and Christ hath dyed , and when he cannot enjoy the world longer , he will have good words that way : but that will not serve the turn , a man must lead a life in grace , that will dye , and be saved by grace ; he must work , and carry the whole man with it : and not onely have knowledge , but faith , and love , and all , a man must work with it . Who is a wise man in outward matters ? is he a wise man that only talks of States matters , out of Books he hath read ? No , but he that when he comes to a businesse to negotiate in the world , can remove hindrances , and attain his end , and overthrow the plots of his enemies when it comes to particular actions : here is a wise man , that can attain his end by working ; that doth work to his end till he have attained it . So he proves graciously wise in Religion that works to his end ; or else he is a foolish man , a foolish builder . As Christ saith , If ye know these things , and do them not ; you are as a man that builds on the sands , your profession will come to nothing . Again , a man may know that he is guided by Grace , that he doth every thing by gracious wisdome , when he doth provide for himself best in the best things , out of a sanctified judgment , when he doth judge aright of differences : when he considers that there is a difference between the soul and the body ; between this life and eternal life : there is a main difference between the glorious eternal life in the world to come , and this fading life which the soul communicates to the body in this world ; when a man judgeth the difference between true riches , and these things that we are so set upon , that are but lent us for a little while . When he judgeth between the true honour to be the Child of God , and the fading honours of this world that shall lye down in the dust with us , and shall all depart and be gone , it appears then he hath a sanctified judgment , he discerns of things that differ . And according to this , ( if he lead his life in gracious wisdome ) he makes his provision ; he makes his provision as his judgment leads him : his judgment leads him to the best things , therefore he provides for the best things . As Christ saith of the Children of this world , they are wise in their courses , in their Generation : they provide against beggery , they make friends before-hand , as we see in that unjust steward . So a Christian provides for his soul , he looks to that , he makes him friends of his unrighteous Mammon : he makes him friends of his earthly things , that is , he doth deserve well of men that they pray for him , and so help him to heaven . He daily makes his account ready , he cuts off impediments that he meets with in the way , he troubles not himself with impertinencies , he spends not more time then needs about worldly things : he useth them as they may help his work to be better and better in grace , to be fitter and fitter for glory . As he discerneth differences , so he makes his provision answerable : he provides for the best in the first place . Or else he were a foolish Merchant , a foolish builder , a foolish man every way ; the Scripture saith he is no better that cannot discern the difference , and provide well for himself when other things fail . The Scripture doth well call wicked men fooles , they have no judgement , they do not provide for themselves : they prefer these things ( say what they will ) before better things : they are fooles in their provision . Achitophel , he made provision , he set his house in order , and what became of him after ? he hanged himself . He made much provision for the world , and at last he knew not how to forecast and provide for his soul. The Scripture calls the rich man in the Gospel , a fool : he was wise enough to contrive for himself , yet he was but a rich fool . The fool , as the Wise man saith , knowes not the way to the City : so a wicked man he knowes not the way to heaven , he discerns not the difference , he provides not , he knowes not the way thither , he cannot do one thing that is gracious , not one action that may further his account . I might be very large in the point ; it is profitable , because we do infinitely deceive our selves in that point , which is of more consequence then the whole world : for the man is , as the rule that he is led by is ; carnall men are led by carnal rules ; gracious , and holy men guide their lives by heavenly wisdome , by a gracious rule . Now if you find your selves defective ( for a good Christian may be defective in this : but if he have hearkned to carnal wisdome , if he have forgotten himself , if he have troubled himself too much about the world , he will come to his Centre again , he will come to his old way again , he will not be long out of it : his way and course is by grace . Sometimes he may have a policy that is not good , as David had , yet his way is gracious . I say , if you find your selves defective ) I will shew some helps how we may guide our selves , not by fleshly wisdome , but by the Grace of God ; that is , by gracious wisdome , by the Spirit . Now the Spirit leads us not immediately , but works Graces in us , and stirres up those Graces in us . The Spirit guides a godly man , by working grace in him by making him better , by using those graces in him . Sometimes the Spirit of God moves a wicked man , but it makes him not better ; he puts conceits into his head , and makes him do that which otherwise he would not : but he is not bettered . The Spirit guides a good man by making him better , he works a gracious disposition , a gracious bent in him , that his judgment concurres with Gods , his affections concur with the holy Spirit , and make him holy and pure . There is a disposition wrought in a good man like to the Spirit that sanctifies him , and like to the disposition of Christ to whose Image he is renewed . Now that we may guide our lives by the Spirit working in us spirituall and gracious wisdome . First of all , consider what I said before of fleshly wisdome : there are none but they have one of these two guides , either the flesh , and by consequent the divell : for the divell dwells in our carnall reason , that is his Fort , that is his Tower , his Castle . Carnall , fleshly Imagination is the Divells forge , there he workes all his tooles , all his Instruments : For the Divell workes not so much immediately , as by carnall men that are led with him . Our wit and policie , and carnall wisdome , it is the shop , the forge of the divell wherein he works all his mischief to overthow us . It is the Divells Worke-house where he engins with all his tooles and Instruments . Then considering that there are but two guides ; the flesh , the world , and Satan ( which alway go together in one ) or Gods Spirit and Grace ; let us be willing to submit our thoughts and desires , to submit our projects and our aimes and all to the Spirit of Grace : submit to the Word of grace , and to the motions of the Word : the Word of God having the Spirit of God accompanying of it , the Word of grace accompanied by the Spirit of Grace , is forcible as the Apostle saith , 1. Cor , 10. It beates down strong holds , strong Imaginations . Satan fortifies himself in strong holds , as the Scripture calls them , in high thoughts , working discoursive thoughts . Now when we come to hear the Word which teacheth the simple , sincere truth of God , that teacheth us how we should be saved , and how we should guide our lives : if we will be guided by grace , if we will yield to Gods simple truth , let him erect a throne in us , let us lay down all . When we come to hear the Word , let us think , I come to hear the wisdome of heaven it self , I come to hear that Word that shall make me wise to salvation : I will not entertain projects . I will not entertain a wisdom that is contrary to it ; when they rise in my soule contrary to the direction of the Spirit , and of the Word , down they shall , I will not owne them : this is the wisdome of a man that intends to make grace his rule . Now a carnal hearer , a carnall reader , a common Christian , he brings his naughty proud heart , he brings his high conceits to the hearing and reading of the Word , he comes as a Censurer , as a Judge , he comes to talk of what was said in this passage , and in that passage , he comes not as to hear God speak in his Ordinance , he comes not as a humble man : he comes not to hear it as the Ordinance of God with reverence , and that makes him come and go out again as a beast . As the beasts that went our of Noah's Ark , they went out as they came in : so many come into the Church and go out again as beasts , they go our worse then they came in : because they bring not hearts to submit themselves to God and to his Word : O , a spirit of subjection , it is a blessed thing . Self-denyall is some help to this , be content in the guiding of your common life , and in the guiding your way to salvation to be no wiser then Gods Spirit , and Gods Word will make you , to have no will nor no wisdome contrary to his will and wisdome : but you will live as men that have nothing of their own , nothing different from God ; no distinct will , no contrary will , and wit to God , but you will let God take the guidance of you himself : and whom he guides must needs come to a happie end , as the Psalmist saith excellent well , Th●… wilt guide me by thy counsell , and after bring me to glorie . Those that submit themselves to be guided by Gods counsell , he will bring them to glory . Serviceable to this is that which is pressed every where in the Scripture , Humility : God gives Grace to the humble ; that is , he gives them not onely forgivenesse of sins , and acceptation to life , but he gives them grace for the regiment of their lives : he gives Grace to the humble . Those that humble their wits to God , ( for there is a humiliation of the wit as well as of the affections ) that they care not for the depths of Satan , they care not for School-tricks : they care to know nothing but Christ and him crucified , as S. Paul saith . Gods Word is of Power and Majestie enough to save me , I need not bring my wit for my acceptance to God : it is truth that is accepted , not a strong brain to cavil , God gives Grace to the humble . Those that bring their understandings to be led and taught by God , he gives grace to them . Again , in the third place , If we would have our thoughts guided by counsel , let us have a high esteem of wisdome , above all precious stones and pearles . Solomon presseth it : have a high estimation of wisdome , of the government of Gods Spirit as the best government . And be out of love with carnal reason , with carnal affections and their guidance : account them as base things , not worthy to come into the esteem of a Christian heart . Those that highly prize wisdome , God will lead them by it : those that sell all for the pearl , shall have it . There must be a high price set on the guidance of Gods Spirit , and on grace , ( as indeed it is worthy of it ) and then we shall have it . Again , if we would lead our lives according to spiritual and heavenly wisdome , according to grace , and gracious wisdome ; let us learn , as it is , Job 22. to be more and more acquainted with God by prayer : for grace comes not from within us . Grace is in Christ as in the root , as in the spring , as in the Sun ; we have it but as the beam , as the stream : therefore let us learn to be acquainted with God , and with Christ by prayer and meditation , and search into his Word by reading , and by hearing him speak to us , and let us often speak to him . Let us acquaint our selves with him by prayer , and by hearing his Word , and then we shall have his grace to guide us . For grace is a fruit of his peculiar love ; he gives grace to his own peculiar people . How do you think , shall he have a peculiar delight in us , if we labour not to be more and more acquainted with him ? by often speaking to him , by often hearing of him , by coming into his presence , and attending as much as we can upon his holy Ordinances , by conversing as much as we can in the holy things of God. Those that will be warm , they come under the beams of the Sun : those that would have the Spirit work effectually , they must come where the Spirit is effectual , where the Spirit works . Now the Spirit is effectual in the Word preached : the Spirit fell upon Cornelius and the rest when they were hearing of S. Peter . And the Spirit is where there is conversing in good company ; Where two or three are met together , I will be in the middest of them , saith Christ. If we walk with the wise , we shall be wiser . It must be the heavenly wisdome of a Christian , if he would lead his life by grace , to attend upon all the meanes of grace : because the Spirit of God is effectual by his own means , he works by his own means ; therefore use the meanes that the Spirit hath sanctified for the working of grace . I do wonder at a company of vain sottish creatures , that carry themselves according to their vain conceits , according to the whirling of their own brain , in toyes and baubles that come into their heads ; they care not for the hearing of Gods blessed truth : either they abstain altogether , or else they hear it carelesly , as if it were a thing that concerned them not : Oh , but those that will lead their lives by grace , they come to it by the Spirit , and the Spirit is onely effectual in holy Ordinances . It must be our wisdome therefore to bring our selves under some meanes or other , that the Spirit may be effectual . The wisest , and the best men in the world are no longer gracious then they are wise this way : if they neglect good company , good acquaintance , if they neglect the hearing of the Word , if they neglect prayer , they will grow dead , and dull , and carnal-minded ; they will be possessed with base thoughts . How do men differ one from another ? not so much by any habitual grace that is in them , as by avoiding all that might prejudice them in a Christian course , and by using all means whereby the Spirit of God may be effectual . Again , the way ro be under the grace of Gods Spirit is often to meditate of the grace of God , the free love of God in Jesus Christ : for so it comes first . The first grace of all is Gods free love in the forgiving of our sins , and accepting us to life everlasting , and then he doth alter and change our natures more and more , he transforms us more and more : when we find therefore any defect of grace in our hearts , when we find coldnesse , and deadnesse , and dulnesse , go to the first fire , to the first Sun , to the free grace of God in Christ , pardoning all our sins , and accepting us to life everlasting , and promising us grace to lead our lives in the mean time . If you have fallen into any sin by the temptation of Satan , or your own weaknesse , beg not first grace to alter your course , to sanctifie your life ; but renew every day your interest in the first grace , in the forgivenesse of sins , and your acceptation to everlasting life . For till God have pardoned your sinnes , and have witnessed to your soules that you stand reconciled , he will not give the best fruit of reconciliation , which is grace . Therefore every day examine your lives , if you have offended God , in what termes you stand with God , and if you stand in ill termes , that there is any sin against conscience , the best way is not presently to amend that : for that will not be , except the heart be warmed with Gods love and favour in the pardon of your sins first , and in the acceptation of you in Christ notwithstanding your sins : as , he justifieth us every day , not onely in the first act of conversion , but daily , he acquits our consciences daily from our sins : and therefore in the Lords Prayer , Christ teacheth us every day to say , Forgive us our sins . And then after forgivenesse of sins , to beg the particular graces for our lives that we want . I would this were better thought on . Challenge likewise the Covenant of grace , we have a promise of all grace ; and the spring of all grace . We have a Promise of Love , God will teach us to Love one another . We have a promise of Fear , he hath promised , that He will put his fear into our hearts that we shall never depart from him . We have a promise of the holy Spirit , Let us challenge these Promises every day . So much for the Directions how to lead our lives by Grace . But by the Grace of God. Saint Paul here makes it the ground of his rejoycing , that he led not his life by fleshly wisdome , but in simplicity and sincerity , and by the Grace of God ; and all that are led by S. Paul's spirit , live thus . There is a Religion in the world that bears it self very big , on high terms , of Universality , Succession , Antiquity , &c. and they will have it thought to be a spiritual , and holy Religion . Well , if a man be a carnal man that is led with fleshly wisdome , and not by the grace of God , that Religion must needs be a naughty Religion , that hath onely the support and the foundation of it in fleshly wisdome , which is an enemy , and opposite to the grace of God , and to simplicity and sincerity . But Popery is this ; Take it in the regiment , and goverment of it : Take it in the worship : Take it in the opinions , you may draw all to one of those three heads . For the government of it : There is a wisdome , a wondrous wisdome , a fine subordination to one Head , the Pope , to hear all controversies , and under him the Cardinals , and under them the Generals , and all at Rome ; and they have th eir Provincials under them : here is a wondrous fine subordination : butall this is by fleshly wisdome . For this beast riset out of the earth , and out of the Sea , out of the Tumult of the people , out of base earthly respects . Therefore it is said in the Revelation ; when the Bishop of Rome became Pope , and was at the highest , that a Star fell : he fell when he rose : when he was at the highest , he was at the lowest ; why ? because his rising was carnal , and earthly : or lower if you will , it was hellish , and devillish . Their government is opposite to Christs Government , and being so , it must needs be mightily opposed by him again : and therefore it must needs down , the fabrick of it being opposite to the frame of Christs Government ; though it be wondrous witty . Therefore in the Revelation , 666. is the Number of a man. If you mark the frame of the Romish policy , it is wondrous accurate , it goes smoothly , by tens , and by hundreds , 666. This Babylon is the number of a man ; a fine policy : but it is but the number of a man , it is the device of carnal wisdome it self : therefore it is divellish wisdome . Thus it is in the government of it . And their Worship is according to the wisdome of the flesh : some wisdome there is in not going to God immediately , but by Saints and Angels . What! is it not wisdome in the Princes Court , first to go to the Favourite , and by him to the Prince ? So , is it not wisdome not to go directly to God ▪ it is bold rashnesse to come immediately to God , but by Saints and Angels : This is the wisdome of a man , this is the wisdome of the flesh , Colos. 2. this is carnal wisdome , it is opposite against the truth . Doth not Christ bid us come all to him ? do Angels love us better then he ? Is not he the great Favourite of heaven ? I will not enter into controversie , but onely shew how they work by fleshly wisdome . Here is wisdome , when we cannot raise our selves up to God , to bring him down to us . As in the Sacrament , they shew carnal wisdome , Oh , it is a fine thing , that Christs body and ours should be joyned together ; it seemes to be a fine point , that Christ should be hid in the bread , &c. But here is no spiritual wisdome . The union that the Scripture speaks of is by faith , ascending into heaven , laying hold on Christ there : and going back to the crosse , and seeing Christ crucified there , and so he is meat indeed , and drink indeed , as we see him crucified , and satisfying Gods wrath for us , for our sins . And so again , is it not a pretty wisdome to draw men by pictures , and likenesses ? are not men delighted with the Images of their friends and of their parents ? and therefore is it not a good religious policy to have pictures of Christ , and pictures of God the Father ? Here is wisdome correspondent to the dealing and affaires of men , but all this is fleshly wisdome . The Scripture speaks mightily against making of Images , the Word of God is directly against it : this is fleshly wisdome : Grace doth not rule here . So , that the soules when they go out of this world being very unclean , that they should be purged , that there should be some satisfaction , some Purgatory , &c. here seems to be wisdome : but wherefore serves the blood of Christ then ? that is the onely Purgatory that purgeth from all sins , mortall sins , venial sins , all sins . Again , is it not a seeming wisdome to come to heaven by our own works , by our own merits , that so we may set the people on to good works ? or else we dull their spirits , and endeavours . I but this is fleshly wisdome , this is devillish wit , and so it will prove in the end : for the Scripture goes onely to Christ , onely Christ. We are saved by faith , onely by Christ. I will not enter into the point , I onely shew you what a seeming wisdome they have , but it is not heavenly , but meerly carnal . And that their Religion is carnal , do but consider that all the points wherein they differ from us , may be resolved either to belly-policy , or to State-policy : either to ambition , and riches , or the belly . Wherefore is their Monarchy , all their great preferments , but to increase their ambition ? Wherefore are their pardons , and indulgences , but to get money basely , as some of their own Writers confesse ? And their Purgatory , &c. these things be for carnal ends : it is a Religion fitted for their own ends . They make what they list to serve them ; Religion , Nature , Reason , Conscience , whatsoever is good , they make all stoop to interest their own cause in . Their orders , that is , their spiritual good , must be their advancement , it is but a colour put uponcarnal ends . The spiritual good is their own advancement , they aime at their own peculiar interest in all their villainies : As if God stood in need of our lie ; as if Gods glory were advanced by the Devil . As well their Government as their Religion is lies , it is defended by lies , by equivocation , and rebellion , by withdrawing the allegiance of Subjects , and murthering of Princes : Lawes , and Religion , and all must stoop to their wisdome , under pretence of bonum spirituale . These things are known . I do but touch them , to breed a deeper hatred of this Religion which is altogether fleshly and carnal . And so far as they are led by carnal wisdome , they are not led by the grace of God. Wherefore is their lying for advantage ? their dispensations , and horrible allowing of any thing ? is it not meerly carnal wisdome ? In a word , their Religion is meerly policy , if it be not too good a word for it ; it is meerly carnall policy , it came not from heaven but from the bottomlesse pit . Then they fell from heaven when they grew to their highest , when they were in their top . This I thought good to touch collaterally from the Text , which doth characterize a true Christian indeed in his temper , that he is joyful when he is as he should be ; and the ground of it is from a good conscience ; and that good conscience ariseth out of a course of life and conversation led in simplicity and sincerity to God. ( For Religion hath majesty enough in it self , without far fetches and devices . ) And the principle from whence , By the grace of God ; in the evidence of the Spirit , and not according to fleshly , and carnal wisdome . In a word therefore , labour that from the evidence of the Spirit , having your soules sanctified by the Spirit , you may reflect on your selves , and look into your lives , and say truly , as S. Paul doth here ; My care in my course of life and conversation hath been in Simplicity , I have cast my self upon God and his government , and not looked to the world : and in sincerity I have aimed at God in all things , I have had no false , and by aimes , I have not spared even my life by any carnal end . I have not served my self either in Religion , or in my course of life , but I have laboured to serve God in serving my brethren , and have led my life by the grace of God , and by the Word of grace , which I laboured to know that I might follow . Let us be able in some measure , in truth to say thus . And then we may say further with S. Paul , That this is our rejoycing , the testimony of our conscience ; We shall never want joy . And then let the world judge of us as it will , there is such a strength and power , such a prerogative , and majesty in Christian comfort , when a man can ( as I said ) reflect thus on himself , that though in a weak measure , yet in truth , his conversation and course of life hath been ( though his slidings have been something ) in simplicity , and sincerity , that nothing can daunt it in this world . It is above all discouragement , above all eclipse of good name , the testimony of Conscience , which hath Gods testimony with it . The witnesse of two is a strong witnesse : the witnesse of God , and conscience it will so settle our soules , that neither ill reports nor any usage in the world shall daunt us : we shall have comfort in all the passages of our lives be they what they will. Whereas other men that lead not their lives in a constant course of holy simplicity and sincerity , they are as the Prophet saith , like the leaves of the Forrest , shaken with every alteration , with every rumour of ill newes . But a sound Christian in the worst alteration , there may be combustions , there may be alteration of State , yet his heart is fixed , he is not moved . Likewise , in the hour of death he can say with Hezekias , Thou knowest , Lord , I have led my life in simplicity , that I have served thee with a perfect heart ; that is , in sincerity . I have desired , and endeavoured to grow better ; which is all the perfection we have in this world : sincerity witnessed by growth , and strength against the contrary , this will comfort us in all the alterations , and changes in this world , ( which is as a Sea , full of trouble , ) and at the hour of death likewise , and at the day of Judgment ; this is that onely that will make us able to look Christ in the face . Truth hath a Divinity in it ( this simplicity and sincerity ) more then any earthly thing ; it hath that in it that is real , and spiritual . A man that hath the Grace of God in the truth of it , there is a great deal of majestie in it . There is the greatest majestie in heavenly things when they appear most simple , because of their excellency . There is some thing of Gods in sincerity : so much as a man hath in truth , so much of Gods : He partakes of the Divine nature , as S. Peter saith , so much as he hath in truth , though it be never so little : and being a branch of God , it will make him look upon God in the day of Judgment . Why ? because he knowes he is in the Covenant of Grace , that he hath title to heaven by Christ. When a mans conscience can tell him that he hath led his life , not by carnal wisdome , but in the truth of Grace , it will make him out-look Satan , and all the troubles of the world , and look unto Christ with comfort . Who would not be in such a state ? Thus we see a Christian leads his life , Not in fleshly wisdome , but by the Grace of God. I will adde one thing more , and so finish the verse . We may see hence , That the most Religious men are the best Statesmen . I know , proud carnall Machivillian dispositions make a scorn at these positions , they think them to be austere , and poor principles , till they come to death : As that Wretch said himself when he came to dye , That he had provided for all things but for death : but while they are in their ruffe , they think they can manage States , and do all . When indeed they bring the vengeance of God upon their own persons , and upon the State they live in : For God is neither in them , nor with them . He is not in them : for they want Grace , they are led by carnall wisdome altogether . And he is not with them : God will not give them good successe , unlesse it be to increase their Judgement . He will not give good successe to those projects that they take up contrary to his rule . Therefore those that will be guided by reasons of Religion , and submit themselves to the guidance of Gods blessed Spirit , they are best for the state of their own soules , and best for the publick estate . For , doth not God know the mysteries of State better then any man ? Is not he a better Politician then any Achitophel in the world . If they have any State-policy that is worth the naming , is it not from him ? Is it not a beam from that Sunne ? Yes , why then who is the better ? ( the difference of parts excepted , ) but take them alike , a gracious man , and another that is not so : let the one fetch his counsel from hell , from darknesse , and the other be ruled by reasons of conscience , and Religion , there is no comparison . God will crosse and curse their projects that are for their own ends , both in themselves , and in the State too . As for the other that are under Grace , and the government of Grace , God will be wise in them by his Spirit , and he will be wise for them , Psal. 1. Whatsoever a good man doth , it shall prosper : it is a large promise . How wondrous happy , and wise were the Children of Israel when they kept the Covenant of God ? This is your wisdome , to keep the Commandements of God , Deuteron . 4. and their wisdome made them happy . How happy were they in David's time , who made the Statutes of God , the Man of his Counsel ? How happy was the State in Solomons time ? till Solomon did warp , and bend to Carnall counsell , to strengthen himself ? How happy was his Government till that time ? but never after that ; they were environed with enemies round about : but alas , who could hurt the people of God , so long as they submitted themselves to the government of grace ? they were alway happy . Therefore it is an idle thing to suppose that there will be any good successe by carnal projects : no , the onely good States-man is the religious man. And it was never better with the Church of God before or since the time of Christ , then when those were in the stern . Do but think of this oft , as S. Jude saith , God onely wise : we must all of us light our candle at that fire . All wisdome , even this poor spark of reason , that God enlightneth every man that comes into the world withall , it comes from Christ Jesus : In him are all the treasures of wisdome , God , and God-man , onely wise . There is no wisdome without him , therefore let us submit our selves to his Government ; let us pray to him , and seek for wisdome of him in all things . But I go on to the next Verse . VERSE XIII . For we write none other things unto you then what you read , or acknowledge , and I trust you shall acknowledge even to the end . HEre S. Paul strengthens himself by another course : First , he retires to his own heart , and conscience ; My rejoycing is this , the testimony of my conscience , &c. and he sets this as a Bulwark against all the slanders and detractions of his opposers whatsoever : he sets it as a flag of defiance , the testimony of his own conscience . But to set himself the more upright in their hearts whom he was to deal withall , knowing what a great advantage it was to have the good opinion of them , and to wipe away all imputation , he passeth from his conscience to their conscience . For my own conscience my rejoycing is this , that you cannot accuse me that I have led my life by carnal false principles , but by reasons of Religion , and by the blessed motions of Gods Spirit . Nay , I can go further then so : for what I say of mine own conscience , I dare say you can say too : for I write no other things then what you read or acknowledge . What you read ] Some take it , What you know , or acknowledge , because these are distinct things . The word , Anaginoskein , signifies to know , or to read ; but usually to read . We may well therefore take it so as most translate it here , I write no other thing , concerning my simplicity , but what you read , or acknowledge . I write of my simplicity , simply ; I speak not of my sincerity insincerely , but what I write , you read or acknowledge : because S. Paul knew he had a place in their conscience , they could not but acknowledge what a man he was : for the Spirit was wondrous effectual by his Ministery in their hearts ; and they were his Epistle , as he saith in another place : and therefore he appeales to their acknowledgment , to their conscience , We write no other thing , &c. And for the time to come , I trust you shall acknowledge to the end . So he doth appeal to their conscience for the present , and he doth take in trust the time to come , what their thoughts shall be of him , and what his estate shall be . You shall have Grace to think well of me to the end , because you shall have ground to think well of me from my constancy . I hope you shall acknowledge to the end ; and you shall have wisdome , and experience of my goodnesse to acknowledge to the end . I will give a touch on these things , because they be useful ; and but a touch , because I stood somewhat on them before , and shall have fit occasion for them severally after . We write no other things then what you read . This seemeth strange ; why , how could they read other things then what he wrote ? Yes , if he had written falsly , if he had not expressed his thoughts in his writings , then they had read one thing , and he had been another . As a woman that is painted , there is Prosopon , and Prosopeia ; there is the visage , and the true natural countenance : she is not the woman she appeares to be ; her face is one , and her self is another : but I am as I expresse my self . His meaning is , I speak of my simplicity , and sincerity , simply , and sincerely . I speak not of my vertues to go beyond you , but I speak sincerely ; what I speak , you read : for I think not that he means his former Epistle , but what he wrote concerning himself , and the leading of his life , that which I speak concerning my self , that you read ; and what you read , that I speak . It yields me this Observation , ( which though I had occasion to speak of when I handled Simplicity , yet I shall now touch it , ) That A Christian man is one man , he doth act one mans part . He hath not a heart and a heart , he is not a man and a man ; there is a harmony between his thoughts and resolutions , between his speeches and his actions , they all sweetly accord together : what he thinks and resolves on , that he speakes ; what he speakes , that he writes ; what he writes and speaks , that he doth : he is one man in all , he doth not deal doubly . It is the easiest thing in the world to be politick , to be naught , to double : the nature of man teacheth a man to be false : mans heart is full of naughtinesse ; it is a hard thing for a man to be one : and till a man be a gracious man , he shall be a double man. Therefore you must take heed of a fault , which is called the abuse of signes , of such signes as serve to expresse what a man is inwardly . Let your inward disposition , and the signs that expresse it accord . The signs of expression that come from one man to another , are speech , writing , countenance , and the like . A man should not be one thing within , and his speech another ; he should not be one thing , and his writing another : he should not be one thing , and any other expression another . This abuse of signes , and expressions when they are one way , and the heart another : besides the odiousnesse of it to God , ( as being contrary both to his Nature , and to his Word : it is contrary to his nature ; for he is simple and sincere , he is one in all , there is no shadow of change in him , there is no mixture . As it is contrary to his Nature , so it is contrary to his Word , that bids us not dissemble nor lie one to another , ) It makes a man most like the Devil , who never appears in his own shape , but alwayes in another . He comes in our friends as an Angel of light , he never discovers himself in his own colours . Besides all these , and such like respects , it is the overthrow , it cuts the sinewes of humane society : for what is the band of humane society , but the entercourse by speech and writing , and the like ? Now if there be abuse of these signes , that they are one thing , and we another , that we do not expresse what is the true thought , and impression of our hearts , all society is dissolved . Therefore we cannot too much hate Popish principles , of not keeping fidelity with Hereticks ( as they call them ) : it is the custome of them to deal so . As you know in a War of theirs with the Turks ; the story is well known : when the Cardinals had broken their promise after they had in a manner gotten the Victory , the Turks even cryed to Christ that he would revenge their treachery ; and the Turks came again upon them , and overcame them , and gave them a mighty overthrow . Their grosse principle of equivocation , and the like , which stands in the abuse of expressions , and signes . Yea , their abuse of the blessed sign and seal , an oath , which is the sign of all truth between man and man. Their abuse of the Sacrament too : they have abused all Gods signs , and all to ill purposes , to swear with private reservations : whereas the old principle of Isidore is constantly and everlastingly true ; Conceive the oath as you will , it must be understood , as he to whom it is sworn understands it , and not as he that swears . Therefore undoubtedly Popery must fall every day : and judicious men , though they be not gracious , they see it must fall . It should make us hate them deeply ; because the courses they take are the overthrow of society : this abuse of expressions , of that excellent gift that God hath given , namely the tongue , whereby what is in my heart another man may understand : and also writing , whereby a man may convey his mind many hundred miles . Now these excellent gifts that God hath given for society , for men to turn them against God , and against Society , it must needs provoke the Majesty of God. And as it is a sin against Society , so it is a sin that is punished by society . All men must needs hate them that do so : those that have no other argument against Popery , they have argument enough from their equivocation . Those that are not subtile-headed to see other things , when they look to the Gun-powder Treason , and to their equivocation , there is argument enough for any plain simple man to hate Popery . Therefore let us be like our selves in all that we do to God , or to men . I had occasion to presse the Point when I spake of simplicity ; therefore I will not dwell further on it . I write no other thing then what you read or acknowledge . He means , they acknowledged it in their heart and conscience . What I write of my conversation , that which you have heard , it is no other then that you read , and you acknowledge it too : for they had felt the power of his Ministery . Whence first of all observe , That Where the Minister converseth by the Grace of God , and not by carnal wisdome , God is not onely wise in him , but for him . He is gracious and good for him , he gives him successe in the hearts of others . When a man is led by the Spirit of God , the same Spirit that guides him in speaking , guides his auditors in hearing , and gives a sweet , and a strong report in their hearts of what he saith , What I write of my self you acknowledge , that my Conversation hath been in sincerity ; and not onely my conversation , but my Doctrine ; every way you have acknowledged me : the same Spirit that guided me to do so , wrought in you an acknowledgment of it in your conscience . Therefore if you would have the speeches of the Ministers to take effect , you should desire God not only to guide them in what they are to say , but likewise with the same Spirit to work in the hearers ; and when the same Spirit works in both , what a glorious successe is there ? As we see here , S. Paul carried himself in his own person , and in his Ministery graciously : in simplicity , and sincerity ; for it is meant of both : he taught simple doctrine without any glozing , without any far-fetched beauty , from wit , or eloquence , or the like : and he looked to God in his life and conversation ; and as God guided him , so he stirred them up to pray for him : as the Word and Prayer they are alway joyned together : the Word had a report in their hearts , as it had in his own : What I speak , you acknowledge , &c. It is not for us to deliver our minds , and there an end : but when we are to speak , we ought before-hand to look up to God , and desire his Spirit to be effectuall in us , that we may speak in the wisdome and grace of the Spirit ; and likewise that it may be effectual to them , that they may acknowledge it , that they may feel in their soules and consciences the power of what we speak and feel in our selves . So you see the truth of what I said before , That God was not onely wise in S. Paul , but he was gracious and good for him in those that he was to deal with . And there is the glory of a good Minister , that is a humble man , and denies carnal wisdome , That God will delight to honour himself by using him as an instrument to do good to others . God usually will give report of what he saith to the hearts of others . Proud men that speak what they speak by carnall projects , and carnall wisdome , and seek themselves , usually the hearts and consciences of other men give no report to them . For man naturally is proud , and when he sees that the most excellent man in the world hath by-aimes , he will not be gone beyond by him , say what he will : If a man set up sailes for himself , he doth not win upon others . But he that discovers himself , that he seeks the glory of God , and the good of the soules that he deales with , and denies himself in that which otherwise he could do , that useth not the strength of parts which he hath , because he would discover the simple Word , which is most Majestical in simplicity ; God seeing this simple and sincere desire , he honours and crownes the Ministery of such a man with successe in the hearts of the people . Therefore saith S. Paul here , I write no other thing concerning my self , but God hath honoured me with the issue of it in your hearts likewise , that you acknowledge what I say . You acknowledge . Acknowledge is a deep word , it is more then to know ; it is more then a conviction of the judgment : it is when the heart and affections yield , when the inward Spirit upon experience yields , I feel and acknowledge this is true ; it is more I say then knowledge . The next point then that I observe is this , That God doth give his Children that love him in simplicity and sincerity , a place in the conscience of men . He gives them place in the consciences of those that have conscience : for there are some that have no science , and therefore they have no conscience : as Popish superstitious persons , &c. But those that deal faithfully , that live in the Church , and see the glory of God , God gives them a place in the conscience of those that they live amongst , and deal with . And they seek more to have place in their conscience , then in their fancy , then in their opinion , and Imagination , and humour . A carnal man , so he may have the humour , the fancy , and Imagination of his hearers delighted , he regards not what inwardly they may feel from him : he regards not how he warms their hearts , and conscience , and how they acknowledge him within : and therefore perhaps , if he have a good word for the present , Oh , a glorious man , &c. it is all he cares for ; but he hath no place in their conscience , because they feel him not working there , and he hath no aime to be there . A good man seeks to edifie , and build up the conscience in sound principles , in good courses , in the faith of Christ , in holy obedience : things that will hold out in life , and death . If I were to speak to Ministers , I would inlarge the point further . Let us all in our Conversations labour rather to approve our selves to the consciences of men , that they may acknowledge us to be honest , downright , faithful men , rather then to please their humours , and fancies : for as Solomon saith , he that tells a man the truth , shall have more favour at the last , then he that dissembleth : for his conscience will witnesse that he hath dealt rightly , and faithfully with him , that he is an honest man , and goes on in the same principles still . Let us therefore first look to our own conscience , and then to the conscience of others : and if we cannot approve our selves to our own conscience , and to the conscience of others , alas , what will become of us ? how shall we approve our selves to God , and to Jesus Christ at the day of Judgment ? There is no man but a sound Christian that approves himself to the conscience of another man : For any other man , it is just with God in his Judgment to find him out first or last : he may wind himself into the conscience for a time , as the superstitious Papists do , but first or last he is found out to be a dissembler , and to bring false wares . And so for Civil conversation , there is none that will have place in the conscience of other men , to think them and their courses good , but those that are sound Christians : For the most , those that are not led by the grace of Gods Spirit ; all mens consciences condemn them , they are smitten , and censured there , and judged there . Besides , their own conscience which perhaps they will not give leave to tell them somewhat in their ear that they would be loath to hear , This you are , this you did , and this you spake amisse : they will not suffer conscience to speak , but drown it in sensuality , and stifle it ; they take this course , they think they are well enough , and they would never be themselves . A carnal man will hardly give conscience leave to speak , till it will whether he will or no ; at the hour of death , and the day of Judgment , when God lets it loose upon him : but let them take this course as long as they will , yet in the conscience of other men they have no place : for they live not as S. Paul saith here , in simplicity , and sincerity , not by carnal wisdome , but by the Grace of God. This is the benefit that a good man hath in this life , that howsoever he have the ill words of carnall men sometimes , and their humour is against him : yet notwithstanding if they be in the Church , and have any illumination , any judgment , he hath their conscience for him . Nay , I say more , they cannot but think reverently of a man of God , of a good Christian ( I speak not of Ministers onely ) they cannot but think reverently of them , and reverence them in their consciences do what they can : for it is not in mens power to frame what conceits they will , to frame what opinions they will of men : but as there is a necessity of reason , as the principles we say are so strong , rhat a man cannot say they are false , do what he can ; because the light is visible to the understanding : as a man cannot say the Sun shines when it is night , when it is dark , because it is a sensible falshood : so a man cannot deny the principles of any Art , if they be principles : because there is such a light of truth that over-powers him , and as it were compells the inward man. So it is here , there is such a majestie in grace , and good courses of a Christian , that another man that lives a wicked life he cannot think of him what he would . He may force himself to speak what he list , and force odd opinions of him , but when he is him sober self , he must needs if he have any reliques of conscience in him , if he be not altogether a sot , he must needs think well in his conscience of such a mans courses . This is the majestie , and honour of good things , that however they may have the humour , and passion , and fancy of men against them , yet they have their conscience for them ; yea , of wicked men when they are themselves . Take the wickedest man at the hour of death , if he have himself at command , that his spirits be not disturbed , and ask him whether he justifie the courses of such and such men ? he will answer , Oh yes , I would I had led them my self . What is that that besots them ? Sensuality , and such courses : for men that are not led by the Grace of God , are led with outward things which besot the judgment for a time : but when that dulnesse is past , when a wicked man is stripped of all , and is best able to judge , then he likes such courses . If the worst men shall in their conscience acknowledge the best persons , and the best things one day , nay , they do now , if they will suffer themselves to be themselves ; then let us take such courses as our own consciences may justifie , as S. Paul saith here , This is my glorying , the testimony of my conscience , and likewise the conscience of those I live with , I write no other thing , but what you acknowledge in your consciences your selves . And I trust you shall acknowledge to the end . This word , Trust , doth not imply as usually it doth in common speech , an uncertainty of a thing , a moral conjecture , I trust , or hope it may be so : it may be otherwise , but I hope well : it is not an uncertain conceit with the fear of the contrary : but the word implies a gracious dependant disposition upon God , I trust in God , as it is so exprest in some other places . Now you acknowledge me , and I trust in God you shall acknowledge me to the end . So here Saint Paul sets down what he resolved to be by the Grace of God , and what in the issue he should be : because holy resolutions are seconded with gracious assistance . And likewise he sets down what they should judge of him to the end : I trust , as you acknowledge me now , so to the end you shall have grace so to do , and I shall have grace so to be ; I shall be as I am , and have been : I have led my life in simplicity , and sincerity : and as you have acknowledged me to be such a one , so you shall have grace still to acknowledge me : I hope , or trust . I will not enter into any common place , onely I will speak that which the Text puts to me . I trust you shall acknowledge to the end . Here he begins with his hope of their judging of him , to continue so to the end . Saint Paul here takes a good conceit , a good opinion of his children whom he had begotten to the faith in Corinth ; I hope as you are , and as you do judge of me , so you will judge of me to the end . Why hath S. Paul such a trust of them as of himself ? Among many reasons this is one : He knew that where God had begun a good work , he would finish it : he saw that he had begun a good work in them , and therefore he knew that he would go on with it . And then again , God planted in him a good hope and trust of them ; because hope and trust stirre up indeavour to the thing hoped for . Desperation doth quell all courage , and cool all endeavour : Now God , because he would have us constant in our carriage , and in the expressions of our love to other men , he stirres up in us a trust that all shall be well with them . Likewise S. Paul sets down his hope that God had put into his heart of them for his own comfort : for it is a great comfort to a Minister , or to a Christian , when he is to deal with such as he trusts are good , and will be good : it is a heaven upon earth , and therefore God doth plant good conceits of other men in us for this end : partly , to stirre up our endeavour to do all good to them ; and partly , to comfort us . For if the finall estate of any man were discovered to us , that God had no delight in them concerning their salvation , who would do any service of love for them ? or who would have comfort in conversing with them ? But when God stirs up in our hearts a good opinion of them , partly it is good for them to stirre up our endeavour to do all good for them ; and it is good for us , it is a great comfort . And again , it was an encouragement to them when they heard of Saint Paul's trust of them to the end , that they should continue as they were : For to have a good conceit and opinion of another man , especially , the good conceit of a Pastor , it is a great encouragement . And the best Christians in the world have need of it oft-times . Besides the judgement of themselves , which is sometimes shaken by Satan , that they give a false witnesse of their own estate : Oh it is comfortable that a man have the judgment of a man that looks without passion , and temptation on him : you have been thus , and my trust and confidence is in God , and the promise of God , looking to your former course , that you will be so to the end : he gives not a false witnesse . Saint Paul speaks thus to stirre up his own endeavour to do good to them : and to comfort them , that so great an Apostle should have so good an opinion of them . Therefore let us labour ( I say ) to entertain as good a conceit of them among whom we live , as their carriage will bear . Two things usually are the object of our hope and trust ; while men are here , before their estate be determined of in hell , God may have mercy on them , and deliver them out of the snares of Satan : that hope should stirre up some endeavour to pray for them , seeing their estates are not desperate , they are not yet sunk into Hell. Or else if we see them in the state of grace , we should expresse our love in the services , and offices of love , because God hath already set his stamp on them . There is no man living but we may trust , and hope of him one way or other . Those that we see no grace in , as the Apostle saith , 2 Tim. 2. we may have patience towards them , seeing if at any time God will have mercy on them to deliver them out of the snare of the Devil . It is not good to cast off all conceit , and all hope of any man living : the worst sign is , when we see men malicious , and oppose known truths , because it comes near the sin against the Holy Ghost : but because we may erre in that , it is good to take the safest way . But where we see evidences of grace , though in never so little a measure , let us entertain and cherish a good hope ; because it will cherish that which we are all bound to , to love one another . We are bound to love one another , and to shew all the offices of love : now that which stirres up love and all the offices of love , is Hope . Faith works by Hope , as well as by Love. Faith works by Love in all duties : and it works by Hope in this duty ; if we hope that God will have mercy on them , that will stirre up our endeavour : but we are not much in this errour , we are rather ready to conceit over-well , then too ill of men . I trust you shall acknowledge to the end . Saint Paul here , besides his good conceit of them to the end , doth imply his own resolution and purpose to hold on in good courses to the end . My trust in Gods grace is , that you shall acknowledge to the end what I have written to you of mine own courses . As if he had said , I am Paul now , and you shall find me Paul hereafter : you shall find me alwaies an honest man like my self ; for as he whom I have trusted is yesterday , to day , to morrow , and the same for ever : so likewise by Gods grace I hope to be the same that I have been , I hope I shall be like my self . The grounds of S. Paul's trust that he should be so , is partly the act it self , together with the endeavour , I trust I shall be so to the end : because I trust in God to the end , and God is good to them that trust in him : how often is it repeated in the Psalmes ? He is the God of them that trust in him : he is a Sun and a shield : he is all that is good , and he keeps away all evil . All the promises are entailed to trusting in God. Now because I have confidence in it that God will do so , I stirre up my endeavour to shew , that it is not a presumptuous trust . I trust in him that will perform the conditions of the Covenant which is made to them that honour him by trusting in him . Saint Paul knew what God had done ; he knew that he that had bestowed the first fruits , he would make up the harvest : he knew that he that had laid the first stone , he would set up the roof : he knew that God had begun a good work in him by experience , and that he would finish his own work , that he knew by former experience . And then he knew the promises of God , the promises of the Covenant . Many such grounds Saint Paul had to bear him up that he should continue to the end in a course of simplicity , and sincerity , and in the grace of God , But withall Saint Paul did adde a holy and heavenly course to come to this end , together with his trust . What course did Saint Paul take . Saint Paul that he might hold out constantly in holy resolutions to the end , First , he did judiciously consider what might hinder him , between that and the end of his race and course : he balanced all things that he possibly could fuffer ; and he laid in the other balance the things that he had in hope and promise : and he resolves , all that I can suffer that should shake me off from my course , it is not worthy of the glory that shall be revealed : saith he , if you balance both , you will conclude this . There are many things that may shake us in our Christian course , St. Paul thought of all Satans snares , I am not ignorant of his enterprizes , saith he . And then for the world that might cast trumperie in his way , saith he , I am crucified to the world , and the world is crucified to me . And for any thing that might happen to him , he knew that the issue of all things should work for the best to them that love God ; he includes himself , Rom. 8. saith he , We know it before-hand , we believe before troubles or evills come : come what will the issue of all things is in the regiment and power of God , and as he pleaseth all shall work for the best to those that love God , and therefore as I am , so I will be . What should hinder ? if all things help me , nothing can hinder me . And then Saint Paul took this course , he looked forward still , Philip 3. I presse forward to the price of the high calling ; he forgat that which was behind , and he resolved to go forward , he had a mind to grow better and better alway , and this comforted him that he should hold out to the end . For it is the reward of a growing Christian , to have a sweet sense of his present state of Grace , in Gods favour , and to hold out to the end . Such a man is like the Sun that growes up still till he come to high noon-day , as Solomon saith . Saint Paul took this course , he strove for perfection , he had a crown in his eye , a crown of righteousnesse and glory , and that will not suffer a man to be idle and cold that hath such a thing in his eye . Saint Paul to whet his endeavour not onely looked forward , but to glory ; for as Christ looked to the glorie , and despised the shame : so Saint Paul looked to the crown , and despised all his sufferings . Then besides , Saint Paul was conscious of his own sincerity ; for grace carries its own witnesse with it self , as he saith here , I know my conversation ; This is the testimony of my conscience , that in simplicity and sincerity I have walked before you . He knew that sincerity is accompanied with constancie and perseverance . It is a rule , that alway constancie and perseverance are companions with simplicity and sincerity : I have begun in sincerity hitherto , now I am sincere , and have expressed to you the truth of my heart , and of my courses : and as I am , so I meane to be : therefore having begun in sincerity , I know I shall end in perseverance and constancy . Truth of grace is accompanied with constancy ; all other things are but grasse , they are but shewes , they will vanish ; but sincerity , the truth of grace , is a Divine thing : The Word of the Lord ; that is , grace wrought by the Word of the Lord , that endures for ever . Where there is truth of grace , though it be but as a grain of mustard-seed , there is perseverance to the end . S. Paul knew this well , and therefore he builds his trust on these things , on these courses that he took . We should all take the like course , look to S. Paul's grounds , and take his courses ; those be they that will hold out to the end . Judicious consideration of all the difficulties , to put into the balance what impediments we shall have from the world , and what will be great to us when it is ballanced with the glory to come . And withall , to aime forward still , as S. Paul did . And take another course that he took likewise , to depend upon grace continually : he knew there was a Throne of grace open to him alway for the time to come , as well as for the time past , and present . He knew that Christ in heaven was alway full of grace : he knew he should not want in any exigent when he should go to him : he knew that God would not destitute or forsake any of his Children , them that he hath called to see the necessity of wisdome , and of courage and comfort . Let us do therefore as S. Paul was answered from heaven , say , His Grace is sufficient for us ; if not to keep us from all sin , yet to keep us in comfortable courses , to keep us in sincerity , and simplicity : the Grace of God is sufficient to bring us to heaven . Let us perswade our selves , that if we go on in Christian courses , in that confidence God will give us grace to bring us to heaven . This was S. Paul's confidence , therefore he saith , I trust you shall acknowledge to the end , because I know that I shall continue in simplicity and sincerity to the end : God will keep me , I shall have grace to beg , and he will give me grace : for his gifts in this kind can never be repented of . Let us take from S. Paul this course , and this comfort . This course to trust in God for the time to come ; to have constant resolutions for the time to come , to cleave to God , and to good courses . Let us every day renew our Covenants in this kind , and our resolutions to do nothing against conscience , to go on in Christian courses ; let it be our constant course : For as Gods Children know they shall continue to the end , so it is wrought from resolution so to do : and this resolution stirres them up to depend upon God by prayer , that he would knit their hearts to him , that they may fear his Name ; that he would give them Grace sufficient , &c. that he would establish their hearts , as David prayes . This resolution it drives them to prayer , and to all good courses , that God would stablish them in every good work , in every good thought and desire , and that he would knit their hearts nearer to him . Resolve therefore every day in dependance upon God , to take good courses , that so whensoever any Judgment of God shall come , or when the hour of death shall light on us , it may not come as a snare , that it may take us in good resolutions ; it is no matter how we dye in outward respects , if we dye in good resolutions . As we resolve , so we are : for our resolutions are full of will : wishes and resolutions they carry the whole man with them ; and God esteems a man by his will. For if there be impediments that are not impossible to man , resolution will break through all : God judgeth men by their resolutions : Teach me , O Lord , thy Statutes , and I will keep them even to the end . I have sworn , and I will perform it , that I will keep thy righteous Judgments : every day take we these promises to our selves , and bind our selves with them to God. In vowes be chary , I do not speak of them now , I speak of purposes and resolutions , alway take in God with them ; I trust in God , depend upon God in good courses , ( that God do not punish us , and give us into desertion for our presumption , ) and then we may know that our state is good : Look to S. Paul , and see the property of a good conscience , it looks back , it looks to the present , and to the time to come . Our rejoycing is this , that we have had our conversation hitherto well : Is that enough for a good conscience ? No ; you have acknowledged me to be as I have written , to have a good conscience in my Ministerial course , and in my conversation ; and you shall acknowledge me still . This is the glory of a good life , that whether a man look above him , he hath God to witnesse for him ; or whether he look to the world , to right judging persons , he hath them to judge for him , he dares appeal to their conscience ; or whether he look within him , he hath a good witnesse from his own conscience : which way soever he looks he hath comfort . You have acknowledged me , and you shall acknowledge : I know God will not leave me for the time to come . So that which makes up a compleat good conscience , is the looking to the time to come , as well as to the time past , and present . A good conscience that is purged by the blood of Christ from the guilt of former sins , shall alway have grace to stablish the heart in good resolutions . For where there is a cleansing from the guilt , where there is pardon of sin , there is alway given a power against sin for the time to come . We usually say in Divinitie , That the grace of God , and a purpose to live in any sin cannot dwell in one heart ; and it is true , if there be not a purpose to obey God in all things , to leave every wicked way , if there be an inclination to any iniquity , the heart and conscience is not good . A good conscience gives testimony of the time past , present , and to come . And alwaies ( as I said ) remember to take God in all your resolutions , or else you are liable to S. James his exception in a higher degree : Go to n●…w ye that say , We will do this , to day and tomorrow , and that in strength and confidence of your own , not remembring the uncertainty of humane events , how many things may fall out that God may crosse it . If it be a presumptuous speech in matters of this life , how much more in matters of grace for the time to come , which God onely hath in his keeping , and gives the will and the deed according to his good pleasure ? Therefore we should make an end of our salvation with fear and trembling . Let us do as S. Paul did , trust in God ; my trust and dependance on God is this , that I shall do so : because I have a constant resolution to be so to my lives end . Therefore joyn them both together , every day renew our dependance on God , and his Promises : The life of a Christian is a life dependant . Salvation is wrought out of us by Christ , procured by him ; and our carriage to salvation is wrought out of us by Grace coming from Christ. He keeps the Fountain , and he lets out the streams more or lesse as we humbly depend on him : so that both salvation is out of us , and the carriage to salvation is of Grace , all is out of us . How should this make us carry ourselves humbly , in a dependance on Christ for salvation , and the carriage of it ? And therefore resolve not to offend God in any thing , but to trust in God , and to look to his Word ; to trust in God and his Word , is all one , Psal. 130. Thus we should take S. Paul's course , to trust in God , and renew our purposes every day . And then take S. Paul's comfort to your selves , perswade your selves , that neither things present , nor things to come , as S. Paul saith , Rom. 8. nothing shall intercept your crown . For what he said here before-hand , that he experimentally saith of himself , 2 Tim. 4. a little before he dyed , ( which was the last Epistle that ever he wrote ) he saith here , they should acknowledge him to the end ; and there when his end was come , what saith he of himself ? I have fought a good fight , I have kept the faith , I have run my race ; now henceforth is laid up for me a Crown of righteousnesse , &c. Before this time I depended upon God that he would carry me to my end , as he hath done ; and now I am to close up my daies , and my Sun is to set : this all I have done , God that was with me from the beginning is with me to the end : I have done all this , and what remaines now , but a crown of righteousnesse ? Therefore I beseech you , take in trust the time to come as well as any time past : resolve well , and trust with your resolution ; live by faith and obedience , joyn them both together , the one to be the evidence of the truth of the other : then take in trust for the time to come all the good that you can promise your selves from God , you cannot honour him more . I trust you shall acknowledge to the end . Saint Paul saith of himself , That the grace of God should lead him to his end , and that they should acknowledge it : you shall not acknowledge me to the end to be rich , or to be in favour , &c. but this you shall acknowledge , that I shall be the like man. It is uncertain for any thing in the world , we cannot promise our selves , nor others cannot promise for us : but you shall acknowledge this , that I will be , as I have been , to the end . You have acknowledged , and you shall acknowledge , &c. Seeing acknowledging is repeated twice as an evidence of a good Christian , to approve of the Image of God in another , and to acknowledge it , Therefore often examine your hearts , what you acknowledge : do you acknowledge , that the abstaining from evil courses , from fraud , and cunning in your callings ; that the abstaining from sensual living , from carnal policy , is good ? why then take that course , resolve upon it . Are the courses of Gods Children good , why will you oppose them ? Saint Paul gives an excellent rule , Rom. 14. 22. we should not condemn our selves in that which we allow . Do you allow in your judgment , and in your conscience the best courses ? ( as indeed you will do one day , ) then do not condemn your selves in the present for them , Happy is that man that condemneth not himself in that which he alloweth , saith the Apostle . Examine oft-times seriously , how your judgment stands in the waies of God , how it is built , whether upon humane fancy to please any man , or upon Divine directions , the Word of God ; If it be so , take heed that you do not condemn your selves in those courses , and those persons that you allow . Do you in your soul justifie such persons ? why do you not joyn with them ? why do you not walk their waies ? are such courses good ? why do you not take them ? Your justifying them in the end will be little to your comfort , if you condemne them all your life against your conscience : for afterwards it is not so much a work of Grace for you to justifie good courses , and to acknowledge good things : in most men it is not so much a work of Grace as it is the evidence of the thing : and when the cloud of sensuallity , and the fume that riseth out of worldly pomp is taken away , then the naturall conscience comes to see clearly better things , not from the love of them , not that it is changed , and transformed with the love of them ; but God so discovers it to them , to make them justifie his sentence of Damnation the more : he discovered to them better courses then they tooke : it shall justifie their damnation . We are deceived oft-times in mens ends ; they acknowledge good waies , and good courses : and on the other side some of Gods good Children they pronounce the contrary : but let none trust to that , good courses are so evident , and clear , that if men be not Atheists they must acknowledge them , especially when the impediment that hindred them before is taken away . You must acknowledge , therefore acknowledge now ; not in your hearts onely , but acknowledge them in laying aside your opposition , in casting away your weapons , and by joyning with them in good courses : set not your hands against good courses , and good persons ; set your tongues to speak for their good . Take Gods part , stand on Gods side , it is the best side ; if you allow it onely hereafter it will be a barren allowance , it will be no comfort to you , it often falls out to be so . O beloved , whatsoever courses else you take they will sink , and fall ; they will sink first in your own soules , and none will be readier to condemn you then your own conscience : when God shall make you wiser , you will censure your selves , What folly was it ? how was I deluded with this ill company , and with that ? as wicked company is wondrous powerfull to infuse ill conceits : as the Spies they infused discouragement by the Oration they made of the Giants in the Land , &c. they altered the mind of the whole people . It is a dangerous thing to converse with naughty persons ; the Devil slides together into the soul with their carnal reasoning , and alters the judgement for the time , that they are not so wise as conscience would make them , and as they might be , if they did not hearken to the hissing of the Serpent . First , if you take any conrse but good , your own conscience is by , and will be the first that will find you out : For sin is a base thing , a work of darknesse , it must be discovered , it is a madnesse , it must be manifest to all men . Popery and all their slights must be discovered , and the Whore must lie naked , and stink ; nothing shall be so abominable as Popery , and Popish persons ere long . Truth will get the victory in the consciences of people ; and good courses will get approbation . Therefore if you approve them not , first you shall be unhappy in this life , and everlastingly hereafter : this shall be the principal torment in hell , that you saw better courses then you lived in , and you would not give your judgments leave to lead you . There was something better , Conscience told you , but you gave way to your lusts , and to the insinuations of wicked men , instruments of the Devill , rather then to the motions of conscience , and of Gods Spirit that awakened conscience . This I say will more ease your torment in hell that you might have done otherwise if you had had Grace : but you willingly betrayed your selves , you silenced conscience , you willingly condemned your selves in the things that you acknowledged were naught , you did that which you condemned , and you did not practise that which your judgment did allow . God will have little to do at the day of Judgment , with most men in the Church to condemn them : for alas , their own consciences will condemn them , the consciences of all will condemn them that their courses were naught . And that makes wicked men so cruel , especially , if they get into place of authority , they know they are not allowed , they are not acknowledged in the consciences of those that are judicious , thèy know they are condemned there , and they fret and fume , and think to force another opinion of themselves upon others , but it will not be ; and that makes them that they cannot endure the sight of them that are of a contrary judgment : they think themselves condemned in the hearts of such men , and that makes them cruel : Especially those that have some illumination , they cannot abide their own conscience to take its course , they cannot abide to see themselves . They think themselves condemned in the judgment of others : and those that think they have the prejudice of others that their courses are naught , they carry an implacable hatred , it is a desperate case . Hast thou knowledge that they think thy courses naught , and on good ground , and doest thou hate them ▪ and hate to be reformed thy self ? will this alway hold out ? No , as I said before , truth is eternal , that which thou acknowledgest must continue , it will be acknowledge , it will get the victory at the day of Judgment by Men and Angels : truth will have the victory , it is eternal . Take that course for the present , that thou mayest be good for the present , and hold out to the end , as we see the Corinthians here , You do acknowledge me , and you shall acknowledge me to the end , and testifie to the world that you acknowledge the best things ; and the best persons , that you may be one with them by love here , and in heaven for ever hereafter . I trust you shall acknowledge to the end . To shut up this point ; Let me seal it up with this , Make this Quaere to your selves , what estate you are in , when you come to the Communion , whether it be well with you , or no ? if not , why will you live any whit at all ( in the uncertainty of our lives , and the shortnesse of them , and the danger of the wrath of God , when there is so little between you and eternal Damnation , ) in a doubtful , in a dangerous estate ? Are you resolved to be naught then ? No , if you be not Atheists you will not say so . Do you intend to be good , and come and make your Covenant with God ? Yes : why then resolve to be so . A good conscience looks not onely back to sins past , to repent of them : but for the time to come it resolves to please God in all things , and to hold out to the end . Some make a mockery of the holy things of God : one part of the year they will be holy ; a rotten foolish affection of people that are Popish . In Lent they will use a little austerity , O they will please God wondrously ; but before and after they are devils incarnate : so they make that part of the year as a good parenthesis , in an unlearned , and unwitty speech . A good parenthesis is unseemly in a wicked speech , and a good piece is unseemly in a ragged garment : so their lives that make a good shew then , ( and there are few that do so , they are scarce among us , men are such Atheists , that there is not outward reformation ; but if there be , ) if they give themselves leave to be Civill , and to respect holy things a little time , afterward they return to their loosenesse again . Doth this patching out of a holy life please God ? No , no ; I have sworn , and I will perform it , that I will keep thy righteous Statutes , saith David . And S. Paul , I have resolved to be so to the end ; I will be my self still . So where grace is , there is a resolution against all sin for the time to come . If you entertain not this resolution , to walk in holinesse and righteousnesse all the daies of your life , acknowledge no benefit by Christs redemption , and come not near the holy things of God. This is the honest heart that the Scripture speaks of , that receives the seed deep into it ; that hates sin above all miseries , and ills , and that loves grace above all other good things : therefore if any infirmity come , he can say it is against his resolution : I purposed not this , I plotted it not , I do not allow my self in it , here is an honest heart : the Word is fixed deeply in such a heart ; it comes with an honest resolution . If you come to the Sacrament , and purpose to live in sin , you prophane the holy things of God , the Word of God will do you no good , it will never take deep root to save you . So much for S. Paul's resolution for the time to come , I trust 〈◊〉 shall acknowledge to the end . VERSE XIV . As also you have acknowledged us in part , that we are your rejoycing , even 〈◊〉 ye are ours in the Day of the Lord Jesus . YOu have acknowledged us in part , now since you have repented : for when he wrote the former Epistle to them , they had many corruptions among them in Doctrine , and in conversation , about the Sacrament ; many corrupt opinions they had : and in conversation , they endured the incestuous man among them without casting of him out , and many of them doubted of the Resurrection . Now when he wrote the first Epistle , it took a blessed effect in their hearts , they repented , and began to acknowledge S. Paul ; notwithstanding they were disasted of him by reason of the bad information of some presumptuous . Teachers : saith he now again , You have acknowledged us in part that now we are your rejoycing , &c. Observe this , which I touch by way of coherence , It is a sign of a repentant man , of a man that hath repented of his sins , and is in a good estate , to acknowledge him that hath told him of his sins , to acknowledge his Pastor . For a false heart swells against the reproof : if the Corinthians had not been sound hearted , they would never have endured S. Paul's sharp Epistle : but now he tells them their own plainly ; as indeed it is a very sharp Epistle in many passages : yet now they acknowledged him to be a good , and gracious man , a faithful Teacher . Let it be a Trial of your estate : can you endure a plain , a powerfull , an effectual Ministery ? More particularly , can you endure a plain , effectual friend , that brings that which is spoken by the Minister more particularly home to your hearts ? It is a sign of a good heart , of a repentant heart that would be better . But if not , it is a sign you have a reserved love to some special sin that will be your bane : it is a sign your soules have not repented . As you see after in another Chapter of this Epistle , where he sets down the fruits of repentance . And here is one sign , T●… have acknowledged us in part , &c. In the words , First , There is the thing it self , acknowledgment . Secondly , the object matter of it , That we are your rejoycing , and you are ours : There is a mutual entercourse of rejoycing . And then the time is set down , The Day of the Lord Jesus , The second coming of Christ. To speak a little of Acknowledgment . Acknowledgment is more then Knowledge : for knowledge is a bare naked apprehension ; and acknowledgment is when the will and affections yield to the entertaining , and the owning of the thing known . As a father not onely knowes his son , but acknowledgeth him : a King acknowledgeth his Subjects , and the Subjects their Prince . It is not onely a knowledge of such men , but an acknowledging of them , acknowledging a relation to them . So , you acknowledge us , that is , in the relation we stand to you , to be faithful , and good Ministers , and good men too . What doth S. Paul mean by saying , You have acknowledged us ? doth he mean himself ? No , not altogether ; but you have acknowledged me in my faithful preaching of Christ to you . Wheresoever the Minister is acknowledged as a Minister , Christ is acknowledged . For what are we ? We are but the Ministers of Christ , no more , nor no lesse . Saith S. Paul , Let a man esteem of us as of the Ministers of Christ. If they think of us more then Ministers , that we can make , and coyn things of our own ; they think too much of us : If they think meanly and basely of us , they think too little of us . Let a man think of us as of the Ministers of Christ ; no more , nor no lesse : it is enough , that they acknowledge us so as the Ministers of Christ. So they are never acknowledged , but Christ is acknowledged by them : for they have a relative office ; they are the Ministers of Christ. How shall we know then , whether we acknowledge the Minister , or no ? If we acknowledge Christ first by him . How shall we know that we acknowledge Christ ? To acknowledge Christ , God-man in his natures , that we have a great deal of love to him , that he would be born for us : and a great deal of reverence , in that he is God. We must not think-of him but-with a great deal of reverence , and meddle with nothing of him but with much love ; he is God-man , God incarnate . He acknowledgeth Christ in his Priestly Office , that doth not despair , that doth believe his full satisfaction to God ; and doth not mingle other things , Popish satisfaction , and Purgatory for venial sins . He acknowledgeth Christs Priestly Office , that goes boldly to God through Christs intercession-in heaven , and boldly trusts in the satisfaction of Christ in the clamours of conscience , and the accusations of Satan . This is to acknowledge Christ a Priest in our boldnesse and liberty to God , and confidence in our conscience of the forgivenesse of sins . To acknowledge Christ as a King , is to yield subjection to his Word , and to suffer him to rule us . To acknowledge him as a Prophet , to be instructed , and guided by him . But now such as are ruled by their own lusts , and by the examples of others , and care not for the spiritual leading of Christ , they do not acknowledge him : Let not this man reign over us : they shake off his bands ; they are sons of Belial , without yoak : and they shall be reckoned at the day of Judgment among them that know not Christ : because to know him , and not to acknowledge him , is to no purpose . As God knoweth us well enough ; but if he know us not , and acknowledge us to be his , what will. become of us at the day of Judgment ? I know you not , saith he , that is , he acknowledgeth them not to be his . So , if our knowledge be to know Christ generally , so as not to give up our selves to be ruled by him , to be directed by him ; this is not to acknowledge him . and to know him , and not to acknowledge him , will be no comfort for us ; As it will be no comfort to us for him to know us , and not to acknowledge us . They that acknowledge Paul , or any Minister , they are brought to acknowledge Christ by him . And then ( to give you a familiar taste of these things , ) they do acknowledge the Minister , that acknowledge the Word to be the Word of God , to be from him . What is that ? when they are cast into the form and mould of the Word , and are willing to be framed , to be such as the Word would have them , to be pliable to it : if it threaten , to be terrified ; if it comfort , to be raised up : to be fashioned every way to the Word , then they acknowledge the Word , then they feel it to be Gods Word : why ? For they feel it leavening the soul , making all the powers holy , and comfortable . As leaven changeth the whole lump , so the Word of God , when we are cast into it , and imbrace it , it frames and fashions the whole man to be holy , as the Word is holy . This is to acknowledge the Word of God , to hear it as the Word of God , to hear it with reverence , as we would hear something from a great Potentate , from a Judge , from a man that hath to do with us : We know the Word of God , and acknowledge him in the Minister , when we tremble at it , and hear it with obedience . As Cornelius saith , We are all here in the presence of God , to hear whatsoever shall be commanded us of God : whatsoever , without distinction , and turning over , and declining the Word , and shifting . When there is a willing yielding to every thing that is told us , and a meaning to obey it , this is to acknowledge the Word of God , or else we do not . S Paul saith comfortably to the Thessalonians , That they received the Word of God , as the Word of God : that is , they acknowledged the Word of God , because they heard it with such reverence , and obedience , and respect . So you may know that you acknowledge the Minister , if you acknowledge Christ , if you acknowledge the Preacher , and the VVord that he preacheth : and you acknowledge him when you will be directed by him ; when he speaks in the Name of Christ , to esteem highly of the Consolations of the Almighty in his mouth , to suffer the strong holds of sin to be beaten down by his Ministery . This is to acknowledge the Minister : there is no good taken by Gods Ordinance , where it is not onely known , but acknowledged . Christ comes to us in his Ministers as well as by the poor , and it shall be known one day that we have rejected , not poor men like our selves , but Jesus Christ : For we are joyned with Christ in acceptation , or in neglect and contempt . What we do in our Ministery faithfully , we are joyned with Christ in our acceptance : we accept Christ , when we accept , and esteem of the Minister : or we reject Christ , when we reject , and refuse , and set light by the Ministers of Christ. The hypocrisie of mans heart is not discerned almost so much in any thing as in this . Let any command come from great men that have power of our bodies or estates to advance us , or debase us ; Oh there is much astonishment , and much heed taken : wondrous heed of penal Lawes and Statutes , that we run not into the dint of them . Now God by his Ministers threatens hell , and damnation , hardnesse of heart , and to throw us from one sin to another : we hear these things as Judges , ( forsooth ) as if they concerned us not . It shall one day be known that they are Gods Ministers , and that it is Gods Word ; If we have Grace to acknowledge them as speaking from God. This is to acknowledge the Minister , to be directed by him , and to hear that that he speaks in the Name of God. We are Ambassadours of God , saith S. Paul , and intreat you , as if Christ himself were on earth would intreat you , to be reconciled to God. Therefore when you refuse our intreaty , you refuse Christ , that comes with us . Those that will not hear him here , shall hear that sentence hereafter ; they must not think to be regarded of him then : but of that I shall speak hereafter . As ye have acknowledged us in part : You acknowledge us Ministers , you acknowledge our doctrine , you acknowledge Christ by us . How do these Corinthians acknowledge S. Paul in part ? That we are your rejoycing , even as ye are ours , in the day of the Lord Jesus . You have acknowledged us , that [ we are your rejoycing ; ] What is the meaning of that ? You have acknowledged us , that you have cause to rejoyce much to the day of Judgment , and then you shall rejoyce to purpose , that ever I was your Apostle , that ever you had Grace to hearken to me ; that ever you had such a sincere down-right Apostle that would tell you the truth , and gain you to Christ. That we are your rejoycing . Whence we may observe , That A faithful Minister is the rejoycing of the people . Those people that are good , and have any grace in them , and not onely here , but they will be so at the day of Judgment . Why ? Because a faithful Minister brings to them him that is the cause of all joy ; him that is Isaac , laughter , Christ Jesus , at whose very birth there was a message of joy from heaven . For all joy , and all glory , is originally , and fundamentally in God reconciled ; that is certain : there is our joy in God reconciled . For naturally , before God be reconciled , our hearts are full of confusion : they are so far from joy and glory , that they are full of horrour . Now God is reconciled , by Christs satisfaction , and obedience , his full satisfaction , witnessed by his resurrection ; and thereupon comes our glorying , to be in Christ , who hath brought us to be at one with God , with the God of glory : Blessed be God the Father of our Lord Jesus Christ , saith St. Peter , that hath begotten us to a lively hope through the resurrection of Jesus Christ , &c. Now we have a lively hope , we have a glorious hope , we may glorie in it , in the resurrection of Christ : considering that his resurrection is an evidence that the debt is paid , our surety being out of prison : he being risen again . But all this must be opened to us , and offered to us , and applyed to us by the Ministery what Christ hath done , and what he will doe , it must be opend to us , and offered to us : to receive Christ thus graciously bringing us to God. And faith must be wrought in us , to joyn us to Christ : and this is by the Ministery . Now in the next place , when the Ministery doth this , it doth teach us that God is reconciled by the satisfaction of Christ , and teacheth the nature and offices of Christ , and the benefits we have by Christ , it unfolds the unsearchable riches of Christ. The Ministerie offers Christ : and God by his Spirit works Grace in the Ministerie , to believe , and to walk worthy of Christ. Hereupon comes glorying in the Ministery , in the preaching of Christ faithfully , crucified , and risen , and teaching us to walk worthy of Christ. So it is not that any man should glory in the Minister for himself : but in that he brings us to Christ which Christ brings us to God , in whom is all our glory . So , we see the ground of it , how S. Paul was the rejoycing of the Corinthians , because he brought them to Christ. The Office of the Ministers is to be wooers , to make up the marriage between Christ , and Christians soules : now herein is the rejoycing in a good Minister , when we are brought to Christ , and then see the riches of our husband unfolded by the Ministery ; here is matter of joy : especially at the day of Judgment ; then we shall joy indeed that ever we knew such a Minister , that ever we knew such a holy man , that was a means to bring us to Christ , and to God. Hereupon it is that the Ministers are said to be a special gift of God , Ephes. 4. Christ when he ascended on high , he led captivity captive , & gave gifts to men : What gifts ? Some Apostles ; some Prophets , some Pastors , some Teachers to the end of the world , for the building of his Church . Christ when he went in triumph , after his Resurrection ; when in his Ascension he went triumphantly to heaven : ( as the great Emperours , on the day of their Triumph , they scattered money , so ) he scattered gifts , and they were not mean gifts , money , and such trifling things : but when he went in his Triumphant Chariot to heaven , he had no better gifts to leave to the world , then to give such kind of gifts as these ; he left Ministers , Apostles , to found a Church ; he left Pastors and Teachers to the end of the world . These were the gifts that Christ gave when he went in Triumph to heaven ; therefore well may they joy in the Ministers as a special gift of God. So , there is a notable place , Jer. 3. 14 , 15. there is a Promise , if they would turn to God , and be a gracious people , what he would do , I will giveyou Pastors , according to my own heart , and feed you with knowledge and understanding insinuating that it is a special blessing , it is a blessing above all blessings in this world ; indeed , none comparable . To live in a place where all solaces are , where all worldly contentments , yet to be there where the sound of the Gospel is not , where the best things are not , it is but a dead place . What is it to be fatted to destruction ? what life to the life of Grace ? and how is the life of grace begun and strengthened , but by the meanes of salvation ? When God gives Pastors according to his own heart , to feed his people , with understanding and judgment , it is a great blessing ; and so it is matter of rejoycing and glorying . For may not the soul reason thus ? Who am I ? that when thousands sit in darknesse , and in the shadow of death , God should send his Ambassadours to me , to offer Christ Jesus with all his riches to me : and by his holy Spirit effect it , by such and such a Ministery working grace in me , to give me the first fruits of glory , the pledge of salvation , the beginning of grace here , when millions of other people sit in darknesse ? Thus a Christian rejoyceth in God first , and then rejoyceth in the Minister , he rejoyceth in every thing that is an occasion to bring him to heaven . What is the reason God brings us to heaven by the Ministery of men , and doth not send Angels ? or do all by his Spirit without help ? Amongst the rest this is one , he would have one to glory in another , he would tie one to another : therefore it ties one man to another this relation to see the need of Gods Ordinance . And that people might rejoyce one in another as the gift of God : Therefore he calls man by man , to knit man to man : And that they may see Gods love to them in men . They saw Christs love to them in S. Paul : Saint Paul saw Christs love to him in them , in their obedience : this is the reason that God useth men to call men . Therefore those that neglect the Ordinance of God ; let them never think of glory by Christ , that glory not in the Minister that brings them to Christ. Therefore , 2 Cor. 5. 19. they are excellently joyned together , God was in Christ reconciling the world to himself . What then ? what need the Ministery ? if God be reconciled to the world in Christ , God is mercifull , and Christ dyed ; and there is an end : No , he hath put , to us Apostles , and after us , to Pastors and Teachers , the Word of reconciliation : and we as Ambassadours intreat you in Christs stead to be reconciled to God. So there is no word of reconciliation effectual to any , but we must have the efficacy of it by Ambassage , it must be offered by the Ministery . This Ministery contemned by the world must be the meanes to bring us to Christ ; we have no benefit brought to us from God unlesse it be by the Word of reconciliation . Neglect the Word , neglect reconciliation it self : Therefore it is called The Word of the Kingdom , the Word of Grace , the Word of life , insinuating , that if we neglect the Word unfolded by Gods Ordinance in the Church , we neglect Grace , we neglect life , we neglect Kingdome and all , because we see they are joyned together . I will not be long in this point in this place . Onely this , when God doth vouchsafe any abroad wheresoever , or to any of us to partake of his Ordinance in an effectual holy manner , to joy in it . As Solomon saith , Prov. 19. 14. Inheritance comes by parents , but a good Wife is the gift of God : So a good Minister or a true Christian friend is the gift of God that he bestowes on men , a speciall gift , because it is in order to eternall happinesse , it is such a gift as Christ gave when he ascended into heaven . So much for that point , We are your rejoycing . As also ye are ours . There is an entercourse of joy , we are your rejoycing , and ye are ours in the day of the Lord. How were they S. Paul's rejoycing ? They were St. Saul's rejoycing , as they were gained to God , and to Christ by his Ministery ; when he looked on them , he looked on them as people given him by God. As God said to him of them in the ship when they suffered shipwrack , I have given thee all their lives . It was a great honour to Saint Paul , that God should give him the lives of all that were in the ship : but more honour that God gave him so many souls : Thou shalt have the honour of saving so many souls . Therefore they were his rejoycing ( in the day of the Lord especially , but ) now they were his rejoycing , because by faith he apprehended that they should be his special rejoycing , when he and they should stand together before the Judgement-seat of Christ. For faith makes things to come present : Ye are our rejoycing ; because you shall be our rejoycing then more especially . This is the nature of faith to present things absent . For Blessed St. Paul now in heaven , when at the day of judgement he shall stand before Christ withall the rank about him , of Corinthians , Ephesians , Philippians , &c. and all the Churches he converted ; when he shall be environed with them , as so many brought in triumph under the Kingdome of Christ , and pulled from the bondage of Satan : as what a world of people did he bring to God , what triumph did he make over Satan and the corruption of men bringing men into captivity to Christ ? When all these shall be set before him ; what a glory will this be for holy St. Paul , when he shall look on all these blessed people as conquered and brought under Christs government by him ? And so for all the Apostles , St. Peter and the rest . And so for every Minister , when he shall say , Here I am and the soules that thou hast given me ; thou hast honoured me so much as to be an instrument to gain them to Christ to bring them to Heaven , a special glorie . The point of Doctrine , or truth I observe hence is this , That The Peoples proficiencie in Grace , is the Ministers joy . The peoples good estate in Grace is the Ministers joy and will be , especially after at the day of judgment : ye are our rejoycing . As he saith , Philip. 4. Ye are our crown , and our glory . And so , 2 Thess. 2. What is our crown , and rejoycing ? is it not you ? In every Epistle almost , those good and gracious people , he makes them his hope , and joy , and crown , and rejoycing . In what sense ? Because they were the objective matter of his joy : when he looked on them , he looked on such as yielded him comfort ; he could not present them to his thoughts , but he thought of them as matter of joy ; here be the people that God hath honoured me to do much good unto . He could not think of them but as the object of his rejoycing ; the word is Canchema , our rejoycing , that God had given them to him to bring to heaven . Love descends we know , and the workman looks upon his work with a kind of complacencie . Saint Paul could not look upon those that he was used as a blessed Instrument to doc good upon without a speciall kind of delight . They were the object matter of his joy . Then again , they were not onely the matter of his joy and rejoycing , presenting to his soule comfortable considerations : but also they were some meanes to increase his joy in Heaven : for Those that convert soules , shall shine as the starres in the Firmament , Dan. 12. Those that are honoured of God so farre as to bring souls to God , they shall shine as the stars in the Firmament : especially those that convert souls shall have a degree of honour above others : though the substantial glory be by Christ. It is not to be denyed , that the accidental increased glory comes by the increase of the fruit of the Ministery : and so Christians , those that are fruitfull Christians , that do much good , they shall have much glory . Saint Paul shall have more rejoycing then others that did not so much good as he , Ye are our rejoycing ; because you shall be a means of my greater rejoycing : they were the object of his joy , and the means of his joy . Then in the third place , they were his rejoycing , because they were the seal of his Ministery , that he was a sound Minister . How was it known whether Saint Paul were a good Minister or no ? Behold his works : see how he wrought on such , and such people , how many he gained to God. When he looked on them , he looked on them as a seal of his Ministery , that he was a good Minister , and in that regard they were his rejoycing . And in some regard likewise in the fourth place , that their gaining was an evidence to his soul that he was a good man. Ordinarily ( though God convert men by ill men , as Judas no question might convert some , yet ) for the most part God honours his servants ; and he that is heat himself can kindle another . Those that are not heat with grace , they cannot speak of the efficacy and power of the things they feel not in their own hearts , as others do : therefore no question but it comforted him in the state of Christianity , that God honoured him to be a means to bring others in to Christ. So in many respects the peoples goodnesse is the Ministers joy . If this be so ; Let those that are under the Ministery not deny themselves that comfort , or the Ministers that joy , to be good . There are many poysonful , spightful spirits that are in love with damnation , that will cherish the corruptions of their naughty nature , in spight of God and all . Rather then they will acknowledge to be wrought on by such and such , to be their children , they will be as they are ; they will be broken in a thousand pieces before they will bend to any Minister , upon such weak resolutions to yield to a poor Ordinance of man : here is the devillish pride and poyson of mans corrupt nature : Can we set light by that , but that at the same time we must set light by our own comfort , and salvation ? How were the Corinthians Saint Paul's joy ? were they not their own joy first ? they were matter of joy to S. Paul , because he saw he had gained them to Christ : the good was especially theirs ; it reflected on him onely by consideration . When he looked on them he was comforted ; but they were more comforted a great deal : they had more comfort in his rejoycing then he : his was but by reflexion of their goodnesse , a comfort that came by consideration ; they had the main comfort of their goodnesse . It is little comfort for any to carry themselves so , as that those that are over them in Christ Jesus , when they think of them , can but sigh , when they hear their blasphemies , when they cannot so much as gain of them to leave courses that the very light of nature condemnes : the filthy discoveries of a rotten heart , their vile words , and their offensive carriage , can this be a grief to the Minister , and not for the damnation of their soules together ? And they shall find it a heavy , and bitter thing to grieve the Spirit of God in others , as well as they wound their own conscience ; both are joyned together . What a happinesse is this , that the more a man is interessed in the good of another man , the more glory , if he be a meanes of any good in him ? he shall have good , and you shall have glory . The best things in nature are communicative , and diffusive : the Sun gives light to the whole world : so the best man is most fruitful , and communicative , he labours to gain all men by his acquaintance : He knowes this , that he is not for himself , he is reedeemed for the honour of Christ : And then he knows that anothers good will be my glory , it will increase my glory , and be the object of my glory . On the contrary , we see a company of wretched , despicable creatures , ( let their outward estate be as glorious as it will : but I speak of them as Christian eyes judge and esteem of them , ) that draw others on to the same course with them : if they be blasphemers themselves , they glory to make others so : if they be given to sensuality , they labour to make others sottish as themselves : if they be given to filthinesse , they draw others to communion with themselves . Well , will these people be much for their rejoycing in the day of the Lord , think you ? what will they do when they think of others , such as they have neglected altogether , that God gave them charge of ? The very thought of them instead of making them rejoyce , it will make them astonished . I betrayed his soul , he was my friend , or my servant , I let him live in such sins . Good neglected will torment us hereafter . But then ill infused ; by example , and by word , I poysoned him : suppose I have repented my self , but perhaps the person that I have drawn to communion in my sin , hath not repented : what a torment will this consideration be ? Good neglected will be matter of torment , much more evil infused , poyson infused . When we shall see at the day of Judgment , instead of a company that we have gained to God , and been a meanes to further their salvation , we shall see a company that we have infected with our ill example , and our evil perswasions ; this will be in hell an increase of torment . One will curse another , and say , You brought me hither . The father will curse the sonne ; To get riches for you I crackt my conscience , and lost my soul : And the sonne shall curse the father ; By your riches that you lost me , I lived a base , and sensual life , whereas perhaps I might have trusted to my good endeavours otherwise : so here shall be cursing . The friend shall curse his friend ; You might have told me of this , you strengthened me in evil courses . As it will be our glory when we shall see such and such , as God hath used as instruments to do good unto ; so it will be a torment indeed to think , Such and such I neglected , and betrayed ; such and such I corrupted . I beseech you therefore take heed of it . And would you have matter of joy in this world , that should joy you when nothing else will joy you ? ( as Saine Paul was in affliction oft , ) what comforted Saint Paul ? First , his own conscience , that he was a good Christian , an heir of heaven , a good Apostle : but when he wanted joy , what would he do ? when he had no liberty , but was imprisoned , when he had nothing ; then ; he considered . How hath Christ dignified me to do good to others ? this honouring of him to do this , it comforted him more then all his imprisonment , and abasement , and reproaches could discourage him ; the conceit that God did use him as an honourable instrument for his honour and service , to do good to others . So the testimony of our Conscience , that God hath used us to do good to others ; not onely to make me to gain heaven , but to be an instrument to gain others , this will comfort us in the world , come what will. This should stirre up those that have to deal with the soules of others , ( not only Ministers , but all others , ) that have any committed to them , that they should labour to make them good , to work upon them for the good of their soules , that they may have them as matter , and objects of their joy at that day . If they do not ( as I said ) when they are presented to them as persons whom they have neglected and betrayed negligently for want of instruction , and reformation of their lives ; and as persons whom they have infected with their ill example , which is worse : alas , what matter of horrour will they be ? They will not say of them as S. Paul saith here , You are my joy , and my crown , and my glory ; but they will be matter of horrour : these be they that I havs betrayed , and neglected , and infected , and brought to hell , to this cursed condition with my self . It will be an increase of the torments of hell at that day , all those whom we have hurt any kind of way . But what shall it be then of those that have opposed goodnesse ? that have not only betrayed others by neglect ; but have maligned good where they have seen it ? what will become of them , that are so far from making others good , that they have despighted the Image of God in others , and have exercised their bitternesse upon Christ in his members and Ministers ? . To adde one thing more : What! these Corinthians , that had so many abuses , and such weaknesses , were they the matter of S. Paul's joy ? Yes ; why , therefore people must take heed how they leave Churches that have corruptions in them . Schisme oft-times is a greater fault , then the fault upon which they pretend separation : the things for which they pretend a rent , are not so great a fault in the Church , as the want of Charity in them to do so . If Saint Paul would have taken occasion to leave them , what good occasion had he ? alas , how many corruptions had they in doctrine , and in manners too ? but yet notwithstanding as ill as they were , he saw what good was in them , and looked not to the evil : he knew that God would perfect the good things that were in them ; and , saith he , ( notwithstanding all their infirmities , ) I see you were ready to reform when I wrote an Epistle to you , therefore I doubt not but you will be our rejoycing . In the day of the Lord Jesus . This is the time ; it must be taken inclusively , I am your rejoycing , and you are mine , to the day of the Lord Jesus , and in the day of the Lord , so he means here . It is laid as a ground here , That Jesus Christ hath a Day . It is his day by way of eminency , and excellency . Jesus Christ hath many dayes , two especially : The day of his first coming , and the day of his second coming . The first coming of Christ was the day of the Gospel , when he came to work our salvation : His second coming is to accomplish our salvation . In his first day he came to be humbled , and to be judged , to be a sacrifice for us : In his second , he is to come gloriously to judge the quick and the dead . In the first , he came to gain a Church to himself ; by his second he shall come to accomplish the Marriage : now is the contract . There is the Sabbath , after the six dayes of this life the day of the Lord shall appear , the Sabbath day , the day of Jubilee , the solemnization of the marriage , the solemn triumph over all enemies . The first day was to save our soules , especially from the thraldome of sin and Satan : The second day , this that we speak of here , shall be to save our bodies from the rottennesse and corruption in which they have lien rotting in the grave till that day of Christ. As he raised his own body , so at that day he shall raise our bodies , and make them like his glorious body . That is the main Day , the Day of all daies : for then he will come to accomplish all : that day shall never have a night , it shall be day for ever . As the Cloud that went before the Israelites to Canaan , that side toward the Egyptians was dark , but the other side was lightsome toward the Israelites : so this day , it shall be a dark day ; it shall be both a day of vengeance , and a day of glory . Saint Paul saith here , You shall be my rejoycing , and I yours at that day : but those that do not believe the Gospel , and obey the Ministery of it , it shall not be a day of rejoycing to them . It shall be a glorious day when all other glory shall vanish , all other glory in the world shall be eclipsed ; even as the Starres are not seen when the Sun appeares in the firmament . All the glory at that day shall be the glory of Christ , and of his Church . To omit other things that may be spoken out of other places of Scripture , the Point I will observe hence is this , That The measure of a Christians rejoycing in this world in any thing , it is the Consideration of what it will be at the great Day of Judgment . I say , the rule whereby a Christian judgeth things , and that measure whereby a Christian measures things , to be thus , or thus in their excellency , and worth , it is as they will be esteemed at that day of the Lord Jesus Christ. Here S. Paul saith , I am your rejoycing , and you are ours at the day of the Lord Jesus : What ? is this a vain glorying to commend him , Oh he is a worthy learned Rabbi , a great learned Apostle : and then that they were such , and such people ? No , no , They had grace wrought in them ; and S. Paul saw such evidences of grace in them , that at that day they should look upon Christ with boldnesse , because they were sincerely gained to the Gospel . So then this must be the rule of the worth of any thing , to esteem it as it will be then at that day ; which is a day when all our estates will be determined of for eternal happinesse , or eternal misery . To explain it a little . We do not value things of short continuance , because they are short , as flowers that are fresh in the morning , and cast away at night ; but we esteem things that will hold out : so our rejoycing , and glory , and comfort , we should consider of it how it will hold out , Riches avail not in the day of wrath . Things have that degree of goodnesse or evil in them , they have that degree of vanity , or seriousnesse , as they will stand out at that day . What are riches in the day of wrath , even in this world ? what will riches be then at the day of the Lord Jesus ? Therefore a Christian values them not , they are not the good of a Christian ; he esteems not the applause of men : and pleasures are nothing , they are momentany , they avail not when conscience is awaked : They leave a man , and not onely so , but they leave a sting behind them . If all the good things in the world will stand us in no stead then , then what will the sins do that thou hast made so much of ? what will the sins do that thou hast betrayed and damned thy soul for ? thy filthinesse , and thy betraying of goodnesse , what will that do ? How wilt thou look the Judge in the face , when as nothing in the world that is excellent will hold out , and avail at that day ? But what then will avail at that day when Christ shall come to judge both the quick and the dead ? Why , this , That thou hast submitted thy self to acknowledge Christ as thy King , and thy Priest , and thy Prophet : and by means of the Ministery thou hast been wrought on , and the work of the new creature is begun in thee , true and sincere grace that thou darest look on Christ , that thou art in the state of grace , this will comfort thee in the day of Judgment . By this you may discern who take the wisest course ; he that measures his life by a right measure and rule : who judgeth aright of persons and things ? he judgeth aright of things , that values , and labours to interest himself in those things that will comfort him in this world , and stand by him in the world to come : he hath a right judgment , and esteem of things . What be those things ? Grace , a holy , humble , gracious , believing carriage , and disposition : when a man gives himself to Christ , and renounceth the world , and sees the vanity of all things but the estate of Christianity , he hath those things in some little measure that shall be perfected at that day . Who take the wisest course , those that seek to please the humour of men , those that seek to feed their own corruptions , and the corruptions of others , those that will have some present glory in the flesh ? I but what will they have at the day of the Lord Jesus ? Surely , those that labour to approve themselves in sincerity and truth to Christ Jesus in all things : and so that they may approve their hearts to him , they care not what the world judgeth of them ; as Saint Paul saith , I passe not what ye judge of me . If there be a day of the Lord , when he shall be Judge , then those are the wisest and the best courses that will hold out at that Day . And those that will not , we shall be ashamed of them all . And that is the reason that many men of excellent parts and endowments are comfortlesse in the time of temptation : they did not think to do things with reference to Christ , in sincerity to please him : fot then they might old up their heads at that day . There is a great deal of Atheisme in our hearts , we frame our courses to present contentments , by reason that we have little belief for the time to come . I beseech you , let us often have in our thoughts the second coming of Christ. The best things are behind , our chief rejoycing is behind : our rejoycing now is our hope that we shall rejoyce then . The Corinthians were S. Paul's joy now , because he knew they should be his main rejoycing then . If we rejoyce in any thing now , let it be that our names are written in heaven , in the testimony of our conscience that we are Gods , that our hearts are wrought on , that we have something that Christ will acknowledge when he sees his stamp and Image on us : when he shall look on us , and see his own Image upon our hearts , there will be matter of joy in that day . There will be joy in our selves , and joy in all the blessed instruments that are under Christ , the Ministers they shall rejoyce likewise in us , and all of us shall joyn in joying in Christ , all shall meet there . For their joying in S. Paul , and he in them , it was that Christ was theirs : And Christ shall come , as it is in 2 Thess. 4. to be glorified in his Saints : not onely in himself , but in his believing members : for his glory shall reflect upon them , as the Sun reflects upon light bodies ; all light bodies are made light by the Sun. So the Sun of Righteousnesse shall come , and all them that have glory it shall be by reflexion from him , they shall be glorious in him : so he is both the Ministers joy and the peoples , they shall all glory in Christ , whose glory is their glory . He shall come to be glorious in his Saints , therefore frame your courses that way to have glory then , to have comfort in the hour of death , and at the day of Judgment . And to end the point ; Let us labour to be acquainted with him now before that day : we shall never have comfort in the day of the Lord Jesus , except we be acquainted with him , and acknowledge him in the Ministery now , and in the Sacraments : for none shall ever be acquainted with him there , that have not been acquainted with him , and known him in this world . How do we come to be acquainted with Christ ? To be present where he is present : and he is present where two or three are met together in his Name . He is present now in our meetings , he is present when we hear the Word . He is present in the Sacrament more especially : we have his very body , and blood . As verily as we take the outward signs , so verily Christ is present to our hearts ; at the same time from heaven , he reacheth us himself with all the benefits of his passion : when the Minister reacheth the bread , he reacheth his body . As our outward man is refreshed with the elements , so our soules are refreshed with the spiritual presence of Christ. Now he is excellently present in heaven , he is present to our senses in the Sacrament , and by his Spirit in the Word . Would you have him then at his appearing come and own you , and say then , Come ye blessed ? be acquainted with him now upon all occasions : hear the Word , receive the Sacrament , and come to the Sacrament as acknowledging him there . How is that ? Why then you acknowledge the bread and wine to be Seales of him , and of all the blessings by him , when you come prepared ; when you come to them as his , or else you do not acknowledge them : you know them to be such and such things , but you acknowledge them not to be set apart for such a holy use , except you come with prepared hearts . Will any body acknowledge him to go to a great person , when he goes deformed , and in rags ? do you know whither you go ? would some say , to him . He considers not whither he goes , that comes to the Sacrament in his old sins . Come acquainted therefore with Christ , to acknowledge him that shall be your Judge at the latter day , therefore come prepared . And then , because the Sacrament is a means to seal to us all the benefits we have by Christ , and to incorporate us more nearly into Christ : he that comes to the Sacrament as he should , must come with joy . Is it not a joyful thing to be united to Christ ? and to have further assurance of all the good things by him ? Yes , it is a matter of great joy : Therefore when you have repented of your sins , come with joy . And come with holinesse . The things are holy ; as our Liturgy hath it : let us give holy things to holy persons : here is presented holy bread and wine , and here you are to deal with Christ ; therefore come with holy reverence in the whole carriage of the businesse . And come with faith , and assurance , and then you shall acknowledge Christ in this Ordinance , in the Sacrament . You shall acknowledge that he deales not complementally with you , to feed you with empty signes : but you shall have himself with his signs : you shall have the Lord himself in the Word , and in the Sacraments . With the field you shall have the treasure in the field , as the wise Merchant had . With the Word you shall have Christ , wrapped in the Word ; and in the Sacrament you shall have Christ , and all his benefits . Trust to it , make it your weapon against Satan , he will tempt you to doubt of your interest in Christ. Think with your selves , Had I grace to receive Christ ? to be incorporate nearer into him ? why should I doubt to renew my Covenant ? And though I have fallen by weaknesse , yet I have a gracious Intercessour in heaven that makes my peace continually . Come in faith : Know that God in good earnest here offers Christ with all his benefits . And come with a purpose and resolution to be led by him . You come to renew your Covenant ; here is the Covenant , when Christ is given to you , and you give your selves to Christ. Therefore ( as I said ) if you come with a purpose to live in sin , come not at all . Christ will not live in a heart where there is a purpose to sin : therefore esolve to leave all sin , or else you cannot receive him . To move you to come , and to come thus ; do but consider that it will be your joy in this world , and in the world to come , before Christ , that you have been thus acquainted with him herc on earth , acquainted with him in the Ministery , acquainted with him in the Sacrament , in private prayer , and meditation , in all the blessed means that he hath appointed ; and then he will look on you , as upon his old friends . But now he that is a Rebel , that goes away , or else comes , not acknowledging with whom he hath to deal ; him that shall be his Judge ere long , the Great God of Heaven and Earth , that shall come in glory and majestie with thousands of his Angels . Then he shall be Wonderfull indeed , as his Name is , Isai. 9. 6. and as the Apostle saith , 2 Thess. 2. where he useth the word , he shall be wonderful in his Saints . Then all the world shall wonder at the glory of a poor Christian , when he shall put down the Sun , and all the creatures in glory . Consider with whom you have to deale : him that ere long shall be wonderfull in his Saints . Therefore come prepared , come joyfully , come faithfully , come reverently , and holy , and you shall find a blessing answerable . This I thought good to touch , concerning the occasion of the Sacrament . Ye are our rejoying . At the day of the Lord Jesus . Saint Paul esteemed of nothing , but that which would comfort him at that day . Therefore let us oft think of the day of the Lord Jesus . Why ? what will make us digest labour , and pains , in dealing with the soules of others , in doing good , and being fruitful in our places ? The consideration of that Day : there is a Day will come that will make amends for all , and that is the day of the Lord Jesus . And considering that there is such a day , let us make much of the day of the Lord , that is now left us ; what is that ? This day : The Lords Day : Revel . 1. it is called The Lords Day . And as I said , labour to be acquainted with that Lord that must be Judge of quick and dead then . The Lord hath a day now wherein we may be acquainted with him ; by hearing his Word , by yielding obedience of his truth unfolded to us : therefore let us make much of this day , if we would have comfort at that Day . Ye are our rejoycing in the Day of the Lord. VERSE XV. And in this confidence I was minded to come unto you before , that you might have a second benefit , or Grace . IN this confidence , ] In this assurance , in this perswasion , I was minded to come to you . [ That you might have a second benefit , ] saith the last translation ; it doth diminish the strength of the word : therefore go from the Text to the margin : you have oft-times a fitter word in the margin . Charis , The word is pregnant in the Original , it signifieth Grace : if it signifie a benefit at all , it signifies a benefit that issues from grace and favour ; benefit is a weaker word . Grace , though it be not so common , is a fit word , and reaches to the strength of the word in the Original , to the meaning of the Apostle ; so it is better to read it so , That you might have a second Grace . Saint Paul in this Verse sets down what intention he had to come to them . And likewise the end of his intention . In the next Verse he sets down the manner how he would come to them . Fourthly , he shewes why he came not to them , it was to spare them , as he faith afterward . Here in this Verse he shewes what his intention was : My intention was to come to you . In this confidence I was minded to come to you . To what end ? That you might have a second benefit . His intention is set down by the inward moving cause , his confidence ; In this confidence I was minded to come to you . I will speak of his intention , and purpose of coming : And of the end of it . And in his purpose of coming , of the moving cause , his confidence . In this confidence . What is that ? In this confidence , because I am assured that you are my rejoycing , and I yours in the day of the Lord Jesus ; in this confidence that you will be so to me , and I to you . In this confidence . Saint Paul had a good opinion of them : The inward moving cause of S. Paul to come , it was a good conceit of them . It is good as far as possibly we can to cherish a good judgment , and conceit of others . Let others have as good place in our affections as possibly may be . Why ? If they be good , we wrong them else even in our conceit . We do not onely wrong men in our speeches and actions , but in our sinister judgments , in the censures of our minds : therefore we should have as good conceit of men as possibly we can in that regard . And likewise , because confidence , and assurance that they have something in them that is good , and it will be better with them after in the day of the Lord , this will be a means to stir us up to deserve well of them . Hope stirs up Will ; we have no mind to a thing that we have not hope of . And likewise Hope stirs up endeavour : And Hope keeps in endeavour . What makes a man so long in endeavouring the good of others ? he hath some hope , they are good , and will be better . So it stirres up our will , the bent of it , it stirres ; it stirres up endeavour upon will ; and it keeps us in endeavour when we hope for good at mens hands . And therefore we ought not to cast off men ( especially those that are young , ) for imperfections . The Corinthians were weak , and carnal , as you may see in the former Epistle , yet in this confidence that they had repented of their ill usage of S. Paul , he was minded to come to them . Persons that are the subjects of hope , are not free from infirmities . Novices cannot have that perfection that grown Christians have at the first . Consider further what is of passion , and what is of the poyson of nature : consider what is of infirmity , and what is of malice . Consider what sins they have been longer accustomed to , and how hardly such sins are suddenly broken off . These considerations would mitigate something where we see any degree of goodnesse . Oh , this pleaseth now some vicious-disposed persons : they think this makes for them . Not at all : what I speak is , where there is any ground to hope well of . S. Paul had some ground , for he wrote a sharp Epistle to them , and he saw they were amended on it : he saw they yielded , they acknowledged , that is , they reformed by his Ministery , and by his Epistle . So where we discern reformation , that there is a willingnesse of amendment , we must hope of such , though they be sometimes overtaken . And if they be overtaken we must construe it to the best : the temptation perhaps was great , and they were not watchful at that time : the subtilty of the opposition , and the malice of men was great , and their caution was not so great ; thus we may construe to bear with them , if upon the discovery of their fault , they become pliable : but otherwise , if they arm themselves with malice and bitter poyson , and resolve to be so still , there is no hope , no confidence of such . Saint Paul's confidence here , was with evidence from their carriage ; they gave him some cause to be so confident . Therefore it is in vain to think that we are too censorious when we tell you of your faults : that very conceit that you think bitterly , and arm your selves with resolutions , rather to vex those that inform you , then to amend that which is amisse , that is as ill a disposition , as ill a state as can be . We can hope for no good of such : yet notwithstanding we ought so far to hope of them , as nor to give them over ; as S. Paul saith , 2 Tim. 2. To prove if at any time God will shew mercy to them , to deliver them out of the snare of the devil . They are in the Devils snare , yet we ought still to take pains with them : for we know not whether it will please God , at that time , or at any time , to have mercy on them , and deliver them out of the snare of Satan . If God bear with them , we ought to bear with them as well as teach them : but to have a good conceit of them , when we see them maliciously bent against those that tell them of their faults , we cannot . If this be so ; It should be an encouragement for all those that are under others that inform and instruct them , to give them some good occasion and ground to hope well of them . You would have us hope well of you , what ground do you give ? what is your company ? Shall we think you are good , because you converse with those that are swearers ? with vicious , and carnal company ? would you have us blind ? Charity indeed interprets the best , but it is not blind . What shall we judge of you by your outward demeanour and carriage , that is oft-times scandalous and offensive ? when your speeches are filthy , and corrupt , joyned with blasphemies , and oathes ; daring God ( as it were ) whether he will suffer you to carry it away unrevenged , and unpunished , or not . Where this abominable corruption of heart discovers it self outwardly in the tongue , how can we entertain good conceits of you ? You think we wrong you , by not conceiving thus , and thus of you : what ground have we ? what hold have we from any thing that is in you , or from you so to conceit ? Resolve on this , there cannot be grievance offered to the Minister , but you must reward ill to your own soules ; if you be not his joy , it will be your sorrow ; you will have the worst of it . And therefore study as much as may be to have the good hope , and confidence of others . This will stirre up willingnesse , and stirre up endeavour , as it did in S. Paul ; the good hope he had of them by their repentance , and reformation , and pliablenesse , it stirred up his diligence ; they gained by it : but I mean not to stand on that . In this confidence , that you will be my joy , and I yours in the day of the Lord. I was minded to come unto you : Saint Paul was minded to come unto them . You see then , That Personal presence hath a special power and efficacy . Personal presence hath more efficacy then writing : For there the holy things that are delivered , they are ( as it were ) acted to the life . Men are wondrously affected when they see gracious things delivered with life , and feeling : it hath a wondrous lively working . Therefore S. Paul tells the Romanes , Rom. 1. 15. that beside his learned , and worthy Epistle he wrote to them , he was desirous also to preach the Gospel to them . But some object ; Reading is preaching , say they : Some kind of preaching . But not that which the Apostle meant : for then Saint Paul's Epistle was preaching , some kind of preaching . But I speak not to Sophisters : but , saith Saint Paul , I desire to preach the Word to you by vocall teaching ; it hath a special efficacy . It is wondrous good praying for others , and writing to others : but presence , when the Minister is the mouth of God with them , and to them : their mouth to God , to pray together with them ; and Gods mouth , to speak to them : this presence is of a wondrous efficacy ; therefore S. Paul saith , I purposed to come to you . It should stirre up in our hearts an esteem of the Ordinance of God , of Preaching : or else we sleight it with the prejudice of our our soules : For doth God appoint it for any thing but for our own good ? There is a common Objection , which ( because it is raised out of this Epistle , and may be answered out of this Epistle , ) I will answer . Oh , say some , a lively voice hath not alway that Energy , that operation , that writing and reading have : for we see S. Paul's Epistle was more terrible then his presence . It is the Objection of men that content themselves in their own idlenesse , wresting of such places as this . Among the rest , 2 Cor. 10. 10. say they , His bodily presence is weak , and his speech contemptible , but his letters seem terrible . Therefore this is not alway true , That bodily presence hath more efficacy then writing . I answer briefly , Saint Paul compares not here his bodily presence with his letters , as if his letters were more efficacious then his bodily presence : but he compares his mild dealing , being present , with his sharp dealing , being absent : his letters indeed were sharper then his presence : But to take away such Cavils , he tells them after that they shall know ( if they reform not , ) that his presence shall be as sharp as his writings . Let such a one think this , Such as we are in word being absent , such will we be when we are present . We will be as sharp ( if you reform not ) in our presence , as we were absent . So he compares the sharpnesse of his letter with the sweetnesse of his presence . It is not to be taken in that sense that his letters were more effectual of themselves then his presence : for he saith the contrary , You shall know that my presence shall be as sharp as my letter was . Therefore it is but a Cavil to think there is more efficacy in Reading , then in Preaching . That you might have a second Grace . I come now to S. Paul's end : His intention and purpose was to come . The end of his coming was to bestow a grace on them by his presence . In general Observe here , That Holy men are fel on work from holy moving causes , and holy aimes . Holy aimes are the winds that carry them to their businesse , and they are the water that drive their Mill. I come with a holy confidence that you will be my joy : here is my moving cause . What is my aime in coming ? It is this , to bestow a grace on you . Holy men have holy aimes for holy actions ; they have holy grounds , and holy moving causes . When two men do the same thing , yet it is not the same thing : perhaps their aimes differ , their moving causes differ . Saint Paul comes here to do a good thing from a good end , from a good moving cause : In this confidence I was minded to come , to bestow a grace on you . Let us look in all our actions therefore to our moving cause , and to our aimes . And especially Ministers , their aime it should not be for the fleece , it should not be to gain respect , or any advantage to themselves , but to bestow some spiritual good thing . As the Apostle saith , Rom. 1. To bestow some good thing upon you , some grace , as he calls it . This should be their aime , not to receive good from them so much as to do them good . Ministers are fathers , they should have that tender disposition . Parents do not think of receiving much : ( they look to that in the second place , that must be maintained ) but specially they look to their Childrens good . I come to bestow a grace on you . How this is observed , I list not to speak , therefore I leave it ; and come to that which concerns us all . I was minded to come to you : To bestow a grace on you . We see then , That The Preaching of the Gospel is a special Grace . It is a free and bountiful benefit of God. Gracce implies freedome , and mercy , and bounty . It is a free mercy of God to have the Gospel : Why ? Because this is the means to work all that is savingly good in us . This is a means to open to us Gods love in Christ ; and to work in us a disposition answerable to his love : therefore it must needs be a grace . Heaven is a grace , life is a grace , reconciliation a grace , and such like : therefore the Word must needs be a grace , by which all these are communicated . Therefore the Word hath the name of these things ; It is the Word of the Kingdome of heaven . It is called the Kingdome of heaven , the preaching of the Gospel : because it puts us into the state of the Kingdome of heaven : and the Word of reconciliation , because by it we know our reconciliation with God : it is offered , and wrought in our hearts ; and faith to apply it by this Word . It is the Word of life , Act. 20. the life of grace , and the life of glory all come by this Word . I commend you to God , and the Word of his Grace , saith the Apostle : All grace , and spiritual life is wrought in us by the Word : therefore the Word preached , it is a special grace , and favour of God. Saint Paul here calls his coming to them to strengthen , and confirm them , a grace : For all means come under the same decree of Gods eternal love with the decree it self . When God out of grace resolves , and sets down , that he will bring such a one to heaven , of his free love ; he doth out of the same grace fit him with opportunities of persons , and means : he accommodates him with all means ; for he intends in such a way to bring him to heaven . And therefore S. Austin doth well define Predestination : it is an ordaining to salvation , and a preparing of all means tending thereto . Therefore all fall in the compasse of grace , both the free favour of God , setting a man down to make him happy ; and likewise by sending men that have an outward calling , and inwardly furnishing them with gifts , and whatsoever , all is of Grace . The preaching of the Word is a grace . It concerns us therefore so to esteem it : Do not many sit in darknesse , and in the shadow of death ? Is it not a grace therefore that we partake of the means of salvation ? What is in us by nature better then in Turks , and Pagans ? or then many other people under Satan , and under Popish Teachers , and so rot away in their Ignorance ? nothing ; we differ onely by the grace of God : therefore let us esteem it as a grace . How shall we esteem it as a grace ? Receive it thankfully , as a largesse , and bounty , and free grace of God : receive it as a bounty with thankful hearts : Grace begets grace , it begets thankfulnesse : so to receive it as a grace , is to receive it with thankful minds , to be more thankfull for the means of salvation , then for any outward thing . How shall we come to be thankful ? Never , unlesse we find some grace wrought by the Word of Grace . Therefore to receive it as a grace , is to receive it as a free , loving gift of God , and to yield to it : when by it holy motions are stirred in our hearts , not to suppresse , and quench holy motions , but to yield to them . Not to quench and resist the Spirit , but to yield our selves pliable to the Word . This is to acknowledge it a grace ; to be thankfull for it , because you find your hearts wrought to holy obedience by it . Give it way in your soules , that it may be an ingraffed Word , that all the inward and outward man may be seasoned with it , and relish of it : that the Word may season your thoughts and speeches , and desires , and season your course of life , that what you think may be in the relish and strength of the Word , in the strength of some Divine truth , and the guide of your actions may be Divine truth , or some motives from it . Then you will give thanks for what is wrought on you , when it is an ingraffed Word in your soules , and all relish of it , your speeches , and actions , and your whole course : when a man may know by your carriage that there is something invested , and ingraffed in your soules , that gives a blessed relish to all the expressions of the outward man. Such a one indeed will account the Word a special grace by a sweet experience wrought in his heart . I will not presse that Point any further . Again , whereas S. Paul saith , he would come to bestow a second grace on them ; we see here , That Those that are in the state of Grace already , they need a second grace . Those that have initial grace to be set in a good course , they need confirming and strengthening Grace . S. Paul had planted them before . I but he must come to water them ; there is alway somewhat left for the Minister to do , till he see their soules safe in heaven , he hath alway somewhat to do to the Christian soules under him : For he must not onely get them out of Satans Kingdome , into a good estate , but he must labour to build them up ; he must water them , and fence them , and strengthen them against all discouragements . A man is never safe till he be in heaven : therefore he saith , I will come to you , but I will come to bestow a second Grace on you , you have need of it , and my love is such to you , that you shall have it . To enforce this a little , because we set termes to our growth , and go on plodding in a course , and many years after we are no better then we were at the first : and some out of a prophane fulnesse ; out of a Laodicean temper , they think they have enough , they are rich ; when indeed they are empty , and miserable , and wretched , and poor : and if temptations set upon them , they have nothing in them . To let you see that we stand in need of a second grace , and of a third grace , and a fourth grace , that we need continual building up . First , look within , what opposition there is to saving goodnesse within , what rebellion of lusts , what Ignorance , and blindnesse , and darknesse , and indisposition : what head the flesh makes in us against the Word of God. Let a man a little continue out of the means , and he shall see what growth of corruptions there will be , a distasting of all means , that a man shall be ready to begin anew with them almost : having a double principle in them , of grace , and corruption , there needs continually strengthening , and stablishing Grace . Consider outwardly what discouragements from the ill examples , and allurements , and seducing of others , from the disgrace that is put on good things ; what discouragements , and scandals from without ? Again , are there not oft-times new , and great temptations , that a man must have a new measure of grace to resist ? There is continual occasion of new spiritual strength to oppose new temptations , and new spiritual strength to endure new crosses , and to enjoy new benefits . In all the passages of our life , there is a necessity of more grace , of further supply of grace . A man with that proportion of strength which he had before he cannot encounter with new temptations ; and therefore there must be new grace , and fresh attending upon the means while we live here . Again , unavoidable times will come , when there must be strength of Grace : sicknesse will come , Temptations to despair will come ; conflicts with Satan will come : we need not say , put the case , such and such : but it is an unavoidable case ; they will come , wherein a great strength of Grace will be necessary : therefore we cannot be too much careful , in attending upon the means of salvation to be confirmed and strengthened . Again , do we not need a great measure of strengthening Grace continually ? doth not the Devil envy goodnesse , and good actions ? when we go about to pray : when the best men are about the best actions , what a deal of distraction is there ? how doth Satan confound them with distractions ? what a deal of confirming Grace need we to every good work ? when a Christian is taken out of the Kingdome of Satan , he is the Butt , the object of his malice , and the malice of those that are his instruments . We must pull every good work ( as it were ) out of the fire : we must use violence to nature , to temptations in every good duty , to perform them strongly : we need a second , and a third Grace ; many degrees of Grace . Then again , we are capable of more Grace : for our understanding is such , that we may know more still ; and our will is such , that it affects more still : and the more holy truths are made known to us , the more the will is enlarged to cleave to them : the more we know , the more we may know . Our understandings are wondrous large , there is a great capacity in them , and our adhesion and cleaving to truths is more and more ; the more we know , the more the Will cleaves to it : as it is , Act. 11. 23. they exhorted them , that with full purpose they would cleave fast to God : we must cleave and adhere fast to the truth , and to God ; every day go deeper : get nearer and closer to God , and labour to be established in good things . Saint Paul prayes that they might be established more and more . And David prayes that he might be established in good thoughts , and desires , and resolutions , in good purposes : to be stablished in every thing that is good . Grace is a state that we may grow in , and our soules are fit to be enlarged : for there is a great capacity in the soul , till we come to heaven it is not full : we may grow in every Grace stronger and stronger . As in the examples of holy men in Scripture , it was never well with them but when they were growing : there is a necessity of growing . If this be true ; Let us set no pitch to our selves : and abhor , abhor even as the temptation of the Devil , the conceit of fulnesse , and of self-sufficiency , to think , I know enough , what should I know more for ? or perhaps , I could read at home : ( as I said before . ) It is Gods Ordinance , and cursed is all private study , when it is done in contempt of the Ordinance of God. Take heed of such suggestions of fulnesse , and standing at a stay : No , we need a second , we need many degrees of confirmation , and strength ; and all little enough . There was never any that repented of the carefull use of the means : strengthening , and proficiency , and growth in this kind is a pledge of perfection ; that God will perfect more and more that that he hath graciously begun . I beseech you take it to heart , that we alway need a further degree of strengthening Grace while we live in this world . The strongest Christians are most desirous of strength : who have you that doth most hunger after the means of salvation ? Surely those that have the greatest measure of grace : because with grace , the capacity of the soul is enlarged to receive more . The soul is so framed by God , that the more it hath , the more it hungers after : and Blessed are those that hunger , they shall be satisfied . Who care least for the means ? debauched , shallow creatures , those that are Popishly conceited , such as are ill bred : such as take scandal at all things in the communion of Saints , at holy exercises , the frequenting of publick and private duties , the making conscience of calling upon God. A Christian that knowes what it is , he thinks all the meanes little enough , he will not omit one of them , that may be a meanes of his growth and strength : he thinks if he neglect one means , he decayes in all . Therefore he joyns to all means , private duties : and then publike , of hearing the Word ; and he hears out of season , when he finds himself indisposed . As the Ministers are to preach in season , and out of season ; so he heares in season , and out of season . And therefore of all men , he that is the most careful of his growth , is the great , the strong Christian : the better he is , the more he hungers after it . Take this as a tryal : If you do not desire to be strengthened in good things more and more , you have no goodnesse at all . I will presse the Point no further at this time , but go on . Saith Saint Paul , I was minded to come to you , that you might have a second benefit , a second Grace , that is , a confirming , strengthening grace . We all need then a second grace , a confirming grace . Here I might make some Use to Ministers , ( I will but touch it ) to shew what their duty is to those that are under them : every man is ( as it were ) a Minister in his place , to strengthen another , and to exhort one another , and to bestow grace one upon another : but Ministers should do it especially . They are like those that repair the Sea-banks , the Sea gets over oft-times and eats out the banks , they must be repaire continually , they will impair else . The Ministers pains it is like the labour of the husband-man : when he hath sowen , he must weed ; and when he hath weeded , he must fence , to keep it from the birds of prey , and the violence of beasts , &c. and he must live by faith till the grain be ready . So the Minister after he hath planted , he must water , and weed , and fence , and all little enough : he must look to the banks , and many times that which he getteth in one day , he loseth in another : nay , oft-times the pitiful condition of a Minister is this , that at the weeks end he hath all to do again . Another man sees an end of his work , but in this the Devil and corruption hath undone all again . We enforce good things on people on the Lords day : but within one day , ill company , and imployment in worldly businesse overthrowes all : the Sea banks are down , they must be new repaired ; Therefore there is a necessity laid on us of the Ordinances to our lives end , till our soules be in heaven ; there is a necessity of repairing them . We cannot be too diligent in our places . And those that have the oversight of others , let them make conscience of it ; it is needful . And mark here in the next Point , the language of Canaan , the language of the Spirit of God , that he puts the name of Grace upon every benefit , especially those that concern a better life . Grace usually we take to be nothing but a gracious frame of heart , the new creature , as we call it : but indeed in the language of the Holy Ghost , every free gift of God that concerns our soules any way , is a grace . The very Ministery is a grace . It is the grace and free love of God to give us the Ministery . The very heart to imbrace it , and to hear it , is a grace . The very heart to give almes is a grace : saith S. Paul , 2 Cor. 9. Thanks be to God for this unspeakable gift : for this unspeakable grace , that you had a heart to give : so that every thing that is good , it is a Grace , a gift of God. Saint Paul conceived of his coming to them as a grace . Indeed the Grace of God moved and directed S. Paul to come to them . It is Grace , that God directs the Preacher to speak to the people . It is a grace , that the Minister speaks gracious things . It is a greater grace when you close with ; and entertain that which is spoken , all is of Grace . Your ready minds to do good it comes of God , it is a grace : your acceptance of God , as well as eternal life , all is of free grace . The ground of it is this , as Austin ( as I said ) defines Predestination well , It is a destinating , and ordaining to a supernatural end , to everlasting salvation in the world to come , and a preparing of all means to that end . Why now as it is a grace that God pulls oft some men to an eternal estate of salvation in heaven , to a supernatural estate , that they could never attain without his especial Grace : so the preparing of all means to that end , it falls within the compasse of Predestination , within the grace . So when we have any means prepared to bring us to that end , the offer of the Word , and the Spirit of God disposing us to imbrace the Word ; this preparing of the means to that end , it falls within the compasse of Predestination , we may gather our Election by it : when we see the Word sent in favour , and have gracious hearts to receive it ; this is a preparation wrought to bring us to heaven , a man may know his Election by it : all is of grace that falls within the decree of grace . When God decrees to bring a man to heaven , all that helps to the main must needs be grace . The Minister is a grace , the Word a grace , opportunities to do good , a grace ; the communion of Saints a grace , all that helps a man forward is a grace . A gracious heart sees God in every thing , it sees Gods love in every thing : it considers of every thing that befalls it as a Grace . Why ? From this disposition especially , because with the grace , there is grace to make a blessed use of , and to improve every thing . If this be so , let us look upon every benefit that concerns salvation , ( though it be remote ) even the very direction of good speeches to us , account it a grace . It is the grace of God that I have this opportunity , especially the publick Ministery . Saint Paul calls it a grace : let us think of it as a grace . And as we do in Clocks , we go from the hammer that strikes , to the wheeles , and from one wheel to another , and so to the weights that make it strike ; we go to the first weight , the first wheel that moves all , and leads all . So when we see good done , look not to the good done onely , but go to the wheeles , to the weights , what moves it , and makes it strike ? what sets all a going ? The grace , and free love of God : when good things are spoken , when any good is done , go higher to the first wheel that sets all a going , to the grace , and free love of God. This is the language of the Scripture , and of the Spirit of God : thus we must speak and think , to the end that God may have the glory of his grace in whatsoever good is done , or offered . When Abigail met David , and diverted him from his bloody intention to kill Nabal , and gave him counsel another way ; O blessed be God , and blessed be thou , and blessed be thy counsell . So when opportunities are offered to do good , and to hinder us from evil intentions , O blessed be thou , and blessed be thy counsel . When a benefit is done , if it be a benefit of this life , take it as a grace , coming freely from God. So , a poor man , his almes is a grace , Thanks be unto God for this unspeakable gift , saith S. Paul. It is grace in him that hath it , that God should respect him so much as to relieve him . It is grace in the party that gives it , that he hath a heart enlarged to do it . So when any thing outward , or spiritual is done that is good , look on it as a grace , put that respect on it , and that will make you holy-minded to give God his own . Our life should be a praising , and blessing of God : we should begin the employment of heaven while we are on earth . How should we do that ? In all things give thanks . Every good thing from God take it as a grace , as a largesse ; not as due , not as coming by chance , but as a grace : and this will make us improve it as a grace for the best ; it will make us to give God the glory , and improve it to our own good , when we are thankful for grace , that we may have cause to account it a grace . Our hearts would not be so full of Atheisme , and our tongues so full of blasphemies , if we had learned this lesson , our lives would be a praising of God. And that we may not want matter to feed a thankful spirit , alway consider , what good things we have , are of grace : we deserve not so much as a crumb of bread ; therefore we pray , Give us this doy our daily bread . Every thing is a Grace , especially the things of a better life . How shall I know that the Minister is a grace , or a good speech from a Minister to be a grace , as S. Paul saith here , I intended you a second grace , that is , to speak gracious thing to you ? I shall know it , if by that gracious means , by those gracious speeches , God distill into me a spirit to improve them to gracious purposes . As indeed , God turns all to a gracious end to his children : he gives them a principle of grace to work good out of every thing ; they see grace in every thing : in affliction they see the love of God. In the worst things , Grace will pick out somewhat , and make use of it . As God by his providence intends all to good : so his Spirit by a provident eye to the Word works good out of every thing : but those that have not grace , they are not grace to them , but tend to their further hardening . To end this point : when you come to the Communion , come to it as a grace . It is the Grace of God that he hath ordained us to salvation ; it is the grace of God that he hath sent his Word ; it is the grace of God that he hath sent his Sacrament to seal that Word , and all little enough : he knowes us better then we know our selves ; he knowes we have need of all , to confirm and help us , the Word and the Sacraments , even to the end of our dayes . As the Apostle saith , Ephes. 4. To build us up . The means of grace are not onely necessary for the planting , but for the building up of the Church . And therefore come with this purpose , to have Grace confirmed , and receive it as a grace of God with thankfulness ; that God will condescend to our infirmity , to give us helps , to support our weak faith . It is a true proverb , Grace begets grace ; it begets thankfulnesse , where it is apprehended as a grace : therefore come with a thankful disposition to the Sacrament ; imbrace every Ord●…ce of God with thankfulnesse . Alas , do not thousands sit in darknesse , and in the shadow of death ? they do : and therefore those that find the benefit of Gods Ordinances , they are disposed by the same Spirit that works any good in them , to return thankfulnesse to God again . That you might have a second Grace . Saint Paul's purpose was to come to them , to bestow a grace , not to take from them : to bestow good , and gracious speeches on them , which he knew the Spirit of God would make effectual , to work some good in them . A gracious man is a vessel of grace , and he should take all occasions to vent that which is good . When S. Paul saith , he intended to bestow a second grace ; his meaning is , that he would utter things that were gracious , that the Spirit of God should seal to the soules of them that heard him , and make them effectuall . Therefore every Christian should have this disposition : Saint Paul did it as a holy man , as well as a Minister . Do we think our selves vessels of grace , ( as the Scripture calls the Elect , Children of God , ) or no ? Yes , God forbid else . Now Gods Children , God hath appointed some to be vessels of Gold , some of Silver , ( as the Apostle saith to Timothy , ) some for this use , and some for that : all for good use . A vessel is to be filled with something , and to be used for something : therefore set abroach some good thing when you have the advantage of it , when you are called to it ; not unnecessarily to thrust forward your selves . Let the desire of your hearts be to do good upon all occasions . A vessel of Grace must not be an empty vessel . A Christian he is a member of Christ , and he hath a part in the communion of Saints , and he hath gifts for that end : there is no Christian , but he can comfort , or instruct , or disswade from ill when it is moved . There is no Christian , but he is furnished as a member ought to be , in some competent measure . There is no man that hath benefit by the communion of Saints , but he hath grace to fit him for that blessed communion : He is fitted to comfort , upon occasion ; and he hath some grace , some knowledge to correct : he that hath not is a dead member , not fit for that communion . Therefore we should bestow Grace where we come ; and not leave an ill sent behind us , to infect others with filthy speeches , and blasphemous oaths , to open the rottennesse of our own hearts in their presence , and so be conscious of that which is ill in them , because we strengthen it by our example , and by our words . S. Paul was a good man. I come to bestow a second grace , that is , to speak that which is gracious , that Gods gracious providence shall direct to do you special good . For Gods Word is inspired by the Spirit ; and the same Spirit that breathed the Word of God into the Pen-men of it , the same Spirit is with the Word in the uttering of it : when it is done by a gracious heart , to a gracious man , it works graciously , it hath a blessed operation with it . Therefore we should upon all good occasions speak gracious things ; Divine truths , they will have a wondrous efficacy . If men would set on it , and be more fruitful in this kind , they should have occasion to blesse God. But alas , the life of a Christian is little known in the world ; we have but naked , shallow conceits of the glory of heaven , and of the state of a Christian , and how he lives in this world ; and that makes men live such stained , such base lives , that will not stand with comfort in his world , or glory in the world to come . But a Christian should be such a one as frames his disposition to do good wheresoever he comes : and he hath ability if he be a sound Christian. How graciously did God blesse Abigails word to David ? yet she was a mean woman . How dost thou know , but that by uttering gracious words in company , in season ( as discretion must guide all our actions , all our words , how doest thou know ) but that thou mayest divert another man from sin , by a word in season ? I beseech you carry this disposition about you , as you desire to be thought vessels of Grace here , and of glory hereafter , to be thought vessels of gold and silver , for the use of God , labour to be imployed by the Spirit of God to good purposes , that you may leave a good savour where you come : that others that are acquainted with you in the time of their visitation , they may blesse God , that ever they were acquainted with such a friend : Blessed be God that I knew him : As it will be our joy at that day , so it will be one anothers joy here ; for God blesseth the exhortations , and comforts of friends one to another , as well as the Ministerial oft-times . So I come to the 16. Verse ; how he meant to come to them to Corinth : saith he , I was minded to come to you . VERSE XVI . And to passe by you into Macedonia , and to come again out of Macedonia unto you , and of you to be brought on my way to Judea . SEe what a Circuit the blessed Apostle fetched ; indeed he was industrious after his conversion : he made amends for his harsh conversion by his speedy labours : For he spread the Gospel like lightning through all the world almost : his course was like the course of the Sun , he went every where spreading the Gospel . We see his Circuit here , To passe by you into Macedonia , and to come again from Macedonia to you , and by you to be brought on my way to Judea . There is little to be Observed here , because it is a passage to other things , and circumstantial : I will not dwell on it . Onely this by the way : we see here , That It is a commendable custome among the people of God , to bring one another on their way , by way of honour and respect . Partly it was for his security , and safety : but especially for the honour of his person . And they knew that it would not be a barren courtesie : for they knew that he was a man of a blessed spirit , so thankful , that he would deceive all the tediousnesse of the journey , by his heavenly discourse . And he intended their good as well as his own . You may see therefore , Religion establisheth courtesie . Saith the Apostle to the Philippians , Chap. 4. 8. Whatsoever things are of good report , whatsoever things are lovely , ( he goes over many instances ) think of these things . Ths same command of God that urgeth , and presseth love , it commands all the expressions of love , and all the means to kindle love . Now this , their carrying of him , and going on the way with him , which was for honour and respect of so excellent a person , that he deserved so well of them ; it was an expression of their love , and a means to preserve it . I shall not need to prove it , it is taken for granted . Those complements that expresse and maintain love , they are good , when the outward expression , and the inward affection go together . I speak this by the way ; to shew , that Religion doth not countenance incivility . Therefore those that affect unnecessary sternnesse , and unnecessary retirednesse , it is not out of Religion : Religion stablisheth whatsoever is good , whatsoever is of good report , whatsoever may maintain love : so much as a man is defective in this , he is defective in Religion ; unlesse his affections and intentions at that time be deeply taken up by serious things : For then lesser things must give way to the greater , or else there is no excuse . For Religion is a thing of a large extent , even duties of Civility , and courtesie , and whatsoever may expresse and maintain love , is established by Religion . We see in Gen. 18. when Abraham entertained the Angels , he led them on their way . And so in Act. 15. The company sent them on their way ; and we see in Scripture many common courtesies . But I do but touch it by the way : because this whole Verse is but a passage to another thing ; therefore I come to the seventeenth Verse . VERSE XVII . When I therefore was thus minded ( to come unto you ) did I use lightnesse ? or the things that I purpose , do I purpose according to the flesh , that with me there should be yea , yea , and nay , nay ? THe Apostle still goes on to prevent scandal : Wo to the world , because of offences , saith our blessed Saviour ; especially offences taken : because our nature is so corrupt , that it is subject to take offence where none is given : it will pick quarrels enough to go to hell . Proud men that have only nature in them , they will not be damned without reason . Tush , I had been good , say they , but for such and such . Now S. Paul was a man much exercised with the crosse , he wipes away scandal from that ( as we heard ) in the first part of the Chapter , he saith , As his crosses for Christ abounded , so his comforts in Christ abounded , he lost nothing by it , Again , they took offence that he promised to come to them , and did not ; especially some that were not well-willers to him : therefore he labours to satisfie that . And first , that he might the better satisfie them that he was no inconstant man , no unsettled man , he premiseth a description of his own disposition , and course of life , he appeals to his own conscience , This is our rejoycing , the testimony of our conscience , &c. And then he appeales to their conscience . A manifest note of a man confident , that dares appeal to his own conscience , and to the conscience of another . Obnoxious men are alwaies afraid , not only of their own conscience , ( lest it should tell them that which they would be loath to hear , ) but they are afraid of the consciences of others likewise . Saint Paul appeals to their conscience , I write no other things then what you read and acknowledge , &c. And so he comes more directly to satisfie their suspition of him for his not coming to them . In this Verse he labours to remove their false imputation , When I was thus minded to come unto you , did I use lightnesse ? Wherein you have S. Paul's purgation of himself : here is a prevention of an Objection of suspition , that the flesh will move in them that have doubtful suspitious minds . Why ; if you intended to come , why did you not ? Saith he , When I was thus minded , did I use lightnesse ? First , Observe hence in general , That Men are wondrous prone to jealousie and suspition . It is the state of Gods Children here in this world to have suspitions raised of them ; they are obnoxious to slanders , and imputations , and they are forced to their apologies . Men are prone to suspition , yea , and good men too : as here , they took his not coming in the worst part , by the wrong handle . That is suspition , when there are two handles of a thing , two apprehensions of a thing , and there is a pronenesse in the mind to the worst part ; to take things in an ill sense . They might have construed it many wayes better then thus : but they thought the worst of him ; he is light in his promises , he will say , and unsay again : he is off and on . This is in natural men , yea , in Christians ; as far forth as they have old Adam in them , they are prone to suspition . Whence is this ? Partly out of the poyson and malice of mans nature in many , esteeming others by themselves : for the worst natures are alway most suspicious , out of a privity of their own indisposition in themselves : usually those that deserve worst , are most jealous , because there is most cause . Conscience of a mans own imperfections and weaknesse makes him think others to be as he himself is . And again , there is envy in mans nature toward excellent persons especially . The malice of mans nature cannot abide eminency in others : The false Teachers among the Corinthians they saw that Paul stood in their light , therefore they labour to eclipse and obscure him all they could . Hence it is , that men are willing to entertain willingly any suspition : For not being willing out of basenesse to rise to their greatnesse and excellency , they labour to bring them down by their suspition to their basenesse , and meannesse , that all may be ill alike . Therefore basenesse is subject to suspition , and the fruit of suspition , that is , slander : to take every thing in suspition , and to utter it in words : because they would have men of eminency brought down to their meannesse : and if they cannot do it indeed , they will bring them by reports as low as they can , that they speak , and unspeak , and are inconstant as other men . There are many causes of this ; and therefore S. Paul seeing the basenesse of it , he stands the more upon it . How shall we arm our selves against this suspition , and the fruit of it ? how shall we carry our selves against this disposition of men among whom we live ? I answer briefly : First , labour for innocency , that if they will speak maliciously , yet they may speak falsly . Saith S. Ambrose , Et nobis malus , &c. Our care must be that no man speak ill of us without a lie : let us live so , that no man may believe them : labour for innocency therefore ; but that will not do . Therefore Patience in the next place : for innocency could not fence Christ himself , who was Innocency cloathed with our flesh : if innocency will not prevail to make men hold their tongue from speaking their suspitious minds ; then labour for Patience . But that will not do neither , but men go on still ; then Prayer , that was Davids course : that God would defend our innocency , and take our cause into his hands , and bring forth our innocency as the light , to judge for us . And when nothing else will serve the turn , neither Innocency , nor Patience , &c. then just Apology , and defence , as we see the Apostle doth here defend himself : For it is not for publick persons to dissemble slanders ; and especially for them not to suffer ill suspitions to rest in the hearts of those that are under them . Therefore the Apostle is enforced through Christian prudence to his Apology , to wipe away the imputation ; When I was thus minded , did I use lightnesse , saith he ? This I Observe in general . Now because suspition is a doubtful thing , it is either good or evil ; how shall we know when suspition is naught , and evil ? First of all , when it is out of misconstruction ; when it is from weak grounds , or doubtful grounds , then it is ill for the ground . Or it is ill likewise when it ill affects , and swayes , and disposeth the mind : if it dispose the affections to malice , to the suppression of love ; if it discover it self to come to slander . As here in this place , they thought presently it was lightnesse in him ; here was a misconstruction , here was a false ground . What did this incline them to do ? From inconstancy presently they flye to his disposition , from suspition to slander his disposition . They enter into Gods Throne : his purposes , and projects certainly they were naught . Carnal proud man will enter into Gods Throne , and judge a mans thoughts , and purposes , and intentions . Then a man may know his suspition is not right , when it enters too deep , when it riseth from false grounds , from suspitious grounds ; and brings men from actions , to go to the disposition ; Did I use lightnesse ? or the things that I purpose , do I purpose according to the flesh ? that is , Carnally , as they thought : this entred to his disposition . Then again , when it stirres us up to speak in slander , when we speak without cause or ground . Then when it inclines a man from an errour in one thing , to go to the habitual disposition in all things . As here now , because in one thing the Apostle was inconstant , and did not come to them , they went to his habitual disposition in all things . Nay , you may see what he is , you see what we are like to have from him in other things , he doth but purpose things according to the flesh ; he hath his own aimes I warrant you . So when from one thing we presently judge that he purposeth other things according to the flesh , that is a bad suspition : when a man goes from one thing , to the habitual disposition . When I was thus minded , did I use lightnesse ? The more to convince them of their suspition , and hard surmises , he cites them , and propounds as it were interrogatories to them ; I pray answer me ; saith he ; When I was thus minded , did I use lightnesse ? as you imagine ? Or the things that I purpose , do I purpose according to the flesh ? &c. After he had cleared his purpose before , and cleared his conscience , now he comes to propound it to their conscience : because he would have them to think ; that if he were such a man as he shewed himself before , that he had a good conscience in all things , and a good affection to them , that they should not have had a misconstruction of that particular failing , that he came not to them when he purposed : for particular actions must be construed according to a mans habitual carriage , and affection . You see how I have laboured in all things to have a good conscience ; and for you , you acknowledge that I purposed to come to you : therefore you should construe my actions according to that intention . Now having cleared my disposition , and intention to you ; you see your errour in misconstruing my not coming to you : So he comes to it in good season after he had freed himself to them . When I was thus minded , did I use lightnesse ? &c. These things he declines , Lightnesse , or Inconstancy . Purposing , or Deliberating according to the flesh . And then inconstancy in his speeches , that they should be yea , yea , nay , nay . The Point that I Observe from the first concerning Lightnesse , is , That Every Christian , especially Ministers and publick men should labour by all means to avoid the just imputation of lightnesse , and inconstancy . The imputation of Lightnesse is especially to be avoided of those that are in place . Lightnesse and inconstancy , what is that ? when a man hath not pitched his resolutions and purposes to one thing ; when a man doth not stand in his purposes . Now a man must avoid imputations of lightnesse , especially persons of quality . Why ? ( Not to speak all that might be said in the Point ) Especially for this end , to preserve authority . Authority is that that furnisheth a man in his place , in Magistracy , or Ministery wondrously to prevail , to do good . I take not authority here , for that which the King puts on them , or the chief Magistrate : but authority is that high respect that the people have of the eminency of their parts , and honesty ; an impression of somewhat more then ordinary in them : this is that authority , a beam of excellency that God doth infuse , for the strengthening , and fortifying of his own Ordinance : what reason is there else that a thousand should be subject to one man ? but that God doth put a Majesty upon his own Ordinance , and upon the persons in it ; and this respect to it must be maintained , by a uniform constant carriage . Now when people shall see , that they are as in their place , so in their disposition , great , and serious , and weighty , and firm in their resolutions , that they may build on them , and know where to have them ( as we say ) it breeds authority , and maintains authority : For then what they say is regarded , and how their affections stand : if it be love , it is much sought after ; if displeasure , it is much feared : for they are men of a fixed disposition , it gains wondrous respect . Let men be never so great , if they be such as S. Paul here declines from himself , that they use lightnesse , they lose their authority . Authority is the special help that Governours have to rule , and that Ministers have to prevail : now , nothing weakens esteem and authority more , then when men are tossed between the waves of contrary affections : when men are such as we know not where to have them , as we say , off , and on ; fast , and loose : one while fitting , another , standing : no man will build on them , or much regard their love , or hatred . Now you know Authority is a beam of Majesty , and God hath put it upon Magistrates above others ; and imprinted likewise the respect of it in the peoples hearts , to maintain the World , the pillars of the earth will shake else , as the Psalmist saith . What would become of the Pillars of Government , if it were not for Authority in them that are above , and respect of that Authority , an impression of it in them that are under . Now there are many grounds of Authority , as successe , when God blesseth them with it wonderfully to admiration ; and good parts , &c. but one main Ground of Authority is Constancy , and firmnesse : this raiseth a high respect in the hearts of the people . I will not multiply reasons why those that are in place should avoid the imputation of lightnesse . Ministers especially should take heed of it ; because they are Ministers of Gods truth : and if they take not heed of it , people will be ready to go from their moral civil carriage , to their doctrine ; and think there is an uncertainty in that they speak , because they do not regard what they say . But let me adde this by the way , Mater erroris similitudo , Likenesse is the mother of errour : so there is somewhat like Constancy in Governours , and others , when they are nothing lesse , but meerly refractory , and obstinate : to maintain the reputation of constancy , they will run into the fault of wilfulnesse . Such as are subject that way , had need of strong wits to rule their strong wills , to guide them , or else wo be to those that have to deal with them : that I thought good to adde , left we mistake . We should all labour to avoid inconstancy and lightnesse in our resolutions , in our purposes , and affections . If we ought to avoid it , how shall we come to know it ? what is the ground of lightnesse ? The grounds are many . Sometimes from the temper of the body : some are of a moveable temper , of a moveable , quick spirit , that they cannot out of their constitution fix long , except they set weights upon nature . I am by disposition thus ; but my resolution shall be otherwise : as where Grace and wisdome is , it will fix the temper , and fix the resolution , and the thoughts . This I could not do , if I should yield to my own disposition ; but this I will do , and I should do : there are many resolutions , as in the younger sort , and some out of their very temper are more fixed , and resolved . But now consider it as it is in Religion , Lightnesse comes out of the disposition of the mind . Inconsideration oft-times is the ground , when we do not see the circumstances of a thing that we promise , or purpose . You know there is nothing comes to action , but it is beset with circumstances ; there are advantages of it , and there are stops , and hinderances of it , somewhat may fall out : Every thing that comes to action is besieged with circumstances : circumstances you know have their name of standing about a businesse , about a thing : now when the things that are about , the impediments , and the hindrances , and le ts are not weighed , a rash man sees not the things , he considers not the things that he enters upon : he resolves without considering the circumstances that beset the thing : he never considers what oppositions he may meet with , or what advantages there be which perhaps he neglects : but he thinks of the thing , it is good , and suitable to his purpose : he resolves , and never considers the circumstances about a thing , but runs on in confidence of his own wit , and parts , and thinks to rule all by the strength of his wit ; not foreseeing , not casting in his mind , to prevent before-hand what may fall out . It is just with God to shame such men ; frustration of their purposes , it is a just reward of their folly . Therefore we should take heed of Inconsideration , and have our eyes in our heads , to set the soul to foresee what possibility there is of the businesse , and what may fall out : this is the right way , if we would avoid imputation of lightnesse . Again , another ground of lightnesse , and of that decay in authority and respect that comes from it , is the passion of men : therefore they are light ; they are carried with the hurry , and wind of their passion . And Satan joynes with passion . A passionate man is subject to Satan more then a man that is led by reason , or with grace . For that is a beam of God ; even reason it self , judgment , it is an excellent thing , and it prevents many temptations . Give not way to passion , for those are unreasonable things . As we see Saul in his passion , Satan , the evill spirit mingled with his passion of anger . So let men be in any passion , over-joy , or be over-angry ; let them give the rains to unruly passion , and they give advantage to Satan , that we cannot settle our soules in any good resolution . Again , in the things themselves ; there is cause of lightnesse and inconstancy , from the nature of the things , and then it is not so great a fault to change ; then it is not properly inconstancy : but it is inconstancy , when the things are mutable , and variable , and we do not think of it as we should . Now the things of this life are variable , and uncertain : the event of things in this life is wondrous variable . Grace , and glory , they are certain things , and the way that God directs us to heaven , they are certain promises , and certain grounds : but the things of this life are subject to much change . God takes a great deal of liberty in altering things in this world , they fall out divers wayes . But now therefore we must take heed that we take not inconstancy for that which is not . Every change of opinion and purpose is not lightnesse . It is not inconstancy for a man to change his mind and purpose , when it is from the things . Men are men , and the things that we deal with in the world are subject to variety , and inconstancy ; and for a man to alter according to the variety of things , it argues no inconstancy , if the aime be good . As for example ; a Mariner , a Sea-man , he is not inconstant , when one time he strikes sayl , another time he hoyseth up sayl ; when he makes indentures , and goes with a side wind , he goes on his way , and his aime is still to come to the Haven : he is not inconstant , because he changeth not his starre ; he alway aimes at the right starre , and to his compasse , and card that he sayles by . He varies not from his rule : he varies from the things , because the winds and the Seas vary , because he deals with variable objects ; the things vary , but he doth not vary : he comes to his project , to the Haven ; and hath his direction from the North-Pole , &c. So the Husbandman , sometimes he sowes , sometimes he barrowes , sometimes he reapes , is he inconstant , and varies ? No , the matter about which he is varieus . So , in Governours sometimes they do this , and sometimes that , they are about variable matters , yet here is no variablenesse , nor lightnesse of disposition ; because they deal with mutable ; with variable objects . So God in managing his Churches affaires , in his dispensation in that point : you see he used one dispensation before Christ , and another since Christ. God changeth not , but the times are changed . In the Infancy of the Church , one dispensation was requisite , and now another . Therefore it is not inconstancy for a man to change on good ground ; or when the things themselves change Therefore this should have made them thought well of S. Paul , his affection was not changed to them , but the businesse was changed , as we shall see after ; other things let him . So , a good man , his honest ' resolution should not change ; his aime to serve God , and his Countrey , and to deserve well of mankind , this should be constant : but the manner how , the circumstance of time , and place , and ordering of these things , they are variable . They do not change , but maintain their constancy and resolution , in the variety of occasions that fall out : for we cannot frame our life otherwise then it is , to be unvariable . When a man is guided by a certain principle ; though the things of this life be uncertain , and he vary sometimes according to his principle , and aime , and end , yet it is no inconstancy . And it will excuse a mans conscience exceedingly , when his aime is good , and the rules and principles he goes by are good , and honest , if things fall out otherwise then he aimes at , though there be a change of his course ; because his heart tells him , his rules , and his purposes were good . One other main cause of lightnesse , and sinful inconstancy , it is irreligion ; casting our selves upon future things , without a dependance on Divine providence . An Atheistical independance when we project things to come , and never call upon God to assist us , and never have divine reservations as we should have , but boast , This I will do : and sometimes negatively , This I will not do , I have time enough to do it , as if we had future times at our command . Saint James excellently taxeth such people , Jam : 4. 13. Go to now , you that say , To day , and to morrow we will go to such a City , and buy and sell , and get gain . Go to now : see here how he shames them by a kind of ironical permission . Go to now ; you will do great matters : whereas ( saith he ) you know not what shall be to morrow . God that hath given us the time present to repent in , and to do good , the time to come he hath reserved in his own power : we know not what shall be to morrow . Where he shewes the ground of this Atheisme , and rushing upon businesse without dependance ; they forget the condition of this life , that it is a vapour . What is your life ? it is even a vapour that appeareth for a little while , and then vanisheth away . Your life is inconstant , God is the Lord of your purposes : he is the Lord of your life , and of all opportunities and circumstances . Your life is but a vapour : here all things fall under his providence , and guidance . You consider not this , and therefore you project so for the time to come : What is your life ? it is even a vapour , &c. Then he comes to direct them how they should entertain resolutions for the time to come , Ye ought to say , If the Lord will : or if we live , we will do this and that . If the Lord will , in whose power are our intentions , and resolutions , and affections : he guides the inward man , and all the things in the world , to the falling of a hair from our head , to the falling of a Sparrow to the ground , even the least things ; you should say thus . And he calls it , vain boasting : what makes God confound insolent attempts ? as indeed he triumphs over insolent attempts of Kings , and Captains , or whatsoever , that set up great businesse in high conceits , they will do this , and that . Saith S. James , You rejoyce in your boasting : they boast they will do this and that , that makes God confound them so , because they will be gods to themselves . Man is a dependant creature , every thing is Gods , and we are dependant , In him we live , and move , and have our being . Man being a dependant creature , yet he resolves to do this and that , as if he had the guidance of his own thoughts and purposes : this provokes God to jealousie when he makes himself a god , and sets not God before him in his actions ; he sets upon things without dependance , without prayer , or reservation , if God permit this ; because God rejoyceth to confound these bold attempts , therefore they never thrive in such attempts . Therefore a true Christians joynes modesty for the time to come ; he will attempt nothing but what he may expect to have Gods protection in : he that thinks God may crosse him , will do nothing ill that he feares God will crosse him in , he will be modest . The best Christians are the modestest , they consider the uncertainty of the things of this life , and the weaknesse of man in foreseeing things , they see a dependance of all things on the Majestie of God even to the least things ; that he guides things that are most casual : and that he rules even the hearts of Princes , as Solomon saith , as the rivers of water ; they are guided by him , they are in his hand : hereupon a wise Christian becomes modest for the time to come in his resolutions : he undertakes all with a holy dependance on God ; if God will , and if God permit : he will undertake nothing for the time to come , but with warrant , that he may without tempting of God look for his assistance : for to go to God to blesse us in ill projects , is to make God the Patron of that which is bad , which is contrary to his nature . Therefore he learns to depend upon God for the time to come , and will entertain , or enter upon no businesse , but such as he may safely without tempting of God ●…epend upon him for his assistance : this is the disposition of a modest Christian. You see in Psal. 2. how the Psalmist there insults over those that threaten to do this and that : Why do the Heathen rage ? and the people imagine a vain thing , &c. against the Lord , and against his anointed ? As if they would swallow up the Church , and Christ the anointed : why do they do this , and that ? God that sits in heaven , he laughes them to scorn . You see the grounds of lightnesse , so far forth as is needful . I will name no more . The way to prevent it may be in observing these grounds of constancy ; Especially this : Stablish your thoughts with counsel , for the time to come : consult , go not rashly , and headlong about matters . It is not with our common life as with those that run in a race ; for their swiftnesse gets all : but in matters of government in Common-Wealth , there the most staid get all : those that weigh things , and then execute upon mature deliberation ; that ripen things first , and go not rawly , and indeliberately about it : this every man takes for granted , but it is not thought on . Then again , labour to suppresse passion in any thing that comes from us : speak nothing in passion ; for one of these things will follow : If we execute it , we are in danger for the things in passion , and inconsiderately spoken : if not , we shall have the shame of being frustrate ; we undergo the shame of lightness , that we speak that in our passion , and heat , that we retract after . One of these inconveniencies will follow ; either you will do it , and then it will be dangerous : or you will not do it , and then you will be ashamed : a fit reward of rashnesse . God gives us passions to be guided , and ruled , and not to rule us : they are good servants , and onely servants that should be raised up , and stirred up onely when reason , and judgment raiseth them , and not otherwise . But to go on . Another cure of this rashnesse is holy dependance on God by prayer , and by faith , to commit our wayes to him , our thoughts to him for the time to come : leave all to him , entertain nothing wherein we cannot expect his gracious assistance : the best Christian is the most dependant Christian. That is the first thing the Apostle declines . What is the second thing ? Or the things that I purpose , do I purpose according to the flesh ? They thought he was a Politician ; as this is the lot of Gods Children sometimes : if so be that God hath given them parts , either of nature , or breeding , carnal devillish men that are led altogether by plots themselves , esteem them by themselves . The things that I purpose , do I purpose according to the flesh ? He propounds this interrogatory to their conscience , not idly ; but he knew that they had a prejudice in them , by his corrivals , false Apostles : therefore he labours to wipe away that imputation likewise , that he did not purpose , and consult of things according to the flesh . What is flesh here ? Flesh is the unregenerate part of man , whereof fleshly wisdome is the chief : for that guides the old man , that is the eye of old Adam . Carnall wisdome , it is the fleshes counsellour in all things , therefore especially he means that . But why is it called flesh ? For many reasons : among many this is one , that the soul so far as it is sinful , it is led with things that are fleshly , that are outward , and thereupon a man is called flesh : and the soul it self is called flesh , because it cleaves in its affections , and desires to earthly things . And because the poor understanding now , which ruled all , and should rule all , is become an underling to the carnal will , and carnal lusts ; Therefore it self is called flesh likewise , The wisdome of the flesh is enmity with God. For now it is swayed even which way carnal fancy , and opinion , and the flesh lead it . The reason is , it is betwixt God and heavenly things , and betwixt earthly things . And if it were in its right original as it came out of Gods hands , being a Spirit , it should be led by God , and by Gods Spirit , and Gods Truth ; by better things then it self : ( as every infirm thing is guided by that which is better then it self : as brute creatures are guided by men , and weaker persons by Magistrates that are , or should be better , ) but now since the fall , without Grace renew a man , the understanding part of mans soul instead of lighting its candle from heaven , it often lights it from hell , and is ruled by Satan himself , and takes advice even from things meaner then it self , and plots , and projects altogether for things worse then it self . It was not given for that end , ( God knows that give it ) this soul of ours , to proul for earthly things ; for the ease , and honour , and profits , and pleasures of the world . That excellent Jewel that all the world is not worth , it was not given for that end : no , it was given to attain a higher end then this world , to attain communion with God : but now since the fall it is thus with it , that it is a slave : Carnal wit is a slave to carnal will ; and that carnal will is drawn by carnal affections : affections draw the will , and the will drawes the wit , and makes it plot and devise for that which it stands for ; for carnall lusts and affections which whet the wit that way : therefore the whole soul is called flesh , even reason it self . And hereupon wicked men are called the world : why the world ? because they are led with the things of the world , with the guise , and fashion of the world . A man ( in the language of the Scripture ) is termed by that which he cleaves to : therefore if the heart and soul cleave to the flesh , and the things of the flesh , it is flesh ; if it be led with the world , and the things of the world , it is called the world . Wicked men are the world , because the best thing in them is the love of worldly things , and their wit is for worldly things , all the inward parts of their soul are spent upon worldly things : therefore they are called flesh , and the world . And sometimes Satan himself : a man as far as he is carnal is called Satan ; yea , good men : Go after me , Satan , saith Christ to Peter . A man as far as he yields to any thing , he is named from that which he yields to : when fleshly things rule a man , he is called flesh ; when worldly things rule him , profits and pleasures , a man is the world : when a man yields to Satan , he is Satan . This should make us take heed by whom we are led , under whose government we come : Saith S. Paul , Do I purpose according to the flesh ? that is , according to the profits , and pleasures , and honours which the flesh looks after : are those my advisers , my intelligencers , my counsellours in the things I take in hand ? what may make for my honour , my pleasure , my estate , my worldly ease here ? No , saith he , I purpose not according to the flesh . The rule from hence is this , That A Christian man ought by all meanes to avoid the imputation of carnall policy . Every Christian , much more a Christian man in Authority and place , a Minister , or Magistrate , ought by all meanes to avoid it ? Saint Paul here declines it , Did I purpose things according to the flesh ? was I politick . I had just occasion to speak largely of it in the former Verse concerning fleshly wisdome , therefore I will speak the lesse of it now . We ought by all means to decline the imputation of it , and much more the conscience of it , then the report of it ; to be holily wise , and to be accounted so too . The reason is , It is Gods enemy , and our enemy : should a Christian consult and deliberate with his enemy ? to take his enemy to be his Judge , and his friend , and counsellour ? A man that hath his enemy to guide him to a place , that hath a Pirate to guide him in a Ship , how can he come to good ? He that is led by the flesh he consults with his enemy , when he looks what is for his profit , or his pleasure , &c. These things we should renounce as we promised in Baptisme , when we gave our names to Christ. If we live , and deliberate according to the flesh , we shall dye , saith the Apostle peremptorily . It is a dangerous enemy , death is the issue of all the counsell of the flesh , Rom. 8. Again , it is a secret enemy , a domestick enemy , it is in all the powers of the soul , we cannot be too jealous against it . It is a perpetual enemy that accompanies us continually , in all our consultations , in all places ; in prosperity , in adversity ; it hinders us from all good , it keeps us from the reformation of any thing that is ill . If a Magistrate be suggested by any other ; or by a good motion of his own , Do this , reform this ; Oh I shall run my self into danger , I shall incur censure : so ill is done , and is unreformed , onely by consulting with the flesh : and good is neglected , I shall be accounted an hypocrite , if I do this . So there is flesh and blood to hinder in every good thing : the flesh will be foysting bad ends , or bad moving causes , and the flesh will be ready to keep us from reforming ill from fear of danger . And if we do ill , and be in ill , it will be ready to keep us in ill : Oh , it is time enough to repent , &c. a thousand such policies the flesh hath to keep us in ill till we be in hell it self . Who would be advised , and take counsel by such an enemy ? Therefore let us take heed ; we have it in us , but let it live in us onely , and not rule in us ; although it will be in us as long as we live , yet let us not be ruled by it , let us not admit it to counsel , but suppresse it , and keep it under . Especially those that are Magistrates , that are called to publick businesse : let them not bring private respects to publick businesse , but bring publick hearts to intend the good of Religion , and of their Countrey , before any private interest whatsoever . And not consult according to the flesh ; If I do this , I shall displease such and such : that is no matter . If it were not for Religion , if a man have a publick mind , such as the very Heathens had , he would lay aside base respects in publick businesse . Therefore I humbly desire such to examine deeply their intentions and purposes , what they aym at ; whether to serve God , and the Church , and their Countrey , or to serve themselves : that if so be they may be safe , they care not what befall their Countrey , or Religion , or whatsoever . That is it that moves God to indignation , to crosse their intentions : for when God sees they set earth above heaven , the world present before the world to come ; and the dirt of the world , base respects before those that are greater , that they invert the order of things , he crosseth them in that they aime at , because they crosse him in neglecting their duty . Therefore as we would have things succeed well , let us labour to consult not according to the flesh , for our private advantage ; but for what may make most first for Religion , and then for the publick good . Again , we may learn from hence , That A ground of lightnesse is to purpose things according to the flesh . To purpose according to carnal reason , and affection , it is a ground of lightnesse . For mark the reason of it , when a man is carried in his deliberations by carnal respects , this will be for my profit , this will incline such a man to me , by this I shall get such a place , &c. when he is led by low and base respects , it makes him light with God ; though he be never so good otherwise . Because carnal respects build on outward things that are uncertain : therefore all resolutions built on outward things ; and carnal respects , are uncertain . He that takes fleshly wisdome for his counsellour , and adviser , and intelligencer , what doth he ? he is led with by-respects , with one of the three Idols of the world , some honour , or pleasure , or base profit : now when the rule of deliberation is the flesh , and the flesh carries to outward things that are variable : a man is alway light and inconstant , that propounds the deliberation of things according to the flesh . What is the reason that a wicked man , ( though he be not notoriously , outwardly wicked ; but a shrewd man , that is for himself , that makes himself the end of all his projects , ) what is the reason that such a man can never be a sound friend ? he is never a sound friend ; he is onely a friend , so long as it makes for himself ; so long as he gets to his own in all things . As the Jesuites use to say , ( so it is true of every natural man ) they do all they do , and consult in an order to spiritual things : they do this , and that , and over-rule Kings , and States , and this is for the good of society , and in an order of spiritual things . A man that hath not grace in him above nature , and above respects of nature , he can never be a sound friend : for when fleshly advantages come , of pleasures , and profits , and honours : when these rise one way or other , there he leaves the bonds of friendship : because there is a nearer bond between him , and the things of this life ; he is led with the flesh , and deliberates according to the flesh . And that is the reason likewise why such a man can never be a good Christian , he can never go through the variety of times : why ? because he consults of things according to the flesh , and as long as Religion stands with his aimes , that he may enjoy his riches , and his greatnesse , and the contentments of this life with Religion , so long he is content to be Religious : if Religion crosse him in these , he hath not learned to deny himself , and therefore he is not constant . Or if times do not fall out so crosse , he is not constant in his disposition ; and God looks on him as he is in his disposition , and so he will judge him at that day : now being led with the flesh , his disposition alters , and varies . How shall I know whether I consult according to the flesh , or no ? In a word , examine two things : The ground , and the aime of our actions ; whence they rise , and what they aym at . Spring they from self-love ? aym they at our self-contentment , and private interest ? then a man is led with the flesh . To use a familiar instance ; In Marriage , when a man looks more to wealth then to Religion , he adviseth according to the flesh . And so for a Minister to respect his living more then any thing that might weigh with his conscience otherwise , if he were good : he is led with respects according to the flesh . Those that leave their former good acquaintance , and choose such as they only hope to gain by , and forsake those acquaintance that they cannot gain by , ( though they be never so good otherwise ) they are led according to the flesh . How shall we know that we do not things , and consult not of things according to the flesh ? Some men may know it easily ; as when men are of pregnant parts , when the strength of their wit leads them one way , and Religion leads them another way , yet in the awe of God they do not go that way that politick respects would carry them ; they could be as errant Politicians as the best , but they dare not : here now is a man that is led by the Spirit , when it is not for want of parts , but out of conscience , he doth not so miscarry by his enemy . Many times an honest man could be rich by ill means as well as another , he knowes the way ; it is not for want of wit , but because he dares not , the awe of conscience , and the awe of God lead him to better rules and aymes ; so it is easily discerned in eminency of parts . And likewise in fitnesse of opportunities , if there be not parts ; when a man hath all outward advantages to satisfie the flesh , to yield to it , to have his aimes , and yet he will not . If a man have power , and yet doth not revenge himself , he consults not with flesh and blood : for he might be revenged if he would . So I say , when there is something that might sway us another way ; and yet notwithstanding out of meer conscience , and better rules we will not , it is a sign we purpose not , we advise not things according to the flesh , but according to the Spirit ; we are led with better rules then the world is . In strong suggestions , a Joseph can say , How shall I do this and offend against God ? Doth not God see it ? saith Job : so a Christian in the strength of Temptations , and solicitations , and opportunities to do ill , he considers , Doth not God see ? How shall I do this , and offend against God ? Shall I break the peace of my conscience for the gaining of this , and this ? why no ; then a man is not led with Carnal wisdome . Again , we may know this , that we are not led by the flesh , and advised by the flesh , when we are humble in all our consultations . It is a perpetual concomitant of carnal wisdome to be proud : knowledge mingled with corruption puffeth up . But how shall we labour to overcome this , because we have the flesh ready by us , in all our consultations , we have this counsellour alway ready at hand , as S. Paul complains , Rom. 7. That when we would do well , evil is present ; it is present at our elbow ; nay it is nearer , the flesh is mingled in all the powers of our soules : and with heavenly wisdome there is a mixture of carnal wisdome : how shall we do that we may not be tainted with it ? I will give a direction or two . First of all , have a prejudice of it , Cave , time , &c. saith the holy man S. Austin , Take heed of the evil man thy self : take heed of carnal reason ; be jealous of it , it is an enemy , and the issues of the wayes it adviseth to are death : There is a way that seems good to a man in his own eyes , the issues whereof are death , not temporal onely , but eternal death . It is a deadly enemy : have a prejudice of it , and conceit of it to be as it is ; have a jealousie of it , and of our own selves ; especially in things that concern our selves . What is the reason that a man is an incompetent Judge in his own cause ? This , because there is natural self-love , and flesh that drawes all to it self . Consult not with it therefore ; consult with higher rules , and principles , what may make most for the chief end , for the glory of God , for the assurance of our comfort while we live here , and a better estate hereafter , that which may make most for the common good ; let us labour to live by right rules and principles , God will value us by that . Put the case a man by passion be led another way , what is his rule ? what is his aym ? his aym is not carnal , he may fall by passion , &c. God judgeth not by passion , but by the tenour of our life : God esteems us not by a single particular exorbitant act that by passion , or incogitancy a man falls into ; but by the tenour of our life . Therefore let us labour to have our rules and aimes good ; though we fail in particular , yet that our way may be good ; though we step awry , yet our way may be good ; that when Judgment shall come , when death shall come , it may not find us in an ill way , in an ill course . Therefore let us consult with God , consult with his Word , consult with those that are led by the Spirit of God , labour to be under the government of Gods blessed Spirit , to be guided by the Spirit of God , and by the Word of God : This should be our care , to labour that God would guide us by his good Spirit in those wayes that may lead to our comfort , that of all other enemies in the world , he would not give us up to our own flesh to guide us , but that he would take the guidance of us to himself , that as he hath right to us by his Covenant , so he would take us into his government . And desire Christ that as he is our Priest to die for us ; so likewise he would be our Prophet to instruct us , to subdue all in us . And let Divine truth be our counsellour , to bring our inner man into subjection , as it is , 2 Cor. 10. The weapons of our warfare are mighty , to bring all into captivity , to subject all high devices , and reasonings . How shall I do this ? I shall misse of my ends , I shall misse of my projects . O but Religion when it comes and brings down all , it makes not a man to cast away reason , but brings reason under , and brings the soul under God. A man may keep his wisdome and understanding safe still , so he keep it under , and let Divine truth sway and bring all in us into captivity to it self . But alas , the scope of the world is contrary , instead of bringing the soul into captivity to Gods truth , to be led by him , to have no thoughts , no aimes contrary to Gods will , they make Gods truth a captive , and prisoner to their own base affections : as S. Paul saith , Rom. 1. They hold the truth , they withhold it as a prisoner under base affections . And whereas all should serve the main end , and intend better things ; they make a counterfeit loving of good things to serve their carnal ends ; they make heaven serve earth , they make God serve man , the Spirit serve the flesh : they invert the order of things clean , which is as contrary to nature if they had wisdome to consider it , as that the heaven should be under the earth , and the water above the air : it overturnes all in Religion , when we suffer carnal wisdome to rule all , to imprison that light that God hath put into the heart and conscience , and the light of his Word , to base affections , and not to bring all into captivity to the Spirit , and the Word . When we come to hear Gods Word , we should consider that we come not for recreation ; but we come to a Counsellour , to that that should sway , and direct all our wayes and words , to that that is not onely our comfort in the time of affliction , but our counsellour , as David saith , it was the man of his counsel . So we come here to be counselled , to hear that which must direct us in the way to heaven : we must come with a purpose to be guided by that , to be taught : As Cornelius faith , We are here in the presence of God , to hear what shall be said to us from God. Saint Paul gives this direction , 1 Cor. 3. If a man will be wise in heavenly things , let him be a fool first . It is a strange thing , Let him be a fool , that is , let him be content to be esteemed so , let him be content to lose his reputation of wisdome , that he may be wise . When he knowes others to be fooles , let him take a substantial course , that the vain world may think him wise . It is hard counsel : for of all imputations in the world , many , and the most had rather be accounted wicked , then be accounted fooles : account them the veriest fools which are unfit to speak ; think of them in the highest degree of ill you can , oh they have wit enough for that , they have learning , and parts for that ; take not away their learning , and parts , account them not fooles , account them what you will. Religion masters this base opinion . Saint Paul saith , Let a man be a fool , if he will be wise . Let no man deceive himself , and think , Let poor men be so , and so : Religion is the private mans good , and let them make conscience of such things ; but for us that are in place and authority , we must rule by policy , and he knowes not how to rule that is not a Politician . Let no man deceive himself ; there is no man , great or small , but if he will be wise for heaven , let him be a fool , let him take courses that are conscionable , though he be accounted a fool for his pains . Let us be jealous of our own hearts in private and publick , let us take heed to our own hearts that the flesh come not in . Let us labour to be acquainted with Christ , that he may be our counsellour , and our guide in all things . Specially now when we come to the Communion ; we now renew out Covenant with God , and our acquaintance with Christ Jesus : we come to feast with him . Do we think to have any good by him , any benefit by his death , except we make him our King , and Prophet , to rule and guide us ? except we make him our Counsellour ? Therefore let us think before-hand , we cannot come as we ought to receive the Communion , unlesse we intend before-hand to renounce the flesh , Christs enemy : can you be welcome guests , and resolve after to be led , and ruled by his enemy ? If you will have good by Christs death , as a Priest to reconcile you to God : ( as this Sacrament seales the benefits of his death , the breaking of the bread , and the pouring out of the wine , ) come with a purpose to be ruled , and guided by this Counsellour in all things , he is the great Counsellour , Isai. 9. 7. that is willing to advise us by his Word and Spirit in all the particular passages of our lives : and the more we enter into acquaintance with him by the Sacrament , and maintain it by private prayer , and by all sacred means , the more ready he will be to do the office of a friend , and counsellour , in all the passages of our lives to advise us what is best . I had occasion in verse 12. to speak at large of fleshly wisdome ; therefore I passe it . That with me there should be yea , yea , and nay , nay . This sets down the manner of inconstancy , the form of it , yea , yea , to be on the affirmative part once ; and then nay , nay , the negative : to be of one mind , and peremptory in it , and then to be of another mind , and peremptory in that ; this is the issue of carnal wisdome , and followes on it , The things that I purpose , do I purpose according to the flesh , that with me there should be yea , yea , and nay , nay ? insinuating , that those that purpose things according to the flesh , they are yea , yea , and nay , nay . Whence first we may observe , which I touched before a little , but it issues more properly hence from the dependance , That Carnal men are alway inconstant men . For a fleshly man , led with the flesh , being led with the things of the world , and they being inconstant , he must needs be as that which he is ruled by . A man cannot stand safe upon the Ice , because it self is not safe : a man cannot stand in a thing that stands not , that hath no consistence . Now a Carnal man he hath no prop to hold him but the things below , he cleaves to them , and they are inconstant , and variable , and uncertain . He that purposeth according to the flesh is yea , yea , nay , nay . Therefore his love is yea , yea , nay , nay . If he may have good by you , he is yea , yea ; he is for you : but can you do him no good , he is nay , nay , he will not own you then . Therefore one way to be constant , is not to be ruled according to the flesh , ( which I spake of before , ) for they that are , are yea , yea , nay , nay . Therefore take heed how you trust carnal men , in near intimate society ; as in marriage : Or in near friendship , never take a man that hath his own aimes , and ends : for he will respect you no more then he can advance his own ends by you . Trust not the Wife of thy bosome , saith the Prophet , if she be carnal she will have her own ends . So a friend that is carnal , he will have his own ends ; the Idol that he respects more then thee , or then any thing in the earth is his own fleshly wisdome , and his own ends . Every carnal man makes himself his god , he reduceth all to himself ; his own ends is his Idol , therefore have no intimate society with such . That with me there should be yea , yea , nay , nay . Observe again in this place , That Carnal men are vehement . They are vehement in either part ; if they be yea , they are yea , yea , and yet they will be nay , nay , naught at the same time . The soul of man will admit of contraries , and yet be still the same in the general , yea , yea , at one time , and nay , nay , at another time . And usually they that are vehement in businesse one way , are vehement another , if they be carnal . A carnal man is vehement one way in the pursuit of things , and he is vehement on the contrary if he be crossed . What is the reason that men that are carnal , some stand against Religion , and some for Religion with like eagernesse , the one is nay , nay , as much as the other is yea , yea ? both are flesh , and if those that are yea , yea , were where the other are , they would be nay , nay . For instance , a man is Religious onely for carnal respects , he is yea , yea , O he will have the Religion of the times ; why ? he could not be safe else , he cannot have his ends else , he was bred up in it , &c. Another on the contrary is as much for the opposite Religion : what is the reason ? he was bred in it , it stands for his ends . If a man be Religions not for religious respects , he is peremptory , and contrary to him of the opposite religion , and yet they are equally naught . A common Protestant hath no better ground for his Religion , then a Papist hath for his ; the same reason that a Papist hath , the same such a Protestant hath : he was bred in it , and the King is of that Religion , and he shall attain his ends by it . Hath a Papist other reasons ? except a man be truly changed , and altered , he shall be yea , yea , and nay , nay , sometime one , sometime another ; peremptory in one , and peremptory in another , and all naught . As for instance , the Sea , sometimes it ebbs , sometime it flowes ; sometimes it flowes one way , and then flowes back another way ; yet it is alway salt , and brinish , the nature of it is not changed : so some men are peremptory , yea , yea , they run one way amain , and then they ebbe again , yet they alway keep their nature brinish . They are peremptory for good sometimes , and when it stands for their ends they are peremptory against it . Such a cause is so , it is yea , if it help their advantage ; and it is not so , if it help not that ; as if truth it self in their judgment were flexible , and alterable . Thus a carnal man he alters , and yet he is never good in his judgment . Saint Paul declines this , he was not , yea , yea , nay , nay , because he did not purpose things according to the flesh . To come to the point it self . This declining of inconstancy , of yea , yea , nay , nay , it came in S. Paul from hatred of inconstancy , and falshood : for yea , and nay , when a man is of one mind and another , it comes from one of these two grounds in a carnal man : Either because he is inconstant , that he is now of one mind , and now of another . Or because he is false and means to dissemble . Now both are dispositions that are contrary to a Christian man , he should neither be light , nor be false and untrue . Now S. Paul doth much more decline the imputation of falshood and dissembling , ( that he should be yea , when he meant not yea , but nay , ) when he had declined the imputation of lightnesse : for a man may truly say he will , and yet change his mind after : but for a man to say he will , and yet mean it not , that is falshood , and dissembling , which is worse : S. Paul intends much more to decline the suspition of that . Dissemblers are yea , yea , nay , nay ; not at divers times , but at the same time they make yea , and nay , all at once . We say , Contradictions cannot be true , for a thing to be , and not to be at the same time : but dissemblers would have contradictions true , they make as if they loved , when indeed they hate . God is the God of truth , the Word is the Word of truth , and Christ is the Truth ; and the Devil is the father of lies . Therefore as we would be like to God , and as we would be unlike Satan , let us labour for truth in all things . Saint Paul here labours to avoid the opinion of dissembling . How would he think then of Equivocation , when there is yea , and nay at a breath ? they are not at divers times inconstant , but yea , and nay at once , to speak one thing , and mean the contrary , to have reservations of the contrary . It is so odious , that I will not spend time to speak of it : onely this , If it were allowable , as the best of their Writers allow it , and practise it ; however , if they do not allow it , their practice is so ; but they do allow it : by this means the devil himself should never be a liar ; there would be no lie at all . And it were in vain for God to make prohibitions against lying , if there might be equivocation : for there is no lie in the world but it may be salved up with reservations . Therefore that course that brings the devil from being a liar , that frustrates Gods course , and that makes men that they shall not lie whatsoever they do , it is abominable such a conceit , and odious to God : but to maintain equivocation is to do all this ; for with absurd reservations , what in the world may not be justified ? Then again , we are exhorted to suffer Martyrdome , to stand for Gods cause , now to allow equivocation , is to avoid suffering . Where is the honour of Martyrdome , and suffering for Gods cause , when men shall speak untruths , and justifie themselves by a lie ? It is contrary ( I say ) to the whole tenour , and stream of Scripture . Then again , they may call it equivocation , to mince it ; but it is a lie , to speak one thing and reserve another : for what is a lie ? to speak falshood with a purpose and intention to deceive another : Now they speak false , and with a purpose to deceive . A lie must be esteemed as it is esteemed by another that hears it , not him that speaks it . As it is with an oath ; Isidore saith , An oath is to be esteemed , as he that I speak to esteems it , not as I in my sense esteem it , as God esteems it , and he to whom I speak : so a lie is to be judged , as he judgeth it that I speak to ; because God forbids lying , as a breach of charity to others , because he would not have others deceived : if I salve it up in my own thoughts , and deceive others , it is a breach of charity , and a lie , because it is a speech of untruth , which another thinks to be a truth , it is an untruth , and to deceive him . But these men will have yea , and nay at a breath , they will say yea , and yet have a reservation of nay , at once : S. Paul would much more decline , and abhor this , if he were alive now , when he so declined the imputation of inconstancy , of yea , yea , and nay , nay , at divers times . Indeed S. Paul reserved this ; he promised to come to them if God did permit , with a Divine reservation : we may say in all the businesse we are to do , This I will do , if God permit , and if God will ; and indeed God hindred his journey : but I say for equivocation , the matter is so odious , and palpable , that if it were not that Non dum satis odimus , &c. we hate not these men enough , I would not have spoken of it . Their Religion is so abominable and odious , we do not yet hate it enough : and therefore it is good on all occasions to uncase them , and all little enough : But I go on . VERSE XVIII . As God is true , our Word to you was not yea , and nay . THe Apostle in the former Verse having laboured to clear himself from the imputation of lightnesse and inconstancy , that he did not come to them as he had promised : and from an imputation likewise of policy for himself , that he did purpose things according to the flesh , which is the cause of inconstancy , of yea , yea , and nay , nay : he comes now to that which he more intended then those particulars : for he was content to be thought to have disappointed them in the matter of his journey : but that which he aimes at was to stablish them in this , That his doctrine was found , As God is true , our Word to you was not yea , and nay . Perhaps I promised to come , and did not ; it is true : but my preaching was not yea , and nay ; all that I taught was found , and certain , you may build your soules on it , it was yea . He labours to draw them to be perswaded of the certainty of his Ministery , as being very unwilling that a defect in his promise about a businesse of the world , should weaken their faith in the truth that he delivered as a Minister . As God is true , our Word to you was not yea , and nay . He seems to make a difference between yea , and nay , in Civill things , and in Divine : there is a difference when a holy man speaks of the things of this life , and when he speaks of Divine truths . S. Paul promised to come to them , he meant it honestly , and did intend it ; but it was subject to alteration : because God stops our purposes in this life , yea , our good purposes many times . Good things may have variety , one good thing may be more convenient then another . And the cause why he came not to them was not his inconstancy , but their unfitnesse ; it was from their corruption in manners , and in doctrine : they were not ready , as he saith after , he came not to spare them : they were unfit till they were humbled with his former Epistle ; and then when they were humbled he purposed to come . But now in Divine truths , what things he spake to them concerning grace , and glory , that was certain , Our word to you was not yea , and nay . A question may be moved briefly , how S. Paul could be deceived in his journey , and not in his doctrine ; being so good a man led by the Spirit of God , how could he promise to come , and yet did not ? I answer , the difference is much between these two . S. Paul had three persons on him . He was a Man. Christian man. an Apostle . As a man , he was subject to all things that men are subject unto , that is , he desired in truth of heart to come and visit his friends ; he purposed a journey , with a reservation that God might hinder him : and so as a man he might have a yea , that is , a purpose to do a thing ; and afterward a nay , upon the uncertain event of the things of this life : so as a man he purposed to come . Nay , as a holy man he purposed a journey to a good purpose , to stablish them : but with a reservation , if God permit ; God might stop his journey . But as an Apostle , he taught other things , then speaking of journeys ; that he spake of onely as a man , and as a holy man , alway supposing the condition of humane things , and under permission , if God permit . But as an Apostle he was not yea , and nay , there he was certain . As an Apostle he spake Divine truths , and was guided infallibly by the Spirit of God ; he delivered truths without all conditions , and exceptions : as an Apostle he did not admit of any such uncertainty . There is an eminency , and excellency in Divine truth , it is stable , and firm , and not subject to variety , and inconstancy : so his doctrine as an Apostle was alwayes yea . For his journey , and coming to them , he promised his journey in veritate propositi , in the truth of a good purpose of a friend : but as he spake of Divine truths , he spake of them in the certainty of the Divine Spirit : in the one , he spake in the certainty of truth ; in the other , in the truth of affection . As a man , he spake in the truth of a good affection he bare to them ; but as an Apostle he spake in the certainty of Divine truth . And you must know this , that God as he used the Apostles , and excellent men to write his book , to write the VVord of God , to be his Pen-men , yet he hindred them not to be men . As he hinders not godly men to be men , but at once they may be Saints , and men ; so Saint Paul as a good man desired to see them , with a reservation : but as an Apostle he was guided by a certain infallible assistance of Divine truth . Nathan , as he was a man gave David liberty to build the Temple , he was over-shot in it something : but then he goes to God , and consults with him , whether he should , or no ; and then Nathan gives David another advice . So the Prophets , and Apostles , as men they might be alterable without sin : For God will allow men to be men , and subject to mistakes . For Nescience , not knowing the possibility of things to come , is no sin in man ; because it is an unavoidable infirmity . So that S. Paul as his usuall manner is in promising things to come , things of that nature he promiseth them under reservation , and permission , if God permit , if God will : and he doth not sin , though he be frustrate of his intention . It is not the onely part of a wise man to divine what will be . Saint Paul had not providence to see whether his journey should be crossed or no : but out of a Christian intention , he resolved to come , if God did not crosse him ; that was as a man , and a good man. But as an Apostle his doctrine was without ifs , and ands , without exception as we say , if God permit , &c. No , ( saith he ) As God is true , our word to you was not yea , and nay . So in the Apostles we must consider a difference of Divine truths that they delivered as Apostles , from those things that they purposed as men , and as holy men , those were subject to be crost , and without sin too . For God will have men to be men , that is , variable creatures , and such as cannot promise themselves for the time to come any certain thing . It is Gods prerogative to know things to come : we may know them by their causes , we may know when there will be an eclipse a hundred yeares hence : but to know what weather there shall be , as we may know the eclipse , we cannot : because there is nothing in the cause ; I say , God will have men to be men . S. Paul may promise holily , with a reservation to God , as a man , and as a holy man , and without sin too ; but as an Apostle in his doctrine he was not so : but as God is true , our word to you was not yea , and nay , but constant as God himself ; that shall suffice to satisfie that . Therefore S. Paul makes the difference , I promised to come , but I did not : but as God is true , our word to you was not yea , and nay . Our voyage to heaven , and the reference we have to a better life stands not on uncertainties , as the things here in this world . Saint Paul's journey to Corinth might be frustrate ; but S. Paul had another course to heaven : his religious course stood not on uncertainties : whatsoever he taught in a Religious course , it was yea ; as he saith in the next Verse , Christ the Son of God whom we preach , was not yea , and nay , but yea ; that is , infallibly true , perpetually true , necessarily , eternally true . As God is true , our word to you was not yea , and nay . Saint Paul labours to stablish them therefore in a good conceit of his Ministery ; and that made him indeed so much decline the suspition of inconstancy in other things : Because carnal men are prone to think a man in his calling , even a Preacher in his doctrine to be unconstant , if he be so in his common course . Saint Paul knew their corruption was such , that from a suspition of lightnesse in his carriage and common course , they would rise to a suspition of his doctrine : therefore he was so curious to avoid the imputation of lightnesse in his journey ; because he would avoid any imputation of lightnesse in his doctrine . That is it which he more aimes at , he stands not on the imputation of lightnesse in his journey , or such matters ; but he knew the corruption of men is such , that if a man fail in common things , presently they think he is so in his calling . Full of false surmises , and suspitions is the nature of man ; and as a man is once ; they gather him to be so alway : therefore he deceiving them in not coming , they might think he would do so at other times too ; that makes the Apostle labour to clear himself , but especially his doctrine from all suspition . As God is true , our word to you was not yea , and nay . Here is a truth : And the seal of it . His averring the truth is this , Our word , our preaching , as it is in the margin : Our word , as it was unfolded , it was not yea , and nay , it was not uncertain . And the proof , and seal of it , God is true , as it is in the Original , which is made up in the English tongue , As God is true , it is in our translation ; but in the Original it is , God is true , and as he is true and constant , and faithful , so our word is constant , and faithfull , you may build on it : As God is true , as God is to be credited , and believed , so my word to you is to be credited as yea , as a certain doctrine that is not yea , and nay . It is a kind of an oath . As God is true . The holy Apostle here seales it with an oath . What is an Oath ? An oath is a Religious calling of God to witnesse , or to be a Judge in doubtfull things . It is in doubtful things a calling of God to be a witnesse of the truth we speak , and to be a revenger if we speak not true . It is to call God to witnesse , and to judge , to makes him testis , & vindex . S. Paul here calls God to witnesse , God is true , and as verily as he is true , our Word to you was not yea , and nay . You know oathes are either as we say , assertory , to aver a thing : Or promissorie , for the time to come to do this or that : and they are either imposed , or voluntary . Now this is an assertorie oath , not a promissorie : he avers , and avoucheth peremptorily , that as God is true , his Word to them was not yea , and nay , but yea . And it was a voluntary oath : for no body exacted it of him ; but he saw there was a necessity to stablish them in the certainty of the doctrine he taught , to seal it with an oath , that they should as well doubt of the truth of God , as of his doctrine ; As God is true , my word is true . Jeremy the Prophet hath three conditions of an oath , Jer. 4. 〈◊〉 . It must be in truth , in righteousnesse , and in Judgment . In truth , we must speak , and swear true things . And in judgment , necessary things , with discretion . And in righteousnesse . Now S. Paul observed the conditions wondrous well here . For S. Paul doth it in a true matter ; and in judgment : for he was forced to it . An oath is never good but when it is necessary ; not to seal up every idle discourse ; as if men would make every thing they say to be as true as an oath . Indeed the life of a man should be an oath : the life of an honest man is an oath , as true : but we must not call God to question for every idle impertinent thing ; S. Paul saw it necessary to call God to witnesse it was true , and necessary . I will not enter into a large discourse of an oath , because afterward I shall have better occasion to speak of it . Onely thus much at this time : S. Paul here useth it , he thinks it to be necessary , to establish their minds the better in his Ministery , and a good conceit of it that it was constant . God is true , our word to you was not yea , and nay . Therefore in such a case we may not make scruple of an oath ; If it be In Charity . Piety . Necessity . In Charity , in matters of controversie of Civil life . In Piety , to establish matters of Religion . And in matters of Necessity , that cannot be determined otherwise , there is no scruple to be made of it . And where we are bid not to swear at all , that is , not in ordinary course , or not to swear by creatures : but if we do swear , it is a part of Gods service , we must swear by him . And indeed it is a service of God , and to good purpose , when Christians swear to stablish , and determine truths that otherwise are doubtfull , They were doubtfull of S. Paul's doctrine , and his person ; saith he , To put you out of doubt of the truth I speak to you , I dare call God to witnesse , it is true , and sound . The Apostle doth so once after in this Chapter , therefore I reserve the further handling of an oath to verse 23. because the word there is more infallible , I call God to record upon my soul , &c. The next thing I observe hence is this , That The believing that Gods Word is Gods Word , and is certain , it is a matter of great consequence . It is of great consequence , for Gods people that look to be saved , to be stablished in their opinion , and judgment of Divine truth , that it is certain , and not flexible and mutable , according to our wills , and conceits , and dispositions , but is yea , alway the same , as God himself , the Authour of it . For laying this for a ground that I said before , that S. Paul takes God to witnesse , he would not enterpose an oath , but in a matter of great consequence : therefore it is a matter of great consequence to be setled in this , that the Scripture is Divine truth , unalterable , and unchangeable . An oath is never good ( as I said ) but when it is necessary . It must not onely be in truth , but there must be a necessity . It must not only be taken in righteousnesse , but in judgment , a man must do it in discretion ; when the thing is not determinable any other way : Therefore it is a matter of great consequence , that men take the Word of truth not to be as the Oracles of Apollo , and of the Devill , true one way , and false another . The Devil would escape the imputation of a lie , though he be a liar : but Gods Oracles be Divine , they be yea : And it is good that we think them to be so , to be constant , undoubted , certain , and unmovable . Therefore the Apostle seales it with an oath : he would not seal a slight truth by an oath , but saith he , As God is true , our word to you was not yea , and nay , &c. And Saint Paul saw a disposition in them to suspect the truth of God , as indeed we are proner to believe the lies of our own hearts , and the suggestions of Satan , and the counsell of Politicians , of carnall friends , then to believe God himself . Therefore partly for the indisposition in us ; and partly for the great exigence , and necessity of the thing , to believe that Gods Word is his Word , that it is truth , he seales it with an oath , God is true : It is a point of great consequence . The reason is , God can have no service else , and we can have no comfort . If we do not believe the Word of God to be undoubtedly true , in great temptations , and assaults , what armour of proof shall we have ? we can have no comfort , nor grace : For sometimes subtile , and strong temptations to evill come , if the Word of God be not more undoubted to me , then the present profit , or pleasure , or whatsoever : if the temptation be ready , and I be not built on , and settled on some grounded truth that I know to be true as God is true ; when the temptation is strong , and our faith weak , where are we ? a man presently yields to base lusts and temptations . And so in matter of danger , and despair ; when a man is tempted to despair , if he cannot build on this , God is true , and his Word is as true as himself , he will not the death of a sinner , &c. here a man is swallowed up . It is no matter how strong the foundation be , if the building on that foundation be weak . If a strong man stand in a slippery place , down he falls ; if a man stand slippery , and have a weak standing on a strong place , on a strong foundation , if he have a weak building on a strong foundation , he shall soon be cast off . So , the Word of God is true in it self : but if we be not perswaded so , that it is infallibly true , that it is alway yea , we shall be shaken with temptations . When we are tempted to sin , the temptation is present , we are sure of the temptation : if we be not more sure of somewhat against the temptation , somewhat out of the Word to beat back the darts of Satan , when we are tempted to sin , and to despair for sin , down we go : and therefore it is a matter of infinite consequence to be perswaded of Divine truth . What makes many as they are in courses that are corrupt in their callings ? nothing but this , they stagger , whether it be true or no that there shall be a Judgment : they stagger whether it be true or no that the Scripture saith : if they were perswaded that it were yea , as true as God is in heaven , as true as they have soules , so their soules must be called to Judgment for that they speak , and do ; would they do as they do ? Therefore S. Paul stablisheth them by an oath , God is true , and as God is true , our Word to you was not yea , and nay . Therefore take in good part with thankfulnesse the means that God hath ordained to strengthen our faith , and assurance of the Word of God , and the Promises of God. Therefore he hath appointed the Sacrament for that purpose . I say there is nothing in the world so strengthened as the soul of a Christian , if he give himself to Gods truth to be ruled by it . For if we will believe God , we have his promise , That Whosoever believes in Christ shall not perish , but have everlasting life ; rich promises , precious promises , as the Scripture calls them . We have not onely promises , but they are sealed with an oath : Now an oath is an unchangeable thing , Heb. 9. 16. we have promises , and oath , that we might have strong consolation ; whatsoever might secure man we have . Besides his oath we have his seal , his Sacrament . It was his love to condescend to make any Covenant with sinfull creatures , that upon any terms he would give them life everlasting . It was a higher degree of love to set Christ to be the foundation of this peace , and of this Covenant , that now God and we may be at peace with satisfaction to Divine Justice , that he is the foundation of the peace between God and us : Now God may be mercifull without wrong , without impeachment to his Justice ; that is a higher degree of mercy , to enter into Covenant , and to give Christ to be the foundation of all . And then it is a higher degree then that to secure us of the Covenant that Christ is ours , to seal the Word with an oath , and with the Sacrament which is the seal of the Covenant ; what could God do more ? What a horrible sin therefore is unbelief , that we should tremble at , to call Gods love , and truth in question ! But yet we are prone to it ; or else why did Christ ordain the Sacrament to strengthen and stablish our faith , and to confirm us , but that he knew our propensenesse to unbelief . In the time of ease and prosperity , it is easie to think , God is merciful , and Christ died ; but in the time of temptation , all is little enough to shore and prop up the faith of a drooping Christian. Therefore God out of heavenly wisdome , and love to us hath appointed these Ordinances for the strengthening of our faith . And all is to no purpose , unlesse our faith be strong in the Promises ; as Saint Paul takes an oath , to build them on the Promises he taught them . And so all is little enough , oath , and promises , and seal , &c. Therefore we should with all reverence attend upon Gods Ordinances , for the strengthening of our faith . But to come to the words themselves . As God is true , our word to you was not yea , and nay . Take the words out of the form of an oath , and the Proposition is , That God is true , and faithfull . In this link of the sentence , God is true ; First it is true that God is , he is truly God , his nature is true , his properties true . Likewise God is true and faithfull , not onely in his nature , and properties , but in his free decrees , in the things that freely come from him . It was free for him to make promises of salvation , or no , as it was free for him to make a world , or no , and whether he would redeem mankind , or no : but when he had promised , except he should deny himself , and his truth , he must send Christ. So in all the free promises of forgivenesse of sins , and life everlasting by Christ , if we believe in him , we say they are certainly true , because God that is true hath promised : God is true in his Nature , and true in his free Promises , and threatnings ; he is true in his works , true in his Word , every way true . He is true in his nature , all is true within him , and without him : if any thing could change him from within , he were not himself , he were not God. And from without there is nothing can change him : for there is nothing stronger then God. God is true in all his purposes , true in his free and voluntary decrees . It was free for him to decree , but having decreed , there is a necessity of performing ; it is of the necessity of his nature as he is God. He is true in his free decrees , they are not free in regard of the event , but in regard of the Original , as I said ; he might have made a world at the first , or no , and have redeemed mankind , or no : but having made these decrees , of necessity as he is God he must be true in his free decrees . There is a subordination of truths , whereof one is the cause of all the rest . Now all depends upon this grand truth , God is ; it is the first truth that ever was of all truths in the world , in heaven and earth , that there is a God , that there is such a thing , such an excellency as God , the Authour of all things in nature , the Authour of all things in grace , and glory . I shall not need to prove this fundamental truth , this Truth of truths , that God is : It infers all other truths . For grant this , that God is , and a man must needs grant that that followes upon it , that God is as a God should be , that is , unchangeable , eternal , immutable , almighty , al-sufficient , and all the blessed attributes , that he is the authour of all good in the creature , that must needs follow , God is the first truth : and then God is so and so as becomes a God. And then this must follow in the next place , that he is a God immutable , and unchangeable , he must be so in all the manifestations that come from him , in his free decrees , and in the outward manifestations by promises , and threatnings , and whatsoever ; and therefore God is true immutably , and unchangeably true , or else he were not God ; he cannot be otherwise and be God. A man may say of a man , he is a liar , and yet he may be a man : a man may be a man , and a good man , and yet be unconstant , and changeable , because he is a creature : but to say a God , and not to be true , is to say a God , and not a God : of the necessity of his nature he must be true . It is not of the necessity of the nature of man to be true , he may be a man , and be a liar : Every man is a liar ; because it is not of the essence of man to be true : but God is true out of the necessity of nature , he cannot be God if he be not true ; because God cannot deny himself . Man is changeable , because he is a creature , as Damascen's speech is , All things created are mutable , and man as a creature is changeable : a man therefore may be alterable , and false , and be a man ; but God cannot be so , and be God. It will be objected , that God hath threatned oft , and hath not performed : as we see in the Ninivetes , and Hezekias in his sicknesse , and so in many others . But the answer is easie , God is true in all these : for Gods Promises that come from his truth ; they are either absolute , or conditional . The absolute are those that have nothing annexed to them , but shall certainly be . As God would have sent Christ without all conditions , Christ should have come without all peradventure as we say . But now some promises have conditions annexed to them : if a Nation repent of their sins , God will repent of the evill he hath threatned , as it is in Jeremy . Now those threatenings that are on condition of repentance , if the condition be performed , the sentence is reversed . All the Promises are made with exception of the Crosse , all must suffer before they come to heaven , and be glorified : Now all the Promises with the exception of the Crosse are conditional . So God is true both in his absolute Promises that are made without condition , and he is true in his conditional Promises ; because where he performs the condition , he will perform likewise that that is tied to the condition : he changeth his sentence sometimes , and his threatening , but not his decree : for his purpose and decree is to forgive and reverse the sentence , if we repent . I say , it is a clear truth , that God is true , unchangeably , and immutably true . And it is the prime truth of all truths , that God is , and God is true . As we say of the heavens , unlesse the heavens were moved , there would be no motion in the earth : For if the Sun had not a motion in the Zodiack up and down , where were Summer and Winter ? If he had not his course , where were night and day ? The vicissitude and entercourse of all earthly things ? If the heavenly motion were not , nisi moverentur , &c. if those did not move , we could not move , because we depend upon that . So unlesse it were true , that God were , there is a God , and God is unchangeably true , there would be nothing true in the world : for all truth is therefore true , because it is answerable to that exemplar truth that is true in God , answerable to Gods conceit , and decree of things . This I observe the rather , because it is a fundamental thing : it doth wondrously stablish our faith in Divine truths , when we know it comes from God that is true . If we would seek for evidences of our faith , then we must go within us , and see what love , and what hope , what combat between the flesh and spirit there is ; but if we look for any thing to stablish our faith , go out of us , consider the unchangeable truth of God , whose truth it is . God as God creating a reasonable creature , he must give him some revealed truth , he could not be worshipped else . How must we know this revealed truth whereby he will be worshipped by the reasonable creature ? ( for no man will be served by his servant as he pleaseth ) how shll we know these certain truths ? because they come from his nature . God is true ; and as God is true : so our word to you was not you , and way , that is , it was true . There is the same ground of the certainty of Evangelicall truth as there is of God himself to be true . To add a little further in the Point , consider the truth of God every way , the faithfulnesse of God , as it signifies in the originall , as God is faithful . Consider what relations God hath put upon him in his divine truth , how he will be thought on . And then bring those relations to his nature : for there we must pitch at last . What is he to us ? and how hath he revealed himself to us ? Thus and thus . What is he in his nature ? So , and so : and there we must rest . For instance , The Lord hath made many promises , who is it that hath made them ? he that is true , and unchangably true : there the soul rests in the nature of God. But what relations hath he put upon him ? he is a God , and a Lord , and a Judge , and a Father , &c. Now as he is God , he is true , therefore he will do all things that a true God should doe ; he will uphold his creature : while he will have his creature continue , he will give it life , and being , and motion . And as a Lord he will do with his own what he list , and it is not for us to contend with him why he will do this or that , why he makes one rich , and another poore . He is Lord of all , and a true Lord ; therefore we must give authority to this true Lord. And then as he is a Judge , he corrects men for sin , and rewards them for the good they do . As a Judge , sometime he punisheth them inwardly in conscience , sometimes outwardly . All the good we have is from this , that he is a faithful , and true God ; therefore there we must rest . He is a true Judge , he rewards every man according to his works , whether they be good or evill . And so in the relation of a Father , he is a true Father , he corrects when time serves , he rewards and encourageth when time serves , he gives an inheritance to his Children , and hath pity and compassion on his Children when time serves ; He is a true Father . Other fathers do this and that out of passion , not out of truth and goodnesse : but he doth . So when we consider God in his relations , consider of the attribute of his truth . All truth , in his Word comes from this , God is true . This truth is sealed by this , that our truth to you , our word to you was not yea , and nay , uncertain : Gods truth is not uncertain and variable . There is no shadow of change in him , and his Word is like himself . We say usually in the word of an honest man , and that is something , In verbum S●…rdotis , in the word of a Priest , it was accounted in former times a great matter : it should be so indeed . In the word of a King is a great matter . But when God saith in the Word of a God. The Word of the Lord hath spoken so , It is not yea , and nay , it was not flexible , and doubtful , because it is the Word of him that hath the command of all that he saith , it is his VVord that is Lord of Heaven , and Earth . Now when he that saith a thing is the Lord of Heaven and Earth , he is Lord of his own Word , therefore what he saith is not yea , and nay , uncertain : for he can make good what he saith . There is the same ground of Evangelicall truth , as there is of God himself to be true . I will speak no more in the unfolding of the Point , it is plain that God is true . Is this true , that God is true , that he is truth it self ? then many things issue from hence : It is a ground of many other truths : It was the ground of all the Uses that S. Paul makes of the Word of God , it is profitable every way . I will name some principall , to avoid multiplicity in a plain Point . God is true , and his Word is true ; hereupon the threatenings of God must needs be true , even as true as God himself . If this be so , then unlesse we will make another Scripture , another Word , this Word is yea . That Word that threatens sin , that Idolaters , and covetous , and wantons shall never enter into the Kingdome of heaven , ( Be not deceived , saith the Apostle , ) that Word is yea , it is true . God is true : this must follow therefore , that whatsoever he saith is true ; therefore his threatenings are true . It is a truth that hath influence into all other truths whatsoever , that which is prefixed here by S. Paul , not onely as an oath , As Gad is true , so his Word is not yea , and nay , but certain : but I say it hath influence into all other truths whatsoever ; threatnings , promises , directions , all are therefore true , because God is true . Therefore those that shuffle off the threatnings , and think they shall do well , and blesse themselves , Gods wrath shall smoak against them : for God must alter his nature , and his Word must be altered , or else his judgments must stick on them to death and damnation without repentance . If God should not be avenged on ordinary swearers , and blasphemers ; if adulterers should live in such sins , and ever come to heaven , they must have another God , and another Word of God ; this hath said , they shall not enter into heaven that live in these sins . If it be true as God is true , what horrible Atheisme is in the hearts of men , to think that God will change his nature , though they do not change their course , and that the Word of God shall alter , though they will not alter ? what hope can prophane blasphemous persons have that make but a trifle of swearing , when God hath said they shall not go unpunished ? and those that live in a filthy course , when God hath said , Whor emongers and adulterers God will judge ? without horrible atheisme how can these men hope for favour from God , when he hath sealed his Word with this , that as he is true , and truth it self , his Word is true , they shall never enter into heaven ? So again , if this be true , that God is true , and his Word thereupon is not yea , and nay , it serves to comfort us , many wayes . When we are oppressed in the sense of sin , If we confesse our sins , he is merciful to forgive our sins : he that is true hath said it , whose Word is not yea , and nay , but yea , trust to it . If we doubt of perseverance for the time to come : he that hath begun a good work , will perfect it to the day of the Lord. He is yea , and his Word is yea ; he is true , and his Word is true . Again , hence for our judgment we learn this truth , That the Word of God hath the same ground of truth as God himself , therefore it is the Judge of all Controversies : of all things questionable in Religion , the Word of God is Judge ; because it is not yea , and nay , but yea , and it is true , as God is true . And it is Judge of this controversie too , whether it be the Word of God ? The question between the Papists and us is , whether the Epistles , and the Prophets be the Word of God , or no ? whether is it or no ? I answer , from Apostolical testimony , S. Paul saith , As God is true , his Word is true , the true Word of God ; and All Scripture is given by inspiration . The Word of God therefore is the Judge of all Divine truths ; because it is most certain , even as certain as God himself . What are the properties of a chief Judge ? He must be true without errour : authentical without appeal , such as can from himself without a higher determine . He must be infallible without perill of errour . All these belong to Gods truth . It is yea , it is true without errour , it is alway yea . And then it is authenticall ; there is nothing higher but God himself , whose Word it is ; and it hath the same authority that himself hath , As God is true , so it is true . It is authenticall without all appeal , we cannot go higher then God himself in his Word . We cannot call God , or Christ from heaven , ; he hath left us his VVord , and therefore it is to be credited of it self . And it is infallibly true without danger of errour , one depends upon another , As God is true , so our Word is true . If God be true infallibly , this issues by consequence , that the Scripture is the Judge , and infallibly true without danger of errour . Hence we may know what to judge of that Romish assertion . There are no other Judges in the world can be said to be yea alway . Councels are not alway yea , they are yea , and nay ; what one Councell hath set down , another hath reversed . In the Councel of Basile the Pope was above the Councel . In another Councel , that is above the Pope . So one Popes decrees thwart another . The Popes are yea , and nay , and not yea ; for many hundred years they laboured to crosse and thwart one another . So Councels , and Popes are yea , and nay , and not alway yea . Traditions of the Fathers are yea , and nay , and not alway yea ; they thwart themselves . S. Austin the best of the Fathers , to whom the Church is most chiefly beholding of all the rest , he was yea , and nay . Doth he not retract ? He wrote a book of Retractations of his former opinions , then he was yea , and nay , and yet a holy man. That which is the Judge of controversies must be yea , that is , infallibly true , authentically true , that there be not a higher . From all others , from Fathers , and Councels , there may be appeal to Scripture ; but from Scripture to none : because it is the Voice , and Word of God. All things else are yea , and nay , they are changeable , and they may be so without prejudice to the being of them . A Councell may be a good Councel , and unconstant in many things . Fathers may be holy Fathers , and uncertain : it is onely the prerogative of God to be infallible like himself , unchangeable in his nature , and his Word is like himself . Hence likewise issues this , That whatsoever agrees not with the Word of God which is not yea , and nay , is false and naught ; Therefore those opinions of the Church of Rome , that say they cannot erre , if they be not yea with this yea , then they are not yea : for onely the Word of God is not yea , and nay , but onely yea ; that is , onely certain , and true . All other Religions that are not Divine , are yea , and nay . Popery is not grounded upon the Word of God , because it is yea , and nay , that is , it is uncertain . See how they crosse many wayes this Word of God that is alwayes yea , and true as God himself is true . Is it yea , that they saw no Image of God , and therefore they must make and worship no Image ? Nay , saith the Church of Rome , they have a nay for this yea ; they will make Images , and worship them , the Image of Mary , and other Saints . Yea , ( saith the Scripture ) drink ye all of this : Nay , ( saith the Church of Rome ) they have a nay for this yea , only the Priest must drink the wine . Let the Word dwell plenteously in you , is the yea of Scripture . The Church of Rome hath a nay for this yea , it is dangerous for the people to read the Scripture , and therefore they are forbidden it . VVe must pray with the understanding as well as with a good affection , 1 Cor. 14. that is , we must know how we pray ; it is proved at large excellently . Nay , understand , or not understand , so the intention be good , ( saith Rome ) pray in Latine , or howsoever , there is their nay to this yea . Let every soul be subject to the higher Powers , is the yea of Gods Book , therefore the soules of the Clergy , and whosoever : The Church of Rome hath a nay for this yea , therefore their doctrine is bad : for only God is true , and his VVord is only not yea , and nay , but alway yea , infallible ; therefore that which is contrary to it must needs be false . If onely yea be true , then that which is contrary to it must needs be false . And likewise again , if Gods VVord be not yea , and nay , that is , not unconstant , then whatsoever is unconstant , and thwarts it self in contradictions , is not Gods VVord . Popery is full of inconstancy , full of contradictions to it self . First , besides inconstancy , and uncertainty , it is full of contradictions , it is yea , and nay : for a body to be in many places at once , and yet a true body ; to be in a hundred , in a million of places at once , as they would have Christs body to be in the Sacrament , here is to be , and not to be ; a body , and no body , for it hath not the properties and quantity of a body : for a body can be but in one place at one time ; here is yea , and nay . For Christ to be a perfect Redeemer , and yet notwithstanding to need the help of other Mediatours and Intercessours , here is yea , and nay : it is a contradiction . That the Church of Rome is the Catholike Church : if it be Roman , it is not Catholike : The universal Catholick Roman Church , it is as much as the universal particular Church : it is a contradiction , one thing overturnes another . The sacrifice of the Masse , an unbloody sacrifice : a sacrifice is the killing of a thing that was alive ; a sacrifice is with blood : the offering of Christ in the bread , is an unbloody sacrifice : a sacrifice , and not a sacrifice : here is yea , and nay , a contradiction . So that besides their thwarting of Scripture , they thwart , and contradict themselves in their fundamentall points , they are yea , and nay . And then they are full of uncertainties , they are not undoubtedly yea . There is no Papist in the world would end his dayes so , if he be not drunk , if he be advised , if he be not surprized with passion , if he do not forget himself . Come to a Papist , and ask him , what ? are the main points of Popery that you believe , alwayes yea ? Can you say when you confesse your sins , that you confesse all ? No ; can you then say then you have a perfect absolution , that depends upon your confession ? No , it is an uncertain thing . What an absutd thing is Popish Religion ? it wracks the conscience of people . Can you say that the Priest intends consecration in these words , This is my body ? No : and if the Priests intention be not there , then Christ is not there , and then you are Idolaters . Can you tell certainly that Transubstantiation depends upon his consecration ? No , how full of uncertainties , and contradictions is Popery ? you cannot say the Points of Popery are alwaies yea . Perhaps they are yea in life , but are they yea in death ? It is yea in life , that they merit salvation by works , but is it yea in death ? No ; Bellarmine disclaimes it , It is safe not to trust in our own merits for danger of vain-glory , &c. but to trust onely in the mercy of God in Christ. So their doctrine , it is yea in life , to sin by , to live riotously by , but then it is nay in death , they reverse it if they belong to God : they disclaim their works , and other things , and cleave onely to Christ , and there is hope of them that have grace truly to do so . So their doctrine is not yea , that in life and death they can stick to . To go on a little further , to lay open the grossenesse of their tenents , and the danger of their Religion . ( We are better bottomed then they are , which make the Word of God our rule , and ground , that is not yea , and nay , but yea . ) The Canonization of Saints . The Pope , he makes Garnet a Traytor , and Thomas of Becket , Saints : how can he know that these were Saints that he Canonizeth ? he that makes a Saint must know the hearts of men , and search the heart ; for the truth of grace is there : now it is the priviledge of God to know the heart : So that Popery is full of uncertainties , and pitifull perplexities . Indeed they maintain the doctrine of doubting , that we must doubt ; as if our nature were not sufficiently prone to doubt , but we must get arguments to make us doubt : as if it were needful to have infirmities to stablish grace in us . Alas , we are too prone to doubt , and the Devil is ready to make us stagger in the time of temptation . Again , the Invocation of Saints it is a Point wondrous full of uncertainties : Can they know and say certainly that the Saints hear them ? They cannot know that one Saint having a finite power should hear a hundred Petitions at once . A finite creature hath but a finite power to hear one thing at one time distinctly : how can they be perswaded that a finite Saint in heaven at one time distinctly should hear many thousands that put up their Petitions at once ? Can a man that is but a capable creature though glorified , as Peter , or Mary , &c. distinctly consider a thousand Petitions that are made ? they cannot : how then can they think that a certain truth , the Invocation of Saints . The main ground of all their Religion is yea , and nay ; the Pillar of it , what is that ? The infallible judgment of the Pope : but how can they tell when he speaks ex Cathedra ? for 9. or 10. exceptions , and tricks they have , when he speaks to be built on , and when not ; how can poor soules know when he speaks so , that the people may infallibly build on his judgment ? Because many times he is an illiterate man that knowes nothing in Divine things wherein he is to judge . So the very foundation of Popery is yea , and nay , that is a most uncertain thing . And then the ground of that , that he is the Successour of Peter ; there is no place of Scripture for it , neither dare they bring any : It is but a Tradition . It is somewhat uncertain whether ever Peter were at Rome : that he was Bishop there , is more uncertain : but that the Pope should be his Successour , is most uncertain and impossible of all . So indeed , the Religion of Popery is a rack to conscience , especially to conscience that is awaked and knowes what Religion means at all . Why is it a rack to them ? There is no certainty in it , in the main Tenents of it . It is not onely contrary to Gods yea , but it is yea , and nay , uncertain in it self . Now here the Apostle he frees his preaching from this imputation , Our Word to you was not yea , and nay : and he calls God to record , God is true , and as he is true , my Word to you was not yea , and nay , but was certainly yea . Thus you see what use we are to make of it for confutation , and conviction of our own judgments . It may be moved by some perhaps ; How doth it appear , how shall we know , by what arguments that it is yea , and not yea , and nay ? I answer : The testimony of S. Paul here is , that it is so , and his appeal to God with an asseveration , As God is true . But our own experience doth tell us , that the Word of God is certain , and true , if we belong to God : for we stand convict in judgment by many arguments , which I will not now repeat . But how shall any man certainly know it is yea ? the Word is the undoubted Word of God , unchangeable wheresoever it is . In a word , you may know it is so , he thinks it is so , if he yield obedience to it as to such a Word , absolute obedience to Gods truth without questioning ; when once a thing is clear to be agreeable to Gods truth , he yields obedience to it , then it is yea . If it be a duty he must do it : if it be a threatning , he must avoid it by repentance : if it be a promise , he must believe it : this is absolute obedience . Likewise reverence in hearing it , as Cornelius did , Act. 10. To hear it as the Word of God ; To tremble at the Word of God , as it is , Esay 66. To tremble at it as men do at thunder . The thunder is said to be the voice of God. The voice of God shakes the Cedars of Lebanon : so it is with the voice of Gods Word : Shall the Lion roar , and the beasts of the Forrest not tremble ? Shall God threaten for sins that we are obnoxious to , and shall we not tremble at his threatenings ? Therefore howsoever we hear it as if it were yea , and nay , yet it is yea : therefore let us not think to go on in sin , and escape , and do well enough . No , it will not be so : he that thinks it is the Word of God , he trembles at his VVord , and hath answerable affections to all the parts of Gods VVord . If God direct , he followes ; if God threaten , he trembles : if he promise , he believes : if he command , he obeyes : he hath a pliable disposition to every passage of Divine truth , or else we do not believe it . What shall we say then of those that come not so far as the Heathen man did ? VVe know Felix when he heard of justice , and temperance , and judgment to come , he trembled . VVhen he heard of things that he was loath to hear , that he should be called to a reckoning for the course of his life , he trembled and quaked . If we hear these things , and live in a course perhaps worse then he , and do not tremble , where is our faith , that the VVord of God is yea , that it is undoubtedly true ? Let us therefore examine our selves what power and efficacy the VVord hath ; it is a VVord that changeth , and altereth the whole man , it transforms the whole man. It is a VVord of life : if we find it hath so altered , and changed us , we can from experience say it is yea . And likewise from particular Promises , if we observe Gods Promises made good to us , if we find peace of conscience upon the confession of our sins , we can say Gods VVord is yea . If upon the committing of sin we find God punishing , and correcting us , we can say Gods VVord is yea ; and it is a bitter thing to offend God. I find carefulnesse is the best course to please God , he finds me out in my sins , and it is a bitter thing to offend God : This is the best way to say in truth without hypocrisie , that Gods Word is not yea , and nay , but yea . Thus we see this truth , that God is true , and what followes thence , his Word is true as himself , and not inconstant , yea , and nay . Besides all this that I have said , Let us make this Use of it , not to think Gods Word to be too good to be true , but yield obedience to it : yield the obedience of faith to it in the Promises . Here is a foundation for faith : the foundation of faith is without us ; the evidences of faith are within us , by love , by purging our hearts , and stirring us up to pray , &c. but the foundation is out of our selves : here is a foundation , and pillar for faith to lean on ; God is true , and his Word is true , and not yea , and nay , it is eternally true . Therefore apply all the Promises in the Old , and New Testament to thy self . It was not yea to Abraham , and not to thee : Gods Promises of forgivenesse of sins , were not yea to David , and not to thee ; they were not yea to Manasses , and not to thee : but Gods truth is yea , eternally yea , Whatsoever was written heretofore , was written for our comfort ; and we are now the Davids , and the Manasses , and the Abrahams of God : we are now the beloved of God ; for every one in their age are as they were in theirs : and as the Promises of God were yea to them , and saved their souls , because they trusted on them ; so certainly every Promise of God is a shield for those that will have recourse to it . The Name of God is a strong Tower ; and his Word is his Name whereby he will be known in his Promises . Have recourse to it on all occasions , relie on the Word : wrastle with him when his dealings seem contrary ; though his dealings with us seem to be yea , and nay . We have been Gods Children , he hath assured us that we were in the state of grace ; but now he deals with us as if we were not his children ; he afflicts us , he suffers Satan to be let loose on us to tempt us : here flesh and blood is ready to say , Certainly I am not Gods child , can I be thus and thus followed as I am ? No , no , Gods gifts are without repentance . Hadst thou ever grace ? God hath said it , who is truth it self , that his gifts are without repentance . Build on it therefore , if thou hadst ever any grace , where he hath begun , he will make an end ; Where he hath begun a good work , he will perfect it to the day of the Lord. Therefore wrastle with God in all temptations when things seem contrary : yet alledge Gods nature to him , and his Word , for both are true : and one is true , because the other is true . He is true in his Nature , and true in his Word , and free in his decree ; whatsoever his actions seem to be : yet Lord , thou canst not deny thy self , thou art unchangeable , thou art truth it self : And thy Word that hath promised regard and respect to humble sinners that rep●…t , and come to thee , it is unchangeably true as thy self ; therefore , Lord , I will not leave thee , though thou kill me ; as Job saith . Here is a ground of wra●…ng as Job●…d ●…d ; alledge the Nature of God , and the Word of God against his dealing . Let his dealing be what it will , his Nature is true , and his Word is true , therefore his Promises are true , which is a branch of his Word , that if we repent , and confesse our sins , he will be mercifull to us . Therefore let us not forsake our own mercy . This will uphold us , as in all temptations , so in Divine temptations , when God seems to forsake us : so Christ himself our blessed head did : we cannot have a better pattern ; when God left him on the Crosse , and left him to his humane nature , to wrastle with the Devils temptations , and the pains of his body , and the sense of his wrath ; My God , my God , why hast thou for saken me ? yet he upheld himself that God was his God still ; and so likewise in the former example of Job . I say it is a speciall comfort , that Gods Word is not yea , and nay , as I said , it is not doubtful as the Oracles of the Gentiles , the Oracles of the Devill : but Gods Word is certain . Whatsoever it was to any Saint of God heretofore , it is to every believing , to every humble afflicted soul now , and shall be to the end of the world . So much for that . VERSE XIX . For the Son of God Jesus Christ who was preached among you by us , by me , and Sylvanus , and Timotheus was not yea , and nay , but in him is yea . IN the words the Apostle shews in particular what he preached among them , and we have in them these particulars briefly to be unfolded : First , That Christ Jesus in his nature , and his offices is the chief , and main object , and subject matter of preaching . Secondly , That to make him profitable to us , he must be preached . Thirdly , That consent of Divines , and Preachers helps faith . Fourthly , That Jesus Christ being preached by the Apostles , is an undoubted yea , that is , an undoubted ground , and foundation to build on , in all the uncertainties of this life , in all the uncertainty of Religion . Jesus Christ pteached by S. Paul and other holy men of those times , was not yea , and nay , but yea . First , Christ Jesus is the main object of Preaching . It were impertinent here to stand on particulars , to shew you how Christ is the Son of God : for he is brought in here as the object of preaching . Onely in a word , we must of necessity believe that Christ Jesus is the Son of God. For how wondrously doth this stablish our faith when we believe in a Saviour that is God : the Son of God Jesus Christ by eternal Generation ? In a word , here are these prerogatives of Christs Generation from all other sons whatsoever . Other fathers are before their sons , this Son of God was eternal with his Father . Other fathers have a distinct essence from their sons , the father is one , and the son another ; they have distinct existences : but here there is one common essence to the Father and the Son. Other fathers beget a son without them , but this Father begets his Son within him ; it was an inward work . So it is a mystical Divine Generation , which indeed is a subject of admiration ▪ rather then of explication , that Jesus Christ is the Son of God and the Son of man. This was typified in the Ark , the Ark was a type of Christ●… the A●… had wood , and gold that covered that wood . Christs humane nature was the wood , and his Divine nature that contained it , that is the gold . But I should be too large , & besides the scope of the Text , if I should unfold this Point ; I only touch it by the way . Christ Jesus in his natures as he is God & Man , and in his offices as Jesus Christ , that is , anointed as King , Priest , and Prophet , and in his estates of abasement , and advancement , is the main subject matter of preaching . For what can we say , but it must be reductive , and brought to Christ ? If we open mens consciences by the Law , and tell them what a terrible estate they are in , what do we but drive them to the Physician ? what is the law , but as John Baptist was to Christ , to prepare the way , to level the soul , to pull down the high thoughts and imaginations , to make way , and passage for Christ ? And then in Christ , when we preach Christ , we preach his natures , God and man , and his Offices , as King , Priest , and Prophet , as he is predestinate , and sealed , and anointed by God the Father for that purpose , that we may have a strong Saviour , strong in himself , and authorized by his Father . And we preach his estates ; of abasement , as he was crucified , and suffered for our sins : and his estate of exaltation , as he arose , and ascended into glory . These things belong to the preaching of Christ. And then the benefits we have by him , reconciliation to his Father by his death , and peace of conscience , and joy in the Holy Ghost , and such like wondrous benefits we have by him . And then our duty to him again , which is faith , and a conversation worthy . To imbrace all that is offered by Christ that it be not lost , for want of apprehending . Christ Jesus is the subject matter of our preaching , in his natures , in his offices , in the benefits we have by him , in the duties we owe to him , in the instrument of receiving all , faith : For in preaching , that faith which we require to lay hold on Christ , is wrought . For preaching doth not onely manifest the benefits we have by Christ , but is a potent instrument of the Spirit of God to work this qualification , to make Christ profitable to us . Now all that we preach of holy duties , is either to humble us if we have them not , to make us flye to Christ by faith ; or when we believe , to make us walk answerable to our faith . So whatsoever we preach is reductive to Christ ; either to prepare us , or to furnish us to walk worthy of Christ. Indeed Jesus Christ is all in all in our preaching , and he should be so in your hearing ; of all things you should desire to hear most of Christ. The apprehension of your sinfulnesse should drive you to Christ. The hearing of duties should be to make you adorn your Christian Religion you have taken on you . Naturally men love to hear flashes , witty conceits , and moral points wittily unfolded ; but all these in the largest extent do but civilize men : it must be Christ unfolded , and Gods love , and mercy , and wisdome in him reconciling mercy and justice together . The wondrous love of God in Christ , and his justice , and mercy ; and the love of Christ in undertaking to work our redemption ; and the benefits by Christ , his offices , estates and conditions , these things work faith and love : these things do us good . All other things take them at the best , they do but fashion our carriage a little ; but that which enlivens , and quickens the soul is Jesus Christ. Therefore we should of all other things be desirous to hear of Jesus Christ. It is a point that the very Angels are students in . For the Ark ( which I named before ) it had the Law , and the Mercy-seat in it , the mercy-seat to cover the Law. Now Christ hath satisfied the Law , and reconciled his Father ; he hath freed us from the curse of the Law , and hath given full satisfaction to the Law , he is the Mercy-seat , by whom we have accesse to God the Father . Now the Angels were upon the Mercy-seat interviewing one another , and prying down upon the Mercy-seat , insinuating , that the reconciling of Gods Justice and Mercy by that infinite wisdome of God in Christ , that our sins should be punished in him , and yet he be merciful to us , that he should punish our surety for us ; that he should joyn these attributes together , that all the creatures in heaven and earth could not devise it , is a matter for Angels to pry into ; the very frame of the Ark signified this : and shall not we be students in those mysteries that the Angels themselves desire every day to behold ? If Christ be the main thing we are to stand on , Let us labour more and more to understand Christ , and him crucified : let us see our nature in him advanced now in heaven , to make us heavenly-minded : let us see our nature in him punished : let us see our sinful nature in him cleansed , and purged by his death and abasement : let us see our nature in him enriched . Let us consider him as a publick person , and see our interest in his humiliation , and exaltation in glory : because he is the second Adam . These things should raise up our thoughts wondrously to think of his humiliation , and his exaltation , and of the love and mercy of God in him . And then think of what you will , nothing is discouraging : think of death , of hell , of the day of Judgment ; think of Satan , of the curse of the Law : they are terrible things . I but think of the Son of God , of Christ anointed of God the Father to satisfie the Law , to satisfie his Justice , to overcome Satan , to crush his head , to be our Saviour as well as our Judge at the day of Judgment : these things will make all vanish . Things that are most tetrible to the nature of man without the consideration of Jesus Christ the Son of God , all are most comfortable when we think of him . Now when we think of Satan , we think of one crushed , and trod under foot , as he shall be ere long . When we think of Judgment , we think of a Saviour that shall be our Judge : when we think of God , we think of God reconciled in Christ. We have accesse by Christ to the Throne of grace ; he is now in heaven , and makes intercession for us . When we think of death , we think of a passage to life where we shall be with him , I desire to be dissolved , and to be with Christ. So the things that are most uncomfortable , yet bring the consideration of them to Christ exalted in heaven , having triumphed over all these in our nature , and sits at Gods right hand . The thoughts of these things are comfortable meditations . Nay , think of that which is the most terrible of all : the Justice of God , his anger for sin , it is a matter of comfort above all other . God is just to punish , and revenge sin , what then ? because he is just he will not punish ●…hing twice ; but his justice is fully satisfied , aad contented in his Son Christ Jesus , whom he hath anointed , and predestinate , and sent himself : and he must needs acknowledge that satisfaction that is done by him , that he hath sent himself : hereupon we come to think comfortably of Gods Justice . God out of Christ is a consuming fire : there is nothing more terrible then God without Christ ; but now in Christ we can think of the most terrible thing in God with comfort . Therefore S. Paul makes it the main scope of his preaching , and so should we of ours : and you should make it your main desire in hearing , and the main subject matter of your meditating , something concerning Christ. Let us often think of our nature in him now exalted in heaven , and that we shall follow him ere long : our head is gone before , and he will not suffer his body alwayes to rot in the earth : let us think of his natures , and his offices , and all the blessed prerogatives that we have by him , and all the enemies that are conquered by him , that in him we have God reconciled , and the Devil vanquished , we have heaven opened , and hell shut ; we have our sins pardoned , and our imperfections by little and little cured : in him we have all in all . There are four things that the Apostle speaks of , which includes all , 1 Cor. 1. 30. Of him are ye in Christ Jesus , who of God is made to us wisdome , righteousnesse , sanctification , and redemption . Christ Jesus is all in all : if we be ignorant , he is our wisdome : if we want righteousnesse and holinesse to stand before God , he is ou●… righteousnesse ; we stand righteous , being cloathed with his righteousnesse . If we want Grace , Of his fulnesse we receive Grace for Grace : he is sanctification to us . If we be miserable , ( as we shall be to our sense ) our bodies shall be turned to rottennesse , he is our redemption , not onely of the soul , but of the body ; he shall make our bodies like his glorious body : as he makes our soules glorious , by his Spirit conforming them to his own Image here : he means here redemption of our bodies from corruption , as well as of our soules from sin . He is all in all : in sin he is sanctification : in death he is life : in ignorance he is wisdome : there is nothing ill in us , but there is abundant satisfaction , and remedy in Christ. I speak this the rather , to shew what reason S. Paul had to stand on this , That all his preaching was to bring Christ Jesus among them . I go on . The Son of God Jesus Christ preached among you . All the good we have by Christ , is conveyed by the Ministery . Despise that , and despise Christ himself ; Therefore whatsoever benefits we have by Christ , they are attributed to preaching ; they are attributed to the Gospel as it is preached and unfolded : therefore it is called the Gospel of the Kingdome , The Word of reconciliation , The Word of life , The Word of faith ; all these are by Christ : but it is no matter , whatsoever we have by Christ , we must have it by Jesus Christ unfolded in the Ministery of the Word : despise the Ministery that is contemptible to flesh and blood , and despise Christ himself , despise the Kingdome , and life , and all : for Christ preached is that we must relie on , Christ unfolded , the bread of life must be broken , the sacrifice must be anatomized and laid open , Christ Jesus the Son of God must be preached ; he profits not but as he is preached : his riches must be unfolded , The unsearchable riches of Christ. Therefore God that hath appointed us to be saved by Christ , hath appointed , and ordained preaching to lay open Jesus Christ among us . But ( to come to the third Point ) why doth he bring in consent to help ? By me , and Silvanus , and Timotheus , would not his own authority serve the turn ? I answer , no , it would not sometimes : In it self it will , but in regard of the weaknesse of men , it is necessary to joyn the consent of others . S. Paul was an Apostle of Christ , but he knew that they were so weak , that they would regard his testimony the more for the joynt testimony of Timotheus and Silvanus ; and the rest . God considers not so much what is true in it self , as how to stablish our faith in it . As in the Sacrament , would not God give Christ , and his benefits ? is he not true of his Word ? Yes , but he gives the Sacrament for us : his promises are sure enough , yet he condescends to our weaknesse , to adde Sacrament , and oath , and all the props that may be : So the men of God that are led by the Spirit of God , though their own authority were sufficient , yet they condescend to the weaknesse of others . Therefore S. Paul alledgeth with himself , Silvanus and Timotheus , to strengthen them the better . Then again , consent is a lovely thing , and proceeds from love : how sweet a thing is it for brethren to dwell together in unity ? therefore we ought to stand much upon consent , if it may perswade us . But as Cyprian saith well , it must be consent in the truth . Consent that is not in the truth , is not properly concord , but conspiracy : consent in a lie , in falshood . The builders of Babel they had a consent among themselves when they came for a wicked purpose , as we see oft-times in Scripture . Consent must be in the truth , in that which is good , or else it is not consent , but conspiracy . By reason of our weaknesse consent is usefull , and that is the reason why in doubtful cases we may alledge Antiquity ; not that the Word is not sufficient in it self ; but to help our weaknesse , to shew that we do not divert from the truth , but that it is a truth warranted by others before . In doubtfull cases this is warrantable . He brings it likewise to enforce obedience the more , when it was a truth brought to them by so many . But that is not a thing I mean to stand on , a touch is enough . That which I will spend a little more time in , is the next thing , that is , That Evangelical doctrine now is most certain . Something I spake of it before in the former verse , but I have reserved something to speak of it now . The Son of God preached by S. Paul with the consent of these blessed men , it was not yea , and nay , it was not unconstant . Evangelical truth is not yea , and nay : and the Preachers of it , the Apostles were not yea , and nay in the delivering of it . As it is true in it self , so it was true in the delivery of it , they were constant in it , they sealed it with their blood some of them . How shall we know the doctrine of the Gospel concerning Christ to be yea , undoubtedly true ? I answer , how do we know the Sun shines ? I know it by its own light , and by a light that I have in my eye ; there is an inward light joyned with the outward light : So it is in this businesse , how do we know Divine truth out of the Book of God to be Divine ? By the light in it self , by the majesty of the Scriptures , by the consent of the Old and New Testament , by the opposition of the enemies , and the confusion of them at the last that have been opposers of it , by the miraculous preservation of it , and the like : But especially by the powerfull work of it on the heart , by the experience of this blessed truth ; I know this to be an undoubted truth , I find it quelling my corruptions , changing my nature , pacifying my conscience , raising my heart , casting down high imaginations , turning the stream of nature another way ; to make me do that which I thought I should never have done , onely because I have a strong light of Divine truth , and comfort . There is this experience of Christ , that a man finds in his soul , it sets him down that he can say nothing , but that it is Divine truth , because he finds it so . Besides this , the testimony of the Spirit of God , and the work of the Spirit in him : For as to see , there is an outward light required , and an inward light in the eye : so to see Divine truth there must be a light in it self , a Divine sparkle in Gods Book , in every passage : but yet I must have an eye to see too ; I cannot see it except God witnesse to my soul , that these things are divine , that they are yea , that they are certainly , and infallibly true . There is a great difference between us and our adversaries , I can but touch it , and I need but touch it . They say we must believe , and we must believe because of the Church . I say no ; The Church we believe hath a kind of working here , but that is in the last place . For God himself in his Word , he is the chief . The inward arguments from the Word it self , and from the Spirit they are the next : the Church is the remotest witnesse , the remotest help of all . For the Church is but to propound Gods truth , to lay it open ; to be as it were the candlestick ; now the candlestick shines not , but upholds the candle while that shines : So the Church is but to propose , to set up Divine truth , that of it self being set up will enlighten well enough . The Church is to set out the Word , and to publish it by the Ministery , which Word of it self will shine . That work which the Church hath therefore is the last , and the inferiour : for the Spirit of God , and the inward majesty of the Word is of more force . If a messenger come , and bring a relation , or bring a letter from one , and he tells me many things of the man : I but , I doubt him , because he may be false for ought I know : but when I see his hand and seal , and his characters , and stile , that shewes such a spirit to be in him , I know by his own characters , certainly this comes from the hand of that man. Now the messenger brings it , and gives it , but I believe it , because I see the characters , and hand and seal of such a one , that it is a truth . So the Church propounds , it is the messenger that brings the truth of God to us : but when a Christian soul hears the truth , and sees Gods seal upon it ; there is a majesty and power that works on the soul , now we believe not for the messenger , but for the thing it self . Here is the difference , we believe the Scripture for the seal of Divinity that is in it self ; they believe it for the messenger . As if a doubtfull messenger should come that is not certain , and a man should believe the things he brought , for him , for his sake : we believe , and entertain the messenger for the message sake ; not the message for the messengers sake : our faith is better built then theirs . But they say this , All comes to this at the last , God speaks by the Church , as well as by the Scriptures : therefore the Church is to be believed more then the Scripture it self . I answer ; God speaks indeed in his Church , by his Spirit , and by his Word : but his speaking by his Word is the cause of his speaking in the Church : For what is the Church but begotten by the seed of the Word ? How is the Church a Church but by the Word ? Therefore he speaks first by the Scriptures , there is a majestie , and a Spirit in the Scriptures ; and then he speaks by the Church as cleaving to the Scriptures , in a secondary manner . He speaks by the Church mediately , because that goes to the Word which speaks immediately . The Word was written by men led immediately by the Spirit of God ; and the Church relying on that he speaks by them in the Church ; but primarily by his Word . Having just occasion , I thought to touch this . Undoubtedly , there are none that are not led with partiality , but incomparably , they see our faith is built on a better foundation then theirs ; they have a rotten foundation . They talk of a Church , and when all comes to all , the Church their mother is nothing but the Pope their father . What is their Church but the Pope himself ? for they run from the Church essentiall to to the Church representative ; they run to Councels : and when we force them with Councels that they may erre , then the Pope he is the Church virtually : so I say , the Church their mother is nothing but the Pope their father , and what manner of men they have been , Histories tell us well enough . We see on what ground they build . Jesus Christ , that is , the Gospel by him is not yea , and nay , but yea ; that is , it is certainly , and infallibly , and eternally true . Hereupon we may answer that curious question , that hath been , and now is every where ; How we may know that our Church was before Luther's time or no ? ( as they idly say ) How we may know that the faith that we professe is the ancient faith ? I answer hence : take these grounds : First , there is but one faith ; men have varied , but faith hath not varied , as S. Austin saith well : for there is but one faith , as there is one God , one heaven , and one happinesse . There was one faith from Adam . The times vary , but not the faith of the times : the same fundamental truth hath been in all times . Sometimes it hath been more explicated , and unfolded : as we have the Canon inlarged now in the time of the New Testament in many books . There is not a new faith , but a larger explication of the old faith . Divine truth is alway the same . It was one faith from the beginning of the world , from the first promise to Adam in Paradise till now . Abraham believed as we do now : so they were all saved by faith , Heb. 11. Even as there is one Catholike Church consisting of all the members ( the triumphant being the greater part ) from the beginning of the world , to the end of the world : so there is one faith ; take that for a ground . Indeed the Church varies as a man varies when he is a child , and when he is a man : he hath one manner of cloathes when he is a child , and another when he is a man : so the Church varies in cloathes : it was cloathed with Ceremonies then , which were cast off in Christ : but this is but a variation of garments : the Church had one faith . Hereupon comes a second , there is one Catholike Church that is built on that one faith ; one essential Church , one Catholike company rhat believe in Christ , from the beginning of the world to the end of the world , which we believe in the Apostles Creed . Well then , this being so , as it is undeniable that it is so ; what Church is built upon that one faith that was yea in the Apostles , and was yea before then , ( as the Apostle saith here , Our Preaching was yea , certain , and true , you may build on it ) what Church builds on that , that Church all the while hath been : for there is but one faith , and one truth that runs along in all ages , which is the seed of the Church : therefore there must be a Church in all ages that is a branch of the Catholike Church ; why ? The Church must be built upon that one faith : therefore all particular Churches before us , that were branches of the general Church , were built upon that preaching of the Apostle , which he saith was yea . There is but one faith ; and therefore all Churches that are true , are built upon that one faith . If we can prove that the Apostolicall doctrine agrees with our times , that ours hath consanguinity with the Apostles doctrine ; then our Church was before we were , ever since the Apostles , it hath been alway yea : for there is but one truth . The Church is built upon the foundation of the Prophets and Apostles : and Christ saith , Matth. 16. when Peter said to Christ , Thou art the Son of God , &c. saith he , Thou art Peter , and upon this Rock , that is , upon this confession of thine , will I build my Church . So the confession of faith is the Rock of the Church . Now there is alway one Rock of the Church that is alway yea : if our Church be built upon that Rock , then it is founded upon Apostolicall doctrine , upon the Prophets and Apostles ; it was before we were : and if there were any Church , then it was ours which professeth that one faith . If we conjure the Papists , they are silent , they dare say nothing . Dare they say their doctrine is nearer Apostolical then ours ? they dare not say but ours is nearer : why then our Church is built upon the foundation of the Apostles : why so ? All the Churches since have been built upon one foundation , because there is one faith , and one Church : unity of faith makes the unity of the Church . The seed of the Church is the Gospel , is Divine truth : now if Divine truth hath been alway , there hath been a Church alway : and if there hath been a Church alway , there hath been Divine truth that hath been yea alway . Now it is an Article of our faith in all times to believe a Catholike Church , therefore there is a certain truth that is alwayes yea , to be the seed , and foundation of that Catholike Church . Therefore we must search out what that yea was , what was the Apostolical doctrine , the positive doctrine in those Apostolical times , in the Virgin-times of the Church , before the Church was corrupted . The Church was not long a Virgin as the Father said . What was the yea of those truths ? some there must be alway that held Apostolical truths in all ages . Our Church holds that positive truth that the Apostles held : for directly in so many words , we defend the Apostolical faith out of the Apostles : Therefore we say our Church was before Luther , because our doctrine is Apostolical , and the Church continually hath been Apostolical , because it was built upon the Apostles doctrine . Our Church hath no doctrine in the positive fundamental points of it contrary , therefore our Church hath continued . Put case we cannot name the men , as idly , and ridiculously they urge , what is that to the purpose ? shall we go from ignorance of particular men , to ignorance of the Church ? we must believe that there is a Catholike Church ; and there must alway be a positive doctrine and truth , the seed of that Church . The Papists cavil with us , and say , we professe a negative Religion : Ye cut off our opinions , say they , but what have you of your own ? what affirmatives have ye ? It is most certain , that all our affirmatives have been ever since the Apostles time : for we and the Papists differ not in affirmatives , onely they adde patcheries of their own . Religion stands most in affirmatives , that is the ground first : For we believe negatives , because they agree not to affirmatives : we believe a lie to be a lie , because it is contrary to positive truth ; and the truth is before a lie ; the affirmation is before the negation : a thing is , before the contrary is not . This laying for a ground , affirmatives being truths ; our positive truths that we hold have been held in the Apostles times before , and since : even in the Church of Rome a thousand years after ; and even now the affirmatives that we hold . Do not they believe the Scriptures to be the VVord of God ? Yes ; but they adde patcheries of their own , the Apocrypha , and their own traditions to be the VVord of God too . Do not they believe that Christ is Mediatour ? Yes , but he is the onely Mediatour for Redemption , and not for Intercession ; they joyn others with him , Saints , and Angels . We are saved by faith , that is the affirmative , and so say they : but they adde of their own , That we are saved by faith , and works . Then again , we say , there are two Sacraments , Baptisme , and the Lords Supper ; and so say they : but they adde five of their own . So I might run over all their opinions : whatsoever we hold , they hold . Therefore in their own confessions , our affirmatives have been ever since the Apostles times : if they had any Church , we had a Church , because our foundations are included in their Religion . All that we say , they say : but then again they say many things that we do not . Therefore they account us hereticks , because we make not that that they hold to be our yea too . Again , the negatives that they believe , and we do not believe , they are but novelties in experience , they are not of the ancient Apostolical faith . That the Apocrypha should be had in equal authority with the Word of God in Scripture , alas , such a conceit was not thought of for 600 yeares after the Apostles . That the people should not read the Scriptures , it was but since the other day . Transubstantiation since the Councel of Laterane , a thousand years since Christ. That the Pope should be Supream , and depose Princes , such a thing was not heard of a thousand years after Christ. That he should have authority to Canonize Saints , it was but since the other day . Equivocation , but of late time : and so their idle babling of Divine service in Latine , and twenty other trumperies . So the things that we deny that are grosse and abominable in the judgment of every man that knowes any thing , they were but since the other day ; they were not yea in the Apostles times : Then the Apostolicall Church being not built on them , they must be devised after . As indeed a thousand years after Christ , the most of these were never heard of . The most of the points of Popery wherein they differ from us , nay not any of them were never established by a Councel till the Councel of Trent , except Transubstantiation by the Councel of Laterane , which was a thousand years after Christ. The affirmatives that we hold , and they hold too , we say they are constant from the Apostles time , they have been in all ages maintained and affirmed . Our positive Points that we ground out of S. Paul , and out of the Scriptures . We seek the old way , and the best way , as Jeremy adviseth us . There was none of the Popish trash in Abraham's time , in the Patriarch's time , in Christs , and his Apostles times , or in many hundred years after : they came in by little and little for their own advantage ; a meer policy to get money , and to abuse people . I say , they hold all our positive truths : but their errour is in addition . Now this question may be made , whether their additions may be dangerous , or no ? because it may be supposed , that some among them will say , that heresie is not in addition , but in contrariety to the faith , and detracting : but when one holds more then they should , that is no heresie , because there is somewhat superabounds ; now we hold the truth , and more too . I say it is grosse and false : foe if additions did not overthrow the foundation , there should never be any idolatry , nor never any heresie in these times . What was Idolatry , especially in the Church of God ? Among the Jewes was there not the worshipping of the true God ? Yes , but before an Image , their additions , their false manner overthrew the true . There is none of them fundamental Points ( as we call them ) though they make them fundamental ; they make their Traditions of as much authority as the Word of God ; and their fooleries , as the Articles of faith : they overthrow the main foundation ; they are such additions as are destructive , to joyn with the Word of God Traditions . To worship God under another species and kind , is to be an Idolater : though they worship the true God , if it be after a false manner , it is prohibited . St. Paul saith , and with a commination , Gal. 1. If I or an Angell from Heaven teach otherwise : beside : put case it be not plainly , and directly contrary , if he teach other things that are not necessary to be believed , Let him be accursed . VVe ought not to go from the Scriptures in any fundamentall point of faith under pain of a curse . Therefore Poperie is a cursed Religion in respect of their very additions . Doth not St. Paul tell the Galatians they were fallen from Christ , if they added circumcision to Christ ? He doth not say if they did that which was directly contrary to faith : no , but in adding circumcision and works to Christ , they were fallen from Christ : whole Christ , or no Christ. In some cases additions are heresies , and overthrow the foundation . If this be so , we may answer another question easily : The Apostolical doctrine you see is onely yea ; Whether then it be safer to be a Papist or a Protestant , considering that whatsoever we hold they do hold ? I answer , to be a Protestant it is safer in any mans judgement ; because all that we say , themselves say : it hath been Apostolical : we can prove in all ages of the Church our affirmatives , we have a Catalogue of witnesses in all ages of them that held what we say : it was founded in the Apostles , and then came down to all ages . But what they say distinct , and differing from us , they have not the like testimony for : for indeed they are so beaten , that Bellarmine hath this , The authority of all Councels , and Fathers , and all depends upon the authority of the present Church : bring to them Councels , and Fathers , Tush , tush , all authority depends upon the present Church . VVhat authority gives the present Church , when 20. yeares after the Church varies ? What certainty is there , when all authority of former times shall depend upon the present Church ? In those things wherein they differ from us , and that we deny , any understanding , reasonable man may see that they are novelties , and corruptions . As for the Pope to depose Princes , if a man have but his naturals , he may see it abominable . To pray in a strange tongue , to debar the people of the wine , when Christ saith , Drink ye all of it ; who that hath ordinary discretion but will think it absurd ? There is nothing that we differ from them in , but a man that hath but his naturals will condemne . Therefore ours is safer a great deal by their own confession , the learnedest of them , that it is enough to believe as we do . Do we not believe the Articles of the Creed ? do we not believe the first four generall Councels ? we do ; who then will not say that these are sufficient being understood , and believed , to make a man that he be no heretick ? I may answer hence another question , whether a Papist may be saved or no ? It is a curious question , you will say ; but it is so ordinary , that somewhat I must say . I answer , no doubt , but many of them are saved . How comes that to passe ? They reverse their false grounds , and stick to those positive truthes that they and we hold together , they reject their owne workes and help of Saints , and go to Christ onely ; for , as I said , Poperie is full of contradictions . Now a Papist when he comes to have his conscience awakened , heleaves the Pope Indulgencies , their 5. Sacraments , Justification by works , and then imbracheth only Christ , and then he com●… our part . They live by their Religion , and die by ours . So the question is whether living or dying ? Luther saith , If they live , and die peremptorily in all the points professed in the Tridentine Counsell , they cannot . But no doubt many of them the Lord hath mercy on , to open their eyes to see the vanity of their works and of all their fooleries , which those that are wise and have their consciences enlightened turn off then , and so may be saved , but it must be with reversing the grounds of their religion , and sticking to ours which is agreeable to the Word . Nay , to speak a little more of it ; I say , we do more safely believe we are more safe , and on better grounds led into some lesse errours , then they do believe maine truths . It may seeme strange , but it is most true . For if so be a sound Protestant maintain an errour , it is because he thinks it is in the Scripture , that it is in the Word : if it be discovered out of the Word of God to be an errour , he leaves it ; as St. Cyprian , and other Fathers blessed Saints in heaven they held some errours ; but if they saw the Scripture held otherwise , they had prepared minds to believe otherwise ; therefore holding the maine fundamentall truths , though they held particular errours , they were saved . The Papists maintaine fundamentall truths with us ; they believe the Word of God , they believe in Christ , and to be saved by mercy , but upon what grounds ? They believe the truth , upon heretical , divellish grounds . As upon what grounds do they believe the Articles of the faith to be so ? and the Scriptures to be so ? because the Church saith so . Who is the Church but the Pope ? And what man is the Pope oft-times ? A man , if we believe their own Writers , led with a divellish spirit : some of them have been Magicians . If they believe the truth , they do it not as divine truth : they believe the truth for matter : but the grounds of believing those truths are humane , nay worse , many times , divellish : for you know in the Revelation , the beast is inspired with the spirit of the Dragon , with the spirit of the Divell , and teacheth the doctrine of Divels . Now to teach that which is materially true , upon reasons that are diabolicall , or humane , at the best it is but humane , as the testimony of the Church is , what an unsafe thing is this ? Nay , I say , it is the most horrible witchery , the most horrible abomination one of them that ever was since the beginning of the World , this principle , that their Church cannot erre ; that is the reason of the believing of all divine truths . Hereupon they come to practise most abominable treacheries , hereupon they defend lies , hereupon they kill Princes , and dissolve the bonds of allegiance that Subjects owe to Princes . And all humane and Divine things , all the light of nature , and Scripture , all becomes a nullitie . Why ? because the Church cannot erre . And this they have from their holy Father the Pope , he is above all Councells , and all , and cannot erre . We know if principles be false , all other things are false : an errour in principles is a dangerous errour . An errour in the ground is the worst thing in the VVorld . As to maintaine treason to be lawfull it is worse then to be a Traitor : for his judgement is convinced alreadie ; but he that maintaines a false principle , he is a dangerous man indeed : So to have this abominable principle , that the Church , that the Pope cannot erre . Hence come all those dangerous practices in this Common-VVealth ever since the beginning of Queen Elisabeths time . Who would have thought ( but that God gave up bitter , proud , poisonfull spirits , vain spirits that rejected the Word of God ) that men of parts and understanding should ever be so sotted to believe such a thing , that a wretched ignorant man should get into the Chaire , and he should judge infallibly of the truths that he never knew in his life , being of another profession , as some are Canonists , and not Divines ? But I leave that point . To touch one thing more that borders a little upon this , that Divine truth is of an inflexible nature , whatsoever men think of it : and that crosseth another rule of theirs , that they will give what sense they will of Scriptures , and the Current of the present Church must judge of all former Councels . Now doth truth vary according to mens judgements ? according to the pcesent Church ? Must we bring the rule to the crooked timber , or the timber and the things to be measured to the rule ? Shall the judgment of any man be the rule of truth ? shall it be the rule in one time , and not in another ? shall present men interpret it thus , and say it is so now : and others that succeed say , whatsoever it was now , thus it must be believed ? Hereupon likewise , if it be the constant nature of truth alway to be believed : hereupon it comes to crosse another thing , their dispensation : no man can dispense with Gods Law : truth is truth indispensible . Laws divine , and naturall are indispensible , because they are alike in all things . Reason is reason in Turkie as well as here : the light of nature is the light of nature in any countrey as well as here . Principles of nature varie not as languages do , they are inbred things . If the Principles of nature be invariable and indispensible , much more divine principles , saith the Heathen : filthinesse is filthinesse whether thou think it to be so or no. Opinion is not the rule of things , but the nature of the thing it self . Therefore whatsoever is against nature none can dispense with , God cannot deny himself . What was naught in one age is naught in another , and is for ever naught . Whatsoever is divine or natural , is indispensible . No Monarch in the world can dispense with the law of nature or the Divine Law , the Word of God : for the opinion of any man in the world is not the rule of his course , but the undoubted light of God , whether the light of nature or the light of Divine truth , I speak this the rather to crosse base Parasites , that when God calls them to stand for true causes , what do they make their rule ? Not Gods constant yea , but they bend and bow to opinion : as if the opinion of any man in the World were the rule of their faith , and obedience . This is to make men , and no men . Is not the written Word of God , the VVord of God ? Is not the law the law ? ( politike lawes I speak not of ) shall a man yield to mens opinion , especially if the VVord do not warrant it ? shall he yield to any man living that is inconstant by his disposition ? There is truth which is certain , that a man must maintain to the Death . He is not onely a Martyr that maintaines Religion . John Baptist was a Martyr that stood out in a matter that was not against heresie , but for the standing out against Herod ; ( he did not yield as many thousands would have done in such a case ) Thou must not have thy Brother Philips wife , it is unlawful . Men ought to suffer for the truths of nature , and not deny truth whatsoever , because it is a Divine sparkle from God. If it be any truth whatsoever , it must be stood in , because it is constant , and it is the best thing in the world next to Divine , and saving truth . If this be so , that the Gospel , and Divine truth be yea : and that the Church at all times hath been built on that ; and that whosoever is saved , is saved by that yea : Let us labour to have a faith answerable to our truth . We say , and distinguish well : there is a certainty of the thing , and a certainty of the mind apprehending the thing . It is certain the Sun is bigger then the earth ; but you shall never perswade a simple Countrey-man that it is so : There is a certainty of the object , but not of the subject : he will never believe it , because it is against sense . But now there must be both in a Christian. The Apostles doctrine , the truth he doth believe , the truth in the Scripture is yea , that is , it is certain and true , and not yea , and nay , it is not flexible : it is not as the Heathen Oracles were , that is , doubtful , and wavering . Let our assent be answerable to the truth : let us build soundly on a sound foundation . As a Ship that is to rest in the middest of the waves , there is a double certainty necessary , that the Anchor-hold be good in it self , and that it be fastned upon somewhat that is firm : if it be a weak anchor , or if it be fastned upon gound that will not hold , the Ship is tossed about with waves , and so split upon some rock or other : So our soules require a double certainty , we must have an Anchor of faith , as well as an object of faith : we must have an Anchor of hope as well as an object . For the object we may cast Anchor there , it is Divine truth which will hold , there is no doubt of that , it is yea : but then our Anchor must be firm , our faith and affiance . Let us labour to build soundly , and strongly upon it . It should be our endeavour continually to stablish our faith , to stablish our hope , that we may know on what terms we live , and on what terms to dye . Do but consider the difference between an understanding strong Christian , and another . A Christian that is judicious and understanding , ask him in what estate he is ? why , comfortable : what is the ground of his faith ? why , thus ; I live in no known sin , I confesse my sins to God , my doctrine is yea , and I labour to bring my life to my doctrine . Ask another , What do you mean to live so loosely , and carelesly ? why will you stand thus ? will you be content to die so ? perhaps he doth not know sound doctrine ; or if he do , it is confusedly , he doth not build on that rock , on that foundation . O let us labour to build stronger and stronger on the truth . Our building strongly makes us eternal : Gods truth is eternal truth , because it makes us eternal . Is it not a strange thing that man , that is chaffe , and vanity , and smoak , whose life passeth as a tale that is told , that yet notwithstanding if he build on this yea , which is certain and infallible , the doctrine of the Gospel it will make him a rock , a living stone , it will make him eternal ? All flesh is grasse , but the Word of God endures for ever . What a comfort is this , our life being a vapour , and vanity , and growing to nothing , that the time will shortly come when we shall be no more , no more in this world : then to have Divine truth that will make us eternal ? Psal. 90. Moses , a good man , he saw men drop away : faith he , Thou art our eternal habitation from Generation to Generation . What is the meaning of that ? That is , We dwell in thee : here in our Pilgrimage to Canaan we drop away , but Thou art our habitation from Generation to Generation . So when a Christian considers , his life is uncertain , all things are vanity that support this life , yet notwithstanding I have a yea to build on , the Divine truth ; The Word of the Lord endures for ever , and it will make me endure for ever . It is a Rock it self , it makes me a Rock : it will make me a living stone , built on that foundation , that all the gates of hell shall not prevail against my faith , and hope . What a comfort is this ? We have nothing without this Yea ; we are yea , and nay , and our happinesse is yea , and nay : we are so happy now , as we may be miserable to morrow . Let us labour to build on Divine truth which is like it self ; that in all the Changes of the world we may have somewhat that is unalterable , that is as unchangeable as God himself : As S. Paul here brings God himself , As God is true , my word to you was not yea , and nay , but yea . So much shall suffice for that Verse . I go on to the 20. Verse . VERSE XX. For all the Promises of God in him are Yea , and in him Amen . THis comes in after this manner , My Preaching to you ( saith he ) was invariable , and constant , because Christ himself is alway yea : if Christ the matter of my preaching be alwayes yea , and I preach nothing but Christ , then my preaching is invariable and constant . How doth he prove the minor ? how doth he prove that Christ is alway yea ? All the Promises of God in him are Yea , and in him Amen . Christ is invariable , and my preaching of him was not yea , and nay . Christ is not yea , and nay , because all the Promises of God in him are Yea , and Amen . The Promises of God in him are Yea , that is , they are constant ; and in him they are Amen . There is some diversity in reading the words . But most constantly the best Expositors have it as this Translation hath it , All the Promises of God in him are Yea , and in him Amen . The literal meaning is this , All the Promises of God in Christ are Yea , that is , they are certain , they are made in him : and in him they are Amen , that is , they are accomplished in him ; in him they are made , and in him they are accomplished . I might spend a great deal of time to shew the acception of the word Amen , but it is not pertinent to my purpose . Amen , is here certain , undoubtedly certain , as it is here to make way to that which is to be understood . There are three main senses of Amen ; It signifies that a thing is positively so , and not no , it is so . Yea , and Amen , signifie that such a thing is ; as , Let your yea be yea ; such a thing is . But now , Amen is more , not onely that a thing is , but it is so truly , and so unchangeably ; it is Yea , and Amen . The Promises are yea , they are made in Christ , and then they are true in him , undoubtedly , eternally , unchangeably true . So take it in the strictest , in the strongest sense you can ; all the Promises of God in Christ they are so true , that they are invariably , constantly , eternally true in him , they are made in him , and performed in him ; they are Yea in him , and Amen in him . So the whole carriage of the Promises is onely in Christ. The truths we are to deliver out of the words are these : First of all we must know , That since the fall of man , it hath pleased the Divine Nature , the three Persons in Trinitie , to stablish a Covenant of grace , and so of salvation in Jesus Christ ; and to make him a second principle , a second Adam , by whom mankind is restored to a better estate then ever we had in the first Adam . God now since the fall takes another course to bring us back again to him . He doth not leave us as he left the Angels that fell , in a state of perdition for ever : but as we fell by infidelity and distrust of him , so now we are recovered again by Promises , and by faith in them . There can be no intercourse between God and man , but by some promise on his part . God deales with man by Promises . The reason is this ; How can man dare to challenge any thing of the great Majestie of God without a warrant from himself ? How can the conscience be satisfied ? The conscience looks to God , it is a knowledge together with God ; how can conscience rest but in that it knowes comes from God ? Therefore for any good that I hope for from God , I must have a promise . For this is Gods constant dispensation , while we live in this world we are alway under hope , we are children of hope , We are saved by hope , we rejoyce in the hope of glory : and hope looks to the promises , whereof some part is unperformed . How doth heaven and earth differ ? heaven is all performance : here is some performance to encourage us , and there is alway some promise still unperformed . We are alway under some Promise : and therefore the manner of our apprehending God in this world differs from heaven : here it is by faith and hope , there by vision : vision is fit for performance ; faith and hope looks to the Promise alway here : Therefore God rules his Church by Promises : partly ( I say ) to secure the soul of man , we cannot have any thing from God but by the manifestation of his own good will. How can we look for any thing from God but by promise ? can we look for any thing from God by our own conceits ? that is a fooles Paradise . Further , God will have his Church ruled by Promises in all ages , to exercise faith , and hope , and prayer , and dependance upon God. God will try of what credit he is among men , whether they will depend upon his promise , or no : so that knowing he is true , by promise it may be certain to them , they shall have performance in time : he gives men Promises to see if they will trust him . God will have this manner of dispensation to rule his Church by Promises , to arm us in this world against feares and discouragements ; therefore we have alway some Promise . He might have done us good , and have given us no promise ; but now having given us Promises , he will try the graces that are in us , and arm us against all discouragements and difficulties , till the thing promised be performed . For we must know , that a Promise is a Divine thing , better then any earthly performance . Let God give a man never so much in the world , if he have not a promise of better things all will come to nothing at the last . Therefore God supports the soules and spirits of his Children with Promises , to arm them against all temptations on the right hand , and on the left , that would draw them from trusting in his Promise ; he will have them live by faith , and that hath alway relation to the Promise . This is a general ground then , That God now in Christ Jesus hath appointed this way , to govern the Church with Promises . Now what is a Promise ? A Promise is nothing but a manifestation of love , an intendment of bestowing some good , and removing some ill ; a manifestation of our mind in that kind is a promise , of conferring of a future good , or removing of a future ill , therefore it comes from love in the party promising . There are three degrees of loving steps , whereof a promise is the last . The first is inward love : The second is real performance : And the third is a manifestation of performance intended before it be ; and this ( I say ) is a degree of love . For love concealed , it doth not comfort in the interim , in the time that is betwixt . Now God who is love , doth not onely love us , and will not only shew his love in time ; but because he will have us rest sweetly in his bosome , and settle our selves on his gracious Promises , in the mean time , he gives us rich and precious Promises . He is not onely love , and shewes it in deed , but he expresseth it in word . And we may well build on his Word , as verily as if he had performed it in deed : for whatsoever he saith is Yea , and Amen . This is the nature of a promise ; It is not only love , and the expression of love in deed ; but the expression of it in word , when he intends to solace , and comfort , and stablish , and stay the mind of man till the good promised be performed . Therefore even from this we see how God loves us , that not onely he hath an inward love in his breast , and doth good to us , but he manifests it by word : he would have us ( as I said ) live by faith , and stablish our selves in hope . Faith and hope are two graces altogether from Promises : if there were no promise , there could be no faith nor hope : what is hope ? nothing but the expectation of the things that the Word saith . And what is faith but a building on the Word of God. Faith looks on the Word that God will give such a thing , and hope looks upon the thing that the Word promiseth : as the distinction is good , faith looks to the Word of the thing , and hope looks to the thing in the Word : faith looks to the Word promising ; hope looks to the performance of the thing promised . Faith is the evidence of things not seen , because it sets the things that are absent as if they were present ; hope is for the accomplishment of that . If there were no promise to hope , what needed hope ? and where were a foundation for faith ? Now God being willing to exercise faith and hope , feeds them both , and satisfies both , that we may be heavenly wise in trusting and believing , and not foolish as men in the world : Therefore God hath given us promises , and sealed them with an oath , as we shall see afterward . Now all promises coming from love , what love can there be in God to us since the fall , but it must be grounded on a better foundation then our selves ? If God love us , it must be in one that is first beloved : hereupon comes the ground of the Promises to be Jesus Christ , God-man : For all intercourse between God and us , it must be in him that is able to satisfie God. God will so in the Covenant of Grace entertain covenant and league with us , as that he will have his Justice have full content , he will be satisfied ; and therefore he that will be the foundation of intercourse between God and us , he must be God-man , perfectly able to satisfie Divine Justice ; he must be a friend of Gods , and a friend to us ; hereupon the Promises must come from Gods love in Jesus Christ : and he must first receive all good for us , and we must have it at the second hand from him . Hereupon it is said here , that All the Promises of God in him are Yea , and Amen . It is a rule , The first in any kind is the cause of all the rest . Now Christ is the first beloved thing ; therefore in Coloss. 1. 3. he is called the Sonne of Gods love . Christ being the only begotten Son of God , he looks on him first before he looks on any thing else ; and whatsoever is lovel , y he looks on it as it is in him in whom his love is first , because he being his onely begotten Son , he is the first object of all the respect that God hath ; therefore whatsoever is beloved , it is as it hath a consistence in Christ. Therefore Christ he must first be loved , and then we in him . Consider him as the Son of God. Consider him as man , he is the first beloved , being a holy man above all other men : for the nature of man hath a subsistence in the second person in Christ : therefore Christ as man is beloved before all others , having a subsistence in his Godhead which is first beloved : he is the prime , and most excellent creature as man. God looks first upon Christ as his onely begotten Son , and upon Christ as man secondarily : Upon the Church in the third place as united to Christ ; and all other creatures in reference to the Church : and therefore there was never any thing in the world , nor shall be , that ever was or shall be loved , but in the first-beloved Christ Jesus . Again , Christ is first , because Christ is the Mediatour between God and man by office . Consider what relation he hath between God and man , and we may easily see that God first respects him , and us for him . For Christ being God and man , and Mediatour therefore between God and man , he is loved of both ; he is a friend to both , to bring both together ; he is first regarded as Mediatour , and then we for whose cause he is Mediatour . Then again , Consider Christ not as he is between God and us , but as he is to us , so he is first beloved . To God , he is his first begotten ; to God and us a Mediatour . To us a head , to us a husband to us a brother ; a head from whence there is all influence of life and motion : a husband from whence we have all riches ; he is all in all to us in the relations he stands in to us : therefore he is first in all things , as the Apostle saith , In all things he must have the preheminence ; and it is fit it should be so . Especially since the fall ; leave the consideration of Christ , and this may be a reason , consider us since the fall , as we are in the masse of corruption , are we fit objects for Gods love ? are we not fuel for consuming fire ? is not he a consuming fire , and we stubble for his wrath ? is not our nature defiled , and tainted , and can it otherwise be amiable , then considered as knit to him that is first amiable , that is Christ ? it cannot be . So look to Christ as the Son of Gods love , whether as God , or as man : look to his Office as Mediatour , look on him as in relation to us as our husband and head ; look on us without him , you may see that Gods love is first founded in Christ , and then in us . I mean in regard of execution in the passages of our salvation : For at first it was a free love that gave Christ to us , and us to Christ , So God loved the world , that he gave his Son , that was the first that set all the world in execution : but in the execution from predestination to glorification , before all worlds he loved us in Christ to everlasting : from the everlasting in election , to everlasting in glory , all is in Christ in regard of execution . We subsist in him , we are sanctified in him , we are justified in him , his righteousnesse is ours , we are glorified in him , we are loved in him : God blesseth us with all spiritual blessings in him , Ephes. 1. 5 , 6. God hath made us accepted in his beloved : In him who is his beloved Son , in whom he is well pleased : not onely with whom , but in whom , in him and all his , in him as mystical Christ , head and members . God now looks upon our nature as it is united to the person of his onely begotten Son ; and thereupon our nature is lovely in the eyes of God , and enriched , and honoured , and advanced in Christ. Even as a base woman by marriage with a great person is advanced ; so our nature being mean of it self , taking our nature when it was defiled with sin : ( though that particular masse was sanctified by the Holy Ghost ) it was much advanced and ennobled , by having a subsistence in the second person : so God looks on us in Jesus Christ , and loves us in him , and bestowes all spiritual blessings in Christ. Therefore whatsoever we have , Christ must have it first for us ; whatsoever is done to us , must be done first to Christ. Christ is first predestinate , as it is , 1 Pet. 1. he is the predestinate Lamb of God , he was ordained before all worlds , to be a sacrifice for us , and to be the head of his Church , he was ordained before we were ordained . Christ is first beloved , and then we are beloved in his beloved . He is well pleased in him , and then in us : he is first loved , and then we ; he is predestinate , and then we : he is the Son of Gods love by nature , therefore we are sons of Gods love by adoption and grace ▪ what we are by adoption , he is by nature first of all : therefore we are said to be elected in him , and sanct●…fied in him : he first of all removes all ill , and then we have it removed , because he hath removed it . He is first justified from our sins , he is first quitted and freed from our sins , when he took them upon himself , and on the tree satisfied the wrath of God : He bore our iniquities , and by his stripes we are healed : if he had not been freed from our sins , we had for ever layen under them : therefore saith S. Paul , If Christ be not risen , you are yet in your sins : we are free from our sins , because Christ our surety is out of the prison of the grave , he is in heaven . He must first rise from the dead ; he is the first fruits of them that sleep : the first begotten from the dead , Rev. 1. 1 Cor. 15. for though some rose before , yet it was in the vertue of Christ , who rose altogether by his own strength ; therefore he hath made a living way to heaven : We are born again to a lively hope by the resurrection of Christ from the dead ; we have a lively hope , a hope that makes us lively in good works , because our surety is in heaven : Now we hope for an inheritance immortal and undefiled ; because he is risen , we shall rise : he is ascended , therefore we shall ascend : we do ascend in the certainty of faith now , and shall ascend indeed hereafter . Whatsoever we do , he doth it first : and whatsoever we have from God , it is at the second hand , he hath it first , and conveyes it to us : the Natural Son to the adopted sons ; therefore all the Promises come to be made in him , and not directly to us alone abstracted from Christ. It is a point we should often think of , and seriously consider of : for it doth wondrously stablish our hearts . Doth God love me , and doth he do good to me abstracted from Christ , my self alone ? no ; for then alas , I should flye from his presence : but he looks upon me , and considers me as I am in his Son ; therefore in Joh. 17. in that blessed prayer of Christ , saith he , That thou mayest love them with the same love wherewith thou lovest me . God loves us with the same love that he loves his Son with ; That the love wherewith thou lovest me , may be in them . He loves him first , and then he loves us with that love that he loves him . Here is the reason that God looks on us with a forbearing eye notwithstanding all the matter of anger and wrath in us ; he looks on us in his Son , as members of his Son : his love to us , is founded on his love to his Son. Hereupon back again is our boldnesse to God the Father , that we go to him in his beloved Son , and present his Son to him . Lord , look on thy Son that thou hast given for us , in whom we are members ; we are not as in our selves , but in thy beloved . For as all things descend from God to us , so our soules should ascend to him . All descends from God to us in his Son : why , all our comfortable considerations of God must be in his Son Christ ; thereupon we have boldnesse to God through him , not in our selves , but in and through Christ. Let us bring Benjamin with us , bring Christ , and then we shall be welcome . If we come in the garments of our elder Brother , then we shall get the blessing . But of our selves God cannot endure to look on us : therefore this is a Heathenish conceit , in our prayers to presume to go to God otherwise then he hath cloathed himself with the comfortable relation of a Father in Christ. If we consider him as a just God , as a God of vengeance , as a holy God , the more it makes to our terrour , if we be not besotted . But go to him as he is now in his Son Christ , and go boldly . The Heathens otherwise conceived wavering , and doubtingly of a God : alas , conceiving him out of Christ , he was nothing but a consuming fire to them . How dares that man that knowes himself , and that knowes God , how dares he think of God ? he thinks basely of God , that can think of him , and not think of him as he is to him in Christ. Darest thou think of God who is a consuming fire , and not think of him as he is pleased , and pacified in thy nature in Christ , that hath taken thy nature to be a foundation of comfort , to be a second Adam , a publike person for all that are in him , and members of him ? to see God fully appeased in him who is God-man , thou mayest think of him with comfort then . Never think of the Promises of grace , or comfort , or any thing without Christ. Therefore S. Paul saith , Gal. 3. 16. Now to Abraham and his seed was the Promise made ; He saith not to seeds , as to many , but to thy seed : As speaking of one , even Christ. All the Promises of good to us are made to Christ , and conveyed from Christ to us : the Promises , and likewise the things promised ; He hath promised to us eternal life , and this life is in his Son , 1 Joh. 5. and so grace , and whatsoever , it is in him : the Promises , and the things promised they are conveyed from God to Christ , and so to us . They are a deed of gift , we have them from , and by Christ. Why are the Angels attendants upon us ? The Angels attend upon Jacob's ladder , that is , Christ. It is he that knits heaven and earth together : so the Angels because they attend upon Christ first , they become our attendants : whatsoever we are , whatsoever priviledges we have , it is in Christ first , it belongs to us no further then we by faith are made one with Christ. Thus we see whatsoever we have from God , it is by promises . And these promises are not abstracted from love , for they are the fruits of love ; and this love is seated in Christ , who hath satisfied Gods justice ; we have promises , and promises in Christ. In the third place , the Apostle saith that all the promises of God in him are yea , they are constant and sure in him ; they shall be performed . All promises are either Christ himself , or by Christ , or from Christ , or for Christ. All promises that ever were made to Gods People , they were either of Christ himself , when he was promised , or such as were promised for Christ. The promise of Christ himself is the first grand promise , that he should be made man , the promise in his own person . But whatsoever promise was made by the Prophets and Apostles , they were made by his Spirit , they were made for him , for his sake , and in him , and they were made to those that are in him too . For as Gods love is founded in him to those that are in him mystically as the Son of his love : so the promises are made , and given over to him of all good : he takes all the promises of good from God for us , and then they are made to us as we are in him . He himself is the first promise that runs along in all the Scripture : and all the promises of Christ are yea : for whatsoever was promised of Christ before he came , it was fufilled when he came : for all types were fulfilled in him , and all Prophecies , and all promises they were all accomplished in him . All types whether personal , or real . For personall types , he was the second Adam , Adam was a type of him , he is the true Adam . He was the true Isaac , the ground of laughter . He is the true Joseph advanced now to the kingdome , to the right hand of God : he is the steward of his Church to feed his Church here , and bring her to Heaven with himself afterward . He is the true Joshua that brought Israel out of the wildernesse to Canaan ; he brings us from Moses , from the law to heaven : he is the true Joshua that brings us through Jordan , from death , and miseries in this world , to heaven . He is the true Solomon , the Prince of peace : so all personal types of Kings , and Priests , as Aaron was a type of him , &c. they were yea in him , they were fulfilled in him . And all reall types , he is the true Mercie-seat wherein God would be heard , and prayed unto : for he covers the Law , the curse of it , as the Mercie-seat did . He is the true brazen Serpent , that whosoever looks on him with the eye of faith , shall not perish , but have everlasting life . He is the true Mannah , the bread of life , that type had its yea in Christ. He is the true sacrifice , the Passeover Lambe , the Lambe of God that takes away the sins of the world : if our hearts be sprinkled with his blood , the destroying Angell hath nothing to do with us . The Passeover hath its yea in him , therefore that which is affirmed of the Passe-over is affirmed of him , Not abone of it shall be broken ; that is attributed to Christ , that was performed in the type : that is applied to Christ that was spoken of the Passeover : to signifie the identitie of the type , and the thing signified . He was the yea of that , & of all comfortable types that were real , & personal , all have their yea in him . Therefore saith our Saviour Christ , the last words of his almost upon the crosse , All is finished , all the types real , and personal . And all promises , and prophecies have their yea in Christ. The first promise what was it but Christ ? The seed of the woman shall break the Serpents head , it was nothing but Christ , it was yea when he was born : and when he died , he crushed the Serpents head : By death he overcame him that had the power of death , that is , the divel . So the promise that was renewed to Abraham , In thy seed shall all nations of the earth be blessed , that is , in Christ. And so to David that he should come out of his family . And that particular promise of I say , that a Virgin should conceive . And the Baptist points him out , Behold , the Lamb of God. All the particular things that befel Christ in time , they were prophesied of before , and Christ was the yea of all , that is , all had their determinate truth in Christ when he came . This is one reason why S. Paul saith , All the promises in Christ are yea ; whatsoever was promised concerning Christ , or foretold , it was yea in him , concerning his birth , and the place of it : concerning his death , and the manner of it : concerning his resurrection , and ascension ; concerning his offices , all was foretold : as we see in Scripture , in the New Testament it is the foot of diverse verses , that It might be fulfilled ; so this that was foretold in the Old , it was fulfilled in the New. So Christ is the first promise , and whatsoever was said of him is Yea , and Amen . Whatsoever was spoken of Christ , it was Yea in the Old Testament , and Amen in the New : it was made to them in the Old Testament , and performed in the New. And what is the Old and New Testament but this syllogisme . He is the Blessed seed , that is the Son of the Virgin Mary , born in Bethlehem , that shall come in the end of Daniels weeks , that shall come when the Scepter shall be departed from Juda , &c. He is the true Messias , the true Christ , saith the Old Testament ; here is the yea : Amen , saith the New Testament to this : But Christ is the Son of the Virgin Mary , he suffered these things , that it might be fulfilled ; so all is Amen in the New Testament . I say , this is the main reason that all is built on ; He in whom all these agree , is the true Messias ; But , saith the New Testament , all these are Amen in Christ : therefore Christ the Son of the Virgin Mary he is the true Messias . We see whatsoever was prophesied concerning Christ himself , was yea . And not onely so , but all the prerogatives and good things that come by Christ are yea , they are undoubted in Christ , and they were yea before he was : he profitted before he was , he was yea to Adam : because however he that was the seed of the woman , came not till the latter end of the World , till 4000. years after the beginning or thereabouts , yet the faith of Adam , and of Abraham made him present : Abraham saw Christs day , and rejoyced . There was a vertue from Christ to all former ages , they all had benefit by Christ , as it is proved at large , Heb. 11. And in Acts 15. We hope to be saved by Christ , as well as they : insinuating that they hoped to be saved by Christ as well as we : so he was yea for comfort to all that were before him , as well as now : all the promises were yea , even to the Patriarchs and Prophets . Even as if a man should undertake three or four years hence to pay a debt that is due by one that is subject to be carried to prison , and on that condition that this man shall be freed , I undertake at such a time to pay such a debt ; so though the debt be paid three or four years hence , he is let go free that was obnoxious to go to prison for the debt ; though it be to be paid after : So it was with Christ , he the second person in the Trinity undertook being so appointed by God the Father : the blessed Trinity stablished this , that Christ should pay the debt by death ; the debt to divine justice should be satisfied by the cursed death of the crosse , that those that before should have gone to hell else for the debt , should be all freed that had any part and interest by faith in Christ , who should pay the debt afterwards . Christ undertook at such a time to be incarnate , and to pay it for us : God the Father to whom we were obnoxious , that was the creditor for the payment of that 4000 years after , let them go : so Christ was yea to them , they had benefit by Christs death . Hereupon the Prophets spake of him as a thing present , To us a son is born , to us a Child is given . Faith mounts over many years , 600 years before Christ in the Prophet it mounted , and made the time of Christs coming , and his death to be present : because they had benefit by him as if he had been present . Onely with this difference , in the time present when Christ came in the flesh they had some comfortable inlargement of Grace . When he came in the flesh ( I say ) there was a new world as it were , there was grace poured out in abundance . So you see that all the promises concerning Christ , they were performed : They were Yea , and Amen , and the good things by Christ. Saint Paul saith excellently , Heb. 13. Christ yesterday , to day , and the same for ever . Yesterday to the Patriachs , to day for the present time he is Yea , and for the time to come he is Yea , the same alway . He is yea to all ages ; he is yea to us as well as to those that were in Christs time . Christ is then crucified to thee when thou believest in Christ crucified . If we now by faith look to Christ crucified , and sent from his Father to take our nature on him , we have as much benefit by Christ as those that beheld him crucified . As they before looked forwards by the eye of Faith , so we look backward , we have benefits by Christ , he is yesterday , to day , and the same for ever . All the promises are yea in him , that is , they are constantly yea for all ages . The promises of Christ as the spirits in the body they run through all ages of the Church . Without him there is no love , nor mercie , nor comfort from God : as I said before , God cannot look on our cursed nature out of Christ ; therefore whosoever will apprehend any thing mercifull in God , must apprehend it in Christ the promised seed ; All the promises in him are yea . He is called Logos , the Word , why is he so ? both actively , and passively . Actively , the Word , because how should we ever have known the mind in the breast of God hidden , and sealed there , unlesse Christ had been the Logos , the Word ? For a word is exprest from reason , and there is a word that is essentiall , that is reason , Logos : and so the word coming from it , speech , the issue of reason . So Christ is the essentiall Word by nature , and by office the Word to discover the inward will and purpose of God to us : All the promises of God are discovered by Christ , as the Angel of the Covenant . And passively he is the Word , Logos , of whom all the Prophets spake , as Peter saith , Act 3. who was fore-signified by all the types , as I shewed : Christ he is truly all in all . It is a comfortable way to study Christ this way : to see him , foretold in the Old Testament , and to see the accomplishment in the New : to parallel the Old and New Testament ; it is an excellent way of studying the Gosspel . For we know men are delighted to know divers things at once , when a mans knowledge is inriched diverse waies at once it delights him : as when a man knowes the history of a thing and the truth with it : when he knowes a promise , and the truth : a type , and the ttuth , how doth it delight ! When a man sees the type in the Old , and the truth in the New : the history there , the promise , and the accomplishment here , it is a wondrous delightfull thing . For why doth proportion delight the eye , but because it is an agreement of different things , a sweet harmony of different things ? Why doth musick so please the ear ? because it is a harmonie of different things . When we see a type different from the truth performed , and a promise different from the performance , and yet a sweet agreement , from agreement a man is delighted . A man is not delighted with colours at colours , but as they hold proportion with the rest of the body : he is not delighted with a limb as a limb , but as it holds proportion with the man ; if there be no proportion , and comelinesse , it delights not . So in this case it is good to consider both together . God therefore for this end and purpose would have truths conveyed in the Old Testament , by way of types , and prophecies , and promises , that it might delight us now to hear them , and to study them the more : ( for as I said ) when we know many things at once , it is delightful . That is the reason why comparisons and allusions are so delightful , because we know the comparison , and the thing to which it is compared . And that is the reason why our Saviour Christ , besides types , and figures , and promises , and prophecies , is set out by whatsoever is excellent in nature in the Scriptures . There is nothing in nature that is excellent , but there is something taken from it to set forth the excellencie of Christ. He is the Sun of righteousnesse : he is the water , he is the way , he is the bread , he is the vine , he is the tree of Life . Whatsoever is excellent in nature either in heaven or earth , it serves to set forth the excellencie of Christ , why ? to delight us , that we may be willing , and chearful to think of Christ ; that together with the consideration of the excellencie of the creature , some sweet meditation of Christ , in whom all those excellencies are knit together , might be presented to the soul. When we see the sun , oft to think of that blessed Sun that quickens and enlivens all things , and scatters the mists of Ignorance . When we look on a tree , to think of the tree of righteousness ; on the way , to think of him the way : of life , of him that is the true life . When we think of any thing that is excellent , think of Gods love in Scripture to set out Christ , that he would shadow him in all : for he is the true Sun , all creatures must vanish ere long , and whatsoever is excellent in the creature , and what will stand then ? only he in whom all these excellencies are comprised in one ; All the promises in him are Yea and Amen . If this be true then , that the promise of Christ himself , ( who is the chief good promised ) is in the New Testament Amen , all of him is Yea and Amen , then comes this as a deducted truth , all other promises must needs be Yea , and Amen : for God , he that performed the grand promise in giving Christ in the fulness of time , will for Christs sake perform all other promises . Therefore the incarnation , the life , the death , and resurrection of Christ our blessed Saviour , it is a pawn and pledge to us of the performance of all things to come . God promised to the Jewes that they should come out of Babylon , he promised that he would deliver them from the enemy ; and he usually prefixeth this promise . A Virgin shall conceive and beare a son , and to us a Child is borne , and a son is given : to signifie that therefore they should have deliverance , because God would give them a better thing then that ; he would give them Christ in whom all the promises are Yea and Amen : and because Christ should come of that people they should not miscarrie in captivity under their enemies ; for then how should Christ come of them ? Therefore because a Virgin should conceive , and because a Child shall be born , and a Son given , therefore you shall have outward deliverance . All other things are Yea , and Amen for Christ , as St. Paul divinely reasons Rom. 8. If he spared not his onely begotten Son , but gave him to death for us all , how shall he not with him give us all things else ? All other promises are made in Christ , and performed for him . And since the grand promise it self is now Amen , that Christ is come , it is a pledge of all other things that are to come . Is Christ come in the flesh according to the promise ? hath he done all , and suffered all according to the prophecies , as it was written of him ? Then why shall we not look for the accomplishment of all that are to come , on the same ground ? have we not a pledge ? Why shall we not look for the resurrection of the bodie , for the day of judgement , for the second comming of Christ ? is not his first comming a pledge of it ? When God is become man , and was mortall , why should we doubt that man being mortall should be immortall ? is not the greater performed already ? Is it not a greater matter for God to become man , and to die in our nature , then for we that are mortal to become immortall by Christ ? Why should we not expect that which is to come since the greater is done ? why should we doubt that we shall be taken up to God since he is come down to man ? Therefore since it is upon the same ground let us look for the performance of all to be Yea , and Amen . Since the comming of Christ , many promises have been performed in the Church , and many yet remain : some have been performed , as the calling of the Gentiles , and the discovery of Antichrist foretold by Saint Paul , and the consuming of him in part . There is somewhat unfulfilled : the conversion of the Jewes , the confusion of Antichrist , the resurrection to glory with Christ , &c. Why should we doubt of them that are to come , having such a pledge of truth of God and Christ in the reall performance of that which is past ? Let us not doubt of it ; for in Revelations 9. when he speaks of the destruction of Antichrist , It is done , it is done , saith the Angel. As Christ said when he was on the Crosse , all was finished : so it is as true of his adversaries , all is done , it is as sure as if it were done already . Therefore the Church and people of God should comfort themselves for the time to come , in the destruction of the implacable malicious enemies of the Church , that glory in the flesh , that set up an outward Religion that is opposite to the power of Christ , that the time shall come that all shall be done to them , and that all other promises shall be finished : for as in the first coming of Christ all was finished for the working of our salvation , so in his second coming there will be a time when it will be said , all is finished for the accomplishment of that which was done in his first coming . Therefore let us stablish our soules in the expectation of the blessed promises , for All the promises in Christ are Yea and Amen , and shall be for ever . All the promises are infallibly true as God and as Christ himself is true , Christ shall as soon fail , and God shall as soon fail , as any promise that we have made us in the Gospel , if we apprehend it in Christ , and believe it in Christ. Then here you see for the direction of our judgment , what to think of a rotten opinion that some have that are unacquainted with divine truth , and the alsufficiencie of Christ , and the mercy of God in Christ , that consider not the vilenesse of our nature , and the infinite Majesty of God : they will have the Gentiles saved by the light of nature , and the Jewes by the Law of Moses , and Christians by the Gospell of Christ : as if there were some other meanes to come to heaven , and to the favour of God , then by Christ. Whereas now all that we have must be by promises , and all the promises we have are in Christ : they are all Yea in him : without him there is no intercourse between the Majestie of God and us : Therefore , Act. 4. There is no name under heaven whereby we can be saved , but by the Name of Jesus . Which not onely confutes the divellish opinion , & conceit that some have , but also the charitable errour of others that think the Heathens that never heard of Christ shall be saved ; I leave them to their Judge . We must go to the Scriptures , all the promises are in Christ , in him they are Yea , in him they are made , in him they are Amen , in him they are performed : out of him we have nothing , out of the promises in him we have nothing . How are we to magnifie God that we live in the sun-shine of the Gospel , that in Christ we have precious , and rich promises ? A precious Saviour we have , and precious faith to lay hold on him , and precious promises : all precious , both promises to be believed : and our Saviour in whom they are apprehended , he is a precious stone : and the faith that laies hold on him is precious . How are we to blesse God that we have these advantages ? that we have Christ laid open , and precious , and rich promises , whereby we may have precious faith to lay hold on these precious promises ? we are much to blesse God for it . Again , are all the promises of God in Christ and in him Yea , and Amen ? This should direct us in our dealing with God , not to go directly to him , but by a promise : and when we have a promise , look to Christ in whom it is performed . Go to God in the blessed promises that we have for Christs sake that he would perform all . If we ask any thing of God in Chrsts Name , we shall receive it , because the promises are in him . If we thank God for any thing , it must be in Christ , for that we have in him . What a comfort is this , that we may go to God in Christ , and claime the promises boldly : because we see out of the love he beares to Christ , he loves us , and hath made us promises in him , and as verily as he loves him , so he loves us , and will perform all his gracious promises to us ? If we lay fast hold on Christ , I say , he can as soone alter his love to Christ as to us ; for the loves us with the same love that he loves Christ with , he loves us in his beloved . He hath blessed us with all spirituall blessings in him , he hath made us sons in him , that is the naturall Son ; and as his love is unchangeable to his Son , so it is to us in Christ. If a Princes , love to any man be founded and grounded upon the love he bears to his son , if he loves his son he loves such a man because his son loves him : surely he may have great comfort that it it will hold ; because his affection is naturall , and unalterable ; he will alway love his son ; therefore he will love him whom his son loves alway . Now Christ is the Son of God , he loves us in his Son ; he hath given us rich promises in his Son. He hath given him , the first promise , and all other promises of forgivenesse of sins , and life everlasting in and through him . As long as he loves Chrst , he will love us , and as sure as he loves Christ , he will love us . Nothing in the world can separate his love from his own Son , and nothing in the world can separate Gods love from us , because it is in his Son. Christ loves his mysticall bodie as well as his natural bodie : and God loves the mysticall bodie of Christ , as he loves his naturall bodie : he hath advanced that to glorie at his right hand , and will he leave his mysticall bodie the Church ? will he not advance that ? Doth he not love whole Christ ? Yes , God loves whole Christ. Our nature that he hath taken to him , it is the chief thing , the most lovely thing in heaven or earth , next to God : And he loves all that are in him , his mysticall body . For indeed he gave us to Christ , he hath sealed and anointed him ; he is anointed by God the Father for us . Upon what an unchangeable , eternall ground is the love of God built , and the faith of a Christian ? How can the gates of hell prevail against the Faith of a Christian , when it carries him to the promises , and from the promises to the love of God , and from thence to Christ , upon whom the love of God is founded ? Before the faith of a Christian can be shaken , the promises must be of no effect , they must be yea , and nay ; and not yea ; and if the promises be shaken , the Love of God must be uncertain , and Christ uncertain : heaven and earth must be overturned to overturne the faith of a Christian. There is nothing in the world that is so firme as a believing Christian that casts himself on the promises , that are alway yea : and to make them yea , they are founded on Christ the Son of Gods love . Well , these promises comming from such love , may be ranked into diverse ranks : I will touch some of them , to shew how we are to carrie our selves , to make comfortable use of this , that All the premises are yea and amen in Christ. There are some universall promises , for the good of all mankind : as that God would never destroy the world again . Or promises that concern more particularly his Church . And those are promises either of outward things , or of spirituall , and eternall things , of Grace , and glory . Now for the manner of promising , they admit of this distinction : All the promises that God hath made to us , either they are absolute without any condition , so was Christ. God promised Christ , let the world be as it will , Christ did , and would have come . And so the promise of his glorious comming , he will come , let men be as they will : there will be a resurrection . Some promises be conditional in the manner of propounding , but yet absolute in the real performance of them . As for example , the promises of Grace and Glory to Gods children : the promise of forgivnesse of sins , God will forgive their sins , if they believe , if they repent : they are propounded conditionally , but in the performance they are absolute , because God performes the Covenant himself : he performes our part and his own too . For since Christ though he propounded the promises of the Gospel with conditions , yet he performes the condition ; he stirs us up to attend upon the meanes , and by his Spirit in the Word he works faith and repentance , which is the condition : faith and repentance is his gift . He writes his law in our hearts , and teacheth us how to love : So , though they be conditionally propounded , ( for God deales with men as men by way of commerce ; he propounds it by way of Covenant and condition : ) yet in the Covenant of Grace ( which is truly a gracious Covenant ) he not onely gives the good things ; but he performs the condition , by the Spirit , working our hearts to believe and to repent . Again , there are promises not only propounded conditionally , of Grace , and comfort ; but of outward things . All outward things are promised conditionally , as thus : God hath promised protection from contagious sicknesses , from war , and troubles . Generall promises there are of protection every where . Psal 91. God will be a hiding place , and he will deliver his Children , there are privative promises : and then positive promises , that he will do this and that good for them : but these are conditional , so far forth as in his wise providence he sees it may serve spirituall good things , Grace , and the inward man : for God takes liberty in our outward estate , and in our bodies to afflict them , or to do them good , as may serve the main . For do what we will these bodies will turn to dust and vanity , and we must leave the world behind us ; but God looks to the main state in Christ , to the new Creature . Therefore as far as outward blessings may incourage us , and as far as deliverances may help the maine , so far he will grant them , or else he denies them : he takes libertie in outward things . Therefore that sort of promises they are conditionall , with exception of necessary affliction . For we cannot have the blessings of this life , positive , or privative , we cannot be delivered alwaies , and have blessings : but our corrupt nature is such , that except we have some what to season them we shall surfet of them , we cannot digest them , and therefore they are all with the exception of the crosse ; As Christ saith , he that doth any thing for him , he shall have an hundred-fold here : but with affliction and persecution ; he shall be sure of that , whatsoever else he hath : let him look for that . All the crosses we have in the world , are to season the good things of this life . Many other distinctions and differences we might have to lay open the kinds of promises in Scripture : but this shall suffice to give you a taste . Now all these are made in Christ , and performed in Christ , so far forth as is for our good . Are all the promises of what kind soever , spirituall , or outward , temporall , and eternall , are they all made to us in Jesus Christ , and are they certain , Yea , and Amen in him ? Then make this use of it , let us renew our former exhortation , get into Christ by all means : for out of him we have nothing savingly good . But you will say , Doth not God do many good things to them that are out of Christ ? doth not the rain fall upon the ill as well as the good ? and doth not he fill the bellies of the wicked with good things ? Yes he doth , he doth : but are they blessings ? no , they are not : but as God saith to Moses , If you do this , and this ill , I will curse you in your dough , I will curse you at home , and abroad , I will curse you in your Children , &c. They are cursed in their blessings . There is no man that is a carnall brutish man , but though he live , and have revenues and pleasures , he is cursed in his blessings : For what ? is he made for this life onely ? no , he is but fatted on to the day of destruction ; they are snares to him . How do you know they are snares ? because they make him secure , and careless of the worship of God : they make him prophane , they make him despise the power of Religion ; a man may see by his conversation they are snares ; they are not promises in Christ ; for then they would come to him out of Gods Love. Therefore get into Christ , rest not in any thing abstracted from Christ : Let us not rest in any blessing , except we have it in Gods love in Christ. And I may know that I have any thing in this world , any deliverance from ill , or any positive good thing from Gods love in Christ , if I have it with a heart wrought on to the best things , to value Christ , and to account all dung in comparison of him . When I esteem my being in Christ above all beings , above being rich , or honourable , or in favour : alas , this I know is fading , but my being in Christ is Yea , and Amen , that will stand by me when all these beings will fail . This is comfortable , if I can do this , and have other things , I have them with the Love of God , and Christ. Let us get into Christ therefore . For this purpose attend upon the meanes of salvation , that the Word may be effectuall by his Spirit accompanying his own Ordinance , to open the excellencies of Christ to us , to make us love him , and get our affections into him . How are we in Christ ? By knowing him ; and then knowledge carries our hearts : For our wills cleave to that that we know to be excellent and necessary . Christ is discovered as excellent and necessary , and so the will cleaves to him as a good so discovered ; and the affections follow the will. When the will cleaves to Christ as excellent and necessary , then I love him , then I rest on him , then I have peace in him . I may know that I am in Christ , upon my knowledge of him , and cleaving to him , and finding peace in my conscience . For he that is in Christ , hath rest : Faith in Christ hath a resting , stablishing power . If I be in Christ , my soule rests : for I know that all is Yea , and Amen in him . My soule rests in him , whatsoever I find in the world to unsettle me : things are amisse , and otherwise then I would have them : but I rest in the Love of God in Christ. Let us get into Christ by knowledge : Let the will follow that , and our affections follow that : and then we shall find the rest and peace that will secure us that indeed we are in Christ. Alas , what is a man out of Christ ? as a man in a storme , that hath no cloathes to hide his nakednesse , to cover him from the violence of the storme ; As a man in a tempest , that is out of a house to hide him : As a stone out of the foundation , that is scattered here , and there as neglected : As a branch out of the Vine , out of the root , what shape is in such a branch ? it will be cast into the fire afterwards . A man out of Christ that is not cloathed with him , that is not built on him , and settled on him , and planted in him , he is a man destitute . We pittie such mens cases in the World : but if we had spirituall eyes to look on these men , on prophane civill wretches , that pride themselves in a little moralitie ( and have scarce that perhaps , ) and neglect grace , and the mystery of Christ , such a man deserves pittie : there is but a step between him and Hell , if he be out of Christ , and live and die so , and at the Day of Christ he will account him so . O , saith St. Paul , Philip. 3. I account all dung and drosse in comparison of Christ , not having my own righteousnesse , but to be found in him , having the righteousnesse of God in Christ. O happie man indeath , and at the day of judgement that is found in Christ , and not in himself , not in his own righteousnesse ; though that there must be , not to give us title to heaven . The best thing is to be found in Christ , to have his righteousnesse , and obedience , that is so excellent that Saint Paul accounted all dung and drosse in comparison of that , to be found in that . Get into Christ by all meanes ; for in him all the promises are Yea , and Amen , not out of him . If so be all the promises be Yea , and Amen in Christ , then here again see the stabilitie of a Christians estate , that hath promises to uphold him , compare it with a man that hath present things onely , with an Esau that hath the things of this life . The men of this world , as the Psalmist calls them , they have present things , they have performance ; he gives them their portion here , as he saith to Dives , Thou hadst thy good ; that which thou caredst for , thou hadst it here : and Lazarus had Pain , and miserie , and povertie here ; now the case is altered , he is advanced , and thou art tormented . A Christian as a Christian he hath a great many promises , some of them are performed : for God is delivering him , and comforting him , and protecting him , and speaking peace to his conscience : but the greatest part are yet to be performed , the perfection of Grace , and Glorie to come ; he is a Child of the promise , a son of the promise , here is his estate . Another man hath present payment , and that is all he cares for : he hath something , and he swells in the conceit of that , that he is some bodie ; What is the difference ? what hath the one but a great deale of nothing ? what saith Solomon that had tried all the world ? All is vanity and vexation of spirit : all is uncertain , and we are uncertaine in the use of them , if we have no better life then the life of nature : But the promises they are yea , they are certain , they contain undoubted certain good things , that will stick by us when all else will leave us . A Christian , take him , and strip him in your thoughts from all the good things in the world , he is a happier man then the greatest Monarch in the world out of Christ , why ? He hath nothing but present things , with a great deale of addition of misery : and his greatnesse makes him more sensible of his misery , it makes him more tender and apprehensive then other men . The other he wants many comforts of this life , he wants the performance : he is rich in bills and bonds , God is bound to him , he hath promised he will not forsake him ; but he will be his God in life , to death , and for everlasting : he hath title to all the promises : Godlinesse hath the promises of this life , and of that which is to come , 1 Tim. 4. Happie man , he hath so much performance for the present , as is usefull for his safe conduct to bring him to heaven , he shall have daily bread : he that will give him a Kingdom , will not deny him bread : he that will give him a countrey , will give him safe conduct . And besides that he hath here by performance , he hath rich and precious promises , and they are all Yea and Amen , they are certain . His life is uncertain , his estate in the world is changeable here , his life is as a vapour : and the comforts of life , are lesse then life : when life it self ( the foundation of these comforts ) is but a vapour , so uncertain , what are all the comforts of life ? yet a Christian hath comfort here , the promises are invested into him , and lodged in his heart , and made his owne by faith . Faith hath a wondrous peculiarizing vertue , it makes a man own that which is generally propounded in the Gospell . Now faith making the promises his own , and they are certain , a Christian take him at all uncertainties , he hath somewhat to build on , that is Yea , and Amen , that is undoubtedly constant and certain , that will stick by him when all things fail him . I speak this to commend the estate of a believing , repentant Christian , to make you in love with it . In all the changes and varieties in this world a Christian hath somewhat to take to ; And likewise in all the dangers of this life he hath a rock to go to , a hiding place ; God hath chambers of Providence , as it is , Isay 26. he bids the Church come into thy Chambers ; God hath a hiding place , and secret roomes to hide children in , when it is good for them , in the time of Pestilence and War , in the time of publike disturbance when there is a confusion of all things , Come into thy Chambers ; God is a resting place , and a hiding place , he is stiled so every where in the Psalmes , Psalme 18. My Rock , and my shield : as if David had said , I have many troubles in the world , but in God is my defence : for he is my Rock , my Shield , and all : whatsoever is defensive , I have it in him . What a comfort is this in all dangers ? a Christian knowes either he shall be safe here or in heaven : and therefore he doth rest : He dewells in the secret of the Almighty , Psalme 91. that is , in the love , and the protection of God Almighty : and as Moses saith , Psalme 90. Thou art our habitation from everlasting to everlasting : that is , God is a dwelling place for him that builds on his promise : for God and his Word are all one . Thou art our dwelling place , &c. He saw they dropped away in the wildernesse by the wrath of God , as we do now by the * Pestilence , and Moses made that Psalme , he took occasion to meditate of the frailty of mans life . We are as grasse , as a tail that is told ; but what is our estate in God , in the promises ? Thou art our habitation from everlasting to everlasting . We dwell not long in the world , sicknesse may come and sweep us away , but thou art our habitation : we dwell in God when we are dead , when we are out of the world ; we dwell in God in Christ for ever . Our estate in Christ is an everlasting estate . Therefore in Psalme . 112. the Psalmist saith of the righteous man there , That he is not troubled for ill newes . He is not senselesse , he is very sensible : but yet notwithstanding he is not shaken from his rest , from his rock and stay for no ill newes , or tydings , why ? The Psalmist gives the reason , his heart is fixed : upon what foundation ? upon the promises , and providence of God : God hath promised to provide for him , he is his Father : and therefore he is not afraid of ill tydings . What a blessed estate then is it to be in Christ , and to have promises in Christ to be protected and preserved here so as is for our good : and to have such a state in God for him to be our habitation , and hiding place from everlasting to everlasting ? If our hearts be fixed here , let us hear of ill tydings , of war , of this sicknesse , and contagion , let it be what it will , if our hearts be fixed , blessed men are we . But if we have nothing to take to when trouble comes , we are ( as I said before ) as a man in a storme without a hiding place . Now every Word of God ( saith the Ps●…lmist ) is a tried Word , as silver tryed in the fire . The promises are tryed promises that we may rest on them , and as we are Christians what are we but men of promise ? the best is behind , and what is our comfort in this world ? God lets down his love to us in gracious promises ; and he gives us a taste of the performance : as Children have somewhat of their inheritance in their nonage to keep them ; so somewhat of heaven to comfort our soules we have , but the main is to come , and the performance is left till then : therefore we cannot too much consider of this comfortable point . Consider how many promises we have in the Word : the certainty of them , that they are Yea , and Amen : and in whom they are founded , in him that is Amen himself ; for Christ is Amen , the true , and faithfull witnesse , Revel . 1. these are comfortable considerations . Are the promises of God in Christ Yea , and Amen ? Let us divide men who may make any use of them ; all men they are either such as are in Christ , or such as are not in Christ. All the promises being made in Christ , what comfort or what good can those that are not yet in Christ have by the promises ? I answer , till they be in Christ , none at all : for a man out of Christ is out of the favour of God ; God cannot look on such a man but as the object of his wrath , and as fuell for his vengeance : and therefore there is no hope for such a man till he be in Christ. All other things in the world cannot comfort such a man : for ( alas ! ) his being in the world , his being rich , his being in favour with such or such , what are they ? fading beings , that fail , and himself with them , he stands on the Ice ; they slip and he slips with them . What are all beings in death , ifa man have not a more stable being in Jesus Christ ? What comfort is there then for such a man by the promises in Jesus Christ ? This , that while there is life , there is hope to get into Christ , and so to get interest in the promises : for the promises are free , the word is Epangelia , free promise , it is not a promise on this or that condition : but a free promise , out of meere love , a mercie . Then though thou be yet in the state of corruption in Old Adam , yet the promise is free . But I have no worthinesse in me , thou wilt say : I have no faith , no grace in me at all . But remember the promise is free , the condition is onely if thou wilt receive Christ , which is not properly a condition of worth in thee : it is not propounded by way of condition of any worth , but thou must come with an empty hand , with a receiving hand : as a man must let fall what he hath , before he can hold , and take any thing . A man must let go other things , he must let go his hold of the creature ; he must not be so proud of the creature , and so confident in it as he was ; he must see the emptinesse of the creature , and of all things in the world : thou must see that if thou be not in Christ , thou art a wretched , damned creature . The hand of thy soul must be empty , and then a sight of thy unworthinesse is all that is required before thou come to Christ , and the promises , a sight of thy unworthinesse and a comming to graspe with Christ and the promises ; for what is faith but a beggars hand , empty of all things , comming to receive a benefit ? They are most unworthy that find themselves most unworthy . But you will say , the promise is made to the poor in spirit , and to those that hunger and thirst . It is true , but it is by way of preventing an objection of these men that are cast down in the sight of their unworthinesse . As if Christ had said , You think these men the unworthiest men in the world , that are poore , and hungry , and thirsty , you think you are destitute and have nothing ; but you are blessed , you have interest in Christ , and in the promises , they are for you . Let no man therefore be discouraged , the promises are free ; therefore be not rebellious , stand not out against Gods command ; God layes a command upon thee , though thou be not in Christ , and hast no right to the promises , he laies a command on thee to believe . Thou wilt ask , what ground , or title , or right hast thou to believe , to claim Christ and the promises ? This right thou hast , thou hast the offer of Gods love in Christ. And thou hast not onely Gods offer , but his command : God commands thee to do it , as St. John saith , he hath commanded us to believe in his Son Christ , as well as not to commit adultery , or murther : and thou art guilty if thou break this command , as if thou break the other of murther or adultery . And men that live under the hearing of the Gospell , they shall be damned more at the day of judgement for disobeying this command , for not receiving of Christ , then for the other ; for the breach of all other commands may be forgiven if this were obeyed . Therefore there is an offer of Christ with a command to receive him , and a promise if thou receive him all shall be well , all thy sins shall be forgiven : is not here incouragement enough ? And then there is an invitation , Come unto me all ye that are weary and heavy-laden . And put case thou hast nothing , yet notwithstanding come and buy without silver , saith the Prophet . If thou say thou hast nothing , yet all is free here , Come whosoever will , and drink of the water of life . And he threatens damnation if thou wilt not , the wrath of God hangs on thee if thou do not come in . I but I am a sinner . But where sin hath abounded , Grace shall more abound . So if a man stand out of Christ , and come not in to him ; there are many incouragements for him to come , and terrible denunciations of wrath if he come not , the wrath of God hangs over his head ; for if he be not in Christ , he sinks into hell when this short life is ended . So there is this to incourage a man , there is Gods command , and his sweet invitation , Come unto me . And add to that his beseeching , We are Ambassadours in Christs Name , to beseech you to be reconciled to God , to come to Christ , to come out of the state of nature , and out of the curse of God that you are under , to come out of the uncertain condition that the world affords : we beseech you to be reconciled to God , to cast away your weapons whereby you are enemies to God : he seeks to you for your love . And if you have nothing , come and buy without money , have you a will to come ? If you be besotted , and will continue in your estate , then be damned , and rot in your estate : but if you will , come and drink of the waters of life freely . Let none be discouraged , Christ and the promises are open to all . Therefore how will Gods vengeance be justified at the day of judgment , when these courses have been taken , and yet men will not come in ? As Christ said to the Jewes , You will not believe in me , that you might have life . Men will not , men are in love with the profits and pleasures , and fading things , they will not imbrace the promises that are Yea and Amen . It is nothing but wilfull rebellion that keeps men off , that rather then they will leave their sins , and come under the government of Christ , they will reject the offers of merey : if they cannot have Christ with their sins , away mercie . If they can have him to lead them to hell , to swear , and cozen , &c. then welcome Christ ; if he will come on those tearms he is welcome , but rather then they will have him upon his own tearms , they reject him . So there is great reason for God to justifie the damnation of wretched hard-hearted persons , that rather then they will alter their course , they will reject mercy , and Christ , and all . If they may have half Christ they will : they will have him with mercie to forgive them , but they will not have whole Christ as a King to govern them . So there is ground for those that are not yet in the state of grace to come to Christ : if they will receive him upon his own termes , to take him as a King as well as a Priest , to take him as a King to rule them , as well as a Priest to reconcile them to his Father . Nay , God ( as I said ) in the Ministery intreats them to receive Christ , to cast away the weapons of their rebellion , to come under his government , and all shall be well with them . But for them that are in Christ , that have imbraced , and clasped him in some comfortable measure , what comfort is it for them that all the promises in Christ are Yea , and Amen ? I answer , when we are once in Christ , & believe in Christ , all the Scripture speaks comfort to us ; if we come in , and receive him as he is offered upon his terms , to be our Governour , our King , our Priest , and Prophet ; then all the promises are Yea , and Amen to us . As for instance , forgivenesse of sins : if we receive Christ , God will forgive us our sins , and be reconciled to us for Jesus Christs sake ; We have an advocate with the Father , and he is the propitiation for our sins . The blood of Christ shall cleanse us from all sins . These promises shall be Yea , and Amen to thee : if thy sins trouble thee , they shall be done away . How many promises to this purpose have we of the forgivenesse of sins . Again , if so be thou find want of Grace all the promises in Christ are Yea and Amen : he hath promised his holy Spirit to them that ask him , Luke 11. There is a promise shall be Yea , and Amen , if thou beg it . He hath promised the fundamentall graces : He will put his fear in our hearts , that we shall never depart from him . He will teach us to love one another , you are taught of God to love one another . He hath promised private blessings in this kind , to circumcise , and cut off the fore-skin of our hearts : If a naughty , and stonie heart vex thee , he will take away that , and give thee an heart of flesh , a tender heart . So these promises in Christ shall be Yea , and Amen , if we apply , and believe them , to take away our corruption , and subdue that ; and to give , and plant Graces , he hath promised to do this : therefore make use of them , not only of the promises of pardon and forgivenesse of sins , but of grace necessary . Art thou sensible of thy imperfections , that thou canst not go about the duties of Religion , and of thy particular calling ? what saith Moses ? Who gives a mouth ? is it no tGod that gives a mouth ? And , Be not afraid ( saith Christ ) you shall have speech , and a spirit given you that all shall not be able to withstand . Be not afraid , God that calls us he will enable us . You have a promise of sufficiencie of gifts : If any man lack wisdom , let him ask it of God. If any man lack wisdom , to manage his affaires , to beare crosses and afflictions , let him ask it of God : a rich promise in that kind . And so , art thou doubtful for the time to come what shall befall thee ? God in Christ Jesus hath made a Promise , That where he hath begun , he will make an end , Philip. 1. 6. He that hath begun a good work will finish it to the day of the Lord. Christ is Alpha , and Omega too ; and What shall separate us from the Love of God in Christ ? Neither things present , nor things to come , nor any thing else : why ? because it is the love of God in Christ. Gods love is founded in Christ , and he will love thee eternally : There is a ground of perseverance . Therefore be sure to take in trust the time to come , as well as the present ; he will be thy God for the time to come , as well as for the present : he will be thy God to death . Jesus Christ is yesterday , to day , and to morrow , and the same for ever . He was , and is , and is to come . He was good to thee before he called thee ; he is good to thee now in the state of Grace , and he will be for ever . Why shouldest thou stagger for the time to come ? Take in trust all that shall befall thee for the time to come , as well as for the present : for he is Yea , and Amen himself , and all his Promises are Yea , and Amen . Christ is Amen , the true witnesse , Thus saith Amen , Rev. 1. and all his Promises are like himself , Amen . Oh but I may fall away , my grace is weak , I stagger often . But are the Promises founded upon thee ? No , the Promises are founded in Christ. Christ receives Grace for thee , and he is a King for ever , and a Priest for ever to make intercession for thee , and he is faithful . He is beloved for ever , and as long as he is beloved , thou shalt be beloved , because thou art in him . God is in Christ , and thou art in Christ , how canst thou miscarry ? God is in Christ for ever , and thou art in Christ ; will he lose a limb ? will he lose a member ? No , the Promises in him are Yea , and Amen , and not in thee . They are in thee Yea , and Amen , thou hast the benefit of them , because they are in him Amen first . I , but for the troubles of this world , for afflictions , and crosses , what promises have we to build on for them ? God in Christ is Yea , and Amen to us ; and the promises are Yea , and Amen in that kind : In all things necessary for this life , Heb. 13. Let yourconversation be without covetousnesse : for he hath promised , he will not fail thee , nor for sake thee . It is taken along from Joshuah's time : it was a promise made to Joshuah , and is enlarged to all Christians , He hath promised , he will not fail thee , nor forsake thee : Therefore Let your conversation be without covetousnesse . Insinuating the reason why men are covetous , because they do not trust that promise , I will not fail thee , nor for sake thee . For if men in their calling as they should do , would trust in God , without putting forth their hands to ill meanes , their conversation would be without shifting , and covetousnesse . Therefore covetous men are faithlesse men , they believe not the Promise , that God will not fail them , nor forsake them ; for then they would not live by their wits , and by their shifts , but by faith in this very promise which is Yea , and Amen to all that believe it . God is a Sun and shield , Psal. 84. and no good thing shall be wanting to those that lead a godly life . Would you have more ? he is a Sun for all good ; he is a Shield to keep from all ill . I am thy buckler , and thy exceeding great reward , saith God to Abraham : I am thy buckler , to keep thee from all ill ; and thy exceeding great reward , to bestow all good : having these promises , why should we stagger ; they are Yea , and Amen in Christ : God is Al-sufficient in Christ. For the issue in our labours , Oh , what will become of it ? we take pains to no purpose , we rise early , and go to bed late , what will become of all in the issue ? What saith Saint Paul ? 1 Cor. 15. Be constant , alway abounding in the work of the Lord : be ye abundant in the work of the Lord , knowing that your labour is not in vain in the Lord : therefore abound you in the work of the Lord : let the issue go to God , you have a rich promise , Knowing this , that your labour is not in vain in the Lord. Therefore you know , when Peter had fished all night , and had caught nothing ; when Christ bids him cast the net into the Sea : saith he , We have fished all night , and catched nothing , to what purpose should I cast it ? yet in thy Word , in thy command I will cast it ; he obeyed , and he drew so many , that the net brake again with the fish . So , I say , it is thy command , Lord , that I should go on in the duties of my calling , that I should do that that belongs to me ; and in well doing , to commit my self to thee as to a faithful Creator , and a gracious Redeemer , and to cast my self on thy Promises , do what thou wilt : you shall see then as the Apostle graciously speaks , Your labour shall not be in vain in the Lord. Cast your care on him : for he cares for you . I but when we have done , there are so many imperfections cleave to that we do , that they discourage us . Why look , the Promise is Yea , and Amen for acceptance , a cup of cold water is accepted : offer that thou doest in the mediation of Christ : God will pardon that which is faulty , and accept that which is good . So we have Promises of acceptance in Christ , God will pardon , and spare us as a Father spares his child . Doth not a father accept the endeavour of his poor child , and pardon his weaknesse when he cannot do as he would ? God looks on us as a Father on his children . Therefore let us not fear this , we have a promise of acceptance of what we do , though it be weak , and maimed , and lame obedience . If we cannot do as much as others , yet bring two Turtles . They that could not bring an Oxe , a great sacrifice ; a lesse was accepted , two Pigeons : if thou canst not do as much as others , a little sacrifice shall be accepted . Oh that we had faith , we might run through all the passages of our life , justification , sanctification , perseverance for the time to come ; the duties of our calling , the issue of our labours , whatever you can imagine . There is no passage of our life , but our soules would be supported , if we could think that these promises are Yea , and Amen in Jesus Christ. There is no estate that we are in , but there are Promises made to it : we want no good , but we have a promise of supply : we are under no ill , but we have a promise , either for the removall of it , or for the sanctifying of it , which is better . We may enlarge it likewise to posterity : If the Promises in Christ be Yea , and Amen , that is , true to us , and to them that succeed us : for as I said , Christ is yesterday , to day , and the same for ever . He was yesterday to our ancestors ; to day to our selves ; to morrow , to our posterity . Therefore saith Peter to the believing Jewes , Act. 2. The Promise is made to you , and to your children ; your children are in the Covenant , and God is the God of thee and of thy seed : For the Promises in Christ are Yea , and Amen : they are constant to us , and to our children , to the end of the world . It is a comfort to parents that can leave their children no inheritance , they leave them God in Covenant , and he is a good portion : I will be thy God : for the grand promise is the promise of the Father , Son , and Holy Ghost . God hath promised to be a Father , and the Father gives his Son , and the Father and Son give the Holy Ghost . Well then , God is the God of us , and of our children ; he is the Father of us , and of our children : Christ is the Christ of us and them ; the Holy Ghost is the Spirit that sanctifies us and them . Is not this a comfort to those that can leave their children nothing else , that they leave them God in Covenant ? And this is a comfort for children if they have good Parents , that they may say when they pray , O God of my father Abraham . And as David , Psal. 116. I am thy servant , and the son of thy handmaid , I am thy servant my self , and the son of one that was thy servant . Is not this a comfort to a Christian to say , I am thy servant , and the son of thy servant , therefore there is a double bond why thou shouldest respect me ? I cast my self on thee , and I am the son of a believing father , of a believing mother . Oh it is a blessed thing to be in Covenant with God , that those that can leave their children little else , can leave them a place in the Covenant by their own goodnesse , and faith . Wicked Parents are cruel , they damn their own soules , and they are cruel to posterity . Jeroboam hurt his posterity more then all the world besides , for his sin God cursed his posterity , They walked in the wayes of Jeroboam . God many times will not punish men themselves , but their posterity . Wicked Kings , God spares them themselves sometimes , but he punisheth their posterity . Jeroboam was spared for his own life , but his posterity was punished : when wicked men dye , others applaud their wisdome ; they dye thus and thus , &c. and their posterity applaud their wisdome : God therefore curseth their posterity , walking in their wayes . Jeroboam's children I say , had cause to curse their father ; they had a prejudice in his example : they thought him a very wise man , that by setting up the Calves he could make such a rent , but it turned to their destruction . I say , parents are cruel to posterity : for God revengeth their sins on their posterity . Let this be a strong motive to men to believe in Christ , that they may leave a good posterity , a posterity in Covenant with God. Men are very Atheists in this point : for they are more careful a great deal to leave them rich , to leave them great , then to leave them good ; and so they leave them a little goods perhaps , but they leave the curse and vengeance of God with it . I beseech you therefore enlarge this comfort , that the Promises of God concerning all good things are made in Christ , they are Yea , and Amen to our selves , and to all ours , to our posterity . Thus I have laboured to lay open a little to you the Promises , you may enlarge them your selves : Therefore take this course , First , consider your present estate , if you would make use of this portion , it is our portion , our best inheritance are the Promises , and indeed they are a good childs portion ; though the world take all from us , though God strip us of all , if he leave us his Promises we are rich men . Therefore the Psalmist calls them his portion , and his inheritance ; and indeed so they are : because they are so many bonds whereby God is bound to us ; they are so many obligations . And if a wretched exacting man think himself as rich as he hath bonds , though he have not a penny in his purse : ( He that hath a thousand pound in bonds , thinks himself richer then he that hath an hundred pounds in money , and he thinks he hath reason to be so , because he hath good security . ) Certainly , a Christian that hath rich faith in the rich promises , he is a rich man , because he hath many bonds , and when he pleaseth he can sue his bonds , and God is well pleased with it . Therefore indeed there is little difference between a Christian in poverty , and a rich Christian ; onely the one hath more for the present , but God is the riches of the other . As for a worldling , he hath but a Cistern when he hath most , the other hath the spring , he hath God in Covenant , and Gods promises . Let us therefore consider every day the exigents we are in , whether in want of grace , or want of assistance , and necessaries , or want of comfort ; and according to that let us consider what we are to do , are we at our wits end now ? is there no hope for this in Israel ? Yes , God hath left us rich and precious promises , let us look to them . In the next place then , from our wants look to the Promises , and proportion the promises to our wants , ranck the promises , it were a good work . Oh , that we should have so many promises , and yet have them to seek when the Devil besiegeth us : he layeth siege to shake our consciences , and we are to seek in the time of temptation . Let us remember the promises answerable to our necessities . If we be troubled with sin , call to mind the promise of forgivenesse . If we be troubled with want , call to mind the promise of supply . If we be troubled with fear for the time to come , call to mind the Covenant of grace , the marriage for everlasting ; God whom he loves , he loves to the end . God loves us in Christ , he loves Christ for ever , therefore he will love us for ever . So , as I said before , suit the promises to our present estate . And from the promises have a higher rise yet , go to him in whom they are made : they are rich promises indeed , good promises ; but how shall I know they shall be performed ? in whom are they made ? In whom ! God loves thee in Christ. What is he ? God , and man : he is God , and therefore able to perform them : he is man , and therefore he loves thee as his own flesh , and therefore he will perform them . He is the Son of Gods love , God for his sake as Mediatour will perform them : heaven and earth shall conspire for thy good , rather then thou shalt misse of the performance of the least promise . Therefore from thy wants go to the promises , and from the promises go to Christ , and consider him , he is anointed of God for thee : he is anointed that he might be thy Christ , and thy Jesus , that he might be thy Saviour , Immanuel , God with us , that he might reconcile God and us , that in office he might be so , that he might bring God and us together , Consider him . And then go to God , and consider what relation in Jesus Christ God hath put upon him . In Christ God is a Father , and what can a Father deny to his adopted son in Christ , whom he looks on in his natural Son Christ ? Yea , and to settle our minds the more , let us consider the relations that God and Christ have put upon them , and the relations we stand in ; and the many promises we have in Christ , who is anointed , and sealed by God the Father to be our Saviour , and to bestow good upon us . God is become our Father ; what a world of promises is in that word Father ? what will a father deny to his son ? What if God had not left particular promises in Scripture , if he had left but the relation of a Father , it had been promise enough , what can a father deny his child ? And then Christ , what relation hath he taken on him ? he is our Husband : what a world of promises is there in that ? what can a loving husband deny his spouse , that he hath given himself for ? He hath taken upon him to be our head , what want of influence can there be from such a head , that hath taken all upon him for the body ? the head sees , and hears , and doth all for the body ; so Christ heares , and sees , and doth all for us . What a world of promises is in this relation of a head , if there were no particular promise ? Again , Christ stiles himself sweetly our brother : what a world of promises are in these relations ? God the Father is ours , Christ is ours : here is the grand Promise , I will be your God , and will give you my Son. And then in the third place , he hath promised his Spirit ; he will give his Spirit to them that beg him : what a world of Promises is in that promise of the Spirit ? It is a comforting Spirit , a sanctifying Spirit , a quickening Spirit , a strengthening Spirit , all is in the Spirit . As our soul doth all that the body doth : so it is by vertue of the Spirit , all the grace , and all the comfort we have . God hath promised himself , and Christ , and the Spirit , the whole Trinity . There is the grand Promise , I will be your God , Christ shall be your Christ , and I will give you my Spirit . If we had not other promises , what a world of comfort have we in these ? Now in what relation stand we to these ? We are children , we are heires , we are Temples of the Holy Ghost , &c. put case our memories do not serve to call to mind particular promises , in the time of trouble . Consider in Christ how God loves thee , he is thy God in Christ : how Christ loves thee , he hath taken thy nature on him to be thy husband ; he makes love to thee , and desires thee to be reconciled . And the Spirit is given thee by Christ , he hath promised to give him if thou ask him , the holy Spirit is the Spirit of Promise . Think therefore of the general , of the Covenant of grace ; and these relations that have the force of promises ; for sometimes particular promises may not come to our mind perhaps ; and these will stablish a man against the gates of hell , and against all particular temptations . This course we ought to take then to feed our thoughts with the promises : the promises are the food of faith : let not our faith languish and famish for want , for want of meditations of God , and Christ , what relations they have put upon them ; and for want of meditating on particular promises in all kinds . How well thriving might our faith be , if we would oft think of these things ? And to make us the more to think of these things , consider , that all other things , alas , what are they , when we have not a promise of them in Christ ? They are all vain , fading things , they will all come to nothing . That which we have by promise , grace , and comfort , and glory , they are ours for ever . God is ours for ever , Christ is ours for ever , the Spirit is ours for ever , the relations we are in are for ever ; all other things are nothing , they will come to nothing ere long . This course we ought to take then , that we may have comfort by the Promises . Again , in the next place , if we look to the kinds of the promises , whether to the promises for this life , or the promises of Grace . If they be promises of this life , take heed we abuse not our selves in them . There have been grosse miscarriages even from the beginning of the world , & will be to the end of the world in the false application of outward promises . We see the Jews cryed , The Temple of the Lord , the Temple of the Loed , as if God had tied himself to that by a perpetual promise : Trust not to lying words , saith the Prophet , you think you are Gods people , and that he will alwayes keep you out of captivity , challenge not temporal promises without reservation , and subjection to Gods will , as he shall see goood . Babylon saith , I sit as a Queen , and I shall for ever . So mystical Babylon in the Revelation saith , I sit as a Queen , till her Judgment and destruction come in one day ; because she trusted to her present temporal estate . Let no man promise himself that that God doth not promise in his Word , immunity from the crosse : for whatsoever Promise of protection , and provision we have , all is with the exception of the Crosse : remember therefore to construc the Promises aright . Then again , another rule about the Promises is , That it is usual with God to perform them in a wonderful manner , that men know not how : he doth perform them notwithstanding : ( take that for a rule ) How is that ? As Luther was wont to say , Gods carriage is by contrary meanes ; he performs them wonderfully . He promised Abraham a child , but his body was dead in a manner first , and Sarah's womb . He promised Joseph to raise him up so high ; but alas , the iron entred into his soul first . He promised that Christ should come , but all was desperate first , The Scepter was departed from Judah . So he hath promised , that we shall rise from the dead , but we must rot in our graves first . He hath promised forgivenesse of sins , that he will be mercifull to us , but he will waken our consciences to see our desperate estate , that we are forlorn creatures first , and unworthy of any respect from him . He hath promised us happinesse , we that are Christians are the happiest creatures in the world , yet in the sense and eye of the world for the present we are the most forlorn creatures that are : yet he performes his promise with comfort here , and at last will fully manifest his love to us . So at the last his Promises shall be wonderfully performed . God doth not perform his Promises according to humane policy ; he will not do thus , because we look he should do thus and thus : he will crosse our expectation , and yet perform his promise . Saint Paul looked to come to Rome , but he thought not of coming to Cesar by whipping , and perill , and ship wrack . Moses knew he should come to see Canaan , did he think to have such a conflict in the Wildernesse ? alas , he thought not of it . God doth wondrous strangely perform his Promises , by contraries ; he crosseth our imaginations and conceits directly , and yet he is true of his promise . Another branch of this is , That though Gods Promises be Yea , and Amen in his time , yet he usually defers his promises for a time , and why ? Among many other reasons , To mortifie self-confidence , to fit us for his blessings : for except he deferred them , we should not be fit for them : he defers them , that we may be fitted for them long before they come ; That we might mortifie self-confidence , to see that he immediately and graciously performs his promise . And in the mean time to exercise faith , and repentance , and desire , and prayer , therefore he defers them ; but yet they are Amen at last , though he defer . Gods time is better then ours , he knowes better then we : the Physician knowes his time better then the Patient . Hereupon comes a duty consequently upon this dispensation of God : if he perform his promises wondrously , and unexpectedly , and perform them in delay ; let thy duty be answerable to his dealing , wait , wait upon God , tie him not to such and such courses : he can transcend , and go beyond thy imagination , and do more then thou art able to conceive , as the Apostle saith : therefore wait his good time , H●… that shall come will come : Stay Gods leisure , prevent him not , run not before him . And as he doth things by contraries : so when thou art in contraries look for contraries : when thou art in fin , and feelest it on thy conscience , believe that he is made righteousnesse to thee ; he hath promised it , it is Yea , and Amen in Christ. When thou shalt be turned to dust in the grave , believe that he will raise thy body : this promise is Yea , and Amen , and as a pledge of it Christ is gone to heaven : when thou art miserable , remember the Promise , thou shalt be glorious with Christ as he is glorious : All his Promises are Yea , and Amen : in contraries believe contraries : because in contraries he performs contraries : and say as Job doth , Though he kill me , yet will I trust in him . I know thou canst not deny thy self , and thy Promises are Yea , and Amen . In the worst estate that befalls us , let us learn to wrastle with God in the Promises , and implead his Promises . Why , Lord , thou hast promised forgivenesse of sins to them that ask it : thou hast promised grace , and mercy , and favour ; remember thy promise , thou canst not deny thy self , thou canst not deny thy gracious promise , thy Word is as thy self , thou art Amen , and thy Word is Yea , and Amen , onely give me grace to wait thy good leisure : yet I will not let thee depart without a blessing , I will hold thee till I have received a gracious answer , as Jacob wrastled with him till he had the blessing . Let us labour to answer the promise with our faith , and labour to bring our soules to be like his Promises ; they are Yea , and Amen , though they be not presently performed : let us constantly believe a constant Promise , let us cleave to God , let us have a Amen for Gods Amen . Are the Promises Amen ? Amen let the soul say ; Lord , So be it , so it shall be , I will seal thy Amen in thy promise , with my Amen in my faith : so let us have an Amen for Christs Amen . They are all , and will be all Amen in Christ in fit time : all the gracious Promises will be Yea , and Amen , let our soules echo , and say , Amen . For our faith must answer the Promises : faith , and the Promises be correlatives : for the promise is not except it be applyed : Let faith answer the promise ; let us labour to be established in the Promises in Gods Word . Shall we have certain Promises , and shall we waver and stagger ? Therefore let us complain , Lord , thy Promises are sure and certain as thou hast said , what is the reason I cannot build on them ? Oh my unfaithful heart ! Let us condemn our unbelieving , our lying hearts , that call the truth of God into question , and make that which is yea , and amen , to be yea , and nay . We make truth a lie , and do rather believe our own lying hearts , then Gods immutable , and unchangeable Promises . Therefore let us see the fulnesse of our hearts , and complain of them to God , and desire him to cure it , and redresse it , and he will do it . This is to give glory to God indeed ; we cannot honour God more then to believe his Promises , and build on him . This will breed love , when we feel the comfort of the Promises . Foolish men think to honour God by complements , by dead performances : filly men consider that the principal honour in the world to God ; is to seal his truth , that thou shouldest not make him a liar . Hath he promised all things in the world ? get faith , that will honour him , and he will honour thy faith . What makes God honour faith so much ? He that believes he will bring him to heaven . Faith honours him ; it gives him the glory of his truth ; the glory of his goodnesse , of his mercy , of his truth , &c. as it honours him , he honours it . The Believer shall come to heaven , when the idle fashionable Christian shall vanish with his conceits , that thinks to serve God with empty vain shadowes . Honour God with the obedience of faith , man ; cast thy self upon him , trust in him , in life and death , and then thou givest him the honour that he requireth at thy hands : For as the honour of his mercy is the greatest honour he will have in this world , more then that in the Creation : so thou honourest him more in the Gospel , to cast thy self on him for forgivenesse of sins , and life everlasting , and for the guidance of thy daily course of life ; thou honourest him more then by looking on the creature , or by doing him any service . He is honoured more by faith in Christ , then by any other way . Let faith go to him , as faith honours him , so he will honour it , Let it be according to thy faith . Let not all be lost , let us bring vessels for the precious Promises , the vessel of a believing heart . Shall all this be lost for a vain heart that will not lodge up these promises ? shall we have a rich portion , and neglect it ? shall we have so many promises , and not improve them , and make use of them ? Therefore I beseech you , let it be our practice continually every day , of all portions of Scripture make the Promises most familiar to us : for duties follow promises : if we believe the Promises with our heart , they are quickning Promises , we will love God , and perform other duties . Faith works by love . If we believe , love will come kindly off . Therefore he saith here , All the Promises are Yea , and Amen : insinuating , that all is included in the Promises . Let us empty our hearts of confidence in any thing , and fill them with the Promises in Christ that are Yea and Amen . Let us stablish our hearts with the Promises , let us warm , and season , and refresh our hearts every day with these . In these times of infection , what do we ? those that are careful of themselves , that go abroad in dangerous places , they have Preservatives ; they take something to preserve their spirits , and to strengthen them against the contagion abroad : and it is wisdome so to do , it is folly to neglect it , and to tempt God , not to be careful in this kind : it is very well done . But what is this , if thou do not fence thy soul and thy spitit , and take a draught of the Promises every day afresh ? Let us take out our pardon of course every day of the forgivenesse of sins . We sin every day , let us go for our pardon ; If we sin , we have an Advocate with the Father , Jesus Christ , and he is the propitiation for our sins . And the blood of Jesus Christ shall purge us from all sin . And he is in justifying us still every day , he is acquitting our soules : and there is a pardon of course to be taken out every day . Let us renew and refresh our hearts with the Promises of pardon and forgivenesse of sins every day . Let us strengthen our soules with renewing the Promises of grace for that day to walk comfortably before God , that he will keep us by his Spirit from sin , that he will be a shield , and a Sun to us , that he will give us wisdome to carry our selves as we should , and he will give us his holy Spirit if we beg it . Let us every day take these Promises to be Cordials in these dangerous times ; and then come life , come death , all shall be welcome : why ? because we are in Christ , and have imbraced the Promises , and Christ ; and all in Christ is Yea , and Amen : it shall go well with us . What a wondrous comfortable life would a Christians life be , if he could yield the obedience faith answerable to the promises ? What a shame is it , that having such rich promises we should be so loose , so changeable , that we should be cast down with crosses , and lift up with prosperity ? It is because we believe not the promises of better things , therefore we are proud of present things , and cast down with present crosses , and are fast and loose . Now we have good things for the present , afterward the devil comes between us and the promises , and makes us let go our hold . Religion stands on this , which makes me to presse it the more . If this were well taken to heart and digested , we should know what Religion means ; if we know Christ , and the promises , all other things will come off . All others are but formalities , they will never comfort without the confideration of knowing God in Christ , and the rich promises to us in Christ. Likewise , if this be so , that the promises of God in Christ are Yea , and Amen ; This teacheth us how to make use of all former examples of others , and of all former goodnesse to our selves . Was God merciful to Abraham , and to David ? Our father 's trusted in thee , and were not confounded , Psal. 22. Therefore he reasons , If I trust in God I shall not be confounded : for the Promises are Yea , and Amen ; they are true to one as well as another : And whatsoever was written afore , was written for our comfort , Rom. 15. And this is a singular good use we may make of reading of the stories of the Scripture , and of holy men , that the same God he lives for ever , his arm is not shortened : he that was , is , and is to come : and therefore we should read histories with application : Did God make sure his Promises to them ? surely , he will make sure his Promises to us . Had David forgivenesse of sins upon his confession ? surely so shall we . Abraham believed , and it was acc●…ed to him for righteousnesse , and ●…o it shall to us if we believe . It is alledged for that end , Rom. 4. And S. Paul prefixeth his example to all posterity , God was mercifull to me , and not so onely , but to all that believe in him , 2 Tim. 2. This is an Use that we may make likewise of the story of our own lives , as well as the story of others : for consider the former times , why , Lord , thy Promises heretofore have been Yea , and Amen , thou hast delivered me from such and such dangers , thou hast been so good , and so good to me , thou art not changed . Let us store up experience out of the story of our own lives : God is Yea , and Amen , and his Promises are Yea , and Amen , constant to all his Children , and to their children : and they are alike in all ages from Generation to Generation , as Moses saith , Psal. 90. Thou art our God from Generation to Generation for ever . Thus we see how to make use of the Promises : for Promises we must know , are either directly to particular persons , or implyed . A promise made to any directly , to any in particular , is an implyed promise to me in the general equity in matter of grace , and glory , or the removal of some true misery : what was made to Joshua , is applyed to all the Church , Heb. 13. that which was directly promised to him , is an implyed promise to all that will make use of that example . Again , if so be that all the Promises of God be Yea , and Amen , that is , certain , and constant in Christ ; this should comfort us when men deal loosely with us , and fail in their Promises , whereon we have perhaps builded too much , when men deal falsly with us . And indeed there is nothing that makes an honest heart wearier of this wicked world , then the consideration of the falshood of men in whom they trust . Oh it is a cruel thing to deceive him , that unlesse he had trusted he had never been deceived by thee ; it is a treacherous thing , but this world is full of such treacherous dealing , that a man can scarce trust assurances , much lesse words . But there are things thou mayest trust , if thou have a heart concerning the best good , there are Promises that are Tea , and Amen : there is a God that keeps Covenant , it is his glory to do so from Generation to Generation . Here is the comfort of a Christian , when he finds falsenesse in the world , to retire to his God , and hide himself there . And in the uncertainty of all things below , in all changes , as this world is full of changes , now poor , now rich ; now in favour , now out of favour : why what hath a Christian to cast himself on ? The Promises of God in Christ , they are Yea , and Amen ; they are promises that never fail . They that know thy Name will trust in thee , Psal. 9. what is the reason ? it followes , Thou never failest those that trust in thee . Therefore in the vicissitude and intercourse of all earthly things under the Moon , that are like the Moon , changeable , let us stablish our soules upon that which is unchangeable , and that will make us unchangeable , if we build on it , For the Word of the Lord endures for ever , Esay 40. which is alledged by Peter , 1 Pet. 1. All flesh is grass ; and as the flower of the grasse , that is , it fades as the grasse , and as the flower of the grasse : all the excellency of wit , and learning , it is but as the flower of the grasse , but the Word of the Lord endures for ever . How doth the Word of the Lord endure for ever ? Saint John expounds it , 1 Joh. 2. A true Christian endures for ever by the Word of the Lord : he that believes in the Word , he endures for ever , because his comforts endure for ever , they are Yea , and Amen , his grace endures for ever , Gods love endures to him for ever . Therefore by building upon that which is certain , we make our selves certain too , when the Word is ingraffed , it is S. James his phrase , when it is ingraffed into our hearts , it turns our hearts to be like it self , it is eternal it self , and it makes us eternal : He that doth the will of the Lord abides for ever , saith S. John. The world passeth and the lust thereof ; but he that doth the will of the Lord abides for ever . And the Word of the Lord abides for ever , as it is in another place , the one expounds the other , that is , we by believing , and doing the Word of the Lord abide for ever . To stir us up to rely constantly upon this Word , the promises , and the grace of God brought to us by the promises . As I said before , Shall we have certain promises of God that never lie , and shall we not build on them ? What is there in the world to build on , if we cannot build on this ? and yet the froward heart of man will believe any thing , rather then Gods truth . The Merchant man he commits his estate , his goods to the Sea , he hath no promise that they shall come again , it is onely in the providence of God , he hath made no promise for it . The Husbandman commits his seed to the ground , though he have nothing left of his seed ; and though he sowe in tears , yet he commits all to the earth in hope of a return ; and yet he hath no promise for this , but Gods ordinary providence , that may sometimes fail . Are we in such hope when we commit our seed to the ground , and when we commit our goods to the Sea , to the Waves , and yet have not a promise for this ; but Gods ordinary providence , which oft-times failes , having not bound himself that it shall be alway so : because God will shew himself the God of nature , that he can command nature ? and shall we not trust him when we have his providence , and his promise too ? when he is bound by his Promise , when he hath made himself a debtor to us ? when the free God , who is most free , hath made himself a debtor by his promise , and hath sealed his promise by an oath , and by Sacraments . Alas , God hath made all things faithful to us , therefore we trust them : but we trust not him that hath made other things so , and is so faithful to us . Therefore let us build on these Promises in Jesus Christ. Now to direct us a little further , to train our selves up to make use of the Promises of God in Jesus Christ ; Observe every day , how God fulfills his promises in lesser matters . Parents train up their children by education , that they may trust them for their inheritance . So God traines us up to believe his providence , that he will provide for us , without cracking our consciences by ill means : will we not believe his Promises for these things , and will we believe him for life everlasting ? no , certainly we cannot : therefore let us exercise faith to believe the promises for provision , that he will not fail us , not forsake us , but be with us in our callings , using lawful means for the things of this life . Sometimes again take another method : when faith begins to stagger for the things of this life , quicken it with the grand Promises . Will God give me life everlasting ? and hath he given me Christ ? are his Promises in him Yea , and Amen ? will he give me the greater , and will he not give me the lesse ? Sometimes by the lesser , be encouraged to hope for the greater ; sometimes quicken our deadnesse and dulnesse in believing the lesser , with the undoubted performance of the greater . Will God give me life everlasting , and will he not give me provision in my pilgrimage till I come there ? undoubtedly he will : Fear not little flock , it is your Fathers will to give you a Kingdome , saith Christ. They were distrustful for the things of this life ; Do you think , saith he , that he will not give you the things of this life , that keeps a Kingdome for you ? Fear not . Again , when we hear any promise in the Word of God , turn it into a prayer , put Gods bond in suit ( as it were ) his promises are his bonds , sue him on his bond , he loves to be sued on his bond : and he loves that we should wrastle with him by his promises ; Why , Lord , thou hast made this and this promise , thou canst not deny thy self , thou canst not deny thine own truth ; thou canst not cease to be God : thou canst as well cease to be God , as deny thy promise , that is thy self . So let us put the promises into suit , as David , Psal. 119. ( if it be his ) Lord , remember thy promise , wherein thou hast caused thy servant to trust : as if God had forgotten his promise , Lord , remember thy primise , I put thee in mind of thy promise , wherein th●… hast caused thy servant to trust . If I be deceived thou hast deceived me , thou hast made these promises , and caused me to trust in thee , and thou never failest those that trust in thee . What makes a man faithful ? Trust to a man makes him faithful ; so when God is honoured with our trusting of him , it makes him faithful . Let us therefore put in suit his promises of provision , and protection every day in the way of our calling ; and for necessary grace and comfort , that he will not fail us in any necessary grace to bring us to heaven , considering that he hath filled our nature with all grace in Christ. Again , let us take this course , when we hear of rich and precious promises that are made , labour to know them . What ? shall we have an inheritance , a portion , and not labour to know it ? Let us labour to know all our portion , and to know it of those that search the Word of God , to be glad to hear any thing , concerning the priviledges , and prerogatives of a Christian , those that dig the Mines of the Scripture , which is the office of the Ministers : let us labour to know all our priviledges . Let not Satan rob us of one priviledge . Every promise is precious , they are rich promises , yet they are no more then God thought necessary for us ; he thought all little enough to stablish our faith , let us not lose one , we cannot be without one : let us labour to know them . And when we know them , work them upon our hearts by meditation , and shame our selves upon it : say , is it true , are these promises so ? is it true , that God hath revealed these things in his Word ? To whom hath he made them ? to Angels , or to beasts ? No , to men , to sinners , to men in the world to comfort them ; they are their provision , their inheritance , as David saith , Psal. 119. Thy word is my inheritance , and my portion : they are sweeter then the honey , and the honey-comb . Are they so ? Do I believe this , or do I not believe it ? Yes , I do : If I do , can I believe them , and be so uncomfortable ? Let us shame our selves : do I believe the promises of life everlasting , the promises of perseverance , the promise that God will hide me in danger , that he will be my habitation , and my hiding place ? and do I look to unlawful means ? Do I live without God in the world , as if there were no Promise ? what a shame is this ? There is a weaknesse in my faith certainly : when a branch withers , there is a fault in the root ; so there is a defect in the radical grace , that it drawes not juice out of the promises as it should : there is a defect in my faith ; therefore I will look where the defect is , and strengthen my faith . Thus we should shame our selves ; Can I hear these Promises , and be no more joyful , and be no more affected ? Can I use indirect means , and yet believe that God is Al-sufficient to me in the Covenant ? Certainly I cannot . Therefore let us come to the tryal , to some few evidences , that a man doth believe in the promises . He that believes the promises of God in Christ to be Yea , and Amen , doubtlesse he will be affected answerable to the things promised : saith David , Thy Statutes they are the joy of my heart . The Promises will be the joy and rejoycing of our heart . He that can hear of promises , and not be affected , certainly he believes them not . When a man thinks of his inheritance , and of his evidences , that they are clear , that he shall enjoy it without suit , or trouble , it comforts him , he cannot think of it without comfort . Cannot a man think of a little pelf of the earth without comfort , when he knowes he hath assurance to it ? and shall we think of heaven , and happinesse , and not rejoyce ? will not these be the joy of a mans heart ? certainly they will affect him . When good things are apprehended by faith , will they not work upon the affections ? certainly they will. Again , where the promises are believed , they will quicken us to all chearfull obedience : certainly , if God will assist me with strength , and comfort if I go on in his wayes , and in the end of all give me life everlasting , this will quicken me to all obedience . Therefore those that go deadly and dully , as if they had no encouragement here , nor promise of glory after , they believe not the promises . For God doth not set us on work as Pharaoh set the children of Israel to make brick without straw : but when he bids us do any thing , he promiseth us grace , and gives us his Spirit , and after grace he gives glory . If men did believe this , they would go about Gods work without dulnesse , and staggering : so far as we are dull , and stagger in the work of God , so far our faith is weak in the promises of God. Again , as they quicken in regard of comfort , so they purge in regard of holinesse : for they make men study mortification , and sanctification , 2 Cor. 6. and the beginning of the 7th . Having these promises , Let us purge our selves from all filthinesse of flesh , and spirit , perfect sanctification in the fear of God. Having these promises : So that the promises as they have a quickning , so they have a purging power ; and that upon sound reasoning . Doth God promise that he will be my Father , and I shall be his son ? and doth he prcmise me life everlasting ? and doth that estate require purity ? and no unclean thing shall come there ? certainly these promises being apprehended by faith , as they have a quickning power to comfort , so they purge with holinesse . We may not think to carry our filthinesse to heaven : Doth the swearer think to carry his blasphemies thither ? filthy persons ; and liars are banished thence , there is no unclean thing . He that hath these promises purgeth himself , and perfecteth holinesse in the fear of God. He that hath this hope purifieth himself , as he is pure , 1 Joh. 3. So these promises affect , and quicken , and purge . And then the promises they do settle the soul : because they be Yea , and Amen ; they make the soul quiet . If a man believe an honest man on his word , he will be quiet ; if he be not quiet he doth not believe : so much faith , so much quiet ; Being iustified by faith , we have peace with God through Jesus Christ our Lord. So much faith , so much peace , Philip. 4. In nothing be carefull , but let your desires be known to God in prayer , supplication , and thanksgiving ; and when you have done this , The peace of God which passeth all understanding , shall preserve your hearts and minds in Christ Jesus . So where there is prayer , and thanksgiving , and doing of duty ; The peace of God which passeth all understanding , will keep the mind in Christ : and where there is not quiet and peace to preserve the heart & mind , there is neglect of duty before , not committing our selves to Gods promises to build on them . Again , where there is a believing the promises , there is not only a staying of the soul in generall , but when all things are gone ; when all things are contrary ; that is the nature of faith in the promises . Put the case , that a Christian that is of the right stamp , have nothing in the world to take to , only Gods Word and Promises : surely he knowes they are Yea , and Amen . It is the Word of God al-sufficient , he is Jehovah : he gives a being to his Word , and to all things else , therefore he hath the Name Jehovah : therefore thinks the soul , Though I have nothing , yet I have him that is the substance of all things : all other things are but shadowes ; God the Father , Son , and Holy Ghost , are the substance that give all things a being , and therefore I will cast my selfe on God : here now is the Tryumph of faith , when there is nothing else to trust to : nay , when all things else are contrary , when it is faith against faith : and hope against hope ; when there is such a conflict in a man , that he sees nothing but the contrary : here faith will shut the eye of sense , and not look to present things too much : though I see all things contrary , though I see rather signes of anger then otherwise , yet I will hope , and believe in God ; for this , or that . Here is the wisdom of a believing Christian that believes the promises he will shut his eyes , and not look on the waves , on the troubles , they will carry him away , and dazle him ; but he looks to the constant love of God in Christ , and to the constant promises of God : his nature is constant , and his truth is as his nature : he cannot deny himself and his own Word when he hath made himself a debtor by his promise , and bound himself by his Word . Therefore in contraries say as Job , Though he kill me , yet will I trust in him . True faith when it is in strength will uphold a man when all failes : nay , it will hold a man when all is contrary . This our Saviour Christ , in whom all the promises are Yea , and Amen , did excellently teach us by his own example : For when all was contrary , and our blessed Saviour felt the wrath of God , which made him sweat drops of blood , and made him cry out , My God , My God , why hast thou for saken me ? yet here faith wrastled with , My God , my God , still , even under the wrath of God. He brake through the seeming wrath of God , into the heart of God. Faith hath a piercing eye , it will strive through the clouds , though they be never so thick ; through all the clouds of temptation . Christ had so piercing a faith , it brake through all ; he saw a Fathers heart under an angry semblance . So a Chistian triumphs by faith in oppositions to faith : when all is contrary to faith , yet notwithstanding he can say My God still . This is an evidence of a strong faith in the promises . Again , an evidence of faith in the promises is faithfulnesse in our selves , in our promises to God : for surely the soul that expects any thing of God , that he should be faithfull , it studies to be faithful in the Covenant , Psal. 25. All the wayes of God are mercy , and truth . All his dealings to his Children are mercy , and truth , to them that keep his Covenant . For you know , the promises have conditions annexed : and where God fulfils his promise , he gives grace to perform the condition , to walk before him , to allow our selves in no sin : for if we allow our selves in any sin , we perform not the Covenant on our part . Now God will give grace to perform the Covenant where he will perform his own . Therefore those that are unfaithful in their Covenant , and yet think God will be faithfull to them , it is presumption . When we come to the Communion , we think we do God a great deal of service : but we must consider we enter into Covenant with God , as well as he binds himself to us . He gives us Christ , & all his blessings : he reacheth forth Christ with all in him , if we will receive him . I but we bind our selves to God , to lead a new life , and to be thankful , and to shew it in obedience . And so in Baptisme : we do not only receive in the Sacraments , but we yield , we bind our selves to God. And we must be careful of what we promise to God , as well as expect that which he promiseth to us : if we expect his truth , we must be faithful , and careful of performing our Covenants to him . Oh but how shall I do that , saith the distressed soul ? I have no grace . God knowes that well enough : therefore he that promiseth , he promiseth grace to perform the condition : that is one part of the Covenant , to give grace to fulfil the Covenant . For he that saith , If we believe , and repent , &c. he will give us hearts to repent , if we ask them : he hath promised to circumcise our hearts , to give us new hearts , and to give us his holy Spirit if we ask him . Why , Lord , thou knowest I have no grace in my self to fulfil the Covenant : no , but thou must perform both parts ; thou givest the grace , and good thing promised , and grace to keep the Covenant too : therefore let none be discouraged . Many things are required it is true ; but the things are promised that are required , if in the use of means we depend on him by prayer . For the promises are Legacies as well as promises , what is the difference between a legacy , and a Covenant ? A Covenant is with condition , with stipulation : a Legacie is an absolute thing , when a man gives a thing freely without any condition . So , though the promises be propounded by way of Covenant , with stipulations to and fro in the passages of them , as a Covenant : yet in regard of Gods gracious performance , to them that depend upon him , all the promises are Legacies . Therefore Gods promises , and Gods Covenant they are called a Testament , as well as Promises . They are called a Will. A Will , shewing what God will give us freely in the use of means , as well as what our duty is in the Covenant . Therefore our estate is happy in Christ , if we depend upon God in the use of means : He will give us all things that are necessary that he hath promised ; nay , he will give grace to fulfill the Covenant , if we beg it . If a man be carelesse and live in sinnes against the Covenant , he cannot perform the Covenant ; and let him not alledge this , that he cannot : for God will give grace to them that are careful to fulfill it . Let such a man as neglects the performance on his part , expect no good from God while he is so , let him expect vengeance : for all the threatnings of God are Yea , and Amen , as well as his Promises , to them that live in sins against conscience . Those that will not expect grace to serve him for the time to come , all the threatnings are Yea , and Amen ; there is no comfort for such . I beseech you therefore consider , it is a terrible thing to live in a State without God , and without Christ ; to have no care of the performance of that that we have bound our selves to God by the Sacrament , and in our particular vowes : for his threatnings are effectual as well as his promises : In Zech. 1. 5. there he tells the Jewes of the Prophets that had threatened many things : The Prophets are dead ( saith he ) that threatned your fathers : but for all that , the threatnings lighted on them . The Prophets where are they ? They were but men , but when they were gone the threatnings lighted on your fathers . Jeremy dyed , but the Captivity that he threatned it did not dye ; they were carried captive 70. years . So we threaten the vengeance of God on obstinate sinners , that will not come in to the Gospel : we are not Yea , and Amen , in regard of our being , we die ; but our threanings are Yea , if they be not reversed by repentance , the threatnings are Amen , as well as the Promises . It is an evidence therefore we do not believe , if we have not care to make good the Covenant on our part . Again , another evidence of a Child of the promises , of a man that believes the promises ; it is inward opposition of the flesh , and hatred of fleshly men : for as it is , Gal. 4. The son of the bond-woman persecuted the son of the free-woman . A true down-right Believer is a son of the free-woman , a son of promise ; and the flesh in us opposeth it , like Ishmael , like Job's wife , and like Sarah , that laughed when the promise was made ; we have an Ishmael , and a Sarah in us . I , can this Promise of life everlasting when I am rotten , and this promise of forgivenesse of sins , and that good will be good to me if I crack not my conscience ? if I take this and that course , shall these promises be performed ? here is opposition . We cannot believe the Promises without much opposition . So carnal men , they mock and deride the counsel of the poor , as the Psalmist saith . The children of the promise that depend upon Gods mercy in Christ , they are persecuted by fleshly Justitiaries , and they that look to be saved by themselves without a promise , they will not be beholding to God so much : their proud swelling hearts rise against Christians that honour God by trusting in his promises , and will be saved by promises . A proud Popish person , his heart riseth against a holy Christian that is a son of the promise , he scorns him : You intend to be saved by the righteousnesse of another ; no , we will not be so much beholding to God , we will satisfie for our selves : we will merit heaven our selves . God shall not be beholding to us to trust in him , we will bring somewhat our selves , we will buy it out . Can these men have humble hearts ? Nay , can they have any other then malicious persecuting hearts against humble , believing Christians , that honour God by trusting in his promises ? You know Isaac was a son of the Promise , how was he born ? not according to the course of nature ; Sarah's womb was dead . Christ was the Son of the promise , how was he born ? not according to the course of nature : for his mother was a Virgin. So a Christian is a son of the Promise , he is begotten where there is nothing in the course of nature likely , where there is breeding for sin , no works , no righteousnesse , then he believes in Christ. Isaac was a notable type of Christ , and a son of promise , he was begotten besides the course of generation : so a Christian is not begotten as a proud Justitiary , by works ; but he shewes himself therein to be a true believer , he is begotten against the course of nature , when he sees a barren heart , and sees as little disposition in his heart to be a Christian , as was in the Virgins womb for Christ to be born . How was the Promise made to the Virgin ? She could not conceive how this should be since she knew not man. It was replied again , The Holy Ghost shall overshadow thee : her heart closed with that speech , and Christ was conceived then . So the barren heart of a Christian if it can believe , his sins shall he forgiven , and he shall have life everlasting , if he can honour God in believing , that he will keep him in life , and death : let the heart close with these Promises , and a Christian is begotten , he is a son of the promise . As for the proud Justitiary that will have something in himself to vaunt of , and will persecute others that are true Christians , he relies on no promise . A Christian when he sees nothing to rely on but the promise , he closeth with the promise , and Christ is begotten in him at that very instant . To name no more evidences ; you see how we may examine our selves whether we trust in , and cast our selves upon the Promises of God , or no : if we do , we shall find them Yea , and Amen . Consider it therefore , and be glad of these Promises , and when you have them , go to God in Christ for the performance of them . Take the counsel of that blessed man , that in these latter times brought the glorious light of Religion to light ; Luther I mean : ( to whom we are beholding for the doctrine of free grace more then any other Divine of later times , ) Go to God in Christ in the Promises . Christ is wrapped up in the Promises ; the Promises are the swadling cloathes wherein Christ is wrapped , as he saith . We must not think of God out of Christ. There is ( faith he ) God absolute in himself ; so he is a consuming fire : but there is God incarnate ; go to God incarnate , to God making good his promises in Christ , incarnate : go to Christ sucking his mothers breast , lying in the manger , living humbly , talking with a sinful woman , inviting sinners to come to him , conversing with sinful creatures , altering , and changing their natures , that never refused any that came to him . Go not to God absolute , he is a consuming fire ; go to Christ incarnate , God-man : go to him abased , and there is sweet converse for thy faith : for All the promises are made in him Yea , and Amen . I beseech you therefore be acquainted with the mystery of Christ more and more , we have the promises in him . And you must know besides , that the Father , and the Holy Ghost , they have a part , a hand in Christs abasement : for Christ did all by his Fathers appointment , and therefore it is as much as if the Father had been abased : for Christ was anointed to be so . Therefore think , that God the Father allures , and invites you when Christ doth it , because he is anointed to invite you . Think , that the Father is as peaceable as Christ was , because Christ was so by his Fathers appointment , by his anointing . See all the three Persons , the Father , Son , and Holy Ghost in Christ. See God incarnate making all the Promises before , and as the ground of all that is made good to us . See the wondrous love of God incarnate . And then go , and see Christ raising that flesh that he was abased in : see him ascended into heaven , and sitting in it at the right hand of God : then think of God in Christ glorious ; think of Christ a publick person , and we all in him . So as Leo saith , Onely Christ was he that dyed , in whom all dyed : he was crucified , in whom all were crucified : and he rose again , in whom all rise , he being a publick person : other particular men dyed , and themselves dyed onely . Let us look upon God incarnate , and see our selves in him , see God in Christ , see Christ a publick person : for therefore the second Person took the man-hood , that he might be a publick person . Christ took not our persons , but our nature ; that our nature being knit to the second Person , he might be a publick Person : as Adam was a publick man for all mankind . Therefore think of all the Promises in Christ as God-man , that he was the man Christ , made man for us . This is wondrous comfortable , let us solace our selves with it . Take away Christ , and the promises in Christ , and what is there in the world ? nothing but Idolatry , and Superstition , staggering , and wavering , and darknesse , and blindnesse , and Popery , and divellishnesse . Who reigns in the world but the Devil , and Antichrist ; Heathenism , and Paganisme , and all filthinesse ? Take away Christ , the sound knowledge of Christ incarnate , and the sound knowledge of the Promises , the clear settled promises in Christ ; and what is the life of man , but a horrible confusion , even a hell upon earth ? Where Christ is not known , what are the lives of men , the utmost quintessence of them , but onely projecting for an estate here in this world , and then to slip into hell ? To live a Civil life , as morality perhaps may fit a man for that , and then to be cast into hell . Out of Christ there is no salvation , no certain comfort , no life , no light , nothing to be reckoned on out of Christ , and the promises in Christ. Therefore let us love them , and build on them , and make much of the truth we have , and get into Christ ; for All the Promises in him are Yea , and Amen . God hath no commerce with us immediately , but by Christ the Mediatour , through whom he looks on us , and in whom he conveyes all good to us . The Scripture is termed a Paradise ; it is like a Paradise , wherein we have the streams of the water of life , and the tree of life , Jesus Christ : and wherein we have the Promises of life . And there is no Angel to keep the door , or gate , or entrance of this Paradise ; but rather we are allured to come to it to refresh our selves . There is God himself walking , there is Christ himself the tree of life . Therefore we should make the Scriptures wondrous familiar to us , especially single out the Promises , make use of them : learn what it is to live by faith in the Promises : for All the Promises in Jesus Christ , in him are Yea , and in him Amen . To the Glory of God by us . The end of all this , that God will engage himself by promises ; that he will stablish these promises so sure in Christ Jesus the Mediatour , God , and man ; that he will make them Yea , and Amen in him , it is for his own glory : And to the glory of God by us Ministers ; for we preach these promises to the people , and people believe them , and they believing give glory to God. Gods glory is manifested in the Gospel , especially when it is believed in the Promises . What wondrous glory hath God in the promises in Christ ? More a great deal then in the Creation . In the Creation man was made according to Gods Image . Now in the Gospel we are created according to Jesus Christ God man. There God added light to light , comfort to comfort : he made man good , and would have continued him good : but here is the glory of his mercy and goodnesse in Christ : here he doth good to sinners , he raiseth a sinner to mercy ; he doth not adde light to light , but he brings light out of darknesse . In the Gospel , mercy strives with misery , and strives with sin , and overcomes all our ills : it is Gods will in the Gospel to do good to sinners ; mercy is added to sinful men , contrary against contrary : Gods goodnesse triumphing over the misery of man. The righteousnesse that Adam had , it was the righteousnesse of a creature , of a man : but the obedience we have in Christ , it is the obedience of God-man : therefore that being imputed to us , it is a more exquisite righteousnesse ; it brings us to God , and intitles us to heaven , it is infinitely more then Adam's was , God manifests greater glory then in the Creation : there is greater love , and greater mercy , and greater goodnesse manifested in the Gospel , then to Adam in innocency . Our estate in Christ is more perfect ; his estate was not Yea , and Amen , for it was yea to day , and nay to morrow , he stood but a while : but in Christ the Promises are Yea , and Amen . He had no promise , we have ; our estate by promises in Christ is better then ever Adam's was , as we are in a better root then he . For he was not in Christ the Mediatour : we by faith are united to Christ Mediatour ; and by vertue of the promise , God where he begins , he will make an end ; where he is Alpha , he will be Omega . What a glory is this to God , that he can repair man to a better estate then ever he had at the first : as Gods mending is ever for the better . The state of grace and glory is better then ever the state of nature was ; spiritual is better then natural . Therefore it is much for the glory of the wisdome of God , that he can in Christ reconcile justice , and mercy , and shew more mercy then ever he did in making man out of the dust of the earth , and all is to the glory of God. These attributes especially are glorious in the promises in Christ. His Justice is glorious in punishing sin in Christ : there sin is odious in the punishing of Christ God-man : if we speak of justice , there is justice . If of Mercy , to put it upon our surety , for God to give his Son for us ; there is transcendent mercy , and transcendent justice in the punishing of our sin , how could it be punished greater ? And then the glory of his Wisdom , to bring these together ( infinite mercy , and infinite justice ) in Christ. Infinite Power , for God to become man , and without sin , to be so farre abased ; a humble omnipotency , to descend so low , that God could be mortal , and then to raise himself again . And then the glory of his Truth , that whatsoever was promised to Abraham , to David , to the Prophets , all was performed in Christ , all the Types : here is glory by Christ , of Mercy , Justice , Wisdome , Truth : for all are Yea , and Amen in Christ. Therefore he may well say , all this is To the glory of God. Therefore consider how the glory of God shines in the face of Jesus Christ , as the Apostle saith . If you would see God , see him shining in the face of Jesus Christ : see his Mercy shining in Christ , and his Justice in the punishing our sin in Christ : see his Truth , his Power , his Wisdome , shineing in Christ , and shining more then in the Creation , or in any thing in the world besides . Can you honour God more then in believing the Gospel ? Can you dishonour him more , then to call his truth into question , that is Yea , and Amen ? If you believe the Gospel , you set to your seal that God is true , 1 Joh. 3. What an honour is this , that God will be honoured by you ? in setting to your seal that he is true , you give him the glory of all his attributes . In not believing , what a dishonour do you do to God ? you deny his Mercy , his Wisdome , his Justice , his Truth , you deny all his attributes , you make God a liar : what a horrible sin is unbelief ? Therefore fortifie your faith . The Devil layeth siege to our faith above all other things , if he can shake that , he shakes all : for holy life goes when faith goes . Who will love God , or obey God , when he knowes not whether he be his God , or no ? Let faith flourish , and it will quicken life in the heart . Let the promises grow in the heart , and the Word be graffed in the heart , and all will flourish in a Christians life , all will come off clearly and freely : obedience will be chearful , and free , when we see God reconciled in Christ. Then love will be full of devices , when I see Gods love to me , what shall I do to shew love again , to shew thanks to God ? where is there any that for Cods sake I may do good unto ? How shall I maintain the truth , and resist all opposers of the truth ? Can I do too much for him , that hath done so much for me ? Love quickens . The Devil knowes , if he can shake faith , he shakes all . Let us fortifie faith , and we glorifie God more then by any thing else . He is glorious in the Gospel , and how shall he be so by us , except we set our hearts to believe him ? Therefore let us seal Gods truth by our faith , and set to our seales that God is true . God vouchsafes to be honoured by weak sinful men believing of him : and that faith that honours him , he will be sure to honour . By us . By us Ministers . How ? When the Gospel is preached , God is carried in triumph , as it were , and his banner is set up , and the Promises displayed , and sinners called unto him : and God is glorified by the discovery of these things , and faith is wrought in people to whom they are discovered ; and they glorifie God when they believe , they blesse God that ever they heard these tydings : so every way God is glorified . The Ministers they open as it were the box of sweet oyntment , that the savour of it may be in the Church , and spread far . They lay open the tapestry , the rich treasures of Gods mercies : they dig deep , and find out the treasure . Therefore these Promises in Scripture being so made , and performed in Christ , they tend to Gods glory , but by us , by our Ministery . God , to knit man and man together , will convey the good he means to convey by the despised Ministery . The enemies therefore of the Ministery of the Gospel , what are they ? here is a double prejudice against them : they are enemies of the glory of God , and of the comfort of Gods people , for they glorifie God in the sense of his mercy : when it is unfolded to them , God gets glory , and they comfort . What do we think then of Popish spirits , that feed the people only with dead and dull ceremonies ? but let them go . I go on to the next Verse , having dwelt somewhat long on this . VERSE XXI . Now he that stablisheth us with you in Christ is God , who hath anointed us , &c. AS the riches of a Christian consisteth in the promises of God , which ( as we have heard ) in Christ are all Yea , and Amen : so unlesse he be stablished and built upon this strength , all is nothing . What if a man stand on a rock , if he be not built on it ? what if the foundation be never so strong , if he be not stablished thereon ? It is not sufficient that the Promises be stablished , but we must be stablished upon them . The Promises of God are indeed Yea , and Amen , ( might the soul say ) but what is that to me ? Therefore the Apostle addeth , He that gives the Promises , will stablish us upon the promises . Now he which stablisheth us with you in Christ , is God. The first thing that I will observe ( before we come to the particular handling of the words ) shall be onely this in the general , from the connexion and knitting together of this Verse with the former , viz. That there must be a double Amen . There is an Amen in the Promises , they are in themselves true ; there must be an Amen likewise in us : we must say Amen to them , that is , we must be stablished upon them . There must be an Echo in a Christians heart unto God ; that as God saith , These and these things I promise , and they are all Amen : so the soul by faith must Echo again , These things are for me , I believe them . For ( as we say in the Schooles to good purpose ) there is a double certainty , a double firmnesse : a certainty of the Object , and a certainty of the Subject : there is a firmnesse of the Promises in Jesus Christ ; and there must be a firmnesse in us upon those Promises . It is no matter what the certainty of the thing be that we are to build upon , if there be not a certainty in the person , if there be not a building on that thing : God shall lose the glory of his truth , and we the comfort , unlesse we be certain , as well as the promises are certain . It is no matter what the garment be , if it be not put on : It is no matter ( as I said before ) how firm the rock be , if we plant not our selves upon it : and therefore besides the writing of Gods Word on Tables , unlesse he write it likewise in our hearts , unlesse our hearts be stablished on that truth that in it self is certain , that it may be certain to us , all is to no purpose . You see therefore the absolute necessity of the application of the soul unto those truths which are certain and sure in themselves : there must be a stablishing of us , as well as a stablishing of the promises . There is a necessity of the application of the promises to our selves , that they be true to us . Christ is a garment , we must put him on then : he is the robes that we appear glorious before God in ; but we must put him on by faith . Christ is the food of life , he is so indeed , but then he must be digested . Meat , except it be applyed , except the stomach work nourishment out of it by application , and so digest it to all the parts , the body hath not nourishment from it . Christ is the foundation of his Church : I but there must be application ; we as living stones must be built on him . Let the foundation be never so strong , if the stones be not laid on the foundation , the stones cannot stand . Though Christ be the Spouse of the Church , and be never so rich , there must be application , and consent ; we must strike up the bargain and match between Christ and us . There must be our consent to tie our selves to him , to give up our selves to him . So look to all the comfortable relations that our blessed Saviour hath taken upon him in the book of God , they all enforce application . The ground ( I say ) is this , that though there be never so much certainty in the thing , yet if there be not a certainty in the person to found application upon ; all is to no purpose . These two therefore must go together , and they are sweet relatives , promises on Gods part , and faith on our part . The Promises , and Christ , are nothing without faith . For there must be a touch to draw vertue . If faith have never so little touch of Christ , it will draw vertue : but there must be a touch , there must be application . Christ is nothing without faith , and faith is nothing without Christ , and the Promises . For what is the difference between faith , and presumption ? presumption is an empty , groundlesse , fruitlesse conceit : faith builds on the Promises of the Word , we can alledge the Promise . It is nothing for a mad man to assume himself to be King of another Countrey ; why ? he hath no promise . He that made account that all the ships that came to the Haven were his , it was but a frantick part of him , and so he was accounted : So a man that thinks his estate is good , and builds not himself upon the promise , that hath no ground for it out of Gods Word , it is but a presumptuous frantick conceit . The promises are nothing without faith , and faith is nothing without the promises . There must be application . This I thought good to observe first in the general . To come now more particularly to the words themselves . He that stablisheth us with you , &c. In the words you have first , A gracious Act of building , or stablishing . Secondly , The Basis , the foundation of that stablishing , or building ; and that is Christ. Thirdly , the Authour of this stablishing ; God. Lastly , the persons , who are built and stablished on that foundation ; with you . He that stablisheth us with you in Christ , is God. The first thing is the Act , Stablishing . The point is this ; first , That Stablishing , settling grace is necessary . It is necessary that there be a stablishing , confirming grace . It is not sufficient that we be brought out of the Kingdome of Satan ; for when we are gotten out of his hands and strength , he pursues us with continual malice ; therefore there must be the same power to stablish us still in grace , that first brought us into the state of grace : For as Providence is a continuall creation , so stablishing grace is the continuance of the new creature : the same grace that sets us in the state of the new creation in Christ ; the same stablisheth us . Stablishing grace is necessary : It is necessary many wayes . Man of himself is an unstable creature ; take him at the best , but a creature . God found no stability in the Angels ; take the best of creatures , even as creatures they are unstable . For God will have a creature as a creature to be a dependant thing upon the Creator , who is a being of himself Jehovah . There is no stability in any creature . Man in his best estate was an unstable creature . Since , we are very unstable , ready to be carried away in our judgment to the wind of any false doctrine ; ready to be blown over with every little temptation . Nay , now in the state of grace , in our selves we are very unstable , ready to fly off presently ; and therefore we have need to be established of God. It is necessary in regard of the indisposition of our nature to supernatural truths : we are an unprepared subject for them in our selves . The Law indeed we have some principles of it ; but of the Gospel there are in us no seeds at all of it : and that is the reason there are so many Heresies against the Gospel , there are none against the Law : And therefore Divine truths being contrary to our disposition , as there must be a supernatural beginner , so there must be a supernatural strengthener ; he that is Alpha , must be Omega : As there must be a mighty subduing of the heart to be a vessel to receive these truths , an Almighty power to lay the soul on this foundation ; ( because of the contrariety of the truth to the natural heart of man , ) so there is need of no lesse then of a Divine and supernatural stablishing . Our natures are very inconstant , and unsettled , and wayward : take us at the best , before the fall , you see how soon we fell , being left to our selves , and having no stablishing grace : Much more now since the fall , is there a nenecessity of Divine stablishing : when we come to know the truth , we are subject to fall away ; like little children , that are ready to sink , if they be not upheld by their parents , or nurse : God must uphold and propus , and shore us up , we presently sink else . Moses was but in the Mount a while , and we see how soon the Israelites fell to Idolatry . Paul did but leave the Galatians a little , and they were removed presently from Christ to false Teachers . The nature of man is wonderful unstable , very loose and unsettled : Divine truths are supernatural ; we have need of stablishing therefore . Again , stablishing grace is necessary , in regard of those oppositions that are made against us after once we be in Christ : For with what malice doth Satan pursue a Christian , when he is once taken out of his Kingdom ? And the world runs a clean contrary Byas in the several examples thereof : How many scandals do there arise daily even in the very Church it self ? How many things are in our natural disposition joyning with them ? all which will make a man fly off , and unsettle him , if he be not stablished in grace . And indeed , what is the difference between one Christian and another that lives in the bosome of the Church ? between a temporizer , and another ? The difference is but in their radication , in their stablishing : for all have the general knowledge of the truth ; but here is the difference , the true Christian is radicated , and rooted in the truth ; a false Christian is not , and thereupon when temptations come either from within , from conscience : or from without , from Satan , and the world ; he falls away , because he is not rooted : but the other holds on , because he is established . And the best of us all have need of stablishing : for there be degrees of truths , degrees of faith , in all the parts of faith : there is conjecture , a certain suspicious knowledge : and there is opinion , which is with fear of the contrary : and there is knowledge ; and there is faith , which is founded upon the Authority of the speaker . And yet this faith , though it be founded upon the Word of God , it may receive further and further strength in all the parts of it : In assent there may be a higher degree , in affiance there may be a higher degree , &c. And therefore the best of us all have need of strengthening . But where shall we have it ? Christ is the Basis , the foundation of all our stability : Now in the Covenant of grace , we are stablished in him , not in our selves . The Point is this , That Christ is the ground of our firmnesse . As all the Promises are made to us in Christ in regard of the execution , so God he brings us to Christ ; all is conferred to us in Christ : as the Promises are made , so they are executed . God stablisheth us in Christ , he drawes us to Christ. None come to me , but God the Father drawes . Therefore God doth reveal Christ to us in our conversion , and our stablishing is in him . Therefore our salvation is so certain , because it is laid upon one that is so certain in himself , Christ Jesus . And happy it is , that we are stablished in him that loves us so well , that is both a low high Priest , that will pity us ; and a great high Priest , equall with God , able to do all things to God for us , and between God and us . Adam ( we know ) had his strength in his own keeping , and being left to himself , we see what became of him . The Angels had their strength in their own keeping , and we know how soon they fell : But since the fall , we are founded and bottomed upon a surer foundation ; now we stand not by our own strength , but we are established in Jesus Christ : we are surer then the Angels were before they fell , surer then Adam was in Paradise : for now we arestablished in Christ the Mediatour , God and man : and because we could not keep our stability in our selves , we are stablished in him that wrought it for us , and that possesseth it for us in heaven , and that keeps it for us : and as it is laid up and kept for us , so we are kept for it ; You are kept by the power of God to salvation , 1 Pet. 1. And therefore as there be many differences which advance the state of grace above the state of nature ; so this is one , that our state in grace is more stable and firm , as being stablished upon a better ground , even upon Jesus Christ the second Adam . God never mends , but he mends for the better : and he never restores , but he restores for the better : the new heaven and the new earth shall be better then the first , so the new creature , the new Adam is more glorious then the first : and as that which we recover in Christ is more and better then that we lost in Adam , so the certainty and security of our estate in grace , is far beyond the other , this being stablished in Christ. But what in us is stablished in Christ ? and in Christ how considered ? First of all , our Judgment , that is stablished in Evangelical truths , concerning the Natures and the Offices of Christ , concerning the priviledges that we have by him ; and this is the ground of all other stablishment : we cannot firmly cleave to that with our Will and affections , which we do not clearly apprehend with our understandings . When we have a clear and judicious apprehension of things , then followes a firm affection to them : the adhering and cleaving of the will and affections , it comes from the discerning of the understanding : and therefore as we say of the first concoction , if that be naught , all is naught ; and if that be good and sound , it makes way for all concoctions after : so if things be well digested in the Judgment , if there be a sound illumination and apprehension of Divine truths , it makes way for a constant and firm adhesion : therefore the first stablishing is of our Judgments . Secondly , as our Judgments , so our Wills are stablished in cleaving unto Christ , making choyce of him above all things in the world ; that as he became man to sue unto us for our love , and to become our Husband : so we then marry him , when upon judging what an excellent person he is , and how fit for us , we choose him , and cleave unto him constantly without all separation , for better , for worse , in our joy , in our love , and delight : for indeed , he is the only excellent object , and most fittest for our affections to be placed on : whatsoever other things besides we place our affections on too much , they make us worse then our selves ; onely he can advance us to a better estate then we are in , that can raise us higher . In a word , the whole soul , judgment , will , and affections , and all the inward man ( for so the Apostle takes it in that latitude , Ephes. 3. 16. ) is stablished in Christ , and this carries the outward man with it . We are stablished in Jesus Christ , not in our selves . Now when we are stablished in Christ , whatsoever Christ hath , or is , is ours . It is a most excellent condition to be in Christ , and to be stablished in him : for to be established in Christ , is to be in a firm estate , in an everlasting estate ; once Christs , and for ever his : it is a glorious state , for he hath conquered over all enemies whatsoever , and his conquest is ours . Well then , we see the foundation of the Church , and of every particular Christian ( Christ Jesus ; ) whence comes the stability and firmnesse of the Church , that the gates of Hell shall not prevail against it ? It is built upon the rock , upon Christ. So all the stablishing that a Christian hath , it is from this rock , his being built upon Jesus Christ : If we were built upon man , we could not stand : if we were built upon Angels , we could not stand : if we were built upon any thing in the world we could not stand ; but being built upon Jesus Christ , ( who is all in all to a soul that is stablished in him ) there must needs be an everlasting stablishing . It is a fond Objection of some , and unlearned , against the principles of Divine truth , that we may fall as well as Adam in Paradise , as well as the Angels in heaven : As if there were not a wide and broad difference between the state of grace , and the state of nature . A Christian hath more strength then the Angels in heaven , or then Adam in Paradise ever had : he hath a more firm consistence , because he stands by grace ; By grace we stand , as the Apostle saith . A Christian hath promises of perseverance , Adam and the Angels had none : and therefore to fetch a reason of falling away from grace , from the proportion we have to that condition , is a meer Sophisme , not rightly discerning the disparity . It is not alike with the Angels and Adam , and us , for we stand by grace , out of our selves , being stablished in another . We have not onely a promise of happinesse as the Angels and Adam had happinesse and a blessed estate , but they had no promise to stand , and be confirmed . A poor weak Christian hath a promise to be stablished , and confirmed . Therefore those proud Sectaries that are between us and the Papists , and joyn rather with them then us , that trouble the Church so much , they make an idle objection concerning falling away from grace , to say , Did not Adam fall away ? What is that to the purpose ? was Adam under the same Covenant as we are now in Christ ? Is there not a new promise made to us in Christ better then ever Adam could attain to . Besides , we are founded upon a better Adam , upon the second Adam , God-man : we have not onely a better foundation , but better promises , that Adam , and the Angels themselves wanted . And therefore the Covenant of grace is said to be an everlasting Covenant ; I will marry thee to my self for ever , Hos. 2. A Christian is not to be considered abstractively , or alone ; for then indeed he is a weak creature , as weak as other men are : but consider him in his Rock on whom he is built ; consider him in his Husband to whom he is united and knit ; consider him in his head Christ : look upon him as he is thus founded and stablished , oh he is an excellent person . See him in the difference betwixt him and others . Those that are not stablished by a firm judgment , and will , and affection , and so by faith in Jesus Christ , what consistence , what stability have they ? Those who have the firmnesse they have in the favour of men , it is but vanity : those that have the firmnesse they have in riches , what are they ? how soon do they leave it all ? those that have the firmnesse they have in dependance upon any creature , be it never so great ; alas , they are nothing , they are all vanity . Both we our selves in depending , and the things we depend upon , are vanity : therefore we are vanity , because we fasten upon that which is vanity : things have no more firmnesse then that hath upon which they lean : those that have but a weak prop to support them , when that falls , they fall together with it . Now those that are not founded upon Christ by knowledge and love , and united to him by faith , alas , what standing have they , when all things else besides God are vain ? For nothing hath a being but God , and a Christian so far as he leans upon God. Were not all things taken out of nothing ? and shall not they all turn to nothing ? must not this whole world be consumed with fire ? There must be a new world , a new heaven , and a new earth ; but this and all the excellencies in it , as they were raised out of nothing , so they shall come to nothing : God he is , I am that I am , saith he : and Christ he is yesterday , to day , to morrow , and the same for ever . A man cannot say of any creature in the world , that it was yesterday , and shall be to morrow , and for ever . We may say it of Christ , he is Alpha and Omega , the first and the last , he was , and is , and is to come : and therefore those that are founded upon him , that have their happinesse in him , they are firm as he is firm : and those that build upon any other thing , they vanish as the thing vanisheth . There is nothing in the world hath such a Being , but it is subject in time not to be : it is onely a Christian that is in Christ , who is as firm as Christ is ; and Christ can never be but that which he is ; for of necessity God must be alwayes like himself , he is Jehovah , I am , I am at all times ; and Christ he is Jehovah : A Christian therefore , and none but a Christian hath a firm stablishing in Christ. Without this stablishing in Christ what are we ? what are wicked men ? Chaffe , that the wind blowes away ; they are grasse , &c. things of nothing carried away with every blast : but a Christian is a stone , a rock , built upon Christ Jesus . But to come to the Person , who it is that stablisheth : He that stablisheth us in Christ , is God Wherein we may consider these two Branches : God must stablish . God will stablish . Can none stablish the soul upon Christ , but God ? No ; For God is the onely maker of the Marriage between Christ and the Church . The same God that brought Adam and Eve together in Paradise , brings the Church and Christ together . And as he gives Christ to the Church , and hath sealed and appointed him to be wisdome , righteousnesse , sanctification , and redemption : ( being made of God unto us for that purpose , as the Apostle saith ) so he works the consent of the Church , a consent in heart and spirit to take and embrace Christ. Now it is God onely that can work the heart to Christ ; None can come unto me , except God the Father draw him . It is God that gives Christ to be the husband of the Church , and that brings the Spouse the Church to Christ. For first , it is God by his Spirit that discovers to the soul its hideous , desperate , and woful estate without Christ ; and by the Spirit in the Ministery of the Word , layes open the riches and excellency that is in Christ , and the firmnesse , and stability that is to be had in him ; and so drawes us with the Cords of a man , with reasons , discovering an absolute necessity of geting into Christ , and of having him to be our Husband , except we will lye under the wrath of God and be damned ; and withal , discovering the fulnesse and excellency that is in Christ. Again , it is God onely that must stablish the soul , all the parts of it , both judgment and conscience : For ( I beseech you ) what can any humane creature , what can any thing under God work upon the soul ? I mean so firmly as to stablish it : and therefore our controversie with the Papists is just and good . We say , The reason and ground of our believing the Word of God , to be the Word of God , must not be the testimony of the Church , and the authority thereof : for alas , what can the judgment of man , what can the judgment of the Church do ? It may incline and move the will by inducing arguments , and so cause a humane consent : but to establish the soul and conscience , and to assure me that the Word of God ( which is the ground of my faith ) is the Word of God , it must be God by his Spirit that must do it ; the testimony of the Church will never do it . The same Spirit that inspired holy men to write the Word of God , works in us a belief , that the Word of God is the Word of God : The stablishing argument must be by the power of Gods Spirit . God ( joyning with the soul and spirit of a man whom he intends to convert , besides that inbred light that is in the soul ) causeth him to see a Divine Majestie shining forth in the Scriptures : so that there must be an infused establishing by the Spirit , to settle the heart in this first principle , ( and indeed in all other Divine principles ) that the Scriptures are the Word of God. And ( to go on a little further ) this is a fundamental errour in our practice . For what is the reason we have so many Apostates ? what is the reason so many are so fruitlesse in their lives ? what is the reason that men despair in death ? but even this , because men are not built and stablished aright : Gods Spirit never stablished their soules in Divine truths . For first , concerning Apostasie , ask them , what is the reason they are of this or that Religion ? They will say , they have been taught so , they have been brought up to it ; the company with whom they have conversed , have been devout men , and have been alwayes led with this opinion ; and they see no reason to thwart it . Is that all ? Hath not the Spirit wrought these things in thy heart ? hath he not given thee a taste of them ? hath he not convinced thee in thy judgment that it is so ? hast thou not found the power of the Spirit working upon thy soul , changing of thee , raising of thee , drawing of thee out of the world nearer to God ? hast thou not ( I say ) felt the power of the Spirit this way ? No , but thus I was catechized , and thus I have been bred , and thus I have heard in the Ministery . And no otherwise ? Alas , it will never hold out ; there will be a falling away : for when a man believes not that which he believes from the Spirit of God , he will be ready when dangerous times come , when there is an onset made by the adversaries , to fall , and to fall clean away , as we see it was in the time of Popery : for whatsoever is not spiritual , whatsoever knowledge is not Divine , and from the Spirit of God , never holds out . Therefore ( I beseech you ) what 's the reason that you have many illiterate men , that set upon the truth and hold out to the end : and on the contrary many great seeming Scholars that are skilful in school-learning , and in other Authours , do not ? The reason is , the one hath the truth from the Spirit , discovering all the objections that the heart of man can make against it , and the strength that is in the truth to answer and silence all those objections . The other man hath onely a discoursing knowledge , an ability to gather one thing from another , and to prove one thing by another , by strength of parts : But the Spirit of God never discover'd the sleights and the corruptions of his heart , never fastned and settled his heart upon the truth , he never had experience of the truth : For indeed nothing doth stablish so much as the experience of the truth on which we are stablished . Again , what is the reason of that unfruitfulnesse that is amongst men ? but because truths were never settled in the soul by the Spirit of God. That which men know out of the Word of God , concerning Christ and the priviledges by him , they were never perswaded of it in their hearts ; therefore they come not to a fruitful conversation . It is impossible but that men should be abundantly fruitful , that have spiritual apprehensions of Divine things , of Evangelical truths . Hence comes all our unthankfulnesse and undervaluing of the Gospel . The Gospel of it self is an unprized thing ; however we esteem of it , God values it highly : we value it not , because our apprehensions of it are customary and formal , gotten by breeding , and education , and discourse , and not by the Spirit : we feel not the spiritual and heavenly comforts of those truths we think we know . How comes likewise Despair in time of temptation , and in death , but onely because men want this stablishing by the Spirit of God ? Men go on in evil courses , trusting to a formal , dead , humane knowledge , gotten by humane meanes ; and not settled in them by the Spirit of God , that hath not sealed the truth in their hearts : and hereupon when sharp tryals come , they despair , because they have no feeling of the truths of the Gospel : and so when conscience is awakened and smarts , it clamours and cryes out upon all their formall and humane knowledge : For they having not a spiritual sense of the mercies of God in Christ , and the perswasions of comfort , are not so near to support the soul , as the tentations , and vexations , and torments are , how can they but despair ? Now who can still the conscience but the Spirit of God ? Why now , if the knowledge that men had were spiritual and heavenly ; in all accusations of conscience , it would set conscience down , and still it ; I am a sinner indeed , I am this and this , but I have felt the sweet mercies of God in Christ : God hath said to my soul , I am thy salvation : he hath intimated to my spirit by a sweet voyce , Son , thy sinnes are forgiven thee . Where there is ( I say ) a knowledge and an apprehension of these Evangelical truths wrought by the Spirit , it sets down Conscience and stills it , though the heart rage at the same time . There are thousands in the very bosome of the Church that miscarry because of this , resting in a literall , outward , formall knowledge , gotten onely by discourse , and by reading , and commerce with others ; and never labour to have their hearts stablished in Christ by Gods Spirit . You see here then a necessity of Gods writing his truth in our bowels : he saith in the Covenant of grace , I will write my Law in their inward parts ; thaat is , I will teach their very hearts : that knowledge that they have , shall be spiritual . For ( beloved ) the knowledge that must save us , must not onely be of Divine things , but it must be Divine ; it must not onely be of spirituall things , but it must be spiritual : the light that we have of spirituall things must be answerable to the things ; we must see them by their own light : we cannot know spiritual and heavenly things , by a humane light , but as the things themselves are spiritual , so we must have the Spirit of God , that by it we may come to know spiritual things spiritually . Desire God therefore to vouchsafe us his Spirit , that it may teach us , and convince us of the truth of those things which we read and hear . God must do it , he must perswade and bow the heart , and will , and affections ; and so he will do it , and doth it to those that rely upon him : And this is the second Branch . As God must do it , so God will do it . What is the Reason of that ? It is this ; he will do it , because he is constant : where he begins a good work , he will finish it to the day of the Lord. He will do it , because in the Covenant of Grace he hath undertaken both parts , both his own , and ours . He undertakes his own part , which is to give us eternal life , and to give us Christ ; and he undertakes our part too , which is to believe , and to cleave unto Christ , &c. he makes this good himself , he works this in the heart by the Spirit : for therefore it is called the Covenant of Grace , because God himself is graciously pleased to do both parts . Which must be comfortably remembred against an Objection that flesh and blood will make . I might indeed come to God , and Christ , but I am an unworthy empty creature , I have no faith . Come , and atrend upon the means , the gift of application , and confirming , and stablishing , is part of the Covenant . The Covenant that God makes with thee , is not onely to give thee life everlasting , and glory ; but to give thee grace likewise . Faith is the gift of God. He that stablisheth us , and confirms us upon that which is certain in it self , is God. Lay it up against a time of temptation for a pillar and ground of your faith ; that here God doth both : he gives us Promises , and gives us Christ whereon the Promises are founded ; and likewise establisheth us , and seals us , &c. he doth all . So that as none can stablish the soul but God by his Spirit : so he will do it . It is an excellent reason of the Apostle in Rom. 5. If when we were enemies God gave us his Son to reconcile us , how much more now shall we be saved ? If we were saved by the Death of Christ when we were enemies , much more shall we be preserved by his life , he now living in heaven . So I say , If God when there was nothing in us , but we were in a clean opposite estate , did begin spiritual life in us , much more will he stablish that which he hath begun in us . And this stablishing as well as the beginning of grace comes likewise from God : for take Grace in the whole latitude and extent of it , take all that can be in grace , all comes graciously from God : the offer of it , the beginning of it ; this manner of it , that it should be strong , the strengthning of grace , it comes from God : he strengtheneth us in grace , as well as begins it : so that Grace it self , and this Modus , this manner , that it is strong and firm , that it should hold out , all comes from God. A Christian needs not onely converting grace , but stablishing grace : God that converted him , must stablish him , and build him up , and confirm him . Peter was in the state of grace , and yet when God did not stablish him ; you see how he fell : so David was an excellent man , but when God did not stablish him , you see how he fell . The weakest with the stablishing grace of God will stand ; and the strongest without the stablishing grace of God , will sink and fall . The Apostle doth not say , he hath done , but he doth stablish us . This must be considered , that the life of a Christian is a perpetual dependant life : not onely in his conversion he lives by faith , he hath his first life ; but ever after he lives by faith , that is , dependance on God for assistance , and protection , and strength in the whole course of his life . The ignorance of this makes us subject to fail : for when we trust to grace received , and do not seek for a new supply , we fall into Peters case : Though all men for sake thee , yet will not I : hereupon Peter fell fouly , he had too much confidence in grace received . Therefore God is fain to humble his children to teach them dependance : and usually therefore in Scripture , where some special grace is given , he hath somewhat joyned with it , to put them in mind that they do not stand by their own strength . In the same Chapter where Peter makes a glorious confession , Thou art the Son of the living God , and he was honoured of Christ by that confession ; yet Christ calls him Satan in the same Chapter , and he forsakes his Master . A strange thing : To teach us , that we stand not of our selves . When we are strong , it is by God ; when we are weak , it is by our selves . Jacob wrastled , and was a prevailer with God , but he was fain to halt for it ; he was struck with halting all the dayes of his life : though he had the victory , and overcame God , taking upon him ( as I said before ) the person of an enemy to strive with him ; yet God to put him in mind , that he had the strength whereby he prevailed , from him , and not of himself : he made him limp all his dayes . We need perpetual dependance upon God. Therefore let us set upon nothing in our own strength , as Hannah saith comfortably , 1 Sam. 2. No man is strong by his own strength . God is all our sufficiency . Mans nature doth affect a kind of Divinity , he would be a God to himself : but God will teach him that he is not a God ; but a dependant creature . He affects a Divinity ; thus he will set upon things in confidence of his own wisdome without prayer , and thinks to work things with the strength of his own parts , to compasse things with his own wit , to bring things to a good issue . O no , it will not be so . In Prov. 3. Acknowledge God in all thy wayes : That is , acknowledge him in thy enterprizes in any thing : acknowledge him in the progresse , that thou needest stabilishing grace : acknowledge him in the issue , that thou needest his blessing upon all thy endeavours : acknowledge God in all our wayes . Therefore whas do we but make our selves Gods , when we set upon businesse , especially weighty , without invocation and dependance ? A Christian is wondrous weak , a man is vanity in himself : but take him as he is built upon the promises , and as he is in the love of God , and Christ , he is a kind of almighty man ; then I can do all things in Christ that strengtheneth me . A Christian is omnipotent if he depend upon the Promise , and commit his wayes to God ; but he is impotent , and weak in himself . It is God that must stablish us . A man that is vanity , he makes him firm : a man that is weak , he makes him strong : a man that is unsettled , he settles him . The Word is a firm thing , and God that builds us on the Word is as firm ; and Christ in whom we are built is as firm . Peter when he built on the Word he was wondrous firm , he was a rock too . A man that stands on a rock is firm . Now in believing the Gospel , and in being built on the Gospel , upon the Prophets and Apostles , upon Apostolical truth , now we that are weak in our selves are firm . The weakest creatures have the strongest shelters ; and weaknesse is turned by God to be a help : for conscience of weaknesse makes us seek for strength out of our selves . You know , the Conies ( as Solomon saith ) they hide themselves in the rock , they flee to their burroughs . The birds , because snares are laid for them below , they build their nests on high to secure themselves that way . We see the Vine , a weak plant , it hath the Elm to prop it , weak things must have a strong support : So man being weak in himself , weak in judgment , weak in affections , he is stablished by God. God herein triumphing in our weaknesse over strength . For when we have strong Adversaries , and we are weak , Satan is a strong enemy . God himself puts upon him the vizor of an enemy sometimes , as in Job's case , and Christs on the Crosse ; when God personates an enemy , and the devil is a real enemy ; And the devils instruments , Hereticks , and Seducers are strong , strong in wit and parts every way , and we are weak to encounter with God , to wrastle with him ; and we are weak to encounter with Principalities and powers , and with men of stronger parts , that are besotted , and intoxicated with Satanical temptations , and labour to draw all into the snare of the devil with themselves : Now when God in weaknesse shall triumph over strength , here is glory to God , in stablishing us . It is God that must stablish us . And as God must onely do it , so he is ready to do it : for in the Covenant of grace it lies upon him , God hath promised there to confirm it ; and therefore the Apostle , 1 Cor. 7. 8 , 9. binds it with the faithfulnesse of God , Faithful is he that hath promised , who also will do it . God is content that our confirmation should lye upon his faithfulnesse ; and therefore when he accepts us into the Covenant of grace , he performs our part as well as his own : God is faithful ( saith the Apostle , 2 Cor. 9. ) who hath called us to the fellowship of Christ , who will confirm us to the end : he is content to hazard his reputation , as it were , and to be counted unfaithfull else : so that strengthening grace is of God , he hath bound himself by his faithfulnesse to confirm and to stablish those that are his . Mark here by the way , ( before I come to handle the Doctrine of perseverance ) what an invincibld Argument you have to prove , that a man that is once in Christ can never fall away . Say they , Indeed , God for his part is ready to maintain us , to do this ; but we for our part are subject to fall away : as if the carrying of us along in the course of grace to salvation , did not lye upon God and Christ. God is faithful to confirm us to the end : we being once in the Covenant of grace , he doth our part and his own too : how can those then that are in the state of grace ever finally fall away ? Now God doth confirm us , by working such graces in us by his Spirit , by which we are stablished . As for instance ; I will put my fear into their hearts , that they shall never depart from me : he stablisheth us by fear : Make an end of your salvation with fear and trembling , for it is God that works in you both the will and the deed : he puts a spirit of jealousie into a man over his corruptions ; and a reverential filial fear , which keepeth him from presuming . And likewise he preserveth us by Wisdome , as it is , Prov. 2. 10 , 11. When wisdome entreth into thy heart ; discretion shall preserve thee , and understanding shall keep thee . And by Faith : You are kept ( saith the Apostle ) by the mighty power of God through faith to salvation . And by Peace of Conscience , which is wrought in the heart by the Spirit : The Peace of God which passeth all understanding shall guard ( for so the word signifieth ) your hearts and minds ; that is , a true Believer that is once in Christ , he finds such joy in the Holy Ghost , such inward peace of conscience , as preserves and guards him from despair , from the temptations of Satan , from the seeming wrath of God. So that God as he stablisheth us , so he stablisheth us as it becometh Christians , as it becomes men , by sanctifying our understandings , by working grace in our hearts , the grace of fear , of wisdome , of faith , of peace , &c. so that a Christian now cannot presume , save in a holy kind of presumption , that God will finish his own good work . But of this ( I say ) I shall have fitter occasion to speak hereafter . To conclude therefore ; God you see must stablish , and God will stablish . It is a Point of great comfort every way : Comfort from the foundation and root in whom we are stablished ; and from him that hath taken upon him to stablish us , God by his holy Spirit . If a Christian should fall , God must be unstable ; or Christ the foundation must be unstable ; or the holy Spirit by which we are stablished must be unstable : but it were blasphemy to think thus . I come now to the last thing , The subject , or the persons that are stablished ; us with you . He that stablisheth us with you . We should have honourable conceits of all Christians : there is an oyntment runs down upon the very skirts of Aaron's garment : there is not the lowest Christian , but he receiveth something from Christ the head . Perhaps thou hast one grace in an eminent manner ; it may be he hath another more eminent then thou hast : thou may est have more knowledge , he may have more humility : thou mayest have more strength of judgment , he may have more sense of his own wants . There is somewhat in every Christian that is valuable , that is estimable and precious , not only in the eye of God , who valued him so as to give his Son for him ; but should be so also in the eye of stronger Christians : therefore S. Paul here , a strong Christian , out of the sweetnesse of his spirit , joynes , us with you : he saith not , you with us ; but as if they were as firmly set in Christ as himself , he saith , us with you : he puts them together with himself : for indeed , all of us one with another , weak Christians , and strong Christians fetch all that we have from one Fountain , draw all from one Spring , are led all by one Spirit . You have here also the Character of a sound Christian ; he loves and values all Christians . A carnal man may value excellent Christians , that have excellent parts , of whom he hopes for kindnesse in some peculiar regard , but he loves not all the Saints . Love to all Christians as they be Christians , because they have some anointing of the Spirit , some earnest , somewhat they have to be valued , is a note of a good and sound Christian . Another reason why he joynes us with you , is , to shew that the working of the Spirit , it is not in the members severed from the body ; but as they are in the body . The Spirit works in us , but in us with you , and in you with us : that is , as all the spirits come from the head and heart to the severall members of the body , so they must be united , they must be in the body , before they can have the benefit of the spirits ; there must be an union with Christ the head and with the rest of the members before we can have the Spirit to strengthen us and anoint us ; those that rend themselves from the body , cannot hope for stablishing from the head . This should be a bond to ty us to the communion of Saints : we have all that we have in the body : we all grow in the body : we are all stones in one building , whereof Christ is the foundation ; therefore as stones in an Arch strengthen one another , so should we . Let us look for grace to be given in the communion of Saints : it is an ill sign when any man will be a solitary Christian , and will stand alone by himself . As we are knit to Christ by faith , so we must be knit to the communion of Saints by love . That which we have of the Spirit , is had in the communion of Saints . It is worth ohserving , the better to cherish Christian lovingnesse . Thus you see the parts of this sentence , in which we have , the grace it self here spoken of , Stablishing . In whom we are stablished ; In Christ. By whom ; by God. And who those are that are stablished ; Us with you . To make now some Application of all . If it be God that stablisheth us , let us make this Use of it ; Let God have the glory of our stablishing . If we have it in dependance upon God by Prayer , let us return all by praise , and thanksgiving : all comes of his meer grace , let all return to his meer glory ; Not unto us , but unto thy Name give the praise . It is the song of the Church on earth , and the song of the Church triumphant in heaven , that all glory be to God in all the whole carriage of salvation . The promises are his , stablishing is his , that he would make a Covenant it is his , that he will perform his Covenant to us it is his ; that he will enable us to perform the Covenant , it is by his strength , all is his : therefore both the Church here , and the Church in heaven , our song should be , Great , and gracious , and merciful is the true God , that is so gracious , and righteous in all his promises . Let us labour ( I beseech you ) for stablishing , especially in these times . Is it not a shame that we have gotten no more ground now , then we had threescore yeares ago ? nay , that we rather call principles into question ? The Pope hath been Antichrist ; and Traditions have been accounted Traditions , and not equal with the Word : what shall we now stagger in the foundation ? is here our progresse ? Oh ( beloved ) labour to be stablished in the present truth , that you may not be a prey for every subtile man. And here especially I would speak to the younger sort , that they should labour for this stablishing betimes , before they be engaged in the world , and before other businesses possesse them over-deeply : for falshood hath more correspondency , and suits better with our corruption , specially if it be forced from subtil wits , it prevailes much with unstable dispositions ; those that are uncatechized and ungrounded , they are soon led away : and therefore with other studies we should study the truth ; and remember , that our best calling is to be a Christian ; and our best honour , to be able to stand for the truth we professe . Labour to have fundamental graces established , and then all will be stablished : if the root be strengthened , the tree stands fast ; radical graces must be strengthened . First , Humility . The foundation of Religion is very low , and humility and abasing is in all parts of Religion , every grace hath a mixture of humility ; because our graces are from God : they are dependences . Now humility is an emptying grace , and acknowledgeth , that in my self I am nothing . Spiritual poverty with humility acknowledgeth that I in my self am a dependent creature ; if God withhold his influence , if God withdraw his grace , I shall be as other men , as Sampson when his hair was cut . Our strength is in God altogether . Let us pray that we may be humble : God gives grace to the humble . When I am weak ( saith blessed S. Paul , ) then I am strong : that is , when I am humble , and feel , and acknowledge my weaknesse , then I am strong : or else a man is not strong when he is weak , but when he feeles , and acknowledgeth his weaknesse . Therefore let us labour to grow in humility , and self-denial , and we shall grow in strength . Then again , another radical grace to be stablished , is Faith. Depend upon God altogether : for considering our strength is out of our selves , and faith being a grace that goes out of our selves , and layes hold of that that is out of our selves , faith is necessary to our stablishing ; Believe , and ye shall be stablished , saith the Prophet . Though the Promise be sure in it self , yet we must be established by faith . How doth God stablish us ? by working a spirit of faith : therefore strengthen faith , strengthen all other graces : all have their issue from faith . And faith comes from sound knowledge : knowledge therefore hath the name of faith , This is eternal life , to know thee ; strengthen , and increase knowledge . Historical faith is nothing but knowledge : when we know the Word of God to be as it is ; and that is the ground of justifying faith , and dependance . For the more I know God in Covenant as he hath revealed himself , and the more I know the promise , and the more I know Christ , the more I shall depend upon him , and trust in him ; They that know thy Name , will trust in thee , Psal. 9. Therefore let us labour for certainty of knowledge , that we may have certainty of faith . What is the reason that our faith is weak ? because men care not to encrease their knowledge . The more we know of God , the more we shall trust him . The more we know of a man that we have bonds from , that he is an able man , and just of his word , we shall trust him more , and the more our security upon his promise , and bond is encreased : so the more we know of God as he hath revealed himself in his Word , and his voluntary Covenant he hath made with us , and performed in the examples of Scripture , the more we know him , the more we shall trust him . And this must be a spiritual knowledge ; not onely a bare , naked reading , but it must be spiritual , like the truth it self . We must see , and know spiritual things in their own light : to know them by their own light , is to know them by the Spirit . You know the Spirit dictated the Scripture to the Prophets , and Apostles , the Spirit did all : they wrote as they were acted by the Spirit . Now the same Spirit must inform our understanding , and take away the vail of ignorance and infidelitie ; I say ; the Spirit must do it , we must know spiritual things in their own light . Therefore a carnal man can never be a good Divine , though he have never so much knowledge ; an illiterate man of another calling may be a better Divine then a great Scholar : Why ? Because the one hath onely notional knowledge , discoursive knowledge , to gather by strength of parts one thing from another . Divinity is a kind of Art , and as far as it is an Art to prove one thing by another : so a natural man may do wonders in it , and yet know nothing in its own spiritual light . That is the reason the Divel himself knowes nothing , he is a spirit of darknesse , because he knowes nothing spiritually , and comfortably : therefore as there must be humility , and faith , for our stablishing so there must be spiritual knowledge . It is said here , that God stablisheth us : the same God that stablisheth us , must give us faith whereby we are stablished , and he must give us knowledge . Beg of God that he would vouchsafe us his Spirit : when we read the Scriptures , beg of God that he would open our understanding by his own Spirit , that as there is light in the Scriptures , so there may be in us . You know an eye must have light , before it can see the light ; light is full of discovery of things in it self . I can see nothing except there be light in my eye too , there must be a double light : so there must be a Spirit in me , as there is a Spirit in the Scripture before I can see any thing : God must open our eyes , and give us spiritual eye-salve , to see , and then the light of the Scripture , and our light together , is suficient to found a saving faith , as stablishing faith on . What is the reason that a Christian stands to his profession , though he be weak , when the greatest learned men in the world flinch in persecution ? The knowledge of the one is spiritual , and heavenly , he hatht ligh in him ; the other hath no divine ; spiritual light ; when light is ioyned with light , the light in the soul with the light in the Scripture , it makes men wondrous confident . To this end , labour to be acquainted with Gods Word , study the Scriptures , and other Treatises of that kind , that you may be able to hold fast the truth , that it be not wrung from you upon any occasion . And in reading , it is a good course to observe the main , principal undeniable truths , such Dogmaticall truths as are clear and evident , and to lay them up ; and oft make queries to our selves ; Do I understanst this or no ? Yes , I do , this I know is true : build on it then , and bottom the soule upon it . And so if it be matter of promises : these promises are undeniable true I will stay my soul upon them . And so when we meet with plain evidences in the Scriptures that crosse our coruptions , that meet with our known sins , then consider of those places as Jewels , and lay them up that you may have use of them as occasion serves . All things have not an equall certainty in Scripture to us ; some things we may have an implicite faith in : but the main we must have a clear apprehension of . There are some things that concern Teachers more to know then others , by reason of their standing in the Church : it is sufficient that in preparation of mind we be ready to imbrace further truths that shall be discovered ; but in fundamentall truths it is not so , we must have our hearts stablished upon them , that as they are certain in themselves , so they may be certain to us . And often let us examine our selves , Would I die in this , and for this ? would I stand in the defence of this against any ? this will make us make much of so much truth as we know , and labour to grow in truths in that kind . And take no scandal to hear that any shrink from the profession of the truth , and the maintaining of it , that are of great reputation . Was Christ the worse for Judas betraying of him , and for Peters denying of him ? was Paul's truth the worse because he had many enemies , Elymas the sorcerer and others ? Is the truth the worse because there are many that have carnall outward dependance , that seeme to shrink when they should stand out ? The truth is not the worse , it is the same truth still : truths are eternall in themselves , and in the good they bring , if they be believed . The Word of God endures for ever , it is not variable , as man is : and therefore be not discouraged , though men discountenance it : remember whose truth it is , & for whose good it is given , the Word of God ; it is a soul saving truth . And retain the truth in love . Love is an affection with which we should receive the truth : or else God will give us over to uncertainties . They in 2 Thess. 2 , 10. had the truth , but because they received not the Love of the truth : therefore God sent them strong delusions , that they should believe a lie . O how lovely is the truth ! The certainty of our estate in Christ ; the glorious priviledges that come by him ; that the gifts of God are without repentance : that God looks on us , not for foreseen faith or works , but such as he had decreed to work himself : How comfortable , how lovely are these truths being the Word of God , notwithstanding some seek to shake them ! These very truths should be retained in love . And indeed , the truth is not in its own place , till it be fixed in the heart and affections , and in a good conscience , which S. Paul makes likewise the vessel of the truth , and those that care not for that , they make shipwrack of the truth . And what truths you know , labour to practise , and then you shall be stablished . If any man do the will of my Father ( saith our Saviour , Joh. 7. 17. ) he shall know of the Doctrine , whether it be of God , or whether I speak of my selfe . Be true to known truths ; be not false in disobeying them : To him that hath , shall be given : We have a little stablishing ; by an uniform obedience to the truth we shall have more , God will increase it . I say , let us be faithful to the truths we have ' and not crosse them in any sinful course : let us not keep the truth prisoner to any base affection : as those in Rom. 1. that had but the light of nature , yet because they imprisoned it , and held it in unrighteousness , and lived in sins contrary to that light rhat God had kindled in them ; though ( I say ) it were but the light of nature , God gave them up to sins not to be named : much more will he do to us if we withhold the light of the Gospel : take heed therefore that we inthral not the truth to any base lust whatsoever , and that is a means to be stablished in the truth . And be oft in holy conference with others . Conference if it be rightly used is a special means to stablish ; that is most certain , which is certain after doubting and debate ; because that which is doubted of at the first , we come to be resolved of at the last , comparing reason with reason ; Remembring alwayes that of S. Ambrose , That there must not be striving for victory , but for truth . And then when we have tryed all , we must keep that which is good , and not be alwayes as the Iron between two Loadstones , haled this way , and that way ; alwayes doubting , and never resolved ; there must be a time of resolution : This the Apostle observes to be an excellent way of stablishing , oft to confer of things doubtful . And labour to get experience of the truth in our selves : nothing stablisheth more then experience . Our Saviour Christ in Joh. 6. 68. when many left him out of dulnesse , not understanding the spiritual things that he taught ( as many whose wits will serve for matters of the world , and to make them great amongst men , but when they come to heavenly things they have no understanding , they cannot apprehend them ) he asks his Disciples , Will you go away also ? Peter , who had his heart opened by the Spirit of God , saith he , Lord , whither shall we go ? thou hast the words of eternal life ; insinuating , that the experience that he had of the power of that truth that Christ taught , did so establish him in the present truth , that with a holy kind of indignation at the question , he replyes , Whither shall we go ? thou hast the words of eternal life : I have found thy words to have a spirituall life in them . So when we come once to have an experimental knowledge of the truths we learn , then our hearts are stablished ; indeed , then it is an ingraffed Word , as S. James saith : then the Word is true leaven , when it altereth and changeth the soul ; in such a case there is no separating from fundamentall truth , when it is one with our selves , and digested into us . And pray to God oft ( as David did , Psal. 86. ) to knit our hearts to fear his Name : Lord , my heart is loose and ready to fall off of it self , Oh knit my heart : it is unsettled , Oh settle my unsettled heart ; settle my judgment and affections : this should be our meditation . And because it is God that stablisheth , alway maintain spiritual poverty in the soul , that is , a perpetual dependance upon God : see the insufficiency that is in our selves , that we cannot stand out . What is the reason that God suffers great men to fall from the defence of the truth , and from the profession of it in their lives ? ( as we see it in the case of Peter ) to shew , that we stand not by our own strength : therefore we should be alwayes in this temper of spiritual poverty , to know that as Samsons strength was in his Hair , so our strength is in God. God is my strength , of my self I have no strength . And therefore upon every new defence of the truth , when we are called to it , we should lift up ejaculations , and dart up strong desires to God , that God would strengthen and stablish our souls , that we may not be traytors to the truth , but that we may stand to it ; for in his owne strength shall no man be established And grow every day more and more in detestation of a luke-warme temper . Your Ancipites as Cyprian calls them , your doubtful flatterers of the times , that have their Religion depending upon the State , and the times , that are neither fish nor flesh , Bats , as we say , that are neither Mice nor Birds , but of a doubtful Religion , that out of carnal policy are fit to entertain any thing , Oh this is a devilish temper . Howsoever we ( in our luke-warm disposition ) value the truth ; God values it highly ; it was purchased by Christs blood , and sealed by the blood of Martyrs , and shall not we transmit it to our posterity , as safe and as firm , and retain it , come what will ? Let us grow into dislike of this temper ; atemper that we should as much hate as God hates it ; such a temper as is in Popery , they are in an adiaphorisme temper in Religion , a luke-warm , cold temper , a temper of Religion according to reasons of flesh , and reasons of policy , this will make us be spued out of Gods mouth at the last . Do we think to lose Religion alone ? Oh no , never think to part with Religion alone ; it came with peace and prosperity , and if we keep not this Depositum , this truth delivered to us , God will take it away , and that which we betray it for , Peace , and Plenty . Let us labour therefore to be radicated in our Judgment , in our Affections , in our Love , in our Faith , in our whole inward man , in the truth revealed . To be stablished in the truth , it is our best inheritance , it is that will stand by us when all leaves us . What consistence hath a man out of the truth ? are you rich or honourable ? death will drive you out of all your riches and honours in the world , and strip you of all . What stablishing hath any man but in Christ , in the truth ? Take a man that is not bottomed , that is not fastened on Christ , he is the changeablest creature in the world , he is vanity , he is nothing . Oh love this state , that we may say , Though I be variable here , though I be not so rich as I was , or have not that favour of great ones that I have had ; or it is not with me as it hath been , but in all changes I have somewhat that is unchangeable : my soul is settled upon Christ , and upon the truth in him , which is certain . As it is a glorious being to be found in Christ , so it is an eternal and an everlasting being : once Christs , and for ever his , he will never lose a member . Labour we therefore to be stablished in Christ in all the changes and alterations in the world , and then we shall have something that is unchangeable to fix and stay our selves upon , even in the hour of death . Again , in the second place , ( to make an Use of examination ) I beseech you examine your selves whether you find this stablishing in your hearts or no ? whether your hearts be thus settled or no by the Spirit of God ? For ( beloved ) it is worth the labour and paines to get this grace ; and to be assured that you have it , stablishing in Christ is most necessary , and we stand in need of a great deal of spirituall strength . Do we know what times may come ? If dangerous times come , if we be not stablished , what will become of us ? Oh it is a happy estate , a Christian that is stablished in the sound knowledge and faith of Christ ! I beseech you therefore consider of it . To give you an evidence or two whereby you may discern whether your hearts be settled and stablished . A man hath the grace of stablishing , and confirmation , when it is upon the Word , when God doth stablish him upon the promises . And then again , by the effect of it . A man is stablished by the Spirit of God , when his temptations are great , and his strength little to resist , and yet notwithstanding he prevailes . Satan is strong ; if we prevail against Satans temptations , we are stablished ; God is strong , too strong for us : if we can break through the clouds , when he seems an enemy , as Job , Though thou kill me , yet will I trust in thee . Here is a prevailing , a stablished faith . In great afflictions , when clouds are between us and God ; when we have faith that will breake through those clouds , and see God through them shining in Christ , here is a strong , a stablished faith ; because here is mighty temptations , and oppositions . The strength is known by the strength of the opposition , and the weaknesse of the party . In the times of Martyrdome , there was fire and fagot , and the frownes of cruel persons : who were the persons that suffered ? Children , women , old men sometimes , all weak . Children , a weak age ; women , a weak sex : old men , a withered melancholy dry age , fearfull of constitution . But when the Spirit of God was so strong in young ones , in weak women , in old withered men , as to enable them to endure the torment of fire , to enable them to endure threatnings , and whatsoever , as we see , Heb. 11. here was a mighty work in weak men . A man may know here is stablishing grace : because except there were somewhat above nature , where were a man in such a case ? Then a man may know especially that there is stablishing grace , when he sees somewhat above nature prevailing over the temptation , and confirming the weak nature of man , that is the best evidence we have , of Gods stablishing grace ; sometimes , them that are stronger at some times , are weaker at other times : but ( as I said before ) that is to teach them , that they have their strength from God. Again , if your hearts be soundly bottomed and founded and grounded on Christ and the promises of God in him , then you will be freed at least from all victory and thraldome to base fears , and to base cares , and base sorrowes , and base passions . A man that hath no settled being on Christ , he is tossed up and down with every passion : he is full of fears and cares for the world , which distract the soul upon every occasion , full of unseasonable and needlesse sorrowes and griefs , which vex and perplex the soul continually . Oh how he fears for the time to come ! what shall become of me if such a thing happen ? how shall I be able to live in such a time , & c ? If he were settled upon God in Christ , that he were his Father : if he were stablished upon the promises of God in Christ , I will not fail thee nor forsake thee ; Feare not little flock , it is the Fathers will to give you the Kingdome : and , Why do you feare , O you of little Faith ? and , He that provides for the birds of the Aire , for the Sparrowes , for the Lillies of the field , for the poorest creature , will he not much more for you ? If I say we were thus stablished upon Christ , and the promises , there would be no disquietnesse , those feares and griefs that usually perplex and inthrall the minds of men ; but where there are these distracting cares , and vexing sorrowes , and needlesse feares , it argues a heart unsettled ; though perhaps there may be some faith notwithstanding . Let us often examin our selves in this particular : how it is with us when such thoughts arise , what if trouble should come , what if change and alteration should come ? He that hath truly settled his heart will say , If they do come I am fixed , I know whom I have believed , I know I am a member of Christ , an Heir of Heaven , that God is reconciled to me in his Son : I know God hath taken me out of the condition I was in by nature , and hath advanced me to a better condition then I can have in the world : and when the world shall be turned upside down , I know when all things fail I shall stand . He that his heart can answer him thus , is firm . A good man ( saith the Psalmist , Psal. 1 12. 7. ) shall not be afraid of evill tydings ; why ? his heart is fixed , trusting in the Lord : and again , in Verse 8. his heart is stablished , therefore he shall not be afraid . If our hearts be established , then we shall not be afraid of evill tydings , nor afraid of wars , nor of troubles , nor of losse of friends , nor of losse of favours , or the like . A righteous man is afraid of no evill ; he that hath his heart stablished in Christ , and that hath peace of Conscience wrought by the Spirit of God in the promises , his heart is fixed , in all alterations and changes he hath somewhat that is unchangeable : even when he ceaseth to be in this world , he hath a perpetual , eternall being in Christ : if he die he goes to Heaven , he hath his being there where he enjoyes a more near communion with Christ then he can have in this world . So that all is on the bettering hand to him that is stablished in Christ : for it is not an act of one day to be stablished in Christ ; God doth it more and more till death , and then comes a perfect consummation of this stablishing ; we shall be for ever with the Lord , saith the Apostle . A man then that is stablished in Christ , he is fixed , he is built on a rock , come what can come , he is not afraid . Alas , others that are not so , they are as wicked Ahaz in Esay 7. he was boisterous out of trouble , but in trouble he was as fearfull , his heart shook as the leaves of the forrest , as the leaves of the forrest when the wind comes , they are shaken , because they are not seemely knit to the tree , because they have no stability . All those whose hearts are not firmly settled in the knowledge of Christ , and the excellent prerogatives that come by him , when troubles come , they are as the leaves of the Forrest ; or as you have it in Psal. 1. As the chaffe that the wind driveth to and fro ; because it hath no consistence , it is a light body : or as the drosse , Psal. 119. God shall destroy the wicked as drosse : see how the Scripture compares men ( not onely for their wickednesse , but for their misery ) that have no certain being , but on earthly things , though they be never so great , and ( as they think ) deeply rooted , when troubles come , they are as drosse , they are as chaffe that hath no firmnesse , before the wind : when the wind of Judgment comes , they are as stubble presently wasted and brought to nothing . I beseech you therefore without deceiving of our own hearts , let us enter into our own soules , and examine , for our knowledge first , and then for our boldnesse . What doest thou know in Religion that thou wouldest die for ? or die in ? we are stablished in no more to purpose , then we would dye for . Are those truths thou knowest so firmly wrought in thee by the Spirit of God ? hast thou such experience of them , such spiritual sense and taste of the goodnesse of them , that thou wouldest be content to part with thy life , rather then to part with them ? thou art stablished then by the Spirit of God in Christ. I do not speak of every little truth , it needs not that a man should die for that ; but I speak for fundamental truths , canst thou prove them so out of the Scripture ? and doest thou find the testimony of Jesus Christ witnessing to thy heart that they are true ? then thou art confirmed and stablished in these truths . I beseech you , let us often examine upon what grounds , and how firmly we know what we know . For , have we not many , that if the Adversaries should come , would conform to Popery , and joyn themselves to Rome , because they cannot back their principles with Scriptures , and because they have not a spiritual understanding , and apprehension of Divine truths ? Now he that is stablished stands firm against temptations , and against arguments ; he will not be won away from his faith , but remains unmoveable . Therefore ( I say ) let us often examine our selves in this particular : I believe this and this against the Papists and others ; I but how shall I stand out for this ? If tryals should come , am I able to prove this from the Scriptures so clear as if it were written ( as he saith ) with a Sun-beam ? The temptation and assaults of the Devil , by mens subtile wits and arguments , will , shake our judgments , will hurt more , and if time should come , try us better then fire and fagot . Those Spies that brought an evil report upon the Land of Canaan , we see , that though the Land ( when it was won ) was fruitful enough , and the conquest of it honourable , &c. ( and therein those Spies discovered their own weaknesse ) yet when they had made that shrewd Oration , and brought subtile arguments to the eye of flesh and blood , we see ( I say ) how the people were discouraged , and how they staggeted . So a man that is not stablished , he may sometimes have shrewd men to deal withal , perhaps Atheists , Papists , Jesuites , and the Devil joyning with them to unsettle men ; and they will prevail if men be not well settled and stablished before . And so for the course of our life and conversation amongst men ; we should examine how we are stablished in that : for we are not onely to stand firm in cases of Religion ; but for causes of honesty . John Baptist was as good as a Martyr , though the cause he dyed for was not Religion , but a bold telling of Herod , when he thought he took an unlawful course in keeping his brothers Wife . An honest man may dye and suffer much for civil matters . Therefore examine your selves in this : I have undertaken this cause , upon what ground ? in what confidence ? how far would I willingly go in it ? could I be content to lose the favour of great ones ? to dye in the quarrel if need be ? So far as a man is stablished by Gods Spirit , so far is he settled also in this . You have had Heathen men , that would stand out firmly even to the death , against all disfavours , against all losses and crosses for evidence of Civil truths , as you have it storied of Papinian an excellent Lawyer , that in the defence of right , stood forth to the losse of his life ; and many other the like examples have been : But much more doth the Spirit of God stablish men ; this I understand , this cause is good , this I will stand in , come what will , when I am called to it . Let us oft call our selves to an account , what we believe , and upon what ground : what we do , and upon what ground we undertake it ; whether on grounds of conscience , or out of spleen and passion ? When a man undertakes things on natural grounds , in great temptations , ( if God do not assist him ) he will sink . Take the strongest courages that are , if they have no more but nature , though they may stand out sometimes , ( to the shame of Christians ) yet in some cases they will shew themselves to be but meer natural men . And therefore labour for the Spirit to stablish us . It is not necessary that we should enjoy our wealth , nor the favour of men , nor our life it self ; but it is necessary that we should keep a good conscience ; it is necessary that we should be saved , it is necessary that we should look upon our Judge with confidence at the day of Judgment . It becomes Christians who besides the light of nature , have the Spirit to stablish them , to be settled in their courses , to look that the conscience be good , the cause good , the aym good . If such a one give over when the cause is clear and good , it is a sign that his heart is not stablished by the Spirit of God in Christ : he hath either corrupt aymes , or else he is weak , and understands not the grounds of Religion , and the vanity of this life as he should do . There are none that flinch and give over in a good quarrel , but either it is from hypocrisie , that he pretends to believe in Christ , and life everlasting , and yet he doth not ; or else it is from extream and wonderful weaknesse , which ( if he belong to God ) he shall recover , ( as Peter did ) and shall stand more strongly another time . It is but a forced , a false encouragement and stablishing , when a man ( that hath not the Spirit of God ) shall set light by death , though perhaps he die in a good quarrel , and with some comfort . For when a man shall know , that after death there is a Judgment , and that God hath many things to lay to his charge , when his conscience shall tell him that he is guilty of a thousand deaths , if he be not in Christ , and his pardon sealed by the Spirit of God in the blood of Christ : is it not madnesse to be couragious in that which he cannot conquer ? It is good for a man to be couragious in time of conquest : It is a dastardly thing for a Christian to be cowardly , because he hath death and hell conquered , and every thing is made serviceable to help him to heaven . But for another man to set light by these things , it is more madnesse . No man but a Christian can be stout and couragious , except it be from a false spirit ; especially in things that are above mans natural power , as death it is eternal , and what man can stand out against the eternal wrath of God ? And therefore those that put on a Roman stoutnesse and courage , though they seem to have strong spirits , it is but false ; either they are besotted with sensuality , or else with a spirit of pride . When they look before them , and see eternity , and see their sins , and that they must all appear at the day of Judgment , they cannot be strong . Let us labour therefore to have our hearts stablished by the Spirit of God ; and try our selves often , by propounding Queries , how we do things ? with what minds and ? upon what grounds ? Again , another Evidence , whereby we may know that we have spiritual strength and stability in Christ wrought in us by the Spirit of God , is this : when it makes us desire the coming of Christ : when it makes us think of death , and of the time to come with joy and comfort : and that for the present it gives us boldnesse to the Throne of Grace in extremities . He that in extremity can go to God in Christ , it is a sign his heart is established . Hypocrites in extremity flye to desperate courses , as Saul and Achitophel did : but in extremity the soul that is stablished goes to God : My God , my God , saith Christ : so Job , Though he kill me , yet will I trust in him . I say , it is an evidence of a soul stablished upon Christ by the Spirit of God , to have boldnesse to the Throne of Grace in extremity ; nay , when God seems to hide himself ( which is the principal extremity of all ) as in Divine temptations , when God seems to be an enemy , then for a man to fight and wrastle with God , and tug with the temptation , and not to let God go , though he kill him ; this is a true Israel , a conquerour of God : this is a heart fortified by the Spirit . It is an argument of a heart established , when ( besides for the present ) for the time to come , he can chearfully and boldly think how it will be with him when death shall come , that he shall go to Christ , that the Match shall be fully made up that is begun by God between Christ and him , ( for the contract is in this world , but the nuptials are celebrated in heaven ) and in confidence hereof can say , Come , Lord Jesus , come quickly . A heart that is not stablished saith , Oh come not . Wherefore art thou come to torment us before our time ? say the Devils to Christ ; so an unstablished heart , at the hour of death , is afraid it shall be tormented before the time : and therefore come not , come not , saith such a soul. But the soul that is stablished upon Christ and upon the promises in Christ of forgivenesse of sins , and life everlasting by the Spirit of Christ , that saith , Come , Lord Jesus , come quickly . I have been larger upon this Point , then I intended : these unsettled times moved me to speak a little more then ordinary , that we might labour to have our hearts stablished , that whatsoever comes we may have somewhat that is certain to stick to ; that our estate in Christ may be sure , whatsoever becomes of our state in the world otherwise . VERSE XXII . Who hath anointed us , and also sealed us , and given the earnest of the Spirit in our hearts . THe Apostle having formerly laid open the riches of a Christian ; In this Verse he cometh to shew his strength : His riches consisteth in the promises of God in Christ : His strength , in being stablished upon those promises . Now that which he had spoken of more generally in the word stablishing , he unfolds in three borrowed Terms , Anointing , Sealing , Earnest : Implying therein the manner of the Spirits establishing a Christian. He who stablisheth us : how is that wrought ? By the Spirit anointing , by the Spirit sealing , and by the earnest of the Spirit : which three terms do all argue assurance . For you know , that in the old Law , Kings , Priests , and Prophets were anointed , that is , they were authorized and confirmed in their places . And for sealing ; Writings ( among our selves ) are sealed for security . And an Earnest secures Contracts and Bargains . So that whatsoever may serve to strengthen a Christians faith and assurance , is here laid down : God to help our soules by our senses fetcheth it from humane affaires , applying words borrowed from earthly commerce , by a heavenly anagogical sense to spiritual things . First , the sure estate of a Christian is set down in the general , by stablishing : and then in particular , we are anointed and sealed , and have the Earnest of the Spirit . God , in the Covenant of grace doth our part and his own too ; he gives faith , and strengthens faith , and seales us : he gives us promises , he doth stablish us upon those promises , and works our hearts to an embracing of them , he anoints us , and seales us , and gives us the Earnest of the Spirit . All in the Covenant of Grace depends upon the faithfulnesse of God ; and not upon ours , but upon ours dependantly , as he is faithful in stablishing us . Now because the holy Apostle would have us settled in the excellency of the state of a Christian in the Covenant of grace , you see how large-hearted he is ; he useth four words implying one and the same thing , Stablishing , Anointing , Sealing , and giving Earnest ; all of them words used in ratification amongst men . God is pleased to stoop to speak to us in our own language ; to speak of heavenly things after an earthly manner : and therefore he sets down the certain estate of a Christian by borrowed speeches . This is a gracious condescending of God , stooping ( as it were ) lower then himself : and indeed so he alwayes abaseth himself when he deales with man , coming down far below himself . To come to the words in particular . And hath anointed us . This word hath a double reference . The holy Ghost carries our minds first to the relation and proportion that is between the graces of the Spirit of God , and the oyntment with which in former times they were anointed in the Jewish Politie . And it hath reference likewise and relation to the persons that were anointed . The persons were Kings , Priests , and Prophets . Now God hath anointed us in Christ. The order is this : First , Christ himself as Mediatour is anointed with the oyl of gladnesse above his fellowes ; but for his fellowes . The oyntment is first poured on the head of spiritual Aaron , and then it runs down to all the skirts of his garment , that is , to the meanest Christian. Even as the least finger and toe is actuated , and enlivened , and moved by the soul and spirits , that the head and the chief vital parts are : so every Christian though he be but as the toe or the foot , yet all have communicated by the Spirit from Christ the head . So that the third person , the Holy Ghost , that sanctified the humane nature of Christ , that filled and enriched it with all grace , and anointed Christ ; the same Spirit enricheth all his mystical members . As there is one Spirit in Christ , and that sacred body he took on him ; so there is in the mysticall body but one Spirit quickening and enlivening , and moving the head , and the members . He is a head of influence , as well as a head of eminence : Of his fulnesse we have all grace for grace : He is first anointed , and then we are anointed in him . We will first speak of it as it hath reference to an oyntment : and then as it hath reference to the persons anointed . In the first place then , why are graces here called anointing ? I answer , they are called anointing , from reference to that composed oyntment in Exod. 30. where you have the composition of the holy oyl laid down . But in particular , you may observe these five particulars in which the relation standeth . First , Oyntment is a liquor supereminent , it will have the highest place , it will have the eminency , and be above all other liquors , and in that respect it is a royal liquor : so the graces of Gods Spirit , they are of an eminent nature . Spiritual gifts are above the gifts of nature ; and spiritual blessings are above earthly things : the grace of God is a supereminent , a royall thing , it will be above all , even above our parts of nature : if a man have by nature a strong wit , grace will subdue his wit , so that he shall be onely witty to salvation , he shall be onely strong to defend the truth , and to do nothing against it : he will subjugate and subordinate his parts and whatsoever excellency he hath by nature , to grace ; cast all at Christs feet , count all as dung , in comparison of the excellent knowledge of Christ. And so again , grace is above corrupt nature , above all our corruptions , it will bring them under , it will subdue corruptions , temptations , afflictions ; any thing , what you will , that is either natural ; or diabolical : for grace is spiritual , and that which is spiritual , is above all that is below : Grace is of an invincible nature , it will bear sway by little and little ; it is little in quantity , but it is mighty in operation . And it is above any outward excellency whatsoever ; if a man be a King , if he have this anointing , it makes him better then himself : he is better in that he is a Christian , that he hath this sacred anointing , then for any other created excellency under heaven whatsoever ; yea , though he were an Angel. Grace hath its derivance and influence from Christ , who is higher then all , and will be above all ; and so will grace . That is the first . Other liquors , the best of them will be beneath ; but oyl , it will be above all . It is compared to oyntment in the second place , because that oyntment is sweet and delightful ; so was the oyntment that was poured upon our Saviour by the woman in the Gospel : therefore the Spouse in Cant. 1. 3. speaking of Christ , Because ( saith she ) of the savour of thy good oyntments , thy Name is as an oyntment poured forth , therefore do the Virgins love thee : The graces that are in Christ are so sweet , that they draw the Virgins , they draw all believers after him . So grace in a Christian , it makes us sweet ; it sweetens our persons , and our actions : It sweetens our persons to God ; God delights in the smell of his own graces : it makes us delectable for Christ and his holy Spirit to lodge in our soules as in a garden of Spices : It makes us sweet to the Church , to the communion of Saints . A gracious man that hath his corruptions subdued , is wondrous sweet , his heart is as fine silver , every thing is sweet that comes from him . When the woman poured the box of oyntment upon Christ , the whole house was filled with the smell thereof : so the whole Church is filled with the savour of the graces of good men , that either do live in the present times ; or have left their graces in writing to posterity . A wicked man is an abomination to God , and so are all his actions ; he that is in the flesh cannot please God : a civil man that hath not this anointing , all that he doth is abominable to God ; all things are unclean to the unclean even their best actions have a tincture of defilement from their corruption : without this oyntment we are not sweet , neither to God , nor to others ; therefore the Scripture terms men in the state of nature , Swine and Goats , stinking creatures ; and so indeed they that have not this anointing , they are stinking Goats , and shall be set at Christs left hand , except they have grace to sweeten their understandings and affections , and to draw them higher then nature can . Likewise grace is full of sweetnesse to a mans self ; it sweetneth our nature and our actions to our selves : a good conscience being privy to it self of the work of grace , is a continual feast ; the conscience of a Christian , once renewed by grace , inlargeth the soul , and fills it with sweet peace and joy in believing . Thirdly , the graces of the Spirit are called anointing , because anointing strengthens ; therefore usually Warriours and Combatants , ( amoug the Heathen ) that were to encounter , were first anointed : so there is a Spirit of strength in all those that are true Christians which they have received from God , whereby they are able to do that that worldlings cannot do ; they are able to deny themselves , to overcome themselves in matters of revenge , &c. they are able to want and to abound , to beare crosses , to resist temptations , and , as the Apostle saith , able to do all things ; nothing can stand in the way of a gracious man , no not the gates of hell ; he that is in him , Grace is stronger then he that is in the world : the least measure of grace , though it be but as a grain of mustard-seed , is stronger then the greatest measure of opposition , though strengthened with all the power of hell . In the fourth place , oyntment makes the joynts of the body nimble : so this spiritual anointing it oyles the joynts of the soul , ( as I may say ) and makes them nimble , and ready to serve God in newnesse of Spirit , and not in the oldnesse of the letter . Gods people are called a willing people , and a chearful people , ready to every good work . And there is good reason for it ; for they have an inward spiritual anointing , that makes them active and nimble in every thing they do : that Spirit that sanctifieth them , that Spirit telleth them what Christ hath done for them , that there is no damnation to them , that God is reconciled to them , that they are freed from the greatest dangers , that all is theirs , and so their joy and nimblenesse is from good reason : and there is a spirit of love in them unto God and Christ , which makes them nimble . When a man is without grace , he goes lumpishly and heavily about the service of God : he is drawen and forced to prayer , and to hearing , and to conference and meditation : he is dead and dull , and frozen to good works ; but when a man hath received this sweet anointing of the Spirit , his heart is enlarged to all duties whatsoever , he is prepared to every good work . Again , oyl makes chearefull : so doth grace , it makes chearful in adversity , chearfull in death , chearful in those things that dismay the spirits of other men : so much grace , so much joy ; for even as light and heat follow the fire , so the spirit of joy doth follow this spiritual anointing : Conscience of the interest he hath in the favour of God in Christ , and the evidences of grace stamped upon his heart , & an assurance of a better estate in the world to come , wonderfully enlarge the soul with spiritual joy : that which makes a man lumpish , and heavy , and earthly , is not the Spirit of God : the Spirit of God is a Spirit of joy , and it puts a gracious chearfulnesse in the heart of a Christian ; if there be mourning , it is that it may be more chearful : for light is sowen to the righteous sometimes in mourning . God loves a chearful giver , and a chearful thanksgiver ; all must be sweetened with chearfulnesse , now this comes from the Spirit of God : and he that is anointed with the Spirit , in some measure partakes of spiritual joy and chearfulnesse . Againe , ointment you know is of a healing nature ; as Balme and other sweet ointments have a healing power and vertue : the Scripture makes mention of the Balme of Gilead : so grace hath a healing power ; repentance that is of a purging , spiritual joy of a healing nature ; there must ( you know ) be first a cleansing , and then a healing and strengthening : so some graces are purgative and cleansing , some againe are strengthening and healing : repentance is a good purgation ; it carries away the malignant and evill matter ; but the Cordial that strengthens the soul , is joy , The joy of the Lord is your strength . Nehem. 8. and so the grace of faith and love tend to cherrish and corroborate the soul : so that ( I say ) these graces , this Balme of the Spirit , hath a special Soveraign power to heale us , to heale us both from the guilt of sin , and from the dominion , and rule , and filthy stain of sin ; it hath both a purging and a Cordial vertue . Thus you see , that upon good grounds the graces of Gods Spirit , that he communicates to the Elect , and only to them that are in Christ , they are called anointing ; and they will have the effect of an ointment in us , if we receive this anointing , Let us therefore try our selves by these , whether we be anointed or no ; what chearfulnesse is there ? what joy ? what strength ? what nimblenesse to that which is good ? what soveraignty hath grace in our hearts ? you have a company that professe Religion , but make it serve their owne turne , that make heaven to come under earth , that make the service of God to stoop to other ends : Beloved , grace it is a superiour thing , and Religion makes all subordinate : Grace and Religion wheresoever it is in truth , is of a ruling nature : and so it is sweet , and it is strong wheresoever it is ; it is curing , and purging , and cleansing wheresoever it is : therefore I beseech you , let us not deceive our selves . I need say no more of the Point , you may enlarge it in your own meditations . I come to the persons As this anointing hath reference to the ointment , so it hath relation to the persons that were anointed . Now the persons anointed were first dedicated by anointing ; they were consecrated to God and separated from the world : And as they were dedicated and separated , so they were dignified by this anointing , it raised them above the common condition : And likewise with this anointing God gave them qualifications suitable . You have three eminent persons that were anointed , and so raised above the common condition of other men . Prophets , to teach the people . Priests , to offer sacrifice Kings , to govern them . Now Christ is principally all these : He is the principal Prophet of his Church , the Angel of the Covenant ; He is Logos , the Word , because as the inward word , the mind of a man , is known by the outward word ; so Christ is called the Word , because as a Prophet , he discovers his Fathers mind , and makes known his Fathers will unto us . And he is the great high Priest , he makes atonement between God and us , he stands between his Father and us . And he is the great King of his Church , that rescues it from all its enemies , to protect and defend it . But as Christ hath received this anointing primarily , and above his fellows , yet ( as I said before ) he hath received it for his fellows . Every Christian hath his anointing from Christs anointing , all our graces and all our oyatment is derived from him . He ( saith the Appostle , Rev. 1. ) hath loved us , and washed us in his blood ; ( he loved us first , which is the cause of all , and then he washed us in his blood ; he did not onely shed his blood for us , but he washed us in his blood : he hath applied his blood to our souls , and by applying that and sprinkling it upon our souls , ) he hath made us Kings and Priests to God his Father : And indeed , the great King of heaven and earth , he is and will be attended upon by none but Kings and Priests ; he hath no servants but such as are anointed ; he is followed of none but eminent persons , such as are separated from the world , and dignified above all other people : for the glory of his followers tends to his honour : therefore those whom God chuseth to be his atendants , he qualifies them , gives them the hearts of Kings , royal qualifications , and the hearts of Priests , and the hearts of Prophets . But this in the general . To shew it therefore in particulars . A Christian is anointed , he is a person severed from the world , dedicated to God , and dignified above others , and that from good reason , because God hath given him an inward qualification , which is the foundation of all . And first , he is a true Prophet , for he hath received the anointing of the Spirit , 1 Joh. 2. whereby he is enabled to discern of things : he knowes what is true honour , to be the child of God : he knowes what is true riches , Grace : he knowes what is true Nobility , to be born of God ; what is true pleasure , Peace of conscience , and joy in the Holy Ghost : he can discern between seeming and reall things , and onely he that hath received this anointing of the Spirit . And again , as a Prophet , he knowes not onely the things , but the doing of the things ; he hath with the anointing of the Spirit ability to do that which he knowes ; the grace of God teacheth him not onely the duty , that he should live justly , and soberly , and godly , but teacheth him to do the things ; for God writes his Lawes in his bowels , that is , in his affections : he can love and joy in God , and hate sin , and overcome revenge , &c. The Spirit sheweth him Divine things by a Divine light ; he sees heavenly things with a heavenly light : and Divine & spiritual knowledge is a working knowledge , of the same nature with the things known . The poorest Christian in the world having this anointing , sees good things with such a convincing light , and evill things with such a convincing hatred , that he is doing and acting : whereas a Christian that hath not the Spirit , he may know heavenly things by a natural light , by a discoursive knowledge ; he may know what he should do , and so perhaps he may talk , but he cannot do : he may talk of death , but he cannot dye ; he may talk and discourse of suffering , but when it comes , he cannot suffer : he may speak much of patience , but he cannot act patience when occasion is : A true Christian hath the knowledge of doing things . And likewise he is able to speak a word in due season , to reprove , to admonish , to comfort . Every member in the communion of Saints hath some qualification in regard of knowledge , when he is put to it . But especially he hath received this anointing as a Priest , and a King. As a Priest , to stand before God , and to offer up prayers for himself and others . Every Christian is a Favourite in heaven , he hath much credit there , he hath Gods ear open at all times , and he improves it for the good of the Church , for the good of others as well as for his own . And as to pray for our selves and others , so to blesse our selves and others ; that was one part of the Priests Office , and so ( as the Scipture saith ) we are called unto blessing ; and therefore those that are given unto cursing , are not Priests . And again , a Christian that hath received this anointing as a Priest , he keeps himself unspotted of the world : You know , the Priests were to touch no unclean thing , nor to defile themselves with any manner of pollution ; so every Christian in some measure is enabled to abstain from the common pollutions of the times , to hate even the garment spotted with the flesh : he is not carried with the stream of the times ; he will not converse amiably with those that may stain him , but as his calling leads him , lest he contaminate his spirit . And likewise a Christian hath his heart alwayes as the Holy of Holies , that so he may offer up thanks and praise to God ; there is a disposition in him alwayes to praise God. As the fire in the Sanctuary must never go out ; so the fire that is kindled by the Spirit of God in the heart of a Christian , it never goes out , the Holy Ghost maintains it continually : he is ready to praise God upon all occasions ; ready to offer up himself unto God as a sacrifice . The sacrifices of a Christian are a broken heart : and as in the Law , the sacrifices for sin must first be killed , and then offered ; so now in the Gospel , it is the work of every Christian , to mortifie , to kill , and slay those beasts , those corruptions that are in him contrary to God. A Christian must not offer himself to God as a sinner , but he must first slay his corruptions : he must mortifie his sins , and then offer up himself slain to God. Therefore our care must be to mortifie every corruption , every faculty of the soul , and every part of the body : we must circumcise our eyes , that they behold not vanity ; and our eares , that they hear not , and delight not in unchaste things ; and our thoughts and every part , our wills and affections , and then offer up soul and body as a living sacrifice unto God , that all may be dedicated and sanctified unto him , and then it is a sweet sacrifice : then when a Christian hath dedicated himself to God , it is an easie matter to give him his goods when he calls for them , then he will be ready to let all go , as the Apostle saith of the Corinthians , they first gave themselves to God , and then to others : other sacrifices will follow when we have first given our selves to God : therefore the first sacrifice is to kill our corruptions , to offer our selves to God , and then we shall be ready to offer our estates , and to have nothing but at Gods disposing ; Oh Lord , of thy hand I have my body and my life , and my goods and all , I give them unto thee : if thou wilt have me to enjoy them , I do ; but if thou wilt have them sacrificed , I am a Priest , I am willing to offer my self as a burnt-sacrifice to thee even to the death , and all other things when thou shalt be pleased to call for them : and indeed , all other sacrifices of our goods , and thankfulnesse in words , they will easily come off when we have offered our selves , as I said before . What is the reason that men will not part with a penny for good uses ? They have not given themselves as sacrifices unto God : therefore in the Scripture we are pressed to give our selves unto God first : and it useth arguments to that purpose ; as that we are not our own , but bought with a price , &c. And so for the Kingly office . Every Christian by this anointing is made a King , Rev. 1. 6. He hath loved us , and washed us , and made us Kings , &c. But how are we Kings ? ( to take away an Objection that ariseth in the hearts of carnal men ) Oh ( say they . ) they talk that they are Kings , when perhaps they have not a penny in their purse ; they talk they are Kings , when in the mean time they are underlings in the world : here are Kings indeed , think prophane conceited persons . Indeed , all other things are but shadowes , these be realities ; this is a Kingdome to purpose : Thou livest by sense and by fancy , or else if thou haddest the spiritual eye-salve , if thou haddest thine eyes open to see the dignity of a Christian , thou wouldest judge him to be the onely King in the world : and therefore I do not enlarge the Point to set colours upon matters , but indeed , I rather speak under : there is no excellency that we can think of in this world , that riseth high enough to set out the state of a Christian : he is indeed a King. For ( I beseech you ) what makes a King ? Victory and Conquest , that makes a King : Is not he a Conquerour that hath that in him that conquers the world , and all things else ? others that are not Christians , they are slaves to lusts and pleasures . A Christian that is chief Conquerour in the world , he conquers the world in his heart , and all temptations are inferiour to him ; he sees them as things that he hath gotten the mastery of : He subdues the principal enemy : a Christian fears not death , he fears not Judgment , he fears not the wrath of God ; he knowes God is reconciled in Christ , and so all things are reconciled with him : God being at peace , all things else are at peace ; so he is a Conquerour : he hath a Kingdom in himself , others have Kingdoms out of themselves , and in themselves they are slaves ; he is such a King as hath a Kingdom in himselfe ; he hath peace and joy , and rest from base affections , and terrour of conscience . Is not he a King that is a Lord and Master of all things ? A Christian is Master of prosperity , he conquers it ; he can make it serve his turn , to be thankfull to God , to be ready to distribute : he is Master of adversity , I can want , and I can be abased , I can do all things through Christ that strengtheneth me , saith blessed Paul : He is an omnipotent King in some sense , he can do all through him that strengthens him : He hath conquered the King of fears , death : that that makes the greatest Monarch in the world to shake and tremble , a Christian can think of with comfort : He can think of Gods wrath with comfort , appeased in Christ , stenched with his blood ; he can think of the day of Judgment with comfort , that then his Saviour shall be his Judge , and that he shall stand at the right hand of God : He can think of afflictions with comfort , he is sanctified to all things , and all things are sanctified to him , and all things shall work for his good , nothing shall be able to separate him from Gods love to him in Christ , neither things present , nor things to come : That which amazeth the Belshazzars of the world , and makes their knees smite one against another ( as that hand-writing did him , ) that which makes others quake to think of ( a revenging God , before whom they must appear , and answer for all their miscarriages and their neglect of precious time , and abuse of their places ) they can think of with joy and comfort . He hath conquered himself and his own heart ; he can subdue the carnal part of him , and bring it under the Spirit ; all others , ( though Kings ) if they be not Christians , are slaves to some reigning lust or other . He is a King likewise in regard of possession ; which is a second thing which makes a Christian an excellent person ; as he is a great Conquerour , so he is a great possessour ; for All is yours ( saith the Apostle , ) things present and things to come , life and death , afflictions and crosses and all is yours : How ? to help him to heaven ; things present are his : comforts are his if they be present : afflictions are his to purge him , and to fit him for heaven : things to come are his , heaven is his , and terrours to come , all serve him : Even evil things are his in advantage and successe ; though in disposition they be not his , but have an hostile disposition in them , they are all over-power'd by the love of God : And Christ the King of heaven and earth over-rules all to the good of his : And so all good things are his , though not in civil possession , but as far as the great Governour of all things sees fit : what a King is this ? and therefore the word is not too great , to say ; a Christian is a King : he is indeed the most excellent person in the world . And he hath likewise a Kingly spirit , that is , he doth things with love and freedome of spirit , that others do upon compulsion : for he hath the royal Law of love ( as the Apostle saith ) written in his heart : what is that ? the royal Law of love is this , when a man doth that which he doth from love , and from a Princely spirit , when he is not compelled : that which others do not at all , or by force is wrung from them , he doth out of a Princely spirit that is in him , because his spirit is enlarged and anointed by the Spirit of God to every good work . These things might be enlarged , but a taste of them is sufficient ; and they are very useful to raise our hearts to consider that there is another manner of State then the world thinks of : there are spiritual and excellent Kings and Priests ; and this will stand by us when all other excellencies will fail : All flesh is grasse , and as the flower of the grasse ; but this dignity , this anointing which we have by the Spirit , and by the Word of God , it endures for ever , and abides to all eternity . Now ( not to go on in more particulars , but ) to make some Use of this . Surely , this is true in some degree of every Christian , that he is a Prophet , to discern of things that differ ; and he hath a supernatural heavenly light answerable to the things ; a spiritual light to judge of spiritual things : And he is a Priest to stand before God continually : And he is a King , by conquest , by possession , by qualification . I say , this undoubtedly is true of all spiritual persons that are anointed . As it is said of Saul , that when he was anointed he had another Spirit ; so God never makes a Christian , but he gives him the Spirit of a Christian : Gods calling is with qualification , it is not a meer titular anointing , but there is another Spirit goes along with this anointing , then there was before calling : though men be trained up from their infancy in the truth , yet when they are anointed by the Spirit of God , there will another manner of Spirit appear in them , then ever was in them before , or then that which is in the world . I beseech you therefore , ( for dignity prepares and stirres up to duty , a man never so carries himself in his place and condition , as when he thinks of his condition , ) oft think of the excellent estate we are advanced to in Christ ; it will put us in mind of a qualification and disposition answerable : that as the Apostle oft presseth it , we may walk worthy our calling , that we may walk worthy of this dignity . When we are tempted therefore to sin , and to base courses , let us say as good Nehemiah when he was moved to flie , What shall such a man as I flie ? so should we say to any temptation to base courses of life , what shall such a man as I do this ? Why , if I be a Christian , if I be not onely a titular Christian , ( which is onely sufficient to damne me , and not to do me good , ) but if I be a real Christian , I must be a Priest , I must keep my self unspotted of the world , and undefiled , and not touch any unclean thing : I must be in a state and condition to pray to God , Shall I regard iniquity , that God should not hear my prayer ? If I be a Christian , I am a King ; shall I debase my self ? shall I cast my crown in the dirt ? God hath raised me , and made me an heir of heaven , shall I abase my self to sins , and to base lusts , so that I cannot rule my own members , and yet professe my self to be a King ? For a Christian that is a King , that hath a guard of Angels about him , that is the most excellent creature in the world , for him to abase himself to the world ; he that is bred from heaven , for him to have no higher thoughts then the things below , to have an earthly mind , and earthly thoughts , it is a shrewd presumption that he is but onely a titular Christian ; and hath not received this inward and spiritual anointing . It was a speech of the Martyrs in the Primitive Church , when they were asked their names , they gave this answer , Christianus sum , I am a Christian ; and that satisfied all questions : so when we are basely tempted to courses unbefitting our dignity , answer them from our Baptisme , I am baptized into Christ , and so am become a Christian , and this is unbeseeming the profession of Christianity . I beseech you let us remember our calling , we are called to be Prophets , Kings , and Priests , and not onely here , but in the world to come we shall be so ; we must not think to be Kings in Heaven , except we begin it here . It is with a Christian , as it was with David , he was anointed many yeares before he was actually a King upon the Throne ; while Saul lived , he did not enjoy the Kingdome : So we are anointed in this world , in part we are Kings while we are here ; Kings over our selves , and over the world : a Christian sees all under him that is worldly , he treads the Moon under his feet : but our anointing hath then especially its effect when we are in heaven ; as Davids anointing it had its special effect when Saul was dead . We must now carry our selves as those that shall be Kings : those that are not Kings here , shall never be Kings hereafter ; those that are not Priests here , shall never walk with Christ in heaven in long white Robes for ever . Eternal life is begun here in all the parts of it . And therefore I beseech you , if our memories be so shallow that we cannot remember other bonds , let us remember our Baptisme , let us read our duty in our Baptisme : what are we baptized into ? Into Christ , that is , to take the Name of Christ upon us , to be Christians ; which name implies these three , to be a King , Priest , and Prophet . What do we then when we sin ? We reverse our Baptisme in some sort : let it be an aggravation then when we are tempted to sin ; it is Treason to God , I shall leave my Captain , under whose banner I have vowed to fight against the Devil , the world , and the flesh ; and to forsake my colours is the greatest treachery : Yea , it is sacriledge : and so God accounts it , when thou prophanest thine eyes and thine eares in seeing and hearing of vanity , as you do when you frequent Play-houses and the like : I say , it is sacrilegious ; Kings and Priests were dedicated persons , and to imploy dedicated things about any other businesse , then to God , is sacriledge ; it is a committing of folly with thy soul. Men have slight conceits of Religion , and scarce a tincture of it : if they did deeply consider what Religion is , that it seizeth upon the soul , that it alters and changeth it , that whosoever will have benefit by the Promises , he must have an inward qualification , and be anointed with the Spirit ; they would have better conceits of it then they have : and hence it is therefore that men make so little conscience of giving liberty to their eares and eyes to hear and see vanity , and defile themselves in evil courses , and cleave to the occasions of sin . Let us oft ( I beseech you ) be stirred up to think of our high prerogatives , with high admiration , what love ! what love ! hath God shewed , That we should be called the sons of God , that we should be made Kings and Priests to God the Father . And if every you hope to have comfort by Religion , you must find this anointing in your selves , raising you above other men to holy duties , to be Kings , and Priests , and Prophets . Who hath anointed us , and sealed us , &c. You see then , a Christian is stablished this way in Christ , because he is anointed by the Spirit of God ; he is dedicated and consecrated to God : Hence ( before I go on to that which followeth ) in that the Apostle coupleth anointing , and sealing , and earnest to the Promises , observe this briefly , None have interest in the Promises of mercy , none can find comfort by them , but such as find some change in themselves . The Promises of God ( as I have often said ) are the riches of a Christian , and his inheritance : take all from him , you must needs leave him this , you cannot take this from him : and as an Usurer thinks he is a rich man , though he have not two pence in his house , but all that he hath is in Bills and Bonds , so a Christian , though haply he have not much in actual possession , yet he is rich in that he hath Gods bonds in the promises : but now a man cannot say that he is interessed in the promises , that he can lay claim to them , if he be an unfruitful man , an unhallowed man , that hath not the sweet oyntment of the Spirit , changing of him ( as it is said of Saul ) into another man : for God wheresoever he reconciles himself , and gives any promise of favour and mercy , there he works a qualification . Of necessity it must be so , because he is reconciled to amity : now in friendship there must be a correspondent similitude of disposition and sympathy . Now as long as we are in our natural estate , and remain unhallowed and defiled , we are in such terms as God and we cannot meet in amity , and therefore wheresoever the promises of the favour of God and reconciliation are of force , there must be a change : God , when he intends to shew favour to any , he alters and changeth them , that they may be such as he may have content , and complacency and delight in . We see then there is a necessity of examining our selves in this point . If thou be anointed , examine thy self , what inward power of grace thou hast , what sweet work of the Spirit ; whether thou find in thee a principle above corruption , that makes thee rule above that which the world is inthralled unto : undoubtedly as our title to heaven it is out of our selves , by the promises we have of salvation and reconciliation in Christ ; so the evidences must be found in our selves ; there must be anointing , and sealing , and the Earnest of the Spirit : therefore I beseech you , think seriously of what I have delivered of that Point before . But we shall have occasion in the particulars after to speak more of this . I go on therefore to the second word , Who hath sealed us . The same God that anoints us , seales us . Anointing and sealing go both together ; both are to secure us of our estate in Christ : both wrought by the Spirit of God. Now Christ is the first sealed , Job . 6. Him hath God the Father sealed : Christ is sealed to be our Redeemer , that is , God hath set apart Christ from others , hath distinguished him , and sealed him , and set a stamp upon him to be the Messiah : sealed him to the great work of Redemption , first by the graces of the Spirit ; ( for he is full of them , having received the Spirit above measure , ) and not onely so , but he sealed him by many miracles , by the resurrection from the dead , by which he was declared to be the Son of God ; by the calling of the Gentiles , and by many other things . Christ being sealed , he sealed all that he did for our redemption with his blood : and for the strengthening of our faith , he hath added outward seales , the two Sacraments , to seal our faith in this blood , and in him who is sealed of the Father , But here in this place is meant another manner of sealing ; for here is not meant the sealing of Christ , but the sealing of us , that have communion with Christ. The same Spirit that sealed the Redeemer , seales the redeemed . What is our Sealing ? Sealing we know hath this use . First of all , it doth imprint a likenesse of him that doth seal upon the wax that is sealed : as when the Kings Picture or Image is stamped or sealed upon the wax ; every thing in the wax answers to that in the seal , face to face , eye to eye , hand to hand , foot to foot , body to body . So we are said to be sealed , when we carry in our soules the Image of Jesus Christ : for the Spirit sets the stamp of Jesus Christ upon every Christian , so that there is the likenesse of Christ in all things : understanding answers understanding , in proportion ; as a child ( you know ) answers the father , it hath limb for limb , foot for foot , finger for finger , but it is not in quantity , but in proportion and likenesse : so it is in the soul that is sealed by the Spirit , there is a likenesse to Christ , something of every grace of Christ : there is understanding of the same heavenly supernatural truths ; there is a judging of things as Christ judgeth : and the affections go as Christs do ; he loves that which Christ loves , and he hates that which he hates : he joyes in that which Christ delights in : Every affection of the soul is carried that way that the affections of our blessed Saviour are carried in proportion : Every thing in the soul is answerable to Jesus Christ ; and there is no grace in Christ , but there is the like in every Christian in some small measure : the Obedience of Christ to his Father even to the death , it is in every Christian : the Humility whereby Christ abased himself , it is in every Christian. Christ works in the soul that receiveth him , a likenesse to himself . And this is an undoubted Character of a Christian ; The soul that believes in Christ , doth not onely believe in him for his own sake , to be forgiven of his sins , but together with believing , feeling the forgivenesse of his sins , and that Christ hath so loved him , and done such things for him , he is ambitious to expresse Christ in all things ; and it stirres him up with desire to be like him : for , thinks he , is there such love in Christ to me ? and is there such grace and mercy in God to me ? and was Christ so good as to do and to suffer such things for me ? Oh how shall I improve things for him ? Oh that I might be like him ! lovely in his eyes ! This ( I say ) must needs be so , these desires are undoubtedly universally in the soules of all those that partake of Christ ; it is the nature of the thing to be so : we shall desire to be transformed more and more to Christ ; Every way to bear the Image of the second Adam , who is ( as the Apostle saith ) from heaven , heavenly ; and so shall we be heavenly-minded as he was heavenly-minded on earth , talking and discoursing of the Kingdome of Heaven , and sitting people for the Kingdome of heaven , and drawing others from this world to meditate of a better estate : there is a likenesse to these in the soul of every believer : and that 's the reason that Christs Offices are put together in all those that he saves , that look whosoever he is a Priest to , to dye for their sins , to them he is a Prophet to teach them , and a King to subdue their corruptions , and to change them , and alter them , and to rule them by his Spirit . You have carnal men in presumption , which leads them to destruction ; they sever things in Christ , they will take benefit by Christ , but they care not for his likenesse : they will have him as a Priest , but they respect him not as a King. Now all that are Christs have the stamp of the Spirit upon them : there are desires wrought in them by the Spirit of God to that purpose : and a Spirit of Sanctification , that makes them every way like Christ in their proportion . And that is an evidence of the sealing of such a soul ; because the soul of it self hath no such impression : for the soul of it self is a barren Wildernesse , a stone that is cold and uncapable of impression : when therefore the soul can command nature , being stiffe , and hard , and dead , we see an impression of a higher nature , a man may know that undoubtedly the Spirit of God hath been in this soul ; for we see a loving spirit , an humble spirit , a gracious , a believing , a broken spirit , an obedient spirit to every commandment of God ; the soul can yield it self wholly to the will of God in all things : certainly ( I say ) the Spirit of God hath been here ; for these things grow not in a natural soul. A stone ( you know ) is cold by nature , and if a man feel a stone to be hot , a man may undeniably gather , Certainly the Sun hath shined upon this stone : Our hearts are very cold by nature , undoubtedly when they are warmed with the love of God , that they are made plyable to duties , the Sun of righteousnesse , Christ hath shined on this cold heart . Gods Spirit can work on Marble , can work on Brasse , as Jeremy saith . It was the commendations of one of the Fathers , that he could work on Brasse . God can work on our soules which are as brasse , and make an impression of grace there : and therefore when a man sees an impression upon such hard mettal , certainly he may know that the finger of Gods Spirit hath been there . So that the work of Sanctification is an undoubted feal of the Spirit of God. A second use of a Seal is Distinction . Seales are given for distinguishing : for you know sealing is a stamp set upon some few out of many : so this sealing of the Spirit , it distinguisheth Christians from others ; as we shall see more at large afterwards . Then again , a Seal it serves for Appropriation : for men seal those things that are their own . Merchants seal those Wares that they either have , or mean to have a right unto : Men seal their own sheep , and not others , and stamp their own Wares , and not others . God here stoops so low as to make use of terms that are used in humane matters and contracts : and by sealing , he shewes that he hath appropriated his own to himself , chosen and singled them out for himself to delight in . Again , sealing further serves to make things authentical , to give authority and excellency to things : Magistrates and Officers go with their broad Seal , and deliver things that they would have carried with authority , sealed ; and the Seal of the Prince is the authority of the Prince : so that a Seal is to make things authentical , to give validity to things answerable to the value and esteem of him that seales . These four principal uses there is of sealing . Now God by his Spirit doth all these : for God by his Spirit sets the stamp and likenesse of Christ upon us ; he distinguisheth us from others , from the great refuse of the world : he appropriates us to himself ; and like wise he authorizeth us and puts an excellency upon us to secure us against all : when we have Gods Seal upon us we stand against all accusations ; Who shall separate us from the love of God ? we dare def●… all objections , and all accusations of conscience whatsoever : a man that hath Gods ▪ Seal , he stands impregnable , it so authorizeth him in his conscience : for it is given us for our assurance , and not for Gods : God seales not because he is ignorant , He knowes who are his . But what ? is the Spirit it self this seal ? or the graces of the Spirit ? or the comforts of the Spirit ? what is this seal ? ( for that is the question now ) whether the Spirit it self , or the work of the Spirit , or the comfort and joy of the Spirit ? I answer , indeed the Spirit of God where it is , is a sufficient seal to us , that God hath set us out for his : for whosoever hath the Spirit of Christ is his ; and whosoever hath not the Spirit of Christ is none of his : but the Spirit is the Authour of this sealing : and the sealing that is in us , is wrought by the Spirit : so that except you take the Spirit for that which is wrought by the Spirit , you have not the right comprehension of sealing ; and so the Spirit with that which the Spirit works , is the seal : for the Spirit is alway with his own seal , with his own stamp . Other seales are removed from the stamp , and the stamp remains , though the seal be gone : but the Spirit of God dwells and keeps a perpetual residence in the heart of a Christian , guiding him , moving him , enlightning of him , governing him , comforting him , doing all offices of a seal in his heart , till he have brought him to heaven : for the Holy Ghost never leaves us ; it is the sweetest inhabitant that ever lodging was given to : he doth all that is done in the soul , and he is perpetually with his own work in joy and comfort ; though he seems sometimes to be in a corner of the heart , and is not discernable , yet he alway dwells in us : the Spirit is alwayes with the stamp it sets upon the soul. What is that stamp then ? ( to come to the matter more particularly , ) what is that that the Spirit seales us with especially ? what is that work ? I answer , the Spirit works in this order for the most part ; and in some of these universally . First , the Spirit doth together with the Word ( which is the instrument of the Spirit , the Chariot in which it is carried ) convince us of the evil that is in us , and of the ill estate we are in by reason thereof : it convinceth us that we are sinners , and of the fearful estate that we are in by sin : this is the first work of the Spirit on a man in the state of nature ; it convinceth us of the ill that is in us , and of the ill due unto us , and thereupon it abaseth us : therefore it is called the Spirit of bondage , because it makes a man tremble and quake till he see his peace in Christ. When the Spirit hath done that , then it convinceth a man by a better , by a sweeter light , discovering a remedy in Christ , who is sealed of God , to reconcile God and us . And as he enlightneth the soul , convinceth it of the all-sufficiency that is in Christ , and the authority that he hath , being sent and sealed of God for that purpose ; so he works on the affections , he inclines the heart to go to God in Christ , and to cast himself on him by faith . Now when the soul is thus convinced of the evil that is in us , and of the good that is in Christ , and with this convincing is enclined and moved by the holy Spirit , ( as indeed the holy Spirit doth all ) then upon this the Spirit vouchsafeth a superadded work , ( as the Spirit doth still adde to his own work ) he addes a confirming work , which is here called Sealing : that seal is not faith : for the Apostle saith , After you believed , ye were sealed : so that this sealing is not the work of faith , but it is a work of the Spirit upon faith , assuring the soul of its estate in grace . But what need confirmation when we believe ? Is not faith confirmation enough ? when a man may by a reflect act of the soul know that he is in the state of grace by believing ? It is true , as the natural conscience knows what is in a man , as the natural judgment can reflect , so the spiritual understanding can reflect ; and when he believes , he knowes that he believes , without the Spirit , by the reflect act of the understanding ( except he be in case of temptaton ) what needs sealing then ? This act of ours in believing , and the knowledge of our believing it is oft terribly shaken : and God is wondrous desirous ( as we see by the whole passage of the Scripture ) that we should be secure of his love ; he knowes that he can have no glory , and we can have no comfort else : and rherefore when we by faith have sealed to his truth , he knowes that we need still further sealing , that our faith be current and good , and to strengthen our faith , for all is little enough in the time of temptation ; and therefore the single witnesse of our soul by the reflect act , knowing that we do believe when we do believe , it is not strong enough in great temptations ; for in some tryals the soul is so carried and hurried , that it cannot reflect upon it self , nor know what is in it self , without much ado : therefore first the Spirit works faith whereby we seal Gods truth , Joh. 3. He that believes , hath put to his seal that God is true : when God by his Spirit moves me to honour him by sealing his truth , that Whosoever believes in Christ , shall be saved , then God seales this my belief with an addition of his holy Spirit : so that this sealing is a work upon believing ; and as faith honours God , so God honours faith with a superadded seal and confirmation . But yet we not come particularly enough to know what this Seal is . When we honour God by sealing his truth , then the Spirit seales us ; certainly then the Spirit doth it by presence , by being with us in our soules . What then doth the Spirit work when we believe ? How shall we know that there is such a spiritual sealing ? I answer , the Spirit in this sea●…g works these four things : First , a secret voyce or witnesse to the soul , that we are the sonnes of God. Secondly , a voyce or speech in us again to God , causing us to have accesse to the Throne of grace with boldnesse . Thirdly , a work of Sanctification . Fourthly , Peace of Conscience , and joy in the Holy Ghost . By these four wayes we may know the sealing of the Spirit after we believe , and that our faith is a sound belief , and that we are in the state of grace indeed . First , ( I say ) the Spirit speaks to us by a secret kind of whispering and intimation , ( that the soul feeles better then I can expresse , ) Be of good comfort , thy sins are forgiven thee , saith he to the soul , I am thy salvation : there is ( I say ) a sweet joyning , a sweet kisse given to the soul , I am thine , and thou art mine : God by his Spirit speaks so much ; there is a voyce of Gods Spirit speaking peace to his people upon their believing . And then secondly , the Spirit of adoption stirres up the speech of the soul to God , that as he sayes to the soul , Because thou believest , now thou art honoured to be my child ; so the Spirit stirres up in the soul a Spirit of prayer to cry , Abba , Father ; it can go boldly to God as to a Father ; for that Abba , Father , it is a bold and familiar speech . There are two things in a prayer of a Christian that are incompatible to any carnal man : there is an inward kind of familiar boldnesse in the soul , whereby a Christian goes to God , as a child when he wants any thing goes to his father ; a child considers not his own worthinesse or meannesse , but goeth to his father familiarly and boldly : so ( I say ) when the Spirit of God speaks to us from God , and tells the soul , I am thine , I am thy salvation , thy sins are forgiven thee , be of good comfort ; and when the soul again speaks to God , when it can pour forth it self with a kind of familiar boldnesse and earnestnesse , especially in extremity , and in time of trouble , and can wait in prayer , and depend upon God this spiritual speech of God to the soul , and of the soul to God , it is a seal of the Spirit that indeed we are true believers , because we can doe that that none can do but Christians : God speaks to our souls , he raiseth our souls , and by his Spirit he puts a spirit of supplication into us , and helps our infirmities : for we know not what to ask , but he helps our weaknesse , and enables us to lay out the wants of our soules to God : these are evidences of the presence , and of the seal of the Spirit . In the third place , this sealing of the Spirit after we beleeve , is known by the sanctifying work of the Spirit : for ( as I told you before in the unfolding of the Point ) the Spirit seals our spirits by stamping the likenesse of the Spirit of Christ on us : so that when a man finds in his soul some lineaments of that heavenly Image of Christ Jesus , when he finds some love , he may know by that love that he is translated from death to life ; when he finds his spirit subdued , to be humble , to be obedient , when he finds his spirit to be heavenly and holy as Christ was ; when he finds this stamp upon the soul , surely he may reason , I have not this by nature , naturally I am proud , now I can abase my self ; natureally I am full of malice , now I can love , I can pray heartily for mine enemies , as Christ did : naturally I am lumpish and heavy , now in afflictions , I can joy in the Holy Ghost , I have somewhat in me contrary to nature , surely God hath vouchsafed his Spirit ( upon my believing in Christ ) to mark me , to seal 〈◊〉 to stamp me for his , I carry now the Image of the second Adam , I know the Holy Ghost hath been in my heart , I see the stamp of Christ there : Know you not that Christ is in you , except you be cast awayes ? saith the Apostle ; so upon search , the Christian soul finds somewhat of Christ alwayes in the soul to give a sweet evidence that he is sealed to the day of redemtpion . The fourth evidence that the Spirit of God hath been in a mans heart , is the joy of the Holy Ghost and peace of conscience , sanctification is the ordinary seal that is alwaies in the soul ; this is an extraordinary seal , peace and joy : when the soul needs incouragement , then God is graciously pleased to superadd this , to give such spiritual ravishings which are as the very beginnings of heaven , so that a man may say of a Christian at such times that he is in heaven before his time , he is in heaven upon earth ; but especially God doth this when he will have his children to suffer , or after suffering , after some special conflict , after we have combated with some special corruption , with some sinfull disposition , with some strong temptation , and have got the victory : To him that overcometh will I give of the hidden Manna , and a white stone , and a new name that none can read it , but he that hath it ; that is , he shall have assurance that he is in the state of grace , and the sweet sense of the love of God , and that sweet heavenly Manna that none else can have : thus God dealt with Job ; after he had exercised that Champion a long time , at the last he discovered himself in a glorious manner to him ; so it is usually after some great crosse : or in the middest of some great crosse , when God sees that we must be supported with some spiritual comfort , we sink else ; then there is place and time for spiritual comfort , when earth cannot comfort : thus St. Paul in the middest of the dungeon when he was in the stocks being sealed with the Spirit , he sang at midnight ; Alas , what would have become of blessed Paul ? his spirit would have sunk if God had not stamped it with Joy in the Holy Ghost ; and so David , and the three young men in the fiery furnace , and Daniel in the den , God doth then even as parents , smile upon their children when they are sick and need comfort : so above all other times God reserves this hidden sealing of his children with a spirit of joy when they need it most , sometimes in the middest of afflictions , sometimes as a reward when they come out of their afflictions : sometimes before ; so our Saviour Christ had James and John with him upon the mountain to strengthen them against the scandal of suffering after : so God when he hath a great work for his children to do , some suffering for them to go through , as an encouragement before-hand , he enlargeth their spirits with the joy of the , Holy Ghost : and some times also after a holy and gracious disposition in the Ordinances of God , God doth adde an excellent portion of his Spirit , a seal extraordinary : for indeed , God thinks nothing enough for his children till he have brought them to heaven , seal upon seal , and comfort upon comfort ; and the more we depend upon him in the meanes of salvation , and the more we conflict with our corruptions , the more he increaseth the sweet comforts and the hidden Manna of the Spirit . Thus we see how the Spirit seals : I beseech you therefore let us examine our selves by that which hath been spoken : after we believe , God seales those that do believe ; we honour him by believeing , he honours us by sealing us with his Spirit : Hath God spoken to thy soul by the witnesse of the Spirit , and said , I am thy salvation , thy sins are forgiven thee ? doth God stirre up thy spirit to call upon him , especially in extremity ? and to go with boldnesse and earnestnesse to him ? surely this boldnesse and earnestnesse is an evidence of the seal of the Spirit ; for a man that hath no seal of the Spirit , he cannot go to God in extremity ; Saul in extremity he goes to the Witch ; and Achitophel and Judas in extremity go to desperate conclusions : a man that hath not the Spirit of God speaking peace to his conscience , to whom God hath not given the Spirit of Adoption to cry , Abba , Father , in all manner of exigents , he sin●…ks as lead to the bottom of the sea ; so heavy is the soul that is not raised by the Spirit of God , he hath no consistence till he come to the Centre , to hell . Did you ever feel the sweet joy of the Spirit after conflict with corruptions , and getting ground of them , and in holy duties ? &c. it is a sign that God hath sealed you . But you will say , How can that be a seal that is not alwaies ? a seal cotinues with the thing ; Gods children find not peace alwaies , the joy of the Spirit comes after the work of the Spirit : how then can this be a seal ? I Answer , Yes ; for howsoever it be or not alway sensible , yet it is alway a seal : though we have not alwaies the joy of the Spirit , yet we have the Spirit of joy ; a Christian hath not the joy of the Spirit at all times , for that is moveable , but he hath alwaies the Spirit of joy , which Spirit though it be not known by joy , yet it is known by operation and working : there is the work of the Spirit , where there is not alwayes the joy of the Spirit : and therefore when that fails , go to the work of sanctification , and see what stamp and resemblance of Christ there is : see if thy heart be humble and broken , if thou have a loving disposition in thee like to Christ , that thou hatest that which Christ hateth , that thou seest a division in thy self : I say , when the joy of the Spirit ceaseth , go to the work of the Spirit , and to this work of the Spirit , viz. the voice of the Spirit , canst thou cry to God with prayer and supplication ? and if thou canst not pray with distinct words , canst thou mourne and groan to God ? this sighing and groaning is the voice of Gods Spirit , and God knowes the voice of his own Spirit . But for the question propounded : the soul of a Christian knowes that when it findes not extraordinary comfort from Gods Spirit , that Gods love is constant : It can reason thus , Though I find not the comfort of the Spirit , yet I have the Spirit of Comfort , because I had the Spirit in former times , and Gods Spirit is unchangeable , and therefore though it be not with me now as in those ravishings of the Spirit , yet the love of God is the same , though my feeling be not the same ; because though I be off and on , and my feeling ebb and flow , yet his love is not so : and here upon the extraordinary feeling of the Spirit , which is superadded as an extraordinary seal , it may be a sound seal of Comfort from the constancy of God who gave it , and he gave it for this end , that we might have recourse and retire back in our thoughts , and argue , it was thus and thus with me ; then we remember the times of old , as David saith , Psal. 77. and help our selves with our former feelings : he that alway hath life , is not alwaies alike stirred ; Christ may be begotten and live in us , but he stirs not alwaies alike : so though the Spirit of sanctification be in us , and stir in us , yet his stirring is not alike so sweet ; and the stirring of the Spirit though it be not alway , yet the Spirit is alway there ; so the soul may have recourse to that which is unchangeable and constant , even God himself ; and his love is as himself . But to take a Christian in his worst time , in the worst and greatest afflictions , how shall he know then that he is sealed of the Spirit ? when corruption , temptation and affliction meet together in the soul : when temptation is joyned with our corruption , and afflictions yield ground to temptations : ( for Satan useth the afflictions we are in as temptations to shake our faith , Canst thou be a child of God , and be so exercised ? is this grace ? so affliction is a weapon to temptation , for Satan to help his fiery darts with . ) Now how shall a man know that God hath any part here ? He may know that he is sealed by the Spirit of God , if he have a spirit to thwart these , if he row against the stream , if he go contrary to all these ; if he find a spirit resisting Satans temptations , and raising himself above afflictions , and standing against , and combating with his corruptions , and checking his carnal soul when it is drawing him down , Why art thou discomforted , O my soul ? saith David ; Psal. 42. & 43. He found corruptions , and afflictions , and Satans temptations working with them , depressing his soul downwards ; hereupon having the Spirit in him , saith he , Why art thou disquieted within me ? trust in God : He first chides his soul , Why art thou so ? and then he layes a charge upon it , trust in God. So I say , when this is in the soul in the greatest extremity , when I can check my soul , Why art thou thus ? yet trust in God ; whatsoever is in the world , yet there is hope in heaven , though there be little comfort upon earth ; this is a sign that I am sealed with the Spirit of God : and thus in the worst temptations that can come , and so in the worst times , a man may know that he is in the state of grace . One use of a seal ( I told you before ) was to distinguish , if a man therefore find in himself a distinguishing from the errours of the times : Many walk ( saith the Apostle ) of whom I have told you oft , their end is damnation , their belly is their god , they mind earthly things : but what did S. Paul in the mean time ? what did the Spirit work in him ? But our conversation is in heaven , saith he . The whole world was overspread with a deluge of sin ; but what was Noah and his family ? God by his Spirit distinguished them , they went a contrary course to the world ; and Lot in Sodom : so a man may know that he is sealed , when the Spirit leads him another way , that he is not led with the errours of the times . Thus we have unfolded to you the sealing of the Spirit ; and you see the Spirit of God not onely anoints , but seales . Now we should labour to have our hearts thus sealed by the Spirit : Can we desire and never be at quiet till our Instruments be sealed , till our acquittances , till our Charters be sealed ? and shall we be patient not to have our soules sealed ? Let us labour by all means to have the Image and likenesse of Christ stamped upon our soules especially , that is wondrous comfortable when we can find somewhat in us like to Jesus Christ. To encourage us to this , let us consider , that death and Judgment will come , and God will set none at his right hand but his sheep that have his mark : those that he sets his stamp and Image upon , those he will set on the right hand in the day of Judgment . And how comfortably in the hour of death can the soul commend it self to God , when it sees it self stamped and sealed by the Spirit of Christ ? when he can say to Christ , Lord Jesus , receive my soul that thou hast redeemed by thy blood , that thou hast sealed by thy Spirit , and that thou hast set thine own stamp upon , acknowledge thine own likenesse , though it be not as it should be : what a comfort ( I say ) hath the sealed soul at the hour of death ? and so in all other extremities , and in times of trouble and danger , those in whom God sees his own Image and likenesse , he will own , and to those he will alwayes shew a distinct and respective love in hard times . What a difference is between that soul and others in the time of affliction , as in the time of pestilence and war : the soul that is sealed knowes that he is marked out for God , for happinesse in the world to come , whatsoever befalls him in this world ; and he knowes that God in all confusion of times knowes his own seal : those that are sealed God hath a speciall care of , I say ; therefore in Ezek. 9. they are said to be marked in their foreheads : not that there was any visible mark on them , but it is a phrase to signifie what speciall care God had of his people , specially in times of destruction , God will as it were set them out in those times , and make special provision for them : thus Josiah was taken away from the evill to come ; and Lot was taken out of Sodom when fire and brimstone was to come from heaven : and Pella , a little Village was delivered when the general destruction came upon Jerusalem . So that ( I say ) God hath a speciall care of his little ones in this life ; and if he take them away , yet their death is precious in his sight : He will not part with them but upon special consideration ; he sees if they live it will be worse for them ; he sees it is better for them to be gathered to himself , and to the soules of men made perfect in heaven . And as he hath a special care of them in regard of outward miseries and calamities , so in regard of spiritual contagion and infection , as Rev 7. there Gods holy ones were sealed , so many of such a tribe , &c. which is to signifie to us , that God hath alwayes some that he will keep and preserve from the universal infection and contagion of Antichrist in the worst times : God hath alwayes a Church in the worst times , in the obscurest ages of the Church , eight or nine hundred years after Christ , especially nine hundred years , when Egyptian darknesse had overspread the world , and there was little learning and goodnesse in the world , God had alwayes sealed ones , marked ones , that he preserved from the danger of dark times : and so he will alwayes have a care of his own , that they be not led away with that soul-hurting errour , Popery ; another manner of mischief then men take it for . The Scripture is more punctual in setting down the danger of those , especially in lighter times of the Church , that are carried away with that sin , then any other sin whatsoever , they have a contrary mark , those that have the mark of the Beast , it is contrary to the mark of Christ , it is far from being the mark and seal of the Spirit , that implicite bloody faith : Theirs is the bloody Church , pretend what they will , and they stand out to blood in the defence of all their cruel , superstitious , and bloody decrees . Those persons ( I say ) that are deeply died in Popery , that have the mark of the Beast , they are in a clean opposite condition to those that are marked with the Spirit , that Christ marks for his . Let us not fear therefore , I say , if we have the Spirit of God stamped upon us , though in a little measure , if it be true , let us not fear death , Christ knowes his own mark even in death , and out of death . And let us not fear afflictions nor evil times , Christ will know his seal , He hath a book of remembrance for those that are his , Mal. 3. for those that mourn for the sins of the times , and when he gathers his Jewels , those shall be his , he will gather his Jewels as a man in his house gathers his jewels , he suffers his luggage to burn in the fire : so God in common calamities , he suffers luggage , wicked men , to go to wrack ; but he will free his own . Let us labour therefore for this seal , to have our soules stamped with the Spirit of God , to have further and further evidence of our state in grace , that in the time of common calamity we may be free from danger , free from errour , and destruction . But you will say , What shall I account of it , if there be but a little sign of grace ? Be not discouraged : when the stamp in wax is almost out , it is currant in Law : put the case the stamp of the Prince be an old coyn , ( as sometimes we see it on a King Harry groat ) yet it is currant money , yea , though it be a little crackt : So , put tbe case the stamp of the Spirit be , as it were , almost worn out , ( it is our shame , and ought to be our grief that it is so , ) yet there are some evidences , some pulses , some sighes and groans against corruption , we mourn in our spirits , we do not joyn with corruption , we do not allow our selves in sin ; there is the stamp of the Spirit remaining , though it be overgrown with the dust of the world that we cannot see it . Sometimes Gods children though they have the graces of the Spirit in them , yet they yield so much to their corruptions , that they can read nothing but their corruptions ; when we bid them read their evidences , they can see nothing but worldlinesse , nothing but pride and envy , &c. though there be a stamp on them , yet God holds the soul from seeing it , so that they can see nothing but corruption , this is for their negligence ; God gives them up to mistake their estates , because they will not stirre up the graces of the Spirit ; because they grieve the Spirit , and quench the Spirit , by doing that which is contrary to the Spirit . Let us therefore ( that we may have the more comfort ) preserve the stamp of the Spirit fresh , by the exercise of all grace , and communion with God , and by obedience , and by faith : honour God by believing , and he will honour thee by stamping his Spirit on thee more and more . And let this be our work every day to have the stamp of the Spirit clear : Oh what a comfort it is to have this in us at all times ! if a man have nothing in him better then nature , if he have nothing in him in regard of grace , if he have not Christs Image upon his soul , though he be a King , or an Emperour , yet he shall be stript of all ere long , and be set on the left hand of Christ , and be adjudged to eternal torments . It is the folly of the times come up of late , there is much labouring for Statues , and for curious workmanship of that kind , and some pride themselves much in it , and account it great riches to have an old Statue : Alas , alas ! what a poor delight is this in comparison of the joy that a Christian hath by the seal of the Spirit ? and what is this to the ambition of a Christian , to see the Image and representation of Christ stamped in his soul ? that he may be like the second Adam , that he may be transformed more and more by looking on him , and seeing himself in him , to love him , considering that he hath loved us so much : ( for we cannot see the love of Christ to us , but we must love him the more , and be transformed into him . ) Now this transforming our selves into the Image of Christ , is the best picture in the world ; therefore labour for that every day more and more . There is besides the common broad seal of God , his Privy Seal , as I may call it : It is not sufficient that we have the one , that we have admittance into the Church by Baptisme ; but we must have this privy seal which Christ sets and stamps upon the soul of the true Christian : Alas , for a man to build onely on the outward seals , and outward prerogatives , ( which in themselves are excellent , yet ) the standing upon them betrayes many soules to the Devil in times of distresse . It is another manner of seal then the outward seal in the Sacrament that will satisfie and comfort the conscience in the apprehensions of wrath at the hour of death or otherwayes . It must be this privy seal , and then comes the use of those publick open known seales , the broad seales ; then a man with comfort may think upon his Baptisme , and upon his receiving the Communion , when he hath the beginnings of faith wrought in him by the Spirit of God ; when a man finds the beginnings of faith in him , then he may make use of the broad seal to be a help to his faith . We must not be so prophane as to think slightly and irreverently of Gods Ordinances , they are of great and high consequence : for when Satan comes to the soul , and shakes the confidence of it , and saith , Thou art not a Christian , and God doth not love thee . Why , ( saith the soul ) God hath loved me , and pardoned my sins , he hath given me promises , and particularly sealed them in the Sacrament : here is the excellency of the Sacrament , it comes more home then the Word , it seales the general promise of God particularly to my self . I am sealed in the Sacrament , and withall I find the stamp of the Spirit in my heart ; and therefore having the inward work of the Spirit , and God having fortified the inward work , and strengthened my faith by the outward seal , I can therefore stand against any temptation whatsoever : They are excellent both together , but the speciall thing that must comfort , must be the hidden seal of the Spirit . Let us labour therefore to be sealed inwardly , and observe Gods sealing-dayes , ( as we use to speak ) which though it may be every day if we be in spiritual exercises , yet especially on the Lords Day ; for then his Ordinance and his Spirit go together . Now as there is a sealing of our estates that we are the children of God , so there is of truths , and both are in the children of God : as for instance , this is a truth , Whosoever believes in Christ shall not perish , but have everlasting life : now the same Spirit that stirred up the soul to believe this , seales it in the soul , even to death , and in all times of temptation : and likewise there is no promise but upon the believing of it , it is sealed by the Spirit upon the soul ; for those truths onely abide firm in the soul which the Spirit of God sets on . What is the reason that many forget the comforts and consolations that they hear ? because the Spirit sets them not on , the Spirit seales them not . What is the reason that illiterate men stand out in their profession to blood , whereas those that have a discoursive kind of learning they yield ? the reason is this , the knowledge of the one is sealed by the Spirit , it is set fast upon the soul , the Spirit brings the knowledge and the soul close together ; whereas the knowledge of the other is onely a notional , swimming knowledge , it is not spiritual . Those therefore that will hold out in the end , and not apostatize , those that will stand out in the hour of death against temptation , and those that will hold out in the time of life against solicitations to sin , they must have a knowledge suitable to the things they know , that is , they must see and know heavenly things by a heavenly light , spiritual things by the Spirit of God. And therefore when we come to hear the Ministers of God , we should not come with strong conceits , in the strength of our wit ; but with reverend dispositions , with dependance upon God for his Spirit , that he would teach us together with the Ministers , and close with our soules , and set those truths we hear upon our soules , we shall never hold out else . And it must be the Holy Ghost that must do this ; for that which must settle and seal comfort to the soul , must be greater then the soul , especially in the time of temptation , when the terrours of the Almighty are upon us , and when the hell within a man is open , when God layes open our consciences , and writes bitter things against us , and our consciences tell us our sins wondrous near , they are written as it were with a pen of Iron , and the point of a Diamond upon our soules : now I say , those truths that must satisfie conscience that is thus turmoiled , must be set on by that which is above conscience ; the Spirit of God who is above our spirits , can onely set down our spirits , and keep them from quarrelling and contending against the truth , and quiet the conscience ; and this the Spirit doth when it sets the truth upon the soul. And therefore when our soules are disquieted and troubled , and we hear many comfortable truths , let us lift up our prayers to God , let there be ejaculations of spirit to God ; Now Lord , by thy holy Spirit set and seal this truth to my soul , that as it is true in it self , so it may be true to me likewise . This is a necessary Observation for us all : Oh we desire all of us in the hour of death , to find such comforts as may be standing comforts , that may uphold us against the gates of Hell , and against the temptations of Satan , and terrours of Conscience : why , nothing will do this but spiritual truths spiritually known ; nothing but holy truths set on by the hoy Spirit of God. But what course shall we take when we want comfort ? when we want joy and peace ? In the third of John , there are three witnesses in heaven , and three in earth to secure us of our state in grace , and the certainty of our salvation . The three witnesses upon earth are the Spirit , the water , and the blood , and these three agree in one ; and the three that bear witnesse in heaven , are the Father , the Word , and the Holy Ghost : and the three on earth , and these three in heaven agree in one . Now the Spirit is the feelings and the sweet motions of the Spirit . The water may well be that washing of the Spirit , sanctification . The blood is the shedding of the blood of Christ , and justification by it . When therefore we find that part of the seal , that extraordinary seal that I spake of before , the joy of the Spirit of God , that it is not in us , what shall we do ? shall we despair ? No , go to the water , when we find not spiritual joy and comfort , when the witnesse of the Spirit is silent , go to the work of the Spirit in sanctification . I but what shall we do if the waters be troubled in the soul , as sometimes there is such a confusion in the soul , that we cannot see the Image of God upon it in sanctification , we cannot see the stamp of Gods Spirit there , there is such a Chaos in the soul : God can see somewhat of his own Spirit in that confusion , but the Spirit it self cannot ? Then go to the blood of Christ , there is alwayes comfort ; the fountain that is opened for Judah and Jerusalem to wash in , is never dry : go therefore to the blood of Christ , that is , if we find sin upon our consciences , if we find not peace in our consciences , nor sanctification in our hearts , go to the blood of Christ , which is shed for all those that confesse their sinnes , and rely on him for pardon , though we find no grace : For howsoever as an evidence that we are in Christ , we must find the work of the Spirit ; yet before we go to Christ it is sufficient that we see nothing in our selves , no qualification : for the graces of the Spirit they are not the condition of coming to Christ , but the promise of those that receive Christ after . Therefore go to Christ when thou feelest neither joy of the Spirit , nor sanctification of the Spirit ; go to the blood of Christ , and that will purge thee , and wash thee from all thy sins . This I onely touch for a direction what to do when our soules want comfort , when perhaps we cannot see the seal of the Spirit in sanctification so clearly . To go on now to the next . And given us the Earnest of the Spirit . Here is the third word borrowed from humane affaires , to set out the work of the Spirit in our soules : Anointing we had before , and Sealing ; now here is Earnest . The variety of the words shewes that there is a great remainder of unbelief in the soul of man , that the Spirit of God is fain to use so many words to expresse Gods dealing to the soul to bring it to believe , to be assured of salvation . And indeed so it is , howsoever we in the time of prosperity , when all things go well with us , we are prone wondrously to presume , yet in the hour of death when conscience is awakened , we are prone to nothing so much as to call all in question , and to believe the doubts and fears of our own hearts , more then the undoubted truth and promise of God : therefore God takes all courses to stablish us ; he gives us rich and precious promises , he gives us the holy Spirit to stablish us on the Promises , he seales us with his Spirit , and gives us the earnest of the Spirit , and all to settle this wretched and unbelieving heart of ours . So desirous is God that we should be well conceited of him , he loves us better then we love our selves : He so much prizeth our love , that he labours by all means to secure us of his love to us , because except we know his love to us , we cannot love him again , and we cannot joy in him , &c. But that onely in the general . Here is earnest , and the Earnest of the Spirit ; that is in plain termes , he gives us the Spirit with the graces and comforts of it , which doth in our hearts that which an earnest doth amongst men . But what is this Spirit an earnest of ? It is an Earnest of our inheritance in heaven , of our blessed estate there . We are sons now , but we are not heires invested into the blessed estate we have title to . God leaves us not off in the mean time while we are in our Pilgrimage ; he keeps not all for heaven , but he gives us somewhat to comfort us in our absence from our Husband , from our Lord and King Christ : he gives us the Earnest of the Spirit , that is , he gives the holy Ghost into our hearts , which is the Earnest of that blessed everlasting glorious condition which we shall have in heaven hereafter : that is the meaning of the words . In what regard is the Spirit called an Earnest ? First of all , an Earnest is for security of bargains and contracts : so the Holy Ghost assures the soul of salvation , being present with his graces and comforts : the Holy Ghost is given for security . Secondly , an Earnest is part of the whole bargain ; though it be a very little part , yet it is a part : and so the Spirit of God here , and the work of the Spirit , and the graces and joy of the Spirit , it is a part of that full joy and happinesse that shall be revealed . The Spirit dwells not fully in any one , he dwelleth no further then he sanctifieth and reviveth , but that is an Earnest for the time to come , that the Spirit shall be all in all , wherein we shall have no reluctancy , nor nothing to exalt it self against the sure regiment of the Spirit . Thirdly , an Earnest is little in comparison of the whole bargain : so the work of the Spirit , the comforts , the joy , the peace of the Spirit , it is little in comparison of that which shall be in heaven , in regard of the fulnesse of the Spirit which we shall have there . An Earnest , though it be little in quantity , yet it is great in security and assurance : a shilling may secure a bargain of a thousand pounds perhaps ; so the Spirit , it is little in quantity it may be , but it is great in assurance . And as we value an earnest , not for the bignesse of the piece ; for ( alas ! ) it may be it is but little ; but we value and esteem it for that which it is an earnest of : So the work of the Spirit , the joy and peace of the Spirit ; the comforts of the Spirit , though they be little , yet they are great in security , and are to be prized according to that excellent bargain and possession , of which they are an Earnest . Fourthly , an Earnest is given rather for the security of the party that receives it , then in regard of him that gives it : so God gives the Earnest of the Spirit , grace and comfort , this not so much in regard of God , for God meaneth to give us heaven and happinesse , he hath passed his Word , and he is Master of his Word , be is Jehovah , that gives a being to his Word as well as to every other thing ; but notwithstanding having to deal with doubtful mistrustful persons , he doth it for our security , he regards not himself so much , but us : He works answerable to his own greatnesse , strongly ; but he speaks according to our weaknesse : and therefore here is the term of Earnest borrowed for this purpose . And lastly , an Earnest is never taken away , but it is made up with the bargain : so it is with the Spirit of God , the graces and comforts of it are never wholly taken from a Christian , but accomplished in heaven . I will leave you the Comforter ( saith our Saviour Christ , ) that shall abide with you for ever . So that in these and such like other respects , the Spirit of God by it self , together with the graces of it , and the comforts it bringeth , ( for they go both together ) are called an Earnest . Hence then ( having thus cleared the words ) we may observe some particular Doctrines . As first , I Observe from the first property of an Earnest , that it secures the whole bargain this , That A Christian ought to be , and may be assured of his estate in grace . Because ( as I said before ) an Earnest is given for security , and that not so much for Gods sake , as for our sakes ; this then must needs follow , either none have this earnest , or those that have it may be assured , or else God is fickle and playes fast and loose with his children , which is blasphemy to affirm . If none have this earnest , then the Apostle speakes false , when he saith here , he stablisheth us , and gives us the earnest of his Spirit , and us with you , both together ; ordinary Christians as well as grand ones , as well as Paul , may be assured of their salvation . And if this be so , then either those that have this earnest , this seal of the Spirit , they may be assured , or no ; and if not , where is the fault ? doth not God mean in good earnest to them when he gives them this ? undoubtedly he doth ; and why is it given but for assurance ? he is desirous that we should be perswaded of his love in all things , and therefore Gods Children they may , and they ought to be assured of his love in this world . It is a Point that we have often occasion to meet with in other portions of Scripture : I speak it therefore here only as a ground out of this place , in that the Spirit of God , together with the graces and comforts are called an Earnest : I say therefore from hence , that we may be assured of our salvation . I beseech you , what is the aim of the Epistles to the 〈◊〉 , to the Ephesians , of the Epistle of S. John , but a stirring of them up to whom they wrote to be perswaded of Gods love to them , and to shew what excellent things we have by the love of God in Christ ? And S. Johns Epistle it is for nothing else ( in respect of the substance of it ) but to give evidences how we may know that we are the sons of God. Wherefore did God become man ? Wherefore was Christ himselfe sealed by the Father , Son ; and Holy Ghost to his office , when he was baptized ? and wherefore he did dye and rise againe ? and wherefore doth he make intercession in heaven ? that we should doubt of Gods love , when he hath given us that which is greater then salvation , that which is greater then all the world , his own Son ? Would we have a greater pledge of his love ? Is not all this , that we should not doubt of his love to us , if we cast our selves upon him by faith ? Christians may , and ought , and have had assurance , these here had assurance , and the Scripture speaks of such as had it : they have had it , we may have it , because the Spirit is a Seal , and an Earnest ; and we ought to have it , because God hath framed both his Word , and his Sacraments , and all his dealing to man so as to perswade us of his love . Yet adde this Caution , That Christians have not at all times a like assurance of their salvation ; neither all Christians at all times have it not , nor the best have it not at all times : For there is an infancy of grace , when we know not our own estate and condition : and there is a time of temptation after infancy , when likewise we stagger in our assurance : there be times likewise of desertion , when God to make us look better to our footing leaves us a little , as if he would forsake us , when indeed he leaves us to draw us after him , to cleave more closely to him : ( for this shaking is to settle us deeper , ) So there be times and seasons wherein though we be assured , yet we cannot then know our own assurance . And this assurance differeth in Christians ; for some have more , some lesse : even as the constitution of the body , some are of a melancholy constitution , ( that helps Satan in his temptations , ) and they are subject to fearing and misdoubting : and so as there is a difference in regard of tempers , some are more hardly brought to be perswaded then others : so there is a difference likewise in care and diligence ; for those that use more care and diligence , have more assurance : there is a difference likewise in growth and continuance in Christianity , some are fathers , and some are babes : Answerable to the difference of constitutions , and of care and diligence , and of age and growth in Christianity , so is the difference of assurance . Nay it is possible , that for a long time Gods child may want this act of assurance : for there is a double act of faith . An Act whereby the soul relies upon God as reconciled in Christ , and relies upon Christ as given of God ; and relies upon the promise . And then there is a reflect act , whereby knowing we do thus , we have assurance . Now a man may perform the one act & not the other ; we may do that deed that may found our assurance if the waters of the soul were not troubled ; that is , we may believe , and yet want assurance , because that is another distinct act that followeth upon our casting of our selves upon God. And so many of the dear children of God sometimes they can hardly say that they have any assurance , but yet notwithstanding they can say ( if they do not belye themselves , and bear false witnesse against themselves , ) that they have cast themselves upon Gods mercy , they have performed the first act of faith ; and this faith is not fruitlesse altogether . Now there be many things that may hinder this other act , viz. that act of faith whereby I am assured of my state in grace : sometimes God ( together with my believing ) will present such things to the soul , as wholly take it up ; so that a man cannot have definitive thoughts upon that that God would have him think of : As when God will humble a man for his boldnesse in adventuring upon sin , he takes not away the Spirit of faith , but God to humble him throughly he sets before him his anger , sets before him terrour , even hellish terrours , that will make him in a state little different from a reprobate for the time ; so that he is farre from saying that he hath any assurance at that time : yet notwithstanding he doth not leave off , he casts himself upon Gods mercy still , though God kill him , yet he will trust in him , and yet he feels nothing but terrour ; and this ( I say ) God doth , to school him , and to humble him , and to prepare him for the feeling of assurance after . These things we must observe , that we give not a false evidence of our selves , that though we have not such assurance as we have had , and as others have ; yet I say , alway there is some ground in us , where upon we may be assured that we are Gods , if we could search it . Such ought to labour for assurance , and such will in time come to assurance . And therefore we should be farre from alowing that Doctrine , which is as if a man should light a candle before the Divel , as we use to say , to help him against our hearts , by a Doctrine of doubting ; as if our naughty hearts were not ready enough of themselves to doubt . It is the prophanenesse of the world , they will not use the means that God hath appointed to this end ; nay , they had rather stagger and take contentment & assurance in their own waies ; if God will love me in a loose course , so it is ; but to give diligence to make my calling and election sure , I had rather believe the Popish Doctrine , that I ought to doubt , and only to be of a good hope : Whereas we ought constantly to labour to be assured of our state in grace , that God may have more honour , and that we may have more comfort from him again , and walk more chearfully through the troubles and temptations that are in the world . A Carnal proud person he swells against this Doctrine , because he feels no such thing , and he thinks what is above his measure is hypocrisie ; he makes himself the measure of other Christians , and therefore he values and esteems others by his dark state ; for a carnal mans heart it is like a dungeon , a man in a dungeon can see nothing , because he hath no light ; but he that hath the light , he can see the dungeon : the heart of a Christian hath a light in it , there is the Spirit in him , and therefore he can see his own estate , and he can tell what is in him upon due search : now in a carnal man all is dark , he sees nothing , because his heart is in a dungeon , his eye is dark , his heart is full of darknesse , all is alike to him , he sees no difference between flesh and Spirit , and therefore he holds on in a doubting hope , and confused disposition and temper of soul : But a Christian that labours to walk in the comforts of the Holy Ghost , he is not content with such a confused state , and therefore we ought to abhor that Doctrine by all means ; and to justifie this Doctrine , that we ought , and that we may have assurance of salvation in this world . The second thing which I observe , and which I joyn to the former , is the Doctrine of Perseverance : An Earnest you know I told you is made up with the Bargain , but it is never taken away : so that the Point is this , That Gods Children as they may be assured of their salvation , So They may be assured that they shall hold out to the end . I think many of you think these two Points to be so clear , that it is unnecessary to divide them : for if we be assured of our salvation , there must needs be perseverance to the end ; for what kind of assurance is it , to be in the state of grace to day , and not to be to morrow ? But if you ask some degenerated followers of Luther , that leave him in his sweet and comfortable Doctrines , and take up some errours of his ; and some others that would divide these ; hot they are against the Papists for denying the Doctrine of assurance of salvation : but when they come to perseverance , they hold that a Christian may fall away altogether : these things cannot stand together , for undoubtedly it is most sure , and just , and right , that these truths follow one the other , assurance of salvation , and perseverance : and therefore if they maintain that we ought to be assured of salvation and not doubt of Gods love , surely then they cannot with the same Spirit and the same ground doubt that God that hath begun a work , will finish it to the day of the Lord : there is no question but that the one followes the other ; because an earnest as it assures us of salvation , so it assures us of perseverance . Herein an Earnest differs from a pawn or pledge ; a pledge it is given , but it is taken away again : but an Earnest when it is once given , is never taken away again ; but as it is a part of the bargain , so it is filled and made up with the bargain ; so grace is a part of glory , and is never taken away , but made up with perfect on of glory . From this we see then , that he that is in the state of grace , is undefeasable ; he perseveres to the end , because he hath the earnest of the Spirit : if God should take away his Spirit from him , he should take away his earnest ; and if he take away his earnest , he takes away that for which he gives it , assurance of salvation , and so should overthrough all . But God never repents of his earnest ; man oft-times repents of his earnest , and wisheth he had not made such a fruitlesse bargain ; but God never doth , but where he gives the first fruits , he makes up the harvest ; where he laies the foundation , he makes up the building , where he gives Earnest , he makes up the bargain : where he begins a good work , he finisheth it to the day of the Lord ; once his , for ever his : We cannot be so sure of any thing as we may be of Gods love for the time to come . We have a common speech amongst us , I know what I have , but what I shall have I know not : It is an ill speech , thou knowest not what thou hast , for these worldly things a man hath them so to day as they may take to themselves wings and be gone to morrow , for they are but vanity ; A may be as rich as Job in the morning , and as poor as Job at night ; so that a man knowes not what he hath : but for the time to come for grace and glory , he may say , Though I know not what I have , or how long I shall have it , I know what I shall have , I know that neither things present , nor things to come shal be able to separate me from the love of God in Jesus Christ. So that you see here a foundation of the sweet and comfortable Doctrine of perseverance : Grace is the Earnest of glory , and it doth but differ in degrees ; the beginning of glory is here in grace , the consummation of it hereafter . We are anointed Kings here , we shall be Kings in heaven ; we are sons here in this world , we shall be heires in heaven : we shall be adopted there in soul and body : here we are adopted in soul ; for in this life Christs first coming was for the soul , his second coming is for body and soul ; therefore the resurrection is called the day of regeneration , because then it shall be perfected ; here regeneration is onely begun . So that in respect that the work of the Spirit , the graces of the Spirit are called an Earnest , we may know and be assured of perseverance in grace , and that that which we have now in the beginning shall be accomplished . Oh how should this set us upon desires to have the blessed work of the Spirit upon us , to have the Spirit to set his seal upon us , to be Christs , to have this Earnest , and to get more and more Earnest till we have the full bargain accomplished in heaven ! Thirdly , I told you , that an Earnest is part of the whole , they therefore that have not the Earnest cannot look for the bargain : The Observation hence is , That Those that look to be happy , must first look to be holy . This Point I mean to touch very briefly , I am loath to passe it by ; ( though it be not the principal thing I aim at ) because it may serve for a kind of tryal , whether a man have any right to heaven , or no. It is the ordinary presumptuous errour of common Christians , to think to go to heaven out of unclean courses , with Lord , have mercy upon us : but miserable wretches are they , that have not this Earnest of the Spirit in them , an Earnest of heaven beforehand in grace , and peace , and joy : We must all read our happinesse in our holinesse ; and therefore it is that happinesse in heaven , and holinesse here ( which is happinesse inchoate ) have both one title , to shew that we cannot have the one without the other : we must enter into heaven here in this life . The stones ( you know ) they were hewed before they were brought to the building of the Temple , they were all made and fitted before-hand ; and so all that shall be stones in heaven , they must be hewed and prepared and fitted here ; there must be no knocking and fitting of them there . So then you see these three things touched , that the holy Spirit together with the graces and comforts of it are called an Earnest , and therefore that it is a part of the whole , an assurance of the whole , and that it shall never be taken away . Now for the fourth , that an Earnest is little in regard of the whole ; ( and indeed the holy Apostle aimes at this partly as well as at any other thing else ) an Earnest is little , perhaps we have but a shilling to secure us of many pounds . So then the point is this , That Howsoever we may be assured of our estate in grace , and likewise that we shall hold out , yet the ground of this assurance is not from any great measure of grace , but though it be little in quantity , it may be great in assurance , and security . As we value an Earnest not for the worth that is in it self , but because it assures us of a great bargain ; we have an Eye more to the consummation of the bargain then to the quantity of the Earnest : so it is here , Grace is but an Earnest , yet notwithstanding though it be little as an Earnest is , yet it is great in assurance and validity , answerable to the relation of that it hath to assure us . There is nothing lesse then a grain of mustard-seed , but there is nothing in the world so little in proportion ( in a manner ) that comes at length to be so great , as the graces of God , and the work of the Spirit is . The Crocodile , a huge creature , comes of an egg ; and the Oak , it riseth to that greatnesse from an Acorn : but what are these to the wondrous work of the new creature , to be the heir of heaven , rising from so little , despised beginings , from a little light in the understanding , from a little heat in the affections , from a little strength in the will , compared for the littlenesse thereof to a grain of mustard-seed ? Indeed , grace growes a man knowes not how . As Christ saith of the seed sowen in the earth , it growes up first to a blade , and then to a stalk , and then to an ear , and then to be corn , but a man cannot tell how ; so it is with the work of grace and the comforts of the Spirit ; when the Spirit together with the Word works upon the soul , there is a blade , a little , and then a stalk , and then Corn. First a babe in Christ , little at the first ; and as it is little , so it is much opposed . As we see the Sun when it is weak in the rising in the morning , there gather a great many vapours , to besiege the Sun , as it were , as if they would put out the light of it , till it comes to fuller strength , and then it spends them all , and gloriously shines in heaven : so it is with the work of the Spirit of grace , when it first ariseth in the soul , there gather about it a great many doubts and discomforts ; the flesh riseth and casteth up all the dirt and mud it can , to trouble the blessed waters of grace , till it have gotten fuller and fuller strength to spend them all , as it is when a man comes to be a strong Christian. But yet as little as it is , seeing it is an Earnest , and the first-fruits , ( as the Apostle saith ) which were but little in regard of the whole harvest , yet it is of the nature of the whole , and thereupon it comes to secure . A spark of fire is but little , yet it is fire as well as the whole element of fire . And a drop of water it is water as well as the whole Ocean . When a man is in a dark place , put the case it be in a dungeon , if he have a little light shining into him from a little crevice , that little light discovers that the Day is broke , that the Sun is risen . Put the case there be but one grape on a vine , it shewes that it is a vine , and that the vine is not dead : So , put the case there be but the appearance of but a little grace in a Christian , perhaps the Spirit of God appeares but in one grace in him at that time , yet that one grace sheweth that we are vines , and not thistles , or thorns , or other base plants , and it shewes that there is life in the root . The Spirit of God appears not in all graces at once , it appears some time or other in some one grace . We see in plants , the vertue of them appears diversly ; In Winter the vertue of them lyes in the root ; In the spring-time , in the bud and the leaf : In the Summer , in the fruit ; it is not in all parts alike : so it is with the Spirit , as it is an Earnest , it appears not in all graces in a flourishing manner at the first ; sometimes it appears in the root , in humility , sometimes in faith , sometimes in love , sometimes in one grace , sometimes in another : though the Spirit be in every grace , yet in appearance to a mans self and others , it appeares but in one . An Earnest is little , especially at the first . Weak Christians therefore should not be discouraged , Despise not the day of little things : there is cause of mourning ; we that have received the first fruits of the Spirit , we mourn because we have but the first-fruits , and we would have the full harvest ; but as there is cause of mourning , because we have but the first-fruits ; so there is cause of comfort , because it is the first-fruits : it is an Earnest onely , and not the whole bargain , therefore we have cause of mourning that it is so imperfect , that it is so weak as it is ; yet there is cause of comfort , because though it is not the whole , yet is a part , and secures us of the whole . And therefore Christians should labour to mingle duties , and let one grace qualifie another : For indeed a Christian is a mixed Creature , his comforts are mixed , and his mourning is mixed : With a carnal man it is all otherwise , if he mourn he is all a mort , because he hath no goodnesse ; if he joy , he is mad , his mirth is madnesse . A Christian joyes indeed , some times he hath joy unspeakable and glorious , because he looks to his hope , and the accomplishment of it , and yet he mourns , because he hath but the Earnest , because he hath but the beginnings , because he hath but the first-fruits here . And therefore again , as it should comfort us , if we have any thing ; so it should exhort us to examine rather the truth , then the measure of any grace ; we have examined the truth , it is the truth of this Earnest , the truth of grace and comfort : it is an excellent speech of our Saviour Christ , in Rev. 3. to the Church of Philadelphia , in verse 8. Because thou hast a little strength , and hast kept my Word , and hast not denyed my Name : there is a great promise made to the Church of Philadelphia : and why ? Because thou hast a little strength ; how is that discovered ? Thou hast kept my Word , and hast not denyed my Name . So then , if that little be true , God respects not that little as it is little in quantity , but as he means to make it ere long ; he looks upon the Earnest , as he means to make up the bargain : he looks upon the foundation , as he means to rear up a goodly building : he looks upon the first-fruits , as he means to adde the harvest ; and therefore , Ephes. 1. and other places , We are elected to be holy and blamelesse in his sight . So , Ephes. 5. latter end , He purgeth the Church , that she may be presented to him without spot . So Christ looks upon his Church as he is purging and washing , till he have made it holy in his sight . We are elected , not to Earnest , not to first-fruits , but to be unblameable ; we are elected to perfection : it is the comfort of Christians , that God looks upon his , not as they are imperfect here , but as they are in beginning , and as they are growing , and as he intends to bring them to perfection afterwards : For all things are present ( we know ) to him , the time to come , what we shall be : he considers us as if we were in heaven already ; we are in our degree , and in our faith . So now we sit in heavenly places : therefore as he looks on us as we shall be , so faith answers his looking , when we are framed by the Spirit to comfort ; faith looks not upon the weak Earnest , the poor beginnings , but as we shall be after in heaven , without spot and wrinckle . I but how shall we know the truth of his Earnest , that it is true , though it be little ? To speak a word or two of that for tryal . Where the Spirit of God is , with the relation of an Earnest , he is as an Earnest by way of grace and comfort : for those two wayes the Spirit discovers himself in us , to sanctifie our nature , or by comfort , and peace , and joy , and such like . Then it doth stir up the soul to mourn , that is but an Earnest , ( as I said before ) and to wait for the accomplishment , as the Apostle saith in Rom. 8. We that have received the first-fruits of the Spirit , mourn in our selves ; that it is no better with us , then it is ; and withal , We wait for the redemption of the sons of God , the adoption of the sons of God , we wait for the accomplishment hereafter : it is the nature therefore of the Spirit of God , as it is an Earnest , to stirre up the spirits of Gods children to mourn something , and likewise to wait patiently , to wait for the full accomplishment hereafter ; and as a fruit of their waiting , to endure quietly , patiently , and comfortably that which is between the Earnest , and the accomplishment of it : and therefore God gives them the grace of hope and constancy , and of perseverance , till all be accomplished ; for there is the tediousnesse of time , between which is irk some , hope deferred , and a tediousnesse of deferring , and besides many afflictions withal . Now Gods children that have the Earnest of the Spirit , they have a spirit likewise to wait : and that they may be strengthened to wait , they have the Spirit of Constancy , a Spirit of patience to endure trouble , and to persevere , and to hold out in regard of the tediousnesse of the time . So that they may not give over religious courses , though they have it not fully here , but go on still , and wait . And likewise those that have the Earnest of the Spirit , that have the Spirit , as it hath this qualification upon it of an Earnest , it stirres them up to frame themselves , answerable to the full ccaomplishment ; for He that hath this hope , ( saith the Apostle ) purgeth himself : he that finds some little beginnings of grace and comfort , the beginings of heaven upon Earth , he frames himself to the perfect state in heaven : for it is the nature of faith and hope wheresoever they are , to frame the disposition of the person in whom those graces are planted by the Spirit , to the condition of that that soul believes and hopes , for it is in the nature of the thing it should be so . For doth not hope in any man that hopes to appear before some great person , make him alter his attire , and fashion his carriage and deportment , as may be plausible before the person whom he goes to ? and doth not faith and hope of better things , where they are in truth , fashion and dispose every man to be such as may be fit for heaven ? The title to heaven we have indeed by Christ ; but the soul knowes there must be a qualification , No unclean thing shall enter into heaven : and therefore where the Earnest is , there is a continual desire to be better , a continual relinquishing of corruptions more and more , a perfecting of the work of mortification , and the work of grace more and more : for the same Spirit that is an Earnest , and gives us any beginning of a better life , it likewise stirres us up , it fits and prepares us for that state that is kept for us ; it is impossible it should be otherwise . In what strength the Earnest is , in that strength sanctification and mortification are : and therefore persons that live in sins against Conscience , that defile their tongues , and defile their bodies , let them talk what they will , it is but a presumptuous conceit ; it is not the voyce of Gods Spirit , but of carnal presumption : for wheresoever the Spirit is an Earnest of heaven , it is alwayes preparing and fitting the soul for that glorious & happy estate . And wheresoever likewise this Earnest of the Spirit is , wheresoever this grace is begun in truth , there is a desire of accomplishment , an earnest desire of the coming of Christ to finish all , to finish the bargain . Rev. 22. The Spirit and the Spouse say , Come ; that is , the Spouse by direction of the Spirit , where the Spouse is guided by the Spirit ; and so far as the Spouse is guided by the Spirit , she saith , Come , Come , Lord Jesus , come quickly . Except in two Cases . Except the Christian hath grieved and wounded his conscience , grieved the Spirit , and then it is loath to go hence . Unlesse likewise the spirit of a Christian be careless , and would settle things in better order before he go to Christ : for this is the fruit of presumption , and carelesnesse , that it grieves the Spirit of God , and the Spirit being grieved , grieves them ; he makes that which should be their comfort , their going to Christ by death , he makes it terrible : for as we see a weak eye cannot endure the light , so a gauled guilty conscience trembles to think of Christs coming , though the Earnest be there ; yet if the soul tremble , that the soul be wounded , stay a while ; Oh stay ( saith the Psalmist ) before I go hence , and be no more seen . When the wife hath been negligent , she would have her husband stay ; but when she hath been diligent , then the wife is willing her husband should come ; but perhaps things are not settled as they should , and therefore she doth not desire his coming as at other times . But take a Christian in his right temper , he is willing to dye ; nay , he is willing , and glad , and joyful to go to Christ ; then he knowes the Earnest shall be accomplished with the bargain : then he knowes what God hath begun , he will perfect ; then he knowes , all the Promises shall be performed , when all imperfection shall be removed , and all enemies shall be conquered , &c. A carnal man doth not say as the Spirit in the Spouse speaks , Come , Lord , come ; but stay , Lord , stay : and as the Devil that possessed that person , What have we to do with thee ? Art thou come to torment us before our time ? they think of it with quaking . For otherwise they that have the Earnest of the Spirit , have joyful thoughts of it , and wishes answerable to those thoughts . Again , wheresoever this Earnest is in truth , the Earnest of the Spirit , there is growth ; for it is the nature of things imperfect to come to their perfection , that they may encounter with whatsoever is contrary to them , and that they may do their functions that they are fitted by for God. Now God having fitted the new creature to serve him , and to go through all the impediments in this world , and all the crosses , where he hath begun this work , it will labour to come to perfection . As in the natural body we are not content to live ; but when we have life , we desire health : and when we have health , we are not content with that , but we desire strength ; not onely health , but strength to perform that we should do . So where the spiritual life is begun , the living soul is not content to live , to find an Earnest , a little beginnings ; but if he have that , he would have health , he would not have any spiritual disease to lye on the soul , that might hinder it in the functions of it : and together with health , it desires fuller and fully strength , because it hath many temptations to encounter with , many corruptions to resist , many actions to do , many afflictions perhaps to bear , all which require a great deal of strength : wheresoever grace is in truth , it is alwayes with a desire of growth , and answerable to that desire will be the use of all the means of growth . Again , to name one or two more , and so end : Wheresoever the Spirit is as an Earnest , it doth as the seal doth spoken of before , that as it hath a quieting power , an assuring power , it quiets the soul , wheresoever it si , it is given to stay the soul , to comfort it , that the whole shall be performed in time : and therefore the soul that hath the Earnest of the Spirit , so far forth as he hath this Earnest , it quiets and stayes the soul. A man may know true faith from false , and true Earnest from presumption by this , as we know other things : I say , it stills and quiets the soul , and it will endure the tryal . We say of Alcumy gold , it is counterfeit , it will not strengthen the heart ; true gold hath a corroborating power to strengthen the heart , whether it be so , or no , let the Alcumists look to it : but it is true , that true Eanest , the beginnings of faith , though it be but in a little measure , it hath a quieting , a stilling , a strengthening power , to strengthen and corroborate the soul , for it is given for that purpose . And a man that hath the least grace will endure the search , as true gold will endure the touchstone , the false will not : and it is a sign that a man hath true grace in him , although it be with much imperfection , that desires to be searched in preaching , hearing , searching Sermons , and desiring to be searched in Conference , and that doubts not his conscience , but would be searched throughly . When men fret at the searching of their sins , they will not be searched , and are content to go on in presumptuous courses , and think all is well ; it is a sign there is not so much as an Earnest . But not to go farther , that in the Revelation shews the truth of a little grace : what saith he ? Thou hast a little strength : what doth that little strength move the Church of Philadelphia to do ? Thou hast kept my Word , and hast not denyed my Name . Where there is a little strength , there will be a keeping of the Word in obedience , a keeping of it in conversation : where is not a regard to Gods Word , a moulding of the soul into it in obedience of it , there is not so much as a little strength of grace ; and therefore those that live in rebellious courses , have not so much as an Earnest to them : yet , Thou hast kept my Word , and withal , thou hast not denyed my Name . Where a little strength is , there they will not deny Christs Name , they will hold out in the profession of the truth , and confesse it if occasion serve : and therefore where any are slight in their profession , that give in if they be ready to dash upon any displeasure of any one : if they be to venture their estates or so , then they are ashamed of Christ , and that profession which they took upon them ; they deny his Name , at least they do not own it , they have not so much as a little strength , if they do not recover : Peter was in such a temptation , but he recovered his strength , and got more strength , and a firm standing upon it ; the shaking of Peter was for the rooting of him . So God to shame his children , suffers them sometimes to have dastardly spirits , but they recover themselves , they are ashamed of it ; but those that are common Politicians in this kind , that will not stand out in a good cause to maintain their truth and profession , when God thrusts his cause into their hands , specially at such times when God saith to them , Who is on my side ? who ? now is the time to appear then ; if they have not a word for God , they will not own the quarrel and cause of God , and Religion , they have not a little strength ; for they that have a little strength here , keep the Word , and have not denyed the Name . Those therefore that can fashion themselves to all Religions , to all companies , they will have a Religion mutable and flexible to their occasions : where is the Earnest of the Spirit ? the Spirit as much as he is , is strong and vigorous , and powerful ; these men have not so much as a little strength , that are as water which is fashioned to the vessel it is in , like to the Samaritans , ( as Joseph the Historian of the Jews writes of them , ) When the Jewes prospered , oh then they would be Jewes ; when the Jewes had ill successe , then they were great enemies to the Jewes : so you have many that are no friends to the afflicted , to the disgraced truth ; but as long as the Cause of Religion is carried out with the Countenance of the State , with the favour of great ones , so far they will own it ; but if Christ once comes to be abased , they will not know Christ , nor his Cause . I beseech you , let us take notice of it , it is a sign there is no grace at all , where there is such an habitual disposition without shame or grief , or repentance ; for Gods children sometimes may be overtaken with a spirit of dastardlinesse , which afflicts them sore afterwards , that they gather more strength . A man may know if he be Gods child in such a state ; for it is universally true , Gods children are never overtaken with a spirit of cowardlinesse and fear , but they regain it , and grow more strong upon it ; as we see in Cranmer and others , God purposeth sometimes to let them see what they are in themselves without his support and strength ; but afterwards they gather new resolutions , new purposes to stick firmer to the truth then ere before . I might adde many other things ; but I go on to that which followes . You see here now how we may try , if we have any true Earnest in us at all , or no. Now I beseech you , let us labour to have this Earnest , ( if we have it not ) to have this assurance especially , let me desire those of the younger sort to labour to have the seal of this Spirit , and the Earnest before they be further and further engaged into the world , and before they be so hardened that they will not receive a contrary stamp to their corruptions . It is a wondrous advantage that Gentlemen , and others that are young , before the world hath soiled them , and before their understandings be darkened , and their affections are crooked , and carried away much with the stream and errours of the time , they have much advantage above others ; for they have spirits fitter for grace , fitter to receive the impression of this seal of the Spirit , & fitter for the Earnest . Let us labour for this Earnest betimes : what a comfortable thing will it be to carry along with the Earnest an assurance of a better estate from our youth to our age ; and from our age , to our old age , and so to heaven with us ? what a deal of comfort do young ones deprive and rob themselves of , that will not be gracious betimes ? Let us labour to have the stamp of the Spirit set on us in our prime time , in the strength of our years . But I will presse the Point , if the time will give leave , afterwards . Now we must know , that God gives this Earnest not for himself , but for us , to secure us : and that is one reason why it is called an Earnest . There is besides bargaining another state and condition that Earnest is applyed unto , which perhaps the Apostle aimes at , as marriage : whatsoever was before the Consummation of the marriage , was a kind of Arrah , a kind of Earnest , to assure the affection of the contracted person and persons that loved one another , till the Consummation of the marriage . So Christ now contracts us on the earth , and having love to us , and taking our Nature on him , that he might woo us in our own flesh , and in our own nature , taking upon him the Earnest of our flesh , he gives us the Earnest of his Spirit : and to assure us tha●… he loves us , and that he means to make up the bargain afterwards , he sends us love-tokens , graces , and comfort , and joy . Even as Isaac when he was to marry Rebecca , he sent by his servants Bracelets and Jewels , and such things , to secure her of his love . So Christ in heaven intending the consummation of the Match , he sends us here graces and comforts of the Spirit , and all to secure us ; all is for us , ( I say ) which I observe the rather , because I would raise your hearts to hate unbelief and distrust exceedingly , because God labours to undermine it by all means possible . Wherefore doth he use so many terms here , of Sealing , Anointing , and Earnest , with words , and Sacraments , and all whatsoever may confirm you ? The Holy Ghost applyes it to us ; all this is that we may not doubt of the favour of God : and therefore when we find any goodnesse in us , let us accompt that to give false witnesse against our selves is a horrible sin ; it is to make God a liar . God stands upon his credit ; and therefore take heed what we say , ( specially if we have found the work of grace in former time , any Earnest , ) that we have no grace ; God doth this for our assurance : all his dealing of Word and Sacraments , of Earnest and Oath , and all that may be to assure us ; and therefore we should not crosse the goodnesse of God , so as to cherish such a disposition as is most contrary to him , that he labours to undermine by all means . And therefore here is the poyson of Popish Religion , that it maintaines doubting , and leaves men doubting : indeed they do well to maintain it in their Doctrine , for indeed they false found a man upon satisfaction , they false found him upon Purgatory and merits , and the foundation they have of a Christian soul is uncertain , and therefore they may well teach doubting , it suits with the course that they take : but I say , it is very corrupt , for God useth all means that we should not doubt : and therefore it is idly objected , God for his part will , but for our part we have reason to doubt why he in all things stoops to us , he labours to secure us ; and therefore in the Covenant of grace he doth his part and ours too . But I hasten to that which followes , because I would end with the time . To touch that a little distinctly by it self , that the Spirit doth all , the Earnest of the Spirit : for indeed , though Spirit be not added to stablishing , yet the Spirit stablisheth by Christ , and the Spirit it anoints , and the Spirit seales to the day of redemption , and the Earnest of the Spirit . So it is the Holy Ghost doth all , here you have the three Persons in the Trinity , we have three grand Enemies , the world , the flesh , and Satan . Now here are the three persons in the Trinity stronger then all our enemies ; He which stablisheth us , is God the Father by his Spirit : upon whom ? upon Christ , ●…n Christ , and gives us the Earnest of his Spirit ; you have , I say , the three Persons of the Trinity here : but why doth the Spirit give us the Earnest ? why doth the Spirit give us grace and comfort , seal us , and doth all , and stablisheth us ? I answer ; First of all , because now since the fall we have no principles of supernatural good , and therefore it must be a principle above our nature to work both grace and comforts in our barren hearts . Again , as there is no principle to that which is supernaturally good , so there is opposition to that which is supernaturally good ; and therefore there must be somewhat to overpower the corruption of our nature . But why the Spirit , rather then the Father and the Son ? He comes from both , and proceeding from both he is fit to witnesse the love of both ; for the Holy Ghost is in the breast of the Father and the Son , and proceeds from both , and he knowes the secret love of the Father to us , and the love of Christ Jesus Mediatour to us . Now the Spirit knowing the secrets of God , as a mans spirit ( saith the Apostle ) knowes his own secrets , he knowes his love , and he knowes whom he loves : So the Spirit of God knowing the affection of the Father , and the affection of Jesus Christ to us , is fit to be an Earnest , fit to be a Seal . Indeed all things are wrought by the Spirit in grace for application ; the desert is from the Son , originally from the Father , but in regard of application of what is wrought by the Son , all is by the Holy Ghost ; both graces and comforts the Holy Ghost takes from Christ : for if grace be wrought , it is with divine reasons from the love of God in Christ : if grace he wrought , it is from the wondrous love of God reconciled in Christ , wherein heaven is opened , hell is vanquished ; it is by reasons fetched from Christ ; and so he takes of mine , ( as Christ saith , ) He shall take of mine , and give to you : he takes reasons from Christ the holy Ghost , whereby he makes all , the application is altogether by the Spirit . And it must be by the Spirit again , because the Spirit of God , and no lesse then the Spirit can quiet our spirits : for when the soul is distempered , it is like a distempered lock that no key can open : So when the Conscience is troubled , what creature can settle the troubled Conscience ? can open the ambages of a troubled Conscience in such perplexity and confusion ? and therefore to settle the troubled Conscience aright , it must be somewhat above Conscience ; and that which must quiet the Spirit , must be such a Spirit as is above our spirits : This is excellently set down in this Epistle , in the 3. Chap. the work of the holy Ghost in this kind . But I cannot stand upon it now at this time . I go on . Likewise in the first Epistle to the Corinthians , the second Chapter , and 11. ver . that one place shall stand in stead of all : What man knowes the things of a man , but the spirit of a man that is in him ? So the things of God no man knowes but the Spirit . Now , We have received the spirit , not of the world , but the Spirit of God , to know the things that are freely given us of God : if our spirits were in the heart and soul of another man , in the breast of another man , we should know what another man thinks : if a man had a spirit in another mans spirit , surely he would know all his thoughts and all his affections . Now the holy Spirit of God is in the breast of the Father , and the Son , and he knowes our spirits better then we know our own spirits ; he searcheth , he is a searcher , as the word is in the original : the Spirit is a searcher , he searcheth our own hearts , and he searcheth the secret love of God to us , that is the Spirit must stablish us . Well then , if the Spirit doth all , how shall we know then that we have this Spirit ? A note or two , and so go on . If we have this Spirit of God to seal us , and to be an Earnest : I will not speak all that may be , but a little ; for indeed all comes from the Spirit . Even as in our souls , how may a man know that he hath a soul ? by living and moving , by actions vital , &c. So we may know a man hath the Spirit of God by those actions that come onely from the Spirit , which is to the soul , as the soul is in the body : for as all beauty and motion comes from the soul to the body , so to the soul from the Spirit , all comes of the Spirit , and therefore every saving grace is a sign that the Spirit is in us . In a word , the Spirit is in us in the nature of fire , as in other things , so in this in transforming ; wheresoever the Spirit dwells , he transforms the soul , he transforms the party like himself holy and gracious . Those therefore that find the Spirit transforming and changing them in the use of the Ordinance of the Word , they may know that they have the Spirit sealing them , and being an Earnest to them . They may know likewise , that they have it wrought by the Spirit , for every one grace , you may knowspiritual graces are with conflict : for what is true , is with a great deal of resistance of that which is counterfeit . Comforts and graces that are not the Earnest of the Spirit , are with little conflict : but where there are true comforts and graces of the Spirit wrought by the Spirit , it is with much conflict with Satan and with himself : for there is a great deal of Envy in the Divell against the man that walkes in the Spirit . Thinks he , what such a base creature as this is to have the Earnest of heaven , to walk here as if he were in heaven already , and to defie all opposite powers ? Nay , I will trouble his peace , he shall go mourning to heaven , if he go there : this is the reasoning of the cursed spirit , and hereupon he labours to shake the assurance and perswasion ; and the grace and Comfort of a Christian it is with much conflict and temptation , not onely with Satan , but with his own heart . Our hearts misgive us , when we are guilty of some sins , as alwaies there is guilt on the soul , so much guilt , so much doubt ; till the soul be free from giult , it wil never but be casting of doubts : and therefore there is alwaies resistance in us , and there must be a higher power then the heart and soul of a man to set the heart down and quiet it : It is alwaies in conflict . And the gracet and comforts of the Spirit wrought by the Spirit , are alwaies in the use of meanes , holy means ; and it carries a man above the strength of nature , it carries a man to the practice of that which he could not do by nature , to pardon his enemies , to pray for them , to overcome revenge , and to enjoy prosperity without pride in a comfortable measure : and it enables him to practise the last Comandement , That he shall be content with his estate , and not lust after others : and the first Comandement ; the graces of the holy Spirit enables a man to love God , and to rejoyce in him above all as his best portion , it makes his joy spiritual , and it makes him delight in all connatural things that are like the Spirit ; as whatsoever is spiritual , is connatural to the Spirit . If a man have the graces of the Spirit , he joyes in spiritual company , he joyes in the presence of God , he hates sin as being contrary to the Earnest of the Spirit , he hates terrour of conscience , and the way unto it , he will look on good things , as God lookes on them , and as the Spirit looks on them , and every thing that is spiritual he relisheth , he savours the things of the Spirit . Now be cause I will not detract your thoughts , there are some six or seven properties of the Spirit , in one Chapter , that you may have them all together , in Rom. 8. I will not name all , but such as are easie . First of all , it is said in the 9. ver . that the Spirit where it is , it dwells as in a house : now wheresoeve the Spirit is , he is dwelling and ruling ; for the holy Ghost will not be an underling to lusts , and he repaires and makes up the breaches of the soul ; where the Spirit dwells , all the breaches are made up . Ignorance to knowledge , he begets knowledge , and affection , and love : he prepares all , he prepares his own dwelling , and it is familiar and constant to the Spirit ; a dwelling implyes familiarity and constancy ; he is not in us ; as he is in wicked men that have the Spirit ; As Austin saith , The Spirit of God knocks at their hearts , but he doth not dwell there . To go on , that is the first : The Spirit dwells in us , if we have the Spirit . And then the Spirit doth subdue the contrary ; for the Spirit , when it comes into a man , it pulls down all the strong holds , it makes way for it self : and therefore it is said to mortifie the deeds of the flesh , ver . 13. If you mortifie the deeds of the flesh by the Spirit , you are led by the Spirit . Those therefore that by the help of the Spirit , by spiritual reasons , subdue their corruptions , they are led by the Spirit : those that cherish corruptions , or mortifie them , not by spiritual reasons , but out of civil respect to carry authority among men , and therefore they would be free from aspersions , as might disable their reputation , they have not the Spirit . Thirdly , as many as are led by the Spirit , are the sons of God ; the Spirit leads them as the Angel that went before the Israelites , from Egypt unto Canaan : so the Spirit of God like the Angel goes before us , and leads us the way , and removes the lets : it doth lead us ( I say ) sweetly , and not violently , as the Devil leads his , that are possessed with his spirit : So that those that have the Spirit working grace and comfort in them , sweetly he leads them , and yet strongly too ; for it is strongly , because it is against corruption and opposition from without ; but yet sweetly , preserving the liberty and freedom of the soul. We by nature are like children , or blind men , we cannot lead our selves , and therefore the Spirit leads us . Those therefore that have the Spirit , it leads them , they submit themselves to the guidance and leading of the Spirit : That is another evidence . A fourth is this , That it is a Spirit of adoption ; it assures us that we are the sons of God : it gives us assurance of our adoption , that we are the sons of God ; the same Spirit that sanctifieth us , it witnesseth to us , it makes us holy ; it witnesseth to us that we are the sons of God. And then again , the Spirit stirres up sighs and groans that cannot be expressed , when we are not of our selves able to pray : this is an evidence of the Earnest of the Spirit , when we can send our sighes and groans to God : I say , God will hear the groans , the voice of his own Spirits ; for whence come those sighes and groanes to God ? why should we not rather sink in despair in troubles , but because the Spirit is in us ? Those therefoore that in extremity having nothing to comfort them , and yet are able to send forth sighes and groans to God , they may certainly know that they have the Spirit . And likewise the Spirit makes us mourn , and wait for the adoption of the sons of God ; those that mourn and wait , have the Evidence of the Spirit : for a worldling doth not mourn for his imperfections , for his corruptions ; he doth not mourn that he is absent from his Saviour , neither doth he wait for the accomplishment of that that shall be bestowed on Saints , because he hath his portion here : therefore those that can mourn for their corruptions , for those things which the world is not able to tax them for , because they cannot serve God with enlargement of the Spirit as they would , and they wait also without despair , or without discouragement , till God have finished their course , they are led with a better Spirit then the world . Though I should name no more , what a many sweet evidences are here to manifest a soul truly acted , and guided , and led by the Spirit ? but these shall be sufficient for this time . Well then , if the Spirit doth all , if the Spirit anoint and seal , and give Earnest of grace , and comfort and all , till he bring us to heaven , being Christs Vicar ; for Christ hath no other Vicar on earth but his Spirit ; if the Spirit doth all , as indeed he doth all for God to us , and from us to God ; whatsoever God doth to us it is by the Spirit : he anoints , and seals , and sanctifieth by the Spirit , and whatsoever we do to God , it is by the Spirit , or else it is not acceptable : we sigh and groan in the Spirit , we pray in the holy Ghost ( saith Jude , ) and that God doth to us immediately from the Spirit , and all that we do to God , is in the Spirit . Is this so , then as it an undoubted truth , oh then we should labour by all meanes for this Spirit of God. To give some directions in a word , and so to end . Labour ( I say ) to have the Spirit , and to groan in the Spirit : and to this end , because the Word is the Chariot of the Spirit , in which the Spirit is carried , attend upon the Ordinances of God , and use all kind of spiritual meanes , wherein the Spirit is usually effectual : for the Spirit will onely work with his own means : all those bastard inventions and devices fetched from the Church of Rome , humane devices in Gods service , they are naught ; Gods Spirit will not be effectual with Popish devices : and therefore Rome is the habitation of Devils ; Gods Spirit hath nothing to do there , because they have set up a worship contrary to Gods worship , they have set up a Covenant contrary to Christs Covenant , they have set up the Covenant of Works , and deny , in a manner , a Covenant of Grace : Christ is not taught as he should be there . Now , wheresoever the Spirit is , it is with the clear teaching of the Gospel : Received you the Spirit by hearing of the Law , or of faith preached ? Therefore let us attend upon the unfolding of Christ Jesus in the Gospel ; for the Spirit is given with a clear and true unfolding of Christ : and omit no spiritual means , wherein the Spirit is effectual , as meditation , reading , &c. For as a man working in a garden , though he think not of it , perhaps he drawes a sweet sent of the flowers , there is a tincture from the ayr that is round about him . So the Word of God being indited by the Spirit of God , we being in holy company , being led by the same Spirit , a man shall either by reading of the Word , or in holy company , or conversing in good books , he shall draw a spiritual sweetnesse from the Word , or from those that he hath to deal with . The spirit of a man is like water that runs from Minerals ; as we see bathes have their warmth from Minerals that they run through , they have a tincture from them to be hot in this or that degree , in this or that quality . So it is with the soul , when it runs through holy things , when it hath to deal with good books , and good company , &c. it draweth a spirituall tincture : and therefore if we would have the Spirit of God to guide us , let us be much in those things that the Holy Ghost hath sanctified us for that end , at all times , when we have liberty from our callings . And withall , take heed , that we greive not the Holy Ghost any way , if we will have the Spirit to seal us , to increase our Earnest . How do we grieve the Holy Ghost ? By cherishing contrary affections , and lusts , and desires . And resist not the holy Ghost : as now when you hear the Word of God , if you shut your resolutions , if you shut your hearts , and resolve not to give way to any instruction that shall be delivered ; This is a resisting of the Holy Ghost : God now knocks at the hearts of those that are here , by his Word and Spirit ; and therefore we should open the everlasting doors , and let the King of glory come in . We should lay open all to the Spirit : Oh when the Spirit , when Christ is so willing to give the Spirit , it cannot be any but our fault , if we be no more spiritual then we are : for indeed there is nothing in a manner required to be spiritual , but not to resist the Spirit . The Holy Ghost presseth upon us in the Word such reasons of heavenly-mindednesse , of despising of earthly things , of purging our selves from the corruptions in the world , such reasons to be good , that indeed none are damned in the bosome of the Church , but such as set a bar against the Spirit of God in their hearts , with a cursed resolution that they will not be better , that they will not part with their cursed lusts : therefore they are damned , because they will be damned , that , say the Preachers by the Word , and Spirit what they will , they think it better to be as they are , then to entertain such a guest as will marre and alter all that was there before : take heed therefore of resisting of the Spirit , and of grieving of the Spirit by any thing in our selves , or by conversing with company that will grieve him . He that hath the Spirit of God in him , cannot endure carnal company : for what shall he hear , what shall he draw in at his senses ? but that which will be vexation of spirit to him : therefore it is said of Lot , His righteous soul was vexed with the unclean conversation of the Sodomites : it is an undoubted sign of a man that hath no grace , not to care for his company that hath grace . Likewise yield all obedience and subjection to the Spirit , and to all the motions of the Word and Spirit ; bring our hearts into subjection , lay our selves , as it were , before the Spirit , suffer our selves to be moved , and fashioned , and framed by it : for God gives his holy Spirit to them that obey him . And beg the Spirit also as the principal thing : God gives the Spirit ( saith Christ ) to them that ask him : and by Christs manner of speaking there he insinuates , as if he should say , What can I give you better then the Holy Ghost ? and yet this will I give you , if you ask him , that is the good thing that God gives : for indeed , that is the seed of all graces , and of all comfort ; and therefore a world of promises are included in that promise , that he will give the Spirit to them that ask him . Labour by these and such like means for the Spirit : and then if you have the Spirit , the Earnest of the Spirit , and the seal of the Spirit , then mark what will come of such a temper of soul , that will go through all conditions whatsoever , come what will : for the Spirit is above all , and the comforts of the Spirit are above all earthly comforts ; and the graces of the Spirit are able to encounter with all temptations . So that a man that hath the Spirit , stands impregnable ; the work of grace cannot be quenched , because it is the effect and the work of the Spirit , all the powers of all the Devils in hell cannot stirre it : God may hide his comfort for a time , to humble us ; but to quench the work of the Spirit once wrought in the heart , all the power of all the Devils in hell cannot quench the least spark of saving grace , it will carry us through all opposition whatsoever . Let a man never baulk or decline in a good cause , for any thing that he shall suffer ; for the seal and the Earnest of the Spirit is never more strong then when we have no other comfort by us but that , when we can draw comfort from the Well-head , from the Spring ; therefore we should labour for the Earnest of the Spirit ; for it will fit us for all conditions whatsoever . What makes a man differ from himself ? what makes a man differ from another ? Take a man that hath the Earnest of the Spirit , you shall have him defie death , the world , Satan , and all temptations . Take a man that is negligent in labouring to encrease his Earnest , you shall have him weak , and not like himself . The Apostle Peter , before the Holy Ghost came upon him , the voice of a weak damsel astonished him ; but after , how willing was he to suffer any thing ? Therefore let us not labour much to strengthen our selves with the things of this life , or to value our selves by our dependance upon others ; if thou hast grace , thou hast that that will stand by thee when all other things will fail : for all other things will be taken away , but the Comforter shall never be taken away ; it goes along with us continually . First , it works Earnest in us , and then it stamps upon us his own mark , and then it leads us from grace to grace ; and in the hour of death , then especially it hath the work of a Comforter to present to us the fruits of a good and holy life , and likewise the joyes of heaven ; when we are dead the Spirit watcheth over our bodies , because they were the Temples of the Holy Ghost , and at the day of judgement the same Spirit shall knit both body and soul together , and after , the same Spirit that hath done all this , shall be all in all to us in heaven for ever , and then our very bodies shall be spiritual , where as now our souls , even the better part of them , is carnal . Even as the fire when it possesseth a piece of Iron , it is all fire ; So our bodies shall be all spiritual . What a blessed thing is this , to have the Spirit ? what are all friends to the Holy Ghost , which will speak to God for us ? The Spirit will make request with sighes and groans , and God will hear the voice of his own Spirit . What prison can shut up the Spirit of God ? Above all , labour to have more of the Spirit of God : this will make us more or lesse fruitfull , more or lesse glorious in our profession , more or lesse willing to dye . Labour to encrease this Earnest , that the nearer we come to heaven , the more we may be fitted for it . Consider but this Reason , if you want this , alas , we can never be thankful to God for any thing ; if by the Spirit we have not assurance that our state is the state of grace ; for otherwise we might think that God gives us all in anger , as a etrnal man , he alwaies fears that God fatts him as an oxe to the slaughter : what a fearfull case is this , that a man cannot be thankful for that he hath ! Labour for the Spirit , that we may be thankfull to God for every thing , that we may see the love of God in every thing , in every refreshing we take ; that that love of God that fits us for heaven , and that fits heaven for us , it gives us daily bread : the Earnest of the Spirit will make us thankfull for every thing . Again , labour for the Earnest of the Spirit , that we may be joyfull in all conditions : how can a man suffer willingly , that knowes not that he is sealed with the Spirit ? that knowes not that God hath begun a good work in him ? Alas , he is lumpish and heavy under the Crosse. What makes a man bear the Crosse willingly , but this assurance ? what makes him deny himself in temptations , and corruptions ? Oh ( saith the child of God , ) the work of the Spirit is begun in me , sealing me up to life everlasting , shall I grieve and quench this Spirit for this base lust ? But a man that hath not the Spirit , saith , I had as good take this pleasure , as have none at all ; for ought I know , I shall have none : he sees no greater pleasure , then the following of his lust . So that none can resist temptations , but he that hath the Spirit , giving him Earnest in a comfortable measure ; and it is a good sign when we resist temptations for spiritual reasons , that the Spirit works it . Again , unlesse we have this Earnest of the Spirit in our hearts , we can never be content to end our dayes with comfort : he that hath the Earnest of the Spirit is glad of death when it comes ; there shall be then an accomplishment of all the bargain , then the Marriage shall be consummate , then shall be the year of Jubile , the Sabbath of rest for ever , then is the triumph , and then all teares shall be wiped from our eyes . But now let a man stagger and doubt whether he be the child of God , or no , that he cannor find any mark of the child of God in him , that he cannot read the evidences of a Christian state in his soul , they are so dim , he sees nothing but corruption in him , he sees no change , no resistence of corruption , he hath no Earnest . Alas , what a miserable case is such a man in when he comes to dye ? death , with the eternity of misery after it , who can look it in the face , without hope of life everlasting , without assurance of a happy change after death ? Therefore we should labour for the Spirit , that howsoever we grow or decay in wealth and reputation , let God alone with that ; but above all , beg of God that he would encrease in us , and renew the Earnest , and the stamp of the Spirit , that we may have somewhat in our soules , wherein we may see the Evidences of a Christian estate . I might adde many things to this purpose , ( but this is sufficient to any Judicious Christian , ) to encourage us to labour for the Spirit above all things in the world : all other are but grasse , but fading ; but grace and glory , grace , and peace , and joy ; nay , the very Earnest of the Spirit is better then all earthly things : for the Earnest of it is joy unspeakable , and glorious , and peace that passeth all understanding . If the Promise , and the Earnest here be so , I beseech you , what shall the accomplishment of the promise be ? if the Promises laid hold on by faith so quicken and cheer the soul , and if the giving a teste of heaven lift a Christians spirit above all earthly discouragements , what shall it be when the Spirit shall be all in all in us , if the Earnest be so comfortable ? But I go on to the next Verse . VERSE XXIII . Moreover , I call God to record upon my soul , that to spare you , I came not yet to Corinth . IN this Verse , the Apostle labours to remove suspition of levity , and inconstancy : there were jealousies in the minds of the Corinthians , which were also fomented by some vain-glorious Teachers amongst them , that laboured to undermine S. Paul in the hearts of the Corinthians , as if he had not loved the Corinthians so well as they did ; therefore he is so carefull to clear himself in their thoughts , from suspition of inconstancy , and want of love to them : because suspition grounded upon the lightnesse in his carriage , might reflect upon his doctrine . He knew well enough the malice of mans nature , and therefore he is very curious , and industrious , to make a clear passage for himself into the hearts of these Corinthians by all means possible , as we heard in part out of the 17. Verse . Moreover , I call God to record , &c. Saint Paul is here purging himself still , to clear himself . First , he labours to clear himself from the suspition of inconstancy , and want of love to them in not coming . Secondly , he sets down the true cause why he did not come , I came not , to spare you : You were much to blame in many things , and among the rest of the abominations among you , you cherished the incestuous person , and many of you doubted of the resurrection . I should have been very severe , if I had come , therefore I came net , to spare you , hoping that my letter would work upon your spirits , so that I need not be severe to you : therefore do not suspect that for any ill mind I came not : for it was to spare you , that I might not be forced to be severe . Then the third thing is , the sealing of this speech with a serious oath , I call God for record upon my soul , that I came not , to spare you . So here is the w●…ping away of suspition : And the setting down the true cause why he did not come : And the ratifying and confirming it by an oath ; he makes his purgation here by an oath . These three things I will briefly touch . First of all , you see here he avoids suspition of lightnesse which the Corinthians had of him , partly by the false suggestion of proud Teachers among them , who fomented their suspitious dispositions : because they would weaken S. Paul's esteem among the Corinthians : they had a conceit he was an uncertain man , he promised to come , and did not : now here he declines that suspition . Where first , Observe these two things briefly . First , that the nature of man is inclined to suspition . And secondly , that it is the duty of men to avoid it as much as may be , and to wipe it away , if it cannot be avoided . Mans nature is prone to suspition . Mans nature is prone to suspect ill of another , though never so good . Christ could not avoid it : because he conversed sociably with other men , he was thought to be a Wine-bibber , a companion of sinners . And God himself was suspected of Adam in innocency : the Devil is so cunning , that he calls God himself into question , as if he had not meant so well to him . What will that impudent spirit do , that will bring the creature in suspition of him that is goodnesse it self ? God knowes , that when you eat , your eyes shall be open , and you shall be as Gods , knowing good and evil . Do you think that he intends you any good , in forbidding you to eat , & c ? He did not spare Christ , innocency it self , cloathed with mans flesh ; and will he spare to bring uncharitable suspitions upon others ? surely he will not . And then mans nature of it self is prone to suspect and think ill of another ; From many grounds : Sometimes out of experience of the common infirmities thnt men meet with in the world ; out of the experience of the falshood of men they are many times prone to suspition . But most commonly it is out of guiltinesse that men think ill of others , because others have cause to think ill of them : none are so prone to suspition , as those that are worst themselves ; because they judge others by their own hearts . The better sort of people think of others , as they are , and as they deserve themselves : but others , because they are naught , they think others are so ; because they deserve ill , they think others have deserved an ill opinion of them : so many times it comes of guilt , because we are not as we should be . Then again , it ariseth from a guilty conscience in another respect : we think , because men have cause , though they have no wrong to themselves ; yet because our own hearts tell us we are ill , we suspect them . So from an uncharitable disposition , and guiltinesse of conscience it oft-times comes . Then again , sometimes from the concurrence of probabilities , the suiting of circumstances that makes things somewhat probable whereupon suspition may be fastened . Sometimes when there is a concurrence of probabilities of the likelihood of things , there suspition is prone to rise : for suspition is not a determining of a thing , it is but a slight kind of conceit : it is more then a fear , and lesse then judgment of a thing . It is more then fear : for he that fears , suspects not : suspition is a degree to judgment : it doth not fully judge , for then it were not suspition : it is more then fear ; suspects not , but fears ; It conceives slightly that such a thing should be done , and yet he dares not say it is done . Suspition is nothing else but an inclination of the soul to think and imagine ill of another : a looking curiously under a thing , or person . As we use to say , Envy pries into things ; an envious person searcheth : so a suspitious person looks under to see if he can see matter of ill to fasten his ill soul upon . So it inclines the soul to think ill upon slight grounds . Now this oft-times ariseth , and is fed with seeming probability . Christ conversed with wicked men , here was some colour for them to conjecture him so . We say , things have two hands , a right hand , and a left ; now suspition takes hold of the left hand alwayes : if things will admit of a double construction , suspition alway takes hold of the worst , suspition takes hold of the ill part . That is the nature of a diseased soul , to take things by the wrong hand . We see then it is a disposition that we are subject unto naturally ; and it is cherished by Satan , and Satans instruments , wicked men . And why doth the Devill so cherish suspition , and a jealous disposition ? Oh , it hath been wondrous instrumental to Satan : I dare say , there is no disposition or frame of soul that hath been the occasion of more blood-shed , of more unjustice in the Church and State from the beginning of the world , then a jealous disposition , especially in great ones . Therefore the Devil labours , as to breed jealousies of God , so of Gods Church and Children from the beginning . Was it not ever the disposition of ill-minded men to put jealousies into the hearts , especially of those that were in authority concerning men far better then themselves ? Was it not Hamans policy ? when the Jewes had angred him , Oh they are a people that care not for the Laws , &c. perhaps they were more obedient then himself : had it not been the occasion of their ruine , if God had not been more merciful ? Herod had a jealousie and suspition , that Christ when he was born would turn him out of his Kingdome ; and all Jerusalem was in an uproar . Alas , Christ came to give a heavenly Kingdome , and not to take away earthly : yet this jealousie cost the lives of the poor Infants . So in the Primitive Church , there were wicked men put jealousies ( concerning the Christians , ) into the heads of the Emperours : when alas , they reverenced the Emperours , ( next God ) above all : yet alway there were wicked instruments that sought to domineer , and have their own ends under the Emperours , they conveyed jealousies ; and thence came so much blood-shed . In later times in Popish Countreys , if a man read the stories , whence came that blood-shed ? This was one chief cause , jealousies , and suspitions cast into the heads of Popish Princes by wicked men about them , set on work by Satan himself . O they are such as will turn you out of your state ; a people that are rebellious , and unquiet . This was the policy among us in former times ; we may consider of later times : to see the disposition of a man , that was a great States-man in his time , and a man of great parts and learning , but of a very fierce and cruel disposition : I mean Stephen Gardiner . The chief hurt that was done in that magnanimous Princes time , it was done by him . And how ? By jealousies , as appears by his Letters , &c. Oh if these things prevail , this and that will come : he cast such jealousies that did affright thas great Prince . Oh , other Princes will fall out with you , if you maintain not these things , they will break with you . And so upon his death-bed ; this doctrine of Justification if the people once know it , all is gone . God shewes , that all these jealousies are but follies ; for all that he feared came to passe . In good Queen Elizabeths time , Religion that he was so jealous of , was established : and she cared not for Princes correspondency , that were of other Religions , further then might stand with reasons of State ; and did not she flourish , and her people in quiet all her time , notwithstanding all former jealousies , as if Religion established could not stand with peace ? So that the event proved what kind of jealousies these were . Do we think then that a great deal of hurt is not done among particular persons , when in States there is such a world of hurt done by Satan , and his instruments ? Well , let us take notice therefore of our disposition , and of the inclination of men this way , that we may the better prevent it , and that will appear in the second thing , That We should labour by all means to avoid suspition , and to decline it as much as we can . It should be the care of Ministers , and others , ( it generally belongs to all Christians ) to free themselves from any ill suspition in the hearts of others as much as they can ; as S. Paul did here the suspition of inconstancy , and lightnesse , and want of love to them that he did not come among them . Suspition is a Canker that eats into the soul where it is , and it will consume and waste all love . It is the very venome of Love , and friendship . A little thing will breed it , but will not work it out . Therefore we ought first of all to take great heed that we give no ground of suspition at all ; or if we do , that we be careful to get it out as soon as we can : for usually where it takes place , it boyls till it break out into words , and then words when they are discovered , breed strangenesse , and that breeds other inconveniences . And the rather we should labour to avoid it , because , Quod suspectum , &c. that which is suspected , is made unprofitable : for a man when he unwarrantably suspects another thing , it is unprofitable to him . We take little good by those that we suspect are ill , or ill-affected : to us and then we do little good to them : for love is much danted by the ill conceit we have taken against them . A man cannot do that good that he might , when he is suspected : there lies a barre in the way , ill suspition in the other party , which is an obstruction between him , and the good he might do . Therefore even for the love of others we ought to avoid suspition as much as may be , that they may receive good from us . As we ought not uncharitably to suspect others , that we may do good to them ; so we ought to avoid by all means suspition from them , left it be a barre for that good we might do towards them . Let us labour to clear our selves from all suspition of want of love , and ill carriage what we may , that so there may be nothing between our spirits and theirs that may hinder the good that might come from us to them , but that all may passe clear . You see how curious holy men have been in all times , to avoid suspition as much as they could . Even God himself ( we cannot have a more glorious pattern , ) what course hath he taken from the beginning of the world with mankind ? he hath condescended , and stooped to mans weaknesse , to clear himself of suspition of unkindnesse to man , that man might not cherish suspition that he doth not love him . For there is that poyson in the cursed nature of man , that do God what he can , he will lay imputations upon God , to bear himself out in stubborn courses , as if God delighted not in him , nor regarded him . And as you have it in Ezek. 18. I am punished for other folks sins , God deales hardly with me , and brings the sins of my fathers upon me : and , The fathers have eaten sour grapes , and the childrens teeth are set on edge . God knowes the cankred disposition of man since the fall : Satan lyes upon the disposition of man , and broods upon it , to make it like himself , malicious even against God himself . God ( as it were ) puts himself to his purgation , even with no lesse then an oath : As I live , saith the Lord , I will not the death of a sinner . You think I am severe to you ; and men they will rather impute it to Gods severity , then their own sin , that is the pride of mans nature . A sinner is wondrous proud till he cometo destruction it self , and the book of conscience be opened . Sin will have something to shelter it self with ; sin is a proud thing : God purgeth himself by an oath , As I live , saith the Lord , I will not the death of a sinner : If you dye , you may thank your own sins ; though you be so bad , if you will repent , I will not the death of a sinner , but rather that he return , and live . Yet notwithstanding , man to countenance himself in sin , he-will fly perhaps to the decree of God , God perhaps doth not delight in me ; whereas the rule of our life is , He hath shewed thee , O man , what is good , to do good , and abstain from evil , and then that question will be out of question , whether thou be Gods , or no. But man will force upon himself , that God doth not regard him , that he may sin with more freedom . As the unfaithful servant , I knew thou wert a hard Master , that exactedst that that thou hadst not given ; and therefore I hid my talent . The bad servant forceth upon himself hardnesse in his Master , when he was not so , that he might be idle : So men force upon themselves somewhat in God to be hard , Gods dealings to be so and so , that they may take more liberty . For if God be so loving , and so gracious , as he hath discovered himself to be , their hearts would melt , they would never live in such courses , but rather put all to the venture , then to clamour upon Gods Justice . Therefore God himself purgeth himself from a disposition of unkindnesse , and unmercifulnesse , As I live , saith the Lord , I will not the death of a sinner : fo his whole course is to shew that he loves us . And what is our Saviour Christs whole course , but to free men from suspition of want of love ? did he ever turn any back from him , but those that went away of themselves ? did he not shed tears for those that shed his blood ? so merciful , and gracious was he . If so be that holy men of all times have laboured to clear themselves to others . We ought not to rage against the ill dispositions of men . If we were as good as God , and as Christ , men would have false suspitions of us . It is no innocency in the world that will free a man from suspition : the wicked , poysonful disposition that the Devill stirres up against him . Therefore rage not against it , but bear it with a spirit of moderation . And let us decline as much as we can , and free the hearts of people from evil suspition : and if we cannot avoid it , yet to bear it without discontent , considering it is the Lot of Gods childen to be suspected , as we see here S. Paul was . To spare you , I came not to Corinth . S. Paul besides his labouring to remove suspition , he sets down here the true cause of his not coming to them , it was not lightnesse and inconstancy , it was to spare you . They had many abuses among them , and amended they must be , that was a conclusion . But the question is De modo , whether by gentle means , by writing an Epistle , and staying a while , or afterwards by coming , and telling them their sin to their face , and by being severe , and terrible among them ? Now he concludes , I came not among you , for this very cause , that I might not be so severe , and terrible among you , as by office I should have been , if you had not amended before I came : as indeed they did , for they cast out the incestuous person , and reformed other abuses comfortably . They prevented S. Pauls severity with their reformation ; they had not at the first cast out the incestuous person , and they had factions among them , they had Atheists among them that doubted of the resurrection , many abuses were crept in among them . S. Paul wrote a former Epistle upon a desire to reform those , and there was a blessed reformation wrought . S. Paul did not delight in austerity ; therefore he deferred his coming , that he might have more joy , and contentment , then sorrow . To spare you , I came not . Before I come to the Points , take this for a ground , Sin must be judged and censured , when it is committed . It must be undone by repentance , or by eternal punishments in hell ; it must be censured here , or hereafter . For it is against Gods nature , and Gods Word , The soul that sinneth shall dye . It must be repented of , of necessity , or eternally punished in hell . Censured it must be , one way or other ; It is of such a contrary nature , so opposite to the holinesse of God : that is a ground . Now this being laid as a ground , the question is , What is the best way to take away sin , whether by gentle means , or severe ? by gentle means , if it may be : if not , then by severe . S. Paul would not have spared them , if he had come , if they had not amended . So the Points are two . First of all , That the best way for the redressing of sin , is by gentle means , if it may be . Secondly , if that will not , then by severe , if men would not have men damned . I came not to spare you , because I desired that gentler courses might prevail . So I say , the first Point is this , That If gentler courses will prevail , they ought especially , and in the first place to be taken . It should be the care both of Ministers , and of all those that deal with others , first of all to use mild , and winning , and gaining courses . Now to prove this . First , they are more suitable to the nature of man : for the nature of man is best wrought on , by rational courses suitable to his nature , suitable to his principle : man is a reasonable creature , therefore rationall courses will prevail with a rational man , a course of perswasion and discovery . A man that is not beast-like , tell him but the danger of his sin , tell him the peril of it in gentle words , and he will amend , if so be he be not hardened by God to destruction : or if God do not reserve him to a more severe redresse . Gentle courses ought first to be used , because they are agreeable to the nature of man. Again , they suit most to Gods disposition ; for God is love , and his course to man is love : if he take any course contrary to love , it is not his own work ; as he saith , to punish man it is not his own work , he is forced to that alway : to shew love and mercy , that is his work , that that comes from his own principle , from his mercy , he is love ; he doth not say , he is justice , or rigour , but he is love . It agrees with the nature of God to deal mercifully , if he deal otherwise , it is forced from us . It suits with the whole carrirge of our salvation these courses of love , and gentlenesse first of all : for we are saved by a manner of love : we are saved by God giving his Son , and by his Son giving himself . We are saved by a course of intreaty : the Ministers of God are Ambassadours to desire us to be reconciled to God. God having saved us by a manner of love , he will have us taught by a manner of love , in the Gospel especially : because Gods aim is to gain our love , and which way can that be , but by a way of love ? For the nature of man is such , that it will never love , till it know it be loved first . Therefore God stoops to a way of love , because he would have our love ; which he would never have by other courses , because they are contrary to our nature . It is the practice of God , his custome is answerable : for first , he deales by gentle means alwayes , and then after ; if those will not prevail , he goes to severe means , and in severe means he takes degrees ; first lesse and then more violent , and then violent indeed . God would never descend to sharper courses , if milder would serve the turn . You know he bade his own people before they set in hostile manner upon any , to give them fair warning , to offer them conditions of peace : so it is his course to offer conditions of peace : so he did to the old World ; and so he doth to us : before he corrects , he offers conditions of peace You see how sparing Christ was , and how full of love , O Jerusalem , Jerusalem , &c. Again , they are courses that promise best successe ordinarily : for the proud nature of man will raise it self up , and will harden it self against severe courses . Man naturally ( as I said ) will be led , and not forced ; his nature will rise against forced violent courses , therefore for the event it self it is the best . Again , they are courses that are more lasting : that that is gained by love , is constant ; that that we prevail with men for by reason , it will hold : other courses are not so faithful , they will not hold . What we gain on men by fear , there is shame in it , that a man should be forced to any thing ; and nature will break out : But it will hold best , that is gained by way of love and reason . Therefore let us imitate God in this , when we are to deal with any , not to take violent courses in the first place , but to deal with men as men , deal with them by love , and reason , and not stand upon our own stomach and greatnesse , and take delight ( as it were ) in the commanding of others , that we have a destructive power , a power that can quash , and crush men , and shew it to the utmost , and pride our selves in it . If God should deal so with such , where were those proud creatures ? If God were not a forbearing , indulgent , sparing God ? Therefore you may see what disposition those are of , that are all for fire ; for violent courses , rigorous courses . That is not the way that God useth , it is not the way that Christ used , it is not the way that ministers do use that have the Spirit of God. You have some kind of people , that if a man be not alway in matters of damnation , his Sermon is nothing . So you have some that in their courses are so violent , that they know nothing that is moderate , ( and yet perhaps they are good too , but ) they cherish too much a violent disposition . Now St. Paul , though he were a very zealous , holy man , yet notwithstanding he would not put himsef upon violent courses , but when there was great necessity . He is rather a Butcher then a Physician that loves to torment his Patient . You see what course is first to be taken . I need not be long in so clear a Point ; therefore I will spend no more time in it : but come to the second , that is more generally usefull , because indeed men are so , that gentle means will hardly prevail with them : what must be done then ? not spare them . When gentle means will not serve the turn , then we must not spare . S. Paul came not , that he might spare them . Now if they had not amended , what would S. Paul have done , think you ? would he have suffered them to have cherished the incestuous person among them ? that wicked person that had committed that which was intolerable amongst the Heathen ? would he have cherished proud factious men among them ? that would disgrace S. Pauls Doctrine , to win authority to them selves ? would not he have told them to their face the danger of their sin , and have made them ashamed ? undoubtedly he woud : he would have spared . So I say , if gentle means will not prevail , men must not be spared ; meither Minister nor Magistrate must spare ; especially in dangerous courses that are prejudicial to the souls of others . Why ? We must spare none , that God may spare all . We that are Ministers must spare no sin , that God may spare all . Lift up thy voice like a Trumpet , ( saith God ) and tell Israel of their sins . If gentle means will not reform them , lift up thy voice like a Trumpet . Cast out Jezabel with her painted face : though sin paint , and colour it self , it must be cast out . Jonas must out of the ship , the ship will perish else : Achan must be stoned . We must tell men of their danger , not with hatred of their persons , but to prevent an eternal punishment . You know well that preventing justice is better then executing justice . Is not discipline better then execution ? Is it not better to hear of our faults roundly , when other means will not prevail , then to cherish that that will be for our eternal destruction ? Is not searing , and cutting , better then killing ? Is it not better that a limb be seared and cut , then that all be clear cut off , and the whole body perish ? Is not the pain of Chirurgery , or Physick that makes a man sick for a while , better to be endured then the painse , and terrours of death it self ? These preventing courses are the best courses : therefore we must spare none , but tell them of their danger faithfully . Only , liberty of speech must not be a cover for boistrousnesse , or a cover for the venting of evil humors , as sometimes it is . For flesh will never prevail with flesh ; flesh , and pride in the speaker , will never prevail with pride in the hearer : but it must be a spiritual kind of severity discovering the danger to them we speak to , with a spiritual holy affection , and a spirit of love , though with severity : ( for there is a severity of love and gentlenesse ) it will prevail when it comes from such a spirit . But if there be a discovery of flesh , not only in Ministers ; but in those that deal with others , flesh will rise against flesh . A man may sometimes find fault with another with greater corruption then the thing he finds fault with in another ; he may be more to blame for his dealing , then the other for his fault . I came not , to spare you . Therefore when Ministers are plain in discovering the danger of the times , the danger of the persons , and places where they are to deal , people must hear them as they love their own souls . If they have any quarrel , let them quarrel with their master : for what we speak is from the Word of God : we come as his Ambassadors , and servants , and should be considered as Ambassadours , therefore considering whose message we bring , they must take it in good part to be told of their sins , in a good manner . As S. Austin saith very well : Christ ( saith he ) speaks to the Sea , and it was quiet : Christ said , Be still , the Sea heard , and the waves were still ; but he speaks to us in the Ministery to stay our violent courses in sin , and we puffe and swell when we are told of our faults ; is this good , think you ? No ; if we do so , it is a sign that God intends to seal us to destruction . As we know , Elies sons when they did not hearken to their Fathir , God had appointed them to destruction . Those that will not hearken to Ministerial reproof , it is a sign God hath sealed them over to destruction . If we would not have either Ministers or others to be severe in telling us ; let us be severe to our own sins first . Men are like to children ; first they foul , and defile them selves , and they cry when they are washed : so men soil themselves with sin , and cry when they should be purged from them . If we cannot endure to be told of our faults , how shall we endure to be tormented for our faults in hell ? Those that are so tender , that they will not endure a word contrary to their dispositions , how will they endure that sentence , Go ye cursed , when they shall be turned into hell ? Consider what will come of it , if we live in sin . I beseech you therefore , suffer the Word of exhortation at our hands . Our salvation lyes upon it : if we discover not the danger of the sins of people to whom we speak , if we discern them , we shall perish for it , because we are unfaithful in our Ambassage . Therefore for your own souls ; and likewise that we may discharge our duty as we should , patiently , and quietly fit under exhortation , and reproof , not only publick , but private , if occasion be . O Beloved , at the latter day it will be a matter of vexation that we were cherished too much in our courses . Do you not think that the damned spirits in hell wish , O that we had been told ; O that we had been dealt with violently , that we had been pulled out of this flame ! There is an excellent place in Judes Epistle , Have mercy upon some . Use some gently that are of tractable dispositions : and pull some out of the fire with fear , with threatning eternal damnation ; with terrible courses , that they may have cause to fear : first with admonitions , and if that will not prevail , with suspension , with further censure ; and if that will not prevail , with excommunication cast them out of the Church ( as this incestuous Corinthian , ) that their souls may be saved in the day of the Lord. There is a threefold correction , or finding fault , that are gradual one after another ; and they should be of vigour in the Church in all times . First , a friendly telling of a fault , between man , and man , if we see any thing dangerously amisse . Then when a man takes another man before company ; when he takes him before those that he respects , when privately he will not amend : Then correction , if admonition of friends will not do , tell the Church , rather then suffer his soul to perish . These steps , and degrees were observed in the best times of the Church ; and if they were observed now , many souls would be saved . This is that that S. Jude speaks of , Save some , pulling them out of the fire , that is , snatch them out by violent means , by excomunication , that their souls may be saved in the day of the Lord. Those that are in hell wish that they had been pulled out with fear , with violent courses : O that we had been told of our filthy courses , of our s●…vearing , of our i●…justice , that we had had violence offered us rather then to have come into this place of torment . O those will blesse God another day for that gracious violence . And those that are let alone will curse all another day , Ministers , friends , and parents , they will curse all , that there were not more violent courses taken with them , to stop them in their way to hell : to deal plainly with them , it is the best mercy that can be shewed , to be faithfull in this kind . Therefore while it is time , suffer the word of Exhortation , and reproof : the time will come else that you shall condemn your selves that you were so impatient , and shall wish , O that we had had those that would have dealt more violently with us ! It is cruel pitty as can be in Ministers , to be flatterers , and to daub ; or in parents and governours of others , to dissemble with them in their courses , and not to tell them of it : it is the most cruel pitty of all ; it is betraying of them to eternal torments . For sin ( as I said , ) it must be judged and censured here , or hereafter : if it be not here , there is more reserved for the time to come , when God will open the treasures of his wrath . We put into his treasury fast enough : and the time will come of opening all the treasuries of his vengeance , when he will pour out the vials of his wrath upon sinners that are not reformed . So much for that Point . I call God for a record upon my soul. S. Paul , to purge himself from suspition , seals all this with an oath . Herein he doth shew his great love to them , and his care over them , that he would so seriously purge himself to gain their love , and good opinion of him . Is was an argument of the great esteem he had of them : he was willing they should think he was very desirous of their love , and of their good opinion , for whose sake he would sweare , and clear himself by an oath . As God esteems mans love much , when he will condescend so far as to seal his love , and promise with an oath : God would have us to think that he values , and esteems our respect very much : so S Paul would have them think he esteemed them much , that he would make such a solemn oath for their sakes . Now to speak of an oath a little . An oath ( as we know ) is , either in judgment before a Magistrate ; or in particular cases between private persons . And it is either assertory of a thing past ; or promissory of a thing to come . Now this oath of S. Paul's is an assertory oath of a thing that was past , to secure them that he did not come to them upon this ground , that he had a mind to spare them . it was no promise of any thing to come , but an assertion of a thing that was past . An oath is either an assertion or a promise , with a calling of God to be a witnesse and a Judge : to be a witnesse of the truth , or a Judge if he say false . You have the description of an oath in this text . I say , it is either an assertion of a thing past , or a promise of a thing to come , a sealing of this by calling God to witnesse of the thing we say ; and to avenge the falshood if we say false . As S. Paul here , I call God to record , that what I say is true , and upon my soul , if I say false . Many Conclusions concerning an oath might be raised out of the text . First of all , concerning the person that makes an oath , he should indeed be a gracious , a holy , and a good man. As S. Paul saith , Rom ▪ 1. 9. I call God to witnesse , whom I serve in my spirit . A man is scarce fit to swear ( which is a part of Gods worship ) that is not good otherwise . Will he care for the Religion of an oath , that hath no Religion in him ? He whose oath should be taken , should be such a man as S. Paul , in some degree , whose oath should be taken . The Turks are careful of this ( to the shame of Christians , ) they will not take an oath of an ordinary swearer . It must be a man that hath somewhat in him , that shall have his oath regarded . Again , we see by whom an oath should be taken : by the Name of God : we ought not to swear by creatures , but by God himself . nor to swear by any Idol , as the Masse , and by Mary , and such like . It is a taking God to witnesse . An oath is a part of Gods service , a part of divine worship , as it is , Deut. 6. and other places : now we ought to serve God only : therefore we ought not to use the name of any creature in an oath . He that we swear by must know the heart , whether we speak true or no : now who knowes the heart but God ? therefore we must sweare only by the Name of God. These things are easie , therefore I do but name them . We see here again , the two grand parts of an oath : besides assertion , or promise of the truth , there must be a calling God to witnesse , and imprecation . Though these be not alwaies set down , they are implied . Sometimes the Scripture sets down the one part : but alwaies the other is implied . There is imprecation in every oath . Sometimes imprecation implies both , as God do so and so ; sometimes there is a calling God to witnesse without imprecation , yet it is alwaies implied . For whosoever swears , calls God to witnesse of the truth , and if it be not true , that God would punish him . These three go together in an oath . God that can discover it , he knowes my heart whether I say true or no. And he is Judge ; and thereupon a revenger . In an oath God is considered , not only as Index , but as Judex and Vindex : not only as a discoverer , but as a Judge and revengeri , f it be false . Therefore it is a part of divine worship : because it is with prayer ; and imprecation is alway implied if it be not expressed . So we see in this text , what an oath is ; and by whom it is to be taken ; and the parts of it . Again , we see here in the text , that an oath ought to be taken in serious matters . The rule of an oath is excellently set down by Jeremy , Jerem. 4. I know no one place of Scripture more pregnant , and therefore I name it . Thou shalt swear , How ? The Lord liveth , in truth , in judgment , and in righteousnesse . We must swear in truth , that is , that not onely the thing be true , that we swear , ( we must look to that : ) but we must think it so too : the thing must be true , and we must apprehend it so . We must swear in truth . And then in Judgment , that is , with discretion , we must understand throughly the matter whereof we swear , and what an oath is . Therefore persons under years ought not to take an oath , because they cannot swear in Judgment , to know what the weight and validity of an oath is ; and when it is a fit time to take it : it must be taken in serious businesse . As S. Paul here to clear himself to the soules of the Corinthians whom he laboured to edifie : when he saw their ill conceit of him hindred their edification , therefore he clears himself by an oath . Thirdly , it must be in Justice , that is , we must not bind our selves by an oath to any thing that is ill ; it is a rule a long time past . Herod bound himself by an oath in that kind . But an oath must never be a bond of injustice , but it must be taken in righteousnesse . Therefore here is condemned the equivocation , and reservation of the Papists . They will swear before a Magistrate , but with equivocation : this is not in righteousnesse . For it is a rule , that an oath must be taken in that sense as he to whom we swear takes it , ( that is a constant rule among all Divines ) because it is to perswade him of the truth , that we swear : it is for his , and others sakes ; and as he , and others take it , so it must be took . Therefore equivocation with absurd reservations are wicked , because they are absurd if they be exprest : he will swear that he is not a Priest , he means after the order of Melchizedeck : it is a mocking , and prophaning of an oath , it is not to swear in Justice , and righteousnesse . But it is so foul and abominable a course , that it is not fit to be spoken of almost : and they are ashamed of it themselves . S. Paul's oath was all this : he sware in truth , he was truly perswaded of the truth of his own affections toward them . And then in Judgment ; it was done in discretion : for being not able otherwise to clear himself , having no witnesse in earth , he goes to heaven for a purger , he goes to God himself for a witnesse ; he fetcheth strength from heaven . There was none on earth that knew S. Paul's affection but the Spirit of God , and his own spirit : and he thought his own spirit was not sufficient : my own spirit tells me that I came not , to spare you : but if you would know my mind better , 〈◊〉 all God to witnesse , and to be a revenger , if I speak false , that I came not , for this end that I might spare you , to prevent the rigour , and severity that I should have used toward your sin . An oath should be true , and weighty . but that is not enough , it must be in matters indeterminable : for if a thing may be determined without an oath , we should never use it . The end of an oath is to end controversies : for if S. Paul could have perswaded them of his gracious , and loving heart that he stood affected as he did , he would not have used an oath : but having no other meanes to do it , he goes to heaven for a witnesse . It were but misspending of time to shew that an oath is lawfull . Have we Anabaptists among us , that call this into question ? No , we have many Atheists : it is dangerous Atheism in the Anabaptists to question whether they may take an oath ? We have the example of S. Paul ; we have the example of God himself ; shall we think it unlawful when God himself swears , and the Angel swears , and Christ swears , and the Apostle swears ? Where it is forbidden that we should not swear , it is meant that we should not swear in our ordinary talk ; where we need not seal every light speech with the solemnity of an oath . Men will not put on their best apparrell every day : so men ought not to use solemn matters upon every occasion , but only upon holy and grand occasions . Our Saviour Christ forbids swearing , first by the creature at all ; and swearing in ordinary talk at all : Whatsoever is more then yea , and nay , in ordinary talk , is sin : Therefore considering that S. Paul doth it in a serious matter , we ought to learn , not to swear except it be in great matters ; when we are called before a Magistrate , or when we are to purge our selves from evil suspition of our Christian friends : as we see here S. Paul doth to the Corinthians : he calls God to witnesse against his soul , if it were not true . But you will say , Men will not believe me except I swear , and therefore I swear so oft . Then live better for shame , that men may believe thee for thine honest life : if thy honest life be not better then thy oath , they will not believe thee for swearing : for he that sweares oft , sweares false ; and in many words there cannot want iniquity , much more in many oathes there cannot want iniquity ; and he that swears much , out of doubt he oft forswears . Oh , it is my custome , and I cannot break a custome . Use that apology to a Judge : though malefactors be none of the modestest creatures , will any of them say , It is my custom to rob , and steal ? will not the Judge say , It is his custome to cut them off ? Thou sayest it is thy custome ; it is Gods custome to damn such persons : therefore that is an aggravation of thy sin . But here we that are Ministers may take up a complaint , that when we have to deal with the wretched disposition of men in things concerning their soules , and a better life , do what we can , we cannot prevail with them to leave that , that they have no profit , nor no good by ; they are not put upon it by any fear : It is onely out of superfluity of pride , and malice against God , out of the abundance of prophanenesse . Can we think to prevail with men to deny themselves in greater matters , to forsake their unlawful gains , or to venture the suffering ill for a good cause , and to renounce pleasures that are lawful , do we think to gain upon men for these things , when we cannot for superfluities , that they are not forced to by any violence , that they have no gain nor credit by , except it be among a company of debauch'd men like themselves ? yet it is our case , we deal in the world with a company of persons to leave that that they have no gain by , except it be the wrath of God , and yet we cannot prevail . Oh , but you will say , I live with such company that I must swear . What a shame is it for thee , that carnal company should prevail more with thee then the vengeance of God , and the authority of God in the Ministery ? What a heart hast thou , that a base person like thy self should move thee to do that that God himself , and the authority of his Ordinance cannot move thee to forbear ? It is an argument of a base nature . How darest thou look God and Christ in the face another day , when for his sake thou wilt not leave a superfluous prophane oath ? Thou regardest a wicked companion more , because thou wilt not be mocked of him , thou wilt swear for company ; or because thou wilt please him , that he may think thee to be so and so , a companion fit for him : to please him , thou wilt displease God , and Christ , before whom thou shalt be judged ere long . If people were not mad , and sold to destruction , they would consider these things . Indeed , these things are so clear , and so odious in themselves , that we need not presse them . We should spend that little time we have , to preach of more sublime matters , then to come to disswade men from swearing : alas , under the glorious Gospel that we have lived so long , have we gained so little , that we are forced to spend our time to disswade men from swearing ? We should look to the mysteries of Religion , and draw men to further perfection : but such times we are fallen into , and we must be content with it : and I would we could gain any thing by discovering the danger of these things . An ordinary course of swearing , it argues a very vile heart wheresoever it is : ( bear it out as boysterously as they will. ) It argues this venome in the heart : Well , I cannot offend against the second Table , but the Lawes of the Kingdome will hamper me ; I cannot steal , or murther , but somewhat I can do in despight of God himself , and the worst that can come , it is but a trifling matter . What venome is in the hearts of men , that where there is but the least damage , they will be restrained : and here , because there is not present execution upon a sinner in this kind , they prophane and abuse the glorious Name of God ? When Gods Name is abused by swearing , and blasphemy , usually the Original of it among other things , is Atheism . If we thought that God were so as the Scripture shewes , we would not dally so much . They that lead others into bad courses , it is from the height and depth of Atheism . Make the best of it , it is a great degree of irreverence to the glorious Majesty of God. For when God shall say , He that takes my Name in vain , shall not carry it away guiltlesse ; what will he do ( think you ) to him that sweares idly , and prophanely , when the vain taking of Gods Name in vain without an oath , the vain trifling with the Name of God shall not escape ? When men do not reverence and fear an oath , as it is , Eccles. 9. it argues much unreverence . And indeed , it is worse in the principle , then in the thing it self : though the words be hainous , yet the principle whence it riseth is worse , that is , Infidelity , and Atheism , and alway unreverence and want of fear of the glorious Majesty of God , this ground makes it more odious : therefore those that are subject to it , if they would amend it , let them remove the ground . Sometimes again , it is cherishing too much passion : so because they cannot be sufficiently revenged upon their poor brethren , God must smart for it ; they will tear his glorious Name that never did them wrong . What a mad passion is this ? hath God done them any wrong ? Therefore ( I say ) let us labour to remove the ground of it ; and labour to plant the contrary in our hearts , the true fear of God , that we may fear an oath . Let us labour to subdue unruly passion . Again , in some others affectation is the cause . Many of the frothy sort , they think it a thing commendable to fill up their discourse with these parentheses , with oathes : which perhaps doth them a service to knit their wounded discourse together . So this foolish and sinful affectation is one cause : men desire to be thought to be some body , by swearing ; they would have the world to think that they are valorous men , that can be so bold with God himself ; therefore let other men take heed how they meddle with them , when God smarts for it . As if he that could swear most , had most courage . And in many it is out of a sinful shame , because they will hold correspondence with the company ; and they are afraid to be thought to be strict : and that they may be thought to be free from suspition of over much conscionablenesse in their wayes , they will not let the world see that they shall not think that they are men that make any conscience of strictnesse , but they can be bold with the Name of God : so , because they would have others think , that they are men that do not stand upon termes of conscience , and strictnesse , they will swear , they are men for the world , they are serviceable for any purpose : Men that make conscience of any thing , make conscience of all : but a man that makes conscience of an oath , or any such thing , he is a stiffe man , he is not servisable , he is not for the turn : now because men would be thought of others not to be of that strain , to make any conscience , hereupon they break out to the prophaning of the Name of God. How shall such persons ( that out of sinful weakness labour , and apply themselves more to satisfie sinful men , then the great God , how dare they ) look God in the face ? Jesus Christ saith , He that is ashamed of me before men ; he that is ashamed to own Religion , nay , to own Justice , to own even common good behaviour , rather then he will offend others : he that is ashamed of me in such mean things as these , I will be ashamed of him before my heavenly Father . If other reasons will not move us to leave this sin ; let the love of the State and Kingdome we live in do it . Jeremy saith , for oathes the land shall mourn . Indeed , there is a mulct for this , but that men slight it . And God , I hope , will be merciful to the State , for the censure of the State upon prophanation , it is a very worthy act : but if that be not executed , or men grow not to make more conscience , the Land will mourn for it : because where the Magistrates cease to do their office , God will do his office : where sin is punished , God will not punish ; where the Magistrate spares , God will not spare ; he will punish : therefore this sin where it is not censured and punished , the Land shall mourn for it . If the care of the Kingdome will not move them , yet the care of their own houses and families should ; in Zech. 5. the Prophet speaks of a flying book of Judgments that should come upon the house of the swearer , and consume the posts of his house . And the Wise-man saith in Ecclesiasticus ( though it be Apocryphal ) The plague shall not depart from the house of the swearer . Gods vengeance accompanies even the very family , and house of the swearer . And for avoiding of this I would there were more conscience made of those oathes that border upon grosse oathes . I will not dispute the matter ; take it for granted , they be no oathes , but asseverations ; as to call their troth in question , and their confidence in matters of Religion : who will lay a thousand pound to pawn for a matter of six pence ? who , if he be discreet , and considerate , will lay his faith and Religion to pawn , for every trifle , in common talk ? Faith is the most precious thing in the world : for a man to lay a great matter for a two-penny , or six-penny debt , it is odious among men . Certainly , it is idle at the best among men , to lay asseverations of Religion without ground , upon every trifle . He that will avoid danger , must not come near it ; he must avoid all that borders upon it . I would therefore more care were had even of these . I will onely adde one thing more ; whereas he calls God for a record upon his soul , that those that are over-much given to rash calling upon the Name of God , to rash swearing , let them know this , ( as I said ) that there is an imprecation implyed in every oath : they do as it were curse themselves . If the thing be not true , their damnation is sealed under a curse : they call God to record upon their soules against themselves . Let us so live , that our life may be a kind of oath : the life of a Christian should be so : An oath is a calling God to witnesse , a calling God to curse if it be not so . A Christian should live so , as he may call God to witnesse for every action he doth ; to bring himself to an oath , under a curse oft-times ; as it is in Ezra , and oft in Scripture , If I do not so and so , &c. Because our nature is unstable , it starts from holy duties : we should bring our selves to duties with an oath , under a curse . It is an excellent thing when we can live as in Gods presence ; to do all we do in the presence of God. God is a witnesse whether we call him , or no. Therefore we should so carry our selves , that we might call God to witnesse the sincerity of our aimes , and whatsoever we do . He is a witnesse , and he will be our Judge : therefore whether we formally in the manner of an oath call him or no , that is not the matter : but let us know and think that he is , and will be so . I beseech you consider the sweet comfort that will arise out of it , that he that will live , and think , and affect , and speak in the presence of God , that he may call God to record of the sincerity of his intentions , of all that he speaks , and thinks , and doth ; how comfortably shall he live , and give his account to God , that hath lived as in the presence of God all his dayes ? He that hath presented to his soul ( as it were ) the barre of Christ in his life-time , that hath lived as one that could give an account and reckoning , when he comes to the point , that he must give up his account , how joyfully , and comfortably will he do it ? So much for that verse . I come now to the last Verse of the Chapter . VERSE XXIV . Not that we have dominion over your faith , but are helpers of your joy : for by faith ye stand . SAint Paul is yet in his clearing , he is yet in his apology , Not that we have dominion over your faith , &c. I do not tell you , I came not yet to spare you , as if I meant to domineer over your faith when I came : because those words , I came not yet , to spare you , might seem to carry some highnesse , some Lordlinesse with them , as if the Apostle would have taken much upon him ; therefore he corrects those words in this Verse , Not that we have dominion over your faith , &c. So that in these words he removes a suspition of spiritual tyranny over them : because he had said before , he came not , to spare them ; they might think , What would he have done if he had come ? would he have enforced us ? Oh no ; indeed your reformation hath spared me a labour , and you a chiding ; but if I had reproved you sharply , it should have been for your good . Then , he sets down the true cause , We are helpers of your joy . If I had come , and told you of your faults , if I had not spared you , it should have been to help your joy ; and now I came not to you , it is to help your joy ; my scope in all is to be a furtherer of your joy . So these words are a reason of the former why he did not come , to domineer over their faith , For by faith ye stand . You stand by faith , and you stand out by faith against all oppositions whatsoever , therefore your faith must not lean on me , I must not domineer over that you stand by , if your faith should rely on me , I am but a man ; faith must rely on God , it must have a better pillar then my self , you must stand upon Divine strength : therefore you stand by faith : and if you stand by faith , we have no reason to have dominion over your faith . These words are declined by many Interpreters , they know not what the dependance is : but this is the best dependance of the words , We domineer not , or rule not over your faith : because by faith you stand as upon a bottom ; you stand against all adverse power by faith . Therefore you had need to have it well founded , you had need to plant your faith well , by which you stand against all opposite power , and against all humane authority . For a man may be a liar , and do good in many things : a man hath a deceitful nature , as far as he hath a corrupt principle in him : he may deceive , and yet be a good man too ; in particular cases he may shew himself a changeable creature . But there must be no falshood or uncertainty in faith : for it is a grace that must have truth , and certainty ; it must have unmoveable , and unchangeable truth to build on : therefore we domineer not over your faith , God forbid we should do so : for faith is the grace whereby you stand ; if you should build upon us as men , you could not stand alway . The Point is clear , That No creature hath dominion over the faith of another . The faith of a man is onely subject to the Spirit of God , to God , and to Christ. And by the way , S. Paul taxeth those false Apostles , and false Teachers , that laboured to creep into the consciences of people , to have higher place in the hearts of people then they should have , that so they might rule the people as they list . Now that should not be the scope of the Minister to have dominion over the faith of others ; for the Ministery is a Ministery , not a Magistracy . A Minister , so far as he is a Pastor , he is a Minister ; that is , he is to deliver things from God that may stablish the soul , not to domineer over mens faith , as if he could prescribe what men should believe . Now to unfold this Point , I will first shew what it is to have no dominion over mens faith . And then what it is to have dominion and rule over other mens faith , and who are guilty of this . Not to have dominion over another mans faith , it is not when a Church doth force prescribing to the Articles of Religion , that is not to have dominion over the faith of others , to draw people to conformity of the same Religion in the substantials of it ; ( as some that seek extravagant liberty , lay that imputation perhaps , ) it is used in all Churches . Again , it is not to domineer over faith , to suppresse that that they call of late in neighbour-Countreys a liberty of prophesie , to suppresse a liberty of preaching when men list ; that men should have an unbridled licence . We see in Polonia , and those Countreys , what abundance of Hereticks there are , where there is more liberty to preach , and to publish what men list . Those Countreys are like Africk , where ( they say ) there are alway new Monsters . Or like to Egypt , when Nilus overflowes , it leaves a slime behind , and when the Sun works upon that slime , it breeds many imperfect strange creatures : So those Countreys where there is liberty of Religions , there are alwayes some strange novel opinions , some Monsters : experience of forreign Countreys shews it too true : therefore to hinder that extravagant liberty , is not dominion over faith . Nay , to force men to the meanes of faith , it is not to domineer over faith . S. Austin himself was once of this mind , that people were not to be forced : it is true ; but they may be compelled to the means , though they cannot be compelled to believe . Men may be compelled to the means by mulcts , and other courses of State. And it is a happy necessity when people are forced to the means , under which means by Gods blessing they may be reduced to abetter habit , and temper of soul. Therefore it is cruelty to neglect this care , to leave people to their own liberty to attend upon the means , or not to attend on them . Therefore our State is , and may be justified well , for those violent courses to Recusants . And many of them after blesse God they have done it , and they have cause . For there is a Majestie in the Ordinances of God : if people were brought under the means , Gods Spirit would make the means effectual . And there is not a greater snare of the Devil , whereby he holds more in the Romish Church in perdition , then by perswading them that it is a dangerous thing to come to our prayers , and to attend upon the means of salvation : when as in our Liturgy there is nothing that may justly offend . Therefore to force to the means , it is not to domineer over faith ; because it is onely a drawing from outward inforcement to the use of means . Again , it is not a ruling over faith , nor a base slavery , when men hear the Word of God opened directly , and clearly , when men shall perswade others according to their own judgment , that this is so , and when others shall yield . There is some faith that may be called in some degree implicite faith , and obedience , that is not sinful , but good , and discreet . As when men by their standing in the Church , and by their experience and holinesse of life , are thought to be men that speak agreeable to the ground of Scripture , though they have not a direct rule , and place of Scripture for it ; other mens conscience may follow what they say : I have been directed by such men at such times , that by reason of their calling have opportunity to advise . But this frees it from base service , that it must be with reservation , till it appear otherwise by some place of Scripture , or till better counsel may be yielded : obedience to others with reservation , and counselling with others , this is no domineering , because it is with reserving our selves to a further discovery , and a further light . That the Moralists use to call the opinion of an honest man : where the Law speaks not , it is much to be esteemed : especially an honest discreet Christian , when the Law of God speaks not directly ; then he that speaks out of conscience , and some light , he may perswade another man with this reservation till further light be discovered : this is no domineering over faith . I might take away many things that might breed a suspition , as if we domineered over the faith of others , when we do not . But to come to shew you this positive truth , what this tyranny over the faith of others is , and where it is practised . Those tyrannize over the faith of others , that do equalize mens Traditions , some Canons of their own with the Word of God , and presse them with equal violence , perhaps more : because they are bra●…s of their own brain . Those that will devise a voluntary worship of God , and so intangle people , and tell them , This you must do , when there is no ground for it in the Word of God : it is will-worship . God loves willing worship , when we worship him willingly : but he loves not-will-worship , when it is the device of our own brain how we will serve him . As if a servant ; or a slave must devise how his Lord will be served : what impudency is this , if we consider what God is ? They tyrannize over peoples consciences , that equalize their own dotages , ( though they account them witty devices , ) and their own inventions with the worship of God : that jumble all together , as if conscience were equally bound to any device of their own , as to Gods Word . Again , those do tyrannize over the faith of others , that think they can make Articles in Religion to bind conscience . Those that think to free themselves from the danger of errour , as if what they said were unfallible , they tyrannize over others . Those that for trifles excommunicate whole Churches , because they hold not correspondency with them in their errours , they tyrannize over the faith of others . Those that withhold the means of knowledge , that so in a dark time all their fooleries may be more admired . As we see masks , and such like overly things , they must have the commendation of some light that is not so glorious as the Sun to win admiration of men : so those that would win admiration of their fooleries , they shut people ( as much as they may ) in darknesse , that they may have their persons , and all other things in admiration ; this is to tyrannize over faith , and to hinder them from that that is the means to reform them better But who are guilty of all this ? We see what Church especially is guilty of this of domineering over the faith of others : that is , the Church of Rome . The Councell of Trent equalizeth Traditions with the Word of God : they divide the Word of God into the written , and unwritten ; and under a curse they pronounce that all must be received with the same reverence . And then they have devised a will-worship of their own , and follow , and force their will-worship with greater violence , then the worship of God , and they set Gods stamp upon all their fooleries to gain authority , under the name of Christs Church , and the Word of God , they carry all . Again , you know , they hold the Church to be infallible : they hold the judgment of the Pope , the man of sin , to be infalible , he cannot erre ; and hereupon whatsoever he saith , it must bind conscience , because he is in his Chair and cannot erre : whatsoever he saith is the scope of Gods Word , infallible . And this is a fundamental errour , as we call it , a first lie , a leading lie . This is moving to errour , this is the mover that moves all other errours under it . For where upon is all the abominations of Popery justified ? They are iustified by this , though they seem ridiculous , grosse , and blasphemous , they came from the Church , and the Church is virtually in the Pope . An absurd Position , that the whole Church should be virtually in one man : yet that is the Jesuitical opinion : and the Church cannot erre : therefore it is good , because these tenents come from him whose judgment is infallible . That is the errour that leadeth to , and establisheth all other errours under it ; it is the first lie . And in lies , there is a leading , one goes under another , they never go alone ; so this is the leading lie of all Popery , that the Pope cannot erre : by this means they domineer over the faith of others ; and make the people even beasts indeed . But to see the indignity of this , that the Pope cannot erre , it is the greatest errour of all , and the prevention of all amendment on their side : do you think that they will ever amend their opinion , when they hold this that is a block in the way of all reformation , that the Pope can erre ? for deny that , and you call all the fabrick of their Religion in question : and grant that , it stops all reformation on their side . What reformation may we hope for on their side that hold this Position , that they cannot erre ? Hence come all their treasons , and rebellions : they have some dispensation from the Pope , and he cannot erre , though he prescribe rebellion , and treason . Another opinion they have , that the Church is the Judge of all Controversies , in which the faith of men must be resolved at last ; but it is the Pope that the Jesuits mean. Now this is indeed to domineer over the faith , to make a man of sin to be a Judge over all points of faith , and faith to be resolved at last into that , into the judgment of the Church . The Church hath an inducing power , a leading power , perswading to the belief of the Scriptures , and to hear what God saith in his Word ; but after , there is inward intrinsical grounds in the Word , that make us to know the Word without the Church . Now they would have the authority of the Word depend upon the Church , and so over-rule mens consciences in that case . Whereas all that the Church hath , is a leading , inducing , perswading to hear the Word , under which Word , and Ordinance we shall see such light and majestie in the Scriptures , that from inward grounds we shall be perswaded that the Word of God is the Word of God. Therefore the Church is the first inducer to believe the Word of God , not the last object to which all is resolved . For they themselves crosse it in their tenents when they speak discreetly . Is this opinion so , and so ? The Church holds it : but what authority hath the Church to maintain it ? where is the authority of your Church ? then they bring some place of Scripture : I will be with you to the end of the world . And , He that heareth you , heareth me , &c. I do but a little discover to you the danger of this errour . They make the Word of God to be believed , because the Church saith so : they make truth to be believed , because their man of sin , whom they depend upon , saith so . Do we believe the Trinity , or that Christ is our Redeemer , because the Church saith so ? should we not believe it except the Church say so ? what if the Church teach the Doctrine of Devils , as they do ? they cannot shake it off ; we must believe , because the Church saith so ; so upon equal grounds they shall teach the Doctrine of Devils , and the Doctrine of Christ , because the Church saith so . As it was said anciently , he that believes two things , the one for the other , he believes not two , but one in effect ; because he believes the one for the other : So in effect they believe nothing but the Church ; that is , themselves believe the truth to be divine , because they say so : so they may believe any devillish errour , because they say so : so any treason , or rebellion must go current , because they say so , because they cannot erre . Yyou see how they domineer over the faith of others : shall not Christ be Christ , nor God be God , nor the Devil be the Devill , except the Church say so ? Again , in the very matters themselves , in the points that themselves do not urge , the Church of Rome domineers , and tyrannizeth over the souls of people . For example , they hold that the intention of a Minister in the Sacrament makes it effectual . What a fear doth this breed in the souls of men , that they know not whether they be baptized or no , because it must be in the intention of the Minister ? And then in confession , they must confesse all : what a tyranny is this to the souls of people , when perhaps there is somewhat that they have not confessed , and so their confession is of no worth ? And in satisfaction : perhaps I have not made satisfaction enough by their injunction laid on me , and therefore I must satisfie in hell : what a rack is this to conscience ? So , what a rack to conscience is that opinion , that the Pope cannot erre : when I cannot tell perhaps whether he be the right Pope or no ; if he came in by Simony , or is not in Cathedra ? and many conditions they have to salve that Point . If any of those conditions be not observed , he is not the man he should be : what tyranny do they force upon people over their faith ? Therefore they are called in the Revelations , scorpions : indeed they are spiritual Scorpions , that sting the souls of Gods people . The Devil is the King of darknesse ; and is not he the Prince of darknesse that maintains ignorance of the Word of God , that all his old tenents and opinions may have the better sway ; that he may sit in the blind and dark consciences of people ? It is said , 2. Thess. 2. that he sits in the Temple of God , that is , in the Church : nay , he labours to have another Temple , to sit in mans soul , which is the Temple of the Holy Ghost . It is not sufficient for him that is the man of sin to have any other place , he must sit in the very souls and consciences of men . Satan hath a special malice to sit in the place of God ; since he was turned out of heaven , and cannot come thither , he will come to that place ( if he can ) upon earth where God should be : and where will God be ? God will especially be in the hearts of his people , in the souls , and consciences of his people . Conscience is Gods throne : Satan being thrust out of heaven , labours to stablish his throne there . Now they that are Satans vicars led with his spirit , they are of the same mind ; let them be what kind of great ones they will , they desire to sit in Gods throne , in the conscience : and if a man will not tie his conscience to them , he is no body to them . This is the property of Antichrist in the highest degree : as far as any are addicted to this , that they will not be satisfied , but the consciences of men must be tied to them , they must deny all honesty , and justice , and law , and all to please them , and to gratifie them with particular kindnesse ; so farre they are led with the spirit of Antichrist , and of the Devil himself , who labours to sit in Gods throne , that is , in the hearts , and consciences of people . And therefore ( as I said ) they labour to keep people in darknesse for this very purpose , that people may let them into their consciences , and rule them as they please . As Sampson , when they had put out his eyes , they led him to base services : so do they with Gods people , they put out their eyes , and then they lead them to grind in the mill , to all the base services they can . It is not to be spoken of the brutish slavery , and ignorance that is in Spain , and other Countreys where that Devillish Inquisition reigns , which is a great help to Popish Tyranny . What should I speak of the state of the Romish Church ? indeed the main scope of it is to subdue all to them , to subdue all Kings , and Kingdomes to them ; that is the grand scope of the greatest of them : others have their particular scope for their bellies , and base ends : but those among them that have brains , that are Governours , their scope is to bring all under their girdle : and how shall they do this ? They cannot bring their persons , but they must bring their consciences : for where the conscience is , the person will follow presently ; therefore they labour to lay a tie upon the conscience of Prince and people , upon all , that so they may domineer and rule over their consciences . And for that end , they labour to nourish them up in blindnesse : for by blindnesse they rule in the conscience ; and ruling their conscience , they may rule their persons and Kingdomes . This is their main scope , this hath been their plot for many hundred years . So that the Romish Religion indeed is nothing but a meer carnal devillish policy , to bring others to be subject to them : and to make not only Kings , and Princes , but to make God , and Christ , and the Scriptures , whatsoever is divine or humane to make all to serve their aimes . What do they with Christ , but under the Name of Christ serve themselves ? What do they with the Church , but under the name of the Church , carry their own ends ? What do they with the names of Saints and Angels , Peter , Mary , &c. but under a plausible pretence carry their own ends , and set up a visible greatnesse in this world , answerable to the Cesarian Monarchy ? This is plain and evident to all that will see , that it is so ; and one main way to attain their ends is to rule over the conscience . And that they may help all the better forward , they have raised in the Church a kind of faith which they call an implicite , and infolded faith , that people must believe what the Church teacheth , though they know not in particular what the Church teacheth , and so they lead people hoodwinck'd whither they please themselves . To make some Use of it briefly . Let us labour to blesse God that hath freed us from this spiritual tyranny . O beloved , it is a great tyranny when conscience is awaked , to be racked and tormented , and stung by Scorpions : to have conscience tormented with Popish errours ; as in the point of satisfaction , the most of them ( if their eyes be open ) they dye with terrour . O , it is a blessed liberty that we are brought out of Antichristian darknesse , that we know we believe , and upon what termes we believe ; and are taught to submit our conscience only to the blessed truth of God : that the soul it is the bed ( as it were ) only for Christ , and his holy Spirit to dwell in , and to lodge in : and that no man may force the conscience with any opinion of his own , further then it is demonstrated out of the Word of God : what a sweet inlargement of Spirit do we live in now ! and our unthankfulnesse perhaps may occasion God to bring us in some degree of Popish darknesse again . I beseech you , let us stand for the liberty of Christ , and the liberty of our consciences against the spirituall tyrant of soules . Let us maintain our liberty by all we can , by all lawes and execution of lawes ; by all that may uphold our spirituall liberty : for there is no bondage to that of the soul. Do but a little consider the misery of the implicite faith that the Popish sort are under , that infolded , inwrapped faith , wherein they are bound to believe ( without searching ) what the Church determines . Hereupon they swallow in all doctrines that tend to superstition , that tend to rebellion , that tends to treason ; they swallow up all under this implicite faith : as if God had set an Ordinance , and Ministery in the Church against himself : as if he had advanced any Ministery against his own Ordinance . When you think of Popery , consider not so much particular dotages , as about Images , and Transubstantiation , and Reliques , &c. but consider the very life , and soul of Popery in this opinion , the leading errour of all others , the tyranny over soules of people , and holding them in blindnesse and darknesse . It is not a device of mine ; do but read the Council of Trent in some editions . There the late Pins Quartus that sate there daily , he made more Articles then the Apostles , distinct , not proved by Scripture ; he made Articles of his own to be believed ; people were tied upon the necessity of salvation to believe them , and to believe them with that faith that is due to Scripture . And it is a common tenent among them , Every man is bound to be under the authority of the Church of Rome , under peril of damnation . There is the grand errour , that 't is a matter necessary to salvation to be under their tyranny . Hereby they excommunicated all the Eastern Churches , and all former times wherein they were not undes the Romane tyranny : for that is but of late , six hundred years since ; they condemned S. Cyprian's time , and other times . And they made Articles of Religion , and established them with this censure , that upon pain of damnation men must believe these things as well as the Articles of the Creed ; As Transubstantiation , Invocation of Saints , Purgatory , and such things : they are so many Articles indeed , ( as I say ) they have more Articles then the twelve Articles of the Apostles . We say , an errour in the foundation , it is not mended after : and the first concoction if it be naught , all after are naught : if there be not good concoction in the stomack at the first , the blood is naught , and all is naught . So this is a fundamental errour , and a ground of all errours , that they hold they cannot erre ; and hereupon they come to tyrannize over the consciences , and soules of people . Therefore ( I say ) let us blesse God that hath set our soules in spiritual liberty , that now we see God in the face of Christ : now we see the means of salvation ; we see the bread of life broken to us ; we see Christ unveiled ; we see what to found our consciences upon : we cannot be sufficiently thankful for this . Thankfull we may be for the peace of the Kingdome that we have so long a time enjoyed , and for the outward prosperity we have so long had : But above all , be thankful for the peace of Religion , for the peace of conscience , for the liberty of soul that we enjoy . And ( as I said ) if any thing move God to strip us of all , it will be our unthankfulnesse , and our practice witnessing our unthankfulnesse , by valuing no more the blessed estate of the Gospel we enjoy . Not that we have dominion over your faith . This disposition , to domineer over the faith of others , from abominable grounds it ariseth : Partly from pride , and tyranny , that they would set themselves in the Temple of Christ , where he should rule in the hearts of his people . And partly , out of idlenesse : they raise the credit of their own Traditions , that they may not be forced to take the labour of instructing the people ; therefore they fasten a greater vertue upon outward things then there can be , only to avoid the labour of instruction . And then it riseth partly from guilt , they are so in their lives ( especially if they be looked inwardly into ) as that they cannot endure the knowledge of people . They are afraid that people should know much , lest they know them too well , and their courses , and errours . So partly from pride , and partly from idlenesse and sloath , and partly from guilt , they domineer over the faith of Gods people . But are helpers of your joy . The end of the Ministery is not to tyrannize over peoples soules , to sting , and vex them , but to minister comfort , to be helpers of their joy ; that is , to help their salvation , and happinesse ; which is here termed joy : because joy is a principal part of happinesse in this world , and in the world to come . Now the end of the Ministery is to set the peoples hearts into a gracious , and blessed liberty , to bring them into the Kingdome of grace here , and to fit them for the Kingdome of glory , to help forward their joy . This is the end , both of the Word , and of the dispensation of the Word , in the Ordinances of salvation in the Sacraments , and all , that our joy may be full : as our blessed Saviour saith , These things have I spoken , that your joy may be full . It is the end of all our communion with the Father , Son and Holy Ghost , and with the Ministery , and one with another ; as it is , 1 Joh. 1. These things have I written , that your joy may be full ; you have communion with the Father , Son , and Holy Ghost , and with us , that your joy may be full ; all is for spiritual joy . We are helpers of your joy . The meaning is , we are helpers of your faith , from whence joy comes more especially : for he doth not repeat the word again , We have not dominion over your faith , but are helpers of your faith : but instead of that , he names joy , as that that doth accompany true faith . The Points considerable in this clause are these : That joy is the state of Christians that either they are in , or should labour to be in : because the Apostle names it for all happinesse here . All that have given their names to Christ , should labour to rejoyce ; either they do rejoyce , or they should labour to come to it : that is supposed as a ground : I will be the shorter in it . The second is , That the Ministers are helpers of this blessed condition . The third is , They are but helpers ; they are helpers , and but helpers ; they are not authours of joy , but helpers : We are but helpers of your joy , saith the Apostle . These three things I will speak of briefly out of these words . First , Joy is that frame and state of soul , that all that have given their names to Christ , either are in , or should labour to be in . For this Doctrine is fetched from the principle of nature . We do all with joy ; all in our callings is done with joy . What do men in their Trades , but that they may have that that they may joy in when they have it ? It is an old Observation of S. Chrysostome , We do all , that we may joy . Ask any man why he doth take so much pains , and be a drudge in his place ? it is that he may get somewhat to rejoyce in in his old dayes . So out of the principle of nature this ought to be the scope of all , to joy . Now those that are Christians , God requires it at their hand as a duty , Rejoyce alway , again I say , rejoyce . And he doth prepare and give them matter enough of joy , to those that are Christians . For whether we consider the ills they are freed from , the greatest ills of all : they are freed from sin , and the wrath of God , they are freed from eternal damnation ; they are freed from the sting of death , from the greatest and most terrible ills . Or whether we regard the state that God brings them in by believing ; being in the favour of God , they enjoy the fruits of that favour , peace , and joy in the Holy Ghost . And then for the life to come , they are under the hope of glory . The state of a Christian is a state of joy every way , whether ( I say ) we regard the ill he is freed from , or the good he is in for the present , or the hope of eternal good for the time to come . A Christian which way soever he look , hath matter of joy . God the Father is his , Christ is his , the Holy Ghost is his Comforter ; the Angels are his , all are his , life , or death , things present , or things to come , all are his . Therefore there is no question of this , that every one that hath given his name to Christ is in a state of joy , ( if he answer his calling , ) or he should labour to be in it , he wrongs his codition else . Why should they labour to be in that state ? Among many Reasons , one is , That God that gives them such matter of joy , may have glory from them . For what should the life of a Christian be that is freed from the greatest ill , and advanced to the greatest good ? his life should be a perpetual thanksgiving to God ; and how can a man be thankfull , that is not joyful ? Joy is as it were the oyl , the anointing it makes a man chearful , it makes the countenance of his soul to be chearful , it makes him active in good when he is anointed with the oyl of gladnesse . Now every man should have a desire to be good , to be diligent and expedite in all that is good . Therefore we should labour for this spiritual anointing , that we may be ready for every good work ; Vessels of mercy prepared for every good work . And then for suffering , we have many things to go through in this world ; how shall a man suffer those things that are between him and Heaven , with joy , unlesse he labour to bring himself to this temper of joy ? And then for others , every man should labour to encourage others . We are all fellow-passengers in the way to Heaven , therefore even to bring on others more chearfully , we ought to labour to be in a state of joy . Those that do not rejoyce , they bring an ill report upon the way of God , as if it were a desolate , disconsolate way . As the Spies brought an ill report upon the Land of Canaan , whereupon the people were disheartned from entring into it . So those that labour not to bring their hearts to spiritual joy , they bring an ill report on the wayes of God , and dishearten others from entring into those wayes ; which way soever we look , we have reasons to encourage us to joy : That God may have more glory ; and that we may do him more service ; that we may endure afflictions better , and encourage others : and take away the reproach of Religion from those that think it a melancholy course of life ; which indeed do not understand what belongs to the state of a Christian : for the state of a Christian is a state of joy . And if a Christian do not joy , it is not because he is a Christian , but because he is not a Christian enough , because he favours the worse principle in him , he favours himself in some work of the flesh . God in the Covenant of grace is all love and mercy ; he would have us in our pilgrimage to heaven , to finish our course with joy : and he knowes we can do nothing except we have some joy . It is the oyl of the soul ( as I said ) to make it nimble and fit for all actions , and for all sufferings . It gives a lustre and grace to whatsoever we do : Not onely God loves a chearfull performer of duties , but it wins acceptance of all others ; and makes the worker himself wondrous ready to any action . This I mention onely as a ground . A Christian that hath given his name to Christ , is either in a state of joy , or else should labour for it . The second ( which is the main ) is , That The Word of God as it is unfolded , is that that helps this joy . We are helpers of your joy , we Ministers , S. Paul spake of himself as a Minister . The Word of God is a helper of joy , especially as it is unfolded , considered as it is dispensed in the Ministery . You know the Word of God , it is called The Word of reconciliation , because it doth unfold the Covenant between God and us : It is called The Word of the Kingdom , The Word of life , &c. which all are causes of joy ; therefore the Word breeds joy , Psal. 19. 8. One commendation of the Statures of God is , that They comfort the heart , and refresh the heart . He followes the commendations of the Word at large , The Statutes of God are perfect , converting the soul ; The Testimonies of God are sure , making wise the simple . And among the rest of the commendations , as a commendation issuing from the rest , The Statutes of God are right , rejoycing the heart . The Word of God is a Cordial , especially to refresh , and solace the heart . Saint Paul , Rom. 15. 4. makes it the scope of the Word , Whatsoever was written afore-time , was written for our learning , that we through patience and comfort of the Scriptures might have hope . So likewise , 1 Cor. 14. He that Prophesieth speaketh to men to edification , to exhortation , and to comfort . He that prophesieth , that unfoldeth the Word , he speaketh to men to edification , to exhortation , and to comfort . So the end of the Word , and the end of prophesying , the Ministery of the Word , is to help our joy , our comfort , to support us against all ills eithert felt or feared , by greater arguments then the ill is . For that is to comfort and rejoyce , to make any to joy , it is to support the soul against all grievance either spiritual , or outward , either felt or feared , and that from stronger arguments then the grievances are . If they be equally poized , it is no comfort ; if the comfort be inferiour , it is no comfort . As the Heathen man complained of those comforts he had , I know not how it is , but the Physick I have to cure the grievance of my mind , it yields to the malice of the disease , the disease is above the cure : So it is true of all Philosophical comforts , that are fetched out of the shop of nature , the Physick yields to the disease : the malady or disease exceeds the remedy , therefore there is no comfort . Comfort is , when the inward support is greater and stronger then the grievance is , whatsoever it be . Now such comfort must onely be fetched out of the Word . The Scripture is a common treasury of all good , and comfortable doctrines : but especially as it is dispensed in the Ministery , as it is divided by the Ministers of God ; thereafter as they see the necessity of Gods people , and the exigents they are brought to , accordingly they should draw comfort out of this common treasury . Thereupon that that Christ saith of himself , Esay 50. Thou hast given me the tongue of the learned to speak a word in season to the weary soul : it is true of all the true Ministers of Christ , that have that spiritual anointing , that have the same Spirit that Christ had : God hath anointed them that they might speak a word in season to poor distressed soules . God hath given them the tongue of the learned for this very end and purpose . God hath given them a healing tongue for a wounded soul. Indeed , they carry Physick in their tongues ; and the very leaves , the very words , have a medicinal force . When those that are true Ministers speak a word in season to a wounded , distressed soul , the Spirit goes with the Word , and it hath wondrous efficacy for the comfort , and raising up of the soul. Experience shewes this . Now to give a few instances how it is done , how the Ministers do it , how they are helpers of our joy . They do it first of all , by acquainting people with the ill estate they are in : for all sound comfort comes from the knowledge of our grief , and freedome from it . They acquaint people with their estate by nature , that they are in the state of damnation , that they are under the curse of God , under the wrath of God , that they are in a spiritual bondage : they labour that they together with the Spirit of bondage , may make people to see their state of bondage . For they must plow before they sow , and the Law must go before the Gospel . The Law shewes the wound , but the Gospel heales the wound . Now they must know the wound ; the commanding part , all the threatening part of the Word . They must know what they are , before they can know their comfort . Therefore John Baptist he came before Christ , he made way for the sweet doctrine of Christ that came with blessing in his mouth , Blessed are the poor in spirit ; Blessed are they that hunger and thirst : Blessed are those that suffer persecution , &c. Even as to Elias there was a strong wind came before the still voyce ; so there must be somewhat to rend , and to open the heart , before this oyl of comfort can be poured in . Now that is the first thing , the Ministers help people to comfort , by helping them to understand themselves , what they are in the state of nature . They labour to search the wound first , to cure the soul as much as they can of all guile of spirit , that the soul may not be guilefull to misunderstand it self . And when they have done this , then they breed joy , by propounding ; and shewing the remedy which is in Jesus Christ : then they open the riches of Gods love in Christ , then open the sweet box of oyntment in Christ , they shew to man his righteousnesse . As you have an excellent place in Job , Chap. 33. 14. of the whole force of the Ministery , it is followed at large what the Minister doth to bring a man to joy : he begins , verse 14. God speaks once and twice , but man perceives it not ; In visions and dreams by night , when deep sleep falls upon them : then he opens the eares of man , and seales instruction , &c. He chastiseth him with pain upon his bed , and the multitude of his bones with strong pain ; so that his life abhorres bread . He speaks of a man , that is brought down by the sight of sinne ; His flesh is consumed away , it cannot be seen , his bones stick out , &c. A strange description of a man in a disconsolate estate ; his soul drawes near to the grave , and his life to the destroyers . What of all this ? what is the way to bring him out of this ? If there be a messenger with him , an interpreter , one of a thousand , one that hath the tongue of the learned , to shew a man his righteousnesse , then God is gracious to him , and delivers him from going to the pit . I have found a ransome , &c. The messenger , one of a thousand , the man of God , that hath the tongue of the learned , he hath shewed him where his ransome is to be had , he hath shewed him his righteousnesse . Thus did S. Peter , after he had brought them to Men and brethren , what shall we do to be saved ? then he points them out to Jesus Christ. Therefore the Ministery is called the Ministery of reconciliation , and the Ministery of peace ; they are called Messengers of peace . You know joy comes from reconciliation with God in Christ , joy comes from peace . Now the Ministers they are Messengers of reconciliation , and Messengers of peace , and therefore Messengers of joy ; They bring glad tydings of joy . You see how Ministers are helpers of joy , by shewing to man his ill , and then by shewing to man his good , and comfort in Jesus Christ ; they shew , that where sin hath abounded , grace abounds much more . They dig the Mine , to let people see what riches , what treasure they have in the Word of God , and what comfort they have there . And then in the continual course of life , they are helpers of joy : For what do Ministers if they be faithful in their places , but advise in cases of conscience what people should do ? so their Office is to remove all scruples , and hindrances , and obstacles of spiritual joy , by advising them what to avoid , and what to do . We know that light is a state of joy : The Ministery of the Gospel is light , it sets up the light of Gods truth ; it shewes them the way they should go in all the course of their life : and thereupon it rejoyceth them . The Word of God is a Lanthorn , especially in the Ministery . Spiritual liberty , and freedome , that doth make people joyful : but the end of the Ministery is to set people more and more at liberty ; both from the former estate that I named , and likewise daily by office , to set them at liberty from corruptions , and temptations , and snares ; to bring them to an enlarged estate . Victory , and Triumph is a state of joy : Now the Ministers of God teach Gods people , how to fight Gods battels , how to handle their weapons , how to answer temptations , how to conquer all , and at length how to triumph : therefore in that regard they are helpers of their joy : they encourage them against discouragements , against infirmities and afflictions , against Satans temptations , shewing them grounds of joy out of the Scriptures . Then they are helpers of their joy , by forcing it as a duty upon them , Rejoyce evermore , and again I say , rejoyce , saith S. Paul. They are as guides among the rest of the Travellers , that encourage them in the way to heaven , Come on , let us go chearfully . As the Apostles in all their Epistles , they stirre up to joy and chearfulnesse : so should those do that are guides to Gods people . Travellers they need refreshments of wine , &c. Now thus the Ministers of God help the people of God in their spiritual travel to heaven : if the people of God faint at any time , then as it is , Cant. 2. they refresh them with apples and wine , with the comforts of the Holy Ghost : they are ready to support and comfort them in all their spiritual falls , when they are ready to sink . We see by experience in all places where the Ministery of the Word is established , how comfortably people live , and dye , and end their dayes above other people that sit in darknesse , and in the shadow of death : so we see this is true , That the Ministers help joy , because they help that that breeds joy , not onely at the first , but continually help the joy of the people of God , even to death . And then in death it self , the end of the Ministery is to help joy , to help them to heaven , to help them to a joyful departure hence , to give them a good and comfortable loose out of this world , drawing comfort out of the Word for this purpose : for whatsoever the Minister doth , it is by drawing comfort out of the Word , shewing them that the sting of death is taken away , that now death is reconciled , and become a friend to us in Christ ; that it is but a passage to heaven , that now it is the end of all misery , and the beginning of all happinesse , Blessed are those that die in the Lord ; so they assist , and help them in those last agonies . There is special use of the dispensation of the Word in all conditions while we live , and at the hour of death . You see it is clear , ( I need not further enlarge the Point ) that the Ministers by reason of the Word ( which indeed is the main thing that comforts , ) they are helpers of the joy of Gods people . But you will say , They help Gods people to sorrow , and they vex and trouble them oft-times . Indeed carnal men think so , as the two Witnesses in the Revelations , it is said , They vexed the men upon the earth : so indeed the faithful witnesses of God , they vex the earthly-minded , base men ; as Ahab said of Elias , Thou art he that troubleth Israel ; he accounted him as one that troubled Israel , when it was himself that troubled Israel : these Ministers , they are accounted those that marre all the mirth in the world ; that a man that is given to pleasures and delights , he trembles at the sight of them , as men opposite to his delights , and carnal course , he cannot brook the very sight of them : so it is with a carnal man. But we may make an Use hence to judge of what spirit they are that judge and think so , they are not true believers : for there is no man that hath given his name to Christ , and makes it good by his life that he is a good Christian , but he accounts the Ministers helpers of his joy . Those that do not so , are in an ill course ; and which is worse , they resolve to be in an ill course . Therefore let us make much of the Ordinances of God , as that which is the joy of our soules ; not onely make much of the Word of God , but of the Word of God in the ministerial dispensation of it : for oft-times we find that comfort by the opening of the Word of God , that our own reading and private endeavours could never help us to , experience shewes that . We see when the Enuch was to be converted , it was he that read , but Philip was sent to open the Word to him , and then he went away rejoycing . And so the poor Jayler when the Word was opened , and applyed to him , then he rejoyced : therefore as we intend our own comfort , let us regard the Ministery . Many object that that Naaman the Assyrian did , I can have as much comfort by reading . I would they were so well occupied : but God gives a curse to private means , when they are used with neglect of the publick . And joy comes from Gods Spirit : God will not attend our pleasure to giveus joy and delight in what we single out , but in his own course and way . And if Naaman the Assyrian , that thought the rivers of Damascus were as good as Jordan , and therefore he thought it a fond thing to wash there ; if he had not yielded to the counsel of his servants , he had gone a leper home as he came ; but he was wiser : So those that cavil at the Ordinance of God , they may live and die Lepers for ought I know , except with meeknesse of spirit they attend upon the Ordinance . But you will say , Those that are true Christians , and good men , they are oft-times cast down by the Ministery , and brought to pangs of conscience : therefore what joy can there be ? how are they helpers of their joy ? If they do so , yet it is that they might joy : S. Paul did bring the Corinthians here to sorrow , but he brought them to sorrow that they might joy ; as you have it excellently set down , 2. Cor. 7. 8. For though I made you sorry with a letter , I do not repent , though I did repent ; I was sorry that I was forced to be so bitter against you : for I perceive that the same Epistle made you sorry , though but for a season ; now I rejoyce , not that you were made sorry : here is a sweet insinuation : but that you were sorry to repentance , for you were made sorry after a godly manner , that you might receive dammage by us in nothing . So the sorow that is wrought by the Ministery in the hearts of people , it is a sorrow to repentance , a sorrow tending to joy . We say of April , that the showers of that Moneth dispose the earth to flowers in the next ; so tears and grief wrought in the heart by the Ministery , they breed delight in the soul : they frame the soul to a delightful , joyful temper after . And that is part of the scope of this very text , we are helpers of your joy , and therefore if I had not spared you , but had come in severity , all had been for joy : so whether the Minister open comfort , or direction it is for their joy . If they see them not in a state fit , then to discover to them their sin , and danger , and to tell them , that they must be purged by repentance , before they can receive the Cordial of joy : but all is for joy in the end . A Physician comes , and he gives sharp and bitter purges : saith the Patient , I had thought you had come to make me better , and I am sicker now then I was before : but he bids him be content , all this is for your health , and strength , and for your joyfulnesse of spirit after ; you will be the better for it : so in confidence of that he drinks down many a bitter potion : So it is with those that sit under the Ministery of God , thought it be sharp , and severe , and crosse their corruptions , yet it is medicinal physick for their soules , and all will end in the health of the soul , in joy afterwards . It will be objected again , The Word of God , and the dispensation of it , it is for Doctrine , to teach , and to instruct , and not especially to joy , that should not be the main end : for we see in Rom. 14. Whatsoever was written , was written for our learning : so in 1 Cor. 14. he that speakes , speaks to edification , and exhortation , as well as to comfort . It is true ; but all teaching , and all exhortation , and all reproofe , they tend to comfort ; even Doctrine it self tends to comfort . For as it is with divers kinds of food , they have both a cherishing vertue in them to strengthen , and a healing vertue to cure : So it is with the Word of God , the doctrinal part of it hath a comforting force . And indeed , doctrine is for comfort : for what is comfort , but a strengthening of the affections , from some sound grounds of doctrine imprinted upon the understanding , whereof it is convinced before ? The understanding is convinced throughly , before the soul can be comforted throughly . Therefore the Scripture tending to doctrine , ( that being one end of it , ) tends likewise to comfort , because that is the issue of doctrine : for what is comfort , but doctrine applyed to a particular comfortable use ? As in Plants and Trees , what is the fruit of the tree ? nothing but the juice of the tree applyed , and digested into fruit : so indeed , doctrine is that that runs through the whole life of a Christian , and the strength of Doctrine is in comfort . Comfort is nothing but doctrine sweetly digested and applyed to the affections . He will never be a good comforter , that doth not first stablish the judgment in some grounds of doctrine ; to shew whence the comfort flowes . So that howsoever there be many things in Scripture that are doctrinal , yet in the use of them those doctrinal Points tend to joy , and comfort . As ( I said ) in meat there is the same thing sometime that both nourisheth , and likewise refresheth , as a Cordial : So the Word of God both nourisheth the understanding , and is as a Cordial to refresh and comfort ; and it is a kind of joy to the soul , to have it stablished in sound doctrine ; that is the ground of comfort . So that notwithstanding any thing that can be objected , the end of the Word of God , especially in the dispensation of it , is to joy , and comfort . Which should teach people to regard the Ministery in this respect , that it is a helper of their comfort , that they do not grieve those that help their comfort : for what is the end of a Minister , as a Minister , but to make others joy ? that both God in heaven , and the Angels , and Ministers , and all may rejoyce together in the conversion of a Christian. Now for people to vex those that by vertue of their calling labour to help forward their joy , is very unkind usage : yet it was the entertainment that our blessed Lord and Master himself found in the world . And S. Paul himself saith , The more I love you , the lesse I am loved of you . And then it should move people to lay open the case of their soules to their spiritual Physicians upon all good occasions . People do so for the Physicians of their bodies ; they do so in doubtful cases for their estates : is all so well in our soules that we need no help nor comfort ? no removing of objections that the soul makes , no unloosing of the knots of conscience ? is all so clear ? or are men in a kind of numbnesse , and deadnesse , and Atheism that they think it is no matter , that they put all to a venture , and think all is well ? It were better for the souls of many if they had better acquaintance with their spiritual Pastors then they have : for their calling is to help the joy of the people : and how can they help it except they lay open their estates to them upon good occasion ? what do they herein but rob themselves of joy ? they are their own enemies . I passe to the third , They are helpers of joy , and but helpers . They do but utter and propound matter of joy , grounds of joy from the Word of God ; but it is the Spirit of God that doth rejoyce the heart , The fruit of the lips is peace , it is true , but it is when the Spirit of God speaks peace to the soul together with the lips ; God creates the fruit of the lips to be peace , saith Esay . The fruit of the lips is peace , b●… God creates it to be so : so the Ministers are comforters , but God saith , I , even I am thy comforter . We speak matters of comfort and grounds of comfort , but God seals them to the heart by his holy Spirit . God is the comforter himself , He is the Father of comfort , and the God of all consolation . And the Spirit is called the comforter ; to shew unto us that however in the Ordinances the materials of comfort be set abroach to Gods people , yet notwithstanding that that that speaks peace to the heart , and sets on those comforts to the soul and conscience , it is the Spirit of God , God himself . So there is the outward preaching , and the spiritual preaching ; He hath his chair in heaven that teacheth the heart , as S. Austin saith . S. Paul speaks , but God opens the heart of Lydia : he hath the Key to open the heart . Therefore you have all attributed to the Spirit of God. In Joh. 16. I go hence , but I will send you the comforter , the Holy Ghost ; and what shall the Comforter do ? he shall convince the world of sin , of righteousnesse , and judgment . Do not pretend therefore your own inability , that you are unable to comfort , or to cast down , or to seal unto people their righteousnesse : do you that that is your duty , propound grounds of direction , and casting down , and of righteousnesse , and of judgment , of holy life after ; and then the Holy Ghost shall go with you ; the Comforter shall do this to the hearts of people ; the Holy Ghost shall convince . What is Paul ? or what is Apollo , but Ministers ? Paul may plant , and Apollo may water ; but if God give not the increase , what is all ? Therefore Christ promiseth his disciples , that the Holy Ghost should accompany their teaching . They might have objected , Alas , we shall teach the world , that they are Gentiles , that they are obstinate persons , hardened in superstition . Do not fear , ( saith he ) I will send the Holy Ghost , he shall fall upon you , and furnish you . Now when the Holy Ghost was in them , and the Holy Ghost in their auditors too , together with the Word inspired by the Holy Ghost ; when the Spirit meetes in these three , there are wonders wrought . When the Spirit of God is in the teacher , and the Spirit of God in the hearers , and the Spirit of God in the Word ; I say , when there is one Spirit in the teacher , and in the hearers , and in the Word , there are wonders wrought of conversion , and comfort . It is the Spirit that must do all , we are nothing but Ministers : Let a man conceive of us as Ministers , and dispensers of the Gospel . Ministers of comfort we are , and but Ministers ; just so we are helpers of your joy , but we are but helpers . Those that account us not helpers of joy , know not our calling : and those that account us more , that we are able to comfort people by the Word , they turn the preaching of the Word to magick , to a charm . We can speak the Word : but God must speak to the heart at the same time . As it is with Physical water ; there is the water , and there are many strong things in it : What ? doth the water cure , or purge ? it is a dead thing , it hath no efficatious quality , but to cool , &c. Whence comes the efficacy ? There are some cool herbs , some strong things in it , and then it doth wonders : So what is the infusion of the Word but water , but aqua vitae , water of life , the dew of heaven , Rosa solis ? whence is it so ? as water ? no , but there is a Divine influence and vigour in it , that refresheth , and quickeneth the soul. It doth not do it of it self , but it hath a Divine influence of the Spirit . So we see , though Minist●…s be helpers of joy , they are but helpers ; they are but the conduits that convey that that comes from the Spirit of God , they are instruments of the Spirit . You see it clear then , that God only speaks comfort : because the Spirit of God only knowes our spirits throughly . The spirit of God can only comfort , because he knowes all the discomforts of our hearts , he knowes all our griefs , all the corners of our hearts ; that the Minister cannot do . The Minister may speak general comforts : but the Spirit of God knowes all the windings , and turnings of the heart , and all the disconsolate pangs of the heart and soul ; every little pang , and grief the Spirit of God knowes it . Therefore the Spirit of God is the Comforter : he strikes the nail , and seales the comfort to the soul we are but helpers . Then again , the Spirit of God must do it , because the soul must be set down with that that is stronger then it self : it must be so convinced and set down , that it must have more to say against the griefe or temptation , then can be alledged by the Devil himself . The soul before it be comforted , it must be quieted and stilled . Now who is above the soul , and Satan that tempts the soul ? Let Satan be let loose to tempt the soul , and the soul hath a hell in it self , if God let it alone , who is above those unspeakable torments of coascience , if they be not allayed by the Spirit of God. Who is above the soul but the Spirit of God ? will the soul allay it self ? no , it will never . Therefore the Spirit of God that is stronger , and wiser then the soul , and is the Spirit of light and strength , it must set down , and quiet , and calm the soul , that it hath nothing to say against the comfort it brings , but quiets it self , and saith , I must rest , I must see this is from heaven , I am quiet . This the Spirit doth . Therefore make this Use of it , that in all our endeavours to procure peace to our consciences , and spiritual balm to the wounds of our soules , let us go to this heavenly Physician : not depend over-much upon the Ministery , or reading , or any outward task : but in the use of all things lift up our hearts to God , that he would comfort us by his Spirit , that he would send the Comforter into our soules . Though the disciples had comfort upon comfort by Christ ; yet till the Comforter , came whose office it was to do it , to seal his Word to their soules , alas , they were dead-hearted people : but after the resurrection , when the Comforter came , and refreshed their memories , and convinced their understandigs , then they could remember all the sweet comforts that our blessed Saviour had taught them before . So it is with us , we hear many sweet comforts day after day , out of Gods book , comforts against sin , comforts against trouble , outward , and inward , and all : but till the Comforter come , till God send his holy Spirit , we shall not make use of them . Therefore let us labour to have more communion with God before we come to hear the Word ; and after we have heard it , let us have communion with God again , that he would seal whatsoever is spoken to our soules , and make it effectual to us . Therefore we must learn to give the just due to the Ordinance of God , and not to idolize it : to make it the means of comfort , not to make it the chief Comforter , but the Spirit of God by it . What is Paul , or Apollo ? what are we but Ministers of faith ? and by consequent Ministers , and helpers of comfort , but not the authors of comfort . Oh , if I had such and such here , I should do well , I should be so and so . Alas , all is to no purpose , unlesse thou hast the Holy Ghost , the Spirit of God ; that can help by weak means . Therefore we must not tie comfort , and joy to this or that means : but in all means look to the ground of comfort , and the spring of all , the Holy Ghost . The reason why men do nor profit more , that they are not more cheared , and lift up with the Ministery of the Word , ( which is a Word of reconciliation , and of joy , and comfort ) it is because they are more careful in the use of means then in going to God for his Spirit to blesse the means . Now these must go together ; a care of using the means , and a care to pray to him that he would give us wisdome , and strength , and blessed successe in the use of all means . Then if we would joyn religiously , and conscionably these two together , the use of all means conscionably , and in the use of all to lift up our hearts to God , to blesse them ; we should find a wondrous successe upon the Ministery , and all other good means likewise . So much for that . I go on to the last clause of the Chapter . For by faith ye stand . Why doth the Apostle vary the word , we have not dominion over your faith , but are helpers of your joy , whereas the consequence it seems might run thus , we do not domineer over your faith , but are helpers of your faith : he puts joy instead of faith ; and afterward he brings in faith again , for by faith ye stand ? This is one main reason ; because joy riseth from faith , therefore he names it in stead of faith : for the Holy Ghost is not curious of words , but when the same Spirit wroks both , he names that which he thinks will fittest suit the purpose . Faith breeds joy . How is that ? Because faith first of all doth shew to us the freedome from that that is the cause of all discomfort whatsoever : it takes away all that may discourage . For it takes away the fear of damnation for our sins ; it shewes our reconciliation in Jesus Christ. Faith shewes liberty , and deliverance ; and so discovering deliverance by a Mediator , it works joy . Is not a prisoner joyful when he is set at liberty ? Then likewise faith discovers to us the face of God shining to us in Jesus Christ : it shewes not only deliverance , but favour . It shewes us the ground of all ; the righteousnesse , and obedience of our Saviour , whereby we are delivered , and brought into favour . Now from this comes peace : from the knowledge of our deliverance , and acceptance with God , founded upon the obedience of God-man , a Saviour , there comes in peace , and peace breeds joy : because faith discovers all these , the ground of reconciliation with God in Jesus Christ , and thereupon peace : therefore it causeth joy . For this is the pedigree , and descent of joy ; as the Apostle hath it , Rom. 14. The Kingdome of God is in righteousnesse , and peace , and joy . There must be righteousnesse first of a Mediatur , to satisfie the wrath of God and procure his favour : From righteousnesse comes peace , peace with God , peace of conscience : From peace comes joy : there is no joy without peace ; no peace without righteousnesse . And this whole pedigree of joy ( as it were ) is excellently set down , Rom. 5. Being justified by faith , we have peace with God through Jesus Christ our Lord ; and have accesse to the throne of grace , by which grace we stand ; and not only so , but rejoyce . So there is justification by the righteousnesse of Christ : and thereupon peace with God ; and from peace boldnesse , and accesse to God ; and thereupon joy . So we see how faith brings in joy : because it shewes the spring of joy whence it comes , it shewes peace ; and peace riseth from reconciliation ; and reconciliation from righteousnesse of Christ Mediator : whereupon we are delivered from all that we may fear , and set in a state of true joy , God being our friend . When God is reconciled , all is reconciled , all is ours , have we not cause of joy then ? Therefore the Apostle saith , Rom. 15. The God of peace fill you full of joy in believing : shewing , that faith is the cause of all spiritual joy . And the same you have in 1 Pet. 1. 8. In whom ye rejoyced after ye believed , with joy unspeakable and glorious . In whom after ye believed , that is , in Christ , you rejoyced with joy unspeakable and glorious . And therefore you see the Apostle might well substitute joy in stead of faith , because it springs , and riseth from faith in Jesus Christ the Mediatour . Hereupon we may come to make this Use of tryal , how we may know whether our joy be good , or no. Among many other evidences , this is one , that spiritual joy is good , if it spring from the Word of faith . If it spring from the Ordinance of God unfolded in the Word , shewing us the ground of believing . For he that truly joyes , can shew the ground of his joy . Herein joy differs from presumption , from presumptuous swelling conceits : true joy that is not the joy of an hypocrite , it doth shew from whence it comes , it riseth from grounds out of divine truth . Then again , this joy doth more immediately spring from faith in the Word , from assurance that God is ours , and that Christ is ours ; that God is at peace with us , and that we are at peace with him ; it ariseth from peace , that is wrought by faith . Then again , this joy , if it be sound , it is such a joy as S. Peter saith is an unspeakable and glorious joy ; joy arising from the Word of God , and from faith ; and peace , it is above discouragement : because we have in the Word of God matter of joy , above all discouragements , and all allurements whatsoever . It is a joy above the joy of riches , or pleasures , or profits ; why ? because the Word shewes matter of joy above all these . The Prophet David rejoyced in the Word of God above Gold , and Silver , as one that had gotten great spoyles ; you see how oft he repeats it , Psal. 119. It was sweeter to him then the honey , and the honey-comb , Psal. 19. It put his soul out of taste with all other things . This joy of the Spirit it puts such a relish in the soul , that it makes it undervalue all other things whatsoever : the price of other things falls down , when a man joyes in the Holy Ghost : because it ariseth from the grounds of faith , from peace , and righteousnesse . And likewise , if it look forward , from the hope of life everlasting , and the favour of God , the ground of all : It riseth from things that are above all other contentments , The loving kindnesse of the Lord ( that faith apprehends , that is the ground of joy , ) it is above life it self . Now life is the sweetest thing upon earth : but the loving kindnesse of God is better then that . Therefore those that lose their soules in base contentments , and joy in the dirty things of this life , ( that are not fit for the soul to fasten on , to place contentment in : but are only to be used , as those that take a journey to refresh them ; but ) those that are swallowed up in these things , they know not what spiritual joy is , that ariseth from the Word of God , from divine truth , that ariseth from faith : for if they did , this joy would raise them higher , above all earthly contentments whatsoever . Then again , where this joy is , this spiritual enlargement of soul which is called joy , it is from true grounds , it is with humility : For the same Word that discovers matter of joy , discovers matter of humility , and grief in our selves , by reason of the remainders of sin , and of our own deservings . So true joy it is a tempered and qualified joy ; it is not joyned with pride , and swelling : because it riseth from those grounds that teach us what we are in our selves : alas , such that we need not be proud in our selves , but if we will glory , we must glory in God. Well , it is not that that I mean principally to stand on , but only I speak of it , because it is placed here for faith , as it springs from faith : we are helpers of your joy . To hasten then to that that followes . For by faith ye stand . This principally depends upon the first words , We have not dominion over your faith , because faith is such a grace as you stand by in all conditions : Now what you stand by , must be firm , it must be on a good bottome : and what is firm , must not be humane , but divine ; therefore we have no dominion over your faith , for by faith ye stand . Standing is a military word : by faith ye stand , that is , first of all faith gives a standing , a certain standing , before any conflict ; it gives a standing in Christianity ; it sets the soul in a frame , in a standing . Nay , faith helps us , we stand by faith : not only in a frame of Christianity , and furnished with spiritual strength ; but then we are fit to encounter opposition , by faith we stand to it , and stand against all opposition : we stand , and stand to it by faith . And standing likewise implies continuance in managing Christianity , and opposing all enemies whatsoever : by faith we stand , and continue standing ; we hold out in all opposition . Standing likewise in the next place implies a kind of safety , together with victory at length . By faith ye stand : you stand so , as you are not wounded to death ; you stand so as you are kept safe , especially from mortal wounds ; and altogether safe , so far as you use faith as a shield , till you have got perfect victory , and faith end in triumph . So faith is that grace whereby we stand , whereby we are in a frame of Religion fit to stand ; and whereby we so standiug , encouter oppositions , and continue so encountering , and preserve our selves safe , till victory be obtained : this is the full expression , and comprehension of the word , By faith ye stand . Now why is it by faith that we have this standing ? Because faith it is that grace ( in the new Covenant ) that makes the soul go out of it self ; it empties the soul of all things in it self , and goes out to somewhat else , whereupon it stands . For in the new Covenant since Adams fall , all our strength is in the second Adam , our head ; we fetch it there . And faith is the hand of the soul. Now because faith in the new Covenant is an emptying grace , and likewise because as it is a grace that empties the soul , so it fastens upon another thing , whereupon it relies : for faith is an uniting grace as well as an emptying grace : now faith emptying , and uniting , so it makes us stand . And likewise faith as it drawes , it hath a drawing vertue , an attractive force : it is a radical grace : it is like a root , when it knits to Christ , it sucks out , and drawes vertue from him : every touch of faith drawes spiritual strength , and vertue , so it causeth us to stand by the attractive vertue it hath . And then it is the force of faith likewise to make things present . For therein it differs from hope , hope looks upon things as absent ; now the things that hope looks on as things remote and distant in time , and place , faith makes them present : therefore it is said to be the evidence of things not seen . Now that that makes the soul to be strong , and able to stand , it must be somewhat present : however the full possession of things be reserved , not for faith , but for vision , for comprehenders in heaven , where faith ends and determines : yet notwithstanding , faith drawes so much for the present : it sets things to come so far present with such evidence , and force as it upholds the soul , and makes it stand . It is the evidence of things not seen . And thereupon it hath a kind of omnipotent power to make things that are not , to be . Heaven , and glory , and happinesse they are not for the pesent : but faith looking on them in the authority of God , and the divine promises , faith makes them present by a kind of almighty power that it hath , laying hold on an almighty power : and hereupon it upholds the soul , it is the prop , and stay of the soul as in Heb. 11. it signifies to stay up , to hold up as a pillar ; even from this vertue it hath to make things to come present . You see then what it is to stand , and how faith is fitted for this purpose : because , as I said , it is the grace of the new Covenant , emptying us , and drawing us to Christ from whom we draw all vertue : and because it makes things to come as present . By faith wr are set in a right frame , and condition again , as by want of faith we fell . The same grace must set us right , for want of which we fell . How came we to fall at the first ? You know Adam hearkened to his wife Eve , and she hearkened to the Serpent : they trusted not in God ; they began to stagger at the promises , to stagger at the Word of God : Satan robbed them of the Word . He observes , and continues the same Art still , to take the Word from us , and to cause us to stagger and doubt whether it be true or no. He comes between us , and our rock the Word of God : So Adam fell . Now we must be restored by the contrary to that we fell : we fell by unbelief , and distrust , by calling Gods truth in question , we must learn to stand again by the contrary grace , by faith : Thus you see the termes something unfolded . By faith ye stand . To clear it a little further . There be four degrees of a slent that the soul hath to any thing . The first is a slight assent that we call opinion , that is with some fear that it may be otherwise ; that is a weak , a pendulous assent . It is a wavering assent , it yields not a certain assent . Opinion is a weak thing : it may be so : I , but it may not be so : it is with a fear of the contrary . The second degree of assent is that that hath a better ground , that is the assent to grounds of reason : a man hath reason to yield , and assent to , and those reasons satisfy the soul , and rest the soul something , thereafter as the strength of them is . And that assent we call knowledge , science ; this is founded upon grounds of reason . There is a third kind of assent , and yielding that the soul hath , that we call believing , which is meerly upon the credit of him that speakes , though we know no reason why the thing should be so : but only the person it may be is a person of credit , and wisdome , and knowledge ; and thereafter as we conceive well of him , thereafter we fasten our faith and assent to his authority : so that assent to the authority of the speaker , we call beliefe . The fourth degree of assent is , when we do not only assent to the thing because we have reason so to do , and arguments , or because we have some man to confirm it by authority ; but because we feel it to be so by experience , and by taste . As a man assents that fire is hot , and that sweet things are so , not from reason altogether , or from the speech or rehearsing of another man , but because he feeles it so indeed , he assents to it from experience . Now you will say , How come we then to stand by faith ? As faith especially relies upon the authority of God , upon Gods Word , so we stand by faith , because it assents to an authority . But Gods Word gives reasons too : therefore faith assents to the authority of Gods Word first ; and then we see divine reason enough too , when we once believe God. And then experience in Divine things too ; after we , believe there is an incredible sweetnesse in divine things : there is a knowledge with a particular taste . There is never a Divine truth but it hath an evidence in it , when a man believes it once , that a man may say , I know whom I have believed , from experience ; let the speakers of the things be what they will , let them apostatize from that that they have spoken : after a man believes , he will see the things themselves have Divine reason in them , as well as Divine authority stablishing of them . Some Divine truths are altogether upon Divine authority ; we see no other reason , but that God hath said it : but some truths are both credible , and intelligible . Credible , because God hath said it , and there is reason to prove it : as a man may prove by Divine reason , that all shall work for the best ; why ? The Apostle faith , We love God , and God hath called us according to his purpose : therefore all things shall work for them that God hath called , to them that answer his Divine call . There is both reason and comfort : so it is credible as it hath divine truth , and intelligible as it hath comfort . There are homogeneal reasons with divine authority . God doth not only presse us with authority , but he gives us reasons . Besides this , there is experience : for the doctrine of divine providence , and of the corruption of nature , and the doctrine of comfort in the Mediatour Christ altogether . The doctrine of faith , the doctrine of the issue of all troubles for good , we find these by experience ; however the teacher that teach●…h them perhaps may have no sense of them himself , let him apostatize , and do what he will : our faith stands upon them , partly because God saith so , that is the chief ; and because there is reason for them ; and because we find it so by experience : in many divine things , these three , both reason , authority , and experience concur in faith . But to come a L●…de further . What doth faith it self stand most on by which we stand ? that which we stand o●… , must stand it self . Let us examine a little what faith it self stands on by which we stand . I shewed you before partly , by Divine authority and experience , which gives some light to it ; but we will follow it a little further : That faith by which we stand , must stand it self : therefore it cannot be opinion , it must be faith . It must not be bare science neither , it must be science that hath faith ; faith must come in . Now faith looks to Divine revelation especially , it looks to truth revealed from God : now faith looking to the Word of God , it builds , and pitcheth , and bottoms it self upon Divine truth , Divine authority , Divine revelation , which we call the first truth , the first verity . And not only so , but faith that it may stand the better , hath together with the Word of God , the seales : for God hath added Sacraments as Seales to the Word , that helps the Word : ( to us at least ) Gods Word is true enough of it self in regard of him : but he condescends to us , and therefore that faith may stand the better , that we may build upon his Word , there are his Sacraments : there are seales together with his Word , and his oath too . Again , that his Word may be the better foundation for faith , it is conceived under the manner of a Covenant , the Evangelical part of it : the Covenant of Grace , wherein God in Christ promiseth to forgive our sins , to accept us to life everlasting , if we believe in Christ : It is a gracious Covenant . God condescends to make a Covenant that faith may stand ; shall not I believe him that hath made a Covenant , and bound himself by Covenant that he will do so ? Nay , in the Covenant of grace , faith layes hold upon this , that he will fulfill , and perform both conditions himself , both his part , and our part . For the same truths that are a Covenant , are a Testament too in the Gospel . A Testament bequeathes things without a covenant , and therein it differs from a covenant . A Testament is , I bequeath , and give this : Now whatsoever Christ in the Covenant requires , because that in the Gospel he makes good the Covenant as a Testament ; If we believe , and repent : Now he hath promised to give repentance , and belief in the Covenant of grace to all that attend upon the meanes , and expect the performance of the Covenant from him . For we can no more perform the conditions of the Covenant of grace of our selves , then the Covenant of the Law. Nature cannot do it , because it must be done by the Spirit altogether . Now here is a foundation for faith to stand on : God so farre condescends , as he gives his Word , and his Seal , and his Oath with his Word , to convey that Word by way of a Covenant , and to make that Covenant a Testament and Will to us , that he will do this , and to seal that Will with his own blood : for a Testament is of no force , till the Testatour be dead , his own blood hath sealed the Testament : you see here what ground there is for faith to stand upon . Then again , the sweet relation that God hath taken upon him in Christ , he is our Father , faith builds not on naked God , divested of his sweet relations ; ( for then he is a consuming fire ) but upon God a Father in Christ : what a sweet thing is it to consider God a Father ? In Christ the nature of God is Fatherly to us , and our nature is sweet to him : We are sonnes in Christ , his nature is sweet to us , and ours to him ; he will surely perform his relations : For in Christ he is a Father , not in creation onely , but in the Covenant of grace . Faith relies upon the Word of God , upon the Covenant , and Testament , and upon God himself , altered and changed in the Covenant of Grace to be a sweet Father . But what is a further ground of this ? The nature of God himself who is a Father : for if God himself were not cloathed with properties that might satisfie faith , and satisfie the soul fully , though he were a Father , it were not a sufficient ground for faith . But now who hath taken the relation of a father upon him ? God , who is infinitely good , infinitely merciful above all our sins : it must be infinite mercy , faith would not have footing else . For the soul will so upbraid in the sense of sin , that if God were not a Father , and a Father infinite in mercy , nothing but infinite mercy will satisfie the soul when conscience is awaked , and infinite power to subdue all enemies , and infinite wisdome to go beyond the reach and subtilty of all the Devils in hell . God is such a Father , as in his Nature is of infinite mercy , and wisdome , and power : here is a foundation for faith to lay hold upon indeed ; to have a Father , and such a Father that is Jehovah : there we must rest in his essence , he is Jehovah , I am , he is eternal and immutable , an eternal being of himself , and he gives being to all ; and all things have their dependance upon him . The Devils in hell , and wicked men , he can quell them all , and substract their being , and turn them to their first nothing from whence they came . You see if we resolve all to Jehovah , I am , to the eternity of God ; and then to his nature , cloathed with power , and wisdome , and mercy : and then to his relation of a Father , and then how he condescends to convey himself sweetly by way of Covenant , and Testament . I beseech you , is not here a foundation for faith to build upon in the Word of God , when God hath thus opened himself to us ? You see what this standing is . And how by faith we stand , and what faith stands on , and may well stand on . To come to some Observations then . First of all , Observe hence , That The foundation of faith must be out of a mans self . That bottom that a man must lay his soul upon , must be out of himself , it must be Divine , it must be God. For the soul rests not till it come to God ; and if the Word were not Gods Word , it would not rest on that . God must open himself by his Word . It must be Divine revelation that the soul must stand upon , and at last resolve to pitch , and build , and rest there . It must not be humane authority therefore , not the authority of any creature that the soul must stand on : because that that the soul stands on , must stand it self . Now nothing hath a firm consistence , but that which is Divine : Which I prove thus , There is no creature , but though it be true and good , yet it is changeably true , and may be otherwise then it is , and yet be a creature still , and a good creature . There is no man but he is changeable , and is changeable as a creature , and as a creature severed from the consideration of sin he is changeable . The very Angels are changeable as they are creatures : all things created are mutable ; it is the Observation of Damascene . Now that that is the foundation of faith must not onely be true , but infallibly , and unchangeably true : there must be no danger of errour in that that faith layes it self upon . It is an old rule , Falshood cannot be under faith , because faith must lye upon truth , infallible and immutable truth ; and who is so but God ? and what revealed truth is so , but Divine truth ? Therefore faith onely relyeth upon the first good , and the first truth , upon God and his truth . Therefore we may see what to judge of that controversie between us and our adversaries that would have our faith to be resolved into the authority of the Church , and not of the Scriptures , and by consequent not to the authority of God himself . The question is , Who hath the best standing , the Papists , or we ? We say we stand by faith , therefore we stand better then they . They say they stand by faith too , but how ? Their faith is resolved into the authority of the Church at length , and there they rest . But I say , even by the confession of themselves , or of any reasonable man , the Word of God is more Divine then the authority of the Church can be . For the authority of the Church is therefore infallible and true , because the Word of God saith so , That he will be with the Church , &c. and save his Church . The ground is determined upon the Word . Now the Word to which they have recourse , to prove that they cannot erre , that must be trusted before them ; if they have credit from the Word , the Word must be believed before them , before men : for there is no man if God speak by him , but he speaks by him so far as he understands the Scripture , and builds upon the Scriptures first . Therefore we must first found our selves upon the Scriptures , and upon men as far as they agree to the Scriptures . If the Scriptures were not the Word of God indeed , they could not be the foundation of faith , we could not stand upon them ; but they are the Word of God indeed , for men wrote as they were inspired by the Holy Ghost . Now that that comes from men it is not infallibly the Word of God ; but if they speak any thing that is good , it is so far as it is agreeable to the first truth , the Word of God. Indeed , the resolution of their faith is very rotten , and unsound , and bewrayes what their Church is : for they come at length in the grand Point of all , to meer traditions . What is the present Church ? The Pope is the Church virtually . How do they know that he cannot erre ? he is Peters Successour . How do they know he is so , the Scripture saith not so ? it is Tradition : so that the foundation of their Religion is meer tradition , a thing from hand to hand ; that is questionable and uncertain , that is the foundation of all their Religion ; what a resolution of faith is this ? We stand upon this against the gates of hell , and against all temptations and tryals whatsoever : we believe , and fasten our soules upon this truth , why ? It is the Word of God. How do we know it is the Word of God ? Indeed the Church first of all hath an inducing , leading power , perswading to read , & to hear the Word of God , and to unfold the Word by the Ministery ; and that is all that the Church doth : but when we hear this , there is a Divine intrinsecal majestie in the Word it self , by which I know the Word to be the Word . How do I know light to be light ? from it self , it gives evidence from it self : so Divine light in the Scriptures gives light of it self to all those for whom the Scripture was penned . For whom was the Scripture penned ? For Gods people . To all that have gracious hearts , the Word carries its own evidence with it : as light carries its own evidence , it discovers it self and all things else ; so doth the Scriptures , You have a sure Word of the Prophets . Our Saviour Christ himself founds what he teacheth upon the Word . Shall not we therefore ground our faith upon the Word , when he that was the Head of the Church brings all to the Word in his teaching ? Therefore we have a better resolution for our faith then they have . For indeed to say the truth , as we may say of their kind of prayers , when they may to Saints , &c. They worship they know not what . So we may say of their faith , they believe they know not what , they believe in a 〈◊〉 man : for the present Pope is all their Church , which is an ignorant man ( many times ) in the Scriptures , perhaps he never read them : and he must determine controversies , and get into the Chair , and judge that that shall judge him ere long ; he must judge the Scripture that must be his Judge , and the Judge of all mankind . I list not to be large in this point , a 〈◊〉 discovery is enough . I hasten to something more practical . We see then that faith hath an establishing power , to stand by faith . Then hence we may see these truths which I will but touch . First , that faith is certain , it is a certain thing , and makes the soul certain ; it is not a weak apprehension . Again , in that it is said here , By faith ye stand , we see here the perseverance of faith . But you will say , That faith whereby we stand is changeable , and therefore we may fall . No , S. Peter makes a Comment upon this place : We are kept by faith to salvation : and receiving the end of your faith , the salvation of your soules . We are kept through faith to salvation . So God by his power keeps that faith that keeps us . There is a divine power that keeps faith , that faith may keep us : so we stand by faith ; and that faith stands to salvation , because it hath a firme bottom to stand on , and because it is kept by God himself , We are kept by the power of God through faith to salvation . Mark how it runs along to salvation . Salvation is not onely certain in it self , but that faith that layes hold on salvation , is sure . By faith we stand : not onely for the present , but we continue by faith , and stand even to the death . Again ; in the third place , which followes from the other : faith is a certain thing in it self , and we are assured of our continuance ; we are assured that we shall be saved : he that believeth may be assured that he shall be saved . First faith is a certain thing in it self , laying hold upon a strong foundation , the Word of God. And it is sure to continue , it builds upon the rock . Therefore a man may believe , and he may know that he shall be saved : he may know that he shall continue in a sure faith . There is a latitude , a breadth in faith ; and sometimes there is doubting , and sometimes faith , but yet there is alwayes faith , more or lesse . There is a little and a great faith , but there is alwayes faith : By faith we stand . These things need not further inlargement . I onely shew how they spring from this Text. In a word , hence we learn , That it is by faith that we stand , and withstand all opposition whatsoever ; for faith is our victory : This is your victory , even your faith , 1 Joh. 5. 4. By faith we overcome the world , by it we stand , and stand against all opposition whatsoever . To make it a little clear . The reason is , partly because faith doth present to the soul greater good then the world can , therefore nothing on the right hand can shake the soul of a believing Christian. Shall pleasures , and profits , and the honours of the world draw a Christian from his faith , when faith presents better honours , better pleasures at the right hand of God , plesures for evermore ? No , they cannot : for there is nothing in the world , but there is better in Religion , incomparably better . There is no comparison of the pleasures of Religion , and of the world ; between the honour of being a child of God , and the honours that the world can give . Therefore there is nothing on the right hand in the world that can overcome the faith of a Christian , but he can stand against all , though it be a Kingdome : Moses refused to be called the son of Pharaoh's daughter ; why ? Faith presented him greater honours in the Church of God : he accounted the very reproach , the worst thing in the Church , better then the best thing in the world , the reproach of Christ better then the treasures of Egypt . Let discouragements be offered to Faith by Satan , and the world ; let them come with all the terrours and threatenings they can , faith is victorious , and triumphant against them all , it stands against them all : because it sets before the soul greater good , then the ill that the world can inflict ; and sets before the soul greater ills if it apostatize , then the world can inflict . Saith the world , If you do not thus and thus , you shall be cast into prison , or perhaps you shall lose your life . O but saith the soul , If I yield to the temptations of Satan , and my own vile corruptions I shall be cast into hell , is not that worse ? There can nothing be presented to the soul that is terrible , but faith will present to it things more terrible : therefore if there be faith in the soul , it will stand against all those terrours whatsoever . Fear not them that can kill the body , when they have done their worst ; if you will needs fear , I will tell you whom you shall f●…ar , Fear him that can cast both body and soul into hell . So , if we be forced to suffer the losse of any thing that is good in the world , or be cast into any ill condition , what saith S. Paul ? The troubles and afflictions of the world , are not worthy of the glory that shall be revealed . Let us set that glory before us , and that will prevail against that all the world can threaten , or take from us ; what is all to it ? nothing . Therefore by faith we stand , we keep our own standing , and withstand all oppositions whatsoever . Oh , but what if there come more subtile temptations ; end the Lord himself seemes to be our enemy , that we have sinne , and God is angry , and we see he followes us with afflictions that are evidences of his anger ; how shall we stand now , and keep our selves from despair ? This is a fiery dart of Satan , when a man hath sinned , and conscience is awakened , to make him sink in despair . O but faith will make the soul to stand in these great temptations against those fiery darts : faith puts a shield into the hand of the soul , to beat back all those fiery darts . For faith will present Christ to God. Indeed I have been a sinner , but thou hast ordained a Saviour , and he is of thine own appointing , of thine own a●…ting , a Saviour of thine own giving , and thou hast made a promise , that Whosoever believeth in him , shall not perish , but have everlasting life ; I cast my self upon thy mercy in him : hereupon faith comes to withstand all such fiery temptations whatsoever , nay , against God himself , Lord , thou canst not deny thine own Saviour , thou ●…mest to be an enemy , and though I be a sinner , and have deserved to be cast into hell , yet I come to thee in the Name of thy Son , that is at thy right hand , and pleads for me by vertue of his blood shed for me ; I came in his Name , thou canst not refuse thy owne Son. For all temptations when a man hath faith in him , it will send Satan to Christ to answer for him . Go to Christ , he is my husband , he hath paid my debts , he hath satisfied for my sins . So that whatsoever the temptation be , make it as subtle as you will , there is a skill in faith to stand against it , and to beat back all the fiery darts of Satan . Therefore , to end all , we see here what an excellent estate a Christian is in above all others , that he hath a better standing then others have ; not onely a better standing in Religion then the Papists have , but in the profession of Religion , he hath a better standing then common professors ; why ? he stands by faith , by sound faith . He stands not upon opinion , or because he hath been bred so : he stands not upon his wit , because he sees reason for it ; he stands upon faith , and faith stands upon divine authority , he stands partly upon his own experience that seconds faith . Those then that care not for Religion , what standing have they ? those that stand only in pleasures and profits , and in the favour of great men , what standing have they ? They stand , as the Psalmist saith , in slippery places . There is no man , but if he nave not faith he stands slippery , though he be never so great ; if he be a Monarch , alas , what is it to stand a while ? all these things are but uncertain , though they yield present content , they are but uncertain contentments ; the Wise-man saith , they are but vanity : they are like the reed of Egypt , that will not uphold ; they will not sustein the soul in the time of trouble : there is nothing that a man can stand upon , and fasten his soul upon , if he be not Religious , that will hold scarce the fit of an ague , that will hold in the pangs of death , even in the entrance of it , that will hold in terrours of conscience . How little a trouble will blow away all those that stand on so weak a foundation as an earthly thing is ? For they have but an Imaginary good to speak of , and that Imagination is driven out by the sense of the contrary . Let contrary troubles come , and all their fooles Paradise , and their happinesse they had before , is at an end ; it goes no deeper then Imagination . All the things in this world stablish not the heart : Those that do not stand by faith in the favour of God in Christ , let their standing be what it will , it will soon be over turned by any temptation ; they can stand out against nothing . Therefore let us labour above all things in the world , to have that faith strengthened by which we stand : and let us often be encouraged to strengthen our faith by all means , that we may stand the better upon it ; and try our faith before we trust it : it is that that we must trust to , and stand to in life and death . Therefore let us often think , Is my faith good ? is it well built ? Let us oft put this query to our soules , I believe the Religion I professe , but upon what grounds ? I believe the truths in the Word of God , but upon what grounds ? have I a clear understanding of them , because they are divine ? doth the Spirit of God open them , and shew a light in the Scripture that is divine ? doth the Spirit of God give me a relish of the Scriptures above all the pleasures in the world ? Do I find God speaking to my heart in the Word ? do I find the Spirit of God with his Ordinance ? then my knowledge and my faith will hold out , I can stand by that faith in the Word that is wrought by the Spirit , and fastened upon the Word with the Spirit . But if I believe the Religion I professe , only because the State doth so : and if the King and State should do otherwise , I would change my Religion : or if it be because my parents were so , or my friends , and Patron is of that religion , whom I depend upon : or because I see greater seeming reason for this then for the other . I can hold argument for this , and not for the other ; Alas , this will not hold . But labour to know the truth of the Word of God by experience as much as we can ; and by the Spirit of God giving evidence to our soules from the inward grounds of Scripture , that it is the Word : I know whom I have trusted , I know the promises are good , I have felt them in my soul : the Spirit hath reported them to my soul ; they are sweeter then all the things in the world . It is a sure Word , I bottome upon it , I have found the comfort of it before , therefore I will build upon it . We can never stand , unlesse we can make our knowledge spiritnal ; it is but acquisite knowledge else . We fall in three things vilely , we labour that our knowledge of Religion be spiritual , and fetched divinely out of the Word of God together with the Spirit . We fall into sin from this very ground : for why do men fall into sin ? because at that time they stand not upon the Word of God , revealed by conscience to be the Word of God. Ask them why they sweat ? if they did believe the truth , the Word saith , I will not hold them guil●…lesse that take my Name in vain . But I am not convinced by the Spirit assuring my soul that it is the Word of God ; if men did believe it , would men bring a curse upon themselves ? And so whoremongers ; the Word of God saith , Whoremongers , and adulterers God will judge ; would men if they did believe this truth , live in these sins ? But they have only an opinion of these things , I hear that these things are divine , perhaps they are not so , and the knowledge that we have is not divine ; faith is not mingled with the Spirit . Then again , from sin , we fall into despair for sin at last , why ? because our knowledge of divine truthes is not spiritual , nor from inward grounds of Scripture felt by experience , the Spirit sealing the Scripture to my heart by some spirituall experience ; and thereupon men fall into despair for sin at length . For Satan plies them with temptations from their own guilty conscience ; the grounds of their fears are present , and the grounds of their terrours are present to their soules : for they are there , as it were , sealed , and branded in their very soules ; but their comforts are overly , the promises are overly , the Word is not rooted in their hearts by faith , it is not sealed there by the Spirit of God , the sanctifying Spirit never brought the Word , and their soules together . Hereupon they fall into desperation , when their terrours are present , and their comforts are overly . If a man have never so sound a foundation , if he stand not , but float upon it , he may fall , and sink : if a man be never so weak , if he lie on a rock , the strength of the rock is his : so in our temptations if we have a strong foundation , if we do not rest on it , the foundation will not uphold us . Now how can those rest on it that stagger in it ? that were never convinced by the Spirit that these things are so ? and that have had no spiritual experience ? Satan drawes thousands of soules to perdition , because their terrours are present , and their comforts are overly ; they are not built upon divine truth by the Spirit of God. Again , for Apostasie , in the times of the alteration of Religion : why do men alter as the State alters ? they are ready to have every Moneth a new faith , if the times , and Goverment alter , why ? because they were never convinced by the Spirit of God of divine truths . They had it from forreign arguments : The former State of things countenanced this way , now another State countenanceth another opinion , therefore I will be of the safest . This is because the soul was never convinced of the truth . Therefore I beseech you , labour to have arguments from the experience of the power of the Word in your soules , and arguments from the Spirit of God to your spirits that it is the Word of God. I will stand to divine truth , I find such a majesty , such a humbling , pacifying , satisfying power in it to all my perplexities and doubts , that it cannot but be the Word of God , it stayes my soul in all oppositions , in all temptations , and corruptions : it gives a stay and foundation to my soul , that no truth in the world else can do . When the soul is brought to such a frame ; such a soul will not fall into grosse sins while it is in such a frame ; much lesse will it despair for sin : and if there be altering of Religion a thousand times , it stands as a rock unmovable ; because it knowes from inward grounds , from the Word of God it self sealed by the Spirit to my spirit , that it is the Word of God : such a soul will hold out , and only such a soul. We should labour therefore by all means to have our faith strengthened ; and amongst other meanes , by the use of the Sacrament whereby God sweetly conveys himself to us , by way of a banquet strengthening our faith in Christ ; he presents Christ to us as the food of our soules to refresh us , even as the bread and wine doth . Our blessed Saviour is wiser then we , he knowes what we stand in need of , that we have need to strengthen our faith . For we have need to strengthen that that must be our strength , which is faith . And what is the Ordinance of God to strengthen faith , is it not the Sacrament ? The proper use of the Sacrament is to strengthen faith : which the Sacrament doth , being a visible Sermon to us : for here we see in the outward things Christs body broken , and his blood shed , it is a lively representation , a visible crucifying of Christ , a breaking of his body , and pouring out of his bloud . And withall here is an offer of Christ to us in the elements , sealing of what it represents to our soules , if we come prepared . God feeds us not with empty signes , but together with the outward things themselves , he gives the spiritual to the soul that is a worthy Receiver . Therefore come with a humble stooping to Gods wisdom in appointing these Ordinances to this end , to strengthen faith . And come with a desire to have faith strengthened , that will uphold us against all temptations to sin , or to despair for sin . Oh beloved , if we knew what good our faith must do us ere long , we would labour to have it strengthened by all means . What will become of us in the hour of death , and in great temptations ? we shall be as chaffe driven with the wind , if we have no consistence , and stability in divine truth , if our soules be not built on that , if we have not faith whereby our soules may be rooted in Christ , we shall be but a prey for Satan . Therefore considering that faith is of such wondrous consequence , it is the root of all other graces whatsoever ; as the Apostle saith here , By faith ye stand . He doth not say , By patience , or by hope , or the like , they are drawn from faith . Strengthen that , and strengthen all other that are infused from it . As a tree , we cast not water on the branches , but on the root ; all the branches are cherished by the root : so strengthen faith , we strengthen love , and hope , and all , if we strengthen faith , and assurance of Gods love in Christ. Thus I have at length gone over this fruitfull portion of Scripture . FINIS . AN Alphabetical Table , DIRECTING The Reader to the Ready finding out the Principal Points and Matters handled in this Book . A. Achaia . AChaia the Countrey wherein Corinth was , Page 5 Acknowledge . Acknowledge , or Acknowledgment , what , p. 316 , 331 To acknowledge Christ what , pag. 331 Christ acknowledged in the Minister , p. 331 , 333 How to know whether we acknowledge the Minister , p. 331 , 332 , 333 Action . Three sorts of Actions : good , ill , indifferent , p. 254 Adam . Our estate in Christ better then Adams , or the Angels , why . p. 438 , 445 Affliction . Gods Children subject to Afflictions , and why , p. 47 , 60 , 74 , 126 Gods people are sensible of Afflictions , and why , p. 129 , &c. Good men lying under Afflictions and Crosses are subject to rash and hard censures , p. 120 , 124 The Afflictions of the Saints are for the good of others , how . p. 102 , 103 The good we get by others Afflictions , is by stirring up grace in us , p. 109 God aimes at many things in the same Affliction , p. 114 Effects of Afflictions to Gods Children , and to the wicked , p. 163 Affliction called Death , p. 171 See more in Persecution , Suffering , Tribulation . Aime . Holy men work from holy Aimes and Ends , p. 347 All. Christ is all in all to us , p. 391 Alone . The Devil set on Christ when he was alone , p. 71 See Solitarinesse . Amen . Amen , what , and how taken , pag. 401 A double Amen , p. 440 All Promises in Christ Yea , and Amen , p. 401 , &c. 410 , &c. Anointing . What kind of persons were formerly anointed , p. 463 , 464 , 467 The order of our Anointing in Christ , p. 464 , 467 468 The graces of the Spirit resembled to Anointing , or Oynment , why pag. 464 , &c. Antiquity . Antiquity of our Church and Religion proved against the Papists , p. 394 395 , 396 Popish Religion not ancient , pag. 396 , &c. Apology . Christians are often driven to their Apologie , p. 215 Apostle . The Priviledge of Apostles above ordinary Ministers , and how they differ from them , p. 2 S. Paul's Prerogative above other Apostles , ibid. Apostles and Prophets how subject to erre and mistake , and how not , p. 374 Application . Necessity of application of the Promises to our selves , p. 441 Assent . Four degrees or kinds of Assent , pag. 541 , 542 Assurance . A Christian ought and may be assured of his estate in grace , p. 487 All Christians have not a like assurance , nor at all times , p. 488 Gods Children may be assured that they shall persevere to the end , p , 489 See Perseverance . We may be assured from a little measure of grace , that we are in the state of grace , p. 491 Authority . Why S. Paul alledged humane authority in his Epistles , and in his dealing with men , pag. 4 What power or authority the Church gives to the Scriptures , p. 3 , 4 , 545 See Church , Scripture . B. Believe . HOw hardly mans heart is brought to believe , p. 48 , 486 Best . A true Christian is best , where he is best known , p. 273 Blesse . To blesse God what , p. 17 How God blesseth us , and how we blesse G●…d , ibid , We adde no●…hing to God , when we blesse , him , ibid. Wh●… we ought to blesse God , ibid. We ought to blesse God for Christ , p. 21 Blessing what , p. 9 The Popes blessing nothing worth , ibid. See Praise , Thankfulnesse . Brother . Timothy S. Paul's Brother , how . p. 4 All Christians , or all Believers are Brethren , ibid. C. Called . MEn in Scripture are often called by that which they are led and ruled by , p. 275 , 365 Censure . Against censuring those that are under crosses and afflictions , p. 124 , 150 Men are prone to censute mens callings for some particular actions , p. 375 Sin must be censured and judged when it is committed , p. 510 Certainty . A double Certainty , p. 120 , 440 How the Prophets and Apostles were certain , and infallible , and how not , p. 374 Christ. Christ three wayes taken in Scripture , p. 77 Christ is the main object of preaching , p. 388 Christ is all in all to us , p. 391 How to think of Christ , p 390 Gods love to us founded in Christ , p. 404 , 405 How to get into Christ , p. 415 Christ a Prophet , Priest , and King , p. 467 The Scripture sets forth Christ by all comfortable terms that may be , p. 55 Christian. What is done to Christians , is done to Christ , p 81 A true Christian is best where he is best known , p. 273 A sound Christian loves and values all Christians , p. 450 Christians are Prophets , Priests , and Kings , how . p. 468 , &c. See Saint . Church . Whether the Church can give authority to the Word or Scripture , p. 3 , 4 , 545 God hath a Church in most wicked places , and among most wicked people , p. 4 Every Christian ought to be a member of some particular Church or Congregation , p. 6 The Church hath its name sometimes 1. From the mixture in it . 2 From the better part of it . ib. Churches not to be left or forsaken for some corruptions in them , p. 339 Civil . A meer civil man who , p. 8 Comfort , Consolation . Comfort or Consolation what , p. 39 , 8●… God the God of comfort , how . p 39 , 40 What this Title attributed to God implies , p. 42 Whatsoever the means of comfort be , God is the Spring and Fountain of it , p. 43 God can create comfort out of nothing , p. 42 God can raise comfort out of contraries , p 42 , 3 What use to be made of this , that God is the God of comfort , p. 43 , 44 , &c. Reasons or grounds why Christians are uncomfortable , p. 45 God comforteth his people in all tribulation , p. 46 , 48 Objection against this answered , p. 47 , 69 God applyeth comfort answerable to all miseries in this life , p. 48 To comfort wha , p. 49 What use to be made of this , that God is the God of all comfort , who comforteth us in all our tribulation , p. 49 , 50 , &c. How to derive comfort from the God of comfort , p. 50 No comfort for such as go on in sin , p. 51 Comforts for those that are relapsed , p. 52 General comforts should be had for all kind of maladies and grievances , and which be they , p. 52 , 53 Means for obtaining of comfort , p. 52 , to 60 , & 69 To keep a daily course of comfort , how . p. 54 , to 60 Christ in Scripture is set forth by all terms that may be comfortable , p. 55 Means whereby we may be enabled to comfort others . p. 60 , 61 , 64 , 65 All Gods Children have interest in divine comforts , why . p. 61 Divine comforts are not impaired by being communicated , ibid. God conveyes comfort to men by men , p. 62 , 63 We should be willing , ready , and able to comfort one another , p. 62 , 63 , 64 , 70 , 71 Experience a great help to comfort others , why . p. 65 , 66 , 67 Objections of such as complain of want of comfort , answered . p. 69 Our comforts and consolations are proportionable to our sufferings , pag. 82 Greatest comforts follow greatest sufferings , why . ibid. What hinders comfort in affliction , p. 97 No comfort for wicked men , p. 98 Comfort or consolation abounds by Christ , p. 99 Why Christians are no more comfortable , p. 100 Suffering a necessary precedent of comfort , why . p. 117 Those that suffer as they should , are sure of comfort , p. 118 Commendation . A man may speak in commendation of himself , and in what cases , pag. 215 Communion . Bond of Communion of Saints , pag. 450 Companion . Companions in sin , shall be companions in suffering , p. 119 Conceit . We should have a good conceit of others p. 322 , 323 It's good to have a good conceit of others , p. 344 See Hope , Opinion . Confidence . Certain account of , and looking for death , is a not able means to draw us from self - confidence , p. 136 Gods Children prone to self - confidence , p. 137 See Trust. Conformity . A threefold conformity with Christ , p. 118 Conscience . Conscience what . p. 219 , 220 , &c. Three things joyned with Conscience , p. 221 God hath set up a Court in man , wherein Conscience is , 1. Register . 2. Witnesse . 3. Accuser . 4. Judge . 5. Executioner , p. 222 Conscience Gods Hall , wherein he keeps his Assizes , ibid. Judgment of Conscience a forerunner of the great and general Judgment , ibid. Conscience beareth witnesse . p. 223 What manner of witnesse Conscience is , viz. 1. Faithful . 2. Inward , ibid. How to have Conscience witnesse well , p. 224 , 227 An ignorant man cannot have a good Conscience , p. 225 Why men have bad Consciences , ibid. Papists cannot have a good conscience , why . p. 226 The witnesse of a good Conscience the ground of joy , why . p. 227 , 235 A good Conscience breeds joy , 1. In life . p. 228 , to 232 2. In death . 3. At the day of Judgment . A good Conscience comforts in all estates and conditions whatsoever , p. 228 , 229 , 230 Why a good Conscience doth not alwayes witnesse comfort , p. 231 , 232 Means how to joy and rejoyce in the witnesse of Conscience , p. 233 Nothing worse then a bad Conscience , p. 236 , 237 , 238 , 239 Labour for a good Concience , ibid. Commen●…atior of a good Conscience , ibid. How to have a good Conscience , p. 240 Gods Children have place in the Conscience of others , p. 320 Contraries . God is able to raise comfort out of contraries , p. 42 , 43 God carries on the work of our salvation by contraries , why , p. 146 Conversation . Conversation what . p. 266 Christianity may stand with conversing abroad in the world , p. 267 Keligion makes a man converse abroad in the world untainted , ibid. A Christians Conversation is best , where he is best known , p. 273 Corinth . Corinth a very wicked City , yet ever there God hath a Church , p. 4 What is now become of the Church of Corinth , p. 5 Corinth the Metropolis or Mother-City of Achaia , p. 6 See Achaia . D. Danger . God suffers his Children sometimes to fall into extream perils and dangers , why , p. 125 , 126 , &c. Day . Christ hath a Day , p. 339 There be two special dayes of Christ , ibid. The measure of a Christians joy is , as it will be esteemed at the day of Judgment , p. 340 We should often think of the day of the Lord Jesus , p. 341 See Judgment . Death . Gods Children are sometimes very sensible , and much afraid of death , why , p. 130 , 131 How and in what respect the Saints desire death , p. 133 Christ was afraid of death , and yet thirsted after it , how , p. 132 , 133 Gods Children are often deceived concerning the time ●…f their death , why , p. 134 Death uncertain , how . ibid. The time of death uncertain , why , p. 134 , 135 Certain account of , and looking for death is a means to draw us from self-confidence , and from the world , and to make us trust in God , p 136 Physicians fault in flattering the sick , and feeding them with false hopes ●…f long life at the point of death , taxed . ibid. Affliction called Death , p. 171 Deliver . God doth not deliver his children at the first , but suffers them to be brought to a low ebbe , to a very sad condition , and why , p. 171 , 172 God delivers after he hath done his work , p. 172 Gods time to deliver , when . p. 173 Gods children alway stand in need of deliverance , p. 175 God delivers both outwardly , and inwrdly , p. 176 , 180 Christians have deliverance from trouble , p. 177 A double deliverance of God , p. 178 Experience of Gods deliverance in time past , a ground of confidence to expect the like for time to come p. 172 , 178 , 182 Objection against the Doctrine of Gods delivering his people from trouble , answered , p. 179 Deliverance various , or manifold , p. 180 God will deliver his people out of all trouble , p. 181 Dispense . No dispensing with Gods Law , p. 399 Dissembling , Dissimulation . Grounds of Dissimulation , p. 244 A threefold Dissimulation , 1. Before the project , p. 224 2. In 3. After Objection for dissembling answered , pag. 247 Man naturally prone to dissemble , p. 244 , 250 Dissembling to be avoided and declined , p. 371 , 372 A Christian is no Dissembler . p. 317 See Simulation . Dominion . No man hath dominion over anothers faith , p. 519 What is no domineering over the faith of others , p. 520 What is domineering over the faith of others , ibid. Who are guilty of domineering over other mens faith , p. 521 The Church of Rome guilty of domineering over the faith of others , how , and wherein , ibid. Grounds from whence this domineering over other mens faith ariseth , p. 527 Double . Doubling a great sin , p. 247 Man by nature is prone to double , and the grounds of it , p. 250 Some persons and callings are more prone to doubling then others , ibid. A Christian is no doubler , p. 317 E. Earnest . VVHat the Spirit is an Earnest of , p. 486 The Spirit resembled to an Earnest in fiv e particulars , p. 486 , 487 How to know whether we have the Earnest of the Spirit , p. 493 , 494 , 495 How to get this Earnest of the Spirit . pag. 501 , 502 , 503 Motives to labour for this Earnest , pag. 504 , 505 End. Holy men work for holy Ends , p. 347 Equivocation . Popish Equivocation odious and abominable , p. 246 , 372 , 516 Errour . How Prophets and Apostles were subject to errours and mistakes , and how not , p. 374 See Infallible , Mistake . Experience . Former Experience a ground to expect like mercies for the future , p. 182 , to 188 Extremity . God sometimes suffers his children to fall into great extremities , and why , p. 126 , 127 Gods people are sensible of their extremity , p. 129 See Afflictions , Sufferings , Tribulations . F. Faith. Difference between Faith and Presumption , p. 441 A double act of Faith , 1. Direct , pag. 488 2. Reflect . Of standing by Faith. See Standing . To have dominion over the Faith of others . See Dominion . The foundation of Faith must be out of a mans self , p. 544 True Faith is built upon the Word or the Scriptures , not upon unwritten Traditions , p. 544 , 545 , 546 Popish Faith not built upon the Scriptures , but upon Traditions , p. 545 , 546 Faith sure and certain , p. 546 True Faith will persevere and hold out to the end , ibid. It 's by Faith that we stand , and withstand all opposition whatsoever , ibid. Faith a Christians victory , by it he conquers all adversary powers , ibid. The Sacrament a means of strengthen Faith , p. 550 Falshood . Falshood to be declined , p. 371 , 372 Father . God as the Father of Christ to be praised , p. 21 See Praise . God the Father of Christ , our Father , and the Father of mercies , how . pag. 21 , 22 Why God is called the Father of mercies , p. 23 Why not the Father of mercy , but of mercies , ibid. Uses to be made of this Title of God , The Father of mercies , p. 25 , 26 , 27 , 28 , 29 , 30 See Mercy . Flesh. Flesh what . 276 , 364 Carnal wisdome why called Flesh , ibid. To purpose and consult according to the Flesh , a ground of lightnesse , p. 366 How to know whether we consult according to the Flesh , p. 367 Signs whereby to know that we are not led or advised by the Flesh , ibid. How to avoid fleshly wisdome , pag. 368 , 369 See Wisdome . G. Generation . PRerogatives of Christs Generation , p 388 Gentle. Gentle courses first to be used , why . pag. 510 When gentle means prevail not , severe must be used , ibid. Glory , Glorying . Whether a man may glory of any thing in himself ? how he may , and how not , p. 216 Cautions for glorying in grace , pag. 241 Gods glory manifest in the Gospel , viz. the glory of his , 1. Justice . 2. Mercy . 3. Wisdome . 4. Power . 5. Truth , p. 438 , 439 Gods glory is displayed by the Ministery . p. 439 Grace and Glory differ but in degrees , p. p. 490 Good. Gods children do good in every condition , p. 113 What good we get by others afflictiens , p. 109 The sufferings of Saints do good to others , how . ibid. See Afflictions . God in all outward things that are ill , intends the good of the soul , p. 151 A good man a publick good , p. 272 A good man should take occasion to do good , p. 354 The good things the wicked enjoy , are not blessings , but curses and snares to them , p. 414 How to know they are so , p. 414 415 How to know that the good things we enjoy , we have them in love , p. 415 Govern , Guide . All inferiour creatures areunder the guidance and government of some Superiour , p. 289 Grace . Grace sweetens all a Christians conversation , p. 9 Grace what , p. 10 Christians though in the state of Grace , yet still need Grace , p. 119 , 349 How to have continual assurance of grace , p. 12 , 13 A man may know his own estate in grace , p. 234 Objection against this answered , p. 235 Why the Apostle names Grace , not Wisdom , p. 289 , 290 Grace two-fold , p. 296 Grace wrought in us described , p. 296 , 297 All our wisdome comes from grace , pag. 297 Every thing necessary to bring as to heaven , is a grace , p. 298 , 351 , 352 All the good we have is of grace , p. 298 God is ready to give us grace , p. 299 Signs of being led and guided by grace , p. 302 , to 309 Helps or Meanes to be led and guided by grace , p. 309 , to 312 The Preaching of the Word is a special Grace , p. 347 Every benefit and blessing is a grace , p. 298 , 351 , 352 We ought to strengthen radical graces , viz. 1. Humility . 2. Faith. 3. Knowledge , p. 454 We may be assured from a little measure of Grace , that we are truly in the state of grace , p. 491 , &c. How to know whether the little grace we have be true grace , p. 493 , &c. H. Health . HEalth is a gift , yea , a great blessing of God , p. 202 All other blessings are uncomfortable without health , ibid. Holy. Holy men are but men , subject to mistake , p. 374 Holinesse and Happinesse differ but in degrees , p. 490 Those that look to be happy , must first be holy , p. 491 Hope . A double effieacy in Hope , p 120 , 123 We may stedfastly hope for performance of Divine truths , p. 123 We should hope well of others , p. 323 , 344 , 345 , 346 See Conceit , Opinion . Hypocrite . Wherein a true Saint differs from an Hypocrite , p. 8 , &c. A Christian no hypocrite , p. 8 , 317 Prophane Professours are grosse Hypocrites , p. 7 I. Jealousie . Men are wondrous prone to Jealousie and suspition , p. 356 , 506 Whence Jealousie or suspition ariseth , p. p. 357 , 507 Jealousie what , ibid. M●…schief from Jealousie , ibid. We should labour to avoid Jealousie , why . p 508 Inconstancy . Publick persons should labour to avoid the just imputation of Inconstancy , pag. 359 Grounds or causes of Inconstancy , p. 360 , 361 , 362 We must not take that for Inconstancy , which is not , p 361 Remedies against Inconstancy , p 3●…3 Carnal men Inconstant , p. 370 Indulgences . Popish Indulgences what , p. 107 Popish Indulgences confuted , ibid. See Satisfactions . Infallibility . How the Prophets and Apostles were infallible , and how no. p. 374 See Errour , Mistake . Ingratitude . Ingratitude a horribe sin , p. 204 A Carnal man Ingrateful , why . p. 19 Joy , Rejoyce . Christians have their joy , or a Christians estate is a joyful , and a rejoycing estate , p. 217 , 528 , &c. A Christians joy is spiritual : he rejoyces in spiritual things , and what these are , p. 217 , 218 Wicked men dare not reveal their joy , but seek to hide the ground of it , p. 218 A Christian is not ashamed of his joy , why . ibid. A faithful Minister is the joy of the people , why , pag. 333 , 528 , 530 , 531 , 32 , 533 The peoples proficiency in grace is the Mininisters joy , p. 336 Salvation termed joy , why . p. 528 The end of the Ministery is to be helpers of the peoples joy , p. 528 , 530 , 531 , 532 , 533 How Ministers are helpers of the peoples joy , p. 531 , &c. Objections answered , p. 533 , &c. Joy is that frame and state of soul , that Christians are in , or should labour to be in , why . p. 528 , &c. Reasons or Motives why Christians should be joyfull , p. 529 , &c. Ministers onely helpers , not authours of joy , p. 535 , &c. Gods Spirit alone speaks joy and comfort to the soul , why . p. 536 Faith breeds joy , how . p. 538 Signs or Evidences whereby to know whether our joy be good , p. 539 , 540 Journey . It 's a commendable thing for Christians to bring one another on their journey , p. 355 Our Journey to heaven certain , pag. 375 How S. Paul could be deceived in his journey , and not in his doctrine , p. 373 , 374 Judgment . Gods Word , ●…r the holy Scriptures the Judge of all Controversies , p. 382 , 383 Properties of a Judge , p. 383 Judgment of Conscience a forerunner of the great and general Judgment , p. 222 The measure of a Christians joy is as it will be esteemed at the day of Judgment , p. 340 We should of ten think of the day of Judgement , p. 341 See Day . K. King. CHristians are Kings , how , p. 469 , 470 Knowledge . God is known in his 1. Nature . pag. 158 2. Promises . 3. Works . If our knowledge be not spiritual , we fall into , 1. Sin. 2. Despair . 3. Apostasie . p. 549 L. Legacy . GOds Promises are Legacies , p. 435 Difference between a Legacy and a Covenant , ibid. Lightnesse . Publick persons should avoid the just imputation of Lightnesse , p. 359 Grounds of Lightnesse , p. 360 , 361 , 362 Remedies against Lightnesse , p. 363 , &c. To purpose according to the flesh is a ground of Lightnesse , p. 366 Lie. All sorts of lies are unlawful , p. 247 A lie what , p. 372 Equivocation is a lie , ibid. See Equivocation . Live. We may not live as we list , if we mean to dye well , p. 271 , 272 M. Mercy . MErcy what , p. 24 God stiled the Father of Mercies , why . p. 21 , 22 , 23 Why not called the Father of Mercy , but of Mercies , p. 23 , 24 Use to be made of Gods Mercifulnesse , or in that he it the Father of Mercies , p. 25 , to 38 Against presuming upon Gods mercy , p. 27 , 28 Men are prone to presume of Gods mercy , p. 26 , 27 , 28 See Presumption . All Gods Attributes without mercy are terrible , p. 23 Objection of a poor dejected soul against the Doctrine of Gods mercy , or mercifulnesse , answered , p. 30 To whom Gods mercy is unlimited , viz. to repentant soules , not to presumptuous sinners , p. 27 How to be made fit for , or capable of mercy , p. 36 How to improve mercy daily , p. 37 Kinds of Gods mercies , p. 24 , 25 Merit . Against Merit , p. 202 Minister , Ministery . Ministers must win by life as well as by doctrine , p. 274 Ministers joyned are with Christ in acceptance and neglect , p. 333 A faithful Minister is the joy of the people , ibid. The Ministery is a great gift and blessing of God , p. 334 , 346 , 347 348. The peoples proficiency in grace is the Ministers joy , p. 336 All the good we have by Christ , is conveyed by the Ministery , p. 39 Consent of Ministers is a help to faith , p. 391 Ministers are to be prayed for by the people . See Prayer . Mistake . Holy men are subject to Mistakes , pag. 374 See Errour . N. Name . MEn have oft their name and denomination in Scripture by that which they are ruled by , p. 275 , 365 New. Popery is a new Religion , p. 396 , 397 O. Oath . OAth what , p. 376 , 515 An Oath lawful , p. 516 , 517 Kinds of Oathes , p. 376 , 514 , 515 A Christian life is a kind of Oath , p. 518 Conditions of an Oath , pag. 376 , 514 , 515 An Oath not good unlesse necessary . p. 376 , 515 , 516 , 517 Qualifications of an Oath , ibid. None but good men should take an Oath , p. 515 Parts of an Oath , ibid. An Oath to be taken onely in serious matters , p. 515 , 517 See Swearing . Occasion . A good man must take all occasions to do good , p. 354 Oil , Ointment . The Spirit with its graces compared to Oil , or Ointment , p. 464 , &c. Old. Our Religion is the old Religion , p. 394 , 395 , &c. Popery no old , but new Religion , p. 396 , 397 Onenesse . A Christian man is one man , he doth act one mans part , p. 317 There is but one Faith , p. 394 One Catholick Church , ibid. Opinion . It 's good to cherish a good Opinion of others , p. 323 , 344 See Conceit , Hope . P. Partake . THose that partake in other mens sins , shall also partake in their sufferings , p. 119 Paul. St. Paul's prerogative above other Apostles , pag. 2 St. Paul's modesty and humility , p. 3 S. Paul had a good opinion and conceit of the Corinthians , p. 322 How S. Paul could be deceived in his journey , and not in his doctrine , pag. 373 , 374 How Timothy is called S. Paul's brother , p. 4 S. Paul's course to hold out in holy resolution to the end , p. 324 Peace . True Peace issues from Grace , p. 14 Persecution . They that persecute the Saints , persecute Christ , p. 81 See Affliction , Suffering , Tribulation . Perseverance . Resolution to persevere , and hold out in a good course to the end , p. 323 S. Paul's course to persevere in holy resolution to the end , p. 324 Gods Children may be assured that they shall persevere and hold out to the end , pag. 489 , &c. He that is in the state of Grace , shall persevere in it to the end , p. 490 Physician . Physicians do ill in flattering the sick , and feeding them with hopes of long life , when they are at the point of death , p. 136 We should open the case of our soules to our spiritual Physicians , p. 535 Policy . A Christian should avoid the imputation of carnal Policy , p. 365 Not to subordinate Religion to State - Policy , p. 294 , 295 Pope , Popery . Popery crosses the Word of God , p. 385 , 386 The Popes Treasury what , p. 107 Popery founded upon Traditions , p. 545 , 546 Popery a rotten and unsound Religion , ibid. Popish Religion is full of Contradictions , p. 386 Popish Religion is full of uncertainties , p. 386 , 387 How and wherein Popish and Protestant Religin agree , and differ , p. 395 , 398 It's safer to be a Protestant then a Papist , p. 397 Whether a Papist may be saved , pag. 397 , 398 Popery to be detested , because it teacheth men to trust to their own works , and satisfactions , p. 142 Praise . God the object of Praise , how , p. 20 God to be praised as he is the Father of Christ , p. 21 Praise follows prayer ; or , After prayer praises are due , p. 204 The praises of many are gratefull and acceptable to God , ibid. How the unreasonable creatures praise God , p. 206 We are to praise God for others ; for all sorts of men , ibid. Wherein praise consists , p. 207 See more in Blesse , Thankfulnesse . Prayer . Prayer is a means to convey all good , and deliver from all ill , p. 188 Gods children can pray for themselves , p. 190 Christians ought to help one another by prayer , p. 191 People ought to pray for Ministers , p. 193 , 200 , 201 What is to begg'd of God or pray'd for for Ministers , ibid. Christians have not the Spirit of prayer at all times alike , p. 193 Prayer is not a work of gifts , but of grace , p. 194 Divers gifts in prayer , ibid. Prayer is a prevailing course with God , and why , p. 195 , &c. How to know whether our prayers help the Church , p. 199 It 's an ill condition not to be able to pray , p. 200 God will deliver the Ministers by the peoples prayers , ibid. It 's a good thing to beg the prayers of others in sicknesse , p. 203 The more eminent men are , the more they are to be prayed for , p. 215 Preach . Christ is the main Object of Preaching , p. 388 See Ministery , Word . Presence . Personal presence hath a special power , p. 346 Presumption . Against presuming upon Gods mercy , p. 27 , 28 See Mercy . Difference between faith and presumption , pag. 441 Pride . Pride is a sin against all the Commandments . pag. 219 Priest. Christians are Priests , how . pag , 467 , 468 Promise . God deales with men by Promises , pag. 402 Promise what , p. 403 All Promises made in Christ , pag. 403 All the Promises are Yea , and Amen in Christ , p. 407 , 408 , &c. Several kinds of Promises , p. 413 Till a man be in Christ , he hath no good by the Promises , p. 418 What right a man out of Christ hath to the Promises , p. 419 Comfort from the Promises to them that are in Christ , pag. 420 , 421 , &c. How to make use of the Promises , and to have comfort by them , pag. 424 , 425 , &c. What to do when in trouble we cannot call to mind any particular Promise , p. 425 We should make the Promises familiar to us , p. 428 Signes or Evidences of believing the Promises , pag. 432 , 433 , 434 , &c. to 438 Promises are Legacies as well as promises , p. 435 Gods Promises called a Testament , a Will , ibid. Necessity of application of the Promises to our selves , p. 440 None have interest in the Promises , but such as find a change in themselves , p. 473 Prophets . How Christians are Prophets , pag. 468 Prophets and Apostles how subject to errour , how not , p. 374 Providence . Providence what , p. 177 R. Rejoyce . See Joy. Religion . NOt to subordinate Religion to State-Policy , p. 294 , 295 Religion tends to practice , p. 295 Popish Religion is a carnal Religion , p. 312 , 313 The most Religious men are the best States-men , p. 315 Wherein our Religion and the P●…pish agree , and differ . p. 395 , 398 Popish Religion unsound and rotten , p. 546 Popish Religion is not founded upon the Scriptures , but upon Tradition , p. 545 , 546 Popish Religion crosseth the Word of God , p. 385 , 386 Popish Religion is full of contradictions , p. 386 Popish Religion is full of uncertainties , p. 386 , 387 It's safer to be of the Protestant Religion , then of the Popish , p. 397 Whether one living and dying in the Romish Religion may be saved , p. 397 , 398 Repentance . Late Repentance ( such as is in time of sicknesse and death ) seldome true Repentance , p. 33 Reproof . It 's a sign of a gracious heart to endure reproof , and to esteem and affect the reprover , p. 330 , 513 A Minister must not spare to reprove people for sin committed , p. 512 , &c. A three-fold Reproof , or Correction , p. 514 Resolution . Of good Resolutions , pag. 323 , 324 , &c. Resurrection . The Resurrection is an argument to strengthen faith , p. 167 There will or shall be a Resurrection , p. 167 , &c. God raiseth the dead , p. 167 , to 171 Rock . What is meant by Rock , Matth. 16. 18. p. 394 S. Saint . OUr love and respect should be carried to all Saints , p. 5 God scatters his Saints , why . p. 6 All that make profession of Religion , should indeed be Saints , ibid. Professours called Saints , why . ibid. Four things required to make a Saint , viz. 1. Separation . 2. Dedication . 3. Qualification . 4. Conversation , pag. 7 , 8 How to know a Saint from a meer civil man , p. 8 True Saints wherein different from hypocrites and formal professours , ibid. See Christian. Salvation . Salvation wrought by affliction or suffering how , and how by Christ , p. 108 , to 113 How Afflictions or Patience in suffering afflictions helps to salvation , . p. 110 , 111 , 112 Two wayes to obtain salvation , p. 108 Salutation . Use of holy Salutations three-fold , p. 9 Salutations should be holy , p. 10 Gods Name when taken in vain in salutations , ibid. Salutations in what cases to be omitted , ibid. Satisfaction . Against Popish Merits and satisfactions for others , p. 107 See. Indulgences . Scripture . How to know the Scripture to be the Word of God , and truly Divine , p. 386 , 392 Whether the Scriptures receive any authority from the Church , p. 3 , 4 , 545 The Scripture is to be believed for it self , not because of the Church , p. 392 , 393 See Word . Seal . Christ the head is first sealed , and then the members , viz. Christians , pag. 473 Our sealing what . p. 474 Four uses of a Seal , p. 474 , 475 The Spirit compared to a Seal , wherein . pag. 474 , 475 , 476 , 478 , 481 How the Spirit differs from other seales , p. 476 How the Spirit seales us , p. 476 , 477 Four things the Spirit works in this sealing , 477 , &c. How to know the sealing of the Spirit , or that we are sealed by the Spirit , p. 477 , 478 Objection against the Spirits sealing answered , p. 479 , &c. Motives to labour to get the Spirits sealing , or to have the image of Christ stamped upon our soules by the Spirit , pag. 481 , to 486 Simplicity . Simplicity what , and how taken , p. 216 , 242 , 243 Why called godly simplicity , or the simplicity of God , p. 243 Difference between Simplicity and sincerity , p. 241 S. Paul's conversation in Simplicity , how . p. 241 , 242 To what things Simplicity is opposed , p. 244 , 245 , 246 Directions or Means to get Simplicity , p. 251 Simulation . Of Simulation , p. 244 Aggravations of this sin , p. 245 See Dissembling . Sincerity . Sincerity what . p. 253 How Sincerity differs from Simplicity , p. 241 Why called godly Sincerity , or the Sincerity of God , p. 253 A Christians conversation in the world should be in sincerity , p. 253 , 271 Sincerity in good actions how discovered , or tryed , p. 254 , 255 Sincerity how tryed or discovered in ill actions , p. 256 Sincerity how tryed or discovered in actions indifferent , p. 257 Motives to labour for sincerity , pag. 258 , 259 , 263 , 264 Means to get sincerity , pag. 260 , 261 , 262 Corruptions and imperfections may stand with Sincerity , p. 264 , &c. Order in sincerity how to be kept , pag. 265 Sincerity extends it self to all the frame of a mans life , p. 266 We must have our conversation in sincerity while we live in the world , pag. 271 Singularity . There is a spirit of singularity in many , pag. 3 Slander . How to arm and fence our selves against Slander . pag. 357 Society . The comfort and benefit of Society , p. 71 , 267 Solitarinesse . Solitarinesse very dangerous , pag. 71 , 267 See Alone , Society . Son. Christ the Son of God how differing from others sons , p. 388 Soul Gods Spirit alone speaks comfort and peace to the soul , p. 536 God in all things that are ill intends the good of the soul , p. 151 The soul must have somewhat to trust to , ibid. People should do well to open the case of their soules to their spirituall Physicians , p. 535 Spirit . The Spirit with its graces compared to Anointing , or Oyntment . See Anointing , Ointment . The Spirit compared to an Earnest . See Earnest . The Spirit compared to a Seal . See Seal . Why the work of Grace is attributed to the Spirit , rather then to the Father , or the Son , p. 498 Why the Spirit is said to seal , and to be an Earnest , and not the Father , or the Son , ibid. Means to attain or come by the Spirit , p. 501 , 502 , 503 How to know that we have the Spirit , p. 499 , 500 Of our anointing by the Spirit , p. 463 , to 473 Of our sealing by the Spirit , p. 473 , to 485 Gods Spirit alone seales comfort to the soul , p. 536 Stablish . Stablishing grace necessary , why . pag. 442 Christ is the foundation of our stability , p. 443 Our judgment , will , affections , &c. are stablished in Christ , p. 444 It 's onely God that can stablish the soul ; he must do it , none else can , pag. 446 , &c. As God can , so he will stablish us , pag. 446 , &c. God stablisheth us by working in us stablishing graces , viz. 1. Fear . 2. Wisdome . 3. Faith. 4. Peace of Conscience , &c. 449 Means of stablishing , or whereby we may come to be stablished , pag. 455 , 456 , 457 Signes or Evidences of our stablishing , p. 458 , to 463 Strength . How these two may stand together , 2 Cor. 18. We were pressed out of measure above strength , and 1 Cor. 10. 13. God is faithfull , and will lay no more upon you then you shall be able to b●…r , p. 124 , 125 Suffering . The sufferings of Christ abound in us , or , Gods Saints are subject to many sufferings , why . p. 74 All Christians suffer , how . p. 112 A threefold suffering in the Church since Christs time , p. 76 The sufferings of Christians are the sufferings of Christ ; and why so called , p. 77 Christs sufferings two-fold , ibid. Differences between the sufferings of Christ , and ordinary crosses , p. 78 Motives to suffer for Christ , ibid. How the sufferings of Saints do good , or are profitable to others , p. 109 Gods children partake of the sufferings of others , how . p. 115 Suffering must prec●…de comfort , and why , p. 117 , &c. Those that suffer as they should , are sure of comfort , p. 118 See more in Affliction , Persecution , Tribulation . Suspition . Mans nature is proue to suspition , pag. 356 , 506 Grounds of suspition , from whence it ariseth , p. 357 , 506 , &c. Suspition what , p. 357 , 507 How to arm our selves against suspition , p. 357 How to know when suspition is evil , p. 358 Suspition is more then fear , lesse then judgment , p. 507 Suspition makes the worst construction , ibid. Why the Devill cherisheth suspition , ibid. Mischief from Suspition , ibid. Swearing . What meant by the prohibition , Swear not at all , p. 376 , 516 , 517 To swear by none but God , p. 515 Swearing lawful , p. 516 , 517 Ordinary swearing condemned , p. 376 , 516 , 517 , 518 Objections for common and ordinary swearing answered , p. 517 , &c. Original causes of ordinary swearing , p. 518 , 519 Motives against ordinary swearing , p. 519 , 520 Means against ordinary swearing , pag. 519 Ordinary swearers curse themselvse , p. 518 T. Thankfulnesse . IT 's the disposition of Gods people to be thankfull for mercies received , pag. 16 We are to be especially thankfull for spiritual favours . p. 18 Meanes to become thankfull , p. 18 , 19 , 20 , 208 , 209 A carnal man unthankful , why . pag. 19 Motives to thankfulnesse , pag , 20 , 210 , 211 , 212 Not onely verbal , but real thanksgiving is required , p. 212 See Blesse , Praise . Tradition . Popish faith is built upon Traditions , p. 345 , 346 Treasury . The Popes Treasury what , p 107 The Popes Treasury confuted , ibid. Christ is the onely Treasury of the Church , ibid. Tribulation . Gods Children are subject to Tribulation , p. 47 , 60 , 74 See Affliction , Persecution , Suffering . Trust. Gods Children are prone to trust in themselves , why . p. 137 , 138 Not to trust in any thing , but in God , p. 139 , 142 , 143 , 144 Signes of trusting in these outward things , as riches , &c. p. 139 , 140 It 's a dangerous thing to trust in our selves , or in the creature , why . p. 141 Popery to be detested , because it teacheth men to trust to their own works , satisfactions , &c. p. 142 We must not trust our own graces , pag. 142 Creatures may be trusted to subordinately , p. 144 , 145 Worldlings trust in the creature above God , yea , against God. p. 144 How to cure false confidence , or trusting in ourselves , and in the creature , pag. 145 , 147 To trust in God a lesson hardly learn't , p. 148 God to make us trust in him , is fain to cast us out of our selves , ibid. God is the sole and proper Object of trust , p. 153 God in Christ the Object of trust , ibid. It 's a mans duty to trust in God , pag. 154 Trials of trust in God , or Signes whereby to know whether we trust in God , p. 155 , 156 , 157 Helps or Meanes to trust in God , pag. 158 Trust in God how to be exercised in great afflictions , p. 161 Trust in God how exercised in the hour of death , p. 162 God to strengthen our trust hath given us his , 1. Promise . 2. Seal . 3. Oath . 4. Earnest . 5. A pawn . 6. Seizin . p. 164 Objection against trusting in God answered , ibid. A Christian may trust or rely on God for the time to come , p. 178 Trust what . p. 321 See Confidence . Truth . Truth may not be spoken at all times , p. 246. God is true and faithful , how . p. 379 Objection against this answered , pag. 380 How to know the Word of God to be true , p. 386 , 392 It 's a matter of comfort to believe the Word of God to be true , p. 377 , &c. The Word of God , or Evangelical doctrine is most true and certain , p 392 V. Vain . MInisters labour is not in vain in the Lord , p. 1 Vehement . Carnal men are vehement , p. 371 Unbelief . The heart of man is full of unbelief , and can hardly be settled in the perswasion of Divine truth , p. 485 , 486 Uniformity . A Christian is uniform , p. 317 Union . There is a threefold Union , viz. 1. Of Christ , and our nature . 2. Of Christ and his members . 3. Of one member with another . p. 116 W. Wait. GRounds of waiting upon God for deliverance from trouble , or Motives thereunto , p. 173 , &c. 426 Way . It 's a commendable custome for Christians to bring one another on their way , p. 355 Weak . The weakest creatures have the strongest shelters , p. 448 Will. Every one in his calling placed by the Will of God , p. 2 , 3 The more will , advisednesse and deliberation in sin , the greater the sin , p. 249 Wisdome . Wisdome manifold , p. 274 , 275 Wisdome what , p. 275 Carnal or fleshly wisdome described , p. 275 , 276 , 277 Why called fleshly Wisdome . p. 276 All carnal men have not fleshly wisdome , p. 278 Fleshly wisdome is where there is no simplicity , nor sincerity , ibid. Gods children not ruled by fleshly wisdom , why p. 279 , 288 , 289 Mischief of carnal wisdom , pag. 280 , 281 Carnal or fleshly Wisdom hinders our joy and comfort , p. 287 , 288 Popery is founded on carnal Wisdom , p. 312 How to avoid fleshly Wisdom , pag. 368 , 369 A Christian needs Wisdome , why . p. 291 Wisdom may be had , p 292 We should go to God for Wisdome , pag. 292 , 293 God gives Wisdom for the things of this life , p. 293 True Wisdom toucheth conversation , p. 299 Word . The Preaching of the Word accompanied with Gods Spirit , is able to convert and change the most wicked hearts ●…hat be , pag. 4 , 5 See Ministery , Preaching . It 's a matter of consequence to believe the Word of God to be true , certain , and immutable , p. 377 , &c. The Word of God is the Judge of all Controversies , p. 382 Christ the Word , how . p. 409 , 467 The Word of God is most true , certain and infallible , p. 392 How to know the Word of God to be true , p. 386 , 392 See Scripture . World. Christianity may stand with converse in the World , p. 267 Religion makes a man converse in the world untainted , ibid. Wicked men called the World , why . p. 275 , 4 , 365 Y. Yea , and Nay . GRounds of Yea , and Nay , p. 371 Dissemblers are Yea , and Nay , all at once , p. 372 All Promises and Prophecies are Yea in Christ , p. 407 , 408 , 409 , &c. Trin-uni Deo gloria . Notes, typically marginal, from the original text Notes for div A60194-e420 * 1 Pet. 4. 10. Ubi Vulgat . dispensatio multiformis gratiae . * Isai. 54. 12. Varia gemmarum genera propter varia dona quae sunt in Ecclesiâ . Sanct. * Gallica mirata est Calvinum Ecclesia nuper , Quo nemo docuit doctius . Est quoque te nuper mirata 〈◊〉 tonantem , Quo nemo 〈◊〉 fortiùs . Et miratur adhuc fundentem mella Viretum , Quo nemo fatur dulcius . Beza . * Tunc bene multiformis Dei gratia dispensatur , quando acceptum donum 〈◊〉 ejus qui hoc non habet , creditur , quando propter eum cui impenditur sibi datum putatur . Greg●…r . moral . lib. 28. cap. 6. Notes for div A60194-e2190 God scatters his Saints , why ? Quest. Answ. The Church hath its name sometimes . 1. from the mixture in it . 2. from the better part . Prophane men Hypocrits . Dan. 7. Quest. Ans. To make a St. there must be . 1. a Separation . 2. Dedication . 3. Qualification . 4. Conversation . Quest. Answ. Civil man , who ? True Saint wherein different from an hypocrite . Simile . Grace sweetens all a Christians conversation . use of salutations . Quest. Blessing what ; Answ. Salutations should be holy . Gods name taken in vain in Salutations . Salutations to be omitted . 1. In serious businesse . 2. To an Heretick Quest. Grace what Answ. Doctr. A Christian needs Grace , when he is in state of Grace . Reas. We run daily into new breaches . Ephes. 1. How to conceive of God. To maintain Gods Grace daily . Quest. how to have continual assurance of Grace . Ans. 1. abase our selves . Labour to be rich in grace . Quest. Answ. How to know we are in Gods favour . 1. By joy of the Spirit . 2. By the graces of the Spirit . 3. By going to God in extremity . Observ. Obser. The disposition of Gods Children to be thankfull . Ephes. 〈◊〉 To blesse God , what . We add nothing to God when we blesse him . 1. It is a duty to God. 2. It stirs up others 3. It is good for our selves . 2. To mind them . Spirituall favours especially to give thanks for . Why a carnal man is unthankful . Beg the spirit . To stir up our selves to praise God. To shame our selves for unthankfulnesse . Motions to thankfulnesse . 1. it is the imployment of heaven . 2. It mitigates crosses . God how considered the object of praise . Doct. God as the Fa●●●● of Christ to be praysed . Use 1. To bless God for Christ. God the Father of mercies because the Father of Christ. God is stiled Father of mercies . 1. Because Christ his justice is satisfied . 2. Because he is naturally mercifull . All Gods attributes without mercy terrible . Mercie , what . Kinds of Gods mercie . Simile . Forgiving mercies , the principal . Men prone to presume of Gods mercies . to whom Gods mercy is unlimitted . Gods Wrath to presumtuous sinners . Simile . Simile . Object . Use 2. To those that are in the state of Grace . An encouragement to come to God. Simile . Late Repentance seldom true . Mercy the greatest terror to impenitent . To imitate God in mercy . Men unmerciful to their own souls . Gods mercy should comfort us in all estates . To be fit for mercy . I. Get broken hearts . Quest. Answ. How to improve mercy daily . Thankfulnesse for mercy Comfort what ? 1 The thing it self 2. Comfortable reasons . 3. By the Spirit . Comfort stronger then the maladie . Comfort not compleat in this life . Philosophicall reasons will not comfort . ( God ) of comfort . 1. That he can create it out of nothing . God only can make something of nothing . Out of contraries . In what order God is 〈◊〉 God of comfort . Conclusion . Whatsoever the means of comfort be God is the spring . Ground of unthankfulnesse in wicked men . Ground of thankfulnesse in Christians . Ground of prayer . To seek to God in the use of things comfortable . Double application . Quest. Answ. Christians ground of comfort in all estates Quest. Answ. Christians are uncomfortable . 1 Ignorance . 2. Passion . 3. Aggravating the grievance . 4 , Forgetfulnesse of Gods comforts . 5. Looking to the streame forgetting the spring . Object . Answ. God comforts his children in all tribulation . Comfort answerable to all miseries in this life . Inward comfort best . To comfort What. Use. To go to God in the use of meanes . We must not tempt God by neglecting meanes . Ashame for Christians to be over much disconsolate . Quest. Answ. How to derive comfort from the God of comfort . 1. Look to the grievance especially sin . Comforts against sin . Luther . No comfort for such as go on in sin . Comforts for those that are relapsed . Caution . 2 : Comfort against other grievances . General comforts . 1. The Covenant of Grace . 2. The promise of mitigation . 3. In the presence of God. 4. Consider the end all work for good . Simile . 5. The promise of finall deliveanec . To keep a daily course of comfort . 1. Keep the soul in a good temper . 2. Renew our resolutions . Dayly feed on Christ. To be thankful . 6. To be fruitful . 7. Labour for sin●…erity . And growth 8. Not to grieve the spirit . 9. Be conversant in the scripture . 10. To study Principles of Religion . Observ. All are subject to discomforts . In Comforting others there must he , Ability . Will. Example . Sympathy . Doctr. Gods children have all of them interest in divine comforts Reason The priviledges of religion are common to them 2. They are not impaired by being communicated . Use Comfort to weak Christians . Doctr , Comforts derived to men by men . Every Christian to Communicate his comfort . Simile . Reason 1. To trie our obedience . God not tied to means . Reason 2. To knit us in love to one another . Use We are debtors of the comforts we have . To be able to comfort others . Take notice of their grievance . 2. To labour for bowels of compassion . Graces of communion what . 3. Get experience our selves . Simile . Quest. Answ. Why experience is such a help to comfort others . 1. It increaseth knowledge . It gaines confidence in the speaker . How to comfort others from our experience . 1. Search out their sin and misery . 2. Shew them their interest in the covenant of grace . Comfort belongs to them that think themselves furthest from it . 3. To comfort them from our owne experience . 4. By experience of Saints in scripture . Object . Ans. Object . Ans. Object . Ans. Object . Ans. Wisdom of the Apostle . Use. To depend on Gods ordinance . The ministers . Simile 2. Common Christians . Difference in gifts and Grace . How to distinguish men of great parts Simile . Use. 3. To see the goodnesse of God in this ordinance . Ground of praising God. Doctrines . Doct. The sufferings of Christ abound in us . ●ll suffer not alike . Reas. 1. In respect of God. R●as . 2. In respect of Satan . Reas. 3. In respect of the word Reas. 4. In respect of our selves 1. In respect of the good in us . 2. The evill in us . Afflictions necessary to purge corruptions contracted by the peace of the Church . Object . Ans. August . Afflictions in the most peaceable times Three-fold suffering in the Church . Use. How to judge of afflicted men Doctr ▪ The sufferings of Christians are the sufferings of Christ. Christ three waies taken in scripture . Quest. Ans. They are the sufferings of Christ. 1 ▪ Because of Christ mystically 2. They are for Christs cause . 3. By way of sympathy 4. He is present with us . Differences between sufferings of Christ and ordinary crosses . 1. Sufferings as creatures , 2. As men 3. As holy men . Use encouragement to suffer for Christ. Christ persecuted by wicked men . Encouragement to do good to Christians . Consolation what . Doctr. Comfort proportionable to sufferings . Reas. 1 ▪ Troubles enlarge the capacity of the soul. Because they humble it . 2. They exercise grace . Reas. 3. From Gods wisedom . Reas. 4. We have a nearer presence of God. Reas. 5. Then we pray most . Disproportions of sufferings and comfort . Use 2. To judge aright of those that are afflicted . Simile . Use 3. Thankfulness Object . Answ. What hinders comfort in afflictions . No comfort to wicked men . Doct. 4. Consolation 〈◊〉 bounds by Christ. Use. To study Christ. Why Christians are no more comfortable . Job 15. 11. Doct. The afflictions of the Saints for the good of others . 4. They gather assurance of the same assistance . 5. It is Gods intent , and their intent that suffer Use 1. To make use of examples of 〈◊〉 . Simile . Ground of patience Use 3. To communicate our estate to others . The Popes treasurie . Doct. The good we have by others afflictions is by stirring up grace in us . Doct. We come to the possession of salvation by patience . Patience helps salvateon . 1 It cleares our evidence . 2 By way of qualification Of the person . 2 By removing hindrances . 3 They strengthen graces . 4 They whet our desire of heaven All Christians suffer . 1. By sympathy , 2 By scandals . 3 The burthen of of our calling . 4 Combat between flesh and spirit ▪ Doct. Gods Children do good in every Condition . Use. To be content in all conditions . God aymes at many things in the same affliction . To obs●…rve Gods providence in our suffering . Doctr. Gods Children partake of the sufferings of others . 1. By sympathy . 2. By proportion . Indisposition . Reas. The communion between . Chrians . 3. Vnions . 1. Of Christ and our nature . 2. Of Christ myst●…cal head and members . 3. Of one member with another . 1 Reas. There is some ill to be wrought out of us . 2 Reas. To commend comfort to us . Use 2 Terrour to those that will not suffer . Doct. Those that suffer as they should are sure of comfort . Those that partake in the sins , shall in the judgment of others . Certainty double . Double efficacy in hope . 1. In the party that hopes of another . Doct. We may stedfastly hope for performance of divine truths . Comfort to Christians . Good men in affliction censured . Object . 1. Cor 10 , 13. Object . Answ. Object . Answ. Doct. God suffers his Children to fall into great extremity . Reas. 1. Reas. 2. Reas. 3. Reas. 4. Reas. 5. Reas. 6. Use 1 ▪ Not to censure those that suffer . Use 2. Not to be confident of earthly things . Doct. Gods children sensible of afflictions . Quest. Ans. Reas. 1. Death anenemy to nature , and to natural comforts . Reas. 2. It parts the best friends . Reas. 3. Itcuts off all imployment . Reas. 4. We leave those we had care of . Reas. 5. Pain in death . Reas. 6. The horror of the grave . Reas. 7. Death the wages of sin . Reas 8. St. Paul desired life to serve the Church . Use 1. Terrour to wicked men . Vse . Comfort to Christians . The way not to fear death . Observ. Gods children are deceived in their death . Gods end in St. Pauls sufferings . Doct. Certaintie of death helps against self-confidence . Physitian fault to flatter the sick . Doct. Gods children are prone to self-confidence . Reas. 1. The things of this life are useful . Reas. 3. Sensuality bes●…ts nature . Use To justifie God ▪ dealing . 1. In the falls of great Christians 2. Doing great things by weak means . Use. To take heed of false confidence . Signs of false confidence . 1 When we are proud of these things . 2. Too much grief in their losse . Fretting at crosses . 3. When we contemn others that want them . 4. Security . Doc. It is a dangerous estate to trust in our selves . 1. In respect of God. 1. It is Idolatry . 2. It is Adultery 3. It is falshood . 4. Ignorance . 5. Rebellion . 6. Impatience . 2. To our selves . It brings us under a curse Jer. 71. False trust breeds despairs . We must not trust our own graces . Not in the humanity of Christ. Not in the Saements . Creatures may be trusted subordinately . Worldlings trust creatures above God. Against God. How to cure false confidence . Why God seldom works by great meanes . Why God carries our salvation by contraries . Learn to know our selves . St. Paul to learn to trust in God. Comfort for weak Christians Doct. God to make us trust in him casts us out of our selves . Simile . Reas. One contrary must be removed to make way for another . Use. Not to murmure at Gods work . Use 2. To examine what effect afflictions work . Use 3. Not to judge amisse of the afflicted . Vse 4. To lament our stubbornnesse of heart . Doct. God in all outward things that are ill in tends the good of the soul. Reas. The soule the better part . Obser. The soul must have somewhat to trust to . The soul made for God. Doct. God is the object of trust . God in Christ the object of trust . Use. To see the vanity of all other confidence . A great favour that God will be trusted by us . Doct. Trust in God is a main duty . Tryals of trust in God. 1. Seeking to him in extremity . 2. To use the meanes . 3. To be quiet upon use of mea●…s . 4. Not to despair in want of meanes . 5. To keep God our friend . 6. To trust threatnings as well as promises . 7. To trust God for all things . Helpes to trust in God. 3. The promises of God. 1. Generall . 2. Particular . Outward things promised with condition . Trust how exercised in great afflictions . We are beaten from all other help . 2. Put the promises in suit . 1. The promises of presence . 2. Of mitigotion . Trust how exercised in the hour of death . Use. Ground of patience and content . Effect of afflictions . To Gods children . To the wicked . To desire God to draw us neer him by crosses . God to strengthen our trust hath given us . 1. His promise . 2. His seale . 3. His oath . 4. Earnest . 5. A pawne . 6. Seizon . Object . Answ. Meanes of trust to unbelievers . Object●… Prayer to God. Doct. The resurrection an argument to strengthen faith . Doct. God will raise from the dead . Gods manner to work when there is no hope . Use. To answer Gods worke with our faith . Luther . How to argue in extremity . To extract contrary principles to Satan . To carry our selves as expecting the resurrection . Doct. 1. God doth not at the first deliver his children . Reason . 1. 2. 3. 4. 5. Doct. 2. God delivers after he hath done his work . Use. To wait Gods time . Gods time to deliver is . 1. When we are low . 2. When we are inlarged to pray . Grounds of waiting . Doct. Gods Children alway need deliverance . 2. Spiritually . An inward guard . God delivereth us from our selves . Christians have deliverance in troubles . Providnce what . Use. To carry our selves reverently to God. Doct. A Christian may rely on God for time to come . 1. Upon the Name of God. 2. His properties . 3. His covenant . 4. Experience of Gods Children . 1. Tim 4. 18. Objct. Gods Children miscarry in afflictions . Answ. God delivers them . 1. So as they desire . 2. He delivers them in afflictions . Deliverance open secret . Deliverance partial to all . Deliverance by death . Promises of outward things with reservation . Doct : It is a good argument from former experience to future deliverance . Used by the head of the Church . Of the Church . Use. To lay up observations of Gods dealing . 2. Consider the promises . 3 : To have sanctified memories , to remember deliverances . How to argue in spiritual troubles . Wicked men cannot argue from former experience of deliverance . Use. To be constant in our service to God. The happinesse of a Christian. Doct. Prayer a means to convey all good and deliver from all ill . Reason 1. It is for Gods glory . Reason 2. For our good . 1. To shew our dependance on him . 2. It exerciseth our graces . We must pray , though God know our wants . Doct. 2. Gods Children can pray for themselves . Reason Because they are Children . Use. Not to put off prayer onely to others . Doct. Christians ought to help one another by prayer . A general desire in Heaven . Reason . Gods children cannot so well pray for themselves sometimes . As in sicknesse . People to pray for the Ministers . For what to pray for them . Reason . Christians 〈◊〉 not the Spirit of prayer all times a like . Prayer not a work of gifts , but of Grace . Diverse gifts in Prayer . Reason . To humble great Christians . Reason . To raise up we●… Christians Use. Let no man slight his own prayers . Use 2. None to be idle in the profession of religion . Doct. 4. Prayer prevails with God. Reas. 1. It is obedience to Gods order , Reason 2. It sets God on work . Instances of prevalencie of prayer . To pray for the Church abroad . How to present the Church in our prayers to God. Use. Not to grieve the spirit in any . Quest. How to know whether our prayers help the Church . Answ. 1. When we help them otherwise as we are able . To leave evit courses . 3. To hearken to Gods Word . An ill condition not to be able to pray . What to pray for for the Ministers . Health a gift . Against merit . All other blessings uncomfortable without health . To blesse God for health . Quest. Answ. To beg the prayers of others in sicknesse . Comfort from the prayers of others . Object . Sol. Object . Answ. Obser. Praise followes prayer . Ingratitude a horrible sin . Praise of many acceptable . To be in love with publick meetings . Use. Encouragement to union . To stir up others to praise God , To praise God for others . To be good to many , that many may give thanks for us . Praise wherein it consists . 1. Taking notice of blessings . 2. Remembring them . 3. Estimation . 4. In words . 5. In doing good . Directions to thanksgiving . To look what we have cause to be thankful for . 2. Dwell on them in meditation . 3. Consider our unworthinesse . 4. Consider the misery of our selves and others in want of blessings . 5. Keep a Catalogue of Gods mercies . Motives to thankfulnesse . 1. It is Gods tribute . 2. It invites God to bestow new blessings . 3. It is the begining of heaven . 4. None unthankful but divells . Reall thanksgiving . To shame our selves for our unthankfulnesse . It was a Sacrament day . Doct. The more eminent men are , the more to be prayed for . Doct. Christians driven to make apologies . Use. Not to think strange if we be driven to it . Quest. Answ. Life the best Apology , but not enough sometimes . A man may speak in commendations of himself . 1. For thankfulnesse . 2. For example . 3. For defence . Question . Answ. How a man may glory of the graces in him . Doct. Christians have their joy . Use. To labour for a temper that we may glory . A Christians joy . 1. In Election . 2. In justification . 3. In sanctification . 4. In the hope of glory . A Christian only can stand to his joy . Wicked men labour to hide the ground of their joy . A Christian not ashamed of his joy . 1. It is well bred . 2. It is permanent . Pride against all the commandements . Conscience what 1. The soulit self . 2. A faculty . 3. an Act. An Atheist can have no conscience . Conscience above reason : Three things joyned with conscience : 1. It is a knowledge with a generall rule : 2. Of our own actions . 3. A knowledge with God God hath set up in man a Court , wherein conscience is 1. Register . 2. Witnesse . 3 Accuser . 4. Judge . 5. Executioner . Sympathie between heart and brain . Conscience Gods Hall. Judgment of conscience a forerunner ofthe of the great judgment . Conscience beareth witness . Josephs Brethren : Conscience 〈◊〉 witnesse . 1. Faithful . 2. Inward . Use. Not to sin in hope of secrecy , Use. To labour that conscience may witness well . Good witness of conscience two-fold . 1. Labour for good rules , An Ignorant man cannot have a good Conscience , Why men have bad consciences . Papists cannot have a good conscience , why ? 2. To apply them . Doctrine The witnesse of a good conscience a ground of joy . 1. From the office of conscience . 2. It witnesseth with God. 3. Without selves . A good conscience breeds joy . 1. In life . In good estate . 2. In cvil estate . 1. In false imputations . A good man looks more to Conscience then to fame . 2. In sicknesse 3. In Crosses and losses . 3. At the day of judgement . Objection . Answer . Why a good conscience doth not alway witnesse Comfort . Directions to joy in the witness of conscience . Obser. A man may know his estate in Grace . Object . Answer . Use. To labour for a good conscience that we may have joy . Nothing worse then an ill conscience . Evangelical conscience ▪ The way to have a good Conscience . Question . Answer . Cautions for glorying in grace . Difference of simplicity and sincerity . Question . Answer . Saint Paul's conversation in simplicity . Simplicity what . Simple without mixture . Simplicity . 1. Not defect . 2. Not rudeness . 3. Not credulity . Why called the simplicity of God. Manby nature prone to double . The ground of it . Ground of dissimulation . Of simulation . Aggravation of this sin . Simplicity opposite to curiosity . Simplicity opposed to lying and equivocation . Object . Answ. All sorts of lies unlawful . Lying opposite to society . Motives to simplicity . 1 It is comely's 2. Doubling inconstant . 3. It is part of Gods Image . 4. It brings comforts . Doubling a great sin . The more will and advisedness in sin , the greater sin . Doubling with men . Some persons more prone to doubling then others . Some Callings . Merchants . Lawyers . Man naturally prone to dissemble . Simile . How to get simplicity . 1. To consider one day all will be laid open . Simile . 2. Labour for faith Sincerity what . Sincerity of God. Doctr. A Christian that looks for joy must have his conversation in sincerity . Sincerity in good actions . 1. To know all that is good . 2. Universal obedience . Sincerity looks at God that commands all . 3. Performance of lesse duties . 4. Uniformity . 5. Humble in performance . 6. Humble and thankful after : 2. In ill actions . 1. He intends none . 2. He is grieved for them . 3. Careful to avoid personall sins . 4. Hatred of all sin . 5. Care to avoid sinfor the future . 3 , Sincerity in actions indifferent . Actions of calling : 2. Recreations . Motives to sincerity . 1. All else is nothing . Why many men of parts die uncomfortably . 2. It gives acceptance to all we do . 3. It makes us grow to perfection . Use 2. Direction . Means to get sincerity . 1. Get our hearts changed . 2. Get assurance of Gods love . 3. Labour to mortifie our earthly affections . 4. Do all things as in Gods eye . 5. Look to the heart the spring of all our actions . Use. Exhortation to labour for sincerity . Object . Answ. Sincerity all that we can plead . It will comfort against Temptations at death . It comforts in life . Not offend against sincerity . Sinning against sincerity by pleading corruptions . By pleading afflictions . Order in sincerity , 1. A deep foundation . 2. Faith. 3. Love. Simile . Sincerity extends to all a mans life . Wicked men have fits of goodnesse . God judgeth by the tenour of our life . Observ. Christianity may stand with converse in the world . Observ. Religion makes a man converse in the world untainted . Reason . A Christian hath a spirit above the world . Grace increased by opposition . Not to tempt God by rushing into ill company . Object . Answ. Times appointed by God. Halting in Religion brings danger . Observ. We must have our conversation in sincerity while we live here . Depravers of goodnesse blamed . Observ. A true Christian best where he is best known . Christians substantial , not painted . Use. To approve our selves most where we are best known . Simile . Ministers win by Life as well as Doctrine . Wisdom either , 1. Natural . Simile . Politick wisdome . 3. Spiritual . 4. Fleshly wisdom . Wisdome what . Carnal wisdome what . Why fleshly wisdome . Flesh what . The Soul placed between good and evil . Wisdome according as the man in whom it is . All carnal men have not fleshly wisdome . Observ. Fleshly wisdome where there is not sincerity . Doctr. Gods Children no●… ruled by fleshly wisdome . Reason 1. It is Gods enemy . 2. It is our enemy . Reason 2. It is base . Reason 3. They must mortifie it . Reas. 4. It doth all the mischief in the world . It hinders from good . It sets it self against good . It hinders from reforming of ill . It hinders from suffering . It provokes to evil . It keeps in ill . Carnal wisdome mistaken . Ground of Credulity . Jealousie : Use. To disclaim fleshly wisdome . A great Judgement to begiven up to our selves . August . Use 2. To get our hearts changed . Get assurance of salvation . See the vanity of earthly thingse Not to walk by fleshly wisdome breeds joy . To repent of carnal devices . Gods Children not led onely by the rules of reason . Christians renouncing fleshly wisdome , have a better guide . Quest. Why t●… Apostle names Grace , not Wisdome ? Answ. Wisdome not from our selves , but Gods Grace . 2. We are guided not only by wisdome , but other Graces . 3. Our want of wisdome supplyed by grace . Gods wisdome for us , more then in us . Why weaker christiani are sometimes safer . Obser. A Christian needs wisdome , 1. To avoid dangers . 2. Because of the likenesse between good and evill . 3. In regard of hindrances , and helps to good . 4. Good is not good without it . 5. Good is hid under evil . Wisdome may be bad . Use. To go to God for wisdome . God gives wisdome for the things of this life . Men leaving Gods wisdome ▪ miscarry . Use. Reproo●… of those that subordinate Religion to State-Policy . Observ. True wisdome toucheth Conversation . Use. Bad livers no bodies in Religion . Grace two-fold . 1. The favour of God. 2. Something wrought in us . 1. A Change. 2. Particular graces . 1. Heavenly light . 2. Love. 3. Hope , Patience . 4. Faith. 3. Exciting , applying , strengthening Grace . Doctr. All our wisdom from Grace . Every thing necessary to heaven , a grace . Use. Not to ascribe any thing to our selves . God ready to give Grace . Reason . Christ hath undertaken it . Presumption . Against Despair . Consider our parts and duty . Beg assistance of God. Go to Christ. Go to the Promises . Renounce Carnal Wisdome . Incouragements to be guided by Grace . Quest. Answ. Signes of being led by Grace . 1. To renounce carnal wisdome . Sign 2. Simplicity . Sincerity . Sign 3. The strength of Grace . Sign 4. In men of great parts . By abasing his gifts and parts . In men of weaker parts . Sign 5. From the ground of his actions . Sign 6. Graces are together . Every Grace of use to a Christian . Sign 7. When a man provides for his best good . Help . 1. Submit all to the Spirit of Grace . Self-denyal . 〈◊〉 Humility . 3. High esteem of wisdome . 4. To acquaint our selves with God. 5. To meditate on the free love and Grace of God. 6. Challenge the Covenant of Grace . Popery founded on carnal wisdome . 1. In the Government . 2. In their Worship . 3. Opinions : Best Statesmen , who . Observ. A Christian uniform . Abuse of signes . Observ. God is wise for those that walk by Grace . Observ. Gods Children have place in the conscience of others . Use. To approve our selves to mens consciences . Trust what ; S. Paul's good conceit of the Corinthians . Reason 1. Reason 2. Reas. 3. To entertain good conceits of others . Saint Paul's resolution to hold to the end . S. Paul's sourse to persevere . How the Corinthians were S. Paul's rejoycing . To imitate S. Paul in this . Resolution . The glory of a good life . To take God in our resolutions . Saint Paul's comfort . Things of the world uncertain . To examine what we acknowledge . Men deceived in the death of others . Danger of ill company . Aggravation of Hell-torments . Ground of ill mens cruelty . To be constant in good courses . Observ. A sign of a good estate , to acknowledge him that hath told us of our sins . Use. Tryal . Acknowledgment , what . Christ acknowledged in the Minister . Acknowledge Christ , what Who acknowledgeth not Christ. To acknowledge the Word . To acknowledge the Minister . Ministers joyned with Christ in acceptance , and neglect . Doctr. A faithful Minister the joy of the people . Reason . He brings Christ the cause of joy . Original of our joy . Christ must be opened by the Ministery . Use of the Ministery . Ministers wooers for Christ. Ministers a gift of God. The Ministery a great blessing . Why God brings men to heaven by men . Gods benefits come by the Ministery . Use. To rejoyce in enjoying Gids Ordinance . Doct. The peoples good is the Ministers joy . 1. The matter of his joy . 2. A meanes to increase his joy . 3. The seal of his Ministery . 4. To evidence that he was a good man. Use. To be good under the Ministery . Good communicative . Wicked men draw others to sin . Use. To labour to make others good . The misery of opposers of goodnesse . Not to leave Churches for some corruptions . Observ. Christ hath a Day . Simile . Doctr. Christians rejoycing as it will be at the last day . What will avail at the last day ? who take the 〈◊〉 〈◊〉 . Application to the Sacrament . How we are acquainted with Christ. To acknowledge Christ in the Sacrament , what . Thoughts of Judgment make us painful . Observ. Good as far as may be to cherish a good opinion of others . Reason 1. Reason 2. Not to cast off men for infirmities . Use. Encouragement to inferiours to give occasion of good hope . Observ. Personal presence hath a special power . Use. To esteem Gods Ordinance . Object . Answ. Saint Paul's end in coming to Corinth . Observ. Holy men work from holy ends . Use. To look to our aimes in our actions . Doctr. The preaching of the Gospel a special grace . Reason . It is the means to work all good in us . Use. To esteem the Word as a Grace . How to come to be thankful . Doctr. Those that are in the state of Grace , need a second grace . Reason 1. From inward opposition . Reas. 2. From without . Reas. 3. From new temptations . Reason 4. From the time to come . Reason 5. From Satan . Reason 6. From the capacity of the soul. Use. Not to set a period to our growth in Grace . Triall of our estate by desire to grow . Simile . Doctr. Every blessing a Grace . Use. To look on every b●…nefit as a Grace . Thankfulnesse . Application 〈◊〉 the Sacrament . Observ. A good man must take all occasions to do good . Saint Paul's Circuit . Observ. A commendable custome for Christians to bring one another on their way . Religion teacheth not incivility . Observ. Men prone to suspition . Suspition what . Whence it is . 1. From guilt . 2. Envy . Quest. Answ. How to arm against suspition . 1. By Innocency . 2. Patience . 3. Prayer . 4. Apology . Quest. Answ. Suspition when evill . 1. 2. 3. Doctr. Publick men to avoid the imputation of lightnesse . Reason . To preserve Authority . Obstinacy like Constancy . Grounds of lightnesse , and inconstancy . 1. Temper of body . 2. From the disposition of the mind . 1. Inconsideration . 2. Passion . Inconstancy mistaken . Simile . 5. Want of dependance on God. Christians modest for the future . Remedies against lightnesse . 1. Deliberation , 2. Suppresse passion . Inconveniency of passion . Dependance on God. Flesh what . Why so called . Wicked men called the world . Use. Take heed by whom we are led . Observ. A Christian to avoid the imputation of carnal policy . Reason . It is Gods , and our enemy . Use. To suppresse it . Observ. To purpose according to the flesh , a ground of lightnesse . A wicked man no sound friend . Nor a good Christian. How to know we consult with the flesh . We consult not according to the flesh . 1. In denial of parts . 2. Of opportunities . 3. When we are humble in our consultations . Quest. Answ. How to avoid fleshly wisdom . God judgeth us not by passion , but by our tenour of life . Worldly men make all serve the fl●…sh . Application to the Sacrament . Observ. Carnal men inconstant . Not over-much to trust carnal men . Observ. Carnal men vehement . Simile . Ground of yea , and nay . Falshood , and dissembling . Equivocation . 1. If it be allowed , there can be no lie . 2. It hinders suffering . 3. Equivocation a lie . A lie , what . Quest. Answ. S. Paul sustained three persons . Holy men are but men . Not knowing things to come , no sin . Difference in the things delivered by Apostles as Apostles , and as men . Our journey to heaven certain . Men prone to censure mens callings for particular actions . Saint Paul's care to fence his doctrine from suspition . An Oath what . Kinds of oathes . Conditions of an oath . An oath not good , unlesse necessary . Qualifications of an oath . What meant by the prohibition not to swear at all . Observ. A matter of consequence to believe Gods Word is certain . Reason . We cannot else resist temptations to sin . Or to despair . Ground of going on in sin . Use. To be thankful for means of strengthening faith in this . Doctr. God is true , and faithful . God true out of necessity of his nature . Object . Answ. Promises absolute , or conditional . That God is , and is true , the prime truth . Evidences of faith in us , ground of it out of us . The relations of God to us comfortable from his truth . Use 1. Gods threatenings true . Use 2. Comfort . Use 3. Gods Word Judge of all Controversies . Properties of a Judge . No other Judge alway yea . Use 4. What agrees not with Gods Word , is false . Popery crosseth the Word of God. Popery contradicts it self . Popery full of uncertainties . Quest. How to know the Word to be true . Answ. 1. 2. Quest. Answ. To yield obedience to Gods Word . Four Points . Doctr. 1. Chrise the main object of preaching . Prerogatives of Christs Generation . Preaching an instrument to work faith . Use. To desire most to hear of Christ. How to think of Christ. Doctr. 2. All good by Christ conveyed by the Ministery . Doctr. 3. Consent of Ministers a help to faith . Doctr. 4. Evangelical truth is most certain . Quest. How to know the doctrine of the Gospel true . Answ. Office of the Church concerning Gods Word . Simile . Object . Answ. How God speaks in the Church . Quest. How to know our faith is the true ancient faith . Answ. August . One Faith. One Catholike Church . Rock what . Object . Answ. Papists and we have the same affirmatives . Popish negatives novelties . Quest. Answ. Additions in Popery dangerous . Quest. Answ. Safer to be a Protestant then a Papist . Quest. Answ. Whether a Papist may be saved ? Papists give what sense they will of Scriptures . No dispensing with Gods L●… Use. To get certainty of faith answerable to the certain truth . Three senses of Amen . God since the Fall hath made a Covenant of Grace . Observ. God deals with man by Promises . Reason 1. Else man dares look for nothing from God. Reason 2. To exercise faith and hope . Reason 3. To arm us against discouragements . Quest. Answ. Promise what . Three degrees of love . No promise , no faith nor hope . Observ. 2. All Promises in Christ. Christ first beloved . 1. As God. 2. As Man. 3. As Mediatour . 4. As our Head , and Husband . Our nature odious to God since thn fall . Gods love first in Christ , and then in us in regard of execution . All in Christ first . Use. Ground of boldnesse to God. Observ. 3. All the promises yea in Christ. Christ the first promise . All types fulfilled in Christ. 1 Personal types . 3. Real types . 2. All promises and prophecies . All good things by Christ yea . Benefit to former ages by Christ. Simile . Inlargment of Grace by Christs coming . Christ the word how . Use. A comfortable way to study Christ in promises and acplishment . All other promises Amen for Christ. Pròmises yet unfulfilled . Use. Direction of judgment , that every man cannot be saved by his own Religion . Use. To magnifie God for promises . Use Direct in to go to God in Christ. Severall kinds of promises . 1. Universal to all mankind . 2. Concerning the Church . Manner of promising 1. Absolute . 2. Conditionally propounded , but absolutely performed . Conditional of outward things . Use. To get into Christ. Object . Answ. The good things wicked men enjoy , are not blessings . How to know blessings are snares . How to know we have them in love Attend on the meanes to get into Christ. Rest in Christ. Use. The stability of the estate of a Christian. Comfort in dangers . * 1625. Quest. Answ. Till a man be in Christ he hath no good by the promises . Quest. Answ. Hope of wicked men while they live . Object . Answ. Object . Answ. How the promise is made to the poor in spirit . Quest. What right a man out of Christ hath to claim the premises . Answ. Wilful rebellion keeps men from Christ. Comfort from the promises to them that are in Christ. Of forgivenesse . In want of Grace . In imperfections . Object . Against falling away . In Troubles of this world . For issue of our labours . In weak performances . Promise to posteritys Comfort to Parents . Comfort to Children . Wicked Pare . cruel to poste rity . How to make use of the Promises . To suit the promises to our wants . Look to Christ in whom they are made . Look to God in Christ. God our Father . God our Husband . Christ our Head. Christ our brother . The Spirit ours . What to do when we remember not particular Promises . Rules touching the Promises . 1. Not to abuse Promises of this life . 2. Gods Promises wondrously performed . 3. God deferreth his performance . To wait Gods time . Believe contraries in contraries . To have Amen for Gods Amen . Complaint of Unbelief . Faith in the Promises honours God. Why God honors faith so much . To make the Promises familiar . How to make use of former examples . What use to make of the story of our own lives . Comfort in the false dealing of men . To deceive trust , odious . Comfort in all changes in the world . How the Word of the Lord endures for ever . To rely constantly on the constant Promises . To observe how God daily fulfills his Promises . 1. For temporals . 2. For spirituals . Turn Promises into Prayers . Labour to know the Promises . Work the Promises on our hearts . Evidences of believing the Promises . 1. They breed joy . 2. They quicken to obedience . 3. They purge . 4. They quiet the soul. 5. A staying of t●…e soul when all i●… contrary . 6. Faithfulnesse in our Promises to God. Quest. Answ. God gives grace to perform the Covenant . God promiseth the things be requires . Promises , Legacies . Covenant , a Testament . Threatnings of God Amen , as well as Promises . 7. Opposition of flesh , and fleshly men . Carnal men despise those that trust in Gods Promises . To go to God in Christ to perform the promises . How to think of Christ. All in the world nothing without Christ. Observ. Gods glory manifested in the Gospel . More then in the Creation . Our estate in Christ better then Adam's . Glory of Gods Justice . His Mercy . Wisdome . Power . Truth . To see Gods Attributes in Christ. To honour God by believing the Gospel . Glory of God by the Ministery . Observ. A double Amen . 1. In Gods Promises . 2. In our Faith. Necessity of application . Difference between faith , and presumption . Observ. Stablishing grace necessary . Reason 1. In regard of our indisposition . 2. In regard of oppositions . Difference between true Christians and others . Degrees of faith . Observ. Christ the foundation of our stability . 1. Our Judgment stablished in Christ. 2. Our Will. 3. Our affections . A Christians stability more then Adam's , or Angels . None are firm but Christians . Observ. God onely can stablish the soul. 1. By shewing our misery , and Christs excellency . The ground of believing Gods Word . Reason of Apostasie . The reason of unfruitfulnesse . The reason of Despair . Spiritual knowledge necessary . Observ. God will stablish us . 1. Because he is constant . All of Grace from God. Ground of a Christians not falling away . God stablisheth b●… working stablishing graces . Fear . Wisdome . Faith. Peace . To value all good Christians . The Spirit works as we are in the body . Bond of communion of Saints . Use. To give God the glory of our stablishing . Strengthen radical graces . 1. Humility . 2. Faith. 3. Knowledge . Knowledge must be spirituall . 1. Be acquainted with Gods Word . 2. Take no scandal at those ▪ that shrink . 3. Retain the truth in love . 4. Practise truths ●…nown . 5. Be frequent in holy conference . 7. Pray to God to stablish us . 8. Be spiritually poor . 9. Hate lukewarmnesse . Use 2. Examination of our stablishing . 1. When it is grounded on the Word . 2. When weak men overcome strong temptations . 2. By freedome from base fears , cares , &c. Examine our knowledge . Examine our course of life . None but a Christ an truly couragious in death . 2. Desire of Christs coming . Why God useth so many several words to sec●… us . What the Spirit is an Earnest of . The Spirit an Earnest , 1. For security . 2. It is part of the whole . 3. An Earnest is little to the whole . 4. It serves the party receiving it . 5. It is never taken away . Observ. A Christian man be assured of his estate in grace . All in the work of Redemption is for that end . Christians not alike assured at all times . Double act of saith . 1. Direct . 2. Reflect . The reflect act may be hindred . Naughty hearte content with a state of doubling . Observ. Gods Children may be assured they shall held out to the end . Grace and glory differ but in degrees . Observ. Those that look to be happy , must first be holy . Observ. We may be assured from a little measure of grace . The Spirit appears not in all graces at once . A Christian is a mixed creature . Use 2. To examine the truth of grace . We may know grace is true , though little . 1. The soul mournes that it is little . 2. Wait : 3. To wait with Patience . 4. Constancy . 5. To purge our selves . 6. Desire of accomplishment . Cautions . 1. When conscience is wounded . 2. Have been carelesse . 7. Growth in grace . 8. Quieting of the soul. 9. True gold will endure the tryal . 10. It will persevere . Christians get strength by their falls . To labour for assurance . Earnest given for our sakes . To labour against unbelief . Earnest the work of the Spirit . 1. He proceeds from Father and Son. 2. He only can quiet the soul. How to know we have the Spirit . 1. By life and motion . 2. By transforming us . 3. By Conflict . 4. By supernatural obedience . 5. It dwells in us . 6. It mortifies sin . 7. It leads us . 8 It is a Spirit of adoption . 9. It teacheth to pray . 10. And to wait . Directions to have the Spirit . 1. Attend Gods means . 2. Not to grieve the Spirit . 1. By cherishing Lusts. 2. Obey the Spirit . 3. Pray for the Spirit . The Spirit makes impregnable . No thankfulnesse without the Spirit . No joy without the Spirit . No will●…ngnesse to dye without it . Parts of the Verse . Observ. Mans nature prone to suspition . Grounds of suspition . 1. The infirmity of men . 2. Guiltinesse . 3. From Probabilities . Suspition more then fear , lesse then judgment . Suspition what . Suspition makes the worst construction . Why the Devil cherisheth suspition . Mischief from suspition . Observ. To labour to avoid suspition . Suspition a Canker . That that is suspected , is made unprofitable . God labours ●…o free himself from suspition . Christ labours to be freed from suspition . Sin must be censured and judged . Doctr. Gentle courses first to be used . Reason 1. It is suitable to ●…ns nature . Reason 2. To Gods disposition . Reason 3. To the carriage of our salvation . Reason 4. Gods course . Reason 5. It is most successeful . Reason 6. It is tasting . Use. To deal gently with others . Doctr. When gentle means prevail not , severe must be used . Reason . Men must not spare , that God may . Against ▪ selfr●…spects in reproos of sin . Use. People to be willing to bear of their sins . How to prevent severity in others . Vexation in hell to those that were cherished in sin . Three-fold correction . 1. Private admonition . 2. Before others . Definition of an Oath . None but good men should take an Oath . To swear by none but God. Invocation , in an Oath . Imprecation , Oath to be taken onely in serious matters . An Oath must be , 1. In Truth . 2. In Judgment . 3. In Justice . Against equivocation . An oath only in matters in determinable . Oath lawful . Ordinary Swearing forbidden . Object . Answ. Swearing without good life nothing . Object . Answ. Custome no plea for swearing . Object . Answ. Company no excuse for swearing . Swearing ordinarily , argues a vile heart . Original of common swearing . 1. Atheisme . 2. Cherishing passion . 3. Affectation . 4. Shame . Men should abstain swearing , in love to the Kingdome . For love to the●…r own sam lies . Conscience of less●…r oathes . Ordinary Swearers curse themselves . A Christians life a kind of oath . Doctr. No man hath dominion over anothers faith . 1. What it is not to have dominion over the faith of others . What ●…ranny over the faith of others is . Quest. Answ. The Church of Rome domineers over the faith of others . 1. By Traditions . 2. Will-worship . 3. That the Pope cannot erre . A grand lie that hinders their Reformation . 4. Church Judge of Controversies . 5. In the intentio●… of the Minister in the Sacrament . Confession . Satans malice to sit in Gods throne . Popery would subdue all . Use. To be thankful for freedome from this tyranny . How to think of Popery . Grounds of spiritual Tyranny . Salvation termed joy , why . Doctr. 1. The state of a Christian is joy . Nature teacheth it . God gives matter of joy . 1. Freedom from ill . 2. The good they are brought to . Reason 1. That God may have glory . Reason 2. It makes active in doing good . Reason 3. And able to suffer ill . Reason 4. To encourage others . Doctr. 2. The Word unfolded helps this joy . To comfort , what . The Ministers helpers of joy . 1. By shewing people their ill . 2. By shewing the remedy . 3. By advice . Light. Liberty . Victory . 4. By forcing it as a duty . 5. In death . Object . Answ. Ministers trouble the joy of carnal men . Object . Answ. Private means will not comfort , when publick are neglected . Object . Answ. The sorrow caused by the Ministery , tends to joy . Simile . Object . Answ. Simile . Comfort what . Use. To esteem the Ministery . To open the case of our soules to spiritual Physitians . Doctr. 3 ▪ Ministers but helpers , not the authours of joy . Simile . Gods Spirit only specks comfort . 1. He only knowes our hearts . 2. He only can set down the soul. Use To look for comfort from the Spirit by the means . Not to idolize the Ordinances . why S. Paul varies the phrase . Observ. Faith breeds joy . 1 Faith takes away all that may discourage . 2. It shewes Gods love in Christ. Pedigree of joy . Use. To try if our joy be good . 1. If it spring from the Word . 2. It springs from faith . 3. It is above discouragements or allurements . 4. It is with humility . Standing , what meant by it . Quest. Answ. Why our stand ing is by faith . Four degrees of assent . 1. Opinion . 2. Knowledge . 3. Believing . 4. Experience . How we stand by faith . Quest. Answ. What faith it self stands on : God our Father . The nature of God. Observ. The foundation of faith out of us . Faith withstands opposition . Quest. Answ. How we stand by faith , when conscience is awakened for sin . The firmnesse of a Christians standing . If our knowledg of Scripture be not spiritual . 1. We fall into sin ▪ 2. To despair . 3. To Apostasie . The Sacrament strengthens faith . Faith the radical grace .